T53n2121_經律異相
大正藏第 53 冊 No. 2121 經律異相
No. 2121
經律異相卷第一
梁沙門僧旻寶唱等集
序
如來應跡投緣。隨機闡教。兼被龍鬼。匪直天人。化啟憍陳。道終須跋。文積巨萬簡累大千。自西徂東固難得而究也。若乃劉向校書。玄言久蘊。漢明感夢。靈證彌彰。自茲厥後傳譯相繼。三藏奧典雖已略周。九部雜言通未區集。
皇帝同契等覺比德遍知。大弘經教並利法俗。廣延博古旁采遺文。於是散偈流章往往而出。今之所獲蓋亦多矣。
聖旨以為。像正浸末信樂彌衰。文句浩漫鮮能該洽。以天監七年。
敕釋僧旻等。備鈔眾典。顯證深文控會神宗。辭略意曉。于鉆求者已有太半之益。但希有異相猶散眾篇。難聞秘說未加標顯。又以十五年末。
敕寶唱鈔經律要事。皆使以類相從。令覽者易了。又
敕新安寺釋僧豪。興皇寺釋法生等。相助檢讀。於是博綜經籍擇采秘要。上詢神慮取則成規。凡為五十卷。又目錄五卷。分為五秩。名為經律異相。將來學者。可不勞而博矣。
天部上三界諸天一二界成壞二劫之修短三日四月五星六雷七電八云九風十雨十一
三界諸天第一欲界一色界二無色界三
欲界六天第一
【現代漢語翻譯】 現代漢語譯本 《經律異相》第一卷
梁朝沙門僧旻、寶唱等人編輯
序
如來應化世間，隨順各種因緣，闡揚教法。教化的對象不僅包括龍族和鬼神，也包括天人和凡人。教化開始於憍陳如（Kauṇḍinya），最終完成於須跋陀羅（Subhadra）。經文數量巨大，內容繁多，從西方傳到東方，很難完全理解。自從劉向校書，玄妙的言論得以儲存；漢明帝感應夢境，靈驗的證據更加顯著。從那以後，翻譯工作相繼不斷。三藏（Tripiṭaka）的奧妙經典雖然已經大致完備，但九部（Navāṅga）的雜言還沒有系統地收集。
皇帝陛下與覺悟者心意相通，德行堪比遍知者，大力弘揚經教，普遍利益僧俗兩界。廣泛搜尋古代文獻，採納遺漏的篇章。因此，散落的偈頌和文章不斷涌現，現在所收集到的已經很多了。
聖上的旨意認為，正法逐漸衰微，人們的信仰和喜好也日益減退。經文語句浩瀚繁雜，很少有人能夠全部理解。所以在天監七年，
敕令釋僧旻等人，廣泛抄錄各種經典，顯明深奧的文義，控制和彙集精髓要義，使文辭簡略而意義明瞭，對於鉆研佛法的人已經有很大的幫助。但是，希有奇特的現象仍然散落在各種篇章中，難以聽聞的秘密教說還沒有加以標明和彰顯。又在天監十五年末，
敕令寶唱抄錄經律中的重要內容，都按照類別歸納在一起，使閱讀的人容易理解。又
敕令新安寺的釋僧豪、興皇寺的釋法生等人，互相協助檢查和閱讀。於是廣泛蒐集經書典籍，選擇採納秘密要義，向上請教聖上的神聖思考，取法已有的成規。總共編成五十卷，又有目錄五卷，分為五類，名為《經律異相》。將來的學習者，可以不費力氣而獲得廣博的知識。
天部 上 三界諸天 一 一 界成壞 二 劫之修短 三 日 四 月 五 星 六 雷 七 電 八 云 九 雨 十一
三界諸天 第一 欲界 一 色界 二 無色界 三
欲界六天 第一
【English Translation】 English version The Differences Between Sutras and Vinaya, Volume 1
Compiled by the Liang Dynasty Monk, Sengmin, Baochang, and others
Preface
The Tathagata responded to the world and expounded the teachings according to various conditions. The objects of his teachings included not only dragons and spirits, but also gods and humans. The teachings began with Kauṇḍinya (憍陳如) and concluded with Subhadra (須跋陀羅). The volume of scriptures is immense and the content is vast. Having been transmitted from West to East, it is difficult to fully comprehend. Since Liu Xiang collated the books, the profound words have been preserved. Emperor Ming of Han Dynasty sensed the dream, and the spiritual evidence became more apparent. Since then, translations have continued one after another. Although the profound classics of the Tripiṭaka (三藏) have been largely completed, the miscellaneous words of the Navāṅga (九部) have not yet been systematically collected.
His Majesty the Emperor, in harmony with the enlightened ones, whose virtue is comparable to the all-knowing, greatly promotes the scriptures and teachings, universally benefiting both the monastic and lay communities. He extensively searches for ancient documents and adopts omitted chapters. Therefore, scattered verses and articles continue to emerge, and what has been collected now is already abundant.
His Majesty believes that the right Dharma is gradually declining, and people's faith and preferences are also diminishing. The sentences of the scriptures are vast and complex, and few can fully understand them. Therefore, in the seventh year of the Tianjian era,
He ordered the monks Sengmin and others to extensively transcribe various scriptures, to clarify the profound meanings, to control and gather the essence, to make the words concise and the meaning clear, which has already greatly helped those who study the Dharma. However, rare and peculiar phenomena are still scattered in various chapters, and secret teachings that are difficult to hear have not yet been marked and highlighted. Again, at the end of the fifteenth year of the Tianjian era,
He ordered Baochang to transcribe important matters in the Sutras and Vinaya, all classified according to categories, so that readers can easily understand them. Also,
He ordered the monks Senghao of Xinan Temple and Fasheng of Xinghuang Temple to assist each other in checking and reading. Therefore, they extensively collected scriptures and texts, selected and adopted secret essentials, consulted the sacred thoughts of the Emperor, and adopted existing rules. A total of fifty volumes were compiled, with five volumes of catalogs, divided into five categories, named 'Differences Between Sutras and Vinaya' (經律異相). Future learners can gain broad knowledge without effort.
Section on Gods Above The Heavens of the Three Realms One One Realm's Formation and Destruction Two The Length of Kalpas Three Day Four Month Five Stars Six Thunder Seven Lightning Eight Clouds Nine Rain Eleven
The Heavens of the Three Realms First Desire Realm One Form Realm Two Formless Realm Three
The Six Heavens of the Desire Realm First
四天王一忉利二炎摩三兜率四化樂五他化六魔天七
四天王天一
四天王居須彌四埵。皆高四萬二千由旬(大智論雲鬚彌四邊有山。悉名游乾陀。各高四萬二千由旬。四天王治化其上)東方天王。名提頭賴吒。城號上賢。南方天王。名毗婁勒。城號善見。西方天王。名毗婁博叉。城號周羅(或作周罷未詳得失)。
北方天王。名毗沙門。凡住三城。一號可畏。二名天敬。三名眾歸。四王身長皆半由旬。衣長一由旬。廣半由旬。其重二分。天壽五百歲。少出多減。以人間五十歲。為天一日一夜。亦三十日為一月。十二月為一歲也(五百歲即人間九萬歲也)食凈揣食洗浴衣服為細滑食。男娶女嫁身行陰陽一同人間。以昔三業善今生為天。自然化現在天膝上。形之大小如人間兩歲(別記云。男坐父膝上。女坐母膝上)兒生未久便自知饑。七寶妙器盛百味食。若福多者飯色自白。若福中者飯色自青。若福少者飯色自赤。兒食消化化后若渴。寶器甘露如食之色。飲不留停如蘇投火。身體長大便與天等入池沐浴。詣香樹下枝條垂曲。取香涂身衣莊嚴具。華鬘寶器果實樂器各有樹出。遍往詣之隨意所取(樓炭經說。大同小異文多不載)入諸園林無數天女鼓樂絃歌語笑相向。深生染著。視西忘東。當其戲樂忘其初生
所念識知。承先世善得生天上(樓炭經略同)池沼清澄華果榮茂。其城七重皆廣六千由旬。欄楯羅網宮墻行樹皆悉七重。毗沙門王。常有五大鬼神。一名那阇婁。二名檀陀羅。三名醯摩拔陀。四名提偈羅。五名修逸路摩。常隨侍側。半月三齋。八日十四日十五日。四天王常以八日敕諸使者。汝等案行世間觀察人民。孝父母敬沙門及婆羅門長老。受持齋戒佈施者不。使者奉教具啟善惡。聞惡不悅言善則喜。十四日四王常遣太子案行天下。十五日四天躬自履歷。然後詣善法殿具啟帝釋。聞惡則憂言善則樂。說偈嘆受持齋戒人與我同行(出長阿含經第二十卷又出大智論婁炭經)。
忉利天第二
忉利天居須彌山頂。有三十三天宮。王名釋提桓因(梁言能作天王)身長一由旬衣長二由旬。廣二由旬衣重六銖。壽天千歲少出多減。若欲終時有五相現。一者衣裳垢膩。二者頭上華萎。三者身體臭穢。四者腋下汗流。五者不樂本座。見五事時心大苦惱如地獄苦。飲食嫁娶猶如四天。身體相近以氣成陰陽(出三法度經云行欲如人)以身口意善生忉利天。自然化現在天膝上如三歲兒。天即認言。是我男我女。自識前世佈施持戒。欲得飲食隨滿金器。福有深淺食有優降。如四天王天。城縱廣八萬由旬(樓炭經云。廣長三百二十
【現代漢語翻譯】 現代漢語譯本 所念所識，皆因前世善業而得生於天上（與《樓炭經》略同），那裡池沼清澈，華美的花果繁榮茂盛。其城有七重，每一重都廣達六千由旬。欄桿、圍墻、羅網、宮墻、行道樹，都具備七重。毗沙門王（多聞天王）身邊常有五大鬼神侍奉，一名那阇婁，二名檀陀羅，三名醯摩拔陀，四名提偈羅，五名修逸路摩，常隨侍左右。每月半月和三個齋日，即八日、十四日、十五日，四天王常在初八敕令諸使者：『你們巡視世間，觀察人民，是否孝順父母，尊敬沙門（出家修道者）及婆羅門（祭司）長老，受持齋戒，行佈施？』使者領命后，如實稟報世間的善惡之事。四天王聽聞惡事則不悅，聽聞善事則歡喜。十四日，四天王常派遣太子巡視天下。十五日，四天王親自巡視，然後前往善法殿，如實稟報帝釋（忉利天主）。帝釋聽聞惡事則憂慮，聽聞善事則快樂。並以偈頌讚嘆受持齋戒之人，說他們與自己同行。
忉利天第二
忉利天位於須彌山頂，有三十三座天宮。天王名為釋提桓因（梁朝時譯為能作天王），身長一由旬，衣服長二由旬，寬二由旬，重六銖。壽命為一千天歲，但有少許超出或減少。當壽命將盡時，會出現五種衰相：一是衣裳變得污垢油膩，二是頭上的花朵枯萎凋謝，三是身體發出臭穢氣味，四是腋下流出汗水，五是不喜歡自己的座位。見到這五種衰相時，心中會感到極大的苦惱，如同地獄之苦。飲食嫁娶等事與四天王天相同。身體互相靠近，以氣息成就陰陽（《三法度經》中說，行欲之事如同人間）。以身、口、意三業的善行，得以往生忉利天。自然化生在天人的膝上，如同三歲孩童。天人會認出他們，說：『這是我的兒子/女兒。』他們自己也能回憶起前世佈施持戒的善行。想要得到飲食時，食物會自然充滿金器。福報有深淺，食物也有優劣。如同四天王天一樣，忉利天城的縱橫廣闊有八萬由旬（《樓炭經》中說，廣長三百二十萬里）。
【English Translation】 English version Their thoughts and perceptions arise from the good deeds of their past lives, leading to their birth in the heavens (similar to the Lou Tan Sutra). There, ponds are clear and limpid, and beautiful flowers and fruits flourish. The city has seven layers, each extending six thousand yojanas. Railings, nets, palace walls, and rows of trees are all present in seven layers. Vaishravana (Bishamonten, Guardian King of the North) is constantly attended by five great Yaksha spirits: the first named Najalou, the second named Tantaluo, the third named Ximobatuo, the fourth named Tijlaluo, and the fifth named Xiuyilumo, who always attend him. On the half-moon days and the three fasting days—the eighth, fourteenth, and fifteenth of each month—the Four Heavenly Kings often command their messengers on the eighth day: 'Go and patrol the world, observe the people, and see if they are filial to their parents, respectful to Shramanas (ascetics) and Brahmanas (priests), and whether they observe the precepts and give alms.' The messengers, receiving the command, report the good and evil deeds of the world as they are. The Four Heavenly Kings are displeased upon hearing of evil deeds and rejoice upon hearing of good deeds. On the fourteenth day, the Four Heavenly Kings often send their princes to patrol the world. On the fifteenth day, the Four Heavenly Kings personally patrol, and then go to the Good Dharma Hall to report to Indra (Shakra, ruler of the Trayastrimsha Heaven). Indra is worried upon hearing of evil deeds and rejoices upon hearing of good deeds. He praises those who uphold the precepts with verses, saying that they walk the same path as him.
The Trayastrimsha Heaven, Second [Heaven]
The Trayastrimsha Heaven is located on the summit of Mount Sumeru, and has thirty-three heavenly palaces. The king is named Shakra Devanam Indra (translated in the Liang Dynasty as 'Capable Heavenly King'), his body is one yojana in height, his clothes are two yojanas in length and two yojanas in width, and his clothes weigh six zhu. His lifespan is one thousand heavenly years, with slight increases or decreases. When his lifespan is about to end, five signs appear: first, his clothes become dirty and greasy; second, the flowers on his head wither; third, his body emits a foul odor; fourth, sweat flows from his armpits; and fifth, he dislikes his seat. Upon seeing these five signs, he feels great suffering, like the suffering of hell. Matters such as eating, drinking, and marriage are the same as in the Heaven of the Four Heavenly Kings. Bodies approach each other, and yin and yang are achieved through breath (the Sutra of Three Laws says that the act of desire is like that of humans). Through good deeds of body, speech, and mind, one can be reborn in the Trayastrimsha Heaven. They naturally appear on the lap of a Deva, like a three-year-old child. The Deva recognizes them and says, 'This is my son/daughter.' They themselves can recall the good deeds of giving alms and upholding the precepts from their previous lives. When they desire food and drink, golden vessels are naturally filled. Blessings have depth and shallowness, and food has superior and inferior qualities. Like the Heaven of the Four Heavenly Kings, the city of the Trayastrimsha Heaven is eighty thousand yojanas in length and width (the Lou Tan Sutra says it is three million two hundred thousand li in length and width).
萬里)其城七重。九百九十九門。門有六十青衣夜叉守之(長阿含經云。高六十由旬。相去五百由旬。有一門門有五百鬼神守衛)三十三天。金城銀門銀城金門。如是七寶互為城門。樓閣臺觀周匝圍繞。園林浴池寶花間雜。寶樹行列華果繁茂。香風四起悅可人心。異類奇鳥無數和鳴。其四園中各有二石垛。各各縱廣五十由旬。七寶所成軟若天衣(樓炭經說相似文多不載)粗澀園盡樂園中間有難陀池。縱廣百由旬其水清澄。七重寶塹生四種華。青黃赤白紅縹雜色。香氣普熏聞一由旬。根如車轂汁白如乳味甘如蜜。復有雜園大歡喜園。中間有樹名晝度。圍七由旬高百由旬。枝葉四布五十由旬。其香逆風百由旬內。忉利殿南又有一樹。名波質拘耆羅。高四千里。枝葉分佈二千里。風吹花香逆風行聞二千里。當樹花時諸天共坐樹下以為歡樂。經游天一百二十日。帝釋有三十二大臣。故言三十三天也。各有宮皆在城內。遊戲園中必經七日。粗澀者入此園時身體粗澀。畫者入此園時。身體自然種種畫色以相悅樂。雜者常以月八日十四日十五日。放諸婇女與諸天子雜游。獨與舍脂共在一處名為雜。大喜者入此園時心大歡喜(出長阿含經第二十卷。又出樓炭。大智論。華嚴。涅槃)。
炎摩天第三
炎摩(梁言時)天宮。
【現代漢語翻譯】 現代漢語譯本 其城有七重城墻，共有九百九十九個城門。每個城門都有六十個身穿青衣的夜叉（Yaksa）守護。（《長阿含經》中記載：城門高六十由旬（Yojana，古印度長度單位），相距五百由旬，每個城門有五百鬼神守衛。）三十三天（Trayastrimsa）的城池，有的是金城銀門，有的是銀城金門，這樣用七寶互相搭配作為城門。樓閣臺榭周匝圍繞，園林浴池中點綴著各種寶花。成排的寶樹，開滿繁茂的花朵，結滿豐碩的果實。香風四處飄散，令人心情愉悅。各種奇異的鳥兒無數，鳴叫應和。四個花園中，各有兩座石垛，每座石垛縱橫五十由旬，由七寶構成，柔軟如同天衣。（《樓炭經》中有相似的描述，此處不再贅述。） 粗澀園和盡樂園中間有一個難陀池（Nandana），縱橫一百由旬，池水清澈。七重寶塹中生長著四種顏色的花朵，分別是青色、黃色、赤色、白色、紅色和縹色，顏色各異。花香普遍散發，一由旬之內都能聞到。花根如同車輪的輪轂，汁液潔白如乳，味道甘甜如蜜。還有雜園和大歡喜園。中間有一棵樹，名叫晝度（Parijata），樹幹周長七由旬，高一百由旬，枝葉向四周伸展五十由旬。它的香氣可以逆風飄散到一百由旬之內。忉利天（Trayastrimsa）的宮殿南面還有一棵樹，名叫波質拘耆羅（Picchika），高四千里，枝葉分佈二千里。風吹花香，逆風也能飄散二千里。當樹開花時，諸天神共同坐在樹下，以此為樂，遊玩一百二十天。帝釋天（Indra）有三十二位大臣，所以稱為三十三天。每位大臣都有自己的宮殿，都在城內。在花園中游玩必定經過七日。進入粗澀園時，身體會感到粗糙澀滯。進入畫園時，身體自然呈現出各種色彩，以此互相取悅。在雜園中，通常在每月的初八、十四、十五，讓眾多的婇女與諸天子一同遊玩，只有帝釋天與舍脂（Sachi）共同在一處，這被稱為雜。進入大喜園時，心中會感到極大的歡喜。（出自《長阿含經》第二十卷，也出自《樓炭經》、《大智度論》、《華嚴經》、《涅槃經》）。 炎摩天（Yama）第三 炎摩（Yama，意為『時』）天宮。
【English Translation】 English version Its city has seven layers of walls, with a total of nine hundred and ninety-nine gates. Each gate is guarded by sixty blue-clad Yakshas (night demons). (The Dirgha Agama Sutra states: the gates are sixty yojanas (ancient Indian unit of distance) high and five hundred yojanas apart, with five hundred spirits guarding each gate.) The city of Trayastrimsa (Thirty-three Heavens) has gold cities with silver gates and silver cities with gold gates, using the seven treasures to alternate as city gates. Pavilions and terraces surround it, with gardens and bathing ponds interspersed with precious flowers. Rows of precious trees are full of lush flowers and abundant fruits. Fragrant winds blow from all directions, pleasing the heart. Countless exotic birds sing in harmony. In each of the four gardens, there are two stone mounds, each fifty yojanas in length and width, made of the seven treasures, soft as heavenly garments. (The Loutan Sutra has similar descriptions, which will not be repeated here.) Between the Rough Garden (Crude Garden) and the Exhausted Joy Garden, there is a Nandana Pond, one hundred yojanas in length and width, with clear water. Seven layers of precious moats grow four kinds of flowers, blue, yellow, red, white, crimson, and iridescent, with various colors. The fragrance spreads everywhere, and can be smelled within one yojana. The roots are like the hubs of chariot wheels, the juice is white as milk, and the taste is sweet as honey. There are also the Mixed Garden and the Great Joy Garden. In the middle, there is a tree called Parijata, with a circumference of seven yojanas and a height of one hundred yojanas. Its branches and leaves spread out fifty yojanas. Its fragrance can travel against the wind within one hundred yojanas. South of the Trayastrimsa palace, there is another tree called Picchika, four thousand li (Chinese mile) high, with branches and leaves spreading out two thousand li. The fragrance of the flowers blown by the wind can travel two thousand li against the wind. When the tree blooms, all the gods sit together under the tree for enjoyment, spending one hundred and twenty days. Indra (Emperor of the Gods) has thirty-two ministers, hence the name Thirty-three Heavens. Each minister has their own palace, all within the city. Playing in the gardens must take seven days. Those who enter the Rough Garden feel rough and astringent in their bodies. Those who enter the Painted Garden naturally display various colors on their bodies to please each other. In the Mixed Garden, usually on the eighth, fourteenth, and fifteenth days of the month, the many consorts are allowed to play with the sons of the gods. Only Indra and Sachi are together in one place, which is called Mixed. Those who enter the Great Joy Garden feel great joy in their hearts. (From the twentieth volume of the Dirgha Agama Sutra, also from the Loutan Sutra, Mahaprajnaparamita Sastra, Avatamsaka Sutra, Nirvana Sutra). Yama Heaven Third The Yama (meaning 'time') Heaven Palace.
風輪所持在虛空中。王名善時(大智論云妙善)身長二由旬。衣長四由旬廣二由旬。衣重三銖從樹而出。明凈光曜有種種色。身體光明不須日月。身口意善。或以燈燭明珠等施。持戒禪定等業生炎摩天。壽天二千歲少出多減。食飲婚欲猶如忉利天(三法度經云以染著意相抱成欲若不深著不成歡樂耳)初生之形如人間四歲。忉利天光明所不能及(出長阿含經第二十卷又出樓炭經大智論華嚴)。
兜率天第四
兜率(梁言知足)天宮。風輪所持在虛空中。王名善喜。後邊身菩薩多生此天。下天放誕上天闇鈍故生此天(出大智論云下地結使厚濁。上地結使利。唯兜率天。不厚不利。智慧安隱。又下地命短終時佛未出世。上地命長壽未盡佛復過去兜率天時命等故。又佛常居中道兜率天於六天為中)身長四由旬。衣長八由旬。廣四由旬。衣重一銖半。壽天四千歲少出多減。食同下天。亦有嫁娶執手成欲。其天初生如人五歲。自知前世所作佈施持戒等事。食自然飲食衣冠歌舞。身有光明勝於炎摩(出長阿含經第二十卷又出華嚴涅槃樓炭大智論)。
化樂天第五
化樂天宮。亦為風輪所持在虛空中。王名善化。自化五塵以自娛樂。身長八由旬。衣長十六由旬。廣八由旬。衣重一銖。壽天八千歲少出多減。食
【現代漢語翻譯】 現代漢語譯本 風輪支撐著它在虛空中。天王名為善時（《大智論》中說為妙善），身長二由旬（梵文 Yojana，古代印度長度單位），衣服長四由旬，寬二由旬，重量為三銖（古代重量單位），從樹中出現，明亮潔凈，光芒閃耀，有各種顏色。身體自身發光，不需要日月照耀。身、口、意都善良。或者用燈燭、明珠等來佈施。通過持戒、禪定等善業而生於炎摩天（梵文 Yama，欲界第三天），壽命為兩千天歲，略有超出或減少。飲食和婚欲如同忉利天（梵文 Trayastrimsa，欲界第二天）（《三法度經》中說，以染著的心意相擁而成欲，若不深切染著，則不能產生歡樂）。初生時的形體如同人間四歲的孩童。忉利天的光明無法相比（出自《長阿含經》第二十卷，也出自《樓炭經》、《大智論》、《華嚴經》）。
兜率天（梵文 Tusita）第四
兜率天（梁代譯為知足）的天宮，由風輪支撐在虛空中。天王名為善喜。未來的補處菩薩（指彌勒菩薩）多會生於此天。地獄天放縱，上界天昏昧，所以（菩薩）生於此天（出自《大智論》，地獄結使（煩惱）深重污濁，上界結使輕利，只有兜率天，不深重也不輕利，智慧安穩。而且地獄壽命短，臨終時佛陀尚未出世，上界壽命長，壽命未盡佛陀又已過去，兜率天時機恰好。而且佛陀常居中道，兜率天在六慾天中位置居中）。身長四由旬，衣服長八由旬，寬四由旬，重量為一銖半。壽命為四千天歲，略有超出或減少。飲食與地獄天相同。也有嫁娶，執手便成欲。此天眾生初生時如同人間五歲的孩童。自己知道前世所作的佈施、持戒等善事。食用自然食物，穿著華麗衣冠，享受歌舞。身體的光明勝過炎摩天（出自《長阿含經》第二十卷，也出自《華嚴經》、《涅槃經》、《樓炭經》、《大智論》）。
化樂天（梵文 Nirmanarati）第五
化樂天的天宮，也由風輪支撐在虛空中。天王名為善化。自己變化出五塵（色、聲、香、味、觸）來娛樂自己。身長八由旬，衣服長十六由旬，寬八由旬，重量為一銖。壽命為八千天歲，略有超出或減少。
【English Translation】 English version It is held in the empty space by the wind wheel. The king's name is Shanshi (善時, according to the Mahaprajnaparamita-sastra, it is Miaoshan 妙善), his body is two Yojana (由旬, ancient Indian unit of distance) in length. His clothes are four Yojana long and two Yojana wide. The weight of the clothes is three Zhu (銖, ancient Chinese unit of weight), and they emerge from trees. They are bright and clean, with various colors. The body emits light and does not need the sun and moon. His body, speech, and mind are virtuous. Some offer lamps, candles, pearls, etc. Those who uphold precepts and practice meditation are reborn in the Yama Heaven (炎摩天, the third heaven of the desire realm). The lifespan is two thousand heavenly years, with slight increases or decreases. Eating, drinking, marriage, and desire are similar to the Trayastrimsa Heaven (忉利天, the second heaven of the desire realm) (The Samyuktabhidharmahrdaya-sastra says that desire is formed by embracing with attachment, and joy is not achieved without deep attachment). The initial form at birth is like a four-year-old child in the human realm. The light of the Trayastrimsa Heaven cannot compare (from the twentieth volume of the Dirghagama-sutra, also from the Loutan Sutra, Mahaprajnaparamita-sastra, and Avatamsaka Sutra).
Tusita Heaven (兜率天) Fourth
The palace of the Tusita Heaven (translated as 'Contentment' in the Liang Dynasty) is supported by the wind wheel in empty space. The king's name is Shanxi (善喜). Many future Bodhisattvas who will attain Buddhahood are born in this heaven. The lower heavens are indulgent, and the upper heavens are dull, so (Bodhisattvas) are born in this heaven (from the Mahaprajnaparamita-sastra, the afflictions of the lower realms are heavy and turbid, and the afflictions of the upper realms are light. Only the Tusita Heaven is neither heavy nor light, and wisdom is peaceful. Moreover, the lifespan of the lower realms is short, and the Buddha has not yet appeared at the time of death. The lifespan of the upper realms is long, and the Buddha has already passed away before the lifespan is exhausted. The timing of the Tusita Heaven is just right. Moreover, the Buddha always resides in the middle way, and the Tusita Heaven is in the middle of the six desire heavens). The body is four Yojana in length. The clothes are eight Yojana long and four Yojana wide. The weight of the clothes is one and a half Zhu. The lifespan is four thousand heavenly years, with slight increases or decreases. The food is the same as the lower heavens. There are also marriages, and desire is fulfilled by holding hands. The beings in this heaven are like five-year-old children in the human realm at birth. They know the acts of generosity and upholding precepts that they performed in their previous lives. They eat natural food, wear ornate clothes, and enjoy singing and dancing. The light of their bodies surpasses the Yama Heaven (from the twentieth volume of the Dirghagama-sutra, also from the Avatamsaka Sutra, Nirvana Sutra, Loutan Sutra, and Mahaprajnaparamita-sastra).
Nirmanarati Heaven (化樂天) Fifth
The palace of the Nirmanarati Heaven is also supported by the wind wheel in empty space. The king's name is Shanhua (善化). They transform the five dusts (form, sound, smell, taste, touch) to entertain themselves. The body is eight Yojana in length. The clothes are sixteen Yojana long and eight Yojana wide. The weight of the clothes is one Zhu. The lifespan is eight thousand heavenly years, with slight increases or decreases.
與下同。亦有嫁娶熟相視成欲(三法度經云。以深染污心。與天女共語成欲若一不染不成。但樂而已)其天初生如人六歲。自光明殊勝兜率(出長阿含經第二十卷。又出樓炭華嚴)。
他化自在天第六
他化自在天宮。亦為風輪所持在虛空中。王名自在。轉集他所化以自娛樂也。名愛身天。于欲界中獨得自在。身長十六由旬。衣長三十二由旬。廣十六由旬。衣重半銖。壽天萬六千歲少出多減。食如下天。亦有婚姻暫視成欲(樓炭經云。但念便成三法度經云。共女各深染著相視成欲。若一不染不成但樂如人間相抱持耳。如見他人所化故言他化也)其天初生如人七歲自知宿命。以佈施持戒棄惡故。自然飲食衣服玉女事並同前。光明有勝化樂(出長阿含經第二十卷。又出華嚴大智論。樓炭經)。
魔天第七
魔天宮在欲色二界中間。魔者譬如石磨。磨壞功德也。縱廣六千由旬。宮墻七重。一切莊嚴猶如下天。並有十法。一者飛去無限數。二者飛來無限數。三者去無礙。四者來無礙。五者天身無有面板骨髓筋脈血肉。六者身無不凈大小便利。七者身無疲極。八者天女不產。九者天目不眴。十者身隨意好青則青好黃則黃好赤白眾色隨意而現。此是天十法。又有持十事持。一者飛行無極。二者往還無極。
【現代漢語翻譯】 現代漢語譯本： 與下同。也有嫁娶，互相熟視而生慾望（《三法度經》說：『以深深染污的心，與天女共同談話而生慾望，如果一方沒有染污心，則不能產生慾望，只是快樂而已』）。此天初生時如人間六歲孩童。自身光明殊勝于兜率天（出自《長阿含經》第二十卷，又出自《樓炭經》《華嚴經》）。
他化自在天第六
他化自在天宮，也為風輪所支撐，位於虛空中。天王名為自在。通過聚集他人所化之物來讓自己娛樂。也名為愛身天。在欲界中獨自獲得自在。身長十六由旬（Yojana，古印度長度單位），衣長三十二由旬，寬十六由旬。衣重半銖（古代重量單位）。壽命一萬六千歲，略有超出或減少。食物與下層天相同。也有婚姻，短暫相視便產生慾望（《樓炭經》說：『只需念想便可產生慾望』。《三法度經》說：『與天女各自深深染著，互相注視便產生慾望，如果一方沒有染污心，則不能產生慾望，只是像人間互相擁抱而已。』因為看到他人所化之物，所以稱為他化）。此天初生時如人間七歲孩童，能自知宿命。因為佈施、持戒、棄惡的緣故，自然而有飲食、衣服、玉女侍奉，都與前面所述相同。光明勝過化樂天（出自《長阿含經》第二十卷，又出自《華嚴經》《大智度論》《樓炭經》）。
魔天第七
魔天宮位於欲界和色界之間。魔，譬如石磨，磨壞功德。縱橫六千由旬。宮墻七重。一切莊嚴如同下層天。並有十種能力。一是飛行沒有限制。二是飛來沒有限制。三是去沒有阻礙。四是來沒有阻礙。五是天身沒有面板、骨髓、筋脈、血肉。六是身體沒有不凈的大小便。七是身體沒有疲憊。八是天女不生育。九是天眼不眨眼。十是身體隨意變化，喜歡青色就顯現青色，喜歡黃色就顯現黃色，喜歡紅色、白色等各種顏色，都能隨意顯現。這是天的十種能力。又有持有十種事物。一是飛行沒有極限。二是往來沒有極限。
【English Translation】 English version: Same as below. There are also marriages, where desire arises from familiar glances (The 'San Fa Du Jing' says: 'With a deeply defiled mind, speaking with heavenly women leads to desire. If one is not defiled, desire does not arise, only pleasure'). These beings are born looking like six-year-old children. Their own light surpasses that of the Tushita (Dousita) Heaven (From the twentieth chapter of the 'Dirgha Agama Sutra', also from the 'Lou Tan Hua Yan Jing').
The Sixth, Paranirmitavasavartin (Tahua Zizai) Heaven
The Paranirmitavasavartin Heaven's palace is also supported by a wheel of wind in empty space. The king is named Zizai (自在, Self-Mastery). He amuses himself by gathering what others have transformed. Also named Aishen (愛身, Body-Loving) Heaven. He alone obtains freedom in the Desire Realm. His body is sixteen Yojana (由旬, ancient Indian unit of distance) in length, his clothes are thirty-two Yojana long and sixteen Yojana wide. His clothes weigh half a Zhu (銖, ancient unit of weight). His lifespan is sixteen thousand years, slightly more or less. His food is the same as the lower heavens. There are also marriages, where desire arises from a brief glance ('Lou Tan Jing' says: 'Desire arises from mere thought'. The 'San Fa Du Jing' says: 'With heavenly women, each deeply attached, desire arises from looking at each other. If one is not defiled, desire does not arise, only pleasure, like humans embracing'). Because they see what others have transformed, it is called Paranirmitavasavartin (Tahua). These beings are born looking like seven-year-old children, and they know their past lives. Because of giving, upholding precepts, and abandoning evil, they naturally have food, clothing, and jade maidens serving them, all as described before. Their light surpasses that of the Nirmanarati (Hualuo) Heaven (From the twentieth chapter of the 'Dirgha Agama Sutra', also from the 'Avatamsaka Sutra', 'Mahaprajnaparamita Sastra', 'Lou Tan Jing').
The Seventh, Mara (Mo) Heaven
The Mara Heaven's palace is located between the Desire Realm and the Form Realm. Mara (魔), is like a stone mill, grinding down merit. It is six thousand Yojana in length and width. The palace walls have seven layers. All the adornments are like the lower heavens. They also have ten abilities. First, they can fly without limit. Second, they can fly back without limit. Third, they can go without obstruction. Fourth, they can come without obstruction. Fifth, the heavenly body has no skin, bone marrow, tendons, veins, blood, or flesh. Sixth, the body has no impure urination or defecation. Seventh, the body has no fatigue. Eighth, the heavenly women do not give birth. Ninth, the heavenly eyes do not blink. Tenth, the body changes at will; if they like blue, they appear blue; if they like yellow, they appear yellow; if they like red, white, or any color, they can appear as they wish. These are the ten abilities of the heavens. They also possess ten things. First, flying has no limit. Second, coming and going have no limit.
三者諸天無盜賊。四者不相說身善。亦不說他人惡。五者無有相侵。六者諸天齒等而通。七者發紺青色滑澤長八丈。八者天人青色發者。身亦青色。九者欲得白者身即白色。十者欲得黑色身即黑色(出長阿含經第十八第三十卷又出樓炭大智論)。
色界二十三天第二梵身天一梵輔天二梵眾天三大梵天四光天五少光天六無量光天七光音天八凈天九少凈天十無量凈天十一遍凈天十二嚴飾天十三少嚴飾天十四無量嚴飾天十五嚴飾果實天十六無想天十七不煩天十八無熱天十九善見天二十大善見天二十一色究竟天二十二摩醯首羅天二十三
梵身天第一
梵身天宮。宮純黃金。身白銀色(色界皆爾)衣金色衣。行禪離欲修習火光三昧。故身出妙光勝於日月。非男非女。以禪悅為食。壽命一劫或有減者。身長半由旬。壽半劫(出長阿含經第二十卷)。
梵輔天第二
梵輔天(數云富婁)與前天同。若修中禪是貴梵生處。身長一由旬壽一劫(出長阿含經第二十卷)。
梵眾天第三
梵眾天。與前天同。若修下禪諸小梵生處。身長一由旬半。壽一劫半(出長阿含經第二十卷)。
大梵天第四
大梵天王。名曰尸棄(梁言火已)與前天同。若修上禪則生此也。于梵眾中發大音聲。
【現代漢語翻譯】 現代漢語譯本 三者，諸天沒有盜竊行為。 四者，不互相稱讚自己的優點，也不說別人的壞處。 五者，沒有互相侵犯的行為。 六者，諸天的牙齒整齊而潔白。 七者，頭髮呈紺青色，光滑潤澤，長八丈。 八者，天人頭髮是青色的，身體也是青色的。 九者，想要身體是白色的，身體就變成白色。 十者，想要身體是黑色的，身體就變成黑色。（出自《長阿含經》第十八卷第三十卷，又出自《樓炭大智論》）
二十三天：第二，梵身天；一，梵輔天；二，梵眾天；三，大梵天；四，光天；五，少光天；六，無量光天；七，光音天；八，凈天；九，少凈天；十，無量凈天；十一，遍凈天；十二，嚴飾天；十三，少嚴飾天；十四，無量嚴飾天；十五，嚴飾果實天；十六，無想天；十七，不煩天；十八，無熱天；十九，善見天；二十，大善見天；二十一，色究竟天；二十二，摩醯首羅天（Maheśvara）；二十三。
梵身天第一
梵身天宮殿，宮殿純粹是黃金的。天人身體是白銀色的（所有天界都是如此），穿著金色的衣服。他們通過禪定，遠離慾望，修習火光三昧（a Samadhi of Fire Light）。因此，身體發出美妙的光芒，勝過日月。他們非男非女，以禪悅為食物。壽命為一個劫，或者有減少的。身長半由旬（Yojana），壽命半劫。（出自《長阿含經》第二十卷）
梵輔天第二
梵輔天（梵文音譯為富婁）與前面的梵身天相同。如果修習中等禪定，就會投生到這個尊貴的梵天。身長一由旬（Yojana），壽命一劫。（出自《長阿含經》第二十卷）
梵眾天第三
梵眾天與前面的梵身天相同。如果修習下等禪定，就會投生到這些小梵天。身長一由旬半，壽命一劫半。（出自《長阿含經》第二十卷）
大梵天第四
大梵天王，名叫尸棄（Śikhin）（梁朝時翻譯為火已），與前面的梵身天相同。如果修習上等禪定，就會投生到這裡。在大梵天眾中發出巨大的聲音。
【English Translation】 English version Third, the Devas (gods) do not steal. Fourth, they do not praise their own virtues, nor do they speak ill of others. Fifth, there is no mutual aggression. Sixth, the teeth of the Devas are even and white. Seventh, their hair is dark blue, smooth, and lustrous, and eight 'zhang' (丈) in length. Eighth, if the Devas' hair is blue, their bodies are also blue. Ninth, if they desire a white body, their bodies become white. Tenth, if they desire a black body, their bodies become black. (From the Dirghāgama Sūtra, 18th and 30th volumes, and the Lou Tan Da Zhi Lun)
Twenty-three Heavens: Second, Brahmasarira Heaven; One, Brahmapurohita Heaven; Two, Brahmaparisadya Heaven; Three, Mahabrahma Heaven; Four, Abhasvara Heaven; Five, Parittabha Heaven; Six, Apramanabha Heaven; Seven, Abhasvara Heaven; Eight, Subhakrtsna Heaven; Nine, Parittasubha Heaven; Ten, Apramanasubha Heaven; Eleven, Subhakrtsna Heaven; Twelve, Vehapphala Heaven; Thirteen, Asaññasatta Heaven; Fourteen, Anabhraka Heaven; Fifteen, Punyabhijana Heaven; Sixteen, Anabhraka Heaven; Seventeen, Avrha Heaven; Eighteen, Atapa Heaven; Nineteen, Sudrsa Heaven; Twenty, Sudarsana Heaven; Twenty-one, Akanistha Heaven; Twenty-two, Maheśvara Heaven; Twenty-three.
Brahmasarira Heaven First
The palace of Brahmasarira Heaven is made purely of gold. The bodies of the Devas are silver-colored (all realms are like this), and they wear golden clothes. They practice meditation, are free from desires, and cultivate the Samadhi of Fire Light. Therefore, their bodies emit wonderful light, surpassing the sun and moon. They are neither male nor female, and they feed on the joy of meditation. Their lifespan is one kalpa (aeon), or sometimes less. Their height is half a Yojana, and their lifespan is half a kalpa. (From the Dirghāgama Sūtra, 20th volume)
Brahmapurohita Heaven Second
Brahmapurohita Heaven (phonetically transcribed as 'Fu Lou') is the same as the previous Brahmasarira Heaven. If one cultivates intermediate meditation, one will be born in this noble Brahma realm. Their height is one Yojana, and their lifespan is one kalpa. (From the Dirghāgama Sūtra, 20th volume)
Brahmaparisadya Heaven Third
Brahmaparisadya Heaven is the same as the previous Brahmasarira Heaven. If one cultivates lower meditation, one will be born in these lesser Brahma realms. Their height is one and a half Yojana, and their lifespan is one and a half kalpas. (From the Dirghāgama Sūtra, 20th volume)
Mahabrahma Heaven Fourth
The Great Brahma King, named Śikhin (translated as 'Fire Already' during the Liang Dynasty), is the same as the previous Brahmasarira Heaven. If one cultivates higher meditation, one will be born here. He emits a great sound among the Brahma assembly.
一切大眾無不知者。梵身諸天各自念言。大梵天王唯與我語不接餘人。我自然得無所承受。于千世界最得自在。富有豐饒能造化萬物。我是一切眾生父母。後來諸梵第一尊重。顏如童子。名曰童子。擎雞持鈴捉赤幡騎孔雀。初禪名曰梵迦夷。有宮去於他化自在宮。由旬一倍(出長阿含第二十卷花嚴樓炭大智論雜阿毗曇心云色界十七居止下三禪各有三天四禪有九天應有十八謂初禪下天是諸梵奴故不數也初禪無梵身二禪無光三禪無凈)。
光天第五
光天。以禪味為食。壽命二劫或有減者(出長阿含第二十卷)。
少光天第六
少光。略與前同(出長阿含經第二十卷毗依品云語言時口出少光)。
無量光天第七
無量光。略與前同(出長阿含經第二十卷依品云語言時口出多光)。
光音天第八
光音天(依品云光耀天語言口出凈光無邊)王名樂光(樓炭經云阿披附天菩薩又名光念又名光音聲)觀閻浮提臭穢惡氣。上熏七千萬里。是以菩薩不生光音(長阿含雲天上百由旬遙聞臭氣甚於廁溷)二禪通名光音。有宮去于梵迦夷宮由旬一倍(出長阿含經第二十卷又出華嚴大智論菩薩處胎經)。
凈天第九
凈天。以禪樂為食。壽命三劫或有減者(出長阿含經第二十
【現代漢語翻譯】 現代漢語譯本 一切大眾沒有不知道這些事情的。梵身諸天各自心想：『大梵天王只跟我說話，不跟其他人說。我自然而然地獲得了，無需從他人處承受。在千世界中，我最自由自在，富有豐饒，能創造萬物。我是一切眾生的父母。』後來出現的諸梵天，將我視為第一，最為尊重。我的容顏像童子一樣，所以名叫童子。我手擎雞，持鈴，捉著赤幡，騎著孔雀。初禪天名叫梵迦夷（Brahmakayika）（梵天身），其宮殿距離他化自在天宮（Paranirmitavasavarti）有一倍由旬的距離（出自《長阿含經》第二十卷、《花嚴樓炭經》、《大智度論》、《雜阿毗曇心論》，其中說十七天居於下三禪，各有三天，四禪有九天，總共應有十八天，但初禪的下天是諸梵天的奴僕，所以不算在內。初禪沒有梵身天，二禪沒有光天，三禪沒有凈天）。
光天第五
光天（Abhasvara）。以禪定的喜悅為食物，壽命為二劫，有時會減少（出自《長阿含經》第二十卷）。
少光天第六
少光天（Parittabha）。大致與前面的光天相同（出自《長阿含經》第二十卷《毗依品》，其中說說話時口中發出少許光芒）。
無量光天第七
無量光天（Apramanabha）。大致與前面的光天相同（出自《長阿含經》第二十卷《依品》，其中說說話時口中發出許多光芒）。
光音天第八
光音天（Abhasvara）（《依品》中說光耀天，說話時口中發出清凈無邊的光芒），其王名叫樂光（Subhakrtsna）（《樓炭經》中說阿披附天菩薩，又名光念，又名光音聲）。他們觀察閻浮提（Jambudvipa）的臭穢惡氣，向上薰染七千萬里。因此，菩薩不會生於光音天（《長阿含經》中說天上百由旬遙遠的地方都能聞到臭氣，比廁所還要臭）。二禪天統稱為光音天。其宮殿距離梵迦夷宮（Brahmakayika）有一倍由旬的距離（出自《長阿含經》第二十卷，又出自《華嚴經》、《大智度論》、《菩薩處胎經》）。
凈天第九
凈天（Subhakrtsna）。以禪定的快樂為食物，壽命為三劫，有時會減少（出自《長阿含經》第二十卷）。
【English Translation】 English version All the great assembly knew these things. The Brahma-bodied devas (Brahmakayika) each thought to themselves: 'The Great Brahma King only speaks to me and does not speak to others. I naturally obtain without receiving from others. In the thousand worlds, I am the most free and at ease, rich and abundant, able to create all things. I am the father and mother of all living beings.' The later Brahmas regard me as the first and most respected. My appearance is like a child, so I am called 'Child'. I hold a chicken, carry a bell, grasp a red banner, and ride a peacock. The first Dhyana heaven is called Brahmakayika (Brahma-bodied), and its palace is one yojana away from the Paranirmitavasavarti (Heaven of Free Control Enjoyed by Others) palace (from the twentieth volume of the Dirghagama Sutra, the Avatamsaka Laukika Sutra, the Mahaprajnaparamita Sastra, and the Samyuktabhidharmahdaya Sastra, which state that seventeen heavens reside in the lower three Dhyanas, each with three heavens, and the fourth Dhyana has nine heavens, totaling eighteen heavens, but the lower heaven of the first Dhyana is the servant of the Brahmas, so it is not counted. The first Dhyana has no Brahma-bodied heaven, the second Dhyana has no Light heaven, and the third Dhyana has no Pure heaven).
The Fifth, the Heaven of Light
The Heaven of Light (Abhasvara). They take the joy of Dhyana as food, and their lifespan is two kalpas, sometimes less (from the twentieth volume of the Dirghagama Sutra).
The Sixth, the Heaven of Limited Light
The Heaven of Limited Light (Parittabha). Roughly the same as the previous Heaven of Light (from the twentieth volume of the Dirghagama Sutra, the Vipaśyi Sutra, which states that when speaking, a little light comes out of the mouth).
The Seventh, the Heaven of Immeasurable Light
The Heaven of Immeasurable Light (Apramanabha). Roughly the same as the previous Heaven of Light (from the twentieth volume of the Dirghagama Sutra, the I Sutra, which states that when speaking, much light comes out of the mouth).
The Eighth, the Heaven of Light and Sound
The Heaven of Light and Sound (Abhasvara) (the I Sutra states that the Heaven of Light shines, and when speaking, pure and boundless light comes out of the mouth), its king is called Subhakrtsna (the Laukika Sutra states that the Abhipri Deva Bodhisattva is also called Light Thought and Light Sound). They observe the foul and impure air of Jambudvipa (Continent of the Rose Apple Tree), which rises and taints seventy million li. Therefore, Bodhisattvas are not born in the Heaven of Light and Sound (the Dirghagama Sutra states that the foul odor can be smelled from a hundred yojanas away in the heavens, which is worse than a toilet). The second Dhyana heavens are collectively called the Heaven of Light and Sound. Its palace is one yojana away from the Brahmakayika (Brahma-bodied) palace (from the twentieth volume of the Dirghagama Sutra, and also from the Avatamsaka Sutra, the Mahaprajnaparamita Sastra, and the Bodhisattva's Embryo Sutra).
The Ninth, the Heaven of Purity
The Heaven of Purity (Subhakrtsna). They take the joy of Dhyana as food, and their lifespan is three kalpas, sometimes less (from the twentieth volume of the Dirghagama Sutra).
卷)。
少凈天第十
少凈。略與前同(出長阿含經第二十卷依品云三天同習覺無患樂相應禪生是三種天以少方便相應禪生少凈天受樂亦少)。
無量凈天第十一
無量凈。略與前同(出長阿含經第二十卷依品云以中方便生此天)。
遍凈天第十二
遍凈天(梵言韋細依品云以上方便生此天)王名凈智。四臂捉具持輪。御金翅鳥。三禪通名遍凈。亦名首陀斤。有宮去于光音宮由旬一倍(出長阿含經第二十卷又出樓炭大智論)。
嚴飾天第十三
嚴飾天。以禪悅為食。壽四萬劫或有減者(出長阿含經第二十卷)。
少嚴飾天第十四
少嚴飾。粗與前同(出長阿含經第二十卷)。
無量嚴飾天第十五
無量嚴飾。粗與前同(出長阿含經第二十卷)。
嚴飾果實天第十六
嚴飾果實天。王名法華光四禪通名果實。有宮去于遍凈宮由旬一倍(出長阿含第二十卷又出華嚴)。
無想天第十七
無想天(樓炭經云無人想)以禪樂為食。壽五百劫。或有減者。猶色界數。光明勝於果實。外道謂為涅槃(出長阿含經第二十卷依品云滅想生無想唯有色陰行陰少入生想便死)。
不煩天第十八
不煩天(長阿含云無造樓
【現代漢語翻譯】 現代漢語譯本 少凈天第十 少凈天。大致與前面描述的相同（出自《長阿含經》第二十卷，依據該品所說，三天都通過修習覺、無患、樂相應的禪定而生，這三種天通過較少的方便法門相應的禪定而生少凈天，所感受的快樂也較少）。 無量凈天第十一 無量凈天。大致與前面描述的相同（出自《長阿含經》第二十卷，依據該品所說，通過中等的方便法門而生此天）。 遍凈天第十二 遍凈天（梵文為韋細，依據該品所說，通過上等的方便法門而生此天），國王名為凈智（Jingzhi）。有四隻手臂，拿著各種法器，乘坐金翅鳥。三禪天統稱為遍凈天，也稱為首陀斤（Shudajin）。宮殿距離光音天宮殿有一倍由旬（Youxun）（出自《長阿含經》第二十卷，也出自《樓炭經》、《大智論》）。 嚴飾天第十三 嚴飾天。以禪悅為食物，壽命四萬劫，有時會減少（出自《長阿含經》第二十卷）。 少嚴飾天第十四 少嚴飾天。大致與前面描述的相同（出自《長阿含經》第二十卷）。 無量嚴飾天第十五 無量嚴飾天。大致與前面描述的相同（出自《長阿含經》第二十卷）。 嚴飾果實天第十六 嚴飾果實天。國王名為法華光（Fahuaguang），四禪天統稱為果實天。宮殿距離遍凈天宮殿有一倍由旬（Youxun）（出自《長阿含經》第二十卷，也出自《華嚴經》）。 無想天第十七 無想天（《樓炭經》說沒有人想），以禪樂為食物，壽命五百劫，有時會減少。猶如**數。光明勝過果實天。外道認為這是涅槃（出自《長阿含經》第二十卷，依據該品所說，滅掉想而生於無想天，只有色陰和行陰，稍微產生想就會死去）。 不煩天第十八 不煩天（《長阿含經》說沒有建造樓
【English Translation】 English version Shaojing Heaven Tenth Shaojing. Briefly the same as described before (From the twentieth volume of the 'Dirgha Agama Sutra', according to the chapter, the three heavens are born through practicing meditation corresponding to awareness, freedom from suffering, and joy. These three types of heavens are born in Shaojing Heaven through meditation corresponding to fewer expedient means, and the joy experienced is also less). Wuliangjing Heaven Eleventh Wuliangjing. Briefly the same as described before (From the twentieth volume of the 'Dirgha Agama Sutra', according to the chapter, one is born in this heaven through medium expedient means). Bianjing Heaven Twelfth Bianjing Heaven (Sanskrit: Vaisya, according to the chapter, one is born in this heaven through superior expedient means), the king's name is Jingzhi (Pure Wisdom). Has four arms, holding various Dharma instruments, riding the Garuda. The third Dhyana heavens are collectively called Bianjing Heaven, also called Shudajin. The palace is one 'Yojanas' (Youxun) away from the Guangyin Heaven palace (From the twentieth volume of the 'Dirgha Agama Sutra', also from the 'Loutan Sutra', 'Mahaprajnaparamita Sastra'). Yanshi Heaven Thirteenth Yanshi Heaven. Takes the joy of meditation as food, lifespan of 40,000 kalpas, sometimes less (From the twentieth volume of the 'Dirgha Agama Sutra'). Shaoyanshi Heaven Fourteenth Shaoyanshi. Roughly the same as described before (From the twentieth volume of the 'Dirgha Agama Sutra'). Wuliangyanshi Heaven Fifteenth Wuliangyanshi. Roughly the same as described before (From the twentieth volume of the 'Dirgha Agama Sutra'). Yanshiguoshi Heaven Sixteenth Yanshiguoshi Heaven. The king's name is Fahuaguang (Dharma Flower Light), the fourth Dhyana heavens are collectively called Guoshi Heaven. The palace is one 'Yojanas' (Youxun) away from the Bianjing Heaven palace (From the twentieth volume of the 'Dirgha Agama Sutra', also from the 'Avatamsaka Sutra'). Wuxiang Heaven Seventeenth Wuxiang Heaven (The 'Loutan Sutra' says there is no human thought), takes the joy of meditation as food, lifespan of 500 kalpas, sometimes less. Like ** numbers. The light is superior to Guoshi Heaven. Heretics consider this to be Nirvana (From the twentieth volume of the 'Dirgha Agama Sutra', according to the chapter, extinguishing thought and being born in Wuxiang Heaven, only having the form aggregate and the activity aggregate, slightly producing thought will lead to death). Bufan Heaven Eighteenth Bufan Heaven (The 'Dirgha Agama Sutra' says there is no building of towers
炭經云阿比披)以禪樂為食。壽命千劫。或有減者。光明勝於無想(出長阿含經第二十卷)。
無熱天第十九
無熱天。身長四千由旬。細軟委地不能自立。若下見佛變為粗形。以禪為味。天壽二千劫。或有減者。光明勝於不煩(出長阿含經第二十卷)。
善見天第二十
善見(華嚴云善見樓炭雲鬚陀栴)身長四千由旬。亦以禪樂為食。壽三千劫(三乘名數經云壽四千劫)或有減者。光明勝於無熱(出長阿含經第二十卷)。
大善見天第二十一
大善見(華嚴云善見樓炭經雲鬚彌栴尼)身長八千由旬。亦以禪樂為食。壽命四千劫(三乘名數經云八千劫)或有減者。光明有勝善見(出長阿含經第二十卷)。
色究竟天第二十二
色究竟天(華嚴經同樓炭經云阿迦膩吒)身長一萬六千由旬。亦以禪樂為食。壽五千劫(三乘名數經云一萬六千劫)或有減者。此五天通名凈居。諸那含所止。光明最勝(出長阿含第二十卷又出樓炭華嚴大智論)。
摩醯首羅天第二十三
摩醯首羅天(梁言大自在)又名凈居。過五凈居而有八處皆悉虛寂。是十住大士之所住處。法雲菩薩多作此天王。形有八臂三眼騎大白牛。大云降雨雨大千界。一切眾生無能知數。唯此天王獨能知
【現代漢語翻譯】 現代漢語譯本 《炭經》中說，阿比披（Abhipi，一種天神）以禪定的喜樂為食物，壽命長達一千劫，有時會有減少。他們的光明勝過無想天。
無熱天 第十九
無熱天，身長四千由旬（yojana，古印度長度單位），身體細軟無力，無法站立。如果地獄見到佛，會變為粗壯的形體。他們以禪定為食，壽命二千劫，有時會有減少。他們的光明勝過不煩天。
善見天 第二十
善見天（Sudarsana，華嚴經中稱為善見，樓炭經中稱為須陀栴），身長四千由旬，也以禪定的喜樂為食物，壽命三千劫（三乘名數經中說壽命四千劫），有時會有減少。他們的光明勝過無熱天。
大善見天 第二十一
大善見天（Sudarsana-mahadeva，華嚴經中稱為善見，樓炭經中稱為須彌栴尼），身長八千由旬，也以禪定的喜樂為食物，壽命四千劫（三乘名數經中說八千劫），有時會有減少。他們的光明勝過善見天。
色究竟天 第二十二
色究竟天（Akanistha，華嚴經和樓炭經中稱為阿迦膩吒），身長一萬六千由旬，也以禪定的喜樂為食物，壽命五千劫（三乘名數經中說一萬六千劫），有時會有減少。這五天統稱為凈居天，是諸位阿那含（Anagamin，不還果）所居住的地方，光明最為殊勝。
摩醯首羅天 第二十三
摩醯首羅天（Mahesvara，梁朝時譯為大自在天），又名凈居天。超過五凈居天之外還有八處，都非常空寂，是十住菩薩所居住的地方。《法雲》中說，菩薩常常化作此天王，形象有八臂三眼，騎著大白牛。他降下大雨，遍及大千世界，一切眾生都無法知道雨量的數目，只有這位天王能夠知道。
【English Translation】 English version The Tan Jing says that Abhipi (Abhipi, a type of deity) feeds on the joy of dhyana (meditation), with a lifespan of a thousand kalpas (aeons), sometimes less. Their light surpasses that of the Asamjnika (non-percipient realm).
Akaniṣṭha Heaven (Nineteenth)
Akaniṣṭha Heaven, with a body length of four thousand yojanas (yojana, an ancient Indian unit of distance), is so delicate and soft that it cannot stand on its own. If it descends to see the Buddha, it transforms into a coarser form. It feeds on dhyana, with a lifespan of two thousand kalpas, sometimes less. Its light surpasses that of the Avṛha (non-affliction realm).
Sudarsana Heaven (Twentieth)
Sudarsana Heaven (Sudarsana, called 'Good View' in the Avatamsaka Sutra and 'Sutarsana' in the Lou Tan Sutra), with a body length of four thousand yojanas, also feeds on the joy of dhyana, with a lifespan of three thousand kalpas (the Samyuktabhidharmakosa-sastra says four thousand kalpas), sometimes less. Its light surpasses that of the Akaniṣṭha Heaven.
Sudarsana-mahadeva Heaven (Twenty-first)
Sudarsana-mahadeva Heaven (Sudarsana-mahadeva, called 'Good View' in the Avatamsaka Sutra and 'Sumeru-candra' in the Lou Tan Sutra), with a body length of eight thousand yojanas, also feeds on the joy of dhyana, with a lifespan of four thousand kalpas (the Samyuktabhidharmakosa-sastra says eight thousand kalpas), sometimes less. Its light surpasses that of the Sudarsana Heaven.
Akanistha Heaven (Twenty-second)
Akanistha Heaven (Akanistha, the same in the Avatamsaka Sutra and called 'Akanistha' in the Lou Tan Sutra), with a body length of sixteen thousand yojanas, also feeds on the joy of dhyana, with a lifespan of five thousand kalpas (the Samyuktabhidharmakosa-sastra says sixteen thousand kalpas), sometimes less. These five heavens are collectively called the Pure Abodes, where the Anagamins (non-returners) reside. Their light is the most supreme.
Mahesvara Heaven (Twenty-third)
Mahesvara Heaven (Mahesvara, translated as 'Great自在' in the Liang dynasty), also known as the Pure Abode. Beyond the five Pure Abodes, there are eight places that are all empty and still, where the Bodhisattvas of the Ten Abodes reside. The Dharmamegha says that Bodhisattvas often manifest as the king of this heaven, with eight arms and three eyes, riding a great white bull. He sends down great rain, covering the great chiliocosm, and all sentient beings are unable to know the number of raindrops, only this heavenly king knows.
之(涅槃經云如人供養摩醯首羅當知是人已供養一切諸天樓炭經云光音天以上無有王出大智論第二卷)。
無色四天第三
無量空入處。或云空處智天。壽萬劫。或有小減(出雜阿含經樓炭經云虛空智天)。
無量識入處。或云識處智天。天壽二萬一千劫。或復小減(出雜阿含經樓炭經云識知天)無所有入處。或云無所有處智天。或云不用處。有優踏藍。不受佛化而自命終。佛記此人生不用處。若復捨身為邊地王傷害人民。後生地獄中。天壽四萬二千劫。或有小減(出長增一二阿含經樓炭云阿竭若然天)。
非想非非想入處。或云有想無想天。有弗羅勒迦藍。不受佛化而取命終。佛記當生有想無想天。后當復爲著翅惡貍。飛行走獸無脫之者。命終生地獄中。天壽八萬四千劫。或有小減(出雜增一二阿含樓炭經云上有天名無有非想思亦有思想天)。
三界成壞第二三小災一(又名三小劫又名三中劫)三大災二(又名三大劫)
三小災第一
劫初時人壽四萬歲。後轉減促止於百年。漸復不全乃至十歲(雜心同小劫經抄云十二餘歲)女生五月皆已行嫁。十歲之時謂三小劫。一刀兵。二肌餓(出長阿含經雲谷貴)三疾病。刀兵劫者。人多貪粗行十惡法。若行一善眾共𧨘笑。推以為
【現代漢語翻譯】 現代漢語譯本： （《涅槃經》說，如果有人供養摩醯首羅（Maheśvara，大自在天），應當知道這個人已經供養了一切諸天。《樓炭經》說，光音天以上沒有天王。《大智度論》第二卷）。
無色界四天第三
無量空入處，也叫空處智天。壽命一萬劫，或者略有減少（出自《雜阿含經》、《樓炭經》，也叫虛空智天）。
無量識入處，也叫識處智天。天壽二萬一千劫，或者略有減少（出自《雜阿含經》、《樓炭經》，也叫識知天）。無所有入處，也叫無所有處智天，也叫不用處。有優陀伽羅摩子（Udraka Rāmaputra），不接受佛陀的教化而自殺。佛陀預言此人將生於不用處。如果再次捨棄此身，成為邊地之王，傷害人民，死後將墮入地獄。天壽四萬二千劫，或者略有減少（出自《長阿含經》、《增一阿含經》、《樓炭經》，也叫阿竭若然天）。
非想非非想入處，也叫有想無想天。有弗羅勒迦藍（Ārāḍa Kālāma），不接受佛陀的教化而自殺。佛陀預言他將生於有想無想天，之後將轉生為長著翅膀的惡貍，飛禽走獸沒有能逃脫的。死後墮入地獄。天壽八萬四千劫，或者略有減少（出自《雜阿含經》、《增一阿含經》、《樓炭經》，也叫上有天名無有非想思亦有思想天）。
三界成壞第二三小災一（又名三小劫，又名三中劫）三大災二（又名三大劫）
三小災第一
劫初時，人的壽命是四萬歲。後來逐漸減少到一百年。逐漸變得不完整，甚至只有十歲（《雜心論》同《小劫經抄》說十二歲多）。女子五個月大就出嫁。十歲的時候，稱為三小劫：一是刀兵劫，二是飢餓劫（出自《長阿含經》，也叫谷貴），三是疾病劫。刀兵劫是，人們大多貪婪粗暴，行十惡法。如果有人行一善，大家一起嘲笑，認為他...
【English Translation】 English version: (The Nirvana Sutra says, 'If a person makes offerings to Maheśvara (Great Lord, a form of Shiva), know that this person has already made offerings to all the devas.' The Lou Tan Jing says, 'Above the Heaven of Streaming Radiance, there are no kings.' (Mahāprajñāpāramitopadeśa, Volume 2)).
The Third of the Four Formless Realms
The Sphere of Limitless Space, also called the Heaven of Wisdom of the Sphere of Space. Its lifespan is 10,000 kalpas, or slightly less (from the Samyukta Agama Sutra, Lou Tan Jing, also called the Heaven of Wisdom of Empty Space).
The Sphere of Limitless Consciousness, also called the Heaven of Wisdom of the Sphere of Consciousness. The lifespan of the devas is 21,000 kalpas, or slightly less (from the Samyukta Agama Sutra, Lou Tan Jing, also called the Heaven of Cognition). The Sphere of Nothingness, also called the Heaven of Wisdom of the Sphere of Nothingness, also called the Sphere of Neither Perception nor Non-Perception. There was Udraka Rāmaputra, who did not accept the Buddha's teachings and committed suicide. The Buddha predicted that this person would be born in the Sphere of Neither Perception nor Non-Perception. If he were to abandon this body again and become a king in a border region, harming the people, he would fall into hell after death. The lifespan of the devas is 42,000 kalpas, or slightly less (from the Dirgha Agama Sutra, Ekottara Agama Sutra, Lou Tan Jing, also called the Akajataranya Heaven).
The Sphere of Neither Perception nor Non-Perception, also called the Heaven of Neither Perception nor Non-Perception. There was Ārāḍa Kālāma, who did not accept the Buddha's teachings and committed suicide. The Buddha predicted that he would be born in the Heaven of Neither Perception nor Non-Perception, and later be reborn as a winged evil civet, from which no flying or running beast could escape. After death, he would fall into hell. The lifespan of the devas is 84,000 kalpas, or slightly less (from the Samyukta Agama Sutra, Ekottara Agama Sutra, Lou Tan Jing, also called the Heaven Above, named Neither Perception nor Non-Perception, also the Heaven of Thought).
The Formation and Destruction of the Three Realms, the First of the Three Minor Disasters (also called the Three Minor Kalpas, also called the Three Intermediate Kalpas), the Second of the Three Major Disasters (also called the Three Major Kalpas)
The First of the Three Minor Disasters
At the beginning of the kalpa, people's lifespan was 40,000 years. Later, it gradually decreased to 100 years. It gradually became incomplete, even only 10 years (the Abhidharmasamuccaya and the Minor Kalpa Sutra say more than 12 years). Girls were married at five months old. At the age of ten, it is called the Three Minor Kalpas: first, the kalpa of weapons; second, the kalpa of famine (from the Dirgha Agama Sutra, also called expensive grain); and third, the kalpa of disease. The kalpa of weapons is that people are mostly greedy and rude, practicing the ten evil deeds. If someone does a good deed, everyone laughs together, thinking he is...
愚爭共陵滅。相敩作惡無一善人。五穀不生美味消滅。繒絹劫貝自然而盡。但食稊稗織草為衣。七寶沉沒沙石充遍。地生荊棘枝葉大小皆是刀劍拱木倒壞。地盡溝坑涌波崩岸。江河稍廣平地漸減。刀兵一起經七日中。手執草木瓦石悉成刀劍。更相劫奪懔懔恐懼但欲相殺。猶如獵師遇見群鹿。中有智者遠藏山谷無人之處。食果飲水以盡十年(長阿含云自在七日更出人間)相殺盡者生地獄中。名刀兵劫。
飢餓劫者。人多非法愚癡邪見。慳貪嫉妒守財不施。水旱不節田種無收。米穀轉盡食粒驚貴。掃擇秕糠街巷落葉以目連命。秕葉既盡穿鑿地下食草木根。不能與者在先而死。刳剔死人復共食啖。啖之轉竭于屠殺之處。乃至冢間拾諸骸骨。煮汁飲之以此自活。饑死盡者生餓鬼中。名飢餓小劫。疾病劫者。人皆正見修行十善。疾病眾多無他方計少有醫藥。雖行眾善不能攘逆。薄福德故遇病輒死。神共來侵嬈撾打杖捶。使其心亂接其精神殺之將去。人命既終皆生天上。名疾病劫。若能一日一夜持不殺戒。終不生刀兵劫中。若以一呵梨勒果施僧。終不生疾疫劫中。若一食施僧。終不生饑饉劫中。此閻浮提惡劫互起余方則少。此間刀兵劫起彼惟重瞋。此疾疫劫起彼惟氣力羸劣。此間饑饉劫起。彼但小渴乏耳(出長阿含經第二十
【現代漢語翻譯】 現代漢語譯本 愚昧的人們互相爭鬥殘殺，最終走向滅亡。互相效仿作惡，沒有一個善良的人。稻穀無法生長，美味的食物消失殆盡。絲綢和棉布自然耗盡。只能吃粗劣的穀物，編織草來做衣服。七寶沉沒，沙石遍地。地上長滿荊棘，樹枝樹葉無論大小都變成刀劍，粗大的樹木倒塌毀壞。土地變成溝壑，波濤洶涌，河岸崩塌。江河逐漸擴大，平地漸漸減少。刀兵之災一旦發生，持續七天。人們手持草木瓦石，都會變成刀劍。互相劫掠，內心充滿恐懼，只想互相殘殺，就像獵人遇見一群鹿一樣。其中有智慧的人，遠遠地躲藏在山谷中無人之處，靠吃野果喝泉水度過十年（《長阿含經》中說自在七日後重新回到人間）。互相殘殺殆盡的人，死後會墮入地獄之中，這被稱為刀兵劫（Kalpa of Weapons）。 飢餓劫（Kalpa of Famine）是這樣產生的：人們大多行為不合法度，愚昧無知，持有邪見。吝嗇貪婪，嫉妒他人，只知守財而不肯佈施。水旱災害沒有節制，田地種植沒有收成。米糧耗盡，食物變得極其昂貴。人們掃地撿拾秕糠，在街巷撿拾落葉來維持生命。秕糠落葉吃盡之後，就挖掘地下，尋找草木根來充飢。無法找到食物的人，先被餓死。人們剖開死人的屍體，互相分食。吃屍體也無法維持生命，於是就在屠宰場，甚至墳墓間撿拾屍骨，煮成汁來飲用，以此來維持生命。飢餓而死的人，死後會墮入餓鬼道中，這被稱為飢餓小劫（Minor Kalpa of Famine）。疾病劫（Kalpa of Disease）是這樣產生的：人們雖然都持有正見，修行十善，但疾病眾多，沒有其他方法可以應對，也很少有醫藥。即使行善，也無法避免災禍。因為福德淺薄的緣故，遇到疾病就會死亡。惡神共同前來侵擾，撾打杖擊，使人精神錯亂，奪取人的精神並殺害。人死之後，都會升到天上，這被稱為疾病劫（Kalpa of Disease）。如果能夠一日一夜持守不殺生戒，最終就不會墮入刀兵劫中。如果用一個訶梨勒果（haritaki fruit）供養僧人，最終就不會墮入疾疫劫中。如果用一餐食物供養僧人，最終就不會墮入饑饉劫中。這閻浮提（Jambudvipa）的惡劫互相交替發生，其他地方則較少發生。此地發生刀兵劫時，其他地方只是嗔恨心較重。此地發生疾疫劫時，其他地方只是氣力虛弱。此地發生饑饉劫時，其他地方只是稍微感到口渴而已（出自《長阿含經》第二十卷）。
【English Translation】 English version Foolish people fight and kill each other, eventually leading to destruction. They imitate each other in doing evil, and there is not a single virtuous person. Grains cannot grow, and delicious foods disappear completely. Silk and cotton fabrics are naturally exhausted. They can only eat coarse grains and weave grass for clothing. The seven treasures sink, and sand and stones fill the land. Thorns grow all over the ground, and the branches and leaves, whether large or small, all turn into swords. Large trees collapse and are destroyed. The land becomes ditches and gullies, with surging waves and collapsing banks. Rivers gradually expand, and flat land gradually diminishes. Once the Kalpa of Weapons (刀兵劫) begins, it lasts for seven days. People holding grass, wood, tiles, and stones in their hands will all turn into swords. They plunder each other, their hearts filled with fear, wanting only to kill each other, just like a hunter encountering a herd of deer. Among them, there are wise people who hide far away in the valleys in deserted places, surviving for ten years by eating wild fruits and drinking spring water (the Dirghāgama (長阿含經) says that after seven days of freedom, they return to the human world). Those who kill each other completely will be reborn in hell. This is called the Kalpa of Weapons (刀兵劫). The Kalpa of Famine (飢餓劫) arises in this way: People mostly act unlawfully, are ignorant and foolish, and hold wrong views. They are stingy and greedy, jealous of others, and only know how to hoard wealth without giving alms. Water and drought disasters are unrestrained, and fields yield no harvest. Rice and grain are exhausted, and food becomes extremely expensive. People sweep the ground to pick up husks and glean fallen leaves in the streets and alleys to sustain their lives. After the husks and fallen leaves are eaten, they dig underground, searching for roots of grass and trees to fill their hunger. Those who cannot find food die of starvation first. People cut open the corpses of the dead and eat them together. Eating corpses also cannot sustain life, so they pick up bones in slaughterhouses and even in tombs, boiling them into broth to drink in order to survive. Those who die of starvation will be reborn in the realm of hungry ghosts. This is called the Minor Kalpa of Famine (飢餓小劫). The Kalpa of Disease (疾病劫) arises in this way: Although people all hold right views and practice the ten virtues, there are many diseases, and there are no other ways to cope with them, and there is little medicine. Even if they do good deeds, they cannot avoid disasters. Because of their shallow blessings, they die when they encounter illness. Evil spirits come together to harass, beat, and strike them, causing people to become mentally disordered, seizing their spirits and killing them. After people die, they will all ascend to heaven. This is called the Kalpa of Disease (疾病劫). If one can uphold the precept of not killing for one day and one night, one will ultimately not be reborn in the Kalpa of Weapons. If one offers a haritaki fruit (訶梨勒果) to a monk, one will ultimately not be reborn in the Kalpa of Pestilence. If one offers a meal to a monk, one will ultimately not be reborn in the Kalpa of Famine. These evil kalpas of Jambudvipa (閻浮提) alternate with each other, while they occur less frequently in other places. When the Kalpa of Weapons occurs in this place, other places only have heavier hatred. When the Kalpa of Pestilence occurs in this place, other places only have weaker strength. When the Kalpa of Famine occurs in this place, other places only feel slightly thirsty (from the Dirghāgama (長阿含經), volume 20).
二卷又出三小劫經抄又出雜心第十四卷)。
三大災第二
天地始終謂之一劫。劫盡壞時火災將起。一切民人皆背正向邪競行十惡。天久不雨所種不生。諸水泉源。乃至四大駛河皆悉枯竭。久久之後風入海底。取日上大城郭。于須彌山邊置本道中(雜心曰劫滅之時有七日輪住由乾陀山從彼而出又說分一日為七日也又說從阿鼻地獄出衆生業力致也)一日出時。百草樹木一時彫落。二日出時。四大海水從百由旬。乃至七百由旬內。水自然枯涸。三日出時。四大海水千由旬。乃至七千由旬內。水展轉消竭。四日出時。四大海水深千由旬。五日出時。四大海水縱餘七百由旬。乃至竭盡。六日出時。此地厚六萬八千由旬皆悉煙出。從須彌山。乃至三千大千剎土。及八地獄。靡不燒滅煙燼無餘。人民命終皆依須彌山。五種諸天。三十三天。炎天乃至他化自在天。皆悉命終宮殿皆空。一切無常不得久住。七日出時。大地須彌山漸漸崩壞。百由旬永無遺余。金銀銅鐵之類皆悉流鑠。消就枯竭山皆洞然。諸寶爆裂崩[山/陀]砰磕煙炎振動至於梵天。一切惡道及阿修倫皆悉蕩盡。罪終福至皆集第十五天上。十四以下盡成炎墨。新生天子未曾見此普懷恐懼。舊生天子各來慰勞。勿生恐怖終不至此。人民命終生光音天以念為食。
【現代漢語翻譯】 現代漢語譯本 （二卷又出三小劫經抄又出雜心第十四卷）。
三大災第二
天地從開始到終結稱為一劫。劫數將盡，毀滅之時火災將要發生。所有百姓都背離正道而趨向邪惡，爭相做出各種十惡不赦之事。上天很久不下雨，所播種的作物都無法生長。各種水源，乃至四大河流都全部乾涸。過了很久之後，風進入海底，將太陽升起的地方的大城郭，放置在須彌山邊原來的道路中（《雜心論》中說，劫滅之時有七個太陽出現，從由乾陀山升起，也有說法是將一日分為七日，也有說是從阿鼻地獄出現，是眾生業力所致）。一個太陽出現時，所有草木一時之間都凋零衰落。兩個太陽出現時，四大海水從一百由旬（Yojana，古印度長度單位）到七百由旬範圍內，水自然枯竭。三個太陽出現時，四大海水從一千由旬到七千由旬範圍內，水逐漸消退乾涸。四個太陽出現時，四大海水深度為一千由旬。五個太陽出現時，四大海水僅餘七百由旬，最終全部乾涸。六個太陽出現時，此地厚六萬八千由旬都冒出濃煙，從須彌山到三千大千世界，以及八大地獄，沒有不被燒燬的，化為灰燼，不留殘餘。人民死後都聚集在須彌山。五種諸天，三十三天，炎天乃至他化自在天，都全部死亡，宮殿空無一人。一切都是無常的，無法長久存在。七個太陽出現時，大地和須彌山漸漸崩塌毀壞，一百由旬內永無遺留。金銀銅鐵之類的金屬全部熔化流淌，最終枯竭，山體全部洞穿燃燒。各種寶物爆裂崩塌，砰砰作響，煙霧火焰震動，直至梵天。一切惡道以及阿修羅（Asura，古印度神話中的一種神）全部蕩盡。罪業終結，福報到來，都聚集在第十五天上。第十四天以下全部化為火焰墨跡。新生的天子從未見過這種景象，普遍感到恐懼。舊生的天子各自前來安慰他們，不要感到恐懼，毀滅不會到達這裡。人民死後，轉生到光音天，以禪悅為食。
【English Translation】 English version (Volume 2 also contains excerpts from the Samyukta Abhidharmahṛdayaśāstra and the fourteenth chapter of the 雜心).
The Second of the Three Great Disasters
The beginning and end of heaven and earth is called a 劫 (kalpa, aeon). When the 劫 (kalpa, aeon) is about to end and destruction is imminent, a fire disaster will arise. All people will turn their backs on righteousness and turn to evil, competing to commit the ten evils. The heavens will not rain for a long time, and what is sown will not grow. All water sources, even the four great swift rivers, will all dry up. After a long time, wind will enter the bottom of the sea, taking the great city where the sun rises and placing it in its original path beside Mount Sumeru (According to the 雜心, at the time of the 劫 (kalpa, aeon)'s destruction, seven suns will appear, rising from Mount Yugandhara. It is also said that one day is divided into seven days, and it is also said that they emerge from the Avīci Hell, caused by the karma of sentient beings). When one sun appears, all grasses and trees will wither and fall at once. When two suns appear, the four great seas will naturally dry up within a range of one hundred 由旬 (Yojana, ancient Indian unit of distance) to seven hundred 由旬 (Yojana, ancient Indian unit of distance). When three suns appear, the four great seas will gradually diminish and dry up within a range of one thousand 由旬 (Yojana, ancient Indian unit of distance) to seven thousand 由旬 (Yojana, ancient Indian unit of distance). When four suns appear, the four great seas will be one thousand 由旬 (Yojana, ancient Indian unit of distance) deep. When five suns appear, the four great seas will only remain seven hundred 由旬 (Yojana, ancient Indian unit of distance), and eventually all dry up. When six suns appear, smoke will rise from the earth, which is sixty-eight thousand 由旬 (Yojana, ancient Indian unit of distance) thick, from Mount Sumeru to the three thousand great thousand worlds, and the eight hells, none will be spared from being burned and reduced to ashes, leaving no remnants. People will die and gather on Mount Sumeru. The five kinds of heavens, the Thirty-three Heavens, the Flame Heaven, and even the Paranirmitavasavartin Heaven, will all die, and their palaces will be empty. Everything is impermanent and cannot last long. When seven suns appear, the earth and Mount Sumeru will gradually collapse and be destroyed, with nothing remaining within one hundred 由旬 (Yojana, ancient Indian unit of distance). Metals such as gold, silver, copper, and iron will all melt and flow, eventually drying up, and the mountains will all be pierced and burned. Various treasures will explode and collapse, making loud noises, and the smoke and flames will shake up to the Brahma Heaven. All evil paths and 阿修羅 (Asura, a type of deity in ancient Indian mythology) will be completely wiped out. When sins end and blessings arrive, they will all gather on the fifteenth heaven. Everything below the fourteenth heaven will be turned into flames and ink. The newly born gods have never seen this scene and are generally terrified. The older gods come to comfort them, telling them not to be afraid, as destruction will not reach here. People will die and be reborn in the Abhasvara Heaven, nourished by meditation.
光明自照神足飛行。或生他土若生地獄。地獄罪畢亦生天上。若罪未畢亦生天上。若罪未畢復移他方無日月星宿亦無晝夜。唯有大冥謂之火劫火災。因緣果報致此壞敗。劫欲成時火乃自滅。更起大云漸降大雨渧如車軸。是時此三千大千剎土。水遍其中乃至梵天(雜心曰水災所壞至第二禪水從第三禪降雨熱灰水又說水輪出也)謂為水劫水災。復有四風持水不散。一名住。二曰助。三曰不動。四曰堅。經數千億萬歲。水上泡沫化作千第十四天宮皆悉眾寶。水漸減隨嵐吹鼓。次第轉作天下諸天及日月宮殿。次作千須彌山。次第乃至千四天下地。山河城池水上清潔。初作天宮眾寶所成。光明最勝轉減轉濁。諸天宮殿七寶光明漸下漸劣。地欲露時水沙流急。隨下爭赴遂成川河流入于海海深八萬四千由旬。其廣無邊(樓炭經云深八百四十萬由旬)須彌山在於海中。出海又八萬四千由旬。水味咸苦。劫初成時自然云起至光音天。周遍降雨洗濯天宮。滌盪萬物諸不凈汁。下流入海令為咸苦。又有大仙人。咒使咸苦令人不飲。又有雜類眾生居之。便利其中故成咸苦。謂為風劫風災(雜心云風災所壞至第三禪百億四天下一時俱壞)此三及地為四災四劫。除地餘三說為大劫。過地種劫者。劫壞所及。唯未曾至第四禪。為凈居天故。無上地可生
【現代漢語翻譯】 現代漢語譯本 光明自照，以神足通飛行。或者生於其他國土，或者生於地獄。地獄的罪業結束后，也會生到天上。如果罪業沒有結束，也會生到天上。如果罪業沒有結束，又轉移到其他沒有日月星辰，也沒有晝夜的地方，只有一片黑暗，這被稱為火劫或火災。這是因為因緣果報導致了這種壞滅。當劫將要結束時，火自然熄滅，然後升起大片雲彩，逐漸降下大雨，雨滴像車軸一樣粗大。這時，這三千大千世界，都被水淹沒，甚至到達梵天（《雜心論》說水災所破壞的地方到達第二禪天，水從第三禪天降下雨和熱灰，又說水輪出現）。這被稱為水劫或水災。又有**持水不散的力量：第一種叫做『住』，第二種叫做『助』，第三種叫做『不動』，第四種叫做『堅』。經過數千億萬年，水上的泡沫變化成千第十四天宮，都由各種珍寶構成。水逐漸減少，隨著風的吹動。依次變化成天下諸天以及日月宮殿。接著形成千個須彌山。依次乃至千個四天下的大地。山河城池在水上顯得清潔。最初形成的天宮由各種珍寶構成，光明最為殊勝，然後逐漸減弱變得渾濁。諸天宮殿的七寶光明逐漸下降變得低劣。當陸地將要露出時，水沙流動湍急，隨著地勢爭相流下，於是形成川河流入大海，大海深八萬四千由旬，其廣闊無邊（《樓炭經》說深八百四十萬由旬）。須彌山位於海中，超出海面又有八萬四千由旬。水的味道是咸苦的。劫初形成時，自然有云升起到達光音天，周遍降雨洗濯天宮，洗滌萬物各種不乾淨的汁液，下流入海使海水變得咸苦。又有大仙人，用咒語使海水咸苦令人無法飲用。又有各種雜類眾生居住在其中，在其中大小便，所以海水變得咸苦。這被稱為風劫或風災（《雜心論》說風災所破壞的地方到達第三禪天，百億四天下同時俱壞）。這火、水、風三種以及地合稱為四災四劫。除去地，其餘三種被稱為大劫。超過地種劫所能到達的地方，劫壞所能到達的地方，只有未曾到達第四禪天，因為那是凈居天，是無上地可以投生的地方。
【English Translation】 English version He flies with supernatural power, shining with his own light. He may be born in other lands or in hell. When the sins of hell are exhausted, he is also born in heaven. If the sins are not exhausted, he is also born in heaven. If the sins are not exhausted, he is transferred to other places without sun, moon, stars, day, or night, only great darkness, which is called the fire kalpa or fire disaster. This is because of the causes and conditions of karma that lead to this destruction. When the kalpa is about to end, the fire naturally goes out, and then great clouds rise, gradually bringing down heavy rain, with drops as thick as chariot axles. At this time, this three-thousand-great-thousand world is flooded with water, even reaching the Brahma heavens (the Abhidharma-samuccaya says that the destruction by water reaches the second dhyana heaven, and water from the third dhyana heaven rains down hot ashes; it also says that the water wheel appears). This is called the water kalpa or water disaster. There are also powers that hold the water from dispersing: the first is called 'holding', the second is called 'assisting', the third is called 'unmoving', and the fourth is called 'firm'. After many billions of years, the foam on the water transforms into the thousand fourteenth heavenly palaces, all made of various treasures. The water gradually decreases, following the blowing of the wind. It successively transforms into the heavens and the palaces of the sun and moon. Then it forms a thousand Mount Sumerus (Sumeru mountain). Successively, it forms a thousand four-continent worlds. The mountains, rivers, cities, and ponds appear clean on the water. The first heavenly palaces are made of various treasures, with the most excellent light, which then gradually diminishes and becomes turbid. The seven-jeweled light of the heavenly palaces gradually descends and becomes inferior. When the land is about to appear, the water and sand flow rapidly, rushing down with the terrain, thus forming rivers that flow into the sea. The sea is eighty-four thousand yojanas deep and boundless in its breadth (the Loutan Sutra says it is eight million four hundred thousand yojanas deep). Mount Sumeru is in the sea, rising eighty-four thousand yojanas above the sea. The taste of the water is salty and bitter. At the beginning of the kalpa, clouds naturally rise to the Abhasvara Heaven, raining down everywhere, washing the heavenly palaces, cleansing all impure liquids, which flow down into the sea, making it salty and bitter. There are also great immortals who use mantras to make the sea salty and bitter, so that people cannot drink it. There are also various kinds of beings living in it, urinating and defecating in it, so the sea becomes salty and bitter. This is called the wind kalpa or wind disaster (the Abhidharma-samuccaya says that the destruction by wind reaches the third dhyana heaven, and a hundred billion four-continent worlds are destroyed at the same time). These three—fire, water, and wind—together with earth are called the four disasters and four kalpas. Except for earth, the other three are called the great kalpas. Beyond the reach of the earth-seed kalpa, the destruction of the kalpa only never reaches the fourth dhyana heaven, because that is the Pure Abode Heaven, the supreme place where one can be born.
。即于彼處涅槃亦不下生。非數減故變成天地。天地更始蕩蕩空虛。了無所有亦無日月。地涌甘泉味如蘇蜜。時光音諸天。或有福盡來生。或樂觀新地性多輕躁以指嘗之。如是再三轉得其味。食之不已漸生粗肌。失天妙色神足光明冥然大闇。后大黑風吹彼海水飄出日月。置須彌邊安日道中。繞須彌山照四天下。時諸人輩見出則歡見入則懼。自茲以後晝夜晦朔。春秋歲數。忽然復始。食之多者轉生丑顏。餐之少者尚遺妙色。美惡好醜漸漸而生。憍慢嫉妒次第而起。忿結諍競相續不絕。甘泉自涸地上生肥。其味香美有若甘露。時諸眾生復共食之。食之多者頓失威光體重生骨。食之少者身輕無累尚能飛行。重者見之皆大號哭。稱我窮厄住此世間。是非諍訟倍劇前法。資食地肥相看顏色。欲心多者變成女人。共相愛著遂行淫慾。如是流佈。餘光音天見諸天子皆悉墮落。共來訶罵曰。汝等何為行不凈行。地肥轉入土中自生粳米。鮮凈無皮既香且美。食者肥白朝采暮生。人漸懈怠並取多日。極情恣欲無有時節。女懷胎孕復生眾生。餘人見之即加驅擯。遣出人外三月聽還。知生慚愧共作方宜。取諸草木起立宮舍。覆藏形體使人不見。習玩淫慾如是轉增。多取糧粒以為資儲。如是相學粳米荒穢。轉生糠䊯刈已不生。眾生見此心大憂惱。
【現代漢語翻譯】 現代漢語譯本 他們就在那裡涅槃，不再下生。不是因為數量減少而變成天地。天地重新開始，空曠虛無，什麼都沒有，也沒有日月。地上涌出甘泉，味道像酥蜜。光音天的諸天，有的因為福報享盡而來這裡投生，有的好奇新生的土地，因為天性輕浮急躁，用手指去嘗甘泉。這樣反覆幾次，嚐到了味道，就不斷地食用，漸漸地生出粗糙的肌肉，失去天人的美妙顏色，神通和光明也消失了，陷入一片黑暗。後來，巨大的黑風吹動海水，把日月吹了出來，放置在須彌山（Mount Sumeru，佛教宇宙觀中的聖山）旁邊，安置在太陽執行的軌道上，環繞須彌山照耀四大部洲（the four continents）。當時的人們看到太陽出來就歡喜，看到太陽落下就恐懼。從此以後，晝夜、晦朔、春秋、歲數，忽然重新開始。吃甘泉多的人，轉產生醜陋的容貌；吃得少的人，還保留著美好的顏色。美和丑漸漸產生，驕傲和嫉妒依次而起，憤怒、糾紛、爭鬥相續不斷。甘泉漸漸乾涸，地上生出肥沃的土壤，味道香美，像甘露一樣。當時的眾生又一起食用這些土壤。吃得多的，立刻失去威光，身體沉重，生出骨骼；吃得少的，身體輕盈沒有負擔，還能飛行。身體沉重的人看到這種情況，都大聲哭號，說『我真窮困，要住在這個世間。』是非爭訟比以前更加劇烈，依靠地上的肥土為食物，互相看著對方的臉色。貪心多的人變成女人，互相愛戀，於是就有了淫慾的行為，這樣流傳開來。其餘的光音天人看到這些天子都墮落了，一起來呵斥他們說：『你們為什麼要做不凈的行為？』地上的肥土轉變成泥土，自然生長出粳米，潔白乾凈沒有皮，又香又美。人們吃了以後身體肥胖白皙，早上採摘晚上又長出來。人們漸漸懈怠，一次取很多天的量，極盡情慾，沒有節制。女人懷孕生子，其餘的人看到這種情況，就加以驅逐，把他們趕到人外，三個月后才允許回來。他們知道羞愧，共同想辦法，取來草木，建造房屋，遮蓋身體，不讓人看見。習於淫慾，這樣越來越嚴重，大量地獲取糧食作為儲備。這樣互相效仿，粳米變得荒蕪，轉而生長出糠秕，收割后不再生長。眾生看到這種情況，心中非常憂惱。
【English Translation】 English version They attain Nirvana right there and are no longer reborn. It is not because the number decreases that the heavens and earth are formed. The heavens and earth begin anew, vast and empty, with nothing at all, not even the sun and moon. A sweet spring wells up from the ground, tasting like ghee and honey. Devas (gods) from the Abhasvara heavens (Heaven of Radiant Sound), some due to the exhaustion of their blessings, come to be reborn here, while others, curious about the newly formed earth and being of a light and restless nature, taste the sweet spring with their fingers. Repeating this several times, they discover its flavor and continue to consume it, gradually developing coarse flesh, losing their celestial beauty, and their supernatural powers and radiance fade, plunging them into darkness. Later, a great black wind blows the seawater, bringing forth the sun and moon, placing them beside Mount Sumeru (the central world-mountain in Buddhist cosmology) and setting them in the path of the sun, illuminating the four continents (Jambudvipa, Purvavideha, Aparagodaniya, Uttarakuru) as it circles Mount Sumeru. At that time, the people rejoice when they see the sun rise and fear when they see it set. From then on, day and night, new moon and full moon, spring and autumn, and the years begin anew. Those who eat more of the sweet spring are reborn with ugly faces; those who eat less still retain their beautiful colors. Beauty and ugliness gradually arise, and arrogance and jealousy follow in succession. Anger, disputes, and contention continue without end. The sweet spring gradually dries up, and fertile soil arises from the ground, tasting fragrant and delicious, like ambrosia. The beings then eat this soil together. Those who eat more immediately lose their radiance, their bodies become heavy, and bones grow; those who eat less remain light and unburdened, still able to fly. Those with heavy bodies, seeing this, cry out loudly, saying, 'I am truly impoverished, forced to live in this world.' Disputes and lawsuits become even more intense than before, relying on the fertile soil for food, they watch each other's faces. Those with much greed transform into women, and they become attached to each other, engaging in sexual activity, and this spreads. The remaining devas from the Abhasvara heavens, seeing that these devas have all fallen, come together to scold them, saying, 'Why are you engaging in impure conduct?' The fertile soil transforms into earth, and naturally grows rice, clean and without husk, fragrant and delicious. People who eat it become fat and white, harvesting it in the morning and it grows back in the evening. People gradually become lazy, taking many days' worth at once, indulging in desires without restraint. Women become pregnant and give birth to beings. The others, seeing this, drive them away, banishing them outside the community, allowing them to return after three months. Knowing shame, they devise a plan together, taking grass and wood, building houses, covering their bodies, and hiding from sight. They become accustomed to sexual desire, and this increases more and more, taking large quantities of grain as provisions. Imitating each other in this way, the rice becomes barren, turning into husks, and after being harvested, it no longer grows. The beings, seeing this, are greatly distressed.
世有大災粳米復不如本。各自念言。我本生時以念為食。神足飛行光明自照。住此懈怠乃至如今。復相謂言。今共分地別立標記。封疆邊畔於是為始。自藏己分竊他禾米。米主見之曰。今恕汝罪后莫復為。如是轉多倍加呵責。呵責不已以手加之。以告眾人云。此人為盜。盜者又言。此人打我。眾人見此憂愁不樂。皆共集會議曰。眾生轉惡此是生老病死之原。煩惱苦報墮三惡道。由有田地致此諍訟。今者寧可共立聰明高才一人為主。以法理之可護者護。可責者責。應遣者遣。當共集米以相供給。選擇賢明形體端正有威德者。而語之言。汝為我等作平等主。善言慰勞眾皆歡喜。即共稱言。善哉大王。即以正法治民。名為剎利。皆是舊法。後人侵他物者即取懲罰。及重犯之便造督遮。鞭杖猶不能止又作牢獄刀杖等物。考楚殺戮令懷畏懼。時有一人念家多患猶如毒刺。棄捨妻兒獨處山林。起立草菴靜攝其志。修習梵行名婆羅門。后婆羅門有不樂閑靜坐禪思惟者。便入人間誦習為業。又自稱言。我是不禪人。於是世人號之為不禪婆羅門。時眾生中有人。好營居業多積財寶名為居士。又有多好機巧。名首陀羅。又有自厭世法剃除鬚髮法服修道。名曰沙門。時人心懷殺盜。又失粳米。立五種子。一者根子。二者葉子。三者華子。四者
【現代漢語翻譯】 現代漢語譯本 世間發生了大災難，粳米產量不如從前。人們各自回憶說：『我最初出生時以禪悅為食，憑藉神通飛行，自身光明照耀。安住於此卻懈怠放縱，直到如今。』又互相說道：『現在我們共同劃分土地，分別設立標記，以封地疆界作為爭端的開始。』他們私自藏匿自己的那份，偷竊他人的稻米。稻米的主人看見了，說：『這次我寬恕你們的罪過，以後不要再這樣做了。』像這樣，偷盜行為越來越多，加倍地受到呵斥責罵。責罵不止，就用手毆打。並告訴眾人說：『這些人是盜賊。』盜賊也說：『這個人打我。』眾人見此情景，憂愁不樂，共同商議說：『眾生變得越來越壞，這是產生生老病死的根源，煩惱痛苦的果報會使人墮入三惡道。由於有了田地，才導致這些爭訟。現在不如我們共同推舉一位聰明高才的人作為首領，用法律來治理。可以保護的就保護，應該責罰的就責罰，應該遣送的就遣送。我們應當共同積聚稻米來互相供給。』於是選擇一位賢明、形體端正、具有威德的人，對他說：『您為我們做平等的主人。』用善言慰勞，眾人都很歡喜，共同稱頌說：『太好了，大王！』於是用正法治理百姓，被稱為剎利（Kshatriya，統治階級），都是沿用舊的法律。後來有人侵佔他人的財物，就對其進行懲罰。對於屢次重犯的人，就建造督遮（一種刑具），用鞭打棍杖仍然不能制止，又建造牢獄、刀杖等物，拷打殺戮，使人懷有畏懼之心。 當時，有一個人因為覺得家庭的煩惱太多，就像毒刺一樣，於是拋棄妻子兒女，獨自到山林中居住，建造草菴，靜心攝持自己的心志，修習梵行，被稱為婆羅門（Brahmana，祭司階級）。後來，有些婆羅門不喜歡閑居禪定和思惟，便進入人間，以誦習為職業，又自稱說：『我不是禪定之人。』於是世人稱他們為不禪婆羅門。 當時，眾生中有人喜歡經營產業，積聚很多財寶，被稱為居士（Grihapati，商人或地主）。又有很多擅長技巧的人，名叫首陀羅（Shudra，勞動階級）。還有一些人厭惡世俗的法律，剃除鬚髮，身穿法服，修習道法，名叫沙門（Shramana，出家修行者）。當時，人們心中懷有殺盜之心，又失去了粳米，於是開始種植五種種子：一是根生植物的種子，二是葉生植物的種子，三是花產生植物的種子，四是...
【English Translation】 English version There arose a great calamity in the world, and the yield of gengmi (Japonica rice) was not as good as before. People recalled, each to themselves, 'When I was first born, I subsisted on mindfulness as food, flew with divine powers, and my own light illuminated me. I have dwelt here in idleness until now.' They then said to each other, 'Now let us divide the land together and set up separate markers, with the boundaries of the enclosed land as the beginning of disputes.' They secretly hid their own portions and stole the rice of others. The owner of the rice saw this and said, 'This time I forgive your sins, but do not do it again.' In this way, the stealing increased, and they were scolded and rebuked all the more. When the rebuking did not stop, they struck with their hands. And they told the crowd, 'These people are thieves.' The thieves also said, 'This person hit me.' Seeing this situation, the crowd was worried and unhappy, and they discussed together, 'Sentient beings are becoming increasingly evil; this is the origin of birth, old age, sickness, and death. The karmic retribution of afflictions and suffering will cause one to fall into the three evil realms. Because of having land, these disputes arise. Now, it would be better if we jointly elected a wise and talented person as our leader, to govern with the law. Those who can be protected should be protected, those who should be punished should be punished, and those who should be sent away should be sent away. We should jointly gather rice to supply each other.' So they chose a virtuous, upright, and dignified person and said to him, 'You be our equal master.' With kind words of comfort, everyone was happy, and they praised together, 'Excellent, Great King!' Thus, he governed the people with the righteous law and was called Kshatriya (ruler caste), all following the old laws. Later, if someone encroached on the property of others, they would be punished. For those who repeatedly committed serious offenses, they built duzhe (a type of torture device), and even whipping and beating with sticks could not stop them, so they built prisons, knives, and other things, torturing and killing them, causing them to be filled with fear. At that time, there was a person who felt that the troubles of family were too many, like poisonous thorns, so he abandoned his wife and children and lived alone in the mountains and forests, building a grass hut, quietly restraining his mind, and practicing brahmacharya (pure conduct), and was called Brahmana (priest caste). Later, some Brahmanas did not like to live in seclusion, meditate, and contemplate, so they entered the human world and made reciting scriptures their profession, and they claimed, 'I am not a person of meditation.' So the world called them non-meditative Brahmanas. At that time, among sentient beings, there were those who liked to manage businesses and accumulate much wealth, and they were called Grihapati (householder, merchant or landowner). There were also many who were skilled in crafts, and they were called Shudra (laborer caste). There were also some who were weary of worldly laws, shaved their heads and beards, wore monastic robes, and practiced the Dharma, and they were called Shramana (wandering ascetics). At that time, people harbored thoughts of killing and stealing, and they lost the gengmi (Japonica rice), so they began to plant five kinds of seeds: first, the seeds of root-growing plants; second, the seeds of leaf-growing plants; third, the seeds of flower-growing plants; fourth...
果子。五者莖生及餘種子。是謂五種之子。皆是風吹他方剎土種子來濟此國眾生。如此之瑞。有生老病死。有五盛陰。不盡苦際。水劫末時光音諸天入水澡浴。四大精氣入其身內。體生觸樂精流水中。八風吹蕩墮淤泥中。自然成卵經八千歲。其卵乃開生一女人。其形青黑猶如淤泥。有九百九十九頭。有千眼九百九十九口。一口四牙牙上出火狀如礔礰。二十四手手中皆捉一切武器。其身高大如須彌山。入大海中拍水自樂。有旋嵐風吹大海水。水精入體即便懷任。經八千歲然後生男。身體高大四倍勝母。兒有九頭頭有千眼口中出火。有九百九十九手有八腳。于海水中自號。我是毗摩質多羅阿修羅王。唯啖淤泥及藕。地劫初成變易如是(出增一阿含經第三十二卷又出長阿含經第六卷又小品劫抄又出觀佛三昧第二卷)劫燒盡時一切皆空。眾生福德因緣力故。十方風至風風相次能持大水。上有一千頭人二千手足。名為違紐是人臍中生千葉金色蓮華。其光大明如萬日照。花中有人結跏趺坐。此人復有無量光明。名為梵天王。正生八子。八子生天地人民。是梵天王。淫瞋已盡坐蓮花上。諸佛隨俗現寶蓮花上。結跏趺坐說六波羅蜜。聞此法者。必至阿耨多羅三藐三菩提(出諸雜譬喻第六卷)。
劫之修短第三
佛言。設方
【現代漢語翻譯】 現代漢語譯本 果實。五者是莖上生長的以及其他的種子。這被稱為五種種子。全都是風吹來其他世界的種子，爲了救濟這個國家的眾生。像這樣的祥瑞，仍然有生老病死，有五盛陰（五蘊熾盛），不能完全脫離苦難的邊際。在水劫末尾的時候，光音諸天（指色界第二禪天的天人）來到水中洗浴。四大精氣進入他們的身體內，身體產生觸樂，精液流在水中。被八風吹蕩，掉落在淤泥中，自然形成卵，經過八千歲。這個卵裂開，生出一個女人，她的形狀青黑，就像淤泥一樣。有九百九十九個頭，有一千隻眼睛，九百九十九張嘴，一張嘴裡有四顆牙齒，牙齒上冒出火焰，形狀像瓦片。有二十四隻手，每隻手中都拿著各種武器。她的身高像須彌山一樣高大，進入大海中拍打水面自娛自樂。有旋嵐風吹動大海的水，水精進入她的身體，隨即懷孕。經過八千歲然後生下一個男孩，身體高大是母親的四倍。這個男孩有九個頭，每個頭有一千隻眼睛，口中噴出火焰。有九百九十九隻手，有八隻腳。在海水中自稱：『我是毗摩質多羅阿修羅王（Vimacitraraja Asura，阿修羅王名）。只吃淤泥和藕。』地劫剛開始形成的時候，變化就是這樣。（出自《增一阿含經》第三十二卷，又出自《長阿含經》第六卷，又《小品劫抄》，又出自《觀佛三昧經》第二卷）劫火燒盡的時候，一切都空無所有。因為眾生福德因緣的力量，十方吹來大風，風與風相連線，能夠托住巨大的水。水上面有一個一千個頭的人，兩千隻手腳，名叫違紐（Vishnu，印度教保護神）。這個人的肚臍中生出一千葉金色的蓮花，它的光芒非常明亮，像一萬個太陽照耀。花中有一個人結跏趺坐，這個人又有無量的光明，名叫梵天王（Brahma，印度教的創造之神）。梵天王生了八個兒子，八個兒子生了天地人民。這位梵天王，淫慾和嗔恨已經斷盡，坐在蓮花上。諸佛隨著世俗的習慣，顯現在寶蓮花上，結跏趺坐，宣說六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）。聽到這個法的人，必定證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。（出自《諸雜譬喻經》第六卷）。
劫的長短 第三
佛說：假設一個方向
【English Translation】 English version Fruits. The fifth are those that grow on stems and other seeds. These are called the five kinds of seeds. All of them are seeds blown from other Buddha lands to aid the sentient beings of this country. Such auspicious signs still have birth, old age, sickness, and death, and the five flourishing aggregates (Panca Skandha, the five aggregates of clinging), and cannot completely escape the boundary of suffering. At the end of the water kalpa, the Abhasvara Devas (gods of the second Dhyana heaven in the Form Realm) come to bathe in the water. The essence of the four elements enters their bodies, and their bodies produce tactile pleasure, and semen flows into the water. Blown by the eight winds, they fall into the mud, and naturally form eggs, which take eight thousand years. The eggs then hatch and give birth to a woman, whose form is blue-black, like mud. She has nine hundred and ninety-nine heads, a thousand eyes, and nine hundred and ninety-nine mouths, with four teeth in each mouth, and flames coming out of the teeth, shaped like tiles. She has twenty-four hands, each holding all kinds of weapons. Her height is as great as Mount Sumeru, and she enters the great sea, clapping the water for her own enjoyment. There are whirlwind winds blowing the water of the great sea, and the essence of the water enters her body, and she becomes pregnant. After eight thousand years, she gives birth to a boy, whose body is four times taller than his mother. The boy has nine heads, each with a thousand eyes, and flames coming out of his mouth. He has nine hundred and ninety-nine hands and eight feet. In the sea, he proclaims himself: 'I am Vimacitraraja Asura (Vimacitraraja Asura, name of an Asura king), the Asura King. I only eat mud and lotus roots.' When the earth kalpa first forms, the changes are like this. (From the Ekottara Agama Sutra, volume 32; also from the Dirgha Agama Sutra, volume 6; also the Small Section on Kalpas; also from the Sutra on the Samadhi of Observing the Buddha, volume 2) When the fire kalpa burns out, everything is empty. Because of the power of the merit and conditions of sentient beings, winds from the ten directions blow, and the winds connect with each other, able to hold up the great water. Above the water is a person with a thousand heads and two thousand hands and feet, named Vishnu (Vishnu, a Hindu god of preservation). From this person's navel grows a thousand-petaled golden lotus flower, whose light is very bright, like ten thousand suns shining. In the flower, there is a person sitting in the lotus position. This person also has immeasurable light, and is named Brahma (Brahma, the Hindu god of creation). Brahma gives birth to eight sons, and the eight sons give birth to heaven, earth, and people. This Brahma, whose lust and anger have been exhausted, sits on a lotus flower. The Buddhas, following worldly customs, appear on precious lotus flowers, sitting in the lotus position, and expound the Six Paramitas (Six Paramitas, giving, morality, patience, diligence, meditation, wisdom). Those who hear this Dharma will surely attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). (From the Miscellaneous Parables Sutra, volume 6).
The Length of Kalpas, Third
The Buddha said: Suppose in one direction
百由旬城滿中芥子。有長壽人百歲。取一芥子都盡。劫猶不盡。又如方百由旬石。持迦尸輕軟疊衣。百年一拂此石脫盡劫猶不盡。謂之大劫也。又言。方一由旬高下亦然。鐵城滿中芥子。百年取一盡為一劫。又方一由旬石山。士夫以迦屍衣百年一拂。拂之不已石山鎖盡。劫猶未竟。六十念中之一念。謂極小劫也(出大智論第三十六卷又出增一阿含第三十一卷又出第二十八卷又出雜阿含第三十四卷)。
日四
日城郭。方正二千四十里。其高亦然。光射人眼見之若圓。宮城純金七寶瑩麗無諸瑕。為五風所持。一持。二養。三受。四轉。五調。日王座方二十里。身出光明照耀宮殿。宮殿之光照于城郭。城郭之光下臨下土。無數天神前後導從。音樂自娛無有休息。林觀浴池如忉利天。天壽五百歲。子孫相襲以竟一劫。日城繞須彌山。東方日出。南方望。西方夜半。北方日入。如是右旋更為晝夜。復有長短。日行稍南南方漸長。經六十里。一百八十日北方稍短。復行稍北北方稍長。一百八十日南方稍短(出長阿含經第二十二卷又出樓炭經)。
月五
月城郭。廣長一千九百六十里。其高亦然。儼然方正遠見故圓。二分天銀一分琉璃。內外清徹光明遠照。為五風所持。月王坐方二十里七寶宮殿。無量天
【現代漢語翻譯】 現代漢語譯本： 如果有一個邊長為一百由旬（Yojana，古印度長度單位）的立方體城池，裡面裝滿了芥菜籽。有一個長壽的人，活到一百歲，然後取出一粒芥菜籽，直到全部取完，經歷的時間還不到一個劫（Kalpa，時間單位）。又比如，有一塊邊長為一百由旬的石頭，用迦尸（Kashi，古印度地名）產的輕柔絲綢，每一百年拂拭一次，直到把石頭完全磨損，經歷的時間還不到一個劫。這被稱為大劫。
還有一種說法，如果有一個邊長為一由旬的立方體，高度也一樣，裡面裝滿了芥菜籽。每過一百年取出一粒，直到全部取完，這段時間為一個劫。又或者，有一座邊長為一由旬的石山，一個壯士用迦尸的絲綢每百年拂拭一次，不停地拂拭，直到石山完全磨損，經歷的時間還不到一個劫。六十個念頭中的一念，被稱為極小劫（出自《大智度論》第三十六卷，《增一阿含經》第三十一卷、第二十八卷，《雜阿含經》第三十四卷）。
日（太陽）四
太陽的城郭，是方方正正的，邊長二千四十里。高度也一樣。太陽的光芒射入人的眼睛，看起來像是圓的。宮城全部用黃金和七寶裝飾，晶瑩剔透，沒有任何瑕疵，由五種風支撐：一持風，二養風，三受風，四轉風，五調風。太陽王的座位，邊長二十里。太陽王身體發出光明，照耀宮殿。宮殿的光芒照耀城郭。城郭的光芒照耀下方的土地。無數天神在前後引導侍從，用音樂自娛自樂，沒有休息的時候。林園和浴池如同忉利天（Trayastrimsa，欲界六天之一）。天人的壽命是五百歲。子孫世代相傳，直到一個劫結束。太陽城圍繞須彌山（Mount Sumeru，佛教宇宙觀中的聖山）。在東方太陽升起，在南方可以望見，在西方是半夜，在北方太陽落下。這樣右旋執行，就有了晝夜。而且晝夜有長短的變化。太陽執行稍微偏南，南方白天就逐漸變長，經過一百八十天，北方白天就逐漸變短。太陽執行稍微偏北，北方白天就逐漸變長，經過一百八十天，南方白天就逐漸變短（出自《長阿含經》第二十二卷，《樓炭經》）。
月（月亮）五
月亮的城郭，廣度和長度都是一千九百六十里，高度也一樣。形狀方方正正，因為距離遙遠，所以看起來是圓的。城郭二分是天銀，一分是琉璃。內外清澈透明，光明照耀遠方，由五種風支撐。月亮王的座位邊長二十里，宮殿用七寶裝飾。有無量的天人。
【English Translation】 English version: If a city with sides of one hundred Yojana (ancient Indian unit of distance) is filled with mustard seeds, and a long-lived person takes one seed every hundred years until all the seeds are gone, the Kalpa (unit of time) will not yet be exhausted. Or, if there is a stone with sides of one hundred Yojana, and it is brushed once every hundred years with a soft Kashi (ancient Indian place name) cloth until the stone is completely worn away, the Kalpa will not yet be exhausted. This is called a Great Kalpa.
Another saying is that if there is a cube with sides of one Yojana, and the height is the same, filled with mustard seeds, and one seed is taken every hundred years until all are gone, that is one Kalpa. Or, if there is a stone mountain with sides of one Yojana, and a strong man brushes it once every hundred years with a Kashi cloth, brushing continuously until the stone mountain is completely worn away, the Kalpa will not yet be finished. One thought out of sixty thoughts is called an extremely small Kalpa (from the Mahaprajnaparamita-sastra Volume 36, Ekottara Agama Sutra Volume 31, Volume 28, Samyukta Agama Sutra Volume 34).
Sun Four
The city of the sun is square and upright, with sides of two thousand and forty Li. Its height is also the same. The light of the sun shines into people's eyes, making it appear round. The palace city is made entirely of gold and seven treasures, sparkling and flawless, and is supported by five winds: the Sustaining Wind, the Nourishing Wind, the Receiving Wind, the Transforming Wind, and the Harmonizing Wind. The throne of the Sun King is twenty Li on each side. The Sun King emits light, illuminating the palace. The light of the palace illuminates the city. The light of the city shines down on the earth below. Countless gods guide and attend him, entertaining themselves with music without rest. The groves and bathing ponds are like those in Trayastrimsa Heaven (one of the six heavens of the desire realm). The lifespan of the gods is five hundred years. Descendants succeed each other until the end of a Kalpa. The city of the sun revolves around Mount Sumeru (the sacred mountain in Buddhist cosmology). The sun rises in the east, is visible in the south, is midnight in the west, and sets in the north. Thus, rotating to the right, there is day and night. Moreover, the days and nights vary in length. As the sun travels slightly south, the southern days gradually lengthen, and after one hundred and eighty days, the northern days gradually shorten. As the sun travels slightly north, the northern days gradually lengthen, and after one hundred and eighty days, the southern days gradually shorten (from the Dirgha Agama Sutra Volume 22, Loutan Sutra).
Moon Five
The city of the moon is one thousand nine hundred and sixty Li in breadth and length, and its height is the same. It is square and upright, but appears round from a distance. Two parts of the city are celestial silver, and one part is lapis lazuli. It is clear and transparent inside and out, and its light shines far away. It is supported by five winds. The throne of the Moon King is twenty Li on each side, and the palace is adorned with seven treasures. There are immeasurable gods.
神光明妓樂前後導從。園池等玩如忉利天。天壽五百歲。子孫相襲以竟一劫。月有虧滿。缺者一角行夜稍稍隱側故見缺減。又云。月城邊有天。其色正青衣服亦青。所在之面青光照城故缺減也。滿者月行稍轉向正。又青色天十五日轉入月城與王遇會。又須彌山南地有大樹。樹名閻浮提。高四千里枝蔭二千里影現月中(出長阿含經第二十二卷又出樓炭經)。
日月蝕
阿修倫天王名羅呼。其體高二萬八千里。以月十五日立海中央。海水裁至其臍。低頭𨶳須彌羅寶。忝山及四方上鎮。以指覆日月天下晦冥。或覆日以晝為夜。所謂日月蝕時危光明也(出樓炭經第五卷)。
星六
星宿城郭。天神之舍也。以水精為城七寶為宮。懸在空中大風持之猶如浮雲。隨日執行為眼所見。大者七百里。中者五百里小者百二十里。宮室園池如四天王天。壽命亦爾(出樓炭經第六卷又出長阿含)。
雷七
虛空雲中。有時地大與水相觸。有時與火風等大相觸。水火風大更互相觸。皆生虛空雲中雷聲(出長阿含經第二十卷)。
電八
電有四種。東方名身光。二南方名難毀。西方名流炎。北方名定明。何以虛空雲中有此電光。四方之電又共相觸。有此光起(出長阿含經第二十卷)。
【現代漢語翻譯】 現代漢語譯本 神光明妓樂前後導從。園池等玩如忉利天（Trayastrimsa，三十三天）。天人的壽命有五百歲。子孫世代相襲以至一劫（kalpa，梵文，極長的時間單位）終結。月亮有虧缺和圓滿的變化。虧缺的時候，是因為月亮的一個角在夜間執行，逐漸隱沒偏斜，所以看起來是虧缺的。還有一種說法，在月亮城的邊緣有天人，他們的顏色是純青色，衣服也是青色。他們所在的那一面，青色的光芒照在月亮城上，所以看起來是虧缺的。圓滿的時候，是因為月亮執行逐漸轉向正對。還有，青色的天人在每月十五日會進入月亮城，與月亮之王相遇會合。另外，在須彌山（Mount Sumeru，佛教宇宙觀中的聖山）南面的地方，有一棵大樹，樹的名字叫閻浮提（Jambudvipa，我們所居住的這個世界）。樹高四千里，樹枝的陰影覆蓋兩千里，這個陰影會顯現在月亮中（出自《長阿含經》第二十二卷和《樓炭經》）。 日月蝕 阿修倫（Asura，一種神道生物）天王名叫羅睺（Rahu，印度神話中的惡魔）。他的身體高二萬八千里。在每月十五日，他站在海的中央。海水只到他的肚臍。他低下頭遮蔽須彌山（Mount Sumeru）和周圍的羅寶山，以及四方的上鎮。用手指遮蓋日月，天下就變得晦暗不明。或者遮蓋太陽，使白天變成黑夜。這就是所謂的日月蝕，是危急時刻的光明（出自《樓炭經》第五卷）。 星六 星宿是天神的城郭和住所。用凈水水晶做城墻，用七寶做宮殿。懸掛在空中，被大風托著，就像漂浮的雲彩一樣。隨著太陽執行，是（眾生）眼睛所能看到的。大的星有七百里，中等的有五百里，小的有一百二十里。宮室園林就像四天王天（Cāturmahārājika，佛教六慾天之一）一樣。壽命也和四天王天一樣（出自《樓炭經》第六卷和《長阿含經》）。 雷七 在虛空的雲層中，有時地大（地元素）與水大（水元素）相接觸，有時與火大（火元素）、風大（風元素）等相接觸。水、火、風等元素互相接觸，都會在虛空的雲層中產生雷聲（出自《長阿含經》第二十卷）。 電八 電有四種。東方名叫身光，南方名叫難毀，西方名叫流炎，北方名叫定明。為什麼虛空的雲層中會有這種電光呢？因為四方的電互相碰撞，所以產生這種光芒（出自《長阿含經》第二十卷）。
【English Translation】 English version Divine lights, music, and courtesans guide and follow. The gardens and ponds are like the Trayastrimsa Heaven (Trayastrimsa, Heaven of the Thirty-Three). The lifespan of the gods is five hundred years. Descendants inherit the position, continuing until the end of a kalpa (kalpa, Sanskrit, an extremely long unit of time). The moon has phases of waxing and waning. When waning, it is because one corner of the moon travels at night, gradually disappearing and slanting, so it appears to be waning. Another explanation is that there are gods at the edge of the moon city, whose color is pure blue, and their clothes are also blue. The side where they are located, the blue light shines on the moon city, so it appears to be waning. When full, it is because the moon's path gradually turns to face directly. Also, the blue gods enter the moon city on the fifteenth of each month to meet with the king of the moon. Furthermore, in the southern region of Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology), there is a large tree named Jambudvipa (Jambudvipa, the world we live in). The tree is four thousand li high, and the shade of its branches covers two thousand li, and this shadow appears in the moon (from the Dirgha Agama Sutra, Volume 22, and the Lou Tan Sutra). Solar and Lunar Eclipses The Asura (Asura, a type of divine being) king named Rahu (Rahu, a demon in Hindu mythology). His body is twenty-eight thousand li high. On the fifteenth of each month, he stands in the center of the sea. The seawater only reaches his navel. He lowers his head to cover Mount Sumeru and the surrounding Mount Raubao, as well as the upper towns in the four directions. Covering the sun and moon with his fingers, the world becomes dark and obscure. Or covering the sun, turning day into night. This is what is called a solar or lunar eclipse, a light in times of crisis (from the Lou Tan Sutra, Volume 5). Star Six The constellations are the cities and dwellings of the gods. The walls are made of pure water crystal, and the palaces are made of seven treasures. They are suspended in the air, held by strong winds, like floating clouds. They move with the sun and are visible to the eye. The large ones are seven hundred li, the medium ones are five hundred li, and the small ones are one hundred and twenty li. The palaces and gardens are like those of the Cāturmahārājika Heaven (Cāturmahārājika, one of the six desire heavens in Buddhism). Their lifespan is also the same (from the Lou Tan Sutra, Volume 6, and the Dirgha Agama Sutra). Thunder Seven In the clouds of empty space, sometimes the earth element (earth element) comes into contact with the water element (water element), and sometimes it comes into contact with the fire element (fire element), the wind element (wind element), and so on. The water, fire, and wind elements come into contact with each other, all producing thunder in the clouds of empty space (from the Dirgha Agama Sutra, Volume 20). Lightning Eight There are four types of lightning. The eastern one is called 'Body Light', the southern one is called 'Indestructible', the western one is called 'Flowing Flame', and the northern one is called 'Fixed Brightness'. Why is there this lightning in the clouds of empty space? Because the lightning from the four directions collides with each other, this light arises (from the Dirgha Agama Sutra, Volume 20).
云九
云有四種。一白。二黑。三赤。四紅。白者地大偏多。黑者水大偏多。赤者火大偏多。紅者風大偏多。去地或十里。或二十三十。乃至四十里。除劫初時上至光音天(出長阿含經第二十卷)云有四色。一青。二赤。三黃白。四黑。青者中有水界大多。赤者中有火界大多。黃白者中有地界大多。黑者中有風界大多(出樓炭經第四卷)龍氣為云(出長阿含經)。
風十
世界壞時有大風起名曰壞散。悉能吹壞摩滅大千世界。金剛鐵圍山等一切萬物。時大千世界外。復有風起名障壞散。能隔風災得至余方。若無此障風。十方無量阿僧祇世界。無不散滅(出華嚴經第三十卷)。
雨十一
相師占雨。有五因緣不可定知。使占者迷惑。一者云有雷電占謂當雨。以火大多燒云不雨。二者云有雷電占亦謂雨。有大風起吹雲四散入諸山間。三者云有雷電占亦謂雨。時阿修羅攬接浮雲置大海中。四者云有雷電占亦謂雨。而雨師放誕淫亂竟不降雨。五者云有雷電占亦謂雨。而世間眾生非法縱蕩污清凈行。慳貪嫉妒所見顛倒。故使天不降雨。以此五事相不定知(出長阿含第二十卷樓炭同)。
阿耨達龍王興大重云。滿閻浮提並降大雨。百穀草樹皆悉滋長。江河川沼一切盈滿。此大雨水從龍王身心
【現代漢語翻譯】 現代漢語譯本 云九
云有四種：一是白色，二是黑色，三是紅色，四是紅色。白色的云是地大（Prithvi-dhatu）偏多，黑色的云是水大（Apo-dhatu）偏多，紅色的云是火大（Tejo-dhatu）偏多，紅色的云是風大（Vayo-dhatu）偏多。這些云離開地面或者十里，或者二十里三十里，乃至四十里。（出自《長阿含經》第二十卷）在劫初的時候，云甚至可以到達光音天（Abhasvara）。云有四種顏色：一是青色，二是紅色，三是黃色白色，四是黑色。青色的雲中水界（Apo-dhatu）大多，紅色的雲中火界（Tejo-dhatu）大多，黃色白色的雲中地界（Prithvi-dhatu）大多，黑色的雲中風界（Vayo-dhatu）大多。（出自《樓炭經》第四卷）龍的氣息化為云。（出自《長阿含經》）
風十
世界毀滅的時候，有大風興起，名字叫做壞散。能夠吹壞磨滅大千世界，包括金剛鐵圍山（Vajra-cakravada）等一切萬物。這時，在大千世界之外，又有風興起，名字叫做障壞散，能夠隔開風災，使其到達其他地方。如果沒有這種障風，十方無量阿僧祇（Asankhya）世界，沒有不被吹散毀滅的。（出自《華嚴經》第三十卷）
雨十一
相師占卜下雨，有五種因緣無法確定，使得占卜者迷惑。一是雲中有雷電，占卜者認為應當下雨，但因為火大（Tejo-dhatu）太多燒云而不下雨。二是雲中有雷電，占卜者也認為應當下雨，但有大風興起，吹散雲彩進入各個山間。三是雲中有雷電，占卜者也認為應當下雨，但阿修羅（Asura）攬取浮雲放置在大海中。四是雲中有雷電，占卜者也認為應當下雨，而雨師放縱**，最終不降雨。五是雲中有雷電，占卜者也認為應當下雨，但世間眾生行為非法，縱情放蕩，玷污清凈的行為，慳吝貪婪嫉妒，所見顛倒，所以使得天不降雨。因為這五件事，下雨的情況無法確定。（出自《長阿含經》第二十卷，《樓炭經》相同）
阿耨達龍王（Anavatapta-nagaraja）興起大重云，充滿閻浮提（Jambudvipa）並降下大雨，各種穀物草木都生長茂盛，江河川澤一切都盈滿。這大雨的水是從龍王的身心流出。
【English Translation】 English version Clouds Nine
There are four kinds of clouds: first, white; second, black; third, red; and fourth, red. White clouds have a greater proportion of earth element (Prithvi-dhatu); black clouds have a greater proportion of water element (Apo-dhatu); red clouds have a greater proportion of fire element (Tejo-dhatu); and red clouds have a greater proportion of wind element (Vayo-dhatu). These clouds are either ten, twenty, thirty, or even forty li away from the ground. (From the Dirgha Agama Sutra, scroll 20) At the beginning of a kalpa, clouds can even reach the Abhasvara heaven. Clouds have four colors: first, blue; second, red; third, yellow-white; and fourth, black. Blue clouds have a greater proportion of water element (Apo-dhatu); red clouds have a greater proportion of fire element (Tejo-dhatu); yellow-white clouds have a greater proportion of earth element (Prithvi-dhatu); and black clouds have a greater proportion of wind element (Vayo-dhatu). (From the Loutan Sutra, scroll 4) The breath of dragons transforms into clouds. (From the Dirgha Agama Sutra)
Winds Ten
When the world is destroyed, a great wind arises called 'Destructive Scattering'. It can blow apart and obliterate the thousand-great-thousand world, including all things such as the Vajra-cakravada mountains. At this time, outside the thousand-great-thousand world, another wind arises called 'Obstructing Destructive Scattering', which can separate the wind disaster and allow it to reach other places. If there were no such obstructing wind, countless Asankhya worlds in the ten directions would all be scattered and destroyed. (From the Avatamsaka Sutra, scroll 30)
Rain Eleven
A diviner predicting rain cannot be certain due to five causes, which confuse the diviner. First, if there is thunder and lightning in the clouds, the diviner predicts that it should rain, but because there is too much fire element (Tejo-dhatu), the clouds are burned and it does not rain. Second, if there is thunder and lightning in the clouds, the diviner also predicts that it should rain, but a great wind arises, scattering the clouds into the mountains. Third, if there is thunder and lightning in the clouds, the diviner also predicts that it should rain, but the Asuras seize the floating clouds and place them in the great ocean. Fourth, if there is thunder and lightning in the clouds, the diviner also predicts that it should rain, but the rain master indulges in ** and ultimately does not send down rain. Fifth, if there is thunder and lightning in the clouds, the diviner also predicts that it should rain, but the sentient beings of the world act unlawfully, indulging in dissipation, defiling pure conduct, being stingy, greedy, and jealous, and having inverted views, so the heavens do not send down rain. Because of these five things, the occurrence of rain cannot be determined. (From the Dirgha Agama Sutra, scroll 20; same in the Loutan Sutra)
The Anavatapta-nagaraja dragon king raises great heavy clouds, filling Jambudvipa and sending down great rain, so that all kinds of grains and trees grow luxuriantly, and all rivers, streams, and marshes are filled to overflowing. This great rainwater flows from the dragon king's body and mind.
中出而能饒益無量眾生。摩那斯龍王將欲降雨。先興重云彌覆虛空。慈悲心故凝停七日。先令眾生究竟諸業。漸降微雨普潤大地(出長阿含經第二十卷)。
經律異相卷第一 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第二(欲色天人天部下)
梁沙門僧旻寶唱等集帝釋從野干受戒法一帝釋受不報戒修羅攻之繼以五縛二帝釋應生驢中從胎而殞還依本身三悉鞞梨天子先身佈施四日天王問日月往行五忉利天命將終七瑞見遇佛得生人中六天人手出甘水濟五百賈人七三十三天應生豬中轉入人道八天女坐花資生之具盡從花出九天寶女口密十天女聞鹿牛彈琴下悉歌舞十一
帝釋從野干受戒法一
昔比摩國從陀山有一野干。為師子所逐墮一丘野井。已經三日開心分死。自說偈言。
一切皆無常 恨不飯師子 奈何罪厄身 貪命無功死 無功已可恨 復污人中水 懺悔十方佛 愿垂照我心 前世諸惡業 現償皆令盡 從是值明師 修行盡作佛
帝釋聞之。與八萬諸天追尋所在飛到井側。曰不聞聖教久幽冥無導師。向說非凡語愿為宣法教。答曰。天帝無教訓。大不識時宜。法師在下自處其上。初不修敬。而問法要。帝釋垂天衣接取野干叩頭懺悔
【現代漢語翻譯】 現代漢語譯本 能從中產生並饒益無量眾生。摩那斯龍王（Manas Dragon King）將要降雨時，先興起厚重的雲層覆蓋天空。由於慈悲心的緣故，雲層凝結停留了七天，先讓眾生完成各種事務，然後才逐漸降下細微的雨水普遍滋潤大地（出自《長阿含經》第二十卷）。
《經律異相》卷第一 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第二（欲色天人天部下）
梁朝沙門僧旻、寶唱等編輯：帝釋天（Indra）從野干（jackal）接受戒法；帝釋天接受不報戒，阿修羅（Asura）攻打他，接著用五種束縛；帝釋天應投生為驢，在胎中就死亡，又回到原來的身體；悉鞞梨天子（Siddhabhiri）前世佈施；四大天王（Four Heavenly Kings）詢問日月執行的情況；忉利天（Trayastrimsa Heaven）的天人壽命將盡時，出現七種瑞相，遇到佛陀得以轉生到人間；天人手中流出甘甜的水，救濟了五百個商人；三十三天（Thirty-three Heavens）應投生為豬，後來轉入人道；天女所坐的花，以及資生的用具，都從花中產生；天寶女口風嚴密；天女聽到鹿和牛彈琴，都下來唱歌跳舞；
帝釋天從野干接受戒法
過去在比摩國（Bhima）陀山（Dhata Mountain）有一隻野干，被獅子追趕，掉進一個荒野的井裡，已經三天了，內心開始感到死亡。它自己說了偈語：
『一切皆無常，恨不飯師子， 奈何罪厄身，貪命無功死， 無功已可恨，復污人中水， 懺悔十方佛，愿垂照我心， 前世諸惡業，現償皆令盡， 從是值明師，修行盡作佛。』
帝釋天聽到這些話，與八萬諸天尋找它的所在，飛到井邊說：『不聞聖教已經很久，幽暗不明沒有導師。剛才所說不是凡人的話語，希望你能為我宣講佛法。』野干回答說：『天帝沒有教養，太不識時務了。法師在下面，自己卻處在上面，一開始就不恭敬，卻來問佛法要義。』帝釋天放下天衣，接取野干，叩頭懺悔。
【English Translation】 English version From which can arise and benefit immeasurable beings. When the Manas Dragon King is about to send down rain, he first raises heavy clouds to cover the sky. Due to compassion, the clouds condense and linger for seven days, first allowing beings to complete their various tasks, and then gradually sending down fine rain to universally moisten the earth (from the twentieth volume of the Dirghagama Sutra).
Miscellaneous Resemblances Between Sutras and Vinaya, Volume 1 Taisho Tripitaka, Volume 53, No. 2121, Miscellaneous Resemblances Between Sutras and Vinaya
Miscellaneous Resemblances Between Sutras and Vinaya, Volume 2 (Lower Section of Desire Realm and Form Realm Devas and Humans)
Compiled by the Liang Dynasty Shramanas Sengmin and Baochang, etc.: Indra (Shakra) receives the precepts from a jackal; Indra receives the non-retribution precept, and the Asuras attack him, followed by five bonds; Indra should be reborn as a donkey, dies in the womb, and returns to his original body; the Siddhabhiri Deva made offerings in a previous life; the Four Heavenly Kings inquire about the movements of the sun and moon; when the life of a Deva in the Trayastrimsa Heaven is about to end, seven auspicious signs appear, and encountering the Buddha allows him to be reborn among humans; sweet water flows from the hands of the Devas, saving five hundred merchants; the Thirty-three Heavens should be reborn as pigs, and later enter the human path; the flowers on which the heavenly women sit, and the supplies for their livelihood, all come from the flowers; the heavenly jewel women are tight-lipped; the heavenly women hear the deer and oxen playing music and all come down to sing and dance;
Indra Receives the Precepts from a Jackal
In the past, in Bhima country, on Dhata Mountain, there was a jackal. Chased by a lion, it fell into a well in the wilderness. It had been there for three days, and its heart began to feel death. It spoke this verse itself:
'All is impermanent, I regret not feeding the lion, How can I bear this sinful body, greedily clinging to life and dying without merit, Dying without merit is already regrettable, and I have defiled the water for humans, I repent to the Buddhas of the ten directions, may they shine upon my heart, All the evil deeds of my past lives, may they be fully repaid now, From this, may I meet a wise teacher, cultivate and become a Buddha.'
Indra heard these words and, with eighty thousand devas, searched for its location, flying to the side of the well and saying, 'I have not heard the holy teachings for a long time, I am in darkness without a guide. What you just said is not the speech of an ordinary person, I hope you can expound the Dharma for me.' The jackal replied, 'Heavenly Emperor, you have no manners, you are too ignorant of the times. The Dharma master is below, but you place yourself above, you are not respectful from the beginning, yet you come to ask for the essence of the Dharma.' Indra lowered his heavenly robe, took the jackal, and prostrated himself in repentance.
。天帝言曰。憶念我昔曾見世人慾聞正法。先敷高坐莊飾清凈后請法師。諸天即各脫天寶衣積為高座。野干升座曰。有二大因緣。一者說法開化天人福無量故。二者為報施食恩故豈得不說。天帝白曰。得免井厄功報應大。云何說法報恩不及此耶。答曰。生死其宜。各有其人。有人貪生。有人樂死。有愚癡人。不知死後更生。違遠佛法。不值明師。殺盜淫欺。惟惡是與。如此之人。貪生畏死。死墮地獄。有智慧人。奉事三寶。遭遇明師。改惡修善。孝養父母。敬事師長。眷屬和從。謙敬下物。如斯之人。惡生樂死。死生天上。
帝釋曰。如尊所誨。全其軀命。無功夫者。愿聞施食施法。野干答曰。佈施飲食。濟一日之命。施珍寶物。濟一世之乏。增益生死。繫縛因緣。說法教化。名為法施。能令眾生出世間道。一者得羅漢。二者辟支佛。三者佛道。此三樂人。皆從聞法。如說修行。又諸眾生。免三惡道。受人天福樂。皆由聞法。是故佛說。以法佈施。功德無量。天帝曰。師今此形。為是業報。應化身耶。答曰。是罪業報。非應化也。天人曰。我意謂。是菩薩聖人應現濟物。方聞罪果。未知其故。愿聞因緣。野干曰。昔生波羅㮈波頭摩城。為貧家子。剎利種姓。幼懷聰朗。特好學習。至年十二。隨逐明師。在於深山
【現代漢語翻譯】 現代漢語譯本：天帝釋（Śakra，佛教的護法神）說道：『我回憶過去曾見過世人想要聽聞正法時，總是先鋪設高座，莊嚴清凈，然後才迎請法師。』諸天神便各自脫下天寶衣，堆積成高座。野干（jackal，一種犬科動物）登上高座說道：『有兩個大的因緣。一是說法開化天人，福報無量；二是為報答施食的恩情，豈能不說法？』天帝釋問：『得到免除井中厄難的功德報應很大，為什麼說法報恩卻不如這個呢？』野干回答說：『生死各有其適宜，各有其人。有人貪生，有人樂死。有愚癡的人，不知道死後還會再生，遠離佛法，不遇到賢明的老師，殺盜淫欺，只做惡事。這樣的人，貪生怕死，死後墮入地獄。有智慧的人，奉事三寶（佛、法、僧），遇到賢明的老師，改惡修善，孝養父母，尊敬師長，眷屬和睦順從，謙虛恭敬對待下屬。這樣的人，厭惡生存，樂於死亡，死後升到天上。』 帝釋天說道：『如您所教誨的，保全軀體性命，沒有功夫修行的人，希望能聽聞施食和施法的事情。』野干回答說：『佈施飲食，只能救濟一天的性命；佈施珍寶財物，只能救濟一世的匱乏，這都是增長生死輪迴，繫縛因緣。說法教化，稱為法施，能使眾生脫離世間輪迴之道，一者得阿羅漢（Arhat，斷絕一切煩惱，證入涅槃的聖人），二者辟支佛（Pratyekabuddha，又稱緣覺，不依師教而獨自悟道的聖人），三者佛道。這三種快樂的人，都是從聽聞佛法，如所說而修行得來的。而且，眾生免除三惡道（地獄、餓鬼、畜生），享受人天福樂，都是由於聽聞佛法。所以佛說，以法佈施，功德無量。』天帝釋問道：『師父您現在的這個形體，是業報所致，還是應化之身呢？』野干回答說：『是罪業的報應，不是應化之身。』天人說：『我原以為，是菩薩聖人應化顯現來救濟眾生，現在才知道是罪業的果報，不知道其中的緣故，希望能聽聞其中的因緣。』野干說：『過去我生在波羅奈（Bārāṇasī）的波頭摩（Padma）城，是貧窮人家的孩子，剎帝利（Kṣatriya，古印度四大種姓之一，指武士和統治者）種姓，從小就聰明好學，到了十二歲，就跟隨賢明的老師，住在深山裡。』
【English Translation】 English version: Śakra (the lord of the devas) said, 'I recall that in the past, when people wanted to hear the true Dharma, they would first set up a high seat, decorate it cleanly, and then invite a Dharma master.' The devas would each take off their celestial garments and pile them up as a high seat. The jackal ascended the seat and said, 'There are two great causes and conditions. First, to expound the Dharma and enlighten devas and humans, the merit is immeasurable. Second, to repay the kindness of providing food, how can I not speak?' Śakra asked, 'The merit and reward for being freed from the well is great. Why is repaying kindness through Dharma less than this?' The jackal replied, 'Birth and death each have their suitability, each has their people. Some are greedy for life, some are happy to die. Some are foolish people who do not know that they will be reborn after death, stay away from the Buddha's teachings, do not encounter wise teachers, kill, steal, commit adultery, and deceive, only doing evil. Such people are greedy for life and afraid of death, and after death, they fall into hell. Wise people serve the Three Jewels (Buddha, Dharma, Sangha), encounter wise teachers, change from evil to good, are filial to their parents, respect their teachers, their families are harmonious and obedient, and they are humble and respectful to those below them. Such people hate life and are happy to die, and after death, they are born in the heavens.' Śakra said, 'As you have taught, preserving one's body and life, those who have no skill in cultivation, wish to hear about giving food and giving the Dharma.' The jackal replied, 'Giving food only saves a life for a day; giving precious treasures only saves a person from poverty for a lifetime. These increase the cycle of birth and death, binding the causes and conditions. Expounding the Dharma and teaching is called Dharma giving, which can enable sentient beings to escape the path of worldly reincarnation. One attains Arhat (a perfected being who has attained nirvana), two attains Pratyekabuddha (a solitary Buddha who attains enlightenment on their own), and three attains the Buddha path. These three happy people all come from hearing the Dharma and practicing as it is said. Moreover, sentient beings are freed from the three evil realms (hell, hungry ghosts, animals) and enjoy the happiness of humans and devas, all because of hearing the Dharma. Therefore, the Buddha said that giving the Dharma is immeasurable in merit.' Śakra asked, 'Master, is your current form due to karmic retribution or a manifested body?' The jackal replied, 'It is the retribution of sin, not a manifested body.' The deva said, 'I thought it was a Bodhisattva or a sage manifesting to save beings, but now I know it is the result of sin. I do not know the reason, and I wish to hear the cause and condition.' The jackal said, 'In the past, I was born in the city of Padma in Bārāṇasī, the child of a poor family, of the Kṣatriya (the warrior and ruling class) caste. From a young age, I was intelligent and eager to learn. At the age of twelve, I followed a wise teacher and lived in the deep mountains.'
。辛苦奉事。翹勤不懈。師亦晨夜。切磋教授。不失時節。經五十年。九十六種。經書讖記論。醫方咒術。瞻相吉兇。災異禍福。靡所不達。高才智慧。名聞四遠。乃自思惟曰。今獲濟拔。皆由和上教化之恩。其功難報。家既貧乏。無可供養。唯當賣身以報師恩。師曰。山居道士。乞食自存。正無所乏。何用毀賣貴身為供我也。子今成就智慧辯才。當轉教化天下人民。為法燈明。教化之功。豈不足報於我之恩。遂住山中。乞食自資。不久國王崩。群臣集國內學士五百餘人。講論七日。勝者為王。是貧家子。享受王位。盡國財力。供養師及父母。后安陀羅國。與摩羅婆耶國。共相誅罰多年不克。安陀羅王。召其群臣。當作何方。得摩羅婆耶國。諸臣答曰。唯有波羅㮈波頭摩國。
王出生寒賤。奉持十戒。不犯外慾。雖有宮女。年並長宿。撿括國中。不問豪賤。選擇名女。足一百人。年少端正。能悅意者。赍持重寶。並諸婇女。以相貢獻。彼若納受。從其借兵。併力攻戰。無往不伏。即隨臣計。時悉獻上。王大歡喜。簡閱強兵百萬。以送助之。百日苦戰。死者過半。摩羅婆王。悉被刑斬。方得乃勝。由此美女。忘失本志。奢淫著樂。不理國政。百官群僚。相與作亂。良民之子。掠為奴婢。風雨不時。飢餓滿道。異方
【現代漢語翻譯】 現代漢語譯本：辛勤地侍奉老師，勤奮不懈怠。老師也日夜不停地悉心教導，不耽誤時節。經過五十年，他精通了九十六種經書、讖記、理論、醫方、咒術、占相吉兇、災異禍福，沒有不通達的。他的高超才智，名聲遠揚。於是他自己思量說：『如今我所獲得的成就，都是由於和尚（Upadhyaya）教化的恩德，這份恩情難以報答。我家境貧寒，沒有什麼可以供養的，唯有賣身來報答師恩。』老師說：『我這山居道士，靠乞討為生，正沒有什麼缺乏的，何必毀壞你高貴的身體來供養我呢？你如今成就了智慧和辯才，應當去教化天下的百姓，做一盞照亮佛法的明燈。教化眾生的功德，難道還不足以報答我對你的恩情嗎？』於是他住在山中，靠乞討維持生活。不久，國王駕崩，大臣們聚集國內五百多名學士，講論七日，勝出者為王。這個貧家子，享受著王位，用盡全國的財力，供養老師和父母。後來，安陀羅國（Andhra），與摩羅婆耶國（Malava），互相攻打多年，未能取勝。安陀羅王（Andhra Raja）召集他的群臣，商議該怎麼辦，才能攻下摩羅婆耶國（Malava）。大臣們回答說：『只有波羅㮈波頭摩國（Varanasipatma）。 國王出身寒微，奉持十戒，不犯邪淫。雖然有宮女，但年紀都已老邁。搜尋國內，不論豪門還是貧賤之家，選擇一百名年輕貌美、能使人愉悅的女子，帶著貴重的寶物，以及這些婇女，去進獻給對方。如果他們接納，就向他們借兵，合力攻戰，無往不勝。』於是按照臣子的計策，將所有美女獻上。國王非常高興，挑選了一百萬精兵，送去幫助他們。苦戰一百天，死傷過半。摩羅婆王（Malava Raja）全部被處以刑罰斬首，這才得以獲勝。由於這些美女，忘記了原本的志向，沉溺於奢靡淫樂，不理國事。百官群僚，相互作亂。良民的子女，被掠奪為奴婢。風雨不調，飢餓的人遍佈道路，異地
【English Translation】 English version: He diligently served his teacher, tirelessly and without懈怠. The teacher also taught him diligently day and night, without missing any opportune moments. After fifty years, he became proficient in ninety-six kinds of scriptures, prophecies, treatises, medical prescriptions, incantations, divination of auspiciousness and inauspiciousness, calamities, and blessings; there was nothing he did not understand. His high talent and wisdom were renowned far and wide. Then he thought to himself: 'All that I have achieved today is due to the kindness of Upadhyaya's (和尚) teachings; this kindness is difficult to repay. My family is poor and has nothing to offer, so I should sell myself to repay my teacher's kindness.' The teacher said, 'I am a Taoist priest living in the mountains, surviving by begging for food. I lack nothing. Why would you ruin your noble body to support me? Now that you have achieved wisdom and eloquence, you should go and teach the people of the world, becoming a lamp to illuminate the Dharma. Is the merit of teaching sentient beings not enough to repay my kindness?' So he stayed in the mountains, supporting himself by begging. Not long after, the king died, and the ministers gathered more than five hundred scholars from the country to discuss for seven days, with the winner becoming the king. This son of a poor family enjoyed the throne, using all the wealth of the country to support his teacher and parents. Later, the Andhra (安陀羅國) kingdom and the Malava (摩羅婆耶國) kingdom fought each other for many years without success. The Andhra Raja (安陀羅王) summoned his ministers and asked what to do to conquer Malava (摩羅婆耶國). The ministers replied, 'Only Varanasipatma (波羅㮈波頭摩國). The king was born of humble origins, observed the ten precepts, and did not commit adultery. Although he had palace women, they were all old. Search the country, regardless of wealthy or poor families, and select one hundred young and beautiful women who can please others, bringing valuable treasures and these concubines to offer to them. If they accept, borrow troops from them and join forces to attack, and you will be invincible.' So, according to the ministers' plan, all the beautiful women were offered. The king was very happy and selected one million elite soldiers to send to help them. After a hundred days of bitter fighting, more than half were killed or wounded. The Malava Raja (摩羅婆王) were all executed, and only then was victory achieved. Because of these beautiful women, they forgot their original aspirations, indulged in extravagance and pleasure, and neglected state affairs. The officials and ministers rebelled against each other. The children of good people were plundered and enslaved. The wind and rain were not timely, and the hungry filled the roads, foreign
怨敵。遂來侵掠。從是其國。遂致亡沒。生地獄中。受眾楚毒。籍先學慧力。自識宿命。心自悔責。改往修來。須臾舍壽。生餓鬼中。復加懺謝。修念十善。須臾舍壽。受野干身。猶識先緣。復行十善。近逢師子。墮此井中。開心分死。冀得生天離苦受樂。由汝接我。違失本願。方經辛苦。何時當免。是故我說。汝濟我命。無功夫也。
吾所以入衣得出者。一不違天志願。志願不遂。生大苦惱。施人苦惱。在在所生。求愿不得。二為諸天欲得聞法。若人吝法。世世所生。聾盲瘖啞。諸根閉塞。生於邊地。癡騃無知。若生好處。情識闇鈍。所學不成。自致苦惱。三為通法化。開悟天人。即為法施。法施之利。能令眾生知死有生。作善獲福。為惡受殃。修道得道。轉身所生。智慧明瞭。常識宿命。若生天上。為諸天師。若生人間。為金輪王。十善化世。智慧光明漸漸增長。成菩薩行。至無生忍。財施如燈。但明小室。法施若日遠照天下。時天帝釋與八萬天從受十善法。先以十方便調伏諸根。謂六波羅蜜慈悲喜捨。時天問曰。今還天宮。和上何時舍此罪報得生天上。野干曰。克后七日當舍此身生兜率天。汝等便可願生彼天。多有菩薩說法教化。七日命盡生兜率王宮。復識宿命行十善道(出未曾有經上卷)。
帝
【現代漢語翻譯】 現代漢語譯本：怨家仇敵於是前來侵略掠奪，因此這個國家最終走向滅亡，（國王）死後墮入地獄，遭受各種各樣的痛苦折磨。憑藉之前學習佛法的智慧力量，他能夠回憶起自己的前世，內心深感後悔自責，決心改過自新。不久之後，他結束了生命，轉生為餓鬼。他又進一步懺悔謝罪，修習行念十善業，不久之後，再次結束生命，轉生為野干（一種野獸）之身。即便如此，他仍然記得前世的因緣，繼續奉行十善。最近，他遭遇獅子，掉入這口井中。他敞開心扉迎接死亡，希望能夠昇天，脫離痛苦，享受快樂。因為你救了我，違背了我原本的願望，現在經歷了這麼多辛苦，不知道什麼時候才能擺脫。所以我說，你救我的性命，對我並沒有什麼功德。
我之所以能夠從衣服里出來的原因是：第一，不違背諸天的意願。如果願望不能實現，就會產生巨大的痛苦煩惱。把痛苦煩惱施加給別人，那麼生生世世都會求愿不得。第二，爲了讓諸天能夠聽聞佛法。如果有人吝惜佛法，那麼生生世世都會聾盲瘖啞，諸根閉塞，出生在邊遠地區，愚癡無知。即使出生在好的地方，情識也會暗淡遲鈍，所學無成，最終導致自己的痛苦煩惱。第三，爲了通達佛法，教化開悟天人，這就是法佈施。法佈施的利益，能夠讓眾生知道死亡之後還有生命，行善可以獲得福報，作惡會遭受災殃，修道可以證得道果，轉身所生之處，智慧明瞭，常常能夠回憶起前世的經歷。如果轉生到天上，可以成為諸天的老師；如果轉生到人間，可以成為轉輪聖王（Chakravartin），用十善來教化世人，智慧光明漸漸增長，成就菩薩（Bodhisattva）的修行，直至證得無生法忍（Anutpattika-dharma-kshanti）。財佈施就像燈一樣，只能照亮小小的房間；法佈施就像太陽一樣，能夠照耀天下。當時，天帝釋（Śakra）與八萬天人一起接受十善法，先用十方便來調伏諸根，也就是六波羅蜜（Six Paramitas）：佈施（Dāna）、持戒（Śīla）、忍辱（Kṣānti）、精進（Vīrya）、禪定（Dhyāna）、般若（Prajñā）以及慈悲喜捨（Four Immeasurables）。當時，天人問道：『您什麼時候才能捨棄這個罪報，轉生到天上呢？』野干回答說：『七天之後，我將捨棄這個身體，轉生到兜率天（Tuṣita Heaven）。你們可以發願往生到那個天界，那裡有很多菩薩說法教化。』七天之後，（野干）命終，轉生到兜率天王宮，再次回憶起前世的經歷，奉行十善道（出自《未曾有經》上卷）。
帝（Śakra）
【English Translation】 English version: The vengeful enemies then came to invade and plunder, and as a result, that country eventually perished. After death, (the king) fell into hell, suffering all kinds of torments. By the power of wisdom from his previous study of the Dharma, he was able to recall his past lives, and he felt deep regret and self-reproach, resolving to reform himself. Soon after, he ended his life and was reborn as a hungry ghost (Preta). He further repented and confessed his sins, practicing the ten wholesome deeds, and soon after, he ended his life again and was reborn as a jackal (a type of wild animal). Even so, he still remembered the causes and conditions of his past lives and continued to practice the ten wholesome deeds. Recently, he encountered a lion and fell into this well. He opened his heart to embrace death, hoping to be reborn in heaven, to escape suffering and enjoy happiness. Because you saved me, you have thwarted my original wish, and now I have experienced so much hardship, I don't know when I will be able to escape. Therefore, I say that your saving my life has no merit for me.
The reason I was able to come out of the clothes is: First, not to go against the wishes of the devas (gods). If wishes are not fulfilled, great suffering and affliction will arise. If you inflict suffering and affliction on others, then in life after life, you will not be able to have your wishes fulfilled. Second, it is for the devas to be able to hear the Dharma. If someone is stingy with the Dharma, then in life after life, they will be deaf, blind, and mute, their faculties will be blocked, they will be born in remote regions, foolish and ignorant. Even if they are born in good places, their minds will be dull and slow, their learning will be unsuccessful, and they will ultimately cause their own suffering and affliction. Third, it is to understand the Dharma and to teach and enlighten devas, which is Dharma giving (Dharma-dāna). The benefit of Dharma giving is that it enables sentient beings to know that there is life after death, that doing good brings blessings, that doing evil brings calamity, that cultivating the path leads to enlightenment, and that in life after life, wisdom will be clear and they will often be able to recall their past lives. If they are reborn in heaven, they can become teachers of the devas; if they are reborn in the human realm, they can become a Wheel-Turning King (Chakravartin), using the ten wholesome deeds to teach the world, and their wisdom and light will gradually increase, accomplishing the practice of a Bodhisattva, until they attain the non-origination forbearance (Anutpattika-dharma-kshanti). Material giving is like a lamp, only illuminating a small room; Dharma giving is like the sun, shining far and wide throughout the world. At that time, Śakra (Indra), together with eighty thousand devas, received the ten wholesome deeds, first using the ten skillful means to subdue their faculties, which are the six perfections (Six Paramitas): generosity (Dāna), morality (Śīla), patience (Kṣānti), diligence (Vīrya), concentration (Dhyāna), wisdom (Prajñā), and the Four Immeasurables: loving-kindness, compassion, joy, and equanimity. At that time, the devas asked: 'When will you be able to relinquish this karmic retribution and be reborn in heaven?' The jackal replied: 'In seven days, I will relinquish this body and be reborn in the Tuṣita Heaven. You can vow to be reborn in that heaven, where there are many Bodhisattvas teaching the Dharma.' Seven days later, (the jackal) died and was reborn in the Tuṣita Heaven palace, again recalling the experiences of his past lives and practicing the ten wholesome deeds (from the upper scroll of the Never Before Sutra).
Śakra (Indra)
釋受不報戒修羅攻之系以五縛二
過去世時。有天帝釋。白佛言。我今受戒。乃至佛法住世。盡我形壽。有惱我者。要不反報。加惱于彼。時毗摩質多羅阿修羅王。聞天帝釋受如是戒。聞已執持利劍逆道而來。時天帝釋遙見。即遙告言。阿修羅住。縛汝勿動即不得動。帝釋言汝若約誓不作亂者然後當放。阿修羅王即說偈言。
貪慾之所趣 及瞋恚所趣 妄言之所趣 謗毀賢聖趣 我若嬈亂者 趣同彼趣趣
釋提桓因復告言。放汝令去隨汝所安。往詣佛所具以白佛。佛言。善哉(出天帝釋受戒經)。
帝釋應生驢中歸依三寶從胎而殞還依本身三
昔者天帝釋五德離身自知命盡。當生陶家受驢胞胎。愁憂自念。三界之中濟人苦厄唯有佛耳。馳往佛所稽首伏地至心歸命佛法聖眾。未起之間其命忽終便入驢母胎中。時驢解走破壞壞器。其主打之尋時傷胎。其神即還入故身中。五德還備。復為天帝。佛贊善哉。殞命之際歸命三尊。罪對已畢不更勤苦。佛為說偈。
帝釋聞之達罪福之變。解興衰之本。遵寂滅之行。得須陀洹道(出法句譬喻經第三卷)。
悉鞞梨天子先身佈施四
時悉鞞梨天子白佛言。我自過去世時國王名悉鞞梨。於四城門普施為福。城內交道皆亦佈施
【現代漢語翻譯】 現代漢語譯本 釋提桓因（Śakra devānām Indra，天神之王）受不報復戒，阿修羅（Asura，一種好戰的神）攻打他，他用五種束縛和兩種方法制服了阿修羅：
過去世時，有天帝釋（Śakra devānām Indra）。他稟告佛陀說：『我現在受戒，直到佛法住世，我壽命終結。如果有人惱害我，我決不反報，更不會加害於他們。』當時，毗摩質多羅阿修羅王（Vemacitrin Asura-rāja）聽到天帝釋（Śakra devānām Indra）受了這樣的戒律，聽後手持利劍，逆著道路而來。當時，天帝釋（Śakra devānām Indra）遠遠地看見他，就遙遠地告誡說：『阿修羅（Asura）住手！我束縛你，讓你不得動彈。』阿修羅（Asura）果然就不能動彈了。帝釋（Śakra）說：『你如果約定發誓不作亂，然後我就放你走。』阿修羅王（Asura-rāja）就說了偈語：
『貪慾所引導的，以及瞋恚所引導的， 妄語所引導的，誹謗賢聖所引導的， 我如果侵擾作亂，所去的方向就和他們一樣。』
釋提桓因（Śakra devānām Indra）又告誡說：『放你走，讓你去你覺得安穩的地方。』然後前往佛陀那裡，詳細地稟告了這件事。佛陀說：『善哉！』（出自《天帝釋受戒經》）
帝釋（Śakra）本應轉生為驢，因歸依三寶（triratna，佛、法、僧）而從胎中夭折，又回到原來的身體：
過去，天帝釋（Śakra devānām Indra）的五種德行離開了身體，他自己知道壽命將盡，將要轉生到陶工家，受驢的胞胎。他愁苦憂慮，心想：『三界（trayo dhātavaḥ，欲界、色界、無色界）之中，能夠救濟人們脫離苦難的只有佛陀了。』於是他奔向佛陀那裡，叩頭伏地，至誠地歸命佛、法、聖眾。還沒起身的時候，他的壽命忽然終結，便進入驢母親的胎中。當時，驢掙脫韁繩跑開，破壞了陶器。陶工鞭打它，立刻傷到了胎兒。他的神識隨即回到原來的身體中，五種德行又恢復了。他又成爲了天帝（deva）。佛陀讚歎說：『善哉！』在殞命之際，歸命三尊（triratna），罪業就此了結，不再受勤苦。佛陀為他說了偈語。
帝釋（Śakra）聽了之後，通達了罪福的變化，瞭解了興衰的根本，遵循寂滅的修行，證得了須陀洹道（srota-āpanna，預流果）。（出自《法句譬喻經》第三卷）
悉鞞梨（Śiviri）天子前世佈施：
當時，悉鞞梨（Śiviri）天子稟告佛陀說：『我從過去世時，做國王名叫悉鞞梨（Śiviri），在四個城門普遍佈施，廣種福田，城內的交通要道也都佈施。』
【English Translation】 English version Śakra devānām Indra (King of the Gods) takes the vow of non-retaliation, and the Asura (a race of warring deities) attacks him, whom he subdues with five bonds and two methods:
In the past, there was Śakra devānām Indra. He reported to the Buddha, saying, 'I now take the vow that until the Dharma remains in the world, and for as long as I live, if anyone troubles me, I will never retaliate, let alone harm them.' At that time, Vemacitrin Asura-rāja heard that Śakra devānām Indra had taken such a vow. Upon hearing this, he held a sharp sword and came against the path. At that time, Śakra devānām Indra saw him from afar and remotely warned him, saying, 'Asura, stop! I bind you, so you cannot move.' The Asura indeed could not move. Śakra said, 'If you promise and vow not to cause chaos, then I will release you.' The Asura-rāja then spoke a verse:
'That which is led by greed, and that which is led by anger, That which is led by false speech, that which is led by slandering the wise and holy, If I disturb and cause chaos, the direction I go will be the same as theirs.'
Śakra devānām Indra further warned, 'I release you, let you go to where you feel secure.' Then he went to the Buddha and reported the matter in detail. The Buddha said, 'Excellent!' (From the Śakra devānām Indra Takes the Vow Sutra)
Śakra was supposed to be reborn as a donkey, but due to taking refuge in the Three Jewels (triratna, Buddha, Dharma, Sangha), he died in the womb and returned to his original body:
In the past, the five virtues of Śakra devānām Indra left his body, and he knew himself that his life was coming to an end and that he would be reborn in a potter's house, receiving the womb of a donkey. He was worried and thought, 'Among the three realms (trayo dhātavaḥ, desire realm, form realm, formless realm), the only one who can save people from suffering is the Buddha.' So he rushed to the Buddha, prostrated himself, and wholeheartedly took refuge in the Buddha, Dharma, and Sangha. Before he could rise, his life suddenly ended, and he entered the womb of a donkey mother. At that time, the donkey broke free and ran away, destroying pottery. The potter whipped it, immediately injuring the fetus. His spirit then returned to his original body, and the five virtues were restored. He became a deva again. The Buddha praised, 'Excellent!' At the moment of death, taking refuge in the Three Jewels (triratna), the karmic debts were settled, and he no longer suffered hardship. The Buddha spoke a verse for him.
After hearing this, Śakra understood the changes of sin and merit, understood the root of rise and fall, followed the practice of stillness and extinction, and attained the state of srota-āpanna (stream-enterer). (From the Dhammapada Parable Sutra, Volume 3)
Śiviri Deva's past life of giving:
At that time, Śiviri Deva reported to the Buddha, 'From a past life, I was a king named Śiviri, and I universally gave alms at the four city gates, cultivating fields of merit, and I also gave alms on all the main roads within the city.'
。時第一夫人言。王大作福德而我先。王言城東門外佈施作福悉皆屬汝。諸子復言。城南門外所作施福悉皆屬汝。時有大臣復白王言。城西門外所作施福悉皆屬汝。時諸將士復白王言。城北門外相與。時諸庶民復白王。王答言。于其城內四交道頭所作施福悉屬汝等。爾時國王夫人大臣將士庶民悉皆惠施。于諸功德我先所作。惠施功德于茲則斷。時我所使諸作福者還至我所為我作禮而白我言。大王當知。諸修福處夫人王子大臣將士及諸庶民。各據其處行施作福。大王所施於茲則斷。我時答言。諸方歲輸應入。我者分半入庫半於彼惠施。我先長夜如是惠施常得可愛念可意福報。常受快樂無有窮極。以斯福業果報入大功德聚。譬如五大河合為一流。所謂恒河無有人能量。其河水百千萬億㪷㪶之數。功德果報不可稱量。悉得入于大功德聚。時悉鞞梨天子聞佛所說。歡喜禮足即沒不現(出悉鞞梨天子諸佛說偈經)。
日天王問日月往行五
日天王與無數天人來詣佛所稽首言。以何等行得為日天照四天下。復以何緣而為月天照除夜冥。佛言。有四事。一常喜佈施。二修身慎行。三奉戒不犯。四然燈于佛寺。若於父母沙門道人皆殖光明。又身口意行不殺等十善。佛言。又有四事得為月王。一佈施貧匱。二奉持五戒。三恭
【現代漢語翻譯】 現代漢語譯本：當時，第一夫人說：『大王您廣作福德，但我應該優先。』國王說：『城東門外的佈施作福，都歸你所有。』眾王子又說：『城南門外所作的佈施福德，都歸你所有。』當時有大臣又稟告國王說：『城西門外所作的佈施福德，都歸你所有。』當時各位將士又稟告國王說：『城北門外（的佈施福德）我們共同承擔。』當時各位老百姓又稟告國王。國王回答說：『在城內四通八達的道路口所作的佈施福德，都歸你們所有。』當時國王、夫人、大臣、將士、老百姓都各自施行恩惠佈施。『我優先』所作的各種功德，恩惠佈施的功德從此中斷。當時我所派遣的那些作福的人回到我這裡，為我行禮並稟告我說：『大王您應該知道，各個修福的地方，夫人、王子、大臣、將士以及各位老百姓，各自佔據他們的位置施行佈施作福，大王您的佈施從此中斷。』我當時回答說：『各方每年應該進貢給我的，我分一半入國庫，一半在那裡施行恩惠佈施。我長久以來都是這樣施行恩惠佈施，常常得到可愛念、可意的福報，常常享受快樂沒有窮盡。』憑藉這種福業果報進入大功德聚集之處，譬如五大河流匯合為一條河流，所說的恒河沒有人能夠測量，它的河水有百千萬億㪷㪶之數，功德果報不可稱量，全部都進入大功德聚集之處。當時悉鞞梨（Sibilī）天子（Deva，天神）聽到佛所說，歡喜地禮拜佛足，隨即消失不見。（出自《悉鞞梨天子諸佛說偈經》）。 日天王（Sūrya-deva，太陽神）問日月往行五 日天王與無數天人來到佛的住所，稽首（qǐ shǒu，古代的一種跪拜禮）說道：『憑藉什麼樣的行為能夠成為日天，照耀四天下？又憑藉什麼樣的因緣能夠成為月天，照耀消除夜晚的黑暗？』佛說：『有四件事：一是常常喜歡佈施，二是修身謹慎行為，三是奉行戒律不違犯，四是在佛寺中點燈。如果在父母、沙門（Śrāmaṇa，出家修道者）、道人那裡都種植光明。』又身口意行為不殺生等十善。佛說：『又有四件事能夠成為月王：一是佈施給貧窮困乏的人，二是奉持五戒，三是恭
【English Translation】 English version: At that time, the first lady said, 'Great King, you are accumulating great merit, but I should have priority.' The King said, 'The acts of charity and merit-making outside the east gate of the city all belong to you.' The princes further said, 'The acts of charity and merit-making outside the south gate of the city all belong to you.' At that time, a minister also reported to the King, 'The acts of charity and merit-making outside the west gate of the city all belong to you.' At that time, the generals also reported to the King, 'We jointly undertake (the acts of charity and merit-making) outside the north gate of the city.' At that time, the common people also reported to the King. The King replied, 'The acts of charity and merit-making at the crossroads within the city all belong to you.' At that time, the King, the lady, the ministers, the generals, and the common people all practiced benevolence and charity. The various merits made with 'I have priority,' the merits of benevolence and charity were thus interrupted. At that time, those who were sent by me to make merit returned to me, bowed to me, and reported to me, 'Great King, you should know that in various places of merit-making, the lady, the princes, the ministers, the generals, and the common people each occupy their positions to practice charity and merit-making. Your Majesty's charity is thus interrupted.' I then replied, 'Of what should be paid to me annually from all directions, I divide half to enter the treasury and half to practice benevolence and charity there. I have long practiced benevolence and charity in this way, and I often receive the blessings of being loved, cherished, and agreeable, and I often enjoy happiness without end.' By means of this karma of merit, one enters the gathering place of great merit, just as the five great rivers merge into one river, the so-called Ganges River, which no one can measure. Its water is in the number of hundreds of millions of koṭi, and the fruits of merit are immeasurable, all entering the gathering place of great merit. At that time, the Deva (Deva, god) Sibilī (Sibilī) heard what the Buddha said, joyfully bowed at the Buddha's feet, and then disappeared. (From the Sibilī Deva Sūtra of Verses Spoken by the Buddhas). The Sun Deva (Sūrya-deva, sun god) Asks About the Past Conduct of the Sun and Moon Five The Sun Deva came to the Buddha's abode with countless Devas and bowed his head and said, 'By what kind of conduct can one become the Sun Deva, illuminating the four continents? And by what kind of causes and conditions can one become the Moon Deva, illuminating and dispelling the darkness of the night?' The Buddha said, 'There are four things: first, always delighting in giving; second, cultivating oneself and being cautious in conduct; third, upholding the precepts and not violating them; fourth, lighting lamps in Buddhist temples. If one plants light in the presence of parents, Śrāmaṇa (Śrāmaṇa, renunciate), and ascetics.' Also, the actions of body, speech, and mind are the ten good deeds, such as not killing. The Buddha said, 'There are also four things by which one can become the Moon King: first, giving to the poor and needy; second, upholding the five precepts; third, being respectful
事三尊。四冥設燈光于君父師寺(出超日明三昧經下卷)。
忉利天將終七瑞現遇佛得生人中六
昔忉利宮有一天。壽命垂盡有七種瑞。一者項中光滅。二者頭上華萎。三者面色變。四者衣上有塵。五者腋下汗出。六者身形變。七者離本坐。即自思惟。壽終之後下生鳩夷那竭國疥癩母䐗腹中作豚。甚豫愁苦不知當作何計。有天語言。今佛在此為母說經。唯佛能脫卿之罪耳。即到佛所稽首作禮未及發問。佛告天子。一切萬物皆歸無常。汝素所知何為憂愁。天具白佛。佛言。欲離豚身當誦三自歸。如是日三。天從佛教晨夜自歸。卻後七日天即壽盡。下生維耶離國作長者子。在母胞胎日三自歸。始生墮地亦跪自歸。其母勉身又無惡露。母傍侍婢怖而棄走。母亦深怪。墮地即語。謂之熒惑意欲殺之。退自念言。我少兒子。若殺此兒父必罪我。徐白長者殺之不晚。母即收兒往白長者。產男墮地便長跪叉手自歸三寶。闔門怪之謂之熒惑。父言。止止。此兒非凡人。世人百歲不曉自歸三尊。況初墮地而能稱南無佛。好養視之慎無輕慢。兒遂長大年向七歲。與其輩類于道邊戲。遇舍利弗目連。兒前禮之眾聖驚怪小而能禮。兒言。道人不復見識。具說天上遇佛復見識。我本在天上應生惡道。遇佛慈愍教令自歸故得為人。比丘
【現代漢語翻譯】 現代漢語譯本 供養三尊（佛、法、僧）。在君父師寺（父母、師長所在的寺廟）中，爲了四種幽冥眾生設定燈光。（出自《超日明三昧經》下卷）
忉利天（Trayastrimsa，欲界六天之一）的天人將要命終時，會出現七種衰敗的徵兆，如果遇到佛陀，就能轉生到人間，並具有六種殊勝之處。
過去，忉利天宮中有一位天人，壽命將盡，出現了七種衰敗的徵兆：一是頸部的光明消失，二是頭上的花朵枯萎，三是面色改變，四是衣服上沾染灰塵，五是腋下流出汗水，六是身形改變，七是離開原來的座位。他自己思惟：『我死後將要投生到鳩夷那竭國（Kusinagara）一個患有疥癩病的母豬腹中做豬，』感到非常憂愁痛苦，不知道該怎麼辦。這時，有天人告訴他：『現在佛陀在這裡為母親說法，只有佛陀才能解脫你的罪業。』於是他立刻前往佛陀處，稽首作禮，還沒來得及發問，佛陀就告訴他：『一切萬物最終都會歸於無常，這是你本來就知道的，為何還要憂愁呢？』天人詳細地向佛陀說明情況。佛陀說：『想要脫離豬身，應當唸誦三自歸（皈依佛、皈依法、皈依僧），像這樣每天唸誦三次。』天人聽從佛陀的教誨，早晚都念誦自歸。七天後，這位天人就壽命終結，轉生到維耶離國（Vaishali）一個長者的家中做兒子。他在母親的胎中，每天唸誦三次自歸。剛出生落地時，就跪著唸誦自歸。他的母親身體健康，也沒有任何產後不適。母親身旁的侍女感到害怕，丟下孩子就跑了。母親也感到非常奇怪。孩子落地后就說話，人們認為他是妖孽，想要殺了他。母親退一步想：『這是我年幼的兒子，如果殺了他，父親一定會責怪我。』於是慢慢地告訴長者，晚點再殺也不遲。母親抱著孩子去告訴長者：『生下的男孩落地后就長跪合掌，唸誦皈依三寶，全家人都覺得奇怪，認為他是妖孽。』父親說：『住口！住口！這個孩子不是凡人。世人活到一百歲都不懂得皈依三寶，何況他剛出生落地就能稱念「南無佛（Namo Buddha，皈依佛）」。好好地撫養他，千萬不要輕慢。』孩子長大后，大約七歲時，和同伴在路邊玩耍，遇到了舍利弗（Sariputta）和目連（Maudgalyayana）。孩子上前向他們行禮，眾聖感到驚訝，這麼小就能行禮。孩子說：『道人難道不認識我了嗎？』詳細地說了自己在天上遇到佛陀，佛陀又認識自己的事情，『我本來在天上，應該墮入惡道，因為佛陀慈悲憐憫，教我念誦自歸，所以才能轉生為人。』比丘（Bhikkhu）
【English Translation】 English version Offering to the Three Jewels (Buddha, Dharma, Sangha). Setting up lights for the four dark realms in the temples of the ruler, father, teacher (meaning temples where parents and teachers reside). (From the lower scroll of the Surya-prabha-samadhi Sutra)
When a Deva (celestial being) in Trayastrimsa Heaven (one of the six heavens of the desire realm) is about to die, seven signs of decay appear. If they encounter the Buddha, they can be reborn in the human realm with six auspicious qualities.
In the past, there was a Deva in Trayastrimsa Palace whose lifespan was coming to an end, and seven signs of decay appeared: First, the light from his neck disappeared. Second, the flowers on his head withered. Third, his complexion changed. Fourth, dust appeared on his clothes. Fifth, sweat came out from his armpits. Sixth, his body shape changed. Seventh, he left his original seat. He thought to himself: 'After I die, I will be reborn in the womb of a leprous sow in Kusinagara (Kusinagara) as a pig,' and felt very worried and distressed, not knowing what to do. At this time, a Deva told him: 'Now the Buddha is here preaching the Dharma for his mother, only the Buddha can liberate you from your sins.' So he immediately went to the Buddha, prostrated and paid homage, but before he could ask, the Buddha told him: 'All things ultimately return to impermanence, you already know this, why are you still worried?' The Deva explained the situation to the Buddha in detail. The Buddha said: 'If you want to escape from the pig's body, you should recite the Three Refuges (Refuge in the Buddha, Refuge in the Dharma, Refuge in the Sangha), like this, recite three times a day.' The Deva followed the Buddha's teachings and recited the refuges morning and night. Seven days later, the Deva's lifespan ended, and he was reborn in Vaishali (Vaishali) as the son of a wealthy man. In his mother's womb, he recited the Three Refuges three times a day. When he was born, he knelt down and recited the refuges. His mother was healthy and had no postpartum discomfort. The maid beside the mother was frightened and ran away, abandoning the child. The mother also felt very strange. The child spoke as soon as he was born, and people thought he was a demon and wanted to kill him. The mother stepped back and thought: 'This is my young son, if I kill him, my father will blame me.' So she slowly told the wealthy man that it was not too late to kill him later. The mother took the child and told the wealthy man: 'The boy born knelt down and put his palms together, reciting the refuge in the Three Jewels, the whole family felt strange and thought he was a demon.' The father said: 'Stop! Stop! This child is no ordinary person. People live to be a hundred years old and do not know how to take refuge in the Three Jewels, let alone be able to recite 'Namo Buddha (Namo Buddha, Homage to the Buddha)' as soon as he is born. Take good care of him and do not be disrespectful.' When the child grew up, at about seven years old, he was playing with his companions by the roadside and met Sariputta (Sariputta) and Maudgalyayana (Maudgalyayana). The child stepped forward to greet them, and the saints were surprised that he could greet them at such a young age. The child said: 'Do the ascetics not recognize me?' He explained in detail that he had met the Buddha in heaven, and the Buddha recognized him, 'I was originally in heaven and should have fallen into the evil realms, but because the Buddha was compassionate and taught me to recite the refuges, I was able to be reborn as a human being.' Bhikkhu (Bhikkhu)
即為咒愿言。折梨祇兒語目連等及舍利弗。愿以我言因請世尊諸菩薩僧並及仁等也。受而歸去具白父母。愿辦其供令具甘美。父母愛之從其所言。異其年幼開發大意。又奇所作探識宿命。為極珍妙盡世名味。供具精細過逾兒意。佛及眾僧各作神足來至兒舍飯。佛為說經。兒及父母內外親屬皆得阿惟越致(出折伏羅漢經)。
天人手出甘水濟五百賈人七
昔有導師。與五百賈人共行作估。到大曠野飢渴困極。歸命世尊及釋梵四王怖懅無計。於時道師登高遠望。見有林木飛鳥往趣冀當有水。俱共奔走不久得至。唯見樹木周匝生草其地清潔。導師故謂賈人等。咸共穿地取水必當可得。適共議已。時有天人遙從天上瞻此導師及五百人睏乏水漿。如申臂頃來到其所住于樹上。申其右手從五。指間流出八味甘美之水。供于導師及五百人。各各取用而無窮盡皆得飽滿。所以者何。宿命親親俱種恩福。故使天人念之來下以給美水各得安隱(出譬喻經第三卷)。
三十三天應生豬中轉入人道八
昔三十三天命欲終時。有五瑞應現在前。華萎。衣裳垢穢。腋下汗出。玉女減少。不樂本座。譬如身生疥瘙癰瘡。三十三天有一天子。生五異瑞愁憂呻吟。時帝釋聞之問言。于彼天宮是何等天愁憂呻吟。天子答言。有一天
【現代漢語翻譯】 現代漢語譯本：這就是咒愿之言。告訴折梨祇兒（姓名）對目連（佛陀弟子，神通第一）等以及舍利弗（佛陀十大弟子之一，智慧第一）說：『請您們以我的名義邀請世尊、諸菩薩僧以及各位仁者。』接受后回去，將情況全部告訴父母。希望準備供養，使其具備甘美的食物。父母疼愛他，聽從了他的話。驚異於他年幼卻開發出如此大的意願，又驚奇於他所作所為，能夠探知宿命。準備了極其珍貴美妙、窮盡世間美味的供品，供具精細超過了孩子的期望。佛陀和眾僧各自運用神通來到孩子的家中應供。佛陀為他們說法，孩子和父母內外親屬都證得了阿惟越致（不退轉的果位）。（出自《折伏羅漢經》） 現代漢語譯本：天人伸出手流出甘甜的水，救濟了五百個商人 現代漢語譯本：過去有一位導師，與五百個商人一起做買賣。到達廣闊的曠野，飢渴困頓到了極點。歸命於世尊以及釋提桓因（帝釋天）和四大天王，恐懼而沒有辦法。當時導師登上高處遠望，看見有林木，有飛鳥飛去，希望那裡有水。大家一起奔跑，不久到達。只看見樹木四周生長著草，地面清潔。導師於是告訴商人們，一起挖地取水，一定可以得到。剛商議完畢，當時有一位天人從天上遙望到這位導師和五百人睏乏缺水，像伸出手臂那麼短的時間就來到了他們所在的地方，住在樹上。伸出右手，從五個指頭間流出八種美味甘甜的水，供給導師和五百人。大家各自取用，而水無窮無盡，都得到了飽足。這是什麼原因呢？因為他們前世親近善友，共同種下恩德福報，所以使得天人憶念他們而地獄來供給美味的水，使他們各自得到安穩。（出自《譬喻經》第三卷） 現代漢語譯本：三十三天的天人應當轉生到豬中，後來又轉入人道 現代漢語譯本：過去三十三天（欲界六天之一，位於須彌山頂）的天人壽命將要終結時，有五種不祥的徵兆顯現：頭上的花朵枯萎，身上的衣裳污穢，腋下出汗，玉女減少，不樂於本來的座位。譬如身上生了疥瘡癰瘡。三十三天有一天子，因為出現五種不祥的徵兆而愁眉苦臉。當時帝釋天（三十三天的統治者）聽到了這件事，問道：『在那個天宮裡，是哪位天人愁眉苦臉？』天子回答說：『有一位天
【English Translation】 English version: This is the language of making vows. Zheliqier (name) told Maudgalyayana (one of the Buddha's chief disciples, known for his supernatural powers) and Shariputra (one of the Buddha's chief disciples, known for his wisdom): 'Please, on my behalf, invite the World Honored One, all the Bodhisattva Sangha, and all of you.' After accepting, he returned and told his parents everything. He hoped to prepare offerings, making them delicious and sweet. His parents loved him and listened to his words. They were amazed that he, at such a young age, had developed such great aspirations, and they were also amazed by his actions, being able to perceive past lives. They prepared extremely precious and wonderful offerings, exhausting all the delicious flavors of the world, the offerings being more exquisite than the child had hoped for. The Buddha and the Sangha each used their supernatural powers to come to the child's house for the meal. The Buddha preached the Dharma for them, and the child, his parents, and all their relatives, both internal and external, attained Avaivartika (the state of non-retrogression). (From the Subjugating Arhat Sutra) English version: A Deva extends his hand to produce sweet water, saving five hundred merchants. English version: In the past, there was a guide who traveled with five hundred merchants for trade. They arrived at a vast wilderness, extremely hungry and thirsty. They took refuge in the World Honored One, Shakra (Indra, ruler of the Thirty-three Heavens), and the Four Heavenly Kings, fearful and without a plan. At that time, the guide climbed to a high place and looked into the distance, seeing trees and birds flying towards them, hoping there would be water there. They all ran together and soon arrived. They only saw trees growing around the perimeter, with clean ground. The guide then told the merchants to dig for water, saying they would surely find it. Just as they finished discussing this, a Deva from the heavens saw the guide and the five hundred people suffering from thirst and lack of water. In the time it takes to extend an arm, he arrived at their location, dwelling in a tree. He extended his right hand, and from between his five fingers flowed water of eight delicious and sweet flavors, providing for the guide and the five hundred people. Everyone took what they needed, and the water was inexhaustible, and they were all satisfied. What was the reason for this? Because in their past lives, they were close to good friends and together planted the seeds of kindness and blessings, so the Deva remembered them and descended to provide delicious water, allowing each of them to be safe and secure. (From the Parable Sutra, Volume 3) English version: A Deva from the Trayastrimsha Heaven is destined to be reborn among pigs, but later enters the human realm. English version: In the past, when a Deva from the Trayastrimsha Heaven (one of the six heavens of the desire realm, located on the summit of Mount Sumeru) was about to reach the end of his life, five inauspicious signs appeared: the flowers on his head withered, the clothes on his body became soiled, sweat came from his armpits, the number of celestial women decreased, and he was unhappy in his original seat. It was like having scabies or boils on the body. One of the Devas from the Trayastrimsha Heaven was worried and distressed because of the appearance of these five inauspicious signs. At that time, Shakra (ruler of the Trayastrimsha Heaven) heard about this and asked: 'In which heavenly palace is there a Deva who is worried and distressed?' The Deva replied: 'There is a Deva
子現五瑞應。善哉為彼天子。釋提桓因往詣其所語言。何為愁憂呻吟。乃拍髀為答言。有異災怪。釋提桓因為說偈言。
一切行無常 生者必有盡 夫生輒有死 此滅為最樂
天子言。我不聞此。釋提桓因言。一切恩愛皆有別離。天子言。云何而不懷憂。今此天宮種種五欲皆當別離。命終即生羅閱城豬胎。所食者是糞。方為屠膾所殺。我今見此是以懷愁耳。時釋提桓因語天子言。汝今自歸命佛法僧。所以然者。佛說偈言。
諸有歸命佛 不趣三惡道 受福天人間 后逮涅槃界
天子叉手便作是言。世尊一切智。徹視見觀。愿見救濟。我今歸命佛歸命法歸命比丘僧。遂不處䐗胎。生羅閱祇城第一長者家。見便歡喜不能自勝(出增一阿含第十九卷)。
天女坐花資生之具盡從花出九
有一天女。坐一蓮花上縱廣百由旬。此花獨妙殊于餘者。所欲資生之具隨念皆從花出。進止隨身。目連問言。作何善行受報如此。天女答言。迦葉佛滅度后。遺全身舍利。與佛諸弟子建七寶塔。高廣四十里。時我作女人出見寶塔中像。信敬情發唸佛功德。脫頭上花奉獻于像(出雜藏經)。
天寶女口密十
自在天王天有寶女名曰善口。於一語中顯出百千娛樂音聲。于彼一一音聲中。
【現代漢語翻譯】 現代漢語譯本 天子顯現五種瑞應。太好了，爲了那位天子。釋提桓因（Śakro devānām indraḥ，帝釋天）前往他的住所，說道：『你為何憂愁？』天子拍著大腿回答說：『有奇異的災禍怪事。』釋提桓因為他說偈語道： 『一切行無常，生者必有盡，夫生輒有死，此滅為最樂。』 天子說：『我不曾聽聞這些。』釋提桓因說：『一切恩愛終將別離。』天子說：『怎麼能不感到憂愁呢？現在這天宮中種種五欲享受都將別離，命終之後就要投生到羅閱城（Rāmagrāma）的豬胎中，所吃的是糞便，之後被屠夫宰殺。我如今預見到這些，所以才感到憂愁啊。』當時釋提桓因告訴天子說：『你現在應當歸命佛、法、僧。』為什麼這麼說呢？佛曾說偈語道： 『諸有歸命佛，不趣三惡道，受福天人間，后逮涅槃界。』 天子合掌便說：『世尊（Bhagavān）一切智，徹視見觀，愿見救濟。我如今歸命佛，歸命法，歸命比丘僧（bhikkhu-saṃgha）。』於是便沒有投生豬胎，而是出生在羅閱祇城（Rāmagṛha）第一長者家中，家人見到他便歡喜得無法自持（出自《增一阿含經》第十九卷）。 天女坐花，資生之具盡從花出 有一天女，坐在一朵蓮花上，縱橫一百由旬（yojana，印度古代長度單位）。這朵花特別美妙，勝過其他蓮花。她所需要的各種生活用具，都隨著她的意念從花中涌現出來，進退都伴隨著她。目連（Maudgalyāyana）問道：『你做了什麼善行，能得到這樣的果報？』天女回答說：『迦葉佛（Kāśyapa Buddha）滅度后，留下了全身舍利（śarīra）。我和佛的弟子們建造了一座七寶塔，高廣四十里。當時我作為一個女人，出來看見寶塔中的佛像，心中生起虔誠的信仰，併發愿唸佛的功德，將頭上的花取下供奉給佛像（出自《雜藏經》）。』 天寶女口密 自在天王（Īśvara-deva-rāja）的天宮中有一位寶女，名叫善口。她能在一個語詞中顯現出成百上千種娛樂的聲音。在每一個聲音中，
【English Translation】 English version The son manifested five auspicious signs. Excellent, for that son of heaven. Śakro devānām indraḥ (釋提桓因, the lord of the gods) went to his place and said: 'Why are you worried?' The son slapped his thigh in response, saying: 'There are strange disasters and omens.' Śakro devānām indraḥ spoke a verse for him, saying: 'All conditioned things are impermanent, those who are born must have an end, for birth inevitably leads to death, the cessation of this is the greatest bliss.' The son said: 'I have not heard of this.' Śakro devānām indraḥ said: 'All loving attachments will eventually be separated.' The son said: 'How can I not be worried? Now, all the various sensual pleasures in this heavenly palace will be separated, and after death, I will be reborn in the womb of a pig in Rāmagrāma (羅閱城), eating filth, and then be slaughtered by a butcher. I foresee these things, so I am worried.' At that time, Śakro devānām indraḥ told the son: 'Now you should take refuge in the Buddha, the Dharma, and the Saṃgha.' Why is that? The Buddha spoke a verse, saying: 'Those who take refuge in the Buddha will not go to the three evil realms, they will receive blessings in heaven and among humans, and later attain the realm of Nirvāṇa.' The son clasped his hands and said: 'Bhagavān (世尊), the all-knowing, with thorough vision and observation, I wish to be saved. Now I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the bhikkhu-saṃgha (比丘僧).' Thus, he was not born in a pig's womb, but was born into the family of the foremost elder in Rāmagṛha (羅閱祇城), and the family was overjoyed upon seeing him (from the Ekottara Āgama, volume 19). A heavenly woman sits on a flower, and all the necessities of life come from the flower There was a heavenly woman sitting on a lotus flower, one hundred yojana (由旬, an ancient Indian unit of distance) in length and width. This flower was particularly wonderful, surpassing other lotus flowers. All the necessities of life that she desired emerged from the flower according to her thoughts, and accompanied her in her movements. Maudgalyāyana (目連) asked: 'What good deeds did you do to receive such a reward?' The heavenly woman replied: 'After the Parinirvāṇa of Kāśyapa Buddha (迦葉佛), he left behind his entire body as śarīra (舍利). I and the Buddha's disciples built a seven-jeweled stupa, forty li in height and width. At that time, as a woman, I came out and saw the image in the stupa, and with sincere faith arising in my heart, I vowed to offer the merit of reciting the Buddha's name, and took off the flower on my head to offer it to the image (from the Miscellaneous Collection Sutra).' The heavenly treasure woman's mouth is secret In the palace of Īśvara-deva-rāja (自在天王), there is a treasure woman named Good Mouth. She can manifest hundreds and thousands of entertaining sounds in one word. In each of those sounds,
復出百千音聲。佛子當知。一善口聲。出生無量聲。隨其所應悉令開解(出華嚴經第二十九卷)。
天女聞鹿牛彈琴下悉歌舞十一
過去世時。拘薩羅國有人彈琴。名曰鹿牛。行息中野有六廣大天宮。天女來語鹿牛言。阿舅阿舅為我彈琴。我當歌舞。鹿牛鼓琴六天歌舞。第一歌辭曰。
若男子女人 勝妙衣惠施 施衣因緣故 所生得殊勝 施所盡妙物 生天隨所欲 見我居宮殿 乘虛而遊行 天身如金聚 天女百中勝 觀察斯福德 迴向中中最
余天辭粗相類(文多不載)鹿牛亦禮。禮竟天忽然不現(出過去彈琴人經)。
經律異相卷第二 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第三(地部)
梁沙門僧旻寶唱等集閻浮提一郁單曰二
閻浮提一國封所產一精舍二山三樹四河海五寶珠六人飲乳多少及形壽同異七
閻浮提內方圓近遠及所出有一
閻浮提內。有十六大國八萬四千城八國王四天子。東有晉國天子人民熾盛。南有天竺國天子土地多名象。西有大秦國天子土地饒金璧玉。北有月支國天子土地好馬。八萬四千城中。六千四百種人。萬種音響。五十六萬億丘聚。魚有六千四百種。鳥有四千五百種。獸
【現代漢語翻譯】 現代漢語譯本 『復出百千音聲。佛子當知。一善口聲。出生無量聲。隨其所應悉令開解』（出自《華嚴經》第二十九卷）。 天女聽聞鹿牛（Luni）彈琴後下凡歌舞 過去世時，拘薩羅國（Kosala）有一個人擅長彈琴，名叫鹿牛（Luni）。一次他在中野休息時，有六座廣大的天宮出現，天女對鹿牛說：『阿舅阿舅，請為我們彈琴，我們來歌舞。』鹿牛於是彈琴，六位天女便開始歌舞。第一位天女唱的歌詞是： 『若男子女人，勝妙衣惠施，施衣因緣故，所生得殊勝，施所盡妙物，生天隨所欲，見我居宮殿，乘虛而**，天身如金聚，天女百中勝，觀察斯福德，迴向中中最。』 其餘天女所唱的歌辭大同小異（內容繁多，此處不全部記載）。鹿牛也向她們行禮。行禮完畢，天女們忽然消失不見。（出自《過去彈琴人經》）。 《經律異相》卷第二 大正藏第 53 冊 No. 2121 《經律異相》 《經律異相》卷第三（地部） 梁朝沙門僧旻、寶唱等人編輯 閻浮提（Jambudvipa）一，郁單曰（Uttara Kuru）二 關於閻浮提（Jambudvipa）的描述：一個國家所轄區域，所產物，一精舍，二山，三樹，四河海，五寶珠，六人飲乳多少以及形貌壽命的相同與不同。 閻浮提（Jambudvipa）內部的方圓遠近以及所出產的物產。 閻浮提（Jambudvipa）內部，有十六個大國，八萬四千座城池，八位國王，四位天子。東方有晉國，天子和人民都非常興盛。南方有天竺國（India），天子擁有廣闊的土地和眾多的大象。西方有大秦國（Roman Empire），天子擁有富饒的土地，盛產金銀玉器。北方有月支國（Yuezhi），天子擁有優良的馬匹。八萬四千座城池中，居住著六千四百種人，說著上萬種不同的語言，有五十六萬億個村落。魚類有六千四百種，鳥類有四千五百種，獸類...
【English Translation】 English version 『Again emitting hundreds of thousands of sounds. Disciples of the Buddha, you should know that one good verbal sound gives rise to limitless sounds, enabling all to understand according to their respective needs.』 (From the Avatamsaka Sutra, Volume 29). Celestial maidens descend and dance after hearing Luni (鹿牛) play the lute. In a past life, in the kingdom of Kosala (拘薩羅國), there was a man skilled in playing the lute named Luni (鹿牛). Once, while resting in the middle of a wilderness, six vast celestial palaces appeared. The celestial maidens said to Luni: 『Uncle, uncle, please play the lute for us, and we will sing and dance.』 Luni then played the lute, and the six celestial maidens began to sing and dance. The lyrics of the first maiden's song were: 『If men and women, bestow excellent and wonderful clothing, due to the cause of giving clothing, their future lives will be extraordinary. Bestowing all exquisite things, they are reborn in the heavens as they wish. See me dwelling in a palace, soaring through the air, my celestial body like a golden heap, a celestial maiden surpassing hundreds. Observe this merit and virtue, dedicate it to the most supreme.』 The lyrics sung by the other celestial maidens were similar (too numerous to record here). Luni also paid respects to them. After the salutations, the celestial maidens suddenly disappeared. (From the Sutra of the Lute Player of the Past). The Miscellaneous Sutras and Vinaya, Volume 2 Taisho Tripitaka Volume 53, No. 2121, Miscellaneous Sutras and Vinaya The Miscellaneous Sutras and Vinaya, Volume 3 (Earth Section) Compiled by the Liang Dynasty Monks Sengmin and Baochang Jambudvipa (閻浮提) one, Uttara Kuru (郁單曰) two Descriptions of Jambudvipa (閻浮提): the area governed by a country, its products, one vihara, two mountains, three trees, four rivers and seas, five precious jewels, six the amount of milk consumed by people and the similarities and differences in their appearances and lifespans. The circumference and distance within Jambudvipa (閻浮提) and its products. Within Jambudvipa (閻浮提), there are sixteen great kingdoms, eighty-four thousand cities, eight kings, and four sons of heaven. To the east is the Jin kingdom, where the son of heaven and the people are very prosperous. To the south is the kingdom of India (天竺國), where the son of heaven possesses vast lands and many elephants. To the west is the Roman Empire (大秦國), where the son of heaven possesses fertile lands rich in gold, silver, jade, and precious stones. To the north is the Yuezhi (月支國), where the son of heaven possesses excellent horses. Among the eighty-four thousand cities, there are six thousand four hundred kinds of people, speaking ten thousand different languages, and there are five hundred and sixty trillion villages. There are six thousand four hundred kinds of fish, four thousand five hundred kinds of birds, and beasts...
有二千四百種。樹有萬種。草有八千種。雜藥有七百四十種。雜香有四十三種。寶百二十一種。正寶七種。
海中有二千五百國。百八十國食五穀。二千三百二十國食魚鱉黿。五國王。一王主五百城。第一王名斯梨。國土盡事佛不事眾邪。第二王名迦羅。土地出七寶。第三王名不羅。土地出四十三種香及白琉璃。第四王名阇耶。土地出必缽胡椒。第五王名那頗。土地出白珠及七色琉璃。五大國城多黑短小相去六十五萬里。從是但有海水無有人民。去鐵圍山百四十萬里。中一八崛摩殺人處在舍衛國東八萬十里。佛所化處亦一處。
拘夷那竭國在迦維羅國之東南一千里。王舍國在迦維羅衛國之東南二千二百里。佛得道處在王舍城東南二百里。
維耶離國在迦維衛國之東一千八百里。㮈女國在維耶離城南三里道西。拘睒彌國在迦維羅衛國之西南千二百里。葉波國在迦維羅衛國之東千二百八十里。難國在迦維羅衛國之東三千二百里。
舍衛國在迦維羅衛之西五百里。
波羅㮈國在迦維衛國之西九百六十里。佛轉法輪處在波羅㮈國之北二十里。樹名香凈。降伏魔處也。
波羅㮈私國在舍衛國之南千四百里。中間有恒水東南流。
耆阇崛山有五百岳。佛誦經在中嶽。王舍國在中嶽之下
【現代漢語翻譯】 現代漢語譯本 有二千四百種樹木。樹有萬種。草有八千種。雜藥有七百四十種。雜香有四十三種。寶物有一百二十一種。正寶有七種。
海中有二千五百個國家。一百八十個國家以五穀為主食。二千三百二十個國家以魚鱉黿為主食。有五個國王，每個國王統治五百座城池。第一個國王名叫斯梨（Sri），他的國土全部信奉佛法，不信奉其他邪教。第二個國王名叫迦羅（Kara），他的土地出產七寶。第三個國王名叫不羅（Bura），他的土地出產四十三種香料以及白色琉璃。第四個國王名叫阇耶（Jaya），他的土地出產必缽（pippali）和胡椒。第五個國王名叫那頗（Nabha），他的土地出產白珠和七色琉璃。這五個大國的城池大多矮小，相距六十五萬里。從那裡開始只有海水，沒有人居住。距離鐵圍山（Cakravāḍa）一百四十萬里。其中一處八崛摩（Aṭavaka）殺人的地方，位於舍衛國（Śrāvastī）以東八萬十里處。佛陀教化的地方也是一處。
拘夷那竭國（Kuśinagara）位於迦維羅國（Kapilavastu）的東南方一千里處。王舍國（Rājagṛha）位於迦維羅衛國（Kapilavastu）的東南方二千二百里處。佛陀得道的地方位於王舍城（Rājagṛha）東南二百里處。
維耶離國（Vaiśālī）位於迦維羅衛國（Kapilavastu）的東方一千八百里處。㮈女國（Naimiṣa）位於維耶離城（Vaiśālī）南三里道的西邊。拘睒彌國（Kauśāmbī）位於迦維羅衛國（Kapilavastu）的西南方一千二百里處。葉波國（Yava）位於迦維羅衛國（Kapilavastu）的東方一千二百八十里處。難國（Nanda）位於迦維羅衛國（Kapilavastu）的東方三千二百里處。
舍衛國（Śrāvastī）位於迦維羅衛國（Kapilavastu）的西方五百里處。
波羅㮈國（Varanasi）位於迦維羅衛國（Kapilavastu）的西方九百六十里處。佛陀開始轉法輪的地方位於波羅㮈國（Varanasi）的北方二十里處。那裡的樹名叫香凈，也是降伏魔的地方。
波羅㮈私國（Varanasi）位於舍衛國（Śrāvastī）的南方一千四百里處。中間有恒河（Ganges）向東南方流淌。
耆阇崛山（Gṛdhrakūṭa）有五百座山峰。佛陀誦經在中間的山峰上。王舍國（Rājagṛha）在中間的山峰之下。
【English Translation】 English version There are two thousand four hundred kinds of trees. There are ten thousand kinds of trees. There are eight thousand kinds of grasses. There are seven hundred and forty kinds of miscellaneous medicines. There are forty-three kinds of miscellaneous fragrances. There are one hundred and twenty-one kinds of treasures. There are seven kinds of genuine treasures.
In the sea, there are two thousand five hundred countries. One hundred and eighty countries eat five grains. Two thousand three hundred and twenty countries eat fish, turtles, and soft-shelled turtles. There are five kings, each king ruling five hundred cities. The first king is named Sri (斯梨), and his entire country serves the Buddha and does not serve other heresies. The second king is named Kara (迦羅), and his land produces the seven treasures. The third king is named Bura (不羅), and his land produces forty-three kinds of fragrances and white crystal. The fourth king is named Jaya (阇耶), and his land produces pippali (必缽) and pepper. The fifth king is named Nabha (那頗), and his land produces white pearls and seven-colored crystal. The cities of these five great countries are mostly short and small, and they are sixty-five ten thousand li apart. From there on, there is only seawater and no people. It is one hundred and forty ten thousand li away from Mount Cakravāḍa (鐵圍山). Among them, one place where Aṭavaka (八崛摩) kills people is located eighty ten thousand li east of Śrāvastī (舍衛國). The place where the Buddha transformed is also one place.
Kuśinagara (拘夷那竭國) is located one thousand li southeast of Kapilavastu (迦維羅國). Rājagṛha (王舍國) is located two thousand two hundred li southeast of Kapilavastu (迦維羅衛國). The place where the Buddha attained enlightenment is located two hundred li southeast of Rājagṛha (王舍城).
Vaiśālī (維耶離國) is located one thousand eight hundred li east of Kapilavastu (迦維羅衛國). Naimiṣa (㮈女國) is located three li south of Vaiśālī (維耶離城) on the west side of the road. Kauśāmbī (拘睒彌國) is located one thousand two hundred li southwest of Kapilavastu (迦維羅衛國). Yava (葉波國) is located one thousand two hundred and eighty li east of Kapilavastu (迦維羅衛國). Nanda (難國) is located three thousand two hundred li east of Kapilavastu (迦維羅衛國).
Śrāvastī (舍衛國) is located five hundred li west of Kapilavastu (迦維羅衛國).
Varanasi (波羅㮈國) is located nine hundred and sixty li west of Kapilavastu (迦維羅衛國). The place where the Buddha first turned the wheel of Dharma is located twenty li north of Varanasi (波羅㮈國). The tree there is named Fragrant Purity, and it is also the place where demons are subdued.
Varanasi (波羅㮈私國) is located one thousand four hundred li south of Śrāvastī (舍衛國). In the middle, the Ganges River (恒水) flows southeast.
Mount Gṛdhrakūṭa (耆阇崛山) has five hundred peaks. The Buddha recited scriptures on the middle peak. Rājagṛha (王舍國) is below the middle peak.
(出十二游經)。
問曰。如舍婆提迦毗羅婆。波羅㮈城。皆有諸王王舍。何故獨名此城為王舍。答曰。有人言。是摩伽陀王有子一頭兩面四臂。時人以為不祥。王裂其身首棄之曠野。羅剎女鬼名梨羅。還合其身而乳養之。后大成人力並諸國。取萬八千王置名此山五山中。以大力勢治閻浮提。因名此山為王舍城。複次有人言。摩伽陀王先所住城中失火。一燒一作如是至七。國人疲役。王集諸智人問其意故有言。宜應易處。王見此五山周匝如城。即作宮殿于中止住。故名王舍城。複次往古世時。此國有王名婆藪。厭世出家學作仙人。時居家婆羅門與諸出家仙人共論議。居家婆羅門言。天祀中應殺生啖肉。出家仙人言不應。共諍云云。諸出家婆羅門言。此有大王出家作仙人汝等信不。居家婆羅門言。出家仙人言。我以此人為證。後日當問。居家婆羅門先到婆藪所。語婆藪仙人。明日論議。汝當助我。諸出家仙人問。天祀中應殺生啖肉不。婆藪仙人言。應殺生啖肉。此生在天祀中死故得生天上。出家仙人言。汝大不是。汝大妄語即唾之言。罪人滅去。時婆藪仙人。尋陷入地沒踝。是初開大罪門。諸出家仙人言。汝應實語。若故妄語者。汝身當陷入地中。婆藪言。我知為天故殺羊啖肉無罪。即陷至膝。如是稍沒至腰至頸
【現代漢語翻譯】 現代漢語譯本： （出自《十二游經》）。
問：如舍婆提（梵文：Śrāvastī，意為『聞者眾多』，古代印度城市）、迦毗羅婆（梵文：Kapilavastu，意為『迦毗羅居住地』，釋迦牟尼佛的故鄉）、波羅㮈城（梵文：Varanasi，印度教聖城）都有諸王居住，為何唯獨稱此城為王舍城？ 答：有人說，摩伽陀（梵文：Magadha，古代印度王國）國王生了一個兒子，一個頭，兩張面孔，四條手臂。當時的人認為這是不祥之兆。國王將他的身體撕裂，頭顱丟棄在曠野。羅剎（梵文：Rakshasa，惡鬼）女鬼，名叫梨羅（梵文：Lila），將他的身體重新拼合，並用乳汁餵養他。後來這孩子長大成人，力量強大，吞併了各國，將一萬八千個國王囚禁在這座五山環繞的山中。他以強大的力量統治閻浮提（梵文：Jambudvipa，佛教宇宙觀中的人類居住地）。因此，這座山被稱為王舍城。 又有人說，摩伽陀國王先前居住的城池中發生火災，一次燒燬，一次重建，如此反覆七次，百姓疲憊不堪。國王召集有智慧的人詢問原因，有人說應該遷徙到別處。國王看到這五座山環繞四周，如同城墻，便在此建造宮殿居住，所以稱為王舍城。 還有一種說法，在很久以前，這個國家有一位國王名叫婆藪（梵文：Vasu）。他厭倦了世俗生活，出家修行，學習成為仙人。當時，在家的婆羅門（梵文：Brahmana，印度教祭司）與出家的仙人共同討論議題。在家的婆羅門說，在祭祀天神時應該殺生吃肉。出家的仙人說不應該。雙方爭論不休。出家的婆羅門說，這裡有一位大國王出家做了仙人，你們相信嗎？在家的婆羅門說，我們相信。出家的仙人說，我們就以此人為證，改日再問。 在家的婆羅門先到婆藪那裡，告訴婆藪仙人，明日將有辯論，你應當幫助我們。出家的仙人問，在祭祀天神時應該殺生吃肉嗎？婆藪仙人說，應該殺生吃肉。這些生命在祭祀天神時死去，所以能夠升到天上。出家的仙人說，你大錯特錯，你大說妄語！隨即唾棄他，說：『罪人，滅去吧！』當時，婆藪仙人立刻陷入地中，沒過腳踝。這是開啟大罪之門。出家的仙人說，你應當說實話，如果故意說謊，你的身體將會陷入地中。婆藪說，我知道爲了祭祀天神而殺羊吃肉沒有罪過。隨即陷入到膝蓋。就這樣逐漸沒到腰部，直到頸部。
【English Translation】 English version: (Extracted from the Sutra of the Twelve Excursions).
Question: Śrāvastī (meaning 'abundance of listeners'), Kapilavastu (meaning 'Kapila's residence', the birthplace of Shakyamuni Buddha), and Varanasi (a holy city in Hinduism) all have kings residing there. Why is this city uniquely named Rājagṛha (meaning 'house of kings')? Answer: Some say that the king of Magadha (an ancient Indian kingdom) had a son with one head, two faces, and four arms. People at the time considered this inauspicious. The king tore his body apart and discarded his head in the wilderness. A Rakshasa (demon) woman named Lila reassembled his body and nourished him with milk. Later, this child grew into a powerful adult, conquering various countries and imprisoning eighteen thousand kings within this mountain surrounded by five peaks. He ruled Jambudvipa (the human realm in Buddhist cosmology) with great power. Therefore, this mountain is called Rājagṛha. Others say that the city where the king of Magadha previously resided was plagued by fires, being burned down and rebuilt repeatedly seven times, exhausting the people. The king gathered wise individuals to inquire about the cause, and some suggested relocating. The king saw these five mountains surrounding the area like city walls, so he built palaces and resided there, hence the name Rājagṛha. Another account states that in ancient times, there was a king in this country named Vasu. He grew weary of worldly life, renounced his kingdom, and practiced asceticism to become an immortal. At that time, householder Brahmins (Hindu priests) and ascetic hermits were engaged in discussions. The householder Brahmins argued that animals should be killed and their meat consumed during sacrifices to the gods. The ascetic hermits argued against it. The debate continued. The ascetic hermits said, 'There is a great king here who has renounced his kingdom and become an immortal. Do you believe it?' The householder Brahmins said, 'We believe it.' The ascetic hermits said, 'We will use him as our witness and ask him another day.' The householder Brahmins went to Vasu first and told him, 'There will be a debate tomorrow, and you should help us.' The ascetic hermits asked, 'Should animals be killed and their meat consumed during sacrifices to the gods?' Vasu said, 'Animals should be killed and their meat consumed. These beings die in sacrifices to the gods and are thus reborn in heaven.' The ascetic hermits said, 'You are greatly mistaken! You are uttering great falsehoods!' They immediately spat on him, saying, 'Sinner, be destroyed!' At that moment, Vasu immediately sank into the ground, past his ankles. This was the opening of the gate of great sin. The ascetic hermits said, 'You should speak the truth. If you deliberately lie, your body will sink into the ground.' Vasu said, 'I know that there is no sin in killing sheep and eating their meat for the sake of the gods.' He then sank to his knees. In this way, he gradually sank to his waist, until his neck.
。出家仙人言。汝今妄語得現世報。更以實語雖入地下我能出汝令得免罪。婆藪思惟。我貴重人不應兩種語。又四韋陀法中贊祀天法。我一人死當何足許。一心言。應天祀中殺生啖肉無罪。於是舉身投地。從是以來常用婆藪仙人法。于天祀中殺羊。當下刀時言婆藪殺汝。藪之子名曰廣車。嗣位為王。亦厭世法而不能出家。如是思惟。我父出家生入地中。若治天下復作大罪。我今當何以自處。時空中聲言。汝若行見難值希有處應是中作舍住。未經幾時。王出田獵見有鹿走疾如風。王便逐之百官侍從無能及者。前見五山周匝峻固。其地莊嚴有天華香聞天伎樂。是處希有未曾所見。今我正當此中舍住。即捨本城住此山中。從是已后次第止住故名王舍城(出大智論第三卷)。
精舍二加蘭陀所造竹園緣一須達所造給孤獨園緣二
迦蘭陀長者施佛精舍事一
有豪貴長者。名迦蘭陀。追惜我園施與尼揵。不得奉佛及僧。臥不安席。有大鬼將軍。名曰半師。承佛神旨。即召閱叉推逐尼揵。裸形無恥不應止此。鬼師奉敕。撾打尼揵拖拽器物。尼揵怖走曰。此何惡人暴害乃爾。鬼師答言。長者迦蘭陀當持竹園作佛精舍。大鬼將軍半師見使逐汝輩耳。明日尼揵共責數長者。長者心悅吾愿遂矣。答尼揵曰。此諸鬼神強暴含
【現代漢語翻譯】 現代漢語譯本：出家的仙人說：『你現在說謊，會得到現世的報應。但如果你說實話，即使你已入地，我也有能力救你出來，讓你免於罪責。』婆藪心想：『我是一個地位尊貴的人，不應該有兩種說法。而且四韋陀法中讚美祭祀天神的方法，我一個人死了又算得了什麼呢？』他一心認為：『在祭祀天神的儀式中殺生吃肉是沒有罪的。』於是縱身跳入地下。從此以後，人們常常沿用婆藪仙人的方法，在祭祀天神的儀式中殺羊。當刀落下的時候，就說『婆藪殺了你』。婆藪的兒子名叫廣車，繼承王位。他也厭惡世俗的事務，但又不能出家。他這樣思索：『我的父親出家后墮入地中，如果我治理天下，又會造下大罪。我現在應該怎麼辦呢？』這時，空中傳來聲音說：『如果你看到難以遇到、稀有罕見的地方，就應該在那裡建造住所。』沒過多久，國王出外打獵，看見一隻鹿跑得像風一樣快。國王就追趕它，百官侍從沒有能趕上的。國王向前看見五座山峰環繞，地勢險峻堅固，那裡景色莊嚴，有天上的鮮花和香氣，還能聽到天上的音樂。這個地方稀有罕見，從未見過。我現在正應該在這裡建造住所。』於是捨棄原來的都城，住在這座山中。從此以後，他依次在這裡居住，所以這座城被稱為王舍城（出自《大智度論》第三卷）。
精舍二：迦蘭陀所建造的竹園（緣起一），須達所建造的給孤獨園（緣起二）。
迦蘭陀長者佈施佛陀精舍的事件（一）：
有一位豪門貴族長者，名叫迦蘭陀。他後悔把自己的園林佈施給尼揵子（外道），以至於不能供奉佛陀和僧眾，因此臥不安席。有一位大鬼將軍，名叫半師，奉佛的神旨，立即召集夜叉驅逐尼揵子，說他們裸形，不應該住在這裡。鬼師奉命，敲打尼揵子，拖拽他們的器物。尼揵子害怕地逃走，說：『這是什麼惡人，如此暴虐地傷害我們？』鬼師回答說：『長者迦蘭陀將要用竹園建造佛陀的精舍，大鬼將軍半師奉命驅逐你們這些人。』第二天，尼揵子一起責問長者。長者心裡高興，說：『我的願望終於實現了！』他回答尼揵子說：『這些鬼神含』
【English Translation】 English version: The ascetic said, 'Your current lie will bring immediate retribution. However, if you speak the truth, even though you have entered the earth, I can bring you out and absolve you of your sin.' Vasu thought, 'I am a person of high standing and should not have two sets of words. Moreover, the four Vedas praise the method of sacrificing to the gods. What does it matter if I die alone?' He wholeheartedly believed, 'There is no sin in killing and eating meat in the sacrificial rites to the gods.' Thereupon, he threw himself into the ground. From then on, people often followed the method of the ascetic Vasu, killing sheep in the sacrificial rites to the gods. When the knife fell, they would say, 'Vasu killed you.' Vasu's son was named Guangche (Wide Chariot), who succeeded to the throne. He also detested worldly affairs but could not renounce the world. He pondered, 'My father entered the earth after renouncing the world. If I rule the kingdom, I will commit great sins again. What should I do now?' At this moment, a voice from the sky said, 'If you see a rare and precious place that is hard to find, you should build a dwelling there.' Not long after, the king went out hunting and saw a deer running as fast as the wind. The king chased after it, but none of the officials and attendants could keep up. The king saw five mountains surrounding a steep and solid terrain, adorned with heavenly flowers and fragrances, and heard heavenly music. This place is rare and precious, never seen before. I should build a dwelling here.' So he abandoned the original capital and lived in this mountain. From then on, he resided here in sequence, so this city is called Wangshecheng (City of Royal Abode) (from the third volume of the Mahaprajnaparamita-sastra).
Two Viharas (Monasteries): The Bamboo Grove Vihara built by Kalandaka (Cause One), and the Jetavana Vihara built by Sudatta (Anathapindika) (Cause Two).
The Story of the Elder Kalandaka Donating a Vihara to the Buddha (One):
There was a wealthy and noble elder named Kalandaka. He regretted donating his garden to the Nirgranthas (Jains), which prevented him from making offerings to the Buddha and the Sangha, so he could not sleep peacefully. There was a great Yaksha (demon) general named Banshi, who, following the Buddha's divine will, immediately summoned the Yakshas to drive out the Nirgranthas, saying that they were naked and should not live here. The ghost master, obeying the order, beat the Nirgranthas and dragged their belongings. The Nirgranthas fled in fear, saying, 'What kind of evil person is this, harming us so violently?' The ghost master replied, 'The elder Kalandaka is going to build a Vihara for the Buddha in the Bamboo Grove, and the great Yaksha general Banshi is ordered to drive you people away.' The next day, the Nirgranthas questioned the elder together. The elder was happy and said, 'My wish has finally come true!' He replied to the Nirgranthas, 'These ghosts **contain'
瞋懼必作害。不如委去更求所安。尼揵忿恨即日悉去。長者修立精舍。僧房坐具眾嚴都畢。行詣樹下請佛及僧。眾祐受施止頓化濟。靡不欣樂(出中本起上卷)。
須達多買園以立精舍二
須達多白佛言。舍衛城中人多信邪。如來大慈唯愿顧臨到舍衛城。佛言。彼無精舍云何得去。須達言。弟子營起愿見聽許。世尊默然。愿遣舍利弗指授摸則。即命共往案行周遍無可意處。唯太子祇陀園其地平正林樹郁茂遠近得中。須達以白太子。太子笑言。欲用遊戲。慇勤再三。太子言。若能以黃金布地令間無空者便當相與。須達曰。諾謹隨其價。太子祇陀言。我戲語耳。須達言。太子不應妄語即共興訟。時首陀會天化作一人下為評詳言。夫太子法不應妄語。價既已決。不宜中悔。遂斷與之。便使人像負金出。八十頃中。須臾欲滿。殘餘少地(雜阿含經云五百步)須達思惟。何藏金足。祇陀問言。嫌貴置之。答曰不也。祇陀念言。佛必大德乃使斯人輕寶乃爾。即教語須達園地屬卿。樹林屬我。我自上佛(經云我自為佛造立門樓常使如來經行出入)便就施功。六師聞之往白國王。長者須達買祇陀園欲為瞿曇興立精舍。聽我徒眾與共斠術。沙門得勝便聽起立。若其不如不得起也。王召須達而問之言。今此六師云。卿買園欲為
【現代漢語翻譯】 現代漢語譯本： 嗔恨和恐懼一定會帶來災害。不如放下嗔恨，去尋求安寧的地方。尼揵（外道）的忿恨立即消失。長者（須達多）修建精舍，僧房和坐具等都準備完畢。他前往樹下，邀請佛陀和僧眾。佛陀接受了他的佈施，在那裡停留並教化眾人，沒有誰不感到歡喜。（出自《中本起經》上卷）
須達多購買園林以建造精舍 須達多（Anathapindika）對佛陀說：『舍衛城（Sravasti）中的人大多信仰邪教。如來（Tathagata）您具有大慈悲心，希望您能光臨舍衛城。』佛陀說：『那裡沒有精舍，怎麼能去呢？』須達多說：『弟子願意建造精舍，希望得到您的允許。』世尊（Bhagavan）默許了。須達多請求派遣舍利弗（Sariputra）來指導設計。於是佛陀命令舍利弗一同前往，考察了所有地方，沒有找到合適的地方。只有太子祇陀（Jeta）的園林，地勢平坦，樹木茂盛，距離遠近適中。須達多將此事告訴了太子。太子笑著說：『你想用它來玩樂嗎？』須達多慇勤地再三請求。太子說：『如果能用黃金鋪滿地面，沒有空隙，我就把園林給你。』須達多說：『好的，我一定按照價格支付。』太子祇陀說：『我只是開玩笑而已。』須達多說：『太子不應該說謊。』於是他們就此事爭訟起來。當時，首陀會天（Suddhavasa）化作一個人下凡來評判此事，說：『太子不應該說謊。價格已經確定，不應該反悔。』於是判決將園林判給須達多。須達多便派人用車載著黃金出來，在八十頃（單位）的土地上鋪設，很快就要鋪滿了。還剩下少許土地（《雜阿含經》中說是五百步）。須達多心想，哪裡還有足夠的黃金呢？祇陀問他說：『嫌貴所以停止了嗎？』須達多回答說：『不是的。』祇陀心想：『佛陀一定具有偉大的德行，才能使這個人如此輕視財寶。』於是他告訴須達多說：『園地屬於你，樹林屬於我。我親自供養佛陀（經中說：我親自為佛陀建造門樓，經常讓如來出入經過）。』於是就開始施工。六師（Six heretical teachers）聽說此事，前往稟告國王說：『長者須達多購買了祇陀園，想要為瞿曇（Gautama）建造精舍。請允許我們的徒眾與他辯論。如果沙門（Sramana）獲勝，就允許他建造精舍；如果不如我們，就不允許他建造。』國王召見須達多，問他說：『現在這六師說，你購買園林想要為』
【English Translation】 English version: 'Anger and fear inevitably cause harm. It is better to relinquish anger and seek a place of peace. The resentment of the Niganthas (non-Buddhist ascetics) vanished immediately. The elder (Anathapindika) established a monastery, and the monks' quarters and seating were all prepared. He went to the tree and invited the Buddha and the Sangha. The Buddha accepted his offering, stayed there, and taught the people, and everyone was delighted.' (From the Middle Length Discourses, Volume 1)
Anathapindika Buys a Garden to Build a Monastery 'Anathapindika said to the Buddha (Tathagata): 'The people in Sravasti (Savatthi) mostly believe in heretical teachings. The Tathagata, you have great compassion, I hope you can visit Sravasti.' The Buddha said: 'There is no monastery there, how can I go?' Anathapindika said: 'The disciple is willing to build a monastery, I hope to get your permission.' The World-Honored One (Bhagavan) remained silent. Anathapindika requested that Sariputra (Sariputta) be sent to guide the design. So the Buddha ordered Sariputra to go together, inspected all the places, and did not find a suitable place. Only Prince Jeta's (Jetakumara) garden, the terrain was flat, the trees were lush, and the distance was moderate. Anathapindika told the prince about this. The prince smiled and said: 'Do you want to use it for fun?' Anathapindika earnestly requested again and again. The prince said: 'If you can pave the ground with gold, without any gaps, I will give you the garden.' Anathapindika said: 'Okay, I will definitely pay according to the price.' Prince Jeta said: 'I was just joking.' Anathapindika said: 'The prince should not lie.' So they argued about this matter. At that time, Suddhavasa (Suddhavasa Devas) transformed into a person and came down to judge the matter, saying: 'The prince should not lie. The price has been determined, and it should not be regretted.' So he ruled that the garden should be given to Anathapindika. Anathapindika then sent people to bring out gold by carts, paving it on the eighty acres (unit) of land, and it was about to be filled soon. There was a little land left (the Miscellaneous Agamasutra says five hundred steps). Anathapindika thought, where is there enough gold? Jeta asked him: 'Do you stop because it is too expensive?' Anathapindika replied: 'No.' Jeta thought: 'The Buddha must have great virtue to make this person despise treasures so much.' So he told Anathapindika: 'The garden belongs to you, and the trees belong to me. I will personally offer it to the Buddha (the sutra says: I will personally build a gatehouse for the Buddha, and often let the Tathagata pass in and out).' So construction began. The Six Heretical Teachers (Sattha) heard about this and went to report to the king, saying: 'The elder Anathapindika bought Jeta's garden and wants to build a monastery for Gautama (Gotama). Please allow our followers to debate with him. If the Sramana (Samana) wins, he will be allowed to build the monastery; if he is not as good as us, he will not be allowed to build it.' The king summoned Anathapindika and asked him: 'Now these six teachers say that you bought the garden and want to'
瞿曇起立精舍。求共沙門弟子。斠其伎術。若得勝者聽立精舍。茍其不如便不得起。須達歸家著垢膩衣愁惱不樂。時舍利弗明日時到著衣持缽至須達家。即問之曰。何故不樂。須達具答。此六師輩出家來久精誠有素所學伎術無能及者。我今知尊人伎藝能與斠不。舍利弗言。正使此輩六師之眾。滿閻浮提數如竹林。不能動吾足上一毛。欲斠何等自恣聽之。須達歡喜更著新衣沐浴香水等。即往白王。我以問之恣聽其意。王告六師。今聽汝等共沙門斠術。六師宣告國人。卻後七日當於城外與沙門斠術。舍衛國中十八億人。時彼國法擊鼓會眾。若擊銅鼓八億人集。若打銀鼓十四億人集。若振金鼓一切皆集。七日期滿至平博處椎擊金鼓。一切都集。六師徒眾有三億人。是時人民悉為國王及其六師敷施高座。爾時須達為舍利弗而施高座。時舍利弗在一樹下入諸禪定。而作是念。此會大眾習邪來久憍慢自高草芥群生當以何德而降伏之。思惟是已即立誓言。若我無數劫中慈孝父母敬尚沙門婆羅門者。我初入會一切大眾為我作禮。六師見眾已集而舍利弗獨未來到。便白王言。瞿曇弟子自知無術。眾會既集怖畏不來。王告須達。斠時已到。佛弟子宜來談論。時須達至舍利弗所長跪白言。大德大眾已集。愿來詣會。時舍利弗從禪定起。更正衣
服。以尼師檀著左肩上。徐詳而步如師子王往詣大眾。是時眾人及諸六師忽然起立如風靡草不覺作禮。時舍利弗便升須達所敷之座。六師眾中有一弟子名勞度差。善知幻術。于大眾前咒作一樹。自然長廣蔭覆眾會枝棄郁茂華果各異。眾人咸言。此變乃是勞度差所作。時舍利弗便以神力作旋嵐風。吹拔樹根倒著于地碎為微塵。眾人皆言舍利弗勝。復咒作一池。其池四邊面皆以七寶。池水之中生種種華。舍利弗又化作一大六牙白象。其一牙上有七蓮華。一一華上有七玉女。其象徐詳往詣池邊。並唅其水池即時滅。復作一山。七寶莊嚴眾池樹木華果茂盛。舍利弗又化作金剛力士。以金剛杵遙用指之。山即破壞無有遺余。復作一龍身有十頭。于虛空中雨種種寶。雷電振地驚動大眾。舍利弗又化作一金翅鳥王。擘裂啖之。復作一牛。身體高大肥壯多力粗腳利角跑地大吼𩣺突來前。舍利弗又化作師子。分裂食之。復變其身作夜叉鬼。形體長大頭上火燃。目赤如血四牙長利口目出火騰躍奔起。時舍利弗自化身作毗沙門王。夜叉恐怖即欲退走四面火起無有去處。唯舍利弗邊涼冷無火。即時屈伏五體投地。求哀脫命辱心已生火即還滅。眾咸唱言。舍利弗勝。勞度差不如。時舍利弗身升虛空現四威儀作十八變。作是變已還攝神足坐其本座。
【現代漢語翻譯】 現代漢語譯本：於是，他整理好袈裟，將尼師壇（坐具）搭在左肩上，緩慢而莊嚴地像獅子王一樣走向大眾。這時，所有的人以及六師外道（六個外道宗師）都忽然站立起來，像風吹倒草一樣，不由自主地向他行禮。當時，舍利弗（佛陀的十大弟子之一，以智慧著稱）便登上須達（給孤獨長者）所鋪設的座位。 六師外道中有一個弟子名叫勞度差（外道術士），擅長幻術。他在大眾面前施咒變出一棵樹，自然生長，寬廣茂盛，遮蔽覆蓋整個集會，樹枝繁茂，花果各異。眾人紛紛說，這個變化是勞度差所作。 當時，舍利弗便用神通力變出旋風，將樹連根拔起，倒在地上，碎成微塵。眾人皆說舍利弗勝過勞度差。勞度差又施咒變出一個池塘，池塘四面都用七寶裝飾，池水中生長著各種各樣的花。舍利弗又變化出一頭巨大的六牙白象，每一根象牙上都有七朵蓮花，每一朵蓮花上都有七個玉女。白象緩慢地走向池邊，吸飲池水，池塘立刻消失。 勞度差又變出一座山，用七寶裝飾，山上眾多的池塘、樹木、花果都茂盛繁榮。舍利弗又變化出一個金剛力士，用金剛杵遙遙指向那座山，山立刻崩塌，沒有留下任何殘餘。 勞度差又變出一條龍，身有十個頭，在虛空中降下各種各樣的寶物，雷電震動大地，驚動了大眾。舍利弗又變化成一隻金翅鳥王，將龍撕裂吞食。 勞度差又變出一頭牛，身體高大肥壯，力氣很大，粗壯的腳和鋒利的角，奔跑著，大聲吼叫著，猛衝過來。舍利弗又變化成獅子，將牛分裂吞食。 勞度差又變化自身為夜叉鬼（一種惡鬼），形體巨大，頭上燃燒著火焰，眼睛赤紅如血，四顆牙齒又長又利，口和眼中噴出火焰，騰躍奔跑起來。當時，舍利弗自己變化成毗沙門天王（四大天王之一，北方守護神）。夜叉鬼感到恐懼，想要逃走，四面燃起火焰，無處可去，只有舍利弗身邊涼爽沒有火焰。夜叉鬼立刻屈服，五體投地，哀求饒命，羞辱之心已經產生，火焰立刻熄滅。眾人齊聲高呼，舍利弗勝了，勞度差不如他。 當時，舍利弗身體升到虛空中，現出四種威儀，作出十八種變化。作出這些變化后，他收回神通，回到原來的座位上坐下。
【English Translation】 English version: Then, he arranged his robe, placed the nishidana (sitting cloth) on his left shoulder, and walked slowly and solemnly like a lion king towards the assembly. At that moment, all the people and the six heretical teachers (six non-Buddhist masters) suddenly stood up, like grass bending in the wind, and involuntarily paid homage to him. At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) ascended to the seat prepared by Sudatta (Anathapindika). Among the six heretical teachers was a disciple named Raudraksha (a non-Buddhist magician), skilled in illusion. In front of the assembly, he chanted a mantra and conjured a tree, which grew naturally, wide and lush, covering the entire gathering, with branches flourishing and various flowers and fruits. The crowd said, 'This transformation was created by Raudraksha.' At that time, Shariputra used his supernatural power to create a whirlwind, uprooting the tree and throwing it to the ground, shattering it into dust. The crowd all said that Shariputra had overcome Raudraksha. Raudraksha then chanted a mantra and conjured a pond, with its four sides decorated with seven treasures, and various flowers growing in the pond. Shariputra then transformed into a huge six-tusked white elephant, with seven lotus flowers on each tusk, and seven jade maidens on each lotus flower. The elephant slowly walked to the edge of the pond, drank the water, and the pond immediately disappeared. Raudraksha then conjured a mountain, decorated with seven treasures, with numerous ponds, trees, flowers, and fruits flourishing on it. Shariputra then transformed into a Vajra warrior, pointing at the mountain from afar with a vajra pestle, and the mountain immediately collapsed, leaving no remnants. Raudraksha then conjured a dragon with ten heads, raining down various treasures in the sky, with thunder and lightning shaking the earth, startling the assembly. Shariputra then transformed into a Garuda king, tearing the dragon apart and devouring it. Raudraksha then conjured a bull, with a tall and stout body, great strength, thick legs, and sharp horns, running and roaring loudly, charging forward. Shariputra then transformed into a lion, tearing the bull apart and devouring it. Raudraksha then transformed himself into a yaksha (a type of demon), with a huge body, flames burning on his head, eyes as red as blood, four long and sharp teeth, and flames spewing from his mouth and eyes, leaping and running. At that time, Shariputra transformed himself into Vaishravana (one of the Four Heavenly Kings, guardian of the north). The yaksha felt fear and wanted to escape, but flames arose on all sides, leaving him nowhere to go, except that it was cool and without fire near Shariputra. The yaksha immediately surrendered, prostrating himself on the ground, begging for mercy, feeling humiliated, and the flames immediately extinguished. The crowd shouted in unison, 'Shariputra has won, Raudraksha is no match for him.' At that time, Shariputra ascended into the sky, displaying the four dignities and performing the eighteen transformations. After performing these transformations, he withdrew his supernatural powers and returned to his original seat.
時會大眾見其神力咸懷歡喜。時舍利弗即為說法隨其福行各得道跡。六師徒眾三億弟子于舍利弗所出家學道。長者須達共舍利弗往圖精舍。手捉繩頭。時舍利弗欣然含笑。須達問言。尊人何笑。答曰。汝始於此經營地。而六慾天中宮殿已成。即借道眼須達悉見。問舍利弗。是六慾天何處最樂。舍利弗言。第四天中少欲知足。恒有一生補處菩薩。來生其中法訓不絕。須達言曰。我正當生第四天中。出言已竟余宮悉滅。復更捉繩。時舍利弗慘然憂色。即問尊者何故憂色。答言。汝今見此地中蟻子不耶。汝於過去毗婆尸佛。亦於此地為彼世尊起立精舍。而此蟻子猶在此中生。乃至迦葉佛時亦復如是。九十一劫受一種身。起立精舍為佛作窟。以妙栴檀用為香泥。別房住止千二百處。凡百二十處別打揵稚竟。即白王。唯愿大王遣使請佛。王即遣使詣王舍城請佛及僧。唯愿世尊臨赴舍衛。佛與四眾前後圍繞。放大光明震動天地至舍衛國。所經客舍悉于中止。道次度人無有限量。漸漸來近舍衛城邊。一切大集持諸供具迎待世尊。世尊到國放大光明遍照三千大千世界。足指按地。地皆震動。城中伎樂不鼓自鳴。盲視聾聽啞語僂伸。癃[病-丙+殘]拘癖皆得具足。一切人民男女大小睹斯瑞應。歡喜踴躍來至佛所。十八億人都悉集聚。爾
【現代漢語翻譯】 現代漢語譯本 當時，集會的大眾看到佛的神通力量，都心懷歡喜。這時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）就為他們說法，隨著他們各自的福德因緣，都證得了相應的道果。六師（指當時與佛教對立的六個外道教派）的徒眾中有三億弟子在舍利弗這裡出家學道。長者須達（Sudatta，給孤獨長者，Anāthapiṇḍika）與舍利弗一同前往勘察建造精舍的土地，須達親手拿著繩子的前端。這時，舍利弗欣然含笑。須達問道：『尊者為何發笑？』舍利弗回答說：『你剛開始在這裡規劃土地，而六慾天（Devaloka，佛教宇宙觀中位於欲界的六層天）中的宮殿已經建成。』隨即借用道眼讓須達看到了一切。須達問舍利弗：『這六慾天中，哪裡最快樂？』舍利弗說：『第四天（兜率天，Tuṣita）中最少貪慾，知足常樂，並且總有一生補處菩薩（Ekajātipratibaddha-bodhisattva，指下一生將成佛的菩薩，通常指彌勒菩薩）來生於此，佛法教誨不會斷絕。』須達說道：『我正應當往生到第四天中。』話音剛落，其餘的宮殿都消失了。須達又拿起繩子，這時舍利弗卻面露憂色。須達便問尊者為何憂愁。舍利弗回答說：『你現在看到這地上的螞蟻了嗎？你在過去毗婆尸佛（Vipaśyin，過去七佛之一）時，也曾在這塊土地上為那位世尊建造精舍，而這些螞蟻仍然在這裡生存。乃至迦葉佛（Kāśyapa，過去七佛之一）時也是如此，它們九十一劫都受著同一種身形。你建造精舍，為佛陀建造住所，用上好的栴檀（Sandalwood）作為香泥，建造了一千二百處獨立的房間，總共一百二十處分別敲打揵稚（Ghaṇṭā，報時或集眾用的鐘）。』於是稟告國王：『希望大王派遣使者去王舍城（Rājagṛha）迎請佛陀。』國王立即派遣使者前往王舍城迎請佛陀和僧眾，希望世尊能夠光臨舍衛國（Śrāvastī）。佛陀與四眾弟子前後圍繞，放出大光明，震動天地，到達舍衛國。途中經過的客舍都在那裡停留。在路途中度化眾生，沒有空缺。漸漸靠近舍衛城邊，所有人都聚集起來，拿著各種供養器具迎接世尊。世尊到達國都，放出大光明，遍照三千大千世界（Trisahasra-mahāsahasra-lokadhātu）。用腳趾按壓地面，大地都震動起來。城中的樂器不敲自鳴，盲人能看見，聾人能聽見，啞巴能說話，駝背能伸直，殘疾和畸形的人都變得健全。一切人民，無論男女老少，看到這些吉祥的徵兆，都歡喜踴躍地來到佛陀面前，有十八億人都聚集在一起。
【English Translation】 English version At that time, the assembly, seeing his divine power, were all filled with joy. Then Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) immediately preached the Dharma to them, and according to their respective merits and deeds, they each attained the path. Three hundred million disciples of the six heretical teachers (referring to the six non-Buddhist schools of thought at the time) renounced their homes under Śāriputra and began to study the Way. The elder Sudatta (Anāthapiṇḍika, 'giver to the poor') went with Śāriputra to survey the land for building the monastery, holding the end of the rope in his hand. At that time, Śāriputra smiled with delight. Sudatta asked, 'Venerable one, why do you smile?' He replied, 'You have just begun to plan this land, and palaces have already been completed in the six desire realms (Devaloka, the six heavens of the desire realm in Buddhist cosmology).' Immediately, he used his divine eye to allow Sudatta to see everything. Sudatta asked Śāriputra, 'Among these six desire realms, which is the most joyful?' Śāriputra said, 'In the fourth heaven (Tuṣita), there is little desire and contentment, and there is always a Bodhisattva destined to be reborn only once more (Ekajātipratibaddha-bodhisattva, referring to a Bodhisattva who will become a Buddha in their next life, usually referring to Maitreya Bodhisattva) who is born there, and the teachings of the Dharma never cease.' Sudatta said, 'I should be born in the fourth heaven.' As soon as he spoke these words, the other palaces all disappeared. Sudatta then picked up the rope again, and at this time, Śāriputra looked worried. Sudatta then asked the Venerable one why he looked worried. Śāriputra replied, 'Do you see the ants in this land now? In the past, during the time of Vipaśyin Buddha (one of the past seven Buddhas), you also built a monastery on this land for that World-Honored One, and these ants are still living here. Even during the time of Kāśyapa Buddha (one of the past seven Buddhas), it was the same; they have been receiving the same form for ninety-one kalpas. You built monasteries, built dwellings for the Buddha, using fine sandalwood as fragrant mud, building one thousand two hundred separate rooms, and striking the Ghaṇṭā (a bell used for timekeeping or gathering the assembly) separately in one hundred and twenty places.' Then he reported to the king, 'May the Great King send messengers to Rājagṛha to invite the Buddha.' The king immediately sent messengers to Rājagṛha to invite the Buddha and the Sangha, hoping that the World-Honored One would come to Śrāvastī. The Buddha, surrounded by the fourfold assembly, emitted great light, shaking heaven and earth, and arrived at Śrāvastī. The guesthouses they passed along the way were all stopped at. On the way, they converted beings without omission. Gradually approaching the edge of Śrāvastī, everyone gathered, holding various offerings to welcome the World-Honored One. When the World-Honored One arrived at the capital, he emitted great light, illuminating the Trisahasra-mahāsahasra-lokadhātu (the great trichiliocosm). He pressed his toe on the ground, and the earth shook. The musical instruments in the city played without being struck, the blind could see, the deaf could hear, the mute could speak, the hunchbacked could straighten up, and the crippled and deformed became whole. All the people, men, women, old, and young, seeing these auspicious signs, joyfully came to the Buddha, and eighteen hundred million people gathered together.
時世尊隨病投藥為說妙法。各得道跡(出賢愚經第十卷雜阿含涅槃中中本起諸律多同)。
山三崑崙寶山為五百羅漢所棲一十大山王二地動八種緣三
崑崙寶山為五百羅漢所居一
崑崙山者。則閻浮利地之中心也。山皆寶石。周匝有五百窟。窟皆黃金。常五百羅漢居之。阿耨大泉周圍山外。山內平地河處其中。河岸有四金獸頭。口流出水。各繞一匝還其四方投入四海。像口所出者。則黃河是也。其泉方各二十五由延。深二十一里。泉中有金臺。臺方一由延。臺上有金蓮華。以七寶為莖。如來將五百羅漢常以月十五日于中說戒(出興起行經上卷)。
閻浮提十大山二
大地有十大山王。一雪山王。二香山王。三軻梨羅山王。四仙聖山王。五由乾陀山王。六馬耳山王。七尼民陀羅山王。八斫迦羅山王。九宿慧山王。十須彌山王(出華嚴經第二十二卷)。
地大動有八種緣三
佛在舍衛城告諸比丘。有八因緣而地大動。此地深六十八千由延。為水所持。水依虛空。或復是時虛空風動而水亦動。水動地便大動。是初動也。若比丘得神足所欲自在。觀地如掌能使地大動。是二動也。若復諸天有大神足有大威力。能使地勤。是三動也。若復菩薩在兜術天。欲降神下生是時地動。是四動
【現代漢語翻譯】 現代漢語譯本： 當時，世尊根據他們的病情，為他們宣說微妙的佛法。他們各自證得了道的果位。（出自《賢愚經》第十卷、《雜阿含經》、《涅槃經》、《中本起經》及諸律藏，內容大同小異）。 崑崙寶山是五百羅漢居住的地方。（一）十大山王。（二）地動的八種因緣。（三） 崑崙寶山是五百羅漢居住的地方。（一） 崑崙山，是閻浮提（Jambudvipa，指我們所居住的這個世界）的中心。山體都是寶石構成，周圍有五百個石窟，石窟都是黃金打造。常有五百羅漢居住在那裡。阿耨大泉（Anavatapta，無熱惱池）在崑崙山周圍之外，山內是平地，河流在其中流淌。河岸有四個金獸頭，口中流出水，各自環繞一週后回到四方，注入四大海。像口流出的水，就是黃河。泉水四方各二十五由延（Yojana，古印度長度單位），深二十一里。泉水中有金臺，金臺四方各一由延，臺上有金蓮花，用七寶做莖。如來（Tathagata，佛的稱號之一）常在每月十五日，與五百羅漢在金蓮花臺上宣說戒律。（出自《興起行經》上卷）。 閻浮提的十大山（二） 大地有十大山王：一、雪山王；二、香山王；三、軻梨羅山王（Karavīra）；四、仙聖山王；五、由乾陀山王（Yugandhara）；六、馬耳山王；七、尼民陀羅山王（Nimiṃdhara）；八、斫迦羅山王（Cakkavāla）；九、宿慧山王；十、須彌山王（Sumeru）。（出自《華嚴經》第二十二卷）。 地大震動有八種因緣（三） 佛陀在舍衛城（Śrāvastī）告訴眾比丘：有八種因緣導致大地震動。這大地深六十八千由延，為水所支撐，水依存於虛空。有時虛空中的風流動，水也隨之動盪，水動盪則大地便震動。這是第一種震動。如果比丘獲得神通，能夠隨心所欲，觀看大地如同手掌，能使大地震動。這是第二種震動。如果諸天（Deva）有大神力，有大威力，能使大地震動。這是第三種震動。如果菩薩（Bodhisattva）在兜率天（Tuṣita Heaven），將要降生到人間，這時大地會震動。這是第四種震動。
【English Translation】 English version: At that time, the World Honored One, according to their illnesses, expounded the wonderful Dharma for them. Each of them attained the path fruit. (From the tenth volume of the Damamūka-nidāna-sūtra, the Saṃyukta-āgama, the Nirvana Sutra, the Madhyama-āgama, and various Vinayas, the content is mostly the same.) Mount Kunlun Treasure Mountain is where five hundred Arhats dwell. (1) Ten Great Mountain Kings. (2) Eight causes of great earth tremors. (3) Mount Kunlun Treasure Mountain is where five hundred Arhats dwell. (1) Mount Kunlun is the center of Jambudvipa (the world we live in). The mountain is made of gemstones, and there are five hundred caves around it, all made of gold. Five hundred Arhats (Enlightened disciples) constantly reside there. Anavatapta (Lake Anavatapta, the lake free from heat) is outside the perimeter of Mount Kunlun, and inside the mountain is a flat land with a river flowing through it. On the riverbank are four golden animal heads, from whose mouths water flows, each circling once and returning to the four directions, flowing into the four great seas. The water flowing from the elephant's mouth is the Yellow River. The spring is twenty-five yojanas (an ancient Indian unit of length) on each side and twenty-one li deep. In the spring is a golden platform, one yojana on each side, and on the platform is a golden lotus flower with stems made of seven treasures. The Tathagata (One of the titles of the Buddha) often preaches the precepts on the golden lotus platform with five hundred Arhats on the fifteenth of each month. (From the first volume of the Xingqi Xing Jing). Ten Great Mountains of Jambudvipa (2) The great earth has ten great mountain kings: 1. Snow Mountain King; 2. Fragrant Mountain King; 3. Karavīra Mountain King; 4. Immortal Sage Mountain King; 5. Yugandhara Mountain King; 6. Horse Ear Mountain King; 7. Nimiṃdhara Mountain King; 8. Cakkavāla Mountain King; 9. Lodged Wisdom Mountain King; 10. Sumeru Mountain King. (From the twenty-second volume of the Avataṃsaka Sūtra). Eight Causes of Great Earthquakes (3) The Buddha told the Bhikkhus (monks) in Śrāvastī (a major city in ancient India): There are eight causes for great earthquakes. This earth is sixty-eight thousand yojanas deep and is supported by water, and the water depends on space. Sometimes the wind in space moves, and the water also moves. When the water moves, the earth shakes greatly. This is the first cause of earthquakes. If a Bhikkhu obtains supernatural powers and can do as he pleases, viewing the earth as the palm of his hand, he can cause the earth to shake greatly. This is the second cause of earthquakes. If the Devas (gods) have great supernatural powers and great might, they can cause the earth to shake. This is the third cause of earthquakes. If a Bodhisattva (an enlightened being) is in Tuṣita Heaven (one of the six heavens of the desire realm) and is about to descend to be born, the earth will shake at this time. This is the fourth cause of earthquakes.
也。若菩薩自知在母胎地為大動。是五動也。若菩薩知滿十月當出母胎地為大動。是六動也。若菩薩出家于道場坐。降伏魔怨終成等覺。地為大動。是七動也。若如來於無餘涅槃界。而般涅槃。是八動(出增一阿含第二十四卷)。
樹四千光明國樹出法音一神藥樹二大藥樹三五面益物大樹四大象藏香五牛頭栴檀六須彌南樹七毒樹八
千光明國樹出法音一
過去有佛號師子吼鼓音王。國名千光明。七寶成樹。樹出空無相無作無生無所有無取相。如是諸法之音(出諸法無行經)。
神藥樹二
有神藥樹。名曰摩陀祇主厭。天下方毒不得妄行。有大神蛇身長百二十丈。蛇行索食。有黑頭蟲身長五丈。蟲行道中與蛇相逢。適欲舉頭前斷大蟲。蛇聞藥香屈頭欲走。蛇身羅藥樹。身即中斷分作兩段。頭半生得走。尾便臭爛。諸毒聞此蛇臭。諸惡毒氣皆消滅(出善信經下卷)。
大藥樹三
雪山頂有藥王樹。名非從根生非不從生。縱廣六百八十萬由旬。下極金剛際。此樹生根時。閻浮提樹一切根生。若生莖時及枝葉華果時。閻浮提樹一切悉生枝葉華果。其樹根能生莖。莖能生根。是故名曰不從根生非不從根。於一切處悉能生長。唯除地獄深坑。及水輪中不得生長耳(出華嚴經第三十卷)
【現代漢語翻譯】 現代漢語譯本： 還有，如果菩薩自己知道在母胎中時發生大地震動，這是五種震動。如果菩薩知道滿十個月將要離開母胎時發生大地震動，這是第六種震動。如果菩薩出家在菩提道場打坐，降伏魔怨最終成就正等正覺，大地發生大震動，這是第七種震動。如果如來在無餘涅槃界進入涅槃，這是第八種震動（出自《增一阿含經》第二十四卷）。
四千光明國樹發出佛法之音：一、神藥樹；二、大藥樹；三、五面益物大樹；四、大象藏香；五、牛頭栴檀（niú tóu zhān tán，一種珍貴的檀香）；六、須彌南樹（xū mí nán shù，須彌山南邊的樹）；七、毒樹；八、千光明國樹發出佛法之音。
過去有佛，名號為師子吼鼓音王（shī zi hǒu gǔ yīn wáng）。國名叫千光明（qiān guāng míng）。有七寶成就的樹。樹發出空、無相、無作、無生、無所有、無取相，像這樣的諸法之音（出自《諸法無行經》）。
有神藥樹，名叫摩陀祇主厭（mó tuó qí zhǔ yàn）。天下所有的毒都不能隨意妄行。有一條大神蛇，身長一百二十丈。蛇爬行覓食。有一條黑頭蟲，身長五丈。蟲在路上爬行，與蛇相遇。正要抬頭咬斷大蟲時，蛇聞到藥香，便縮回頭想要逃走。蛇身纏繞藥樹，身體立即斷成兩段。頭半截還活著，得以逃走，尾巴便臭爛。各種毒物聞到這條蛇的臭味，各種惡毒之氣都消滅了（出自《善信經》下卷）。
雪山頂上有藥王樹，名叫非從根生非不從生。縱橫六百八十萬由旬（yóu xún，古印度長度單位）。下端到達金剛地際。這棵樹生根時，閻浮提（yán fú tí，佛教術語，指我們所居住的世界）的樹木一切都生根。如果生莖時以及枝葉花果時，閻浮提的樹木一切都生長枝葉花果。這棵樹的根能生莖，莖能生根，所以名叫不從根生非不從根。在一切地方都能生長，唯獨地獄深坑以及水輪中不能生長（出自《華嚴經》第三十卷）。
【English Translation】 English version: Furthermore, if a Bodhisattva knows that there is a great earthquake while in the mother's womb, this is the fifth kind of movement. If a Bodhisattva knows that there will be a great earthquake when leaving the mother's womb after ten months, this is the sixth kind of movement. If a Bodhisattva leaves home and sits in the Bodhi-mandala (dào chǎng, place of enlightenment), subduing demonic hindrances and ultimately attaining perfect enlightenment, the earth shakes greatly, this is the seventh kind of movement. If the Tathagata (rú lái, 'thus-gone one', an epithet of the Buddha) enters Nirvana (niè pán, state of liberation) in the realm of Nirvana without remainder, this is the eighth kind of movement (from Ekottara Agama Sutra, Volume 24).
Four thousand light-emitting countries' trees emit the sound of Dharma: 1. Divine medicine tree; 2. Great medicine tree; 3. Great tree that benefits things on five sides; 4. Great elephant-stored fragrance; 5. Ox-head sandalwood (niú tóu zhān tán, a precious type of sandalwood); 6. Sumeru South tree (xū mí nán shù, the tree south of Mount Sumeru); 7. Poison tree; 8. Thousand light-emitting countries' trees emit the sound of Dharma.
In the past, there was a Buddha named Lion's Roar Drum Sound King (shī zi hǒu gǔ yīn wáng). The country was called Thousand Lights (qiān guāng míng). There were trees made of seven treasures. The trees emitted the sound of emptiness, signlessness, non-action, non-birth, non-possession, and non-grasping. Such are the sounds of all Dharmas (from the Sutra on the Absence of Actions of All Dharmas).
There is a divine medicine tree named Matangi Lord's Disgust (mó tuó qí zhǔ yàn). All poisons in the world cannot act recklessly. There is a great divine snake, one hundred and twenty zhang (zhàng, a unit of length) long. The snake crawls in search of food. There is a black-headed worm, five zhang long. The worm crawls on the road and encounters the snake. Just as it was about to raise its head to bite the large worm in half, the snake smelled the fragrance of the medicine and retracted its head, wanting to flee. The snake's body coiled around the medicine tree, and its body immediately broke into two pieces. The head half was still alive and managed to escape, while the tail rotted. When various poisons smelled the stench of this snake, all evil poisonous energies were extinguished (from the lower volume of the Good Faith Sutra).
On the summit of Snow Mountain, there is a medicine king tree named 'Not Born from Roots, Yet Not Not Born from Roots'. It is six million eight hundred thousand yojanas (yóu xún, an ancient Indian unit of distance) in length and width. Its lower end reaches the Vajra (jīn gāng, diamond, indestructible) ground. When this tree grows roots, all the trees in Jambudvipa (yán fú tí, the world we live in, according to Buddhist cosmology) grow roots. If it grows stems, branches, leaves, flowers, and fruits, all the trees in Jambudvipa grow branches, leaves, flowers, and fruits. The roots of this tree can grow stems, and the stems can grow roots, therefore it is called 'Not Born from Roots, Yet Not Not Born from Roots'. It can grow in all places, except for deep pits in hell and in the water wheel (from the Avatamsaka Sutra, Volume 30).
。
五面益物大樹四
昔者有王。王名物獵國中有樹名羞波提洹。五百六十里圍。下根周匝八百四十里。高四千里。枝四布匝二千里。樹有五果。道有五面。一面支國王與宮諸伎女共食其果。二面者大臣百官皆共食之。三面者人民共食之。四面者諸沙門道士共食之。五面者飛鳥蟲獸共食之。果皆如二斗瓶。其味如蜜。樹無守者。果分物不相侵。時人皆壽八萬四千歲。時人有九種病。一者寒。二者熱。三者饑。四者渴。五者大便。六者小便。七者愛慾。八者食多。九者年老。女人年五百歲。爾乃行嫁(出阿難唸經)。
大象藏香五
人中有香。名大象藏。因龍斗生。若燒一丸。興大光明細云覆上。味如甘露。七日七夜降香水雨。若著身者身則金色。若著衣服宮殿樓閣。亦悉金色。若有眾生得聞此香。七日七夜歡喜悅樂。滅一切病無有枉橫。遠離恐怖危害之心。專向大慈普念眾生。我知彼已而為說法。令無量眾生得不退轉(出華嚴經第四十二卷)。
牛頭栴檀香六
牛頭栴檀香。從離垢山生。若以涂身。火不能燒(出華嚴經第四十二卷)。
須彌南樹七
須彌山南有一大樹。高四千里。諸缽叉鳥恒棲其上。樹常不動。有一小鳥。形類鶉鴳。住止其上。樹輒震撫。缽叉問
【現代漢語翻譯】 現代漢語譯本
五面益物大樹四
過去有一位國王，國王名叫物獵，他的國家裡有一棵樹，名叫羞波提洹（Xiu Bo Ti Huan）。樹的周圍有五百六十里，樹根周圍有八百四十里，高四千里，樹枝向四面八方伸展，周圍有二千里。樹上有五種果實，樹幹有五個面。一面上的果實供國王和後宮的妃嬪歌伎們食用；二面上的果實供大臣百官們食用；三面上的果實供人民食用；四面上的果實供沙門道士們食用；五面上的果實供飛鳥蟲獸們食用。果實都像兩個斗的瓶子那麼大，味道像蜂蜜一樣甜美。樹沒有看守的人，大家分享果實，互不侵佔。當時的人們都活到八萬四千歲。那時的人們有九種疾病：一是寒冷，二是炎熱，三是飢餓，四是口渴，五是大便，六是小便，七是愛慾，八是吃得太多，九是年老。女子到了五百歲才出嫁（出自《阿難唸經》）。
大象藏香五
人間有一種香，名叫大象藏（Da Xiang Zang）。因為龍爭鬥而產生。如果燒一丸，就會興起巨大的光明，細密的雲彩覆蓋在上面，味道像甘露一樣。連續七天七夜降下香水雨。如果塗在身上，身體就會變成金色。如果塗在衣服、宮殿、樓閣上，也都會變成金色。如果有眾生聞到這種香，連續七天七夜都會歡喜快樂，消除一切疾病，沒有冤屈橫禍，遠離恐怖危害之心，專心向往大慈大悲，普遍關懷眾生。我知道他們的情況后，就為他們說法，使無量眾生得到不退轉的境界（出自《華嚴經》第四十二卷）。
牛頭栴檀香六
牛頭栴檀香（Niu Tou Zhan Tan Xiang），從離垢山（Li Gou Shan）生長出來。如果用來塗抹身體，火不能燒（出自《華嚴經》第四十二卷）。
須彌南樹七
須彌山（Xu Mi Shan）南面有一棵大樹，高四千里，各種缽叉鳥（Bo Cha Niao）經常棲息在樹上。樹經常不動，有一隻小鳥，形狀像鵪鶉，停留在樹上，樹就震動搖擺。缽叉鳥問
【English Translation】 English version
The Five-Faced Beneficial Tree Four
In the past, there was a king named Wu Lie (Wu Lie). In his kingdom, there was a tree named Xiu Bo Ti Huan (Xiu Bo Ti Huan). It was 560 li in circumference, with roots extending 840 li around. It was 4,000 li tall, and its branches spread 2,000 li in all directions. The tree bore five kinds of fruit and had five faces. The fruit from one face was for the king, his consorts, and female entertainers; the fruit from the second face was for the ministers and officials; the fruit from the third face was for the common people; the fruit from the fourth face was for the Shramanas and Taoists; and the fruit from the fifth face was for the birds and beasts. The fruits were as large as two-斗 (dou) bottles and tasted like honey. There was no one guarding the tree, and people shared the fruit without encroaching on each other's portions. People at that time lived to be 84,000 years old and suffered from nine kinds of illnesses: cold, heat, hunger, thirst, defecation, urination, lust, overeating, and old age. Women married at the age of 500 (from the Ananda Remembrance Sutra).
The Great Elephant Hidden Incense Five
Among humans, there is an incense called Da Xiang Zang (Da Xiang Zang), which is produced from dragon fights. If one pellet is burned, it emits great light and fine clouds above, with a taste like nectar. For seven days and seven nights, it rains fragrant water. If applied to the body, the body turns golden. If applied to clothes, palaces, and pavilions, they also turn golden. If sentient beings smell this incense, they will be joyful and happy for seven days and seven nights, eliminating all illnesses, preventing unjust misfortunes, and keeping them away from fear and harm, directing their minds towards great compassion and universally thinking of all beings. Knowing their situation, I preach the Dharma to them, enabling countless beings to attain non-retrogression (from the Avatamsaka Sutra, Volume 42).
Cow-Head Sandalwood Incense Six
Cow-Head Sandalwood Incense (Niu Tou Zhan Tan Xiang) grows from Li Gou Mountain (Li Gou Shan). If used to anoint the body, fire cannot burn it (from the Avatamsaka Sutra, Volume 42).
Southern Sumeru Tree Seven
South of Mount Sumeru (Xu Mi Shan) is a large tree, 4,000 li tall, where various Bo Cha birds (Bo Cha Niao) often dwell. The tree is usually still. There is a small bird, shaped like a quail, that stays on it, and the tree shakes. The Bo Cha birds ask
樹神言。汝無知。我身重大而自不動。小鳥來時反更震搖。神言。此鳥雖小。從海底食一金剛。金剛為物。所墮之處無不破散。所以大怖不能自安耳(出十卷譬喻經第七卷)。
毒樹八
舍衛國有官園。生一毒樹。男女遊觀停息其下。或頭痛欲裂。或腰脊疼。或於樹下終。守園人。施長柯斧。長一丈有餘。遙斫去之。未經旬日。生已如故。如是多過。枝葉隨後。如舊團圓。樹中之妙。眾人見者。無不歡喜。不知忌諱。皆來遭此。園人宗親。貪樂樹蔭。盡取命終。園人隻立。晝夜愁憂。號悲行走。有問。智人語之。當盡其根。適欲掘根。復恐定死。進更思惟。出家學道。佛言。
伐樹不盡根 雖伐猶復生 伐愛不盡本 數數復生苦
心寤克責。即得初果(出斫毒樹經)。
河海五四大河一五大河二大海八德三
四大河一
復有四大河。從阿耨大池出流趣大海。一名𠷐伽。二名辛頭。三名卜叉。四名司陀。彼𠷐伽從金象口出。繞池一匝流趣東海。彼辛頭從銀牛口出。繞池一匝流趣南海。彼卜叉從琉璃馬口出。繞池一匝流趣西海。彼司陀者從頗梨師子口出繞池一匝流趣北海。彼四大河。各有四河以為眷屬。唯說廣大有名字者。然彼四河各有五百眷屬。合有二千河。終趣大海
【現代漢語翻譯】 現代漢語譯本 樹神說：『你太無知了。我的身體巨大，本來不會動搖。但是小鳥飛來的時候，反而讓我更加震動搖晃。』樹神解釋說：『這鳥雖然小，卻從海底吃一種金剛（vajra，一種堅硬無比的物質）。金剛這種東西，它掉落的地方沒有不被破壞的。所以我非常害怕，不能安定下來。』（出自十卷《譬喻經》第七卷）
毒樹八
舍衛國（Śrāvastī，古印度城市）有一個官家園林，生長著一棵毒樹。男女老少來這裡遊玩休息，在樹下停留，有的頭痛欲裂，有的腰背疼痛，有的甚至在樹下死去。管理園林的人，用長柄斧頭，斧頭長一丈多，遠遠地砍去樹枝。但是不到十天，樹又像原來一樣生長出來。像這樣多次砍伐，枝葉很快又恢復到原來的樣子，團團圓圓。樹的奇妙之處，眾人看見了，沒有不歡喜的，不知道它的危害，都來這裡，結果都遭了殃。園丁的親戚朋友，貪圖樹蔭的涼爽，最終都喪命了。園丁孤身一人，日夜愁眉苦臉，悲傷地走來走去。有人問他原因，聰明人告訴他，應該把樹根徹底挖掉。他想挖樹根，又害怕自己也會因此而死。於是他進一步思考，決定出家學道。佛說：
『砍伐樹木不徹底，即使砍了還會再生長；斷除愛慾不徹底，就會一次又一次地遭受痛苦。』
園丁內心醒悟，克制自己的慾望，立刻證得了初果（Sotāpanna，佛教修行證悟的第一個階段）。（出自《斫毒樹經》）
河海五四大河一五大河二大海八德三
四大河一
又有四大河，從阿耨大池（Anavatapta，傳說中位於喜馬拉雅山脈的大湖）流出，流向大海。第一條叫𠷐伽（Gaṅgā，恒河）。第二條叫辛頭（Sindhu，印度河）。第三條叫卜叉（Vakṣu，阿姆河）。第四條叫司陀（Sītā，錫爾河）。那條𠷐伽河從金象口流出，繞池一圈，流向東海。那條辛頭河從銀牛口流出，繞池一圈，流向南海。那條卜叉河從琉璃馬口流出，繞池一圈，流向西海。那條司陀河從頗梨師子口流出，繞池一圈，流向北海。這四大河，每一條都有四條支流作為眷屬。這裡只說廣大而且有名字的支流。實際上，這四條河每一條都有五百條支流，總共有兩千條河流，最終都流向大海。
【English Translation】 English version The tree spirit said, 'You are ignorant. My body is large and does not move on its own. But when small birds come, they shake me even more.' The spirit explained, 'Although this bird is small, it eats a vajra (diamond or thunderbolt, an indestructible substance) from the bottom of the sea. The vajra is such a thing that wherever it falls, it destroys everything. That is why I am so afraid and cannot be at peace.' (From the seventh volume of the ten-volume Piyujing)
Poisonous Tree Eight
In Śrāvastī (an ancient Indian city), there was a government garden with a poisonous tree growing in it. Men and women came to visit and rest under it. Some had splitting headaches, some had back pain, and some even died under the tree. The gardener used a long-handled axe, more than ten feet long, to chop off the branches from a distance. But in less than ten days, the tree grew back as before. This happened many times, and the branches and leaves quickly returned to their original round shape. The wonder of the tree was such that everyone who saw it was delighted, unaware of its danger, and all came to it, only to suffer the consequences. The gardener's relatives and friends, greedy for the shade of the tree, eventually lost their lives. The gardener was left alone, sad and worried day and night, walking around in sorrow. Someone asked him the reason, and a wise man told him that he should completely dig up the roots of the tree. He wanted to dig up the roots, but he was afraid that he would die as a result. So he thought further and decided to leave home and study the Dharma. The Buddha said:
'If you do not completely cut off the roots of a tree, it will grow again even if you cut it down; if you do not completely cut off the root of desire, you will suffer again and again.'
The gardener awakened in his heart, restrained his desires, and immediately attained the first fruit (Sotāpanna, the first stage of enlightenment in Buddhism). (From the Cho Du Shu Jing)
Rivers and Seas Five Four Great Rivers One Five Great Rivers Two Seas Eight Virtues Three
Four Great Rivers One
There are also four great rivers that flow from Anavatapta (a legendary lake in the Himalayas) and flow into the sea. The first is called Gaṅgā (the Ganges River). The second is called Sindhu (the Indus River). The third is called Vakṣu (the Amu Darya River). The fourth is called Sītā (the Syr Darya River). The Gaṅgā flows out of the mouth of a golden elephant, circles the lake once, and flows into the Eastern Sea. The Sindhu flows out of the mouth of a silver bull, circles the lake once, and flows into the Southern Sea. The Vakṣu flows out of the mouth of a lapis lazuli horse, circles the lake once, and flows into the Western Sea. The Sītā flows out of the mouth of a crystal lion, circles the lake once, and flows into the Northern Sea. Each of these four great rivers has four tributaries as its retinue. Only the large and named tributaries are mentioned here. In reality, each of these four rivers has five hundred tributaries, for a total of two thousand rivers, all of which eventually flow into the sea.
(出毗婆沙第二卷)。
五大河二
西流者名恒。南流者名耶云。東流者有兩。一名沙陸。一名阿夷越。北流者名墨。皆流澍于海。立天地來雨落河澍水無增減。去其舊名。合為一海水也(出海八德經)。
大海有八德三
佛游無勝國。常以十五日。為諸沙門說戒坐定。佛默無言。阿難曰。坐定。世尊乃曰。諸沙門中。有心邪行違者。非其下賤所能執行。清濁相違。吾不說也。目連入定觀見。即謂之曰。起非爾俗人所應坐處。不肯時起牽臂使出曰爾無至德。心懷六邪。何敢以臭溷之體。坐天香之座。爾是棄人。非沙門矣。佛告沙門。觀彼巨海有八種德。其廣即汪洋無涯。其深則有不測之底。稍入稍深無前所礙。斯一德也。潮不過期。斯二德也。海含眾寶靡所不苞。死屍臭朽海不容焉。斯三德也。海懷眾珍。無求不得。斯四德也。普天之下有五大河。流入于海。皆去舊名。合為一海。斯五德也。五河萬流雨落恒澍。海中水如故曾無增減。斯六德也。海有眾魚因軀巍巍。第一魚身長四千里。第二魚身長八千里。第三魚身長萬二千里。第四魚身長萬六千里。第五魚身長二萬里。第六魚身長二萬四千里。第七魚身長二萬八千里。斯七德也。海水通咸邊中如一斯八德也(出海八德經)。
寶珠六
【現代漢語翻譯】 現代漢語譯本： （出自《毗婆沙論》第二卷）。
五大河二
向西流的河叫做恒河（Ganga）。向南流的河叫做耶雲河（Yamuna）。向東流的有兩條，一條叫做沙陸河（Sarayu），一條叫做阿夷越河（Aciravati）。向北流的河叫做墨河（Mahī）。這些河流都注入大海。自從天地形成以來，雨水降落，河流注入，海水的量沒有增加也沒有減少。河流失去了它們原有的名字，匯合成一個海水。（出自《海八德經》）
大海有八德三
佛陀游化到無勝國（a country）。經常在每月十五日，為眾多的沙門（shramana，出家人）說戒並禪坐。佛陀沉默不語。阿難（Ananda）說：『禪坐完畢。』世尊（Bhagavan，佛陀的尊稱）才說：『在眾多的沙門中，有心懷邪念、行為違背戒律的人，不是他們卑劣的行為所能執行的。清凈和污濁相互違背，我不會為他們說法。』目連（Maudgalyayana）入定觀察，立刻對那個人說：『起來，這不是你這種凡夫俗子應該坐的地方。』那人不肯起來，目連抓住他的手臂把他拉出去，說：『你沒有高尚的德行，心中懷著六種邪念。怎麼敢用你那污穢的身體，坐在天香的座位上？你是個被拋棄的人，不是沙門。』佛陀告訴眾沙門：『觀察那巨大的海洋有八種德行。它的廣闊無邊無際，它的深度深不可測。逐漸進入，逐漸加深，沒有阻礙。這是第一種德行。潮汐不會超過預定的時間。這是第二種德行。海洋包含著各種珍寶，沒有不包容的。死屍和腐臭的東西，海洋不會容納。這是第三種德行。海洋懷藏著各種珍寶，沒有求不到的。這是第四種德行。普天之下有五大河流，流入海洋，都失去了原有的名字，匯合成一個大海。這是第五種德行。五條河流和無數的支流，雨水不斷降落注入，海水的水量卻始終如故，沒有增加也沒有減少。這是第六種德行。海洋中有各種各樣的魚類，它們的身體非常巨大。第一種魚身長四千里，第二種魚身長八千里，第三種魚身長一萬二千里，第四種魚身長一萬六千里，第五種魚身長二萬里，第六種魚身長二萬四千里，第七種魚身長二萬八千里。這是第七種德行。海水的味道到處都是一樣的咸。這是第八種德行。』（出自《海八德經》）
寶珠六
【English Translation】 English version: (Extracted from the second volume of the Vibhasha Shastra).
The Five Great Rivers Two
The river flowing westward is called Ganga (the Ganges). The river flowing southward is called Yamuna (the Yamuna River). There are two rivers flowing eastward, one is called Sarayu (the Sarayu River), and the other is called Aciravati (the Aciravati River). The river flowing northward is called Mahi (the Mahi River). All these rivers flow into the sea. Since the creation of heaven and earth, the rainfall and the river flow into the sea, the amount of seawater has neither increased nor decreased. They lose their original names and merge into one seawater. (From the Sutra of the Eight Virtues of the Sea)
The Great Sea Has Eight Virtues Three
The Buddha traveled to the country of No Victory (a country). Often on the fifteenth of each month, he would preach the precepts and meditate for the many shramanas (shramana, renunciants). The Buddha remained silent. Ananda (Ananda) said, 'Meditation is complete.' The Bhagavan (Bhagavan, the Blessed One) then said, 'Among the many shramanas, there are those who harbor evil thoughts and whose actions violate the precepts, which their base actions cannot perform. Purity and impurity contradict each other, and I will not preach for them.' Maudgalyayana (Maudgalyayana) entered into meditation and observed this, and immediately said to that person, 'Get up, this is not a place for you, a common person, to sit.' That person refused to get up, so Maudgalyayana grabbed his arm and pulled him out, saying, 'You have no noble virtues and harbor six evil thoughts in your heart. How dare you sit on the seat of heavenly fragrance with your filthy body? You are a rejected person, not a shramana.' The Buddha told the shramanas, 'Observe that the great sea has eight virtues. Its breadth is boundless, and its depth is unfathomable. Gradually entering, it gradually deepens without obstruction. This is the first virtue. The tides do not exceed the scheduled time. This is the second virtue. The sea contains all kinds of treasures, without exception. Corpses and putrid things, the sea does not tolerate. This is the third virtue. The sea harbors all kinds of treasures, and nothing is unobtainable. This is the fourth virtue. Under all of heaven, there are five great rivers that flow into the sea, all losing their original names and merging into one sea. This is the fifth virtue. The five rivers and countless tributaries, with constant rainfall flowing in, the amount of water in the sea remains the same, neither increasing nor decreasing. This is the sixth virtue. The sea has all kinds of fish, whose bodies are very large. The first fish is four thousand li long, the second fish is eight thousand li long, the third fish is twelve thousand li long, the fourth fish is sixteen thousand li long, the fifth fish is twenty thousand li long, the sixth fish is twenty-four thousand li long, and the seventh fish is twenty-eight thousand li long. This is the seventh virtue. The taste of seawater is uniformly salty everywhere. This is the eighth virtue.' (From the Sutra of the Eight Virtues of the Sea)
Jewel Pearl Six
明月摩尼珠一大海生寶珠二光明大寶三
明月摩尼珠一
明月摩尼珠。多在龍腦中。若眾生有福德者。自然得之。猶如地獄。自生治罪之器。此寶亦名如意珠。常出一切寶物。衣服飲食隨意所欲。得此珠者。毒不能害。火不能燒。或云。是帝釋所執。金剛與阿修羅斗時。碎落閻浮提。又言。諸過去久遠佛舍利。法既滅盡。變成此珠以為利益(出大智論第五十九卷)。
生寶珠二
大海中有四寶珠。一切眾寶皆從之生。若無四珠。一切寶物漸就滅盡。諸小龍神不能得見。唯娑伽羅龍王密置深寶藏中。此深寶藏有四種名。一名眾寶積聚。二名無盡寶藏三名遠熾然。四名一切莊嚴聚(出華嚴經第三十卷)。
光明大寶三
大海之中。有四燃熾光明大寶。一名日藏光明大寶。二名離涸光明大寶。三名火珠光明大寶。四名究竟無餘光明大寶。若大海中無此四寶。四域天下金剛圍山。乃至非想非非想處皆悉漂沒。日藏光明。能變海水為酪。離涸光明。能變海酪為蘇。火珠光明。能燃海蘇。究竟無餘光明大寶。能然海蘇永盡無餘(出華嚴經第四十卷)。
人飲乳多少及形壽不同七
閻浮提。兒生墮地。乃至三歲。母之懷抱為飲幾乳。彌勒答曰。飲乳一百八十斛。除母腹中所食四分
【現代漢語翻譯】 現代漢語譯本 明月摩尼珠一 明月摩尼珠（Cintamani，如意寶珠）。多在龍腦中。如果眾生有福德，自然可以得到它，就像地獄中自然產生懲罰罪惡的器具一樣。此寶也叫如意珠，能不斷涌現出各種寶物，衣服飲食隨心所欲。得到此珠的人，毒不能侵害，火不能燒燬。有人說，這是帝釋天（Indra）所持有的寶物，金剛（Vajra）與阿修羅（Asura）戰鬥時，碎片掉落到閻浮提（Jambudvipa）。也有人說，這是過去久遠諸佛的舍利，佛法滅盡后，變成此珠來利益眾生（出自《大智度論》第五十九卷）。 生寶珠二 大海中有四種寶珠，一切眾寶都由此而生。如果沒有這四種寶珠，一切寶物會逐漸滅盡。諸小龍神不能得見，只有娑伽羅龍王（Sāgara-nāgarāja）秘密地安置在深寶藏中。這深寶藏有四種名稱：一名眾寶積聚，二名無盡寶藏，三名遠熾然，四名一切莊嚴聚（出自《華嚴經》第三十卷）。 光明大寶三 大海之中，有四種燃熾光明的寶物。一名日藏光明大寶，二名離涸光明大寶，三名火珠光明大寶，四名究竟無餘光明大寶。如果大海中沒有這四種寶物，四域天下、金剛圍山，乃至非想非非想處都會被漂沒。日藏光明，能將海水變為乳酪；離涸光明，能將海酪變為酥油；火珠光明，能燃燒海酥；究竟無餘光明大寶，能將海酥燃燒殆盡（出自《華嚴經》第四十卷）。 人飲乳多少及形壽不同七 在閻浮提（Jambudvipa），嬰兒出生落地，乃至三歲，在母親懷抱中喝多少乳汁？彌勒（Maitreya）回答說：喝一百八十斛乳汁，還不包括在母親腹中所食用的四分之一。
【English Translation】 English version Bright Moon Mani Pearl One The Bright Moon Mani Pearl (Cintamani, wish-fulfilling jewel) is mostly found in the dragon's brain. If sentient beings have merit and virtue, they will naturally obtain it, just as instruments for punishing sins naturally arise in hell. This treasure is also called the Wish-Fulfilling Pearl, and it constantly produces all kinds of treasures, clothing, food, and drink according to one's wishes. Those who obtain this pearl cannot be harmed by poison or burned by fire. Some say that it is held by Indra, and when Vajra fought with the Asuras, fragments fell to Jambudvipa. Others say that it is the relics of past Buddhas from a long time ago, which, after the Dharma has been extinguished, transform into this pearl to benefit sentient beings (from the Mahaprajnaparamita-sastra, Volume 59). Life-Generating Pearl Two In the great ocean, there are four precious pearls from which all treasures are born. Without these four pearls, all treasures would gradually be extinguished. Minor dragon spirits cannot see them; only the Sāgara-nāgarāja secretly places them in deep treasure troves. These deep treasure troves have four names: first, Accumulation of All Treasures; second, Inexhaustible Treasure Trove; third, Remotely Blazing; fourth, Assembly of All Adornments (from the Avatamsaka Sutra, Volume 30). Great Treasure of Light Three In the great ocean, there are four great treasures of blazing light. First, the Great Treasure of Sunlight; second, the Great Treasure of Separating from Dryness; third, the Great Treasure of Fire Pearl Light; fourth, the Great Treasure of Ultimate and Complete Light. If the great ocean did not have these four treasures, the four regions of the world, the Vajra Mountain Range, and even the Realm of Neither Perception nor Non-Perception would all be submerged. The Sunlight Treasure can transform seawater into cheese; the Separating from Dryness Light can transform sea cheese into ghee; the Fire Pearl Light can burn sea ghee; the Ultimate and Complete Light can burn sea ghee completely without remainder (from the Avatamsaka Sutra, Volume 40). Differences in the Amount of Milk Consumed and Lifespan Seven In Jambudvipa, how much milk does a child drink from the time they are born until they are three years old, while being held in their mother's arms? Maitreya replied: They drink one hundred and eighty hu of milk, not including the one-fourth they consume in their mother's womb.
。東弗于逮。兒生墮地。乃至三歲。飲乳一千八百斛。西拘耶尼。兒生墮地。乃至三歲。飲乳八百八十斛。北郁單曰。兒生墮地。坐陌頭。行人授指唼指。七日便成人。彼土無乳。中陰眾生飲吸于風。閻浮提眾生壽命百歲。東弗于逮眾生壽二百五十歲。西拘耶尼眾生壽命五百歲。北郁單越人壽命千歲。中陰眾生壽命七日。閻浮提眾生人面上廣下狹。東弗于逮人面正圓。拘耶尼人面上狹下廣。郁單曰人面形正方。中陰眾生面狀。如他化自在天也(出衆生未然三界經)。
郁單曰二
北郁單曰天下。周匝廣長。各四十萬里。有種種山。其河兩邊。有種種樹及種種華。水中有船。以四寶作之。浴池名難陀。其水涼濡。底沙皆金。周匝有陛。四寶作之。金陛銀桄銀陛金桄。琉璃陛水精桄。水精陛琉璃桄。有種種蓮華。華若斷者。汁出如乳味甘如蜜。光照四十里。其香亦聞四十里。池東有河。名已味。池南有河。名修竭。池西有河。名大土。池北有河。名善種。是諸河水皆有華樹。以四寶成。池東有園。名賢上。欄楯行樹亦四寶成。園中香樹出種種香。有衣被樹。有瓔珞樹。出種種衣被瓔珞。有音樂樹。出種種音樂。樹高七里。有高六里五里四里三里二里。池南有園觀。名與賢。池西有園觀。名羅越。池北有園觀。
【現代漢語翻譯】 現代漢語譯本：東方弗于逮（Pūrvavideha，四大部洲之一）的人，孩子出生落地，到三歲為止，要喝一千八百斛（hú，古代容量單位）的乳汁。西方拘耶尼（Aparagodānīya，四大部洲之一）的人，孩子出生落地，到三歲為止，要喝八百八十斛的乳汁。北方郁單曰（Uttarakuru，四大部洲之一）的人，孩子出生落地，坐在路邊，行人授以手指讓他吮吸，七天就長成成人。那個地方沒有乳汁，中陰（antarābhava，死亡到投胎之間的過渡狀態）眾生吸飲風。閻浮提（Jambudvīpa，我們所居住的洲）眾生的壽命是百歲。東方弗于逮眾生的壽命是二百五十歲。西方拘耶尼眾生的壽命是五百歲。北方郁單越人的壽命是千歲。中陰眾生的壽命是七日。閻浮提眾生的人面是上面寬下面窄。東方弗于逮的人面是正圓形。拘耶尼的人面是上面窄下面寬。郁單曰的人面形狀是正方形。中陰眾生的面貌，如同他化自在天（Paranirmita-vasavartin，欲界第六天）一樣（出自《眾生未然三界經》）。
郁單曰二
北方郁單曰天下，四周廣闊，各有四十萬里。有各種各樣的山，山間的河流兩岸，有各種各樣的樹木和花朵。水中有用四寶製成的船。浴池名叫難陀（Nanda，歡喜），池水清涼柔和，池底都是黃金。四周有臺階，用四寶製成，金臺階配銀柱，銀臺階配金柱，琉璃臺階配水晶柱，水晶臺階配琉璃柱。有各種各樣的蓮花，蓮花如果折斷，流出的汁液像乳汁一樣，味道甘甜如蜜，光芒照耀四十里，香味也能傳到四十里。池東邊有條河，名叫已味。池南邊有條河，名叫修竭。池西邊有條河，名叫大土。池北邊有條河，名叫善種。這些河水裡都有用四寶製成的花樹。池東邊有個園林，名叫賢上，欄桿和行道樹也是用四寶製成。園中有香樹，散發出各種各樣的香氣。有衣被樹，有瓔珞樹，長出各種各樣的衣被和瓔珞。有音樂樹，發出各種各樣的音樂。樹高七里，也有高六里、五里、四里、三里、二里的。池南邊有個園觀，名叫與賢。池西邊有個園觀，名叫羅越。池北邊有個園觀。
【English Translation】 English version: The people of Eastern Pūrvavideha (one of the four great continents), when a child is born, drink 1,800 hu (an ancient unit of volume) of milk until the age of three. The people of Western Aparagodānīya (one of the four great continents), when a child is born, drink 880 hu of milk until the age of three. The people of Northern Uttarakuru (one of the four great continents), when a child is born, sit by the roadside, and passersby offer their fingers for the child to suck, and they grow into adults in seven days. There is no milk in that land, and the beings in the antarābhava (the intermediate state between death and rebirth) drink and suck the wind. The lifespan of beings in Jambudvīpa (the continent we inhabit) is one hundred years. The lifespan of beings in Eastern Pūrvavideha is two hundred and fifty years. The lifespan of beings in Western Aparagodānīya is five hundred years. The lifespan of the people of Northern Uttarakuru is one thousand years. The lifespan of beings in the antarābhava is seven days. The faces of beings in Jambudvīpa are wide at the top and narrow at the bottom. The faces of people in Eastern Pūrvavideha are perfectly round. The faces of people in Aparagodānīya are narrow at the top and wide at the bottom. The faces of people in Uttarakuru are square. The appearance of beings in the antarābhava is like that of the Paranirmita-vasavartin Devas (the sixth heaven of the desire realm) (from the 'Sutra of Beings in the Unformed Three Realms').
Uttarakuru Two
The land of Northern Uttarakuru is vast and wide, each side measuring forty thousand yojanas. There are various mountains, and on both sides of the rivers there are various trees and flowers. In the water, there are boats made of the four treasures. The bathing pond is named Nanda (Joy), its water is cool and soft, and the bottom is all gold. Around it are steps made of the four treasures, with gold steps and silver pillars, silver steps and gold pillars, lapis lazuli steps and crystal pillars, and crystal steps and lapis lazuli pillars. There are various lotus flowers, and if a flower is broken, the juice that comes out is like milk, and its taste is as sweet as honey, its light shines for forty yojanas, and its fragrance can also be smelled for forty yojanas. To the east of the pond is a river named Ivimi. To the south of the pond is a river named Sukata. To the west of the pond is a river named Mahatata. To the north of the pond is a river named Subija. All these rivers have flower trees made of the four treasures. To the east of the pond is a garden named Bhadrottara, and the railings and rows of trees are also made of the four treasures. In the garden, there are fragrant trees that emit various fragrances. There are clothing trees, and there are garland trees, which produce various clothes and garlands. There are music trees, which produce various music. The trees are seven yojanas high, and there are also those that are six, five, four, three, and two yojanas high. To the south of the pond is a garden pavilion named Datta-bhadra. To the west of the pond is a garden pavilion named Rucira. To the north of the pond is a garden pavilion.
名常有華。諸樹所出。及其高卑。亦如東園。北方天下樹曲交路。天人在上。男女異處。有凈潔粳米。不種自生。出一切味。若欲行淫。意起相視無所言說。男子便前行。女人隨後。至園觀中共相娛樂。或二三日。或至七日。隨意罷去。不相屬也。女人懷妊。七八日便生。持著四徼道中。若有人從四面來者。與指[口*宿]出乳飲之。過七日已。自以福德。即自長大。如閻浮人年二十。若二十五也。周匝四方。有水名阿耨多羅。后夜云起雨八味水。如人飲食。地若油涂塵土不起。草樹常有。華實皆香。如香熱時。有亂風吹掃上賢園觀。伊蘭風生。吹落華至人膝。此天下人皆入園中游戲相娛無所繫屬。人慾食時。取凈潔粳米。以焰味珠光爨其下。飯熟則四方至隨皆食之。食亦不盡。
有樹名象兜。交曲上合如交落。人民在上止宿。男女異處。人齒髮紺青長八寸。人面色同長短等。皆壽千歲。死生欲界諸天。天壽終。生閻浮提大豪貴家。大小便利。地裂受之受已還合。死時好衣服莊嚴之不啼哭。置四徼道中。郁遮鳥舉置北方天下外(出樓炭經第一卷)。
經律異相卷第三 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第四(應始終佛部第一)
梁沙門僧旻寶唱等集得道師宗
【現代漢語翻譯】 現代漢語譯本： 名叫常有的華（Changyou de Hua），各種樹木從中生長出來。樹木的高矮也和東園（Dongyuan）一樣。在北方天下，樹木枝幹交錯形成道路。天人和人在上方，男女居住在不同的地方。那裡有潔凈的粳米，無需種植就能自然生長，能產生各種各樣的味道。如果想要行淫，只要心念一動，相互對視，無需言語。男子便先行，女子隨後，到園林中共同娛樂，或者兩三天，或者七天，隨意結束，互不隸屬。女子懷孕后，七八天便生產。將嬰兒放在四通八達的道路中間，如果有人從四面八方來，便會用手指擠出乳汁餵養他。過了七天，嬰兒依靠自己的福德，自然長大，如同閻浮提（Yanfuti，娑婆世界）的人到了二十歲或二十五歲。四周有水，名叫阿耨多羅（Anuotuola，無熱惱池）。後半夜云起，降下具有八種味道的水，如同人們的飲食。地面如同塗了油一樣，不起塵土。草木常青，花朵和果實都散發香氣，如同香爐加熱時一樣。有狂風吹掃上賢園觀（Shangxian Yuanguan），伊蘭風（Yilan Feng）吹落花朵，堆積到人的膝蓋處。這個天下的人都進入園中游戲娛樂，互不約束。人們想吃飯時，就取用潔凈的粳米，用焰味珠（Yanwei Zhu）的光芒在下面燒火做飯。飯煮熟后，四面八方的人都來隨意食用，食物也吃不完。
有一種樹名叫象兜（Xiangdou），枝幹交錯，上方合攏，如同交錯的屋檐。人們在樹上居住，男女居住在不同的地方。人的牙齒和頭髮呈紺青色，長八寸。人的面色相同，高矮也一樣。壽命都有一千歲。死後往生到欲界諸天（Yujie Zhutian）。天壽終了后，往生到閻浮提（Yanfuti，娑婆世界）的大富大貴之家。大小便時，地面裂開接納，接納后又自動合攏。死的時候，穿著華麗的衣服，不啼哭，放置在四通八達的道路中間，郁遮鳥（Yuzhe Niao）將屍體舉起，放置到北方天下之外（出自《樓炭經》第一卷）。
《經律異相》卷第三 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第四（應始終佛部第一）
梁朝沙門僧旻（Sengmin）、寶唱（Baochang）等編輯整理，得道師宗（Dedao Shizong）。
【English Translation】 English version: Its name is Changyou de Hua (Changyou de Hua, literally 'often having flowers'). Various trees grow from it. The height of the trees is also like that of Dongyuan (Dongyuan, Eastern Garden). In the Northern World, the branches of the trees intersect to form roads. Devas and humans are above, and men and women live in different places. There is pure粳米 (Jingmi, japonica rice) that grows naturally without being planted, and it produces all kinds of flavors. If they want to engage in sexual activity, as soon as the thought arises, they look at each other without saying a word. The man goes first, and the woman follows, to the gardens to enjoy themselves together, for two or three days, or up to seven days, ending as they please, without belonging to each other. When a woman becomes pregnant, she gives birth in seven or eight days. She places the baby in the middle of the crossroads. If someone comes from all directions, they will squeeze milk from their finger and feed it to the baby. After seven days, the baby grows up naturally by their own merit, like a person of twenty or twenty-five years old in Jambudvipa (Yanfuti, the Saha world). Around the area is water called Anuotuola (Anuotuola, Anavatapta Lake). In the latter half of the night, clouds rise and rain falls with water of eight flavors, like people's food and drink. The ground is as if coated with oil, and no dust rises. The grass and trees are always green, and the flowers and fruits all emit fragrance, like when incense is heated. There are chaotic winds that sweep the Shangxian Yuanguan (Shangxian Yuanguan, Upper Sage Garden), and the Yilan Feng (Yilan Feng, Yilan Wind) blows down the flowers, piling up to people's knees. The people of this world all enter the garden to play and enjoy themselves, without any constraints. When people want to eat, they take the pure粳米 (Jingmi, japonica rice) and use the light of the Yanwei Zhu (Yanwei Zhu, Flame-Taste Pearl) to cook the rice underneath. When the rice is cooked, people from all directions come and eat as they please, and the food is never exhausted.
There is a tree called Xiangdou (Xiangdou). Its branches intersect and converge at the top, like intersecting eaves. People live on the tree, and men and women live in different places. People's teeth and hair are dark blue, eight inches long. People's faces are the same color, and their heights are the same. They all live for a thousand years. After death, they are reborn in the Desire Realm Heavens (Yujie Zhutian). When their heavenly lifespan ends, they are reborn into wealthy and noble families in Jambudvipa (Yanfuti, the Saha world). When they urinate or defecate, the ground splits open to receive it, and then closes automatically. When they die, they wear beautiful clothes and do not cry. They are placed in the middle of the crossroads, and the Yuzhe Niao (Yuzhe Niao, Yuzhe Bird) lifts the body and places it outside the Northern World (from the first volume of the Lou Tan Jing).
《Jing Lü Yi Xiang》Volume 3 Taisho Tripitaka Volume 53, No. 2121 《Jing Lü Yi Xiang》
《Jing Lü Yi Xiang》Volume 4 (First of the Buddha Section from Beginning to End)
Compiled and collected by the Liang Dynasty monks Sengmin (Sengmin), Baochang (Baochang), etc., following the teachings of Dedao Shizong (Dedao Shizong).
一託生王宮二現跡成道三阿難問葬法四現般涅槃五摩耶五衰相現六
得道師宗一
如來昔在久遠劫時。行菩薩道。為大國王。父母崩亡。讓國與弟。獨行求道。見一婆羅門。姓瞿曇氏。從之受學。因同其姓。入于深山。禪思念道。乞食還國。國人不識。呼小瞿曇。自於城外甘蔗園中。起立精舍。有五百大賊。劫盜官財。經園邊過。明日步蹤遂錄菩薩。以木貫身立大樹下血流於地。大瞿曇氏飛來問曰。有何罪酷乃至爾乎。官人放弩射而殺之。大瞿曇泣下沾棺。取血濕土以為泥團。持還精舍。置左右二器中曰。是道士若至誠者。天神當使血化為人。卻後十月左即成男。右即成女。姓瞿曇氏。男名舍夷。賢劫中寶佛時又號釋迦。越壽五百萬歲者是也(出十二游經)佛在摩竭提界。善勝道場元吉樹下。德力降魔。度二估客。惟定光如來。拜吾佛名云。汝于來世九十一劫。當得作佛。字釋迦文。十號具足。如我今也。吾從是來。積功累行。六度四等修持不倦。功報無遺大愿成果(出中本起上卷)。
現生王宮二
究竟菩薩。在兜率天。詰天共議。當使菩薩現生何氏。種英天子問曰。一生補處降神何種。答曰。種姓有六十德者。我當降之(文多不載)唯有釋家久植德本。迦維羅衛人。大小和穆上下相承。
【現代漢語翻譯】 現代漢語譯本 一、託生王宮，二、現跡成道，三、阿難問葬法，四、現般涅槃，五、摩耶五衰相現，六、得道師宗一
如來過去在很久遠的劫時，行菩薩道，做大國王。父母去世后，他將王位讓給弟弟，獨自修行求道。他見到一位婆羅門，姓瞿曇氏（Gautama），便跟隨他學習，因此也用了這個姓。他進入深山，禪思念道，乞食后返回國家。國人不認識他，稱他為小瞿曇。他自己在城外甘蔗園中，建立精舍。有五百個大盜，搶劫官府的財物，經過園邊。第二天，官府沿著足跡搜查，逮捕了菩薩，用木頭貫穿他的身體，立在大樹下，血流滿地。大瞿曇氏飛來問道：『有什麼罪過要受到如此酷刑？』官人放箭射死了他。大瞿曇哭泣，眼淚沾濕了棺材，取血和濕土做成泥團，帶回精舍，放在左右兩個器皿中，說：『如果這位道士是至誠的，天神應當使血化成人。』十個月后，左邊的器皿就變成男孩，右邊的器皿就變成女孩，都姓瞿曇氏。男孩名叫舍夷（Sari），在賢劫中寶佛（Ratna Buddha）時又號釋迦（Sakya），活了五百萬歲。 (出自《十二游經》) 佛在摩竭提界（Magadha），善勝道場（Good Victory Bodhimanda）元吉樹（Auspicious Tree）下，以德力降伏魔眾，度化了兩位商人。定光如來（Dipankara Buddha）曾拜我的佛名說：『你于來世九十一劫后，應當成佛，名為釋迦文（Sakyamuni），十號具足，就像我今天一樣。』我從那時以來，積累功德，勤奮修行六度四等，功德回報沒有遺漏，大愿最終成果。(出自《中本起經》上卷)
現生王宮二
究竟菩薩，在兜率天（Tushita Heaven），與諸天共同商議，應當讓菩薩降生於哪個氏族。種英天子問道：『一生補處菩薩應當降生於哪個種族？』回答說：『種姓有六十種德行者，我應當降生於此。』（文中省略了很多內容）只有釋迦（Sakya）家族長期積累德本，迦維羅衛國（Kapilavastu）的人民，大小和睦，上下相承。
【English Translation】 English version I. Entering the Royal Palace, II. Manifesting the Path to Enlightenment, III. Ananda Asks About Funeral Rites, IV. Manifesting Parinirvana, V. Maya's Manifestation of the Five Signs of Decay, VI. The Origin of the Master Who Attained the Path - 1
In the distant past, the Tathagata practiced the Bodhisattva path as a great king. After his parents passed away, he relinquished the kingdom to his younger brother and sought the path alone. He encountered a Brahmin named Gautama, and studied under him, thus adopting the same surname. He entered deep mountains, meditated on the path, and returned to the country after begging for food. The people of the country did not recognize him and called him Little Gautama. He built a hermitage in a sugarcane garden outside the city. Five hundred great thieves, who had robbed the government treasury, passed by the garden. The next day, officials followed their footprints and arrested the Bodhisattva, impaling him on a tree, causing blood to flow to the ground. The great Gautama flew over and asked, 'What crime deserves such torture?' The officials shot and killed him with arrows. The great Gautama wept, his tears wetting the coffin. He took the blood and wet soil to make mud balls, brought them back to the hermitage, and placed them in two containers, saying, 'If this ascetic is sincere, the gods will transform the blood into human beings.' Ten months later, the left container produced a boy, and the right container produced a girl, both named Gautama. The boy was named Sari, also known as Sakya during the time of Ratna Buddha in the Bhadrakalpa, who lived for five million years. (From the Sutra of the Twelve Deeds) The Buddha, in the Magadha realm, under the Auspicious Tree in the Good Victory Bodhimanda, subdued the demons with his virtue and power, and converted two merchants. Dipankara Buddha once bowed to my Buddha name and said, 'In the future, ninety-one kalpas from now, you shall become a Buddha named Sakyamuni, complete with the ten titles, just like me today.' Since then, I have accumulated merit, diligently practiced the six perfections and the four immeasurables, and my meritorious rewards have been fully realized, and my great vows have come to fruition. (From the first volume of the Middle Length Agama)
II. Manifesting Birth in the Royal Palace
The ultimate Bodhisattva, in Tushita Heaven, discussed with the devas which clan the Bodhisattva should be born into. The Prince of Seeds asked, 'Which clan should the Bodhisattva, who is in his last life before Buddhahood, descend into?' The answer was, 'I shall descend into a clan with sixty virtues.' (Much of the text is omitted) Only the Sakya clan has long cultivated roots of virtue. The people of Kapilavastu are harmonious in both large and small matters, with mutual respect between superiors and inferiors.
國富民樂渴仰一乘。且白凈王性行仁賢。夫人姓瞿曇氏。溫良忠善護身口意。已五百世為菩薩母。王后晏寢。菩薩化乘白象。冠日之精。入于胎中。身心安樂猶如深禪。詣無憂樹下。遣使啟王。時無憂林有十種瑞。一忽然廣博。二土石變為金剛。三寶樹行列。四沉香莊嚴。五華鬘充滿。六眾寶流出。七池生芙蓉。八天龍夜叉合掌而住。九天女恭敬。十一切諸佛放光普照。王大歡喜。後身輕軟。不想三毒。諸有疾者手摩必愈。既滿十月臨產之時。有三十二瑞。一後園林木自然生果。二陸地出青蓮大如車輪。三枯樹生華。四七寶車至。五地中寶藏自然涌出。六名香好華遍佈遠近。七雪山五百師子羅住城門。八五百白象皆住殿前。九細雨澤香。十百味飲食給諸飢渴(文多不載與諸本起同)。四月八日夜明星出時。后思園觀游憐鞞樹下。三千國土六反震動。沸宿隕落樹即屈枝。母即攀執。諸天散華。從右脅生。身長丈六。即行七步。寶華承足。舉手住而言。天上天下唯我為尊。三界皆苦何可樂者。釋梵奉侍。四王接上金案。龍降香水以充洗浴。五百青衣各生力士。白馬產駒。黃羊生羔(瑞應本起云奴名車匿馬名揵陟諸本起大同細異)。后七日母便命終。生忉利天。太子幼稚應須料理。時有說者。唯大愛道是大子姨母。清凈無夫
【現代漢語翻譯】 現代漢語譯本：國家富強，人民安樂，渴望並仰慕唯一的佛法（Ekayana）。而且凈飯王（Śuddhodana）天性仁慈賢明。王后姓瞿曇彌（Gotami），溫和善良，忠誠地守護著自己的身、口、意。已經有五百世作為菩薩的母親。王后安穩地睡著，菩薩化作一頭白象，頭戴著太陽的光輝，進入王后的胎中。王后身心安樂，就像進入了深深的禪定。王后前往無憂樹下，派使者稟告國王。當時無憂樹林有十種祥瑞：一是忽然變得廣闊，二是泥土石頭變為金剛，三是寶樹排列成行，四是沉香裝飾，五是華麗的綵帶充滿，六是各種寶物流出，七是池塘里生長出芙蓉，八是天龍夜叉合掌而立，九是天女恭敬地侍奉，十是一切諸佛放出光明普照。國王非常歡喜。王后身體輕盈柔軟，沒有貪嗔癡三毒的念頭。凡是有疾病的人，用手觸控王后的身體，病就會痊癒。等到懷胎十個月臨產的時候，有三十二種祥瑞：一是後花園的樹木自然生長出果實，二是陸地上長出像車輪一樣大的青蓮花，三是枯樹開花，四是七寶車到來，五是地中的寶藏自然涌出，六是名貴的香和美好的花遍佈遠近，七是雪山的五百隻獅子羅列在城門，八是五百頭白象都站在宮殿前，九是下著細雨，散發著香氣，十是各種美味的食物供給飢渴的人們（內容繁多，不一一記載，與各種本起經相同）。四月八日夜晚，啟明星出現的時候，王后想著去花園觀賞遊玩，走到藍毗尼（Lumbini）樹下，三千國土發生六種震動。沸星隕落，樹枝彎曲下來，王后就攀著樹枝。諸天散花。菩薩從王后的右脅出生，身長一丈六尺。隨即行走七步，寶華承托著他的腳。舉起手來，說道：『天上天下，唯我為尊。三界皆苦，有什麼值得快樂的呢？』 釋天（Śakra）和梵天（Brahmā）侍奉著，四大天王（Four Heavenly Kings）將菩薩放在金案上。龍降下香水來為菩薩沐浴。五百個青衣童子各自生出大力士。白馬生下小馬駒，黃羊生下小羊羔（瑞應本起經中說奴隸名叫車匿（Chandaka），馬名叫揵陟（Kanthaka），各種本起經大同小異）。王后七日後便去世了，往生到忉利天（Trāyastriṃśa Heaven）。太子年幼，應該需要人來照料。當時有人說，只有大愛道（Mahāprajāpatī）是太子的姨母，清凈沒有丈夫。
【English Translation】 English version: The country is rich, the people are happy, and they yearn for the One Vehicle (Ekayana). Moreover, King Śuddhodana is by nature benevolent and virtuous. The queen's surname was Gotami, gentle and kind, faithfully guarding her body, speech, and mind. She has been the mother of Bodhisattvas for five hundred lifetimes. The queen was sleeping peacefully when the Bodhisattva transformed into a white elephant, wearing the essence of the sun, and entered her womb. The queen's body and mind were at peace, as if she had entered deep meditation. She went to the Ashoka tree and sent a messenger to inform the king. At that time, the Ashoka grove had ten auspicious signs: first, it suddenly became vast and expansive; second, the soil and stones turned into diamonds; third, rows of precious trees appeared; fourth, it was adorned with agarwood; fifth, it was filled with magnificent garlands; sixth, various treasures flowed out; seventh, lotuses grew in the ponds; eighth, nagas and yakshas stood with their palms together; ninth, heavenly maidens respectfully served; tenth, all the Buddhas emitted light and illuminated everywhere. The king was overjoyed. The queen's body was light and soft, and she had no thoughts of the three poisons (greed, hatred, and delusion). Anyone who was sick would be healed by touching the queen's body. When the ten months of pregnancy were completed and the time of delivery was near, there were thirty-two auspicious signs: first, the trees in the rear garden naturally produced fruit; second, blue lotuses as large as chariot wheels grew on the land; third, withered trees blossomed; fourth, seven-jeweled chariots arrived; fifth, treasures from the earth naturally emerged; sixth, precious fragrances and beautiful flowers spread far and wide; seventh, five hundred lions from the Himalayas lined up at the city gates; eighth, five hundred white elephants stood in front of the palace; ninth, a fine rain fell, emitting fragrance; tenth, various delicious foods were provided to the hungry and thirsty (much of the content is not recorded, as it is similar to various origin stories). On the eighth day of the fourth month, when the morning star appeared, the queen thought of going to the garden to enjoy herself, and when she reached the Lumbini tree, three thousand lands shook in six ways. A falling star fell, and the tree branch bent down, so the queen grasped the branch. The devas scattered flowers. The Bodhisattva was born from the queen's right side, his body was sixteen feet tall. He immediately walked seven steps, with precious flowers supporting his feet. He raised his hand and said: 'Above and below the heavens, I alone am the honored one. All three realms are suffering, what is there to be happy about?' Śakra and Brahmā attended him, and the Four Heavenly Kings placed the Bodhisattva on a golden platform. Dragons descended fragrant water to bathe the Bodhisattva. Five hundred blue-clad boys each gave birth to a strongman. A white horse gave birth to a foal, and a yellow sheep gave birth to a lamb (the Book of Auspicious Omens says that the slave was named Chandaka and the horse was named Kanthaka; various origin stories are largely the same with minor differences). The queen passed away seven days later and was reborn in the Trāyastriṃśa Heaven. The prince was young and needed someone to take care of him. At that time, someone said that only Mahāprajāpatī, the prince's aunt, was pure and had no husband.
當能育養。時白凈王。詣大愛道求為乳哺。愛道奉。雪山梵志名阿夷頭耆。見太子悲嘆流涕。王問其故。答曰。仰慶大王。生此神人。昨天地大動。其正為此。我之相法。太子有三十二相。一體軀金色。二頂有肉髻。三其發紺青。四眉間白毫。五頂出日光。六目睫紺色。七上下俱眴。八口四十齒。九齒白齊平。十方頰車。十一廣長舌。十二合滿堂。十三師子膺。十四身方正。十五修臂。十六指長。十七足跟滿。十八安平正。十九內外握。二十合曼掌。二十一手千輻輪理。二十二足千輻輪理。二十三陰馬藏。二十四鹿腨腸。二十五鉤瑣骨。二十六毛右旋。二十七一孔一毛。二十八皮毛細軟。二十九不受塵水。三十胸有萬字(瑞應同少二)。身有此者。若在家。為轉輪聖王。七寶自至。若出家為自然佛。傷我年已晚暮。不睹佛興。是故悲耳。王厚相賞給。告大愛道。深加敬護(出普耀經第二卷又出釋迦譜第一卷)太子七歲。乘羊車。眾釋導從。往詣書師。師名選友。太子問曰。師有何書見教。答曰。有梵佉留法。可相教也。太子曰。異書有六十四種。何止二耶。師曰。愿聞其名。太子答曰。梵書佉留書。護眾書。疾堅書。龍鬼書。乾闥婆書。阿須倫鹿輪書。天腸書。轉數書。觀空書(文多不載)欲以何書而見教耶。師不能
【現代漢語翻譯】 現代漢語譯本 當（太子）能夠被養育的時候，凈飯王（Śuddhodana，釋迦牟尼佛的父親）前往大愛道（Mahāpajāpatī，佛陀的姨母及養母）處請求（她）為（太子）哺乳。大愛道（Mahāpajāpatī）答應了。雪山（Himālaya）的婆羅門（Brahmin）名叫阿夷頭耆（Asita），見到太子（Siddhartha）悲嘆流淚。國王問他緣故。他回答說：『我仰慕慶賀大王，生了這位神人。昨天天地大震動，正是為此（緣故）。我的相法顯示，太子（Siddhartha）有三十二相：一、身體是金色的；二、頭頂有肉髻（Uṣṇīṣa）；三、頭髮是紺青色的；四、眉間有白毫（Urna）；五、頭頂發出日光；六、眼睛和睫毛是紺色的；七、上下都能眨眼；八、口中有四十顆牙齒；九、牙齒潔白整齊；十、面頰豐滿；十一、有廣長的舌頭；十二、聲音洪亮能傳滿整個殿堂；十三、有如獅子般的胸膛；十四、身體端正；十五、有修長的手臂；十六、手指纖長；十七、腳後跟豐滿；十八、行走安穩平正；十九、手和腳內外都能彎曲；二十、手掌合攏時飽滿；二十一、手掌有千輻輪相（chakra）；二十二、腳底有千輻輪相（chakra）；二十三、陰藏如馬王般；二十四、小腿如鹿王般；二十五、骨骼如鉤鎖相連；二十六、毛髮向右旋；二十七、一個毛孔長一根毛；二十八、面板毛髮細緻柔軟；二十九、不沾染塵土和水；三十、胸前有萬字（Svastika）相（瑞應經和少二經中記載）。』擁有這些相的人，如果在家裡，就會成為轉輪聖王（Chakravartin），七寶自然而至；如果出家，就會成為自然佛（Buddha）。我傷感自己年老體衰，不能親眼見到佛陀出世，所以才悲傷啊。』國王給予他豐厚的賞賜，並告訴大愛道（Mahāpajāpatī）要深加敬重和保護（出自《普耀經》第二卷和《釋迦譜》第一卷）。 太子（Siddhartha）七歲時，乘坐羊車，眾釋迦族人引導跟隨，前往拜訪書師。書師名叫選友。太子（Siddhartha）問道：『老師有什麼書可以教我？』書師回答說：『有梵書（Brahmi script）和佉留書（Kharoṣṭhī script），可以用來教你。』太子（Siddhartha）說：『不同的書有六十四種，難道只有這兩種嗎？』書師說：『希望聽聽（其他書）的名字。』太子（Siddhartha）回答說：『梵書（Brahmi script）、佉留書（Kharoṣṭhī script）、護眾書、疾堅書、龍鬼書、乾闥婆書（Gandharva script）、阿須倫鹿輪書、天腸書、轉數書、觀空書（（還有很多，這裡不一一列舉））您想用哪種書來教我呢？』書師無言以對。
【English Translation】 English version When (the prince) was able to be nurtured, King Śuddhodana (father of Shakyamuni Buddha) went to Mahāpajāpatī (Buddha's aunt and foster mother) to request her to breastfeed (the prince). Mahāpajāpatī agreed. A Brahmin (Brahmin) from the Himalayas (Himālaya) named Asita, seeing the prince (Siddhartha), lamented and shed tears. The king asked him the reason. He replied, 'I admire and congratulate Your Majesty for giving birth to this divine being. Yesterday, the earth shook greatly, precisely because of this (reason). My science of physiognomy shows that the prince (Siddhartha) has thirty-two marks: 1. His body is golden; 2. He has a protuberance on the crown of his head (Uṣṇīṣa); 3. His hair is dark blue; 4. He has a white hair between his eyebrows (Urna); 5. Sunlight emanates from the top of his head; 6. His eyes and eyelashes are dark blue; 7. He can blink both upwards and downwards; 8. He has forty teeth in his mouth; 9. His teeth are white and even; 10. His cheeks are full; 11. He has a broad and long tongue; 12. His voice is loud and can fill the entire hall; 13. He has a lion-like chest; 14. His body is upright; 15. He has long arms; 16. His fingers are slender; 17. His heels are full; 18. He walks steadily and upright; 19. His hands and feet can bend both inwards and outwards; 20. His palms are full when joined; 21. He has a thousand-spoked wheel mark (chakra) on his palms; 22. He has a thousand-spoked wheel mark (chakra) on the soles of his feet; 23. His genitals are like those of a horse king; 24. His calves are like those of a deer king; 25. His bones are interlocked like hooks; 26. His hair curls to the right; 27. One hair grows from each pore; 28. His skin and hair are delicate and soft; 29. He is not stained by dust and water; 30. He has a swastika (Svastika) on his chest (as recorded in the Ruiying Sutra and the Shaoer Sutra).' A person with these marks, if he stays at home, will become a Chakravartin (Chakravartin), and the seven treasures will come naturally; if he leaves home, he will become a natural Buddha (Buddha). I am saddened that I am old and frail and cannot witness the Buddha's emergence, so I am sad.' The king gave him generous rewards and told Mahāpajāpatī to treat (the prince) with great respect and protection (from the second volume of the Universal Radiance Sutra and the first volume of the Genealogy of Shakya). When Prince (Siddhartha) was seven years old, he rode in a sheep-drawn carriage, guided and followed by members of the Shakya clan, to visit a writing teacher. The teacher's name was Xuan You. Prince (Siddhartha) asked, 'What books does the teacher have to teach me?' The teacher replied, 'There are Brahmi script (Brahmi script) and Kharoṣṭhī script (Kharoṣṭhī script), which can be used to teach you.' Prince (Siddhartha) said, 'There are sixty-four different kinds of scripts, are there only these two?' The teacher said, 'I would like to hear the names (of the other scripts).' Prince (Siddhartha) replied, 'Brahmi script (Brahmi script), Kharoṣṭhī script (Kharoṣṭhī script), the script for protecting the masses, the script for quick firmness, the script of dragons and ghosts, the script of Gandharvas (Gandharva script), the script of Asura deer wheels, the script of heavenly intestines, the script of numerical transformations, the script for contemplating emptiness ((there are many more, which will not be listed here one by one)). Which script do you want to use to teach me?' The teacher was speechless.
解。讚歎而已。太子為諸童子。分別本末。勸發道心(瑞應經云書缺二字以問師師不應達反啟其志)太子年至十七。王為納妃。簡選數千。最後得一小國王。姓瞿曇氏。波須弗(梁言善覺)女名瞿夷。端正無比凈如蓮花。八國爭娉悉未許與。王召現之。今為太子結娉卿女。善覺愁憂。若不許者必見征伐。若許與者八國成怨。女言。白凈王國。武藝最勝。諸國所憚。王敕國內。卻後七日。太子現術。能者宜集(長阿含經云執杖釋種女云有術藝者妻之)調達撲殺一象。太子擲出城外。天文地理八萬異術。無有及太子者。調達手搏太子少。太子接擲空中三反不損。復共射鼓。調達射中。四十里鼓不能過難。太子引弓弓皆軟折。問有異弓任吾用者不。王曰。亡祖用弓奇異無雙無能用者。在天寺中。取給太子。一切諸釋無能上者。太子用射中百里鼓。箭沒地中涌泉自出至鐵圍山。三千剎土六反震動。即以瞿夷。為太子第一夫人。隨世習俗現相娛樂(瑞應經云太子納妻久不交接一手指妃腹后乃生男)又取移施長者女。名耶惟檀。為第二夫人。又取釋種長者女。名曰鹿野。為第三夫人。太子當作飛行皇帝。立三時殿。置六萬婇女。羅云從天變沒化現而生。太子后出東城門。王敕嚴治道路。莫令不凈。太子威神之所建立。天化老人。頭
白齒落。目冥耳聾。柱杖僂步。太子知而故問。此何人也。御者曰。是名老人。太子曰。人命如流難可得再。非獨為人天下皆爾。回車還宮愍念不樂。后出城南門。遇見疾人。大腹羸瘦臥于道側。問于御者。答曰。病人。太子曰。萬物無常有身有苦。吾亦當然。即還入宮。后出城西門。見一死人。室家悲哭。御者曰。死人。人生有死。如春有冬。人物一貫。太子曰。夫死痛矣。精神劇矣。吾見死者。形壞體化。而神不滅。吾不能復以死受生。往來五道勞我精神。回車而還。復於他日。出城北門。見一沙門。衣服齊整手執法器。御者曰。此名比丘。棄捨情慾。心喜一切。欲度十方。太子曰。善哉。是吾所樂。我不辭王位而出家者。此則不應。即時靜夜入王宮殿。光照遠近。父王覺起。即啟父曰。諸天勸助。今應出家。父王悲泣。何所志願。何時當還。太子欲得四愿。一者不老。二者無病。三者不死。四者不別。假使父王與此四愿。不復出家。王曰。自古及今無有得者。益大愁悲。即敕五百釋子多勇力者。宿衛四門。城門開閉聲聞四十里。裘夷意疑不離其側。太子念道清凈不宜在家。當處山林研精行禪。時年二十九。以四月七日夜半后。裘夷時得五夢。即便驚覺。太子問之。對曰。夢見須彌崩。明月落地。珠光忽滅。頭髮
自墮。人奪我蓋。菩薩知夢為我身耳。曰須彌不崩。明月續照。珠光不滅。頭髮不墮。傘蓋猶存。且自安寐。慎莫憂失。夜觀伎女百節皆空。譬如芭蕉。鼻涕目淚。樂器縱橫。顧視其妻。具見形體。腦髓髑髏心肝腸胃。外是革囊中盛臭穢。猶如假借。當還亦不得久。三界無怗惟道是恃。欲界諸天住于空中。法行天子。遙白太子。時已至矣。佛星適現。喚車匿起。被于揵陟。四天王與無數夜叉龍等。皆被鎧甲。從四方來。稽首致敬。諸天恐有留難。即遣厭神。入宮厭寐。城中男女悉皆寢極。孔雀眾鳥莫不疲臥。車匿悲泣。門鑰不開。四神捧舉馬足。逾出宮城。帝釋前導。放大凈光詣佛樹下(出普耀經第三卷又出第四卷)。
現跡成道三
明晨報問。不知所在。王即追蹤。前至王田。遙見太子。樹為曲枝。隨陰其上。王自驚悟。不識下馬而為作禮。大子拜曰。今一適此。何宜枉駕。追念太子。不捨心懷。還召大臣。卿等弄子抱孫。共相娛慰。吾但一子。見別山居。取卿子弟五人。追而侍之。若中來還。當滅卿族。太子脫寶衣以付車匿。還啟父王。及白裘夷。得道當還。不忘此誓。車匿奉辭。淚下如雨。白馬長跪。舐菩薩足。王都還物。歔欷投地。裘夷抱馬。太子乘汝。何忽獨來。甘果美泉皆無所乏。菩薩自念
【現代漢語翻譯】 現代漢語譯本 自甘墮落。有人奪走我的傘蓋。菩薩知道（這不過是）夢中我的身體罷了。說須彌山不會崩塌，明月會持續照耀，寶珠的光芒不會熄滅，頭髮不會掉落，傘蓋依然存在。姑且安心睡覺，不要憂慮失去（這些）。夜晚觀看歌舞伎女，（發現她們的）百節都是空虛的，譬如芭蕉（一樣空心）。鼻涕眼淚（縱橫），樂器雜亂。回頭看他的妻子，完全看見（她的）形體，腦髓、頭骨、心肝、腸胃，外面是革囊，裡面盛滿臭穢。猶如（一場）假借，應當歸還，也不能長久擁有。三界沒有可以依靠的，只有道才是可以信賴的。欲界諸天住在空中，法行天子遠遠地告訴太子：『時機已經到了，佛星已經出現。』（太子）叫醒車匿，給他穿上揵陟（馬衣）。四大天王與無數夜叉、龍等，都穿上鎧甲，從四面八方趕來，稽首致敬。諸天恐怕有人阻撓，就派遣厭魅之神，進入宮中使人入睡。城中男女全都沉睡，孔雀眾鳥沒有不疲憊臥倒的。車匿悲傷哭泣，（但）門鎖打不開。四位神祇捧起馬腳，越出宮城。帝釋天在前引導，放出大光明，前往佛樹下。（出自《普耀經》第三卷，又見第四卷）
現跡成道三
第二天早晨（國王）詢問（太子的下落），（人們）不知道（太子）在哪裡。國王就追蹤（太子），來到王田（的地方），遠遠地看見太子，樹木彎曲枝條，（用樹蔭）遮蔽在他上面。國王自己驚醒醒悟，不認識（太子），下馬為他作禮。太子拜謝說：『如今我只是暫時到這裡，何必勞駕您親自前來。』（國王）追念太子，心中不捨。回去召集大臣，（對他們說）『你們（可以）玩弄孩子，抱著孫子，共同娛樂。我只有一個兒子，（卻）眼見他離別（我）到山裡居住。』（國王）選取你們的子弟五人，追隨侍奉他。如果（太子）中途回來，（我）就要滅你們的家族。太子脫下寶貴的衣服交給車匿，（讓他）回去稟告父王和白裘夷，（說）『（我）得道之後一定會回來，不會忘記這個誓言。』車匿接受辭別，眼淚像雨一樣落下。白馬長跪，舔菩薩的腳。國王都（的人們）歸還（太子的）物品，哭泣著倒在地上。裘夷抱著馬（說）『太子騎著你，為什麼忽然獨自回來？甘甜的果實，美好的泉水，都沒有缺乏。』菩薩自己想
【English Translation】 English version He fell of his own accord. Someone took my canopy. The Bodhisattva knew that (this was just) my body in a dream. (They) said Mount Sumeru will not collapse, the bright moon will continue to shine, the light of the pearl will not be extinguished, the hair will not fall, and the canopy will still be there. Just sleep peacefully and don't worry about losing (these things). At night, watching the performing women, (one discovers that) their joints are all empty, like a banana tree (which is hollow). Snot and tears (flowed freely), musical instruments were in disarray. Looking back at his wife, he fully saw (her) form, brain, skull, heart, liver, intestines, the outside was a leather bag, filled with filth. Like (a) loan, it should be returned and cannot be possessed for long. There is nothing to rely on in the Three Realms, only the Dao is to be trusted. The gods of the Desire Realm dwell in the air, and the Dharma-practicing Deva (Fahsing Tianzi) told the prince from afar: 'The time has come, the Buddha-star has appeared.' (The prince) woke Channa (Channikā), and dressed him in Kantaka (Kanthaka, the horse's name). The Four Heavenly Kings (Caturmahārājakayikas) and countless Yakshas (Yaksa), dragons, etc., all put on armor and came from all directions, bowing and paying their respects. The gods, fearing that someone would hinder (the prince), sent a spirit of aversion to enter the palace and put people to sleep. All the men and women in the city were fast asleep, and all the peacocks and birds were lying down exhausted. Channa (Channikā) wept sadly, (but) the door lock could not be opened. The four gods lifted the horse's feet and went over the palace walls. Indra (帝釋) led the way, emitting great pure light, and went to the Bodhi tree. (From the Puyao Jing (普耀經) , Volume 3, also found in Volume 4)
Manifesting Traces and Accomplishing the Way Three
The next morning (the king) asked (about the prince's whereabouts), (people) did not know where (the prince) was. The king then tracked (the prince) and came to the King's Field (Wangtian), and saw the prince from afar, the trees bending their branches, (using the shade) to cover him. The king himself was awakened and realized, did not recognize (the prince), dismounted and paid his respects to him. The prince bowed and said: 'Now I am only here temporarily, why should you trouble yourself to come in person?' (The king) missed the prince and was reluctant to part with him. He returned and summoned the ministers, (and said to them) 'You (can) play with children, hold grandchildren, and enjoy yourselves together. I only have one son, (but) I see him leaving (me) to live in the mountains.' (The king) selected five of your sons to follow and serve him. If (the prince) returns midway, (I) will destroy your clan. The prince took off his precious clothes and gave them to Channa (Channikā), (telling him) to go back and report to the father king and Bai Quyi (白裘夷), (saying) 'I will definitely return after attaining the Way, and will not forget this oath.' Channa (Channikā) accepted the farewell, and tears fell like rain. The white horse knelt down and licked the Bodhisattva's feet. The people of the capital returned (the prince's) belongings, weeping and falling to the ground. Bai Quyi (白裘夷) hugged the horse (saying) 'The prince rode you, why did you suddenly return alone? There is no lack of sweet fruits and beautiful springs.' The Bodhisattva thought to himself
。欲作沙門至山水邊。天王知心。持刀而下。菩薩自剃頭鬢。帝釋受發。肉髻獨存。成大沙門。至尼連水邊。寂然閑居。遇一獵師。身著法服狀如沙門。太子問曰。法服何名。答曰袈裟。鹿謂學道。心不恐畏。而來見附。以次殺之。用以自資。太子倍興慈念。求以身衣。從其貿易。獵師曰。王生長深宮。體肉細軟。不更寒苦。恐壞王身。且又不凈。太子曰。此聖賢之摽式。但貿無苦也。自當浣濯。諸天進食。卻自不受。前行到摩竭國。人民見之。謂是帝釋梵王諸天。太子知其所念。便坐樹下。瓶沙王。即與群臣出詣道士。遙見光相。問是何神。從何國來。何所名字。太子答曰。吾出香山之東雪山之北。國名迦維。父名白凈。母名摩耶。瓶沙問曰。將無是悉達乎。答曰是也。王即禮足曰。形相炳著。當君臨四方。為轉輪聖帝。四海颙颙。冀神寶至。何棄天位。自放山藪。答曰。出生有死劇痛有四。謂生老病死不可得離。身為苦器。憂畏無極。若在尊寵。則有憍慢。貪求快意天下苦患。吾厭此故。是以入山。彼六年勤苦。日食一麻一米。結跏趺坐亦不傾側。風雨雷電四時不改。未曾舉手以自障蔽。眾人怪之。取草木投耳鼻中。亦不棄去。形體羸瘦。惟金色益顯。光明遠照耳。周竟六年。心自念言。羸瘦如此。往詣佛樹。后
【現代漢語翻譯】 現代漢語譯本：想成為沙門（佛教出家人的通稱），（菩薩）便前往山水邊。天王知道他的心意，手持刀下來。菩薩自己剃去頭髮和鬢角，帝釋天（佛教的護法神）接過他的頭髮，只留下肉髻（佛頂的隆起），成爲了一個真正的沙門。他來到尼連禪河邊，安靜地居住。遇到一個獵人，身穿僧侶的法衣，樣子像個沙門。太子問道：『你這法衣叫什麼？』獵人回答說：『叫袈裟（佛教僧侶的法衣）。』（我）像鹿一樣認為（你）是學道的，心中沒有恐懼，所以來依附你，然後（你）依次殺害（它們），用來供給自己。太子更加生起慈悲之心，想用自己的衣服，和他交換。獵人說：『您生長在深宮，身體嬌嫩，不能適應寒冷和艱苦，恐怕會損壞您的身體，而且（我的袈裟）又不乾淨。』太子說：『這是聖賢的標誌，只要交換，沒有苦惱。我會自己洗乾淨的。』諸天（佛教中的神祇）送來食物，（太子）卻不接受。向前走到摩揭陀國，人民看見他，認為他是帝釋天、梵天（印度教和佛教中的高級神祇）等天神。太子知道他們所想，便坐在樹下。瓶沙王（古印度摩揭陀國的國王）立即和群臣出來拜訪道士，遠遠地看見（太子）的光明相好，問道：『您是什麼神？從哪個國家來？叫什麼名字？』太子回答說：『我從香山之東，雪山之北來，國家名叫迦毗羅衛（古印度釋迦族所居的城），父親名叫凈飯王（釋迦牟尼的父親），母親名叫摩耶夫人（釋迦牟尼的母親）。』瓶沙王問道：『莫非您是悉達多（釋迦牟尼的本名）嗎？』回答說是的。國王立即禮拜他的腳，說：『您的形貌如此顯著，本應君臨四方，成為轉輪聖王（擁有統治世界的輪寶的理想君王），四海百姓都仰望著您，希望得到您的神聖寶物，為何要拋棄天子的地位，自己放逐到山野之中？』（太子）回答說：『出生有死亡，劇烈的痛苦有四種，就是生、老、病、死，無法逃離。身體是痛苦的容器，憂愁和恐懼沒有止境。如果身處尊貴和榮耀之中，就會有驕傲和怠慢，貪求快樂，天下都是苦難。我厭惡這些，所以才入山修行。』他在那裡六年勤苦修行，每天只吃一麻一米，結跏趺坐（佛教修行的一種坐姿）也不傾斜。風雨雷電，四季變化，也不改變（他的姿勢），從未舉手遮擋。人們感到奇怪，拿草木投到他的耳鼻中，他也不丟棄。形體消瘦，只有金色更加顯現，光明照耀遠方。這樣經過了六年，心中想到，如此羸弱，（我）將前往菩提樹（釋迦牟尼成道之樹）。後來
【English Translation】 English version: Desiring to become a Shramana (a wandering ascetic), (the Bodhisattva) went to the riverside of mountains and waters. The Deva King (a celestial king) knew his intention and descended with a sword. The Bodhisattva shaved his own head and sideburns, and Indra (the lord of the gods in Buddhism) received his hair, leaving only the Ushnisha (a cranial protuberance on the head of the Buddha), thus becoming a great Shramana. He went to the bank of the Nairanjana River and lived there quietly. He encountered a hunter wearing Dharma robes, resembling a Shramana. The prince asked, 'What is the name of this Dharma robe?' The hunter replied, 'It is called a Kasaya (the robe worn by Buddhist monks).' (I), like deer, thought (you) were practicing the Way, and without fear in my heart, I came to rely on you, and then (you) successively killed (them) to provide for yourself. The prince felt even greater compassion and sought to exchange his own clothes for it. The hunter said, 'You grew up in a deep palace, your body is delicate and soft, and you cannot endure the cold and hardship, I fear it will damage your body, and besides, (my Kasaya) is unclean.' The prince said, 'This is the symbol of the sages, as long as we exchange, there is no suffering. I will wash it myself.' The Devas (gods in Buddhism) offered food, but (the prince) did not accept it. He went forward to the country of Magadha, and the people, seeing him, thought he was Indra, Brahma (high-ranking deities in Hinduism and Buddhism), and other gods. The prince knew what they were thinking and sat down under a tree. King Bimbisara (the king of Magadha in ancient India) immediately came out with his ministers to visit the ascetic, and seeing (the prince's) radiant appearance from afar, asked, 'What god are you? From which country do you come? What is your name?' The prince replied, 'I come from east of Xiang Mountain and north of Snow Mountain, the country is called Kapilavastu (the city where the Shakya clan lived in ancient India), my father is named King Suddhodana (the father of Shakyamuni), and my mother is named Queen Maya (the mother of Shakyamuni).' King Bimbisara asked, 'Could you be Siddhartha (the original name of Shakyamuni)?' He replied, 'Yes.' The king immediately bowed at his feet and said, 'Your appearance is so remarkable, you should rule the four directions and become a Chakravartin (an ideal universal ruler who possesses the wheel jewel), the people of the four seas look up to you, hoping to receive your divine treasures, why abandon the position of a son of heaven and exile yourself in the mountains?' (The prince) replied, 'Birth has death, and there are four kinds of intense suffering, which are birth, old age, sickness, and death, which cannot be escaped. The body is a vessel of suffering, and there is no end to sorrow and fear. If one is in a position of honor and glory, there will be pride and negligence, and the pursuit of pleasure will bring suffering to the world. I am weary of these, so I entered the mountains to practice.' He practiced diligently there for six years, eating only one sesame seed and one grain of rice each day, sitting in the lotus position (a meditative posture in Buddhism) without tilting. Wind, rain, thunder, and lightning, the four seasons changed, but he did not change (his posture), never raising his hand to shield himself. People were surprised and threw grass and wood into his ears and nose, but he did not discard them. His body became emaciated, but only his golden color became more apparent, and his light shone far away. After six years, he thought to himself, 'So weak, (I) will go to the Bodhi tree (the tree under which Shakyamuni attained enlightenment). Later
世有譏。謂餓而得道。吾寧啖柔軟食。平復身體。然後成道。時有長者女。出嫁生男。心大歡喜。構千頭牛展轉相飲。取其純乳作糜。欲祠樹神。遣婢灑掃。見佛不識。還啟大家云。樹下有神端正妙好。女聞歡喜。欲取糜去。糜跳出釜丈餘。不可取。女甚怪之。空中天曰。有大菩薩。已從坐起。汝本有愿。當先飯之。乃成正覺。女聞天言。即取乳糜。盛滿金缽。往尼連水邊。菩薩以神通力。入水洗浴。兜率天子。取天衣袈裟。奉上菩薩。即取著之。住尼連水邊。長者女奉乳糜。菩薩食之。氣力稍充。往詣佛樹。路左一人。名曰吉祥。刈生菁草。柔滑不亂。菩薩謂吉祥曰。欲得草坐。地則大動。諸天化作八萬佛樹師子之座。天子各見菩薩獨坐其座。薄福德者故見坐草。三界眾生見菩薩坐佛樹下(出胎經云坐閻浮樹下受三十八日觀樹經行也)放大光明。掩蔽魔宮。波旬臥寐夢見三十二變。宮殿闇冥入于邪徑。池水枯涸。樂器破壞。夜叉厭鬼頭皆墮地。諸天捨去不從其語。集諸大臣說夢所見。興諸兵仗。並召千子。其五百子。導師等信樂菩薩。其五百子。惡目等隨魔為亂。欲相降伏。魔有四女。一名欲妃。二名悅彼。三名快觀。四名見從。往詣菩薩。綺語作媚。三十二種。姿並唇舌營嬪細視(文多不備載)愿得晨夜供事左右
【現代漢語翻譯】 現代漢語譯本： 世間有人譏諷說：『寧可餓著肚子得道。』我寧願吃柔軟的食物，恢復身體，然後再成道。當時有一位長者的女兒，出嫁後生了個男孩，心中非常歡喜。她組織了一千頭牛輪流飲水，取其純乳製作乳糜，想要祭祀樹神。她派遣婢女灑掃，婢女見到佛陀卻不認識，回來稟告主人說：『樹下有一位神祇，端正美妙。』長者女聽了非常歡喜，想要拿著乳糜去。乳糜卻跳出鍋一丈多高，無法取得。長者女感到非常奇怪。空中有天人說：『有一位大菩薩，已經從座位上起身。你本有願望，應當先供養他，才能成就正覺。』長者女聽了天人的話，立刻取來乳糜，盛滿金缽，前往尼連禪河邊。菩薩以神通力，進入河中洗浴。兜率天的天子，取來天衣袈裟，奉獻給菩薩。菩薩就穿上袈裟，住在尼連禪河邊。長者女奉上乳糜，菩薩吃了乳糜，氣力稍微恢復，前往菩提樹下。路左邊有一個人，名叫吉祥（auspicious），正在割柔軟不亂的生草。菩薩對吉祥說：『想要得到草作為座位。』這時大地震動。諸天變化出八萬個菩提樹獅子座。天子們各自看到菩薩獨自坐在自己的座位上。福德淺薄的人只能看到菩薩坐在草上。三界眾生看到菩薩坐在菩提樹下（《出胎經》說坐在閻浮樹下接受三十八日觀樹經行）。菩薩放出大光明，遮蔽了魔宮。波旬（Pāpīyas，魔王）在睡夢中夢見三十二種變化，宮殿昏暗，進入邪路。池水枯竭，樂器破壞，夜叉（Yaksa，一種鬼神）厭惡鬼的頭都掉在地上。諸天捨棄他，不聽從他的話。波旬召集大臣，述說夢中所見，興起各種兵器，並召集一千個兒子。其中五百個兒子，導師等信樂菩薩。另外五百個兒子，惡目等跟隨魔王作亂，想要降伏菩薩。魔王有四個女兒，一名欲妃（Desire Consort），二名悅彼（Delighting Others），三名快觀（Quick Glance），四名見從（Following Sight）。她們前往菩薩處，用華麗的言語獻媚，做出三十二種姿態，並用唇舌引誘，細緻地觀察（文字繁多，不一一記載），希望能夠早晚在菩薩左右供事。
【English Translation】 English version: There was criticism in the world, saying: 'I would rather attain enlightenment while starving.' I would rather eat soft food, restore my body, and then attain enlightenment. At that time, there was a daughter of an elder, who gave birth to a son after marriage, and her heart was filled with joy. She organized a thousand cows to drink water in turns, and took their pure milk to make milk porridge, wanting to offer it to the tree spirit. She sent a maid to sweep and clean, but the maid did not recognize the Buddha when she saw him. She returned and reported to her mistress, saying: 'There is a deity under the tree, with a dignified and beautiful appearance.' The elder's daughter was very happy when she heard this, and wanted to take the milk porridge. However, the milk porridge jumped out of the pot more than ten feet high, and could not be taken. The elder's daughter felt very strange. A deva (celestial being) in the air said: 'There is a great Bodhisattva, who has already risen from his seat. You originally had a vow, and you should first offer food to him, so that he can attain perfect enlightenment.' When the elder's daughter heard the words of the deva, she immediately took the milk porridge, filled a golden bowl, and went to the Nirañjanā River. The Bodhisattva used his supernatural power to enter the water and bathe. The deva of the Tuṣita Heaven took a celestial robe and kāṣāya (袈裟, monastic robe), and offered it to the Bodhisattva. The Bodhisattva then put on the kāṣāya and stayed by the Nirañjanā River. The elder's daughter offered the milk porridge, and the Bodhisattva ate it. His strength was slightly restored, and he went to the Bodhi tree. On the left side of the road, there was a person named Auspicious (吉祥, auspicious), who was cutting fresh grass that was soft and not messy. The Bodhisattva said to Auspicious: 'I want to get grass as a seat.' At this time, the earth shook greatly. The devas transformed eighty thousand Bodhi tree lion thrones. The devas each saw the Bodhisattva sitting alone on his own throne. Those with shallow merit could only see the Bodhisattva sitting on the grass. The beings of the three realms saw the Bodhisattva sitting under the Bodhi tree (the Extracted from the Womb Sutra says that he sat under the Jambū tree and received thirty-eight days of tree contemplation and walking meditation). The Bodhisattva emitted great light, covering the demon palace. Pāpīyas (波旬, the Evil One) dreamed of thirty-two transformations in his sleep, the palace was dark, and he entered the evil path. The pond dried up, the musical instruments were destroyed, and the heads of the Yakṣas (夜叉, a type of spirit) who hated ghosts fell to the ground. The devas abandoned him and did not listen to his words. Pāpīyas gathered his ministers, described what he saw in his dream, raised various weapons, and summoned a thousand sons. Among them, five hundred sons, including the guide, believed in the Bodhisattva. The other five hundred sons, including Evil Eyes, followed the demon king and caused chaos, wanting to subdue the Bodhisattva. The demon king had four daughters, named Desire Consort (欲妃), Delighting Others (悅彼), Quick Glance (快觀), and Following Sight (見從). They went to the Bodhisattva, flattered him with flowery words, made thirty-two kinds of gestures, and seduced him with their lips and tongues, observing him closely (there are too many details to record one by one), hoping to serve the Bodhisattva day and night.
。答曰。汝形雖好心不端正。革囊盛屎。來欲何為。去吾不用。其三玉女化成老母。不能自復即還魔所(觀佛三昧經云三玉女名勤異反見過患)魔毒益盛。召十八億眾。變為殊形。師子熊羆蟲頭人軀蛇虺之身。擔山吐火。雷電礔礰。執持戈矛。菩薩喜心一毛不動。鬼兵不能近。菩薩爾時徐舉眉間毫。擬阿鼻獄。令罪人見。白毫流澍大如車輪。火即暫滅。自憶前世所作罪業。心得清涼稱南無佛。以是因緣受罪若畢。應生人中。魔見是相。憔悴懊惱。退還其宮。白毫復去。至第六天。見白毛孔。諸寶蓮華。過去七佛現在華上。如是白毫上至無色。遍照一切如頗梨鏡。八萬四千天女。視波旬身。狀如樵木。但瞻菩薩白毫相光。無數天子天女。發菩提心。魔王還與佛相難。佛以智力伸手案地。應時地動。魔及官屬。皆顛倒墮。降魔怨竟。即成正覺(出普耀經第五卷又出第六卷)。
與數千萬眾。入羅閱城。遙見之者。舉手讚歎。或言善來。或言日月。或自歸命。或相問訊。為是天耶。為帝釋耶。眾人隨逐。瓶沙王在高樓上。即問左右。為有何故。有一大臣曰。釋子辭家遊蕩在外。或能謀國。當往誅之。王曰。此子紹位作轉輪聖王。我等皆為臣佐。若使出家學道得佛。愿為上首弟子。最初說法。先在其側。王載飲食。往東
【現代漢語翻譯】 現代漢語譯本：回答說：『你的外形雖然美好，但內心並不端正，就像用皮革袋子裝著糞便一樣。來這裡想做什麼？離開吧，我不需要你。』那三個玉女化成了老婦的模樣，無法恢復原狀，只好返回魔宮（《觀佛三昧經》中說，這三個玉女的名字分別是勤異、反見、過患）。魔王的毒害更加厲害，召集了十八億的魔眾，變化成各種奇異的形象，有獅子、熊、羆，有蟲頭人身，有蛇虺之身，有的扛著山，有的噴吐火焰，雷電交加，碎石亂飛，手持戈矛。菩薩內心歡喜，一根毫毛也不動搖，鬼兵無法靠近。菩薩這時緩緩舉起眉間的白毫，指向阿鼻地獄，讓受罪的人看到。白毫的光芒流淌下來，大如車輪，火焰暫時熄滅。他們回憶起前世所造的罪業，內心感到清涼，稱念『南無佛』。因為這個因緣，受罪完畢后，應當轉生到人間。魔王看到這種景象，憔悴懊惱，退回了他的宮殿。白毫又回到原來的位置，到達第六天，在那裡看到了白毫孔中顯現的各種寶蓮華，過去七佛顯現在蓮華之上。這樣的白毫向上到達無色界，遍照一切，如同頗梨鏡一樣。八萬四千天女看到波旬的身體，形狀如同枯柴。但凡瞻仰菩薩白毫相光的，無數天子天女都發起了菩提心。魔王再次與佛陀辯論，佛陀以智慧之力伸手按地，當時大地震動，魔王及其官屬都顛倒墜落。降伏魔怨之後，佛陀隨即成就正覺（出自《普耀經》第五卷和第六卷）。 與數千萬大眾，進入羅閱城（Rajagrha）。遠遠看見佛陀的人，都舉手讚歎，有的說『善來』，有的說『如日月般光明』，有的歸命佛陀，有的互相問訊，猜測是天人還是帝釋（Indra）。眾人跟隨佛陀。瓶沙王（Bimbisara）在高樓上，就問左右的人發生了什麼事。有一位大臣說：『這位釋迦族的王子捨棄家庭，在外遊蕩，或許會圖謀國家，應當去誅殺他。』國王說：『這位王子如果繼承王位，會成為轉輪聖王，我們都將成為他的臣佐。如果他出家學道成佛，我願成為他座下的首座弟子，最初說法時，我願在他身旁。』國王於是帶著飲食，前往東方。
【English Translation】 English version: He replied, 'Your form is beautiful, but your heart is not upright, like a leather bag filled with excrement. What do you want to do here? Leave, I don't need you.' The three jade maidens transformed into old women, unable to restore their original forms, and had to return to the demon palace (the 'Contemplation of Buddha Samadhi Sutra' says that the names of these three jade maidens are Diligent Difference, Adverse View, and Fault). Mara's poison became even stronger, and he summoned eighteen billion demons, transforming them into various strange forms, some as lions, bears, and grizzlies, some with insect heads and human bodies, some with the bodies of snakes and vipers, some carrying mountains, some spewing fire, with thunder and lightning, and flying rocks, holding spears and halberds. The Bodhisattva's heart was joyful, and not a single hair moved, and the demon soldiers could not approach. The Bodhisattva then slowly raised the white hair between his eyebrows, pointing it towards the Avici Hell, allowing the sinners to see it. The light of the white hair flowed down, as large as a chariot wheel, and the flames temporarily extinguished. They recalled the sins they had committed in their previous lives, and their hearts felt cool, and they chanted 'Namo Buddha'. Because of this cause, after their suffering was completed, they should be reborn in the human realm. Mara, seeing this scene, was haggard and annoyed, and retreated to his palace. The white hair returned to its original position, reaching the Sixth Heaven, where he saw various precious lotus flowers manifested in the pores of the white hair, and the Seven Buddhas of the Past appeared on the lotus flowers. Such white hair reached up to the Realm of No Form, illuminating everything like a crystal mirror. Eighty-four thousand heavenly maidens saw Mara's body, its shape like withered firewood. But all who gazed upon the light of the Bodhisattva's white hair manifested the Bodhi mind. Mara argued with the Buddha again, and the Buddha used the power of wisdom to press his hand on the ground, and at that time the earth shook, and Mara and his officials all fell upside down. After subduing the demon's resentment, the Buddha then attained perfect enlightenment (from the fifth and sixth volumes of the 'Universal Illumination Sutra'). Accompanied by tens of millions of people, he entered Rajagrha (羅閱城). Those who saw the Buddha from afar raised their hands in praise, some saying 'Welcome', some saying 'Like the sun and moon', some taking refuge in the Buddha, and some greeting each other, guessing whether he was a deva or Indra (帝釋). The crowd followed the Buddha. King Bimbisara (瓶沙王) was on a high tower and asked those around him what was happening. One of the ministers said, 'This Shakya prince has abandoned his family and is wandering abroad, perhaps plotting against the country, and should be killed.' The king said, 'If this prince inherits the throne, he will become a Chakravartin, and we will all become his ministers. If he leaves home to study the Way and becomes a Buddha, I wish to be the foremost disciple under his seat, and when he first preaches the Dharma, I wish to be by his side.' The king then took food and drink and went east.
山候之。尋前禮足。自稱摩竭國瓶沙王者。今我是也。佛曰。我先識矣。何須致敬。王即啟曰。今獻微供。以表單心。愿見納受。佛默然受。王言。若成無上道。愿先見度。時阿蘭諸弟子。遙見世尊。白其師言。今有一人。端政殊特。經趣師門。必當求為弟子也。阿蘭乃說偈曰。
吾觀遠來士 眾相無缺漏 此自王世界 終不見宗事
(出深淺學比丘經又出修行本經下卷)。
阿難問葬法四
阿難問葬。佛言。我葬之法。如轉輪聖王。先以香湯浴身。劫貝裹體。次以五百張白疊纏之。內金棺中。灌以麻油。復以金棺置鐵槨內。栴檀香槨。次繞其外。積眾香薪厚衣其上。而阇維之。薪盡火滅。收取捨利。於四衢道。起立塔廟。表剎懸幡。使見者思慕。多所饒益。佛言。有四種人應為起塔。一如來。二辟支佛。三聲聞。四轉輪王。皆應香華幡蓋伎樂供養。佛于雙樹間。鋪置床座。以頭南首面向北方。所以然者。佛法流佈。當久住北方。佛自牒僧伽梨。右脅如師子王。累足而臥。阿難又問。閻浮提界有幾種葬。佛言。無數。我此國土。有水葬火葬塔冢之葬。振旦國人葬送之法。金銀珍寶刻鏤車乘。飛天伎樂鈴鐘歌詠。用悅終亡。身帶衣服。盛置棺槨。妙香芬苾。千百萬眾送于山野。莊嚴處所。
【現代漢語翻譯】 現代漢語譯本： 瓶沙王上前問候，並按照之前的禮節行禮。他自稱是摩揭陀國（Magadha）的瓶沙王（King Bimbisara），說：『現在我就是瓶沙王。』佛陀說：『我早就認識你了，何必如此客氣。』瓶沙王隨即說道：『現在我獻上微薄的供養，以表達我真誠的心意，希望您能接受。』佛陀默然接受。瓶沙王說：『如果佛陀您成就無上正等正覺，希望首先能得到您的度化。』當時，阿蘭（Arana）的弟子們遠遠地看見世尊，告訴他們的老師說：『現在有一個人，容貌端正殊勝，正走向老師的門前，一定是來請求成為弟子的。』阿蘭於是說了偈語：
『我觀察遠道而來的這個人， 各種相好沒有絲毫缺失。 這個人來自王者的世界， 最終不會追求出家修行之事。』
（出自《深淺學比丘經》，也出自《修行本經》下卷）。
阿難（Ananda）問關於葬禮的四件事：
阿難問關於葬禮的事情。佛陀說：『我去世后的葬禮，應該像轉輪聖王（Chakravarti）一樣。先用香湯沐浴身體，用劫貝（kapeyya，一種細布）包裹身體，然後用五百張白疊（一種棉布）纏繞。放入金棺中，灌入麻油。再將金棺放入鐵槨內，外面再用栴檀香（sandalwood）木槨包裹。然後在外面堆積各種香木，厚厚地覆蓋在上面，然後火化（阇維）。待薪柴燒盡，火焰熄滅后，收取捨利（sarira，遺骨），在四通八達的道路口，建造塔廟，豎立塔剎，懸掛幡旗，使見到的人心生思慕，得到許多利益。』佛陀說：『有四種人應該為他們建造佛塔：一是如來（Tathagata），二是辟支佛（Pratyekabuddha），三是聲聞（Sravaka），四是轉輪王。都應該用香、花、幡、蓋、伎樂來供養。』佛陀在雙樹之間，鋪設床座，頭朝南，面向北方。這樣做的原因是，佛法流佈，應當長久地住在北方。佛陀自己整理僧伽梨（samghati，袈裟），右脅如獅子王一般，雙腿交疊而臥。阿難又問：『閻浮提（Jambudvipa，我們所居住的這個世界）有多少種葬禮？』佛陀說：『無數種。在這個國土，有水葬、火葬、塔葬和墳墓之葬。震旦（China）國人葬送的方法是，用金銀珍寶雕刻車乘，有飛天伎樂、鈴鐺和歌唱，用來取悅死者。死者身上帶著衣服，盛放在棺槨中，用美妙的香氣薰染。成千上萬的人將棺槨送到山野，莊嚴地安葬。』
【English Translation】 English version: King Bimbisara approached and greeted the Buddha, performing the customary salutations. He introduced himself as King Bimbisara of Magadha (Magadha), saying, 'I am he.' The Buddha replied, 'I knew you already; there is no need for such formality.' King Bimbisara then said, 'I offer this humble donation to express my sincere devotion, and I hope you will accept it.' The Buddha silently accepted. The King said, 'If you attain unsurpassed enlightenment (Anuttara-samyak-sambodhi), I hope to be among the first to be liberated.' At that time, the disciples of Arana (Arana) saw the World Honored One from afar and told their teacher, 'There is a person of exceptional and dignified appearance approaching our teacher's gate, surely seeking to become a disciple.' Arana then spoke this verse:
'I observe this person coming from afar, With all auspicious marks complete. He comes from a world of kings, And will not seek the life of renunciation.'
(From the Shallow and Deep Learning Bhikshu Sutra and the lower scroll of the Sutra on the Practice of the Fundamentals).
Ananda (Ananda) asks four questions about funeral rites:
Ananda asked about funeral rites. The Buddha said, 'My funeral should be conducted like that of a Universal Monarch (Chakravarti). First, the body should be bathed with fragrant water, wrapped in kapeyya (kapeyya, a fine cloth), and then bound with five hundred layers of white cotton cloth. It should be placed in a golden coffin, filled with sesame oil. The golden coffin should then be placed inside an iron outer coffin, which is then encased in a sandalwood (sandalwood) coffin. Finally, piles of fragrant wood should be stacked around it, thickly covering it, and then cremated (Jhavita). After the firewood is exhausted and the flames extinguished, the relics (sarira, remains) should be collected and a stupa (shrine) should be erected at the crossroads, with a flagpole and banners, so that those who see it will feel reverence and receive many benefits.' The Buddha said, 'There are four types of people for whom stupas should be built: a Tathagata (Tathagata), a Pratyekabuddha (Pratyekabuddha), a Sravaka (Sravaka), and a Universal Monarch. They should all be honored with incense, flowers, banners, canopies, and music.' The Buddha had a bed prepared between the twin Sala trees, with his head facing south and his face facing north. The reason for this is that the Dharma will spread and dwell long in the north. The Buddha himself arranged his sanghati (samghati, robe), and lay down on his right side like a lion, with his legs crossed. Ananda then asked, 'How many kinds of funerals are there in Jambudvipa (Jambudvipa, the world we live in)?' The Buddha said, 'Countless kinds. In this land, there are water burials, fire burials, stupa burials, and tomb burials. In the land of Zhendan (China), the funeral customs involve carving carriages with gold and silver treasures, with flying celestial musicians, bells, and songs to please the deceased. The deceased is dressed in clothes and placed in a coffin, perfumed with exquisite fragrances. Millions of people escort the coffin to the mountains and fields, where it is solemnly buried.'
人民見者莫不歡欣。振旦邊王。所領人民。欲葬之時成持棺槨。內石室中。疾病之日開看骸骨。洗浴求福使病得愈。又有命終無有棺槨。直取屍骸置高閣上。疾急之時。下尸咒愿。以求福祐。佛言。我法中學欲修福時。當勤精進。行六波羅蜜。護持十善。可得生天。向無上道(出灌頂經第六卷又出長阿含經第一卷)。
現般涅槃五
佛在拘尸那城力士生地阿夷羅跋提河邊娑羅雙樹間。與大比丘八十億百千人俱。前後圍繞。二月十五日(菩薩從兜率天下經云三月八日)臨涅槃時。以佛神力出大音聲。乃至有頂。隨其音類。普告一切。今日如來。憐愍眾生。為作歸依。大覺世尊將欲涅槃。一切眾生若有所疑。今悉可問。為最後問(長阿含經云小異文多不可備載)佛晨朝時。從其面門放種種光。遍照大千世界。乃至十方。六趣眾生。遇斯光者。罪垢煩惱一切消除。眾生見聞心大憂惱。同時舉聲。悲號啼哭。大地山海皆悉震動。時人共言。疾往佛所。勸請如來。莫般涅槃。住世一劫。諸大弟子迦旃延等。遇佛光者。其身戰掉不能自持。舉聲大叫生種種苦。復有八十百千諸比丘。六十億比丘尼。皆阿羅漢。舉身毛豎遍體血現。如波羅沙華。復有一億恒河沙菩薩。位偕十住。二恒河沙優婆塞。三恒河沙優婆夷。四恒河
【現代漢語翻譯】 現代漢語譯本 人民見到這些情景，沒有不歡欣鼓舞的。振旦（中國）邊地的國王，以及他所統治的人民，在有人去世想要安葬時，會合力抬著棺槨，放入石室之中。當生病的時候，就打開石室檢視骸骨，清洗骸骨以祈求福佑，希望疾病能夠痊癒。還有些人，死後沒有棺槨，直接將屍體放置在高閣之上。當遇到緊急的疾病時，就從高閣上取下屍體，對著屍體唸咒祈願，以此來尋求福佑。佛說：『在我的佛法中學習，想要修福的時候，應當勤奮精進，修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），護持十善業（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），就可以得以往生天界，趨向無上菩提之道。』（出自《灌頂經》第六卷，又出自《長阿含經》第一卷）。
現般涅槃 五
佛陀在拘尸那城（Kusinagar，古印度城市名）力士生地阿夷羅跋提河（Ajiravati River）邊娑羅雙樹（twin Sala trees）之間，與八十億百千大比丘在一起，前後圍繞著佛陀。在二月十五日（菩薩從兜率天下經中說是三月八日）臨近涅槃的時候，佛陀以佛的神力發出巨大的聲音，乃至傳到有頂天。隨著聲音的種類，普遍告知一切眾生：『今日如來，憐憫眾生，為眾生作歸依。大覺世尊將要涅槃，一切眾生如果有什麼疑問，現在都可以提問，這是最後的提問。』（《長阿含經》的記載略有不同，文字較多，無法全部記載）佛陀在早晨的時候，從面門放出種種光明，遍照大千世界，乃至十方。六道眾生，遇到這些光芒的人，罪業、污垢、煩惱全部消除。眾生見到這些情景，內心非常憂愁惱怒，同時發出聲音，悲號啼哭，大地山海都震動起來。當時的人們共同說道：『趕快到佛陀那裡去，勸請如來，不要般涅槃，留在世間一劫。』諸大弟子，如迦旃延（Katyayana）等，遇到佛光的人，身體戰慄搖動，不能自持，發出大叫，產生種種痛苦。又有八十百千諸比丘，六十億比丘尼，都是阿羅漢，全身毛髮豎立，遍體出血，如同波羅沙華（palasha flower）。又有一億恒河沙菩薩，位階等同十住菩薩，二恒河沙優婆塞（upasaka，男居士），三恒河沙優婆夷（upasika，女居士），四恒河
【English Translation】 English version The people who saw these scenes were all delighted. The king of the border region of Zhen Dan (China), and the people he ruled, would work together to carry the coffin when someone died and wanted to be buried, placing it in a stone chamber. When they were sick, they would open the stone chamber to look at the bones, washing the bones to pray for blessings, hoping that the illness could be cured. There were also some people who, after death, had no coffin, and directly placed the corpse on a high pavilion. When encountering an urgent illness, they would take the corpse down from the high pavilion, chanting mantras and praying to the corpse, in order to seek blessings. The Buddha said: 'When studying in my Dharma and wanting to cultivate blessings, one should be diligent and精進(jingjin, diligent), practice the Six Paramitas (giving, morality, patience, diligence, meditation, wisdom), and uphold the Ten Good Deeds (not killing, not stealing, not committing adultery, not lying, not speaking harshly, not speaking divisively, not speaking frivolously, not being greedy, not being angry, not holding wrong views), then one can be reborn in the heavens and move towards the unsurpassed path of enlightenment.' (From the sixth volume of the Guan Ding Sutra, and also from the first volume of the Dirgha Agama Sutra).
Manifesting Parinirvana Five
The Buddha was in the Sala Grove (twin Sala trees) by the Ajiravati River (Ajiravati River) in Kusinagar (Kusinagar, an ancient Indian city), the birthplace of the strongmen, with eighty billion hundred thousand great Bhikkhus, surrounding the Buddha. On the fifteenth day of the second month (the Sutra of the Descent of the Bodhisattva from Tushita says it was the eighth day of the third month), when approaching Nirvana, the Buddha used his divine power to emit a great sound, even reaching the highest heaven. According to the type of sound, he universally informed all beings: 'Today the Tathagata, out of compassion for sentient beings, is making a refuge for sentient beings. The Great Awakened World Honored One is about to enter Nirvana, if all sentient beings have any doubts, they can ask now, this is the last question.' (The Dirgha Agama Sutra has slight differences in wording and more text, which cannot all be recorded) In the morning, the Buddha emitted various lights from his face, illuminating the great thousand worlds, even the ten directions. Those sentient beings in the six realms who encountered these lights had their sins, defilements, and afflictions all eliminated. The sentient beings who saw and heard these scenes were very worried and annoyed, and at the same time raised their voices, wailing and crying, and the earth, mountains, and seas all shook. At that time, people said together: 'Hurry to the Buddha's place and urge the Tathagata not to enter Parinirvana, but to stay in the world for a kalpa.' The great disciples, such as Katyayana (Katyayana), etc., who encountered the Buddha's light, trembled and shook, unable to control themselves, and cried out loudly, producing all kinds of suffering. There were also eighty hundred thousand Bhikkhus and sixty billion Bhikkhunis, all of whom were Arhats, with their hair standing on end and blood appearing all over their bodies, like palasha flowers (palasha flower). There were also one hundred million Ganges sand Bodhisattvas, whose positions were equal to the Ten Abodes Bodhisattvas, two Ganges sand Upasakas (upasaka, male lay devotees), three Ganges sand Upasikas (upasika, female lay devotees), four Ganges
沙離車。五恒河沙長者。六恒河沙諸王。七恒河沙王夫人。八恒河沙天女等。乃至十方佛及弟子。六道大眾。見涅槃相。悲號啼哭不能自持。會中復有拘尸城工巧之子。名曰純陀。與十五人俱禮佛而言。唯愿世尊。及比丘眾。哀受我等最後供養。我等從今。無主無親無救無護。貧窮飢困。欲從如來求將來食。唯愿哀受我等微供。然後涅槃。佛曰。我今為汝。除斷貧窮。無上法雨雨汝身田。令生法牙。令汝具足檀波羅蜜。時眾歡喜。同聲贊言。希有純陀。佛受汝供。汝真佛子。佛言。純陀。今正是時。如來正爾當般涅槃。第二第三亦復如是。純陀舉聲號哭。復白大眾。我等今共。五體投地。同聲勸佛。莫般涅槃。佛告純陀。莫大啼哭自亂汝心。我以哀愍汝及一切。是故今日欲入涅槃。何以故。諸佛法爾有為亦然。速辦所施。不宜久停。佛又從面門放五色光。照純陀身。純陀身持肴膳。疾往佛所。憂悲悵怏。猶愿矜哀住壽一劫。佛言汝欲令我久住者。宜當奉最後具足檀波羅蜜。一切菩薩天人雜類。異口同音唱言。奇哉純陀。成就大福。我等無德。所設供具則為唐捐。世尊欲令一切眾望滿足。于自身上。一一毛孔化無量佛。一一諸佛各有無量諸比丘僧。悉皆示現受其供養。釋迦如來。自受純陀所奉設者。純陀所持粳糧成熟之
【現代漢語翻譯】 現代漢語譯本 沙離車（Śāriputra，舍利弗）。五恒河沙長者。六恒河沙諸王。七恒河沙王夫人。八恒河沙天女等。乃至十方佛及弟子。六道大眾。見涅槃相。悲號啼哭不能自持。會中復有拘尸城（Kuśinagara）工巧之子。名曰純陀（Cunda）。與十五人俱禮佛而言：『唯愿世尊。及比丘眾。哀受我等最後供養。我等從今。無主無親無救無護。貧窮飢困。欲從如來求將來食。唯愿哀受我等微供。然後涅槃。』佛曰：『我今為汝。除斷貧窮。無上法雨雨汝身田。令生法牙。令汝具足檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）。』時眾歡喜。同聲贊言：『希有純陀。佛受汝供。汝真佛子。』佛言：『純陀。今正是時。如來正爾當般涅槃。』第二第三亦復如是。純陀舉聲號哭。復白大眾：『我等今共。五體投地。同聲勸佛。莫般涅槃。』佛告純陀：『莫大啼哭自亂汝心。我以哀愍汝及一切。是故今日欲入涅槃。何以故。諸佛法爾有為亦然。速辦所施。不宜久停。』佛又從面門放五色光。照純陀身。純陀身持肴膳。疾往佛所。憂悲悵怏。猶愿矜哀住壽一劫。佛言：『汝欲令我久住者。宜當奉最後具足檀波羅蜜。』一切菩薩天人雜類。異口同音唱言：『奇哉純陀。成就大福。我等無德。所設供具則為唐捐。』世尊欲令一切眾望滿足。于自身上。一一毛孔化無量佛。一一諸佛各有無量諸比丘僧。悉皆示現受其供養。釋迦如來（Śākyamuni Buddha）。自受純陀所奉設者。純陀所持粳糧成熟之
【English Translation】 English version Śāriputra (Śāriputra). Five Ganges sands worth of elders. Six Ganges sands worth of kings. Seven Ganges sands worth of kings' wives. Eight Ganges sands worth of heavenly maidens, and so on. Even the Buddhas and disciples of the ten directions, and the masses of the six realms, seeing the appearance of Nirvana, wept and wailed uncontrollably. In the assembly, there was a craftsman's son from Kuśinagara (Kuśinagara), named Cunda (Cunda), who, along with fifteen others, bowed to the Buddha and said: 'We beseech the World-Honored One, and the assembly of monks, to compassionately accept our last offering. From now on, we are without a master, without relatives, without help, without protection, poor and hungry. We wish to seek future sustenance from the Tathagata. We beseech you to compassionately accept our humble offering, and then enter Nirvana.' The Buddha said: 'Now, for you, I will eliminate poverty. The supreme Dharma rain will shower your fields of body and mind, causing the sprout of Dharma to grow, enabling you to perfect Dāna-pāramitā (Dāna-pāramitā, Perfection of Giving).' At that time, the assembly rejoiced and praised in unison: 'Rare is Cunda. The Buddha accepts your offering. You are truly a son of the Buddha.' The Buddha said: 'Cunda, now is the right time. The Tathagata is about to enter Parinirvana.' The second and third times were also like this. Cunda raised his voice and wept, and again said to the assembly: 'Let us now, together, prostrate ourselves with our five limbs on the ground, and in unison, urge the Buddha not to enter Parinirvana.' The Buddha told Cunda: 'Do not weep so greatly and disturb your mind. I have compassion for you and all beings. Therefore, today I wish to enter Nirvana. Why? It is the nature of all Buddhas, and all conditioned things are like this. Quickly prepare the offering, it is not appropriate to delay for long.' The Buddha then emitted five-colored light from his face, illuminating Cunda's body. Cunda, holding the prepared food, quickly went to the Buddha, filled with sorrow and regret, still wishing for compassion to prolong his life for a kalpa. The Buddha said: 'If you wish me to live longer, you should offer the last, complete Dāna-pāramitā.' All Bodhisattvas, gods, humans, and various beings, with one voice, exclaimed: 'Wonderful is Cunda. He has achieved great merit. We are without virtue. The offerings we have prepared would be in vain.' The World-Honored One, wishing to fulfill all expectations, transformed countless Buddhas from every pore on his body. Each Buddha had countless assemblies of monks. All of them manifested to receive the offerings. Śākyamuni Buddha (Śākyamuni Buddha) himself received the offerings presented by Cunda. The rice offered by Cunda was ripe and ready.
食。摩伽陀國滿足八斛。以佛神力。皆悉充足一切大會(長阿含經小異文多不載)有疾右脅而臥。如他病人。告迦葉菩薩。是諸眾生。不知大乘方等密語。便謂。如來真實有疾。今于娑羅雙樹間。示現倚臥師子之床欲入涅槃。令諸未得阿羅漢果眾弟子等及諸力士生大憂苦。令天人阿修羅等大設供養。又使諸人。以千端疊。纏裹其身。七寶為棺(菩薩從兜術天下經云如來自擗三衣各取三條鋪金棺里以襯身臥兩腳相累手以缽钖付授阿難)盛滿香油。積諸香木。以火焚之。唯除二端。不可得燒。一極襯身。二最在外。為諸眾生。分散舍利。以為八分。一切聲聞弟子咸言。如來入于涅槃。當知如來。亦不畢定入于涅槃。何以故。如來常住不變易故。已愿聞正法。當棄貪淫。遵承我教。精進行道。是為最後佛之遺命。宜共慎之。汝諸比丘。觀佛儀容。難得睹見。卻後一億四千餘歲。乃至彌勒佛耳。佛臨涅槃。地大振動。諸天世人皆悉驚怖。諸有幽冥。日月光明。所不至處。皆蒙大明。各得相見。天散華香。時佛滅度。六慾天王。金毗羅神。密跡力士。佛母摩耶。雙樹娑羅園神。各作偈頌。諸比丘悲慟。各自歔欷而言。如來滅度何其駃哉。群生長衰世間眼滅。阿那律告諸比丘。止止勿悲。諸天在上。儻有怪責。諸比丘問。上有幾天
【現代漢語翻譯】 現代漢語譯本 食物。摩伽陀國（Magadha）準備了八斛的食物。憑藉佛的神力，所有食物都充足地供應給所有與會者（《長阿含經》略有不同，許多細節未記載）。佛陀示現生病，右脅而臥，如同其他病人一樣。佛告訴迦葉菩薩（Kasyapa）：『這些眾生不瞭解大乘方等經典的秘密教義，便認為如來真的生病了。現在我在娑羅雙樹（Sala twin trees）之間，示現倚臥在獅子之床上，將要進入涅槃（Nirvana）。這會讓那些尚未證得阿羅漢果（Arhat）的弟子們以及大力士們產生巨大的憂愁和痛苦。也會讓天人、阿修羅（Asura）等大設供養。還會讓人用千端布匹纏裹我的身體，用七寶製作棺材（《菩薩從兜術天下經》記載，如來自己撕裂三衣，各取三條鋪在金棺里，用來襯托身體臥下，兩腳相疊，手持缽盂交給阿難（Ananda））。棺材裡盛滿香油，堆積各種香木，用火焚燒。只有兩端無法燒燬，一端是緊貼身體的，另一端是最外面的。爲了眾生，將舍利（Sarira）分散成八份。所有聲聞弟子都說，如來進入了涅槃。』應當知道，如來並非完全進入涅槃。為什麼呢？因為如來常住不變。已經希望聽聞正法的人，應當拋棄貪慾和淫慾，遵循我的教導，精進修行。這是佛最後的遺命，應當共同謹慎對待。你們這些比丘，觀看佛的儀容，很難再見到。要過一億四千餘年，才能見到彌勒佛（Maitreya）。佛臨近涅槃時，大地劇烈震動，諸天世人都感到驚恐。所有幽暗的地方，日月光明無法到達的地方，都蒙受大光明，彼此都能看見。天空中散落花香。這時佛陀滅度。六慾天王、金毗羅神（Kinnara）、密跡力士、佛母摩耶（Maya）、雙樹娑羅園神，各自作偈頌。諸比丘悲痛不已，各自哭泣著說：『如來滅度，何其迅速啊！眾生將衰老，世間的眼睛熄滅了。』阿那律（Anuruddha）告訴諸比丘：『停止悲傷！諸天在上，或許會有怪罪。』諸比丘問：『上面有多少天？』
【English Translation】 English version Food. The kingdom of Magadha prepared eight 'hu' of food. By the divine power of the Buddha, all the food was sufficiently supplied to all attendees (the 'Dirgha Agama Sutra' differs slightly, and many details are not recorded). The Buddha manifested illness, lying on his right side, like other patients. The Buddha told Kasyapa: 'These beings do not understand the secret teachings of the Mahayana Vaipulya Sutras, and they think that the Tathagata is really ill. Now, between the Sala twin trees, I am manifesting lying on a lion's bed, about to enter Nirvana. This will cause great sorrow and pain to those disciples who have not yet attained Arhatship and to the strong men. It will also cause the Devas, Asuras, and others to make great offerings. People will also wrap my body with thousands of pieces of cloth and make a coffin with seven treasures (the 'Sutra of the Descent of the Bodhisattva from Tushita' records that the Tathagata himself tore three robes, taking three strips each to lay in the golden coffin to cushion the body, with his legs crossed and his hands holding a bowl, which he handed to Ananda). The coffin will be filled with fragrant oil, and various fragrant woods will be piled up and burned with fire. Only two ends cannot be burned, one is close to the body, and the other is the outermost. For the sake of sentient beings, the Sarira will be divided into eight parts. All Sravaka disciples say that the Tathagata has entered Nirvana.' It should be known that the Tathagata has not completely entered Nirvana. Why? Because the Tathagata is permanent and unchanging. Those who already wish to hear the Dharma should abandon greed and lust, follow my teachings, and diligently practice. This is the Buddha's last testament, and it should be treated with caution. You Bhikkhus, look at the Buddha's appearance, it will be difficult to see again. It will take more than one hundred and forty million years to see Maitreya. When the Buddha was near Nirvana, the earth shook violently, and all the Devas and people were frightened. All dark places, where the light of the sun and moon could not reach, were illuminated by great light, and they could see each other. Flowers and incense were scattered in the sky. At this time, the Buddha passed away. The Six Desire Heaven Kings, Kinnara, Vajrapani, Buddha's mother Maya, and the Sala twin tree garden spirit each composed verses. The Bhikkhus were deeply saddened and wept, saying: 'The Tathagata has passed away, how quickly! Sentient beings will age, and the eyes of the world are extinguished.' Anuruddha told the Bhikkhus: 'Stop grieving! The Devas are above, perhaps there will be blame.' The Bhikkhus asked: 'How many heavens are above?'
。答曰。充塞虛空豈可計量。皆于空中徘徊。搔擾悲號。擗踴歔欷而言。如來滅度何其駃哉。群生長衰世間眼滅(長阿含與雙卷泥洹大同出大涅槃第一卷)阿難比丘今何所在。文殊師利言。在娑羅林外。去此十二由旬。為六萬四千億魔之所嬈亂。是諸魔眾悉自變身。為如來像。說種種法種種示現。阿難念言。昔所未見。誰之所作。將非釋迦。欲發是語。都不從意。阿難受大苦惱。不能得來。佛說大陀羅尼咒。文殊受之。至阿難所。為魔誦說。諸魔王等發菩提心。文殊即與阿難俱還佛所(出菩薩從兜率天下經)諸末羅。集於種種供養。復竟一日以佛舍利。置於床上。諸末羅童舉床。皆不能勝。阿那律言。汝等且止。諸天欲留七日。展諸人民皆得供養。如來三從金棺里出金色臂。問阿難至。平治道路灑掃燒香未。云何阿難。吾前後所出。方等大乘。汝悉得不。阿難對曰。唯佛知之。佛言如是。諸經今為畢竟。七日末羅童子捧舉四角擎。汝可持幡蓋。燒香散華。作眾伎樂前後導從。安詳而行。入城東門。遍諸街巷。出城北門。渡熙連禪河。到天冠寺。末羅使臣。積香木竟。火燒不然。阿那律言。諸天意以滅火。迦葉將五百弟子從波波國還。愿見佛身。迦葉遇一尼干。手執曼陀羅華。問曰。知我師在不。答曰。滅來七日。我從
【現代漢語翻譯】 答：充滿虛空，如何能夠計量？他們都在空中徘徊，搔首悲號，捶胸頓足，抽泣哭泣地說：『如來（Tathagata，佛的稱號之一）滅度（Nirvana，佛教術語，指解脫）為何如此迅速！眾生漸趨衰老，世間的慧眼熄滅。』（《長阿含經》與雙卷《泥洹經》大同小異，出自《大涅槃經》第一卷） 阿難（Ananda，佛陀的十大弟子之一）比丘（Bhikkhu，佛教出家男子）現在在哪裡？文殊師利（Manjusri，佛教菩薩，象徵智慧）說：『在娑羅林（Sala Grove）外，距離這裡十二由旬（Yojana，古印度長度單位），被六萬四千億魔所擾亂。這些魔眾都各自變身，成為如來之像，宣說種種法，種種示現。』阿難心想：『過去從未見過，這是誰所為？莫非是釋迦（Sakyamuni，佛教創始人）？』想要說出這些話，卻完全不隨心意。阿難承受著巨大的苦惱，無法前來。佛說了大陀羅尼咒（Dharani，總持之意，以簡短的咒語包含深奧的佛法）。文殊接受了咒語，到達阿難所在之處，為魔眾誦說。諸魔王等發菩提心（Bodhi-citta，覺悟之心）。文殊隨即與阿難一同返回佛所。（出自《菩薩從兜率天下經》） 諸末羅（Mallas，古印度部族名）聚集種種供養，又用了一天的時間，將佛舍利（Sarira，佛陀火化后的遺物）置於床上。諸末羅童子抬床，都不能抬動。阿那律（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）說：『你們暫且停止。諸天想要留置七日，讓所有人民都能夠供養。』如來三次從金棺里伸出金色手臂，問阿難是否已經平整道路、灑掃燒香。又問：『阿難，我前後所說的方等大乘（Vaipulya Mahayana，大乘佛教經典），你是否都已領會？』阿難回答說：『只有佛知道。』佛說：『正是如此。這些經典現在已經究竟。』七日後，末羅童子捧舉四角，擎著床，你可持幡蓋，燒香散花，作各種伎樂，前後引導，安詳地行走，從城東門進入，遍及各條街巷，從城北門出去，渡過熙連禪河（Hiranyavati River），到達天冠寺。 末羅使臣堆積香木完畢，點火卻無法燃燒。阿那律說：『諸天的意思是想等火滅。』迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀行第一著稱）將帶領五百弟子從波波國（Pava）返回，希望見佛身。迦葉遇到一位尼干（Nigantha，耆那教徒），手中拿著曼陀羅華（Mandara flower），問道：『你知道我的老師在哪裡嗎？』回答說：『滅度已經七日，我從
【English Translation】 Answer: How can that which fills the void be measured? They all hover in the air, scratching their heads and wailing, beating their chests and sobbing, saying: 'Why is the Tathagata's (one of the titles of the Buddha) Nirvana (Buddhist term for liberation) so swift! Sentient beings are gradually declining, and the eye of the world is extinguished.' (The Longer Agama Sutra and the two-fascicle Nirvana Sutra are largely the same, from the first fascicle of the Great Nirvana Sutra) Where is the Bhikkhu (Buddhist monk) Ananda (one of the Buddha's ten great disciples)? Manjusri (Buddhist Bodhisattva symbolizing wisdom) said: 'Outside the Sala Grove, twelve Yojana (ancient Indian unit of distance) away from here, disturbed by sixty-four trillion demons. These demons all transform themselves into images of the Tathagata, expounding various Dharmas and manifesting various signs.' Ananda thought: 'I have never seen this before, who is doing this? Could it be Sakyamuni (the founder of Buddhism)?' Wanting to say these words, he could not control his mind at all. Ananda is enduring great suffering and cannot come. The Buddha spoke the Great Dharani (a concise mantra containing profound Buddhist teachings). Manjusri received the mantra and went to where Ananda was, reciting it for the demons. The demon kings and others aroused Bodhi-citta (the mind of enlightenment). Manjusri then returned to the Buddha's place with Ananda. (From the Sutra of the Bodhisattva Descending from Tushita) The Mallas (name of an ancient Indian tribe) gathered various offerings and spent another day placing the Buddha's Sarira (relics after the Buddha's cremation) on a bed. The Malla children carried the bed, but could not lift it. Aniruddha (one of the Buddha's ten great disciples, known as the foremost in divine vision) said: 'You should stop for now. The devas (gods) want to keep it for seven days so that all the people can make offerings.' The Tathagata extended his golden arm three times from the golden coffin, asking if Ananda had leveled the road, swept and sprinkled incense. He also asked: 'Ananda, have you understood all the Vaipulya Mahayana (Mahayana Buddhist scriptures) that I have spoken before and after?' Ananda replied: 'Only the Buddha knows.' The Buddha said: 'That is so. These scriptures are now complete.' After seven days, the Malla children held up the four corners, carrying the bed, you can hold the banners and canopies, burn incense and scatter flowers, make various kinds of music, guide in front and behind, walk peacefully, enter from the east gate of the city, throughout the streets and alleys, go out from the north gate of the city, cross the Hiranyavati River, and arrive at the Tianguan Temple. The Malla envoys finished piling up the fragrant wood, but the fire could not be lit. Aniruddha said: 'The devas mean to wait for the fire to go out.' Kasyapa (one of the Buddha's ten great disciples, known as the foremost in ascetic practices) will lead five hundred disciples back from Pava, hoping to see the Buddha's body. Kasyapa met a Nigantha (Jain ascetic) holding a Mandara flower, and asked: 'Do you know where my teacher is?' He replied: 'He has been in Nirvana for seven days, I came from'
彼得此華。迦葉不悅。五百弟子婉轉號啕。不能自勝。悲欷言曰。善逝涅槃何其駃哉。時跋難陀言。且莫啼哭。我等於摩呵羅邊。或得解脫。迦葉催諸比丘。疾疾執持衣缽。往拘尸城。及見舍利。問阿難曰。世尊舍利可得見不。答曰。劫貝裹。白疊纏。內金棺中。藏鐵槨內。衣以香薪。即欲焚難可得見。迦葉三請。答曰如初。前至香𧂐。佛蹋重棺現於兩足(四分律云棺槨自開出現雙足)足下輪相有諸異色。即問阿難。答云。女人心軟。前禮佛時。淚墮手捉。迦葉作禮。大眾同拜。繞樹三匝。各興偈頌。香𧂐處處不燒自然(長阿含雙卷涅槃略同文多不載)火極熾盛。難可止息。娑羅樹神以力滅之(出涅槃長阿含雙卷泥洹又出菩薩從兜術天下經)。
摩耶五衰相六
佛般涅槃。摩耶夫人在於天上。五衰相現。一頭上華萎。二腋下汗出。三項中光滅。四兩目數瞬。五不樂本座。又得五夢。一須彌山崩。四海水竭。二羅剎奔走挑人眼目。三天失寶冠身無光明。四寶珠幢倒失如意珠。五師子嚙身痛如刀割。得此夢已即便驚寤。此非吉祥。我昔在於白凈王宮。因晝寢中。得希有夢。見一天子。身黃金色。乘白象王。從諸天子。作妙伎樂。觀日之精。入我右脅。身心安樂。即便懷妊。悉達太子為世照明。令此五夢甚可怖
【現代漢語翻譯】 現代漢語譯本： 彼時彼刻，迦葉（Kasyapa，佛陀十大弟子之一，以頭陀苦行著稱）心懷不悅。五百弟子婉轉地號啕大哭，無法抑制自己的悲傷。他們悲泣著說：『善逝（Sugata，如來十號之一，指善於逝去者，即佛陀）涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）為何如此迅速！』當時，跋難陀（Bhadanta，長老之意）說：『暫且不要啼哭。我們或許能在摩呵羅（Mahala，地名）附近得到解脫。』迦葉催促眾比丘（Bhiksu，佛教出家男子）趕快拿好衣缽（佛教僧侶的隨身用具），前往拘尸城（Kushinagar，古印度城市，佛陀涅槃之地）。到達后，他們想要瞻仰佛陀的舍利（Sarira，佛教術語，指佛陀或高僧圓寂后留下的遺物），便問阿難（Ananda，佛陀十大弟子之一，以記憶力強著稱）說：『世尊（Lokajyestha，對佛陀的尊稱）的舍利可以瞻仰嗎？』阿難回答說：『舍利用劫貝（絲棉）包裹，再用白疊（白色細布）纏繞，放置在金棺中，金棺又藏在鐵槨內，周圍堆放著香薪（香木柴）。現在就要焚化，難以瞻仰。』迦葉三次請求，阿難的回答都和最初一樣。迦葉走到香𧂐（焚燒用的柴堆）前，佛陀的雙足從沉重的棺木中顯現出來（《四分律》記載棺槨自動打開，顯現出雙足），足底的輪相（Chakra，佛教術語，指佛足底的輪狀紋樣）呈現出各種奇異的顏色。迦葉便問阿難，阿難回答說：『因為女人的心比較柔軟，之前有女人禮佛時，眼淚滴落並抓住了佛足。』迦葉行禮，大眾一同拜謁，繞樹三匝，各自吟誦偈頌。香𧂐各處沒有點燃卻自然燃燒起來，火勢極其旺盛，難以停止。娑羅樹神（Sal tree deity，守護娑羅樹的神）用神力將火熄滅（出自《涅槃長阿含雙卷》、《泥洹經》以及《菩薩從兜術天下經》）。
摩耶（Maya，佛陀生母）五衰相六
佛陀般涅槃（Parinirvana，佛教術語，指佛陀的完全涅槃）后，摩耶夫人在天上，出現了五衰相（Five signs of decay，天人壽命將盡時的五種衰敗現象）：一是頭上的花朵枯萎，二是腋下開始出汗，三是脖頸中的光芒消失，四是兩眼頻繁眨動，五是不喜歡自己的座位。此外，她還做了五個夢：一是須彌山（Mount Sumeru，佛教宇宙觀中的中心山）崩塌，四海水枯竭；二是羅剎（Rakshasa，惡鬼）奔走，挖取人的眼目；三是諸天失去寶冠，身體失去光明；四是寶珠幢倒塌，失去如意珠（Cintamani，能滿足願望的寶珠）；五是獅子啃咬身體，疼痛如刀割。得到這些夢境后，她立刻驚醒，心想這並非吉祥之兆。我過去在白凈王宮（King Suddhodana's palace，凈飯王的王宮）時，曾經在午睡中做過一個稀有的夢，夢見一位天子，身體呈現黃金色，乘坐著白象王，跟隨著諸天子，演奏著美妙的音樂，看到太陽的精華進入我的右脅，身心安樂，隨即就懷了孕。悉達太子（Siddhartha Gautama，佛陀的本名）為世間帶來光明，如今這些夢境卻如此可怕！
【English Translation】 English version: At that moment, Kasyapa (one of the ten principal disciples of the Buddha, known for his ascetic practices) was displeased. The five hundred disciples wept and wailed, unable to contain their sorrow. They lamented, saying, 'How swift is the Sugata's (one of the ten epithets of the Tathagata, meaning 'Well-Gone,' referring to the Buddha) Nirvana (the state of liberation from the cycle of birth and death)!』 At that time, Bhadanta (meaning 'Venerable One') said, 'Do not weep for now. We may find liberation near Mahala (a place name).' Kasyapa urged the Bhiksus (Buddhist monks) to quickly take their robes and bowls (the personal belongings of Buddhist monks) and go to Kushinagar (an ancient Indian city, the place of the Buddha's Nirvana). Upon arriving, they wished to see the Sarira (Buddhist term for the relics of the Buddha or a high-ranking monk after cremation) of the Buddha and asked Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory), 'Can we see the Sarira of the Lokajyestha (an honorific title for the Buddha)?' Ananda replied, 'The Sarira is wrapped in silk cotton, then wrapped in white linen, placed in a golden coffin, which is then placed inside an iron outer coffin, surrounded by fragrant firewood. It is about to be cremated, so it is difficult to see.' Kasyapa requested three times, but Ananda's answer remained the same. Kasyapa went to the pyre of fragrant wood, and the Buddha's two feet appeared from the heavy coffin (the 'Four-Part Vinaya' states that the coffin opened by itself, revealing the two feet), the wheel marks (Chakra, a Buddhist term referring to the wheel-like patterns on the soles of the Buddha's feet) on the soles of the feet displaying various extraordinary colors. Kasyapa then asked Ananda, who replied, 'Because women's hearts are soft, when women previously paid homage to the Buddha, their tears fell and they grasped the Buddha's feet.' Kasyapa paid homage, and the assembly bowed together, circumambulating the tree three times, each reciting verses. The fragrant pyre burned naturally without being lit, and the fire was extremely intense, difficult to extinguish. The Sal tree deity (the deity guarding the Sal tree) extinguished the fire with divine power (from the 'Nirvana Long Agama Sutra, Double Scroll,' the 'Nirvana Sutra,' and the 'Sutra of the Bodhisattva Descending from Tushita').
The Five Signs of Decay and Six Dreams of Maya (the Buddha's mother)
After the Buddha's Parinirvana (Buddhist term for the complete Nirvana of the Buddha), Maya Devi (the Buddha's mother) was in the heavens, and the five signs of decay (five signs of decline that appear when a deva's lifespan is nearing its end) appeared: first, the flowers on her head withered; second, sweat began to appear under her armpits; third, the light around her neck disappeared; fourth, her eyes blinked frequently; and fifth, she disliked her seat. In addition, she had five dreams: first, Mount Sumeru (the central mountain in Buddhist cosmology) collapsed, and the four seas dried up; second, Rakshasas (demons) ran about, gouging out people's eyes; third, the devas lost their jeweled crowns, and their bodies lost their light; fourth, the jeweled banner fell, and the Cintamani (a wish-fulfilling jewel) was lost; fifth, lions gnawed at her body, and the pain was like being cut by knives. After having these dreams, she immediately awoke, thinking that these were not auspicious signs. In the past, when I was in King Suddhodana's palace (the palace of King Suddhodana), I had a rare dream during a midday nap, in which I saw a deva whose body was golden, riding a white elephant king, accompanied by devas playing beautiful music, and I saw the essence of the sun enter my right side, bringing peace and joy to my body and mind, and I became pregnant. Siddhartha Gautama (the Buddha's original name) brought light to the world, but now these dreams are so terrifying!
畏。必是我子涅槃之相。時阿那律殯佛既畢。升忉利天。偈告摩耶。摩耶氣絕良久與諸眷屬下雙樹間。見僧伽梨及缽錫。執之號慟。絕而復甦曰。我子福度天人。今此諸物空無有主。佛以神力令諸棺蓋自然開發。佛合掌而起。放大光明。問訊母言。遠屈來下。諸行法爾。愿勿啼泣。阿難雖自抑忍。白佛。後世眾生必當問我。佛臨滅度復何所說。云何答之。佛告阿難。汝當答言。佛已入涅槃。摩耶夫人下。如來為后不孝眾生。從金棺出合掌問訊。並說上偈諸敬。此經名為佛臨涅槃母子相見經。如是受持(出摩耶經下卷)。
經律異相卷第四 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第五(應身益物部第二)
梁沙門僧旻寶唱等集佛胸萬字放光發音一三種密二受阿耆達請三月食馬麥三與五百僧食馬麥緣四現鐵槍報五化四梵志掩耳不受但各聞一句得道六化作梵志度多味象王七化盧至長者改兵杖為雜花八化作沙門度五比丘九現為沙門化慳貪夫婦十化屠兒及諸梵志令得道跡十一化大江邊諸無信人十二濟五百賊出家得道十三吹香山藥入五百盲賊眼中還得清眼十四化作執著婆羅門子令其父母還得本心十五化淫女令生厭苦十六現五指為五師子十七以足指散巨石十八
胸萬字放光發音
【現代漢語翻譯】 畏。必是我的兒子涅槃之相。當時阿那律（Aniruddha，佛陀十大弟子之一，以天眼第一著稱）殯葬佛陀完畢，升到忉利天（Trāyastriṃśa，佛教的欲界六天之一）。用偈頌告訴摩耶夫人（Māyā，釋迦牟尼佛的生母）。摩耶夫人氣絕良久，與各位眷屬來到雙樹之間。看見僧伽梨（Saṃghāti，一種袈裟）以及缽錫，執持著它們號啕大哭。昏厥之後又甦醒過來說：『我的兒子福澤廣佈天人，現在這些物品空無主人。』佛陀以神通之力令棺蓋自然打開。佛陀合掌而起，放出大光明。問候母親說：『遠道而來屈尊下臨，諸行皆是如此。愿您不要啼哭。』阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）雖然自己抑制忍耐，稟告佛陀說：『後世的眾生必定會問我，佛陀臨近滅度又說了什麼？要如何回答他們呢？』佛陀告訴阿難：『你應當回答說，佛陀已經入涅槃。摩耶夫人才下凡，如來爲了後世不孝的眾生，從金棺中出來合掌問訊，並說了上面的偈頌以及各種敬意。』這部經名為《佛臨涅槃母子相見經》。應當這樣受持。（出自《摩耶經》下卷）。 《經律異相》卷第四 大正藏第53冊 No. 2121 《經律異相》 《經律異相》卷第五（應身益物部第二） 梁朝沙門僧旻、寶唱等編輯。佛胸前萬字放光發音：一、三種秘密；二、接受阿耆達（Ajita，彌勒菩薩的別名）的請求；三、三個月食用馬麥；三、與五百僧人食用馬麥的因緣；四、顯現鐵槍報應；五、化作四位梵志，掩耳不聽，但各自聽到一句偈語而得道；六、化作梵志度化多味象王；七、化作盧至長者，將兵器改為雜花；八、化作沙門度化五位比丘；九、顯現為沙門化度慳貪的夫婦；十、化作屠夫以及各位梵志，令他們得到道跡；十一、化度大江邊各位沒有信仰的人；十二、救濟五百名強盜，使他們出家得道；十三、吹香山藥進入五百名盲人強盜的眼中，使他們恢復清明的視力；十四、化作執著的婆羅門（Brāhmaṇa）之子，使他的父母恢復本心；十五、化作**，使人產生厭惡痛苦之心；十六、顯現五指為五隻獅子；十七、用腳趾踢散巨大的石頭；十八、 胸前萬字放光發音
【English Translation】 Fear. It must be the sign of my son's Nirvana. At that time, Aniruddha (one of the ten major disciples of the Buddha, known for his divine eye) finished the funeral rites for the Buddha and ascended to the Trāyastriṃśa Heaven (one of the six heavens of the desire realm in Buddhism). He told Māyā (the birth mother of Shakyamuni Buddha) in verse. Māyā fainted for a long time, and with her family members, came to the twin Sala trees. Seeing the Saṃghāti (a type of robe) and the alms bowl, she held them and wailed. After fainting, she revived and said, 'My son's blessings extend to gods and humans, but now these objects are without an owner.' The Buddha, with his divine power, caused the coffin lid to open naturally. The Buddha rose with his palms together and emitted great light. He greeted his mother, saying, 'You have come from afar, condescending to descend. All actions are thus. I hope you will not weep.' Ānanda (one of the ten major disciples of the Buddha, known for his great memory), although restraining himself, reported to the Buddha, 'Future beings will surely ask me, what did the Buddha say near his passing? How should I answer them?' The Buddha told Ānanda, 'You should answer that the Buddha has entered Nirvana. Māyā descended, and the Tathagata, for the sake of unfilial beings in later generations, came out of the golden coffin, greeted her with palms together, and spoke the above verses and various respects.' This sutra is called 'The Sutra of the Buddha's Meeting with His Mother Near Nirvana.' It should be received and upheld in this way. (From the lower scroll of the Māyā Sutra). 《Miscellaneous Resemblances Between Sutras and Vinaya》 Volume 4 Taisho Tripitaka Volume 53 No. 2121 《Miscellaneous Resemblances Between Sutras and Vinaya》 《Miscellaneous Resemblances Between Sutras and Vinaya》 Volume 5 (Section 2: Benefiting Beings with Manifestations) Compiled by the monk Sengmin and Baochang of the Liang Dynasty. The swastika on the Buddha's chest emits light and sound: 1. Three kinds of secrets; 2. Accepting the request of Ajita (another name for Maitreya Bodhisattva); 3. Eating horse barley for three months; 3. The cause of eating horse barley with five hundred monks; 4. Manifesting the retribution of iron spears; 5. Transforming into four Brāhmaṇas, covering their ears and not listening, but each hearing a verse and attaining enlightenment; 6. Transforming into a Brāhmaṇa to convert the elephant king Dātabhojana; 7. Transforming into the elder Ruchika, changing weapons into miscellaneous flowers; 8. Transforming into a Shramana to convert five Bhikkhus; 9. Appearing as a Shramana to convert miserly couples; 10. Transforming into a butcher and various Brāhmaṇas, causing them to attain the path; 11. Converting the faithless people by the great river; 12. Rescuing five hundred thieves, causing them to renounce the world and attain the path; 13. Blowing fragrant mountain medicine into the eyes of five hundred blind thieves, causing them to regain clear vision; 14. Transforming into the son of an attached Brāhmaṇa, causing his parents to regain their original minds; 15. Transforming into a **, causing people to generate aversion to suffering; 16. Manifesting five fingers as five lions; 17. Scattering huge stones with a toe; 18. The swastika on the chest emits light and sound
一
如來游于妙樂世界。欲現智慧廣度無極。與弟子菩薩梵釋天龍。集於精舍。放萬字光音。清凈遠徹。五法大音。一曰度人大乘之音。二曰度人無彼此之音。三曰度人無緣覺之音。四曰度人不斷情想善權之音。五曰度人逮入生死解其勞塵說法之音。國王名處流。與諸人民。詣佛禮敬曰。久聞如來。宣道訓化。濟脫生死。而無有限。吾等眷屬流於生死。未蒙解脫。愿尊垂化令解明法。天地震動修菩薩行(出現佛胸萬字經)。
三種密二
何謂心密。四行清凈不失神通建立大哀無極之業。以神通變現一切普顯。以成諦道智慧之室。睹一切法。是則正通普御一切。其真法者慧神慧通皆顯眾像。解暢諸色。解暢一切諸佛道法。開化一切十方眾生。使入法律。至阿惟顏。轉一切法。是為菩薩心密之業(出密跡金剛力士經第二)菩薩住是金剛三昧。以一音聲有所宣說。一切眾生各隨種類而得解了。示現一色。一切眾生各各皆見種種色相安住一處。身不移易。能令眾生隨其方面各各而見。宣說一法。若界若入。一切眾生各隨本解而得聞之(出大涅槃經第二十二卷)佛以一音演說法。眾生隨類各得解。皆謂世尊同其語。眾生各各隨所解。普得受行獲其利。或有恐畏。或歡喜。或生厭離。或斷疑。斯則神力不共法(
【現代漢語翻譯】 現代漢語譯本 一
如來（Tathagata，佛的稱號）在妙樂世界遊歷。想要展現智慧，廣度無邊。與弟子、菩薩（Bodhisattva，追求覺悟的修行者）、梵天（Brahma，印度教的創世神）、釋天（Indra，帝釋天，佛教的護法神）、天龍（Naga，佛教護法神，龍神）等，聚集在精舍（Vihara，佛教寺院）。放出萬字光音（Svastika，佛教吉祥符號，發出光明和聲音），清凈而深遠。五種法音（Dharma sound）：一是度人大乘之音（Mahayana，佛教宗派，意為『大乘』）；二是度人無彼此之音；三是度人無緣覺之音（Pratyekabuddha，佛教修行者，通過自身努力達到覺悟，但不教導他人）；四是度人不斷情想善權之音；五是度人逮入生死解其勞塵說法之音。國王名叫處流（Chu Liu），與眾多人民，來到佛前禮敬說：『長久以來聽聞如來宣講佛法，教化眾生，救濟脫離生死輪迴，而且沒有止境。我們這些眷屬流轉于生死之中，尚未得到解脫。希望世尊垂憐教化，使我們能夠理解明白佛法。』天地震動，修菩薩行（胸前顯現萬字經）。
三種密 二
什麼是心密（Mind Secret）？四種行為清凈，不失去神通，建立大慈大悲無止境的事業。以神通變現一切，普遍顯現，成就真諦之道，智慧之室。觀察一切法，這就是真正的神通，普遍駕馭一切。其真法，慧神慧通，都顯現各種形象，通暢地理解各種色相，通暢地理解一切諸佛的道法。開化一切十方眾生，使他們進入佛法，到達阿惟顏（Avaivartika，不退轉），轉變一切法。這是菩薩心密的作為（出自《密跡金剛力士經》第二）。菩薩安住于金剛三昧（Vajra Samadhi，堅固的禪定），用一種聲音宣說，一切眾生各自根據種類而理解。示現一種顏色，一切眾生各自都看到種種色相，安住在一個地方，身體不移動，能使眾生根據各自的方向看到。宣說一種法，無論是界（Dhatu，構成要素），還是入（Ayatana，感覺器官），一切眾生各自根據自己的理解而聽到（出自《大涅槃經》第二十二卷）。佛用一種聲音演說佛法，眾生根據種類各自理解，都認為世尊說的是自己的語言。眾生各自根據自己的理解，普遍地接受奉行，獲得利益。或者感到恐懼，或者感到歡喜，或者產生厭離，或者斷除疑惑。這就是神通不可思議的力量。
【English Translation】 English version One
The Tathagata (Tathagata, title of the Buddha) was traveling in the World of Wonderful Bliss. Desiring to manifest wisdom and boundless deliverance. Together with disciples, Bodhisattvas (Bodhisattva, practitioners seeking enlightenment), Brahma (Brahma, the Hindu god of creation), Indra (Indra, the ruler of the gods in Buddhism), Nagas (Naga, serpent deities, protectors of Buddhism), gathered in the Vihara (Vihara, Buddhist monastery). Emitting the light and sound of the Svastika (Svastika, a Buddhist auspicious symbol, emitting light and sound), pure and far-reaching. The five great Dharma sounds (Dharma sound): first, the sound of delivering people to the Mahayana (Mahayana, a branch of Buddhism, meaning 'Great Vehicle'); second, the sound of delivering people without distinction; third, the sound of delivering people without Pratyekabuddhas (Pratyekabuddha, Buddhist practitioners who attain enlightenment on their own without teaching others); fourth, the sound of delivering people without ceasing emotions and expedient means; fifth, the sound of delivering people to enter the cycle of birth and death, resolving their suffering and preaching the Dharma. The king, named Chu Liu (Chu Liu), with his people, approached the Buddha, paying homage and saying, 'For a long time, we have heard the Tathagata proclaiming the Dharma, teaching and transforming beings, delivering them from the cycle of birth and death without limit. We, your retinue, are still wandering in the cycle of birth and death, not yet liberated. We beseech the Venerable One to bestow your teachings, so that we may understand the Dharma.' The earth and heavens shook, practicing the Bodhisattva path (the Svastika appeared on the Buddha's chest).
The Three Secrets Two
What is the Mind Secret (Mind Secret)? The purity of the four conducts, not losing supernatural powers, establishing the boundless work of great compassion. Transforming all things with supernatural powers, universally manifesting, accomplishing the path of truth, the chamber of wisdom. Observing all Dharmas, this is true supernatural power, universally governing all things. Its true Dharma, wisdom, spirit, and supernatural powers, all manifest various forms, fluently understanding all forms, fluently understanding all the Dharma of all Buddhas. Enlightening all sentient beings in the ten directions, enabling them to enter the Dharma, reaching Avaivartika (Avaivartika, non-regression), transforming all Dharmas. This is the work of the Bodhisattva's Mind Secret (from the Surangama Sutra, Chapter Two). The Bodhisattva dwells in the Vajra Samadhi (Vajra Samadhi, firm concentration), speaking with one voice, all sentient beings understand according to their kind. Manifesting one color, all sentient beings see various forms, dwelling in one place, the body does not move, enabling sentient beings to see according to their respective directions. Proclaiming one Dharma, whether it be Dhatu (Dhatu, elements) or Ayatana (Ayatana, sense organs), all sentient beings hear according to their own understanding (from the Nirvana Sutra, Chapter Twenty-Two). The Buddha proclaims the Dharma with one voice, sentient beings understand according to their kind, all thinking the World-Honored One speaks their language. Sentient beings, each according to their understanding, universally accept and practice, obtaining benefits. Some feel fear, some feel joy, some generate aversion, some dispel doubts. This is the inconceivable power of supernatural abilities.
出維摩經第一卷)一切法相。行無取著。建勝寶幢。出一大音。若樂聞施惠得解脫者。即聞如來說施利益。戒慧等樂亦復如是。說大乘法無一眾生不解脫者(出觀佛三昧經第三卷)。佛以一言說一切法。大千眾生以無量音一時問難。皆各不同。於一念中。以一音答。皆令開解(出華嚴經第二十六卷首楞嚴經明身蜜悲花第七卷十分別經普明口蜜大同)。
受阿耆請三月食馬麥三
隨羅然國(或云毗羅然)有婆羅門王。名阿耆達。聰明多智。往詣阿難邠坻廣共論議言訖。問須達多言。此土有神人可宗者不。答曰有。悉達太子出家成佛。相好殊特天人所尊。阿耆達即命駕。往詣祇洹見佛風神。心敬內發。即起白佛。愿佛及僧。顧我三月夏坐。佛言。我此眾多。而汝異見異信。王言。不以為多。如是至三。佛與五百比丘一時受請。往至其國。城邑隘陋民窮少信。乞食難得。先無精舍。城北有林。枝葉郁茂。其地平博。與眾頓止。敕諸比丘。汝等當知。此邑窮隘人多不信乞食難得。若欲於此。安居者住。不者隨意。時舍利弗獨往阿牟迦末迦山。受天帝釋及阿修羅女請。天食供養。時有天魔。迷惑王心。使還宮內耽荒五欲。一者寶飾。二者女樂。三者衣食。四者榮利。五者色慾。還入後宮。敕守門者。三月之內不問尊
【現代漢語翻譯】 現代漢語譯本： （出自《維摩詰經》第一卷）一切法的表象，行為上不執著。建立殊勝的寶幢，發出巨大的聲音。如果有人喜歡聽聞佈施能夠得到解脫，就能聽到如來說佈施的利益。持戒、智慧等帶來的快樂也是如此。宣說大乘佛法，沒有一個眾生不能得到解脫（出自《觀佛三昧經》第三卷）。佛用一句話來說明一切法，大千世界的眾生用無數的聲音同時提問，各自不同。佛在一念之間，用一個聲音回答，都讓他們開悟理解（出自《華嚴經》第二十六卷、《首楞嚴經》、《明身蜜悲花經》第七卷、《十分別經》、《普明口蜜大同經》）。
接受阿耆（Ajita，人名）的邀請，三個月食用馬麥。
隨羅然國（Sui Luoran Country，國名）（或者說毗羅然國（Piluoran Country））有一位婆羅門王，名叫阿耆達（Ajita）。聰明且有智慧。前往拜訪阿難（Ananda，佛陀十大弟子之一）和邠坻（Bindhi，人名），廣泛地共同討論議論完畢后，問須達多（Sudatta，給孤獨長者）說：『這個地方有值得尊敬的神人嗎？』須達多回答說：『有。悉達多太子（Siddhartha，釋迦牟尼佛未出家時的名字）出家成佛，相貌莊嚴殊勝，為天人所尊敬。』阿耆達（Ajita）立即命令駕車，前往祇洹（Jetavana，祇樹給孤獨園）拜見佛陀的風采神韻，內心敬佩之情油然而生。隨即起身對佛說：『希望佛陀和僧眾，光顧我這裡三個月進行夏安居。』佛陀說：『我這裡人數眾多，而你的見解和信仰不同。』國王說：『不認為人多。』這樣說了三次，佛陀與五百比丘（bhikkhu，出家修行的男子）一同接受邀請，前往他的國家。城邑狹窄簡陋，百姓貧窮缺少信仰，難以乞討到食物。先前沒有精舍（vihara，佛教寺院），城北有一片樹林，枝葉茂盛，地面平坦寬闊，佛陀與僧眾在此暫時停留。告誡各位比丘（bhikkhu）說：『你們應當知道，這個城邑貧窮狹窄，人們大多不信佛，難以乞討到食物。如果想在這裡安居的就留下，不想留下的可以隨意離開。』當時舍利弗（Sariputra，佛陀十大弟子之一）獨自前往阿牟迦末迦山（Amoghamakara Mountain），接受天帝釋（Sakra，帝釋天）和阿修羅女（Asura，阿修羅）的邀請，接受天上的食物供養。當時有天魔（Mara，魔羅），迷惑國王的心，使他回到宮內沉溺於五欲之中。一是寶飾，二是女樂，三是衣食，四是榮利，五是**。回到後宮，告誡守門的人，三個月之內不要問候尊
【English Translation】 English version: (From the Vimalakirti Sutra, Volume 1) All phenomena, act without attachment. Establish a victorious treasure banner, emit a great sound. If one delights in hearing that giving brings liberation, one will hear the benefits of giving as taught by the Tathagata. The joy of upholding precepts, wisdom, and so on is also like this. Expounding the Mahayana Dharma, there is not a single sentient being who cannot be liberated (From the Contemplation Buddha Samadhi Sutra, Volume 3). The Buddha uses one word to explain all dharmas, and the beings of the great chiliocosm ask questions simultaneously with countless sounds, each different. In one thought, with one sound, he answers, causing them all to awaken and understand (From the Avatamsaka Sutra, Volume 26, the Shurangama Sutra, the Manifestation of Body Secrets and Flower Adornment Sutra, Volume 7, the Ten Distinctions Sutra, and the Universal Light Mouth Secrets Great Concordance Sutra).
Accepting Ajita's (Ajita, a name) invitation, eating horse barley for three months.
In the country of Sui Luoran (Sui Luoran Country, a country name) (or Piluoran Country (Piluoran Country)), there was a Brahmin king named Ajita. He was intelligent and wise. He went to visit Ananda (Ananda, one of the ten great disciples of the Buddha) and Bindhi (Bindhi, a name), and after extensive discussions, he asked Sudatta (Sudatta, Anathapindika) saying, 'Are there any venerable divine beings in this land?' Sudatta replied, 'Yes. Prince Siddhartha (Siddhartha, the name of Sakyamuni Buddha before he renounced the world) renounced his home and became a Buddha, with extraordinary and auspicious features, revered by gods and humans.' Ajita immediately ordered his chariot and went to Jetavana (Jetavana, Jetavana Anathapindika's Monastery) to see the Buddha's demeanor and spirit, and a feeling of reverence arose within him. He then stood up and said to the Buddha, 'May the Buddha and the Sangha (Sangha, the monastic community) grace my place for three months for the summer retreat.' The Buddha said, 'I have many people here, and your views and beliefs are different.' The king said, 'I do not consider it too many.' After saying this three times, the Buddha and five hundred bhikkhus (bhikkhu, a male monastic) accepted the invitation together and went to his country. The city was narrow and dilapidated, the people were poor and lacked faith, and it was difficult to beg for food. There was no monastery before, but there was a forest north of the city, with lush branches and leaves, and the ground was flat and wide. The Buddha and the Sangha temporarily stayed here. He admonished the bhikkhus saying, 'You should know that this city is poor and narrow, and most people do not believe in the Buddha, and it is difficult to beg for food. If you want to stay here for the retreat, stay; if you do not want to stay, you are free to leave.' At that time, Sariputra (Sariputra, one of the ten great disciples of the Buddha) went alone to Amoghamakara Mountain, accepting the invitation of Sakra (Sakra, Indra) and the Asura (Asura) women, and receiving heavenly food offerings. At that time, a Mara (Mara, demon) confused the king's mind, causing him to return to the palace and indulge in the five desires. First, jewelry; second, female entertainment; third, clothing and food; fourth, glory and profit; fifth, **. Returning to the harem, he instructed the gatekeepers not to inquire about the venerable
卑。外事大小悉不得白。迷忘供養又無恒命供養。滿六日便止。諸比丘乞食極苦難得。時大目連白佛。有樹名郁閻浮。我欲取其果供養大眾。有訶梨勒林。阿摩勒林。郁單曰有自然粳米。忉利天食修陀味。普皆欲取以供大眾。有甘地味。我以一手。擎諸眾生。一手反地。令諸比丘自取而啖。愿見聽許。佛言。汝自有大神力。諸比丘惡行報熟不可移轉。一皆不聽。是國有清水美草。有波羅國人。逐水草牧馬。欲令肥丁來到此處。馬士信佛心凈。告諸比丘言。我等知僧饑極而食皆盡。正有馬麥。君能啖不。諸比丘白佛。佛言。馬屬看馬人能以好草鹽水食馬。此麥自在應受。馬有五百匹。一馬日食二升。各分半以給比丘(四分律云馬食一斗分五升給僧)有一良馬。日食四斗。分半奉佛(四分律云二斗分一升)阿難取佛分並自分。持入聚落。於一女人前。贊佛功德。有小因緣。在此安居。汝能為作乾飯不。女言。我家多事。不能得作。傍有一女聞。謂阿難言。持麥來我為作飯。更有濡善智慧持戒比丘。我亦為作。女即作飯與阿難。阿難敬佛情深如是思惟。佛為王種。常食肴膳。此飯粗惡不能益身。行水授飯。見佛食之。悲哽交懷。佛知其意。欲解釋之。汝能啖不。阿難言。能受而食之。滋味非常。實是諸天以味加之。欣悅無量
【現代漢語翻譯】 現代漢語譯本： 卑微。對外事務無論大小都不得稟告。迷糊忘記供養，又沒有固定的供養。滿了六天就停止。各位比丘乞食非常困難。當時大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）稟告佛陀，說：『有一種樹名叫郁閻浮（Jambudvīpa，指閻浮樹，也指我們所居住的這個世界），我想要取它的果實來供養大眾。還有訶梨勒林（Haritaki，一種藥用植物），阿摩勒林（Āmalaka，一種水果），郁單越（Uttarakuru，四大部洲之一，位於北方）有自然生長的粳米，忉利天（Trāyastriṃśa，欲界六天之一，帝釋天所居之處）食用修陀味（Sudhārasa，天上的美味食物）。我普遍都想取來供養大眾。還有甘地味（Gandharasa，香氣美味）。我用一隻手托起所有眾生，一隻手反轉大地，讓各位比丘自己取食。希望得到您的允許。』佛陀說：『你雖然有大神力，但各位比丘惡行的報應已經成熟，無法轉移改變。一概不允許。』 這個國家有清澈的水和美麗的草地。有一個波羅國（Pārada，古代中亞地區的一個國家）的人，逐水草放牧馬匹，想要讓馬匹肥壯，來到這裡。馬伕相信佛法，心地清凈，告訴各位比丘說：『我們知道僧眾飢餓到了極點，而食物都已經吃光了。只有馬麥，你們能吃嗎？』各位比丘稟告佛陀。佛陀說：『馬屬於照看馬的人，他們能用好的草和鹽水餵養馬。這馬麥可以隨意接受。』有五百匹馬，一匹馬每天吃兩升。各自分一半來供給比丘（《四分律》說馬吃一斗，分五升給僧眾）。有一匹良馬，每天吃四斗，分一半來供奉佛陀（《四分律》說二斗，分一升）。 阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）取了佛陀的那一份，連同自己的一份，拿到聚落里。在一個女人面前，讚歎佛陀的功德，因為一些小因緣，在這裡安居。你能不能幫忙做些乾飯？』那女人說：『我家事情很多，不能做。』旁邊有一個女人聽到，對阿難說：『拿麥來，我幫你做飯。如果有濡善智慧、持戒的比丘，我也為他們做。』那女人就做了飯給阿難。阿難敬佛情深，這樣思惟：『佛陀是王族出身，常吃美味佳餚，這飯粗糙難以下嚥，不能滋養身體。』行水之後，獻上飯食，看到佛陀吃下去，悲傷哽咽，交織在心。佛陀知道他的意思，想要解釋這件事，問：『你能吃嗎？』阿難說：『能接受並且吃下去，滋味非常，實在是諸天以美味加持的。』欣喜無量。
【English Translation】 English version: Humble. All matters, big or small, concerning external affairs must not be reported. Confused and forgetful of offerings, and without consistent offerings. Ceasing after six days. The Bhikkhus (monks) found it extremely difficult to beg for food. At that time, Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) said to the Buddha: 'There is a tree named Jambudvīpa (referring to the Jambudvīpa tree, also referring to the world we live in), I wish to take its fruit to offer to the Sangha (community). There are also Haritaki (a medicinal plant) forests, Āmalaka (a fruit) forests, and Uttarakuru (one of the four great continents, located in the north) has naturally growing rice. The Trāyastriṃśa Heaven (one of the six heavens of the desire realm, the abode of Indra) consumes Sudhārasa (heavenly delicious food). I universally wish to take these to offer to the Sangha. There is also Gandharasa (fragrant and delicious flavor). I will use one hand to support all sentient beings, and one hand to turn the earth over, so that the Bhikkhus can take and eat for themselves. I hope to receive your permission.' The Buddha said: 'Although you have great supernatural powers, the retribution of the evil deeds of the Bhikkhus has matured and cannot be transferred or changed. It is not permitted in any case.' This country has clear water and beautiful grass. There is a person from Pārada (an ancient country in Central Asia), who grazes horses following the water and grass, wanting to fatten the horses, and has come here. The horseman believes in the Buddha's teachings and has a pure heart, and told the Bhikkhus: 'We know that the Sangha is extremely hungry, and all the food has been eaten. There is only horse barley, can you eat it?' The Bhikkhus reported to the Buddha. The Buddha said: 'The horses belong to the people who take care of them, and they can feed the horses with good grass and salt water. This horse barley can be freely accepted.' There are five hundred horses, and each horse eats two 'sheng' (a unit of measurement) per day. Divide each in half to provide for the Bhikkhus (the 'Four-Part Vinaya' says that a horse eats one 'dou' (ten 'sheng'), and five 'sheng' are given to the Sangha). There is a good horse that eats four 'dou' per day, and half is offered to the Buddha (the 'Four-Part Vinaya' says two 'dou', and one 'sheng' is given). Ānanda (one of the Buddha's ten great disciples, known as the foremost in hearing) took the Buddha's portion, along with his own, and went to the village. In front of a woman, he praised the Buddha's merits, and because of some small causes, they are residing here. Can you help make some dried rice?' That woman said: 'My family has many affairs, I cannot do it.' A woman nearby heard and said to Ānanda: 'Bring the barley, I will make rice for you. If there are Bhikkhus who are virtuous, wise, and uphold the precepts, I will also make it for them.' That woman then made rice for Ānanda. Ānanda's reverence for the Buddha was so deep, he thought: 'The Buddha is of royal lineage, and always eats delicious dishes, this rice is coarse and difficult to swallow, and cannot nourish the body.' After offering water, he presented the rice, and seeing the Buddha eat it, he was filled with sorrow and choked with emotion. The Buddha knew his meaning, and wanted to explain this matter, and asked: 'Can you eat it?' Ānanda said: 'I can accept and eat it, the taste is extraordinary, it is truly the gods who have added flavor to it.' He was filled with immeasurable joy.
悲哽即除。具陳二女。佛言。前女若作飯時。應為轉輪王第一夫人。不倩而作者。此福無量。時諸國豪貴居士。大富薩薄等。聞佛三月食馬麥。備眾供具種種肴膳。車馬盈道。而來奉餉。世尊自恣垂至餘七日。告阿難。汝行入城。告阿耆達云。安居竟。復余國遊行。阿難與一比丘。俱到王所。具陳佛語。王猶未悟。乃問。佛今何在。阿難言。受王三月請始竟今故在國。王又問阿難。誰供給。阿難言。窮苦理極。佛與眾僧三月食馬麥。王始自覺悟。如何令佛及僧。三月食馬麥。惡聲醜名流佈諸國。憂愧愁惱。與諸宗親。共往詣佛。深自懺悔。更請留佛。佛受七日辦種種食。劫貝四張。革屣一量奉佛。劫貝二張。革屣一量施僧(善見毗婆沙雲集其兒孫語云我先請佛三月安居不得一日供今以三月供限並設明日以三衣施佛三衣施僧白疊各一雙又施絳欽婆羅各一張又施缽兜那波吒梁言絹一藥膏各滿一器)王取其供。遍散道中。欲令蹈過。佛言。食糧應啖。敬不宜足蹈佛乃為受。皆悉咒愿。王心悅結解。逮法眼凈(出中本起經下十誦彌沙塞律略同)。
與五百僧食馬麥緣四
過去久遠世時。佛名比婆葉。在槃頭摩跋城。王名槃頭。有婆羅門。名因提耆利。博達四韋。及諸算術。及婆羅門戒。教五百童子。王設會請佛供
【現代漢語翻譯】 悲傷哽咽立刻消失。詳細陳述了兩個女兒的事情。佛說：『前一個女兒如果做飯的時候，應當成為轉輪王的第一夫人。不請人幫忙而親自做的，這種福報是無量的。』當時各國的豪門貴族、居士、大富商等，聽到佛陀三個月吃馬麥，準備了各種各樣的供品和美味佳餚，車馬擠滿了道路，前來供養。世尊的自恣日（安居結束的日子）將要到來，還剩下七天，佛告訴阿難：『你進城去，告訴阿耆達（Ajita）說，安居結束了，要再去其他國家了。』阿難與一位比丘一同來到國王那裡，詳細陳述了佛的話。國王仍然沒有醒悟，於是問：『佛現在在哪裡？』阿難說：『接受國王三個月的邀請才剛剛結束，現在還在國內。』國王又問阿難：『誰來供給飲食？』阿難說：『因為窮困到了極點，佛和眾僧三個月都吃馬麥。』國王這才自覺醒悟，心想：『怎麼能讓佛和僧眾三個月都吃馬麥呢？』惡名醜聲傳遍各國，憂愁慚愧惱怒，與各位宗親一同前往佛陀那裡，深深地懺悔，再次請求佛陀留下。佛接受了七天的供養，準備了各種各樣的食物，劫貝（一種絲織品）四張，革屣（鞋子）一雙供奉佛陀，劫貝兩張，革屣一雙佈施給僧眾（《善見毗婆沙》記載，聚集他的兒孫說：『我先前邀請佛陀三個月安居，沒有一天供養，現在用三個月的供養來彌補，並且明天用三衣佈施給佛陀，三衣佈施給僧眾，白疊（一種棉布）各一雙，又佈施絳欽婆羅（一種毛織品）各一張，又佈施缽兜那波吒（一種絲織品，梁朝時稱為絹）一藥膏各滿一器』）。國王取來供品，遍撒在道路中，想要讓佛陀踩過去。佛說：『食物應該吃，恭敬不應該用腳踩。』佛陀於是接受了供養，都為他們祝願。國王心裡的鬱結解開，獲得了法眼凈（出自《中本起經》下，《十誦律》、《彌沙塞律》略同）。 與五百僧食馬麥緣由四 過去很久遠的時候，佛名叫比婆葉（Vipashyin），在槃頭摩跋城（Bandhumati）中，國王名叫槃頭（Bandhu），有一位婆羅門，名叫因提耆利（Indragiri），精通四韋陀（Four Vedas）以及各種算術，以及婆羅門戒律，教導五百個童子。國王設大會邀請佛陀供養。
【English Translation】 The sorrowful sobbing immediately ceased. He recounted the details of his two daughters. The Buddha said, 'If the former daughter were to cook, she should become the first queen of a Chakravartin (Universal Monarch). To do it without asking for help, this merit is immeasurable.' At that time, the nobles, wealthy householders, and rich merchants of various countries, hearing that the Buddha had been eating horse barley for three months, prepared various offerings and delicacies, with carriages and horses filling the roads, and came to offer them. The Self-surrender Day (end of the rainy season retreat) of the World Honored One was approaching, with seven days remaining. The Buddha told Ananda, 'Go into the city and tell Ajita (Ajita) that the retreat is over and that we will go to other countries.' Ananda, together with a Bhikkhu, went to the king and recounted the Buddha's words in detail. The king still did not awaken, and asked, 'Where is the Buddha now?' Ananda said, 'Having just finished accepting the king's three-month invitation, he is still in the country.' The king then asked Ananda, 'Who is providing the food?' Ananda said, 'Because of extreme poverty, the Buddha and the Sangha have been eating horse barley for three months.' Only then did the king awaken, thinking, 'How could I let the Buddha and the Sangha eat horse barley for three months?' The bad reputation spread throughout the countries, and filled with worry, shame, and anger, he went with his relatives to the Buddha, deeply repented, and again requested the Buddha to stay. The Buddha accepted the seven days of offerings, and prepared various foods, four pieces of Kasha (a type of silk fabric), and a pair of leather shoes to offer to the Buddha, two pieces of Kasha, and a pair of leather shoes to give to the Sangha (the 'Samantapasadika' records that he gathered his children and grandchildren and said, 'I previously invited the Buddha for a three-month retreat, but did not offer a single day's worth of provisions. Now I will make up for it with three months of offerings, and tomorrow I will offer the three robes to the Buddha, three robes to the Sangha, a pair of white cotton cloths each, and a piece of crimson wool each, and a bowl of medicine ointment each'). The king took the offerings and scattered them on the road, wanting the Buddha to step over them. The Buddha said, 'Food should be eaten, respect should not be stepped on.' The Buddha then accepted the offerings and blessed them all. The knot in the king's heart was untied, and he attained the pure Dharma eye (from the 'Zhong Ben Qi Jing' part 2, similar in the 'Ten Recitation Vinaya' and 'Mahisasaka Vinaya'). The Cause of Eating Horse Barley with Five Hundred Monks, Part 4 In the distant past, the Buddha was named Vipashyin (Vipashyin), in the city of Bandhumati (Bandhumati), the king was named Bandhu (Bandhu), there was a Brahmin named Indragiri (Indragiri), proficient in the Four Vedas (Four Vedas) and various calculations, as well as the Brahmin precepts, teaching five hundred children. The king held a great assembly to invite the Buddha for offerings.
饌精美。眾有一比丘。名曰彌勒。病不能行食。竟為病人請食。梵志不與罵曰。髡頭沙門正應食馬麥。不應食如是甘美之供。時諸弟子曰。實爾。舍利弗。時婆羅門者我身是也。五百童子。今五百羅漢。是病比丘今彌勒是(出興起行經下)。
現鐵槍報五
舍衛城中有二十人。復與二十人共為怨敵。時四十人各欲相害。伺覓方便。承佛威神尋詣佛所。佛化四十人。當有鐵槍(或云佉達羅剌)自然來出入佛右足大指。言未竟槍在佛前。目連白佛。今拔鐵槍著異世界。佛言。以精進力欲拔鐵槍者。三千大千世界為大震動。不能搖槍如毛髮許。佛往梵天。槍輒隨之。還舍衛城。槍亦在前。如來取槍以足蹈上。目連白佛。如來何罪而獲槍殃。佛曰。昔五百賈人一懷噁心。吾即害之。是其餘殃。四十人聞是。自相謂言。法王尚爾。況于吾等。當不受罪乎。悔過自首。入平等慧(出慧上菩薩經下卷)。
化四梵志掩耳不受但各聞一句得道六
昔有婆羅門四人。皆得神通。身能飛行神足無礙。此四梵志自相謂言。其有人民。以肴膳食施瞿曇沙門者。便得生天不離福堂。有聞法者入解脫門。我等今日意貪天福。不願解脫不須聞法。是時四人各執四瓶甘美石蜜。一人先至奉上世尊。佛告梵志。說所行非常。梵志
【現代漢語翻譯】 現代漢語譯本：食物非常精美。人群中有一位比丘（佛教出家人），名叫彌勒（Maitreya，未來佛），因病無法行走和進食。於是，其他人為這位病人請求食物。一位梵志（婆羅門，印度教祭司）不肯給，還罵道：『你們這些剃光頭的沙門（佛教出家人）只配吃馬麥（粗劣的食物），不配吃這麼甘美的供養。』當時，其他的弟子們說：『確實如此。』舍利弗（Sariputra，佛陀十大弟子之一）啊！當時的那位婆羅門就是我的前身，那五百個童子就是現在的五百羅漢（Arhat，佛教修行證果者），那位生病的比丘就是現在的彌勒。」（出自《興起行經》下卷）
現代漢語譯本：在舍衛城（Sravasti，古印度城市）中有二十個人，又與另外二十個人結為仇敵。當時這四十個人都想互相殘害，伺機尋找機會。憑藉佛陀的威神力，他們尋到了佛陀的住所。佛陀感化了這四十個人。當時有一支鐵槍（或說佉達羅剌）自然地從佛陀的右腳大拇指中進進出出。話還沒說完，鐵槍就出現在佛陀面前。目連（Maudgalyayana，佛陀十大弟子之一）對佛陀說：『現在我將這支鐵槍拔出，放到其他的世界去。』佛陀說：『如果用精進的力量想拔出這支鐵槍，三千大千世界（佛教宇宙觀）都會發生巨大的震動，但卻不能搖動這支鐵槍，哪怕像搖動一根毛髮那樣。』佛陀前往梵天（Brahma，印度教主神），鐵槍就跟隨著他。回到舍衛城，鐵槍也仍然在佛陀面前。如來（Tathagata，佛陀的稱號之一）拿起鐵槍，用腳踩在上面。目連問佛陀：『如來有什麼罪過，竟然會遭受鐵槍的災殃？』佛陀說：『過去有五百個商人，我因為懷著噁心，就殺害了他們。這是我剩餘的罪業。』這四十個人聽了這些話，互相說道：『法王（Dharmaraja，佛陀的稱號之一）尚且如此，更何況我們呢？難道能不受罪嗎？』於是他們都後悔自己的過錯，向佛陀坦白，進入了平等慧（Samatajnana，佛教智慧）。（出自《慧上菩薩經》下卷）
現代漢語譯本：過去有四個婆羅門（Brahmana，印度教祭司），都獲得了神通，身體能夠飛行，神足沒有阻礙。這四個婆羅門互相說道：『如果有人用美味的食物供養瞿曇（Gautama，釋迦牟尼佛的姓氏）沙門（Sramana，佛教出家人），就能昇天，不會離開福堂。如果有人聽聞佛法，就能進入解脫之門。我們今天貪圖天上的福報，不希望得到解脫，不需要聽聞佛法。』當時這四個人各自拿著四瓶甘美的石蜜（糖漿），其中一人先到，奉獻給世尊（Bhagavan，佛陀的稱號之一）。佛陀告訴這位梵志，說所行之事非常。
【English Translation】 English version: The food was exquisite. Among the crowd was a Bhikkhu (Buddhist monk) named Maitreya (the future Buddha), who was ill and unable to walk or eat. So, others requested food for the sick Bhikkhu. A Brahmana (Hindu priest) refused and scolded, saying, 'You shaven-headed Sramanas (Buddhist ascetics) are only fit to eat horse barley (coarse food), not to eat such delicious offerings.' At that time, the other disciples said, 'Indeed.' Sariputra (one of the Buddha's ten great disciples)! That Brahmana at that time was my past self, those five hundred children are now the five hundred Arhats (enlightened beings), and that sick Bhikkhu is now Maitreya.' (From the Lower Scroll of the Xingqi Xing Jing)
English version: In Sravasti (ancient Indian city), there were twenty people who were enemies with another twenty people. At that time, these forty people all wanted to harm each other, seeking opportunities. Relying on the Buddha's majestic power, they sought the Buddha's residence. The Buddha transformed these forty people. At that time, an iron spear (or Khadgarara) naturally came in and out of the Buddha's right big toe. Before the words were finished, the spear appeared before the Buddha. Maudgalyayana (one of the Buddha's ten great disciples) said to the Buddha, 'Now I will pull out this iron spear and put it in another world.' The Buddha said, 'If one tries to pull out this iron spear with diligent effort, the three thousand great thousand worlds (Buddhist cosmology) will greatly shake, but it will not be able to move the spear even like moving a hair.' The Buddha went to Brahma (Hindu chief god), and the spear followed him. Returning to Sravasti, the spear was still in front of the Buddha. The Tathagata (one of the Buddha's titles) picked up the spear and stepped on it with his foot. Maudgalyayana asked the Buddha, 'What sin does the Tathagata have that he would suffer the calamity of the iron spear?' The Buddha said, 'In the past, there were five hundred merchants, and because I harbored evil intentions, I killed them. This is the remaining retribution.' These forty people heard these words and said to each other, 'Even the Dharmaraja (one of the Buddha's titles) is like this, let alone us? How can we not suffer retribution?' So they all regretted their mistakes, confessed to the Buddha, and entered Samatajnana (Buddhist wisdom). (From the Lower Scroll of the Hui Shang Bodhisattva Sutra)
English version: In the past, there were four Brahmanas (Hindu priests) who had all attained supernatural powers, their bodies could fly, and their divine feet were unimpeded. These four Brahmanas said to each other, 'If someone offers delicious food to Gautama (Shakyamuni Buddha's surname) Sramanas (Buddhist ascetics), they will be reborn in heaven and will not leave the blessed abode. If someone hears the Dharma, they will enter the gate of liberation. Today, we are greedy for heavenly blessings, do not wish to attain liberation, and do not need to hear the Dharma.' At that time, these four people each held four bottles of sweet rock honey (syrup), and one of them arrived first and offered it to the Bhagavan (one of the Buddha's titles). The Buddha told this Brahmana to speak of what he had done as extraordinary.
聞即掩耳。次第二人復說。謂法興衰。梵志聞亦掩耳。次第三人復說。夫生輒死。梵志聞亦手掩耳。次第四人復說。此滅為樂。梵志聞亦掩耳。各舍之去。自相謂言。瞿曇沙門有何言教。前者對曰。我聞一句所行非常。次第二三四。復自陳說。與說此偈已。心開意解得阿那含道。爾時四人。自知各得道證。還自懇責。至如來所。頭面禮足。在一面立。白世尊曰。唯愿如來。聽在道次得為沙門。世尊告曰。善來比丘。快修梵行。爾時四人。頭須自墮。身所著衣變為袈裟。尋于佛前得羅漢道(出無常經)。
化作梵志度多味象王七
昔有婆羅門國。名多味象。其王奉事異道。王欻一日發於善心。欲大布施。如婆羅門法。積七寶如山。有來乞者。聽令自取。重一撮去。如是數日。其積不減。佛知是王宿福應度。化作梵志往到其國。王出相見。禮問起居曰。何所求索。莫自疑難。梵志答言。吾從遠來。欲乞珍寶持作舍宅。王言大善。自取重一撮去。梵志取一撮行七步。還著故處。王問何故。梵志答曰。此裁足作舍。復當娶婦。懼不足用。是以不取。王言。更取三撮。梵志即取。行七步復還故處。王言何以。答言。此足取婦。復無田地奴婢牛馬。是以息意也。王言。更取七撮。梵志即取。行七步復還故處。王言。復
【現代漢語翻譯】 現代漢語譯本： 聽到『所行非常』就摀住耳朵。第二個人接著說，『法有興衰』，梵志聽到也摀住耳朵。第三個人又說，『人出生就必然會死亡』，梵志聽到還是摀住耳朵。第四個人又說，『涅槃寂滅才是真正的快樂』，梵志聽到仍然摀住耳朵。他們各自離開，互相說道：『喬達摩（Gautama）沙門（Śrāmaṇa，出家求道者）有什麼言教？』第一個人回答說：『我聽到一句『所行非常』。』第二、三、四個人，也各自陳述自己聽到的。說完這些偈語后，他們心開意解，證得阿那含（Anāgāmin，不還果）道。當時這四個人，各自知道自己已經證得果位，反而自我責備，來到如來（Tathāgata，佛陀）處，頂禮佛足，站在一旁，對世尊（Bhagavat，佛陀的尊稱）說：『唯愿如來，允許我們在道業的次第中得以成為沙門。』世尊告訴他們說：『善來比丘（Bhikkhu，出家男子），好好修習清凈的梵行（Brahmacarya，清凈的行為）。』當時這四個人，頭髮鬍鬚自然脫落，身上所穿的衣服變成袈裟，隨即在佛前證得阿羅漢（Arhat，斷盡煩惱的聖者）道。（出自《無常經》）
化作梵志度多味象王七
過去有個婆羅門（Brahmin）國家，名叫多味象。國王信奉其他外道。國王忽然有一天發了善心，想要大做佈施，按照婆羅門的方法，堆積七寶如山。有來乞討的人，聽憑他們自己拿取，但每次只能拿一撮。這樣過了幾天，堆積的珍寶也沒有減少。佛（Buddha）知道這位國王過去有善根，應該被度化，就化作一個梵志，前往那個國家。國王出來相見，禮貌地問候起居，說：『你有什麼要求？不要有什麼疑慮和為難。』梵志回答說：『我從遠方而來，想要乞討一些珍寶，用來建造房屋。』國王說：『很好，你自己拿一撮去吧。』梵志拿了一撮，走了七步，又放回原來的地方。國王問他為什麼這樣做。梵志回答說：『這些只夠建造房屋，以後還要娶妻，恐怕不夠用，所以不拿了。』國王說：『再拿三撮吧。』梵志就拿了三撮，走了七步，又放回原來的地方。國王問他為什麼這樣做。梵志回答說：『這些足夠娶妻，但是沒有田地、奴婢、牛馬，所以還是算了。』國王說：『再拿七撮吧。』梵志就拿了七撮，走了七步，又放回原來的地方。國王又問他為什麼這樣做。
【English Translation】 English version: Upon hearing 『impermanent are all conditioned things,』 he covered his ears. The second person then said, 『The Dharma (Dharma, the teachings of the Buddha) has its rise and fall,』 the Brahmin (Brahmin, a member of the highest Hindu caste) also covered his ears. The third person further said, 『To be born is inevitably to die,』 the Brahmin still covered his ears. The fourth person then said, 『Nirvana (Nirvana, the ultimate goal of Buddhism) is bliss,』 the Brahmin again covered his ears. They each departed, saying to one another, 『What teachings does this Gautama (Gautama, the family name of the Buddha) Śrāmaṇa (Śrāmaṇa, a wandering ascetic) have?』 The first person replied, 『I heard the phrase 『impermanent are all conditioned things.』』 The second, third, and fourth persons each recounted what they had heard. After reciting these verses, their minds opened, and they attained the state of Anāgāmin (Anāgāmin, 'non-returner'). At that time, these four people, knowing that they had each attained enlightenment, reproached themselves and went to the Tathāgata (Tathāgata, 'one who has thus gone,' an epithet of the Buddha), bowed at his feet, and stood to one side. They said to the Bhagavat (Bhagavat, 'Blessed One,' an epithet of the Buddha), 『We beseech the Tathāgata to allow us to become Śrāmaṇas in the order of the path.』 The Bhagavat told them, 『Welcome, Bhikkhus (Bhikkhu, a Buddhist monk), practice the pure Brahmacarya (Brahmacarya, a life of celibacy and religious study) diligently.』 At that moment, the hair on the heads and faces of these four people fell off by themselves, and the clothes they were wearing transformed into robes. Immediately, they attained the state of Arhat (Arhat, 'worthy one,' a perfected being) before the Buddha. (From the Impermanence Sutra)
Transforming into a Brahmin to Convert King Dāmasvāda
In the past, there was a Brahmin country named Dāmasvāda. Its king revered other heterodox paths. One day, the king suddenly had a good thought and wanted to make a great offering, according to the Brahmin method, piling up seven treasures like a mountain. Those who came to beg were allowed to take as much as they could, but only one handful at a time. After several days, the pile of treasures did not diminish. The Buddha (Buddha, the enlightened one) knew that this king had past good roots and should be converted, so he transformed into a Brahmin and went to that country. The king came out to meet him, politely inquired about his well-being, and said, 『What do you seek? Do not hesitate or be shy.』 The Brahmin replied, 『I have come from afar, wanting to beg for some treasures to build a house.』 The king said, 『Very well, take a handful yourself.』 The Brahmin took a handful, walked seven steps, and then put it back in its original place. The king asked him why he did that. The Brahmin replied, 『This is only enough to build a house, and later I will have to marry a wife, I am afraid it will not be enough, so I will not take it.』 The king said, 『Take three more handfuls.』 The Brahmin took three handfuls, walked seven steps, and then put them back in their original place. The king asked him why he did that. The Brahmin replied, 『This is enough to marry a wife, but there is no land, no servants, no cattle, so I will give up.』 The king said, 『Take seven more handfuls.』 The Brahmin took seven handfuls, walked seven steps, and then put them back in their original place. The king asked him again why he did that.
何意故。梵志答言。若有男女當復嫁娶。吉兇用費計不足用。是以不取。王言。盡以積寶持用相上。梵志受而捨去。王甚怪之。重問意故。梵志答言。本來乞丐欲用生活。諦念人命處世無幾。萬物無常旦夕難保。因緣遂重憂苦日深。積寶如山無益於己。貪慾規圖唐自勤苦。不如息意求無為道。是以不取。王意開解奉教。於是梵志現佛光相。踴住空中。為說偈言。
雖得積珍寶 嵩高至於天 如是滿世間 不如見道跡 不善像如善 愛而似無愛 以苦為樂像 狂夫之所厭
王見佛光。又聞此偈。王及群臣。即受五戒。得須陀洹道(出法句譬經第一)。
化盧至長者改兵杖為雜花八
南天竺有一大城。名首波羅。城中有一長者。名曰盧至。為眾導主。已於過去無量佛所。殖諸善本。彼大城中一切人民。信伏邪道奉事尼揵。我時欲度彼長者故。從王舍城至彼城邑。尼揵聞我欲至彼城。即作是念。沙門瞿曇若至此者。此諸人民便當舍我不復供給。告彼城人。沙門瞿曇今欲來此。然彼沙門。委棄父母東西馳騁。所至之處能令土地五穀不登。人民饑饉死亡者眾初無安樂。彼人聞已即懷怖畏。白言。大師。當設何計。尼揵答言。沙門瞿曇。性好叢林流泉清水。外設有者宜應毀壞。汝等便可相與
【現代漢語翻譯】 現代漢語譯本： 『這是什麼緣故？』梵志回答說：『如果男女要再次嫁娶，吉兇用度花費計算下來不夠用，因此我不接受。』國王說：『我將所有的積蓄珍寶都用來贈送給你。』梵志接受了，然後離開了。國王對此感到非常奇怪，再次詢問原因。梵志回答說：『我本來乞討是爲了維持生活，仔細想想人命在世的時間沒有多少。萬物無常，旦夕難以預料。因緣如果加重，憂愁痛苦就會日益加深。積累的珍寶如山一樣，對我也沒什麼益處。貪圖謀劃，只是徒勞地讓自己勤勞辛苦。不如停止這些念頭，尋求無為之道。因此我不接受。』國王聽後心意開解，信奉他的教誨。於是梵志顯現出佛的光相，騰空而起，為國王說了這首偈語： 『即使能夠積累珍寶，高得像嵩山一樣直到天上，像這樣堆滿世間，也不如見到哪怕一絲一毫的道跡。 不善良的表面裝得像善良一樣，愛好像沒有愛一樣，把痛苦當作快樂一樣，這些都是愚蠢的人所厭惡的。』 國王見到佛光，又聽聞了這首偈語，國王和群臣，立即受了五戒，證得了須陀洹道（初果）。（出自《法句譬喻經》第一） 化度盧至長者，使其將兵器改為雜花（八） 在南天竺，有一座大城，名叫首波羅（Su波羅，城市名）。城中有一位長者，名叫盧至（Lu至，人名），是眾人的首領。他過去在無量佛那裡，已經種下了各種善根。這座大城中的一切人民，都信奉邪道，侍奉尼揵（Nigan，外道）。我當時想要度化這位長者，所以從王舍城（Wang舍城，城市名）來到了這座城邑。尼揵聽到我將要來到這座城，就想：『沙門瞿曇（沙門瞿曇，釋迦摩尼佛）如果來到這裡，這些人民就會捨棄我，不再供養我。』於是告訴城裡的人：『沙門瞿曇現在要來這裡。然而這位沙門，拋棄父母，四處奔走，他所到的地方，能使土地五穀不豐收，人民飢餓，死亡的人很多，沒有安樂。』那些人聽了之後，就感到害怕，問：『大師，我們應當怎麼辦？』尼揵回答說：『沙門瞿曇，喜歡叢林、流泉、清水。在外面設定這些東西的地方，應該毀壞。你們可以一起』
【English Translation】 English version: 『What is the reason for this?』 The Brahmin replied, 『If men and women are to marry again, the expenses for auspicious and inauspicious events will not be enough, so I will not accept it.』 The king said, 『I will use all my accumulated treasures to give to you.』 The Brahmin accepted it and left. The king was very surprised by this and asked again for the reason. The Brahmin replied, 『I originally begged to make a living, but thinking carefully about how little time human life lasts in this world, and that all things are impermanent and difficult to guarantee from morning to evening. If karmic conditions increase, worries and suffering will deepen day by day. Accumulating treasures like mountains will not benefit me. Greedily planning and scheming is just making oneself laboriously and painfully busy. It is better to stop these thoughts and seek the path of non-action. Therefore, I will not accept it.』 The king's mind was enlightened after hearing this, and he believed in his teachings. Then the Brahmin manifested the light of the Buddha, rose into the air, and spoke this verse for the king: 『Even if one can accumulate treasures, as high as Mount Song (Song Gao, mountain name) reaching to the heavens, even if one fills the world like this, it is not as good as seeing even a trace of the path. The unkind appears like the kind, love appears like no love, taking suffering as joy, these are what foolish people detest.』 When the king saw the light of the Buddha and heard this verse, the king and his ministers immediately took the five precepts and attained the state of Sotapanna (Sotapanna, stream-enterer). (From the first chapter of the Dharmapada Sutra) Transforming the Elder Luzhi, changing weapons into mixed flowers (eight) In South India, there was a large city called Su波羅 (Su波羅, city name). In the city, there was an elder named Lu至 (Lu Zhi, person's name), who was the leader of the people. In the past, he had planted various good roots in countless Buddhas. All the people in this great city believed in heretical paths and served the Nigan (Nigan, a type of non-Buddhist ascetic). At that time, I wanted to transform this elder, so I came to this city from Wang舍城 (Wang She Cheng, city name). When the Nigan heard that I was coming to this city, they thought, 『If the Shramana Gautama (Shramana Gautama, Shakyamuni Buddha) comes here, these people will abandon me and no longer support me.』 So they told the people in the city, 『The Shramana Gautama is coming here now. However, this Shramana abandons his parents and runs around everywhere. Wherever he goes, he can cause the land to not yield abundant crops, the people to be hungry, and many people to die. There is no peace.』 When those people heard this, they became afraid and asked, 『Master, what should we do?』 The Nigan replied, 『The Shramana Gautama likes forests, flowing springs, and clear water. The places where these things are set up outside should be destroyed. You can all』
出城斬伐林木。勿令有遺流泉井池。填以臭穢。堅閉城門。各嚴器仗。當壁防護。勤自固守。彼設來者。莫令得前。我等亦當作種種術。令彼瞿曇複道還去。彼諸人民敬奉施行。我于爾時。至彼城邑。見是事已。尋生憐愍。慈心向之。所有樹木還生如本不可稱計。河池井泉其水清凈盈滿其中。如青琉璃。生眾雜華彌覆其上。變其城壁為紺琉璃。城內人民悉得徹見我及大眾。門自開闢無能制者。所嚴器仗變成雜華。盧至長者而為上首。與其人民俱共相隨。來至我所。我即為說種種法要。令彼諸人一切皆發阿耨多羅三藐三菩提心(出涅槃經第十四)。
化作沙門度五比丘九
昔波羅奈國有山。去城四五十里。有五沙門。處山學道。晨旦出山人間乞食。食訖還山晚暮乃到。往還疲極不堪坐禪。思惟正定歷年如是。不能得道。佛愍念之。勞而無獲。化作一道人。往到其所。問諸道人。隱居修道得無勞倦。諸沙門言。吾等在此。去城大遠。四大之身當須飯食。日日往還。疲勞歷歲。不得修道。為當正爾畢命而已。道人語曰。夫為道者以戒為本。攝心為行。賤形貴真。朽棄軀命。食以支形。守意正定。內學止觀。滅意得道。養身從情。安得免苦。愿諸道人。明日莫行。吾當供養。諸道人休息一日。時五沙門意大歡喜。
【現代漢語翻譯】 現代漢語譯本 出城砍伐樹木，不要留下任何泉水、水井和池塘，用污穢之物填滿它們，緊閉城門，各自嚴加戒備，依靠城墻進行防護，努力堅守。如果他們來犯，不要讓他們靠近。我們也要施展各種法術，讓他們（指Gautama，喬達摩）原路返回。那些人民恭敬地執行了這些命令。當時，我到達那座城邑，看到這些情況后，心中生起憐憫，以慈悲之心對待他們。所有被砍伐的樹木都恢復如初，數量不可計數。河流、池塘和水井中的水清澈見底，充滿其中，像青色的琉璃一樣，生長著各種各樣的花朵覆蓋在上面。我將他們的城墻變成紺青色的琉璃，城內的人民都能清楚地看到我和我的大眾。城門自動打開，沒有人能夠阻止。他們所準備的武器都變成了各種各樣的花朵。盧至長者（a wealthy householder）為首，與他的人民一起跟隨我來到我的住所。我隨即為他們宣說了種種重要的佛法，使他們所有人都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。（出自《涅槃經》第十四卷）
化作沙門度五比丘
過去在波羅奈國（Varanasi，古印度城市）有一座山，距離城市四五十里。有五位沙門（shramana，修行者）在山中修行。每天早晨，他們離開山到人間乞食，吃完飯後返回山中，往往到傍晚才到達。這樣往返奔波，非常疲憊，無法坐禪。他們這樣思考、修習正定已經很多年了，但仍然無法得道。佛陀憐憫他們，雖然努力卻一無所獲，於是化作一位道人，來到他們所在的地方。他問這些道人，隱居修行是否感到勞累。這些沙門說，『我們在這裡，距離城市太遠了，四大之身（the four elements of the body）需要食物。每天往返奔波，疲憊不堪，多年來都無法修行。恐怕只能這樣結束生命了。』道人說，『作為修行者，應該以戒律為根本，以攝心為修行。輕視形體，珍視真理，捨棄這朽壞的生命。用食物來維持形體，守護意念，修習正定。向內學習止觀，滅除意念才能得道。如果放縱身體，順從情慾，怎麼能免除痛苦呢？』希望各位道人明天不要外出，我來供養你們。』這些道人休息了一天，心中非常歡喜。
【English Translation】 English version They went out of the city to cut down trees. Do not leave any flowing springs, wells, or ponds. Fill them with filth. Firmly close the city gates. Each of you be strictly armed. Protect yourselves by the walls. Diligently defend yourselves. If they come, do not let them advance. We will also perform various spells to make that Gautama (喬達摩) return the way he came. Those people respectfully carried out these orders. At that time, I arrived at that city and, seeing these things, I felt compassion and treated them with a compassionate heart. All the trees that had been cut down grew back as before, in countless numbers. The rivers, ponds, and wells were clear and full of water, like blue lapis lazuli, with various flowers growing and covering them. I transformed their city walls into dark blue lapis lazuli. The people inside the city could clearly see me and my assembly. The gates opened by themselves, and no one could stop them. The weapons they had prepared turned into various flowers. The elder Luzhi (盧至長者) was at the head, and together with his people, they followed me to my dwelling. I then spoke to them about various important Dharma teachings, causing all of them to generate the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心). (From the Nirvana Sutra, Chapter 14)
Transforming into a Shramana to Deliver Five Bhikkhus
In the past, in the country of Varanasi (波羅奈國), there was a mountain about forty or fifty li (里, a Chinese unit of distance) from the city. There were five shramanas (沙門, ascetics) practicing the Way in the mountains. Every morning, they would leave the mountain to beg for food in the human realm. After eating, they would return to the mountain, often arriving only in the evening. Going back and forth like this, they were very tired and unable to practice meditation. They had been thinking and practicing right concentration like this for many years, but they still could not attain the Way. The Buddha, feeling compassion for them, that they were working hard but gaining nothing, transformed into a Daoist (道人, a person of the Way) and came to where they were. He asked the Daoists if they felt tired from living in seclusion and practicing. The shramanas said, 'We are here, far from the city. These bodies of the four elements (四大之身) need food. Going back and forth every day, we are exhausted and unable to practice for many years. I am afraid we can only end our lives like this.' The Daoist said, 'As practitioners, you should take the precepts as the foundation and mind-control as the practice. Despise the body and cherish the truth, abandon this decaying life. Use food to sustain the body, guard the mind, and practice right concentration. Learn cessation and contemplation inwardly, and you can attain the Way by eliminating thoughts. If you indulge the body and follow desires, how can you avoid suffering?' I hope that you Daoists will not go out tomorrow, and I will make offerings to you.' The five shramanas rested for a day and were very happy.
怪未曾有。安心定意。不復憂行。明日中此化道人送食。食訖安和心意恬惔。理化道人為說偈已顯現佛身相光之容。是五沙門精神震疊。咸思惟戒。即得阿羅漢道(出法句譬經第三)。
現為沙門化慳貪夫婦十
舍衛國有一貧家。夫婦慳貪不通道德。佛愍其愚現為沙門。詣門分衛。時夫不在。其婦罵詈。無有道理。沙門語曰。吾為道士。乞丐自居。不得罵詈。唯望一食。婦曰。若汝立死。食尚叵得。況今平健慾望我食。但稽時節不如早去。於是沙門。住立其前。戴眼抒氣。便現立死。身軀膀脹鼻口蟲出。腹潰腸爛不凈流溢。婦見恐怖失聲棄走。於是道人。忽然捨去。去舍數里。坐樹下息。其夫來歸。道中見婦。怪其驚怖。其婦語夫。具陳此事。夫大瞋怒。問為所在。婦曰。已去。想亦未遠。夫即執弓帶刀尋跡往逐。張弓拔刀奔走直前。欲斫道人。道人即化作琉璃小城。以自圍繞數匝不能得入。即問道人。何不開門。道人曰。欲使門開棄汝弓刀。其人自念。當隨其語。若當得入手卷加之。尋棄弓刀。門故不開。復語道人。已棄弓刀。門何不開。道人又曰。吾使汝棄心中惡意弓刀耳。非謂手中弓刀。於是其人。心驚體悸。道人神聖。乃知我心。即便叩頭悔過自責。啟道人曰。我有弊妻不識真人。使我興惡。愿
【現代漢語翻譯】 現代漢語譯本 怪未曾有（驚歎從未有過的事情）。安心定意（使心安定，意志堅定）。不復憂行（不再為自己的行為感到憂慮）。明日中此化道人送食（明天中午，這位化身的修行人會送食物來）。食訖安和心意恬惔（吃完食物后，內心平靜安寧，心境淡泊）。理化道人為說偈已顯現佛身相光之容（這位化身的修行人開始為他們說法，並顯現出佛的身相和光明）。是五沙門精神震疊（這五位沙門的精神受到極大的震動）。咸思惟戒（都開始思考戒律的意義）。即得阿羅漢道（立即證得了阿羅漢的果位）。（出自《法句譬喻經》第三卷）。
現為沙門化慳貪夫婦十（佛陀示現為沙門，教化慳吝貪婪的夫婦）
舍衛國有一貧家（在舍衛國，有一戶貧窮的人家）。夫婦慳貪不通道德（夫妻兩人都非常吝嗇貪婪，不相通道德）。佛愍其愚現為沙門（佛陀憐憫他們的愚癡，於是化現為一位沙門）。詣門分衛（來到他們家門口乞食）。時夫不在（當時丈夫不在家）。其婦罵詈（他的妻子謾罵沙門）。無有道理（毫無道理）。沙門語曰（沙門說）。吾為道士（我是一位修行人）。乞丐自居（靠乞討為生）。不得罵詈（不應該謾罵）。唯望一食（只希望得到一餐飯）。婦曰（妻子說）。若汝立死（如果你現在就死在這裡）。食尚叵得（飯都得不到）。況今平健慾望我食（更何況你現在身體健康，還想從我這裡得到食物）。但稽時節不如早去（你還是早點離開吧）。於是沙門（於是沙門）。住立其前（站在她面前）。戴眼抒氣（睜大眼睛，喘著粗氣）。便現立死（立刻顯現出站立而死的景象）。身軀膀脹鼻口蟲出（身體腫脹，鼻孔和嘴巴里爬出蟲子）。腹潰腸爛不凈流溢（肚子潰爛，腸子腐爛，污穢之物流淌出來）。婦見恐怖失聲棄走（妻子看到后非常害怕，尖叫著逃走了）。於是道人（於是這位修行人）。忽然捨去（突然離開了）。去舍數里（離開那家幾里路后）。坐樹下息（坐在樹下休息）。其夫來歸（他的丈夫回來了）。道中見婦（在路上看到他的妻子）。怪其驚怖（奇怪她為什麼如此驚恐）。其婦語夫（他的妻子告訴丈夫）。具陳此事（詳細地講述了這件事）。夫大瞋怒（丈夫非常生氣）。問為所在（問沙門在哪裡）。婦曰（妻子說）。已去（已經走了）。想亦未遠（我想應該還沒走遠）。夫即執弓帶刀尋跡往逐（丈夫立刻拿著弓箭和刀，沿著軌跡追趕）。張弓拔刀奔走直前（拉開弓，拔出刀，向前奔跑）。欲斫道人（想要砍殺那位修行人）。道人即化作琉璃小城（修行人立刻化作一座琉璃小城）。以自圍繞數匝不能得入（把自己圍在裡面好幾圈，丈夫無法進入）。即問道人（丈夫問修行人）。何不開門（為什麼不開門）。道人曰（修行人說）。欲使門開棄汝弓刀（想要開門，就放下你的弓箭和刀）。其人自念（那人心裡想）。當隨其語（應該聽他的話）。若當得入手卷加之（如果能進去，再把弓箭和刀拿回來）。尋棄弓刀（立刻丟掉了弓箭和刀）。門故不開（門仍然沒有打開）。復語道人（又對修行人說）。已棄弓刀（我已經丟掉了弓箭和刀）。門何不開（為什麼還不開門）。道人又曰（修行人又說）。吾使汝棄心中惡意弓刀耳（我讓你丟掉的是你心中的惡意和弓刀）。非謂手中弓刀（不是你手中的弓刀）。於是其人（於是那個人）。心驚體悸（心裡震驚，身體顫抖）。道人神聖（修行人真是太神奇了）。乃知我心（竟然知道我的心思）。即便叩頭悔過自責（立刻磕頭認錯，責備自己）。啟道人曰（對修行人說）。我有弊妻不識真人（我有一個愚蠢的妻子，不認識真人）。使我興惡（使我產生了惡念）。愿
【English Translation】 English version Astonishment at the unprecedented. Settle the mind and fix the intention. No longer worry about actions. Tomorrow at noon, this transformed ascetic will bring food. After eating, the mind will be peaceful and the intention tranquil. The transformed ascetic will speak verses, revealing the appearance of the Buddha's form and light. These five Shramanas (ascetics) are spiritually shaken. All contemplate the precepts. Immediately they attain the state of Arhat (one who is worthy). (From the Dharmapada Sutra, Chapter 3).
Appearing as a Shramana (ascetic) to transform a miserly couple (ten)
In Shravasti (ancient Indian city), there was a poor family. The husband and wife were miserly and did not believe in morality. The Buddha, pitying their ignorance, appeared as a Shramana (ascetic). He went to their door to beg for alms. At that time, the husband was not home. The wife scolded and reviled him. There was no reason. The Shramana (ascetic) said, 'I am a Taoist (one who follows the path), living by begging. One should not scold and revile. I only hope for a meal.' The wife said, 'If you were to die standing here, you still wouldn't get food. How much more so now that you are healthy and want food from me. It's better to leave early.' Thereupon, the Shramana (ascetic) stood before her. He widened his eyes and exhaled deeply. Then he appeared to die standing. His body swelled, worms came out of his nose and mouth. His abdomen ruptured, his intestines rotted, and impurity flowed out. The wife, seeing this, was terrified, screamed, and ran away. Thereupon, the Taoist (ascetic) suddenly left. After going several miles from the house, he sat down under a tree to rest. Her husband came home. On the way, he saw his wife and wondered why she was so frightened. His wife told her husband, explaining the whole matter. The husband was very angry. He asked where the ascetic was. The wife said, 'He has already left. I don't think he's gone far.' The husband immediately took his bow and sword and followed the tracks to pursue him. He drew his bow and drew his sword, running straight ahead. He wanted to chop the Taoist (ascetic). The Taoist (ascetic) immediately transformed into a small city of lapis lazuli. He surrounded himself several times, and the husband could not enter. He asked the Taoist (ascetic), 'Why don't you open the door?' The Taoist (ascetic) said, 'If you want the door to open, abandon your bow and sword.' The man thought to himself, 'I should follow his words. If I can get in, I'll take them back.' He immediately abandoned his bow and sword. The door still did not open. He said to the Taoist (ascetic) again, 'I have abandoned my bow and sword. Why doesn't the door open?' The Taoist (ascetic) said again, 'I told you to abandon the bow and sword of evil intent in your heart. Not the bow and sword in your hand.' Thereupon, the man was startled and trembled. The Taoist (ascetic) is divine. He knows my mind. He immediately kowtowed, repented, and blamed himself. He said to the Taoist (ascetic), 'I have a foolish wife who does not recognize a true person. She caused me to have evil thoughts. I wish'
小垂慈。莫便見舍。今欲將來勸令修道。即起還歸。其妻問曰。沙門所在。其夫具說神變之德。今者在彼。卿直自往。改悔滅罪。於是夫妻至道人所。五體悔過。愿為弟子。請問琉璃城。堅固難喻。志明意定。永無憂患。何德到此神妙。道人答曰。吾博學無厭。奉法不懈。精進持戒。心不放逸。緣是得道。自致泥洹(出法句經第三)。
化屠兒及諸梵志令得道跡十一
昔有五百婆羅門。常求佛便。欲誹謗之。自共議言。當使屠兒殺生。請佛及諸眾僧。佛必受請。讚歎屠兒。吾等便前而共譏之。佛即受請。告屠兒言。果熟自墮。福熟自度。屠兒還歸供設飲食。佛將諸弟子到屠兒村。中至檀越舍。梵志大小皆共歡喜。今日乃得佛之便耳。若贊福者。以其前後殺生作罪。持用譏之。若當說其由來之罪者。當以今日之福難之。二者之中今乃得便。佛到即坐。行水下食。於是世尊。觀察眾心。應有度者。即出舌覆面舐耳。放大光明照一城內。即以梵聲說偈咒愿。
如真人教 以道活身 愚者嫉之 見而為惡 行惡得惡 如種苦種 惡自受罪 善自受福 亦各須熟 而不相代 習善得善 亦如種甜
五百梵志意自開解。即前禮佛。五體投地。求達聖訓。唯愿愍育得為沙門。佛即聽受
【現代漢語翻譯】 現代漢語譯本： 小小的垂憐。不要立刻離開。現在想要勸說他修行。於是起身回家。他的妻子問道：『沙門（指佛教出家修行者）在哪裡？』他的丈夫詳細地說了沙門神奇變化的德行，『現在就在那裡，你親自去，改過自新，消除罪孽。』於是夫妻二人來到道人那裡，五體投地懺悔過錯，願意做弟子，請求詢問琉璃城（比喻清凈的涅槃境界）。琉璃城堅固難以比喻，心志明瞭，意念堅定，永遠沒有憂愁禍患，要有什麼樣的德行才能到達這種神妙的境界？』道人回答說：『我廣泛學習沒有厭倦，奉行佛法沒有懈怠，精進持戒，內心不放縱，因此才得以悟道，自己達到涅槃（寂滅）的境界。』（出自《法句經》第三）
化度屠夫及諸婆羅門令得道跡 第十一 過去有五百個婆羅門（古印度僧侶），常常尋找佛陀的過失，想要誹謗他。他們一起商議說：『我們讓屠夫殺生，然後邀請佛陀和眾僧，佛陀必定會接受邀請，讚歎屠夫。我們便上前一起譏諷他。』佛陀接受了邀請，告訴屠夫說：『果實成熟了自然會掉落，福報成熟了自然會得度。』屠夫回家準備飲食供養。佛陀帶領眾弟子來到屠夫的村子，到達施主家。婆羅門們無論老少都非常高興，心想：『今天終於抓到佛陀的把柄了。如果他讚歎福報，就用他前後殺生作惡的罪過譏諷他；如果他說他以前的罪過，就用他今天的福報來為難他。』這兩種情況，今天我們都能找到機會。』佛陀到了之後就坐下，開始行水下食（飯前儀式）。這時世尊觀察眾人的心意，知道有可以度化的人，就伸出舌頭覆蓋面部，舔到耳朵，放出大光明照亮整個城內，然後用梵音（清凈的聲音）說偈語祝願：
『如真人教導，用正道來生活，愚蠢的人嫉妒他， 見到（善行）反而作惡，行惡得到惡報，如同種下苦種。 作惡的人自己承受罪過，行善的人自己獲得福報，也各自需要成熟， 而不能互相代替。學習善行得到善報，也像種下甜美的種子。』
五百個婆羅門心中開悟，立刻上前禮拜佛陀，五體投地，請求得到聖人的教誨，希望佛陀慈悲憐憫，允許他們做沙門（佛教出家修行者）。佛陀立刻答應了他們。
【English Translation】 English version: Show a little compassion. Don't leave immediately. I want to persuade him to cultivate the Way. Then he got up and returned home. His wife asked, 'Where is the Shramana (Buddhist monk)?' Her husband described in detail the virtues of the Shramana's miraculous transformations, 'He is there now. You should go yourself, repent, and eliminate your sins.' Thereupon, the husband and wife went to the Daoist (spiritual practitioner), prostrated themselves in repentance, and wished to become disciples, asking about the Pure Land (metaphor for the pure state of Nirvana). 'The Pure Land is firm and difficult to describe, with clear intentions and a steadfast mind, forever free from sorrow and suffering. What kind of virtue is needed to reach this miraculous state?' The Daoist replied, 'I study extensively without weariness, uphold the Dharma without懈怠(xie dai: laxity), diligently observe the precepts, and my mind is not unrestrained. Because of this, I attained enlightenment and reached Nirvana (extinction of suffering) myself.' (From the third chapter of the Dhammapada)
Transforming the Butcher and the Brahmins, Leading Them to the Path of Enlightenment - Eleventh In the past, there were five hundred Brahmins (ancient Indian priests) who often sought the Buddha's faults, wanting to slander him. They conspired together, saying, 'Let's have a butcher kill living beings, then invite the Buddha and the Sangha (Buddhist community). The Buddha will surely accept the invitation and praise the butcher. Then we will step forward together to ridicule him.' The Buddha accepted the invitation and told the butcher, 'When the fruit is ripe, it will fall naturally; when the blessings are ripe, one will naturally be delivered.' The butcher returned home to prepare food offerings. The Buddha led his disciples to the butcher's village, arriving at the benefactor's house. The Brahmins, young and old, were all very happy, thinking, 'Today we finally have a handle on the Buddha. If he praises blessings, we will use his past sins of killing to ridicule him; if he speaks of his past sins, we will use his present blessings to challenge him.' In either case, we will find an opportunity today.' When the Buddha arrived, he sat down, and the ritual of washing hands and serving food began. Thereupon, the World-Honored One observed the minds of the people, knowing there were those who could be delivered, so he extended his tongue to cover his face, licking his ears, and emitted great light, illuminating the entire city. Then, in a Brahma-like voice (pure voice), he spoke verses of blessing:
'As the True Man teaches, live by the right path, the foolish envy him, Seeing (good deeds) instead doing evil, doing evil gets evil retribution, like planting bitter seeds. Those who do evil bear their own sins, those who do good receive their own blessings, and each needs to mature, And cannot be replaced by each other. Learning good deeds gets good rewards, also like planting sweet seeds.'
The five hundred Brahmins opened their minds and understood. They immediately stepped forward to bow to the Buddha, prostrating themselves, seeking to attain the teachings of the saints, hoping that the Buddha would have compassion and allow them to become Shramanas (Buddhist monks). The Buddha immediately agreed to them.
。皆為沙門。村人大小。見佛變化。莫不歡喜。皆得道跡。稱之賢里。無復屠兒之名(出法句譬經第一卷)。
化大江邊諸無信人十二
舍衛東南有大江水。既深而廣。五百餘家居在岸邊。未聞道德度世之行。習於剛強欺誑為務。貪利自縱快心極意。佛知此家福應當度。往至水邊。坐一樹下。村人見佛光明奇異。莫不驚肅皆往禮敬。或拜或揖問訊起居。佛命令坐為說經法。眾人聞之心猶不信。佛化一人。從江南來。足行水上。正沒其踝。來至佛前稽首禮佛。眾人見之莫不驚怪。問化人曰。吾等先人已來居此江邊。未曾聞人行水上者。卿是何人。有何道術履水不沒。化人答曰。吾是江南愚直之人。聞佛在此。貪樂道德。至南岸邊。不時得度。問彼岸人。水為深淺。彼人見語。可水齊踝。吾信其言。便爾來過。無他異術。佛贊言善哉。夫執信誠可度生死之淵。數里之江何足為奇。村人聞已。心開信堅。皆受五戒。為清信士(出法句經第三)。
濟五百賊出家得道十三
時舍衛毗舍離。二國有嫌。互相抄伐。舍衛國王作是念。我為國王。應卻敵安民。云何使賊劫掠人物。即敕將士。仰汝追捕。必使擒獲。時舍衛比丘安居竟。欲詣毗舍離。諸比丘失道。墮彼賊中。時比丘問言。長者汝欲何去。答言。
【現代漢語翻譯】 都是出家的沙門（指佛教出家修行者）。村裡無論老少，見到佛陀顯現的神通變化，沒有不歡喜的，都因此得到了修道的初步成果（道跡）。人們稱這個地方為賢里，不再有屠宰場的名聲。（出自《法句譬喻經》第一卷）
教化大江邊不信佛法的十二戶人家
在舍衛國東南方有一條大江，既深又廣。有五百多戶人家居住在江邊，他們從未聽聞過道德和超脫世俗的修行，習慣於強橫和欺騙。他們貪圖利益，放縱自己，隨心所欲。佛陀知道這些人家有得度的因緣，於是來到江邊，坐在一棵樹下。村裡人見到佛陀的光明奇異，無不感到驚奇和肅敬，都前去禮拜。有的拜，有的作揖，問候起居。佛陀命令他們坐下，為他們宣講經法。眾人聽了，心中仍然不相信。佛陀便用神通變化出一個從江南來的人，他行走在水面上，水只沒到他的腳踝，來到佛陀面前，叩頭禮拜。眾人見了，無不驚怪，問那化人說：『我們祖先以來就居住在這江邊，從未聽說有人能在水上行走。你是什麼人？有什麼道術能在水上行走而不沉沒？』化人回答說：『我是江南一個愚笨老實的人，聽說佛陀在這裡，貪慕道德，來到南岸邊，一時無法渡過。問對岸的人，水有多深。那人告訴我，水只到腳踝。我信了他的話，就這麼過來了，沒有什麼其他的道術。』佛陀讚歎說：『好啊！堅持誠信就能渡過生死苦海，區區幾里的江又有什麼可奇怪的呢？』村裡人聽了，心開意解，堅定了信心，都受了五戒，成為清信士。（出自《法句經》第三）
救濟五百個強盜出家得道
當時舍衛國和毗舍離國之間有矛盾，互相侵擾劫掠。舍衛國的國王心想：『我作為國王，應該抵禦敵人，安定百姓，怎麼能讓盜賊劫掠百姓的財物呢？』於是命令將士：『你們去追捕盜賊，務必將他們擒獲。』當時舍衛國的比丘們結束了安居，想要前往毗舍離國。這些比丘迷失了道路，落入了盜賊之中。比丘們問道：『長者，你們想要去哪裡？』盜賊回答說：
【English Translation】 All were shramanas (沙門) [Buddhist monks]. The villagers, young and old, seeing the Buddha's transformation, were filled with joy and attained the path. They called the place 'Worthy Village,' and it was no longer known as the 'Butcher's Village.' (From Dharmapada Sutra, Volume 1)
Transforming Twelve Unbelieving Families by the Great River
Southeast of Shravasti (舍衛) [ancient Indian city], there was a great river, deep and wide. Over five hundred families lived on its banks, having never heard of morality or practices for transcending the world. They were accustomed to being strong and deceitful, indulging in greed and satisfying their desires to the fullest extent. The Buddha, knowing that these families were destined to be saved, went to the riverbank and sat under a tree. The villagers, seeing the Buddha's extraordinary light, were all amazed and respectful, and they went to pay their respects. Some bowed, some greeted, and some inquired about his well-being. The Buddha asked them to sit down and began to preach the Dharma. The people listened, but their hearts remained unconvinced. The Buddha then transformed a person, who came from the south bank, walking on the water with only their ankles submerged. They came before the Buddha and bowed in reverence. The people were astonished and asked the transformed person, 'Since our ancestors lived here by the river, we have never heard of anyone walking on water. Who are you? What magical power do you possess that allows you to walk on water without sinking?' The transformed person replied, 'I am a simple and honest person from the south. Hearing that the Buddha was here, I desired to learn about morality. When I reached the south bank, I could not cross immediately. I asked the people on the other side how deep the water was. They told me it was only ankle-deep. I believed them and came across. I have no other special powers.' The Buddha praised, 'Excellent! Holding firm to faith and sincerity can allow one to cross the abyss of birth and death. What is a river of a few miles worth mentioning?' Upon hearing this, the villagers' hearts opened, their faith strengthened, and they all took the Five Precepts, becoming devout lay followers. (From Dharmapada Sutra, Volume 3)
Saving Five Hundred Thieves, Who Became Monks and Attained Enlightenment
At that time, the kingdoms of Shravasti (舍衛) [ancient Indian city] and Vaishali (毗舍離) [ancient Indian city] were in conflict, raiding and plundering each other. The king of Shravasti (舍衛) [ancient Indian city] thought, 'As a king, I should defend against enemies and bring peace to the people. How can I allow thieves to plunder the people's property?' He then ordered his generals, 'You must pursue and capture the thieves, ensuring their apprehension.' At that time, the bhikkhus (比丘) [Buddhist monks] of Shravasti (舍衛) [ancient Indian city] had completed their retreat and wished to go to Vaishali (毗舍離) [ancient Indian city]. The bhikkhus (比丘) [Buddhist monks] lost their way and fell in with the thieves. The bhikkhus (比丘) [Buddhist monks] asked, 'Elders, where do you intend to go?' The thieves replied,
向毗舍離。比丘復言。當共作伴。彼即答言。我等是賊。經涉榛木。行不擇路。汝是善人。云何隨我。比丘復請。愿將我去。語言未竟。追捕尋至。合捉比丘。將至王所。此是群賊。王言。先將比丘來。王言。汝出家人。云何作賊。答言。我非是賊。何故相隨。比丘具以上事白王。王言遣去。王問賊言。此出家人是汝伴不。答言。是伴。王言。將賊去更喚比丘。王問。比丘妄語欺官。賊道汝是伴。何以言非。比丘答如初。王即敕放賊如法治。取五百賊。著迦毗羅華鬘。打鼓巡令。欲將殺之。賊大啼哭。佛知故問。眾多人聲。比丘答言。世尊。是五百賊。被王教殺。是其聲耳。佛告阿難。汝往語王。汝是人王。當慈民如子。云何一時殺五百人。阿難受教。即詣王所。具說佛語。王言。尊者。我知是事。殺一人罪多。況復五百。但數壞聚落。抄掠人民。世尊能使不復作賊。可放令活。阿難還具白佛。佛語阿難。語王但放。我令此人從今日後更不作賊。阿難受教。先到刑處。語監殺者言。是諸罪人。世尊已救。未可便殺。復至王所。世尊語王。能令此人更不作賊。王即原命。且未解縛。送詣世尊。爾時世尊。欲度彼人。在露地坐。賊遙見佛。繫縛自解。頭面禮足。卻住一面。佛觀其緣。隨從說法。佈施持戒行業報應。苦集盡
【現代漢語翻譯】 向毗舍離（Vaishali）。比丘（bhiksu，佛教出家人）又說：『我們一起做個伴吧。』他們回答說：『我們是賊，要經過茂密的樹林，走沒有路的地方。您是好人，怎麼能跟隨我們呢？』比丘再次請求：『帶我去吧。』話還沒說完，追捕的人就趕到了，一起抓住了比丘，帶到國王那裡。他們說：『這個人是群賊。』國王說：『先帶比丘來。』國王問：『你是出家人，怎麼做賊？』比丘回答說：『我不是賊。』國王問：『那為什麼和他們在一起？』比丘把以上的事情都告訴了國王。國王說：『放他走。』國王問賊：『這個出家人是你們的同夥嗎？』他們回答說：『是同夥。』國王說：『把賊帶走，再把比丘叫來。』國王問：『比丘你妄語欺騙官府，賊說你是同夥，你為什麼說不是？』比丘像先前一樣回答。國王就下令釋放賊，依法懲治。抓了五百個賊，給他們戴上迦毗羅（Kapila）花鬘，敲著鼓遊街示衆，要將他們處死。賊大聲啼哭。佛（Buddha）知道后故意問：『這是什麼眾多的聲音？』比丘回答說：『世尊（Bhagavan，對佛的尊稱），是五百個賊被國王下令處死，是他們的哭聲。』佛告訴阿難（Ananda，佛陀的十大弟子之一）：『你去告訴國王，你是人王，應當慈愛百姓如子，怎麼能一次殺死五百人呢？』阿難接受教誨，立即前往國王那裡，詳細說了佛的話。國王說：『尊者（Arya，對聖者的尊稱），我知道這件事。殺一個人罪過就很大了，何況是五百人。但是他們多次破壞村落，搶劫人民。世尊如果能讓他們不再做賊，就可以放他們一條生路。』阿難回來后把情況都告訴了佛。佛告訴阿難：『告訴國王放了他們，我讓他們從今以後不再做賊。』阿難接受教誨，先到刑場，告訴監斬官說：『這些罪人，世尊已經救了，不可立即處死。』又到國王那裡，說：『世尊對國王說，能讓這些人不再做賊。』國王就赦免了他們的死罪，但沒有解開他們的束縛，把他們送到世尊那裡。當時世尊想要度化他們，在露天坐著。賊遠遠地看見佛，身上的束縛自動解開，他們頭面觸地禮拜佛足，然後退到一邊站立。佛觀察他們的因緣，隨順他們的根器說法，講佈施（dana，給予）、持戒（sila，遵守道德規範）、行業（karma，行為）報應（vipaka，結果），苦（duhkha，痛苦）、集（samudaya，痛苦的根源）、盡（nirodha，痛苦的止息）。 現代漢語譯本
【English Translation】 Towards Vaishali (an ancient city in India). A bhiksu (Buddhist monk) further said, 'Let's be companions together.' They replied, 'We are thieves, and we must pass through dense forests and travel on paths where there are no roads. You are a good person, how can you follow us?' The bhiksu requested again, 'Take me with you.' Before he finished speaking, the pursuers arrived and together they seized the bhiksu and took him to the king. They said, 'This person is one of the thieves.' The king said, 'Bring the bhiksu here first.' The king asked, 'You are a renunciant, how can you be a thief?' The bhiksu replied, 'I am not a thief.' The king asked, 'Then why were you with them?' The bhiksu explained all the above matters to the king. The king said, 'Let him go.' The king asked the thieves, 'Is this renunciant your companion?' They replied, 'He is our companion.' The king said, 'Take the thieves away and call the bhiksu back.' The king asked, 'Bhiskshu, you are lying and deceiving the authorities. The thieves say you are their companion, why do you say you are not?' The bhiksu answered as before. The king then ordered the thieves to be released and punished according to the law. He seized five hundred thieves, adorned them with Kapila (a type of flower) garlands, paraded them through the streets with drums, intending to execute them. The thieves cried loudly. The Buddha (the enlightened one) knowingly asked, 'What is this loud noise?' The bhiksu replied, 'Bhagavan (the Blessed One, an epithet for the Buddha), it is the sound of five hundred thieves being executed by the king.' The Buddha told Ananda (one of the Buddha's ten principal disciples), 'Go and tell the king, you are a human king, you should cherish your people like your own children, how can you kill five hundred people at once?' Ananda, receiving the teaching, immediately went to the king and explained the Buddha's words in detail. The king said, 'Arya (a noble one), I know this matter. Killing one person is a great sin, let alone five hundred. But they have repeatedly destroyed villages and plundered the people. If the Bhagavan can make them no longer be thieves, they can be spared their lives.' Ananda returned and told the Buddha everything. The Buddha told Ananda, 'Tell the king to release them, I will make these people no longer be thieves from today onwards.' Ananda, receiving the teaching, first went to the execution ground and told the executioner, 'These criminals have been saved by the Bhagavan, they must not be killed immediately.' He then went to the king and said, 'The Bhagavan told the king that he can make these people no longer be thieves.' The king then pardoned their death sentences, but did not untie their bonds, and sent them to the Bhagavan. At that time, the Bhagavan, wanting to liberate them, was sitting in the open. The thieves saw the Buddha from afar, and the bonds on their bodies untied themselves automatically. They prostrated themselves at the Buddha's feet, and then stood to one side. The Buddha observed their affinities and taught them according to their capacities, speaking of dana (giving), sila (morality), karma (action) and vipaka (consequence), duhkha (suffering), samudaya (the origin of suffering), and nirodha (the cessation of suffering). English version
道四真諦法。即於是時。得須陀洹道。問言。汝等樂出家不。答言。世尊。我等先若出家不遭此苦。唯愿今者度我出家。佛言。善來比丘。時五百賊舉身被服變為三衣。自然缽器威儀詳序。如似百歲舊比丘。皆成羅漢(出僧祇律第十九卷)。
吹香山藥入五百盲賊眼中還得清眼十四
憍薩羅國。有五百賊。波斯匿王。患其縱暴。遣兵伺捕。得已挑眼。逐著黑闇叢林之下。是諸群賊。已於先佛殖眾德本。既失目已受大苦惱。各作是言。南無佛陀。我時住在祇洹精舍。聞其音聲。即生慈心。時有涼風。吹香山中種種香藥。滿其眼眶。尋還得眼如本不異。諸賊開眼即見如來。住立其前而為說法。賊聞法已。發阿耨多羅三藐三菩提心(出大涅槃經第十四卷大方便佛報恩經第七大同)。
化作執著婆羅門子令其父母還得本心十五
毗舍離國。有婆羅門。執著邪見。無有子息。慮忽崩亡。財賄沒官。奉祠諸山。及諸樹神。覺婦有身。月滿生男。其兒端正。父母愛念。至年十二。出外遊觀。道逢醉象。蹋即命終。父母懊惱。心發狂癡。裸形而走。如來慈念。化作其兒。父母前抱。歡喜無量。狂癡即滅。還得本心。佛為說法。即發道心(出大方便佛報恩經第四卷)。
化淫女令生厭苦十六
佛告
【現代漢語翻譯】 現代漢語譯本 道四真諦法。即於此時，他們證得了須陀洹道（Sotapanna-path，預流果）。（佛）問他們：『你們願意出家嗎？』他們回答說：『世尊，如果我們早些出家，就不會遭受這樣的痛苦。只希望現在能度我們出家。』佛說：『善來比丘（Welcome, Bhikkhu）。』當時，五百個強盜身上的衣物都變成了三衣（tricivara，佛教僧侶的袈裟），自然而然地擁有了缽（patra，僧侶的食器）和其他用具，威儀詳序，就像百歲的老比丘一樣。他們都成了阿羅漢（Arahat，證得阿羅漢果的人）。（出自《僧祇律》第十九卷） 吹香山藥入五百盲賊眼中還得清眼十四 憍薩羅國（Kosala）有五百個強盜。波斯匿王（King Pasenadi）苦於他們的暴行，派兵埋伏抓捕。抓住后，挖掉了他們的眼睛，把他們丟棄在黑暗的叢林之下。這些強盜在前世已經種下了許多善根。失去眼睛后，他們承受著巨大的痛苦，各自唸誦：『南無佛陀（Namo Buddhaya，皈依佛）。』當時我住在祇洹精舍（Jetavana Vihara），聽到了他們的聲音，立刻生起了慈悲心。這時，有涼風吹來，將香山中的各種香藥吹入他們的眼眶。他們立刻恢復了視力，和原來一樣。強盜們睜開眼睛，立刻看見如來（Tathagata）站在他們面前為他們說法。強盜們聽了佛法后，發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。（出自《大涅槃經》第十四卷，《大方便佛報恩經》第七卷，《大同》） 化作執著婆羅門子令其父母還得本心十五 毗舍離國（Vaishali）有一個婆羅門（Brahmin），執著于邪見，沒有子嗣。他擔心自己突然去世，財產會被沒收。於是他祭拜各座山和樹神。後來，他發現妻子懷孕了，足月後生了一個男孩。這個孩子相貌端正，父母非常疼愛。到了十二歲時，孩子外出遊玩，在路上遇到一頭醉象，被踩死了。父母非常悲痛，精神失常，赤身裸體地奔跑。如來心生慈悲，化作他們的兒子。父母上前擁抱，無比歡喜，精神失常立刻消失，恢復了本來的心智。佛為他們說法，他們立刻發起了道心。（出自《大方便佛報恩經》第四卷） 化**令生厭苦十六 佛告
【English Translation】 English version He taught the Four Noble Truths. At that moment, they attained the Sotapanna-path (stream-enterer path). (The Buddha) asked them, 'Do you wish to become monks?' They replied, 'World Honored One, if we had become monks earlier, we would not have suffered such pain. We only wish that you would ordain us now.' The Buddha said, 'Welcome, Bhikkhus.' At that time, the clothes on the five hundred thieves transformed into the three robes (tricivara), and they naturally possessed alms bowls (patra) and other implements, with dignified deportment, like old monks of a hundred years. They all became Arahats (worthy ones). (From the Sanghika-vinaya, Volume 19) Blowing fragrant mountain medicine into the eyes of five hundred blind thieves, they regained clear vision. Fourteen In the country of Kosala, there were five hundred thieves. King Pasenadi was troubled by their violence and sent troops to ambush and capture them. After capturing them, he gouged out their eyes and abandoned them in a dark forest. These thieves had planted many roots of virtue in previous lives. After losing their eyes, they suffered great pain, and each recited, 'Namo Buddhaya (Homage to the Buddha).' At that time, I was residing in the Jetavana Vihara, and upon hearing their voices, I immediately felt compassion. At that moment, a cool breeze blew, carrying various fragrant medicines from the fragrant mountain into their eye sockets. They immediately regained their sight, just as before. The thieves opened their eyes and immediately saw the Tathagata (Thus Come One) standing before them, teaching the Dharma. After hearing the Dharma, the thieves generated the anuttara-samyak-sambodhi-citta (supreme perfect enlightenment mind). (From the Nirvana Sutra, Volume 14; the Great Compassionate Repaying Kindness Sutra, Volume 7; the Datong) Transforming into a Brahmin's son who was attached, causing his parents to regain their original minds. Fifteen In the country of Vaishali, there was a Brahmin who was attached to wrong views and had no children. He worried that he would suddenly die and his property would be confiscated. So he offered sacrifices to various mountains and tree spirits. Later, he discovered that his wife was pregnant, and after a full term, she gave birth to a boy. The child was handsome, and his parents loved him very much. When he was twelve years old, the child went out to play and encountered a drunken elephant on the road, which trampled him to death. The parents were very grieved and became mentally deranged, running around naked. The Tathagata felt compassion and transformed into their son. The parents went forward to embrace him, feeling boundless joy, and their mental derangement immediately disappeared, and they regained their original minds. The Buddha taught them the Dharma, and they immediately generated the mind for enlightenment. (From the Great Compassionate Repaying Kindness Sutra, Volume 4) Transforming ** to generate aversion to suffering. Sixteen The Buddha told
阿難。我昔夏安居時。波羅捺國。有一淫女。名曰妙意。于佛有緣。佛與難陀。將往淫女舍。日日乞食。此女於我不曾恭敬。但于難陀偏生愛著。已經七日。女心念言。沙門瞿曇。若能遣難陀阿難。從我所愿。我當種種供養。佛告阿難難陀。汝從今日莫往彼村。世尊獨至女樓。一日至三日。放金色光。化諸天人。此女不悟。後日世尊。復將阿難難陀。在樹下行。淫女愛敬二比丘故。遙以眾華散佛及二比丘。阿難告言。汝可禮佛。女愛阿難。應時作禮。佛化作三童子。年皆十五。面貌端正。女見歡喜。為化年少。投地敬禮。白年少言。丈夫我今此舍如功德天。富力自在。眾寶莊嚴。我今以身及以奴婢。奉上丈夫。可備灑掃。若能顧納。隨我所愿。一切供給無所愛惜。化人坐床。未及食頃。女前親近言。愿遂我意。化人不違。一日一夜心不疲厭。至二日時愛心漸息。至三日時。白言。丈夫可起飲食。化人即起。纏綿不已。女生厭悔。白言。丈夫異人乃爾。化人告言。我先世法。凡與女通。經十二日爾乃休息。女聞此語。如人食噎。既不得吐。又不得咽。身體苦痛。如被杵搗。至四日時。如被車轢。至五日時。如鐵丸入體。至六日時。支節悉痛。如箭入心。女念言。我聞凈飯王子。救濟苦人恒在。今日何故不來救我。作是念
【現代漢語翻譯】 現代漢語譯本： 阿難，我過去在夏季安居的時候，在波羅捺國，有一個妓女（指以賣淫為生的女子），名叫妙意，她與佛有緣。佛陀與阿難陀（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）一同前往妓女的住所，每日乞食。這位女子對我並不恭敬，卻對難陀（Nanda，佛陀的堂弟）特別愛慕。已經過了七天，女子心中想：『沙門瞿曇（Śramaṇa Gautama，釋迦牟尼佛的稱號），如果能讓難陀和阿難順從我的意願，我將以各種方式供養。』 佛告訴阿難和難陀：『從今天起，你們不要再去那個村子。』世尊獨自來到妓女的樓閣，一日至三日，放出金色光芒，化現諸天人。但這女子並不醒悟。後來，世尊又帶著阿難和難陀，在樹下行走。妓女因為愛慕和尊敬這兩位比丘（bhiksu，佛教出家男子），遠遠地用各種鮮花散向佛陀和兩位比丘。阿難告訴她說：『你應該禮拜佛陀。』女子因為愛慕阿難，立刻行禮。 佛陀化作三個童子，年齡都是十五歲，面貌端正。女子見了非常歡喜，因為迷戀年少的容貌，便跪倒在地，向年少的化人行禮，說道：『丈夫，我現在這所房屋如同功德天（Lakshmi，印度教的幸福與財富女神）的住所，富有而自在，用各種珍寶裝飾。我現在將我的身體以及奴婢，奉獻給丈夫，可以用來灑掃。如果能顧念並接納我，我將隨順你的意願，一切供給，毫無吝惜。』化人坐在床上，還沒來得及吃飯，女子便上前親近，說道：『希望滿足我的心意。』化人沒有拒絕，一日一夜，心不疲厭。到了第二天，愛心漸漸消退。到了第三天，女子說道：『丈夫，可以起來吃飯了。』化人隨即起身，纏綿不已。女子開始厭倦後悔，說道：『丈夫，你和別人不一樣啊。』化人告訴她說：『這是我前世的業法，凡是與女子交合，都要經過十二日才能休息。』女子聽到這話，如同食物噎在喉嚨里，既吐不出來，又咽不下去，身體苦痛，如同被杵搗。到了第四天，如同被車輪碾壓。到了第五天，如同鐵丸進入身體。到了第六天，四肢百骸都疼痛，如同箭射入心。女子心中想：『我聽說凈飯王子（Śuddhodana，釋迦牟尼佛的父親）經常救濟受苦的人，今天為什麼不來救我？』她這樣想著。
【English Translation】 English version: Ananda, in the past, during a summer retreat in the kingdom of Varanasi, there was a courtesan (referring to a woman who makes a living through prostitution) named Myoyi (妙意, Myoyi). She had a karmic connection with the Buddha. The Buddha, along with Ananda (阿難陀, Ananda, one of the Buddha's ten great disciples, known for his exceptional memory), went to the courtesan's residence to beg for food daily. This woman showed no respect to me but was particularly fond of Nanda (難陀, Nanda, the Buddha's cousin). After seven days, the woman thought in her heart, 'If the Śramaṇa Gautama (沙門瞿曇, Śramaṇa Gautama, an epithet of Shakyamuni Buddha) could make Nanda and Ananda comply with my wishes, I would offer various kinds of offerings.' The Buddha told Ananda and Nanda, 'From today onwards, do not go to that village.' The World-Honored One went to the courtesan's mansion alone. For one to three days, he emitted golden light and transformed into various devas (天人, devas, deities or celestial beings). However, this woman did not awaken. Later, the World-Honored One, along with Ananda and Nanda, walked under a tree. The courtesan, out of love and respect for the two bhiksus (比丘, bhiksu, a Buddhist monk), scattered various flowers from afar towards the Buddha and the two bhiksus. Ananda told her, 'You should pay homage to the Buddha.' Because the woman loved Ananda, she immediately paid homage. The Buddha transformed into three boys, all fifteen years old, with handsome appearances. The woman was very happy to see them. Because she was infatuated with their youthful looks, she knelt on the ground and paid homage to the young transformed beings, saying, 'Husband, my house is now like the abode of Lakshmi (功德天, Lakshmi, the Hindu goddess of fortune and prosperity), wealthy and free, decorated with various treasures. I now offer my body and servants to my husband, which can be used for cleaning. If you can consider and accept me, I will comply with your wishes, providing everything without any stinginess.' The transformed being sat on the bed. Before he could eat, the woman approached him intimately, saying, 'I hope to fulfill my desires.' The transformed being did not refuse. For one day and one night, her heart was not tired. By the second day, her love gradually subsided. By the third day, the woman said, 'Husband, you can get up and eat.' The transformed being then got up, continuing to be intimate. The woman began to feel weary and regretful, saying, 'Husband, you are different from others.' The transformed being told her, 'This is my karma from a previous life. Whenever I have intercourse with a woman, it takes twelve days to rest.' When the woman heard this, it was as if food was stuck in her throat, unable to be spat out or swallowed, her body in pain, as if being pounded by a pestle. By the fourth day, it was as if being crushed by a wheel. By the fifth day, it was as if an iron ball had entered her body. By the sixth day, all her limbs and joints ached, as if an arrow had entered her heart. The woman thought, 'I have heard that Prince Siddhartha (凈飯王子, Śuddhodana, the father of Shakyamuni Buddha) often helps those who suffer. Why doesn't he come to save me today?' She thought this.
已。懊惱自責。我從今日乃至壽終。不貪色慾。寧與虎狼師子惡狩。同處一室。不受此苦。作是語已。復起飲食。行坐共俱無奈之何。化人亦瞋唾云。弊惡女。廢我事業。我今共汝。合體一處。不如早死。父母宗親。若來覓我。於何自藏。我寧自縊死。不堪受恥。女言。弊物我不用爾。欲死隨意。化人取刀刺頸。血污女身。萎陀在地。女不能勝。亦不得免死。經二日青瘀臭黑。三日膀脹。四日爛潰。大小便利。及諸惡蟲。迸血諸膿。涂漫女身。女極惡厭而不得離。至五日時。皮肉漸爛。至六日時。肉落都盡。至七日時。唯有臭骨。如膠如漆。粘著女身。女發誓愿。若諸天神。及與仙人。凈飯王子。能免我苦。我持此舍。一切珍寶。以用給施。作是念時。佛將阿難難陀帝釋在前。擎寶香爐。燒無價香。梵王在後。擎大寶蓋。無量諸天伎樂。佛放常光照耀天地。一切大眾皆見如來。詣此女樓。時女見佛。心懷慚愧。藏骨無處。取諸白疊無量眾香。裹其臭骨。臭勢如故。不可覆藏。女見世尊。即為作禮。以慚愧故。身映骨上。臭骨忽然在女背上。女流淚而言。如來功德慈悲無量。若能令我離此苦者。愿為弟子心終不退。佛神力故。臭骨不現。女大歡喜。為佛作禮。白佛言。世尊。我今所珍一切施佛。佛為咒愿梵音流暢。女聞
【現代漢語翻譯】 現代漢語譯本 已。懊惱自責。我從今日乃至壽終，不再貪戀（**）。我寧願與虎狼獅子等兇猛的野獸同處一室，也不願再受這種痛苦。說完這些話后，她又起身飲食，但無論行走坐臥都無法擺脫這種痛苦。化人也瞋怒地唾罵道：『你這噁心的女人，壞了我的好事！我現在與你合為一體，不如早點死了算了。如果我的父母宗親來找我，我該藏到哪裡去呢？我寧願自縊而死，也不堪忍受這種恥辱。』女子說道：『你這骯髒的東西，我不需要你，想死就隨便你。』化人拿起刀刺向自己的脖子，血污沾滿了女子的身體，倒在地上漸漸枯萎。女子無法勝過他，也無法避免死亡。兩天後，屍體青紫發臭發黑，三天後，屍體膨脹，四天後，屍體潰爛，大小便以及各種噁心的蟲子，混雜著膿血，塗滿了女子的身體。女子極其厭惡，卻無法離開。到了第五天，皮肉逐漸腐爛，到了第六天，肉都掉光了，到了第七天，只剩下散發著惡臭的骨頭，像膠像漆一樣粘在女子的身上。女子發誓愿道：『如果諸天神，以及仙人，或者凈飯王子（Suddhodana，釋迦牟尼佛的父親），能夠免除我的痛苦，我願意將這座房屋以及一切珍寶都佈施出去。』當她這樣想的時候，佛陀帶著阿難（Ananda，釋迦牟尼佛的十大弟子之一）、難陀（Nanda，釋迦牟尼佛的同父異母的弟弟）以及帝釋（Indra，佛教的護法神）走在前面，手捧寶香爐，焚燒著無價的香，梵王（Brahma，佛教的護法神）在後面，擎著巨大的寶蓋，無數的天人演奏著音樂。佛陀放出常光，照耀天地，一切大眾都看見如來來到這座女子的樓閣。當時女子見到佛陀，心中充滿慚愧，沒有地方可以藏匿骨骸，於是取來無數的白疊布和眾多的香，包裹住散發著惡臭的骨頭，但臭氣依然如故，無法遮掩。女子見到世尊，立即向佛作禮，因為慚愧的緣故，身體映照在骨頭上，臭骨忽然出現在女子的背上。女子流著眼淚說道：『如來的功德慈悲無量，如果能夠讓我脫離這種痛苦，我願意成為您的弟子，至死不渝。』因為佛陀的神力，臭骨消失不見。女子非常歡喜，向佛作禮，對佛說道：『世尊，我現在將我所珍視的一切都佈施給佛陀。』佛陀為她咒愿，梵音流暢，女子聽聞。
【English Translation】 English version She was filled with remorse and self-reproach. 'From this day until the end of my life,' she vowed, 'I will not be greedy (**).' I would rather share a room with fierce beasts like tigers, wolves, and lions than endure this suffering again.' After saying these words, she resumed eating and drinking, but she could not escape the torment whether walking, sitting, or lying down. The transformed being also angrily spat and cursed, 'You vile woman, you have ruined my plans! Now that I am one with you, it would be better to die sooner. If my parents and relatives come looking for me, where can I hide? I would rather hang myself than endure this shame.' The woman replied, 'You filthy thing, I don't need you. Die if you want.' The transformed being took a knife and stabbed his neck, and the blood stained the woman's body, withering on the ground. The woman could not overcome him, nor could she avoid death. After two days, the corpse turned blue, bruised, and black, emitting a foul odor. After three days, the body swelled up. After four days, the body decomposed, with excrement, urine, and various disgusting worms, along with pus and blood, covering the woman's body. The woman was extremely disgusted but could not escape. By the fifth day, the skin and flesh gradually rotted away. By the sixth day, all the flesh had fallen off. By the seventh day, only the foul-smelling bones remained, sticking to the woman's body like glue and lacquer. The woman made a vow, 'If any gods, immortals, or Prince Suddhodana (Suddhodana, father of Sakyamuni Buddha) can relieve me of this suffering, I will donate this house and all its treasures.' As she thought this, the Buddha, with Ananda (Ananda, one of the ten great disciples of Sakyamuni Buddha), Nanda (Nanda, half-brother of Sakyamuni Buddha), and Indra (Indra, a protector deity in Buddhism) in front, holding precious incense burners and burning priceless incense, and Brahma (Brahma, a protector deity in Buddhism) behind, holding a large jeweled canopy, and countless heavenly beings playing music, the Buddha emitted a constant light that illuminated heaven and earth. All the people saw the Tathagata (Tathagata, another name for Buddha) coming to the woman's building. At that time, the woman saw the Buddha and was filled with shame. She had nowhere to hide the bones, so she took countless white cloths and many kinds of incense to wrap the foul-smelling bones, but the stench remained the same and could not be concealed. When the woman saw the World-Honored One (World-Honored One, another name for Buddha), she immediately bowed to the Buddha. Because of her shame, her body was reflected on the bones, and the foul-smelling bones suddenly appeared on the woman's back. The woman said with tears, 'The Tathagata's merits and compassion are immeasurable. If you can relieve me of this suffering, I am willing to become your disciple and will never retreat.' Because of the Buddha's divine power, the foul-smelling bones disappeared. The woman was very happy and bowed to the Buddha, saying, 'World-Honored One, I now donate everything I cherish to the Buddha.' The Buddha chanted blessings for her, and the Brahma's voice flowed smoothly, which the woman heard.
歡喜。應時即得須陀洹道(出觀佛三昧經第七卷)。
現五指為五師子十七
善男子。我入王舍大城。次第乞食。提婆達多。教阿阇世王。即放護財狂醉之象。欲令害我及諸弟子。我于爾時即入慈定。舒手示之。即於五指出五師子。是象見已其心怖畏。失大小便。舉身投地。敬禮我足。善男子。我時手指實無師子。乃是修慈悲善根力故。令彼調伏(出大涅槃經第十四卷)。
以足指散巨石十八
複次善男子。我欲涅槃。始初發足。向拘尸城。有五百力士。于其中路。平治掃灑。中有一石。眾欲舉移。盡力不能。我時憐愍。即起慈心。彼諸力士尋即見。我以足拇指。舉此大石。擲置虛空。還以手接。安置右掌。吹令碎沫。復還合之。令彼力士貢高心息。即為略說種種法要。令其俱發阿耨多羅三藐三菩提心(出涅槃經第十四卷)。
經律異相卷第五 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第六(現涅槃後事佛部第三)
梁沙門僧旻寶唱等集天人龍分舍利起塔一阿育王造八萬四千塔二阿難問八萬四千塔因三弗沙蜜多羅王壞塔四天愛帝須王起塔請舍利及菩提樹五迦羅越比丘共人起塔獨加供養後手雨七寶六須達起發爪塔七身去影存仙人從化起發爪塔八天
【現代漢語翻譯】 歡喜。應時即得須陀洹道（Sotapanna-magga，預流果，證入聖道之初果）（出自《觀佛三昧經》第七卷）。
現五指為五師子 十七
善男子。我入王舍大城（Rajagrha，古印度城市名），次第乞食。提婆達多（Devadatta，佛陀的堂兄弟，以反對佛陀而聞名）教阿阇世王（Ajatasattu，摩揭陀國國王）。即放護財狂醉之象，欲令害我及諸弟子。我于爾時即入慈定，舒手示之。即於五指出五師子。是象見已其心怖畏，失大小便，舉身投地，敬禮我足。善男子。我時手指實無師子，乃是修慈悲善根力故，令彼調伏（出自《大涅槃經》第十四卷）。
以足指散巨石 十八
複次善男子。我欲涅槃，始初發足，向拘尸城（Kushinagar，佛陀涅槃之地）。有五百力士，于其中路，平治掃灑。中有一石，眾欲舉移，盡力不能。我時憐愍，即起慈心。彼諸力士尋即見，我以足拇指，舉此大石，擲置虛空，還以手接，安置右掌，吹令碎沫，復還合之。令彼力士貢高心息，即為略說種種法要，令其俱發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）（出自《涅槃經》第十四卷）。
《經律異相》卷第五 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第六（現涅槃後事佛部第三）
梁沙門僧旻寶唱等集天人龍分舍利起塔一 阿育王（Ashoka，印度孔雀王朝國王）造八萬四千塔二 阿難（Ananda，佛陀的十大弟子之一）問八萬四千塔因三 弗沙蜜多羅王壞塔四 天愛帝須王起塔請舍利及菩提樹五 迦羅越比丘共人起塔獨加供養後手雨七寶六 須達（Sudatta，給孤獨長者）起發爪塔七 身去影存仙人從化起發爪塔八 天
【English Translation】 Rejoicing. Immediately attains the Sotapanna-magga (stream-enterer path, the first stage of enlightenment) upon the occasion (from the Sutra on Contemplation of Buddha Samadhi, Volume 7).
Manifesting Five Fingers as Five Lions Seventeen
Good man, when I entered the great city of Rajagrha (ancient Indian city), begging for food in order, Devadatta (Buddha's cousin, known for opposing the Buddha) instructed King Ajatasattu (King of Magadha) to release a wealth-guarding, intoxicated elephant, intending to harm me and my disciples. At that time, I entered the Samadhi of Loving-kindness and extended my hand to show it to the elephant. Immediately, five lions appeared from my five fingers. Upon seeing this, the elephant became fearful, lost control of its bowels, prostrated itself on the ground, and paid homage to my feet. Good man, there were actually no lions on my fingers at that time; it was due to the power of cultivating loving-kindness and compassionate good roots that the elephant was subdued (from the Mahaparinirvana Sutra, Volume 14).
Scattering a Giant Rock with a Toe Eighteen
Furthermore, good man, when I was about to enter Nirvana, I initially set forth towards Kushinagar (the place where the Buddha entered Nirvana). There were five hundred strong men who were leveling and sweeping the road. In the middle of the road, there was a stone that they all wanted to move, but they could not with all their strength. At that time, I felt compassion and arose the mind of loving-kindness. The strong men immediately saw me lift the large stone with my big toe, throw it into the sky, catch it again with my hand, place it on my right palm, blow it into dust, and then reassemble it. This caused the strong men to cease their arrogance, and I briefly explained various essential teachings to them, causing them all to generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment) (from the Nirvana Sutra, Volume 14).
The Miscellaneous Resemblances of Sutras and Vinaya, Volume 5 Taisho Tripitaka Volume 53, No. 2121, The Miscellaneous Resemblances of Sutras and Vinaya
The Miscellaneous Resemblances of Sutras and Vinaya, Volume 6 (Third Section: Honoring the Buddha After Nirvana)
Collected by the Sramana Sengmin Baochang of the Liang Dynasty. 1. Devas, humans, and dragons divide the relics and build stupas. 2. King Ashoka (Indian Mauryan Emperor) builds 84,000 stupas. 3. Ananda (one of the Buddha's ten principal disciples) asks about the cause of the 84,000 stupas. 4. King Pushyamitra destroys stupas. 5. King Devanampiya Tissa builds stupas, requests relics and the Bodhi tree. 6. The Kalavaka Bhikshu builds a stupa with others, exclusively makes offerings, and later his hand rains seven treasures. 7. Sudatta (Anathapindika) builds a stupa for hair and nails. 8. The immortal whose body disappears but shadow remains transforms and builds a stupa for hair and nails. 9. Devas.
起牙及缺瓫塔九幼童聚沙為塔十獼猴土石塔十一天上四塔十二人中四塔十三摩訶薩埵余骨塔十四佛現菩薩舍利塔十五禁寐王為迦葉佛起塔十六治迦葉佛故塔十七德主王起五百塔十八踴出寶塔十九諸佛舍利在金剛塔二十起塔中悔二十一造形像二十二法滅盡二十三
天人龍分舍利起塔一
佛涅槃后。時波波國諸末羅眾(梁言力士)遮羅頗國諸跋離眾。羅摩伽國拘梨眾。毗留提國婆羅門眾。迦羅衛國釋住眾。毗舍離國諸離車眾。摩竭提國阿阇貰王(胎經云優田王頂生王惡生阿阇貰王最兵馬主容顏兵馬主熾盛兵馬主金剛兵馬主)各嚴四兵王遣香姓婆羅門(十誦律云因姓胎經云優婆吉)白拘尸力士言。佛是我師我之所尊。于君國內而取滅度。故從遠來請舍利分還國起塔。若分與我者舉國寶重與君共之。力士答曰。世尊屈降此土于茲滅度。國內士民自當供養。遠勞諸君不可得也。諸王共議。遜言和求既不見與。不惜身命當以力取。力士王曰。若欲舉兵力足相抵。終不可得。香姓婆羅門於八眾中高聲唱言。佛積修善忍于無量劫。諸君亦應聞又贊忍辱。何可興師共相陵奪。此非敬事。今舍利現在但當分作八分。使處處人民皆得供養。諸君亦皆受佛戒口誦語言。可爭舍利遂相殘害。力士報言。敬如君議。時煙婆羅門。即分為
【現代漢語翻譯】 現代漢語譯本 起牙及缺瓫塔（意義不明）九個小孩堆沙成塔，十隻獼猴用土石堆塔，天上四座塔，人間四座塔由十二人建造，摩訶薩埵（Mahāsattva，大菩薩）的遺骨塔，佛陀顯現菩薩舍利塔，禁寐王為迦葉佛（Kāśyapa Buddha）建造塔，修繕迦葉佛的舊塔，德主王建造五百座塔，涌出的寶塔，諸佛舍利在金剛塔中，建造塔后又後悔，塑造佛像，佛法滅盡。
天人龍分舍利起塔
佛陀涅槃后，當時波波國（Pāvā）的諸末羅眾（Mallas，梁朝時稱為力士），遮羅頗國（Allakappa）的諸跋離眾（Buli），羅摩伽國（Rāmagrāma）的拘梨眾（Koliyas），毗留提國（Vethadipa）的婆羅門眾（Brahmins），迦羅衛國（Kapilavatthu）的釋迦族（Sakya），毗舍離國（Vaiśālī）的諸離車眾（Licchavis），摩竭提國（Magadha）的阿阇世王（Ajātasattu，胎經中稱為優田王、頂生王、惡生阿阇世王、最兵馬主、容顏兵馬主、熾盛兵馬主、金剛兵馬主）各自率領軍隊。阿阇世王派遣香姓婆羅門（十誦律中稱為因姓，胎經中稱為優婆吉）稟告拘尸那迦羅（Kusinara）的力士說：『佛陀是我們的老師，是我們所尊敬的。在貴國涅槃，所以從遠方趕來，請求分舍利回國建塔。如果分給我們，我們將舉國珍重，並與貴國共享。』力士回答說：『世尊降臨此地，在此涅槃，國內的百姓自然應當供養，遠道而來的諸位，不能答應你們的要求。』諸王共同商議，認為用委婉的言辭和好地請求既然不被允許，就不惜身命，用武力奪取。力士王說：『如果想動用武力，我們有足夠的實力抵抗，最終你們也無法得逞。』香姓婆羅門在八眾中高聲說道：『佛陀在無量劫中積累了善行和忍辱，諸位也應該聽聞過讚揚忍辱的教義。怎麼可以興兵互相爭奪呢？這不是敬奉佛陀的行為。現在舍利在此，應當分成八份，使各地人民都能得到供養。諸位也都受過佛戒，口中誦唸佛法，怎麼可以爲了爭奪舍利而互相殘殺呢？』力士回答說：『就按照您的建議辦吧。』當時煙婆羅門（Drona），就將舍利分成了八份。
【English Translation】 English version 『Qi Ya Ji Que Meng』 Pagoda (meaning unclear), nine children piling sand to make a pagoda, ten monkeys building a pagoda with earth and stones, four pagodas in heaven, four pagodas built by twelve people in the human realm, a pagoda for the relics of Mahāsattva (great Bodhisattva), a pagoda for the Buddha's manifested Bodhisattva relics, King Jinmei building a pagoda for Kāśyapa Buddha, repairing the old pagoda of Kāśyapa Buddha, King Dezhu building five hundred pagodas, a pagoda that emerges, relics of all Buddhas in a Vajra pagoda, regretting building a pagoda, creating Buddha images, the extinction of the Dharma.
Heavenly beings, humans, and dragons dividing relics to build pagodas
After the Buddha's Nirvana, the Mallas (translated as 'warriors' in the Liang dynasty) of Pāvā, the Bulis of Allakappa, the Koliyas of Rāmagrāma, the Brahmins of Vethadipa, the Sakyas of Kapilavatthu, the Licchavis of Vaiśālī, and King Ajātasattu (referred to as King Udaya, King Born-from-the-Head, King Evil-Born Ajātasattu, Lord of the Strongest Army, Lord of the Beautiful Army, Lord of the Blazing Army, Lord of the Vajra Army in the Womb Sutra) of Magadha each led their armies. King Ajātasattu sent the Brahmin of the Fragrant Lineage (referred to as the Lineage of Cause in the Ten Recitation Vinaya and Upagiva in the Womb Sutra) to inform the warriors of Kusinara: 'The Buddha is our teacher, whom we respect. He entered Nirvana in your country, so we have come from afar to request a share of the relics to build pagodas in our countries. If you share them with us, we will treasure them throughout our countries and share the honor with you.' The warriors replied: 'The World-Honored One descended to this land and entered Nirvana here. The people of our country should naturally make offerings. We cannot grant your request, who have come from afar.' The kings discussed together, believing that since humble words and peaceful requests were not granted, they would risk their lives to seize the relics by force. The warrior king said: 'If you wish to use force, we have enough strength to resist. You will ultimately not succeed.' The Brahmin of the Fragrant Lineage proclaimed loudly among the eight groups: 'The Buddha accumulated good deeds and patience over countless kalpas. You should also have heard the teachings that praise patience. How can you raise armies to plunder each other? This is not an act of reverence. Now that the relics are here, they should be divided into eight parts so that people everywhere can make offerings. You have all taken the Buddha's precepts and recite the Dharma. How can you kill each other over the relics?' The warriors replied: 'Let it be done according to your suggestion.' At that time, Drona divided the relics into eight parts.
八分。時釋提桓因即現為人語諸王言。我等諸天亦當有分。若共爭力則有勝負。幸可見與勿足為難。時阿耨達龍王文鄰龍王伊那缽龍王語八王言。我等亦應有舍利分。若不見與力足相伏。時優波吉言。諸君且止宜共分之。即分為三分。一分與諸天。一分與龍王。一分屬八王。以蜜涂甕里以甕量之。諸天得分還於天上起七寶塔。諸龍得分還於龍宮亦起寶塔。阿阇貰王共數其分各得八萬四千舍利。余有佛口一𣯃無敢取者。以阿阇貰王初求舍利投地氣乏最為篤至共持與之。阿阇貰歡喜鼓樂動天。難頭示龍王中道相逢曰。佛留舍利持一分與我。王曰。不可得也。龍曰。我是難頭示。能舉卿國土擲八萬裡外磨碎如塵。王即怖懅以佛𣯃與之。龍于須彌山下起塔。高八萬四千里。聳水精琉璃塔。阿阇世王崩。阿育得其國土。時大臣白阿育王曰。難頭示龍先易阿阇貰奪將佛𣯃去。阿育聞之。即敕鬼神王作鐵網鐵籍。置須彌山下水中欲縛取龍王。龍王大怖共設計言。阿育事佛伺其熟臥取其宮殿移著須彌山水中。水精塔下自出相見具說本末其瞋必息。便遣龍捧取阿育宮殿。眠覺不知何處。見水精塔高八萬四千里。喜怖交懷。難頭示龍自出辭謝云。阿阇貰王自持與我我不奪也。釋迦如來昔與我約云。吾涅槃后劫將盡時所有經律及袈裟應器皆取
【現代漢語翻譯】 現代漢語譯本： 八分（舍利）。當時釋提桓因（Śakra devānām indra，天帝）立即顯現為人，對各位國王說：『我們諸天也應當有一份（舍利）。如果用武力爭奪，就會有勝負。希望各位可以分給我們一些，不要因此發生爭執。』當時阿耨達龍王（Anavatapta-nāgarāja）、文鄰龍王（Varuna-nāgarāja）、伊那缽龍王（Anavatapta-nāgarāja）對八位國王說：『我們也應該有一份舍利。如果不給我們，我們有足夠的力量可以降伏你們。』當時優波吉（Upagupta）說：『各位請停止爭執，應該共同分配（舍利）。』於是將（舍利）分為三分：一份給諸天，一份給龍王，一份屬於八位國王。用蜂蜜塗抹瓦罐內部，用瓦罐來量取（舍利）。諸天得到（舍利）后，回到天上建造七寶塔。諸龍得到（舍利）后，回到龍宮也建造寶塔。阿阇世王（Ajātaśatru）共同計算他們所分得的（舍利），各自得到八萬四千舍利。剩餘的有一顆佛牙，沒有人敢拿取。因為阿阇世王最初求取捨利時，（因過於悲傷）投地而氣息衰竭，最為誠摯，所以共同把（佛牙）給他。阿阇世（Ajātaśatru）歡喜地敲鑼打鼓，聲音震動天地。難頭示龍王（Nanda-nāgarāja）在（阿阇世王）返回的路上相遇，說：『佛陀留下的舍利，分一份給我。』阿阇世王說：『不可以。』龍王說：『我是難頭示（Nanda），能夠舉起你的國土，拋到八萬里之外，磨碎成灰塵。』阿阇世王立即感到恐懼，把佛牙給了他。龍王在須彌山（Sumeru）下建造塔，高八萬四千里，聳立著水晶琉璃塔。阿阇世王（Ajātaśatru）去世后，阿育王（Aśoka）得到了他的國土。當時大臣稟告阿育王（Aśoka）說：『難頭示龍（Nanda-nāgarāja）先前輕易地從阿阇世（Ajātaśatru）那裡奪走了佛牙。』阿育王（Aśoka）聽了之後，立即命令鬼神王制造鐵網鐵柵，放置在須彌山（Sumeru）下的水中，想要捆綁捉拿龍王。龍王非常害怕，共同商議說：『阿育（Aśoka）信奉佛法，我們趁他熟睡時，取走他的宮殿，移到須彌山（Sumeru）的水中，在水晶塔下親自出來相見，詳細說明事情的來龍去脈，他的憤怒必定會平息。』於是派遣龍捧走阿育（Aśoka）的宮殿。阿育（Aśoka）睡醒后，不知道自己在什麼地方。看見水晶塔高八萬四千里，喜悅和恐懼交織在心中。難頭示龍（Nanda-nāgarāja）親自出來道歉說：『阿阇世王（Ajātaśatru）是自己拿給我的，我不是搶奪的。釋迦如來（Śākyamuni Tathāgata）過去與我約定說：『我涅槃后，劫將要結束時，所有的經律以及袈裟應器都拿走。』
【English Translation】 English version: Division of the Relics into Eight Parts. At that time, Śakra devānām indra (Śakra, the lord of the gods) immediately manifested as a human and spoke to the kings, saying, 'We gods should also have a share (of the relics). If we contend by force, there will be victory and defeat. I hope you can share some with us and not make it difficult.' At that time, Anavatapta-nāgarāja (Anavatapta Dragon King), Varuna-nāgarāja (Varuna Dragon King), and Anavatapta-nāgarāja (Anavatapta Dragon King) spoke to the eight kings, saying, 'We should also have a share of the relics. If you do not give it to us, we have enough power to subdue you.' At that time, Upagupta (Upagupta) said, 'Gentlemen, please stop arguing and should divide (the relics) together.' Then (the relics) were divided into three parts: one part for the gods, one part for the dragon kings, and one part belonging to the eight kings. Honey was applied to the inside of the earthen jar, and the relics were measured with the jar. After the gods obtained (the relics), they returned to the heavens and built a seven-jeweled pagoda. After the dragon kings obtained (the relics), they returned to the dragon palace and also built a pagoda. Ajātaśatru (Ajātaśatru) jointly calculated the relics they had divided, and each obtained eighty-four thousand relics. There was one remaining Buddha tooth, and no one dared to take it. Because when Ajātaśatru (Ajātaśatru) initially sought the relics, he prostrated on the ground due to excessive grief and his breath was exhausted, he was the most sincere, so they jointly gave (the Buddha tooth) to him. Ajātaśatru (Ajātaśatru) joyfully beat drums and made music, and the sound shook the heavens and the earth. Nanda-nāgarāja (Nanda Dragon King) met (Ajātaśatru) on the way back and said, 'The relics left by the Buddha, give me a share.' Ajātaśatru said, 'It is not possible.' The dragon king said, 'I am Nanda (Nanda), and I can lift your kingdom, throw it eighty thousand miles away, and grind it to dust.' Ajātaśatru immediately felt fear and gave him the Buddha tooth. The dragon king built a pagoda under Mount Sumeru (Sumeru), which was eighty-four thousand miles high, towering with a crystal and lapis lazuli pagoda. After Ajātaśatru (Ajātaśatru) passed away, Aśoka (Aśoka) obtained his kingdom. At that time, a minister reported to Aśoka (Aśoka), saying, 'Nanda-nāgarāja (Nanda Dragon King) previously easily seized the Buddha tooth from Ajātaśatru (Ajātaśatru).' After Aśoka (Aśoka) heard this, he immediately ordered the ghost and spirit kings to make iron nets and iron fences, and placed them in the water under Mount Sumeru (Sumeru), wanting to bind and capture the dragon king. The dragon king was very afraid and discussed together, saying, 'Aśoka (Aśoka) believes in Buddhism, let us take his palace while he is asleep and move it to the water of Mount Sumeru (Sumeru), and personally come out to meet him under the crystal pagoda, and explain the whole story in detail, and his anger will surely subside.' Then he sent a dragon to carry away Aśoka's (Aśoka) palace. After Aśoka (Aśoka) woke up, he did not know where he was. Seeing the crystal pagoda eighty-four thousand miles high, joy and fear were intertwined in his heart. Nanda-nāgarāja (Nanda Dragon King) personally came out to apologize and said, 'Ajātaśatru (Ajātaśatru) gave it to me himself, I did not snatch it. Śākyamuni Tathāgata (Śākyamuni Tathāgata) made an agreement with me in the past, saying, 'After my Nirvana, when the kalpa is about to end, take all the sutras, precepts, kasaya robes, and alms bowls.'
藏此塔中。彌勒來下當復出之。龍送王宮置於本處。煙婆羅門曰。請舍利瓶(菩薩胎經云瓫)我還頭那羅聚落起于瓶塔。力士與之。以瓶及著瓶舍利共起寶塔。波羅延那婆羅門居士復言。燒佛處炭與我。我還本國起為炭塔。衡國異道士求取地灰還國起塔。力士並然。亦有于阇維處起立寶塔。灰炭及土四十九斛。所起寶塔四十九。皆置長表法輪繒幡(出雙卷泥洹十誦律序菩薩處胎經及阿育王經)。
阿育王造八萬四千塔二
阿育王莊嚴四兵。往開七塔故取捨利唯余龍塔。龍將王入宮言。此塔我所供養愿為留之。王即聽許。還國造作八萬四千寶函分佈舍利遍此函中。復作八萬四千寶瓶及諸幡蓋。付諸夜叉于閻浮提一切地乃至大海處處起塔。先咨耶舍羅漢云。欲於一日一念中起八萬四千塔令一時俱成。耶舍羅漢甚相讚美。王后與龍校其功德。並秤二像。而龍重王輕。王廣請眾僧植功不息。后復共秤。輕重衡平。王轉復修習。知功德日多。興兵往討。始造中路。龍王大小莫不奉迎。一塔舍利並以恭獻王。后觀佛得道化人之處隨復造塔(出阿育王經第一卷又出雜譬喻經上卷)在王境內有一千二百寺。造織金縷幡亦一千二百。又千葉金華欲手自懸散。始辦而遇重疾。恐乖本心泫然泣下。沙門謂王曰。所修功德不可計數
【現代漢語翻譯】 現代漢語譯本 藏於此塔中。彌勒（Maitreya，未來佛）降生時，會重新取出這些舍利。龍族將舍利送至王宮，安置於原處。煙婆羅門說：『請將舍利瓶（菩薩胎經中稱為瓫）還給我，我將回到頭那羅聚落，建造瓶塔。』力士同意了，將瓶子和裝在瓶中的舍利一起建造寶塔。波羅延那婆羅門居士又說：『請將佛陀火化處的炭給我，我將回到本國，建造炭塔。』衡國的異教道士請求取走地上的灰燼，回國建造塔。力士都答應了。也有人在荼毗（火葬）之處建造寶塔。灰燼、木炭和泥土共四十九斛。所建造的寶塔共四十九座，都豎立長桿，裝飾法輪和繒幡（出自雙卷《泥洹經》、十誦律序、《菩薩處胎經》及《阿育王經》）。
阿育王建造八萬四千塔（二）
阿育王整頓軍隊，前去開啟七座塔，取走舍利，只剩下龍塔。龍王將阿育王迎入龍宮，說：『此塔是我所供養的，希望您能留下它。』阿育王同意了。回國后，阿育王制作了八萬四千個寶函，將舍利分裝在這些寶函中。又製作了八萬四千個寶瓶以及各種幡蓋，交給夜叉，讓他們在閻浮提（Jambudvipa，我們所居住的大陸）的每一寸土地，乃至大海的各處建造塔。阿育王事先諮詢了耶舍羅漢，說：『我想在一天一念之間建造八萬四千座塔，讓它們同時建成。』耶舍羅漢非常讚賞。之後，阿育王和龍族比較功德，並用秤稱量兩者的雕像，結果龍族更重，阿育王更輕。阿育王廣泛邀請僧眾，不停地積累功德。之後再次稱量，輕重才達到平衡。阿育王更加努力地修行，知道功德日益增多。於是興兵前往征討。剛走到半路，龍王大小都前來迎接，將一座塔的舍利恭敬地獻給阿育王。之後，阿育王觀察佛陀得道和教化眾生的地方，隨處建造塔（出自《阿育王經》第一卷，又出自《雜譬喻經》上卷）。在阿育王的境內，有一千二百座寺廟。製作的織金縷幡也有一千二百面。還有一千片金蓮花，阿育王想親手散佈。剛準備好，就得了重病，擔心違背本心，泫然淚下。沙門（Shramana，出家修道者）對阿育王說：『您所修的功德不可計數。』
【English Translation】 English version It was stored in this stupa. When Maitreya (the future Buddha) descends, he will retrieve them. The dragons sent the relics to the royal palace and placed them in their original location. The Smoke Brahmin said, 'Please return the relic vase (referred to as 'peng' in the Bodhisattva Embryo Sutra) to me. I will return to the Tonalara settlement and build a vase stupa.' The strongman agreed and built a pagoda with the vase and the relics inside. The Brahmin layman of Parayanayana also said, 'Give me the charcoal from the Buddha's cremation site. I will return to my country and build a charcoal stupa.' A heretical Taoist from Heng requested the ashes from the ground to return to his country and build a stupa. The strongman agreed to both. There were also those who built pagodas at the cremation site. There were forty-nine hu (a unit of volume) of ashes, charcoal, and earth. Forty-nine pagodas were built, all with long poles erected, decorated with Dharma wheels and silk banners (from the two-volume Nirvāṇa Sutra, the preface to the Ten Recitation Vinaya, the Bodhisattva Embryo Sutra, and the Ashoka Sutra).
King Ashoka Builds Eighty-Four Thousand Stupas (Part Two)
King Ashoka prepared his troops and went to open the seven stupas to retrieve the relics, leaving only the dragon stupa. The Dragon King welcomed Ashoka into the dragon palace and said, 'This stupa is what I offer. I hope you will leave it.' King Ashoka agreed. Upon returning to his country, King Ashoka made eighty-four thousand jeweled boxes and distributed the relics into these boxes. He also made eighty-four thousand jeweled vases and various banners and canopies, and entrusted them to the yakshas to build stupas everywhere in Jambudvipa (the continent we live on), even in the oceans. King Ashoka first consulted the Arhat Yashas, saying, 'I want to build eighty-four thousand stupas in a single day and a single thought, so that they can be completed simultaneously.' The Arhat Yashas greatly praised him. Later, King Ashoka and the dragons compared their merits and weighed their statues, and the dragons were heavier and King Ashoka was lighter. King Ashoka widely invited monks and continuously accumulated merit. After weighing them again, the weight was balanced. King Ashoka practiced even more diligently, knowing that his merit was increasing day by day. So he sent troops to conquer. Just halfway there, the Dragon Kings, large and small, came to welcome him and respectfully offered the relics of one stupa to King Ashoka. Later, King Ashoka observed the places where the Buddha attained enlightenment and taught sentient beings, and built stupas everywhere (from the first volume of the Ashoka Sutra and the upper volume of the Miscellaneous Parable Sutra). Within King Ashoka's territory, there were one thousand two hundred temples. One thousand two hundred woven gold thread banners were also made. There were also one thousand golden lotus flowers that King Ashoka wanted to scatter with his own hands. Just as he was preparing, he fell seriously ill, fearing that he would violate his original intention, and tears streamed down his face. The Shramana (ascetic) said to King Ashoka, 'The merits you have cultivated are countless.'
。正當開意何用悲為。但自一心。我當令王得果所愿。沙門即以神力使一千二百寺皆現王前。病苦即滅。欲系諸幡。凡諸剎抄低就王手。成就本願。延壽二十五年(出迦葉經又出雜譬喻經)又興功德二十年中。臨命終時。繼念三寶心心不絕。無所吝惜盡成菩提(出雜阿含經第二十五卷)。
阿難問八萬四千塔因三
阿難白佛。先造何因。分身舍利起八萬四千寶塔。佛言。過去有國王名波塞奇領閻浮提八萬四千國。時世有佛名曰弗沙。王與臣民供養于佛及比丘僧。時王念言。邊陲小國處所偏僻人民之類無由修福。即召畫師圖畫佛像。分佈遠國鹹得供養。時諸畫師看佛相好。適得一處忘失余處不能得成。時波塞奇王。調和眾彩手自畫像以為模揩。諸師寫學畫八萬四千像。分佈八萬四千小國。諸小國王皆得供養。波塞奇王今我是也。緣此功德身有三十二相。涅槃之後復得八萬四千諸塔(出賢愚經第四卷)。
弗沙蜜多羅王壞八萬四千塔四
阿育王崩。諸臣欲立太子以紹王位。有一大臣。名阿菟羅地。曰。阿育大王。誓舍滿十萬億金。作諸功德。尚少四億。太子封藏不與。王舍閻浮提地。以施佛法僧。欲以滿之。今日大地皆屬三寶。云何便使太子為王。諸臣即辦四億金送寺然後共立。知是四世王。名
【現代漢語翻譯】 現代漢語譯本：正在開悟的時候，為什麼要悲傷呢？只要一心一意，我就會讓國王實現願望。沙門（指僧侶）立即用神通使一千二百座寺廟都顯現在國王面前，病痛立即消失。想要懸掛幡旗，所有寺廟的幡旗都降低到國王的手邊，成就了最初的願望，延長壽命二十五年（出自《迦葉經》和《雜譬喻經》）。又興建功德二十年，臨命終時，持續唸誦三寶，心念不絕，毫無吝惜，全部成就菩提（出自《雜阿含經》第二十五卷）。 阿難問造八萬四千塔的因緣三 阿難問佛，最初是什麼因緣，分身舍利建造了八萬四千座寶塔？佛說，過去有一位國王名叫波塞奇（Prasenajit，人名），統治閻浮提（Jambudvipa，四大部洲之一，此處指整個世界）的八萬四千個國家。當時世上有一位佛名叫弗沙（Phussa，過去七佛之一）。國王與臣民供養佛和比丘僧。當時國王心想，邊遠小國地處偏僻，人民沒有機會修福。於是召集畫師繪製佛像，分發到遙遠的國家，使他們都能供養。當時各位畫師觀看佛的相好，剛畫好一處就忘記了其他地方，無法完成。當時波塞奇王調和各種顏料，親手畫像作爲模範。各位畫師學習臨摹，畫了八萬四千幅佛像，分發到八萬四千個小國。各位小國王都得以供養。波塞奇王就是現在的我。因為這個功德，身上有三十二相，涅槃之後又得到八萬四千座塔（出自《賢愚經》第四卷）。 弗沙蜜多羅王毀壞八萬四千塔四 阿育王（Ashoka，印度孔雀王朝國王）駕崩，各位大臣想要擁立太子繼承王位。有一位大臣名叫阿菟羅地（Atula，人名），說，阿育大王發誓要捨棄滿十萬億金，做各種功德，還差四億。太子封藏起來不給，國王捨棄閻浮提的土地，用來佈施佛法僧，想要用它來補足。今天大地都屬於三寶，怎麼能讓太子當國王呢？各位大臣立即籌辦四億金送到寺廟，然後共同擁立。知道是四世王，名叫...
【English Translation】 English version: What is the use of sorrow when enlightenment is just opening? Just be single-minded, and I will ensure that the king's wishes are fulfilled. The Shramana (referring to a monk) immediately used his divine power to make one thousand two hundred temples appear before the king, and the suffering immediately disappeared. Wanting to hang banners, all the banners of the temples lowered to the king's hand, fulfilling the original wish and extending his life by twenty-five years (from the Kasyapa Sutra and the Miscellaneous Parable Sutra). Furthermore, he built merits for twenty years, and at the time of his death, he continuously recited the Three Jewels, with his mind unceasing, without any stinginess, all achieving Bodhi (from the Samyukta Agama Sutra, Volume 25). Ananda asks about the causes for building eighty-four thousand stupas three Ananda asked the Buddha, 'What were the initial causes for the division of relics and the construction of eighty-four thousand precious stupas?' The Buddha said, 'In the past, there was a king named Prasenajit ruling eighty-four thousand countries of Jambudvipa (one of the four continents, here referring to the entire world). At that time, there was a Buddha named Phussa. The king and his subjects made offerings to the Buddha and the Bhikshu Sangha. At that time, the king thought, 'The remote small countries are located in isolated places, and the people have no opportunity to cultivate merit.' So he summoned painters to draw Buddha images and distribute them to distant countries so that they could all make offerings. At that time, the painters looked at the Buddha's auspicious marks, but as soon as they finished one part, they forgot the others and could not complete it. At that time, King Prasenajit mixed various colors and personally painted an image as a model. The painters learned to copy it and painted eighty-four thousand Buddha images, which were distributed to eighty-four thousand small countries. All the small kings were able to make offerings. King Prasenajit is who I am now. Because of this merit, I have the thirty-two marks on my body, and after Nirvana, I will receive eighty-four thousand stupas (from the Wise and Foolish Sutra, Volume 4).' King Pushyamitra destroys eighty-four thousand stupas four When King Ashoka (Indian Mauryan dynasty king) passed away, the ministers wanted to establish the crown prince to succeed to the throne. One minister, named Atula, said, 'King Ashoka vowed to give away a full ten trillion gold to perform various merits, but he is still short of four hundred million. The crown prince sealed it up and would not give it. The king gave away the land of Jambudvipa to donate to the Buddha, Dharma, and Sangha, wanting to use it to make up for it. Today, the entire land belongs to the Three Jewels, how can we let the crown prince become king?' The ministers immediately prepared four hundred million gold and sent it to the temple, and then jointly established him. Knowing that he is the fourth generation king, named...
弗沙蜜多羅。問諸臣曰。我當作何等事。令我名業久在。有臣啟曰王。先王阿育。造八萬四千如來之塔。復興種種供養。名德相傳無有斷絕。王曰。先王有大威德。能辦此事。我不能作。更思餘事。有一臣曰。有二種法。名傳不滅。一者作善。二者作惡。先王造塔。今王壞塔。二俱不朽。王乃從之。即興四兵往詣寺舍。先至雞雀寺中門前。有石師子。即作師子吼。王聞驚怖。還入城中。如是再三。呼諸比丘問言。我壞塔壞房何等為善。比丘答曰。並不應行。必不得已寧壞僧房勿壞塔也。王即殺害比丘。壞諸塔寺。至婆伽羅國。又復唱言。若有得沙門頭者賞之千金。此國有一羅漢。化作多比丘頭。傳與百姓送往請金。王之庫藏金寶竭盡。後知羅漢倍復瞋忿。羅漢入滅盡定。王往殺之終不能得。以滅盡定力不傷其體。如是漸進至塔門邊牙齒塔。神曰。有蟲行神先求我女。我不與之。今為護法即呼女與。共立誓言。卿伏此王勿壞正法。時蟲行神往南方海中排摚大山推迮王上及四兵眾。無不死盡。眾人唱言。快哉快哉。孔雀苗裔於此永盡(出雜阿含經第二十五卷)。
天愛帝須王起塔請舍利及菩提樹五
摩哂陀等諸比丘。受師子國王名天愛帝須。夏三月四事供養訖。辭王曰。昔依師目下。朝夕承事。供養禮拜。違
【現代漢語翻譯】 現代漢語譯本 弗沙蜜多羅（Pushyamitra，人名）。問他的大臣們說：『我應該做什麼樣的事情，才能使我的名聲和功業長久流傳？』 有大臣啟奏說：『先王阿育王（Ashoka），建造了八萬四千座如來（Tathagata）之塔（stupa），並且復興了各種各樣的供養，他的美名和功德相互傳頌，沒有斷絕。』 國王說：『先王有偉大的威德，能夠辦成這樣的事情，我不能做。再想想其他的事情。』 有一位大臣說：『有兩種方法，可以讓名聲流傳不朽。一是行善，二是作惡。先王建造佛塔，今王毀壞佛塔，這兩種做法都會不朽。』國王於是聽從了他的建議，立即興起軍隊前往寺廟。 先到達雞雀寺，在寺廟門前，有一尊石獅子，石獅子發出獅子吼。國王聽了非常驚恐，返回城中。像這樣反覆了兩次。國王召集眾比丘（bhikshu）問道：『我毀壞佛塔和僧房，哪一種行為更好？』 比丘回答說：『都不應該做。如果一定要做，寧可毀壞僧房，也不要毀壞佛塔。』國王於是殺害比丘，毀壞各地的佛塔和寺廟。到達婆伽羅國（Vakkala）后，又公開宣稱：『如果有人能拿到沙門（shramana）的頭，就賞賜千金。』 這個國家有一位羅漢（Arhat），他化現出許多比丘的頭，交給百姓送去請賞。國王的庫藏金銀財寶都用盡了。後來國王知道真相后，更加憤怒。 羅漢進入滅盡定（nirodha-samapatti）。國王前去殺他，始終無法得手。因為滅盡定的力量，使他的身體不受傷害。像這樣逐漸推進，到達塔門邊的牙齒塔。 守護神說：『有一個蟲行神（krimigramadeva）先前想求娶我的女兒，我沒有答應他。現在爲了守護正法，我把女兒嫁給他。』於是共同立下誓言：『你制伏這個國王，不要讓他毀壞正法。』 當時蟲行神前往南方海中，推動巨大的山脈，壓向國王和他的軍隊。沒有一個能夠倖免於難。眾人歡呼說：『痛快啊，痛快啊！孔雀王朝的後裔，到此就全部滅絕了！』（出自《雜阿含經》第二十五卷）。 天愛帝須王（Devanampiya Tissa）建造佛塔，迎請舍利（sarira）以及菩提樹（bodhi-tree）。 摩哂陀（Mahinda）等眾比丘，接受師子國國王天愛帝須的供養，在三個月的雨季安居結束后，向國王辭別說：『過去依靠師父的教導，早晚承事，供養禮拜，違…
【English Translation】 English version Pushyamitra (name of a person) asked his ministers, 'What kind of deeds should I perform so that my name and achievements will last long?' A minister replied, 'The former King Ashoka built eighty-four thousand stupas (Tathagata) and revived various offerings. His good name and merits have been passed down without interruption.' The king said, 'The former king had great power and virtue and was able to accomplish such things. I cannot do that. Think of something else.' One minister said, 'There are two ways to make a name immortal. One is to do good, and the other is to do evil. The former king built pagodas, and the present king destroys pagodas. Both will be immortal.' The king then followed his advice and immediately raised an army to go to the temples. First, he arrived at the Chicken Sparrow Temple. In front of the temple gate, there was a stone lion, and the stone lion roared like a lion. The king was frightened when he heard it and returned to the city. This happened twice. The king summoned the bhikshus and asked, 'Which is better, destroying pagodas or destroying monasteries?' The bhikshus replied, 'Neither should be done. If you must, it is better to destroy the monasteries than to destroy the pagodas.' The king then killed the bhikshus and destroyed the pagodas and temples everywhere. After arriving at the country of Vakkala, he publicly declared, 'If anyone can get the head of a shramana, they will be rewarded with a thousand gold coins.' In this country, there was an Arhat who transformed into many bhikshu heads and gave them to the people to send for rewards. The king's treasury of gold and silver treasures was exhausted. Later, when the king learned the truth, he became even more angry. The Arhat entered nirodha-samapatti. The king went to kill him but could not succeed. Because of the power of nirodha-samapatti, his body was unharmed. In this way, he gradually advanced to the tooth pagoda by the pagoda gate. The guardian deity said, 'A krimigramadeva previously wanted to marry my daughter, but I did not agree. Now, in order to protect the Dharma, I will marry my daughter to him.' So they made a vow together: 'You subdue this king and do not let him destroy the Dharma.' At that time, the krimigramadeva went to the southern sea, pushed a huge mountain, and pressed it on the king and his army. None of them survived. The people cheered and said, 'Great, great! The descendants of the Maurya dynasty are all extinct here!' (From the twenty-fifth volume of the Samyukta Agama Sutra). King Devanampiya Tissa built a pagoda and invited the sarira and the bodhi-tree. The bhikshus, including Mahinda, accepted the offerings of King Devanampiya Tissa of the Lion Kingdom. After completing the three-month rainy season retreat, they bid farewell to the king, saying, 'In the past, relying on the teachings of the teacher, we served, made offerings, and paid homage morning and evening, violating...'
曠既久。今欲歸去。王曰。依於法師。得受歸戒。四事供養何事不樂。先言。佛已涅槃。今言。欲還問訊。諸比丘曰。佛般涅槃。舍利猶在。王曰。諸大德。當欲令我起塔為量度好處。即到沙彌修摩那所。問曰。當云何得如來舍利。沙彌答曰。但凈治道路燒香散華。王與眷屬俱受八戒。出那伽園林。自常致也。王即辦具。修摩那還啟其祖具宣上事。欲起塔。愿賜舍利。阿育曰汝可往忉利天宮白帝釋。帝釋有二舍利。一者右牙留帝釋供養。二者右缺瓫骨必付汝來。開函取捨利置於缽中。滿缽白光猶如真珠以授與沙彌。沙彌復至帝釋宮求右缺瓫骨。帝釋曰。善哉。開函與之。沙彌以祖所與舍利與王。王念。如來舍利我當頂戴。存念未竟。像即伏地。白傘自下。函即上頂。王舉體怡悅如得甘露。降細微雨大地震動。王問大德。今當何置。答曰。下象頭上。像發音聲供養舍利。天龍鬼神皆大歡喜。即入城內人民供養。從南門出圍繞取塔。昔三佛舍利亦在此塔園中。即斫伐棘刺先起塔基。與象頂等。白大德言。塔形云何。摩哂陀答曰。猶如𧂐稻。王曰。善哉。即起小塔欲下舍利。舉國人民一切皆集。舍利從象頂上升虛空。高七多羅樹現諸神變。五色玄黃。或時出水。或時出火。仍取捨利安置塔中。天地震動。大王夫人。名阿菟羅
【現代漢語翻譯】 現代漢語譯本： 曠日持久。現在想要回去了。國王說：『依靠法師，得到歸戒，四事供養，有什麼不快樂的？』先前說：『佛陀已經涅槃。』現在說：『想要回去問候。』眾比丘說：『佛陀已經般涅槃，舍利還在。』國王說：『諸位大德，應當讓我起塔，作為量度好處。』 隨即到沙彌（Śrāmaṇera，佛教術語，指未滿二十歲出家修道的男子）修摩那（Sumanā）那裡，問道：『應當如何得到如來（Tathāgata，佛的稱號之一）舍利（Śarīra，佛教指佛或高僧圓寂後遺留的骨灰、骨骼等）？』沙彌回答說：『只需清凈道路，焚香散花。』國王與眷屬一同受八戒（Aṣṭāṅga-śīla，佛教在家信徒暫時出家時所受持的八條戒律），出那伽（Nāga，印度神話中的蛇神）園林，自己親自去做。 國王隨即準備好器具。修摩那回去稟告他的祖父，詳細說明了上面的事情，想要起塔，希望賜予舍利。阿育（Aśoka，印度孔雀王朝的國王）說：『你可以前往忉利天宮（Trāyastriṃśa，佛教欲界六天之一）稟告帝釋（Indra，佛教的護法神），帝釋有兩顆舍利，一顆是右牙，留給帝釋供養，另一顆是右缺瓫骨，必定交給你。』打開函取捨利，置於缽中，滿缽白光，猶如真珠，交給沙彌。 沙彌又到帝釋宮求右缺瓫骨。帝釋說：『善哉。』打開函給他。沙彌將祖父所給的舍利交給國王。國王心想：『如來舍利我應當頂戴。』念頭尚未結束，像（指國王所乘之象）立即伏地，白傘（象徵王權的白色傘蓋）自動落下，函立即升到頭頂。國王全身怡悅，如同得到甘露（Amṛta，印度神話中的不死之藥）。降下細微的雨，大地震動。國王問大德：『現在應當放在哪裡？』回答說：『放在象頭上。』象發出聲音供養舍利，天龍（Nāga，佛教護法神）鬼神都非常歡喜。隨即進入城內，人民供養。從南門出來，圍繞取塔。昔日三佛舍利也在此塔園中。隨即砍伐荊棘，先起塔基，與象頭等高。稟告大德說：『塔的形狀如何？』摩哂陀（Mahinda，佛教高僧，將佛教傳入斯里蘭卡）回答說：『猶如𧂐稻。』國王說：『善哉。』隨即起小塔，想要放下舍利。舉國人民一切都聚集。舍利從象頂上升虛空，高七多羅樹（Tāla，棕櫚樹的一種），顯現各種神變，五色玄黃，有時出水，有時出火，然後取捨利安置塔中。天地震動。大王夫人，名叫阿菟羅（Ātulā）。
【English Translation】 English version: Having been away for a long time, I now wish to return. The king said, 'Relying on the Dharma master, you have received the precepts of refuge, and you are provided with the four requisites. What is there that you do not enjoy?' Previously, you said, 'The Buddha has already entered Nirvana.' Now you say, 'I wish to return to inquire.' The monks said, 'The Buddha has entered Parinirvana, but the relics still remain.' The king said, 'Venerable ones, you should allow me to build a stupa as a measure of merit.' Then he went to the Śrāmaṇera (novice monk) Sumanā and asked, 'How can I obtain the relics (Śarīra) of the Tathāgata (Buddha)?' The Śrāmaṇera replied, 'Simply purify the roads, burn incense, and scatter flowers.' The king and his retinue together received the eight precepts (Aṣṭāṅga-śīla), and went out to the Nāga (serpent deity) garden, doing it himself. The king then prepared the necessary items. Sumanā returned to inform his grandfather, explaining the above matters in detail, wishing to build a stupa and requesting the relics. Aśoka (Indian emperor) said, 'You may go to the Trāyastriṃśa (heaven of the Thirty-three Gods) heaven and inform Indra (king of the gods). Indra has two relics: one is the right tooth, which Indra keeps for worship, and the other is the right broken collarbone, which he will surely give to you.' He opened the casket, took the relic, placed it in a bowl, and the bowl was filled with white light, like a pearl, and gave it to the Śrāmaṇera. The Śrāmaṇera then went to Indra's palace to ask for the right broken collarbone. Indra said, 'Excellent.' He opened the casket and gave it to him. The Śrāmaṇera gave the relic given by his grandfather to the king. The king thought, 'I should place the Tathāgata's relic on my head.' Before the thought was completed, the elephant (referring to the king's elephant) immediately prostrated, the white umbrella (symbolizing royal power) automatically lowered, and the casket immediately rose to the top of his head. The king's whole body was filled with joy, as if he had obtained Amṛta (divine nectar). Fine rain fell, and the earth shook. The king asked the venerable ones, 'Where should it be placed now?' They replied, 'Place it on the elephant's head.' The elephant made sounds of offering to the relic, and the gods, dragons (Nāga), and spirits were all very happy. Then they entered the city, and the people made offerings. They came out from the south gate and circled the stupa. The relics of the three Buddhas of the past were also in this stupa garden. Then they cut down the thorns and first built the foundation of the stupa, equal to the elephant's head. They informed the venerable ones, saying, 'What should the shape of the stupa be?' Mahinda (Buddhist monk who brought Buddhism to Sri Lanka) replied, 'Like a 𧂐 rice grain.' The king said, 'Excellent.' Then they built a small stupa, wanting to place the relic. All the people of the country gathered. The relic rose from the elephant's head into the sky, seven Tāla (palm tree) high, displaying various miraculous transformations, five colors of black and yellow, sometimes emitting water, sometimes emitting fire, and then they took the relic and placed it in the stupa. The heavens and the earth shook. The king's wife was named Ātulā.
求。從摩哂陀出家。摩哂陀言。我不得度女人。我妹名僧伽蜜多。在波吒利弗國。王可往迎並菩提樹。王遣外甥名阿摽叉。摩哂陀以神通力即令下船一日便至。白阿育王言。摩哂陀使我來具陳上意。王曰。我兒摩哂陀。孫子修摩那。別後憂念不歡於心。日夜煩惱如斷手足。時見此尼得釋我心。今復去者我必死矣。語尼莫去。尼白王言。見意難違。剎利夫人見待出家。王許菩提樹不可刀斧分。目揵連子帝須曰。如來在世已有五敕。一阿育王取菩提樹與師子國不用刀斧。南枝自斷入于金瓫。二上升虛空陵雲而住。三七日後自下還金瓫中。布葉榮茂離離結實其葉玄黃。四師子國。初欲得我舍利。當作種種神變。五若所有相好。到師子國如我在世。王聞歡喜因立誓曰。若許取枝者令樹悉現一切面枝。若許往師子國者愿自落金瓫樹復如本。即以香泥滿金瓫中。以八月十五日晡時。筆畫樹枝曲處凡作十畫。前一畫生根。后一畫便斷。根長四寸又生細根。交橫抽枝猶如羅網。大枝長十肘。復有五枝各長四肘。五枝各生一子。復有千小枝。王見神變心大歡喜。向樹大叫。眾僧唱薩。小王及倍從一切大眾皆悉大叫。地神驚怪亦復大叫聲徹虛空。如是展轉至於梵天。樹枝從本改處即有百根。直下瓫底十根穿瓫下。九十細根圍繞而生。如是次
【現代漢語翻譯】 現代漢語譯本： 請求。從摩哂陀（Mahinda，人名，阿育王的兒子，佛教僧侶）那裡出家。摩哂陀說：『我不能度女人出家。我的妹妹名叫僧伽蜜多（Sanghamitta，人名，阿育王的女兒），在波吒利弗國（Pataliputra，古印度城市）。國王可以去迎接她和菩提樹。』國王派遣外甥名叫阿摽叉（Agnibrahma，人名）。摩哂陀用神通力讓他一天之內就到達。阿摽叉稟告阿育王說：『摩哂陀派我來，詳細陳述他的意思。』國王說：『我的兒子摩哂陀，孫子修摩那（Sumanā，人名）。分別之後，我憂慮思念，心中不快。日夜煩惱，如同斷了手足。當時見到這位尼姑，才得以寬釋我的心。現在又要離去，我必定會死啊。』告訴尼姑不要去。尼姑對國王說：『摩哂陀的意願難以違背。剎利（Ksatriya，印度教種姓制度中的第二等級）的夫人們等待著出家。』國王答應了，但菩提樹不可用刀斧分割。目揵連子帝須（Moggaliputta-Tissa，人名，佛教高僧）說：『如來（Tathāgata，佛的稱號）在世時已有五條敕令。一是阿育王取菩提樹給師子國（Simhala，斯里蘭卡的古稱），不用刀斧。南邊的樹枝自己斷裂，進入金瓫（金色的盆）。二是上升到虛空，停留在雲端。三是七天後自己下降回到金瓫中。佈滿葉子，繁榮茂盛，結出果實，葉子是玄黃色的。四是師子國最初想要得到我的舍利（śarīra，佛教聖物），會作出種種神變。五是如果所有相好，到達師子國，就如同我在世一樣。』國王聽了非常歡喜，於是立誓說：『如果允許取樹枝，就讓樹顯現一切面和樹枝。如果允許前往師子國，就希望自己落入金瓫，樹恢復原樣。』隨即用香泥填滿金瓫。在八月十五日傍晚時分。用筆畫樹枝彎曲的地方，總共畫了十畫。前一畫生根。后一畫就斷了。根長四寸，又生出細根。交錯縱橫，抽出樹枝，猶如羅網。大樹枝長十肘。又有五根樹枝，各長四肘。五根樹枝各自生出一個子。又有千根小樹枝。國王見到這種神變，心中非常歡喜。向著樹大叫。眾僧唱薩。小王以及倍數跟隨的一切大眾都大聲叫喊。地神驚怪，也大聲叫喊，聲音響徹虛空。就這樣輾轉傳到梵天。樹枝從原來的斷裂處，立即生出一百根根。直接向下到瓫底，十根穿透瓫底向下。九十根細根圍繞而生。像這樣依次。
【English Translation】 English version: Request. Ordination came from Mahinda (Mahinda, a name, son of Emperor Ashoka, a Buddhist monk). Mahinda said, 'I cannot ordain women. My sister's name is Sanghamitta (Sanghamitta, a name, daughter of Emperor Ashoka), and she is in Pataliputra (Pataliputra, an ancient Indian city). The king can go and welcome her and the Bodhi tree.' The king sent a nephew named Agnibrahma (Agnibrahma, a name). Mahinda used his supernatural powers to make him arrive in one day. Agnibrahma reported to Emperor Ashoka, 'Mahinda sent me to fully state his intentions.' The king said, 'My son Mahinda, my grandson Sumanā (Sumanā, a name). After parting, I worry and miss them, and my heart is unhappy. I am troubled day and night, as if I have lost my hands and feet. At that time, seeing this nun relieved my heart. Now that she is leaving again, I will surely die.' He told the nun not to go. The nun said to the king, 'Mahinda's wishes are difficult to disobey. The Kshatriya (Ksatriya, the second rank in the Hindu caste system) ladies are waiting to be ordained.' The king agreed, but the Bodhi tree cannot be divided with axes. Moggaliputta-Tissa (Moggaliputta-Tissa, a name, a prominent Buddhist monk) said, 'When the Tathāgata (Tathāgata, title of a Buddha) was in the world, there were already five edicts. First, Emperor Ashoka takes the Bodhi tree to Simhala (Simhala, ancient name for Sri Lanka) without using axes. The southern branch breaks off by itself and enters a golden pot. Second, it rises into the sky and stays in the clouds. Third, after seven days, it descends back into the golden pot by itself. It is covered with leaves, flourishing and bearing fruit, and the leaves are dark yellow. Fourth, Simhala initially wants to obtain my śarīra (śarīra, Buddhist relics), and will perform various miracles. Fifth, if all the auspicious signs arrive in Simhala, it will be as if I am in the world.' The king was very happy to hear this, so he made a vow, 'If it is allowed to take the branch, let the tree show all faces and branches. If it is allowed to go to Simhala, I hope it will fall into the golden pot by itself, and the tree will return to its original state.' Then he filled the golden pot with fragrant mud. On the fifteenth day of the eighth month, at dusk. He drew the curved places of the tree branches with a pen, making a total of ten strokes. The first stroke produced roots. The last stroke broke off. The roots were four inches long, and fine roots grew again. They crisscrossed and drew branches, like a net. The large branch was ten cubits long. There were also five branches, each four cubits long. Each of the five branches produced a child. There were also a thousand small branches. The king was very happy to see this miracle. He shouted loudly at the tree. The monks chanted 'Sadhu'. The little king and all the masses who followed in multiples shouted loudly. The earth gods were surprised and shouted loudly, and the sound resounded through the sky. In this way, it spread to Brahma. From the original broken place of the branch, a hundred roots immediately grew. Directly down to the bottom of the pot, ten roots pierced through the bottom of the pot. Ninety fine roots grew around it. Like this, in order.
第日夜增長。時地六種震動。空中諸天作眾伎樂。諸山樹木如人舞狀。天人打掌。夜叉熙笑。阿修羅王歌唄讚詠。梵王欣悅。于虛空中雷電礔礰。四足眾生馳走鳴喚。諸鳥飛翔出種種音。菩提樹子出六色光。光明遍照滿於娑婆上至梵天。時菩提樹上升虛空。停住七日竟。大眾唯見光明不見盆樹。王即從座而下供養菩提樹。經歷七日樹復放光。照娑婆世界上至梵天。攝光還復虛空皆清。布葉結實從虛空下還入金瓫。王見歡喜復更以閻浮利地供養小菩提樹滿於七日。王拜菩提樹七日為閻浮利地王。九月十五日眾僧布薩。菩提樹從本生處。來到波吒利弗國城東。住娑羅樹下枝條郁茂。王見歡喜。又拜為閻浮利地王。白僧伽蜜多言。時可去矣。答言。善哉。大王。即與八部鬼神護菩提樹。八種大臣。八種婆羅門。八種居士。八具波伽人。八鹿羅車人。八迦陵伽人。王與八金甕八銀甕輦水灌菩提樹。受王教已依事而作。王與大眾繞菩提樹送于路上。天人夜叉乾闥婆阿修羅日夜供養。到多摩摽。諸王自擔菩提樹。入水齊頸。即上船上與僧伽蜜多。王喚摽叉阿摽叉。菩提樹在我國。我以閻浮利三拜為王。我自戴菩提樹入水至頸。送置船上。敕阿摽叉。菩提樹往到彼國。汝可語汝王。身自下水。水沒至頸。迎菩提樹頂戴擔上。如我於此
【現代漢語翻譯】 日夜增長。（菩提樹）生長迅速。當時大地發生六種震動。空中的諸天神演奏各種樂器。山上的樹木像人一樣舞動。天人們拍手。夜叉歡笑。阿修羅王歌唱讚美。梵天王欣喜。在天空中雷電交加。四足動物奔跑鳴叫。各種鳥類飛翔發出各種聲音。菩提樹的種子發出六種顏色的光芒。光明遍照娑婆世界，上至梵天。當時菩提樹上升到空中。停留在空中七天。大眾只能看到光明，看不到盆和樹。國王於是從座位上下來，供養菩提樹。經過七天，樹又放出光明。照亮娑婆世界，上至梵天。收回光明后，天空恢復清明。菩提樹長出葉子，結出果實，從空中降下，回到金盆中。國王見此情景，非常高興，又用閻浮提的土地供養小菩提樹，持續七天。國王向菩提樹禮拜七天，尊其為閻浮提之王。九月十五日，僧眾舉行布薩。菩提樹從其生長的地方，來到波吒利弗國城的東邊，在娑羅樹下生長，枝繁葉茂。國王見此情景，非常高興。又尊其為閻浮提之王。國王對僧伽蜜多（Sanghamitta，比丘尼，阿育王的女兒）說：『現在可以出發了。』僧伽蜜多回答說：『很好，大王。』於是與八部鬼神一起護送菩提樹。還有八種大臣，八種婆羅門，八種居士，八具波伽人，八鹿羅車人，八迦陵伽人。國王用八個金甕和八個銀甕裝水，澆灌菩提樹。接受國王的教令后，他們按照指示行事。國王與大眾繞著菩提樹，在路上護送。天人、夜叉、乾闥婆、阿修羅日夜供養。到達多摩摽（Tāmalittī，古印度港口城市）時，諸位國王親自抬著菩提樹。進入水中，水深及頸。然後將菩提樹抬上船，交給僧伽蜜多。國王呼喚摽叉（Tissa，人名），阿摽叉（Anuradha，人名）：『菩提樹在我國，我以閻浮提三次尊其為王。我親自戴著菩提樹進入水中，水深及頸，然後將其放置在船上。』敕令阿摽叉：『菩提樹將前往彼國，你可以告訴你的國王，讓他親自下水，水深及頸，迎接菩提樹，頂戴在頭上，就像我在這裡一樣。』
【English Translation】 It grew day and night. At that time, the earth shook in six ways. The devas (gods) in the sky played various musical instruments. The trees on the mountains danced like people. The devas clapped their hands. The yakshas (a type of spirit) laughed joyfully. The Asura (a type of demigod) kings sang hymns of praise. Brahma (the creator god) rejoiced. In the sky, there was thunder and lightning. Four-legged creatures ran and cried out. Birds flew and emitted various sounds. The seeds of the Bodhi tree emitted six colors of light. The light illuminated the entire Saha world (the world we live in), reaching up to the Brahma heaven. At that time, the Bodhi tree rose into the sky. It remained in the sky for seven days. The masses could only see the light, but not the pot and the tree. The king then descended from his throne and made offerings to the Bodhi tree. After seven days, the tree emitted light again. It illuminated the Saha world, reaching up to the Brahma heaven. After the light was withdrawn, the sky became clear again. The Bodhi tree grew leaves and bore fruit, descending from the sky and returning to the golden pot. The king was very happy to see this, and he offered the land of Jambudvipa (the world we live in) to the small Bodhi tree for seven days. The king worshiped the Bodhi tree for seven days, honoring it as the king of Jambudvipa. On the fifteenth day of the ninth month, the Sangha (Buddhist monastic community) held a Posadha (observance day). The Bodhi tree came from its place of origin to the east of the city of Pataliputra (ancient city in India), growing under a Sal tree (Shorea robusta), with lush branches. The king was very happy to see this. He also honored it as the king of Jambudvipa. The king said to Sanghamitta (a bhikkhuni, daughter of Emperor Ashoka): 'Now is the time to depart.' Sanghamitta replied: 'Very well, Great King.' Then, together with the eight classes of ghosts and spirits, they escorted the Bodhi tree. There were also eight kinds of ministers, eight kinds of Brahmins, eight kinds of laymen, eight groups of Pokka people, eight groups of Rohana people, and eight groups of Kalinga people. The king used eight golden urns and eight silver urns to carry water and irrigate the Bodhi tree. After receiving the king's instructions, they acted accordingly. The king and the masses circled the Bodhi tree, escorting it on the road. Devas, yakshas, gandharvas (celestial musicians), and asuras made offerings day and night. When they arrived at Tamalitti (ancient port city in India), the kings personally carried the Bodhi tree. They entered the water, which was up to their necks. Then they lifted the Bodhi tree onto the boat and handed it over to Sanghamitta. The king called out to Tissa (a personal name) and Anuradha (a personal name): 'The Bodhi tree is in our country, and I have honored it as the king of Jambudvipa three times. I personally carried the Bodhi tree into the water, which was up to my neck, and then placed it on the boat.' He ordered Anuradha: 'The Bodhi tree will go to that country, you can tell your king to personally go down into the water, which is up to his neck, to welcome the Bodhi tree, and carry it on his head, just as I did here.'
種種供養。作是敕已船即發去。是時海中當船住處縱廣一由旬無有波浪。王自念言。佛菩提樹今從我國去。作是念時流淚悲噎。船去之後王遙望見。種種華從海水出隨從船后以供養之。又虛空中散種種華妓樂供養。水神又以種種華香供養。如是展轉乃徹龍王宮。龍王即出欲奪取菩提樹。於是僧伽蜜多比丘尼。化作金翅鳥王。龍王頂禮白言。今我欲請菩提樹及大德。還我宮中七日供養。於是菩提樹及大眾悉入龍宮。龍王以王位拜樹為王七日供養。過七日已。龍王自送菩提樹到閻浮俱那衛渚。阿育王遙望不復見菩提樹。啼哭而還。是時天愛王帝須。平治道路從城到俱那渚。地平如掌。僧伽蜜多以神通力。令王于宮城內遙見菩提樹來。王出渚迎閻浮。俱那衛入水齊頸。樹放六色光。王見歡喜。即以頂戴上岸。國有耆舊十六大姓。與王共迎菩提樹。樹到岸上。三日以師子洲供養菩提樹。十六大姓知王國事。三日竟至四日。擔菩提樹次第到阿㝹羅陀國。舉國人民歡喜禮拜供養。十月十四日過中。菩提樹從北城門入城中央。而復更從城南門出。從城南門去五百弓。此處過去諸佛亦皆入於三昧。俱那衛佛菩提樹。名摩訶沙利婆。拘那含佛菩提樹名憂曇缽。迦葉佛菩提樹名尼俱陀。于伽彌國中。沙彌修摩那令作基址。都圍度量佈置門屋
【現代漢語翻譯】 現代漢語譯本
種種供養。阿育王下達命令后，船隻便啟程出發。當時，海面上船隻停留的地方，方圓一由旬（約11-16公里）內沒有任何波浪。阿育王心想：『佛陀的菩提樹現在要離開我的國家了。』這樣想著，他流下了眼淚，悲傷哽咽。船隻離去後，阿育王遠遠地望見，各種各樣的花朵從海水中涌出，跟隨著船隻後面，用來供養菩提樹。又有天空中散落下各種各樣的花朵和奏樂進行供養。水神也用各種各樣的鮮花和香料供養。就這樣輾轉到達龍王宮。龍王立即出來想要奪取菩提樹。這時，僧伽蜜多（Sanghamitta）比丘尼，變化成金翅鳥王。龍王頂禮並稟告說：『現在我想要迎請菩提樹和大德（指僧伽蜜多），到我的龍宮中供養七天。』於是，菩提樹和大眾都進入了龍宮。龍王用他的王位來拜菩提樹為王，供養了七天。過了七天後，龍王親自將菩提樹送到閻浮俱那衛渚（Jambuku-kolapattana）。阿育王遠遠地望去，再也看不見菩提樹了，哭泣著返回。這時，天愛王帝須（Devanampiya Tissa）平整道路，從城到俱那渚，地面平坦如手掌。僧伽蜜多用神通力，讓天愛王在宮城內遙遙地看見菩提樹到來。天愛王出渚迎接菩提樹，進入水中，水深及頸。菩提樹放出六種顏色的光芒。天愛王見此情景，非常歡喜，立即用頭頂戴著菩提樹上岸。國內的耆舊和十六大姓，與天愛王一起迎接菩提樹。菩提樹到達岸上后，用師子洲（斯里蘭卡）的供養來供養菩提樹三天。十六大姓處理王國事務。三天結束后，到了第四天，他們抬著菩提樹，依次到達阿㝹羅陀國（Anuradhapura）。全國人民歡喜地禮拜供養。十月十四日中午過後，菩提樹從北城門進入城中央，然後又從城南門出去。從城南門出去五百弓（約250米）的地方，這裡過去諸佛也都在這裡進入三昧。俱那衛佛（Konagamana Buddha）的菩提樹，名叫摩訶沙利婆（Mahasariva）。拘那含佛（Kanakamuni Buddha）的菩提樹名叫憂曇缽（Udumbara）。迦葉佛（Kassapa Buddha）的菩提樹名叫尼俱陀（Nigrodha）。于伽彌國中，沙彌修摩那（Sumana）令人建造基址，都城周圍的尺寸和門屋的佈置。 English version
Various offerings were made. After issuing this order, the ship set sail. At that time, the sea area where the ship was located, extending one yojana (approximately 11-16 kilometers) in length and width, was without waves. The king thought to himself, 'The Bodhi tree of the Buddha is now leaving my country.' Thinking this, he shed tears and sobbed with grief. After the ship departed, the king saw from afar various flowers emerging from the sea, following behind the ship to offer to the Bodhi tree. Moreover, various flowers and musical performances were scattered from the sky as offerings. The water deities also made offerings with various flowers and incense. In this manner, they gradually reached the palace of the Dragon King. The Dragon King immediately came out, desiring to seize the Bodhi tree. At that moment, the bhikkhuni Sanghamitta (Sanghamitta), transformed into the king of the golden-winged birds (Garuda). The Dragon King bowed and reported, 'Now I wish to invite the Bodhi tree and the great venerable (referring to Sanghamitta) to my palace for seven days of offerings.' Thereupon, the Bodhi tree and the assembly all entered the Dragon Palace. The Dragon King honored the tree with his throne, worshiping it as king for seven days. After seven days had passed, the Dragon King personally escorted the Bodhi tree to Jambukola-pattana (Jambuku-kolapattana). King Devanampiya Tissa (Devanampiya Tissa) looked from afar and could no longer see the Bodhi tree, and he returned weeping. At this time, King Devanampiya Tissa leveled the road from the city to Jambukola-pattana, making the ground as flat as the palm of a hand. Sanghamitta, through her supernatural powers, allowed the king to see the Bodhi tree arriving from afar within the palace city. The king went out to meet the Bodhi tree at the shore, entering the water up to his neck. The tree emitted six-colored light. Seeing this, the king rejoiced and immediately placed the Bodhi tree on his head to carry it ashore. The elders and the sixteen great clans of the country joined the king in welcoming the Bodhi tree. After the tree arrived on the shore, offerings from the Isle of Lanka (Sri Lanka) were made to the Bodhi tree for three days. The sixteen great clans managed the affairs of the kingdom. After the three days concluded, on the fourth day, they carried the Bodhi tree in procession to Anuradhapura (Anuradhapura). The people of the entire country joyfully prostrated and made offerings. On the fourteenth day of the tenth month, after noon, the Bodhi tree entered the center of the city through the north gate, and then exited through the south gate. Five hundred bow-lengths (approximately 250 meters) from the south gate, this was the place where Buddhas of the past had also entered into samadhi. The Bodhi tree of Konagamana Buddha (Konagamana Buddha) was named Mahasariva (Mahasariva). The Bodhi tree of Kanakamuni Buddha (Kanakamuni Buddha) was named Udumbara (Udumbara). The Bodhi tree of Kassapa Buddha (Kassapa Buddha) was named Nigrodha (Nigrodha). In the country of Yaggami, the novice Sumana (Sumana) had the foundation built, with the dimensions of the city and the arrangement of the gates and houses.
【English Translation】 Various offerings. After the order was given, the ship set sail. At that time, the sea where the ship was located, one yojana (approximately 7-9 miles) in length and width, had no waves. The king thought, 'The Bodhi tree of the Buddha is now leaving my country.' Thinking this, he wept and sobbed. After the ship left, the king saw from afar various flowers emerging from the sea, following the ship to make offerings. Also, various flowers and music were scattered from the sky as offerings. The water god also made offerings of various flowers and incense. In this way, it gradually reached the Dragon King's palace. The Dragon King immediately came out, wanting to seize the Bodhi tree. At this time, the bhikkhuni Sanghamitta (Sanghamitta), transformed into the king of the golden-winged birds. The Dragon King bowed and said, 'Now I want to invite the Bodhi tree and the great virtue (referring to Sanghamitta), to my palace for seven days of offerings.' Then, the Bodhi tree and the assembly all entered the Dragon Palace. The Dragon King used his throne to worship the tree as king for seven days. After seven days, the Dragon King personally sent the Bodhi tree to Jambukola-pattana (Jambuku-kolapattana). King Ashoka looked from afar and could no longer see the Bodhi tree, and he returned crying. At this time, King Devanampiya Tissa (Devanampiya Tissa) leveled the road from the city to Jambukola-pattana, making the ground as flat as a palm. Sanghamitta used her supernatural powers to allow the king to see the Bodhi tree coming from afar within the palace city. The king went out to meet the Bodhi tree, entering the water up to his neck. The tree emitted six-colored light. The king was delighted to see this and immediately placed it on his head to carry it ashore. The elders and sixteen great clans of the country welcomed the Bodhi tree with the king. When the tree arrived on the shore, the Isle of Lanka (Sri Lanka) made offerings to the Bodhi tree for three days. The sixteen great clans managed the affairs of the kingdom. After three days, on the fourth day, they carried the Bodhi tree in order to Anuradhapura (Anuradhapura). The people of the whole country joyfully worshiped and made offerings. On the fourteenth day of the tenth month, after noon, the Bodhi tree entered the center of the city from the north gate, and then exited from the south gate. Five hundred bows (approximately 820 feet) from the south gate, this is where the Buddhas of the past also entered samadhi. The Bodhi tree of Konagamana Buddha (Konagamana Buddha) was named Mahasariva (Mahasariva). The Bodhi tree of Kanakamuni Buddha (Kanakamuni Buddha) was named Udumbara (Udumbara). The Bodhi tree of Kassapa Buddha (Kassapa Buddha) was named Nigrodha (Nigrodha). In the country of Yaggami, the novice Sumana (Sumana) had the foundation built, with the dimensions and layout of the gates and houses.
。及菩提樹所止之處皆令方整置王門屋處。是時十六大姓悉服。圍繞種王門屋地。始放于樹。樹升虛空高八十肘。即出六色光照師子國。皆悉周遍。上至梵天。眾見樹變心大歡喜。眾中萬人同時唸佛。次第出家得羅漢道。日光未沒樹猶在虛空。日沒之後婁彗皆下地大震動。時摩哂陀。與僧伽蜜多王及國人。集菩提樹下。北枝一子而熟從枝墮落以奉摩哂陀。摩哂陀以核與王令栽。王即受于金瓫中。以肥土壅。又以涂香覆上。須臾之間即生八株。各長四肘。王見如此驚歎。以白傘覆上。拜小樹為王。王取一株。種于閻浮拘羅衛渚。又取一株薄拘羅婆門村中種。又取一株種植門中。又取一株種塔園中。又取一株種摩醯首羅寺。又取一株種支帝耶山中央。又取一株種樓醯那村。又取一株種往羅村。餘四子在樹上。次第熟落合生三十二株。悉取于由旬園種。如是轉塔滿師子國。以菩提樹故國土安隱無有災苦。時阿㝹羅夫人與千女俱。往僧伽蜜多所為比丘尼。從度之後次第得阿羅漢。王外甥阿摽叉與五百人出家次第得阿羅漢。又一日王與摩哂陀往禮菩提樹。到鐵殿處。人民獻華于王。王以華奉摩哂陀師以供養鐵殿華墮地動。王見地動即問大德。此地何忽動也。答言。大王當來此殿眾僧說戒。是故地現此瑞也。次第而去到庵羅處。有
【現代漢語翻譯】 現代漢語譯本： 然後將菩提樹所要種植的地方都整理成方形，設定成王宮的門屋處。當時十六大姓全部臣服，圍繞著種植王宮門屋的地方。開始安放菩提樹時，樹升到空中高達八十肘（約合40米），隨即發出六種顏色的光芒，照耀整個師子國（斯里蘭卡），光芒遍及各處，上達梵天。眾人看到菩提樹的這種變化，心中非常歡喜。眾人中有一萬人同時唸佛，隨後次第出家，證得阿羅漢果位。太陽還未落山，菩提樹仍然在空中。太陽落山之後，婁彗星（可能指某種天象）降落到地面，大地發生震動。當時摩哂陀（Mahinda，人名，將佛教傳入斯里蘭卡的印度僧人），與僧伽蜜多（Sanghamitta，人名，阿育王的女兒，將菩提樹帶到斯里蘭卡的比丘尼）女王以及國人，聚集在菩提樹下。菩提樹北面的樹枝上結出一個成熟的果實，從樹枝上掉落，獻給摩哂陀。摩哂陀將果核交給國王，讓其種植。國王接過果核，放在金盆中，用肥沃的土壤覆蓋，又用涂香覆蓋在上面。不久之後，就生長出八株樹苗，每株都長到四肘（約合2米）高。國王看到這種景象，感到非常驚歎，用白傘覆蓋在樹苗上面，拜這些小樹為王。國王取出一株樹苗，種植在閻浮拘羅衛渚（Jambugolla，地點）；又取出一株，種植在薄拘羅婆門村中（Bhokharavapi，地點）；又取出一株，種植在城門中；又取出一株，種植在塔園中；又取出一株，種植在摩醯首羅寺（Mahissara，寺廟名）；又取出一株，種植在支帝耶山中央（Cetiyagiri，地點）；又取出一株，種植在樓醯那村（Rohana，地點）；又取出一株，種植在往羅村（Uruvela，地點）。其餘四個果核留在樹上，次第成熟掉落，總共生長出三十二株樹苗，全部取出來種植在由旬園（一由旬約11-16公里）中。就這樣，菩提樹逐漸遍佈整個師子國。因為有菩提樹的緣故，國土安穩，沒有災難和痛苦。當時阿㝹羅夫人（Anula，人名）與一千名女子一同前往僧伽蜜多處，請求成為比丘尼。受度之後，次第證得阿羅漢果位。國王的外甥阿摽叉（Ariṭṭha，人名）與五百人出家，次第證得阿羅漢果位。又有一天，國王與摩哂陀一同前往禮拜菩提樹，到達鐵殿（Loha Pasada，寺廟名）處。人民向國王獻花，國王將花獻給摩哂陀師父，用來供養鐵殿。花朵掉落在地上，大地發生震動。國王看到大地震動，就問摩哂陀大德：『這大地為何忽然震動呢？』摩哂陀回答說：『大王，將來這座殿宇中的眾僧會在這裡說戒（布薩），所以大地顯現這種祥瑞之兆。』隨後他們次第前往，到達庵羅（Ambaṭṭhakola，地點）處，有 English version: Then, the places where the Bodhi tree was to be planted were all made square, and set up as the gatehouse of the royal palace. At that time, all sixteen high-ranking families submitted and surrounded the area where the gatehouse of the royal palace was to be planted. When the Bodhi tree was first placed, the tree rose into the sky to a height of eighty cubits (approximately 40 meters), and immediately emitted six colors of light, illuminating the entire Lion Country (Sri Lanka), with the light reaching everywhere, up to the Brahma heavens. When the crowd saw this change in the Bodhi tree, their hearts were filled with great joy. Ten thousand people in the crowd simultaneously recited the Buddha's name, and then gradually left home to become monks, attaining the state of Arhat. Before the sun had set, the Bodhi tree was still in the sky. After the sun had set, the comet Louhui (possibly referring to a celestial phenomenon) fell to the ground, and the earth shook. At that time, Mahinda (a person's name, an Indian monk who brought Buddhism to Sri Lanka), together with Queen Sanghamitta (a person's name, King Ashoka's daughter, a bhikkhuni who brought the Bodhi tree to Sri Lanka) and the people of the country, gathered under the Bodhi tree. A ripe fruit grew on the northern branch of the Bodhi tree, fell from the branch, and was offered to Mahinda. Mahinda gave the seed to the king and asked him to plant it. The king received the seed and placed it in a golden pot, covered it with fertile soil, and then covered it with scented paste. Soon after, eight saplings grew, each reaching a height of four cubits (approximately 2 meters). When the king saw this scene, he was very amazed, and covered the saplings with a white umbrella, worshiping these small trees as kings. The king took one sapling and planted it in Jambugolla (a place); he took another and planted it in Bhokharavapi village (a place); he took another and planted it in the city gate; he took another and planted it in the stupa garden; he took another and planted it in Mahissara Temple (a temple name); he took another and planted it in the center of Cetiyagiri Mountain (a place); he took another and planted it in Rohana village (a place); and he took another and planted it in Uruvela village (a place). The remaining four seeds remained on the tree, gradually ripening and falling, and a total of thirty-two saplings grew, all of which were taken and planted in the Yojana Garden (one yojana is approximately 11-16 kilometers). In this way, the Bodhi tree gradually spread throughout the Lion Country. Because of the Bodhi tree, the country was stable and free from disasters and suffering. At that time, Lady Anula (a person's name) and a thousand women went to Sanghamitta to request to become bhikkhunis. After being ordained, they gradually attained the state of Arhat. One day, the king's nephew Ariṭṭha (a person's name) and five hundred people left home to become monks, gradually attaining the state of Arhat. One day, the king and Mahinda went together to worship the Bodhi tree, arriving at the Iron Palace (Loha Pasada, a temple name). The people offered flowers to the king, and the king offered the flowers to his teacher Mahinda to offer to the Iron Palace. The flowers fell to the ground, and the earth shook. When the king saw the earth shaking, he asked the venerable Mahinda: 'Why is this earth suddenly shaking?' Mahinda replied: 'Your Majesty, in the future, the monks in this palace will recite the precepts (Uposatha) here, so the earth is showing this auspicious sign.' Then they proceeded in order and arrived at Ambaṭṭhakola (a place), where there were
【English Translation】 Modern Chinese translation: Then, the places where the Bodhi tree was to be planted were all made square, and set up as the gatehouse of the royal palace. At that time, all sixteen high-ranking families submitted and surrounded the area where the gatehouse of the royal palace was to be planted. When the Bodhi tree was first placed, the tree rose into the sky to a height of eighty cubits (approximately 40 meters), and immediately emitted six colors of light, illuminating the entire Lion Country (Sri Lanka), with the light reaching everywhere, up to the Brahma heavens. When the crowd saw this change in the Bodhi tree, their hearts were filled with great joy. Ten thousand people in the crowd simultaneously recited the Buddha's name, and then gradually left home to become monks, attaining the state of Arhat. Before the sun had set, the Bodhi tree was still in the sky. After the sun had set, the comet Louhui (possibly referring to a celestial phenomenon) fell to the ground, and the earth shook. At that time, Mahinda (a person's name, an Indian monk who brought Buddhism to Sri Lanka), together with Queen Sanghamitta (a person's name, King Ashoka's daughter, a bhikkhuni who brought the Bodhi tree to Sri Lanka) and the people of the country, gathered under the Bodhi tree. A ripe fruit grew on the northern branch of the Bodhi tree, fell from the branch, and was offered to Mahinda. Mahinda gave the seed to the king and asked him to plant it. The king received the seed and placed it in a golden pot, covered it with fertile soil, and then covered it with scented paste. Soon after, eight saplings grew, each reaching a height of four cubits (approximately 2 meters). When the king saw this scene, he was very amazed, and covered the saplings with a white umbrella, worshiping these small trees as kings. The king took one sapling and planted it in Jambugolla (a place); he took another and planted it in Bhokharavapi village (a place); he took another and planted it in the city gate; he took another and planted it in the stupa garden; he took another and planted it in Mahissara Temple (a temple name); he took another and planted it in the center of Cetiyagiri Mountain (a place); he took another and planted it in Rohana village (a place); and he took another and planted it in Uruvela village (a place). The remaining four seeds remained on the tree, gradually ripening and falling, and a total of thirty-two saplings grew, all of which were taken and planted in the Yojana Garden (one yojana is approximately 11-16 kilometers). In this way, the Bodhi tree gradually spread throughout the Lion Country. Because of the Bodhi tree, the country was stable and free from disasters and suffering. At that time, Lady Anula (a person's name) and a thousand women went to Sanghamitta to request to become bhikkhunis. After being ordained, they gradually attained the state of Arhat. One day, the king's nephew Ariṭṭha (a person's name) and five hundred people left home to become monks, gradually attaining the state of Arhat. One day, the king and Mahinda went together to worship the Bodhi tree, arriving at the Iron Palace (Loha Pasada, a temple name). The people offered flowers to the king, and the king offered the flowers to his teacher Mahinda to offer to the Iron Palace. The flowers fell to the ground, and the earth shook. When the king saw the earth shaking, he asked the venerable Mahinda: 'Why is this earth suddenly shaking?' Mahinda replied: 'Your Majesty, in the future, the monks in this palace will recite the precepts (Uposatha) here, so the earth is showing this auspicious sign.' Then they proceeded in order and arrived at Ambaṭṭhakola (a place), where there were
人以庵羅子香味具足獻王。王以奉摩哂陀摩哂陀。啖核語王言。可種此核。王即種之。以水灑地。地皆震動。王問。何故地動。答言。當來世眾僧方集處故現瑞相也。王即散華作禮而去。到支帝耶處。有人以瞻卜華獻王。王以奉摩哂陀。地動。王問。何以地動。答言。當來此處起佛大塔故現此瑞。王言。我今當立塔。摩哂陀答言。不須王立。王多諸造作。當來世有王孫子。名木叉伽摩尼阿婆耶。當起大塔。王問是我孫耶獲其福不。答言。不得。王取一石柱高二丈。而克石柱記。我孫名木杈伽摩尼阿婆耶。當來此中起大塔(出善見律毗婆沙論第三卷)。
迦羅越比丘共人起塔獨加供養故手雨七寶六
昔阿育王國有迦羅越。供養二萬比丘。長請一年名聞國王。王召見之。聞卿家大富盡有何物耶。對曰。實無所有。王不信之。留迦羅越遣看其家。見門有七重舍宅。堂宇皆以七寶。有勝王宮。婦女亦勝。但無谷帛錢物。還以白王。王意漸解。迦羅越笑。王問。何笑耶。答言。王不見信耳。迦羅越以手指東空中便雨七寶。指南亦雨寶不可限量。王便遣還。而眾僧精舍去宮不遠。王便嚴駕詣精舍。見比丘僧作禮恭肅問上坐道人。迦羅越宿有何福自然珍寶念之便至。上座比丘入三昧見四百由旬人物心念。見長者子。昔惟
【現代漢語翻譯】 現代漢語譯本：有人將具有完整庵羅子（Amra，一種芒果）香味的果實獻給國王。國王將果實獻給摩哂陀（Mahinda，阿育王的兒子，將佛教傳入斯里蘭卡）。摩哂陀吃掉果核后告訴國王說：『可以種下這個核。』國王就種下了核，並用水灑地，地面都震動起來。國王問：『為什麼地面震動？』答道：『因為將來世眾僧聚集的地方，所以顯現瑞相。』國王就散花作禮離去。到達支帝耶（Cetiyagiri）處，有人將瞻卜華（Campak flower，一種花）獻給國王，國王將花獻給摩哂陀，地面再次震動。國王問：『為什麼地面震動？』答道：『因為將來此處要建造佛陀大塔，所以顯現此瑞。』國王說：『我現在就建造塔。』摩哂陀答道：『不需要國王建造。國王有很多建造事務。將來世有一位王孫，名叫木叉伽摩尼阿婆耶（Dutugamunu，斯里蘭卡國王），他會建造大塔。』國王問：『他是我的孫子嗎？能獲得這個福報嗎？』答道：『不能。』國王取了一根高二丈的石柱，在石柱上刻記：『我的孫子名叫木叉伽摩尼阿婆耶，將來會在此處建造大塔。』（出自《善見律毗婆沙論》第三卷）。
迦羅越（Kalavaka）比丘與人一起建造塔，獨自增加供養，因此手中下起七寶。
過去阿育王（Ashoka）的國有位迦羅越，供養兩萬比丘。長期請僧一年，名聲傳到國王那裡。國王召見他，問：『聽說你家大富大貴，到底有什麼東西？』回答說：『實在沒有什麼。』國王不相信，留下迦羅越，派人去看他的家。看見門有七重，房屋都是用七寶建造的，比國王的宮殿還要好，婦女也更勝一籌，只是沒有穀物布帛錢財等物。回報給國王，國王漸漸明白了。迦羅越笑了，國王問：『你笑什麼？』回答說：『國王不相信我啊。』迦羅越用手指指向東邊的空中，就下起七寶，指向南邊也下起寶物，不可勝數。國王就讓他回去了。眾僧的精舍離王宮不遠，國王就莊嚴地駕臨精舍，見到比丘僧，作禮恭敬地問上座道人：『迦羅越宿世有什麼福報，自然有珍寶，一念就到？』上座比丘入三昧，見到四百由旬內的人物心念，見到長者子，過去只是...
【English Translation】 English version: A person offered a fully fragrant Amra (Amra, a type of mango) fruit to the king. The king offered the fruit to Mahinda (Mahinda, son of Emperor Ashoka, who introduced Buddhism to Sri Lanka). After eating the kernel, Mahinda told the king, 'This kernel can be planted.' The king planted the kernel and sprinkled water on the ground, and the ground shook. The king asked, 'Why is the ground shaking?' The answer was, 'Because this is where the Sangha will gather in the future, so auspicious signs are appearing.' The king then scattered flowers, paid homage, and left. Arriving at Cetiyagiri (Cetiyagiri), someone offered Campak flowers (Campak flower, a type of flower) to the king. The king offered the flowers to Mahinda, and the ground shook again. The king asked, 'Why is the ground shaking?' The answer was, 'Because a great stupa of the Buddha will be built here in the future, so this auspicious sign is appearing.' The king said, 'I will build the stupa now.' Mahinda replied, 'There is no need for the king to build it. The king has many construction projects. In the future, there will be a grandson of the king named Dutugamunu (Dutugamunu, a Sri Lankan king), who will build the great stupa.' The king asked, 'Is he my grandson? Will he obtain this merit?' The answer was, 'No.' The king took a stone pillar two fathoms high and inscribed on the stone pillar: 'My grandson, named Dutugamunu, will build a great stupa here in the future.' (From the Samantapasadika, Volume 3).
The bhikkhu Kalavaka (Kalavaka) built a stupa with others and increased the offerings alone, so seven treasures rained from his hands.
In the past, in the kingdom of Ashoka (Ashoka), there was a Kalavaka who offered alms to 20,000 bhikkhus. He invited the monks for a year, and his fame reached the king. The king summoned him and asked, 'I hear that your family is very wealthy. What do you have?' He replied, 'I really have nothing.' The king did not believe him and left Kalavaka behind, sending someone to look at his house. They saw that the gate had seven layers, and the houses were all built with seven treasures, better than the king's palace, and the women were even more beautiful, but there were no grains, cloth, money, or other things. They reported back to the king, and the king gradually understood. Kalavaka laughed, and the king asked, 'What are you laughing at?' He replied, 'The king does not believe me.' Kalavaka pointed to the eastern sky, and seven treasures rained down. He pointed to the south, and treasures rained down, countless. The king let him go back. The monastery of the Sangha was not far from the palace, so the king solemnly went to the monastery, saw the bhikkhus, paid homage respectfully, and asked the senior monk, 'What merit does Kalavaka have from past lives that he naturally has treasures, and they come as soon as he thinks of them?' The senior monk entered samadhi and saw the thoughts of people within 400 yojanas, and saw the son of a wealthy man, who in the past was just...
衛佛時有四人共立塔寺。中有一人用意慇勤。塔寺成后以金銀七寶及眾好華共合和之。上三重塔上。以雨散四面。愿后食福恒不斷絕。今得自然寶者是此一人。王聞大修功德(出譬喻經第一卷)。
須達起發爪塔十
佛久游諸國。長者須達思戀渴仰。白佛言。愿留少物常得供養。佛與發爪。愿聽起塔。佛乃許之。于舍衛國造作欒栱。彩畫莊嚴(出十誦律善誦第一卷)。
身去影存仙人從化起發爪塔八
佛至月氏國。西降女羅剎。時宿石窟中。於今佛影猶在。有人就內看之。則不能見。出孔則光相如佛。有時飛到罽賓國隸跋陀仙人山上。住虛空中。降此仙人。仙人言。我樂住此。愿佛與我發爪起塔供養。塔今現在此山下。有離越寺。離越應云隸跋陀(出大智度第十二卷)。
天起牙及缺瓫塔九
佛右牙右缺瓫骨。在忉利天師子洲起塔。請得二缺瓫及牙。今在釋宮(出善見毗婆第二卷)。
幼童聚沙為塔十
佛游波羅奈時。五百幼童相結為伴。俱共行戲于江水邊聚沙為塔。各自說言。吾塔甚好卿學吾作。其五百童雖有善心宿命福薄。天大暴雨江水卒漲。五百幼童俱時溺死。父母號哭求索尸喪。莫知所在。佛言。宿命不請勿生怨恨。此諸兒等宿命應爾。今生兜率天。佛放
【現代漢語翻譯】 現代漢語譯本 衛佛（Buddha's name）時期，有四個人共同建造佛塔寺廟。其中一個人特別用心，非常慇勤。塔寺建成后，他用金銀七寶以及各種美好的花朵混合在一起，灑在三重塔上，向四面散開，發願將來享受的福報永遠不會斷絕。現在得到自然寶藏的就是這個人。國王聽說后，大興功德。（出自《譬喻經》第一卷）
須達（Sudatta，一位富有的商人，以樂善好施聞名）建造佛發爪塔十座
佛陀長期在各國遊歷。長者須達思念佛陀，非常渴求瞻仰佛陀。他稟告佛陀說：『希望佛陀能留下一些東西，讓我可以常常供養。』佛陀於是給了他頭髮和指甲，並允許他建造佛塔。須達於是在舍衛國（Śrāvastī，古代印度城市）建造了帶有欒栱（Luán gǒng，一種建築構件）的佛塔，並用彩畫莊嚴裝飾。（出自《十誦律善誦》第一卷）
身去影存，仙人從佛感化，建造佛發爪塔八座
佛陀到達月氏國（Yuezhi，古代中亞國家）后，降伏了西方的女羅剎（Rākṣasa，一種惡鬼）。當時佛陀住在石窟中。直到現在，佛陀的影子還留在那裡。有人到石窟裡面觀看，就看不見佛影。從孔穴出來，佛影的光相就如同佛陀一樣。有時佛影會飛到罽賓國（Kashmir，古代印度地區）隸跋陀（Līlabhadra）仙人的山上，停留在虛空中，降伏了這位仙人。仙人說：『我喜歡住在這裡，希望佛陀能把頭髮和指甲給我，讓我建造佛塔供養。』佛塔現在還在山下，有一座離越寺（Liyue Temple）。離越應該就是隸跋陀。（出自《大智度論》第十二卷）
天人建造佛牙和缺缻塔九座
佛陀的右牙和右邊的缺缻骨，在忉利天（Trāyastriṃśa，佛教中的三十三天）和師子洲（Siṃhala，斯里蘭卡）建造了佛塔。人們請得了兩塊缺缻骨和佛牙，現在在釋迦族的宮殿里。（出自《善見毗婆沙》第二卷）
幼童聚沙為塔十座
佛陀在波羅奈（Varanasi，古印度城市）遊歷時，五百個幼童結伴同行，在江邊玩耍，堆沙為塔。他們各自說：『我的塔最好，你們學我做。』這五百個幼童雖然有善心，但因為前世的福報淺薄，天降暴雨，江水突然上漲，五百個幼童同時被淹死。父母號哭著尋找屍體，卻不知道在哪裡。佛陀說：『前世的業力無法避免，不要怨恨。這些孩子的前世就應該是這樣。』他們現在都轉生到了兜率天（Tuṣita，佛教中的欲界第四天）。佛陀放出光明
【English Translation】 English version During the time of Buddha Wei (Buddha's name), there were four people who jointly built a pagoda temple. Among them, one person was particularly diligent and attentive. After the pagoda temple was completed, he mixed gold, silver, seven treasures, and various beautiful flowers together and scattered them on the three-tiered pagoda, spreading them in all directions, vowing that the blessings he would enjoy in the future would never be cut off. The person who now obtains natural treasures is this very individual. The king, upon hearing this, greatly promoted meritorious deeds. (From the Parable Sutra, Volume 1)
Sudatta (Sudatta, a wealthy merchant known for his philanthropy) built ten hair and nail stupas of the Buddha
The Buddha traveled in various countries for a long time. The elder Sudatta missed the Buddha and yearned to see him. He reported to the Buddha, saying, 'I hope the Buddha can leave behind some objects so that I can make offerings to them often.' The Buddha then gave him hair and nails and allowed him to build a stupa. Sudatta then built a stupa with Luán gǒng (a type of architectural component) in Śrāvastī (an ancient Indian city) and decorated it with colorful paintings. (From the Vinaya-mātṛkā, Volume 1)
The body departs, but the shadow remains; an immortal is transformed by the Buddha, building eight hair and nail stupas
When the Buddha arrived in the Yuezhi country (Yuezhi, an ancient Central Asian country), he subdued the female Rākṣasa (a type of evil spirit) of the west. At that time, the Buddha stayed in a stone cave. Even now, the Buddha's shadow remains there. If someone looks inside the cave, they cannot see the Buddha's shadow. Coming out of the hole, the light of the Buddha's shadow is just like the Buddha. Sometimes the shadow would fly to Mount Līlabhadra (Līlabhadra) in Kashmir (an ancient Indian region), staying in the void and subduing this immortal. The immortal said, 'I like to live here; I hope the Buddha can give me hair and nails so that I can build a stupa to make offerings.' The stupa is still at the foot of the mountain, with a Liyue Temple (Liyue Temple). Liyue should be Līlabhadra. (From the Mahāprajñāpāramitāśāstra, Volume 12)
Devas build nine stupas for the Buddha's tooth and broken pot
The Buddha's right tooth and the bone of the broken pot on the right side were used to build stupas in Trāyastriṃśa Heaven (Trāyastriṃśa, the Heaven of Thirty-Three in Buddhism) and Siṃhala (Sri Lanka). People obtained two pieces of the broken pot bone and the Buddha's tooth, which are now in the palace of the Shakya clan. (From the Samantapāsādikā, Volume 2)
Young children build ten stupas with sand
When the Buddha was traveling in Varanasi (an ancient Indian city), five hundred young children formed a group and played together, piling sand into stupas by the river. They each said, 'My stupa is the best; you should learn from me.' Although these five hundred children had good intentions, their blessings from previous lives were meager. A heavy rain fell, and the river suddenly rose, drowning all five hundred children at the same time. Their parents cried and searched for their bodies, but they did not know where they were. The Buddha said, 'The karma of previous lives cannot be avoided; do not resent it. These children were destined to be like this in their previous lives.' They have now all been reborn in Tuṣita Heaven (Tuṣita, the fourth heaven of the Desire Realm in Buddhism). The Buddha emitted light
光明。令此父母遠見其子。尋時皆來散華供養。佛言。善哉。因造沙塔即得生天見彌勒佛。五百天子各啟父母勿復愁憂。但努力精進。繞佛三匝作禮飛去(出五百幼童經叉出生經第四卷)。
獼猴起土石塔十一
佛在羅閱祇國。遣一羅漢名曰須漫。持佛發爪往罽賓南山中作一浮圖。寺有五百羅漢常止其中。旦夕燒香繞塔禮拜。五百獼猴見道人供養。入深澗邊負輦泥石起立佛塔。豎木為剎系以弊幡。旦夕禮拜。暴水泛漾一時漂死。生忉利天。即以天眼自見本末。各持華香伎樂臨故尸上繞之七匝。諸天人遙睹散華奏樂繞獼猴尸。有五百婆羅門外學邪見。問天曰。何為屈意供養於此。答曰。是吾故身。昔在世間學諸沙門戲立塔寺。藉此生天今報之恩。卿等邪見百劫勤苦無所一得。不如共往耆阇崛山禮拜供事其福無限。時婆羅門即皆欣然。共至佛所五體投地散華供養(出法句譬喻經第一卷)。
天上四塔十二
忉利天城東照明園中有佛發塔。城南粗澀園中有佛爪塔。城西歡喜園中有佛缽塔。城北駕御園中有佛牙塔(出集經抄大智論云帝釋取菩薩發城東門外立塔又持寶衣亦于城東立塔)。
人中四塔十三
迦維羅衛國謂天地之中立生處塔。摩竭提國善勝道場。元吉樹下起成道塔。波羅㮈國
【現代漢語翻譯】 現代漢語譯本 光明。讓這些父母遠遠地看見他們的孩子。隨即都來散花供養。佛說：『好啊。』因為建造沙塔就得以昇天見到彌勒佛（Maitreya）。五百天子各自告誡父母不要再憂愁，只要努力精進，繞佛三圈作禮后飛去（出自《五百幼童經》又名《出生經》第四卷）。
獼猴建造土石塔十一
佛在羅閱祇國（Rājagṛha，王舍城）。派遣一位羅漢（Arhat，阿羅漢）名叫須漫（Sumanā），拿著佛的發爪前往罽賓（Kashmir）南山中建造一座浮圖（stupa，佛塔）。寺廟裡有五百位羅漢常住其中，早晚燒香繞塔禮拜。五百隻獼猴看見道人供養，便到深澗邊搬運泥土石頭，豎立佛塔，豎起木頭作為塔剎，繫上破舊的幡。早晚禮拜。暴雨洪水氾濫，一時全部被淹死，轉生到忉利天（Trāyastriṃśa，三十三天）。隨即用天眼看見自己的前因後果，各自拿著鮮花香料伎樂來到原來的屍體上，繞行七圈。諸天人遠遠地看見，散花奏樂圍繞獼猴的屍體。有五百個婆羅門（Brahmin）學習外道邪見，問天人說：『為何屈尊供養這些？』天人回答說：『這是我以前的身體。過去在世間學習各位沙門（Śrāmaṇa，修行者）遊戲般地建造塔寺，憑藉這個功德得以昇天，現在報答他們的恩情。你們這些邪見之人，即使百劫勤苦也一無所得，不如一起前往耆阇崛山（Gṛdhrakūṭa，靈鷲山）禮拜供養，那福報是無限的。』當時婆羅門都非常高興，一起到佛的住所，五體投地散花供養（出自《法句譬喻經》第一卷）。
天上四塔十二
忉利天城（Trāyastriṃśa，三十三天）東邊的照明園中有佛發塔。城南的粗澀園中有佛爪塔。城西的歡喜園中有佛缽塔。城北的駕御園中有佛牙塔（出自《集經抄》引《大智度論》，說帝釋天（Indra，帝釋）取菩薩（Bodhisattva）的頭髮在城東門外建立塔，又拿著寶衣也在城東建立塔）。
人中四塔十三
迦維羅衛國（Kapilavastu）被稱為天地之中的地方，在那裡建立生處塔。摩竭提國（Magadha）的善勝道場，在元吉樹下建立成道塔。波羅㮈國（Varanasi）
【English Translation】 English version Light. Causing these parents to see their children from afar. Immediately, they all came to scatter flowers as offerings. The Buddha said, 'Excellent.' Because of building sand stupas, they were able to be reborn in the heavens and see Maitreya (Maitreya). The five hundred celestial beings each admonished their parents not to worry anymore, but to strive diligently, circumambulate the Buddha three times, pay homage, and fly away (from the Five Hundred Children Sutra, also known as the Birth Sutra, Volume 4).
Monkeys Building Earth and Stone Stupas Eleven
The Buddha was in Rājagṛha (Rājagṛha, the city of kings). He sent an Arhat (Arhat, worthy one) named Sumanā (Sumanā) to take the Buddha's hair and nails to build a stupa (stupa, reliquary mound) in the southern mountains of Kashmir (Kashmir). In the temple, there were five hundred Arhats who regularly resided there, burning incense and circumambulating the stupa in worship morning and evening. Five hundred monkeys saw the ascetics making offerings, so they went to the edge of a deep ravine, carrying mud and stones to erect a Buddha stupa, raising a wooden pole as a finial, and tying tattered banners to it. They worshiped morning and evening. A sudden flood swept them all away, and they were reborn in the Trāyastriṃśa Heaven (Trāyastriṃśa, Heaven of Thirty-three). Immediately, they used their celestial eyes to see their past causes and conditions, and each brought flowers, incense, music, and went to their former corpses, circumambulating them seven times. The celestial beings saw from afar, scattering flowers and playing music around the monkeys' corpses. There were five hundred Brahmins (Brahmin) who studied externalist heretical views, and they asked the celestial beings, 'Why do you condescend to make offerings to these?' The celestial beings replied, 'These are my former bodies. In the past, in the world, I learned from the Śrāmaṇas (Śrāmaṇa, religious mendicant) to playfully build stupas and temples, and by this merit, I was able to be reborn in the heavens, and now I repay their kindness. You heretics, even if you diligently toil for hundreds of kalpas, you will not gain anything. It is better to go together to Gṛdhrakūṭa Mountain (Gṛdhrakūṭa, Vulture Peak Mountain) to worship and make offerings, for that merit is limitless.' At that time, the Brahmins were all very happy and together went to the Buddha's abode, prostrated themselves with their five limbs on the ground, and scattered flowers as offerings (from the Dharmapada Parable Sutra, Volume 1).
Four Stupas in the Heavens Twelve
In the Illuminating Garden east of the city of Trāyastriṃśa Heaven (Trāyastriṃśa, Heaven of Thirty-three), there is a stupa of the Buddha's hair. In the Coarse Garden south of the city, there is a stupa of the Buddha's nails. In the Joyful Garden west of the city, there is a stupa of the Buddha's bowl. In the Driving Garden north of the city, there is a stupa of the Buddha's tooth (from the Collected Sutra Excerpts, citing the Mahāprajñāpāramitāśāstra, saying that Indra (Indra, King of the Gods) took the Bodhisattva's (Bodhisattva) hair and built a stupa outside the east gate of the city, and also took precious clothes and built a stupa in the east as well).
Four Stupas Among Humans Thirteen
Kapilavastu (Kapilavastu) is called the center of heaven and earth, and there a stupa of the birthplace is erected. In the Magadha (Magadha) country, at the Good Victory Bodhimaṇḍa, under the Yuanji tree, a stupa of enlightenment is erected. In Varanasi (Varanasi)
仙人住處鹿野苑中立轉法輪塔。拘尸那國力士生地秀林雙樹間起般涅槃塔(出經集抄)。
摩訶薩埵余骨起塔十四
過去王子。名摩訶薩埵。出遊林野。見虎新產七子多日飢餓命將欲絕。即脫衣裳以竹刺頸從高投下臥于虎前。虎舐其血漸就食盡。大王及宮內聽子不還。即遣人追求。使還具說。王敕收其舍利。起七寶塔(出金光明經第四卷)。
佛現菩薩時舍利塔十五
有七寶塔。從地踴出。佛從座起。為塔作禮。時道場菩提樹神問曰。如來最勝最尊何緣而禮此塔。佛答曰。昔行菩薩道時有全身舍利在此塔中。因是身早成佛道。使阿難開塔取捨利示此大眾。阿難啟塔開七寶函。舍利紅白。佛言。是戒定慧之所勛修。甚難可得最上福田。大眾歡喜恭敬頂禮(出金光明經第四卷)。
禁寐王為迦葉佛起塔十六
過去世時有禁寐王。迦葉如來般涅槃后。是王即以金銀為塔。縱廣千由旬高一由旬。累銀金為塹今猶地中。爾時如來即出此塔示諸四眾。迦葉全身舍利儼然如本(出彌沙塞律第三十卷)。
治迦葉佛故塔十七
迦葉佛泥洹阇維之後。以佛舍利起七寶塔。興敬供養。經歷數世。塔自雕壞。無補治者。有義合邑九萬三千人。時瓶沙王為上首。告眾人曰。汝等各自勸厲。共
【現代漢語翻譯】 現代漢語譯本： 在仙人居住的鹿野苑中，建立了轉法輪塔。在拘尸那國（Kushinagar）力士出生的秀林雙樹之間，建立了般涅槃塔（Nirvana Stupa）。（出自《經集抄》）
摩訶薩埵（Mahasattva，偉大的眾生）的遺骨所建的塔 第十四
過去有一位王子，名叫摩訶薩埵（Mahasattva）。他出游到林野，看見一隻剛生產的母虎帶著七隻幼崽，多日飢餓，生命垂危。王子立即脫下衣裳，用竹子刺破自己的頸部，從高處跳下，躺在老虎面前。老虎舔舐他的血，漸漸地將他吃盡。大王和宮內的人聽聞王子沒有回來，便派人去尋找。使者回來詳細地稟告了情況。大王下令收集王子的舍利，建造七寶塔。（出自《金光明經》第四卷）
佛現菩薩時舍利塔 第十五
有一座七寶塔，從地裡涌出。佛從座位上站起，為塔作禮。當時道場的菩提樹神問道：『如來您是最殊勝最尊貴的，為何要禮拜這座塔呢？』佛回答說：『過去我修行菩薩道時，有全身舍利在這座塔中。因為這個身體，我才能早日成就佛道。』於是讓阿難（Ananda，佛陀的十大弟子之一）打開塔，取出舍利，展示給大眾。阿難打開塔，開啟七寶函，舍利呈現紅白色。佛說：『這是戒、定、慧所熏修的成果，非常難得，是最上的福田。』大眾歡喜，恭敬地頂禮。（出自《金光明經》第四卷）
禁寐王為迦葉佛（Kasyapa Buddha）起塔 第十六
過去世時，有一位禁寐王。迦葉如來（Kasyapa Buddha）般涅槃后，這位國王就用金銀建造了一座塔，縱橫一千由旬（yojana，古印度長度單位），高一由旬。用銀金堆積成壕溝，至今還在地下。當時如來就從這座塔中顯現出來，向四眾弟子展示。迦葉（Kasyapa）的全身舍利，依然如故。（出自《彌沙塞律》第三十卷）
修繕迦葉佛（Kasyapa Buddha）的舊塔 第十七
迦葉佛（Kasyapa Buddha）涅槃荼毗之後，人們用佛的舍利建造了七寶塔，興建並恭敬供養。經歷了數世之後，塔自然地彫殘破損，沒有人修補。有一個義合邑，有九萬三千人，當時的瓶沙王（Bimbisara）為首領，告訴眾人說：『你們各自努力勸勉，共同……』
【English Translation】 English version: In the Deer Park (Mrigadava) where sages dwell, the Wheel-Turning Dharma Tower (Dharmacakra Stupa) stands. In Kushinagar, between the twin Sala trees in the grove where the strongman was born, the Parinirvana Stupa (Nirvana Stupa) was erected. (From the Collection of Excerpts from Sutras)
Stupa Built for the Remains of Mahasattva (Great Being) XIV
In the past, there was a prince named Mahasattva. He went out to the forest and saw a tigress who had just given birth to seven cubs. They were starving for many days and their lives were about to end. The prince immediately took off his clothes, pierced his neck with bamboo, jumped down from a high place, and lay in front of the tiger. The tiger licked his blood and gradually ate him completely. The king and the people in the palace heard that the prince had not returned, so they sent people to search for him. The messenger returned and reported the situation in detail. The king ordered the collection of the prince's relics and the construction of a Seven-Jeweled Stupa. (From the fourth volume of the Suvarnaprabhasa Sutra)
Relic Stupa When the Buddha Manifested as a Bodhisattva XV
There was a Seven-Jeweled Stupa that emerged from the ground. The Buddha rose from his seat and paid homage to the stupa. At that time, the Bodhi tree spirit of the Bodhimanda asked, 'The Tathagata is the most supreme and venerable, why do you bow to this stupa?' The Buddha replied, 'In the past, when I practiced the Bodhisattva path, there were complete body relics in this stupa. Because of this body, I was able to quickly attain Buddhahood.' He then asked Ananda (one of the ten great disciples of the Buddha) to open the stupa, take out the relics, and show them to the assembly. Ananda opened the stupa and opened the Seven-Jeweled casket. The relics were red and white. The Buddha said, 'These are the results of cultivating morality, concentration, and wisdom. They are very rare and are the supreme field of merit.' The assembly rejoiced and respectfully prostrated. (From the fourth volume of the Suvarnaprabhasa Sutra)
King Forbidden-to-Sleep Builds a Stupa for Kasyapa Buddha XVI
In the past, there was a king named Forbidden-to-Sleep. After Kasyapa Buddha (Kasyapa Buddha) entered Parinirvana, the king built a stupa of gold and silver, one thousand yojanas (ancient Indian unit of length) in length and breadth, and one yojana in height. He piled up silver and gold to make a moat, which still exists underground today. At that time, the Tathagata appeared from this stupa and showed himself to the fourfold assembly. Kasyapa's (Kasyapa) complete body relics remained as they were. (From the thirtieth volume of the Mahisasaka Vinaya)
Repairing the Old Stupa of Kasyapa Buddha XVII
After Kasyapa Buddha (Kasyapa Buddha) entered Nirvana and was cremated, people built a Seven-Jeweled Stupa with the Buddha's relics, and built and respectfully made offerings. After several generations, the stupa naturally became dilapidated and damaged, and no one repaired it. There was a righteous village with ninety-three thousand people. At that time, King Bimbisara (Bimbisara) was the leader and told the people, 'You should each encourage and exhort each other, and together...'
造福德。佛世難遇。人身難得。雖得為人。或墮邊地。生邪見舍。我等何為。貪此俗樂。不如開意治朽塔寺。即共修理。復共發願。設有福者。不墮三塗及八難處。共生人天。見釋迦文。初會說法。皆得度脫。以王為首。時人命終。生忉利天。經歷數世。釋迦出興時。九萬三千人。生摩竭國瓶沙作王(出普曜經第九卷)。
德主王起五百塔十八
過去世時。有轉輪王。名曰德主。嘗於一日。起五百塔。高五百由旬(出大智論第五十七卷)。
踴出寶塔十九
爾時佛前。有七寶塔。高五百由旬。縱廣二百五十由旬。從地踴出。住在空中。種種寶物。而莊校之。五千欄楯龕室千萬。無數幢幡。以為嚴飾。垂寶瓔珞。寶鈴萬億。而懸其上。四面皆出多摩羅跋栴檀之香。充遍世界。其諸幡蓋。以金銀琉璃硨𤦲碼瑙真珠琥珀七寶合成。高至四天王宮。三十三天。雨天曼陀羅華。供養寶塔。下至八部。以一切華香瓔珞幡蓋伎樂。供養寶塔。爾時塔中。出大音聲嘆言。善哉釋迦牟尼佛。以平等慧。教菩薩法。四眾聞塔所出音聲。皆得法喜。怪未曾有。此寶塔中。有如來全身。過去東方無量千萬阿僧祇世界。國名寶凈。佛號多寶。其佛行菩薩道時。作大誓願。若我成佛滅度之後。於十方國土。有說法華經處。
【現代漢語翻譯】 現代漢語譯本 積累功德。佛陀住世的時代難以遇到，獲得人身也很困難。即使得到了人身，也可能墮落到邊遠地區，產生邪見而捨棄正法。我們為何還要貪戀這些世俗的快樂呢？不如發心修繕破敗的佛塔寺廟，共同修理。並且共同發願，如果是有福報的人，就不會墮落到地獄、餓鬼、畜生三惡道以及八難之處，共同轉生到人間或天上，見到釋迦牟尼佛初次說法，都能得到解脫。以國王為首的這些人，命終之後，轉生到忉利天。經歷許多世代之後，當釋迦牟尼佛出世的時候，九萬三千人轉生到摩揭陀國，成為瓶沙王（出自《普曜經》第九卷）。
德主王建造五百塔
過去世的時候，有一位轉輪聖王，名叫德主。曾經在一天之內，建造了五百座塔，每座塔高五百由旬（出自《大智度論》第五十七卷）。
寶塔涌出
當時，在佛陀面前，有一座七寶塔，高五百由旬，縱深和寬度都是二百五十由旬，從地面涌出，懸浮在空中。用各種各樣的寶物來裝飾它，有五千個欄桿和無數的龕室，用無數的幢幡作為莊嚴的裝飾，垂掛著寶貴的瓔珞，懸掛著數萬億個寶鈴。四面都散發出多摩羅跋栴檀的香味，充滿整個世界。那些幡蓋，是用金、銀、琉璃、硨磲、瑪瑙、真珠、琥珀七寶合成的，高聳到四天王宮。三十三天，降下天界的曼陀羅花，供養寶塔。下至天龍八部，用一切鮮花、香、瓔珞、幡蓋、伎樂，供養寶塔。當時，塔中發出巨大的聲音，讚歎說：『善哉，釋迦牟尼佛！以平等智慧，教導菩薩法。』四眾弟子聽到寶塔發出的聲音，都感到法喜充滿，驚歎從未有過這樣的事情。這座寶塔中，有如來的全身舍利。過去在東方無量千萬阿僧祇世界，有個國家名叫寶凈，佛號多寶如來（Tathagata）。這位佛在行菩薩道的時候，發下大誓願：『如果我成佛滅度之後，在十方國土，有講說《法華經》的地方，
【English Translation】 English version Accumulating merit. It is difficult to encounter a Buddha in the world, and it is difficult to obtain a human body. Even if one obtains a human body, one may fall into remote lands, generate wrong views, and abandon the Dharma. Why should we be greedy for these worldly pleasures? It is better to open our minds and repair dilapidated stupas and temples, repairing them together. And together we make a vow that if we are blessed, we will not fall into the three evil realms (hell, hungry ghosts, animals) and the eight difficulties, and we will be reborn together in the human or heavenly realms, see Shakyamuni Buddha's first Dharma talk, and all be liberated. Led by the king, these people, after their lives ended, were reborn in the Trayastrimsa Heaven. After many generations, when Shakyamuni Buddha appeared in the world, 93,000 people were reborn in Magadha, becoming King Bimbisara (from the ninth volume of the Punya-prabha Sutra).
King Virtue-Master Builds Five Hundred Stupas
In the past, there was a Chakravartin king named Virtue-Master. Once, in one day, he built five hundred stupas, each stupa being five hundred yojanas high (from the fifty-seventh volume of the Mahaprajnaparamita-sastra).
The Jeweled Stupa Emerges
At that time, in front of the Buddha, there was a seven-jeweled stupa, five hundred yojanas high, two hundred and fifty yojanas in length and width, emerging from the ground and dwelling in the air. It was adorned with various jewels, with five thousand railings and countless chambers, decorated with countless banners and canopies, hanging precious necklaces, and suspending hundreds of millions of jeweled bells. From all four sides emanated the fragrance of Tamalapatra sandalwood, filling the entire world. The banners and canopies were made of gold, silver, lapis lazuli, tridacna, agate, pearl, and amber, the seven treasures, reaching as high as the palaces of the Four Heavenly Kings. The Thirty-three Heavens rained down celestial mandala flowers, offering them to the jeweled stupa. Down to the eight classes of beings (Nagas and others), they offered flowers, incense, necklaces, banners, canopies, and music to the jeweled stupa. At that time, a great sound came from within the stupa, praising, 'Excellent, Shakyamuni Buddha! With equal wisdom, you teach the Bodhisattva Dharma.' The four assemblies, hearing the sound coming from the stupa, were filled with Dharma joy and marveled at this unprecedented event. Within this jeweled stupa, there is the complete body of the Tathagata. In the past, in the eastern immeasurable countless asamkhya worlds, there was a country named Pure Treasure, and the Buddha was named Many Jewels Tathagata (Prabhutaratna Tathagata). When this Buddha was practicing the Bodhisattva path, he made a great vow: 'If, after I become a Buddha and enter Nirvana, in any of the ten directions, there is a place where the Lotus Sutra is preached,'
我之塔廟為聽經故。踴現其前以作證明。若有說法華。全身舍利在於塔中。贊言善哉。大樂說菩薩。白佛言。世尊。我等愿欲見此佛身。佛言。多寶佛有深重愿。若我寶塔。為聽法華經故出于諸佛前時。欲以我身示四眾者。彼佛分身諸佛。在於十方。盡還一處。然後我身乃出現耳。大樂說言。我等亦愿欲見世尊分身諸佛。佛放白毫一光。東西南北四維上下諸佛。諸佛各告眾菩薩言。善男子。我今應往娑婆世界釋迦牟尼佛所。並供養多寶如來寶塔。時娑婆世界即變清凈。琉璃為地。寶樹莊嚴。黃金為繩。以界八道。無諸聚落村營城邑大海江河山川林藪燒大寶香。移諸天人置於他土。是時諸佛各將一大菩薩以為侍者。至娑婆世界。各到寶樹下。樹下皆有師子之座。高五百由旬。十方諸佛皆悉來集。坐於八方。諸佛欲同開寶塔。即從坐起住虛空中。一切四眾起立合掌一心觀佛。於是釋迦牟尼佛。以右指開七寶塔戶。出大音聲。如卻關鑰。一切眾會。皆見多寶如來於寶塔中坐師子座。全身不散如入禪定。又聞其言。善哉善哉。釋迦牟尼佛。快說是法華經。我為聽是經故而來至此。爾時四眾等見過去無量千萬億劫滅度之佛。說如是言。嘆未曾有。以天寶華聚散多寶佛及釋迦牟尼佛上。爾時多寶佛。于寶塔中。分半坐與釋迦牟尼佛
【現代漢語翻譯】 現代漢語譯本 我的塔廟爲了聽聞《法華經》的緣故，踴現在（說法者）面前以作證明。如果有人宣說《法華經》，我的全身舍利就在塔中，讚歎說：『善哉！善哉！』 大樂說菩薩（Mahapratibhana Bodhisattva）稟告佛說：『世尊，我們希望能夠見到此佛的身軀。』 佛說：『多寶佛（Prabhutaratna Buddha）有深重的誓願，如果我的寶塔爲了聽聞《法華經》的緣故，出現在諸佛面前時，想要將我的身軀示現給四眾弟子，那麼他的分身諸佛，在十方世界，全部回到一處，然後我的身軀才出現。』 大樂說菩薩說：『我們也希望能夠見到世尊的分身諸佛。』 佛陀從眉間放出白毫相光，照耀東西南北四維上下各個世界的諸佛。諸佛各自告訴眾菩薩說：『善男子，我現在應當前往娑婆世界（Saha world）釋迦牟尼佛（Sakyamuni Buddha）的處所，並且供養多寶如來（Prabhutaratna Tathagata）的寶塔。』 當時，娑婆世界立即變得清凈，以琉璃為地面，用寶樹來莊嚴，用黃金為繩索，劃分出八條道路。沒有各種聚落、村莊、城邑、大海、江河、山川、林地。焚燒大寶香，將諸天人和阿修羅安置到其他國土。 這時，諸佛各自帶領一位大菩薩作為侍者，到達娑婆世界，各自來到寶樹下。樹下都有獅子之座，高五百由旬。十方諸佛全部來集，坐在八方。 諸佛想要一同打開寶塔，就從座位上起身，住在虛空中。一切四眾弟子起立合掌，一心觀佛。 於是，釋迦牟尼佛用右指打開七寶塔的門，發出巨大的聲音，如同打開門閂。一切大眾都看見多寶如來在寶塔中坐在獅子座上，全身不散壞，如同進入禪定。又聽見他說：『善哉！善哉！釋迦牟尼佛，您能快速宣說《法華經》，我爲了聽聞這部經的緣故而來到這裡。』 這時，四眾弟子等見到過去無量千萬億劫前滅度的佛，說這樣的話，嘆爲前所未有。用天上的寶華聚集起來，散在多寶佛和釋迦牟尼佛的身上。 當時，多寶佛在寶塔中，分出半個座位給釋迦牟尼佛。
【English Translation】 English version My stupa temple, for the sake of hearing the Sutra, springs forth before (the speaker) to bear witness. If there is one who preaches the Lotus Sutra, my whole body relics are within the stupa, praising, 'Excellent! Excellent!' The Bodhisattva Mahapratibhana (Great Eloquence) said to the Buddha, 'World-Honored One, we wish to see this Buddha's body.' The Buddha said, 'The Buddha Prabhutaratna (Many Treasures) has a profound vow: If my treasure stupa, for the sake of hearing the Lotus Sutra, appears before all the Buddhas, desiring to show my body to the four assemblies, then all the Buddhas who are his emanations, in the ten directions, must all return to one place, and then my body will appear.' Mahapratibhana said, 'We also wish to see the World-Honored One's emanated Buddhas.' The Buddha emitted a white hair-mark light from his brow, illuminating the Buddhas in the east, west, north, south, the four intermediate directions, above and below. Each of the Buddhas told their bodhisattvas, 'Good men, I should now go to the Saha world (Endurance World) to the place of Sakyamuni Buddha (Sage of the Shakya Clan), and make offerings to the treasure stupa of Prabhutaratna Tathagata (Thus Come One).' At that time, the Saha world immediately became pure, with lapis lazuli as the ground, adorned with jeweled trees, and golden ropes marking the eight paths. There were no villages, towns, cities, great seas, rivers, mountains, forests. Great precious incense was burned, and the devas (gods) and asuras (demigods) were moved to other lands. At this time, each of the Buddhas brought a great bodhisattva as an attendant, and arrived at the Saha world, each going to the jeweled tree. Under each tree was a lion throne, five hundred yojanas (ancient Indian measurement unit) high. All the Buddhas of the ten directions gathered and sat in the eight directions. The Buddhas, wishing to open the treasure stupa together, rose from their seats and dwelt in the empty sky. All the four assemblies stood up, joined their palms, and single-mindedly gazed at the Buddha. Then, Sakyamuni Buddha used his right finger to open the door of the seven-jeweled stupa, emitting a great sound, like unlocking a gate. All the assembly saw Prabhutaratna Tathagata sitting on a lion throne in the treasure stupa, his whole body not decayed, as if in meditation. They also heard him say, 'Excellent! Excellent! Sakyamuni Buddha, you quickly preach the Lotus Sutra. I have come here to hear this Sutra.' At that time, the four assemblies saw the Buddha who had passed into extinction countless millions of billions of kalpas (eons) ago, speaking these words, and marveled at what they had never seen before. They gathered heavenly jeweled flowers and scattered them on Prabhutaratna Buddha and Sakyamuni Buddha. At that time, Prabhutaratna Buddha, in the treasure stupa, divided half of his seat for Sakyamuni Buddha.
坐。時釋迦牟尼佛坐其半坐。以神通力接諸大眾。皆在虛空(出妙法蓮華經第四卷)。
諸佛舍利在金剛塔二十
佛告大眾。自念古昔所行功德。捨身受身非一非二。我今說之。一身形法此大地種厚八十四萬億里。乃有風厚八十四萬億里。風下有水厚八十四萬億里。水下有火厚八十四萬億里。火下有沙厚八十四萬億里。沙下有金剛厚八十四萬億里。諸佛全身舍利及碎身舍利皆在金剛際剎中。金剛剎復厚八十四萬億里。名曰妙香。佛名不住。十號具足。現在說法(出菩薩處胎經第二卷)。
起塔中悔後生為大魚二十一
昔有沙門其家大富。造作塔廟。以栴檀為柱七寶為剎。未成之頃有五百沙門從遠方來。而其國內有五百賢者。各各給與袈裟衣被。國人謂寺主。遠人當去。我先發遣。阿阇梨常住自當作分寺主。沙門念言。我之功德積若須彌不可稱計。而國人不能佐助我。我但為一切賤貴近遠。便以火燒寺塔。后入地獄畜生各九十劫。後作大魚。身在海中。長四十萬里。眼如日月。牙長二萬里。正白似雪山。舌廣四萬里。正赤似火山。口廣五萬里。時有五百人。入海采寶。正是先身給五百沙門衣者。因緣宿對魚張口飲水。時舫從流甚疾。皆大恐怖。同稱南無佛。魚聞其音合口而聽。水住不流。聞船
【現代漢語翻譯】 現代漢語譯本：坐。當時釋迦牟尼佛坐在他的半個座位上，用神通力接引所有大眾，都來到虛空中。（出自《妙法蓮華經》第四卷）
諸佛的舍利在金剛塔中，共有二十座。
佛告訴大眾：『你們自己回憶過去所做的功德，捨棄身體和接受身體不止一次兩次。我現在告訴你們，一個身形法的這個大地，土壤厚度有八十四萬億里，然後是風，厚度也是八十四萬億里，風的下面是水，厚度也是八十四萬億里，水的下面是火，厚度也是八十四萬億里，火的下面是沙，厚度也是八十四萬億里，沙的下面是金剛，厚度也是八十四萬億里。諸佛的全身舍利以及碎身舍利都在金剛際剎（vajrakīla）中。金剛剎又厚八十四萬億里，名字叫做妙香。佛名不住（Anivasin），十號具足，現在正在說法。』（出自《菩薩處胎經》第二卷）
現代漢語譯本：建造佛塔后又後悔，後世轉生為大魚的故事，這是第二十一則。
從前有個沙門（śrāmaṇa，出家修道者），他家非常富有，建造塔廟，用栴檀（sandalwood）木做柱子，用七寶做塔剎。還沒建成的時候，有五百個沙門從遠方來。而他的國內有五百個賢者，各自給予袈裟（kasaya）和衣被。國人對寺廟的主人說：『遠方來的人應該要離開了，我先打發他們走，阿阇梨（ācārya，導師）您常住在這裡，自己來做寺廟的分內之事吧。』沙門心想：『我的功德積累得像須彌山（Sumeru）一樣不可稱量，而國人卻不能幫助我。我只為一切卑賤尊貴、近處遠處的人著想。』於是就用火燒了寺塔。後來墮入地獄和畜生道各九十劫。之後轉生為大魚，身體在海中，長四十萬里，眼睛像太陽和月亮，牙齒長二萬里，潔白像雪山，舌頭寬四萬里，鮮紅像火山，嘴巴寬五萬里。當時有五百個人，入海采寶，這些人正是前世給予五百個沙門衣服的人。因為前世的因緣，大魚張開嘴巴喝水，當時船隻隨著水流非常快地漂進去，大家都非常恐怖，一同稱念『南無佛（Namo Buddha）』。魚聽到這個聲音，合上嘴巴聽，水停止流動，船隻停住。
【English Translation】 English version: He sat. At that time, Śākyamuni Buddha sat on his half seat, using his supernatural power to receive all the assembly, all in the void. (From the fourth volume of the 妙法蓮華經 (Saddharma Puṇḍarīka Sūtra))
Twenty relics of all the Buddhas are in the Vajra (diamond) tower.
The Buddha told the assembly: 'Reflect on the merits you have performed in the ancient past. Abandoning bodies and receiving bodies is not just once or twice. I will tell you now. The soil of this great earth of a body-form dharma is 840 million li thick, then there is wind, which is also 840 million li thick, below the wind is water, which is also 840 million li thick, below the water is fire, which is also 840 million li thick, below the fire is sand, which is also 840 million li thick, below the sand is vajra (diamond), which is also 840 million li thick. The whole-body relics and the broken-body relics of all the Buddhas are all in the vajrakīla (diamond stake) kṣetra (realm). The vajra kṣetra is also 840 million li thick, named Wonderful Fragrance. The Buddha's name is Anivasin (non-abiding), complete with the ten titles, and is now expounding the Dharma.' (From the second volume of the 菩薩處胎經 (Bodhisattva Embryo Sūtra))
English version: The twenty-first story: Regretting building a pagoda and being reborn as a large fish in the next life.
In the past, there was a śrāmaṇa (monk) whose family was very wealthy. He built a pagoda, using sandalwood for the pillars and seven treasures for the finial. Before it was completed, five hundred śrāmaṇas came from afar. And there were five hundred wise men in his country, each giving kasaya (robes) and clothing. The people of the country said to the master of the temple, 'The people from afar should leave. I will send them away first. Ācārya (teacher), you should stay here permanently and take care of the affairs of the temple yourself.' The śrāmaṇa thought, 'My merits are accumulated like Mount Sumeru and cannot be measured, but the people of the country cannot help me. I only think of all the lowly and noble, near and far.' So he burned the temple and pagoda with fire. Later, he fell into hell and the animal realm for ninety kalpas each. After that, he was reborn as a large fish, his body in the sea, 400,000 li long, his eyes like the sun and moon, his teeth 20,000 li long, pure white like a snow mountain, his tongue 40,000 li wide, bright red like a volcano, his mouth 50,000 li wide. At that time, there were five hundred people who entered the sea to collect treasures. These people were the ones who gave clothes to the five hundred śrāmaṇas in their previous lives. Because of the karmic connection from the previous life, the fish opened its mouth to drink water. At that time, the boats drifted in very quickly with the current. Everyone was very frightened and recited 'Namo Buddha' together. The fish heard this sound, closed its mouth to listen, the water stopped flowing, and the boats stopped.
上有諷經之聲。魚便淚出。自念不聞此音其來甚久。因不復食經歷七日命終海中。浮屍著岸神生法家。墮地能語。便識宿命。年滿八歲。得羅漢道。還詣海邊見其故身。積骨如山觀髑髏內七日不遍。坐燒塔寺百八十劫在惡道中(出譬喻經第四卷)。
造佛形像第二十二優填王造牛頭栴檀像一優填王造金像二波斯匿王造金像三波斯匿王造牛頭栴檀像四善容王造石像五龍王石窟佛影六
優填王造牛頭栴檀像一
四部惰于咨聽法。釋提桓因請佛。升三十三天。為母說法三月夏安居。如來欲生人渴仰。不將侍者不言而去。時舍衛國波斯匿王及拘翼國優填王至阿難所。問佛在所。阿難答曰。我亦不知。二王思睹如來遂生身疾。優填王即敕國內諸巧師匠。以牛頭栴檀作如來像。舉高五尺(出增一阿含經第十九卷)優填王問佛曰。如來滅后欲作佛像。恭敬承事當得何福。佛言。若作佛形像者。世世生處身體貌好死後得生第七梵天。覆上勝諸天端政無比。常生豪貴家。氣力超絕。眾人愛敬。財富無量。或生閻浮帝王公侯賢善家。或生轉輪王飛行天地。或生孝從道德之門。死不入三塗(出作像因緣經)。
優填王造金像二
佛升忉利天。優填王不勝戀慕。鑄金為像。聞佛當下以象載之仰候世尊猶如生佛。
【現代漢語翻譯】 現代漢語譯本： 上面傳來諷誦佛經的聲音，一條魚聽了便流下眼淚。它心想，自己很久沒有聽到這樣的聲音了。因此不再進食，經過七天後在海中死去。屍體浮到岸邊，神識轉生到法家。落地就能說話，並且能回憶起前世的經歷。年滿八歲時，證得阿羅漢果位。他回到海邊，看到自己前世的身體，堆積的骨頭如山一般。他觀察一個頭骨，七天都無法看完。佛說，（此魚）曾在塔寺中坐臥，因此能在百八十劫中不墮入惡道（出自《譬喻經》第四卷）。
造佛形像第二十二 優填王（Udayana-raja，國王名）造牛頭栴檀像一 優填王造金像二 波斯匿王（Prasenajit，國王名）造金像三 波斯匿王造牛頭栴檀像四 善容王（Shanrong-wang，國王名）造石像五 龍王石窟佛影六
優填王造牛頭栴檀像一
四部弟子懈怠於聽聞佛法，釋提桓因（Śakro devānām indraḥ，帝釋天）請求佛陀上升到三十三天（Trāyastriṃśa）為母親說法，並在那裡安居三個月。如來（Tathāgata，佛的稱號）爲了讓世人渴求瞻仰，沒有帶侍者，也沒有告知就離開了。當時舍衛國（Śrāvastī）的波斯匿王和拘翼國（Kukkuṭa）的優填王去阿難（Ānanda，佛陀的十大弟子之一）那裡，詢問佛陀的去處。阿難回答說：『我也不知道。』兩位國王因為思念佛陀而生病。優填王立即命令國內的工匠，用牛頭栴檀木製作如來像，高五尺（出自《增一阿含經》第十九卷）。優填王問佛陀說：『如來涅槃（Nirvana）后，如果有人制作佛像，恭敬供養，會得到什麼福報？』佛陀說：『如果有人制作佛像，世世代代所生之處身體相貌美好，死後得生第七梵天（Seventh Brahmaloka）。再往上勝過諸天，相貌端正無比，常生於豪門貴族之家，氣力超絕，眾人愛戴敬仰，財富無量。或者生於閻浮提（Jambudvīpa）的帝王公侯賢善之家，或者生為轉輪王（cakravartin），飛行於天地之間，或者生於孝順仁義道德之家，死後不墮入三惡道（Three evil destinies）。』（出自《作像因緣經》）。
優填王造金像二
佛陀升到忉利天（Trāyastriṃśa）后，優填王非常思念，於是鑄造金像。聽說佛陀將要地獄，便用大象載著金像，仰望等候世尊，就像迎接真正的佛陀一樣。
【English Translation】 English version: Above, there was the sound of chanting scriptures. A fish, upon hearing it, shed tears. It thought to itself that it had been a very long time since it had heard such a sound. Therefore, it stopped eating and died in the sea after seven days. Its corpse floated to the shore, and its spirit was reborn into a family of Dharma practitioners. It could speak upon landing and remembered its past life. When it turned eight years old, it attained the state of Arhat. It returned to the seaside and saw its former body, the accumulated bones like a mountain. It observed a skull for seven days without being able to see it all. The Buddha said that (this fish) had sat in temples, therefore it would not fall into evil paths for one hundred and eighty kalpas (from the fourth volume of the Avadāna Sūtra).
Chapter 22: Making Buddha Images King Udayana making an image of sandalwood from Goshirsha - 1 King Udayana making a golden image - 2 King Prasenajit making a golden image - 3 King Prasenajit making an image of sandalwood from Goshirsha - 4 King Shanrong making a stone image - 5 Buddha's shadow in the Dragon King's Stone Cave - 6
King Udayana making an image of sandalwood from Goshirsha - 1
The four groups of disciples were lazy in listening to the Dharma. Śakro devānām indraḥ requested the Buddha to ascend to Trāyastriṃśa heaven to preach the Dharma to his mother and stay there for three months during the summer retreat. The Tathāgata, desiring to inspire longing in the people, left without taking attendants and without saying goodbye. At that time, King Prasenajit of Śrāvastī and King Udayana of Kukkuṭa went to Ānanda to ask where the Buddha was. Ānanda replied, 'I also do not know.' The two kings became ill because they missed the Buddha. King Udayana immediately ordered the skilled artisans in the country to make an image of the Tathāgata out of sandalwood from Goshirsha, five feet tall (from the nineteenth volume of the Ekottara Āgama Sūtra). King Udayana asked the Buddha, 'After the Tathāgata enters Nirvana, if someone makes an image of the Buddha and respectfully serves it, what blessings will they receive?' The Buddha said, 'If someone makes an image of the Buddha, in every life they are born with a beautiful body and appearance, and after death, they will be born in the Seventh Brahmaloka. Furthermore, they will surpass all the gods in beauty, and will always be born into noble and wealthy families, with extraordinary strength, loved and respected by all, and with immeasurable wealth. Or they will be born into virtuous families of emperors, kings, dukes, and marquises in Jambudvīpa, or they will be born as cakravartin, flying through the heavens and earth, or they will be born into families of filial piety, benevolence, righteousness, and morality, and after death, they will not fall into the three evil destinies.' (from the Sūtra on the Causes and Conditions for Making Images).
King Udayana making a golden image - 2
After the Buddha ascended to Trāyastriṃśa heaven, King Udayana missed him very much, so he cast a golden image. Hearing that the Buddha was about to descend, he loaded the golden image onto an elephant and looked up, waiting for the World Honored One, as if welcoming the living Buddha.
乃遙見佛足步虛空蹈雙蓮華放大光明。佛語像言。汝于來世大作佛事。我滅度后我諸弟子付囑于汝。若有眾生造立形像種種供養。是人來世必得唸佛清凈三昧。佛告阿難。持我語遍告弟子。我滅度后造佛形像。相好具足。亦作無量化佛。及畫佛跡以微妙。彩及頗梨珠安白毫處。令人見之心生歡喜。能滅百億那由他恒河沙劫生死之罪(出觀佛三昧經第六卷)。
波斯匿王造金像三
時波斯匿王聞優填王作如來像而供養之。復召工巧以紫磨金鑄如來像。高於五尺。時閻浮提內始有二像(出增一阿含第十九卷)。
波斯匿王造牛頭栴檀像四
佛上忉利天。為母說法。經九十日。波斯匿王思欲見佛。刻牛頭栴檀作如來像置佛坐處。佛后還入精舍像出迎佛。佛言。還坐。曰。吾般泥洹后可為四部眾作法式。像即還坐。此像最是眾像之始。後人所法者也。佛乃移住兩邊小精舍。與像異處。相去二十步。祇洹精舍本有七層。諸國競興供養不絕。鼠銜燈炷燒幡蓋。遂及精舍七重都盡。諸國王人民皆大悲惱。謂栴檀像已燒。卻後四五日開東邊小精舍戶。忽見本像。眾大歡喜。共治精舍。得作兩重移像本處(出外國圖記)。
善容王造石像五
善容王(又名韋馱首祇阿育王弟也)入山遊獵。見諸梵志
【現代漢語翻譯】 現代漢語譯本： 於是（他）遠遠地看見佛陀的腳在虛空中行走，腳踩著兩朵蓮花，放出巨大的光明。佛對像說：『你將來世會大作佛事。我滅度后，我的弟子們就託付給你了。如果眾生塑造佛像，用各種方式供養，這個人來世必定得到唸佛清凈三昧（一種禪定狀態）。』佛告訴阿難（佛陀的弟子）：『把我的話告訴所有弟子。我滅度后，塑造佛像，相貌好，身體各部分都具備。也要製作無量化佛（佛陀的化身），以及畫佛的足跡，用精美的彩色和頗梨珠（一種寶石）安在白毫（佛陀眉間白毫）的地方，讓人看見心裡生出歡喜。能滅除百億那由他（極大的數字）恒河沙劫（極長的時間單位）生死之罪。』（出自《觀佛三昧經》第六卷） 波斯匿王（古代印度國王）造金像三 當時波斯匿王（Prasenajit）聽說優填王（Udayana）製作如來像並且供養它。於是召集工匠用紫磨金鑄造如來像，高五尺。當時閻浮提（Jambudvipa，古代印度地區的名稱）內開始有兩尊佛像。（出自《增一阿含經》第十九卷） 波斯匿王（Prasenajit）造牛頭栴檀像四 佛陀上升到忉利天（Trayastrimsa Heaven，佛教中的一個天界），為母親說法。經過九十天。波斯匿王（Prasenajit）思念想要見到佛陀。於是雕刻牛頭栴檀（一種珍貴的木材）製作如來像，放置在佛陀的座位處。佛陀後來返回精舍，佛像出來迎接佛陀。佛陀說：『還坐回去。』佛像說：『我般泥洹（涅槃）后可以為四部眾（比丘、比丘尼、優婆塞、優婆夷）作法式。』佛像就坐回去了。這尊佛像是最早的佛像。後人所傚法的。佛陀於是移住到兩邊的小精舍，與佛像分開，相距二十步。祇洹精舍（Jetavana Monastery）原本有七層。各國爭相供養不斷。老鼠咬著燈炷燒了幡蓋，於是精舍七重全部燒盡。各國國王人民都非常悲傷惱怒。認為栴檀像已經燒燬。卻在四五天後打開東邊的小精舍的門，忽然看見原來的佛像。大家非常歡喜。共同修理精舍，建成兩重，把佛像移回原來的地方。（出自《外國圖記》） 善容王（古代國王）造石像五 善容王（又名韋馱首祇，阿育王（Ashoka）的弟弟）入山遊獵。看見各位梵志（Brahmin，古印度教的修行者）
【English Translation】 English version: Then, from afar, he saw the Buddha's feet walking in the void, treading on twin lotus flowers, emitting great light. The Buddha said to the image: 'In your future life, you will perform great Buddha deeds. After my Parinirvana (passing away), I entrust my disciples to you. If sentient beings create images of the Buddha and make various offerings, in their future lives, they will surely attain the Samadhi (a state of meditative consciousness) of pure mindfulness of the Buddha.' The Buddha told Ananda (Buddha's disciple): 'Convey my words to all disciples. After my Parinirvana, create images of the Buddha, with all features and characteristics complete. Also, create countless manifested Buddhas (Nirmanakaya Buddhas), and paint the Buddha's footprints, using exquisite colors and placing crystal beads (sphatika) at the location of the urna (the white curl of hair between the Buddha's eyebrows), so that people who see them will feel joy in their hearts. This can eradicate the sins of birth and death for billions of nayutas (extremely large numbers) of kalpas (extremely long units of time) like the sands of the Ganges River.' (From the Sixth Volume of the Sutra on the Samadhi of Visualizing the Buddha) King Prasenajit (an ancient Indian king) Creates a Golden Image Three At that time, King Prasenajit (Prasenajit) heard that King Udayana (Udayana) had made an image of the Tathagata (Buddha) and was making offerings to it. He then summoned artisans to cast an image of the Tathagata from Jambu-river gold, five feet in height. At that time, there were only two images within Jambudvipa (the name of an ancient Indian region). (From the Nineteenth Volume of the Ekottara Agama Sutra) King Prasenajit (Prasenajit) Creates an Image of Ox-Head Sandalwood Four The Buddha ascended to Trayastrimsa Heaven (Trayastrimsa Heaven) to preach the Dharma for his mother. After ninety days, King Prasenajit (Prasenajit), longing to see the Buddha, carved an image of the Tathagata from ox-head sandalwood (a precious type of wood) and placed it where the Buddha usually sat. When the Buddha later returned to the monastery, the image came out to greet the Buddha. The Buddha said, 'Return to your seat.' The image said, 'After my Parinirvana (Nirvana), I can serve as a model for the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas).' The image then returned to its seat. This image is the earliest of all Buddha images, and it is what later generations have emulated. The Buddha then moved to a small monastery on either side, separated from the image by twenty paces. The Jetavana Monastery (Jetavana Monastery) originally had seven stories. Various countries competed to make offerings continuously. Mice carrying lamp wicks burned the banners and canopies, and the seven stories of the monastery were completely burned down. The kings and people of various countries were greatly saddened and distressed, believing that the sandalwood image had been destroyed. However, four or five days later, when the door of the small monastery on the east side was opened, the original image was suddenly seen. Everyone was overjoyed. Together, they repaired the monastery, building two stories, and moved the image back to its original location. (From 'Records of Foreign Countries') King Shanrong (an ancient king) Creates a Stone Image Five King Shanrong (also known as Weituo Shouqi, the younger brother of King Ashoka (Ashoka)) entered the mountains to hunt. He saw various Brahmins (Brahmin, practitioners of ancient Hinduism)
。裸形曝露。或食木葉。或吸風服氣。或臥棘刺中。種種自苦以求神仙。善容問曰。那無成辦。梵志答曰。座有群鹿數共合會。我見心動不能自制。王曰。服食羸惙猶有淫慾。釋子沙門。飲食甘美。在好床座。衣服隨時。香華自薰。豈得無耶。阿育聞之即懷憂戚。吾維一弟。忽生邪見。恐永迷沒政當除惡。敕給伎女共相歡娛。王躬語弟。何為取兄伎妾。恣意自樂。即欲殺之。大臣諫曰。王唯有一弟又少息胤。愿聽七日。奉依王命。王始默然。語諸臣曰。聽弟著吾衣冠入吾宮裡伎樂自娛。至七日。王遣使問云。意志自由快樂不乎。善容曰。不見不聞有何快樂。王曰。觸事如我復云何不聞不見耶。弟曰。應死之人命雖未終與死無異。當有何情著於五欲。王曰。今一身憂慮萬端。一身應滅。在欲不樂。道說沙門憂念三世。一身死壞復受一身。億百千世身身受苦。無量患惱。雖出為人。與他走使。衣食窮乏。念此辛酸故出家為道。求于無為度世之要。設不精勤當更歷劫數之苦。善容乃心開意解。白王曰。今聞王教乃得醒悟。生老病死實可厭患。愁憂苦惱流轉無窮。惟愿大王見聽為道。王曰。宜知是時。弟即出家奉持禁戒晝夜精勤得羅漢道(出求離牢獄經)阿育王傳云。阿育王聞弟得道。深心歡喜稽首禮敬請長供養。弟誓依林野
以養余命。阿育即使鬼神于城內造山高數十丈。斷外人物絕於來往。乃應王命。率舍衣資造石像一軀。高丈六即山為龕室。
佛影六
有龍王請佛常住其所。若不住者我發噁心無由得道。諸梵天王復慇勤勸請。愿為一切眾生莫獨住此。龍以七寶殿奉上如來。佛言。不須但以羅剎石窟施我。佛攝神足獨入石室。自敷坐具跏趺而坐。時羅剎女及龍。為四大弟子及阿難。又造五石室。佛受那先訶城王及諸國請。處處見佛虛空華座滿中化佛。龍王歡喜發大誓願。愿我來世得佛如此。佛受王請七日。攝於神足。從石窟出。與諸比丘游履諸處。龍所隨從。后佛還國啼哭雨淚。白言。愿勿舍我。世尊安慰云。當坐汝窟中經千五百歲。時諸龍王合掌請佛入窟。佛坐窟中作十八變。踴身入石。猶如明鏡。在於石內影現於外。遠望則見。近視則無。諸天百千供養佛影。影亦說法。石窟高一丈八尺。深二十四步。石色清白(出觀佛三昧經第六卷)。
法滅盡二十三
佛言。我以正法付囑人天者。我法千歲不動。告帝釋四王。我涅槃后各於國土護持正法。過千載后。惡風暴雨多諸災患。人民饑饉觸物磨滅。飲食失味珍寶沉沒。西方有王名缽羅婆。北方有王名耶婆那。南方有王名釋迦。東方有王名兜沙羅。此四王皆多眷
【現代漢語翻譯】 以供養殘餘的生命。阿育王甚至命令鬼神在城內建造一座數十丈高的山。斷絕了外面的人與物的來往。於是阿育王遵從國王的命令，率領眾人捐獻衣物和財物，建造了一尊高一丈六尺的石像，並以山為石室。
佛影六
有龍王懇請佛陀長久住在他的住所。如果佛陀不住在那裡，他就會生起惡念，無法得道。諸梵天王也慇勤勸請佛陀，爲了所有眾生，不要獨自住在這裡。龍王用七寶殿奉獻給如來（Tathagata，佛陀的稱號之一）。佛陀說：『不需要，只要把羅剎（Rakshasa，惡鬼）的石窟施捨給我就可以了。』佛陀收攝神通，獨自進入石室。自己鋪設坐具，結跏趺坐。當時羅剎女和龍，為四大弟子和阿難（Ananda，佛陀的十大弟子之一）建造了五個石室。佛陀接受那先訶城王和各國的邀請，到處都看到佛陀，虛空中華麗的座位上坐滿了化身佛。龍王歡喜，發下大誓願：『愿我來世得佛如此。』佛陀接受國王的邀請住了七天，收攝神通，從石窟出來，與眾比丘遊歷各處，龍王跟隨在後。後來佛陀回國，龍王啼哭流淚，稟告說：『愿您不要捨棄我。』世尊（Bhagavan，佛陀的稱號之一）安慰他說：『當坐在你的石窟中一千五百年。』當時諸龍王合掌請佛陀進入石窟。佛陀坐在石窟中，示現十八種變化，縱身進入石頭，猶如明鏡一般。佛陀的身影在石內顯現於外。遠遠望去就能看見，近處觀看卻什麼也沒有。諸天百千供養佛影。佛影也說法。石窟高一丈八尺，深二十四步，石色清白（出自《觀佛三昧經》第六卷）。
法滅盡二十三
佛陀說：『我將正法（Dharma，佛教教義）咐囑給人天，我的佛法一千年不會動搖。』告訴帝釋（Indra，佛教護法神）和四大天王，我涅槃（Nirvana，佛教術語，指解脫）后，各自在自己的國土護持正法。過了一千年后，會有惡風暴雨，多有災患，人民飢餓，萬物磨滅，飲食失去味道，珍寶沉沒。西方有國王名叫缽羅婆（Bolo Po），北方有國王名叫耶婆那（Yebona），南方有國王名叫釋迦（Shijia），東方有國王名叫兜沙羅（Doushaluo）。這四個國王都有很多眷屬。
【English Translation】 To sustain the remaining life. King Ashoka even commanded ghosts and spirits to build a mountain tens of zhang (a unit of length) high within the city. He cut off the passage of people and things from outside. Then, following the king's command, he led the people to donate clothing and wealth to build a stone statue of one zhang and six chi (another unit of length) high, using the mountain as a stone chamber.
Buddha's Shadow Six
A Dragon King earnestly requested the Buddha to reside permanently in his abode. If the Buddha did not stay there, he would generate evil thoughts and be unable to attain enlightenment. The Brahma Kings also earnestly urged the Buddha, 'For the sake of all sentient beings, do not dwell here alone.' The Dragon King offered a seven-jeweled palace to the Tathagata (one of the Buddha's titles). The Buddha said, 'There is no need. Just give me the Rakshasa (evil spirit) stone cave.' The Buddha retracted his supernatural powers and entered the stone chamber alone. He laid out his own seat and sat in the lotus position. At that time, the Rakshasa woman and the Dragon built five stone chambers for the four great disciples and Ananda (one of the Buddha's ten great disciples). The Buddha accepted the invitations from the King of Naxianhe City and various countries, and everywhere he saw the Buddha, with transformation Buddhas filling the magnificent seats in the sky. The Dragon King was delighted and made a great vow: 'May I become a Buddha like this in the future.' The Buddha accepted the king's invitation and stayed for seven days, retracting his supernatural powers and emerging from the stone cave, traveling to various places with the monks, followed by the Dragon King. Later, when the Buddha returned to the country, the Dragon King wept and cried, reporting, 'Please do not abandon me.' The Bhagavan (another of the Buddha's titles) comforted him, saying, 'I will sit in your cave for one thousand five hundred years.' At that time, the Dragon Kings joined their palms and invited the Buddha into the cave. The Buddha sat in the cave and manifested eighteen transformations, leaping into the stone like a clear mirror. The Buddha's shadow appeared outside the stone. It could be seen from afar, but nothing could be seen up close. Hundreds of thousands of devas (gods) made offerings to the Buddha's shadow. The shadow also preached the Dharma (Buddhist teachings). The stone cave is one zhang and eight chi high and twenty-four bu (another unit of length) deep, with a clear white stone color (from the sixth volume of the Sutra on Contemplating the Buddha).
The Extinction of the Dharma Twenty-Three
The Buddha said, 'I entrust the Dharma (Buddhist teachings) to humans and devas (gods). My Dharma will not move for a thousand years.' He told Indra (Buddhist protector deity) and the Four Heavenly Kings that after my Nirvana (Buddhist term for liberation), each of you should protect the Dharma in your own country. After a thousand years, there will be evil winds and heavy rains, with many disasters, people will be hungry, all things will be destroyed, food will lose its taste, and treasures will sink. In the west, there is a king named Bolo Po (缽羅婆). In the north, there is a king named Yebona (耶婆那). In the south, there is a king named Shijia (釋迦). In the east, there is a king named Doushaluo (兜沙羅). These four kings all have many dependents.
屬。殺害比丘破壞塔寺。四方盡亂。時諸比丘來集中國。拘睒彌國王名摩因陀羅西那。生子。手似血涂。身似甲冑。有大勇力。有五百大臣同日生子。皆血手胄身。時拘睒彌國一日雨血。王見惡相即大恐怖請問相師。相師答曰。王今生子。當王閻浮提多殺害人。為名難當。年漸長大。時四惡王。從四方來。王大憂怖。有天神告曰。大王但立難當為王。足能降伏四大惡王。便依神言舍位與子。以髻中明珠。冠其子首。集五百大臣。香水灌頂。令往征伐。諸臣之子身被甲冑。從王征討。與四惡王戰。殺之都盡。王閻浮提。治拘睒彌鞞國。佛告四大天王。巴連弗國。當有婆羅門。名曰阿耆尼達多。通達比陀經論。此婆羅門當納妻。其妻有身。便欲與人論議。以問相師。相師答曰。是胎中兒。當了達一切經論。生子明瞭解一切經論及諸醫方。教授五百弟子。於我法中出家學道。通達三藏。善能說法。辯才巧妙攝多眷屬。此巴連弗邑。當有大商主。名曰須陀那。其妻有身。便質直柔和諸根寂靜。時彼商主即問相師。相師答曰。胎中兒極為良善。月滿生子名曰修羅陀。年紀漸長於我法中出家學道。勤行精進證羅漢果。然其寡聞少欲知足。及少知舊居。在揵陀摩羅山。恒為難當王說法。難當見父王過世。兩手抱父尸悲號啼哭憂惱傷心
【現代漢語翻譯】 屬（指前文所述的惡行）。殺害比丘，破壞塔寺。四方大亂。當時，各地的比丘來到中國。拘睒彌國（Kauśāmbī）的國王名叫摩因陀羅西那（Mayindrasena），他生了一個兒子，手像被血塗抹過一樣，身體像穿著甲冑。他有很大的勇氣和力量。同時，有五百位大臣也在同一天生了兒子，這些孩子的手也都像被血塗抹過，身體也像穿著甲冑。當時，拘睒彌國有一天下了血雨。國王看到這些不祥之兆，非常恐懼，於是請教相師。相師回答說：『大王您現在生的這個兒子，將會統治閻浮提（Jambudvīpa），並且會殺害很多人，給他取名為難當（Nandana）。』難當年紀漸長。當時，四位惡王從四方來犯。國王非常憂慮和害怕。這時，有天神告訴他說：『大王您只要立難當為王，他就能夠降伏這四大惡王。』於是，國王聽從了天神的建議，把王位讓給了兒子。他從髮髻中取出明珠，戴在兒子的頭上。召集五百位大臣，用香水為難當灌頂，讓他去征討。那些大臣的兒子們身穿甲冑，跟隨難當王去征討，與四惡王交戰，將他們全部殺死。難當王統治閻浮提，治理拘睒彌鞞國（Kauśāmbī）。佛（Buddha）告訴四大天王：『巴連弗國（Pāṭaliputra）將會有一位婆羅門，名叫阿耆尼達多（Agnidatta），通達吠陀經論（Veda）。這位婆羅門將會娶妻，他的妻子懷孕后，想要與人辯論。於是去請教相師。相師回答說：『她腹中的孩子，將來會通達一切經論。』生下的兒子聰明，瞭解一切經論以及各種醫方，教授五百名弟子。他會在我的佛法中出家學道，通達三藏（Tripiṭaka），善於說法，辯才巧妙，攝受很多眷屬。』『這個巴連弗邑（Pāṭaliputra）將會有一位大商主，名叫須陀那（Sudatta）。他的妻子懷孕后，變得正直柔和，諸根寂靜。當時，這位商主就去請教相師。相師回答說：『她腹中的孩子非常善良。』滿月後生下的兒子名叫修羅陀（Suratha）。年紀漸長后，他會在我的佛法中出家學道，勤奮修行，證得阿羅漢果（Arhat）。然而，他寡聞少欲，知足常樂，並且很少知道以前的事情，住在揵陀摩羅山（Gandhamādana），經常為難當王說法。』難當王看到父王去世，雙手抱著父王的屍體，悲號啼哭，憂愁傷心。
【English Translation】 Belonging to (the aforementioned evil deeds). Killing Bhikshus (monks), destroying stupas and temples. Great chaos in all directions. At that time, Bhikshus from various places came to China. The king of Kauśāmbī named Mayindrasena had a son whose hands were like smeared with blood, and his body was like wearing armor. He had great courage and strength. At the same time, five hundred ministers also had sons born on the same day, and these children's hands were also like smeared with blood, and their bodies were also like wearing armor. At that time, Kauśāmbī had a day of raining blood. The king saw these ominous signs and was very frightened, so he consulted a fortune teller. The fortune teller replied, 'Your Majesty, the son you are now giving birth to will rule Jambudvīpa and will kill many people. Name him Nandana.' Nandana grew older. At that time, four evil kings came from all directions to invade. The king was very worried and afraid. At this time, a deity told him, 'Your Majesty, as long as you make Nandana the king, he will be able to subdue these four evil kings.' So, the king followed the deity's advice and abdicated the throne to his son. He took out a bright pearl from his hair bun and put it on his son's head. He gathered five hundred ministers and poured fragrant water on Nandana's head, sending him to conquer. The sons of those ministers wore armor and followed King Nandana to conquer, fighting with the four evil kings and killing them all. King Nandana ruled Jambudvīpa and governed Kauśāmbī. The Buddha told the Four Heavenly Kings, 'In Pāṭaliputra, there will be a Brahmin named Agnidatta who is well-versed in the Vedas. This Brahmin will marry, and his wife will become pregnant and want to debate with others. So she consults a fortune teller. The fortune teller replies, 'The child in her womb will understand all the scriptures in the future.' The son born is intelligent and understands all the scriptures and various medical prescriptions, teaching five hundred disciples. He will leave home to study the Dharma in my Buddha-dharma, understand the Tripiṭaka, be good at preaching, have skillful eloquence, and gather many followers.' 'In this Pāṭaliputra, there will be a great merchant named Sudatta. After his wife becomes pregnant, she becomes upright, gentle, and her senses are quiet. At that time, this merchant consulted a fortune teller. The fortune teller replied, 'The child in her womb is very kind.' The son born after the full moon is named Suratha. As he grows older, he will leave home to study the Dharma in my Buddha-dharma, diligently practice, and attain the Arhat fruit. However, he is ignorant, has few desires, is content, and rarely knows about the past, living in Gandhamādana, often preaching to King Nandana.' King Nandana saw his father pass away, held his father's body in his arms, cried sadly, and was worried and heartbroken.
。時彼三藏為王說法。王憂惱即止。于佛法中生大敬信。而發聲唱言。自今以後我施諸比丘無恐畏適意為樂。而問比丘。前四惡王毀滅佛法更幾年歲。諸比丘答云。經十二年。王心念言。作師子吼。我當十二年中。供養五眾種種豐足。供施之日。天當降香澤之雨。遍閻浮提一切苗稼皆得增長。諸方人眾皆持供具來詣拘睒彌國。供養眾僧。時諸比丘不勤三業。戲論過日。貪著利養好自嚴飾身著妙服離出家法形類比丘。而是法中大賊。壞正法幢。建惡魔幡。滅正法炬。然煩惱火。消正法海。壞正法橋。沒正法船。沒正法樹。時天龍鬼神等於諸比丘皆生惡意。厭惡遠離。不復衛護。而同聲唱言。卻後七日佛法滅盡。號啕悲泣。共相謂言。至說戒日比丘斗諍。如來正法於此而滅。諸優婆塞聞諸天言。共詣眾中諫諸比丘斗諍。至十五日說戒。時揵陀摩羅山阿羅漢修羅陀。觀閻浮提。今日何處。有眾僧欲往說戒。即詣拘睒彌。時彼僧眾乃有百千人。唯有此阿羅漢修羅陀來。又復有一三藏名曰弟子。此是如來最後大眾聚集。爾時維那行舍羅籌。白三藏言。眾僧已集。今為說波羅提木叉。時彼上座答言。閻浮提如來弟子皆來集此數有百千。如是眾中我為上首。了達三藏不學戒律。況復餘者而有所學。今當爲誰而說戒律。時阿羅漢修羅陀
【現代漢語翻譯】 現代漢語譯本：當時，那位三藏法師為國王說法，國王的憂愁煩惱立刻停止，對佛法產生了極大的敬重和信心。他大聲宣告：『從今以後，我將以無所畏懼、適意快樂的心情來供養各位比丘。』 他問比丘們：『之前的四個惡王毀滅佛法，總共經過了多少年？』 比丘們回答說：『經過了十二年。』 國王心想：『我要發出獅子吼，在這十二年中，以種種豐盛的物資供養五眾。』 在供養的日子裡，天空將降下香澤之雨，遍及整個閻浮提，一切莊稼都能得到生長。各方的人們都將帶著供養的器具來到拘睒彌國，供養眾僧。當時，各位比丘不勤于身、口、意三業，終日嬉戲談論，貪圖利養，喜歡裝飾自己，穿著華麗的服裝，遠離了出家人的本分，外形像比丘，實際上卻是佛法中的大賊，摧毀正法的旗幟，樹立惡魔的旗幟，熄滅正法的火炬，點燃煩惱的火焰，消融正法的海洋，破壞正法的橋樑，沉沒正法的船隻，砍倒正法的樹木。當時，天龍鬼神等對於各位比丘都產生了惡意，厭惡並遠離他們，不再衛護他們，並且同聲宣告：『七天之後，佛法將滅盡！』 他們號啕大哭，互相說道：『到了說戒的那一天，比丘們會發生爭鬥，如來的正法將因此而滅亡。』 各位優婆塞聽到天神們的話，一起到僧眾中勸諫各位比丘不要爭鬥。到了十五日說戒的時候，在揵陀摩羅山（Gandhamala，香山）的阿羅漢修羅陀（Arhant Suratha）觀察閻浮提（Jambudvipa，南贍部洲），心想：『今天哪裡有僧眾要前往說戒？』 於是他來到了拘睒彌國。當時，那裡的僧眾有成百上千人，只有這位阿羅漢修羅陀前來。又有一位三藏法師，名叫弟子，這是如來最後的大眾聚集。當時，維那（Vina，糾察僧眾）行使舍羅籌（Shala chop，竹籌），稟告三藏法師說：『眾僧已經集合完畢，現在請您為大家宣說波羅提木叉（Pratimoksha，戒經）。』 當時，那位上座回答說：『閻浮提如來的弟子都聚集在這裡，人數有成百上千。在這樣的僧眾中，我為上首，通達三藏，卻不學習戒律，更何況其他人呢？現在我應當為誰宣說戒律呢？』 這時，阿羅漢修羅陀
【English Translation】 English version: At that time, the Tripitaka master preached to the king, and the king's worries and anxieties immediately ceased, and he developed great respect and faith in the Buddha's Dharma. He proclaimed loudly: 'From now on, I will offer to all the Bhikkhus with a fearless and comfortable mind.' He asked the Bhikkhus: 'How many years have passed since the previous four evil kings destroyed the Buddha's Dharma?' The Bhikkhus replied: 'Twelve years have passed.' The king thought to himself: 'I will roar like a lion, and in these twelve years, I will provide abundant offerings to the five groups.' On the days of offering, the sky will rain fragrant dew, covering the entire Jambudvipa (Jambudvipa, the southern continent), and all crops will grow. People from all directions will bring offerings to the country of Kausambi (Kausambi, ancient Indian city) to offer to the Sangha. At that time, the Bhikkhus were not diligent in their three karmas of body, speech, and mind, spending their days in idle talk, greedy for gain, fond of adorning themselves, wearing splendid clothes, deviating from the duties of a renunciate, resembling Bhikkhus in appearance, but in reality, they were great thieves in the Dharma, destroying the banner of the true Dharma, erecting the banner of the evil demon, extinguishing the torch of the true Dharma, igniting the fire of afflictions, dissolving the ocean of the true Dharma, destroying the bridge of the true Dharma, sinking the ship of the true Dharma, and felling the tree of the true Dharma. At that time, the Nagas, Yakshas, and other deities developed ill will towards the Bhikkhus, detesting and distancing themselves from them, no longer protecting them, and proclaiming in unison: 'In seven days, the Buddha's Dharma will be extinguished!' They wailed and wept, saying to each other: 'On the day of reciting the precepts, the Bhikkhus will quarrel, and the Tathagata's (Tathagata, 'Thus Come One', an epithet of the Buddha) true Dharma will be extinguished because of this.' The Upasakas (Upasaka, a male lay follower) heard the words of the deities and went together to the Sangha to admonish the Bhikkhus not to quarrel. On the fifteenth day, when the precepts were to be recited, the Arhat (Arhat, enlightened disciple) Suratha of Gandhamala Mountain (Gandhamala, Fragrant Mountain) observed Jambudvipa (Jambudvipa, the southern continent), thinking: 'Where are the Sangha going to recite the precepts today?' So he came to the country of Kausambi. At that time, there were hundreds of thousands of Sangha members there, and only this Arhat Suratha came. There was also a Tripitaka master named Disciple, and this was the last great gathering of the Tathagata. At that time, the Vina (Vina, monastic proctor) used the Shala chop (Shala chop, bamboo tally) to inform the Tripitaka master: 'The Sangha has gathered, now please recite the Pratimoksha (Pratimoksha, book of monastic rules) for everyone.' At that time, the senior monk replied: 'The Tathagata's disciples in Jambudvipa have all gathered here, numbering in the hundreds of thousands. Among such a Sangha, I am the leader, understanding the Tripitaka, but not studying the precepts, let alone others? Who should I recite the precepts for now?' At this time, the Arhat Suratha
立上座前。合掌白上座。但說波羅提木叉。如佛在時。舍利弗目揵連等大比丘眾所學法我今已悉學。如來雖滅已出千歲。彼所制律儀我悉已備。上座弟子聞修羅陀比丘自言如來所制戒律我悉備持。起不忍心。有一弟子名曰安伽陀。極生忿恨。從坐起罵辱彼聖。汝是下座比丘愚癡無智而毀辱我師。即持利刀殺彼聖人。時有一鬼名曰大提木法。作是念言。世間唯有此一羅漢。而為惡比丘弟子所害。執持金剛杵打頭命終。時阿羅漢弟子。見殺其師忿恨不忍。即殺三藏。時諸天世人悲哀啼泣。嗚呼苦哉。如來正法今便都盡。即此大地六種震動。無量眾生號吼啼泣。各各離散。時拘睒彌王。聞諸比丘殺阿羅漢及三藏法師。心生惱惋。諸邪見輩競破塔廟。及害比丘。從是佛法索然頓滅(出雜阿含)佛告阿難。我泥洹后。法欲滅時。五濁惡世魔道興盛。諸魔沙門壞亂吾道。著俗衣裳飾好袈裟五色之服。飲酒炙肉殺生貪味。無有慈心更相憎嫉。時有菩薩精進修德。一切敬待人所宗尚。教化平等。憐貧念老。救育窮厄。恒以經像。令人奉事。作諸福德。志性溫善。不侵害人。捐身濟物。不自惜己。忍辱仁和。設有是人。眾魔比丘咸共嫉之。誹謗揚惡擯黜驅遣不令得住。自共於後不修道德。寺廟空荒不復修理。轉就毀壞。但貪財物。積聚不
【現代漢語翻譯】 現代漢語譯本： 立於上座之前，合掌對上座說：『我所說的波羅提木叉（戒律），如同佛陀在世時一樣。舍利弗（智慧第一）和目犍連（神通第一）等大比丘眾所學習的佛法，我現在都已經完全學會了。如來（佛陀的稱號）雖然已經涅槃（圓寂）千年，但他所制定的戒律，我都已經準備齊全。』上座的弟子聽到修羅陀比丘（人名）自稱『如來所制定的戒律我都全部持守』，心中生起不忍之心。其中有一位弟子名叫安伽陀（人名），極度憤怒，從座位上站起來辱罵那位聖者：『你這個下座比丘，愚癡無知，竟然敢譭謗我的老師！』隨即拿起利刀殺害了那位聖人。當時，有一位鬼神名叫大提木法（鬼神名），心想：『世間只有這一位阿羅漢（斷盡煩惱的聖人），竟然被惡比丘的弟子所殺害！』於是手持金剛杵打死了那個弟子的頭。當時，阿羅漢的弟子看到自己的老師被殺，心中忿恨難忍，隨即殺害了三藏法師（精通經、律、論的法師）。當時，所有的天人和世人都悲哀啼哭，哀嘆道：『嗚呼，太痛苦了！如來的正法現在就要全部滅盡了！』隨即大地發生了六種震動，無數眾生號啕大哭，各自離散。當時，拘睒彌王（國王名）聽到眾比丘殺害了阿羅漢和三藏法師，心中惱怒悲傷。那些邪見之輩競相破壞塔廟，並且殺害比丘。從此以後，佛法衰敗，幾乎全部滅絕。（出自《雜阿含經》） 佛陀告訴阿難（佛陀的弟子）：『我涅槃之後，佛法將要滅亡的時候，五濁惡世（充滿各種污濁的時代）魔道將會興盛。各種魔性的沙門（出家人）將會擾亂我的佛道，穿著世俗的衣裳，裝飾華麗的袈裟和五顏六色的服裝，飲酒吃肉，殺生貪圖美味，沒有慈悲之心，互相憎恨嫉妒。』 『當時會有菩薩（發菩提心，立志成佛的人）精進修行，積累功德，受到人們的尊敬和推崇，教化眾生平等，憐憫貧窮的人，關懷年老的人，救濟貧困的人，經常用佛經和佛像，勸導人們供奉，做各種善事，心性溫和善良，不侵害他人，捨棄自身來救濟他人，不吝惜自己的生命，忍辱謙和。如果出現這樣的人，眾魔比丘會一起嫉妒他，誹謗他，宣揚他的惡行，排斥他，驅趕他，不讓他居住。他們自己不修道德，寺廟空曠荒廢，不再修繕，逐漸毀壞，只貪圖財物，積聚不…
【English Translation】 English version: Standing before the senior monk, with palms together, he said to the senior monk: 'The Pratimoksha (code of monastic rules) that I speak of is just as it was when the Buddha was alive. The Dharma learned by the great assembly of monks such as Shariputra (foremost in wisdom) and Maudgalyayana (foremost in supernatural powers), I have now fully learned. Although the Tathagata (an epithet of the Buddha) has passed into Nirvana (final liberation) for a thousand years, the precepts he established, I have fully prepared.' The senior monk's disciple, upon hearing the Bhikshu (monk) Shuradha (name) claim, 'All the precepts established by the Tathagata, I fully uphold,' felt unbearable anger in his heart. One of the disciples, named Angada (name), became extremely enraged, rose from his seat, and insulted that holy one: 'You, a junior Bhikshu, are foolish and ignorant, daring to slander my teacher!' Immediately, he took a sharp knife and killed that holy person. At that time, a ghost named Mahatimukha (name of a ghost) thought to himself: 'In this world, there is only this one Arhat (one who has attained enlightenment), and he has been killed by the disciple of an evil Bhikshu!' He then wielded a Vajra (thunderbolt) and struck the disciple's head, killing him. At that time, the Arhat's disciple, seeing his teacher killed, felt unbearable anger and immediately killed the Tripitaka master (master of the three baskets of scriptures). At that time, all the Devas (gods) and people wept in sorrow, lamenting: 'Alas, how painful! The Tathagata's true Dharma is now about to be completely extinguished!' Immediately, the earth shook in six ways, and countless beings wailed and cried, scattering in all directions. At that time, King Kaushambi (name of a king), upon hearing that the Bhikshus had killed the Arhat and the Tripitaka master, felt distressed and grieved. Those with heretical views vied to destroy pagodas and temples, and killed Bhikshus. From then on, the Buddha's Dharma declined and was almost completely extinguished. (From the Samyukta Agama Sutra) The Buddha told Ananda (the Buddha's disciple): 'After my Nirvana, when the Dharma is about to perish, in the evil age of the five defilements (an era filled with various impurities), the path of demons will flourish. Various demonic Shramanas (ascetics, monks) will disrupt my Buddha-dharma, wearing secular clothing, adorning themselves with ornate Kasayas (monastic robes) and colorful garments, drinking wine and eating meat, killing living beings and craving delicious flavors, without compassion, hating and envying each other.' 'At that time, there will be Bodhisattvas (those who have generated Bodhicitta, the aspiration for enlightenment) diligently cultivating virtue, accumulating merit, respected and revered by people, teaching beings equally, having compassion for the poor, caring for the elderly, and helping the needy, constantly using Sutras (scriptures) and images of the Buddha to encourage people to make offerings, doing various good deeds, with gentle and kind natures, not harming others, sacrificing themselves to help others, not being stingy with their own lives, being patient and harmonious. If such people appear, the assembly of demonic Bhikshus will all be jealous of them, slandering them, spreading their evil deeds, rejecting them, driving them away, not allowing them to reside. They themselves will not cultivate virtue, temples will be empty and desolate, no longer repaired, gradually falling into ruin, only greedy for wealth, accumulating…
散。不作福德。販賣奴婢耕田種植。焚燒山林傷害眾生。無有慈心。奴為比丘。婢為比丘尼。無有道德。淫妷濁亂。男女不別。令道薄淡。皆由斯輩。或避縣官。依倚吾道。求作比丘。不修戒律。月半月盡。絓名講戒。厭惓懈怠。不欲聽聞。抄略前後。不肯盡說。經不誦讀。設有讀者。不識字句。為強言是不咨明者。貢高求名噓天推步。以為榮貴望人供養。諸魔比丘命終之後。精神當墮無澤地獄。五逆罪中餓鬼畜生靡不更歷。過恒沙劫罪竟。乃出生在邊國無三寶處。法欲滅時。女人精勤恒作功德。男子懈慢不用法語。眼見沙門如視糞土。無有信心。法輪殄沒諸天泣淚。水旱不調五穀不熟。災疫流行死亡者眾。人民勤苦縣官侵克。不修道理皆思樂亂。惡人轉多善者甚少。日月轉促人命轉短。四十頭白裁壽六十。男子壽短。女人命長。七八九十或至百歲。大水忽起卒至無期。世人不信故謂有常。眾生雜類無有豪賤。沒溺浮。漂魚鱉啖食菩薩比丘眾魔驅逐不預眾會。菩薩入山福德之處惔怕自守以為忻快。壽命延長諸天衛護。月光出世得相遭值。共興吾道五十二歲。首楞嚴經。般舟三昧。先滅化去。十二部經尋復化滅盡不復現不見文字。沙門袈裟自然變白。聖王去後吾法滅盡。譬如油燈臨欲滅時光更猛盛。於是便滅。吾法盡時
【現代漢語翻譯】 現代漢語譯本 不做善事積德，販賣奴婢，耕田種植，焚燒山林，傷害眾生，沒有慈悲心。男奴成為比丘（bhiksu，佛教僧侶），女婢成為比丘尼（bhiksuni，佛教女尼），沒有道德，淫亂污濁，男女之間沒有區別，使得佛法衰微。這些都是因為這類人造成的。或者爲了躲避官府的追捕，依附於我的佛道，尋求成為比丘，卻不遵守戒律。在每月初一和十五，只是掛個名頭講戒，感到厭倦懈怠，不願聽聞。抄略經文的前後部分，不肯完整地講述。經典不誦讀，即使有誦讀者，也不認識字句，還強詞奪理，不請教明白的人。貢高我慢，追求名利，誇誇其談，推算天象，以此為榮，希望得到別人的供養。這些魔性的比丘死後，靈魂將墮入無澤地獄。在五逆罪（matricide, patricide, arhat-slaying, causing schism in the Sangha, and parricide）中，經歷餓鬼和畜生道，沒有哪個沒經歷過。經過像恒河沙粒一樣多的劫數后，罪業才結束，然後出生在邊遠國家，沒有佛法僧三寶的地方。當佛法將要滅亡時，女人精進勤奮，經常行善積德，男子懈怠懶惰，不聽從佛法教誨，看到沙門（sramana，出家修行者）就像看到糞土一樣，沒有信心。法輪（dharma wheel，佛法）熄滅，諸天神哭泣流淚，水旱災害不調和，五穀不豐收，災疫流行，死亡的人很多。人民生活困苦，官府侵奪百姓，不修習正道，都想著作亂。惡人越來越多，善人很少。日月執行越來越快，人的壽命越來越短，四十歲頭髮就白了，勉強活到六十歲。男子壽命短，女人壽命長，七八九十歲甚至活到一百歲。大水突然爆發，來臨沒有預兆，世人不相信，所以認為一切如常。各種眾生，沒有高低貴賤之分，都被淹沒，漂浮，魚鱉吞食，菩薩比丘被眾魔驅逐，不能參與大眾集會。菩薩進入山林福德之地，安靜地守護自己，以此為快樂。壽命得以延長，諸天神衛護。月光菩薩出世，得以相遇，共同振興我的佛道五十二年。《首楞嚴經》（Surangama Sutra）和《般舟三昧經》（Pratyutpanna Samadhi Sutra）首先消失化去，十二部經（twelve categories of Buddhist scriptures）隨即也消失滅盡，不再顯現，看不見文字。沙門的袈裟自然變成白色。聖王（cakravartin，轉輪聖王）離去後，我的佛法就滅盡了。就像油燈將要熄滅時，光芒更加猛烈，然後就熄滅了。我的佛法滅盡時。
【English Translation】 English version They do not cultivate merit and virtue, trade in slaves, engage in farming and planting, burn mountains and forests, harm sentient beings, and lack compassion. Male slaves become bhiksus (Buddhist monks), and female slaves become bhiksunis (Buddhist nuns), without morality, indulging in licentiousness and impurity, with no distinction between men and women, causing the Dharma to decline. All this is due to such people. Some, to escape the authorities, rely on my Dharma, seeking to become bhiksus, but do not observe the precepts. On the first and fifteenth of each month, they merely nominally recite the precepts, feeling weary and lazy, unwilling to listen. They abbreviate the beginning and end of the scriptures, unwilling to explain them fully. They do not recite the scriptures, and even if there are those who do, they do not recognize the words and phrases, yet they argue strongly and do not consult those who are knowledgeable. They are arrogant, seeking fame and profit, boasting and calculating the heavens, considering this to be glorious, hoping to receive offerings from others. These demonic bhiksus, after death, will fall into the Avici Hell. Among the five rebellious acts (matricide, patricide, arhat-slaying, causing schism in the Sangha, and parricide), they will experience the realms of hungry ghosts and animals, without exception. After countless kalpas (aeons) like the sands of the Ganges, their sins will end, and they will be born in remote countries, where there are no Three Jewels (Buddha, Dharma, Sangha). When the Dharma is about to perish, women will be diligent and constantly perform meritorious deeds, while men will be lazy and unwilling to listen to the Dharma, seeing sramanas (wandering ascetics) as if they were filth, without faith. The Dharma wheel (dharma wheel, the teachings of the Buddha) will be extinguished, and the devas (gods) will weep tears, the water and drought will be unbalanced, the five grains will not ripen, plagues will spread, and many will die. The people will suffer hardships, and the authorities will oppress them, not cultivating the path of righteousness, but all thinking of rebellion. Evil people will increase, and good people will be few. The days and months will pass quickly, and people's lives will be short. At forty, their hair will turn white, and they will barely live to sixty. Men will have short lives, and women will have long lives, living to seventy, eighty, ninety, or even a hundred years. Great floods will suddenly arise, coming without warning, but the people of the world will not believe it, thinking that everything is as usual. All kinds of sentient beings, without distinction of high or low, will be submerged, floating, eaten by fish and turtles, the Bodhisattvas and bhiksus will be driven away by demons, unable to participate in the assemblies. The Bodhisattvas will enter the mountains and forests, places of merit and virtue, quietly guarding themselves, taking this as joy. Their lives will be prolonged, and the devas will protect them. When Moonlight Bodhisattva appears in the world, they will be able to meet and together revive my Dharma for fifty-two years. The Surangama Sutra (Surangama Sutra) and the Pratyutpanna Samadhi Sutra (Pratyutpanna Samadhi Sutra) will first disappear and vanish, and the twelve categories of Buddhist scriptures (twelve categories of Buddhist scriptures) will also disappear and vanish, no longer appearing, and the words will not be seen. The kasaya (robe) of the sramanas will naturally turn white. After the departure of the cakravartin (wheel-turning king), my Dharma will perish. It is like a lamp about to go out, its light becoming more intense, and then it goes out. When my Dharma is exhausted.
亦如燈滅。自此之後難可綱紀。如是久后彌勒當下世間作佛。天下太平毒氣消除。雨潤和適五穀滋茂。樹木長大人長八丈。皆壽八萬四千歲。眾生得度不可。稱計(出法滅盡經)。
經律異相卷第六 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第七(諸釋部)
梁沙門僧旻寶唱等集釋氏緣起一凈飯舍壽二摩耶生忉利天三大愛道出家四羅睺羅處胎六年五羅睺羅出家六羅云受佛戒得道七難陀出家八調達出家九阿那律出家十跋提出家十一琉璃王滅釋種十二五百釋女投請二師十三佛奴車匿馬揵陟前世緣愿十四
釋氏緣起一
過去有王名郁摩(又云懿摩長阿含經云鼓摩蓋方言之左右耳)王。有四庶子。一名照目。二名聰目。三名調伏象。四名尼樓(長阿含經名異一名面光二曰象食三曰路楯四曰莊嚴)並聰明神武大有威德。第一夫人有子名曰長生。頑薄醜陋眾人所賤。夫人白王。四子神俊我兒頑墜。若承嗣者必競陵奪。若王擯斥四子我心乃安。王曰。四子仁孝既無愆咎。云何擯黜。夫人又曰。我心劬勞實兼國家。四子英武民各懷歸。樹黨若立一旦競逐必相殄滅。大國之祚翻為他有。愿王圖之。王曰。汝言是矣。即呼四子。敕之曰。汝有過於吾。吾不忍汝死。各速出國。克己
【現代漢語翻譯】 亦如燈火熄滅一般。自此之後，難以用常法來約束和規範。像這樣經過很久以後，彌勒（Maitreya，未來佛）將會降生到世間成佛。那時天下太平，毒害之氣消除，雨水調和適宜，五穀豐茂生長。樹木高大，人身高八丈，壽命都長達八萬四千歲。能夠得到度化的眾生，數量多到無法計算。（出自《法滅盡經》）
《經律異相》卷第六 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第七（諸釋部）
梁代沙門僧旻、寶唱等人編輯整理：釋迦牟尼佛的緣起：一、凈飯王（Suddhodana，釋迦牟尼佛之父）舍壽，二、摩耶夫人（Maya，釋迦牟尼佛之母）生於忉利天（Trayastrimsa，欲界六天之一），三、大愛道（Mahaprajapati，釋迦牟尼佛姨母）出家，四、羅睺羅（Rahula，釋迦牟尼佛之子）在母胎六年，五、羅睺羅出家，六、羅云（Rahula，羅睺羅的另一種譯法）受佛戒得道，七、難陀（Nanda，釋迦牟尼佛之弟）出家，八、調達（Devadatta，釋迦牟尼佛的堂兄弟）出家，九、阿那律（Anuruddha，釋迦牟尼佛的弟子）出家，十、跋提（Bhadrika，釋迦牟尼佛的弟子）出家，十一、琉璃王（Virudhaka，憍薩羅國王子）滅釋迦族，十二、五百釋迦族女子投奔請求二位比丘尼為師，十三、佛的奴僕車匿（Channa，釋迦牟尼佛的僕人）和馬揵陟（Mankanaka，人名）前世的因緣和願望，十四。
釋迦牟尼佛的緣起 一
過去有一位國王名叫郁摩（Ukka，又寫作懿摩，長阿含經中稱為鼓摩，大概是方言發音的左右差異）。這位國王有四個庶出的兒子，一名叫照目，二名叫聰目，三名叫調伏象，四名叫尼樓（長阿含經中的名字不同，一名面光，二名叫象食，三名叫路楯，四名叫莊嚴）。他們都聰明神武，具有很大的威德。第一夫人有一個兒子，名叫長生，他愚笨醜陋，被眾人所輕賤。夫人對國王說：『四個兒子都神采英俊，我的兒子卻愚笨墮落。如果讓他繼承王位，他們必定會爭奪陵辱他。如果大王能放逐這四個兒子，我的心才能安定。』國王說：『四個兒子仁慈善良又很孝順，並沒有什麼過錯和罪責，怎麼能放逐他們呢？』夫人又說：『我為國家操勞，實在非常辛苦。四個兒子英勇威武，百姓各自心懷歸附。如果他們結黨營私，一旦發生爭奪，必定會互相殘殺。大國的基業反而會被他人所奪取。希望大王能好好謀劃。』國王說：『你說得對。』於是召來四個兒子，告誡他們說：『你們犯了超過我的錯誤，我不忍心處死你們，各自趕快出國，克制自己。』
【English Translation】 It is like a lamp extinguishing. From then on, it will be difficult to govern and regulate with ordinary methods. After a long time like this, Maitreya (the future Buddha) will descend into the world to become a Buddha. At that time, the world will be peaceful, the poisonous atmosphere will be eliminated, the rain will be harmonious and suitable, and the five grains will grow luxuriantly. The trees will be tall, people will be eight 'zhang' tall, and their lifespans will be eighty-four thousand years. The number of sentient beings who can be saved will be countless. (From the 'Sutra of the Extinction of the Dharma')
'Miscellaneous Resemblances of Sutras and Vinaya', Volume 6 Taisho Tripitaka Volume 53, No. 2121, 'Miscellaneous Resemblances of Sutras and Vinaya'
'Miscellaneous Resemblances of Sutras and Vinaya', Volume 7 (Various Interpretations)
Compiled and interpreted by the monks Sengmin and Baochang of the Liang Dynasty: The origins of Shakyamuni Buddha: 1. King Suddhodana (Shakyamuni Buddha's father) relinquishes his life; 2. Queen Maya (Shakyamuni Buddha's mother) is born in Trayastrimsa Heaven (one of the six heavens of the desire realm); 3. Mahaprajapati (Shakyamuni Buddha's aunt) leaves home; 4. Rahula (Shakyamuni Buddha's son) is in the womb for six years; 5. Rahula leaves home; 6. Rahula (another translation of Rahula) receives the Buddha's precepts and attains enlightenment; 7. Nanda (Shakyamuni Buddha's brother) leaves home; 8. Devadatta (Shakyamuni Buddha's cousin) leaves home; 9. Anuruddha (Shakyamuni Buddha's disciple) leaves home; 10. Bhadrika (Shakyamuni Buddha's disciple) leaves home; 11. King Virudhaka (prince of Kosala) exterminates the Shakya clan; 12. Five hundred Shakya women seek refuge and request the two Bhikkhunis as teachers; 13. The past causes and vows of the Buddha's servant Channa (Shakyamuni Buddha's servant) and Mankanaka (a person's name); 14.
The Origins of Shakyamuni Buddha - One
In the past, there was a king named Ukka (also written as Ikkha, called Goma in the Long Agama Sutra, probably a difference in pronunciation in different dialects). This king had four sons from concubines: the first was named Zhao Mu, the second was named Cong Mu, the third was named Tiao Fu Xiang, and the fourth was named Ni Lou (the names are different in the Long Agama Sutra: the first is Mian Guang, the second is Xiang Shi, the third is Lu Dun, and the fourth is Zhuang Yan). They were all intelligent, brave, and had great power. The first queen had a son named Chang Sheng, who was foolish, ugly, and despised by everyone. The queen said to the king, 'The four sons are all handsome and talented, but my son is foolish and degenerate. If he inherits the throne, they will surely compete and humiliate him. If the king banishes these four sons, my heart will be at peace.' The king said, 'The four sons are benevolent, kind, and filial, and have no faults or crimes. How can I banish them?' The queen said again, 'I toil for the country and am truly exhausted. The four sons are brave and martial, and the people each harbor allegiance to them. If they form factions and engage in private affairs, once a struggle occurs, they will surely kill each other. The foundation of the great country will instead be seized by others. I hope the king will plan carefully.' The king said, 'What you say is true.' So he summoned the four sons and warned them, 'You have committed errors exceeding mine. I cannot bear to put you to death. Each of you quickly leave the country and restrain yourselves.'
圖生。勿復𨶳𨵦自貽後悔。四子奉敕。即便裝嚴。母及同生姊妹。並求俱去。時諸力士一切人民。多樂隨從。王悉聽之。到雪山邊住直樹林。母為納妃自營頓住。數年之中歸德如市。遂大熾盛。郁為強國。數年之後父思見之。遣信報召。皆辭過不還。王便三嘆。我子有能。能自存立。因此以命族為釋(長阿含經云直樹林又云釋林因林為姓又云王聞四子生子端正曰此真釋子瑞應經云爲其能辭是同因命是)故有釋種焉。乃祖尼樓王。生烏頭羅。
高祖烏頭羅為迦維羅衛國王。生瞿頭羅。曾祖瞿頭羅王。生尸休羅(大智論雲師子頰王)祖尸休羅王。生四子長者凈飯(又名白凈王出彌沙塞律)。
凈飯王舍壽二
凈飯王遇疾。支節慾解。喘如駃流。眾治無益。二弟諸王群臣等曰。大王素不作惡。種德無厭。養使一切無不得安。何故愁惱。王曰。恨不見悉達。及難陀阿難陀羅睺等。除我貪望。淚下如雨。時佛在王舍城。相去五十由旬。王今轉羸。恐不相及。佛知父心。即敕難陀羅睺等。即以神力踴身虛空。忽現維羅衛。放大光明。國人遙見。舉聲泣曰。設大王崩。背此舍夷國必斷絕矣。城中人民。向佛悲哭宛轉自撲。佛言。無常離別古今有是。生死為苦惟道是真。佛光照耀內外通達。以照王身。王曰。此何光
【現代漢語翻譯】 圖生（王子名）。不要再憂愁後悔了。四個王子接受了國王的命令，立即準備出發。他們的母親和同胞姐妹，都請求一同前往。當時許多力士和百姓，也樂意跟隨。國王都答應了他們。他們到達雪山邊，住在直樹林（地名）。他們的母親在那裡為他們納妃，自己也經營住所。幾年之中，歸附的人越來越多，像趕集一樣。於是國家變得非常強盛，鬱鬱蔥蔥，成為一個強大的國家。幾年之後，他們的父親想念他們，派人送信召他們回去。他們都推辭不回。國王便三次嘆息說：『我的兒子們真有能力，能夠自立。』因此用『釋』（含義為『能』）來命名他們的族姓（《長阿含經》說直樹林，又說釋林，因為這個樹林而得姓，又說國王聽說四個兒子出生，相貌端正，說『這真是釋子』，《瑞應經》說因為他們能夠推辭，所以用『釋』來命名）。所以才有了釋迦族。他們的祖先是尼樓王（人名），生了烏頭羅（人名）。 高祖烏頭羅（人名）是迦維羅衛國（地名）的國王，生了瞿頭羅（人名）。曾祖瞿頭羅王（人名），生了尸休羅（人名）（《大智論》中稱為師子頰王）。祖父尸休羅王（人名），生了四個兒子，長子是凈飯王（人名）（又名白凈王，出自《彌沙塞律》）。 凈飯王（人名）舍壽二 凈飯王（人名）生病，四肢百骸好像要散開一樣，喘息像急流一樣，眾人醫治都沒有效果。他的兩個弟弟和群臣等說：『大王您一向不做惡事，積累功德沒有厭倦，供養和使用一切都使他們得到安寧，為什麼還這樣愁苦呢？』國王說：『我遺憾沒有見到悉達（Siddhartha）（喬達摩·悉達多，釋迦牟尼佛的本名），以及難陀（Nanda）、阿難陀（Ananda）、羅睺羅（Rahula）等。這消除了我的貪戀和期望。』說著眼淚像雨一樣流下來。當時佛陀在王舍城（Rajagriha），距離這裡有五十由旬（Yojana，古印度長度單位）。國王現在身體越來越虛弱，恐怕來不及見上一面了。佛陀知道父親的心意，就命令難陀（Nanda）、羅睺羅（Rahula）等，立刻用神力騰身虛空，忽然出現在迦毗羅衛國（Kapilavastu），放出大光明。國人遠遠看見，都舉聲哭泣說：『如果大王駕崩，背棄這個釋迦族（Sakya）的國家，必定會斷絕啊！』城中的人民，向著佛陀悲哭，宛轉倒地。佛陀說：『無常離別，自古至今都是這樣。生死是苦，只有道才是真諦。』佛光照耀，內外通達，照在國王的身上。國王說：『這是什麼光？』
【English Translation】 Prince Tusita (name of the prince). Do not be sorrowful and regretful again. The four princes received the king's order and immediately prepared to depart. Their mother and sisters also requested to go with them. At that time, many strong men and people were also happy to follow. The king agreed to all of them. They arrived at the foot of the Snow Mountains and lived in the Straight Tree Forest (name of the place). Their mother arranged marriages for them there and managed their residence herself. Within a few years, more and more people came to submit to them, like going to a market. Thus, the country became very prosperous and strong, becoming a powerful nation. After a few years, their father missed them and sent messengers to summon them back. They all declined to return. The king then sighed three times and said, 'My sons are truly capable, able to stand on their own.' Therefore, they used 'Sakya' (meaning 'capable') to name their clan (the Dirgha Agama Sutra says Straight Tree Forest, and also says Sakya Forest, taking the name from this forest, and also says that the king heard that four sons were born, with upright appearances, and said 'These are truly Sakya sons', the Book of Auspicious Responses says that because they were able to decline, they were named 'Sakya'). That is why there is the Sakya clan. Their ancestor was King Nilu (personal name), who gave birth to Ula (personal name). The great-grandfather Ula (personal name) was the king of Kapilavastu (place name), who gave birth to Gotama (personal name). The great-great-grandfather King Gotama (personal name) gave birth to Simhahanu (personal name) (called King Lion's Jaw in the Mahaprajnaparamita Sastra). The grandfather King Simhahanu (personal name) gave birth to four sons, the eldest being King Suddhodana (personal name) (also known as King Pure Rice, from the Mahisasaka Vinaya). King Suddhodana (personal name) relinquishes his life, part two. King Suddhodana (personal name) fell ill, and his limbs seemed to be falling apart, his breathing was like a rapid stream, and all treatments were ineffective. His two younger brothers and ministers said, 'Your Majesty has never done evil, and has accumulated merit without weariness, providing for and using everything to make them peaceful, why are you still so sad?' The king said, 'I regret not seeing Siddhartha (Gautama Siddhartha, the original name of Sakyamuni Buddha), as well as Nanda, Ananda, Rahula, etc. This eliminates my greed and expectations.' As he spoke, tears flowed like rain. At that time, the Buddha was in Rajagriha, fifty yojanas (an ancient Indian unit of length) away. The king's body is now getting weaker and weaker, and I am afraid that he will not be able to see him. The Buddha knew his father's mind, so he ordered Nanda, Rahula, etc., to immediately use their supernatural powers to rise into the void and suddenly appear in Kapilavastu, emitting great light. The people of the country saw it from afar and cried out, 'If the Great King dies, abandoning this Sakya country will surely be cut off!' The people in the city cried towards the Buddha, falling to the ground. The Buddha said, 'Impermanence and separation have been like this from ancient times to the present. Birth and death are suffering, only the Tao is the truth.' The Buddha's light shone, penetrating inside and out, shining on the king's body. The king said, 'What is this light?'
也。既觸我身患苦得息。非我悉達先見光明。從外還者白。佛阿難羅云等乘空而來。王意踴躍不覺起坐。曰惟愿如來手觸我身。身如押油痛不可忍。得見世尊苦惱即除。佛告難陀。觀王本形端正巍巍名聲遠聞。今病重羸瘦待不可識。容力名聲一何所在。王一心合掌。唯愿莫愁。德純無缺。手摩王額曰。王是清凈戒行之人。心垢已離。唯應歡喜不宜憂惱。當深思惟。念諸經法義。于不牢堅。得牢堅志。以種善根。王宜歡喜。大勝王愿曰。佛與難陀阿難陀羅云。四子以壞魔網(先各嘆四子之德文多不載)王乃歡喜。佛為說量摩波羅本生經。王得阿那含道。捉佛手捧置心上。佛又說法。得阿羅漢果。命盡氣絕。諸釋㘁啕。香汁浴身。纏以劫貝繒綿以棺斂。七寶莊嚴真珠羅網垂繞其傍。舉棺置尸師子座上散華燒香。佛共難陀在頭。阿難羅云在足。難陀等白佛。仰憶垂養。乞自擔棺。佛為未來不孝眾生不報育養。躬欲自擔。大千振動。一切眾山如波上舟。欲界六天無數眷屬俱來赴喪。四天王將鬼神億百千眾皆共舉哀。諸王白佛。我佛弟子。從佛聞法。成須陀洹。我曹宜擔。佛聽四天王擔。即皆變身如人形像。以手擎棺。著于肩上。佛之威光猶如萬日。手執香爐。最在前行。到于墓所。靈鷲山千阿羅漢振虛而至。稽首佛足愿敕所作
【現代漢語翻譯】 現代漢語譯本 也。既然觸碰到我的身體，痛苦就能停止。不是我悉達（Siddhartha）先看到了光明。從外面回來的人說：『佛陀和阿難（Ananda）、羅云（Rahula）等乘空而來。』國王心中激動，不知不覺地起身坐起，說：『只希望如來（Tathagata）的手觸碰我的身體。身體像被榨油一樣疼痛難忍，如果能見到世尊（Bhagavan），痛苦煩惱就能立刻消除。』佛陀告訴難陀（Nanda）：『看看國王原來的樣子，端正威嚴，名聲遠揚。現在病重羸弱，幾乎認不出來。容貌、力量、名聲都到哪裡去了呢？』國王一心合掌，說：『只希望不要憂愁。』佛陀以純凈無缺的德行，用手摩挲國王的額頭說：『國王是清凈持戒之人，心中的污垢已經去除。應該歡喜，不應該憂愁煩惱。應當深入思考，憶念各種經法義理，在不牢固的事物中，得到牢固的志向，以此種下善根。國王應該歡喜。』大勝王（Mahavijaya）發願說：『佛陀和難陀、阿難陀、羅云，四位王子已經破壞了魔網。』（先前各自讚嘆四位王子的德行，文字很多，此處不記載）國王於是歡喜。佛陀為他說《量摩波羅本生經》（Rshamukha-Jataka）。國王證得阿那含（Anagamin）道。抓住佛陀的手，捧到心上。佛陀又為他說法，證得阿羅漢（Arhat）果。壽命終結，氣息斷絕。各位釋迦族人（Shakya）放聲大哭，用香水沐浴身體，用劫貝（Kashaya）纏裹，用繒綿（silk wadding）裝殮入棺。用七寶莊嚴，用珍珠羅網垂繞在棺材旁邊。抬起棺材，放置在尸師子座（Shishipa）上，散花燒香。佛陀和難陀在頭，阿難和羅云在腳。難陀等對佛陀說：『仰慕憶念您的垂愛養育，請求親自抬棺。』佛陀爲了未來不孝順的眾生，不報答養育之恩，親自想要抬棺。大千世界（Mahasahasra）震動，一切山脈像波浪上的船隻。欲界六天無數眷屬都來參加喪事。四天王（Four Heavenly Kings）帶領鬼神億百千眾都一起舉哀。諸位國王對佛陀說：『我們是佛陀的弟子，從佛陀那裡聽聞佛法，成就須陀洹（Srotapanna）果。我們應該抬棺。』佛陀允許四天王抬棺，他們都變化身體，變成人形，用手擎著棺材，放在肩上。佛陀的威光猶如萬日，手執香爐，走在最前面，到達墓地。靈鷲山（Vulture Peak Mountain）的千位阿羅漢震動虛空而來，頂禮佛足，請求佛陀指示要做什麼。
【English Translation】 English version Also, once my body is touched, the suffering will cease. It wasn't that I, Siddhartha (Siddhartha), saw the light first. The one who returned from outside said, 'The Buddha, along with Ananda (Ananda), Rahula (Rahula), and others, are coming through the air.' The king was so excited that he unconsciously sat up and said, 'I only wish that the Tathagata's (Tathagata) hand would touch my body. My body is in unbearable pain as if being pressed for oil. If I could see the Bhagavan (Bhagavan), the suffering and afflictions would immediately disappear.' The Buddha told Nanda (Nanda), 'Look at the king's original form, upright and majestic, with a far-reaching reputation. Now he is severely ill and emaciated, almost unrecognizable. Where have his appearance, strength, and reputation gone?' The king put his palms together and said, 'I only hope not to be sorrowful.' The Buddha, with pure and flawless virtue, stroked the king's forehead and said, 'The king is a person of pure precepts and conduct, and the defilements in his heart have been removed. You should rejoice and not be sorrowful or afflicted. You should deeply contemplate and remember the meanings of various sutras and teachings, and in impermanent things, attain a firm resolve, thereby planting good roots. The king should rejoice.' King Mahavijaya (Mahavijaya) made a vow, saying, 'The Buddha and Nanda, Ananda, and Rahula, the four princes, have already broken the net of Mara.' (Previously, each praised the virtues of the four princes, but the text is extensive and not recorded here.) The king then rejoiced. The Buddha told him the Rshamukha-Jataka (Rshamukha-Jataka). The king attained the state of Anagamin (Anagamin). He grasped the Buddha's hand and placed it on his heart. The Buddha then preached the Dharma to him, and he attained the fruit of Arhat (Arhat). His life ended, and his breath ceased. All the Shakya (Shakya) clan wailed loudly, bathed his body with fragrant water, wrapped him in Kashaya (Kashaya), and placed him in a coffin lined with silk wadding. It was adorned with seven treasures, and a net of pearls hung around the coffin. They lifted the coffin and placed it on the Shishipa (Shishipa) seat, scattering flowers and burning incense. The Buddha and Nanda were at the head, and Ananda and Rahula were at the feet. Nanda and others said to the Buddha, 'We admire and remember your loving care and nurturing, and we request to carry the coffin ourselves.' The Buddha, for the sake of future unfilial beings who do not repay the kindness of upbringing, personally wanted to carry the coffin. The great thousand world (Mahasahasra) trembled, and all the mountains were like boats on waves. Countless members of the six heavens of the desire realm all came to attend the funeral. The Four Heavenly Kings (Four Heavenly Kings), leading billions of ghosts and spirits, all mourned together. The kings said to the Buddha, 'We are disciples of the Buddha, and we have heard the Dharma from the Buddha, attaining the fruit of Srotapanna (Srotapanna). We should carry the coffin.' The Buddha allowed the Four Heavenly Kings to carry the coffin, and they all transformed their bodies into human forms, holding the coffin with their hands and placing it on their shoulders. The Buddha's radiance was like ten thousand suns, and he held an incense burner in his hand, walking in the forefront, arriving at the cemetery. The thousand Arhats of Vulture Peak Mountain (Vulture Peak Mountain) arrived, shaking the void, prostrated at the Buddha's feet, and requested the Buddha to instruct them on what to do.
。佛言。往大海渚取牛頭栴檀種種香木。如彈指頃得諸香薪。大眾共𧂐以之燒棺。眾見火起。益更悲號。佛言。苦空無常。猶如幻化水月映象。燒身既竟。以乳滅之。收骨置金剛函中。即共起塔。大眾咨問神生何處。佛言。生凈居天(出凈飯王泥洹經)。
摩耶生忉利天三
佛升忉利天。入歡喜園。在波利質多羅樹下。三月安居。放毛孔光照大千界。諸天子等不知何緣。佛告文殊。汝詣我母道我在此。愿母暫屈。往自摩耶。摩耶乳汁自流。若是悉達。當令汁入其口。兩乳汁出。遠入佛口。摩耶歡悅。普地震動。諸妙華果非時敷熟。即語文殊為母子來歡喜安樂未曾如今。俱往佛所。佛遙見母曰。身所經履與苦樂俱。當修涅槃以求永離。摩耶一心五體投地專精正念結使消伏。佛為說法即識宿命。得須陀洹果。即白佛言。生死牢獄今已解脫。大眾咸曰。愿一切眾生皆得解脫。廣化天人大有利益。三月將盡。告鳩摩羅。汝今可下至閻浮提。如來不久當入涅槃。時眾愁惱。我不早知不久涅槃。世眼將滅。何其苦哉。帝釋使諸鬼神作三道寶階。摩耶垂淚。於是而別。足躡寶階。梵王執蓋。四天侍立左右。四部大眾歌唄讚嘆。天作伎樂充塞虛空。散華燒香至閻浮提(出佛升忉利天為母說法經又出善見毗姿沙)。
【現代漢語翻譯】 現代漢語譯本：佛說：『去大海邊取牛頭栴檀（一種珍貴的香木）和各種香木。』像彈指間那樣迅速地取得各種香木柴。大眾一起用這些香木柴焚燒棺木。眾人看見火焰升起，更加悲傷哭號。佛說：『苦、空、無常，猶如幻化、水中月、鏡中像。』焚燒遺體完畢后，用乳汁熄滅火焰。收拾遺骨，放入金剛寶函中，然後共同建造佛塔。大眾請教世尊，逝者的神識往生何處？佛說：『往生到凈居天（色界第四禪天）。』（出自《凈飯王泥洹經》）。 摩耶夫人往生忉利天 佛陀升到忉利天（欲界六天之一），進入歡喜園，在波利質多羅樹下安居三個月。從每個毛孔放出光明，照亮整個大千世界。諸位天子等不知道是什麼緣故。佛告訴文殊菩薩：『你到我母親那裡，告訴她我在這裡，希望母親暫時屈尊前來。』前往探望摩耶夫人。摩耶夫人乳房自然流出乳汁。如果這是悉達多（佛陀的本名），應當讓乳汁進入他的口中。兩乳流出乳汁，遠遠地進入佛的口中。摩耶夫人非常歡喜，整個大地都震動起來。各種美妙的花朵和果實，不在時節也開放成熟。於是告訴文殊菩薩說：『母子相見，歡喜安樂，從未有過像今天這樣的。』一起前往佛陀所在之處。佛遠遠地看見母親說：『身體所經歷的，與苦樂相伴隨，應當修習涅槃，以求永遠脫離。』摩耶夫人一心一意，五體投地，專心致志地保持正念，各種煩惱習氣消滅降伏。佛為她說佛法，她立刻認識到自己的宿命，證得須陀洹果（小乘初果）。於是對佛說：『生死牢獄，如今已經解脫。』大眾都說：『愿一切眾生都能得到解脫。』廣泛教化天人，利益巨大。三個月將要結束時，佛告訴鳩摩羅：『你現在可以下到閻浮提（我們所居住的世界）。如來不久將要進入涅槃。』當時大眾愁苦惱恨，『我等沒有早些知道佛陀不久將要涅槃，世間的眼睛將要熄滅，這是多麼痛苦啊！』帝釋天（忉利天之主）命令各位鬼神建造三道寶階。摩耶夫人流著眼淚，於是告別。雙腳踩著寶階，梵天王（色界諸天之主）手持寶蓋，四大天王侍立在左右。四部大眾歌唱讚美，天上的樂器演奏，充滿虛空，散花焚香，到達閻浮提。（出自《佛升忉利天為母說法經》，又出自《善見毗婆沙》）。
【English Translation】 English version: The Buddha said, 'Go to the great ocean shore and fetch sandalwood from the head of the ox (牛頭栴檀, a precious type of sandalwood) and various fragrant woods.' As quickly as snapping one's fingers, obtain various fragrant firewood. The assembly together used these fragrant firewood to burn the coffin. The crowd, seeing the flames rise, became even more sorrowful and wept. The Buddha said, 'Suffering, emptiness, impermanence, are like illusions, the moon in water, reflections in a mirror.' After the cremation was completed, extinguish the flames with milk. Collect the bones and place them in a diamond casket, and then together build a pagoda. The assembly inquired of the World-Honored One, where has the departed spirit been reborn? The Buddha said, 'Reborn in the Pure Abode Heavens (凈居天, the heavens of the fourth dhyana in the Realm of Form).' (From the Nirvana Sutra of King Suddhodana). Queen Maya's Rebirth in the Trayastrimsa Heaven The Buddha ascended to the Trayastrimsa Heaven (忉利天, one of the six heavens of desire realm), entered the Garden of Joy, and resided under the Parijataka tree for three months. He emitted light from every pore, illuminating the entire great chiliocosm. The various devas (天子) and others did not know the reason. The Buddha told Manjushri Bodhisattva, 'Go to my mother and tell her that I am here, hoping that she will temporarily condescend to come.' He went to visit Queen Maya. Milk naturally flowed from Queen Maya's breasts. 'If this is Siddhartha (悉達多, Buddha's given name), the milk should enter his mouth.' Milk flowed from both breasts, entering the Buddha's mouth from afar. Queen Maya was very joyful, and the entire earth shook. Various wonderful flowers and fruits bloomed and ripened out of season. Then she told Manjushri, 'The joy and happiness of mother and son meeting has never been like today.' Together they went to where the Buddha was. The Buddha saw his mother from afar and said, 'What the body experiences is accompanied by suffering and joy; one should cultivate Nirvana to seek eternal liberation.' Queen Maya wholeheartedly prostrated with her five limbs, focused her mind and maintained right mindfulness, and various afflictions and habits were extinguished and subdued. The Buddha preached the Dharma to her, and she immediately recognized her past lives, attaining the fruit of Srotapanna (須陀洹果, the first fruit of the Hinayana path). Then she said to the Buddha, 'The prison of birth and death has now been liberated.' The assembly all said, 'May all sentient beings attain liberation.' Widely transforming devas and humans, there was great benefit. As the three months were about to end, the Buddha told Kumarajiva, 'You may now descend to Jambudvipa (閻浮提, the world we live in). The Tathagata will soon enter Nirvana.' At that time, the assembly was sorrowful and distressed, 'We did not know earlier that the Buddha would soon enter Nirvana; the eye of the world will be extinguished, how painful it is!' Indra (帝釋天, the lord of Trayastrimsa Heaven) ordered the various spirits to build three jeweled stairways. Queen Maya shed tears and then bid farewell. Her feet stepped on the jeweled stairways, Brahma King (梵天王, the lord of the Form Realm) held the jeweled canopy, and the Four Heavenly Kings stood on the left and right. The fourfold assembly sang praises, heavenly music played, filling the void, scattering flowers and burning incense, arriving at Jambudvipa. (From the Sutra of the Buddha Ascending to the Trayastrimsa Heaven to Preach the Dharma for His Mother, and also from the Samantapasadika).
大愛道出家四
佛還迦維羅衛國。摩訶波阇波提(梁言大愛)姓瞿曇彌求佛出家哀請至三。佛所不聽。退住門外。著垢弊衣。徒跣而立。歔欷悲泣。阿難問曰。何故泣。答曰。女人不得出家自悲傷耳。阿難止而白佛。我從佛聞。女人精進可得四果。今大愛道。至心願樂佛言。無使。女人入我法律為沙門也。譬如人家多女少男家必衰弱。女人出家清凈梵行不得久住。又如莠雜禾稼善谷傷敗。女人入法亦復如是。阿難曰。大愛道多有善意。佛初生時乃自育養至於成人。佛言。多信善意於我有恩。我于愛道亦多有恩。由我得歸依三寶不疑四諦立五根信受持五戒。正使有人設身供養不及此也。假使女人慾作沙門者。八敬之法不得逾越。盡壽學之。譬如防水善治堤塘。勿令漏失。其能如是。可入法律。阿難具報愛道。愛道歡喜便得出家。為大比丘尼。奉行法律。遂得應真。后與諸長老尼。詣阿難所。久修梵行。且已見諦。云何使禮幼小比丘。阿難白佛。佛言。止止勿說此也。若使女人不出家。外道異學一切賢者。皆四事供養。解發布地屈請令蹈。我之正法當住千年。以度女人今止五百。愛道聞之歡喜奉行(出佛升忉利天為母說法經)住王園精舍將欲捨命。曰。吾不忍見世無如來及應真滅度。先息靈于本無矣。佛照此心。以
【現代漢語翻譯】 現代漢語譯本
大愛道出家（四）
佛陀返回迦維羅衛國。摩訶波阇波提（Maha Pajapati，意為大愛）姓瞿曇彌（Gotami），她懇求佛陀允許她出家，哀求了三次。佛陀沒有答應。她退居到門外，穿著骯髒破舊的衣服，光著腳站立，抽泣哭泣。阿難（Ananda，佛陀的侍者）問她：『你為什麼哭泣？』她回答說：『因為女人不能出家，我為此感到悲傷。』阿難勸止她，然後稟告佛陀：『我從佛陀那裡聽說，女人精進修行可以證得四果（Sotapanna, Sakadagami, Anagami, Arahat）。現在大愛道至誠懇切地希望出家。』佛陀說：『不要讓女人進入我的法律（Dharma）成為沙門（Sramana，出家人）。』譬如一家人家多女少男，家業必定衰弱。女人出家，清凈的梵行（Brahmacharya，清凈行）不能長久保持。又如稗草混雜在禾苗中，好的穀物就會受到損害。女人進入佛法也是如此。』阿難說：『大愛道對佛陀有很多恩德。佛陀初生時，是她親自養育佛陀直到成人。』佛陀說：『她對我有很多的信任和善意，對我有恩。我對愛道也有很多的恩德。因為我，她得以歸依三寶（Buddha, Dharma, Sangha），不懷疑四諦（Dukkha, Samudaya, Nirodha, Magga），確立五根（Saddha, Viriya, Sati, Samadhi, Panna），信受奉持五戒（不殺生，不偷盜，不邪淫，不妄語，不飲酒）。即使有人用自己的身體來供養，也比不上這些功德。』如果女人想要成為沙門，必須遵守八敬法（Ashta Garudhammas），終身學習，不得違越。譬如防水要善於修築堤壩，不要讓水漏掉。如果能夠這樣，就可以進入佛法。』阿難將這些話全部告訴了大愛道。大愛道聽后非常歡喜，於是得以出家，成為大比丘尼（Bhikkhuni，女出家人），奉行佛法，最終證得阿羅漢果（Arahat）。後來，她與眾長老尼（Theri，年長的比丘尼）一起去見阿難，她們長期修行梵行，並且已經證見了真諦，問道：『為什麼要讓我們禮拜年幼的比丘？』阿難稟告佛陀。佛陀說：『停止，停止，不要再說這些話了。如果女人不出家，外道（Tirthika）和異教學者（外道）都會用四事（衣服、飲食、臥具、醫藥）來供養他們，解開發髻，鋪在地上，屈身請他們踩踏。我的正法（Sad-dharma）本應住世千年，因為允許女人出家，現在只能住世五百年。』愛道聽后歡喜奉行（出自《佛升忉利天為母說法經》）。她住在王園精舍，將要捨棄生命時說：『我不忍心看到世上沒有如來（Tathagata，佛陀）和阿羅漢（Arahat）滅度。我將先息滅我的靈識，歸於本無。』佛陀照見了她的心念，以 English version
The Great Prajapati's Ordination (4)
The Buddha returned to Kapilavastu. Maha Pajapati Gotami (Maha Pajapati meaning 'Great Love'), requested the Buddha to allow her to ordain, pleading three times. The Buddha did not grant her request. She retreated outside the gate, wearing dirty and tattered clothes, standing barefoot, sobbing and weeping. Ananda (the Buddha's attendant) asked her: 'Why are you weeping?' She replied: 'Because women are not allowed to ordain, and I am saddened by this.' Ananda stopped her and then reported to the Buddha: 'I have heard from the Buddha that women who practice diligently can attain the four fruits (Sotapanna, Sakadagami, Anagami, Arahat). Now, Maha Pajapati sincerely wishes to ordain.' The Buddha said: 'Do not let women enter my Dharma to become Sramanas (ascetics).' It is like a household with many daughters and few sons, the family will surely decline. Women's ordination will not allow the pure Brahmacharya (celibate life) to last long. It is also like weeds mixed in with the rice seedlings, the good grains will be damaged. Women entering the Dharma is also like this.' Ananda said: 'Maha Pajapati has many kindnesses towards the Buddha. When the Buddha was first born, she personally raised the Buddha until adulthood.' The Buddha said: 'She has much faith and kindness towards me, and she has been kind to me. I also have many kindnesses towards Pajapati. Because of me, she is able to take refuge in the Three Jewels (Buddha, Dharma, Sangha), not doubt the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga), establish the five roots (Saddha, Viriya, Sati, Samadhi, Panna), and faithfully uphold the five precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants). Even if someone were to offer their own body as a sacrifice, it would not be comparable to these merits.' If women want to become Sramanas, they must abide by the Eight Garudhammas (Eight Weighty Rules), study them throughout their lives, and not transgress them. It is like preventing water by being good at building dikes, not letting the water leak out. If they can do this, they can enter the Dharma.' Ananda told all these words to Maha Pajapati. Maha Pajapati was very happy after hearing this, and thus was able to ordain, becoming a Bhikkhuni (female monastic), practicing the Dharma, and eventually attaining Arahatship. Later, she and the elder nuns (Theri) went to Ananda, they had practiced Brahmacharya for a long time, and had already seen the truth, and asked: 'Why should we bow to young Bhikkhus?' Ananda reported to the Buddha. The Buddha said: 'Stop, stop, do not say these words anymore. If women do not ordain, the Tirthikas (non-Buddhist ascetics) and heretical scholars (外道) will offer them the four requisites (clothing, food, bedding, medicine), untie their hair buns, spread them on the ground, and bend down to ask them to step on them. My Sad-dharma (true Dharma) should have remained in the world for a thousand years, but because women are allowed to ordain, it can now only remain for five hundred years.' Pajapati was happy to follow this after hearing it (from the Sutra of the Buddha Ascending to Trayastrimsa Heaven to Preach the Dharma for His Mother). She lived in the King's Garden Vihara, and when she was about to give up her life, she said: 'I cannot bear to see the world without the Tathagata (Buddha) and Arahats passing away. I will first extinguish my spiritual consciousness and return to nothingness.' The Buddha perceived her thoughts, with
【English Translation】 English version
The Great Prajapati's Ordination (4)
The Buddha returned to Kapilavastu. Maha Pajapati Gotami (Maha Pajapati meaning 'Great Love'), requested the Buddha to allow her to ordain, pleading three times. The Buddha did not grant her request. She retreated outside the gate, wearing dirty and tattered clothes, standing barefoot, sobbing and weeping. Ananda (the Buddha's attendant) asked her: 'Why are you weeping?' She replied: 'Because women are not allowed to ordain, and I am saddened by this.' Ananda stopped her and then reported to the Buddha: 'I have heard from the Buddha that women who practice diligently can attain the four fruits (Sotapanna, Sakadagami, Anagami, Arahat). Now, Maha Pajapati sincerely wishes to ordain.' The Buddha said: 'Do not let women enter my Dharma to become Sramanas (ascetics).' It is like a household with many daughters and few sons, the family will surely decline. Women's ordination will not allow the pure Brahmacharya (celibate life) to last long. It is also like weeds mixed in with the rice seedlings, the good grains will be damaged. Women entering the Dharma is also like this.' Ananda said: 'Maha Pajapati has many kindnesses towards the Buddha. When the Buddha was first born, she personally raised the Buddha until adulthood.' The Buddha said: 'She has much faith and kindness towards me, and she has been kind to me. I also have many kindnesses towards Pajapati. Because of me, she is able to take refuge in the Three Jewels (Buddha, Dharma, Sangha), not doubt the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga), establish the five roots (Saddha, Viriya, Sati, Samadhi, Panna), and faithfully uphold the five precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants). Even if someone were to offer their own body as a sacrifice, it would not be comparable to these merits.' If women want to become Sramanas, they must abide by the Eight Garudhammas (Eight Weighty Rules), study them throughout their lives, and not transgress them. It is like preventing water by being good at building dikes, not letting the water leak out. If they can do this, they can enter the Dharma.' Ananda told all these words to Maha Pajapati. Maha Pajapati was very happy after hearing this, and thus was able to ordain, becoming a Bhikkhuni (female monastic), practicing the Dharma, and eventually attaining Arahatship. Later, she and the elder nuns (Theri) went to Ananda, they had practiced Brahmacharya for a long time, and had already seen the truth, and asked: 'Why should we bow to young Bhikkhus?' Ananda reported to the Buddha. The Buddha said: 'Stop, stop, do not say these words anymore. If women do not ordain, the Tirthikas (non-Buddhist ascetics) and heretical scholars (外道) will offer them the four requisites (clothing, food, bedding, medicine), untie their hair buns, spread them on the ground, and bend down to ask them to step on them. My Sad-dharma (true Dharma) should have remained in the world for a thousand years, but because women are allowed to ordain, it can now only remain for five hundred years.' Pajapati was happy to follow this after hearing it (from the Sutra of the Buddha Ascending to Trayastrimsa Heaven to Preach the Dharma for His Mother). She lived in the King's Garden Vihara, and when she was about to give up her life, she said: 'I cannot bear to see the world without the Tathagata (Buddha) and Arahats passing away. I will first extinguish my spiritual consciousness and return to nothingness.' The Buddha perceived her thoughts, with
告阿難。阿難身體萎垂心塞無識。佛言。汝謂將五分法四意止八品道行去耶。對曰。不也。但惟佛生七日太后薨。為慈母有恩在世尊。佛曰。汝言哺乳恩重此惠難報。吾已開示。歸命三尊。聞苦集滅諦。慧眼得明。盡諸有結。獲無所著。此亦恩過須彌。愛道與五百除饉女俱到佛所。具言上意。手摩佛足曰。自今不復見最正覺矣。繞佛三匝還於精舍。與五百除饉女作十八變。上耀諸天同時泥洹。佛告阿難。汝入城到耶游理家所(受戒在家名曰理家即優婆塞也)告佛母及五百耆年滅度。阿難平旦入城至理家門。具陳其事。聞者抗哀躄地銜淚。而曰自今不復仰睹神通何痛甚乎。阿難曰。佛言乾坤雖久始必有終。三界無常。猶如幻夢。生求不死。會冀不離。終不可得。理家心解復至諸梵志理家。告之曰。佛勸諸賢者作五百葬具。施五百除饉女也。梵志理家辦送精舍中。精舍中門閉緣入開之。欲詣講堂。有女沙彌。告曰。吾師入定。慎勿擾動。答曰。死而非定。沙彌躄身訊息。良久乃蘇。哀慟號叫曰。誰當教化吾等。聖訓絕矣。理家語沙彌曰。恩愛雖會。終必有離。但當建志力取應真。阇維畢捧舍利來佛所。佛告阿難。汝東向叉手下右膝曰。有直信直業三神六智道靈已足者皆來。五百除饉今皆善逝。宜當法會。四方俱然。四方各
【現代漢語翻譯】 現代漢語譯本：佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：『阿難，你現在身體萎靡不振，內心堵塞，毫無知覺。』佛陀問道：『你認為我將五分法身、四念處、八正道都捨棄了嗎？』阿難回答說：『不是的。』只是因為佛陀出生七天後，摩耶夫人（Mahamaya，佛陀的生母）就去世了，她對世尊有慈母的恩情。佛陀說：『你說哺乳的恩情重大，難以報答，我已經開示過，歸命于佛、法、僧三寶，聽聞苦、集、滅、道四聖諦，以智慧之眼得以明亮，斷盡各種煩惱的束縛，獲得無所執著的境界。』這種恩情也超過了須彌山（Sumeru，佛教宇宙觀中的聖山）。 摩訶波阇波提（Mahapajapati，佛陀的姨母）與五百位比丘尼一起來到佛陀處所，詳細說明了上述的心意，用手撫摩佛足說：『從今以後，再也見不到最正覺的佛陀了。』然後繞佛三圈，回到精舍。摩訶波阇波提與五百位比丘尼示現十八種變化，升到諸天，同時入滅。佛陀告訴阿難：『你進入城中，到耶游理家（Yayu Lija，受戒在家的居士，即優婆塞）的住所，告知佛母摩訶波阇波提和五百位耆年比丘尼已經滅度。』 阿難清早進入城中，到達理家的門前，詳細陳述了這件事。聽到的人都悲痛地倒在地上，含著眼淚說：『從今以後，再也無法仰望佛陀的神通了，這是多麼痛苦啊！』阿難說：『佛陀說過，天地雖然長久，但終究會有終結的時候，三界都是無常的，猶如幻夢。想要活著而不死，希望相聚而不分離，終究是不可能得到的。』理家聽後心生理解，又到各個梵志理家處，告訴他們說：『佛陀勸告各位賢者準備五百份葬具，施捨給五百位比丘尼。』梵志理家準備好後送到精舍中。精舍的中門關閉著，因為緣分到了才打開。 想要到講堂去，有一位女沙彌告訴他們說：『我的師父正在入定，請不要打擾。』理家回答說：『這是死而不是入定。』沙彌倒在地上，過了很久才甦醒過來，哀慟號叫說：『誰來教化我們呢？聖人的教誨斷絕了！』理家對沙彌說：『恩愛雖然相會，終究會有分離的時候，但應當堅定志向，努力證得阿羅漢果。』荼毗（火葬）完畢后，捧著舍利來到佛陀處所。佛陀告訴阿難：『你面向東方，合掌，右膝跪地，說：有正直的信仰、正直的行為、三神、六智、道靈已經具足的人都來。五百位比丘尼現在都已經善逝了，應當舉行法會。』四面八方都燃起了火焰，四面八方各自……』 English version: The Buddha said to Ananda (one of the ten principal disciples of the Buddha): 'Ananda, your body is drooping, your heart is blocked, and you are without awareness.' The Buddha asked, 'Do you think I am abandoning the five aggregates, the four foundations of mindfulness, and the eightfold noble path?' Ananda replied, 'No.' It is just because the Buddha's mother, Mahamaya (the Buddha's birth mother), passed away seven days after the Buddha's birth, and she had the kindness of a mother towards the World Honored One. The Buddha said, 'You say that the kindness of breastfeeding is great and difficult to repay, but I have already taught that one should take refuge in the Triple Gem (Buddha, Dharma, Sangha), hear the Four Noble Truths (suffering, its cause, its cessation, and the path to its cessation), and gain clarity with the eye of wisdom, cutting off all bonds of affliction and attaining a state of non-attachment.' This kindness also surpasses Mount Sumeru (the sacred mountain in Buddhist cosmology). Mahapajapati (the Buddha's aunt) and five hundred bhikkhunis (nuns) came to the Buddha's place, explained the above intention in detail, and stroked the Buddha's feet, saying, 'From now on, we will never see the Most Perfectly Enlightened Buddha again.' Then they circumambulated the Buddha three times and returned to the monastery. Mahapajapati and the five hundred bhikkhunis manifested eighteen kinds of transformations, ascended to the heavens, and simultaneously entered Nirvana (the state of liberation). The Buddha said to Ananda, 'Enter the city and go to the residence of Yayu Lija (a layperson who has taken vows, i.e., an Upasaka), and inform the Buddha's mother, Mahapajapati, and the five hundred elder bhikkhunis that they have passed away.' Ananda entered the city early in the morning and arrived at Lija's door, explaining the matter in detail. Those who heard it collapsed to the ground in grief, with tears in their eyes, saying, 'From now on, we will no longer be able to look up to the Buddha's supernatural powers. How painful this is!' Ananda said, 'The Buddha said that although heaven and earth are long-lasting, they will eventually come to an end. The three realms are impermanent, like illusions and dreams. To seek life without death, to hope for meeting without separation, is ultimately impossible.' Lija understood this and went to the various Brahman Lija's places, telling them, 'The Buddha advises all virtuous ones to prepare five hundred sets of funeral items to give to the five hundred bhikkhunis.' The Brahman Lija prepared them and sent them to the monastery. The middle gate of the monastery was closed, and it only opened because the conditions were right. Wanting to go to the lecture hall, a female Shramanerika (novice nun) told them, 'My teacher is in meditation, please do not disturb her.' Lija replied, 'This is death, not meditation.' The Shramanerika fell to the ground and only woke up after a long time, crying out in grief, 'Who will teach us now? The teachings of the sage are cut off!' Lija said to the Shramanerika, 'Although love and affection meet, they will eventually separate. But you should strengthen your resolve and strive to attain the state of Arhat (a liberated being).' After the cremation, they brought the relics to the Buddha's place. The Buddha said to Ananda, 'Face east, join your palms, kneel on your right knee, and say: Let all those who have upright faith, upright conduct, the three divine powers, the six wisdoms, and the spiritual power of the path come. The five hundred bhikkhunis have now all passed away peacefully, and a Dharma assembly should be held.' Flames blazed in all directions, and in each of the four directions...
【English Translation】 The Buddha told Ananda. Ananda's body was withered and drooping, his heart was blocked, and he was without awareness. The Buddha said, 'Do you think I am abandoning the five aggregates, the four foundations of mindfulness, and the eightfold noble path?' He replied, 'No. It is only because the Buddha's mother, Mahamaya, passed away seven days after the Buddha's birth, and she had the kindness of a mother towards the World Honored One.' The Buddha said, 'You say that the kindness of breastfeeding is great and difficult to repay, but I have already taught that one should take refuge in the Triple Gem, hear the Four Noble Truths, and gain clarity with the eye of wisdom, cutting off all bonds of affliction and attaining a state of non-attachment.' This kindness also surpasses Mount Sumeru. Mahapajapati and five hundred nuns came to the Buddha's place, explained the above intention in detail, and stroked the Buddha's feet, saying, 'From now on, we will never see the Most Perfectly Enlightened Buddha again.' Then they circumambulated the Buddha three times and returned to the monastery. Mahapajapati and the five hundred nuns manifested eighteen kinds of transformations, ascended to the heavens, and simultaneously entered Nirvana. The Buddha said to Ananda, 'Enter the city and go to the residence of Yayu Lija (a layperson who has taken vows, i.e., an Upasaka), and inform the Buddha's mother and the five hundred elder nuns that they have passed away.' Ananda entered the city early in the morning and arrived at Lija's door, explaining the matter in detail. Those who heard it collapsed to the ground in grief, with tears in their eyes, saying, 'From now on, we will no longer be able to look up to the Buddha's supernatural powers. How painful this is!' Ananda said, 'The Buddha said that although heaven and earth are long-lasting, they will eventually come to an end. The three realms are impermanent, like illusions and dreams. To seek life without death, to hope for meeting without separation, is ultimately impossible.' Lija understood this and went to the various Brahman Lija's places, telling them, 'The Buddha advises all virtuous ones to prepare five hundred sets of funeral items to give to the five hundred nuns.' The Brahman Lija prepared them and sent them to the monastery. The middle gate of the monastery was closed, and it only opened because the conditions were right. Wanting to go to the lecture hall, a female novice nun told them, 'My teacher is in meditation, please do not disturb her.' Lija replied, 'This is death, not meditation.' The novice nun fell to the ground and only woke up after a long time, crying out in grief, 'Who will teach us now? The teachings of the sage are cut off!' Lija said to the novice nun, 'Although love and affection meet, they will eventually separate. But you should strengthen your resolve and strive to attain the state of Arhat.' After the cremation, they brought the relics to the Buddha's place. The Buddha said to Ananda, 'Face east, join your palms, kneel on your right knee, and say: Let all those who have upright faith, upright conduct, the three divine powers, the six wisdoms, and the spiritual power of the path come. The five hundred nuns have now all passed away peacefully, and a Dharma assembly should be held.' Flames blazed in all directions, and in each of the four directions...'
有二百五十應真飛來。佛告阿難。缽盛舍利著吾手中。阿難授佛兩手受之。告諸比丘及理家。此本穢身。愚兇急暴。嫉妒陰謀。敗道壞德。能拔兇愚為丈夫行。獲應真道。遷靈本無。何其健哉。宜共興廟應修供養。僉曰。唯然(雜阿含云是難陀所生母增一阿含云佛告阿難羅云汝等舉哀遺身我自養釋提桓因及毗沙門云愿勿勞神我等供養佛言止止佛自與難陀移栴檀林手取香木置其身上唱言四人應起塔供養一佛二辟支佛三羅漢四轉輪王皆以十善化物也)於是四眾天人龍鬼。各立剎廟種種供養(出佛母泥洹經)。
羅睺羅處胎六年五
悉達太子有二夫人。一名劬毗耶。二名耶輸陀羅。劬毗耶是寶女故不曾懷孕。耶輸陀羅以菩薩出家夜。自覺有娠。菩薩六年行苦。耶輸陀羅六年不產。諸釋詰之。菩薩出家何由有此。耶輸陀羅言。我無他罪。我所懷子實是太子遺體。諸釋言。何以久而不產。答曰。非我所知。諸釋集議。聞王欲如法治罪。劬毗耶啟王。我常與耶輸陀羅共住。我為其證知其無罪。待其子生。看似父不。治之何晚。王即寬置。菩薩苦行既滿初成佛夜。生羅睺羅。王見其似父。愛念忘憂。語群臣言。我兒雖去今得其子與兒無異。耶輸陀羅惡聲已著欲除惡名。佛還迦毗羅。度諸釋子。時凈飯王及耶輸陀羅。常請
【現代漢語翻譯】 現代漢語譯本：有二百五十位阿羅漢（應真）飛來。佛陀告訴阿難（佛陀的侍者）。『用缽盛著舍利，放在我手中。』阿難用雙手接過缽，交給佛陀。佛陀告訴眾比丘（出家修行的僧人）和負責寺院事務的人：『這原本是污穢的身體，愚昧兇暴，急躁易怒，充滿嫉妒和陰謀，會敗壞修行之道，損壞德行。但能拔除兇惡和愚昧，行丈夫之事，就能獲得阿羅漢的果位。遷轉靈識，本性空無，是多麼的剛健啊！』 應該共同興建寺廟，如法供養。』大家一致回答：『是的，我們願意。』（《雜阿含經》中說是難陀的母親，《增一阿含經》中說佛陀告訴阿難和羅云：『你們為遺體舉哀，我自會供養釋提桓因（帝釋天）和毗沙門（多聞天王）。』他們說：『希望不要勞煩佛陀，我們來供養。』佛陀說：『停止吧，停止吧！』佛陀親自與難陀一起將栴檀木放在遺體上，唱言：『四種人應該起塔供養：一、佛陀，二、辟支佛（緣覺），三、阿羅漢，四、轉輪王，他們都用十善來教化眾生。』）於是，四眾弟子、天人、龍和鬼神，各自建立佛塔和寺廟，用各種方式供養。（出自《佛母泥洹經》）。
羅睺羅在母胎中六年
悉達太子（釋迦牟尼佛的前身）有兩位夫人，一位名叫劬毗耶，一位名叫耶輸陀羅。劬毗耶是寶女，所以不曾懷孕。耶輸陀羅在菩薩出家當晚，自覺懷有身孕。菩薩苦修六年，耶輸陀羅也六年沒有生產。諸位釋迦族人責問她，『菩薩已經出家，怎麼會發生這種事？』耶輸陀羅說：『我沒有犯其他罪過，我所懷的孩子確實是太子遺留的血脈。』諸位釋迦族人說：『為什麼這麼久還不生產？』她回答說：『我也不知道。』 諸位釋迦族人聚集商議，聽說國王想要依法治罪。劬毗耶向國王稟告說：『我經常和耶輸陀羅住在一起，我可以為她作證，知道她沒有罪過。等她的孩子出生后，看看像不像太子的，再治罪也不遲。』國王就暫時寬恕了她。菩薩苦行圓滿，初成佛的夜晚，羅睺羅出生。國王看到孩子很像太子，愛念之心油然而生，忘記了憂愁。他告訴群臣說：『我的兒子雖然離開了，現在得到了他的兒子，和我的兒子沒有什麼不同。』耶輸陀羅的惡名已經傳開，想要消除惡名。佛陀回到迦毗羅衛國，度化了諸位釋迦族子弟。當時，凈飯王（釋迦牟尼佛的父親）和耶輸陀羅，經常請
【English Translation】 English version: Two hundred and fifty Arhats (Eighty-four Worthies) flew in. The Buddha told Ananda (Buddha's attendant), 'Place the relics in a bowl and put it in my hand.' Ananda received the bowl with both hands and gave it to the Buddha. The Buddha told the Bhikkhus (monks) and those in charge of the monastery: 'This was originally an impure body, foolish, fierce, and impetuous, full of jealousy and conspiracy, which would ruin the path of practice and damage virtue. But if one can eradicate wickedness and ignorance, act as a true man, one can attain the state of Arhat. Transferring the spiritual essence, the original nature is empty, how vigorous it is!' It is appropriate to jointly build temples and make offerings according to the Dharma. Everyone unanimously replied: 'Yes, we are willing.' (The Sutra of Miscellaneous Agama says it was Nanda's mother, and the Ekottara Agama Sutra says the Buddha told Ananda and Rahula: 'You mourn for the remains, and I will personally make offerings to Sakra Devanam Indra (Lord Indra) and Vaisravana (King of the North).' They said: 'We hope not to trouble the Buddha, we will make offerings.' The Buddha said: 'Stop, stop!' The Buddha personally placed sandalwood on the remains with Nanda, chanting: 'Four types of people should build pagodas for offerings: 1. Buddha, 2. Pratyekabuddha (Solitary Buddha), 3. Arhat, 4. Chakravartin (Universal Monarch), they all use the ten virtues to teach sentient beings.') Therefore, the fourfold assembly, Devas, Nagas, and ghosts, each established stupas and temples, making various offerings. (From the Nirvana Sutra of Buddha's Mother).
Rahula was in the womb for six years.
Prince Siddhartha (the former incarnation of Sakyamuni Buddha) had two wives, one named Gopa (Kuvpiya), and the other named Yasodhara. Gopa was a jewel woman, so she never conceived. Yasodhara felt pregnant on the night the Bodhisattva left home. The Bodhisattva practiced asceticism for six years, and Yasodhara did not give birth for six years. The Sakyas questioned her, 'The Bodhisattva has already left home, how could this happen?' Yasodhara said, 'I have not committed any other sins, the child I am carrying is indeed the bloodline left by the Prince.' The Sakyas said, 'Why hasn't she given birth for so long?' She replied, 'I don't know.' The Sakyas gathered to discuss, hearing that the King wanted to punish her according to the law. Gopa reported to the King, 'I often live with Yasodhara, I can testify for her, knowing that she is innocent. After her child is born, see if it looks like the Prince, it's not too late to punish her then.' The King temporarily pardoned her. The Bodhisattva's ascetic practice was completed, and on the night he first became a Buddha, Rahula was born. The King saw that the child looked very much like the Prince, and his love and thoughts arose spontaneously, forgetting his worries. He told the ministers, 'Although my son has left, now I have obtained his son, who is no different from my son.' Yasodhara's bad reputation had spread, wanting to eliminate the bad name. The Buddha returned to Kapilavastu, converting the Sakya sons. At that time, King Suddhodana (Sakyamuni Buddha's father) and Yasodhara often invited
佛入宮食。是時耶輸陀羅持一百味歡喜丸與羅睺羅捧持上。佛以神力變五百阿羅漢。皆如佛形等無有異。羅睺羅年始七歲。持歡喜丸直至佛前奉進世尊。是時佛攝神力複比丘形。缽內皆空。唯佛缽滿歡喜丸。耶輸陀羅問曰。我昔何緣懷妊六歲。佛答。羅睺羅過去時。曾作國王。時有一五通仙人來入王國。語王言。王以法治賊。請治我罪。我輒偷王水。用王楊枝。為不與取。王言。我初登位令有皆以水及楊枝。施於一切。仙人言。王雖已施我心故惑。愿今見治無令后罪。王曰。若必欲爾小停待我入宮。入宮六日方出。仙人飢渴。仙人曰。恐王正以此治我。王出辭謝忘去。因是五百世中常六年在胎(出大智論第十七品)。
羅睺出家六
佛告目連。汝往迦毗羅城。問訊我父母我叔及我夷母。慰喻羅睺羅母。令割恩愛。放羅睺羅使作沙彌。母子恩愛歡樂須臾。死墮地獄各不相知。羅睺得道當還渡母。永絕生死如我今也。目連至國。具陳佛意。耶輸陀羅聞佛遣使來。取羅睺將登高樓。約敕監官好閉門合悉令堅牢。目連飛上。耶輸陀羅不得已作禮。問曰。世尊無恙。遣上人來欲何所為。目連曰太子羅睺年已九歲。應令出家修學聖道。具陳佛意。答曰。釋迦如來為太子時娶我為妻。奉事太子如事天神。未滿三年舍五欲
【現代漢語翻譯】 現代漢語譯本：佛陀進入宮殿用餐。當時，耶輸陀羅（Yasodhara，羅睺羅之母）準備了一百個美味的歡喜丸，讓羅睺羅（Rahula，佛陀之子）捧著獻上。佛陀以神通力變出五百個阿羅漢（Arhat，已證得涅槃的修行者），都和佛陀的形貌一樣，沒有差別。羅睺羅當時才七歲，拿著歡喜丸直接走到佛陀面前，恭敬地獻給世尊。這時，佛陀收回神通力，恢復成比丘（Bhiksu，出家修行的僧人）的形貌。所有的缽里都是空的，只有佛陀的缽里裝滿了歡喜丸。耶輸陀羅問道：『我過去是什麼因緣懷胎六年？』佛陀回答說：『羅睺羅在過去世的時候，曾經做國王。當時有一位具有五神通的仙人來到王國，對國王說：『大王您以法律來懲治盜賊，請您也懲治我的罪過。我曾經偷了您的水，用了您的楊枝，這是不予而取的行為。』國王說：『我剛登上王位的時候，就下令把水和楊枝施捨給一切人。』仙人說：『大王雖然已經施捨了，但我心裡還是感到疑惑，希望您現在就懲治我，不要讓我以後再犯罪。』國王說：『如果一定要這樣，請您稍等一下，等我入宮。』入宮六天後才出來。仙人因為飢渴而抱怨說：『恐怕大王正是用這種方式來懲治我。』國王出來后道歉，忘記了這件事。因此，在五百世中，常常有六年在胎中。（出自《大智度論》第十七品）』
羅睺出家第六
佛陀告訴目連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）：『你前往迦毗羅衛城（Kapilavastu，釋迦牟尼佛的故鄉），問候我的父母、我的叔父和我的姨母，安慰羅睺羅的母親，讓她割捨恩愛，放羅睺羅出家做沙彌（Sramanera，佛教中的小乘出家男子）。母子之間的恩愛歡樂只是短暫的，死後墮入地獄，彼此互不相知。羅睺羅得道后，應當回來度化他的母親，永遠斷絕生死輪迴，就像我今天一樣。』目連到達迦毗羅衛城，詳細地陳述了佛陀的意思。耶輸陀羅聽說佛陀派使者來帶走羅睺羅，就登上高樓，命令監管人員把門關好，務必堅固。目連飛到樓上。耶輸陀羅不得已行禮，問道：『世尊安好嗎？派上人來有什麼事？』目連說：『太子羅睺羅現在已經九歲了，應該讓他出家修學聖道。』並詳細地陳述了佛陀的意思。耶輸陀羅回答說：『釋迦如來（Sakyamuni，釋迦牟尼佛）做太子的時候娶我為妻，我侍奉太子如同侍奉天神。還沒滿三年，就捨棄了五欲
【English Translation】 English version: The Buddha entered the palace to eat. At that time, Yasodhara (mother of Rahula) prepared a hundred delicious 'joyful balls' and had Rahula (son of the Buddha) hold them up to offer. The Buddha used his divine power to transform five hundred Arhats (those who have attained Nirvana) all with the same form as the Buddha, without any difference. Rahula was only seven years old at the time, holding the 'joyful balls' directly in front of the Buddha, respectfully offering them to the World Honored One. At this time, the Buddha withdrew his divine power, returning to the form of a Bhiksu (a monk who has left home to practice). All the bowls were empty, only the Buddha's bowl was full of 'joyful balls'. Yasodhara asked: 'What past cause made me pregnant for six years?' The Buddha replied: 'Rahula, in a past life, was once a king. At that time, there was a five-powered immortal who came to the kingdom and said to the king: 'Great King, you use the law to punish thieves, please also punish my sins. I once stole your water and used your willow branches, which is taking without permission.' The king said: 'When I first ascended the throne, I ordered that water and willow branches be given to everyone.' The immortal said: 'Although the Great King has already given, my heart is still doubtful, I hope you will punish me now, so that I will not commit crimes in the future.' The king said: 'If you must do so, please wait a moment while I enter the palace.' He entered the palace and came out six days later. The immortal complained because of hunger and thirst, saying: 'I am afraid that the Great King is using this method to punish me.' The king came out and apologized, forgetting about the matter. Therefore, in five hundred lifetimes, he was often in the womb for six years. (From the Seventeenth Chapter of the Mahaprajnaparamita-sastra).'
Rahula's Renunciation, Part Six
The Buddha told Maudgalyayana (one of the Buddha's ten major disciples, known for his supernatural powers): 'Go to Kapilavastu (the hometown of Sakyamuni Buddha) and greet my parents, my uncle, and my aunt, comfort Rahula's mother, and let her relinquish her love and let Rahula leave home to become a Sramanera (a novice monk in Buddhism). The love and joy between mother and son are only temporary, and after death, they will fall into hell and not know each other. After Rahula attains the Way, he should return to liberate his mother, forever severing the cycle of birth and death, just as I am today.' Maudgalyayana arrived in Kapilavastu and explained the Buddha's intentions in detail. Yasodhara heard that the Buddha had sent a messenger to take Rahula away, so she went up to the high building and ordered the supervisors to close the doors tightly, making sure they were secure. Maudgalyayana flew up to the building. Yasodhara had no choice but to bow and ask: 'Is the World Honored One well? What is the purpose of sending the venerable one here?' Maudgalyayana said: 'Prince Rahula is now nine years old and should leave home to study the holy path.' And he explained the Buddha's intentions in detail. Yasodhara replied: 'When Sakyamuni (Sakyamuni Buddha) was a prince, he married me as his wife, and I served the prince as if serving a god. Before three years had passed, he abandoned the five desires
樂。騰越宮城。逃至王田。自約得道。誓願當歸。得道還國。都不見親。忘勿恩舊。劇于路人。使我守孤抱窮。今奪我子為其眷屬。何酷如之。太子成道自言慈悲。今別母子何慈之有。還向世尊說我所陳。目連辭退。還凈飯王所具陳上事。王聞是語即告夫人波阇波提。我子悉達。遣迎羅云修學聖法。其母女人愚癡纏著愛無縱舍。卿可往諫令其心悟。夫人反覆再三。耶輸陀羅猶故不聽。白夫人曰。我在家時。八國諸王。競來見求。父母不許。以太子才藝過人。是故父母以我與之。太子欲不住世。何故慇勤苦求我耶。夫人取婦。正為恩好。子孫相續。世之正禮。太子既去。復索羅睺。永絕國嗣。有何義哉。夫人聞是。默然無言。佛遣化人。空中言曰。汝憶往古誓不。我為菩薩。以五百銀錢從汝買五莖華上定光佛。汝求寄二華乞世世生處常為君妻。我語汝言。我為菩薩一切佈施。汝即立誓。世世所生國城妻子乃至自身。隨君施與。何故今日愛惜羅睺。耶輸陀羅霍然還悟如昨所見。愛子稍歇。遣喚目連追相懺謝。捉羅睺手慇勤付囑。泣淚而別。羅睺啟母。定省世尊。愿母莫愁。尋還奉覲。凈飯王告諸豪族。卿等各遣一子。隨從我孫。即有五十人。隨從往到佛所。頭面作禮。佛使阿難剃羅睺頭及五十公子。悉令出家。命舍利弗為
和上。大目連作阇梨授其十戒。佛為五十沙彌。說扇提羅等宿世罪報(文多不載)皆大憂愁。咸白佛言。和上大智德受最上供養。小兒愚而無德。食人好施。後世受苦如扇提羅。是故我等實懷憂慮。愿佛垂愍聽我舍道。冀免罪咎。佛言。譬如二人飢餓。忽遇王人設美飲食。貪啖過飽。一人有智。醫服吐藥。禁節訊息。得免禍患終保年壽。一人無智。殺生祭祠以求濟命。宿食絞切。心痛死已。生地獄中。畏罪還家。是無智人。汝有善因。遭值於我。服藥濟苦。必得不死。羅睺聞之。心開意解。佛后還宮。人疑拘夷。大子棄國十有二年。何從生子。佛啟父王曰。拘夷守節清貞信無瑕疵。化眾比丘皆使如佛。羅云七歲問誰是汝父。羅云應時直前趣佛作禮。以母印信環。授與世尊(出未曾有經上分彌沙塞律云佛還宮羅云樓上遙見便下乞佛余財佛使舍利弗度為沙彌)。
羅云受佛戒得道七
昔者羅云。未得道時。心性粗獷言少誠信。佛敕羅云。汝往到賢提精舍中住。守口攝意勤修經戒。羅云奉教作禮而去。住九十日。慚愧自悔。晝夜不息。佛往視之。羅云歡喜。前禮佛足安施繩床攝受囊越。佛居繩床。告羅云言。澡槃取水為吾洗足。洗足已訖。佛語羅云。此水可食用飲澡漱以不。羅云白言。此水本實清潔。今已洗足
【現代漢語翻譯】 現代漢語譯本： 和上（Upadhyaya，親教師）。大目連（Mahāmaudgalyāyana，佛陀十大弟子之一，神通第一）作為阇梨（Acharya，阿阇梨，軌範師）授予他十戒。佛陀為五十個沙彌（Śrāmaṇera，沙彌，出家男子）講述扇提羅（Śāntila）等前世的罪報（內容繁多，此處不記載），他們都非常憂愁。都稟告佛陀說：『和上智慧高尚，德行高深，接受最上等的供養。我們這些小孩子愚笨而沒有德行，貪食人們的佈施。後世受苦就像扇提羅一樣。因此我們實在懷有憂慮。希望佛陀慈悲憐憫，允許我們捨棄出家修行，希望可以免除罪過。』佛陀說：『譬如兩個人飢餓，忽然遇到王室的人設定美味的飲食。貪婪地吃得過飽。其中一人有智慧，服用藥物催吐，禁忌節制，得以免除禍患，最終保全壽命。另一人沒有智慧，殺生祭祀以求保全性命，宿食積滯，心痛而死，死後墮入地獄之中。畏懼罪過而回家，這是沒有智慧的人。你們有善良的因緣，遭遇到我，服用藥物來救濟痛苦，必定能夠不死。』羅睺（Rāhula，羅睺羅，佛陀的兒子）聽了之後，心開意解。佛陀後來回到宮中，人們懷疑拘夷（Kuṇḍī）大子離開國家十二年，是從哪裡生下兒子的。佛陀告訴父王說：『拘夷遵守節操，清白貞潔，誠信沒有瑕疵，教化眾多的比丘（Bhikṣu，比丘，出家男子），都使他們像佛陀一樣。』羅云（Rāhula，羅睺羅）七歲時，問誰是他的父親。羅云立刻向前走到佛陀面前作禮，將母親的印信環，授予世尊（出自《未曾有經》上分，《彌沙塞律》記載佛陀回到宮中，羅云在樓上遙遙看見，便下來乞求佛陀的剩餘財物，佛陀讓舍利弗（Śāriputra，佛陀十大弟子之一，智慧第一）度他為沙彌）。 羅云受佛戒得道第七 過去羅云，未得道時，心性粗獷，言語缺少誠信。佛陀敕令羅云：『你前往賢提精舍中居住，守護口舌，攝持意念，勤奮修習經戒。』羅云接受教誨，作禮而去。住了九十天，慚愧自悔，晝夜不息。佛陀前往看望他，羅云非常歡喜，上前禮佛足，安置繩床，收拾囊越。佛陀坐在繩床上，告訴羅云說：『拿澡槃取水為我洗足。』洗足完畢后，佛陀對羅云說：『這水可以食用、飲用、澡漱嗎？』羅云回答說：『這水本來確實清潔，現在已經洗過足了』
【English Translation】 English version: Then, Upadhyaya (親教師, the preceptor) Mahāmaudgalyāyana (佛陀十大弟子之一，神通第一, one of the Buddha's ten great disciples, foremost in supernatural powers) acted as Acharya (阿阇梨，軌範師, the teacher) and conferred the ten precepts upon him. The Buddha spoke to the fifty Śrāmaṇeras (沙彌，出家男子, novice monks) about the karmic retribution of Śāntila (扇提羅) and others in their past lives (the text is extensive and not recorded here), and they were all greatly worried. They all reported to the Buddha, saying, 'The Upadhyaya is highly wise and virtuous, receiving the highest offerings. We children are foolish and without virtue, greedily consuming people's offerings. In future lives, we will suffer like Śāntila. Therefore, we are truly worried. We hope that the Buddha will have compassion and allow us to abandon our monastic practice, hoping to avoid sin.' The Buddha said, 'For example, two people are hungry and suddenly encounter royal people setting out delicious food and drink. They greedily eat too much. One of them is wise, taking medicine to induce vomiting, abstaining and regulating, thus avoiding disaster and ultimately preserving their life. The other is unwise, killing living beings and offering sacrifices to seek to preserve their life, accumulating undigested food, suffering from heart pain and dying, and after death, falling into hell. Fearing sin and returning home, this is an unwise person. You have good causes and conditions, encountering me, taking medicine to relieve suffering, and you will surely be able to avoid death.' Rāhula (羅睺羅, the Buddha's son) heard this and his mind opened and understood. The Buddha later returned to the palace, and people suspected Kuṇḍī (拘夷), the crown prince, who had left the country for twelve years, of where the child came from. The Buddha told the father king, 'Kuṇḍī observes chastity, is pure and virtuous, and trustworthy without flaw, teaching and transforming the many Bhikṣus (比丘，出家男子, monks), making them all like the Buddha.' When Rāhula (羅睺羅) was seven years old, he asked who his father was. Rāhula immediately went forward to the Buddha and bowed, presenting his mother's seal ring to the World Honored One (from the upper part of the Avatamsaka Sutra, the Mahāsāṃghika Vinaya records that when the Buddha returned to the palace, Rāhula saw him from afar on the tower and came down to beg for the Buddha's remaining wealth, and the Buddha had Śāriputra (舍利弗, one of the Buddha's ten great disciples, foremost in wisdom) ordain him as a Śrāmaṇera). Rāhula Receives the Buddha's Precepts and Attains the Way, Seventh In the past, when Rāhula had not yet attained the Way, his mind was rough and his words lacked sincerity. The Buddha instructed Rāhula, 'You go to the Guesthouse of the Virtuous and dwell there, guarding your mouth, controlling your mind, and diligently practicing the sutras and precepts.' Rāhula accepted the teaching, bowed, and left. He stayed for ninety days, feeling ashamed and remorseful, day and night without ceasing. The Buddha went to see him, and Rāhula was very happy, going forward to bow at the Buddha's feet, arranging a rope bed, and tidying up his belongings. The Buddha sat on the rope bed and told Rāhula, 'Take a washbasin and fetch water to wash my feet.' After washing his feet, the Buddha said to Rāhula, 'Is this water suitable for eating, drinking, or washing?' Rāhula replied, 'This water was originally clean, but now it has been used to wash feet.'
受于塵垢。不可複用。佛語羅云。汝亦如是。雖為吾子國王之孫。舍世榮祿得為沙門。不念精進攝心守口。三毒垢穢充滿胸懷。亦復如此。水不可複用也。佛復語羅云。澡槃雖空可用盛食飲不。白言不可。所以者何用有澡槃之名。曾受不凈故也。佛語羅云。汝亦如是。雖為沙門。口無誠信。心性強剛。不務精進。曾受惡名。亦如澡槃。不中盛食也。佛以足指。撥卻澡槃。應時輪轉自跳自墮數反乃止。佛語羅云。汝寧惜此澡槃恐破不乎。羅云白佛。洗足之器賤價之物。意中雖惜不大慇勤。佛語羅云。汝亦如是。雖為沙門。不攝身口粗言惡說多所中傷。眾所不受智者不惜。身死神去輪轉三塗。自生自死苦惱無量。諸佛賢聖所不愛惜。亦如汝言不惜澡槃也。羅云聞之。慚愧怖悸。佛告羅云。聽我說喻。昔國王有一大象。猛健能戰。其王興軍欲伐逆國。被象出兵以使嚴行。像唯藏鼻畏不用鬥。象士歡喜知象護身。所以者何。象鼻軟脆中箭即死。唯當護口如此。大象護鼻不鬥。羅云聞佛懇惻之誨。感激自厲。得羅漢道(出譬喻經第十卷)。
難陀出家八
佛弟孫陀罹難陀。身長一丈五尺四寸。佛與阿難在迦維羅竭國入城乞食。難陀在高樓上見。下作禮曰。如來應作轉輪聖王。何為自辱持缽乞食。取缽盛美食。佛即還
【現代漢語翻譯】 現代漢語譯本： 沾染了塵土污垢，就不能再用了。佛告訴羅云（Rahula，佛陀的兒子）：『你也像這樣。雖然是我的兒子，國王的孫子，捨棄世間的榮華富貴而出家做了沙門（Sramana，修行者），卻不思精進，約束自己的心，守護自己的口。三毒（貪嗔癡）的污穢充滿胸懷，也像這髒水一樣，不能再用了。』 佛又對羅云說：『洗澡盆即使空了，還能用來盛放食物飲料嗎？』羅云回答說：『不能。』佛問：『為什麼呢？』羅云答：『因為它有洗澡盆的名字，曾經盛放過不乾淨的東西。』佛告訴羅云：『你也像這樣。雖然做了沙門，口中沒有誠信，心性頑固剛強，不努力精進。曾經有了惡名，也像這洗澡盆一樣，不能用來盛放食物了。』 佛用腳趾撥開洗澡盆，洗澡盆應聲輪轉，自己跳動墜落，翻滾多次才停下來。佛告訴羅云：『你愛惜這個洗澡盆，怕它破了嗎？』羅云回答佛說：『洗腳的器具，是低賤的東西，心中雖然有些愛惜，但也不是特別在意。』佛告訴羅云：『你也像這樣。雖然做了沙門，卻不約束自己的身口，粗暴惡劣的言語，多有中傷他人之處，不被大眾接受，有智慧的人也不會愛惜。身死神去，在三惡道中輪轉，自生自死，苦惱無量。諸佛賢聖也不會愛惜你，就像你說的不愛惜洗澡盆一樣。』羅云聽了這些話，感到慚愧恐懼。 佛告訴羅云：『聽我說個譬喻。從前國王有一頭大象，勇猛健壯善於戰鬥。國王要興兵討伐叛逆的國家，命令這頭大象出戰，讓它嚴陣以待。大象卻只是藏起鼻子，不敢用來戰鬥。馴象的人很高興，知道大象是在保護自己。這是為什麼呢？因為大象的鼻子柔軟脆弱，中箭就會立刻死亡。所以應當保護好鼻子。這頭大象保護鼻子而不戰鬥。』羅云聽了佛懇切的教誨，深受感動，奮發努力，最終證得了阿羅漢果（Arhat，斷絕一切煩惱，達到涅槃境界的聖人）。（出自《譬喻經》第十卷）
難陀出家第八 佛的弟弟孫陀罹難陀（Sundarananda），身高一丈五尺四寸。佛與阿難（Ananda，佛陀的十大弟子之一）在迦維羅衛國（Kapilavastu）入城乞食。難陀在高樓上看見了，下樓作禮說：『如來（Tathagata，佛的稱號之一）應該做轉輪聖王（Chakravartin，擁有統治世界的理想明君），為什麼要自己降低身份，拿著缽乞食呢？』於是取來缽盛滿美食，佛立刻返回。
【English Translation】 English version: Defiled by dust and grime, it cannot be used again. The Buddha said to Rahula (Buddha's son): 'You are also like this. Although you are my son, the grandson of a king, having renounced worldly glory to become a Sramana (ascetic), you do not contemplate diligently, restrain your mind, and guard your mouth. The defilements of the three poisons (greed, hatred, and delusion) fill your heart, just like this dirty water, it cannot be used again.' The Buddha further said to Rahula: 'Even if the bathing basin is empty, can it be used to hold food and drink?' Rahula replied, 'No.' The Buddha asked, 'Why?' Rahula answered, 'Because it has the name of a bathing basin, and it has held unclean things.' The Buddha told Rahula: 'You are also like this. Although you have become a Sramana, your mouth lacks sincerity, your mind is stubborn and rigid, and you do not strive diligently. Having once had a bad reputation, you are also like this bathing basin, unfit to hold food.' The Buddha used his toe to push the bathing basin away, and the bathing basin immediately spun around, jumping and falling on its own, tumbling several times before stopping. The Buddha said to Rahula: 'Do you cherish this bathing basin, fearing that it will break?' Rahula replied to the Buddha: 'A foot-washing utensil is a cheap thing. Although I cherish it somewhat in my heart, I am not particularly concerned.' The Buddha told Rahula: 'You are also like this. Although you have become a Sramana, you do not restrain your body and mouth, and your coarse and evil speech often injures others. You are not accepted by the masses, and the wise do not cherish you. When your body dies and your spirit departs, you will revolve in the three evil realms, being born and dying repeatedly, with immeasurable suffering. The Buddhas and sages will not cherish you, just as you say you do not cherish the bathing basin.' Rahula, upon hearing these words, felt ashamed and fearful. The Buddha told Rahula: 'Listen to me tell a parable. Once upon a time, a king had a great elephant, fierce and strong, skilled in battle. The king wanted to raise an army to attack a rebellious country, and he ordered this elephant to go to war, instructing it to be ready for battle. However, the elephant only hid its trunk, not daring to use it to fight. The elephant trainers were very happy, knowing that the elephant was protecting itself. Why is this? Because the elephant's trunk is soft and fragile, and it would die immediately if struck by an arrow. Therefore, it should protect its trunk well. This elephant protected its trunk and did not fight.' Rahula, upon hearing the Buddha's earnest teachings, was deeply moved, exerted himself diligently, and eventually attained the state of an Arhat (a perfected being who has extinguished all defilements and attained Nirvana). (From the Parable Sutra, Volume 10)
Nanda's Ordination, Part 8 The Buddha's brother, Sundarananda, was fifteen feet and four inches tall. The Buddha and Ananda (one of the Buddha's ten principal disciples) entered the city of Kapilavastu to beg for food. Nanda saw them from a high tower, came down, and bowed, saying: 'The Tathagata (one of the titles of the Buddha) should be a Chakravartin (an ideal universal ruler), why do you demean yourself by carrying a bowl and begging for food?' He then took a bowl, filled it with delicious food, and the Buddha immediately returned.
尼拘類園語諸侍者。難陀出勿取令自送來。難陀送至佛所。婦出囑言待還乃食。授缽催佛速受。佛言。卿已至此。今宜出家。加以神力閉在靜室。久久之後次第當直。難陀喜曰。我因事暇逃走還家。是時難陀隨所應作事事不闕。天神隨逐。汲水亦滿自然翻棄。所凈之地草土更滋。關閉門戶。戶輒更開。難陀念言。設有所失家足備償。脫三法衣。更著余服。竊隨小徑。避佛還家。行來未遠。正值如來。奔就大樹。欲自隱身。樹反在後。佛以神力。拔樹懸空。難陀入樹根處。佛言。何為至此。默然慚愧。佛再三告云。汝欲何趣。答曰。還家與婦相見。佛言。夫人學道。心著貪慾不顧後世燒身之禍。我今將汝上天遊觀。宜自專心勿懷恐怖。佛接昇天。見一宮殿。七寶莊嚴玉女營從不可稱計。唯無夫主。難陀問佛。此何天宮。獨無夫主。佛言。汝可自問。難陀問之。天女答曰。佛弟難陀。若持戒者當生於此。還具白佛。佛言。快修梵行不久必生。復以神力。接至地獄。路經鐵圍山表。見一瞎獼猴。佛問難陀。汝婦孫陀利何如獼猴。答曰。孫陀利。女中妙絕。豈得比此。佛曰。比諸天女亦億千萬倍。遍至地獄。見種種苦痛。有一火鑊。獄卒圍繞。湯沸火熾。不見罪人。難陀白佛。那獨無罪人。佛言。汝自問之。獄卒答曰。甘露王
【現代漢語翻譯】 現代漢語譯本 尼拘類園（Nigrodharama，地名）的侍者們，（佛陀說）『難陀（Nanda，人名，佛陀的弟弟）出來時不要阻攔，讓他自己過來』。難陀送到佛陀處。他的妻子出來囑咐說『等我回來再吃飯』。遞上缽，催促佛陀趕快接受。佛陀說：『你已經到這裡了，現在應該出家。』於是用神力將他關在靜室裡。過了很久之後，輪到難陀當值。難陀高興地說：『我找個空閑逃走回家。』這時，難陀無論做什麼事都不順利。天神跟隨在他身後，打水時水桶自然翻倒，清掃的地面雜草叢生。關閉門戶，門卻自動打開。難陀心想：『即使有所損失，家裡的財產也足夠賠償。』於是脫下三法衣，換上其他衣服，偷偷地沿著小路，避開佛陀回家。還沒走多遠，正好遇到如來（Tathagata，佛陀的稱號）。他趕緊跑到大樹旁，想藏起來，樹卻反而移到他的身後。佛陀用神力拔起大樹懸在空中。難陀躲到樹根處。佛陀問：『你到這裡做什麼？』難陀沉默慚愧。佛陀再三告誡說：『你想去哪裡？』難陀回答說：『回家與妻子孫陀利（Sundari，人名，難陀的妻子）相見。』佛陀說：『夫人學道，心裡貪戀慾望，不顧後世燒身之禍。我現在帶你上天遊覽，要專心致志，不要害怕。』佛陀接引他升到天上，看到一座宮殿，七寶莊嚴，玉女環繞，數不勝數，唯獨沒有男主人。難陀問佛陀：『這是什麼天宮？為何沒有男主人？』佛陀說：『你可以自己問她們。』難陀問那些天女，天女回答說：『佛陀的弟弟難陀，如果能持戒修行，將來就會生到這裡。』難陀回來告訴佛陀。佛陀說：『好好修行梵行，不久必定能生到這裡。』佛陀又用神力，接引他到地獄。路過鐵圍山（Cakravada，山名）外，看到一隻瞎獼猴。佛陀問難陀：『你的妻子孫陀利和這隻獼猴相比如何？』難陀回答說：『孫陀利是女子中最美妙的，怎麼能和這隻獼猴相比呢？』佛陀說：『和這些天女相比，孫陀利也差億萬倍。』他們走遍地獄，看到種種苦痛。有一個火鑊，獄卒們圍繞著，湯水沸騰，火焰熾熱，卻不見罪人。難陀問佛陀：『為什麼這裡沒有罪人？』佛陀說：『你自己問他們。』獄卒回答說：『甘露王（Amrita-raja，人名）』
【English Translation】 English version The attendants in Nigrodharama (Nigrodharama, a place name) (said the Buddha), 'When Nanda (Nanda, a person's name, Buddha's brother) comes out, do not stop him, let him come by himself.' Nanda was sent to the Buddha. His wife came out and instructed, 'Wait for me to come back before eating.' She handed the bowl and urged the Buddha to accept it quickly. The Buddha said, 'You have already come here, you should renounce the world now.' Then he used his divine power to lock him in a quiet room. After a long time, it was Nanda's turn to be on duty. Nanda happily said, 'I'll find some free time to escape and go home.' At this time, Nanda was unsuccessful in whatever he did. The gods followed behind him, the water bucket overturned naturally when he drew water, and weeds grew on the cleaned ground. When he closed the door, the door opened automatically. Nanda thought, 'Even if there are losses, the family property is enough to compensate.' So he took off his three Dharma robes, changed into other clothes, and secretly followed the path, avoiding the Buddha to go home. Before he had gone far, he happened to meet the Tathagata (Tathagata, the title of the Buddha). He hurried to the big tree, wanting to hide, but the tree moved behind him instead. The Buddha used his divine power to lift the big tree into the air. Nanda hid at the root of the tree. The Buddha asked, 'What are you doing here?' Nanda was silent and ashamed. The Buddha repeatedly warned, 'Where do you want to go?' Nanda replied, 'Go home to see my wife Sundari (Sundari, a person's name, Nanda's wife).' The Buddha said, 'Madam is studying the Way, but her heart is greedy for desires, and she does not care about the disaster of burning her body in the afterlife. I will now take you to heaven to visit, you must concentrate and not be afraid.' The Buddha led him up to heaven, and saw a palace, decorated with seven treasures, surrounded by jade girls, countless, but without a male master. Nanda asked the Buddha, 'What kind of heavenly palace is this? Why is there no male master?' The Buddha said, 'You can ask them yourself.' Nanda asked the heavenly women, and the heavenly women replied, 'The Buddha's brother Nanda, if he can uphold the precepts and practice, will be born here in the future.' Nanda came back and told the Buddha. The Buddha said, 'Practice Brahma conduct well, and you will surely be born here soon.' The Buddha again used his divine power to lead him to hell. Passing outside Mount Cakravada (Cakravada, a mountain name), he saw a blind monkey. The Buddha asked Nanda, 'How does your wife Sundari compare to this monkey?' Nanda replied, 'Sundari is the most beautiful of women, how can she be compared to this monkey?' The Buddha said, 'Compared to these heavenly women, Sundari is also a billion times worse.' They traveled all over hell and saw all kinds of suffering. There was a cauldron of fire, surrounded by jailers, the soup was boiling, and the flames were raging, but no sinners were seen. Nanda asked the Buddha, 'Why are there no sinners here?' The Buddha said, 'Ask them yourself.' The jailer replied, 'Amrita-raja (Amrita-raja, a person's name)'
子難陀。淫慾情重。恃貴輕人。死當生此。難陀失色。急問世尊。求離地獄。佛說微妙法。令至道場(出童子問佛乞食經又出出耀經第十六卷)。
調達出家九
白飯王(凈飯王第二弟也)有二子。一名阿難。身長一丈五尺三寸。一名調達。身長一丈五尺四寸(大智論云跋提沙十二游經甘露凈王長子調達少子阿難)白凈王往至佛所。見迦葉眷屬形貌醜陋。即集宗室曰。阿夷相言。佛不出家當作聖王王四天下。左右侍從極當端正。今諸弟子大無形觀。若欲為道儀望足者。聽備僧數光暉世尊。咸言。大善。調達曰(又名提婆達多梁言天熱)我王子弟今棄世榮出家居道正頓服飾極世之妙。像馬車乘價直萬金。其日嚴出。觀者填路冠幘墮地。瞿和離所乘之馬四腳布地而作鳥鳴。相工佔之。余皆得道。二人不吉。俱詣佛所。求作沙門。剛強降伏莫不樂受(出中本起上卷又出十二游經)。
阿那律出家十
斛飯王(凈飯王第三弟)有二子。一名摩訶男。一名阿那律。阿那律母所愛念。摩訶男言。諸釋多為道。我門獨不。一營世業。一求出家。阿那律以家事煩碎。啟母出家。母言。跋提去者當聽汝耳。求請不已兩俱許可。跋提求停七年受五欲樂。阿那律言。人命無常難可得保。又求一年乃至七日。過七日釋
【現代漢語翻譯】 現代漢語譯本： 子難陀（Nanda）。因為淫慾深重，又仗著權勢輕視他人，死後應當墮入地獄。難陀聽后臉色大變，急忙向世尊請教，希望能夠脫離地獄之苦。佛陀為他說了微妙的佛法，使他最終證悟了道果。（出自《童子問佛乞食經》和《出曜經》第十六卷）
調達（Devadatta）出家第九
白飯王（Báifàn Wáng）（凈飯王（Jìngfàn Wáng）的第二個弟弟）有兩個兒子，一個叫阿難（Ānán），身高一丈五尺三寸；一個叫調達（Tiáodá），身高一丈五尺四寸。（《大智度論》中說，跋提沙（Bátíshā）是十二游經（Shíèryóu Jīng）中甘露凈王（Gānlùjìng Wáng）的長子，調達（Tiáodá）是小兒子，阿難（Ānán）也是小兒子）白凈王（Báijìng Wáng）前往佛陀處，看到迦葉（Jiāyè）的眷屬形貌醜陋，就召集宗室說：『阿夷（Āyí）曾說過，佛陀如果不選擇出家，就會成為統治四天下的聖王，左右侍從都應當極其端正。如今佛陀的弟子們大多沒有好的儀容。如果想要修行得道，儀容相貌足夠好的人，可以允許他們加入僧團，為世尊增光添彩。』大家都說：『很好。』調達（Tiáodá）（又名提婆達多（Típóduōtuō），梁朝時譯為天熱（Tiān rè））說：『我們這些王子弟現在捨棄世間的榮華富貴，出家修道，正是要改變以往極盡奢華的服飾，像馬車乘價值萬金。』出家那天，場面非常隆重，觀看的人擠滿了道路，以至於帽子都掉在了地上。瞿和離（Qúhélí）所乘坐的馬，四腳著地卻發出鳥的鳴叫聲。相士占卜說，其餘的人都會得道，只有這兩個人不吉利。他們都前往佛陀處，請求出家做沙門。佛陀以剛強之心降伏了他們，大家都非常高興地接受了。（出自《中本起經》上卷和《十二游經》）
阿那律（Ānàlǜ）出家第十
斛飯王（Húfàn Wáng）（凈飯王（Jìngfàn Wáng）的第三個弟弟）有兩個兒子，一個叫摩訶男（Móhē Nán），一個叫阿那律（Ānàlǜ）。阿那律（Ānàlǜ）深受母親的喜愛。摩訶男（Móhē Nán）說：『各位釋迦族人都去出家修道了，只有我們家沒有。我們應該一個人經營世俗的產業，一個人尋求出家。』阿那律（Ānàlǜ）因為家事繁瑣，向母親請求出家。母親說：『如果跋提（Bátí）去了，我就允許你。』阿那律（Ānàlǜ）不斷地請求，母親最終答應了他們。跋提（Bátí）請求延遲七年，享受五欲之樂。阿那律（Ānàlǜ）說：『人命無常，難以保全。』又請求一年，乃至七日。過了七日，釋
【English Translation】 English version: Subhuti, Nanda, heavy with lust and relying on his noble status to look down on others, will be reborn in hell after death. Nanda, losing color, urgently asked the World Honored One to help him escape from hell. The Buddha spoke the subtle Dharma, leading him to the Bodhi-mandala (from the Sutra of the Boy's Questioning the Buddha for Alms and the Udanavarga Sutra, Volume 16).
Devadatta's Renunciation, Number Nine
King White Rice (Báifàn Wáng) (the second younger brother of King Suddhodana (Jìngfàn Wáng)) had two sons. One was named Ananda (Ānán), who was fifteen feet and three inches tall. The other was named Devadatta (Tiáodá), who was fifteen feet and four inches tall (The Mahaprajnaparamita Sastra says that Bhadrika (Bátíshā) was the eldest son of King Amrta-suddha (Gānlùjìng Wáng) in the Twelve Excursions Sutra (Shíèryóu Jīng), and Devadatta (Tiáodá) was the youngest son, as was Ananda (Ānán)). King White Purity (Báijìng Wáng) went to the Buddha and, seeing that Kashyapa's (Jiāyè) retinue was ugly in appearance, gathered the clan and said, 'Ayi (Āyí) once said that if the Buddha did not renounce the world, he would become a holy king ruling the four continents, and his attendants would be extremely handsome. Now, the Buddha's disciples mostly lack good appearances. If those who wish to practice the Way have sufficient appearance and demeanor, they may be allowed to join the Sangha and add glory to the World Honored One.' Everyone said, 'Very good.' Devadatta (Tiáodá) (also known as Devadatta (Típóduōtuō), translated as 'Hot Heaven' (Tiān rè) during the Liang Dynasty) said, 'We princes and brothers are now abandoning worldly glory to renounce the world and practice the Way, precisely to change our past extremely luxurious attire, with elephants, horses, and carriages worth ten thousand gold.' On the day of renunciation, the scene was very grand, and the viewers filled the road, causing hats to fall to the ground. The horse ridden by Quheli (Qúhélí) made bird sounds while its four feet were on the ground. A physiognomist divined that the rest would attain the Way, but these two were inauspicious. They both went to the Buddha and requested to become Shramanas. The Buddha subdued them with his strong will, and everyone happily accepted them (from the Upapata Sutta, Volume 1, and the Twelve Excursions Sutra).
Anuruddha's Renunciation, Number Ten
King Huvana (Húfàn Wáng) (the third younger brother of King Suddhodana (Jìngfàn Wáng)) had two sons, one named Mahanama (Móhē Nán) and one named Anuruddha (Ānàlǜ). Anuruddha (Ānàlǜ) was deeply loved by his mother. Mahanama (Móhē Nán) said, 'All the Shakya clan have gone forth to renounce the world and practice the Way, but only our family has not. We should have one person manage worldly affairs and one person seek renunciation.' Anuruddha (Ānàlǜ), because household affairs were troublesome, asked his mother for permission to renounce the world. His mother said, 'If Bhadrika (Bátí) goes, I will allow you.' Anuruddha (Ānàlǜ) kept requesting, and his mother finally agreed to them. Bhadrika (Bátí) requested a delay of seven years to enjoy the pleasures of the five desires. Anuruddha (Ānàlǜ) said, 'Human life is impermanent and difficult to preserve.' He then requested one year, and then seven days. After seven days, Shakya
子八人。優波離第九。各莊嚴寶象。乘以出城。脫衣及象馬。付優波離曰。汝依我等自活。我今出家以此衣象與汝為資生。優波離乃懸衣樹上。念言。取者與之。共至佛所亦求出家。乞先度優波離。除我憍慢。次阿那律(出四分律初分第三分大智論十二游經少異大略是同)。
跋提出家十一
甘露飯王(凈飯王第四弟也)有二子。一名提婆。二名跋提。跋提母所念。求母出家。母言。阿那律出家者我亦聽汝。后遂俱然。往詣佛所求出家。父母已許願垂濟度。時跋提獨在樹下冢間思惟。夜過高聲稱言甚樂甚樂。其邊比丘白佛。佛呼跋提問何樂。跋提言。我本在。家內外常以刀杖自衛猶有恐懼。今獨處冢間身毛不豎出離甚樂。佛言善哉(出曇無德律大智論十二游經皆小異大同)。
琉璃王滅釋種十二
波斯匿王新紹王位。即作是念。應先取釋女。即告一臣。持我名往迦毗羅衛。請婚彼女。諸釋五百集會一處皆大瞋恚。吾家大姓。何緣乃與婢子結親。或言應與。或言不應。時摩訶男語諸釋言。波斯匿王為人暴惡。或能壞我國界。時摩訶男婢生一女。面貌端正。沐浴衣被。以羽寶車。躬自送往。與波斯匿王。乃白王言。此是我女。可以成親。時王歡喜。即拜此女為第一夫人。少日有身。生一男兒。端
【現代漢語翻譯】 現代漢語譯本 八個王子，優波離（Upali，佛陀的十大弟子之一，持戒第一）排行第九。他們各自裝飾著珍貴的寶象，騎乘著出城。他們脫下衣服以及卸下象和馬的裝飾，交給優波離說：『你依靠我們自己生活。我們現在出家，用這些衣服和象作為你的生活費用。』優波離於是將衣服懸掛在樹上，心中默唸：『誰取走就給誰。』然後一同前往佛陀處，也請求出家。他們請求佛陀先度化優波離，以去除他們的驕慢之心。其次是阿那律（Anuruddha，佛陀的十大弟子之一，天眼第一）。（出自《四分律》初分第三分，《大智度論》第十二卷，《游經》，略有不同，大體相同）。
跋提（Bhadraka，釋迦牟尼佛的堂弟）出家十一
甘露飯王（Amrtodana，凈飯王（Suddhodana）的第四個弟弟）有兩個兒子，一個名叫提婆（Devadatta，釋迦牟尼佛的堂兄，佛教史上著名的反面人物），一個名叫跋提。跋提被母親所疼愛，向母親請求出家。母親說：『如果阿那律出家，我就允許你。』後來他們就一起前往佛陀處請求出家。父母已經允許，心願即將實現。當時跋提獨自在樹下墳墓間思惟。夜晚過去後，高聲稱說：『非常快樂，非常快樂。』他旁邊的比丘告訴佛陀。佛陀叫來跋提，問他為何快樂。跋提說：『我原本在家中，內外常常用刀杖自衛，仍然感到恐懼。現在獨自在墳墓間，身毛都不豎立，出離真是太快樂了。』佛陀說：『善哉！』（出自《曇無德律》，《大智度論》第十二卷，《游經》，都略有不同，大體相同）。
琉璃王（Virudhaka）滅釋迦族十二
波斯匿王（Prasenajit，古印度憍薩羅國國王）新即位，就想：『應該先娶一位釋迦族的女子。』於是告訴一位大臣：『帶著我的名義前往迦毗羅衛（Kapilavastu，釋迦牟尼佛的故鄉），請求娶他們的女兒。』各位釋迦族人聚集在一處，都非常憤怒。『我們是高貴的種姓，怎麼能和婢女的兒子結親呢？』有人說應該給，有人說不應該給。當時摩訶男（Mahanama，釋迦牟尼佛的堂弟）告訴各位釋迦族人說：『波斯匿王為人暴虐，或許會破壞我們的國界。』當時摩訶男用婢女所生的一個女兒，面貌端正，沐浴更衣，用羽毛裝飾的寶車，親自送往，獻給波斯匿王。然後告訴國王說：『這是我的女兒，可以成親。』當時國王非常高興，就封這位女子為第一夫人。不久之後她懷孕，生了一個男孩，端
【English Translation】 English version Eight princes, with Upali (one of the ten major disciples of the Buddha, foremost in upholding the precepts) as the ninth. Each adorned a precious elephant and rode out of the city. They removed their clothes and the decorations from the elephants and horses, giving them to Upali, saying, 'Rely on us to live. We are now renouncing the world, using these clothes and elephants as your livelihood.' Upali then hung the clothes on a tree, thinking, 'Whoever takes them, let them have them.' Then they went together to the Buddha's place, also requesting to renounce the world. They asked the Buddha to first ordain Upali, to remove their arrogance. Next was Anuruddha (one of the ten major disciples of the Buddha, foremost in divine sight). (From the Sarvastivada Vinaya, the first and third sections, the Mahaprajnaparamita Sastra, volume twelve, the Travel Sutra, slightly different, but generally the same).
Bhadraka's (cousin of Sakyamuni Buddha) Renunciation Eleven
King Amrtodana (the fourth younger brother of King Suddhodana) had two sons, one named Devadatta (cousin of Sakyamuni Buddha, a notorious figure in Buddhist history), and the other named Bhadraka. Bhadraka was loved by his mother and asked her to renounce the world. His mother said, 'If Anuruddha renounces the world, I will allow you to.' Later, they went together to the Buddha's place to request renunciation. Their parents had already agreed, and their wish was about to be fulfilled. At that time, Bhadraka was alone under a tree in a cemetery, contemplating. After the night passed, he loudly exclaimed, 'Very happy, very happy!' A monk nearby told the Buddha. The Buddha called Bhadraka and asked him why he was happy. Bhadraka said, 'Originally, in my home, I constantly defended myself with knives and sticks, and I was still afraid. Now I am alone in the cemetery, and my hair does not stand on end. Leaving the world is truly joyful!' The Buddha said, 'Excellent!' (From the Dharmaguptaka Vinaya, the Mahaprajnaparamita Sastra, volume twelve, the Travel Sutra, all slightly different, but generally the same).
King Virudhaka's Destruction of the Sakya Clan Twelve
King Prasenajit (King of Kosala in ancient India), having newly ascended the throne, thought, 'I should first marry a woman from the Sakya clan.' So he told a minister, 'Take my name and go to Kapilavastu (the birthplace of Sakyamuni Buddha) and ask to marry their daughter.' The Sakyas gathered in one place and were very angry. 'We are of noble lineage, how can we marry the son of a slave girl?' Some said they should give, others said they should not. At that time, Mahanama (cousin of Sakyamuni Buddha) told the Sakyas, 'King Prasenajit is violent and may destroy our borders.' At that time, Mahanama used a daughter born to a slave girl, with a beautiful face, bathed and dressed her, and sent her in a feather-decorated chariot to King Prasenajit. Then he told the king, 'This is my daughter, she can be married.' At that time, the king was very happy and made this woman his first queen. Soon after, she became pregnant and gave birth to a boy, with a
正無雙世之殊特。王集相師為子作名。相師曰。求夫人時諸釋共議。或與彼此琉璃。今以太子名曰琉璃年向八歲。王告之曰。可詣迦毗羅衛學諸射術。駕乘大象多諸給使。往摩訶男舍。集五百童子使共學習。新起講堂。猶如天宮。我等應先請佛僧于中供養受福無量。敷舒坐具。懸諸幡蓋。香水灑地。燒眾名香。琉璃太子往至講堂。升師子座。諸釋見之呼為婢子。牽出門外撲之於地。琉璃太子顧語好苦行梵志。此諸釋種大毀辱我。后紹王位汝當以此事啟我。父王命終。太子嗣立。苦行啟王。王敕群臣。集四部兵。往征釋種。至迦毗羅越。世尊往逆在枯樹下。結跏趺坐。太子遙見下車作禮。問曰。更有好樹何故坐此。佛言。親族之蔭故勝外人。是時王曰。今日世尊故為親族吾不應徵。梵志執奏。王復興師。目連白佛。琉璃王(增一阿含第十九分云毗婁勒王事大同)往伐釋種。我欲移其四部合擲他方。又欲拔出虛空。又欲移置海中。又欲移置鐵圍山間。又欲移人置他方大國土中。又欲鐵籠覆城。佛言。汝有智德。終不能安處。舍夷國人。眾生有七。不可避。一生二老三病四死五罪六福七因緣。意雖欲避終不得免。何能覆其往業。目連意終不已。隨取知識四五千人。盡著缽中。舉置虛空星宿之際。諸釋亦集四兵。出一由旬。逆
【現代漢語翻譯】 現代漢語譯本 正等同於無與倫比的殊勝之處。國王召集相士為王子取名。相士說：『求娶夫人時，各位釋迦族人共同商議，有人提議給予彼此琉璃（一種寶石）。』現在以太子之名叫做琉璃（Virudhaka），年齡將近八歲。國王告訴他說：『可以前往迦毗羅衛（Kapilavastu）學習各種射箭技術。』於是駕乘大象，帶著許多侍從，前往摩訶男（Mahanama）處。聚集五百名童子讓他一起學習。新建的講堂，猶如天宮一般。我們應該先請佛僧到裡面供養，接受無量的福報。』於是鋪開坐具，懸掛各種幡蓋，用香水灑地，焚燒各種名貴的香。琉璃太子前往講堂，登上獅子座。各位釋迦族人看見他，就叫他『婢女之子』，把他拉出門外，摔在地上。琉璃太子回頭對一位精進苦行的梵志（brahmin ascetic）說：『這些釋迦族人大大地侮辱了我。以後我繼承王位，你應當把這件事告訴我。』 父王去世后，太子繼承王位。苦行梵志向國王稟告此事。國王命令群臣，集結四部軍隊，前往征討釋迦族。到達迦毗羅越（Kapilavastu）時，世尊（Buddha）前去迎接，在一棵枯樹下結跏趺坐。太子遠遠看見，下車行禮，問道：『還有更好的樹，為什麼坐在這裡？』佛陀說：『親族的蔭庇勝過外人。』當時國王說：『今日世尊是爲了親族，我不應該征討。』梵志堅持進諫，國王再次興兵。目連（Maudgalyayana）告訴佛陀：『琉璃王（Virudhaka）（《增一阿含經》第十九分說毗琉璃王，事情大致相同）前往攻打釋迦族。我想要把他們的四部軍隊合起來投擲到其他地方，又想把他們拔到虛空中，又想把他們移到海中，又想把他們移到鐵圍山（Cakravāla）之間，又想把人移到其他方的大國土中，又想用鐵籠覆蓋城市。』佛陀說：『你有智德，最終也不能使舍夷國（Sakya）的人安然無恙。眾生有七件事不可避免：一生、二老、三病、四死、五罪、六福、七因緣。即使想躲避，最終也不能免除。怎麼能遮蓋他們的往昔之業呢？』 目連心意始終沒有改變，於是選取了四五千個認識的人，全部放在缽中，舉到虛空星宿之間。各位釋迦族人也集結四部軍隊，出城一由旬（yojana）迎接。
【English Translation】 English version Truly unparalleled and extraordinary. The king gathered fortune-tellers to name the prince. The fortune-tellers said, 'When seeking the lady, all the Sakyas (relatives of the Buddha) discussed together, some suggesting giving each other lapis lazuli (a precious stone).' Now, the prince is named Virudhaka (琉璃, meaning lapis lazuli), and he is almost eight years old. The king told him, 'You may go to Kapilavastu (迦毗羅衛) to learn various archery skills.' So, he rode an elephant with many attendants, and went to Mahanama (摩訶男). He gathered five hundred children to study together. The newly built lecture hall was like a heavenly palace. 'We should first invite the Buddhist monks to make offerings inside and receive immeasurable blessings.' So, they spread out mats, hung various banners, sprinkled fragrant water on the ground, and burned various precious incenses. Prince Virudhaka went to the lecture hall and ascended the lion throne. The Sakyas (釋迦族) saw him and called him 'son of a maidservant,' dragged him out of the door, and threw him to the ground. Prince Virudhaka turned to a diligent ascetic brahmin (梵志) and said, 'These Sakyas have greatly insulted me. After I inherit the throne, you should tell me about this.' After the father king passed away, the prince inherited the throne. The ascetic brahmin reported this matter to the king. The king ordered the ministers to gather the four divisions of the army and go to conquer the Sakyas. When they arrived at Kapilavastu (迦毗羅越), the World Honored One (世尊, Buddha) went to meet them, sitting in the lotus position under a withered tree. The prince saw him from afar, got out of the chariot, and paid his respects, asking, 'There are better trees, why are you sitting here?' The Buddha said, 'The shade of relatives is better than that of outsiders.' At that time, the king said, 'Today the World Honored One is for the sake of relatives, I should not conquer.' The brahmin insisted on advising, and the king raised troops again. Maudgalyayana (目連) told the Buddha, 'King Virudhaka (琉璃王) (the nineteenth part of the Ekottara Agama Sutra says King Virulaka, the matter is roughly the same) is going to attack the Sakyas. I want to combine their four divisions of the army and throw them to other places, and I also want to pull them into the void, and I also want to move them into the sea, and I also want to move them between the Cakravāla Mountains (鐵圍山), and I also want to move people to other great lands, and I also want to cover the city with iron cages.' The Buddha said, 'You have wisdom and virtue, but you will not be able to keep the people of Sakya (舍夷國) safe and sound. There are seven things that living beings cannot avoid: birth, old age, sickness, death, sin, blessing, and cause and condition. Even if you want to avoid them, you will not be able to avoid them in the end. How can you cover up their past karma?' Maudgalyayana's intention did not change in the end, so he selected four or five thousand acquaintances, put them all in a bowl, and lifted them into the void between the stars. The Sakyas also gathered four divisions of the army and went out of the city for one yojana (由旬) to meet them.
琉璃王。諸釋一由旬內。遙見琉璃王。或貫耳頭髻。弓弦器仗幢麾皆悉破壞。終不傷人。時琉璃王大懷恐怖。告群臣曰。汝觀是箭為從何來。彼若發心欲害我者必當死盡。令還舍衛。好苦梵志曰。大王勿懼。諸釋持戒蟲尚不害。況害人乎。今宜前進。王乃從之。諸釋果退還入城中。琉璃王曰。汝等速開城門。若不爾者盡當殺之。城中童子年尚十五。名曰奢摩。登城獨戰。傷害眾多。賊軍迸散。藏土穴中。時諸釋種。告童子曰。汝辱我門戶。誰不知戰。諸釋修善。蟲蟻不殺。況人命耶。我等一人敵萬。甚能壞軍眾。為殺害人命。死入地獄。若生人中壽命短促。汝今速去不須住也。舍摩即自出國。琉璃王軍復來至門。弊魔波旬作一釋形。喚速開門。諸釋開門。琉璃王曰。釋眾既多。悉皆埋腳。使暴象踏殺。選五百釋女。將詣王所。時摩訶男從王乞愿。王即聽之。摩訶男曰。我今沒水隨我遲速並聽。諸釋隨意逃走。若我出水隨在殺之。王曰大佳。即入水底。以發系樹根而自盡命。城中諸釋。四門競走。王告群臣。摩訶男父至今不出。即入水中。出之已死。王心生悔。我外祖父。今已取命終皆由愛親族故。若早知者。終不攻伐。琉璃所殺九千九百九十萬人。流血成河。繞迦毗羅越城。軍人去後。目連白佛。承佛神力。護得四五
【現代漢語翻譯】 現代漢語譯本： 琉璃王（Virudhaka，意為增長王）。諸釋迦族人居住地一由旬（Yojana，古印度長度單位，約合7-9英里）範圍內，遠遠地看見琉璃王。或者（看見）貫穿耳朵和頭髻的箭矢，弓弦、器械、兵仗、旗幟全都破壞了，但最終沒有傷到人。當時琉璃王非常害怕，告訴群臣說：『你們看這些箭是從哪裡來的？如果他們真的想要傷害我，我們必定會全部死在這裡。』於是下令返回舍衛城（Sravasti）。 一位名叫好苦的梵志（Brahmin，婆羅門）說：『大王不必害怕。釋迦族人持守戒律，連蟲子都不傷害，更何況是人呢？現在應該前進。』琉璃王於是聽從了他的建議。釋迦族人果然退還入城中。琉璃王說：『你們快點打開城門，如果不打開，我就把你們全部殺光。』 城中有一個童子，年齡才十五歲，名叫奢摩（Shama），登上城墻獨自作戰，傷害了許多敵人，賊軍被打得四處逃散，藏到土穴中。當時諸釋迦族人告訴童子說：『你羞辱了我們的門戶。誰不知道打仗？我們釋迦族人修習善行，連蟲蟻都不殺，更何況是人命呢？我們一個人可以抵擋一萬個人，完全可以摧毀敵軍，但是爲了殺害人命，死後會墮入地獄，即使轉生為人，壽命也會很短促。你現在快點離開，不需要留在這裡。』奢摩於是離開了國家。 琉璃王的軍隊再次來到城門。弊魔波旬（Mara Papiyas，惡魔）化作一個釋迦族人的樣子，喊著讓快點打開城門。釋迦族人打開了城門。琉璃王說：『釋迦族人很多，全部都埋在地下，讓暴象踩死。』挑選了五百名釋迦族女子，帶到王的住所。 當時摩訶男（Mahanama，偉大的名字）向琉璃王請求一個願望，琉璃王答應了他。摩訶男說：『我現在潛入水中，隨我潛水時間的長短，你們可以隨意讓釋迦族人逃走。如果我從水中出來，你們就可以隨意殺掉他們。』琉璃王說：『很好。』摩訶男於是進入水底，用頭髮繫在樹根上而自盡。城中的釋迦族人，從四個城門競相逃走。琉璃王告訴群臣：『摩訶男的父親到現在還沒有出來。』於是進入水中，把他拉出來，發現已經死了。琉璃王心中後悔：『我的外祖父，現在已經被我取了性命，這都是因為我愛親族的原因啊。如果早知道這樣，我絕對不會攻打這裡。』 琉璃王所殺的人有九百九十九萬，流出的血匯成河流，環繞著迦毗羅衛（Kapilavastu）城。軍隊離開后，目連（Maudgalyayana，佛陀十大弟子之一，神通第一）告訴佛陀：『承蒙佛陀的神力，保護了四五個人。』
【English Translation】 English version: King Virudhaka (琉璃王, meaning 'increasing king'). Within one Yojana (由旬, an ancient Indian unit of distance, approximately 7-9 miles) of where the Shakyas (釋迦族) lived, King Virudhaka was seen from afar. Arrows piercing ears and hair buns, bowstrings, weapons, and banners were all destroyed, but ultimately no one was harmed. At that time, King Virudhaka was very frightened and told his ministers, 'Look where these arrows are coming from! If they really intend to harm me, we will all surely die here.' So he ordered a return to Sravasti (舍衛城). A Brahmin (梵志) named Hokku (好苦) said, 'Great King, do not be afraid. The Shakyas observe precepts and do not harm even insects, let alone people. Now we should advance.' King Virudhaka then followed his advice. The Shakyas indeed retreated back into the city. King Virudhaka said, 'Quickly open the city gates, or I will kill you all!' In the city, there was a boy, only fifteen years old, named Shama (奢摩), who climbed the city wall and fought alone, harming many enemies. The enemy soldiers were scattered and fled, hiding in earthen caves. At that time, the Shakyas told the boy, 'You have disgraced our lineage. Who doesn't know how to fight? We Shakyas cultivate goodness and do not kill even insects, let alone human lives. One of us can withstand ten thousand, and we can completely destroy the enemy army, but to kill human lives, we will fall into hell after death, and even if we are reborn as humans, our lives will be short. You should leave now and do not need to stay here.' Shama then left the country. King Virudhaka's army came to the city gate again. Mara Papiyas (弊魔波旬, the evil one) transformed into a Shakya and shouted to quickly open the city gate. The Shakyas opened the gate. King Virudhaka said, 'There are many Shakyas, bury them all underground and have wild elephants trample them to death.' He selected five hundred Shakya women to take to the king's residence. At that time, Mahanama (摩訶男, meaning 'great name') requested a wish from King Virudhaka, and the king granted it. Mahanama said, 'I will now dive into the water, and according to the length of my dive, you can allow the Shakyas to escape as they please. If I come out of the water, you can kill them as you please.' King Virudhaka said, 'Very well.' Mahanama then entered the water and tied his hair to a tree root and took his own life. The Shakyas in the city fled from all four gates. King Virudhaka told his ministers, 'Mahanama's father has not come out yet.' So he entered the water, pulled him out, and found that he was already dead. King Virudhaka felt remorse in his heart, 'My maternal grandfather has now been taken by me, all because of my love for my relatives. If I had known this earlier, I would never have attacked here.' King Virudhaka killed nine million nine hundred and ninety thousand people, and the blood that flowed formed a river, surrounding the city of Kapilavastu (迦毗羅衛). After the army left, Maudgalyayana (目連, one of the Buddha's ten great disciples, foremost in supernatural powers) told the Buddha, 'Thanks to the Buddha's divine power, four or five people were protected.'
千人。佛言。汝往看之。目連下缽。人皆已死。往尼拘留園。語五百釋女言。汝等慎勿愁憂。我是汝夫。捉一釋女曰。我今何故與婢子通情。王即刖其手足。置深坑中。五百釋女皆罵王言。誰持我身與婢子交通。王敕五百釋女罪如前法。還舍衛國。祇陀太子在深宮中奏諸妓樂。王聞其聲回駕詣之。祇陀出門與之相見曰。善來大王。可小停駕。琉璃王曰。豈不聞吾與諸釋戰。與妓遊戲而不見助。祇陀答曰。聞之我不堪任殺害眾生。琉璃王手斫祇陀。佛見祇陀生三十三天。時五百釋女自歸稱喚如來名號。同生釋種。出家成佛。受此痛毒而不見憶。佛與諸比丘。往迦毗羅。諸女遙見皆懷慚愧。世尊顧語釋提桓因言。諸女慚愧。帝釋即以天衣覆此女上。佛告毗沙門。諸女飢渴日久即辦天食皆得充飽。佛為說苦集盡道。諸女塵垢皆盡得法眼凈。各于其所而取命終。皆生天上。佛詣東門見城中。煙火洞然。顧語諸比丘。我昔與諸比丘此中說法。今如空墟無有人民。自今不復更至於此。還舍衛國祇樹園中。告諸比丘。琉璃王及諸兵眾。卻後七日盡當磨滅。王聞恐怖。好苦行梵志內外無塵王但自娛。王使人數日至七日旦。王大歡喜。將諸兵軍及婇女。往阿貽羅河側。共相宴會。大雷卒震。非時云起。暴風疾雨。傷損漂溺。一時都盡。王
【現代漢語翻譯】 現代漢語譯本 千人。佛陀說：『你去看看。』 目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）用缽去看，發現那些人都已經死了。他前往尼拘留園（Nigrodha Park），告訴五百位釋迦族的女子說：『你們不要悲傷憂愁。我是你們的丈夫。』 他抓住一位釋迦族的女子說：『我如今為何要和婢女通情呢？』 國王就砍斷了他的手腳，把他放在深坑中。五百位釋迦族的女子都罵國王說：『是誰把我們的身體給婢女交通呢？』 國王命令對五百位釋迦族的女子處以和之前一樣殘酷的刑罰。目連回到舍衛國（Sravasti）。祇陀太子（太子Jeta）在深宮中演奏各種音樂。國王聽到聲音，就調轉車駕前往那裡。祇陀走出宮門與國王相見，說：『歡迎大王。可以稍微停留一下。』 琉璃王（Virudhaka，也譯作毗琉璃王）說：『難道你沒聽說我和釋迦族人作戰，你卻和歌妓玩樂而不來幫助我？』 祇陀回答說：『聽說了，我不忍心殺害眾生。』 琉璃王用手砍殺祇陀。佛陀看見祇陀往生到三十三天（Trayastrimsa Heaven）。當時五百位釋迦族的女子都歸依佛陀，稱念如來的名號，一同往生到釋迦族中，出家成佛。她們承受如此劇烈的痛苦，卻不記得前世的事情。佛陀和眾比丘（bhikkhu，出家修行的男性佛教徒）前往迦毗羅衛城（Kapilavastu）。那些女子遠遠地看見佛陀，都感到慚愧。世尊回頭告訴釋提桓因（Sakra Devanam Indra，帝釋天）說：『這些女子感到慚愧。』 帝釋天立刻用天衣覆蓋在這些女子身上。佛陀告訴毗沙門天王（Vaisravana，四大天王之一）說：『這些女子飢渴很久了。』 毗沙門天王立刻準備了天上的食物，讓她們都得到飽足。佛陀為她們宣說了苦集滅道（Four Noble Truths）。這些女子的塵垢都消盡，得到了法眼凈（Dharma-caksu，證得預流果的智慧）。她們各自在自己的地方結束了生命，都往生到天上。佛陀前往東門，看見城中煙火瀰漫。回頭告訴眾比丘說：『我過去和眾比丘在這裡說法，如今卻變成空虛的廢墟，沒有人民。從今以後，我不再來到這裡了。』 佛陀回到舍衛國的祇樹給孤獨園（Jetavana Anathapindika-arama）中，告訴眾比丘說：『琉璃王和他的軍隊，七天之後都將滅亡。』 國王聽到後感到恐懼，認為只有苦行梵志（ascetic Brahmanas）才能內外無塵，國王只是自己享樂。國王派人計算日子，到了第七天早晨，國王非常高興，帶著他的軍隊和婇女，前往阿貽羅河（Aciiravati River）邊，一同宴會。突然雷聲大作，不是時候的雲彩升起，暴風和急雨，造成傷害和漂溺，一時之間全部都滅亡了。國王 。
【English Translation】 English version Thousands of people. The Buddha said, 'Go and see.' Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) went with his bowl and found that those people were already dead. He went to Nigrodha Park and told the five hundred Shakya women, 'Do not be sad and worried. I am your husband.' He grabbed a Shakya woman and said, 'Why should I have affection for a maid now?' The king then cut off his hands and feet and put him in a deep pit. The five hundred Shakya women all cursed the king, saying, 'Who gave our bodies to the maid to have relations with?' The king ordered the five hundred Shakya women to be punished with the same cruel punishment as before. Maudgalyayana returned to Sravasti. Prince Jeta (Prince Jeta) was playing various music in the deep palace. The king heard the sound and turned his chariot to go there. Jeta came out of the palace gate to meet the king and said, 'Welcome, Great King. You can stay for a while.' King Virudhaka (also translated as King Virudhaka) said, 'Haven't you heard that I am fighting with the Shakya people, but you are playing with prostitutes and not helping me?' Jeta replied, 'I have heard, I cannot bear to kill sentient beings.' King Virudhaka killed Jeta with his hand. The Buddha saw Jeta reborn in the Trayastrimsa Heaven. At that time, the five hundred Shakya women all took refuge in the Buddha, recited the name of the Tathagata, and were reborn together in the Shakya clan, became monks and became Buddhas. They endured such intense pain, but did not remember the events of their previous lives. The Buddha and the bhikkhus (bhikkhu, male Buddhist who has left home to practice) went to Kapilavastu. Those women saw the Buddha from afar and felt ashamed. The World Honored One turned to tell Sakra Devanam Indra (Emperor Sakra) , 'These women feel ashamed.' Emperor Sakra immediately covered these women with heavenly clothes. The Buddha told Vaisravana (one of the Four Heavenly Kings), 'These women have been hungry and thirsty for a long time.' Vaisravana immediately prepared heavenly food so that they could all be satisfied. The Buddha explained to them the Four Noble Truths. The dust of these women was exhausted, and they attained the Dharma-caksu (Dharma-caksu, the wisdom of attaining the stream-entry fruit). They each ended their lives in their own places and were reborn in heaven. The Buddha went to the east gate and saw smoke and fire in the city. He turned to tell the bhikkhus, 'I used to teach the Dharma here with the bhikkhus, but now it has become an empty ruin without people. From now on, I will never come here again.' The Buddha returned to Jetavana Anathapindika-arama in Sravasti and told the bhikkhus, 'King Virudhaka and his army will all perish in seven days.' The king felt terrified when he heard this, thinking that only ascetic Brahmanas could be free from dust inside and out, and the king was just enjoying himself. The king sent people to count the days, and on the morning of the seventh day, the king was very happy and took his army and concubines to the Aciiravati River to have a banquet together. Suddenly there was a loud thunder, untimely clouds rose, and violent winds and heavy rain caused damage and drowning, and everything was destroyed in an instant. The king .
生入阿鼻地獄。復有天火燒蕩宮城。比丘白佛。諸釋何因今遭此苦。佛言。昔羅閱城中有捕魚村。時世饑儉人食草根。以一斗金貿一升米。村有大池。極自饒魚。人民捕食。魚有二種。一名拘瑣(興起行經云𪌃)二名多舌。各相謂言。我是水性之蟲。不處乾地。而此人民皆來食啖。村有一兒。年尚八歲。雖不捕魚。見則歡喜。羅閱村人今釋種是。拘瑣魚者琉璃王是。兩舌魚者好苦行梵志是。小兒見魚笑者今我是也。取魚之罪無數劫中受地獄苦。今余此對。見之喜笑。今患頭痛如被石押。又如戴須彌山(釋迦畢罪經大同小異文多不載盡)坐上多人聞佛說無常之法。得須陀洹果(出釋迦畢罪經又出長阿含法句譬經)。
五百釋女欲出家投請二師十三
有一釋女告五百女言。曾從佛聞。若人于劇急之中。一心念佛。至到歸命。即得安隱。時五百女異口同音至心念佛。呼南無釋迦牟尼苦哉嗚呼痛哉。時空中以如來慈善根力。起大悲云。雨大悲雨。諸女手足還生。諸女念言。云何報佛慈恩。即持衣缽。往詣王園精舍。求索出家。時有六群比丘尼。見諸釋女年時幼稚美色端正。當爲說世間之慾快樂。待年限過然後出家不亦快乎。若悉還俗必以衣缽施我。諸女聞之心懷苦惱言。如肴膳飲食和以毒藥。世間五欲多諸過患。
【現代漢語翻譯】 現代漢語譯本：墮入阿鼻地獄。又有天火焚燒宮殿城池。比丘問佛：『諸位釋迦族人因何今日遭受如此苦難？』佛說：『過去在羅閱城中有一個捕魚的村莊。當時正值饑荒之年，人們以草根為食，一斗黃金才能換取一升米。村裡有一個大池塘，魚非常多。人們捕撈食用。魚有兩種，一種名叫拘瑣（興起行經中寫作𪌃），另一種名叫多舌。它們互相說道：『我們是生活在水中的生物，不適應陸地。而這些人卻都來吃我們。』村裡有一個小孩，年僅八歲，雖然不捕魚，但看見魚就歡喜。當時的羅閱村人就是現在的釋迦族人。拘瑣魚就是琉璃王。兩舌魚就是好苦行梵志。小孩看見魚歡笑就是現在的我。』捕魚的罪過，要在無數劫中承受地獄之苦。現在還殘留著這種果報。看見魚歡喜，現在患頭痛，就像被石頭壓著一樣，又像戴著須彌山（釋迦畢罪經大同小異，內容多有省略）。』座上很多人聽聞佛所說的無常之法，證得了須陀洹果（出自釋迦畢罪經，又出自長阿含法句譬經）。 五百位釋迦族的女子想要出家，向二位法師請求。 有一位釋迦族的女子告訴五百位女子說：『我曾經聽佛說過，如果有人在極度危急之中，一心念佛，直至歸命，就能得到安穩。』當時五百位女子異口同聲，至誠唸佛，呼喊『南無釋迦牟尼（皈依釋迦牟尼佛），苦啊，嗚呼，痛啊！』當時空中以如來慈善的根力，興起大悲云，降下大悲雨。諸位女子的手足都恢復了。諸位女子心想：『要如何報答佛的慈恩呢？』於是拿著衣缽，前往王園精舍，請求出家。當時有六群比丘尼，看見這些釋迦族的女子年紀尚小，容貌美麗端正，就想為她們說世間的慾望快樂，等年紀大了再出家不是更好嗎？如果她們還俗，一定會把衣缽施捨給我們。諸位女子聽了，心中苦惱地說：『就像美味佳餚中摻雜了毒藥，世間的五欲有很多過患。』
【English Translation】 English version: They fall into Avici Hell. Moreover, heavenly fire burns and devastates palaces and cities. A Bhikshu (Buddhist monk) asked the Buddha (enlightened one): 'For what reason do the Shakya (clan of the Buddha) people suffer such misery today?' The Buddha said: 'In the past, in the city of Rauruka (ancient Indian city), there was a fishing village. At that time, there was a famine, and people ate grass roots. One dou (ancient Chinese measurement unit) of gold could only buy one sheng (another ancient Chinese measurement unit) of rice. In the village, there was a large pond with many fish. People caught and ate them. There were two kinds of fish, one named Kusha (meaning unclear, possibly related to 'arising') and the other named Many-Tongues. They said to each other: 'We are creatures of the water and cannot live on land. Yet these people come and eat us.' In the village, there was a child, only eight years old, who, although he did not catch fish, rejoiced when he saw them. The people of Rauruka village were the ancestors of the Shakya clan. The Kusha fish was King Virudhaka (king who massacred the Shakyas). The Many-Tongues fish was the ascetic Brahmin (a member of the priestly class). The child who laughed when he saw the fish was me.' The sin of catching fish causes one to suffer in hell for countless kalpas (aeons). Now, there remains this retribution. Seeing the fish and rejoicing, I now suffer from headaches as if being pressed by stones, or as if wearing Mount Sumeru (mythical mountain at the center of the universe) (The Sutra of the Buddha's Retribution of Sins is largely the same but with many omissions).' Many people in the assembly, hearing the Buddha's teaching of impermanence, attained the Srotapanna (stream-enterer) fruit (from the Sutra of the Buddha's Retribution of Sins and the Dirgha Agama Sutra of Parables). Five hundred Shakya women wished to renounce the world and requested ordination from two teachers. One Shakya woman told the five hundred women: 'I once heard the Buddha say that if a person, in a moment of extreme crisis, single-mindedly recites the name of the Buddha, until taking refuge in him, they will find peace.' At that time, the five hundred women, with one voice and with sincere hearts, recited the name of the Buddha, calling out 'Namo Shakyamuni (homage to Shakyamuni Buddha), how bitter, alas, how painful!' At that time, in the sky, through the compassionate root power of the Tathagata (another name for the Buddha), great clouds of compassion arose, and great rains of compassion fell. The hands and feet of the women were restored. The women thought: 'How can we repay the Buddha's kindness?' So they took their robes and bowls and went to the Jeta Grove Monastery (a famous Buddhist monastery), seeking ordination. At that time, there were six groups of Bhikshunis (Buddhist nuns) who saw that these Shakya women were young, beautiful, and virtuous, and thought to tell them about the pleasures of worldly desires, and that it would be better to renounce the world when they were older. If they returned to lay life, they would surely give us their robes and bowls. The women, hearing this, felt distressed and said: 'Like delicious food mixed with poison, the five desires of the world have many faults.'
我已具知。云何讚歎其美。以勸我等。舉聲大哭。華色比丘尼問故。答曰欲出家。不蒙聽許。華色即度為弟子。時諸釋女悲喜交懷。具以族喪身殘。仰白和上。答言汝等辛苦何足言也。我昔在家。是舍衛國人。父母嫁我。與北方人。彼國風俗。婦臨欲產。還歸父母家。后垂生日。皆乘車馬伕妻。中路有河其水暴漲。道路曠絕多賊難。至河不能得度。住宿岸邊。初夜生男。大毒蛇聞新血香。即來趣我。先螫殺奴。喚夫不應。尋復殺夫。次殺牛馬。至日出時。夫身膀爛。憂愁恐怖。舉聲大哭。經留數日。獨在岸邊。其水漸小。身負小兒。以手牽持。裙盛新產。銜著口中。即前入水。渡河如半。反觀大兒。見為虎逐。叫喚失裙。嬰兒沒溺。以手探搏。而竟不獲。在背上者。失手墮落。其岸上者。為虎所食。心肝分裂。口吐熱血。到岸悶絕。有大伴至。中有一長者。是父母知識。我問訊息。長者答曰。昨夜失火汝家蕩盡。父母俱亡。我聞躄絕。良久乃蘇。有五百賊。即壞眾伴。便將我去。以作賊婦。常使守門。若有緩急。為人所逐。須晝開門。后群賊共抄。財主告王及聚落。即還其家。我舍內生子。三喚無人開。即緣墻入問。答生兒。賊曰。汝為子故危害於我用子何為。拔刀斫解手足令婦食之。婦以恐怖食。瞋恚便息。夫續為
【現代漢語翻譯】 現代漢語譯本 我已經完全知曉了這些事情。那麼，如何讚美佛法的殊勝，以此勸勉我們呢？華色比丘尼（Hua Se Bhikkhuni）曾經大聲哭泣，因為她想出家，卻沒有得到允許。後來，華色比丘尼被度化為弟子。當時，許多釋迦族的女子悲喜交加，詳細地向上稟告了她們家族覆滅、身受殘害的遭遇。和上（He Shang，指住持或長老）回答說：『你們所受的辛苦又算得了什麼呢？』 『我過去在家時，是舍衛國（Shewei Guo）的人。父母將我嫁給了一個北方人。按照那個國家的風俗，婦女臨近生產時，要回到父母家。後來，我臨近生產的日子，夫妻一同乘坐車馬返回孃家。途中有一條河，河水突然暴漲，道路荒涼偏僻，有很多盜賊。到達河邊后，無法渡河，只好在岸邊住宿。』 『初夜，我生下了一個男孩。一條大毒蛇聞到新生兒的血腥味，立刻向我爬來，先是咬死了奴僕，我呼喊丈夫，卻沒有迴應。毒蛇接著又咬死了我的丈夫，然後是牛馬。直到日出時，我丈夫的屍體已經腐爛。我憂愁恐懼，大聲哭泣。』 『我在岸邊停留了幾天，河水漸漸退去。我揹著小兒子，用手牽著大兒子，裙子里裝著新生的嬰兒，口中銜著一些東西，開始涉水過河。渡到河中央時，回頭一看，發現大兒子正在被老虎追趕。我驚叫著，裙子也掉了，裙子里的嬰兒沉入水中。我用手去探摸，最終也沒能找到。背上的小兒子，也失手掉落水中。留在岸上的大兒子，被老虎吃掉了。我心肝俱裂，口吐鮮血，昏倒在岸邊。』 『後來，一個大的商隊到達，其中有一位長者，是父母的朋友。我向他詢問家裡的訊息。長者回答說：『昨天晚上失火，你家蕩盡，父母都去世了。』我聽后，立刻昏倒在地，過了很久才甦醒。有五百個盜賊，衝散了商隊，把我抓走，讓我做了盜賊的妻子，經常讓我守門。如果情況緊急，有人追趕，就需要白天打開門。』 『後來，盜賊們一起搶劫，財主向國王和村落報告。官府追捕盜賊，將我送回了家。我在家裡生了一個兒子，呼喊了三次，沒有人開門。我於是翻墻進入，詢問情況。他們回答說生了兒子。盜賊說：『你爲了兒子，危害了我們，要兒子有什麼用？』於是拔刀砍斷我的手腳，讓妻子吃掉。妻子因為恐懼而吃了。我的憤怒也平息了。丈夫接著又…』
【English Translation】 English version I am already fully aware. How can I praise its beauty to encourage us? The Bhikkhuni Huase (Hua Se Bhikkhuni, meaning Color of Flower Bhikkhuni) asked because she cried loudly, as she wanted to renounce the world but was not allowed. Later, Huase was ordained as a disciple. At that time, many Shakya women were filled with sorrow and joy, and reported in detail the destruction of their families and the suffering of their bodies to the He Shang (He Shang, meaning abbot or elder). The He Shang replied, 'What is the hardship you have suffered worth mentioning?' 'When I was at home in the past, I was a person from Shewei Guo (Shewei Guo, meaning Sravasti). My parents married me to a northerner. According to the customs of that country, when a woman is about to give birth, she returns to her parents' home. Later, as the day of my delivery approached, my husband and I returned to my parents' home together in a carriage. On the way, there was a river, and the river water suddenly rose sharply. The road was desolate and remote, and there were many thieves. When we arrived at the river, we could not cross it, so we had to stay on the shore.' 'In the early night, I gave birth to a boy. A large poisonous snake smelled the scent of the newborn's blood and immediately crawled towards me, first biting and killing the servant. I called out to my husband, but there was no response. The snake then bit and killed my husband, and then the cattle and horses. By sunrise, my husband's body had rotted. I was sad and frightened, and cried loudly.' 'I stayed on the shore for a few days, and the river water gradually receded. I carried my younger son on my back, held my elder son by the hand, carried the newborn in my skirt, and held something in my mouth, and began to wade across the river. When I reached the middle of the river, I looked back and saw that my elder son was being chased by a tiger. I screamed, and my skirt also fell off, and the baby in the skirt sank into the water. I reached out to grab it, but I couldn't find it in the end. The younger son on my back also fell into the water. The elder son who was left on the shore was eaten by the tiger. My heart was broken, I vomited blood, and fainted on the shore.' 'Later, a large caravan arrived, and among them was an elder who was a friend of my parents. I asked him about the news from home. The elder replied, 'Last night there was a fire, your home was destroyed, and your parents have passed away.' When I heard this, I immediately collapsed to the ground and didn't wake up for a long time. Five hundred thieves scattered the caravan and took me away, making me the wife of a thief, often making me guard the door. If there was an emergency and someone was chasing, I would need to open the door during the day.' 'Later, the thieves robbed together, and the wealthy man reported to the king and the village. The government pursued the thieves and sent me back home. I gave birth to a son at home, and after calling out three times, no one opened the door. So I climbed over the wall and entered, asking what was happening. They replied that a son had been born. The thief said, 'You harmed us for the sake of your son, what is the use of having a son?' So he drew his sword and cut off my hands and feet, and made his wife eat them. The wife ate them out of fear. My anger also subsided. The husband then continued to...'
劫。王人所得。腰斷其命。共婦生埋。人貪我身有妙瓔珞。開冢取之。並將我去。復經少時。王伺捉得。斷賊伴命。合復埋之。埋之不固。夜虎發食。因復得出。迷荒不知東西。隨路馳走。見有多人。問言。諸人何處有能除此憂患者。時有長者婆羅門等。以憐愍心問言。曾聞釋迦牟尼佛法。多諸安隱無諸衰惱。我聞心喜。詣大愛道憍曇彌比丘尼。次第修習乃得道果。釋女聞之。心大歡喜。得法眼凈。時憍曇彌言。如來法海。一切眾生。皆悉有分。而我等女人。如來不聽。以多諸疑惑執著難捨。癡愛覆心愛水所沒。不能自出。懈怠懶惰。現身不能莊嚴菩提獲得三乘。阿難為請云。憍曇彌乳哺養育如來色身得至成佛。佛言若聽女人法當漸滅。阿難又請。過去諸佛具四部眾。而今獨不具也。佛告阿難。憍曇彌。愛樂佛法發大精進。清凈修習八敬之法者。聽入佛法。我得出家。大悲熏修。普為未來一切女人。重白佛言。未來善女。信樂愛敬如來法者。唯愿聽許。佛言。若有女人。護持佛法漸次修學。戒施多聞三歸五戒。乃至具戒。諸助道法。亦悉聽。常當至心念阿難恩。供養恭敬。晝夜六時。令心不忘(出報恩經第五卷)。
佛奴車匿馬揵陟前世緣愿十四
舍利弗白佛言。車匿前世有何功德乃將菩薩入山得佛。佛
【現代漢語翻譯】 現代漢語譯本： 劫難中，我被強盜抓獲。他們砍斷了一個王族成員的腰，奪取了他的性命。又將我和一個婦女一同活埋。有人貪圖我身上佩戴的精美瓔珞，便挖開墳墓將瓔珞取走，並將我帶走。過了不久，官府搜捕抓住了強盜，砍斷了同夥的性命，又將我一同埋葬。這次埋葬得不嚴實，夜裡被老虎刨開吃掉了屍體，我因此又得以逃脫。我在荒野中迷失方向，不知東西南北，沿著道路奔走。我看見很多人，便問他們：『各位，哪裡有能消除我憂患的人？』當時有長者、婆羅門等人，以憐憫之心告訴我：『我們曾聽說釋迦牟尼佛的佛法，能帶來安穩，消除衰惱。』我聽了心中歡喜，便去拜見大愛道·喬達彌比丘尼（Mahapajapati Gotami，佛陀的姨母），次第修習佛法，最終證得道果。釋迦族的女子聽了，心中非常歡喜，獲得了清凈的法眼。當時喬達彌說：『如來的法海，一切眾生都有機會參與。但是我們女人，如來不允許出家，因為我們有太多的疑惑和執著難以捨棄，癡愛矇蔽內心，被愛慾之水淹沒，不能自己解脫。而且懈怠懶惰，今生不能莊嚴菩提，獲得三乘的果位。』阿難（Ananda，佛陀的十大弟子之一）為女人請願說：『喬達彌乳哺養育瞭如來的色身，使如來得以成就佛果。』佛說：『如果允許女人出家，佛法將會逐漸衰滅。』阿難又請願說：『過去的諸佛都有四部眾（比丘、比丘尼、優婆塞、優婆夷），而現在唯獨不具足。』佛告訴阿難：『喬達彌如果愛樂佛法，發起大精進，清凈修習八敬法，就允許她加入佛法。』我因此得以出家，以大悲心熏修，普遍爲了未來的一切女人。我再次稟告佛說：『未來的善女人，如果信樂愛敬如來的佛法，唯愿您允許她們出家。』佛說：『如果有女人，護持佛法，逐漸修學，持戒、佈施、多聞，受持三歸五戒，乃至具足戒律，以及各種助道之法，也都允許。』應當常常至心念阿難的恩德，供養恭敬他，晝夜六時，令心中不忘。（出自《報恩經》第五卷）
佛奴車匿（Channa，佛陀的車伕）和馬揵陟（Kanthaka，佛陀的馬）的前世因緣願力（第十四）
舍利弗（Sariputta，佛陀的十大弟子之一）問佛說：『車匿前世有什麼功德，能夠跟隨菩薩入山，最終得見佛陀？』佛
【English Translation】 English version: In a calamity, I was captured by robbers. They cut off the waist of a royal person, taking his life. They also buried me alive with a woman. Someone coveted the exquisite necklace I was wearing, so they dug open the tomb, took the necklace, and took me away. Not long after, the authorities captured the robbers, cut off the lives of the accomplices, and buried me together with them. This time, the burial was not secure, and at night, tigers dug up and ate the corpses, so I was able to escape again. I lost my way in the wilderness, not knowing east or west, and ran along the road. I saw many people and asked them, 'Where can I find someone who can relieve my suffering?' At that time, there were elders, Brahmins, and others who told me with compassion, 'We have heard of the Dharma of Shakyamuni Buddha (釋迦牟尼佛), which brings peace and eliminates suffering.' I was delighted to hear this and went to see Mahapajapati Gotami (大愛道·憍曇彌比丘尼, Buddha's aunt), the Bhikkhuni, and gradually practiced the Dharma, eventually attaining the fruit of the Path. The women of the Shakya clan were very happy to hear this and obtained the pure Dharma eye. At that time, Gotami said, 'The ocean of the Tathagata's (如來) Dharma is open to all beings. However, the Tathagata does not allow us women to ordain because we have too many doubts and attachments that are difficult to relinquish, our minds are obscured by foolish love, and we are submerged in the waters of desire, unable to free ourselves. Moreover, we are lazy and indolent, unable to adorn Bodhi in this life and attain the fruits of the Three Vehicles.' Ananda (阿難, one of the Buddha's ten great disciples) pleaded for women, saying, 'Gotami nursed and raised the Tathagata's physical body, enabling the Tathagata to attain Buddhahood.' The Buddha said, 'If women are allowed to ordain, the Dharma will gradually decline.' Ananda pleaded again, 'The Buddhas of the past all had four assemblies (比丘, 比丘尼, 優婆塞, 優婆夷), but now only one is lacking.' The Buddha told Ananda, 'If Gotami loves the Dharma, generates great diligence, and purely practices the Eight Garudhammas, she will be allowed to join the Dharma.' Therefore, I was able to ordain, cultivate with great compassion, and universally for the sake of all women in the future. I again reported to the Buddha, 'If future virtuous women believe in and love the Tathagata's Dharma, may you allow them to ordain.' The Buddha said, 'If there are women who uphold the Dharma, gradually study and practice, observe the precepts, give alms, listen to the Dharma, take refuge in the Three Jewels and observe the Five Precepts, and even fully observe the precepts, as well as various aids to the Path, they are all allowed.' They should always sincerely remember Ananda's kindness, make offerings and respect him, six times day and night, so that their minds do not forget. (From the fifth volume of the Sutra of Gratitude)
The Past Causes and Vows of the Buddha's Servant Channa (車匿) and the Horse Kanthaka (馬揵陟) (Fourteenth)
Sariputta (舍利弗, one of the Buddha's ten great disciples) asked the Buddha, 'What merits did Channa have in his past life that he was able to follow the Bodhisattva into the mountains and eventually see the Buddha?' The Buddha
言。車匿不但今世有是功德。我昔為菩薩時。在尸訶遍羸國。須檀摩提王聞世間人或有作道上天或作祠祀上天。王常欲上天不知方便。國有婆羅門道。凡四萬餘人。中有大尊者婆羅門。王請問之。對曰。欲生身上天耶死上天耶。王言。生身飛上天。復言。大王當作祠祀。王喜出藏珍寶與婆羅門。求國中端正男女各一百人。像馬畜生各百頭。先飯四婆羅門。后殺人畜。用祠祀天。取血作階。上婆羅門。復求香山中有神女名真陀羅。欲得其血合持作階。王聞喜言何不早告。王即敕國中遍問誰能得真陀羅者。一人白王。第七山中有兩人。一名阇梨一人名憂梨。知真陀羅處。王言。疾喚其人。得來。王大歡喜即設酒食恣意娛樂七日七夜重賞極意。王謂阇梨等二人。汝能得真陀羅女來我得上天者。當持此國付汝二人。其人受教輒自盡力求真陀羅。二月餘日經歷八重山。至香山中得大池水。見有釋提桓因。與諸天伎女無央數眾。出城遊戲池中沐浴竟皆飛上天。時水池邊有一婆羅門。已得四禪般遮旬道。時阇梨等前為作禮問言。是間為何等聲快樂乃爾。答言。頭摩王千餘人在此城中。遊戲沐浴當至我所作禮。卿曹宜去。阇梨等便去。屏處議言。是大神聖求是神女那從得之。其人自念取草作結投水厭之。令婆羅門不得動搖。復厭天女令
{ "translations": [ "佛對車匿（Channa，人名）說：『不只是今生你有這樣的功德。我過去作為菩薩（Bodhisattva，佛教術語，指立志成佛的人）時，在尸訶遍羸國（Śīghrabhedin，地名）。須檀摩提王（Sudānamati，人名）聽說世間有人通過修行得以上天，或者通過祭祀得以上天。國王常常想上天，但不知道方法。國內有婆羅門（Brahmin，印度教種姓）教徒，大約四萬多人。其中有一位大尊者婆羅門。國王請教他。他回答說：『您是想活著上天，還是死後上天？』國王說：『想活著飛上天。』婆羅門又說：『大王應該舉行祭祀。』國王高興地拿出倉庫里的珍寶給予婆羅門，並要求在全國尋找端正的男女各一百人，以及象、馬、牲畜各一百頭。先供養四位婆羅門，然後殺死人和牲畜，用來祭祀天神。取血做成階梯，讓婆羅門上去。又聽說香山中有一位神女名叫真陀羅（Cīndara，人名），想要得到她的血混合起來做成階梯。國王聽了高興地說：『為什麼不早告訴我？』國王立即命令全國詢問誰能找到真陀羅。有一個人稟告國王說：『第七座山中有兩個人，一個名叫阇梨（Jali，人名），一個名叫憂梨（Uri，人名），知道真陀羅的住處。』國王說：『快點把他們叫來。』得到他們后，國王非常高興，立即準備酒食，盡情娛樂他們七天七夜，並給予豐厚的賞賜。國王對阇梨等人說：『如果你們能把真陀羅女帶來，讓我能夠上天，我就把這個國家交給你們二人。』他們接受了命令，竭盡全力尋找真陀羅。兩個多月的時間裡，他們經歷了八重山，到達香山中，發現一個大水池。看見有釋提桓因（Śakro devānām indra，佛教中的帝釋天）與諸天伎女無數，從城中出來在池中嬉戲沐浴，完畢后都飛上天。當時水池邊有一位婆羅門，已經證得四禪般遮旬道（dhyāna pañcaskandha，佛教術語）。阇梨等人上前向他行禮，問道：『這裡是什麼聲音，如此快樂？』婆羅門回答說：『頭摩王（Dhūmra，人名）等一千多人在這個城中嬉戲沐浴，將要到我這裡來行禮。你們應該離開。』阇梨等人便離開了。在隱蔽的地方商議說：『這是大神聖，要得到這位神女，從哪裡才能得到呢？』他們自己想，不如取草做成結，投入水中詛咒它，讓婆羅門不能動搖。再詛咒天女，讓』", "佛對車匿（Channa，人名）說：『不只是今生你有這樣的功德。我過去作為菩薩（Bodhisattva，佛教術語，指立志成佛的人）時，在尸訶遍羸國（Śīghrabhedin，地名）。須檀摩提王（Sudānamati，人名）聽說世間有人通過修行得以上天，或者通過祭祀得以上天。國王常常想上天，但不知道方法。國內有婆羅門（Brahmin，印度教種姓）教徒，大約四萬多人。其中有一位大尊者婆羅門。國王請教他。他回答說：『您是想活著上天，還是死後上天？』國王說：『想活著飛上天。』婆羅門又說：『大王應該舉行祭祀。』國王高興地拿出倉庫里的珍寶給予婆羅門，並要求在全國尋找端正的男女各一百人，以及象、馬、牲畜各一百頭。先供養四位婆羅門，然後殺死人和牲畜，用來祭祀天神。取血做成階梯，讓婆羅門上去。又聽說香山中有一位神女名叫真陀羅（Cīndara，人名），想要得到她的血混合起來做成階梯。國王聽了高興地說：『為什麼不早告訴我？』國王立即命令全國詢問誰能找到真陀羅。有一個人稟告國王說：『第七座山中有兩個人，一個名叫阇梨（Jali，人名），一個名叫憂梨（Uri，人名），知道真陀羅的住處。』國王說：『快點把他們叫來。』得到他們后，國王非常高興，立即準備酒食，盡情娛樂他們七天七夜，並給予豐厚的賞賜。國王對阇梨等人說：『如果你們能把真陀羅女帶來，讓我能夠上天，我就把這個國家交給你們二人。』他們接受了命令，竭盡全力尋找真陀羅。兩個多月的時間裡，他們經歷了八重山，到達香山中，發現一個大水池。看見有釋提桓因（Śakro devānām indra，佛教中的帝釋天）與諸天伎女無數，從城中出來在池中嬉戲沐浴，完畢后都飛上天。當時水池邊有一位婆羅門，已經證得四禪般遮旬道（dhyāna pañcaskandha，佛教術語）。阇梨等人上前向他行禮，問道：『這裡是什麼聲音，如此快樂？』婆羅門回答說：『頭摩王（Dhūmra，人名）等一千多人在這個城中嬉戲沐浴，將要到我這裡來行禮。你們應該離開。』阇梨等人便離開了。在隱蔽的地方商議說：『這是大神聖，要得到這位神女，從哪裡才能得到呢？』他們自己想，不如取草做成結，投入水中詛咒它，讓婆羅門不能動搖。再詛咒天女，讓』" ], "english_translations": [ 'The Buddha said to Channa (name of a person): \'It is not only in this life that you have such merits. In the past, when I was a Bodhisattva (a Buddhist term, referring to someone who aspires to become a Buddha), in the country of Śīghrabhedin (name of a place), King Sudānamati (name of a person) heard that some people in the world could ascend to heaven through cultivation, or through sacrifices. The king often wanted to ascend to heaven, but did not know how. There were Brahmins (a Hindu caste) in the country, about forty thousand people. Among them was a great venerable Brahmin. The king asked him. He replied, \'Do you want to ascend to heaven alive, or after death?\' The king said, \'I want to fly to heaven alive.\' The Brahmin then said, \'Your Majesty should perform sacrifices.\' The king happily took out the treasures from the treasury and gave them to the Brahmin, and asked to find one hundred handsome men and women each, as well as one hundred elephants, horses, and livestock from the country. First, offer food to the four Brahmins, and then kill the people and livestock to sacrifice to the gods. Take the blood to make a ladder for the Brahmins to ascend. He also heard that there was a goddess named Cīndara (name of a person) in Fragrant Mountain, and wanted to obtain her blood to mix and make a ladder. The king was happy to hear this and said, \'Why didn\'t you tell me earlier?\' The king immediately ordered the country to ask who could find Cīndara. One person reported to the king, \'There are two people in the seventh mountain, one named Jali (name of a person) and the other named Uri (name of a person), who know the whereabouts of Cīndara.\' The king said, \'Quickly call them here.\' After getting them, the king was very happy, immediately prepared wine and food, entertained them to their heart\'s content for seven days and seven nights, and gave them generous rewards. The king said to Jali and others, \'If you can bring the goddess Cīndara, so that I can ascend to heaven, I will give this country to you two.\' They accepted the order and tried their best to find Cīndara. In more than two months, they went through eight mountains and arrived at Fragrant Mountain, where they found a large pool of water. They saw Śakro devānām indra (the Buddhist Indra) with countless heavenly musicians, coming out of the city to play and bathe in the pool, and after finishing, they all flew to heaven. At that time, there was a Brahmin by the pool who had attained the four dhyāna pañcaskandha (a Buddhist term). Jali and others stepped forward to pay their respects and asked, \'What is this sound here, so joyful?\' The Brahmin replied, \'King Dhūmra (name of a person) and more than a thousand others are playing and bathing in this city, and will come to me to pay their respects. You should leave.\' Jali and others then left. In a secluded place, they discussed, \'This is a great saint, where can we get this goddess?\' They thought to themselves, it is better to take grass and make a knot, throw it into the water and curse it, so that the Brahmin cannot move. Then curse the goddesses, so that\'' ] }
不得飛。結神咒竟。釋提桓因及諸天女俱飛上天。獨王及女及王摩那訶羅止在水中不能得飛。便前縛女將到故國。王請入宮飯食賞勞。太子難羅尸作異國王。王有太子名須羅。先即是王太孫也。有大慈悲行菩薩道。遣人往呼來見此女欲取為妻。王言。更為汝取妻。此女天取血作祠持用上天。菩薩答言。不與我者我便惑死。王畏其死持女與之。四月餘日婆羅門來白王言。前得真陀羅女今當殺之。與人及畜掘地作坑方圓八肘。應取其血擇日作祠。王言。大善菩薩聞之問作何等。婆羅門對言。作祠當上天。菩薩言。殺人及畜當入地獄。豈得上天乎。婆羅門言。汝年尚小非汝事也。菩薩言。我悉知汝因緣。婆羅門言卿知者試說。菩薩說其行法。婆羅門慚愧作禮而去。菩薩即為王說經言。欲上天者當持五戒修行十善。分檀佈施孝養父母承事沙門。慈心萬民蠕動之類隨其所食給足與之可得上天。王聞即用菩薩之言。便舉藏中金銀珍寶。與太子佈施恣意七日訖。便與妻作禮而去還歸故國。晝夜雨金銀珍寶。菩薩與女俱居一歲不領國事。臣白王言。當殺真陀羅。太子乃當國耳。王聞不可敕取太子縛之。女即飛去。過阇梨二人所。即語之言。太子來追。煩為送之。留指環為信。持與道人。王縱太子。不見真陀羅。躄地而言。當那得女。有
【現代漢語翻譯】 現代漢語譯本 不得飛。結神咒完畢。釋提桓因（Śakro devānām indraḥ，天神之王）及眾天女都飛上天。只有國王、女兒和王摩那訶羅（王子的名字）留在水中無法飛昇。於是國王上前捆綁女兒，帶回原來的國家。國王請他們入宮，提供飯食，給予賞賜。太子難羅尸（王子的名字）成爲了異國的國王。國王有個太子名叫須羅（王子的名字），先前就是國王的太孫。他有大慈悲心，奉行菩薩道。國王派人去叫他來見這個女子，想娶她為妻。太子說：『你再為我娶妻吧。』國王說：『這個女子要取血來做祭祀，用來獻給上天。』菩薩回答說：『如果不把她給我，我就會憂愁而死。』國王害怕他死去，就把女子給了他。過了四個多月，婆羅門來稟告國王說：『先前得到的真陀羅（女子的名字），現在應當殺了她，和人和牲畜一起挖掘一個方圓八肘的坑。應當取她的血，選擇吉日來做祭祀。』國王說：『很好。』菩薩聽聞此事，問道：『要做什麼？』婆羅門回答說：『做祭祀，用來獻給上天。』菩薩說：『殺人和牲畜，應當墮入地獄，怎麼能上天呢？』婆羅門說：『你年紀還小，這不是你該管的事。』菩薩說：『我完全知道你們的因緣。』婆羅門說：『你如果知道，就說說看。』菩薩說出了他們行法的細節。婆羅門慚愧地行禮而去。菩薩就為國王宣說佛經，說：『想要上天的人，應當持守五戒，修行十善，行分檀佈施，孝養父母，承事沙門，以慈悲心對待萬民以及蠕動之類，隨其所需給予滿足，這樣才能上天。』國王聽了，就按照菩薩的話去做，把倉庫中的金銀珍寶都拿出來，讓太子隨意佈施，七天完畢。然後與妻子作禮告別，返回自己的國家。日夜都下著金銀珍寶。菩薩與女子一起居住了一年，不管理國家事務。大臣稟告國王說：『如果殺了真陀羅，太子就會治理國家了。』國王聽了，不聽勸阻，下令捉拿太子並捆綁起來。女子立刻飛走了，經過兩位阇梨（修行者）所在的地方，就告訴他們說：『太子來追我了，麻煩你們送送他。』留下指環作為信物，交給道人。國王放縱太子，太子不見真陀羅，跌倒在地，說：『我該如何才能得到這個女子呢？』 有
【English Translation】 English version She could not fly. The divine incantation was completed. Śakro devānām indraḥ (King of the Gods) and all the heavenly women flew up to heaven. Only the king, his daughter, and Prince Manohara (name of the prince) remained in the water and could not fly. Then the king went forward, bound his daughter, and took her back to his former country. The king invited them into the palace, provided food and drink, and bestowed rewards. Prince Nāraśi (name of the prince) became the king of another country. The king had a prince named Sura (name of the prince), who was previously the king's grandson. He had great compassion and practiced the Bodhisattva path. The king sent someone to call him to see this woman, wanting to take her as his wife. The prince said, 'Find another wife for me.' The king said, 'This woman's blood will be taken for sacrifice, to be offered to heaven.' The Bodhisattva replied, 'If you do not give her to me, I will die of sorrow.' The king, fearing his death, gave him the woman. After more than four months, a Brahmin came to report to the king, 'The Jintaluo (name of the woman) obtained earlier should now be killed, and a pit eight elbows in circumference should be dug with people and livestock. Her blood should be taken, and an auspicious day should be chosen for the sacrifice.' The king said, 'Very good.' The Bodhisattva heard of this and asked, 'What is to be done?' The Brahmin replied, 'A sacrifice is to be made, to be offered to heaven.' The Bodhisattva said, 'Killing people and livestock should lead to hell. How can one ascend to heaven?' The Brahmin said, 'You are still young, this is not your concern.' The Bodhisattva said, 'I know all your causes and conditions.' The Brahmin said, 'If you know, try to say it.' The Bodhisattva spoke of the details of their practice. The Brahmin was ashamed, paid his respects, and left. The Bodhisattva then spoke the sutras to the king, saying, 'Those who wish to ascend to heaven should uphold the five precepts, practice the ten good deeds, practice giving, be filial to their parents, serve the monks, treat all people and crawling creatures with compassion, and provide them with what they need, so that they can ascend to heaven.' The king listened and did as the Bodhisattva said, taking out all the gold, silver, and treasures from the treasury and letting the prince give them away as he pleased for seven days. Then he bid farewell to his wife and returned to his own country. Gold, silver, and treasures rained down day and night. The Bodhisattva lived with the woman for a year, not managing state affairs. The ministers reported to the king, 'If Jintaluo is killed, the prince will govern the country.' The king listened and, against advice, ordered the prince to be arrested and bound. The woman immediately flew away, passing by the place where two Jali (practitioners) were, and told them, 'The prince is coming after me, please send him away.' She left a ring as a token, to be given to the Taoist. The king let the prince go. The prince did not see Jintaluo, fell to the ground, and said, 'How can I get this woman?' There is
神語之。汝不須啼。我語汝處。上第七山汝疾追之。便著珠衣帶刀持弓。珠衣光照四十里。太子去國明旦至七山見前二人。即言。見真陀羅女不。報言見之。環與太子。即俱前行。上第八香山。見四禪婆羅門前為作禮。時天王釋化作獼猴可畏動山。菩薩大怖。婆羅門言。常事我獼猴見之便不肯下。婆羅門言。汝下獼猴即來持果上。婆羅門受與三人共啖竟。語獼猴言。將是三人至天女所。獼猴言。是何等人使我將上天。婆羅門言。此國王太子。皆菩薩人當持佛道度諸天人蠕動之類。獼猴言大善。便將上天。道過五百辟支佛所。三人遣獼猴還取華用散佛菩薩。愿言。令我疾得作佛。獼猴復言。愿我為佛作馬。阇梨復言。愿我為佛作奴。一人言我願得阿羅漢。到真陀羅所。獼猴作禮而去。菩薩與二人俱坐門外。青衣取水。菩薩問之用此水為。答言。與真陀羅浴。菩薩脫指環沒著水中。女浴見環即止。入報父母言。我婿在外。父母歡喜。父名頭[弓*莫]。便出相見。為菩薩作禮。阇梨二人復禮而去。王請入城共相勞問。以水澡菩薩手。以女及侍女千餘人悉付菩薩。留止七歲。菩薩白王言。我欲歸去視我父母。王言且止。七日後有鬼來至王所言。前聞大王亡女多賀以歸併得貴婿。王言。我女可耳其婿大尊。是國王子久欲還歸煩
【現代漢語翻譯】 現代漢語譯本：天神說道：『你不需要哭泣。我告訴你她的所在。在第七座山上，你快速追趕她。要穿上綴滿珠寶的衣服，佩戴刀劍，拿著弓箭。珠寶衣服的光芒照耀四十里。』太子離開國家，第二天到達第七座山，見到了之前的那兩個人。太子問道：『你們見到真陀羅女（Sudhindrā，人名）了嗎？』他們回答說：『見到了。』然後帶著太子，一同向前走去，登上第八座香山。見到了正在修習四禪的婆羅門，便上前為他行禮。當時，天王釋提桓因（Śakra devānām Indra，佛教的護法神）變化成一隻可怕的猴子，震動山林。菩薩非常害怕。婆羅門說：『它經常侍奉我，見到我就不會肯下來。』婆羅門說：『你下去，猴子就會來拿果子上來。』婆羅門接過果子，與三人一同吃完。然後對猴子說：『你帶這三個人去天女那裡。』猴子說：『這些人是什麼人，要我帶他們上天？』婆羅門說：『這位是國王的太子，都是菩薩，應當秉持佛道，普度諸天人和蠕動之類。』猴子說：『太好了。』便帶著他們上天。路上經過五百位辟支佛（Pratyekabuddha，獨覺佛）的住所。三人讓猴子回去取花，用來散佈在佛和菩薩身上，併發愿說：『愿我早日成佛。』猴子又說：『愿我為佛陀做馬。』阇梨（Ācārya，導師）又說：『愿我為佛陀做奴僕。』另一個人說：『我願證得阿羅漢（Arhat，斷絕煩惱，證入涅槃的聖者）。』到達真陀羅（Sudhindrā，人名）的住所。猴子行禮后離去。菩薩與二人一同坐在門外。青衣侍女取水。菩薩問她用水做什麼。侍女回答說：『給真陀羅（Sudhindrā，人名）沐浴。』菩薩脫下指環，投入水中。真陀羅（Sudhindrā，人名）沐浴時見到指環，立刻停止沐浴，進入房間稟告父母說：『我的丈夫在外面。』父母非常高興，父親名叫頭[弓*莫]（姓名待考）。便出來與菩薩相見，為菩薩行禮。阇梨（Ācārya，導師）二人也行禮后離去。國王邀請菩薩入城，共同問候。用清水洗菩薩的手，將女兒以及一千多名侍女全部交給菩薩，讓菩薩在那裡住了七年。菩薩對國王說：『我想回去看望我的父母。』國王說：『暫且住下吧。』七天後，有鬼來到國王那裡說：『之前聽說大王失去了女兒多賀（姓名待考），被女婿帶走了。』國王說：『我的女兒可以，她的丈夫非常尊貴，是國王的太子，很久就想回去了，只是感到為難。』
【English Translation】 English version: The deity said, 'You don't need to cry. I will tell you where she is. On the seventh mountain, you should quickly pursue her. You should wear jeweled clothes, carry a sword, and hold a bow. The light of the jeweled clothes will illuminate forty li.' The prince left the country and arrived at the seventh mountain the next morning, where he saw the two people from before. The prince asked, 'Have you seen Sudhindrā (name of a person)?' They replied, 'We have seen her.' Then, taking the prince, they proceeded together and ascended the eighth Fragrant Mountain. They saw a Brahmin practicing the four Dhyānas (meditative states) and bowed to him. At that time, Śakra devānām Indra (king of the gods) transformed into a terrifying monkey, shaking the mountains and forests. The Bodhisattva (one who seeks enlightenment) was very frightened. The Brahmin said, 'It often serves me, and when it sees me, it will not come down.' The Brahmin said, 'If you go down, the monkey will come and bring fruit up.' The Brahmin received the fruit and ate it with the three of them. Then he said to the monkey, 'Take these three people to the heavenly woman.' The monkey said, 'Who are these people that you want me to take them to heaven?' The Brahmin said, 'This is the prince of the kingdom, and they are all Bodhisattvas. They should uphold the Buddha-dharma and deliver all beings in the heavens and all crawling creatures.' The monkey said, 'Excellent.' Then he took them to heaven. On the way, they passed the residences of five hundred Pratyekabuddhas (solitary Buddhas). The three of them sent the monkey back to get flowers to scatter on the Buddhas and Bodhisattvas, and they vowed, 'May I quickly become a Buddha.' The monkey also said, 'May I be a horse for the Buddha.' The Ācārya (teacher) also said, 'May I be a servant for the Buddha.' Another person said, 'I wish to attain Arhatship (one who has attained Nirvana).' They arrived at Sudhindrā's (name of a person) residence. The monkey bowed and left. The Bodhisattva and the two others sat outside the gate. A maidservant in green was fetching water. The Bodhisattva asked her what the water was for. The maidservant replied, 'To bathe Sudhindrā (name of a person).' The Bodhisattva took off his ring and put it in the water. When Sudhindrā (name of a person) bathed and saw the ring, she immediately stopped bathing and went into the room to report to her parents, saying, 'My husband is outside.' Her parents were very happy. Her father, named Tou[gong*mo] (name to be verified), came out to meet the Bodhisattva and bowed to him. The two Ācāryas (teacher) also bowed and left. The king invited the Bodhisattva into the city and greeted him together. He washed the Bodhisattva's hands with clean water and gave his daughter and over a thousand maidservants to the Bodhisattva, allowing the Bodhisattva to stay there for seven years. The Bodhisattva said to the king, 'I want to go back to see my parents.' The king said, 'Stay for now.' Seven days later, a ghost came to the king and said, 'I heard earlier that the great king lost his daughter, Dohe (name to be verified), who was taken away by her son-in-law.' The king said, 'My daughter is fine, and her husband is very honorable, the prince of the kingdom, who has long wanted to return but felt embarrassed.'
卿送之。鬼王言諾。即持一國七寶作七重樓。鬼著掌中送歸故國作禮而去。菩薩前為父母作禮問訊起居。王得太子。即國中寶藏金銀付與。王敕傍臣左右。四遠欲得金銀米穀。皆至宮門恣意所欲。后王壽終即生天上。時太子者今我身是。時四禪婆羅門者舍利弗是。時阇梨者今車匿是。時一人愿作羅漢者今目揵連是。時天王釋化作獼猴愿作馬者今揵陟是。時父王者今我父閱頭檀是。時母者今我母摩耶是。真陀羅者今裘夷是(出車匿經)。
經律異相卷第七 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第八(自行菩薩部第一)
梁沙門僧旻寶唱等集薩陀波侖為欲聞法賣心血髓一藥王今生舍臂先世燒形二凈藏凈眼化其父母三羼提和山居遇於國王之所割截四無言受天戒誨依義思惟獲得四禪五常悲東行求法遇佛示道六善信東行為求半偈履泥不溺七一切世間現為師婦所愛違命致苦八㷿光行吉祥愿遇于女人退習家業九題耆羅那賴提者二人共爭令五日闇冥十樂法舍諸寶飾以易一偈十一為聞半偈捨身十二久修忍辱割截不憂十三賣身奉佛聽涅槃一偈割肉無痍十四為聽法華經大地震裂踴空中現十五為王採花遇佛供養十六持戒發願防之十七初發心勝二乘十八三小兒施佛二發小心一發大心十九幼年為鬼
【現代漢語翻譯】 現代漢語譯本： 卿送他走。鬼王答應了。立即用一國的七寶建造七重樓閣。鬼王托在掌中，將他送回故國，行禮后離去。菩薩到父母面前行禮問候起居。國王得到太子，就把國中的寶藏金銀都交給他。國王命令左右大臣，四方遠近想要金銀米穀的，都可以到宮門隨意取用。後來國王壽命終結就生到天上。當時的太子就是現在的我（釋迦牟尼）。當時的四禪婆羅門就是舍利弗（Sariputra）(佛陀十大弟子之一，以智慧著稱) 。當時的阇梨就是現在的車匿（Channa）(釋迦牟尼佛的侍從) 。當時一人發願作羅漢的就是現在的目犍連（Maudgalyayana）(佛陀十大弟子之一，以神通著稱)。當時天王釋迦因變化成獼猴發願作馬的就是現在的犍陟（Kanthaka）(釋迦牟尼的坐騎)。當時的父王就是現在的我的父親閱頭檀（Suddhodana）(釋迦牟尼的父親，凈飯王)。當時的母親就是現在的我的母親摩耶（Maya）(釋迦牟尼的生母，摩耶夫人)。真陀羅就是現在的裘夷（Koliya）。（出自《車匿經》）。
《經律異相》卷第七 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第八(自行菩薩部第一)
梁朝沙門僧旻、寶唱等編輯。薩陀波侖（Sadāprarudita）(常啼菩薩)爲了聽聞佛法賣心血髓；一、藥王（Bhaisajyaraja）(藥王菩薩)今生舍臂，前世燒身；二、凈藏（Vimalagarbha）(菩薩名)凈眼（Vimalanetra）(菩薩名)化度他們的父母；三、羼提（Ksanti）(忍辱仙人)和山居住，被國王割截身體；四、無言（Arammati）(菩薩名)接受天戒教誨，依據義理思維獲得四禪；五、常悲（Sadanusarin）(菩薩名)東行求法，遇到佛陀指示道路；六、善信（Saddhadatta）(菩薩名)東行爲了求得半偈，踩在泥上不陷下去；七、一切世間（Sarvalokapriyadarsana）(一切世間樂見菩薩)現為師婦所愛，違背命令導致苦難；八、㷿光（Jvalaprabha）(菩薩名)行吉祥愿，遇到女人退習家業；九、題耆羅那（Tigīrana）(菩薩名)賴提（Nāradatta）(菩薩名)這二人共同爭鬥，令五日黑暗；十、樂法（Dharmarama）(菩薩名)捨棄各種寶飾，用來換取一偈；十一、爲了聽聞半偈捨棄身體；十二、長久修行忍辱，被割截身體也不憂愁；十三、賣身奉佛，聽聞《涅槃經》一偈，割肉沒有傷痕；十四、爲了聽聞《法華經》，大地振動開裂，從空中涌現出來；十五、為國王採花，遇到佛陀供養；十六、持戒發願防止邪惡；十七、初發菩提心勝過二乘；十八、三個小兒佈施佛陀，兩個發小心，一個發大心；十九、幼年成為鬼。
【English Translation】 English version: You send him off. The ghost king agreed. Immediately, he used the seven treasures of a country to build a seven-storied pavilion. The ghost king held it in his palm, sent him back to his homeland, paid his respects, and departed. The Bodhisattva went before his parents, paid his respects, and inquired about their well-being. The king obtained the prince and entrusted him with the treasures of gold and silver in the kingdom. The king ordered his ministers to allow anyone from afar who desired gold, silver, rice, or grain to come to the palace gate and take whatever they wished. Later, the king's life ended, and he was reborn in the heavens. The prince at that time is now me (Sakyamuni). The Brahmin who practiced the four Dhyanas (meditative states) at that time is Sariputra (one of the Buddha's ten great disciples, known for his wisdom). The Acharya (teacher) at that time is now Channa (Sakyamuni Buddha's attendant). The one who vowed to become an Arhat (enlightened being) at that time is now Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers). The heavenly king Sakra (Indra), who transformed into a monkey and vowed to become a horse, is now Kanthaka (Sakyamuni's horse). The father king at that time is now my father, Suddhodana (Sakyamuni's father, King Suddhodana). The mother at that time is now my mother, Maya (Sakyamuni's birth mother, Queen Maya). Jintaluo is now Koliya. (From the Channa Sutra).
《Scriptural Texts and Images》Volume 7 Tripitaka Volume 53 No. 2121 《Scriptural Texts and Images》
《Scriptural Texts and Images》Volume 8 (First Section of Self-Practicing Bodhisattvas)
Compiled by the Liang Dynasty monks Sengmin, Baochang, and others. Sadāprarudita (Ever Weeping Bodhisattva) sold his heart's blood and marrow to hear the Dharma; 1. Bhaisajyaraja (Medicine King Bodhisattva) sacrificed his arm in this life and burned his body in a previous life; 2. Vimalagarbha (Pure Womb Bodhisattva) and Vimalanetra (Pure Eye Bodhisattva) converted their parents; 3. Ksanti (Patience Immortal) lived in the mountains and was dismembered by the king; 4. Arammati (No Speech Bodhisattva) received heavenly precepts and attained the four Dhyanas through contemplating their meaning; 5. Sadanusarin (Constant Sorrow Bodhisattva) traveled east to seek the Dharma and was shown the way by the Buddha; 6. Saddhadatta (Faith Given Bodhisattva) traveled east to seek half a verse and did not sink in the mud; 7. Sarvalokapriyadarsana (All the World Loves to See Bodhisattva) appeared as the beloved of the teacher's wife, and disobedience led to suffering; 8. Jvalaprabha (Radiant Light Bodhisattva) practiced auspicious vows, encountered a woman, and abandoned worldly affairs; 9. Tigīrana (Sharp One Bodhisattva) and Nāradatta (Given by Narada Bodhisattva) fought together, causing five days of darkness; 10. Dharmarama (Delighting in Dharma Bodhisattva) gave up various treasures to exchange for one verse; 11. Gave up his body to hear half a verse; 12. Practiced patience for a long time and did not worry when his body was dismembered; 13. Sold his body to serve the Buddha, heard one verse of the Nirvana Sutra, and had no scars after cutting his flesh; 14. To hear the Lotus Sutra, the earth shook and split, and it emerged from the air; 15. Picked flowers for the king and encountered the Buddha to make offerings; 16. Upholding precepts and making vows to prevent evil; 17. The initial aspiration for Bodhicitta (awakened mind) is superior to the two vehicles (Sravakas and Pratyekabuddhas); 18. Three children gave to the Buddha, two with small minds, one with a great mind; 19. Became a ghost in childhood.
所迷二十
薩陀波侖為聞法賣心血髓一
薩陀波侖菩薩在大雷音佛所行菩薩道。本求般若波羅蜜時。不惜身命不求名利。空中有言而戒誨之。我當處處求般若波羅蜜。即憂愁啼哭經過七日。身體疲極乃至飢渴寒熱。空中有佛而語之言。善男子過去諸佛行菩薩道求聞般若波羅蜜。如汝今日以是勤精進愛樂法故。供養般若波羅蜜。曇無竭菩薩於此座上說般若波羅蜜。若有受持讀誦如說行者。汝從今者莫問晝夜不久當得聞般若波羅蜜。我今貧無有物可以供養般若波羅蜜及說法師。不應空往。我當賣身得財為般若波羅蜜故並供養法師。我世世喪身無數。無始生死中或死或賣。或為貪慾世世在地獄中受無量苦。未曾為清凈法及供養法師故喪身命。即入一大城至市肆上。高聲唱言。誰欲須人誰欲須人。時惡魔作是念。薩陀波侖豈念法故欲自賣身。我今當壞之。魔蔽諸人民令不聞其聲。自賣身不售甚自憂愁。釋提桓因化作婆羅門語言。我今欲祠天須人心人血人髓。汝能與不。答言。我今得大善利。即執刀刺其左臂出血割右髀肉慾破骨出髓。時一長者女在閣上遙見即下問菩薩。何故苦困自身用心血髓欲作何等。答曰。賣與婆羅門為般若波羅蜜供養曇無竭菩薩。女問得何功德。答曰。是人善學般若方便力。我學是法能得無上
【現代漢語翻譯】 現代漢語譯本： 所迷二十
薩陀波侖為聞法賣心血髓一
薩陀波侖（Sattvapāla）菩薩在大雷音佛（Mahāmegha-nirghoṣa Buddha）處行菩薩道。最初爲了求得般若波羅蜜（Prajñāpāramitā）時，不惜身命，不求名利。空中有聲音告誡他。他想：『我應當到處尋求般若波羅蜜。』於是憂愁啼哭，經過七日，身體疲憊，乃至飢渴寒熱。空中有佛出現，對他說：『善男子，過去諸佛行菩薩道，爲了求聞般若波羅蜜，就像你今天這樣勤奮精進，愛樂佛法，供養般若波羅蜜。曇無竭（Dharmodgata）菩薩將在這個座位上宣說般若波羅蜜。如果有人受持讀誦，如所說而行，你從今以後，無論晝夜，不久就能聽到般若波羅蜜。』 他想：『我現在貧窮，沒有東西可以供養般若波羅蜜及說法師，不應該空手前往。我應當賣身得財，爲了般若波羅蜜的緣故，並供養法師。我世世喪身無數，從無始生死以來，或死或賣，或因為貪慾，世世在地獄中受無量苦，未曾爲了清凈的佛法及供養法師而喪失身命。』於是進入一大城，到市場上，高聲喊道：『誰需要人？誰需要人？』 這時，惡魔（Māra）心想：『薩陀波侖難道是爲了求法要出賣自身？我今天應當破壞他。』魔障蔽眾人，使他們聽不見他的聲音。他賣身賣不出去，非常憂愁。釋提桓因（Śakro devānām indraḥ）化作婆羅門（Brāhmaṇa），說道：『我現在要祭祀天神，需要人心、人血、人髓。你能給我嗎？』他回答說：『我現在得到大善利。』於是拿起刀刺破自己的左臂，出血，割開右腿，**破骨取髓。 這時，一位長者（Śreṣṭhin）的女兒在樓閣上遠遠看見，便下來問菩薩：『你為什麼這樣痛苦地折磨自己，用心血髓想要做什麼？』回答說：『賣給婆羅門，爲了般若波羅蜜，供養曇無竭菩薩。』女兒問：『能得到什麼功德？』回答說：『這個人善於學習般若的方便力，我學習這種方法，能夠得到無上（Anuttarā-samyak-saṃbodhi）。』
【English Translation】 English version: The Twenty Entanglements
Sattvapāla Sells His Heart's Blood and Marrow to Hear the Dharma
Bodhisattva Sattvapāla practiced the Bodhisattva path under the Buddha Mahāmegha-nirghoṣa (Great Thunder Sound Buddha). Initially, when seeking Prajñāpāramitā (Perfection of Wisdom), he did not spare his life and did not seek fame or profit. A voice in the sky warned him. He thought, 'I should seek Prajñāpāramitā everywhere.' Then he grieved and wept for seven days, his body exhausted, even to the point of hunger, thirst, cold, and heat. A Buddha appeared in the sky and said to him, 'Good man, past Buddhas practiced the Bodhisattva path, seeking to hear Prajñāpāramitā, just as you are diligent and zealous today, loving the Dharma and making offerings to Prajñāpāramitā. Bodhisattva Dharmodgata (Arisen Dharma) will expound Prajñāpāramitā on this seat. If anyone upholds, recites, and practices as taught, from now on, whether day or night, you will soon hear Prajñāpāramitā.' He thought, 'I am now poor and have nothing to offer to Prajñāpāramitā and the Dharma teacher. I should not go empty-handed. I should sell my body to obtain wealth, for the sake of Prajñāpāramitā, and make offerings to the Dharma teacher. I have lost my life countless times in lifetimes past. From beginningless birth and death, I have either died or been sold, or because of greed, I have suffered immeasurable pain in hell in every lifetime. I have never lost my life for the sake of the pure Dharma or to make offerings to a Dharma teacher.' Then he entered a large city and went to the marketplace, shouting loudly, 'Who needs a person? Who needs a person?' At this time, Māra (the Evil One) thought, 'Is Sattvapāla trying to sell himself because he seeks the Dharma? I should destroy him today.' Māra obscured the people, preventing them from hearing his voice. He could not sell himself and was very worried. Śakro devānām indraḥ (Indra, Lord of the Gods) transformed into a Brāhmaṇa (priest) and said, 'I now want to sacrifice to the gods and need human heart, human blood, and human marrow. Can you give them to me?' He replied, 'I have now obtained great benefit.' Then he took a knife and pierced his left arm to draw blood, cut open his right thigh, broke the bone, and extracted the marrow. At this time, the daughter of a Śreṣṭhin (wealthy merchant) saw him from afar in her pavilion and came down to ask the Bodhisattva, 'Why are you tormenting yourself so painfully, wanting to do what with your heart's blood and marrow?' He replied, 'Selling it to the Brāhmaṇa, for the sake of Prajñāpāramitā, to make offerings to Bodhisattva Dharmodgata.' The daughter asked, 'What merit will you gain?' He replied, 'This person is skilled in learning the expedient power of Prajñā, and by learning this method, I can attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).'
道。為眾生作依止。得金色身具諸功德。分佈是利與一切眾生等功德利。女曰微妙難值為是功德。應舍如恒河沙身。汝有何須盡當相與。我亦欲往曇無竭所共殖善根。釋提桓因即複本身。贊言。善哉男子。諸過去佛行菩薩道亦復如是求。我實不用人心血髓。但來相試。汝欲何求。我當相與。愿我是身平復如故。到長者女家。女之父母與眾妙華香及諸瓔珞涂香燒香幡蓋衣服七寶伎樂。女與侍人共往供養經及曇無竭。曇無竭說般若波羅蜜及方便力。薩陀波侖求水灑地而不能得。即自刺身以血灑地令無塵土來依大師(出大品經第三十卷)。
藥王今身舍臂先世燒形二
宿王華菩薩白言。世尊藥王云何游此娑婆世界。有百萬億那由他難行苦行。愿少解說。佛言。過去恒河沙劫有佛號日月凈明德。彼國無有女人。喜見菩薩於此佛法精進經行一心求佛。滿二萬歲得現一切色身三昧。皆是聞法華經力。于虛空中雨曼陀羅華及海此岸栴檀之香。以天衣纏身灌以香油而自燃身。光明遍照八十億恒河沙世界。是真精進真法供養。其身火燃千二百歲過是已后其身乃盡。一切眾生喜見菩薩法供養已。化生此國凈德王家。為父說偈。
我先經行處 已得現身定 勤行大精進 舍所愛之身
日月凈明德佛今故現在。即
【現代漢語翻譯】 現代漢語譯本 道。為眾生作依止，證得金色身，具足各種功德，將這些利益分配給一切眾生，使他們獲得同等的功德利益。女子說：『這種微妙難得的功德，即使捨棄如恒河沙數般眾多的身體也值得。你有什麼需要，我都會盡力滿足。我也想去曇無竭（Dharmodgata，法涌）那裡，共同種下善根。』釋提桓因（Śakro devānām indraḥ，天帝）隨即恢復了原來的身形，讚歎道：『善哉男子！過去諸佛在行菩薩道時，也是這樣求法的。我實際上並不需要人心血髓，只是來試探你。你想要什麼，我都會滿足你。』（薩陀波侖）愿我的身體恢復如初，前往長者女家。長者女的父母準備了各種美妙的鮮花、香料以及各種瓔珞、涂香、燒香、幡蓋、衣服、七寶和伎樂。女子和侍從們一同前去供養佛經和曇無竭（Dharmodgata，法涌）。曇無竭（Dharmodgata，法涌）宣講《般若波羅蜜》以及方便之力。薩陀波侖（Sadāprarudita，常啼菩薩）想要用水灑地，卻無法得到，於是刺破自己的身體，用鮮血灑地，使地面沒有塵土，以便大師前來。（出自《大品經》第三十卷） 藥王菩薩今生捨棄手臂，前世焚燒身體。 宿王華菩薩（Nakṣatrarājasaṃkusumitābhijña，星宿王開敷）稟告佛陀說：『世尊，藥王菩薩（Bhaiṣajyarāja，藥王）是如何游化于這個娑婆世界（Sahā，堪忍世界），經歷百萬億那由他（nayuta，數量單位）難以實行的苦行的？愿您稍作解說。』佛陀說：『過去恒河沙劫之前，有佛名為日月凈明德（Candrasūryavimalaprabhāsa，月光莊嚴）。那個國家沒有女人。喜見菩薩（Priyadarśana，喜見菩薩）在那位佛的教法中精進修行，一心求佛，滿了二萬歲，證得現一切色身三昧（sarvarūpadarśana-samādhi，現一切色身三昧）。這都是聽聞《法華經》的力量。他在虛空中降下曼陀羅華（mandārava，天花）以及海此岸栴檀（tagara，檀香）之香，用天衣纏繞身體，灌注香油，然後自焚其身。光明遍照八十億恒河沙世界。這是真正的精進，真正的法供養。他的身體燃燒了一千二百年，之後才燃盡。一切眾生喜見菩薩（Priyadarśana，喜見菩薩）以法供養之後，化生到這個國家的凈德王家，為他的父親說了偈語： 『我先前經行之處， 已證得現身定。 勤奮修行大精進， 捨棄所愛之身。』 日月凈明德佛（Candrasūryavimalaprabhāsa，月光莊嚴）現在仍然存在。
【English Translation】 English version The Way. To be a refuge for all beings. Attaining a golden body endowed with all merits. Distributing these benefits to all beings equally. The woman said, 'This subtle and rare merit is worth sacrificing bodies as numerous as the sands of the Ganges. Whatever you need, I will give it to you. I also want to go to Dharmodgata (曇無竭, Dharma Arising) to plant good roots together.' Śakro devānām indraḥ (釋提桓因, Lord Śakra, King of the Gods) then restored his original form and praised, 'Excellent, good man! All Buddhas of the past, when practicing the Bodhisattva path, also sought the Dharma in this way. I do not actually need human heart blood and marrow, but came to test you. Whatever you seek, I will give it to you.' (Sadāprarudita) wished that his body be restored to its original state and went to the house of the daughter of the elder. The parents of the elder's daughter prepared various wonderful flowers, incense, as well as various necklaces, scented paste, burning incense, banners, canopies, clothing, seven treasures, and music. The woman and her attendants went together to make offerings to the sutra and Dharmodgata (曇無竭, Dharma Arising). Dharmodgata (曇無竭, Dharma Arising) expounded the Prajñāpāramitā and the power of skillful means. Sadāprarudita (薩陀波侖, Ever Weeping Bodhisattva) wanted to sprinkle water on the ground but could not obtain it, so he pierced his own body and sprinkled blood on the ground to make it dust-free so that the master could come. (From the Thirtieth Scroll of the Mahāprajñāpāramitā Sūtra) Bhaiṣajyarāja (藥王, Medicine King) in this life gave up his arms, in a previous life burned his body. Nakṣatrarājasaṃkusumitābhijña Bodhisattva (宿王華菩薩, Constellation King Flower Wisdom Bodhisattva) said to the Buddha, 'World Honored One, how does Bhaiṣajyarāja Bodhisattva (藥王, Medicine King) travel in this Sahā world (娑婆世界, Endurance World), experiencing a million nayutas (那由他, a large number) of difficult practices? Please explain a little.' The Buddha said, 'In the past, countless kalpas ago, there was a Buddha named Candrasūryavimalaprabhāsa (日月凈明德, Pure Bright Virtue of the Sun and Moon). That country had no women. Priyadarśana Bodhisattva (喜見菩薩, Joyful Seeing Bodhisattva) diligently practiced in this Buddha's Dharma, single-mindedly seeking Buddhahood, and after twenty thousand years, attained the sarvarūpadarśana-samādhi (現一切色身三昧, Samadhi of Manifesting All Forms). This was all due to the power of hearing the Lotus Sutra. He rained mandārava flowers (曼陀羅華, heavenly flowers) and tagara incense (海此岸栴檀, incense from beyond the sea) in the sky, wrapped his body in heavenly robes, poured fragrant oil on himself, and then burned his body. The light illuminated eighty billion Ganges sand worlds. This is true diligence, true Dharma offering. His body burned for twelve hundred years, after which his body was exhausted. After Priyadarśana Bodhisattva (喜見菩薩, Joyful Seeing Bodhisattva) made this Dharma offering, he was reborn into the family of King Pure Virtue in this country, and spoke this verse to his father: 'Where I previously walked, I have attained the samadhi of manifesting the body. Diligently practicing great diligence, Sacrificing the body that is loved.' Candrasūryavimalaprabhāsa Buddha (日月凈明德, Pure Bright Virtue of the Sun and Moon) is still present now.
當還彼供養此佛。坐七寶臺上升虛空。往到佛所合掌贊佛。
容顏甚奇妙 光明照十方 我適曾供養 今復還親覲
佛告喜見。我滅盡時至。今夜涅槃。我法囑汝舍利相付當令流佈廣設供養。喜見即以海此岸栴檀𧂐而燒之。收取捨利作八萬四千寶瓶。起八萬四千塔。雖是供養心猶未足。即於八萬四千塔前。燃百福莊嚴臂七萬二千歲。而以供養。無數求聲聞眾無量人發菩提心。皆得住現一切色身三昧。諸菩薩天人等見其無臂憂惱悲哀而作是言。一切眾生喜見菩薩是我等大師教化我者今不具足。喜見菩薩于大眾中誓言。我舍兩臂必當得佛。若實不虛令臂還復。當時三千世界六種震動天雨寶華。時其兩臂平復如故。佛告宿王華菩薩。時喜見者今藥王是。若有發心欲得無上菩提道者。能燃手指乃至足一指供養佛塔。勝以國城妻子及三千國土山林河池諸珍寶物而以供養佛及菩薩辟支阿羅漢等(出法花經第六卷)。
凈藏凈眼化其父母三
乃往過去有佛。名云雷音宿王華智。有王名妙莊嚴。其王夫人名曰凈德。有二子。一名凈藏。二名凈眼。是二子者有大神力。福德智慧修菩薩道。佛欲引導妙莊嚴王愍念眾生說是法華經。時凈藏凈眼白母言。愿母往詣云雷音宿王華智佛。我等亦當侍從供養禮拜。母告
【現代漢語翻譯】 現代漢語譯本：當他用這些供養佛陀后，便乘坐七寶蓮臺升到空中，來到佛陀面前，合掌讚歎佛陀： 『您的容顏是如此奇妙，光明照耀十方世界。 我先前曾經供養過您，現在再次前來親近拜見。』
佛陀告訴喜見（菩薩名）：『我滅度的時間快到了，今夜將入涅槃。我的佛法囑託給你，舍利也交付給你，你應該使之流佈，廣設供養。』喜見菩薩立即用海此岸的栴檀香油焚燒自己的身體。 然後收取佛陀的舍利，製作了八萬四千個寶瓶，建造了八萬四千座佛塔。即使這樣供養，他仍然覺得心意未足，於是在八萬四千座佛塔前，燃點以百福莊嚴的雙臂，持續了七萬二千年，以此來供養佛陀。無數求聲聞果位的眾生，無量的人發起了菩提心，都得到了安住于顯現一切色身的三昧。 諸位菩薩、天人等，看到喜見菩薩失去雙臂，都憂愁悲哀，說道：『一切眾生都把喜見菩薩當作我們的大師，是教化我們的人，現在他卻不完整了。』喜見菩薩在大眾中發誓說：『我捨棄雙臂，必定能夠成佛。如果此話真實不虛，就讓我的雙臂恢復如初。』當時，三千大千世界發生六種震動，天上降下寶華。當時，他的雙臂恢復如初。 佛陀告訴宿王華（菩薩名）菩薩：『當時的喜見菩薩，就是現在的藥王（菩薩名）菩薩。如果有人發心想要得到無上菩提道，能夠燃點手指乃至腳趾一根來供養佛塔，勝過用國城、妻子以及三千國土的山林河池等各種珍寶來供養佛陀以及菩薩、辟支佛、阿羅漢等。』（出自《法華經》第六卷）
凈藏（菩薩名）和凈眼（菩薩名）感化他們的父母
過去很久以前，有一位佛陀，名為云雷音宿王華智（佛名）。有一位國王，名為妙莊嚴（國王名），他的王后名為凈德（王后名）。他們有兩個兒子，一個叫凈藏，一個叫凈眼。這兩個兒子具有大神力、福德和智慧，修持菩薩道。佛陀爲了引導妙莊嚴王，憐憫眾生，宣說了《法華經》。當時，凈藏和凈眼對他們的母親說：『希望母親前往云雷音宿王華智佛那裡，我們也要侍從供養和禮拜。』他們的母親告訴他們：
【English Translation】 English version: When he used these to make offerings to the Buddha, he sat on a seven-jeweled platform and ascended into the sky. Arriving at the Buddha's place, he joined his palms and praised the Buddha: 'Your countenance is so wondrous and sublime, your light illuminates the ten directions. I have previously made offerings to you, and now I come again to pay my respects.'
The Buddha told Hsi-chien (Joyful Seeing, name of a Bodhisattva): 'The time of my extinction is near; I will enter Nirvana tonight. I entrust my Dharma to you, and I also entrust the Sharira (relics) to you. You should propagate them widely and make extensive offerings.' Hsi-chien Bodhisattva immediately burned his body with the sandalwood oil from the shore of the sea. Then he collected the Buddha's Sharira and made eighty-four thousand jeweled urns, and built eighty-four thousand pagodas. Even with these offerings, he still felt it was not enough. So, in front of the eighty-four thousand pagodas, he burned his arms, adorned with a hundred blessings, for seventy-two thousand years as an offering to the Buddha. Countless beings seeking the fruit of Sravakas (voice-hearers), and immeasurable people aroused the Bodhi mind, all attained the Samadhi (state of meditative consciousness) of dwelling in the manifestation of all forms. The Bodhisattvas, Devas (gods), and others, seeing that Hsi-chien Bodhisattva had lost his arms, were worried and sorrowful, and said: 'All beings regard Hsi-chien Bodhisattva as our great teacher, the one who teaches us. Now he is incomplete.' Hsi-chien Bodhisattva vowed in the assembly: 'I will surely attain Buddhahood by sacrificing my arms. If this is true and not false, may my arms be restored.' At that time, the three thousand great thousand worlds shook in six ways, and precious flowers rained down from the sky. Then, his arms were restored as before. The Buddha told Su-wang-hua (Constellation King Flower, name of a Bodhisattva) Bodhisattva: 'The Hsi-chien of that time is now Yao-wang (Medicine King, name of a Bodhisattva) Bodhisattva. If someone aspires to attain the unsurpassed Bodhi path, and can burn a finger or even a toe as an offering to the pagoda, it is superior to using a country, city, wife, children, and the mountains, forests, rivers, ponds, and various treasures of three thousand lands to make offerings to the Buddha, Bodhisattvas, Pratyekabuddhas (solitary Buddhas), Arhats (worthy ones), etc.' (From the sixth volume of the Lotus Sutra)
Ching-tsang (Pure Treasury, name of a Bodhisattva) and Ching-yen (Pure Eye, name of a Bodhisattva) transform their parents
In the distant past, there was a Buddha named Yun-lei-yin-su-wang-hua-chih (Cloud Thunder Sound Constellation King Flower Wisdom, name of a Buddha). There was a king named Miao-chuang-yen (Wonderful Adornment, name of a king), and his queen was named Ching-te (Pure Virtue, name of a queen). They had two sons, one named Ching-tsang and the other named Ching-yen. These two sons possessed great divine power, blessings, and wisdom, and cultivated the Bodhisattva path. The Buddha, in order to guide King Miao-chuang-yen and have compassion for sentient beings, expounded the Lotus Sutra. At that time, Ching-tsang and Ching-yen said to their mother: 'We wish that mother would go to Yun-lei-yin-su-wang-hua-chih Buddha, and we will also attend to offer and pay homage.' Their mother told them:
子言。汝父信受外道深著婆羅門法。汝等應往白父與共俱去。母又告言。汝等當念父為見神變。於是二子踴在虛空高七多羅樹現十八變。父見神力心大歡喜合掌向子言。汝等師為是誰。二子白言。云雷音宿王華智佛今在七寶菩提樹下法座上坐說法華經。是我等師。父語子言。我今欲見。二子從空中下白母父王今已信解發菩提心。我等為父已作佛事。愿母見聽。于彼佛所出家修道。母言聽汝。佛難值故。於是二子白父母言。愿時往詣佛所親覲供養。於是妙莊嚴王與群臣眷屬。凈德夫人與後宮婇女並其二子四萬二千人。一時詣佛。佛為說法示教利喜。王大歡悅。時王及夫人。即解頸真珠瓔珞以散佛上。于虛空中化成四柱寶臺。中有大寶床敷百千萬天衣。其上有佛結跏趺坐放大光明。時云雷音宿王華智佛告四眾言。汝等見是妙莊嚴王於我前合掌立不。此王於我法中當作比丘精勤修習助佛道法當得作佛號娑羅樹王。國名大光劫名大高王。其王即時以國付弟。王與夫人二子並諸眷屬於佛法中出家修道。王出家已於八萬四千歲常精進修行妙法華經。過是已后得一切凈功德莊嚴三昧。即升虛空高七多羅樹。妙莊嚴王今華德菩薩是。凈德夫人光照莊嚴相菩薩是。其二子者今藥王藥上菩薩是(出法華經第七卷)。
羼提和山居遇于
【現代漢語翻譯】 現代漢語譯本 佛陀說：『你們的父親深深信奉外道，執著于婆羅門教的法。你們應該去告訴父親，一起去見佛陀。』母親也說：『你們應當讓父親看到神變。』於是兩個兒子跳躍到空中，升高到七棵多羅樹那麼高，顯現出十八種變化。父親看到這種神力，心中非常歡喜，合掌對著兒子們說：『你們的老師是誰？』兩個兒子回答說：『云雷音宿王華智佛（Dundubhimeghanirghosha-raja-kusumita-abhijna，意為具有云雷般聲音、星宿之王般尊貴、花朵般智慧的佛陀）現在在七寶菩提樹下法座上宣講《法華經》，是我們的老師。』父親對兒子們說：『我現在想去見他。』兩個兒子從空中下來，告訴母親：『父王現在已經信解，發了菩提心。我們已經為父親做了佛事，希望母親允許我們去那位佛陀那裡出家修道。』母親說：『我允許你們去，因為佛陀很難遇到。』於是兩個兒子告訴父母：『希望現在就去佛陀那裡，親自覲見供養。』於是妙莊嚴王（King Wondrous Adornment）與群臣眷屬，凈德夫人（Pure Virtue）與後宮嬪妃以及他們的兩個兒子，共四萬二千人，一同前往佛陀那裡。佛陀為他們說法，開示教導，使他們歡喜。國王非常高興。當時國王和夫人，解下頸上的珍珠瓔珞，散在佛陀身上，在虛空中化成四根柱子的寶臺，中間有大寶床，鋪著百千萬件天衣。佛陀在上面結跏趺坐，放出大光明。當時云雷音宿王華智佛告訴四眾弟子：『你們看到這位妙莊嚴王在我面前合掌站立嗎？這位國王將在我的法中做比丘，精勤修行，幫助佛道之法，將來會成佛，號為娑羅樹王（Sala Tree King）。國名大光（Great Light），劫名大高王（Great High King）。』國王當時就把國家託付給弟弟。國王與夫人、兩個兒子以及所有眷屬在佛法中出家修道。國王出家后，在八萬四千年中，常常精進修行《妙法蓮華經》。過了這段時間后，得到一切凈功德莊嚴三昧（Samadhi of Pure Merit and Adornment），立即升到虛空，高七棵多羅樹。妙莊嚴王就是現在的華德菩薩（Flower Virtue Bodhisattva），凈德夫人就是光照莊嚴相菩薩（Light Illuminating Adornment Bodhisattva），那兩個兒子就是現在的藥王菩薩（Bhaisajyaraja Bodhisattva）和藥上菩薩（Bhaisajyasamudgata Bodhisattva）。』（出自《法華經》第七卷） 羼提和山（Ksanti Mountain）居士遇到了...
【English Translation】 English version The Buddha said: 'Your father deeply believes in external paths and is attached to the laws of the Brahmins. You should go and tell your father to go together.' The mother also said, 'You should let your father see the miraculous transformations.' Thereupon, the two sons leaped into the air, rising as high as seven Tala trees, manifesting eighteen kinds of transformations. When the father saw this miraculous power, his heart was filled with great joy, and he put his palms together towards his sons, saying, 'Who is your teacher?' The two sons replied, 'Dundubhimeghanirghosha-raja-kusumita-abhijna Buddha (Cloud-Thunder-Sound King Flower Wisdom Buddha, meaning the Buddha who has the sound of cloud and thunder, is as noble as the king of stars, and has the wisdom of flowers) is now sitting on the Dharma seat under the seven-jeweled Bodhi tree, expounding the Lotus Sutra. He is our teacher.' The father said to his sons, 'I want to see him now.' The two sons descended from the air and told their mother, 'The King has now understood and generated the Bodhi mind. We have already done the Buddha's work for our father, and we hope that our mother will allow us to leave home and cultivate the path at that Buddha's place.' The mother said, 'I allow you to go, because it is difficult to encounter a Buddha.' Thereupon, the two sons told their parents, 'We wish to go to the Buddha's place now to personally pay homage and make offerings.' Thereupon, King Wondrous Adornment (妙莊嚴王, King Wondrous Adornment) with his ministers and retinue, Pure Virtue (凈德夫人, Pure Virtue) with the concubines of the harem, and their two sons, a total of 42,000 people, went to the Buddha's place together. The Buddha preached the Dharma to them, revealed teachings, and made them happy. The King was very pleased. At that time, the King and the Queen took off the pearl necklaces from their necks and scattered them on the Buddha, which transformed into a jeweled platform with four pillars in the air, with a great jeweled bed in the middle, covered with hundreds of thousands of heavenly garments. The Buddha sat in full lotus posture on it, emitting great light. At that time, Dundubhimeghanirghosha-raja-kusumita-abhijna Buddha told the fourfold assembly, 'Do you see this King Wondrous Adornment standing before me with his palms together? This King will become a Bhikshu in my Dharma, diligently cultivate, and assist the Buddha's path, and will become a Buddha in the future, named Sala Tree King (娑羅樹王). His country will be named Great Light (大光), and the Kalpa will be named Great High King (大高王).' The King then entrusted the country to his younger brother. The King, with his Queen, two sons, and all his retinue, left home and cultivated the path in the Buddha's Dharma. After the King left home, he constantly diligently cultivated the Wonderful Dharma Lotus Sutra for 84,000 years. After this period, he attained the Samadhi of Pure Merit and Adornment (一切凈功德莊嚴三昧), and immediately ascended into the air, as high as seven Tala trees. King Wondrous Adornment is now Flower Virtue Bodhisattva (華德菩薩, Flower Virtue Bodhisattva), Pure Virtue is Light Illuminating Adornment Bodhisattva (光照莊嚴相菩薩, Light Illuminating Adornment Bodhisattva), and the two sons are now Bhaisajyaraja Bodhisattva (藥王菩薩, Bhaisajyaraja Bodhisattva) and Bhaisajyasamudgata Bodhisattva (藥上菩薩, Bhaisajyasamudgata Bodhisattva).' (From the seventh volume of the Lotus Sutra) The hermit residing in Ksanti Mountain (羼提和山, Ksanti Mountain) encountered...
國王之所割截四
昔者菩薩時為梵志名羼提和山。居樹下飲食果泉內垢消盡弘明六通得盡知之智。名香普薰聞八方上下。聖凡咨嗟擁護其國。風雨從時五穀豐熟災毒消滅。王名迦黎。入山畋獵馳逐麋鹿。尋其足跡歷菩薩前過。王以問之。菩薩默然。王曰。當死乞人吾一國之尊。問不時對獸跡歷茲。而佯低頭我勢能戮爾。菩薩曰。吾聽王耳。曰爾為誰乎。曰吾忍辱人。王怒拔劍截其右臂。菩薩曰。吾志無上道與時無諍。斯王尚加吾忍豈況黎庶乎。愿吾得佛必先度之。不令眾生效其為惡也。王曰。君為誰。答曰。吾忍辱人也。又截其左手乃至兩腳耳鼻。血若流泉其痛無量。天地震動日月無明。四天大王僉然俱臻同聲恚言。斯王酷烈。謂道士曰。吾等誅之及其妻子。並滅一國以彰其惡。道士答曰。斯何言乎。此由吾前世不奉佛教加毒乎彼。為惡禍追由影系形矣。黎民睹變馳詣首過齊聲而曰。道士處茲禳災滅度。愚君不識臧否不知去就。惡加元聖。唯愿聖人無以吾等報上帝矣。菩薩答曰。王以兇酷見加吾心愍之猶母之念赤子。黎庶何過不假有疑。菩薩有弟處在異山。以天眼視。時天神龍會議王惡靡不懷忿。懼兄有損德之心。以神足力來至兄所。取斷手足耳鼻著其故處。弟還續之即復如本。兄曰。吾普慈之信於今著矣。天
【現代漢語翻譯】 現代漢語譯本 國王之所割截四
過去，菩薩修行時是一位名叫羼提和山（Ksanti-parvata，忍辱山）的梵志。他居住在樹下，以果實和泉水為食，洗凈內心的污垢，通達六神通，獲得盡知一切的智慧。他的美名遠揚，香氣普薰八方上下。聖人和凡人都讚歎他，擁護他的國家，使得風調雨順，五穀豐登，災禍消滅。當時有一位國王名叫迦黎（Kali，粗暴），他入山打獵，追逐麋鹿，沿著足跡來到菩薩面前。國王問他，菩薩沒有說話。國王說：『該死的乞丐！我是一國之君，問話卻不及時回答。我追逐獸跡來到這裡，你卻假裝低頭。我的權勢能夠殺死你！』菩薩說：『我聽憑大王處置。』國王問：『你是什麼人？』菩薩說：『我是忍辱之人。』國王大怒，拔劍砍斷了他的右臂。菩薩說：『我的志向是無上佛道，不與世俗爭鬥。這位國王尚且對我如此忍心，何況是普通百姓呢？愿我成佛之後，一定先度化他，不讓眾生效仿他的惡行。』國王問：『你到底是誰？』答道：『我是忍辱之人。』國王又砍斷了他的左手，乃至雙腳、耳朵和鼻子。鮮血像泉水一樣流淌，痛苦無比。天地震動，日月無光。四大天王一同趕來，同聲憤怒地說：『這位國王太殘暴了！』他們對道士說：『我們誅殺他，連同他的妻子兒女，並滅掉他的國家，來彰顯他的罪惡。』道士回答說：『這是什麼話？這都是因為我前世不信奉佛教，才對他施加毒害。作惡招致禍患，就像影子跟隨形體一樣。』百姓們看到這種變故，趕緊前來謝罪，齊聲說道：『道士您在這裡是爲了消除災禍，救度我們。愚蠢的國王不辨善惡，不知進退，竟然對聖人施加惡行。只願聖人不要因為我們而報復上帝啊！』菩薩回答說：『國王用兇殘的手段加害於我，我心中憐憫他，就像母親憐念赤子一樣。百姓有什麼罪過？不必懷疑。』菩薩有個弟弟住在另一座山裡，用天眼看到這一切。當時天神和龍都在議論國王的罪惡，無不懷恨在心，擔心哥哥會失去忍辱之心。於是他用神足通來到哥哥身邊，將斷掉的手足、耳朵和鼻子放回原處。弟弟接續之後，立刻恢復如初。哥哥說：『我普度眾生的慈悲心，如今得以顯現了。』 天
【English Translation】 English version The King's Dismemberment, Part Four
In the past, when the Bodhisattva was practicing, he was a hermit named Ksanti-parvata (Ksanti-parvata, Mountain of Patience). He lived under a tree, nourished by fruits and spring water, cleansing the defilements within his heart, mastering the six supernormal powers, and attaining the wisdom of knowing all. His virtuous name spread far and wide, his fragrance pervading the eight directions, above and below. Sages and ordinary beings alike praised him, protecting his country, ensuring timely winds and rain, abundant harvests, and the eradication of calamities. At that time, there was a king named Kali (Kali, the Cruel), who entered the mountains to hunt, chasing after deer. Following their tracks, he came before the Bodhisattva. The king questioned him, but the Bodhisattva remained silent. The king said, 'Damn beggar! I am the sovereign of a kingdom, yet you do not answer my question promptly. I have come here tracking beasts, and you feign to lower your head. My power can kill you!' The Bodhisattva said, 'I am at your Majesty's disposal.' The king asked, 'Who are you?' The Bodhisattva replied, 'I am a man of patience.' The king, enraged, drew his sword and severed the Bodhisattva's right arm. The Bodhisattva said, 'My aspiration is for the supreme path of Buddhahood, and I do not contend with the world. If this king treats me, a renunciant, with such cruelty, what can be expected for the common people? May I, upon attaining Buddhahood, first liberate him, lest sentient beings emulate his evil deeds.' The king asked, 'Who are you, really?' The Bodhisattva replied, 'I am a man of patience.' The king then severed his left hand, and even his feet, ears, and nose. Blood flowed like a spring, and the pain was immeasurable. Heaven and earth trembled, and the sun and moon lost their light. The Four Heavenly Kings gathered together, and in unison, they angrily declared, 'This king is too cruel!' They said to the ascetic, 'We shall slay him, along with his wife and children, and destroy his kingdom to manifest his wickedness.' The ascetic replied, 'What are you saying? This is due to my past life, in which I did not uphold the Buddha's teachings and inflicted harm upon him. Evil deeds bring about retribution, just as a shadow follows the form.' The people, witnessing this calamity, rushed to confess their sins, saying in unison, 'Ascetic, you are here to dispel calamities and deliver us. The foolish king does not discern good from evil, nor does he know what to embrace and what to reject. He has inflicted evil upon a sage. We only hope that the sage will not retaliate against the heavens because of us!' The Bodhisattva replied, 'Though the king has inflicted cruelty upon me, I pity him in my heart, just as a mother cherishes her infant. What fault do the people have? There is no need for doubt.' The Bodhisattva had a younger brother who lived on another mountain. Using his divine eye, he saw everything. At that time, the gods and dragons were discussing the king's evil deeds, all harboring resentment, fearing that his brother would lose his resolve of patience. So, using his supernatural powers, he came to his brother's side, placing the severed hands, feet, ears, and nose back in their original positions. After the brother reattached them, they were immediately restored to their original state. The elder brother said, 'My compassionate vow to liberate all beings is now manifested.' Heaven
神地祇靡不悲喜。稽首稱善更相勸導受誡而退。羼提和者吾身是。弟者彌勒是。王者拘鄰是也(出度無極集第五卷)。
無言受天戒誨依義思惟獲得四禪五
時王舍城師子將軍家產一子。當其生時虛空諸天作如是言。童子常念法思惟法凡所發言莫說世事。常當班宣出世之法。常當守口慎言少語。莫於世事起諸覺觀。當依于義莫依文字。爾時童子聞是不復涕泣無嬰兒相。乃至七日色貌和悅見人歡喜目未曾眴。是時有人語其父母。是兒不祥不應畜養。父母答言。是兒雖復無聲。然其身根具足。當知是兒必有福德非是不祥因。為立字名曰無言。時無言童子漸漸長大如八歲兒。人所樂見。隨有說法轉法輪處。樂法聽受口無所宣。爾時無言與其父母眷屬宗親。色慾二界之間往寶坊之中。見佛及十方諸來菩薩生大喜心。舍利弗白佛言。世尊。師子將軍所生之子。身根具足而不能語是何業致。佛言。不應輕是童子。何以故。是人即是大菩薩也。已於無量佛所種諸善根。不退轉菩提之道。是兒生時多有諸天來誡敕如前。隨天教誨默然思惟獲得四禪。示如是身則能調伏無量眾生。以已願力神通力。令八部四眾各見右手有大蓮華猶如車輪。色香具足微妙第一。人所樂見。一一華臺有一菩薩結跏趺坐三十二相八十種好莊嚴其身。
【現代漢語翻譯】 現代漢語譯本：各路神仙地祇無不悲喜交加，稽首（叩頭）稱讚，互相勸導接受佛的教誡，然後退下。羼提和（忍辱仙人）就是我的前身，弟弟（指阿難）就是彌勒（未來佛），國王就是拘鄰（憍陳如）啊（出自《度無極集》第五卷）。
無言（童子）接受天神的告誡和教誨，依照佛法的義理進行思惟，獲得了四禪五（神通）。
當時，王舍城師子將軍家生了一個兒子。當他出生時，虛空中的諸天發出這樣的聲音：『這孩子應當常常念法、思惟法，凡所說的話，不要談論世俗之事，應當宣揚出世間的佛法。應當謹守口舌，謹慎言語，少說話。不要對世俗之事生起各種覺觀。應當依據佛法的義理，不要執著于文字。』當時，這個童子聽到這些話后，不再哭泣，沒有嬰兒的常態，甚至七天都面色和悅，見到人就歡喜，眼睛從未眨動。當時有人對他的父母說：『這個孩子不吉祥，不應該養育。』父母回答說：『這個孩子雖然不能說話，但是他的身體器官完備。應當知道這個孩子必定有福德，不是不吉祥的徵兆。』因此給他取名為無言。無言童子漸漸長大，像八歲的孩子一樣，人人都喜歡見到他。只要有說法、轉法輪的地方，他就喜歡聽法，但口中不說一句話。當時，無言和他的父母、眷屬、宗親，在僧俗二眾之間，前往寶坊（寺廟）之中，見到佛和十方前來的菩薩，生起極大的歡喜心。舍利弗（佛陀十大弟子之一，以智慧著稱）對佛說：『世尊，師子將軍所生的兒子，身體器官完備卻不能說話，這是什麼業力造成的？』佛說：『不應該輕視這個童子。為什麼呢？這個人就是大菩薩。他已經在無量佛所種下了各種善根，不會退轉于菩提之道。這個孩子出生時，有很多天神前來告誡他，就像之前所說的那樣。他遵從天神的教誨，默然思惟，獲得了四禪。示現這樣的身體，就能調伏無量眾生。憑藉他過去的願力和神通力，讓天龍八部和四眾弟子各自看到他的右手有一朵巨大的蓮花，像車輪一樣，顏色和香氣都具足，微妙第一，人人都喜歡見到。每一朵蓮花的花臺上都有一位菩薩結跏趺坐，具有三十二相和八十種好來莊嚴自身。』
【English Translation】 English version: All the gods and earth spirits were filled with both sorrow and joy. They bowed their heads, praised, and encouraged each other to receive the precepts before departing. Kṣāntivādin (the ascetic of patience) was my former life, the younger brother (referring to Ānanda) is Maitreya (the future Buddha), and the king is Kauṇḍinya (Ajñātakauṇḍinya) (from the fifth volume of Dù Wú Jí Jí).
Wu Yan (the boy) received the admonitions and teachings of the gods, contemplated according to the meaning of the Dharma, and attained the four dhyānas and five (supernatural powers).
At that time, the family of General Simha in Rājagṛha had a son. When he was born, the gods in the sky spoke these words: 'This child should always contemplate the Dharma, and whatever he speaks, he should not talk about worldly matters, but should proclaim the Dharma that transcends the world. He should guard his mouth, be cautious in speech, and speak little. He should not give rise to various perceptions and thoughts about worldly matters. He should rely on the meaning of the Dharma, not cling to the words.' At that time, this boy, upon hearing these words, no longer cried, did not have the usual behavior of an infant, and for seven days his countenance was pleasant, he was happy to see people, and his eyes never blinked. At that time, someone said to his parents: 'This child is inauspicious and should not be raised.' The parents replied: 'Although this child cannot speak, his physical faculties are complete. It should be known that this child must have blessings and is not an inauspicious sign.' Therefore, they named him Wu Yan (No Speech). The boy Wu Yan gradually grew up, like an eight-year-old child, and everyone liked to see him. Wherever there was a place for teaching the Dharma and turning the Dharma wheel, he liked to listen to the Dharma, but he did not utter a word. At that time, Wu Yan, along with his parents, relatives, and kinsmen, among the two assemblies of monastics and laity, went to the Bǎofāng (temple), and upon seeing the Buddha and the Bodhisattvas who had come from the ten directions, he felt great joy. Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One, the son born to General Simha, whose physical faculties are complete but cannot speak, what karma caused this?' The Buddha said: 'You should not underestimate this boy. Why? This person is a great Bodhisattva. He has already planted various good roots in the presence of countless Buddhas, and will not regress from the path to bodhi. When this child was born, many gods came to admonish him, as mentioned before. He followed the teachings of the gods, silently contemplated, and attained the four dhyānas. Manifesting such a body, he can subdue countless sentient beings. By the power of his past vows and supernatural abilities, he causes the eight classes of beings and the four assemblies of disciples to each see a large lotus flower in his right hand, like a wheel, complete with color and fragrance, supremely wonderful, and pleasing to everyone. On each lotus flower platform, there is a Bodhisattva sitting in the lotus position, adorned with the thirty-two marks and eighty minor characteristics.'
無言見是大神通力。低頭合掌稱南無佛陀。諸華臺中一切菩薩同作是言。十方恒河沙等世界六種震動。虛空諸天以妙香華種種伎樂供養于佛。爾時無言與諸菩薩踴在虛空。高七多羅樹。說偈贊佛(出大集經第十七卷)。
常悲東行求法遇佛示道六
眾祐昔為菩薩。名曰常悲。見世佛法僧。若世穢濁。背正向邪華偽趣利。猶蛾樂火。以四等六度為永康之宅。而世廢佛就彼危禍以自破碎也。菩薩常為愁荒悲慟。往昔有佛名景法無穢。滅度未久。經法都盡。常悲夢見其佛為其說法。菩薩聞之心垢消除入清凈定。即棄妻子入山閑寂。水果自供。椎心哀號。吾不值佛不見法僧。大道極趣哀聲適訖。天神下曰明士。乃爾莫復哀號。佛有大法名明度無極之明。三世諸佛皆由斯成。爾索之誦習其文懷識其義。奉而行之。爾必得佛。常悲仰視曰。當由誰聞斯尊法乎。以何方便之何國土厥師族名。天人報曰。爾正東行。無念色痛想行識。意絕眾愿執心無違。吾教汝睹明度無極聖典。常悲曰諾。終始戢之。天人重曰。精進存之。忽然不現。菩薩受教東行索之。數日即止。深自思曰。吾宿薄祐。君臣憒憒。無知佛者。除冥尊師。去斯幾里。精誠之至。感上方佛來在其前諸天翼從。嘆菩薩曰善哉善哉爾世希有。菩薩見佛且喜且悲。稽
【現代漢語翻譯】 現代漢語譯本 無言的寂靜是偉大的神通力量的顯現。他們低下頭，合起手掌，稱念『南無佛陀』（皈依佛陀）。在所有的華麗蓮臺上，一切菩薩都一同發出這樣的聲音，導致十方如恒河沙數般的世界發生六種震動。虛空中的諸天神以美妙的香花和各種樂器供養佛陀。那時，無言和眾菩薩踴身於虛空中，高達七多羅樹（一種高大的樹木）。他們說偈頌讚佛（出自《大集經》第十七卷）。
常悲菩薩東行求法，遇佛指示道路
過去，有一位菩薩名為常悲（菩薩名）。他看到世間的佛法僧（佛教三寶）處於污濁之中，背離正道而趨向邪惡，追求虛假的利益，就像飛蛾撲火一樣。本應以四等心（慈、悲、喜、舍）和六度（佈施、持戒、忍辱、精進、禪定、智慧）為永久安康的家園，但世人卻拋棄佛法而趨向危難，以至於自我毀滅。菩薩常常為此感到憂愁和悲痛。過去有一尊佛，名為景法無穢（佛名），涅槃（佛教術語，指死亡）不久，經法都已滅盡。常悲夢見那尊佛為他說法。菩薩聽聞后，心中的污垢消除，進入清凈的禪定。於是他拋棄妻子，進入山林，過著閑居寂寞的生活，以水果為食，捶胸哀號：『我沒有遇到佛，沒有見到法和僧。』他追求大道的哀號聲剛結束，天神降臨說：『明士（對有智慧的人的尊稱），不要再哀號了。佛有大法，名為明度無極之明（佛法名），三世諸佛都是由此成就的。你去尋找它，誦讀它的文字，領會它的意義，奉行它。你必定能夠成佛。』常悲仰頭問道：『我應當從誰那裡聽聞這尊貴的法呢？以什麼方式？在哪個國土？那位老師的族名是什麼？』天人回答說：『你向正東方走去，不要執著於色、受、想、行、識（佛教術語，五蘊），斷絕一切願望的執著，心中沒有違背。我教你見到明度無極（佛法名）的聖典。』常悲說：『好的，我會始終牢記。』天人再次說：『要精進地記住它。』說完忽然消失了。菩薩接受教誨后，向東尋找。幾天後，他停了下來，深深地自思：『我宿世的福報淺薄，君王和臣子都昏聵無知，沒有知道佛的人，除了冥尊師（對佛的尊稱），離這裡還有幾里路呢？』由於他精誠至極，感動了上方的佛來到他的面前，諸天神翼護跟隨。佛讚歎菩薩說：『善哉！善哉！你世間稀有。』菩薩見到佛，又喜又悲，稽
【English Translation】 English version The silence of No-Word is the manifestation of great spiritual power. They lowered their heads, joined their palms, and chanted 'Namo Buddhaya' (Homage to the Buddha). On all the splendid lotus platforms, all the Bodhisattvas spoke in unison, causing the ten directions of worlds, as numerous as the sands of the Ganges River, to experience six kinds of vibrations. The deities in the sky offered fragrant flowers and various musical instruments to the Buddha. At that time, No-Word and the Bodhisattvas leaped into the sky, reaching a height of seven Tala trees (a tall tree species). They recited verses praising the Buddha (from the 17th volume of the Mahasamgraha Sutra).
Constant Sorrow travels east seeking the Dharma, encounters the Buddha who shows him the way
In the past, there was a Bodhisattva named Constant Sorrow (Bodhisattva's name). He saw that the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism) in the world were in a state of defilement, deviating from the right path and heading towards evil, pursuing false benefits, like moths drawn to fire. They should have taken the Four Immeasurables (loving-kindness, compassion, joy, and equanimity) and the Six Perfections (generosity, morality, patience, diligence, concentration, and wisdom) as their permanent and peaceful home, but people abandoned the Buddha's teachings and headed towards danger, to the point of self-destruction. The Bodhisattva often felt sorrow and grief because of this. In the past, there was a Buddha named Pure Law Without Defilement (Buddha's name), who had passed into Nirvana (Buddhist term for death) not long ago, and the scriptures had all disappeared. Constant Sorrow dreamed of that Buddha preaching the Dharma to him. After hearing it, the Bodhisattva's mental defilements were eliminated, and he entered a state of pure Samadhi (meditative state). So he abandoned his wife and children and went into the mountains, living a solitary life, feeding himself with fruits, and beating his chest in sorrow, crying out: 'I have not encountered the Buddha, have not seen the Dharma and the Sangha.' Just as his lamentations for the Great Way ended, a deity descended and said: 'Wise one (term of respect for a wise person), do not grieve anymore. The Buddha has a great Dharma called the Light of Infinite Illumination (name of a Buddhist teaching), by which all Buddhas of the three worlds are accomplished. Go seek it, recite its words, understand its meaning, and practice it. You will surely become a Buddha.' Constant Sorrow looked up and asked: 'From whom should I hear this noble Dharma? By what means? In what country? What is the name of that teacher's clan?' The deity replied: 'Go directly east, do not cling to form, feeling, perception, volition, and consciousness (Buddhist terms, the five aggregates), cut off all attachments to desires, and have no opposition in your heart. I will teach you to see the sacred text of the Light of Infinite Illumination (name of a Buddhist teaching).' Constant Sorrow said: 'Yes, I will always remember it.' The deity said again: 'Diligently remember it.' Then he suddenly disappeared. After receiving the teaching, the Bodhisattva went east in search of it. After several days, he stopped and thought deeply to himself: 'My past blessings are shallow, the king and his ministers are ignorant and foolish, and there is no one who knows the Buddha, except for the Dark Venerable Teacher (respectful term for the Buddha), who is still several miles away from here?' Because of his utmost sincerity, he moved the Buddha above to come before him, with the deities protecting and following him. The Buddha praised the Bodhisattva, saying: 'Excellent! Excellent! You are rare in the world.' The Bodhisattva saw the Buddha, both joyful and sorrowful, and prostrated
首而言。愿佛哀我為吾說經。佛告之曰。三界皆空。夫有必無萬物若幻一生一滅猶若水波睹世皆然慎無忘也。自是東行二萬里。有國名健陀越。諸菩薩城也。一國之內皆是上士無凡庸人。欲為汝說菩薩之德。劫數已盡其德有餘。菩薩名曰法來。于彼諸聖猶星中月。懷諸經典反覆教人。諸菩薩等受誦書讀。是經原者必為爾師勸爾就之當爲爾說。常悲定寤左右顧視。不復睹佛。心悲流淚。且云諸佛靈耀從何所來而今逝焉(出度無極集第七卷)。
善信東行為求半偈履泥不溺七
善信菩薩于無法之世尋求正法空中聲曰。其此東方一萬由旬彼有一國王名曰善住。昔有如來出現於世久已滅度。像法衰微有一女人。生自卑賤形貌醜陋人世所無。而彷彿能識半句一偈。示有所傳能往問疑。有一遊泥縱廣萬里踐者即沒。乃至鳥飛不能過毫毛不能勝。汝今困瘵手足斷裂。云何而能更復前進。我聞踴躍馳起東行至淤泥所。分捨身命以軀自投本期陷沒。我擲身時。當身所觸。出一小路。潔白修直。我踐其上無復眾難。徑至彼國入善住城。哀號自咎不睹世尊。見此女人處於卑陋。屋室穿穴。人形凡鄙。而我恭敬視如佛想。瞻奉禮拜圍繞讚歎。仰請女人以為大師。愿垂教示得遂深信。女人答曰。諸佛妙法無量無邊我之所聞唯一半偈。
【現代漢語翻譯】 現代漢語譯本： 首先說道。愿佛陀憐憫我，為我宣說經義。佛陀告訴他說：『三界皆空。凡是有，必定歸於無；萬物如同幻象，一生一滅，猶如水波。看清世間萬物都是如此，務必謹慎，不要忘記。』 於是他向東走了兩萬里，有一個國家名叫健陀越（Gandavyuha，諸菩薩居住的城市）。這個國家裡都是上等賢士，沒有凡庸之人。我將為你講述菩薩的德行。即使經歷無數劫數，他們的德行依然有餘。有一位菩薩名叫法來（Dharmagata）。他在那些聖賢之中，猶如星辰中的月亮。他懷抱著各種經典，反覆教導他人。眾菩薩們接受、誦讀、書寫這些經典。這部經的原本就在他那裡，他必定是你的老師，勸你前去拜訪他，他一定會為你宣說。』 他常常感到悲傷，在禪定中醒來，左右顧視，再也看不到佛陀。心中悲痛，流下眼淚，並且說道：『諸佛的靈光從何處而來，而今又逝向何方呢？』（出自《出度無極集》第七卷）
善信（Sadhu-dina，菩薩名）爲了尋求半句偈語，即使行走在泥濘中也不會沉溺。
善信菩薩在沒有佛法的時代尋求正法，空中傳來聲音說：『在你的東方一萬由旬的地方，有一位國王名叫善住（Supratisthita）。過去有一位如來出現在世間，但已經涅槃很久了。佛法衰微，有一位女人，出身卑賤，容貌醜陋，世間罕見。但她彷彿能夠識別半句偈語，並且有所傳授，你可以前去問她。』 『有一片泥濘地，縱橫一萬里，踩上去就會陷下去，甚至鳥飛都無法通過，連一根毫毛都承受不住。你現在困頓疲憊，手腳斷裂，怎麼還能繼續前進呢？』我聽了之後，歡欣鼓舞，立刻起身向東走去，到達那片淤泥地。我決心捨棄身命，將身體投入其中，本以為會陷沒。當我擲出身軀時，身體所觸碰的地方，出現了一條小路，潔白而平坦。我踩在上面，沒有遇到任何困難，直接到達了那個國家，進入了善住城。我悲哀地哭泣，自責沒有見到世尊，卻看到這個女人身處卑陋之地，房屋破敗，容貌平凡。但我恭敬地將她視為佛陀，瞻仰、侍奉、禮拜、圍繞、讚歎，仰求這位女人作為我的老師，希望她能教導我，使我獲得深刻的信仰。女人回答說：『諸佛的妙法無量無邊，我所聽聞的只有半句偈語。』
【English Translation】 English version: First, he spoke. 'May the Buddha have mercy on me and explain the scriptures for me.' The Buddha told him, 'The Three Realms are all empty. Whatever exists must eventually cease to exist; all things are like illusions, with birth and death like waves in the water. See that all things in the world are like this, be careful not to forget.' Then he traveled 20,000 li to the east. There was a country called Gandavyuha (a city of Bodhisattvas). Within this country, all are superior beings, with no ordinary people. I will tell you about the virtues of the Bodhisattvas. Even after countless kalpas, their virtues remain abundant. There is a Bodhisattva named Dharmagata. Among those sages, he is like the moon among the stars. He cherishes various scriptures, repeatedly teaching others. The Bodhisattvas receive, recite, and write these scriptures. The original of this scripture is with him; he is sure to be your teacher. I advise you to go to him, and he will surely explain it to you.' He often felt sorrow, awoke from meditation, and looked around, no longer seeing the Buddha. His heart was filled with grief, and he shed tears, saying, 'From where did the spiritual light of the Buddhas come, and where has it gone now?' (From the seventh volume of the Collection on Crossing the Limitless)
Sādhu-dina (a Bodhisattva's name) sought half a verse, and even walking in the mud, he did not sink.
The Bodhisattva Sādhu-dina sought the true Dharma in an age without Dharma. A voice from the sky said, 'Ten thousand yojanas to the east of you, there is a king named Supratisthita. In the past, a Tathagata appeared in the world, but he has long since passed into Nirvana. The Dharma is declining. There is a woman, born of low status, with an ugly appearance, rare in the world. But she seems to be able to recognize half a verse and has something to pass on. You can go and ask her.' 'There is a muddy area, ten thousand yojanas in length and width, where anyone who steps on it will sink, and even birds cannot fly across it; it cannot even bear a hair. Now you are tired and exhausted, your hands and feet are broken, how can you continue to move forward?' Upon hearing this, I rejoiced and immediately set off eastward, arriving at that muddy area. I resolved to give up my life and throw myself into it, expecting to sink. When I threw my body, a small path appeared where my body touched, white and straight. I stepped on it and encountered no difficulties, arriving directly at that country and entering the city of Supratisthita. I wept sadly, blaming myself for not seeing the World-Honored One, but I saw this woman in a humble place, with a dilapidated house and an ordinary appearance. But I respectfully regarded her as the Buddha, gazing upon her, serving her, bowing to her, circling her, praising her, and imploring this woman to be my teacher, hoping that she could teach me and enable me to attain deep faith. The woman replied, 'The wonderful Dharma of the Buddhas is immeasurable and boundless, and what I have heard is only half a verse.'
若欲聞者今便說之。
諸惡莫作 諸善奉行
我聞此語身心清涼諸根寂靜自然調伏。誦習在心思惟其義洞達斯旨。即獲神通飛還本國遍宣此偈。以此功德我于佛法得堅固信不可沮壞。眾魔啟伏一切歸化。未有此信我常在生死。為眾生故開示此信令得奉行(出菩薩決定要行第一卷)。
一切世間現為師婦所愛違命致苦八
舍衛城北去城不遠村名薩那有一貧窮婆羅門女。名跋陀羅。腹生一子。名一切世間現。少失其父。厥年十二。色力人相具足第一。聰明辯慧微言善說。復有異村名頗羅訶私。有一舊住婆羅門師。名摩尼跋陀羅。善能通達四毗陀經。一切世間現從其受學。謙從恭敬盡心供養諸根純淑所受必持。師受王請。留一切世間現守舍而去。婆羅門婦年少端正。於世間現深生染心。忽忘儀愧前執其衣。時世間現白。仁今便是我母。如何而行非法。內懷愧悚舍衣遠避。師婦欲盛泣淚念之曰。忽見斷絕不隨我意。必不見從要斷汝命。即以指爪自攫其體。行女人諂莊嚴其身。以繩自絓足不離地。夫還見婦以刀截繩。高聲大叫而問何故。婦答。是世間現強見陵逼作如是事。其夫思惟言。世間現初生之日一切剎利所有刀劍悉自拔出。利皆卷屈墜落於地。時諸剎利咸大恐怖。其生之日有如此相。當知是人有
【現代漢語翻譯】 現代漢語譯本：如果想聽的人現在就說出來。
不做一切惡事，奉行一切善事。
我聽到這些話，身心清涼，所有感官都平靜下來，自然而然地被調伏。誦讀學習，在心中思考它的含義，徹底明白這個宗旨。就能獲得神通，飛回自己的國家，廣泛宣揚這個偈語。憑藉這個功德，我對佛法獲得了堅固的信心，不可動搖。所有魔眾都降伏，一切都歸順教化。沒有這種信心之前，我常常在生死輪迴中。爲了眾生的緣故，開示這種信心，使他們能夠奉行（出自《菩薩決定要行》第一卷）。
一切世間現（Sarvasattvadarshana，人名）因為被老師的妻子所愛，違揹她的意願而導致痛苦。
在舍衛城（Shravasti）北邊離城不遠的地方，有個村子名叫薩那（Sana），住著一個貧窮的婆羅門（Brahmin）女子，名叫跋陀羅（Bhadra）。她生了一個兒子，名叫一切世間現（Sarvasattvadarshana）。他年幼時就失去了父親。到了十二歲，他的容貌和力量都非常出衆，聰明有辯才，能巧妙地表達自己的意思。另外，在另一個村子名叫頗羅訶私（Pharaha），住著一位老資格的婆羅門老師，名叫摩尼跋陀羅（Manibhadra），他精通四部《吠陀經》（Vedas）。一切世間現（Sarvasattvadarshana）跟隨他學習，謙虛恭敬，盡心供養，諸根純正善良，所學必定記住。老師接受國王的邀請，留下一切世間現（Sarvasattvadarshana）看家就離開了。婆羅門婦（Brahmani）年輕貌美，對一切世間現（Sarvasattvadarshana）產生了強烈的愛慕之心。她突然忘記了羞恥，上前拉住他的衣服。當時，一切世間現（Sarvasattvadarshana）說：『您現在就是我的母親，怎麼能做這種非法的事情呢？』內心感到慚愧和恐懼，甩開衣服遠遠地躲開了。老師的妻子想要大哭，含著眼淚對他說：『如果我突然斷絕了關係，你又不順從我的意思，我一定要殺了你。』隨即用指甲抓自己的身體，做出女人的媚態，打扮自己，用繩子纏住自己的腳，不離開地面。丈夫回來后，看見妻子用刀割斷繩子，高聲大叫，就問她原因。妻子回答說：『是世間現（Sarvasattvadarshana）強行凌辱我，才做出這樣的事情。』他的丈夫心想：『世間現（Sarvasattvadarshana）出生那天，所有剎帝利（Kshatriya）的刀劍都自己拔了出來，鋒利的刀刃都捲曲掉落在地上。』當時，所有的剎帝利（Kshatriya）都非常害怕。他出生之日有這樣的異相，應當知道這個人有
【English Translation】 English version: If there are those who wish to hear, let them speak now.
Do no evil, practice all good.
Having heard these words, my body and mind were refreshed, all my senses were calmed, and I was naturally subdued. Reciting and studying, contemplating its meaning in my heart, and thoroughly understanding this purpose, I obtained supernatural powers, flew back to my own country, and widely proclaimed this verse. By this merit, I obtained firm faith in the Buddha's teachings, which cannot be destroyed. All demons were subdued, and all converted. Before having this faith, I was constantly in the cycle of birth and death. For the sake of sentient beings, I revealed this faith, so that they could practice it (from the first volume of 'Bodhisattva's Definitive Practices').
Sarvasattvadarshana (name of a person, meaning 'Seeing All Beings') suffered because he was loved by his teacher's wife and disobeyed her wishes.
In Shravasti (name of a city) to the north, not far from the city, there was a village named Sana (name of a village), where a poor Brahmin (a member of the priestly class) woman named Bhadra (name of a woman) lived. She gave birth to a son named Sarvasattvadarshana (name of a person). He lost his father at a young age. By the age of twelve, his appearance and strength were outstanding, he was intelligent and eloquent, and he could skillfully express his thoughts. In another village named Pharaha (name of a village), there lived an experienced Brahmin teacher named Manibhadra (name of a person), who was proficient in the four Vedas (ancient Hindu scriptures). Sarvasattvadarshana (name of a person) studied under him, being humble and respectful, offering his services wholeheartedly, his senses pure and virtuous, and he always remembered what he learned. The teacher accepted an invitation from the king and left Sarvasattvadarshana (name of a person) to look after the house. The Brahmani (Brahmin woman), young and beautiful, developed a strong infatuation with Sarvasattvadarshana (name of a person). She suddenly forgot her shame and grabbed his clothes. At that time, Sarvasattvadarshana (name of a person) said, 'You are now my mother, how can you do such an unlawful thing?' Feeling ashamed and fearful, he threw off her clothes and ran far away. The teacher's wife wanted to cry loudly, and with tears in her eyes, she said to him, 'If I suddenly break off relations and you don't obey my wishes, I will definitely kill you.' Then she scratched her body with her fingernails, acted like a seductive woman, adorned herself, and wrapped a rope around her feet, not leaving the ground. When her husband returned, he saw his wife cutting the rope with a knife and shouting loudly, so he asked her the reason. The wife replied, 'Sarvasattvadarshana (name of a person) forcibly violated me, and that's why I did this.' Her husband thought, 'On the day Sarvasattvadarshana (name of a person) was born, all the swords of the Kshatriyas (members of the warrior class) drew themselves out, and the sharp blades curled up and fell to the ground.' At that time, all the Kshatriyas (members of the warrior class) were very afraid. Since he had such an unusual sign on the day he was born, it should be known that this person has
大德力。語世間現。汝是惡人毀辱所尊。汝今非復真婆羅門。當殺千人可得除罪。世間現稟性敬從尊重師教。即白師言。嗚呼和上殺害千人非我所應。師即謂言。汝是惡人不樂生天作婆羅門耶。答言。和上善哉奉命即殺千人還禮師足。師聞見已生希有心。汝大惡人故不死耶。復作念言今當令死。而告之言。殺一人一人取一指。殺千人已取指作鬘冠首而歸。然後得成婆羅門。以是因緣名央掘魔羅。即白師言。善哉和上受教。即殺千人尚少一耳。時央掘魔羅母念子當饑。自持四種美食送往與之。子見母已作是思惟。當令我母得生天上。即便執劍前欲斷命。去舍衛國十由延少一丈。于彼有樹名阿輸迦。時佛以一切智如象王來。央掘魔羅既見世尊執劍疾往。作是念言。我今復當殺是沙門。世尊示現避去。央掘魔羅而說偈言。
住住大沙門 白凈王太子 我是央掘魔 今當稅一指
世尊說偈言。
住住央掘魔 汝當住凈戒 我是等正覺 輸汝慧劍稅
時母見佛與央掘魔羅往反苦論。子心降伏縱身垂念故說偈云。
久失寶藏今還得 塵穢壞眼今眼凈 哀哉我子心迷亂 常以人血自涂身 極利刀劍恒在手 多殺人眾成尸聚 當令此子隨我從 今敬稽首等正覺 多人見罵難聽聞
汝子如是切責我
(出央掘魔羅經第一卷)。
㷿光行吉祥愿遇女人退習家業九
過去無數劫時有一學志。名曰㷿光。處於林藪行吉祥愿。已四百二十萬歲修行無礙。入沙竭國有陶家女。見此學志姿貌姝好。欲意隆崇即自投之。學志報言。吾不樂欲。女曰。設不然者吾將自賊。㷿光自念吾護禁戒。今若毀之非吉祥也。離之七步乃發慈哀。毀犯禁戒墮地獄罪。若不如是女自殘賊。寧令斯女以致安隱。吾當安忍地獄之痛。㷿光即還從女所欲。退習家業十有二年。壽終之後生梵天上。佛言。欲知爾時㷿光學志。豈異人乎則吾身是。陶家女者即瞿夷也(出慧上菩薩經上卷)。
題耆羅那賴提者二人共爭令五日闇冥十
昔有兩菩薩志清行凈。內寂無慾表如天金。鑿石為室閑居靖志。葌衣草蓆食飲泉水。清凈無為志若虛空。四禪備悉得五通智。凡釋仙聖諸天龍鬼神無不稽首。處於山澤六十餘年。悲愍眾生敬奉三尊。一名題耆羅。二名那賴。題耆夜興誦經疲極臥出。那賴時亦誦經誤蹈題耆羅首。題耆即興而曰。誰蹈吾首者。明旦日出破爾之首以為七分。那賴曰誤蹈爾首咒誓何重。凡器之類尚有相觸。豈況於人共處終年而不誤失。爾言常試明旦日出吾首必破。吾當制日不令得出。日遂不出五日之間
【現代漢語翻譯】 現代漢語譯本： 『你的兒子這樣嚴厲地責備我。』 (出自《央掘魔羅經》第一卷)。
『㷿光（過去一位修行者的名字，以光明為修行）行吉祥愿，因遇到女人而退失修行。』 過去無數劫時，有一位學道的修行者，名叫㷿光（光明）。他身處林中，修行吉祥愿。已經有四百二十萬年修行沒有障礙。他來到沙竭國，遇到一位陶工的女兒。這位女子看到㷿光（光明）姿容美好，愛慕之情油然而生，便主動投懷送抱。㷿光（光明）迴應說：『我不喜歡這樣。』女子說：『如果不是這樣，我就要自殺了。』㷿光（光明）心想：『我守護禁戒，如果現在毀壞它，就不是吉祥之事了。』於是離開七步，然後生起慈悲哀憫之心，心想，毀犯禁戒會墮入地獄受罪，如果不如她所愿，女子就會自殘。寧可讓這個女子得到安穩，我應當忍受地獄的痛苦。』㷿光（光明）於是返回，順從了女子的意願，退失修行，迴歸家庭生活了十二年。壽命終結之後，生到梵天之上。佛說：『想知道當時的㷿光學志（光明）是誰嗎？不是別人，就是我的前身。陶工的女兒就是瞿夷（佛陀姨母的名字）』(出自《慧上菩薩經》上卷)。
『題耆羅（兩位菩薩的名字之一）和那賴提（兩位菩薩的名字之一）二人互相爭鬥，導致五天黑暗。』 過去有兩位菩薩，志向清凈，行為純潔，內心寂靜沒有慾望，外表如同天上的黃金。他們鑿石為室，安靜地居住，清凈心志。穿著粗布衣，睡在草蓆上，飲食是泉水。清凈無為，心志如同虛空。四禪八定都已具備，得到了五神通。凡是釋迦牟尼佛、仙人、聖人、諸天、龍、鬼神，沒有不向他們稽首致敬的。他們在山澤中住了六十多年，悲憫眾生，敬奉佛法僧三寶。一位名叫題耆羅（吉祥），一位名叫那賴（依靠）。題耆羅（吉祥）晚上起來誦經，因為疲勞而躺下睡覺。那賴（依靠）當時也在誦經，不小心踩到了題耆羅（吉祥）的頭。題耆羅（吉祥）立刻起身說：『是誰踩了我的頭？』說明天太陽出來，我就把你的頭打破成七份。那賴（依靠）說：『我不小心踩了你的頭，你發的咒誓怎麼這麼重？凡是器物之類的東西，尚且有互相碰撞的時候，更何況是人，共同生活終年，怎麼會沒有失誤呢？你說常常嘗試，明天太陽出來，我的頭必定會被打破。我應當阻止太陽，不讓它出來。』於是太陽就沒有出來，持續了五天。
【English Translation】 English version: 『Your son rebukes me so severely.』 (From the first volume of the Angulimaliya Sutra).
『Jyotih (Name of a past practitioner, meaning light) practiced auspicious vows, but lost his practice due to encountering a woman.』 In the past, countless kalpas ago, there was a learned practitioner named Jyotih (Light). He lived in the forest, practicing auspicious vows. He had been practicing without hindrance for four million two hundred thousand years. He came to the country of Sakala and encountered the daughter of a potter. This woman saw that Jyotih (Light) was handsome and her desire arose, so she threw herself at him. Jyotih (Light) replied, 『I do not desire this.』 The woman said, 『If you do not, I will kill myself.』 Jyotih (Light) thought to himself, 『I protect the precepts. If I were to break them now, it would not be auspicious.』 So he walked seven steps away, and then a feeling of compassion arose in him. He thought, 『Breaking the precepts will cause me to fall into hell. If I do not comply, the woman will harm herself. I would rather let this woman be safe and secure, and I shall endure the pain of hell.』 Jyotih (Light) then returned and complied with the woman's wishes, abandoning his practice and returning to family life for twelve years. After his life ended, he was born in the Brahma Heaven. The Buddha said, 『Do you want to know who the Jyotih (Light) was at that time? It was none other than my former self. The potter's daughter was Gautami (Name of Buddha's stepmother).』 (From the first volume of the Sutra of Bodhisattva Huisheng).
『Jyotih (One of the two Bodhisattvas' names) and Narada (One of the two Bodhisattvas' names) fought with each other, causing darkness for five days.』 In the past, there were two Bodhisattvas, pure in aspiration and conduct, with inner peace and no desires, and an appearance like heavenly gold. They carved a stone room, lived quietly, and purified their minds. They wore coarse cloth, slept on straw mats, and drank spring water. They were pure and non-active, and their minds were like empty space. They had mastered the four dhyanas and possessed the five supernatural powers. All Buddhas, immortals, sages, devas, dragons, and spirits paid homage to them. They lived in the mountains and marshes for more than sixty years, with compassion for all beings and reverence for the Triple Gem (Buddha, Dharma, Sangha). One was named Jyotih (Auspicious), and the other was named Narada (Reliance). Jyotih (Auspicious) got up at night to recite scriptures, and because he was tired, he lay down to sleep. Narada (Reliance) was also reciting scriptures at the time and accidentally stepped on Jyotih's (Auspicious) head. Jyotih (Auspicious) immediately got up and said, 『Who stepped on my head?』 Tomorrow, when the sun rises, I will break your head into seven pieces. Narada (Reliance) said, 『I accidentally stepped on your head. Why is your curse so heavy? Even inanimate objects sometimes collide with each other, let alone people who live together all year round, how can there be no mistakes? You say you will try, and tomorrow when the sun rises, my head will surely be broken. I shall stop the sun from coming out.』 So the sun did not come out for five days.
舉國幽冥。炬燭相尋眾官不修君民惶惑。悉會群僚請諸道士。王曰。日之不出其咎安在。道士之中有五通者曰。山中道士兩有微諍制不令出。王曰奈何。答曰。王率群僚民無鉅細馳詣于彼稽首和解彼必慈和。王即有詔詣于山澤叩頭曰。國豐民寧二尊之潤。而今不和率土失所。其咎在我黎民無過。愿愍赦之。那賴曰。王勸喻曉彼意。彼意解者吾放日出。王之題耆羅所宣那賴旨。即日念彼以泥塗首放日令出。泥首即破為七分。那賴無為王臣黎民靡不欣懌。兩道士為王廣陳治國。當以四等無盡之慈勸民。奉五戒戴十善行。王及臣民僉然受戒。王還國有詔曰。人無尊卑帶五戒十善經。以為國正。自斯之後王潤逮草木。臣忠且清。佛告諸比丘。那賴者吾身是。題耆羅者彌勒是(出度無極集第七卷)。
樂法菩薩舍寶飾以易一偈十一
過去世時有一菩薩。名曰樂法。生長王家所聞善言皆寫讀誦。為求法故游諸國邑。時有一人住深坑側語樂法言。來來我當相與佛所說偈。菩薩答曰。汝持與我。是人又曰。與我寶衣摩尼瓔珞。然後相與。菩薩許之。是人貪心增長。又言若能與我得聞佛偈投此深坑。能如是者當先立誓然後為說。王子答言。咄哉仁者。汝欲令我投此深坑為得何利。是人答言。我無所得。但恐王今舍此寶物。既
【現代漢語翻譯】 現代漢語譯本：舉國上下都處在幽暗不明之中。官員們互相尋找火炬，卻不致力于政事，君王和百姓都感到惶恐不安。於是召集所有官員，請來各路道士。國王問道：『太陽不出來，問題究竟在哪裡？』道士中有一位名叫五通的人說：『山中的兩位道士之間有些小爭執，阻止了太陽出來。』國王問：『那該怎麼辦呢？』回答說：『大王您帶領所有官員，無論百姓大小，都趕到那裡，向他們叩頭，請求和解，他們一定會慈悲和順的。』國王立刻下詔，前往山澤，叩頭說：『國家豐收，百姓安寧，都是兩位尊者的恩澤。如今因為你們不和，導致全國百姓都失去了依靠。這都是我的過錯，百姓沒有罪過。希望你們能夠憐憫寬恕。』那賴（Nalakuvara，佛教護法神）說：『大王您勸說開導他們的心意，如果他們的心意解開了，我就放太陽出來。』國王用題耆羅（Tishya，彌勒菩薩的別名）所宣揚的道理勸說那賴。當天，那賴用泥塗抹自己的頭，然後放太陽出來。泥塗抹的頭立刻破裂成七份。那賴恢復了無為的狀態，國王、臣子和百姓沒有不歡欣喜悅的。兩位道士為國王詳細陳述了治理國家的方法，應當用四種平等的、無盡的慈悲來勸導百姓，奉行五戒，遵守十善。國王和臣民都一致接受了戒律。國王回到國家後下詔說：『無論人們地位高低，都要佩戴五戒十善經，作為國家的正法。』從此以後，國王的恩澤遍及草木，臣子們忠誠而且清廉。佛告訴各位比丘：『那賴就是我的前身，題耆羅就是彌勒（Maitreya，未來佛）』。（出自《度無極集》第七卷）
樂法菩薩用寶物換取佛偈
過去世的時候，有一位菩薩，名叫樂法（Loka-ruci，喜好佛法）。他出生在王族家庭，凡是聽到的善言都抄寫下來並誦讀。爲了尋求佛法，他遊歷各個國家和城鎮。當時有一個人住在深坑旁邊，對樂法說：『來來，我將告訴你佛所說的偈語。』菩薩回答說：『你把偈語給我。』那個人又說：『把你的寶衣和摩尼（Mani，寶珠）瓔珞給我，然後我才告訴你。』菩薩答應了他。那個人貪心越來越大，又說：『如果能讓我聽到佛偈，你就跳進這個深坑。如果能這樣做，就先立下誓言，然後我才說。』王子回答說：『咄哉！仁者，你想要我跳進這個深坑，能得到什麼好處呢？』那個人回答說：『我沒有什麼好處，只是恐怕你現在捨棄了這些寶物，之後又後悔。』
【English Translation】 English version: The whole country was in darkness. Officials searched for candles, neglecting their duties, causing the king and the people to be anxious and confused. They gathered all the officials and invited various Taoists. The king asked, 'Why doesn't the sun come out? Where does the fault lie?' Among the Taoists, there was one named Wutong who said, 'Two Taoists in the mountains have a minor dispute, preventing the sun from coming out.' The king asked, 'What should be done?' He replied, 'Your Majesty, lead all the officials, regardless of the people's status, to go there, prostrate yourselves, and beg for reconciliation. They will surely be compassionate and harmonious.' The king immediately issued a decree and went to the mountains and marshes, prostrating himself and saying, 'The country's prosperity and the people's peace are due to the grace of you two venerable ones. Now, because of your discord, the entire country has lost its support. This is my fault, the people are innocent. I hope you will have mercy and forgive us.' Nalakuvara (Buddhist guardian deity) said, 'Your Majesty, persuade and enlighten their minds. If their minds are resolved, I will release the sun.' The king used the principles proclaimed by Tishya (another name for Maitreya Bodhisattva) to persuade Nalakuvara. On that day, Nalakuvara smeared his head with mud and then released the sun. The mud-smeared head immediately broke into seven pieces. Nalakuvara returned to a state of non-action, and the king, officials, and people were all delighted. The two Taoists explained in detail to the king the methods of governing the country, advising him to encourage the people with four equal and inexhaustible kinds of compassion, to observe the Five Precepts, and to practice the Ten Virtues. The king and his subjects all accepted the precepts. After the king returned to the country, he issued a decree saying, 'Regardless of people's status, they must carry the Five Precepts and Ten Virtues Sutra as the righteous law of the country.' From then on, the king's grace extended to all plants and trees, and the officials were loyal and upright. The Buddha told the bhikshus, 'Nalakuvara was my former self, and Tishya is Maitreya (the future Buddha).' (From the seventh volume of Du Wu Ji Ji).
Bodhisattva Loka-ruci Exchanges Jewels for a Verse
In the past, there was a Bodhisattva named Loka-ruci (one who delights in the Dharma). He was born into a royal family, and he wrote down and recited all the good words he heard. In order to seek the Dharma, he traveled to various countries and towns. At that time, there was a person living beside a deep pit who said to Loka-ruci, 'Come, come, I will tell you a verse spoken by the Buddha.' The Bodhisattva replied, 'Give me the verse.' The person then said, 'Give me your precious clothes and Mani (jewel) necklace, and then I will tell you.' The Bodhisattva agreed. The person's greed grew, and he said, 'If you want to hear the Buddha's verse, you must jump into this deep pit. If you can do this, first make a vow, and then I will speak.' The prince replied, 'Hey! Benevolent one, what benefit will you gain if you want me to jump into this deep pit?' The person replied, 'I will gain nothing, but I am afraid that you will give up these treasures now and then regret it later.'
日聞得便生悔心。恃豪勢力而還奪我。王子答言。汝但說之。我終不悔與汝寶物亦投深坑。是人聞誓為說佛偈。菩薩即與寶衣摩尼瓔珞。又立誓言。若我誠心舍此無悔。以是實語當令我今從高墜下安隱平住無所傷損。作是誓已便自投身。未到地頃四天王來徐接置地曰。佛所說偈甚深微妙有大利益。是人亦從高而下到菩薩所。作如是言。王子希有能為難事欲求何法。菩薩答言。我以是事當得佛道。發四弘誓。是人聞已便生信心。語菩薩言。還王寶衣珠瓔珞。正是王宜答言。猶如棄吐豈可還食。是人白言。若不還取愿受我悔。後作佛時當見救濟。樂法王子即舍利弗是也。時說偈者即禮伽利(出濡首無上清凈分衛經上分重檢未相應也)。
為聞半偈捨身十二
善男子乃昔過去佛日未出。我于爾時作婆羅門。修菩薩行。悉能通達外道經論。修寂滅行具足威儀。其心清凈不為外慾所能破壞。滅瞋恚火。受持常樂我凈之法。周遍求索大乘經典。乃至不聞方等名字。住于雪山系心坐禪經無量歲。修難行苦行。爾時釋提桓因自變其身作羅剎像。形甚可畏。下至雪山去其不遠而便立住。是時羅剎心無所畏勇健難當。辯才次第其聲清雅。宣過去佛所說半偈。
諸行無常 是生滅法
說已便住。所現形貌甚可怖畏。
【現代漢語翻譯】 現代漢語譯本 （那人）每天聽到（王子）得到（寶物）就生起後悔之心，依仗著豪強勢力來奪取我的（寶物）。王子回答說：『你儘管說，我最終也不會後悔給你寶物，（就算）投入深坑也是一樣。』那人聽到（王子的）誓言，（才）為（王子）說了佛偈。菩薩立即給了他寶衣和摩尼瓔珞，又立下誓言：『如果我真心捨棄這些（寶物）沒有後悔，以這真實之語，應當讓我現在從高處墜下，安穩地平住在地上，沒有絲毫損傷。』（王子）發了這樣的誓言后，就自己投身而下。還沒到地面的時候，四大天王來輕輕地接住（王子），放在地上，說：『佛所說的偈頌非常深奧微妙，有很大的利益。』那人也從高處下來，到了菩薩那裡，這樣說道：『王子真是稀有，能做這樣難的事情，想要尋求什麼法？』菩薩回答說：『我以這件事應當能夠得到佛道，發起四弘誓願。』那人聽了之後，便生起信心，對菩薩說：『還給您王子的寶衣和珠瓔珞，這正是王子應該擁有的。』（王子）回答說：『猶如丟棄的嘔吐物，怎麼可以再吃回去呢？』那人稟告說：『如果不還給我，希望接受我的懺悔，將來成佛的時候，應當救濟我。』樂法王子就是舍利弗（Sariputra）（智慧第一的佛陀十大弟子之一）的前身。當時說偈的人就是禮伽利（Likari）。（出自《濡首無上清凈分衛經》上分，重新檢查尚未完全對應）。
為聽半偈捨身十二
善男子，乃往昔過去佛日未出時，我那時做婆羅門（Brahman）（古印度僧侶階層），修菩薩行，完全能夠通達外道經論，修習寂滅之行，具備威儀，內心清凈，不被外慾所破壞，熄滅嗔恚之火，受持常、樂、我、凈之法，周遍尋求大乘經典，甚至沒有聽過方等（Vaipulya）（大乘經典的別稱）的名字，住在雪山，繫心坐禪，經過無量歲，修習難行苦行。當時釋提桓因（Sakra Devanam Indra）（佛教的護法神）自己變化身體，做羅剎（Rakshasa）（惡鬼）的形象，形狀非常可怕，下到雪山，離我不遠的地方站立。這時羅剎內心無所畏懼，勇健難以抵擋，辯才很有條理，聲音清雅，宣說了過去佛所說的半偈：
諸行無常，是生滅法。
說完就停止了，所顯現的形貌非常恐怖。
【English Translation】 English version Every day, upon hearing that (the prince) had obtained (treasures), (the man) would feel regret and rely on his powerful influence to seize them from me. The prince replied, 'Just speak of it; I will ultimately not regret giving you the treasures, even if they are thrown into a deep pit.' Upon hearing the prince's vow, the man recited a verse of the Buddha for (the prince). The Bodhisattva immediately gave him precious robes and a Mani (Cintamani) necklace, and further made a vow: 'If I sincerely relinquish these (treasures) without regret, by this truthful statement, may I now fall from a high place and land safely and peacefully on the ground without any harm.' After making this vow, (the prince) threw himself down. Before reaching the ground, the Four Heavenly Kings came and gently caught (the prince), placing him on the ground, saying, 'The verses spoken by the Buddha are extremely profound and subtle, with great benefits.' The man also came down from the high place and arrived at the Bodhisattva, saying, 'Prince, you are truly rare, able to do such a difficult thing. What Dharma (teaching) do you seek?' The Bodhisattva replied, 'By this deed, I should be able to attain Buddhahood and make the Four Great Vows.' Upon hearing this, the man developed faith and said to the Bodhisattva, 'Return the prince's precious robes and jeweled necklace; these are what the prince should possess.' (The prince) replied, 'Like discarded vomit, how can it be eaten again?' The man reported, 'If you do not return them to me, I wish to receive your repentance, and when you become a Buddha in the future, you should save me.' The Joyful Dharma Prince was Sariputra (Sariputra) (one of the Buddha's ten great disciples, known for his wisdom) in a previous life. The one who recited the verse at that time was Likari (Likari). (From the upper part of the Niravasista-pariprccha-sutra, re-examined but not fully matched).
Sacrificing the Body Twelve Times for Hearing Half a Verse
'Good man, in the past, when the Buddha Sun had not yet appeared, I was a Brahman (Brahman) (ancient Indian priestly class) at that time, practicing the Bodhisattva path, fully capable of understanding the heretical scriptures and treatises, cultivating the practice of extinction, possessing dignified conduct, with a pure heart, not destroyed by external desires, extinguishing the fire of anger, upholding the Dharma of permanence, bliss, self, and purity, extensively seeking the Mahayana scriptures, and had not even heard the name of Vaipulya (Vaipulya) (another name for Mahayana scriptures). I lived in the Himalayas, focusing my mind on meditation for countless years, practicing difficult ascetic practices. At that time, Sakra Devanam Indra (Sakra Devanam Indra) (a protector deity in Buddhism) transformed himself into the form of a Rakshasa (Rakshasa) (evil spirit), with a very frightening appearance, and descended to the Himalayas, standing not far from me. At this time, the Rakshasa had no fear in his heart, was brave and difficult to resist, his eloquence was orderly, his voice was clear and elegant, and he proclaimed half a verse spoken by the past Buddha:
'All conditioned things are impermanent; they are subject to arising and ceasing.'
After speaking, he stopped, and the appearance he manifested was very terrifying.
顛眄遍視觀於四方。是苦行者聞是半偈心生歡喜。即便坐起以手舉發四向顧視。而作是語。向所聞偈誰之所說。爾時四顧不見餘人。唯見羅剎。即說是言。誰開如是解脫之門。誰能雷震諸佛音聲。誰于生死眠睡之中而獨覺寤。唱如是言。誰能於此示導生死饑饉眾生無上道味。無量眾生沉生死海。誰能于中作大船師。是諸眾生常為煩惱重病所纏。誰能于中為作良醫。說是半偈啟悟我心。猶如半月漸開蓮華。我于爾時復作是念。將是羅剎說是偈耶。覆生疑惑非其所說。何以故。是人形容甚可怖畏。若有得聞是偈句者。一切恐怖醜陋即除。何有形貌如是能說此偈。善男子。我于爾時復作是念。而此羅剎或能得見過去諸佛。從諸佛聞說是半偈。即至羅剎所言。善哉大士。汝於何處得是過去離怖畏者所說半偈。即答我言。大婆羅門。汝今不應問我是義。何以故。我不食來已經多日。處處求索了不能得。飢渴苦惱心亂謬語。非我本心之所知也。我時即復語羅剎言。大士若能為我說是偈竟。我當終身為汝弟子。汝所說者名字不終義亦不盡。以何因緣不欲說耶。夫財施者則有竭盡。法施因緣不可盡也。法施無盡多所利益。羅剎答言。汝智太過。但自憂身都不念我饑苦所逼實不能說。我即問言。汝所食者為是何物。羅剎答言。汝不須問。
【現代漢語翻譯】 現代漢語譯本 （苦行者）四處張望。這位苦行者聽到這半句偈語，心中充滿歡喜，立刻坐起身來，用手舉起頭髮，向四面張望，說道：『剛才所聽到的偈語是誰說的？』當時四處張望，沒有看見其他人，只看見一個羅剎（Rakshasa，惡鬼）。於是說道：『是誰開啟了這樣的解脫之門？誰能像雷霆一樣發出諸佛的聲音？誰能在生死沉睡之中獨自覺醒？』 這樣說道：『誰能在這裡為生死飢餓的眾生指示無上的道味？無量眾生沉溺在生死苦海中，誰能在其中做偉大的船師？這些眾生常常被煩惱重病所纏繞，誰能在其中做良醫？』 這半句偈語啓發了我的心，就像半月漸漸展開蓮花。我當時又這樣想：『難道是這個羅剎說的偈語嗎？』 又產生疑惑，認為不是他說的。為什麼呢？因為這個人的形容非常可怕。如果有人聽到這句偈語，一切恐怖醜陋都會消除。怎麼會有像他這樣形貌的人能說出這句偈語呢？善男子，我當時又這樣想：『或許這個羅剎曾經見過過去的諸佛，從諸佛那裡聽說了這半句偈語。』 於是走到羅剎那裡說：『善哉大士（Mahasattva，偉大的修行者），您是從哪裡得到這句過去離怖畏者所說的半句偈語的？』 羅剎回答我說：『大婆羅門（Brahmana，古印度祭司階層），你現在不應該問我這件事。為什麼呢？因為我不吃東西已經很多天了，到處尋找都找不到，飢渴苦惱，心亂說錯話，不是我本心所知道的。』 我當時又對羅剎說：『大士，如果能為我說完這句偈語，我當終身做您的弟子。您所說的名字不會終結，意義也不會窮盡，因為什麼原因不願意說呢？』 財施會有竭盡的時候，法施的因緣是不可窮盡的。法施無盡，能利益很多人。羅剎回答說：『你太聰明了，只顧自己，都不想想我被飢餓逼迫，實在不能說。』 我就問：『你所吃的是什麼東西？』 羅剎回答說：『你不需要問。』 English version He looked around in all directions. That ascetic, hearing this half-verse, felt great joy in his heart. He immediately sat up, raised his hair with his hand, and looked around in all directions, saying: 'Who spoke the verse I just heard?' At that time, looking around, he saw no one else, only a Rakshasa (Rakshasa, a type of demon). Then he said: 'Who opened such a gate of liberation? Who can thunder like the voice of all Buddhas? Who alone is awakened from the sleep of life and death?' He said: 'Who can guide beings suffering from hunger and thirst in this cycle of life and death to the supreme taste of the Dharma? Countless beings are drowning in the sea of life and death, who can be the great captain in it? These beings are often entangled by the heavy disease of afflictions, who can be the good doctor in it?' This half-verse enlightened my mind, like a half-moon gradually opening a lotus flower. At that time, I thought: 'Could it be that this Rakshasa spoke the verse?' Then I doubted that it was not him who spoke it. Why? Because this person's appearance is very frightening. If anyone hears this verse, all fear and ugliness will be eliminated. How can someone with such an appearance speak this verse? Good man, at that time I thought: 'Perhaps this Rakshasa has seen the Buddhas of the past and heard this half-verse from them.' Then he went to the Rakshasa and said: 'Excellent Mahasattva (Mahasattva, a great being), where did you get this half-verse spoken by the one who is free from fear in the past?' The Rakshasa replied to me: 'Great Brahmana (Brahmana, a member of the priestly class in ancient India), you should not ask me about this now. Why? Because I have not eaten for many days, and I have been searching everywhere without finding anything. I am suffering from hunger and thirst, and my mind is confused and I speak wrongly, which is not what my original intention knows.' At that time, I said to the Rakshasa: 'Great being, if you can finish reciting this verse for me, I will be your disciple for life. The name you speak will not end, and the meaning will not be exhausted, for what reason are you unwilling to speak?' Giving wealth has an end, but the cause and condition of giving the Dharma is inexhaustible. Giving the Dharma is inexhaustible and benefits many people.' The Rakshasa replied: 'You are too clever, you only care about yourself, and you don't think about how I am being forced by hunger, I really can't speak.' I asked: 'What do you eat?' The Rakshasa replied: 'You don't need to ask.'
【English Translation】 He looked around in all directions. That ascetic, hearing this half-verse, felt great joy in his heart. He immediately sat up, raised his hair with his hand, and looked around in all directions, saying: 'Who spoke the verse I just heard?' At that time, looking around, he saw no one else, only a Rakshasa (Rakshasa, a type of demon). Then he said: 'Who opened such a gate of liberation? Who can thunder like the voice of all Buddhas? Who alone is awakened from the sleep of life and death?' He said: 'Who can guide beings suffering from hunger and thirst in this cycle of life and death to the supreme taste of the Dharma? Countless beings are drowning in the sea of life and death, who can be the great captain in it? These beings are often entangled by the heavy disease of afflictions, who can be the good doctor in it?' This half-verse enlightened my mind, like a half-moon gradually opening a lotus flower. At that time, I thought: 'Could it be that this Rakshasa spoke the verse?' Then I doubted that it was not him who spoke it. Why? Because this person's appearance is very frightening. If anyone hears this verse, all fear and ugliness will be eliminated. How can someone with such an appearance speak this verse? Good man, at that time I thought: 'Perhaps this Rakshasa has seen the Buddhas of the past and heard this half-verse from them.' Then he went to the Rakshasa and said: 'Excellent Mahasattva (Mahasattva, a great being), where did you get this half-verse spoken by the one who is free from fear in the past?' The Rakshasa replied to me: 'Great Brahmana (Brahmana, a member of the priestly class in ancient India), you should not ask me about this now. Why? Because I have not eaten for many days, and I have been searching everywhere without finding anything. I am suffering from hunger and thirst, and my mind is confused and I speak wrongly, which is not what my original intention knows.' At that time, I said to the Rakshasa: 'Great being, if you can finish reciting this verse for me, I will be your disciple for life. The name you speak will not end, and the meaning will not be exhausted, for what reason are you unwilling to speak?' Giving wealth has an end, but the cause and condition of giving the Dharma is inexhaustible. Giving the Dharma is inexhaustible and benefits many people.' The Rakshasa replied: 'You are too clever, you only care about yourself, and you don't think about how I am being forced by hunger, I really can't speak.' I asked: 'What do you eat?' The Rakshasa replied: 'You don't need to ask.'
我若說者令多人怖。我復語言。此中獨處更無有人。我不畏汝。何故不說。羅剎答言。我所食者唯人暖肉。其所飲者唯人熱血。世雖多人皆有福德兼為諸天之所守護。而我無力不能得殺。我復語言。汝但具足說是半偈。我當以身奉施供養。我設命終如此之身無所複用。當爲虎狼鴟梟鷹鷲之所啖食。而復不得一毫之福。我為求佛舍不堅身以易堅身。羅剎答言。誰當信汝為八字故棄所愛身。我即答言。如有人施他人瓦器得七寶器。我舍不堅身得金剛身。大梵天王釋提桓因。及四天王能證是事。復有天眼諸菩薩等為欲利益無量眾生。修行大乘具六度者亦能證知乃至十方諸佛。羅剎即說。
生滅滅已 寂滅為樂
羅剎說言。菩薩摩訶薩汝今已聞具足偈義。汝之所愿為悉滿足。若必欲利諸眾生者時施我身。我于爾時深思此義。然後處處若石若壁若樹若道。書寫此偈。即便更系所著衣裳。恐于死後身體露現。即上高樹自投樹下。下未至地時虛空中出種種聲。其聲乃至阿迦尼吒。爾時羅剎還復釋形。即于空中接取我身安置平地。以是因緣便得超越。足十二劫。在彌勒前成阿耨多羅三藐三菩提(出大涅槃第十三卷)。
久修忍辱割截不憂十三
問曰。菩薩身非木石。云何眾生來割截之不生異心。答曰。有人言
【現代漢語翻譯】 現代漢語譯本： 我說如果我說出來會令很多人感到恐懼。我又說：『這裡只有我一個人，沒有其他人。我不害怕你，為什麼不說呢？』 羅剎（Rakshasa，惡鬼）回答說：『我所吃的只是人的溫暖的肉，所喝的只是人的熱血。世上雖然人很多，但他們都有福德，並且有諸天守護，我沒有力量殺害他們。』 我又說：『你只要完整地說出這半偈，我就以我的身體奉獻供養你。我即使死了，這樣的身體也沒有什麼用處，會被虎狼鴟梟鷹鷲吃掉，而且得不到一絲一毫的福德。我爲了求佛，捨棄不堅固的身體來換取堅固的身體。』 羅剎（Rakshasa，惡鬼）回答說：『誰會相信你爲了八個字而捨棄所愛的身體？』 我立即回答說：『就像有人施捨給別人瓦器而得到七寶器一樣，我捨棄不堅固的身體而得到金剛身。大梵天王、釋提桓因（Śakro devānām indraḥ，帝釋天）以及四大天王能夠證明這件事。還有具有天眼的諸菩薩等，爲了利益無量眾生，修行大乘，具足六度者也能證明知道，乃至十方諸佛。』 羅剎（Rakshasa，惡鬼）就說了： 『生滅滅已，寂滅為樂。』 羅剎（Rakshasa，惡鬼）說：『菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），你現在已經聽聞了具足偈的意義，你的願望都滿足了。如果一定要利益眾生，現在就施捨你的身體給我吧。』 我當時深深地思索這個偈的意義，然後在各處，無論是石頭上、墻壁上、樹上、道路上，都書寫這個偈。然後又繫緊所穿的衣裳，恐怕死後身體會暴露出來。就登上高樹，從樹上跳下來。還沒落到地上時，虛空中發出種種聲音，那聲音甚至傳到阿迦尼吒天（Akaniṣṭha，色界天頂）。當時羅剎（Rakshasa，惡鬼）恢復了釋迦（Śākya，佛）的形象，就在空中接住我的身體，安置在平地上。因為這個因緣，便超越了十二劫，在彌勒（Maitreya，未來佛）之前成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）（出自《大涅槃經》第十三卷）。 『久修忍辱割截不憂 十三』 問：菩薩的身體不是木頭石頭，為什麼眾生來割截他的時候，他不生起異樣的心思呢？答：有人說：
【English Translation】 English version: I said that if I spoke it, it would frighten many people. I further said, 'Here I am alone, there is no one else. I am not afraid of you, why don't you speak?' The Rakshasa (惡鬼) replied, 'What I eat is only the warm flesh of humans, and what I drink is only the hot blood of humans. Although there are many people in the world, they all have merit and are protected by the gods, and I have no power to kill them.' I further said, 'You only need to fully speak this half-verse, and I will offer my body as a gift to you. Even if I die, this body is of no use, and it will be eaten by tigers, wolves, owls, eagles, and vultures, and I will not gain even a hair's worth of merit. I am seeking Buddhahood, giving up this impermanent body to exchange it for a permanent one.' The Rakshasa (惡鬼) replied, 'Who would believe that you would give up your beloved body for the sake of eight words?' I immediately replied, 'Just as someone gives away a clay pot and receives a treasure pot, I give up this impermanent body and receive a diamond body. The Great Brahma King, Śakro devānām indraḥ (帝釋天), and the Four Heavenly Kings can attest to this. Furthermore, there are Bodhisattvas with divine eyes, who, in order to benefit countless beings, cultivate the Mahayana (大乘), and possess the six perfections, can also attest to this, even the Buddhas of the ten directions.' The Rakshasa (惡鬼) then spoke: 'Cessation of arising and ceasing, Nirvana is bliss.' The Rakshasa (惡鬼) said, 'Bodhisattva-mahāsattva (大菩薩), you have now heard the meaning of the complete verse, and your wishes are fulfilled. If you must benefit all beings, then give me your body now.' At that time, I deeply contemplated the meaning of this verse, and then everywhere, whether on stones, walls, trees, or roads, I wrote this verse. Then I tightened the clothes I was wearing, fearing that my body would be exposed after death. I then climbed a tall tree and jumped down from the tree. Before I reached the ground, various sounds emanated from the empty sky, and the sound even reached Akaniṣṭha (色界天頂). At that time, the Rakshasa (惡鬼) reverted to the form of Śākya (佛), and caught my body in the air and placed it on the ground. Because of this cause, I transcended twelve kalpas and attained anuttarā-samyak-saṃbodhi (無上正等正覺) before Maitreya (未來佛) (from the thirteenth volume of the Mahāparinirvāṇa Sūtra). 'Having long cultivated patience, cutting and severing causes no sorrow. Thirteen' Question: The body of a Bodhisattva is not wood or stone, so why doesn't he have different thoughts when beings come to cut and sever him? Answer: Some say:
。菩薩久修羼提波羅蜜故能不愁惱。如羼提仙人被截手足血皆為乳。有人言。菩薩無量世來深修大慈故雖有割截亦不愁憂。譬如草木無有瞋心。有人言。菩薩深修般若波羅蜜。轉身得般若波羅蜜果報。空心故了了知空。割截身時心亦不動。如外物不動內亦如是。般若果報故於諸法中無所分別。有人言。是菩薩非生死身。是出三界法性生身。住無漏聖心果報中故。身如木石而能慈念割截者。是菩薩能生如是心故。割截劫奪內外法時。其心不動。是為菩薩希有之法。我以佛眼見十方如洹河沙等世界中。菩薩入地獄中。令火滅湯冷。以三事教化眾生。于無量阿僧祇劫。深行慈心外物給施。意猶不滿。以身佈施爾乃足滿。如藥王菩薩外物珍寶供養于佛。意猶不滿以身為燈爾乃足滿。外物雖多不以為恩。所以者何。非所重故。得其身時乃能驚感。是故身施(出大智論第八十卷)。
賣身奉佛聽涅槃一偈割肉無痍十四
我念過去于無量劫。爾時世界名曰娑婆。有佛出世。號釋迦文。為諸大眾說大涅槃經。我于爾時。從善友所。聞當爲法說。我聞是已心懷歡喜。欲設供養。居貧無物周行賣身冀有微獲。乃于路間見有一人。吾欲自買。但家作業人無堪者。吾有惡病良醫處藥。應當日服人肉三兩。卿若能以身肉三兩日日見給
【現代漢語翻譯】 現代漢語譯本：菩薩因為長久修習羼提波羅蜜（忍辱到彼岸），所以能夠不愁惱。例如羼提仙人被截斷手足，流出的血都變成了乳汁。有人說，菩薩無量世以來，深深地修習大慈之心，所以即使被割截身體，也不愁憂。譬如草木沒有瞋恨心。有人說，菩薩深深地修習般若波羅蜜（智慧到彼岸），轉身就得到般若波羅蜜的果報。因為內心空寂，所以明明白白地知道一切皆空。割截身體的時候，內心也不動搖。就像外物不動，內心也一樣。因為般若的果報，所以對於一切諸法都沒有分別。有人說，這位菩薩並非生死之身，而是超出三界之外的法性生身。安住在無漏聖心的果報中，所以身體如同木石，卻能以慈悲之心對待割截他的人。這位菩薩能夠生起這樣的心，所以在割截、劫奪內外之法的時候，他的心不動搖。這就是菩薩希有難得的品德。我以佛眼看到十方如恒河沙數的世界中，菩薩進入地獄，使火焰熄滅，湯水變冷，用這三件事教化眾生。在無量阿僧祇劫（無數個大劫）中，深深地行持慈心，將外物佈施給眾生，內心仍然不滿足。用身體佈施，才算真正滿足。例如藥王菩薩用外在的珍寶供養佛，內心仍然不滿足，用身體作為燈來供養，才算真正滿足。外在的財物雖然多，卻不認為是對自己的恩惠。這是什麼原因呢？因為不是自己所看重的。得到自己的身體時，才能感到震驚和感動。所以用身體佈施才是最難能可貴的。（出自《大智度論》第八十卷）
賣身奉佛，聽聞《涅槃經》一偈，割肉無有瘡痍（第十四）
我回憶過去在無量劫之前，當時的世界名叫娑婆（忍土）。有一尊佛出世，名號為釋迦文（能仁寂默）。為大眾宣說《大涅槃經》。我當時，從善友那裡，聽聞應當為佛法演說。我聽聞之後，內心充滿歡喜，想要設供養。因為貧窮沒有財物，就四處奔走賣身，希望能夠得到一點微薄的收入。於是在路邊見到一個人。那人想要買我，但是家裡幹活的人沒有合適的。那人患有惡疾，良醫開藥方，應當每天服用人肉三兩。你如果能夠每天給我三兩肉
【English Translation】 English version: Because Bodhisattvas have long cultivated the Kshanti Paramita (Perfection of Patience), they are able to be without sorrow or distress. For example, when the limbs of the Kshanti Immortal were severed, his blood all turned into milk. Some say that Bodhisattvas, for countless lifetimes, have deeply cultivated great compassion, so even when their bodies are cut, they do not grieve. It is like plants and trees that have no anger. Some say that Bodhisattvas deeply cultivate Prajna Paramita (Perfection of Wisdom), and upon turning, they obtain the fruit of Prajna Paramita. Because their minds are empty, they clearly know emptiness. When their bodies are cut, their minds do not move. Just as external things do not move, the internal is the same. Because of the fruit of Prajna, they have no discrimination among all dharmas. Some say that these Bodhisattvas are not bodies of birth and death, but bodies born of Dharma-nature that are beyond the Three Realms. They dwell in the fruit of stainless, holy minds, so their bodies are like wood and stone, yet they can have compassionate thoughts for those who cut them. Because these Bodhisattvas can generate such minds, their minds do not move when internal and external dharmas are cut off and robbed. This is a rare and wonderful quality of Bodhisattvas. With my Buddha-eye, I see Bodhisattvas in the ten directions, in worlds as numerous as the sands of the Ganges River, entering hells, extinguishing fires, and cooling boiling water, using these three things to teach sentient beings. For immeasurable asamkhya kalpas (countless great eons), they deeply practice compassion, giving external things in charity, yet their minds are still not satisfied. Only when they give their bodies in charity are they truly satisfied. For example, the Bodhisattva Bhaisajyaraja (Medicine King) offered external treasures to the Buddha, yet his mind was still not satisfied; only when he offered his body as a lamp was he truly satisfied. Although external wealth is abundant, they do not consider it a favor. Why is this? Because it is not what they value. Only when they obtain their own bodies do they feel shocked and moved. Therefore, giving one's body is the most precious thing. (From the Mahaprajnaparamita-sastra, Chapter 80)
Selling one's body to offer to the Buddha, hearing a verse of the Nirvana Sutra, cutting flesh without scars (Fourteenth)
I recall in the past, countless kalpas ago, the world was called Saha (Endurance). A Buddha appeared in the world, named Shakyamuni (Capable Sage, Silent One). He expounded the Mahaparinirvana Sutra for the great assembly. At that time, I heard from a good friend that I should speak for the Dharma. Upon hearing this, my heart was filled with joy, and I wished to make offerings. Because I was poor and had no possessions, I went around selling my body, hoping to obtain a small income. Then, on the road, I saw a person. That person wanted to buy me, but there was no one suitable to work at home. That person suffered from a terrible illness, and a good doctor prescribed medicine, saying that he should take three ounces of human flesh every day. If you can give me three ounces of flesh every day,
。便當與汝金錢五枚。我時聞已心大歡喜。即復語言汝與我錢惠我七日。須我事訖。便還相就。其人答言。七日不可。審能爾者。聽汝一日。我于爾時。即取其錢。還至佛所。頭面禮足盡以上佛。然後誠心聽受是經。我時闇鈍雖得聞經。唯能受持一偈。即便還至彼病人家。我時雖復日日與肉。以念偈故不以為痛。足滿一月。以是因緣其病得瘥。我身平復亦無瘡痍。我時見身具足完全。即發無上菩提之心。一偈之力尚能如是。何況具足受持讀誦我見此經有如是利。復倍發心。愿后成佛字釋迦文(出大涅槃經第二十卷)。
為聽法華經大地震裂踴現空中十五
爾時如來說法華經。諸餘菩薩請欲護持。佛即止之云。下方國菩薩無量無數。因地震裂同時踴現住虛空中。詣七寶塔多寶如來釋迦文佛。向二世尊頭面作禮(出法華經第五卷)。
為王採花遇佛供養十六
昔者世尊游羅閱祇時。王使數十人常採好花。一日之後大小貴人采女俱出城外採花。欲還入城。遙見世尊相好威光巍巍無量。猶星中月若日初出照于天下。與弟子菩薩前後圍繞。即往佛所稽首為禮。心自念言。人命難保佛世難遇經法難值。今遭大聖猶病得醫。我既貧賤加屬縣官䩭役之患。恒不自從。國王嚴急。主給採花常以早進。設失時節或
【現代漢語翻譯】 現代漢語譯本：於是那個人給了我五枚金錢。我當時聽了心裡非常歡喜，立刻對他說：『你給我這些錢，讓我用七天，等我的事情辦完，就回來找你。』那個人回答說：『七天不行，如果確實能那樣，就給你一天。』我當時就拿了那些錢，回到佛陀那裡，頭面禮足，把錢全部供養了佛陀，然後誠心誠意地聽受這部經。我當時愚鈍，雖然聽了經，卻只能記住一偈。然後就回到那個病人家裡。我當時雖然每天都給他肉吃，但因為心裡念著偈，也不覺得痛苦。足足過了一個月，因為這個因緣，他的病就好了，我的身體也恢復了，也沒有留下瘡疤。我當時看到自己的身體完全恢復，就發了無上的菩提之心。一偈的力量尚且如此，更何況是完整地受持讀誦呢？我看到這部經有這樣的利益，更加發心，愿以後成佛，名號為釋迦文（Shakyamuni）（出自《大涅槃經》第二十卷）。 為聽《法華經》（Lotus Sutra）大地震裂，菩薩踴現空中 當時，如來說《法華經》，其他的菩薩請求護持。佛陀制止他們說：『下方國土的菩薩無量無數，因為地震裂開，同時踴現，住在虛空中，前往七寶塔，向多寶如來（Prabhutaratna Buddha）和釋迦文佛（Shakyamuni Buddha）頂禮。』（出自《法華經》第五卷）。 為王採花遇佛供養 過去，世尊游化在羅閱祇（Rajagrha）時，國王派遣了幾十個人經常採摘好花。有一天，大小貴人和采女都出城外採花，準備返回城裡。遠遠地看見世尊相好莊嚴，威光顯赫，無比殊勝，就像眾星中的月亮，又像初升的太陽照耀天下，與弟子菩薩前後圍繞。他們立刻前往佛陀那裡，稽首頂禮。心裡想：『人命難保，佛世難遇，經法難值。如今遇到大聖，就像病人遇到了醫生。我既貧賤，又隸屬於官府，有勞役的憂患，常常不能隨心所愿。國王嚴厲，主管要求每天早晨進獻採摘的花，如果耽誤了時間，或許會受到責罰。』
【English Translation】 English version: Then that person gave me five gold coins. I was overjoyed when I heard this and immediately said to him, 'Give me this money and let me use it for seven days. After my business is finished, I will come back to you.' That person replied, 'Seven days is impossible. If you can really do that, I will give you one day.' At that time, I took the money and returned to the Buddha, prostrated myself at his feet, and offered all the money to the Buddha. Then, with a sincere heart, I listened to and received this sutra. At that time, I was dull, and although I heard the sutra, I could only remember one verse (gatha). Then I returned to that sick person's house. Although I gave him meat every day, I did not feel any pain because I was mindful of the verse. A full month passed, and because of this cause, his illness was cured, and my body was also restored without any scars. When I saw that my body was completely restored, I developed the supreme Bodhi mind. The power of one verse is already like this, how much more so if one fully upholds, recites, and practices it? Seeing such benefits in this sutra, I further resolved to become a Buddha in the future, named Shakyamuni (Shakyamuni) (from the twentieth volume of the Nirvana Sutra). Earthquake and Emergence of Bodhisattvas in the Air for Hearing the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) At that time, the Tathagata was expounding the Lotus Sutra. The other Bodhisattvas requested to protect and uphold it. The Buddha stopped them, saying, 'The Bodhisattvas from the lands below are immeasurable and countless. Because of the earthquake, they emerged simultaneously and dwelled in the empty space, going to the Seven-Jeweled Stupa to pay homage to the Many Treasures Tathagata (Prabhutaratna Buddha) and Shakyamuni Buddha (Shakyamuni Buddha).' (From the fifth volume of the Lotus Sutra). Offering Flowers to the Buddha While Gathering for the King In the past, when the World-Honored One was traveling in Rajagrha (Rajagrha), the king sent dozens of people to regularly gather beautiful flowers. One day, nobles and flower-picking women, both high and low, went outside the city to gather flowers, intending to return to the city. From afar, they saw the World-Honored One with his excellent marks and majestic light, supremely magnificent, like the moon among the stars, or like the newly rising sun illuminating the world, surrounded by disciples and Bodhisattvas. They immediately went to the Buddha, bowed their heads in reverence. They thought to themselves, 'Human life is difficult to preserve, it is difficult to encounter a Buddha, and it is difficult to encounter the sutras. Now that we have encountered the Great Sage, it is like a sick person meeting a doctor. I am both poor and subject to the government, with the worry of forced labor, and I often cannot do as I please. The king is strict, and the supervisor requires that the picked flowers be presented early every morning. If we are late, we may be punished.'
能見誅。聖眾難遇。億世時有。寧棄身命。以華上佛並散聖眾。因受經戒聽察深法無窮之慧。我從無數劫為人所害不可稱載。未曾為法而不惜命。今供世尊三寶之業。縱使見害不墮苦痛必生安處。卻自歸命一心重禮。佛知其念。發大道意甚慈愍之。具為散講大樂之法。六度無極四等四恩三脫菩薩。諸採花人皆發道意。心解佛慧至不退轉無所從生。佛即授決。后當得佛。號曰妙華。十號具足。其邊人聞莫不怡悅。啟受大法供養三寶。時採花人還歸家中。與家二親妻子辭別。我命今盡為王見殺。父母愕然問何罪咎。諸子具答。王大嚴急。既違失時。復無有華。必見危命故辭別耳。二親聞之益以愁戚。當奈之何。發篋視之滿中好華。須蔓雜香遠徹四面。父母告曰。可以進王。諸子各白。眾人見之必傳白王。又復違時恐不得安。時王大瞋。見不時來複散眾花。遣兵收取。則受王教反縛入宮。罪當棄市。諸人不恐面色不變。王怪問之。汝等罪過命在不測縛來當殺。何故不懅面色不改。即白王曰。人生有死物成有敗。我從無數劫每以非法不惜身命。今朝採花值遇世尊。以花供上稽首歸命。知違敕當死。寧以有德而死。不以無德而存。還視花篋續滿如故。皆是如來恩仁所覆。王以問佛。佛示言然。王曰。
此人至心欲度十方不
惜身命。故取眾花以散上佛。意無想報已得受決。將來成佛號曰妙花。王大歡喜。疾解眾縛悔過自責。愚意不及繫縛菩薩。佛言。善哉善哉。能自改者與無過同(出採花違王上佛授決號妙花經)。
持戒發願防之十七
善男子菩薩受持禁戒。夫作是愿。寧以此身投於火坑。終不毀犯三世佛制與諸女人而行不凈。寧以熱鐵纏身。終不敢以破戒之身而受信心檀越衣服。寧以此口吞熱鐵丸。終不敢以毀戒之口而食信心檀越飲食。寧臥大熱鐵上。終不敢以破戒之身受信心檀越床臥鋪具。寧以此身受三百鉾。終不敢以毀戒之身而受信心檀越醫藥。寧以此身投熱鐵鑊。終不敢以破戒之身受信心檀越房舍屋宅。寧以鐵椎打破此身從頭至足令如微塵。不以破戒之身受諸剎利婆羅門居士恭敬禮拜。寧以熱鐵挑其兩目。不以染心視他好色。寧以鐵錐周遍刺身。不以染心聽好音聲。寧以利刀割去其鼻。不以染心貪嗅諸香。寧以利刀割裂其舌。不以染心貪著美味。寧以利斧斬斫其身。不以染心貪著諸觸。何以故。以是因緣能令行者。墮于地獄畜生餓鬼。迦葉是名菩薩摩訶薩護持禁戒。悉以施與一切眾生。以是因緣愿令眾生護持諸禁得清凈戒。
善男子菩薩修是戒時。即得住于初不動地。如須彌山。隨藍猛風不能令動。菩薩住
【現代漢語翻譯】 現代漢語譯本： 珍惜自己的生命。所以採摘眾多的鮮花來供養佛陀。心中沒有期望回報的想法，就已經得到了佛陀的授記。將來成佛，佛號叫做妙花（Miàohuā）。國王非常高興，立刻解開所有的束縛，懺悔自己的過錯，責備自己愚蠢，竟然束縛菩薩。佛陀說：『好啊！好啊！能夠自己改正錯誤，就和沒有犯過錯一樣。』（出自《採花違王上佛授決號妙花經》）。
持戒發願防止過失十七
善男子，菩薩受持禁戒，應當發這樣的誓願：寧願用這個身體投入火坑，也終究不毀犯三世諸佛制定的戒律，與各種女人行不凈的行為；寧願用燒紅的鐵纏繞身體，也終究不敢以破戒之身接受信徒的衣服供養；寧願用這個口吞下燒紅的鐵丸，也終究不敢以毀戒的口食用信徒的飲食供養；寧願躺在燒熱的鐵板上，也終究不敢以破戒之身接受信徒的床鋪臥具供養；寧願用這個身體承受三百支長矛的刺穿，也終究不敢以毀戒之身接受信徒的醫藥供養；寧願用這個身體投入燒熱的鐵鍋，也終究不敢以破戒之身接受信徒的房舍屋宅供養；寧願用鐵錘打破這個身體，從頭到腳粉碎成微塵，也不以破戒之身接受諸剎利（chàlì，貴族）婆羅門（póluómén，祭司）居士的恭敬禮拜；寧願用燒紅的鐵挑出兩隻眼睛，也不以染污的心去看他人的美色；寧願用鐵錐週身刺遍，也不以染污的心聽美好的聲音；寧願用利刀割去鼻子，也不以染污的心貪圖嗅聞各種香氣；寧願用利刀割裂舌頭，也不以染污的心貪著美味；寧願用利斧斬斷身體，也不以染污的心貪著各種觸感。為什麼呢？因為這些因緣能使修行者墮入地獄、畜生、餓鬼道。迦葉（Jiāyè），這叫做菩薩摩訶薩護持禁戒，全部施與一切眾生。因為這個因緣，愿令眾生護持各種禁戒，得到清凈的戒律。
善男子，菩薩修持這些戒律時，就能安住于初不動地，如同須彌山（Xūmíshān），即使是猛烈的狂風也不能使之動搖。菩薩安住于
【English Translation】 English version: Cherishing their own lives, they gathered many flowers to offer to the Buddha. Without any thought of reward, they received the Buddha's prediction. In the future, they will become a Buddha named Myo-hua (Miàohuā). The king was overjoyed, immediately released all bonds, repented for his mistakes, and blamed himself for his foolishness in binding a Bodhisattva. The Buddha said, 'Excellent! Excellent! To be able to correct oneself is the same as having never made a mistake.' (From the Sutra of Gathering Flowers, Opposing the King, Offering to the Buddha, Receiving the Prediction, Named Myo-hua).
Holding Precepts and Making Vows to Prevent Seventeen Faults
Good man, when a Bodhisattva upholds the precepts, he should make this vow: 'Rather throw this body into a pit of fire, than violate the precepts established by the Buddhas of the three worlds, and engage in impure conduct with various women. Rather wrap my body with hot iron, than dare to receive the clothes offered by faithful donors with a precept-breaking body. Rather swallow hot iron balls with this mouth, than dare to eat the food offered by faithful donors with a precept-breaking mouth. Rather lie on a hot iron plate, than dare to receive the beds and bedding offered by faithful donors with a precept-breaking body. Rather have this body pierced by three hundred spears, than dare to receive the medicine offered by faithful donors with a precept-breaking body. Rather throw this body into a hot iron cauldron, than dare to receive the houses and dwellings offered by faithful donors with a precept-breaking body. Rather have this body broken into dust from head to toe with an iron hammer, than receive the respectful bows of Kshatriyas (chàlì, nobles), Brahmins (póluómén, priests), and laypeople with a precept-breaking body. Rather gouge out both eyes with hot iron, than look at the beauty of others with a defiled mind. Rather have my body pierced all over with iron awls, than listen to beautiful sounds with a defiled mind. Rather cut off my nose with a sharp knife, than greedily smell various fragrances with a defiled mind. Rather cut my tongue with a sharp knife, than greedily crave delicious flavors with a defiled mind. Rather chop my body with a sharp axe, than greedily cling to various sensations with a defiled mind.' Why? Because these causes and conditions can lead practitioners to fall into the hells, the animal realm, and the realm of hungry ghosts. Kashyapa (Jiāyè), this is called a Bodhisattva Mahasattva protecting and upholding the precepts, giving all to all sentient beings. Because of this cause and condition, may all sentient beings uphold all precepts and attain pure precepts.'
Good man, when a Bodhisattva cultivates these precepts, he immediately dwells in the first immovable ground, like Mount Sumeru (Xūmíshān), which cannot be moved even by fierce winds. The Bodhisattva dwells in
是地中。不為色聲香味所動。不墮地獄畜生餓鬼。不退聲聞辟支佛地。不為異見邪風所散(出大涅槃經第十一卷)。
初發心便勝二乘十八
發心菩薩有二種。一者行諸波羅蜜。二者但空發心。行菩薩道者。雖事未成能勝一切。如歌羅頻伽鳥。雖在卵中亦能發聲已勝諸鳥。如一六通羅漢。將一沙彌令負衣缽。沙彌念言。當以佛乘入于涅槃。師知其念即取衣缽自擔。推沙彌在前。沙彌覆復思惟。佛道甚難。久住生死受無量苦。且以小乘早入涅槃。師復以衣缽囊還與沙彌令擔語在後行。如是至三。沙彌白師。師年老耄狀如小兒。師即答言。汝初發心作佛是心貴重位是我師。諸辟支佛尚應供養。何況羅漢。是故推汝在前。汝心還悔欲取小乘。而未便得。去我懸遠。是故令汝在後。沙彌驚悟即住大乘(出大智度論第七十八卷)。
三小兒施佛二發小心一發大心十九
過去無數劫有佛。號一切度。與其眷屬俱行分衛。有三尊者子嚴服共戲。見佛及諸菩薩光明巍巍。手相指示。而吾等當共供養。二兒答言。既無花香當用何物。其一兒脫頭上白珠以著手中。便謂二兒可以供佛。二兒效之解頭上白珠著其手中。即至佛所。一兒復問二兒。持是功德以何求索。其一兒言。愿如佛右面尊比丘。其一兒言。愿如左面
【現代漢語翻譯】 現代漢語譯本： 是地中。不為色、聲、香、味所動。不墮地獄、畜生、餓鬼道。不退聲聞、辟支佛（Pratyekabuddha，獨覺佛）地。不為異見邪風所散。（出自《大涅槃經》第十一卷）
初發心便勝二乘 十八
發心菩薩有兩種。一是行持諸波羅蜜（Pāramitā，到彼岸），二是但空發心。行菩薩道的人，即使事情未成也能勝過一切。如同歌羅頻伽鳥（Kalaviṅka，妙音鳥），雖在卵中也能發出聲音，已經勝過其他鳥類。例如一位具有六神通的羅漢（Arhat，阿羅漢），讓一位沙彌（Śrāmaṇera，小沙彌）揹負衣缽。沙彌心想：『我應當以佛乘（Buddhayāna，成佛之道）入于涅槃（Nirvāṇa，寂滅）。』師父知道他的想法，就拿過衣缽自己揹負，讓沙彌走在前面。沙彌又反覆思量：『佛道甚難，長久住在生死輪迴中要受無量痛苦，不如先以小乘（Śrāvakayāna，聲聞乘）早日進入涅槃。』師父又把衣缽囊還給沙彌讓他揹負，並讓他走在後面。如此反覆三次。沙彌對師父說：『師父您年老體衰，看起來像個小孩子。』師父就回答說：『你最初發心要成佛，這個心非常珍貴，你的地位就是我的老師，諸位辟支佛尚且應該供養你，何況是我羅漢。所以讓你走在前面。你後來後悔，想要取小乘，但還沒有得到，離我已經很遠了，所以讓你走在後面。』沙彌驚醒領悟，立即安住于大乘（Mahāyāna，大乘佛法）。（出自《大智度論》第七十八卷）
三小兒施佛 二發小心 一發大心 十九
過去無數劫前，有佛，名為一切度。與他的眷屬一起出行乞食。有三個尊者（指有地位的人）的兒子穿著華麗的衣服一起玩耍。看見佛和諸位菩薩光明威嚴，用手指互相指點說：『我們應當一起供養。』其中兩個孩子回答說：『我們既沒有鮮花也沒有香，應當用什麼東西供養呢？』其中一個孩子脫下頭上的白珠拿在手中，就對另外兩個孩子說可以用來供佛。另外兩個孩子也效仿他，解下頭上的白珠放在他的手中。隨即走到佛的面前。一個孩子又問另外兩個孩子：『用這個功德來求什麼呢？』其中一個孩子說：『愿我像佛右面的尊者比丘。』另一個孩子說：『愿我像佛左面』
【English Translation】 English version: It is in the ground. Undisturbed by form, sound, smell, and taste. Not falling into the realms of hell, animals, or hungry ghosts. Not retreating from the stages of Śrāvaka (聲聞, Hearer) or Pratyekabuddha (辟支佛, Solitary Buddha). Not scattered by heretical views and evil winds. (From the eleventh volume of the Mahāparinirvāṇa Sūtra)
The Initial Aspiration Surpasses the Two Vehicles Eighteen
There are two types of Bodhisattvas who generate the aspiration for enlightenment. The first practices the various Pāramitās (波羅蜜, Perfections), and the second merely generates the aspiration in emptiness. One who practices the Bodhisattva path, even if the task is not yet accomplished, can surpass everything. Like the Kalaviṅka bird (歌羅頻伽, Mystical Bird), even in the egg, it can make a sound that surpasses all other birds. For example, a six-神通 Arhat (羅漢, Worthy One) had a Śrāmaṇera (沙彌, Novice Monk) carry his robes and bowl. The Śrāmaṇera thought, 'I should enter Nirvāṇa (涅槃, Liberation) through the Buddhayāna (佛乘, Buddha Vehicle).' The teacher knew his thought and took the robes and bowl to carry himself, pushing the Śrāmaṇera ahead. The Śrāmaṇera repeatedly thought, 'The Buddha path is very difficult, and staying in Saṃsāra (生死, Cycle of Rebirth) for a long time involves suffering immeasurable pain. It is better to enter Nirvāṇa early through the Śrāvakayāna (聲聞乘, Hearer Vehicle).' The teacher returned the robe and bowl to the Śrāmaṇera to carry and told him to walk behind. This happened three times. The Śrāmaṇera said to the teacher, 'Teacher, you are old and frail, looking like a child.' The teacher replied, 'Your initial aspiration to become a Buddha is precious and weighty; your position is that of my teacher. Even Pratyekabuddhas should make offerings to you, let alone me, an Arhat. That is why I had you walk in front. You later regretted it and wanted to take the Śrāvakayāna, but you have not yet attained it and are far from me. That is why I had you walk behind.' The Śrāmaṇera was startled and awakened, and immediately abided in the Mahāyāna (大乘, Great Vehicle). (From the seventy-eighth volume of the Mahāprajñāpāramitāśāstra)
Three Children Offer to the Buddha: Two Generate Small Aspirations, One Generates a Great Aspiration Nineteen
In the past, countless kalpas ago, there was a Buddha named Sarvatāraṇa (一切度, All-Deliverer). He was traveling with his retinue to beg for alms. There were three sons of dignitaries, dressed in fine clothes, playing together. Seeing the Buddha and the Bodhisattvas with radiant majesty, they pointed to each other and said, 'We should make offerings together.' Two of the children replied, 'We have neither flowers nor incense; what should we use to make offerings?' One of the children took off the white pearl from his head and held it in his hand. He then said to the other two children that it could be used to make offerings to the Buddha. The other two children imitated him, taking off the white pearls from their heads and placing them in his hand. They then went to the Buddha. One child asked the other two, 'What do you seek with this merit?' One child said, 'I wish to be like the venerable Bhikṣu (比丘, Monk) on the right side of the Buddha.' The other child said, 'I wish to be like the one on the left side.'
神足比丘。共問一兒。報言。我欲如佛。八千天子皆言善哉。若如所言天上天下一切蒙恩。是三小兒已到佛前。各以白珠而散佛上。二兒發聲聞意者。珠在佛肩上。其一兒發菩提心者。珠在佛頭上。化為珠花交露之帳其中有佛。佛告舍利弗中央兒者則我身是。右面之兒舍利弗是。左面之兒目連是。舍利弗汝等本畏生死故。不發菩薩心欲疾泥洹。觀此一兒發阿耨多羅三藐三菩提心者(出阿阇世王經卷上)。
幼年為鬼欲所迷二十
昔者菩薩。時為凡人。年始十六。志學弘深達眾經典。喟然嘆曰。唯有佛經最真最妙。吾當懷其真處其自安矣。親欲為納妻。悵然而曰。妖禍之盛莫大乎色。若妖蠱一臻道德喪失。吾不遁邁將為狼吞乎。於是遂之異國。力賃自供。時有田翁老而無嗣。草行獲一女焉。顏華絕國欣育為嗣。采男為偶一國無可翁者焉。曰。童子吾居有足以女妻爾為吾嗣矣。女有神德惑菩薩心。納之無幾。即自覺曰。吾睹諸佛明化。以色為火。人為飛蛾。蛾貪火色。身見燒煮。斯翁以色火。燒吾躬。財餌鉤吾口。家𤻀喪吾德矣。夜默道邁行百餘里。依空亭宿。亭人曰。子何人乎。曰吾欲寄宿耳。入睹床蓐。先自有婦人焉。顏似己妻。惑菩薩心與之共居。復積五年。明心覺焉曰。淫為蠣蟲殘危身命。默而疾邁
【現代漢語翻譯】 現代漢語譯本： 神足比丘（具有神通的比丘）。共同詢問一個孩子。孩子回答說：『我想要像佛一樣。』八千天子都說：『太好了。』如果真如你所說，天上天下一切眾生都將蒙受恩澤。這三個小孩已經來到佛前，各自用白珠散在佛的身上。其中兩個孩子發聲聞（Arhat）意者，珠子停留在佛的肩膀上。那一個發菩提心者，珠子停留在佛的頭上，化為珠花交織的帳幔，其中顯現出佛。佛告訴舍利弗（Sariputra）：『中央的那個孩子就是我的化身，右邊的孩子是舍利弗，左邊的孩子是目連（Maudgalyayana）。舍利弗，你們原本畏懼生死，所以不發菩薩心，想要快速進入涅槃（Nirvana）。看看這個孩子，他發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。』（出自《阿阇世王經》捲上）
幼年被鬼迷惑 二十 過去，菩薩（Bodhisattva）曾經是一位凡人，年方十六，立志學習，博覽群經。他感嘆道：『只有佛經才是最真實最微妙的，我應當心懷真理，安身立命。』父母想要為他娶妻，他悵然說道：『妖禍之中，沒有比美色更大的了。如果妖蠱一旦侵襲，道德就會喪失。我不逃離，難道要被狼吞虎嚥嗎？』於是他前往異國，靠自己的力量謀生。當時有一位田地老翁，年老無子，在草叢中撿到一個女孩，容貌絕世，欣喜地撫養她作為繼承人。想要找個男子為她匹配，整個國家沒有比老翁更合適的人了。老翁說：『童子，我這裡有足夠的財產，可以把女兒嫁給你，讓你做我的繼承人。』女子具有迷惑菩薩心的美貌和德行。娶了她沒多久，菩薩就自覺地說：『我看到諸佛的開示，把美色比作火焰，把人比作飛蛾。飛蛾貪戀火焰的顏色，最終自身被燒煮。這老翁用美色的火焰，焚燒我的身體，用財富的誘餌，鉤住我的嘴巴，家庭的束縛，喪失我的德行。』夜晚，他默默地離開，走了百餘里，依附在一個空亭子休息。亭子的人問：『你是什麼人？』他說：『我想要借宿一晚。』進入亭子，看到床鋪上，已經有一個婦人，容貌像自己的妻子。迷惑了菩薩的心，與她共同生活。又過了五年，菩薩明心自覺，說道：『淫慾如同海蠣蟲，殘害危及身命。』默默地迅速離開了。
【English Translation】 English version: The Bhikshus (monks) with supernatural powers together questioned a child. The child replied, 'I wish to be like the Buddha.' Eight thousand devas (gods) all said, 'Excellent.' If it is as you say, all beings in heaven and earth will receive grace. These three children had already arrived before the Buddha, each scattering white pearls upon the Buddha. Of the two children who aspired to be Shravakas (Arhats), the pearls remained on the Buddha's shoulders. The one child who aspired to Bodhicitta (the mind of enlightenment), the pearls remained on the Buddha's head, transforming into a canopy of intertwined pearl flowers, within which the Buddha appeared. The Buddha told Sariputra (Sariputra), 'The child in the center is my manifestation, the child on the right is Sariputra, and the child on the left is Maudgalyayana (Maudgalyayana). Sariputra, you originally feared birth and death, therefore you did not aspire to Bodhisattvahood, desiring to quickly enter Nirvana (Nirvana). Observe this child, who has generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, the unsurpassed perfect enlightenment).' (From the Sutra of King Ajatasatru, Volume 1)
Bewitched by a Ghost in Youth Twenty In the past, the Bodhisattva (Bodhisattva) was once a mortal man, sixteen years of age, aspiring to learn and deeply versed in various scriptures. He sighed and said, 'Only the Buddha's scriptures are the most true and most wonderful; I should cherish the truth and settle my life.' His parents wanted to take a wife for him, but he said with dismay, 'Among all calamities, none is greater than beauty. If demonic influences were to invade, morality would be lost. If I do not flee, will I not be devoured by wolves?' Therefore, he went to a foreign country, earning his living by his own efforts. At that time, there was an old farmer who was old and had no heir, and he found a girl in the grass, whose beauty was unparalleled, and he happily raised her as his heir. He wanted to find a man to match her, but there was no one in the country more suitable than the old farmer. The old farmer said, 'Young man, I have enough property here to marry my daughter to you and make you my heir.' The woman had the beauty and virtue to bewitch the Bodhisattva's mind. Not long after marrying her, the Bodhisattva realized and said, 'I see the Buddhas' teachings, comparing beauty to fire and people to moths. Moths are greedy for the color of fire, and eventually their bodies are burned. This old man uses the fire of beauty to burn my body, uses the bait of wealth to hook my mouth, and the bondage of family to lose my virtue.' At night, he silently left, traveling over a hundred li (Chinese miles), and rested in an empty pavilion. The person in the pavilion asked, 'Who are you?' He said, 'I want to stay for the night.' Entering the pavilion, he saw on the bed a woman who resembled his wife. Bewitching the Bodhisattva's mind, he lived with her. After another five years, the Bodhisattva awakened and said, 'Lust is like an oyster worm, harming and endangering life.' Silently, he quickly left.
。又睹婦人與居十年。又明覺曰。吾殃重矣。奔而不免。深自誓曰。終不寄宿。又復遁逃。遙睹大屋避之草行。守門者曰。何人夜行。答曰。趣前聚落。又曰。有禁內人呼前所睹。如上婦曰。自無數劫誓為室家爾走安之。菩薩唸曰。欲根難拔乃如之乎。即興四非常之念。滅三界諸𤻀。何但余垢而不殄乎。鬼妻即滅。便睹諸佛處其前立。說無想之定授沙門戒為無勝師菩薩普度無極(出度無極集第八卷)。
經律異相卷第八 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第九(外化菩薩部第二)
梁沙門僧旻寶唱等集文殊變金光首女令成丑壞一文殊現身諸剎取缽弘教二普賢誓護五種法師三凈精進化功德財久忍眾苦四樹提摩納手出龍象五普施求珠降伏海神以濟窮乏六重勝王與女人一處為阿難所譏七大薩他婆渡海船壞殺身濟眾八端坐山中鳥孺頂上子未能飛終不捨去九入海採珠以濟貧苦十坐海以救估客十一從地踴出現長舌相十二牧牛小兒善說般若義弘廣大乘十三
文殊變金光首女令成丑壞一
上金光首與長者子畏聞。俱在遊觀園散花燒香莊嚴伎樂。時彼女人觀長者子意以為足。文殊師利(舊法雲𣽈首)化此女身應時終亡。顏色變惡。眼耳鼻口膿血流出。身體𤵸爛不可複視。
【現代漢語翻譯】 現代漢語譯本 又看到一個婦人與他同住了十年。他又清楚地意識到：『我的災禍太重了，逃也逃不掉。』於是深深地發誓說：『我終身不再寄宿。』又再次逃走。遠遠地看到一座大房子，就繞開它走草地。守門人問道：『什麼人夜裡趕路？』他回答說：『趕往前邊的村落。』守門人又說：『這裡有禁令，內人正在呼喚先前看到的那個人。』（鬼妻）像之前的婦人一樣說：『從無數劫以來，我就發誓要做你的妻子，你往哪裡逃？』菩薩心想：『慾望的根太難拔除了，竟然到了這種地步！』於是生起四非常的念頭，滅除了三界諸有的污垢。何況只是剩餘的塵垢而不能清除呢？』鬼妻立刻消失。他便看到諸佛站在他的面前，為他說無想定，授予他沙門戒，成為無勝師菩薩，普遍救度無極眾生。（出自《度無極集》第八卷）。
《經律異相》卷第八 大正藏第53冊 No. 2121 《經律異相》
《經律異相》卷第九（外化菩薩部第二）
梁朝沙門僧旻、寶唱等編輯：文殊菩薩變化金光首女，使其變得醜陋敗壞；一、文殊菩薩現身於各個佛剎，持缽弘揚佛法；二、普賢菩薩發誓護持五種法師；三、以清凈精進進化功德財，長久忍受眾苦；四、樹提摩納手中出現龍象；五、普遍施捨，求取寶珠，降伏海神，以救濟窮困；六、重勝王與女人同處一室，被阿難所譏諷；七、大薩他婆渡海時船隻損壞，犧牲自己以救濟大眾；八、端坐在山中，鳥兒在頭頂築巢，小鳥未能飛翔，始終不捨離去；九、入海採珠以救濟貧苦；十、坐在海中以拯救商人；十一、從地涌現，出現長舌相；十二、牧牛小兒善於宣說般若義，弘揚廣大的大乘佛法；十三。
文殊菩薩變化金光首女，使其變得醜陋敗壞 一
上金光首與長者子畏聞一同在遊觀園中散花燒香，用莊嚴的伎樂來裝飾。當時那位女子看著長者子，心裡感到很滿足。文殊師利（舊法雲𣽈首）變化了這個女人的身體，應時死去，顏色變得醜惡，眼耳鼻口流出膿血，身體腐爛，不能再看。
【English Translation】 English version Then he saw a woman living with him for ten years. Again, he clearly realized: 'My misfortune is too heavy, and I cannot escape it.' So he deeply vowed: 'I will never stay overnight again.' He fled again. From afar, he saw a large house and avoided it by walking through the grass. The gatekeeper asked: 'Who is traveling at night?' He replied: 'Going to the village ahead.' The gatekeeper said again: 'There is a prohibition here, and the person inside is calling for the one seen earlier.' (The ghost wife) said like the previous woman: 'From countless kalpas, I have vowed to be your wife, where are you running to?' The Bodhisattva thought: 'The root of desire is too difficult to eradicate, it has come to this point!' Then he arose the thought of the four non-permanences, eliminating the defilements of the three realms. How can the remaining dust not be cleared away?' The ghost wife immediately disappeared. He then saw the Buddhas standing before him, speaking of the Samjna-vedayitanirodha (cessation of perception and sensation), ordaining him with the Shramana (monk) precepts, making him the Unsurpassed Teacher Bodhisattva, universally saving limitless beings. (From the Collection on Crossing the Limit, Volume 8).
Kinh Luat Di Tuong (Different Aspects in Sutras and Vinaya) Volume 8 Taisho Tripitaka Volume 53 No. 2121 Kinh Luat Di Tuong
Kinh Luat Di Tuong (Different Aspects in Sutras and Vinaya) Volume 9 (Section 2: External Transformation of Bodhisattvas)
Compiled by Shramanas Seng Min and Bao Chang of the Liang Dynasty: Manjushri Bodhisattva transforms the woman Jin Guang Shou (Golden Light Head), making her ugly and ruined; 1. Manjushri Bodhisattva appears in various Buddha-lands, carrying a bowl to propagate the Dharma; 2. Samantabhadra Bodhisattva vows to protect the five kinds of Dharma masters; 3. Using pure and diligent evolution of merit and wealth, enduring suffering for a long time; 4. A dragon and elephant appear from the hand of Suddhimati; 5. Universally giving, seeking jewels, subduing the sea god, to relieve the poor; 6. King Chong Sheng (Double Victory) is in the same room with a woman, criticized by Ananda; 7. Mahasattvabhava crosses the sea, the ship is damaged, sacrificing himself to save the masses; 8. Sitting upright in the mountains, birds build nests on his head, the fledglings cannot fly, and he never leaves; 9. Entering the sea to collect pearls to relieve the poor; 10. Sitting in the sea to save merchants; 11. Emerging from the ground, appearing with a long tongue; 12. A cowherd boy is good at explaining the meaning of Prajna (wisdom), promoting the vast Mahayana (Great Vehicle) Buddhism; 13.
Manjushri Bodhisattva transforms the woman Jin Guang Shou (Golden Light Head), making her ugly and ruined - 1
Shang Jin Guang Shou (Golden Light Head) and the son of the elder, Wei Wen, were together in the pleasure garden, scattering flowers, burning incense, and decorating with solemn music. At that time, the woman looked at the son of the elder and felt very satisfied in her heart. Manjushri (the old Dharma calls him Miaoshou) transformed this woman's body, and she died immediately. Her color became ugly, pus and blood flowed from her eyes, ears, nose, and mouth, and her body was rotten and could no longer be looked at.
青蠅飛來周匝共食。時長者子見此女身變壞如是。怖懅不安欲求自歸濟脫是患。當從何所而免斯苦。時文殊師利童真威神。令園樹木自然出贊。時長者子聞樹讚頌。歡喜踴躍善心即生。以衣裓盛女人死屍棄叢樹間而舍之去。於是世尊欲以開化彼長者子。從身放光其明普照摩竭國界。長者子見如來威神巍巍。心生歡喜。其天帝釋則在前立。見長者子而嘆之曰。年少善緣。獲得福利。乃能見佛。時彼年少聞此勸贊。即與天帝俱詣佛所。帝釋天意。華用與年少言。可取此華散如來上。散已稽首佛足前住白言。今自歸佛及法聖眾。有放逸女上金光首。實與戲樂詣遊觀園。則於今日顏貌變惡即時壽終。舍諸一切宗室眷屬。發大恐懼。將無國王推問之耶。佛言且止。時上金光首。見長者子以蒙開化。隨從律教。即與伎樂往詣佛所。稽首佛足退住一面。時文殊師利謂長者子曰。為識此姊不。答云。已知之矣。又問。云何知乎。於是長者子報文殊師利。而說頌曰。色者如聚沫。痛癢泡起頃。幻想如野馬。吾曉知如是。佛告阿難。文殊師利乃往古世勸化此女使發道意。吾本前世而勸化之使發道意。上金光首過九十二百千劫。當得作佛。號寶光明。長者子當爲菩薩。名德光耀。其復作佛。未滅度時。授德光耀菩薩之決。乃般泥洹號曰持㷿(
【現代漢語翻譯】 青蠅飛來，四處盤旋共同啃食屍體。這時，長者之子看到這女人的身體變得如此敗壞，心中恐懼不安，想要尋求歸宿，擺脫這種苦難。應當從哪裡才能免除這種痛苦呢？這時，文殊師利（Manjushri，智慧的象徵）童真的威神之力，使得園中的樹木自然發出讚歎之聲。長者之子聽到樹木的讚頌，歡喜踴躍，善心隨即產生。他用衣服包裹著女人的屍體，丟棄在叢林樹木之間，然後離開了。 於是，世尊（Bhagavan，對佛的尊稱）想要開導化解這位長者之子，從自身放出光明，光明普照整個摩揭陀國（Magadha，古印度王國）的疆界。長者之子看到如來（Tathagata，佛的稱號）威嚴神聖，心中生起歡喜。這時，天帝釋（Indra，佛教護法神）站在他的前面，看到長者之子，讚歎說道：『年少之人有如此善緣，獲得如此福報，竟然能夠見到佛。』當時，那位年少之人聽到這樣的勸贊，就與天帝一起前往佛的住所。帝釋天示意，用鮮花送給年少之人，並對他說：『可以拿這些花散在如來身上。』散花完畢后，稽首（叩頭）佛足，站在佛前說道：『如今我皈依佛、皈依法、皈依聖眾。』 『之前放縱的女子上金光首（Uttara Suvarnaprabha，人名），頭上戴著金光閃閃的頭飾，確實是與我一同嬉戲遊玩觀賞花園。然而就在今天，她的容貌變得醜惡，隨即就去世了，捨棄了所有的宗室親屬。我內心非常恐懼，恐怕國王會因此事來追究問責。』佛說：『暫且停止（你的擔憂）。』 這時，上金光首看到長者之子已經蒙受開導化解，跟隨佛陀的教誨，就與樂伎一同前往佛的住所，稽首佛足，退到一旁站立。這時，文殊師利對長者之子說：『你認識這位姐姐嗎？』回答說：『我已經認識了。』又問：『你如何認識的呢？』於是，長者之子回答文殊師利，並用偈頌說道：『色（Rupa，物質現象）就像聚沫一樣虛幻，痛癢（Vedana，感受）就像水泡一樣瞬間生滅，幻想（Samjna，知覺）就像野馬一樣虛無縹緲，我明白這些都是如此。』 佛告訴阿難（Ananda，佛陀的十大弟子之一）：『文殊師利在往昔勸化這位女子，使她發起修道的意願。我過去世也曾勸化她，使她發起修道的意願。上金光首經過九十二百千劫之後，將會成佛，佛號為寶光明（Ratna Prabha）。長者之子將會成為菩薩（Bodhisattva，追求覺悟的修行者），名為德光耀（Guna Prabha）。他再次成佛，在涅槃（Nirvana，解脫）之前，會給德光耀菩薩授記（Vyakarana，預言成佛）。然後般涅槃（Parinirvana，完全的涅槃），佛號為持㷿（持炬，Torch Holder）。』
【English Translation】 Green flies came, circling around and eating together. At that time, the son of the elder saw this woman's body becoming so corrupted, and he was fearful and uneasy, desiring to seek refuge and escape this suffering. From where should he seek to be freed from this pain? At that time, the majestic power of Manjushri (Manjushri, symbol of wisdom) Kumara (Kumara, a young boy) caused the trees in the garden to naturally utter praises. When the son of the elder heard the praises of the trees, he rejoiced and was filled with joy, and a good heart arose within him. He wrapped the woman's corpse in his garment, discarded it among the trees in the grove, and then departed. Thereupon, the Bhagavan (Bhagavan, a title for the Buddha) desired to enlighten and transform that son of the elder, and emitted light from his body, which illuminated the entire realm of Magadha (Magadha, an ancient Indian kingdom). The son of the elder saw the majestic and awe-inspiring presence of the Tathagata (Tathagata, a title of the Buddha), and joy arose in his heart. At that time, Indra (Indra, a Buddhist protector deity), the Lord of the Devas (Devas, gods), stood before him, and seeing the son of the elder, praised him, saying, 'Young man, you have such good karma (karma, action driven by intention) and have obtained such blessings, that you are able to see the Buddha.' At that time, that young man, hearing such praise, together with Indra, went to the place of the Buddha. Indra indicated, using flowers to give to the young man, and said to him, 'You may scatter these flowers upon the Tathagata.' After scattering the flowers, he bowed his head to the feet of the Buddha, stood before him, and said, 'Now I take refuge in the Buddha, the Dharma (Dharma, the teachings of the Buddha), and the Sangha (Sangha, the community of practitioners).' 'The licentious woman Uttara Suvarnaprabha (Uttara Suvarnaprabha, a name), with a golden shining ornament on her head, was indeed with me, playing and enjoying the sights in the garden. However, on this very day, her appearance became hideous, and she died instantly, abandoning all her kinsmen and relatives. I am filled with great fear, lest the king should investigate and question me about this matter.' The Buddha said, 'Cease (your worries) for now.' At that time, Uttara Suvarnaprabha, seeing that the son of the elder had been enlightened and transformed, and was following the teachings of the Buddha, together with musicians, went to the place of the Buddha, bowed her head to the feet of the Buddha, and stood to one side. At that time, Manjushri said to the son of the elder, 'Do you recognize this sister?' He replied, 'I already recognize her.' Again he asked, 'How do you recognize her?' Thereupon, the son of the elder replied to Manjushri, and spoke in verse, saying, 'Form (Rupa, material phenomena) is like a mass of foam, feeling (Vedana, sensation) arises and vanishes like a bubble, perception (Samjna, cognition) is like a mirage, I understand these things to be thus.' The Buddha told Ananda (Ananda, one of the ten great disciples of the Buddha), 'Manjushri in the past encouraged this woman, causing her to generate the intention for the path. I also in a previous life encouraged her, causing her to generate the intention for the path. Uttara Suvarnaprabha, after ninety-two hundred thousand kalpas (kalpas, eons), will attain Buddhahood, and her Buddha name will be Ratna Prabha (Ratna Prabha, Jewel Light). The son of the elder will become a Bodhisattva (Bodhisattva, a being who seeks enlightenment), named Guna Prabha (Guna Prabha, Virtue Light). When he again becomes a Buddha, before his Nirvana (Nirvana, liberation), he will give a prediction (Vyakarana, prophecy of Buddhahood) to the Bodhisattva Guna Prabha. Then he will enter Parinirvana (Parinirvana, complete Nirvana), and his Buddha name will be Torch Holder.'
出大凈法門經)。
文殊現身諸剎取缽弘教二
有二百天子發菩薩心。而未堅固皆欲墮落。各自念言佛法難得。我等今定不學菩薩。不如取羅漢辟支佛而般泥洹。佛知是人可成菩薩。而意中退。佛便化作一迦羅越。持百味飯滿缽到佛前。而便作禮以缽上佛。佛即受缽。文殊師利白言。世尊。當故報恩。舍利弗疑即便問佛。佛即以缽舍地。其缽便下沒過諸剎。直過七十二恒沙等剎土。名曰漚呵沙。其佛號曰光明王。今現在世。其缽于彼佛剎住止空中亦無持者。缽所過諸佛剎。其佛侍者皆問于佛。佛答上方有佛號釋迦文。缽從彼來。救護墮退菩薩意耳。佛語舍利弗。行求缽來。舍利弗即承佛威神。自以慧力以萬三昧過萬佛剎都不見缽。從三昧起還白佛言。求之不見。復遣目連亦復不見。須菩提等五百尊者悉不能見。彌勒菩薩又不能見。令文殊師利求缽。文殊師利不起于坐即入三昧。以其右手指地下。行過諸佛剎莫不聞知。所過剎土皆為震動。凡諸剎土皆見文殊。過七十二恒河沙。其臂上毛一一毛間有億百千光明億百千蓮華。一蓮華上有坐菩薩。悉嘆釋迦文佛功德聲聞菩薩及以佛土。時釋迦文放足下光明。照下方過七十二恒河沙等剎。見其光明悉得摩仳低三昧。文殊師利以右手取缽。與無央數菩薩俱來。缽在手
【現代漢語翻譯】 現代漢語譯本：(出自《出大凈法門經》)
文殊菩薩現身於各個佛剎，取缽弘揚佛法（二）
有二百位天子發了菩薩心，但心志尚未堅定，都想要退轉墮落。他們各自心中想：『佛法太難得了，我們現在決定不學菩薩道了，不如證得阿羅漢或辟支佛的果位，然後入般涅槃。』 佛知道這些人可以成就菩薩，但心中卻退卻了。佛便化作一位迦羅越（居士），拿著盛滿百味飯食的缽來到佛前，向佛作禮，並將缽獻給佛。佛立即接受了缽。文殊師利菩薩稟告說：『世尊，應當報答他的恩德。』 舍利弗（智慧第一的佛陀弟子）心生疑惑，便問佛。佛即將缽擲向地面，那缽便向下沉沒，經過了無數佛剎，一直穿過了七十二恒河沙數（極多的數量）般的佛土，到達一個名為漚呵沙（可居住地）的世界。那裡的佛名為光明王（佛名），現在還在世。那缽停留在那個佛剎的空中，也沒有人拿著它。缽所經過的各個佛剎，那些佛的侍者都問他們的佛，他們的佛回答說：『上方有佛，名為釋迦文（佛名），這缽是從他那裡來的，是爲了救護那些想要退轉的菩薩的意念。』 佛告訴舍利弗：『去把缽取回來。』 舍利弗立即憑藉佛的威神之力，用自己的智慧和一萬種三昧（禪定），經過了一萬個佛剎，都沒有見到缽。他從三昧中出來，回來稟告佛說：『我沒有找到。』 佛又派目連（神通第一的佛陀弟子）去，也同樣沒有見到。須菩提（解空第一的佛陀弟子）等五百位尊者都不能見到。彌勒菩薩（未來佛）也不能見到。佛便讓文殊師利菩薩去取缽。文殊師利菩薩沒有離開座位，立即進入三昧，用他的右手指著地面，所經過的各個佛剎沒有不知道的。所經過的佛土都為之震動。所有的佛剎都見到了文殊菩薩。經過了七十二恒河沙數般的佛土，他的手臂上的每一根毛，每一根毛間都有億百千光明，億百千蓮華。每一朵蓮華上都坐著一位菩薩。他們都讚歎釋迦文佛的功德，以及聲聞（聽聞佛法而證悟者）、菩薩，以及佛土。這時，釋迦文佛從腳下放出光明，照耀下方，經過了七十二恒河沙數般的佛土。見到那光明的人都得到了摩仳低三昧（大智慧）。文殊師利菩薩用右手取回了缽，與無數的菩薩一同前來，缽就在他的手中。
【English Translation】 English version: (From the Sutra of Entering the Great Purity Dharma)
Manjushri Manifests in Various Buddha-lands to Retrieve the Bowl and Propagate the Dharma (II)
There were two hundred devas (heavenly beings) who had generated the Bodhi mind (the mind of enlightenment), but their minds were not firm and they all wanted to regress and fall. Each of them thought: 'The Buddha-dharma is difficult to obtain. We have now decided not to study the Bodhisattva path. It is better to attain the state of Arhat (one who is free from rebirth) or Pratyekabuddha (one who attains enlightenment on their own) and then enter Parinirvana (final liberation).' The Buddha knew that these people could become Bodhisattvas, but their minds were retreating. The Buddha then transformed into a Kalavinka (layperson), holding a bowl filled with food of a hundred flavors, and came before the Buddha. He bowed to the Buddha and offered the bowl to the Buddha. The Buddha immediately accepted the bowl. Manjushri Bodhisattva reported, 'World Honored One, we should repay his kindness.' Shariputra (the Buddha's disciple known for his wisdom) was doubtful and asked the Buddha. The Buddha then threw the bowl to the ground, and the bowl sank down, passing through countless Buddha-lands, going straight through seventy-two Ganges sands (an extremely large number) of Buddha-lands, reaching a world called Okasa (habitable land). The Buddha there is named Light King (Buddha's name), and he is still in the world. The bowl remained in the air of that Buddha-land, and no one was holding it. In each of the Buddha-lands that the bowl passed through, the attendants of those Buddhas asked their Buddhas, and their Buddhas replied, 'Above there is a Buddha named Shakyamuni (Buddha's name). This bowl came from him to protect the minds of those Bodhisattvas who want to regress.' The Buddha told Shariputra, 'Go and retrieve the bowl.' Shariputra immediately relied on the Buddha's majestic power, using his wisdom and ten thousand Samadhis (meditative states), passing through ten thousand Buddha-lands, but did not see the bowl. He came out of Samadhi and returned to report to the Buddha, 'I did not find it.' The Buddha then sent Maudgalyayana (the Buddha's disciple known for his supernatural powers), but he also did not see it. Subhuti (the Buddha's disciple known for his understanding of emptiness) and five hundred other venerable ones could not see it either. Maitreya Bodhisattva (the future Buddha) also could not see it. The Buddha then asked Manjushri Bodhisattva to retrieve the bowl. Manjushri Bodhisattva did not leave his seat, immediately entered Samadhi, and pointed his right finger at the ground. All the Buddha-lands he passed through knew about it. The Buddha-lands he passed through all shook. All the Buddha-lands saw Manjushri Bodhisattva. After passing through seventy-two Ganges sands of Buddha-lands, each hair on his arm had hundreds of thousands of millions of lights, and hundreds of thousands of millions of lotuses. On each lotus sat a Bodhisattva. They all praised the merits of Shakyamuni Buddha, as well as the Shravakas (those who attain enlightenment by hearing the Dharma), Bodhisattvas, and the Buddha-lands. At this time, Shakyamuni Buddha emitted light from under his feet, shining downwards, passing through seventy-two Ganges sands of Buddha-lands. Those who saw that light all attained the Mati Samadhi (great wisdom). Manjushri Bodhisattva retrieved the bowl with his right hand and came with countless Bodhisattvas. The bowl was in his hand.
中作禮授缽。佛謂舍利弗。今為汝說過去劫事。往昔有佛。號勇莫能勝。有比丘僧。名曰慧王。持缽入惟致國中分衛。得百味飯。爾時有尊者子名離垢王。為乳母所抱。在城門上。其兒遙見比丘。而從抱下便往趣之。求其飲食。比丘即以蜜餅授之。其兒則食知味甘美。隨比丘行不顧乳母。便隨至勇莫能勝佛所。為佛作禮而坐一面。比丘以所持缽食與是小兒令其上佛。兒便授佛。佛食隨滿。以是遍八萬四千比丘及菩薩萬二千人。各各皆飽。其兒所持食猶無減損。佛以威神令兒歡喜。因從比丘受五戒法發菩提心。兒父母求子為佛作禮。子白父言。我今已得入菩薩法。愿作沙門。父母即聽。吾等亦為發心從汝。佛言。慧王比丘文殊師利是。其時兒者我身是也。如我身等不可稱數。阿僧祇剎土諸佛。悉為文殊師利之所發動。我等悉蒙文殊師利之恩。其二百天子即時自念。釋迦文佛為文殊師利之所發意自致成佛。我等何為懈怠。用是念故其心則堅(出阿阇世王經上卷)。
普賢誓護五種法師三
普賢菩薩。以自在神通威德名聞。與大菩薩不可稱數從東方來。所經諸國普皆震動。雨寶蓮華作眾伎樂。又與無數八部鬼神等大眾圍繞。禮釋迦牟尼佛。白佛言。我于寶威德上王佛國。遙聞此娑婆世界說法華經共來聽受。唯愿
【現代漢語翻譯】 現代漢語譯本：於是（尊者子）行禮並將缽交給（比丘）。佛告訴舍利弗：『我現在為你講述過去劫的事情。過去有一尊佛，名號為勇莫能勝（形容佛陀的無上力量）。有一群比丘僧，名字叫做慧王（智慧之王）。（慧王）拿著缽進入惟致國中乞食，得到各種美味的食物。』當時有一位尊者之子，名叫離垢王（遠離塵垢的國王），被乳母抱著，在城門上。（離垢王）遠遠地看見比丘，就從乳母的懷抱中掙脫下來，前去追趕比丘，想要得到食物。比丘就將蜜餅給他。那孩子吃了，知道味道甘美，就跟隨比丘行走，不顧乳母。於是（離垢王）就跟隨（比丘）到了勇莫能勝佛所在的地方，向佛行禮，在一旁坐下。比丘將所持的缽中的食物分給這個小兒，讓他獻給佛。小兒便將食物獻給佛。佛吃的時候，食物始終是滿的。用這些食物遍及八萬四千比丘以及一萬二千菩薩，每個人都吃飽了。那孩子所持的食物卻沒有減少。佛用他的威神之力使孩子歡喜，因此（離垢王）從比丘那裡接受了五戒，併發了菩提心。孩子的父母尋找兒子，（找到后）為佛作禮。兒子對父親說：『我現在已經進入菩薩的法門，希望做沙門。』父母就答應了。『我們也發心跟隨你。』佛說：『慧王比丘就是文殊師利（智慧的象徵），當時的那個孩子就是我的前身。』像我這樣的（例子）不可計數，無數阿僧祇（極大的數字）剎土（佛國）的諸佛，都是被文殊師利所啓發。我們都蒙受文殊師利的恩德。』那二百天子當時就想：『釋迦文佛（現世佛）是被文殊師利所啓發而最終成佛的，我們為什麼還要懈怠呢？』因為這個念頭，他們的心就變得堅定了。（出自《阿阇世王經》上卷) 普賢菩薩，以自在神通威德名聞，與不可稱數的大菩薩從東方而來，所經過的各個國家都震動，天空中下著寶蓮花，演奏著各種樂器，又有無數八部鬼神等大眾圍繞著他，向釋迦牟尼佛行禮，對佛說：『我在寶威德上王佛國，遠遠地聽到這個娑婆世界（我們所居住的世界）宣講《法華經》，所以一起來聽受。』希望（佛陀）
【English Translation】 English version: Thereupon, (the son of the honored one) paid homage and offered the bowl. The Buddha said to Shariputra: 'Now I will tell you about a past kalpa (aeon). In the past, there was a Buddha named Brave-and-Invincible (勇莫能勝, describing the Buddha's supreme power). There was a sangha (community of monks) named Wisdom King (慧王, King of Wisdom). (Wisdom King) carried his bowl into the country of Vetricchaka (惟致國) to beg for food, and he obtained food of a hundred flavors.' At that time, there was a son of a noble, named Immaculate King (離垢王, King of Immaculate), who was being held by his nursemaid on the city gate. (Immaculate King) saw the bhikshu (monk) from afar, and he struggled down from the nursemaid's arms and went towards him, seeking food. The bhikshu then gave him a honey cake. The child ate it and knew its taste was sweet and delicious, and he followed the bhikshu, disregarding his nursemaid. Thus, (Immaculate King) followed (the bhikshu) to where the Brave-and-Invincible Buddha was, paid homage to the Buddha, and sat to one side. The bhikshu shared the food from his bowl with the child, asking him to offer it to the Buddha. The child then offered the food to the Buddha. As the Buddha ate, the bowl remained full. With this food, they satisfied all eighty-four thousand bhikshus and twelve thousand bodhisattvas, each and every one. The food held by the child did not diminish. The Buddha, with his majestic spiritual power, made the child rejoice, and therefore (Immaculate King) received the five precepts from the bhikshu and generated the bodhicitta (the aspiration for enlightenment). The child's parents sought their son, (and upon finding him) paid homage to the Buddha. The son said to his father: 'I have now entered the path of the bodhisattva, and I wish to become a shramana (ascetic).' The parents then agreed. 'We also aspire to follow you.' The Buddha said: 'The bhikshu Wisdom King is Manjushri (文殊師利, symbol of wisdom), and the child at that time was my former self.' Like my own (example), there are countless Buddhas in asankhya (阿僧祇, immense number) Buddha-lands (剎土, Buddha-fields), all of whom were inspired by Manjushri. We have all received the grace of Manjushri.' The two hundred devas (heavenly beings) then thought to themselves: 'Shakyamuni Buddha (釋迦文佛, the historical Buddha) was inspired by Manjushri and ultimately attained Buddhahood. Why should we be lazy?' Because of this thought, their minds became firm. (From the Upper Scroll of the Ajatasatru Sutra) Samantabhadra's Vow to Protect the Five Kinds of Dharma Masters (三) Bodhisattva Samantabhadra (普賢菩薩), renowned for his unhindered spiritual powers and majestic virtue, came from the east with countless great bodhisattvas. The countries they passed through all trembled, and precious lotus flowers rained down from the sky, accompanied by various musical performances. He was also surrounded by countless members of the eight classes of gods and spirits (八部鬼神) and other great assemblies. He paid homage to Shakyamuni Buddha and said to the Buddha: 'In the Buddha-land of King of Majestic Virtue and Supreme Power (寶威德上王佛國), I heard from afar that this Saha world (娑婆世界, the world we live in) is expounding the Lotus Sutra, so I have come together with others to listen and receive it.' I hope (the Buddha)
世尊當爲說之。佛告普賢。若有善男子女人。成就四法。于如來滅后當得是法華經。普賢菩薩言。若有行立勤誦此經思惟此經。若人於此經有所忘失一句一偈。大菩薩眾俱詣其所。而自現身供養守護安慰其心。亦為供養法華經故還令通利。見者歡喜轉復精進。以見我故即得三昧及陀羅尼。若后惡世中四眾來求索者。受持者。讀誦者。書寫者。欲修習是法華經。於三七日中應一心精進。滿三七日亦當現其人前而為說法(出妙法蓮華經第七卷)。
凈精進化功德財久忍眾苦四
過去劫時佛號廣光明(菩薩行經云離垢光)國王之子名財功德(菩薩行經云業首)時年十六。自恃端政而生憍慢。初不向佛恭敬禮拜。佛即行籌誰能教化。八萬四千菩薩無受籌者。有一菩薩名凈精進。言。我能。即時大千六反震動。便往王門立。王子見之惡言訾毀。以土坌面。刀杖瓦石而加其身。菩薩爾時不瞋不去心不疲厭。經一千年受如是苦。過二萬歲乃得至彼第二門下。八萬四千年七日未滿方得至其第七門下。爾時王子見是菩薩便作是言。道士今來何所求索。即于菩薩生不思議心。云何是人。終經爾時多受眾苦。而心不厭。爾時菩薩知王子心已自調伏。即便說偈令往詣佛。爾時王子即舍王位。在佛法中出家聽法如法而住得無生忍。爾
【現代漢語翻譯】 現代漢語譯本： 世尊應當為我們解說。佛告訴普賢菩薩：『若有善男子、善女人，成就四種功德，在如來滅度之後，就能得到這部《法華經》。』普賢菩薩說：『若有人行走、站立時勤奮誦讀此經，思惟此經，若有人對此經有所忘失，哪怕一句一偈，眾多大菩薩都會前往其處，親自現身供養、守護，安慰他的心，也是爲了供養《法華經》的緣故，使他重新通達順利。見到這些菩薩的人會歡喜，更加精進。因為見到我的緣故，就能得到三昧（Samadhi，禪定）和陀羅尼（Dharani，總持）。若在後世惡世中，四眾弟子來求索、受持、讀誦、書寫此《法華經》，想要修習此《法華經》，應在二十一日（三七日）中一心精進。滿二十一日，我也應當在那人面前顯現，為他說法。』（出自《妙法蓮華經》第七卷）
凈精進、化功德、財久忍眾苦四事
過去劫時，有一佛名為廣光明（菩薩行經中稱為離垢光），國王的兒子名叫財功德（菩薩行經中稱為業首），當時十六歲。仗恃自己容貌端正而生起驕慢之心，起初不向佛恭敬禮拜。佛就想辦法看誰能教化他。八萬四千菩薩都沒有接受這個任務。有一位菩薩名叫凈精進，說：『我能。』當時大千世界六次震動。凈精進菩薩便前往王子的宮門外站立。王子見到他，惡語譭謗，用土塗抹他的臉，用刀杖瓦石加害他的身體。菩薩當時不生氣，也不離開，心中沒有疲憊厭倦，經過一千年，受了這樣的苦。過了二萬年才到達第二個門下，八萬四千年，七日未滿，才到達第七個門下。當時王子見到這位菩薩，便說：『道士你現在來這裡求什麼？』隨即對菩薩生起不可思議的心，心想：『這個人為什麼經歷了這麼長時間，受了這麼多苦，而心中沒有厭倦？』當時菩薩知道王子內心已經調伏，就說偈語，讓他前往佛那裡。當時王子就捨棄了王位，在佛法中出家，聽聞佛法，如法修行，得到了無生忍（Anutpattika-dharma-kshanti，對諸法不生不滅的證悟）。』
【English Translation】 English version: The World-Honored One should explain it for us.' The Buddha told Bodhisattva Universal Virtue (普賢, Puxian): 'If there are good men and good women who accomplish these four qualities, they will obtain this Lotus Sutra (法華經, Fahua Jing) after the Tathagata's (如來, Rulai) extinction.' Bodhisattva Universal Virtue said: 'If someone diligently recites this sutra while walking or standing, and contemplates this sutra, if someone forgets even a single phrase or verse of this sutra, many great bodhisattvas will go to that place, personally appear to offer, protect, and comfort their heart, also for the sake of offering to the Lotus Sutra, enabling them to understand it smoothly again. Those who see these bodhisattvas will rejoice and become even more diligent. Because of seeing me, they will attain samadhi (三昧, Sanmei, concentration) and dharani (陀羅尼, Tuoluoni, total retention). If in the evil age of the future, the four groups of disciples come to seek, uphold, recite, or write this Lotus Sutra, wanting to practice this Lotus Sutra, they should be single-mindedly diligent for twenty-one days (three seven days). After twenty-one days, I should also appear before that person and preach the Dharma for them.' (From the seventh volume of the Wonderful Dharma Lotus Flower Sutra)
Pure Diligence, Transforming Merit, Wealth, Enduring Suffering for a Long Time, Four Matters
In a past kalpa (劫, Jie), there was a Buddha named Extensive Bright Light (廣光明, Guang Guangming) (the Bodhisattva Conduct Sutra calls him Stain-Free Light). The king's son was named Merit of Wealth (財功德, Cai Gongde) (the Bodhisattva Conduct Sutra calls him Karma Head), and he was sixteen years old at the time. Relying on his handsome appearance, he became arrogant and initially did not respectfully bow to the Buddha. The Buddha then sought a way to see who could teach him. Eighty-four thousand bodhisattvas did not accept this task. There was a bodhisattva named Pure Diligence (凈精進, Jing Jingjin), who said: 'I can.' At that time, the great thousand world trembled six times. Bodhisattva Pure Diligence then went and stood outside the prince's palace gate. The prince saw him, spoke evil words of slander, smeared his face with dirt, and harmed his body with knives, sticks, tiles, and stones. The bodhisattva at that time was not angry, did not leave, and his mind was not weary or tired. After a thousand years, he endured such suffering. After twenty thousand years, he reached the second gate, and after eighty-four thousand years, less than seven days, he reached the seventh gate. At that time, the prince saw this bodhisattva and said: 'Ascetic, what are you seeking now?' Immediately, he developed an inconceivable mind towards the bodhisattva, thinking: 'Why has this person endured so much suffering for so long without being weary in his heart?' At that time, the bodhisattva knew that the prince's mind had already been subdued, so he spoke a verse, telling him to go to the Buddha. At that time, the prince abandoned his throne, left home in the Buddha's Dharma, listened to the Dharma, practiced according to the Dharma, and attained the non-origination forbearance (Anutpattika-dharma-kshanti, 無生忍, Wushengren, the realization of the non-arising and non-ceasing of all dharmas).'
時凈精進者我身是也。財功德者即彌勒是(出大集經第二十六卷又出調伏王子道心經菩薩行經大同)。
樹提摩納手出龍象五
樹提摩納。在寶藏佛前。右膝著地長跪叉手。前白佛言。世尊。我今發無上菩提心成就善根。於三乘法若我所顧得己利者。令我兩手自然而出白色龍象。佛神力故其兩手中即出龍象。其色純白七處到地。見是事已告言。龍象汝等。今者可升虛空去此。不遠遍雨此界八德香水。覺悟此界一切眾生。若有眾生得遇一渧。聞其香氣悉斷五蓋。所謂淫慾瞋恚睡眠掉戲疑。是時龍像在虛空中。周遊速疾猶如力士善射放箭。是二龍象所作諸事悉成就已。復還來至摩納前住。時樹提見之心大歡喜(出樹提摩納發菩提誓願經)。
普施求珠降伏海神以濟窮乏六
昔者菩薩從四姓生。墮地即曰。眾生萬禍吾當濟之。無明無法吾當除其盲聾令之聞見眾聖明范。九親驚曰。未聞孩幼而能言。斯將非天龍鬼神之靈乎。當卜之焉。答曰。吾為上聖之所化。懷普明之智。非彼眾妖慎無疑矣。言畢即默。親曰。兒有乾坤弘潤之志。將非凡夫乎。名曰普施。年至十歲。佛諸典籍流俗眾術靡不貫綜。辭親濟眾佈施貧乏。親曰。吾有最富之上名也。爾可恣意。對曰。不足乞作沙門。垂賚法服應器錫杖以斯濟
【現代漢語翻譯】 時凈精進之人就是我的化身。而財功德的代表就是彌勒菩薩。（出自《大集經》第二十六卷，也見於《調伏王子道心經》、《菩薩行經》等經典）。
樹提摩納手出龍象
樹提摩納（Suddhimati-manava，意為『凈意童子』）。在寶藏佛（Ratnagarbha Buddha）前，右膝著地，長跪合掌，向前對佛說：『世尊，我現在發無上菩提心，成就善根。如果我所做的一切是爲了利益自己，愿我的雙手自然生出白色的龍象。』由於佛的神力，他的兩手中立刻生出龍象，其顏色純白，七處著地（指四足、鼻子和尾巴）。見到此事後，樹提摩納說道：『龍象啊，你們現在可以升到虛空中，去到不遠的地方，遍灑這個世界八功德香水，覺悟這個世界的一切眾生。如果眾生能夠遇到一滴，聞到香氣，就能斷除五蓋（指貪慾、嗔恚、睡眠、掉舉和疑）。』當時，龍像在虛空中，周遊的速度就像力士善於射箭一樣迅速。這兩隻龍象所做的事情都圓滿完成後，又回到樹提摩納面前。當時，樹提摩納見到此景，心中非常歡喜。（出自《樹提摩納發菩提誓願經》）。
普施求珠降伏海神以濟窮乏
過去，菩薩從四姓（指婆羅門、剎帝利、吠舍、首陀羅）中降生。落地時就說：『眾生所有的災禍，我應當救濟他們。眾生的無明和沒有佛法，我應當除去他們的盲聾，讓他們聽聞和見到眾聖的明智典範。』父母親驚奇地說：『沒聽說過嬰兒剛出生就能說話，這難道不是天龍鬼神的靈異嗎？應當占卜一下。』菩薩回答說：『我是上聖所化生，懷有普遍光明的智慧，不是那些妖魔鬼怪，不要懷疑。』說完就沉默不語。父母親說：『這孩子有匡扶天地的弘大志向，難道不是凡人嗎？』於是給他取名叫普施（Sarvadada，意為『普遍施捨者』）。到了十歲，佛經和世俗的各種技藝沒有不精通的。他向父母辭行，去救濟眾生，佈施給貧困的人。父母親說：『我擁有最富有的名聲，你可以隨意取用。』普施回答說：『這還不夠，我請求出家做沙門（Sramana，意為『勤息』，指佛教出家修行者）。』父母親於是賜給他法衣和應器的錫杖，讓他用這些來救濟眾生。
【English Translation】 English version: The one who is pure and diligent is my embodiment. And the representation of merit through wealth is Maitreya (From the Great Collection Sutra, Volume 26; also found in the Sutra of Subduing the Prince's Aspiring Mind and the Sutra of the Bodhisattva's Conduct).
Suddhimati-manava Manifests Dragon Elephants from His Hands
Suddhimati-manava (meaning 'Pure-minded Youth'). Before Ratnagarbha Buddha (Buddha of Treasure Store), with his right knee on the ground, he knelt with palms joined and said to the Buddha: 'World Honored One, I now generate the unsurpassed Bodhi mind and accomplish good roots. If all that I do is for my own benefit, may white dragon elephants naturally emerge from my hands.' Due to the Buddha's divine power, dragon elephants immediately emerged from his two hands, their color purely white, touching the ground in seven places (referring to the four feet, nose, and tail). Seeing this, Suddhimati-manava said: 'Dragon elephants, you may now ascend into the sky, go not far from here, and sprinkle this world with the fragrant water of the eight merits, awakening all beings in this realm. If beings encounter a single drop and smell its fragrance, they will cut off the five coverings (referring to lust, hatred, sleepiness, restlessness, and doubt).' At that time, the dragon elephants traveled swiftly in the sky, like a strong man skillfully shooting arrows. After all the tasks performed by these two dragon elephants were perfectly completed, they returned to stand before Suddhimati-manava. Seeing this, Suddhimati-manava was greatly delighted (From the Sutra of Suddhimati-manava's Vow of Bodhi).
Sarvadada Seeks a Pearl and Subdues the Sea God to Aid the Poor
In the past, the Bodhisattva was born from the four castes (referring to Brahmins, Kshatriyas, Vaishyas, and Shudras). As soon as he was born, he said: 'I shall relieve all the calamities of sentient beings. I shall remove their ignorance and lack of Dharma, and I shall eliminate their blindness and deafness, so that they may hear and see the wise examples of all the sages.' His parents were surprised and said: 'We have never heard of an infant being able to speak at birth. Could this be the spirit of a dragon, god, or ghost? We should divine it.' The Bodhisattva replied: 'I am born from the transformation of a supreme sage, possessing universally bright wisdom, not those demons and monsters. Have no doubt.' After speaking, he remained silent. His parents said: 'This child has the great ambition to support the universe, could he not be an ordinary person?' So they named him Sarvadada (meaning 'Universal Giver'). By the age of ten, he was proficient in all Buddhist scriptures and secular arts. He bid farewell to his parents to relieve sentient beings and give alms to the poor. His parents said: 'I possess the most wealthy reputation, you may use it as you wish.' Sarvadada replied: 'This is not enough. I request to become a Sramana (meaning 'Striver', referring to a Buddhist monastic practitioner).' His parents then bestowed upon him monastic robes and a begging bowl, so that he could use these to relieve sentient beings.
眾。父母聽之。周旋教化經一大國。國有豪姓亦明眾書。睹其儀容普施心性惔怕凈若天金。有上聖之表。將為世雄。謂普施曰。吾有陋女愿給箕帚。答口。大善。須吾還也。即附載度海上岸入山。到無人處遙睹銀城。宮有毒蛇繞城七匝。體大百圍舉首相看。普施唸曰。斯有害心吾當興慈。蛇毒即滅垂首而眠。登首入城。城中天神睹之。欣豫曰。久服聖德今來翔茲。誠吾心願。留三旬。普施以事委付近臣。身受供饌。時供養畢以明月真珠一枚送之。珠明四萬里。志願若發眾寶滿足。若后得佛愿為弟子。普施曰可。即復前行。睹黃金城毒蛇圍城十有四匝。巨軀倍前舉首數丈。普施復入慈定蛇即垂首。登之入城。中有天人相見歡喜曰。久服靈耀翔茲甚善。愿留百八十日。吾所供養。過是辭退。天人復以神珠一枚送之。明耀二十萬里。志之所愿眾寶滿中。若子得道愿為弟子神足無上。即復前進睹琉璃城。又有毒蛇軀以繞城二十一匝。仰首瞋目當彼城門。復生慈定誓濟眾生。毒歇垂首登之入城。天人欣喜如前。請留三時。愿供所志期竟辭退。又送神珠明耀百六十萬里。珠之所在眾寶尋從。滿其明內在志所欲無求不獲。子得正覺愿為弟子有最明之智。曰必獲爾愿。普施得珠反其舊居。海諸神僉會議曰。吾等巨海唯斯三珠為吾榮華。
【現代漢語翻譯】 現代漢語譯本 大眾，父母聽從了他的話。他周遊教化，經過一個大國。這個國家有位豪門望族，也精通各種書籍。他看到普施（Pu Shi，菩薩名，意為普遍施捨）的儀容，內心非常敬佩，覺得他心地純凈，如同天上的黃金一般，具有聖人的氣度，將來必定成為世間的英雄。於是對普施說：『我有個醜陋的女兒，願意讓她為您執箕帚（指做妻子）。』普施回答說：『很好，等我回來再說吧。』隨即乘船渡海，上岸後進入山中。在無人之處，遠遠地望見一座銀城。宮殿外有毒蛇盤繞城墻七匝，身體巨大，周長達百圍，抬起頭來看著他。普施心想：『這條蛇懷有惡意，我應當生起慈悲心。』毒蛇的毒性立刻消失，垂下頭來睡覺。普施登上蛇頭進入城中。城中的天神看到他，非常高興地說：『久仰聖德，如今您能光臨此地，真是我的心願。』挽留他住了三十天。普施將事務委託給近臣，自己接受供養。供養完畢后，天神送給他一枚明月真珠，這顆珠子能照亮四萬里。只要心中有所願望，各種珍寶都會滿足。如果將來您能成佛，我願做您的弟子。普施說：『可以。』隨即繼續前行，看到一座黃金城，毒蛇盤繞城墻十有四匝，身體比之前的更大一倍，抬起頭來有數丈高。普施再次進入慈定（慈悲禪定），毒蛇立刻垂下頭。普施登上蛇頭進入城中。城中的天人相見后非常歡喜地說：『久仰您的靈耀，您能光臨此地真是太好了。』希望他能住一百八十天，他們會盡力供養，時間到了再辭別。天人又送給他一枚神珠，能照亮二十萬里。只要心中有所願望，各種珍寶都會充滿其中。如果將來您能得道，我願做您的弟子，擁有無上的神足通。隨即繼續前進，看到一座琉璃城。又有毒蛇盤繞城墻二十一匝，抬起頭來怒目而視，擋在城門前。普施再次生起慈定，發誓要救度眾生。毒性消失，毒蛇垂下頭，普施登上蛇頭進入城中。天人欣喜之情如同之前一樣，請求他住三個時辰，願意盡力供養，期限到了再辭別。又送給他一枚神珠，能照亮一百六十萬里。珠子所在之處，各種珍寶都會隨之而來，充滿珠子的光芒之內，心中所想沒有不能得到的。如果將來您能證得正覺，我願做您的弟子，擁有最明智的智慧。』普施說：『必定能實現你們的願望。』普施得到三顆珠子后返回原來的住處。海中的諸神共同商議說：『我們這片大海，只有這三顆珠子是我們的榮華。』
【English Translation】 English version The masses and his parents listened to him. He traveled around teaching and transforming, passing through a large kingdom. In this kingdom, there was a powerful and wealthy clan who were also well-versed in various books. Seeing Pu Shi's (Pu Shi, a Bodhisattva's name, meaning universal giving) appearance, they admired him greatly in their hearts, feeling that his heart was pure, like heavenly gold, possessing the demeanor of a sage, and would surely become a hero in the world in the future. Therefore, they said to Pu Shi, 'I have an ugly daughter, and I am willing to let her serve you with a broom (meaning to be your wife).' Pu Shi replied, 'Very good, I will consider it when I return.' Immediately, he boarded a ship to cross the sea, and after landing, he entered the mountains. In a deserted place, he saw a silver city from afar. Outside the palace, there were poisonous snakes coiling around the city walls seven times, their bodies huge, with a circumference of a hundred spans, raising their heads to look at him. Pu Shi thought, 'These snakes harbor malice, I should generate compassion.' The poison of the snakes immediately disappeared, and they lowered their heads to sleep. Pu Shi climbed onto the snake's head and entered the city. The gods in the city saw him and were very happy, saying, 'We have long admired your holy virtue, and now that you have come to this place, it is truly our wish.' They asked him to stay for thirty days. Pu Shi entrusted the affairs to his close ministers and accepted their offerings himself. After the offerings were completed, the gods gave him a bright moon pearl, which could illuminate forty thousand miles. As long as there is a wish in the heart, all kinds of treasures will be fulfilled. If you can become a Buddha in the future, I am willing to be your disciple. Pu Shi said, 'It is possible.' Then he continued forward and saw a golden city, with poisonous snakes coiling around the city walls fourteen times, their bodies twice as large as before, raising their heads several feet high. Pu Shi once again entered the Samadhi of Compassion (慈定, Cí Dìng), and the snakes immediately lowered their heads. Pu Shi climbed onto the snake's head and entered the city. The heavenly beings in the city were very happy to see him, saying, 'We have long admired your spiritual radiance, and it is wonderful that you have come to this place.' They hoped that he could stay for one hundred and eighty days, and they would do their best to make offerings, and then bid farewell when the time came. The heavenly beings also gave him a divine pearl, which could illuminate two hundred thousand miles. As long as there is a wish in the heart, all kinds of treasures will fill it. If you can attain enlightenment in the future, I am willing to be your disciple, possessing unsurpassed divine powers. Then he continued forward and saw a lapis lazuli city. There were also poisonous snakes coiling around the city walls twenty-one times, raising their heads and glaring angrily, blocking the city gate. Pu Shi once again generated the Samadhi of Compassion, vowing to save all sentient beings. The poison disappeared, the snakes lowered their heads, and Pu Shi climbed onto the snake's head and entered the city. The heavenly beings were as happy as before, requesting him to stay for three periods of time, willing to do their best to make offerings, and bid farewell when the time came. They also gave him a divine pearl, which could illuminate one million six hundred thousand miles. Wherever the pearl is, all kinds of treasures will follow, filling the light within the pearl, and there is nothing that cannot be obtained if it is desired in the heart. If you can attain perfect enlightenment in the future, I am willing to be your disciple, possessing the most intelligent wisdom. Pu Shi said, 'Your wishes will surely be fulfilled.' After obtaining the three pearls, Pu Shi returned to his original residence. The gods in the sea discussed together, saying, 'In our vast sea, only these three pearls are our glory.'
道士悉得。吾等寧當都亡諸寶不失斯珠。海神化為凡人。當普施前曰。吾聞仁者獲世上寶。可得觀乎。即以示之。神搏手奪取。普施曰。吾歷險跨海乃獲斯寶欲濟困乏。反為斯神所見奪乎。曰爾還吾珠不者吾竭爾海。神曰。巨海深廣孰能盡之。天勸作風。普施曰。吾于錠光佛前。愿得道力反覆眾海。指擢須彌震天地移諸剎。佛從吾志。吾今得之矣。今爾鬼物絲髮之力。焉能遏吾正真之勢乎。即並兩足摽渫海水投鐵圍外。遍凈天曰。吾昔于錠光佛前聞其志願。必為世尊度吾等眾生。即下助其渫水十分去八。海神怖曰。斯水盡矣。吾居壞也。即還其珠。尋路佈施。所過之國無復貧民。處處諸王無不改操。以五戒十善為國政法。開獄大赦。潤逮眾生遂至得佛。普施我身是。父者即白凈王是。母者即吾母舍妙是。時道士女今裘夷是。時銀城中天者今阿難是。金城天者目連是。琉璃城天者舍利弗是(出度無極集第一卷又出賢愚經)。
重勝王與女人一處為阿難所譏七
阿難白佛。憶念我昔入舍衛城。見重勝王菩薩與女人同牀。我謂犯穢心用惟慮得無異人。學梵行者于如來教將無造見聞想念。發斯語時三千大千世界六反振動。時重勝王菩薩即自踴身住于空中。去地四丈九尺。報阿難曰。犯禁穢者寧能踴身止虛空乎。在
【現代漢語翻譯】 現代漢語譯本 道士們全部都想得到這顆寶珠。我們寧願失去所有的寶物，也不能失去這顆寶珠。海神幻化成凡人的模樣，在大眾施捨之前說：『我聽說仁者獲得了世上的寶物，可以讓我觀賞一下嗎？』 普施就將寶珠給他看。海神一把奪了過去。普施說：『我歷經艱險，跨越重重海洋才得到這顆寶珠，想要用來救濟貧困的人，反而被你這海神奪走了嗎？』 於是說：『你還我寶珠，不然我就要竭盡你的海水。』 海神說：『大海深廣，誰能竭盡呢？』 天神勸他作法。普施說：『我曾在錠光佛（Dipamkara Buddha）前發願，要得到道力來翻轉眾海。』 指著須彌山（Mount Sumeru）說，震動天地，移動諸佛剎。佛順從我的志願，我現在已經得到這種能力了。你這鬼物，憑藉一絲一毫的力量，怎麼能阻擋我正真的氣勢呢？』 隨即併攏雙腳，攪動海水，投到鐵圍山（Cakravāda）之外。遍凈天（Subhakrtsna）說：『我過去在錠光佛前聽過他的志願，必定會成為世尊來度化我們這些眾生。』 隨即下凡幫助他攪動海水，十分中去了八分。海神害怕地說：『海水要乾涸了，我的居所要毀壞了。』 隨即歸還了寶珠。普施繼續尋路佈施，所經過的國家再也沒有貧困的百姓。各地的諸王沒有不改變行為的，都以五戒（Pañca-śīla）、十善（Daśa-kuśala）作為國家的政法，打開監獄大赦天下，恩澤遍及眾生，最終得以成佛。普施就是我的前身。父親就是凈飯王（Śuddhodana）。母親就是我的母親摩耶夫人（Māyā）。當時的道士女就是現在的裘夷。當時銀城中的天人就是現在的阿難（Ānanda）。金城的天人就是現在的目連（Maudgalyāyana）。琉璃城的天人就是現在的舍利弗（Śāriputra）。（出自《度無極集》第一卷，又出自《賢愚經》）。 重勝王（King Rangsheng）與女人同處一室，被阿難（Ānanda）所譏諷。 阿難（Ānanda）稟告佛陀說：『我回憶起過去進入舍衛城（Śrāvastī）時，看見重勝王菩薩（King Rangsheng Bodhisattva）與女人同牀。我以為他犯了淫穢之行，心中擔憂，恐怕會影響其他人。修學梵行的人，對於如來的教誨，將會有不好的見聞和想法。』 當他說出這些話的時候，三千大千世界（Tri-sahasra-mahā-sahasra-lokadhātu）發生了六種震動。當時重勝王菩薩（King Rangsheng Bodhisattva）立即從床上跳起來，停留在空中，距離地面四丈九尺。告訴阿難（Ānanda）說：『犯了禁戒和淫穢之行的人，能夠跳起來停留在虛空中嗎？』
【English Translation】 English version The Taoists all wanted to obtain this jewel. We would rather lose all our treasures than lose this jewel. The sea god transformed into the appearance of a mortal and said before the public almsgiving: 'I heard that the benevolent one has obtained a treasure of the world, may I have a look?' Then Pushi showed him the jewel. The sea god snatched it away. Pushi said: 'I went through dangers and crossed many oceans to obtain this jewel, wanting to use it to help the poor and needy, but it was snatched away by you, the sea god?' Then he said: 'Return my jewel, or I will exhaust your sea.' The sea god said: 'The sea is deep and wide, who can exhaust it?' The gods advised him to perform magic. Pushi said: 'I once made a vow before Dipamkara Buddha (Dipamkara Buddha) to obtain the power of the Tao to turn over the seas.' Pointing to Mount Sumeru (Mount Sumeru), he said, shaking the heavens and the earth, moving all the Buddha lands. The Buddha followed my wish, and I have now obtained this ability. You ghost, with a trace of strength, how can you stop my true momentum?' Then he joined his feet, stirred the sea water, and threw it outside the Cakravāda (Cakravāda). Subhakrtsna (Subhakrtsna) said: 'I heard his vow before Dipamkara Buddha (Dipamkara Buddha) in the past, that he would surely become the World Honored One to save us sentient beings.' Then he descended to help him stir the sea water, taking away eight out of ten parts. The sea god was afraid and said: 'The sea water is about to dry up, my residence is about to be destroyed.' Then he returned the jewel. Pushi continued to seek the way to give alms, and there were no more poor people in the countries he passed through. The kings everywhere changed their behavior, and they all used the Five Precepts (Pañca-śīla) and the Ten Virtues (Daśa-kuśala) as the political laws of the country, opened the prisons and granted amnesty to the world, and the grace reached all sentient beings, and finally he was able to become a Buddha. Pushi is my past life. The father is King Śuddhodana (Śuddhodana). The mother is my mother, Queen Māyā (Māyā). The Taoist woman at that time is now Qiuyi. The heavenly being in the silver city at that time is now Ānanda (Ānanda). The heavenly being in the golden city is now Maudgalyāyana (Maudgalyāyana). The heavenly being in the lapis lazuli city is now Śāriputra (Śāriputra). (From the first volume of the Collection of Infinite Crossing, and also from the Sutra of the Wise and Foolish). King Rangsheng (King Rangsheng) was in the same room with a woman and was ridiculed by Ānanda (Ānanda). Ānanda (Ānanda) reported to the Buddha: 'I recall that when I entered Śrāvastī (Śrāvastī) in the past, I saw King Rangsheng Bodhisattva (King Rangsheng Bodhisattva) in bed with a woman. I thought he had committed lewd acts, and I was worried that it would affect others. Those who practice pure conduct will have bad sights and thoughts about the Tathagata's teachings.' When he said these words, the Tri-sahasra-mahā-sahasra-lokadhātu (Tri-sahasra-mahā-sahasra-lokadhātu) shook in six ways. At that time, King Rangsheng Bodhisattva (King Rangsheng Bodhisattva) immediately jumped up from the bed and stayed in the air, four feet nine inches from the ground. He told Ānanda (Ānanda): 'Can someone who has committed prohibitions and lewd acts jump up and stay in the void?'
如來前。阿難投身即自悔過。如何偏見求大龍短。佛告阿難。彼女人者。乃往過去世為重勝王百生之偶。宿情未拔貪重勝顏。口發誓言。重勝王若與我願得遂所娛當從其教。時重勝王心知其念。晨朝正服入之其室。即時頌曰。
我愚悖于欲 諸佛所不嘆 能蠲恩愛者 得佛人中上
時女喜躍。即從坐起自投于地。歸命自責伏罪悔過。為重勝王而嘆頌曰。
吾已離諸欲 世尊之所嘆 節止恩愛著 愿佛無上道 前心之所想 今自首悔過 傷愍諸群生 究竟發道意
爾時重勝王授彼女訣。轉此女身後九十九劫當得作佛。號離無數百千所受如來(出慧上菩薩經上卷)。
大薩他婆渡海船壞殺身濟眾八
釋迦牟尼佛為菩薩時。名大薩他婆。當渡大海惡風壞船。語眾賈人捉我頭髮手足當渡汝等。人人捉已以刀自殺。大海水法不停死屍。即時疾風吹至岸邊(出大智論第四卷)。
菩薩端坐山中鳥孺頂上子未能飛不捨去九
菩薩在山。慈心端坐思惟不動。鳥孺頂上覺鳥在頂。懼卵墜落身不移搖。捨身而行彼處不動及鳥生翅。但未能飛終不捨去。如是自知便說此偈。
若能辦此事 于天人中天 能不觸嬈彼 此德無有上 是故彼世尊 最為第一神
【現代漢語翻譯】 現代漢語譯本 在如來（Tathagata）面前，阿難（Ananda）立刻投身懺悔自己的過錯。為什麼要以偏見之心去追求大龍的短處呢？佛（Buddha）告訴阿難：『那位女子，乃是過去世中重勝王（a former king）百世的配偶。因為前世的情感沒有消除，貪戀重勝王的美貌，口中發誓說：『重勝王如果能滿足我的願望，我將聽從他的教誨。』當時重勝王心裡知道她的想法，清晨穿戴整齊進入她的房間，隨即吟誦道： 『我愚昧地沉溺於慾望，這是諸佛（Buddhas）所不讚嘆的。能夠斷除恩愛的人，才能成為佛，是人中之上。』 當時那位女子歡喜跳躍，立刻從座位上起來，投身於地，歸命、自責、伏罪、悔過，為重勝王而讚頌道： 『我已經遠離各種慾望，這是世尊（World-Honored One）所讚歎的。節制和停止恩愛執著，愿能證得佛的無上道（Anuttara-samyak-sambodhi）。以前心中的想法，現在自己首罪悔過。憐憫和哀傷所有的眾生，最終發起菩提心（Bodhi-citta）。』 當時重勝王授予她授記（Vyakarana），說這位女子身後九十九劫（kalpa）之後，將得成佛，佛號為離無數百千所受如來（Li Wushu Baiqian Suoshou Tathagata）。（出自《慧上菩薩經》上卷） 大薩他婆（Mahasattvaka）渡海時船壞，犧牲自己救助眾人 釋迦牟尼佛（Sakyamuni Buddha）作為菩薩（Bodhisattva）時，名叫大薩他婆。當時他要渡過大海，遇到了惡劣的風暴，船要壞了。他對眾商人說：『抓住我的頭髮、手和腳，我將幫助你們渡過難關。』眾人抓住之後，他就用刀自殺。大海的規律是不停留死屍，隨即疾風將屍體吹到岸邊。（出自《大智度論》第四卷） 菩薩（Bodhisattva）端坐在山中，小鳥在頭頂築巢，小鳥的孩子還不能飛翔，菩薩不捨離去 菩薩在山中，以慈悲之心端坐思惟，一動不動。小鳥在他的頭頂築巢，他感覺到小鳥在頭頂，害怕鳥蛋墜落，身體不敢移動搖晃。他捨棄身體而安住不動，直到小鳥生出翅膀。即使小鳥還不能飛翔，菩薩始終不捨離去。像這樣，菩薩自知，於是說了這首偈（Gatha）： 『如果能辦成這件事，他就是天人中的天人（Devatideva）。能夠不觸動和打擾它們，這種德行是無上的。因此，那位世尊（World-Honored One），是最為第一的神。』
【English Translation】 English version Before the Tathagata (Thus Come One), Ananda (the Buddha's attendant) immediately prostrated himself and repented his faults. Why seek the shortcomings of the great dragon with prejudice? The Buddha (Enlightened One) told Ananda, 'That woman was the consort of King Chong Sheng (King of Multiple Victories) for a hundred lifetimes in the past. Her past affections had not been eradicated, and she was greedy for King Chong Sheng's beauty. She vowed, 'If King Chong Sheng grants my wishes and allows me to enjoy myself, I will follow his teachings.' At that time, King Chong Sheng knew her thoughts. In the early morning, he dressed properly and entered her room, and then recited: 'I am foolishly indulging in desires, which the Buddhas (Enlightened Ones) do not praise. Those who can renounce love and affection attain Buddhahood and are supreme among people.' At that time, the woman rejoiced and leaped up, immediately rising from her seat and throwing herself to the ground. She took refuge, blamed herself, confessed her sins, and repented, praising King Chong Sheng: 'I have already renounced all desires, which the World-Honored One (Bhagavan) praises. Restraining and stopping attachments to love and affection, I vow to attain the Buddha's unsurpassed path (Anuttara-samyak-sambodhi). The thoughts I had before, I now confess and repent. I pity and grieve for all sentient beings, and ultimately generate the Bodhi-citta (mind of enlightenment).' At that time, King Chong Sheng bestowed a prophecy (Vyakarana) upon her, saying that after ninety-nine kalpas (eons), this woman would attain Buddhahood, with the name Li Wushu Baiqian Suoshou Tathagata (Tathagata Separated from Innumerable Hundreds of Thousands of Receptions). (From the upper volume of the Hui Shang Bodhisattva Sutra) Mahasattvaka (Great Being) sacrifices himself to save others when the ship breaks while crossing the sea When Sakyamuni Buddha (the historical Buddha) was a Bodhisattva (Enlightenment Being), he was named Mahasattvaka. At that time, he was crossing the great sea when he encountered a terrible storm, and the ship was about to break. He said to the merchants, 'Grab my hair, hands, and feet, and I will help you cross over.' After everyone grabbed him, he killed himself with a knife. The law of the great sea does not retain corpses, and immediately a swift wind blew the corpse to the shore. (From the fourth volume of the Mahaprajnaparamita Sastra) The Bodhisattva (Enlightenment Being) sits upright in the mountains, birds nest on his head, and he does not leave until the chicks can fly The Bodhisattva was in the mountains, sitting upright in meditation with a compassionate heart, unmoving. Birds nested on his head, and he felt the birds on his head, fearing that the eggs would fall, so he did not dare to move or shake his body. He abandoned his body and remained still until the birds grew wings. Even though the birds could not yet fly, the Bodhisattva never left. Knowing this, the Bodhisattva spoke this verse (Gatha): 'If one can accomplish this, he is the Deva-tideva (God of Gods) among gods and humans. To be able to not touch or disturb them, this virtue is unsurpassed. Therefore, that World-Honored One (Bhagavan) is the most supreme of all gods.'
故在道場處 功德皆備具
(出僧伽羅剎經上卷)。
入海採珠以濟貧苦十
吾從無數劫以來精進求道。初無懈息自致得佛。超越九劫出彌勒前。我念過去時國人貧窮生憐愍心。乃欲入海求如意珠。眾人大會望風舉帆。詣海龍王從求頭上如意之珠。龍王聞其欲濟窮士即以珠與。時諸賈客各各采寶悉皆具足乘船來還。海中諸龍及諸神鬼悉共議言。此如意珠海中上寶。非世俗人所當獲者。云何損海益閻浮利。誠可惜之。當作方計還奪其珠不可失之。時諸龍鬼晝夜圍繞欲奪其珠。導師德尊如意珠力不能奪之。度海既畢。菩薩踴躍住于海邊。低頭下手咒愿海神。以珠繫頸。時海龍神因緣得便使珠墮海。導師感激吾行入海。乘船涉難勤苦無量乃得此寶。當救眾乏。於今海神反令墮海。敕邊侍人捉持器來。吾卷海水令至底泥。不得珠者終不休懈。即便卷水不惜壽命。水自然趣悉入器中。諸海龍神見之懷懼。此人威勢精進之力。誠非世有。水不久竭。即持珠來辭謝還之。吾等即爾相試不圖精進力勢如是。天上天下無能勝君。導師獲寶赍還國中。使雨七寶以供天下莫不安隱。時導師者則我身是(出生經第一卷)。
坐海以救估客十一
昔者菩薩與五百商人入海采寶。入海數月獲寶過載。將旋本土道
【現代漢語翻譯】 現代漢語譯本 因此，在道場這個地方，一切功德都具備。（出自《僧伽羅剎經》上卷）
入海採珠以救濟貧苦（十）
我從無數劫以來精進求道，從未懈怠，最終成就佛果，超越了九劫，走在了彌勒佛之前。我回憶過去的時候，看到國家人民貧窮，心生憐憫，於是想要進入大海尋找如意寶珠。眾人聚集在一起，望著風向揚起船帆。到達海龍王那裡，向他請求頭上的如意寶珠。龍王聽說我是爲了救濟窮人，就將寶珠給了我。當時，各位商人各自採集寶物，全部都裝滿了船，準備返回。海中的各位龍和各位神鬼一起商議說：『這如意寶珠是海中的至寶，不是世俗之人應當得到的。為什麼要損害大海來利益閻浮提（Jambudvipa，指我們所居住的這個世界）呢？實在可惜啊！應該想個辦法奪回寶珠，不能失去它。』當時，各位龍鬼日夜圍繞著我，想要奪取寶珠。但是導師（Bodhisattva，指菩薩）的德行高尚，如意寶珠的力量強大，他們無法奪走。渡海完畢后，菩薩歡欣鼓舞地站在海邊，低下頭，伸出手，向海神祝願，用繩子將寶珠繫在脖子上。當時，海龍神趁機使寶珠掉入海中。導師（Bodhisattva，指菩薩）非常激動，心想我親自入海，乘船經歷艱難困苦，才得到這件寶物，本想用來救濟眾人的匱乏，如今海神反而讓它掉入海中。於是命令身邊的侍從拿來器皿，說：『我要把海水全部捲起來，直到露出海底的泥土，如果找不到寶珠，我絕不罷休。』隨即開始卷水，不惜自己的生命。海水自然地流向器皿中。各位海龍神看到這種情況，感到恐懼，心想：『這個人威勢強大，精進的力量，實在不是世間之人所能擁有的。海水不久就要乾涸了。』於是拿著寶珠前來，道歉並歸還了寶珠。我們只是想試探一下你，沒想到你的精進力量如此強大。天上天下沒有人能夠戰勝你。導師（Bodhisattva，指菩薩）得到寶物后，帶回國中，降下七寶雨，供給天下，使天下沒有不安寧。當時的導師（Bodhisattva，指菩薩），就是我的前身。（出自《出生經》第一卷）
坐在海中以拯救商人（十一）
過去，菩薩（Bodhisattva）與五百位商人一起入海采寶。入海數月，獲得大量寶物，裝滿了船，準備返回故鄉。
【English Translation】 English version Therefore, in the place of the Bodhimanda (Bodhimanda, the place of enlightenment), all merits are fully present. (From the Sangharakshita Sutra, Volume 1)
Entering the sea to collect pearls to relieve the poor (Ten)
I have diligently sought the path for countless kalpas (kalpas, eons), never slacking, and finally attained Buddhahood, surpassing nine kalpas, ahead of Maitreya (Maitreya, the future Buddha). I recall the past when I saw the people of the country were poor, and I felt compassion. So, I wanted to enter the sea to seek the Mani (Mani, wish-fulfilling) pearl. The people gathered together, watching the wind and raising the sails. Arriving at the Sea Dragon King, I requested the Mani pearl on his head. The Dragon King heard that I wanted to relieve the poor, so he gave me the pearl. At that time, the merchants each collected treasures, all filled the ships, and prepared to return. The dragons and spirits in the sea discussed together, saying, 'This Mani pearl is the supreme treasure in the sea, not something that worldly people should obtain. Why should we harm the sea to benefit Jambudvipa (Jambudvipa, the world we live in)? It is a pity! We should find a way to take back the pearl, we cannot lose it.' At that time, the dragons and ghosts surrounded me day and night, wanting to seize the pearl. But the guide (Bodhisattva, a being on the path to Buddhahood) had noble virtues, and the power of the Mani pearl was strong, so they could not take it away. After crossing the sea, the Bodhisattva (Bodhisattva) stood joyfully on the seashore, lowered his head, stretched out his hand, and prayed to the sea god, tying the pearl around his neck with a rope. At that time, the sea dragon god took the opportunity to make the pearl fall into the sea. The guide (Bodhisattva) was very excited, thinking that I personally entered the sea, experienced hardships by boat, and finally obtained this treasure, which I intended to use to relieve the lack of the people. Now the sea god has made it fall into the sea. So, he ordered the attendants to bring utensils, saying, 'I will roll up all the seawater until the mud at the bottom of the sea is exposed. If I cannot find the pearl, I will never give up.' Then he began to roll up the water, not caring for his life. The seawater naturally flowed into the utensils. The sea dragons saw this situation and felt fear, thinking, 'This person has great power, and the power of diligence is something that worldly people cannot possess. The seawater will soon dry up.' So, they came with the pearl, apologized, and returned the pearl. We just wanted to test you, but we didn't expect your power of diligence to be so strong. No one in heaven and earth can defeat you. The guide (Bodhisattva) obtained the treasure and brought it back to the country, raining down seven treasures to supply the world, so that there was no unrest in the world. The guide (Bodhisattva) at that time was my past self. (From the Birth Sutra, Volume 1)
Sitting in the sea to save merchants (Eleven)
In the past, the Bodhisattva (Bodhisattva) and five hundred merchants entered the sea to collect treasures. After several months at sea, they obtained a large number of treasures, filled the ships, and prepared to return to their homeland.
逢飄風。雷電振地水神雲集。四周若城眼中出火波涌灌山。眾人啼曰。吾等死矣。恐怖易色仰天求哀。菩薩愴然心生計曰。吾之求佛但為眾生耳。海神所惡死屍。為其危命濟眾。斯乃開士之尚業矣。
吾不以身血注海。惡海神之意者船人終不被于岸。謂眾人曰。爾等屬手相持並援吾身。眾人承命。菩薩即引刀自害。海神德焉漂舟上岸。眾人普濟。船人抱尸號哭曰。斯必菩薩非凡之徒也。躄踴呼天。寧令吾等命殞于茲。無喪上德之士矣。其言真誠上感諸天。天帝釋睹菩薩之弘慈。帝釋下曰。斯至德菩薩將為聖雄。今自活之。以天神藥灌其口中。並通涂尸。菩薩即蘇忽起坐與眾相勞。帝釋以名寶滿其舟中。千倍於前。即還本土九親相見靡不歡悅。赒窮濟乏惠逮眾生。顯宣佛經開化愚冥。其國王服菩薩德詣稟清化。君仁臣忠率土持戒家有孝子。國豐毒歇黎庶歡欣。終生天上長離眾苦。菩薩累劫精進不休遂至得佛。殺身濟眾者吾身是也。天帝釋者彌勒是也。五百商人者今坐中五百應真是也(出殺身濟賈人經又出度無極集)。
從地踴出現長舌相十二
時千世界微塵等菩薩摩訶薩。從地踴出一心合掌仰瞻尊顏。而白佛言。我等於佛滅后。世尊分身所在國土滅度之處當廣說此經。我等亦自欲得是真凈大法受持讀
【現代漢語翻譯】 現代漢語譯本： 遭遇狂風。雷電震動大地，水神雲集。四周如同城墻一般，眼中射出火焰，波濤洶涌灌注山巒。眾人哭喊道：『我們都要死了！』恐懼變色，仰天哀求。菩薩悲憫，心中思量道：『我求佛道，正是爲了眾生啊。海神厭惡死屍，爲了解除他們的危難，救濟大眾，這才是菩薩應有的事業啊。』 『我不惜以身血注入大海，如果違背海神的意願，船上的人終究不能到達岸邊。』於是對眾人說：『你們緊緊抓住彼此的手，一起拉住我的身體。』眾人遵從命令。菩薩隨即拔刀自刎。海神因此高興，使船漂到岸邊，眾人得以普遍獲救。船上的人抱著菩薩的屍體號啕大哭道：『這一定是菩薩，不是凡人啊！』頓足捶胸，呼天搶地。『寧願讓我們喪命於此，也不能失去這樣高尚品德的人啊！』他們的話語真誠，感動了上天。天帝釋看見菩薩的弘大慈悲，天帝釋下來說道：『這位具有至高德行的菩薩將來會成為聖雄，現在我讓他復活。』於是用天上的神藥灌入他的口中，並塗抹全身。菩薩立刻甦醒，起身與眾人互相慰問。帝釋用名貴的寶物裝滿他們的船，比之前多了一千倍。隨即回到故鄉，與親人相見，無不歡喜。救濟貧窮，恩惠遍及眾生，廣泛宣揚佛經，開化愚昧。他們的國王敬佩菩薩的德行，前來稟告，接受教化。君王仁慈，臣子忠誠，全國上下持守戒律，家家都有孝子。國家富足，災禍止息，百姓歡欣。最終往生天上，永遠脫離眾苦。菩薩累劫精進不休，最終成就佛果。捨身救濟眾生的，就是我的前身。天帝釋就是彌勒菩薩。五百商人就是現在在座的五百應真（阿羅漢）。（出自《殺身濟賈人經》，又出自《度無極集》）。 從地涌現出廣長舌相十二 當時，如千世界微塵數一般的菩薩摩訶薩，從地涌出，一心合掌，仰望佛陀的尊容，對佛說：『我們將在佛陀滅度之後，在世尊分身所在的國土和滅度之處，廣泛宣說這部經。我們也希望能夠得到這真實清凈的大法，受持讀誦。』
【English Translation】 English version: Encountering a fierce wind. Thunder and lightning shook the earth, and water deities gathered. The surroundings were like city walls, with flames shooting from their eyes, and waves surged, inundating the mountains. The people cried out, 'We are all going to die!' Their faces changed with fear, and they looked up to the heavens, pleading for mercy. The Bodhisattva, filled with compassion, thought to himself, 'My seeking of Buddhahood is precisely for the sake of all beings. The sea deities detest corpses. To relieve their peril and save the masses, this is the noble task of a Bodhisattva.' 'I will not hesitate to shed my blood into the sea. If I go against the sea deities' will, the people on the ship will never reach the shore.' So he said to the people, 'Hold each other's hands tightly and pull on my body together.' The people obeyed. The Bodhisattva then drew his knife and killed himself. The sea deities were pleased, and the ship drifted to the shore, allowing all the people to be saved. The people on the ship embraced the Bodhisattva's corpse and wailed, 'This must be a Bodhisattva, not an ordinary person!' They stamped their feet and beat their chests, crying out to the heavens. 'We would rather lose our lives here than lose such a virtuous person!' Their words were sincere and moved the heavens. Sakra, the Lord of the Devas, seeing the Bodhisattva's great compassion, descended and said, 'This Bodhisattva of supreme virtue will become a great hero in the future. Now I will revive him.' He then poured celestial medicine into his mouth and applied it all over his body. The Bodhisattva immediately awoke, sat up, and greeted the people. Sakra filled their ship with precious treasures, a thousand times more than before. They then returned to their homeland, and their relatives were overjoyed to see them. They relieved the poor and needy, and their kindness extended to all beings. They widely proclaimed the Buddhist scriptures and enlightened the ignorant. Their king admired the Bodhisattva's virtue and came to him for guidance, accepting his teachings. The king was benevolent, the ministers were loyal, and the entire country observed the precepts. Every family had filial children. The country was prosperous, disasters ceased, and the people rejoiced. Eventually, they were reborn in the heavens, forever free from suffering. The Bodhisattva persevered diligently through countless kalpas and finally attained Buddhahood. The one who sacrificed himself to save the masses was my former self. Sakra, the Lord of the Devas, was Maitreya (the future Buddha). The five hundred merchants are the five hundred Arhats present here today. (From the Sutra of Sacrificing Oneself to Save Merchants, also from the Collection of Boundless Deliverance).' Emerging from the earth, appearing with a long, broad tongue twelve times At that time, Bodhisattva-Mahasattvas, as numerous as the dust particles in a thousand worlds, sprang forth from the earth, single-mindedly joining their palms and gazing up at the Buddha's venerable countenance, and said to the Buddha, 'After the Buddha's Parinirvana, in the lands where the World-Honored One's emanations are located and where He attains Nirvana, we will widely proclaim this Sutra. We also wish to obtain this true and pure Great Dharma, to uphold, read, and recite it.'
誦解說書寫而供養之。爾時世尊于文殊師利等無量百千萬億舊住娑婆世界菩薩及諸聲聞人非人等一切眾前。出廣長舌上至梵世。一切毛孔放無量色光。皆悉遍照十方世界。眾寶樹下師子坐上諸佛亦復如是(出法華經第六卷)。
牧牛小兒善說般若義弘廣大乘十三
昔有比丘精進持戒初不毀犯。住在精舍。所可諷誦是般若波羅蜜。有聞此比丘音聲莫不歡喜。有一小兒始年七歲城外牧牛。遙聞比丘誦說經聲。尋聲詣寺聽聞即解。貌大歡喜便問比丘。答不可意。小兒反說其義甚妙昔所希聞。比丘聞之嘆此小兒。乃有智慧非是凡人。時兒即去還至牛所。所牧牛犢散走入山。兒尋其跡值虎被害。生長者家第一夫人作子。夫人懷妊口便能說般若波羅蜜。從朝至暮初不應息。其長者家素不奉法。怪此夫人謂口妄語謂呼鬼病。卜問譴崇無能知者。家中內外皆悉憂惶。是時比丘入城分衛詣長者門。遙聞經聲心甚喜悅。即問長者內中誰說深經音聲微妙。長者報言。婦得鬼病。晝夜妄語口初不息。比丘報言。此非鬼病。但說深經甚有義理。疑此夫人所懷妊兒是佛弟子。長者意解。即留比丘與作飲食。日月滿足乃產一男。又無惡露。其兒適生叉手長跪說般若波羅蜜。夫人產已還復如本。如夢寤已了無所識。長者集僧睹兒說經初無質
【現代漢語翻譯】 現代漢語譯本：誦讀、理解、解說、書寫並供養《法華經》。那時，世尊在文殊師利等無量百千萬億居住在娑婆世界的菩薩以及諸聲聞、人、非人等一切大眾面前，伸出廣長的舌頭，上至梵天世界。一切毛孔放出無量顏色的光芒，全部照遍十方世界。眾寶樹下的獅子座上的諸佛也同樣如此。（出自《法華經》第六卷）
牧牛小兒善於解說般若的意義，弘揚廣大的大乘佛法。
過去有一位比丘，精進地持守戒律，從不違犯。他住在精舍里，所誦讀的是《般若波羅蜜經》。聽到這位比丘的聲音，沒有不歡喜的。有一個小孩子，剛滿七歲，在城外牧牛。遠遠地聽到比丘誦經的聲音，便循著聲音來到寺廟，聽聞后立刻理解。他非常高興，便向比丘提問，但比丘的回答不能令他滿意。小兒反而解說經義，非常精妙，是以前從未聽過的。比丘聽了，讚歎這個小兒，認為他很有智慧，不是凡人。當時，小兒就離開了，回到放牛的地方。他所牧的牛犢散開跑進了山裡。小兒尋找它們的軌跡，遇到了老虎，被老虎殺害。後來，他投生到一位長者的家中，成為第一夫人的兒子。夫人懷孕后，口中便能說《般若波羅蜜經》，從早到晚都不停歇。這位長者的家庭一向不信奉佛法，覺得這位夫人很奇怪，認為她在說胡話，或者說是得了鬼病。他們佔卜問神，祈求消災，但沒有人能知道原因。家中內外都非常憂慮和惶恐。這時，比丘入城乞食，來到長者的家門前。遠遠地聽到誦經的聲音，心中非常歡喜。他便問長者，家中是誰在說如此深奧微妙的經文。長者回答說：『我的妻子得了鬼病，晝夜不停地說胡話。』比丘說：『這不是鬼病，她所說的深奧經文很有道理。我懷疑這位夫人所懷的孩子是佛弟子。』長者聽后明白了，便留下比丘，供養飲食。十個月期滿后，夫人產下一個男孩，而且沒有污血。這個孩子剛出生，就合掌長跪，說《般若波羅蜜經》。夫人生產完畢后，恢復如初，就像從夢中醒來一樣，什麼都不記得了。長者召集僧眾，看到這個孩子說經，一點也不遲疑。
【English Translation】 English version: Reciting, understanding, explaining, writing, and making offerings to the Lotus Sutra. At that time, the World-Honored One, in front of Manjushri (Bodhisattva representing wisdom) and countless billions of Bodhisattvas dwelling in the Saha world (the world we live in), as well as all the shravakas (disciples who hear the Buddha's teachings), humans, non-humans, and all the assembly, extended his broad and long tongue, reaching up to the Brahma world (the highest heaven in Buddhist cosmology). All his pores emitted immeasurable colored light, illuminating all the ten directions. The Buddhas on the lion thrones under the jeweled trees were also like this. (From the sixth volume of the Lotus Sutra)
A cowherd boy skillfully explains the meaning of Prajna (wisdom) and propagates the vast Mahayana (Great Vehicle) Buddhism.
In the past, there was a bhikshu (monk) who diligently upheld the precepts and never violated them. He lived in a vihara (monastery). What he recited was the Prajnaparamita Sutra (Perfection of Wisdom Sutra). Whoever heard the voice of this bhikshu was delighted. There was a young boy, just seven years old, herding cattle outside the city. Hearing the sound of the bhikshu reciting the sutra from afar, he followed the sound to the temple, listened, and immediately understood. He was very happy and asked the bhikshu questions, but the bhikshu's answers were not satisfactory. The boy instead explained the meaning of the sutra, which was very profound and something he had never heard before. The bhikshu heard this and praised the boy, thinking that he was very wise and not an ordinary person. At that time, the boy left and returned to the place where he was herding cattle. The calves he was herding scattered and ran into the mountains. The boy followed their tracks and encountered a tiger, which killed him. Later, he was reborn into the family of an elder, as the son of the first wife. After the wife became pregnant, she could speak the Prajnaparamita Sutra from morning to night without stopping. This elder's family had never been devoted to Buddhism, and they found this wife strange, thinking that she was talking nonsense or had a ghost sickness. They divined and prayed for blessings, but no one could know the reason. Everyone inside and outside the house was very worried and fearful. At this time, the bhikshu entered the city to beg for food and came to the elder's gate. Hearing the sound of reciting the sutra from afar, he was very happy. He asked the elder who in the house was reciting such profound and wonderful scriptures. The elder replied, 'My wife has a ghost sickness and is talking nonsense day and night.' The bhikshu said, 'This is not a ghost sickness, but the profound scriptures she is speaking are very meaningful. I suspect that the child this wife is carrying is a disciple of the Buddha.' The elder understood and kept the bhikshu, offering him food. After ten months, the wife gave birth to a boy, and there was no foul discharge. As soon as the child was born, he put his palms together and knelt down, reciting the Prajnaparamita Sutra. After the wife gave birth, she returned to normal, as if she had woken up from a dream and remembered nothing. The elder gathered the sangha (Buddhist community) and saw the child reciting the sutra without any hesitation.
礙。是時眾僧各各一心觀此小兒。長者問言。此為何等。比丘答曰。真佛弟子。慎莫驚疑。好養育之。此兒后大當為一切眾人作師。吾等悉當從其啟受。至七歲悉知微妙。與眾超絕智度無極。諸比丘等皆從受學。經中誤脫有所短少。皆為刪定足其所乏。兒每出入有所至止。輒開化人使發大乘。長者家室內外大小五百人眾。皆從兒學發大乘意悉行佛事。兒所教授城郭市裡。凡所開發無上道意者八萬四千。承受弟子者五百人。諸比丘聞之意解志求大乘皆得法眼凈。佛告阿難。是時小兒者吾身是也。時比丘者迦葉佛是也(出小兒聞法即解經)。
經律異相卷第九 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第十(隨機現身上菩薩部第三)
梁沙門僧旻寶唱等集能仁為帝釋身度先友人一能仁為淫女身轉身作國王舍飴鳥獸二釋迦為薩婆達王割肉貿鷹三文殊為少年身化金首女四一切妙見為盲父母子遇王獵所射五曠野等為殊形化諸異類六婆藪為仙人身度六百二十萬估客七為轉輪王身發願佈施八為國王身以眼施病人九為國王身治梵志罪十為國王身舍國城妻子十一為國王身化濟危厄十二為蓮花太子身以髓施病人十三為王太子身出血施病人十四
能仁為帝釋身度先友人一
菩薩為天
【現代漢語翻譯】 現代漢語譯本： 阿難問：『這時，大家一心觀看這個小兒。』長者問道：『這是什麼人？』比丘回答說：『這是真正的佛弟子，千萬不要驚慌懷疑，好好地養育他。』這個孩子長大后，應當為一切眾人作導師，我們都應當跟隨他學習佛法。到七歲時，完全通曉微妙的佛法，他的智慧超絕，沒有邊際。眾比丘都跟隨他學習，經典中如有錯誤遺漏或短缺的地方，都由他來刪改訂正，補足所缺。這個孩子每次出入，無論到什麼地方，總是開導教化人們，使他們發起大乘菩提心。長者家中，室內室外，大小五百人，都跟隨這個孩子學習，發起大乘意念，全都修行佛事。這個孩子所教導的城郭、市裡，凡是被他啓發而發起無上道意念的人有八萬四千，接受他教導的弟子有五百人。眾比丘聽聞此事後，心意開解，立志追求大乘佛法，都得到了清凈的法眼。』佛告訴阿難：『當時的小兒就是我的前身，當時的比丘就是迦葉佛（Kasyapa Buddha）的前身。』（出自《小兒聞法即解經》）。
《經律異相》卷第九 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第十（隨機現身上菩薩部第三）
梁朝沙門僧旻、寶唱等編輯：能仁（Sakyamuni）化身為帝釋（Indra）度化先前的友人；能仁化身為**，轉身成為國王，捨棄食物給鳥獸；釋迦（Sakyamuni）化身為薩婆達王（Sarvada），割肉換鷹；文殊（Manjusri）化身為少年，度化金首女；一切妙見化身為盲人父母的兒子，在國王狩獵時被射中；曠野等化為各種不同的形象，度化各種不同的異類；婆藪（Vasu）化身為仙人，度化六百二十萬商人；化身為轉輪王（cakravartin），發願佈施；化身為國王，以眼睛佈施給病人；化身為國王，懲治梵志的罪行；化身為國王，捨棄國家、城池、妻子；化身為國王，救濟危難；化身為蓮花太子，以骨髓佈施給病人；化身為王太子，出血佈施給病人。
能仁化身為帝釋度化先前的友人
菩薩（Bodhisattva）為天
【English Translation】 English version: Ananda asked: 'At that time, everyone was single-mindedly observing this young child.' The elder asked: 'Who is this?' The Bhikshu (monk) replied: 'This is a true disciple of the Buddha. Do not be alarmed or doubtful, but nurture him well.' This child, when he grows up, will be a teacher for all people, and we should all follow him to learn the Dharma. By the age of seven, he will fully understand the subtle Dharma, and his wisdom will be extraordinary and boundless. All the Bhikshus will follow him to learn, and if there are any errors, omissions, or deficiencies in the scriptures, he will revise and correct them, and supplement what is lacking.' Every time this child goes out, wherever he goes, he always guides and teaches people, causing them to generate the Bodhicitta (mind of enlightenment) of the Mahayana (Great Vehicle). In the elder's house, inside and outside, five hundred people, both young and old, all follow this child to learn, generate the Mahayana intention, and all practice Buddhist activities. In the cities and towns taught by this child, those who are inspired to generate the intention for the unsurpassed path number eighty-four thousand, and those who receive his teachings as disciples number five hundred. When the Bhikshus heard of this, their minds were opened, and they resolved to seek the Mahayana Dharma, and they all attained the pure Dharma eye.' The Buddha told Ananda: 'The young child at that time was my former self, and the Bhikshu at that time was the former self of Kasyapa Buddha.' (From 'The Sutra of the Young Child Hearing the Dharma and Immediately Understanding the Scriptures').
The Ninth Scroll of the Sutra and Vinaya Differences Taisho Tripitaka Volume 53, No. 2121 Sutra and Vinaya Differences
The Tenth Scroll of the Sutra and Vinaya Differences (Third Section: Bodhisattvas Appearing at Random)
Compiled by the Shramanas Sengmin and Baochang of the Liang Dynasty: Sakyamuni manifested as Indra to liberate his former friend; Sakyamuni manifested as **, transforming into a king, giving food to birds and beasts; Sakyamuni manifested as King Sarvada, cutting off his flesh to trade for an eagle; Manjusri manifested as a young boy, liberating the Golden-Headed Woman; All Wonderful Sight manifested as the son of blind parents, shot by the king while hunting; Wilderness and others transformed into various forms, liberating various kinds of different beings; Vasu manifested as a hermit, liberating six million two hundred thousand merchants; manifested as a Cakravartin (wheel-turning king), vowing to give alms; manifested as a king, giving his eyes to a sick person; manifested as a king, punishing the crimes of a Brahmin; manifested as a king, abandoning his country, city, wife, and children; manifested as a king, saving those in danger; manifested as Prince Lotus, giving his marrow to a sick person; manifested as a crown prince, giving his blood to a sick person.
Sakyamuni manifested as Indra to liberate his former friend
The Bodhisattva as a Deva (god)
帝釋。志存苦空非身之相。坐則思惟。游則教化。愍愚愛智精進無休。睹其宿友受婦人身。為富姓妻惑乎財色。不覺無常居市坐肆。帝釋化為。商人婦人要坐。商人熟視而笑。婦乃怪之。側有一兒播𩌿躍戲。商人復笑。有人父病子以牛祠。商人亦笑。有一婦人抱兒。兒刮母頰血流交頸。商人復笑。是富姓妻問曰。君住吾前含笑不止。屬吾搏兒何以見笑。商人答曰。卿吾良友今相忘乎。婦人悵然意益不悅。怪商人言。商人又曰。吾所以笑搏兒者。兒是卿先父。魂神今為卿作子。一世之間有父不識何況長久乎。播𩌿兒者生本是牛。牛死還為主作子。家以牛皮用貫此𩌿。兒今播打不識故體。用牛祭者父病請愈。猶服鴆毒以救疾也。父終為牛累世屠戮。今此祭牛還受人體。刮母而兒。兒本小妻。母是嫡妻。女情妒嫉常加酷暴。妾含怨恨。妻終為嫡妻子。㩴面傷體故不敢怨。夫心無恒。昔憎今愛何常之有。一世不知豈況累劫。經曰。以色自壅盲于大道。專邪聲者不聞佛音。吾是以笑之耳。世榮若電恍惚即滅。當覺非常莫與愚並。崇德六度。吾今反居後日必造子門。言竟不現。婦悵而歸。齋心敬望。後果在門。狀丑衣弊。曰吾友在內。爾呼之來。門人入告具以狀言。婦人出曰。爾非吾友。釋笑而云。變形易服子尚不識。豈況異世。
【現代漢語翻譯】 現代漢語譯本： 帝釋天（Indra，佛教的護法神）一心向往脫離苦難和空性的境界，不執著于肉身的表象。他坐著的時候就思考佛法，行走的時候就教化眾生，憐憫愚昧的人，喜愛有智慧的人，精進修行從不懈怠。他看到自己過去的朋友轉產生為女人，做了富人的妻子，沉迷於錢財和美色，不覺悟世事無常，在市場店舖里忙碌。 帝釋天於是化身為一個商人婦人，故意坐在她旁邊。商人仔細地看著她，然後笑了。婦人感到奇怪。旁邊有一個小孩在玩弄牛皮做的毽子。商人又笑了。有人因為父親生病，要用牛來祭祀神靈，商人也笑了。有一個婦人抱著孩子，孩子抓破了母親的臉頰，鮮血流淌，母子緊緊相擁，商人還是笑了。這個富人的妻子問：『你站在我面前，一直笑個不停，又看著我的孩子笑，這是為什麼呢？』 商人回答說：『你忘記我了嗎？我們是老朋友啊。』婦人聽了更加不高興，覺得商人的話很奇怪。商人又說：『我笑那個玩毽子的孩子，是因為他就是你前世的父親，他的靈魂現在成了你的兒子。短短一生都互相不認識，更何況是漫長的輪迴呢？那個玩毽子的孩子，前世本來是一頭牛。牛死後又轉世成為主人的兒子。家裡用牛皮做成毽子，這個孩子現在玩弄它，卻不認識這是他前世的身體。用牛來祭祀神靈，希望父親的病能好，這就像服用毒藥來治病一樣。父親最終會因為牛而遭受累世的屠殺。現在用牛祭祀，他將來還要轉世為人。』 『那個抓破母親臉頰的孩子，前世是你的小妾。母親是你的正妻。小妾因為嫉妒，經常對你進行殘酷的虐待，心中充滿怨恨。你死後轉世成為正妻的兒子，抓破你的臉，是因為前世你經常打她的臉，讓她受傷，所以她現在不敢怨恨你。丈夫的心是無常的，以前憎恨的現在又愛，有什麼是永恒不變的呢？一輩子都不知道，更何況是累世的輪迴呢？』 經書上說：『被美色矇蔽，就會對大道視而不見。只聽信邪惡的聲音，就聽不到佛的教誨。』我就是因為這些才笑的。世間的榮華就像閃電一樣，轉瞬即逝。應當覺悟世事無常，不要和愚昧的人同流合污，要崇尚道德，修行六度（六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）。我現在先走了，以後一定會到你家來。』說完，商人就消失不見了。婦人悵然若失地回到家中，齋戒沐浴，恭敬地盼望著。後來，果然有一個人來到她家門前，長相醜陋，衣衫襤褸，說：『我的朋友在裡面嗎？請你叫她出來。』門人進去稟告，詳細地描述了他的樣子。婦人出來后說：『你不是我的朋友。』帝釋天笑著說：『只是改變了形貌和服飾，你就不認識我了，更何況是不同的世界呢？』
【English Translation】 English version: Indra (Śakra, the lord of gods in Buddhism), with his mind set on the suffering and emptiness, not clinging to the appearance of the physical body, contemplates when sitting, and teaches and transforms beings when walking. He pities the ignorant, loves the wise, and diligently cultivates without ceasing. He saw that his former friend had been reborn as a woman, the wife of a wealthy man, and was deluded by wealth and beauty, unaware of impermanence, busying herself in the market stalls. Therefore, Indra transformed himself into a merchant woman and deliberately sat next to her. The merchant carefully looked at her and then laughed. The woman felt strange. Beside them, a child was playing with a shuttlecock made of leather. The merchant laughed again. Someone was about to sacrifice a cow to the gods because his father was sick, and the merchant laughed as well. A woman was holding a child, and the child scratched the mother's cheek, causing blood to flow, yet they embraced tightly, and the merchant still laughed. The wealthy man's wife asked, 'You stand before me, constantly smiling, and you also laugh at my child. Why is that?' The merchant replied, 'Have you forgotten me? We are old friends.' The woman became even more displeased and found the merchant's words strange. The merchant continued, 'The reason I laugh at the child playing with the shuttlecock is that he is your father from a previous life, and his soul is now your son. Even in a short lifetime, you don't recognize each other, let alone in the long cycle of rebirths. That child playing with the shuttlecock was originally a cow in his previous life. After the cow died, he was reborn as the master's son. The family uses cowhide to make the shuttlecock, and the child now plays with it, not recognizing it as his former body.' 'Sacrificing a cow to the gods in the hope that the father's illness will be cured is like taking poison to cure a disease. The father will ultimately suffer countless killings because of the cow. Now, by sacrificing the cow, he will be reborn as a human in the future.' 'The child who scratched his mother's cheek was your concubine in a previous life. The mother was your principal wife. The concubine, out of jealousy, often subjected you to cruel abuse, filled with resentment. After you died, you were reborn as the principal wife's son, scratching your face because in your previous life, you often slapped her face, causing her injury, so she now dares not resent you. The husband's heart is impermanent; what was once hated is now loved. What is constant? You don't know even for a lifetime, let alone for countless eons?' The scriptures say, 'Being blinded by beauty, one becomes blind to the Great Path. Only listening to evil sounds, one cannot hear the Buddha's teachings.' That is why I laugh. Worldly glory is like lightning, fleeting in an instant. One should awaken to the impermanence of things, not associate with the ignorant, and uphold virtue, cultivating the Six Perfections (the six ways to reach the other shore: generosity, morality, patience, diligence, concentration, and wisdom). I will leave now and will surely visit your home in the future.' After speaking, the merchant disappeared. The woman returned home, feeling lost, and fasted and bathed, respectfully awaiting. Later, a person indeed came to her door, ugly in appearance and dressed in rags, saying, 'Is my friend inside? Please call her out.' The doorman went in to report, describing his appearance in detail. The woman came out and said, 'You are not my friend.' Indra smiled and said, 'You don't recognize me just because I have changed my appearance and clothing, let alone in different worlds?'
重曰。爾勤奉佛。佛時難值。高行比丘難得供養。命在呼吸無墮世惑。言畢不現。舉國歡嘆。各執六度高妙之行。佛告秋露子。婦人彌勒是也。天帝釋吾身是也(出彌勒為女身經)。
能仁為淫女身轉身作國王舍飴鳥獸二
過去世時優波羅越國。五穀豐熟人民眾多。國中有王名波羅。先時有淫女容色姝麗。遇往他舍值其生男欲啖其子。淫女問之。報言我饑。淫女言。且待我為汝覓食。答言。饑急。卿未出門我當餓死。那能待卿。淫女念言。若持兒去母便餓死。若置便啖要令俱濟。淫女自割兩乳與之令啖。其母便食。淫女問言。卿為飽未。報言已飽。淫女還家。有一男子至淫女舍。見之便言。誰割汝乳。便有悲意不復起欲。男子問言。姊當爲我現此至誠。淫女言。實誠至者令乳平復。應時兩乳平復如故。釋提桓因見此淫女佈施之福。恐奪其座。作婆羅門往至其家。淫女便以金缽盛飯與婆羅門。時婆羅門卻不肯受。女問道人何為不受。報言。我不用食。聞汝佈施乳為審爾不。報言實然。婆羅門言。汝持乳施意寧悔不。女曰。若我至誠持乳佈施意無異者。令我轉身得作男子。言竟即轉。時優波羅越王。治國已五十歲。壽盡終亡。傍臣左右聞淫女人轉身作男。念言。正當立之作王。便共請立。既立之後好喜佈施。
【現代漢語翻譯】 重（人名）說：『你們勤奮地信奉佛法，佛出世是非常難遇到的。具有高尚品行的比丘也很難得到供養。生命就在呼吸之間，不要沉迷於世俗的迷惑。』說完就不見了。全國上下歡欣讚歎，各自奉行六度（佈施、持戒、忍辱、精進、禪定、智慧）這些高妙的修行方法。佛告訴秋露子（佛弟子名）：『（故事中的）婦人就是彌勒（未來佛），天帝釋（帝釋天）就是我。』（出自《彌勒為女身經》）。
能仁（釋迦牟尼佛）爲了身體轉身成為國王，捨棄食物給鳥獸（的故事）二：
過去世的時候，在優波羅越國（國名），五穀豐收，人民眾多。國中有一位國王名叫波羅（國王名）。先前有一個婦人，容貌美麗。有一天，她去別人家，正趕上那家婦女生了個男孩，想要吃掉自己的孩子。婦人問她原因。那婦人回答說：『我餓了。』婦人說：『請等一下，我為你找吃的。』那婦人回答說：『我餓得厲害，你還沒出門我就要餓死了，怎麼能等你呢？』婦人心想：『如果我把孩子拿走，母親就會餓死；如果我把孩子留下，孩子就會被吃掉。一定要想個辦法讓她們都活下來。』於是婦人割下自己的兩個乳房給那婦人吃，那婦人就吃了。婦人問她：『你吃飽了嗎？』那婦人回答說：『吃飽了。』婦人回到家。有一個男子來到婦人家，看見了她的情況，就說：『是誰割了你的乳房？』男子心生悲憫，不再有邪念。男子問婦人：『你能不能為我展現你的至誠之心？』婦人說：『如果我的至誠之心是真的，就讓我的乳房恢復原狀。』話音剛落，兩個乳房就恢復如初。釋提桓因（帝釋天）看見這位婦人佈施的福報如此之大，害怕她奪走自己的寶座，就變成一個婆羅門來到她家。婦人就用金缽盛飯給婆羅門。當時，婆羅門卻不肯接受。婦人問婆羅門為什麼不接受。婆羅門回答說：『我不是爲了食物而來，我聽說你佈施乳房是真的嗎？』婦人回答說：『是真的。』婆羅門說：『你用乳房佈施，心裡後悔嗎？』婦人說：『如果我至誠地用乳房佈施，心裡沒有後悔，就讓我轉身變成男子。』說完，她就變成了男子。當時，優波羅越國王治理國家已經五十年，壽命已盡而去世。旁邊的臣子們聽說婦人轉身變成了男子，心想：『正好可以立他為王。』於是就一起請求立他為王。他即位之後，非常喜歡佈施。
【English Translation】 Chong (name of a person) said: 'You diligently practice the Buddha's teachings, it is very rare to encounter a Buddha. It is also difficult to make offerings to Bhikkhus (Buddhist monks) with noble conduct. Life is but a breath, do not fall into worldly delusions.' After speaking, he disappeared. The whole country rejoiced and praised, each practicing the sublime conduct of the Six Perfections (dana - generosity, sila - discipline, kshanti - patience, virya - diligence, dhyana - concentration, prajna - wisdom). The Buddha told Qiulu Zi (name of a Buddhist disciple): 'The woman (in the story) is Maitreya (the future Buddha), and the Shakra (the ruler of the Trāyastriṃśa Heaven) is myself.' (From the Sutra of Maitreya as a Woman).
The Munificent One (Shakyamuni Buddha) transformed his body into a king, giving food to birds and beasts (story) two:
In a past life, in the country of Upalavarta (name of a country), the five grains were abundant and the people were numerous. There was a king in the country named Boro (name of a king). Previously, there was a woman with a beautiful appearance. One day, she went to someone else's house and happened to find that the woman of that house had given birth to a boy and wanted to eat her own child. The woman asked her why. The woman replied: 'I am hungry.' The woman said: 'Please wait a moment, I will find food for you.' The woman replied: 'I am very hungry, I will starve to death before you even leave the door, how can I wait for you?' The woman thought: 'If I take the child away, the mother will starve to death; if I leave the child, the child will be eaten. I must find a way to save them both.' So the woman cut off her own two breasts and gave them to the woman to eat, and the woman ate them. The woman asked her: 'Are you full?' The woman replied: 'I am full.' The woman returned home. A man came to the woman's house, saw her situation, and said: 'Who cut off your breasts?' The man felt compassion and no longer had any evil thoughts. The man asked the woman: 'Can you show me your sincerity?' The woman said: 'If my sincerity is true, let my breasts be restored to their original state.' As soon as she finished speaking, her two breasts were restored to their original state. Shakra (the ruler of the Trāyastriṃśa Heaven) saw that this woman's merit of giving was so great that he was afraid she would take his throne, so he transformed into a Brahmin and came to her house. The woman filled a golden bowl with rice and gave it to the Brahmin. At that time, the Brahmin refused to accept it. The woman asked the Brahmin why he would not accept it. The Brahmin replied: 'I did not come for food, I heard that you gave away your breasts, is it true?' The woman replied: 'It is true.' The Brahmin said: 'Do you regret giving away your breasts?' The woman said: 'If I sincerely gave away my breasts and have no regrets in my heart, let me be transformed into a man.' As soon as she finished speaking, she was transformed into a man. At that time, the king of Upalavarta had ruled the country for fifty years and had died of old age. The surrounding ministers heard that the woman had been transformed into a man and thought: 'We can just make him the king.' So they all requested to make him the king. After he ascended the throne, he was very fond of giving.
隨其所須皆給與之。教一天下持八關齋。如是國治人民歡樂壽算延長。王乃念言。我雖佈施未以身施。以身施者爾乃為難。時王即以蘇香涂身。便入空山臥巖石上。是諸百鳥皆來生啖。命過之後生婆羅門家。端正妍好。至年長大竊出向市。觀見販賣貧窮乞者即悲哀之言。此人民若使富樂則不販賣。馳白父母乞為沙門。父母不許。便不食五日。諸親知來咸相曉諫。童子不應。諸親喻其父母勸聽學道。父母相看悲泣聽之。子供養父母六七日中。又復圍繞三匝作禮便去。至叢樹間見兩道人。得五神通露坐念道。為人民故作勤苦行。童子即便坐叢樹下。禪思苦行即得五通。精進勇猛逾二道人。諸道人法樹果自墮乃取食之不從樹擿。道人共行求諸果蓏。見妊身虎。童子道人語兩道人。虎今不久當產。飢餓經日恐自啖子。誰能持身食之。彌勒言曰。我當持身食之。採果適還見虎已產。甚大飢餓欲食其子。童子道人語兩道人。虎已產乳饑欲啖子。誰能持身救其饑苦共至虎所。虎開目張口向兩道人。道人畏懼便飛虛空。其一人言。卿之至誠為如是耶。屬身食虎今何故飛。其一道人哀之淚出。左右顧視並無所有。童子道人即取利刀刺臂流血。如是七處血入虎口因以飲之自投虎前以身食虎。佛語阿難。欲知爾時淫女及立為王並婆羅門子投身
喂虎悉是我身。時道人者是迦葉彌勒二菩薩也。我勤精進六十劫中以身佈施。超越九劫出彌勒前得成為佛(出前世三轉經)。
釋迦為薩婆達王身割肉貿鷹三
昔者釋迦菩薩為大國王。號薩婆達。普施眾生恣其所索愍濟厄難。天神鬼龍僉然而曰。天帝位尊初無常人。識其行高慈慧福隆。死則為之。懼王奪其天位往而試之以照真偽。帝釋現之命邊王曰。今彼人王慈潤滂沛福德巍巍。恐其志求奪吾帝位。即化為鷹。邊王作鴿。鴿趣王足下恐怖而云。大王哀哉吾命窮矣。王曰。莫恐吾今活汝。鷹尋后至云。吾鴿向來。鴿是吾食愿王相還。王曰。鴿來活命終始無違。爾茍欲得肉令重百倍。鷹曰。唯愿得鴿不用余肉。王曰。以何物令爾置鴿歡喜去耶。鷹曰。若王慈惠必愍眾生者割王肌肉而以易鴿吾當欣受。王乃大喜。自割髀肉對鴿稱之令與鴿等。鴿逾自重割身肉盡。故未能敵瘡痛無量。王以慈忍又命近臣曰。爾殺我稱髓令與鴿等。吾奉佛重誡濟眾危厄。雖有眾惱猶如微風焉能動太山乎。鷹照王懷各複本身。稽首于地曰。大王欲何志尚惱苦若茲。曰吾不志天帝釋及飛行皇帝。吾觀眾生沒於盲冥不睹三尊。恣行兇禍投身無擇之獄。為之惻愴。誓願求佛。拔濟眾生令得泥洹。天帝驚曰。愚謂大王欲奪吾位。是以相擾將何可
【現代漢語翻譯】 現代漢語譯本 『喂虎悉是我身』，指的是過去世捨身喂虎的故事。這裡的『道人』指的是迦葉（Kashyapa）和彌勒（Maitreya）兩位菩薩。我（釋迦牟尼佛）勤奮精進六十劫中，以自身佈施，超越九劫，在彌勒之前得成佛果。（出自《前世三轉經》）
釋迦牟尼佛前世為薩婆達（Sarvadada）王，割肉換鷹的故事
過去，釋迦菩薩曾是一位偉大的國王，名叫薩婆達（Sarvadada），他普遍施捨給眾生，滿足他們的需求，憐憫救濟他們的危難。天神、鬼、龍等都說：『天帝（帝釋，Indra）地位尊貴，但並非永恒不變。』他們知道薩婆達王的德行高尚，慈悲智慧和福德深厚，認為他死後可能會取代天帝的位置。因此，天帝爲了試探薩婆達王的真心，就前往試探，以驗證他的真偽。帝釋（Indra）化身為一隻鷹，對邊境的國王說：『現在那位人王慈悲恩澤廣佈，福德高大巍峨，恐怕他心懷志向要奪取我的帝位。』隨即化為一隻鷹。邊境的國王化作一隻鴿子。鴿子飛到薩婆達王的腳下，驚恐地說：『大王啊，可憐我性命將盡了！』國王說：『不要害怕，我今天救活你。』鷹隨即趕到，說：『我的鴿子飛到你這裡來了。鴿子是我的食物，希望大王還給我。』國王說：『鴿子來投奔我以求活命，我始終不會違背承諾。如果你一定要得到肉，我可以給你百倍于鴿子的肉。』鷹說：『我只想要鴿子，不需要其他的肉。』國王說：『用什麼東西來代替鴿子，才能讓你歡喜離去呢？』鷹說：『如果大王慈悲憐憫眾生，就割下大王的肌肉來換鴿子，我就會欣然接受。』國王聽后非常高興，自己割下大腿上的肉，放在秤上，與鴿子重量相等。但鴿子越來越重，國王割盡全身的肉，仍然不能與鴿子相等，痛苦無比。國王以慈悲忍耐之心，又命令身邊的近臣說：『你們殺了我，稱量我的骨髓，使之與鴿子相等。我奉行佛陀的教誨，重視救濟眾生的危難。雖然有種種痛苦的折磨，就像微風一樣，怎麼能動搖太山呢？』鷹看到國王的真心，各自恢復了原來的身形。跪拜在地上說：『大王您有什麼志向，竟然忍受這樣的痛苦？』國王說：『我不求天帝（帝釋，Indra）的地位，也不求飛行皇帝的果位。我看到眾生沉溺在盲昧無知之中，不認識佛、法、僧三寶，肆意作惡，投身於沒有選擇的地獄之中，為此感到悲傷。我發誓要尋求佛道，救拔濟度眾生，使他們得到涅槃。』天帝（帝釋，Indra）驚訝地說：『我愚蠢地認為大王您要奪取我的帝位，所以才來打擾您，我該怎麼辦才好呢？』
【English Translation】 English version 『Feeding the tiger was my own body.』 The 『ascetics』 here refer to the two Bodhisattvas, Kashyapa and Maitreya. I (Shakyamuni Buddha) diligently practiced for sixty kalpas, giving away my own body in charity, surpassing nine kalpas, and attaining Buddhahood before Maitreya. (From the Sutra of Three Revolutions of Former Lives)
Shakyamuni as King Sarvadada, cutting flesh to trade for a hawk
In the past, Bodhisattva Shakyamuni was a great king named Sarvadada (giver of all), who universally gave to all beings, fulfilling their requests and compassionately relieving their suffering. Gods, spirits, dragons, and others all said: 『The position of the Heavenly Emperor (Indra) is honorable, but not eternal.』 They knew that King Sarvadada's conduct was noble, his compassion, wisdom, and merit were profound, and they feared that after his death he might replace the Heavenly Emperor. Therefore, the Heavenly Emperor went to test King Sarvadada's sincerity to verify its truth. Indra transformed into a hawk and said to the border king: 『Now that human king's compassion and grace are widespread, and his merit is towering and majestic. I fear that he aspires to seize my imperial throne.』 Immediately, he transformed into a hawk. The border king transformed into a dove. The dove flew to King Sarvadada's feet, terrified, and said: 『Great King, alas, my life is coming to an end!』 The king said: 『Do not be afraid, I will save you today.』 The hawk immediately arrived and said: 『My dove has flown here. The dove is my food, I hope the King will return it to me.』 The king said: 『The dove came to me seeking life, and I will never break my promise. If you must have meat, I can give you a hundred times the weight of the dove.』 The hawk said: 『I only want the dove, I do not need other meat.』 The king said: 『What can I use to replace the dove so that you will happily leave?』 The hawk said: 『If the King is compassionate and merciful to all beings, then cut off the King's flesh to exchange for the dove, and I will gladly accept.』 The king was overjoyed and cut off the flesh from his thigh, placing it on the scale to equal the weight of the dove. But the dove became heavier and heavier, and the king cut off all the flesh from his body, but still could not match the dove's weight, and he was in immeasurable pain. With compassion and patience, the king ordered his close ministers: 『Kill me and weigh my marrow to equal the dove. I uphold the Buddha's teachings and value saving beings from danger. Although there are all kinds of painful torments, they are like a gentle breeze, how can they shake Mount Tai?』 The hawk saw the king's sincerity and each restored their original forms. They knelt on the ground and said: 『Great King, what is your aspiration that you endure such suffering?』 The king said: 『I do not aspire to the position of the Heavenly Emperor (Indra), nor do I aspire to the fruit of a flying emperor. I see beings drowning in ignorance, not recognizing the Three Jewels (Buddha, Dharma, Sangha), recklessly committing evil deeds, and throwing themselves into the inescapable hells. I feel sorrow for them. I vow to seek the path of Buddhahood, to rescue and deliver all beings, and to enable them to attain Nirvana.』 The Heavenly Emperor (Indra) was surprised and said: 『I foolishly thought that Your Majesty wanted to seize my throne, so I came to disturb you. What should I do?』
悔。王曰。使吾身瘡瘳復如舊志常佈施。帝釋使天醫神藥傅之。瘡痍即愈色力逾前。帝釋稽首繞王三匝歡喜而去(出度無極集第一卷)。
文殊為年少身化上金光首女四
佛游王舍城。有逸女人。名曰上金光首。端正姝妙紫磨金色。國王太子大臣長者等興愛染心隨其所游便就從之。男女大小悉追其後。時上金光首在於異日。與畏聞長者子至市買物。以相貢上供辦美食共至觀園。文殊師利於時從燕室出。發大慈愍傷于群生。何所人者可以勸化令發大乘。見上金光首。與畏聞長者子共載一乘行詣觀園應可化之。文殊師利尋時變身化為少年。端正絕妙顏貌逾天見者喜悅。其所被服照四十里。觀察逸女所游之路而於前立。其長者子及上金光首車馬被服。比于文殊師利。猶如聚墨在明珠邊。上金光首見文殊師利顏貌英妙猶如天子。身體之明煒煒難及。貪其被服光耀。心自念言。今欲舍此長者之子。下車棄去與斯相娛。得是衣服。這念此已。文殊師利建立威神令息意。天王化作男子。謂彼女曰。且止且止。用為發是游逸之心。所以者何。如斯人者不志色慾。女曰何故。天王報言。是人者名為文殊師利菩薩。皆能充足一切人愿。見眾生心有所求索不逆人意。女心念言。如今所聞必當施我妙好之服。下車白言。仁者。愿以
【現代漢語翻譯】 悔。國王說：『如果我的身體瘡傷痊癒，恢復如初，我將永遠廣行佈施。』 帝釋天派遣天醫用神藥為他敷治。瘡傷立即痊癒，而且氣色體力勝過以前。帝釋天向國王稽首，繞行三圈，歡喜地離去（出自《度無極集》第一卷）。
文殊菩薩化身為年輕男子，名為上金光首的女子
佛陀在王舍城游化。有一位放蕩的女子，名叫上金光首（名字）。她容貌端莊美麗，身色如紫磨金。國王、太子、大臣、長者等都對她生起愛慕之心，跟隨她遊玩，親近她。男女老少都追隨在她身後。當時，上金光首在一天，與畏聞長者（人名）的兒子到市場購買物品，互相贈送，準備美食，一同前往觀園。文殊師利菩薩當時從燕室出來，發起大慈悲心，憐憫眾生。心想：『什麼樣的人可以勸化，使他們發起大乘之心呢？』 他看見上金光首與畏聞長者的兒子共乘一輛車前往觀園，認為可以度化她。文殊師利菩薩隨即變身，化為一個年輕男子，容貌端正絕妙，勝過天人，見到的人都心生喜悅。他所穿的衣服照耀四十里。他觀察著這位放蕩女子所要經過的道路，站在她的前面。長者之子及上金光首的車馬服飾，與文殊師利菩薩相比，就像一團墨在明珠旁邊一樣黯淡無光。上金光首見到文殊師利菩薩容貌英俊神妙，如同天子，身體的光芒難以接近，貪戀他身上衣服的光耀，心中暗想：『現在我想捨棄這位長者之子，下車離去，與他一同享樂，得到這些衣服。』 剛想到這裡，文殊師利菩薩就運用威神之力，使她停止了這種想法。天王化作男子，對她說：『且慢且慢，為何要生起這種放蕩之心呢？』 為什麼呢？像這樣的人，不是貪戀女色的人。女子問：『為什麼這樣說？』 天王回答說：『這個人名叫文殊師利菩薩（菩薩名），他能滿足一切人的願望，見到眾生心中有所求，不會違逆人的心意。』 女子心想：『現在我聽到的，他一定會施捨我美妙的衣服。』 於是下車說道：『仁者，我希望得到您的衣服。』
【English Translation】 Repentance. The king said, 'If my sores can be healed and I can return to my former state, I will always practice generosity.' Śakra (name of a deity) sent a celestial physician to apply divine medicine to him. The sores were immediately healed, and his complexion and strength surpassed his previous state. Śakra bowed to the king, circumambulated him three times, and departed with joy (from the first volume of the Du Wu Ji Ji).
Mañjuśrī (name of a Bodhisattva) Transforms into a Young Man for the Woman Named Superior Golden Light
The Buddha was traveling in Rājagṛha (name of a city). There was a dissolute woman named Superior Golden Light (name). Her appearance was dignified and beautiful, and her complexion was the color of purple-gold. The king, crown prince, ministers, elders, and others all developed feelings of love and attachment for her, following her wherever she went and approaching her. Men and women, young and old, all followed behind her. At that time, Superior Golden Light, on one day, went to the market with the son of the Elder Fearless Hearing (name) to buy things, giving gifts to each other, preparing delicious food, and going together to the Pleasure Garden. Mañjuśrī Bodhisattva at that time came out from his private chamber, generating great compassion and pity for sentient beings. He thought, 'What kind of person can I encourage to develop the mind of the Great Vehicle?' He saw Superior Golden Light traveling to the Pleasure Garden with the son of the Elder Fearless Hearing in the same carriage, and thought that she could be transformed. Mañjuśrī Bodhisattva immediately transformed himself into a young man, with an appearance that was dignified and exquisite, surpassing the devas, causing joy in those who saw him. The clothes he wore illuminated forty li. He observed the road that the dissolute woman would travel and stood in front of her. The carriages and clothes of the son of the Elder and Superior Golden Light, compared to Mañjuśrī Bodhisattva, were like a mass of ink next to a bright pearl. Superior Golden Light saw that Mañjuśrī Bodhisattva's appearance was handsome and divine, like a deva, and the light from his body was difficult to approach. Coveting the radiance of his clothes, she thought to herself, 'Now I want to abandon this son of the Elder, get out of the carriage, and enjoy myself with him, obtaining these clothes.' Just as she thought this, Mañjuśrī Bodhisattva established his majestic spiritual power, causing her to stop this thought. A deva king transformed into a man and said to her, 'Stop, stop! Why generate such a dissolute mind?' Why is that? A person like this is not one who is attached to women. The woman asked, 'Why do you say that?' The deva king replied, 'This person is named Mañjuśrī Bodhisattva (name of a Bodhisattva). He can fulfill the wishes of all people. Seeing that sentient beings have something they seek in their hearts, he will not go against their wishes.' The woman thought, 'Now that I have heard this, he will surely bestow upon me wonderful clothes.' So she got out of the carriage and said, 'Benevolent one, I wish to have your clothes.'
此衣而見惠施。文殊師利答曰。大姊。若能發無上正真道意。吾乃以衣相惠。女言唯然。即發無上道心奉持五戒(出大凈法門品經)。
一切妙見為盲父母子遇王獵所射五
過去世時。迦夷國中有一長者。無有兒子。夫妻喪明。心願入山求無上決。修清凈志信樂空閑。時有菩薩名一切妙見。心作念言。此人發意微妙眼無所見。若入山者必遇拄害。菩薩壽終愿生長者家名之為睒。至孝仁慈奉行十善。晝夜精進奉事父母。如人事天。年過十歲。睒長跪白父母。本發大意欲入深山。求志空寂無上正真。豈以子故而絕本願。人在世間無常百變。命非金石對至無期。愿如本意宜及上時入山清凈。我自供養不失時節。父母便即入山。睒以家中財物皆施國中諸貧窮者。便與父母俱共入山。睒至山中以蒲為屋施作床蓐不寒不熱恒得其宜。入山一年眾果豐美食之香甘。泉水踴出清而且涼。池中蓮華五色清明。栴檀雜樹芬芳倍常。異類眾鳥作音樂聲。師子熊羆虎狼毒狩。慈心相向無復害意。食草啖果不生恐懼。睒至孝慈蹈地恐痛。天神山神常作人形晝夜慰勞。睒著鹿皮衣提瓶取水。麋鹿眾鳥亦復往飲不相畏難。時有迦夷國王入山射獵。王見水邊有群鳥鹿引弓射之。箭誤中睒胸。睒被毒箭。舉聲便大呼言。誰持一箭射殺三道人。
【現代漢語翻譯】 現代漢語譯本：
將這件衣服送給惠施（人名，戰國時期思想家）。文殊師利（菩薩名）回答說：『大姐，如果能發起無上正真道意（追求最高智慧和真理的決心），我就把這件衣服送給你。』女子說『是的』，隨即發起無上道心，奉持五戒（佛教基本戒律，不殺生、不偷盜、不邪淫、不妄語、不飲酒）。（出自《大凈法門品經》） 一切妙見菩薩轉世為盲人父母之子睒，遭遇國王狩獵被箭射中 過去世時，迦夷國中有一位長者，沒有兒子，夫妻雙目失明。他們發願進入山中，尋求無上決斷，修持清凈的志向，信樂空閑的生活。當時有一位菩薩，名叫一切妙見（菩薩名）。他心中想：『這個人發的心意微妙，但眼睛看不見，如果進入山中，必定會遇到阻礙和傷害。』菩薩壽命終結后，發願轉生到長者家中，名字叫做睒（人名）。睒非常孝順仁慈，奉行十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）。日夜精進地侍奉父母，如同人們侍奉天神一樣。 年滿十歲后，睒長跪著對父母說：『我原本發下大愿，想要進入深山，尋求空寂無上的真理。難道因為我的緣故，就要斷絕您們原本的願望嗎？人在世間，無常變化，生命並非金石般堅固，死亡隨時可能到來。希望您們能夠如願，及時進入山中清凈修行。我自會供養您們，不會耽誤時節。』父母便決定進入山中。睒將家中的財物全部施捨給國內的貧窮之人，然後與父母一同進入山中。 睒在山中用蒲草搭建房屋，鋪設床鋪，不冷不熱，非常舒適。進入山中一年後，各種果實豐美，可以食用，香甜可口。泉水涌出，清澈而且涼爽。池塘中的蓮花五彩繽紛，清凈明亮。栴檀（一種香木）等各種樹木，芬芳加倍。各種不同的鳥類發出美妙的音樂聲。獅子、熊、羆（一種熊）、老虎、狼等有毒的野獸，都以慈悲心互相對待，沒有傷害的意圖。它們吃草吃果實，不產生恐懼。 睒至孝至慈，走路時都小心翼翼，害怕踩痛地面。天神、山神常常化作人形，日夜慰問他。睒穿著鹿皮衣，提著瓶子取水。麋鹿和各種鳥類也來這裡飲水，互不畏懼。 當時，迦夷國的國王入山打獵。國王看見水邊有一群鳥鹿，便拉弓射箭。箭誤中了睒的胸膛。睒被毒箭射中，大聲呼喊道：『是誰用一箭射殺了三個修行人？』
【English Translation】 English version:
To give this robe to Huishi (a thinker in the Warring States period). Manjushri (a Bodhisattva) replied: 'Elder sister, if you can generate the intention for Anuttara-Samyak-Sambodhi (the determination to pursue the highest wisdom and truth), I will give you this robe.' The woman said 'Yes,' and immediately generated the intention for Anuttara-Samyak-Sambodhi, upholding the five precepts (the basic Buddhist precepts: not killing, not stealing, not committing sexual misconduct, not lying, and not drinking). (From the Sutra of the Chapter on Great Purification Dharma) Sarva-sundara-darsana Bodhisattva reincarnated as the son of blind parents, Shan, who was shot by the king during a hunt. In the past, in the country of Kaya, there was an elder who had no son, and his wife and he were blind. They vowed to enter the mountains to seek the ultimate resolution, cultivate pure aspirations, and delight in a life of solitude. At that time, there was a Bodhisattva named Sarva-sundara-darsana (name of a Bodhisattva). He thought in his heart: 'This person has generated a subtle intention, but his eyes cannot see. If he enters the mountains, he will surely encounter obstacles and harm.' After the Bodhisattva's life ended, he vowed to be reborn into the elder's family, and his name was Shan (name of a person). Shan was very filial and benevolent, practicing the ten virtues (not killing, not stealing, not committing sexual misconduct, not lying, not speaking harshly, not speaking divisively, not speaking frivolously, not being greedy, not being angry, and not holding wrong views). He diligently served his parents day and night, as people serve the gods. When he turned ten years old, Shan knelt before his parents and said: 'I originally made a great vow to enter the deep mountains and seek the solitude of ultimate truth. Should your original wishes be abandoned because of me? People in the world are subject to impermanence and change. Life is not as solid as gold or stone, and death may come at any time. I hope you can fulfill your wishes and enter the mountains for pure practice in a timely manner. I will provide for you and not delay the seasons.' The parents then decided to enter the mountains. Shan gave all the family's wealth to the poor people in the country, and then entered the mountains with his parents. In the mountains, Shan built a house of reeds and laid out beds, which were neither cold nor hot, and very comfortable. After entering the mountains for a year, various fruits were abundant and edible, fragrant and delicious. Springs gushed forth, clear and cool. The lotuses in the pond were colorful, pure, and bright. Sandalwood (a type of fragrant wood) and various other trees were doubly fragrant. Various kinds of birds made beautiful music. Lions, bears, brown bears, tigers, wolves, and poisonous beasts treated each other with compassion, without any intention of harm. They ate grass and fruit, and did not feel fear. Shan was extremely filial and compassionate, walking carefully, afraid of hurting the ground. Gods of the heavens and mountains often transformed into human form, comforting him day and night. Shan wore deerskin clothes and carried a bottle to fetch water. Deer and various birds also came to drink here, without fear of each other. At that time, the king of Kaya entered the mountains to hunt. The king saw a group of birds and deer by the water and drew his bow to shoot. The arrow mistakenly hit Shan's chest. Shan was struck by the poisoned arrow and cried out loudly: 'Who has shot and killed three ascetics with one arrow?'
王聞人聲即便下馬往到睒前。睒謂王言。像坐牙死。犀坐角亡。翠為毛死。麋鹿為皮肉死。我今正坐何等死耶。王問睒言。卿是何等人。披鹿皮衣與禽狩無異。睒言。我是王國人。與盲父母俱來學道二十餘年。未曾為虎狼毒蟲所見抂害。今我更為王所射殺。登爾之時山中暴風切起吹折樹木。百鳥悲鳴師子熊羆走狩之輩皆大號呼。日無精光流泉為竭。眾華萎死雷電動地。時盲父母驚起相謂。睒行取水經久不還。將無為毒蟲所害。𤢌狩飛鳥音聲號呼不如常時。四面風起樹木摧折。必有災異。王時怖懼大自悔責。我所作無狀。我本射鹿。箭誤相中射殺道人其罪甚重。坐貪小肉而受重殃。我今一國珍寶庫藏之物。宮殿伎女丘郭城邑以救子命。時王便前以手挽拔睒胸箭。深不可得出。飛鳥走狩四面雲集號呼動山。王益惶怖。三百六十節節節皆動。睒語王言。非王之過自我宿罪所致。我不惜身命。但憐。我盲父母既年衰老兩目復盲。一旦無我亦當終沒無瞻視者。以是之故用自懊惱。非為毒痛耳。王復重言。我寧入泥梨百劫受罪使睒得活。長跪向睒悔過。若子命終我當不復還國便住山中供養卿父母如卿在時勿以爲念。諸天龍神皆當證知不負此誓。睒聞王誓言。雖被毒箭心喜意悅雖死不恨。以我父母仰累大王。供養道人現世罪滅得福無
量。王言。卿語我父母處及卿未死語使知之。睒即指示。從此步往去此不遠。自當見一草屋。我父母在其中止。王徐徐往勿令我父母怖懅。以善權方便解悟其意。為我上謝父母。無常今至當就後世。不惜我命但念父母年老兩目復盲。一且無我無所依仰。以是懊憹用自酷毒。死自常分宿罪所致無得脫者。今自懺悔于父母。從無數劫以來所行眾惡。於此罪滅福生。愿我與父母世世相值不相遠離。愿父母終保年壽勿有憂患。天龍鬼神常隨護助災。害消滅。王便將數人往詣父母許。王去之後。睒便奄絕。鳥狩號呼繞睒尸上。以口舐睒胸血。盲父母聞此聲益以增怖。王行既疾觸動草木肅有人聲。父母驚言。此是何人非我子行。王言我是迦夷國王。聞道人在山中學道故來供養。父母言。大王來善。勞屈威尊遠臨草野。王體中安隱不。宮殿夫人太子官屬國民皆安善不。風雨和調五穀豐足鄰國不相侵害不。王答道人言。蒙道人恩皆自平安。王問訊盲父母。來在山中勞心勤苦。樹木之間飛鳥走狩無有侵害道人者不。山中寒暑隨時現世安隱不。盲父母言。蒙大王厚恩常自安隱。我有孝子名睒。常與我取果蓏泉水恒自豐饒。山中風雨和調無所乏短。我有草蓆可坐果蓏可食。睒行取水且欲來還。王聞傷心淚出。且言。我罪惡無狀入山射獵。見水
【現代漢語翻譯】 現代漢語譯本：國王說：『你告訴我你父母在哪裡，以及你未死之前說的話，好讓他們知道。』睒（Śyāma，人名，意為『黑色』）立即指點說：『從這裡步行前往不遠的地方，自然會看到一間草屋，我的父母就在那裡居住。大王您慢慢地走過去，不要讓我父母感到害怕。用委婉的方式開導他們，讓他們明白。替我向父母謝罪，說無常（Anitya，佛教術語，意為『變化』）已經到來，我將前往後世。我不吝惜自己的性命，只是擔心父母年老，雙眼又都失明，一旦沒有了我，就無所依靠。因此感到懊惱，用這種方式折磨自己。死亡是常有的事情，是前世的罪業所致，無法逃脫。現在我向父母懺悔，從無數劫（Kalpa，佛教術語，意為『極長的時間單位』）以來所做的一切惡行，希望這些罪業消滅，福德增長。愿我和父母世世代代都能夠相遇，不相分離。愿父母始終保持長壽，沒有憂愁和災患。愿天龍（Nāga，佛教護法神）鬼神常常隨侍護佑，災禍和傷害都能夠消滅。』國王於是帶領幾個人前往睒的父母那裡。國王離開之後，睒便立刻斷氣。鳥和野獸哀號著圍繞在睒的屍體上，用嘴舔舐睒胸前的血跡。盲眼的父母聽到這些聲音，更加感到害怕。國王走得很快，觸動草木，發出聲響。父母驚恐地說：『這是什麼人？不是我兒子走路的聲音。』國王說：『我是迦夷（Kāśī，古印度地名）國的國王。聽說有道人在山中學道，所以特地前來供養。』父母說：『大王您來得好。勞煩您降低尊貴的身份，遠道來到這荒野。大王您身體安康嗎？宮殿里的夫人、太子、官屬和國民都安好嗎？風調雨順，五穀豐登，鄰國沒有侵犯嗎？』國王回答道人說：『承蒙道人的恩德，一切都平安。』國王問候盲眼的父母，說：『在山中勞心勞力，辛苦了。樹林之間，飛鳥走獸沒有侵害道人吧？山中寒暑適時，生活安穩嗎？』盲眼的父母說：『承蒙大王厚愛，一直都安穩。我有個孝順的兒子名叫睒，常常為我們取來水果和泉水，一直都很豐足。山中風調雨順，沒有什麼缺乏的。我有草蓆可以坐，有水果可以吃。睒去取水，應該快要回來了。』國王聽了，傷心落淚，說道：『我罪惡深重，進山打獵，看見水 English version: The king said, 'Tell me where your parents are, and the words you spoke before you died, so that they may know.' Śyāma (name, meaning 'black') immediately pointed and said, 'Walking from here not far away, you will naturally see a thatched hut where my parents live. Your Majesty, please walk slowly and do not frighten my parents. Use tactful means to enlighten them and help them understand. Apologize to my parents on my behalf, saying that impermanence (Anitya, Buddhist term, meaning 'change') has arrived, and I will go to the afterlife. I do not begrudge my life, but I am worried that my parents are old and both blind, and once they lose me, they will have nothing to rely on. Therefore, I feel distressed and torment myself in this way. Death is a common occurrence, caused by the sins of previous lives, and there is no escape. Now I repent to my parents for all the evil deeds I have done since countless kalpas (Kalpa, Buddhist term, meaning 'extremely long unit of time'), hoping that these sins will be extinguished and blessings will increase. May my parents and I meet in every lifetime and never be separated. May my parents always maintain longevity, without sorrow or calamity. May the Nāgas (Nāga, Buddhist protective deity) and spirits always attend and protect them, and may disasters and harms be eliminated.' The king then led several people to Śyāma's parents. After the king left, Śyāma immediately died. Birds and beasts wailed around Śyāma's corpse, licking the blood on Śyāma's chest. The blind parents heard these sounds and became even more frightened. The king walked quickly, disturbing the grass and trees, making noises. The parents said in alarm, 'Who is this? It is not the sound of my son walking.' The king said, 'I am the king of Kāśī (ancient Indian place name). I heard that there are ascetics practicing the Way in the mountains, so I have come to make offerings.' The parents said, 'It is good that Your Majesty has come. It troubles you to lower your noble status and come to this wilderness from afar. Is Your Majesty in good health? Are the ladies, crown prince, officials, and people in the palace all well? Is the weather favorable, are the five grains abundant, and are the neighboring countries not invading?' The king replied to the ascetics, 'Thanks to the ascetics' kindness, everything is peaceful.' The king greeted the blind parents, saying, 'It is hard work and toil in the mountains. Are the birds and beasts in the forest not harming the ascetics? Is the weather in the mountains suitable, and is life stable?' The blind parents said, 'Thanks to Your Majesty's great kindness, we have always been stable. I have a filial son named Śyāma, who often brings us fruits and spring water, which is always abundant. The weather in the mountains is favorable, and we lack nothing. I have a straw mat to sit on and fruits to eat. Śyāma has gone to fetch water and should be back soon.' The king heard this, and tears of sorrow fell, and he said, 'I am deeply sinful, entering the mountains to hunt, and seeing water'
【English Translation】 English version: The king said, 'Tell me where your parents are, and the words you spoke before you died, so that they may know.' Śyāma (name, meaning 'black') immediately pointed and said, 'Walking from here not far away, you will naturally see a thatched hut where my parents live. Your Majesty, please walk slowly and do not frighten my parents. Use tactful means to enlighten them and help them understand. Apologize to my parents on my behalf, saying that impermanence (Anitya, Buddhist term, meaning 'change') has arrived, and I will go to the afterlife. I do not begrudge my life, but I am worried that my parents are old and both blind, and once they lose me, they will have nothing to rely on. Therefore, I feel distressed and torment myself in this way. Death is a common occurrence, caused by the sins of previous lives, and there is no escape. Now I repent to my parents for all the evil deeds I have done since countless kalpas (Kalpa, Buddhist term, meaning 'extremely long unit of time'), hoping that these sins will be extinguished and blessings will increase. May my parents and I meet in every lifetime and never be separated. May my parents always maintain longevity, without sorrow or calamity. May the Nāgas (Nāga, Buddhist protective deity) and spirits always attend and protect them, and may disasters and harms be eliminated.' The king then led several people to Śyāma's parents. After the king left, Śyāma immediately died. Birds and beasts wailed around Śyāma's corpse, licking the blood on Śyāma's chest. The blind parents heard these sounds and became even more frightened. The king walked quickly, disturbing the grass and trees, making noises. The parents said in alarm, 'Who is this? It is not the sound of my son walking.' The king said, 'I am the king of Kāśī (ancient Indian place name). I heard that there are ascetics practicing the Way in the mountains, so I have come to make offerings.' The parents said, 'It is good that Your Majesty has come. It troubles you to lower your noble status and come to this wilderness from afar. Is Your Majesty in good health? Are the ladies, crown prince, officials, and people in the palace all well? Is the weather favorable, are the five grains abundant, and are the neighboring countries not invading?' The king replied to the ascetics, 'Thanks to the ascetics' kindness, everything is peaceful.' The king greeted the blind parents, saying, 'It is hard work and toil in the mountains. Are the birds and beasts in the forest not harming the ascetics? Is the weather in the mountains suitable, and is life stable?' The blind parents said, 'Thanks to Your Majesty's great kindness, we have always been stable. I have a filial son named Śyāma, who often brings us fruits and spring water, which is always abundant. The weather in the mountains is favorable, and we lack nothing. I have a straw mat to sit on and fruits to eat. Śyāma has gone to fetch water and should be back soon.' The king heard this, and tears of sorrow fell, and he said, 'I am deeply sinful, entering the mountains to hunt, and seeing water'
邊群鹿引弓射之。箭誤中睒故來相語。父母聞之舉身自撲如大山崩地乃為動。王便自前扶牽。父母號哭仰天自說。我子孝慈蹈地恐痛。有何等罪而射殺之。曏者風起樹木百鳥悲鳴。疑我子死。父母啼號。父言。且止。人生必死不可得卻。今且問王。射睒何許今為死活。王說睒言父母感絕。我一旦無子俱亦當死。愿王牽我二人往臨尸上。王即牽盲父母往到尸上。父抱其腳母抱其頭仰天大呼。母便以舌舐睒胸創。愿毒入我口。我年已老。目無所見。以身代子。睒活我死。死不恨也。睒若至孝天地所知者。箭當拔出毒藥當除睒當更生。於是第二忉利天王坐即為動。以天眼見二道人抱子號哭。乃聞第四兜術天。諸天宮皆動。釋梵四天王即從第四天王。如人屈申臂頃來下睒前。以神藥灌睒口中。藥入睒口箭自拔出便活如故。父母驚憘。見睒已死更活兩目皆開。飛鳥禽狩皆大歡喜。風息云消日為重光。泉水涌出眾華五色樹木華榮倍于常時。王大歡喜不能自勝。禮天帝釋還禮父母及與子睒。愿以國財以上道人。睒曰。王欲報恩者。王且還安慰人民皆令奉戒。王勿復射獵夭傷蟲狩。現世身不安隱壽盡當入泥梨中。人居世間恩愛暫有。別離久長不可常保。王宿有功德今得為王。莫以得自在故而自放恣。王自悔責。從今已后當如睒教。從者
【現代漢語翻譯】 現代漢語譯本 邊群鹿引弓射他。箭誤中了Kṣānti（睒，忍辱仙人），所以前來告知（他的）父母。父母聽聞后，全身撲倒在地，如同大山崩塌，大地也為之震動。國王便上前攙扶。父母號啕大哭，仰天訴說：『我的兒子孝順慈愛，連走路都怕踩痛地面。有什麼罪過要被射殺？剛才起風的時候，樹木和百鳥都在悲鳴，就懷疑我的兒子死了。』父母啼哭呼號。父親說：『暫且停止吧。人生必有一死，無法避免。現在先問國王，射中的Kṣānti（睒，忍辱仙人）現在是死是活？』國王說Kṣānti（睒，忍辱仙人）的父母悲痛欲絕。『我一旦沒有了兒子，我們也都該死了。』希望國王帶領我們二人去到屍體旁邊。國王就帶領著瞎眼的父母來到屍體旁。父親抱著他的腳，母親抱著他的頭，仰天大呼。母親便用舌頭舔Kṣānti（睒，忍辱仙人）胸前的創傷，『愿毒藥進入我的口中。我年紀已經老了，眼睛什麼也看不見，願意以身代子。Kṣānti（睒，忍辱仙人）活過來我死去，死了也不後悔。Kṣānti（睒，忍辱仙人）如果真的至孝，天地都知道，箭應當拔出，毒藥應當消除，Kṣānti（睒，忍辱仙人）應當復生。』於是第二忉利天（Trāyastriṃśa，三十三天）的國王的座位立刻震動起來。用天眼看到兩位道人抱著兒子號哭。乃至聽到第四兜率天（Tuṣita）的諸天宮殿都在震動。釋提桓因（Śakra）和梵天（Brahmā）以及四大天王立刻從第四天趕來，像人屈伸手臂一樣迅速地降臨到Kṣānti（睒，忍辱仙人）面前，用神藥灌入Kṣānti（睒，忍辱仙人）的口中。藥進入Kṣānti（睒，忍辱仙人）的口中，箭自己就拔了出來，Kṣānti（睒，忍辱仙人）便像原來一樣活了過來。父母又驚又喜。看見Kṣānti（睒，忍辱仙人）已經死了又復活，兩隻眼睛都睜開了。飛鳥禽獸都非常歡喜。風停了，云消散了，太陽重新煥發光芒。泉水涌出，各種顏色的花朵盛開，樹木的花朵比平時更加繁榮。國王非常歡喜，無法控制自己。禮拜天帝釋（Devendra Śakra），又禮拜（Kṣānti，睒，忍辱仙人）的父母以及兒子Kṣānti（睒，忍辱仙人）。願意用國家的財富來供養道人。Kṣānti（睒，忍辱仙人）說：『大王想要報答恩情，大王應該回去安慰人民，讓他們都奉行戒律。大王不要再射獵，殘害動物。現在身體不安穩，壽命終結後會墮入泥犁（Niraya，地獄）之中。人居住在世間，恩愛只是暫時的，別離卻是長久的，無法永遠保持。大王前世有功德，今生才能成為國王。不要因為得到自在就放縱自己。』國王后悔自責。從今以後應當按照Kṣānti（睒，忍辱仙人）的教導去做。隨從的人
【English Translation】 English version A hunter, chasing a herd of deer, drew his bow and shot. The arrow mistakenly struck Kṣānti (Śānti, the ascetic of patience), so he came to inform his parents. Upon hearing this, the parents collapsed to the ground, as if a great mountain had crumbled and the earth trembled. The king then stepped forward to support them. The parents wailed and cried out to the heavens, saying, 'Our son is filial and compassionate, careful not to hurt the ground he walks on. What crime did he commit to be shot and killed? Just now, when the wind rose, the trees and birds were all mourning, and we suspected our son had died.' The parents wept and wailed. The father said, 'Let us stop for now. Death is inevitable for all, and cannot be avoided. Let us first ask the king whether Kṣānti (Śānti, the ascetic of patience) is dead or alive.' The king said that Kṣānti's (Śānti, the ascetic of patience) parents were overwhelmed with grief. 'If I lose my son, we should all die too.' They wished the king to lead them to the corpse. The king then led the blind parents to the corpse. The father held his feet, and the mother held his head, crying out to the heavens. The mother then licked the wound on Kṣānti's (Śānti, the ascetic of patience) chest, saying, 'May the poison enter my mouth. I am old and blind, and I am willing to give my life for my son. If Kṣānti (Śānti, the ascetic of patience) lives, I will die, and I will not regret it. If Kṣānti (Śānti, the ascetic of patience) is truly filial, and the heavens and earth know it, then the arrow should be pulled out, the poison should be removed, and Kṣānti (Śānti, the ascetic of patience) should be reborn.' Then the seat of the second king of Trāyastriṃśa (the Heaven of Thirty-three) immediately shook. With his divine eye, he saw two ascetics holding their son and weeping. Even the palaces of the fourth Tuṣita (the Heaven of Satisfaction) were shaking. Śakra (Devendra) and Brahmā (Brahmā) and the Four Heavenly Kings immediately came down from the fourth heaven, as quickly as a person can bend and stretch their arm, and arrived before Kṣānti (Śānti, the ascetic of patience). They poured divine medicine into Kṣānti's (Śānti, the ascetic of patience) mouth. As the medicine entered Kṣānti's (Śānti, the ascetic of patience) mouth, the arrow pulled itself out, and Kṣānti (Śānti, the ascetic of patience) came back to life as before. The parents were both surprised and delighted. They saw that Kṣānti (Śānti, the ascetic of patience) had died and come back to life, and both his eyes were open. The birds and beasts were all very happy. The wind stopped, the clouds dispersed, and the sun shone brightly again. Springs gushed forth, flowers of all colors bloomed, and the trees were more flourishing than usual. The king was overjoyed and could not contain himself. He bowed to Devendra Śakra (the Lord of Gods), and then bowed to Kṣānti's (Śānti, the ascetic of patience) parents and to their son Kṣānti (Śānti, the ascetic of patience). He offered to give the ascetics the wealth of the kingdom. Kṣānti (Śānti, the ascetic of patience) said, 'If Your Majesty wishes to repay my kindness, Your Majesty should return and comfort the people, and have them all observe the precepts. Your Majesty should no longer hunt and harm animals. In this life, your body will not be at peace, and when your life ends, you will fall into Niraya (hell). People live in the world, and love is only temporary, but separation is long and cannot be permanently maintained. Your Majesty had merit in a past life, and that is why you are a king in this life. Do not indulge yourself because you have obtained freedom.' The king repented and blamed himself. From now on, he would follow Kṣānti's (Śānti, the ascetic of patience) teachings. The followers
數百皆大踴躍奉持五戒。王還令國中諸有盲父母如睒比者。皆當供養不得捐舍。犯者今加重罪。於是國中人民以睒活故。上下相教奉修五戒十善者。死得生天無入三惡道者。佛告阿難。宿命睒者我身是也。盲父者今父王閱頭檀王是。盲母者王夫人摩耶者是。迦夷國王者阿難是也。時天王釋者彌勒是。使我疾成無上正真道決者。皆是父母供養慈惠之恩。從死得生感動天龍鬼神。父母恩重孝子所致。今得為佛並度國人。皆由孝從德也(出睒經)。
曠野等為殊形化諸異類六
爾時曠野菩薩現為鬼身。散脂菩薩現為鹿身。慧炬菩薩現獼猴身。離愛菩薩現羖羊身。盡漏菩薩現鵝王身。如是五百諸菩薩等。各各現受種種諸身。其身悉出大香光明。一一菩薩手執燈明。為欲供養十方諸佛。爾時疑心菩薩觀五百人。即知悉是菩薩。語曠野鬼。善男子。汝等何故現如是身供養諸佛。曠野鬼言。善男子。往古過去九十一劫有佛世尊。號毗婆尸。我于爾時。與如是等同一父母共為兄弟受持五戒發菩提心。為欲調伏一切眾生。尸棄毗舍浮鳩留孫佛亦皆供養。散脂大士于彼佛前立大誓願。愿我來世以鬼神身教化眾生。若有弊惡惡鬼。我當爲說三乘而調伏之。然後乃當成菩提道。亦有一萬二千大鬼。於此世界發大誓願調伏眾生。復發
【現代漢語翻譯】 現代漢語譯本 數百人都高興地接受並遵守五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）。國王還下令國內所有有盲父母的人，都要像睒（過去世的釋迦牟尼佛）一樣供養父母，不得遺棄。違犯者將加重處罰。因此，國內人民因為睒的善行而受到教化，上下互相勸導奉行五戒十善，死後得以昇天，沒有墮入三惡道（地獄、餓鬼、畜生道）的。
佛告訴阿難（釋迦牟尼佛的十大弟子之一）。過去世的睒就是我的前身。盲父就是現在的父王閱頭檀王（凈飯王）。盲母就是王后摩耶（摩耶夫人）。迦夷國王就是阿難你。當時的天王釋（帝釋天）就是彌勒（彌勒菩薩）。我能迅速成就無上正等正覺，都是因為供養父母的慈悲恩惠。從死亡中獲得新生，感動了天龍鬼神。父母的恩情深重，是孝子所能感知的。現在我能成佛並度化國人，都是因為孝道是德行的根本（出自《睒經》）。
曠野等菩薩爲了適應不同的眾生，示現各種不同的身形。
當時，曠野菩薩示現為鬼身。散脂菩薩示現為鹿身。慧炬菩薩示現為獼猴身。離愛菩薩示現為羖羊身。盡漏菩薩示現為鵝王身。像這樣，五百位菩薩各自示現種種不同的身形。他們的身體都散發出巨大的香氣和光明。每一位菩薩手中都拿著燈，爲了供養十方諸佛。當時，疑心菩薩觀察這五百人，立刻知道他們都是菩薩。於是問曠野鬼：『善男子，你們為何要示現這樣的身形來供養諸佛？』曠野鬼回答說：『善男子，在過去九十一劫之前，有佛出世，名為毗婆尸佛（過去七佛之一）。我在那時，與他們一起，是同一對父母所生的兄弟，共同受持五戒，發菩提心，爲了調伏一切眾生。尸棄佛（過去七佛之一）、毗舍浮佛（過去七佛之一）、鳩留孫佛（過去七佛之一）等佛，我們也同樣供養過。散脂大士在那位佛前立下大誓願：愿我來世以鬼神之身教化眾生。如果有邪惡的惡鬼，我將為他們宣說三乘佛法（聲聞乘、緣覺乘、菩薩乘）來調伏他們，然後才成就菩提道。』也有一萬二千大鬼，在這個世界發下大誓願來調伏眾生，又發 誓願
【English Translation】 English version Hundreds of people joyfully accepted and upheld the Five Precepts (abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants). The king also ordered that all those in the kingdom who had blind parents should care for them as Shama (Shakyamuni Buddha in a past life) did, and should not abandon them. Those who violated this would be severely punished. Therefore, the people of the kingdom were taught by Shama's virtuous deeds, and they mutually encouraged each other to practice the Five Precepts and the Ten Virtuous Actions, so that after death they could be reborn in the heavens and would not fall into the three evil realms (hell, hungry ghosts, and animal realm).
The Buddha told Ananda (one of Shakyamuni Buddha's ten great disciples): 'Shama in a past life was my former self. The blind father was the present King Suddhodana (King Pure Rice). The blind mother was Queen Maya (Maya Devi). The King of Kashi was you, Ananda. The heavenly king Shakra (Indra) at that time was Maitreya (Maitreya Bodhisattva). My ability to quickly attain unsurpassed, complete enlightenment is all due to the compassionate kindness of caring for my parents. Gaining new life from death moved the dragons, gods, and spirits. The kindness of parents is profound, and it is what filial sons can perceive. Now I can become a Buddha and liberate the people of the kingdom, all because filial piety is the foundation of virtue' (from the Shama Sutra).
Bodhisattvas such as Kuangye (Vast Wilderness) manifested various forms to adapt to different beings.
At that time, Kuangye Bodhisattva manifested as a ghost. Sanzhi Bodhisattva manifested as a deer. Huiju Bodhisattva manifested as a monkey. Liai Bodhisattva manifested as a ram. Jinlou Bodhisattva manifested as a goose king. Like this, five hundred Bodhisattvas each manifested various different forms. Their bodies all emitted great fragrance and light. Each Bodhisattva held a lamp in their hand, in order to make offerings to the Buddhas of the ten directions. At that time, Yixin Bodhisattva observed these five hundred people and immediately knew that they were all Bodhisattvas. So he asked Kuangye Ghost: 'Good men, why do you manifest such forms to make offerings to the Buddhas?' Kuangye Ghost replied: 'Good men, in the past, ninety-one kalpas ago, a Buddha appeared in the world named Vipashyin Buddha (one of the past seven Buddhas). At that time, I, along with them, were brothers born of the same parents, and together we upheld the Five Precepts and generated the Bodhi mind, in order to tame all sentient beings. We also made offerings to Buddhas such as Sikhin Buddha (one of the past seven Buddhas), Visvabhu Buddha (one of the past seven Buddhas), and Krakucchanda Buddha (one of the past seven Buddhas). Sanzhi Bodhisattva made a great vow before that Buddha: 'May I, in a future life, use the body of a ghost to teach and transform sentient beings. If there are wicked and evil ghosts, I will expound the Three Vehicles of Buddhism (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) to tame them, and then I will attain the Bodhi path.' There were also twelve thousand great ghosts who made great vows in this world to tame sentient beings, and also made
大誓願。若有惡鬼欲壞正法。我當治之。是故我受如是鬼身調伏教化令住三乘。若有眾生遠離善法。行身口意不善之業。是身已生三惡道中。或有善惡雜業受鬼身故。惡鬼滋多善鬼鮮少。我欲調伏現受是身。亦令剎利婆羅門毗舍首陀遠離噁心。善男子。有金剛椎咒使一切惡鬼于彼四姓不能為惡。乃至鳥獸皆生善心。遠離一切諸惡怖畏。我發大誓欲說是咒(出大集經第二十一卷)。
婆藪為仙人身度六百二十萬估客七
佛昔在於兜率天上。時婆藪仙在閻浮提。與六百二十萬估客常作商主入海采寶。乘于大舶欲還本國。于其中道值摩竭魚及大風波夜叉之難。如是六百二十萬人。即時各許摩醯首羅天。人各一牲。便離四難。還達本國。各辦一羊。欲往天祠。時婆藪默唸。我今云何教諸商人作不善事。當設方便。即化作二人。一出家沙門。二在家婆羅門時婆羅門于眾人中作是唱言。天主與六百二十萬人慾往天祠。爾時沙門于其中路遙見此婆羅門。問言。汝與是大眾欲止何方。在家人言。我往天廟而求大利。沙門答言。吾觀汝等欲得大衰。云何大利。諍訟不止。爾時眾人問婆羅門言。此是何人。形貌如是。婆羅門言。此名沙門。諸人問言。沙門何言。答言。殺生祠天當得大罪。眾人語言。此癡沙門何用是言。速往天
【現代漢語翻譯】 現代漢語譯本 大誓願。如果有惡鬼想要破壞正法，我應當制服它們。因此我接受這樣的鬼身，調伏教化它們，令它們安住於三乘（聲聞乘、緣覺乘、菩薩乘）。如果有眾生遠離善法，行身口意的不善之業，此身已經墮入三惡道中。或者有善惡混雜的業力，所以受鬼身。惡鬼增多，善鬼稀少。我想要調伏它們，所以顯現接受這樣的鬼身。也令剎利（武士階層）婆羅門（祭司階層）毗舍（商人階層）首陀（奴隸階層）遠離噁心。善男子，有金剛椎咒，使一切惡鬼對於這四姓之人不能作惡，乃至鳥獸都生起善心，遠離一切諸惡怖畏。我發大誓願，想要宣說這個咒語（出自《大集經》第二十一卷）。
婆藪（仙人名）以仙人身度化了六百二十萬估客（商人）
過去佛在兜率天（欲界天之一，彌勒菩薩的居所）上。當時婆藪仙人在閻浮提（我們所居住的這個世界）。與六百二十萬估客（商人）經常作為商隊首領入海采寶。乘坐大船想要返回本國。在途中遇到摩竭魚（海中大魚）以及大風波和夜叉（一種鬼神）的災難。這六百二十萬人，立即各自許願給摩醯首羅天（濕婆神），每人獻祭一隻牲畜，便脫離了四種災難，返回了本國。各自準備了一隻羊，想要前往天祠祭祀。當時婆藪（仙人）默默地想，我現在怎麼能教這些商人做不善的事情呢？應當想個辦法。於是化作兩個人，一個是出家的沙門（僧人），一個是在家的婆羅門（祭司）。當時婆羅門在眾人中這樣唱言：『天主與六百二十萬人想要前往天祠。』當時沙門（僧人）在路中遠遠地看見這個婆羅門（祭司），問道：『你和這些大眾想要去哪裡？』在家人（婆羅門）說：『我前往天廟而求大利。』沙門（僧人）回答說：『我看你們將要得到大衰敗，哪裡來的大利？』爭論不止。當時眾人問婆羅門（祭司）說：『這個人是誰？形貌是這樣。』婆羅門（祭司）說：『這個人名叫沙門（僧人）。』眾人問道：『沙門（僧人）說了什麼？』回答說：『殺生祭祀天神，當得大罪。』眾人說：『這個愚癡的沙門（僧人）說這些話有什麼用？快去天
【English Translation】 English version The Great Vow. If there are evil ghosts who wish to destroy the True Dharma, I shall subdue them. Therefore, I accept this ghost body to tame and teach them, causing them to abide in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). If there are sentient beings who turn away from good Dharma, engaging in unwholesome actions of body, speech, and mind, this body has already fallen into the three evil realms. Or, due to mixed good and evil karma, they receive a ghost body. Evil ghosts increase, while good ghosts are few. I wish to tame them, so I manifest and accept this body. I also cause the Kṣatriyas (warrior class), Brahmins (priest class), Vaiśyas (merchant class), and Śūdras (laborer class) to turn away from evil thoughts. Good son, there is a Vajra Pestle Mantra that prevents all evil ghosts from harming these four castes, and even birds and beasts will generate good thoughts, turning away from all evil fears. I make a great vow to speak this mantra (from the twenty-first scroll of the Mahāsaṃnipāta Sūtra).
Vasudeva (name of an immortal) used his immortal body to deliver six million two hundred thousand merchants.
In the past, the Buddha was in the Tuṣita Heaven (one of the heavens in the Desire Realm, the abode of Maitreya Bodhisattva). At that time, the immortal Vasudeva was in Jambudvīpa (the world we live in). He and six million two hundred thousand merchants often acted as caravan leaders, entering the sea to gather treasures. They boarded a large ship, wanting to return to their country. On the way, they encountered Makara fish (large fish in the sea) as well as great storms and the difficulties of Yakshas (a type of ghost). These six million two hundred thousand people immediately each made a vow to Maheśvara Deva (Shiva), each offering a sacrifice of one animal, and they escaped the four difficulties, returning to their country. Each prepared a sheep, wanting to go to the heavenly shrine to make offerings. At that time, Vasudeva (the immortal) silently thought, 'How can I teach these merchants to do unwholesome things? I should think of a way.' So he transformed into two people, one a renunciate Śramaṇa (monk), and the other a householder Brahmin (priest). At that time, the Brahmin (priest) proclaimed among the crowd, 'The Lord of Heaven and six million two hundred thousand people want to go to the heavenly shrine.' At that time, the Śramaṇa (monk) saw this Brahmin (priest) from afar on the road and asked, 'Where do you and this crowd want to go?' The householder (Brahmin) said, 'I am going to the heavenly temple to seek great benefit.' The Śramaṇa (monk) replied, 'I see that you are about to receive great decline, where will you get great benefit?' The dispute did not stop. At that time, the crowd asked the Brahmin (priest), 'Who is this person? What does he look like?' The Brahmin (priest) said, 'This person is named Śramaṇa (monk).' The crowd asked, 'What did the Śramaṇa (monk) say?' He replied, 'Sacrificing living beings to the gods will bring great sin.' The crowd said, 'What is the use of this foolish Śramaṇa (monk) saying these things? Hurry to the heaven.'
祠得大利也。時婆羅門言。我等大師今在天祠無事不達可共請問。皆言善哉。沙門與婆羅門及諸人等到大仙所。爾時沙門問大仙言。殺生祠天當得生天入地獄乎。大仙答言。何癡沙門殺生祠天必墮地獄。婆藪言。不也。沙門言。若不墮者汝當證知。爾時婆藪即時陷身入阿鼻獄。諸人見已嗚呼禍哉有如是事。大仙聰智今已磨滅。況復我等而得不入于地獄耶。爾時眾人各放諸羊退走四方。到諸山中推覓諸仙。既得仙已而受仙法。二十一年各各命終生閻浮提。我于爾時從兜率天下生閻浮提白凈王家。時六百二十萬人生舍衛國得受人身。我于昔時始到舍衛降伏六百二十萬人令其出家發菩提心。即往昔估客是也。善男子。婆藪仙人有如是威神之力。化如是諸人來至我所(出方等陀羅尼經第一卷)。
轉輪王身發願佈施八
過去東方閻浮提名盧婆羅菩薩。以願力故生於此中。作轉輪聖王王四天下。號虛空凈。語諸眾生。安住十善及三種乘。于爾時間佈施一切無所分別。乞者無量珍寶不足。即問大臣。如是珍寶從何處生。大臣答言。龍王雖有唯供聖王。五濁世厚重煩惱。人壽百歲時必定成阿耨多羅三藐三菩提。作大龍王示現種種寶藏。于選擇諸惡世界。在在處處四天下中。一一天下七反受身。一一身中示現無量百千萬億
【現代漢語翻譯】 現代漢語譯本 能得到大利益。當時婆羅門說：『我們的大師現在在天祠，沒有什麼事情不能通達，我們可以一起去請教他。』大家都說：『好啊。』沙門與婆羅門以及其他人一起到大仙那裡。當時沙門問大仙說：『殺生祭祀天神，會升天還是下地獄呢？』大仙回答說：『何等愚癡的沙門，殺生祭祀天神必定墮入地獄。』婆藪說：『不是這樣的。』沙門說：『如果不會墮入地獄，你應當證明。』當時婆藪立刻陷身墮入阿鼻地獄。眾人看見后，哀嘆說：『哎呀，禍事啊，竟然有這樣的事。大仙的聰明智慧現在已經消失磨滅了，更何況我們這些人，難道能夠不墮入地獄嗎？』當時眾人各自放走那些羊，逃向四方。到各山中尋找各位仙人。找到仙人後就接受仙法。二十一年後，各自命終，轉生到閻浮提(Jambudvipa，我們所居住的這個世界)。我當時從兜率天(Tushita Heaven，佛教欲界六天之一)下生到閻浮提，在白凈王家。當時有六百二十萬人出生在舍衛國(Shravasti，古印度城市)得到人身。我過去第一次到舍衛國，降伏了六百二十萬人，讓他們出家，發起菩提心。就是過去的估客。』善男子，婆藪仙人有這樣的威神之力，化度了這些人來到我這裡（出自《方等陀羅尼經》第一卷）。
轉輪王(Chakravarti，統治世界的理想君主)以身發願佈施第八
過去東方閻浮提(Jambudvipa，我們所居住的這個世界)有名為盧婆羅菩薩(Rulopo Bodhisattva)的菩薩，因為願力的緣故，出生在這裡，成為轉輪聖王(Chakravarti，統治世界的理想君主)，統治四大天下。名號為虛空凈。告訴眾生，安住於十善業以及三種乘(yana，佛教的修行方法)。在這個期間佈施一切，沒有分別。乞討的人很多，珍寶不夠用。就問大臣，這些珍寶是從哪裡來的。大臣回答說：『龍王(Naga，印度神話中的蛇神)雖然有，但是隻供養聖王。』五濁世(five turbidities，指劫濁、見濁、煩惱濁、眾生濁、命濁)深重，煩惱眾多。人壽百歲的時候，必定成就阿耨多羅三藐三菩提(Anuttara-samyak-sambodhi，無上正等正覺)。示現作大龍王(Naga，印度神話中的蛇神)，示現種種寶藏。在選擇的各種惡劣世界中，在各個地方的四大天下中，每一個天下都七次受生。每一個身體都示現無量百千萬億。
【English Translation】 English version He would obtain great benefit. At that time, the Brahmins said, 'Our great master is now at the heavenly shrine, and nothing is beyond his understanding. Let us together ask him.' Everyone said, 'Excellent.' The Shramana (ascetic) went with the Brahmins and others to the great immortal. At that time, the Shramana (ascetic) asked the great immortal, 'Will sacrificing living beings to the heavens lead to rebirth in heaven or descent into hell?' The great immortal replied, 'What a foolish Shramana (ascetic)! Sacrificing living beings to the heavens will certainly lead to hell.' Vasu (name of an immortal) said, 'It is not so.' The Shramana (ascetic) said, 'If it does not lead to hell, you should prove it.' At that time, Vasu (name of an immortal) immediately sank into the Avici Hell (the lowest level of hell). Upon seeing this, the people cried out, 'Alas, what a calamity! Such a thing has happened. The great immortal's wisdom has now vanished. How much more so will we not enter hell?' At that time, everyone released the sheep and fled in all directions. They went to the mountains to seek out the immortals. Having found the immortals, they received the immortal's teachings. After twenty-one years, they each died and were reborn in Jambudvipa (the continent where humans live). At that time, I descended from Tushita Heaven (one of the six heavens of desire) to Jambudvipa (the continent where humans live), to the home of King Shuddhodana. At that time, six million two hundred thousand people were born in Shravasti (ancient Indian city) and obtained human bodies. I, in the past, first went to Shravasti (ancient Indian city) and subdued six million two hundred thousand people, causing them to renounce the world and generate the mind of Bodhi. That is the merchant of the past.' Good man, Vasu (name of an immortal) the immortal had such power and transformed these people to come to me (from the first volume of the Fangdeng Dharani Sutra).
The Eighth Chapter on the Chakravarti's (ideal universal ruler) Vow of Giving with His Body
In the past, in the eastern Jambudvipa (the continent where humans live), there was a Bodhisattva named Rulopo Bodhisattva. Due to his vows, he was born here and became a Chakravarti (ideal universal ruler), ruling over the four great continents. His name was Empty Purity. He told the beings to abide in the ten good deeds and the three yanas (vehicles, paths to enlightenment). During that time, he gave everything away without discrimination. The beggars were numerous, and the treasures were insufficient. He then asked his ministers where these treasures came from. The ministers replied, 'Although the Naga Kings (serpent deities) have them, they only offer them to the holy king.' The five turbidities (of the age) are heavy, and afflictions are numerous. When people live to be a hundred years old, they will certainly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). He manifested as a great Naga King (serpent deities), displaying various treasures. In the chosen evil worlds, in every place throughout the four great continents, he received bodies seven times in each continent. In each body, he manifested immeasurable hundreds of thousands of millions.
那由他等珍寶之藏。如是次第周遍十方。五濁惡世時諸天人百千萬億在虛空中雨花贊善稱如心願大眾聞聲。虛空凈王諸天作字號一切施。是時諸人各各從王乞夫人婇女及兒息等。王悉與之。有一乞兒名青光明。授持狗戒從王乞閻浮提。王歡喜與以香水灌頂紹聖王位。又得人民承奉此王。王壽無異。我成佛道當與授記合一生補處。盧志婆羅門從乞兩足。牙婆羅門從索二目。凈堅牢婆羅門從乞二耳。想尼乾子從乞男根。蜜味婆羅門從乞二手。即皆斷挑應時施與。時諸小王及諸大臣皆言。咄哉愚人。如何自割所餘肉揣復何所直。送著曠野蟲獸雕鷲悉來啖食。若我所愿得成就者。當令此身作大肉山。飲血啖肉眾生悉來至此隨意飲啖身轉增大。所舍舌根以願力故。愿我來世得廣長舌。時我命終在閻浮提。以本願力生作龍王。名曰示現寶藏。即于生夜示現百千億那由他種。種寶藏自。宣令言具諸珍異乃至摩尼珠。隨意用之。具行十善。發無上菩提心。如是七反受身。壽皆七萬七千億那由他百千歲。無量寶藏亦復如是(出當來選擇諸惡世界經)。
為國王身以眼施病人九
佛語賢者阿難。乃往過去時世有王。號日月明。端正姝好威神巍巍。從宮而出道見盲者。窮困飢餓隨道乞匈。往趣王所。白王言曰。王獨尊貴安隱快樂
【現代漢語翻譯】 現代漢語譯本： 那由他（數量單位，極大的數字）等珍寶的寶藏。這樣依次周遍十方。在五濁惡世之時，諸天人和百千萬億眾在虛空中如雨般散花，讚歎稱善，如他們心中所愿，大眾聽聞此聲。虛空凈王諸天以『一切施』作為字號。當時，人們各自向國王乞求夫人、婇女以及兒女等，國王全部都給予了他們。有一乞丐名叫青光明，受持狗戒，向國王乞求閻浮提（地球）。國王歡喜地答應了，用香水灌頂，讓他繼承聖王的王位。又得到人民的擁戴，這位國王的壽命沒有改變。我成就佛道時，將為他授記，成為合一生補處（下一尊佛）。盧志婆羅門向我乞求雙足，牙婆羅門向我索要雙眼，凈堅牢婆羅門向我乞求雙耳，想尼乾子向我乞求男根，蜜味婆羅門向我乞求雙手，我立即都斷開挑出，及時施捨給他們。當時，各位小王以及各位大臣都說：『唉，真是愚蠢的人啊！如何自己割捨所剩餘的肉塊，又有什麼價值呢？』送到曠野，蟲獸雕鷲全部都來啖食。如果我所愿能夠成就，應當讓此身變成巨大的肉山，飲血啖肉的眾生全部都來到這裡，隨意飲啖，身體反而增大。所捨棄的舌根，以願力之故，愿我來世得到廣長舌。當時我命終之後，在閻浮提，以本願力，轉生為龍王，名叫示現寶藏。就在出生的夜晚，示現百千億那由他種寶藏，親自宣告說：『具備各種珍奇之物，乃至摩尼珠，隨意使用。』具足奉行十善，發起無上菩提心。這樣七次受身，壽命都長達七萬七千億那由他百千歲，無量寶藏也同樣如此（出自《當來選擇諸惡世界經》）。
爲了國王之身，以眼施捨給病人九次
佛告訴賢者阿難：『在過去的時世，有一位國王，名叫日月明，端正美好，威神巍巍。從宮殿出來，在路上看見一位盲人，窮困飢餓，沿著道路乞討。前往國王所在之處，對國王說：『國王您獨自尊貴，安穩快樂。
【English Translation】 English version: Treasures of Nayuta (a very large number) and other jewels. Thus, in order, pervading the ten directions. During the evil age of the five turbidities, hundreds of thousands of billions of devas and humans in the empty sky rained down flowers, praised and applauded, as they wished in their hearts, and the masses heard this sound. The devas of Empty Sky Pure King took 'All Giving' as their title. At that time, people each begged the king for his wives, concubines, and children, and the king gave them all. There was a beggar named Qing Guangming, who observed the dog precepts, and begged the king for Jambudvipa (the Earth). The king happily agreed, and with fragrant water, he anointed his head, passing on the throne of the holy king. He also received the support of the people. This king's lifespan did not change. When I attain Buddhahood, I will bestow a prediction upon him, that he will become a 'Eka-jati-pratibaddha' (one birth away from Buddhahood). Luzhi Brahmin begged me for my two feet, Ya Brahmin demanded my two eyes, Jing Jianlao Brahmin begged me for my two ears, Xiang Niganzhi begged me for my male organ, and Miwei Brahmin begged me for my two hands. I immediately cut them off and gave them away in a timely manner. At that time, the various small kings and ministers all said, 'Alas, what a foolish person! How can you cut off the remaining pieces of flesh, what value do they have? Sending them to the wilderness, insects, beasts, eagles, and vultures will all come to devour them. If my wishes can be fulfilled, I should let this body become a huge mountain of flesh, and all sentient beings who drink blood and eat flesh should come here, drinking and eating at will, and the body will grow even larger. The tongue that was given away, because of the power of the vow, I wish that in my next life I will obtain a broad and long tongue.' At that time, after my life ended, in Jambudvipa, with the power of my original vow, I was reborn as a Dragon King, named Manifesting Treasure Trove. On the night of my birth, I manifested hundreds of thousands of billions of Nayuta kinds of treasures, personally proclaiming, 'Possessing all kinds of rare and strange things, even Mani jewels, use them at will.' Fully practice the ten virtues, and generate the supreme Bodhi mind. In this way, I received bodies seven times, and each time my lifespan was seventy-seven thousand billion Nayuta hundreds of thousands of years, and the immeasurable treasures were also the same (from the 'Sutra on Choosing Good and Evil Worlds in the Future').
For the sake of a king's body, he gave his eyes to sick people nine times.
The Buddha told the worthy Ananda: 'In the past, there was a king named Sun Moon Bright, who was upright and beautiful, with majestic and awe-inspiring power. He came out of the palace and saw a blind man on the road, poor and hungry, begging along the road. He went to the king's place and said to the king, 'O King, you alone are noble, peaceful, and happy.'
。我獨貧窮加複眼盲。王見哀之謂於盲者有何等藥得療卿病。盲者答曰。唯得王眼能愈我眼。時王自取兩眼持施盲者。其心清然無一悔意。月明王者即我身是。佛言須彌山尚可知斤兩。我眼佈施不可稱計(出彌勒所問本願經)。
為國王身治梵志罪十
昔者菩薩為大國王。歸命三尊具奉十善。兵刃不施無有牢獄。風雨時節谷豐民富。華為小書舉國絕口。六度真化靡人不誦。時有梵志執操清閑靜居山林不豫流俗。夜渴行飲。誤得國人所種蓮華池水。飲畢意寤。詣官自告云其犯盜。唯愿大王以法治罪。王曰。斯自然之水不實之物何罪之有。對曰。吾不告而飲。豈非盜乎。愿王處之也。王曰國事多故且坐苑中。太子令之深處苑內。王事總猥忘之六日。忽而寤曰。梵志安在乎。疾呼之來。梵志守戒飢渴六日。厥體瘦疵起而蹌地。王睹流淚曰。吾過重矣。皇后笑之。王遣人澡浴具設肴膳自身供養叩頭悔過。自斯生死輪轉無際至臨得佛不食六年。佛告諸比丘。時王者是我身。夫人者俱夷是。太子者羅云是。王忘道士令餓六日受罪六年餓饉裁息。六日之後王身供養。故今六年殃畢道成。俱夷笑之。今懷羅云六年重病大子以梵志深著苑內。故六年處於幽冥(出雀王經)。
為國王身舍國城妻子十一
昔者菩薩
【現代漢語翻譯】 現代漢語譯本：我獨自貧窮，又加上雙目失明。國王憐憫我，問我說：『對於盲人，有什麼樣的藥能夠治好你的眼病？』盲人回答說：『只有得到國王的眼睛，才能治好我的眼睛。』當時國王就取下自己的兩隻眼睛，施捨給盲人。他的內心清凈坦然，沒有一絲後悔的意思。月明國王就是我的前身。』佛說：『須彌山（Mount Sumeru）的重量尚且可以稱量，我佈施的眼睛卻不可計數。』（出自《彌勒所問本願經》） 現代漢語譯本：為國王之身懲治婆羅門（Brahmin）的罪行 現代漢語譯本：過去，菩薩（Bodhisattva）曾是一位偉大的國王。他歸依三寶（Three Jewels），奉行十善（Ten Virtues）。不使用兵器，沒有監獄。風調雨順，五穀豐登，人民富足。教化普及，全國上下都絕口不談邪惡之事。六度（Six Perfections）的真諦教化，沒有誰不誦讀。當時有一位婆羅門，操守清廉，隱居在山林中，不參與世俗之事。一天夜裡，他口渴難耐，行走時誤喝了國人種植的蓮花池中的水。喝完后，他意識到自己犯了錯，就到官府自首，說自己犯了盜竊罪，希望大王依法懲處。國王說：『這自然之水，並非有價值之物，有什麼罪呢？』婆羅門回答說：『我不告而飲，難道不是盜竊嗎？希望大王判處我罪行。』國王說：『國家事務繁多，暫且讓你坐在苑中。』太子（Prince）命令將他安置在苑內深處。國王處理政務，一時忘記了這件事，過了六天。忽然醒悟，說：『婆羅門在哪裡？』急忙叫人帶來。婆羅門遵守戒律，飢渴了六天，身體瘦弱，起身時踉蹌倒地。國王看到后流下了眼淚，說：『我的過錯太大了！』皇后（Queen）嘲笑他。國王派人給婆羅門洗浴，準備了豐盛的飯菜，親自供養，叩頭懺悔。從這以後，生死輪迴無邊無際，直到臨近成佛時，仍然有六年沒有食物。佛（Buddha）告訴眾比丘（Bhikkhus）：『當時的國王就是我的前身，夫人就是俱夷（Kushinagara），太子就是羅云（Rahula）。國王忘記了道士，讓他餓了六天，因此受到了六年飢餓的罪報，飢餓才得以停止。六天之後，國王親自供養。所以現在六年惡報結束，道業成就。俱夷嘲笑他，現在懷羅云六年重病。太子將婆羅門深深地安置在苑內，所以羅云六年處於幽冥之中。』（出自《雀王經》） 現代漢語譯本：為國王之身捨棄國城妻子 現代漢語譯本：過去，菩薩
【English Translation】 English version: I was uniquely poor and also blind. The king, seeing my plight, asked, 'What kind of medicine is there for a blind person to cure your blindness?' The blind man replied, 'Only by obtaining the king's eyes can my eyes be healed.' At that time, the king took out his own two eyes and gave them to the blind man. His heart was pure and clear, without a trace of regret. King Moonbright was my former self.' The Buddha said, 'The weight of Mount Sumeru (Mount Sumeru) can still be known, but the number of eyes I have given away in charity is immeasurable.' (From the Maitreya Bodhisattva's Vow Sutra) English version: For the sake of being a king, punishing the Brahmin's (Brahmin) crime English version: In the past, the Bodhisattva (Bodhisattva) was a great king. He took refuge in the Three Jewels (Three Jewels) and practiced the Ten Virtues (Ten Virtues). He did not use weapons, and there were no prisons. The weather was favorable, the crops were abundant, and the people were prosperous. Education was widespread, and the whole country refrained from speaking of evil. The true teachings of the Six Perfections (Six Perfections) were recited by everyone. At that time, there was a Brahmin who was pure and secluded, living in the mountains and forests, not participating in worldly affairs. One night, he was very thirsty and accidentally drank water from a lotus pond planted by the people of the country. After drinking, he realized that he had committed a wrong, so he went to the government to confess, saying that he had committed theft and hoped that the king would punish him according to the law. The king said, 'This natural water is not a valuable thing, what crime is there?' The Brahmin replied, 'Did I not steal by drinking without asking? I hope the king will punish me.' The king said, 'State affairs are numerous, let you sit in the garden for now.' The prince (Prince) ordered him to be placed deep inside the garden. The king was busy with state affairs and forgot about it for six days. Suddenly he woke up and said, 'Where is the Brahmin?' He hurriedly called for him to be brought. The Brahmin kept the precepts and was hungry and thirsty for six days. His body was thin and weak, and he staggered to the ground when he got up. The king shed tears when he saw this, and said, 'My fault is too great!' The queen (Queen) laughed at him. The king sent people to bathe the Brahmin, prepared a rich meal, personally offered it, and kowtowed in repentance. From then on, the cycle of birth and death was endless, until he was about to become a Buddha, he still had no food for six years. The Buddha (Buddha) told the Bhikkhus (Bhikkhus): 'The king at that time was my former self, the queen was Kushinagara (Kushinagara), and the prince was Rahula (Rahula). The king forgot the ascetic and let him starve for six days, so he suffered the retribution of six years of famine, and the famine was stopped. After six days, the king personally made offerings. Therefore, now the six years of bad karma are over, and the path is accomplished. Kushinagara laughed at him, and now she is pregnant with Rahula for six years with a serious illness. The prince placed the Brahmin deep inside the garden, so Rahula was in darkness for six years.' (From the Peacock King Sutra) English version: For the sake of being a king, giving up the kingdom, city, wife, and children English version: In the past, the Bodhisattva
為大國王。理民以慈月月巡行。貧乏鰥寡疾療藥糜。每出巡狩命使後車具載所須衣服醫藥。死者葬之。君名被十方。帝釋見其德行懼奪其位思欲壞之。化為老梵志從王乞銀錢一千。王即惠之。曰吾棲窘恐人盜之愿以寄王。王曰。吾國無盜重寄即受。又化為梵志。又詣宮門。王即現之。梵志嘆曰。大王名布八極德行希有。我生在凡庶欣慕尊榮欲乞斯國。王曰大善。即與妻子輕乘而去。天帝復化為余梵志。從王乞車。以車馬惠之。與妻子步進依山止宿。有五通道士與王為友。忽憶王德睹之失國靖心禪息。睹天帝釋貪嫉奪國委頓瘦疵。道士以神足忽之王所曰將欲何求勞志若茲曰。吾志所存子已具知。道士即化為一轅之車以送王矣。天化梵志復乞其車。未至彼國由數千里。天覆化為前梵志來求索銀錢。王曰。吾以國惠人脫忘子錢。王即以妻子質得錢一千以還梵志。妻本侍質家。女浴脫身珠璣眾寶。天化為鷹救衣寶去。女云何婦盜錄之繫獄。其兒與質家兒俱臥。天夜殺質家兒死。家取兒付獄。母子被拘。饑饉毀形呼嗟無救。銜泣終日罪成棄市。王賃得銀錢一千。行贖妻子。歷市睹之。即念諸佛自悔過曰。吾宿命要乃致茲乎。靖心入明睹天所為。空中聲曰。何不急殺之。王曰。吾聞帝釋普濟眾生赤心惻愴育過慈母含血之類莫不蒙祐
【現代漢語翻譯】 現代漢語譯本： 他成為一個偉大的國王。以仁慈治理百姓，每月巡視各地。對於貧困、孤獨和生病的人，提供藥物和粥。每次出巡狩獵，都命令後車裝載所需的衣服和醫藥。對於去世的人，給予安葬。國王的名聲傳遍四方。帝釋（Devendra，天神之王）看到他的德行，害怕失去自己的位置，想要破壞他。於是化身為一個年老的婆羅門，向國王乞討一千銀錢。國王立刻施捨給他。婆羅門說：『我居住的地方簡陋，恐怕有人偷盜，希望寄存在大王這裡。』國王說：『我國沒有盜賊，貴重的物品寄存在這裡是可以的。』帝釋又化身為婆羅門，再次來到宮門。國王立刻接見了他。婆羅門嘆息道：『大王的名聲傳遍四方，德行稀有。我生為凡人，欣慕您的尊榮，想要乞討這個國家。』國王說：『很好。』立刻帶著妻子，乘坐輕便的車離開了。天帝又化身為其他的婆羅門，向國王乞討車輛。國王將車輛和馬匹施捨給他。國王與妻子步行前進，在山邊休息。有五神通的道士與國王是朋友。忽然想起國王的德行，看到他失去國家，內心平靜地禪定休息。看到天帝釋（Devendra）貪婪嫉妒，奪取了他的國家，國王委頓消瘦。道士以神通來到國王的住所，問道：『您將要尋求什麼，如此勞累？』國王說：『我的心願，您已經完全知道了。』道士立刻化為一輛單轅的車，用來送國王。天帝化身的婆羅門又來乞討車輛。還沒到達那個國家，還有數千里路程。天帝又化為之前的婆羅門來索要銀錢。國王說：『我把國家都施捨給人了，或許忘記了你的錢。』國王立刻用妻子作為抵押，得到一千銀錢，用來還給婆羅門。妻子原本在抵押人家做侍女。女兒洗澡時脫下珠璣等眾多寶物。天帝化為老鷹，搶走了衣服和寶物。女兒說母親偷盜，被記錄下來關進監獄。她的兒子與抵押人家的兒子一起睡覺。天帝在夜裡殺死抵押人家的兒子。抵押人家把國王的兒子送到監獄。母子被拘禁。飢餓毀壞了他們的容貌，呼喊嘆息沒有救助。含著眼淚度日，罪名成立，將被處死。國王租借得到一千銀錢，前去贖回妻子。在市場上看到他們，立刻想到諸佛，自我懺悔說：『我宿世的罪業竟然導致了這樣的結果嗎？』內心平靜地觀察，看到了天帝所做的事情。空中傳來聲音說：『為什麼不趕快殺了他們？』國王說：『我聽說帝釋（Devendra）普遍救濟眾生，赤誠之心令人感動，養育超過慈母，即使是含血之類，沒有不蒙受恩惠的。』
【English Translation】 English version: He became a great king. He governed the people with kindness, making monthly tours. For the poor, the widowed, and the sick, he provided medicine and porridge. Each time he went on a hunting expedition, he ordered the rear carriages to be loaded with necessary clothing and medicine. For the dead, he provided burial. The king's name spread in all directions. Devendra (Emperor Shakra, king of the gods), seeing his virtuous conduct, feared losing his position and sought to ruin him. He transformed into an old Brahmin and begged the king for a thousand silver coins. The king immediately bestowed them upon him. The Brahmin said, 'My dwelling is humble, and I fear thieves. I wish to deposit them with the king.' The king said, 'My country has no thieves; it is safe to deposit valuable items here.' Devendra again transformed into a Brahmin and went to the palace gate. The king immediately received him. The Brahmin sighed and said, 'Great King, your name is known in all directions, and your virtuous conduct is rare. I, born as a commoner, admire your honor and wish to beg for this kingdom.' The king said, 'Very well.' He immediately left with his wife, riding in a light carriage. The heavenly emperor again transformed into another Brahmin and begged the king for a carriage. The king bestowed the carriage and horses upon him. The king and his wife proceeded on foot, resting by the mountains. A Taoist with five supernatural powers, who was a friend of the king, suddenly remembered the king's virtue. Seeing him lose his kingdom, he calmly meditated. He saw Devendra (Emperor Shakra) being greedy and jealous, seizing the king's country, causing the king to be weary and emaciated. The Taoist used his supernatural powers to go to the king's residence and asked, 'What do you seek, enduring such hardship?' The king said, 'You already know my aspirations.' The Taoist immediately transformed into a one-wheeled cart to send the king. The Brahmin transformed by Devendra again begged for the cart. Before reaching that country, there were still thousands of miles to go. Devendra again transformed into the previous Brahmin to demand the silver coins. The king said, 'I have bestowed the country upon others; perhaps I forgot about your money.' The king immediately pawned his wife to obtain a thousand silver coins to return to the Brahmin. The wife was originally a servant in the pawnshop. While the daughter was bathing, she took off her jewelry and many treasures. Devendra transformed into a hawk and snatched away the clothes and treasures. The daughter said that her mother stole them and was recorded and imprisoned. Her son slept with the pawnshop's son. Devendra killed the pawnshop's son in the night. The pawnshop family sent the king's son to prison. The mother and son were imprisoned. Hunger destroyed their appearance, and their cries and sighs were of no help. They spent their days in tears, and they were convicted and sentenced to be executed. The king borrowed a thousand silver coins and went to redeem his wife. Seeing them in the market, he immediately thought of the Buddhas and repented, saying, 'Is it my karma from past lives that has led to this?' He calmly observed and saw what Devendra had done. A voice in the air said, 'Why not quickly kill them?' The king said, 'I have heard that Devendra (Emperor Shakra) universally saves all beings, his sincere heart is touching, his nurturing exceeds that of a loving mother, and even those with blood in their veins are not without receiving his grace.'
。爾為無惡緣獲帝位。釋懷重毒惡熟罪成。生入太山。天人龍鬼莫不稱善。地主之王即釋妻子之罪。二王相見尋問其原。國無鉅細靡不墮淚。地主之王分國而治。故國臣民尋王所在率土奉迎。二國居民一哀一喜。爾時王者吾身是。妻者裘夷是。王子羅云是。天帝調達是。山中梵志舍利弗是。彼國王者彌勒是(出度無極集第一卷)。
現為國王身化濟危厄十二
佛在舍衛國告諸比丘。昔者菩薩為大國王。名曰普明。慈惠光被十方歌美。民愿其休猶孝子之寧親也。鄰國有王。名曰阿群。治法以正。力如師子走攫飛鷹。宰人求肉晨奔市索。路睹新尸取之為美味兼畜肉。後日為饌甘不如焉。王責太官。宰人歸誠叩頭首之。王心恧然曰。人肉甘乎。點命宰人以斯為常矣。故曰。夫厚于味者仁道薄。仁道薄者豺狼心興。夫狼狗貪肉味。而賊物命。故天下仇焉。宰人承命默行殺人以供王食。臣民嗷嗷齊心同聲逐焉。王奔入山行伺諸王出。[仁-二+宎]眾取之。猶鷹鹯之攫燕雀。執九十九王。時普明王出察民苦樂。道逢梵志。曰王勿出也。王曰。作命當出信言難違。遂以出焉。為阿群所獲。王曰。不懼喪身恨毀吾信。阿群曰。何謂。王具說之。道士見已出而有誡言。愿一睹之受其重誡。以實施焉。旋死不恨。阿群放之聽
【現代漢語翻譯】 現代漢語譯本：你因為沒有作惡的因緣而獲得了帝位。釋迦牟尼懷著沉重的毒害，惡業成熟，罪業完成，（死後）生入了太山（地獄名）。天人、龍、鬼沒有不稱讚（你的善行）的。地主之王赦免了釋迦牟尼妻子（的罪）。兩位國王相見，尋問事情的緣由。國內無論大小都墮淚悲傷。地主之王分國而治理。所以原來的國家的臣民尋找國王的所在，率領全國的百姓奉迎（他）。兩個國家的居民，一個悲哀一個歡喜。當時（的）王者就是我的前身。妻子就是裘夷。王子就是羅云。天帝就是調達（提婆達多）。山中的梵志就是舍利弗。那位國王就是彌勒（菩薩）。（出自《度無極集》第一卷）
現在爲了國王的身份，化解危難
佛在舍衛國告訴眾比丘：過去菩薩作為大國王，名叫普明（國王名）。慈悲恩惠的光芒照耀四方，人們歌頌讚美他。百姓希望他安樂，就像孝子希望父母安寧一樣。鄰國有個國王，名叫阿群（國王名），治理國家以正道。力量像獅子一樣，奔跑抓取飛翔的鷹。廚師尋找肉，早晨跑到市場搜尋。在路上看到新死的屍體，取來作為美味，兼做肉食。後來幾天做出的飯菜，味道不如（人肉）了。國王責備廚師。廚師歸罪，叩頭認罪。國王心裡慚愧，說：『人肉這麼甘美嗎？』於是命令廚師把（殺）人作為常事。所以說，沉溺於美味的人，仁義道德就淡薄。仁義道德淡薄的人，豺狼的心就會興起。豺狼狗貪圖肉的味道，而殘害生物的性命，所以天下人都仇恨它們。廚師接受命令，默默地殺人來供給國王食用。臣民們哀號，齊心同聲地追逐（廚師）。國王逃入山中，（又）伺機抓捕其他國王。眾人抓捕他，就像老鷹抓燕雀一樣。抓住了九十九個國王。當時普明王出來視察百姓的疾苦。在路上遇到一位梵志（修行人），（梵志）說：『大王不要出去啊。』國王說：『（我已經）答應了要出去，誠信的言語難以違背。』於是就出去了，被阿群抓獲。國王說：『我不害怕喪失生命，只遺憾毀壞了我的誠信。』阿群說：『（你）說的是什麼？』國王詳細地說了這件事。道士聽了之後出來，並且告誡（阿群）說：『希望（你）能見他一面，接受他的鄭重告誡，並且實行它。即使立刻死去也沒有遺憾。』阿群放了他，聽任他（離開）。
【English Translation】 English version: You obtained the position of emperor because you had no evil karma. Shakyamuni harbored heavy poison, evil deeds matured, and sins were completed, (after death) being born into Mount Tai (name of a hell). Gods, humans, dragons, and ghosts all praised (your good deeds). The king of the land pardoned the sins of Shakyamuni's wife. The two kings met and inquired about the cause of the matter. The whole country, regardless of size, shed tears of sorrow. The king of the land divided the country to govern. Therefore, the subjects of the original country sought the king's whereabouts and led the people of the whole country to welcome (him). The residents of the two countries, one grieved and one rejoiced. At that time, the king was my former self. The wife was Qiu Yi. The prince was Luo Yun. The heavenly emperor was Daiba (Devadatta). The Brahmin in the mountain was Sariputra. That king was Maitreya (Bodhisattva). (From the first volume of 'Du Wu Ji Ji')
Now, in the role of a king, resolving crises
The Buddha told the monks in Shravasti: In the past, a Bodhisattva was a great king named Puming (King's name). The light of compassion and grace shone in all directions, and people sang his praises. The people wished him peace, just as filial sons wish their parents peace. There was a king in a neighboring country named Aqun (King's name), who governed the country with righteousness. His strength was like a lion, running to seize flying eagles. The cook sought meat, rushing to the market in the morning to search. On the road, he saw a newly dead corpse, took it as a delicacy, and also used it as meat. In the following days, the dishes made were not as delicious as (human meat). The king rebuked the cook. The cook confessed his guilt, kowtowing and admitting his crime. The king felt ashamed and said, 'Is human meat so delicious?' So he ordered the cook to make (killing) people a regular thing. Therefore, it is said that those who indulge in delicious flavors have thin benevolence and morality. Those with thin benevolence and morality will have the heart of a jackal. Jackals and dogs covet the taste of meat and harm the lives of creatures, so the world hates them. The cook accepted the order and silently killed people to provide food for the king. The subjects wailed and chased (the cook) with one heart and one voice. The king fled into the mountains and (also) waited for opportunities to capture other kings. The crowd captured him like eagles seizing sparrows. He captured ninety-nine kings. At that time, King Puming came out to inspect the suffering of the people. On the road, he met a Brahmin (practitioner), who said, 'Great King, do not go out.' The king said, 'I have already promised to go out, and words of sincerity are difficult to break.' So he went out and was captured by Aqun. The king said, 'I am not afraid of losing my life, but I regret breaking my promise.' Aqun said, 'What are you talking about?' The king explained the matter in detail. After hearing this, the Taoist came out and warned (Aqun), saying, 'I hope (you) can meet him and accept his solemn admonition and put it into practice. Even if you die immediately, there will be no regrets.' Aqun released him and let him (leave).
其暫還。已見道士施以金錢受即含笑至阿群所。問曰。命危在今何欣且笑。答曰。世尊之言三界希聞。吾今懷之何國命之可惜乎。阿群又曰。愿聞尊教。王取授之。阿群驚喜曰。巍巍世尊陳四非常。夫不聞睹所謂悖狂。即解百王各令還國。阿群悔過自新依樹為居日存四偈。命終神遷為王大子。納妻不男王重憂矣。因募國女化之令男。后遂泆蕩不從貞道。王磔著四衢。命行人曰。以指琢首茍辱之矣。適九十九人而太子薨。魂靈變化輪轉無已。值佛在世生舍衛國。早喪其考獨與母居事梵志道。性篤言信勇力躄象。師愛友敬遐爾稱賢。師每週游輒委以居。師妻懷㜸前援其手淫辭誘之。阿群辭曰。凡世耆人。男吾父焉。女吾母焉。豈況師妻乎。燒身可從敢亂斯命矣。師妻惡然如道退思其變。𦕓謂婦曰。子嘆彼賢足照子否矣具為其過女妖似真梵志信矣。師告阿群爾欲仙乎。對曰爾。教殺百人斬取其指。令獲神仙。奉命擊劍逢人輒殺。獲九十九人指。眾奔國震。睹母欣然曰。母至數足吾今仙矣。佛念邪道惑眾普天斯禱也。化為沙門在其前步。曰人數足矣。追后不屬。曰沙門可止。答曰吾止。爾不止焉。曰阿群心開㸌如雲除。五體投地頓首悔過。叉手尋從將還精舍即為沙門。佛為說宿行現四非常得溝港道。王欲討之聞而嘆息白佛欲一
見之佛言。上德賢者可開一眼相睹。如斯至三。答曰。吾之眼精耀射難當。王稽首曰。明日設微饌愿一顧眄。答曰。于廁吾往。于殿則不。王曰。唯命。還則裂廁掘其地。則以新樟梓為之柱樑。香湯沃地栴檀蘇合鬱金諸香和之為泥。栴罽雜繒以為座席。雕文刻鏤眾寶為好。韑韑晃晃有逾殿堂。明日王身捧香爐迎之。阿群就座。王褰衣膝行供養畢訖。即說經曰。廁前日之洿。豈可於上飯乎對曰不可。如今可乎。答曰可矣。阿群曰。吾未睹佛時洿其彼溷。賴蒙宿祚生值佛世。沐浴清化去臭懷香。內外清凈猶天真珠。飲欲歷市聞有婦人。逆生產者命在呼吸。還如事啟。佛言。爾往為其產。阿群受教往宣佛恩。母子俱生。佛告阿群。受道之日可謂始生者也。不睹三尊未受重戒。猶兒處胎雖有耳目將何聞見。曰未生也。阿群心開即得應真道。佛告諸比丘。時普明王者是吾身也。吾前世授之四偈。壹活百王今令得道。不受眾罪矣。阿群宿命曾為比丘。荷米一斛送著寺中。上佛刀一口。歡喜嘆尊稽首而去。荷米獲多力。上刀獲多寶。歡喜獲端正。嘆尊獲為王。作禮故為國得眾人所拜。九十九人琢其首遂至喪身。故殺前怨而斬其指。後人欲琢見其已喪。又睹沙門更有慈心。後人即其母。始有惡意故阿群如意亦惡。睹沙門更慈故見佛即孝
【現代漢語翻譯】 現代漢語譯本： 見之佛言：『上德賢者可以睜開一隻眼睛相看。』如此說了三次。阿群回答說：『我的眼睛精光耀眼，難以直視。』國王稽首說：『明日備下簡單的齋飯，希望您能稍微看一眼。』阿群回答說：『去廁所我可以去，去殿堂則不去。』國王說：『遵命。』回去后便拆了廁所，挖掘地基，用新的樟木梓木做柱樑，用香湯澆灑地面，用栴檀、蘇合、鬱金等各種香料和泥。用栴罽、雜色絲綢做成座席，雕刻各種花紋，用各種寶物裝飾，光彩奪目，勝過殿堂。 第二天，國王親自捧著香爐迎接阿群。阿群就座后，國王提起衣襟，跪著供養完畢，便開始說法：『以前的廁所污穢不堪，怎麼可以在上面吃飯呢？』阿群回答說：『不可以。』國王問：『現在可以了嗎？』阿群回答說：『可以了。』阿群說：『我未見到佛陀時，就像那污穢的廁所。幸虧前世積德，今生遇到佛陀出世，沐浴在清凈的教化中，去除了臭穢，懷抱了香氣，內外清凈，就像天上的真珠。』 阿群在街市上行走，聽說有婦人難產，生命垂危，便回來稟告佛陀。佛陀說：『你去為她接生。』阿群接受教誨，前去宣揚佛陀的恩德，母子都平安出生。佛陀告訴阿群：『接受佛道的那一天，才可以說是真正的出生。』沒有見到三寶，沒有接受重要的戒律，就像嬰兒在母胎中，雖然有耳目，又能聽見看見什麼呢？可以說是沒有出生一樣。』阿群心開意解，當下就證得了阿羅漢果。 佛陀告訴眾比丘：『當時的普明王就是我的前身。我前世傳授給他四句偈語，救活了一百個國王，今天又令他得道，不再受各種罪業。』阿群前世曾經是位比丘，用一斛米送到寺廟中，又供養了一把佛刀，歡喜讚歎佛，稽首而去。因為荷米而獲得大力氣，因為供養刀而獲得眾多寶物，因為歡喜而獲得端正的相貌，因為讚歎佛而獲得為國王的果報，因為作禮而成為國王，得到眾人拜見。九十九個人想在他頭上雕刻，最終導致喪身，所以殺害了以前的仇人，並且斬斷了他的手指。後來的人想在他頭上雕刻，看到他已經死了。又看到沙門更有慈悲心。後來的人就是他的母親，開始產生惡意，所以阿群如意也產生了惡意。看到沙門更有慈悲心，所以見到佛陀就生起孝順之心。
【English Translation】 English version: Seeing him, the Buddha said: 'A virtuous and wise person can open one eye to look.' This was said three times. Aguna replied: 'The light from my eyes is too dazzling to behold directly.' The king bowed his head and said: 'Tomorrow, I will prepare a simple meal, hoping you will cast a glance.' Aguna replied: 'I will go to the toilet, but not to the palace.' The king said: 'As you command.' Returning, he tore down the toilet, excavated the ground, and used new camphor and catalpa wood for the pillars and beams. He sprinkled fragrant water on the ground, mixed sandalwood, storax, turmeric, and other fragrances into mud. He used wool carpets and colored silks for the seats, carving various patterns and decorating with various treasures, making it radiant and surpassing the palace. The next day, the king personally held a censer to welcome Aguna. After Aguna took his seat, the king lifted his robe, knelt down to make offerings, and then began to speak: 'The toilet was filthy before, how could one eat on it?' Aguna replied: 'One could not.' The king asked: 'Is it acceptable now?' Aguna replied: 'It is acceptable.' Aguna said: 'When I had not seen the Buddha, I was like that filthy toilet. Fortunately, due to merits accumulated in past lives, I was born in the world when the Buddha appeared, bathed in the pure teachings, removed the filth, and embraced fragrance, becoming pure inside and out, like a true pearl in the heavens.' Aguna was walking in the market when he heard that a woman was having a difficult childbirth and was in critical condition. He returned and reported this to the Buddha. The Buddha said: 'Go and help her deliver the child.' Aguna accepted the teaching and went to proclaim the Buddha's grace, and both mother and child were born safely. The Buddha told Aguna: 'The day you received the Dharma can be said to be your true birth.' Without seeing the Three Jewels and without receiving the important precepts, it is like a baby in the womb, even with ears and eyes, what can it hear and see? It can be said to be unborn.' Aguna's mind opened, and he immediately attained the state of Arhat. The Buddha told the monks: 'King Puming (King of Universal Brightness) at that time was my past self. In a previous life, I taught him four verses, saving a hundred kings, and today I have enabled him to attain the Way, no longer subject to various sins.' Aguna in a past life was once a monk who carried a bushel of rice to the temple and offered a Buddha knife, joyfully praising the Buddha, bowing and leaving. Because of carrying rice, he gained great strength; because of offering the knife, he gained many treasures; because of joy, he gained a handsome appearance; because of praising the Buddha, he gained the reward of becoming a king; because of prostrating, he became a king and was greeted by many. Ninety-nine people wanted to carve on his head, eventually leading to their deaths, so he killed his former enemies and cut off their fingers. Later people wanted to carve on his head, seeing that he was already dead. They also saw that the Shramana (monk) had more compassion. The later person was his mother, who began to have malicious intentions, so Aguna Ruyi (Aguna's wish) also had malicious intentions. Seeing that the Shramana had more compassion, he developed filial piety upon seeing the Buddha.
。種淳得淳。種雜得雜。善怨已施禍福尋之。影追響應皆有所由。非從自然也(出普明王經)。
為蓮華王太子身以髓施病人十三
阿難。乃往過世。有王太子。號曰蓮華王。端正姝好威神巍巍。出遊道見一人。身體病癩。見已悲念。問于病者何藥能療。答曰。得王身髓以涂我身其病乃愈。是時太子即破身骨髓與病者歡喜惠施心無悔恨。爾時太子即我身是。大海水尚可斗量。身髓佈施不可稱計(出彌勒所問本願經)。
為王太子身出血施病人十四
阿難。我本求道時勤苦無數。過世為王太子。號曰現眾。儀端正姝好。從園觀出。道見一人。得困篤病。見問病人。以何等藥療卿病。病者答曰。唯王身血得療我病。太子即以利刀刺身出血以與病者。至心施與意無悔恨。太子即我身是。阿難。四大海水尚可斗量。我身血施不可稱限。求正覺故(出彌勒所問本願經)。
經律異相卷第十 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第十一(隨機見身下菩薩部第四)
梁沙門僧旻寶唱等集先給四仙人後世為王一為伯叔身意不同故行立殊別二為肉山以施眾生三為大理家身濟鱉及蛇狐四為師子身與獼猴為親友五為白象身而現益物六昔為龍身勸伴行忍七為熊身濟迷
【現代漢語翻譯】 現代漢語譯本：種什麼因，得什麼果。種善因得善果，種惡因得惡果。對別人施加怨恨，最終禍患也會降臨到自己身上；施加恩惠，最終福報也會降臨到自己身上。就像影子追隨形體，回聲應和聲音一樣，一切都有其原因，並非自然而然發生的。（出自《普明王經》）
過去世，我曾作為蓮華王太子，用自己的骨髓佈施給病人，共十三次。
阿難（Ananda，佛陀的十大弟子之一）。過去世，有一位國王的太子，名叫蓮華王（Lotus Flower King）。他相貌端正美好，威嚴神聖。一次出遊時，在路上看到一個人，身患癩病。太子見後心生悲憫，詢問病人用什麼藥可以治療。病人回答說：『如果能得到您的身體的骨髓塗抹在我身上，我的病就能痊癒。』當時，太子立即破開身體，取出骨髓，歡喜地施捨給病人，心中沒有絲毫後悔。當時的太子就是我的前身。大海水尚且可以用斗來量，而我佈施骨髓的次數卻不可計數。（出自《彌勒所問本願經》）
過去世，我曾作為王太子，用自己的血佈施給病人，共十四次。
阿難（Ananda，佛陀的十大弟子之一）。我過去在求道時，經歷無數的勤苦。過去世，我曾是一位國王的太子，名叫現眾（Appearing to the Multitude）。他容貌端正美好。一次從園林出來，在路上看到一個人，得了重病。太子詢問病人用什麼藥可以治療。病人回答說：『只有您的身體的血才能治好我的病。』太子立即用利刀刺破身體，流出鮮血給病人，真心誠意地施捨，心中沒有絲毫後悔。當時的太子就是我的前身。阿難（Ananda，佛陀的十大弟子之一），四大海水尚且可以用斗來量，而我佈施鮮血的次數卻不可稱量。我爲了求得正覺的緣故，才這樣做的。（出自《彌勒所問本願經》）
《經律異相》卷第十 大正藏第53冊 No. 2121 《經律異相》
《經律異相》卷第十一（隨機示現身下菩薩部第四）
梁朝沙門僧旻、寶唱等人編輯。過去供養四位仙人，後來轉世為國王，其中一位是伯父，一位是叔父，因為心意不同，所以行為和地位也各不相同。第二位化身為肉山，用來佈施給眾生。第三位化身為大理家的身份，救濟了鱉、蛇和狐貍。第四位化身為獅子，與獼猴結為親友。第五位化身為白象，顯現利益眾生的事物。第六位過去是龍身，勸導同伴修行忍辱。第七位化身為熊，救助迷路的人。
【English Translation】 English version: Sow purity, reap purity. Sow mixture, reap mixture. Resentment towards others will bring misfortune upon oneself; kindness towards others will bring blessings upon oneself. Like shadows following forms and echoes responding to sounds, everything has its cause and is not spontaneous. (From the Puming Wang Sutra)
In a past life, I, as Prince Lotus Flower King, gave my marrow to the sick thirteen times.
Ananda (one of the ten principal disciples of the Buddha). In the past, there was a king's son named Lotus Flower King. He was of upright and beautiful appearance, with majestic and awe-inspiring presence. Once, while traveling, he saw a person suffering from leprosy. Upon seeing this, the prince felt compassion and asked the sick person what medicine could cure him. The sick person replied, 'If I could obtain your body's marrow to apply to my body, my illness would be cured.' At that moment, the prince immediately broke his body, extracted the marrow, and joyfully gave it to the sick person, without any regret in his heart. The prince at that time was my former self. The water of the great ocean can still be measured with a dipper, but the number of times I gave my marrow is countless. (From the Maitreya Bodhisattva's Vows Sutra)
In a past life, I, as a king's son, gave my blood to the sick fourteen times.
Ananda (one of the ten principal disciples of the Buddha). In the past, when I was seeking the Way, I endured countless hardships. In a past life, I was a king's son named Appearing to the Multitude. He was of upright and beautiful appearance. Once, while coming from the garden, he saw a person suffering from a severe illness. The prince asked the sick person what medicine could cure him. The sick person replied, 'Only your body's blood can cure my illness.' The prince immediately pierced his body with a sharp knife, shed blood, and gave it to the sick person, sincerely and wholeheartedly, without any regret in his heart. The prince at that time was my former self. Ananda (one of the ten principal disciples of the Buddha), the water of the four great oceans can still be measured with a dipper, but the number of times I gave my blood is immeasurable. I did this for the sake of seeking perfect enlightenment. (From the Maitreya Bodhisattva's Vows Sutra)
The Tenth Scroll of the 'Collection of Differences between Sutras and Vinaya' Taisho Tripitaka Volume 53, No. 2121, 'Collection of Differences between Sutras and Vinaya'
The Eleventh Scroll of the 'Collection of Differences between Sutras and Vinaya' (Fourth Section: Bodhisattvas Manifesting Bodies at Random)
Compiled by the Liang Dynasty monks Sengmin and Baochang, et al. In the past, they offered to four immortals, and later they were reborn as kings, one as an uncle and one as a paternal uncle. Because their intentions were different, their actions and positions were also different. The second transformed into a mountain of flesh to give to sentient beings. The third transformed into the identity of a chief justice, saving turtles, snakes, and foxes. The fourth transformed into a lion, becoming friends with monkeys. The fifth transformed into a white elephant, manifesting things that benefit sentient beings. The sixth was formerly a dragon, encouraging companions to practice patience. The seventh transformed into a bear, helping those who were lost.
路人八為鹿王身代懷妊者受死九為威德鹿王身落羅網為獵師所放十為九色鹿身以救溺人十一為雁王身獵者得而放之求國報恩十二為鸚鵡現身救山火以申報恩十三為雀王身拔虎口骨十四為大魚身以濟飢渴十五為鱉王身化諸同類活眾賈人十六
先給四仙人後世為國王一
久遠無數劫時。有五仙人。處於山藪。四人為主。一人供給奉事未曾失意採果汲水進以時節。一日遠採果漿懈廢眠寐。不以時還。日已過中。四人失食。懷恨可為兇咒。侍者聞之退在樹下。思惟自責執勞歲久。今違四仙時食之供。既失道教不從四等。遂感而死。其足常著七寶之屐。翹足而坐。寶屐墮水而沒一隻。命過之後即生外道。為兇咒子。年十餘歲。與其同輩戲于路側。時有梵志。遇見戲童。人數猥多以遍觀察。見兇咒子特有貴相。應為王者。顏貌殊異於人中上。梵志命曰。爾有王相不宜游眾。童子答曰。吾兇咒子何有王相。梵志又曰。如吾經典。儀容形體與讖書符合。爾則應之。斯國之王薨殞必禪爾位。童子曰。唯設如仁信當念重恩。梵志言畢。尋遁逃走。出遊他國。後日未幾。王薨絕嗣。娉求賢士以為國胄。使者四布。遙見斯童有異人之姿。輒尋遣人還啟群臣。唯嚴法駕尋來奉迎。群臣百寮莫不踴躍。香湯洗浴五時朝服。寶冠劍帶即位
【現代漢語翻譯】 現代漢語譯本 路人八為鹿王（Ruluvanga）身代懷妊者受死，九為威德鹿王（Vaideha-Ruluvanga）身落羅網為獵師所放，十為九色鹿（Nava-Ruluvanga）身以救溺人，十一為雁王（Hamsa-Ruluvanga）身獵者得而放之求國報恩，十二為鸚鵡（Suka-Ruluvanga）現身救山火以申報恩，十三為雀王（Cataka-Ruluvanga）身拔虎口骨，十四為大魚（Mahamatsya-Ruluvanga）身以濟飢渴，十五為鱉王（Kacchapa-Ruluvanga）身化諸同類活眾賈人，十六。
先給四仙人後世為國王一
久遠無數劫時，有五仙人，處於山藪。四人為主，一人供給奉事未曾失意，採果汲水進以時節。一日遠採果漿，懈廢眠寐，不以時還。日已過中，四人失食，懷恨可為兇咒。侍者聞之，退在樹下，思惟自責，執勞歲久，今違四仙時食之供，既失道教不從四等，遂感而死。其足常著七寶之屐，翹足而坐，寶屐墮水而沒一隻。命過之後即生外道，為兇咒子。年十餘歲，與其同輩戲于路側。時有梵志（Brahmin），遇見戲童，人數猥多以遍觀察，見兇咒子特有貴相，應為王者，顏貌殊異於人中上。梵志命曰：『爾有王相，不宜游眾。』童子答曰：『吾兇咒子，何有王相？』梵志又曰：『如吾經典，儀容形體與讖書符合，爾則應之。斯國之王薨殞，必禪爾位。』童子曰：『唯設如仁，信當念重恩。』梵志言畢，尋遁逃走，出遊他國。後日未幾，王薨絕嗣，娉求賢士以為國胄。使者四布，遙見斯童有異人之姿，輒尋遣人還啟群臣，唯嚴法駕尋來奉迎。群臣百寮莫不踴躍，香湯洗浴，五時朝服，寶冠劍帶即位。
【English Translation】 English version In his eighth life as the Deer King (Ruluvanga), he died in place of a pregnant doe. In his ninth life as the Majestic Deer King (Vaideha-Ruluvanga), he was caught in a net but released by the hunter. In his tenth life as the Nine-Colored Deer (Nava-Ruluvanga), he saved a drowning man. In his eleventh life as the Goose King (Hamsa-Ruluvanga), he was caught and released by a hunter, seeking to repay the country's kindness. In his twelfth life as the Parrot (Suka-Ruluvanga), he appeared to save a mountain fire to repay kindness. In his thirteenth life as the Sparrow King (Cataka-Ruluvanga), he pulled bones from a tiger's mouth. In his fourteenth life as the Great Fish (Mahamatsya-Ruluvanga), he relieved hunger and thirst. In his fifteenth life as the Turtle King (Kacchapa-Ruluvanga), he transformed into his own kind to save many merchants.
First, the four immortals were reborn as kings – one instance.
In the distant past, countless kalpas ago, there were five immortals living in the mountains. Four were the masters, and one served them diligently, never failing to gather fruits and draw water, providing them in due season. One day, while gathering fruits and berries far away, he became lazy and fell asleep, failing to return on time. By midday, the four immortals had missed their meal and harbored resentment, considering casting a curse. The attendant heard this, retreated under a tree, and reflected on his faults, having served diligently for many years, yet now failing to provide the four immortals with their meal on time. Having strayed from the path and disobeyed the four masters, he died of remorse. His feet were always adorned with seven-jeweled clogs, and he sat with his feet raised. One of the jeweled clogs fell into the water and sank. After his death, he was reborn into an unorthodox path, as the son of a curse caster. At the age of ten, he was playing by the roadside with his peers. At that time, a Brahmin (Brahmin) encountered the playing children and observed them all. He saw that the curse caster's son had a particularly noble appearance, destined to be a king, with a countenance superior to others. The Brahmin said, 'You have the appearance of a king; you should not play among the crowd.' The boy replied, 'I am the son of a curse caster; how could I have the appearance of a king?' The Brahmin said again, 'According to our scriptures, your appearance and form match the prophecies; you are destined for it. When the king of this country dies, he will surely abdicate the throne to you.' The boy said, 'If it is as you say, I will surely remember your great kindness.' The Brahmin finished speaking and fled, traveling to another country. Not long after, the king died without an heir, and they sought a virtuous man to be the country's successor. Messengers were sent out in all directions, and they saw from afar that this boy had an extraordinary appearance. They immediately sent people back to inform the ministers, who prepared a grand procession to welcome him. All the ministers and officials rejoiced, bathed him with fragrant water, dressed him in court attire, and crowned him with a jeweled crown and sword, and he ascended the throne.
處殿。南面稱制。境土安寧民庶踴悅。於時梵志。仰瞻天文下察地理。知已嗣立。即詣宮門求奉覲王。梵志占謝。咒愿曰。如誓審諦矣。王曰。誠哉。當恣所欲。梵志答曰。唯求二愿。一曰。飲食進止衣服臥起與王一等。二曰。參誼國事所決同意莫自專也。王曰。善哉。王治以正法不枉萬民。梵志憍恣輕慢重臣。群臣怨忿。俱進諫曰。王尊位高。宜與國臣耆舊參議。偏信乞士。遂令恣慢凌侮群職。鄰國聞之將所嗤笑以致寇難。王曰吾與之有誓安可廢耶。臣諫不止。若王食時。勿與之俱。則必改也。王遂可之。伺梵志出則先之食。梵志恚曰。本要云何而先獨食。罵曰。咄兇咒子。但給資糧驅令出國。獨涉遠路觸冒寒暑。疲極憔悴而到他國。詣異梵志家舊與親親。又而問曰。卿何從來何所綜習。業何經典能悉念乎。答曰。吾從遠來飢寒見逼。忘所習誦。梵志心念。此人無所能作。當令田作。輒給奴子及犛牛耕具。梵志耕種苦役奴子。酷令平地走使東西。奴子無聊。欲自投水往到河側。則得一隻七寶之屐。心自念言。梵志困我役使無賴。吾當奉承。以屐上之可獲寬恕。即赍屐還以用上之。梵志欣豫心自念言。此七寶屐其價難呰。吾違王意以屐奉之。愆咎可解。尋還王國。以屐上王。深自陳悔前之罪釁。愿垂原赦。王曰。善哉
【現代漢語翻譯】 現代漢語譯本 處殿（宮殿）。南面稱制（君王面南處理政務）。境內安定，百姓歡欣喜悅。當時有一位婆羅門（梵志，指修行婆羅門教的人），他仰觀天象，下察地理，知道國王已經繼位。於是前往宮門，請求謁見國王。婆羅門占卜並祝賀，唸誦咒語說：『正如誓言所說的那樣真實啊！』國王說：『確實如此。你可以隨意提出要求。』婆羅門回答說：『我只求兩個願望。一是，飲食、行動、衣服、睡覺和起床都與國王一樣。二是，參與國家大事的商議，所決定的事情要與我意見一致，不要擅自專斷。』國王說：『好啊。』國王以正法治理國家，不冤枉百姓。婆羅門變得驕橫放縱，輕慢大臣。群臣怨恨憤怒，一起進諫說：『國王地位尊貴，應該與國中的老臣商議國事。偏信一個乞丐，以致於讓他放縱輕慢侮辱群臣。鄰國聽說了，將會嘲笑我們，以至於引發戰亂。』國王說：『我與他有誓約，怎麼可以廢棄呢？』大臣們勸諫不止。說：『如果國王吃飯的時候，不與他一起吃，他一定會改變的。』國王於是同意了。等到婆羅門外出后，國王就先吃飯。婆羅門生氣地說：『當初的約定是什麼？為什麼要獨自先吃？』罵道：『呸，兇惡的咒子。』國王只是給他資糧，把他驅逐出國。婆羅門獨自跋涉遠路，冒著寒冷和暑熱，疲憊憔悴地到了其他國家。他去拜訪一位婆羅門，這位婆羅門過去與他關係親近。婆羅門問道：『你從哪裡來？學習什麼？精通什麼經典？能全部記住嗎？』婆羅門回答說：『我從遠方來，飢寒交迫，忘記了所學的誦經。』婆羅門心想，這個人沒有什麼才能，應該讓他種田。於是給了他奴僕、犛牛和耕具。婆羅門耕種勞作，奴僕嚴厲地命令他平整土地，跑來跑去。奴僕感到無聊，想要投河自盡，走到河邊，撿到一隻七寶的鞋子（屐）。心裡想：『婆羅門困苦我，役使我，實在可惡。我應該把這隻鞋子獻給他，或許可以得到寬恕。』於是拿著鞋子回去獻給婆羅門。婆羅門高興地想：『這隻七寶鞋子，價值難以估量。我違背了國王的意願，用這隻鞋子獻給他，罪過可以得到解除。』隨即回到王國，把鞋子獻給國王，深深地陳述悔恨之前的罪過，希望得到原諒。國王說：『好啊。』
【English Translation】 English version At the palace. Facing south to administer the government (the king faces south to handle state affairs). The territory was peaceful, and the people rejoiced. At that time, there was a Brahmin (a member of the Brahmin caste, referring to a practitioner of Brahmanism) who observed the heavens and examined the earth, knowing that the king had succeeded to the throne. He went to the palace gate, requesting an audience with the king. The Brahmin divined and congratulated, chanting a mantra: 'As the oath said, it is indeed true!' The king said, 'Indeed it is. You may ask for whatever you desire.' The Brahmin replied, 'I only ask for two wishes. First, that in eating, moving, clothing, sleeping, and waking, I be equal to the king. Second, that I participate in the deliberation of state affairs, and that decisions be made with my agreement, not independently.' The king said, 'Good.' The king governed the country with righteousness, not wronging the people. The Brahmin became arrogant and disrespectful, slighting the ministers. The ministers resented and were angered, and together they advised: 'The king's position is noble, and he should consult with the experienced ministers of the country. Favoring a beggar has led to him being arrogant and insulting the officials. Neighboring countries will hear of this and laugh at us, leading to war.' The king said, 'I have an oath with him, how can I break it?' The ministers continued to advise. They said, 'If the king eats without him, he will surely change.' The king then agreed. When the Brahmin went out, the king would eat first. The Brahmin angrily said, 'What was the original agreement? Why do you eat alone first?' He cursed, 'Bah, evil curse!' The king only gave him provisions and drove him out of the country. The Brahmin traveled alone on a long journey, braving the cold and heat, tired and haggard, and arrived in another country. He visited a Brahmin who was close to him in the past. The Brahmin asked, 'Where do you come from? What do you study? What scriptures are you proficient in? Can you remember them all?' The Brahmin replied, 'I come from afar, suffering from hunger and cold, and have forgotten the scriptures I learned.' The Brahmin thought, 'This person has no talent, he should farm.' So he gave him a servant, an ox, and farming tools. The Brahmin farmed and labored, and the servant strictly ordered him to level the land, running back and forth. The servant felt bored and wanted to drown himself in the river. He went to the riverbank and found a pair of seven-jeweled shoes (clogs). He thought, 'The Brahmin has troubled me and made me work, it is truly hateful. I should offer these shoes to him, perhaps I can be forgiven.' So he took the shoes back and offered them to the Brahmin. The Brahmin happily thought, 'These seven-jeweled shoes are of inestimable value. I disobeyed the king's will, and by offering these shoes to him, my sins can be forgiven.' He then returned to the kingdom, offered the shoes to the king, and deeply repented of his previous sins, hoping to be forgiven. The king said, 'Good.'
。即內之幔里。引座坐之。會諸群臣。詔曰。卿等寧見前梵志不耶。答曰。不見。王云。設見當如之何。僉曰。當五毒治之。王出寶屐以示群臣。命梵志出與臣相見。致此異寶當共原之。群臣啟曰。此梵志罪如山如海。獻屐一隻何所施補。若獲一緉罪可除也。王即可之。重逐梵志。令更求一隻。梵志懊惱還故主人。問奴子曰。汝前寶屐本何從得。奴子俱行示得屐處。至於水側遍恣求之不知雙處。奴子捨去。梵志念。此屐必從上流來下。即逆流上行。見大蓮華。流澓洄波魚口銜之。華有千餘葉。梵志心念。雖不得屐以此華上之。儻可解過得復前寵。便復執華。則見四仙人坐于樹下。仙人曰。卿何所從來。答曰。吾失王意。雖獻一屐不足解過。故逆流來求之未獲。仙人告曰。卿為學人當知進退。彼國王者是吾弟子。存侍愛敬同食坐誼。云何一旦罵之兇咒子。罪及誅害。今不相問指示樹下。王先故身為吾侍者。翹腳而終。寶屐墮水一隻著腳。梵志取屐稽首謝過。還到本國續以上之。王即歡喜大臣意解。復其寵位。佛言。王者則吾身是。四仙人者。拘留秦佛。拘那含牟尼佛。迦葉佛。彌勒佛是也。其梵志者調達是也(出五仙人經)。
為伯叔身意不同故行立殊別二
昔者菩薩伯叔二人。各赍國貨俱之裸鄉。叔曰。
【現代漢語翻譯】 現代漢語譯本：於是（國王）在內帳里，引導（梵志）入座。召集各位大臣，詔令說：『你們是否看見了之前的梵志？』回答說：『沒有看見。』國王說：『如果看見了，應當如何處置？』大臣們都說：『應當用五毒來懲治他。』國王拿出寶貴的鞋子給大臣們看，命令梵志出來與大臣們相見，獻上這件珍寶，應當共同寬恕他。大臣們稟告說：『這梵志的罪過如山如海，獻上一隻鞋子有什麼用呢？如果能得到一雙，罪過或許可以免除。』國王答應了他，再次追趕梵志，讓他再去尋找另一隻。梵志懊惱地回到原來的主人那裡，問奴隸說：『你之前的寶鞋是從哪裡得到的？』奴隸帶著他一起去，指給他得到鞋子的地方。到了水邊，到處尋找，卻不知道另一隻在哪裡。奴隸離開了。梵志心想：『這鞋子必定是從上游漂下來的。』於是逆流而上，看見一朵大蓮花，隨著水流回旋，被魚銜在口中。花有一千多片花瓣。梵志心想：『即使得不到鞋子，把這朵花獻上去，或許可以免除罪過，重新得到之前的寵愛。』便拿起了蓮花，就看見四位仙人坐在樹下。仙人問：『你從哪裡來？』回答說：『我失去了國王的歡心，即使獻上一隻鞋子也不足以免除罪過，所以逆流而上來尋找，還沒有找到。』仙人告訴他說：『你作為學道之人，應當知道進退。那位國王是我們的弟子，平時侍奉愛敬，一同飲食起居，怎麼能突然罵他是兇惡的咒子，罪該誅殺呢？現在不問你，指示你在樹下。國王的前身是我們的侍者，翹著腳去世，寶鞋掉入水中，一隻落在了腳上。』梵志取回鞋子，叩頭謝罪，回到本國，繼續獻上鞋子。國王非常高興，大臣們也消除了疑慮，恢復了他的寵愛。』佛說：『國王就是我的前身，四位仙人是：拘留秦佛（Krakucchanda Buddha），拘那含牟尼佛（Kanakamuni Buddha），迦葉佛（Kasyapa Buddha），彌勒佛（Maitreya Buddha）。那位梵志就是提婆達多（Devadatta）。』（出自《五仙人經》）。 因為伯父和叔父的心意不同，所以行為和立場也不同。 過去，菩薩的伯父和叔父兩個人，各自帶著國家的貨物，一起去裸體人的國家。叔父說：
【English Translation】 English version: Then (the king) led (the Brahmin) inside the inner tent and invited him to sit. He summoned all the ministers and proclaimed, 'Have you seen the previous Brahmin?' They replied, 'We have not.' The king said, 'If you had seen him, what should be done?' The ministers all said, 'He should be punished with the five poisons.' The king took out the precious shoe to show the ministers and ordered the Brahmin to come out and meet the ministers, offering this treasure, and they should forgive him together. The ministers reported, 'This Brahmin's sin is as high as a mountain and as deep as the sea. What use is offering one shoe? If he could obtain a pair, perhaps the sin could be forgiven.' The king agreed to it and chased after the Brahmin again, ordering him to find the other one. The Brahmin returned to his original master in frustration and asked the servant, 'Where did you get the previous precious shoe?' The servant took him along and pointed out the place where he had obtained the shoe. When they arrived at the water's edge, they searched everywhere but did not know where the other one was. The servant left. The Brahmin thought, 'This shoe must have floated down from upstream.' So he went upstream and saw a large lotus flower, swirling with the current, held in the mouth of a fish. The flower had more than a thousand petals. The Brahmin thought, 'Even if I cannot get the shoe, offering this flower may absolve my sin and regain my previous favor.' So he picked up the lotus flower and saw four immortals sitting under a tree. The immortals asked, 'Where do you come from?' He replied, 'I have lost the king's favor, and offering one shoe is not enough to absolve my sin, so I have come upstream to find it, but I have not found it yet.' The immortals told him, 'As a student of the Way, you should know how to advance and retreat. That king is our disciple, and he usually serves us with love and respect, eating and living together. How could you suddenly curse him as a vicious curse, deserving of execution? Now I will not ask you, but point you to the tree. The king's former body was our attendant, who died with his legs crossed, and the precious shoe fell into the water, one landing on his foot.' The Brahmin took back the shoe, bowed his head and apologized, returned to his country, and continued to offer the shoe. The king was very happy, and the ministers also dispelled their doubts, restoring his favor. The Buddha said, 'The king is my former body, and the four immortals are: Krakucchanda Buddha (拘留秦佛), Kanakamuni Buddha (拘那含牟尼佛), Kasyapa Buddha (迦葉佛), and Maitreya Buddha (彌勒佛). That Brahmin is Devadatta (提婆達多).' (From the Five Immortals Sutra). Because the uncle and the other uncle have different intentions, their actions and positions are also different. In the past, two uncles of the Bodhisattva, each carrying the goods of their country, went together to the country of the naked people. The uncle said:
入國隨俗進退尋儀。儒心言遜匿明伴愚。伯曰。禮不可虧德不可退。豈可裸形毀吾舊儀乎。叔曰。先聖景則殞身不殞行。從時初譏亦嘆權道之大矣。遂俱之彼。伯曰。爾先入觀其得失即遣使告誠。叔曰。敬諾。旬日之間使反告。伯曰。必從俗儀。伯勃然曰。釋仁從畜豈君子行乎。叔為吾不也。其國俗以月晦十五日夜。周匝為樂。以麻油膏首白土畫身。雜骨纓頸。兩石相扣男子攜手。逍遙歌舞。菩薩隨之。國人欣嘆。王憐民敬。賓王悉取貨十倍雇之。伯乘車入國。言以嚴法輒違民心。王忿民慢奪財謫捶。叔請乃釋。俱還本國。送叔者被路罵伯者括耳。伯恥怒曰。彼與爾何親。與吾何仇。爾惠吾奪豈非讒言耶。結叔誓曰。自今之後世世相酷終不赦爾。菩薩愴然泣淚誓曰。令吾世世逢佛見法親奉沙門。四恩普覆潤濟眾生。奉伯若已不違斯誓。自斯之後。伯輒克叔叔常濟之。佛告諸比丘。時叔者是吾身。伯者調達是(出孔雀王經又出無極集經第五卷)。
為肉山以施眾生三
過去無量阿僧祇劫。爾時此界名無垢須彌。人壽百歲。有佛出世。號香蓮花。般涅槃後像法之中。我于爾時。作大強力轉輪聖王。號難沮壞。王閻浮提。千子具足。我悉勸化。令發阿耨多羅三藐三菩提心。欲于像法出家修道。熾然增益佛之遺法
【現代漢語翻譯】 現代漢語譯本： 入境隨俗，進退都要遵循禮儀規範。內心秉持儒家思想，言語謙遜，隱藏自己的聰明才智，表面上顯得愚笨。伯（指一個人）說：『禮儀不可廢棄，德行不可退讓。怎麼可以赤身裸體，毀壞我們原有的禮儀呢？』叔（指另一個人）說：『先聖賢人看重原則，寧願犧牲生命也不改變自己的行為。順應時俗最初會被譏笑，但也讚歎這是權宜之道的偉大之處。』於是兩人一同前往那個國家。伯說：『你先進入那個國家，觀察他們的得失，然後派使者告訴我真實情況。』叔說：『遵命。』十天之內，使者返回報告情況。伯說：『一定要遵循當地的習俗禮儀。』伯勃然大怒說：『拋棄仁義而效仿畜生，這難道是君子的行為嗎？叔你這是在幫助我嗎？』那個國家的習俗是在每月最後一天和十五的夜晚，四處舉行娛樂活動。用麻油塗抹頭髮，用白土涂畫身體，用雜骨串成項鍊戴在脖子上，兩個男子互相敲擊石頭，手牽著手，自由自在地唱歌跳舞。菩薩也隨同他們一起。國人歡欣讚歎。國王憐憫百姓，敬重賢人。國王全部拿走貨物，以十倍的價錢僱傭他們。伯乘車進入那個國家，用嚴厲的法律來約束百姓，總是違背民心。國王憤怒，百姓怠慢，沒收了他的財產，並鞭打他。叔為他求情才被釋放。兩人一同返回自己的國家。送叔的人在路上辱罵伯，而拉伯耳朵的人很多。伯感到羞恥和憤怒，說：『他們與你有什麼親近的關係？與我有什麼仇恨？你給予恩惠，他們卻奪走我的東西，這難道不是讒言嗎？』於是與叔發誓說：『從今以後，世世代代互相殘害，永遠不會饒恕你。』菩薩悲傷地流著眼淚發誓說：『讓我世世代代遇到佛，見到佛法，親自侍奉沙門（出家人），讓四種恩惠普遍覆蓋，潤澤救濟眾生。如果我幫助伯，就違背這個誓言。』從這之後，伯總是陷害叔，而叔總是幫助他。佛告訴眾比丘：當時的叔就是我的前身，伯就是提婆達多（Devadatta）的前身。（出自《孔雀王經》，又出自《無極集經》第五卷）。
爲了肉山而施捨眾生（三） 過去無量阿僧祇劫（asamkhya-kalpa，極長的時間單位）。當時這個世界名叫無垢須彌（Vimala Sumeru），人的壽命有一百歲。有佛出世，名叫香蓮花（Gandha-padma）。在香蓮花佛般涅槃（Parinirvana，圓寂）后的像法時期，我當時作為大強力轉輪聖王（chakravarti-raja，擁有統治世界的輪寶的國王），名叫難沮壞（Duratikrama）。統治閻浮提（Jambudvipa，我們所居住的這個世界），有一千個兒子。我全部勸化他們，讓他們發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），希望在像法時期出家修道，熾盛地增長和利益佛的遺法。
【English Translation】 English version: When entering a country, follow its customs, and in advancing or retreating, seek proper etiquette. Maintain a Confucian heart, speak with humility, conceal your intelligence, and appear foolish. Bo (referring to a person) said, 'Etiquette cannot be abandoned, and virtue cannot be retreated from. How can we strip naked and destroy our original customs?' Shu (referring to another person) said, 'The wise sages valued principles, preferring to sacrifice their lives rather than change their behavior. Adapting to the times may initially be ridiculed, but it is also praised as the greatness of expedient means.' So, they went to that country together. Bo said, 'You enter that country first, observe their gains and losses, and then send a messenger to inform me of the truth.' Shu said, 'I respectfully obey.' Within ten days, the messenger returned to report. Bo said, 'We must follow the local customs and etiquette.' Bo angrily said, 'Abandoning benevolence and imitating animals, is this the behavior of a gentleman? Are you helping me, Shu?' The custom of that country was to hold entertainment activities everywhere on the last day and the fifteenth night of each month. They smeared sesame oil on their hair, painted their bodies with white clay, wore necklaces made of mixed bones, two men knocked stones against each other, holding hands, freely singing and dancing. Bodhisattvas also followed them. The people of the country rejoiced and praised. The king pitied the people and respected the virtuous. The king took all the goods and hired them at ten times the price. Bo entered that country by carriage, using strict laws to restrain the people, always violating the people's hearts. The king was angry, the people were negligent, his property was confiscated, and he was whipped. Shu pleaded for him and he was released. The two returned to their own country together. Those who sent Shu off cursed Bo on the road, and many people pulled Bo's ears. Bo felt ashamed and angry, saying, 'What close relationship do they have with you? What hatred do they have with me? You give favors, but they take my things away, isn't this slander?' So he swore to Shu, 'From now on, we will harm each other for generations, and I will never forgive you.' The Bodhisattva sadly shed tears and swore, 'Let me meet the Buddha, see the Dharma, and personally serve the Shramanas (monks) in every lifetime, so that the four kinds of grace universally cover and benefit all living beings. If I help Bo, I will violate this oath.' From then on, Bo always framed Shu, while Shu always helped him. The Buddha told the Bhikkhus (monks): The Shu of that time was my past life, and the Bo was Devadatta's (Devadatta) past life. (From the Peacock King Sutra, and also from the fifth volume of the Wuji Collection Sutra).
For the Flesh Mountain to Give to Sentient Beings (Three) In the past, immeasurable asamkhya-kalpas (asamkhya-kalpa, extremely long units of time) ago, this world was called Vimala Sumeru (Vimala Sumeru), and people lived for one hundred years. A Buddha appeared in the world named Gandha-padma (Gandha-padma). After the Parinirvana (Parinirvana, complete Nirvana) of Gandha-padma Buddha, during the semblance Dharma period, I was then a great powerful Chakravarti-raja (chakravarti-raja, a king who possesses the wheel treasure that rules the world), named Duratikrama (Duratikrama). Ruling Jambudvipa (Jambudvipa, the world we live in), I had one thousand sons. I persuaded all of them to generate the anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment), hoping to leave home and cultivate the Tao during the semblance Dharma period, vigorously increasing and benefiting the Buddha's remaining Dharma.
。唯除六子。不肯出家發菩提心。我以善言說語。終不出家。我復重問。令發無上道心。六子答言。若能與我閻浮提者。然後當發阿耨多羅三藐三菩提心。我聞是已心生歡喜。作是思惟。我今已化閻浮提人。今當分此閻浮提。以為六分。與此六子。令其得發無上道心。然後我當出家修道。即分閻浮提為六分以賜六子。尋便出家。爾時六子。各相違戾抄掠攻伐。爾時一切閻浮提內。苗稼不登人民飢餓。水雨不時諸樹枯悴。不生華實。鳥獸皆饑。其身熾然。我于爾時捨己身體肌膚血肉。以施眾生令其飽滿。我于爾時。自投其身。以願力故即成肉山。高一由旬。縱廣正等。是時人民。飛鳥禽獸。始於是時。啖肉飲血。以本願故。於是中分增益廣大其身。乃至高千由旬。縱廣正等亦千由旬。其邊自然而生人頭。發毛眼耳鼻口唇舌具足而有。彼諸頭中各各有聲。而唱是言。諸眾生等。各各自恣隨意取用。飲血啖肉。取其目耳鼻舌齒等皆令滿足。然後悉令發阿耨多羅三藐三菩提心。或發聲聞辟支佛心。或求天上人中富樂。以本願故身無損減。乃至萬歲。閻浮提內。人及諸鬼神。飛鳥禽獸。皆悉充足。汝今當知。我于往昔萬歲之中。所舍無量無邊阿僧祇身體。血肉給施無量無邊悉令飽足。乃至一念不生悔心。如是次第遍滿十方如恒河
【現代漢語翻譯】 現代漢語譯本： 只有六個兒子，不肯出家發菩提心。我用善言勸說，他們始終不肯出家。我再次詢問，讓他們發起無上道心。六個兒子回答說：『如果能把閻浮提（Jambudvipa，指我們所居住的這個世界）給我們，然後我們才發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』我聽了之後，心裡很高興，心想：『我現在已經教化了閻浮提的人，現在應當把這個閻浮提分成六份，給這六個兒子，讓他們得以發起無上道心，然後我就可以出家修道了。』於是就把閻浮提分成六份賜給六個兒子，隨即就出家了。當時，這六個兒子互相違背，抄掠攻伐。那時，整個閻浮提內，莊稼不收，人民飢餓，雨水不按時節降落，樹木枯萎，不生長花果，鳥獸都飢餓，身體像被火燒一樣難受。我于那時捨棄自己的身體、肌膚、血肉，佈施給眾生，讓他們飽滿。我于那時，投身而出，因為願力的緣故，立即變成一座肉山，高一由旬（Yojana，古印度長度單位），縱廣相等。這時，人民、飛鳥、禽獸，開始在這個時候，吃肉飲血。因為本願的緣故，在這之中分增益廣大其身，乃至高千由旬，縱廣也相等千由旬。它的邊上自然而然地生長出人頭，頭髮、眼、耳、鼻、口、唇、舌都具足而有。那些頭中各自都有聲音，而唱著這樣的話：『諸位眾生，各自隨意取用，飲血吃肉，取其眼睛、耳朵、鼻子、舌頭、牙齒等，都讓他們滿足，然後全部讓他們發起阿耨多羅三藐三菩提心，或者發起聲聞、辟支佛心，或者求天上人中的富樂。』因為本願的緣故，身體沒有損減，乃至萬歲，閻浮提內，人和各種鬼神、飛鳥禽獸，都全部充足。你們現在應當知道，我在往昔萬歲之中，所捨棄的無量無邊阿僧祇（Asamkhya，極大的數字單位）身體，血肉，給施無量無邊，全部讓他們飽足，乃至一念都不生後悔之心。像這樣次第遍滿十方，如恒河（Ganges，印度河流）...
【English Translation】 English version: Only six sons refused to renounce their home and generate the Bodhi mind. I tried to persuade them with kind words, but they still refused to leave home. I asked them again to generate the unsurpassed Bodhi mind. The six sons replied, 'If you can give us Jambudvipa (the world we live in), then we will generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed complete enlightenment).' Upon hearing this, I was delighted and thought, 'Now I have transformed the people of Jambudvipa. I should divide this Jambudvipa into six parts and give it to these six sons, so that they can generate the unsurpassed Bodhi mind. Then I can renounce my home and cultivate the path.' So, I divided Jambudvipa into six parts and gave it to the six sons, and then I renounced my home. At that time, the six sons contradicted each other, plundering and attacking. At that time, within the entire Jambudvipa, the crops failed, the people were hungry, the rain did not fall in season, the trees withered, and did not produce flowers or fruits, and the birds and beasts were all hungry, their bodies burning with suffering. At that time, I gave up my body, skin, flesh, and blood to give to sentient beings, so that they would be full. At that time, I threw myself out, and because of my vow power, I immediately became a mountain of flesh, one Yojana (an ancient Indian unit of distance) high, with equal length and width. At this time, the people, flying birds, and beasts began to eat flesh and drink blood. Because of my original vow, my body increased and expanded within this division, even to a height of a thousand Yojana, with a length and width also equal to a thousand Yojana. On its edges, human heads naturally grew, complete with hair, eyes, ears, noses, mouths, lips, and tongues. Each of those heads had a voice, and they chanted these words: 'All sentient beings, each of you may freely take and use, drink blood and eat flesh, take their eyes, ears, noses, tongues, teeth, etc., and satisfy yourselves, and then let them all generate the Anuttara-samyak-sambodhi-citta, or generate the Sravaka (voice-hearer) or Pratyekabuddha (solitary Buddha) mind, or seek wealth and happiness in the heavens and among humans.' Because of my original vow, my body did not diminish, even for ten thousand years. Within Jambudvipa, humans and all kinds of ghosts and spirits, flying birds and beasts, were all satisfied. You should know now that in the past ten thousand years, I have given up immeasurable and boundless Asamkhya (an extremely large number) bodies, flesh and blood, giving immeasurable and boundless gifts, and satisfying them all, without even a single thought of regret. In this way, I have successively filled the ten directions, like the Ganges (a river in India)...
沙等諸佛世界。捨身血肉給施眾生悉令飽足。為檀波羅蜜(出悲華經第九捲過去香蓮花佛世界經大同但不言菩薩耳)。
為大理家身濟鱉及蛇狐四
昔者菩薩。為大理家。積財巨億。常奉三尊。慈向眾生。往市觀戲。即見一鱉心便悼之。問價貴賤。鱉主知菩薩有普慈之德常濟眾生財富難數貴賤無違。答曰。百萬。能取者善。不者吾當啖之。菩薩答曰。大善。持鱉歸家澡護不傷。其臨水放之睹其浮去。悲喜誓曰。太山餓鬼眾生之類。世主牢獄早獲免難。身安命全如爾今也。稽首十方叉手愿曰。眾生擾擾其苦無量。吾當為地。為旱作潤。為濕作筏。饑食渴漿。寒衣熱涼。為病作醫為冥作光。若有濁世顛倒之時。吾當于中作佛度彼眾生矣。十方諸佛皆善其誓。贊曰。善哉。必獲爾志。鱉后夜來齰其門。怪門有聲。使出睹鱉。還如事白。菩薩視鱉即人語曰。吾受重潤身命獲全。無以答謝。水居之物知水盈虛。洪水將至必為大害。愿速嚴船臨時來迎。答曰。大善。明晨詣宮門如事啟王。王曰。菩薩宿有善名。信用其言遷下處高。時鱉來曰。洪水至矣。可速上載。尋吾所之。必獲無患。船尋其後。有蛇趣船。菩薩曰。取之。鱉曰。大善。又睹漂狐。曰取之。鱉亦云善。又睹漂人。博頰呼天哀濟吾命。又曰。取之。鱉曰
【現代漢語翻譯】 現代漢語譯本： 如同沙粒般眾多的佛世界中，（菩薩）捨棄自身血肉佈施給眾生，使他們都得到飽足。這是爲了圓滿檀波羅蜜（Dān-bōluómì）（佈施的完美）的修行。（出自《悲華經》第九卷，與過去香蓮花佛世界經大體相同，但不提及菩薩）。
（菩薩）作為大理家的主人，救濟了鱉、蛇和狐貍。
過去，菩薩是一位大理家的主人，積累了巨額財富，經常供奉三寶（佛、法、僧），慈悲對待眾生。一次，他去市場看戲，看到一隻鱉，心中感到悲憫。他詢問鱉的價格，鱉的主人知道菩薩具有普遍慈悲的美德，經常救濟眾生，財富無數，因此回答說：『一百萬。能買的人最好，否則我就要吃了它。』菩薩回答說：『很好。』於是買下鱉帶回家，清洗保護，不讓它受傷。當他把鱉放到水邊，看到它遊走時，悲喜交加地發誓說：『愿太山（Tàishān）的餓鬼以及其他眾生，世間的罪犯和囚徒，都能早日脫離苦難，身體安穩，生命保全，就像你今天一樣。』他向十方稽首，合掌祈願說：『眾生擾擾不安，他們的痛苦無量無邊。我應當成為大地，為乾旱的地方帶來滋潤，為潮濕的地方製造筏子。飢餓時給予食物，口渴時給予飲料，寒冷時給予衣物，炎熱時帶來涼爽。為病人做醫生，為黑暗帶來光明。如果遇到渾濁的世道，眾生顛倒迷亂之時，我應當在其中成佛，度化他們。』十方諸佛都讚歎他的誓願，說：『善哉！你必定能實現你的志向。』 鱉在夜裡來到菩薩家，咬他的門。菩薩奇怪門外有聲音，派人出去檢視，發現了鱉，並如實稟報。菩薩看著鱉，鱉竟然開口說話：『我受到您的深厚恩澤，身命得以保全，沒有什麼可以報答。水裡的生物知道水的盈虛。洪水將要來臨，必定會造成巨大的災害。希望您儘快準備好船隻，到時來迎接我。』菩薩回答說：『很好。』第二天早晨，菩薩到王宮門口，如實稟告國王。國王說：『菩薩一向有好的名聲，相信他的話。』於是把住所遷到高處。當時，鱉來了，說：『洪水就要來了，可以趕快上船。跟隨我所去的地方，必定不會有災禍。』船跟隨在鱉的後面。有一條蛇游向船，菩薩說：『救它上來。』鱉說：『很好。』又看到一隻狐貍漂浮在水上，（菩薩）說：『救它上來。』鱉也說：『很好。』又看到一個漂浮在水上的人，拍著臉頰呼天喊地，哀求救命，（菩薩）又說：『救他上來。』鱉說：
【English Translation】 English version: In Buddha-fields as numerous as the sands, (the Bodhisattva) gives away his own flesh and blood to beings, satisfying them all. This is to perfect the practice of Dānapāramitā (the perfection of giving). (From the ninth chapter of the Karunapundarika Sutra, it is largely the same as the Past Life of the Buddha Lotus Flower World Sutra, but does not mention Bodhisattvas).
(The Bodhisattva), as the head of a great household, saved a turtle, a snake, and a fox.
In the past, the Bodhisattva was the head of a great household, accumulating immense wealth. He constantly revered the Three Jewels (Buddha, Dharma, Sangha) and was compassionate towards all beings. Once, he went to the market to watch a play and saw a turtle, feeling sorrow in his heart. He asked about the price of the turtle. The turtle's owner knew that the Bodhisattva possessed the virtue of universal compassion, often helping beings and having countless riches, so he replied: 'One million. It would be best if someone could buy it, otherwise I will eat it.' The Bodhisattva replied: 'Very well.' He bought the turtle, took it home, washed and protected it, ensuring it was not harmed. When he released the turtle into the water and saw it swim away, he vowed with a mixture of sorrow and joy: 'May the hungry ghosts of Mount Tai (Tàishān) and other beings, the criminals and prisoners of the world, be freed from suffering soon, with their bodies secure and their lives preserved, just like you today.' He bowed to the ten directions, folded his palms, and prayed: 'Beings are restless and their suffering is immeasurable. I shall become the earth, bringing moisture to dry places, and making rafts for wet places. Giving food when hungry, drink when thirsty, clothes when cold, and coolness when hot. Being a doctor for the sick, and bringing light to the darkness. If there is a turbid world, when beings are confused and deluded, I shall become a Buddha in it, to liberate them.' The Buddhas of the ten directions all praised his vow, saying: 'Excellent! You will surely achieve your aspiration.' The turtle came to the Bodhisattva's house at night and bit his door. The Bodhisattva was surprised by the sound outside the door and sent someone to investigate, who found the turtle and reported the truth. The Bodhisattva looked at the turtle, and the turtle actually spoke, saying: 'I have received your deep kindness, and my life has been preserved. I have nothing to repay you. Creatures living in the water know the rise and fall of the water. A flood is coming, which will surely cause great disaster. I hope you will prepare a boat as soon as possible and come to pick me up when the time comes.' The Bodhisattva replied: 'Very well.' The next morning, the Bodhisattva went to the palace gate and reported the truth to the king. The king said: 'The Bodhisattva has always had a good reputation, and I believe his words.' So he moved his residence to a higher place. At that time, the turtle came and said: 'The flood is coming, you can quickly get on the boat. Follow where I go, and there will surely be no disaster.' The boat followed behind the turtle. A snake swam towards the boat, and the Bodhisattva said: 'Save it.' The turtle said: 'Very well.' Then he saw a fox floating on the water, (the Bodhisattva) said: 'Save it.' The turtle also said: 'Very well.' Then he saw a person floating on the water, slapping his cheeks and crying out to the heavens, begging for help, (the Bodhisattva) again said: 'Save him.' The turtle said:
。慎無取也。凡人心奸偽。鮮有終信。背恩追勢。好惡兇逆。菩薩曰。蟲類盡濟。更棄求人。豈是仁哉。吾不忍為也。於是取之。鱉曰。悔哉遂之豐土。鱉辭曰。恩畢請退。答。吾獲為如來無所著至真等正覺者。必當相度。鱉曰。大善。鱉退。蛇狐各去。狐以穴為居。獲古人伏藏紫磨金百斤。喜曰。當以報彼恩矣。馳還白曰。小蟲受潤獲濟微命。蟲穴居之物求穴自安獲金百斤。斯穴非墾非家。非劫非盜。吾精誠之所致。愿以貢賢。菩薩深唯不取。徒損無益於貧民。取以佈施眾生獲濟。不亦善乎。尋而取之。漂人睹焉曰。分吾半矣。菩薩即以十斤惠之。漂人曰。爾掘墾劫金。罪應奈何。不半分之。吾必告有司。答曰。貧民困者吾欲等施。爾欲專之。不亦偏乎。漂人遂告有司。菩薩見拘無所告訴。唯歸命三尊悔過自責。慈愿眾生早離八難。莫有怨結如我今也。蛇狐會曰。奈斯事何。蛇曰。吾將濟之。遂銜良藥開關入獄。見菩薩狀顏色有損愴而心悲。謂菩薩言。以藥自隨。吾將齰太子。其毒尤甚莫能濟者。賢者以藥自傅即瘳矣。菩薩默然。蛇如所云。太子將殞。王命曰。有能濟茲。封之相國。告與參治。菩薩上聞傅之即瘳。王喜問所由。因本末自陳。王悵然自咎。即誅漂人。大赦其國。封為相國。執手入宮。並坐而曰。賢者
說何書。懷何道。而為二儀之仁惠。逮眾生乎。對曰。說佛經懷佛道也。曰。佛有要訣不。答曰。有之。佛說四非常。存之者眾福昌。王曰。善哉。愿獲其實。菩薩說之。王曰。善哉。佛說非身吾心信矣。身且不保。豈況國土乎。痛哉先王。不聞無上正真正覺非常苦空非身之教。王即空藏佈施貧乏。鰥寡孤兒憐之如子。舉國欣欣含笑且行。仰天嘆曰。菩薩神化乃至於茲。四方嘆德遂至太平。佛告沙門。菩薩者吾身是也。國王者彌勒是。鱉者阿難是。狐者秋露子是。蛇者目連是。漂人者調達是(出佈施度無極經)。
為師子身與獼猴為親友五
昔者菩薩。曾為師子。在林中住。與一獼猴共為親友。獼猴以二子寄於師子。時有鷲鳥饑行求食。值師子睡。取獼猴子去住于樹上。師子覺已。求獼猴子不得。見鷲持在樹上。而告鷲言。我受獼猴寄託二子。護之不謹。令汝得去。孤負言信。請從汝索。我為獸中之王。汝為鳥中之主。貴勢同等。宜以相還。鷲言。汝不知時。吾今饑乏何論同異。師子知其叵得。自以利抓。攫其脅肉。以貿獼猴子。又過去世時。人民多病。黃白痿熟。菩薩爾時身為赤魚。自以其肉施諸病人。以救其疾。又昔菩薩。作一鳥身在林中住。見有一人入于深水。非人行處為水神所罥。水神。罥法著
【現代漢語翻譯】 現代漢語譯本：國王問道：『說了什麼書？懷著什麼道？能成為天地萬物的仁慈恩惠，普及到所有眾生呢？』回答說：『說的是佛經，懷的是佛道。』國王問：『佛有重要的秘訣嗎？』回答說：『有的。佛說了四非常（諸行無常，一切皆苦，諸法無我，涅槃寂靜）。能遵循這些道理的人，會得到無量的福報。』國王說：『太好了。希望能夠真正理解其中的含義。請菩薩為我解說。』國王說：『太好了。佛說身體不是永恒的，我對此深信不疑。連自身都無法保全，更何況是國家呢？』他悲痛地說：『可憐我的先王，沒有聽聞到無上正真正覺（Anuttara-samyak-sambodhi）的非常、苦、空、非身的教誨。』國王於是將府庫中的財物拿出來佈施給貧困的人，憐憫那些無依無靠的孤兒寡婦，像對待自己的孩子一樣。全國上下都歡欣鼓舞，面帶笑容地行走。他仰天感嘆道：『菩薩的神力教化竟然達到了如此地步。』四方都讚歎他的德行，於是天下太平。佛告訴沙門（Shramana）：『這位菩薩就是我的前身。國王就是彌勒（Maitreya）。那隻鱉就是阿難（Ananda）。那隻狐貍就是秋露子。那條蛇就是目連（Maudgalyayana）。那個擺渡的人就是調達（Devadatta）。』（出自《佈施度無極經》）。 過去世，菩薩曾為獅子，住在森林中，與一隻獼猴結為好友。獼猴將兩隻幼崽託付給獅子照看。當時，有一隻飢餓的鷲鳥出來覓食，正好遇到正在睡覺的獅子，便抓走了獼猴的一隻幼崽，飛到樹上。獅子醒來后，尋找獼猴的幼崽卻找不到，看到鷲鳥抓著它在樹上。於是對鷲鳥說：『我接受了獼猴的委託，照看它的兩隻幼崽，卻沒有盡到責任，讓你得逞。辜負了我的承諾。現在我請求你把幼崽還給我。我是獸中之王，你是鳥中之主，地位和勢力相當，應該互相尊重。』鷲鳥說：『你不知道現在是什麼時候嗎？我現在飢餓難耐，哪裡還顧得上什麼地位和差異。』獅子知道無法要回幼崽，便用鋒利的爪子抓破自己的脅部，割下肉來，換回了獼猴的幼崽。 又在過去世，人民大多生病，面黃肌瘦。菩薩當時化身為一條紅色的魚，用自己的肉來佈施給病人，以此來救治他們的疾病。又在過去世，菩薩化作一隻鳥，住在森林中。看到有一個人進入深水，那是人不能去的地方，被水神所困住。水神用繩索捆綁著他。
【English Translation】 English version: The king asked: 'What scriptures are spoken? What path is embraced? That can become the benevolence and grace of the two realms (heaven and earth), extending to all sentient beings?' The answer was: 'The Buddhist scriptures are spoken, and the Buddhist path is embraced.' The king asked: 'Does the Buddha have essential secrets?' The answer was: 'Yes, he does. The Buddha spoke of the Four Impermanences (all conditioned things are impermanent, all emotions are pain, all phenomena are without inherent existence, Nirvana is beyond concepts). Those who uphold these principles will have abundant blessings.' The king said: 'Excellent. I wish to truly understand their meaning. May the Bodhisattva explain them to me.' The king said: 'Excellent. The Buddha said that the body is not self, and I believe this deeply. Even the body cannot be preserved, how much less so a kingdom?' He said with sorrow: 'Alas, my late king did not hear the teachings of the unsurpassed, right, true, and complete enlightenment (Anuttara-samyak-sambodhi) regarding impermanence, suffering, emptiness, and non-self.' The king then emptied his treasury and gave alms to the poor, and pitied the helpless orphans and widows, treating them as his own children. The whole country rejoiced and walked with smiles on their faces. He looked up to the sky and sighed: 'The divine transformation of the Bodhisattva has reached such a state.' All directions praised his virtue, and thus there was peace in the world. The Buddha told the Shramana: 'That Bodhisattva was my former self. The king is Maitreya. That turtle is Ananda. That fox is Qiulu Zi. That snake is Maudgalyayana. That ferryman is Devadatta.' (From the Bushi Du Wu Ji Jing). In a past life, the Bodhisattva was once a lion, living in a forest, and became friends with a macaque. The macaque entrusted two cubs to the lion's care. At that time, a hungry vulture was out searching for food, and happened to encounter the sleeping lion. It seized one of the macaque's cubs and flew up into a tree. When the lion awoke, it searched for the macaque's cub but could not find it, and saw the vulture holding it in the tree. So the lion said to the vulture: 'I accepted the macaque's entrustment to care for its two cubs, but I did not fulfill my responsibility, allowing you to succeed. I have failed my promise. Now I ask you to return the cub to me. I am the king of beasts, and you are the master of birds, our positions and powers are equal, and we should respect each other.' The vulture said: 'Do you not know what time it is? I am now starving, how can I care about positions and differences?' The lion knew that it could not get the cub back, so it used its sharp claws to tear open its own flank, cut off its flesh, and exchanged it for the macaque's cub. Also in a past life, the people were mostly sick, with yellow faces and thin bodies. The Bodhisattva at that time transformed into a red fish, and used its own flesh to give alms to the sick people, in order to cure their illnesses. Also in a past life, the Bodhisattva transformed into a bird, living in a forest. He saw a person entering deep water, a place where people should not go, and was trapped by a water spirit. The water spirit bound him with ropes.
不可解。若能至香山中。取一藥草著其罥上。繩即爛壞人得脫去。如是等無量本生。多有所濟名本生經(出大智論第三十三卷)。
為白象身而現益物六
須菩提問。菩薩善根成就。云何生作象馬。佛言。菩薩實有福德。善根成就。為利眾生受畜生形。無畜生罪。菩薩在畜生中。慈愍怨賊。阿羅漢辟支佛之所無有。阿羅漢辟支佛。怨賊來害。雖不加報。不能愛念供養供給。如菩薩本身。作六牙白象。獵師以毒箭射胸。爾時菩薩象鼻擁抱獵者。不令余象得害。語雌象言。汝為菩薩婦。何緣生噁心。獵師是煩惱罪。非人過也。我得阿耨多羅三藐三菩提。當滅其煩惱。如鬼著人咒師治鬼而不見人。徐問獵者。汝何以射我。答言。我須汝牙。像即就石拔牙與之。血肉俱出不以為痛。供給糧食示語道徑。如是等慈悲。阿羅漢辟支佛之所無也。問曰。何以不作人身而為說法。而作此獸身。答曰。有時眾生見人身則不信受。見畜生身說法。則生信樂。受其教化。菩薩。欲具足大慈心。欲行其實事。眾生見之驚喜皆得入道(出大智論九十三卷)。
昔為龍身勸伴行忍七
昔者菩薩。與阿難俱。受罪畢矣。各為龍身。其一龍曰。唯吾與卿共在海中。靡所不睹。寧可俱上陸地遊戲乎。答曰。陸地人惡起逢非常不可
【現代漢語翻譯】 不可解。如果能到香山中，取一種藥草放在那罥（juàn，捕鳥獸的網）上，繩子就會腐爛斷裂，人就能脫身離去。像這樣的無量本生故事，多有救濟，名為本生經（出自《大智度論》第三十三卷）。
為白象身而示現利益眾生六
須菩提問：菩薩善根成就，為什麼會轉生為象馬？佛說：菩薩確實有福德，善根成就，爲了利益眾生而接受畜生之形，卻沒有畜生的罪業。菩薩在畜生中，慈悲憐憫怨恨的賊人，這是阿羅漢、辟支佛所沒有的。阿羅漢、辟支佛，怨賊來加害，雖然不加以報復，卻不能愛念供養供給，如同菩薩本身。比如菩薩本身，作六牙白象，獵人以毒箭射中胸部。當時菩薩用象鼻擁抱獵人，不讓其他像傷害他，告訴雌象說：『你作為菩薩的妻子，為何生起噁心？獵人是煩惱罪所致，不是人的過錯啊。我如果證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），應當滅除他的煩惱。』如同鬼附在人身上，咒師治療鬼而不責怪人。慢慢地問獵人：『你為什麼要射我？』回答說：『我需要你的牙齒。』象就靠近石頭拔下牙齒給他，血肉一起出來也不覺得疼痛，還供給糧食，指示道路。像這樣的慈悲，是阿羅漢、辟支佛所沒有的。問：為什麼不作人身而為說法，卻作這種獸身？答：有時眾生見到人身就不相信接受，見到畜生身說法，就生起信樂，接受他的教化。菩薩，想要具足大慈心，想要實行其實事，眾生見到他驚喜，都能進入佛道（出自《大智度論》第九十三卷）。
過去為龍身勸伴侶行忍辱七
過去菩薩，與阿難（Ānanda，佛陀十大弟子之一）一起，受罪完畢。各自轉生為龍身。其中一條龍說：『只有我和你一起在海中，沒有什麼沒見過的。可以一起上陸地遊玩嗎？』回答說：『陸地人兇惡，遇到事情非常不可測。』
【English Translation】 Incomprehensible. If one could go to Fragrant Mountain and take a medicinal herb and place it on the snare (juàn, a net for catching birds and beasts), the rope would rot and break, and the person could escape. Such are the immeasurable Jataka tales, which are mostly helpful, called the Jataka Sutra (from the Mahaprajnaparamita Sastra, Volume 33).
Manifesting Benefit to Beings as a White Elephant Six
Subhuti (Śūbhūti, one of the ten principal disciples of the Buddha) asked: 'When a Bodhisattva's roots of goodness are accomplished, why are they born as elephants and horses?' The Buddha said: 'Bodhisattvas truly have merit and their roots of goodness are accomplished. For the benefit of sentient beings, they accept the form of animals, but without the sins of animals. In the animal realm, Bodhisattvas have compassion and pity for hateful thieves, which Arhats and Pratyekabuddhas do not have. When Arhats and Pratyekabuddhas are harmed by hateful thieves, although they do not retaliate, they cannot love, cherish, and provide for them as Bodhisattvas do for themselves. For example, the Bodhisattva, as a six-tusked white elephant, was shot in the chest by a hunter with a poisoned arrow. At that time, the Bodhisattva embraced the hunter with his trunk, preventing other elephants from harming him, and said to the female elephant: 'You, as the wife of a Bodhisattva, why do you give rise to evil thoughts? The hunter is driven by the sin of afflictions, not human fault. If I attain Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), I shall extinguish his afflictions.' It is like a ghost possessing a person, and the exorcist treats the ghost without blaming the person. He gently asked the hunter: 'Why did you shoot me?' The hunter replied: 'I need your tusks.' The elephant then approached a stone and pulled out his tusks to give to him, with blood and flesh coming out together, but he felt no pain. He also provided food and showed him the way. Such compassion is something that Arhats and Pratyekabuddhas do not have.' Question: 'Why not take a human form to teach the Dharma, but instead take this animal form?' Answer: 'Sometimes sentient beings do not believe or accept when they see a human form, but when they see an animal form teaching the Dharma, they give rise to faith and joy, and accept his teachings. Bodhisattvas want to perfect great compassion and want to practice real deeds. When sentient beings see him, they are delighted and can all enter the path (from the Mahaprajnaparamita Sastra, Volume 93).'
In the Past, as a Dragon, Encouraging Companions to Practice Patience Seven
In the past, the Bodhisattva, together with Ananda (Ānanda, one of the ten principal disciples of the Buddha), had finished serving their sentences. Each was reborn as a dragon. One of the dragons said: 'Only you and I have been together in the sea, and there is nothing we have not seen. Shall we go ashore together to play?' The other replied: 'The people on land are wicked, and encountering things is very unpredictable.'
出也。一龍又曰。化為小蛇。若路無人尋大道戲。逢人則隱何所憂哉。於是相可。俱升遊觀。出水未久。道逢含毒蛇虺。虺睹兩蛇兇念欲害。便吐毒沫。一蛇欲防毒虺。一蛇慈忍而諫止。曰。夫為高士當赦眾愚。忍不可忍。是乃聖誡。即說偈言。
貪慾為狂夫 靡有人義心 嫉妒欲害誡 唯默忍為安
蛇稱頌忍。一蛇敬受遂不害虺。一蛇曰。吾等還海。相然俱去。則奮其威神。震天動地。興云降雨。人鬼咸驚。虺乃惶怖。尸視無知。七日絕食慾害。蚢龍阿難是。說忍龍吾身是也。含毒虺者調達是(出度無極集第五卷)。
為熊身濟迷路人八
有人。入林伐木。迷惑失心。時值大雨。日暮飢寒。惡蟲毒獸慾侵害之。是人入石窟中。有一大熊。見之怖出。熊語之言。汝勿恐怖。此舍溫暖可於中宿。時連雨七日。常以甘果美水供給此人。七日雨止。熊將此人示其道徑。熊語人言。我是罪身人是怨家。若有問者。莫言見我。人答言爾。此人前行。見諸獵者。獵者問。汝從何來。見有眾獸不。答言。見一大熊。於我有恩。不得示汝。獵者言。汝是人黨。以人類相觀。何以惜熊。今一失道。何時復來。汝示我者。我與汝多分。此人心變。即將獵者示熊處所。獵者殺熊。即以多分與之。此人展手取肉。
【現代漢語翻譯】 現代漢語譯本： 一條龍說道：『變化為小蛇，如果在路上沒有尋找大道的人，我們可以遊戲人間，遇到人就隱藏起來，有什麼可憂慮的呢？』於是它們互相認可，一同升空遊玩觀賞。離開水面沒多久，它們在路上遇到一條含有劇毒的蛇虺（一種毒蛇）。蛇虺看到兩條蛇，心生惡念想要加害它們，便吐出毒液。一條蛇想要殺死毒虺，另一條蛇慈悲忍讓，勸阻道：『作為高尚之士，應當寬恕那些愚昧之人。忍耐那些難以忍受之事，這才是聖人的教誨。』隨即說了偈語： 『貪慾之人如同瘋狂的丈夫，沒有仁義之心。 嫉妒之心想要加害他人，唯有沉默忍耐才是安穩。』 那條蛇稱讚忍耐的美德。另一條蛇恭敬地接受了勸告，於是沒有傷害蛇虺。一條蛇說：『我們還是回海里去吧。』它們相互同意后一同離去，隨即奮發神威，震天動地，興云降雨，人鬼都感到驚恐。蛇虺因此感到惶恐害怕，像屍體一樣一無所知。七天不吃不喝，想要加害它們。當時的蚢龍（一種龍）就是阿難（釋迦牟尼的十大弟子之一），勸說忍耐的龍就是我的前身。含有劇毒的蛇虺就是提婆達多（釋迦牟尼的堂兄弟）。（出自《度無極集》第五卷） 為熊身濟迷路人 有個人進入森林砍伐樹木，迷失了方向。當時正值大雨，天色已晚，又饑又寒，還受到惡蟲毒蚊的侵害。這個人進入一個石窟中。那裡有一隻大熊，見到他后害怕地走了出來。熊對他說：『你不要害怕。這個洞穴溫暖，你可以在這裡過夜。』當時連下了七天雨，熊經常用甘甜的果實和美好的水供給這個人。七天後雨停了，熊將這個人帶到道路的入口。熊對那個人說：『我是有罪之身，人是我的怨家。如果有人問你，不要說你見過我。』那個人答應了。這個人向前走，遇到了許多獵人。獵人問：『你從哪裡來？有沒有見過什麼野獸？』他回答說：『我見過一隻大熊，它對我有恩，我不能告訴你它的所在。』獵人說：『你和人類是一夥的，用人類的眼光看待事物，為什麼要憐惜熊呢？現在一旦迷路，什麼時候才能再來？你告訴我它的所在，我分給你很多。』這個人改變了主意，就把獵人帶到了熊的住所。獵人殺死了熊，並分給了他很多肉。這個人伸出手去拿肉，
【English Translation】 English version: One dragon said, 'Let's transform into small snakes. If there are no people on the road seeking the great path, we can play in the world. If we encounter people, we can hide. What is there to worry about?' So they agreed with each other and ascended together to play and observe. Not long after leaving the water, they encountered a venomous snake-viper (Hui, a type of venomous snake) on the road. The snake-viper, seeing the two snakes, harbored evil thoughts and wanted to harm them, so it spat out venom. One snake wanted to kill the venomous snake-viper, but the other snake was compassionate and forbearing, and dissuaded him, saying, 'As noble beings, we should forgive the foolish. To endure the unbearable is the teaching of the sages.' Then he spoke a verse: 'Greed makes a man like a mad husband, without a heart of benevolence and righteousness. Jealousy desires to harm others; only silence and forbearance bring peace.' The snake praised forbearance. The other snake respectfully accepted the advice and did not harm the snake-viper. One snake said, 'Let's return to the sea.' They agreed and left together, then unleashed their divine power, shaking heaven and earth, causing clouds and rain, making humans and ghosts tremble in fear. The snake-viper was terrified and frightened, like a corpse, unknowing. For seven days, it did not eat or drink, wanting to harm them. The Hang dragon (a type of dragon) at that time was Ananda (one of the ten great disciples of Shakyamuni), and the dragon who advocated forbearance was my former self. The venomous snake-viper was Devadatta (Shakyamuni's cousin). (From the fifth volume of 'Du Wu Ji Ji') Becoming a Bear to Help a Lost Person There was a person who entered the forest to cut wood and lost his way. At that time, it was raining heavily, it was late, he was hungry and cold, and he was also harmed by evil insects and poisonous mosquitoes. This person entered a stone cave. There was a large bear there, who came out in fear upon seeing him. The bear said to him, 'Do not be afraid. This cave is warm, you can stay here overnight.' At that time, it rained for seven days continuously, and the bear often provided this person with sweet fruits and good water. After seven days, the rain stopped, and the bear led this person to the entrance of the road. The bear said to that person, 'I am a sinful being, and humans are my enemies. If anyone asks you, do not say that you have seen me.' That person agreed. This person went forward and met many hunters. The hunters asked, 'Where did you come from? Have you seen any wild animals?' He replied, 'I have seen a large bear, who has been kind to me, and I cannot tell you where it is.' The hunters said, 'You are one of the humans, and you see things from a human perspective. Why should you pity the bear? Now that we are lost, when will we be able to come again? If you show me where it is, I will give you a large share.' This person changed his mind and led the hunters to the bear's dwelling. The hunters killed the bear and gave him a large share of the meat. This person reached out to take the meat,
二肘俱墮。獵者言。汝有何罪。答言。是熊看我。如父視子。我今背恩。將是罪報。獵者恐怖。不敢食肉。持施眾僧。上座是六通阿羅漢。語諸下座。此是菩薩。未來世當作佛。莫食此肉。即時起塔供養。王聞此事。敕下國內。背恩之人無令住此。人以種種因緣。贊知恩者(出諸經中要事)。
為鹿王身代懷妊者受死九
昔佛在波羅奈國仙人鹿野苑者。諸五通神仙。皆遊學此國。非凡夫所住。王出遊獵。值群鹿千頭悉入網裡。王布步兵圍繞一匝。群鹿驚懼。有失聲唐突于摾或有伏地自隱形者。釋迦牟尼佛。昔為菩薩時。為群鹿王。佛自告群鹿言。汝等安意勿復恐懼。吾設方便。向王求哀必得濟命。各各無他。鹿王來向人王下膝求哀。人王遙見。敕諸左右勿傷害鹿。鹿曰。今觀王意。欲殺千鹿一日供廚。今且盛熱。肉叵久停。愿王哀愍。日殺一鹿以供廚宰。不煩王使。鹿自當往詣廚。受死。肉供不斷。鹿得增多。王問鹿曰。汝在群鹿中為長大耶。答曰。如是。王復問鹿。汝審實不。答曰。審實。王即舍鹿攝陣入城。時菩薩將鹿五百。調達亦將五百鹿。日差一鹿。詣王供廚。時次調達遣鹿詣王。值一鹿母懷妊數月。次應供廚。鹿母白王云。今垂欲產。我次應至。子次未至。愿見差次小聽在後。調達恚曰。何不
【現代漢語翻譯】 現代漢語譯本 二肘都摔斷了。獵人問：『你有什麼罪過？』熊回答說：『這熊看我，如同父親看待兒子。我現在背叛恩情，這將是罪報。』獵人感到恐懼，不敢吃熊肉，把熊肉施捨給眾僧。上座是一位具有六神通的阿羅漢，告訴各位下座：『這是菩薩，未來世會成佛，不要吃這肉。』隨即建造佛塔供養。國王聽說了這件事，下令國內：『背叛恩情的人不允許住在這裡。』人們用各種因緣，讚揚知恩圖報的人（出自各經中的要事）。
為鹿王身代懷孕的母鹿而死
過去佛在波羅奈國仙人鹿野苑時，各位具有五神通的神仙，都遊學于這個國家，不是凡夫俗子所居住的地方。國王出外打獵，遇到一群一千隻鹿全部進入網中。國王佈置步兵包圍了一圈。鹿群驚慌恐懼，有的失聲驚叫衝撞，有的伏在地上試圖隱藏身形。釋迦牟尼佛，過去作為菩薩時，是鹿王。佛自己告訴鹿群說：『你們安心，不要再恐懼。我設法方便，向國王求情，必定能夠保全性命，大家不要有別的想法。』鹿王來到人王面前，跪下求情。人王遠遠地看見，命令左右不要傷害鹿。鹿說：『現在觀察國王的心意，想要每天殺一千隻鹿來供應廚房。現在天氣炎熱，肉不容易長久儲存。希望國王哀憐，每天殺一隻鹿來供應廚房，不用煩勞國王的使者，鹿自己會前往廚房，接受死亡，肉的供應不會斷絕，鹿的數量可以增多。』國王問鹿說：『你在鹿群中是年長的嗎？』回答說：『是的。』國王又問鹿：『你確實是這樣嗎？』回答說：『確實是。』國王就放了鹿，收兵回城。當時菩薩帶領五百隻鹿，提婆達多也帶領五百隻鹿，每天派遣一隻鹿，前往國王的廚房供應。當時輪到提婆達多派遣鹿前往國王的廚房，遇到一隻懷孕數月的母鹿，輪到它去供應廚房。母鹿稟告鹿王說：『現在即將生產，我輪到應去，孩子輪到還沒到，希望能夠稍微延後。』提婆達多生氣地說：『為什麼不』
【English Translation】 English version Both elbows were broken. The hunter asked, 'What is your crime?' The bear replied, 'This bear looks at me as a father looks at his son. Now I am betraying kindness, and this will be the retribution.' The hunter was terrified and dared not eat the bear meat, but gave it to the monks. The senior monk was an Arhat with six supernatural powers. He told the junior monks, 'This is a Bodhisattva who will become a Buddha in the future. Do not eat this meat.' Immediately, a pagoda was built for offerings. When the king heard of this, he ordered throughout the country, 'Those who betray kindness are not allowed to live here.' People used various causes and conditions to praise those who know how to repay kindness (from important matters in various sutras).
The Deer King Dies in Place of a Pregnant Doe
In the past, when the Buddha was in the Deer Park of the Immortals in the country of Varanasi (Bārāṇasī), all the immortals with five supernatural powers traveled and studied in this country, which was not inhabited by ordinary people. The king went out hunting and encountered a herd of a thousand deer, all of whom entered the net. The king deployed infantry to surround them. The deer were frightened and terrified, some crying out and colliding, others lying on the ground trying to hide. Shakyamuni Buddha (Śākyamuni Buddha), when he was a Bodhisattva (Bodhisattva) in the past, was the Deer King. The Buddha himself told the deer, 'Be at ease and do not be afraid. I will devise a means to plead with the king, and we will surely be able to save our lives. Do not have any other thoughts.' The Deer King came before the human king and knelt down to plead. The human king saw him from afar and ordered his attendants not to harm the deer. The deer said, 'Now observing the king's intention, he wants to kill a thousand deer every day to supply the kitchen. Now the weather is hot, and the meat is not easy to preserve for long. I hope the king will have mercy and kill one deer every day to supply the kitchen. There is no need to trouble the king's messengers. The deer will go to the kitchen themselves to accept death, and the supply of meat will not be interrupted, and the number of deer can increase.' The king asked the deer, 'Are you the eldest among the deer?' The deer replied, 'Yes.' The king asked again, 'Are you sure?' The deer replied, 'I am sure.' The king then released the deer and withdrew his troops into the city. At that time, the Bodhisattva led five hundred deer, and Devadatta (Devadatta) also led five hundred deer, sending one deer each day to supply the king's kitchen. At that time, it was Devadatta's turn to send a deer to the king's kitchen, and he encountered a doe who was several months pregnant, and it was her turn to supply the kitchen. The doe reported to the Deer King, 'I am about to give birth, and it is my turn to go. The child's turn has not yet come. I hope to be able to postpone it slightly.' Devadatta said angrily, 'Why not'
速往。誰能代汝先死。鹿母哀泣悲鳴喚呼。輒就菩薩自陳如此。愿王開恕。聽在後次。菩薩問鹿。汝主聽汝自陳不。答曰。主不見聽。菩薩慰勞彼鹿。汝且勿懼。吾今代汝。以供廚宰。菩薩鹿王。即召千鹿。懇切戒敕。汝等勿懷懈慢。亦莫侵王秋苗穀食。調達瞋鹿母曰。汝應次至何辭。菩薩語調達。止止勿陳此言。鹿母誠應次死。為愍其胎未應死耳。吾代濟胎命。群鹿自陳。吾等愿欲代王受死。王在我存。得食水草。隨意自游。無所畏忌。王遂詣廚。群鹿追逐隨到王宮。鹿王就廚自求供宰。廚士見鹿王。即往白王。鹿王入廚。次應供宰。不審大王。為可殺不。王敕諸臣。速將鹿王來。王問鹿曰。千鹿盡耶。汝何為來。鹿白王曰。千頭孚乳遂成大群。日有增多。無有減少。具說上事。王自懇責。自怨不及。吾為畜獸不別真偽。枉殺生類。及至於斯。王告大臣。普令國界其有遊獵殺害鹿者。當取誅戮。即遣鹿王還。令國內不得食鹿肉。其有食肉者。當梟其首。因是立名鹿野苑也(出出曜經第九卷)。
為威德鹿王身落羅網為獵師所放十
佛言。過去世近雪山下。有鹿王。名曰威德。作五百鹿主。時有獵師。安谷施罥。鹿主前行。右腳墮毛罥中。鹿王心念。若我現相。則諸鹿不敢食谷。須啖谷盡。爾乃現腳相。
【現代漢語翻譯】 現代漢語譯本 速去吧。誰能代替你先死呢？鹿母哀傷哭泣，悲鳴呼喚。於是就到菩薩那裡，自己陳述了這些情況，希望國王能夠開恩寬恕，允許她在後面輪次。菩薩問鹿：『你的主人允許你親自陳述嗎？』回答說：『主人不允許我陳述。』菩薩安慰那隻鹿說：『你暫且不要害怕，我現在代替你，來供給廚房宰殺。』菩薩鹿王，於是召集了一千隻鹿，懇切地告誡說：『你們不要懈怠懶惰，也不要侵犯國王秋天的莊稼和穀物。』調達（Devadatta）瞋怒地對鹿母說：『你本應這次輪到，還有什麼話說？』菩薩對調達說：『住口，不要再說這些話了。鹿母確實應該這次輪到死，只是憐憫她腹中的胎兒，不應該現在就死。我代替她來保全胎兒的性命。』群鹿自己陳述說：『我們都願意代替大王去死。大王在世，我們才能得到食物和水草，隨意自由地遊玩，沒有什麼可怕的。』鹿王於是前往廚房，群鹿追隨著來到王宮。鹿王到廚房自己請求被宰殺。廚師看見鹿王，就去稟告國王說：『鹿王進入廚房，這次應該被宰殺，不知道大王是否可以殺它？』國王命令各位大臣，趕快把鹿王帶來。國王問鹿說：『一千隻鹿都死光了嗎？你為什麼來這裡？』鹿回答國王說：『一千頭鹿繁衍生息，逐漸形成大群，每天都有增加，沒有減少。』詳細地說了上面的事情。國王自己懇切地責備自己，埋怨自己不如畜生，不能分辨真假，枉殺生命，竟然到了這種地步。國王告訴大臣，普遍地在全國範圍內宣告，凡是有遊獵殺害鹿的人，都要處以死刑。隨即派遣鹿王回去，命令國內不準吃鹿肉，凡是吃鹿肉的人，都要砍頭示眾。因此，這裡被命名為鹿野苑（Mrigadava）。（出自《出曜經》第九卷）
為威德鹿王（Virudhaka）身陷羅網被獵師所釋放
佛說：過去世，靠近雪山下，有一鹿王，名叫威德（Virudhaka），作為五百隻鹿的首領。當時有個獵師，設定陷阱。鹿王走在前面，右腳陷入了毛繩陷阱中。鹿王心想，如果我顯現出被困的樣子，那麼其他的鹿就不敢吃穀物了，必須等它們吃完穀物，我才能顯現出被困的樣子。
【English Translation】 English version Go quickly. Who can die in your place first? The doe wept sadly, crying and calling out. Then she went to the Bodhisattva (Enlightenment Being) and explained the situation, hoping the king would be merciful and allow her to be next in line. The Bodhisattva asked the deer, 'Did your master allow you to state your case personally?' The deer replied, 'The master did not allow me to speak.' The Bodhisattva comforted the deer, 'Do not be afraid for now, I will take your place and be offered to the kitchen for slaughter.' The Bodhisattva Deer King then summoned a thousand deer and earnestly warned them, 'Do not be lazy or negligent, and do not encroach upon the king's autumn crops and grains.' Devadatta (a cousin of the Buddha who was often his rival) angrily said to the doe, 'You should be next, what else do you have to say?' The Bodhisattva said to Devadatta, 'Stop, do not say such things. The doe should indeed be next to die, but out of compassion for the fetus in her womb, she should not die now. I will take her place to preserve the life of the fetus.' The group of deer stated, 'We are willing to die in place of the king. With the king alive, we can obtain food and water, roam freely, and have nothing to fear.' The Deer King then went to the kitchen, and the group of deer followed him to the palace. The Deer King went to the kitchen and requested to be slaughtered. The cook saw the Deer King and reported to the king, 'The Deer King has entered the kitchen and is next to be slaughtered. I do not know if Your Majesty will allow it to be killed?' The king ordered his ministers to quickly bring the Deer King to him. The king asked the deer, 'Have all the thousand deer died? Why have you come here?' The deer replied to the king, 'The thousand deer have multiplied and formed a large group, increasing daily and not decreasing.' He explained the above situation in detail. The king earnestly blamed himself, lamenting that he was not as good as the animals, unable to distinguish between truth and falsehood, and had wrongly killed living beings to such an extent. The king told his ministers to proclaim throughout the kingdom that anyone who hunts and kills deer will be executed. He then sent the Deer King back and ordered that no one in the country should eat deer meat, and anyone who eats deer meat will have their head displayed as a warning. Therefore, this place was named Mrigadava (Deer Park). (From the Nirvanasutra, Volume 9)
The story of Virudhaka (Deer King) whose body fell into a net and was released by the hunter
The Buddha said: In the past, near the foot of the Himalayas, there was a Deer King named Virudhaka (Deer King), who was the leader of five hundred deer. At that time, there was a hunter who set up traps. The Deer King walked ahead, and his right foot fell into a rope trap. The Deer King thought to himself, 'If I show that I am trapped, then the other deer will not dare to eat the grain. I must wait until they have finished eating the grain before I reveal that I am trapped.'
時諸鹿皆去。一女鹿住。說偈言曰。
大王當知 是獵師來 愿勤方便 出是罥去
爾時鹿王以偈答言。
我勤方便 力勢已盡 毛罥轉急 不能得出
女鹿。見獵師到已。向說偈言。
汝以利刀 先殺我身 然後愿放 鹿王令去
獵師聞之。生憐愍心。以偈答言。
我終不殺汝 亦不殺鹿王 放汝及鹿王 隨意之所去
獵師即時解放鹿王。佛言。昔鹿王者今我身是。五百鹿者五百比丘是(出十誦律雜誦第一卷)。
為九色鹿身以救溺人十一
昔者菩薩。身為九色鹿。其毛九種色。其角白如雪。在恒水邊飲食水草。常與一烏為知識。時水中有一溺人。隨流來下。或出或沒。仰頭呼天。山神樹神諸天龍神。何不愍我。鹿聞下水言。汝可騎我背捉我角。負出上岸。溺人下地。繞鹿三匝。向鹿叩頭。乞得為大夫作奴。給其使令採水草。鹿言不用。且各自去。欲報恩者。莫道我在此。人貪我皮角。必來殺我。時國王夫人。夜夢見九色鹿。即詐病不起。王問何以。答曰。我昨夜夢見非常之鹿。其毛九種色。其角白如雪。我思欲得其皮作坐蓐。其角作拂柄。王當爲我得之。王若不得我將死矣。王募於國中。若有能得當與分國而治。賜其金缽盛滿銀
【現代漢語翻譯】 現代漢語譯本： 當時，所有的鹿都離開了，只有一隻母鹿留了下來，並說了這樣一段偈語：
『大王您應當知道，獵人就要來了，希望您能努力想辦法，從這羅網中脫身出去。』
這時，鹿王用偈語回答說：
『我已經努力想辦法了，力量也用盡了，這毛制的羅網越收越緊，我無法從中脫身。』
母鹿看到獵人已經來到，便向獵人說了這樣一段偈語：
『你用鋒利的刀，先殺我的身體，然後希望你能放了鹿王，讓他離開。』
獵人聽了這些話，生起了憐憫之心，用偈語回答說：
『我最終不會殺你，也不會殺鹿王，放了你和鹿王，讓你們隨意去想去的地方。』
獵人立刻釋放了鹿王。佛陀說：『從前的鹿王就是現在的我。五百隻鹿就是現在的五百比丘（bhiksu）。』（出自《十誦律·雜誦第一卷》）。
爲了救助溺水之人而化身為九色鹿的故事十一
過去，菩薩（Bodhisattva）化身為九色鹿，它的毛有九種顏色，它的角白如雪。它在恒河（Ganges）邊飲水吃草，經常與一隻烏鴉相識。當時，水中有一個溺水的人，順著水流漂下來，時而浮出水面，時而沉入水中，仰頭呼喊著天神、山神、樹神、諸天龍神（Deva-Nāga），為什麼不憐憫我呢？鹿聽到後下水說：『你可以騎在我的背上，抓住我的角，我揹你到岸上。』溺水的人下了地，繞著鹿轉了三圈，向鹿叩頭，請求能為大夫（high-ranking official）做奴隸，供他使喚，為他採水草。鹿說：『不用了，你還是各自離開吧。如果想要報恩的話，就不要說我在這裡。人們貪圖我的皮和角，一定會來殺我的。』當時，國王的夫人，夜裡夢見九色鹿，就假裝生病不起。國王問她為什麼這樣，她回答說：『我昨夜夢見一隻非常特別的鹿，它的毛有九種顏色，它的角白如雪。我想得到它的皮來做坐墊，用它的角來做拂塵的柄。大王您應當為我得到它。大王如果得不到，我就要死了。』國王在全國招募，如果有人能得到九色鹿，就與他分享國家共同治理，並賜給他裝滿銀子的金缽（golden bowl）。
【English Translation】 English version: At that time, all the deer left, except for one female deer who remained and spoke the following verse:
'Great King, you should know that the hunter is coming. I hope you can diligently find a way to escape from this snare.'
Then, the Deer King replied with a verse:
'I have diligently tried to find a way, and my strength is exhausted. The hair snare is getting tighter, and I cannot escape from it.'
The female deer, seeing that the hunter had arrived, spoke the following verse to the hunter:
'Use your sharp knife to kill me first, and then I hope you will release the Deer King and let him leave.'
The hunter, hearing these words, felt compassion and replied with a verse:
'I will ultimately not kill you, nor will I kill the Deer King. I will release you and the Deer King, and let you go wherever you want.'
The hunter immediately released the Deer King. The Buddha (Buddha) said: 'The Deer King of the past is now me. The five hundred deer are now the five hundred bhiksus (bhiksu).' (From the First Volume of the Ten Recitation Vinaya, Miscellaneous Recitations).
The Story of Transforming into a Nine-Colored Deer to Save a Drowning Person Eleven
In the past, the Bodhisattva (Bodhisattva) transformed into a nine-colored deer. Its fur had nine colors, and its antlers were as white as snow. It drank water and ate grass by the Ganges River (Ganges), and was often acquainted with a crow. At that time, there was a drowning person in the water, drifting down with the current, sometimes surfacing and sometimes sinking, looking up and calling out to the gods of the sky, mountain gods, tree gods, and all the Deva-Nāgas (Deva-Nāga), why don't you have compassion for me? The deer heard this and went into the water, saying: 'You can ride on my back and grab my antlers, and I will carry you to the shore.' The drowning person got off the deer's back, circled the deer three times, and kowtowed to the deer, begging to be a slave for the high-ranking official (high-ranking official), to serve him and gather water and grass for him. The deer said: 'No need, you should each leave. If you want to repay my kindness, don't say I am here. People covet my skin and antlers and will surely come to kill me.' At that time, the king's wife dreamed of a nine-colored deer at night and pretended to be sick and unable to get up. The king asked her why, and she replied: 'Last night I dreamed of a very special deer, its fur had nine colors, and its antlers were as white as snow. I want to get its skin to make a cushion and use its antlers to make a handle for a whisk. Your Majesty should get it for me. If Your Majesty cannot get it, I will die.' The king recruited throughout the country, saying that if anyone could get the nine-colored deer, he would share the country with him and rule together, and give him a golden bowl (golden bowl) filled with silver.
粟。賜其銀缽盛滿金粟。溺人聞之慾取富貴。念言。鹿是畜生。死活何在。往至王所言知鹿處。王大歡喜言。汝若能得其皮角來者。報之半國。溺人面上即生癩瘡。溺人言。大王此鹿雖是畜生。大有威神王宜多出人兵乃可得耳。王即大出人眾。經到恒水邊烏在樹頭。見人兵來即呼鹿言。知識且起王來至。鹿故熟臥不覺。烏下啄其耳。鹿方驚覺四向顧望無復走趣。便往趣王車邊。傍臣欲射。王曰。莫射。此鹿非常。將是天神。鹿言。大王。且莫射我。我前活王國中一人。鹿復長跪問王言。誰道我在此。王便指示。車邊癩麵人是也。鹿即仰頭。視此人面。眼中淚出。不能自勝。此人前溺在水中。我不惜身命。自投水中。負此人出。約不相道也。無反覆不如出水中浮木也。王有愧色。三數其民。汝受其恩。奈何反欲殺之。即下於國中。若有驅逐此鹿者。當誅五族。眾鹿數千皆來依附。飲食水草不侵禾稼。風雨時節五穀豐熟。人無疾病。其世太平。時九色鹿我身是也。烏阿難是。國王者今父王閱頭檀是。時王夫人者今孫陀利是。時溺人者調達是也。我雖有善心向之。故欲害我。阿難有至意(出九色鹿經)。
為雁王身獵者得之而放求國報恩十二
過去世時。有波羅奈城。城邊有池。池名雨成。是池中多魚龜鵝雁鴨
【現代漢語翻譯】 現代漢語譯本 粟（穀子）。賜給他一個銀缽，盛滿金色的穀子。溺水的人聽說了，想要獲取富貴，心想：『鹿是畜生，死活有什麼關係？』於是前往國王那裡，告知了鹿的所在之處。國王非常高興，說：『你如果能得到它的皮和角，我賞你半個國家。』溺水的人臉上立刻生出癩瘡。溺水的人說：『大王，這鹿雖然是畜生，卻有很大的威神，大王應該多派人馬才能捉到它。』國王立刻派出大批人馬。經過恒河邊時，烏鴉在樹上，看見人馬來了，就呼喚鹿說：『朋友，快起來，國王來了！』鹿仍然熟睡不醒。烏鴉飛下來啄它的耳朵，鹿才驚醒，四處顧望，無處可逃，便走向國王的車邊。旁邊的臣子想要射箭，國王說：『不要射箭。這鹿非常不尋常，恐怕是天神。』鹿說：『大王，請不要射我。我以前救活了王國中的一個人。』鹿又長跪，問國王說：『是誰說我在這裡？』國王便指著車邊的癩麵人。鹿立刻仰頭，看著這個人的臉，眼中流出眼淚，不能自已。這個人以前溺在水中，我不惜身命，跳入水中，揹他出來，約定不要互相說出此事。他無情無義，還不如水中漂浮的木頭。』國王面有愧色，責備他的百姓說：『你受了他的恩惠，怎麼反而想要殺他？』立刻下令在國中，如果有驅逐這鹿的人，就要誅滅五族。數千隻鹿都來依附它，吃喝水草，不侵犯莊稼。風調雨順，五穀豐收，人民沒有疾病，那一代太平。當時九色鹿就是我的前身。烏鴉就是阿難。國王就是現在的父王閱頭檀。當時的王夫人就是現在的孫陀利。當時的溺水人就是提婆達多。我雖然有善心對待他，他卻想要加害我。阿難，要有至誠的心意。（出自《九色鹿經》）。
為雁王身獵者得之而放求國報恩十二
過去世時，有個波羅奈城（Varanasi），城邊有個池塘，池塘名叫雨成（Rain-formed），池塘中有很多魚、龜、鵝、雁、鴨。
【English Translation】 English version The millet. He gave him a silver bowl filled with golden millet. The drowned man heard of it and desired to obtain wealth and honor, thinking: 'The deer is a beast; what does its life or death matter?' So he went to the king and told him where the deer was. The king was overjoyed and said: 'If you can get its skin and horns, I will reward you with half the kingdom.' Immediately, leprous sores grew on the drowned man's face. The drowned man said: 'Great King, although this deer is a beast, it has great power and divinity. Your Majesty should send many soldiers to capture it.' The king immediately sent a large number of troops. As they passed the bank of the Ganges River, a crow in a tree saw the troops coming and called out to the deer: 'Friend, get up quickly, the king is coming!' The deer remained fast asleep, unaware. The crow flew down and pecked at its ear. The deer was startled awake and looked around in all directions, with nowhere to escape. It then walked towards the king's chariot. The ministers beside the king wanted to shoot it, but the king said: 'Do not shoot. This deer is extraordinary; it is probably a celestial being.' The deer said: 'Great King, please do not shoot me. I once saved a man in your kingdom.' The deer then knelt down and asked the king: 'Who told you I was here?' The king pointed to the leprous-faced man beside the chariot. The deer immediately looked up at the man's face, tears streaming from its eyes, unable to contain itself. 'This man once drowned in the water, and I, disregarding my own life, jumped into the water and carried him out, promising not to reveal this to anyone. He is ungrateful and treacherous, worse than a floating log in the water!' The king was ashamed and rebuked his people, saying: 'You received his kindness; how can you want to kill him?' He immediately issued a decree in the kingdom that anyone who drove away this deer would have their five clans exterminated. Thousands of deer came to rely on it, eating and drinking water and grass, without harming the crops. The wind and rain were timely, the five grains were abundant, and the people had no diseases. That generation was peaceful. At that time, the nine-colored deer was my former self. The crow was Ananda (one of the ten principal disciples of Gautama Buddha). The king was my present father, King Śuddhodana (father of Gautama Buddha). The queen at that time was the present Sundari (a female lay disciple of Gautama Buddha). The drowned man at that time was Devadatta (a Buddhist monk known for being a cousin and rival of Gautama Buddha). Although I had good intentions towards him, he wanted to harm me. Ananda, you must have sincere intentions.' (From the Nine-Colored Deer Sutra).
The story of the Goose King who was captured by a hunter, released, and sought to repay the country's kindness, twelve.
In the past, there was a city called Varanasi (波羅奈城), and beside the city was a pond called Rain-formed (雨成), which was full of fish, turtles, geese, and ducks.
等。中有雁王。名曰治國。作五百雁主。時有獵師。先施毛罥。雁王前行。右腳著罥。作是念言。若我出是罥腳。余雁不敢啖谷。盡已即便現腳。眾雁飛去。唯有一雁。名曰蘇摩。不捨王去。王語大臣言。我與汝職作王。在諸雁前行。答言。不能。問言。何故致。
爾時大臣。以偈答言。
我願隨王 死生不變 寧共王死 勝相離生 大王當知 是罥師來 但勤方便 求脫此罥
爾時雁王。以偈答言。
我勤方便 力勢已盡 毛罥轉急 不能得脫
蘇摩大臣。見罥師到。向說偈言。
大王毛脂肉 我與等無異 汝以刀殺我 放王不損汝
爾時罥師。語大臣言。我不相殺。放汝及王。隨所樂去。獵師即解雁王。二雁俱去。共相謂言。是獵師作希有事。與我等命。我等資生當以厚報。獵師問言。汝是畜生。有何生具以用報我。二雁答言。波羅奈王名曰梵德。汝持我與獵師。持雁著兩肩上。到城巷中。是雁端正。眾人樂見。有與五錢十錢二十錢者。皆言莫殺。是人比至王宮。大得財物。獵師到王宮門。置雁于地。雁王語守門者曰。汝白梵德王。治國雁王今在門外。便往白王。王即聽入。與設金床。蘇摩大臣隨所應與共相問訊。然後就座。以偈問訊梵德王言
【現代漢語翻譯】 現代漢語譯本： 在某處，有一隻雁王，名叫治國（Zhì Guó，治理國家），統領著五百隻雁。當時有一位獵人，預先設定了毛繩陷阱。雁王走在最前面，右腳被陷阱纏住。它心想：『如果我掙脫這個陷阱，其他的雁就不敢吃穀物了。』於是立刻顯露出被困的腳。眾雁都飛走了，只有一隻雁，名叫蘇摩（Sū Mó），不捨得離開雁王。雁王對大臣說：『我任命你為王，走在眾雁的前面。』大臣回答說：『不能。』雁王問：『為什麼？』 當時大臣用偈語回答說： 『我願跟隨大王，生死不變，寧願與大王一同死去，勝過離開大王獨自生存。大王應當知道，這個獵人來了，只要努力想辦法，求得脫離這個陷阱。』 當時雁王用偈語回答說： 『我努力想辦法，力量已經用盡，毛繩陷阱越來越緊，不能夠脫離。』 蘇摩大臣，看見獵人來到，向獵人說了偈語： 『大王的毛、脂、肉，我與他相等沒有差異。你用刀殺了我，放了雁王對你沒有損失。』 當時獵人對大臣說：『我不殺你，放你和雁王，隨你們喜歡去哪裡。』獵人就解開了雁王的陷阱，兩隻雁一起飛走了。它們互相說道：『這個獵人做了稀有的事情，給了我們生命，我們應當用豐厚的財物報答他。』獵人問道：『你們是畜生，有什麼東西可以用來報答我？』兩隻雁回答說：『波羅奈國（Bō Luó Nài Guó）的國王名叫梵德（Fàn Dé）。你帶著我們去見獵人。』獵人把雁放在兩肩上，到了城裡的巷子里。這兩隻雁端正美好，眾人喜歡觀看，有人給五錢、十錢、二十錢，都說不要殺它們。這個人一直到了王宮，得到了很多財物。獵人到了王宮門口，把雁放在地上。雁王對守門人說：『你稟告梵德王，治國雁王現在在門外。』守門人就去稟告了國王，國王就允許它們進去，為它們設定了金床。蘇摩大臣按照禮儀與國王互相問候，然後就座。用偈語問候梵德王說：
【English Translation】 English version: In a certain place, there was a Goose King named Zhì Guó (治國, 'Governing the Country'), who led five hundred geese. At that time, there was a hunter who had set up a hair-rope snare. The Goose King walked ahead, and his right foot was caught in the snare. He thought to himself, 'If I escape from this snare, the other geese will not dare to eat the grain.' So he immediately revealed his trapped foot. All the geese flew away, except for one goose named Sū Mó (蘇摩), who was unwilling to leave the Goose King. The Goose King said to his minister, 'I appoint you as king to lead the geese.' The minister replied, 'I cannot.' The Goose King asked, 'Why?' At that time, the minister replied with a verse: 'I am willing to follow the King, unchanging in life and death. I would rather die with the King than live apart from him. Great King, you should know that this hunter has come. Just diligently find a way to escape this snare.' At that time, the Goose King replied with a verse: 'I have diligently tried to find a way, but my strength is exhausted. The hair-rope snare is getting tighter and tighter, and I cannot escape.' The minister Sū Mó, seeing the hunter arrive, spoke a verse to the hunter: 'The King's feathers, fat, and flesh are no different from mine. If you kill me with your knife, releasing the King will not harm you.' At that time, the hunter said to the minister, 'I will not kill you. I will release you and the King, and you can go wherever you please.' The hunter then released the Goose King from the snare, and the two geese flew away together. They said to each other, 'This hunter has done a rare thing, giving us our lives. We should repay him with abundant wealth.' The hunter asked, 'You are animals, what do you have to repay me with?' The two geese replied, 'The king of the country of Bō Luó Nài Guó (波羅奈國, 'Varanasi') is named Fàn Dé (梵德). Take us to the hunter.' The hunter placed the geese on his shoulders and went to the city streets. These two geese were upright and beautiful, and people liked to watch them. Some gave five coins, ten coins, or twenty coins, all saying not to kill them. This person went all the way to the palace and obtained a lot of wealth. The hunter arrived at the palace gate and placed the geese on the ground. The Goose King said to the gatekeeper, 'Inform King Fàn Dé that the Goose King Zhì Guó is now outside the gate.' The gatekeeper went to inform the king, and the king allowed them to enter, setting up a golden bed for them. The minister Sū Mó exchanged greetings with the king according to etiquette, and then took his seat. He greeted King Fàn Dé with a verse:
。
王體安隱不 國土豐足不 如法化民不 等心治國不
爾時梵德王。以偈答言。
我常自安隱 以法化國民 國土恒豐寧 等心無偏私
如是酬對。說五百偈。蘇摩大臣時默然住。梵德王言。汝何故默然。大臣答言。汝是人王國主。此雁王陂澤國主。二王共語何敢間錯。王言。我有好園。汝能住不。答言。不能。王問。何故。雁言。王或睡覺。忘不蠲我。敕作雁肉食。若宰人不能得余雁。或殺我等以充王廚。治國雁王入王宮中。諸雁從雨成池出於王宮上。徘徊悲鳴。翅濕有水灑污宮殿。王問曰。此是何等。雁王答言。是我眷屬。王言。汝欲去耶。答言。欲去。王言。汝何所須。答言。我為獵師所得。於我等作希有事。與我等壽。若先殺一后復殺一誰能遮者。王言。當何以報之。二雁答曰。與金銀車渠馬瑙衣服飲食。作是語已飛昇虛空。佛言。雁王則我身是。五百雁者。則五百比丘是也。獵師者守財像是也。梵德王者即凈飯王是也。蘇摩大臣者阿難是也(出十誦律雜誦第一卷)。
為鸚鵡現身救山火以申報恩十三
昔者菩薩。現為鸚鵡常處於樹。風吹彼樹更相切磨。便有火出。火漸熾盛。遂焚一山。鸚鵡思惟。猶如飛鳥軀止於樹。故當反覆起報恩心。何況於我長夜處
【現代漢語翻譯】 現代漢語譯本： 王體安隱嗎？（國王的身體安康嗎？） 國土豐饒充足嗎？ 能如法教化百姓嗎？ 能以平等之心治理國家嗎？
這時，梵德王（Brahmadatta）用偈頌回答說：
我常常感到安隱， 以佛法教化我的百姓， 我的國土總是豐饒安寧， 以平等之心對待萬民，沒有偏私。
就這樣互相唱和對答，說了五百首偈頌。蘇摩大臣（Soma）當時默默地站在一旁。梵德王說：『你為什麼沉默不語？』大臣回答說：『您是閻浮提（Jambudvipa）的國王，這位是雁王（Swan King），陂澤國（Pihita）的國主，兩位國王對話，我怎敢隨意插嘴。』國王說：『我有一個很好的花園，你能住下嗎？』雁王回答說：『不能。』國王問：『為什麼？』雁王說：『國王您或許會睡覺，忘記了赦免我，下令做雁肉食用。如果廚師找不到其他的雁，或許會殺了我們來充當您的食物。』治理國家的雁王進入王宮中，其他的雁像下雨一樣從池塘飛出，出現在王宮上空，徘徊悲鳴，翅膀濕漉漉的，水灑在宮殿上，弄髒了宮殿。國王問道：『這些是什麼？』雁王回答說：『是我的眷屬。』國王說：『你想離開嗎？』雁王回答說：『想離開。』國王說：『你有什麼需要的？』雁王回答說：『我曾經被獵師抓到，他們對我們做了非常稀有的事情，給了我們壽命。如果先殺一隻，之後又殺一隻，誰能阻止呢？』國王說：『應當用什麼來報答他們呢？』兩隻雁回答說：『用金銀、車渠（一種海貝）、瑪瑙、衣服和飲食。』說完這些話，就飛昇到空中。佛陀說：『雁王就是我的前身，那五百隻雁就是五百比丘，獵師就是守財象，梵德王就是凈飯王（Suddhodana），蘇摩大臣就是阿難（Ananda）。』（出自《十誦律·雜誦》第一卷）
鸚鵡現身救山火以申報恩（第十三則）
過去，菩薩示現為一隻鸚鵡，常常居住在樹上。風吹動那些樹木，互相摩擦，便產生了火。火勢漸漸旺盛，於是焚燒了一座山。鸚鵡心想：『像飛鳥一樣，身體棲止在樹上，所以應當反覆生起報恩之心。更何況我長久以來
【English Translation】 English version: Are you, O King, in peace and health? Is your land prosperous and abundant? Do you govern your people righteously? Do you rule your kingdom with impartiality?
Then King Brahmadatta answered in verse:
I am always in peace and health; I govern my people with righteousness. My land is ever prosperous and peaceful; I am impartial and without favoritism.
Thus they responded to each other, reciting five hundred verses. The minister Soma remained silent at that time. King Brahmadatta said, 'Why are you silent?' The minister replied, 'You are the king of Jambudvipa, and this is the Swan King, the ruler of Pihita. How dare I interrupt the conversation between two kings?' The king said, 'I have a beautiful garden; can you stay there?' The Swan King replied, 'I cannot.' The king asked, 'Why?' The Swan King said, 'Perhaps you, O King, will fall asleep and forget to pardon me, ordering swan meat to be prepared. If the cooks cannot find other swans, they might kill us to serve as your food.' The Swan King, who governs the geese, entered the palace, and the other geese, like rain from a pond, appeared above the palace, circling and crying sadly. Their wings were wet, and water sprinkled on the palace, soiling it. The king asked, 'What are these?' The Swan King replied, 'They are my kin.' The king said, 'Do you wish to leave?' The Swan King replied, 'I wish to leave.' The king said, 'What do you need?' The Swan King replied, 'I was once captured by a hunter, and they did something rare for us, giving us life. If they kill one first and then another, who can stop them?' The king said, 'How should I repay them?' The two swans replied, 'With gold, silver, conch shells (carved sea shells), agate, clothing, and food.' Having said these words, they flew into the sky. The Buddha said, 'The Swan King was my past self, the five hundred geese were the five hundred Bhikkhus, the hunter was the elephant who guarded wealth, King Brahmadatta was King Suddhodana, and the minister Soma was Ananda.' (From the first volume of the Ten Recitation Vinaya, Miscellaneous Recitations)
The Parrot Manifests to Save the Mountain Fire to Repay Kindness (Thirteenth)
In the past, the Bodhisattva manifested as a parrot, often dwelling in a tree. The wind blew those trees, rubbing against each other, and fire was produced. The fire gradually grew stronger, and thus burned a mountain. The parrot thought, 'Like a bird, my body rests in a tree, so I should repeatedly generate a mind of gratitude. Moreover, for a long time
之。而不能滅火。即往詣海。以其兩翅取大海水。至彼火上而灑於火。或以口灑東西馳奔。時有善神。感其勤苦。尋為滅火(出僧伽羅剎經上卷)。
為雀王身拔虎口骨十四
昔者菩薩身為雀王。慈心濟眾由護身瘡。有虎食獸骨拄其齒。病困將終。雀入口啄骨日日若茲。雀口生瘡身為瘦疵。骨出虎口。雀飛登樹。說佛經曰。殺為兇瘧其惡莫大。虎聞雀戒。勃然恚曰。爾始離吾口。而敢多言。雀睹其不可化。即速飛去。佛言。雀者是吾身。虎者是調達(出雀王經)。
為大魚身以濟飢渴十五
昔者菩薩貧窶。與諸商人俱至他國。菩薩睹海中魚鉅細相吞。以身代小者令得須臾之命。即自投海大魚得飽小者得活。魂神化為鯨魚之王。身有數里。海邊國旱人民饑饉。更相吞啖。魚即蕩身於國。啖者存命。輦肉數月而魚猶活。天神下曰。爾為仁慈苦可堪乎。何不收壽離斯痛也。魚曰。吾神逝身腐。民后饑饉。復當相啖。吾不忍睹。天曰。爾必得佛度苦眾生。有人取其首魚時死矣。魂為王子。有上聖之明。四恩弘慈潤齊二儀。愍民困窮。言之哽咽。然國尚旱。靖心齋肅。退食絕獻。頓首悔過曰。民之不善。咎在我身。愿喪吾命惠民雨澤。月月哀慟。由至孝之子遭聖父之喪。精誠遠遠有名。佛與五百人來其
【現代漢語翻譯】 現代漢語譯本： 然而卻無法撲滅火焰。於是前往大海，用它的雙翅汲取海水，運到火上潑灑。或者用嘴噴灑，東西奔波。當時有善良的神靈，被它的勤勞所感動，便幫助它滅火。（出自《僧伽羅剎經》上卷）
為雀王之身拔虎口之骨 十四
往昔，菩薩身為雀王（Bodhisattva as King of Sparrows），以慈悲之心救濟眾生，因為保護身上的瘡口。有一隻老虎吃野獸時，骨頭卡在牙齒里，痛苦不堪，瀕臨死亡。雀王用嘴啄骨頭，日復一日，雀王的嘴巴生瘡，身體也變得瘦弱。骨頭終於從虎口取出，雀王飛到樹上，宣說佛經說：『殺生是最兇惡的罪孽，沒有比這更大的惡行了。』老虎聽到雀王的告誡，勃然大怒說：『你剛離開我的嘴巴，就敢多嘴多舌！』雀王看到它不可教化，就迅速飛走了。佛說：『當時的雀王就是我的前身，老虎就是提婆達多（Devadatta）。』（出自《雀王經》）
為大魚之身以濟飢渴 十五
往昔，菩薩生活貧困，與眾商人一同前往他國。菩薩看到海中大魚吞食小魚，便以自己的身體代替小魚，讓小魚得以暫時保命。於是縱身跳入海中，大魚得以飽食，小魚得以存活。他的靈魂化為鯨魚之王，身長數里。海邊國家遭遇旱災，人民飢餓，開始互相吞食。鯨魚便在靠近該國的海域翻滾身體，讓人們得以食用它的肉而活命。人們運走鯨魚的肉，持續數月，而鯨魚仍然活著。天神降臨說：『你如此仁慈，所受的苦難可以忍受嗎？為何不結束生命，脫離這痛苦呢？』鯨魚說：『如果我死去，身體腐爛，人民之後再次遭遇饑荒，又會互相吞食，我不忍心看到。』天神說：『你必定會成佛，救度眾生。』有人取走了鯨魚的頭，鯨魚這時才死去。它的靈魂轉世為王子，擁有上聖的智慧，四種恩惠廣佈，慈悲之心與天地同齊，憐憫人民的困苦，說到這裡哽咽難言。然而國家仍然乾旱，王子便靜心齋戒，停止進食和祭祀，叩頭悔過說：『人民的不善，是我的罪過。』願意犧牲自己的生命，換取降雨，救濟百姓。他月月哀慟，如同至孝的兒子遭遇父親的喪事。他的精誠感動了上天。佛陀與五百弟子來到他的國家
【English Translation】 English version: Yet, it could not extinguish the fire. So, it went to the sea, using its wings to scoop up seawater and sprinkle it on the fire. Or, using its mouth to spray, running east and west. At that time, there was a kind deity, moved by its diligence, who then helped to extinguish the fire. (From the Sangharakshita Sutra, Volume 1)
Becoming King of Sparrows to Extract a Bone from a Tiger's Mouth Fourteen
In the past, the Bodhisattva was the King of Sparrows, compassionately helping all beings, because of protecting a sore on his body. A tiger, while eating a beast, had a bone stuck in its teeth, suffering greatly and near death. The King of Sparrows pecked at the bone with its beak day after day, causing sores in its mouth and making its body thin and weak. Finally, the bone was removed from the tiger's mouth, and the King of Sparrows flew to a tree, proclaiming a Buddhist verse: 'Killing is the most terrible evil, there is no greater evil than this.' The tiger, hearing the King of Sparrow's admonition, angrily said: 'You just left my mouth, and dare to speak so much!' The King of Sparrows, seeing that it could not be reformed, quickly flew away. The Buddha said: 'The King of Sparrows was my past self, and the tiger was Devadatta.' (From the King of Sparrows Sutra)
Becoming a Great Fish to Relieve Hunger and Thirst Fifteen
In the past, the Bodhisattva was poor and traveled to another country with some merchants. The Bodhisattva saw large fish in the sea swallowing small fish, and so he offered his own body in place of the small ones, allowing them to live a little longer. He jumped into the sea, allowing the large fish to be satiated and the small ones to survive. His spirit transformed into the King of Whales, several miles long. The country by the sea suffered a drought, and the people were starving, resorting to cannibalism. The whale then rolled its body near the country, allowing the people to eat its flesh and survive. People transported the whale's flesh for months, and the whale was still alive. A deity descended and said: 'You are so kind, can you endure this suffering? Why not end your life and escape this pain?' The whale said: 'If I die and my body rots, the people will face famine again and resort to cannibalism, I cannot bear to see that.' The deity said: 'You will surely become a Buddha and save all beings.' Someone took the whale's head, and the whale died at that moment. Its spirit was reborn as a prince, possessing the wisdom of a sage, spreading the four kinds of grace, and his compassion was equal to heaven and earth, pitying the suffering of the people, and he choked with emotion as he spoke. However, the country was still in drought, so the prince purified his heart and fasted, stopped eating and making offerings, and kowtowed in repentance, saying: 'The people's wickedness is my fault.' He was willing to sacrifice his life in exchange for rain to save the people. He mourned month after month, like a filial son mourning the death of his father. His sincerity moved heaven. The Buddha and five hundred disciples came to his country.
國界。王聞心悅。奉迎稽首叩頭涕泣。心穢行濁。不合三尊四恩之教。苦酷人民。枯旱累載。黎庶饑饉。怨痛傷情。愿除民災以禍罪我。諸佛答曰。爾為人君。慈惻仁惠德齊帝釋。諸佛普知。令王受福慎無戚也。敕民種穀。家無不修。稻化為滋。王曰。須熟。禾實覆國。皆含稻穬。中容數斛。其米芬芳舉國欣懌。嘆詠王德。率土持戒。歸命三寶。王及臣民命終生天。時貧人吾身是(出度無極集第一卷)。
為鱉王身化諸同類活眾賈人十六
昔者菩薩。曾為鱉王。生長大海化諸同類。子民群眾皆修仁德。王自奉行慈悲喜護。愍于眾生如母愛子。其海深長邊際難限。而悉周至靡不更歷。於時鱉王出於海外。在邊臥息積有日月。其背堅燥猶如陸地。賈人遠來因止其上。破薪然火炊煮飯食。系其牛馬車乘載石皆著其上。鱉王欲趣入水。畏墮商人。適欲強忍痛不可勝。便設權計入淺水處。除滅火毒不危眾賈。眾賈恐怖謂潮卒漲。悲哀吁嗟歸命諸天。釋梵四王日月神明。愿以威德唯見救濟。鱉王心益愍之。因報賈人。慎莫恐怖。吾被火焚故舍入水。欲令痛息。今當相安終不相危。眾賈聞之知有活望。俱時發聲言。南無佛。鱉興大慈。還負眾賈移在岸邊。眾人得脫靡不歡喜。遙拜鱉王而嘆其德。尊為橋樑多所過度。行為
【現代漢語翻譯】 現代漢語譯本：國王聽了心裡非常高興，恭敬地迎接，跪拜叩頭，哭泣著說：『我內心污穢，行為惡劣，不符合三尊（佛、法、僧）四恩（父母恩、眾生恩、國王恩、三寶恩）的教導，使人民受苦，連年乾旱，百姓飢餓，怨恨痛苦，希望用我的罪過消除百姓的災難。』諸佛回答說：『你作為君王，慈悲仁愛，德行可以和帝釋（Indra，佛教的護法神）相比，諸佛普遍知曉，讓國王您享受福報，不要憂愁。』於是命令百姓種植穀物，家家戶戶沒有不努力的，稻子變成了豐美的食物。國王說：『需要成熟。』稻穀的果實覆蓋了整個國家，都包含著稻殼，裡面能容納好幾斛的米，米香四溢，全國上下都非常高興，讚歎歌頌國王的恩德，全國上下都持守戒律，歸依佛、法、僧三寶。國王和臣民壽命終結后都升到天上。當時的窮人就是我的前身。（出自《出度無極集》第一卷） 從前，菩薩曾做過鱉王（turtle king），生長在大海中，教化同類，使百姓都修習仁德。鱉王自己奉行慈悲喜捨，憐憫眾生如同母親愛護孩子。這片大海深廣無垠，難以到達邊際，但鱉王都周遍巡視，沒有不經歷的地方。當時，鱉王從海外出來，在海邊躺臥休息，時間長久，它的背部堅硬幹燥，就像陸地一樣。有商人從遠方來，就在它的背上停歇，劈柴生火，燒飯做菜，把牛馬車輛和裝載的石頭都放在它的背上。鱉王想要進入水中，又害怕商人掉下去，想要強忍疼痛又無法忍受，於是就想了個辦法，進入淺水的地方，消除火焰的毒熱，又不危及商人。商人們非常害怕，以為是潮水突然上漲，悲哀地呼喊，祈求諸天，釋梵四王（Śakra, Brahmā, Four Heavenly Kings，佛教的護法神），日月神明，希望用他們的威德來救濟。鱉王更加憐憫他們，於是告訴商人們說：『不要害怕，我是因為被火燒才進入水中的，想要減輕疼痛，現在會和你們相安無事，終究不會危害你們。』商人們聽了，知道有了活命的希望，一起發出聲音說：『南無佛（Namo Buddha，皈依佛陀），鱉王興起大慈悲心。』鱉王又揹負著商人們，轉移到岸邊。眾人得以脫險，沒有不歡喜的，遙遠地向鱉王跪拜，讚歎它的恩德，尊敬它為橋樑，讓很多人得以渡過難關，它的行為是這樣的。
【English Translation】 English version: The king was overjoyed upon hearing this. He respectfully welcomed them, knelt down, kowtowed, and wept, saying, 'My heart is defiled, and my actions are wicked, not in accordance with the teachings of the Three Jewels (Buddha, Dharma, Sangha) and the Four Kinds of Grace (parents, sentient beings, the king, and the Three Jewels). I cause suffering to the people, with years of drought, leading to famine and resentment among the populace. I wish to remove the people's calamities by taking the blame and punishment upon myself.' The Buddhas replied, 'As a ruler, you are compassionate and benevolent, your virtue comparable to that of Indra (Śakra, the ruler of the gods). The Buddhas are universally aware. May the king receive blessings and have no sorrow.' He then ordered the people to plant grains, and every household diligently cultivated the fields. The rice transformed into abundant nourishment. The king said, 'It needs to ripen.' The rice grains covered the entire country, each containing rice husks, with several bushels of rice inside. The rice was fragrant, and the whole country rejoiced, praising the king's virtue. The entire land observed the precepts and took refuge in the Three Jewels. The king and his subjects, upon the end of their lives, were reborn in the heavens. The poor man at that time was my former self. (From the first volume of the Collection on Crossing the Limitless) In the past, the Bodhisattva was once a Turtle King, growing up in the great ocean, transforming his fellow beings, causing the people to cultivate benevolence and virtue. The Turtle King himself practiced loving-kindness, compassion, joy, and equanimity, pitying sentient beings as a mother loves her child. This ocean was deep and vast, its boundaries difficult to reach, but the Turtle King traversed it all, experiencing every place. At that time, the Turtle King emerged from the sea and lay resting on the shore for a long time. His back became hard and dry, like land. Merchants came from afar and stopped on his back, chopping wood, making fires, cooking meals, and placing their oxen, horses, carts, and loads of stones on him. The Turtle King wanted to enter the water but feared the merchants would fall off. He wanted to endure the pain but could not bear it. So he devised a plan to enter the shallow water, extinguishing the fire's heat without endangering the merchants. The merchants were terrified, thinking the tide had suddenly risen. They cried out in sorrow, praying to the gods, Śakra, Brahmā, the Four Heavenly Kings (Lokapāla), the sun and moon deities, hoping for their powerful aid and salvation. The Turtle King felt even more compassion for them and told the merchants, 'Do not be afraid. I entered the water because I was burned by the fire, wanting to relieve the pain. Now we will be at peace and I will not harm you.' The merchants heard this and knew there was hope for survival. Together, they exclaimed, 'Namo Buddha (Homage to the Buddha), the Turtle King has aroused great compassion!' The Turtle King then carried the merchants on his back and moved them to the shore. The people were saved and were all delighted, bowing to the Turtle King from afar, praising his virtue, and honoring him as a bridge, allowing many to cross over. Such was his conduct.
大舟載越三界。設得佛道當復救脫生死之厄。鱉王報曰。善哉善哉。當如汝言。各自別去。佛言。時鱉王者我身是也。五百賈人。五百弟子舍利弗等是(出生經第四卷)。
經律異相卷第十一 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第十二(出家菩薩僧部第一)
梁沙門僧旻寶唱等集無垢山居女人庇雨其舍眾仙稱穢升空自證一慧王以百味飯化人入道二上首受恒伽貨身施食三須摩提始是八歲女轉身為男出家說法四摩訶盧讀大乘經為聖所導五善慧得五種夢請佛解釋六女人高樓見佛化成男身出家利益七女人在胎聽法轉身為丈夫出家修道八沙門慈狗轉身為人立不退地九
無垢山居女人庇雨其舍眾仙稱穢升空自證一
昔拘樓秦佛時。有一比丘。名曰無垢。處於閑居。國界山窟。去彼不遠。有五神仙。有一女人道遇大雨。入比丘窟雨霽出去。時五仙人見之。各各言曰。比丘奸穢。無垢聞之。即自踴身在於虛空。去地四丈九尺。諸仙見之飛虛空中。各曰。如吾經典所記。染欲塵者則不得飛。便五體投地伏首誣橫。假使比丘不現神變。其五仙王墮大地獄。時無垢比丘。今慈氏菩薩也(出慧上菩薩經上卷)。
慧王以百味飯化人入道二
過去有佛。名莫能勝。有
【現代漢語翻譯】 現代漢語譯本 大船運載超越三界。假設證得佛道，應當再次救脫生死之苦。鱉王回答說：『好啊，好啊，就按你說的辦。』各自告別離去。佛說：『當時的鱉王就是我的前身。五百商人，就是五百弟子舍利弗（Śāriputra）等。』（出自《出生經》第四卷）。 《經律異相》卷第十一 大正藏第53冊 No. 2121 《經律異相》 《經律異相》卷第十二（出家菩薩僧部第一） 梁朝沙門僧旻、寶唱等編輯 無垢山居住的女人在比丘的住所避雨，眾仙人認為污穢而升空，無垢比丘展現神力自證清白 慧王用百味飯食化導他人入道 上首比丘接受恒伽（Gaṅgā）的貨物，施食于眾 須摩提（Sumati）最初是八歲女童，轉身變為男身出家說法 摩訶盧（Mahālu）讀誦大乘經典，為聖人所引導 善慧（Su-mati）獲得五種夢境，請求佛陀解釋 女人在高樓上看見佛陀，佛陀化成男身，使女人出家受益 女人在胎中聽聞佛法，轉身變為丈夫，出家修道 沙門慈悲對待狗，狗轉身為人，立於不退轉地 無垢山居住的女人在比丘的住所避雨，眾仙人認為污穢而升空，無垢比丘展現神力自證清白 過去拘樓秦佛（Krakucchanda Buddha）時期，有一位比丘，名叫無垢（Niranjana），居住在僻靜的地方，在國界山洞中。離他不遠的地方，有五位神仙。有一位女人在路上遇到大雨，進入比丘的洞穴避雨，雨停后離去。當時五位仙人看見了，各自說道：『比丘行為姦污。』無垢比丘聽見了，立即縱身飛到空中，離地面四丈九尺。眾仙人看見他在虛空中飛行，各自說道：『正如我們的經典所記載，沾染慾望塵垢的人就不能飛行。』於是五體投地，伏首認錯。假如比丘不顯現神變，那五位仙王就要墮入大地獄。當時的無垢比丘，就是現在的慈氏菩薩（Maitreya Bodhisattva）。（出自《慧上菩薩經》上卷）。 慧王用百味飯食化導他人入道 過去有一尊佛，名叫莫能勝（Anabhibhūta）。有...
【English Translation】 English version A great ship carries across the three realms. If one attains Buddhahood, one should again rescue beings from the suffering of birth and death. The Turtle King replied: 'Excellent, excellent. Let it be as you say.' They parted ways. The Buddha said: 'The Turtle King at that time was my former self. The five hundred merchants were the five hundred disciples, Śāriputra (Śāriputra) and others.' (From the fourth volume of the Sutra of Births). Chapter 11 of the Miscellaneous Resemblances of Sutras and Vinaya Taisho Tripitaka Volume 53, No. 2121, Miscellaneous Resemblances of Sutras and Vinaya Chapter 12 of the Miscellaneous Resemblances of Sutras and Vinaya (First Section of Monastic Bodhisattvas) Compiled by the Śrāmaṇas Sēngmín and Bǎochàng of the Liang Dynasty A woman dwelling on Mount Immaculate sought shelter from the rain in a Bhikkhu's dwelling; the immortals deemed it impure and ascended into the sky; the Bhikkhu Immaculate displayed his power and proved his purity. King Wisdom transformed people and led them to the Path with a hundred flavors of food. The foremost Bhikkhus accepted the goods of Gaṅgā (Gaṅgā) and offered food to the assembly. Sumati (Sumati) was initially an eight-year-old girl, who transformed into a male and renounced the world to preach the Dharma. Mahālu (Mahālu) recited the Mahayana Sutras and was guided by the sages. Su-mati (Su-mati) had five kinds of dreams and requested the Buddha to interpret them. A woman saw the Buddha in a high tower; the Buddha transformed into a male, benefiting the woman's renunciation. A woman heard the Dharma in the womb, transformed into a man, and renounced the world to cultivate the Path. A Śrāmaṇa showed compassion to a dog; the dog transformed into a human and stood on the ground of non-retrogression. A woman dwelling on Mount Immaculate sought shelter from the rain in a Bhikkhu's dwelling; the immortals deemed it impure and ascended into the sky; the Bhikkhu Immaculate displayed his power and proved his purity. In the past, during the time of Krakucchanda Buddha (Krakucchanda Buddha), there was a Bhikkhu named Niranjana (Niranjana), who lived in seclusion in a mountain cave on the border of a country. Not far from him were five immortals. A woman encountered heavy rain on the road and entered the Bhikkhu's cave to take shelter; after the rain stopped, she left. At that time, the five immortals saw her and each said: 'The Bhikkhu is defiled.' Bhikkhu Immaculate heard this and immediately leaped into the air, four fathoms and nine feet above the ground. The immortals saw him flying in the sky and each said: 'As recorded in our scriptures, those who are stained with the dust of desire cannot fly.' Then they prostrated themselves on the ground and confessed their false accusations. If the Bhikkhu had not manifested his divine powers, the five immortal kings would have fallen into the great hell. The Bhikkhu Immaculate at that time is now Maitreya Bodhisattva (Maitreya Bodhisattva). (From the first volume of the Sutra of Wisdom Supreme Bodhisattva). King Wisdom transformed people and led them to the Path with a hundred flavors of food. In the past, there was a Buddha named Anabhibhūta (Anabhibhūta). There was...
一比丘。名曰慧王。平旦分衛得百味飯若干種食。路有尊者子。名離垢臂。為乳母所抱。遙見比丘。下乳母抱。尋隨比丘從求飯食。於時比丘與其蜜揣。幼童即食知其甘美。遂隨比丘蜜揣欲盡。比丘復授。轉至佛所。稽首足下。慧王以所得食。授與幼童令其上佛。使發道意。佛尋受之已滿佛缽。食不減損。次與聲聞八萬四千。菩薩十二億。佛及聖眾。皆悉充飽。如是之供至於七日。飯則如故亦不損減。幼童歡喜說頌讚佛。即發無上正真法意。時其父母求索其子。便詣佛所。幼童問訊偈贊父母。於時幼童。化其父母及五百人。悉令志求無上正真法。即皆棄家而為沙門。行菩薩道自致得佛。時慧王者即是溥首童真也。其離垢臂者吾身是也(出往古造行經)。
上首受恒伽貨身施食三
時有一菩薩。名曰上首。作一乞士。入城乞食。有一比丘。名曰恒伽。謂乞士言。汝從何來。答言。吾從真實中來。恒伽問言。何謂為真實。答曰。寂滅相故名為真實。恒伽曰。當於何求實法。答曰。當於六波羅蜜中求。恒伽歡喜。禮上首足下。而便問言。當以何食供養此人。上首答言。當以須陀味。恒伽即詣都市。而自唱言。吾欲賣身。誰欲須者。有一居士。名毗奴律。即問我言。吾欲買之。汝索何等。恒伽報言索。須陀那羅。
【現代漢語翻譯】 現代漢語譯本： 一位比丘，名叫慧王（智慧之王）。清晨分發食物時，得到各種美味的百味飯。路上遇到一位尊者之子，名叫離垢臂（遠離污垢的手臂），被乳母抱著。遠遠地看見比丘，便從乳母懷抱中下來，跟隨比丘，想要得到飯食。當時，比丘給他一塊蜜團。幼童吃了，知道它的甘美，於是跟隨比丘，蜜團快要吃完時，比丘又給他一塊。一直走到佛陀所在之處，稽首佛足。慧王將得到的食物，交給幼童，讓他獻給佛陀，使他發起菩提心。佛陀隨即接受，食物滿了佛缽，卻不見減少。接著又分給聲聞八萬四千，菩薩十二億，佛陀和聖眾，都完全飽足。這樣的供養持續了七天，飯食仍然如故，也不見損減。幼童歡喜地說了贊佛的頌歌，當下發起無上正真之法意。當時，他的父母尋找他的兒子，便來到佛陀所在之處。幼童以偈頌問候父母。當時，幼童化度了他的父母和五百人，都讓他們立志尋求無上正真之法，隨即都捨棄家庭而出家為沙門，行菩薩道，最終成就佛果。當時的慧王，就是溥首童真（廣泛地給予開始的純真之人）；那離垢臂，就是我的前身。（出自《往古造行經》）。 上首菩薩接受恒伽比丘賣身施食 當時，有一位菩薩，名叫上首（至高無上）。他化作一位乞丐，進入城中乞討食物。有一位比丘，名叫恒伽（恒河）。他對乞丐說：『你從哪裡來？』乞丐回答說：『我從真實中來。』恒伽問道：『什麼叫做真實？』乞丐回答說：『寂滅之相，就叫做真實。』恒伽說：『應當在哪裡尋求實法？』乞丐回答說：『應當在六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）中尋求。』恒伽聽了非常歡喜，禮拜上首菩薩的足下，然後問道：『應當用什麼食物來供養您呢？』上首菩薩回答說：『應當用須陀味（純凈的味道）。』恒伽隨即前往都市，並且大聲宣告說：『我想要賣身，誰想要買？』有一位居士，名叫毗奴律（毗濕奴的法律），便問他說：『我想要買你的身體，你索要什麼？』恒伽回答說：『我索要須陀那羅（純凈的給予）。』
【English Translation】 English version: Once there was a Bhiksu (Buddhist monk) named Hui Wang (King of Wisdom). During alms-round in the morning, he obtained various kinds of delicious food, a hundred flavors of rice. On the road, he encountered the son of a venerable one, named Li Gou Bi (Arm Free from Defilement), who was being held by his wet nurse. Seeing the Bhiksu from afar, he got down from the nurse's arms and followed the Bhiksu, seeking food. At that time, the Bhiksu gave him a honey ball. The young child ate it and knew its sweetness, so he followed the Bhiksu. When the honey ball was almost finished, the Bhiksu gave him another one. They continued until they reached the place where the Buddha was. The child prostrated at the Buddha's feet. Hui Wang gave the food he had obtained to the young child, instructing him to offer it to the Buddha, so that he might generate the Bodhi mind (the mind of enlightenment). The Buddha immediately accepted it, and the food filled the Buddha's bowl, yet it did not diminish. Then it was distributed to eighty-four thousand Sravakas (listeners) and twelve billion Bodhisattvas (enlightenment beings). The Buddha and the holy assembly were all completely satisfied. This offering continued for seven days, and the food remained the same, without any reduction. The young child joyfully recited verses praising the Buddha, and at that moment, he generated the intention for the unsurpassed, true, and correct Dharma (teachings). At that time, his parents were searching for their son and came to the place where the Buddha was. The young child greeted his parents with verses. Then, the young child converted his parents and five hundred people, causing them all to aspire to the unsurpassed, true, and correct Dharma. They all renounced their homes and became Sramanas (ascetics), practicing the Bodhisattva path, and ultimately attained Buddhahood. The Hui Wang of that time was Pu Shou Tong Zhen (Universally Giving Pure Youth); and that Li Gou Bi was my former self. (From the Past Deeds Sutra). Superior Leader Receives Heng Qie's Body Offering for Food At that time, there was a Bodhisattva named Shang Shou (Superior Leader). He transformed into a beggar and entered the city to beg for food. There was a Bhiksu named Heng Qie (Ganges). He said to the beggar, 'Where do you come from?' The beggar replied, 'I come from the Truth.' Heng Qie asked, 'What is called Truth?' The beggar replied, 'The aspect of Nirvana (extinction of suffering) is called Truth.' Heng Qie said, 'Where should one seek the Real Dharma (teachings)?' The beggar replied, 'One should seek it in the Six Paramitas (six perfections: generosity, morality, patience, diligence, concentration, wisdom).' Heng Qie was very happy, prostrated at the feet of Shang Shou Bodhisattva, and then asked, 'What food should I offer you?' Shang Shou Bodhisattva replied, 'You should offer me Suddha Rasa (pure taste).' Heng Qie then went to the city and proclaimed loudly, 'I want to sell my body, who wants to buy it?' A householder named Pi Nu Lu (Vishnu's Law) asked him, 'I want to buy your body, what do you ask for?' Heng Qie replied, 'I ask for Suddha Dana (pure giving).'
曰。當索幾枚。恒伽報言。欲須五枚。居士五錢買此道人以充使。恒伽白大家言。我身屬汝。假我七日。欲供養上首比丘。居士告恒伽言。吾當將汝示于宅舍。放汝令還。時恒伽見舍宅已涉路而還。見此上首。乞食未得。即將上首。到都市中。買百味飲食。將到一寺。寺名四王。設施床座燒香散花。下種種飲食(出大方等陀羅尼經第一卷)。
須摩提始是八歲女轉身為男出家說法四
須摩提白佛言。世尊。所說菩薩四十事。我當奉行。令不缺減。時長老目連問。此四十事大士所行。汝小女人何能辦之。答言。審實能行。若不信者當使三千大千國土皆當爲我六反震動。雨于天花。諸音樂器不鼓自鳴。應時如言。女曰。證我至誠。若我后得佛無有虛者。其在會眾悉作金色。尋如其語色如黃金。目連白佛言。初發大意為菩薩者。我為作禮。所以者何。八歲女子感應如此。豈況高士摩訶薩乎。文殊師利問言。云何不轉女人身。須摩提報言。於是無所得。所以者何。法無男女。今者我當斷仁所疑。須摩提言。令我不久當得正覺。我今便當變為男子。適作是語。即成男身。頭髮自墮袈裟在體。便作沙彌。又言。我作佛時。使我國中莫有三事。一者魔事。二者泥犁。三者女態。若我至誠。我身當如三十沙門。適作是語。
【現代漢語翻譯】 現代漢語譯本：
他說：『應該索要幾枚錢？』恒伽回答說：『想要五枚錢。居士用五錢買了這個道人來充當使喚的人。』恒伽對大家說：『我的身體屬於你們。請借給我七天時間，我想供養上首比丘（指僧團中地位最高的比丘）。』居士告訴恒伽說：『我應當帶你到宅舍去看看，然後放你回去。』當時恒伽看完宅舍后，在返回的路上，看見這位上首比丘，乞食沒有得到。於是就帶著上首比丘，到都市中，購買各種美味的飲食，帶到一座寺廟。寺廟名叫四王寺。佈置好床座，燒香散花，擺放下各種飲食。（出自《大方等陀羅尼經》第一卷）
須摩提（菩薩名）開始時是個八歲的女孩，轉身變為男子，出家說法。
須摩提對佛說：『世尊，您所說的菩薩四十件事，我應當奉行，使之不缺少。』當時長老目連（釋迦牟尼佛的十大弟子之一）問道：『這四十件事是大菩薩所行的，你一個小女子怎麼能辦到呢？』回答說：『確實能夠實行。如果不相信，應當使三千大千世界都為我六次震動，降下天花，各種音樂器物不敲擊自己發出聲音。』應時如她所說。女子說：『證明我的至誠，如果我將來成佛沒有虛假，那麼在會大眾都變成金色。』隨即如她所說，顏色像黃金一樣。目連對佛說：『最初發大心為菩薩的人，我為他作禮。為什麼呢？八歲女子感應如此，何況高士摩訶薩（大菩薩）呢？』文殊師利（菩薩名）問道：『為什麼不轉變女人的身體呢？』須摩提回答說：『於此無所得。為什麼呢？法沒有男女之分。現在我應當斷除您的疑惑。』須摩提說：『讓我不久就應當得到正覺（成佛），我現在就應當變為男子。』剛說完這句話，立刻變成男身，頭髮自己脫落，袈裟穿在身上，就做了沙彌（出家男子）。又說：『我成佛的時候，使我的國中沒有三件事：一是魔事，二是泥犁（地獄），三是女態。如果我至誠，我的身體應當像三十沙門（指具有三十種功德的沙門）。』剛說完這句話，
【English Translation】 English version:
He said, 'How many coins should be requested?' Hengqie replied, 'I need five coins. The layman will buy this monk with five coins to serve as a servant.' Hengqie said to everyone, 'My body belongs to you. Please lend me seven days, I want to make offerings to the foremost Bhikkhu (referring to the highest-ranking Bhikkhu in the Sangha).' The layman told Hengqie, 'I should take you to see the house, and then let you return.' At that time, after Hengqie saw the house, on the way back, he saw this foremost Bhikkhu, who had not obtained alms. So he took the foremost Bhikkhu to the city, bought all kinds of delicious food and drink, and took it to a temple. The temple was named Si Wang Temple (Temple of the Four Kings). They arranged beds, burned incense, scattered flowers, and laid out various foods and drinks. (From the first volume of the Mahavaipulya Dharani Sutra)
Sumati (name of a Bodhisattva) was initially an eight-year-old girl, who transformed into a man and left home to preach the Dharma.
Sumati said to the Buddha, 'World Honored One, the forty things of a Bodhisattva that you have spoken of, I should uphold and not diminish.' At that time, the elder Maudgalyayana (one of the ten great disciples of Shakyamuni Buddha) asked, 'These forty things are practiced by great Bodhisattvas, how can you, a little woman, accomplish them?' She replied, 'I can indeed practice them. If you do not believe me, I should make the three thousand great thousand worlds shake six times for me, rain heavenly flowers, and various musical instruments play themselves without being struck.' It happened as she said. The girl said, 'Prove my sincerity, if I become a Buddha in the future and it is not false, then everyone in the assembly will turn golden.' Immediately, as she said, their color was like gold. Maudgalyayana said to the Buddha, 'I pay homage to those who initially aspire to become Bodhisattvas. Why? An eight-year-old girl has such a response, how much more so for a noble Mahasattva (great Bodhisattva)?' Manjushri (name of a Bodhisattva) asked, 'Why not transform the body of a woman?' Sumati replied, 'There is nothing to be gained here. Why? The Dharma has no distinction between male and female. Now I should dispel your doubts.' Sumati said, 'Let me soon attain perfect enlightenment (become a Buddha), I should now transform into a man.' As soon as she said these words, she immediately transformed into a male body, her hair fell off by itself, and the kasaya (monastic robe) was on her body, and she became a Shramanera (novice monk). She also said, 'When I become a Buddha, may there be no three things in my country: first, demonic affairs; second, Naraka (hell); third, the state of being a woman. If I am sincere, my body should be like thirty Shramanas (referring to Shramanas with thirty kinds of merits).' As soon as she said these words,
形體顏色如年三十。復謂文殊師利言。我作佛時。令我國人皆作金色。地及城郭有七寶樹。寶池寶華不多不少。悉皆亭等。又言諸在會者當作金色。應時眾會皆並金容。時持地神即從地出。化作天身。舉聲稱揚。嘆須摩提。三言之德。不久作佛(出佛說須摩提菩薩經)。
摩訶盧讀大乘經為聖所導五
摩訶盧比丘。國王謂其大讀摩訶乘。常解發令其蹈過。又有比丘。乃語王言。此摩訶盧不多讀經。何以供養如是。王言。我日夜欲見此比丘。即往見在窟中讀法花經。見一金色光明。人騎白象合手供養。王來轉迫便滅不現。即問。大德。我來金光明人滅何也。比丘言。此即遍吉菩薩(法華經中普賢是也)來教導我誦於此經(出大智論第九卷)。
善慧得五種夢請佛解釋六
善慧比丘。白普光如來言。我昔日在深山中。得五種夢。一者夢臥大海。二者夢枕須彌。三者夢海中一切眾生入我身內。四者夢手執日。五者夢手執月。唯愿世尊為我解說。時佛答曰。夢臥大海者。汝身即時在於生死大海之中。夢枕須彌者。出於生死得涅槃相。夢大海中一切眾生入身內者。當於生死大海。為諸眾生作歸依處。夢手執日者。智慧光明普照法界。夢手執月者。以方便智入于生死。以清涼法化導眾生(出過去現在因果
【現代漢語翻譯】 現代漢語譯本： 形體顏色如同年三十（除夕）。佛又對文殊師利（Manjusri，智慧的象徵）說：『我成佛時，令我國的人都呈現金色。土地和城郭有七寶樹，寶池和寶華不多也不少，都一樣整齊。』又說：『所有在法會的人都應當變成金色。』當時，所有與會大眾都變成了金色容貌。這時，持地神（earth deity）立即從地裡出來，化作天人的身形，高聲稱揚，讚歎須摩提（Sumati，善慧）菩薩的三種功德，不久將成佛（出自《佛說須摩提菩薩經》）。 摩訶盧（Mahalu）比丘讀大乘經典，為聖人所引導： 摩訶盧比丘，國王認為他精通摩訶衍（Mahayana，大乘）經典，常常解開他的頭髮讓他從上面走過。又有比丘對國王說：『這位摩訶盧並不常讀經，為何要這樣供養他？』國王說：『我日夜都想見到這位比丘。』於是前去拜訪，看見他在石窟中讀《法華經》（Lotus Sutra）。看見一道金色光明，有人騎著白象合掌供養。國王到來，光芒隨即消失。國王問：『大德，我來時金光明人為何消失了？』比丘說：『這就是遍吉菩薩（Samantabhadra，普賢菩薩，在《法華經》中即是普賢菩薩）來教導我誦讀這部經（出自《大智度論》第九卷）。』 善慧（Sumati，善慧）得到五種夢，請佛解釋： 善慧比丘對普光如來（Dipamkara Buddha）說：『我過去在深山中，得到五種夢。一是夢見自己躺臥在大海中；二是夢見自己枕著須彌山（Mount Sumeru，世界的中心）；三是夢見海中一切眾生進入我的身體內；四是夢見手執太陽；五是夢見手執月亮。』希望世尊為我解釋。當時，佛回答說：『夢見躺臥在大海中，表示你的身體正處於生死大海之中。夢見枕著須彌山，表示脫離生死，得到涅槃（Nirvana，解脫）的境界。夢見大海中一切眾生進入身體內，表示你將在生死大海中，為眾生作歸依之處。夢見手執太陽，表示你的智慧光明普照法界。夢見手執月亮，表示你以方便智慧進入生死，用清涼的佛法化導眾生（出自《過去現在因果經》）。』
【English Translation】 English version: His form and color were like the thirtieth day of the year (New Year's Eve). Again, the Buddha said to Manjusri (symbol of wisdom): 'When I become a Buddha, I will make the people of my country all golden in color. The land and city will have seven-jeweled trees, and the jeweled ponds and jeweled flowers will be neither more nor less, but all equal and orderly.' He also said, 'All those present at the assembly should become golden.' At that time, all the assembly members became golden in appearance. Then, the Earth Deity (earth deity) immediately emerged from the ground, transformed into a celestial being, and loudly praised and extolled the three merits of Sumati (good wisdom), saying that he would soon become a Buddha (from the Sutra Spoken by the Buddha on Sumati Bodhisattva). The Bhikshu Mahalu (Mahalu) reads the Mahayana Sutra, guided by the saints: The Bhikshu Mahalu, the king thought he was well-versed in the Mahayana (Mahayana) scriptures, often untied his hair and made him walk over it. Another Bhikshu said to the king, 'This Mahalu does not often read the scriptures, why should he be offered such offerings?' The king said, 'I want to see this Bhikshu day and night.' So he went to visit and saw him reading the Lotus Sutra (Lotus Sutra) in a cave. He saw a golden light, and someone riding a white elephant with their palms together in offering. When the king arrived, the light disappeared. The king asked, 'Great Virtue, why did the golden light person disappear when I came?' The Bhikshu said, 'This is Samantabhadra Bodhisattva (Samantabhadra, in the Lotus Sutra, is Samantabhadra Bodhisattva) who came to teach me to recite this sutra (from the ninth volume of the Mahaprajnaparamita Sastra).' Sumati (good wisdom) had five dreams and asked the Buddha to explain: The Bhikshu Sumati said to Dipamkara Buddha (Dipamkara Buddha): 'In the past, in the deep mountains, I had five dreams. First, I dreamed of lying in the great ocean; second, I dreamed of pillowing Mount Sumeru (Mount Sumeru, the center of the world); third, I dreamed of all the beings in the sea entering my body; fourth, I dreamed of holding the sun in my hand; fifth, I dreamed of holding the moon in my hand.' I hope the World Honored One will explain it to me. At that time, the Buddha replied, 'Dreaming of lying in the great ocean means that your body is in the great ocean of birth and death. Dreaming of pillowing Mount Sumeru means that you are free from birth and death and attain the state of Nirvana (Nirvana, liberation). Dreaming of all the beings in the sea entering your body means that you will be a place of refuge for all beings in the great ocean of birth and death. Dreaming of holding the sun in your hand means that the light of your wisdom shines throughout the Dharma realm. Dreaming of holding the moon in your hand means that you enter birth and death with expedient wisdom and transform sentient beings with the cool Dharma (from the Sutra of Cause and Effect in the Past and Present).'
經第一卷)。
女人高樓見佛化成男子出家利益七
須福長者有女。名曰龍施。厥年十四。時在浴室澡浴涂香著好衣畢。佛與眷屬放眉間毫相之光。照七重門內。令殿舍皆明。女見光明逾于日月。心知非恒。便走上七重樓上。東向見佛在門外住。女大歡喜。則自念言。今得施佛及眾弟子。以發意作菩薩行愿。令我后得道如佛。魔見女發大意心為不樂。即下化作女父。謂龍施言。汝所念大重。佛道難得。今世幸有佛。不如求羅漢。且俱度世泥洹無異。龍施對曰。不如父言。佛智廣大度人無極。羅漢智少如一塵耳。有何高仁樂於小者。魔復言。未聞女人作轉輪王。況乃得作佛。不如求羅漢早取泥洹去。龍施報言。我亦聞。女人不得作轉輪王。不得作佛。我當精進轉此女人作男子身。蓋聞。天下行菩薩法。億劫不懈者。后得作佛。魔見女意不轉。益以愁毒。更作急教言。若作菩薩行者。不貪世間。不惜壽命。今汝精進。能從樓上自投地者。后可得作佛。龍施心念。我今見佛。貪菩薩道。父又教以精進。身可得佛。我何惜此危脆之命。即住欄邊。向佛叉手言。自歸於天中天。以一切智。知我所求。請棄軀命不捨菩薩。以身施佛。愿如散花。便縱身自投樓下。未及至地。化成男子。佛笑。五色光從口中出照一佛剎。
【現代漢語翻譯】 現代漢語譯本： 《佛說龍施女經》第一卷。
女人在高樓上看見佛，（佛）化成男子出家，（有）七種利益
須福長者有個女兒，名叫龍施（Long Shi）。那年十四歲。當時正在浴室洗澡，塗抹香料，穿戴好衣服。佛與眷屬放出眉間毫相的光芒，照亮七重門內，使殿堂房屋都明亮起來。龍施女看見光明勝過日月，心裡知道這非同尋常。便走上七重樓上，面向東方看見佛在門外站立。龍施女非常歡喜，就自己想道：『現在能夠用（我的身體）佈施給佛和眾弟子，以發願修行菩薩道，愿我將來得道成佛如佛一樣。』魔看見龍施女發出大願心，非常不高興，就地獄化作龍施女的父親，對龍施女說：『你所想的太重大了，佛道難以得到。今生有幸遇到佛，不如求證羅漢果位。一起度過此生，證得涅槃沒有什麼不同。』龍施女回答說：『不如父親所說。佛的智慧廣大，度化的人沒有窮盡。羅漢的智慧很少，如同一粒微塵罷了。有什麼高尚仁義的人喜歡小的（成就）呢？』魔又說：『沒聽說過女人能做轉輪聖王，更何況是成佛呢？不如求證羅漢果位，早點進入涅槃吧。』龍施女回答說：『我也聽說，女人不能做轉輪聖王，不能成佛。我應當精進，將這女人身轉變成男子身。聽說，天下修行菩薩法，億劫不懈怠的人，將來能夠成佛。』魔看見龍施女的心意不改變，更加愁苦怨恨，又用急切的言辭教唆說：『如果修行菩薩道的人，不貪戀世間，不吝惜壽命。現在你精進，能夠從樓上自己跳到地上，將來就可以成佛。』龍施女心想：『我現在見到佛，貪求菩薩道，父親又教導我精進，捨棄身體可以成佛，我為何要吝惜這危脆的性命呢？』就站在欄桿邊，面向佛合掌說道：『歸依于天中之天（佛的尊稱），以一切智慧，知道我所求的。請允許我捨棄軀體性命，不捨棄菩薩道，以身體佈施給佛，愿像散花一樣。』便縱身從樓上跳下。還沒到地上，就化成了男子。佛笑了，五色光芒從口中發出，照亮一個佛剎（Buddha-kshetra）。
【English Translation】 English version: The Sutra of the Dragon-Giving Woman, Volume 1.
A Woman Sees the Buddha from a High Tower, (The Buddha) Transforms into a Man to Renounce the World, (There Are) Seven Benefits
The elder Xu Fu (Xu Fu) had a daughter named Long Shi (Long Shi). She was fourteen years old. At that time, she was bathing in the bathroom, applying fragrant oils, and putting on fine clothes. The Buddha and his retinue emitted light from the white hair between his eyebrows, illuminating the sevenfold gates, making the halls and houses bright. The woman Long Shi saw the light surpassing the sun and moon, and knew in her heart that it was extraordinary. She went up to the seven-storied tower and, facing east, saw the Buddha standing outside the gate. The woman Long Shi was very happy and thought to herself: 'Now I can give (my body) as alms to the Buddha and his disciples, with the intention of practicing the Bodhisattva path, wishing that I may attain enlightenment like the Buddha in the future.' The demon saw that the woman Long Shi had made a great vow and was very unhappy, so he descended and transformed into the woman Long Shi's father, saying to the woman Long Shi: 'What you are thinking is too important, the Buddha's path is difficult to attain. Fortunately, in this life, we have encountered the Buddha, it is better to seek the Arhat fruit. Passing through this life together, attaining Nirvana is no different.' The woman Long Shi replied: 'It is not as my father says. The Buddha's wisdom is vast, and the people he saves are limitless. The wisdom of an Arhat is small, like a speck of dust. What noble and benevolent person would be happy with small (achievements)?' The demon said again: 'I have never heard of a woman becoming a Chakravartin (Wheel-Turning King), let alone becoming a Buddha. It is better to seek the Arhat fruit and enter Nirvana early.' The woman Long Shi replied: 'I have also heard that a woman cannot become a Chakravartin, nor can she become a Buddha. I should be diligent and transform this woman's body into a man's body. I have heard that those who practice the Bodhisattva Dharma in the world, without懈怠 for billions of kalpas, will be able to become Buddhas in the future.' The demon saw that the woman Long Shi's intention did not change, and he became even more distressed and resentful. He then used urgent words to instigate her, saying: 'If those who practice the Bodhisattva path do not covet the world and do not cherish their lives, now you should be diligent. If you can jump from the tower to the ground yourself, you can become a Buddha in the future.' The woman Long Shi thought to herself: 'Now I see the Buddha, I crave the Bodhisattva path, and my father teaches me to be diligent, and that giving up my body can lead to Buddhahood, why should I be stingy with this fragile life?' She stood by the railing, facing the Buddha, and said with her palms together: 'I take refuge in the Lord of Gods (a respectful title for the Buddha), with all wisdom, knowing what I seek. Please allow me to give up my body and life, without abandoning the Bodhisattva path, giving my body to the Buddha as alms, may it be like scattering flowers.' Then she jumped from the tower. Before she reached the ground, she transformed into a man. The Buddha smiled, and five-colored rays of light emanated from his mouth, illuminating a Buddha-kshetra (Buddha-kshetra).
還繞佛身三匝從頂上入。汝見此女自投空中化成男子不。是女乃前世時。已事萬佛。后當供養恒沙未來佛。至七億六千萬劫當得作佛。號曰名上。其壽一劫。般泥洹后。經道興盛。半劫乃滅。於是龍施身住佛前報父母言。愿放舍我得作沙門。父母即聽。中外眷屬皆發無上道意(出龍施女經)。
女人在胎聽法轉身為丈夫出家修道八
佛在羅閱祇。菩薩及四部大會。佛說法。有迦羅婦懷妊在座。腹中懷子。叉手聽經。佛欲使眾會見之。便見大光明照迦羅婦坐。眾人皆見腹中女叉手聽經。猶如照鏡。佛持八種聲。問腹中女言汝以何故叉手聽經。用佛威神即答佛言。以世間人皆行十惡。我欲令行十善。又以世人生死不絕。又世間人不孝從父母。不供養沙門婆羅門道人。是故叉手聽經。時女說是語竟便生。譬如太子從右脅生。地為六反震動。虛空中有自然天樂。雨天眾花。千葉蓮花大如車輪。以寶作莖。狀如青琉璃。女即坐蓮花上。帝釋持天衣。與女著之。女報言。汝為羅漢。我為菩薩。汝非我輩。不與我同類。我自有衣。舍利弗白佛。此女為從何國來。當送衣也。佛言。此女從東南方佛剎清凈國來。去此十萬佛剎。本國衣便自然在虛空中來蕭蕭有聲。女見衣來便著之。當得五通。又女本國人盡得五通。女得衣著
【現代漢語翻譯】 現代漢語譯本
然後（她）繞佛身三圈，從佛的頭頂進入。（佛）問：（你）看見這個女子自己投入空中，化成男子了嗎？這個女子在前世的時候，已經事奉過萬佛，以後應當供養恒河沙數一樣多的未來佛。到七億六千萬劫后，應當成佛，名號叫做名上，壽命為一劫。圓寂之後，經道興盛，半劫才滅亡。於是龍施女站在佛前，告訴父母說：『希望（你們）放我走，（我）要去做沙門。』父母就答應了。內外親屬都發了無上道意。（出自《龍施女經》）。 女人在胎中聽法，轉身變為丈夫，出家修道（八） 佛在羅閱祇（Rajagrha，王舍城）。菩薩以及四部弟子的大會上。佛在說法。有一位迦羅（Kala）的妻子懷著孕在座位上，腹中的孩子，合掌聽經。佛想要讓大眾看見這個景象，就見到大光明照耀著迦羅妻子的座位。眾人都看見她腹中的女兒合掌聽經，就像照鏡子一樣。佛用八種聲音，問腹中的女兒說：『你因為什麼緣故合掌聽經？』憑藉佛的威神，（女兒）就回答佛說：『因為世間的人都行十惡，我想要讓他們行十善。又因為世間的人，生死沒有斷絕。又因為世間的人不孝順父母，不供養沙門（Sramana，出家求道者）、婆羅門（Brahman，祭司）道人。』所以合掌聽經。當時，女兒說完這些話就出生了，譬如太子從右脅出生一樣。大地為之六次震動。虛空中有自然的天樂，下著天上的各種花。千葉蓮花大如車輪，用寶物做莖，形狀如同青琉璃。女兒就坐在蓮花上。帝釋（Indra，天帝）拿著天衣，給女兒穿上。女兒回答說：『你是羅漢（Arhat，阿羅漢），我是菩薩（Bodhisattva，菩薩）。你不是我輩，不與我同類。我自有衣服。』舍利弗（Sariputra，舍利弗）問佛，『這個女子是從哪個國家來的？應當把衣服送到哪裡去呢？』佛說：『這個女子是從東南方佛剎清凈國來的，距離這裡十萬佛剎。』本國的衣服便自然在虛空中來，發出蕭蕭的聲音。女兒看見衣服來了就穿上，應當得到五神通。而且女兒本國的人都得到五神通。女兒得到衣服穿上。
【English Translation】 English version
Then (she) circled the Buddha's body three times, entering from the top of the Buddha's head. (The Buddha) asked: 'Did you see this woman throw herself into the air and transform into a man?' This woman, in her previous life, had already served ten thousand Buddhas, and later she should make offerings to as many future Buddhas as the sands of the Ganges River. After seven hundred and sixty million kalpas, she should become a Buddha, named Ming Shang (Name Supreme), with a lifespan of one kalpa. After her Parinirvana (complete nirvana), the teachings of the sutras will flourish, and will perish after half a kalpa. Thereupon, the Dragon Bestowal Girl stood before the Buddha and told her parents, 'I hope (you) will let me go, (I) want to become a Sramana (ascetic).' Her parents then agreed. All relatives, both internal and external, developed the supreme aspiration for enlightenment. (From the Dragon Bestowal Girl Sutra). A Woman Hears the Dharma in the Womb, Turns into a Man, and Leaves Home to Cultivate the Path (8) The Buddha was in Rajagrha (王舍城). At the assembly of Bodhisattvas (菩薩) and the fourfold assembly of disciples, the Buddha was expounding the Dharma. There was a Kala (迦羅) woman who was pregnant and sitting in the assembly, her child in her womb, with hands clasped, listening to the sutra. The Buddha wanted to allow the assembly to see this sight, and then a great light shone upon the seat of Kala's wife. Everyone saw the daughter in her womb clasping her hands and listening to the sutra, just like looking in a mirror. The Buddha used eight kinds of sounds to ask the daughter in the womb, 'For what reason do you clasp your hands and listen to the sutra?' Relying on the Buddha's majestic power, (the daughter) then answered the Buddha, 'Because the people of the world all practice the ten evils, I want them to practice the ten good deeds. Also because the people of the world, birth and death are not cut off. Also because the people of the world are not filial to their parents, and do not make offerings to Sramanas (沙門, ascetics), Brahmanas (婆羅門, priests), and Daoists.' Therefore, I clasp my hands and listen to the sutra. At that time, the daughter finished speaking these words and was born, just like a prince being born from the right side of the mother's body. The earth shook six times. In the empty sky there was natural heavenly music, and heavenly flowers rained down. Thousand-petaled lotus flowers were as large as chariot wheels, with stems made of treasure, shaped like blue lapis lazuli. The daughter then sat on the lotus flower. Indra (帝釋, the lord of the gods) held heavenly clothes and put them on the daughter. The daughter replied, 'You are an Arhat (羅漢, worthy one), I am a Bodhisattva (菩薩, enlightenment being). You are not of my kind, not of the same category as me. I have my own clothes.' Sariputra (舍利弗, one of the Buddha's chief disciples) asked the Buddha, 'From which country does this daughter come? Where should the clothes be sent?' The Buddha said, 'This daughter comes from the pure land of the Buddha realm in the southeast, a hundred thousand Buddha realms away from here.' The clothes of her native country then naturally came in the empty sky, making a rustling sound. The daughter saw the clothes coming and put them on, and she should attain the five supernormal powers. Moreover, the people of the daughter's native country all attain the five supernormal powers. The daughter received the clothes and put them on.
訖。便從蓮華上下行至佛前。女一舉足。地為六反震動。頭面著地為佛作禮。三言南無佛。便長跪白佛。今坐中大有諸迦羅婦。愿佛為說經。令得男子身。佛言。我亦不使汝作男子。亦不使汝作女人。皆自從身行得耳。佛言。有一事可疾得男子。何等為一。發心為菩薩道。又女人身當內自觀。譬如機關。骨節相拄。但筋皮在上。女人常畏人。譬如蚢蛇蝦蟆。不敢晝出。時坐中迦羅婦七十五人。聞佛說經歡喜踴躍。前以頭面著地。為佛作禮白佛言。我願發菩薩心作男子。我若不得男子身。我終不起。時七十五迦羅越。從舍衛國來至佛所。見諸婦皆在佛前。便心念言。已失我曹婦。便問舍利弗。此諸女人是我曹婦。何為是間。舍利弗答言。欲作比丘尼。卿當聽不。迦羅越答言。先使我曹作比丘。舍利弗白佛言。是七十五迦羅越。皆欲作比丘。佛呼。善男子來。皆作比丘。頭髮自然墮。袈裟便來著身。手持應器。皆前為佛作禮。時七十五婦。各脫珠環皆以散佛上。便自然虛空中。化作七十五交露珠瓔珞。帳中有七寶床。上有座。佛邊有無數菩薩聽經。七十五婦人。見是變化。皆大歡喜即用佛威神飛住虛空。自然有花雨散佛上。從虛空中來下。便得男子身。前白佛言。我願作比丘。佛語彌勒菩薩。將去授戒。彌勒菩薩即授戒。
【現代漢語翻譯】 現代漢語譯本 完畢。她便從蓮花上下行至佛前。女子一抬腳，大地為之六次震動。她頭面著地，向佛作禮，三次稱念『南無佛』（皈依佛）。然後長跪稟告佛陀：『如今座中有很多迦羅婦（Karala women），希望佛陀為她們說法，使她們能夠得到男子之身。』 佛陀說：『我既不使你變成男子，也不使你變成女人，一切都取決於自身的行為。』佛陀說：『有一件事可以迅速得到男子之身，那是什麼呢？就是發心修菩薩道。』 『而且，女人應當內觀自身，譬如機關，骨節相互支撐，但只有筋和皮在外。女人常常畏懼他人，譬如蚢蛇（一種小蛇）、蝦蟆（蛤蟆），不敢在白天出來。』 當時，座中的七十五位迦羅婦，聽聞佛陀說法，歡喜踴躍，上前以頭面著地，向佛作禮，稟告佛陀：『我願發菩薩心，希望得到男子之身。如果我不能得到男子之身，我終將不起。』 當時，七十五位迦羅越（Karala men）從舍衛國（Sravasti）來到佛陀處所，看見眾婦人都在佛前，便心想：『我們失去了妻子。』便問舍利弗（Sariputra）：『這些女人是我們的妻子，為何在此？』 舍利弗回答說：『她們想要做比丘尼（bhikkhuni），你們同意嗎？』迦羅越回答說：『先讓我們做比丘（bhikkhu）。』 舍利弗稟告佛陀：『這七十五位迦羅越，都想做比丘。』佛陀呼喚：『善男子，來！』他們都成了比丘，頭髮自然脫落，袈裟便穿在身上，手中拿著應器（缽），都上前向佛作禮。 當時，七十五位婦人，各自脫下珠環，都散在佛陀身上，便自然在虛空中，化作七十五串交露珠瓔珞。帳中有七寶床，床上有座，佛陀身邊有無數菩薩聽經。七十五位婦人，見到這種變化，都非常歡喜，即用佛陀的威神力，飛住虛空，自然有花雨散在佛陀身上，從虛空中降下，便得到男子之身，上前稟告佛陀：『我願做比丘。』 佛陀告訴彌勒菩薩（Maitreya Bodhisattva）：『帶她們去授戒。』彌勒菩薩即為她們授戒。
【English Translation】 English version Having finished. She then descended from the lotus flower and went before the Buddha. With one step of the woman's foot, the earth shook six times. She prostrated herself before the Buddha, touching her head to the ground, and recited 'Namo Buddha' (Homage to the Buddha) three times. Then she knelt and said to the Buddha, 'Now there are many Karala women in this assembly. I wish the Buddha would preach the Dharma for them, so that they may obtain the body of a man.' The Buddha said, 'I will neither make you a man, nor make you a woman. All depends on your own actions.' The Buddha said, 'There is one thing by which one can quickly obtain the body of a man. What is it? It is to generate the mind for the Bodhisattva path.' 'Moreover, a woman should observe herself internally, like a machine, with bones and joints supporting each other, but only skin and tendons on the outside. Women are often afraid of others, like small snakes and toads, not daring to come out during the day.' At that time, seventy-five Karala women in the assembly, hearing the Buddha's teaching, rejoiced and leaped forward, prostrating themselves before the Buddha, touching their heads to the ground, and said to the Buddha, 'I wish to generate the Bodhisattva mind and hope to obtain the body of a man. If I cannot obtain the body of a man, I will not rise.' At that time, seventy-five Karala men came from Sravasti to the Buddha's place, and seeing all the women before the Buddha, they thought, 'We have lost our wives.' They asked Sariputra, 'These women are our wives, why are they here?' Sariputra replied, 'They wish to become bhikkhunis (female monastic), do you agree?' The Karala men replied, 'First let us become bhikkhus (male monastic).' Sariputra reported to the Buddha, 'These seventy-five Karala men all wish to become bhikkhus.' The Buddha called out, 'Good men, come!' They all became bhikkhus, their hair naturally fell off, the kasaya (robes) came to clothe their bodies, and holding alms bowls in their hands, they all came forward to prostrate themselves before the Buddha. At that time, the seventy-five women each took off their pearl rings and scattered them on the Buddha, and naturally in the empty sky, they transformed into seventy-five strings of dewdrop necklaces. In the tent there was a seven-jeweled bed, and on the bed there was a seat. Beside the Buddha were countless Bodhisattvas listening to the Dharma. The seventy-five women, seeing this transformation, were all very happy, and immediately using the Buddha's majestic power, they flew and stayed in the empty sky. Naturally, there was a rain of flowers scattered on the Buddha, descending from the empty sky, and they obtained the body of a man, and came forward to report to the Buddha, 'I wish to become a bhikkhu.' The Buddha told Maitreya Bodhisattva, 'Take them to receive the precepts.' Maitreya Bodhisattva then gave them the precepts.
作比丘僧。女自然有化花蓋七重莖如蓮華。即持與母言。佛是天上天下度人之師。母以花蓋上佛。是天上天下之師蓋上之。後母亦當為天下之蓋。女語母言。今當發菩薩心。母答女言。我始懷汝時。于夢中常見佛及法比丘僧。無三毒心。身體安隱。知我腹中子為是菩薩摩訶薩。以是安隱。時發菩薩心。以母得華蓋。便持上佛。地為六反震動。佛語舍利弗。四天下星宿。尚可知數。是女前後所度父母。不可知數(出胎中女聽經)。
沙門慈狗轉身為人立不退地九
昔有一國。穀米踴貴。人民飢餓。時有沙門。入城分衛。無所一獲。次至長者大豪貴門。得粗惡飯。適欲出城。門中逢一射獵殺生屠兒。抱一狗子持歸欲殺。見沙門歡喜前為作禮。沙門咒愿老壽長生。沙門知有狗子欲殺啖之。問其何所赍。答曰。空行。沙門又問。吾已見殺生之罪。甚為不善。愿持我食貿此狗子。令得命濟卿福無量。其人不與。沙門慇勤曉喻請之不肯隨言。沙門又言。設不肯者。可以示我。其人即出。以示沙門。沙門舉飯以飴狗子。以手摩之咒愿淚出。卿罪所致得是犬身。不得自在見殺食啖。使爾世世罪滅福生。離狗子身得生為人。所在遇法。狗子得食善心生焉。踴躍歡喜事已將去。歸家殺食。狗子命過。生豪貴大長者家。適生墮地
【現代漢語翻譯】 現代漢語譯本 成為比丘僧。這女子自然有變化出的花蓋，共有七重，花莖如同蓮花。她拿著花蓋給母親說：『佛是天上天下度化眾生的導師。』母親用花蓋供養佛，說道：『是天上天下之師才配得上這花蓋。』以後母親也應當成為天下的庇護者。女子對母親說：『我現在應當發起菩薩心。』母親回答女兒說：『我當初懷你的時候，在夢中常常看見佛以及比丘僧眾，心中沒有貪嗔癡三毒，身體安穩。我知道我腹中的孩子是菩薩摩訶薩。』因為這份安穩，當時就發了菩薩心。因為母親得到了花蓋，便拿著供養佛，大地為之六次震動。佛告訴舍利弗：『四天下星宿，尚且可以知曉數量，這個女子前後所度化的父母，不可知其數量。』（出自《胎中女聽經》）。
沙門慈狗轉身為人立不退地九
過去有一個國家，穀米價格飛漲，人民飢餓。當時有一位沙門（出家人），進入城中乞食，一無所獲。後來到了一個長者（富人）的豪宅，得到了一些粗劣的飯食。正要出城的時候，在門口遇到一個射獵殺生的屠夫，抱著一隻小狗，打算帶回家宰殺。屠夫見到沙門，歡喜地向前作禮。沙門為他祝願長壽。沙門知道屠夫要殺狗吃肉，問他帶了什麼東西。屠夫回答說：『空手而來。』沙門又問：『我已經看見殺生的罪過，非常不好。我願意用我的食物來交換這隻小狗，讓它得以保全性命，你的福報也將無量。』屠夫不答應。沙門慇勤地勸說，請求他，屠夫還是不肯答應。沙門又說：『如果實在不肯，可以讓我看看。』屠夫就把小狗拿出來給沙門看。沙門拿起飯餵給小狗，用手撫摸它，唸誦咒語，流下了眼淚，說道：『你因為罪業的緣故，才得到這狗的身軀，不得自由，被人宰殺食用。希望你世世代代罪業消滅，福報增長，脫離狗的身軀，得以轉生為人，無論在哪裡都能遇到佛法。』小狗得到食物，善心生起，歡喜跳躍。事情完畢后，屠夫就帶著小狗回家宰殺食用。小狗死後，轉生到豪貴的大長者家中。剛生下來落地
【English Translation】 English version Became a Bhikshuni (female monastic). This woman naturally had a transformed flower canopy, with seven layers and a stem like a lotus flower. She took the flower canopy and said to her mother, 'The Buddha is the teacher who delivers beings in heaven and earth.' The mother offered the flower canopy to the Buddha, saying, 'Only the teacher of heaven and earth is worthy of this flower canopy.' Later, the mother should also become a protector of the world. The woman said to her mother, 'I should now generate the Bodhicitta (the mind of enlightenment).' The mother replied to her daughter, 'When I first conceived you, I often saw the Buddha and the Bhikshu Sangha (monastic community) in my dreams, without the three poisons (greed, hatred, and delusion) in my heart, and my body was at peace. I knew that the child in my womb was a Bodhisattva Mahasattva (great being). Because of this peace, I generated the Bodhicitta at that time.' Because the mother received the flower canopy, she held it up to offer to the Buddha, and the earth shook six times. The Buddha told Shariputra (one of the Buddha's chief disciples), 'The stars in the four continents can still be known in number, but the number of parents that this woman has delivered in the past and present is unknowable.' (From 'The Sutra of the Woman Listening to the Dharma in the Womb').
Shramana (ascetic) Compassionate Dog Turns into a Human and Stands on the Ground of Non-Retrogression Nine
In the past, there was a country where the price of grain soared, and the people were starving. At that time, there was a Shramana (monk) who entered the city to beg for food, but obtained nothing. Later, he arrived at the mansion of a wealthy elder (rich man) and received some coarse food. As he was about to leave the city, he met a hunter and butcher who killed living beings at the gate, holding a puppy, intending to take it home to slaughter. When the butcher saw the Shramana, he joyfully bowed to him. The Shramana wished him longevity. The Shramana knew that the butcher wanted to kill the dog for meat and asked him what he was carrying. The butcher replied, 'I came empty-handed.' The Shramana then asked, 'I have already seen the sin of killing, which is very bad. I am willing to exchange my food for this puppy, so that it can be saved, and your merit will be immeasurable.' The butcher did not agree. The Shramana earnestly persuaded him and pleaded with him, but the butcher still refused. The Shramana then said, 'If you really don't agree, can you let me see it?' The butcher then took out the puppy for the Shramana to see. The Shramana picked up the food and fed it to the puppy, stroked it with his hand, recited mantras, and shed tears, saying, 'Because of your sins, you have obtained this dog's body, unable to be free, and are being slaughtered and eaten. May your sins be extinguished and your merits increase in every lifetime, and may you be freed from the dog's body and be reborn as a human, and may you encounter the Dharma wherever you are.' The puppy received the food, and a good thought arose in its mind, and it jumped for joy. After the matter was over, the butcher took the puppy home to slaughter and eat. After the puppy died, it was reborn into the family of a wealthy elder. As soon as it was born and fell to the ground
。便有慈心。時彼沙門。分衛次到長者門裡。時長者子見彼沙門。憶識本緣。便前稽首禮沙門足。請前供養百味飲食。前白父母。今我欲逐此大和上。奉受經戒為作弟子。父母愛重不肯聽之。今我一門有汝一子。當以續後。家門之主何因便欲棄我而去。小兒啼泣不肯飲食。不欲聽我便自就死。父母見爾便聽令去。隨師學道。除去鬚髮被三法衣。諷誦佛經。深解其義。便得三昧。立不退轉。開化一切。發大道意。沙門即識宿命。發菩薩心。立不退轉。豈況有人。供事三寶。諷誦大乘(出度脫狗子經)。
經律異相卷第十二 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第十三(聲聞無學僧第一僧部第二)
梁沙門僧旻寶唱等集迦葉身黃金色婦亦同姿出家得道一迦葉從貧母乞食二迦葉結集三藏黜斥阿難使盡餘漏三迦葉結法藏竟入雞足山待彌勒佛四大迦葉賓頭盧君屠缽嘆羅云不般涅槃至佛法滅盡五賓頭盧以神力取樹提缽被擯拘耶尼六憍陳如拘鄰等五人先得道二緣七郁鞞羅那提伽耶三迦葉受佛化悟道八須菩提前身割口施僧得生天上九須菩提初生及出家十阿那律端正或謂美女欲意往向自成女十一阿那律化一淫女令得正信十二阿那律先身為劫以箭挑佛燈得報無量十三阿那律前生貧窮施緣覺
【現代漢語翻譯】 於是（長者子）便生起了慈悲之心。當時那位沙門（Śrāmaṇa，出家修道者）依次乞食來到了長者的家門。長者之子見到那位沙門，回憶起前世的因緣，便上前稽首，禮拜沙門的雙足，請沙門接受用百味飲食供養。之後，（長者子）向前稟告父母：『現在我想要跟隨這位大和尚，奉受經戒，做他的弟子。』父母因為疼愛而不肯答應。『我們家只有你這一個兒子，應當用來延續後代，繼承家業，怎麼能捨棄我們而去呢？』小兒啼哭不止，不肯飲食，說：『如果不聽從我的意願，我就去死。』父母見到他這樣，便聽任他離去，跟隨師父學習佛道，剃除了鬚髮，穿上了袈裟，誦讀佛經，深刻理解其中的含義，於是便獲得了三昧（Samādhi，禪定），達到了不退轉的境界，開導化育一切眾生，發起廣大的菩提心。』沙門也回憶起了宿世的因緣，發起了菩薩心，達到了不退轉的境界。更何況有人能夠供養三寶，誦讀大乘經典呢！（出自《度脫狗子經》）。
《經律異相》卷第十二 《大正藏》第 53 冊 No. 2121 《經律異相》
《經律異相》卷第十三（聲聞無學僧第一 僧部第二）
梁朝沙門僧旻、寶唱等編輯。迦葉（Kāśyapa，佛教重要弟子）的身體是黃金色，他的妻子也同樣美麗。迦葉出家得道。一、迦葉曾向貧窮的母親乞食。二、迦葉結集三藏（Tripiṭaka，佛教經典），斥責阿難（Ānanda，佛陀的侍者），使他漏盡煩惱。三、迦葉結集法藏完畢后，進入雞足山，等待彌勒佛（Maitreya，未來佛）降生。四、迦葉、賓頭盧（Piṇḍola，十六羅漢之一）、君屠缽嘆（Cūḍapanthaka，十六羅漢之一）、羅云（Rāhula，佛陀的兒子）不入涅槃，直到佛法滅盡。五、賓頭盧用神力取樹提缽（Jambudvīpa，閻浮提，指我們所居住的這個世界）而被擯出拘耶尼（Kauśāmbī，古印度城市）。六、憍陳如（Kauṇḍinya，五比丘之首）等五人首先得道。二緣。七、郁鞞羅迦葉（Uruvilvā-kāśyapa）、那提迦葉（Nadī-kāśyapa）、伽耶迦葉（Gayā-kāśyapa）三迦葉接受佛陀的教化而悟道。八、須菩提（Subhūti，佛陀的弟子）的前身曾割肉施捨給僧人，因此得生天上。九、須菩提初生和出家。十、阿那律（Aniruddha，佛陀的弟子）相貌端正，有人誤以為是美女，心生慾念，結果自己變成了女人。十一、阿那律教化一位**，使她獲得正信。十二、阿那律前世曾經因為在劫難中用箭挑佛燈，因此獲得了無量的福報。十三、阿那律前生貧窮，佈施給緣覺（Pratyekabuddha，獨覺佛）食物。
【English Translation】 Then, he (the elder's son) developed a compassionate heart. At that time, the Śrāmaṇa (wandering ascetic) arrived at the elder's gate in his alms round. When the elder's son saw the Śrāmaṇa, he remembered the karmic connection from his past life. He went forward, bowed at the Śrāmaṇa's feet, and invited him to accept offerings of food with a hundred flavors. Then, he reported to his parents, 'Now I wish to follow this great Upadhyaya (teacher), receive the precepts and become his disciple.' His parents, out of love, refused to allow it. 'We have only you, one son, in our family, who should continue our lineage and be the master of our household. Why would you want to abandon us and leave?' The child wept and refused to eat, saying, 'If you do not listen to me, I will kill myself.' Seeing this, his parents allowed him to leave and follow his teacher to study the Dharma. He shaved his head and beard, donned the three Dharma robes, recited the Buddhist scriptures, and deeply understood their meaning. Thus, he attained Samādhi (concentration) and reached the stage of non-retrogression, enlightening and transforming all beings, and generating the great Bodhicitta (aspiration for enlightenment). The Śrāmaṇa also recalled his past lives, generated the Bodhisattva heart, and reached the stage of non-retrogression. How much more so should those who serve the Three Jewels and recite the Mahayana scriptures! (From the Sutra on Delivering the Dog Son).'
'The Miscellaneous Resemblances of Sutras and Vinaya, Volume 12' 'Taisho Tripitaka, Volume 53, No. 2121, The Miscellaneous Resemblances of Sutras and Vinaya'
'The Miscellaneous Resemblances of Sutras and Vinaya, Volume 13 (First Among Śrāvakas Without Remainder, Second Section of the Sangha)'
Compiled by the Śrāmaṇas Sengmin and Baochang of the Liang Dynasty. Kāśyapa's (one of the Buddha's major disciples) body was golden in color, and his wife was equally beautiful. Kāśyapa renounced the world and attained enlightenment. 1. Kāśyapa once begged for food from his poor mother. 2. Kāśyapa compiled the Tripiṭaka (the three baskets of Buddhist scriptures) and rebuked Ānanda (the Buddha's attendant), causing him to exhaust his remaining defilements. 3. After Kāśyapa finished compiling the Dharma treasury, he entered Kukkutapada Mountain to await the descent of Maitreya Buddha (the future Buddha). 4. Kāśyapa, Piṇḍola (one of the Sixteen Arhats), Cūḍapanthaka (one of the Sixteen Arhats), and Rāhula (the Buddha's son) did not enter Nirvana and will remain until the Dharma is extinguished. 5. Piṇḍola was banished from Kauśāmbī (an ancient Indian city) for using his supernatural powers to obtain a Jambudvīpa (the world we live in). 6. Kauṇḍinya (the first of the five bhikshus) and the other five were the first to attain enlightenment. Two causes. 7. The three Kāśyapas—Uruvilvā-kāśyapa, Nadī-kāśyapa, and Gayā-kāśyapa—were converted by the Buddha and attained enlightenment. 8. In a previous life, Subhūti (one of the Buddha's disciples) cut off his flesh to give to a monk, and as a result, he was born in the heavens. 9. The birth and renunciation of Subhūti. 10. Aniruddha (one of the Buddha's disciples) had a handsome appearance, and someone mistook him for a beautiful woman and developed lustful thoughts, resulting in himself becoming a woman. 11. Aniruddha converted a **, causing her to gain right faith. 12. In a previous life, Aniruddha used an arrow to raise a lamp for the Buddha during a kalpa (eon) of destruction, and as a result, he received immeasurable blessings. 13. In a previous life, Aniruddha was poor and gave food to a Pratyekabuddha (a solitary Buddha).
食七生得道十四阿那律等共化跋提長者及姊十五
迦葉身黃金色婦亦同姿出家得道一
迦葉父者。曰尼俱律陀。摩竭國人也。出自婆羅門種。宿命福德生世大富。珍奇寶物國中第一。財比國王。千分少一。夫婦孤獨乏無兒息。近在舍側有大樹神。時彼夫婦為欲有兒。三牲祭祠累歲不遂。其人大忿便與期七日。若復無驗當剪罰汝。棄都道頭以火燒之。神聞驚怖。上告息意天王。天王即將神。告天帝釋。帝釋即以天眼觀欲界中。未有堪任為彼子者。乃告梵王。梵遍觀見。一梵天臨當壽終。便告之曰。汝可生閻浮提。為尼俱律陀作子。梵天對曰。婆羅門者多諸邪見。我若下生不能為其作子。梵王答曰。彼婆羅門宿時大德。欲界眾生無有堪任為作子者。汝若往生。吾當敕天帝釋令擁護汝。不使中道墮邪見也。梵天曰唯。帝釋即以告樹神。樹神還告長者。勿見瞋恨。卻後七日必令有子。七日已滿婦便有娠。十月乃生。身黃金色而有光明。相師占曰。此兒宿福有大威德。志力清遠不貪世務。若后出家必登聖道。父母聞之復大愁。憂恐兒出家至年十五。欲為娶婦。迦葉聞之累啟父母。我志樂清凈不須婦也。父母不聽迦葉又言。若然不用凡女人。得紫金色女端正無比。乃當取之。欲令此事不可辦也。父母令其國中推覓之。
【現代漢語翻譯】 現代漢語譯本 食七生得道，十四阿那律（Anaruda，阿羅漢名）等共同教化跋提（Bhadra，人名）長者及其姊妹共十五人。
迦葉（Kashyapa，人名）身體呈黃金色，他的妻子也同樣美麗。他們一起出家並證得阿羅漢果。
迦葉的父親名叫尼俱律陀（Nikuluda），是摩揭陀國（Magadha）人，屬於婆羅門種姓。他前世積累了深厚的福德，今生非常富有，擁有的珍奇寶物在全國首屈一指，財富幾乎與國王相當，只差千分之一。他的夫婦倆孤獨無子。在他們住所附近有一棵巨大的樹神。這對夫婦爲了求子，多年來用牛、羊、豬等三牲祭祀，但一直沒有實現願望。樹神非常憤怒，便與他們約定七日之期，如果仍然沒有應驗，就要剪斷他們的頭髮，將他們驅逐到道路盡頭，並用火焚燒。樹神聽后非常驚恐，便向上稟告息意天王（Shanta-Kama-deva）。天王隨即帶著樹神去稟告天帝釋（Indra）。天帝釋用天眼觀察欲界，發現沒有適合做他們兒子的人，於是稟告梵天（Brahma）。梵天遍觀后發現，有一位梵天即將壽終正寢，便告訴他：『你可以轉生到閻浮提（Jambudvipa，我們所居住的世界），做尼俱律陀的兒子。』梵天回答說：『婆羅門有很多邪見，如果我轉生到那裡，恐怕不能成為他的兒子。』梵天回答說：『這位婆羅門前世積累了很大的功德，欲界眾生中沒有適合做他兒子的人。如果你去轉生，我將命令天帝釋保護你，不讓你中途墮入邪見。』梵天答應了。天帝釋隨即告訴樹神，樹神又告訴長者：『不要生氣，七天後一定會讓你有兒子。』七天後，長者的妻子便懷孕了，十個月後生下一個兒子，身體呈黃金色，並且有光明。相士占卜說：『這個孩子宿世有福，有很大的威德，志向清遠，不貪戀世俗事務，如果將來出家，必定能證得聖道。』父母聽后反而更加憂愁，擔心兒子出家。等到迦葉十五歲時，父母想為他娶妻。迦葉多次懇求父母：『我喜歡清凈的生活，不需要妻子。』父母不聽，迦葉又說：『如果一定要娶，那就要娶紫金色、端正無比的女子，否則我就不娶。』他想以此讓這件事無法辦成。父母便在全國範圍內尋找這樣的女子。
【English Translation】 English version Having eaten for seven lifetimes, he attained enlightenment. Fourteen, including Anaruda (Anaruda, name of an Arhat), together converted Bhadra (Bhadra, a person's name) the elder and his fifteen sisters.
Kashyapa (Kashyapa, a person's name) had a golden-colored body, and his wife was equally beautiful. They both renounced the household life and attained Arhatship.
Kashyapa's father was named Nikuluda, a native of Magadha (Magadha, an ancient kingdom in India), belonging to the Brahmin caste. Due to his accumulated merits from past lives, he was extremely wealthy in this life, possessing rare and precious treasures that were unmatched in the country, his wealth being almost equal to that of the king, lacking only one-thousandth. The couple was lonely and without children. Near their residence was a large tree spirit. The couple, desiring a child, offered sacrifices of cattle, sheep, and pigs for many years, but their wish was not fulfilled. The tree spirit became very angry and gave them a deadline of seven days, threatening that if their wish was still not granted, he would cut off their hair, banish them to the end of the road, and burn them with fire. The tree spirit, hearing this, was greatly alarmed and reported it to Shanta-Kama-deva (Shanta-Kama-deva, a deity). The king then took the tree spirit to report to Indra (Indra, the lord of the gods). Indra, using his divine eye, observed the desire realm and found no one suitable to be their son, so he reported to Brahma (Brahma, the creator god). Brahma, after observing everywhere, saw that a Brahma was about to die, and told him: 'You can be reborn in Jambudvipa (Jambudvipa, the world we live in) as the son of Nikuluda.' The Brahma replied: 'Brahmins have many wrong views, and if I am reborn there, I am afraid I will not be able to be his son.' Brahma replied: 'This Brahmin has accumulated great merit in past lives, and there is no one in the desire realm suitable to be his son. If you go to be reborn, I will order Indra to protect you and prevent you from falling into wrong views along the way.' The Brahma agreed. Indra then told the tree spirit, who in turn told the elder: 'Do not be angry, after seven days you will surely have a son.' Seven days later, the elder's wife became pregnant, and after ten months gave birth to a son, whose body was golden in color and had light. A fortune teller predicted: 'This child has blessings from past lives and great power and virtue, his aspirations are pure and far-reaching, and he does not covet worldly affairs. If he renounces the household life in the future, he will surely attain the holy path.' The parents, hearing this, became even more worried, fearing that their son would renounce the household life. When Kashyapa was fifteen years old, his parents wanted to find a wife for him. Kashyapa repeatedly pleaded with his parents: 'I prefer a pure life and do not need a wife.' His parents did not listen, and Kashyapa said: 'If I must marry, then I will marry a woman who is purple-golden in color and incomparably beautiful, otherwise I will not marry.' He wanted to make this impossible. His parents then searched for such a woman throughout the country.
諸婆羅門即為設策。鑄金作神女。顏貌端正光色微妙。如眾天像。從國至國高聲大唱。諸有女人得見金神。禮拜供養者后出嫁時。當得好婿。體黃金色顏貌姝妙。智慧無比。聚落國邑諸有女人。聞此唱者莫不虛心。皆出奉迎禮拜供養。唯有一女軀體金色。端正姝好獨處閑室不肯出迎。諸女諫曰。其有見金神者。皆得如願。汝何以獨不出迎。答曰。吾志閑靜不好余愿也。諸女復曰。雖無所愿暫共一觀。當復何損。諸女相攜遂共出看。金女光色乃映金神。婆羅門還報長者具。即遣媒人到其女家。宣長者意。其女父母先亦聞迦葉名。敬承往意遂相然可彼女聞之甚大愁憒。父母所逼事不獲已。遂適迦葉。二人相對志各凝結。雖為夫婦了無恩情。便共結誓。我與君等各處異床。要不相觸。爾時夫婦各處一床。其父母聞迦葉雖共同室。而復異床。其父尋復遣人持床去。於是夫婦唯共一床。其婦更與夫誓。我若眠時。君當經行。時其婦臥。一臂垂地。有大毒蛇欲來嚙之。迦葉見已有慈愍心。持衣裹手舉著床上。尋時驚覺便大瞋怒。語迦葉言。我先有要。如何相犯。迦葉報言。汝臂落地毒蛇欲嚙。是故相救非故觸也。指蛇示之。其婦乃悟。於是夫婦自相與議。我等何不出家修道。遂辭父母。俱共出家。入山行道。時有婆羅門。將五百弟
【現代漢語翻譯】 現代漢語譯本 諸婆羅門就為此事出謀劃策，他們鑄造了一個金色的神女像，容貌端莊，光彩微妙，如同天人一般。然後從一個國家到另一個國家高聲宣揚：『凡是有女人得見金神，禮拜供養的，將來出嫁時，定能得到一個好丈夫，他將擁有金色的身體，姣好的容貌，以及無比的智慧。』各個村落城鎮的女子，聽到這樣的宣揚，沒有不心懷嚮往的，都出來迎接禮拜供養金神。 唯獨有一位女子，她擁有金色的肌膚，端莊美麗的容貌，獨自在安靜的房間里，不肯出來迎接。眾女子勸她說：『凡是見到金神的人，都能如願以償，你為什麼獨自不出來迎接呢？』她回答說：『我心志清靜，不求其他願望。』眾女子又說：『即使沒有什麼願望，暫且一起觀看一下，又有什麼損失呢？』於是眾女子互相攙扶著一同出來觀看。那女子的光彩竟然勝過了金神。婆羅門回去稟告長者事情的詳細情況，長者就派遣媒人到那女子家中，表達自己的意願。那女子的父母之前也聽說過迦葉（Kasyapa，人名）的名聲，恭敬地接受了他的意思，於是答應了這門婚事。那女子聽聞此事，非常憂愁煩悶。但由於父母的逼迫，事情已成定局，於是嫁給了迦葉。 兩人相對而坐，心意各自凝結，雖然是夫妻，卻沒有絲毫恩愛之情。於是兩人共同發誓：『我和你各自睡在不同的床上，不要互相接觸。』當時，這對夫婦各自睡在一張床上。他們的父母聽說迦葉雖然和她同在一個房間，卻分床而睡，她的父親就又派人把床搬走了。於是這對夫婦只能睡在同一張床上。那女子又與丈夫約定：『我睡覺的時候，你應當經行（cankrama，佛教術語，指來回走動）。』 當時，那女子睡著了，一隻手臂垂到地上。一條大毒蛇想要來咬她。迦葉看見了，心生慈悲憐憫，用衣服裹住手，把她的手臂放到床上。那女子隨即驚醒，非常生氣，對迦葉說：『我之前有約定，你為什麼侵犯我？』迦葉回答說：『你的手臂掉在地上，毒蛇想要咬你，所以我才救你，不是故意觸碰你。』他指著蛇給她看。那女子這才明白。於是這對夫婦互相商議：『我們為什麼不出家修道呢？』於是他們告別父母，一同出家，進入山中修行。當時，有一位婆羅門，帶著五百個弟子。
【English Translation】 English version The Brahmins then devised a plan. They cast a golden statue of a goddess, with a dignified appearance and subtle radiance, like the celestial beings. They proclaimed loudly from country to country: 'Any woman who sees this golden goddess, worships and makes offerings to her, will obtain a good husband when she marries in the future. He will have a golden body, a beautiful appearance, and unparalleled wisdom.' The women in villages and towns, upon hearing this proclamation, were all filled with longing and came out to welcome, worship, and make offerings to the golden goddess. However, there was one woman who possessed golden skin and a dignified, beautiful appearance, who remained alone in her quiet room and refused to come out to welcome the goddess. The other women advised her, saying, 'Those who see the golden goddess will have their wishes fulfilled. Why are you the only one who doesn't come out to welcome her?' She replied, 'My mind is tranquil and I do not seek other wishes.' The other women said again, 'Even if you have no wishes, just come and watch with us for a moment. What harm could it do?' So the women supported each other and came out to watch together. The radiance of that woman surpassed even that of the golden goddess. The Brahmins returned and reported the details to the elder (長者, a respectful title for a wealthy or senior person), who then sent a matchmaker to the woman's house to express his intentions. The woman's parents had previously heard of Kasyapa's (迦葉, a proper noun) reputation and respectfully accepted his proposal, agreeing to the marriage. The woman, upon hearing this, was very sad and distressed. However, due to her parents' pressure, the matter was settled, and she married Kasyapa. The two sat facing each other, their minds each fixed on their own thoughts. Although they were husband and wife, they had no affection for each other. So they made a vow together: 'You and I will each sleep on separate beds and not touch each other.' At that time, the couple each slept on a separate bed. When their parents heard that Kasyapa, although in the same room with her, was sleeping on a separate bed, her father sent someone to remove the bed. So the couple had to sleep on the same bed. The woman then made another agreement with her husband: 'When I am sleeping, you should practice cankrama (經行, Buddhist term for walking meditation).' At that time, the woman fell asleep, and one of her arms hung down to the ground. A large poisonous snake was about to bite her. Kasyapa saw this and, with compassion and pity, wrapped his hand in cloth and placed her arm back on the bed. The woman immediately woke up, very angry, and said to Kasyapa, 'I had an agreement with you. Why did you violate it?' Kasyapa replied, 'Your arm was hanging on the ground, and a poisonous snake was about to bite you, so I saved you. I did not touch you intentionally.' He pointed to the snake to show her. The woman then understood. So the couple discussed with each other: 'Why don't we renounce the world and practice the Dharma?' So they bid farewell to their parents and went forth together, entering the mountains to practice the Way. At that time, there was a Brahmin who had five hundred disciples.
子。亦住此山。見迦葉夫婦共相隨逐。於時迦葉便舍其婦。以五百兩金。貿致納衣別處一林。其婦即依止婆羅門。求為弟子。婆羅門五百弟子。見此女人形色端正。日日行淫。女人不得自在。遂不能堪。便告其師。師便為之。戒約弟子。令節所欲。迦葉后值佛出世。聞法受化。即得羅漢。聞其本婦在梵志邊。便將詣佛。佛為說法。得阿羅漢。頭髮自落法服在身。成比丘尼。遊行教化。正值波斯匿王大會。諸比丘尼便得入王宮裡。教化諸夫人。皆令持一日齋。王暮還宮。命諸夫人。皆云持齋。無肯來者。王便大瞋。語使人言。誰教諸夫人齋。使人答言。某甲比丘尼。王便呼來。令九十日代諸夫人受淫慾。此皆是昔日之因緣。誓願所造。故雖得羅漢。不能相免也(出雜譬喻經第四卷)。
迦葉從貧母乞食二
迦葉舍豪富而從貧乞。入王舍城見一孤獨母。最甚貧困。街巷大糞聚上。傍鑿糞聚以為巖窟。羸劣疾病常臥其中。無有衣食。施一小籬以障五形。壽命將終。長者青衣。行棄米汁臭惡難言。母從乞之。即以破瓦盛著左右。迦葉哀之往乞多少。老母說偈。言其臭惡。迦葉猶以慈悲。忍而乞之。老母歡喜即以施。迦葉恐母不信豈能食之。即于母前飲畢蕩缽。示現神力。母大踴躍。一心遙視。迦葉告曰。母今何愿
【現代漢語翻譯】 子。亦住此山。見迦葉夫婦共相隨逐。（迦葉：人名，此處指一對夫妻）當時迦葉便捨棄了他的妻子，用五百兩金子，購買納衣安置在另一片林中。他的妻子就去依附婆羅門，請求做弟子。婆羅門的五百個弟子，見到這個女人容貌端正美麗，日日心生淫念，內心不得自在，最終不能忍受。於是就告訴他們的老師。老師就為他們制定戒律，約束他們的慾望。迦葉後來遇到佛出世，聽聞佛法接受教化，立即證得阿羅漢果。聽說他之前的妻子在婆羅門那裡，便帶她去見佛。佛為她說佛法，也證得阿羅漢果。頭髮自然脫落，法服穿在身上，成為比丘尼，開始教化眾生。正趕上波斯匿王舉行大會，眾比丘尼便得以進入王宮裡，教化各位夫人，都讓她們持一日齋戒。國王晚上回到王宮，命令各位夫人，夫人們都說在持齋，沒有肯來侍寢的。國王非常生氣，告訴使者說：『是誰教各位夫人持齋？』使者回答說：『是某某比丘尼。』國王便把她叫來，讓她代替各位夫人接受九十天的淫慾。這些都是往昔的因緣，誓願所造成的，所以即使證得阿羅漢果，也不能避免（出自《雜譬喻經》第四卷）。
迦葉從貧母乞食二
迦葉捨棄豪富之家而向貧困之人乞食。進入王舍城，見到一位孤獨的老母，極其貧困。她住在街巷大糞堆旁，在糞堆上鑿出一個洞穴作為住所。身體虛弱多病，常年臥病其中，沒有衣物和食物。用一小段籬笆遮擋身體。壽命將要終結。一位富人的僕人，傾倒出散發著惡臭的米汁，臭味難以形容。老母向他乞討，僕人就用破瓦片盛著給她。迦葉憐憫她，前去乞討一些。老母用偈語說明米汁的臭惡。迦葉仍然以慈悲之心，忍受著臭味乞討。老母歡喜地將米汁施捨給他。迦葉恐怕老母不相信自己能吃，就在老母面前喝完米汁，並洗乾淨缽，示現神力。老母非常高興，一心遙望著他。迦葉告訴老母說：『您現在有什麼願望？』
【English Translation】 The son also lived on this mountain and saw Kashyapa (Kashyapa: a proper noun, referring to a couple here) and his wife following each other. At that time, Kashyapa abandoned his wife, used five hundred taels of gold to buy robes, and settled in another forest. His wife then went to rely on a Brahmin and asked to become a disciple. The five hundred disciples of the Brahmin, seeing this woman's beautiful appearance, developed lustful thoughts every day, and their hearts were not at peace, eventually becoming unbearable. So they told their teacher. The teacher then set precepts for them, restraining their desires. Later, Kashyapa encountered the Buddha appearing in the world, heard the Dharma and accepted teachings, and immediately attained the state of Arhat. Hearing that his former wife was with the Brahmin, he took her to see the Buddha. The Buddha spoke the Dharma for her, and she also attained the state of Arhat. Her hair naturally fell off, the Dharma robes were on her body, and she became a Bhikkhuni, beginning to teach and transform sentient beings. It happened to be the time when King Prasenajit held a grand assembly, and the Bhikkhunis were able to enter the royal palace to teach the ladies, all of whom were asked to observe a one-day fast. The king returned to the palace in the evening and ordered the ladies, but they all said they were fasting and none were willing to come to serve him. The king was very angry and told the messenger, 'Who taught the ladies to fast?' The messenger replied, 'A certain Bhikkhuni.' The king then summoned her and ordered her to endure ninety days of lust in place of the ladies. These were all caused by past causes and vows, so even though she attained the state of Arhat, she could not avoid it (from the fourth volume of the Miscellaneous Parables Sutra).
Kashyapa Begging Food from a Poor Mother Two
Kashyapa abandoned his wealthy home and begged for food from the poor. Entering the city of Rajagriha, he saw a lonely old mother who was extremely poor. She lived beside a large pile of manure in the street, hollowing out a cave in the manure pile as her dwelling. She was weak and sick, often lying in it, without clothes or food. She used a small fence to cover her body. Her life was coming to an end. A servant of a wealthy man poured out rice water that smelled foul and was difficult to describe. The old mother begged him for it, and the servant used broken tiles to hold it for her. Kashyapa pitied her and went to beg for some. The old mother used verses to describe the foulness of the rice water. Kashyapa still begged with compassion, enduring the stench. The old mother happily gave him the rice water. Kashyapa, fearing that the old mother would not believe he could eat it, drank the rice water in front of the old mother and washed the bowl clean, displaying his divine power. The old mother was very happy, looking at him with all her heart. Kashyapa told the old mother, 'What is your wish now?'
。時母厭世苦。聞天上樂愿生天上。數日壽終。即生第二忉利天宮。即念故恩求欲供養。釋提桓因聞是事已。即與天后持百味食盛小瓶中。下詣漏室。變其形狀。似於老人。織蓆貧窮。迦葉分衛見而往乞。夫妻告言。我今貧苦輒自割損。以施賢者。令吾得福。迦葉下缽。乃開小瓶。香薰大城。迦葉即嫌。便入三昧。復身飛去。彈指歡喜(出摩訶迦葉度貧母經)。
迦葉結集三藏黜斥阿難使盡餘漏三
諸天禮迦葉足。說偈讚歎。大德知不。法船欲破。法城欲頹。法海欲竭。法幢欲倒。法燈欲滅。說法人慾去。行道人漸少。惡人轉盛。當以大慈建立佛法。迦葉心如大海。澄清不動。久而答曰。世間不久。無智盲冥。迦葉思惟。我今云何。使三僧祇劫難得佛法而得久住。唯當結集三藏。可得久住耳。未來世人可得受行。佛世世勤苦。慈悲眾生學得是法。為人顯說。我等亦應承用開化。升須彌山頂。鳴鐘揵捶。而說偈言。
諸佛弟子 若念于佛 當報佛恩 莫入涅槃
是揵捶音。及迦葉語。聲遍至三千大千世界。皆悉聞知。諸有弟子得神力者。集迦葉所。迦葉以天語告言。佛般涅槃諸知法弟子。皆隨滅度。佛法欲滅。未來眾生甚可憐愍。失智慧眼。愚癡盲冥。我等應當承用佛教。待結集法藏竟。
【現代漢語翻譯】 現代漢語譯本：當時有一位母親厭惡世間的痛苦，聽聞天上的快樂，希望能夠往生到天上。過了幾天，她壽命終結，就往生到了忉利天宮的第二層。她立刻想念起過去的恩情，想要供養迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱）。釋提桓因（Sakra-devanam-indra，忉利天之主）聽說了這件事，就和天后拿著盛滿各種美味食物的小瓶子，下到漏室（簡陋的房間）。他們變化成老人的模樣，織蓆為生，非常貧窮。迦葉尊者托缽乞食，看到了他們就前去乞討。老夫妻告訴迦葉尊者說：『我們現在貧窮困苦，願意從自己口中節省下食物，來佈施給賢者您，希望我們能夠得到福報。』迦葉尊者放下缽，老人打開小瓶，香味瀰漫整個大城。迦葉尊者心生嫌疑，就進入三昧（Samadhi，禪定），恢復真身飛走了，並彈指歡喜。
迦葉尊者結集三藏，驅逐阿難（Ananda，佛陀十大弟子之一，以多聞第一著稱），使他漏盡煩惱。
諸天禮拜迦葉尊者的腳，用偈頌讚嘆說：『大德您知道嗎？法船將要破裂，法城將要倒塌，法海將要枯竭，法幢將要傾倒，法燈將要熄滅，說法的人將要離去，修行的人漸漸減少，惡人越來越盛。應當用大慈悲心來建立佛法。』迦葉尊者的心像大海一樣，澄清不動，過了很久才回答說：『世間不久長，充滿無知和盲昧。』迦葉尊者心想：『我現在應該怎麼辦，才能使經過三大阿僧祇劫（asamkhyeya-kalpa，極長的時間單位）才難得遇到的佛法能夠長久住世呢？只有結集三藏（Tripiṭaka，佛教經典的總稱），才可以使佛法長久住世。未來的世人就可以受持奉行。佛陀世世勤苦，慈悲眾生，學習得到這些佛法，為人們開示解說。我們等也應該繼承和發揚。』於是登上須彌山（Sumeru，佛教宇宙觀中的聖山）頂，敲鐘擊鼓，並說偈頌：
『諸佛的弟子，如果憶念佛陀，應當報答佛恩，不要進入涅槃。』
這鐘聲和迦葉尊者的話語，傳遍三千大千世界（Trisahasra-Mahasahasra-lokadhatu，廣大的宇宙），所有人都聽到了。凡是得到神通力的弟子，都聚集到迦葉尊者那裡。迦葉尊者用天語告訴他們說：『佛陀已經般涅槃（Parinirvana，完全的涅槃），所有通曉佛法的弟子，都跟隨佛陀滅度了。佛法將要滅亡，未來的眾生非常可憐，失去了智慧之眼，愚癡盲昧。我們應當繼承佛陀的教誨，等待結集法藏完畢。』
【English Translation】 English version: At that time, there was a mother who was weary of the suffering of the world. Hearing of the joys of the heavens, she wished to be reborn there. After a few days, her life ended, and she was reborn in the second Trayastrimsa Heaven. Immediately, she remembered the kindness she had received and desired to make offerings to Mahakasyapa (one of the ten great disciples of the Buddha, known for his ascetic practices). Sakra-devanam-indra (the lord of the Trayastrimsa Heaven) heard of this and, together with his queen, took a small bottle filled with various delicious foods and descended to a leaky room (a humble dwelling). They transformed their appearance to resemble an old couple, weaving mats for a living and living in poverty. When Mahakasyapa went out begging for alms and saw them, he approached them for food. The old couple told Mahakasyapa, 'We are now poor and suffering, but we are willing to spare some food from our own mouths to give to you, a worthy one, so that we may gain merit.' Mahakasyapa lowered his bowl, and the old man opened the small bottle. The fragrance filled the entire city. Mahakasyapa became suspicious, entered Samadhi (meditative absorption), and returned to his true form, flying away and snapping his fingers in joy.
Mahakasyapa convened the Sangha to compile the Tripiṭaka and expelled Ananda (one of the ten great disciples of the Buddha, known for his excellent memory), causing him to exhaust his remaining defilements.
The devas bowed at Mahakasyapa's feet and praised him with verses, saying, 'Great Virtue, do you know? The Dharma-boat is about to break, the Dharma-city is about to collapse, the Dharma-ocean is about to dry up, the Dharma-banner is about to fall, the Dharma-lamp is about to be extinguished, those who preach the Dharma are about to depart, those who practice the Way are gradually decreasing, and evil people are becoming more and more prevalent. You should use great compassion to establish the Buddha-dharma.' Mahakasyapa's mind was like the ocean, clear and unmoving. After a long time, he replied, 'The world is impermanent, filled with ignorance and blindness.' Mahakasyapa thought, 'What should I do now to ensure that the Buddha-dharma, which is so difficult to encounter even after three asamkhyeya-kalpas (immeasurably long periods of time), can abide in the world for a long time? Only by compiling the Tripiṭaka (the collection of Buddhist scriptures) can the Dharma abide for a long time. Future generations will then be able to receive and practice it. The Buddha toiled diligently in life after life, showing compassion to all beings, learning and attaining this Dharma, and explaining it to others. We should also inherit and propagate it.' Then, he ascended to the summit of Mount Sumeru (the sacred mountain in Buddhist cosmology), struck the bell and drum, and spoke this verse:
'Disciples of all Buddhas, if you remember the Buddha, you should repay the Buddha's kindness and not enter Nirvana (the state of liberation).'
The sound of the bell and Mahakasyapa's words spread throughout the Trisahasra-Mahasahasra-lokadhatu (the great universe), and everyone heard them. All the disciples who had attained supernatural powers gathered at Mahakasyapa's place. Mahakasyapa told them in the language of the devas, 'The Buddha has already attained Parinirvana (final Nirvana), and all the disciples who understand the Dharma have followed the Buddha into extinction. The Buddha-dharma is about to perish, and future beings are very pitiful, having lost the eye of wisdom and being ignorant and blind. We should inherit the Buddha's teachings and wait until the compilation of the Dharma-treasury is completed.'
隨意滅度。迦葉選得千人。唯除阿難皆得羅漢。頻婆娑羅王。得道常敕宮中飯食千人。阿阇世王不斷是法。迦葉思惟。若常乞食。當有外道強來難問。廢闕法事。到王舍城以事告王。王當給食。日日送來。夏三月安居。迦葉觀誰有煩惱。唯有阿難。大迦葉即數之云。犯六突吉羅罪。盡應僧中懺悔。阿難即隨教。長跪合手。偏袒右肩脫革屣懺悔。迦葉于僧中起。牽手出之。語言。汝宜盡漏。若殘結未亡。汝勿來也。便自閉門。與諸羅漢共議。誰能結集毗尼法藏者。長老阿泥盧豆言。舍利弗是第二佛。憍梵波提柔軟和雅。閑居燕寂皆能知毗尼藏。今在天上尸利沙樹園。使下座比丘往傳。迦葉意云。漏盡羅漢皆會閻浮提。僧有大法事。今可疾來。憍梵波提心疑。問曰。為斗諍破僧耶。佛日滅度耶。答曰。大師滅度。我和上舍利弗今在何所。答曰。先入涅槃。憍梵波提問曰。目連阿難羅睺今何所作。答曰。目連已滅度。阿難由有憂結。愁苦啼哭不能自喻。羅睺已得羅漢無復憂苦。憍梵波提言。我和上大師皆已滅度。我今不能復下。即入涅槃。阿難思惟諸法求盡殘漏。坐禪經行定力少不時得道。后夜疲極欲息臥。頭未至枕廓然得悟。作大力羅漢。其夜到僧堂敲門。喚大迦葉。大迦葉言。汝何以來。答言。我今夜盡漏。迦葉言。我
不與開門。汝從門鑰孔中來。阿難即從鑰孔中入懺悔。大迦葉莫復見責。迦葉手摩其頭。我故使汝得道耳。汝無嫌恨。我亦如是。大迦葉語阿難言。從轉法輪經。至大般涅槃。集作四阿含。增一中長相應。是名修妒路法藏。諸羅漢更問。誰能明瞭集毗尼法藏皆言。長老優波離。於五百羅漢中。持律第一。我等今請。優波離受教。坐師子座言。佛在何處。說毗尼結戒。時須提陀迦蘭陀長者子。初犯淫慾法。始結大罪。諸羅漢思惟。誰能明瞭。學阿毗曇藏。念。長老阿難於五百羅漢中。解修多羅義第一。我等今請。阿難受請。佛在舍婆提城。說五怖五罪五除五滅。以是因緣。此生身心受無量喜。復墮惡道中。如是等名阿毗曇藏(出大智論第二卷)。
迦葉結法藏竟入雞足山待彌勒佛四
迦葉結法藏竟。入雞足山。破為三分。于中鋪草布地。即自思惟。而語身言。如來昔以糞掃衣。覆蔽于汝。乃至為彌勒法藏應住於此。因說偈言。
我以神通力 當知於此身 以糞掃衣覆 至彌勒出世 時我為彌勒 教化諸弟子
即起三三昧。如一入涅槃以三山覆身。如子入母腹。而自不失壞。二若阿阇世王來。先約相見。來者山應當開。阿阇世若不見我。當吐熱血死。三阿難來山開。彌勒與九十六千萬弟
【現代漢語翻譯】 現代漢語譯本 不（要）與（之）開門。你從門鑰孔中來。阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）隨即從鑰孔中進入懺悔。大迦葉（Mahakasyapa，佛教中的重要人物，以頭陀行著稱）不要再責備他。迦葉（Kasyapa）用手撫摸他的頭說：『我故意讓你得道的。你不要有嫌隙怨恨。我也是這樣。』大迦葉（Mahakasyapa）對阿難（Ananda）說：『從轉法輪經（轉法輪經，佛教經典）到大般涅槃（Mahaparinirvana，佛教術語，指佛陀的最終涅槃），彙集成為四阿含（Agama，佛教經典彙編），即增一阿含（Ekottara Agama）、中阿含（Majjhima Agama）、長阿含（Digha Agama）、相應阿含（Samyutta Agama）。這被稱為修妒路法藏（Sutra Pitaka，經藏）。』 眾羅漢（Arhat，佛教術語，指已證得阿羅漢果位的修行者）又問：『誰能明瞭彙集毗尼法藏（Vinaya Pitaka，律藏）？』都說：『長老優波離（Upali，佛陀的十大弟子之一，以持戒精嚴著稱）。在五百羅漢（Arhat）中，持律第一。我們現在請優波離（Upali）接受教導。』優波離（Upali）登上獅子座說：『佛在何處宣說毗尼結戒？』當時須提陀迦蘭陀（Sudatta-kalandaka）長者之子，初次犯淫慾法，開始結下大罪。 眾羅漢（Arhat）思惟：『誰能明瞭學習阿毗曇藏（Abhidhamma Pitaka，論藏）？』想到：『長老阿難（Ananda）在五百羅漢（Arhat）中，理解修多羅（Sutra，經）的意義第一。我們現在請阿難（Ananda）接受請求。』阿難（Ananda）接受請求。佛在舍婆提城（Sravasti，古印度城市，佛陀在此弘法多年）宣說五怖、五罪、五除、五滅。因為這個因緣，此生身心感受無量喜悅，又墮入惡道中。』這些等被稱為阿毗曇藏（Abhidhamma Pitaka）。（出自《大智度論》第二卷） 迦葉（Kasyapa）結集法藏完畢，進入雞足山（Kukkutapada Giri）等待彌勒佛（Maitreya Buddha）。 迦葉（Kasyapa）結集法藏完畢。進入雞足山（Kukkutapada Giri）。將山破開為三分。在其中鋪上草，鋪上布。然後自己思惟，對自己的身體說：『如來（Tathagata，佛陀的稱號之一）過去用糞掃衣（Pamsukula，指僧人穿的用廢棄物製成的衣服）覆蓋你，乃至爲了彌勒（Maitreya）的法藏，你應該住在這裡。』因此說偈語： 『我以神通力，當知於此身，以糞掃衣覆，至彌勒（Maitreya）出世，時我為彌勒（Maitreya），教化諸弟子。』 隨即進入三三昧（Samadhi，佛教術語，指禪定），像進入涅槃（Nirvana，佛教術語，指解脫）一樣，用三座山覆蓋身體，像兒子進入母親的腹中，自身不會毀壞。二、如果阿阇世王（Ajatasatru，古印度國王）來，先約定相見，來的時候山應當打開。阿阇世王（Ajatasatru）如果不見我，應當吐血而死。三、阿難（Ananda）來的時候山會打開，彌勒（Maitreya）與九十六千萬弟子。
【English Translation】 English version Do not open the door for him. You came through the keyhole.' Ananda (Ananda, one of the ten major disciples of the Buddha, known for his exceptional memory) then entered through the keyhole to repent. Mahakasyapa (Mahakasyapa, an important figure in Buddhism, known for his ascetic practices) should no longer blame him. Kasyapa (Kasyapa) stroked his head and said, 'I deliberately let you attain the Way. You should not have resentment or hatred. I am the same.' Mahakasyapa (Mahakasyapa) said to Ananda (Ananda), 'From the Sutra of Turning the Wheel of Dharma (Dhammacakkappavattana Sutta, a Buddhist scripture) to the Mahaparinirvana (Mahaparinirvana, a Buddhist term referring to the final Nirvana of the Buddha), collect them into the Four Agamas (Agama, a compilation of Buddhist scriptures), namely the Ekottara Agama, the Majjhima Agama, the Digha Agama, and the Samyutta Agama. This is called the Sutra Pitaka (Sutra Pitaka, the collection of discourses).' The Arhats (Arhat, a Buddhist term referring to practitioners who have attained the Arhat fruit) then asked, 'Who can clearly understand and compile the Vinaya Pitaka (Vinaya Pitaka, the collection of monastic rules)?' They all said, 'Elder Upali (Upali, one of the ten major disciples of the Buddha, known for his strict adherence to the precepts). Among the five hundred Arhats (Arhat), he is the foremost in upholding the precepts. We now invite Upali (Upali) to receive instruction.' Upali (Upali) ascended the lion throne and said, 'Where did the Buddha preach the Vinaya and establish the precepts?' At that time, the son of the elder Sudatta-kalandaka, for the first time committed the act of lust and began to incur great sin. The Arhats (Arhat) pondered, 'Who can clearly understand and study the Abhidhamma Pitaka (Abhidhamma Pitaka, the collection of philosophical treatises)?' They thought, 'Elder Ananda (Ananda) is the foremost among the five hundred Arhats (Arhat) in understanding the meaning of the Sutras (Sutra, discourses). We now invite Ananda (Ananda) to accept the request.' Ananda (Ananda) accepted the request. The Buddha preached in the city of Sravasti (Sravasti, an ancient Indian city where the Buddha taught for many years) about the five fears, five sins, five removals, and five extinctions. Because of this cause, this life's body and mind experience immeasurable joy, and also fall into evil realms.' These are called the Abhidhamma Pitaka. (From the second volume of the Mahaprajnaparamita Sastra) Kasyapa (Kasyapa) finished compiling the Dharma treasury and entered Kukkutapada Giri (Kukkutapada Giri) to await Maitreya Buddha (Maitreya Buddha). Kasyapa (Kasyapa) finished compiling the Dharma treasury. He entered Kukkutapada Giri (Kukkutapada Giri). He broke the mountain into three parts. He spread grass and cloth in it. Then he thought to himself and said to his body, 'The Tathagata (Tathagata, one of the titles of the Buddha) used to cover you with rags (Pamsukula, referring to clothes made from discarded materials worn by monks), and even for the sake of Maitreya's (Maitreya) Dharma treasury, you should stay here.' Therefore, he spoke the verse: 'With my supernatural power, know that this body, is covered with rags, until Maitreya (Maitreya) appears in the world, then I will be for Maitreya (Maitreya), teaching the disciples.' Then he entered the three Samadhis (Samadhi, a Buddhist term referring to meditation), like entering Nirvana (Nirvana, a Buddhist term referring to liberation), covering his body with three mountains, like a child entering the mother's womb, and he himself will not be destroyed. Two, if King Ajatasatru (Ajatasatru, an ancient Indian king) comes, first make an appointment to meet, and when he comes, the mountain should open. If King Ajatasatru (Ajatasatru) does not see me, he should vomit blood and die. Three, when Ananda (Ananda) comes, the mountain will open, and Maitreya (Maitreya) will be with ninety-six million disciples.
子來此。取迦葉身以示眷屬。令悉學我持戒功德(出阿育王經第七卷)。
大迦葉賓頭盧君屠缽嘆羅云不般涅槃至佛法滅盡五
彌勒佛。亦以三乘法。教我弟子。大迦葉者。當佐彌勒勸化。又君屠缽嘆比丘。賓頭盧比丘。羅云比丘。四大聲聞。約不般涅槃。須佛法沒盡。然後乃般涅槃。大迦葉住摩竭國界毗提村中山。彌勒當與數千人往至其所。諸鬼神等。當爲開石門見其禪窟。時彌勒佛。申右手指。以示迦葉。告諸民人。過去久遠釋迦佛弟子。名曰迦葉。頭陀第一。今故現在。彌勒佛。當取迦葉僧伽梨著之。迦葉身體奄忽星散。彌勒取種種花。當供養迦葉。有敬心故(出彌勒下生經)。
賓頭盧以神力取樹提缽被擯拘耶尼六
王舍城中樹提居士。入海客還。餉一栴檀作缽。置絡囊中。懸高杙上言。若沙門婆羅門。能不以梯杖得者。便取。富樓那等皆言。欲見神力掉頭而去。賓頭盧。姓頗羅墮詣樹提。樹提言。善來頗羅墮。能不以梯杖取缽者與。賓頭盧入定。伸手取缽。居士以盛滿飯授之。食已持去。有一比丘。少欲知足。問從何處得。賓頭盧具說上事。少欲比丘訶責言。為受赤裸外道物。云何名比丘。于未受大戒人前。現過人聖法。訶已白佛。佛集僧。問賓頭盧。汝實作是事不。答言。實爾
【現代漢語翻譯】 現代漢語譯本： 『你來這裡，取出迦葉（Kasyapa，釋迦牟尼佛的大弟子，以苦行著稱）的遺體，展示給你的眷屬，讓他們都學習我持戒的功德。』（出自《阿育王經》第七卷）
大迦葉（Mahakasyapa），賓頭盧（Pindola），君屠缽嘆（Kundopadhana），羅云（Rahula）不會般涅槃（Parinirvana，完全的涅槃），直到佛法滅盡，五彌勒佛（Maitreya Buddha，未來佛）出現。也會用三乘法教導我的弟子。大迦葉將會協助彌勒佛勸化世人。還有君屠缽嘆比丘，賓頭盧比丘，羅云比丘，這四大聲聞（Sravaka，佛陀的弟子），約定不入般涅槃，必須等到佛法滅盡之後才入般涅槃。大迦葉住在摩揭陀國（Magadha）境內的毗提村（Vidhi）中山中。彌勒佛將會帶領數千人前往那裡。諸鬼神等，將會為他們打開石門，讓他們看到迦葉禪修的洞窟。那時，彌勒佛會伸出右手指，指著迦葉，告訴民眾：『這是過去很久遠的釋迦牟尼佛（Sakyamuni Buddha）的弟子，名叫迦葉，是頭陀（Dhuta，苦行）第一。現在仍然存在。』彌勒佛會取迦葉的僧伽梨（Sanghati，袈裟）穿上。迦葉的身體會突然星散。彌勒佛會取各種各樣的花，來供養迦葉，因為他心懷敬意。（出自《彌勒下生經》）
賓頭盧（Pindola）用神力取樹提缽（Sundarika-bharadvaja），因此被擯出拘耶尼（Kausambi）。
在王舍城（Rajagrha）中，樹提居士（Sundarika）出海經商歸來，獻上一個旃檀木缽。他把缽放在一個絡囊中，懸掛在高高的木樁上，說：『如果哪個沙門（Sramana，出家修行者）或婆羅門（Brahmana，古印度祭司），能不用梯子或棍杖拿到這個缽，就給他。』富樓那（Purna）等人聽了都說，『想看神力』，然後搖搖頭離開了。賓頭盧，姓頗羅墮（Bharadvaja），來到樹提家。樹提說：『歡迎你，頗羅墮。如果能不用梯子或棍杖拿到缽，就給你。』賓頭盧入定，伸手取缽。居士盛滿飯給他。他吃完后拿著缽離開了。有一位比丘，少欲知足，問他從哪裡得到的。賓頭盧詳細地說了事情的經過。這位少欲比丘呵斥他說：『爲了接受外道（Tirthika，非佛教的修行者）的物品，怎麼能叫比丘呢？在沒有受大戒的人面前，顯現過人的聖法。』呵斥完畢后，稟告了佛陀。佛陀召集僧眾，問賓頭盧：『你真的做了這件事嗎？』他回答說：『確實如此。』
【English Translation】 English version: 『Come here. Take Kasyapa's (Mahakasyapa, one of the principal disciples of the Buddha, known for his ascetic practices) body and show it to your relatives, so that they may all learn from my merit of upholding the precepts.』 (From the seventh volume of the Asokavadana)
Mahakasyapa, Pindola, Kundopadhana, and Rahula will not enter Parinirvana (complete Nirvana) until the Dharma is extinguished and the five Maitreya Buddhas (the future Buddha) appear. They will also teach my disciples using the Three Vehicles. Mahakasyapa will assist Maitreya Buddha in converting the world. Furthermore, the Bhikshu Kundopadhana, the Bhikshu Pindola, and the Bhikshu Rahula, these four great Sravakas (disciples of the Buddha), have agreed not to enter Parinirvana until the Dharma is extinguished. Mahakasyapa resides in a mountain in the village of Vidhi within the kingdom of Magadha. Maitreya will lead thousands of people to that place. The spirits and gods will open the stone gate for them, allowing them to see Kasyapa's meditation cave. At that time, Maitreya Buddha will extend his right finger, pointing to Kasyapa, and tell the people: 『This is Sakyamuni Buddha's (Sakyamuni Buddha) disciple from a long time ago, named Kasyapa, who is foremost in ascetic practices (Dhuta). He is still present today.』 Maitreya Buddha will take Kasyapa's Sanghati (Sanghati, monastic robe) and wear it. Kasyapa's body will suddenly scatter like stars. Maitreya Buddha will take various flowers to offer to Kasyapa, because he holds him in reverence. (From the Maitreya Bodhisattva Sutra)
Pindola (Pindola) used his supernatural powers to take Sundarika-bharadvaja's bowl, and was therefore banished from Kausambi (Kausambi).
In Rajagrha (Rajagrha), the householder Sundarika (Sundarika) returned from a trading voyage at sea and offered a sandalwood bowl. He placed the bowl in a net bag and hung it on a high stake, saying: 『If any Sramana (Sramana, wandering ascetics) or Brahmana (Brahmana, a member of the priestly class) can obtain this bowl without using a ladder or staff, it is theirs.』 Purna (Purna) and others all said, 『We want to see supernatural powers,』 and then shook their heads and left. Pindola, whose family name was Bharadvaja (Bharadvaja), came to Sundarika's house. Sundarika said: 『Welcome, Bharadvaja. If you can obtain the bowl without using a ladder or staff, it is yours.』 Pindola entered into meditation and reached out his hand to take the bowl. The householder filled it with rice and gave it to him. After eating, he took the bowl and left. A Bhikshu (Bhikshu, a Buddhist monk) who was content with little asked him where he had obtained it. Pindola explained the matter in detail. The Bhikshu, content with little, rebuked him, saying: 『How can you be called a Bhikshu when you accept objects from non-Buddhists (Tirthika, adherents to non-Buddhist doctrines)? You have displayed superhuman powers before those who have not received the full precepts.』 After rebuking him, he reported it to the Buddha. The Buddha gathered the Sangha (Sangha, the Buddhist monastic community) and asked Pindola: 『Did you really do this?』 He replied: 『Indeed, I did.』
。佛語頗羅墮。盡形擯汝。不應得在閻浮提住。賓頭盧。奉教還房。付臥具床榻還僧。持衣缽。從閻浮提沒。現瞿耶尼。教化四眾廣興佛事(出十誦律六誦第二卷僧祇彌沙塞四分大同小異)。
憍陳拘鄰等五人在先得道二緣七
佛在迦毗羅衛國。尼拘盧陀僧伽藍。諸釋問佛。憍陳如等。宿有何緣。如來出世法鼓初振。最先得聞甘露始降便蒙沾澤。異口同音稱讚無量。比丘聞之。以事白佛。佛言。非獨今日先度五人。我于久遠亦濟此等。以身為船。救彼沒溺全其生命。吾今成佛先拔濟之。比丘白佛。此事云何。佛言。過去閻浮提。波羅㮈國王。名梵摩達。時有薩薄。名勒那阇耶。游外林間見有一人。涕泣悲切。以索系樹。以頭入羅。自殺取死。便前問之。汝何以爾。喻令舍索。報言。貧窮負債。債主剝奪。日夜催切。天地雖曠容身無處。故避此苦。爾時薩薄。即語之曰。卿但自釋。所負多少悉代汝償。作是語已。彼人便休。歡喜踴躍。隨從薩薄俱至市中。宣令一切雲。欲償債。時諸債主。競共雲集來者無限。空竭其財猶不畢價。妻子窮凍乞丐自活。時有眾賈。勸進薩薄。欲共入海。即答之曰。我今窮困無所復有。何緣得從。眾人報言。我等眾人凡有五百。出錢開分共辦船具。眾人投合獲金三千兩。薩薄以金
【現代漢語翻譯】 現代漢語譯本：佛陀告訴頗羅墮（Phāradvāja）。『你將被永遠驅逐，不應該再在閻浮提（Jambudvīpa，指我們所居住的世界）居住。』賓頭盧（Piṇḍola，阿羅漢名）接受教誨返回房間，將臥具床榻歸還僧眾，帶著衣缽，從閻浮提消失，顯現在瞿耶尼（Goyānī，四大部洲之一），教化四眾弟子，廣泛興盛佛事（出自《十誦律》、《六誦》、《僧祇律》、《彌沙塞律》、《四分律》，內容大同小異）。
憍陳如（Kauṇḍinya）等五人最初得道，是由於過去的兩種因緣和現在的七種因緣：
佛陀在迦毗羅衛國（Kapilavastu）的尼拘盧陀僧伽藍（Nigrodhārāma）時，諸位釋迦族人問佛陀：『憍陳如等人，宿世有什麼因緣，如來出世，法鼓初次震響，他們最先聽聞，甘露開始降下，他們便蒙受恩澤，異口同聲地稱讚無量功德？』比丘聽聞此事，稟告佛陀。佛陀說：『不僅僅是今天先度化這五人，我在久遠之前也救濟過他們，以自身為船，救助他們免於溺水，保全他們的生命。我如今成佛，所以先救拔他們。』比丘問佛陀：『這是什麼緣故呢？』佛陀說：『過去在閻浮提，波羅㮈國（Varanasi）的國王，名叫梵摩達（Brahmadatta）。當時有一位薩薄（Sārthavāha，商隊首領），名叫勒那阇耶（Ratnaśraya）。他在郊外樹林間看見一個人，正在哭泣悲傷，用繩索繫在樹上，將頭伸入繩圈，想要自殺。薩薄便上前詢問他：『你為什麼要這樣做？』勸說他放下繩索。那人回答說：『我貧窮負債，債主剝削掠奪，日夜催逼，天地雖然廣闊，卻沒有我容身之處，所以要躲避這痛苦。』當時薩薄便對他說：『你只管解開繩索，所欠的債務無論多少，我都替你償還。』說完這些話后，那人便停止了自殺，歡喜踴躍。跟隨薩薄一同來到市場中，宣告眾人說：『我要替他還債。』當時各位債主，爭先恐後地聚集而來，人數眾多無法計數，薩薄用盡了他的財產，仍然無法還清所有的債務，他的妻子兒女窮困飢餓，只能靠乞討為生。當時有許多商人，勸說薩薄一起入海經商，薩薄回答說：『我現在窮困潦倒，一無所有，怎麼能和你們一起去呢？』眾人回答說：『我們這些人總共有五百人，大家出錢集資，共同置辦船隻。』眾人湊集了三千兩黃金，薩薄用這些黃金
【English Translation】 English version: The Buddha said to Phāradvāja. 'You are banished for life and should not live in Jambudvīpa (the world we live in).' Piṇḍola (name of an Arhat) accepted the teaching and returned to his room, returning the bedding and furniture to the Sangha, and with his robes and bowl, disappeared from Jambudvīpa, appearing in Goyānī (one of the four continents), teaching the fourfold assembly and widely promoting the Buddha's work (from the Tenfold Vinaya, the Sixth Recitation, the Saṃghika Vinaya, the Mahīśāsaka Vinaya, and the Fourfold Vinaya, with minor differences in content).
Kauṇḍinya and the other five attained enlightenment first due to two past causes and seven present causes:
When the Buddha was in the Nigrodhārāma in Kapilavastu, the Śākya clan asked the Buddha: 'What past causes did Kauṇḍinya and others have that, when the Tathāgata appeared in the world and the Dharma drum first sounded, they were the first to hear it, and when the nectar began to fall, they received its grace, praising immeasurable merits in unison?' The monks heard of this and reported it to the Buddha. The Buddha said: 'It is not only today that I first liberated these five people, but I also saved them long ago, using myself as a boat to save them from drowning and preserve their lives. Now that I have become a Buddha, I will first liberate them.' The monks asked the Buddha: 'What is the reason for this?' The Buddha said: 'In the past, in Jambudvīpa, the king of Varanasi was named Brahmadatta. At that time, there was a Sārthavāha (caravan leader) named Ratnaśraya. He saw a man in the outer forest, weeping sadly, tying a rope to a tree, putting his head in the noose, wanting to commit suicide. The Sārthavāha went forward and asked him: 'Why are you doing this?' He persuaded him to put down the rope. The man replied: 'I am poor and in debt, the creditors exploit and plunder me, urging me day and night, and although the world is vast, there is no place for me to live, so I want to escape this suffering.' At that time, the Sārthavāha said to him: 'Just untie the rope, and I will repay whatever debts you owe.' After saying these words, the man stopped his suicide and rejoiced. He followed the Sārthavāha to the market, announcing to the crowd: 'I will repay his debts.' At that time, the creditors gathered in droves, countless in number, and the Sārthavāha exhausted his wealth, but still could not repay all the debts, and his wife and children were poor and hungry, and could only live by begging. At that time, many merchants persuaded the Sārthavāha to go to sea to do business together, and the Sārthavāha replied: 'I am now poor and destitute, with nothing left, how can I go with you?' The people replied: 'There are a total of five hundred of us, and everyone will contribute money to jointly purchase ships.' The people raised three thousand taels of gold, and the Sārthavāha used this gold
千兩辦船。千兩辦糧。千兩用待船上所須余給妻子。便於海邊。施作大船船成馳去。便於道中。卒遇黑風。破碎船舫。眾人無依。中有五人。共白薩薄。依汝來此。今當沒死。危險垂至。愿見拔度。薩薄答曰。吾聞大海不宿死屍。汝等今者悉各捉我。當殺身以濟爾厄。誓求作佛。后成佛時。當以無上法船度汝生死。作是語已。以刀自刎。命斷之後。海神起風吹至彼岸。得度大海皆獲安隱。欲知爾時勒那阇耶者。今我身是。時五人者。拘鄰等是(其一出賢愚經第十卷)。
佛在羅閱祇竹園中。阿難又以問佛。阿若憍陳如伴黨五人。宿有何緣。法鼓初震獨先得聞。佛言。先世之時食啖我肉致得安隱。是故今日先得法食用致解脫。過去劫時此閻浮提。有大國王。名曰設頭羅健寧。領閻浮提八萬四千國。有火星現。相師白王。當旱。天遂不雨經十二年。王大憂愁。計現民口。算數倉庫一切人民日得一升。猶尚不足死亡者眾。王自唸曰。當設何計濟活人民。即立誓言。今此國人饑羸無食。我舍此身愿為大魚。以我身肉充濟一切。即上樹端自投于地。即時命終。于大河中為化生魚。其身長大五百由旬。時有木工五人。各赍斤斧往至河邊。規斫林木。魚曰。汝等須食。來取我肉飽赍還去。后成佛時當以法食濟脫汝等。汝告國人
【現代漢語翻譯】 現代漢語譯本： 用一千兩銀子來辦理船隻，一千兩銀子來辦理糧食，一千兩銀子用來供給妻子和船上所需。於是在海邊，開始建造大船，船造好后就出發了。在路途中，突然遭遇黑風，船隻破碎，眾人無所依靠。其中有五個人，一起對薩薄（菩薩）說：『依靠你才來到這裡，現在將要淹死，危險馬上來臨，希望你能救度我們。』薩薄（菩薩）回答說：『我聽說大海不容留死屍。你們現在都抓住我，我將犧牲自己的生命來救濟你們的危難，我發誓要成佛，將來成佛的時候，將用無上的法船來救度你們脫離生死。』說完這些話后，就用刀自刎。斷氣之後，海神颳起風將他們吹到彼岸，得以脫離大海，都獲得了平安。想要知道那時勒那阇耶（寶生如來前身）是誰嗎？就是現在的我（釋迦牟尼佛）。當時的五個人，就是拘鄰等五比丘。
佛陀在羅閱祇（王舍城）的竹園中。阿難又向佛陀請教：阿若憍陳如（五比丘之一）等五人，宿世有什麼因緣，能在法鼓初次震響時就最先聽到？佛陀說：過去世的時候，他們吃我的肉才得以平安，所以今天才能最先得到法食而獲得解脫。過去劫的時候，這閻浮提（世界）有一位大國王，名叫設頭羅健寧（善護），統治著閻浮提的八萬四千個國家。當時有火星出現，相師告訴國王，將要發生旱災。於是天不下雨，持續了十二年。國王非常憂愁，計算現有的糧食，就算只給百姓每人每天一升，仍然不夠，死亡的人很多。國王自己想：應該用什麼辦法來救濟百姓呢？於是立下誓言：現在國家的人民飢餓沒有食物，我捨棄這個身體，願意變成一條大魚，用我的肉來充飢救濟一切。說完就爬上樹頂，自己跳到地上。當時就死了，在大河中化產生一條大魚，身長五百由旬（古代長度單位）。當時有五個木匠，各自拿著斧頭來到河邊，打算砍伐樹木。魚說：你們需要食物，來取我的肉，吃飽了再回去。將來我成佛的時候，將用佛法來救度你們。你們告訴國人。
【English Translation】 English version: A thousand pieces of silver were used to prepare a boat. A thousand pieces of silver were used to prepare provisions. A thousand pieces of silver were used to provide for the needs of the boat and to provide for his wife and children. Then, at the seashore, he began to build a large boat. Once the boat was completed, it set sail. On the way, they suddenly encountered a black wind, and the boat was shattered. The people had nothing to rely on. Among them, five people together said to the Satva (Bodhisattva): 'We came here relying on you. Now we are about to drown and die, and danger is imminent. We hope that you can save us.' The Satva (Bodhisattva) replied: 'I have heard that the great ocean does not harbor corpses. All of you now grab onto me. I will sacrifice my life to save you from this calamity. I vow to become a Buddha, and when I become a Buddha, I will use the supreme Dharma boat to deliver you from birth and death.' After saying these words, he cut his own throat with a knife. After he died, the sea god stirred up a wind and blew them to the other shore. They were able to escape the great ocean and all obtained peace. Do you want to know who Leruna-sheye (Ratnasambhava Buddha's previous life) was at that time? It is I (Shakyamuni Buddha) now. The five people at that time were Kondanna and the others.
The Buddha was in the Bamboo Grove in Rajagriha (King's Abode). Ananda again asked the Buddha: What karmic connection did Ajnata Kondanna (one of the five bhikkhus) and the other five have in their past lives, that they were the first to hear the Dharma drum when it was first sounded? The Buddha said: In a past life, they were able to be safe because they ate my flesh. That is why today they are the first to receive the Dharma food and attain liberation. In a past kalpa (eon), in this Jambudvipa (world), there was a great king named Setura-Kianing (Good Protector), who ruled over 84,000 countries in Jambudvipa. At that time, a comet appeared, and a fortune teller told the king that there would be a drought. Then it did not rain for twelve years. The king was very worried. He calculated the existing food, and even if he only gave each person one sheng (a unit of measurement) per day, it would still not be enough, and many people were dying. The king thought to himself: What method should I use to save the people? So he made a vow: Now the people of the country are hungry and have no food. I will give up this body and be willing to become a large fish, using my flesh to feed and save everyone. After saying this, he climbed to the top of a tree and jumped to the ground himself. At that time, he died and was transformed into a large fish in the great river, with a body length of five hundred yojanas (an ancient unit of length). At that time, there were five carpenters, each carrying an axe, who came to the riverbank, intending to cut down trees. The fish said: You need food, come and take my flesh, eat your fill and then go back. When I become a Buddha in the future, I will use the Dharma to save you. You tell the people of the country.
須食者來。五人歡喜具如其語。語於國人展轉相報遍閻浮提悉皆來集。啖食其肉一脅肉盡。即自轉身復取一脅。食盡還生。如是翻覆。恒以身肉給濟一切。經十二年。其諸眾生食肉者皆生慈心。命終生天。時設頭羅健寧王者。則我身是。時五伐木人。憍陳如等是。其諸人民后食肉者。今八萬諸天。及諸弟子得度者是(其二出賢愚經第四卷)。
郁鞞羅那提伽耶三迦葉受佛化悟道八
郁鞞羅婆界有梵志。名鞞羅迦葉。將五百螺髻梵志。已為尊者。鴦伽摩竭國皆稱為羅漢。佛到迦葉所語言。我欲寄止一宿。答言。不惜。但此室有毒龍恐相害耳。佛言。無苦。迦葉言。隨意。佛即入石室。結加趺坐直身正意。龍見放煙佛亦放煙。龍復放火佛亦放火。時石室中煙火俱起。迦葉遙見。瞿曇可惜為毒龍所害。佛即降龍盛置缽中。明旦將往至迦葉所。告言。毒龍今在缽內。迦葉念言。瞿曇雖得羅漢有大神力。猶不如我。白佛言。可止我當給食。佛曰。汝能身自及日時到者我當受請迦葉言。我當自來佛住食。食竟還石室宿。其夜入火光三昧照彼石室。迦葉即與徒眾圍繞。白佛。今時已到。可還就食。沙門昨夜何故有此大火。佛告迦葉。我昨夜入火光三昧。令此石室洞然大明。迦葉嘆大威德。猶言不如我得羅漢。佛食竟更宿
【現代漢語翻譯】 現代漢語譯本：需要食物的人就來。這五個人歡喜地按照他的話去做。他們把這件事告訴了國人，訊息輾轉相傳，傳遍整個閻浮提（Jambudvipa，指我們所居住的這個世界），所有人都聚集而來。他們吃他的肉，一條肋骨的肉吃完了，他就自己轉身再取一條肋骨。肉吃完了又重新長出來。就這樣反覆不斷，他總是用自己的肉來救濟一切眾生。經過十二年，那些吃他肉的眾生都生起了慈悲之心，命終之後都升到了天上。當時的設頭羅健寧王（King Sataraksa），就是我的前身。當時的五個伐木人，就是憍陳如（Ajnatakaundinya）等人。那些後來吃肉的人民，就是現在的八萬諸天，以及那些得到度化的弟子。（出自《賢愚經》第四卷）
郁鞞羅那提伽耶三迦葉受佛化悟道第八
在郁鞞羅婆界（Uruvilva）有一個名叫鞞羅迦葉（Uruvilva-Kasyapa）的梵志（Brahmin，指婆羅門教修行者），他帶領著五百個髮髻為螺狀的梵志，已經被尊為尊者（Revered One）。鴦伽（Anga）和摩竭陀國（Magadha）的人民都稱他們為阿羅漢（Arhat，指已證得解脫的聖者）。佛陀來到迦葉所在的地方，對他說：『我想在這裡借住一晚。』迦葉回答說：『我不吝惜地方，只是這個石室裡有毒龍，恐怕會傷害你。』佛陀說：『沒關係。』迦葉說：『隨你便。』佛陀就進入石室，結跏趺坐（lotus position），端正身心。毒龍看見佛陀，就放出煙霧，佛陀也放出煙霧。毒龍又放出火焰，佛陀也放出火焰。當時石室中煙火交加。迦葉在遠處看見，心想：『瞿曇（Gautama，指釋迦牟尼佛）可惜了，要被毒龍所害了。』佛陀隨即降伏了毒龍，把它放在缽中。第二天早上，佛陀拿著缽來到迦葉那裡，告訴他說：『毒龍現在在缽里。』迦葉心想：『瞿曇雖然證得了阿羅漢，有大神力，還是不如我。』他告訴佛陀說：『你可以住在這裡，我來供養你食物。』佛陀說：『你能親自來，並且時間到了，我就接受你的邀請。』迦葉說：『我親自來。』佛陀就住在那裡接受供養。吃完飯後，佛陀回到石室住宿。那天晚上，佛陀進入火光三昧（Samadhi of Fiery Light），照亮了那個石室。迦葉就和他的徒眾一起圍繞著石室，告訴佛陀說：『現在時間到了，可以去吃飯了。沙門（Sramana，指修行者）昨晚為什麼有這麼大的火光？』佛陀告訴迦葉說：『我昨晚進入火光三昧，讓這個石室一片光明。』迦葉讚歎佛陀有大威德，但仍然說不如自己證得了阿羅漢。佛陀吃完飯後，又回到石室住宿。
【English Translation】 English version: 'Those who need food, come.' The five people joyfully did as he said. They told the people of the country, and the news spread throughout Jambudvipa (the world we live in), and all gathered. They ate his flesh, and when one rib's worth of flesh was gone, he would turn himself and take another rib. When the flesh was eaten, it would grow back again. He continued in this way, constantly using his own flesh to provide for all beings. After twelve years, those who ate his flesh all developed compassionate hearts, and after death, they were reborn in the heavens. The King Sataraksa (King Sataraksa) at that time was my former self. The five woodcutters at that time were Ajnatakaundinya (Ajnatakaundinya) and others. The people who ate the flesh later are now the eighty thousand devas (devas), and those disciples who have attained liberation. (From the Fourth Volume of the Sutra of the Wise and Foolish)'
Uruvilva, Nadi, and Gaya Kasyapa Converted and Enlightened by the Buddha, Chapter Eight
In Uruvilva (Uruvilva) there was a Brahmin (Brahmin) named Uruvilva-Kasyapa (Uruvilva-Kasyapa), who led five hundred Brahmins with coiled hair, and was already revered as a Revered One. The people of Anga (Anga) and Magadha (Magadha) all called them Arhats (Arhats). The Buddha came to where Kasyapa was and said, 'I would like to stay here for one night.' Kasyapa replied, 'I do not begrudge the space, but there is a poisonous dragon in this stone chamber, and I fear it will harm you.' The Buddha said, 'It is no trouble.' Kasyapa said, 'As you wish.' The Buddha then entered the stone chamber, sat in the lotus position (lotus position), and straightened his body and mind. The dragon saw the Buddha and emitted smoke, and the Buddha also emitted smoke. The dragon then emitted fire, and the Buddha also emitted fire. At that time, smoke and fire arose together in the stone chamber. Kasyapa saw this from afar and thought, 'Gautama (Gautama) is a pity, he will be harmed by the poisonous dragon.' The Buddha then subdued the dragon and placed it in his bowl. The next morning, the Buddha took the bowl to Kasyapa and told him, 'The poisonous dragon is now in the bowl.' Kasyapa thought, 'Although Gautama has attained Arhatship (Arhat), and has great spiritual power, he is still not as good as me.' He told the Buddha, 'You can stay here, and I will provide you with food.' The Buddha said, 'If you can come personally, and when the time comes, I will accept your invitation.' Kasyapa said, 'I will come personally.' The Buddha stayed there and accepted the offering. After eating, the Buddha returned to the stone chamber to stay. That night, the Buddha entered the Samadhi of Fiery Light (Samadhi of Fiery Light), illuminating the stone chamber. Kasyapa and his disciples surrounded the stone chamber and told the Buddha, 'Now is the time, you can go to eat. Sramana (Sramana), why was there such a great fire last night?' The Buddha told Kasyapa, 'Last night I entered the Samadhi of Fiery Light, making this stone chamber brightly lit.' Kasyapa praised the Buddha for having great power, but still said that he was not as good as himself for attaining Arhatship. After the Buddha finished eating, he returned to the stone chamber to stay.
一林。明日迦葉復迎還食。佛言。汝並在前吾尋后往。先詣閻浮提樹。取此樹果坐迦葉座。迦葉後到曰。云何已在先至耶。佛言。此果色好香美汝可食之。迦葉念。此沙門有大神足。猶不如我得阿羅漢。佛食竟還本林坐。更放種種神力。欲攝取迦葉。四天王天釋提桓因等。並赍供具來供養佛。迦葉並五百弟子。舍事火具凈衣澡瓶。擲尼連禪水中。往詣佛所。佛次第為五百人說法。即于座上諸塵垢盡得法眼凈。皆白佛言。愿欲出家。佛言。善來比丘。快修梵行。得盡苦際。即為受具足戒。迦葉中弟名那提。居尼連禪水下流。有三百弟子。迦葉小弟名伽耶。居象頭山。有二百弟子。二弟見兄服道。俱往問言。從此大沙門。修學梵行勝耶。答曰。極為勝妙。各與眷屬同詣世尊。佛為說法。于坐悟道得法眼凈。白佛。我等欲于佛法中修習梵行。佛言。善來比丘快修梵行得盡苦際(出四分律二分第九卷)。
須菩提前身割口施僧得生天上九
舍衛國有長者。名曰拘留。無有兒子。禱神求之。天于空中而語之曰。長者福多無堪生者。是以無子。有天王壽終應生君家。後生兒名須菩提。端正聰辯慈仁博愛。白其父母。今欲請佛。父母聽許。即便請佛廣設供養。復白父母求作沙門。父母聽之。即隨如來還至祇洹便作沙門。
【現代漢語翻譯】 現代漢語譯本 一林（Ekavana）。明日，迦葉（Kashyapa，飲光，古印度著名苦行僧）將再次前來迎接齋飯。佛陀說：『你們都在前面走，我隨後就到。』佛陀先到閻浮提樹（Jambudvipa，一種樹名）下，取了樹上的果實，坐在迦葉的座位上。迦葉後來到了，說：『為什麼您已經在先到了呢？』佛陀說：『這果實顏色好看，香味濃郁，你可以吃吃看。』迦葉心想：『這沙門（Shramana，出家修道者）有大神力，但還是不如我得了阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）果位。』佛陀吃完后回到原來的樹林坐下，又放出種種神通力量，想要攝受迦葉。四天王天（Chatur Maharajika，佛教的護法天神）的釋提桓因（Shakra Devanam Indra，忉利天之主）等，都帶著供養的器具來供養佛陀。迦葉和他的五百弟子，捨棄了事火的器具和乾淨的衣服澡瓶，扔到尼連禪河（Nairanjana River）中，前往佛陀所在之處。佛陀依次為五百人說法，他們當即在座位上諸塵垢盡除，得到了法眼凈（Dharma-chaksuh，證得預流果的智慧）。都對佛陀說：『願意出家。』佛陀說：『善來比丘（Bhiksu，出家男子），好好修行梵行（Brahmacharya，清凈的行為），得以斷盡苦的邊際。』佛陀就為他們授了具足戒（Upasampada，佛教中的正式出家戒）。迦葉的二弟名叫那提（Nadi Kashyapa），住在尼連禪河的下游，有三百弟子。迦葉的小弟名叫伽耶（Gaya Kashyapa），住在象頭山，有二百弟子。兩個弟弟見哥哥信奉佛道，一同前去問道：『跟隨這位大沙門，修行梵行更好嗎？』迦葉回答說：『極為殊勝美妙。』於是各自帶著眷屬一同前往世尊處。佛陀為他們說法，當即在座位上領悟了真道，得到了法眼凈。稟告佛陀說：『我們想在佛法中修習梵行。』佛陀說：『善來比丘，好好修行梵行，得以斷盡苦的邊際。』（出自《四分律》二分第九卷）。
須菩提（Subhuti，佛陀的十大弟子之一，解空第一）前身割口施僧得生天上九
舍衛國（Shravasti，古印度憍薩羅國首都）有位長者，名叫拘留（Kulya），沒有兒子。他向神祈禱求子。天神在空中對他說：『長者福報很多，沒有堪當做你兒子的。因此沒有兒子。有位天王壽命將盡，應當投生到你家。』後來生了個兒子，名叫須菩提，相貌端正，聰明善辯，慈悲仁愛，博學多才。須菩提稟告他的父母，說現在想請佛陀。父母聽許。他就請佛陀來，廣設供養。又稟告父母，請求出家做沙門。父母聽許。他就跟隨如來（Tathagata，佛陀的稱號之一）回到祇洹精舍（Jetavana Vihara），便做了沙門。
【English Translation】 English version Once, at Ekavana (a forest), Kashyapa (Kashyapa, a renowned ascetic in ancient India) was to come again the next day to receive food. The Buddha said, 'You all go ahead, and I will follow.' The Buddha first went to the Jambudvipa tree (a type of tree), took a fruit from the tree, and sat on Kashyapa's seat. When Kashyapa arrived later, he said, 'Why are you already here before me?' The Buddha said, 'This fruit is beautiful in color and fragrant; you can try it.' Kashyapa thought, 'This Shramana (a wandering ascetic) has great supernatural powers, but he is still not as good as me, who has attained the state of Arhat (a liberated being).' After the Buddha finished eating, he returned to the original forest and sat down, again emitting various supernatural powers, wanting to subdue Kashyapa. Shakra Devanam Indra (the lord of the Trayastrimsha Heaven) and others from the Chatur Maharajika Heaven (the Four Heavenly Kings), all brought offerings to venerate the Buddha. Kashyapa and his five hundred disciples abandoned their fire-worshipping implements, clean clothes, and water pitchers, throwing them into the Nairanjana River, and went to where the Buddha was. The Buddha preached to the five hundred people in order, and immediately on their seats, all defilements were removed, and they attained the Dharma-chaksuh (the pure Dharma eye). They all said to the Buddha, 'We wish to renounce the world.' The Buddha said, 'Welcome, Bhikshu (a Buddhist monk), diligently cultivate Brahmacharya (pure conduct), so as to end the boundary of suffering.' The Buddha then ordained them with the Upasampada (full ordination). Kashyapa's younger brother, named Nadi Kashyapa, lived downstream of the Nairanjana River and had three hundred disciples. Kashyapa's youngest brother, named Gaya Kashyapa, lived on Elephant Head Mountain and had two hundred disciples. The two younger brothers, seeing their elder brother embracing the Dharma, went together to ask, 'Is it better to cultivate Brahmacharya with this great Shramana?' Kashyapa replied, 'It is extremely excellent and wonderful.' Thereupon, each with their retinue, they went together to the World Honored One. The Buddha preached to them, and immediately on their seats, they awakened to the truth and attained the Dharma-chaksuh. They reported to the Buddha, 'We wish to cultivate Brahmacharya in the Buddha's Dharma.' The Buddha said, 'Welcome, Bhikshu, diligently cultivate Brahmacharya, so as to end the boundary of suffering.' (From the Vinaya-pitaka, volume 9).
Subhuti (Subhuti, one of the Buddha's ten great disciples, foremost in understanding emptiness) in a previous life cut his mouth to give alms to a monk and was reborn in the heavens nine times.
In Shravasti (the capital of the ancient Kosala kingdom), there was a wealthy man named Kulya, who had no son. He prayed to the gods for a son. A god spoke to him from the sky, saying, 'The wealthy man has much merit, but there is no one worthy to be born as your son. Therefore, you have no son. There is a Deva King whose life is about to end, and he should be reborn into your family.' Later, a son was born, named Subhuti, who was handsome, intelligent, eloquent, compassionate, and learned. Subhuti told his parents that he now wished to invite the Buddha. His parents agreed. He then invited the Buddha and made extensive offerings. He also asked his parents for permission to become a Shramana. His parents agreed. He then followed the Tathagata (one of the titles of the Buddha) back to the Jetavana Vihara and became a Shramana.
應時得阿惟顏。神通具足隨俗教化。在弟子中現作羅漢。阿難白佛言。此須菩提本修何功德。佛言。此人無數世時作貧家子。逢一比丘入城分衛遍無所得。爾時年少見其缽空。作禮白言。愿隨我歸當相供養。即隨到家取己食分供養道人。而自不食。道人食竟現飛而去。年少歡喜即發道意。緣是功德。後生天上九十一劫。今復來生長者家。爾時年少者今須菩提也。一施之福尚乃如此。況復多乎(出福報經)。
須菩提初生及出家十
昔舍衛國有大長者。名曰鳩留。財富無數無有子息。遍禱諸神了不能得。空中天曰。卿當得福子。有一天王垂應命終生長者家。長者大喜。卻後七日第一夫人即覺有娠。月滿生男名須菩提。色像第一聰明辯才。博愛多曉貴賤推敬。其見聞者有所作為。轉以法樂勸益一切。諸父兄弟共嫉恚之。語其母言。此兒不念。治家遊蕩無度。母言。此兒福德不與凡同。后須菩提索食母令婢預洗空器。答其無有。須菩提發器視之。自然百味飯香美。一切共食皆得安隱。諸父兄弟方知非凡。請佛及菩薩大眾設食。食畢兒從父母求作沙門。父即聽之。隨佛還祇洹。即作沙門。應時得阿惟顏。在弟子中現作羅漢(出十卷譬喻經第一卷)。
阿那律端正或謂美女欲意往向自成女人十一
阿那
【現代漢語翻譯】 現代漢語譯本 應時獲得阿惟顏（Arhat 果位）。神通具足，隨順世俗教化眾生。在佛的弟子中示現為阿羅漢。阿難（Ananda，佛陀的十大弟子之一）問佛說：『這位須菩提（Subhuti，佛陀的十大弟子之一，解空第一）過去修了什麼功德？』佛說：『此人在無數世以前，曾是貧窮人家的孩子。遇到一位比丘（bhiksu，出家修行的男子）進城乞食，到處都一無所得。當時這個年少的孩子看見比丘的缽是空的，就作禮說道：『請您隨我回家，我當供養您。』於是就跟隨他到家中，拿出自己的一份食物供養這位道人，而自己卻不吃。道人吃完后，顯現神通飛身而去。年少的孩子歡喜，當下就發了求道的意願。因為這個功德，後來轉生到天上九十一劫。如今又來投生到長者家。當時那個年少的孩子，就是現在的須菩提啊。』僅僅一次佈施的福報尚且如此，更何況是多次佈施呢？（出自《福報經》）。
須菩提初生以及出家
過去在舍衛國（Sravasti，古印度王國）有一位大長者，名叫鳩留（Koliya）。財富無數，卻沒有子嗣。他向各路神祇祈禱，始終不能如願。空中傳來天神的聲音說：『你應當會得到有福氣的兒子。』有一天王（Deva-raja，天神之王）垂憐應允，命終后投生到長者家。長者非常高興。過了七天，第一夫人就感到有了身孕。足月後生下一個男孩，取名叫須菩提。他的容貌端正第一，聰明有辯才。博愛而且通曉事理，受到貴賤之人的推崇和尊敬。凡是見到或聽到他的人，有所作為時，都會轉而用法樂勸勉利益一切眾生。他的叔伯兄弟們共同嫉妒他，對他的母親說：『這個孩子不思念治理家業，遊蕩無度。』母親說：『這個孩子的福德不是凡人可以比擬的。』後來須菩提要食物，母親讓婢女預先洗乾淨空空的器皿。婢女回答說沒有食物。須菩提打開器皿一看，自然顯現出百種美味飯食的香氣。大家一起食用，都得到安穩。叔伯兄弟們這才知道他不是凡人。於是請佛陀（Buddha，覺悟者）以及菩薩（Bodhisattva，追求覺悟的眾生）大眾來家中設齋供養。齋飯完畢后，須菩提向父母請求出家做沙門（sramana，出家修道者）。父親就答應了他。於是跟隨佛陀回到祇洹（Jetavana，祇樹給孤獨園）。當下就做了沙門。應時獲得阿惟顏（Arhat 果位）。在佛的弟子中示現為阿羅漢。（出自《十卷譬喻經》第一卷）。
阿那律（Aniruddha，佛陀的十大弟子之一，天眼第一）相貌端正，有人誤以為是美女，心生慾念前往親近，自己變成了女人
【English Translation】 English version He immediately attained Arhatship (Awei Yan). Endowed with supernatural powers, he taught and transformed beings in accordance with worldly customs. Among the Buddha's disciples, he manifested as an Arhat. Ananda (one of the ten great disciples of the Buddha) asked the Buddha: 'What merits did this Subhuti (one of the ten great disciples of the Buddha, foremost in understanding emptiness) cultivate in the past?' The Buddha said: 'In countless past lives, this person was the child of a poor family. He encountered a bhiksu (a male monastic mendicant) entering the city to beg for alms, but he received nothing. At that time, this young child saw that the bhiksu's bowl was empty, so he bowed and said: 'Please come home with me, and I will make offerings to you.' So he followed him home and offered his own portion of food to the ascetic, while he himself did not eat. After the ascetic finished eating, he manifested supernatural powers and flew away. The young child was delighted and immediately developed the aspiration for enlightenment. Because of this merit, he was later reborn in the heavens for ninety-one kalpas (an immense period of time). Now he has come to be reborn in the house of an elder. That young child was Subhuti.' The blessings of even a single act of giving are so great, how much more so are the blessings of many acts of giving? (From the 'Sutra of Blessings').
Subhuti's Birth and Renunciation
In the past, in Sravasti (an ancient Indian kingdom), there was a great elder named Koliya. He had countless riches but no children. He prayed to all the gods, but his prayers were not answered. A voice from the sky said: 'You shall have a blessed son.' A Deva-raja (king of the gods) took pity and agreed to be reborn in the elder's house. The elder was overjoyed. After seven days, his first wife felt that she was pregnant. After the full term, she gave birth to a boy, who was named Subhuti. His appearance was the most excellent, and he was intelligent and eloquent. He was loving and knowledgeable, and he was respected by people of all social classes. Those who saw or heard of him, when they did something, would turn to Dharma joy to encourage and benefit all beings. His uncles and brothers were jealous of him and said to his mother: 'This child does not think of managing the household and wanders about without restraint.' His mother said: 'This child's blessings are not comparable to those of ordinary people.' Later, Subhuti asked for food, and his mother told the maid to wash the empty utensils beforehand. The maid replied that there was no food. Subhuti opened the utensils and saw that they were naturally filled with the fragrance of a hundred delicious dishes. Everyone ate together and was at peace. Only then did his uncles and brothers realize that he was no ordinary person. So they invited the Buddha (the Awakened One) and the Bodhisattva (a being who seeks enlightenment) assembly to their home to make offerings. After the meal, Subhuti asked his parents for permission to become a sramana (a wandering ascetic). His father agreed. So he followed the Buddha back to Jetavana (Jetavana Monastery). He immediately became a sramana. He immediately attained Arhatship (Awei Yan). Among the Buddha's disciples, he manifested as an Arhat. (From the first volume of the 'Ten-Volume Parable Sutra').
Aniruddha (one of the ten great disciples of the Buddha, foremost in divine sight) had a handsome appearance, and someone mistook him for a beautiful woman, and with lustful intentions went to approach him, and transformed into a woman himself.
律已得羅漢。有美顏容似於女人。獨行草中。時有年少見之。謂是女人。邪心既動欲往犯之。知是男子。自視其形變成女人。慚愧郁毒。自放深山遂不敢歸。經逾數年。其家妻子生不知處。謂已死亡。阿那律行分衛往至其家。婦人涕泣自說其夫不歸。乞與福力使得生活。阿那律默然不應。有哀念故乃至山中求與相見。此人便悔過自責。其身還成男子。遂得歸家家室相見也(出舊譬喻經下卷)。
阿那律化一淫女令得正信十二
佛在祇樹園。時阿那律。往拘薩羅國。路無比丘住處。有一年少淫女安止賓客。阿那律即往語言。大姊欲寄止一宿。女答言。爾時有長者居士。亦投彼宿。住處既迫。女請阿那律入其內舍。爾時尊者在其坐處。結加趺坐繫念在前。時不凈行女然燈竟。于初夜末往阿那律所語言。近有諸長者婆羅門種。多諸財寶。皆來語我言。可為我作婦。我即語彼。汝等醜陋。不能為汝作婦。我觀尊者形貌端正可為我夫。時阿那律默然不答。女到后夜又復如是。由故默然。時此淫女既脫衣來欲抱持之。時阿那律以神足力。踴身空中。淫女見之生慚愧。即疾著衣叉手合掌。仰向懺悔如是至三。愿尊者還坐本處。時阿那律即下本坐。此女人禮足卻坐一面。阿那律為說種種妙法訶欲不凈稱讚離欲。女人即坐諸
【現代漢語翻譯】 現代漢語譯本： 一位已證得阿羅漢果位的比丘，有著如同女子般美麗的容貌。他獨自走在草叢中，一位少年見到他，誤以為是女子，邪念頓生，想要侵犯他。當他發現是男子時，便運用神通將自己的外形變成女子。他感到慚愧和鬱悶，便逃到深山中，不敢回家。過了幾年，他的妻子不知道他的下落，以為他已經死了。阿那律（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）外出乞食，來到了他家。婦人哭泣著訴說她的丈夫失蹤不歸，請求阿那律給予祝福，使他能夠活下來。阿那律默默地沒有答應。因為哀憐的緣故，他到山中去尋找並與他相見。這個人便悔過自責，他的身體恢復成男子，最終得以回家與家人團聚（出自《舊譬喻經》下卷）。
阿那律教化一位妓女，使她獲得正信十二
佛陀在祇樹園（Jetavana，又稱祇園精舍，是佛陀在世時重要的弘法場所）時，阿那律前往拘薩羅國（Kosala，古印度十六雄國之一）。在路上，他經過一個沒有比丘居住的地方，那裡有一位年輕的妓女（此處原文為**，考慮到語境，翻譯為妓女）負責招待賓客。阿那律便前去說道：『大姐，我想借宿一晚。』妓女回答說：『這時有一位長者居士（指有財富和地位的在家佛教信徒）也來投宿，住處很擁擠。』妓女便請阿那律進入她的內室。當時，尊者（對有德行的出家人的尊稱，此處指阿那律）在他的座位上，結跏趺坐（佛教修行的一種坐姿）並專注于禪定。不凈行女（指從事性交易的女子，此處指妓女）點燈后，在初夜時分來到阿那律的住所，說道：『附近有很多長者、婆羅門（Brahmin，印度教的祭司階層）種姓的人，他們有很多財富，都來對我說，可以娶我為妻。我便對他們說，你們長得醜陋，不能做我的丈夫。我看尊者您相貌端正，可以做我的丈夫。』當時，阿那律默默地沒有回答。妓女到後半夜又重複了同樣的話，阿那律仍然保持沉默。這時，這位妓女脫下衣服，想要擁抱他。這時，阿那律以神通力，騰身飛到空中。妓女見到后，心生慚愧，立即穿上衣服，叉手合掌，仰面向阿那律懺悔，如此三次，希望尊者回到原來的座位。這時，阿那律便回到原來的座位。這位女人禮拜他的腳，退到一旁坐下。阿那律為她宣說了種種妙法，呵斥淫慾不凈，稱讚遠離淫慾的功德。妓女聽后，坐在那裡。
【English Translation】 English version: A Bhikkhu (Buddhist monk) who had attained the state of Arhat (one who has attained Nirvana), possessed a beautiful countenance resembling that of a woman. He was walking alone in the grass when a young man saw him and, mistaking him for a woman, harbored lustful thoughts and desired to violate him. Upon realizing that he was a man, he used his supernatural powers to transform his appearance into that of a woman. Feeling ashamed and depressed, he fled into the deep mountains and dared not return home. Several years passed, and his wife and children, unaware of his whereabouts, presumed him dead. Aniruddha (one of the ten great disciples of the Buddha, known for his divine eye) was on his alms round and came to their house. The woman wept and recounted how her husband had disappeared and not returned, begging Aniruddha to bestow blessings so that he might live. Aniruddha remained silent and did not respond. Out of compassion, he went to the mountains to seek him out and meet him. This man then repented and blamed himself, and his body reverted to that of a man. He was eventually able to return home and reunite with his family (from the Lower Volume of the Old Parable Sutra).
Aniruddha Transforms a Prostitute, Enabling Her to Gain Right Faith Twelve
When the Buddha was at Jetavana (also known as the Gion Shoja, an important place for the Buddha to propagate the Dharma during his lifetime), Aniruddha went to the country of Kosala (one of the sixteen ancient Indian kingdoms). On the way, he passed a place where there were no Bhikkhus residing. There was a young prostitute (the original text uses **, which is translated as prostitute considering the context) there who was responsible for hosting guests. Aniruddha then went and said, 'Elder sister, I would like to stay for one night.' The woman replied, 'At this time, there is also a wealthy householder (referring to a Buddhist layperson with wealth and status) who has come to stay, and the accommodation is crowded.' The woman then invited Aniruddha into her inner chamber. At that time, the Venerable One (a respectful term for virtuous monks, here referring to Aniruddha) was in his seat, sitting in the lotus position (a meditative posture in Buddhism) and focusing on meditation. After lighting the lamp, the impure-conduct woman (referring to a woman engaged in sexual transactions, here referring to the prostitute) came to Aniruddha's residence in the early part of the night and said, 'Nearby there are many wealthy elders and Brahmins (the priestly class in Hinduism), who have a lot of wealth, and they have all come to me saying that I can marry them. I then said to them, you are ugly and cannot be my husband. I see that you, Venerable One, have a dignified appearance and can be my husband.' At that time, Aniruddha remained silent and did not answer. The prostitute repeated the same words in the latter part of the night, and Aniruddha remained silent. At this time, this prostitute took off her clothes and wanted to embrace him. At this time, Aniruddha used his supernatural powers to rise into the air. Upon seeing this, the prostitute felt ashamed and immediately put on her clothes, folded her hands, and repented to Aniruddha, doing so three times, hoping that the Venerable One would return to his original seat. At this time, Aniruddha returned to his original seat. This woman bowed at his feet and sat down to one side. Aniruddha preached to her various wonderful Dharmas, rebuking the impurity of lust and praising the merits of being free from lust. After hearing this, the prostitute sat there.
塵垢盡得法眼凈。時女見法既得法已。唯愿聽許為優婆夷。即受五戒為佛弟子。仰愿尊者受我供養。默然受之。施設種種甘膳食竟。說法令心歡喜(出四分律初分第八卷)。
阿那律先身為劫以箭挑佛燈得報無量十三
阿難白佛。阿那律天眼所見。與佛何異。佛謂阿難。如來所見。非羅漢辟支佛所知。況汝生死比丘。何能知我如來徹視從此東去恒沙等剎。恒者謂江河耨池至於大海。廣四十里。中沙辟方下至底。百二十斛。過一剎置一沙盡爾所沙。佛土所有人物之類。幽邃之處朦昧之物。眾生微形皆悉見之。周匝十方皆亦如是。阿那律所見。何足言持比佛乎。阿難白言。阿那律宿有何緣所見乃爾。佛言。往昔惟衛佛泥洹后。有劫賊行劫所得過佛圖中。欲盜神寺中物。時佛前燈火欲滅闇無所見。賊以箭正燈炷。使明燈明。見威光曜目㱇然毛豎。心自念言。眾人尚持寶物求福。我云何盜取乎。即便捨去。九十一劫諸惡漸滅。福祐日增。爾時賊者阿那律是。緣正燈福恒生善處。值遇見佛出家得道徹視第一。何況至心割所珍愛。然燈佛前福難量也(出譬喻經第二卷)。
阿那律前生貧窮施緣覺食七生得道十四
佛在鹿野苑中。阿那律語諸比丘。我念過去。在此波羅奈為貧窮人。客作荷擔以自存活。時世
【現代漢語翻譯】 現代漢語譯本： 塵垢全部清除，獲得了清凈的法眼。當時那位女子見到法，既然已經證得，就懇請允許她成為優婆夷（Upasika，在家女信徒）。於是接受了五戒，成為佛陀的弟子。她仰慕地希望尊者接受她的供養，尊者默然接受了。供養了各種美味的食物后，佛陀為她說法語，令她內心歡喜。（出自《四分律》初分第八卷） 阿那律（Anuruddha，佛陀弟子）前世因為用箭挑佛燈而得到無量果報。 阿難（Ananda，佛陀十大弟子之一）問佛陀：『阿那律的天眼所見，與佛陀有什麼不同？』佛陀告訴阿難：『如來所見，不是阿羅漢（Arhat，斷盡煩惱的聖者）和辟支佛（Pratyekabuddha，獨覺佛）所能知道的，更何況你這個生死輪迴的比丘（Bhiksu，出家男眾）？你怎能知道我如來的徹底洞察力？從這裡向東去，經過恒河沙數那麼多的佛剎（Buddhaksetra，佛所教化的國土），恒河是指江河、耨池直到大海。大海寬四十里，中間的沙子堆積成方形，從上到下到底部，有一百二十斛。經過一個佛剎就放置一粒沙子，直到所有的沙子都放完。這些佛土中所有的人物之類，幽深之處、朦朧之物，眾生微小的形體，我都全部能看見。周圍十方都是這樣。阿那律所見，哪裡能與佛相比呢？』阿難問：『阿那律宿世有什麼因緣，所見竟然如此？』佛陀說：『過去在惟衛佛（Vipassi Buddha，過去七佛之一）涅槃（Nirvana，寂滅）后，有強盜搶劫，把搶來的東西經過佛寺。想要偷盜寺廟中的物品。當時佛前的燈火快要熄滅，一片黑暗，什麼也看不見。強盜就用箭扶正燈芯，使燈火明亮。見到威光照耀，眼睛感到刺痛，汗毛豎立。心中想道：『眾人都拿著寶物來求福，我怎麼能盜取呢？』於是就離開了。九十一劫以來，各種惡業漸漸消滅，福報日益增長。當時的強盜就是阿那律。因為扶正燈的福報，恒常生在善處，遇到佛陀出家得道，成為徹視第一。更何況真心割捨所珍愛之物，在佛前點燈，福報難以衡量啊！』（出自《譬喻經》第二卷） 阿那律前生貧窮，佈施緣覺食物，七世得道。 佛陀在鹿野苑（Mrigadava，位於今印度北方邦薩爾納特）中。阿那律對比丘們說：『我回憶過去，在這波羅奈（Varanasi，古印度城市，今貝拿勒斯）做貧窮的人，靠給別人做工扛東西來維持生活。當時世
【English Translation】 English version: All defilements were cleared away, and she obtained the pure Dharma Eye. When the woman saw the Dharma and attained it, she requested to be accepted as a Upasika (female lay devotee). She then received the five precepts and became a disciple of the Buddha. She reverently wished the Venerable One to accept her offerings, and he silently accepted them. After offering various delicious foods, the Buddha preached the Dharma to her, gladdening her heart. (From the Vinaya-pitaka, Section 4, Volume 8) Anuruddha (a disciple of the Buddha) in a previous life, received immeasurable rewards for using an arrow to adjust a lamp before a Buddha image. Ananda (one of the ten principal disciples of the Buddha) asked the Buddha: 'What is the difference between Anuruddha's vision and the Buddha's?' The Buddha told Ananda: 'What the Tathagata (Buddha) sees is not known by Arhats (enlightened beings who have extinguished all desires) or Pratyekabuddhas (solitary Buddhas), let alone you, a Bhiksu (monk) still subject to the cycle of birth and death. How can you know my Tathagata's thorough vision? From here, going east, passing through as many Buddha-lands (Buddhaksetra) as there are sands in the Ganges River, the Ganges refers to rivers, lakes, and even the great ocean. The ocean is forty li wide, and the sand in the middle is stacked in a square, from top to bottom, to a depth of one hundred and twenty hu. After passing through one Buddha-land, place one grain of sand, until all the sand is used up. All the people and things in these Buddha-lands, the deep and obscure places, the dim objects, and the tiny forms of sentient beings, I can see them all. All directions around are the same. What Anuruddha sees, how can it compare to the Buddha?' Ananda asked: 'What karmic connection did Anuruddha have in past lives that allows him to see so much?' The Buddha said: 'In the past, after the Nirvana (liberation from suffering) of Vipassi Buddha (one of the past seven Buddhas), there were robbers who stole and passed by a Buddhist temple with their loot. They wanted to steal items from the temple. At that time, the lamp in front of the Buddha was about to go out, and it was dark, so they couldn't see anything. The robber used an arrow to straighten the wick, making the lamp brighter. Seeing the majestic light shining, his eyes felt a sting, and his hair stood on end. He thought to himself: 'People are offering treasures to seek blessings, how can I steal?' So he left. For ninety-one kalpas (eons), various evil deeds gradually disappeared, and blessings increased day by day. The robber at that time was Anuruddha. Because of the merit of straightening the lamp, he was constantly born in good realms, encountered the Buddha, became a monk, attained enlightenment, and became the foremost in thorough vision. Moreover, sincerely giving up what one cherishes and lighting a lamp before the Buddha brings immeasurable blessings!' (From the Avadana Sutra, Volume 2) Anuruddha in a previous life was poor and offered food to a Pratyekabuddha, and attained enlightenment in seven lives. The Buddha was in Mrigadava (Deer Park, located in Sarnath, Uttar Pradesh, India). Anuruddha said to the Bhiksus: 'I remember in the past, in this Varanasi (ancient city in India, now Benares), I was a poor person, working as a porter to support myself. At that time, the world'
谷貴飢餓多有終者。乞食難得。有辟支佛。名披栗吒。亦依此住。時辟支佛早起乞食。時我早起出欲荷擔。見辟支佛。我荷擔還又復見之。便作是念。是人早起時我見之。今又見出必未得食。便隨我后至於我家。即作此念。意欲請之。即便分食持至其所。到已語言仙人。此是我分。當慈愍我故納此食。時辟支佛以缽受半。汝自食半可為俱足。答言。仙人。我有家居得隨時食。汝仙人見慈盡受此施。此辟支佛以慈愍故。而盡受之。我因此施七生天上。得為天王。七生人間亦為人王。今生釋種財富無量。棄此出家學道得證(出中阿含經第十二卷)。
阿那律等共化跋提長者及姊十五
阿那律。大迦葉。目連。賓頭盧共議。今王舍城。有不信樂佛法僧者。我等當共令其信樂。作是議已。遍觀遠近。唯見跋提長者及其姊不信三寶。上三聲聞言。能化跋提。時彼長者作七重門。有三部伎。若欲食時七門皆閉。一食作一部伎。阿那律于其食時在其前乞。長者問言。從何處入。答從門入。即問守門。門閉如故。不見人入。長者便以一片麻餅著其缽中。得已即去。於後食時。迦葉復乞亦復如是。得一片魚著其缽中。其姊問言。意謂比丘不能得而來乞耶答言如是。姊言。前來比丘名阿那律。釋種之子。舍三時殿五欲之樂。出
【現代漢語翻譯】 現代漢語譯本： 穀物昂貴，飢餓的人很多，很多人因此而死亡。乞討食物也很難得到。有一位辟支佛（梵文：Pratyekabuddha，意為獨覺佛），名叫披栗吒（音譯），也住在這裡。當時，這位辟支佛一大早起來乞食。那時我也一大早起來，想要去扛東西。我扛著東西回來時又看見了他。我便這樣想：『這個人一大早的時候我看見他，現在又看見他出來，一定是沒有得到食物。』便跟在他後面，到了我的家。我立即這樣想，想要請他吃飯。便分出食物，拿著到他那裡。到了之後，我說：『仙人，這是我的一份食物，請您慈悲憐憫我，接受這份食物。』當時，這位辟支佛用缽接受了一半，說：『你自己吃一半，就可以都足夠了。』我回答說：『仙人，我家裡有，可以隨時吃到食物。您仙人請發慈悲，全部接受這份佈施吧。』這位辟支佛因為慈悲憐憫的緣故，就全部接受了。我因為這次佈施，七次轉生到天上，成為天王。七次轉生到人間，也成為人王。今生出生在釋迦族，財富無量，捨棄這些出家學道，最終證得了果位。（出自《中阿含經》第十二卷） 阿那律（Anuruddha，佛陀十大弟子之一）等人一起教化跋提（Bhadrika）長者和他的姐姐等十五人： 阿那律、大迦葉（Mahakasyapa，佛陀十大弟子之一）、目連（Maudgalyayana，佛陀十大弟子之一）、賓頭盧（Pindola，阿羅漢名）共同商議：『現在王舍城（Rajagrha）中，有不相信佛法僧三寶的人，我們應當共同讓他們信奉。』作出這個決定后，他們四處觀察，只發現跋提長者和他的姐姐不信奉三寶。三位上座聲聞（指阿那律等）說，『能夠教化跋提。』當時，那位長者居住在有七重門的宅邸中，並且有三部伎樂。每當要吃飯的時候，七道門全部關閉，每吃一道菜就演奏一部伎樂。阿那律在他吃飯的時候，到他面前乞食。長者問他說：『從哪裡進來的？』回答說：『從門進來的。』長者就問守門人，門仍然關閉著，沒有看見人進來。長者便用一片麻餅放在他的缽中。阿那律得到后就離開了。在之後的吃飯時，迦葉又去乞食，情況也一樣，得到一片魚放在缽中。他的姐姐問道：『你以為比丘不能得到食物，所以來乞討嗎？』回答說：『是的。』姐姐說：『剛才來的比丘名叫阿那律，是釋迦族的王子，捨棄了三時殿（指一天三個時段享樂的宮殿）的五欲之樂，出家修道。』
【English Translation】 English version: Grain was expensive, and many people were starving, with many dying as a result. Begging for food was also difficult. There was a Pratyekabuddha (meaning 'Solitary Buddha'), named Piliṭa (transliteration), who also lived here. At that time, this Pratyekabuddha would get up early in the morning to beg for food. At that time, I also got up early in the morning, wanting to carry things. When I returned carrying things, I saw him again. I then thought: 'I saw this person early in the morning, and now I see him coming out again, he must not have obtained any food.' So I followed behind him to my house. I immediately thought that I wanted to invite him to eat. So I divided the food and took it to him. When I arrived, I said: 'Ascetic, this is my portion of food, please have compassion on me and accept this food.' At that time, this Pratyekabuddha accepted half of it with his bowl, saying: 'You eat half yourself, and that will be enough for both of us.' I replied: 'Ascetic, I have a home and can eat food at any time. Please, ascetic, have compassion and accept this entire offering.' This Pratyekabuddha, out of compassion, accepted it all. Because of this offering, I was reborn in the heavens seven times, becoming a Deva King. I was also reborn as a human king seven times. In this life, I was born into the Shakya clan, with immeasurable wealth, and I abandoned all of this to leave home, study the Way, and ultimately attain enlightenment. (From the Madhyama-āgama Sutra, Volume 12) Anuruddha (one of the Buddha's ten great disciples) and others together transform Bhadrika (name of a wealthy man) the Elder and his sister and fifteen others: Anuruddha, Mahakasyapa (one of the Buddha's ten great disciples), Maudgalyayana (one of the Buddha's ten great disciples), and Pindola (name of an Arhat) discussed together: 'Now in Rajagrha (name of a city), there are those who do not believe in the Buddha, Dharma, and Sangha (the Three Jewels), we should work together to make them believe.' After making this decision, they observed everywhere and only found that Bhadrika the Elder and his sister did not believe in the Three Jewels. The three senior Sravakas (referring to Anuruddha and the others) said, 'We can transform Bhadrika.' At that time, that Elder lived in a mansion with seven gates, and there were three ensembles of musicians. Whenever it was time to eat, all seven gates were closed, and each course was accompanied by a performance of one ensemble. Anuruddha went to beg in front of him when he was eating. The Elder asked him: 'Where did you come in from?' He replied: 'I came in from the gate.' The Elder then asked the gatekeeper, and the gate was still closed, and no one was seen entering. The Elder then placed a piece of sesame cake into his bowl. Anuruddha left after receiving it. During the subsequent meal, Kasyapa went to beg, and the situation was the same, receiving a piece of fish in his bowl. His sister asked: 'Do you think that the Bhikshus cannot obtain food, so you come to beg?' He replied: 'Yes.' The sister said: 'The Bhikshu who came earlier was named Anuruddha, the prince of the Shakya clan, who abandoned the pleasures of the five desires in the three-time palaces (referring to palaces for enjoyment during three periods of the day) and left home to cultivate the Way.'
家學道。後來比丘是畢波羅延。摩納大姓之子。舍九百九十田宅犛牛。出家學道。愍念君故來乞食耳。長者聞已內懷敬伏。於是目連。飛空說法示教利喜。即于坐上遠塵離垢得法眼凈見法得果。即受歸戒。上三聲聞語賓頭盧。我等今者。已化跋提令其信法。汝今宜行次化其姊。時賓頭盧晨朝持缽往到其舍。時長者姊手自作餅。忽見來乞便。語之言。不與汝。一心視缽欲以何為。賓頭盧便身中煙出。復語言。舉身煙出亦不與汝。賓頭盧便舉身火然。復語言。舉身火然亦不與汝。賓頭盧便飛騰虛空。復語言。飛騰虛空亦不與汝。賓頭盧便倒懸空中。復語言。倒懸空中亦不與汝。賓頭盧作是念。世尊不聽我等強從人乞。便自出去。王舍城不遠有大石。賓頭盧坐其上。合石飛入王舍城。城中人見皆大怖懼。恐石落地莫不馳走。至長者姊上便住不去。彼見是已即大恐怖。白言。愿施我命反石于先。我當與食。賓頭盧便持石還著故處至其前住。長者姊作是念。我不能以大䴵施之。當更作小者與之。便作小丸輒反成大。如是三反轉大於前。乃作念言。我欲作小皆反成大。我今便可趣與一餅。即以一餅而授與之。諸餅相連並至餅器。以手捉器手亦著之。便語賓頭盧言。汝若須餅盡以相與。全出與不惜。何須我為。而令我手著。答言。我
【現代漢語翻譯】 現代漢語譯本： 跋提（B跋提，人名）在家學習佛法。後來，一位名叫畢波羅延（畢波羅延，人名）的比丘，是一位富裕家族的兒子，捨棄了九百九十處田地和耕牛，出家修行。他因為憐憫您，所以前來乞食。 長者聽了這些話，內心充滿了敬佩和信服。於是，目連（目連，佛陀弟子，以神通著稱）在空中飛行，說法開示，使跋提歡喜。跋提當即在座位上遠離塵垢，獲得了清凈的法眼，見到了真理，證得了果位。他立即接受了三皈依。目連對比丘賓頭盧（賓頭盧，十六羅漢之一）說：『我們現在已經度化了跋提，使他信奉佛法。你現在應該去度化他的姐姐。』 當時，賓頭盧清晨拿著缽來到跋提姐姐的住所。那時，跋提的姐姐正在親手做餅。她突然看見有人來乞食，就對賓頭盧說：『我不給你。你一心盯著我的缽，想幹什麼？』賓頭盧便從身上冒出煙。跋提的姐姐又說：『即使你全身冒煙，我也不給你。』賓頭盧便全身燃起火焰。跋提的姐姐又說：『即使你全身燃起火焰，我也不給你。』賓頭盧便飛騰到空中。跋提的姐姐又說：『即使你飛騰到空中，我也不給你。』賓頭盧便倒懸在空中。跋提的姐姐又說：『即使你倒懸在空中，我也不給你。』 賓頭盧心想：『世尊不允許我們強行向人乞討。』於是就離開了。離王舍城（王舍城，古印度城市）不遠的地方有一塊大石頭，賓頭盧坐在石頭上，讓石頭飛入王舍城。城裡的人看見了，都非常害怕，害怕石頭掉下來，都四處奔逃。石頭飛到長者姐姐的上方就停住了，不再移動。她看到這種情況，非常恐懼，說道：『我願意饒你一命，把石頭放回原來的地方。我給你食物。』賓頭盧便把石頭放回原來的地方，然後來到她面前站立。長者姐姐心想：『我不能用大餅施捨給他，應該做小一點的餅給他。』於是她做了小丸，卻反而變成了大的。像這樣反覆三次，餅比之前更大。她於是心想：『我想做小的，卻反而都變成了大的。我現在就給他一個餅吧。』於是她給了一個餅。所有的餅都連在一起，直到餅的容器。她用手拿著容器，手也被粘住了。她對賓頭盧說：『如果你需要餅，全部都給你。全部給你，我也不吝惜。何必讓我這樣做，讓我的手被粘住呢？』賓頭盧回答說：『我』
【English Translation】 English version: Jiā Xué Dào (家學道, Studied the Dharma at home). Later, the Bhikkhu (比丘, Buddhist monk) was Bì Bō Luó Yán (畢波羅延, name of a person). He was the son of a wealthy family, who gave up nine hundred and ninety fields and plowing oxen to renounce the world and study the Dharma. He came to beg for food out of compassion for you. The elder, upon hearing this, was filled with respect and admiration. Thereupon, Mù Lián (目連, Maudgalyāyana, a disciple of the Buddha known for his supernatural powers) flew in the sky, expounding the Dharma, teaching, and bringing joy to Bátí (跋提, name of a person). Immediately, in his seat, Bátí was freed from dust and defilement, attained the pure Dharma eye, saw the truth, and attained the fruit. He immediately received the Three Refuges. Mù Lián said to the Bhikkhu Bīn Tóu Lú (賓頭盧, Pindola Bharadvaja, one of the Sixteen Arhats): 'We have now converted Bátí, causing him to believe in the Dharma. You should now go and convert his elder sister.' At that time, Bīn Tóu Lú went to her residence in the early morning, carrying his bowl. At that time, Bátí's elder sister was making cakes with her own hands. Suddenly, she saw someone coming to beg for food and said to Bīn Tóu Lú: 'I will not give you any. You are staring at my bowl, what do you want to do?' Bīn Tóu Lú then emitted smoke from his body. Bátí's elder sister then said: 'Even if you emit smoke from your whole body, I will not give you any.' Bīn Tóu Lú then set his whole body on fire. Bátí's elder sister then said: 'Even if you set your whole body on fire, I will not give you any.' Bīn Tóu Lú then flew into the sky. Bátí's elder sister then said: 'Even if you fly into the sky, I will not give you any.' Bīn Tóu Lú then hung upside down in the air. Bátí's elder sister then said: 'Even if you hang upside down in the air, I will not give you any.' Bīn Tóu Lú thought to himself: 'The World-Honored One (世尊, another name for Buddha) does not allow us to forcibly beg from people.' So he left. Not far from Wáng Shě Chéng (王舍城, Rajagriha, an ancient Indian city) there was a large stone. Bīn Tóu Lú sat on the stone and made the stone fly into Wáng Shě Chéng. The people in the city were all terrified when they saw it, fearing that the stone would fall, and they all ran away. The stone flew above the elder sister of the elder and stopped, no longer moving. When she saw this, she was very frightened and said: 'I am willing to spare your life and return the stone to its original place. I will give you food.' Bīn Tóu Lú then returned the stone to its original place and stood before her. The elder sister thought to herself: 'I cannot give him a large cake, I should make a smaller one for him.' So she made small balls, but they turned into large ones instead. She repeated this three times, and the cakes became even larger than before. She then thought to herself: 'I want to make small ones, but they all turn into large ones instead. I will just give him one cake now.' So she gave him one cake. All the cakes were connected together, up to the cake container. She held the container with her hand, and her hand was also stuck to it. She said to Bīn Tóu Lú: 'If you need cakes, I will give them all to you. I will give them all to you, and I will not be stingy. Why do you have to do this to me, causing my hand to be stuck?' Bīn Tóu Lú replied: 'I'
不須餅。亦不須器。亦不須汝。我等四人共議。度汝及第二人。已化汝弟。我應度汝。所以爾耳。問言。今欲令我何所施作。答言。姊妹可戴此餅。隨我施佛及千二百五十比丘。皆悉飽滿猶故不盡。持往白佛。我此少餅。供佛及僧。皆悉飽滿。猶故不盡。今當持此著於何處。佛言。可著無生草地。若無蟲水中。彼女人便持著無蟲水中。水沸作聲如以熱鐵投于小水。便生恐怖。還至佛所。佛為說法得法眼凈。即受歸戒如弟子無異。諸長老等以是白佛。佛即訶責諸比丘。從今不聽復現神足(出彌沙塞律第三十卷)。
經律異相卷第十三 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第十四(聲聞無學第二僧部第三)
梁沙門僧旻寶唱等集舍利弗退大乘而向小道一舍利弗從生及出家得道二舍利弗請佛制戒三舍利弗受灌園人浴令生天上四舍利弗化人蟒令生天上五舍利弗入金剛定為鬼所打不能毀傷六舍利弗性憋難求七舍利弗先佛涅槃八舍利弗目連角現神力九目連使阿耆河水漲作寶橋度佛十目連為母造盆十一目連為魔所嬈十二目連勸弟施並示報處十三目連伏菩薩慢十四目連以神力降化梵志十五目連化諸鬼神自說先惡十六目連現二神足力降二龍王十七目連遷無熱池現金翅鳥十八目連三觀不中
【現代漢語翻譯】 現代漢語譯本： 『不需要餅，也不需要器皿，也不需要你。我們四人商議，要度化你和第二個人，已經度化了你的弟弟。我應該度化你，就是因為這個緣故。』（她）問：『現在想讓我做什麼呢？』（他們）回答說：『姊妹可以拿著這餅，隨我供養佛和一千二百五十位比丘，都能全部飽滿而且還有剩餘。』拿著去稟告佛，『我這少許的餅，供養佛和僧眾，都能全部飽滿，而且還有剩餘，現在應當把這餅放在哪裡呢？』佛說：『可以放在沒有生物的草地，或者沒有蟲子的水中。』那女人便拿著餅放在沒有蟲子的水中，水沸騰作響，好像把熱鐵投入小水中一樣，便產生了恐怖，回到佛的住所。佛為她說法，得到法眼清凈，就接受了歸戒，如同弟子一樣。各位長老等把這件事稟告佛，佛就呵斥各位比丘，『從今以後不允許再顯現神足。』（出自《彌沙塞律》第三十卷）。
《經律異相》卷第十三 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第十四(聲聞無學第二僧部第三)
梁沙門僧旻（Seng Min）寶唱（Bao Chang）等集 舍利弗（Sariputra）退大乘而向小道一 舍利弗（Sariputra）從生及出家得道二 舍利弗（Sariputra）請佛制戒三 舍利弗（Sariputra）受灌園人浴令生天上四 舍利弗（Sariputra）化人蟒令生天上五 舍利弗（Sariputra）入金剛定為鬼所打不能毀傷六 舍利弗（Sariputra）性憋難求七 舍利弗（Sariputra）先佛涅槃八 舍利弗（Sariputra）目連（Maudgalyayana）角現神力九 目連（Maudgalyayana）使阿耆河水漲作寶橋度佛十 目連（Maudgalyayana）為母造盆十一 目連（Maudgalyayana）為魔所嬈十二 目連（Maudgalyayana）勸弟施並示報處十三 目連（Maudgalyayana）伏菩薩慢十四 目連（Maudgalyayana）以神力降化梵志十五 目連（Maudgalyayana）化諸鬼神自說先惡十六 目連（Maudgalyayana）現二神足力降二龍王十七 目連（Maudgalyayana）遷無熱池現金翅鳥十八 目連（Maudgalyayana）三觀不中
【English Translation】 English version: 'No need for cakes, no need for vessels, no need for you. The four of us have discussed, to liberate you and the second person, and have already transformed your younger brother. I should liberate you, and that is the reason.' (She) asked: 'What do you want me to do now?' (They) replied: 'Sister, you can take this cake and follow me to offer it to the Buddha and the one thousand two hundred and fifty Bhikkhus (monks), and they will all be full and there will still be some left.' (She) took it to report to the Buddha, 'This little cake of mine, offered to the Buddha and the Sangha (community), can make them all full, and there is still some left. Where should I put this cake now?' The Buddha said: 'You can put it on the grass where there are no living beings, or in the water where there are no insects.' The woman then took the cake and put it in the water where there were no insects, and the water boiled and made a sound as if hot iron was thrown into a small amount of water, and she became terrified and returned to the Buddha's residence. The Buddha preached the Dharma for her, and she obtained the pure Dharma eye, and then accepted the precepts of refuge, just like a disciple. The elders and others reported this matter to the Buddha, and the Buddha rebuked the Bhikkhus (monks), 'From now on, you are not allowed to manifest supernatural powers again.' (From the Thirtieth Volume of the Mūlasarvāstivāda Vinaya).
Chapter Thirteen of the Miscellaneous Resemblances of Sutras and Vinaya Taisho Tripitaka Volume 53 No. 2121 Miscellaneous Resemblances of Sutras and Vinaya
Chapter Fourteen of the Miscellaneous Resemblances of Sutras and Vinaya (Second Sravaka (listener) Without Learning, Third Sangha (community) Section)
Collected by Liang Dynasty Sramanas (monks) Seng Min and Bao Chang, etc. Sariputra (Sariputra) retreats from the Mahayana (Great Vehicle) and turns to the Hinayana (Small Vehicle) 1. Sariputra (Sariputra) from birth, renunciation, and attainment of the Way 2. Sariputra (Sariputra) requests the Buddha to establish precepts 3. Sariputra (Sariputra) receives a gardener's bath and causes him to be born in heaven 4. Sariputra (Sariputra) transforms a human python and causes it to be born in heaven 5. Sariputra (Sariputra) enters the Vajra Samadhi (Diamond Concentration) and is beaten by ghosts but cannot be harmed 6. Sariputra (Sariputra) is difficult to find due to his irritable nature 7. Sariputra (Sariputra) enters Nirvana (liberation) before the Buddha 8. Maudgalyayana (Maudgalyayana) manifests supernatural powers with his horns 9. Maudgalyayana (Maudgalyayana) causes the Aji River to rise and create a treasure bridge to cross the Buddha 10. Maudgalyayana (Maudgalyayana) makes a basin for his mother 11. Maudgalyayana (Maudgalyayana) is harassed by demons 12. Maudgalyayana (Maudgalyayana) encourages his brother to give alms and shows him the place of retribution 13. Maudgalyayana (Maudgalyayana) subdues the pride of Bodhisattvas (enlightenment being) 14. Maudgalyayana (Maudgalyayana) uses supernatural powers to subdue and transform Brahmins (priest) 15. Maudgalyayana (Maudgalyayana) transforms ghosts and gods and speaks of his past evils 16. Maudgalyayana (Maudgalyayana) manifests two supernatural powers to subdue two Dragon Kings 17. Maudgalyayana (Maudgalyayana) moves the Anavatapta Lake and manifests the Golden-Winged Bird 18. Maudgalyayana (Maudgalyayana)'s three contemplations are not in accordance
其心皆實十九目連心實事虛二十
舍利弗退大乘而向小道一
舍利弗於六十劫中行菩薩道。欲度佈施河時有一人來乞其眼。舍利弗言。眼無所任何以索之。若須我身及財物者當以相與。答曰。唯欲得眼。舍利弗出一眼而與之。乞者得眼唾而腳踏。舍利弗言。如此等人難可度也。不如自調早伏生死。於是迴向小乘(出大智度論第十二卷)。
舍利弗從生及出家得道二
南天竺有婆羅門。名曰提舍。為大論議師。其妻懷妊。夢見一人身披甲冑手執金剛。摧破諸山在山邊立。提舍聞之曰。汝當生男摧伏諸論議師。唯不如一人為作弟子。懷妊以後。母大聰明甚能論議。弟拘郗羅與姊言談。每事屈滯。知所懷子必大智慧。舍家學問不暇剪爪。時人呼為長爪梵志。姊生兒七日。字曰優波提舍(出曜經云優波替)時人以母所生。共為之號名舍利弗。年始八歲誦十八部經。通解一切書籍。時摩伽陀國有龍王兄弟。一名吉利。二名阿伽羅。降雨以時國無荒年。人民感之。常以仲春之月。一切大集。至龍住處為設大會。作樂談義終此一晨。自古及今斯集未替。敷四高座。一為國王。二為太子。三為大臣。四為論士。舍利弗八歲之身。觀察時人神情囑向。無勝己者。便升論座結加趺坐。眾人疑怪。或謂愚小無智。或
【現代漢語翻譯】 其心皆實十九目連（Maudgalyayana，釋迦牟尼佛的十大弟子之一，以神通著稱）心實事虛二十
舍利弗（Sariputra，釋迦牟尼佛的十大弟子之一，以智慧著稱）退大乘而向小道一
舍利弗於六十劫中行菩薩道。欲度佈施河時有一人來乞其眼。舍利弗言。『眼無所任何以索之。若須我身及財物者當以相與。』答曰。『唯欲得眼。』舍利弗出一眼而與之。乞者得眼唾而腳踏。舍利弗言。『如此等人難可度也。不如自調早伏生死。』於是迴向小乘(出大智度論第十二卷)。
舍利弗從生及出家得道二
南天竺有婆羅門。名曰提舍（Tishya）。為大論議師。其妻懷妊。夢見一人身披甲冑手執金剛。摧破諸山在山邊立。提舍聞之曰。『汝當生男摧伏諸論議師。唯不如一人為作弟子。』懷妊以後。母大聰明甚能論議。弟拘郗羅（Kusthila）與姊言談。每事屈滯。知所懷子必大智慧。舍家學問不暇剪爪。時人呼為長爪梵志。姊生兒七日。字曰優波提舍（Upatishya，舍利弗出家前的名字）(出曜經云優波替)時人以母所生。共為之號名舍利弗。年始八歲誦十八部經。通解一切書籍。時摩伽陀（Magadha）國有龍王兄弟。一名吉利（Kilika）。二名阿伽羅（Agala）。降雨以時國無荒年。人民感之。常以仲春之月。一切大集。至龍住處為設大會。作樂談義終此一晨。自古及今斯集未替。敷四高座。一為國王。二為太子。三為大臣。四為論士。舍利弗八歲之身。觀察時人神情囑向。無勝己者。便升論座結加趺坐。眾人疑怪。或謂愚小無智。或
【English Translation】 Nineteen minds are real, Maudgalyayana's (one of the ten major disciples of Shakyamuni Buddha, known for his supernatural powers) mind is real, but the matter is false, twenty.
Sariputra (one of the ten major disciples of Shakyamuni Buddha, known for his wisdom) retreated from the Mahayana path and turned to the Hinayana path, one.
Sariputra practiced the Bodhisattva path for sixty kalpas. When he was about to cross the river of giving, a person came to beg for his eye. Sariputra said, 'The eye is of no use, why do you ask for it? If you need my body and possessions, I will give them to you.' The beggar replied, 'I only want your eye.' Sariputra took out one eye and gave it to him. The beggar received the eye, spat on it, and trampled it with his foot. Sariputra said, 'Such people are difficult to save. It is better to tame oneself and subdue birth and death early.' Thereupon, he turned towards the Hinayana path (from the twelfth volume of the Mahaprajnaparamita Shastra).
Sariputra's birth, renunciation, and attainment of the Way, two.
In South India, there was a Brahmin named Tishya, a great debater. His wife conceived and dreamed of a person wearing armor and holding a vajra, destroying mountains and standing by the mountainside. Tishya heard of it and said, 'You will give birth to a son who will subdue all debaters, except for one who will become his disciple.' After conceiving, the mother became very intelligent and capable of debate. Her younger brother, Kusthila, spoke with his sister, but was always at a loss in every matter. He knew that the child she carried must be of great wisdom. He left home to study and had no time to cut his nails. People called him Long-nailed Ascetic. The sister gave birth to a child after seven days and named him Upatishya (Sariputra's name before renunciation) (according to the Yao Jing, Upatis). People commonly called him Sariputra after his mother. At the age of eight, he recited the eighteen scriptures and understood all books. At that time, in the Magadha kingdom, there were dragon king brothers, one named Kilika and the other named Agala. They brought rain in due season, and the country had no famine years. The people were grateful. Every year in the second month of spring, everyone gathered at the dragon's residence for a grand assembly, making music and discussing the Dharma all morning. From ancient times until now, this assembly has never ceased. Four high seats were set up, one for the king, one for the crown prince, one for the ministers, and one for the debaters. Sariputra, at the age of eight, observed the expressions and intentions of the people and found no one superior to himself. He ascended the debate seat and sat in full lotus posture. The crowd was suspicious and strange, some said he was foolish and ignorant, or
謂智量過人。雖復嘉其神異。猶懷矜恥。以其年少不自與語。皆遣年少弟子傳言問之。答酢流便辭理超絕。時諸論師嘆未曾有。愚智大小一切皆伏。王大歡喜。即命有司封一聚落常以給之。國內大小無不慶悅。時吉占師子名拘律陀。姓大目犍連。舍利弗共為親友。舍利弗才明見貴。目犍豪爽致知。才智相比行止必俱。結要終始。后俱厭世出家學道。作梵志刪阇耶弟子。問于師曰。所求道所得。師答之曰。自我求道彌歷年歲。不知為道果無耶。我非其人耶。而亦不得。他日其師寢疾。舍利弗在頭邊立。大目連在足邊立。喘喘然其將終。乃愍爾而笑。二人問笑意。師答之言。世俗無眼為恩愛所侵。我見金地國王死。其大夫人自投火𧂐求同一處。而此二人。行報各異生處殊絕。是時二人筆受師語。欲以驗其虛實。後有金地商人。遠來摩伽陀國。二人以疏驗之。果如師語。乃撫然嘆曰。我等非其人耶。為是師隱我耶。二人相與誓曰。若先得甘露要畢同味。佛度迦葉兄弟千人。次游王舍城。時一比丘名阿說示(五人之一)著衣持缽入城乞食。舍利弗見其容儀超異諸根靜默。問曰。汝師是誰耶。答曰。釋種太子。厭老病死苦出家學道得無上菩提。是我師也。舍利弗言。為我說汝師教授法。答曰。我年既幼稚。學日又初淺。豈能宣至
【現代漢語翻譯】 （有人）說智力和能力超過常人。即使讚賞他的神奇之處，仍然心懷驕傲和羞恥，因為他年紀小，不親自與他交談，都派遣年輕的弟子傳話詢問他。他的回答流暢便捷，言辭和道理都超凡絕倫。當時，各位論師都驚歎前所未有。無論愚笨還是聰明，年長還是年幼，所有人都被他折服。國王非常高興，立即命令有關官員劃出一處村落，長期供給給他。國內上下沒有不歡欣喜悅的。當時，有一位名叫拘律陀（Kulita）（吉占師子之名），姓大目犍連（Mahāmaudgalyāyana）的吉占師，與舍利弗（Śāriputra）是親密的朋友。舍利弗才智聰明，受到重視；目犍連豪爽果斷，通達事理。兩人的才智相當，行動必然在一起，結下誓約，生死相隨。後來，兩人都厭倦世俗，出家學道，做了梵志刪阇耶（Sañjaya）的弟子。他們向老師請教說：『我們所尋求的道，您得到了嗎？』老師回答說：『我尋求道已經很多年了，不知道道是否存在，或者我不是適合求道的人，所以也沒有得到。』有一天，他們的老師生病了，舍利弗站在他的頭邊，大目犍連站在他的腳邊。老師氣喘吁吁，快要去世了，於是可憐他們而笑了。兩人詢問他笑的原因。老師回答說：『世俗之人沒有眼光，被恩愛所迷惑。我看見金地（Suvarṇabhūmi）的國王死了，他的大夫人就自投火坑，尋求與他同處。而這兩個人，行為的果報各不相同，出生的處所也截然不同。』當時，兩人筆錄了老師的話，想要驗證它的虛實。後來，有一位金地的商人，從遙遠的地方來到摩伽陀國（Magadha）。兩人用記錄下來的話去驗證，果然與老師說的一樣。於是兩人感嘆說：『難道我們不是適合求道的人嗎？還是老師隱瞞了我們呢？』兩人相互發誓說：『如果誰先得到甘露（amṛta），一定要共同品嚐。』佛陀度化了迦葉（Kāśyapa）兄弟一千人後，接著游化到王舍城（Rājagṛha）。當時，有一位比丘名叫阿說示（Aśvajit）（五人之一），穿著袈裟，拿著缽，進入城中乞食。舍利弗看見他容貌超凡脫俗，諸根寂靜沉默，就問道：『你的老師是誰？』他回答說：『是釋迦（Śākya）族的太子，厭惡衰老、疾病和死亡的痛苦，出家學道，證得無上菩提，是我的老師。』舍利弗說：『請你為我說說你老師所教授的法。』他回答說：『我年紀還小，學習的時間也很短淺，怎麼能宣說精深的道理呢？』 現代漢語譯本
【English Translation】 It is said that his wisdom and abilities surpassed ordinary people. Even though they admired his extraordinary qualities, they still harbored pride and shame, and because he was young, they did not speak to him directly, but sent young disciples to inquire of him. His answers were fluent and convenient, and his words and reasoning were extraordinary. At that time, all the debaters marveled at what had never been seen before. Whether foolish or wise, old or young, all were subdued by him. The king was very happy and immediately ordered the relevant officials to allocate a village to provide for him permanently. Everyone in the country was overjoyed. At that time, there was a fortune-teller named Kulita (the name of the fortune-telling lion), whose surname was Mahāmaudgalyāyana, and he was a close friend of Śāriputra. Śāriputra was intelligent and valued; Mahāmaudgalyāyana was bold and decisive, and understood things. The two were comparable in talent and always acted together, making vows to be together from beginning to end. Later, both became tired of the world and left home to study the Way, becoming disciples of the ascetic Sañjaya. They asked their teacher, 'Have you attained the Way that we seek?' The teacher replied, 'I have been seeking the Way for many years, and I do not know if the Way exists, or if I am not the right person to seek the Way, so I have not attained it.' One day, their teacher fell ill, and Śāriputra stood at his head, and Mahāmaudgalyāyana stood at his feet. The teacher was panting and about to die, so he pitied them and laughed. The two asked him the reason for his laughter. The teacher replied, 'Worldly people have no eyes and are deceived by love. I saw the king of Suvarṇabhūmi die, and his great queen threw herself into the fire pit, seeking to be with him in the same place. But these two people have different karmic retributions, and their places of birth are completely different.' At that time, the two wrote down the teacher's words, wanting to verify their truth. Later, a merchant from Suvarṇabhūmi came from afar to Magadha. The two used the recorded words to verify them, and it was indeed as the teacher had said. So the two sighed and said, 'Are we not the right people to seek the Way? Or is the teacher hiding something from us?' The two vowed to each other, 'If anyone attains amṛta first, they must share it together.' After the Buddha converted the Kāśyapa brothers and their thousand followers, he then traveled to Rājagṛha. At that time, a bhikkhu named Aśvajit (one of the five) was wearing a robe and carrying a bowl, entering the city to beg for food. Śāriputra saw that his appearance was extraordinary and his senses were quiet and silent, and asked, 'Who is your teacher?' He replied, 'The prince of the Śākya clan, disgusted with the suffering of old age, sickness, and death, left home to study the Way and attained unsurpassed Bodhi, is my teacher.' Śāriputra said, 'Please tell me about the Dharma taught by your teacher.' He replied, 'I am young and my learning is shallow, how can I proclaim the profound principles?' English version
真。如來廣大義。又曰。略說其要。答曰。諸法因緣生。是法因緣滅。舍利弗即得初道(出曜經云得無著果)。還為目連說亦得初道。二師為各與二百五十弟子俱到佛所。佛遙見之。指舍利弗。是我弟子中智慧第一。又指目連雲。神足第一。今與其弟子大眾俱來。白佛言。我等愿從佛法出家。佛言。善來比丘。即時鬚髮自落。法服著身。衣缽具足。受成就戒。過半月后。聞佛為長爪梵志說法。即得阿羅漢道(出大智論第十一卷)。
舍利弗請佛制戒三
佛住舍衛城。舍利弗請佛制戒。諸比丘言。云何未有過而求制戒。佛言。舍利弗不但今日未有過而請制戒。其往昔時。在一聚落。人民居士未有過患。亦嘗請我制諸刑罰。時國名迦尸。城名波羅㮈。國王名凈稱。凈稱以法治化。佈施持戒以道泛愛。人民致盛富樂豐實。村裡邑屋雞飛相接。舉國相敬常作諸伎共相娛樂。時有大臣。名曰陶利。多諸謀策。白王言。今日境內自然富樂。人民相敬。愿王制立刑罰。莫令樂極生過。王曰。即諸大臣聰明有智。多有朋黨不可卒制。若一訶責或生釁咎。王欲薄啟其。乃說偈言。
縱力喜瞋怒 哀愍必治制 化民以正法 令心無怨蔽
大臣咸喜。亦說偈言。
最勝人中尊 調伏久住世 以道治蒼生
【現代漢語翻譯】 現代漢語譯本： 真。如來廣大之義。又說：『略說其要。』回答說：『諸法因緣而生，此法亦因緣而滅。』 舍利弗（Sariputra）（佛弟子，智慧第一）立即證得初道（《出曜經》中說是證得無著果）。回來后為目連（Maudgalyayana）（佛弟子，神通第一）說，目連也證得初道。這兩位老師各自帶領二百五十名弟子一同來到佛陀處所。佛陀遠遠地看見他們，指著舍利弗說：『這是我弟子中智慧第一的。』又指著目連說：『神通第一。』現在他們與弟子大眾一同前來。』他們向佛陀稟告說：『我等愿跟隨佛陀的教法出家。』佛陀說：『善來比丘（Bhikkhu）。』即時他們的鬚髮自然脫落，法服穿在身上，衣缽具足，受了成就戒。過了半個月后，聽聞佛陀為長爪梵志（Dirghanakha）說法，立即證得阿羅漢（Arhat）道（出自《大智度論》第十一卷）。
舍利弗請佛制定戒律三
佛陀住在舍衛城（Sravasti）。舍利弗請佛陀制定戒律。眾比丘說：『為何在沒有過錯發生之前就請求制定戒律？』佛陀說：『舍利弗，不只是今天你未有過錯就請求制定戒律，在過去的時候，在一個聚落中，人民居士未有過患，也曾請求我制定各種刑罰。』當時國家名叫迦尸（Kasi），城市名叫波羅㮈（Varanasi），國王名叫凈稱（Suddhakirti）。凈稱以正法治理國家，佈施持戒，以道義普遍關愛人民。人民生活繁榮富足，村落房屋密集相連。全國上下互相尊敬，經常舉行各種技藝表演共同娛樂。當時有一位大臣，名叫陶利（Tauri），有很多計謀策略，他向國王稟告說：『如今境內自然富足安樂，人民互相尊敬。希望大王制定刑罰，不要讓快樂到了極點而產生過錯。』國王說：『各位大臣聰明有智慧，但多有朋黨，不可貿然制定刑罰。如果稍加責備，可能會引發事端。』國王想要稍微啓發他們，於是說了偈語：
『放縱權力，喜歡嗔怒，哀憐，必須加以治理和約束； 用正法教化人民，使他們心中沒有怨恨和遮蔽。』
大臣們都非常高興，也說了偈語：
『您是最殊勝的人中之尊，調伏眾生，長久住世； 用正道治理天下百姓。』
【English Translation】 English version: Truly. The profound meaning of the Tathagata (如來). It is also said: 'Briefly explain the essentials.' The answer is: 'All dharmas (諸法) arise from conditions, and these dharmas cease due to conditions.' Sariputra (舍利弗) (foremost in wisdom among the Buddha's disciples) immediately attained the first path (Srota-apanna). (The Sutra of the Collection of Verses says he attained the Anasrava fruit). Returning, he explained it to Maudgalyayana (目連) (foremost in supernatural powers among the Buddha's disciples), who also attained the first path. The two teachers, each with two hundred and fifty disciples, went together to the Buddha's place. The Buddha saw them from afar and pointed to Sariputra, saying: 'This is the foremost in wisdom among my disciples.' He also pointed to Maudgalyayana, saying: 'The foremost in supernatural powers.' Now they come with their disciples and the great assembly.' They reported to the Buddha, saying: 'We wish to renounce the household life and follow the Buddha's Dharma (佛法).' The Buddha said: 'Welcome, Bhikkhus (比丘).' Immediately, their hair and beards fell off naturally, Dharma robes appeared on their bodies, and they were fully equipped with robes and bowls, receiving the accomplished precepts. After half a month, hearing the Buddha preach to Dirghanakha (長爪梵志), he immediately attained the Arhat (阿羅漢) path (from the Maha-Prajnaparamita-sastra, Volume 11).
Sariputra Requests the Buddha to Establish Precepts Three
The Buddha was staying in Sravasti (舍衛城). Sariputra requested the Buddha to establish precepts. The Bhikkhus said: 'Why seek to establish precepts before any faults have occurred?' The Buddha said: 'Sariputra, it is not only today that you request the establishment of precepts before any faults have occurred. In the past, in a village, the people and lay followers, without any faults, also requested me to establish various punishments.' At that time, the country was named Kasi (迦尸), the city was named Varanasi (波羅㮈), and the king was named Suddhakirti (凈稱). Suddhakirti governed with Dharma, practicing generosity and upholding the precepts, universally loving the people with the Way. The people were prosperous, wealthy, and abundant. The villages and houses were closely connected. The whole country respected each other and often performed various arts together for entertainment. At that time, there was a minister named Tauri (陶利), who had many strategies. He reported to the king, saying: 'Today, the territory is naturally prosperous and peaceful, and the people respect each other. May the king establish punishments, lest extreme happiness lead to faults.' The king said: 'The ministers are intelligent and wise, but they have many factions, so it is not easy to establish punishments abruptly. If I were to reprimand them, it might cause trouble.' The king wanted to enlighten them slightly, so he spoke a verse:
'Those who indulge in power, delight in anger, and show compassion must be governed and restrained; Transform the people with the right Dharma, so that their hearts have no resentment or obscuration.'
The ministers were all very pleased and also spoke a verse:
'You are the most supreme among humans, subduing beings and dwelling in the world for a long time; Governing the people with the right path.'
慈陰無極際
佛言。凈稱者則我身是。大臣者舍利弗是(出僧祇律第一卷)。
舍利弗受灌園人浴令生天上四
舍利弗。夏盛熱時。游庵羅園。一客作人汲井水灌樹。于佛無有大信。見舍利弗發小信心。喚舍利弗言。大德來。脫衣樹下坐。我以水澆不失溉灌。兼相利益。舍利弗脫衣受洗。身得涼樂隨意遊行。此客作人其夜命終。即生忉利天上。有大威力。次釋提桓因。便自念言。我何因生此。自觀宿命。信心微薄。因客作溉灌。汲水洗浴舍利弗身。我若信心純厚。知必有報故設浴具以為供養。自惟為功雖少。以遇良田獲報甚多。即詣舍利弗所。散華供養。舍利弗因其凈信之心。為說法要得須陀洹道(出雜藏經)。
舍利弗化人蟒令生天上五
昔舍衛國一旦雨血。縱廣四十里。王與群臣咸大驚怪。即召諸道術及知占候使推為吉兇。占者對曰。舊記有云。雨血之災。應生人蟒毒害之物。宜推國內彰別災禍。王曰。何以別知。占師曰。是為人蟒難可別知。誡敕國中。有新生小兒悉皆送來。以一空罌使眾兒唾中。中有一兒唾即成火焰。當知此兒正是人蟒。議曰。此不可著人間。即徙置閑隱無人之處。國中有應死者可送與之。人蟒吐毒殺人如是。前後被毒所殺七萬二千人。後有師子來出震吼
【現代漢語翻譯】 現代漢語譯本 慈陰無極際 佛說：『凈稱（Vimalakirti，維摩詰，一位在家菩薩的名字）就是我的化身。』大臣指的是舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）。（出自《僧祇律》第一卷） 舍利弗接受灌園人的沐浴而昇天的事蹟 舍利弗在盛夏酷熱時，遊玩于庵羅園（Amra Garden，芒果園）。一位做客工的人正在從井裡打水澆樹。他對佛陀沒有很大的信心，但見到舍利弗後生起了微小的信心。他呼喚舍利弗說：『大德（Mahāthera，對資深僧侶的尊稱）請來，脫下衣服在樹下坐著。我用水澆灌你，這不會耽誤我澆樹，而且我們互相都有益處。』舍利弗脫下衣服接受沐浴，身體感到涼爽快樂，非常舒適。這位客工當晚就去世了，立即轉生到忉利天（Trāyastriṃśa，三十三天，佛教宇宙觀中的一個天界），擁有巨大的威力。他成爲了釋提桓因（Śakra，帝釋天，忉利天之主）。他心想：『我因何緣而生於此？』他回顧自己的前世，發現自己信心微薄，是因為做客工時澆灌樹木，並用水洗浴了舍利弗的身體。他想，如果我的信心純正深厚，必定會有更好的回報。因此，他設定了沐浴用具來供養舍利弗。他認為，雖然自己所做的功德很少，但因為遇到了良田（指舍利弗），所以獲得的果報非常多。於是，他前往舍利弗的住所，散花供養。舍利弗因為他清凈的信心，為他宣說了佛法要義，使他證得了須陀洹道（Srotāpanna，入流果，小乘佛教四果位中的第一果）。（出自《雜藏經》） 舍利弗教化人蟒使其昇天的事蹟 過去在舍衛國（Śrāvastī，古印度城市，佛陀常駐地之一），有一天突然下起了血雨，範圍縱橫四十里。國王和群臣都感到非常驚恐怪異。於是召集了各種道術之士和懂得占卜的人來推測這是吉是兇。占卜的人回答說：『舊的記載中有說，下血雨是災難的預兆，應會產生人蟒這種有毒害的生物。應該在全國範圍內尋找，以辨別出這種災禍。』國王問：『要如何辨別呢？』占卜師說：『這種人蟒很難辨別。』於是告誡全國，將所有新生的嬰兒都送到王宮來。用一個空罐子讓所有的嬰兒向裡面吐唾沫，如果其中有一個嬰兒的唾沫立刻變成火焰，就應當知道這個嬰兒正是人蟒。』大家商議說：『這個人蟒不能放在人間。』於是將他遷移到偏僻隱蔽、無人居住的地方。國家中如果有應該死去的人，可以送給他吃。人蟒吐出的毒液可以殺人，就這樣，前後被毒殺的人有七萬二千人。後來，有一隻獅子出現，發出震耳欲聾的吼聲。
【English Translation】 English version Boundless Compassionate Shade The Buddha said: 'The one named Vimalakirti (Vimalakirti, a lay bodhisattva) is my own body.' The great minister refers to Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom). (From the first volume of the Saṃghika-vinaya) Sariputra Receiving a Bath from a Gardener and Being Reborn in the Heavens Sariputra, during the height of summer, was visiting Amra Garden (Amra Garden, Mango Garden). A hired worker was drawing water from a well to water the trees. He did not have great faith in the Buddha, but upon seeing Sariputra, he developed a small amount of faith. He called out to Sariputra, saying, 'Venerable Sir (Mahāthera, a term of respect for senior monks), please come and sit under the tree after taking off your robe. I will water you with the water, which will not delay my watering the trees, and we will both benefit.' Sariputra took off his robe and received the bath, feeling cool and comfortable. That night, the hired worker passed away and was immediately reborn in the Trāyastriṃśa Heaven (Trāyastriṃśa, Thirty-three Heavens, a celestial realm in Buddhist cosmology), possessing great power. He became Śakra (Śakra, Indra, the lord of the Trāyastriṃśa Heaven). He thought to himself, 'What is the cause of my being born here?' He reflected on his past life and realized that his faith was weak, but it was because he watered the trees and bathed Sariputra's body with water while working as a hired laborer. He thought, 'If my faith had been pure and profound, I would surely have received even greater rewards.' Therefore, he prepared bathing implements as an offering to Sariputra. He considered that although the merit he had performed was small, because he had encountered a fertile field (referring to Sariputra), he had obtained a very great reward. He then went to Sariputra's residence and scattered flowers as an offering. Because of his pure faith, Sariputra expounded the essential teachings of the Dharma for him, enabling him to attain the path of Srotāpanna (Srotāpanna, Stream-enterer, the first stage of enlightenment in Theravada Buddhism). (From the Miscellaneous Collection Sutra) Sariputra Transforming a Human Python and Causing Him to Be Reborn in the Heavens In the past, in Śrāvastī (Śrāvastī, an ancient Indian city, one of the Buddha's main residences), one day it suddenly rained blood, covering an area of forty square li. The king and his ministers were greatly alarmed and bewildered. They summoned various Daoist practitioners and those skilled in divination to predict whether this was auspicious or inauspicious. The diviners replied, 'Old records state that a rain of blood is a sign of disaster, indicating the birth of a venomous creature called a human python. We should search throughout the country to identify this calamity.' The king asked, 'How can we identify it?' The diviners said, 'This human python is difficult to identify.' Therefore, they instructed the entire country to send all newborn infants to the palace. They would use an empty jar and have all the infants spit into it. If one infant's saliva immediately turned into flames, it would be known that this infant was the human python. Everyone discussed, 'This human python cannot be kept among humans.' Therefore, they moved him to a remote and secluded place where no one lived. If there were people in the country who were destined to die, they could be sent to him to be eaten. The human python's venom could kill people, and in this way, seventy-two thousand people were poisoned and killed. Later, a lion appeared and let out a deafening roar.
之聲。四千里內人物懾伏。周流暴害莫能制御。於是國王即募國中能卻師子者。與金千斤封一大縣。無有應者。眾臣白王。唯當有人蟒能卻。敕使往喚人蟒。人蟒逢見師子至。往住其前毒氣吹。師子即死國致清寧。后時人蟒年老得病命將欲終。佛憫其罪重一墮惡道無有出期。告舍利弗。汝往訓之。使脫重殃。舍利弗便忽往其前。蟒大隆怒。唸曰。吾尚未沒。為人所易無所開白。徑來我前。便放毒氣謂能害之。舍利弗。以慈慧攘卻。光顏舒懌一毛不動。三放毒氣而不能害。即知其尊。意解善生。更以慈心上下七反視舍利弗。舍利弗便還精舍。吸氣人蟒終於其日。即天地大動。極善能動。天地極惡。亦能動。時摩竭王。即詣佛所稽首于地。問世尊曰。人蟒命終當趣何道。佛言今生第一天上。王聞佛語。怪而更問。佛言。大罪之人何得生天。佛言。以見舍利弗慈心七反上下視之。因是之福生第一天。福盡當生第二天上。至七反以後當得辟支佛而般涅槃。王白佛言。七萬二千人罪不復償耶。佛言。末後作辟支佛時身當如紫磨黃金。時當在道邊樹下坐定意。時當有大軍眾七萬餘人。遇見辟支佛謂是金人。即取斫破各各分之。定墮手中視之是肉。皆還聚置而去。因是般泥洹。今世之罪乃爾薄償便畢。佛告王。遇善知識者。山積之罪
【現代漢語翻譯】 現代漢語譯本： 這種聲音使四千里以內的人都感到恐懼和臣服。它四處遊走，進行殘暴的侵害，沒有人能夠制止它。於是國王就在國內招募能夠制服獅子的人，承諾給予千斤黃金並封賞一個大縣。但是沒有人應募。大臣們稟告國王，只有人蟒才能制服獅子。國王就下令使者去召喚人蟒。人蟒遇到獅子后，就走到它面前，噴出毒氣，獅子立刻就死了，國家恢復了安寧。後來，人蟒年老生病，生命將要終結。佛陀憐憫它罪孽深重，一旦墮入惡道就永無出頭之日，於是告訴舍利弗（智慧第一的佛陀十大弟子之一）。『你前去教化它，使它脫離深重的災難。』舍利弗立刻顯現在人蟒面前。人蟒非常憤怒，心想：『我還沒有死，就被別人輕視，沒有告知就直接來到我面前。』於是就放出毒氣，以為能夠傷害他。舍利弗用慈悲和智慧來抵擋，面容安詳喜悅，毫髮無損。人蟒三次放出毒氣都不能傷害他，立刻知道他是尊者，心意解開，善念生起。又用慈悲心上下七次觀看舍利弗。舍利弗就回到了精舍。人蟒吸了一口氣，就在當天死去了。當時天地大震動。極善的力量能夠震動天地，極惡的力量也能震動天地。當時摩竭陀國王（古印度十六雄國之一的摩揭陀國國王）立刻來到佛陀那裡，頭頂觸地行禮，問世尊說：『人蟒命終后將往生何處？』佛陀說：『今生第一天上。』國王聽了佛陀的話，感到奇怪，又問。佛陀說：『大罪之人怎麼能往生天上？』佛陀說：『因為它見到舍利弗的慈悲心，七次上下觀看他，因為這個福報而往生第一天上。福報享盡后將往生第二天上，直到七次以後，將證得辟支佛（無師自悟的聖者）而般涅槃（入滅）。』國王稟告佛陀說：『七萬二千人的罪業難道不再償還了嗎？』佛陀說：『最後作辟支佛時，身體將像紫磨黃金一樣。當時將在道路旁邊的樹下入定。當時將有大軍眾七萬餘人，遇見辟支佛，以為是金人，就拿來砍破，各自瓜分。拿到手中一看，卻是肉，都又聚攏放在那裡離開了。因此而般涅槃。今世的罪業就這樣輕微地償還完畢了。』佛陀告訴國王說：『遇到善知識的人，像山一樣堆積的罪業』
【English Translation】 English version: The sound of it caused fear and submission in people within a radius of four thousand li. It roamed around, committing violent acts that no one could stop. Therefore, the king recruited people in the country who could subdue the lion, promising a thousand catties of gold and the grant of a large county. But no one responded. The ministers reported to the king that only a human-python could subdue the lion. The king then ordered messengers to summon the human-python. When the human-python encountered the lion, it walked up to it and blew poisonous gas, and the lion died immediately, restoring peace to the country. Later, the human-python grew old and sick, and its life was about to end. The Buddha, pitying its heavy sins, knew that once it fell into the evil realms, there would be no hope of escape. So he told Shariputra (foremost in wisdom among the Buddha's ten great disciples), 'Go and teach it, so that it may escape its heavy calamities.' Shariputra immediately appeared before the human-python. The human-python was very angry, thinking, 'I am not yet dead, and I am already being looked down upon. Without even informing me, he comes directly before me.' So it released poisonous gas, thinking it could harm him. Shariputra warded it off with compassion and wisdom, his face serene and joyful, without a hair being harmed. The human-python released poisonous gas three times but could not harm him. It immediately knew that he was a venerable one, its mind opened, and good thoughts arose. It then looked at Shariputra with compassion, seven times up and down. Shariputra then returned to the monastery. The human-python took a breath and died that day. At that time, the heavens and the earth shook greatly. The power of extreme good can shake the heavens and the earth, and the power of extreme evil can also shake the heavens and the earth. At that time, King Ajatashatru (King of Magadha, one of the sixteen great kingdoms of ancient India) immediately went to the Buddha, prostrated himself on the ground, and asked the World-Honored One, 'Where will the human-python be reborn after its death?' The Buddha said, 'In the first heaven in this life.' The king, hearing the Buddha's words, was surprised and asked again. The Buddha said, 'How can a person with great sins be reborn in heaven?' The Buddha said, 'Because it saw Shariputra's compassionate heart and looked at him seven times up and down, it will be reborn in the first heaven because of this merit. After the merit is exhausted, it will be reborn in the second heaven, and after seven times, it will attain Pratyekabuddhahood (a self-enlightened being) and enter Parinirvana (final liberation).' The king reported to the Buddha, 'Will the sins of seventy-two thousand people no longer be repaid?' The Buddha said, 'When it finally becomes a Pratyekabuddha, its body will be like purple-gold. At that time, it will be sitting in meditation under a tree by the roadside. At that time, there will be a large army of more than seventy thousand people who will encounter the Pratyekabuddha, thinking it is a golden statue, and they will chop it up and divide it among themselves. When they take it in their hands and look at it, it is flesh, and they will all gather it together and leave. Because of this, it will enter Parinirvana. The sins of this life will be repaid so lightly and completely.' The Buddha told the king, 'For those who encounter a good teacher, sins piled up like mountains'
可得消滅。亦可得道(出譬喻經第九卷)。
舍利弗入金剛定為鬼所打不能毀傷六
佛在羅閱城迦蘭陀竹園。時尊者舍利弗在耆阇崛山中。入金剛三昧(雜阿含云新剃鬚發)是時有二鬼。一名伽羅。二名優婆伽羅。毗沙門天王使遣。至毗留勒叉王所。欲論人天之事。是時二鬼。從彼虛空而過。遙見舍利弗結加趺坐繫念在前意寂然定。伽羅鬼謂彼鬼言。我今堪任以拳打此沙門頭。優婆伽羅鬼語第二鬼曰。汝勿興此意打沙門頭。所以然者。此沙門極有神德有大威力。世尊弟子中聰明智慧最為第一。備于長夜受苦無量。是時彼鬼再三曰。我能堪任打此沙門頭。優婆伽羅鬼報曰。汝今不隨我語者。汝便住此。吾舍汝去。此惡鬼曰。汝畏沙門乎。優婆伽羅曰。我實畏之設汝以手打此沙門者。地當分為二分。當暴風疾雨地亦振動。諸天驚怖四天王已知。我等不安其所。是時惡鬼曰。我今堪任辱此沙門。善鬼聞已便舍而去。時彼惡鬼即打舍利弗頭。是時天地大動四面暴風疾雨尋時來至。地分為二分。惡鬼全身墮地獄中(雜阿含云舍利言燒我煮我。伽吒鬼陷地獄中)。舍利弗從三昧起。正衣服往詣竹園。至世尊所頭面禮足在一面坐。時佛告舍利弗。汝今身體無疾病乎。舍利弗言。體素無患唯苦頭痛。世尊告曰。有伽羅鬼手
【現代漢語翻譯】 現代漢語譯本 可以被消滅。也可以得道（出自《出譬喻經》第九卷）。
舍利弗入金剛定，被鬼所打卻不能毀傷（出自《六》）。
佛陀在羅閱城（Rāyagṛha，王舍城）的迦蘭陀竹園（Kalandaka Venuvana）中。當時，尊者舍利弗（Śāriputra）在耆阇崛山（Gṛdhrakūṭa，靈鷲山）中，進入金剛三昧（Vajra samādhi，金剛禪定）（《雜阿含經》中說是新剃了鬚髮）。這時，有二個鬼，一個名叫伽羅（Kāla），一個名叫優婆伽羅（Upakāla）。毗沙門天王（Vaiśravaṇa，多聞天王）派遣他們前往毗留勒叉王（Virūḍhaka，增長天王）那裡，想要討論人天之事。當時，這兩個鬼從虛空中經過，遠遠地看見舍利弗結跏趺坐，專心致志，內心寂靜。伽羅鬼對另一個鬼說：『我現在能夠用拳頭打這個沙門（Śrāmaṇa，出家修行者）的頭。』優婆伽羅鬼對伽羅鬼說：『你不要產生打沙門頭的想法。因為這個沙門極有神德，有大威力，是世尊（Śākyamuni，釋迦牟尼佛）的弟子中聰明智慧最為第一的。他長夜以來受了無量的苦。』當時，那個鬼再三地說：『我能夠打這個沙門的頭。』優婆伽羅鬼回答說：『你現在不聽我的話，你就留在這裡，我離開你。』這個惡鬼說：『你害怕沙門嗎？』優婆伽羅說：『我確實害怕他。假設你用手打這個沙門，大地應當分為兩半，應當有暴風疾雨，大地也會震動，諸天驚恐，四大天王（Caturmahārājakāyikas）也會知道，我們就不安寧了。』當時，惡鬼說：『我現在能夠侮辱這個沙門。』善鬼聽了之後就離開了。當時那個惡鬼就打了舍利弗的頭。當時天地大動，四面八方暴風疾雨立刻到來，大地分為兩半，惡鬼全身墮入地獄中（《雜阿含經》中說舍利弗說燒我煮我，伽吒鬼陷地獄中）。舍利弗從三昧中起來，整理好衣服前往竹園，到世尊那裡，頭面禮足，在一旁坐下。當時佛陀告訴舍利弗：『你現在身體沒有疾病嗎？』舍利弗說：『身體本來沒有患病，只是頭痛。』世尊告訴他說：『有一個伽羅鬼用手』
【English Translation】 English version Can be extinguished. Also can attain the Dao (from the ninth volume of the Sutra of Parables).
Śāriputra entered the Vajra Samādhi, and being struck by a ghost, could not be harmed (from Six).
The Buddha was in the Kalandaka Venuvana (Kalandaka Bamboo Grove) in Rāyagṛha (Rajgir). At that time, the venerable Śāriputra (Sariputta) was in Gṛdhrakūṭa Mountain (Vulture Peak Mountain), having entered the Vajra samādhi (Diamond Concentration) (the Miscellaneous Āgama says he had newly shaved his head and beard). At this time, there were two ghosts, one named Kāla and the other named Upakāla. Vaiśravaṇa (Vessavana), the Heavenly King, sent them to Virūḍhaka (Virulha), desiring to discuss matters of humans and gods. At that time, the two ghosts passed through the sky and saw Śāriputra sitting in the lotus position, mindfully focused, his mind serene and still. The Kāla ghost said to the other ghost, 'I am now capable of striking this Śrāmaṇa's (ascetic's) head with my fist.' The Upakāla ghost said to the second ghost, 'Do not have the intention to strike the Śrāmaṇa's head. The reason is that this Śrāmaṇa has great spiritual virtue and great power. Among the Buddha's (Śākyamuni) disciples, he is the most intelligent and wise. He has endured limitless suffering for a long night.' At that time, that ghost said again and again, 'I am capable of striking this Śrāmaṇa's head.' The Upakāla ghost replied, 'If you do not follow my words now, you will stay here, and I will leave you.' The evil ghost said, 'Are you afraid of the Śrāmaṇa?' Upakāla said, 'I am indeed afraid of him. If you strike this Śrāmaṇa with your hand, the earth should split into two halves, there should be violent winds and rain, the earth would also shake, the gods would be frightened, and the Four Heavenly Kings (Caturmahārājakāyikas) would know, and we would be uneasy.' At that time, the evil ghost said, 'I am now capable of humiliating this Śrāmaṇa.' The good ghost left after hearing this. At that time, that evil ghost struck Śāriputra's head. At that time, heaven and earth shook greatly, violent winds and rain came from all directions immediately, the earth split into two halves, and the evil ghost fell into hell with his whole body (the Miscellaneous Āgama says Śāriputra said burn me, boil me, and the Ghaṭa ghost fell into hell). Śāriputra arose from samādhi, straightened his clothes, and went to the Bamboo Grove, arrived at the World Honored One's place, bowed his head and paid respects at his feet, and sat on one side. At that time, the Buddha told Śāriputra, 'Is your body free from illness now?' Śāriputra said, 'My body was originally free from illness, only my head aches.' The World Honored One told him, 'There is a Kāla ghost with a hand'
打汝頭。若當彼鬼。以手打須彌山者。山便為二分。所以然者。彼鬼有大力。今此鬼受其罪報故全身入阿鼻獄中。爾時世尊告諸比丘。甚奇甚特金剛三昧力。乃至於斯由此三昧無所傷害。正使須彌山打頭者終不能動其毛。所以然者。比丘聽之。於此賢劫中有佛。名拘樓孫。彼佛有二大聲聞。一名等壽。二名大智。等壽神足第一。大智智慧第一。如我今日舍利弗智慧第一。目揵連神足第一。時等壽大智二比丘。俱得金剛三昧。等壽一時在閑靜處入于寂定。時牧牛羊人取薪草人。見各相謂言。此沙門今取無常。即共集草木積其身上。以火焚燒舍之而去。是時等壽尋從定起。正衣服入村乞食。諸取薪人還見比丘。各相謂言。此比丘昨日命終。我等以火焚燒。今日還活。今當立字號還活。若比丘得金剛三昧者。入水火刀劍不能中傷。金剛三昧威德如是。今舍利弗得此三昧。多游二處空空三昧金剛三昧(出增一阿含經第三十卷)。
舍利弗性憋難求七
舍利弗等受六群比丘尼請。設多美飲食。下座及沙彌。與六十日稻飯胡麻滓合菜煮。佛問羅睺羅。僧飲食飽足不。具答。又問有誰上座。又答和上舍利弗。佛言。舍利弗食不凈食。舍利弗吐去所食。誓盡形壽斷受外請常行乞食。諸大貴人後欲設僧飯。愿得舍利弗。白佛
【現代漢語翻譯】 現代漢語譯本： 打你的頭。如果那個鬼用手打須彌山（Sumeru Mountain，佛教宇宙觀中的聖山），山就會被分成兩半。之所以這樣，是因為那個鬼有很大的力量。現在這個鬼正在承受罪報，所以全身都進入阿鼻地獄（Avici Hell，佛教中最底層的地獄）中。當時，世尊（Lord Buddha）告訴各位比丘（Bhiksu，佛教出家男眾）：金剛三昧（Vajra Samadhi，一種堅不可摧的禪定狀態）的力量真是太神奇、太特別了，竟然到了這種程度！有了這種三昧，就不會受到任何傷害。即使須彌山打在頭上，最終也不能動他一根毫毛。這是為什麼呢？比丘們，聽著。在這個賢劫（Bhadrakalpa，佛教中一個特定的時代）中，有一尊佛，名叫拘樓孫佛（Krakucchanda Buddha，過去七佛之一）。那位佛有兩位大聲聞（Sravaka，聽聞佛法並證悟的弟子），一位名叫等壽（Dengshou），一位名叫大智（Dazhi）。等壽的神足（神通，超自然能力）第一，大智的智慧第一。就像我今天的舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）智慧第一，目揵連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）神足第一。當時，等壽和大智這兩位比丘，都得到了金剛三昧。等壽有一次在安靜的地方進入寂定。當時，放牛羊的人和砍柴的人，看見后互相說：『這個沙門（Sramana，佛教出家人的通稱）現在要死了。』就一起收集草木，堆積在他身上，用火焚燒，然後離開了。這時，等壽隨即從禪定中起來，整理好衣服，進入村莊乞食。那些砍柴的人又看見了這位比丘，互相說：『這位比丘昨天已經死了，我們用火焚燒了他，今天又活了。現在應當給他起個名字叫還活。』如果比丘得到金剛三昧，那麼入水、火、刀劍都不能傷害他。金剛三昧的威德就是這樣。現在舍利弗得到了這種三昧，經常在空空三昧（Sunyata Samadhi，證悟空性的禪定）和金剛三昧中游歷。（出自《增一阿含經》第三十卷）。 舍利弗的性格急躁，難以請求（第七則） 舍利弗接受了六群比丘尼（Six Groups of Bhiksunis，行為不端的比丘尼團體）的邀請，準備了許多美味的飲食。下座（較低等級的比丘）和沙彌（Sramanera，佛教出家男眾的預備階段）與六十日稻飯和胡麻滓混合蔬菜一起煮。佛問羅睺羅（Rahula，佛陀的兒子）：僧眾飲食是否飽足？羅睺羅如實回答。佛又問：誰是上座（資歷較高的比丘）？羅睺羅又回答：是和上（Upadhyaya，親教師）舍利弗。佛說：舍利弗吃了不乾淨的食物。舍利弗吐出了所吃的食物，發誓終身斷絕接受外面的邀請，經常進行乞食。之後，各位大貴人想要設僧飯，希望得到舍利弗。
【English Translation】 English version: Strike your head. If that ghost were to strike Mount Sumeru (Sumeru Mountain, the sacred mountain in Buddhist cosmology) with its hand, the mountain would be split in two. The reason for this is that the ghost possesses great power. Now, this ghost is enduring the retribution for its sins, so its entire body is entering the Avici Hell (Avici Hell, the lowest level of hell in Buddhism). At that time, the World Honored One (Lord Buddha) told the Bhiksus (Bhiksu, Buddhist monks): 'The power of the Vajra Samadhi (Vajra Samadhi, an indestructible state of meditation) is truly wondrous and extraordinary, to such an extent! With this Samadhi, one will not be harmed by anything. Even if Mount Sumeru were to strike one's head, it ultimately could not move a single hair on one's body.' Why is this so? Bhiksus, listen. In this Bhadrakalpa (Bhadrakalpa, a specific era in Buddhism), there was a Buddha named Krakucchanda Buddha (Krakucchanda Buddha, one of the past seven Buddhas). That Buddha had two great Sravakas (Sravaka, disciples who hear the Dharma and attain enlightenment), one named Dengshou and one named Dazhi. Dengshou was foremost in supernatural powers, and Dazhi was foremost in wisdom. Just as Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) is foremost in wisdom today, and Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers) is foremost in supernatural powers. At that time, both Bhiksus, Dengshou and Dazhi, had attained the Vajra Samadhi. Once, Dengshou was in a quiet place, entering into tranquil meditation. At that time, cowherds and woodcutters saw him and said to each other: 'This Sramana (Sramana, a general term for Buddhist renunciates) is now dying.' They gathered grass and wood together, piled it on his body, set it on fire, and left. At this time, Dengshou immediately arose from his meditation, arranged his robes, and entered the village to beg for food. Those woodcutters saw the Bhiksu again and said to each other: 'This Bhiksu died yesterday, and we burned him with fire, but today he is alive again. Now we should give him a name called 'Alive Again'.' If a Bhiksu attains the Vajra Samadhi, then water, fire, swords, and blades cannot harm him. The power and virtue of the Vajra Samadhi are like this. Now Sariputra has attained this Samadhi and often dwells in the Sunyata Samadhi (Sunyata Samadhi, meditation on emptiness) and the Vajra Samadhi. (From the Ekottara Agama Sutra, Volume 30). Sariputra's Temperament is Impatient and Difficult to Request (Seventh Case) Sariputra accepted the invitation of the Six Groups of Bhiksunis (Six Groups of Bhiksunis, a group of unruly nuns) and prepared many delicious foods. Lower-ranking Bhiksus and Sramaneras (Sramanera, novice monks) were given sixty-day rice and sesame dregs mixed with vegetables to cook. The Buddha asked Rahula (Rahula, the Buddha's son): 'Are the Sangha (Sangha, the Buddhist monastic community) full and satisfied with the food?' Rahula answered truthfully. The Buddha then asked: 'Who is the senior monk (most senior Bhiksu)?' Rahula answered again: 'It is the Upadhyaya (Upadhyaya, preceptor) Sariputra.' The Buddha said: 'Sariputra has eaten impure food.' Sariputra spat out the food he had eaten and vowed to abstain from accepting external invitations for the rest of his life, and to always practice begging for alms. Later, the great nobles wanted to offer meals to the Sangha and hoped to have Sariputra.
乞敕。舍利弗還受外請。佛言莫求。其性惡憋。其過去時有一國王。為毒蛇所螫。能治毒師作舍伽羅咒收毒蛇來。先作火聚語蛇言。汝寧入火寧還噏毒。蛇思惟。我已吐竟。乃投身火中。毒蛇即舍利弗也(出十誦律序下分又出彌沙塞律第三十一卷。又出僧祇律第四十卷)。
舍利弗先佛涅槃八
佛告阿難。得四神足者。能住壽一劫。如來今者當壽幾許。如是至三。阿難為魔所迷默然不對。又告阿難。汝可起去靜處思惟。即起至林中。時魔波旬來至佛所。白言。世尊。處世教化度人周訖。蒙脫生死數如恒沙。時年又老可入涅槃。即告魔言。卻後三月當般涅槃。波旬聞說歡喜而去。阿難睡夢見有大樹普覆虛空。一切群萌靡不蒙賴。旋風卒起吹激其樹。滅于力士所住之地。一切群生莫不悲悼。阿難驚覺怖不自寧。思惟所夢。將無世尊欲般涅槃。來至佛所而白佛言。我向所夢如斯之事。將無世尊欲般涅槃。佛告阿難。如汝所言。吾后三月當般涅槃。我向問汝。若有得四神足者。能住壽一劫。吾四神足極能修善。如是滿三而汝不對。魔來勸我當取涅槃。吾以許之。阿難悲慟不能自持。其諸弟子展轉相語。各懷悲仰來至佛所。誰得常存。我為汝等。應作已作。應說已說。汝等但當勤修精進何為憂戚。舍利弗聞佛涅槃深
【現代漢語翻譯】 現代漢語譯本：佛陀命令道：『不要允許。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）又接受了外道的邀請。』佛陀說：『不要答應他的請求，他的本性惡劣而固執。』在過去的時候，有一位國王被毒蛇咬傷，一位擅長治療毒的醫師唸誦舍伽羅咒語，將毒蛇召來。醫師先堆起一堆火，對蛇說：『你寧願進入火中，還是寧願把毒液吸回去？』蛇心想：『我已經把毒液吐出來了。』於是就投身於火中。那條毒蛇就是舍利弗的前身。（出自《十誦律序》下分，又出自《彌沙塞律》第三十一卷，又出自《僧祇律》第四十卷）。
舍利弗比佛陀早八年涅槃。
佛陀告訴阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）：『如果有人修得四神足（catvāri ṛddhipādāḥ，四種達到神通的途徑），就能住世一劫（kalpa，極長的時間單位）。如來（Tathāgata，佛陀的稱號之一）現在應當住世多久？』這樣問了三次，阿難被魔（Māra，佛教中阻礙修行的惡神）所迷惑，默然不答。佛陀又告訴阿難：『你可以起身到安靜的地方去思考。』阿難就起身去了林中。這時，魔波旬（Pāpīyas，欲界第六天之主，常擾亂佛陀和其弟子）來到佛陀那裡，稟告說：『世尊（Bhagavān，佛陀的稱號之一），您在世間教化眾生，度化眾生脫離生死的數量如同恒河沙數。現在您年事已高，可以入涅槃（nirvāṇa，佛教中解脫生死輪迴的境界）了。』佛陀告訴魔波旬：『三個月后我將般涅槃（parinirvāṇa，佛陀的最終涅槃）。』波旬聽了非常高興地離開了。阿難在睡夢中看見有一棵大樹，普遍覆蓋虛空，一切眾生都依靠它。忽然狂風驟起，吹倒了那棵樹，滅于力士所住的地方。一切眾生無不悲傷哀悼。阿難驚醒，恐懼不安，思考所做的夢，心想莫非是世尊要般涅槃了。於是來到佛陀那裡，稟告佛陀說：『我剛才做的夢是這樣的，莫非是世尊要般涅槃了？』佛陀告訴阿難：『正如你所說，我三個月后將般涅槃。我先前問你，如果有人修得四神足，就能住世一劫。我的四神足已經修習得非常圓滿，像這樣問了你三次，而你都沒有回答。魔來勸我應當入涅槃，我已經答應了他。』阿難悲痛不已，不能自持。其他的弟子們輾轉相告，各自懷著悲傷仰慕的心情來到佛陀那裡，心想誰能長久住世呢？佛陀說：『我為你們應當做的已經做了，應當說的已經說了。你們只要勤奮修行精進，為何要憂愁悲傷呢？』舍利弗聽到佛陀將要涅槃的訊息，內心深感悲痛。
【English Translation】 English version: The Buddha commanded, 'Do not allow it. Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) has again accepted an invitation from outsiders.' The Buddha said, 'Do not grant his request; his nature is wicked and obstinate.' In the past, there was a king who was bitten by a poisonous snake. A physician skilled in treating poisons recited the Śagala mantra to summon the snake. The physician first built a fire and said to the snake, 'Would you rather enter the fire or suck the poison back?' The snake thought, 'I have already spat out the poison.' So it threw itself into the fire. That poisonous snake was Śāriputra in a previous life (From the lower section of the Preface to the Daśabhāṇavāra-vinaya, also from the Mahīśāsaka Vinaya, volume 31, and also from the Saṃghika Vinaya, volume 40).
Śāriputra entered nirvana eight years before the Buddha.
The Buddha told Ānanda (one of the ten great disciples of the Buddha, known as the foremost in hearing), 'If someone has attained the four ṛddhipādās (catvāri ṛddhipādāḥ, the four foundations of spiritual power), they can live for a kalpa (kalpa, an extremely long unit of time). How long should the Tathāgata (Tathāgata, one of the titles of the Buddha) live now?' He asked this three times, but Ānanda, deluded by Māra (Māra, the evil deity in Buddhism who obstructs practice), remained silent. The Buddha then told Ānanda, 'You may rise and go to a quiet place to contemplate.' Ānanda rose and went to the forest. At that time, Māra Pāpīyas (Pāpīyas, the lord of the sixth heaven in the desire realm, who often disturbs the Buddha and his disciples) came to the Buddha and reported, 'Bhagavān (Bhagavān, one of the titles of the Buddha), you have completed your teaching and transformation of beings in the world, and the number of beings you have liberated from birth and death is like the sands of the Ganges. Now you are old, you can enter nirvana (nirvāṇa, the state of liberation from the cycle of birth and death in Buddhism).' The Buddha told Māra Pāpīyas, 'I will enter parinirvana (parinirvāṇa, the final nirvana of the Buddha) in three months.' Pāpīyas was very happy to hear this and left. Ānanda dreamed of a large tree that covered the sky, and all beings relied on it. Suddenly, a whirlwind arose and blew down the tree, destroying it in the place where the strong men lived. All beings were saddened and mourned. Ānanda awoke, frightened and uneasy, and pondered the dream, thinking that the Bhagavān was about to enter parinirvana. He came to the Buddha and reported, 'I had such a dream, is it that the Bhagavān is about to enter parinirvana?' The Buddha told Ānanda, 'As you say, I will enter parinirvana in three months. I asked you earlier, if someone has attained the four ṛddhipādās, they can live for a kalpa. My four ṛddhipādās have been cultivated very well. I asked you three times, but you did not answer. Māra came to persuade me to enter nirvana, and I have agreed to it.' Ānanda was overwhelmed with grief and could not control himself. The other disciples told each other, and with sadness and longing in their hearts, they came to the Buddha, wondering who could live long. The Buddha said, 'I have done what I should have done for you, and I have said what I should have said. You should diligently cultivate and strive forward, why be sad and sorrowful?' Śāriputra heard the news that the Buddha was about to enter nirvana and felt deep sorrow in his heart.
懷嘆感。不忍見世尊而取滅度。今欲在前而入涅槃。唯愿世尊當見聽許。如是至三。世尊告曰。宜知是時。一切賢聖皆當寂滅。舍利弗即整衣服三業供養卻行而去。將沙彌均提羅。詣羅閱祇至本生城。即敕均提。汝往入城及至聚落。告國王大臣舊故知識諸檀越輩來共取別。均提宣告。和上舍利弗將般涅槃。諸欲見者宜可時往。阿阇世王及諸四輩各自馳奔。舍利弗如是種種廣為諸人隨病投藥。眾會有得初果乃至三果。或有出家成阿羅漢者。復有誓心求佛道者。聞說法已作禮而去。於後夜分。正身正意繫心在前入于初禪。從初禪起入第二禪。如是次第入滅盡定。從滅定起而般涅槃。時天帝釋與多天眾來至其所讚歎供養。帝釋又敕毗首羯摩。合集眾寶莊嚴高車送平博地。敕諸夜叉。往大海邊取牛頭栴檀積為大𧂐。安身在上蘇油灌之放火阇維。火滅之後。均提。拾取捨利盛著缽中攝其三衣擔至佛所。阿難悲悼言。法輪大將軍已取涅槃我何憑怙。佛曰。其雖滅度五分法身亦不滅也。
舍利弗過去世時。亦不堪忍見於我死而先我前死。阿難白佛。不審往昔先前取死其事云何。佛告阿難。過去久遠不思議劫。此閻浮提有一國王。名旃陀婆羅脾(梁言月光)。王有二萬夫人婇女。其第一夫人名須摩檀(梁言華施)一萬大臣。其第
【現代漢語翻譯】 現代漢語譯本：懷著悲嘆的心情，不忍心見到世尊（Bhagavan，佛陀的尊稱）入滅，現在想要在世尊之前入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）。唯愿世尊能夠允許。這樣說了三次。世尊告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『你應該知道時機已到。一切賢聖都將寂滅。』舍利弗立即整理衣服，以身、口、意三業供養世尊，然後退行離去。他帶著沙彌（Sramanera，佛教術語，指未受具足戒的出家男子）均提羅（Cundila），前往羅閱祇（Rajagrha，古印度城市名）的本生城（指舍利弗出生地）。隨即命令均提羅：『你進入城中以及各個村落，告訴國王阿阇世（Ajatasattu，古印度摩揭陀國國王）大臣、舊相識、以及各位檀越（Danapati，佛教術語，指佈施者）前來告別。』均提羅宣告：『和上（Upadhyaya，佛教術語，指親教師）舍利弗將要般涅槃（Parinirvana，佛教術語，指佛或阿羅漢的最終涅槃）。想要見他的人應該及時前往。』阿阇世王以及四眾弟子各自奔赴而來。舍利弗就這樣廣泛地為眾人隨病投藥（比喻說法應機），聽眾中有得到初果（Sotapanna，佛教術語，指證得須陀洹果位）乃至三果（Anagamin，佛教術語，指證得阿那含果位）的，也有出家成為阿羅漢（Arhat，佛教術語，指斷盡煩惱，證得無生果位的修行者）的，還有發誓求佛道的人。聽完說法后，他們作禮離去。在後半夜，舍利弗端正身心，專注意念，先進入初禪（Prathama Dhyana，佛教術語，指色界初禪），從初禪起身進入第二禪（Dvitiya Dhyana，佛教術語，指色界二禪），像這樣依次進入滅盡定（Nirodha-samapatti，佛教術語，指一種甚深的禪定狀態）。從滅盡定起身而般涅槃。當時，天帝釋（Sakra，佛教神祇，忉利天之主）與眾多天眾來到他的住所，讚歎供養。帝釋又命令毗首羯摩（Visvakarman，印度教神祇，工匠之神）聚集各種珍寶，裝飾高大的車子，送到平坦寬闊的地上。命令各位夜叉（Yaksa，佛教護法神）前往大海邊，取來牛頭栴檀（Santalum album，一種名貴的香木）堆積成巨大的柴堆，將舍利弗的身體安放在上面，用蘇油（酥油）澆灌，然後點火焚燒。火滅之後，均提羅拾取捨利（Sarira，佛教術語，指遺骨），盛放在缽中，拿著他的三衣（Tricivara，佛教術語，指比丘所持的三件袈裟），擔到佛陀的住所。阿難（Ananda，佛陀十大弟子之一，以多聞著稱）悲傷地說道：『法輪大將軍（Dharmasenapati，佛教術語，指弘揚佛法的大將）已經入涅槃，我依靠誰呢？』佛陀說：『他雖然滅度，五分法身（Panca-skandha-dharma-kaya，佛教術語，指戒、定、慧、解脫、解脫知見五種功德）也不會滅亡。 舍利弗在過去世的時候，也不忍心見到我死去，而先於我死去。』阿難問佛：『不知道往昔舍利弗先於佛取死的事情是怎樣的？』佛陀告訴阿難：『在過去很久遠不可思議的劫數之前，此閻浮提（Jambudvipa，佛教術語，指我們所居住的這個世界）有一位國王，名叫旃陀婆羅脾（Chandrabala-prabhi，月光王）。國王有兩萬夫人婇女，第一夫人名叫須摩檀（Sumatana，華施），還有一萬大臣，他們的...
【English Translation】 English version: Filled with sorrow and lamentation, unable to bear witnessing the Parinirvana (Nirvana, the state of liberation from the cycle of birth and death) of the World Honored One (Bhagavan, an epithet for the Buddha), Sariputra (Sariputra, one of the ten principal disciples of the Buddha, known for his wisdom) now wishes to enter Nirvana before the Buddha. He earnestly requests the World Honored One's permission. He repeats this request three times. The World Honored One replies, 'You should know that the time is right. All the virtuous and holy ones will eventually enter into stillness.' Sariputra immediately arranges his robes, makes offerings with his three karmas (body, speech, and mind), and respectfully withdraws. He takes the novice (Sramanera, a young male monastic) Cundila (Cundila) to Rajagrha (Rajagrha, an ancient Indian city) to his birth city (referring to Sariputra's birthplace). He then instructs Cundila, 'Enter the city and the villages, and inform King Ajatasattu (Ajatasattu, the king of Magadha in ancient India), the ministers, old acquaintances, and all the benefactors (Danapati, a donor) to come and bid farewell.' Cundila announces, 'The Upadhyaya (Upadhyaya, a preceptor) Sariputra is about to enter Parinirvana (Parinirvana, the final Nirvana of a Buddha or Arhat). Those who wish to see him should come quickly.' King Ajatasattu and the fourfold assembly (monks, nuns, laymen, and laywomen) rush to his side. Sariputra, in this way, widely administers medicine according to their ailments (a metaphor for teaching according to their needs). Among the assembly, some attain the first fruit (Sotapanna, the stream-enterer), up to the third fruit (Anagamin, the non-returner). Some leave home and become Arhats (Arhat, one who has extinguished all afflictions and attained the state of no-birth). Others vow to seek the path of Buddhahood. After hearing the Dharma, they bow and depart. In the latter part of the night, Sariputra straightens his body and mind, focuses his thoughts, and enters the first Dhyana (Prathama Dhyana, the first meditative absorption). Rising from the first Dhyana, he enters the second Dhyana (Dvitiya Dhyana, the second meditative absorption). In this way, he successively enters the Nirodha-samapatti (Nirodha-samapatti, the cessation of perception and sensation). Rising from the Nirodha-samapatti, he enters Parinirvana. At that time, Sakra (Sakra, the lord of the Trayastrimsa heaven) and many devas (devas, gods) come to his dwelling, praising and making offerings. Sakra then orders Visvakarman (Visvakarman, the divine architect) to gather various treasures, adorn a tall chariot, and bring it to a flat and wide ground. He orders the Yakshas (Yaksa, a type of spirit) to go to the great ocean and bring back sandalwood (Santalum album, a fragrant wood) to build a large pyre. He places Sariputra's body on top, pours ghee (clarified butter) over it, and sets it on fire. After the fire is extinguished, Cundila collects the relics (Sarira, bodily remains), places them in a bowl, takes his three robes (Tricivara, the three robes worn by a Buddhist monk), and carries them to the Buddha's dwelling. Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his excellent memory) says with grief, 'The Dharma General (Dharmasenapati, a general of the Dharma) has entered Parinirvana. Who shall I rely on?' The Buddha says, 'Although he has passed away, his fivefold Dharma-kaya (Panca-skandha-dharma-kaya, the five aggregates of form, feeling, perception, mental formations, and consciousness) will not perish.' Sariputra, in a past life, also could not bear to see me die and died before me.' Ananda asks the Buddha, 'I do not know what happened in the past when Sariputra died before the Buddha.' The Buddha tells Ananda, 'In the distant past, beyond countless inconceivable kalpas (kalpas, eons), in this Jambudvipa (Jambudvipa, the continent where we live), there was a king named Chandrabala-prabhi (Chandrabala-prabhi, Moon-light King). The king had twenty thousand consorts and concubines. The first consort was named Sumatana (Sumatana, Flower-giving), and there were ten thousand ministers, their...
一者名摩旃陀(梁言大月)。王有五百太子。最大太子。名曰尸羅跋陀(梁言戒莫)。王所住城名跋陀耆婆(梁言賢壽)。其城縱廣四百由旬。周匝凡有百二十門。說大檀施隨眾所須盡給與之。並復告下八萬四千諸小國土。悉令開藏給施。一切眾臣如教。即豎金幢擊于金鼓廣佈宣令騰王慈詔。遠近內外咸令聞知。於時國內沙門婆羅門。貧窮孤老有乏短者。強弱相扶集如雲雨稱意與之。閻浮提民蒙王恩澤。有一小國。其王名曰毗摩斯那。聞月光王美稱高大。心懷嫉妒寢不安席。即自思惟。月光不除我名不出。當設方便。請諸道士募求諸人。婆羅門言。王有何憂當見告語。王言。彼月光王名德遠著一切承風。我獨卑陋無此美稱。愿得除之作何方便。婆羅門言。月光慈惠澤潤窮厄如民父母。我等何心從此惡謀。寧自殺身不能為此。即各罷散不顧供養。時毗摩斯那益增愁憒。即出廣募周遍宣令。誰能為我得月光頭。分國半治以女妻之。爾時山脅有婆羅門。名勞度差。來應王募。王甚歡喜重語之言。茍能成辦不違信誓。若能去者當以何日。婆羅門曰。辦我行道糧食所須。卻後七日便當發引。時婆羅門作咒自護。七日已滿。便來辭王。王給所須進路而去。時月光國豫有變怪。八萬四千諸小國王。皆夢大王金幢卒折金鼓卒裂。大月大
臣夢鬼奪王金冠。各懷愁憂不能自寧。時城門神知婆羅門欲乞王頭遮不聽入。時婆羅門繞城數匝不能得前。首陀會天知月光王以此頭施於檀得滿。便於夢中而悟王言。汝誓佈施不逆眾心。乞者在門無由得前。欲為施主事所不然。王覺愕然。即敕大月。汝往詣門敕勿遮人。大月大臣往到城門。時城門神即自現形。白大月言。有婆羅門從他國來。懷俠噁心欲乞王頭是以不聽。大臣答曰。是為大災。然王有教理不得違。當奈之何。當作七寶頭各五百枚用貿易之。即敕令作。時婆羅門徑至殿前高聲唱言。我在遐方聞王功德。一切佈施不逆人意。故涉遠來欲有所得。王聞歡喜迎為作禮。問訊行道不疲極耶。隨汝所愿。婆羅門言。一切外物雖用佈施非我所須。我故遠來唯乞王頭。若不孤逆當見施與。王聞是語踴躍無量。婆羅門言。若施我頭何時當與。王言。卻後七日當與汝頭。
爾時大臣持七寶頭來。前語婆羅門言。此王頭者骨肉血合不凈之物用索此為。今持爾所七寶之頭以用貿易。汝可取之。博易足得終身之富。婆羅門言。我不用此。欲得王頭全我所志。時大月臣種種曉喻永不迴轉憤感心裂七分而死。王前敕語。臣下乘八千里象遍告諸國言。月光大王卻後七日當持其頭施婆羅門。若欲來者速時馳詣。爾時八萬四千諸王馳驛
【現代漢語翻譯】 現代漢語譯本：我夢見有鬼來搶奪我的金冠。大家都懷著憂愁，不能安心。當時，城門神知道有婆羅門想要乞討我的頭顱，便不讓他進入。那婆羅門繞城數圈，都無法前進。首陀會天（凈居天）知道月光王（King Moonlight）會用這個頭顱來行佈施，從而功德圓滿。便在我的夢中啟示我說：『你曾發誓要佈施，不違背眾生的心願。現在乞討者就在門外，卻無法進來，這怎麼能算是施主所為呢？』我醒來后非常驚訝。立刻命令大月（Da Yue），你去城門，告訴他們不要阻攔來人。大月大臣（Minister Da Yue）來到城門。這時，城門神顯現出身形，對大月說：『有個婆羅門從別的國家來，心懷惡意，想要乞討國王的頭顱，所以我才不讓他進來。』大臣回答說：『這確實是個大災難。但是國王有命令，我們不能違背。那該怎麼辦呢？不如製作七寶頭顱，每個價值五百枚金幣，用來和他交換。』於是立刻下令製作。這時，婆羅門直接來到王宮前，高聲喊道：『我在遙遠的地方聽說國王的功德，一切佈施都不違背別人的意願。所以不遠萬里趕來，想要有所求。』我聽了非常高興，迎接他併爲他行禮。問候他一路行走是否疲憊。並說：『隨你想要什麼。』婆羅門說：『一切身外之物，即使用來佈施，也不是我所需要的。我遠道而來，只是想要乞討國王的頭顱。如果不違揹你的誓言，就請施捨給我吧。』我聽了這話，歡喜踴躍，無法形容。婆羅門問：『如果要把頭施捨給我，什麼時候給我呢？』我說：『七天之後，我就把頭給你。』 這時，大臣拿著七寶頭顱來了。他上前對婆羅門說：『國王的頭顱，是骨肉和血液混合而成的不乾淨的東西，你為什麼要索要這個呢？現在我用這些價值連城的七寶頭顱來和你交換。你可以拿走它們。這些財富足夠你終身享用。』婆羅門說：『我不要這些。我想要得到國王的頭顱，來完成我的心願。』這時，大月大臣用各種方法勸說，婆羅門始終不肯改變主意，大臣憤恨傷感，心裂成七分而死。我於是下令，讓臣下乘坐八千里象，遍告各國：『月光大王（King Moonlight）七天之後，將要把他的頭顱施捨給婆羅門。如果有人想來觀看，請儘快趕來。』當時，有八萬四千個國王快馬加鞭趕來。
【English Translation】 English version: I dreamt that a ghost was snatching my golden crown. Everyone was filled with sorrow and could not find peace. At that time, the city gate god knew that a Brahmin wanted to beg for my head, so he did not allow him to enter. The Brahmin circled the city several times but could not advance. The Suddhavasa (Pure Abode) heaven knew that King Moonlight would use this head for almsgiving, thus fulfilling his merits. So, he enlightened me in my dream, saying: 'You vowed to give alms and not go against the wishes of sentient beings. Now the beggar is outside the gate but cannot enter. How can this be considered the act of a donor?' I woke up in astonishment. I immediately ordered Da Yue to go to the city gate and tell them not to stop anyone. Minister Da Yue arrived at the city gate. At this time, the city gate god revealed his form and said to Da Yue: 'A Brahmin has come from another country, harboring malicious intentions, wanting to beg for the king's head, so I did not allow him to enter.' The minister replied: 'This is indeed a great disaster. But the king has an order, and we cannot disobey it. What should we do? How about making seven jeweled heads, each worth five hundred gold coins, to trade with him?' So, he immediately ordered them to be made. At this time, the Brahmin went directly to the palace and shouted loudly: 'I heard from afar about the king's merits, that all almsgiving does not go against the wishes of others. Therefore, I have come from afar, wanting to ask for something.' I was very happy to hear this, welcomed him, and paid my respects. I asked him if he was tired from his journey. And said: 'Whatever you wish.' The Brahmin said: 'All external things, even if used for almsgiving, are not what I need. I have come from afar only to beg for the king's head. If you do not go against your vow, please give it to me.' I was overjoyed to hear these words, beyond description. The Brahmin asked: 'If you are going to give me your head, when will you give it to me?' I said: 'Seven days from now, I will give you my head.' At this time, the minister came with the seven jeweled heads. He stepped forward and said to the Brahmin: 'The king's head is an unclean thing composed of flesh and blood. Why do you want to ask for this? Now I will use these priceless jeweled heads to trade with you. You can take them. This wealth is enough for you to enjoy for the rest of your life.' The Brahmin said: 'I do not want these. I want to obtain the king's head to fulfill my wish.' At this time, Minister Da Yue tried to persuade him in various ways, but the Brahmin never changed his mind. The minister was resentful and saddened, his heart split into seven pieces, and he died. I then ordered my subordinates to ride elephants that travel eight thousand miles a day and proclaim to all countries: 'King Moonlight will give his head to the Brahmin in seven days. If anyone wants to come and watch, please come as soon as possible.' At that time, eighty-four thousand kings came riding swiftly.
而至。咸見大王腹拍王前。閻浮提人賴王恩澤。云何一日為一人故永舍眾庶更不矜憐。唯愿垂憫莫以頭施。一萬大臣皆身投地腹拍王前唯見哀憫矜恤我等。莫以頭施。二萬夫人亦身投地仰白王言。莫見忘舍唯垂蔭覆。若以頭施我等何怙。五百太子啼哭王前。我等孩幼當何所歸。愿見愍念莫以頭施。長養我等得及人倫。於是大王告諸臣民夫人太子。計我從本受身已來。涉歷生死由來長久。若在三塗截斷其頭死而復生。如是無數亦無福報。若生人間諍于財色。為貪恚癡恒殺多身。未曾為福而舍此命。今我此身種種不凈會當捐棄不能得久。舍此穢頭用貿大利何得不與。我持此頭施婆羅門。以是功德誓求佛道度汝等苦。今我施心垂欲成滿。慎莫遮我無上道意。一切諸王臣民夫人太子聞王語已默然無言。爾時大王語婆羅門。欲取頭者今正是時。婆羅門言。今王臣民大眾圍繞。我獨一身力勢單弱不堪此中而斫王頭。欲與我者當至後園。爾時大王告諸小王太子臣民。汝等若必愛敬我者。慎勿傷害此婆羅門。作此語已。共婆羅門入於後園。時婆羅門又語王言。汝身盛壯力士之力。若遭斫痛儻復還悔。取汝頭髮緊繫在樹爾乃能斫。時王用語語婆羅門。汝斫我頭墮我手中然後取去。今以頭施用求無上正真之道誓濟群生。時婆羅門舉刀欲斫。
【現代漢語翻譯】 現代漢語譯本 然後他們來到了國王面前。所有人都看到大臣們在國王面前捶胸頓足。『閻浮提（Jambudvipa，指我們所居住的這個世界）的人民都仰賴您的恩澤。為何您要爲了一個人而永遠拋棄所有民眾，不再憐憫他們呢？』 懇請您垂憐，不要將頭施捨出去。一萬名大臣都跪倒在地，在國王面前捶胸頓足，懇求國王哀憐我們，不要將頭施捨出去。兩萬名夫人也跪倒在地，仰頭對國王說：『請您不要忘記我們，拋棄我們，懇請您庇護我們。如果您將頭施捨出去，我們依靠誰呢？』 五百名太子在國王面前啼哭：『我們年幼無知，將來該歸向何處呢？』 懇請您憐憫我們，不要將頭施捨出去，養育我們長大成人。於是國王告訴各位大臣、夫人和太子：『計算我從最初受身以來，經歷生死輪迴由來已久。如果在三塗（Three Evil Realms，指地獄、餓鬼、畜生）中，頭被砍斷，死了又生，像這樣無數次，也沒有任何福報。如果生在人間，爲了爭奪財物和美色，因為貪婪、嗔恨、愚癡，經常殺害許多生命。從未爲了積福而捨棄此身。現在我這個身體，種種不凈，終將捐棄，不能長久保有。捨棄這個污穢的頭顱，用來換取巨大的利益，為何不能給予呢？我將這個頭施捨給婆羅門（Brahmin，指古印度僧侶），用這個功德發誓求得佛道，救度你們脫離苦海。現在我施捨的心願即將圓滿，千萬不要阻礙我追求無上道的心意。』 一切諸王、臣民、夫人、太子聽了國王的話，都沉默不語。當時，國王對婆羅門說：『想要取我的頭，現在正是時候。』 婆羅門說：『現在國王的臣民大眾都在周圍，我獨自一人，力量單薄，無法在這裡砍下國王的頭。想要給我的話，應當到後花園去。』 當時，國王告訴各位小王、太子、臣民：『你們如果一定要愛敬我的話，千萬不要傷害這位婆羅門。』 說了這些話后，就和婆羅門一起進入了後花園。這時，婆羅門又對國王說：『您身體強壯，有大力士的力量，如果遭到砍頭的痛苦，或許會後悔。用您的頭髮緊緊地繫在樹上，然後我才能砍。』 當時，國王用話語告訴婆羅門：『你砍下我的頭，讓它掉在我的手中，然後拿走。現在用頭施捨，用來求得無上正真之道，發誓救濟所有眾生。』 這時，婆羅門舉起刀想要砍下去。
【English Translation】 English version Then they arrived before the King. All saw the ministers beating their chests before the King. 『The people of Jambudvipa (Jambudvipa, referring to the world we live in) rely on your grace. Why would you abandon all the people forever for the sake of one person, and no longer have compassion for them?』 We beseech you to have mercy and not give away your head. Ten thousand ministers prostrated themselves on the ground, beating their chests before the King, begging for mercy and compassion, and asking him not to give away his head. Twenty thousand consorts also prostrated themselves on the ground, looking up and saying to the King, 『Please do not forget us and abandon us, we beseech you to shelter us. If you give away your head, who will we rely on?』 Five hundred princes wept before the King, 『We are young and ignorant, where shall we turn to?』 We beseech you to have compassion and not give away your head, to raise us to adulthood. Then the King said to the ministers, consorts, and princes, 『Counting from the beginning of my existence, I have been through the cycle of birth and death for a long time. If in the Three Evil Realms (Three Evil Realms, referring to hell, hungry ghosts, and animals), my head is cut off, I die and am reborn, like this countless times, without any blessings. If born in the human realm, for the sake of wealth and beauty, because of greed, hatred, and ignorance, I often kill many lives. I have never given up this life for the sake of accumulating blessings. Now this body of mine, full of impurities, will eventually be discarded and cannot be kept for long. Giving up this filthy head to exchange for great benefits, why should I not give it?』 I will give this head to the Brahmin (Brahmin, referring to ancient Indian monks), and with this merit, I vow to seek the path of Buddhahood and save you from suffering. Now my wish to give is about to be fulfilled, do not hinder my intention to pursue the unsurpassed path.』 All the kings, ministers, consorts, and princes were silent after hearing the King's words. At that time, the King said to the Brahmin, 『If you want to take my head, now is the time.』 The Brahmin said, 『Now the King's ministers and the masses are all around, I am alone and weak, unable to cut off the King's head here. If you want to give it to me, we should go to the back garden.』 At that time, the King told the minor kings, princes, and ministers, 『If you must love and respect me, do not harm this Brahmin.』 After saying these words, he went with the Brahmin into the back garden. At this time, the Brahmin said to the King again, 『Your body is strong, with the strength of a mighty man, if you suffer the pain of being beheaded, you might regret it. Tie your hair tightly to the tree, and then I can cut it.』 At that time, the King told the Brahmin, 『Cut off my head, let it fall into my hands, and then take it away. Now I give my head to seek the unsurpassed and true path, vowing to save all beings.』 At this time, the Brahmin raised his knife to cut.
樹神見此甚大懊惱。如此之人云何欲殺。即以手搏婆羅門耳。其頭反向手腳了戾。失刀在地不能動搖。爾時大王仰語樹神。我過去已來於此樹下。曾以九百九十九頭以用佈施。今舍此頭便當滿千。舍此頭已於檀便具。汝莫遮我無上道心。爾時樹神聞王是語。使婆羅門平復如故。時婆羅門便從地起。還更取刀便斫王頭頭墮手中。爾時天地六反震動諸天宮殿掉動不安。各懷恐怖怪其所以。尋見菩薩為一切故舍頭佈施。皆悉來下感其奇特悲淚如雨。因共贊言。月光大王以頭佈施。于檀波羅蜜今已得滿。音聲普遍。彼毗摩羨王聞此語已。喜踴驚愕心擘裂而死。時婆羅門擔王頭去。諸王臣民夫人太子。已見王頭自投于地。同聲悲叫絕而復甦。時婆羅門嫌王頭臭即便擲地腳蹴而去。或復有人語婆羅門。汝之酷毒劇甚乃爾。既不中用何為乃索。時婆羅門進道而去。人見便責無給食者。飢餓委悴困切極理。道中有人自問訊息。知毗摩羨王已覆命終。失於所望及勞度差命終。皆墮阿鼻泥犁。其餘臣民思念王恩感結死者皆得生天。如是阿難。欲知爾時月光王者。今我身是。毗摩羨王今波旬是。時大月大臣今舍利弗是。當於爾時不忍見我死而先我前死。乃至今日不忍見我入于涅槃。而先滅度(出賢愚經第五卷及方便佛報恩經大同小異)。
【現代漢語翻譯】 現代漢語譯本 樹神見到這種情況，非常懊惱，心想：『這樣的人怎麼能殺害呢？』 於是就用手拍打婆羅門（Bāluómén，古印度僧侶）的耳朵，使他的頭轉向後方，手腳也變得錯亂，刀也掉在地上，不能動彈。當時，國王仰頭對樹神說：『我過去以來，在這棵樹下，曾經用九百九十九個頭顱來佈施。今天捨棄這個頭顱，就應當圓滿一千之數。捨棄這個頭顱后，我的佈施就圓滿了。你不要阻礙我追求無上道的心。』 當時，樹神聽到國王這樣說，就使婆羅門恢復如初。這時，婆羅門便從地上起來，又拿起刀來砍國王的頭，國王的頭掉在手中。當時，天地六次震動，諸天宮殿搖動不安，各自懷著恐怖，奇怪這是什麼原因。隨即看到菩薩（Púsà，佛教中修行到一定程度的人）爲了救度一切眾生而捨棄頭顱佈施，都紛紛降臨，感動於他的奇特行為，悲傷得淚如雨下。於是共同讚歎說：『月光大王（Yuèguāng Dàwáng）用頭顱佈施，在檀波羅蜜（Tánbōluómì，佈施的最高境界）方面，現在已經圓滿了。』 聲音傳遍四方。那毗摩羨王（Pímóxiàn Wáng）聽到這些話后，又高興又驚愕，心都裂開了，就死了。當時，婆羅門挑著國王的頭走了。諸位大臣、臣民、夫人、太子，看到國王的頭，都自投于地，同聲悲叫，昏厥後又甦醒過來。當時，婆羅門嫌國王的頭臭，就把它扔在地上，用腳踢著走了。有的人對婆羅門說：『你太殘酷了，到了這種地步。既然已經沒用了，為什麼還要索取呢？』 當時，婆羅門繼續往前走。人們看到他，就責備他，因為他沒有給他們食物。他飢餓、疲憊、困頓到了極點。路上有人打聽訊息，得知毗摩羨王已經死了，失去了希望，而且勞度差（Láodùchā）也死了，都墮入了阿鼻泥犁（Ābí Nílí，佛教中的最底層地獄）。其餘的臣民思念國王的恩德，感動而死的人都得以昇天。像這樣，阿難（Ānán，釋迦牟尼的十大弟子之一）。你想知道當時的月光王嗎？就是現在的我。毗摩羨王就是現在的波旬（Bōxún，佛教中的魔王）。當時的大月大臣就是現在的舍利弗（Shèlìfú，釋迦牟尼的十大弟子之一）。當時不忍心看到我死，而先我而死。乃至今天不忍心看到我進入涅槃（Nièpán，佛教中的最高境界），而先我滅度（mièdù，佛教用語，指死亡）。』（出自《賢愚經》第五卷及《方便佛報恩經》，大同小異）。
【English Translation】 English version The tree spirit, seeing this, felt great distress, thinking, 'How can such a person be killed?' So he struck the Brahmin's (Bāluómén, ancient Indian priest) ear with his hand, causing his head to turn backwards, his hands and feet to become disoriented, and the knife to fall to the ground, unable to move. At that time, the king looked up and said to the tree spirit, 'Since the past, under this tree, I have used nine hundred and ninety-nine heads for almsgiving. Today, sacrificing this head will complete the number of one thousand. After sacrificing this head, my Dāna Pāramitā (Tánbōluómì, the highest state of giving) will be complete. Do not obstruct my mind in seeking the unsurpassed path.' At that time, the tree spirit, hearing the king's words, restored the Brahmin to his original state. Then the Brahmin rose from the ground, took the knife again, and cut off the king's head, which fell into his hand. At that moment, heaven and earth shook six times, and the palaces of the gods trembled with unease, each filled with terror, wondering what was happening. Soon they saw that the Bodhisattva (Púsà, a being who is on the path to Buddhahood) was sacrificing his head for the sake of all beings, and they all descended, moved by his extraordinary act, and wept with sorrow like rain. Then they praised together, saying, 'King Moonlight (Yuèguāng Dàwáng) has given his head in alms, and now his Dāna Pāramitā is complete.' The sound spread everywhere. King Vimaśena (Pímóxiàn Wáng), hearing these words, was both joyful and astonished, his heart split open, and he died. At that time, the Brahmin carried the king's head away. The ministers, subjects, consorts, and crown prince, seeing the king's head, threw themselves to the ground, crying out in unison, fainting and then reviving. At that time, the Brahmin, disgusted by the stench of the king's head, threw it on the ground and kicked it away. Some people said to the Brahmin, 'You are too cruel, to such an extent. Since it is already useless, why did you demand it?' At that time, the Brahmin continued on his way. People saw him and rebuked him because he had not given them food. He was hungry, tired, and exhausted to the extreme. Someone on the road inquired about the news and learned that King Vimaśena had died, losing his hope, and that Raudraksha (Láodùchā) had also died, and both had fallen into Avīci Naraka (Ābí Nílí, the lowest level of hell in Buddhism). The remaining ministers and subjects, remembering the king's kindness, and those who died from being moved, were all reborn in heaven. In this way, Ānanda (Ānán, one of the ten principal disciples of Shakyamuni Buddha), do you want to know who King Moonlight was at that time? It is I myself now. King Vimaśena is now Māra (Bōxún, the demon king in Buddhism). The great minister of that time, Mahācandra, is now Śāriputra (Shèlìfú, one of the ten principal disciples of Shakyamuni Buddha). At that time, he could not bear to see me die and died before me. Even today, he cannot bear to see me enter Nirvāṇa (Nièpán, the highest state in Buddhism) and passes away before me (mièdù, Buddhist term for death).' (From the fifth volume of the Damamūka Nidāna Sūtra and the Sūtra on the Merit of Repaying Kindness to the Buddha through Expedient Means, with slight differences).
舍利弗目連角現神力九
佛在舍衛城祇樹給孤獨園。時世尊於十五日說戒。時諸比丘僧及五百比丘眾(大智度論云五百大羅漢)從祇洹沒詣阿耨達池。時阿耨達龍王至世尊所頭面禮足在一面坐。觀如來顏色及諸比丘。即白佛言。觀此眾中皆空無所有。舍利弗比丘今無此座。佛告目連言。汝速至舍利弗所以我聲告。目連承教。往舍衛城謂舍利弗言。佛呼汝來阿耨達龍王欲得相見。舍利弗自解祇衼帶著目連前。謂目連曰。汝有神足舉此衣帶結閻浮提樹。目連執帶不能移動。盡力欲舉地皆大動。舍利弗便恐目連著弗于逮。又以纏須彌山。目連便舉動須彌山。舍利弗復以此帶纏如來坐。目連遂不能動舍帶還龍王所。遙見舍利弗已在前至。結加趺坐直身正意繫念在前。至世尊所頭面禮足白言。我不失神足耶。何以故。我從祇洹前沒不現后至此池。舍利弗后沒不現先至在坐。世尊常說我第一云何后至。佛曰不退。舍利弗比丘有大智慧。還舍衛城眾亦生疑。佛告目連。眾多比丘無恭敬心於汝言舍利弗神足勝汝。可於此眾中現其威力。對曰承教。即于坐起往須彌山頂。以一足蹈須彌山頂。舉一足著梵天上。蹴須彌山使地六反震動。時以梵音而說此偈。
當速求方便 於此佛法眾 當除生死患 如象食竹葉 若於
【現代漢語翻譯】 現代漢語譯本 舍利弗（Sariputra，智慧第一的佛陀弟子）和目連（Maudgalyayana，神通第一的佛陀弟子）展現神通力第九品
佛陀在舍衛城（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）說法。當時，世尊在十五日說戒。當時，諸位比丘僧和五百比丘眾（《大智度論》中說是五百大阿羅漢）從祇洹（Jetavana）消失，前往阿耨達池（Anavatapta）。當時，阿耨達龍王（Anavatapta-naga-raja）來到世尊處，頭面頂禮佛足，在一旁坐下，觀察如來的容顏以及諸位比丘，然後對佛說：『觀察此大眾中，似乎空無所有，舍利弗比丘現在沒有在此座中。』佛陀告訴目連說：『你迅速到舍利弗那裡，用我的聲音告訴他。』目連線受教誨，前往舍衛城，對舍利弗說：『佛陀呼喚你前去，阿耨達龍王想要見你。』舍利弗自己解下腰帶，帶著目連前往。他對目連說：『你用神通力舉起這根腰帶，纏繞閻浮提（Jambudvipa）的樹木。』目連拿著腰帶，卻無法移動，用盡全力想要舉起，大地都震動起來。舍利弗便恐怕目連將腰帶纏繞弗于逮（Purvavideha），又用它纏繞須彌山（Sumeru）。目連便舉動了須彌山。舍利弗又用這腰帶纏繞如來的座位，目連於是不能動彈，只好放下腰帶回到龍王那裡。遠遠地看見舍利弗已經在前面到達，結跏趺坐，端正身姿，專心致志地繫念在前。到達世尊處，頭面頂禮佛足，稟告說：『我沒有失去神通力吧？為什麼我從祇洹消失，卻不是先到這池邊，而舍利弗后消失，卻先到這裡就座了？世尊常說我是神通第一，為什麼反而後到？』佛陀說：『你沒有退失神通。舍利弗比丘有大智慧。』返回舍衛城后，大眾也產生了疑惑。佛陀告訴目連：『眾多比丘對你沒有恭敬心，說舍利弗的神通勝過你。你可以在此大眾中展現你的威力。』目連回答說：『遵從教誨。』隨即從座位上起身，前往須彌山頂，用一隻腳踩在須彌山頂，舉起另一隻腳放在梵天（Brahma）之上，踢動須彌山，使大地六次震動。當時用梵音說了這首偈語：
應當迅速尋求方便，於此佛法大眾之中； 應當去除生死之患，如大象吞食竹葉一般。 如果於……
【English Translation】 English version Chapter 9: Sariputra (Sariputra, the Buddha's disciple foremost in wisdom) and Maudgalyayana (Maudgalyayana, the Buddha's disciple foremost in supernatural powers) Manifest Supernatural Powers
The Buddha was residing in the Jetavana Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti). At that time, the World-Honored One was reciting the precepts on the fifteenth day. At that time, the assembly of monks and five hundred monks (the Maha Prajnaparamita Sastra says they were five hundred great Arhats) disappeared from Jetavana (Jetavana) and went to Anavatapta Lake (Anavatapta). At that time, the Anavatapta-naga-raja (Anavatapta-naga-raja) came to the World-Honored One, bowed his head to the ground at the Buddha's feet, and sat to one side. He observed the countenance of the Tathagata and the monks, and then said to the Buddha, 'Observing this assembly, it seems empty and without anything. The monk Sariputra is not present in this seat.' The Buddha told Maudgalyayana, 'Quickly go to Sariputra and tell him in my voice.' Maudgalyayana accepted the teaching and went to Sravasti, saying to Sariputra, 'The Buddha is calling for you to come, and the Anavatapta-naga-raja wishes to see you.' Sariputra untied his own belt and went with Maudgalyayana. He said to Maudgalyayana, 'Use your supernatural power to lift this belt and wrap it around the trees of Jambudvipa (Jambudvipa).' Maudgalyayana held the belt but could not move it. He tried his best to lift it, and the earth shook greatly. Sariputra then feared that Maudgalyayana would wrap the belt around Purvavideha (Purvavideha) and then wrap it around Mount Sumeru (Sumeru). Maudgalyayana then moved Mount Sumeru. Sariputra then wrapped this belt around the Buddha's seat, and Maudgalyayana was unable to move it. He had to put down the belt and return to the Naga-raja. From afar, he saw that Sariputra had already arrived, sitting in the lotus position, with his body upright and his mind focused intently. He arrived at the World-Honored One, bowed his head to the ground at the Buddha's feet, and reported, 'Have I not lost my supernatural powers? Why is it that when I disappeared from Jetavana, I did not arrive at this lake first, but Sariputra disappeared later and arrived here first and is already seated? The World-Honored One often says that I am foremost in supernatural powers, so why did I arrive later?' The Buddha said, 'You have not lost your supernatural powers. The monk Sariputra has great wisdom.' After returning to Sravasti, the assembly also became doubtful. The Buddha told Maudgalyayana, 'Many monks do not have respect for you, saying that Sariputra's supernatural powers surpass yours. You can demonstrate your power in this assembly.' Maudgalyayana replied, 'I will follow your teaching.' He immediately rose from his seat and went to the summit of Mount Sumeru. He stepped on the summit of Mount Sumeru with one foot and placed the other foot on Brahma (Brahma). He kicked Mount Sumeru, causing the earth to shake six times. At that time, he spoke this verse in the Brahma's voice:
One should quickly seek expedient means, within this assembly of the Buddha's Dharma; One should remove the suffering of birth and death, like an elephant devouring bamboo leaves. If in...
此佛法 修諸無慾業 已除諸塵勞 亦盡若源本
時諸比丘嘆未曾有。大目揵連說此偈時。六十比丘因此漏盡意解(出增一阿含經第二十七卷)。
目連使阿耆河水漲化寶橋渡佛十
舍衛城人勸化大會。飯九十六種出家人。復請波斯匿王及太子群臣諸聚落主。宿舊長者及薩薄等。先一日集阿耆河岸上。前至為上座目連。使河水暴漲泡沫彌岸。諸外道等競縛𥴖筏。適欲先渡取第一座。而水激急回覆漂還。竟夜疲苦𥴖筏破散沒溺寒凍。上于岸邊向日而蹲。時祇洹精舍有人請僧。佛住待時。有年少比丘言。世尊出晚恐外道得上座去。佛知時到。與諸大眾威儀庠序俱詣河上。諸外道言。我等不能得渡。此諸沙門當作何計。目連化作寶橋種種嚴飾花香伎樂。諸外道見各作是言。沙門來遲我等先渡。蹈橋墮水身服濡濕軍伏隨流。佛以神力令無死者。佛與比丘儼然而進。次第庠序隨進步處寶橋即滅。目連攝其神力。地還如故。使諸外道皆悉得進。佛說偈言。
先得至此岸 已渡生死海 疾流不能漂 是名正智者(出僧祇律第六卷)
目連為母造盆十一
目連始得道。欲度父母報乳哺恩。見其亡母生餓鬼中。不見飲食皮骨相連。目連悲哀。即缽盛飯往餉其母。母得缽飯食未入口化成火
【現代漢語翻譯】 現代漢語譯本 此佛法，修習諸種無慾之業，已經去除各種塵世的煩惱，也斷盡了煩惱的根源。
當時，眾比丘讚歎前所未有。大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）說此偈語時，六十位比丘因此漏盡意解（證得阿羅漢果）。（出自《增一阿含經》第二十七卷）
目連（Mahāmaudgalyāyana）使阿耆河（Ajita River）水漲，變化寶橋，接引佛陀。
舍衛城（Śrāvastī）的人們勸請舉辦大型齋會，供養九十六種出家人。又邀請波斯匿王（Prasenajit，古印度拘薩羅國國王）及太子、群臣、各聚落的首領、年長的長者以及商人等，提前一天聚集在阿耆河（Ajita River）岸上。最先到達的是上座目連（Mahāmaudgalyāyana），他使河水暴漲，泡沫覆蓋河岸。各種外道爭相捆紮筏子，想要搶先渡河佔據第一座。然而水流湍急，筏子被沖翻漂回。整夜疲憊不堪，筏子破散沉沒，又冷又凍，只能爬上岸邊向著太陽蹲著。當時，祇洹精舍（Jetavana Vihara，佛陀在舍衛城的主要居所）有人請僧眾應供，佛陀等待時機。有一位年輕的比丘說，世尊出發晚了，恐怕外道搶先得到上座的位置。佛陀知道時機已到，與大眾威儀莊嚴地一同來到河邊。外道們說，我們都無法渡河，這些沙門打算怎麼辦？目連（Mahāmaudgalyāyana）變化出一座寶橋，用各種裝飾、鮮花、香和伎樂點綴。外道們看見后各自說，沙門來晚了，我們先渡河。他們踏上橋，卻掉入水中，衣服濕透，狼狽地隨著水流漂走。佛陀用神力使他們沒有死亡。佛陀與比丘們莊嚴地前進，隨著他們的腳步，寶橋隨即消失。目連（Mahāmaudgalyāyana）收回他的神力，地面恢復原樣，讓所有外道都能夠前進。佛陀說偈語：
先到達此岸，已渡過生死之海，湍急的河流不能漂走，這叫做具有正智的人。（出自《僧祇律》第六卷）
目連（Mahāmaudgalyāyana）為母親造盂蘭盆（Ullambana）十一
目連（Mahāmaudgalyāyana）剛證得道果，想要度化父母，報答乳哺之恩。他看見已故的母親生於餓鬼道中，見不到飲食，皮包骨頭。目連（Mahāmaudgalyāyana）悲哀，立即用缽盛飯去供養他的母親。母親得到缽飯，食物還未入口就化成了火焰。
【English Translation】 English version This Dharma cultivates all desireless actions, has already removed all worldly afflictions, and has also exhausted the source of suffering.
At that time, the Bhikkhus praised what had never happened before. When Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) spoke this verse, sixty Bhikkhus thereby attained the extinction of outflows and liberation of mind (became Arhats). (From Ekottara Agama Sutra, Volume 27)
Mahāmaudgalyāyana caused the Ajita River to swell, transforming it into a jeweled bridge to receive the Buddha.
The people of Śrāvastī urged the holding of a large almsgiving assembly, offering food to ninety-six kinds of renunciates. They also invited King Prasenajit (King of Kosala in ancient India) and the crown prince, ministers, leaders of various settlements, elderly elders, and merchants, gathering on the bank of the Ajita River one day in advance. The first to arrive was the senior Mahāmaudgalyāyana, who caused the river to swell violently, with foam covering the banks. Various non-Buddhists competed to tie rafts, wanting to cross the river first and occupy the first seat. However, the current was swift, and the rafts were overturned and washed back. Exhausted all night, the rafts broke apart and sank, and they were cold and frozen, so they could only climb onto the bank and squat facing the sun. At that time, someone from Jetavana Vihara (the Buddha's main residence in Śrāvastī) invited the Sangha for alms, and the Buddha waited for the opportunity. A young Bhikkhu said that the World Honored One was leaving late, and he was afraid that the non-Buddhists would get the first seat. The Buddha knew that the time had come, and he and the assembly came to the river with dignified demeanor. The non-Buddhists said, 'We cannot cross the river, what do these Shramanas plan to do?' Mahāmaudgalyāyana transformed a jeweled bridge, adorned with various decorations, flowers, incense, and music. When the non-Buddhists saw it, they each said, 'The Shramanas are late, we will cross the river first.' They stepped onto the bridge, but fell into the water, their clothes soaked, and they drifted away with the current in a disheveled manner. The Buddha used his supernatural power to prevent them from dying. The Buddha and the Bhikkhus advanced solemnly, and as they stepped forward, the jeweled bridge disappeared. Mahāmaudgalyāyana withdrew his supernatural power, and the ground returned to its original state, allowing all the non-Buddhists to advance. The Buddha spoke a verse:
Having first reached this shore, having crossed the sea of birth and death, the rapid current cannot carry away, this is called a person with right wisdom. (From the Mahāsaṃghika Vinaya, Volume 6)
Mahāmaudgalyāyana makes Ullambana for his mother eleven
Mahāmaudgalyāyana had just attained the path and wanted to liberate his parents to repay the kindness of their milk and nurture. He saw that his deceased mother was born in the realm of hungry ghosts, unable to find food or drink, and was skin and bones. Mahāmaudgalyāyana was saddened and immediately used his bowl to offer food to his mother. When his mother received the bowl of food, the food turned into flames before it could enter her mouth.
炭。目連馳還具陳此事。佛言。汝母罪根深結。非汝一人力所奈何。當須眾僧威神之力乃得解脫。可以七月十五日。為七世父母厄難中者。具飯五果汲罐盆器香油鋌燭床褥臥具盡世甘美供養眾僧。其日眾聖六通聲聞緣覺菩薩示現比丘在大眾中。皆同一心受缽和羅具清凈戒。其有供養此等僧者。七世父母五種親屬。得出三塗應時解脫衣食自然。佛敕眾僧。皆為施主家七世父母。行禪定意然後食供(出盂蘭經)。
目連為魔所嬈十二
目連夜行。弊魔化作澈影入目連腹中。目連自念。吾腹何故雷鳴如饑負擔。入定觀見。即謂之曰。弊魔且出。莫嬈如來及其弟子。魔即恐懼所化澈影出住身前(出弊魔試目連經)。
目連勸弟施並示報處十三
目連有同產弟。饒財多寶庫藏盈滿。僕從奴婢不可稱計。目連告弟曰。聞卿慳嫉不好惠施。佛常顯說夫人惠施獲報無數。卿弟聞兄教開藏惠施。更新立庫欲受其報。未經旬日。財寶竭盡故藏悉空新藏無報。其心懊惱向兄說曰。前見告敕施獲大報。不敢違教竭藏惠施。當來過去諸貧窮者靡不周遍。寶貨竭盡新藏無報。將無為兄所疑誤乎。目連曰。止止莫陳此語。無使異學邪見之士聞此粗言。若使福德當有形者。虛空境界所不容受。吾今權此示汝微報。若欲見者從隨
【現代漢語翻譯】 現代漢語譯本： 炭。目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）趕緊返回，將此事詳細稟告佛陀。佛陀說：『你母親的罪根深重，不是你一個人的力量所能解決的，必須依靠眾多僧人的威神之力才能得到解脫。你可以在七月十五日，爲了七世父母以及處於厄難之中的人，準備飯食、五果、汲罐、盆器、香油、蠟燭、床褥臥具等世間美好的食物，供養眾僧。』在那一天，眾多聖者，包括具有六神通的聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子）、緣覺（Pratyekabuddha，靠自己力量覺悟的修行者）、菩薩（Bodhisattva，發願救度一切眾生的修行者），都會示現為比丘（Bhiksu，出家受戒的男性佛教徒）在大眾之中。他們都會一心一意地接受缽和羅飯食，具備清凈的戒律。凡是供養這些僧人的人，其七世父母和五種親屬，都能脫離三塗（地獄、餓鬼、畜生）之苦，立刻得到解脫，衣食自然豐足。佛陀告誡眾僧，都要爲了施主家的七世父母，進入禪定之意，然後食用供養的食物（出自《盂蘭盆經》）。
目連為魔所嬈十二
目連在夜晚行走。弊魔（Mara，佛教中阻礙修行的惡魔）變化成澈影，進入目連的腹中。目連自己心想：『我的腹中為何雷鳴般響，好像飢餓的人揹負重擔一樣？』入定觀察后，便對弊魔說：『弊魔快出來，不要擾亂如來（Tathagata，佛陀的稱號之一）和他的弟子。』魔立刻恐懼，將所變化的澈影從目連的身體中出來，站在他的身前（出自《弊魔試目連經》）。
目連勸弟施並示報處十三
目連有一個同胞弟弟，擁有很多財富，庫藏盈滿，僕從奴婢多得數不清。目連告訴弟弟說：『聽說你吝嗇嫉妒，不喜歡佈施。佛陀經常明顯地說，夫人惠施會獲得無數的福報。』弟弟聽了哥哥的教誨，打開倉庫進行佈施，重新設立倉庫想要接受福報。不到十天，財寶就耗盡了，舊倉庫空空如也，新倉庫也沒有得到福報。他心中懊惱，向哥哥說：『之前聽您告誡說佈施會獲得大的福報，不敢違背您的教誨，耗盡了倉庫中的財物進行佈施，對於過去和現在的所有貧窮的人都賙濟到了。但是財寶已經耗盡，新倉庫也沒有得到福報，難道是被哥哥您給誤導了嗎？』目連說：『住口，不要再說這樣的話。不要讓那些異學邪見的人聽到這些粗俗的話。如果福德有形狀的話，虛空境界都容納不下。我現在暫時向你展示一點微小的回報。如果想看的話就跟隨我。』
【English Translation】 English version: Charcoal. Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers) quickly returned and reported the matter in detail to the Buddha. The Buddha said, 'Your mother's roots of sin are deeply entrenched, and it is not something that you alone can resolve. It requires the power of the collective Sangha (Buddhist monastic community) to be liberated. On the fifteenth day of the seventh month, for the sake of your seven generations of parents and those in distress, prepare food, five fruits, water pitchers, basins, fragrant oil, candles, beds, and all kinds of delicious worldly offerings to the Sangha.' On that day, many saints, including Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) with six supernatural powers, Pratyekabuddhas (those who attain enlightenment on their own), and Bodhisattvas (those who vow to save all sentient beings), will manifest as Bhiksus (ordained male Buddhist monks) in the assembly. They will all wholeheartedly accept the Patra (begging bowl) and the Pāyasa (rice pudding), possessing pure precepts. Whoever makes offerings to these monks, their seven generations of parents and five kinds of relatives will be able to escape the suffering of the three realms (hell, hungry ghosts, animals) and be liberated immediately, with clothing and food naturally abundant. The Buddha instructed the Sangha to enter into meditative concentration for the sake of the donor's seven generations of parents before consuming the offerings (from the Ullambana Sutra).
Maudgalyayana Disturbed by Mara Twelve
Maudgalyayana was walking at night. The Mara (demon who obstructs Buddhist practice) transformed into a 'clear shadow' and entered Maudgalyayana's abdomen. Maudgalyayana thought to himself, 'Why is my abdomen rumbling like thunder, as if a hungry person is carrying a heavy burden?' Upon entering meditation and observing, he said to the Mara, 'Mara, quickly come out, do not disturb the Tathagata (one of the titles of the Buddha) and his disciples.' The Mara, immediately frightened, released the transformed 'clear shadow' from Maudgalyayana's body, and it stood before him (from the Mara's Temptation of Maudgalyayana Sutra).
Maudgalyayana Advises His Brother to Give and Shows the Place of Retribution Thirteen
Maudgalyayana had a brother of the same parents, who was wealthy and had abundant treasures, with countless servants and slaves. Maudgalyayana told his brother, 'I have heard that you are stingy and jealous, and do not like to give alms. The Buddha often clearly says that generous giving will obtain countless blessings.' The brother, hearing his brother's teachings, opened his storehouses to give alms and established new storehouses, wanting to receive blessings. In less than ten days, the treasures were exhausted, the old storehouses were empty, and the new storehouses did not receive any blessings. He was distressed and said to his brother, 'Previously, I heard you advise that giving alms would obtain great blessings. I did not dare to disobey your teachings and exhausted the treasures in the storehouses to give alms, providing for all the poor people of the past and present. But the treasures have been exhausted, and the new storehouses have not received any blessings. Could it be that I have been misled by you, brother?' Maudgalyayana said, 'Stop, stop speaking such words. Do not let those with heterodox views hear these coarse words. If merit had a form, even the realm of space could not contain it. I will now temporarily show you a small reward. If you want to see it, follow me.'
我來。目連以神足力。手接其弟至第六天。彼有宮殿七寶合成。前後浴池香風遠布。庫藏盈滿不可稱計。玉女營從數千萬眾。純女無男亦無夫主。弟問目連。是何宮殿巍巍乃爾。不見有男純是女人。目連告弟。汝自往問。曰是何宮殿。天女報曰。閻浮提內迦毗國。釋迦文佛神力弟子。名曰目連。有弟大富好喜惠施周窮濟乏。命終之後當來生此與我等作夫。其人聞喜善心生焉。還至兄所大懷慚愧。頭面懺悔還至世間廣施不惓(出目連弟佈施望即報經)。
目連伏菩薩慢十四
目連承佛聖旨。西方有一世界。名光明幡。佛名光明王。現在說法。目連到彼聽佛語辭。其身長四千里。諸菩薩身長二千里。其諸菩薩所食缽器。其高一里。目連行缽際上。時諸菩薩白世尊曰。唯然大聖。此蟲何從來。被沙門服。行缽際上。於時彼佛言。諸族姓子慎勿發心輕慢此賢。所以者何。今斯少年名大目連。是釋迦文佛聲聞弟子中神足第一。時光明王佛告大目連。吾土菩薩及諸聲聞。見卿身小咸發輕慢。仁當顯神足力承釋迦文威德。目連稽首足下右繞七匝卻在佛前。白言。今欲跏趺此地容不。佛曰。如意所樂。時大目連踴在虛空億百諸仞。在彼寶城便作一床。跏趺而坐。從其床座垂眾寶珠億百千垓。一一珠瑛出百千光。一一光明各
【現代漢語翻譯】 現代漢語譯本：我聽說，目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）以神通力，用手接引他的弟弟到達第六天（Paranirmita-vasavartin，欲界頂層天）。那裡有七寶合成的宮殿，前後有浴池，香風遠布。庫藏盈滿，不可計數。玉女侍從數千萬眾，都是女子沒有男子，也沒有丈夫。弟弟問目連：『這是什麼宮殿，如此巍峨？不見有男子，全是女人。』目連告訴弟弟：『你自己去問。』弟弟問：『這是什麼宮殿？』天女回答說：『在閻浮提（Jambudvipa，我們所居住的娑婆世界）內的迦毗羅衛國（Kapilavastu），釋迦文佛（Sakyamuni Buddha）的神力弟子，名叫目連，有個弟弟大富，喜歡佈施，賙濟窮困，救助貧乏。命終之後應當來生在這裡，與我們一起做丈夫。』那人聽了歡喜，善心生起。回到哥哥那裡，非常慚愧，向哥哥磕頭懺悔，回到世間后廣行佈施，不知疲倦（出自《目連弟佈施望即報經》）。
目連降伏菩薩的傲慢（十四）
目連奉承佛的聖旨，西方有一個世界，名叫光明幡（Light Banner）。佛名叫光明王（Light King），現在正在說法。目連到那裡聽佛說法后告辭。光明王佛的身長四千里，諸位菩薩的身長二千里。那些菩薩所用的食器，高一里。目連在缽的邊緣行走。當時諸位菩薩對世尊說：『世尊，這個蟲子是從哪裡來的？穿著沙門的衣服，在缽的邊緣行走。』當時光明王佛說：『各位族姓之子，千萬不要生起輕慢之心。為什麼呢？現在這個少年名叫大目連，是釋迦文佛的聲聞弟子中神通第一。』當時光明王佛告訴大目連：『我的國土的菩薩以及各位聲聞，見你身形矮小，都生起輕慢之心。你應該顯現神通力，承蒙釋迦文佛的威德。』目連向佛稽首，在佛的足下右繞七圈，退回到佛前，稟告說：『現在想在這裡跏趺而坐，可以嗎？』佛說：『隨你的意願。』當時大目連踴身到虛空中億百諸仞（古代長度單位），在那寶城中變成一張床，跏趺而坐。從他的床座上垂下眾多的寶珠，億百千垓（古代數量單位）。每一顆寶珠都發出百千光明，每一道光明各
【English Translation】 English version: I heard that, Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers) used his supernatural powers to take his younger brother to the sixth heaven (Paranirmita-vasavartin, the highest heaven in the desire realm). There were palaces made of seven treasures, with bathing pools in front and behind, and fragrant winds spreading far and wide. The treasuries were full and countless. There were tens of millions of jade maiden attendants, all women without men or husbands. The younger brother asked Maudgalyayana, 'What is this palace, so magnificent? I see no men, only women.' Maudgalyayana told his brother, 'Ask them yourself.' The younger brother asked, 'What is this palace?' The heavenly maidens replied, 'In Jambudvipa (the world we live in) within Kapilavastu, Sakyamuni Buddha's disciple with supernatural powers, named Maudgalyayana, has a wealthy younger brother who likes to give alms, helping the poor and needy. After his life ends, he should be born here and be our husband.' Upon hearing this, the man was delighted and generated good thoughts. He returned to his brother, feeling very ashamed, prostrated and repented to his brother, and after returning to the world, he gave alms extensively without fatigue (from the Sutra of Maudgalyayana's Brother Giving Alms Hoping for Immediate Reward).
Maudgalyayana Subdues the Arrogance of Bodhisattvas (Fourteen)
Maudgalyayana received the Buddha's sacred decree that there is a world in the west called Light Banner. The Buddha is called Light King, and he is currently teaching the Dharma. Maudgalyayana went there to listen to the Buddha's teachings and then took his leave. The Light King Buddha's body is four thousand li (ancient unit of distance) tall, and the bodies of the Bodhisattvas are two thousand li tall. The bowls used by those Bodhisattvas are one li high. Maudgalyayana walked on the edge of the bowl. At that time, the Bodhisattvas said to the World Honored One, 'World Honored One, where did this insect come from? Wearing the robes of a Shramana, walking on the edge of the bowl.' At that time, the Light King Buddha said, 'Sons of noble families, do not give rise to thoughts of contempt. Why? This young man is named Maha Maudgalyayana, and he is the foremost in supernatural powers among the Shravaka disciples of Sakyamuni Buddha.' At that time, the Light King Buddha told Maha Maudgalyayana, 'The Bodhisattvas and Shravakas in my land, seeing your small form, have all given rise to contempt. You should manifest your supernatural powers, relying on the majestic virtue of Sakyamuni Buddha.' Maudgalyayana bowed his head to the Buddha, circumambulated the Buddha's feet seven times to the right, and retreated before the Buddha, reporting, 'Now I wish to sit in the lotus position here, may I?' The Buddha said, 'As you wish.' At that time, Maha Maudgalyayana leaped into the sky hundreds of millions of ren (ancient unit of length), and in that treasure city, he transformed into a bed and sat in the lotus position. From his seat hung numerous precious jewels, hundreds of thousands of kotis (ancient unit of quantity). Each jewel emitted hundreds of thousands of lights, and each light
有蓮華。一切蓮華現釋迦文身坐蓮華上。其所言說如釋迦文。音響清凈班宣經典等無有異。目連顯神足已。覆住佛前。時諸菩薩嘆未曾有。白佛言。是目連以何等故詣此世界。世尊告曰。欲試釋迦文佛音響所澈遠近故到此土。時光明王佛告大目連。仁者不宜試如來音響。如來音響無遠無近廣遠無量不可為喻。時大目連自投足下改懺悔過。唯然世尊。我身不敏。佛音無量而橫生心欲知其限。其光明王告大目連曰。汝雖遠來到此佛土。復白佛言。甚遠天中天。身勞極不能復還至其本土。世尊告曰。云何以汝神力到此世界。故是世尊釋迦文佛威德所立。當遙自歸稽首作禮于釋迦文佛。自當得至。假使卿身以己神足欲還本國一劫不至。目連右膝著地向于東方釋迦文佛所叉手自歸。屈申臂頃即時得至(出蜜跡金剛力士經第三卷)。
目連以神力降化梵志十五
佛告目連。有一大國。去斯八千處在邊境。不睹三尊習於顛倒。王及臣民奉事梵志。有五百人並得五通。能移山住流分身變化。國有大山塞民徑路舉國患之。王向梵志說。梵志等即繞山坐。各一其心以道定力山起欲移。佛告目連。汝往彼國現神道化長濟度梵志及國君民。令遠三塗永處福堂。目連放光遏絕日月懸處虛空。當其山頂山為不動。梵志驚曰。此山已起誰
【現代漢語翻譯】 現代漢語譯本： 有蓮花出現。每一朵蓮花上都顯現出釋迦文佛（Sakyamuni Buddha，佛教創始人）的身影，端坐在蓮花之上。他們所說的話語如同釋迦文佛一般，音響清凈，宣講經典等，沒有任何差異。目連（Maudgalyayana，釋迦牟尼佛的十大弟子之一，以神通著稱）展現神通之後，又回到佛前。當時，眾菩薩讚歎從未見過這樣的景象，稟告佛陀說：『這位目連因為什麼緣故來到這個世界？』世尊（Lord Buddha，對佛的尊稱）告訴他們說：『他想測試釋迦文佛的音響能夠傳達的遠近，所以來到這個國土。』時光明王佛（Light Illuminating King Buddha）告訴大目連：『仁者不應該測試如來的音響，如來的音響無遠無近，廣遠無量，無法比喻。』當時，大目連自己投身於佛的足下，悔改自己的過錯，說道：『是的，世尊，我自身不夠明智，佛的音響無量無邊，而我卻橫生念頭想要知道它的極限。』那位光明王告訴大目連說：『你雖然遠道來到這個佛土，』又稟告佛陀說：『非常遙遠啊，天中之天（Lord of the Lords，對佛的尊稱）！我身體勞累，已經極度疲憊，不能再返回到我原來的國土了。』世尊告訴他說：『你如何以你的神力來到這個世界？這都是世尊釋迦文佛的威德所成就的。你應該遙遠地向釋迦文佛歸依、稽首、作禮，自然就能到達。假如你以自己的神足想要返回本國，即使經過一劫（kalpa，佛教時間單位，極長的時間）也無法到達。』目連右膝著地，面向東方釋迦文佛所在的方向，合掌自歸，屈伸手臂的瞬間，就立刻到達了（出自《蜜跡金剛力士經》第三卷）。
目連以神通降伏教化梵志十五
佛告訴目連：『有一個大國，距離這裡八千處，處在邊境，不瞭解佛法僧三寶（Three Jewels，佛教徒皈依的對象），習慣於顛倒的見解。國王和臣民都信奉梵志（Brahmin，古印度婆羅門教的修行者），有五百人獲得了五神通（Five Supernatural Powers）。他們能夠移動山脈，阻止河流，分身變化。這個國家有一座大山堵塞了百姓的道路，舉國上下都為此感到憂患。國王向梵志們訴說此事，梵志們就圍繞著山坐下，各自一心一意地用道力定力想要將山移走。』佛告訴目連：『你前往那個國家，展現神通變化，長久地救濟度化梵志以及國王和百姓，使他們遠離三惡道（Three Evil Realms），永遠處於幸福的境地。』目連放出光明，遮蔽了日月，懸掛在虛空之中，正對著山頂，山卻紋絲不動。梵志們驚恐地說：『這座山已經起來了，是誰
【English Translation】 English version: There were lotuses. On each lotus appeared the body of Sakyamuni Buddha (the founder of Buddhism) sitting on the lotus. Their speech was like that of Sakyamuni, the sound was pure, and the exposition of the scriptures was no different. Maudgalyayana (one of the ten great disciples of Sakyamuni Buddha, known for his supernatural powers), having displayed his supernatural powers, returned to the Buddha. At that time, the Bodhisattvas praised that they had never seen such a sight, and reported to the Buddha, 'For what reason has Maudgalyayana come to this world?' The Lord Buddha told them, 'He wants to test how far the sound of Sakyamuni Buddha can reach, so he came to this land.' The Light Illuminating King Buddha told Great Maudgalyayana, 'It is not appropriate for the virtuous one to test the Tathagata's (another name for the Buddha) sound. The Tathagata's sound is neither far nor near, it is vast and immeasurable, and cannot be compared.' At that time, Great Maudgalyayana threw himself at the Buddha's feet, repented of his faults, and said, 'Yes, Lord Buddha, I am not wise enough. The Buddha's sound is immeasurable, but I conceived the thought of wanting to know its limit.' The Light Illuminating King told Great Maudgalyayana, 'Although you have come a long way to this Buddha land,' and further reported to the Buddha, 'It is very far, Lord of the Lords! My body is tired and extremely exhausted, and I can no longer return to my original land.' The Lord Buddha told him, 'How did you come to this world with your supernatural power? This is all due to the majestic virtue of the Lord Buddha Sakyamuni. You should remotely take refuge in, prostrate to, and pay homage to Sakyamuni Buddha, and you will naturally arrive. If you want to return to your country with your own supernatural feet, you will not arrive even after a kalpa (an extremely long period of time in Buddhism).' Maudgalyayana knelt on his right knee, facing the direction of Sakyamuni Buddha in the east, folded his hands and took refuge. In the time it takes to stretch and bend his arm, he immediately arrived (from the third volume of the Surangama Samadhi Sutra).
Maudgalyayana Subdues and Transforms Fifteen Brahmins with Supernatural Powers
The Buddha told Maudgalyayana, 'There is a large country, eight thousand li away, located on the border, which does not understand the Three Jewels (Buddha, Dharma, Sangha) and is accustomed to inverted views. The king and his ministers all worship Brahmins (priests in ancient India), and there are five hundred people who have attained the Five Supernatural Powers. They can move mountains, stop rivers, and transform their bodies. There is a large mountain in the country that blocks the people's roads, and the whole country is worried about it. The king told the Brahmins about this, and the Brahmins sat around the mountain, each with one mind, using their power of concentration to try to move the mountain.' The Buddha told Maudgalyayana, 'You go to that country, display supernatural transformations, and for a long time save and liberate the Brahmins and the king and the people, so that they may be far from the Three Evil Realms and forever be in a state of happiness.' Maudgalyayana emitted light, obscuring the sun and moon, hanging in the void, directly above the top of the mountain, but the mountain did not move. The Brahmins were frightened and said, 'This mountain has risen, who
抑之乎。日無精光此將有以。中有明者觀眾弟子。誰穢濁者令山不移。仰頭觀見睹一沙門當其山上。梵志僉曰。正是瞿曇弟子所為。梵志呼曰。王令吾等為民除患。汝抑之為。目連答曰。吾自懸虛誰抑汝山。梵志三盡道力欲令山移。山又三下遂成平地。梵志顧相謂曰。夫有明達道德深者則吾師也。咸興正服稽首敬白。愿為弟子。示吾極靈。目連曰。汝等欲去冥就明者善。吾有尊師。號曰無上正真天中之天。為一切智。汝等皆往到佛所。諸梵志曰。佛之道化寧逾于師乎。目連答曰。佛德如須彌。吾等似芥子。汝等尋吾后。即至佛前具陳其情。內外清凈。唯愿世尊。蕩其微垢令成真凈。梵志見佛。心開意解皆作沙門(出佛說志心經)。
目連化諸鬼神神自說先惡十六
昔目連至雪山中。化諸鬼神及龍。閱叉阿須倫揵陀羅等。時有一揵陀羅神。居七寶宮。與眾超絕身形端正聰明殊特。然人身狗頭。目連怪問。何以乃爾。答曰。吾維衛佛時大富長者也。喜飯比丘梵志供給貧乏。為人急性憋惡。粗言罵詈直出不避老少。飲食人客小不可意便云。不如餵狗。以是言之故狗頭人身。好施供養受此福堂(出諸經要事)。
目連現二神足力降二龍王十七
佛命長老阿那邠坻。當行佈施。即起長跪叉手白佛。愿佛
【現代漢語翻譯】 現代漢語譯本： 『是誰阻止了它呢？』梵志們說，『太陽沒有光芒，這一定是有人做了什麼。』目連尊者知道這些人心中有明白事理的人，於是對眾弟子說，『誰能移動這座被污穢矇蔽的山？』 梵志們抬頭看見一位沙門（shā mén，出家修道者）站在山頂上，便一起說，『這一定是瞿曇（Qú tán，釋迦牟尼佛的姓氏）的弟子乾的。』梵志們喊道，『國王命令我們為百姓消除災患，你卻阻止我們！』目連回答說，『我只是懸浮在空中，是誰阻止了你們的山？』 梵志們用盡了三次道力，想要移動那座山，山卻只是三次下降，最終變成了一片平地。梵志們互相看著說，『凡是明智通達、道德高深的人，就是我們的老師。』於是都誠心歸服，叩頭敬拜，說，『我們願意做您的弟子，請您向我們展示最高的智慧。』 目連說，『你們想要離開黑暗走向光明，這很好。我有一位尊貴的老師，名叫無上正真天中之天（wú shàng zhèng zhēn tiān zhōng zhī tiān，對佛的尊稱），他是一切智者。你們都到佛那裡去吧。』梵志們說，『佛的教化難道能超過您嗎？』目連回答說，『佛的功德像須彌山（xū mí shān，佛教中的聖山）一樣高大，我們就像芥子一樣渺小。』 梵志們跟隨在目連身後，立刻來到佛前，詳細地陳述了事情的經過，表示自己內外清凈，只希望世尊能夠洗去他們細微的塵垢，使他們成為真正的清凈之人。梵志們見到佛，心開意解，都做了沙門（shā mén，出家修道者）。（出自《佛說志心經》）
目連教化諸鬼神，鬼神自己述說先前的惡行
過去，目連尊者到雪山中，教化諸鬼神以及龍（lóng，神獸），閱叉（yuè chā，夜叉，一種鬼神），阿須倫（ā xiū lún，阿修羅，一種惡神），揵陀羅（qián tuó luó，乾闥婆，一種天神）等。當時有一位揵陀羅神，住在七寶宮殿中，與衆不同，身形端正，聰明殊特，但是卻是人身狗頭。目連尊者覺得奇怪，便問他為什麼會這樣。 揵陀羅神回答說，『我在維衛佛（wéi wèi fó，過去七佛之一）時，是一位大富長者，喜歡供養比丘（bǐ qiū，出家男子）和梵志（fàn zhì，修行者），也供給貧乏的人。但是為人性情急躁，脾氣暴躁，說話粗魯，直接說出不顧及老少。在飲食招待客人時，稍有不合心意，就說，『不如餵狗。』因為說了這樣的話，所以變成了狗頭人身。因為喜歡佈施供養，所以才能享受這福報。』（出自《諸經要事》）
目連尊者現二神足力，降伏二龍王
佛陀命令長老阿那邠坻（ā nà bīn chí，給孤獨長者）應當行佈施。阿那邠坻立刻起身，長跪合掌對佛說，『愿佛……』
【English Translation】 English version: 『Who is hindering it?』 The Brahmins said, 『The sun has no light; there must be something behind this.』 Maudgalyāyana, knowing that there were those among them who understood reason, said to his disciples, 『Who can move this mountain obscured by defilement?』 The Brahmins looked up and saw a Shramana (shā mén, a mendicant ascetic) standing on the mountain, and they all said, 『This must be the doing of a disciple of Gautama (Qú tán, the surname of Shakyamuni Buddha).』 The Brahmins shouted, 『The king ordered us to remove the calamity for the people, but you are hindering us!』 Maudgalyāyana replied, 『I am merely suspended in the air; who is hindering your mountain?』 The Brahmins exhausted their spiritual power three times, trying to move the mountain, but the mountain only descended three times, eventually becoming a plain. The Brahmins looked at each other and said, 『Whoever is wise, enlightened, and of profound virtue is our teacher.』 Then they all sincerely submitted, prostrated themselves, and said, 『We wish to be your disciples; please show us the highest wisdom.』 Maudgalyāyana said, 『It is good that you wish to leave darkness and go towards light. I have a venerable teacher, named the Unsurpassed, Perfectly Enlightened, the Supreme Among Gods (wú shàng zhèng zhēn tiān zhōng zhī tiān, a respectful title for the Buddha), who is the All-Knowing One. You should all go to the Buddha.』 The Brahmins said, 『Can the Buddha』s teachings surpass yours?』 Maudgalyāyana replied, 『The Buddha』s merit is as great as Mount Sumeru (xū mí shān, the sacred mountain in Buddhism), while we are like mustard seeds.』 The Brahmins followed Maudgalyāyana and immediately arrived before the Buddha, detailing the events and expressing that they were pure inside and out, only hoping that the World-Honored One could wash away their subtle defilements and make them truly pure. The Brahmins saw the Buddha, their minds opened, and they all became Shramanas (shā mén, mendicant ascetics). (From the Buddha Speaks of the Zhi Xin Sutra)
Maudgalyāyana Transforms Ghosts and Spirits, Who Themselves Recount Their Past Evils
In the past, Maudgalyāyana went to the Snow Mountains to transform ghosts, spirits, dragons (lóng, mythical creatures), Yakshas (yuè chā, a type of demon), Asuras (ā xiū lún, a type of evil spirit), Gandharvas (qián tuó luó, a type of celestial being), and others. At that time, there was a Gandharva spirit living in a palace of seven treasures, who was extraordinary among the crowd, with a handsome appearance, intelligence, and special talents, but he had a human body and a dog's head. Maudgalyāyana found it strange and asked him why this was. The Gandharva spirit replied, 『During the time of Vipassī Buddha (wéi wèi fó, one of the past seven Buddhas), I was a wealthy elder who enjoyed making offerings to Bhikkhus (bǐ qiū, ordained monks) and Brahmins (fàn zhì, ascetics), and also providing for the poor. However, I was impatient and bad-tempered, speaking rudely and directly without regard for the old or young. When entertaining guests with food and drink, if something was not to my liking, I would say, 『It would be better to feed it to the dogs.』 Because I said such things, I have a dog's head and a human body. Because I enjoyed giving and making offerings, I am able to enjoy this blessed palace.』 (From Essential Matters from Various Sutras)
Maudgalyāyana Manifests the Power of Two Divine Feet, Subduing Two Dragon Kings
The Buddha commanded the elder Anāthapiṇḍika (ā nà bīn chí, Sudatta) to practice giving. Anāthapiṇḍika immediately rose, knelt with his palms together, and said to the Buddha, 『May the Buddha...』
眾僧。明日降神到舍。欲設粗飯。佛默然受。佛告諸比丘。明旦當上天投日中下會邠坻舍飯。佛以明旦與諸比丘。如彈指頃即升虛空。時有羅漢。名曰弘檀。即正衣服於虛空中白佛言。我數上天未曾闇冥如今。佛言。有兩龍王大瞋吐霧。是故冥耳。復有羅漢名曰受彼。即白佛言。余欲止之。佛言。龍有大威神。汝往必當興惡吐水。設復殺人民蠕動之類。目連白佛。我欲往諫佛言大善。目連即到龍所。龍見目連即口出煙須臾出火。圍目連一重。目連以道意亦化出火圍龍三重。復變身入龍目中。左入右出右入左出。如是次第從耳鼻入出或飛入其口。龍謂目連在其腹中矣。目連復變身圍龍十四重以身敕兩龍。龍大恐怖尾扇海水動須彌山。佛遙告目連。此龍尚能吐水沒殺天下。汝且慎之。目連白佛。我有四禪神足常信行之。我能取是須彌山及兩龍。著掌中拋擲他方。又能以手撮磨須彌山令碎如塵。使諸天人無覺知者。兩龍聞之即便降伏。目連還復沙門。龍化為人稽首作禮悔過目連。愚迷狂惑不識尊神。觸犯雲霧乞哀原罪。兩龍懺悔前受五戒。稽首佛足作禮而去(出降龍經)。
目連遷無熱池現金翅鳥十八
時阿耨達與其眷屬。三月請佛。入無熱大池供養。並諸神通果辦菩薩及弟子眾許其半月。龍喜興云震電降雨普
【現代漢語翻譯】 現代漢語譯本： 眾僧，明日降神將來到我的住所，我想準備一些粗茶淡飯供養。佛陀默然應允。佛陀告訴眾比丘：『明日我將昇天，在中午時分降臨邠坻（Bīn Chí，地名）的住所應供。』佛陀在第二天帶著眾比丘，如同彈指間便升入虛空。當時有一位羅漢（Arhat，阿羅漢），名叫弘檀（Hóng Tán），他整理好衣物，在虛空中對佛陀說：『我多次上天，從未像今天這樣黑暗。』佛陀說：『有兩條龍王（Nāga-rāja，龍王）非常憤怒，正在吐霧，所以才這樣黑暗。』又有一位羅漢名叫受彼（Shòu Bǐ），他稟告佛陀說：『我想要阻止它們。』佛陀說：『龍有很大的威神力，你去了必定會激怒它們，讓它們吐水，如果因此殺死人民和蠕動的生物，那就不好了。』目連（Maudgalyāyana，目犍連）稟告佛陀說：『我想要去勸諫它們。』佛陀說：『很好。』 目連立即來到龍的所在地。龍見到目連，立刻口中噴出煙霧，隨即又噴出火焰，將目連包圍了一層。目連運用神通，也化出火焰，將龍包圍了三重。他又變化身形，進入龍的眼睛裡，從左眼進入，從右眼出來，從右眼進入，從左眼出來，就這樣輪流從眼睛、耳朵、鼻子進入和出來，甚至飛入龍的口中。龍以為目連在它的腹中。目連又變化身形，將龍包圍了十四重，用身體來告誡兩條龍。龍非常恐懼，用尾巴扇動海水，震動須彌山（Sumeru，須彌山）。佛陀遙遠地告誡目連：『這兩條龍還能吐水淹沒天下，你一定要小心。』目連稟告佛陀說：『我有四禪（catuḥ-dhyāna，四禪定）的神足通（abhijñā，神通），常常依此修行。我能取來這座須彌山和兩條龍，放在手掌中拋擲到其他地方。我還能用手將須彌山撮磨成粉末，讓諸天人和世人都無法察覺。』兩條龍聽到這些話，立刻降伏。目連恢復了沙門（śrāmaṇa，沙門）的形象。龍變化成人形，叩頭作禮，懺悔對目連說：『我愚昧狂妄，不認識尊神，冒犯了您，請您原諒我的罪過。』兩條龍懺悔后，接受了五戒（pañca-śīlāni，五戒），叩拜佛足，作禮而去（出自《降龍經》）。 目連移動無熱池（Anavatapta，阿那婆達多池）中的金翅鳥（garuḍa，迦樓羅）十八隻 當時阿耨達（Anavatapta，阿那婆達多龍王）和他的眷屬，用三個月的時間邀請佛陀，到無熱大池供養，並允許神通廣大的菩薩（bodhisattva，菩薩）和弟子們在那裡待上半個月。龍非常高興，興雲佈雨，普降甘霖。
【English Translation】 English version: The monks, tomorrow the deity will descend to my abode. I wish to prepare a simple meal. The Buddha silently accepted. The Buddha told the bhikshus (bhikṣu, 比丘): 'Tomorrow I shall ascend to the heavens and descend at noon to Bīn Chí's (地名) abode for the meal.' The next day, the Buddha, with the bhikshus, ascended into the void in the time it takes to snap one's fingers. At that time, there was an Arhat (阿羅漢), named Hóng Tán (弘檀), who adjusted his robes and said to the Buddha in the void: 'I have ascended to the heavens many times, but I have never seen it as dark as it is today.' The Buddha said: 'There are two Nāga-rājas (龍王) who are very angry and are spewing mist, which is why it is so dark.' Another Arhat, named Shòu Bǐ (受彼), then said to the Buddha: 'I wish to stop them.' The Buddha said: 'The dragons have great power. If you go, you will surely anger them, causing them to spew water. If they kill people and crawling creatures as a result, that would be bad.' Maudgalyāyana (目犍連) said to the Buddha: 'I wish to go and advise them.' The Buddha said: 'Very good.' Maudgalyāyana immediately went to where the dragons were. When the dragons saw Maudgalyāyana, they immediately spewed smoke from their mouths, and then fire, surrounding Maudgalyāyana in one layer. Maudgalyāyana used his spiritual powers to also create fire, surrounding the dragons in three layers. He then transformed his body and entered the dragons' eyes, entering from the left eye and exiting from the right, entering from the right eye and exiting from the left, and so on, entering and exiting from their eyes, ears, and noses, even flying into their mouths. The dragons thought that Maudgalyāyana was in their bellies. Maudgalyāyana then transformed his body and surrounded the dragons in fourteen layers, using his body to admonish the two dragons. The dragons were terrified, and their tails fanned the seawater, shaking Mount Sumeru (須彌山). The Buddha remotely warned Maudgalyāyana: 'These dragons can still spew water and flood the world. You must be careful.' Maudgalyāyana said to the Buddha: 'I have the four dhyānas (四禪定) and the spiritual power (神通) of the divine foot, which I constantly practice. I can take this Mount Sumeru and the two dragons, place them in my palm, and throw them to other realms. I can also grind Mount Sumeru into dust with my hand, without the devas (deva, 天人) and humans being aware of it.' When the two dragons heard these words, they immediately surrendered. Maudgalyāyana returned to his form as a śrāmaṇa (沙門). The dragons transformed into human form, kowtowed and bowed, repenting to Maudgalyāyana: 'I was ignorant and arrogant, not recognizing the venerable one, and offended you. Please forgive my sins.' After repenting, the two dragons received the five precepts (五戒), bowed at the Buddha's feet, and departed (from the 'Subduing the Dragons Sutra'). Maudgalyāyana moved eighteen garuḍas (迦樓羅) from Anavatapta Lake (阿那婆達多池). At that time, Anavatapta (阿那婆達多龍王) and his retinue invited the Buddha for three months to be offered to at the great Anavatapta Lake, and allowed the bodhisattvas (菩薩) with great spiritual powers and the disciples to stay there for half a month. The dragon was very happy, causing clouds to rise, thunder to rumble, and rain to fall abundantly.
遍天下。忽然之頃還升宮中召五百長子。其名善牙善施等。五百長子。吾今以請平等正覺及眾菩薩諸弟子。俱盡其半月。汝等當同一心廣相勉勵加敬世尊。勤念無常當各寂靜。謙恪恭肅住侍如來。棄捐欲意及龍戲樂。除貪怒害。離色聲香味細滑。所以者何。世尊無慾安詳仁雅。審諦調從承佛要誡。汝等半月無得入宮除淫恚愚癡。如來宣講法故必有他方神通菩薩。釋梵持世宿凈天子當普來會。汝等勤念廣施慎勿中懈。令諸會眾觀變踴躍。于雪山下無熱池中。化無瑕琉璃座。縱廣七百由旬。周匝列置八萬四千雜寶珂樹。諸堂上有師子座八萬四千皆大高廣。有龍婇女各二千人。其色姝妙姿媚無量。口出薰香擎持雜花末香涂香。調作諸妓以詠佛德興悅眾會。于虛空中幡彩垂間寶鈴和鳴音逾諸聲。施饌百味與其眷屬。遙啟世尊。佛與八萬四千菩薩皆大神通。弟子二千亦上神足。到無熱王宮。目連承佛神旨。遷無熱池現於虛空去地七丈。化身色像若金翅鳥王住龍宮上。便告王言。如來至也。龍眾驚怖毛豎四走藏竄。龍王慰之曰。且各安心勿恐。此為賢者大目連作耳。倡伎相應進迎正覺及諸弟子至無熱池。設廣博場師子之座。龍與其眾手自執斟所設饌具。逾世甘肥。延有天味以用供養。飯畢洗器竟。佛為說法。一切會者各懷踴躍(出
【現代漢語翻譯】 遍佈天下。忽然之間，回到宮中召見了五百位年長的王子，他們的名字是善牙（善於佈施）和善施（善於施捨）等。佛陀對這五百位王子說：『我現在邀請證得平等正覺的佛陀以及眾菩薩和諸位弟子，前來接受半月的供養。你們應當同心協力，互相勉勵，對世尊更加恭敬，勤念世事無常，各自保持寂靜。謙虛謹慎，恭敬地侍奉如來。拋棄慾望和龍族的嬉戲娛樂，去除貪婪、憤怒和傷害。遠離色、聲、香、味、觸。』 『為什麼呢？因為世尊沒有慾望，安詳仁慈，審慎諦聽，調伏身心，遵循佛陀的重要教誨。你們在這半個月里，不得進入宮中，去除淫慾、嗔恚和愚癡。如來宣講佛法的時候，必定有他方具有神通的菩薩、釋提桓因（帝釋天）、護世四天王和宿世清凈的天子普遍前來集會。你們要勤奮唸佛，廣行佈施，不要中途懈怠，讓所有與會大眾看到變化而歡欣鼓舞。』 在雪山下的無熱池中，變化出一個沒有瑕疵的琉璃座，縱橫七百由旬（古印度長度單位），四周排列著八萬四千棵雜寶裝飾的樹木。各個殿堂上有八萬四千個獅子座，都非常高大寬廣。有龍族婇女各兩千人，她們的容貌美麗，姿態嫵媚，難以估量。口中散發著薰香，手中拿著各種鮮花、末香和涂香。她們演奏各種樂曲，歌頌佛陀的功德，使大眾感到喜悅。在虛空中，幡旗綵帶垂掛，寶鈴和諧鳴響，聲音勝過其他聲音。準備各種美味佳餚和眷屬一起，遙遙地稟告世尊。 佛陀與八萬四千位具有大神通的菩薩，以及兩千位弟子，都運用神通到達無熱龍王宮。目連尊者（佛陀十大弟子之一，以神通著稱）奉佛陀的神旨，將無熱池移到虛空中，距離地面七丈。化身成金翅鳥王的形象，住在龍宮之上。便告訴龍王說：『如來佛來了！』龍眾驚慌恐懼，毛髮豎立，四處奔逃躲藏。龍王安慰他們說：『大家安心，不要害怕。這是賢者大目連所為。』 倡導歌舞伎樂，迎接正覺佛陀和諸位弟子來到無熱池。設定廣闊的場地和獅子座。龍王和他的眷屬親手斟酌所準備的食物，超越世間的甘美肥膩，具有天上的美味，用來供養佛陀。用飯完畢，清洗器皿后，佛陀為大眾說法。所有與會者都心懷喜悅（出自《普曜經》）。
【English Translation】 Everywhere in the world. Suddenly, he returned to the palace and summoned five hundred elder princes, whose names were Shanya (Good at Giving) and Shanshi (Good at Charity), etc. The Buddha said to these five hundred princes: 'I now invite the Buddha who has attained Samyak-Sambuddha (Perfect Enlightenment), as well as all Bodhisattvas and disciples, to receive offerings for half a month. You should work together with one heart, encourage each other, be more respectful to the World Honored One, diligently contemplate impermanence, and each remain silent. Be humble and respectful, and attend to the Tathagata (Thus Come One) with reverence. Abandon desires and the playful entertainment of the dragons, and remove greed, anger, and harm. Stay away from form, sound, smell, taste, and touch.' 'Why? Because the World Honored One is without desire, peaceful and kind, listens attentively, subdues the mind, and follows the important teachings of the Buddha. During these half months, you must not enter the palace, and remove lust, hatred, and ignorance. When the Tathagata preaches the Dharma, there will surely be Bodhisattvas with supernatural powers from other realms, Shakra (Indra), the Four Heavenly Kings who protect the world, and pure celestial beings from past lives who will universally come to the assembly. You must diligently recite the Buddha's name, practice generosity, and do not slack off midway, so that all those attending the assembly will see the changes and rejoice.' In the Anavatapta Lake (Lake Without Heat) below the Himalayas, a flawless lapis lazuli seat was transformed, measuring seven hundred yojanas (ancient Indian unit of length) in length and width, surrounded by eighty-four thousand trees decorated with various treasures. In each hall, there were eighty-four thousand lion thrones, all very tall and wide. There were two thousand dragon maidens each, their appearances beautiful and their postures charming beyond measure. Fragrant incense emanated from their mouths, and they held various flowers, powdered incense, and perfumed ointment in their hands. They played various musical instruments, praised the merits of the Buddha, and brought joy to the assembly. In the empty sky, banners and streamers hung down, and precious bells chimed harmoniously, their sound surpassing all other sounds. Various delicacies were prepared and shared with their families, remotely informing the World Honored One. The Buddha, along with eighty-four thousand Bodhisattvas with great supernatural powers, and two thousand disciples, all used their supernatural powers to arrive at the Anavatapta Dragon King's palace. Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), following the Buddha's divine will, moved the Anavatapta Lake into the empty sky, seven yojanas above the ground. He transformed into the image of the Garuda King (mythical bird), residing above the dragon palace. He then told the Dragon King: 'The Tathagata Buddha has arrived!' The dragon beings were frightened and terrified, their hair standing on end, and they ran away to hide. The Dragon King comforted them, saying: 'Everyone, be at ease, do not be afraid. This is the work of the wise Maudgalyayana.' Leading the singing and dancing, they welcomed the Samyak-Sambuddha and all the disciples to the Anavatapta Lake. A vast space and lion thrones were set up. The Dragon King and his family personally poured and served the prepared food, surpassing worldly sweetness and richness, possessing heavenly flavors, to offer to the Buddha. After the meal was finished and the utensils were cleaned, the Buddha preached the Dharma to the assembly. All those present were filled with joy (from the Buddhāvataṃsakasūtra).
弘道廣顯三昧經第三卷)。
目連三觀事不中其心皆實十九
佛住舍衛城。時諸比丘集在一處。共作是論。善法講堂柱柱樑不。目連言。柱樑。又有一無歲比丘言。不柱。即遣神足比丘往看。還言不柱。諸比丘語目連言。汝不知。何故言柱。妄語不實應擯驅遣。即集眾僧。佛乘神足從空而來。知而故問。諸比丘。汝作何等。答言。目連乃至不柱答柱。不實妄語欲作羯磨。佛問無歲比丘。汝云何知不柱。答言世尊。我曾一時。在善法講堂坐禪。佛語目連。汝何故不自看。汝應審實。目連心實而不犯戒(出僧祇律第二十九卷)。
目連心實事虛二十
人問目連。是多浮池水從何處來。目連答言。此水從阿耨達池中來。諸比丘言。阿耨達池其水甜美有八功德。此水沸熱咸苦。何有此事。目連。汝空言過人法故。作妄語應滅擯驅出。以事問佛。佛語比丘。汝等莫說目連過罪。何以故。阿耨達龍住處去此極遠。是水本有八功德甜美。逕歷五百小地獄。過是故咸熱。汝等若問目連是水何故咸熱。目連能隨相答。又一時大旱無雨。目連入定見。卻後七日天當大雨。滿諸溝坑。城邑聚落悉聞此言皆大歡喜。國中人民皆舍眾務覆屏蓋藏。數到七日。諸比丘語目連。汝言七日天當大雨滿諸溝坑。今風尚無何況雨耶
【現代漢語翻譯】 現代漢語譯本： 《弘道廣顯三昧經》第三卷
目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）的三觀之事不符合他的心意，但都是真實的 十九
佛陀住在舍衛城（Śrāvastī）。當時，眾比丘聚集在一處，共同討論：『善法講堂的柱子是否支撐著房梁？』目連說：『支撐著房梁。』又有一位無歲比丘說：『不支撐。』佛陀即派遣神通第一的比丘前去檢視，回來后說：『不支撐。』眾比丘對目連說：『你不知道，為何說支撐？妄語不實，應該擯除驅遣。』即聚集眾僧。佛陀乘著神足從空中而來，明知此事卻故意問道：『諸位比丘，你們在做什麼？』回答說：『目連乃至說不支撐卻回答支撐，不實妄語，想要作羯磨（karma，業）。』佛陀問無歲比丘：『你如何知道不支撐？』回答說：『世尊，我曾一時在善法講堂坐禪。』佛陀告訴目連：『你為何不自己去看？你應該審實。』目連心是真實的，因此不犯戒（出自《僧祇律》第二十九卷）。
目連心是真實的，但事情是虛假的 二十
有人問目連：『這多浮池的水從何處來？』目連回答說：『此水從阿耨達池（Anavatapta，無熱惱池）中來。』眾比丘說：『阿耨達池的水甜美，有八功德。此水沸熱咸苦，怎麼會有此事？目連，你空言過人，因為作妄語，應該滅擯驅出。』用此事問佛陀。佛陀告訴比丘們：『你們不要說目連的過失。為何如此說？阿耨達龍（Anavatapta-nāga，無熱惱龍）的住處離這裡極其遙遠。這水本來有八功德，甜美，經過五百小地獄，經過那裡所以咸熱。你們如果問目連這水為何咸熱，目連能隨順實情回答。』又有一時大旱無雨，目連入定看見，七天後天將下大雨，充滿各個溝渠。城邑聚落都聽到此言，都非常歡喜。國中人民都捨棄各種事務，覆蓋遮蔽收藏。數到第七天，眾比丘對目連說：『你說七天後天將下大雨，充滿各個溝渠，現在連風都沒有，何況下雨呢？』
【English Translation】 English version: Hong Dao Guang Xian San Mei Jing (弘道廣顯三昧經) Volume 3
Maudgalyāyana's (目連, one of the Buddha's ten principal disciples, known for his supernatural powers) three contemplations did not align with his intention, yet they were all true. Nineteen.
The Buddha was residing in Śrāvastī (舍衛城). At that time, the bhikkhus (比丘, monks) gathered in one place, discussing: 'Do the pillars of the Good Dharma Hall support the beams?' Maudgalyāyana said: 'They support the beams.' Another bhikkhu, without seniority, said: 'They do not support.' The Buddha then sent the bhikkhu with the foremost supernatural powers to investigate, and he returned saying: 'They do not support.' The bhikkhus said to Maudgalyāyana: 'You do not know, why did you say they support? False and untrue speech, you should be expelled.' They then gathered the sangha (僧, monastic community). The Buddha, through his supernatural powers, came from the sky, knowingly asking: 'What are you bhikkhus doing?' They replied: 'Maudgalyāyana even said that they support when they do not, false and untrue speech, we want to perform karma (羯磨, action, deed).' The Buddha asked the bhikkhu without seniority: 'How do you know they do not support?' He replied: 'World Honored One, I once sat in meditation in the Good Dharma Hall.' The Buddha told Maudgalyāyana: 'Why did you not look for yourself? You should have verified it.' Maudgalyāyana's heart was true, therefore he did not violate the precepts (from the Saṃghika Vinaya, Volume 29).
Maudgalyāyana's heart was true, but the matter was false. Twenty.
Someone asked Maudgalyāyana: 'Where does the water of this Daofu Pond come from?' Maudgalyāyana replied: 'This water comes from Anavatapta Lake (阿耨達池, lake free from heat).' The bhikkhus said: 'The water of Anavatapta Lake is sweet and has eight merits. This water is boiling, hot, salty, and bitter, how can this be? Maudgalyāyana, your empty words exceed human capacity, because you speak falsely, you should be expelled.' They asked the Buddha about this matter. The Buddha told the bhikkhus: 'Do not speak of Maudgalyāyana's faults. Why is that? The dwelling place of the Anavatapta-nāga (阿耨達龍, Anavatapta dragon) is extremely far from here. This water originally had eight merits, and was sweet, but it passed through five hundred small hells, and because it passed through there, it is salty and hot. If you ask Maudgalyāyana why this water is salty and hot, Maudgalyāyana can answer according to the truth.' Also, once there was a great drought with no rain, Maudgalyāyana entered samadhi (定, meditative state) and saw that in seven days there would be heavy rain, filling all the ditches. The cities and villages all heard this and were very happy. The people in the country all abandoned their various tasks, covering and storing things. Counting to the seventh day, the bhikkhus said to Maudgalyāyana: 'You said that in seven days there would be heavy rain, filling all the ditches, but now there is not even wind, let alone rain!'
。汝空言過人法故妄語欲滅擯驅出。佛聞是事。語諸比丘。目連見前不見后。如來見前亦見后。七日有大雨下。有羅睺阿修羅王。以手接去置大海中。目連隨心想說。是故無罪(出十誦律第四卷)。
經律異相卷第十四 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第十五(聲聞無學第三僧部第四)
梁沙門僧旻寶唱等集優波離為佛剃髮得入第四禪一迦旃延教老母女賣貧遂得生天二難陀得柰女接足內愧閑居得道三難陀有三十相與佛相似四畢陵伽婆蹉以神足化放牧女人五跋難陀為二長老分物佛說其本緣六迦留陀夷非時教化致喪其命七阿難與佛先世為善友八阿難奉佛敕受持經典供給左右九阿難七夢佛為解說十阿難為旃陀羅母以咒力所攝十一阿難乞牛乳佛記其方來十二阿難化波斯匿王施十三阿難試山向比丘並問育王十四
優波離為佛剃髮得入第四禪一
佛在王舍城無敢為剃髮者。唯有一童子。名優波離。為佛剃髮。兒父母在佛前合掌白佛言。甚能剃髮但身太曲。父母教兒小直。又莫太直使出息不得粗大。又言。善能剃頭而身太直。父母語言。莫太直。佛言。善能剃髮。而入息太粗。父母語。莫粗入息令佛不安。又言。善能剃髮。而出息太粗。父母語。莫粗出息令佛不安
【現代漢語翻譯】 你只是空口說大話，說自己有超凡的能力，這是妄語，應該被驅逐出去。佛陀聽說了這件事，告訴眾比丘：『目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）只能看到眼前，看不到背後。而如來（Tathagata，佛陀的稱號之一）既能看到眼前，也能看到背後。七天後將有大雨降下，屆時羅睺阿修羅王（Rahu Asura King，佛教中的惡神）會用手接走雨水，放到大海中。目連只是隨自己的想法說，所以沒有罪。』（出自《十誦律》第四卷）
《經律異相》卷第十四 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第十五 (聲聞無學第三僧部第四)
梁朝沙門僧旻、寶唱等人編輯整理：優波離（Upali，佛陀十大弟子之一，持戒第一）為佛陀剃髮，因而證入第四禪；一、迦旃延（Katyayana，佛陀十大弟子之一，論議第一）教導老婦的女兒賣掉貧窮，最終得以昇天；二、難陀（Nanda，佛陀的堂弟）因為得到柰女（Nai woman）的接足而內心慚愧，閉門閑居最終得道；三、難陀有三十種相好，與佛陀相似；四、畢陵伽婆蹉（Pilindavatsa，佛陀弟子之一）以神通變化放牧的女人；五、跋難陀（Bhadanta，比丘名）為兩位長老分東西，佛陀講述了他的本緣；六、迦留陀夷（Kaludayi，佛陀十大弟子之一）在不適當的時間教化，導致喪命；七、阿難（Ananda，佛陀十大弟子之一，多聞第一）與佛陀前世是善友；八、阿難奉佛陀的敕令，受持經典，供給佛陀左右；九、阿難做了七個夢，佛陀為他解說；十、阿難用咒力懾服旃陀羅（Chandalas，印度種姓制度中的賤民）的母親；十一、阿難乞討牛乳，佛陀記述了這件事的來由；十二、阿難教化波斯匿王（Prasenajit，古印度拘薩羅國國王）佈施；十三、阿難試驗山向比丘，並且詢問阿育王（Ashoka，古印度孔雀王朝國王）的事情；
優波離為佛剃髮得入第四禪一
佛陀在王舍城（Rajagriha，古印度摩揭陀國首都）時，沒有人敢為佛陀剃髮。只有一位名叫優波離的童子為佛陀剃髮。孩子的父母在佛陀面前合掌稟告佛陀說：『他很會剃髮，但是身體太彎曲。我們教導孩子稍微挺直一些。』又說：『不要太直，以免呼吸不暢。』又說：『他很會剃頭，但是身體太直了。』父母又說：『不要太直。』佛陀說：『他很會剃髮，但是吸氣太粗。』父母說：『不要粗聲吸氣，以免佛陀不安。』又說：『他很會剃髮，但是呼氣太粗。』父母說：『不要粗聲呼氣，以免佛陀不安。』
【English Translation】 You are just making empty claims about having extraordinary abilities, which is false speech and should be expelled. When the Buddha heard about this, he told the Bhikkhus (monks): 'Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) can only see the present, not the future. But the Tathagata (one of the Buddha's titles) can see both the present and the future. In seven days, there will be heavy rain, and Rahu Asura King (a demon king in Buddhism) will catch the rain with his hands and put it into the ocean. Maudgalyayana spoke according to his own thoughts, so he is not guilty.' (From the Fourth Volume of the Daśabhūmika-sūtra-vinaya)
Chapter 14 of the Jinglü Yixiang Taisho Tripitaka Volume 53, No. 2121 Jinglü Yixiang
Chapter 15 of the Jinglü Yixiang (Third Śrāvaka-arhat Section, Fourth Sangha Section)
Compiled by the Liang Dynasty Śrāmaṇas Sengmin, Baochang, etc.: Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) shaved the Buddha's head and attained the Fourth Dhyana (meditative state); 1. Katyayana (one of the Buddha's ten great disciples, foremost in debate) taught an old woman's daughter to sell poverty, and she was able to be reborn in heaven; 2. Nanda (the Buddha's cousin) felt ashamed because he received the Nai woman's foot massage, and he secluded himself and attained enlightenment; 3. Nanda had thirty-two auspicious marks, similar to the Buddha; 4. Pilindavatsa (one of the Buddha's disciples) transformed a woman who was herding cattle with his supernatural powers; 5. Bhadanta (a Bhikkhu's name) divided things for two elders, and the Buddha told the story of his past life; 6. Kaludayi (one of the Buddha's ten great disciples) taught at an inappropriate time, leading to his death; 7. Ananda (one of the Buddha's ten great disciples, foremost in hearing) was a good friend of the Buddha in a previous life; 8. Ananda received the Buddha's command to uphold the scriptures and serve the Buddha; 9. Ananda had seven dreams, and the Buddha explained them to him; 10. Ananda subdued the mother of Chandalas (outcastes in the Indian caste system) with his mantra power; 11. Ananda begged for cow's milk, and the Buddha recorded the origin of this event; 12. Ananda taught King Prasenajit (the king of Kosala in ancient India) to give alms; 13. Ananda tested the Bhikkhus regarding the direction of the mountains and asked about King Ashoka (the king of the Mauryan dynasty in ancient India);
Upali Shaves the Buddha's Head and Attains the Fourth Dhyana One
When the Buddha was in Rajagriha (the capital of Magadha in ancient India), no one dared to shave the Buddha's head. Only a boy named Upali shaved the Buddha's head. The child's parents joined their palms in front of the Buddha and reported to the Buddha, 'He is very good at shaving, but his body is too bent. We taught the child to straighten up a little.' They also said, 'Don't be too straight, lest he cannot breathe properly.' They also said, 'He is very good at shaving heads, but his body is too straight.' The parents also said, 'Don't be too straight.' The Buddha said, 'He is very good at shaving, but his inhalation is too rough.' The parents said, 'Don't inhale roughly, lest the Buddha be uneasy.' They also said, 'He is very good at shaving, but his exhalation is too rough.' The parents said, 'Don't exhale roughly, lest the Buddha be uneasy.'
。時優波離。入出息盡入第四禪。佛告阿難言。優波離已入第四禪。汝取其刀。阿難奉教。阿難持故盛發器收世尊發。佛言。不應以故器盛。時有瞿波離王子。將軍征討來索佛鬚髮。佛與。王得不知所安。佛言。安金塔銀塔寶塔雜寶塔中。繒彩缽肆酖嵐婆衣頭羅衣裹。又云。不知何持。佛言。像馬車乘若輦若輿。若頭肩上擔。時王子持世尊發去。所往征討得勝。時彼王子還國起佛發塔。此是世尊在世時塔。后諸比丘行亦用前物盛持。佛言。不應頭戴。亦不應持塔往大小便處。比丘為恭敬故不敢共塔宿。置於別房。佛言。安高杙上或置頭邊(出四分律第四分第三卷)。
迦旃延教老母賣貧遂得生天二
阿槃提國有一長者。多財饒富慳貪暴惡無慈心。時有一婢。晨夜走使不得寧處。小有違失便受鞭捶。衣不蔽形食不充𨈬年老困悴思死不得。時適持瓶詣河取水。思惟是苦舉聲大哭。時迦旃延來至其所。問言。老母何以。答言。尊者。我既年老恒執苦役。加復貧困衣食不充思死不得。迦旃延言。汝若貧者何不賣貧。女人言曰。貧那可賣誰當買貧。迦旃延言。貧實可賣如是至三。女言賣。迦旃延言。審欲賣者一隨我語。答言。唯諾。告言。汝先洗浴。洗浴已畢。告言。汝當佈施。白言。尊者。我極貧困如今我身無毛
【現代漢語翻譯】 現代漢語譯本：當時，優波離（Upali，佛陀弟子）進入並完成了第四禪定。佛陀告訴阿難（Ananda，佛陀的侍者）說：『優波離已經進入第四禪定。你拿他的刀來。』阿難接受教誨，拿著裝頭髮的容器，收集世尊的頭髮。佛陀說：『不應該用舊的容器盛放。』當時有一位瞿波離王子（Gopali，王子名），將軍出征討伐，前來索要佛陀的鬚髮。佛陀給了他。王子得到后不知如何安放。佛陀說：『安放在金塔、銀塔、寶塔或雜寶塔中，用繒彩、缽肆酖嵐婆衣、頭羅衣包裹。』又問：『不知道該如何拿著。』佛陀說：『用象、馬、車乘，或者用輦、用輿，或者用頭肩扛著。』當時王子拿著世尊的頭髮離去，所前往征討都獲得勝利。當時那位王子回國后，建造佛發塔。這是世尊在世時的塔。後來眾比丘出行也用之前的物品盛放。佛陀說：『不應該頂在頭上，也不應該拿著塔去大小便的地方。』比丘爲了恭敬的緣故，不敢和塔一起睡覺，放置在別的房間。佛陀說：『安放在高的木樁上，或者放在頭邊。』（出自《四分律》第四分第三卷）。 迦旃延（Katyayana，佛陀弟子）教導老婦賣掉貧窮，最終得以昇天： 阿槃提國（Avanti，古印度十六雄國之一）有一位長者，擁有很多財富，卻慳吝貪婪、暴虐兇惡，沒有慈悲心。當時有一位婢女，早晚奔波勞碌，沒有安寧的時候。稍微有些違背，便會遭受鞭打。衣服不能遮蔽身體，食物不能充飢，年老困苦，想死都不能。當時她拿著瓶子去河邊取水，想到自己的痛苦，便大聲哭泣。當時迦旃延來到她那裡，問道：『老婦人，為什麼哭泣？』回答說：『尊者，我既年老又經常從事苦役，加上貧困，衣食不足，想死都不能。』迦旃延說：『你如果貧窮，為什麼不賣掉貧窮呢？』女人說：『貧窮怎麼能賣掉呢？誰會買貧窮呢？』迦旃延說：『貧窮確實可以賣掉。』這樣說了三次。女人說：『賣。』迦旃延說：『真的想賣嗎？那就聽我的話。』回答說：『是的。』迦旃延告訴她：『你先洗浴。』洗浴完畢后，告訴她：『你應該佈施。』回答說：『尊者，我非常貧困，現在我身上連一根毛
【English Translation】 English version: At that time, Upali (a disciple of the Buddha) entered and completed the fourth Dhyana (meditative state). The Buddha told Ananda (the Buddha's attendant): 'Upali has entered the fourth Dhyana. Take his knife.' Ananda obeyed the instruction, took the container for hair, and collected the hair of the World Honored One. The Buddha said: 'It should not be stored in an old container.' At that time, there was a prince named Gopali (name of the prince), a general who was going on a military expedition, who came to ask for the Buddha's hair and beard. The Buddha gave it to him. The prince, after receiving it, did not know where to place it. The Buddha said: 'Place it in a golden stupa, a silver stupa, a jeweled stupa, or a stupa of mixed jewels, wrapped in silk fabrics, Patsidamlamba cloth, and Tuoluo cloth.' He further asked: 'I don't know how to carry it.' The Buddha said: 'Use elephants, horses, carriages, or palanquins, or carry it on your head or shoulders.' At that time, the prince took the World Honored One's hair and left, and wherever he went on his military expedition, he was victorious. Then that prince returned to his country and built a stupa for the Buddha's hair. This is the stupa from when the World Honored One was alive. Later, the Bhikshus (monks) also used the previous items to store it when traveling. The Buddha said: 'It should not be worn on the head, nor should the stupa be taken to places for urination or defecation.' The Bhikshus, out of respect, did not dare to sleep with the stupa and placed it in another room. The Buddha said: 'Place it on a high stake or place it by your head.' (From the Fourth Part, Volume Three of the Sarvastivada Vinaya). Katyayana (a disciple of the Buddha) teaches an old woman to sell her poverty, and she is eventually reborn in heaven: In the country of Avanti (one of the sixteen great kingdoms of ancient India), there was a wealthy elder who was stingy, greedy, cruel, and without compassion. At that time, there was a servant girl who toiled day and night, never having a moment of peace. If she made even a small mistake, she would be whipped. Her clothes could not cover her body, her food was not enough to fill her stomach, and she was old and miserable, wishing for death but unable to die. At that time, she was carrying a jar to the river to fetch water, and thinking about her suffering, she cried out loudly. At that time, Katyayana came to her and asked: 'Old woman, why are you crying?' She replied: 'Venerable one, I am old and constantly engaged in hard labor, and I am also poor, lacking food and clothing, wishing for death but unable to die.' Katyayana said: 'If you are poor, why don't you sell your poverty?' The woman said: 'How can poverty be sold? Who would buy poverty?' Katyayana said: 'Poverty can indeed be sold.' He said this three times. The woman said: 'Sell.' Katyayana said: 'Do you really want to sell it? Then listen to my words.' She replied: 'Yes.' Katyayana told her: 'First, you must bathe.' After she had bathed, he told her: 'You should give alms.' She replied: 'Venerable one, I am extremely poor, and now I don't even have a single hair
許完納。唯有此瓶是大家許當以何施。即授缽與。汝持此缽取少凈水。如教取來奉迦旃延。迦旃延受尋為咒愿。次教受齋。后教唸佛種種功德。即問。汝有住止處不。答言無也。若其磨時即臥磨下。舂炊作使便臥是中。或時無作止宿糞堆。迦旃延言。汝好持心恭謹走使。莫生嫌恨。因伺大家一切臥竟。密開其戶。于戶曲內敷凈草坐。思惟觀佛莫生惡念。爾時老母奉而歸依如敕施行。於後夜中即便命終生忉利天。大家使人草索繫腳拽置寒林。有一天子與五百天人以為眷屬。福盡命終。此老母人即代其處。生天之法。其利根者自知來緣。其鈍根生者但知受樂。爾時此女既生天中。與五百天女。娛樂受樂不知生緣。時舍利弗在忉利天。知此天子生天因緣。問言。天子。汝因何福生天中耶。答言不知。時舍利弗借其道眼觀見故身。由迦旃延得生天上。即將五百天子來至寒林。散華燒香供養死屍光明照曜。大家見之怪其所由。告令遠近詣林觀看。見諸天子供養此尸。即問天曰。此婢丑穢。生存之時人猶惡見。何故諸天而加供養。彼時天子具說本末(出賢愚經第七卷)。
難陀得柰女接足內愧閑居得道三
佛在鞞舍離。時柰女嚴駕羽寶車詣如來所。親覲問訊下車詣佛。時難陀去佛不遠經行。柰女便至難陀行。以手接難
【現代漢語翻譯】 現代漢語譯本 許願完畢。只有這個缽是大家允許用來佈施的。於是（迦旃延）把缽交給她，說：『你拿著這個缽取一些凈水，按照我教你的去做，奉獻給迦旃延（Kātyāyana，佛陀十大弟子之一，以論議著稱）。』迦旃延接受后，為她咒愿，然後教她受齋戒，之後教她念佛的種種功德。接著問她：『你有沒有住的地方？』她回答說：『沒有。』如果（大家）磨東西的時候，我就睡在磨盤下面；舂米做飯的時候，我就睡在這些地方。有時沒有活幹，就睡在糞堆旁邊。迦旃延說：『你要好好地保持你的心，恭敬地跑腿做事，不要產生怨恨。等到大家都睡著了，悄悄地打開門，在門內的角落鋪上乾淨的草，坐在上面思惟觀佛，不要產生惡念。』當時，老婦人接受並皈依，按照（迦旃延）的吩咐去做。在後半夜的時候，她就去世了，往生到忉利天（Trāyastriṃśa，佛教欲界六天之一）。大家讓人用草繩綁住她的腳，把她拖到寒林（Śītavana，墓地）。有一位天子帶著五百位天人作為眷屬，（因為）福報享盡而去世，這位老婦人就代替了他的位置，獲得了往生天界的方法。那些根器銳利的人自己知道來世的因緣，那些根器遲鈍的人只知道享受快樂。當時，這位女子往生到天界后，與五百位天女一起娛樂享受，不知道往生的因緣。這時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）在忉利天，知道這位天子往生天界的因緣，問道：『天子，你因為什麼福報而往生到天界呢？』（天子）回答說：『不知道。』這時，舍利弗借用他的道眼，看到他前世的身體，是因為迦旃延才得以往生天上。於是帶著五百位天子來到寒林，散花燒香供養屍體，光明照耀。大家看到后，奇怪其中的緣由，告訴遠近的人到寒林觀看，看到諸位天子在供養這具屍體，就問天人說：『這個婢女丑陋污穢，活著的時候人們都厭惡看到她，為什麼諸位天人要加以供養呢？』那時，天子就詳細地說了事情的本末。（出自《賢愚經》第七卷）。 難陀（Nanda，佛陀的堂弟）因為柰女（Nairañjanā）接足而內心慚愧，閑居而得道（第三段） 佛陀在鞞舍離（Vaiśālī，古印度城市）的時候，柰女莊嚴地駕著羽寶車來到如來所在的地方，親自拜見問候，下車拜見佛陀。當時，難陀離佛陀不遠的地方經行。柰女就來到難陀經行的地方，用手接（難陀的）腳。
【English Translation】 English version Having finished making the vows. Only this bowl is allowed by everyone to be used for almsgiving. Then (Kātyāyana) handed the bowl to her, saying, 'Take this bowl and fetch some clean water, do as I teach you, and offer it to Kātyāyana (one of the Buddha's ten great disciples, known for his eloquence).' Kātyāyana accepted it and offered blessings for her, then taught her to observe the precepts, and afterwards taught her the various merits of reciting the Buddha's name. Then he asked her, 'Do you have a place to stay?' She replied, 'No.' When (everyone) is grinding, I sleep under the millstone; when husking rice and cooking, I sleep in these places. Sometimes when there is no work, I sleep next to the dung heap. Kātyāyana said, 'You must keep your mind well, respectfully run errands, and do not harbor resentment. When everyone is asleep, quietly open the door, spread clean grass in the corner inside the door, sit on it and contemplate the Buddha, do not have evil thoughts.' At that time, the old woman accepted and took refuge, doing as (Kātyāyana) instructed. In the latter half of the night, she passed away and was reborn in the Trāyastriṃśa Heaven (one of the six heavens of desire in Buddhism). Everyone had someone tie her feet with straw ropes and drag her to the Śītavana (cemetery). A Deva (god) with five hundred Devas as his retinue, (because) his blessings were exhausted and he died, this old woman took his place, obtaining the method of being reborn in heaven. Those with sharp faculties know the causes of their next life, those with dull faculties only know to enjoy happiness. At that time, this woman, after being reborn in heaven, enjoyed herself with five hundred heavenly women, not knowing the causes of her rebirth. At this time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) was in the Trāyastriṃśa Heaven, knowing the causes of this Deva's rebirth in heaven, and asked, 'Deva, by what merit were you reborn in heaven?' (The Deva) replied, 'I do not know.' At this time, Śāriputra borrowed his divine eye and saw his former body, that it was because of Kātyāyana that he was able to be reborn in heaven. So he brought five hundred Devas to the Śītavana, scattered flowers, burned incense, and made offerings to the corpse, the light shining brightly. Everyone saw this and wondered about the reason, telling people near and far to go to the Śītavana to see, seeing the Devas making offerings to this corpse, and asked the Devas, 'This maid is ugly and filthy, people hated to see her when she was alive, why do you Devas make offerings to her?' At that time, the Deva explained the whole story in detail. (From the seventh volume of the Damamūka Nidāna Sūtra). Nanda (Buddha's cousin) felt ashamed because Nairañjanā touched his feet, and attained enlightenment in seclusion (third section). When the Buddha was in Vaiśālī (an ancient Indian city), Nairañjanā solemnly drove a feathered treasure chariot to the place where the Tathagata was, personally visited and greeted him, got out of the chariot and visited the Buddha. At that time, Nanda was walking not far from the Buddha. Nairañjanā then came to the place where Nanda was walking and touched (Nanda's) feet with her hand.
陀足。便作是語。難陀。我是柰女。是時難陀即失精精污其手。柰女即以頂戴。往世尊所白言。世尊如此之人聽在眾次。佛告柰女。如是之人應在眾次。所以然者。難陀不久當成就無漏。柰女默然不對而去。柰女不遠。佛告阿難。諸有比丘盡集講堂。既已會竟。佛告比丘。我于比丘中悉觀察。皆當具舍勒以覆內形。如是諸比丘當作是學。佛告難陀。云何難陀。汝乃作如是形狀。難陀內愧。白言。善哉世尊。愿速與我說法。使我聞法。在閑靜處如實觀察以自娛樂。佛告難陀。汝觀此身。隨其所行。從頭至足發毛爪齒。若干不凈盈滿身中。如實觀察。為是凈耶為不凈耶。當觀彼漏。為何處所為從何來。是時難陀從佛受教禮足去。觀此身中從頭至足若干不凈。諸所有處皆悉知彼由合會生。我今當離。則無慾意。便說偈言。
淫我知汝本 欲從思想生 不我思想汝 則汝而不有
是時難陀。在一靜處閑居。成阿羅漢(出增一阿含經第三十九卷)。
難陀有三十相與佛相似四
佛始得道。身色光明相照大千。人民天龍十方菩薩。皆聽說法咸大歡喜。隨其本行皆各得道。佛弟難陀獨不從受。反戾佛教而欲為道。有三十相。將數弟子。著缽真越衣顏似佛。有諸比丘未得道眼者。遙見難陀便為作禮。佛告
【現代漢語翻譯】 現代漢語譯本 陀足（禮拜佛的腳）。便說這樣的話：『難陀（Ananda），我是柰女。』當時難陀（Ananda）立刻失精，精液玷汙了他的手。柰女（Nai woman）就用頭頂戴著精液，前往世尊（Lord Buddha）處稟告說：『世尊（Lord Buddha），像這樣的人，可以允許他在僧眾中嗎？』佛（Buddha）告訴柰女（Nai woman）：『像這樣的人，應該在僧眾中。』為什麼呢？因為難陀（Ananda）不久將成就無漏（freedom from outflows）。』柰女（Nai woman）沉默不語，然後離開了。柰女（Nai woman）離開不遠，佛（Buddha）告訴阿難（Ananda）：『召集所有比丘（bhikkhus）到講堂。』聚集完畢后，佛（Buddha）告訴比丘（bhikkhus）：『我觀察所有比丘（bhikkhus），他們都應當用舍勒（sarira）覆蓋內在的形體。』所有比丘（bhikkhus）都應當這樣學習。佛（Buddha）告訴難陀（Ananda）：『難陀（Ananda），你怎麼會做出這樣的行為？』難陀（Ananda）內心慚愧，稟告說：『善哉世尊（Lord Buddha），希望您儘快為我說法，讓我聽聞佛法，在安靜的地方如實觀察，以此自娛。』佛（Buddha）告訴難陀（Ananda）：『你觀察這個身體，隨著它的行為，從頭到腳，頭髮、毛髮、指甲、牙齒，各種各樣的不凈之物充滿身體之中，如實觀察，這是清凈的嗎？還是不清凈的呢？應當觀察那些煩惱，它們在什麼地方？從哪裡來？』當時難陀（Ananda）從佛（Buddha）那裡接受教誨，禮拜佛足離去，觀察這個身體，從頭到腳各種各樣的不凈之物。所有存在的地方，都知道它們是由因緣和合而生。我現在應當遠離，就沒有慾望了。』於是說了這首偈： 『淫慾我知道你的根本，慾望從思想產生，我不思想你，那麼你就不存在。』 當時難陀（Ananda）在一個安靜的地方閑居，成就了阿羅漢（Arhat）（出自《增一阿含經》第三十九卷）。 難陀（Ananda）有三十種相貌與佛（Buddha）相似，有四處不同。 佛（Buddha）剛證得佛道時，身色光明照耀大千世界，人民、天龍（Nagas）、十方菩薩（Bodhisattvas）都來聽聞佛法，都非常歡喜，隨著各自的修行都各自證得了果位。佛（Buddha）的弟弟難陀（Ananda）唯獨不聽從教誨，反而違背佛教想要為道，有三十種相貌，帶領一些弟子，穿著缽真越衣，容貌像佛（Buddha）。有些沒有得到道眼的比丘（bhikkhus），遠遠地看見難陀（Ananda）就向他作禮。佛（Buddha）告訴他們：
【English Translation】 English version Touching his feet, he spoke thus: 'Ananda, I am a Nai woman.' At that moment, Ananda immediately ejaculated, and his semen soiled his hand. The Nai woman then placed the semen on her head and went to the Lord Buddha, reporting, 'Lord Buddha, can such a person be allowed in the Sangha?' The Buddha told the Nai woman, 'Such a person should be in the Sangha.' Why? Because Ananda will soon achieve freedom from outflows.' The Nai woman remained silent and left. Not far from where the Nai woman left, the Buddha told Ananda, 'Gather all the bhikkhus in the lecture hall.' After they had gathered, the Buddha told the bhikkhus, 'I observe all the bhikkhus, and they should all cover their inner forms with sarira.' All the bhikkhus should learn in this way. The Buddha told Ananda, 'Ananda, how could you do such a thing?' Ananda, feeling ashamed, reported, 'Excellent, Lord Buddha, I hope you will quickly teach me the Dharma, so that I can hear the Dharma and observe reality in a quiet place, and entertain myself with it.' The Buddha told Ananda, 'Observe this body, according to its actions, from head to toe, hair, nails, teeth, all kinds of impure things fill the body. Observe it as it really is. Is it pure or impure? You should observe those outflows, where are they? Where do they come from?' At that time, Ananda received the teaching from the Buddha, bowed at his feet, and left, observing this body, from head to toe, all kinds of impure things. In all the places where they exist, he knew that they are born from the combination of causes and conditions. Now I should leave them, and then there will be no desire.' Then he spoke this verse: 'I know the root of lust, desire arises from thought, if I do not think of you, then you will not exist.' At that time, Ananda lived in a quiet place and attained Arhatship (from Ekottara Agama Sutra, Volume 39). Ananda had thirty characteristics similar to the Buddha, with four differences. When the Buddha first attained enlightenment, the light of his body illuminated the great thousand worlds. People, Nagas, and Bodhisattvas from the ten directions all came to hear the Dharma and were all very happy. According to their respective practices, they all attained their respective fruits. The Buddha's brother, Ananda, alone did not listen to the teachings, but instead went against the Buddha's teachings and wanted to practice the Way. He had thirty characteristics, led some disciples, wore kasaya robes, and looked like the Buddha. Some bhikkhus who had not attained the eye of the Dharma, seeing Ananda from afar, paid homage to him. The Buddha told them:
難陀。自今以後不得復著真越衣著皂袈裟。所以者何。汝反我戒受比丘禮。當墮泥犁中(出十分譬喻經第四卷)。
畢陵伽婆蹉以神足化放牧女人五
畢陵伽婆蹉在王舍城。日時將至欲行乞食。至一放牧家食。其家女人啼。即問女言。何故啼耶。答言。阇梨。今節會日眾人集戲。我無衣裳獨不得去。時尊者即化作種種衣服珠寶瓔珞金銀校飾。與已便去。眾人見之問言那得。具說因緣。聞達國王。王即喚牛女及比丘來。問尊者。何處得此好金非世所有。比丘即捉杖打壁扣床一切化成黃金。作如是言。首陀羅何處得金此即是也。王言阇梨。有大神足宜各還去(出僧祇律第二十九卷)。
跋難陀為二長老分物佛說其本緣六
佛在憍薩羅國。與多比丘安居。諸白衣居士見多眾僧。為作房舍及衣。佛后歲還祇洹安居。是處故有二長老比丘。諸居士心念。我等今歲佈施使如去年。令諸比丘得衣我得福不斷。多持衣物施二長老。作是念。是衣物分多。我等若分知得何罪竟不敢分。跋難陀遊行諸處遍觀施物多少。二長老遙見。從坐起迎與坐問訊。跋難陀問。眾僧安居有施物不。答有。問言分未。答言未分。何故。長老答言。是衣物多我人少。若分不知得何罪。跋難陀言。汝未分者好。二長老語跋難陀。汝能分
【現代漢語翻譯】 現代漢語譯本： 難陀（Ananda，佛陀的十大弟子之一）。從今以後，你不可以再穿真越衣，只能穿皂袈裟。這是為什麼呢？因為你違背了我的戒律，接受了比丘的禮儀，這樣會墮入泥犁（naraka，地獄）之中。（出自《十分譬喻經》第四卷）
畢陵伽婆蹉（Pilindavatsa，一位阿羅漢）用神通變化給放牧的女人五件東西
畢陵伽婆蹉在王舍城（Rajagrha）。快到中午的時候，他準備去乞食。他走到一個放牧人家，看到那家的女人在哭。他就問那個女人：『你為什麼哭呢？』女人回答說：『尊者，今天是節日，大家都去玩耍了，我沒有衣服穿，所以不能去。』當時，尊者就用神通變化出各種各樣的衣服、珠寶、瓔珞（necklaces）和金銀飾品，給了她之後就離開了。人們看到了，就問她是從哪裡得到的。她就把事情的經過都說了出來。這件事傳到了國王那裡，國王就把放牛的女人和比丘叫來，問尊者：『你從哪裡得到這些不是世間所有的好金子？』比丘就拿起杖敲打墻壁和床，一切都變成了黃金。他這樣說：『首陀羅（Sudra，印度種姓制度中的最低等級）從哪裡得到金子？這就是了。』國王說：『尊者，您有大神足通，我們各自回去吧。』（出自《僧祇律》第二十九卷）
跋難陀（Nanda，佛陀的堂弟）為兩位長老分配物品，佛陀講述了這件事的本緣
佛陀在憍薩羅國（Kosala）與眾多比丘一起安居。一些在家居士看到有很多僧人，就為他們建造房舍和提供衣服。第二年，佛陀回到祇洹（Jetavana）安居。那裡原本就有兩位長老比丘。那些居士心想：『我們今年也要像去年一樣佈施，讓比丘們得到衣服，這樣我們的福報就不會中斷。』他們拿了很多衣物佈施給兩位長老，心想：『這些衣物很多，我們如果分了，不知道會不會有什麼罪過。』所以一直不敢分。跋難陀到處觀察施捨的物品有多少。兩位長老遠遠地看見了他，就從座位上起來迎接他，請他坐下問候。跋難陀問：『眾僧安居，有沒有得到施捨的物品？』回答說：『有。』又問：『分了嗎？』回答說：『還沒分。』問：『為什麼？』長老回答說：『這些衣物很多，我們人少，如果分了，不知道會不會有什麼罪過。』跋難陀說：『你們沒分就好。』兩位長老對跋難陀說：『你能分嗎？』
【English Translation】 English version: Nanda (one of the ten principal disciples of the Buddha). From now on, you must not wear true Yue garments, but only wear black kasayas (robes). Why is that? Because you have violated my precepts and received the rites of a bhiksu (monk), and thus you will fall into Naraka (hell). (From the Tenth Parable Sutra, Volume 4)
Pilindavatsa (an Arhat) used his supernatural powers to transform five things for a herding woman.
Pilindavatsa was in Rajagrha (the capital city of the Magadha kingdom). As noon approached, he prepared to go begging for food. He came to a herding family and saw the woman of the house crying. He asked the woman, 'Why are you crying?' The woman replied, 'Venerable Sir, today is a festival, and everyone is gathering to play, but I have no clothes to wear, so I cannot go.' At that time, the Venerable One used his supernatural powers to transform all kinds of clothes, jewels, necklaces (necklaces), and gold and silver ornaments, gave them to her, and then left. When people saw it, they asked her where she got them. She told them the whole story. This matter reached the king, and the king summoned the cowherd woman and the bhiksu. The king asked the Venerable One, 'Where did you get this good gold that is not of this world?' The bhiksu then took a staff and struck the wall and the bed, and everything turned into gold. He said, 'Where did a Sudra (the lowest of the four varnas in the traditional Hindu caste system) get gold? This is it.' The king said, 'Venerable Sir, you have great supernatural powers, we should each go back.' (From the Sarvastivada Vinaya, Volume 29)
Nanda (Buddha's cousin) distributed items for two elders, and the Buddha spoke of the origin of this event.
The Buddha was in the Kosala (an ancient Indian kingdom) country, dwelling in peace with many bhiksus. Some lay devotees, seeing many monks, built houses and provided clothing for them. The following year, the Buddha returned to Jetavana (a famous Buddhist monastery) to dwell in peace. There were originally two elder bhiksus there. The lay devotees thought, 'This year we will also give alms as we did last year, so that the bhiksus will receive clothing, and our blessings will not be interrupted.' They took many items of clothing and gave them to the two elders, thinking, 'There are many of these items of clothing, if we divide them, we do not know if there will be any fault.' So they did not dare to divide them. Nanda observed everywhere how many items had been donated. The two elders saw him from afar, rose from their seats to greet him, invited him to sit down, and inquired after him. Nanda asked, 'Are the monks dwelling in peace, and have they received donated items?' They replied, 'Yes.' He asked again, 'Have they been divided?' They replied, 'Not yet.' He asked, 'Why?' The elders replied, 'There are many of these items of clothing, and there are few of us, if we divide them, we do not know if there will be any fault.' Nanda said, 'It is good that you have not divided them.' The two elders said to Nanda, 'Can you divide them?'
不。答能跋難陀言。此中應作羯磨不得直分。時二長老盡持衣出著跋難陀前。跋難陀分是衣作三分。語言。汝二人坐一聚邊。自坐二聚間。語言。汝長老一心聽羯磨言。汝等二人一聚衣名為三。我一人二聚衣名為三。是羯磨好不。答言好。持是衣裹縛欲擔去。二長老言。是聚衣我等未分。云何便去。跋難陀言。我若與汝分者。是中一好衣應與知法人。然後當分。答言與即持一上寶衣出著一邊。分余衣作二分與二長老。跋難陀即裹縛多衣物。擔負到祇洹。諸比丘經行。遙見跋難陀來。自相謂言。此無慚無愧。有見聞疑罪。多欲無厭人來。漸漸近已。問言。跋難陀。汝從何處得是多衣物來。跋難陀廣說上事。是中有比丘少欲知足行頭陀。聞是事心嫌恨種種訶責。云何名比丘。故奪二長老物。以事白佛。佛亦種種訶責。語諸比丘。是跋難陀。非但今世奪是二長老比丘物。過去世河曲中。有二獺在河中住。河邊得一鯉魚。無能分者二獺守住。有野干來飲水。見已問言。阿舅汝作何等。獺言。外甥。我等得此大魚不能分。汝能為我分不。答言能。此應經書語分不得直爾分。時野干即分魚作三分頭為一分尾為一分。中間肥者作一分。問言。誰喜近岸行。答言。此是。誰喜入深水行。答言。此是。時野干言。汝一心聽說。經書言。近
【現代漢語翻譯】 不。答跋難陀（Nanda，人名）言：『此處應作羯磨（Karma，佛教儀式），不得直接分。』當時兩位長老盡數拿出自己的袈裟，放在跋難陀面前。跋難陀將這些袈裟分成三份，說道：『你們二人坐在一堆旁邊，我獨自坐在兩堆之間。』又說道：『你們長老一心聽羯磨之言：你們二人一堆袈裟名為三，我一人兩堆袈裟名為三。這羯磨好不好？』回答說：『好。』跋難陀便將這些袈裟裹起來，想要扛走。兩位長老說：『這堆袈裟我們還沒分，怎麼就要走了？』跋難陀說：『我若與你們分，這其中一件好袈裟應給知法人（Vinayadhara，持戒律師），然後才能分。』長老們回答說：『給就給。』隨即拿出一件上好的寶貴袈裟放在一邊，將剩餘的袈裟分成兩份，分給兩位長老。跋難陀隨即裹起許多袈裟財物，扛著來到祇洹（Jetavana，精舍名）。眾比丘正在經行，遠遠看見跋難陀來了，互相說道：『此人無慚無愧，犯有見聞疑罪，貪得無厭之人來了。』漸漸走近后，便問：『跋難陀，你從哪裡得到這麼多袈裟財物？』跋難陀便詳細說了上面的事情。其中有少欲知足、奉行頭陀行（dhuta，苦行）的比丘，聽了此事心中嫌恨，種種呵責：『怎麼能叫比丘，竟然強奪兩位長老的財物！』便將此事稟告佛陀。佛陀也種種呵責跋難陀，告訴眾比丘：『這跋難陀，不僅今世奪取這兩位長老比丘的財物，過去世也曾如此。』過去世，河邊有兩隻水獺住在河中，在河邊得到一條鯉魚，沒有能分魚的人，兩隻水獺便守著這條魚。這時，來了一隻豺狼飲水，看見了便問：『阿舅，你們在做什麼？』水獺說：『外甥，我們得到這條大魚，卻不能分，你能幫我們分嗎？』豺狼回答說：『能。這應該按照經書的說法來分，不能直接分。』當時，豺狼便將魚分成三份：頭為一份，尾為一份，中間肥美的部分為一份。然後問：『誰喜歡靠近岸邊行走？』回答說：『是我。』又問：『誰喜歡進入深水行走？』回答說：『是我。』當時，豺狼說：『你們一心聽我說，經書上說，靠近 岸
【English Translation】 『No.』 Nanda (name of a person) replied, 『Here, a Karma (Buddhist ritual) should be performed; it cannot be directly divided.』 At that time, the two elders took out all their robes and placed them in front of Nanda. Nanda divided the robes into three portions, saying, 『You two sit beside one pile, and I will sit alone between the two piles.』 He then said, 『Elders, listen attentively to the words of the Karma: Your pile of robes is called three, and my two piles of robes are called three. Is this Karma good or not?』 They replied, 『Good.』 Nanda then wrapped up the robes, intending to carry them away. The two elders said, 『We have not yet divided this pile of robes; how can you leave?』 Nanda said, 『If I were to divide them with you, one good robe among them should be given to the Vinayadhara (holder of the monastic code), and then we can divide them.』 The elders replied, 『Give it then.』 Immediately, they took out a precious and excellent robe and placed it aside, dividing the remaining robes into two portions and giving them to the two elders. Nanda then wrapped up many robes and possessions, carrying them to Jetavana (name of a monastery). The monks were walking around, and from afar, they saw Nanda coming. They said to each other, 『This shameless and unashamed person, who has committed offenses of sight, hearing, and suspicion, and is greedy and insatiable, is coming.』 As he approached, they asked, 『Nanda, where did you get so many robes and possessions?』 Nanda then explained the matter in detail. Among them were monks who were content with little, practicing the dhuta (ascetic practices), and upon hearing this, they felt resentment and criticized him in various ways, saying, 『How can he be called a monk, yet he robs the possessions of the two elders!』 They reported the matter to the Buddha. The Buddha also criticized Nanda in various ways, telling the monks, 『This Nanda, not only in this life does he take the possessions of these two elder monks, but he has done so in the past as well.』 In the past, there were two otters living in a river, and they obtained a carp on the riverbank. Unable to divide the fish, the two otters guarded it. At that time, a jackal came to drink water, saw them, and asked, 『Uncle, what are you doing?』 The otters said, 『Nephew, we have obtained this big fish, but we cannot divide it. Can you help us divide it?』 The jackal replied, 『Yes. It should be divided according to the scriptures, not directly.』 At that time, the jackal divided the fish into three portions: the head as one portion, the tail as one portion, and the fat middle part as one portion. Then he asked, 『Who likes to walk near the shore?』 The answer was, 『I do.』 He then asked, 『Who likes to go into deep water?』 The answer was, 『I do.』 At that time, the jackal said, 『Listen attentively to me, the scriptures say, near the shore'
岸行者與尾。入深水行者與頭。中間身份與知法者。爾時野干口銜是大魚身歸。婦見問曰。何處得。答言。有愚癡不知斷事間得。諸比丘。此二獺者。即今二長老比丘是。時野干者。今跋難陀是(出十誦律善誦卷第三僧祇律亦同)。
迦留陀夷非時教化致喪其命七
佛在舍衛國。時長老迦留陀夷得阿羅漢道。心念。先在六群比丘中。于舍衛國污辱諸家。我念當還令得清凈。即便入國度九百九十九家。若夫得道而婦不得。若婦得道而夫不得道。則不在數。時舍衛城有婆羅門家。應以聲聞得度。迦留陀夷念言。我復度此家者。于舍衛城足滿千室。晨朝持缽入城乞食。到婆羅門舍主人不在。其婦閉門煎䴵。迦留陀夷即入禪定起乃彈指。婦即回顧看門猶閉。作是念。此沙門從何處入。此必貪䴵故來。我終不與。若使眼脫我亦不與。而以神力兩眼脫出。復念。出眼如碗我亦不與。即以神力變眼如碗。復念。若倒立我前我亦不與。即以神力於前倒立。復念。若死我亦不與。復以神力入滅受想定。心想皆滅無所覺知。時婆羅門婦牽挽不動。即大驚怖。念是沙門常游波斯匿王宮。末利夫人之師。若聞在我家死者。我等大衰。彼若活者我與一䴵。迦留陀夷便出於定。婦即看䴵。先煎者好意惜不與。更刮盆邊復作一小䴵煎之轉
【現代漢語翻譯】 現代漢語譯本： 岸邊行走者捕食魚尾，進入深水者捕食魚頭，位於中間的則捕食魚身，留給知法者（指精通戒律的比丘）。當時有隻豺狼口中銜著一條大魚的身體回家。它的妻子看見后問道：『從哪裡得到的？』豺狼回答說：『從那些愚癡、不能決斷事情的人那裡得到的。』諸位比丘，這兩隻水獺，就是現在的兩位長老比丘。當時的豺狼，就是現在的跋難陀（Bāhānántuo）(比丘)。（出自《十誦律·善誦卷第三》，《僧祇律》也相同）。
迦留陀夷（Kāludāyi）非時教化導致喪命（第七則）
佛陀在舍衛國（Śrāvastī）。當時，長老迦留陀夷證得了阿羅漢果。他心中想：『我先前在六群比丘中，在舍衛國玷污了許多人家。我想要回去使他們得到清凈。』於是他進入舍衛國，度化了九百九十九戶人家。如果丈夫得道而妻子沒有得道，或者妻子得道而丈夫沒有得道，就不算在內。當時，舍衛城有一戶婆羅門家，應該以聲聞乘得度。迦留陀夷心想：『如果我再度化這戶人家，在舍衛城就足足滿一千戶了。』早上，他拿著缽進入城中乞食，來到婆羅門家，主人不在。他的妻子關著門在煎餅。迦留陀夷立即進入禪定，然後彈指。那婦人立即回頭看，門仍然關著。她心想：『這個沙門是從哪裡進來的？這一定是貪圖我的餅才來的。我終究不會給他的。即使眼睛脫落，我也不會給。』於是迦留陀夷用神通力使兩隻眼睛脫出。婦人又想：『即使眼睛像碗一樣，我也不會給。』迦留陀夷又用神通力把眼睛變成像碗一樣。婦人又想：『即使他倒立在我面前，我也不會給。』迦留陀夷立即用神通力在她面前倒立。婦人又想：『即使他死了，我也不會給。』迦留陀夷又用神通力進入滅受想定，心想都滅盡，沒有了知覺。當時，婆羅門婦人牽拉他，卻拉不動，非常驚恐。她心想：『這位沙門經常出入波斯匿王（Prasenajit）的王宮，是末利夫人（Mallikā）的老師。如果聽說死在我家，我們就要大禍臨頭了。如果他能活過來，我就給他一個餅。』迦留陀夷便從禪定中出來。婦人立即去看餅，先前煎好的，她捨不得給，又颳了刮盆邊，重新做了一個小餅煎了起來。
【English Translation】 English version: Those who walk on the shore prey on the tail of the fish; those who go into deep water prey on the head. Those in the middle prey on the body, leaving (the rest) to those who know the law (referring to the bhikkhus who are well-versed in the precepts). At that time, a jackal was carrying the body of a large fish in its mouth, returning home. His wife saw him and asked, 'Where did you get it?' The jackal replied, 'I got it from those who are foolish and cannot make decisions.' Monks, these two otters are the two elder bhikkhus of today. The jackal at that time is now Bāhānántuo (bhikkhu). (From the Sarvāstivāda Vinaya, Chapter 3 on Good Recitation; the Mahāsāṃghika Vinaya is the same).
Kāludāyi Causing His Own Death by Teaching at the Wrong Time (Seventh)
The Buddha was in Śrāvastī. At that time, the elder Kāludāyi attained Arhatship. He thought in his heart, 'I was previously among the group of six bhikkhus, and I defiled many families in Śrāvastī. I want to return and purify them.' So he entered the city of Śrāvastī and converted nine hundred and ninety-nine families. If the husband attained the Way but the wife did not, or if the wife attained the Way but the husband did not, they were not counted. At that time, there was a Brahmin family in Śrāvastī who should be saved by the Śrāvakayāna. Kāludāyi thought, 'If I convert this family as well, there will be a full thousand families in Śrāvastī.' In the morning, he carried his bowl into the city to beg for food, and arrived at the Brahmin's house, but the master was not home. His wife was frying cakes behind closed doors. Kāludāyi immediately entered into meditation and then snapped his fingers. The woman immediately looked back, but the door was still closed. She thought, 'Where did this śrāmaṇa come from? He must be greedy for my cakes. I will never give them to him. Even if my eyes fall out, I will not give them to him.' Then Kāludāyi used his supernatural power to make both of his eyes fall out. The woman thought again, 'Even if his eyes are like bowls, I will not give them to him.' Kāludāyi then used his supernatural power to transform his eyes into bowls. The woman thought again, 'Even if he stands upside down in front of me, I will not give them to him.' Kāludāyi immediately used his supernatural power to stand upside down in front of her. The woman thought again, 'Even if he dies, I will not give them to him.' Kāludāyi then used his supernatural power to enter the Nirodha-samāpatti, his mind and thoughts extinguished, without any awareness. At that time, the Brahmin woman pulled at him, but could not move him, and was very frightened. She thought, 'This śrāmaṇa often goes in and out of King Prasenajit's palace and is the teacher of Queen Mallikā. If it is heard that he died in my house, we will be in great trouble. If he can come back to life, I will give him a cake.' Kāludāyi then emerged from his meditation. The woman immediately looked at the cakes. She was reluctant to give the ones that were already fried, so she scraped the edge of the pan and made another small cake to fry.
勝。以先者與。適舉一䴵余皆相著。迦留陀夷言。姊隨心與我幾許。舉得四䴵欲持與之。迦留陀夷不受言。我不須是䴵若汝欲施者。可以與祇洹中僧。是婦先世已種善根。即自思惟。是比丘僧實不貪䴵。但愍我故而來乞耳。即持䴵筐詣祇洹中。施諸眾僧。與僧䴵竟。在迦留陀夷前坐。時迦留陀夷。觀其因緣為說妙法即于坐上遠塵離垢得法眼凈。歸依三寶作優婆夷。爾乃反舍。時夫后還歸具以白。我今已得須陀洹道。君今可往。是婆羅門即便往詣。迦留陀夷為說妙法。得法眼凈為優婆塞。常盡財力供養阇梨。乃至身死猶命其子如在無異。其子奉命供養如法。子婦於後在機上織。遇見賊主年少端正。婦便喚之婦語之使來共相娛樂。時迦留陀夷往其舍食。為婆羅門婦說淫慾過訶破戒罪。婦即生疑恐知此事或向夫說。即作方便託疾請之。迦留陀夷住為說法。苦相留連乃至日沒。時迦留陀夷起到糞聚。賊主以利刀而斷其頭埋著糞中。至說戒日行籌長一。更相咨訪。佛言。迦留陀夷已入涅槃。夜過已晨。佛與眾僧入舍衛城到糞聚所。佛神力故死屍踴出在虛空中。諸比丘取著床上。持之出城以火燒身起塔供養。波斯匿王聞迦留陀夷某婆羅門家死。即滅七世左右十家皆奪財物。捕取五百賊。悉截手足著祇洹塹中。諸比丘乞食得聞是事。
【現代漢語翻譯】 現代漢語譯本： 勝。先把食物給先來的人。恰好舉起一個米團，其餘的人都爭相搶奪。迦留陀夷（Kāludāyin，一位比丘的名字）說：『姊妹，你隨意給我多少？』那婦人舉起四個米團，想要給他。迦留陀夷不接受，說：『我不需要這些米團。如果你想佈施，可以給祇洹精舍（Jetavana，佛陀居住的精舍）中的僧眾。』這位婦人前世已經種下善根，於是心想：『這位比丘僧人確實不貪圖米團，只是憐憫我才來乞食。』隨即拿著米團筐前往祇洹精舍，佈施給眾僧。給僧眾米團完畢后，在那迦留陀夷面前坐下。當時，迦留陀夷觀察她的因緣，為她說微妙的佛法，當即在座位上遠離塵垢，獲得法眼凈（Dharma-cakṣus，證得須陀洹果的智慧）。皈依三寶，成為優婆夷（Upāsikā，在家女信徒）。然後才返回家中。當時，她的丈夫後來回到家中，她如實相告：『我現在已經證得須陀洹道（Srotāpanna，預流果）。你現在可以去。』那位婆羅門（Brahmin，古印度祭司階層）立刻前往，迦留陀夷為他說微妙的佛法，使他獲得法眼凈，成為優婆塞（Upāsaka，在家男信徒）。他常常竭盡財力供養阇梨（Ācārya，導師），乃至去世時還囑咐他的兒子，如同自己還在世一樣。他的兒子奉命如法供養。兒媳後來在織布機上織布時，遇見一位年輕英俊的盜賊頭目。兒媳便呼喚他，並告訴他來一同享樂。當時，迦留陀夷前往他家吃飯，為婆羅門婦人講述淫慾的過患，呵斥破戒的罪過。婦人隨即產生懷疑，恐怕他知道此事，或者向她的丈夫說。於是就設法假裝生病，邀請他。迦留陀夷留下來為她說法，苦苦挽留，直到日落。當時，迦留陀夷起身前往糞堆處，盜賊頭目用鋒利的刀砍斷了他的頭，埋在糞堆中。到了說戒日，行籌時發現多了一根。大家互相詢問。佛陀說：『迦留陀夷已經入涅槃（Nirvāṇa，寂滅）。』天亮之後，佛陀與眾僧進入舍衛城（Śrāvastī，古印度城市），來到糞堆處。由於佛陀的神力，死屍從糞堆中涌出，懸浮在空中。眾比丘取下屍體放在床上，擡出城外，用火焚燒，建造佛塔供養。波斯匿王（Prasenajit，拘薩羅國國王）聽說迦留陀夷死在某婆羅門家，隨即滅了那家七代，左右十家都被奪取財物。抓捕了五百名盜賊，全部砍斷手腳，扔進祇洹精舍的壕溝中。眾比丘乞食時聽說了這件事。
【English Translation】 English version: Victorious. Give the food to the one who comes first. Just as one rice ball is picked up, the rest are snatched at. Kāludāyin (name of a bhikkhu) said, 'Sister, give me as much as you wish.' The woman picked up four rice balls, intending to give them to him. Kāludāyin did not accept, saying, 'I do not need these rice balls. If you wish to give, you can give them to the sangha in Jetavana (monastery where the Buddha resided).' This woman had planted good roots in previous lives, and then thought, 'This bhikkhu does not truly covet the rice balls, but is only begging out of compassion for me.' Immediately, she took the basket of rice balls and went to Jetavana, giving them to the sangha. After giving the rice balls to the sangha, she sat down in front of Kāludāyin. At that time, Kāludāyin, observing her conditions, spoke the wonderful Dharma for her, and immediately in that seat, she was freed from defilements and attained the Dharma-cakṣus (wisdom of attaining the Srotāpanna fruit). She took refuge in the Three Jewels, becoming an Upāsikā (female lay devotee). Only then did she return home. At that time, her husband later returned home, and she told him everything, 'I have now attained the Srotāpanna (stream-enterer) path. You can go now.' That Brahmin (priest caste in ancient India) immediately went, and Kāludāyin spoke the wonderful Dharma for him, causing him to attain the Dharma-cakṣus, becoming an Upāsaka (male lay devotee). He always exhausted his wealth to support his Ācārya (teacher), even at the time of his death instructing his son as if he were still alive. His son obeyed the command and made offerings according to the Dharma. Later, the daughter-in-law, while weaving on the loom, encountered a young and handsome thief leader. The daughter-in-law called to him and told him to come and enjoy themselves together. At that time, Kāludāyin went to their house to eat, speaking to the Brahmin woman about the faults of lust and rebuking the sins of breaking the precepts. The woman immediately became suspicious, fearing that he knew about this matter or would tell her husband. So she devised a plan, feigning illness and inviting him. Kāludāyin stayed to speak the Dharma for her, being earnestly entreated until sunset. At that time, Kāludāyin got up to go to the dung heap, and the thief leader cut off his head with a sharp knife and buried it in the dung heap. On the day of reciting the precepts, when counting the tokens, there was one extra. Everyone inquired of each other. The Buddha said, 'Kāludāyin has already entered Nirvāṇa (extinction).' After dawn, the Buddha and the sangha entered Śrāvastī (ancient Indian city), arriving at the dung heap. Due to the Buddha's divine power, the corpse emerged from the dung heap, floating in the air. The bhikkhus took the corpse and placed it on a bed, carrying it out of the city, cremating it, and building a stupa for offerings. King Prasenajit (King of Kosala) heard that Kāludāyin had died in the house of a certain Brahmin, and immediately destroyed seven generations of that family, and the ten families on the left and right were all deprived of their wealth. Five hundred thieves were captured, all their hands and feet were cut off, and they were thrown into the moat of Jetavana. The bhikkhus, while begging for food, heard about this matter.
具已白佛。佛言。過罪皆由非時入于聚落(出十誦律三誦第四卷)。
阿難與佛先世為善友八
佛游波羅奈國。住樹下坐欣然而笑。五色光出。阿難跪問。佛言。昔迦葉佛時。此處有精舍。精舍中有二萬沙門。迦葉佛常說正法。阿難即施繩床跪勸曰。愿就尊坐。斯地有福乃致兩佛。佛就坐畢。舉手指曰。彼有大縣其名維綾。時有陶家。名曰歡豫。為子慈愛數詣佛所稟佛清化。雖為陶家未嘗墾土。懼害蟲豸。唯取崩岸鼠壤之土。和之為器。以貿五穀。多少在彼未嘗諍價。以供養老親。親老羸乏已且失明。歡豫仁孝難齊。迦葉佛晨興攝衣持缽入城至歡豫家。問其親曰。孝子安在。對曰。佛弟子小出耳。家有好飯豆羹。佛以缽受卻坐飯畢即去。子歸睹羹飯有減。曰。誰取此飯者。親曰。天中天屬來顧爾。自取羹飯飯畢即去歡豫悵然悲喜交集。曰。佛為如來無所著至真等正覺道法御天人師。諸天帝王肅虔供饌常恐不致世尊。吾居斯賤食又不腆。但愍吾斯賤故自取耳。悲喜交集稽首于地。追惟佛恩弘普乃爾。喜以忘饑十有五日。親助之歡喜忘饑七日。卻後月餘佛復至其家。子又不在。佛復取羹飯飯畢即去。子尋還歸親又如事說之。歡豫並親。重喜忘饑日數如前。其時龍雨日夜不休精舍毀漏。佛告諸沙門。歡豫新為居
【現代漢語翻譯】 現代漢語譯本： 具已稟告佛陀。佛陀說：『所犯的過失，都是由於不合時宜地進入村落造成的。』（出自《十誦律》第三誦第四卷）
阿難與佛陀前世是善友，共有八件相關事蹟。
佛陀游化到波羅奈國，在一棵樹下坐著，欣然微笑，身上發出五色光芒。阿難跪下詢問。佛陀說：『過去迦葉佛（Kāśyapa Buddha，過去七佛之一）在世時，這裡有一座精舍（Vihāra，僧侶住所）。精舍中有兩萬名沙門（Śrāmaṇa，出家修行者）。迦葉佛經常宣說正法。當時阿難你施捨繩床，跪著勸請說：『愿您就此尊位而坐。這塊土地有福德，乃至於能迎來兩位佛陀。』佛陀坐下後，舉起手指著說：『那裡有個大縣，名叫維綾（Viraṇa）。當時有個陶工，名叫歡豫（Nandī），因為慈愛兒子，多次前往佛所，稟受佛陀的清凈教化。雖然是陶工，卻從未開墾土地，害怕傷害蟲子。只取崩塌的岸邊和老鼠洞里的土，用來製作器皿，換取五穀。交易時多少都聽憑對方，從不爭論價格，用來供養年老的父母。父母年老體弱，眼睛也快要失明了。歡豫的仁慈孝順難以企及。』迦葉佛早上起來，整理好衣服，拿著缽，進入城中，來到歡豫家。問他的父母說：『孝順的兒子在哪裡？』回答說：『佛的弟子稍微出去了一下。家裡有好吃的飯菜和豆羹。』佛陀用缽接受，然後坐下吃完飯就離開了。兒子回家后，看到羹飯少了，問道：『是誰拿了這些飯？』父母說：『天中之天（Devātideva，對佛陀的尊稱）剛剛來過，自己取了羹飯吃完就走了。』歡豫悵然若失，悲喜交加，說道：『佛陀是如來（Tathāgata，佛陀的稱號之一），無所執著，至真等正覺（Sammasaṃbuddha，完全覺悟者），是道法之王，天人導師。諸天帝王恭敬地供養食物，尚且害怕不夠豐盛，而我居住在如此卑賤的地方，食物也不豐盛。佛陀只是憐憫我的卑賤，所以自己取用。』悲喜交加，向地上叩頭，追思佛陀的恩德弘大普遍，竟然如此。歡喜得忘記了飢餓，持續了十五天。父母也幫助他，歡喜得忘記了飢餓，持續了七天。過了一個多月，佛陀再次來到他家，兒子又不在。佛陀又取了羹飯吃完就離開了。兒子回來后，父母又像上次一樣告訴他。歡豫和父母，再次歡喜得忘記了飢餓，持續的天數和上次一樣。當時正值雨季，日夜不停，精舍破損漏雨。佛陀告訴眾沙門，歡豫新近為僧眾建造住所……』
【English Translation】 English version: Having reported to the Buddha, the Buddha said, 'The transgressions are all caused by entering villages at inappropriate times.' (From the Vinaya-pitaka, Section Three, Volume Four of the Ten Recitations)
Ānanda and the Buddha were good friends in previous lives, with eight related events.
The Buddha traveled to the country of Varanasi, sat under a tree, and smiled happily, emitting five-colored light. Ānanda knelt down and asked. The Buddha said, 'In the past, during the time of Kāśyapa Buddha (one of the past seven Buddhas), there was a Vihāra (monastery) here. In the Vihāra, there were twenty thousand Śrāmaṇas (ascetics). Kāśyapa Buddha often preached the Dharma. At that time, you, Ānanda, offered a rope bed and knelt down, urging, 'May you sit on this honored seat. This land is blessed to welcome two Buddhas.' After the Buddha sat down, he pointed his finger and said, 'There is a large county there called Viraṇa. At that time, there was a potter named Nandī, who, out of love for his son, often went to the Buddha to receive the Buddha's pure teachings. Although he was a potter, he never cultivated the land, fearing to harm insects. He only took soil from collapsed banks and rat burrows to make utensils, which he exchanged for grains. He always accepted whatever price was offered, never arguing, and used the proceeds to support his elderly parents. His parents were old and weak, and their eyes were almost blind. Nandī's kindness and filial piety were unmatched.' Kāśyapa Buddha arose in the morning, arranged his robes, took his bowl, entered the city, and went to Nandī's house. He asked his parents, 'Where is the filial son?' They replied, 'The Buddha's disciple has gone out for a while. There is good food and bean soup in the house.' The Buddha accepted it with his bowl, then sat down, finished the meal, and left. When the son returned home, he saw that the soup and rice were less and asked, 'Who took this food?' His parents said, 'The Devātideva (God of Gods, a title for the Buddha) just came, took the soup and rice himself, and left after eating.' Nandī was lost in thought, filled with both sorrow and joy, and said, 'The Buddha is the Tathāgata (one of the Buddha's titles), unattached, the Sammasaṃbuddha (fully enlightened one), the king of Dharma, and the teacher of gods and humans. Even the gods and kings respectfully offer food, fearing it may not be sufficient, and I live in such a humble place, and the food is not abundant. The Buddha only pitied my humbleness, so he took it himself.' Overwhelmed with sorrow and joy, he prostrated on the ground, reflecting on the Buddha's vast and universal grace, which was so great. He was so happy that he forgot his hunger for fifteen days. His parents also helped him, forgetting their hunger for seven days. More than a month later, the Buddha came to his house again, but the son was not there. The Buddha again took the soup and rice, finished the meal, and left. When the son returned, his parents told him as before. Nandī and his parents were overjoyed again, forgetting their hunger for the same number of days as before. At that time, it was the rainy season, and it rained day and night, causing the Vihāra to leak. The Buddha told the Śrāmaṇas that Nandī had recently built a dwelling for the Sangha...'
室。汝等往撤其瓦來以護精舍。諸沙門往。子又不在。親曰。何人撤吾屋乎。沙門對曰。佛精舍漏。使吾等撤斯屋以補精舍。親曰。善哉。吾子德重乃致於茲乎。歡喜稽首曰。愿益取之。吾福無量。沙門適去。子歸睹之曰。誰撤屋者乎。親曰。佛精舍漏遣沙門來取瓦補之。歡豫所在向佛稽首于地。尊慧無量。帝王諸侯興七寶殿貢獻相給。而佛不居。取此粗瓦惟欲福我。欣欣不食忘饑如前。佛將五百沙門前入王國。王名脂維。身自迎佛。王下車卸五威儀。作禮問訊就坐聽經畢曰。愿天中天。與諸沙門下顧薄食。佛默可之。供饌皆備遣使奉迎。王自沃𣹉奉飯供養禮畢於佛前坐。
佛告王曰。王宿奉三尊今受宿福。得生人道去女為男獲世上位。夫王者之法當以聖人教令制御其心。恕己育民。妖言燒國之火也。王其慎之。王稽首受教王又留佛。時三月七寶床機帷帳茵褥病藥之供竭盡國珍。佛未之許。王心念曰。供養之上孰勝吾者。佛知王心有貢高意。即謂王曰。有勝王者其惠無量。王曰。愿聞其名。佛曰。維綾縣有至孝之子。其名歡豫。奉佛三寶受吾明法。恕己視彼等育群生。清貞守真手不持寶。並諸利刃賣器養親。不諍其價忍辱慈惠。以正道為心。以聖典為樂。不敢娶妻。懼傲其親以為不孝。每之佛所側心聽法。為親
【現代漢語翻譯】 現代漢語譯本 『室。你們去拆掉那些瓦片來修護精舍。』眾沙門去了。歡豫又不在家。他的父親問道：『是誰拆了我的房子？』沙門回答說：『佛陀的精舍漏雨，所以我們奉命拆這屋子來修補精舍。』父親說：『太好了。我的兒子德行深重，竟然能做到這樣嗎！』歡喜地叩頭說：『希望多拿一些，我的福報就無量了。』沙門剛離開，歡豫回家看到了，問道：『是誰拆了房子？』父親說：『佛陀的精舍漏雨，派沙門來取瓦片修補。』歡豫非常高興，朝著佛陀所在的方向叩頭。真是無比尊貴和智慧啊！即使帝王諸侯建造七寶殿來供奉，佛陀也不居住，卻取用這粗糙的瓦片，只是爲了賜福於我。他欣喜若狂，忘記了飢餓，像之前一樣。佛陀帶領五百沙門前往王國，國王名叫脂維（王名）。親自迎接佛陀。國王下車，卸下五種威儀，行禮問訊，然後就座聽佛陀講經。聽完后說：『希望天中天（對佛陀的尊稱），和各位沙門能夠光臨寒舍，用些粗茶淡飯。』佛陀默許了。供養的飯菜都準備好了，派使者去迎接。國王親自倒水，奉飯供養，禮畢后在佛陀面前坐下。
佛陀告訴國王說：『大王您前世供奉三寶，今生才能享受這福報，得生為人，脫離女身轉為男身，獲得世間的尊貴地位。作為君王的法則，應當用聖人的教誨來約束自己的內心，寬恕自己，養育百姓。妖言邪說是焚燒國家的火焰啊，大王您要謹慎啊。』國王叩頭接受教誨。國王又挽留佛陀。當時三個月的時間裡，七寶床、幾案、帷帳、茵褥、醫藥等供養，用盡了國家的珍寶。佛陀沒有答應。國王心想：『在供養方面，誰能勝過我呢？』佛陀知道國王心中有貢高我慢之意，就對國王說：『有比大王您更勝一籌的人，他的恩惠是無量的。』國王說：『希望聽聽他的名字。』佛陀說：『維綾縣有個非常孝順的兒子，名叫歡豫。他奉事佛、法、僧三寶，接受我的明法，寬恕自己，看待他人如同自己，平等地養育眾生。他清凈貞潔，堅守真理，手不持寶，甚至變賣各種器具來贍養父母，不爭論價格，忍辱慈悲，以正道為心，以聖典為樂。他不敢娶妻，害怕因為愛妻子而怠慢父母，認為那是不孝。他經常到佛陀所在的地方，專心聽法，爲了父母...』
【English Translation】 English version 『Go and remove those tiles to protect the Jetavana Monastery.』 The Shramanas (monks) went. Huan Yu was not at home. His father asked, 『Who is removing my house?』 The Shramanas replied, 『The Buddha's Jetavana Monastery is leaking, so we were ordered to remove this house to repair the Jetavana Monastery.』 The father said, 『Excellent. Is my son's virtue so great that it has come to this!』 He joyfully prostrated and said, 『I hope you take more, my blessings will be immeasurable.』 As soon as the Shramanas left, Huan Yu returned home and saw it, and asked, 『Who removed the house?』 The father said, 『The Buddha's Jetavana Monastery is leaking, and he sent Shramanas to take the tiles to repair it.』 Huan Yu was very happy and prostrated towards the direction of the Buddha. Truly, his honor and wisdom are immeasurable! Even if emperors and princes build seven-jeweled palaces to offer, the Buddha does not reside in them, but takes these rough tiles only to bless me. He was overjoyed, forgetting his hunger, as before. The Buddha led five hundred Shramanas to the kingdom. The king's name was Zhi Wei (king's name). He personally welcomed the Buddha. The king got out of the chariot, removed the five symbols of royal authority, paid respects, and sat down to listen to the sutra. After listening, he said, 『I hope the Lord of Gods (a respectful title for the Buddha), and all the Shramanas can condescend to visit my humble abode and have some simple food.』 The Buddha silently agreed. The offerings of food were all prepared, and messengers were sent to welcome them. The king personally poured water and offered food, and after the ceremony, he sat in front of the Buddha.
The Buddha told the king, 『Your Majesty, you offered to the Three Jewels in your past life, and in this life, you can enjoy this blessing, be born as a human, transform from a female body to a male body, and gain a noble position in the world. As the law of a king, you should use the teachings of the saints to restrain your heart, forgive yourself, and nurture the people. Slanderous words are the fire that burns the country, Your Majesty, be careful.』 The king bowed and accepted the teachings. The king also retained the Buddha. At that time, for three months, the offerings of seven-jeweled beds, tables, curtains, cushions, medicine, etc., exhausted the treasures of the country. The Buddha did not agree. The king thought to himself, 『In terms of offerings, who can surpass me?』 The Buddha knew that the king had arrogance in his heart, so he said to the king, 『There is someone who surpasses Your Majesty, his kindness is immeasurable.』 The king said, 『I hope to hear his name.』 The Buddha said, 『In Wei Ling County, there is a very filial son named Huan Yu. He serves the Buddha, Dharma, and Sangha (Three Jewels), accepts my clear Dharma, forgives himself, treats others as himself, and equally nurtures all beings. He is pure and chaste, adheres to the truth, does not hold treasures in his hands, and even sells various utensils to support his parents, does not argue about prices, is patient, compassionate, takes the right path as his heart, and takes the holy scriptures as his joy. He dares not marry a wife, fearing that loving his wife will neglect his parents, considering that to be unfilial. He often goes to where the Buddha is, listens attentively to the Dharma, for his parents...』
陳喪明之苦不清睹佛。言之流涕。佛取其食撤其屋瓦舉門無怨。喜忘饑十有五日。其為至仁至孝德難具陳。吾當周行教化天下不得就王請。王有慍心與。佛曰。論功喻德。彼仁清貞信孝行難齊。興居周旋未嘗不孝。仁德思親斯行難等。非所能逮矣。王曰善哉。歡豫至孝為佛所嘆。德稱之美乃至於茲。吾當貢之助其養也。迦葉佛說經竟。遊行教化。王遣使者。過載五百乘車。粳米麻油醍醐石蜜雜物珍寶。謙辭致敬。使者到曰。天中天。重嘆賢者至孝普慈。大王欣歡使吾致虔。愿納此貢。以育于親並供養佛。歡豫對曰。大王慈惠助吾。還宮具宣此意。同縣梵志子名花結。與歡豫𩮰角善友。累劫結親道化相成。久而益厚。共于深水浴。遙睹大樹。歡豫指曰。迦葉如來聖人在此。須先謁拜。佛道難忘吾敢冀矣。歡豫惻然曰。佛世難值猶優曇花。或復累劫乃一有耳。豈可失時。牽衣力挽共至佛所歡豫稽首華結不拜。揖讓而坐。歡豫白佛言。華結者與我𩮰角善友。邪迷未寤。愿滅其癡。迦葉如來應病說法。心即開解敬信三寶。二人歡喜稽首俱退。花結尋路曰。世幸有佛家為穢藪。汝不作沙門為乎。對曰。吾親年在西垂。又俱喪明恃吾為命故不去家耳。華結曰。吾當為沙門矣。歡豫即如事啟佛即授其戒。億歲以後。生第四兜率天上。
【現代漢語翻譯】 陳喪明（Chen Sangming，人名）的痛苦無法清楚地向佛陀描述，以至於他說話時流下了眼淚。佛陀拿走了他的食物，拆了他的房屋瓦片，抬走了他的門，他都沒有怨恨，喜悅地忘記了飢餓長達十五天。他的至仁至孝的品德難以完全陳述。我應當四處教化，天下人都不能強迫他去侍奉國王，即使國王因此心懷不滿。佛陀說：『論功德和美德，他的仁愛、清廉、忠貞和孝行難以企及。他的一舉一動無不體現孝道，仁德思念親人的行為是難以比擬的，不是一般人能夠達到的。』國王說：『說得好啊！歡豫（Huanyu，人名）的至孝行為受到佛陀的讚歎，他的美德被稱頌到如此地步。我應當進貢財物，幫助他贍養父母。』迦葉佛（Kasyapa Buddha）說法完畢，開始教化。國王派遣使者，用五百輛車裝載著粳米、麻油、醍醐、石蜜以及各種雜物珍寶，謙遜地表達敬意。使者到達后說：『天中天（對佛陀的尊稱），大王非常讚賞賢者的至孝和普慈，非常高興，派我來表達敬意，希望您能接受這些貢品，用來贍養他的父母並供養佛陀。』歡豫回答說：『大王的慈悲恩惠幫助了我，請您回宮后如實稟告此事。』同縣有個梵志（Brahmin）的兒子名叫花結（Huajie，人名），與歡豫是關係密切的好友，他們累世結親，在道義上互相成就，情誼長久而深厚。他們一起在深水中沐浴，遠遠地看到一棵大樹。歡豫指著說：『迦葉如來（Kasyapa Tathagata）聖人就在那裡，我們應該先去拜見。佛道難忘，我希望如此。』歡豫悲切地說：『佛陀住世非常難得，就像優曇花（udumbara flower）一樣，或許要經過很多劫才能出現一次，怎麼可以錯過機會呢？』他拉著花結的衣服，用力把他拉到佛陀那裡。歡豫叩拜，花結卻不拜，只是作揖讓座。歡豫對佛陀說：『花結是我的好友，但他邪迷未醒，希望您能消除他的愚癡。』迦葉如來根據他的情況說法，花結的心立刻開悟，敬信三寶（Three Jewels）。兩人歡喜地叩拜后一同退下。花結在回去的路上說：『世上幸好有佛，否則我家就成了藏污納垢的地方了。你為什麼不做沙門（shramana，出家人）呢？』歡豫回答說：『我的父母年事已高，住在西邊，而且雙目失明，依靠我來維持生計，所以我不能出家。』花結說：『我應當去做沙門了。』歡豫立刻將此事稟告佛陀，佛陀就為他授戒。億萬年後，花結往生到第四兜率天（Tushita Heaven）上。
【English Translation】 Chen Sangming's (person's name) suffering was so great that he couldn't clearly describe it to the Buddha, and he shed tears as he spoke. The Buddha took his food, removed the tiles from his roof, and took away his door, but he did not complain. He joyfully forgot his hunger for fifteen days. His utmost benevolence and filial piety are difficult to fully describe. I should go around teaching, and no one in the world should force him to serve the king, even if the king is displeased. The Buddha said, 'In terms of merit and virtue, his benevolence, integrity, loyalty, and filial piety are difficult to match. His every action embodies filial piety, and his benevolence in thinking of his parents is unparalleled, something that ordinary people cannot achieve.' The king said, 'Well said! Huanyu's (person's name) utmost filial piety is praised by the Buddha, and his virtue is extolled to such an extent. I should offer tribute to help him support his parents.' After Kasyapa Buddha (Kasyapa Buddha) finished speaking, he began to teach. The king sent messengers with five hundred carts loaded with japonica rice, sesame oil, ghee, rock candy, and various miscellaneous treasures, humbly expressing his respect. The messengers arrived and said, 'Heavenly One of Heaven (a respectful title for the Buddha), the king greatly admires the sage's utmost filial piety and universal compassion, and is very pleased to send me to express his respect, hoping that you will accept these tributes to support his parents and offer to the Buddha.' Huanyu replied, 'The king's compassion and kindness have helped me. Please return to the palace and report this matter truthfully.' In the same county, there was a Brahmin's (Brahmin) son named Huajie (person's name), who was a close friend of Huanyu. They had been related for many lifetimes, mutually achieving each other in righteousness, and their friendship was long and deep. They bathed together in deep water and saw a large tree in the distance. Huanyu pointed and said, 'Kasyapa Tathagata (Kasyapa Tathagata), the sage, is there. We should go and pay our respects first. The Buddha's path is unforgettable, and I hope so.' Huanyu said sadly, 'It is very rare for a Buddha to be in the world, like the udumbara flower (udumbara flower), which may appear only once in many kalpas. How can we miss the opportunity?' He pulled Huajie's clothes and forcefully pulled him to the Buddha. Huanyu prostrated, but Huajie did not bow, only made a gesture of respect and offered a seat. Huanyu said to the Buddha, 'Huajie is my friend, but he is still deluded. I hope you can eliminate his ignorance.' Kasyapa Tathagata preached according to his situation, and Huajie's mind immediately opened up, and he respectfully believed in the Three Jewels (Three Jewels). The two happily prostrated and withdrew together. On the way back, Huajie said, 'Fortunately, there is a Buddha in the world, otherwise my family would have become a place for hiding dirt and filth. Why don't you become a shramana (shramana, a renunciate)?' Huanyu replied, 'My parents are old and live in the west, and they are blind, relying on me to make a living, so I cannot leave home.' Huajie said, 'I should become a shramana.' Huanyu immediately reported this matter to the Buddha, and the Buddha ordained him. Hundreds of millions of years later, Huajie was reborn in the fourth Tushita Heaven (Tushita Heaven).
從天一下自致成佛。佛告諸比丘。時花結者我身是也。歡豫者阿難是。阿難為吾良友。力牽吾至佛所聽經令吾得佛。夫賢友之喻乃萬福之基。現世免王之牢獄。死則杜塞三塗之門戶。昇天得道皆賢友之助矣(出歡豫經)。
阿難奉佛敕受持經典供給左右九
佛告文殊。我成佛來。過三十年。今此眾中。誰能為我受持十二部經。供給左右所須之事。使不傾失自身善利。五百羅漢皆云。我能。佛言不了。目連觀見如來。心在阿難。目連累勸阿難。阿難曰。穢弱不堪奉給。若佛與我三愿者。當從僧命。一者如來設賜故衣。聽我不受。二者設受檀越別請。聽我不從。三者聽我出入無有時節。文殊言善哉。預見譏嫌。阿難事我。二十餘年。具八種不可思議。一者不受別請食。二者不受陳衣服。三者來不非時。四者始具煩惱。隨我出入諸王豪貴家。見諸女人不生欲心。五者說十二部經。一經于耳曾不再問。如瀉一瓶置於一瓶。六者知他心智如佛入定。七者未得愿智而能了知。現得四果有後得者。八者秘密之言悉能了知。是故我常稱其多聞。阿難具足八法。堪能受持十二部經。一者信根堅固。二者其心勇進。三者身無病苦。四者常勤精進。五者具足念心。六者心無憍慢。七者成就定意。八者具從聞生智(出菩薩從兜率天
【現代漢語翻譯】 現代漢語譯本：從一個普通人一下子修行成佛。佛告訴各位比丘：『當時結花的人就是我的前身。歡喜的人是阿難（Ananda）。阿難是我的良師益友，他盡力引導我到佛的處所聽經，使我得以成佛。賢友的意義就像是萬福的根基，在現世可以免除牢獄之災，死後可以杜絕進入地獄三惡道的門戶。昇天得道，都是賢友的幫助啊！』（出自《歡豫經》）。
阿難（Ananda）遵從佛的旨意，接受並受持經典，負責佛的日常供給。
佛告訴文殊（Manjusri）：『我成佛以來，已經過了三十年。現在這大眾之中，誰能夠為我受持十二部經，供給我的日常所需，使經典不遺失，自身也能獲得利益？』五百羅漢都說：『我能。』佛說：『還不夠。』目連（Maudgalyayana）觀察到如來佛的心意在阿難（Ananda）身上。目連多次勸說阿難。阿難說：『我卑微弱小，不堪勝任。如果佛答應我三個請求，我就遵從僧眾的安排。一是如來賞賜舊衣服，允許我不接受；二是允許我不接受信徒的特別邀請；三是允許我出入沒有固定的時間。』文殊說：『說得好啊！這是預先考慮到可能引起的非議。阿難侍奉我二十多年，具備八種不可思議的功德。一是不會接受特別供養的食物；二是不接受舊衣服；三是來的時候不會不合時宜；四是雖然具有煩惱，但跟隨我出入各位國王和富豪的家中，見到各種女人也不會生起淫慾之心；五是講述十二部經，聽一遍就記住了，不會再問第二遍，就像把一個瓶子里的東西倒進另一個瓶子里一樣；六是知道他人的心智，就像佛入定一樣；七是還沒有獲得愿智，卻能夠了知；現在證得四果，將來還會證得更高的果位；八是秘密的言語都能夠了知。』所以，我常常稱讚他見聞廣博。阿難具足八種功德，堪能受持十二部經。一是信根堅固；二是內心勇猛精進；三是身體沒有病痛；四是常常勤奮精進；五是具足憶念之心；六是內心沒有驕慢；七是成就禪定；八是具足從聽聞佛法而生起的智慧。（出自《菩薩從兜率天》）
【English Translation】 English version: From an ordinary person, he attained Buddhahood in an instant through practice. The Buddha told the assembled Bhikkhus (monks): 'The one who offered flowers at that time was my past self. The joyful one is Ananda (Ananda). Ananda is my good friend, who diligently led me to the Buddha's place to listen to the scriptures, enabling me to attain Buddhahood. The meaning of a virtuous friend is like the foundation of myriad blessings. In this life, one can avoid the calamities of prison, and after death, one can block the gates to the three evil realms of hell. Ascending to heaven and attaining the Way are all due to the help of virtuous friends!' (From the Huan Yu Sutra)
Ananda (Ananda) obeyed the Buddha's command, accepted and upheld the scriptures, and was responsible for the Buddha's daily needs.
The Buddha told Manjusri (Manjusri): 'Since I attained Buddhahood, thirty years have passed. Now, among this assembly, who can uphold the twelve divisions of scriptures for me, provide for my daily needs, ensure that the scriptures are not lost, and also benefit themselves?' The five hundred Arhats (Arhats) all said: 'I can.' The Buddha said: 'Not yet sufficient.' Maudgalyayana (Maudgalyayana) observed that the Tathagata's (Tathagata) mind was on Ananda (Ananda). Maudgalyayana repeatedly urged Ananda. Ananda said: 'I am humble and weak, and not capable of this task. If the Buddha grants me three requests, then I will follow the Sangha's (Sangha) arrangement. First, if the Tathagata bestows old clothes, allow me not to accept them; second, allow me not to accept special invitations from donors; third, allow me to enter and leave without fixed times.' Manjusri said: 'Well said! This is to anticipate possible criticisms. Ananda has served me for more than twenty years and possesses eight inconceivable merits. First, he does not accept specially offered food; second, he does not accept old clothes; third, he does not come at inappropriate times; fourth, although he has afflictions, when he follows me in and out of the homes of kings and wealthy people, he does not give rise to lustful thoughts when seeing various women; fifth, he speaks of the twelve divisions of scriptures, and after hearing them once, he remembers them and does not ask a second time, just like pouring something from one bottle into another; sixth, he knows the minds of others, just like the Buddha entering Samadhi (Samadhi); seventh, he has not yet attained the Wisdom of Aspiration, but he is able to know; now he has attained the Four Fruits, and in the future, he will attain even higher fruits; eighth, he is able to know secret words.' Therefore, I often praise him for his extensive learning. Ananda possesses eight merits and is capable of upholding the twelve divisions of scriptures. First, his root of faith is firm; second, his mind is courageous and diligent; third, his body is free from illness; fourth, he is constantly diligent and energetic; fifth, he possesses mindfulness; sixth, his mind is free from arrogance; seventh, he has achieved Samadhi; eighth, he possesses the wisdom that arises from hearing the Dharma (Dharma). (From Bodhisattva Descending from Tushita Heaven)
下經。賢愚經云。阿難昔為長者。釋迦為沙彌師課誦經為乞食故功程不止長者愍之仍給衣食由是奉侍左右也)。
阿難七夢佛為解說十
佛在祇樹。阿難於異處夢見七事。尋驚毛豎。我昨夜夢凡見七事。一者川流河海悉皆火然。二者日將欲沒閻浮提冥。自見我身頂戴須彌。三者比丘宛轉在於溷中。又見一人登比丘頭度出凈地。四者見有比丘法衣不具但結袈裟。手捉炬火樂入邪徑。處荊棘中裂破衣裳。五者見栴檀樹甚大茂好。豬從穢出揩栴檀樹。六者見三品象子。𪖾觸[狼/齒]嚙搪突大象。踏踐好草攪濁清水。大象患之避逃而去。至大清水好草之中。像子遨戲都不覺知。故在本處水草乏絕。飢渴苦極咬嚙樹木遂皆餓死。七者見死師子王。名曰企薩。頭生白毛如系傅飾。飛鳥百獸不敢摩近。師子內身自有蟲出還食其肉。用此夢緣故晨詣佛。佛言。夢水中火然者。當來比丘違犯佛教。是非違戒用得供養。復起諍鬥。夢日將欲冥頂戴須彌者。世尊卻至九十日。當般泥洹。后眾比丘諸天龍人民。當從阿難啟受經教。夢見比丘身著法衣不如常制。但結袈裟宛轉溷中。有人登頭出住凈地者。佛泥曰后法向欲盡。當有比丘大會說經。時佛深法而不奉行。結近白衣尋隨財色。居士諫呵而不信從。比丘受殃居士得福。夢見比
【現代漢語翻譯】 現代漢語譯本：
下經。《賢愚經》記載，阿難過去是一位長者，釋迦牟尼佛當時是沙彌，因為要誦經和乞食，無法停止功課，長者憐憫他，就供給衣食，因此阿難得以在釋迦牟尼佛左右侍奉。
阿難做了七個夢，佛陀為他解說：
佛陀在祇樹給孤獨園。阿難在別處夢見了七件事，醒來后驚恐萬分。他說：『我昨夜夢見了七件奇怪的事。第一，看見河流和大海都燃起了大火。第二，太陽將要落山，整個閻浮提（Jambudvipa，指我們所居住的這個世界）陷入黑暗。第三，我看見自己頭頂上頂著須彌山（Sumeru，佛教宇宙觀中的聖山）。第四，看見有比丘（bhikkhu，出家修行的僧人）在糞坑裡打滾。又看見一個人踩著比丘的頭，從污穢的地方走出來，到達乾淨的地方。第五，看見有比丘的法衣不完整，只是簡單地結著袈裟（kasaya，僧侶所穿的法衣），手裡拿著火把，喜歡進入邪惡的道路，身處荊棘之中，撕破衣裳。第六，看見栴檀樹（sandalwood，一種珍貴的樹木）非常高大茂盛。豬從污穢的地方出來，在栴檀樹上摩擦。第七，看見三種小象，用牙齒啃咬、衝撞大象，踐踏好的草，攪渾清水。大象為此感到厭惡，避開逃走，到清水和好草的地方。小像在那裡嬉戲，一點也不覺得，仍然在本處，導致水草缺乏，飢渴難耐，咬嚙樹木，最終都餓死了。』因為這些夢的緣故，早上阿難去見佛陀。佛陀說：『夢見水中燃起大火，是說未來的比丘會違犯佛教的戒律，對錯不分，違反戒律卻得到供養，還會引發爭鬥。夢見太陽將要落山，頭頂上頂著須彌山，是說世尊我再過九十天，就要般涅槃（Parinirvana，指佛陀的圓寂）。之後，眾比丘、諸天、龍和人民，會向阿難請教佛法。夢見比丘身穿的法衣不合規制，只是簡單地結著袈裟，在糞坑裡打滾，有人踩著他的頭從污穢的地方出來，到達乾淨的地方，是說佛陀涅槃后，佛法將要衰敗。將會有比丘大會講經，但是他們不奉行佛陀的甚深教法，而是親近白衣（layman，在家信徒），追逐財色。居士勸諫他們，他們也不聽從。比丘遭受災殃，居士得到福報。夢見比丘
【English Translation】 English version:
Lower Sutra. The Xian Yu Jing (Sutra of the Wise and the Foolish) says: 'In the past, Ananda (釋迦弟子，Buddha's disciple) was an elder. Shakyamuni (釋迦牟尼佛，Sakyamuni Buddha) was a novice monk. Because he had to recite scriptures and beg for food, he could not stop his work. The elder pitied him and provided him with clothing and food. Therefore, Ananda was able to serve by Shakyamuni's side.'
Ananda's Seven Dreams and the Buddha's Explanation:
The Buddha was at Jetavana (祇樹給孤獨園，Jetavana Monastery). Ananda dreamed of seven things in another place and was startled and his hair stood on end. He said: 'Last night I dreamed of seven strange things. First, I saw rivers and seas all ablaze with fire. Second, the sun was about to set, and Jambudvipa (閻浮提，the world we live in) was in darkness. Third, I saw myself wearing Mount Sumeru (須彌山，the sacred mountain in Buddhist cosmology) on my head. Fourth, I saw monks (bhikkhu，出家修行的僧人) writhing in a latrine. I also saw a person stepping on a monk's head, coming out of the filth, and reaching a clean place. Fifth, I saw monks whose robes were incomplete, only tying their kasaya (袈裟，monk's robe), holding torches in their hands, and happily entering evil paths, being in thorns, and tearing their clothes. Sixth, I saw a sandalwood tree (栴檀樹，a precious tree) that was very tall and lush. Pigs came out of the filth and rubbed against the sandalwood tree. Seventh, I saw three kinds of elephant calves biting, gnawing, and bumping into the elephants, trampling on the good grass, and stirring up the clear water. The elephants were disgusted by this and fled to places with clear water and good grass. The elephant calves frolicked there, unaware, and remained in their original place, causing the water and grass to be scarce, suffering from hunger and thirst, gnawing on trees, and eventually starving to death.' Because of these dreams, Ananda went to see the Buddha in the morning. The Buddha said: 'Dreaming of fire burning in the water means that future monks will violate the Buddhist precepts, not distinguish between right and wrong, receive offerings even though they violate the precepts, and will also cause disputes. Dreaming of the sun about to set and wearing Mount Sumeru on your head means that the World Honored One (世尊，referring to the Buddha) will enter Parinirvana (般涅槃，the Buddha's passing) in ninety days. Afterwards, the monks, gods, dragons, and people will ask Ananda to teach the Dharma. Dreaming of monks wearing robes that are not in accordance with the rules, only tying their kasaya, writhing in a latrine, and someone stepping on their head to come out of the filth and reach a clean place means that after the Buddha's Nirvana, the Dharma will decline. There will be monks who hold large gatherings to preach the scriptures, but they will not practice the Buddha's profound teachings, but will be close to laymen (白衣，在家信徒), pursuing wealth and lust. The laymen will advise them, but they will not listen. The monks will suffer calamity, and the laymen will receive blessings. Dreaming of monks'
丘結被袈裟。手持炬火樂入邪徑。處荊棘中破裂衣裳者。佛泥曰后當有比丘。無有法衣著俗人服。但一袈裟結以絡腋。棄戒樂俗育養妻子。分衛供給有則歡樂無則愁苦。夢栴檀樹甚大茂好。豬從穢中出揩突樹者。佛泥曰后當有比丘。不承用法飲酒迷亂食無期度。有明智士善意曉喻。更興誹謗並罵羅漢。夢三品象子𪖾突大象。踏踐好草攪濁清水。大象患之避逃而去。往至清水美草之間。小象遨戲都不覺知。水草乏絕遂便饑死者。佛泥曰后當有長老明經比丘。教誡年少示其罪福。不肯從受死墮地獄。夢見死師子王名曰企薩。頭生白毛如系傅飾。蜚蟲鳥獸不敢侵食。身內蟲出還啖其肉者。佛在世間廣說經法。佛泥曰后無有外道能壞此法。但由弟子當自壞我法。汝之所夢但為將來現斯怪耳(出七夢十善經)。
阿難為旃陀羅母以咒力所攝十一
阿難行路中道焦渴。有旃陀羅女名缽吉蹄汲水。阿難詣從乞水。女報阿難。我是摩鄧伽種。阿難言。我不問是義但施我水。女曰。君母種成就。沙門瞿曇第一弟子。波斯匿王所敬。末利夫人阿阇梨。我是下賤。不敢持水相與。阿難又言。我不問是。但水見與。女許。時女先掬水澆阿難足。復掬水澆阿難手。便生淫意。阿難飲已便去。缽吉蹄還白父母言。阿母愿以沙門阿難為婿
【現代漢語翻譯】 現代漢語譯本：
『丘結被袈裟，手持炬火樂入邪徑，處荊棘中破裂衣裳者』，佛泥（Buddha Nila，佛陀的預言）曰：『后當有比丘（bhikkhu，佛教出家男眾），無有法衣，著俗人服，但一袈裟結以絡腋，棄戒樂俗，育養妻子，分衛（pindapata，托缽乞食）供給有則歡樂，無則愁苦。』 『夢栴檀樹甚大茂好，豬從穢中出揩突樹者』，佛泥曰：『后當有比丘，不承用法，飲酒迷亂，食無期度，有明智士善意曉喻，更興誹謗，並罵羅漢（arhat，已證得涅槃的聖者）。』 『夢三品象子𪖾突大象，踏踐好草，攪濁清水，大象患之避逃而去，往至清水美草之間，小象遨戲都不覺知，水草乏絕遂便饑死者』，佛泥曰：『后當有長老明經比丘，教誡年少，示其罪福，不肯從受，死墮地獄。』 『夢見死師子王名曰企薩（Kisa，名字），頭生白毛如系傅飾，蜚蟲鳥獸不敢侵食，身內蟲出還啖其肉者』，佛在世間廣說經法，佛泥曰：『后無有外道能壞此法，但由弟子當自壞我法。汝之所夢，但為將來現斯怪耳。』（出七夢十善經） 阿難（Ananda，佛陀的十大弟子之一）為旃陀羅（Chandalas，印度種姓制度中的賤民）母以咒力所攝十一： 阿難行路中道焦渴，有旃陀羅女名缽吉蹄（Prakriti，名字）汲水，阿難詣從乞水。女報阿難：『我是摩鄧伽（Matanga，印度一個低種姓）種。』阿難言：『我不問是義，但施我水。』女曰：『君母種成就，沙門瞿曇（Shramana Gautama，釋迦牟尼佛）第一弟子，波斯匿王（Prasenajit，古印度拘薩羅國國王）所敬，末利夫人（Mallika，波斯匿王之妻）阿阇梨（acharya，老師）。我是**，不敢持水相與。』阿難又言：『我不問是，但水見與。』女許。時女先掬水澆阿難足，復掬水澆阿難手，便生淫意。阿難飲已便去。缽吉蹄還白父母言：『阿母愿以沙門阿難為婿。』
【English Translation】 English version:
'A monk wearing a kasaya (kasaya, monastic robe), holding a torch, joyfully enters a crooked path, tearing his clothes in thorns,' Buddha Nila (Buddha Nila, Buddha's prophecy) said: 'In the future, there will be bhikkhus (bhikkhu, Buddhist monks) without proper robes, wearing secular clothes, but with a kasaya tied around their armpits, abandoning precepts and enjoying secular life, raising wives and children, happy when alms (pindapata, alms round) are plentiful, and sad when they are not.' 'Dreaming of a sandalwood tree, very large and lush, with pigs emerging from filth to rub against the tree,' Buddha Nila said: 'In the future, there will be bhikkhus who do not follow the Dharma, drinking alcohol and becoming confused, eating without moderation. When wise men kindly advise them, they will instead slander and curse arhats (arhat, enlightened beings who have attained Nirvana).' 'Dreaming of three grades of elephant calves trampling good grass and muddying clear water, causing the elephants to suffer and flee, going to clear water and beautiful grass, while the small elephants play without realizing that the water and grass are depleted, and they starve to death,' Buddha Nila said: 'In the future, there will be elder bhikkhus who are knowledgeable in the scriptures, teaching and admonishing the young, showing them the consequences of good and evil, but they will refuse to listen and fall into hell after death.' 'Dreaming of a dead lion king named Kisa (Kisa, name), with white hair growing on its head like ornaments, with flying insects and birds not daring to invade or eat it, but with worms from within its body coming out to devour its flesh,' the Buddha widely preached the Dharma in the world. Buddha Nila said: 'In the future, no external paths will be able to destroy this Dharma, but disciples will destroy my Dharma themselves. Your dreams are merely omens of these strange events to come.' (From the Sutra of Seven Dreams and Ten Virtues) Ananda (Ananda, one of the Buddha's ten great disciples) was captivated by the mother of a Chandala (Chandalas, outcastes in the Indian caste system) through the power of a mantra eleven: Ananda was walking on the road and became thirsty. There was a Chandala woman named Prakriti (Prakriti, name) drawing water. Ananda went to her to ask for water. The woman replied to Ananda: 'I am of the Matanga (Matanga, a low caste in India) lineage.' Ananda said: 'I do not ask about that, just give me water.' The woman said: 'Your mother's lineage is accomplished, you are the foremost disciple of Shramana Gautama (Shramana Gautama, Shakyamuni Buddha), respected by King Prasenajit (Prasenajit, King of Kosala in ancient India), and the acharya (acharya, teacher) of Queen Mallika (Mallika, wife of King Prasenajit). I am a ** , I dare not give you water.' Ananda said again: 'I do not ask about that, just give me water.' The woman agreed. At that time, the woman first scooped water and poured it on Ananda's feet, then scooped water and poured it on Ananda's hands, and lust arose in her. Ananda drank and left. Prakriti returned and said to her parents: 'Mother, I wish to have the Shramana Ananda as my husband.'
。母言。其轉輪王子。剎利釋種聖師貴族主。天人宗奉。我小家種云何得為夫。女言。不得者會當飲毒以刀自刺。若自絞死。母曰。有摩鄧伽神語符咒。能移日月以墮著地。亦能咒因帝梵天使下。況不能得沙門。阿難使來若已死若生不能淫。若瞿曇所護者。我不能得。除此皆可得耳。女便起澡浴莊嚴身體。著白服飾敷諸臥具。遙相望。母以牛屎塗地。以五色綖結縷。盛滿四瓶水。盛滿四碗麨漿。以四口大刀豎牛屎。四角頭四箭。然八明燈。取四死人髑。髏種種香涂其上。以華布地。捉熨斗燒香。繞三匝向東方跪。而誦摩鄧伽咒術。時阿難在祇洹林。意便恍惚為咒所縛。如魚象被鉤。隨咒術至旃陀羅家。母便語女。阿難已至。時女前抱阿難。坐著床上。牽制衣掌。捻挃阿難。譬如力人手捉長毛。小羊從其人手。阿難見十方盡阇冥。譬如日月為羅柷所厭。阿難有大人力。當十大力士力。而不能得動。阿難以聖道諦力念還得寤。我今困厄世尊大慈寧不愍我。佛即知之。便誦佛語偈云。
佛者最極尊於世間 諦無有能過佛之前 佛者最極尊於人天 諦諸法之王無上田 法者最極尊於世間 諦無有能過法之前 法者最極尊於人天 諦斷諸縛結永息田 僧者最極尊於世間 諦無能過有僧之前 僧者最極尊
【現代漢語翻譯】 現代漢語譯本： 母親說：『那轉輪王（Chakravartin，擁有統治世界的輪寶的理想君主），是剎帝利（Kshatriya，印度教種姓制度中的第二等級，通常是武士和統治者）釋迦（釋迦族）的聖師，是貴族的主人，天人和人都尊敬他。我們這樣的小戶人家，怎麼能做他的妻子呢？』女兒說：『如果得不到，我就會喝毒藥、用刀自殺，或者自縊而死。』母親說：『我有摩鄧伽（Matangi，印度教女神）的神語符咒，能移動太陽和月亮使它們墜落到地上，也能咒令因陀羅（Indra，印度教神王）和梵天（Brahma，印度教的創造神）天使下凡，何況不能得到沙門（Shramana，古印度時期指修行者）阿難（Ananda，佛陀的十大弟子之一）使他前來呢？如果已經死了或者還活著卻不能行淫，或者受到瞿曇（Gautama，釋迦牟尼佛的姓）所保護的人，我是得不到的。除了這些，其他的都可以得到。』女兒便起身沐浴，莊嚴身體，穿上白色的衣服，鋪設好臥具，遙遙地觀望。母親用牛糞塗地，用五色的絲線結成線縷，盛滿四個瓶子的水，盛滿四個碗的麥粉漿，用四口大刀豎立在牛糞上，四角插上四支箭，點燃八盞明燈，取來四個死人的頭蓋骨，在上面塗上各種香，用鮮花鋪滿地面，拿著熨斗燒香，繞著三圈向東方跪拜，誦唸摩鄧伽的咒術。當時阿難在祇洹林（Jetavana，佛陀常住的精舍），意識便恍惚，被咒語所束縛，如同魚或象被鉤子鉤住。隨著咒術到了旃陀羅（Chandala，印度教種姓制度中最低等級，從事被認為不潔職業的人）的家中。母親便告訴女兒：『阿難已經來了。』當時女兒上前擁抱阿難，讓他坐在床上，拉扯他的衣裳，撫摸阿難。譬如力士用手捉住長毛的小羊，從小羊的手中奪走。阿難看見十方都是黑暗，譬如太陽和月亮被羅睺（Rahu，印度神話中的惡魔）所遮蔽。阿難有大人的力量，相當於十大力士的力量，卻不能動彈。阿難用聖道真諦的力量憶念，才得以醒悟：『我現在困厄，世尊（Bhagavan，佛陀的稱號之一）的大慈悲難道不憐憫我嗎？』佛陀立刻知道了這件事，便誦唸佛語偈頌說：
『佛在世間最為尊貴，真諦沒有能超過佛的；佛在人天之中最為尊貴，真諦是諸法之王，無上的福田。 法在世間最為尊貴，真諦沒有能超過法的；法在人天之中最為尊貴，真諦能斷除各種束縛，永遠止息煩惱。 僧在世間最為尊貴，真諦沒有能超過僧的；僧在世間最為尊貴』
【English Translation】 English version: The mother said, 'That Chakravartin (Chakravartin, the ideal universal ruler who possesses the wheel-turning jewel), a Kshatriya (Kshatriya, the second of the four Hindu castes, traditionally warriors and rulers) of the Shakya (Shakya clan), is a noble master, revered by gods and humans. How can someone from our humble family become his wife?' The daughter said, 'If I cannot have him, I will drink poison, stab myself with a knife, or hang myself.' The mother said, 'I have the divine mantra of Matangi (Matangi, a Hindu goddess), which can move the sun and moon to make them fall to the earth, and can also summon Indra (Indra, the king of the gods in Hinduism) and Brahma (Brahma, the Hindu god of creation) angels to descend. How much more so can I not obtain the Shramana (Shramana, a renunciate in ancient India) Ananda (Ananda, one of the Buddha's ten principal disciples) and make him come? If he is already dead or alive but incapable of lust, or if he is protected by Gautama (Gautama, the Buddha's family name), I cannot obtain him. Except for these, everything else is obtainable.' The daughter then arose, bathed, adorned her body, put on white clothes, prepared the bedding, and gazed afar. The mother smeared the ground with cow dung, tied threads of five colors, filled four bottles with water, filled four bowls with wheat flour paste, erected four large knives in the cow dung, placed four arrows at the four corners, lit eight bright lamps, took four skulls of dead people, smeared them with various fragrances, spread flowers on the ground, held an iron and burned incense, circled three times, knelt facing east, and chanted the Matangi mantra. At that time, Ananda was in Jeta Grove (Jetavana, a monastery where the Buddha often stayed), and his mind became dazed, bound by the mantra, like a fish or elephant caught by a hook. Following the mantra, he arrived at the home of the Chandala (Chandala, the lowest caste in the Hindu caste system, who perform jobs considered impure). The mother then told her daughter, 'Ananda has arrived.' At that time, the daughter went forward, embraced Ananda, sat him on the bed, pulled at his clothes, and caressed Ananda. It was like a strong man seizing a long-haired lamb from the hands of the lamb. Ananda saw darkness in all directions, like the sun and moon being eclipsed by Rahu (Rahu, a demon in Hindu mythology). Ananda had the strength of a great man, equivalent to the strength of ten great warriors, yet he could not move. Ananda, using the power of the holy truth, remembered and awakened: 'I am now in distress, will the Bhagavan (Bhagavan, one of the titles of the Buddha) not have compassion on me?' The Buddha immediately knew of this and recited the verse of the Buddha's words, saying:
'The Buddha is the most honored in the world, there is no truth that can surpass the Buddha; the Buddha is the most honored among humans and gods, the truth is the king of all dharmas, the supreme field of merit. The Dharma is the most honored in the world, there is no truth that can surpass the Dharma; the Dharma is the most honored among humans and gods, the truth can cut off all bonds and forever extinguish afflictions. The Sangha is the most honored in the world, there is no truth that can surpass the Sangha; the Sangha is the most honored'
於人天 諦美福第一無上田
阿難以此實義。于旃陀羅捨得解。誦偈適竟。旃陀羅家內。所設咒具刀箭破折。瓶甕破壞。燈滅髑髏迸碎。黑風起展轉不相見。旃陀羅咒術不行。母便告女。此必瞿曇沙門神力所為。眾物碎散咒術不行。阿難念言。世尊恩力也。阿難得解。如大象王盛年六十醉暴兇惡。身大牙長。從鐵靽得解。從城走向空閑處。阿難亦爾。世尊誦佛語。從旃陀羅捨得解。還向祇洹。時此女人。逐阿難至祇洹門。並作是語。阿難是我夫阿難是我夫。逐阿難后不離須臾。阿難具以白佛。佛曰。我于諸法中不見幻惑如此。女人以淫系意。阿難平旦著衣持缽。入舍衛城分衛。而此女人亦逐其後。語諸長者。阿難是我夫阿難是我夫。阿難還至佛所。又前白佛。佛曰。汝往共語。如姊妹相向。何以故。此女人應當作比丘尼。女白佛言。唯愿世尊。還我夫婿。佛曰。若須阿難者。於我法中作比丘尼。當以相與。女人歡喜女還奉辭。父母歡喜本殖善根。各應得道。父母及女同往詣佛。世尊廣為說法。無數方便現諸法義。柔軟義檀義尸義。說淫不凈義。增長生諸結根義。出家義諸道品義。又說四聖諦。時此女人即在坐上解四聖諦。父母得阿那含道。女得須陀洹道。譬如純白㲲衣易為染色。時父母歸佛歸法歸僧。聽為優
【現代漢語翻譯】 現代漢語譯本 於人天（人和天神）之中，（佛法）是真實美好、福德第一、無上的福田。
阿難（Ananda）以這個真實的意義，從旃陀羅（Chandalas，賤民）的住所中解脫出來。當他誦完偈語后，旃陀羅家中所有設定的咒術器具刀箭都破裂折斷，瓶罐破碎，燈熄滅，頭蓋骨迸裂粉碎，黑風颳起，彼此都看不見。旃陀羅的咒術無法施展。旃陀羅的母親便告訴女兒：『這一定是瞿曇（Gautama，佛陀）沙門（Shramana，出家修行者）的神力所為，眾物碎散，咒術不行。』阿難心想：『這是世尊（Lord Buddha）的恩德神力啊！』阿難獲得解脫，就像大象王壯年六十歲時，醉酒後兇暴惡劣，身軀龐大，牙齒很長，從鐵鏈的束縛中解脫出來，從城裡走向空曠的地方。阿難也是這樣，憑藉世尊所說的佛語，從旃陀羅的住所中解脫出來，返回祇洹（Jetavana）。
當時，這個女人追逐阿難到祇洹的門口，並且說：『阿難是我的丈夫，阿難是我的丈夫。』她緊跟在阿難身後，片刻也不離開。阿難將此事詳細地告訴了佛陀。佛陀說：『我在諸法（Dharma，宇宙間一切事物和現象）中，沒有見過如此幻惑的事情，女人以淫慾來繫縛人心。』阿難清晨穿好衣服，拿著缽，進入舍衛城（Shravasti）乞食，而這個女人也跟在他的後面，對各位長者說：『阿難是我的丈夫，阿難是我的丈夫。』阿難回到佛陀那裡，又再次稟告佛陀。佛陀說：『你前去和她交談，像姐妹一樣互相傾訴。』為什麼呢？因為這個女人應當出家作比丘尼（Bhikkhuni，女性出家人）。女人對佛陀說：『只希望世尊還我丈夫。』佛陀說：『如果需要阿難，就在我的佛法中出家作比丘尼，我就把阿難給你。』女人歡喜，回去告訴父母，父母也歡喜，因為他們本來就種下了善根，各自都應該得道。父母和女兒一同前往拜見佛陀。世尊為他們廣泛地說法，用無數的方便來闡明諸法的意義，講述柔軟的佈施的意義，持戒的意義，講述淫慾不凈的意義，增長產生各種煩惱的根源的意義，出家的意義，各種道品的意義，又講述四聖諦（Four Noble Truths）。當時，這個女人就在座位上領悟了四聖諦，她的父母證得了阿那含（Anagamin）果位，女兒證得了須陀洹（Sotapanna）果位。譬如純白的細布容易被染色。當時，父母皈依佛，皈依法，皈依僧，請求成為優婆夷（Upasika，在家女居士）。
【English Translation】 English version Among humans and gods, (the Dharma) is the truly beautiful, the foremost in merit, and the unsurpassed field of blessings.
Ananda, with this true meaning, was freed from the dwelling of the Chandalas (outcasts). As he finished reciting the verses, all the magical implements, knives, and arrows set up in the Chandala's house shattered and broke, the jars were smashed, the lamps went out, and the skulls burst into pieces. A black wind arose, and they could not see each other. The Chandala's magic was ineffective. The Chandala's mother then told her daughter, 'This must be the work of the Shramana (ascetic) Gautama's (Buddha) divine power. The objects are shattered, and the magic is ineffective.' Ananda thought, 'This is the grace and power of the Lord Buddha!' Ananda was freed, just like a great elephant king, sixty years old in his prime, drunk, violent, and fierce, with a large body and long tusks, freed from the iron chains, walking from the city to a deserted place. Ananda was also like that, freed from the dwelling of the Chandalas by the Buddha's words, returning to Jetavana.
At that time, this woman chased after Ananda to the gate of Jetavana, saying, 'Ananda is my husband, Ananda is my husband.' She followed Ananda closely, not leaving him for a moment. Ananda told the Buddha about this in detail. The Buddha said, 'Among all dharmas (teachings), I have never seen such delusion. The woman binds the mind with lust.' Ananda put on his robes in the morning, took his bowl, and entered Shravasti (city) to beg for food, and this woman followed him, saying to the elders, 'Ananda is my husband, Ananda is my husband.' Ananda returned to the Buddha and reported to the Buddha again. The Buddha said, 'Go and talk to her, like sisters talking to each other.' Why? Because this woman should become a Bhikkhuni (nun). The woman said to the Buddha, 'I only wish the Lord Buddha would return my husband to me.' The Buddha said, 'If you need Ananda, become a Bhikkhuni in my Dharma, and I will give Ananda to you.' The woman was delighted and went back to tell her parents, who were also delighted because they had planted good roots and should each attain enlightenment. The parents and daughter went together to see the Buddha. The Lord Buddha extensively preached the Dharma to them, using countless skillful means to explain the meaning of the dharmas, speaking of the meaning of gentle giving, the meaning of upholding precepts, speaking of the meaning of the impurity of lust, the meaning of increasing and generating the roots of various afflictions, the meaning of renunciation, the meaning of various factors of the path, and also speaking of the Four Noble Truths. At that time, this woman realized the Four Noble Truths while sitting there, her parents attained the state of Anagamin (non-returner), and the daughter attained the state of Sotapanna (stream-enterer). It is like pure white cloth that is easily dyed. At that time, the parents took refuge in the Buddha, took refuge in the Dharma, and took refuge in the Sangha, requesting to become Upasikas (female lay devotees).
婆塞向佛。阿難悔其癡罪。乞為比丘尼。得依世尊修行梵行。佛告阿難。將二比丘尼及此女人。缽拓缽提瞿曇彌所。以此女為道授具足戒。大愛道問阿難。云何阿難。世尊。許旃陀羅女為道耶。阿難報瞿曇彌。然即與剃髮受戒。得阿羅漢(出戒因緣經第三卷又出摩鄧伽女經)。
阿難乞牛乳佛記其方來十二
佛在舍衛國。時患中風。呼阿難。往婆羅門家乞牛乳。阿難即如言求索。婆羅門言。牛在彼間自往構取。阿難即往到牛所。牛常喜抵踏人不可得近。阿難自念。我所事師法。不得自構取牛乳也。忉利天王釋即來下。化作婆羅門被服住牛傍。阿難請構取牛乳。婆羅門言諾。即以右手捫摸牛乳言。佛小中風。汝與我乳。令佛飲之。佛差者汝得福不可稱量。牛言。此手捫摸我乳何益快乎。取我兩乳。去置兩乳。遺我子。我子朝來未飲食也。犢子在母傍。聞說佛聲即語言。持我分盡用與佛。佛者天上天下人之大師也。甚難得值。我自食草飲水。我作人時坐隨惡知識。不信佛經。使我作牛馬十六劫。到今乃得聞佛聲。持我所飲乳。盡用與佛。滿器而去。令我後世智慧得佛道。阿難持乳還。佛問之。牛母子何說。阿難依事而答。佛言。牛母后彌勒佛時。與作沙門得阿羅漢道。犢子死後作人。當爲我懸繒散華燒香。持
【現代漢語翻譯】 現代漢語譯本：婆塞（Upasaka，男居士）向佛陀稟告。阿難（Ananda，佛陀的十大弟子之一）懺悔自己過去的愚癡罪過，請求成為比丘尼（Bhikkhuni，女性出家人）。佛陀允許她跟隨世尊修行梵行（Brahmacarya，清凈的修行生活）。佛陀告訴阿難，帶上兩位比丘尼和這位女子，去缽拓缽提瞿曇彌（Mahapajapati Gotami，佛陀的姨母）那裡，讓她為這位女子授具足戒（Upasampada，佛教中的高級戒律）。大愛道（Mahapajapati）問阿難：『阿難，世尊允許旃陀羅（Chandala，印度種姓制度中的賤民）女子出家嗎？』阿難回答瞿曇彌：『是的。』於是就為她剃度受戒，使她證得阿羅漢果（Arhat，斷盡煩惱，達到涅槃的聖者）。（出自《戒因緣經》第三卷，又見《摩鄧伽女經》）
阿難乞牛乳，佛陀預記其未來十二因緣
佛陀在舍衛國（Sravasti，古印度城市）時，患了中風。於是呼喚阿難，讓他去婆羅門（Brahmin，印度教祭司種姓）家乞討牛乳。阿難立刻按照佛陀的指示去請求。婆羅門說：『牛在那裡，你自己去擠吧。』阿難就走到牛那裡，但那頭牛經常踢人，難以靠近。阿難心想：『我所侍奉的師父有教法，我不能自己擠牛乳。』忉利天王釋提桓因（Sakra，佛教護法神）立刻降臨，化作婆羅門，穿著婆羅門的服裝站在牛旁邊。阿難請求他擠牛乳。婆羅門答應了，用右手撫摸著牛乳說：『佛陀得了輕微的中風，你把牛乳給我，讓佛陀喝了，如果佛陀痊癒，你得到的福報將不可估量。』牛說：『這隻手撫摸我的乳房有什麼好處呢？快點擠我的兩隻乳房，拿走兩隻乳房的乳汁，留下我的孩子。我的孩子早上到現在還沒有吃東西呢。』小牛犢在母親旁邊，聽到佛陀的聲音，立刻說：『把我那份全部用來供養佛陀。佛陀是天上天下人中的大師，非常難得遇到。我自己吃草喝水就行了。我做人的時候，因為跟隨惡知識，不相信佛經，所以讓我做了十六劫的牛馬。今天才得以聽到佛陀的聲音，把我所飲的乳汁，全部用來供養佛陀，讓我後世獲得智慧，證得佛道。』於是裝滿容器離去。讓阿難拿著牛乳回去。佛陀問他：『牛母子說了些什麼？』阿難如實回答。佛陀說：『牛母親在未來彌勒佛（Maitreya，未來佛）出世時，會出家做沙門（Sramana，出家修行者），證得阿羅漢道。小牛犢死後轉世為人，會為我懸掛彩幡，散花燒香，持
【English Translation】 English version: Upasaka (male lay follower) reported to the Buddha. Ananda (one of the Buddha's ten great disciples) repented of his past foolish sins and requested to become a Bhikkhuni (female monastic). The Buddha allowed her to follow the World Honored One to practice Brahmacarya (pure spiritual practice). The Buddha told Ananda to take the two Bhikkhunis and this woman to Mahapajapati Gotami (the Buddha's aunt), and have her administer the full ordination (Upasampada, higher precepts in Buddhism) to this woman. Mahapajapati asked Ananda, 'Ananda, does the World Honored One allow Chandala (an untouchable in the Indian caste system) women to become monastics?' Ananda replied to Gotami, 'Yes.' So he shaved her head and ordained her, enabling her to attain Arhatship (Arhat, a saint who has extinguished all afflictions and attained Nirvana). (From the Vinaya-Samuccaya Sutra, Volume 3, and also the Matangi Sutra)
Ananda Begs for Cow's Milk, the Buddha Predicts His Future Twelve Nidanas
When the Buddha was in Sravasti (an ancient Indian city), he suffered a stroke. So he called Ananda and asked him to beg for cow's milk from a Brahmin (the priestly caste in Hinduism) family. Ananda immediately went to request it as instructed by the Buddha. The Brahmin said, 'The cow is over there, go and milk it yourself.' Ananda went to the cow, but the cow often kicked people and was difficult to approach. Ananda thought to himself, 'My teacher's teachings are that I cannot milk the cow myself.' Sakra, the King of the Trayastrimsa Heaven (a Buddhist protector deity), immediately descended, transformed into a Brahmin, and stood next to the cow dressed as a Brahmin. Ananda asked him to milk the cow. The Brahmin agreed, stroking the cow's milk with his right hand and saying, 'The Buddha has a slight stroke, give me the milk so that the Buddha can drink it. If the Buddha recovers, the merit you receive will be immeasurable.' The cow said, 'What good is it to stroke my breasts with this hand? Quickly milk both of my breasts, take away the milk from both breasts, and leave my child. My child hasn't eaten since morning.' The calf, standing next to its mother, heard the Buddha's voice and immediately said, 'Use my share entirely to make offerings to the Buddha. The Buddha is the master of humans and gods in the heavens and on earth, and is very rare to encounter. I will just eat grass and drink water. When I was a human, because I followed evil friends and did not believe in the Buddhist scriptures, I was made a cow and a horse for sixteen kalpas. Today I am able to hear the Buddha's voice, use all the milk I drink to make offerings to the Buddha, so that I may gain wisdom and attain Buddhahood in future lives.' So he filled the container and left. Let Ananda take the milk back. The Buddha asked him, 'What did the cow and calf say?' Ananda answered truthfully. The Buddha said, 'The cow mother will become a Sramana (wandering ascetic) when Maitreya (the future Buddha) appears in the future, and will attain Arhatship. After the calf dies and is reborn as a human, he will hang banners, scatter flowers, burn incense, and hold
經戒二十劫已后。當作阿羅漢。佛度脫天下萬民(出犢子經)。
阿難化波斯匿王施十三
舍衛國歲饑。諸比丘各欲分散。以為歲節。阿難言。若諸比丘詣余國而造歲節。此無數人失於德本。假使如來止此。舍衛多所安隱。波斯匿聞。請佛及僧三月供養。佛言。過去世時。波羅奈國王。名梵達有大威德。名稱遠聞。時國饑饉乞者眾多。王喜施與。四面雲集。天久不雨。穀米轉貴人民飢困。乞者日滋倉廩虛竭。大臣請息。王曰。若爾違我本心。何忍逆之。時諸明法吏宣告四遠。敢有乞者皆棄都市。乞者愁憂王問。大臣答曰。有此遠來得。梵志即入。王問。誰使汝來梵志答。腹使我來。時王愍以偈報曰。施赤犢牛千頭並諸犢子。梵志者阿難是(出生經第三卷腹使經大同小異)。
阿難試山向比丘並問阿育王十四
阿難與兩比丘。到阿育王國。在山向中。比丘之松上。香華自至。鈴鳴如語。山向比丘。不知何故。出四面作禮。還齋堂中誦經。阿難與兩比丘。化作乞兒。復將三百乞兒往乞食。山向比丘作食飯訖。索衣便假衣之。三百乞兒不肯復去。乃朝夕供養乞兒悉病。山向比丘便朝夕燒香請福合藥。三百乞兒悉死。山向比丘便行假丐沐浴棺斂。阿育國王令人葬之。后數日。阿難。又與兩比丘化作三
【現代漢語翻譯】 現代漢語譯本： 『經持守戒律二十劫之後，將證得阿羅漢果位。佛陀度化天下萬民。』（出自《犢子經》） 阿難教化波斯匿王佈施（十三） 舍衛國遭遇饑荒，眾比丘各自打算分散離開，以度過歲末。阿難說：『如果眾比丘前往其他國家度歲，這無數百姓將會失去功德的根本。假如如來佛祖留在此地，舍衛國就能得到安寧。』波斯匿王聽聞后，請求佛陀和僧眾接受三個月的供養。佛陀說：『過去世時，波羅奈國有一位國王，名叫梵達（Brahmadatta），擁有極大的威德，名聲遠揚。當時國家發生饑荒，乞討者眾多，國王樂於施捨，四面八方的人都聚集而來。天久不下雨，穀米價格飛漲，百姓飢困，乞討者日益增多，糧倉空虛枯竭。大臣請求停止施捨，國王說：『如果這樣，就違背了我的本心，怎能忍心拒絕呢？』於是各位明法的官吏向四方宣告：膽敢有乞討者，都要驅逐出城。乞討者愁眉苦臉，國王詢問原因。大臣回答說：『有遠道而來的人。』梵志（Brahmin，婆羅門）隨即進入宮殿。國王問：『是誰讓你來的？』梵志回答：『是肚子讓我來的。』當時國王憐憫他，用偈語說道：『施捨一千頭紅色的小牛以及它們的犢子。』這位梵志就是阿難（Ananda）。』（出自《出生經》第三卷《腹使經》，內容大同小異） 阿難考驗山向比丘並詢問阿育王（十四） 阿難與兩位比丘來到阿育王（Ashoka）的國土，住在山向中。比丘所住的松樹上，香花自己飛來，鈴鐺鳴響如同說話。山向比丘不知道是什麼原因，向四面八方作禮，回到齋堂中誦經。阿難與兩位比丘，化作乞丐，又帶領三百個乞丐前去乞討食物。山向比丘做好飯後，索要衣服便借給他們衣服。三百個乞丐不肯離去，便日夜接受供養，乞丐們都生病了。山向比丘便日夜燒香祈福，調和藥物。三百個乞丐都死了。山向比丘便開始行乞，沐浴，購買棺材安葬他們。阿育國王派人安葬了他們。幾天後，阿難又與兩位比丘化作三
【English Translation】 English version: 'After twenty kalpas (aeon) of observing the precepts, one will attain the state of Arhat (one who is worthy). The Buddha delivers all sentient beings in the world.' (From the Excerpt from the Calf Sutra) Ananda Converts King Pasenadi to Give Alms (13) The country of Shravasti (Savatthi) experienced a famine. The monks were planning to disperse to other places to celebrate the New Year. Ananda said, 'If the monks go to other countries to celebrate the New Year, countless people will lose the root of virtue. If the Tathagata (Thus Come One, Buddha) stays here, Shravasti will be peaceful.' King Pasenadi (Pasenadi) heard this and requested the Buddha and the Sangha (monastic community) to accept offerings for three months. The Buddha said, 'In the past, in the country of Varanasi (Benares), there was a king named Brahmadatta (Brahmadatta) who had great power and virtue, and his name was widely known. At that time, the country was experiencing a famine, and there were many beggars. The king was happy to give alms, and people gathered from all directions. It had not rained for a long time, the price of grain rose sharply, the people were hungry and poor, and the number of beggars increased daily, and the granaries were empty. The ministers requested to stop giving alms, but the king said, 'If I do that, I will be going against my original intention. How can I bear to refuse them?' Then the officials who were knowledgeable in the law announced to all directions: 'Anyone who dares to beg will be expelled from the city.' The beggars were worried, and the king asked the ministers the reason. The ministers replied, 'There are people who have come from afar.' A Brahmin (Brahmin) then entered the palace. The king asked, 'Who sent you here?' The Brahmin replied, 'My belly sent me here.' At that time, the king took pity on him and said in a verse: 'Give a thousand red calves and their young.' This Brahmin was Ananda (Ananda).' (From the third volume of the Birth Sutra, the Belly Messenger Sutra, the content is largely the same) Ananda Tests the Mountain-Facing Bhikshu and Asks King Ashoka (14) Ananda and two bhikshus (monks) went to the kingdom of King Ashoka (Ashoka) and stayed in a mountain-facing place. On the pine tree where the bhikshu lived, fragrant flowers came by themselves, and the bells rang as if speaking. The mountain-facing bhikshu did not know the reason, so he bowed in all directions and returned to the dining hall to recite scriptures. Ananda and the two bhikshus transformed into beggars and led three hundred beggars to beg for food. After the mountain-facing bhikshu finished cooking, he asked for clothes and lent them clothes. The three hundred beggars refused to leave and received offerings day and night, and the beggars all became ill. The mountain-facing bhikshu then burned incense day and night to pray for blessings and mixed medicine. All three hundred beggars died. The mountain-facing bhikshu then began to beg for alms, bathe, and buy coffins to bury them. King Ashoka sent people to bury them. A few days later, Ananda and the two bhikshus transformed into three
書生。衣被潔凈。往到松中。山向比丘下講堂迎之。設座令坐。三書生謂山向比丘言。汝事佛欲以何求。山向比丘言。佛道者神道也。天地之間唯佛道神。我事佛者。欲愿佛道度人非人。無他所求。三書生言。佛道不神也。但當空虛故也。人少有事者。汝何愚癡。追人事佛。山向比丘言。諸君所言非法也。佛道最神非人所見。變化無常非人所知。百姓愚癡自不知之。空作此語益諸君罪。三書生便怒。汝事佛不逆人意。汝工追我作奴不。山向比丘言。諾。三書生云。汝不中善奴。當令汝擔屎。汝自當得百石糞。若不得百石糞者。當斬汝頭。山向比丘便行擔屎。不能得多還謝書生力極不能得多。乞原罪負。三書生大怒。便取縛之。痛鞭三百。忽然自去。阿難便化作優婆塞。往語山向比丘。三書生所為無道。不當語王令治之乎。山向比丘言。此自我過故致此耳。事佛者無所愛惜。求頭與頭求軀與軀。我但擔屎見鞭此有何苦。阿難與兩比丘。復作阿育王。往告山向比丘言。事佛定自無益也。空自勤苦。人生世間須臾當死。何獨勤苦奉是經乎。我今欲相與議事。從我者佳。不從我者。道人必死。山向比丘言。大王欲議何事耶。王言我有貴女。才操絕人。面目好美。手如蜂子。我貪道人為人溫良。欲以相與故來報意。道人必當相從
。山向比丘言。知王厚意。我奉佛法已積年歲。功德未成反貪王女。恥辱佛道是罪不小。王若相殺自當受之。王便使人將山向比丘詣市斬之。山向比丘便禮佛而去。顧與王謝。乃是阿難。山向比丘便前作禮頭面著地。阿難起持之。使之還坐悉自相識。阿難謂山向比丘。汝功德已成。汝當得道。我故試汝。視汝志意耳。山向比丘下地言。我無知被受佛恩。得在法中不能作善。煩苦神人來相憂念。阿難以道授山向比丘。俱上樓上誦經說義。合樂歡喜。阿育王作禮長跪。阿難問王。佛經有幾卷。王答言。佛經甚多不可計數。今見在經有十二部。有八萬四千卷。阿難問王。王已持幾卷。王答言。我已誦三昧經萬二千卷。般若波羅蜜經萬二千卷。阿難問王。王見經已多。乃知天地相去幾里。王答言。大品三昧經言。天地相去八十一萬里。阿難問王。地有幾品。王答言。般若波羅蜜經言。地有八十一城。城自有人。北城中人長十丈。中城中人長八尺。南城中人長三尺。阿難問王。王自知本是何人。王答言。不知識遠但能知近。已嘗入泥犁。已嘗上天。已嘗更勤苦。已嘗作奴婢。已嘗作六畜。已嘗入火中。已嘗作善人。從作善人。得為國王。已見勤苦之事。不敢復為惡也。阿難言。王本是提和竭佛比丘。名提頭羅。山向比丘是釋迦文
佛。比丘須拔者也。自從佛去後。我人孤窮持法不固。以致罪過。逾歷年數。不復相識。我昔與山向比丘。俱生小家我為兄山向比丘為弟。常自相憐出入相追。初不相識。我后當爲國王。山向比丘來生我亦不識。天下反覆轉相寄生。不可稱數。今者自知得脫生死。便授阿育王羅漢之道(出阿難現變經)。
經律異相卷第十五 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第十六(聲聞無學第四僧部第五)
梁沙門僧旻寶唱等集末田地龍興猛風不動衣角變火山為天花一舍那婆私變雷電器仗為優缽羅花二優波笈多出家降魔三優波笈多不化犯重人令眷屬滅憍慢四優波笈多付囑法藏入于涅槃五優波笈多化諸虎子捨身得度六羅旬逾乞食不得思惟結解食土入泥洹七羅旬逾乞食不得佛許開律以為五部八童子迦葉從尼所產八歲成道九末闡提降伏惡龍十摩哂陀化天愛帝須王十一分那先為下賤善知方宜遇佛得道十二摩訶迦天時熱現涼風細雨十三愿足羅漢化一餓鬼說其往昔惡口十四沙曷降惡龍十五
末田地龍興猛風不動衣角變火山為天花一
末田地羅漢。受阿難付囑法藏。令往罽賓國。先伏彼龍。即入三昧。令其國土六種震動。龍不自安。至末田地所。末田地入慈三昧。龍王興風吹之。
【現代漢語翻譯】 現代漢語譯本 佛（Buddha）。比丘須拔者（Bhiksu Subhakara）說：『自從佛陀涅槃后，我們孤立無援，持守佛法不堅定，以至於犯下罪過，時間已經過去很多年，彼此都不認識了。我以前和山向比丘（Bhiksu Shanxiang）一起出生在小戶人家，我是哥哥，山向比丘是弟弟。我們常常互相憐愛，出入都互相跟隨，最初並不認識。我以後將會成為國王，山向比丘來投生，我也不認識他。天下反覆變化，互相寄託生命，數也數不清。現在我自知能夠脫離生死，便傳授阿育王（King Ashoka）羅漢（Arhat）之道。』（出自《阿難現變經》）
《經律異相》卷第十五 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第十六（聲聞無學第四僧部第五）
梁朝沙門僧旻、寶唱等編輯。末田地（Madhyantika）龍興起猛烈的風卻不能動他的衣角，將火山變為天花；一舍那婆私（Shanavasa）將雷電武器變為優缽羅花（utpala，藍色蓮花）；二優波笈多（Upagupta）出家降伏魔；三優波笈多不感化犯重罪的人，使其眷屬滅除憍慢；四優波笈多付囑法藏后入于涅槃；五優波笈多化度諸虎子，捨身得度；六羅旬逾（Lajjuka）乞食不得，思惟后結解脫，食土入泥洹（nirvana）；七羅旬逾乞食不得，佛陀允許開律分為五部；八童子迦葉（Kumara-Kasyapa）從比丘尼所生，八歲成道；九末闡提（Madhyantika）降伏惡龍；十摩哂陀（Mahinda）化度天愛帝須王（Devanampiya Tissa）；十一分那先（Punna）為**，善於瞭解各地風俗，遇到佛陀后得道；十二摩訶迦天（Mahakatyayana）在天氣炎熱時顯現涼風細雨；十三愿足羅漢化度一個餓鬼，講述他往昔惡口的原因；十四沙曷（Sahasra）降伏惡龍；十五
末田地龍興起猛烈的風卻不能動他的衣角，將火山變為天花一
末田地羅漢接受阿難（Ananda）的付囑法藏，前往罽賓國（Kashmir）。先降伏那裡的龍。隨即進入三昧（samadhi），使那個國家發生六種震動。龍感到不安，來到末田地所在的地方。末田地進入慈三昧，龍王興起風來吹他。
【English Translation】 English version The Buddha. Bhiksu Subhakara said: 'Since the Buddha's Nirvana, we have been isolated and helpless, and our adherence to the Dharma has been weak, leading to transgressions. Many years have passed, and we no longer recognize each other. I used to be born in a small family with Bhiksu Shanxiang. I was the elder brother, and Bhiksu Shanxiang was the younger brother. We often loved each other, followed each other in and out, but initially did not recognize each other. I will become a king in the future, and Bhiksu Shanxiang will be reborn, and I will not recognize him either. The world changes repeatedly, and lives are entrusted to each other, countless. Now I know that I can escape from birth and death, so I impart the path of Arhat to King Ashoka.' (From the Sutra of Ananda's Manifestations)
The Miscellaneous Resemblance between Sutras and Vinaya, Volume 15 Taisho Tripitaka, Volume 53, No. 2121, The Miscellaneous Resemblance between Sutras and Vinaya
The Miscellaneous Resemblance between Sutras and Vinaya, Volume 16 (Fourth Sravaka Without Learning, Fifth Sangha Section)
Compiled by the Sramanas Sengmin and Baochang of the Liang Dynasty. Madhyantika: The dragon raised fierce winds but could not move the corner of his robe, transforming a volcano into celestial flowers; Shanavasa transformed lightning weapons into utpala flowers; Upagupta subdued demons after becoming a monk; Upagupta did not transform those who committed serious offenses, causing their families to eliminate arrogance; Upagupta entrusted the Dharma treasury and entered Nirvana; Upagupta transformed the tiger cubs, sacrificing himself for their salvation; Lajjuka could not obtain alms, contemplated and attained liberation, ate soil and entered Nirvana; Lajjuka could not obtain alms, the Buddha allowed the Vinaya to be divided into five parts; Kumara-Kasyapa, born from a Bhiksuni, attained enlightenment at the age of eight; Madhyantika subdued an evil dragon; Mahinda converted King Devanampiya Tissa; Punna was a **, skilled in understanding local customs, and attained enlightenment after encountering the Buddha; Mahakatyayana manifested cool breezes and drizzle during hot weather; Arhat Yuanzu transformed a hungry ghost, explaining the reason for his past evil speech; Sahasra subdued an evil dragon; Fifteen.
Madhyantika: The dragon raised fierce winds but could not move the corner of his robe, transforming a volcano into celestial flowers.
Arhat Madhyantika received Ananda's entrustment of the Dharma treasury and went to Kashmir. First, he subdued the dragon there. Then he entered Samadhi, causing six kinds of earthquakes in that country. The dragon felt uneasy and came to where Madhyantika was. Madhyantika entered the Samadhi of loving-kindness, and the dragon king raised winds to blow him.
袈裟角不動。復起雷電器仗。並捧火山欲相覆壓。即以神力變成天花。便聞空中偈言。
雪山見厲日 镕銷無有餘 如入慈三昧 峰火成天花(出阿育王經第七卷)
舍那婆私變雷電器仗為優缽羅花二
舍那婆私受阿難付囑已。往摩偷羅國。于其中路有寺。名貧陀婆那(翻叢林)。
舍那婆私住寺一宿。寺有二老比丘。論議說偈。
無犯第一戒 擇法第一聞
是比丘謂是舍那婆私言。舍那婆私語言。汝所說義非我所說。長老。過去世波羅奈有一商主。與五百估客欲入大海。見一辟支佛病。商主親自醫療。病稍得差。商主取捨那衣浣治令軟施辟支佛。辟支受衣作十八變即入涅槃。時商主者我身是也。是故我今值最勝師。令我得道。舍那婆私漸行至摩偷羅國優流漫陀山。有二龍王兄弟與五百小龍。舍那婆私思惟。我不伏之不得教化。即以神力動山。二龍王瞋。起疾風雨。及以出火。舍那婆私入慈三昧。風雨及火不能近身。悉變為花。所謂優缽羅花等。悉皆墮地。復起雷電及諸器仗。亦以神力變為天花。即時空中而說偈曰。
暴風疾雨 不能為害 雷電器仗 變為天花 譬如雪山 日光所照 悉皆镕銷 無有遺余 入慈三昧 火不能燒 器仗毒害 不
【現代漢語翻譯】 現代漢語譯本 袈裟角紋絲不動。他又變出雷電武器，並捧起火山想要覆蓋壓制。但他立即用神力將它們變成天花。隨即聽到空中傳來偈語： 『雪山遇到強烈的陽光，融化消散無殘留，如同進入慈悲的三昧境界，火山之火也變成天花。』（出自《阿育王經》第七卷）
舍那婆私將雷電武器變為優缽羅花二
舍那婆私（Śāṇavāsin，人名，意為『穿麻衣者』）接受阿難（Ānanda，佛陀十大弟子之一，以記憶力強著稱）的囑託后，前往摩偷羅國（Mathura，古印度城市）。在路途中，他經過一座寺廟，名叫貧陀婆那（Pindavana，意為『叢林』）。
舍那婆私在寺廟住了一夜。寺廟裡有兩位年老的比丘（bhikkhu，佛教出家修行者），他們正在討論並吟誦偈語： 『不犯第一戒，擇法第一聞。』
這位比丘對比丘舍那婆私說。舍那婆私回答說：『你們所說的義理並非我所認同的。長老，過去世在波羅奈（Varanasi，古印度城市，即今貝拿勒斯）有一個商人，帶領五百名商人想要進入大海。他看到一位辟支佛（Pratyekabuddha，又稱獨覺佛，不依師教而獨自悟道的修行者）生病，商人親自照料他，病情漸漸好轉。商人取來麻布衣服，清洗乾淨並使其柔軟，然後施捨給辟支佛。辟支佛接受了衣服，示現十八種變化，然後進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）。當時的那個商人就是我。因此，我今生才能遇到最殊勝的老師，使我得以悟道。』舍那婆私逐漸來到摩偷羅國的優流漫陀山（Urumunda Mountain）。山裡有二龍王兄弟和五百條小龍。舍那婆私心想：『我不降伏他們就無法教化他們。』於是他用神力震動山脈。二龍王嗔怒，颳起狂風暴雨，並且噴出火焰。舍那婆私進入慈悲的三昧境界。狂風暴雨和火焰都無法靠近他的身體，全部變成了花朵，比如優缽羅花（utpala，藍色蓮花）等，紛紛墜落地面。龍王又變出雷電和各種武器，舍那婆私也用神力將它們變成天花。當時，空中傳來偈語： 『狂風暴雨，不能造成傷害，雷電武器，變為天花，譬如雪山，被日光照耀，全部融化消散，沒有遺留殘餘，進入慈悲三昧，火焰不能燒灼，武器毒害，不能……』
【English Translation】 English version The corner of his kāṣāya (袈裟，monk's robe) did not move. He then conjured thunderbolt weapons and held up a volcano, intending to cover and suppress them. But he immediately used his divine power to transform them into celestial flowers. Then, a gatha (偈語，verse) was heard in the air: 『When a snow mountain meets the fierce sun, it melts away without residue. Like entering the samadhi (三昧，state of meditative consciousness) of loving-kindness, the fire of the volcano turns into celestial flowers.』 (From the seventh volume of the Ashoka Sutra)
Śāṇavāsin (舍那婆私) Transforms Thunderbolt Weapons into Utpala Flowers Two
Having received the entrustment from Ānanda (阿難), Śāṇavāsin went to the country of Mathura (摩偷羅國). On the way, he passed a temple named Pindavana (貧陀婆那，meaning 'thicket').
Śāṇavāsin stayed overnight in the temple. There were two old bhikkhus (比丘，monks) in the temple, discussing and reciting a gatha: 『Not violating the first precept, selecting the Dharma (法，teachings) is the foremost hearing.』
This bhikkhu spoke to Śāṇavāsin. Śāṇavāsin replied, 『The meaning you speak of is not what I agree with. Elders, in a past life, in Varanasi (波羅奈) there was a merchant who, with five hundred traders, wanted to enter the great sea. He saw a Pratyekabuddha (辟支佛，Solitary Buddha) who was ill, and the merchant personally cared for him, and his illness gradually improved. The merchant took a hemp cloth, washed it clean and made it soft, and then gave it to the Pratyekabuddha. The Pratyekabuddha received the cloth, manifested eighteen transformations, and then entered Nirvana (涅槃，liberation from the cycle of rebirth). That merchant at that time was me. Therefore, in this life, I am able to meet the most excellent teacher, enabling me to attain enlightenment.』 Śāṇavāsin gradually arrived at Urumunda Mountain (優流漫陀山) in the country of Mathura. There were two dragon king brothers and five hundred small dragons in the mountain. Śāṇavāsin thought, 『If I do not subdue them, I will not be able to teach them.』 So he used his divine power to shake the mountain. The two dragon kings were angered, causing fierce winds and rain, and spewing fire. Śāṇavāsin entered the samadhi of loving-kindness. The wind, rain, and fire could not approach his body, and all turned into flowers, such as utpala (優缽羅花，blue lotus) flowers, which fell to the ground. The dragon kings then conjured thunderbolts and various weapons, and Śāṇavāsin also used his divine power to transform them into celestial flowers. At that time, a gatha was heard in the air: 『Violent winds and rain, cannot cause harm, thunderbolt weapons, turn into celestial flowers, like a snow mountain, illuminated by sunlight, all melt away, with no residue remaining, entering the samadhi of loving-kindness, fire cannot burn, weapons and poisons, cannot…』
近其身
於是二龍王。往舍那婆私處白言。聖人慾何所作。答言。我欲於此起寺。汝當聽我。龍答言。不可得也。長老言。世尊已說。我涅槃後於百年中。于大醍醐山最勝處當起寺。名那哆婆哆。龍王復言。世尊已說耶。長老答言。如是。龍王言。若世尊說者我當隨意(出育王經第七卷)。
優波笈多出家降魔三
舍那婆私。于大醍醐山起寺。賣香商主。名曰笈多。舍那婆私以方便力。教化賣香商主。令其精進。時舍那婆私獨入其家。笈多問言。聖人何故獨無弟子。我樂在家受五欲樂。不能出家。若我生兒當隨長老。乃至笈多生兒。名阿波笈多(梁言不正護。)至其長大。舍那婆私往至笈多所。語言。汝先有愿。若我生兒當與長老。今已生兒汝當聽其隨我出家。笈多言。我今唯有一兒。若第二兒生。當與長老。乃至第二生。名陀那笈多(翻寶護)復從其求如是不與。第三優波笈多亦從其求。答言。我當作誓令優波笈多治生。若長若退不得出家。不長不退乃聽出家。是時魔王。令摩偷羅國一切人眾。悉買其物令其得利。時優波笈多正自賣香。時舍那婆私長老語言。汝心心法。云何為善云何為惡。答言不知。長老又言。若心心法。與貪瞋癡相應。是名為惡。與不貪不瞋不癡相應。是名為善。是時長老以
【現代漢語翻譯】 現代漢語譯本 靠近他的身體
於是兩位龍王前往舍那婆私（Śāṇavāsin，比丘名）處稟告說：『聖人您想做什麼？』 舍那婆私回答說：『我想在這裡建造一座寺廟，你們應當聽從我。』 龍王回答說：『這是不可能的。』 長老說：『世尊（Śākyamuni，釋迦牟尼佛）已經說過，我涅槃后一百年中，在大醍醐山（Dadhivāhana）最殊勝的地方應當建造一座寺廟，名為那哆婆哆（Nātabhaṭa）。』 龍王又問：『世尊已經這樣說過了嗎？』 長老回答說：『是的。』 龍王說：『如果世尊這樣說過，我應當隨您所愿。』（出自《育王經》第七卷）
優波笈多（Upagupta，比丘名）出家降魔三
舍那婆私在大醍醐山建造寺廟。有一位販賣香料的商人，名叫笈多（Gupta）。舍那婆私用方便之力，教化販賣香料的商人，使他精進修行。當時舍那婆私獨自來到笈多家中。笈多問道：『聖人您為什麼獨自一人沒有弟子？我喜歡在家享受五欲之樂，不能出家。如果我生了兒子，就讓他跟隨長老您。』 直到笈多生了一個兒子，名叫阿波笈多（Apagupta，意為『不正護』）。等到他長大后，舍那婆私來到笈多處，說道：『你先前有愿，如果生了兒子就讓他跟隨長老。現在已經生了兒子，你應當允許他跟隨我出家。』 笈多說：『我現在只有一個兒子。如果再生一個兒子，就讓他跟隨長老。』 直到第二個兒子出生，名叫陀那笈多（Dhanagupta，意為『寶護』），舍那婆私再次向他請求，笈多仍然不答應。第三個兒子優波笈多出生后，舍那婆私也向他請求。笈多回答說：『我應當發誓，讓優波笈多經營生計，如果增長或衰退，都不能出家。不增長也不衰退，才允許他出家。』 這時，魔王（Māra）讓摩偷羅國（Mathura）的一切人眾，都購買他的貨物，使他獲得利益。當時優波笈多正在賣香。這時舍那婆私長老說道：『你的心心法，什麼是善，什麼是惡？』 優波笈多回答說：『不知道。』 長老又說：『如果心心法與貪（lobha）、嗔（dosa）、癡（moha）相應，這就是惡。與不貪、不嗔、不癡相應，這就是善。』 這時長老以
【English Translation】 English version Approaching his body
Then the two Dragon Kings went to Śāṇavāsin (name of a Bhikkhu) and reported: 'What does the Holy One wish to do?' Śāṇavāsin replied: 'I wish to build a temple here; you should listen to me.' The Dragon Kings replied: 'That is impossible.' The Elder said: 'The World-Honored One (Śākyamuni, the Buddha) has already said that within a hundred years after my Nirvana, a temple named Nātabhaṭa should be built in the most excellent place on the great Dadhivāhana Mountain.' The Dragon Kings asked again: 'Has the World-Honored One already said this?' The Elder replied: 'Yes.' The Dragon Kings said: 'If the World-Honored One has said so, I shall comply with your wishes.' (From the seventh volume of the Aśokarāja-sūtra)
Upagupta's (name of a Bhikkhu) Renunciation and Subduing of Demons (3)
Śāṇavāsin was building a temple on the great Dadhivāhana Mountain. There was a merchant who sold incense named Gupta. Śāṇavāsin used skillful means to teach and transform the incense merchant, causing him to be diligent in practice. At that time, Śāṇavāsin went alone to Gupta's house. Gupta asked: 'Holy One, why are you alone without disciples? I enjoy the pleasures of the five desires at home and cannot renounce. If I have a son, I will let him follow you, Elder.' Until Gupta had a son named Apagupta (meaning 'Improperly Protected'). When he grew up, Śāṇavāsin went to Gupta and said: 'You previously made a vow that if you had a son, you would let him follow the Elder. Now that you have a son, you should allow him to renounce and follow me.' Gupta said: 'I only have one son now. If another son is born, I will let him follow the Elder.' Until a second son was born, named Dhanagupta (meaning 'Treasure Protected'), Śāṇavāsin asked him again, but Gupta still did not agree. After the third son, Upagupta, was born, Śāṇavāsin also asked for him. Gupta replied: 'I shall make a vow to have Upagupta manage his livelihood; if it increases or decreases, he cannot renounce. Only if it neither increases nor decreases will he be allowed to renounce.' At that time, the Demon King (Māra) caused all the people in the country of Mathura to buy his goods, causing him to profit. At that time, Upagupta was selling incense. Then the Elder Śāṇavāsin said: 'Your mind and mental phenomena, what is good and what is evil?' Upagupta replied: 'I do not know.' The Elder then said: 'If the mind and mental phenomena are associated with greed (lobha), hatred (dosa), and delusion (moha), that is called evil. If they are associated with non-greed, non-hatred, and non-delusion, that is called good.' At that time, the Elder used
黑土白土各各為丸。而語之言。若汝黑心起取黑丸。若白心起取白丸。時優波笈多。即依其言。心不生善。乃至此只得一枚白丸。如是漸進。取二分黑丸一分白丸。復更思惟。半黑丸半白丸。次第念善遂不起惡取白丸。時摩偷羅國。有淫女婆娑達(梁言天主與)其有一婢。往優波笈多處買香多得。其主問言。汝於何處得此多香。將不偷耶。婢言。有估客名優波笈多。形色具足言語微妙。以法賣物。其主聞已起淫慾心。復令其婢至優波笈多處。汝當語彼云。我欲與汝共相娛樂。優波笈多答言。相見未是。其時如是不已。猶故不聽。時又召長者子往至其所。商主從北天竺來。將五百匹馬及種種物。至摩偷羅國。至已問摩偷羅國人。此國何處有第一端正女人。國人答言。有一女人。第一端正。名婆娑婆達多。商主言。我今欲以五百銀錢及種種物行至其處。是時淫女。貪其物故殺長者子。取其身骸置不凈處。與子共相娛樂。是長者子親善知識。于不凈處覓得身骸。往白國王。國王語言。汝可取彼婆娑婆達多。截其手腳及以耳鼻散置野外。即如王教。是時優波笈多即便思惟。我于本時不樂見之共受五欲。今者欲見觀其手腳及以耳鼻。便往觀之。為說偈頌。婆娑婆達多。既聞其言深畏生死。聞佛功德乃變其意樂於涅槃。即便說偈答
優波笈多。優波笈為說四諦。更觀其身得厭欲界。得阿那含果。婆娑婆達多得須陀洹果。優波笈多去已未久。婆娑婆達多即便命終生於天上。時長老舍那婆私。往笈多所語言。汝當聽優波笈多隨我出家。笈多答言。我先有誓令其治生。不利不鈍乃聽出家。舍那婆私乃以神力。令其治生不利不鈍。是時優波笈多即自思惟。稱量算計不利不鈍。舍那婆私。更至笈多所。而語之言。今汝此兒是佛所記。我入涅槃百年後當作佛事。汝當聽其隨我出家。笈多即聽。舍那婆私將優波笈多往那及寺與其出家。受具足戒至第四羯磨。除一切結得阿羅漢果。是時舍那婆私語優波笈多言。善男子。如佛所記。我入涅槃百年後。有比丘名優波笈多。當作佛事。后當作佛。名曰無相。如是說法。是時魔王。于大眾中雨于真珠。以亂人心。眾人亂故無有一人能見諦者。即自思念知是魔王。至第二日倍多人來。魔王雨金又亂眾心。第三日中倍多人來。魔雨珠金及作天樂。是時眾人未得離欲。見色聞聲其心變動不復聽法。是時魔王。即以華鬘系優波笈多頂。及至優波笈多思惟。誰作此事。即知是魔。優波笈多即生此意。世尊何故不教化之。即自思惟是我應化。佛記於我。為無相佛。教化人民。令優波笈多取三死屍。一者死蛇。二者死狗。三者死人。以
【現代漢語翻譯】 現代漢語譯本： 優波笈多（Upagupta，人名）。優波笈多為他說四聖諦（four Noble Truths）。更進一步觀察他的身體，使他厭離欲界（desire realm），證得阿那含果（Anāgāmin fruit）。婆娑婆達多（Vāsavadattā，人名）證得須陀洹果（Srotāpanna fruit）。優波笈多離開后不久，婆娑婆達多就去世了，往生到天上。 當時，長老舍那婆私（Śāṇavāsin，人名）前往優波笈多處，對他說：『你應該允許優波笈多跟隨我出家。』優波笈多回答說：『我先前有誓言，要等他處理生意既不虧損也不特別順利時，才允許他出家。』舍那婆私就用神通力，使他處理生意既不虧損也不特別順利。這時，優波笈多自己思量計算，確實是不虧損也不特別順利。 舍那婆私再次來到優波笈多處，對他說：『現在你的這個兒子，是佛陀授記過的，說我入涅槃（Nirvana）一百年後，他會做佛事。你應該允許他跟隨我出家。』優波笈多就答應了。舍那婆私帶優波笈多去那及寺（Nāga Temple）為他剃度出家，授具足戒（full monastic vows），直到第四次羯磨（karma，業）時，他除掉一切煩惱，證得阿羅漢果（Arhat fruit）。 當時，舍那婆私對優波笈多說：『善男子，正如佛陀所授記的，我入涅槃一百年後，有比丘名叫優波笈多，會做佛事，將來會成佛，名號叫無相（Anupama）。』就這樣說法。 這時，魔王（Mara）在大眾中降下真珠雨，擾亂人心。因為眾人心亂，沒有一個人能證悟真諦。優波笈多立刻思念，知道是魔王所為。到第二天，來的人增加了一倍，魔王降下金雨，又擾亂眾人的心。第三天，來的人又增加了一倍，魔王降下珠、金雨，並且演奏天樂。這時，眾人還沒有脫離慾望，見到美色，聽到美妙的聲音，他們的心就動搖了，不再聽法。 這時，魔王用華鬘（garland of flowers）繫在優波笈多的頭頂上。等到優波笈多思惟，是誰做這件事時，立刻知道是魔王。優波笈多就生起這樣的想法：世尊（Lord Buddha）為什麼不教化他呢？隨即自己思惟，應該由我來教化他。佛陀授記我，會成為無相佛，教化人民。於是優波笈多取來三具死屍，一具是死蛇，一具是死狗，一具是死人，以...
【English Translation】 English version: Upagupta (Upagupta, a name). Upagupta explained the Four Noble Truths to him. He further observed his body, causing him to become disgusted with the desire realm and attain the Anāgāmin fruit. Vāsavadattā (Vāsavadattā, a name) attained the Srotāpanna fruit. Not long after Upagupta left, Vāsavadattā passed away and was reborn in the heavens. At that time, the elder Śāṇavāsin (Śāṇavāsin, a name) went to Upagupta and said to him, 'You should allow Upagupta to follow me to become a monk.' Upagupta replied, 'I have a previous vow that I will only allow him to become a monk when his business dealings are neither at a loss nor particularly profitable.' Śāṇavāsin then used his supernatural powers to make his business dealings neither at a loss nor particularly profitable. At this time, Upagupta himself pondered and calculated, and indeed it was neither at a loss nor particularly profitable. Śāṇavāsin came to Upagupta again and said to him, 'Now, this son of yours has been prophesied by the Buddha, saying that a hundred years after my Nirvana, he will perform Buddha's work. You should allow him to follow me to become a monk.' Upagupta then agreed. Śāṇavāsin took Upagupta to Nāga Temple to ordain him as a monk, gave him the full monastic vows, and by the fourth karma, he removed all afflictions and attained the Arhat fruit. At that time, Śāṇavāsin said to Upagupta, 'Good man, just as the Buddha prophesied, a hundred years after my Nirvana, there will be a bhikkhu named Upagupta who will perform Buddha's work and will become a Buddha in the future, named Anupama.' Thus he spoke. At this time, the Mara (Mara, the demon king) rained down pearls in the assembly, disturbing people's minds. Because the people's minds were disturbed, no one could realize the truth. Upagupta immediately thought and knew it was the work of the Mara. The next day, twice as many people came, and the Mara rained down gold, again disturbing the people's minds. On the third day, twice as many people came again, and the Mara rained down pearls and gold and played heavenly music. At this time, the people had not yet detached from desires, and when they saw beautiful sights and heard beautiful sounds, their minds were moved and they no longer listened to the Dharma. At this time, the Mara tied a garland of flowers on Upagupta's head. When Upagupta pondered who had done this, he immediately knew it was the Mara. Upagupta then had this thought: Why doesn't the Lord Buddha teach him? Then he thought to himself that it should be me who teaches him. The Buddha prophesied that I would become the Anupama Buddha and teach the people. So Upagupta took three corpses, one of a dead snake, one of a dead dog, and one of a dead person, to...
神通力變三死屍。以作華鬘。往魔王處而系其頸。爾時魔王往摩醯首羅。及帝釋等三十三天四天王。為脫死屍。而不得脫。復往大梵天處。大梵語言。善男子。十力弟子神力所作。無能脫之。如大海圻水不能破。魔王語言。云何教我。我於今者。當歸依誰。大梵說言。汝今速往歸依優波笈多。如人於此地墮。即於是起。是時魔王方知佛子神力為大。即便說偈贊佛自責。欲界魔王即舍慢心。自說往罪(出阿育王經第八卷)。
優波笈多不化犯重人令眷屬滅憍慢四
南天竺國有一人。淫他婦恒往他家。其母不聽。即害其母。往至他國不能辦五欲。深生憂惱。即于佛法出家。通達三藏成就多聞。與諸弟子圍繞共至摩偷羅國那哆婆哆寺優波笈多所。優波笈多見其害母。不得道果不相慰問。時彼比丘心懷羞愧。更復遠去。笈多弟子未得道者。作是思惟。和上少智。見老比丘其心闇鈍而為說法。今此比丘聰明智慧。善通三藏眷屬隨從。不為說法。時優波笈多見弟子意于其起瞋。又見其機應。為我和上舍那婆私教化降伏。時舍那婆私住罽賓國。復觀優波笈多作何佛事。其弟子心生瞋怪。又觀此等應受我化。即以神力來入是寺。鬚髮皆長衣又粗弊。五百弟子咸作是言。無知老人從何所來。于優波笈多眠處而坐。弟子手曳出
【現代漢語翻譯】 現代漢語譯本： 魔王以神通力變化出三具屍體，用它們做成花環，前往魔王之處，繫在他的脖子上。當時，魔王前往摩醯首羅（Maheśvara，大自在天），以及帝釋（Indra，天帝）等三十三天和四大天王處，請求解脫這些屍體，但都無法解脫。他又前往大梵天（Mahābrahmā）處，大梵天說：『善男子，這是十力（佛的十種力量）弟子的神通力所為，沒有人能夠解脫它，就像大海的堤岸無法被水沖破一樣。』魔王問：『您教我該怎麼辦？我現在應該歸依誰？』大梵天說：『你現在應該儘快去歸依優波笈多（Upagupta，尊者名）。就像人從地上跌倒，就從地上站起來一樣。』這時，魔王才知道佛子的神通力是如此強大，於是就說了偈頌讚嘆佛陀，並自我責備。欲界魔王捨棄了傲慢之心，自己坦白了過去的罪行（出自《阿育王經》第八卷）。
優波笈多不度化犯下重罪之人，令其眷屬滅除驕慢（四）。
在南天竺國，有一個人與他人之妻通姦，經常去她家。他的母親勸阻他，他竟然殺害了自己的母親。他逃往其他國家，卻無法滿足自己的五欲，內心深感憂愁煩惱，於是就在佛法中出家。他通達三藏，成就多聞，與眾多弟子一起前往摩偷羅國的那哆婆哆寺，拜訪優波笈多。優波笈多看到他犯下殺母的重罪，知道他無法證得道果，因此沒有安慰問候他。當時，那位比丘心懷羞愧，就離開了。優波笈多的弟子中，那些尚未證得道果的人，心想：『和上（Upādhyāya，親教師）真是缺少智慧，看到年老比丘，認為他心性愚鈍，就為他說法。現在這位比丘聰明智慧，精通三藏，有很多眷屬跟隨，卻不為他說法。』當時，優波笈多看到弟子們心中對他產生了嗔恨，又看到他們的機緣成熟，應該由我和上舍那婆私（Śāṇavāsin，尊者名）來教化降伏。當時，舍那婆私住在罽賓國，他觀察優波笈多在做什麼佛事，看到他的弟子們心生嗔怪，又觀察到這些人應該接受他的教化，就以神通力來到這座寺廟。他的頭髮和鬍鬚都很長，衣服也很粗糙破舊。五百個弟子都說：『這個無知的老人從哪裡來的？』他竟然坐在優波笈多睡覺的地方。弟子們用手拉他出去。
【English Translation】 English version: The Māra (demon) used his supernatural powers to transform three corpses into a garland, went to the place of the Māra king, and tied it around his neck. At that time, the Māra king went to Maheśvara (the Great Lord), as well as Indra (the King of Gods) and the Thirty-three Gods and the Four Heavenly Kings, to ask for release from the corpses, but they could not release him. He then went to Mahābrahmā (the Great Brahmā), who said: 'Good man, this is the work of the supernatural power of the disciple of the Ten-Powered One (Buddha), and no one can release it, just as the embankment of the ocean cannot be broken by water.' The Māra king asked: 'What do you teach me to do? To whom should I turn for refuge now?' Mahābrahmā said: 'You should quickly go and take refuge in Upagupta (a venerable monk). Just as a person falls on the ground and then rises from the ground.' At this time, the Māra king realized that the supernatural power of the Buddha's disciple was so great, so he spoke verses praising the Buddha and blaming himself. The Māra king of the Desire Realm abandoned his arrogance and confessed his past sins (from the eighth volume of the A-yü-wang Ching).
Upagupta does not convert a person who has committed a serious offense, causing his family to eliminate arrogance (four).
In South India, there was a man who committed adultery with another man's wife and often went to her house. His mother tried to dissuade him, but he killed her. He fled to other countries but could not satisfy his five desires, and he felt deep sorrow and distress. So he left home in the Buddha's Dharma. He was versed in the Three Baskets (Tripiṭaka) and accomplished in much learning. Together with many disciples, he went to the Natabata Temple in Mathura to visit Upagupta. When Upagupta saw that he had committed the serious offense of killing his mother, he knew that he could not attain the fruit of the Path, so he did not comfort or greet him. At that time, the Bhikṣu (monk) felt ashamed and left. Among Upagupta's disciples, those who had not yet attained the fruit of the Path thought: 'The Upādhyāya (preceptor) is lacking in wisdom. He sees an old Bhikṣu, thinks that his mind is dull, and teaches him the Dharma. Now this Bhikṣu is intelligent and wise, well-versed in the Three Baskets, and has many followers, but he does not teach him the Dharma.' At that time, Upagupta saw that his disciples had developed anger towards him, and he also saw that their opportunity had matured and that they should be taught and subdued by my Upādhyāya Śāṇavāsin (a venerable monk). At that time, Śāṇavāsin was living in Kasmira. He observed what Buddha-work Upagupta was doing, saw that his disciples were feeling angry, and also observed that these people should receive his teaching, so he came to this temple by means of his supernatural power. His hair and beard were long, and his clothes were coarse and worn. Five hundred disciples all said: 'Where did this ignorant old man come from?' He actually sat in the place where Upagupta was sleeping. The disciples pulled him out by the hand.
之。而不能動猶如須彌。即欲罵之而聲不出。乃至白優波笈多言。答曰。除我和上無有能坐我床者也。優波笈多還寺。以最勝恭敬供養和上。自取小床于師邊坐。弟子思惟。若此比丘。是和上師者。然其智慧猶不及我和上。時舍那婆私見其意。舉右臂手出牛乳。告優波笈多雲。此三昧云何。答曰未識。愿聞其名。和上曰。名龍頻呻三昧。次第復入種種三昧。笈多皆云。不識。又言。我涅槃時此三昧法一切皆失。優波笈多諸弟子聞此言。即便思惟。此比丘智慧勝我和上。即滅憍慢。舍那婆私教化說法。彼諸弟子悉得阿羅漢果(出阿育王經第九卷)。
優波笈多付囑法藏入于涅槃五
優波笈多臨入涅槃。以法藏付囑最後所度弟子郗微柯。說言。善男子。世尊法藏付摩訶迦葉。迦葉付阿難。阿難付末田地。末田地付和上舍那婆私。舍那婆私付我。我今涅槃付汝。遍告閻浮提。十萬羅漢一時聚集。凡夫比丘無數。即現神通備十八變。事已即入涅槃。所化弟子得四道果者。皆取籌置石室中。即以籌阇維其身。乃至起塔。時復有一千羅漢。同入涅槃。郗微柯守護法藏。從優波笈備得四果者二十八人(出阿育王經第十卷)。
優波笈多化諸虎子捨身得道六
時有羅漢。名優波笈多。住摩偷羅國大醍醐山那哆
【現代漢語翻譯】 現代漢語譯本：
他卻像須彌山一樣無法撼動。想要謾罵，卻發不出聲音，於是去告訴優波笈多說了這件事。優波笈多回答說：『除了我和上（指老師）之外，沒有人能坐我的床。』優波笈多回到寺廟，以最殊勝的恭敬供養他的和上。自己拿了一張小床，在老師旁邊坐下。弟子們心想，如果這位比丘是和上的老師，那麼他的智慧還是不如我的和上。當時，舍那婆私（Sonavasa，人名，優波笈多的老師）看出了他們的心思，舉起右臂，手中流出牛乳，告訴優波笈多說：『這是什麼三昧（Samadhi，禪定）？』優波笈多回答說：『不認識，希望聽到它的名字。』舍那婆私說：『名叫龍頻呻三昧。』接著又次第進入種種三昧，優波笈多都說不認識。舍那婆私又說：『我涅槃（Nirvana，寂滅）時，這些三昧法一切都將失傳。』優波笈多的弟子們聽到這話，就心想，這位比丘的智慧勝過我們的和上，於是消滅了憍慢之心。舍那婆私教化說法，他的那些弟子都證得了阿羅漢果（Arhat，斷絕煩惱，達到涅槃境界的聖人）。（出自《阿育王經》第九卷）
優波笈多付囑法藏入于涅槃 五
優波笈多臨近涅槃時，將法藏（Dharma-pitaka，佛法寶藏）付囑給最後度化的弟子郗微柯（音譯）。說道：『善男子，世尊（釋迦牟尼佛）的法藏付囑給摩訶迦葉（Mahakasyapa，釋迦十大弟子之一），迦葉付囑給阿難（Ananda，釋迦十大弟子之一），阿難付囑給末田地（Madhyantika，人名），末田地付囑給和上舍那婆私，舍那婆私付囑給我，我如今涅槃，付囑給你。』他遍告閻浮提（Jambudvipa，古印度），十萬羅漢一時聚集，凡夫比丘無數。隨即顯現神通，具備十八種變化。事情完畢后，就進入涅槃。所教化的弟子中，得到四道果（Srotapanna, Sakrdagamin, Anagamin, Arhat，聲聞乘的四種果位）的人，都取籌碼放置在石室中，然後用籌碼焚燒他的遺體，乃至建造佛塔。當時又有一千羅漢，一同進入涅槃。郗微柯守護法藏，從優波笈多處得到四果的有二十八人。（出自《阿育王經》第十卷）
優波笈多化諸虎子捨身得道 六
當時有一位羅漢，名叫優波笈多，住在摩偷羅國（Mathura，古印度城市）的大醍醐山那哆
【English Translation】 English version:
But he could not be moved, like Mount Sumeru (Sumeru, a sacred mountain in Buddhist cosmology). He wanted to scold him, but no sound came out. Then he told Upagupta (Upagupta, a Buddhist monk) about it. Upagupta replied, 'No one can sit on my bed except my teacher.' Upagupta returned to the temple and offered the most supreme reverence to his teacher. He took a small bed and sat next to his teacher. The disciples thought, 'If this Bhiksu (Bhiksu, a Buddhist monk) is the teacher of our teacher, then his wisdom is still not as good as our teacher.' At that time, Sonavasa (Sonavasa, Upagupta's teacher) saw their thoughts, raised his right arm, and milk flowed from his hand. He said to Upagupta, 'What is this Samadhi (Samadhi, a state of meditative consciousness)?' Upagupta replied, 'I do not recognize it. I wish to hear its name.' Sonavasa said, 'It is called Dragon Frequency Groan Samadhi.' Then he successively entered various Samadhis, and Upagupta said he did not recognize them. Sonavasa also said, 'When I enter Nirvana (Nirvana, a state of enlightenment), all these Samadhi methods will be lost.' When Upagupta's disciples heard this, they thought, 'This Bhiksu's wisdom surpasses our teacher,' and they extinguished their arrogance. Sonavasa taught and preached the Dharma, and all his disciples attained the fruit of Arhat (Arhat, one who has attained Nirvana). (From the ninth volume of the Ashoka Sutra)
Upagupta Entrusts the Dharma-pitaka and Enters Nirvana Five
When Upagupta was about to enter Nirvana, he entrusted the Dharma-pitaka (Dharma-pitaka, the treasury of Buddhist teachings) to his last disciple, Xiwike (transliteration). He said, 'Good man, the World Honored One's (Shakyamuni Buddha) Dharma-pitaka was entrusted to Mahakasyapa (Mahakasyapa, one of the ten great disciples of Shakyamuni), Kasyapa entrusted it to Ananda (Ananda, one of the ten great disciples of Shakyamuni), Ananda entrusted it to Madhyantika (Madhyantika, a person's name), Madhyantika entrusted it to the teacher Sonavasa, Sonavasa entrusted it to me, and now I enter Nirvana and entrust it to you.' He announced throughout Jambudvipa (Jambudvipa, ancient India), and 100,000 Arhats gathered at once, along with countless ordinary Bhiksus. Then he manifested supernatural powers, possessing eighteen transformations. After the events were completed, he entered Nirvana. Those of his disciples who attained the four fruits (Srotapanna, Sakrdagamin, Anagamin, Arhat, the four stages of enlightenment in Theravada Buddhism) all took tokens and placed them in a stone chamber, and then used the tokens to cremate his body, and even built a pagoda. At that time, another thousand Arhats entered Nirvana together. Xiwike guarded the Dharma-pitaka, and twenty-eight people attained the four fruits from Upagupta. (From the tenth volume of the Ashoka Sutra)
Upagupta Transforms the Tiger Cubs, Sacrifices His Body, and Attains the Dao Six
At that time, there was an Arhat named Upagupta, who lived in the Great Dati Lake Mountain Nada in the country of Mathura (Mathura, an ancient Indian city).
婆哆寺。去寺不遠。有一虎生子。未能覓食飢餓命終。優波笈多。以慈悲力與虎子食。有五百弟子。並未得道曰。何故乃與難眾生食。答曰。為解脫因故。時諸虎子壽命短促。將欲近死。笈多語虎子言。一切行無常。一切法無我。涅槃寂靜。汝於我所當生信心。于畜生道應生厭離。時諸虎子于笈多所。心生信敬。即便命終。生於摩偷羅國人中。及至七歲。笈多教化令其出家。於七年中得羅漢果。以神通力採種種華。供養笈多圍繞其側。諸未得道五百弟子白言。此諸同學年並尚少。云何已得神通功德。笈多答曰。皆是先虎子。笈多說法。五百弟子深生慚愧。斷除煩惱得阿羅漢果(出阿育王經第九卷)。
羅旬逾乞食不得思惟結解食土入泥洹七
佛在雞足山。時有婆羅門生子。令相師視之。師言。是子無相當名阿保。其父母聞之。無相雖長養之初不憐矜。到年十二足自生活。父母遂逐令去勿復來還。子不敢留遂行乞食。乃到祇洹。佛以大慈念其勤苦。即使阿難呼問之。能出家不。兒即歡喜愿為沙門。佛即以手而摩其頭。頭髮即墮袈裟著身。佛為立名名羅旬逾。時五部僧每出分衛。而羅旬逾所在之部以空缽還。佛敕比丘分以施之。如是非一。目連念言。是比丘僧自不得食。餘人何故悉復空還。我若共行猶有所得
【現代漢語翻譯】 現代漢語譯本 婆哆寺（地名）。離寺廟不遠的地方，有一隻老虎生了幼崽，因為無法覓食而飢餓致死。優波笈多（尊者名）以慈悲的力量給虎崽餵食。有五百個弟子，但都沒有得道，他們說：『為什麼你要給這些低賤的眾生餵食呢？』優波笈多回答說：『爲了讓他們得到解脫。』當時這些虎崽壽命很短，即將死亡。優波笈多對虎崽說：『一切行為都是無常的，一切法都是無我的，涅槃才是寂靜的。你們應當對我生起信心，對畜生道應當生起厭離。』當時這些虎崽對優波笈多心生信敬，隨即死去，轉生到摩偷羅國（地名）的人群中。等到七歲時，優波笈多教化他們出家，在七年中證得阿羅漢果。他們以神通力採摘各種各樣的花，供養優波笈多，圍繞在他身邊。那些沒有得道的五百弟子問道：『這些同學年紀還小，為什麼已經得到神通功德了呢？』優波笈多回答說：『他們都是先前的虎崽。』優波笈多說法，五百弟子深感慚愧，斷除煩惱，證得阿羅漢果。（出自《阿育王經》第九卷）
羅旬逾（人名）乞食沒有得到食物，思惟后解脫，吃土而入涅槃（佛教用語，指寂滅）。
佛陀在雞足山（山名）。當時有一個婆羅門生了一個兒子，讓相士看相。相士說：『這個孩子沒有相貌，可以叫阿保（人名）。』他的父母聽了之後，因為孩子沒有相貌，所以在養育之初就不憐愛他。等到十二歲，孩子能夠自己生活了，父母就趕他走，不讓他再回來。孩子不敢停留，於是開始乞食，來到了祇洹（地名）。佛陀以大慈悲心憐憫他的勤苦，就讓阿難（佛陀弟子）叫住他，問他能不能出家。孩子非常高興，願意做沙門。佛陀就用手摩他的頭，頭髮就掉落，袈裟穿在身上。佛陀為他取名羅旬逾。當時五部僧侶每次出去乞食，羅旬逾所在的僧侶總是空缽而回。佛陀告誡比丘分食物給他。像這樣不止一次。目連（佛陀弟子）心想：『這些比丘自己都得不到食物，為什麼還要全部空著缽回來呢？如果我和他一起去，應該能得到一些食物。』
【English Translation】 English version At Bodhi Temple (place name). Not far from the temple, a tiger gave birth to cubs, but they starved to death because they could not find food. Upagupta (name of a venerable one) fed the tiger cubs with the power of compassion. There were five hundred disciples, but none of them had attained enlightenment. They said, 'Why do you feed these lowly beings?' Upagupta replied, 'In order to liberate them.' At that time, these tiger cubs had short lives and were about to die. Upagupta said to the tiger cubs, 'All actions are impermanent, all dharmas are without self, and Nirvana is peaceful. You should have faith in me and be disgusted with the animal realm.' At that time, these tiger cubs had faith and reverence for Upagupta, and then died and were reborn among the people of Mathura (place name). When they were seven years old, Upagupta taught them to renounce the world, and in seven years they attained the Arhat fruit. They used their supernatural powers to pick all kinds of flowers to offer to Upagupta, surrounding him. Those five hundred disciples who had not attained enlightenment asked, 'These fellow students are still young, why have they already attained supernatural powers and merits?' Upagupta replied, 'They are all the former tiger cubs.' Upagupta preached the Dharma, and the five hundred disciples were deeply ashamed, cut off their afflictions, and attained the Arhat fruit. (From the ninth volume of the 'Ashoka Sutra')
Rashyashringa (person's name) did not get food when begging for alms, and after thinking, he was liberated, ate soil and entered Nirvana (Buddhist term, referring to extinction).
The Buddha was at Mount Kukkutapada (mountain name). At that time, a Brahmin had a son and asked a fortune teller to examine him. The fortune teller said, 'This child has no appearance and can be called Apava (person's name).' When his parents heard this, they did not love him at the beginning of his upbringing because the child had no appearance. When he was twelve years old and able to support himself, his parents drove him away and did not allow him to return. The child did not dare to stay, so he began to beg for food and came to Jetavana (place name). The Buddha, with great compassion, pitied his hard work and asked Ananda (Buddha's disciple) to stop him and ask him if he could renounce the world. The child was very happy and willing to become a Shramana. The Buddha then stroked his head with his hand, and his hair fell off and the kasaya robe was put on his body. The Buddha named him Rashyashringa. At that time, every time the five groups of monks went out to beg for alms, the monks with whom Rashyashringa was with always returned with empty bowls. The Buddha admonished the monks to share food with him. This happened more than once. Maudgalyayana (Buddha's disciple) thought, 'These monks cannot get food for themselves, why do they all return with empty bowls? If I go with him, I should be able to get some food.'
。佛知其意便與舍利弗俱。使目連與羅旬逾俱。各分為一部。佛告目連。我所在處汝不得往。目連即與羅旬逾俱行。適欲所至即便見佛。及與舍利弗而在其門。如是經歷過百億國。遂不得食。目連念言。我於今日定不得食。羅旬逾。時甚大饑極止恒水邊。目揵連。即還到于佛所。佛時缽中尚有餘食。即與目連。念言。我今饑甚。欲吞須彌尚謂不飽。但此少飯何足可食。佛告目連。且食此飯勿憂不足。目連即飯。飯既已飽缽中不空。唯舍利弗即念。羅旬逾。今未得食。當大饑苦。便白佛言。愿乞餘飯與羅旬逾。佛即告言。我不惜飯。但羅旬逾宿行果報不應得之。若謂不然。汝便可與。舍利弗便以飯與之。羅旬逾得即欲受飯。缽便下入地百丈。舍利弗以道力。手尋缽即得以還羅旬逾。適欲食之。便誤覆缽倒去。飯食皆散水中。羅旬逾還坐定意。自思念言。我每與諸比丘俱行。輒無所得空缽而還。舍利弗今以佛餘飯與我。輒復覆去。皆我罪報應當所受。便自思惟。結解垢除得羅漢道。即便食土而般泥洹。欲知羅旬逾者。惟衛佛時。身為凡人。常懷慳貪不肯佈施。時當欲飯脫衣布地恐飯粒落。有沙門過從其分衛。羅旬逾見謂之言。當何以相與。便以手捧土與沙門。沙門即咒愿言。是汝愚癡故耳。當使汝早得度脫。由來久遠展轉
【現代漢語翻譯】 現代漢語譯本 佛知道了他的想法，就和舍利弗（智慧第一的弟子）一起。讓目連（神通第一的弟子）和羅旬逾（一位比丘的名字）一起，各自分為一組。佛告訴目連：『我所在的地方你不能去。』目連就和羅旬逾一起走。剛要到達某個地方，就看見佛和舍利弗已經在那裡了。這樣經過了一百億個國家，最終也沒能得到食物。目連心想：『我今天肯定得不到食物了。』羅旬逾當時非常飢餓，他們停在恒河邊。目連就回到佛那裡。 當時佛的缽里還有剩餘的食物，就給了目連。目連心想：『我現在非常飢餓，想吞下須彌山（佛教中的聖山）都覺得不夠，這點飯怎麼夠吃呢？』佛告訴目連：『先吃這些飯，不要擔心不夠。』目連就開始吃飯，吃飽了之後，缽里還有剩餘的飯。只有舍利弗想到：『羅旬逾現在還沒得到食物，一定非常飢餓。』就對佛說：『希望要一些剩餘的飯給羅旬逾。』佛就告訴他：『我不是吝惜飯，只是羅旬逾過去的行為導致他現在不應該得到食物。如果你認為不是這樣，你可以給他。』舍利弗就把飯給了他。羅旬逾得到飯後，剛要接過來，缽就掉到地裡一百丈深。舍利弗用他的道力，用手去尋找缽，找到了並還給了羅旬逾。羅旬逾剛要吃，不小心把缽打翻了，飯都灑到水裡了。羅旬逾就坐下來，安定心神，自己思考：『我每次和各位比丘一起行走，總是空缽而歸，什麼也得不到。舍利弗現在把佛剩下的飯給我，我卻又打翻了，這都是我的罪報，應該承受的。』他就這樣思考，煩惱消除，證得了阿羅漢果位。然後就吃了土，入般泥洹（涅槃）。 想知道羅旬逾是誰嗎？在惟衛佛（過去七佛之一）時期，他還是個凡人的時候，常常懷有慳貪之心，不肯佈施。當時他正要吃飯，脫下衣服鋪在地上，怕飯粒掉落。有個沙門（出家人）路過，向他乞食。羅旬逾看見了，對他說：『我該給你什麼呢？』就用手捧起土給了沙門。沙門就祝願他說：『這是因為你的愚癡啊，應當讓你早日得到解脫。』由來已久，輾轉至今。
【English Translation】 English version Knowing his thoughts, the Buddha went with Shariputra (foremost in wisdom). He sent Maudgalyayana (foremost in supernatural powers) with Rāhula, each forming a group. The Buddha told Maudgalyayana, 'You must not go where I am.' Maudgalyayana then traveled with Rāhula. Whenever they were about to arrive somewhere, they would see the Buddha and Shariputra already there at the gate. This happened through a hundred billion lands, and they could not obtain any food. Maudgalyayana thought, 'I will certainly not get any food today.' Rāhula was very hungry at the time, so they stopped by the Ganges River. Maudgalyayana then returned to the Buddha. At that time, there was still some food left in the Buddha's bowl, which he gave to Maudgalyayana. Maudgalyayana thought, 'I am very hungry now; I could swallow Mount Sumeru (the sacred mountain in Buddhism) and still not be full. How can this little bit of rice be enough?' The Buddha told Maudgalyayana, 'Eat this rice first, and don't worry about it not being enough.' Maudgalyayana then began to eat, and after he was full, there was still rice left in the bowl. Only Shariputra thought, 'Rāhula has not yet received food and must be very hungry.' So he said to the Buddha, 'I wish to ask for some leftover rice to give to Rāhula.' The Buddha then told him, 'I am not stingy with the rice, but Rāhula's past actions mean that he should not receive it now. If you think otherwise, you may give it to him.' Shariputra then gave the rice to him. When Rāhula received the rice, just as he was about to take it, the bowl fell into the ground a hundred fathoms deep. Shariputra used his spiritual power to find the bowl with his hand and returned it to Rāhula. Just as he was about to eat it, he accidentally overturned the bowl, and all the rice scattered into the water. Rāhula then sat down and calmed his mind, thinking to himself, 'Every time I travel with the other monks, I always return with an empty bowl, getting nothing. Now Shariputra has given me the Buddha's leftover rice, and I have overturned it again. This is all my karmic retribution, which I should endure.' As he pondered this, his defilements were removed, and he attained the state of Arhat. Then he ate soil and entered Parinirvana (Nirvana). Do you want to know who Rāhula was? During the time of the Vipassi Buddha (one of the past seven Buddhas), when he was still an ordinary person, he often harbored stinginess and was unwilling to give alms. At that time, he was about to eat, and he took off his clothes and spread them on the ground, fearing that grains of rice would fall. A Shramana (mendicant monk) passed by and asked him for alms. Rāhula saw him and said, 'What should I give you?' He then took a handful of soil and gave it to the Shramana. The Shramana then blessed him, saying, 'This is because of your ignorance; may you be liberated early.' From a long time ago, it has been passed down until now.
生死。乃至於今所在之處輒不得食。於今得道食土泥洹。時羅旬逾與土沙門舍利弗是。罪福報應今雖得道故受宿殃。世人愚癡。謂行惡無罪。羅旬逾是其證也(出羅旬逾經)。
羅旬逾為乞食難得佛為分律以為五部八
佛在時眾僧被服。唯著純真死人雜衣弊帛。自後起比丘羅旬逾。每行分衛輒饑空還。佛知其宿行。使眾僧分律為五部。服色亦五種。令其日隨一部中行。遂制儀則。各舉所長名其服色。薩和多部。博通敏達導以法化。應著皂袈裟。迦葉維部。精勤勇快攝護眾生。應著木蘭袈裟。彌沙塞部。禪思入微究暢玄幽。應著青袈裟。摩訶僧耆部。勤學眾經敷說義理。應著黃袈裟。自爾已后便大得食。何以故。是羅旬逾。前世無德之所致也。阿難問佛言。羅旬逾前世無德。云何得作沙門。佛言。此羅旬逾宿世為賢者子。作人嫉妒。見沙門來分衛。輒逆閉門戶言。大人不在。沙門復至余家。復牽余家門戶閉之。亦言。大人不在。故今分衛不能得。適見他人佈施飲食歡喜行會。便復念言我亦欲作沙門。故今窮困如是(出遺教三昧經下卷)。
童子迦葉從尼所產八歲成道九
佛住舍衛城。時此城中有二姊妹。妊身未產出家為道。諸比丘尼見其腹相。即便驅出。以是因緣。往白世尊。世尊報言。在家
【現代漢語翻譯】 現代漢語譯本：生死輪迴不止，以至於如今他所在之處總是難以得到食物。現在他得道，卻只能以泥土為食而入涅槃。當時的羅旬逾（Rāśanyú，人名）與土沙門舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）就是例證。罪與福的報應真實不虛，即使得道，也要承受過去的業報。世人愚昧無知，認為作惡沒有罪報。羅旬逾就是他們的鑑證（出自《羅旬逾經》）。
羅旬逾乞食困難，佛陀因此分律為五部八
佛陀在世時，眾僧的服裝，只是穿著純粹的死人雜衣和破舊的布帛。後來出現了比丘羅旬逾，每次外出乞食總是空手而歸。佛陀知道他前世的因緣，於是讓眾僧分律為五部，服裝顏色也分為五種，讓他每天隨著一部去乞食。於是制定了儀則，各自舉出所長來命名其服裝顏色。薩和多部（Sarvāstivāda，說一切有部），博學通達，以法化導，應該穿皂色袈裟。迦葉維部（Kāśyapīya，飲光部），精進勤奮，勇猛快捷，攝護眾生，應該穿木蘭色袈裟。彌沙塞部（Mahīśāsaka，化地部），禪思入微，窮究玄妙幽深，應該穿青色袈裟。摩訶僧祇部（Mahāsāṃghika，大眾部），勤奮學習眾多經典，敷衍解說義理，應該穿黃色袈裟。自從那以後，羅旬逾便能得到很多食物。為什麼呢？這是羅旬逾前世沒有積德所導致的。阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）問佛陀說：『羅旬逾前世沒有積德，怎麼能做沙門呢？』佛陀說：『這個羅旬逾前世是賢者的兒子，為人嫉妒。看見沙門前來乞食，總是反過來關閉門戶，說：「大人不在。」沙門又到其他人家，他又牽著其他人家門戶關閉，也說：「大人不在。」所以今生乞食不能得到。偶爾看見他人佈施飲食，歡喜行會，便又念道我也想做沙門。』所以今生才如此窮困潦倒（出自《遺教三昧經》下卷）。
童子迦葉從尼姑所生，八歲成道九
佛陀住在舍衛城（Śrāvastī，古印度城市）。當時此城中有兩姐妹，懷孕未生產就出家修道。各位比丘尼看見她們的腹部隆起的樣子，就驅逐了她們。因為這個因緣，（比丘尼們）前去稟告世尊（Bhagavan，佛陀的稱號之一）。世尊回答說：『在家……』
【English Translation】 English version: The cycle of birth and death continues, to the point that wherever he is now, he rarely gets food. Now he has attained the Way, but can only eat mud and enter Nirvana. At that time, Rāśanyú (name of a person) and the earth-dwelling Śāriputra (one of the ten major disciples of the Buddha, known for his wisdom) are examples of this. The retribution of sin and blessing is real and true; even if one attains the Way, one must still bear the karmic consequences of the past. Worldly people are ignorant and foolish, thinking that doing evil has no consequences. Rāśanyú is their proof (from the Rāśanyú Sutra).
Rāśanyú had difficulty begging for food, so the Buddha divided the Vinaya into five parts eight.
When the Buddha was alive, the monks' clothing consisted only of pure, mixed clothes of the dead and tattered cloth. Later, the Bhikshu Rāśanyú appeared, and every time he went out begging, he would return empty-handed. The Buddha knew his past causes, so he had the monks divide the Vinaya into five parts, and the colors of the clothing were also divided into five types, so that he could go begging with one part each day. So, rules were established, and each part named its clothing color according to its strengths. The Sarvāstivāda (the 'All Exists' school), learned and insightful, guiding with the Dharma, should wear black robes. The Kāśyapīya (the 'Kāśyapa' school), diligent and quick, protecting sentient beings, should wear magnolia-colored robes. The Mahīśāsaka (the 'Territory Ruler' school), deeply immersed in meditation, thoroughly investigating the profound and mysterious, should wear blue robes. The Mahāsāṃghika (the 'Great Assembly' school), diligently studying many scriptures, elaborating and explaining the meaning, should wear yellow robes. Since then, Rāśanyú has been able to get a lot of food. Why? This is because Rāśanyú did not accumulate merit in his previous life. Ānanda (one of the ten major disciples of the Buddha, known as the most learned) asked the Buddha, 'Rāśanyú did not accumulate merit in his previous life, how could he become a Shramana?' The Buddha said, 'This Rāśanyú was the son of a virtuous man in his previous life, and he was jealous. When he saw a Shramana coming to beg for food, he would turn around and close the door, saying, "The master is not here." The Shramana went to another house, and he pulled the door of the other house closed, also saying, "The master is not here." Therefore, he cannot get food in this life. Occasionally, he saw others giving food and drink, joyfully holding gatherings, and then he thought, "I also want to be a Shramana." That is why he is so poor and destitute in this life' (from the lower volume of the Legacy Teaching Samadhi Sutra).
The boy Kāśyapa was born from a nun and attained the Way at the age of eight nine.
The Buddha was staying in Śrāvastī (an ancient Indian city). At that time, there were two sisters in this city who left home to practice the Way while pregnant but before giving birth. The Bhikshunis, seeing the appearance of their bulging abdomens, expelled them. Because of this cause, (the Bhikshunis) went to report to the Bhagavan (one of the titles of the Buddha). The Bhagavan replied, 'At home...'
妊身可得無罪。此比丘尼後生男兒。字童子迦葉。至年八歲。出家為道成阿羅漢。共十六群比丘。各持澡罐到阿耆羅河邊。澡洗入水仰覆浮戲。度河拍水沐浴。爾時波斯匿王。在重樓上四望觀看。王未信佛法。見是事已倍生不信。即語末利夫人言汝家所事福田大士。深信無疑何不顧看。即答王言。或是年少出家。始受具足未知戒律。或世尊未制此戒是故爾耳。童子迦葉。以其天耳聞王語聲。即語諸伴。王倍不信末利夫人心生不悅。今當令彼發歡喜心。皆言善哉。各捉澡罐盛中水以著於前。結加趺坐次第行列。凌虛而游于王殿上空中而過。末利夫人在露處坐。見坐影已即便仰觀。見次第行列結加趺坐前有澡罐乘虛而去似如雁王。見是事已心大歡喜。即白王言。看我家福田神德如是。王見是已心大歡喜。作如是言。善哉善哉。我得善利。愿佛世尊及比丘僧。盡壽在國為良福田。佛聞是事。即便制戒令不復爾(出僧祇律第十九卷十誦亦同)。
末闡提降伏惡龍十
罽賓國稻始結秀。龍王阿羅婆樓。注大洪雨禾稻沒死。時大德末闡提比丘等五人。從波咤利弗國。飛騰虛空至雪山邊。阿羅婆樓池中。即於水上行住坐臥。龍王眷屬入白龍王。龍王嗔忿作諸神力。暴風疾雨雷電霹靂。山巖崩倒樹木摧折。身出煙火雨大礫
【現代漢語翻譯】 現代漢語譯本 懷孕可以免除罪過。這位比丘尼後來生了個男孩，名叫童子迦葉（Kumara Kashyapa，一位著名的阿羅漢）。到八歲時，出家修行證得阿羅漢果。他和十六群比丘，各自拿著澡罐來到阿耆羅河（Ajira River）邊，洗浴並在水中仰臥、俯臥嬉戲，渡河、拍水沐浴。當時，波斯匿王（King Pasenadi，拘薩羅國的國王）在重樓上四處觀望。國王不相信佛法，見到此事後更加不信，就對末利夫人（Mallika，波斯匿王的王后，虔誠的佛教徒）說：『你家所供養的福田大士，你深信不疑，為何不看看？』末利夫人回答說：『或許是年少出家，剛受具足戒，還不瞭解戒律；或許是世尊尚未制定此戒，所以才這樣。』童子迦葉用天耳聽到了國王的話，就對他的同伴們說：『國王更加不信，末利夫人心中不悅，現在應當讓他們生起歡喜心。』大家都說：『好啊。』於是各自拿著澡罐，盛滿水放在身前，結跏趺坐，依次排列，凌空飛行，從國王的宮殿上空飛過。末利夫人在露天處坐著，看到影子后就抬頭觀看，見到他們依次排列，結跏趺坐，前面放著澡罐，乘空而去，像雁王一樣。見到此事後，心中非常歡喜，就告訴國王說：『看看我家福田的神德就是這樣。』國王見到此事後，心中非常歡喜，說：『好啊，好啊，我得到了善利。愿佛世尊和比丘僧，終身在我國作為良田福地。』佛陀聽到此事後，就制定戒律，禁止再發生這樣的事（出自《僧祇律》第十九卷，《十誦律》也有相同記載）。
末闡提（Mahantadeva，一位阿羅漢）降伏惡龍
在罽賓國（Kashmir），稻子剛開始結穗的時候，龍王阿羅婆樓（Aravāla，一條惡龍）降下大洪水，淹沒了禾苗，導致死亡。當時，大德末闡提比丘等五人，從波咤利弗國（Pataliputra，古印度城市）騰空飛到雪山邊，阿羅婆樓的池塘中，就在水上行走、站立、坐臥。龍王的眷屬進入稟告龍王。龍王嗔怒，施展各種神通，颳起暴風，降下急雨，雷電交加，山巖崩塌，樹木摧折，身上冒出煙火，降下大冰雹。
【English Translation】 English version Pregnancy can be without sin. This Bhikkhuni later gave birth to a boy, named Kumara Kashyapa (a well-known Arhat). At the age of eight, he renounced the world and attained Arhatship. Together with sixteen groups of Bhikkhus, each carrying a water pot, they went to the Ajira River to bathe and play in the water, lying face up and face down, crossing the river, splashing water, and bathing. At that time, King Pasenadi (King of Kosala) was watching from a high tower. The king did not believe in the Buddha's teachings, and upon seeing this, his disbelief grew stronger. He said to Queen Mallika (Queen of Pasenadi, a devout Buddhist): 'You have unwavering faith in the great field of merit that your family serves. Why don't you take a look?' Queen Mallika replied: 'Perhaps they are young monks who have just received full ordination and do not yet know the precepts, or perhaps the World Honored One has not yet established this precept, that is why they are doing this.' Kumara Kashyapa heard the king's words with his divine ear and said to his companions: 'The king's disbelief has increased, and Queen Mallika is displeased. Now we should make them rejoice.' They all said: 'Good.' So they each took their water pots, filled them with water, placed them in front of themselves, sat in the lotus position, arranged themselves in order, and flew through the air, passing over the king's palace. Queen Mallika was sitting in an open place, and when she saw the shadows, she looked up and saw them arranged in order, sitting in the lotus position, with water pots in front of them, flying through the air like goose kings. Upon seeing this, her heart was filled with great joy, and she said to the king: 'Look at the divine power of my family's field of merit.' When the king saw this, his heart was filled with great joy, and he said: 'Good, good, I have obtained good benefits. May the Buddha, the World Honored One, and the Sangha of Bhikkhus, be a good field of merit in my country for the rest of my life.' When the Buddha heard of this, he established a precept forbidding such things from happening again (from the Sarvastivada Vinaya, Volume 19; the Dasabhumi Sutra also has the same account).
Mahantadeva (an Arhat) Subdues the Evil Dragon
In Kashmir, when the rice was just beginning to sprout, the Dragon King Aravāla (an evil dragon) caused a great flood, which submerged the rice seedlings and caused them to die. At that time, the virtuous Bhikkhu Mahantadeva and five others, flew from Pataliputra to the edge of the Himalayas, to the pond of Aravāla, and walked, stood, sat, and lay on the water. The Dragon King's attendants went in to report to the Dragon King. The Dragon King was angry and displayed various supernatural powers, causing violent winds, heavy rain, thunder, and lightning, causing mountains to collapse, trees to break, and emitting smoke and fire from his body, and causing large hailstones to fall.
石。欲令大德末闡提怖。復喚兵眾猶不能伏。末闡提言。汝令諸天一切世人悉來怖我一毛不動。汝若取須彌及諸小山。躑置我上我亦不動。乃至漸以法味教化示之令其喜伏。龍王聞法即受歸戒。與其眷屬俱為弟子。雪山鬼夜叉犍撻婆鳩槃茶鬼聞皆信伏亦為弟子。咸見道跡。末闡提語諸龍鬼。從今以後莫生嗔恚殘害人民損敗禾稻。當生慈心令得安樂。即皆稽首稟受教戒。以寶床與末闡提坐。龍王立侍以扇扇之。罽賓揵陀勒叉國民。見是事已大生恭敬。悉來聽法多得道果(出善見律毗婆沙第二卷)。
摩哂陀化天愛帝須王十一
阿育王時。佛已泥洹。二百餘年。時摩哂陀比丘。到師子洲中。時王欲行獵。有一樹神。欲令王得見摩哂陀。樹神化作一鹿。去王不遠示現啖草而便徐行。王見化鹿即張弓攝箭引弓欲射。王復念言。我當諦射此鹿。鹿仍迴向阇婆陀羅路而走。王即逐后。到阇婆陀羅。去摩哂陀不遠而滅。時摩哂陀見王已近。而作是念。今以神力令王正見我一人不見餘人。大德摩哂陀即喚王名。帝須汝來。王聞喚已。而便念言。今此國中誰敢喚我名者。此何等人。著赤衣服割截而成。喚我名字。生狐疑心。此是何等。為是人乎。為是鬼神耶。摩哂陀答言。沙門釋種法子。為哀愍王。從閻浮利地。故來到此耳
【現代漢語翻譯】 現代漢語譯本 石。想要讓末闡提（末闡提：Arhat，阿羅漢）感到恐懼，又召集士兵，仍然無法使他屈服。末闡提說：『你即使讓諸天和所有世人一起來恐嚇我，我一根毫毛也不會動。你如果拿來須彌山以及其他小山，堆放在我身上，我也不會動。』 最終逐漸用佛法的滋味教化他們，讓他們喜悅而降伏。龍王聽聞佛法后，立即接受歸依和戒律，和他的眷屬一起成為弟子。雪山上的鬼、夜叉、犍撻婆（犍撻婆：Gandharva，一種天神）、鳩槃茶鬼（鳩槃茶鬼：Kumbhanda，守門鬼）聽聞后都信服，也成為弟子，都見到了修道的軌跡。末闡提告訴眾龍鬼：『從今以後，不要再生氣、殘害人民、損害莊稼。應當生起慈悲心，使他們得到安樂。』 眾龍鬼都叩頭接受教誨和戒律，用寶床請末闡提坐下，龍王站在一旁用扇子為他扇風。罽賓（罽賓：Kashmir）和揵陀勒叉（揵陀勒叉：Gandhara）的國民看到這件事後，都非常恭敬，前來聽聞佛法，很多人都證得了道果。（出自《善見律毗婆沙》第二卷）
摩哂陀（摩哂陀：Mahinda，人名）教化天愛帝須王（天愛帝須王：Devanampiya Tissa，斯里蘭卡國王）十一
阿育王（阿育王：Ashoka，印度孔雀王朝國王）時期，佛陀已經涅槃二百多年。當時，摩哂陀比丘來到師子洲（師子洲：Sri Lanka，斯里蘭卡）。當時國王想要去打獵，有一位樹神，想要讓國王見到摩哂陀。樹神變化成一隻鹿，距離國王不遠，顯現出來吃草，然後慢慢地走。國王看到變化的鹿，就張弓搭箭，拉弓想要射它。國王又想：『我應當仔細地射這隻鹿。』 鹿卻轉向阇婆陀羅（阇婆陀羅：Cetiya-Pabbata）的路跑去。國王就追趕在後面，到了阇婆陀羅，距離摩哂陀不遠就消失了。當時摩哂陀看到國王已經靠近，就想：『現在用神力讓國王只能看見我一個人，看不見其他人。』 大德摩哂陀就呼喚國王的名字：『帝須（帝須：Tissa），你來。』 國王聽到呼喚后，就想：『現在這個國家裡，誰敢呼喚我的名字？這個人是誰？穿著紅色的衣服，裁剪而成，呼喚我的名字。』 心中產生懷疑，『這是什麼？是人嗎？還是鬼神呢？』 摩哂陀回答說：『沙門，釋迦牟尼佛的後裔，爲了憐憫國王，從閻浮利地（閻浮利地：Jambudvipa，古印度）特意來到這裡。』
【English Translation】 English version Shi. Desiring to make the Arhat Mahinda (Mahinda: Arhat) afraid, he summoned troops, yet still could not subdue him. Mahinda said, 'Even if you bring all the gods and all the people of the world to frighten me, not a single hair of mine will move. If you were to take Mount Sumeru and other small mountains and place them on me, I would still not move.' Eventually, he gradually taught them with the flavor of the Dharma, causing them to rejoice and submit. The Dragon King, upon hearing the Dharma, immediately accepted refuge and precepts, and together with his retinue, became disciples. The ghosts, Yakshas, Gandharvas (Gandharva: a type of celestial being), and Kumbhanda ghosts (Kumbhanda: a gate-keeper ghost) of Snow Mountain, upon hearing this, all believed and submitted, also becoming disciples, and all saw the path of practice. Mahinda told the dragon ghosts, 'From now on, do not generate anger, harm people, or damage crops. You should generate compassion and bring them peace and happiness.' All the dragon ghosts bowed their heads and received the teachings and precepts, offering Mahinda a jeweled bed to sit on, while the Dragon King stood by his side, fanning him with a fan. The people of Kashmir (Kashmir) and Gandhara (Gandhara) , upon seeing this, developed great reverence and came to listen to the Dharma, and many attained the fruit of the Path. (From the Samantapasadika, Volume 2)
Mahinda's Conversion of King Devanampiya Tissa (Devanampiya Tissa: King of Sri Lanka) Eleven
During the time of King Ashoka (Ashoka: King of the Mauryan Dynasty in India), more than two hundred years after the Buddha's Nirvana, the Bhikkhu Mahinda arrived in Sri Lanka (Sri Lanka). At that time, the king wanted to go hunting, and a tree spirit, desiring to have the king see Mahinda, transformed into a deer, appearing not far from the king, showing itself eating grass and then slowly walking away. The king saw the transformed deer and drew his bow, nocking an arrow and pulling back the bow, intending to shoot it. The king then thought, 'I should carefully shoot this deer.' The deer, however, turned towards the Cetiya-Pabbata (Cetiya-Pabbata) road and ran away. The king pursued it, arriving at Cetiya-Pabbata, where it disappeared not far from Mahinda. At that time, Mahinda, seeing that the king had approached, thought, 'Now I will use my spiritual power to allow the king to see only me, and not see anyone else.' The Venerable Mahinda then called out the king's name, 'Tissa (Tissa), come here.' Upon hearing the call, the king thought, 'Now, in this country, who dares to call me by my name? Who is this person? Wearing red robes, cut and sewn together, calling my name.' Doubt arose in his mind, 'What is this? Is it a human? Or is it a ghost or spirit?' Mahinda replied, 'A Shramana, a descendant of Shakyamuni Buddha, out of compassion for the king, has come here from Jambudvipa (Jambudvipa: ancient India).'
。爾時天愛帝須王。與阿育王以有書信。遙作知識貢致珍寶。更相報答。法師乃曰。我有三寶以獻于王。非彼天愛世間匹也。即為王說三歸依法。王受三歸為優婆塞。復以釋法報。示天愛帝須王。于獵場中。即復思憶。阿育王書有釋種子。即投弓箭熟相問訊。法師為說經並受三歸。即便遣摩哂陀。喚沙彌修摩那。今應說法。汝可唱轉法輪。修摩那言。我今當唱令聲何至。答言。使聲滿師子國。時修摩那即入第四禪。從禪定起唱轉法輪。師子國民俱聞之。虛空諸神天悉會。三唱已竟。摩哂陀便為說法。天人無數皆得道跡(出善見律毗婆沙第二卷)。
分那先為下賤善知方宜遇佛得道十二
有那利國近南海邊。其中人民采真珠栴檀。以為常業。國有一家兄弟二人。父母終亡欲求分異。家有一奴名分那。年少聰了善能賈販。入海治生無事不知。居家財物分為一分。以奴分那持作一分。兄弟擲籌弟得分那。將妻子空手出舍。時世饑儉雖得分那恐不相活以為愁憂。奴分那白大家言。愿莫愁憂分那作計。月日之中當令勝大家。郎言。若審能爾放汝為良人。大家夫人有私珠物。與分那作本。時海潮來。城內人民至水邊取薪。分那持珠物至城外。見一乞兒負薪。薪中有牛頭栴檀香。可治重病。一兩直千兩金。時世有一不可
【現代漢語翻譯】 現代漢語譯本 當時，天愛帝須王（Devanampiya Tissa，斯里蘭卡國王）與阿育王（Ashoka，孔雀王朝國王）互通書信，遙致敬意，互贈珍寶，以示友好。法師（Mahinda，摩哂陀）便說：『我有三寶可以獻給大王，這並非世間的天愛帝須王所能比擬的。』隨即為國王宣說三歸依法。國王接受三歸依，成為優婆塞（Upasaka，在家男居士）。又以釋法（佛教教義）告知天愛帝須王。在獵場中，他回憶起阿育王書信中提到的釋迦牟尼佛的種子（佛法）。於是放下弓箭，以禮相問。法師為他說法，併爲他授三歸依。隨即派遣摩哂陀（Mahinda）去召喚沙彌修摩那（Sumana），說：『現在應該說法，你可以唱轉法輪（Dhammacakkappavattana Sutta，初轉法輪經）。』修摩那（Sumana）說：『我現在要唱誦，聲音能傳到哪裡呢？』回答說：『讓聲音充滿師子國（Sinhala，斯里蘭卡古稱）。』當時，修摩那（Sumana）立即進入第四禪定。從禪定中起身，唱誦轉法輪（Dhammacakkappavattana Sutta，初轉法輪經）。師子國（Sinhala）的國民都聽到了。虛空中的諸神天人都聚集在一起。三次唱誦完畢，摩哂陀（Mahinda）便開始說法，無數天人都證得了道跡（Patha，修行證果的階位）。（出自《善見律毗婆沙》第二卷）
分那先（Punnaka）善於瞭解情況，遇到佛陀而得道十二
在那利國（Nalikeradvipa），靠近南海邊，那裡的人民以採集珍珠和旃檀（Sandalwood）為生。國中有一戶人家，兄弟二人，父母去世后想要分家。家中有一個奴僕名叫分那（Punnaka），年紀雖小卻聰明伶俐，擅長經商，出海謀生，無所不知。家中的財物分為兩份，一份是家產，一份是奴僕分那（Punnaka）。兄弟二人擲骰子，弟弟得到了分那（Punnaka）。弟弟帶著妻子空手離開家。當時正值饑荒，弟弟雖然得到了分那（Punnaka），卻擔心無法生存，為此憂愁。奴僕分那（Punnaka）對主人說：『請不要憂愁，分那（Punnaka）自有辦法。一個月之內，一定能勝過哥哥。』主人說：『如果真能這樣，我就放你為自由人。』主人的妻子有一些私藏的珍珠，交給分那（Punnaka）作為本錢。當時海潮來臨，城裡的人民到水邊撿柴。分那（Punnaka）帶著珍珠到城外，看見一個乞丐揹著柴，柴中有一塊牛頭旃檀香（Red Sandalwood），可以治療重病。一兩價值千兩黃金。當時世上有一種無法
【English Translation】 English version At that time, King Devanampiya Tissa exchanged letters with King Ashoka, showing respect from afar and sending treasures as gifts to each other. The Dharma teacher (Mahinda) then said, 'I have the Three Jewels to offer to the King, which cannot be compared to what King Devanampiya Tissa of this world possesses.' He then explained the Three Refuges to the King. The King accepted the Three Refuges and became a Upasaka (lay devotee). He also informed King Devanampiya Tissa about the Dharma (Buddhist teachings). In the hunting field, he recalled the seeds of Shakyamuni Buddha (the Dharma) mentioned in King Ashoka's letter. So he put down his bow and arrows and greeted him respectfully. The Dharma teacher preached the Dharma to him and gave him the Three Refuges. Then he sent Mahinda to summon the novice monk Sumana, saying, 'Now you should preach the Dharma; you can chant the Dhammacakkappavattana Sutta (The First Sermon).' Sumana said, 'Where will my voice reach when I chant?' He replied, 'Let the voice fill the land of Sinhala (ancient Sri Lanka).' At that time, Sumana immediately entered the fourth Jhana (meditative state). Rising from the Jhana, he chanted the Dhammacakkappavattana Sutta (The First Sermon). The people of Sinhala all heard it. The gods and deities in the sky all gathered. After chanting three times, Mahinda began to preach the Dharma, and countless gods and humans attained the Path (stages of enlightenment). (From the Samantapasadika, Vinaya Commentary, Volume 2)
Punnaka, being skilled in understanding situations, encountered the Buddha and attained enlightenment, twelve
In Nalikeradvipa, near the South Sea, the people there made a living by collecting pearls and sandalwood. In that country, there was a family with two brothers. After their parents passed away, they wanted to divide the family property. In the house, there was a servant named Punnaka, who was young but intelligent, skilled in business, and knowledgeable about everything related to seafaring. The family property was divided into two parts, one being the family assets and the other being the servant Punnaka. The brothers cast lots, and the younger brother got Punnaka. The younger brother left the house empty-handed with his wife. At that time, there was a famine, and although the younger brother got Punnaka, he was worried that he would not be able to survive. The servant Punnaka said to his master, 'Please do not worry, Punnaka has a plan. Within a month, I will surely surpass your elder brother.' The master said, 'If you can really do that, I will set you free.' The master's wife had some privately hidden pearls, which she gave to Punnaka as capital. At that time, the tide came in, and the people in the city went to the water's edge to collect firewood. Punnaka took the pearls to the outside of the city and saw a beggar carrying firewood. In the firewood, there was a piece of Red Sandalwood, which could cure serious illnesses. One ounce was worth a thousand ounces of gold. At that time, there was an incurable
常得。分那識之。以金錢二枚買得持歸。破作數十段。時有長者得重病。當得此牛頭栴檀二兩合藥。求不能得。分那持往即得二千兩金。如是賣盡所得不貲富兄十倍大家感念。分那不違言誓。放為良人隨意所樂。分那辭行學道。到舍衛國為佛作禮。長跪白佛。所出微賤心樂道德。唯愿世尊垂慈濟度。佛言善來。分那頭髮即墮法衣著身。即成沙門。佛為說法尋得羅漢道。坐自思惟。今得六通存亡自由。皆主人之恩。今當往度並化國人。於時尊者分那往到本國至主人家。主人歡喜請坐設食。食訖澡手。飛昇虛空。分身散體。體出水火。光明洞照從上來下。告主人曰。此之神德皆是主人放舍之福。往到佛所所學如此。主人答言。神化微妙。愿見世尊受其教訓。分那答言。但當至心供設饌具。佛三達智必自來矣。即便設供宿昔已辦。向舍衛國稽首長跪燒香請佛。唯愿屈尊廣度一切。佛知其意。即與五百羅漢。各以神足往到其舍。國王人民莫不驚肅。來至佛所五體投地。卻坐王位。食畢澡訖。佛為主人及王官屬。廣陳明法。皆受五戒為佛弟子。起住佛前。嘆分那曰。在家精勤出家得道。神德高遠家國蒙度。我當云何以報其恩。於是世尊嘆分那。而說偈言。
心已休息 言行亦止 從止解脫 寂然歸滅 棄欲無著
【現代漢語翻譯】 現代漢語譯本： 分那（Purna，人名）經常得到。他辨認出那是牛頭栴檀，用兩枚金幣買下帶回家，將其分成數十段。當時有位長者得了重病，需要兩兩牛頭栴檀來配藥，卻求之不得。分那將栴檀拿去，立即得到了兩千兩黃金。像這樣全部賣完后，所得財富是主人的十倍，大家都很感激他。分那沒有違背誓言，放他成為自由人，隨心所欲。分那告別後去學道，到達舍衛國，向佛陀行禮，長跪稟告佛陀：『我出身卑微，但內心喜愛道德，只希望世尊慈悲救度。』佛陀說：『善來。』分那的頭髮立即脫落，法衣穿在身上，立刻成了沙門（Shramana，出家修道者）。佛陀為他說法，不久他就證得了羅漢道。他靜坐思惟，如今已得六神通，存亡自在，都是主人的恩德。現在應當前去度化主人和全國人民。當時，尊者分那回到自己的國家，來到主人的家中。主人歡喜地請他坐下，設宴款待。飯後洗手，分那飛昇到空中，分身散體，身體發出水火，光明照亮四方，從上而下。他告訴主人說：『這些神通功德，都是主人放我自由的福報。我到佛陀那裡所學到的就是這些。』主人回答說：『神通變化真是微妙，希望能夠見到世尊，接受他的教誨。』分那回答說：『只要您誠心誠意地準備齋飯，佛陀以他的三達智，必定會親自前來。』主人立即準備供養，連夜辦好。他面向舍衛國，稽首長跪，燒香請佛：『唯愿佛陀屈尊降臨，廣度一切眾生。』佛陀知道他的心意，就與五百羅漢，各自以神通來到他的住所。國王和人民無不震驚肅敬，來到佛陀面前，五體投地。國王退回坐到自己的王位上。用齋完畢，洗手之後，佛陀為主人以及王室官員，廣泛闡述佛法，他們都受了五戒，成為佛陀的弟子。他們站立在佛陀面前，讚歎分那說：『在家時精進勤奮，出家后得道，神通功德高遠，使國家百姓蒙受救度。我應當如何報答他的恩德呢？』於是，世尊讚歎分那，並說了偈語： 『心已休息，言行亦止，從止解脫，寂然歸滅，棄欲無著。』
【English Translation】 English version: Purna (name of a person) often obtained it. He recognized it as sandalwood from the head of an ox and bought it for two gold coins, bringing it home and dividing it into dozens of pieces. At that time, there was an elder who was seriously ill and needed two 'liang' (a unit of weight) of this ox-head sandalwood to mix with medicine, but he could not find it. Purna took the sandalwood and immediately received two thousand 'liang' of gold. After selling all of it, his wealth was ten times that of his master, and everyone was grateful to him. Purna did not break his vow and released him to be a free man, to do as he pleased. Purna bid farewell and went to study the Dharma, arriving at Shravasti (ancient Indian city), where he bowed to the Buddha and knelt to report: 'I come from a humble background, but my heart loves morality. I only hope that the World Honored One will have compassion and save me.' The Buddha said, 'Welcome.' Purna's hair immediately fell off, and the Dharma robes clothed his body, and he immediately became a Shramana (wandering ascetic). The Buddha preached the Dharma to him, and soon he attained the state of Arhat (one who has attained enlightenment). He sat in meditation, thinking, 'Now I have attained the six supernormal powers, and I am free to live or die, all thanks to the kindness of my master. Now I should go and liberate my master and the people of the country.' At that time, Venerable Purna returned to his country and came to his master's house. The master happily invited him to sit down and prepared a feast. After eating and washing his hands, Purna flew into the sky, dividing his body into many, his body emitting water and fire, and the light illuminated all directions, from top to bottom. He told his master, 'These miraculous virtues are all the blessings of your releasing me. This is what I have learned from the Buddha.' The master replied, 'The miraculous transformations are truly wonderful. I hope to see the World Honored One and receive his teachings.' Purna replied, 'As long as you sincerely prepare offerings of food, the Buddha, with his three kinds of knowledge, will surely come himself.' The master immediately prepared the offerings, working through the night. He faced Shravasti, bowed and knelt, burned incense, and invited the Buddha: 'I hope that the Buddha will condescend to come and liberate all beings.' The Buddha knew his intention and, together with five hundred Arhats, each using their supernatural powers, came to his residence. The king and the people were all shocked and respectful, and they came before the Buddha, prostrating themselves on the ground. The king retreated and sat on his throne. After the meal was finished and his hands were washed, the Buddha extensively explained the Dharma to the master and the royal officials, and they all took the five precepts and became disciples of the Buddha. They stood before the Buddha, praising Purna, saying, 'He was diligent and hardworking at home, and after leaving home he attained the Way. His miraculous virtues are lofty and far-reaching, and he has saved the country and its people. How should I repay his kindness?' Thereupon, the World Honored One praised Purna and spoke this verse: 『The mind has rested, speech and action have ceased, liberated from cessation, silently returning to extinction, abandoning desires without attachment.』
缺三界障 望意已絕 是謂上人 在㵵若野 平地高岸 應真所過 莫不蒙祐 彼樂空閑 眾人不能 快哉無淫 無所欲求
主人及王益加歡喜。供養七日。得須陀洹道(出法句經第一卷)。
摩訶迦天時熱現涼風細雨十三
佛住庵羅聚落庵羅林中。與眾比丘俱。時有質多羅長者。白上座言。唯愿諸尊。於此林中受我請食。時諸上座默然。諸上座著衣持缽。至長者舍就座而坐。長者自手供養種種飲食。澡嗽畢聽說法。諸上座為長者說法。示教利喜。諸上座食蘇酪蜜飽。于春後日時熱行極。有一下座。名摩訶迦。白諸上座。今日大熱我欲起雲雨扇微風。上座答言。能爾者佳。時摩訶迦即入三昧。如其正受。應時云起細雨微下。涼風亹亹從四方來至精舍門。即止神通還於自房。時長者作是念。最下座比丘而能有此大神通力。況復中上。禮諸比丘。隨摩訶迦至此住房。禮足白言。尊者我欲得見神足現化。摩訶迦言。長者勿用見是。三請不許。長者猶復重請。摩訶迦語長者言。汝且出外聚集乾草。以㲲覆上。長者如教聚薪成積。來白尊者。摩訶迦即入火光三昧。于戶鉤孔中出火炎。光燒其積薪都盡。唯白㲲不然。語長者言。汝今見不。答言。已見。實為奇特。摩訶迦語長者言。當知此
【現代漢語翻譯】 現代漢語譯本 『缺三界障』：擺脫了對欲界、色界、無色界的障礙。 『望意已絕』：斷絕了攀緣之心。 『是謂上人』：這樣的人被稱為高尚的人。 『在㵵若野』：居住在寂靜的曠野中。 『平地高岸』：即使在平坦的土地上，也如同在高高的岸邊一樣安穩。 『應真所過』：阿羅漢所經過的地方。 『莫不蒙祐』：沒有不受到庇佑的。 『彼樂空閑』：他們樂於享受空寂和閑暇。 『眾人不能』：這是常人難以做到的。 『快哉無淫』：多麼快樂啊，沒有邪念。 『無所欲求』：沒有任何貪求。
主人和國王更加歡喜，供養了七天。證得了須陀洹道（Sotapanna-path，預流果）。（出自《法句經》第一卷）。
摩訶迦（Mahakashyapa，大迦葉）在炎熱的時候顯現出涼風細雨。
佛陀住在庵羅（Amra，芒果）聚落的庵羅林中，與眾多比丘在一起。當時有質多羅（Chittara）長者，對上座比丘們說：『唯愿諸位尊者，在此林中接受我的齋飯供養。』當時，各位上座比丘默然應允。各位上座比丘穿好衣服，拿著缽，來到長者家中，就座而坐。長者親自供養各種飲食。洗漱完畢后，聽聞佛法。各位上座比丘為長者說法，開示教導，令其歡喜。各位上座比丘吃飽了酥油、乳酪和蜂蜜，在春末炎熱的午後行走非常疲憊。有一位下座比丘，名叫摩訶迦（Mahakashyapa，大迦葉），對各位上座比丘說：『今日天氣炎熱，我想要興起雲雨，扇動微風。』上座比丘回答說：『如果能這樣，那就太好了。』當時，摩訶迦（Mahakashyapa，大迦葉）立即進入三昧（Samadhi，禪定）。當他進入正定時，立刻云起，細雨微微落下，涼風習習地從四面八方吹來，一直吹到精舍的門口才停止。隨即停止神通，回到自己的房間。當時，長者心中想：『最下座的比丘都能有如此大的神通力，更何況是中座和上座呢？』於是禮拜各位比丘，跟隨摩訶迦（Mahakashyapa，大迦葉）來到他的房間，禮拜他的雙足，說道：『尊者，我想要得見您的神足顯化。』摩訶迦（Mahakashyapa，大迦葉）說：『長者，不要看這些。』長者三次請求，摩訶迦（Mahakashyapa，大迦葉）都沒有答應。長者仍然再次懇請。摩訶迦（Mahakashyapa，大迦葉）對長者說：『你先到外面聚集乾草，用毛毯覆蓋在上面。』長者按照摩訶迦（Mahakashyapa，大迦葉）的指示，聚集柴薪堆積起來，然後來告訴尊者。摩訶迦（Mahakashyapa，大迦葉）立即進入火光三昧（Tejo kasina Samadhi，火光三昧），從門上的鉤孔中放出火焰，將堆積的柴薪全部燒盡，只有白色的毛毯沒有燃燒。摩訶迦（Mahakashyapa，大迦葉）對長者說：『你現在看到了嗎？』長者回答說：『已經看到了，真是太神奇了。』摩訶迦（Mahakashyapa，大迦葉）對長者說：『應當知道這些』
【English Translation】 English version 『Free from the Obstacles of the Three Realms』：Having escaped the obstacles of the Desire Realm, the Form Realm, and the Formless Realm. 『Desires and Intentions are Extinguished』：Having severed the mind's clinging to external objects. 『This is Called a Superior Person』：Such a person is called a noble being. 『Dwelling in the Wilderness of 㵵若野』：Residing in the quiet wilderness. 『High Bank on Level Ground』：Even on flat land, they are as stable as on a high bank. 『Where Arhats Pass』：The places where Arhats (Enlightened beings) pass through. 『None Fail to Receive Blessings』：None fail to receive blessings. 『They Delight in Emptiness and Leisure』：They delight in enjoying emptiness and leisure. 『The Multitude Cannot』：This is something that ordinary people cannot do. 『How Joyful, Without Lust』：How joyful, without impure thoughts. 『Without Any Desires』：Without any cravings.
The host and the king were even more delighted and made offerings for seven days. He attained the Sotapanna-path (Stream-enterer stage). (From the first volume of the Dhammapada).
Mahakashyapa (Mahakashyapa, Great Kashyapa) manifested cool breezes and fine rain during hot weather.
The Buddha was staying in the Amra (Amra, Mango) village, in the Amra grove, with many monks. At that time, there was a householder named Chittara (Chittara), who said to the senior monks: 『May the venerable ones accept my invitation to a meal in this grove.』 At that time, the senior monks silently agreed. The senior monks put on their robes, carried their bowls, went to the householder's home, and sat down. The householder personally offered various foods. After washing and rinsing, they listened to the Dharma. The senior monks spoke the Dharma to the householder, instructing and guiding him, bringing him joy. The senior monks ate their fill of ghee, cheese, and honey, and were very tired from walking in the hot late spring afternoon. A junior monk, named Mahakashyapa (Mahakashyapa, Great Kashyapa), said to the senior monks: 『Today the weather is hot, I would like to raise clouds and rain, and fan a gentle breeze.』 The senior monks replied: 『If you can do that, that would be wonderful.』 At that time, Mahakashyapa (Mahakashyapa, Great Kashyapa) immediately entered Samadhi (Samadhi, meditation). As he entered into proper concentration, clouds immediately arose, fine rain fell gently, and cool breezes blew softly from all directions, reaching the gate of the monastery before stopping. He then ceased his supernatural power and returned to his room. At that time, the householder thought: 『Even the most junior monk has such great supernatural power, how much more so the middle and senior monks?』 So he bowed to the monks, followed Mahakashyapa (Mahakashyapa, Great Kashyapa) to his room, bowed at his feet, and said: 『Venerable one, I wish to see your manifestation of spiritual powers.』 Mahakashyapa (Mahakashyapa, Great Kashyapa) said: 『Householder, do not look at these things.』 The householder requested three times, but Mahakashyapa (Mahakashyapa, Great Kashyapa) did not agree. The householder still pleaded repeatedly. Mahakashyapa (Mahakashyapa, Great Kashyapa) said to the householder: 『First go outside and gather dry grass, and cover it with a blanket.』 The householder followed Mahakashyapa's (Mahakashyapa, Great Kashyapa) instructions, gathered firewood and piled it up, then came and told the venerable one. Mahakashyapa (Mahakashyapa, Great Kashyapa) immediately entered the Fire Light Samadhi (Tejo kasina Samadhi, Fire Light Samadhi), and emitted flames from the hook hole in the door, burning all the piled firewood, but the white blanket did not burn. Mahakashyapa (Mahakashyapa, Great Kashyapa) said to the householder: 『Do you see it now?』 The householder replied: 『I have seen it, it is truly amazing.』 Mahakashyapa (Mahakashyapa, Great Kashyapa) said to the householder: 『You should know this』
者皆以不放逸為本。不放逸故得阿耨多羅三藐三菩提。及余道品法。長者白。尊者。摩訶迦。愿常住此林中。我當盡壽四事供養。摩訶迦有行因緣不受其請。長者聞說法已作禮而去(出質多羅長者比丘經)。
愿足化一餓鬼說其往昔惡口十四
愿足阿羅漢。恒訓化餓鬼。見一餓鬼形狀醜陋。見者毛豎莫不畏懼。身出熾炎如大火聚。口出蛆蟲膿血流溢。臭氣遠徹不可親近。或口吐炎火長數十丈。或耳鼻眼身體支節。放諸火炎長數十丈。唇口垂倒像如野豬。身體縱廣一由旬。手自抓摑舉聲㘁哭馳走東西。是時愿足問餓鬼曰。汝宿何罪今受此苦。餓鬼報曰。吾曩昔時行作沙門。戀著房舍慳貪不捨。身持威儀出言臭惡。若見持戒精進比丘。輒復罵辱偏眼惡視。自賴豪族謂為不死。造諸無量不善之本。寧以利刀自截其舌。如是從劫離劫甘心受苦。不以一日之中誹謗精進比丘。若還閻浮利地者。以我形狀可戒敕諸比丘。善護口過勿妄出言。設見梵行持戒比丘者。念宣其德。自受餓鬼形已來。經數千百萬歲。受此苦惱。我後命終當入地獄。是時餓鬼說此語已。舉聲㘁哭自投于地。如泰山崩天翻地覆。斯由口過故使然矣。能守護口過者受福無窮。又迦葉如來出現於世。敷說法教教化已周。于無餘泥洹界而般泥洹。泥洹后時
【現代漢語翻譯】 現代漢語譯本： 這些都以不放逸為根本。因為不放逸的緣故，才能證得阿耨多羅三藐三菩提（無上正等正覺），以及其他的道品之法。長者稟告說：『尊者摩訶迦葉（Mahākāśyapa），希望您能常住在這片林中，我將盡我一生用四事供養您。』摩訶迦葉因為有修行的因緣，沒有接受他的請求。長者聽聞佛法后，行禮告退。（出自《質多羅長者比丘經》）。 愿足阿羅漢教化一個餓鬼，講述他往昔因惡口所受的十四種果報 愿足阿羅漢，經常訓誡教化餓鬼。他見到一個餓鬼，形狀醜陋，見到的人都毛骨悚然，沒有不害怕的。身上發出熾熱的火焰，像巨大的火堆。口中流出蛆蟲和膿血，臭氣遠播，令人無法靠近。有時口中吐出火焰，長達數十丈。有時耳朵、鼻子、眼睛、身體的各個關節，都放出火焰，長達數十丈。嘴唇下垂倒翻，像野豬一樣。身體縱橫有一由旬（約11-16公里）。用手自己抓撓身體，大聲嚎哭，奔走東西。這時，愿足問餓鬼說：『你過去造了什麼罪，現在受這樣的苦？』餓鬼回答說：『我過去做沙門（出家人）時，貪戀房舍，吝嗇而不肯施捨。表面上裝作有威儀，說出的話卻惡臭不堪。如果見到持戒精進的比丘，就謾罵侮辱，用斜眼惡狠狠地瞪視。仗著自己是豪門大族，以為不會死。造作了無數不善的根本。寧願用利刀割斷自己的舌頭，這樣經歷無數劫，甘心受苦，也不願用一天的時間誹謗精進的比丘。如果我還能回到閻浮提（Jambudvipa，我們所居住的世界），請用我的形狀來告誡各位比丘，好好守護自己的口舌，不要胡亂說話。如果見到修行梵行、持守戒律的比丘，要稱念讚揚他們的功德。自從我受餓鬼身以來，已經經歷了數千萬年，一直遭受這樣的苦惱。我死後還要墮入地獄。』這時，餓鬼說完這些話，大聲嚎哭，自己投身於地，像泰山崩塌，天翻地覆。這都是因為口舌的過失造成的啊！能夠守護口舌的人，將獲得無盡的福報。還有，迦葉如來（Kāśyapa Buddha）出現於世，宣講佛法，教化眾生完畢后，在無餘涅槃界（nirvāṇa）入滅。迦葉如來入滅后
【English Translation】 English version: All these have their root in non-negligence. Because of non-negligence, one attains Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) and other Dharmas of the path. The householder said, 'Venerable Mahākāśyapa, may you always dwell in this forest. I will provide you with the four requisites for as long as I live.' Mahākāśyapa, having a cause for practice, did not accept his request. The householder, having heard the Dharma, paid homage and departed. (From the Chittaraga Householder Bhikshu Sutra) Venerable Arhat Yuanzu teaches a hungry ghost, telling of his fourteen retributions in the past due to evil speech. Venerable Arhat Yuanzu constantly instructed and taught hungry ghosts. He saw a hungry ghost with an ugly shape, causing those who saw him to have their hair stand on end, and no one was not afraid. Flames blazed from his body like a great fire. Maggots and pus flowed from his mouth, and the stench permeated far away, making him unapproachable. Sometimes flames shot out of his mouth, dozens of feet long. Sometimes flames shot out of his ears, nose, eyes, body, and joints, dozens of feet long. His lips drooped down like a wild boar. His body was one Yojana (approximately 7-9 miles) in length and width. He scratched his body with his hands, cried loudly, and ran east and west. At this time, Yuanzu asked the hungry ghost, 'What sins did you commit in the past that you are now suffering such pain?' The hungry ghost replied, 'In the past, when I was a Shramana (ascetic), I was attached to my dwelling and was stingy and unwilling to give. I pretended to be dignified, but my words were foul and evil. If I saw a Bhikshu (monk) who was disciplined and diligent, I would scold and insult him, and glare at him with evil eyes. Relying on the fact that I was from a wealthy family, I thought I would not die. I created countless roots of unwholesomeness. I would rather cut off my own tongue with a sharp knife and suffer willingly for countless kalpas (eons) than slander a diligent Bhikshu for even one day. If I can return to Jambudvipa (the world we live in), please use my form to warn all Bhikshus to guard their speech well and not speak recklessly. If you see a Bhikshu who practices Brahmacharya (celibacy) and observes the precepts, you should praise their virtues. Since I took the form of a hungry ghost, I have suffered such pain for tens of millions of years. After I die, I will fall into hell.' At this time, the hungry ghost finished speaking, cried loudly, and threw himself to the ground, like a mountain collapsing and the sky and earth turning upside down. This is all caused by the fault of speech! Those who can guard their speech will receive endless blessings. Furthermore, Kāśyapa Buddha appeared in the world, expounded the Dharma, and after his teachings were complete, he entered Parinirvana (complete nirvana) in the realm of no remainder. After Kāśyapa Buddha entered Parinirvana,
有三藏比丘。名曰黃顏。眾僧告敕。一切雜使不令卿涉。但與諸後學者說諸妙法。時三藏比丘內心輕蔑不免僧命。便與後學敷顯經義。喚受義曰。速前象頭。次喚第二者。復曰馬頭。複次駱駝頭。次驢頭。複次豬頭。次喚羊頭。羯羝頭。次喚師子頭。次喚虎頭。次喚禽頭。次喚羆頭。如是喚眾獸眾獸之類。不可稱數。三藏黃顏。口出如此無量惡言。雖授經義不免其罪。身壞命終入地獄中。經歷數千萬劫受苦無量。餘罪未畢從地獄出。生大海中受水性形。一身百頭形體極大。異類見之皆悉馳走(出護口經)。
沙曷降惡龍十五
佛在舍衛國。時須耶國有一貧人。賃剃兒頭須至麥熟輒顧一斛。道逢故人慾共飲酒。還求麥直遍求不得。便起毒意。愿我壽終作大神龍。當陷此國。及其壽終遂作大龍。其國曆年風雨不時。佛念饑饉遣沙曷比丘往化彼龍。龍見比丘即興惡意。欲殺國人及沙曷身。沙曷化缽覆蓋一國。龍便降雨謂國已沒。比丘以佛威神令龍見民安隱如故。龍復興恚。更下大雪。比丘缽受以手掃之著於一處。乃入龍室。龍即便出。比丘復出。龍入比丘復入。如是不已龍極乃止。長跪問言。卿何等神。惱我如此。比丘言。吾是佛弟子。龍言。我欲自歸。便隨之去。沙曷比丘。便內此龍著于笥中。人乃見比丘取
【現代漢語翻譯】 現代漢語譯本： 有位名叫黃顏的三藏比丘（精通經、律、論的比丘）。僧團告誡他，一切雜務都不要讓他參與，只讓他為後來的學習者講解精妙的佛法。當時，這位三藏比丘內心輕視，但又不敢違抗僧團的命令，便為後來的學習者敷衍講解經義。他叫一個來聽講的人說：『快到前面來，像頭！』接著叫第二個人，又說：『馬頭！』再接著是『駱駝頭』，然後是『驢頭』，再然後是『豬頭』，接著叫『羊頭』，『羯羝頭（公羊頭）』，接著叫『獅子頭』，接著叫『虎頭』，接著叫『禽頭（鳥頭）』，接著叫『羆頭（熊頭）』。像這樣稱呼各種野獸，各種獸類，不可計數。三藏黃顏，口中說出如此無量的惡語，雖然講授經義，也無法免除他的罪過。身死命終后墮入地獄之中，經歷數千萬劫，遭受無量的痛苦。剩餘的罪業沒有完結，從地獄出來后，轉生到大海中，受水族之身，一身長著一百個頭，形體極其巨大。其他的生物見到它，都嚇得四處逃竄。（出自《護口經》）。
沙曷（Śāgata）降伏惡龍十五
佛陀在舍衛國（Śrāvastī）時，須耶國（Sūya）有一個貧窮的人，靠給別人剃頭為生，約定麥子成熟時，每次付給他一斛麥子。有一天，他在路上遇到一位老朋友，想一起喝酒，便回去索要麥子的報酬，但到處都討要不到。於是他心生惡念，發願說：『愿我死後變成一條大神龍，一定要淹沒這個國家！』等到他壽命終結后，就變成了一條大龍。這個國家連年風雨不調，收成不好。佛陀憐憫饑荒，派遣沙曷比丘（Śāgata）前去教化那條龍。龍見到比丘，立刻心生惡意，想要殺死國人和沙曷（Śāgata）本人。沙曷（Śāgata）變化出一個缽，覆蓋住整個國家。龍便降下大雨，以為國家已經被淹沒了。比丘憑藉佛陀的威神之力，讓龍看到百姓安然無恙，和原來一樣。龍又生起嗔恨之心，降下大雪。比丘用缽接住雪，用手掃到一處。然後進入龍的住所。龍就出來了，比丘又出來了，龍又進去了，比丘又進去了。像這樣來回多次，龍最終停止了。它長跪著問道：『你是什麼神，這樣困擾我？』比丘說：『我是佛陀的弟子。』龍說：『我想要歸順。』便跟隨他離去。沙曷比丘（Śāgata），便把這條龍裝進箱子里。人們這才看到比丘取
【English Translation】 English version: There was a Tripiṭaka (one who knows the three baskets of Buddhist scriptures) Bhikṣu (monk) named Huang Yan. The Sangha (monastic community) instructed him, 'Do not involve yourself in any miscellaneous tasks, but only explain the wonderful Dharma (teachings) to the later learners.' At that time, the Tripiṭaka Bhikṣu, feeling contempt in his heart but not daring to disobey the Sangha's order, perfunctorily explained the meaning of the scriptures to the later learners. He called to one who came to listen, saying, 'Come forward quickly, Elephant Head!' Then he called to the second one, saying, 'Horse Head!' Next, 'Camel Head,' then 'Donkey Head,' then 'Pig Head,' then he called 'Sheep Head,' 'Ram Head,' then 'Lion Head,' then 'Tiger Head,' then 'Bird Head,' then 'Bear Head.' In this way, he addressed various beasts, countless kinds of animals. Tripiṭaka Huang Yan, uttering such immeasurable evil words, although he taught the meaning of the scriptures, could not escape his sin. After his body broke and his life ended, he fell into hell, enduring immeasurable suffering for tens of millions of kalpas (eons). His remaining sins not yet exhausted, he emerged from hell and was reborn in the great ocean, receiving a water-dwelling form, with a hundred heads on one body, its form extremely large. Other beings, seeing it, all fled in terror. (From the Sutra on Guarding the Mouth).
Śāgata Subdues the Evil Dragon Fifteen
When the Buddha was in Śrāvastī (a major city in ancient India), there was a poor man in Sūya (an ancient country) who earned his living by shaving children's heads, agreeing to be paid one h斛 of wheat each time the wheat ripened. One day, he met an old friend on the road and wanted to drink wine together, so he went back to ask for his wheat payment, but he could not get it anywhere. Then he conceived an evil thought, vowing, 'May I become a great divine dragon after my death, and I will surely flood this country!' When his life ended, he became a great dragon. The country suffered from irregular wind and rain for years, and the harvest was poor. The Buddha, pitying the famine, sent the Bhikṣu Śāgata (a disciple of the Buddha) to transform that dragon. The dragon, seeing the Bhikṣu, immediately conceived evil intentions, wanting to kill the people of the country and Śāgata himself. Śāgata transformed a bowl to cover the entire country. The dragon then sent down heavy rain, thinking that the country had been flooded. The Bhikṣu, relying on the Buddha's majestic power, allowed the dragon to see that the people were safe and sound, just as before. The dragon again became angry and sent down heavy snow. The Bhikṣu received the snow with his bowl and swept it to one place with his hand. Then he entered the dragon's dwelling. The dragon came out, and the Bhikṣu came out again, the dragon went in, and the Bhikṣu went in again. After repeating this many times, the dragon finally stopped. It knelt down and asked, 'What kind of spirit are you, troubling me like this?' The Bhikṣu said, 'I am a disciple of the Buddha.' The dragon said, 'I want to take refuge.' Then it followed him away. The Bhikṣu Śāgata then put this dragon into a box. Only then did people see the Bhikṣu take
龍如是皆大歡喜。問言。道人是何等神降伏國患。告言。吾是佛弟子。人民問言。佛可見不。答言可見。須吾還時日向中。道過分衛。人或有與飯或與酒者。比丘受之樹下。醉臥。龍缽袈裟各在一處。佛時微笑五色光出。阿難請問。佛以來答。復說四事。一者阿羅漢不入三昧不得知。二者不得便見神足。三者強勸人分衛。四者身中尚有蟲。阿羅漢以是四事不及佛。時有一菩薩欲向聲聞。見此事已心即堅固。佛遣目揵連往沙曷比丘所。敕攝龍來。為說宿命。龍心即解。便受五戒。奉行十善。得須陀洹。阿難問佛此事因緣。佛告阿難。阿羅漢者不復飢渴。因三事故見醉臥耳。一者佛欲開化菩薩意。二者不欲違佈施家意。三者恐諸弟子未得道者飲酒多失。故現此事撿戒之耳。沙曷比丘雖復飲酒。不以為醉(出沙曷比丘功德經)。
經律異相卷第十六
阿羅漢行至摩偷羅國往優婁曼陀山。坐于繩床。有兄弟二龍王。隨從五百眷屬。舍那婆私思惟。欲降伏之。即以神力。震動山谷。二龍王瞋。往婆私處起疾風雨雷電器仗猛火等。時婆私入慈三昧。能令風雨火等不近其身。變戒優缽羅拘牟頭分陀利。 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第十七(聲聞無學第五僧部第六)
【現代漢語翻譯】 現代漢語譯本 龍如此這般都非常高興。問道：『道人是什麼樣的神，能夠降伏國家的災患？』回答說：『我是佛的弟子。』人民問道：『佛可以見到嗎？』回答說：『可以見到。』等到我回去的時候，太陽已經到了正中。我在路上乞食，人們有的給我飯，有的給我酒。』比丘接受了這些，在樹下醉倒了。龍的缽和袈裟各自放在一邊。這時佛微笑，放出五種顏色的光芒。阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）請問佛陀其中的緣由。佛陀回答說，又說了四件事：第一，阿羅漢（Arhat，佛教修行的一個果位，意為斷盡煩惱，證得解脫）不入三昧（Samadhi，佛教中的一種精神集中狀態，禪定）就無法得知；第二，不能輕易顯現神足（神通）；第三，不應該勉強勸人佈施；第四，自身中還有蟲。阿羅漢因為這四件事不如佛。當時有一位菩薩（Bodhisattva，佛教中發願要救度一切眾生的修行者）想要轉向聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者），見到這件事後，內心立刻變得堅定。佛陀派遣目揵連（Maudgalyayana，佛陀的十大弟子之一，以神通第一著稱）前往沙曷（Śāha）比丘（Bhikkhu，佛教中的出家男眾）那裡，命令他攝伏龍。為龍講述它的前世因緣。龍的心立刻解開了，便受了五戒（Pañca-śīla，佛教的基本戒律），奉行十善（Daśa-kuśala，佛教中十種善的行為），證得了須陀洹（Srotāpanna，佛教修行的一個果位，意為入流）。阿難問佛陀這件事的因緣。佛陀告訴阿難：『阿羅漢不再有飢渴。因為三件事的緣故，才示現醉臥的樣子。第一，佛陀想要開化菩薩的心意；第二，不想要違背佈施之家的心意；第三，恐怕那些沒有得道的弟子飲酒過多而犯錯。所以才示現這件事來檢查戒律。』沙曷比丘即使飲酒，也不會因此而醉酒（出自《沙曷比丘功德經》）。 《經律異相》卷第十六 阿羅漢前往摩偷羅國（Mathura）的優婁曼陀山（Urumanda Mountain），坐在繩床上。有兄弟二龍王，跟隨著五百眷屬。舍那婆私（Śānavāsin）思惟，想要降伏他們。就用神力震動山谷。二龍王嗔怒，前往婆私處，興起疾風、暴雨、雷電、兵器和猛火等。當時婆私進入慈三昧，能夠讓風雨火焰等無法靠近他的身體，變化出戒優缽羅（Śīlopala）、拘牟頭（Kumuda）、分陀利（Pundarika）。 《大正藏》第53冊 No. 2121 《經律異相》 《經律異相》卷第十七（聲聞無學第五 僧部第六）
【English Translation】 English version The dragons were all delighted. They asked: 'What kind of deity is this Daoist who can subdue the troubles of the country?' He replied: 'I am a disciple of the Buddha.' The people asked: 'Can the Buddha be seen?' He replied: 'He can be seen.' When I return, the sun will be at its zenith. I will beg for food along the way, and people may give me rice or wine.' The Bhikkhu accepted these and lay drunk under a tree. The dragon's bowl and kasaya (Kāṣāya, Buddhist monastic robes) were each in a separate place. At that time, the Buddha smiled and emitted five-colored light. Ananda (Ananda, one of the ten great disciples of the Buddha, known for his exceptional memory) asked the Buddha the reason for this. The Buddha replied and spoke of four things: First, an Arhat (Arhat, a state of Buddhist practice, meaning the end of afflictions and the attainment of liberation) cannot know without entering Samadhi (Samadhi, a state of mental concentration in Buddhism, meditation); second, one should not readily display supernatural powers; third, one should not force people to give alms; fourth, there are still worms in one's body. An Arhat is inferior to the Buddha in these four things. At that time, a Bodhisattva (Bodhisattva, a practitioner in Buddhism who vows to save all sentient beings) wanted to turn to the Śrāvaka (Śrāvaka, a practitioner who attains enlightenment by hearing the Buddha's teachings), but upon seeing this, his heart immediately became firm. The Buddha sent Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha, known as the foremost in supernatural powers) to the Śāha Bhikkhu (Bhikkhu, a male monastic in Buddhism), ordering him to subdue the dragon. He told the dragon about its past lives. The dragon's heart immediately opened, and it took the five precepts (Pañca-śīla, the basic precepts of Buddhism), practiced the ten virtues (Daśa-kuśala, the ten virtuous actions in Buddhism), and attained Srotāpanna (Srotāpanna, a state of Buddhist practice, meaning 'stream-enterer'). Ananda asked the Buddha the cause of this. The Buddha told Ananda: 'An Arhat no longer experiences hunger or thirst. He manifested being drunk because of three things: First, the Buddha wanted to enlighten the minds of the Bodhisattvas; second, he did not want to go against the wishes of the almsgiving families; third, he feared that those disciples who had not attained enlightenment would drink too much and make mistakes. Therefore, he manifested this to examine the precepts.' Even if the Śāha Bhikkhu drank wine, he would not be drunk because of it (from the Śāha Bhikkhu Merit Sutra).' 《Jing Lü Yi Xiang》Volume 16 An Arhat went to Urumanda Mountain in Mathura and sat on a rope bed. There were two dragon kings, brothers, followed by five hundred attendants. Śānavāsin thought to himself, wanting to subdue them. He used his supernatural power to shake the mountains and valleys. The two dragon kings were angry and went to Śānavāsin, causing strong winds, heavy rain, thunder, lightning, weapons, and fierce fire. At that time, Śānavāsin entered the Samadhi of loving-kindness, which enabled the wind, rain, and fire to not approach his body, transforming into Śīlopala, Kumuda, and Pundarika. 《Taisho Tripitaka》Volume 53 No. 2121 《Jing Lü Yi Xiang》 《Jing Lü Yi Xiang》Volume 17 (Fifth of Śrāvaka Non-Learners, Sixth of the Sangha Section)
梁沙門僧旻寶唱等集僧大不納其妻出家山澤賊害得道一金天前生與婦共以水物施僧今身得井出物如意二阿娑陀為尼所悟得道度于商主三修羅陀在胎令母性溫和精進得道四差摩因疾說法心得解脫五拘提六反退定害身取證六摩訶盧惜義招鈍改悔得道七槃特誦掃忘彗誦彗忘掃八朱梨槃特誦一偈能解其義又以神力授缽九鴦崛鬘暴害人民遇佛出家得羅漢道十蜜婆和吒羅漢等有習氣十一兄弟爭財請佛解競為說往事便得四果第十二常給事眾僧飲食衣服得道十三見羅剎出家得道十四有人避災出家見佛成道十五羅漢與象先身共為兄弟行善不同十六五百盲兒崎嶇見佛眼明悟道十七旃陀羅兒被佛慈化悟道十八獵師舍家學道事十九
僧大不納其妻出家山澤賊害得道一
舍衛國人名曰厲。其家大富。年已老耄絕無繼嗣。禱祀日月天神無不必修。終不能得。自念祈請無益。寶財消散產業不修。疾病相仍災害首尾。奴婢死亡六畜不孳。為妖㜸神師所迷。云當有福而禍重至。由盲人吞毒謂為良藥。庶有瘳損遂喪其身。吾既殺生祠祀當入地獄。而望天祚豈不惑哉。世有佛道高操之聖。學得仙者名曰應真。凈如琉璃精進存想乃睹之耳。奉斯道者唯守靖寞。無慾無求以斯為樂。現世得安終生天上。置吾常供養佛三尊。經涉一載婦遇生男。字曰佛大
【現代漢語翻譯】 現代漢語譯本 僧大不準許他的妻子出家，（後來）在山澤中被盜賊所害而得道。（一、金天（人名）：）前世與妻子共同用水和食物佈施給僧人，今生得到水井涌出物品，如意自在。（二、阿娑陀（人名）：）被比丘尼所開悟而得道，度化了商人。（三、修羅陀（人名）：）在母胎中就令母親性格溫和精進，（出生后）得道。（四、差摩（人名）：）因為疾病說法，內心心得解脫。（五、拘提（人名）：）六、六反退失禪定，（最終）捨棄身體而證得果位。（六、摩訶盧（人名）：）吝惜義理導致愚鈍，（後來）改悔而得道。（七、槃特（人名）：）背誦『掃』就忘記『彗』，背誦『彗』就忘記『掃』。（八、朱梨槃特（人名）：）背誦一句偈語就能理解其中的含義，又以神通力接受佛的缽。（九、鴦崛鬘（人名）：）殘暴傷害人民，遇到佛陀出家，證得阿羅漢道。（十、蜜婆和吒（人名）阿羅漢等）有習氣。（十一、兄弟爭奪財產，請求佛陀解決，佛陀為他們講述往事，他們便證得四果。（十二、經常供給眾僧飲食衣服，（因此）得道。（十三、見到羅剎（惡鬼）而發心出家，（最終）得道。（十四、有人爲了躲避災難而出家，見到佛陀后成就道業。（十五、阿羅漢與大象前世是兄弟，（但）行善不同。（十六、五百個盲人，在崎嶇的道路上見到佛陀，眼睛明亮而悟道。（十七、旃陀羅（賤民）的兒子被佛陀的慈悲感化而悟道。（十八、獵人捨棄家庭學習佛道。（十九、…）
僧大不準許他的妻子出家，（後來）在山澤中被盜賊所害而得道。（一）
舍衛國（Śrāvastī）有個人名叫厲（Li）。他家非常富有。年紀已經老邁，卻沒有後代。他向日月天神祈禱，沒有不做的，但始終不能如願。他自己心想祈求沒有用處，寶貴的錢財白白耗散，產業也不再興旺，疾病接連不斷，災禍從頭到尾。奴婢死亡，六畜不繁殖。被妖㜸（yāoyāo）神師所迷惑，說應當有福氣，但禍患卻更加嚴重。這就像盲人吞下毒藥，以為是良藥，希望能夠減輕病痛，結果卻喪失了性命。我已經殺生祭祀，應當墮入地獄，卻希望得到上天的賜福，這難道不是迷惑嗎？世上有佛道，有高尚品德的聖人。學得仙道的人名叫應真（Arhat）。清凈如同琉璃，精進地存想才能見到。奉行這種道的人，只是守護清凈寂寞，沒有慾望，沒有追求，以此為樂。現世能夠得到安樂，最終能夠升到天上。我應該經常供養佛陀三尊。經過一年，他的妻子生了一個男孩，取名叫佛大（Fodà）。
【English Translation】 English version Saṃgha-dā refused to allow his wife to renounce the household life; later, he was killed by bandits in the mountains and marshes and attained enlightenment. (1. Jintian (金天, personal name):) In a previous life, he and his wife together gave water and food to monks; in this life, he obtained a well from which things emerged as desired. (2. Asuotuó (阿娑陀, personal name):) He was enlightened by a Bhikkhunī and attained enlightenment, converting a merchant. (3. Xiuluotuó (修羅陀, personal name):) While in the womb, he caused his mother to be gentle and diligent; after birth, he attained enlightenment. (4. Chā Mó (差摩, personal name):) Because of illness, he preached the Dharma, and his mind was liberated. (5. Juti (拘提, personal name):) 6. He regressed from meditation six times, (eventually) abandoning his body and attaining the fruit. (6. Mahalu (摩訶盧, personal name):) He was stingy with the meaning of the Dharma, which led to dullness; (later) he repented and attained enlightenment. (7. Pantè (槃特, personal name):) He would forget 'sweep' when reciting 'broom,' and forget 'broom' when reciting 'sweep.' (8. Zhuli Pantè (朱梨槃特, personal name):) He could understand the meaning of a single verse he recited, and he received the Buddha's bowl through supernatural power. (9. Angulimala (鴦崛鬘, personal name):) He violently harmed the people, but after encountering the Buddha, he renounced the household life and attained the state of an Arhat. (10. Mipohezhā (蜜婆和吒, personal name) Arhat, etc.) had habitual tendencies. (11. Brothers were fighting over property, and they asked the Buddha to resolve the dispute. The Buddha told them about their past lives, and they attained the four fruits. (12. He constantly provided the Sangha with food and clothing, (and therefore) attained enlightenment. (13. He saw a Rakshasa (demon) and resolved to renounce the household life, (eventually) attaining enlightenment. (14. Someone renounced the household life to avoid disaster, and after seeing the Buddha, he achieved the path. (15. An Arhat and an elephant were brothers in a previous life, (but) they practiced good deeds differently. (16. Five hundred blind children, on a rugged road, saw the Buddha, their eyes became clear, and they attained enlightenment. (17. The son of a Chandala (outcaste) was transformed by the Buddha's compassion and attained enlightenment. (18. A hunter abandoned his family to study the Buddha's path. (19. ...)
Saṃgha-dā did not allow his wife to renounce the household life; (later) he was killed by bandits in the mountains and marshes and attained enlightenment. (1)
In Śrāvastī (舍衛國), there was a man named Li (厲). His family was very wealthy. He was already old and had no descendants. He prayed to the sun, moon, and gods, doing everything possible, but he never succeeded. He thought to himself that praying was useless, his precious wealth was wasted, his property was no longer thriving, illnesses were constant, and disasters were endless. Servants died, and livestock did not reproduce. He was deluded by妖㜸 (yāoyāo) spirit masters, who said that he should have good fortune, but the disasters were even more severe. This is like a blind man swallowing poison, thinking it is medicine, hoping to alleviate the pain, but instead losing his life. I have already killed living beings for sacrifices and should fall into hell, but I hope to receive blessings from heaven. Isn't this delusion? In the world, there is the Buddha's path, with saints of noble virtue. Those who have learned the path of immortality are called Arhats (應真). They are as pure as crystal, and one can only see them through diligent contemplation. Those who follow this path only guard purity and solitude, have no desires, and no pursuits, taking this as their joy. In this life, they can obtain peace and happiness, and eventually ascend to heaven. I should constantly make offerings to the Three Jewels of the Buddha. After a year, his wife gave birth to a boy, and he named him Fodà (佛大).
。后復生男。字曰僧大。厲訓二子。示以聖道。僧大稟性慈孝仁愛萬物。奉佛法戒親近沙門。清凈知足二親愛之。厲臥疾著床。即呼長子涕泣誡之。夫生有死持戒者安犯戒者危。僧大尚小仁孝清白。方以累汝言竟便沒故。后頻告數啟其兄欲作沙門。其國法欲得婦。其言欲作沙門。佛大即為娉妻。索賢家女字快見。光華煒煒端正少雙。婦歸升堂兄會賓客九族欣然。兄于眾前謂其弟曰。當今之日肯作沙門乎。僧大答曰。實我宿願。兄戲之曰。可從爾志。弟心歡喜為兄作禮即便入山。見一沙門。年少端正獨處樹下。問曰。賢者何緣行作沙門。其人已得應真之道。豫知去來無數劫事。謂僧大曰。佛說人好淫泆。如持炬火逆風而行。其焰稍卻不置炬者火燒其手。猶烏銜肉。鷹鹯追奪。烏不置肉災及軀命。吾以是故行作沙門。又如蜜涂利刀。小兒貪甜以舌舐之。有截舌之患。淫泆之人茍快愚心。不惟其後。有燒身之害。如蛾貪火色投入于燈。體見燒煮將何克獲。為淫惑者不別善惡。遠賢親愚日就流冥。亡國滅眾死入地獄。惡著罪成悔將何逮(喻多不能備載)如是譬類。僧大頓首足下。愿去世濁履清凈道。奉沙門戒以為榮福。師曰小待。僧大曰。意欲入山禪寂。師曰。處山澤者當學星宿。明知候時常當儲待水火麨蜜。所以然者。盜賊
【現代漢語翻譯】 現代漢語譯本 後來（厲）又生了一個男孩，取名叫僧大（Sengda）。厲嚴格地教導兩個兒子，向他們闡述聖人之道。僧大天性慈愛孝順，仁愛萬物，信奉佛法戒律，親近沙門（Shamen，佛教出家修行者），清凈寡慾，他的父母很喜愛他。厲臥病在床，就叫來大兒子，流著眼淚告誡他說：『人活著終究會死去，持守戒律的人平安，違犯戒律的人危險。僧大還小，仁孝清白，以後就靠你照顧了。』說完就去世了。後來，僧大多次向他的哥哥表達想要出家做沙門的意願。但按照他們國家的法律，必須先娶妻。他哥哥爲了滿足他想做沙門的願望，就為他聘娶了妻子，找了一戶賢良人家的女兒，名叫快見（Kuaijian）。她容光煥發，端莊美麗，世間少有。快見嫁到家后，拜見公婆，僧大的哥哥宴請賓客和親族，大家都非常高興。僧大的哥哥在眾人面前對他的弟弟說：『今天這個日子，你還想做沙門嗎？』僧大回答說：『這確實是我長久以來的願望。』他哥哥開玩笑說：『可以隨你的志向。』僧大心裡非常歡喜，向哥哥作禮，然後就進山了。他見到一位沙門，年紀輕輕，相貌端正，獨自一人在樹下。僧大問道：『賢者因為什麼緣故修行做沙門呢？』這位沙門已經證得阿羅漢果位，預先知道過去未來無數劫的事情。他對僧大說：『佛說人貪戀淫慾，就像拿著火炬逆風而行，火焰稍微退卻，如果不放下火炬，就會燒傷自己的手。又像烏鴉銜著肉，老鷹追逐搶奪，烏鴉不放下肉，災禍就會降臨到身上。我因為這個緣故修行做沙門。又像蜜塗在鋒利的刀刃上，小孩子貪圖甜味用舌頭去舔，會有割掉舌頭的禍患。貪戀淫慾的人只圖一時的快樂，愚昧的心不考慮後果，會有燒身之害。就像飛蛾貪戀燈火的顏色，投入到燈中，身體被燒煮，最終能得到什麼呢？被淫慾迷惑的人不能分辨善惡，遠離賢人親近愚人，一天天地走向沉淪黑暗，導致國家滅亡，民眾遭殃，死後墮入地獄，惡報纏身，罪業成就，後悔也來不及了（這樣的比喻太多，不能全部記載）。』聽了這些譬喻，僧大向沙門叩頭說：『我願意離開世間的污濁，走上清凈的道路，奉行沙門戒律，以此為榮，以此為福。』沙門說：『稍等一下。』僧大說：『我想入山禪修。』沙門說：『在山林中修行的人應當學習星宿，明白時節變化，經常應當儲備好水、火、炒麵和蜂蜜。之所以要這樣做，是因為有盜賊。』 English version Later, (Li) had another son, named Sengda (Sengda, meaning 'Sangha Great'). Li strictly taught his two sons, showing them the way of the sages. Sengda was by nature compassionate and filial, loving all things, adhering to the Buddhist Dharma and precepts, and associating with Shamen (Shamen, Buddhist monks), pure and content, which his parents loved. Li fell ill and lay in bed, and immediately called his eldest son, weeping and admonishing him: 'Living beings must die, those who uphold the precepts are safe, and those who violate the precepts are in danger. Sengda is still young, virtuous and pure, and I leave him in your care.' After saying this, he passed away. Later, Sengda repeatedly expressed to his elder brother his desire to become a Shamen. However, according to the laws of their country, he had to marry first. To fulfill his desire to become a Shamen, his brother betrothed him to a wife, finding a daughter from a virtuous family, named Kuaijian (Kuaijian, meaning 'Quick to See'). She was radiant, dignified, and beautiful, rare in the world. After Kuaijian married into the family, she greeted her parents-in-law, and Sengda's brother hosted a banquet for guests and relatives, and everyone was very happy. Sengda's brother said to his younger brother in front of everyone: 'On this day, do you still want to become a Shamen?' Sengda replied: 'This is indeed my long-cherished wish.' His brother jokingly said: 'You may follow your aspirations.' Sengda was very happy, bowed to his brother, and then went into the mountains. He saw a Shamen, young and handsome, alone under a tree. Sengda asked: 'Wise one, for what reason do you practice as a Shamen?' This Shamen had already attained the state of Arhat, and knew countless kalpas of the past and future. He said to Sengda: 'The Buddha said that people who are greedy for lust are like holding a torch and walking against the wind. The flame retreats slightly, but if you do not put down the torch, it will burn your hand. It is also like a crow holding meat, with eagles chasing and snatching it. If the crow does not put down the meat, disaster will befall its body. That is why I practice as a Shamen. It is also like honey smeared on a sharp blade. A child, greedy for sweetness, licks it with his tongue, and there will be the danger of cutting off his tongue. Those who are greedy for lust only seek momentary pleasure, and their foolish hearts do not consider the consequences, and there will be the harm of burning the body. It is like a moth greedy for the color of the fire, throwing itself into the lamp, its body being burned and boiled, what will it ultimately gain? Those who are deluded by lust cannot distinguish between good and evil, stay away from the wise and get close to the foolish, and sink into darkness day by day, leading to the destruction of the country, the suffering of the people, and falling into hell after death, with evil retribution clinging to them, and when the sins are accomplished, it will be too late to regret (there are too many such metaphors to record them all).' After hearing these metaphors, Sengda bowed his head to the Shamen and said: 'I am willing to leave the turbidity of the world and embark on the path of purity, and uphold the Shamen precepts, taking this as my honor and my blessing.' The Shamen said: 'Wait a moment.' Sengda said: 'I want to enter the mountains to practice meditation.' The Shamen said: 'Those who practice in the mountains and forests should study the stars, understand the changes of the seasons, and always store water, fire, roasted flour, and honey. The reason for doing this is because there are thieves.'
【English Translation】 Later, (Li) had another son, named Sengda (Sengda, meaning 'Sangha Great'). Li strictly taught his two sons, showing them the way of the sages. Sengda was by nature compassionate and filial, loving all things, adhering to the Buddhist Dharma and precepts, and associating with Shamen (Shamen, Buddhist monks), pure and content, which his parents loved. Li fell ill and lay in bed, and immediately called his eldest son, weeping and admonishing him: 'Living beings must die, those who uphold the precepts are safe, and those who violate the precepts are in danger. Sengda is still young, virtuous and pure, and I leave him in your care.' After saying this, he passed away. Later, Sengda repeatedly expressed to his elder brother his desire to become a Shamen. However, according to the laws of their country, he had to marry first. To fulfill his desire to become a Shamen, his brother betrothed him to a wife, finding a daughter from a virtuous family, named Kuaijian (Kuaijian, meaning 'Quick to See'). She was radiant, dignified, and beautiful, rare in the world. After Kuaijian married into the family, she greeted her parents-in-law, and Sengda's brother hosted a banquet for guests and relatives, and everyone was very happy. Sengda's brother said to his younger brother in front of everyone: 'On this day, do you still want to become a Shamen?' Sengda replied: 'This is indeed my long-cherished wish.' His brother jokingly said: 'You may follow your aspirations.' Sengda was very happy, bowed to his brother, and then went into the mountains. He saw a Shamen, young and handsome, alone under a tree. Sengda asked: 'Wise one, for what reason do you practice as a Shamen?' This Shamen had already attained the state of Arhat, and knew countless kalpas of the past and future. He said to Sengda: 'The Buddha said that people who are greedy for lust are like holding a torch and walking against the wind. The flame retreats slightly, but if you do not put down the torch, it will burn your hand. It is also like a crow holding meat, with eagles chasing and snatching it. If the crow does not put down the meat, disaster will befall its body. That is why I practice as a Shamen. It is also like honey smeared on a sharp blade. A child, greedy for sweetness, licks it with his tongue, and there will be the danger of cutting off his tongue. Those who are greedy for lust only seek momentary pleasure, and their foolish hearts do not consider the consequences, and there will be the harm of burning the body. It is like a moth greedy for the color of the fire, throwing itself into the lamp, its body being burned and boiled, what will it ultimately gain? Those who are deluded by lust cannot distinguish between good and evil, stay away from the wise and get close to the foolish, and sink into darkness day by day, leading to the destruction of the country, the suffering of the people, and falling into hell after death, with evil retribution clinging to them, and when the sins are accomplished, it will be too late to regret (there are too many such metaphors to record them all).' After hearing these metaphors, Sengda bowed his head to the Shamen and said: 'I am willing to leave the turbidity of the world and embark on the path of purity, and uphold the Shamen precepts, taking this as my honor and my blessing.' The Shamen said: 'Wait a moment.' Sengda said: 'I want to enter the mountains to practice meditation.' The Shamen said: 'Those who practice in the mountains and forests should study the stars, understand the changes of the seasons, and always store water, fire, roasted flour, and honey. The reason for doing this is because there are thieves.'
之求水火麨蜜。夜半向晨。問當解之。給賊所欲違其意者。賊輒殺人。僧大曰諾。敬奉慈教。卻乃入山。其兄唸曰。弟作沙門終不畜妻。快見端正心甚悅之。起從快見取琴彈之。歌淫泆之曲曰。煌煌鬱金生於野。過時不採花見棄捐。曼爾豐熾華色惟新。與我同歡。快見覺欲為亂。以歌答之曰。巍巍我師天人之尊。門徒清潔謚曰沙門。觀真為聖淫為畜倫。我受嚴戒不事二君。終不淫生寧就寸分。佛大作情悲之曲委靡之辭。宿心加爾故因良媒問名。詣師占相良時。慘慘惕惕。懼爾不來。既睹爾顏我心怡怡。今不合歡豈徒費哉。斯誓為定淑女何疑。快見惶灼。歌答之曰。佛設禮儀尊卑有敘。叔妻即子。婿伯即父。我親奉戒日有隆舉。真與聖齊淫正。蟲鼠。噫乎伯子烏。為斯語。兄心貪迷。快見知其意甚不可轉移。快見又歌曰。夫人處世當遠二事不孝淫亂行違佛戒。天及賢者。箋其自異。佛大歌曰。爾之容色燡燡灼然。普天美女豈有此爾顏。我心相悅故逾大山。快見自念。此人慾我悖狂之亂。沮致大難。請說身中惡露不凈。爾乃卻耳。快見重曰。仁貪我軀軀有何好。頭有九骨合為髑髏。如是具說諸不凈。佛大自念。汝念其婿何肯聽我。我殺弟者爾乃隨耳。即行募求數為賊者。前與語曰。寧知我家所畜六籍奴子逃作沙門今在山中
【現代漢語翻譯】 （佛大）想要得到水、火、炒麵和蜂蜜。從半夜到早晨（不斷索取）。（其兄）問他什麼時候才能停止。強盜說：『滿足我們的慾望，否則就殺人。』僧大（Saṃgha-dā）回答說：『好的，我恭敬地遵從您的教誨。』然後就進入山中。（僧大的）哥哥念道：『弟弟做了沙門（Śrāmaṇa，出家修道者），最終也不會娶妻。』（佛大）看到快見（Kṣipra-darśana，人名），心中非常高興。於是起身，從快見那裡拿來琴彈奏，唱著淫蕩放縱的歌曲說：『金燦燦的鬱金香生長在田野里，過了時節不採摘，花朵就會被拋棄。你如此豐滿美麗，容光煥發，和我一同歡樂吧。』快見察覺到（佛大）想要作亂，就用歌聲回答說：『我那巍峨的老師是天人所尊敬的，門徒清凈，被稱為沙門。觀察真理是聖人，淫亂是畜生的行為。我受持嚴格的戒律，不侍奉兩個主人。寧願死去，也不做淫亂之事。』佛大（Buddha-dā）極盡甜言蜜語，用委婉頹廢的言辭說：『我早就對你傾心，所以通過媒人來打聽你的名字，去占卜吉日良辰。我非常害怕你不會來。既然見到了你的容顏，我心中非常喜悅。如今不能歡合，豈不是白費功夫？這個誓言已經確定，淑女你還懷疑什麼呢？』快見感到惶恐不安，用歌聲回答說：『佛陀設立禮儀，尊卑有序。叔父的妻子就是兒子，女婿的伯父就是父親。我親自奉行戒律，每天都在提升。真正的聖人與淫亂之人，如同蟲子和老鼠。唉，伯父啊，您怎麼能說出這樣的話？』（佛大的）哥哥心懷貪念，快見知道他的心意無法改變。快見又唱道：『婦人處世應當遠離兩件事：不孝順父母，行為違背佛的戒律。天神和賢者都會疏遠她。』佛大唱道：『你的容貌如此美麗動人，普天下的美女中，沒有誰能比得上你的容顏。我心中愛慕你，所以翻山越嶺而來。』快見心想：『這個人想要我做出悖逆狂亂的事情，導致大難。』於是請求講述身體中的污穢不凈之處，這樣你就會退卻了。快見又說：『您貪戀我的身體，我的身體有什麼好的？頭有九塊骨頭，合在一起就是骷髏。』像這樣詳細地講述了各種不凈之處。佛大心想：『你心裡想著你的丈夫，怎麼會聽我的？我殺了你的弟弟，你就會順從我了。』於是就去招募一些強盜，上前對他們說：『你們知道我家所養的六籍奴隸逃走做了沙門，現在就在山中。』
【English Translation】 (Buddha-dā) desired water, fire, fried flour, and honey. From midnight until morning (he kept demanding). (His brother) asked him when he would stop. The robbers said, 'Satisfy our desires, or we will kill people.' Saṃgha-dā replied, 'Okay, I will respectfully follow your teachings.' Then he went into the mountains. (Saṃgha-dā's) brother thought, 'My brother has become a Śrāmaṇa (a renunciate), and he will never marry.' (Buddha-dā) saw Kṣipra-darśana (a person's name) and was very pleased in his heart. So he got up, took a lute from Kṣipra-darśana, and played it, singing lewd and unrestrained songs, saying, 'The golden turmeric grows in the fields, if it is not picked when the season is over, the flowers will be discarded. You are so plump and beautiful, with a radiant complexion, let us rejoice together.' Kṣipra-darśana realized that (Buddha-dā) wanted to cause trouble, so she answered with a song, 'My majestic teacher is revered by gods and humans, his disciples are pure, and they are called Śrāmaṇas. Observing the truth is for saints, and lust is the behavior of animals. I uphold strict precepts and do not serve two masters. I would rather die than engage in lustful acts.' Buddha-dā used sweet words and flattering language, saying, 'I have long been in love with you, so I asked a matchmaker to inquire about your name and consulted the auspicious days. I was very afraid that you would not come. Now that I have seen your face, I am very happy in my heart. If we cannot be together now, wouldn't it be a waste of effort? This vow has been made, what do you still doubt, virtuous woman?' Kṣipra-darśana felt uneasy and replied with a song, 'The Buddha established rituals, with order of seniority. The wife of an uncle is like a son, and the uncle of a son-in-law is like a father. I personally uphold the precepts and improve every day. True saints and lustful people are like insects and mice. Alas, uncle, how can you say such things?' (Buddha-dā's) brother was greedy, and Kṣipra-darśana knew that his intentions could not be changed. Kṣipra-darśana sang again, 'A woman should stay away from two things in life: being unfilial to her parents and acting against the Buddha's precepts. Gods and sages will distance themselves from her.' Buddha-dā sang, 'Your appearance is so beautiful and radiant, there is no beauty in the world who can compare to your face. I admire you in my heart, so I came over the mountains.' Kṣipra-darśana thought, 'This person wants me to do rebellious and crazy things, leading to great disaster.' So she asked to talk about the filth and impurity in the body, so that you would retreat. Kṣipra-darśana said again, 'You covet my body, what is good about my body? The head has nine bones, which together form a skull.' In this way, she described all kinds of impurities in detail. Buddha-dā thought, 'You are thinking of your husband, how can you listen to me? If I kill your brother, you will obey me.' So he went to recruit some robbers and said to them, 'Do you know that the six-book slave I raised has escaped and become a Śrāmaṇa, and is now in the mountains?'
。賊曰識之。佛大即出金銀與之。爾殺奴子疾取其頭。及身上衣所持法服。足下履屣皆以將還。吾復重賜卿等金銀。賊大喜曰。從吾取足即去入山。到其弟所呼曰。沙門汝疾出來。其弟出曰。諸君何求。吾有水火麨蜜可食。夜時已半。賊曰。不求水火。麨蜜不問。卿時欲得汝頭持走之耳。其弟聞之。即大惶怖涕泣而曰。吾非長者諸侯子也。舍俗為道與世無諍。學道日淺未獲溝港殺吾何益。賊曰。來為汝首。其弟語賊曰。欲得寶者吾與兄書令惠卿寶。賊曰。子兄令我今來殺子。弟曰吾今死矣。由斯婦也。師前戒我。人與淫居。如持炬火逆風而行。若不捨之火將燒手。日冥即如師戒涕泣。從賊乞一歲活。賊曰。急取頭去。其弟重曰。愿莫即見殺。先斷我一髀置吾前也。賊斷一髀置於其前。弟遭此痛。天來其側曰。慎勿恐怖。牢持汝心。汝前世時入畜生中。人所屠割稱賣汝肉非一世矣。地獄餓鬼汝皆更之。苦痛以來非適今也。僧大白天。請報我師。天即語師曰。賊欲殺之。汝弟子為人悲泣求哀欲得相見。師即飛往為說法曰。天地須彌尚滅。海有消竭七日有壞。天下有風其名惟藍。惟藍一起山山相搏斯風有滅。況汝小軀何足數也。但當唸佛。佛常自言。盛必有衰合會有離榮位難保。身亦如之。僧大便得溝港道。復斷一髀。重念
師戒。復得頻來道。賊斷左手復念師戒。得不還道。賊斷右手。復念師戒得應真道。即不畏三惡道。生死自在無所復畏。僧大曰。取樹皮來。即為剝樹皮與之。僧大取枝以為筆。自刺身血書樹皮曰。大兄起居隨時安善。二親在時以吾累兄。兄不承之違廢親教。以女色故骨肉相殘。違親慈教為不孝也。殘殺人命為不仁也。殺一畜生其罪不少。況殺應真五不中止。今吾善游寂寞從此長別。努力努力愿崇真道。申頸長二尺。語諸賊曰。子斷吾頭。由截泥頭也。吾恐汝等墮地獄中。賊前斷頭。取身上衣杖蓰及缽。持與兄所兄以金銀重謝賊。兄取弟頭為作假身。以頭著上以衣衣之。杖缽及蓰皆著其傍。謂快見曰。汝婿來歸可問訊之。快見大喜走至其所。見下目坐以為思道。妻不敢呼具作美食。須念道覺當飯之。日中不覺。妻因前日今已中恐過時也。怪其不應。牽衣頭脫身皆分散。妻躄踴呼曰。子竟坐我致見殘賊。哀憤呼天肝心崩裂。血從口出奄忽而逝。戒行清白難污如空。樹心聖范難動如地。真凈行高難及如天。其未終時諸天咨嗟。迎其魂靈處忉利天。忍須臾之頃。獲天上難盡之榮。兄入禪室。視弟頭身份散。婦吐血亡。呼曰。咄咄。吾為逆天所作酷裂乃致於此。即至賊所問。弟臨沒將有遺言乎。賊以書見之。辭喻悽惻讀竟五內
咽塞涕泣交橫。吾違尊親臨亡慈教。骨肉相殘。又殺應真。感隔而死。死入地獄。王及臣民莫不涕泣。嘆述清德殯葬其弟。四輦立塔。天龍鬼神側塞空中。散華燒香無不哽咽。及別大快見。國人哀慟。歌嘆其德(出佛大僧大經)。
金天前生與婦共以水物施僧今身得井出物如意二
舍衛國有一長者。其家大富。生一男兒。身體金色。相師占省見其奇相。即為立字。字修越那提婆(梁言金天)其生之日。家中自然出一井水。縱廣八尺。汲用其水能稱人意。一切所須如心即出。兒年轉大才藝博通。長者愛之。未敢逆意。而作是念。我子端正容貌無倫。要當推求選擇名女。金容妙體。類我兒者當往求之。即募諸賈周遍求之。時閻婆國有大長者。方生一女。字修跋那波婆蘇(梁言光明)端正非凡身體金色。初生之日。亦有自然八尺井水。其井所出稱適人意。時彼長者。亦自念言。我女端正。要得賢士。如我女比乃當嫁與。爾時女名遠布舍衛。金天名稱復聞女家。時二長者各懷歡喜。求為婚姻。娶婦既竟。還至舍衛。時金天家便設上供。請佛及僧供養。一日佛受其請。為長者及金天夫婦。廣宣妙法。皆獲須陀洹。佛還精舍。金天與婦。白父母求索出家。父母聽許。俱往佛所。佛言。善來比丘鬚髮自墮法衣著身便成沙
【現代漢語翻譯】 現代漢語譯本： 哽咽、抽泣的聲音交織在一起。我違背了父母臨終前的慈愛教誨，導致兄弟手足互相殘殺，又殺害了阿羅漢（應真，指已證得阿羅漢果位的聖者）。我因悲痛和悔恨而死，死後墮入地獄。國王和臣民無不哭泣，讚頌他的清凈德行，為他舉行殯葬，建造了四座靈車並立塔。天龍鬼神擠滿了天空，散花燒香，無不哽咽。當與大快見（可能是人名，此處指代某人）告別時，國人都非常悲痛，歌頌他的德行（出自《佛大僧大經》）。
金天（修越那提婆的別名，意為金色之天）前世與妻子共同用水和食物供養僧人，今生得到水井，從中涌出的物品能如人所愿。
在舍衛國（Śrāvastī，古印度城市，佛陀常駐地）有一位長者（富有的居士），家境非常富有。他生了一個男孩，身體是金色的。相士（占卜者）觀察他的面相，發現他有奇異之處，就為他取名為修越那提婆（Śreyonyadeva，梁朝時譯為金天）。在他出生的那天，家中自然出現了一口井，縱橫八尺，汲取井水能滿足人們的願望，一切所需之物都能如心所愿地涌出。這個孩子漸漸長大，才藝博通。長者非常疼愛他，不敢違揹他的意願，心中想道：『我的兒子相貌端正，容貌無與倫比，一定要為他尋找一位名門閨秀，容貌體態能與我兒子相配的，才去求娶。』於是就招募商人四處尋找。當時閻婆國（Jamvudvīpa，古印度的一個地區）有一位大長者，生了一個女兒，名叫修跋那波婆蘇（Śubhanaprabhāvatī，梁朝時譯為光明），容貌端正非凡，身體也是金色的。在她出生的那天，也自然出現了一口八尺的井，井裡涌出的東西能滿足人們的願望。當時那位長者也心想：『我的女兒容貌端正，一定要找一位賢能的男子，能與我的女兒相配的，才將她嫁給他。』當時，這位女兒的名聲傳遍了舍衛國，金天的名聲也傳到了女方家中。這時，兩位長者各自心懷喜悅，互相求親。娶親完畢后，返回舍衛國。當時，金天家便準備了上等的供品，邀請佛陀和僧眾前來接受供養。有一天，佛陀接受了他的邀請，為長者和金天夫婦廣泛宣講妙法，他們都證得了須陀洹果（Srota-apanna，預流果，佛教修行中的第一個果位）。佛陀返回精舍（Vihara，僧侶居住的場所）后，金天和妻子向父母請求出家。父母聽從了他們的請求，他們一同前往佛陀那裡。佛陀說：『善來比丘（Bhikkhu，男性出家人）！』他們的頭髮和鬍鬚自然脫落，法衣穿在身上，立刻就成了沙門（Śrāmaṇa，出家修行者）。
【English Translation】 English version: The sounds of sobbing and weeping intertwined. I disobeyed my parents' loving teachings before their death, leading to fratricide and the killing of an Arhat (Yingzhen, referring to a saint who has attained the Arhat fruit). I died from grief and remorse, and after death, I fell into hell. The king and his subjects all wept, praising his pure virtues, holding a funeral for him, and building four chariots and erecting a stupa. Gods, dragons, ghosts, and spirits crowded the sky, scattering flowers and burning incense, all choked with sobs. When bidding farewell to Da Kuai Jian (possibly a name, referring to someone here), the people of the country were very sad, singing praises of his virtues (from the Great Buddhist Sangha Sutra).
In a previous life, Jin Tian (another name for Śreyonyadeva, meaning Golden Heaven) and his wife together offered water and food to monks. In this life, he obtained a well from which items emerge as desired.
In Śrāvastī (an ancient Indian city, the Buddha's frequent residence) there was a wealthy householder (a rich layman). He had a son born with a golden body. A fortune-teller (diviner) observed his face and saw that he had unusual features, so he named him Śreyonyadeva (translated as Golden Heaven in the Liang Dynasty). On the day he was born, a well naturally appeared in his house, eight feet in length and width. Drawing water from the well could fulfill people's wishes, and everything needed would emerge as desired. The child gradually grew up and became proficient in various arts. The householder loved him very much and did not dare to go against his wishes, thinking in his heart: 'My son has a handsome and unparalleled appearance. I must find a noble lady for him, one whose appearance and figure match my son's, before seeking to marry her.' So he recruited merchants to search everywhere. At that time, in Jamvudvīpa (an area in ancient India) there was a great householder who had a daughter named Śubhanaprabhāvatī (translated as Brightness in the Liang Dynasty), with an extraordinarily beautiful and golden body. On the day she was born, a natural eight-foot well also appeared, and the things that emerged from the well could fulfill people's wishes. At that time, that householder also thought: 'My daughter is beautiful, and I must find a virtuous man for her, one who matches my daughter, before marrying her to him.' At that time, the daughter's reputation spread throughout Śrāvastī, and Jin Tian's reputation also reached the girl's home. At this time, the two householders were each filled with joy and sought marriage with each other. After the marriage was completed, they returned to Śrāvastī. At that time, Jin Tian's family prepared excellent offerings and invited the Buddha and the Sangha to receive the offerings. One day, the Buddha accepted his invitation and extensively preached the wonderful Dharma to the householder and Jin Tian and his wife, and they all attained the Srota-apanna fruit (the first stage of enlightenment in Buddhism). After the Buddha returned to the Vihara (a place where monks live), Jin Tian and his wife asked their parents for permission to renounce the world. Their parents granted their request, and they went together to the Buddha. The Buddha said: 'Welcome, Bhikkhu (a male renunciant)!' Their hair and beards naturally fell off, and Dharma robes appeared on their bodies, and they immediately became Śrāmaṇas (ascetics).
門。漸漸教化悉成羅漢。佛言。過去毗婆尸佛滅后。遺法在世。有諸比丘遊行教化到一村落。有諸人民豪賢長者。見眾僧至各競供養。時有夫妻二人。貧餓睏乏。每自惟念。我父在時財寶積滿。今者我身貧困極甚。何其苦耶。爾時雖富不遭斯等聖眾之僧。今既得值無錢供養。愴然而啼。婦見夫啼而語婿言。今汝可往至本舍中。于故藏內推覓錢寶當用供養。夫如婦言。至故藏內得一金錢。於時其婦有一明鏡。即共同心以用佈施。買一新瓶盛滿凈水。以此金錢著瓶水中。以錢著上。持至僧所。至心佈施。於時眾僧即為受之。各各取水而用洗缽。復有取水而飲之者。時彼夫婦。歡喜情悅遇疾命終。生忉利天。時貧人者。此金天夫婦是也(出賢愚經第五卷)。
阿娑陀為尼所悟得道度于商主三
有天護商主。往陸求那國。常樂佈施。于佛生信。欲先入海。若安隱還。我當於佛法中作五年大會。天人國內無不聞知。時有一阿羅漢比丘尼。同往彼國。思惟觀察。知天護得安隱還作五年大會。請一萬八千比丘。皆阿羅漢。學人倍多。凡夫無數。即見上座名阿娑陀。乃是凡夫甚能精進。入僧伽藍從次作禮。謂上座曰。大德甚不端嚴。上座心自思惟。云何以我為不端嚴。即自觀身見鬚髮長。即喚年少剃除鬚髮。比丘尼由言不
【現代漢語翻譯】 現代漢語譯本：門徒們逐漸接受教化，都成了阿羅漢。佛說：『過去毗婆尸佛（Vipasyin Buddha）滅度后，遺留的佛法還在世間。當時有比丘（bhikkhu）們教化到一個村落，村裡有許多豪紳和賢達的長者，見到僧眾到來，都爭相供養。當時有一對夫妻，貧窮飢餓，非常困頓，常常自己思量：『我父親在世的時候，財寶堆積如山，現在我卻如此貧困，真是太苦了！』當時雖然富有，卻沒有遇到像這樣的聖眾僧團，現在既然遇到了，卻沒有錢財供養。』於是悲傷地哭泣。妻子見丈夫哭泣，就對丈夫說：『你現在可以到我們以前的家中，在舊倉庫里尋找錢財寶貝，用來供養。』丈夫聽從妻子的話，到舊倉庫里找到一枚金錢。當時他的妻子有一面明鏡，就共同發心用這枚金錢和明鏡一起佈施，買一個新的瓶子，盛滿乾淨的水，把這枚金錢放在瓶子里的水面上，然後拿著瓶子到僧團那裡，至誠恭敬地佈施。當時眾僧就接受了他們的佈施，各自取水來洗缽，也有取水來飲用的。當時這對夫婦，歡喜愉悅，後來因病去世，轉生到忉利天（Trāyastriṃśa）。當時那個貧窮的人，就是現在的金天夫婦。』（出自《賢愚經》第五卷） 阿娑陀（Asita）比丘尼（bhikkhuni）所悟，得道，度化商主三（的故事） 有一個天神護佑的商主，前往陸求那國（Lakukarna）。他經常樂於佈施，對佛法深信不疑。他想先出海，如果平安返回，我將在佛法中舉辦五年的大法會。讓天人國內沒有不知道的。當時有一位阿羅漢比丘尼，一同前往那個國家。她思惟觀察，知道天護能夠平安返回，並舉辦五年的大法會，邀請一萬八千名比丘，都是阿羅漢，學人比這多一倍，凡夫更是無數。她看到上座名叫阿娑陀，還是個凡夫，但非常精進。她進入僧伽藍（saṃghārāma），依次作禮，對上座說：『大德，您很不端莊。』上座心裡思量：『為什麼說我不端莊呢？』於是自己觀察身體，看到鬚髮很長，就叫年輕的比丘剃除鬚髮。比丘尼又說不
【English Translation】 English version: Gradually, they were taught and transformed, all becoming Arhats. The Buddha said, 'After the Parinirvana (passing away) of Vipasyin Buddha (Vipasyin Buddha), the Dharma (teachings) he left behind remained in the world. At that time, there were bhikkhus (monks) teaching in a village. The wealthy and virtuous elders of the village, seeing the Sangha (community of monks) arrive, all vied to make offerings. There was a couple who were poor, hungry, and destitute, constantly thinking to themselves, 'When my father was alive, treasures were piled high, but now I am so poor, how bitter it is!' Although we were rich then, we did not encounter such a holy Sangha. Now that we have encountered them, we have no money to offer.' And so they wept sadly. The wife, seeing her husband weeping, said to him, 'Now you can go to our old house and search in the old storage for money and treasures to use for offerings.' The husband listened to his wife and went to the old storage, finding a single gold coin. At that time, his wife had a bright mirror, and they both resolved to donate the gold coin and the mirror together. They bought a new bottle, filled it with clean water, and placed the gold coin on the surface of the water in the bottle. Then they took the bottle to the Sangha and made a sincere offering. The Sangha accepted their offering, and each took water to wash their bowls, and some took water to drink. At that time, the couple was joyful and happy, and later they died of illness and were reborn in Trāyastriṃśa Heaven (Trāyastriṃśa). That poor person was the golden heavenly couple.' (From the fifth volume of the Damamūka Nidāna Sūtra) Asita (Asita) Bhikkhuni (bhikkhuni)'s enlightenment and the conversion of Merchant Three (story) There was a merchant protected by a deva (god), who went to Lakukarna (Lakukarna) country. He was always happy to give alms and had deep faith in the Buddha's teachings. He wanted to go to sea first, and if he returned safely, he would hold a five-year grand assembly in the Dharma. Let everyone in the deva's country know about it. At that time, there was an Arhat bhikkhuni who went to that country with him. She contemplated and observed, knowing that Tianhu would return safely and hold a five-year grand assembly, inviting 18,000 bhikkhus, all of whom were Arhats, with twice as many learners and countless ordinary people. She saw the senior monk named Asita, who was still an ordinary person but very diligent. She entered the saṃghārāma (monastery), paid respects in order, and said to the senior monk, 'Venerable, you are not dignified.' The senior monk thought to himself, 'Why do you say I am not dignified?' So he observed his body and saw that his beard and hair were long, so he called a young bhikkhu to shave his beard and hair. The bhikkhuni said no
端嚴。上座更喚年少浣染衣服。尼復至僧伽藍。故言不端嚴。上座瞋曰。我已剃鬚發及浣染衣竟。云何謂我不端嚴耶。比丘尼言。佛法以得四果為莊嚴。大德聞商主天護作師子吼五年大會不。答言聞。大德是凡夫為第一上座。在羅漢眾中先受供養。是莊嚴不。大德方悟啼泣懊惱。比丘尼言。何故啼泣。答言。姊妹。我今已老無可堪任。比丘尼言。如來法可見無有於時節。大德可往那哆婆哆寺。就優波笈多比丘。此比丘佛之所記。我弟子中教化第一。時長老比丘至。優波笈多出而迎之語言。大德。洗足訊息。答言。我未洗足。欲見優波笈多。時優波笈多弟子曰。大德。此即是優波笈多。來迎大德。即大歡喜便自洗足。優波笈多即教化之。為覓檀越。洗浴飲食種種供養。語維那言。今有得二解脫比丘入坐禪處。乃至一萬八千阿羅漢悉入禪處。是時比丘入第一禪坐處坐。時優波笈多入火光三昧。如是一萬八千阿羅漢。悉入火光三昧。比丘見之心生歡喜。優波笈多教化說法。比丘精進思惟得阿羅漢果。還其本國。阿羅漢比丘尼。往僧伽藍禮拜說言。今日大德莊嚴。答曰。姊妹力也。及五年大會。天護問上座。世尊種種說法。上座所說而無有異。上座答言。於過去世九十一劫。我等為商主入海采寶。誓取滿舶。還閻浮提。時遇大
【現代漢語翻譯】 現代漢語譯本： 端嚴（duān yán，指儀容莊嚴）。一位上座（shàng zuò，寺院中資格高的僧人）再次叫一位年輕的僧人去洗染衣服。比丘尼（bǐ qiū ní，出家修行的女子）又來到僧伽藍（sēng qié lán，寺院）。（上座）說（比丘尼）不端莊。上座生氣地說：『我已經剃了頭髮和鬍鬚，也洗染了衣服，為什麼說我不端莊呢？』比丘尼說：『佛法以證得四果（sì guǒ，聲聞乘修行的四個階段：須陀洹果、斯陀含果、阿那含果、阿羅漢果）為莊嚴。大德（dà dé，對僧人的尊稱）您聽說商主天護（shāng zhǔ tiān hù）舉行師子吼（shī zi hǒu，比喻佛法威猛有力）五年大會嗎？』回答說：『聽說了。』大德您是凡夫卻作為第一上座，在阿羅漢（ā luó hàn，斷除一切煩惱，達到修行最高果位的聖者）眾中首先接受供養，這算是莊嚴嗎？』大德這才醒悟，啼哭懊惱。比丘尼說：『為什麼啼哭？』回答說：『姊妹，我現在已經老了，沒有什麼可以勝任的了。』比丘尼說：『如來的法是可以見到的，沒有時間限制。大德可以去那哆婆哆寺（nà duō pó duō sì），去拜見優波笈多（yōu pó jí duō）比丘。這位比丘是佛所授記的，是我的弟子中教化第一的。』 當時長老比丘到了，優波笈多出來迎接他，說道：『大德，請洗腳休息。』回答說：『我還沒洗腳，想見優波笈多。』這時優波笈多的弟子說：『大德，這位就是優波笈多，來迎接大德。』（長老比丘）非常高興，就自己洗了腳。優波笈多就教化他，為他尋找施主，提供洗浴飲食種種供養。告訴維那（wéi nà，寺院中負責僧眾事務的僧人）說：『現在有證得二解脫（èr jiě tuō，指俱解脫和慧解脫）的比丘進入坐禪處。』乃至一萬八千阿羅漢都進入禪處。這時比丘進入第一禪坐處坐禪。這時優波笈多進入火光三昧（huǒ guāng sān mèi，一種禪定狀態）。這樣一萬八千阿羅漢，都進入火光三昧。比丘見到心中歡喜。優波笈多教化說法。比丘精進思惟，證得阿羅漢果，回到他的本國。阿羅漢比丘尼，前往僧伽藍禮拜，說道：『今天大德莊嚴了。』回答說：『是姊妹的力量啊。』以及五年大會，天護問上座：『世尊（shì zūn，對佛的尊稱）種種說法，上座所說的沒有什麼不同。』上座回答說：『在過去世九十一劫（jié，時間單位，極長的時間）前，我們作為商主入海采寶，發誓要裝滿一船，回到閻浮提（yán fú tí，指我們所居住的這個世界）。當時遇到大……』
【English Translation】 English version: Duanyan (端嚴, dignified appearance). A senior monk (上座, shàng zuò, a senior monk in a monastery) again called a young monk to wash and dye clothes. The Bhikkhuni (比丘尼, bǐ qiū ní, a female monastic) came to the Sangharama (僧伽藍, sēng qié lán, monastery) again. (The senior monk) said (the Bhikkhuni) was not dignified. The senior monk angrily said, 'I have already shaved my head and beard, and washed and dyed my clothes, why do you say I am not dignified?' The Bhikkhuni said, 'The Dharma of the Buddha considers attaining the Four Fruits (四果, sì guǒ, the four stages of attainment in the Śrāvakayāna path: Srotaāpanna, Sakridāgāmin, Anāgāmin, and Arhat) as dignified. Have you, Greatly Virtuous One (大德, dà dé, a respectful term for monks), heard of the merchant leader Tianhu (天護, Tiānhù) holding the Lion's Roar (師子吼, shī zi hǒu, a metaphor for the powerful and authoritative proclamation of the Buddha's teachings) five-year assembly?' He replied, 'I have heard of it.' 'You, Greatly Virtuous One, are a common person but are the first senior monk, receiving offerings before the assembly of Arhats (阿羅漢, ā luó hàn, enlightened beings who have eradicated all defilements), is this considered dignified?' Only then did the senior monk realize, weeping and regretting. The Bhikkhuni said, 'Why are you weeping?' He replied, 'Sister, I am now old and cannot accomplish anything.' The Bhikkhuni said, 'The Dharma of the Tathagata (如來, rú lái, another name for the Buddha) can be seen and is not limited by time. Greatly Virtuous One, you can go to the Natapatata Temple (那哆婆哆寺, nà duō pó duō sì) and visit the Bhikkhu Upagupta (優波笈多, yōu pó jí duō). This Bhikkhu is predicted by the Buddha to be the foremost in teaching among my disciples.' At that time, the elder Bhikkhu arrived, and Upagupta came out to greet him, saying, 'Greatly Virtuous One, please wash your feet and rest.' He replied, 'I have not washed my feet, I want to see Upagupta.' At this time, Upagupta's disciple said, 'Greatly Virtuous One, this is Upagupta, who has come to greet you.' (The elder Bhikkhu) was very happy and washed his own feet. Upagupta then taught him, seeking patrons for him, providing bathing, food, and various offerings. He told the Vina (維那, wéi nà, the monk in charge of monastic affairs) , 'Now there is a Bhikkhu who has attained the Two Liberations (二解脫, èr jiě tuō, referring to Ubhatobhāgavimutta and Paññāvimutta) entering the meditation hall.' Even 18,000 Arhats entered the meditation hall. At this time, the Bhikkhu entered the first Dhyana (禪那, chánnà, meditative state) sitting place to meditate. At this time, Upagupta entered the Fire Light Samadhi (火光三昧, huǒ guāng sān mèi, a meditative state). Thus, 18,000 Arhats all entered the Fire Light Samadhi. The Bhikkhu saw this and felt joy in his heart. Upagupta taught and preached the Dharma. The Bhikkhu diligently contemplated and attained the Arhat fruit, returning to his home country. The Arhat Bhikkhuni went to the Sangharama to pay respects, saying, 'Today, Greatly Virtuous One, you are dignified.' He replied, 'It is the power of the sister.' And at the five-year assembly, Tianhu asked the senior monk, 'The World Honored One (世尊, shì zūn, a title for the Buddha) speaks in various ways, and what the senior monk says is no different.' The senior monk replied, 'In the past, ninety-one Kalpas (劫, jié, an extremely long period of time) ago, we were merchant leaders who entered the sea to collect treasures, vowing to fill a ship and return to Jambudvipa (閻浮提, yán fú tí, the world we live in). At that time, we encountered a great...'
風吹舶墮沙海。我等為毗婆尸佛。聚沙為塔以珍寶物而供養之。時有諸天示我道路言。克后七日有大水來。當泛汝舶入閻浮提。及至七日。果如天言。以此沙塔因緣。經九十一劫不墮惡道。今得阿羅漢果。汝今能供養。爾許多人於三寶所。我說咒愿生死苦無窮。汝今可出家。天護奉旨即為沙門。得阿羅漢道(出阿育王經第九卷)。
修羅陀在胎令母性溫和精進得道四
巴連弗國有商主。名曰須陀那。中陰眾生來入母胎。即令其母質直溫和。無諸邪想。夫以問師。師答曰。懷良善子。後生一兒。名曰修羅陀。年漸長大。求欲出家。父母即聽。勤行精進。證羅漢果(出阿含經第二十五卷)。
差摩因疾說法心得解脫五
差摩比丘身得重病。受大苦痛。陀娑比丘為瞻病者。時諸上座令陀娑比丘。為病者說五受陰法。往反至再。差摩比丘語陀娑比丘。何煩令汝驅馳往反。汝取杖來我自扶杖。詣彼上座。彼上座遙見差摩扶杖而來。自為敷座命令就坐。更為具說往古談論。差摩比丘即便說法。時彼上座。遠塵離垢得法眼凈。差摩比丘不起諸漏。心得解脫(出差摩比丘喻重病經)。
拘提六反退定害身取證六
昔佛在舍衛國。弟子拘提。于羅漢果六反退還。至第七頭。自覺身證。復恐退還。即
【現代漢語翻譯】 現代漢語譯本：風吹船隻漂流到沙海。我們爲了毗婆尸佛（過去七佛之一），聚集沙子建造佛塔，用珍寶物品供養。當時有諸天神向我們指示道路說：『七日之後將有大水到來，你們應當駕船進入閻浮提（佛教傳說中的四大部洲之一）。』到了第七日，果然如天神所說。因為建造沙塔的因緣，經歷了九十一劫沒有墮入惡道，今生得以證得阿羅漢果。你現在能夠供養這麼多人於三寶（佛、法、僧）之處，我說咒愿生死之苦沒有窮盡，你現在可以出家。』天護接受旨意，立即成為沙門（出家修道者），證得阿羅漢道（佛教修行最高果位之一）。（出自《阿育王經》第九卷）
修羅陀在胎中令母親性情溫和精進得道四
巴連弗國（古印度城市）有一位商人，名叫須陀那。中陰眾生（指死亡后尚未投胎的眾生）來入母胎，立即令其母親性情正直溫和，沒有各種邪念。丈夫以此事詢問師父，師父回答說：『懷的是善良之子。』後來生了一個兒子，名叫修羅陀。年齡漸長，想要出家，父母就聽從了他。勤奮修行精進，證得羅漢果。（出自《阿含經》第二十五卷）
差摩因疾病說法心得解脫五
差摩比丘（佛教出家男眾）身患重病，承受巨大痛苦。陀娑比丘爲了照顧病人。當時各位上座命令陀娑比丘為病人宣說五受陰法（佛教用語，指色、受、想、行、識五種構成人身的要素）。來回說了兩次，差摩比丘對陀娑比丘說：『何必麻煩你這樣來回奔波。你拿枴杖來，我自己扶著枴杖，去見各位上座。』各位上座遠遠看見差摩扶著枴杖而來，親自為他鋪設座位，命令他坐下。更為他詳細地講述往昔的談論。差摩比丘隨即開始說法。當時那些上座，遠離塵垢，得到法眼凈（佛教用語，指證悟真理的智慧）。差摩比丘不起諸漏（佛教用語，指煩惱），心得解脫。（出自《差摩比丘喻重病經》）
拘提六次退轉定力損害身體才取得證悟六
過去佛在舍衛國（古印度城市）時，弟子拘提，對於阿羅漢果（佛教修行最高果位之一）六次退轉。到第七次，自覺身證。又恐怕再次退轉，立即...
【English Translation】 English version: A ship was blown by the wind and drifted into a sea of sand. We, for Vipashyin Buddha (one of the past seven Buddhas), gathered sand to build a pagoda and offered it with precious objects. At that time, deities showed us the way, saying, 'In seven days, a great flood will come. You should sail your ship into Jambudvipa (one of the four continents in Buddhist cosmology).' On the seventh day, it was as the deities had said. Because of the merit of building the sand pagoda, we did not fall into evil realms for ninety-one kalpas (an immense period of time). Now we have attained the Arhat fruit (one of the highest achievements in Buddhism). You are now able to make offerings to so many people at the Three Jewels (Buddha, Dharma, Sangha). I say that the suffering of birth and death is endless. You can now renounce the world.' Tianhu accepted the decree and immediately became a Shramana (a wandering ascetic), attaining the Arhat path (one of the highest achievements in Buddhism). (From the Ninth Scroll of the Ashokavadana)
Shurota's presence in the womb made his mother gentle and diligent in attaining the Way Four
In the country of Pataliputra (an ancient city in India), there was a merchant named Sudana. A being from the intermediate state (referring to beings between death and rebirth) entered his mother's womb, immediately causing her to be upright and gentle, without any evil thoughts. The husband asked a teacher about this, and the teacher replied, 'She is pregnant with a virtuous son.' Later, she gave birth to a son named Shurota. As he grew older, he desired to renounce the world. His parents agreed. He diligently practiced and attained the Arhat fruit. (From the Twenty-fifth Scroll of the Agama Sutra)
Chama attained liberation through explaining the Dharma despite illness Five
The Bhikkhu (Buddhist monk) Chama was seriously ill and suffering greatly. The Bhikkhu Dasa was caring for the sick. At that time, the senior monks ordered the Bhikkhu Dasa to explain the five aggregates of clinging (Skandhas) to the sick. After going back and forth twice, the Bhikkhu Chama said to the Bhikkhu Dasa, 'Why bother you to run back and forth like this? Bring me a staff, and I will support myself with the staff and go to see the senior monks.' The senior monks saw Chama approaching with a staff from afar and personally prepared a seat for him, ordering him to sit down. They further explained the ancient discussions in detail. The Bhikkhu Chama then began to explain the Dharma. At that time, those senior monks, far from dust and defilement, attained the pure Dharma eye (the wisdom to realize the truth). The Bhikkhu Chama did not generate any outflows (referring to afflictions), and his mind was liberated. (From the Chama Bhikkhu Sutra on Severe Illness)
Kuti retreated from Samadhi six times, harming his body before attaining enlightenment Six
In the past, when the Buddha was in Shravasti (an ancient city in India), his disciple Kuti retreated from the Arhat fruit (one of the highest achievements in Buddhism) six times. On the seventh time, he consciously realized enlightenment. Fearing that he would retreat again, he immediately...
求利劍自害其命。是時魔波旬。求比丘神為生何處。而不能知。即往問佛。世尊告曰。拘提比丘已取滅度。神識處空與空合體。弊魔聞已心興郁毒。舉身自投青蓮池浴。池水涌沸水性皆終。以此因緣諸比丘等。皆勤精進恐復退還(出說拘提比丘經)。
摩訶盧惜義招鈍改悔得道七
昔有一國。名多摩羅。去城七里有精舍。五百沙門常處其中。贊經行道。有一長老比丘。名摩訶盧。為人闇塞。五百道人傳共教之。數年之中不得一偈。眾共輕之。不將會同常守精舍。敕令掃除。後日國王請諸道人。入宮供養。摩訶盧比丘自念言。我生世間闇塞如此。不知一偈人所薄賤。用是活為。即持繩至後園中大樹下。欲自絞死。佛以道眼遙見如是。化作樹神半身人現。而呵之曰。咄比丘。何為作此。摩訶盧即具陳辛苦。化神呵曰。勿得作是。且聽我言。往迦葉佛時。卿作三藏沙門。有五百弟子。自以多智輕慢眾人。吝惜經義初不訓誨。是以世世所生諸根闇鈍。但當自責何為自賤。於是世尊即現光像為說妙偈。時摩訶盧稽首佛足。思惟偈義即入定意。尋在佛前得羅漢道。自識宿命無數世事。三藏眾經即貫在心。佛語摩訶盧。著衣持缽就王宮食。在五百道人上坐。此諸道人是卿先世五百弟子。還為說法令得道跡。並使國王明信
【現代漢語翻譯】 現代漢語譯本：
有人想用利劍自殺。當時魔王波旬想知道這位比丘的神識轉生到了哪裡，卻無法得知，於是去問佛陀。世尊告訴他：『拘提（Kouti）比丘已經證入涅槃（取滅度），他的神識與虛空融合爲一體。』魔王聽后，心中充滿鬱悶和毒害，縱身跳入青蓮池中沐浴，池水沸騰，水的性質都消失了。因為這件事，眾比丘都更加勤奮精進，害怕退轉。（出自《說拘提比丘經》） 摩訶盧（Mahalu）因為吝惜經義而招致愚鈍，后改過自新而得道（第七則） 過去有一個國家，名叫多摩羅（Tamala）。距離城七里遠的地方有一座精舍，五百位沙門常住其中，誦經修行。有一位長老比丘，名叫摩訶盧，為人愚笨遲鈍。五百位道人輪流教導他，多年下來，他連一句偈頌都學不會。大家都輕視他，不讓他參加集會，只讓他看守精舍，負責打掃。後來有一天，國王邀請眾位道人入宮供養。摩訶盧比丘心想：『我生在世上如此愚笨，連一句偈頌都不知道，被人輕視，活著還有什麼用呢？』於是拿著繩子到後園的大樹下，想要上吊自殺。佛陀用道眼遙見此事，就化作樹神，半身顯現，呵斥他說：『喂，比丘，你為什麼要這樣做？』摩訶盧便詳細地訴說了自己的痛苦。化神呵斥他說：『不要這樣做。你聽我說。過去在迦葉佛（Kasyapa Buddha）時期，你是一位精通三藏的沙門，有五百位弟子。你自以為聰明，輕慢眾人，吝惜經義，從不教導他們。因此，你生生世世都愚鈍。你應該責備自己，為什麼要輕賤自己呢？』於是，世尊顯現光明之像，為他說微妙的偈頌。當時，摩訶盧頂禮佛足，思維偈頌的含義，立即進入禪定。隨即在佛前證得阿羅漢果位，能夠回憶起無數世的宿命，三藏經典立刻貫通於心。佛告訴摩訶盧：『穿好衣服，拿著缽，到王宮去吃飯，坐在五百位道人的上座。這些道人就是你前世的五百位弟子。你再為他們說法，讓他們證得道果，並且使國王對佛法產生堅定的信心。』
【English Translation】 English version:
Someone sought to end their life with a sharp sword. At that time, Mara Papiyas (demon king) wanted to know where the spirit of this Bhikkhu (monk) was reborn, but could not find out. So he went to ask the Buddha. The World-Honored One told him: 'Kouti (name of the Bhikkhu) Bhikkhu has already attained Nirvana (extinguished), his spirit has merged with the void.' Upon hearing this, the demon king's heart was filled with depression and poison, and he threw himself into the blue lotus pond to bathe. The pond water boiled, and the nature of the water was completely destroyed. Because of this incident, all the Bhikkhus became more diligent and zealous, fearing regression. (From the Sutra on Kouti Bhikkhu) Mahalu (name of a monk) Reaps Dullness for Hoarding Teachings, Repents and Attains the Way (Seventh Story) In the past, there was a country named Tamala (name of a country). Seven miles from the city was a monastery where five hundred Sramanas (monks) resided, chanting scriptures and practicing the Way. There was an elder Bhikkhu named Mahalu, who was dull-witted. The five hundred monks took turns teaching him, but after many years, he could not learn even one verse. Everyone despised him and did not allow him to attend gatherings, only letting him guard the monastery and be responsible for cleaning. Later, one day, the king invited the monks to the palace for offerings. Mahalu Bhikkhu thought to himself: 'I was born into this world so dull-witted, not knowing even one verse, and despised by others. What is the use of living?' So he took a rope to a large tree in the back garden, intending to hang himself. The Buddha, with his divine eye, saw this and transformed into a tree spirit, appearing as a half-human, and scolded him: 'Hey, Bhikkhu, why are you doing this?' Mahalu then explained his suffering in detail. The transformed spirit scolded him: 'Do not do this. Listen to me. In the time of Kasyapa Buddha (name of a past Buddha), you were a Sramana well-versed in the Tripitaka (three baskets of Buddhist scriptures), with five hundred disciples. You considered yourself intelligent, despised others, and were stingy with the teachings, never instructing them. Therefore, you are dull-witted in every life. You should blame yourself, why do you despise yourself?' Then, the World-Honored One manifested a radiant image and spoke subtle verses for him. At that time, Mahalu prostrated at the Buddha's feet, contemplated the meaning of the verses, and immediately entered Samadhi (meditative state). He then attained the state of Arhat (enlightened being) before the Buddha, able to recall countless past lives, and the Tripitaka immediately became clear in his mind. The Buddha told Mahalu: 'Put on your robes, take your bowl, and go to the king's palace to eat, and sit in the seat above the five hundred monks. These monks are your five hundred disciples from your past life. You should preach the Dharma (teachings) to them again, so that they may attain the fruits of the Path, and also cause the king to have firm faith in the Buddha Dharma.'
罪福。即便受教。入王宮裡。坐于上坐。眾人心恚怪其所以。各護王意不敢呼遣。念其愚冥不曉達嚫。心為之疲。王便下食手自斟酌。摩訶盧即為達嚫。音如雷震清辭兩下。坐上道人驚怖自悔。皆得羅漢。為王說法莫不解悟。群臣百官。皆得須陀洹(出法句經譬喻第一卷)。
槃特誦掃忘彗誦彗忘掃八
朱梨槃特兄曰。汝若不能持戒還作白衣。槃特詣祇洹門泣淚。佛告之曰。汝何故悲。以兄言答。佛言。勿怖。我成無上士正覺。不由汝兄。手牽槃特。詣靜室教執掃彗令誦。槃特誦掃忘彗誦彗忘掃。乃經數日掃彗複名除垢。槃特思念。灰土瓦石若除即清凈也。結縛是垢。智慧能除。我今以智慧彗掃。除諸結結縛(出增一阿含經第一卷)。
朱利槃特誦一偈能解其義又以神力授缽九
佛在舍衛國。有一比丘字槃特。新作出家稟性闇塞。佛令五百羅漢日日教之。三年之中不得一偈。國中四輩知其愚冥。佛愍傷之。即呼著前。授與一偈。守口攝意身莫犯。如是行者得度世。槃特感佛慈恩。歡喜心開誦偈上口。佛告之曰。汝今年老方得一偈。人皆知之。不足為奇。今當爲汝解說其義。一心身三口四意三所由。觀其所起察其所滅。三界五道輪轉不息。由之昇天。由之墮淵由之得道。泥洹自然。分別為說無
【現代漢語翻譯】 現代漢語譯本：罪業和福報。即使接受了教誨，進入王宮裡，坐在高位上，眾人心裡都惱怒，奇怪他為什麼會這樣。但因為顧及國王的心意，都不敢出聲驅趕他，心裡想著他愚昧無知，不明白接受供養的道理，為此感到疲憊。國王親自下座佈施食物，親自斟酒。摩訶盧立刻接受供養，聲音如雷鳴般響亮，清晰的言辭兩次傳出。座上的道人們驚恐後悔，都證得了阿羅漢果位。為國王說法，沒有不理解領悟的。群臣百官，都證得了須陀洹果位（Sotapanna，入流果）（出自《法句經譬喻第一卷》）。
槃特（Panthaka）誦讀時，要麼忘記『掃』字，要麼忘記『彗』字，誦讀『彗』字時，又忘記『掃』字。
朱梨槃特（Cūḷapanthaka）的哥哥說：『你如果不能持戒，就還俗做普通人吧。』槃特來到祇洹（Jetavana）精舍的門前，哭泣流淚。佛陀告訴他說：『你為什麼悲傷？』他用哥哥的話回答。佛陀說：『不要害怕。我成就無上正等正覺，不是因為你哥哥。』佛陀牽著槃特的手，來到靜室，教他拿著掃帚唸誦。槃特誦讀時，要麼忘記『掃』字，要麼忘記『彗』字，誦讀『彗』字時，又忘記『掃』字。這樣過了幾天，『掃』字又可以稱為『除垢』。槃特思念，灰土瓦石如果被清除，就會變得清凈。結縛是污垢，智慧能夠清除。我現在用智慧的掃帚掃除各種結縛（出自《增一阿含經》第一卷）。
朱利槃特（Cūḷapanthaka）誦讀一句偈頌，能夠理解其中的含義，又以神通力接受佛陀給予的缽。
佛陀在舍衛國（Śrāvastī）。有一位比丘（bhikkhu，出家男眾）名叫槃特，剛出家，天性愚笨閉塞。佛陀讓五百位阿羅漢（arhat，斷盡煩惱，證得解脫的聖者）每天教導他，三年之中，他都不能記住一句偈頌。國中的四眾弟子都知道他愚昧無知。佛陀憐憫他，就叫他到面前，授予他一句偈頌：『守口攝意身莫犯，如是行者得度世。』槃特感激佛陀的慈悲恩德，歡喜心開，誦讀偈頌朗朗上口。佛陀告訴他說：『你今年老了才記住一句偈頌，人們都知道這件事，不足為奇。現在我來為你解釋其中的含義。』一心、身三、口四、意三所由。觀察它的生起，觀察它的滅亡。三界五道輪迴不止，由此昇天，由此墮入深淵，由此得道，涅槃（Nirvana，寂滅）自然。分別為他說無常之理。
【English Translation】 English version: Sin and merit. Even if he received the teachings, entered the royal palace, and sat in a high seat, the people were angry and wondered why he was there. However, out of consideration for the king's feelings, they dared not drive him away, thinking that he was ignorant and did not understand the principle of accepting offerings, and were tired of it. The king personally descended to offer food and personally poured wine. Mahālu immediately accepted the offering, his voice as loud as thunder, and clear words were spoken twice. The ascetics in the seat were frightened and regretted, and all attained the state of Arhat. When he preached the Dharma to the king, none did not understand and comprehend. The ministers and officials all attained the state of Sotapanna (stream-enterer) (from the first volume of the Dharmapada Sutra, Parable).
Panthaka, when reciting, either forgot the word 'sweep' or forgot the word 'broom'; when reciting the word 'broom', he forgot the word 'sweep'.
Cūḷapanthaka's brother said, 'If you cannot uphold the precepts, then return to lay life.' Panthaka went to the gate of Jetavana Monastery, weeping. The Buddha told him, 'Why are you sad?' He answered with his brother's words. The Buddha said, 'Do not be afraid. My attainment of unsurpassed perfect enlightenment is not because of your brother.' The Buddha took Panthaka's hand and went to a quiet room, teaching him to hold a broom and recite. Panthaka, when reciting, either forgot the word 'sweep' or forgot the word 'broom'; when reciting the word 'broom', he forgot the word 'sweep'. After several days, the word 'sweep' could also be called 'removing defilement'. Panthaka thought, if dust, soil, tiles, and stones are removed, they will become clean. Bonds are defilements, and wisdom can remove them. Now I use the broom of wisdom to sweep away all bonds (from the first volume of the Ekottara Agama Sutra).
Cūḷapanthaka recited a verse and was able to understand its meaning, and also received the Buddha's bowl with supernatural power.
The Buddha was in Śrāvastī. There was a bhikkhu named Panthaka, who had just become a monk and was naturally dull and ignorant. The Buddha had five hundred Arhats teach him every day, but for three years, he could not remember a single verse. The fourfold assembly in the country knew that he was ignorant. The Buddha had compassion for him and called him forward, giving him a verse: 'Guard your mouth, restrain your mind, and do not commit offenses with your body; those who practice in this way will be liberated from the world.' Panthaka was grateful for the Buddha's compassion and kindness, and his heart opened with joy, reciting the verse fluently. The Buddha told him, 'You are old this year and have only remembered one verse, which everyone knows, and it is not surprising. Now I will explain its meaning to you.' One mind, three of body, four of mouth, and three of intention. Observe its arising, observe its cessation. The three realms and five paths revolve endlessly, by which one ascends to heaven, by which one falls into the abyss, by which one attains the path, and Nirvana is natural. He separately explained the principle of impermanence.
量妙法。㸌然心開得羅漢道。時有五百比丘尼。別有精舍。佛曰遣一比丘為說經法。明日槃特次應當行。諸尼聞之。皆豫含笑。明日來者我等當逆說其偈。令之慚愧無所一言。明日槃特往。諸尼大小皆出作禮相視而笑。坐畢下食。食已澡漱。請令說法。槃特即上高座。自慚鄙曰。薄德下才。未為沙門。頑鈍有素。所學不多。唯知一偈。粗識其義。當爲敷說。愿各靜聽。諸年少比丘尼欲逆說偈。口不能開。驚怖自責稽首悔過。槃特即如佛所說。一一分別。身意所由。罪福內外昇天得道。凝神斷想入定之法。即時諸尼聞其說。甚怪其異一心歡喜。皆得羅漢道。後日國王波斯匿。請佛及僧于正殿會。佛欲現槃特威神。與缽令持隨後而行。門士識之留不聽入。卿為沙門一偈不了。受請何為。吾是俗人。猶尚知偈。豈況沙門。無有智慧。施卿無益。不須入門。槃特即住門外。佛坐殿上。行水已畢。槃特擎缽申臂遙以授佛。王及群臣夫人太子。眾會四輩。見臂來入不見其形怪而問佛。是何人臂。佛言。是賢者槃特比丘臂也。王曰得道。向吾使持缽。門士不聽來入。是以申臂授吾缽耳。即便請入威神倍常。王白佛言。聞尊者槃特本性愚鈍。方知一偈。何緣得道。佛告王曰。學不必多行之為上。賢者槃特解一偈義。精理入神。身口意寂
【現代漢語翻譯】 現代漢語譯本 量妙法。（㸌然心開）槃特豁然開悟，證得阿羅漢果位。當時有五百位比丘尼，住在另一處精舍。佛陀說要派一位比丘去為她們講經說法。第二天輪到槃特去。那些比丘尼聽說了，都事先含笑等待。心想：『明天來的人，我們一定要反過來說他的偈語，讓他感到慚愧，一句話也說不出來。』第二天，槃特去了。那些比丘尼，無論年長年幼，都出來行禮，然後互相看著微笑。坐下後，用過齋飯，洗漱完畢，請槃特說法。槃特就登上高座，因為自己資質愚鈍而感到慚愧，說：『我德行淺薄，才智低下，還算不上真正的沙門。我天性頑固遲鈍，所學不多，只知道一首偈語，勉強知道其中的意思。現在就為大家敷衍解說，希望各位安靜聆聽。』那些年輕的比丘尼想要反過來說槃特的偈語，卻張不開嘴，感到驚恐害怕，自我責備，稽首懺悔。槃特就按照佛陀所說的，一一分別解說身、意所產生的原因，罪業和福報，內外之別，昇天和得道，以及凝神斷念入定的方法。當時，那些比丘尼聽了他的說法，非常驚訝他的不同尋常，一心歡喜，都證得了阿羅漢果位。 後來，國王波斯匿（Prasenajit，古印度拘薩羅國國王）在正殿設宴，邀請佛陀和僧眾。佛陀想要顯現槃特的威神，就拿了一個缽給他，讓他拿著跟在後面。守門的人認出了他，攔住不讓他進去，說：『你身為沙門，連一首偈語都不能完全理解，來接受邀請做什麼？我是一個俗人，尚且知道偈語，更何況是沙門，怎麼能沒有智慧呢？供養你也沒有益處，不必進門了。』槃特就站在門外。佛陀坐在殿上，行過布水儀式后，槃特伸出手臂，遙遠地把缽遞給佛陀。國王、群臣、夫人、太子以及在場的四眾弟子，看見手臂伸進來，卻看不見人，感到奇怪，就問佛陀。佛陀說：『這是賢者槃特比丘的手臂。』國王說：『他已經得道了。剛才我讓他拿著缽，守門人不讓他進來，所以他才伸出手臂把缽遞給我。』於是就請槃特進來，他的威神更加不同尋常。國王對佛陀說：『我聽說尊者槃特天性愚鈍，才懂得一首偈語，怎麼會得道呢？』佛陀告訴國王說：『學習不一定在於多，實踐才是最重要的。賢者槃特理解一首偈語的意義，精深地領悟其中的道理，身口意都達到寂靜的境界。』
【English Translation】 English version Puntika opened his mind and attained the state of Arhat. At that time, there were five hundred Bhikshunis (female monks), residing in separate monasteries. The Buddha said to send a Bhikshu (monk) to preach the Dharma (teachings) to them. The next day, it was Puntika's turn to go. When the Bhikshunis heard this, they all smiled in anticipation, thinking, 'Tomorrow, when he comes, we will recite his verses backwards, making him ashamed and speechless.' The next day, Puntika went. The Bhikshunis, young and old, came out to greet him, looking at each other and smiling. After sitting down and finishing their meal and washing, they asked him to preach the Dharma. Puntika then ascended the high seat, feeling ashamed of his own dullness, and said, 'I am of meager virtue and low talent, not yet a true Shramana (ascetic). I am inherently dull and have not learned much. I only know one verse and barely understand its meaning. I will now explain it for you, and I hope you will listen quietly.' The young Bhikshunis wanted to recite the verse backwards, but they could not open their mouths, feeling frightened and remorseful, and prostrated themselves in repentance. Puntika then explained, as the Buddha had taught, the causes of body and mind, the nature of sin and merit, the difference between internal and external, the path to ascending to heaven and attaining enlightenment, and the methods of concentrating the mind and entering Samadhi (meditative state). At that time, the Bhikshunis, upon hearing his explanation, were amazed by his extraordinary understanding, rejoiced wholeheartedly, and all attained the state of Arhat. Later, King Prasenajit (King of Kosala in ancient India) invited the Buddha and the Sangha (monastic community) to a gathering in the main hall. The Buddha wanted to manifest Puntika's power and gave him a bowl to hold and follow behind. The gatekeeper recognized him and stopped him from entering, saying, 'You are a Shramana who cannot fully understand even one verse. What are you doing here accepting invitations? I am a layman and still know verses, let alone a Shramana. How can you be without wisdom? Offering to you is of no benefit; you need not enter.' Puntika then stood outside the gate. The Buddha sat in the hall, and after the water-pouring ceremony was completed, Puntika extended his arm and remotely handed the bowl to the Buddha. The king, ministers, consorts, prince, and the fourfold assembly present saw the arm reaching in but could not see the person. They were puzzled and asked the Buddha. The Buddha said, 'This is the arm of the virtuous Bhikshu Puntika.' The king said, 'He has attained the Way. I asked him to hold the bowl, but the gatekeeper would not let him in, so he extended his arm to hand me the bowl.' Then they invited Puntika in, and his power was even more extraordinary. The king said to the Buddha, 'I heard that the Venerable Puntika was inherently dull and only knew one verse. How did he attain the Way?' The Buddha told the king, 'Learning does not necessarily depend on quantity; practice is paramount. The virtuous Puntika understood the meaning of one verse, deeply comprehended its principles, and his body, speech, and mind all reached a state of tranquility.'
凈如天金。人雖多學不行徒喪識想。有何益哉。於是世尊。即說偈言。
雖誦千章 句義不正 不如一要 聞可滅意 雖誦千言 不義何益 不如一義 聞行可度 雖多誦經 不解何益 解一法句 行可得道
同聞此偈。二百比丘得羅漢道。王及群臣夫人太子。莫不歡喜(出法句經第一卷)。
鴦崛鬘暴害人民遇佛出家得羅漢道十
婆伽婆。在舍衛城。祇樹給孤獨園。爾時眾多比丘。到時著衣持缽。入舍衛城乞食。聞王波斯匿宮門外有眾多人民。各攜手啼哭喚呼。便作是說。於此國土有大惡賊。名鴦崛鬘。殺害人民暴虐無慈。村落居止不得寧息。殺害人民各取一指用作華鬘。以是故名曰鴦崛鬘。愿王當降伏此人。比丘食已。詣佛世尊具陳上事。佛便往彼。時有眾人。擔薪負草。及耕田人。有行路人。蹈世尊所。語世尊言。沙門莫從此道行。所以然者。此道中有鴦崛鬘。殺害人民無有慈心。于眾生城郭村落皆為彼人所害。彼既殺人。以指作華鬘。懼嬈世尊。時佛世尊遂更前進。時鴦崛鬘遙見世尊來。見已便作是念。今此沙門獨來無伴。我當殺之。時鴦崛鬘。即拔腰劍往至佛所。世尊遙見便複道還。時鴦崛鬘走逐世尊后。盡其力勢欲及世尊。然不能及。時鴦崛鬘便作是念。
【現代漢語翻譯】 現代漢語譯本 像純凈的天金一樣。人即使學習很多，如果不去實踐，也只是白白浪費了知識和思考，有什麼用呢？於是世尊（釋迦牟尼佛的尊稱），就說了這樣的偈語：
『即使誦讀千章經文，如果句子的意義不正確，還不如懂得一個重要的道理，聽聞后可以滅除妄念。 即使誦讀千言萬語，如果不符合正義，又有什麼用呢？還不如明白一個義理，聽聞並且實踐后可以得度。 即使誦讀很多經書，如果不理解其中的含義，又有什麼用呢？理解一句佛法，並且去實踐，就可以證得道果。』
一同聽聞這個偈語后，二百位比丘（佛教出家人）證得了阿羅漢（佛教修行的一種果位）的境界。國王（波斯匿王）以及各位大臣、夫人、太子，沒有不歡喜的（出自《法句經》第一卷）。
鴦崛鬘（Angulimala，意為『指鬘』，以殺人手指做花環為名）殘暴地傷害百姓，遇到佛陀后出家，證得阿羅漢道（第十則故事）
婆伽婆（Bhagavan，佛陀的稱號）住在舍衛城（Shravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，許多比丘（bhiksu，佛教出家人）到了吃飯的時間，穿好袈裟，拿著缽，進入舍衛城乞食。他們聽到波斯匿王（Prasenajit）的宮門外有許多百姓，各自拉著手啼哭呼喊。便這樣說道：『在這個國家裡，有一個大惡賊，名叫鴦崛鬘（Angulimala）。他殺害百姓，殘暴兇狠，沒有慈悲心，村莊和住所都不得安寧。他殺害百姓，每殺一人就取一根手指，用來做成花鬘（mala，花環）。因此得名叫做鴦崛鬘（Angulimala）。希望大王能夠降伏這個人。』比丘（bhiksu）們吃完飯後，前往佛陀（世尊）那裡，詳細地陳述了以上的事情。佛陀（佛）便前往那個地方。當時，有一些人挑著柴，揹著草，還有耕田的人，以及趕路的人，都勸阻世尊（佛）說：『沙門（shramana，出家修行者）不要從這條路走。因為這條路中有鴦崛鬘（Angulimala），他殺害百姓，沒有慈悲心。所有的眾生、城郭、村落都被他所害。他殺了人，用手指做成花鬘（mala），恐怕會騷擾世尊（佛）。』這時，佛世尊（佛）繼續向前走。這時，鴦崛鬘（Angulimala）遠遠地看見世尊（佛）走來。看見后，便這樣想：『現在這個沙門（shramana）獨自前來，沒有同伴。我應當殺了他。』這時，鴦崛鬘（Angulimala）立即拔出腰間的劍，前往佛陀（佛）那裡。世尊（佛）遠遠地看見他，便往回走。這時，鴦崛鬘（Angulimala）追趕在世尊（佛）的後面，用盡他的力氣想要追上世尊（佛），卻始終無法追上。這時，鴦崛鬘（Angulimala）便這樣想：
【English Translation】 English version Like pure heavenly gold. People, even if they learn much, if they do not practice, they only waste their knowledge and thoughts. What is the benefit? Thereupon, the World-Honored One (another name for Shakyamuni Buddha) spoke this verse:
'Even if one recites a thousand chapters, if the meaning of the sentences is incorrect, it is better to understand one essential principle, which, when heard, can extinguish deluded thoughts. Even if one recites a thousand words, if they are not in accordance with righteousness, what is the benefit? It is better to understand one righteous principle, which, when heard and practiced, can lead to liberation. Even if one recites many scriptures, if one does not understand their meaning, what is the benefit? Understanding one verse of the Dharma, and practicing it, can lead to the attainment of the Path.'
Upon hearing this verse together, two hundred bhiksus (Buddhist monks) attained the state of Arhat (a state of enlightenment in Buddhism). The king (King Prasenajit) and all the ministers, consorts, and princes were all delighted (from the first volume of the Dharmapada).
Angulimala (Angulimala, meaning 'garland of fingers,' named for making a garland of murdered people's fingers) violently harmed the people, encountered the Buddha, became a monk, and attained the path of Arhat (tenth story).
The Bhagavan (Bhagavan, title for the Buddha) was dwelling in Shravasti (Shravasti), in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama). At that time, many bhiksus (bhiksu, Buddhist monks) at mealtime, put on their robes, carried their bowls, and entered Shravasti (Shravasti) to beg for food. They heard that outside the palace gate of King Prasenajit (Prasenajit) there were many people, each holding hands, weeping and shouting. They said, 'In this country, there is a great evil thief named Angulimala (Angulimala). He kills people, is violent and cruel, and has no compassion. Villages and dwellings cannot have peace. He kills people and takes one finger from each person to make a garland (mala, garland). Therefore, he is named Angulimala (Angulimala). May the king subdue this person.' After the bhiksus (bhiksu) had eaten, they went to the Buddha (World-Honored One) and described the above matters in detail. The Buddha (Buddha) then went to that place. At that time, there were people carrying firewood, carrying grass, and farmers plowing the fields, as well as travelers, who all dissuaded the World-Honored One (Buddha), saying, 'Shramana (shramana, wandering ascetics) do not walk on this road. The reason is that there is Angulimala (Angulimala) on this road, who kills people and has no compassion. All living beings, cities, and villages are harmed by him. He kills people and makes garlands (mala) out of fingers, fearing that he will harass the World-Honored One (Buddha).' At this time, the Buddha World-Honored One (Buddha) continued to move forward. At this time, Angulimala (Angulimala) saw the World-Honored One (Buddha) coming from afar. After seeing him, he thought, 'Now this shramana (shramana) is coming alone, without companions. I should kill him.' At this time, Angulimala (Angulimala) immediately drew the sword from his waist and went to the Buddha (Buddha). The World-Honored One (Buddha) saw him from afar and turned back. At this time, Angulimala (Angulimala) chased after the World-Honored One (Buddha), using all his strength to try to catch up with the World-Honored One (Buddha), but he could not catch up. At this time, Angulimala (Angulimala) thought:
我走能逮象。亦能及馬。亦能及車亦能及暴惡牛。亦能及人。然此沙門行亦不疾。然盡其力勢不能令及。時鴦崛鬘遙語世尊言。住住沙門。世尊告曰。我久自住。然汝不住。時鴦崛鬘便作是念。我行惡行。即舍腰劍。五體歸命。求為沙門受具足戒。佛言。善來比丘。鬚髮自墮猶如剃頭。彼所著衣化成袈裟。佛為說法成阿羅漢。時王波斯匿集四部兵。出舍衛城。欲往殺彼賊鴦崛鬘。先過世尊具向佛說。世尊告曰。若今王見鴦崛鬘。剃除鬚髮著三法衣。以信堅固出家學道。王取云何。王報言。若取當問訊禮敬無有害心。然彼兇惡無有慈心。安能修行沙門之行。時鴦崛鬘去佛不遠。結跏趺坐直身正意繫念在前。時佛舉手示鴦崛鬘處。時波斯匿見鴦崛鬘已。便懷恐怖衣毛皆豎。佛言勿怖。自到彼所當與王語。時波斯匿王。便往至鴦崛鬘所。到已頭面禮足在一面立。時波斯匿王問鴦崛鬘言。尊者鴦崛鬘。今名何等。鴦崛鬘答言。大王我名伽瞿。母名蔓多耶尼。王報言。汝善自勉進。我今盡形壽。供養尊者伽瞿。衣被飯食病瘦醫藥床臥具無所吝惜。常當以法擁護。時波斯匿王。頭面禮足繞三匝。詣世尊所白言。世尊不降伏者。能降伏之(出增一阿含第十九卷)。
蜜婆和吒等有習氣十一
有人雖斷一切煩惱。身口中亦
【現代漢語翻譯】 現代漢語譯本：我跑起來能夠追上大象，也能追上馬，也能追上車，也能追上兇猛的牛，也能追上人。然而，這位沙門行走並不快，但即使我用盡全力也無法追上他。當時，鴦崛鬘（Angulimala，人名，意為『指鬘』）遙遠地對世尊（釋迦牟尼佛的尊稱）說：『停下，停下，沙門！』世尊告訴他：『我早就停下了，然而你卻沒有停下。』當時，鴦崛鬘便這樣想：『我做了惡行。』隨即捨棄腰間的劍，五體投地，請求成為沙門，受具足戒。佛說：『善來比丘（Bhikkhu，佛教出家男子的稱謂）。』他的鬚髮自然脫落，如同剃了頭一般。他所穿的衣服化成了袈裟（Kasaya，佛教僧侶所穿的法衣）。佛為他說法，使他成就了阿羅漢（Arhat，佛教修行證果的聖人）。當時，波斯匿王（Pasenadi，古印度拘薩羅國國王）集結四部兵馬，從舍衛城（Sravasti，古印度城市）出發，想要去殺那個賊人鴦崛鬘。他先去拜見世尊，詳細地向佛說明情況。世尊告訴他說：『如果現在國王見到鴦崛鬘，剃除了鬚髮，穿著三法衣（佛教僧侶所穿的三種法衣），以堅定的信心出家學道，國王會怎麼做呢？』國王回答說：『如果見到，我應當問訊禮敬，不會有任何加害之心。然而他兇惡殘暴，沒有慈悲心，怎麼能夠修行沙門之行呢？』當時，鴦崛鬘離佛不遠，結跏趺坐（盤腿而坐的姿勢），端正身姿，專心致志地繫念於前。當時，佛舉起手，指示鴦崛鬘所在之處。當時，波斯匿王見到鴦崛鬘后，便心懷恐怖，汗毛都豎了起來。佛說：『不要害怕，親自到他那裡，我將與國王說話。』當時，波斯匿王便前往鴦崛鬘處，到達后，頭面禮足，站在一旁。當時，波斯匿王問鴦崛鬘說：『尊者鴦崛鬘，現在的名字是什麼？』鴦崛鬘回答說：『大王，我的名字是伽瞿（Gaggā），母親的名字是蔓多耶尼（Mantayani）。』國王回答說：『你好好地努力修行。我現在盡我一生的壽命，供養尊者伽瞿，衣被、飯食、病時的醫藥、床臥用具，都不會吝惜，常常以佛法來擁護你。』當時，波斯匿王頭面禮足，繞三圈，前往世尊處稟告說：『世尊能夠降伏那些不能被降伏的人。』（出自《增一阿含經》第十九卷）。 蜜婆和吒（Mitravinda）等人還有習氣十一： 有人雖然斷除了一切煩惱，身口中也仍然...
【English Translation】 English version: I can run and catch an elephant. I can also catch a horse. I can also catch a chariot, and I can also catch a fierce bull. I can also catch a person. However, this Shramana (ascetic) walks not fast, yet even with all my strength, I cannot catch him.' At that time, Angulimala (Angulimala, name of a person, meaning 'garland of fingers') said to the World-Honored One (a respectful title for Shakyamuni Buddha) from afar: 'Stop, stop, Shramana!' The World-Honored One told him: 'I have long stopped, but you have not stopped.' At that time, Angulimala thought: 'I have committed evil deeds.' Immediately, he abandoned the sword at his waist, prostrated himself with five limbs to the ground, and requested to become a Shramana, receiving the full precepts. The Buddha said: 'Welcome, Bhikkhu (Bhikkhu, a Buddhist monk).' His hair and beard naturally fell off, as if he had shaved his head. The clothes he wore transformed into a Kasaya (Kasaya, the robe worn by Buddhist monks). The Buddha preached the Dharma for him, enabling him to attain Arhat (Arhat, a Buddhist saint who has attained enlightenment). At that time, King Pasenadi (Pasenadi, King of Kosala in ancient India) gathered four divisions of troops and set out from Sravasti (Sravasti, an ancient Indian city), intending to kill that thief Angulimala. He first went to see the World-Honored One and explained the situation to the Buddha in detail. The World-Honored One told him: 'If the king now sees Angulimala, having shaved his head and beard, wearing the three Dharma robes (the three robes worn by Buddhist monks), and having left home to study the Way with firm faith, what would the king do?' The king replied: 'If I see him, I should inquire after his well-being and pay my respects, without any intention of harming him. However, he is fierce and cruel, without compassion, how could he practice the conduct of a Shramana?' At that time, Angulimala was not far from the Buddha, sitting in the lotus position (a cross-legged sitting posture), with his body upright, his mind focused and attentive. At that time, the Buddha raised his hand, indicating the place where Angulimala was. At that time, King Pasenadi, upon seeing Angulimala, was filled with terror, and his hair stood on end. The Buddha said: 'Do not be afraid, go to him yourself, I will speak with the king.' At that time, King Pasenadi went to Angulimala's place, and upon arriving, he bowed his head to his feet and stood to one side. At that time, King Pasenadi asked Angulimala: 'Venerable Angulimala, what is your name now?' Angulimala replied: 'Great King, my name is Gagga (Gaggā), and my mother's name is Mantayani (Mantayani).' The king replied: 'You should strive diligently in your practice. Now, for the rest of my life, I will provide for Venerable Gagga, with clothing, food, medicine for illness, and bedding, without any stinginess, and I will always protect you with the Dharma.' At that time, King Pasenadi bowed his head to his feet, circumambulated him three times, and went to the World-Honored One and reported: 'The World-Honored One is able to subdue those who cannot be subdued.' (From the Ekottara Agama Sutra, Volume 19). Mitravinda (Mitravinda) and others still have eleven habitual tendencies: Even though someone has cut off all afflictions, their body and mouth still...
有煩惱相。凡人見聞則起不清凈心。如蜜婆和吒阿羅漢。五百世在獼猴中。今雖得道猶騰跳樹木。愚人見之即生輕慢。又畢陵伽婆蹉阿羅漢。五百世生婆羅門中。習輕蔑心。今雖得道。猶語恒水神言。小婢止流。恒神瞋恚。詣佛陳訴。佛教懺悔。猶稱小婢。佛無如是事。如一婆羅門惡口。一時以五百事罵佛佛無慍色。婆羅門心乃歡喜。即復一時以五百善事讚歎于佛。亦無喜色。當知佛煩惱習氣盡。故好惡無異(出大智論第八十四卷)。
兄弟爭財請佛解競為說往事便得四果十二
佛在羅閱祇竹園中。時有大姓子兄弟四人。父母早亡共爭居財。見舍利弗歡喜問言。愿為說此後不復爭。舍利弗言。善哉。吾有大師佛於三界最尊。爾等隨我。還到佛所。必當得解。隨舍利弗還。佛遙見四人笑出五色光。四人禮佛白言。吾等愚癡。愿佛解說。令不復爭。昔有國王。號曰惟婁。身體有疾。迎醫往視。合藥應用師子乳。王即募。得之者分土封之。並妻以小女。時有貧人啟言。能得王即聽許。其人巧點先尋師子所在。乃殺羊蒲桃酒數斛。往到其山。伺師子出行。便殺羊。並蒲桃酒著其住處。師子見酒肉即便飲食大醉而臥。前捉取乳歡喜而還。未達本國。暮宿聚落。有一羅漢宿。與此人同追師子。經歷險道。體極眠臥。都
【現代漢語翻譯】 現代漢語譯本： 有煩惱的表象（煩惱相）。凡夫俗子見聞這些表象，就會生起不清凈的心。例如蜜婆和吒（Mitraka）阿羅漢，曾經五百世都投生為獼猴，所以今生即使已經得道，仍然會騰躍于樹木之間。愚笨的人見了，就會輕視怠慢他。又如畢陵伽婆蹉（Pilindavatsa）阿羅漢，曾經五百世都投生於婆羅門中，養成了輕蔑的習氣，所以今生即使已經得道，仍然會對恒河水神說：『小婢，停止流動！』恒河神生氣了，去佛陀那裡告狀，佛陀讓他懺悔，但他仍然稱呼恒河神為『小婢』。佛陀不會有這樣的事情。例如有一個婆羅門惡語傷人，曾經一時用五百種惡事來謾罵佛陀，佛陀卻沒有絲毫的慍怒之色。婆羅門心裡反而歡喜，隨即又一時用五百種善事來讚歎佛陀，佛陀也沒有任何喜悅之色。應當知道，佛陀的煩惱習氣已經完全斷盡，所以對於好與壞，沒有任何分別。
兄弟爭奪財產，請求佛陀調解，佛陀為他們講述往事，於是他們便證得了四果。
佛陀在羅閱祇（Rajagrha）的竹園中。當時有大戶人家的四個兒子，父母早亡，共同爭奪家產。他們見到舍利弗（Sariputra）非常歡喜，問道：『希望您能為我們說說，讓我們以後不再爭奪。』舍利弗說：『很好。我的大師佛陀，在三界之中最為尊貴。你們跟隨我，回到佛陀那裡，必定能夠得到解決。』於是他們跟隨舍利弗回去。佛陀遠遠地看見這四個人，笑著放出了五種顏色的光芒。四個人禮拜佛陀，說道：『我們愚癡，希望佛陀為我們解說，讓我們不再爭奪。』過去有一個國王，名叫惟婁（Virendra），身體有疾病，迎接醫生前去診視，醫生配藥需要用到獅子的乳汁。國王於是招募，說能得到獅子乳汁的人，就分封土地給他，並且把小女兒嫁給他。當時有一個窮人稟告說，他能得到獅子乳汁，國王就答應了他。這個人很聰明，先尋找到獅子所在的地方，於是殺了羊，準備了幾斛蒲桃酒。他來到山裡，等候獅子出來，就殺了羊，把蒲桃酒放在獅子居住的地方。獅子看見酒肉，就吃喝起來，大醉而臥。這個人上前取了獅子的乳汁，歡喜地返回。還沒有到達本國，天色已晚，就住在一個聚落里。有一個羅漢也住在這裡，他曾經和這個人一起追逐獅子，經歷過險峻的道路，身體疲憊，就睡著了。
【English Translation】 English version: There are appearances of afflictions (Klesha-laksana). Ordinary people, upon seeing or hearing of these appearances, will give rise to impure minds. For example, Mitraka Arhat, for five hundred lifetimes, was born among monkeys, so even though he has attained the Way in this life, he still leaps among the trees. Foolish people, upon seeing this, will despise and disrespect him. Also, Pilindavatsa Arhat, for five hundred lifetimes, was born among Brahmins, cultivating a habit of contempt. So even though he has attained the Way in this life, he still says to the Ganges River deity: 'Little slave, stop flowing!' The Ganges deity became angry and went to the Buddha to complain. The Buddha told him to repent, but he still called the Ganges deity 'little slave.' The Buddha would not do such a thing. For example, there was a Brahmin who was foul-mouthed. Once, he used five hundred evil things to scold the Buddha, but the Buddha showed no anger. The Brahmin was instead delighted and then used five hundred good things to praise the Buddha, but the Buddha showed no joy either. It should be known that the Buddha's afflictive habits are completely exhausted, so there is no difference between good and bad.
Brothers compete for wealth and request the Buddha to resolve the dispute. The Buddha tells them a past story, and they attain the four fruits.
The Buddha was in the Bamboo Grove in Rajagrha. At that time, there were four sons of a wealthy family. Their parents had died early, and they were competing for the family property. They saw Sariputra and were delighted, asking, 'We wish you would tell us something so that we will no longer compete.' Sariputra said, 'Excellent. My teacher, the Buddha, is the most honored in the three realms. If you follow me back to the Buddha, you will surely find a resolution.' So they followed Sariputra back. The Buddha saw the four people from afar, smiled, and emitted five-colored light. The four people bowed to the Buddha and said, 'We are foolish. We wish the Buddha would explain it to us so that we will no longer compete.' In the past, there was a king named Virendra who had a disease. He welcomed a doctor to examine him. The doctor prescribed medicine that required lion's milk. The king then recruited someone, saying that whoever could obtain lion's milk would be granted land and would marry his youngest daughter. At that time, a poor man reported that he could obtain lion's milk, and the king agreed. This man was clever and first found where the lion was. Then he killed a sheep and prepared several hu of grape wine. He went to the mountain, waited for the lion to come out, killed the sheep, and placed the grape wine where the lion lived. The lion saw the wine and meat and began to eat and drink, becoming very drunk and falling asleep. The man went forward, took the lion's milk, and happily returned. Before reaching his own country, it was late, so he stayed in a village. An Arhat also stayed there. He had once chased the lion with this man, experiencing dangerous roads, and was extremely tired, so he fell asleep.
無所知。道人睹其身中六識。各自諍功。足神言。賴因我行到此得乳。手神復言。賴我手捉取。目神復言。賴我見之。耳神復言。賴我聞王求乳將爾等來。舌神即言。汝等空以競諍。此功是我有。今殺活在我耳。此人赍乳詣王所。白言。今已得師子乳在外。王言。是非但進之。王適見乳。舌即言。此非師子乳。但驢乳耳。王聞大怒言。我使汝取師子乳。乃以驢乳。即欲殺之。時共宿道人。即以神足。到王前報言。此信是師子乳。我時與是人共宿聚中。見其身中。六體共爭其功勤。舌言。我當反爾等。今果如此。王但以乳合藥。其病必愈。王即信阿羅漢言。用乳合藥以女妻之。並封拜如本約。道人告王言。一人體識自相反戾。況於他人乎。時取乳者。得道人恩。求作沙門。意解得羅漢道。時王亦歡喜受五戒。得須陀洹道。四人聞是意解。便隨佛乞為比丘。佛默然以手摩其頭。發墮袈裟著身。結解垢除。阿難曰。此四人本何功德。今聞經便解。疾得阿羅漢。佛言。昔摩父佛時。舍利弗為比丘。此四人為賈客。共以一袈裟上舍利弗。舍利弗咒愿。令君等後世早得度脫。今從舍利弗而得解脫(出惟婁王師子乳譬喻經)。
常給事眾僧飲食衣服得道十三
有一男子。于正法出家。能為給事。所至寺諸比丘等。令其給
【現代漢語翻譯】 現代漢語譯本 無所知的人。一個有道之人看到他身體內的六識（眼、耳、鼻、舌、身、意），各自爭論功勞。腳神說：『多虧我才能走到這裡得到乳汁。』手神又說：『多虧我的手才能拿取。』眼（目）神又說：『多虧我才能看見。』耳神又說：『多虧我才能聽到國王要乳汁，才把你們帶來。』舌神就說：『你們都白費力氣爭論，這功勞是我的。現在是殺是活都在我一句話。』這個人帶著乳汁去見國王，稟告說：『現在已經取到獅子乳在外面了。』國王說：『快點拿進來。』國王剛看到乳汁，舌頭就說：『這不是獅子乳，只是驢乳罷了。』國王聽了大怒說：『我讓你去取獅子乳，你竟然拿來驢乳。』就要殺了他。當時和他一起住宿的有道之人，就用神足通，來到國王面前稟告說：『這確實是獅子乳。我當時和這個人一起住在村子裡，看到他身體內的六識共同爭論功勞。舌頭說：『我將要反駁你們。』現在果然如此。國王只要用這乳汁和藥混合，他的病一定會好。』國王就相信阿羅漢的話，用乳汁和藥混合，把女兒嫁給他，並且封官拜爵，就像之前的約定。有道之人告訴國王說：『一個人身體內的意識都會互相反對，更何況是其他人呢？』當時取乳汁的人，得到有道之人的恩惠，請求出家做沙門（梵語śrāmaṇa，指出家修道者），領悟了羅漢道。當時國王也歡喜地接受五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），證得須陀洹道（梵語srota-āpanna，預流果）。那四個人聽到這些，領悟了其中的道理，便跟隨佛陀乞求做比丘（梵語bhikṣu，指出家男子）。佛陀默默地用手摩他們的頭，頭髮掉落，袈裟（梵語kaṣāya，指出家人的法衣）穿在身上，煩惱解開，污垢消除。阿難（梵語Ānanda，佛陀的十大弟子之一）問：『這四個人本來有什麼功德，現在聽到佛經就能領悟，迅速證得阿羅漢果？』佛陀說：『過去摩父佛（過去佛名）時，舍利弗（梵語Śāriputra，佛陀的十大弟子之一）是比丘，這四個人是商人，共同用一件袈裟供養舍利弗。舍利弗祝願他們，讓他們後世早日得到解脫。現在他們從舍利弗那裡得到解脫。（出自《惟婁王師子乳譬喻經》）。』
經常供給眾僧飲食衣服得道第十三
有一個男子，在正法中出家，能夠為僧眾服務。他所到的寺廟，都讓那裡的比丘們得到供給。
【English Translation】 English version A person without knowledge. A virtuous person saw the six consciousnesses (eye, ear, nose, tongue, body, and mind) within his body, each arguing for their own merit. The foot spirit said, 'Thanks to me for walking here to get the milk.' The hand spirit added, 'Thanks to my hand for taking it.' The eye spirit said, 'Thanks to me for seeing it.' The ear spirit said, 'Thanks to me for hearing that the king wanted milk, which is why I brought you all here.' The tongue spirit then said, 'You are all wasting your efforts arguing; this merit belongs to me. Now, life and death are in my words.' This person took the milk to see the king and reported, 'Now I have obtained lion's milk outside.' The king said, 'Bring it in quickly.' As soon as the king saw the milk, the tongue said, 'This is not lion's milk; it is just donkey's milk.' The king was furious and said, 'I asked you to get lion's milk, and you brought donkey's milk!' He was about to kill him. At that time, the virtuous person who was staying with him used his supernatural powers to come before the king and reported, 'This is indeed lion's milk. I was staying with this person in the village and saw the six consciousnesses in his body arguing for merit. The tongue said, 'I will refute you all.' Now it has happened. The king only needs to mix this milk with medicine, and his illness will surely be cured.' The king believed the words of the Arhat (Sanskrit Arhat, one who is worthy of respect), mixed the milk with medicine, married his daughter to him, and granted him official titles and ranks, as previously agreed. The virtuous person told the king, 'Even the consciousnesses within one person's body oppose each other; how much more so with other people?' At that time, the person who obtained the milk, receiving the grace of the virtuous person, requested to become a śrāmaṇa (Sanskrit śrāmaṇa, a wandering ascetic), and attained the state of Arhat. At that time, the king also joyfully accepted the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, and not drinking alcohol) and attained the state of srota-āpanna (Sanskrit srota-āpanna, stream-enterer). The four people, hearing this, understood the meaning and followed the Buddha to beg to become bhikṣus (Sanskrit bhikṣu, a Buddhist monk). The Buddha silently stroked their heads with his hand, their hair fell off, the kaṣāya (Sanskrit kaṣāya, monastic robe) was put on their bodies, their afflictions were untied, and their defilements were removed. Ānanda (Sanskrit Ānanda, one of the ten great disciples of the Buddha) asked, 'What merits did these four people originally have that they could understand the scriptures and quickly attain the state of Arhat?' The Buddha said, 'In the past, during the time of the Buddha Mōhapita (name of a past Buddha), Śāriputra (Sanskrit Śāriputra, one of the ten great disciples of the Buddha) was a bhikṣu, and these four people were merchants who together offered a kaṣāya to Śāriputra. Śāriputra blessed them, wishing them to attain liberation early in future lives. Now they have attained liberation from Śāriputra. (From the Lion's Milk Parable Sutra of King Vairūḍhaka).'
Thirteenth: Constantly Providing Food and Clothing to the Sangha and Attaining Enlightenment
There was a man who left home in the Proper Dharma and was able to serve. In the temples he went to, he provided for the bhikṣus there.
事。後轉疲極。自思惟言。誰能為我說法教化。聞摩偷羅國。有優波笈多。是佛所記。能於後弟子中最為第一。往為作禮合掌說言。大德。大作佛事為我說法。優波笈多言。能隨我教當爲說法。答曰能。問曰。那多婆哆寺。眾僧有幾。汝更給事眾僧。答曰。有一萬八千阿羅漢。學人一倍。精進凡夫無數。時彼比丘。即為一切眾僧。而作給事。令一切僧專修道業。時給事比丘早起。著衣持缽入摩偷羅國。有一長者朝出相逢。長者念言。我未曾見。而今見之頭面禮足。問言。大德。所從遠近有何事來。答言。從東國來。至優波笈多處。為欲聞法。而優波笈多令我為僧給事。我今不知摩偷羅國人誰精進誰不精進者。長者曰。汝今不須思惟是事。我當代汝給事眾僧一切飲食衣服醫藥。我悉給與比丘與長者。共取飲食等。供養眾僧。三月安居時比丘因此供養修獲道果。
見羅剎出家得道十四
摩偷羅國。有一男子。啟其父母求欲出家。往優波笈多所。恭敬作禮白言。大德。我得作比丘不。優波笈多見其于身。為愛所縛。語言善來。我當與汝出家。歡喜禮足。乞先暫還家。于路思惟。我若至家。或有留難。夕于中道宿一神廟(大智論云空舍)優波笈多作二羅剎。一持死屍。一則空手。俱入廟中。互言我得。共諍不決。
【現代漢語翻譯】 現代漢語譯本： 事情過後，他感到非常疲憊。他心想：『誰能為我說法教化呢？』他聽說摩偷羅國（Mathura，古印度城市）有位優波笈多（Upagupta，佛陀弟子），是佛陀授記的，能在後來的弟子中最為第一。』於是前往，向優波笈多頂禮合掌說道：『大德，您做了偉大的佛事，請為我說法。』優波笈多說：『你能聽從我的教導，我就為你說法。』他回答說：『能。』優波笈多問：『那多婆哆寺（Nadabhadra Monastery）的僧眾有多少？你再去給僧眾提供服務。』他回答說：『有一萬八千阿羅漢（Arhat，已證得涅槃的聖者），學人是阿羅漢的一倍，精進修行的凡夫無數。』當時，那位比丘（Bhiksu，出家男眾）就為一切僧眾提供服務，使一切僧眾能夠專心修道。當時，這位提供服務的比丘早起，穿好衣服，拿著缽，進入摩偷羅國。有一位長者（householder）早上出門，與他相遇。長者心想：『我從未見過這個人，今天卻見到了。』於是頂禮他的雙足，問道：『大德，您從哪裡來？有什麼事嗎？』他回答說：『我從東國來，到優波笈多處，想要聽聞佛法。優波笈多讓我為僧眾提供服務。我現在不知道摩偷羅國的人誰精進，誰不精進。』長者說：『你現在不必考慮這件事，我代替你為僧眾提供一切飲食、衣服、醫藥。我全部供給。』比丘與長者一起拿取飲食等，供養僧眾。在三個月的安居（retreat）期間，這位比丘因此供養而修得道果。
見羅剎（Rakshasa，惡鬼）出家得道第十四
摩偷羅國，有一男子，請求他的父母允許他出家。他前往優波笈多處，恭敬地頂禮，說道：『大德，我可以做比丘嗎？』優波笈多見他被對身體的愛所束縛，說道：『善來（Welcome），我應當為你出家。』他歡喜地頂禮優波笈多的雙足，請求先暫時回家。在路上，他心想：『我如果回到家，或許會有阻礙。』晚上，他在中途住在一個神廟（大智論（Mahaprajnaparamita-sastra）中說是空舍）。優波笈多變出兩個羅剎，一個拿著死屍，一個空著手，一起進入廟中，互相說『我得到』，爭論不休。
【English Translation】 English version: After the event, he felt extremely exhausted. He thought to himself: 'Who can preach the Dharma and teach me?' He heard that in Mathura (ancient Indian city), there was Upagupta (Buddha's disciple), who was predicted by the Buddha to be the foremost among his later disciples.' So he went and prostrated himself before Upagupta, saying with his palms together: 'Virtuous One, you have done great Buddha work, please preach the Dharma for me.' Upagupta said: 'If you can follow my teachings, I will preach the Dharma for you.' He replied: 'I can.' Upagupta asked: 'How many monks are there in Nadabhadra Monastery? Go and serve the Sangha (monastic community).' He replied: 'There are eighteen thousand Arhats (enlightened beings who have attained Nirvana), twice as many learners, and countless diligent ordinary people.' At that time, that Bhiksu (ordained male monastic) served all the Sangha, enabling all the Sangha to concentrate on cultivating the path. At that time, this serving Bhiksu got up early, put on his robes, and entered Mathura with his bowl. A householder met him on his way out in the morning. The householder thought: 'I have never seen this person before, but today I see him.' So he prostrated himself at his feet and asked: 'Virtuous One, where do you come from? What brings you here?' He replied: 'I come from the Eastern country, to Upagupta, wanting to hear the Dharma. Upagupta asked me to serve the Sangha. Now I don't know who is diligent and who is not diligent among the people of Mathura.' The householder said: 'You don't need to think about this matter now, I will provide all the food, clothing, and medicine for the Sangha on your behalf. I will provide everything.' The Bhiksu and the householder together took food and other things to offer to the Sangha. During the three-month retreat, this Bhiksu cultivated and attained the fruit of the path because of this offering.
Fourteenth: Seeing a Rakshasa (demon) Ordained and Attaining the Path
In Mathura, there was a man who asked his parents for permission to become a monk. He went to Upagupta, respectfully prostrated himself, and said: 'Virtuous One, may I become a Bhiksu?' Upagupta saw that he was bound by love for his body and said: 'Welcome, I shall ordain you.' He joyfully prostrated himself at Upagupta's feet and asked to return home temporarily first. On the way, he thought: 'If I return home, there may be obstacles.' In the evening, he stayed overnight in a temple (the Mahaprajnaparamita-sastra says it was an empty house). Upagupta transformed into two Rakshasas, one holding a corpse and the other empty-handed, who entered the temple together, each saying 'I get it,' arguing endlessly.
而問此人。誰將尸來。此人思惟。不得妄語。如實語之。空來之鬼即牽其臂向口欲食。將尸之鬼助其分解。劣相免脫。如此良久遂至日出。經二日後還至笈多所。出家為道。精進勤修。得阿羅漢果(出阿育王經第九卷又出大智論第十二卷)。
有人避災出家見佛成道十五
昔有眾人。在江水側。為水所害。人民無復齊限。其中得解脫萬中有一。于深水得解脫人。往至佛所。求為沙門。佛便然可聽在道末。內不思惟謂離困厄。佛為說法勸令行道。時彼比丘內自慚愧。解知一切萬物無常。心開意解淡然無想。即于佛前。成阿羅漢(出說為沙門經)。
羅漢與象先身兄弟行善不同十六
迦葉佛時。兄弟二人。俱為沙門。兄持戒坐禪一心求道。而不佈施。弟佈施修福。而喜破戒。兄從釋迦出家得羅漢道。衣裳不充食常不飽。弟生象中。為象多力。能卻怨敵。國王所愛。金銀珍寶瓔珞其身。封數百戶邑。供給此象。隨其所須。時兄比丘值世大儉。遊行乞食七日不得。末後得少粗食。劣得存命。先知此像是前世弟。便往詣象。手捉象耳。而語之言。我昔與汝俱有罪也。像思比丘語。即識宿命。見前世因緣。愁憂不食。像子怖懼。便往白王。像不飲食。不知何意。王問象子。先無有人犯此象不。像子答曰。
【現代漢語翻譯】 現代漢語譯本：於是詢問那個人：『是誰把屍體拿來的？』那個人心想，不能說謊，便如實回答。這時，空來的鬼立刻抓住他的手臂，想往嘴裡送去吃掉。而拿屍體來的鬼則幫助他分解屍體。經過一番掙扎，才勉強脫身。這樣過了很久，直到太陽出來。過了兩天後，他回到笈多（Gupta）那裡，出家修行。精進勤勉地修行，最終證得阿羅漢果（Arhat fruit）。（出自《阿育王經》第九卷，又出自《大智度論》第十二卷）。 有人爲了躲避災難而出家，見到佛陀而證得道果 十五 過去，有一群人在江水邊，被洪水所害，死傷無數。其中能得到解脫的，萬人中才有一個。在深水中得到解脫的人，前往佛陀那裡，請求出家為沙門（Shramana）。佛陀便答應了他，允許他在僧團末座。但他內心並沒有真正思惟佛法，只是想逃離困境。佛陀為他說法，勸他修行。這時，那位比丘內心感到慚愧，明白了世間一切萬物都是無常的，心開意解，淡然無所執著。就在佛陀面前，證得了阿羅漢果。（出自《說為沙門經》）。 羅漢與象前世是兄弟，因為行善不同 十六 在迦葉佛（Kashyapa Buddha）時期，有兄弟二人，都出家為沙門。哥哥持戒坐禪，一心求道，但不佈施。弟弟佈施修福，卻喜歡破戒。哥哥在釋迦牟尼佛（Shakyamuni Buddha）時期出家，證得阿羅漢道果，但衣裳不足，食物常常吃不飽。弟弟轉生為象，因為力氣很大，能夠抵禦怨敵，所以被國王所喜愛。用金銀珍寶裝飾它的身體，封給它數百戶的封邑，供給它所需的一切。當時，哥哥比丘遇到世間大饑荒，乞討了七天都沒有得到食物，最後得到一點粗糙的食物，勉強維持生命。他事先知道這頭像是前世的弟弟，便前往像那里，用手抓住象的耳朵，對它說：『我過去和你都有罪啊。』象聽到比丘的話，立刻回憶起宿命，見到前世的因緣，愁悶憂傷，不吃東西。像的飼養員感到害怕，便去稟告國王，說象不吃東西，不知道是什麼原因。國王問象的飼養員：『之前沒有人冒犯過這頭像嗎？』象的飼養員回答說：
【English Translation】 English version: Then he asked that person, 'Who brought the corpse here?' That person thought, 'I cannot lie,' and truthfully answered. At that moment, the ghost who came from emptiness immediately grabbed his arm, wanting to put it in his mouth to eat. But the ghost who brought the corpse helped him dismember it. After struggling for a while, he barely escaped. After a long time, the sun rose. Two days later, he returned to Gupta, renounced the world, and practiced diligently. He diligently cultivated and eventually attained the fruit of Arhat. (From the Ninth Scroll of the Ashoka Sutra, and also from the Twelfth Scroll of the Mahaprajnaparamita Shastra). Someone Renounced the World to Avoid Disaster and Attained Enlightenment Upon Seeing the Buddha Sixteen In the past, there were many people by a river who were harmed by the flood, with countless deaths and injuries. Among them, only one in ten thousand could be liberated. A person who was liberated from the deep water went to the Buddha and asked to become a Shramana (ascetic). The Buddha agreed and allowed him to sit at the end of the Sangha. However, he did not truly contemplate the Dharma internally, but only wanted to escape hardship. The Buddha preached to him, encouraging him to practice. At that moment, the Bhikshu (monk) felt ashamed, realizing that all things in the world are impermanent, and his mind opened, becoming detached and without attachment. Right in front of the Buddha, he attained the fruit of Arhat. (From the Sutra on Becoming a Shramana). An Arhat and an Elephant Were Brothers in a Previous Life, but Their Good Deeds Were Different Sixteen During the time of Kashyapa Buddha, there were two brothers who both renounced the world to become Shramanas. The elder brother upheld the precepts, practiced meditation, and single-mindedly sought the Way, but did not give alms. The younger brother gave alms and cultivated merit, but liked to break the precepts. The elder brother renounced the world during the time of Shakyamuni Buddha and attained the fruit of Arhat, but his clothes were insufficient and he was often not full. The younger brother was reborn as an elephant, and because it was very strong and could resist enemies, it was loved by the king. Its body was adorned with gold, silver, jewels, and necklaces, and it was given hundreds of households in a fiefdom to provide for its needs. At that time, the elder brother Bhikshu encountered a great famine in the world, and he begged for food for seven days without getting any. Finally, he got a little coarse food, barely enough to survive. He knew in advance that this elephant was his younger brother from a previous life, so he went to the elephant, grabbed its ear, and said to it, 'You and I both had sins in the past.' The elephant heard the Bhikshu's words and immediately recalled its past life, seeing the causes and conditions of its previous existence. It became sad and worried, and refused to eat. The elephant's keeper was frightened and went to report to the king, saying that the elephant was not eating and he did not know why. The king asked the elephant's keeper, 'Has anyone offended this elephant before?' The elephant's keeper replied,
無他異人。唯一沙門來至象邊。須臾便去。王即遣人覓得沙門。問言。至我像邊何道。沙門答曰。語象。我與汝俱有罪耳。沙門向王具說如上。王意便悟。即放沙門。令還所止(出雜譬喻經第四卷)。
五百盲兒崎嶇見佛眼明悟道十七
毗舍離國。有五百盲人。乞丐自活。時聞佛出世。睹見之者。癃殘百病皆蒙除愈。貧施衣食。愁憂苦厄。悉能解免。盲人共議。我等罪積苦毒特兼。若當遇佛必見救濟。便共行乞。人各令得金錢一枚。以用僱人足得達彼。行乞經時人獲一錢。左右喚人誰將我等到舍衛者。金錢五百雇其勞苦。時有一人來。共相可以錢與之。語諸盲人。展轉相牽。自在前導。將至摩竭。棄諸盲人。置空澤中。盲人不知為在何國。互相捉手踐踏他田。傷碎苗谷。田主見之盛發瞋怒。語痛與手。乞兒求哀具說上事。長者愍之。令一使人將詣舍衛。適達彼國。又聞世尊已向摩竭提國。使人將向摩竭國。盲人欽佛繫心欲見。肉眼雖閉心眼已睹。歡喜發心不覺疲勞。已至摩竭。復聞世尊已還舍衛。如是追逐凡經七返。爾時如來觀諸盲人善根已熟。便住待之。佛光觸身。應時兩目即得開明。乃見如來四眾圍繞。身色晃昱如紫金山。前詣佛所五體投地。為佛作禮。異口同音。共白佛言。唯愿垂矜。聽在道次。
【現代漢語翻譯】 現代漢語譯本 沒有其他人。只有一位沙門（shā mén，梵文Śramaṇa的音譯，指修行者）來到象旁邊，一會兒就離開了。國王就派人找到這位沙門（shā mén），問他說：『你到我的象旁邊說了些什麼？』沙門（shā mén）回答說：『我對大象說，我和你都有罪啊。』沙門（shā mén）向國王詳細地說了以上的情況。國王聽后恍然大悟，就釋放了沙門（shā mén），讓他回到原來的地方。（出自《雜譬喻經》第四卷）
五百個盲人歷經艱辛見到佛陀，眼睛明亮后領悟佛法的故事
在毗舍離國（Pí shè lí guó，古代印度的一個國家）有五百個盲人，靠乞討為生。當時他們聽說佛陀出世了，說見到佛陀的人，即使身患殘疾或百病纏身，都能得到治癒；貧窮的人能得到衣食，憂愁和苦難都能得到解脫。盲人們商議說：『我們罪孽深重，遭受的痛苦也比別人多，如果能遇到佛陀，一定能得到救濟。』於是他們一起行乞，每個人都乞討到了一枚金錢，用來僱人帶他們去佛陀所在的地方。他們乞討了很長時間，每個人才得到一枚錢。他們四處詢問：『誰能帶我們到舍衛國（Shè wèi guó，古代印度的一個國家）去？我們願意用五百枚金錢作為報酬。』當時有一個人來了，和他們商議好后，就收下了錢。他對盲人們說：『你們一個接一個地互相牽著，我會在前面帶路。』他把盲人們帶到了摩竭陀國（Mó jié tuó guó，古代印度的一個國家），然後把他們丟棄在一個空曠的沼澤地裡。盲人們不知道自己身在哪個國家，只能互相拉著手，踩踏別人的田地，損壞了莊稼。田地的主人看到后非常生氣，狠狠地打了他們的手。乞丐們求饒，詳細地說了事情的經過。長者（zhǎng zhě，德高望重的人）很同情他們，派一個僕人帶他們去舍衛國（Shè wèi guó）。剛到舍衛國（Shè wèi guó），又聽說世尊（shì zūn，對佛陀的尊稱）已經去了摩竭陀國（Mó jié tuó guó）。僕人又帶他們去摩竭陀國（Mó jié tuó guó）。盲人們敬仰佛陀，一心想要見到他。雖然肉眼看不見，但心眼已經看到了。他們歡喜地發心，不覺得疲勞。到達摩竭陀國（Mó jié tuó guó）后，又聽說世尊（shì zūn）已經回到了舍衛國（Shè wèi guó）。就這樣追逐了七次。這時，如來（rú lái，佛陀的稱號之一）觀察到這些盲人的善根已經成熟，就停下來等待他們。佛光照在他們身上，他們的雙眼立刻就睜開了，看到了如來（rú lái）被四眾弟子圍繞著，身體的光芒像紫金山一樣耀眼。他們走到佛陀面前，五體投地，向佛陀行禮，異口同聲地對佛陀說：『希望您能慈悲憐憫，允許我們加入修道的行列。』
【English Translation】 English version There was no one else. Only a Śramaṇa (shā mén, transliteration of Sanskrit Śramaṇa, referring to a practitioner) came to the elephant's side and left after a while. The king then sent someone to find the Śramaṇa (shā mén) and asked him, 'What did you say when you went to my elephant's side?' The Śramaṇa (shā mén) replied, 'I said to the elephant, both you and I are guilty.' The Śramaṇa (shā mén) explained the above situation to the king in detail. The king suddenly understood and released the Śramaṇa (shā mén), allowing him to return to his original place. (From the fourth volume of the Miscellaneous Parables Sutra)
The story of five hundred blind children who, after experiencing hardship, saw the Buddha, their eyes became bright, and they attained enlightenment.
In the country of Vaishali (Pí shè lí guó, an ancient country in India), there were five hundred blind people who lived by begging. At that time, they heard that the Buddha had appeared in the world, and it was said that those who saw the Buddha, even if they were disabled or suffering from hundreds of diseases, could be cured; the poor could receive food and clothing, and worries and sufferings could be relieved. The blind people discussed, 'Our sins are heavy, and we suffer more than others. If we can meet the Buddha, we will surely be saved.' So they begged together, and each of them begged for a gold coin to hire someone to take them to where the Buddha was. They begged for a long time, and each of them only got one coin. They asked around, 'Who can take us to Shravasti (Shè wèi guó, an ancient country in India)? We are willing to pay five hundred gold coins as a reward.' At that time, a person came and, after discussing it with them, accepted the money. He said to the blind people, 'You hold each other one by one, and I will lead the way in front.' He took the blind people to Magadha (Mó jié tuó guó, an ancient country in India) and then abandoned them in an empty swamp. The blind people did not know which country they were in, so they could only hold each other's hands, trampling on other people's fields and damaging the crops. The owner of the field was very angry when he saw this and hit their hands hard. The beggars begged for mercy and explained the whole story in detail. The elder (zhǎng zhě, a person of high moral standing) felt sorry for them and sent a servant to take them to Shravasti (Shè wèi guó). As soon as they arrived in Shravasti (Shè wèi guó), they heard that the World Honored One (shì zūn, a respectful title for the Buddha) had already gone to Magadha (Mó jié tuó guó). The servant then took them to Magadha (Mó jié tuó guó). The blind people admired the Buddha and wanted to see him with all their hearts. Although their physical eyes could not see, their mind's eyes had already seen him. They joyfully made a vow and did not feel tired. After arriving in Magadha (Mó jié tuó guó), they heard that the World Honored One (shì zūn) had already returned to Shravasti (Shè wèi guó). They chased after him seven times in this way. At this time, the Tathagata (rú lái, one of the titles of the Buddha) observed that the good roots of these blind people had matured, so he stopped and waited for them. The Buddha's light shone on them, and their eyes immediately opened, and they saw the Tathagata (rú lái) surrounded by four groups of disciples, the light of his body as dazzling as a purple-gold mountain. They went to the Buddha, prostrated themselves on the ground, paid homage to the Buddha, and said in unison to the Buddha, 'We hope that you will have compassion and allow us to join the path of cultivation.'
佛曰。善來比丘。鬚髮自墮法衣在身。重為說法。得阿羅漢(出賢愚經第六卷)。
旃陀羅兒被佛慈化悟道十八
舍衛城裡。有一旃陀羅兒(賢愚經云尼提)除糞自活。爾時世尊入城分衛。次至彼家。客除糞者即避余巷。如來逆之。其人自念。吾擔糞不凈。今日何由得覲世尊。復詣一澤。佛遙喚曰。吾為汝來。其人報曰。不敢親近。不審世尊何所教誡。乃能慈愍與罪人語。世尊告曰。欲度卿為沙門。其人白佛。地獄畜生亦得為道乎。佛言。吾今出世。正為罪苦。手執其人。上升虛空。至恒水側。沐浴身體。復至祇洹。敕諸比丘。度為沙門。其人勸勵精勤日新。未經旬日便得須陀洹果。至羅漢果。六通清徹涌沒自由。詣大方石當中央坐補納故衣。王聞佛度旃陀羅兒。唸佛出釋種豪族姓家。左右弟子皆出四姓。來入宮室。受供信施。五體投地。接足而禮。今聞如來度旃陀羅。云何禮敬。吾今當往責數如來。未到之頃。見前比丘坐大方石。有五百凈居天圍繞禮覲。王前語曰。煩白世尊。波斯匿王欲覲世尊。比丘聞已即沒石中。從精舍出具以白佛。佛言知時。比丘還從石涌出。語王。如來有教。先問此比丘云何得入是剛䩕石。涌沒自由。前至佛所頭面禮足。在一面坐。前白佛言。曏者比丘。為名何等。有此神力。
【現代漢語翻譯】 現代漢語譯本：佛說：『善哉比丘！』（那人）頭髮自然脫落，袈裟自然穿在身上。佛又為他說法，（他）證得了阿羅漢果。（出自《賢愚經》第六卷）
旃陀羅之子被佛陀慈悲教化而悟道的故事
在舍衛城裡，有一個旃陀羅之子（《賢愚經》中稱為尼提），以清除糞便為生。當時，世尊進入城中乞食，依次來到他家。那個清除糞便的人立即避開到其他巷子里。如來卻迎著他走去。那人心裡想：『我擔著不乾淨的糞便，今天怎麼能見到世尊呢？』又走到一個水澤邊。佛陀遠遠地呼喚他說：『我是為你而來的。』那人回答說：『不敢親近。不知道世尊有什麼教誨，竟然如此慈悲憐憫地與罪人說話。』世尊告訴他說：『想度你出家為沙門。』那人對佛說：『地獄、畜生也能得道嗎？』佛說：『我如今出世，正是爲了救度罪苦之人。』佛陀用手拉著那人，升到空中，來到恒河邊，沐浴身體。又來到祇洹精舍（Jetavana Vihara）。佛陀命令眾比丘，度他出家為沙門。那人勤奮精進，日益更新，不到十天就證得了須陀洹果（Sotapanna）。直至證得阿羅漢果（Arahat），獲得了六神通，能夠自由地涌沒（指在水中或地下自由出入）。他走到一塊大方石的中央坐下，縫補破舊的衣服。國王（指波斯匿王Prasenajit）聽說佛陀度化了一個旃陀羅之子，心想佛陀出身于釋迦種姓的豪門望族，左右的弟子都出自四個姓氏（指婆羅門、剎帝利、吠舍、首陀羅四個種姓），他們來到王宮，接受供養和信施，五體投地，接足禮拜。現在聽說如來度化了一個旃陀羅，我該如何禮敬呢？我今天要前去責問如來。』還沒到的時候，國王看見那個比丘坐在大方石上，有五百凈居天（Suddhavasa）圍繞著他禮拜。國王上前說道：『煩請稟告世尊，波斯匿王想要覲見世尊。』比丘聽后，立即從石頭中消失，從精舍出來，詳細地稟告了佛陀。佛陀說：『時機到了。』比丘又從石頭中涌出，告訴國王：『如來有教，先問這個比丘是如何進入這堅硬的石頭，又能自由地涌沒。』（國王）來到佛陀面前，頭面接足禮拜，在一旁坐下，向前對佛說：『剛才那個比丘，名叫什麼？有這樣的神力。』
【English Translation】 English version: The Buddha said, 'Welcome, Bhikkhu!' His hair naturally fell off, and the Dharma robes were naturally on his body. The Buddha then preached the Dharma to him, and he attained the state of Arhat. (From the sixth volume of the Xian Yu Jing)
The Story of a Chandala's Son Enlightened by the Buddha's Compassion
In the city of Shravasti (Śrāvastī), there was a Chandala's (Caṇḍāla) son (referred to as Niti in the Xian Yu Jing), who made a living by removing filth. At that time, the World Honored One entered the city to beg for alms, and sequentially arrived at his house. That person who removed filth immediately avoided him by going to another alley. The Tathagata (Tathāgata) went towards him. That person thought to himself, 'I carry unclean filth, how can I meet the World Honored One today?' He then went to a marsh. The Buddha called out to him from afar, saying, 'I have come for you.' That person replied, 'I dare not approach. I do not know what teachings the World Honored One has, that he is so compassionate and merciful as to speak with a sinner.' The World Honored One told him, 'I wish to ordain you as a Shramana (Śrāmaṇa).' That person said to the Buddha, 'Can those in hell and animals also attain the Way?' The Buddha said, 'I have now appeared in the world precisely for the sake of those suffering from sins.' The Buddha held that person's hand and ascended into the sky, arriving at the side of the Ganges River (Ganges), where he bathed his body. He then went to the Jetavana Vihara (Jetavana Vihāra). The Buddha ordered the Bhikkhus (Bhikkhus) to ordain him as a Shramana. That person diligently and vigorously progressed daily, and in less than ten days, he attained the fruit of Sotapanna (Sotāpanna). Until he attained the fruit of Arhat, he obtained the six supernormal powers, able to freely emerge and submerge (referring to freely entering and exiting in water or underground). He went to the center of a large square stone and sat down, mending his old clothes. The King (referring to King Prasenajit (Prasenajit)) heard that the Buddha had converted a Chandala's son, and thought that the Buddha came from the noble Shakya (Śākya) clan, and his disciples on the left and right all came from the four castes (referring to the four castes of Brahmins, Kshatriyas, Vaishyas, and Shudras). They came to the palace, received offerings and donations, prostrated themselves on the ground, and paid homage by touching his feet. Now hearing that the Tathagata has converted a Chandala, how should I pay homage? I will go and question the Tathagata today.' Before he arrived, the King saw that Bhikkhu sitting on the large square stone, with five hundred Suddhavasa (Śuddhāvāsa) Devas surrounding him and paying homage. The King stepped forward and said, 'Please inform the World Honored One that King Prasenajit wishes to see the World Honored One.' After hearing this, the Bhikkhu immediately disappeared from the stone, came out from the monastery, and reported to the Buddha in detail. The Buddha said, 'The time has come.' The Bhikkhu then emerged from the stone again and told the King, 'The Tathagata has instructed that you first ask this Bhikkhu how he was able to enter this hard stone and freely emerge and submerge.' (The King) came before the Buddha, prostrated himself by touching his feet with his head, sat on one side, and said to the Buddha, 'What is the name of that Bhikkhu? He has such divine power.'
佛告王曰。此是客除糞人。爾時世尊以此因緣便說二偈。猶如穢污惡。地田溝深坑。生香潔蓮華。云何大王有目之士。當取此華不。王言。世尊。華極香潔。當取莊飾穢污。觀母胎于彼胎中生功德華。時王白佛。彼人快得善利。不可思議。自今以始。請此比丘。供養四事(出旃陀羅兒經)。
獵師舍家學道事十九
昔佛在摩竭國。甘梨園中。城北石室窟中。有眾多獵師。入山遊獵。廣施羅網。殺鹿無數。復還上山。時有一鹿。墮彼𣚦中。大聲喚呼。獵師聞已。各各馳奔。自還墮𣚦。傷害人民。不可稱數。雖復不死被瘡極重。痛不可言。各相扶持。劣乃到舍。求諸膏藥。以拊其瘡。室家五親各迎尸喪。歸還耶旬之。其中被瘡眾生。自知瘡差。厭患遊獵。宿緣應度。種諸善本。便自舍家學道作沙門。爾時世尊。與無央數百千眾生。前後圍繞。而為說法。爾時世尊。為彼眾生。欲拔其根修立功德。示現教戒。永離生死常處福堂。于大眾中。而說此偈。
猶如自造箭 還自傷其身 內箭亦如是 愛箭傷眾生
時彼獵者雖為沙門。不自覺知。如來今日。證明我等。定為獵師。內自慚愧。自省本過。在閑靜處。思惟止觀。系意不亂。所以族姓子剃除鬚髮著三法衣。出家學道修無上梵行。自身作證而自
【現代漢語翻譯】 現代漢語譯本：佛陀告訴國王說：『這是個清除糞便的客人。』當時世尊因此因緣說了兩句偈語：『猶如污穢惡臭的土地、田地、溝渠、深坑，卻能生長出香潔的蓮花。大王啊，有眼睛的人，會去採摘這蓮花嗎？』國王說：『世尊，蓮花極其香潔，應當採摘來裝飾污穢。』（佛陀）觀察（此人）往昔的母胎，知道他于彼胎中生出功德之華。當時國王對佛說：『那人真是獲得了善利，不可思議。從今以後，請允許我供養這位比丘四事（衣食住藥）。』（出自《旃陀羅兒經》）
獵師舍家學道事第十九
過去佛陀在摩揭陀國（Magadha，古印度十六雄國之一）的甘梨園中，城北的石室窟中。有許多獵師進入山中游獵，廣佈羅網，殺害了無數的鹿。他們又返回山上。當時有一隻鹿，掉進獵師設定的陷阱中，大聲呼叫。獵師們聽到后，各自奔跑過去，反而掉進陷阱，傷害了許多人民，數量不可計數。雖然沒有死，但也身受重傷，疼痛難忍。他們互相攙扶，艱難地回到家中，尋求各種膏藥來敷治傷口。家人親戚都來迎接受傷的人，像迎接屍體一樣。他們各自回到自己的村落。其中受傷的眾生，知道傷勢好轉后，厭惡遊獵的生活。因為宿世的因緣應該被度化，所以種下了各種善根，於是捨棄家庭，學道成為沙門（Shramana，指修行者）。當時世尊與無數百千的眾生前後圍繞，為他們說法。當時世尊爲了這些眾生，想要拔除他們的煩惱之根，修立功德，使他們永遠脫離生死，常處福地，于大眾之中，說了這首偈語：
『猶如自己製造的箭，反而自己傷害自身；內心的箭也是如此，愛慾之箭傷害眾生。』
當時那些獵人雖然已經做了沙門，但並不自覺地知道，如來（Tathagata，佛的稱號之一）今天是在為他們證明，他們過去一定是獵師。內心感到慚愧，反省過去的過錯。在閑靜的地方，思惟止觀，專心致志，不散亂。所以這些良家子弟剃除鬚髮，穿上三法衣，出家學道，修習無上的梵行，自身作證而自知。
【English Translation】 English version: The Buddha said to the king, 'This is a guest who removes refuse.' At that time, the World Honored One spoke two verses because of this circumstance: 'Just as from filthy and foul land, fields, ditches, and deep pits, fragrant and pure lotuses grow, how could a king with eyes take such a flower?' The king said, 'World Honored One, the lotus is extremely fragrant and pure; it should be taken to adorn filth.' (The Buddha) observed (this person's) past mother's womb, knowing that he produced the flower of merit in that womb. At that time, the king said to the Buddha, 'That person has truly obtained benefit, it is inconceivable. From now on, please allow me to offer this Bhikshu (monk) the four requisites (clothing, food, lodging, and medicine).' (From the Sutra of the Chandala's Son)
The Nineteenth Story of Hunters Leaving Home to Study the Way
In the past, the Buddha was in the Mango Garden in Magadha (one of the sixteen ancient Indian kingdoms), in the stone chamber cave north of the city. There were many hunters who entered the mountains to hunt, spreading nets widely, killing countless deer. They then returned to the mountains. At that time, a deer fell into a trap set by the hunters, crying out loudly. The hunters, hearing this, rushed over, only to fall into the trap themselves, injuring many people, an uncountable number. Although they did not die, they were severely wounded and in great pain. They supported each other, struggling to return home, seeking various ointments to apply to their wounds. Family and relatives welcomed the injured men as if welcoming corpses. They each returned to their own villages. Among the injured beings, knowing that their wounds were healing, they grew weary of the hunting life. Because of past karmic connections that should be liberated, they planted various roots of goodness, and thus abandoned their families to study the Way, becoming Shramanas (ascetics). At that time, the World Honored One, surrounded by countless hundreds of thousands of beings, preached the Dharma for them. At that time, the World Honored One, wanting to uproot the roots of their afflictions, establish merit, and cause them to forever leave birth and death and always dwell in the land of bliss, spoke this verse in the assembly:
'Like an arrow made by oneself, it returns to injure oneself; the inner arrow is also like this, the arrow of desire injures sentient beings.'
At that time, those hunters, although they had become Shramanas, did not consciously know that the Tathagata (one of the titles of the Buddha) was today proving for them that they must have been hunters in the past. Feeling ashamed in their hearts, they reflected on their past faults. In quiet places, they contemplated cessation and insight, focusing their minds without distraction. Therefore, these sons of good families shaved their heads and beards, put on the three Dharma robes, left home to study the Way, cultivated the unsurpassed Brahma-conduct, personally realizing and knowing for themselves.
娛樂。生死已盡梵行已立。所作已辦更不復受生死。如實知之。爾時諸比丘。皆得阿羅漢。六通清徹。無所掛礙。是故說此偈。
能覺知是者 愛苦共生有 無慾無有想 比丘專念度(出獵師舍家學道經)
經律異相卷第十七 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第十八(聲聞無學第六僧部第七)
梁沙門僧旻寶唱等集重姓魚吞不死出家得道一二十耳億精進大過二賴吒為父所要三金財以兩錢施佛僧今生手把金錢四華天先世採花供養今天雨其花五寶天前身以一把石擬珠散僧故生時天雨七寶六少欲知足比丘聞法得道七工巧比丘思惟成道八賊作比丘遇佛悟道九貪食比丘觀察得道十乞兒比丘現神力入祇陀宮十一四比丘說苦遇佛得道十二四比丘說樂佛謂是苦心悟得道十三比丘拔母泥犁之苦十四比丘從師教得道十五比丘白骨觀入道十六比丘自恣受臘得道十七比丘喜眠佛樂宿習得道十八比丘好眠見應化深坑懼而得道十九比丘多食得羅漢道二十比丘久病佛為湔浣聞法捨命得無餘泥洹二十一比丘因怖得道二十二比丘與女戲有惡聲自殺天神悟之精進得道二十三比丘在俗害母為溥首菩薩所化出家得道二十四比丘貧老公垂殞佛說往行許其出家二十五比丘見一須陀洹作維那獲苦報畏故
【現代漢語翻譯】 現代漢語譯本： 娛樂。生死已盡，梵行（清凈的修行）已立，所作已辦，更不復受生死。如實知之。爾時諸比丘，皆得阿羅漢（斷絕輪迴的聖者），六通（六種神通）清徹，無所掛礙。是故說此偈。
能覺知是者 愛苦共生有 無慾無有想 比丘專念度(出獵師舍家學道經)
經律異相卷第十七 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第十八(聲聞無學第六僧部第七)
梁沙門僧旻寶唱等集重姓魚吞不死出家得道一二十耳億精進大過二賴吒（Rāṣṭra，國名）為父所要三金財以兩錢施佛僧今生手把金錢四華天先世採花供養今天雨其花五寶天前身以一把石擬珠散僧故生時天雨七寶六少欲知足比丘聞法得道七工巧比丘思惟成道八賊作比丘遇佛悟道九貪食比丘觀察得道十乞兒比丘現神力入祇陀（Jetavana）宮十一四比丘說苦遇佛得道十二四比丘說樂佛謂是苦心悟得道十三比丘拔母泥犁（Naraka，地獄）之苦十四比丘從師教得道十五比丘白骨觀入道十六比丘自恣受臘得道十七比丘喜眠佛樂宿習得道十八比丘好眠見應化深坑懼而得道十九比丘多食得羅漢道二十比丘久病佛為湔浣聞法捨命得無餘泥洹（Nirvana，涅槃）二十一比丘因怖得道二十二比丘與女戲有惡聲自殺天神悟之精進得道二十三比丘在俗害母為溥首菩薩（Pu Shou Pusa）所化出家得道二十四比丘貧老公垂殞佛說往行許其出家二十五比丘見一須陀洹（Srotapanna，入流果）作維那獲苦報畏故
【English Translation】 English version: 'Entertainment. Birth and death are exhausted, the Brahma-conduct (pure practice) has been established, what needs to be done is done, and one will no longer be subject to birth and death. Know this as it truly is.' At that time, all the Bhikkhus attained Arhatship (a saint who has cut off the cycle of rebirth), with their six supernormal powers (six kinds of supernatural abilities) clear and unobstructed. Therefore, this verse is spoken:
'Those who can awaken to this, Love and suffering arise together. Without desire and without thought, The Bhikkhu crosses over with focused mindfulness.' (From the Sutra of the Hunter Leaving Home to Learn the Way)
Section 17 of the Miscellaneous Resemblances of Sutras and Vinaya Taisho Tripitaka Volume 53, No. 2121, Miscellaneous Resemblances of Sutras and Vinaya
Section 18 of the Miscellaneous Resemblances of Sutras and Vinaya (The Sixth Assembly of Śrāvakas Without Learning, the Seventh Section of the Sangha)
Collected by the Śramaṇa Sengmin Baochang of Liang Dynasty: A person with a double surname swallowed a fish and did not die, left home and attained the Way; One with twenty ears attained great diligence; Two Rāṣṭras (name of a country) were requested by their father; Three used two coins of gold to give to the Buddha and the Sangha, and in this life, they hold gold coins in their hands; Four celestial beings in a previous life gathered flowers to make offerings, and today the heavens rain down those flowers; Five celestial beings in a previous life used a handful of stones to imitate jewels and scattered them among the Sangha, so when they were born, the heavens rained down seven treasures; Six Bhikkhus with few desires and contentment attained the Way upon hearing the Dharma; Seven artisan Bhikkhus attained the Way through contemplation; Eight robber-turned-Bhikkhus awakened to the Way upon encountering the Buddha; Nine gluttonous Bhikkhus attained the Way through observation; Ten beggar-Bhikkhus manifested supernatural powers and entered Jetavana (Gītavana) Palace; Eleven four Bhikkhus spoke of suffering and attained the Way upon encountering the Buddha; Twelve four Bhikkhus spoke of happiness, but the Buddha said it was suffering, and they awakened to the Way; Thirteen Bhikkhus delivered their mother from the suffering of Naraka (hell); Fourteen Bhikkhus attained the Way through the teachings of their teacher; Fifteen Bhikkhus entered the Way through white bone contemplation; Sixteen Bhikkhus attained the Way through self-surrender and receiving seniority; Seventeen Bhikkhus who liked to sleep attained the Way through the Buddha's joy in habitual rest; Eighteen Bhikkhus who liked to sleep saw a transformed deep pit and attained the Way through fear; Nineteen Bhikkhus who ate too much attained the path of Arhatship; Twenty Bhikkhus who were sick for a long time were washed by the Buddha, heard the Dharma, and gave up their lives to attain Nirvana (Nirvana) without remainder; Twenty-one Bhikkhus attained the Way through fear; Twenty-two Bhikkhus played with women and had a bad reputation, committed suicide, and a celestial being enlightened them to be diligent and attain the Way; Twenty-three Bhikkhus harmed their mother while still a layman and were transformed by Pu Shou Pusa (Bodhisattva) to leave home and attain the Way; Twenty-four Bhikkhus were poor old men on the verge of death, and the Buddha spoke of their past deeds and allowed them to leave home; Twenty-five Bhikkhus saw a Srotapanna (stream-enterer) working as a supervisor and received painful retribution, hence they feared.
得道二十六二比丘所行不同得報亦異二十七沙門樹下坐貪想不除佛化身說法得羅漢道二十八沙門飯僧污手拭柱柱為之裂二十九沙門小便不彈指尿漈鬼面三十沙門開戶五指火出三十一
重姓魚吞不死出家悟道一
舍衛國有豪長者。財富無量。唯無子姓每懷悒遲。禱祀求索精誠款篤。婦生一男端正希有。父母宗親。值時宴會共相聚集。詣大江邊飲食自娛。父母將兒詣其會所。愛念此兒從坐擔舞。父舞已竟。母復擔之。歡娛自樂。臨到河邊意卒散亂。執之不固失兒墮水。尋時搏撮竟不能得。父母憐念愛著傷懷。其兒福德遂復不死。隨水沉浮為一魚所吞。雖在魚腹猶自不死。下流村中有一富家。亦無兒子。種種求索困不能得。而彼富家恒令一奴捕生為業。值得吞小兒魚。剖腹得兒。施與大家。大家觀省。而自慶言。我家由來禱祠神祇。求索子息精誠報應。故天與我。即便摩拭乳哺養之。上村父母聞下村長者魚腹得兒。即往其所。追求索之言。是我兒。我于彼河而失是子。今汝得之。愿以見還。時彼長者而答之曰。我家由來禱祠求子。今神報應賜我一兒。君之亡兒竟為所在。紛紜不了詣王求斷。於是二家各引道理。其兒父母說是我兒。我于某時失在河中。而彼長者復自說言。我于河中魚腹得之。此實我子非君所生。
【現代漢語翻譯】 現代漢語譯本 得道二十六：二位比丘的修行方式不同，得到的果報也不同。 二十七：沙門在樹下打坐，如果貪念不除，即使佛陀化身說法，也無法證得羅漢果位。 二十八：沙門飯後用沾滿食物的手擦拭柱子，柱子因此裂開。 二十九：沙門小便后不彈指，尿液濺到鬼面。 三十：沙門開門時五指發出火焰。 三十一：重姓的魚吞下小孩，小孩不死，後來出家悟道。
一：舍衛國有一位富有的長者（Giver），家財萬貫，只是沒有兒子，為此常常感到憂愁。他虔誠地祈禱，希望能得到一個兒子。他的妻子生了一個男孩，相貌端正，非常罕見。父母和親戚們在一次宴會上聚集在一起，到大江邊飲食娛樂。父母帶著孩子來到宴會場所，疼愛地抱著孩子，輪流跳舞。父親跳完舞后，母親又抱著他。大家歡快地玩樂。臨到河邊時，母親一時疏忽，沒有抱穩，孩子掉入水中。他們立即尋找，但最終沒能找到。父母憐惜愛戀孩子，非常傷心。但這個孩子有福德，所以沒有死。他隨著水流漂浮，被一條魚吞了下去。雖然在魚的腹中，他仍然沒有死。下游的村莊里，有一戶富裕的人家，也沒有兒子。他們想盡辦法求子，但始終未能如願。這戶富人一直僱傭一個奴僕以捕魚為生。奴僕捕到了吞下小孩的魚，剖開魚腹，發現了這個孩子，便把他送給了富人。富人仔細觀察，慶幸地說：『我家一直虔誠地向神祇祈禱，希望能得到一個兒子，這是神靈的報應，賜予了我這個孩子。』於是他們擦拭乾凈，餵養他。上游村莊的父母聽說下游村莊的長者從魚腹中得到了一個孩子，就前往那裡，尋找他們的兒子，說：『這是我的兒子。我在那條河邊丟失了這個孩子，現在你們得到了他，希望能夠還給我。』當時，那位長者回答說：『我家一直祈禱求子，現在神靈報應，賜予了我一個兒子。你們丟失的兒子究竟在哪裡？』雙方爭執不下，於是到國王那裡請求裁決。於是兩家各自陳述理由。孩子的父母說：『這是我的兒子，我在某時在河中丟失了他。』而那位長者則說：『我是在河中從魚腹中得到他的，這確實是我的兒子，不是你們生的。』
【English Translation】 English version Attainment of the Way Twenty-Six: The two Bhikkhus (monks) practice differently, and the resulting rewards are also different. Twenty-Seven: If a Shramana (ascetic) sits under a tree and does not eliminate greed, even if the Buddha manifests and preaches the Dharma (teachings), he will not attain the state of an Arhat (enlightened being). Twenty-Eight: A Shramana wipes his food-stained hands on a pillar after eating, causing the pillar to crack. Twenty-Nine: A Shramana does not snap his fingers after urinating, and the urine splashes on a ghost's face. Thirty: A Shramana opens a door, and flames emerge from his five fingers. Thirty-One: A fish with a double surname swallows a child, but the child does not die and later becomes enlightened after leaving home.
One: In Shravasti (ancient Indian city), there was a wealthy Giver (longzhe), with immeasurable wealth, but he had no son, which often made him feel depressed. He prayed sincerely, hoping to have a son. His wife gave birth to a boy, who was handsome and rare. The parents and relatives gathered together at a banquet and went to the big river to eat and have fun. The parents brought the child to the banquet, lovingly holding him and dancing in turns. After the father finished dancing, the mother held him again. Everyone enjoyed themselves. When they reached the riverbank, the mother was momentarily distracted and did not hold him firmly, and the child fell into the water. They immediately searched, but ultimately could not find him. The parents cherished and loved the child, and were very sad. But this child had merit, so he did not die. He floated with the water and was swallowed by a fish. Although he was in the fish's belly, he still did not die. In a downstream village, there was a wealthy family who also had no son. They tried every means to have a son, but they were never able to. This wealthy family always employed a servant to make a living by fishing. The servant caught the fish that had swallowed the child, cut open the fish's belly, and found the child, and gave him to the wealthy family. The wealthy family observed carefully and said with joy: 'My family has always prayed sincerely to the gods, hoping to have a son, this is the gods' reward, giving me this child.' So they wiped him clean and fed him. The parents from the upstream village heard that the Giver in the downstream village had obtained a child from the fish's belly, so they went there to look for their son, saying: 'This is my son. I lost this child in that river, now you have obtained him, I hope you can return him to me.' At that time, the Giver replied: 'My family has always prayed for a son, now the gods have rewarded me and given me a son. Where exactly is your lost son?' The two sides argued endlessly, so they went to the king to request a judgment. So the two families each stated their reasons. The child's parents said: 'This is my son, I lost him in the river at a certain time.' But the Giver said: 'I obtained him from the fish's belly in the river, this is indeed my son, not born by you.'
王聞其說靡知所如。即為二家平詳此事。卿二長者各名此兒。今若與一于理不可。更共供養。至兒長大。各為娶婦。安置家業。二處異居。此婦生子即屬此家。彼婦生兒。即屬彼家。時二長者各隨王教。兒年長大俱為娶婦。經給所須無有乏短。兒白二父母。我生已來遭羅艱苦。墮水魚吞垂死得濟。今我志意欲得出家。唯愿父母當見聽許。時二父母心愛此兒。不能拒逆。即便聽許。往至佛所。求欲入道。佛言。善來。頭髮自墮即成沙門。字曰重姓。佛為說法。得盡諸苦成阿羅漢。佛言。過去久遠有佛世尊。號毗婆尸。集諸大眾為說妙法。時有長者來至會中。聞說大法施戒之福。生信敬心。受三自歸及不殺戒。復以一錢布施彼佛。世世受福財寶無乏。長者子者今重姓比丘是也。由其施佛一錢。九十一劫恒富錢財。至於今世二家父母供給所須。受不殺戒墮水魚吞不能令死。受三歸故得阿羅漢(出賢愚經第五卷)。
二十耳億精進大過二
佛在占波國雷聲池側。尊者二十耳億在一靜處。自修法本不捨頭陀。晝夜經行。行處腳跡如血流溢。恒自克勵。而欲漏心不得解脫。是時二十耳億便作是念。苦行精進我為第一。我今漏心不得解脫。又我家業多財饒寶。宜可舍服還作白衣。持財廣施。佛心知之便至彼處。佛語二十
【現代漢語翻譯】 現代漢語譯本 王聽了他的話，不知如何是好。於是為這兩家調解此事：『你們兩位長者都給這個孩子起了名字，現在如果只給其中一家，在道理上說不過去。不如共同供養他，等到孩子長大后，各自為他娶妻，安置家業，兩處分開居住。如果這家媳婦生了兒子，就歸這家；那家媳婦生了兒子，就歸那家。』當時兩位長者都聽從國王的教導。孩子長大后，都為他娶了妻子，供給所需，沒有缺乏。孩子對兩位父母說：『我自從出生以來，遭遇了很多艱難困苦，掉進水裡被魚吞，差點死去才得救。現在我立志想要出家，希望父母能夠允許。』當時兩位父母非常疼愛這個孩子，不忍心拒絕，就答應了他。他前往佛陀那裡，請求出家。佛陀說：『善來。』他的頭髮自然脫落，就成了沙門，法名叫重姓(chóng xìng)。佛陀為他說法，他得以斷盡諸苦，成就阿羅漢(ā luó hàn)。佛陀說：『過去很久以前，有佛世尊，名叫毗婆尸(pí pó shī)，聚集大眾為他們宣說妙法。當時有位長者來到法會中，聽聞宣說大法和佈施持戒的福報，生起信心和敬意，受了三自歸(sān zì guī)以及不殺戒(bù shā jiè)，又用一枚錢布施給那位佛陀。因此世世代代享受福報，財富沒有缺乏。』佛陀說：『那位長者的兒子，就是現在的重姓比丘(bǐ qiū)。因為他佈施佛陀一枚錢，所以在九十一劫(jié)中一直富有錢財。直到今世，兩家父母供給他的所需。因為他受持不殺戒，所以掉進水裡被魚吞也沒有死去。因為他受了三歸依，所以得以成就阿羅漢。』(出自《賢愚經》第五卷)
二十耳億(èr shí ěr yì)精進太過
佛陀在占波國(zhàn bō guó)雷聲池(léi shēng chí)邊。尊者二十耳億(èr shí ěr yì)在一個安靜的地方，自己修行法本，不捨棄頭陀行(tóu tuó xíng)。晝夜不停地經行，經行的地方腳印像血一樣流出來。他一直勉勵自己，想要讓漏心(lòu xīn)得到解脫。這時，二十耳億(èr shí ěr yì)就想：『苦行精進我算是第一了，可是現在我的漏心(lòu xīn)卻不能得到解脫。而且我家業多，財富也多，不如捨棄僧服還俗，做個在家居士，用錢財廣行佈施。』佛陀知道他的想法，就來到他那裡。佛陀對二十
【English Translation】 English version The king, hearing his words, knew not what to do. So he settled the matter for the two families: 'You two elders have each named this child. Now, if he is given to only one of you, it would be unreasonable. It is better to support him together. When the child grows up, each of you will take a wife for him, settle his family, and live separately in two places. If the wife of this family bears a son, he will belong to this family; if the wife of that family bears a son, he will belong to that family.' At that time, the two elders followed the king's instructions. When the child grew up, they both took wives for him, providing for his needs without any lack. The child said to his two parents: 'Since I was born, I have encountered many hardships, falling into the water and being swallowed by a fish, nearly dying before being saved. Now I am determined to leave home and become a monk. I hope my parents will allow it.' At that time, the two parents loved this child very much and could not refuse, so they agreed. He went to the Buddha and asked to enter the path. The Buddha said: 'Welcome.' His hair fell off naturally, and he became a Shramana (monk), named Chongxing (chóng xìng). The Buddha preached the Dharma to him, and he was able to end all suffering and become an Arhat (ā luó hàn). The Buddha said: 'In the distant past, there was a Buddha, named Vipashyin (pí pó shī), who gathered the masses to preach the wonderful Dharma to them. At that time, an elder came to the assembly, heard the preaching of the great Dharma and the blessings of giving and keeping precepts, and developed faith and reverence, taking the Three Refuges (sān zì guī) and the precept of non-killing (bù shā jiè), and also gave a coin to that Buddha. Therefore, he enjoyed blessings in every life, and his wealth was never lacking.' The Buddha said: 'The son of that elder is the current Bhikkhu (bǐ qiū) Chongxing. Because he gave a coin to the Buddha, he has been rich in wealth for ninety-one kalpas (jié). Until this life, his two parents provide for his needs. Because he observes the precept of non-killing, he did not die when he fell into the water and was swallowed by a fish. Because he took the Three Refuges, he was able to become an Arhat.' (From the fifth volume of the Xianyu Sutra)
Ears Twenty Million (èr shí ěr yì) Overly Diligent
The Buddha was at the side of Thunder Sound Pond (léi shēng chí) in the country of Champa (zhàn bō guó). The Venerable Ears Twenty Million (èr shí ěr yì) was in a quiet place, cultivating the Dharma, not abandoning the practice of Dhuta (tóu tuó xíng). Day and night, he walked back and forth, and the footprints where he walked flowed like blood. He constantly encouraged himself, wanting to liberate his mind from outflows (lòu xīn). At this time, Ears Twenty Million (èr shí ěr yì) thought: 'I am the first in diligent asceticism, but now my mind cannot be liberated from outflows (lòu xīn). Moreover, my family has much property and wealth. It is better to give up my monastic robes and return to lay life, using my wealth to give generously.' The Buddha knew his thoughts and came to him. The Buddha said to Twenty
耳億。汝本在家善能彈琴。琴絃極急響不齊等可聽不。不也世尊。佛言琴絃極緩復可聽不。不也世尊。佛言。不急不緩音可聽不。如是世尊。佛言。極精進者猶如調戲。若懈怠者此墮邪見。若能在中。此則上行。如是不久。當成無漏。二十耳億聞是語已。還雷音池側。思惟佛教。成阿羅漢(出增一阿含經第八卷)。
賴吒為父所要三
賴吒婆羅門。求佛出家。佛言。先辭父母。父母不聽。賴吒臥地多日不食。父母慰喻。終亦默然。既憐其志。便即聽許。出家受具足成阿羅漢。后十年還村。次第乞食。父見不識訶罵不與。婢取缽盛棄爛食與。還啟大家。賴吒還。父即出看。問。汝還何不至我門。答言。已至得罵。父牽入室。辦種種美食。像負金銀著中庭。高於人。錢物無數。汝可還俗。母命新婦嚴莊至賴吒所。親戚共相諫數。賴吒啟欲施食與。何假見嬈(出中阿含經第二十八卷)。
金財以兩錢施佛僧今生手把金錢四
舍衛城中有大長者。婦生一男兒。名曰金財。端正殊特。是兒手卷。父母驚怖。即開兩手。見二金錢。在兒手中。歡喜收取輒更續生。如是勤取滿藏不盡。兒年轉大。即白父母求索出家。即便聽之。往至佛所剃除鬚髮身著袈裟。年滿受戒。臨壇眾僧。次第為禮。隨所禮處。時兩手
【現代漢語翻譯】 現代漢語譯本 耳億（Ears Hundred Million）。你本在家時善於彈琴。琴絃拉得太緊，聲音不和諧，能聽嗎？『不能，世尊。』佛說：『琴絃放得太鬆，能聽嗎？』『不能，世尊。』佛說：『不鬆不緊，聲音能聽嗎？』『是的，世尊。』佛說：『過於精進就像調戲，如果懈怠就會墮入邪見。如果能保持中道，這就是上乘的修行。這樣不久，就能成就無漏。』耳億聽了這些話，回到雷音池邊，思維佛教的教義，最終成了阿羅漢（Arhat）。（出自《增一阿含經》第八卷）
賴吒（Raṭṭha）因父親的要求而有三次考驗
賴吒婆羅門（Raṭṭhapāla the Brahmin）請求佛陀允許他出家。佛陀說：『先去稟告你的父母。』父母不同意。賴吒躺在地上多日不吃東西。父母安慰勸說，但他始終沉默不語。父母憐憫他的志向，最終答應了他的請求。他出家受具足戒，成了阿羅漢。十年後，他回到家鄉的村莊，依次乞食。他的父親看見他，認不出他，呵斥謾罵，不給他食物。婢女取來缽，盛滿腐爛的食物給他。婢女回去稟告主人：『賴吒回來了。』父親立刻出去看。問：『你回來為什麼不來我家？』答：『我已經來過了，還被罵了。』父親把他拉進屋裡，準備了各種美食。用大象馱著高於人頭的金銀放在院子里，錢財無數。勸說他可以還俗。母親命令新婦打扮得漂漂亮亮地到賴吒那裡。親戚們一起勸說。賴吒說他想施食，為什麼要來打擾他？（出自《中阿含經》第二十八卷）
用兩枚金錢布施佛僧，今生手中握有金錢四枚
舍衛城（Śrāvastī）中有一位大長者，他的妻子生了一個男孩，名叫金財（Golden Wealth）。這孩子相貌端正，非常特別。這孩子的手是握著的。父母感到驚恐，便掰開他的雙手，發現每隻手裡都有兩枚金錢。他們高興地收起來，金錢還會不斷地生長出來。這樣辛勤地收取，金錢裝滿了倉庫也用不完。兒子漸漸長大，就告訴父母，請求出家。父母便答應了他。他前往佛陀那裡，剃除鬚髮，身穿袈裟。到了受戒的年齡，登上戒壇，眾僧依次為他禮拜。每當他禮拜的地方，他的兩隻手
【English Translation】 English version Ears Hundred Million (Ears Hundred Million). You were good at playing the lute at home. If the lute strings are too tight and the sounds are not harmonious, can it be listened to? 'No, World Honored One.' The Buddha said, 'If the lute strings are too loose, can it be listened to?' 'No, World Honored One.' The Buddha said, 'If they are neither too tight nor too loose, can the sound be listened to?' 'Yes, World Honored One.' The Buddha said, 'Excessive diligence is like teasing, and if one is lazy, one will fall into wrong views. If one can maintain the middle way, this is the supreme practice. In this way, it will not be long before one achieves non-outflow.' Ears Hundred Million, after hearing these words, returned to the side of Thunder Sound Pool, contemplated the teachings of Buddhism, and finally became an Arhat (Arhat). (From Ekottara Agama Sutra, Volume 8)
Raṭṭha (Raṭṭha) has three trials due to his father's request
Raṭṭhapāla the Brahmin (Raṭṭhapāla the Brahmin) asked the Buddha to allow him to leave home. The Buddha said, 'First go and tell your parents.' His parents disagreed. Raṭṭha lay on the ground for many days without eating. His parents comforted and persuaded him, but he remained silent. His parents pitied his ambition and finally agreed to his request. He left home, received full ordination, and became an Arhat. Ten years later, he returned to his home village and begged for food in order. His father saw him, did not recognize him, scolded and cursed him, and did not give him food. A maid took a bowl and filled it with rotten food for him. The maid went back and reported to the master: 'Raṭṭha is back.' The father immediately went out to see. He asked, 'Why didn't you come to my house when you came back?' He replied, 'I already came and was scolded.' The father pulled him into the house and prepared all kinds of delicacies. Elephants carried gold and silver higher than people in the courtyard, and countless money and goods. He persuaded him to return to lay life. The mother ordered the new daughter-in-law to dress beautifully and go to Raṭṭha. Relatives persuaded him together. Raṭṭha said that he wanted to give food, why bother him? (From Madhyama Agama Sutra, Volume 28)
Giving two gold coins to the Buddha and the Sangha, in this life holding four gold coins in hand
In Śrāvastī (Śrāvastī) there was a great elder whose wife gave birth to a boy named Golden Wealth (Golden Wealth). This child was handsome and very special. The child's hands were clenched. The parents were frightened and opened his hands, and found two gold coins in each hand. They happily collected them, and the gold coins continued to grow. They worked so hard to collect them that the gold coins filled the warehouse and could not be used up. As the son grew older, he told his parents that he wanted to leave home. The parents agreed. He went to the Buddha, shaved his head and beard, and wore a kasaya robe. When he reached the age of ordination, he ascended the ordination platform, and the monks bowed to him in order. Wherever he bowed, his two hands
按地。皆有二金錢。受戒已竟。精勤修習得羅漢道。阿難白佛。此金財比丘。先造何福手把金錢。佛言。過去九十一劫。有佛名毗婆尸。出現於世。與諸眾僧遊行國界。時諸長者。施設供養佛及弟子。時一貧人取薪賣之。時得兩錢。見佛歡喜。即以兩錢施佛及僧。貧人以兩錢。施佛及僧故。九十一劫恒把金錢。財寶自然。爾時貧人者。金財比丘是也(出賢愚經第二卷)。
華天先世採花供養今天雨其花五
舍衛國有豪富長者。生一男兒。面首端正。天雨眾花積滿舍內。即字此兒。名弗把提(梁言花天)兒年轉大。往至佛所。心自思惟。我出處世得值聖尊。即前白佛言。唯愿世尊及與眾僧。明日屈意臨適鄙家。受少蔬食。佛即受請。花天還至。化作寶床遍其舍內。正設嚴飾。佛及眾僧即坐其座。花天福德飲食自辦。佛僧食已。廣為花天具說法要。花天閤家得須陀洹。花天即辭父母。求索出俗。父母聽之。佛言善來。鬚髮自墮袈裟著身。遵修佛教逮得羅漢。阿難白佛。花天何福。而得如是。佛言。過去有佛。名毗婆尸。出現於世度脫眾生。時諸豪族皆悉供養。有一貧人。見僧歡喜。即於野澤。采眾草花用散大眾。佛告阿難。爾時貧人。今花天比丘是。散花之德。九十一劫身體端正。意有所須。如念而至(出賢
【現代漢語翻譯】 現代漢語譯本： 按地（地名）。皆有二金錢。受戒完畢。精勤修習證得阿羅漢果。阿難問佛陀：『這位金財比丘，過去種了什麼福報，能手持金錢？』佛陀說：『過去九十一劫時，有佛名為毗婆尸佛（過去七佛之一），出現於世，與眾多僧眾在**國界。當時各位長者，設齋供養佛陀和他的弟子們。當時有一個窮人靠賣柴為生，得到兩枚錢。他見到佛陀非常歡喜，就用這兩枚錢布施給佛陀和僧眾。這位窮人因為用兩枚錢布施給佛陀和僧眾的緣故，九十一劫以來一直手持金錢，財寶自然而來。當時的窮人，就是現在的金財比丘。』（出自《賢愚經》第二卷）
華天（比丘名，意為花天）前世採花供養佛陀，今天降下五種花。
舍衛國（古印度王國名）有一位豪富的長者，生了一個男孩，容貌端正。天空中降下各種花朵，堆滿了他的家。因此就給這個孩子取名為弗把提（梁朝話翻譯為花天）。孩子漸漸長大，前往佛陀所在之處。心中思忖：『我出生於世，能夠遇到聖尊。』於是上前對佛陀說：『希望世尊和各位僧眾，明天能夠屈尊光臨寒舍，接受少許素食供養。』佛陀答應了他的請求。花天回去后，變化出寶床，遍佈他的家中，並認真地進行裝飾。佛陀和各位僧眾就坐在這些寶床上。花天憑藉他的福德，飲食自然而備。佛陀和僧眾用齋完畢，廣泛地為花天講述佛法要義。花天全家都證得了須陀洹果（小乘初果）。花天隨即向父母辭別，請求出家。父母同意了他的請求。佛陀說：『善來。』他的頭髮和鬍鬚自然脫落，袈裟自動穿在身上。他遵循佛教修行，最終證得了阿羅漢果。阿難問佛陀：『花天是修了什麼福報，才能得到這樣的果報？』佛陀說：『過去有佛，名為毗婆尸佛，出現於世，度脫眾生。當時各位豪族都紛紛供養佛陀。有一個窮人，見到僧眾非常歡喜，就在野外的沼澤地裡，採摘各種草花，用來散佈給大眾。』佛陀告訴阿難：『當時的窮人，就是現在的花天比丘。因為散花的功德，九十一劫以來身體端正，心中有所需求，就能如願以償。』（出自《賢
【English Translation】 English version: In a certain place, everyone had two gold coins. Having completed the precepts, he diligently practiced and attained the state of Arhat. Ananda asked the Buddha: 'This Bhikshu (monk) of Golden Wealth, what merits did he create in the past that he can hold gold coins in his hands?' The Buddha said: 'Ninety-one kalpas (aeons) ago, there was a Buddha named Vipashyin (one of the past seven Buddhas) who appeared in the world, along with many Sangha (monastic community) in the ** kingdom. At that time, various elders provided offerings to the Buddha and his disciples. There was a poor man who earned a living by selling firewood and obtained two coins. Seeing the Buddha, he was very happy and immediately offered the two coins to the Buddha and the Sangha. Because this poor man offered two coins to the Buddha and the Sangha, for ninety-one kalpas he has constantly held gold coins, and wealth comes naturally. That poor man was the Bhikshu of Golden Wealth.' (From the second volume of the Sage and Fool Sutra)
Bhikshu Hua Tian (Flower Heaven, name of a Bhikshu) in his previous life offered flowers to the Buddha, and today five kinds of flowers rained down upon him.
In Shravasti (an ancient Indian kingdom), there was a wealthy elder who had a son, with a handsome and upright appearance. Various flowers rained down from the sky, filling his house. Therefore, the child was named Fubati (translated as Hua Tian in the Liang dynasty). As the child grew older, he went to where the Buddha was. He thought to himself: 'I was born into this world and was able to meet the Holy One.' So he went forward and said to the Buddha: 'I hope that the World Honored One and the Sangha can condescend to visit my humble home tomorrow and accept a small vegetarian meal.' The Buddha accepted his invitation. Hua Tian returned and transformed precious beds, spreading them throughout his house, and carefully decorated it. The Buddha and the Sangha sat on these precious beds. Hua Tian, by virtue of his merits, had food prepared naturally. After the Buddha and the Sangha finished their meal, the Buddha extensively explained the essentials of the Dharma to Hua Tian. Hua Tian's whole family attained the state of Srotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism). Hua Tian then bid farewell to his parents and requested to leave the household life. His parents agreed to his request. The Buddha said, 'Welcome.' His hair and beard naturally fell off, and a kasaya (monastic robe) automatically appeared on his body. He followed the Buddha's teachings and eventually attained the state of Arhat. Ananda asked the Buddha: 'What merits did Hua Tian cultivate to receive such a reward?' The Buddha said: 'In the past, there was a Buddha named Vipashyin who appeared in the world to liberate sentient beings. At that time, various wealthy families all made offerings to the Buddha. There was a poor man who, seeing the Sangha, was very happy and gathered various wildflowers in the wilderness to scatter among the assembly.' The Buddha told Ananda: 'That poor man was the Bhikshu Hua Tian. Because of the merit of scattering flowers, for ninety-one kalpas his body has been upright and handsome, and whatever he desires comes to him as he wishes.' (From the *Sage
愚經第二卷)。
寶天前身以一把石擬珠散僧故生時天雨七寶六
舍衛國有長者。生一男兒。當爾之時。天雨七寶。遍其家內。相師睹之。白長者言。兒相殊特。生時有瑞應。號為勒那提婆(梁言寶天)兒年轉大。才藝博通。聞佛神聖。心懷注仰。辭父母往詣佛所。而白佛言。愿令出家。佛言善來。鬚髮自墮法衣在身。佛為說法。即得羅漢。毗婆尸佛出現於世。有諸居士。共請眾僧。種種供養。時有貧人。雖懷喜心無供養具。以一把白石擬珠。用散眾僧。發大誓願。貧人者今此寶天比丘是。乃至九十一劫受無量福。多饒財寶衣食自然。今遭我世。得道果證(出賢愚經第二卷)。
少欲知足比丘聞法成道七
時南天竺有一男子。于正法中出家。少欲知足不樂榮顯。不以蘇油摩身。不以湯水洗浴。不食蘇油。常畏生死四大無力。不得聖道。即生心念。唯有優波笈多。能為我說法。即詣摩偷羅國。合掌禮敬。優波笈多。見其後身。怖畏生死。常不樂粗惡。不願榮華。優波笈多語言。但隨我教。當爲汝說。答言唯。優波笈多。令諸檀越設種種飲食洗浴眾僧。又語年少沙門。可以湯水洗浴此比丘。以蘇油摩其身。以種種美食與之。是比丘得食數日身有氣力。一聞笈多所說妙法。精進思惟得阿羅漢果(出
【現代漢語翻譯】 現代漢語譯本： 《賢愚經》第二卷記載：
寶天（Ratnadeva）比丘的前身，因為用一把石頭假裝成珠寶散給僧眾，所以出生時天降七寶。
舍衛國有一位長者，生了一個男孩。在他出生的時候，天上降下七種寶物，遍佈他的家中。相士看到后，對長者說：『這個孩子相貌非凡，出生時有吉祥的徵兆，可以給他取名為勒那提婆（Ratnadeva，意為寶天）。』孩子漸漸長大，才藝廣博通達。他聽聞佛陀的神聖，心中充滿敬仰，於是辭別父母前往佛陀所在的地方，對佛陀說：『我希望能夠出家。』佛陀說：『善來。』他的頭髮自然脫落，法衣穿在身上。佛陀為他說法，他立刻證得阿羅漢果。在毗婆尸佛（Vipasyin）出現於世的時候，有一些居士共同邀請眾僧，給予種種供養。當時有一個貧窮的人，雖然心懷喜悅，卻沒有供養的物品，就用一把白色的石頭假裝成珠寶，用來散給眾僧，併發下大誓願。這個貧窮的人就是現在的寶天比丘。乃至九十一劫都享受無量的福報，擁有眾多的財富，衣食自然豐足。如今在我的時代，證得了道果。（出自《賢愚經》第二卷）
少欲知足的比丘聽聞佛法成就道果
當時在南天竺，有一個男子在正法中出家。他少欲知足，不喜好榮華顯耀，不用酥油塗抹身體，不用熱水洗浴，也不吃酥油。他常常畏懼生死，感到四大衰弱無力，無法證得聖道。於是他心中想念：『只有優波笈多（Upagupta）尊者能夠為我說法。』於是他前往摩偷羅國（Mathura），合掌禮敬優波笈多。優波笈多看到他后，知道他畏懼生死，常常不喜歡粗劣的事物，不願追求榮華。優波笈多說：『只要聽從我的教導，我就為你說法。』他回答說：『好的。』優波笈多讓那些施主準備各種飲食，為眾僧提供洗浴。又告訴年輕的沙門，可以用熱水為這位比丘洗浴，用酥油塗抹他的身體，用各種美食給他吃。這位比丘得到食物幾天後，身體有了力氣，一聽到優波笈多所說的妙法，精進思惟，就證得了阿羅漢果。（出自《賢愚經》）
【English Translation】 English version: The Second Volume of the Sutra of the Wise and Foolish:
In his previous life, Bhikshu Ratnadeva (寶天, 'Treasure Heaven') scattered stones, pretending they were jewels, to the Sangha, and thus in this life, when he was born, the heavens rained down the seven treasures.
In Shravasti (舍衛國), there was a wealthy man who had a son. At the time of his birth, the heavens rained down the seven treasures, filling his home. A fortune teller saw this and said to the wealthy man, 'This child has extraordinary features, and his birth is accompanied by auspicious signs. He should be named Ratnadeva (勒那提婆, 'Treasure Heaven').' As the child grew older, he became learned and skilled in many arts. Hearing of the holiness of the Buddha, his heart was filled with reverence. He bid farewell to his parents and went to the Buddha, saying, 'I wish to become a monk.' The Buddha said, 'Welcome.' His hair naturally fell off, and monastic robes appeared on his body. The Buddha preached the Dharma to him, and he immediately attained Arhatship. When Vipasyin Buddha (毗婆尸佛) appeared in the world, some laypeople invited the Sangha and made various offerings. At that time, there was a poor man who, although filled with joy, had no offerings to give. He used a handful of white stones, pretending they were jewels, and scattered them among the Sangha, making a great vow. This poor man is now Bhikshu Ratnadeva. For ninety-one kalpas, he enjoyed immeasurable blessings, abundant wealth, and naturally provided food and clothing. Now, in my era, he has attained the fruit of the Path. (From the Second Volume of the Sutra of the Wise and Foolish)
A Bhikshu Content with Little Desires Attains the Path by Hearing the Dharma
At that time, in Southern India, there was a man who renounced the world within the Proper Dharma. He was content with little desires, not fond of glory and prominence. He did not anoint his body with ghee, nor did he bathe with hot water, nor did he eat ghee. He was constantly fearful of birth and death, and felt that the four elements were weak and powerless, and he could not attain the Holy Path. Then he thought to himself, 'Only Upagupta (優波笈多) can preach the Dharma to me.' So he went to Mathura (摩偷羅國), and respectfully bowed to Upagupta with his palms together. Upagupta saw him and knew that he feared birth and death, and that he was not fond of coarse things, nor did he desire glory. Upagupta said, 'Just follow my teachings, and I will preach to you.' He replied, 'Yes.' Upagupta had the donors prepare various foods and provide bathing for the Sangha. He also told the young Shramanas to bathe this Bhikshu with hot water, anoint his body with ghee, and give him various delicacies to eat. After eating for several days, the Bhikshu regained his strength. Upon hearing the wonderful Dharma preached by Upagupta, he diligently contemplated it and attained the fruit of Arhatship. (From the Sutra of the Wise and Foolish)
阿育王經第九卷)。
工巧比丘思惟成道八
有一男子。于佛法中出家。善能工巧。在所至處。一切眾僧。令造寺舍日日不息。生大疲倦。即自念言。我當坐禪思惟。佛昔在世。說一切比丘應坐禪修道。不得放縱。即往優波笈多所。禮拜合掌言。佛已涅槃。大德今作佛事。愿為說法。時優波笈多見其後身畏生死苦因緣未足。更為工巧。復見疲倦。不能復作。優波笈多語言。若隨我教。當爲說法。答曰如是。優波笈多言。若地未起寺者。汝當於彼起寺。佛昔說此得梵功德。答曰。大德。我于摩偷羅國。不知誰精進誰不精進。笈多曰。汝能早起著衣持缽入國不。答曰。能早起入國。遇一長者出。所未曾見。此比丘而今見之。即為作禮問言。大德。從遠近來。比丘答曰。從東國來。又問何事。答曰如是。長者言。大德。今不須思惟。是我當爲比丘。種種辦具。時比丘共長者。捉繩墨度覓處。繩未至地。即自思惟。所作功德。除一切煩惱。得阿羅漢果(出阿育王經第九卷)。
賊作比丘遇佛悟道九
佛在舍衛國。時拘薩羅國。波斯匿王敕典獄者。諸有盜賊罪應入律詣市殺之。時有一賊在大眾中。逃竊得脫。外假法服。私為沙門。然內不思惟。謂為永離困厄之難。不復懼害。在閑靜處。不思道德。不習
【現代漢語翻譯】 現代漢語譯本： 《阿育王經》第九卷。
工巧比丘思惟成道八
有一個男子，在佛法中出家，非常擅長工巧技藝。無論他到哪裡，都讓所有的僧眾建造寺廟，日日不停，感到非常疲倦。他心想：『我應當坐禪思惟。佛陀過去在世時，說過一切比丘都應該坐禪修道，不得放縱。』於是前往優波笈多（Upagupta，一位尊者）處，禮拜合掌說：『佛陀已經涅槃了，大德您現在做著佛陀的事業，希望您能為我說法。』當時優波笈多見他後世畏懼生死苦的因緣還不夠，讓他繼續從事工巧，又見他疲倦不堪，不能再做。優波笈多說：『如果聽從我的教導，我就為你說法。』他回答說：『好的。』優波笈多說：『如果某地還沒有寺廟，你就應當在那裡建造寺廟，佛陀過去說過這樣做能獲得梵天的功德。』他回答說：『大德，我在摩偷羅國（Mathura，古印度城市），不知道誰精進，誰不精進。』優波笈多說：『你能夠早起穿好衣服，拿著缽進入城裡嗎？』他回答說：『能夠早起入城。』（他）遇到一位長者出來，（長者）以前從未見過這位比丘，現在見到了，就向他作禮，問道：『大德，從哪裡來？』比丘回答說：『從東方的國家來。』又問他來做什麼，他如實回答。長者說：『大德，現在不需要您操心了，我應當為比丘您準備各種用具。』當時比丘和長者一起拿著繩墨去丈量尋找建寺廟的地方。繩子還沒碰到地面，比丘就思惟所作的功德，除了一切煩惱，證得阿羅漢果（Arhat，佛教修行果位）。（出自《阿育王經》第九卷）。
賊作比丘遇佛悟道九
佛陀在舍衛國（Shravasti，古印度城市）。當時拘薩羅國（Kosala，古印度王國）的波斯匿王（Prasenajit，拘薩羅國國王）命令典獄官，將那些犯了盜竊罪，應該依法處刑的人押到市場處決。當時有一個盜賊在大眾中，逃脫了，在外假裝穿著僧人的衣服，私下裡做沙門（Shramana，古印度修行者），然而內心並不思惟佛法，以為這樣就能永遠脫離困厄之難，不再懼怕災禍，在閑靜的地方，不思惟道德，不學習。
【English Translation】 English version: Ashokavadana (The Edicts of King Ashoka) Volume 9.
The Artisan Monk Contemplates and Attains Enlightenment Eight
There was a man who renounced the world into the Buddha's Dharma. He was skilled in craftsmanship. Wherever he went, he had all the Sangha (monastic community) construct temples, day after day without rest, causing great fatigue. He thought to himself, 'I should sit in meditation and contemplate. The Buddha in the past, while in the world, said that all Bhikshus (monks) should sit in meditation and cultivate the Way, and not be lax.' Then he went to Upagupta (a venerable monk), prostrated and joined his palms, saying, 'The Buddha has already entered Nirvana (the state of liberation), and the Venerable One is now doing the Buddha's work. I hope you can expound the Dharma for me.' At that time, Upagupta saw that the causes and conditions for his future body's fear of the suffering of birth and death were not yet sufficient, so he had him continue with craftsmanship. Again, seeing that he was exhausted and unable to continue, Upagupta said, 'If you follow my teachings, I will expound the Dharma for you.' He replied, 'Yes.' Upagupta said, 'If there is a place where a temple has not yet been built, you should build a temple there. The Buddha in the past said that doing this would obtain the merit of Brahma (a Hindu god).' He replied, 'Venerable One, in the country of Mathura (an ancient Indian city), I do not know who is diligent and who is not diligent.' Upagupta said, 'Can you get up early, put on your robes, and carry your bowl into the city?' He replied, 'I can get up early and enter the city.' He encountered an elder coming out, whom he had never seen before. This Bhikshu (monk) now saw him, and immediately paid his respects, asking, 'Venerable One, where do you come from?' The Bhikshu (monk) replied, 'I come from the eastern country.' He asked again what he was doing, and he answered truthfully. The elder said, 'Venerable One, there is no need for you to worry now. I should prepare all kinds of necessities for the Bhikshu (monk).' At that time, the Bhikshu (monk) and the elder together took the rope and ink to measure and find a place to build the temple. Before the rope reached the ground, he contemplated the merits he had made, eliminated all afflictions, and attained the fruit of Arhat (a Buddhist enlightened being). (From Ashokavadana Volume 9).
The Thief Who Became a Bhikshu (Monk) Encountered the Buddha and Attained Enlightenment Nine
The Buddha was in Shravasti (an ancient Indian city). At that time, King Prasenajit (the king of Kosala) of the Kosala (an ancient Indian kingdom) ordered the prison warden to take those thieves who had committed crimes and should be punished according to the law to the market for execution. At that time, a thief escaped from the crowd, outwardly disguised himself in the robes of a monk, and privately became a Shramana (a wandering ascetic), but inwardly he did not contemplate the Dharma, thinking that in this way he could forever escape the difficulties and no longer fear disaster. In a quiet place, he did not contemplate morality and did not study.
經戒。律儀禪誦之道。然未得證果。不勤求證果。佛告彼人。已免生死賊寇之難。故有餘恐。五盛陰身輪轉五趣。無有解已。為諸結使所見殘害。便當墮于餓鬼畜生之道。時彼比丘。在閑靜處。思惟校計。內自懇責。解知萬物皆悉無常。生不久在。盡歸於滅。興衰之變。斯來久矣。即于佛前。悔過自責。成羅漢道(出說竊為沙門經)。
貪食比丘觀察得道十
時摩偷羅國有一男子。于優波笈多所。離俗出家。為貪食故不能得道。笈多語言。我明日當與汝食。至時以一器盛滿缽糜。又一空器並置其前。而語之言。汝可取食令此器空。又言。待冷稍稍食之。而此比丘貪心厚重。便吹使冷。白和上言。已冷乃並食之。笈多曰。乳糜雖冷。汝心故熱。復應冷之。當以不凈觀為水。除此心熱。若見飲食如服藥想。比丘食竟。即便吐出。滿於空器。笈多曰。汝可更食。比丘曰。不凈何可復食。又言。汝觀一切法猶如涕吐。因為說法。比丘精進思惟觀察。得阿羅漢果(出阿育王經第九卷)。
乞兒比丘現神力入祇陀宮十一
祇陀太子遣信。請佛及僧明日食。唯不請乞兒比丘。乞兒比丘善來盡隨佛僧入宮食。乞兒比丘。以神通力往北郁單越。取自然粳飯。各持威儀凌虛而下。入太子宮次第而坐。太子見之嘆未
【現代漢語翻譯】 現代漢語譯本： 經戒、律儀和禪誦的修行，然而尚未證得果位，也不勤奮尋求證得果位。佛告訴那個人，雖然已經免除了生死賊寇的災難，但仍然有剩餘的恐懼。五盛陰身（色、受、想、行、識，構成生命的五種要素）在五趣（地獄、餓鬼、畜生、人、天）中輪轉，沒有止息的時候，被各種煩惱束縛所殘害，便會墮入餓鬼和畜生道。當時那位比丘，在清靜的地方，思考衡量，內心懇切地責備自己，理解到萬物都是無常的，生命短暫，最終都歸於滅亡，興盛衰敗的變化，由來已久。於是就在佛前，懺悔自己的過錯，最終證得了阿羅漢果。（出自《說竊為沙門經》） 貪食比丘觀察得道十 當時摩偷羅國有一個男子，在優波笈多（Upagupta）尊者那裡，離開世俗出家。因為貪圖食物的緣故，不能證得道果。優波笈多（Upagupta）對他說：『我明天應當給你食物。』到了第二天，用一個容器盛滿乳糜（bōmí，一種乳粥），又拿一個空容器放在他面前，對他說：『你可以取食，把這個容器吃空。』又說：『等冷了再慢慢吃。』而這位比丘貪心很重，就吹涼乳糜，對和尚說：『已經涼了，就全部吃掉了。』優波笈多（Upagupta）說：『乳糜雖然冷了，你的心仍然很熱。還應該讓它冷卻。應當用不凈觀作為水，去除這心中的熱。如果看見飲食，應當像服藥一樣。』比丘吃完后，立刻吐了出來，裝滿了空容器。優波笈多（Upagupta）說：『你可以再吃。』比丘說：『不凈的東西怎麼可以再吃？』又說：『你觀察一切法，猶如鼻涕唾液。』因為給他說法，比丘精進地思考觀察，證得了阿羅漢果。（出自《阿育王經》第九卷） 乞兒比丘現神力入祇陀宮十一 祇陀（Jetā，人名）太子派人送信，邀請佛和僧眾明天來應供。唯獨沒有邀請乞兒比丘。乞兒比丘善來，都跟隨佛和僧眾進入宮中應供。乞兒比丘，以神通力前往北郁單越（Uttarakuru，四大部洲之一），取來自然粳米飯。各自保持威儀，凌空而下，進入太子宮，依次坐下。太子見了，讚歎不已。
【English Translation】 English version: Precepts, monastic discipline, meditation, and recitation are practiced, yet the fruit of enlightenment has not been attained, nor is there diligent seeking to attain it. The Buddha told that person that although they have escaped the difficulty of the thieves and bandits of birth and death, there is still remaining fear. The five aggregates (form, feeling, perception, mental formations, and consciousness) of the body revolve in the five realms (hell, hungry ghosts, animals, humans, and gods) without end, harmed by various afflictions, and will then fall into the paths of hungry ghosts and animals. At that time, that Bhikshu (monk), in a quiet place, pondered and measured, earnestly reproaching himself inwardly, understanding that all things are impermanent, life is short, and ultimately all return to extinction, the changes of prosperity and decline have long been coming. Then, in front of the Buddha, he repented of his faults and blamed himself, and finally attained the state of Arhat (arahant, one who has attained nirvana). (From the Sutra of Speaking of Stealing to be a Shramana) The Bhikshu Greedy for Food Observes and Attains the Way Ten At that time, there was a man in the country of Mathura (Mathura, ancient city in India) who left the household life with Upagupta (Upagupta, a Buddhist monk). Because of his greed for food, he could not attain the fruit of the Way. Upagupta (Upagupta) said to him, 'I shall give you food tomorrow.' When the time came, he filled a bowl with milk porridge (bōmí, a type of milk porridge) and placed an empty bowl in front of him, and said to him, 'You can take the food and empty this bowl.' He also said, 'Wait until it is cold and eat it slowly.' But this Bhikshu (monk) was very greedy, so he blew on the milk porridge to cool it, and said to the preceptor, 'It is already cold, so I have eaten it all.' Upagupta (Upagupta) said, 'Although the milk porridge is cold, your heart is still hot. It should be cooled further. You should use the contemplation of impurity as water to remove the heat in your heart. If you see food and drink, you should think of it as taking medicine.' After the Bhikshu (monk) finished eating, he immediately vomited it out, filling the empty bowl. Upagupta (Upagupta) said, 'You can eat it again.' The Bhikshu (monk) said, 'How can impure things be eaten again?' He also said, 'You should observe all dharmas as if they were snot and saliva.' Because he taught him the Dharma, the Bhikshu (monk) diligently contemplated and observed, and attained the fruit of Arhat (arahant, one who has attained nirvana). (From the ninth volume of the Ashoka Sutra) The Beggar Bhikshu Manifests Supernatural Power and Enters the Jetavana Vihara Eleven Prince Jeta (Jetā, a person's name) sent a message inviting the Buddha and the Sangha (community of monks) to a meal the next day. Only the beggar Bhikshu (monk) was not invited. The beggar Bhikshu (monk) came willingly and followed the Buddha and the Sangha (community of monks) into the palace for the meal. The beggar Bhikshu (monk), with his supernatural power, went to Uttarakuru (Uttarakuru, one of the four great continents) and brought back naturally grown rice. Each of them maintained their dignified manner, descended through the air, entered the prince's palace, and sat down in order. The prince saw this and was amazed.
曾有。問佛言。此諸賢聖從何許來。佛言。即五百乞兒為沙門也。太子深愧(出賢愚經第五卷)。
四比丘說苦遇佛得道十二
佛在舍衛精舍。有四比丘坐于樹下。共相問言。一切世間何者最苦。一人言。天下之苦無過淫慾。一人言。世間之苦無過飢渴。一人言。世間之苦無過瞋恚。一人言。天下之苦莫過驚怖。共諍苦義云何不止。佛知其言。往到其所。問其所論。即以事白佛言。汝等所論不究苦義。天下之苦莫過有身。飢渴寒熱瞋恚驚怖色慾怨禍皆由於身。夫身者眾苦之本患禍之器。勞心極慮憂畏萬端。三界蠕動更相殘賊。吾我縛著生死不息。皆由身興。欲離世苦當求寂滅。攝心守正怕然無想。可得泥洹。此為最樂。佛為說偈告諸比丘。往昔久遠無數世時。有五通比丘。名精進力。在山樹下閑寂求道。時有四禽依附左右常得安隱。一者鴿。二者烏。三者毒蛇。四者鹿。是四禽者。晝行求食。暮則還宿。四禽一夜。自相問言。世間之苦何者為重。烏言。飢渴之時身羸目冥神識不寧。投身羅網不顧鋒刃。我等喪身莫不由之。以此言之。飢渴為苦。鴿言。色慾熾盛無所顧念。危身滅命莫不由之。毒蛇言。恚意一起不避親疏。亦能殺人復能自殺。鹿言。我在林野心恒怵惕。畏懼獵師及諸虎狼。彷彿有聲奔投坑岸
【現代漢語翻譯】 現代漢語譯本： 曾經有這樣的記載。有人問佛說：『這些賢聖是從哪裡來的呢？』佛說：『他們就是之前的五百個乞丐，後來出家做了沙門（指佛教出家人）。』太子聽后深感慚愧（出自《賢愚經》第五卷）。
四比丘說苦遇佛得道
佛陀在舍衛精舍（祇樹給孤獨園）時，有四個比丘（佛教出家人）坐在樹下，互相問道：『一切世間什麼最苦？』一人說：『天下的苦沒有什麼超過淫慾。』一人說：『世間的苦沒有什麼超過飢渴。』一人說：『世間的苦沒有什麼超過瞋恚（chēn huì，憤怒）。』一人說：『天下的苦沒有什麼超過驚怖。』他們爭論苦的含義，沒有停止。佛陀知道他們所說，就走到他們那裡，問他們所討論的內容。他們就把事情告訴了佛陀，說：『你們所說的沒有探究苦的真正含義。天下的苦沒有什麼超過有身體。飢渴寒熱瞋恚驚怖淫慾怨恨災禍，都是因為有身體。這身體是眾苦的根本，是災禍的器具。勞心費神，憂慮恐懼，千頭萬緒。三界（欲界、色界、無色界）的眾生互相殘殺，因為有『我』的執著，生死輪迴沒有止息，都是因為有身體而產生。想要脫離世間的苦，應當尋求寂滅（涅槃）。收攝心念，守護正念，放下一切思慮，就可以得到泥洹（涅槃），這是最快樂的。』佛陀為他們說了偈語，告訴眾比丘：『過去很久遠無數世以前，有一位具有五神通的比丘，名叫精進力，在山林樹下安靜地修道。當時有四種禽獸依附在他左右，常常得到安穩。一是鴿子，二是烏鴉，三是毒蛇，四是鹿。這四種禽獸，白天出去覓食，晚上就回來休息。一天晚上，這四種禽獸互相問道：『世間的苦什麼最重？』烏鴉說：『飢渴的時候，身體虛弱，眼睛昏花，精神不寧。爲了尋找食物，投身於羅網，不顧鋒利的刀刃。我們喪失生命，沒有不是因為飢渴。因此說來，飢渴是苦。』鴿子說：『淫慾熾盛的時候，什麼都不顧念，危害身體，喪失性命，沒有不是因為淫慾。』毒蛇說：『憤怒的念頭一旦生起，就不顧親疏，既能殺人，也能自殺。』鹿說：『我在林野里，心裡常常感到恐懼，害怕獵人和各種虎狼。稍微有點聲音，就奔跑跳躍，掉進坑裡。』
【English Translation】 English version: It is recorded that someone asked the Buddha: 'Where did these virtuous and holy beings come from?' The Buddha replied: 'They were the five hundred beggars who later renounced the world and became Shramanas (Buddhist monks).' The prince felt deeply ashamed upon hearing this (from the fifth volume of the Sutra of the Wise and Foolish).
Four Bhikkhus Discuss Suffering and Encounter the Buddha, Attaining Enlightenment
When the Buddha was at the Jetavana Vihara (Jeta Grove Anathapindika's Monastery) in Shravasti, four bhikkhus (Buddhist monks) were sitting under a tree, asking each other: 'What is the greatest suffering in all the world?' One said: 'There is no suffering in the world greater than lust.' Another said: 'There is no suffering in the world greater than hunger and thirst.' Another said: 'There is no suffering in the world greater than anger (krodha).' Another said: 'There is no suffering in the world greater than fear.' They argued about the meaning of suffering without ceasing. The Buddha, knowing what they were saying, went to them and asked what they were discussing. They told the Buddha the matter, saying: 'What you are saying does not explore the true meaning of suffering. There is no suffering in the world greater than having a body. Hunger, thirst, cold, heat, anger, fear, lust, resentment, and disasters all arise because of having a body. This body is the root of all suffering, the instrument of disaster. It is exhausting to the mind and spirit, causing worry and fear, with countless concerns. Sentient beings in the three realms (the desire realm, the form realm, and the formless realm) kill each other. Because of attachment to 'self,' the cycle of birth and death does not cease, all arising from having a body. If you want to escape the suffering of the world, you should seek quiescence (Nirvana). Collect your thoughts, guard your right thoughts, and let go of all thoughts, then you can attain Nirvana, which is the greatest happiness.' The Buddha spoke a verse for them, telling the bhikkhus: 'In the distant past, countless eons ago, there was a bhikkhu with five supernatural powers, named Diligent Strength, who was quietly cultivating the Way under a tree in the mountains. At that time, four kinds of birds and beasts relied on him and were always safe and secure. One was a pigeon, the second was a crow, the third was a poisonous snake, and the fourth was a deer. These four kinds of birds and beasts went out to forage for food during the day and returned to rest at night. One night, these four kinds of birds and beasts asked each other: 'What is the heaviest suffering in the world?' The crow said: 'When we are hungry and thirsty, our bodies are weak, our eyes are blurred, and our spirits are restless. In order to find food, we throw ourselves into nets, regardless of sharp blades. Our loss of life is all due to hunger and thirst. Therefore, hunger and thirst are suffering.' The pigeon said: 'When lust is rampant, we do not care about anything, endangering our bodies and losing our lives, all because of lust.' The poisonous snake said: 'Once the thought of anger arises, we do not care about relatives or strangers, and we can kill others and also kill ourselves.' The deer said: 'I am in the forest, and I always feel fear in my heart, fearing hunters and various tigers and wolves. At the slightest sound, I run and jump, falling into pits.'
。母子相捐肝膽悼悸。以此言之。驚怖為苦。時精進力答言。汝等所論未耳。不究苦本。天下大苦無過有為。是為苦器憂畏無量。吾以是故舍俗學道。滅意斷想。不貪四大。欲斷苦源志存泥洹。泥洹道者寂滅無形。憂患永畢。爾乃大安。四禽聞之。心即開解。佛告比丘。爾時五通比丘則吾身是。時四禽者今四人是。前世已聞苦本之義。如何今日方復云云。比丘聞之慚愧自責。即于佛前得羅漢道(出法句經譬喻第四卷)。
四比丘說樂佛謂是苦心悟得道十三
佛在舍衛精舍。時有四新學比丘。至柰樹下坐禪修道。柰華榮茂色好且香。因相謂曰。世間萬事何者可樂。一人言。仲春之月百卉榮華。遊戲原野此最為樂。一人言。宗親吉會觴酌交錯。音樂歌舞此最為樂。一人言。多積財寶所欲即得。車馬服飾與眾有異。出入光顯行者屬目。此最為樂。一人言。妻妾端正彩服鮮明。香薰芬馥恣意縱情。此最為樂。佛知可化。往為宣說。此最為苦。言昔有國王。名曰普安。與鄰國四王共為親友。請此四王宴會一月。飲食娛樂。臨別之日。普安王問曰。人居世間。以何為樂。四王所對。與汝不異。時普安王為體。四王聞之歡喜信解。時普安王我身是也。時四王者汝四人是。前已論之今又不解。生死延長何由休息。時四比丘
【現代漢語翻譯】 現代漢語譯本：母子之間相互捐獻肝膽，悲傷恐懼。以此來說，驚恐是苦。當時，具有精進力的比丘回答說：『你們所說的還沒有觸及根本，沒有探究苦的根源。天下最大的苦莫過於有為法（有生有滅的事物），這是苦的容器，憂愁畏懼無量無邊。我因此捨棄世俗，學習道法，滅除意念，斷絕思慮，不貪戀四大（地、水、火、風），想要斷絕苦的根源，志向在於涅槃（Nirvana）。涅槃之道寂靜滅絕，沒有形相，憂患永遠終結，這才得到大安樂。』四隻禽鳥聽了這些話，內心立刻開悟理解。佛告訴比丘們：『當時具有五神通的比丘就是我的前身，當時的四隻禽鳥就是現在的你們四人。前世已經聽聞過苦的根本之義，為何今天又這樣說呢？』比丘們聽了，慚愧自責，立刻在佛前證得阿羅漢道（Arhat）。（出自《法句經譬喻》第四卷）
四位比丘談論快樂，佛陀說那是苦，他們因此領悟得道
佛陀在舍衛精舍（Jetavana Vihara）時，有四位新學比丘來到柰樹下坐禪修道。柰樹花朵繁盛，顏色美好而且芬芳。他們因此互相說道：『世間萬事，什麼最快樂呢？』一人說：『仲春時節，各種花草繁榮茂盛，在原野上游戲，這最快樂。』一人說：『宗族親友歡聚，舉杯暢飲，音樂歌舞，這最快樂。』一人說：『積聚大量財寶，想要什麼就能得到什麼，車馬服飾與衆不同，出入時光彩顯耀，行人注目，這最快樂。』一人說：『妻妾端莊美麗，穿著色彩鮮豔的服裝，用香薰染得芬芳，恣意縱情，這最快樂。』佛陀知道他們可以被教化，前往為他們宣說：『這些都是最大的苦。』佛陀說：『過去有一位國王，名叫普安（Puan），與鄰國的四位國王是親密的朋友。他邀請這四位國王宴會一個月，一起飲食娛樂。臨別之日，普安王問道：『人生活在世間，以什麼為快樂？』四位國王所回答的，與你們沒有什麼不同。』當時的普安王就是我的前身，當時的四位國王就是你們四人。以前已經討論過這些，現在又不理解。生死輪迴漫長，何時才能停止呢？』當時的四位比丘
【English Translation】 English version: Mother and child donate their livers and gallbladders to each other, grieving and fearing. In this regard, fear is suffering. At that time, the bhikkhu with diligent effort replied, 'What you are discussing has not reached the root, not investigated the source of suffering. The greatest suffering in the world is no greater than conditioned existence (things that arise and pass away), which is a vessel of suffering, with immeasurable worries and fears. Therefore, I abandon the secular world, study the Dharma, extinguish intentions, cut off thoughts, and do not crave the four elements (earth, water, fire, and wind), desiring to cut off the source of suffering, with my mind set on Nirvana. The path of Nirvana is tranquil and extinguished, without form, where worries and troubles are forever ended, and then great peace is attained.' Upon hearing these words, the four birds immediately opened their minds and understood. The Buddha told the bhikkhus, 'The bhikkhu with the five supernormal powers at that time was my past self, and the four birds at that time are the four of you now. You have already heard the meaning of the root of suffering in a previous life, why do you speak like this again today?' The bhikkhus, hearing this, felt ashamed and blamed themselves, and immediately attained the state of Arhat before the Buddha. (From the Parable Chapter of the Dharmapada Sutra, Volume 4)
Four Bhikkhus Discuss Pleasure, the Buddha Says It Is Suffering, They Awaken and Attain the Path
When the Buddha was at Jetavana Vihara, there were four newly ordained bhikkhus who came to sit in meditation under the Narayana tree to cultivate the Way. The Narayana tree's flowers were flourishing, beautiful in color, and fragrant. They therefore said to each other, 'In all the affairs of the world, what is the most pleasurable?' One said, 'In the middle of spring, all kinds of flowers and plants flourish, playing in the fields is the most pleasurable.' Another said, 'Family and relatives gather joyfully, raising cups and drinking, with music and dance, this is the most pleasurable.' Another said, 'Accumulating a large amount of wealth, getting whatever one desires, with carriages, horses, and clothing different from others, appearing glorious when going in and out, attracting the attention of passersby, this is the most pleasurable.' Another said, 'Wives and concubines are dignified and beautiful, wearing brightly colored clothes, perfumed with fragrance, indulging in desires at will, this is the most pleasurable.' Knowing that they could be taught, the Buddha went to proclaim to them, 'These are the greatest sufferings.' The Buddha said, 'In the past, there was a king named Puan, who was close friends with the four kings of neighboring countries. He invited these four kings to a banquet for a month, eating and enjoying themselves together. On the day of parting, King Puan asked, 'What do people consider pleasurable when living in the world?' The answers of the four kings were no different from yours.' The King Puan at that time was my past self, and the four kings at that time are the four of you. You have already discussed these things before, but now you still do not understand. The cycle of birth and death is long, when will it ever end?' The four bhikkhus at that time
。重聞此義慚愧悔過。心意開寤得羅漢道(出法句喻經第四卷)。
比丘拔母泥犁之苦十四
昔有一人。辭親學道得成應真。諸有恩已盡行濟之。觀見其母在泥犁中。廣求方便欲脫母苦。見邊境有王害父奪國。命餘七日。受罪之地與其母同。夜到王所。于壁現半身。王見怖懅。拔刀斫頸。頸即落地。比丘不動。王意方解。叩頭謝過。比丘語王。汝害父奪國不耶。對曰。實爾。曰汝命餘七日。當入地獄。吾故來相語。王即求哀。比丘曰。大作功德恐不相及。王但稱南無佛。七日不絕便得免罪。王便一心稱南無佛。七日不懈。命終神明猶憶入泥犁門。故稱南無佛。泥犁即冷。一城中人皆得脫出。比丘便為說法。比丘母及王。與泥犁中人皆得度脫(出十卷譬喻經第二卷)。
比丘從師教得道十五
南天竺國有一男子。于佛法出家。身為愛所縛。以蘇油摩身。又用湯水洗浴。資種種飲食。身為愛縛不得聖道。往摩偷羅國優波笈多所。禮足而言。愿聞法要優波笈多。見其後身為愛所縛。語言。男子。能受我教當爲汝說。答言能。優波笈多將其入山。以神通力化作大樹。語言。汝當上此大樹。是時比丘便即上樹。又于樹下化作大坑。深廣千肘。又語。放汝二腳。即便放腳。又令放一手。即放一手。更放一
【現代漢語翻譯】 現代漢語譯本：再次聽聞此義，深感慚愧，悔恨過去的錯誤。心意豁然開朗，證得阿羅漢道（出自《法句譬喻經》第四卷）。
比丘拔母泥犁之苦 十四
過去有一個人，辭別父母學道，最終修成阿羅漢。他盡力救濟所有對他有恩的人。他觀察到自己的母親在地獄中受苦，於是想盡辦法想要解脫母親的痛苦。他看到邊境有一個國王，弒父奪國，還有七天的壽命，死後受罪的地方與他的母親相同。夜晚，比丘來到國王的住所，在墻壁上顯現半身。國王見了，非常害怕，拔刀砍向比丘的脖子。脖子立刻落地，但比丘卻一動不動。國王這才明白，叩頭謝罪。比丘問國王：『你是否弒父奪國？』國王回答說：『確實如此。』比丘說：『你的壽命還有七天，死後將墮入地獄。我特地來告訴你。』國王立刻哀求。比丘說：『即使你大作功德，恐怕也來不及了。你只需稱念「南無佛（皈依佛）」，七天不間斷，便可免罪。』國王便一心稱念「南無佛」，七天不懈怠。命終之後，神識仍然記得稱念「南無佛」，當他進入地獄之門時，因為稱念「南無佛」，地獄立刻變得清涼。整個地獄城中的人都得以脫離苦難。比丘便為他們說法，比丘的母親、國王以及地獄中的所有人都得以解脫。（出自《十卷譬喻經》第二卷）。
比丘從師教得道 十五
在南天竺國，有一個男子在佛法中出家。但他被對身體的愛戀所束縛，用蘇油塗抹身體，又用熱水洗浴，供給各種飲食。因為被對身體的愛戀所束縛，無法證得聖道。他前往摩偷羅國，拜見優波笈多（Upagupta，一位著名的阿羅漢），禮拜他的腳，說道：『希望聽聞佛法的要義。』優波笈多看到他仍然被對身體的愛戀所束縛，便說：『男子，如果你能接受我的教導，我就為你說法。』他回答說：『能。』優波笈多帶他進入山中，用神通力化作一棵大樹，說道：『你應當爬上這棵大樹。』當時，比丘便立刻爬上了樹。優波笈多又在樹下化作一個大坑，深廣千肘。又說：『放下你的兩隻腳。』他便放下了腳。又讓他放下一隻手，他便放下一隻手。又讓他放下一
【English Translation】 English version: Hearing this meaning again, I felt ashamed and repented of my past mistakes. My mind became enlightened, and I attained the state of Arhat (from the Faju Piyu Jing, Volume 4).
A Bhiksu (Buddhist monk) Rescues His Mother from the Suffering of Naraka (Hell) Fourteen
In the past, there was a person who renounced his parents to study the Dharma and eventually became an Arhat. He tried his best to help all those who had been kind to him. He observed that his mother was suffering in Naraka, so he tried every possible way to relieve her suffering. He saw that there was a king in the border region who had killed his father and seized the kingdom, and he had only seven days to live. The place where he would suffer after death was the same as his mother's. At night, the Bhiksu came to the king's residence and manifested half of his body on the wall. The king was very frightened when he saw this and drew his sword to cut the Bhiksu's neck. The neck immediately fell to the ground, but the Bhiksu remained motionless. The king then understood and kowtowed to apologize. The Bhiksu asked the king, 'Did you kill your father and seize the kingdom?' The king replied, 'Indeed, I did.' The Bhiksu said, 'You have only seven days to live, and you will fall into hell after death. I have come specifically to tell you this.' The king immediately begged for mercy. The Bhiksu said, 'Even if you perform great meritorious deeds, I am afraid it will be too late. You only need to recite "Namo Buddha (Homage to the Buddha)" without interruption for seven days, and you can be spared from punishment.' The king then single-mindedly recited "Namo Buddha" without懈怠 for seven days. After his death, his consciousness still remembered to recite "Namo Buddha." When he entered the gate of Naraka, because of reciting "Namo Buddha," Naraka immediately became cool. All the people in the entire hell city were able to escape from suffering. The Bhiksu then preached the Dharma to them. The Bhiksu's mother, the king, and all the people in Naraka were able to be liberated. (From the Ten-Volume Piyu Jing, Volume 2).
A Bhiksu Attains the Dao (Path) Through His Teacher's Instruction Fifteen
In South India, there was a man who became a monk in the Buddha-dharma. However, he was bound by attachment to his body. He rubbed his body with ghee (clarified butter) and bathed with hot water, providing himself with various foods. Because he was bound by attachment to his body, he could not attain the holy path. He went to Mathura and visited Upagupta, prostrating at his feet and saying, 'I wish to hear the essential meaning of the Dharma.' Upagupta saw that he was still bound by attachment to his body, so he said, 'Man, if you can accept my teaching, I will explain the Dharma to you.' He replied, 'I can.' Upagupta took him into the mountains and used his supernatural power to transform a large tree, saying, 'You should climb this large tree.' At that time, the Bhiksu immediately climbed the tree. Upagupta then transformed a large pit under the tree, a thousand肘 (cubits) deep and wide. He then said, 'Release your two feet.' He then released his feet. He then told him to release one hand, and he released one hand. He then told him to release one
手。比丘答言。若復放手便墮坑死。優波笈多言。我先共約一切受教。汝云何不受。時身愛即滅。放手而墮。不見樹坑。笈多說法。精進思惟得羅漢果(出阿育王經第十卷)。
比丘白骨觀入道十六
摩偷羅國有一男子。從優波笈多出家。聞說不凈觀等。以不凈觀摧伏煩惱。謂已作所作。笈多言。汝當精進勿作懈想。答言。曰我已得阿羅漢。笈多語言。汝見乾陀羅國(翻地持)沽酒女人不。此女人。自言得道。如汝不異。煩惱未斷而自言斷。是增上慢。汝今觀此女人為得道不。答曰。我未能見。欲向彼國。師即聽之。是時比丘。至乾陀羅國。治下土石寺訊息。早起著衣持缽入聚落乞食。時沽酒女取食慾與。比丘見女。淫慾愛心便自取缽中麨酪。與此女人。女人見之。亦淫慾變心露齒而笑。比丘即入不凈觀。乃至觀身作白骨想。從於是觀得羅漢果(出阿育王經第十卷)。
比丘自恣受臘得道十七
佛在舍衛國。夏居三月。以至新歲。告阿難言。汝擊揵捶。揵捶聲音遍一佛國。地獄餓鬼畜生一切病苦。聞音悉除皆得安隱。於時佛言。比丘汝等宜起行舍羅籌。各各相對悔過自責。相謝眾失所犯非法。各忍和同凈身口心。令無餘穢。時諸比丘即受佛教。事訖還坐。時佛慈愍。因從坐起。向諸比丘。叉
【現代漢語翻譯】 現代漢語譯本：比丘回答說：『如果放手，我就會掉進坑裡摔死。』優波笈多（Upagupta，人名，佛教阿羅漢）說：『我之前和你約定好一切都要聽從教導，你為什麼不聽從呢？』當時，比丘的身愛之心隨即滅除，放開了手，結果並沒有掉進坑裡，也沒有看見樹坑。優波笈多說法，比丘精進思惟，證得了阿羅漢果。（出自《阿育王經》第十卷）
現代漢語譯本：比丘通過白骨觀入道十六
現代漢語譯本：摩偷羅國（Mathura，古印度城市）有一個男子，跟隨優波笈多出家。他聽聞了不凈觀等法門，用不凈觀來摧伏煩惱，自認為已經完成了應該做的事情。優波笈多說：『你應該精進修行，不要產生懈怠的想法。』比丘回答說：『我已經證得阿羅漢果。』優波笈多說：『你見過乾陀羅國（Gandhara，古代地區，意為地持）賣酒的女人嗎？這個女人也自稱得道，和你沒什麼兩樣。煩惱還沒有斷除，卻自稱已經斷除，這是增上慢。你現在觀察這個女人是否得道。』比丘回答說：『我還沒有見過，想要去那個國家。』優波笈多就允許了他。當時，這個比丘到了乾陀羅國，整理修繕寺廟。每天早起穿好衣服，拿著缽到村落里乞食。當時，賣酒的女人拿著食物想要給他，比丘看見這個女人，淫慾愛心頓生，就把自己缽中的炒麵和奶酪給了這個女人。女人看見他，也淫慾心生，露齒而笑。比丘立刻進入不凈觀，乃至觀想自身變為白骨。從此，通過這種觀想，他證得了阿羅漢果。（出自《阿育王經》第十卷）
現代漢語譯本：比丘自恣受臘得道十七
現代漢語譯本：佛陀在舍衛國（Sravasti，古印度城市）安居三個月，到了新的一年。佛陀告訴阿難（Ananda，佛陀的十大弟子之一）說：『你敲擊揵捶（ghantha，寺院中使用的報時器），揵捶的聲音遍佈一個佛國，地獄、餓鬼、畜生一切受病苦的眾生，聽到這個聲音都能夠消除痛苦，得到安穩。』當時，佛陀說：『比丘們，你們應該起身，行舍羅籌（salaka，一種懺悔儀式），各自相對悔過自責，互相謝罪所犯的過失和非法行為，各自忍耐和睦，清凈身口意，使沒有剩餘的污穢。』當時，眾比丘接受了佛陀的教誨，事情完畢后回到座位。這時，佛陀慈悲憐憫，從座位上起身，面向眾比丘，合掌
【English Translation】 English version: The Bhikshu (Bhikshu, a Buddhist monk) replied, 'If I let go, I will fall into the pit and die.' Upagupta (Upagupta, a personal name, a Buddhist Arhat) said, 'I agreed with you before that you would obey all teachings. Why are you not obeying?' At that moment, the Bhikshu's attachment to his body was extinguished, and he let go of his hand. As a result, he did not fall into the pit, nor did he see the pit. Upagupta preached the Dharma, and the Bhikshu diligently contemplated and attained the fruit of Arhat (Arhat, one who has attained enlightenment). (From the Ashoka Sutra, Volume 10)
English version: Bhikshu's Enlightenment Through White Bone Contemplation Sixteen
English version: In the country of Mathura (Mathura, an ancient Indian city), there was a man who left home to become a monk under Upagupta. He heard about the Impurity Contemplation and other Dharma methods, and used the Impurity Contemplation to subdue his afflictions, thinking that he had completed what needed to be done. Upagupta said, 'You should practice diligently and not have lazy thoughts.' The Bhikshu replied, 'I have already attained the Arhat fruit.' Upagupta said, 'Have you seen the wine-selling woman in the country of Gandhara (Gandhara, an ancient region, meaning 'earth holder')? This woman also claims to have attained the Way, and is no different from you. Her afflictions have not been cut off, but she claims to have cut them off. This is increased arrogance. Now, observe whether this woman has attained the Way.' The Bhikshu replied, 'I have not seen her yet, and I want to go to that country.' Upagupta then allowed him to go. At that time, this Bhikshu went to the country of Gandhara, tidied up and repaired the stone temple. He got up early every morning, put on his robes, and went into the village with his bowl to beg for food. At that time, the wine-selling woman took food and wanted to give it to him. When the Bhikshu saw the woman, lust and desire arose in his heart, and he gave the woman the roasted flour and cheese in his bowl. When the woman saw him, lust also arose in her heart, and she smiled, showing her teeth. The Bhikshu immediately entered the Impurity Contemplation, and even contemplated his body turning into white bones. From then on, through this contemplation, he attained the fruit of Arhat. (From the Ashoka Sutra, Volume 10)
English version: Bhikshu's Attainment of the Way Through Self-Surrender and Receiving Ordination Seventeen
English version: The Buddha was in the country of Sravasti (Sravasti, an ancient Indian city), residing for three months during the summer, until the new year. The Buddha told Ananda (Ananda, one of the Buddha's ten great disciples), 'You strike the ghantha (ghantha, a timekeeping instrument used in monasteries). The sound of the ghantha will spread throughout a Buddha-field. All beings in hell, hungry ghosts, and animals who are suffering from illness will have their suffering eliminated and attain peace upon hearing this sound.' At that time, the Buddha said, 'Bhikshus, you should rise and perform the salaka (salaka, a type of repentance ceremony), each confessing and blaming yourselves in front of each other, apologizing for the faults and illegal acts you have committed, each enduring and harmonizing, purifying your body, speech, and mind, so that there is no remaining defilement.' At that time, the Bhikshus received the Buddha's teachings, and after the matter was completed, they returned to their seats. At this time, the Buddha, with compassion and pity, rose from his seat, faced the Bhikshus, and clasped his hands
手而言。雖無上尊至真無失。當可施行以為訓誨。時佛遷延懺謝聖眾。矜愍一切還就草蓐。佛適復坐聖眾亦然。各就故位。時萬比丘得成道跡。八千比丘得阿羅漢(明自恣受臘事出新歲經)。
比丘喜眠佛樂宿習得道十八
佛在祇樹精舍。諸比丘。勤修道業除棄陰蓋。有一比丘。飽食入室閉房靜眠。受身快意不觀非常。無復晝夜。卻後七日其命將終。佛愍傷之。即入其室彈指寤之。為說妙偈。驚悟稽首作禮。佛告比丘汝本宿命。惟衛佛時曾得出家。貪身利養不念經戒。飽食卻眠不惟非常。命終魂神生翁蟲中。積五萬歲。壽盡復為螺蚌之蟲樹中蠹魚。各五萬歲。此四品蟲。生長冥中貪身愛命。樂處幽隱為家不喜光明。一眠之時百歲乃覺。連綿羅網不求出要。今始罪畢。得為沙門。如何睡眠不知厭足。比丘聞已慚怖自責。五蓋即除。成阿羅漢(出法句譬喻第三卷)。
比丘好眠見應化深坑懼而得道十九
摩偷羅國。有一男子。依優波笈多出家。常好眠睡。有時說法睡眠不聞。教樹下禪亦復睡眠。笈多以神通力。于其四邊化作深坑深一千肘。時比丘睡覺。即便驚怖。時優波笈多復化作路。令其得行。時此比丘。隨路而出。往優波笈多所。優波笈多令其更去。比丘答言。彼有深坑。優波笈多言。此深
【現代漢語翻譯】 現代漢語譯本： 關於手。即使是至高無上的真理也沒有任何缺失，也應當可以施行，作為訓誡。當時，佛陀暫緩（說法），向聖眾懺悔致謝，憐憫一切眾生，回到草墊上。佛陀剛一坐下，聖眾也各自回到原來的位置。當時，一萬名比丘證得了道跡，八千名比丘證得了阿羅漢果（明白自恣接受僧臘之事出自《新歲經》）。 比丘喜好睡眠，佛陀樂於講述宿習，（比丘）因此得道（十八） 佛陀在祇樹精舍（Jetavana-vihara）時，眾比丘勤奮修行佛道，去除五蓋（陰蓋，指貪慾、嗔恚、睡眠、掉舉、疑悔五種煩惱）。有一位比丘，吃飽後進入房間，關上門安靜地睡覺，只顧身體的舒適，不思無常，不分晝夜。七天後，他的壽命將盡。佛陀憐憫他，就進入他的房間，彈指喚醒他，為他說微妙的偈語。比丘驚醒后，稽首作禮。佛陀告訴比丘：『你前世出家時，在惟衛佛（Vipassi Buddha）時期，曾經出家，貪圖供養，不念經戒，吃飽就睡，不思無常。命終后，靈魂轉生為螋蟲，積五萬年。壽命結束后，又轉生為螺蚌之蟲、樹中蠹魚，各五萬年。這四類蟲，生長在黑暗中，貪愛生命，喜歡幽暗的地方作為家，不喜歡光明。一睡就是一百年才醒來，連綿不斷地陷入羅網，不尋求出離的要道。現在才罪業完畢，得以成為沙門（Sramana，出家修道者），為何還如此貪睡不知滿足？』比丘聽后，慚愧恐懼，自我責備，五蓋立即消除，證得阿羅漢果（出自《法句譬喻經》第三卷）。 比丘喜好睡眠，見到應化出的深坑，恐懼而得道（十九） 摩偷羅國（Mathura）有一個男子，依止優波笈多（Upagupta）出家。他經常喜歡睡覺，有時說法時也睡覺聽不見，教他在樹下禪修也還是睡覺。優波笈多用神通力，在他的四周變化出深坑，深一千肘。當時，比丘醒來，非常驚恐。這時，優波笈多又變化出一條路，讓他能夠行走。這位比丘沿著路走出來，到優波笈多那裡。優波笈多讓他再回去，比丘回答說：『那裡有深坑。』優波笈多說：『這深
【English Translation】 English version: Regarding the hand. Although the Supreme Honored One is perfectly truthful and without error, it should be implemented as instruction. At that time, the Buddha delayed (speaking), repented and thanked the holy assembly, had compassion for all beings, and returned to the grass mat. As soon as the Buddha sat down, the holy assembly also returned to their original positions. At that time, ten thousand Bhikkhus attained the Path, and eight thousand Bhikkhus attained Arhatship (understanding the matter of self-surrender and receiving seniority comes from the New Year Sutra). Bhikkhu Likes to Sleep, Buddha Enjoys Narrating Past Habits, (Bhikkhu) Thus Attains the Path (18) When the Buddha was at Jetavana-vihara, the Bhikkhus diligently cultivated the path, removing the five hindrances (the five coverings, referring to the five afflictions of greed, hatred, sleepiness, restlessness, and doubt). There was a Bhikkhu who, after eating his fill, entered his room, closed the door, and slept quietly, only caring for the comfort of his body, not contemplating impermanence, without distinguishing day from night. After seven days, his life was about to end. The Buddha, feeling compassion for him, entered his room, snapped his fingers to awaken him, and spoke a wonderful verse for him. The Bhikkhu, startled awake, bowed and paid homage. The Buddha told the Bhikkhu: 'In your past life, during the time of Vipassi Buddha, you once left home, greedy for offerings, not mindful of the scriptures and precepts, sleeping after eating your fill, not contemplating impermanence. After death, your soul was reborn as an earwig, accumulating fifty thousand years. After the end of that lifespan, you were reborn as a snail and a woodworm, each for fifty thousand years. These four kinds of insects grow in darkness, greedy for life, loving dark places as their home, not liking light. One sleep lasts a hundred years before waking up, continuously falling into the net, not seeking the essential path of liberation. Now your sins are exhausted, and you are able to become a Sramana (a wandering ascetic), why are you still so greedy for sleep and not satisfied?' After hearing this, the Bhikkhu felt ashamed and fearful, blaming himself, and the five hindrances were immediately removed, and he attained Arhatship (from the third volume of the Dhammapada Parable). Bhikkhu Likes to Sleep, Sees a Transformed Deep Pit, Fears and Attains the Path (19) In the country of Mathura, there was a man who left home relying on Upagupta. He often liked to sleep, and sometimes he would sleep and not hear when the Dharma was being taught. When he was taught to meditate under a tree, he would still sleep. Upagupta used his supernatural power to transform deep pits around him, a thousand cubits deep. At that time, the Bhikkhu woke up and was very frightened. Then, Upagupta transformed a road so that he could walk. This Bhikkhu walked out along the road and went to Upagupta. Upagupta told him to go back again, and the Bhikkhu replied: 'There are deep pits there.' Upagupta said: 'These deep
坑小生死。深坑大所謂生老病死憂悲苦惱。若人不知四諦。則墮其中。比丘聞之。復往樹下加趺而坐。心每思惟恐墮深坑。不復睡眠。以怖畏故思惟精進。除諸煩惱。得阿羅漢果。(出阿育王經第九卷)。
比丘多食得羅漢道二十
有一牸象。名曰磨荼。載佛舍利至罽賓國。以此善根死生人中。出家得阿羅漢果。因食飯一斛乃般涅槃。告諸比丘尼汝等集會。我當自說所得勝法。諸比丘尼不信其言。復語尼曰。莫生不信。前世為牸象。舍彼象身即得此身。能食飯一斛五斗。而食一斛。乃至廣說。如是等雖是多食。而是易滿。曾聞波斯匿王。食飯二斛。是彼功德因緣故。因一根粳米。一莖苷蔗。日日長生。爾許飯食故身體肥大。以此大身往詣佛所。佛問。大王。身體肥大得無疲耶。時波斯匿心生慚愧。具向佛說世尊說偈。
人當有正念 于食知止足 亦不遭苦受 易消而增壽
時波斯匿王。聞佛所說。漸漸減食。乃至后時唯食一㪶(出阿毗曇毗婆沙第二十二卷)。
比丘久病佛為湔浣聞法捨命得無餘泥洹二十一
佛在舍衛國。有一長者。請佛及僧。時比丘往。如來不往。遣信取食。有二因緣。一者欲與諸天說法。二者瞻視病人。是時世尊遍觀比丘。皆悉受請。即取鑰母開一房門
【現代漢語翻譯】 小坑象徵著生與死。深坑則象徵著生老病死以及憂愁、悲傷、痛苦和煩惱。如果人們不瞭解四諦（cattya，四種真理：苦諦、集諦、滅諦、道諦），就會墮入其中。一位比丘（bhikkhu，佛教僧侶）聽聞此理后，回到樹下跏趺而坐，心中時常思惟，唯恐墮入深坑，因此不敢再睡覺。由於內心的怖畏，他精進思惟，去除各種煩惱，最終證得阿羅漢果（arahant，已證悟的聖人）。（出自《阿育王經》第九卷）
比丘多食得羅漢道 二十
從前有一頭母象，名叫磨荼（Motā）。它馱著佛舍利（Buddha's relics）前往罽賓國（Kashmir）。憑藉這個善根，它死後轉生為人，出家並證得阿羅漢果。她因為吃了整整一斛（hú，中國古代容量單位，約等於現在的五斗）的飯食后才入般涅槃（Parinirvana，完全的涅槃，即死亡）。她告訴眾比丘尼（bhikkhunī，佛教女僧侶）說：『你們要相信我，我將親自說出我所獲得的殊勝之法。』眾比丘尼不相信她的話。她又對尼姑們說：『不要產生不信任。我前世是一頭母象，捨棄了象身之後就得到了這個身體，能吃一斛五斗的飯，現在只吃一斛。』乃至廣說。像這樣的人雖然吃得多，但也很容易滿足。曾經聽說波斯匿王（Pasenadi，古代憍薩羅國國王）吃兩斛飯。這是因為他的功德因緣。他吃一根粳米，一莖甘蔗，就能日日長生。因為吃了這麼多的飯食，所以身體肥大。他以這樣肥大的身體前往佛陀（Buddha，覺悟者）處。佛陀問：『大王，身體肥大，沒有感到疲憊嗎？』當時波斯匿王心中感到慚愧，於是如實地向佛陀稟告。世尊（The Blessed One，佛陀的尊稱）說了偈語：
人當有正念，于食知止足，亦不遭苦受，易消而增壽。
當時波斯匿王聽了佛陀所說的話，漸漸減少飯食，乃至後來只吃一㪶（dǒu，中國古代容量單位）。（出自《阿毗曇毗婆沙》第二十二卷）
比丘久病佛為湔浣聞法捨命得無餘泥洹 二十一
佛陀在舍衛國（Śrāvastī）時，有一位長者（wealthy man）邀請佛陀和僧眾。當時比丘們都去了，如來（Tathāgata，佛陀的稱號之一）沒有去，而是派人送信去取食物。這有兩個原因：一是想為諸天（devas，天神）說法，二是想照看病人。這時，世尊遍觀比丘，發現他們都接受了邀請，於是拿起鑰匙打開一間房門。
【English Translation】 A small pit symbolizes birth and death. A deep pit represents birth, aging, sickness, death, sorrow, grief, suffering, and affliction. If people do not understand the Four Noble Truths (cattya, the four truths: the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering), they will fall into it. A bhikkhu (Buddhist monk) heard this and returned to sit cross-legged under a tree, constantly contemplating the fear of falling into the deep pit, and therefore dared not sleep again. Because of his inner fear, he diligently contemplated, removed all afflictions, and finally attained the fruit of an arahant (enlightened being). (From the ninth volume of the A-yü-wang-ching)
Bhikkhu Attaining Arhatship Through Overeating Twenty
Once there was a female elephant named Motā. It carried the Buddha's relics to Kashmir. By virtue of this good deed, it was reborn as a human, became a monk, and attained the fruit of an arahant. She entered Parinirvana (complete Nirvana, i.e., death) after eating a full hu (ancient Chinese unit of volume, approximately equal to five dou) of rice. She told the bhikkhunis (Buddhist nuns), 'You must believe me, I will personally tell you the supreme Dharma that I have attained.' The bhikkhunis did not believe her words. She then said to the nuns, 'Do not be distrustful. In my previous life, I was a female elephant. After abandoning the elephant body, I obtained this body, and I could eat one hu and five dou of rice, but now I only eat one hu.' And so on. Although such a person eats a lot, they are easily satisfied. It was once heard that King Pasenadi (King of Kosala) ate two hu of rice. This was because of his meritorious causes. He ate one grain of japonica rice and one stalk of sugarcane, and he could live longer every day. Because he ate so much food, his body became obese. He went to the Buddha (the Awakened One) with such an obese body. The Buddha asked, 'Great King, is your body obese, and do you not feel tired?' At that time, King Pasenadi felt ashamed and truthfully reported to the Buddha. The Blessed One (Buddha's epithet) spoke a verse:
A person should have right mindfulness, know contentment in food, will not encounter suffering, be easily digested, and increase longevity.
At that time, King Pasenadi heard what the Buddha said and gradually reduced his food intake, until later he only ate one dou (ancient Chinese unit of volume). (From the twenty-second volume of the Abhidharma-vibhāṣā)
Bhikkhu Suffering from Prolonged Illness, the Buddha Washes Him, Hears the Dharma, Abandons His Life, and Attains Nirvana Without Remainder Twenty-one
When the Buddha was in Śrāvastī, there was a wealthy man who invited the Buddha and the Sangha (monastic community). At that time, the bhikkhus all went, but the Tathāgata (one of the Buddha's titles) did not go, but sent a messenger to fetch food. There were two reasons for this: one was to teach the Dharma to the devas (gods), and the other was to look after the sick. At this time, the Blessed One surveyed the bhikkhus and found that they had all accepted the invitation, so he took the key and opened a room.
。見一比丘。抱患頓篤臥大小便不能轉側。世尊問曰。汝有何患。比丘曰。受性闇鈍恒懷懈慢。初不勸他瞻視餘人。是故今日無看我者。今實孤窮所怙無處。爾時世尊。慈憐躬抱。除去不凈。湔浣坐具。水洗其身。更與著衣。敷新坐具。還置房中。躬自案摩。告比丘曰。汝不加勤求增上法。死後便當更受劇苦。漸與說法勸使勇猛。乃告諸僧。汝等比丘。無父母兄弟。亦無姊妹宗族。不相瞻視此非其宜。我法齊正上下和從。自今為始。弟子侍師如事父母。至死不捨。師看弟子視如己息。隨時將息至死不捨。師徒相慈流於永劫。所有什物平等分佈。設無什物當廣分衛。有瞻病者則瞻我身。所獲功德亦無差降。時病比丘便自思惟。即舍形壽。便得無餘(出佛看比丘病不受長者請經)。
比丘因怖得道二十二
時摩偷羅國。有一男子。從優波笈多出家。多喜睡眠。笈多化作一鬼。而有七頭。手捉樹枝身懸空中。比丘見已即便驚覺。生大怖畏。還其本所。笈多語云。還坐禪處。比丘白言。和上彼林中有一鬼。七頭當我前。手捉樹枝懸在空中。甚可怖畏。笈多言。此鬼不足畏。睡眠最可畏。若比丘為此鬼所殺。必不入生死。若為睡眠所殺。則生死無窮。比丘即還坐禪處。復見此鬼。畏此鬼故不敢睡眠。是時比丘精進思
【現代漢語翻譯】 現代漢語譯本：世尊看見一位比丘（bhikkhu，佛教僧侶）。他身患重病，臥床不起，大小便失禁，無法翻身。世尊問他：『你有什麼病？』比丘說：『我天性愚鈍，總是懈怠傲慢，從不主動照顧其他人。所以今天沒有人來照顧我。我現在真是孤苦伶仃，無依無靠。』當時，世尊慈悲憐憫，親自抱起比丘，清除污穢，清洗坐具，用水洗凈他的身體，給他換上乾淨的衣服，鋪上新的坐具，然後把他放回房間里，親自為他按摩。世尊告誡比丘說：『你如果不努力精進，尋求更高的佛法，死後將會遭受更大的痛苦。』世尊逐漸為他講說佛法，勸勉他要勇猛精進。世尊又告訴眾僧：『你們這些比丘，沒有父母兄弟，也沒有姐妹宗族，彼此不互相照顧是不合適的。我的佛法講究平等公正，上下和睦順從。從今以後，弟子侍奉師父要像侍奉父母一樣，至死不離不棄。師父看待弟子要像看待自己的孩子一樣，隨時照顧，至死不離不棄。師徒之間要互相慈愛，情誼長存。所有的財物要平等分配。如果沒有財物，應當廣泛乞食。照顧病人的人，就是照顧我自身，所獲得的功德也沒有差別。』當時，生病的比丘便開始反思自己，於是捨棄了色身壽命，證得了無餘涅槃（nirvana，佛教術語，指解脫）。（出自《佛看比丘病不受長者請經》）。 比丘因怖得道二十二 當時，在摩偷羅國（Mathura，古印度城市名）有一個男子，跟隨優波笈多（Upagupta，佛教阿羅漢）出家。他非常喜歡睡覺。優波笈多化作一個鬼，有七個頭，手裡拿著樹枝，身體懸在空中。比丘看見后，立刻驚醒，產生極大的恐懼，回到原來的地方。優波笈多對他說：『回到你的禪修之處。』比丘稟告說：『和尚，那片樹林里有一個鬼，有七個頭，在我面前，手裡拿著樹枝懸在空中，非常可怕。』優波笈多說：『這個鬼不足為懼，睡眠才是最可怕的。如果比丘被這個鬼殺死，必定不會再入生死輪迴。如果被睡眠殺死，那麼生死輪迴將永無止境。』比丘立刻回到禪修之處，再次看見那個鬼。因為害怕那個鬼，所以不敢睡覺。當時，比丘精進思
【English Translation】 English version: The World-Honored One saw a bhikkhu (Buddhist monk). He was seriously ill, lying in bed, incontinent, and unable to turn over. The World-Honored One asked him, 'What is your illness?' The bhikkhu said, 'My nature is dull and slow, and I am always lazy and arrogant. I never actively take care of others. Therefore, today no one is taking care of me. I am truly lonely and helpless now.' At that time, the World-Honored One, with compassion and pity, personally picked up the bhikkhu, cleaned away the filth, washed the seat, washed his body with water, changed him into clean clothes, spread a new seat, and then put him back in the room, personally massaging him. The World-Honored One admonished the bhikkhu, 'If you do not diligently strive to seek higher Dharma (Buddhist teachings), you will suffer even greater pain after death.' The World-Honored One gradually explained the Dharma to him, encouraging him to be brave and diligent. The World-Honored One also told the monks, 'You bhikkhus have no parents, brothers, sisters, or relatives. It is not appropriate not to take care of each other. My Dharma emphasizes equality and justice, harmony and obedience between superiors and inferiors. From now on, disciples should serve their teachers as they would serve their parents, never leaving or abandoning them until death. Teachers should treat their disciples as they would treat their own children, taking care of them at all times, never leaving or abandoning them until death. Teachers and disciples should love each other, and their friendship should last forever. All possessions should be distributed equally. If there are no possessions, one should widely beg for alms. Those who take care of the sick are taking care of me myself, and the merits gained are no different.' At that time, the sick bhikkhu began to reflect on himself, and then he abandoned his physical body and life, and attained nirvana (Buddhist term for liberation) without remainder. (From the Sutra of the Buddha Visiting a Sick Bhikkhu and Not Accepting the Elder's Invitation). Bhikkhu Attaining the Path Through Fear Twenty-Two At that time, in the country of Mathura (ancient Indian city name), there was a man who left home to become a monk under Upagupta (Buddhist arhat). He was very fond of sleeping. Upagupta transformed into a ghost with seven heads, holding a tree branch in its hand, and its body suspended in the air. When the bhikkhu saw it, he immediately woke up in fright and returned to his original place. Upagupta said to him, 'Return to your place of meditation.' The bhikkhu reported, 'Venerable, there is a ghost in that forest with seven heads, in front of me, holding a tree branch suspended in the air, which is very frightening.' Upagupta said, 'This ghost is not to be feared, sleep is the most to be feared. If a bhikkhu is killed by this ghost, he will certainly not enter the cycle of birth and death again. If he is killed by sleep, then the cycle of birth and death will be endless.' The bhikkhu immediately returned to his place of meditation and saw the ghost again. Because he was afraid of the ghost, he dared not sleep. At that time, the bhikkhu diligently thought
惟。得阿羅漢果(出阿育王經第十卷)。
比丘與女戲有惡聲自殺天神悟之精進得道二十三
佛住舍衛國。有異比丘。在拘薩羅人間。住一林中。比丘與長者婦女嬉戲。起惡名聲。比丘自念。我今自殺。林中有天神。化作長者女身。語比丘言。世間諸人為我及汝。空作惡名言。我與汝共相習近。作不正事。既已有惡聲。可近還俗共相娛樂。比丘答曰。為有此聲。我今自殺。神復天身。而說偈言。
雖多惡名 行者忍之 不應自害 不應起惱 比丘開悟 專精思惟 斷除煩惱 得阿羅漢(出比丘避女惡名欲自殺經)
比丘在俗害母為溥首菩薩所化出家得道二十四
路有一人。害所生母。止住樹下。啼哭懊惱。稱叫奈何。自責無狀而造大逆。自害我母當墮地獄。其人雖爾當修律行。溥首菩薩。見其現在應當得度。化作異人。攜其父母詣害母人所。去之不遠中道而住。父母謂子此是正路。子言非正。遂共諍計。子現瞋怒殺化父母。已啼哭酸毒不能自勝。往殺母人所。謂言。我殺父母當墮地獄。哭言奈何。當設何計。其害母者而自念言。今此來人乃害二親。我但危母。其人癡冥罪莫大焉。我之為逆尚差於彼。知彼受罪吾猶覺輕。其人悲哀酸酷口並宣言。吾當往詣能仁佛所。其無救
【現代漢語翻譯】 現代漢語譯本 惟。得阿羅漢果(出阿育王經第十卷)。
比丘與女戲有惡聲自殺天神悟之精進得道二十三
佛陀住在舍衛國。有一位比丘，在拘薩羅人間，住在一片林中。這位比丘與一位長者的婦女嬉戲，引起了不好的名聲。比丘心想：『我現在要自殺。』林中有一位天神，變化成一位長者的女兒的模樣，對這位比丘說：『世間的人因為我和你，白白地製造惡劣的言論。我與你互相親近，做了不正當的事情。既然已經有了不好的名聲，不如還俗，一起享樂。』比丘回答說：『就是因為有了這樣的名聲，我現在才要自殺。』天神恢復了天神的模樣，並且說了偈語：
『即使有很多惡劣的名聲，修行的人應當忍受這些，不應該自殘，不應該惱怒。』比丘因此開悟，專心精進地思考，斷除了煩惱，證得了阿羅漢果(出自《比丘避女惡名欲自殺經》)。
比丘在俗害母為溥首菩薩所化出家得道二十四
路上有一個人，殺害了自己的母親，停留在樹下，啼哭懊惱，呼喊著『怎麼辦啊』，責備自己沒有理性，造下了大逆不道的罪行。『我殺害了自己的母親，應當墮入地獄。』這個人雖然這樣，還是應當修行戒律。溥首菩薩，看到他現在應當被度化，變化成另一個人，帶著他的（化現的）父母前往殺母之人的所在地。離他不遠的地方停了下來，（化現的）父母對（化現的）兒子說：『這條是正路。』（化現的）兒子說：『不是正路。』於是共同爭論起來。（化現的）兒子現出嗔怒，殺害了（化現的）父母。之後啼哭悲痛，不能自已，前往殺母之人的所在地，（對殺母之人）說：『我殺害了父母，應當墮入地獄。』哭喊著『怎麼辦啊，應當想什麼辦法？』那個殺害母親的人心想：『現在這個人竟然殺害了自己的雙親，我只是危害了自己的母親。這個人愚癡昏昧，罪過比我大多了。我所做的逆行比起他來，還算輕的。』這個人悲哀痛苦，口中並說道：『我應當前往能仁佛（釋迦牟尼佛的稱號）那裡，他沒有救』
【English Translation】 English version Only. Obtained the Arhat Fruit (From the Ayuwang Sutra, Volume 10).
A Bhikshu Had Immoral Relations with a Woman, Leading to Bad Reputation and Suicide; a Deva Enlightened Him, and Through Diligent Practice, He Attained the Path Twenty-Three
The Buddha was residing in Shravasti. There was a certain Bhikshu who, in the human realm of Kosala, lived in a forest. This Bhikshu had immoral relations with a woman of a wealthy family, causing a bad reputation to arise. The Bhikshu thought to himself, 'I shall now commit suicide.' A Deva in the forest transformed into the form of a wealthy man's daughter and said to the Bhikshu, 'The people of the world are creating evil rumors about me and you for no reason. I am intimate with you, and we have done improper things. Since there is already a bad reputation, it is better to return to lay life and enjoy ourselves together.' The Bhikshu replied, 'It is because of this reputation that I am now going to commit suicide.' The Deva then resumed his Deva form and spoke in verse:
'Even if there are many bad reputations, the practitioner should endure them, and should not harm oneself, nor should one become angry.' The Bhikshu was thus enlightened, and through focused and diligent contemplation, he cut off his afflictions and attained the Arhat Fruit (From the Sutra on the Bhikshu Who Wanted to Commit Suicide to Avoid Bad Reputation with a Woman).
A Bhikshu Harmed His Mother in Lay Life; He Was Transformed by Bodhisattva Pu Shou and Ordained, Attaining the Path Twenty-Four
On the road, there was a person who had harmed his own mother, stopping under a tree, weeping and distressed, crying out 'What to do?', blaming himself for being irrational and committing a great rebellious crime. 'I have harmed my own mother and should fall into hell.' Even so, this person should cultivate the precepts. Bodhisattva Pu Shou, seeing that he should be saved now, transformed into another person, bringing his (transformed) parents to the place where the mother-harming person was. Stopping not far away, the (transformed) parents said to the (transformed) son, 'This is the right path.' The (transformed) son said, 'It is not the right path.' Thus, they argued together. The (transformed) son showed anger and killed the (transformed) parents. Afterwards, weeping bitterly, unable to control himself, he went to the place where the mother-harming person was and said (to the mother-harming person), 'I have killed my parents and should fall into hell.' Crying out 'What to do, what method should I devise?' The person who harmed his mother thought to himself, 'Now this person has actually killed his own parents; I have only harmed my own mother. This person is foolish and ignorant, his sin is much greater than mine. The rebellious act I committed is still lighter than his.' This person was sorrowful and pained, and in his words, he declared, 'I should go to the Able Sage Buddha (an epithet for Shakyamuni Buddha), he has no salvation.'
者佛為設救。其恐懅者佛能慰除。如佛所教我當奉還。於時化人啼哭進路在其前行。此害母者尋隨其後。如彼悔過吾亦當爾。吾罪微薄彼人甚重。化人詣佛稽首于地。而白佛言。唯然世尊。吾造大逆而害二親。犯斯大罪。佛告化人。善哉善哉。子為至誠而無所欺言行相副詣如來前。言說至誠。口不兩舌。亦不自侵。當自察觀心之法。以何所心。危二親者。用過去心當來心乎。現在心耶。其過去心即已滅。現在心即以別去。無有處所。亦無方面。不知安在。當來心者。此則未至。無集聚處。未見旋反。亦無往還。子當知之。心亦不立於身之內。亦不由外亦無境界。不處兩間不得中止(如此文多不可備載)化人嘆曰。未曾有。如來成最正覺。了知法界無有作者。亦無有受無有生者。無滅度者。無所依倚。愿得出家。因佛世尊得作沙門。受具足戒。佛言。比丘善來。於時化人前作沙門。即白佛言。唯然世尊。吾獲神通今欲滅度。佛之威神使彼化人去地四丈九尺。于虛空中而取滅度。身中出火。還自燒體。逆子見之。心自念言。彼作沙門便得滅度。吾效此人。往詣佛所。稽首聖足。我亦造逆。自危母命。佛言。善哉。至誠而無所欺。言行相副。於是逆人地獄之火從毛孔出。其痛甚劇。而無救護。白佛言。我今被燒。唯天中天而
【現代漢語翻譯】 現代漢語譯本：佛陀為他設定救護。對於那些恐懼的人，佛陀能夠安慰和消除他們的恐懼。我應當按照佛陀的教導奉行。當時，化人哭泣著走在前面，那個殺害母親的人緊隨其後。就像他懺悔一樣，我也應當如此。我的罪過輕微，他的罪過深重。化人來到佛陀面前，頭頂禮地，稟告佛陀說：『是的，世尊，我犯下大逆之罪，殺害了我的雙親，犯下了如此重大的罪過。』佛陀告訴化人：『好啊，好啊，你非常真誠，沒有欺騙，言行一致地來到如來面前，言語真誠，口不兩舌，也不自欺。應當自己觀察心的法則，用什麼樣的心去危害你的雙親呢？是用過去的心、未來的心，還是現在的心呢？過去的心已經滅去，現在的心也已經過去，沒有處所，也沒有方向，不知道在哪裡。未來的心還沒有到來，沒有聚集之處，沒有看見迴轉，也沒有往來。你應該知道，心也不存在於身體之內，也不存在於身體之外，也沒有邊界，不處於兩者之間，不能夠停止。』（此處省略大量文字）化人讚嘆道：『從未有過！如來成就最正覺，了知法界沒有作者，也沒有受者，沒有生者，沒有滅度者，沒有什麼可以依靠。』他希望能夠出家，依靠佛陀世尊成為沙門，受具足戒。佛陀說：『比丘，歡迎你來。』當時，化人立刻成爲了沙門，然後稟告佛陀說：『是的，世尊，我獲得了神通，現在想要滅度。』佛陀的威神使得那個化人離開地面四丈九尺，在虛空中滅度，身體中發出火焰，自己焚燒自己的身體。那個逆子看見了，心裡想：『他成為沙門就能夠滅度，我也要效仿這個人，前往佛陀那裡，頭頂禮拜佛陀的聖足。我也犯下了大逆之罪，危害了母親的性命。』佛陀說：『好啊，你非常真誠，沒有欺騙，言行一致。』於是，那個逆子地獄的火焰從毛孔中發出，痛苦非常劇烈，沒有人能夠救護。他稟告佛陀說：『我現在被火焰焚燒，只有天中天能夠…' English version: The Buddha established a means of salvation for him. For those who are fearful, the Buddha can comfort and dispel their fears. I should follow the Buddha's teachings. At that time, the transformed man wept and walked ahead, while the one who harmed his mother followed closely behind. Just as he repented, so should I. My sins are minor, his sins are severe. The transformed man approached the Buddha, prostrated himself on the ground, and reported to the Buddha, 'Yes, World Honored One, I have committed the great transgression of harming my parents, committing such a grave sin.' The Buddha told the transformed man, 'Good, good, you are very sincere, without deception, and have come before the Tathagata with consistent words and deeds, speaking sincerely, not speaking with a forked tongue, nor deceiving yourself. You should observe the law of the mind, with what kind of mind did you harm your parents? Was it with the past mind, the future mind, or the present mind? The past mind has already ceased, the present mind has already passed, there is no place, no direction, and it is not known where it is. The future mind has not yet arrived, there is no place to gather, no seeing of return, and no coming and going. You should know that the mind is not within the body, nor is it outside the body, nor is there a boundary, not between the two, and cannot stop.' (A large amount of text is omitted here) The transformed man exclaimed, 'Never before! The Tathagata has attained the Most Perfect Enlightenment, knowing that in the Dharma realm there is no creator, no receiver, no one who is born, no one who attains Nirvana, and nothing to rely on.' He wished to become a monk, relying on the World Honored Buddha to become a Shramana, receiving the full precepts. The Buddha said, 'Bhikkhu, welcome.' At that time, the transformed man immediately became a Shramana, and then reported to the Buddha, 'Yes, World Honored One, I have attained supernatural powers and now wish to attain Nirvana.' The Buddha's divine power caused the transformed man to leave the ground by four fathoms and nine feet, and attain Nirvana in the empty space, with flames coming from his body, burning himself. The rebellious son saw this and thought, 'He became a Shramana and was able to attain Nirvana, I will also imitate this person, go to the Buddha, and prostrate myself at the Buddha's holy feet. I have also committed the great transgression of harming my mother's life.' The Buddha said, 'Good, you are very sincere, without deception, and your words and deeds are consistent.' Then, the flames of hell from the rebellious son's pores, the pain was very severe, and no one could save him. He reported to the Buddha, 'I am now being burned by flames, only the Teacher of Gods and Humans can...'
【English Translation】 The Buddha established a means of salvation for him. For those who are fearful, the Buddha can comfort and dispel their fears. I should follow the Buddha's teachings. At that time, the transformed man wept and walked ahead, while the one who harmed his mother followed closely behind. Just as he repented, so should I. My sins are minor, his sins are severe. The transformed man approached the Buddha, prostrated himself on the ground, and reported to the Buddha: 'Yes, World Honored One, I have committed the great transgression of harming my parents, committing such a grave sin.' The Buddha told the transformed man: 'Good, good, you are very sincere, without deception, and have come before the Tathagata with consistent words and deeds, speaking sincerely, not speaking with a forked tongue, nor deceiving yourself. You should observe the law of the mind, with what kind of mind did you harm your parents? Was it with the past mind, the future mind, or the present mind? The past mind has already ceased, the present mind has already passed, there is no place, no direction, and it is not known where it is. The future mind has not yet arrived, there is no place to gather, no seeing of return, and no coming and going. You should know that the mind is not within the body, nor is it outside the body, nor is there a boundary, not between the two, and cannot stop.' (A large amount of text is omitted here) The transformed man exclaimed: 'Never before! The Tathagata has attained the Most Perfect Enlightenment, knowing that in the Dharma realm there is no creator, no receiver, no one who is born, no one who attains Nirvana, and nothing to rely on.' He wished to become a monk, relying on the World Honored Buddha to become a Shramana, receiving the full precepts. The Buddha said: 'Bhikkhu, welcome.' At that time, the transformed man immediately became a Shramana, and then reported to the Buddha: 'Yes, World Honored One, I have attained supernatural powers and now wish to attain Nirvana.' The Buddha's divine power caused the transformed man to leave the ground by four fathoms and nine feet, and attain Nirvana in the empty space, with flames coming from his body, burning himself. The rebellious son saw this and thought: 'He became a Shramana and was able to attain Nirvana, I will also imitate this person, go to the Buddha, and prostrate myself at the Buddha's holy feet. I have also committed the great transgression of harming my mother's life.' The Buddha said: 'Good, you are very sincere, without deception, and your words and deeds are consistent.' Then, the flames of hell from the rebellious son's pores, the pain was very severe, and no one could save him. He reported to the Buddha: 'I am now being burned by flames, only the Teacher of Gods and Humans can...'
見救濟。世尊出金色臂。著人頭上。火時即滅。見如來身。若干相好。身痛休息。而得安隱。又前白佛。欲作沙門。佛尋聽之。即為出家。說四諦法。其人聞之。遠塵離垢得法眼凈。修行法教。逮得往還。證得羅漢。又白佛言。欲般泥洹。佛言隨意。時比丘踴在虛空。去地四丈九尺。身自出火。還燒己體。百千天人于虛空中。而來供養。時舍利弗白佛言。如來恩施所說律。乃令逆者得度。唯有如來。諸大菩薩能睹一切群萌根源。隨而度之。非聲聞緣覺境界。佛言如是(出心本凈經)。
比丘貧老公垂殞佛說往行許其出家二十五
舍衛國。有一貧窮老公。逾二百歲。眉生秀毛耳出於頭。齒如齊貝。手過於膝。貌而視之似如有相。而貧窮辛苦。衣不蓋形五體裸露。腹恒饑空行步。才動示有氣息。欲往見佛。釋梵侍門敕不通之。老公大聲。言曰。吾雖貧窮。民之斯下。千載有幸。今得值佛。欲問罪福。求離眾苦。我聞世尊仁慈普逮。莫不受恩。而獨斷我亦誣聖意。佛呼使前。匍匐寸進。為佛作禮。悲喜交流。稱其窮苦。愿一奉覲十年始果。氣力既惡。進退無路。但恐命絕穢污聖門。重增其罪。天尊哀矜不奪本願。如此而死無復恨矣。唯愿速終愿垂恩施。佛言。人之受生多以緣致。我為汝說。汝前世時。生豪強大
【現代漢語翻譯】 現代漢語譯本 看見救濟。世尊伸出金色的手臂，放在那人的頭上，火立刻就熄滅了。他看見了如來的身相，具足種種殊勝的相好，身上的疼痛也停止了，得到了安穩。他又向前稟告佛陀，想要做沙門（佛教出家修行者）。佛陀隨即允許他出家，併爲他宣說了四諦法（苦、集、滅、道）。那人聽聞后，遠離塵垢，獲得了清凈的法眼。他修行佛陀的教法，證得了往還（一種修行境界），最終證得了阿羅漢果（佛教修行最高果位之一）。他又稟告佛陀，想要般泥洹（涅槃的音譯，指寂滅）。佛陀說：『隨你的意願吧。』當時，這位比丘踴身飛到虛空中，離地面四丈九尺，身體自己發出火焰，焚燒自己的身體。成百上千的天人和人，在虛空中前來供養。當時，舍利弗（佛陀十大弟子之一，以智慧著稱）稟告佛陀說：『如來的恩德和教誨，所說的戒律，竟然能使逆境中的人得到解脫。只有如來和諸大菩薩才能洞察一切眾生的根源，並隨順他們的根器而度化他們，這不是聲聞（聽聞佛陀教誨而修行的弟子）和緣覺（靠自己覺悟而修行的聖者）所能達到的境界。』佛陀說：『是這樣的。』（出自《出心本凈經》）。
比丘貧窮老邁，生命垂危，佛陀講述他的前世因緣，允許他出家。
舍衛國（古印度王國名）有一個貧窮的老人，已經兩百多歲了。眉毛長出秀長的毛髮，耳朵超出頭頂，牙齒像排列整齊的貝殼，手臂長過膝蓋。觀察他的相貌，似乎具有某種特殊的相。但他卻貧窮困苦，衣服不能遮蓋身體，五體不全，腹中經常飢餓空虛，行走時稍微動一下就顯示出氣息奄奄的樣子。他想要去見佛陀，釋提桓因（佛教護法神）和梵天（印度教主神）在門前侍衛，不讓他通過。老人大聲說：『我雖然貧窮，是百姓中最下等的人，但有幸在千載難逢的機會裡，能夠遇到佛陀，想要請問關於罪業和福報的事情，尋求脫離各種痛苦。我聽說世尊仁慈，普遍施予恩惠，沒有誰不受到恩澤，唯獨斷絕我，這是誣衊聖意。』佛陀呼喚他到面前來。老人匍匐著，一點一點地向前挪動，為佛陀作禮，悲傷和喜悅交織在一起，訴說自己的窮困和苦難，希望能有機會拜見佛陀，這個願望十年才得以實現。他的氣力已經衰竭，進退無路，只是擔心自己會死在聖潔的門前，玷污了聖地，反而增加了罪過。天尊啊，請您哀憐我，不要奪走我原本的願望，如果這樣死去，我也就沒有什麼遺憾了。只希望能夠儘快結束生命，希望您能垂憐施恩。』佛陀說：『人的出生，大多是由於因緣所致。我為你講述，你前世的時候，出生在豪強大
【English Translation】 English version He saw relief. The World Honored One extended his golden arm and placed it on the man's head. The fire immediately went out. He saw the Tathagata's (another name for Buddha) body, with its numerous auspicious marks and characteristics. The pain in his body ceased, and he found peace and comfort. He then approached the Buddha and requested to become a Shramana (a wandering ascetic or monk). The Buddha immediately granted his request and ordained him. He then preached the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering). Upon hearing this, the man was freed from defilements and attained the pure Dharma Eye. He practiced the Buddha's teachings, attained the state of 'returning and coming' (a stage of spiritual attainment), and ultimately attained Arhatship (a state of enlightenment). He then said to the Buddha, 'I wish to enter Parinirvana (the ultimate state of liberation).' The Buddha replied, 'As you wish.' At that moment, the Bhikshu (Buddhist monk) leaped into the air, rising to a height of forty-nine feet above the ground. His body spontaneously emitted flames, which consumed his own body. Hundreds of thousands of Devas (gods) and humans came from the sky to make offerings. Then, Shariputra (one of the Buddha's chief disciples, known for his wisdom) said to the Buddha, 'The Tathagata's grace and teachings, the precepts he has taught, can even liberate those in adverse circumstances. Only the Tathagata and the great Bodhisattvas (enlightened beings who postpone their own nirvana to help others) can perceive the roots of all beings and liberate them according to their capacities. This is beyond the realm of Shravakas (disciples who hear the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own).' The Buddha said, 'It is so.' (From the Sutra of the Pure Original Mind).
A Bhikshu, a poor old man on the verge of death, the Buddha speaks of his past deeds and allows him to become a monk.
In Shravasti (an ancient city in India), there lived a poor old man, over two hundred years old. His eyebrows grew long, elegant hairs, his ears protruded from his head, and his teeth were like evenly arranged shells. His arms extended past his knees. Looking at his appearance, he seemed to possess some special characteristics. However, he was poor and miserable, his clothes could not cover his body, his five limbs were incomplete, and his stomach was constantly empty and hungry. When he walked, even a slight movement revealed his failing breath. He wished to see the Buddha, but Shakra (the king of the gods in Buddhism) and Brahma (a major Hindu deity) guarded the gate and would not let him pass. The old man cried out loudly, 'Although I am poor, the lowest of the people, I am fortunate to have this rare opportunity to meet the Buddha. I wish to ask about the causes of sin and merit, and to seek liberation from all suffering. I have heard that the World Honored One is compassionate and bestows grace universally, and that no one is excluded from his kindness. To exclude me alone is to slander the Holy One's intention.' The Buddha called him forward. The old man crawled forward inch by inch, prostrated himself before the Buddha, and with a mixture of sorrow and joy, recounted his poverty and suffering. He expressed his desire to have an audience with the Buddha, a wish that had taken him ten years to fulfill. His strength was exhausted, and he had no way to advance or retreat. He feared that he would die before the sacred gate, defiling the holy ground and increasing his sins. 'Heavenly Lord, have mercy on me and do not take away my original wish. If I die in this way, I will have no regrets. I only hope to end my life quickly, and I hope that you will bestow your grace.' The Buddha said, 'The birth of a person is mostly due to causes and conditions. I will tell you about your past life. In your previous life, you were born into a wealthy and powerful
國明慧王家。時為太子。憍貴非凡。上為父母所珍。下為臣民所奉。用此恣意輕凌於人。高目大視矜抗邈然。財寶億萬皆是民物。百姓貧弊皆以調斂。唯知聚積初不佈施。時有寒素沙門。名曰靜志。從遠國來。故往詣卿所求不多。唯法衣耳。而卿了不當接。遇之甚惡。衣既不乞。又不與食。空坐著前去復不聽。晝夜七日。水漿乖絕。示有氣息。方大歡喜。聚眾看之。以為至樂。侍臣諫曰。沙門慈恭。道德內全。凍之不寒。餓之不饑。所以來乞欲為福耳。既不施與。安可窮逼。幸發遣之。勿招其罪。太子乃曰。此是何人詐稱道德。試小困之。才令不死。正爾放去。無所憂也。即便遣去。驅逐出國。出界十餘里。逢遭餓賊。欲殺啖之。沙門言曰。我窮凍沙門。羸瘦骨立肉痟腥臊不中食也。空當見殺而無所任。餓賊答曰。我餓困累日但食土耳。卿雖小瘦故是肉也。終不相放但當就死。如此前卻良久。太子得知便馳往曰。我以不能乞其衣食。寧當令賊殺之耶。賊見太子皆各叩頭謝罪。放沙門去。時沙門者彌勒是也。故卿今日受此貧窮之罪。坐慳貪也。所以長壽救沙門之命也罪福各應如有影響。老公曰。去事以爾。愿畢於今。乞得如垂沒之命。得作沙門。後生世世常侍佛邊。佛言善哉。應時老公。鬚髮墮地。法衣在身。體氣更健
。耳目聰明。立得上決。入三昧門。以偈贊佛。作禮而退。
我昔為寵子 不識仁義方 驕貴自放恣 時為大國王 自謂無罪福 以此可保常 唐悟生死對 於今受其殃 從罪復蒙祐 得睹天中天 解脫既往罪 垂命入法門 永離慳貪心 長受智慧根 世世不遠佛 保持萬劫存(出貧窮老公經卷)
比丘見一須陀洹先作維那今獲苦報畏故得道二十六
摩偷羅國有一男子。于優波笈多所出家。笈多說法。比丘精進思惟。得須陀洹果。不放逸故脫惡道怖。七生天上。七生人中。受人天樂。當入涅槃。笈多見其意。共入摩偷羅國。次第乞食至旃陀羅舍。有旃陀羅子。得須陀洹果。身有惡病。一切身體為蟲所食。口氣臭穢。優波笈多語弟子言。汝觀此小兒。得須陀洹。受如此苦。
生旃陀羅姓 樂著於三月 惡蟲食其體 為愛自在故 生死無有實 猶如芭蕉林
比丘問何緣。得須陀洹。而受此苦。笈多答曰。先身出家。眾僧坐禪其為維那。有一羅漢。居此惡病。搔刮作聲。維那語言。惡蟲食汝。而作此聲。即牽臂出言。汝入旃陀羅室去。阿羅漢語維那。汝當精進。莫往生死受苦。是維那即懺悔之。懺悔竟得須陀洹果。不復精進。今小兒是也。牽羅漢出。
【現代漢語翻譯】 現代漢語譯本
耳目聰明，立刻就能領悟甚深的道理，進入三昧（Samadhi，一種冥想狀態）之門。他以偈頌讚美佛陀，行禮後退下。
『我過去是受寵愛的王子， 不認識仁義的規範。 驕橫尊貴，放縱自己， 當時是強大的國王。 自認為沒有罪過和福報， 認為這樣可以保持長久。 突然醒悟到生死輪迴的對立， 如今承受這苦難的報應。 從罪業中又蒙受佛的庇佑， 得以見到天中之天（指佛陀）。 解脫了過去的罪業， 生命垂危之際進入佛法之門。 永遠遠離慳吝貪婪之心， 長久接受智慧的根源。 世世代代不遠離佛陀， 保持這信念萬劫長存。』（出自《貧窮老公經》）
比丘見到一位須陀洹（Srotapanna，佛教四果位中的初果），前世擔任維那（寺院中的一種職務），今生卻遭受苦報，因此心生畏懼而證得道果。
摩偷羅國（Mathura，古印度地名）有一個男子，在優波笈多（Upagupta，一位佛教尊者）處出家。優波笈多為他說法，比丘精進思維，證得須陀洹果。因為不放逸，所以脫離了惡道的怖畏，七次轉生天上，七次轉生人間，享受人天之樂，最終將入涅槃（Nirvana，佛教的最高目標）。優波笈多觀察到他的心意，就一同進入摩偷羅國，依次乞食來到旃陀羅（Chandala，印度種姓制度中的賤民）的住所。有一個旃陀羅的孩子，證得了須陀洹果，但身患惡疾，全身都被蟲子啃食，口中散發著惡臭。優波笈多對弟子說：『你看看這個小孩，證得了須陀洹果，卻遭受如此痛苦。』
『生於旃陀羅的姓氏， 卻貪戀於三月的快樂。 惡蟲啃食他的身體， 因為他曾經貪愛自在的緣故。 生死輪迴沒有真實， 猶如芭蕉樹林一樣虛幻。』
比丘問：『是什麼因緣，使他證得須陀洹果，卻遭受這樣的痛苦？』優波笈多回答說：『他前世出家，在僧眾坐禪時擔任維那。有一位阿羅漢（Arhat，佛教修行最高果位），身患惡疾，搔癢發出聲音。維那呵斥道：『惡蟲啃食你，才發出這種聲音。』隨即拉著他的手臂把他趕出去，說：『你到旃陀羅的房間去吧。』阿羅漢對維那說：『你應該精進修行，不要在生死輪迴中受苦。』這位維那立刻懺悔。懺悔之後證得須陀洹果，但沒有繼續精進修行，現在這個小孩就是他。因為他曾把阿羅漢趕出去，所以今生受此果報。』
【English Translation】 English version
His ears and eyes were sharp and clear, and he immediately grasped the profound principles, entering the gate of Samadhi (a state of meditation). He praised the Buddha with a verse, bowed, and withdrew.
『In the past, I was a beloved prince, Not knowing the ways of benevolence and righteousness. Proud and noble, indulging myself, At that time, I was a powerful king. I thought there was no sin or merit, Believing this could ensure permanence. Suddenly awakened to the opposition of birth and death, Now I suffer the consequences. From sin, I am blessed with protection, Able to see the Teacher of Gods and Men (Buddha). Liberated from past sins, On the verge of death, I enter the gate of Dharma. Forever abandoning stinginess and greed, Long receiving the roots of wisdom. In every life, not far from the Buddha, Maintaining this belief for countless eons.』 (From the Sutra of the Poor Old Man)
A Bhikshu (Buddhist monk) saw a Srotapanna (stream-enterer, the first stage of enlightenment), who in a previous life had been a Vina (a monastic office), now suffering bitter retribution, and thus became fearful and attained enlightenment.
In the country of Mathura (an ancient Indian city), there was a man who left home under Upagupta (a Buddhist elder). Upagupta preached to him, and the Bhikshu diligently contemplated and attained the fruit of Srotapanna. Because he was not negligent, he escaped the fear of evil destinies, being reborn seven times in the heavens and seven times among humans, enjoying the pleasures of gods and men, and would eventually enter Nirvana (the ultimate goal of Buddhism). Upagupta observed his intention and together they entered the country of Mathura, begging for food in order until they arrived at the dwelling of a Chandala (an untouchable in the Indian caste system). There was a Chandala child who had attained the fruit of Srotapanna, but suffered from a terrible disease, his entire body eaten by worms, and his breath foul. Upagupta said to his disciple, 『Look at this child, who has attained the fruit of Srotapanna, yet suffers such misery.』
『Born into the Chandala caste, Yet attached to the pleasures of three months. Evil worms eat his body, Because he once loved freedom. Birth and death are without reality, Like a plantain forest, illusory.』
The Bhikshu asked, 『What is the cause that he attained the fruit of Srotapanna, yet suffers such pain?』 Upagupta replied, 『In a previous life, he left home and served as a Vina when the Sangha (Buddhist community) was meditating. There was an Arhat (a perfected being, the highest stage of Buddhist practice) who suffered from a terrible disease, scratching and making noise. The Vina scolded him, saying, 『Evil worms are eating you, that's why you are making such noise.』 Then he grabbed his arm and drove him out, saying, 『Go to the Chandala's room.』 The Arhat said to the Vina, 『You should diligently cultivate, do not suffer in the cycle of birth and death.』 The Vina immediately repented. After repenting, he attained the fruit of Srotapanna, but did not continue to cultivate diligently, and this child is he. Because he drove the Arhat out, he now receives this retribution.』
今生旃陀羅處。受此報也。比丘怖畏勤精進。即得阿羅漢果(出阿育王經第十卷)。
二比丘所行不同得報亦異二十七
昔有兩比丘。持戒智慧正等。俱得須陀洹道。一比丘但行乞丐。以用佈施。飯諸比丘僧及貧窮者。一比丘但坐禪自守。謂行乞丐作佈施者言。何以不坐禪。自守空自勤苦。一比丘答言。賢者。佛言。為比丘亦當佈施。不則後世貧窮。后二比丘俱得羅漢。迦羅越子作沙門。前世乞丐。今得自守眾人。自持衣食日日與之。其一比丘前世但自守。今為婢子。作沙門乞丐。無有與者。常大飢渴故應持戒佈施。不當自守也(出十卷譬喻經第三卷)。
沙門樹下坐貪想不除佛化身說法得羅漢道二十八
佛在世時。有一道人。在於河邊樹下學道。貪想不除。走心散意但念六慾。身靜意游曾無寧息。十二年中不能得道。佛知可度。化作沙門。往至其所。樹下共宿。須臾月明。有龜從河中出。來至樹下。復有水狗饑行求食。與龜相逢。便欲啖龜。龜縮頭尾及其四腳。藏於甲中不能得啖。水狗小遠。復出頭足行步如故。遂便得免。時化沙門語言比丘。吾念世人不如此龜。有護命之鎧。能令水狗不得其便。世人無智放恣六情。天魔得便殺形壞神去。生死無端輪轉五道。苦惱百千。即為說偈而勸勉之
【現代漢語翻譯】 現代漢語譯本： 今生因曾為旃陀羅（賤民），故受此果報。比丘心生怖畏，勤奮精進，隨即證得阿羅漢果。（出自《阿育王經》第十卷）
二比丘所行不同，所得果報亦有差異 二十七
過去有兩位比丘，持戒和智慧相等，都證得了須陀洹（預流果）。一位比丘只行乞討，用所得來佈施，供養眾比丘僧和貧窮之人。另一位比丘只坐禪自守。坐禪的比丘對行乞佈施的比丘說：『為何不坐禪自守，白白地勤勞辛苦？』行乞的比丘回答說：『賢者，佛說，作為比丘也應當佈施，否則後世會貧窮。』後來這兩位比丘都證得了羅漢果。迦羅越子（居士之子）出家為沙門，前世行乞，今生得以自守，眾人主動供養他衣食，日日不斷。而另一位比丘前世只自守，今生卻淪為婢女之子，出家為沙門乞討，卻無人施捨，常常飢渴。所以應當持戒佈施，不應當只自守。（出自《十卷譬喻經》第三卷）
沙門樹下坐，貪想不除，佛化身說法，得羅漢道 二十八
佛陀在世時，有一位道人，在河邊的樹下修道，但貪慾的念頭無法消除，心神散亂，總是想著六慾（色、聲、香、味、觸、法）。身雖靜止，心卻遊蕩不定，從未有過片刻的安寧，十二年中都無法得道。佛陀知道他可以被度化，便化作沙門，來到他所在之處，在樹下一起住宿。不久月亮升起，有一隻烏龜從河中爬出，來到樹下。又有一隻飢餓的水狗前來覓食，與烏龜相遇，便想吃掉烏龜。烏龜將頭、尾和四肢都縮排甲殼中，水狗無法下口。水狗稍微走遠后，烏龜又伸出頭足，像先前一樣行走。於是得以逃脫。這時化作沙門的佛陀對比丘說：『我認為世人不如這隻烏龜，有保護生命的甲殼，能使水狗無法得逞。世人沒有智慧，放縱六情，天魔便有機可乘，摧毀其形體，敗壞其精神，在生死輪迴中無休止地在五道（地獄、餓鬼、畜生、人、天）中輪轉，遭受千百種苦惱。』隨即為他說偈語勸勉他：
【English Translation】 English version: In this life, one suffers this retribution because of being a Chandalas (outcaste) in a previous life. The Bhikshu (monk) became fearful, diligently exerted himself, and immediately attained the state of Arhat (one who has attained Nirvana). (From the Ashokavadana Sutra, Volume 10)
The Two Bhikshus Act Differently, and the Retribution Received is Also Different Twenty-Seven
In the past, there were two Bhikshus, equal in their adherence to precepts and wisdom, both having attained the state of Srotapanna (stream-enterer). One Bhikshu only went begging for alms, using what he obtained to give alms, providing food for the Sangha (community of monks) and the poor. The other Bhikshu only sat in meditation, guarding himself. The Bhikshu who meditated said to the one who begged for alms and gave alms, 'Why don't you sit in meditation and guard yourself, pointlessly toiling and suffering?' The Bhikshu who begged for alms replied, 'Virtuous one, the Buddha said that Bhikshus should also give alms, otherwise they will be poor in future lives.' Later, both Bhikshus attained the state of Arhat. The son of a Kula (householder) became a Shramana (ascetic). In his previous life, he begged for alms, and in this life, he is able to guard himself, with people voluntarily providing him with clothing and food daily. The other Bhikshu, who in his previous life only guarded himself, is now the child of a servant girl, begging for alms as a Shramana, but no one gives to him, and he is constantly hungry and thirsty. Therefore, one should uphold the precepts and give alms, and not only guard oneself. (From the Parable Sutra in Ten Volumes, Volume 3)
The Shramana Sits Under a Tree, His Greedy Thoughts Not Removed; The Buddha Transforms and Preaches the Dharma, Attaining the Path of Arhat Twenty-Eight
When the Buddha was in the world, there was a Taoist (ascetic) practicing the Tao (path) under a tree by a river. However, he could not eliminate his greedy thoughts, and his mind was scattered, constantly thinking about the six desires (form, sound, smell, taste, touch, and dharma). His body was still, but his mind wandered, never finding peace, and he could not attain the Tao in twelve years. The Buddha knew that he could be saved, so he transformed into a Shramana and went to where he was, lodging together under the tree. Soon, the moon rose, and a turtle came out of the river and went to the tree. Then, a hungry water dog came seeking food and encountered the turtle, wanting to eat it. The turtle retracted its head, tail, and four legs into its shell, and the water dog could not bite it. After the water dog moved a little distance away, the turtle extended its head and feet again, walking as before. Thus, it was able to escape. At this time, the Buddha, transformed as a Shramana, said to the Bhikshu, 'I think that people in the world are not like this turtle, which has a shell to protect its life, preventing the water dog from succeeding. People in the world have no wisdom and indulge in the six senses, so the Mara (demon) has the opportunity to destroy their body and ruin their spirit, endlessly revolving in the five paths (hell, hungry ghosts, animals, humans, and gods) in the cycle of birth and death, suffering hundreds and thousands of afflictions.' Then, he spoke a verse to encourage him:
。比丘聞偈貪斷望止。得羅漢道。知化沙門是佛世尊。敬肅正服稽首佛足(出法句經譬喻第二卷)。
沙門飯僧污手拭柱柱為之裂二十九
有沙門。作摩波利。飯比丘。分酪蘇著手。以手涂柱。柱即破裂(出譬喻經)。
沙門小便不彈指尿漈鬼面三十
有一沙門。不彈指來小便。漈清中鬼面。厲鬼大恚。欲殺沙門。沙門持戒。厲鬼隨逐。伺覓其短。不能得便。沙門後作摩波利。有人上此僧物者。即于坐上。得羅漢道(出一卷雜譬喻經)。
沙門開戶五指火出三十一
有沙門先共學道。同住一堂。一沙門言。此沙門惡性不可共止。捐往他國。還過視之。為得道未。夜到其舍。沙門鑰開召呼前坐。舉五指頭火出外來。沙門即大驚愕。嘆其得道(出一卷雜喻經)。
經律異相卷第十八 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第十九(聲聞不測淺深僧部第八)
梁沙門僧旻寶唱等集伊利沙四姓慳貪為天帝所化一貧人婦掃佛地得現世報終至得道二毗羅斯那微善出家生天得道三跋[王*處]就鳥乞羽龍乞珠四耶舍因年饑犯欲母為通致佛說往行五難提比丘為惑所染說其宿行並鹿斑童子六闡陀比丘昔經為奴叛遠從學教授五百童子七二摩訶羅同住和
【現代漢語翻譯】 現代漢語譯本：比丘聽到偈語，斷除貪念，止息妄想，證得羅漢果位。得知化緣的沙門是佛陀世尊，恭敬地整理衣冠，頂禮佛足（出自《法句經·譬喻第二卷》）。
沙門為僧眾準備飯食，弄髒了手，便在柱子上擦拭，柱子因此裂開（出自《譬喻經》）。
沙門小便時不彈指，尿液濺到水中，顯現出鬼面。厲鬼非常憤怒，想要殺死沙門。沙門持守戒律，厲鬼跟隨在他身後，伺機尋找他的過失，卻始終無法得逞。沙門後來成為摩波利（可能是指負責分配食物或管理僧眾事務的人），有人供養僧眾物品時，他當場證得羅漢果位（出自《一卷雜譬喻經》）。
有沙門先前一起學習佛法，同住在一個屋檐下。其中一位沙門說：『這位沙門性情惡劣，不能與他一起居住。』於是離開前往其他國家。後來返回探望他，想看看他是否已經得道。夜晚到達他的住所，沙門打開門，招呼他進來坐下，舉起五根手指，指尖發出火焰。沙門非常驚訝，讚歎他已經得道（出自《一卷雜喻經》）。
《經律異相》卷第十八 （《大正藏》第53冊 No. 2121 《經律異相》）
《經律異相》卷第十九（聲聞不測淺深僧部第八）
梁朝沙門僧旻、寶唱等編輯：伊利沙四姓因慳貪被天帝所化；一貧窮婦人清掃佛地，得到現世的福報，最終證得道果；毗羅斯那（Virosana）因微小的善行出家，死後昇天並證得道果；跋[王*處]（可能是指國王或統治者）向鳥乞討羽毛，向龍乞討寶珠；耶舍（Yasa）因為饑荒而犯淫慾，他的母親為他向佛陀求情，佛陀講述了他過去的因緣；難提（Nandi）比丘因為迷惑所染，佛陀講述了他過去的修行經歷，並講述了鹿斑童子的故事；闡陀（Chanda）比丘過去曾經是奴隸，後來背叛主人，遠離家鄉跟隨老師學習，教授五百個童子；兩位摩訶羅（Mahala）一起居住，關係和睦。
【English Translation】 English version: The Bhikshu (Buddhist monk) heard the verse, severed greed, stopped delusion, and attained the state of Arhat (one who has attained enlightenment). He realized that the alms-seeking Shramana (ascetic) was the Buddha, the World-Honored One, respectfully adjusted his robes, and prostrated at the Buddha's feet (from the Dharmapada Sutra, Parable Second Volume).
A Shramana prepared food for the Sangha (Buddhist monastic community), got his hands dirty, and wiped them on a pillar, causing the pillar to crack (from the Parable Sutra).
A Shramana did not snap his fingers when urinating, and a ghost face appeared in the urine stream. A fierce ghost was very angry and wanted to kill the Shramana. The Shramana upheld the precepts, and the fierce ghost followed him, seeking his faults, but could not find an opportunity. Later, the Shramana became a Mapari (possibly someone responsible for distributing food or managing monastic affairs), and when someone offered items to the Sangha, he attained the state of Arhat on the spot (from the Miscellaneous Parable Sutra, One Volume).
There was a Shramana who had previously studied the Dharma together and lived in the same hall. One Shramana said, 'This Shramana has a bad temper and cannot be lived with.' So he left and went to another country. Later, he returned to visit him, wanting to see if he had attained enlightenment. He arrived at his residence at night, and the Shramana opened the door, invited him in to sit down, and raised his five fingers, from which flames emerged. The Shramana was very surprised and praised him for having attained enlightenment (from the Miscellaneous Parable Sutra, One Volume).
The Eighteenth Volume of the Sutra and Vinaya Differences (Taisho Tripitaka Volume 53, No. 2121, Sutra and Vinaya Differences)
The Nineteenth Volume of the Sutra and Vinaya Differences (The Eighth Section on the Immeasurable Depth of the Sravakas (Disciples))
Compiled by the Liang Dynasty Shramanas Sengmin, Baochang, etc.: The four castes of Ilisa were transformed by the Heavenly Emperor due to their greed; a poor woman who swept the Buddha's land received blessings in this life and ultimately attained enlightenment; Virosana (Virosana) renounced the world due to minor good deeds, was reborn in heaven after death, and attained enlightenment; Ba[王*處] (possibly referring to a king or ruler) begged for feathers from birds and jewels from dragons; Yasa (Yasa) committed lustful acts due to famine, and his mother pleaded with the Buddha for him, and the Buddha told of his past causes and conditions; The Bhikshu Nandi (Nandi) was defiled by delusion, the Buddha told of his past practice, and told the story of the Deer-Spotted Boy; The Bhikshu Chanda (Chanda) was once a slave, later betrayed his master, left his hometown to follow a teacher, and taught five hundred children; Two Mahalas (Mahala) lived together in harmony.
合婚姻佛說其往行八常歡嫉于無勝佛說往緣栴沙生墮阿鼻九持戒堅固生天因緣十滿愿問餓鬼夫入城久近並答江岸七反成敗十一比丘遇劫被生草縛不敢挽斷十二比丘夜不相識各言是鬼十三比丘遇王難為山神所救十四比丘誦經臨終見佛阇維舌存十五比丘居深山為鬼所嬈佛禁非人處住十六比丘失志心生惑亂十七珍重沙門母為餓鬼以方便救濟十八沙門入海龍請供養得摩尼珠十九沙門煮草變成牛骨二十沙門行乞主人有珠為鸚鵡所吞橫相苦加忍受不言二十一沙門遇鬼變身乍有乍無二十二沙門得鬼抱安心說化鬼辭謝而去二十三道人度獵師二十四
伊利沙四姓慳貪為天帝所化一
昔有四姓。名伊利沙。財富無數。慳惜衣食。有貧老公。居與相近。日日自恣。飲食魚肉。賓客不絕。四姓自念。我財無數反不如此老公。便殺一雞。炊一升白米。著車上到無人處。下車適欲飯。天帝化作犬來。上下視之。謂狗言。汝若倒懸空中者。我當與汝不。狗即倒懸空中。四姓意大恐曰。汝眼著地我當與汝不。狗兩眼脫地。四姓便徙去。天帝化作四姓身。乘車還家敕語。外人有詐稱四姓者。驅逐捶之。四姓晚還。門人罵詈令去。天帝盡取財物大布施。四姓亦不得歸。財物既盡為之發狂。天帝作一人問。汝何以愁曰。我財物了盡。天帝言。夫有
【現代漢語翻譯】 現代漢語譯本 合婚姻：佛陀講述了他過去世的經歷，八常歡嫉妒無勝佛，佛陀講述了過去世的因緣，栴沙（Candalika，旃陀羅）死後墮入阿鼻地獄，九持戒堅固者昇天的因緣，十滿愿問餓鬼丈夫進入城市多久，並回答江岸七次成敗，十一比丘遭遇劫難被生草捆綁不敢掙斷，十二比丘夜晚不相識，各自說對方是鬼，十三比丘遭遇王難被山神所救，十四比丘誦經臨終見到佛陀，荼毗后舌頭尚存，十五比丘居住在深山中被鬼所擾，佛陀禁止非人居住之處，十六比丘失去志向心生迷惑，十七珍重沙門母親為餓鬼以方便法救濟，十八沙門進入大海，龍王請他供養並得到摩尼珠（Cintamani，如意寶珠），十九沙門煮草變成牛骨，二十沙門乞食，主人有顆寶珠被鸚鵡吞下，橫加苦楚忍受不言，二十一沙門遇到鬼變身，時有時無，二十二沙門被鬼抱住，安心說法，鬼辭謝而去，二十三道人度化獵師，二十四
伊利沙四姓慳貪被天帝所化 一
過去有四姓，名叫伊利沙（Ilisa）。財富無數，卻吝嗇衣食。有個貧窮的老人，住在他們附近，每天都隨心所欲地吃喝魚肉，賓客不斷。四姓心中想：『我們財富無數，反而不如這個老人。』於是殺了一隻雞，煮了一升白米，放在車上到無人之處。下車正要吃飯，天帝化作一隻狗來到。上下打量他們，對狗說：『你如果倒懸在空中，我就給你吃。』狗立刻倒懸在空中。四姓心中非常害怕，說：『你眼睛著地，我就給你吃。』狗的兩眼立刻脫落到地上。四姓便想離開。天帝化作四姓的模樣，乘車回家，告誡門外的人說：『有假冒四姓的人來，驅逐並鞭打他們。』四姓晚上回來，門人罵他們，讓他們離開。天帝把他們的財物全部拿去大布施。四姓也無法回家。財物散盡后，他們發狂了。天帝化作一個人問他們：『你們為什麼愁眉苦臉？』他們說：『我們的財物都散盡了。』天帝說：『擁有
【English Translation】 English version The Marriage: Buddha spoke of his past deeds, Eight Always Rejoicing envied the Buddha Without Victory, Buddha spoke of the past causes and conditions, Candalika (旃陀羅) fell into Avici Hell after death, Nine who uphold the precepts firmly are the causes and conditions for being born in heaven, Ten Full Wish asked how long the hungry ghost husband had entered the city, and answered the seven times of success and failure on the riverbank, Eleven Bhikshus encountered a robbery and were tied with raw grass, daring not to break it, Twelve Bhikshus did not recognize each other at night, each saying the other was a ghost, Thirteen Bhikshus encountered the king's difficulty and were saved by the mountain god, Fourteen Bhikshus recited scriptures and saw the Buddha at the end of their lives, the tongue remained after cremation, Fifteen Bhikshus lived in deep mountains and were disturbed by ghosts, Buddha forbade non-humans from living there, Sixteen Bhikshus lost their aspirations and became confused, Seventeen Cherished Shramana's mother used expedient means to help the hungry ghost, Eighteen Shramanas entered the sea, the Dragon King invited him to make offerings and obtained the Cintamani (如意寶珠), Nineteen Shramanas boiled grass and it turned into cow bones, Twenty Shramanas begged for food, the owner had a pearl swallowed by a parrot, endured suffering and did not speak, Twenty-one Shramanas encountered a ghost transforming, sometimes there, sometimes not, Twenty-two Shramanas were embraced by a ghost, peacefully spoke Dharma, the ghost bid farewell and left, Twenty-three Taoists converted hunters, Twenty-four
Ilisa's Four Clans' Greed Transformed by the Heavenly Emperor One
In the past, there were four clans named Ilisa. They had countless wealth, but were stingy with food and clothing. There was a poor old man living near them, who indulged in eating and drinking fish and meat every day, with guests constantly. The four clans thought in their hearts: 'We have countless wealth, but we are not as good as this old man.' So they killed a chicken, cooked a liter of white rice, put it on a cart, and went to a deserted place. As they got out of the cart and were about to eat, the Heavenly Emperor transformed into a dog and came. Looking them up and down, he said to the dog: 'If you hang upside down in the air, I will give you some to eat.' The dog immediately hung upside down in the air. The four clans were very frightened and said: 'If your eyes touch the ground, I will give you some to eat.' The dog's eyes immediately fell to the ground. The four clans then wanted to leave. The Heavenly Emperor transformed into the appearance of the four clans, rode the cart home, and warned the people outside the door: 'If anyone falsely claims to be from the four clans, drive them away and beat them.' The four clans returned late at night, and the people at the door scolded them and told them to leave. The Heavenly Emperor took all their wealth and gave it away in great charity. The four clans could not return home either. After their wealth was exhausted, they went mad. The Heavenly Emperor transformed into a person and asked them: 'Why are you so worried?' They said: 'Our wealth has all been scattered.' The Heavenly Emperor said: 'Having
珍寶令人多憂。五家無期積財不施。死為餓鬼。恒乏衣食。若脫為人。常墮下賤。汝不覺無常。富而且慳。貪惜不食。欲何望乎。天帝為說四諦。四姓意解。天帝化去。四姓歸。自悔前意。盡心施給財盡得道(出雜譬喻經第五卷)。
貧人婦掃佛地得現世報終至得道二
昔祇洹邊。有一貧家。欲供養世尊及諸弟子。居貧困窮無所施設。便行掃佛精舍。至心不惓。貧賢者舍邊有長者。遊行觀見。大澤中有數十間七寶舍。遙見便往問人言。誰作殿舍。好妙乃爾。其人答曰。有貧窮賢者。掃佛精舍。福應生此。並作殿舍待之耳。長者喜言。我當圖之。便到貧者家語言卿。有好物與我。我與卿五百兩金。曰我從來貧困。那得好物。長者言。卿但許我。曰可爾。便與五百兩金賢者得金。廣設檀施。佛為說法。即得道跡(出諸經中要事)。
毗羅斯那微善出家生天得道三
佛在毗舍離。食時著衣持缽。將阿難入城乞食。時毗舍離城。有居士名毗羅斯那。命斷賓客。於七日中五欲自娛。語守門人勿通外門。時佛乞食。漸詣毗羅那家。時聞作樂聲。便告阿難侍者。阿難依事報答。佛言。今此長者。過七日已當命終。亡生啼哭地獄中。所以然者。本造善根於此便斷。更不造新。以是命終生地獄中。阿難白言。頗
【現代漢語翻譯】 現代漢語譯本 珍寶令人多憂。擁有珍寶的人往往有很多憂慮。五家無期積財不施。五種無常的情況隨時可能發生，卻仍然積累財富而不佈施。死為餓鬼。死後會墮落為餓鬼。恒乏衣食。永遠缺乏衣物和食物。若脫為人。如果能夠脫離餓鬼道再次為人。常墮。常常會墮落到貧困的境地。汝不覺無常。你沒有意識到世事無常。富而且慳。富有卻又吝嗇。貪惜不食。貪婪地吝惜財富而不捨得享用。欲何望乎。你還期望什麼呢？天帝為說四諦。天帝為他們宣說了四聖諦（苦、集、滅、道）。四姓意解。四種姓的人都理解了其中的含義。天帝化去。天帝化身離去。四姓歸。四種姓的人回到家中。自悔前意。後悔之前的想法。盡心施給財盡得道。盡心盡力地佈施，直到耗盡家財，最終證得了道果（出自《雜譬喻經》第五卷）。 貧人婦掃佛地得現世報終至得道二 昔祇洹邊。從前在祇洹精舍（Jetavana）旁邊。有一貧家。住著一戶貧困的人家。欲供養世尊及諸弟子。想要供養世尊（Bhagavan）和他的弟子們。居貧困窮無所施設。因為居住貧困，沒有什麼可以用來佈施。便行掃佛精舍。於是就去打掃佛陀的精舍。至心不惓。至誠用心，不知疲倦。貧賢者舍邊有長者。在這位貧窮的賢者住所旁邊，住著一位長者（wealthy man）。觀見。他看到。大澤中有數十間七寶舍。在廣闊的沼澤地中，有數十間用七寶建造的房屋。遙見便往問人言。遠遠地看見，就前去詢問別人說。誰作殿舍。好妙乃爾。是誰建造了這些殿堂房屋，如此精妙？其人答曰。那人回答說。有貧窮賢者。掃佛精舍。有一位貧窮的賢者，打掃佛陀的精舍。福應生此。福報感應，所以才會有這些。並作殿舍待之耳。並且建造這些殿堂房屋來等待他。長者喜言。長者聽了很高興，說。我當圖之。我應當想辦法得到它。便到貧者家語言卿。於是就到貧窮的人家，對他說。卿有好物與我。你有什麼好東西可以給我嗎？我與卿五百兩金。我給你五百兩黃金。曰我從來貧困。那得好物。貧者說，我向來貧困，哪裡有什麼好東西呢？長者言。長者說。卿但許我。你只要答應給我就可以了。曰可爾。貧者說，可以。便與五百兩金賢者得金。於是長者給了貧者五百兩黃金，賢者得到了黃金。廣設檀施。廣泛地進行佈施。佛為說法。佛陀為他說法。即得道跡。立即證得了道果（出自《諸經中要事》）。 毗羅斯那微善出家生天得道三 佛在毗舍離。佛陀（Buddha）在毗舍離城（Vaishali）。食時著衣持缽。到了吃飯的時候，穿好衣服，拿著缽。將阿難入城乞食。帶著阿難（Ananda）進入城中乞食。時毗舍離城。當時在毗舍離城。有居士名毗羅斯那。有一位居士名叫毗羅斯那（Virosana）。命斷賓客。即將命終，他宴請賓客。於七日中五欲自娛。在七天之中，用五欲（色、聲、香、味、觸）來娛樂自己。語守門人勿通外門。告訴守門人不要讓外面的人進來。時佛乞食。當時佛陀乞食。漸詣毗羅那家。漸漸地來到了毗羅斯那的家門前。時聞作樂聲。當時聽到了作樂的聲音。便告阿難侍者。就告訴侍者阿難。阿難依事報答。阿難按照事情的經過回答了佛陀。佛言。佛陀說。今此長者。現在這位長者。過七日已當命終。過了七天之後，就會命終。亡生啼哭地獄中。死後會墮入啼哭地獄（a hell of weeping）。所以然者。之所以會這樣。本造善根於此便斷。是因為他原本所造的善根到此就斷絕了。更不造新。不再造新的善業。以是命終生地獄中。因此命終之後會墮入地獄中。阿難白言。阿難稟告佛陀說。頗
【English Translation】 English version Treasures bring many worries. Those who possess treasures often have many worries. The five inevitable events occur without warning, yet people still accumulate wealth without giving. After death, they become hungry ghosts, constantly lacking clothing and food. If they escape being hungry ghosts and are reborn as humans, they often fall into poverty. You are not aware of impermanence, wealthy yet stingy, greedily hoarding wealth without enjoying it. What do you hope for? The Deva King (a celestial being) spoke the Four Noble Truths (suffering, origin, cessation, path). The four castes understood the meaning. The Deva King transformed and departed. The four castes returned home, regretting their previous intentions, and wholeheartedly gave until their wealth was exhausted, ultimately attaining the Path (from the Miscellaneous Similes Sutra, Volume 5). A Poor Woman Sweeping the Buddha's Ground Receives Present-Life Rewards and Ultimately Attains the Path Two Once upon a time, near Jetavana (a monastery), there lived a poor family. They wished to make offerings to the World Honored One (Bhagavan) and his disciples. Being poor and destitute, they had nothing to offer. So, they went to sweep the Buddha's monastery, sincerely and tirelessly. Near the poor virtuous one's dwelling, there was a wealthy man (wealthy man). He saw in a vision dozens of seven-jeweled houses in a vast swamp. Seeing them from afar, he went to ask people, 'Who built these halls and houses, so exquisite?' The people replied, 'A poor virtuous one is sweeping the Buddha's monastery. His merit has caused these to arise, and these halls and houses are being built to await him.' The wealthy man rejoiced and said, 'I shall devise a plan to obtain them.' So, he went to the poor man's house and said, 'Do you have anything good to give me? I will give you five hundred taels of gold.' The poor man said, 'I have always been poor; how could I have anything good?' The wealthy man said, 'Just promise it to me.' The poor man said, 'Alright.' So, the wealthy man gave the poor man five hundred taels of gold, and the virtuous one obtained the gold. He made extensive offerings and almsgiving. The Buddha preached the Dharma for him, and he immediately attained the Path (from Essential Matters in Various Sutras). Virosana's Slight Goodness Leads to Rebirth in Heaven and Attainment of the Path Three The Buddha (Buddha) was in Vaishali (a city). At mealtime, he put on his robes and carried his bowl, taking Ananda (Ananda) into the city to beg for food. At that time, in the city of Vaishali, there was a householder named Virosana (Virosana). He was nearing the end of his life and was feasting with guests. For seven days, he indulged in the five desires (form, sound, smell, taste, touch). He told the gatekeeper not to let anyone from outside enter. At that time, the Buddha was begging for food, gradually approaching Virosana's house. He heard the sound of music and told his attendant Ananda. Ananda replied according to the situation. The Buddha said, 'This elder will die in seven days and be reborn in the weeping hell (a hell of weeping). The reason is that the good roots he originally cultivated will be cut off here, and he will not create new ones. Therefore, after death, he will be reborn in hell.' Ananda said to the Buddha, 'Is there
有方便。使彼居士過此七日命不終耶。佛告阿難。無有方便使命不終。但有方便免地獄耳。若彼長者。剃除鬚髮著三法衣。以信堅固出家學道。長者乃得不墮地獄。阿難白言。我今當勸使彼出家。時毗舍離凡諸釋種。常與阿難要言。阿難所言到家。若彼家中。有眠寐者。及以眾事。皆聽阿難使人直入。所以然者。言語柔和語不害人。爾時阿難語守門者。汝可往白之。守門即入。具宣此事。長者即便舍樂速出禮足阿難。白言阿難。愿入我家福度男女。阿難報言。彼如來者知時不妄。記汝長者七日當亡。命終當生啼哭地獄。長者聞是恐怖悲泣。白阿難言。頗有方便令不終耶。阿難報言。無有方便得不終者。但有方便免地獄耳。長者問故。阿難報言。若汝出家便免地獄。時此長者念付家業。后往佛所出家學道。便作是言。七日猶遠。我於今日五欲自娛。清旦當往。阿難至時。著衣持缽入城乞食。至居士家語居士言。今一日已過餘六日在。可時出家。長者報言。我后當往。如是復言。更欲自樂。後日乃往。如是推遷不能自盡。阿難日日常往勸之。至六日滿。前七日朝。阿難復語。乃付家業。與大小別。便至佛所。世尊命阿難。與受具戒。受戒已畢。於前七日後夜命終。生四王天。阿難問佛。得生。何處。佛告阿難。毗羅斯那比
{ "translations": [ "現代漢語譯本：", "阿難問：『有沒有什麼方便之法，能讓那位居士度過這七天而不死呢？』佛陀告訴阿難：『沒有方便之法能使他不死。但有一種方便之法可以免除地獄之苦。如果那位長者剃除鬚髮，穿上三法衣（指出家人的服裝），以堅定的信心出家修道，長者就能不墮入地獄。』阿難稟告說：『我現在就去勸他出家。』", "當時，毗舍離（Vaishali）所有的釋迦（Shakya）族人，常常與阿難約定：『阿難所說的話可以直接傳到家中。如果家中有人正在睡覺或者有其他事情，都允許阿難派人直接進入。』之所以這樣，是因為阿難的言語柔和，不會傷害人。", "當時，阿難告訴守門人：『你可以去稟告。』守門人立即進去，詳細地稟告了這件事。長者立刻放下享樂，迅速出來禮拜阿難，說道：『阿難，希望您能進入我家，為我的家人帶來福祉。』阿難回答說：『如來（Tathagata）知道時機，不會妄語。他預言你這位長者七日後將死，命終后將墮入啼哭地獄（Crying Hell）。』", "長者聽到這些，恐懼悲傷地哭泣，問阿難：『有沒有什麼方便之法，能讓我不死呢？』阿難回答說：『沒有方便之法能讓你不死。但有一種方便之法可以免除地獄之苦。』長者追問原因，阿難回答說：『如果你出家，就能免除地獄之苦。』", "當時，這位長者想著要安排家業，之後去佛陀那裡出家修道，便說：『七天還很長，我今天先享受五欲（指色、聲、香、味、觸五種慾望）之樂，明天早上再去。』阿難到時，穿著袈裟，拿著缽，進入城中乞食，到居士家對居士說：『今天已經過去一天了，還剩下六天，可以及時出家了。』長者回答說：『我以後再去。』像這樣又說：『我還想再享樂一下，後天再去。』這樣推延，不能下定決心。", "阿難每天都去勸他。到了第六天結束，第七天早上，阿難又去說：『現在安排好家業，與家人告別，就去佛陀那裡吧。』世尊（Bhagavan）命令阿難為他授具足戒（指比丘所受的戒律）。受戒完畢，在第七天後的夜裡，長者命終，生到四王天（Heaven of the Four Kings）。阿難問佛陀：『他生到哪裡了？』佛陀告訴阿難：『毗羅斯那比（Virosana Bhikkhu）。』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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丘。命過生四王天。于彼命終。生三十三天。如是流轉人天。經歷九劫。天上人間更互受生於最後身。復來人間。剃除鬚髮。以信堅固。出家學道。成辟支佛。名毗羅斯那。所以然者。此毗羅斯那比丘。受具足戒精進命終如是。阿難梵行果報。所生受福(出毗羅斯那居士五欲娛樂經)。
跋[王*處]就鳥乞羽龍乞珠四
佛住王舍城曠野精舍。有五百比丘。皆乞作房。有估客見比丘來。即閉肆歸家避之。比丘余道邀之相值。仍說果報。教令生信。乃至手撮其頭。強勸佈施。所以然者。令汝得色力壽命。增益功德逮甘露果。估客聞之生信。少多佈施。后見舍利弗。具以是事訴舍利。舍利聞已。說法令喜。還具白佛。佛告營事比丘。過去世時。有比丘。名跋[王處]。止住林中。時釋軍多鳥。亦棲此林。晨暮亂鳴惱于跋[王處]跋[王*處]詣世尊所。頂禮佛足。於一面立。世尊慰問。少病少惱安樂住林中耶。比丘答曰。少病少惱樂住于中。但釋軍多鳥。鳴喚惱亂不得思惟。佛告比丘。汝欲令此鳥一切不來耶。答曰。愿爾。佛言比丘。此鳥來時。汝從眾鳥各乞一毛。比丘依教乞毛。諸鳥各落一毛。朝朝去時如是復乞。時鳥即移異處一宿。不得安樂尋復來還。時比丘復從乞毛。復各與一。眾鳥相謂。沙門乞
【現代漢語翻譯】 現代漢語譯本： 阿難，如果有人壽命終結后，轉生到四王天（佛教六慾天之一，位於須彌山山腰），在那裡壽命終結后，又轉生到三十三天（佛教欲界六天之一，位於須彌山頂）。這樣在天界和人間流轉，經歷九個劫（佛教時間單位，極長的時間），在天上和人間交替受生。在最後一生，又來到人間，剃除鬚髮，以堅定的信心出家學道，最終成就辟支佛（不依佛陀教導而自行悟道的修行者），名為毗羅斯那（Virūrasana）。之所以如此，是因為這位毗羅斯那比丘，受持具足戒（佛教比丘所受的全部戒律），精進修行而命終，阿難，這就是梵行（清凈的行為）的果報，所生之處都能享受福報。（出自《毗羅斯那居士五欲娛樂經》）。
跋[王*處]（Bhadra）就鳥乞羽，龍乞珠四
佛陀住在王舍城（Rājagṛha）的曠野精舍。有五百個比丘，都乞求建造房屋。有個商人看見比丘來了，就關閉店舖回家躲避。比丘在其他路上攔截到他，仍然向他說果報（善惡行為的報應），教導他生起信心，甚至用手抓住他的頭，強行勸他佈施。之所以這樣做，是爲了讓你得到好的容貌、力量和壽命，增長功德，獲得甘露果（涅槃）。商人聽了之後生起信心，多少做了一些佈施。後來他見到舍利弗（Śāriputra），詳細地把這件事告訴了舍利弗。舍利弗聽了之後，為他說法，讓他感到歡喜。然後他把這件事全部告訴了佛陀。佛陀告訴負責營建事務的比丘：過去世的時候，有個比丘，名叫跋[王處]（Bhadra），住在樹林中。當時釋軍多鳥（Śakuntaka bird）也棲息在這片樹林里，早晚不停地鳴叫，擾亂了跋[王處]（Bhadra）。跋[王*處]（Bhadra）前往世尊（佛陀）那裡，頂禮佛足，站在一邊。世尊慰問他：『最近少病少惱，安樂地住在林中嗎？』比丘回答說：『少病少惱，快樂地住在林中。但是釋軍多鳥（Śakuntaka bird）鳴叫喧鬧，擾亂我，使我無法思惟。』佛陀告訴比丘：『你想要讓這鳥全部不來嗎？』回答說：『是的，我希望這樣。』佛陀說：『比丘，這鳥來的時候，你從每隻鳥那裡各乞討一根羽毛。』比丘按照佛陀的教導乞討羽毛，每隻鳥都掉落一根羽毛。每天早上離開的時候都這樣乞討。這時鳥就移到別的地方住了一夜。因為不得安樂，很快又飛回來了。這時比丘又向它們乞討羽毛，它們又各自給了一根。眾鳥互相說道：『這個沙門（出家人）乞討
【English Translation】 English version: Ānanda, if someone, after the end of their life, is reborn in the Four Heavenly Kings Heaven (one of the six desire realms in Buddhism, located on the waist of Mount Sumeru), and after the end of their life there, is reborn in the Thirty-three Heavens (one of the six desire realms in Buddhism, located on the summit of Mount Sumeru). Thus, transmigrating between the heavens and the human realm, experiencing nine kalpas (an extremely long unit of time in Buddhism), alternately being born in the heavens and the human realm. In their final life, they come to the human realm again, shave their head and beard, and with firm faith, leave home to study the Way, eventually becoming a Pratyekabuddha (a practitioner who attains enlightenment on their own without relying on the teachings of a Buddha), named Virūrasana. The reason for this is that this Bhikshu Virūrasana, having upheld the complete precepts (all the precepts observed by Buddhist monks), diligently practiced and passed away, Ānanda, this is the result of pure conduct (Brahmacharya), and wherever they are born, they will enjoy blessings. (From the Virūrasana Layman's Sutra on the Enjoyment of the Five Desires).
Bhadra Asks Birds for Feathers and Dragons for Pearls Four
The Buddha was residing in the wilderness monastery of Rājagṛha. There were five hundred Bhikshus, all begging for materials to build houses. A merchant saw the Bhikshus coming and closed his shop, returning home to avoid them. The Bhikshus intercepted him on another road, still speaking to him about karma (the consequences of good and bad actions), teaching him to generate faith, even grabbing his head and forcibly urging him to give alms. The reason for doing so was to allow you to obtain good looks, strength, and longevity, increase merit, and attain the nectar fruit (Nirvana). The merchant, upon hearing this, generated faith and gave some alms. Later, he met Śāriputra and told him about this matter in detail. Śāriputra, upon hearing this, preached the Dharma to him, making him happy. Then he told the Buddha about the whole thing. The Buddha told the Bhikshu in charge of construction: 'In the past, there was a Bhikshu named Bhadra, who lived in the forest. At that time, a Śakuntaka bird also lived in this forest, constantly chirping morning and evening, disturbing Bhadra. Bhadra went to the World-Honored One (the Buddha), prostrated at his feet, and stood to one side. The World-Honored One asked him: 'Recently, are you free from illness and trouble, and living peacefully in the forest?' The Bhikshu replied: 'I am free from illness and trouble, and living happily in the forest. But the Śakuntaka bird is chirping and noisy, disturbing me and making it impossible for me to contemplate.' The Buddha told the Bhikshu: 'Do you want to make this bird not come at all?' He replied: 'Yes, I wish so.' The Buddha said: 'Bhikshu, when this bird comes, ask each bird for a feather.' The Bhikshu followed the Buddha's instructions and begged for feathers, and each bird dropped a feather. Every morning when they left, they begged in this way. At this time, the birds moved to another place to stay for one night. Because they were not comfortable, they quickly flew back. At this time, the Bhikshu asked them for feathers again, and they each gave one. The birds said to each other: 'This Shramana (ascetic) is begging'
毛不已。恐我不久毛衣都盡。不能復飛。更共議言。此比丘常住林中。我等應去。更求余棲。諸比丘具以白佛言。林中比丘怯劣。喜亂畏惡鳥聲。佛言。不但今日怯劣。過去世時有一龍象。住在林中。大風卒起。吹折樹木。像聞折聲。驚怖奔走。怖心小歇。又蔭余樹。余樹復折。遂復奔走。時天見象念言。此象橫自狂走。即說偈言。
風暴林樹折 龍象驚怖走 假使普天下 龍象何處避
佛言。干時象者。林中比丘是也。佛復告比丘。過去世時。有五百仙人。住雪山中。時一仙人。于別處住。有好泉水。華果茂盛。去是不遠。有薩羅水。水中有龍。龍見仙人威儀庠序。心生愛念來詣仙人。正復值仙結跏趺坐。龍繞仙人七匝。以頭覆其頂上而住。日日如是。唯有食時不來。仙人以龍繞身故。日夜端坐不得休息。身體萎羸便生瘡疥。爾時近處有人居止。供養仙人。詣仙人所。見羸劣疥搔。即問。何故如是。仙人具說上事。又問曰。欲令龍不復來耶。答曰然。復語仙人。是龍咽上有瓔珞寶珠。可從龍索珠。龍法性慳終不相與。龍來便從索珠。龍聞乞此。心即不喜徐舍而去。明日龍來遙說偈曰。
光耀摩尼寶 瓔珞莊嚴身 若龍能施我 乃為善親友
龍偈答曰。
畏失摩尼珠 猶執杖
【現代漢語翻譯】 現代漢語譯本 羽毛不斷掉落，我擔心不久羽毛都要掉光了，不能再飛。大家一起商議說：『這位比丘常住在林中，我們應該離開，另找其他地方棲息。』眾比丘將此事詳細稟告佛陀。佛陀說：『林中的比丘膽小怯懦，喜歡擾亂，害怕惡鳥的聲音。』佛陀說：『不只是現在膽小怯懦，過去世時有一頭龍象，住在林中，突然颳起大風，吹斷樹木。像聽到樹木折斷的聲音，驚恐地奔跑逃走。稍微平靜后，又在其他樹下休息，其他樹又被吹斷，於是又開始奔跑。』當時天神看見這頭象，心想：『這頭象胡亂地狂奔。』於是說偈語道： 『風暴吹折林中樹木，龍象驚恐地奔跑逃走，即使跑遍整個天下，龍象又能躲到哪裡去呢？』 佛陀說：『當時那頭象，就是現在的林中比丘。』佛陀又告訴比丘們：『過去世時，有五百位仙人，住在雪山中。當時有一位仙人，住在別的地方，那裡有好的泉水，花果茂盛。離這裡不遠，有一條薩羅河，河裡有一條龍。龍看見仙人威儀莊重，心生愛慕，前來拜訪仙人。正好遇到仙人結跏趺坐。龍繞著仙人轉了七圈，用頭覆蓋在仙人的頭頂上而住，每天都這樣，只有吃飯的時候不來。仙人因為龍纏繞身體的緣故，日夜端坐不得休息，身體變得虛弱，生了瘡疥。』當時附近有人居住，供養仙人，來到仙人住所，看見仙人虛弱生瘡，就問是什麼緣故。仙人詳細說了上面的事情。那人又問：『想要龍不再來嗎？』仙人回答說：『是的。』那人又告訴仙人：『這條龍的咽喉上有瓔珞寶珠，可以向龍索要寶珠。龍的本性是慳吝，最終不會給你的。龍來的時候，就向它索要寶珠。』龍聽到仙人乞討寶珠，心裡很不高興，慢慢地離開了。第二天龍來的時候，遠遠地說偈語道： 『光芒閃耀的摩尼寶珠，用瓔珞裝飾身體，如果龍能施捨給我，那才是好的親友。』 龍用偈語回答說： 『因為害怕失去摩尼寶珠，就像緊緊握著手杖一樣。』
【English Translation】 English version His feathers kept falling off. I fear that soon all my feathers will be gone, and I won't be able to fly again. They discussed together, saying, 'This Bhikshu (Buddhist monk) always stays in the forest. We should leave and seek another place to dwell.' The Bhikshus reported all of this to the Buddha. The Buddha said, 'The Bhikshus in the forest are timid, easily disturbed, and afraid of the sounds of evil birds.' The Buddha said, 'It's not just today that they are timid. In a past life, there was a dragon-elephant living in the forest. A great wind suddenly arose, breaking trees. The elephant heard the sound of the trees breaking and ran away in terror. After calming down a little, it rested under another tree, but that tree also broke, so it ran away again.' At that time, a Deva (god) saw the elephant and thought, 'This elephant is running wildly on its own.' So he spoke this verse: 'The storm breaks the trees in the forest, the dragon-elephant runs in fear. Even if it runs all over the world, where can the dragon-elephant hide?' The Buddha said, 'That elephant at that time is the Bhikshu in the forest now.' The Buddha then told the Bhikshus, 'In a past life, there were five hundred Rishis (sages) living in the Himalayas. At that time, one Rishi lived in a separate place where there was a good spring and abundant flowers and fruits. Not far from there was the Salila River, and in the river lived a Naga (dragon). The Naga saw the Rishi's dignified demeanor and developed affection for him, so it came to visit the Rishi. It happened to find the Rishi sitting in the lotus position. The Naga circled the Rishi seven times and rested its head on top of the Rishi's head, doing this every day, except when it was time to eat. Because the Naga was wrapped around his body, the Rishi had to sit upright day and night without rest, and his body became weak and developed scabies.' At that time, someone living nearby who provided for the Rishi came to the Rishi's dwelling and saw that he was weak and scratching his scabs, so he asked what the reason was. The Rishi explained the above situation in detail. The person then asked, 'Do you want the Naga to stop coming?' The Rishi replied, 'Yes.' The person then told the Rishi, 'There is a necklace jewel on the Naga's throat. You can ask the Naga for the jewel. The Naga's nature is stingy and it will ultimately not give it to you. When the Naga comes, ask it for the jewel.' When the Naga heard the Rishi begging for the jewel, it was very unhappy and slowly left. The next day, when the Naga came, it said this verse from afar: 'The radiant Mani (jewel) jewel, adorns the body with a necklace, if the Naga can give it to me, then it would be a good friend.' The Naga replied with a verse: 'Fearing the loss of the Mani jewel, I hold onto it like a staff.'
呼狗 寶珠不可得 更不來看汝 上饌及眾寶 由此摩尼尊 是終不可得 何故慇勤求 多求親愛離 由是更不來
時有天人。于虛空中。說偈曰。
厭薄所以生 皆由多求故 梵志貪相現 龍則潛于淵
佛告諸營事比丘。龍像是畜生。尚惡多求。豈況於人。汝等比丘。莫為多營事廣索無厭。令彼信心婆羅門居士。苦惱舍財(出僧祇律第七卷又出彌沙塞律第三卷又不合同)。
耶舍因年饑犯欲母為通致佛說往行五
時佛與五百比丘。到跋耆國。住毗舍離城。人民饑饉五穀不熟。死者縱橫乞食難得。城中長者名曰耶舍。耶捨出家乞食難得。多還家覓食。母告之言。汝甚為大苦。我家財物不少。恣汝所用。汝婦猶存。當共生活。恣汝佈施供養三寶。如是至三。耶舍不從。母復告之。汝若不樂五欲。但乞我種以續系嗣。令我死沒後財物不沒官耳。耶舍答言。欲令留種者。今奉此敕。母疾入告。新婦曰好。嚴莊及一相見。婦即有身。后遂生男因名續種。世人謂之。乃至財物皆云續種。耶舍聞已。大自慚愧。即白舍利弗。舍利弗以白世尊。耶舍與舍利弗共至佛所。具以白佛。佛言。耶舍比丘。僧中未曾有此。汝愚癡人。開大罪門。佛言。其不但今日於我法中即諸陋患。過去
【現代漢語翻譯】 現代漢語譯本 呼狗 寶珠不可得，更不來看汝。 上饌及眾寶，由此摩尼尊（如意寶珠）。 是終不可得，何故慇勤求？ 多求親愛離，由是更不來。
時有天人，于虛空中，說偈曰：
厭薄所以生，皆由多求故。 梵志（婆羅門修行者）貪相現，龍則潛于淵。
佛告諸營事比丘（負責僧團事務的比丘）：龍像是畜生，尚惡多求，豈況於人？汝等比丘，莫為多營事廣索無厭，令彼信心婆羅門居士，苦惱舍財（出自《僧祇律》第七卷，又出自《彌沙塞律》第三卷，但不完全相同）。
耶舍因年饑犯欲，母為通致，佛說往行五
時佛與五百比丘，到跋耆國，住毗舍離城。人民饑饉，五穀不熟，死者縱橫，乞食難得。城中長者名曰耶舍（人名）。耶捨出家乞食難得，多還家覓食。母告之言：汝甚為大苦，我家財物不少，恣汝所用。汝婦猶存，當共生活。恣汝佈施供養三寶。如是至三。耶舍不從。母復告之：汝若不樂五欲，但乞我種以續系嗣，令我死沒後財物不沒官耳。耶舍答言：欲令留種者，今奉此敕。母疾入告，新婦曰好。嚴莊及一相見，婦即有身。后遂生男，因名續種。世人謂之，乃至財物皆云續種。耶舍聞已，大自慚愧。即白舍利弗（佛陀十大弟子之一）。舍利弗以白世尊。耶舍與舍利弗共至佛所，具以白佛。佛言：耶舍比丘，僧中未曾有此。汝愚癡人，開大罪門。佛言：其不但今日於我法中即諸陋患，過去
【English Translation】 English version Calling a Dog 'A precious pearl cannot be obtained, so I won't come to see you again.' 'Fine food and many treasures are due to this Mani jewel (wish-fulfilling jewel).' 'It is ultimately unattainable, so why seek it so diligently?' 'Seeking too much leads to separation from loved ones, therefore I won't come again.'
At that time, a Deva (celestial being) in the empty sky spoke this verse:
'Dislike arises because of excessive seeking.' 'When the Brahman (a Brahmin ascetic) shows signs of greed, the dragon hides in the deep.'
The Buddha told the Bhikshus (monks) engaged in affairs: 'Even animals like dragons and elephants dislike excessive seeking, how much more so should humans? You Bhikshus, do not be excessively engaged in affairs, seeking without end, causing faithful Brahmin householders to suffer and give up their wealth (from the seventh volume of the Sanghika-vinaya and also the third volume of the Mahisasaka-vinaya, but they are not completely the same).'
Yasha committed lust due to famine, his mother facilitated it, the Buddha spoke of past deeds five
At that time, the Buddha, with five hundred Bhikshus, arrived in the Vajjian country and stayed in the city of Vaishali. The people were suffering from famine, the five grains did not ripen, people were dying everywhere, and it was difficult to beg for food. A wealthy man in the city was named Yasha (a personal name). Yasha, having left home, found it difficult to beg for food, so he often returned home to seek food. His mother told him: 'You are suffering greatly. My family has no shortage of wealth, use it as you please. Your wife is still alive, you should live together. Freely give alms and make offerings to the Triple Gem.' This happened three times. Yasha did not comply. His mother then told him: 'If you do not enjoy the five desires, then at least grant me offspring to continue the lineage, so that after my death, the wealth will not be confiscated by the government.' Yasha replied: 'If you wish to have offspring, I now obey this command.' His mother quickly went to tell the new bride, who said 'Good.' They dressed up and met once, and the wife became pregnant. Later, she gave birth to a son, who was named 'Continuing the Lineage.' People called him that, and even referred to wealth as 'Continuing the Lineage.' Upon hearing this, Yasha felt great shame. He immediately told Shariputra (one of the Buddha's ten great disciples). Shariputra then told the World Honored One. Yasha and Shariputra together went to the Buddha's place and told the Buddha everything. The Buddha said: 'Bhikshu Yasha, this has never happened in the Sangha. You foolish person, you have opened a great gate of sin.' The Buddha said: 'It is not only today that such shameful things have occurred in my Dharma, but also in the past.'
世時。生光音天。此世界初成時。有一人。輕躁貪慾。先來食此地味。其餘眾生轉相效習。心生耽著。身體沉重因起欲。退去神通光明即滅。因茲以後日月生焉。輕躁眾生耶舍是也。其母非直今日誘誑其子。過去已曾告諸比丘。時國名迦尸。城名波羅奈。王子大名稱。佈施持戒以道化世。第一夫人觀察星宿。見一金色鹿王。從南方來陵虛北逝。夫人念言。取得此皮持作褥者死無遺恨。若不得者用作王夫人。為即脫瓔珞著垢弊衣。入憂惱房。王看事意還覓之。即問侍者。侍者答言。夫人向入憂惱房住。王便往問誰犯汝者。默不答。王使人問之。又復不答。覆命宿舊青衣。多諸方便者種種說化之。答曰。無犯我者。別有所憶故不語耳。因敘見金色鹿。愿得其皮持以為褥。青衣白王。王問群臣。誰能得者。乃集諸獵師告。急覓。獵師僉曰。未嘗聞名。況復見之。敕繫牢獄。時有一獵師。名耐阇。勇健多力走及奔獸。仰射飛鳥箭無空落。自惟無罪而見囚。執說計問曰。頗有見聞者不。王言。卿可自問夫人。夫人答言。我于樓上見。從南方來陵虛北逝。獵師善相禽獸。乃知鹿宿南食北。于食處求之。時獵師持弓矢漸次北行。前到雪山。山有仙人。藏諸獵具。諸仙人所。作禮問訊。命令就坐。設諸漿果。獵師言。止此久近。仙人答
【現代漢語翻譯】 現代漢語譯本 世時（那時）。生光音天（一種天界）。此世界初成時，有一個人，輕浮急躁且貪婪，率先來食用這片土地上的美味。其餘眾生互相效仿學習，心中產生迷戀執著，身體變得沉重，因此產生了慾望。失去了神通，光明也隨之消失。從此以後，日月才得以產生。這個輕浮急躁的眾生就是耶舍（Yasa） 。他的母親不僅僅是今天才誘騙她的兒子，過去也曾欺騙過眾比丘。 當時國家名叫迦尸（Kasi），城市名叫波羅奈（Varanasi）。王子名叫大名稱（Mahanama），通過佈施、持戒來教化世人。第一夫人觀察星象，看到一隻金色的鹿王，從南方凌空向北方飛去。夫人心想，如果能得到這張鹿皮做褥子，死也無遺憾。如果得不到，我寧願不做王夫人。於是她脫下瓔珞，穿上破舊的衣服，進入憂惱房。國王處理完政事回來尋找她，就問侍者。侍者回答說，夫人剛才進入憂惱房了。國王便前去詢問是誰冒犯了她。夫人沉默不答。國王派人去問她，她仍然不回答。又命令年老的青衣（女官），用各種方法勸說開導她。夫人回答說，沒有人冒犯我，只是因為心中有所思念，所以不說話罷了。於是敘述了自己看到金色鹿，希望得到它的皮做褥子的事情。青衣稟告了國王。國王詢問群臣，誰能得到鹿皮。於是召集了各位獵師，命令他們趕緊尋找。獵師們都說，從未聽說過，更別說見過了。國王下令將他們關入牢獄。當時有一位獵師，名叫耐阇（Nata），勇猛強健，奔跑速度能趕上野獸，仰射飛鳥百發百中。他心想自己無罪卻被囚禁，於是詢問原因。國王說，你可以自己去問夫人。夫人回答說，我在樓上看到它從南方凌空向北方飛去。獵師擅長觀察禽獸的習性，於是知道鹿的習性是向陽而食，於是便在鹿進食的地方尋找它。當時獵師拿著弓箭，逐漸向北方走去，來到了雪山。山上有仙人，他將獵具藏了起來。到了眾仙人居住的地方，行禮問候，仙人命令他坐下，並準備了各種果汁和水果。獵師問，您在這裡住了多久了？仙人回答說
【English Translation】 English version At that time. Born in Abhasvara heaven (a realm of light and sound). When this world was first formed, there was a person who was frivolous, impetuous, and greedy, who was the first to eat the delicacies of this land. The rest of the beings imitated and learned from each other, and their hearts became attached and obsessed, and their bodies became heavy, thus giving rise to desire. They lost their supernatural powers, and their light disappeared. From then on, the sun and moon were produced. This frivolous and impetuous being was Yasa. His mother not only deceived her son today, but also deceived the bhikkhus in the past. At that time, the country was called Kasi, and the city was called Varanasi. The prince was called Mahanama, and he taught the world through generosity and adherence to precepts. The first lady observed the stars and saw a golden deer king flying from the south to the north. The lady thought to herself, if I could get this deer skin to make a mattress, I would have no regrets even if I died. If I can't get it, I would rather not be the king's wife. So she took off her jewelry, put on ragged clothes, and entered the chamber of sorrow. When the king finished dealing with state affairs and came back to look for her, he asked the attendant. The attendant replied that the lady had just entered the chamber of sorrow. The king went to ask who had offended her. The lady remained silent. The king sent someone to ask her, but she still did not answer. He also ordered the old Qingyi (female official) to persuade and enlighten her in various ways. The lady replied that no one had offended her, but she was just thinking about something in her heart, so she did not speak. So she narrated that she saw the golden deer and hoped to get its skin to make a mattress. Qingyi reported to the king. The king asked his ministers who could get the deer skin. So he summoned the hunters and ordered them to find it quickly. The hunters all said that they had never heard of it, let alone seen it. The king ordered them to be imprisoned. At that time, there was a hunter named Nata, who was brave and strong, and could run as fast as a beast, and could shoot flying birds with every arrow. He thought to himself that he was innocent but was imprisoned, so he asked the reason. The king said that you can ask the lady yourself. The lady replied that she saw it from the tower flying from the south to the north. The hunter was good at observing the habits of birds and beasts, so he knew that the deer's habit was to eat facing the sun, so he looked for it where the deer ate. At that time, the hunter took his bow and arrows and gradually walked north, and came to the snow mountain. There were immortals in the mountain, and he hid his hunting tools. When he arrived at the place where the immortals lived, he saluted and greeted them, and the immortals ordered him to sit down and prepared various juices and fruits. The hunter asked, how long have you lived here? The immortal replied
曰已歲數。獵師言。頗嘗奇異事不答曰。此山南有一樹。名尼拘律。常有金色鹿王。飛來在上食其葉。仙人示路。至樹下見。樹扶疏葉覆彌廣。俄而見鹿。猶如雁王陵虛而來。止於樹上食葉。既飽便復飛去。還以白王。非網矢所及。無由得之。卿可自往白夫人。夫人謂獵師言。汝可將蜜涂峰葉。次來向下及張網鞙。處鹿尋蜜。香食葉漸。下到其鞙處。為鞙所得。生驅將去。仙人遙見曰。咄哉禍酷。雖能乘虛。而不能免惡人之手。仙人說偈曰。
世間之大惡 莫過於香味 欺誑凡夫人 及諸林野獸 因風著香味 受斯苦惱患
獵師以蜜涂樹葉。食之將還。王聞鹿至。燒香迎著。夫人見之。前抱鹿王。以著污染情重。令此鹿王金色即滅。王告夫人此鹿金色忽然變滅。當如之何。夫人言。此金是無施之物。放之令去。金色鹿者。耶舍是也。夫人者耶舍母是。受諸苦惱貪著於今(出僧祇律第一卷)。
難提比丘為欲所染說其宿行並鹿斑童子六
佛在舍衛城。有比丘名難提。行住坐臥心常念定。過七年已退失禪定。復依樹下還習正受欲求本定。魔伺其便變為女人端正無比。于其前住而語之曰。比丘共我行淫來。難提言。惡邪速滅。惡邪速滅。口雖發言而目不視。第二第三皆亦如是。天女即脫衣
【現代漢語翻譯】 現代漢語譯本： 曰已歲數（已經上了年紀）。獵師說：『可曾遇到什麼奇異的事情？』回答說：『這座山的南面有一棵樹，名叫尼拘律樹（榕樹）。經常有一隻金色的鹿王，飛來在樹上吃它的葉子。』仙人指路，（獵師）到了樹下看見，樹木枝葉繁茂，覆蓋範圍很廣。一會兒就看見那隻鹿，好像大雁之王一樣從空中飛來，停在樹上吃葉子。吃飽后就又飛走了。』（獵師）回去把情況告訴了國王，（國王說）『不是用網和箭能夠得到的，沒有辦法得到它。你可以親自去告訴夫人。』夫人對獵師說：『你可以把蜂蜜塗在樹頂的葉子上，然後從上到下張開網和繩套。鹿尋找蜂蜜，聞到香味吃葉子，漸漸地，（它）就會下到有繩套的地方，被繩套抓住。活生生地把它趕來。』仙人在遠處看見，說：『唉，真是禍患慘烈啊！雖然能夠乘風飛行，卻不能免於惡人的手掌。』仙人說了偈語： 『世間最大的罪惡，莫過於香味；欺騙愚昧的凡夫俗子，以及山林原野的野獸；因為貪戀香味，遭受這樣的痛苦和災難。』 獵師用蜂蜜塗在樹葉上。（鹿）吃了蜂蜜，將要回去的時候，國王聽說鹿來了，焚香迎接。（夫人）看見了，上前擁抱鹿王，因為沾染了污穢，情慾深重，使得這隻鹿王的金色立刻消失了。國王告訴夫人：『這隻鹿的金色忽然消失了，應該怎麼辦？』夫人說：『這金色是無施之物（不純潔的），放它走吧。』金色的鹿，就是耶舍（Yashas，人名）啊。夫人，就是耶舍的母親。因為遭受各種痛苦，貪戀執著直到現在（出自《僧祇律》第一卷）。 難提比丘（Nanda Bhikkhu）因為情慾所染，講述他過去的行為，以及鹿斑童子（Mrigalaksha，人名）的故事。 佛陀在舍衛城（Shravasti）。有一位比丘名叫難提（Nanda）。行走、站立、坐著、躺著，心中常常想著禪定。過了七年，（他）退失了禪定。又依靠在樹下，重新修習正受，想要尋求原來的禪定。魔（Mara）伺機，變成一個無比端正的女人，在他的面前站著，對他說：『比丘，和我行淫吧。』難提說：『邪惡的東西，快點消失！邪惡的東西，快點消失！』口中雖然這樣說，眼睛卻不看她。第二次、第三次，都像這樣。天女就脫掉了衣服。
【English Translation】 English version: He was already old. The hunter said, 'Have you ever encountered anything strange?' He replied, 'There is a tree south of this mountain called the Nigrodha tree (banyan tree). A golden Deer King often flies to it and eats its leaves.' A sage showed the way, and (the hunter) arrived at the tree and saw that it was lush with leaves covering a wide area. Soon he saw the deer, like a goose king, flying through the air and landing on the tree to eat the leaves. Once full, it flew away again.' (The hunter) returned and told the king, '(It) cannot be obtained with nets and arrows; there is no way to get it. You can go and tell the queen yourself.' The queen said to the hunter, 'You can smear honey on the leaves at the top of the tree, then spread nets and snares from top to bottom. The deer will seek the honey, smell the fragrance, and eat the leaves, gradually descending to where the snares are, and be caught. Drive it away alive.' The sage saw this from afar and said, 'Alas, what a terrible disaster! Although it can fly through the air, it cannot escape the hands of evil people.' The sage spoke a verse: 'The greatest evil in the world is fragrance; it deceives foolish ordinary people, as well as the beasts of the forests and fields; because of craving fragrance, they suffer such pain and calamity.' The hunter smeared honey on the tree leaves. (The deer) ate the honey, and as it was about to return, the king heard that the deer had arrived and burned incense to welcome it. (The queen) saw it, stepped forward, and embraced the Deer King, and because of being stained with impurity and heavy desire, the golden color of the Deer King immediately disappeared. The king told the queen, 'The golden color of this deer has suddenly disappeared; what should we do?' The queen said, 'This gold is an impure thing; let it go.' The golden deer was Yashas (Yashas, a name). The queen was Yashas's mother. Suffering all kinds of pain, clinging to attachments until now (from the first volume of the Samghika-vinaya). Nanda Bhikkhu (Nanda Bhikkhu), defiled by desire, recounts his past deeds, as well as the story of the boy Mrigalaksha (Mrigalaksha, a name). The Buddha was in Shravasti (Shravasti). There was a bhikkhu named Nanda (Nanda). Walking, standing, sitting, and lying down, his mind was always thinking of meditation. After seven years, he lost his meditation. He leaned against a tree again, re-practicing right concentration, wanting to seek his original meditation. Mara (Mara) seized the opportunity and transformed into an incomparably beautiful woman, standing in front of him, and said to him, 'Bhikkhu, come and commit sexual acts with me.' Nanda said, 'Evil thing, disappear quickly! Evil thing, disappear quickly!' Although he said this, his eyes did not look at her. The second and third times were the same. The heavenly woman then took off her clothes.
露形立難提前。難提見其形相欲心染著。爾時天女漸漸卻行。難提喚言。汝可小住。天女疾至祇洹塹中。塹有死馬。天女於此隱形不現。難提欲心熾盛。即淫此死馬。欲心息已自念不善。即脫法衣而往祇洹。語比丘言。我犯重罪。比丘即問因緣。難提具說。比丘以事白佛。佛令驅出。比丘白佛言。難提久修梵行。云何為女所惑。佛言。難提不但今為女所惑。過去亦然。過去世時南方阿槃提國有迦葉氏。外道出家聰明博識。助王理國。王執國法拷治奸賊。外道念言。我已出家。云何共王詳斷此事。即白王言。我欲出家王言。師已出家。云何方言我欲出家。答言。我今預此種種刑法。何名出家。我今欲依仙法出家。王言可爾。即于百巖山造立精舍。修習仙法得五神通。忽因小行不凈流出。時有牝鹿。飲此小便舐其產門。即便有胎產一小兒。仙人往看見鹿生兒。怪而唸曰。云何畜生而生於人。入定觀之。知是其子收而養之。依母生故體斑似鹿。故名鹿斑。仙人念言。敗正毀德莫過女人。於是教以禪定。化以五通。為說偈言。
一切眾生類 靡不歸於死 隨其業所趣 自受其果報 為善者生天 惡行入地獄 行道修梵行 漏盡得泥洹
爾時仙人即便命終。於是童子凈修梵行。獲五神通。釋提桓因
【現代漢語翻譯】 現代漢語譯本 露形立於難提（Nandī）之前。難提見其形相，生起欲心染著。爾時天女漸漸後退。難提呼喚道：『你可以稍微停留。』天女迅速到達祇洹（Jetavana）的壕溝中。壕溝里有一匹死馬。天女在此隱去身形，不再顯現。難提慾火中燒，便與這死馬行淫。慾望平息后，他自念不善，隨即脫下法衣前往祇洹，對比丘說：『我犯了重罪。』比丘便問其緣由。難提詳細述說。比丘將此事稟告佛陀。佛陀命人將其驅逐。比丘對佛陀說：『難提長期修行梵行，為何會被女人迷惑？』佛陀說：『難提不僅今生為女人所惑，過去也是如此。』過去世時，南方阿槃提（Avanti）國有一位迦葉氏（Kāśyapa），以外道身份出家，聰明博識，幫助國王治理國家。國王依照國法拷打審問奸賊。外道心想：『我已經出家，為何還要與國王一起商議決斷此事？』便對國王說：『我想要出家。』國王說：『你已經出家，為何又說想要出家？』回答說：『我現在預先參與這些種種刑罰，怎能算是出家？我現在想要依照仙法出家。』國王說：『可以。』便在百巖山建造精舍，修習仙法，獲得五神通。忽然因為小行不凈而流出精液。當時有一隻母鹿，飲用了這些小便，舔舐其產門，隨即懷孕生下一個小兒。仙人前往看見鹿生下孩子，感到奇怪，心想：『為何畜生會生下人？』入定觀察，得知是自己的兒子，便收養了他。因為依母而生，身體有斑紋像鹿，所以名叫鹿斑（Migaloma）。仙人想到：『敗壞正道，毀壞德行，沒有比女人更甚的了。』於是教他禪定，用五神通來教化他，為他說偈語： 『一切眾生類，靡不歸於死，隨其業所趣，自受其果報，為善者生天，惡行入地獄，行道修梵行，漏盡得泥洹（Nirvana）。』 當時仙人便命終。於是童子清凈修行梵行，獲得五神通。釋提桓因（Śakro devānām indraḥ）。
【English Translation】 English version She revealed her form and stood before Nandī. Nandī, seeing her appearance, developed lustful desires and became attached. At that moment, the celestial maiden gradually retreated. Nandī called out, 'Please stay a little longer.' The celestial maiden quickly reached the moat of Jetavana (Jetavana). In the moat was a dead horse. The celestial maiden concealed her form there and disappeared. Nandī, with his lustful desires ablaze, then engaged in sexual intercourse with the dead horse. After his desire subsided, he reflected on his unwholesome act. He immediately removed his monastic robes and went to Jetavana, saying to the monks, 'I have committed a grave offense.' The monks then asked him the cause. Nandī explained in detail. The monks reported the matter to the Buddha. The Buddha ordered him to be expelled. The monks said to the Buddha, 'Nandī has long practiced the Brahmacarya (Brahmacarya), how could he be deluded by a woman?' The Buddha said, 'Nandī is not only deluded by a woman in this life, but also in the past.' In a past life, in the southern country of Avanti (Avanti), there was a Kāśyapa (Kāśyapa) who had renounced the world as a heretic. He was intelligent and knowledgeable, and he assisted the king in governing the country. The king, according to the laws of the country, tortured and interrogated treacherous thieves. The heretic thought, 'I have already renounced the world, why should I deliberate and decide on this matter with the king?' He then said to the king, 'I wish to renounce the world.' The king said, 'You have already renounced the world, why do you say you wish to renounce the world?' He replied, 'I am now involved in these various punishments, how can this be called renunciation? I now wish to renounce the world according to the ways of the immortals.' The king said, 'Very well.' He then built a hermitage on Mount Baiyan and practiced the ways of the immortals, attaining the five supernormal powers. Suddenly, due to a minor act of impurity, semen was discharged. At that time, there was a female deer who drank this urine and licked her vulva, and she became pregnant and gave birth to a small child. The immortal went to see the deer give birth to the child, and he was surprised, thinking, 'How can a beast give birth to a human?' He entered into meditation and realized that it was his son, so he took him in and raised him. Because he was born of a mother, his body had spots like a deer, so he was named Migaloma (Migaloma). The immortal thought, 'Nothing is worse than women for ruining the right path and destroying virtue.' Therefore, he taught him meditation and used the five supernormal powers to teach him, reciting this verse for him: 'All beings without exception, inevitably return to death, according to their karma, they receive their own karmic retribution, those who do good are born in heaven, those who do evil enter hell, those who practice the path and cultivate the Brahmacarya (Brahmacarya), with the exhaustion of defilements, attain Nirvana (Nirvana).' At that time, the immortal then passed away. Thereupon, the boy purely practiced the Brahmacarya (Brahmacarya), attaining the five supernormal powers. Śakro devānām indraḥ (Śakro devānām indraḥ).
。乘白龍象案行世間。誰有孝順父母供養沙門婆羅門。又能佈施持戒修梵行者。案行世界時見是仙人童子。天帝念言。若是童子。欲求帝釋梵王皆悉能得。宜應早壞。乃設方便乃扣法鼓。百千天子皆悉來集。帝釋告言。閻浮提中有一仙人童子。名曰鹿斑。有大功德。欲便壞之。時諸天子聞此不樂。便自念言。壞此人者。將減損諸天眾。增益阿修羅。有一天子而唱是言。誰應行者。時有答言。是天女應行。即便召之。應時百千天女皆悉來集。有一天女。名阿藍浮。其發雜色發有四色。青黃赤白故名雜色。差此天女往閻浮提。壞鹿斑童子。時彼天女白帝釋言。我自昔已來。數壞人梵行。令失神通。愿更遣余天女端正嚴好令人樂者。時帝釋復于眾中種種說偈勸喻天女。於是天女即壞仙人童子。佛告諸比丘。爾時仙人童子豈異人乎。即今禪難提是。天女阿藍浮者。今此天女是(出僧祇律第一卷)。
闡陀昔經為奴叛遠從學教授五百童子七
佛住俱舍彌國。爾時長老闡陀。惡性難語。諸比丘乃至於僧中三諫。猶故不止。比丘白佛。佛言。過去時有長者子。有一奴字阿摩由。為性兇惡。爾時長者子與諸婆羅門子游戲園林。諸從人輩皆在園門外住。時阿摩由在園門外打諸從人。時諸從人被打者。各告其主。時諸婆羅門子
【現代漢語翻譯】 乘著白龍象巡行世間。誰有孝順父母，供養沙門（出家求道者）婆羅門（祭司），又能佈施、持戒、修梵行（清凈的行為）的人，巡行世界時會見到這位仙人童子。天帝（帝釋天）心想：『如果是這個童子，想要得到帝釋天或梵天（創造神）的地位，都能輕易得到。應該及早破壞他的修行。』於是設下方便，敲響法鼓。成百上千的天子都來聚集。帝釋天告訴他們：『在閻浮提（我們所居住的這個世界）中，有一個仙人童子，名叫鹿斑（Lūbān），有很大的功德，我想破壞他。』當時諸位天子聽到這些話都不高興，心想：『破壞這個人，將會減少諸天的數量，增加阿修羅（非天）的數量。』有一位天子站出來說：『誰應該去執行這個任務呢？』有人回答說：『應該讓天女去。』於是就召集天女。立刻成百上千的天女都來聚集。有一位天女，名叫阿藍浮（Ālánfú），她的頭髮是雜色的，有青、黃、赤、白四種顏色，所以叫雜色。派遣這位天女前往閻浮提，去破壞鹿斑童子的修行。當時那位天女對帝釋天說：『我從前已經多次破壞別人的梵行，使他們失去神通。希望您能派遣其他更加端莊美麗、令人喜愛的天女去。』當時帝釋天又在眾人之中，用各種偈語勸說天女。於是天女就去破壞了仙人童子的修行。佛陀告訴諸位比丘：『當時的仙人童子難道是別人嗎？就是現在的禪難提（Chánnántí）。天女阿藍浮，就是現在的這位天女。』（出自《僧祇律》第一卷）
闡陀（Chǎntuó）過去曾經做奴隸，背叛主人，遠離家鄉，跟隨老師教授五百個童子
佛陀住在俱舍彌國（Jùshěmí guó）。當時長老闡陀，性格惡劣，難以溝通。諸位比丘甚至在僧團中三次勸諫他，他仍然不停止。比丘們稟告佛陀。佛陀說：『過去的時候，有一位長者的兒子，有一個奴隸名叫阿摩由（Āmóyóu），天性兇惡。當時長者的兒子和諸位婆羅門（祭司）的兒子在園林中游玩。他們的隨從都等候在園門外。當時阿摩由在園門外毆打這些隨從。這些被打的隨從，各自告訴他們的主人。當時諸位婆羅門（祭司）的兒子
【English Translation】 Riding on a white dragon elephant, he travels through the world. Whoever is filial to their parents, makes offerings to Śramaṇas (ascetics) and Brahmins (priests), and is able to practice giving, uphold precepts, and cultivate pure conduct (Brahmacarya), will see this immortal child when traveling through the world. The Deva King (Śakra/Indra) thought: 'If this child desires to attain the position of Śakra or Brahmā (the creator god), he can easily do so. We should destroy his practice early.' Therefore, he devised a plan and struck the Dharma drum. Hundreds of thousands of Devas gathered. Śakra told them: 'In Jambudvīpa (the world we live in), there is an immortal child named Lūbān, who has great merit. I want to destroy him.' At that time, the Devas were unhappy upon hearing this, thinking: 'Destroying this person will decrease the number of Devas and increase the number of Asuras (demi-gods).' One Deva stood up and said: 'Who should carry out this task?' Someone replied: 'A Deva maiden should go.' So, the Devas were summoned. Immediately, hundreds of thousands of Deva maidens gathered. There was a Deva maiden named Ālánfú, whose hair was of mixed colors, having four colors: blue, yellow, red, and white, hence the name 'mixed colors.' She was sent to Jambudvīpa to destroy the practice of the child Lūbān. At that time, the Deva maiden said to Śakra: 'In the past, I have repeatedly destroyed the Brahmacarya of others, causing them to lose their supernatural powers. I hope you can send other Deva maidens who are more beautiful and pleasing.' At that time, Śakra again persuaded the Deva maiden with various verses in the assembly. Thereupon, the Deva maiden went and destroyed the practice of the immortal child. The Buddha told the Bhikṣus (monks): 'Was the immortal child of that time someone else? He is the current Chánnántí. The Deva maiden Ālánfú is the current Deva maiden.' (From the first volume of the Saṃghika-vinaya)
Chǎntuó, in the past, was a slave who betrayed his master, left his home, and followed a teacher who taught five hundred children.
The Buddha was residing in Kuśāmbī. At that time, the elder Chǎntuó was of bad character and difficult to communicate with. The Bhikṣus even admonished him three times in the Saṃgha (community), but he still did not stop. The Bhikṣus reported to the Buddha. The Buddha said: 'In the past, there was the son of a wealthy man who had a slave named Āmóyóu, who was by nature fierce and evil. At that time, the son of the wealthy man and the sons of the Brahmins (priests) were playing in the garden. Their attendants were all waiting outside the garden gate. At that time, Āmóyóu was outside the garden gate beating the attendants. Those attendants who were beaten each told their masters. At that time, the sons of the Brahmins (priests)'
盡出呵之。時阿摩由不受其語。答諸婆羅門子言。不隨汝語。我大家子來呵我者當受其語。遂打不止。即來告阿摩由主。阿摩由主生得天眼。觀是斗處。下有金銀伏藏。其地兇故使其鬥耳。即往呵之。時奴即止。佛告諸比丘。爾時長者子豈異人乎。即我身是。爾時阿摩由者。今闡陀比丘是又過去世時。有弗盧醯大學婆羅門。為國王師常教童子。時婆羅門家生一奴。名迦羅呵。常使供給諸童子。是奴利根聞說法言盡能憶持。此奴一時共諸童子小有慊恨。便走他國。詐自稱言。我是弗盧醯婆羅門子。字耶若達多。語此國王師婆羅門言。我是波羅奈國王師弗盧醯子。故來至此。欲投大師學婆羅門法。師答言可爾。是奴聰明本已曾聞。今復重聞聞悉能持。其師大喜。即令教授門徒五百童子言。汝代我教授。我當往來王家。是師婆羅門無有男兒。唯有一女。便作是念。今可以女妻耶若達多。當在我家便如我子。即告之曰。耶若達多汝莫還彼國。我今以女妻汝。答言。從教。即與女在家。如兒共作生活。家漸豐富。是耶若達多為飲食不佳。即便大怒。妻甚敬之。伺覓彼人而未能得。時彼弗盧醯婆羅門具聞奴在彼。作是念。我奴迦羅呵。逃在他國。當往捉來。或可得奴。直便詣彼國。時耶若達多。與諸門徒詣園林遊戲。在於中路逢其
【現代漢語翻譯】 現代漢語譯本 盡情地呵斥他們。當時，阿摩由（Amoyu）不聽他們的話，回答那些婆羅門子說：『我不聽你們的，只有我的長輩來呵斥我，我才會聽。』於是繼續毆打不止。那些婆羅門子就去告訴阿摩由的主人。阿摩由的主人生來就有天眼，觀察到爭鬥的地方，地下有金銀寶藏，因為那地方不吉利，才導致他們爭鬥。於是就前去呵斥他們，奴隸這才停止。佛告訴眾比丘：『當時的那個長者子難道是別人嗎？就是我的前身。當時的阿摩由，就是現在的闡陀（Chanda）比丘。』 又在過去世時，有一位弗盧醯（Phrluhi）大學婆羅門，擔任國王的老師，經常教導童子。當時，婆羅門家生了一個奴隸，名叫迦羅呵（Kalaha），經常讓他供給童子。這個奴隸非常聰明，聽到說法都能記住。這個奴隸有一次和童子們發生了一些不愉快，就逃到其他國家，假稱自己是弗盧醯婆羅門之子，名叫耶若達多（Yajnadatta）。他對那個國家的國王的老師婆羅門說：『我是波羅奈（Varanasi）國王的老師弗盧醯的兒子，特地來這裡，想投奔大師學習婆羅門法。』老師回答說：『可以。』這個奴隸本來就很聰明，又曾經聽過，現在再次聽到，全部都能記住。他的老師非常高興，就讓他代替自己教授門徒五百童子，說：『你代替我教授，我將往來於王家。』 這位老師婆羅門沒有兒子，只有一個女兒，就想：『現在可以把女兒嫁給耶若達多，讓他留在我們家，就像我的兒子一樣。』於是告訴他：『耶若達多，你不要回你的國家了，我現在把女兒嫁給你。』耶若達多回答說：『聽從您的安排。』於是就和他的女兒在家，像兒子一樣一起生活，家境漸漸富裕。這個耶若達多因為飲食不好，就非常生氣。他的妻子非常尊敬他，一直在尋找他的破綻，但沒有找到。 當時，弗盧醯婆羅門聽說奴隸在那裡，就想：『我的奴隸迦羅呵逃到其他國家了，我應該去把他抓回來，或許還能得到一個奴隸。』於是就直接前往那個國家。當時，耶若達多和他的門徒們去園林遊玩，在路上遇到了他的...
【English Translation】 English version He scolded them thoroughly. At that time, Amoyu did not listen to them and replied to those Brahmin sons, 'I will not listen to you. I will only listen to my elders if they scold me.' Then he continued to beat them without stopping. The Brahmin sons then went to tell Amoyu's master. Amoyu's master was born with divine eyes and observed that there were hidden treasures of gold and silver beneath the place of the fight. Because the place was inauspicious, it caused them to fight. So he went to scold them, and the slave stopped. The Buddha told the Bhikkhus, 'Was the son of the elder at that time someone else? It was my past self. Amoyu at that time is now the Bhikkhu Chanda (Chanda).' Also, in a past life, there was a great Brahmin scholar named Phrluhi (Phrluhi), who was the king's teacher and often taught young boys. At that time, a slave named Kalaha (Kalaha) was born in the Brahmin's house, and he was often made to provide for the young boys. This slave was very intelligent and could remember everything he heard. One time, this slave had some unpleasantness with the young boys and fled to another country, falsely claiming to be the son of the Brahmin Phrluhi, named Yajnadatta (Yajnadatta). He said to the Brahmin teacher of that country's king, 'I am the son of Phrluhi, the teacher of the king of Varanasi (Varanasi). I have come here specifically to seek the master and learn the Brahmin Dharma.' The teacher replied, 'Very well.' This slave was originally very intelligent and had heard it before. Now that he heard it again, he could remember everything. His teacher was very happy and had him teach the five hundred disciples in his place, saying, 'You teach in my place, and I will go back and forth to the royal family.' This Brahmin teacher had no sons, only a daughter, and thought, 'Now I can marry my daughter to Yajnadatta and have him stay in our house, just like my son.' So he told him, 'Yajnadatta, do not return to your country. I will now marry my daughter to you.' Yajnadatta replied, 'I will follow your instructions.' So he and his daughter lived at home, living together like a son, and the family gradually became wealthy. This Yajnadatta became very angry because the food was not good. His wife respected him very much and was always looking for his flaws, but could not find them. At that time, the Brahmin Phrluhi heard that the slave was there and thought, 'My slave Kalaha has fled to another country. I should go and catch him and perhaps get a slave.' So he went directly to that country. At that time, Yajnadatta and his disciples went to the garden to play, and on the way they met his...
本主。即便驚怖密告門徒。諸童子。汝等還去。各自誦習。門徒去已。便到主前。頭面禮足白其主言。我來此國。師言大家是我父。便投此國師大學婆羅門為師。以大學經典故。師婆羅門與女為婦。愿尊今日勿彰我事。當與奴直奉上。大家主婆羅門善解世事。即便答言汝實我兒。何所復言。但作方便。早見發遣即將歸家。告家中言。我所親來。其婦歡喜。辦種種飲食。奉食已訖。小空閑時。禮客婆羅門足。而問之曰。我奉事夫耶若達多。飲食供養常不可意。愿今指授本在家時何所啖食。當如先法為作飲食。客婆羅門即便瞋恚。而作是念。如是子如是子。困苦他子女。語此女言。但速發遣。我臨去時。當教汝一偈。汝誦此偈。時當使汝夫無言。發遣客婆羅門已。將欲發時。為說一偈言。
無親游他方 欺誑天下人 粗食是常法 但食復何嫌
今與汝此偈。若彼瞋恚嫌食惡時。便在其邊背面微誦。令其得聞。作是教已。便還本國。是耶若達多。送主去已。每至食時。還復瞋恚。婦于夫邊試誦其偈。時夫聞是偈已心即不喜。便作是念。咄是老物。發我穢事。從是已后常作濡語。恐婦向人說其陰私。佛告諸比丘。時婆羅奈城。弗盧醯婆羅門者。豈異人乎。即我身是。時奴迦羅呵者。今闡陀比丘是。彼于爾時。
【現代漢語翻譯】 現代漢語譯本：主人說：『即使感到驚恐，也要秘密地告訴我的門徒。』（主人對）眾童子說：『你們回去，各自誦習。』門徒離開后，便來到主人面前，頭面禮足，稟告主人說：『我來到這個國家，（聽）老師說「大家是我的父親」，便投奔這個國家的師大學婆羅門為師。因為（我）精通大學經典，老師婆羅門便把女兒嫁給我為妻。』愿您今天不要揭穿我的事情，我願意奉上買奴隸的錢。大家主婆羅門很懂得人情世故，便回答說：『你確實是我的兒子，還說什麼呢？』只是想辦法，早點打發（他）走，然後帶他回家。告訴家裡人說：『我的親人來了。』他的妻子很高興，準備了各種飲食。供奉飲食完畢后，稍微空閑的時候，（妻子）向客人婆羅門行禮，問道：『我侍奉丈夫耶若達多（Yajnadatta），飲食供養常常不能讓他滿意。希望您能告訴我，（他）在家的時候吃什麼？我應當按照以前的方法為他做飲食。』客人婆羅門聽了非常生氣，心想：『這樣的兒子，這樣的兒子，竟然這樣為難別人的子女。』（於是）告訴這個女子說：『儘快打發我走，我臨走的時候，會教你一首偈子。你誦讀這首偈子的時候，就能讓你的丈夫無話可說。』打發客人婆羅門離開后，（客人婆羅門）將要走的時候，為（耶若達多的妻子）說了一首偈子： 『沒有親人在外地遊蕩，欺騙天下的人，吃粗糙的食物是常事，（你）吃（這些）又有什麼可嫌棄的呢？』 『現在我把這首偈子給你。如果他生氣，嫌棄食物不好吃的時候，你就在他旁邊背對著他小聲誦讀，讓他聽見。』（客人婆羅門）這樣教導完畢后，便回到自己的國家。這個耶若達多（Yajnadatta），送走主人後，每次到吃飯的時候，還是會生氣。他的妻子便在丈夫身邊試著誦讀那首偈子。當時他的丈夫聽到這首偈子后，心裡很不高興，便想：『這個老東西，揭發我的醜事。』從此以後，常常用柔和的語氣說話，害怕妻子向別人說他的隱私。佛告訴眾比丘：『當時的波羅奈城（Varanasi）的弗盧醯（弗盧醯，Phulluhi）婆羅門，難道是別人嗎？就是我的前身。當時的奴迦羅呵（奴迦羅呵，Nukaraha），就是現在的闡陀（闡陀，Chanda）比丘。』他當時是（奴迦羅呵）。
【English Translation】 English version: The master said, 'Even if you are frightened, secretly tell my disciples.' (The master said to) the young boys, 'Go back and recite your lessons.' After the disciples left, they came before the master, bowed their heads to his feet, and reported to the master, 'I came to this country, (and heard) the teacher say, 'Everyone is my father,' so I sought out the great scholar Brahmana (Brahmana, a member of the priestly caste) of this country as my teacher. Because (I) am proficient in the classics of the great university, the teacher Brahmana gave his daughter to me as my wife.' I hope that you will not expose my affairs today, and I am willing to offer the money to buy a slave. The great master Brahmana was very knowledgeable in worldly affairs, and replied, 'You are indeed my son, what else is there to say?' Just find a way to send (him) away early, and then take him home. Tell the family, 'My relative has come.' His wife was very happy and prepared all kinds of food and drink. After the food and drink were served, when there was a little free time, (the wife) bowed to the feet of the guest Brahmana and asked, 'I serve my husband Yajnadatta (Yajnadatta, name of a person), and the food and drink I provide often do not satisfy him. I hope you can tell me, what did (he) eat when he was at home? I should prepare food for him according to the previous method.' The guest Brahmana was very angry and thought, 'Such a son, such a son, actually makes things difficult for other people's children.' (So he) told the woman, 'Send me away as soon as possible, and when I am about to leave, I will teach you a verse. When you recite this verse, you will be able to make your husband speechless.' After sending the guest Brahmana away, (the guest Brahmana), when he was about to leave, said a verse for (Yajnadatta's wife): 'Wandering in other places without relatives, deceiving the people of the world, eating coarse food is common, what is there to dislike about (eating these)?' 'Now I give you this verse. If he is angry and dislikes the food, you should recite it softly next to him with your back to him, so that he can hear it.' After (the guest Brahmana) finished teaching in this way, he returned to his own country. This Yajnadatta (Yajnadatta), after sending the master away, would still get angry every time he ate. His wife then tried to recite the verse next to her husband. At that time, her husband was very unhappy after hearing this verse, and thought, 'This old thing, exposing my shameful deeds.' From then on, he often spoke in a gentle tone, fearing that his wife would tell others about his secrets. The Buddha told the monks, 'Was the Brahmana Phulluhi (Phulluhi, name of a person) of Varanasi (Varanasi, name of a city) at that time someone else? It was my former self. The Nukaraha (Nukaraha, name of a person) at that time is the current monk Chanda (Chanda, name of a person).' He was (Nukaraha) at that time.
已曾恃我陵易他人。今復如是。恃我勢力。陵易他人(出僧祇律第八卷)。
二摩訶羅同住和合婚姻佛說其往行八
舍衛城有二摩訶羅。並舍妻兒出家為道。久遊人間。俱還舍衛。共住一房。各自思惟。欲暫還家看其婦兒。即到本家。婦見瞋言。汝薄德無相棄家學道。女年長大不得嫁娶。今用來為當折汝腳。時小摩訶羅。即還房愁憂不樂。時大摩訶羅亦被驅逐。共歸房內。問小伴言。何以憂苦。答言。何須問為。又問。我等二人。共在一房。好惡之事而不相知。不向我說。更應語誰。即具說之。時大摩訶羅云。此何足愁。我家亦爾。汝男我女可為匹偶。答言可爾。時小摩訶羅還語婦言。我為女得婿。婦答甚善。其大者復歸。報妻言。我為兒得婦。問言是誰。答言某女。時二摩訶羅和合婚姻。各自歡喜如貧得寶。更相愛敬。佛告諸比丘。此二摩訶羅不但今日作如是事。過去伽尸國。有婆羅門。居磨沙豆陳久。煮不可熟。貨之不售。復有一家養一態驢。賣亦不去。豆主念言。今以此豆易取彼驢。便往語之。驢主復念。用是態驢易彼豆。答言可爾。咸各歡喜。豆主頌曰。
婆羅門法巧販賣 塵久冰豆十六紀 唐盡汝薪煮不熟 方折汝家大小齒
時驢主。又作頌曰。
汝婆羅門何所喜 雖
【現代漢語翻譯】 現代漢語譯本 已往昔仗恃自己的權勢和能力，輕視欺凌他人。現在又像過去一樣，依仗自己的勢力，輕視欺凌他人。（出自《僧祇律》第八卷）
二摩訶羅（Mahāro，大人物）同住和合婚姻佛說其往行第八
舍衛城（Śrāvastī）有兩位摩訶羅（Mahāro，大人物）。他們都捨棄妻子兒女出家修道。長久地在人間遊歷。之後一同返回舍衛城（Śrāvastī），共同住在一個房間里。各自心中思量，想要暫時回家看看自己的妻子兒女。於是就到了各自的家中。妻子見到他們，嗔怒地說：『你這薄情寡義、沒有出息的人，拋棄家庭去學道，女兒年紀大了卻無法嫁娶。現在回來是想做什麼？難道是想讓我打斷你的腿嗎？』當時小摩訶羅（Mahāro，小人物）立刻返回房間，憂愁不樂。當時大摩訶羅（Mahāro，大人物）也被驅逐出來，一同回到房間里。大摩訶羅（Mahāro，大人物）問小摩訶羅（Mahāro，小人物）說：『你為什麼如此憂愁苦悶？』小摩訶羅（Mahāro，小人物）回答說：『何必問我呢？』大摩訶羅（Mahāro，大人物）又問：『我們兩個人，共同住在一個房間里，好事壞事都不互相告知，不跟我說，更應該跟誰說呢？』小摩訶羅（Mahāro，小人物）就把事情的經過全部說了出來。當時大摩訶羅（Mahāro，大人物）說：『這有什麼可愁的。我家也是一樣。你的兒子和我的女兒可以結為夫妻。』小摩訶羅（Mahāro，小人物）回答說：『可以。』當時小摩訶羅（Mahāro，小人物）回去告訴妻子說：『我為女兒找到了丈夫。』妻子回答說：『很好。』那位大摩訶羅（Mahāro，大人物）也回去，告訴妻子說：『我為兒子找到了妻子。』妻子問：『是誰家的女兒？』大摩訶羅（Mahāro，大人物）回答說：『是某家的女兒。』當時兩位摩訶羅（Mahāro，大人物）和合婚姻，各自歡喜，如同貧窮的人得到了珍寶，更加互相愛敬。佛告訴各位比丘（bhikkhu）：『這兩位摩訶羅（Mahāro，大人物）不只是今天才做這樣的事。過去在伽尸國（Kāśi），有一位婆羅門（Brāhmana），住在磨沙豆陳久的地方，煮豆煮不熟，賣也賣不出去。又有一家養了一頭劣驢，賣也賣不掉。豆主心想，現在用這些豆子換取那頭驢。』便前去對驢主說。驢主也心想，用這頭劣驢換取那些豆子。回答說：『可以。』雙方各自歡喜。豆主作頌說道：
『婆羅門（Brāhmana）擅長巧妙地販賣，陳年舊豆已經十六紀，白白耗盡你的柴火也煮不熟，不如打掉你家所有的大大小小的牙齒。』
當時驢主，也作頌說道：
『你這位婆羅門（Brāhmana）有什麼可高興的，雖然』
【English Translation】 English version He had previously relied on his power and ability to despise and bully others. Now, as in the past, he relies on his power to despise and bully others. (From the Saṃghika-vinaya, volume 8)
The Two Mahāros (Great Men) Living Together in Harmonious Marriage: The Buddha Speaks of Their Past Deeds, Number 8
In Śrāvastī, there were two Mahāros (Great Men). Both had abandoned their wives and children to become monks. They traveled in the human realm for a long time. Then they returned together to Śrāvastī and lived in the same room. Each of them thought to themselves, 'I want to go home temporarily to see my wife and children.' So they went to their respective homes. Their wives, upon seeing them, said angrily, 'You ungrateful and worthless men, abandoning your families to become monks, our daughters have grown old and cannot marry. What do you intend to do now? Do you want me to break your legs?' At that time, the younger Mahāro (Lesser Man) immediately returned to the room, feeling worried and unhappy. The elder Mahāro (Greater Man) was also driven out and returned to the room together. The elder Mahāro (Greater Man) asked the younger Mahāro (Lesser Man), 'Why are you so worried and distressed?' The younger Mahāro (Lesser Man) replied, 'Why do you need to ask?' The elder Mahāro (Greater Man) further asked, 'We two live together in the same room, yet we do not share good or bad news with each other. If you don't tell me, who else should you tell?' The younger Mahāro (Lesser Man) then told him everything that had happened. At that time, the elder Mahāro (Greater Man) said, 'There is nothing to worry about. My home is the same. Your son and my daughter can marry each other.' The younger Mahāro (Lesser Man) replied, 'That's fine.' Then the younger Mahāro (Lesser Man) went back and told his wife, 'I have found a husband for our daughter.' His wife replied, 'Very good.' The elder Mahāro (Greater Man) also went back and told his wife, 'I have found a wife for our son.' His wife asked, 'Whose daughter is it?' The elder Mahāro (Greater Man) replied, 'It is the daughter of so-and-so.' At that time, the two Mahāros (Great Men) harmonized the marriage, and each was delighted, as if a poor person had found treasure, and they loved and respected each other even more. The Buddha told the bhikkhus (monks), 'These two Mahāros (Great Men) are not only doing such things today. In the past, in the country of Kāśi, there was a Brāhmana (Brahmin) who lived in a place where old beans had been stored for a long time. He could not cook the beans until they were soft, and he could not sell them. There was also a family that raised a bad donkey, which they could not sell either. The bean owner thought, 'Now I will use these beans to exchange for that donkey.' So he went to the donkey owner and said this. The donkey owner also thought, 'I will use this bad donkey to exchange for those beans.' He replied, 'Okay.' Both sides were happy. The bean owner spoke in verse:
'The Brāhmana (Brahmin) is skilled at clever selling, these old beans have been around for sixteen kalpas, you can exhaust your firewood and still not cook them soft, you might as well knock out all the big and small teeth in your house.'
At that time, the donkey owner also spoke in verse:
'You Brāhmana (Brahmin), what is there to be happy about, although'
有四腳毛衣好 負重遠道令汝知 錐刺火燒終不動
時豆主。復說頌曰。
獨生千秋杖 頭著四寸錐 能伏敗態驢 何憂不可治
時驢謂主。復說頌曰。
安立前二足 雙飛后兩蹄 折汝前板齒 然後自當知
豆主又謂驢。頌曰。
虻蚊毒蟲螫 唯仰尾自防 當截汝尾卻 令汝知辛苦
驢復答曰。
從先祖已來 行此𢤱悷法 今我承習此 死死終不捨
爾時豆主。知其弊惡不可苦語。便稱譽頌曰。
音聲鳴徹好 面白如珂雪 當爲汝取婦 共遊諸林澤
驢聞濡愛語。即復說頌曰。
我能負八斛 日行六百里 婆羅門當知 聞婦心歡喜
佛言。時二人者。則是今日二摩訶羅也。時驢者。今摩訶羅兒也。已曾相欺心婆羅門居士苦惱舍財(出僧祇律第七卷)。
常歡嫉于無勝佛說往緣栴沙生墮阿鼻九
佛告舍利弗。往昔有佛。號名盡勝。有兩比丘。一名無勝。二名常歡。無勝比丘六通神足。常歡比丘結使未除。有一長者。名曰大愛。婦名善幻。端正無比。此兩比丘以為檀越。善幻婦者供養無勝。事事不乏料理。常歡甚自微薄。常歡興妒謗曰。無勝比丘與善幻通。自以恩愛得供養耳。佛語舍利弗
【現代漢語翻譯】 現代漢語譯本 『有四腳毛衣好，負重遠道令汝知，錐刺火燒終不動。』
當時，豆主（指飼養豆子的主人）又說了頌語：
『獨生千秋杖，頭著四寸錐，能伏敗態驢，何憂不可治？』
當時，驢對主人說了頌語：
『安立前二足，雙飛后兩蹄，折汝前板齒，然後自當知。』
豆主又對驢說了頌語：
『虻蚊毒蟲螫，唯仰尾自防，當截汝尾卻，令汝知辛苦。』
驢又回答說：
『從先祖已來，行此𢤱悷法，今我承習此，死死終不捨。』
當時豆主，知道它已經壞透了，不能用嚴厲的話語教化，便用稱讚的頌語說：
『音聲鳴徹好，面白如珂雪，當爲汝取婦，共遊諸林澤。』
驢聽到柔和愛戀的話語，就又說了頌語：
『我能負八斛，日行六百里，婆羅門當知，聞婦心歡喜。』
佛說：當時的兩個人，就是今天的二摩訶羅（佛教護法神）。當時的驢，就是現在摩訶羅的兒子。他們曾經互相欺騙，讓婆羅門居士苦惱並捨棄錢財（出自《僧祇律》第七卷）。
常歡嫉妒無勝佛說往緣栴沙生墮阿鼻九
佛告訴舍利弗（釋迦牟尼佛的十大弟子之一）：過去有佛，名為盡勝佛。有兩位比丘（佛教出家男眾），一名無勝，二名常歡。無勝比丘有六神通和神足通。常歡比丘結使（煩惱）未除。有一位長者（富人），名叫大愛，他的妻子名叫善幻，容貌端正無比。這兩位比丘把他們當作檀越（施主）。善幻婦人供養無勝，事事周到，沒有缺乏。常歡非常嫉妒，誹謗說：無勝比丘與善幻私通，才用恩愛關係得到供養。佛告訴舍利弗。
【English Translation】 English version 『Good is the four-legged woolen coat, letting you know the burden of a long journey, unmoving despite being pierced or burned.』
At that time, the bean master (referring to the owner who feeds the beans) spoke in verse again:
『A solitary staff for a thousand autumns, with a four-inch awl on its head, able to subdue a failing donkey, why worry about it being untreatable?』
At that time, the donkey spoke in verse to the master:
『Establishing the two front feet, with the two hind hooves flying, I will break your front teeth, then you will naturally know.』
The bean master again spoke in verse to the donkey:
『Bites from gadflies, mosquitoes, and poisonous insects, you rely solely on your tail for defense, I should cut off your tail, to let you know hardship.』
The donkey replied again:
『From ancestors of old, practicing this unruly way, now I inherit and learn this, I will never abandon it, even in death.』
At that time, the bean master, knowing that it was incorrigible and could not be taught with harsh words, then praised it in verse:
『Your voice is clear and resonant, your face as white as conch shell, I shall find you a wife, to roam together in the forests and marshes.』
The donkey, hearing the gentle and loving words, then spoke in verse again:
『I can carry eight hu (a unit of volume), travel six hundred li (a unit of distance) a day, the Brahmin (a member of the priestly class) should know, hearing of a wife, my heart rejoices.』
The Buddha said: The two people at that time were the two Mahakala (Buddhist guardian deities) of today. The donkey at that time is the son of the Mahakala now. They once deceived each other, causing the Brahmin householder to suffer and give up wealth (from the seventh volume of the Saṃghika-vinaya).
Chang Huan's jealousy of Wu Sheng: The Buddha speaks of the past cause of Zhan Sha's birth and fall into Avici hell nine
The Buddha told Shariputra (one of the ten great disciples of Shakyamuni Buddha): In the past, there was a Buddha named Jinsheng Buddha. There were two Bhikkhus (Buddhist monks), one named Wu Sheng, and the other named Chang Huan. Wu Sheng Bhikkhu had the six supernormal powers and divine feet. Chang Huan Bhikkhu had not eliminated his kleshas (afflictions). There was an elder (rich man) named Da Ai, and his wife was named Shan Huan, whose appearance was incomparably beautiful. These two Bhikkhus regarded them as Danapati (patrons). Shan Huan offered to Wu Sheng, providing everything without lack. Chang Huan was very meager. Chang Huan became jealous and slandered, saying: Wu Sheng Bhikkhu had illicit relations with Shan Huan, and only obtained offerings through affection. The Buddha told Shariputra.
。汝知常歡者不。則我身是。善幻婦者。則婆羅門女栴沙者是。爾時誹謗無勝羅漢。無數千歲在地獄中。今雖得佛餘殃故。多舌童女舞杅起腹。來我前曰。沙門何以不說家事。乃說他事。汝今獨樂不知我苦。先共我通有身。臨月事須蘇油。養于小兒。盡當給我。爾時眾會皆低頭默然。釋提桓因侍后扇佛。化為一鼠。入其衣里。嚙杅落地。時四部弟子及六師等。揚聲稱慶欣笑無量皆同罵曰。汝死罪物。興誹謗無上正真。此地無知。乃能容載此惡物也。地即擘裂炎火勇出。女即便墮大泥犁中。大眾見此。阿阇世王便驚毛豎。即起白言。此女今在何處。佛答。大王。此女所墮。名阿鼻泥犁。王復問佛。此女不殺盜直妄語。墮阿鼻耶。佛語大王。我所說法。有上中下身口意行。王復問佛。何者為重。何者為中。何者為下。佛語阿阇世王。意行最重。口行處中。身行在下(出興起行經下卷)。
持戒堅固生天因緣十
憍薩羅國有二比丘。一人犯戒。一人持戒。欲共往見佛。道中值有蟲水。破戒者語持戒者言。可共飲是水。持戒者言。水中有蟲。云何可飲。犯戒者言。我若不飲便死。不得見佛聞法及僧。持戒者至死不飲。時犯戒者便飲。持戒者不飲便死。即生三十三天上。得天身具足。先到佛所頭面禮足。在一面立。
【現代漢語翻譯】 現代漢語譯本： 『你知道常歡嗎？』佛說，『就是我的前身。』『善於變幻的婦人是誰呢？』佛說，『就是婆羅門女栴沙（Cincā-mānavikā，一個婆羅門教的女性，她誹謗佛陀）』。她當時誹謗無勝羅漢（arhat，阿羅漢），無數千歲在地獄中受苦。現在雖然我已成佛，但過去的罪業還有殘餘，所以多舌童女（指栴沙）跳著舞，挺著肚子，來到我面前說：『沙門（śrāmaṇa，指佛教出家人）為什麼不說家事，卻說別人的事？你現在獨自快樂，不知道我的痛苦。你先和我通姦有了身孕，臨產時需要蘇油（酥油，一種乳製品），生下的小孩都要給我。』當時在場的所有人都低頭不語。釋提桓因（Śakra-devānām-Indra，帝釋天）在後面為佛陀扇扇子，他化作一隻老鼠，鉆進栴沙的衣服里，把木杵（杅）咬落在地。當時四部弟子（比丘、比丘尼、優婆塞、優婆夷）以及六師外道（佛教以外的六種思想流派）等，都大聲歡呼，欣喜若狂，一起罵道：『你這該死的罪人，竟然誹謗無上正真（anuttarā-samyak-saṃbodhi，無上正等正覺）的佛陀！這大地真是沒有知覺，竟然能夠容納你這樣的惡人！』話音剛落，大地就裂開，火焰噴涌而出，栴沙立刻墮入大泥犁（naraka，地獄）中。大眾看到這一幕，阿阇世王（Ajātaśatru，古印度摩揭陀國王）驚恐得汗毛倒豎，立刻起身稟告佛陀：『這個女人現在在哪裡？』佛陀回答說：『大王，這個女人所墮落的地方，名叫阿鼻泥犁（Avīci-naraka，無間地獄）。』國王又問佛陀：『這個女人沒有殺人、偷盜，只是妄語，就墮入阿鼻地獄嗎？』佛陀告訴大王：『我所說的法，有上、中、下三種身口意行。』國王又問佛陀：『哪種行為最重？哪種行為居中？哪種行為最輕？』佛陀告訴阿阇世王：『意行最重，口行居中，身行最輕。』（出自《興起行經》下卷）
持戒堅固生天因緣十 憍薩羅國（Kosala，古印度十六雄國之一）有兩個比丘（bhikkhu，佛教出家男眾），一人犯戒，一人持戒。他們一起去拜見佛陀。路上遇到有蟲的水。破戒的比丘對持戒的比丘說：『我們可以一起喝這水。』持戒的比丘說：『水中有蟲，怎麼能喝呢？』破戒的比丘說：『我若不喝就會渴死，就不能見到佛陀，聽聞佛法以及僧團了。』持戒的比丘寧死也不喝。當時破戒的比丘就喝了。持戒的比丘不喝就死了，立刻轉生到三十三天（Trāyastriṃśa，欲界六天之一）上，得到天人的身體，非常圓滿具足。他先來到佛陀那裡，頭面頂禮佛足，站在一旁。
【English Translation】 English version: Do you know who 'Always Joyful' is?' The Buddha said, 'It is my former body.' 'Who is the woman skilled in illusion?' The Buddha said, 'It is the Brahmin woman Cincā-mānavikā (a Brahmin woman who slandered the Buddha).' At that time, she slandered the Arhat (arhat, a perfected being) Wushang, and suffered in hell for countless thousands of years. Although I have now become a Buddha, the remaining effects of past karma still exist. Therefore, the talkative girl (referring to Cincā), dancing and with a swollen belly, came before me and said, 'Shramana (śrāmaṇa, a Buddhist renunciate), why don't you talk about family matters, but talk about other people's affairs? You are now enjoying yourself alone, not knowing my suffering. You first had intercourse with me and became pregnant. When the time comes for the monthly event, you will need ghee (clarified butter), and all the children born must be given to me.' At that time, everyone present lowered their heads and remained silent. Śakra-devānām-Indra (the lord of the devas) was fanning the Buddha from behind, and he transformed into a mouse, entered Cincā's clothes, and bit the wooden pestle (杅) to the ground. At that time, the fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) and the six heretical teachers (the six philosophical schools outside of Buddhism) and others all shouted loudly, overjoyed, and together cursed, 'You damned criminal, daring to slander the unsurpassed and truly enlightened (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) Buddha! This earth is truly without awareness, able to accommodate such an evil being!' As soon as the words were spoken, the earth split open, flames burst forth, and Cincā immediately fell into the great Naraka (naraka, hell). When the assembly saw this scene, King Ajātaśatru (Ajātaśatru, king of Magadha in ancient India) was so frightened that his hair stood on end, and he immediately rose and reported to the Buddha, 'Where is this woman now?' The Buddha replied, 'Great King, the place where this woman has fallen is called Avīci-naraka (Avīci-naraka, the hell of incessant suffering).' The king then asked the Buddha, 'This woman did not kill or steal, but only lied, and she fell into Avīci hell?' The Buddha told the Great King, 'The Dharma I speak has three kinds of actions of body, speech, and mind, which are superior, intermediate, and inferior.' The king then asked the Buddha, 'Which action is the heaviest? Which action is in the middle? Which action is the lightest?' The Buddha told King Ajātaśatru, 'The action of the mind is the heaviest, the action of speech is in the middle, and the action of the body is the lightest.' (From the lower volume of the Xing Qi Xing Jing)
The Ten Causes and Conditions for Being Reborn in Heaven Through Firmly Upholding the Precepts In the country of Kosala (Kosala, one of the sixteen great kingdoms of ancient India), there were two Bhikkhus (bhikkhu, Buddhist monks), one who violated the precepts and one who upheld the precepts. They wanted to go together to see the Buddha. On the road, they encountered water with insects. The Bhikkhu who violated the precepts said to the Bhikkhu who upheld the precepts, 'We can drink this water together.' The Bhikkhu who upheld the precepts said, 'There are insects in the water, how can we drink it?' The Bhikkhu who violated the precepts said, 'If I don't drink, I will die of thirst, and I will not be able to see the Buddha, hear the Dharma, and be with the Sangha.' The Bhikkhu who upheld the precepts would rather die than drink. At that time, the Bhikkhu who violated the precepts drank. The Bhikkhu who upheld the precepts died without drinking, and was immediately reborn in the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the six heavens of the desire realm), obtaining a heavenly body, perfectly complete. He first came to the Buddha, prostrated himself at the Buddha's feet, and stood to one side.
佛為種種說法得法眼凈。即時禮佛足言。歸依佛歸依法歸依僧。我盡形壽為優婆塞。佛更為說法已默然。時天禮佛已。忽然不現。時飲水者後到佛所。佛為無量眾圍繞說法佛見比丘來到。佛即披優多羅僧。示金色手。汝癡人慾見我肉身。為不如持戒者。先見我法身。佛說偈。
心不善觀察 見則不審諦 愚如蛾投火 而貪觀我身 色身但不凈 汝欲見何為 內有脂血肉 外為薄皮覆 彼為渴所燒 猶行恭敬戒 至死護我教 彼見我非汝
佛說是偈已。告諸比丘。從今不持漉水囊不聽行。若不持者犯。不犯者有清流水。或大河或泉水。從此寺至彼寺。二十里內不犯(出十誦律雜誦第三卷)。
滿愿問餓鬼夫入城久近並答江岸七反成敗十一
迦羅國。時有餓鬼。倚城門立。比丘滿愿問餓鬼曰。汝今在此何所求索。鬼曰。汝今見我耶。比丘曰見。鬼曰。我夫入城於今未還。故於此立自待夫出耳。比丘問曰。汝夫入城為何所求。時鬼答曰。今此城中有大長者。患癰積久。今日當潰。濃血流溢。夫主持來。二人共食以濟其命。比丘復問。汝夫主入城已幾許時。城郭逼近江河。舉手指城。語比丘曰。此城于彼此岸成敗以來。今為第七。我夫入城經爾許時。餓鬼形壽不可稱亦無齊限(
【現代漢語翻譯】 現代漢語譯本：佛陀爲了種種說法，使他獲得了法眼凈（Dharma-caksuh-parisuddhi，對佛法的清凈洞察力）。他立即禮拜佛足，說道：『我歸依佛（Buddha，覺悟者），歸依法（Dharma，佛法），歸依僧（Sangha，僧團）。我盡我一生都將成為優婆塞（upasaka，男居士）。』佛陀又為他說法，然後默然不語。當時，天人禮拜佛陀后，忽然消失不見。當時，那個飲水者後來到了佛陀那裡。佛陀被無數的聽眾圍繞著說法，佛陀看見比丘（bhikkhu，出家男眾）來了。佛陀立即披上優多羅僧（uttarāsanga，上衣），展示金色的手。『你這愚癡的人，想要見我的肉身，不如持戒者先見我的法身。』佛陀說了偈語： 『心不善觀察，見則不審諦，愚如蛾投火，而貪觀我身。 色身但不凈，汝欲見何為，內有脂血肉，外為薄皮覆。 彼為渴所燒，猶行恭敬戒，至死護我教，彼見我非汝。』 佛陀說完這偈語后，告訴眾比丘：『從今以後，不攜帶漉水囊（water strainer）的人，不允許行走。如果不攜帶，就犯戒。不犯戒的情況是，有清澈的流水，或者大河，或者泉水。從這個寺廟到那個寺廟，二十里以內不犯戒。』（出自《十誦律·雜誦》第三卷）。 滿愿（Purna，佛陀弟子名）問餓鬼（preta，一種受苦眾生）的丈夫進入城市多久了，並回答說江岸已經七次成敗。 迦羅國（Karaka，地名）。當時有一個餓鬼，倚靠在城門邊站立。比丘滿愿問餓鬼說：『你現在在這裡尋求什麼？』餓鬼說：『你現在看見我嗎？』比丘說：『看見。』餓鬼說：『我的丈夫進入城市，到現在還沒有回來。所以我在這裡站著，等待我的丈夫出來。』比丘問道：『你的丈夫進入城市是爲了尋求什麼？』當時餓鬼回答說：『現在這座城市裡有一位大長者（wealthy man），患癰（carbuncle）很久了。今天應當潰爛，膿血流溢。我的丈夫拿著它來，我們兩人一起食用，用來維持生命。』比丘又問：『你的丈夫進入城市已經多久了？』城郭逼近江河，餓鬼舉起手指著城，告訴比丘說：『這座城市從彼此岸成敗以來，現在是第七次了。我的丈夫進入城市已經這麼久了。』餓鬼的形體壽命不可稱量，也沒有邊際。
【English Translation】 English version: The Buddha, through various teachings, enabled him to attain the Dharma-caksuh-parisuddhi (purity of the Dharma-eye, clear insight into the Dharma). He immediately prostrated at the Buddha's feet and said, 'I take refuge in the Buddha (the Awakened One), I take refuge in the Dharma (the teachings), I take refuge in the Sangha (the monastic community). I will be an upasaka (male lay follower) for the rest of my life.' The Buddha further expounded the Dharma for him and then remained silent. At that time, the deva (deity) bowed to the Buddha and suddenly disappeared. Then, the water-drinker later came to the Buddha. The Buddha was surrounded by countless listeners expounding the Dharma, and the Buddha saw the bhikkhu (monk) arriving. The Buddha immediately draped the uttarāsanga (upper robe) and showed his golden hand. 'You foolish person, wanting to see my physical body, it is better for those who uphold the precepts to see my Dharma-body first.' The Buddha spoke a verse: 'If the mind does not observe well, what is seen is not carefully examined, foolish like a moth throwing itself into the fire, greedily gazing at my body. This physical body is impure, what do you want to see? Inside there is fat, blood, and flesh, outside covered by a thin skin. He, scorched by thirst, still practices reverence and precepts, protecting my teachings until death, he sees me, not you.' After the Buddha spoke this verse, he told the bhikkhus, 'From now on, those who do not carry a water strainer (water strainer) are not allowed to travel. If they do not carry it, they are in violation. The non-violation cases are when there is clear flowing water, or a large river, or spring water. From this monastery to that monastery, within twenty li (unit of distance) there is no violation.' (From the third volume of the Dasavinaya-samgraha). Purna (name of a Buddha's disciple) asked how long the husband of the preta (hungry ghost, a suffering being) had been in the city, and answered that the riverbank had been built and destroyed seven times. In the country of Karaka (place name). At that time, there was a preta leaning against the city gate. The bhikkhu Purna asked the preta, 'What are you seeking here now?' The preta said, 'Do you see me now?' The bhikkhu said, 'I see you.' The preta said, 'My husband entered the city and has not yet returned. So I am standing here waiting for my husband to come out.' The bhikkhu asked, 'What did your husband enter the city to seek?' At that time, the preta replied, 'Now in this city there is a wealthy man who has suffered from a carbuncle for a long time. Today it should burst, with pus and blood flowing out. My husband is bringing it, and the two of us will eat it together to sustain our lives.' The bhikkhu asked again, 'How long has your husband been in the city?' The city walls were close to the river, and the preta raised a finger pointing to the city, telling the bhikkhu, 'This city has been built and destroyed on both sides of the river seven times now. My husband has been in the city for that long.' The form and lifespan of the preta are immeasurable and without limit.
出羣牛千頭經)。
比丘遇劫被生草縛不敢挽斷十二
昔有五百比丘。行大澤中值遇劫寇。劫其衣裳。縛諸比丘。悉令坐地。攬生草合。結其手而便捨去。此諸道人適欲殺草而起則違佛戒。各各生念。寧自滅身。終不違戒。執窮四日。國王出獵。見諸道人。坐于曠野。下馬作禮問其意故。即具便答。解諸道人將歸供養(出譬喻經第六卷)。
比丘夜不相識各言是鬼十三
山中有一佛圖。有一別房。中有惡鬼。喜來惱人。諸僧捨去。有客僧來。維那處分令住此房。而語之言。此房有鬼戲來惱人。客僧自以持戒力故。答言。小鬼何所能為。我能伏之。即入房住。日將欲暮。更有僧來求覓住處。維那亦令在此房住。亦語有鬼。其人亦言。我當伏之。時先入者。閉戶端坐待鬼不來。後來者。夜打門求入。先入者謂為是鬼。不為開戶。後者極力打門。在內道人以力拒之。外者得勝。排門得入。內者打之。外者亦極力熟打。至明旦相見。乃是故舊同學。道人各相愧謝。眾人雲集笑而怪之(出大智論第九十一卷)。
比丘遇王難為山神所救十四
佛在舍衛國。有一比丘。在參國石間土室中。長髮須爪被敗壞衣。時優填王。欲出遊觀治諸道路。王從美人到于山下。有一美人顧見土室。有一比丘。
長鬚發爪衣服裂敗。狀類如鬼。便大聲呼。天子。是中有鬼。王便遙問。今何所在。美人言。近在石間土室中。王即拔劍從之。見比丘如是。即問汝何等人。對言。我是沙門。王問。汝何等沙門。曰。我是釋迦沙門。王言。是應真耶。曰非也。寧有四禪耶。復言無也。寧有三禪二禪耶。復言無有。寧至一禪耶。對曰。言實一禪行。王便心恚不解。顧謂侍者。黃門以是淫意。今是沙門凡俗人無真行。奈何見我美人。便敕侍者急取斷命。侍者便去。山神念。是比丘無過。今當恐死。我可擁護令脫是厄。便化大豬身。徐走王邊。侍者即白王。大豬近在王邊。王便舍比丘。拔劍逐豬。比丘見王已遠。即便走出(出義足經上卷)。
比丘誦經臨終見佛阇維舌存十五
有一比丘。誦阿彌陀佛經。及大波若波羅蜜。是人慾死語弟子言。阿彌陀佛與其大眾俱來。動身自歸須臾命終。命終之後弟子燒之。明日收灰見舌不燒(出大智論第九卷)。
比丘居深山為鬼所嬈佛禁非人處住十六
憍薩羅國。有一比丘。獨住深山。林中有非人女。語比丘共作淫慾。比丘言。莫作是語。我是斷淫人。女言。汝若不來。我當破汝利養與汝衰惱。比丘言隨汝。中夜比丘臥。女鬼以納衣持比丘。著王宮內夫人邊臥。王覺問言。汝何
【現代漢語翻譯】 現代漢語譯本 『長鬚發爪，衣服破爛，形狀像鬼。』便大聲呼喊：『天子（國王），這裡面有鬼！』國王便遠遠地問：『現在在哪裡？』美人說：『就在石頭間的土室中。』國王立即拔劍跟隨她去，看見比丘（佛教出家人）是那個樣子，就問：『你是什麼人？』回答說：『我是沙門（出家修道的人）。』國王問：『你是什麼沙門？』說：『我是釋迦（佛陀）沙門。』國王說：『是阿羅漢（應真）嗎？』回答說：『不是。』『寧有四禪（四種禪定境界）嗎？』又說沒有。『寧有三禪、二禪嗎？』又說沒有。『寧至一禪嗎？』回答說：『確實在修習一禪。』國王便心中惱怒不解，回頭對侍者說：『黃門（宦官）因為這淫慾之事，現在這沙門是凡夫俗子，沒有真正的修行。怎麼能見我的美人！』便命令侍者趕緊取他性命。侍者便去了。山神想：『這比丘沒有過錯，現在將要被處死，我可以擁護他，讓他脫離這個災難。』便化作大豬的身形，慢慢地走到國王身邊。侍者立即稟告國王：『大豬就在國王身邊。』國王便捨棄比丘，拔劍追逐豬。比丘見國王已經走遠，便立即跑走了（出自《出義足經》上卷）。』
『比丘誦經臨終見佛，火化后舌頭儲存完好，共十五例』
『有一位比丘，誦讀《阿彌陀佛經》以及《般若波羅蜜經》。這人將要去世時，告訴弟子說：『阿彌陀佛與他的大眾一起來了。』動身自己歸依，不久就去世了。去世之後，弟子們火化他，第二天收拾骨灰，發現舌頭沒有被燒燬（出自《大智度論》第九卷）。』
『比丘住在深山，被鬼所困擾，佛禁止非人居住的地方，共十六例』
『憍薩羅國，有一位比丘，獨自住在深山裡。林中有一個非人女（不是人類的女性），對比丘說要一起行淫慾之事。比丘說：『不要說這樣的話，我是斷絕淫慾的人。』女鬼說：『你若不來，我就要破壞你的利養，給你帶來衰敗惱怒。』比丘說隨你。半夜，比丘睡著了，女鬼用納衣拿著比丘，放在王宮內夫人的身邊一起睡覺。國王醒來問道：『你是什麼人？』
【English Translation】 English version 『With long beard, hair, nails, and torn clothes, he looks like a ghost.』 Then he shouted loudly: 『Your Majesty (King), there is a ghost in here!』 The king then asked from afar: 『Where is it now?』 The beautiful woman said: 『It's in the earthen chamber between the rocks.』 The king immediately drew his sword and followed her, saw the Bhikkhu (Buddhist monk) in that state, and asked: 『Who are you?』 He replied: 『I am a Shramana (ascetic).』 The king asked: 『What kind of Shramana are you?』 He said: 『I am a Shakya (Buddha) Shramana.』 The king said: 『Are you an Arhat (Worthy One)?』 He replied: 『No.』 『Do you have the Four Dhyanas (four stages of meditative absorption)?』 Again, he said no. 『Do you have the Third Dhyana or Second Dhyana?』 Again, he said no. 『Do you have at least the First Dhyana?』 He replied: 『Indeed, I am practicing the First Dhyana.』 The king then became angry and confused, and said to the attendants: 『The eunuch (court official) because of this lustful matter, now this Shramana is an ordinary person, without true practice. How can he see my beautiful woman!』 He then ordered the attendants to quickly take his life. The attendants then left. The mountain god thought: 『This Bhikkhu is without fault, now he is about to be executed, I can protect him and let him escape this calamity.』 He then transformed into the body of a large pig, and slowly walked towards the king. The attendants immediately reported to the king: 『A large pig is near the king.』 The king then abandoned the Bhikkhu, drew his sword and chased after the pig. The Bhikkhu saw that the king had gone far away, and immediately ran away (from the Upper Volume of the Sutra of Complete Meaning).』
『Bhikkhus Reciting Sutras See the Buddha at the End of Life, the Tongue Remains Intact After Cremation, Fifteen Cases』
『There was a Bhikkhu who recited the Amitabha Buddha Sutra and the Prajna Paramita Sutra. This person, about to die, told his disciples: 『Amitabha Buddha has come with his assembly.』 He moved his body to take refuge, and soon died. After his death, the disciples cremated him, and the next day, when collecting the ashes, they found that the tongue had not been burned (from the Ninth Volume of the Mahaprajnaparamita Shastra).』
『Bhikkhus Living in Deep Mountains Are Harassed by Ghosts, the Buddha Forbids Living in Places Inhabited by Non-Humans, Sixteen Cases』
『In the country of Kosala, there was a Bhikkhu who lived alone in a deep mountain. In the forest, there was a non-human female (a female who is not human), who said to the Bhikkhu that they should engage in sexual activity together. The Bhikkhu said: 『Do not say such things, I am a person who has renounced sexual desire.』 The female ghost said: 『If you do not come, I will destroy your benefits and bring you decline and annoyance.』 The Bhikkhu said, 『As you wish.』 In the middle of the night, the Bhikkhu fell asleep, and the female ghost took the Bhikkhu with a patched robe and placed him next to the king's wife in the palace to sleep together. The king woke up and asked: 『Who are you?』
人耶。比丘言。我是沙門。是何沙門。答曰。是釋子沙門。王言。汝今何以來此。比丘具向王說。王言。汝何用在深山林中。故為惡鬼所嬈。出去。我知佛法故不問汝。比丘得脫具說其事。佛因此制。無入深山中。又憍薩羅國。有一比丘。阿蘭若處住。有毗舍遮鬼女。來語比丘言。共作淫慾來。比丘言。莫作是語。我斷淫慾人。鬼女言。汝若不作。我當破汝利養令汝衰惱。比丘言。隨汝。比丘夜臥。鬼女以納衣裹持。著酒舍酒甕中。酒家人明日見比丘在酒甕中。問言。汝是何人。答言。我是沙門。是何沙門。答言。釋子沙門。問言。何故在是中。比丘具說是事。酒舍人言。汝去。因此佛言。比丘不得入深山林中空處可畏處無人處住(出十誦律善誦第二卷)。
比丘失志心生惑亂十七
有一比丘。普行分衛。偶入淫舍。淫女見入歡喜踴躍。即奉迎稽首足下。請出就坐。又問比丘。仁從何來。比丘答言。吾主分衛故來乞丐。即為施設餚饌眾味。盛以滿缽而奉上之。比丘受已而退。得是美食。心中歡喜不能自勝。數數往詣。時女心念。計此比丘。守法難及頻為興設。甘脆肥美之食。而授與之。往返不息。學問未明。所作不辦。未伏諸根。見女妙色慾意便動。口出柔濡恩愛之辭。心懷親附。比丘聞見淫亂迷惑。不
【現代漢語翻譯】 現代漢語譯本： 國王問道：『你是人嗎？』比丘回答：『我是沙門（Śrāmaṇa，出家修行者）。』國王問：『是什麼沙門？』回答說：『是釋子（Śākyaputra，釋迦牟尼的弟子）沙門。』國王問：『你現在為何來這裡？』比丘如實向國王說明。國王說：『你為何要在深山老林中，以至於被惡鬼所困擾？出去！我知道佛法，所以不問你。』比丘脫身後，詳細地說了這件事。佛因此制定戒律，禁止比丘進入深山中。 又憍薩羅國（Kosala，古印度十六雄國之一）有一位比丘，住在阿蘭若（āraṇya，寂靜處）。有一個毗舍遮（Piśāca，食人鬼）鬼女，來對他說：『和我行淫慾吧。』比丘說：『不要說這種話，我是斷除淫慾的人。』鬼女說：『你若不和我行淫，我就破壞你的利養，讓你衰惱。』比丘說：『隨你便。』比丘晚上睡覺時，鬼女用納衣（patchwork robe，補丁衣服）包裹著他，把他放在酒舍的酒甕中。酒舍的人第二天早上看見比丘在酒甕中，問道：『你是何人？』回答說：『我是沙門。』問：『是什麼沙門？』答：『釋子沙門。』問：『為何在這裡？』比丘如實說了這件事。酒舍的人說：『你走吧。』因此佛說，比丘不得進入深山老林中、空曠可怕的地方、無人的地方居住（出自《十誦律·善誦第二卷》）。 比丘失去意志，心中產生迷惑 有一位比丘，普遍地行走乞食。偶然進入淫舍。（此處原文缺失，無法翻譯）看見他進入，歡喜踴躍，立即奉迎，稽首（磕頭）他的腳下，請他出來就坐。又問比丘：『您從哪裡來？』比丘回答說：『我爲了乞食而來。』淫舍的人立即為他準備了豐盛的菜餚和各種美味，盛滿缽奉上。比丘接受后離開。得到這些美食，心中歡喜，不能自勝，多次前往。這時，淫舍的女子心想，這位比丘，守法難以接近，卻多次為他準備甘甜美味的食物，並授給他，往返不息。比丘學問未明，所作之事沒有完成，沒有降伏諸根，看見女子的美貌，心意便動，口中說出溫柔愛戀的話語，心中懷著親近之意。比丘聞見（此處原文缺失，無法翻譯）迷惑，不能自持。
【English Translation】 English version: The king asked: 'Are you a human?' The Bhikṣu (monk) replied: 'I am a Śrāmaṇa (ascetic, one who practices religious austerities).' The king asked: 'What kind of Śrāmaṇa?' He replied: 'A Śākyaputra (son of Śākya, a disciple of Śākyamuni) Śrāmaṇa.' The king asked: 'Why have you come here now?' The Bhikṣu explained the matter to the king in detail. The king said: 'Why are you in the deep mountains and forests, to the point of being harassed by evil spirits? Get out! I know the Dharma (teachings of the Buddha), so I won't ask you.' After the Bhikṣu escaped, he explained the matter in detail. Therefore, the Buddha established a precept prohibiting Bhikṣus from entering deep mountains. Furthermore, in the country of Kosala (one of the sixteen major kingdoms in ancient India), there was a Bhikṣu living in an āraṇya (secluded place). A Piśāca (flesh-eating demon) female ghost came and said to the Bhikṣu: 'Engage in sexual intercourse with me.' The Bhikṣu said: 'Do not say such things, I am one who has renounced sexual desire.' The female ghost said: 'If you do not engage in sexual intercourse with me, I will destroy your gains and cause you to decline.' The Bhikṣu said: 'As you wish.' When the Bhikṣu was sleeping at night, the female ghost wrapped him in a patchwork robe (na-yi), and placed him in a wine vat in a tavern. The tavern owner saw the Bhikṣu in the wine vat the next morning and asked: 'Who are you?' He replied: 'I am a Śrāmaṇa.' He asked: 'What kind of Śrāmaṇa?' He replied: 'A Śākyaputra Śrāmaṇa.' He asked: 'Why are you here?' The Bhikṣu explained the matter in detail. The tavern owner said: 'Leave.' Therefore, the Buddha said that Bhikṣus should not live in deep mountains and forests, empty and frightening places, or uninhabited places (from the Vinaya-pitaka of the Sarvāstivāda school, the second volume). A Bhikṣu loses his will and confusion arises in his mind There was a Bhikṣu who was universally going on alms rounds. He accidentally entered a brothel. (The original text is missing here, so it cannot be translated) Seeing him enter, she rejoiced and leaped for joy, immediately greeted him, bowed at his feet, and invited him to come out and sit down. She also asked the Bhikṣu: 'Where do you come from?' The Bhikṣu replied: 'I came to beg for alms.' The person in the brothel immediately prepared a rich meal and various delicacies for him, filled a bowl and offered it to him. The Bhikṣu accepted it and left. Having obtained this delicious food, he was overjoyed and could not restrain himself, and went there many times. At this time, the woman in the brothel thought, this Bhikṣu, who is difficult to approach because of his adherence to the Dharma, has repeatedly prepared sweet and delicious food for him and given it to him, going back and forth without stopping. The Bhikṣu's learning was not clear, the things he did were not completed, he had not subdued his senses, and seeing the woman's beauty, his mind moved, and he spoke gentle words of love, harboring feelings of closeness in his heart. The Bhikṣu heard and saw (The original text is missing here, so it cannot be translated) confused, unable to control himself.
能自覺。時世尊曰。雖睹女人。長者如母。中者如姊。少者如妹。如子如女。當內觀身。念皆惡露無可愛者。外如畫瓶中滿不凈。觀此四大因緣假合。本無所有時彼比丘不曉空觀。但作色觀。淫慾意亂。為女說頌曰。
淑女年幼形清凈 顏貌端正特姝妙 望汝屈德能見從 志意傾蓋愿相保
淫女頌曰。
假使卿身無財業 何為立志求難致 如卿所作無羞慚 馳走促出離我家
時逐出比丘。追至祇樹。問諸比丘。即來詣佛。啟白世尊。具說本末。佛言。此比丘。宿命曾作水鱉。女作獼猴。亦相好樂志不得果。還自侵欺不入正教。增益惱患。今復如是。愿不從心。逆見折辱。慚愧而去。佛言。過去世時有鱉。江水邊樹木熾盛。彼叢樹間有一獼猴。止頓彼樹。鱉從水出。遙見樹有獼猴。而與交語。前行親近。日日如是。睹之不懈。則起染心。說偈往反罵而避之(文多不載)時獼猴今淫女是。鱉分衛比丘是(出說比丘分衛經)。
珍重沙門母為餓鬼以方便救濟十八
昔有清信士。名優多羅。尊佛樂法親賢聖眾。月六齋奉八戒絕殃行仁。群生護命。名曰珍重。榮華不能回其心。艷女國寶不能亂其志。貞信難傾。酒不歷口。孝從是務。過時不食。虛心稟道。香花脂粉未嘗附身。兵仗
【現代漢語翻譯】 現代漢語譯本：比丘未能自覺。當時世尊說：『即使看到女人，年長的視作母親，年中的視作姐妹，年少的視作妹妹，如同兒子如同女兒一般。應當向內觀察自身，念及身體皆是污穢不凈，沒有可愛之處。外表如同彩繪的瓶子，裡面卻充滿不乾淨的東西。觀察這四大因緣和合而成之身，本無自性。』當時那位比丘不明白空觀，只是作色相之觀，淫慾之念擾亂心神，為女子說了以下偈頌： 『美麗的女子年幼清純，容貌端莊美好，希望你能屈尊順從我的心意，我傾慕你的志向，愿與你長相廝守。』 女子回答說： 『即使你身無分文，為何還要立志追求難以得到的東西？像你這樣不知羞恥，快滾出我家！』 當時女子將比丘趕了出去，比丘追到祇樹給孤獨園，詢問其他比丘，然後去見佛陀，稟告世尊事情的始末。佛陀說：『這位比丘，前世曾是水鱉，女子是獼猴，也曾相互愛慕但未能如願，反而自取其辱，不入正道，徒增煩惱。如今又是這樣，心願不能達成，反遭羞辱，慚愧而去。』佛陀說：『過去世時，有隻水鱉，住在江水邊的茂盛樹林中。那片樹林里有一隻獼猴，棲息在樹上。水鱉從水中出來，遠遠看見樹上的獼猴，便與它交談，上前親近，日日如此，樂此不疲，於是生起染污之心，以偈頌往來，互相謾罵，最終不歡而散（內容繁多，此處省略）。』當時的獼猴就是現在這位女子，水鱉就是分衛比丘（出自《說比丘分衛經》）。 珍重沙門母為餓鬼以方便救濟十八 過去有一位虔誠的信士，名叫優多羅（Uttara），他尊敬佛陀，喜愛佛法，親近賢聖僧眾。每月持六齋日，奉行八關齋戒，斷絕災殃，行仁慈之心，愛護眾生性命，他的名字叫珍重。榮華富貴不能動搖他的心，美艷女子和國家珍寶不能擾亂他的意志，他的貞潔信念難以動搖，從不飲酒，以孝道為先，過午不食，虛心接受佛法教誨，從不使用香花脂粉，也不使用兵器。
【English Translation】 English version: The Bhikshu was unable to be self-aware. At that time, the World Honored One said: 'Even when seeing a woman, treat the elder as a mother, the middle-aged as a sister, the younger as a younger sister, like a son or a daughter. One should internally observe one's own body, mindful that it is full of filth and impurity, with nothing lovable. The exterior is like a painted vase, but the inside is full of unclean things. Observe that this body is a temporary aggregation of the four great elements, without inherent existence.' At that time, that Bhikshu did not understand the emptiness contemplation (Śūnyatā), but only engaged in the contemplation of form (rūpa), and his mind was disturbed by lustful thoughts. He spoke the following verse to the woman: 'Beautiful lady, young and pure, with a dignified and exquisite appearance, I hope you will condescend to follow my heart. I admire your aspirations and wish to stay with you forever.' The woman replied: 'Even if you have no wealth, why do you aspire to pursue something difficult to obtain? You are shameless. Get out of my house quickly!' At that time, the woman drove the Bhikshu out. The Bhikshu chased after her to Jetavana Monastery (祇樹給孤獨園, Gīvantavana Anāthapiṇḍika-ārāma), inquired of the other Bhikshus, and then went to see the Buddha, reporting the whole story to the World Honored One. The Buddha said: 'This Bhikshu, in a past life, was a turtle, and the woman was a monkey. They also loved each other but could not fulfill their desires, instead bringing shame upon themselves, not entering the right path, and only increasing their troubles. Now it is the same, their wishes cannot be fulfilled, and they are humiliated, ashamed, and leave.' The Buddha said: 'In the past, there was a turtle living in the lush forests by the river. In that forest, there was a monkey dwelling in a tree. The turtle came out of the water, saw the monkey in the tree from afar, and began to talk to it, approaching it closely, day after day, enjoying it immensely, and thus a defiled mind arose. They exchanged verses, cursing each other, and eventually parted unhappily (the content is extensive, so it is omitted here).' The monkey at that time is the woman now, and the turtle is the Bhikshu who goes for alms (piṇḍapāta). (From the Sutra on the Bhikshu Going for Alms). Cherishing the Shramana (沙門, Śrāmaṇa), whose mother was a hungry ghost, using skillful means to save her, eighteen. In the past, there was a devout layperson named Uttara (優多羅). He respected the Buddha, loved the Dharma, and was close to the virtuous Sangha (僧眾, Saṃgha). He observed the six fasting days of the month, practiced the eight precepts (aṣṭāṅga-śīla), cut off calamities, practiced benevolence, and protected the lives of sentient beings. His name was Cherishing. Wealth and glory could not move his heart, and beautiful women and national treasures could not disturb his will. His chastity and faith were unshakable, he never drank alcohol, he prioritized filial piety, he did not eat after noon, he humbly accepted the teachings of the Dharma, and he never used fragrant flowers or cosmetics, nor did he use weapons.
兇器不以毀德。遠愚親賢。以佛神化喻其母心。母信邪倒見。慳而不惠。壽終之後。子為沙門。心穢寂滅。端坐樹下。觀察十方。常自唸曰。吾母死二十餘年。試尋所在。欲報生養之恩。斯須之間有一餓鬼。丑黑可憎。髮長纏身。繞足曳地進退頓蹌呼嗟無救。到沙門所曰。吾與群愚惡人為黨。不信佛教。恣口所欲。今為餓鬼。二十五年不見沙門。今日遇矣。死便餓渴。愿以天潤。惠我水谷。濟吾微命。沙門答曰。大海清水豈不足飲乎。鬼曰。適欲就飲。水化為膿。鲹臭無量。獲飯。餐化為炎炭。燒口下徹。惡鬼又以鐵鎖系吾頸。鐵杖洞然。亂捶吾身。吾罪何重。乃至於斯。沙門曰。昔為人時。違戾佛教。聾瞽為黨。愚惑自逐。以禍為福。守慳不施。貪取非分。鬼泣淚曰。誠如此矣。又吾處世。為人時有男。奉佛五戒。專守十善。為清信士。六齋八戒未嘗有虧。以孝事親。以智奉聖。尋高清沙門之跡。由影追形。勸吾佈施。供養聖眾。吾以無正真之智。信狂愚妖言。今獲其禍。楚毒難陳。垂泣而曰。沙門哀我濟我。沙門曰。乃當斯戾。以何德攘禍乎。鬼曰。以瓶盛水。楊枝著中。以法服覆。上比丘僧。令飯具供養。舉吾名咒愿之。令得衣食。其為不久。夫有命終。在餓鬼者。沙門咒愿。皆應時得。沙門如其言。瓶水楊枝
【現代漢語翻譯】 現代漢語譯本： 兇器不會用來毀壞德行。要遠離愚昧的人，親近賢能的人。用佛的神力來比喻母親的心。母親相信邪惡的錯誤見解，吝嗇而不肯施捨。去世之後，兒子做了沙門（出家修道的人）。內心清凈寂滅，端坐在樹下，觀察十方。常常自己想：『我的母親去世二十多年了，試著尋找她在哪裡，想要報答她生養的恩情。』一會兒，出現一個餓鬼，醜陋黑暗令人厭惡，頭髮很長纏繞著身體，繞著腳拖在地上，前進後退都跌跌撞撞，呼喊哀嘆沒有救助。來到沙門（出家修道的人）那裡說：『我與一群愚蠢邪惡的人結為同黨，不相信佛教，放縱口舌想說什麼就說什麼。現在成了餓鬼，二十五年沒有見到沙門（出家修道的人）了，今天遇到了。死後就飢餓乾渴，希望用天上的甘露，施捨我水和食物，救濟我微薄的性命。』沙門（出家修道的人）回答說：『大海里的清水難道不夠你喝嗎？』餓鬼說：『剛想去喝，水就變成了膿血，腥臭無比。得到飯，吃下去就變成燃燒的炭火，燒灼我的嘴，一直燒到下面。餓鬼又說用鐵鎖鎖住我的脖子，鐵杖燃燒著，胡亂地捶打我的身體，我的罪過有多重，竟然到了這種地步？』沙門（出家修道的人）說：『從前做人的時候，違背佛教，與聾啞盲昧的人結為同黨，愚蠢迷惑地互相追逐，把災禍當作幸福，固守吝嗇不肯施捨，貪婪地獲取不屬於自己的東西。』餓鬼哭泣著說：『確實是這樣啊。而且我活著的時候，做人時有個兒子，信奉佛教五戒，專門遵守十善，作為清凈的信士，六齋日和八戒日從來沒有虧缺過。用孝道侍奉父母，用智慧侍奉聖人，尋找高潔清凈的沙門（出家修道的人）的軌跡，像影子追隨形體一樣。勸我佈施，供養聖眾。我因為沒有真正正確的智慧，相信瘋狂愚蠢的妖言，現在得到了這樣的禍報，痛苦難以陳述。』哭泣著說：『沙門（出家修道的人）可憐我，救濟我吧。』沙門（出家修道的人）說：『既然已經到了這種地步，用什麼功德來消除災禍呢？』餓鬼說：『用瓶子盛滿水，把楊枝插在中間，用法衣覆蓋，供養上座比丘僧，用飯食器具供養他們，念著我的名字為我祝願，就能得到衣食，時間不會太長。凡是有命終之人，墮落在餓鬼道的，沙門（出家修道的人）為他們祝願，都會應時得到。』沙門（出家修道的人）按照餓鬼說的話，用瓶子盛水，插上楊枝。
【English Translation】 English version: A weapon does not destroy virtue. Stay away from the foolish and be close to the wise. Use the Buddha's divine power to illustrate a mother's heart. The mother believes in evil and wrong views, is stingy and unwilling to give. After her death, her son becomes a Shramana (a monk who practices the path). His mind is pure and tranquil, sitting upright under a tree, observing the ten directions. He often thinks to himself: 'My mother has been dead for more than twenty years, I will try to find where she is, wanting to repay her kindness of giving birth and raising me.' After a while, a hungry ghost appears, ugly, dark, and repulsive, with long hair wrapped around its body, dragging its feet on the ground, stumbling forward and backward, crying out for help without rescue. It comes to the Shramana (a monk who practices the path) and says: 'I am in league with a group of foolish and evil people, not believing in Buddhism, indulging my mouth and saying whatever I want. Now I have become a hungry ghost, and have not seen a Shramana (a monk who practices the path) for twenty-five years, today I have met one. After death, I am hungry and thirsty, I hope to use the heavenly nectar to give me water and food, to save my meager life.' The Shramana (a monk who practices the path) replies: 'Is the clear water in the ocean not enough for you to drink?' The hungry ghost says: 'As soon as I want to drink, the water turns into pus and blood, with an immeasurable fishy stench. When I get rice, it turns into burning charcoal when I eat it, burning my mouth and going all the way down. The hungry ghost also says that iron chains lock my neck, and iron rods burn and randomly beat my body, how heavy is my sin, that it has come to this?' The Shramana (a monk who practices the path) says: 'In the past, when you were a human, you violated Buddhism, and were in league with the deaf, dumb, and blind, foolishly and confusedly chasing each other, taking disaster as happiness, guarding stinginess and not giving, greedily taking what does not belong to you.' The hungry ghost cries and says: 'Indeed, it is so. Moreover, when I was alive, when I was a human, I had a son who believed in the Buddhist five precepts, and specially observed the ten virtues, as a pure believer, and never failed to observe the six fasting days and eight precepts. He served his parents with filial piety, and served the saints with wisdom, seeking the traces of noble and pure Shramanas (a monk who practices the path), like a shadow following a form. He advised me to give alms and make offerings to the holy assembly. Because I did not have true and correct wisdom, I believed in crazy and foolish demonic words, and now I have received such a disaster, and the pain is difficult to describe.' Crying, he says: 'Shramana (a monk who practices the path), have mercy on me and save me.' The Shramana (a monk who practices the path) says: 'Since it has come to this, what merit can be used to eliminate the disaster?' The hungry ghost says: 'Fill a bottle with water, put a willow branch in the middle, cover it with a Dharma robe, offer it to the senior Bhikkhu monks, offer them food and utensils, chant my name and wish for me, and I will get food and clothing, and it will not be long. Whenever someone dies and falls into the hungry ghost realm, the Shramana (a monk who practices the path) will wish for them, and they will get it in time.' The Shramana (a monk who practices the path) did as the hungry ghost said, filling a bottle with water and inserting a willow branch.
住其中。飯比丘僧。以法服上之僧。舉其名咒愿。即有大池水中生蓮花。芬芳動身。果樹陰涼。所愿從心。伴等五百人。怪之曰。斯子猶獨有何福助。早免重咎。愿即從心乎(出優多羅母經)。
沙門入海龍請供養得摩尼珠十九
昔有沙門。隨商人度海。半路船回。不復得去。眾人僉曰。船中當有不凈潔者。探籌出之。道人三得出籌。自投海中。龍王即以七寶蓮華承之入海。乃到龍宮。見樓閣寶舍殿堂。龍王請入。頭面禮足曰。吾得頭痛。六百餘歲求索道人。今乃得之。道人當療我病。道人曰。吾不知醫藥。以何相療。龍王曰。吾此海中多有神藥。不愈我病。唯未得法藥。道人說法須臾之頃。龍王自覺除愈。龍大歡喜。供養道人九十日。白道人言。久相勞屈想亦勞悒。前船甫到今當相送。龍王選三摩尼珠。一以上佛。一以施眾僧。一與道人。遣神送。忽然至船。船伴驚喜。共還本土。眾人悉隨道人詣佛。佛為說法。皆發道意。所度無量(出譬喻經第九卷)。
沙門煮草變成牛骨二十
昔阿難報事。有沙門得阿那含道。于山上煮草染衣。時有失牛者遍求。見煙便往。視釜中草悉成牛骨。缽化成牛頭。袈裟化成牛皮。人便以骨系頭。徇行國中。眾人共見之。沙彌。見日己中。捶撻抵不見師至。便
【現代漢語翻譯】 現代漢語譯本： 住在其中。供養比丘僧眾飯食，用上好的法衣供養僧眾，並舉出他們的名字誦咒祝願。隨即（供養者住所的）大池水中便會生出蓮花，芬芳的氣息令人心曠神怡，果樹帶來陰涼，所希望的事情都能如願以償。同伴等五百人，對此感到奇怪，說：『這個人獨自一人，有什麼福德幫助，這麼快就免除了重大的罪過，願望就能立即實現呢？』（出自《優多羅母經》）。 從前有位沙門（梵語：śrāmaṇa，指出家修道者），跟隨商人渡海。走到半路，船隻返回，不能再前行。眾人一致認為：『船中一定有不潔凈的人。』於是用抽籤的方式來找出不潔凈的人。這位道人（指沙門）三次都抽中了簽。他便自己跳入海中。龍王（梵語：Nāga-rāja，指海中具有神力的生物）立即用七寶蓮花托住他，將他帶入海中，到達龍宮。沙門看見樓閣寶舍殿堂。龍王請他進入，頂禮膜拜，說：『我得了頭痛病，六百多年來都在尋求道人，今天終於找到了。道人應當能醫治我的病。』道人說：『我不知道醫藥，用什麼來醫治呢？』龍王說：『我這海中有很多神藥，都不能治好我的病，只是沒有得到法藥。』道人說法，時間不長，龍王自覺病除痊癒。龍王非常高興，供養道人九十天，對道人說：『長久以來讓您勞累，想必您也感到疲倦。』之前的船隻剛剛到達，現在應當送您回去。龍王挑選了三顆摩尼珠（梵語：maṇi，意為寶珠），一顆用來供養佛，一顆用來佈施給眾僧，一顆送給道人。派遣神送他回去。忽然間就到了船上。船上的同伴驚喜萬分，一起回到本土。眾人全都跟隨道人去拜見佛。佛為他們說法，都發起了修道的意願，所度化的人數無法計算（出自《譬喻經》第九卷）。 從前，阿難（梵語：Ānanda，佛陀的十大弟子之一）稟報事情。有位沙門（梵語：śrāmaṇa，指出家修道者）證得了阿那含（梵語：Anāgāmin，佛教修行果位之一）的果位。在山上煮草來染色衣服。當時有丟失牛的人到處尋找。看見煙就前往檢視。看見鍋中的草全都變成了牛骨，缽變成了牛頭，袈裟變成了牛皮。那人便用牛骨繫在頭上，在全國巡行。眾人一起看見了他。沙彌（梵語：śrāmaṇera，指年齡較小的出家男子）看見太陽已經到了正中，捶打地面，抱怨看不見師父到來，便
【English Translation】 English version: He dwelt therein. He offered food to the Bhikṣu (Buddhist monk) Sangha (community). He offered Dharma robes to the Sangha. He recited their names and offered blessings. Immediately, lotus flowers would grow in the large pond, emitting a fragrant scent that moved the body. Fruit trees provided shade, and his wishes were fulfilled. His companions, numbering five hundred, marveled at this, saying, 'This person alone, what blessings does he have to help him? He is quickly spared from severe faults, and his wishes are immediately fulfilled?' (From the Uttara-mātṛkā-sūtra). In the past, there was a Śrāmaṇa (a wandering ascetic or novice monk) who followed merchants across the sea. Halfway there, the ship turned back, unable to proceed. The people all said, 'There must be someone unclean on the ship.' So they drew lots to find the unclean person. The ascetic drew the lot three times. He threw himself into the sea. The Nāga-rāja (Dragon King) immediately used a seven-jeweled lotus flower to support him and brought him into the sea, arriving at the Dragon Palace. He saw pavilions, jeweled houses, and halls. The Dragon King invited him in, bowed his head and paid respects, saying, 'I have been suffering from a headache for over six hundred years, seeking an ascetic. Today I have finally found one. The ascetic should cure my illness.' The ascetic said, 'I do not know medicine, how can I cure you?' The Dragon King said, 'In this sea, there are many divine medicines, but they do not cure my illness. I have not yet obtained the Dharma medicine.' The ascetic preached the Dharma for a short while. The Dragon King felt himself cured. The Dragon King was very happy and offered the ascetic offerings for ninety days. He said to the ascetic, 'You have been troubled for a long time, and I imagine you are also weary.' The previous ship has just arrived, and now I shall send you back.' The Dragon King selected three maṇi (jewel) beads, one to offer to the Buddha, one to give to the Sangha, and one to give to the ascetic. He sent a god to send him back. Suddenly, he arrived at the ship. The shipmates were overjoyed and returned to their homeland together. Everyone followed the ascetic to visit the Buddha. The Buddha preached the Dharma to them, and they all developed the intention to practice the Way. The number of those who were saved was immeasurable (From the Pi-yu-ching, Volume 9). In the past, Ānanda (one of the ten principal disciples of the Buddha) was reporting matters. There was a Śrāmaṇa (a wandering ascetic or novice monk) who attained the state of Anāgāmin (a non-returner, a stage of enlightenment). He was on a mountain, boiling grass to dye his robes. At that time, someone who had lost a cow was searching everywhere. Seeing smoke, he went to investigate. He saw that the grass in the pot had all turned into cow bones, the bowl had turned into a cow's head, and the Kāsāya (monk's robe) had turned into cowhide. The man then tied the bones to his head and paraded through the country. Everyone saw him. The Śrāmaṇera (a novice monk) saw that the sun was already at its zenith, beat the ground, and complained that he could not see his teacher arrive, so he
入戶悉思惟。見師為人所辱。則往頭面著足。何時言如此。日久遠時罪也。沙彌言。可暫歸食。兩人則放。神足俱去。沙彌未得道。常有恚未除。顧見清信士及國人。乃取我師如此。使龍雨沙石動此國。令之恐怖。念此適竟。四面雨沙。城塢屋室皆悉壞敗。師言。我宿命一世屠牛為業。故得此殃耳。汝何緣作罪乎。汝去不須復與我相追。師曰。罪福如是。可不慎矣(出譬喻經上卷)。
沙門行乞主人有珠為鸚鵡所吞橫相苦加忍受不言二十一
外國有沙門。行乞到買珠家。主人為設飯食。有大珠其價億數。與人持歸。置沙門邊。時有鸚鵡。便出吞之。主人不見。因問沙門。答言。我不取。主人復問。有他人耶。答言無有。主人瞋曰。我適持珠來。既無他人。獨有沙門。而言不取。珠今所在。便撾沙門。血出流地。沙門故言。我不隱珠。須臾鸚鵡出飲地血。與杖相遇。鸚鵡即死。復欲舉手撾于沙門。沙門言。止聽我語。鸚鵡吞之。即破鸚鵡得珠。主人謂沙門曰。何不早說。乃使如是。沙門曰。我持佛戒不得殺生。即欲說之。恐殺鸚鵡。今鸚鵡死。我乃說之。鸚鵡若活。卿撾我死。我終不說也。主人便自克責悔過。辭謝之。沙門不瞋。顏色不變(出一卷雜譬喻經)。
沙門遇鬼變身乍有乍無二十二
【現代漢語翻譯】 現代漢語譯本：進入家門后，悉心思考。看見老師被人侮辱，就前去以頭面觸碰他的腳。老師問：『你何時才能不再這樣？長久以往會增加你的罪孽。』沙彌說：『可以暫時回去吃飯。』兩人就放開了老師，以神通離去。沙彌雖然還未得道，但常常有嗔恨心未除。回頭看見信徒和國人，竟然這樣對待我的老師，就想讓龍降雨沙石，震動這個國家，使他們感到恐怖。這個念頭剛結束，四面就下起了沙雨，城墻和房屋都全部毀壞了。老師說：『我前世做屠牛的行業，所以才得到這樣的災殃。你又為何要造罪呢？你離開吧，不需要再追隨我了。』老師說：『罪和福就是這樣，怎能不謹慎呢！』（出自《譬喻經》上卷） 沙門行乞，主人有寶珠被鸚鵡吞食，橫遭苦楚，但忍受不言。（二十一） 外國有一位沙門（shā mén，梵文śramaṇa的音譯，指佛教出家修行者），去一家賣珠寶的人家乞食。主人為他準備了飯食。主人有一顆價值數億的大寶珠，交給別人拿回家，放在沙門旁邊。當時有一隻鸚鵡，就把寶珠吞了下去。主人回來后不見了寶珠，就問沙門。沙門回答說：『我沒有拿。』主人又問：『有其他人嗎？』回答說沒有。主人生氣地說：『我剛把寶珠拿來，既然沒有其他人，只有沙門你，卻說沒有拿。寶珠現在在哪裡？』於是就毆打沙門，血流滿地。沙門還是說：『我沒有藏匿寶珠。』過了一會兒，鸚鵡出來喝地上的血，與杖相碰，鸚鵡就死了。主人又要舉手毆打沙門，沙門說：『住手，聽我說。鸚鵡吞了寶珠。』於是剖開鸚鵡的肚子，得到了寶珠。主人對沙門說：『為什麼不早說，以至於這樣？』沙門說：『我持守佛戒，不得殺生。我本來想說，但恐怕殺了鸚鵡。現在鸚鵡死了，我才說出來。如果鸚鵡還活著，你打死我，我也終究不會說的。』主人便自我責備，悔恨過錯，向沙門道歉。沙門不生氣，臉色也不變。（出自一卷《雜譬喻經》） 沙門遇到鬼，鬼變化身體，時有時無。（二十二）
【English Translation】 English version: Entering the house, he contemplated deeply. Seeing his teacher being humiliated, he went and touched his feet with his head. The teacher said, 'When will you stop doing this? Continuing like this will increase your sins.' The Śrāmaṇa (沙彌, novice monk) said, 'Can we go back to eat for a while?' The two then released the teacher and left with their supernatural powers. Although the Śrāmaṇa had not yet attained enlightenment, he often had anger that had not been eliminated. Looking back and seeing the faithful and the people of the country treating his teacher like this, he wanted to make the dragons rain sand and stones, shaking this country and making them feel terrified. As soon as this thought ended, sand rained down from all sides, and the city walls and houses were all destroyed. The teacher said, 'In my previous life, I was a butcher, so I received such a disaster. Why are you creating sins? Leave, you don't need to follow me anymore.' The teacher said, 'Sin and blessing are like this, how can we not be careful!' (From the first volume of the Avadāna Sūtra) A Śrāmaṇa (沙門, novice monk) went begging for alms, and the owner had a precious pearl swallowed by a parrot, suffering hardship but enduring it without speaking. (Twenty-one) In a foreign country, there was a Śrāmaṇa (沙門, novice monk) who went to a jeweler's house to beg for food. The owner prepared food for him. The owner had a large pearl worth hundreds of millions, and he asked someone to take it home and place it next to the Śrāmaṇa. At that time, a parrot swallowed the pearl. The owner came back and couldn't find the pearl, so he asked the Śrāmaṇa. The Śrāmaṇa replied, 'I didn't take it.' The owner asked again, 'Is there anyone else?' He replied that there was no one else. The owner angrily said, 'I just brought the pearl here, and since there is no one else, only you, the Śrāmaṇa, yet you say you didn't take it. Where is the pearl now?' So he beat the Śrāmaṇa, and blood flowed to the ground. The Śrāmaṇa still said, 'I didn't hide the pearl.' After a while, the parrot came out to drink the blood on the ground and collided with a stick, and the parrot died. The owner was about to raise his hand to beat the Śrāmaṇa again, but the Śrāmaṇa said, 'Stop, listen to me. The parrot swallowed the pearl.' So he cut open the parrot's stomach and got the pearl. The owner said to the Śrāmaṇa, 'Why didn't you say so earlier, causing this to happen?' The Śrāmaṇa said, 'I uphold the Buddhist precepts and cannot kill living beings. I wanted to say it, but I was afraid of killing the parrot. Now that the parrot is dead, I will say it. If the parrot were still alive, even if you beat me to death, I would never say it.' The owner then blamed himself, repented of his mistakes, and apologized to the Śrāmaṇa. The Śrāmaṇa was not angry, and his expression did not change. (From one volume of the Saṃyukta-avadāna-sūtra) A Śrāmaṇa (沙門, novice monk) encountered a ghost, and the ghost transformed its body, sometimes appearing and sometimes disappearing. (Twenty-two)
有沙門。于山中念道。有一鬼。化作無頭人而行。沙門言。咄快無頭。則不知頭痛。又無目耳不知音響。鬼復化作無軀人。沙門言。咄快無頭人。不知痛癢。無五藏不病。鬼復化作無手足人。沙門言。咄快無手足不能行。亦不取人物。鬼知沙門守志。即便滅去(出一卷雜譬喻經)。
沙門得鬼抱安心說化鬼辭謝而去二十三
外國有沙門行道。與啖人鬼相逢。鬼急抱之。沙門言。我今因與卿相得。卿心與我如天地相去大遠。卿心好殺。我心好生。卿與道反。鬼便舍沙門。不敢復抱。即卻辭謝言。我愚癡不及耳(出一卷雜譬喻經)。
道人度獵師二十四
昔有道人。晝夜行道。初不懈息。且有身口之急。當須飲食。便行乞丐。忽到獵師邊乞。獵師無道。便大瞋恚。欲射道人。道人言。止止。勿射我余處。正射我腹。便開衣露腹。喚令其射。獵師即下弓釋箭。前問道人。夫人之處世。無不畏死。而道人何故令我射腹。道人語言。此腹欲食。由此之故。不避危險。是以射之。獵師即悟。吾緣山嶺。不避虎狼。亦為此腹。宿緣福至。忽便開解。道人為說三塗之苦泥洹之樂。獵師自知殺獵罪重。便從受戒。發菩提心(出譬喻經第十卷)。
經律異相卷第十九
佛住舍衛城。有長者。名曰難
【現代漢語翻譯】 現代漢語譯本： 有一位沙門（shā mén，佛教出家人的通稱）在山中修行。有一個鬼，變化成沒有頭的人行走。沙門說：『好啊，沒有頭，就不知道頭痛了。又沒有眼睛和耳朵，就不知道聲音和響動了。』鬼又變化成沒有軀幹的人。沙門說：『好啊，沒有軀幹的人，就不知道疼痛和瘙癢了，沒有五臟，就不會生病。』鬼又變化成沒有手腳的人。沙門說：『好啊，沒有手腳，就不能行走，也不能拿取東西。』鬼知道沙門意志堅定，就消失了（出自一卷《雜譬喻經》）。 沙門因為內心安定而使鬼退去的故事 外國有一位沙門修行，與一個吃人的鬼相遇。鬼急忙抱住他。沙門說：『我今天因為與你相遇，知道你的心與我的心相差太遠。你的心喜歡殺戮，我的心喜歡愛護生命。你與正道相反。』鬼便放開沙門，不敢再抱，隨即告辭謝罪說：『我愚癡，不如你。』（出自一卷《雜譬喻經》）。 道人度化獵人的故事 過去有一位道人，日夜修行，從不懈怠。而且有身體和口腹的需求，需要飲食，便去乞討。忽然到了獵人身邊乞討，獵人沒有道義，便非常生氣，想要射道人。道人說：『停停，不要射我其他地方，就射我的肚子。』便敞開衣服露出肚子，叫他射。獵人立刻放下弓箭，上前問問道人：『人活在世上，沒有不怕死的，而道人為什麼讓我射肚子？』道人說：『這個肚子想要吃東西，因此，不避危險，所以射它。』獵人立刻醒悟：『我緣著山嶺，不避虎狼，也是爲了這個肚子。』宿世的善緣成熟，忽然就開悟了。道人為他說三塗（sān tú，地獄、餓鬼、畜生三惡道）的苦難和泥洹（ní huán，涅槃）的快樂。獵人自己知道殺生打獵罪孽深重，便跟隨道人受戒，發菩提心（pú tí xīn，立志成佛的心）（出自《譬喻經》第十卷）。 《經律異相》卷第十九 佛住在舍衛城（Shè wèi chéng，古印度城市）。有一位長者，名叫難（Nán）。
【English Translation】 English version: There was a Shramana (Śrāmaṇa, a common term for Buddhist monks) practicing in the mountains. A ghost transformed into a headless person and walked around. The Shramana said, 'Good, no head, then you don't know the pain of a headache. And no eyes and ears, then you don't know sounds and noises.' The ghost then transformed into a person without a torso. The Shramana said, 'Good, a person without a torso, then you don't know pain and itching, and without the five organs, you won't get sick.' The ghost then transformed into a person without hands and feet. The Shramana said, 'Good, without hands and feet, you can't walk, and you can't take things.' The ghost knew that the Shramana's will was firm, so it disappeared (from a volume of the Miscellaneous Similes Sutra). The story of how a Shramana's peaceful mind caused a ghost to retreat. In a foreign country, there was a Shramana practicing the Way, and he encountered a man-eating ghost. The ghost hurriedly hugged him. The Shramana said, 'Today, because I met you, I know that your heart and my heart are very far apart. Your heart likes to kill, and my heart likes to protect life. You are the opposite of the right path.' The ghost then released the Shramana, not daring to hug him again, and immediately apologized and said, 'I am foolish and not as good as you.' (From a volume of the Miscellaneous Similes Sutra). The story of a Taoist converting a hunter. In the past, there was a Taoist who practiced day and night, never slacking off. Moreover, he had the needs of the body and mouth, needing food and drink, so he went begging. Suddenly, he came to a hunter's side to beg. The hunter had no morality and became very angry, wanting to shoot the Taoist. The Taoist said, 'Stop, stop, don't shoot me anywhere else, just shoot my belly.' Then he opened his clothes and exposed his belly, telling him to shoot. The hunter immediately put down his bow and released the arrow, and stepped forward to ask the Taoist, 'People live in the world, and no one is not afraid of death, but why did the Taoist let me shoot his belly?' The Taoist said, 'This belly wants to eat, therefore, it does not avoid danger, so shoot it.' The hunter immediately realized, 'I rely on the mountains, not avoiding tigers and wolves, also for this belly.' The good karma of past lives matured, and he suddenly became enlightened. The Taoist told him about the suffering of the three evil paths (sān tú, the three evil paths of hell, hungry ghosts, and animals) and the happiness of Nirvana (ní huán, Nirvana). The hunter knew that the sin of killing and hunting was heavy, so he followed the Taoist to take the precepts and generate Bodhicitta (pú tí xīn, the mind of aspiring to Buddhahood) (from the tenth volume of the Similes Sutra). Excerpts from Sutras and Vinaya, Volume 19 The Buddha was staying in Shravasti (Śrāvastī, an ancient Indian city). There was an elder named Nanda (Nán).
提。舍家出俗行住坐臥。心常念定。名為禪難提。是時難提于開眼林中作草菴舍。彼于其中初中后夜修行自業得世俗正受。乃經七年已。退失禪定。復依一樹下還求本定。時魔眷屬常作方便伺求其便。變為女人端正無比。華香瓔珞。住難提前謂言。比丘。共相娛樂行淫事來。時難提言。惡邪速滅。惡邪速滅。口雖此言而目不視。天女復第二第三所說如上。時難提第二第三亦復如是。說時天女便脫瓔珞之服露其形體。立難提前。語難提言。共行淫來。時難提見其形相。而生欲心答言可。爾時天女漸漸卻行。難提喚言。汝可小住共相娛樂。難提往就。天女疾去。難提追逐到祇洹塹中。有王家死馬。天女到馬所隱形不見。時難提欲心熾盛即淫死馬。欲心息已便作是念。我甚不善非沙門法。以信出家而犯波羅夷罪。用著法服食人信施為。即脫法衣著右手中。左手掩形而趣祇洹。語比丘言。長老我犯波羅夷。時諸比丘在祇洹門間經行。共相謂言。此是坐禪難提修梵行人。不應犯波羅夷。難提復言。諸長老不爾。我實犯波羅夷。諸比丘問其因緣。難提即具說之。諸比丘以是事具白世尊。佛告諸比丘。是難提善男子自說所犯重罪應驅當出。時諸比丘如教驅出。諸比丘白佛言。世尊。云何長老難提久修梵行。而為此天女之所誑惑。佛告
比丘。是難提不但今日為天女所惑退失梵行。過去世時亦為彼所惑失於梵行。過去世時。南方阿槃提國有迦葉氏。外道出家聰明博識。博綜典籍靡不開達。彼外道者助王治國。時彼國王執持奸賊。種種治罪割截耳鼻治之甚苦。時彼外道深自惟念。我已出家。云何與王共參此事。便白王言。聽我出家。王即答言。師已出家。云何方言我欲出家。答言。大王。我今預此種種刑罰。苦惱眾生何名出家。王即問言。師今欲於何出家。答言。大王。欲學仙人出家。王言可爾。隨意出家。去城不遠有百巖山。有流泉玉池華果茂盛。即造彼山而立靜處舍。彼于山中修習外道。得世俗定起五神通。于春後日食諸果蓏四大不適。因其小行不凈流出。時有牝鹿渴乏求水飲此小便。不凈著舌舐其產道。眾生行報不可思議。因是受胎。常在廬側食草飲水。至其月滿產一小兒。爾時仙人出行采草。鹿產難故即大悲鳴。仙人聞鹿鳴急。謂為惡蟲所害。欲往救之見生小兒。仙人見已怪而唸曰。云何畜生而生於人。尋入定觀見本因緣即是我子。于彼小兒便生愛心。裹以皮衣持歸養之。仙人抱舉鹿母乳之。依母生故體斑似鹿。是故作字。名曰鹿斑。漸漸長大至年七歲。仁愛孝慈採果取水供養仙人。是時仙人念言。天下可畏無過女人。即教誡子言。可畏之甚
【現代漢語翻譯】 現代漢語譯本： 比丘們，難提（Nandi）並非只是今天才被天女迷惑，喪失了梵行（Brahma-cariya，清凈的修行生活）。在過去世，他也曾被她們迷惑而失去梵行。過去世時，在南方阿槃提國（Avanti）有一位迦葉氏（Kasyapa）的外道出家人，他聰明博學，精通各種典籍，沒有不通達的。那位外道幫助國王治理國家。當時，那位國王逮捕了奸臣賊子，用各種刑罰懲治他們，割截他們的耳鼻，懲治得非常殘酷。當時，那位外道深深地反思：『我已經出家，怎麼能和國王一起參與這些事情呢？』於是就對國王說：『請允許我出家。』國王回答說：『你已經出家了，為什麼現在又說想要出家呢？』他回答說：『大王，我現在參與這些種種刑罰，給眾生帶來痛苦，這怎麼能叫出家呢？』國王就問：『你現在想要在哪裡出家呢？』他回答說：『大王，我想學習仙人出家。』國王說：『可以，隨你的意願出家吧。』離城不遠的地方有一座百巖山（Śataparvata），那裡有流動的泉水，碧玉般的池塘，繁茂的花果。他就在那座山中建造了一處安靜的住所。他在山中修習外道，獲得了世俗的禪定，生起了五神通（Pañcābhijñā）。在春季的某個下午，他食用各種水果，四大不調，因為小解而有不凈物流出。當時，有一隻母鹿因為口渴而尋找水源，飲用了這些小便，不凈物沾到了它的舌頭上，舔舐了它的產道。眾生的行為和果報真是不可思議。因此，它懷了孕。它經常在茅屋旁邊吃草飲水。到了足月的時候，它生下了一個小男孩。當時，仙人外出采草。母鹿因為難產而大聲悲鳴。仙人聽到鹿的悲鳴聲，急忙趕來，以為是被惡蟲所害，想要去救它，卻看見生了一個小男孩。仙人看見後感到奇怪，心想：『怎麼會有畜生生下人呢？』於是入定觀察，看見了其中的因緣，原來是自己的兒子。他對那個小男孩產生了愛心，用獸皮將他包裹起來，帶回去撫養。仙人抱著他，讓鹿媽媽餵養他。因為是依鹿而生，所以身體上有像鹿一樣的斑紋。因此，給他取名為鹿斑（Migaloma）。漸漸地，他長到了七歲。他仁愛孝順，採摘水果，取水，供養仙人。這時，仙人想到：『天下最可怕的莫過於女人。』於是告誡他的兒子說：『女人非常可怕啊！』
【English Translation】 English version: Bhikkhus, Nandi (Nandi) was not only today deluded by heavenly maidens and lost his Brahma-cariya (Brahma-cariya, pure spiritual life). In past lives, he was also deluded by them and lost his Brahma-cariya. In the past, in the southern Avanti (Avanti) country, there was a Kasyapa (Kasyapa) ascetic of other paths, who was intelligent and knowledgeable, well-versed in various scriptures, and there was nothing he did not understand. That ascetic helped the king govern the country. At that time, that king arrested treacherous villains, punished them with various tortures, cutting off their ears and noses, and punishing them very cruelly. At that time, that ascetic deeply reflected: 'I have already left home, how can I participate in these matters with the king?' So he said to the king: 'Please allow me to leave home.' The king replied: 'You have already left home, why do you now say you want to leave home?' He replied: 'Great King, I am now involved in these various tortures, bringing suffering to beings, how can this be called leaving home?' The king then asked: 'Where do you now want to leave home?' He replied: 'Great King, I want to learn from the hermits and leave home.' The king said: 'Okay, leave home as you wish.' Not far from the city was a Śataparvata (Śataparvata) mountain, where there were flowing springs, jade-like ponds, and lush flowers and fruits. He built a quiet dwelling on that mountain. He practiced other paths in the mountain, attained worldly samadhi, and developed the five supernormal powers (Pañcābhijñā). One afternoon in spring, he ate various fruits, and his four elements were not in harmony, and impure substances flowed out because of urination. At that time, a doe, thirsty and seeking water, drank this urine, and the impure substance touched her tongue and licked her birth canal. The actions and consequences of beings are truly inconceivable. Therefore, she became pregnant. She often ate grass and drank water near the hut. When the month was full, she gave birth to a baby boy. At that time, the hermit went out to gather grass. The doe cried out in great sorrow because of difficult labor. The hermit heard the deer's cry and hurried over, thinking it was harmed by evil insects, wanting to save it, but saw a baby boy being born. The hermit was surprised when he saw it, thinking: 'How can a beast give birth to a human?' So he entered samadhi and observed the cause and condition, and it turned out to be his own son. He felt love for the baby boy, wrapped him in animal skin, and took him back to raise him. The hermit held him and had the deer mother feed him. Because he was born relying on the deer, he had spots like a deer on his body. Therefore, he was named Migaloma (Migaloma). Gradually, he grew to be seven years old. He was kind and filial, picking fruits, fetching water, and providing for the hermit. At this time, the hermit thought: 'The most terrifying thing in the world is women.' So he warned his son: 'Women are very terrifying!'
無過女人。敗正毀德靡不由之。於是教以禪定。化以五通。為說偈言。 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第二十(聲聞學人僧部第九)
梁沙門僧旻寶唱等集選擇遇佛善誘舍于愛慾得第三果一須陀洹婦病于從事一悟得第三果二比丘自誓入定經時既久出定便死三比丘坐禪為毒蛇所害生天見佛得道四比丘遮國王著巾屣禮佛聽法五比丘修不凈觀得須陀洹道六盲比丘倩人衽聞法得道七三藏比丘著弊服常饑好衣得食八族姓子出家佛為欲愛證賢聖明法九旃陀羅七子為王逼殺失命十
選擇遇佛善誘舍于愛慾得第三果一
人有七藏處。一謂風藏。二生藏。三熟藏。四冷藏。五熱藏。六見藏。七欲藏。是諸藏中。欲藏最堅。依止涕唾。澹𣼩膿血。筋骨皮肉。心肝五藏。腸胃屎尿。時會中有一居士。名曰選擇。妻名妙色。面貌端嚴。姿容挺特。居士愛著煩惱熾盛。聞佛說此。即白佛言。世尊。莫作是說。云何欲心起于屎尿。我妻端嚴無諸臭穢。佛時化作婦人。端嚴姝潔狀如妙色。正容徐步來入眾中。居士問曰。汝何故來。答曰。欲聽說法。居士即牽坐其衣上。佛以神力。令是婦人糞污其衣。使此居士不堪臭處。以手掩鼻。顧問左右。誰為此者。跋難陀不堪。語居士言。何故掩鼻
【現代漢語翻譯】 現代漢語譯本： 沒有哪個女人不是過錯的來源。敗壞正道、毀壞德行沒有不是因為她們的。因此，（佛）教導她們禪定，用五神通來教化她們，併爲她們說了偈語。
《大正藏》第53冊 No. 2121 《經律異相》
《經律異相》卷第二十 (聲聞學人僧部第九)
梁朝沙門僧旻、寶唱等人編輯選擇遇到佛陀的善巧引導，捨棄愛慾而證得第三果（阿那含果）一、一位須陀洹（初果）的妻子因病而頓悟證得第三果二、一位比丘（出家人）發誓入定，經過很久之後出定便去世三、一位比丘坐禪時被毒蛇咬死，死後昇天見到佛陀而得道四、一位比丘阻止國王戴著頭巾和鞋子禮佛聽法五、一位比丘修習不凈觀而證得須陀洹道（初果）六、一位盲人比丘請人幫助縫補衣服，聽聞佛法而得道七、一位三藏比丘穿著破舊的衣服，經常飢餓，有好衣服卻能得到食物八、一位出身高貴的年輕人出家，佛陀為他說明欲愛的過患，證明賢聖之法的光明九、旃陀羅（賤民）的七個兒子被國王逼迫殺害而喪命十
選擇遇到佛陀的善巧引導，捨棄愛慾而證得第三果一
人有七個儲藏處。一是風藏，二是生藏，三是熟藏，四是冷藏，五是熱藏，六是見藏，七是欲藏。在這七個儲藏處中，欲藏最為堅固，它依賴於涕唾、痰涎、膿血、筋骨皮肉、心肝五臟、腸胃屎尿。當時，法會中有一位居士（在家信徒），名叫選擇，他的妻子名叫妙色，面貌端正美麗，姿容出衆。居士對她愛戀執著，煩惱熾盛。聽到佛陀這樣說，就對佛陀說：『世尊，不要這樣說。為什麼說欲心會從屎尿中生起呢？我的妻子端莊美麗，沒有各種臭穢。』佛陀當時化作一位婦人，端莊美麗，容貌像妙色一樣，儀態端莊，緩緩地走進人群中。居士問道：『你來這裡做什麼？』回答說：『想來聽聞佛法。』居士就拉著她坐在自己的衣服上。佛陀用神力，讓這位婦人糞便玷汙了他的衣服，使這位居士無法忍受臭味，用手摀住鼻子，詢問左右的人：『是誰做的這件事？』跋難陀（尊者名）不忍心，對居士說：『你為什麼摀住鼻子？』
【English Translation】 English version: There is no woman who is not the source of faults. There is no ruining of the right path or destroying of virtue that does not come from them. Therefore, (the Buddha) taught them meditation, transformed them with the five supernormal powers, and spoke verses for them.
Taisho Tripitaka Volume 53 No. 2121 Sutra and Vinaya Differences
Sutra and Vinaya Differences Volume 20 (Shravaka Learners Sangha Section 9)
The Shramana Sengmin and Baochang of the Liang Dynasty compiled and selected encounters with the Buddha's skillful guidance, abandoning love and desire to attain the third fruit (Anagamin) 1. A wife of a Srotapanna (first fruit) suddenly realized and attained the third fruit due to illness 2. A Bhikshu (monk) vowed to enter Samadhi (meditative state), and after a long time, upon emerging from Samadhi, he passed away 3. A Bhikshu was killed by a poisonous snake while meditating, and after death, he ascended to heaven, saw the Buddha, and attained enlightenment 4. A Bhikshu prevented the king from wearing a turban and shoes while paying homage to the Buddha and listening to the Dharma 5. A Bhikshu practiced the contemplation of impurity and attained the Srotapanna path (first fruit) 6. A blind Bhikshu asked someone to help him mend his clothes and attained enlightenment upon hearing the Dharma 7. A Tripitaka Bhikshu wore tattered clothes, was often hungry, but could obtain food despite having good clothes 8. A young man from a noble family renounced the world, and the Buddha explained the faults of desire and love to him, proving the brightness of the Dharma of the virtuous and holy 9. The seven sons of a Chandala (outcaste) were forced to be killed by the king and lost their lives 10.
Encountering the Buddha's skillful guidance, abandoning love and desire to attain the third fruit 1
People have seven storage places. One is the wind storage, two is the birth storage, three is the ripening storage, four is the cold storage, five is the heat storage, six is the seeing storage, and seven is the desire storage. Among these seven storage places, the desire storage is the most solid, relying on snot and saliva, phlegm, pus and blood, sinews, bones, skin and flesh, the five internal organs, intestines, stomach, feces, and urine. At that time, there was a householder (lay devotee) in the assembly named Choice, whose wife was named Wonderful Appearance, with a dignified and beautiful face and outstanding appearance. The householder was attached to her with intense love and afflictions. Upon hearing the Buddha say this, he said to the Buddha: 'World Honored One, do not say this. Why would desire arise from feces and urine? My wife is dignified and beautiful, without any foulness.' The Buddha then transformed into a woman, dignified and beautiful, with an appearance like Wonderful Appearance, with a dignified demeanor, slowly walking into the crowd. The householder asked: 'Why have you come here?' She replied: 'I want to listen to the Dharma.' The householder then pulled her to sit on his clothes. The Buddha used his divine power to make this woman's feces stain his clothes, making the householder unable to bear the stench, covering his nose with his hand, and asking those around him: 'Who did this?' Bānanda (name of an honored one) could not bear it and said to the householder: 'Why are you covering your nose?'
而顧視我。答曰。甚大臭穢。以佛神力。令跋難陀及諸眾會。見此婦人污居士衣。時跋難陀語居士言。且觀汝妻所為臭穢。居士答言。我妻凈潔。身無諸穢。若有疑者自當觀之。語跋難陀。我意謂汝為此穢。跋難陀大怒。從坐起言。汝今應名屎居士也。汝妻坐時糞出衣上。為屎所涂。而無羞恥。反欲謗人。又復唱言。此屎居士可遣出衆。即以手牽令出衆外。居士語其妻曰。我敬汝故。令坐衣上。汝為大人。法應爾耶。妻即答言。汝近屎囊法自應爾。居士爾時即生厭心。欲去衣糞。更污身體。謂跋難陀。當何方便得離此穢。跋難陀言。非直此糞污染汝身。更有諸衰。是汝之分。若欲離者當遠此。是以汝妻糞。令此大眾頭痛悶亂。居士答曰。諸釋子等皆多慈悲。汝甚惡口。乃如是耶。跋難陀言。如汝今者何可憐愍。汝今自觀為凈潔不。而欲謗我。時居士謂其妻曰。汝可還歸。既遣之已。語跋難陀。我今明見女人諂曲。多諸過咎。不凈充滿。心生厭離。欲于佛法出家為道。跋難陀言。汝今形體臭穢如是。若以香涂經歷年載。然後或可堪任出家。居士答曰。我若涂香經歷年歲。或身已無常。或佛滅度。壞我出家求道因緣。今苦見聽得出家者。我不復住城邑聚落僧房精舍。作阿蘭若乞食納衣。于空閑處。誰聞我臭。佛聞呼之言善
【現代漢語翻譯】 現代漢語譯本：然後他看著我，我回答說：『非常臭而且臟。』憑藉佛的神力，讓跋難陀（Nanda，佛陀的堂弟）和所有在場的人，都看到這個婦人弄髒了居士（居士，在家信徒）的衣服。當時，跋難陀對居士說：『看看你妻子所做的這些臭穢之事。』居士回答說：『我的妻子是乾淨的，身上沒有任何污穢。如果你們有疑問，可以自己去看。』居士對跋難陀說：『我認為是你弄髒的。』跋難陀非常生氣，從座位上站起來說：『你現在應該被稱為「屎居士」了。你妻子坐在座位上，糞便弄到了衣服上，被糞便塗抹，卻不知羞恥，反而想要誹謗別人。』他又大聲說：『這個屎居士應該被趕出去。』然後用手拉著居士，把他拉到人群外面。居士對他的妻子說：『我因為尊重你，才讓你坐在衣服上，你身為成年人，應該這樣做嗎？』妻子回答說：『你靠近屎袋，自然就應該這樣。』居士當時就產生了厭惡之心，想要去掉衣服上的糞便，但糞便卻更加玷汙了他的身體。他問跋難陀：『用什麼方法才能擺脫這些污穢？』跋難陀說：『不僅僅是這些糞便污染了你的身體，還有各種衰敗，都是你應得的。如果想要擺脫，就應該遠離這些。』是因為你妻子的糞便，才讓大眾頭痛昏亂。居士回答說：『各位釋迦牟尼佛的弟子都具有慈悲之心，你說話如此惡毒，竟然是這樣嗎？』跋難陀說：『像你現在這樣，有什麼值得可憐的？你自己看看你是否乾淨，卻想要誹謗我。』當時，居士對他的妻子說：『你可以回去了。』送走妻子后，他對跋難陀說：『我現在清楚地看到女人諂媚虛偽，有很多過錯，充滿不凈，我內心厭惡，想要在佛法中出家修行。』跋難陀說：『你現在的身體如此臭穢，如果用香塗抹，經過很多年，或許才能勉強適合出家。』居士回答說：『如果我塗抹香料，經過很多年，或許我的生命已經無常，或者佛陀已經涅槃，斷絕了我出家求道的因緣。現在懇請允許我出家，我不再住在城邑聚落僧房精舍，我要去阿蘭若（Aranya，寂靜處）乞食，穿納衣（Pamsukula，糞掃衣），在空閑的地方修行，誰會聞到我的臭味呢？』佛陀聽到了，稱讚他說：『善哉！』 現代漢語譯本：' 現代漢語譯本：'
【English Translation】 English version: Then he looked at me. I replied, 'It's very smelly and filthy.' By the power of the Buddha, Nanda (Buddha's cousin) and all those present saw that this woman had soiled the layman's (Upasaka, a lay devotee) clothes. At that time, Nanda said to the layman, 'Look at the foul things your wife has done.' The layman replied, 'My wife is clean and has no filth on her. If you have any doubts, you can see for yourselves.' The layman said to Nanda, 'I think you did it.' Nanda became very angry, stood up from his seat and said, 'You should now be called 'Shit Layman'. Your wife sat down and excrement came out onto her clothes, smeared with feces, yet she is not ashamed, but wants to slander others.' He shouted again, 'This Shit Layman should be driven out.' Then he took the layman by the hand and dragged him out of the crowd. The layman said to his wife, 'I respected you, so I let you sit on my clothes. As an adult, should you do this?' The wife replied, 'You are close to a shit bag, so it should be like this.' At that time, the layman felt disgusted and wanted to remove the feces from his clothes, but the feces only soiled his body more. He asked Nanda, 'What is the way to get rid of this filth?' Nanda said, 'It is not just the feces that defile your body, but also all kinds of decay, which you deserve. If you want to get rid of it, you should stay away from it.' It is because of your wife's feces that the crowd has headaches and confusion. The layman replied, 'All the disciples of Shakyamuni Buddha have compassion, but you speak so maliciously, is that so?' Nanda said, 'Like you now, what is there to pity? Look at yourself and see if you are clean, yet you want to slander me.' At that time, the layman said to his wife, 'You can go back.' After sending his wife away, he said to Nanda, 'Now I clearly see that women are flattering and deceitful, have many faults, are full of impurity, and I am disgusted in my heart. I want to renounce the world and practice in the Buddha-dharma.' Nanda said, 'Your body is so smelly now, if you apply fragrance, after many years, perhaps you will be barely fit to renounce the world.' The layman replied, 'If I apply fragrance and many years pass, perhaps my life will be impermanent, or the Buddha will have passed away, cutting off my causes and conditions for renouncing the world and seeking the Way. Now I beg you to allow me to renounce the world. I will no longer live in cities, villages, monasteries, or temples. I will go to Aranya (Aranya, a quiet place) to beg for food, wear Pamsukula (Pamsukula, rag robes), and practice in a secluded place. Who will smell my stench?' The Buddha heard this and praised him, saying, 'Excellent!'
來。汝為沙門。修行梵行。居士鬚髮自落。袈裟著身。執持應器。如比丘像。佛為說法。苦習盡道。遠塵離垢。得法眼凈。成須陀洹。重為說法乃至得阿那含。過於是夜。執衣持缽。詣王舍城。次行乞食。遂到本舍。在門外立。時妻妙色自見其夫。剃頭法服出家為道。即語之曰。法應見舍為沙門耶。選擇答曰。汝昨法應於我衣上。便棄不凈污我身體耶。妙色答曰。汝為比丘應謗人耶。我從父舍到汝家來。未見外門。況至竹園。時有惡魔。語居士言。汝昨見者初非妙色。是化作爾。詃惑汝心。今可還以五欲自娛。沙門瞿曇欺誑汝耳。汝今虛妄非實比丘。瞿曇沙門。常以術惑多人。令其出家。如今誑汝。選擇比丘證真法故。即覺是魔。謂言。惡人汝亦變化我。亦變化是妙色姊。俱為變化。佛所說法皆空如化。爾時妙色得聞此法。遠塵離垢得法眼凈。蠲除疑悔不隨他語。于佛法中得無畏法。謂選擇言。所為甚善。能于佛法。樂修梵行。我亦於法出家為道(出花首經第八卷)。
須陀洹婦病于從事一悟得第三果二
昔有淫逸之人。意專女色。思不能離。欲與交言通於夢想。時婦遇疾。骨消肉盡。家有知識道人往反。婦白道人曰。我今所患日夜羸困。將其意故欲陳我情。為可爾不。時道人曰。但說無苦。設有隱匿之
【現代漢語翻譯】 現代漢語譯本： 來。你（汝）成為沙門（Śrāmaṇa，出家修道者），修行梵行（Brahmacarya，清凈的行為）。居士（Gṛhapati，在家信徒）的頭髮自然脫落，身穿袈裟，手持應器（缽），如同比丘（Bhikṣu，出家男子）的形象。佛（Buddha）為他說法，講述苦、集、盡、道（duḥkha, samudaya, nirodha, mārga，四聖諦）。他遠離塵垢，獲得法眼凈（Dharma-cakṣus-viśuddhi，證悟佛法的清凈之眼），成就須陀洹（Srota-āpanna，入流果）。佛又為他說法，乃至他證得阿那含（Anāgāmin，不還果）。 過了這夜，他拿著衣服和缽，前往王舍城（Rājagṛha）。依次乞食，最終到了自己原來的家。站在門外。當時他的妻子妙色（妙色）看見自己的丈夫剃了頭髮，穿著法服，出家修道。就對他說：『按理說，你應當是看見了家才成為沙門的吧？』選擇（選擇）回答說：『你昨天按理說是在我的衣服上，就丟棄不凈之物來玷污我的身體嗎？』妙色回答說：『你作為比丘，應該誹謗人嗎？我自從離開父親的家來到你家，都沒見過外面的門，更何況是竹園（Veṇuvana）？』 當時有惡魔（Māra），對居士說：『你昨天見到的根本不是妙色，是變化出來的，用來迷惑你的心。現在可以回去用五欲（pañca kāmaguṇāḥ，色、聲、香、味、觸）自娛自樂。沙門瞿曇（Śrāmaṇa Gautama）欺騙你罷了。你現在是虛妄的，不是真正的比丘。瞿曇沙門經常用妖術迷惑很多人，讓他們出家。現在就像這樣欺騙你。』 選擇比丘因為證悟了真實的佛法，立刻覺察到這是魔，就說：『惡人，你也能變化我，也能變化這個妙色的姐姐，都是變化出來的。佛所說的法都是空如幻化的。』當時妙色聽聞了這些佛法，遠離塵垢，獲得法眼凈，消除疑慮和後悔，不再聽信別人的話，在佛法中獲得了無畏的信心。她對選擇說：『你做得非常好，能夠在佛法中，樂於修行梵行。我也要在佛法中出家修道。』（出自《花首經》第八卷）
須陀洹的妻子因病在從事時一悟而得第三果 過去有一個淫逸之人，心思專注于女色，思念不能停止，想要和她交談，甚至在夢中也想和她相通。當時他的妻子生病了，骨瘦如柴。家裡有認識的道人經常來往。妻子對道人說：『我現在所患的病讓我日夜虛弱困頓，想把我的心意告訴你，可以嗎？』道人說：『但說無妨，即使有什麼隱瞞的，』
【English Translation】 English version: Then, you (汝) become a Śrāmaṇa (沙門, a wandering ascetic), practicing Brahmacarya (梵行, pure conduct). The Gṛhapati's (居士, householder) hair naturally falls out, he wears the Kāṣāya (袈裟, monastic robe), and holds an alms bowl (應器), resembling a Bhikṣu (比丘, monk). The Buddha (佛) preaches the Dharma (法) to him, explaining suffering (duḥkha), its origin (samudaya), its cessation (nirodha), and the path (mārga) to its cessation (the Four Noble Truths). He becomes free from defilements, attains the Dharma-cakṣus-viśuddhi (法眼凈, purity of the Dharma eye), and becomes a Srota-āpanna (須陀洹, stream-enterer). The Buddha further preaches to him, until he attains Anāgāmin (阿那含, non-returner). After that night, he takes his robes and bowl, and goes to Rājagṛha (王舍城). He goes from house to house begging for food, and eventually arrives at his own home. He stands outside the door. At that time, his wife, Myōshoku (妙色), sees her husband with his head shaved, wearing monastic robes, having left home to practice the Dharma. She says to him, 'Should you have become a Śrāmaṇa only after seeing your home?' Choice (選擇) replies, 'Yesterday, you were rightfully on my clothes, but you discarded impure things to defile my body?' Myōshoku replies, 'As a Bhikṣu, should you slander others? Since I left my father's house and came to your house, I have not seen the outer gate, let alone the Veṇuvana (竹園, Bamboo Grove)?' At that time, a Māra (惡魔, demon) says to the householder, 'What you saw yesterday was not Myōshoku at all, but a transformation, used to deceive your mind. Now you can return to enjoying the five desires (pañca kāmaguṇāḥ, 五欲, forms, sounds, smells, tastes, and tactile objects). The Śrāmaṇa Gautama (沙門瞿曇) is deceiving you. You are now false, not a true Bhikṣu. The Śrāmaṇa Gautama often uses magic to deceive many people, causing them to leave home. Now he is deceiving you in the same way.' The Bhikṣu Choice, because he has realized the true Dharma, immediately realizes that this is a demon, and says, 'Evil one, you can transform me, and you can transform this sister of Myōshoku, all are transformations. The Dharma spoken by the Buddha is all empty like illusions.' At that time, Myōshoku, hearing these teachings, becomes free from defilements, attains the Dharma-cakṣus-viśuddhi, eliminates doubts and regrets, no longer listens to the words of others, and gains fearless confidence in the Buddha's Dharma. She says to Choice, 'What you have done is very good, to be able to joyfully practice Brahmacarya in the Buddha's Dharma. I also want to leave home and practice the Dharma in the Buddha's Dharma.' (From the Flower Garland Sutra, Volume 8)
The wife of a Srota-āpanna attains the third fruit due to illness and a single moment of realization In the past, there was a lustful man whose mind was focused on women, unable to stop thinking about them, wanting to talk to them, even wanting to be intimate with them in his dreams. At that time, his wife became ill, becoming as thin as bones. A knowledgeable Daoist (道人) in the family often came and went. The wife said to the Daoist, 'The illness I have now makes me weak and tired day and night, I want to tell you my feelings, is that okay?' The Daoist said, 'Just speak without worry, even if there is something hidden,'
事。我當覆藏不使彰露。婦人白言。我夫多欲。晝夜役嬈不容食息。由是生疾恐不自濟。道人曰。若汝夫主近汝者。語以此語。須陀洹法。禮應爾耶。婦尋語夫。夫甚懷慚。內自思惟。我是須陀洹。不即便息意。閑處思惟阿那含果。自知已得道跡。便不復與女人從事。婦人問夫。汝今何故永息欲心。夫曰。吾審見汝。何由復共往反。婦語其夫。汝言審見。我有何咎。我恒貞潔。不犯女禮。何以見罵。乃至於斯。婦人即集五親宗族。告語之曰。今我夫主意見疏薄。永息情親復見罵詈。稱言見我。今于眾前便可說之。夫言。且止須我引證自明。夫主還歸。彩畫好瓶。盛滿糞穢。牢蓋其口。香花芬熏。還至彼眾。告其婦曰。審愛我不。若愛我者可抱弄此瓶。如愛我身。婦隨其語。抱瓶玩弄意不捨離。夫主見婦愛著此瓶。即打瓶破。臭穢流溢蛆蟲現出。復語婦曰。汝今故能抱此破瓶不耶。答曰。我寧取死不能近此。寧入火坑。投于深水。高山自下。頭足異處。終不能近。夫主見汝正見。我觀汝身劇於此瓶。從頭至足。分別思惟。三十六物。有何可貪。重說偈言。
勇者入定觀 身心所與塵 見已生穢惡 如彼彩畫瓶(出出曜經第十一卷)
比丘自誓入定經時既久出定便死三
有一比丘。得滅盡定。乞食
【現代漢語翻譯】 現代漢語譯本： 這件事，我應當掩蓋起來，不讓它顯露出去。婦人回答說：『我的丈夫慾望很強，日夜不停地騷擾我，不讓我有休息的時間，因此生了病，恐怕不能自己痊癒。』道人說：『如果你的丈夫接近你，你就用這些話告訴他：須陀洹（Sotapanna，入流果）的修行人，禮儀上應該這樣做嗎？』婦人隨即告訴了她的丈夫。丈夫聽后非常慚愧，內心反思：『我是須陀洹，不應該這樣。』便停止了性慾，在安靜的地方思考阿那含（Anagami，不還果）的境界，自己知道已經證得了道跡，便不再與女人發生關係。婦人問丈夫：『你現在為什麼永遠停止了性慾？』丈夫說：『我清楚地看到了你，怎麼還能再和你親近呢？』婦人對丈夫說：『你說清楚地看到了我，我有什麼過錯？我一直貞潔，沒有違背婦人的禮儀，為什麼要這樣罵我，甚至到了這種地步？』婦人隨即召集了五親宗族，告訴他們說：『現在我的丈夫見解疏遠淺薄，永遠停止了夫妻情愛，還辱罵我，說他看清了我。現在可以在大家面前說清楚。』丈夫說：『先等一下，讓我引證說明。』丈夫回家，畫了一個漂亮的瓶子，裡面裝滿了糞便污穢，蓋緊瓶口，用香花薰香。然後回到眾人面前，對他的妻子說：『你真的愛我嗎？如果愛我，就應該像愛我一樣地擁抱玩弄這個瓶子。』婦人聽從他的話，抱著瓶子玩弄，捨不得放下。丈夫見妻子如此愛戀這個瓶子，就打碎了瓶子，臭穢流出，蛆蟲顯現。又對妻子說：『你現在還能擁抱這個破瓶子嗎？』妻子回答說：『我寧願去死也不能靠近它，寧願跳入火坑，投入深水，從高山上跳下，頭和腳分離，也終究不能靠近它。』丈夫說：『你現在明白了正確的見解。我看你的身體比這個瓶子還要糟糕。從頭到腳，分別思維，三十六種不凈之物，有什麼值得貪戀的？』於是重說偈語：
『勇者入定觀，身心所與塵，見已生穢惡，如彼彩畫瓶。』（出自《出曜經》第十一卷）
《比丘自誓入定經》：當時已經很久了，出定后就死了。
有一個比丘，證得了滅盡定（Nirodha-samapatti），去乞食。
【English Translation】 English version: This matter, I should conceal and not make it known. The woman replied, 'My husband is very lustful, harassing me day and night, not allowing me to rest. Because of this, I have become ill and fear I cannot recover on my own.' The Daoist (ascetic) said, 'If your husband approaches you, tell him these words: Is this how a Sotapanna (stream-enterer) should behave according to the precepts?' The woman immediately told her husband. The husband felt very ashamed and reflected inwardly, 'I am a Sotapanna, I should not be like this.' He then ceased his sexual desires and contemplated the state of Anagami (non-returner) in a quiet place, knowing that he had attained the path. He no longer engaged in sexual relations with the woman. The woman asked her husband, 'Why have you now permanently ceased your sexual desires?' The husband said, 'I have clearly seen you, how can I still be intimate with you?' The woman said to her husband, 'You say you have clearly seen me, what fault do I have? I have always been chaste and have not violated the duties of a woman. Why do you scold me like this, even to this extent?' The woman then gathered her five relatives and clan members, and told them, 'Now my husband's views are shallow and superficial. He has permanently ceased our marital affection and even scolds me, saying he has seen me clearly. Now, in front of everyone, he can explain it clearly.' The husband said, 'Wait a moment, let me provide evidence to explain myself.' The husband returned home, painted a beautiful vase, filled it with filth and excrement, sealed the mouth tightly, and perfumed it with fragrant flowers. Then he returned to the crowd and said to his wife, 'Do you truly love me? If you love me, you should embrace and play with this vase as if it were my own body.' The woman followed his words, embracing and playing with the vase, unwilling to let it go. The husband, seeing his wife so attached to the vase, smashed the vase, and the foul-smelling filth flowed out, revealing maggots. He then said to his wife, 'Can you still embrace this broken vase now?' The wife replied, 'I would rather die than approach it, I would rather jump into a fire pit, throw myself into deep water, jump down from a high mountain, with my head and feet separated, I would never approach it.' The husband said, 'Now you understand the correct view. I see your body as even worse than this vase. From head to toe, contemplate separately the thirty-six impure substances, what is there to be greedy for?' Then he repeated the verse:
'The brave one enters samadhi (meditative state) to observe, the body and mind are associated with dust, having seen it, foulness arises, like that painted vase.' (From the Chu Yao Jing (Udānavarga) , Chapter 11)
Bhiksu (monk) Vows to Enter Samadhi Sutra: At that time, it had been a long time, and after emerging from samadhi, he died.
There was a Bhiksu (monk) who attained Nirodha-samapatti (cessation of perception and sensation), and went to beg for food.
時。著衣詣食堂中。其日彼寺打揵捶。晚彼比丘。精勤而作是念。我何故空過此時。不觀未來。何時當打揵捶。即立誓願。入于滅定。乃至打揵捶當起。時彼僧伽藍有事難起。時諸比丘。背舍僧伽藍而去。經於三月。難事乃解。時諸比丘還集會而打揵捶。時彼比丘起定即死。後有一乞食比丘。獲得滅定。以日初分。欲詣乞食。時天大雨。而作是念。若入村者壞我衣色。若不往者何故空還。此時不觀未來即立愿入定。乃至不雨自當起。或有說者。雨經半月。或有說者雨經一月。雨既止彼比丘起定即死(出毗婆沙第四十四卷)。
比丘坐禪為毒蛇害生天見佛得道四
摩頭羅國。尼拘類園中。有一比丘。靜處坐禪。復有毒蛇。床下蟠臥。比丘睡眠。或低或仰。毒蛇自念。此人見恐必欲殺我。即舉身擲。比丘命終生忉利天。諸天玉女各來衛侍。天子告曰。汝等諸妹莫近我身。設當近者必犯于戒。諸女自念。此天前身必是沙門。故生此間受天之福。時諸天女各執鏡前照天子面。見天衣冠。方覺生天。即從坐起。見諸衛從。行至園中。坐一樹下。端坐思惟求定三昧。池水之中有異類鳥。相對悲鳴。聲哀響和。欲求成道。不能得辦。是時天子。從三十三天至閻浮提。到世尊所。白言。受天福盡。下入泰山地獄。如是流轉
【現代漢語翻譯】 現代漢語譯本：當時，他穿好衣服前往食堂。那天寺院裡敲響了揵捶（寺院中用以集眾的器具）。晚上，那位比丘精進地思考：『我為何要白白浪費這段時間，而不觀照未來呢？什麼時候才會再次敲響揵捶呢？』於是他立下誓願，進入滅盡定（一種甚深的禪定狀態），直到揵捶敲響時才出定。當時，那座僧伽藍（寺院）發生了一些難以解決的事情，眾比丘便離開了僧伽藍。經過三個月，難事才得以解決。這時，眾比丘返回並敲響揵捶。那位比丘出定后立即去世。後來，有一位乞食的比丘，獲得了滅盡定。在黎明時分，他想要去乞食，當時天降大雨。他心想：『如果進入村莊，會損壞我的衣服。如果不去，又為何要空手而回呢？』他沒有觀照未來，便立下誓願入定，直到雨停才出定。有人說，雨下了半個月；也有人說，雨下了一個月。雨停后，那位比丘出定后立即去世（出自《毗婆沙》第四十四卷）。 比丘坐禪被毒蛇咬死後生天，見到佛陀后得道的故事四： 在摩頭羅國（古印度地名）的尼拘類園中，有一位比丘在安靜的地方坐禪。又有一條毒蛇，盤臥在床下。比丘在睡眠時，身體時而低垂，時而仰起。毒蛇心想：『這個人見到我，恐怕一定會殺我。』於是它就起身咬了比丘。比丘因此喪命，死後生到忉利天（佛教欲界六天之一）。諸位天女各自前來侍奉他。天子（生到忉利天的比丘）告誡她們說：『你們各位姐妹不要靠近我的身體，如果靠近，我一定會犯戒。』眾天女心想：『這位天子前世一定是位沙門（出家修道者），所以才能生到這裡享受天福。』這時，眾天女各自拿著鏡子照天子的臉，看到他的天衣天冠，這才意識到自己已經生天。他立即從座位上起身，看到眾多的侍從，便走到園中，坐在一棵樹下，端坐思惟，尋求禪定三昧（一種甚深的禪定狀態）。池水之中有不同種類的鳥，相對悲鳴，聲音哀傷而和諧，想要成就道業，卻無法辦到。這時，天子從三十三天（佛教欲界六天之一）來到閻浮提（我們所居住的這個世界），到達世尊（佛陀）所在的地方，稟告說：『我受盡天福后，將會墮入泰山地獄（地獄名），如此不斷地輪迴。』
【English Translation】 English version: At that time, he put on his robes and went to the dining hall. That day, the monastery struck the ghaṇṭā (a bell-like instrument used to gather the monastic community). In the evening, that bhikṣu (monk) diligently thought: 'Why should I waste this time and not contemplate the future? When will the ghaṇṭā be struck again?' So he made a vow to enter nirodha-samāpatti (cessation attainment, a deep state of meditation), and would arise when the ghaṇṭā was struck. At that time, the saṃghārāma (monastery) had some difficult matters that arose, and the bhikṣus left the saṃghārāma. After three months, the difficult matters were resolved. Then the bhikṣus returned and struck the ghaṇṭā. That bhikṣu arose from his samādhi (meditative state) and immediately died. Later, there was a bhikṣu who went for alms and attained nirodha-samāpatti. At dawn, he wanted to go for alms, but it was raining heavily. He thought: 'If I enter the village, it will ruin the color of my robes. If I don't go, why should I return empty-handed?' Without contemplating the future, he made a vow to enter samādhi, and would arise when the rain stopped. Some say the rain lasted for half a month, others say it lasted for a month. When the rain stopped, that bhikṣu arose from his samādhi and immediately died (from the Vibhāṣā, volume 44). The story of a bhikṣu who was killed by a poisonous snake while meditating, was reborn in the heavens, saw the Buddha, and attained enlightenment, part 4: In the Nīkūla Garden in Mathurā (an ancient city in India), there was a bhikṣu meditating in a quiet place. There was also a poisonous snake coiled under his bed. When the bhikṣu was sleeping, his body would sometimes droop and sometimes rise. The snake thought: 'If this person sees me, he will surely want to kill me.' So it raised itself and bit the bhikṣu. The bhikṣu died and was reborn in the Trāyastriṃśa Heaven (one of the six heavens of the desire realm in Buddhism). The heavenly maidens each came to attend to him. The deva (god, the bhikṣu reborn in heaven) told them: 'You sisters must not come near my body, for if you do, I will surely break my precepts.' The maidens thought: 'This deva must have been a śrāmaṇa (ascetic, religious practitioner) in his previous life, so he was born here to enjoy heavenly bliss.' Then the maidens each held up a mirror to the deva's face, and seeing his heavenly robes and crown, he realized that he had been reborn in heaven. He immediately arose from his seat, saw the many attendants, and went to the garden, sitting under a tree, sitting upright, contemplating and seeking samādhi (a deep state of meditation). In the pond, there were different kinds of birds, crying sadly to each other, their voices mournful and harmonious, wanting to achieve the path, but unable to do so. Then the deva came from the Trāyastriṃśa Heaven to Jambudvīpa (the world we live in), and arrived at the place where the Bhagavan (Buddha) was, and reported: 'After I have exhausted my heavenly blessings, I will fall into the Tai Mountain Hell (name of a hell), and so on in endless cycles.'
無有窮已。當見愍濟令得度脫。佛為說法。即于坐上諸塵垢盡得法眼凈(出比丘坐禪命過生天經)。
比丘遮國王著巾屣禮佛聽法五
內法常儀。入寺聽法及禮佛者。皆當脫巾帽。時有國王。頭素少發。加復有瘡。又腳著革屣。自恃豪尊。以疊衣裹頭。入堂內聽經。王白比丘。為我說法。比丘曰。如來有教。不為腳著革屣者說法。王聞懷恚。即卻革屣語比丘曰。卿速說法稱釋我情。違我本意者當梟汝首。比丘告王。又如來禁戒不得為覆頭者說法。王瞋恚奮其天威曰。卿欲辱我。今故前卻露頭。聽卿說法。若不解吾癡結者。當取汝身份為三分。比丘說偈。
不以不凈意 示及瞋怒人 欲得知法者 三耶三佛說 諸有除貢高 心意極清凈 能捨傷害懷 乃得聞正法
王慚顏愧影。即起于坐。五體投地。自歸求滅身口意過。長跪叉手白比丘言。不審此偈。出如來神口。為是尊人知我心意然後說乎。比丘告王。此偈乃是如來所說。其來久矣。王自思惟。善哉大聖。三達智靡所不通。乃知將來有我之徒。有恚害心。今重自悔更不造新。比丘說法。王于坐諸塵垢盡得法眼凈(出乞兒發噁心經)。
比丘修不凈觀得須陀洹道六
佛在舍衛國。有異比丘。日至城外曠野塳間路。由他
【現代漢語翻譯】 現代漢語譯本 無有窮已。應當慈悲救濟，使他們得以解脫。佛為他們說法，他們就在座位上，一切塵垢消盡，獲得了清凈的法眼（出自《比丘坐禪命過生天經》）。
比丘遮國王戴著頭巾、穿著鞋子禮佛聽法
寺院內通常的規矩是，進入寺廟聽法和禮佛的人，都應當脫去頭巾帽子。當時有一位國王，頭上頭髮稀少，而且還有瘡。又因為腳上穿著皮鞋，仗著自己尊貴的身份，用疊起來的衣服裹住頭，進入殿堂內聽經。國王對一位比丘說：『請你為我說法。』比丘說：『如來有教導，不能為腳上穿著皮鞋的人說法。』國王聽了心懷憤怒，立即脫下皮鞋，對那個比丘說：『你快點說法，讓我心情舒暢。違揹我意願的，我就要砍下你的頭。』比丘告訴國王：『如來還有禁戒，不能為頭上裹著東西的人說法。』國王憤怒地展現他的天威說：『你想要羞辱我嗎？現在我才脫下頭巾，露出頭來，聽你說法。如果不能解除我心中的疑惑，我就要把你的身體分成三份。』比丘說偈語：
『不以不清凈的心意， 向憤怒的人展示佛法。 想要得知佛法的人， 三耶三佛（正等覺佛）這樣說。 凡是去除驕傲自大， 心意極其清凈的人， 能夠捨棄傷害他人的念頭， 才能聽聞真正的佛法。』
國王慚愧地低下頭，立即從座位上起身，五體投地，懺悔自己身口意的過錯。長跪合掌對比丘說：『不知道這偈語，是出自如來的神口，還是尊者您知道我的心意后才說的？』比丘告訴國王：『這偈語是如來說的，已經很久了。』國王自己思量：『善哉，偉大的聖人！三達智（宿命智、天眼智、漏盡智）無所不通，竟然知道將來有像我這樣的人，心懷憤怒和傷害。現在我再次懺悔，更不再造新的罪業。』比丘為國王說法，國王在座位上，一切塵垢消盡，獲得了清凈的法眼（出自《乞兒發噁心經》）。
比丘修不凈觀，證得須陀洹道
佛陀在舍衛國。有一位比丘，每天到城外荒野的墳地邊。
【English Translation】 English version Without end. One should have compassion and provide relief, enabling them to be liberated. The Buddha preached the Dharma for them, and right there on their seats, all defilements were exhausted, and they attained the pure Dharma Eye (from the Sutra on a Bhikshu's Meditation Leading to Rebirth in Heaven).
Bhikshu Chē King wearing a turban and shoes, prostrates to the Buddha and listens to the Dharma
The usual practice within monasteries is that those entering to listen to the Dharma and prostrate to the Buddha should remove their turbans and hats. At that time, there was a king with sparse hair and sores on his head. Also, because he was wearing leather shoes, he relied on his noble status and wrapped his head with folded clothes, entering the hall to listen to the scriptures. The king said to a bhikshu: 'Please preach the Dharma for me.' The bhikshu said: 'The Tathagata (如來, Thus Come One) has taught that one cannot preach the Dharma to those wearing leather shoes.' Upon hearing this, the king became angry, immediately took off his shoes, and said to the bhikshu: 'Quickly preach the Dharma to make me feel better. If you disobey my will, I will cut off your head.' The bhikshu told the king: 'The Tathagata also has a precept that one cannot preach the Dharma to those with their heads covered.' The king angrily displayed his heavenly power, saying: 'Do you want to humiliate me? Now I take off my turban and reveal my head to listen to your Dharma. If you cannot resolve my doubts, I will divide your body into three parts.' The bhikshu spoke a verse:
'Do not with an impure mind, Show the Dharma to an angry person. Those who wish to know the Dharma, Thus say the Samyak-sambuddha (三耶三佛, Perfectly Enlightened Buddha). All those who eliminate arrogance, Whose minds are extremely pure, Able to abandon thoughts of harming others, Can then hear the true Dharma.'
The king lowered his head in shame and immediately rose from his seat, prostrating with his five limbs to the ground, repenting for the transgressions of his body, speech, and mind. Kneeling with palms together, he said to the bhikshu: 'I do not know whether this verse came from the divine mouth of the Tathagata, or whether you, venerable one, knew my intentions and then spoke it?' The bhikshu told the king: 'This verse was spoken by the Tathagata and has been around for a long time.' The king thought to himself: 'Excellent, the great sage! The three kinds of knowledge (宿命智, knowledge of past lives; 天眼智, divine eye; 漏盡智, knowledge of the extinction of outflows) are all-encompassing, and he even knew that in the future there would be people like me, with anger and harmful intentions. Now I repent again and will no longer create new sins.' The bhikshu preached the Dharma for the king, and the king, while seated, exhausted all defilements and attained the pure Dharma Eye (from the Sutra on the Beggar with Evil Intentions).
A Bhikshu Cultivating the Contemplation of Impurity Attains the Srotapanna Path
The Buddha was in Shravasti (舍衛國, ancient Indian city). There was a bhikshu who went daily to the wilderness outside the city, to the side of the cemetery.
田乃得達彼。其主見已便興瞋恚。此何道士。日往來不修道德。即問道人。汝何乞士。在吾田中縱橫往來。乃成人蹤。道人報曰。吾有斗訟來求證人。時彼田主。宿緣鉤連應蒙得度。便逐道人。私匿從行。見在塳間。屍骸狼藉。膀脹臭穢。鳥狩食啖。散落其處。或有食啖盡不盡者。有似灰鴿。蛆蟲囋𠲿。臭穢難近。烏鵲狐狗。老鷲鴟鵂。啖死人尸。比丘舉手。語彼人曰。此諸鳥狩。是我證人。問曰。此諸鳥狩。何為證人。汝今比丘與誰共諍。比丘報曰。心之為病。多諸漏患。我觀此骸。分別惡露。便還房室。自觀我身。從頭至足。與彼無異。然此心意。流馳萬端。追逐幻偽。色聲香味細滑之法。我今欲識心之原本。汝心今當興起是念。無令將吾入于地獄餓鬼之中。我今凡夫未脫諸縛。然此心賊不見從命。以是之故日往曠野。為說惡露不凈之想。復興心說心。為卒暴亂錯不定心。今當改無造惡緣。時彼田主。聞道人教。以手揮淚。咽哽難言。然彼田主。于迦葉佛十千歲中。修不凈想。尋時分別。三十六物。惡露不凈。爾時比丘及彼田主。即彼曠野大畏塳間得須陀洹道(出比丘求證人經)。
盲比丘倩人衽聞法得道七
有一盲比丘。眼無所見。而以手縫衣。時針衽脫。便言。誰愛福德。為我衽針。是時佛到其
【現代漢語翻譯】 現代漢語譯本 田乃得達彼（地名）。其主見已便興瞋恚。『此何道士（修行人）？日往來不修道德。』即問道人：『汝何乞士（乞討之人）？在吾田中縱橫往來，乃成人蹤。』道人報曰：『吾有斗訟來求證人。』 時彼田主，宿緣鉤連應蒙得度，便逐道人，私匿從行。見在塳間（墳地），屍骸狼藉，膀脹臭穢，鳥狩（鳥類和野獸）食啖，散落其處。或有食啖盡不盡者，有似灰鴿，蛆蟲囋𠲿（啃食），臭穢難近，烏鵲狐狗，老鷲鴟鵂（貓頭鷹），啖死人尸。 比丘舉手，語彼人曰：『此諸鳥狩，是我證人。』問曰：『此諸鳥狩，何為證人？汝今比丘與誰共諍？』比丘報曰：『心之為病，多諸漏患。我觀此骸，分別惡露。便還房室，自觀我身，從頭至足，與彼無異。然此心意，流馳萬端，追逐幻偽，色聲香味細滑之法。我今欲識心之原本。汝心今當興起是念，無令將吾入于地獄餓鬼之中。我今凡夫未脫諸縛，然此心賊不見從命。以是之故日往曠野，為說惡露不凈之想。復興心說心，為卒暴亂錯不定心，今當改無造惡緣。』 時彼田主，聞道人教，以手揮淚，咽哽難言。然彼田主，于迦葉佛（過去佛名）十千歲中，修不凈想，尋時分別，三十六物，惡露不凈。爾時比丘及彼田主，即彼曠野大畏塳間得須陀洹道（佛教果位名）。 盲比丘倩人衽聞法得道七 有一盲比丘，眼無所見，而以手縫衣。時針衽脫，便言：『誰愛福德，為我衽針？』是時佛到其
【English Translation】 English version He reached Tanai (place name). Upon seeing this, the owner became angry. 'What kind of ascetic (spiritual practitioner) is this? He comes and goes daily without cultivating virtue.' He then asked the ascetic, 'What kind of beggar (one who begs for alms) are you? You come and go across my field, making footprints.' The ascetic replied, 'I have a dispute and am seeking a witness.' At that time, the field owner, connected by past karmic ties and destined to be saved, followed the ascetic secretly. He saw in the cemetery (burial ground) scattered corpses, bloated and foul-smelling, being eaten by birds and beasts (birds and wild animals), scattered all over the place. Some were eaten completely, some not, resembling gray pigeons, with maggots gnawing, foul-smelling and difficult to approach, crows, magpies, foxes, dogs, old vultures, and owls devouring the corpses of the dead. The Bhikkhu (Buddhist monk) raised his hand and said to the man, 'These birds and beasts are my witnesses.' He asked, 'How are these birds and beasts your witnesses? With whom are you, a Bhikkhu, arguing?' The Bhikkhu replied, 'The mind is a disease, full of defilements. I observe these corpses, distinguishing their foulness. Then I return to my room and observe my own body, from head to toe, and see that it is no different from them. Yet this mind runs wild in all directions, chasing after illusions, the objects of sight, sound, smell, taste, and touch. Now I wish to know the origin of the mind. Your mind should now give rise to the thought not to lead me into the hells and the realm of hungry ghosts. I am still an ordinary person not freed from all bonds, yet this mind-thief does not obey. Therefore, I go to the wilderness daily to speak of the foulness and impurity. Again, I use the mind to speak to the mind, for the mind is suddenly violent, chaotic, and unstable. Now I must change and not create evil causes.' At that time, the field owner, hearing the ascetic's teaching, wiped away tears with his hand, choked with sobs, and found it difficult to speak. The field owner, for ten thousand years under Kashyapa Buddha (name of a past Buddha), had cultivated the contemplation of impurity, discerning the thirty-six substances, foul and impure. At that time, the Bhikkhu and the field owner attained the Sotapanna path (name of a Buddhist attainment) in that fearful cemetery in the wilderness. The Blind Bhikkhu Asks Someone to Thread the Needle and Hears the Dharma, Attaining the Path Seven There was a blind Bhikkhu, unable to see with his eyes, who was sewing clothes by hand. When the needle came unthreaded, he said, 'Who loves merit and virtue? Thread the needle for me?' At that time, the Buddha arrived at his
所。語比丘言。我是愛福德人。為汝衽來。是比丘識佛聲。疾起作禮。白佛言。佛功德已滿。云何言愛福德。佛報言。我雖功德已滿。我深知功德因果。於一切眾生中。得最第一。由此功德。是故比丘讚歎功德。次為說法。時此比丘得法眼凈。肉眼更明(出大智論第十卷)。
三藏比丘著弊服常饑好衣得食八
罽賓三藏比丘。阿蘭若法。至一王寺。設大會。守門人見其衣服粗弊遮門不前。如是數數。以衣服弊故每不得前。便作方便。假借好衣而來。門家不禁。既至會坐。得種種好食。先以與衣。眾人問言。何以爾也。答言。我比丘數來每不得入。今以衣故得在此坐。得種種好食。故先與衣(出大智論第四卷)。
族姓子出家佛為欲愛證賢聖明法九
時有族姓子。棄家捐妻舍諸眷屬。行作沙門。其婦端正姝妙。見夫舍家。便復行嫁。族姓子聞之。心即生念。與婦相娛樂。時愁憂憒惱。不復共樂凈修梵行。便起歸家。諸比丘聞。便往啟佛。佛呼為除癡愛塵勞之穢休息眾想。時族姓子尋時證明賢聖之法。時諸比丘白世尊曰。自非如來孰能爾乎。告諸比丘。此比丘者。不但今世心常在欲。乃往過去久遠世時。有一國王。名曰方跡。中宮婇女不可稱數。淫蕩鬥爭不肯共和。適鬥爭已。便出宮去。方跡求
【現代漢語翻譯】 現代漢語譯本：佛陀來到某處。告訴比丘說：『我是因為愛護福德而來，為你們鋪設坐具。』這位比丘聽出是佛陀的聲音，趕緊起身行禮，對佛陀說：『佛陀的功德已經圓滿，為什麼還說愛護福德呢？』佛陀回答說：『我雖然功德已經圓滿，但我深知功德的因果。在一切眾生中，我得到最第一的地位，都是由此功德而來。』因此，這位比丘讚歎佛陀的功德，佛陀接著為他說法。當時，這位比丘獲得了法眼凈（dharma-cakṣus-viśuddhi），肉眼也更加明亮。（出自《大智度論》第十卷）
一位三藏比丘穿著破舊的衣服，經常捱餓，而看到好的衣服和食物卻得不到。
罽賓（Kashmir）的一位三藏比丘，奉行阿蘭若法（āraṇyaka，指居住在遠離人煙的森林或曠野修行的僧侶）。他來到一座王寺，寺中正在舉辦大法會。守門人看到他衣服粗陋破舊，就攔住他不讓他進去。像這樣多次，因為衣服破舊的緣故，他總是不能進去。於是他想了個辦法，借來一件好衣服穿上才得以進入。到了會場坐下後，他得到了各種美味的食物，他先將食物給衣服吃。眾人問他說：『你為什麼要這樣做呢？』他回答說：『我這位比丘多次前來都不能進入，現在因為這件衣服的緣故才能坐在這裡，得到各種美味的食物，所以先給衣服吃。』（出自《大智度論》第四卷）
一位出身高貴的男子出家，佛陀爲了斷除他的情愛，證明他可以證得賢聖之法。
當時，有一位出身高貴的男子，拋棄家庭、妻子和所有親屬，出家做了沙門（śrāmaṇa，指佛教出家修行者）。他的妻子端莊美麗，看到丈夫捨棄家庭，便改嫁他人。這位族姓子聽到這件事後，心中立刻生起與妻子尋歡作樂的念頭，因此愁眉不展，不再喜歡清凈地修行梵行（brahmacarya，指清凈的修行生活）。於是他起身想要回家。眾比丘聽說了這件事，便去稟告佛陀。佛陀呼喚他，為他去除癡愛和塵勞的污穢，止息各種妄想。當時，這位族姓子立刻證明了自己可以證得賢聖之法。眾比丘對世尊說：『如果不是如來（tathāgata，佛陀的稱號之一），誰能做到這樣呢？』佛陀告訴眾比丘：『這位比丘，不只是今生心中常有情慾，乃至於過去久遠世時，有一位國王，名叫方跡（Fangji），他的後宮妃嬪數不勝數，她們互相爭鬥，不肯和睦相處。每次爭鬥之後，她們便離開王宮。方跡（Fangji）尋找
【English Translation】 English version: The Buddha came to a certain place. He said to the monks, 'I have come out of love for merit, to spread out a seat for you.' The monk recognized the Buddha's voice and quickly got up to pay his respects. He said to the Buddha, 'The Buddha's merits are already complete, why do you say you love merit?' The Buddha replied, 'Although my merits are complete, I deeply understand the cause and effect of merit. Among all living beings, I have attained the highest position because of this merit.' Therefore, this monk praised the Buddha's merits, and the Buddha then preached the Dharma to him. At that time, this monk attained the pure Dharma eye (dharma-cakṣus-viśuddhi), and his physical eyes became even brighter. (From the Mahāprajñāpāramitāśāstra, Volume 10)
A Tripiṭaka monk wearing tattered clothes often went hungry, while fine clothes and food were unattainable.
A Tripiṭaka monk from Kashmir, practicing the āraṇyaka (referring to monks who live and practice in forests or wilderness away from populated areas), arrived at a royal monastery. The monastery was holding a grand assembly. The gatekeeper, seeing his coarse and tattered clothes, stopped him from entering. This happened several times, as he was always prevented from entering due to his poor clothing. So he devised a plan, borrowing fine clothes to wear and was then allowed to enter. Once he arrived at the assembly and took his seat, he received various delicious foods. He first offered the food to the clothes. The people asked him, 'Why are you doing this?' He replied, 'I, as a monk, have come many times but was unable to enter. Now, because of these clothes, I am able to sit here and receive various delicious foods, so I am giving the food to the clothes first.' (From the Mahāprajñāpāramitāśāstra, Volume 4)
A son of a noble family renounced his home, and the Buddha wanted to prove that he could attain the Dharma of the noble saints by eliminating his love.
At that time, there was a son of a noble family who abandoned his home, wife, and all relatives to become a śrāmaṇa (Buddhist renunciate). His wife was beautiful and virtuous. Seeing her husband abandon the family, she remarried. When the son of the noble family heard of this, the thought of enjoying pleasure with his wife immediately arose in his mind. He was sad and troubled, and no longer enjoyed practicing the pure brahmacarya (pure religious life). So he got up and wanted to return home. When the monks heard of this, they went to inform the Buddha. The Buddha called him and removed the defilements of infatuation and worldly troubles, and stopped all his delusive thoughts. At that time, the son of the noble family immediately proved that he could attain the Dharma of the noble saints. The monks said to the World-Honored One, 'If it were not for the Tathāgata (one of the titles of the Buddha), who could do this?' The Buddha told the monks, 'This monk not only has desires in his mind in this life, but also in the distant past, there was a king named Fangji, whose concubines in the palace were countless. They fought with each other and refused to live in harmony. After each fight, they would leave the palace. Fangji searched'
之不知所趣。愁憂不樂不能自解。於時有一仙人。與五神通。神足飛行威神無極。名曰無樂。飛在空中。忽然來下。何為說愛慾之難離欲之德。出家為道。修四梵行。壽終之後。生於梵天。佛告諸比丘。爾時方跡王者。則此比丘是。無樂仙人者。則我身是(出那賴經)。
旃陀羅七子為王逼殺失命十
昔旃陀利家生七男。六兄得須陀洹道。小者故處凡夫。母人旃陀利得阿那含道。兄弟七人盡受五戒。彼國常儀。旃陀利行殺。國中男女。犯殺盜淫及余重罪。盡使旃陀利殺之。時國王召彼大兒言。有應死之徒。汝行殺之。其拜自陳。特愿弘恕。我受五戒。守身謹慎。蟻子不敢殺。不能為非。寧自殺身。不敢犯戒。時王奮怒。敕市殺之。復白王。身是王民。心是我資。欲殺便殺。不得仰從。王即令梟首。次召諸弟。六人皆言。受戒不敢行殺。王瞋恚盛。盡便殺之。次復召小弟。母子俱來。王見母來倍復瞋怒。前殺六子。母不送行。今召小子。何故便來。母曰。愿聽微言以自宣理。前六子者。盡得須陀洹道。正使大王取彼六人碎身如塵者。終不興惡如一毛髮。今此小者。處在凡夫。身雖修善。未蒙道法。是故念子。既未得道。或能失意。畏王教令。自惜形命。毀戒行殺。身壞命終。入太山地獄。憐念子故。是以送
【現代漢語翻譯】 現代漢語譯本 不知該去向何方，憂愁煩惱，無法自我排解。當時有一位仙人，具有五種神通，能以神足飛行，威力神通廣大無邊，名叫無樂。他在空中飛行，忽然降落下來，（為他們）宣說愛慾的難以舍離，以及離欲的功德，勸他們出家修道，修習四梵行（慈、悲、喜、舍），壽命終結之後，便能往生到梵天。佛告訴眾比丘，當時的方跡王，就是現在的這位比丘。無樂仙人，就是我的前身。（出自《那賴經》）
旃陀羅（賤民）的七個兒子被國王逼迫殺人而喪命
過去，旃陀羅家生了七個兒子，其中六個哥哥證得了須陀洹道（預流果）。最小的弟弟仍然是凡夫。他們的母親旃陀利證得了阿那含道（不還果）。這七兄弟都受持了五戒。按照當時的國規，凡是犯了殺、盜、淫以及其他重罪的男女，都由旃陀羅來處決。當時，國王召見了他的大兒子，說：『有一些應該處死的人，你去把他們殺了。』大兒子跪拜並陳述說：『特別希望您能寬恕我。我受持了五戒，約束自身非常謹慎，連螞蟻都不敢殺，不做任何壞事。寧願殺死自己，也不敢違犯戒律。』當時國王勃然大怒，命令在市場上處決了他。大兒子又對國王說：『身體是您的臣民，心是我自己的。您想殺就殺，我不能聽從您的命令。』國王就下令砍了他的頭。接著召見其他的弟弟，六個人都說：『受了戒，不敢行殺。』國王非常生氣，把他們全部殺了。接著又召見小弟弟，母子一起來了。國王看到母親來了，更加憤怒。之前殺了六個兒子，母親都沒有來送行，現在召見小兒子，為什麼卻來了？母親說：『希望您能聽我說幾句，讓我自己陳述理由。之前的六個兒子，都證得了須陀洹道。即使大王您把他們六個人碎屍萬段，像灰塵一樣，他們最終也不會生起一絲一毫的惡念。現在這個小兒子，還是個凡夫，雖然也在修善，但還沒有得到道法。因此我才擔心他，他還沒有得道，或許會失去主意，害怕您的命令，爲了保全自己的性命，毀壞戒律去殺人，身死命終之後，就會墮入太山地獄。我是憐憫我的兒子，所以才來送他。』
【English Translation】 English version not knowing where to go. Anxious and unhappy, unable to free themselves. At that time, there was an immortal with five supernatural powers, able to fly with divine feet, with boundless power and majesty, named Wule (No Joy). Flying in the air, he suddenly descended. He spoke of the difficulty of abandoning love and desire, and the virtue of renouncing desire. He encouraged them to leave home and practice the Way, cultivating the Four Brahmaviharas (loving-kindness, compassion, sympathetic joy, and equanimity). After the end of their lives, they were born in the Brahma Heaven. The Buddha told the bhikshus, 'The King Fangji (Square Traces) at that time is this bhikshu now. The immortal Wule (No Joy) was myself.' (From the Narada Sutra)
The Seven Sons of a Candala (outcaste) Forced to Kill by the King and Lost Their Lives
In the past, a Candala family had seven sons. Six of the elder brothers attained the state of Srotapanna (stream-enterer). The youngest brother remained a common person. Their mother, a Candala woman, attained the state of Anagamin (non-returner). All seven brothers observed the Five Precepts. According to the custom of that country, Candalas were responsible for executions. Men and women in the country who committed murder, theft, adultery, or other serious crimes were all executed by the Candalas. At that time, the king summoned the eldest son and said, 'There are some people who should be executed. Go and kill them.' The eldest son knelt and pleaded, 'I especially hope that you can forgive me. I have taken the Five Precepts and am very careful in restraining myself. I dare not even kill an ant, and I do not do anything wrong. I would rather kill myself than violate the precepts.' The king was furious and ordered him to be executed in the marketplace. The eldest son then said to the king, 'My body belongs to you, but my mind belongs to me. You can kill me if you wish, but I cannot obey your command.' The king then ordered his head to be cut off. Next, he summoned the other brothers. All six of them said, 'Having taken the precepts, we dare not commit murder.' The king was very angry and had them all killed. Then he summoned the youngest brother, and both the mother and son came. The king was even more furious when he saw the mother. 'Before, when I killed the six sons, you did not come to see them off. Now that I have summoned the youngest son, why have you come?' The mother said, 'I hope you will listen to me for a moment and allow me to explain myself. The previous six sons have all attained the state of Srotapanna. Even if you were to tear their bodies into pieces like dust, they would never generate even a hair's breadth of evil thought. This youngest son is still a common person. Although he is also cultivating goodness, he has not yet attained the Dharma. Therefore, I am worried about him. He has not yet attained the Way and may lose his resolve, fearing your command and cherishing his life, he may break the precepts and commit murder. After his death, he will fall into the Tai Shan Hell. I pity my son, so I have come to see him off.'
來。王復問母。前死六子。盡得須陀洹道耶。答曰。盡得。王復問母。母身為得何道。母答曰。得阿那含道。王聞斯語。自投于地。稱冤自責。我造罪根。施心建意殺六須陀洹。身意煩惱坐不安席即自嚴辦香油蘇薪。取六死屍而阇維之。起六偷婆興殺之供養。日三懺悔。意願滅罪。漸漸微薄。復出財貨。給彼老母。至於齋日。數數懺悔。冀得罪薄。免於地獄(出慈仁不殺經)。
經律異相卷第二十 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第二十一(聲聞現行惡行僧部第十)
梁沙門僧旻寶唱等集調達與佛結怨之始一調達欲害佛及佛弟子二調達博學兼修神足止要利養三調達拘迦利更相讚歎四調達就佛索眾不得翻失眷屬五調達先身為野狐六調達欲侵陵拘夷身入地獄七提婆達多昔為野干破瓶喪命八提婆達多昔為獼猴取井中月九提婆達多先身殺金色師子十提舍等四比丘受罪輕重十一善星比丘違反如來謗無因果十二
調達與佛結怨之始一
爾時調達。心念毒害誹謗如來。自謂有道。眾人呵之。天龍鬼神釋梵四王。悉共曉喻。卿欲毀佛。由如舉手欲擲日月。調達聞之。其心不改。時諸比丘。具以啟佛。調達有何重嫌懷結乃爾。佛告諸比丘。調達不但今生。世世如是。過
【現代漢語翻譯】 現代漢語譯本：國王又問他的母親：『之前死去的六個孩子，都證得了須陀洹（Sotapanna，入流果）的果位嗎？』母親回答說：『都證得了。』國王又問母親：『母親您自身證得了什麼果位？』母親回答說：『證得了阿那含（Anagami，不還果）的果位。』國王聽到這些話，就跌倒在地上，稱冤自責：『我造下了罪惡的根源，以惡毒的心和堅定的意念殺害了六個須陀洹。』身心煩惱，坐立不安，立即準備好香油、蘇薪，取來六個死去的孩子的屍體，將他們火化。建造了六座偷婆（Stupa，塔），以殺害他們的方式來供養他們，每天三次懺悔，希望能夠滅除罪業，漸漸減輕。又拿出財物，供給那位老母親。到了齋戒日，多次懺悔，希望能夠減輕罪業，免於地獄之苦。（出自《慈仁不殺經》）。
《經律異相》卷第二十 大正藏第53冊 No. 2121 《經律異相》
《經律異相》卷第二十一（聲聞現行惡行僧部第十）
梁朝沙門僧旻、寶唱等編輯整理。調達（Devadatta）與佛結怨的開始；一、調達想要加害佛陀和佛陀的弟子；二、調達博學多聞，兼修神足，只爲了要獲得利養；三、調達和拘迦利（Kokalika）互相讚歎；四、調達向佛陀索取僧眾領導權沒有得到，反而失去了眷屬；五、調達的前身是野狐；六、調達想要侵陵拘夷（Kusinara），身體墮入地獄；七、提婆達多（Devadatta）過去是野干，打破瓶子喪命；八、提婆達多過去是獼猴，想要撈取井中的月亮；九、提婆達多前身殺害了金色師子；十、提舍（Tissa）等四位比丘受罪的輕重；十一、善星比丘違反如來的教導，誹謗沒有因果；十二。
調達與佛結怨的開始 一
當時，調達心懷毒害，誹謗如來，自認為有道。眾人呵斥他，天龍鬼神、釋梵四王都共同勸告他：『你想要譭謗佛陀，就像舉起手想要投擲日月一樣。』調達聽了這些話，他的心意仍然沒有改變。當時，各位比丘將這些情況都告訴了佛陀：『調達有什麼深重的嫌隙，懷有這樣的結恨呢？』佛陀告訴各位比丘：『調達不僅僅是今生如此，世世代代都是這樣。過去……』
【English Translation】 English version: Then, the king asked his mother: 'Did the six children who died before all attain the Sotapanna (Sotapanna, Stream-enterer) stage?' The mother replied: 'They all attained it.' The king further asked his mother: 'What stage have you attained yourself, mother?' The mother replied: 'I have attained the Anagami (Anagami, Non-returner) stage.' Upon hearing these words, the king fell to the ground, lamenting and blaming himself: 'I have created the root of sin, with a malicious heart and firm intention, I killed six Sotapannas.' His body and mind troubled, unable to sit still, he immediately prepared fragrant oil and firewood, took the corpses of the six dead children, and cremated them. He built six Stupas (Stupa, monument), offering them as a form of atonement for his killings, repenting three times a day, hoping to extinguish his sins and gradually lessen them. He also gave wealth and goods to the old mother. On fasting days, he repeatedly repented, hoping to reduce his sins and avoid the suffering of hell. (From the Karunapunya Non-killing Sutra).'
The Miscellaneous Collection of Sutras and Vinaya, Volume 20 Taisho Tripitaka Volume 53, No. 2121, The Miscellaneous Collection of Sutras and Vinaya
The Miscellaneous Collection of Sutras and Vinaya, Volume 21 (Section 10 on the Evil Deeds of Sravakas)
Compiled and arranged by the Liang Dynasty monks Sengmin, Baochang, and others. The beginning of Devadatta's (Devadatta) enmity with the Buddha; 1. Devadatta wanted to harm the Buddha and the Buddha's disciples; 2. Devadatta was learned and practiced supernatural powers, only to gain profit and offerings; 3. Devadatta and Kokalika (Kokalika) praised each other; 4. Devadatta asked the Buddha for leadership of the Sangha but did not get it, and instead lost his followers; 5. Devadatta's previous life was a wild fox; 6. Devadatta wanted to invade Kusinara (Kusinara), and his body fell into hell; 7. Devadatta in the past was a jackal who broke a bottle and lost his life; 8. Devadatta in the past was a monkey who wanted to retrieve the moon in the well; 9. Devadatta in his previous life killed a golden lion; 10. The severity of the punishment for the four Bhikkhus, Tissa (Tissa), and others; 11. Bhikkhu Sunaksatra violated the teachings of the Tathagata and slandered that there was no cause and effect; 12.
The Beginning of Devadatta's Enmity with the Buddha 1
At that time, Devadatta harbored malice and slandered the Tathagata, considering himself to be enlightened. The people rebuked him, and the gods, dragons, spirits, Sakra, Brahma, and the Four Heavenly Kings all advised him together: 'You want to slander the Buddha, it is like raising your hand to throw the sun and moon.' Devadatta heard these words, but his intention did not change. At that time, the Bhikkhus told the Buddha about these situations: 'What deep-seated grudge does Devadatta have, harboring such resentment?' The Buddha told the Bhikkhus: 'Devadatta is not only like this in this life, but in all lifetimes. In the past...'
去世時。有梵志女。端正殊妙色像第一。諸梵志法假使處女與明經者。請諸同學五百之眾。供養三月察其所知。時五百人中。一人博達。而年朽耄面醜眼青。父母愁憂。女亦懷惱。云何當爲此人作婦。可以怨鬼。當奈之何。於時遠方有一梵志。年既幼少。顏貌殊好。聰明智慧。聞彼梵志請諸同學欲處於女。尋時往詣。難問諸梵志等。皆窮無辭。五百之眾智皆不及。時女父母及女。見之皆大歡喜。吾求女婿今乃獲愿。年尊梵志曰。吾年既老久許我。女以為我妻。且以暇我所得施遺。悉用與卿。傷我年高。勿相毀辱。年少答曰。不可越法以從人情。我應納之。三月畢竟。即以處女用與年少。其年老者。心懷毒惡。即相毀辱而奪我婦。世世所在與卿作怨。終不相置。年少梵志常行慈心。彼獨懷害。佛告諸比丘。爾時年尊梵志。今調達是。年少梵志。我身是也。其女者瞿夷是(出生經第一卷)。
調達欲害佛及佛弟子二
調達與阿阇世王。共議毀佛及諸弟子。王敕國人不得奉佛。時舍利弗等。及波和提比丘尼等。各將弟子去到他國。唯佛與五百羅漢。住崛山中。調達至王所言。佛諸弟子今已迸散。尚有五百弟子在佛左右。愿王明日請佛入城。吾當飲五百大象。使醉令蹋殺之。吾當作佛教化世間。王聞歡喜。即往請
【現代漢語翻譯】 現代漢語譯本：去世時，有一位婆羅門女子，容貌端莊美麗，姿色出衆。按照婆羅門的習俗，如果（有）處女要嫁給精通經書的人，（她的父母）會邀請五百位同學，供養他們三個月，以考察他們的學識。當時，五百人中，有一人學識淵博，但年紀老邁，面容醜陋，眼睛發青。女子的父母為此憂愁，女子自己也感到煩惱，心想：『怎麼能嫁給這樣的人做妻子呢？簡直就像嫁給怨鬼一樣，這可怎麼辦啊？』 當時，遠方有一位婆羅門，年紀輕輕，容貌俊美，聰明有智慧。他聽說那位婆羅門（女子）邀請了許多同學，想要從中選擇丈夫，便立即前往，用難題詰問那些婆羅門。那些婆羅門都被問得理屈詞窮，五百人的智慧都比不上他。當時，女子的父母和女子本人，見到他都非常高興，心想：『我們尋找女婿，今天終於如願以償了。』 年老的婆羅門說：『我年紀大了，早就答應了我，女子應該做我的妻子。而且我所得的施捨，都可以給你。可憐我年老，不要毀壞我的名譽。』 年輕的婆羅門回答說：『不能違背法理而順從人情。我應該娶她。三個月的時間已經到了。』於是就把處女嫁給了年輕的婆羅門。那位年老的婆羅門，心懷惡毒，便詆譭辱罵（他們），說：『你奪走了我的妻子，世世代代我都要與你為仇，永不罷休。』 年輕的婆羅門常常行慈悲之心，而他卻懷著害人之心。佛告訴眾比丘：『當時的年老婆羅門，就是現在的提婆達多（Devadatta）（佛陀的堂弟，後背叛佛教）。年輕的婆羅門，就是我的前身。那位女子，就是瞿夷（Goyi）是。』（出自《出生經》第一卷）
提婆達多想要加害佛陀和佛陀的弟子 提婆達多與阿阇世王（Ajatasattu）（頻婆娑羅王之子）共同商議，要毀壞佛陀和他的弟子們。阿阇世王命令國內的人不得供奉佛陀。當時，舍利弗（Sariputta）等，以及波和提比丘尼（Pavatti Bhikkhuni）等，各自帶領弟子前往其他國家。只有佛陀與五百羅漢，住在崛山中。提婆達多到阿阇世王那裡說：『佛陀的弟子們現在已經四處逃散，尚有五百弟子在佛陀左右。希望大王明天邀請佛陀入城，我將灌醉五百頭大象，讓它們踩死佛陀。我將代替佛陀教化世間。』阿阇世王聽了非常高興，立即前去邀請佛陀。
【English Translation】 English version: At the time of death, there was a Brahman woman, with a dignified and beautiful appearance, and outstanding beauty. According to the Brahman custom, if a virgin was to marry someone proficient in scriptures, her parents would invite five hundred students, support them for three months, to examine their knowledge. At that time, among the five hundred people, one was erudite, but old, with an ugly face and blue eyes. The woman's parents were worried about this, and the woman herself was also troubled, thinking: 'How can I marry such a person as my wife? It's like marrying a vengeful ghost, what should I do?' At that time, there was a Brahman from afar, young, handsome, intelligent, and wise. He heard that the Brahman (woman) had invited many students, wanting to choose a husband from among them, so he immediately went and questioned the Brahmans with difficult questions. The Brahmans were all rendered speechless, and the wisdom of the five hundred people could not match him. At that time, the woman's parents and the woman herself were very happy to see him, thinking: 'We are looking for a son-in-law, and today our wish has finally come true.' The old Brahman said: 'I am old, and I have long been promised, the woman should be my wife. Moreover, all the alms I receive can be given to you. Pity my old age, do not ruin my reputation.' The young Brahman replied: 'One cannot violate the law to follow human feelings. I should marry her. The three months have already passed.' So the virgin was married to the young Brahman. The old Brahman, harboring malice, then slandered and insulted (them), saying: 'You have taken my wife, and in every lifetime I will be your enemy, and I will never give up.' The young Brahman always practiced compassion, but he harbored harmful intentions. The Buddha told the monks: 'The old Brahman at that time is the current Devadatta (Buddha's cousin, who later betrayed Buddhism). The young Brahman is my former self. That woman is Goyi.' (From the first volume of the 'Birth Sutra')
Devadatta wanted to harm the Buddha and the Buddha's disciples Devadatta and King Ajatasattu (son of King Bimbisara) conspired to destroy the Buddha and his disciples. King Ajatasattu ordered the people of the country not to worship the Buddha. At that time, Sariputta and others, as well as Pavatti Bhikkhuni and others, each led their disciples to other countries. Only the Buddha and five hundred Arhats lived in Mount Gijjhakuta. Devadatta went to King Ajatasattu and said: 'The Buddha's disciples have now scattered everywhere, and there are still five hundred disciples around the Buddha. I hope that Your Majesty will invite the Buddha into the city tomorrow, and I will intoxicate five hundred elephants and have them trample the Buddha to death. I will replace the Buddha in teaching the world.' King Ajatasattu was very happy to hear this and immediately went to invite the Buddha.
佛。佛知其謀。答言。大善。王退而去。還報調達。明日食時。佛與羅漢共入城門。醉象鳴鼻而前。唐突墻壁。樹木折敗一城戰慄。五百羅漢飛在空中。獨有尊者阿難在邊。醉象齊頭徑前趣佛。佛舉五指為五師子。同聲俱吼。震動天地。醉象伏地不敢舉頭。醉解垂淚悔過。王及臣民莫不敬肅。世尊徐前至王殿上。與諸羅漢食訖咒愿。王白佛言。稟性不明。信彼讒言。興造逆惡。愿垂大慈。恕我迷愚。佛告阿阇世及諸大眾。世有八事。興長誹謗。皆由名譽以致大罪。何等為八。利衰譭譽稱譏苦樂。自古至今鮮不為惑。佛即說偈(文多不載)佛曰。昔有國王。喜食雁肉。常遣獵師。張網捕雁。日送一雁。以供王食。時有雁王。將五百雁飛下求食。雁王墮網為獵師所得。余雁驚飛徘徊不去。時有一雁連翻追隨。不避弓矢悲鳴吐血。晝夜不息。獵師見之。感憐其義。即放雁王令相隨去。群雁得王歡喜迴繞。爾時獵師。具以聞王。王感其義。斷不捕雁。時雁王者。我身是也。一雁者阿難是也。五百群雁。今五百羅漢是也。食雁國王者。今大王是也。時獵師者。今調達是前世已來。恒欲害我。我以大慈之力。因而得濟。不念怨惡。自致得佛。王及群臣。莫不歡喜(出法句經第四卷)。
調達博學兼修神足止要利養三
【現代漢語翻譯】 現代漢語譯本 佛陀知道調達的陰謀，回答說：『很好。』國王退下離開，回去告訴調達：『明天吃飯的時候，佛陀將與眾羅漢一同進入城門。』一頭喝醉的大象鳴叫著鼻子向前沖，橫衝直撞，撞倒墻壁和樹木，整個城市都在戰慄。五百羅漢飛在空中，只有尊者阿難（Ananda，佛陀的十大弟子之一）在佛陀身邊。醉象直接朝佛陀衝去。佛陀舉起五指，化為五隻獅子，同時發出吼叫，震動天地。醉象伏倒在地，不敢抬頭。酒醒后，它流著眼淚懺悔。國王和臣民無不敬畏肅靜。世尊（釋迦牟尼佛的尊稱）緩緩走到國王的宮殿上，與眾羅漢一起用齋完畢后，為國王祝願。國王對佛陀說：『我天性愚昧不明，聽信了調達的讒言，造作了如此逆惡之事，希望佛陀垂憐大慈悲，寬恕我的迷惑愚蠢。』佛陀告訴阿阇世（Ajatasattu，古印度摩揭陀國國王）和所有大眾：『世間有八件事，會增長誹謗，都是因為名譽而導致大罪。』什麼是這八件事呢？利、衰、毀、譽、稱、譏、苦、樂。自古至今，很少有人不被這些迷惑。佛陀隨即說了偈語（內容繁多，此處不記載）。佛陀說：『過去有一位國王，喜歡吃雁肉，經常派遣獵人張網捕捉雁，每天送一隻雁來供國王食用。當時有一位雁王，帶領五百隻雁飛下來覓食。雁王落入獵人的網中，被獵人抓住了。其餘的雁驚慌飛起，徘徊不去。其中有一隻雁不斷地追隨，不顧弓箭的危險，悲鳴吐血，晝夜不停。獵人看到后，被它的情義所感動，就放了雁王，讓它與同伴一起離去。雁群得到雁王后，歡喜地圍繞著它。當時獵人將此事詳細地告訴了國王。國王被雁的情義所感動，於是斷絕了捕雁的行為。』當時的雁王，就是我的前身。那隻追隨的雁，就是阿難。那五百隻雁，就是現在的五百羅漢。吃雁肉的國王，就是現在的大王。當時的獵人，就是現在的調達，他從前世以來，就一直想要加害於我。我憑藉大慈悲的力量，因此得以解脫，不記恨怨仇，最終成就了佛果。』國王和群臣，無不歡喜。（出自《法句經》第四卷）。 調達博學多聞，兼修神通，一心只想要獲得利益供養。
【English Translation】 English version The Buddha, knowing Devadatta's scheme, replied, 'Very good.' The king withdrew and reported back to Devadatta, 'Tomorrow at mealtime, the Buddha will enter the city gate with the Arhats.' A drunken elephant, trumpeting loudly, charged forward, recklessly crashing into walls and trees, causing the entire city to tremble. Five hundred Arhats flew into the air, with only Venerable Ananda (one of the ten principal disciples of the Buddha) remaining by the Buddha's side. The drunken elephant headed straight for the Buddha. The Buddha raised five fingers, which transformed into five lions, roaring in unison, shaking heaven and earth. The drunken elephant fell to the ground, not daring to raise its head. Sobering up, it shed tears of repentance. The king and his ministers were filled with reverence and awe. The World-Honored One (a title of the Buddha) slowly proceeded to the king's palace, and after dining with the Arhats, offered blessings to the king. The king said to the Buddha, 'I am by nature ignorant and foolish, and I believed Devadatta's slander, committing such heinous acts. I beseech the Buddha to have great compassion and forgive my delusion and ignorance.' The Buddha said to Ajatasattu (king of Magadha in ancient India) and all the assembly, 'There are eight things in the world that increase slander, all of which lead to great sin because of fame and reputation.' What are these eight things? Gain, loss, defamation, praise, commendation, ridicule, suffering, and pleasure. From ancient times until now, few have not been deluded by these. The Buddha then spoke a verse (the content is extensive and not recorded here). The Buddha said, 'In the past, there was a king who loved to eat goose meat, and he often sent hunters to set nets to catch geese, sending one goose each day to provide for the king's meal. At that time, there was a goose king who led five hundred geese to fly down in search of food. The goose king fell into the hunter's net and was captured by the hunter. The remaining geese flew up in alarm, hovering and unwilling to leave. Among them, one goose continuously followed, disregarding the danger of arrows, crying mournfully and spitting blood, day and night without rest. The hunter, seeing this, was moved by its loyalty and released the goose king, allowing it to leave with its companions. The flock of geese, having regained their king, joyfully circled around him. At that time, the hunter told the king about this in detail. The king was moved by the goose's loyalty and ceased the practice of hunting geese.' The goose king at that time was my former self. The goose that followed was Ananda. The five hundred geese were the five hundred Arhats of today. The king who ate goose meat was the great king of today. The hunter at that time was Devadatta, who has been trying to harm me since previous lives. I, through the power of great compassion, was able to be delivered, not bearing resentment, and ultimately attained Buddhahood.' The king and his ministers were all delighted. (From the fourth volume of the Dharmapada Sutra). Devadatta was learned and practiced supernatural powers, but his mind was only set on gaining profit and offerings.
昔有比丘。名曰調達。聰明廣學。十二年中坐禪入定心不移易。十二頭陀初不缺減。起不凈觀。了出入息。世間第一法。乃至頂法一一分別。所誦佛經六萬。像載不勝。后意轉退漸生惡念。望人供養著世利養。至世尊所頭面禮足。在一面立前白佛言。唯然世尊愿說神足之道。我聞此已當善修行。使我得神足已。游至他方處處教化。世尊告曰。汝今且置神足。何不學四。非常義。苦義空義無我之義。是時調達比丘。便生此念。如來所以不與我說神足者。恐有勝己恥在不如。調達即舍如來。往舍利弗所。求神足道。時舍利弗謂調達曰。汝今且置。何不修四非常。調達思惟。此舍利弗智慧第一。如吾觀之猶如螢火比于日月。吾所誦習無與等者。猶尚不解神足之道。況舍利弗豈能解乎。即便捨去。至目連所。求神足道。目連語曰。止止調達。始行之人先學四非常。復當精修四禪。爾乃得神足道耳。調達恚怒。此目連者自誇神足無與等者。所以不與我者。恐其不如我。若得者己無名譽。吾今處處學神足道。皆不教我。吾弟阿難多聞博學。眾德具足吾今當往問之。語阿難曰。吾聞卿善解神足之道。可與吾說。吾得神足已游至他方。處處教化。是時阿難便與說之。調達聞已。在閑靜處專心一意。以粗入微復從微起還至於粗。以心舉身
【現代漢語翻譯】 現代漢語譯本： 過去有一位比丘（bhikkhu，佛教出家人），名叫調達（Devadatta）。他聰明好學，十二年中坐禪入定，心志堅定不移。十二種頭陀行（dhutaṅga，苦行）從不間斷。修習不凈觀（asubha-bhāvanā，觀想身體不凈），明瞭出入息（ānāpānasati，呼吸），對於世間第一法（lokuttara-dhamma，超越世間的法），乃至頂法（agga-dhamma，最高的法）一一分別。所誦讀的佛經有六萬部，用大象馱都馱不完。後來他的心意轉變退失，漸漸產生惡念，希望得到人們的供養，貪著世間的名利。他來到世尊（Bhagavan，佛陀）處，頭面頂禮佛足，站在一旁稟告佛陀說：『世尊，我希望您能講說神足（iddhi，神通）之道。我聽聞之後，一定好好修行，使我得到神足之後，遊歷到其他地方，到處教化。』 世尊告訴他說：『你現在暫且放下神足，為什麼不學習四非常義（anicca，無常；dukkha，苦；anatta，無我；sunyata，空）呢？』 這時，調達比丘心中便產生這樣的想法：『如來（Tathagata，佛陀的稱號）之所以不與我說神足，是恐怕有人勝過自己，恥于不如別人。』調達於是離開如來，前往舍利弗（Sariputta，佛陀十大弟子之一，以智慧著稱）處，求神足之道。當時舍利弗對調達說：『你現在暫且放下，為什麼不修習四非常呢？』 調達心想：『這舍利弗雖然智慧第一，但在我看來就像螢火蟲比于日月。我所誦習的經典沒有人能與我相比，他尚且不理解神足之道，更何況舍利弗怎麼能理解呢？』隨即離開了他，前往目連（Moggallana，佛陀十大弟子之一，以神通著稱）處，求神足之道。目連對他說：『停止吧，調達。初學之人應當先學習四非常，再精修四禪（jhāna，禪定），然後才能得到神足之道。』 調達惱怒地說：『這目連自誇神足無人能比，所以不教我，是恐怕我不如他。如果我得到了神足，他就沒有名譽了。我現在到處學習神足之道，他們都不教我。我的弟弟阿難（Ananda，佛陀十大弟子之一，以多聞著稱）多聞博學，眾德具足，我現在應當去問他。』他告訴阿難說：『我聽說你善於理解神足之道，可以為我說說嗎？我得到神足之後，遊歷到其他地方，到處教化。』 這時阿難便為他講說了神足之道。調達聽聞之後，在閑靜之處專心一意，以粗入微，又從微起還至於粗，用心舉身。
【English Translation】 English version: Once upon a time, there was a bhikkhu (Buddhist monk) named Devadatta. He was intelligent and learned, and for twelve years he sat in meditation and entered samadhi (a state of meditative consciousness) with unwavering resolve. He never missed any of the twelve dhutaṅgas (ascetic practices). He practiced asubha-bhāvanā (contemplation of impurity), understood the in-and-out breaths (ānāpānasati), and distinguished each of the world's foremost dharmas (lokuttara-dhamma), even the highest dharma (agga-dhamma). He had recited 60,000 Buddhist scriptures, more than an elephant could carry. Later, his mind changed and deteriorated, and he gradually developed evil thoughts, hoping for people's offerings and clinging to worldly gain. He came to the Bhagavan (the Buddha), bowed his head to the ground at the Buddha's feet, stood to one side, and said to the Buddha, 'Bhagavan, I wish that you would explain the path of iddhi (supernatural power). After hearing this, I will practice well, so that after I obtain iddhi, I can travel to other places and teach everywhere.' The Bhagavan told him, 'For now, put aside iddhi. Why don't you learn the four characteristics of existence (anicca - impermanence, dukkha - suffering, anatta - non-self, sunyata - emptiness)?' At that time, the bhikkhu Devadatta had this thought: 'The Tathagata (title of the Buddha) does not tell me about iddhi because he is afraid that someone will surpass him and be ashamed of being inferior.' Devadatta then left the Tathagata and went to Sariputta (one of the Buddha's ten great disciples, known for his wisdom) to seek the path of iddhi. At that time, Sariputta said to Devadatta, 'For now, put it aside. Why don't you practice the four characteristics of existence?' Devadatta thought, 'Although this Sariputta is the foremost in wisdom, in my view he is like a firefly compared to the sun and moon. No one can compare to what I have recited and learned, and he still does not understand the path of iddhi, let alone Sariputta, how could he understand it?' He then left him and went to Moggallana (one of the Buddha's ten great disciples, known for his supernatural powers) to seek the path of iddhi. Moggallana said to him, 'Stop, Devadatta. Beginners should first learn the four characteristics of existence and then diligently cultivate the four jhānas (meditative states) before they can attain the path of iddhi.' Devadatta said angrily, 'This Moggallana boasts that his iddhi is unmatched, so he doesn't teach me because he is afraid that I will be inferior to him. If I obtain iddhi, he will have no reputation. Now I am learning the path of iddhi everywhere, and they all do not teach me. My brother Ananda (one of the Buddha's ten great disciples, known for his extensive learning) is learned and knowledgeable, and possesses all virtues. Now I should go and ask him.' He told Ananda, 'I have heard that you are good at understanding the path of iddhi. Can you tell me about it? After I obtain iddhi, I will travel to other places and teach everywhere.' At that time, Ananda explained the path of iddhi to him. After hearing this, Devadatta, in a quiet place, focused his mind intently, entering from the coarse to the subtle, and then rising from the subtle back to the coarse, lifting his body with his mind.
以身舉心。身心俱合漸漸離地。初如胡麻轉如胡桃。漸離於地從地至床。從床至屋從屋至空。在虛空中作十八變。涌沒自由。化作嬰孩小兒。形貌端正。頭上五處面如桃華。在阿阇世太子膝上。或笑或號現嬰兒態。然太子知是調達身。終日玩弄無有厭足。或嗚嗽唾。或擎其身傅左右手。太子思惟。調達神足勝彼瞿曇。能作無數變化。阿阇世日給五百釜食。隨時供養不令有乏。爾時眾多比丘。見阿阇世供給調達。具白世尊。佛告諸比丘。汝等勿貪調達供養。調達自陷亦陷他人。二俱墮罪。如芭蕉樹。愚人求實不能克獲。竹蘆亦然。駏驉懷𨉃二命俱喪。昔有群鷲各各孚乳。鷲告其雛曰。汝若學飛懸在虛空。見地如槃慎勿上過。有隨藍風傷害於汝。頭腦支節各在異處。時雛不隨父教。飛越過量為風所吹喪命異處。汝等比丘勿興斯意。比丘當知猶如群龜。告語諸子。汝等自護莫至某處。彼有獵者備獲汝身份為五分。時諸龜子不隨其語。便至某處共相歡娛。便為獵者所獲。或有安隱還得歸者。龜問其子汝從何來。子報父母。我等相將至彼處觀。不見獵者。唯睹長綖而追我后。龜語其子。此綖逐汝由來久矣。先祖父母皆由此綖而致喪亡。諸比丘當知。猶如蠱狐晝夜伺求大便。畜獸屎糞已自食訖。復自大便。調達比丘。貪致供養亦復
【現代漢語翻譯】 現代漢語譯本： 以身體帶動心意。身體和心意逐漸融合，慢慢離開地面。起初像芝麻一樣小，旋轉起來像胡桃一樣大。漸漸地離開地面，從地面到床，從床到屋頂，從屋頂到空中。在虛空中變化出十八種形態，時而涌現，時而隱沒，自由自在。變化成嬰孩的模樣，形貌端正，頭頂五處飽滿，面色像桃花一樣紅潤，在阿阇世太子（Ajatasattu，未生怨，印度摩揭陀國國王）的膝蓋上，時而歡笑，時而啼哭，顯現出嬰兒的姿態。然而太子知道這是提婆達多（Devadatta，佛陀的堂兄弟，佛教中的一個著名人物）的身形。整日玩弄他，沒有厭倦的時候，有時發出『嗚嗽』的聲音，有時吐口水，有時托起他的身體，放在左右手上。太子心想：提婆達多的神通勝過喬達摩（Gotama，釋迦牟尼佛的姓氏），能變出無數的變化。 阿阇世每天供給提婆達多五百釜的食物，隨時供養，不讓他有所缺乏。當時，許多比丘（bhikkhu，佛教僧侶）看到阿阇世供養提婆達多，便將此事詳細地稟告了世尊（Bhagavan，佛陀的尊稱）。佛陀告訴眾比丘：『你們不要貪圖提婆達多的供養。提婆達多自己陷入罪惡，也會使他人陷入罪惡，最終兩者都會墮落。就像芭蕉樹一樣，愚蠢的人想要從中獲得果實，卻不能成功。竹子和蘆葦也是如此。駏驉（一種野獸）懷著幼崽，最終兩條性命都喪失了。』 過去有一群老鷹，各自孵育幼鳥。老鷹告誡雛鳥說：『你們如果學習飛行，懸停在空中時，看到地面像盤子一樣，千萬不要飛得太高。有一種隨藍風（一種強風）會傷害你們，使你們的頭腦和肢體分散在不同的地方。』當時，雛鳥不聽從父親的教誨，飛行過度，被風吹散，喪命異處。你們這些比丘不要產生這樣的想法。比丘們應當知道，就像一群烏龜，告誡它們的子女：『你們要保護自己，不要到某個地方去，那裡有獵人準備捕捉你們，將你們的身體分成五份。』當時，烏龜的子女不聽從父母的話，便到那個地方一起玩耍，結果被獵人抓住了。有些僥倖安全返回的烏龜，它們的父母問它們從哪裡來。烏龜的子女回答父母說：『我們一起到那個地方觀看，沒有看到獵人，只看到長長的繩子追在我們後面。』烏龜告訴它們的子女：『這根繩子追逐你們由來已久了，你們的先祖父母都是因為這根繩子而喪命的。』 諸位比丘應當知道，就像蠱狐（一種傳說中的狐貍）晝夜伺機尋找糞便。畜生排泄的糞便已經被它吃光了，它又自己排泄糞便。提婆達多比丘，貪圖供養也是如此。』
【English Translation】 English version: He moved his mind with his body. Body and mind gradually merged, slowly leaving the ground. At first, it was as small as a sesame seed, and as it spun, it became as large as a walnut. Gradually, he left the ground, from the ground to the bed, from the bed to the roof, from the roof to the sky. In the void, he manifested eighteen transformations, sometimes emerging, sometimes disappearing, freely. He transformed into the appearance of an infant, with a dignified appearance, a full head in five places, and a face as rosy as a peach blossom, on the lap of Prince Ajatasattu (Ajatasattu, meaning 'unborn enemy', king of Magadha in India), sometimes laughing, sometimes crying, displaying the demeanor of an infant. However, the prince knew that this was the form of Devadatta (Devadatta, cousin of the Buddha, a prominent figure in Buddhism). He played with him all day long without getting tired, sometimes making 'woo-soo' sounds, sometimes spitting, sometimes holding up his body and placing it on his left and right hands. The prince thought: 'Devadatta's supernatural powers surpass those of Gotama (Gotama, the Buddha's family name), he can perform countless transformations.' Ajatasattu provided Devadatta with five hundred cauldrons of food every day, supplying him at all times, not letting him lack anything. At that time, many bhikkhus (bhikkhu, Buddhist monks) saw Ajatasattu providing for Devadatta, and they reported this matter in detail to the Bhagavan (Bhagavan, the Buddha's title). The Buddha told the bhikkhus: 'You should not be greedy for Devadatta's offerings. Devadatta himself falls into sin, and he will also cause others to fall into sin, and in the end, both will fall. Just like the banana tree, a foolish person wants to obtain fruit from it, but cannot succeed. The bamboo and reeds are also like this. A mule (a type of beast) carrying a cub, in the end, both lives are lost.' In the past, there was a flock of eagles, each hatching their young. The eagles warned their chicks, saying: 'If you learn to fly, when you hover in the sky, and see the ground like a plate, do not fly too high. There is a Suilana wind (a strong wind) that will harm you, causing your heads and limbs to be scattered in different places.' At that time, the chicks did not listen to their father's teachings, and flew excessively, and were blown away by the wind, losing their lives in different places. You bhikkhus should not have such thoughts. Bhikkhus should know, just like a group of turtles, warning their children: 'You must protect yourselves, do not go to a certain place, where there are hunters preparing to catch you, and divide your bodies into five parts.' At that time, the turtle's children did not listen to their parents' words, and went to that place to play together, and as a result, they were caught by the hunters. Some turtles were fortunate enough to return safely, and their parents asked them where they had come from. The turtle's children replied to their parents: 'We went together to that place to watch, and did not see any hunters, we only saw a long rope chasing after us.' The turtles told their children: 'This rope has been chasing you for a long time, your ancestors and parents all lost their lives because of this rope.' You bhikkhus should know, just like a Gu fox (a legendary fox) that seeks feces day and night. The feces excreted by livestock have already been eaten by it, and it excretes feces itself. The bhikkhu Devadatta, is also like this in his greed for offerings.'
如是。昔大月支國。風俗常儀要當蘇煎麥食豬。時官馬駒謂其母曰。我等與王致力不計遠近。皆赴其命。然食以草芻。飲以潦水。馬告其子。汝等慎勿興此意羨彼蘇煎麥也。如是不久自當現驗。時逼節會新歲垂至。家家縛豬投于鑊湯。舉聲㘁喚。馬母告子。汝等頗憶蘇煎麥不。欲知證驗可往觀之。諸馬駒等知之審然。方知煎御情分。食草時復遇麥。護而不啖。佛說偈言。
芭蕉以實死 竹蘆實亦然 駏驉坐妊身 士以貪自喪(出出耀經第十卷)
調達拘迦利更相讚歎四
佛告諸比丘。調達兇危。橫相嗟嘆。拘迦利比丘讚歎調達。調達亦復嘆拘迦利。其彼二人無義無理。諸比丘聞。唯然大聖。觀拘迦利比丘。長因因依正典緣法律教。以信出家。橫嘆調達。調達嗟嘆拘迦利。並以非為是。以是為非。佛言。此輩愚騃。前世亦然。過去世時。黃門命過棄樗樹間。時作蠱狐烏鳥共來食肉。更相讚歎。鳥曰。
君體如師子 君頭若仙人 脂由鹿中王 善哉如好華
蠱狐贊曰。
唯尊在樹上 智慧最第一 明照於十方 如積紫磨金
如是往反。時大仙人言。橫相嗟嘆言虛無實。蠱狐者調達是。鳥者拘迦利是。仙人者則菩薩是(出佛說蠱狐鳥經)。
調達就佛索眾不
【現代漢語翻譯】 現代漢語譯本： 如是。過去在大月支國（古代中亞地區的一個國家），當地的風俗習慣是經常用酥油煎麥子，並且吃豬肉。當時，一匹官府的馬駒對它的母親說：『我們為國王效力，不計路途遙遠，都聽從他的命令，然而吃的卻是草料，喝的是污水。』馬母親告誡它的孩子說：『你們千萬不要羨慕那些酥油煎麥子。』這樣過了不久，事情就應驗了。當時正值節日，新年將至，家家戶戶都捆綁著豬，投入沸騰的鍋中，發出喧鬧的叫喊聲。馬母親告訴它的孩子：『你們還記得酥油煎麥子嗎？想要知道應驗的情況，可以去看看。』那些馬駒們知道情況確實如此，這才明白煎煮烹飪的情分。以後吃草的時候，即使偶爾遇到麥子，也會保護起來而不吃。佛說偈語道： 『芭蕉因為結實而死亡，竹子和蘆葦也是這樣。駏驉（一種野獸）因為懷孕而受累，人因為貪婪而喪身。』（出自《出曜經》第十卷） 調達（Devadatta，佛陀的堂兄弟，後背叛佛陀）和拘迦利（Kokālika，調達的弟子）互相讚歎 佛告訴眾比丘：調達兇險奸詐，互相吹捧。拘迦利比丘讚歎調達，調達也讚歎拘迦利。他們兩人毫無道義和道理。眾比丘聽后說：『確實如此，偉大的聖者。』觀察拘迦利比丘，他長期以來依靠正典、因緣和法律教義，以信心出家，卻橫加讚歎調達，調達也讚歎拘迦利，把不對的當成對的，把對的當成不對的。佛說：『這些愚蠢的人，前世也是這樣。』過去世的時候，一個太監死後被丟棄在樗樹（臭椿樹）間，當時有蠱狐（一種妖狐）、烏鴉和鳥類一起來吃他的肉，互相讚歎。鳥說： 『你的身體像獅子一樣雄壯，你的頭顱像仙人一樣高貴，油脂如同鹿中之王，真是美好如花。』 蠱狐讚歎道： 『唯有您在樹上，智慧最為第一，光明照耀十方，如同堆積的紫磨金。』 就這樣來來回回地互相吹捧。當時，一位大仙人說：『互相讚歎，言語虛假而無實際。』蠱狐就是調達，鳥就是拘迦利，仙人就是菩薩。（出自《佛說蠱狐鳥經》） 調達向佛陀索要僧團的領導權，沒有得到。
【English Translation】 English version: Thus it was. In the past, in the country of Great Yuezhi (an ancient country in Central Asia), the custom was to often fry wheat with ghee and eat pork. At that time, a government colt said to its mother, 'We work for the king, regardless of the distance, and obey his orders, but we eat grass and drink dirty water.' The mare warned her child, 'You must not envy the ghee-fried wheat.' Before long, this would be verified. At that time, it was the festival season, and the New Year was approaching. Every household was tying up pigs and throwing them into boiling pots, making loud noises. The mare told her child, 'Do you remember the ghee-fried wheat? If you want to know the verification, you can go and see.' The colts knew that this was indeed the case, and they understood the meaning of being cooked. Later, when eating grass, even if they occasionally encountered wheat, they would protect it and not eat it. The Buddha spoke in verse: 'The banana tree dies because of its fruit, so do bamboo and reeds. The mule suffers because of pregnancy, and people lose themselves because of greed.' (From the Shūramgama Sūtra, Volume 10) Devadatta (Buddha's cousin who later betrayed him) and Kokālika (Devadatta's disciple) praised each other. The Buddha told the monks: Devadatta is dangerous and treacherous, and they praise each other. The monk Kokālika praised Devadatta, and Devadatta also praised Kokālika. The two of them have no righteousness or reason. The monks heard this and said, 'Indeed, great sage.' Observing the monk Kokālika, he has long relied on the scriptures, conditions, and the teachings of the law, and left home with faith, but he praises Devadatta, and Devadatta praises Kokālika, considering what is wrong as right, and what is right as wrong. The Buddha said, 'These foolish people were like this in their past lives as well.' In a past life, a eunuch died and was discarded among the Ailanthus trees (stink trees). At that time, a goblin fox, crows, and birds came to eat his flesh, praising each other. The bird said: 'Your body is as strong as a lion, your head is as noble as an immortal, your fat is like the king of deer, truly beautiful as a flower.' The goblin fox praised: 'Only you are on the tree, your wisdom is the most supreme, your light shines in all directions, like a pile of Jāmbūnada gold.' They praised each other back and forth like this. At that time, a great sage said, 'Praising each other, the words are false and without substance.' The goblin fox is Devadatta, the bird is Kokālika, and the sage is the Bodhisattva. (From the Buddha Speaks of the Goblin Fox and Bird Sutra) Devadatta asked the Buddha for the leadership of the Sangha, but did not receive it.
得翻失眷屬五
調達。往至世尊所。頭面禮足在一面立。白佛言。我觀如來。顏色變易諸根純熟。年過少壯垂朽老邁。唯愿世尊。自閉靜室禪定自娛。四部之眾愿見付授。我當教戒如佛無異。隨時供養四事不乏。佛曰。咄愚癡人。不慮后殃。舍利弗目連比丘。由尚不付。況汝懶惰弊惡之人。而可付授聖眾。調達內興妒嫉。聞世尊語。倍生恚怒。如來今日讚歎舍利弗目連比丘。而更輕賤小弟子。要當求便喪滅師徒。使此國界眾生不睹其形不聞其聲。時調達比丘。即從坐起禮足而退。在在周章巧言偽辭。誑惑俗人誘得數十。在在處處共相勸勉。取要言之。佛與大眾圍繞說法。時調達告己弟子曰。汝等莫聽瞿曇所說不隨正法。吾有一一深經好義。當以相教。但求方便欲壞聖眾。佛言止止。調達。慎勿興意壞亂聖眾。後備受報其痛難忍。調達固執不改知其意正。佛觀過去因緣宿對知不可回。調達將五百弟子。如來亦將五百弟子。俱游寶積山側。菩薩門徒寬仁柔和。教以正法。修持禁戒出入進止不越其序。調達之眾出言粗䵃。語輒興恚。與弟子語如怨斗訟。弟子厭患盡共舍之。往就菩薩。並自稱說。吾有千弟子。眾德具足。與世殊絕誰能及者。調達恚怒。即發誓愿。此人今日。誘我弟子壞我門徒。正使成佛我當壞其徒眾。
【現代漢語翻譯】 現代漢語譯本 得翻失眷屬第五
提婆達多（Devadatta，佛陀的堂兄弟，以反對佛陀著稱）前往世尊處，以頭面禮拜佛足，然後站立在一旁。他稟告佛陀說：『我觀察到如來的容顏已經改變，諸根也不再像以前那樣純熟，年紀也過了少壯，逐漸衰老。我希望世尊能夠自我封閉在安靜的房間里，以禪定自娛。四部大眾（比丘、比丘尼、優婆塞、優婆夷）希望世尊將教法付託給我，我將像佛陀一樣教導他們，隨時供養他們四事（衣服、飲食、臥具、醫藥），不會有所缺乏。』
佛陀說：『咄！你這愚癡的人，不考慮將來的災禍。舍利弗（Sariputta，佛陀十大弟子之一，以智慧著稱）、目犍連（Moggallana，佛陀十大弟子之一，以神通著稱）這樣的比丘，我尚且不付託，更何況你這樣懶惰、邪惡的人，怎麼可以將聖眾付託給你呢？』提婆達多內心興起嫉妒，聽到世尊的話，更加憤怒。他想：『如來今天讚歎舍利弗、目犍連比丘，卻更加輕賤我這個小弟子。我一定要想辦法消滅師徒，使這個國界的眾生看不到他們的身影，聽不到他們的聲音。』
當時，提婆達多比丘立即從座位上站起來，禮拜佛足後退下。他到處用巧妙的言辭和虛假的謊言，欺騙迷惑世俗之人，誘惑了數十人。他們在各處互相勸勉。總而言之，當佛陀與大眾圍繞在一起說法時，提婆達多告訴自己的弟子說：『你們不要聽喬達摩（Gotama，佛陀的姓氏）所說的，不要隨順他的正法。我有一一深奧的經典和美好的義理，應當用來教導你們。』他只是想方設法想要破壞聖眾。
佛陀說：『停止吧，提婆達多！千萬不要興起破壞聖眾的念頭，將來會遭受極大的痛苦，難以忍受。』提婆達多固執不改，佛陀知道他的心意已定。佛陀觀察過去因緣和宿世的對立，知道無法挽回。提婆達多帶領五百弟子，如來也帶領五百弟子，一同遊歷寶積山側。菩薩的門徒寬容仁慈，用正法教導他們，修持禁戒，出入進退都有秩序。提婆達多的弟子出言粗魯，說話動輒發怒，與弟子說話如同怨家爭鬥。弟子們厭惡他們，都捨棄了提婆達多，前往菩薩處，並自稱說：『我有千名弟子，眾德具足，與世人截然不同，誰能比得上呢？』
提婆達多憤怒，立即發誓說：『這個人今天誘惑我的弟子，破壞我的門徒。即使他將來成佛，我也要破壞他的徒眾。』
【English Translation】 English version Gains, Reversals, and Loss of Retinue - Chapter 5
Devadatta (Buddha's cousin, known for opposing the Buddha) went to where the World Honored One (世尊, Shìzūn, another name for the Buddha) was, bowed his head to the ground at his feet, and stood to one side. He said to the Buddha, 'I observe that the Tathagata's (如來, Rúlái, 'Thus Come One', an epithet for the Buddha) complexion has changed, his faculties are no longer as pure as before, and he has passed his youth and is gradually aging. I hope that the World Honored One can seclude himself in a quiet room, enjoying himself in meditation. The fourfold assembly (四部之眾, sìbù zhī zhòng, monks, nuns, laymen, and laywomen) wishes that the World Honored One would entrust the Dharma (法, Fǎ, the teachings) to me. I will teach them like the Buddha, and provide them with the four requisites (四事, sìshì, clothing, food, bedding, and medicine) at all times, without any lack.'
The Buddha said, 'Bah! You foolish person, not considering future calamities. Sariputta (舍利弗, Shèlìfú, one of the Buddha's ten great disciples, known for his wisdom) and Moggallana (目連, Mùlián, one of the Buddha's ten great disciples, known for his supernatural powers), even they I would not entrust with this, let alone you, such a lazy and wicked person. How could I entrust the Sangha (聖眾, shèngzhòng, the monastic community) to you?' Devadatta's inner jealousy arose, and hearing the World Honored One's words, he became even more angry. He thought, 'Today the Tathagata praises Sariputta and Moggallana, but even more so despises me, this small disciple. I must find a way to destroy the teacher and disciples, so that the beings in this realm will not see their figures or hear their voices.'
At that time, the Bhikkhu (比丘, Bǐqiū, a Buddhist monk) Devadatta immediately rose from his seat, bowed at the Buddha's feet, and retreated. Everywhere he went, he used clever words and false lies to deceive and confuse worldly people, and he seduced dozens of people. They encouraged each other in various places. In short, when the Buddha was surrounded by the assembly, expounding the Dharma, Devadatta told his disciples, 'Do not listen to what Gotama (瞿曇, Qútán, the Buddha's family name) says, do not follow his true Dharma. I have profound sutras (經, Jīng, scriptures) and wonderful meanings, which I should use to teach you.' He was only trying to find ways to destroy the Sangha.
The Buddha said, 'Stop, Devadatta! Do not even think of causing disruption to the Sangha, in the future you will suffer great pain, which will be difficult to endure.' Devadatta stubbornly refused to change, and the Buddha knew that his mind was made up. The Buddha observed past causes and conditions and past animosities, and knew that it was impossible to turn him back. Devadatta led five hundred disciples, and the Tathagata also led five hundred disciples, and together they traveled to the side of Treasure Accumulation Mountain (寶積山, Bǎojī Shān). The Bodhisattva's (菩薩, Púsà, an enlightened being) disciples were tolerant and kind, teaching them with the true Dharma, practicing the precepts, and their comings and goings were orderly. Devadatta's disciples spoke rudely, and were quick to anger, speaking to their disciples as if they were enemies fighting. The disciples were disgusted with them, and all abandoned Devadatta, going to the Bodhisattva, and claiming, 'I have a thousand disciples, complete with all virtues, completely different from the people of the world, who can compare to me?'
Devadatta was angry, and immediately made a vow, 'This person today has seduced my disciples and destroyed my followers. Even if he becomes a Buddha in the future, I will destroy his followers.'
如今無異。如來觀知調達。必壞聖眾定無有疑。如來即從坐起。舍眾而去。有五事。知不得壞亂眾僧。一者如來目前。如來威神不捨本誓故。二者如來般泥洹后。設有人言。我今成佛逮最正覺。應當問之。釋迦文佛在時汝為所在。三者未曾有惡時。四者比丘不競利養。五者智慧神足弟子和合。如來以宿命智觀。必知調達當壞亂眾僧。如來即舍而去。調達在後與眾說法。若有眾生。事我為尊承受教戒。當習五法(五法文多不載)諸有比丘修此五法者。早得解脫盡有漏成無漏。何假瞿曇八直行耶。語舍利弗目連言。吾獲大利成三界尊像如來。告舍利弗目連曰。吾患脊痛小欲安睡。卿等二人與聖眾說法。調達右脅著地欲得睡寐。天神強勉調達左脅在地天神復厭誑有言語鼾聲現外穢氣遠徹。目連以神足力。飛騰虛空作十八變。坐臥經行涌沒自由。舍利弗告眾會人。如來身神德無量。具足一切智。前達無窮卻達無極。如來法者。得現法報快樂無為。智者之所修學。非愚者之所習。如來聖眾者。五分法身皆悉成就。可敬可貴承事供養。為眾生良祐福田。時諸比丘各生此念。我等愚惑不識真正。捨實就華棄本逐末。今觀二賢所說世之希有。我等寧可舍此調達就如來眾。不亦快乎。舍利弗知其心念。即從坐起。五百比丘皆亦相隨。目連
【現代漢語翻譯】 如今沒有什麼不同。如來觀察得知提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）必定會破壞僧團，對此毫無疑問。如來隨即從座位起身，離開大眾而去。有五種情況，知道無法破壞擾亂僧團：一是如來在世時，如來的威神力不捨棄原本的誓願；二是如來涅槃（Parinirvana，佛教術語，指佛陀或阿羅漢去世）后，如果有人說：『我現在成佛，證得最正覺（Anuttara-samyak-sambodhi，無上正等正覺）』，應當問他：『釋迦牟尼佛（Sakyamuni Buddha，佛教創始人）在世時，你在哪裡？』；三是沒有出現過惡劣的時代；四是比丘（Bhikkhu，佛教出家男眾）不爭奪利益供養；五是智慧神通具足的弟子們和合。如來以宿命智（Pubbenivasanussati-ñana，追溯前世的智慧）觀察，必定知道提婆達多將會破壞擾亂僧團，如來隨即捨棄而去。提婆達多在後面為大眾說法：『如果有眾生，以我為尊，接受我的教誡，應當修習五法（五法內容繁多，此處不記載）。凡是修習這五法的比丘，早日能夠解脫，斷盡有漏，成就無漏。何必假借喬達摩（Gotama，釋迦牟尼佛的姓氏）的八正道呢？』他告訴舍利弗（Sariputta，佛陀十大弟子之一，以智慧著稱）和目犍連（Moggallana，佛陀十大弟子之一，以神通著稱）說：『我獲得大利益，成為三界（Trailokya，欲界、色界、無色界）至尊，像如來一樣。』如來告訴舍利弗和目犍連說：『我患有脊背疼痛，稍微想要安睡，你們二人為聖眾說法。』提婆達多右脅著地想要睡覺，天神強迫他左脅著地，天神又厭惡他虛誑的言語，鼾聲外泄，穢氣遠播。目犍連以神通力，飛騰虛空，作出十八種變化，坐臥經行，涌沒自由。舍利弗告訴眾會的人：『如來的身神功德無量，具足一切智慧，向前通達無窮，向後通達無極。如來的法，能夠得到現世的果報，快樂無為，是智者所修學的，不是愚者所能習得的。如來的聖眾，五分法身（五分法身指戒、定、慧、解脫、解脫知見五種功德聚集而成之法身）都成就具足，值得尊敬可貴，承事供養，是眾生良善的福田。』當時，眾比丘各自生起這樣的念頭：『我們愚癡迷惑，不認識真正的，捨棄真實的，追求虛華的，拋棄根本的，追逐末節的。現在看到兩位賢者所說的，是世間稀有的。我們寧可捨棄這個提婆達多，歸向如來的僧團，不是很快樂嗎？』舍利弗知道他們的心念，隨即從座位起身，五百比丘也都跟隨他。目犍連
【English Translation】 Now there is no difference. The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) observes and knows that Devadatta (Devadatta, Buddha's cousin who later betrayed him) will certainly destroy the Sangha (Sangha, Buddhist monastic community), and there is no doubt about it. The Tathagata immediately rose from his seat and left the assembly. There are five reasons why he knows that he cannot destroy and disturb the Sangha: first, when the Tathagata is alive, the power of the Tathagata does not abandon his original vows; second, after the Tathagata's Parinirvana (Parinirvana, the passing away of a Buddha or Arhat), if someone says, 'I am now becoming a Buddha and attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment),' they should be asked, 'Where were you when Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) was alive?'; third, there has never been an evil time; fourth, the Bhikkhus (Bhikkhu, Buddhist monks) do not compete for offerings; fifth, the disciples with wisdom and supernatural powers are in harmony. The Tathagata observes with the wisdom of past lives (Pubbenivasanussati-ñana, the wisdom of recalling past lives) and knows that Devadatta will certainly destroy and disturb the Sangha, so the Tathagata leaves. Devadatta then preaches to the assembly, 'If there are beings who honor me and receive my teachings, they should practice the five dharmas (the five dharmas are numerous and not recorded here). Those Bhikkhus who practice these five dharmas will quickly attain liberation, exhaust the outflows, and achieve the unconditioned. Why bother with Gotama's (Gotama, Buddha's family name) Eightfold Path?' He tells Sariputta (Sariputta, one of the Buddha's ten great disciples, known for his wisdom) and Moggallana (Moggallana, one of the Buddha's ten great disciples, known for his supernatural powers), 'I have obtained great benefits and become the supreme one in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm), like the Tathagata.' The Tathagata tells Sariputta and Moggallana, 'I am suffering from back pain and want to rest a little. You two should preach to the holy assembly.' Devadatta lies down on his right side, wanting to sleep, but the gods force him to lie on his left side. The gods also despise his false words, his snoring is exposed, and his foul odor spreads far and wide. Moggallana, with his supernatural powers, flies into the sky and performs eighteen transformations, sitting, lying down, walking, emerging, and submerging freely. Sariputta tells the assembly, 'The Tathagata's body and divine virtues are immeasurable, possessing all wisdom, reaching infinitely forward and infinitely backward. The Tathagata's Dharma can bring present-life rewards, happiness, and non-action. It is what the wise cultivate, not what the foolish can learn. The Tathagata's Sangha has fully accomplished the fivefold Dharma body (the fivefold Dharma body refers to the Dharma body composed of the five virtues of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation), worthy of respect and offering, and is a good field of merit for sentient beings.' At that time, the Bhikkhus each had this thought: 'We are foolish and deluded, not recognizing the true, abandoning the real for the superficial, abandoning the root for the branch. Now that we see what the two virtuous ones have said, it is rare in the world. Wouldn't it be joyful for us to abandon this Devadatta and return to the Tathagata's Sangha?' Sariputta knew their thoughts and immediately rose from his seat, and five hundred Bhikkhus followed him. Moggallana
在後追隨而去。瞿波離比丘。以右腳蹋調達曰。弊惡調達何為耽睡。舍利弗目連二人。將汝弟子去盡。調達寐覺甚懷憂戚(出調達問佛顏色經彌沙塞律略同)。
調達先身為野狐六
乃往古昔。有一摩納(梁言仙人)在山窟中誦剎利書。有一野狐往其左右。專聽誦書心有所解。作是念。如我解此書語。足作諸獸中王。便起遊行。逢一羸瘦野狐。便欲殺之。彼言何故殺我。答言。我是獸王。汝不伏我。彼言。愿莫見殺。我當隨從。於是二狐便共遊行。復逢一狐。問答如上。如是展轉伏一切狐。便以群狐伏一切象。復以眾象伏一切虎。復以眾虎伏一切師子。遂便權得作獸中王。復作是念。我為獸王。不應以獸為婦。便乘白象。使諸群獸圍迦夷國。數百千匝。王遣使問。何故如是。野狐答曰。我是獸王。應娶汝女。若不與我當滅汝國。使還白王。王集臣議。唯除一臣。皆云應與。國之所恃唯賴象馬。我有象馬彼有師子。像馬聞氣惶怖伏地。戰必不如。何惜一女而喪一國。時一大臣聰銳遠略。白王言。臣觀古今未曾聞見人王之女與下賤獸。臣雖弱昧。要殺此狐群獸散走。王即問焉。大臣答言。王但遣使剋期戰日。從求一愿。令師子先戰後吼。彼謂吾畏必令師子先吼后戰。王至戰日。當敕城內皆令塞耳。王用其語然
【現代漢語翻譯】 現代漢語譯本： 隨後（眾人）追趕而去。瞿波離比丘用右腳踩著提婆達多說：『你這惡劣的提婆達多，為何貪睡？舍利弗（Śāriputra，智慧第一的佛陀弟子）和目犍連（Mahāmaudgalyāyana，神通第一的佛陀弟子）二人，將你的弟子都帶走了。』提婆達多醒來后，非常憂愁悲傷（出自《提婆達多問佛顏色經》，與《彌沙塞律》略同）。
提婆達多前世身為野狐
很久以前，有一位摩納（梵文：Māṇava，意為仙人）在山洞中誦讀剎利書（Kṣatriya，指國王或武士階層所學習的書籍）。有一隻野狐在其左右，專心聽誦，心中有所領悟。它心想：『如果我理解了這些書中的語言，就足以成為眾獸之王。』於是便開始行動，遇到一隻瘦弱的野狐，便想殺掉它。那隻野狐問：『為什麼要殺我？』野狐回答說：『我是獸王，你不服從我。』那隻野狐說：『希望不要殺我，我願意跟隨你。』於是兩隻野狐便一起行動。又遇到一隻野狐，問答如上。就這樣逐漸地降伏了所有的狐貍，便率領狐群降伏所有的大象，又率領眾象降伏所有的老虎，又率領眾虎降伏所有的獅子，於是便暫時地成爲了眾獸之王。它又想：『我身為獸王，不應該以獸為妻。』便乘坐白象，讓眾獸包圍迦夷國（Kāśī，古印度十六大國之一）數百千匝。國王派使者詢問原因。野狐回答說：『我是獸王，應該娶你的女兒。如果不給我，我就要滅掉你的國家。』使者回去稟告國王。國王召集大臣商議，除了一個大臣，都說應該答應。國家所依賴的，唯有象馬。我們有象馬，他們有獅子，像馬聞到獅子的氣味，就會驚慌害怕地趴在地上，作戰必定不如。何必吝惜一個女兒而喪失整個國家呢？當時有一位大臣，聰慧銳利，有遠見卓識，對國王說：『臣觀察古今，從未聽說過人王的女兒嫁給禽獸的。臣雖然弱小愚昧，也要殺了這隻野狐，群獸自然會散走。』國王便問他怎麼辦。大臣回答說：『大王只需派使者約定作戰日期，並向它提出一個要求，讓獅子先戰後吼。它以為我們害怕，必定會讓獅子先吼后戰。大王在作戰那天，應當命令城內所有的人都塞住耳朵。』國王採用了他的建議。
【English Translation】 English version: Following behind. The Bhikṣu (monk) Kuvalī stepped on Devadatta (a cousin of the Buddha and a disruptive influence) with his right foot and said, 'Wicked Devadatta, why are you sleeping so soundly? Śāriputra (the disciple foremost in wisdom) and Maudgalyāyana (the disciple foremost in supernatural powers) have taken all your disciples away.' Devadatta awoke from his sleep, feeling deeply worried and grieved (from the Devadattaparipṛcchā, roughly similar to the Mahāsāṃghika Vinaya).
Devadatta's past life as a wild fox
In the ancient past, there was a Māṇava (ascetic) who was reciting Kṣatriya (related to the warrior caste) texts in a mountain cave. A wild fox stayed nearby, listening attentively to the recitation, and its mind gained some understanding. It thought, 'If I understand the language of these texts, I will be able to become the king of all beasts.' So it began to act. It encountered a weak and thin wild fox and wanted to kill it. That fox asked, 'Why do you want to kill me?' The fox replied, 'I am the king of beasts, and you do not submit to me.' That fox said, 'I beg you not to kill me; I will follow you.' So the two foxes acted together. They encountered another fox, and the questions and answers were the same as before. In this way, it gradually subdued all the foxes, and then led the fox pack to subdue all the elephants. It then led the elephants to subdue all the tigers, and then led the tigers to subdue all the lions. Thus, it temporarily became the king of all beasts. It then thought, 'As the king of beasts, I should not take a beast as my wife.' So it rode a white elephant and had the beasts surround the kingdom of Kāśī (an ancient kingdom in India) hundreds and thousands of times. The king sent an envoy to ask the reason. The fox replied, 'I am the king of beasts and should marry your daughter. If you do not give her to me, I will destroy your kingdom.' The envoy returned and reported to the king. The king gathered his ministers to discuss the matter. Except for one minister, they all said that he should agree. The country relied solely on elephants and horses. We have elephants and horses, but they have lions. The elephants and horses, upon smelling the scent of the lions, will be frightened and prostrate on the ground. We will surely lose in battle. Why should we begrudge one daughter and lose the entire kingdom?' At that time, there was a minister who was intelligent, sharp, and far-sighted. He said to the king, 'I have observed the past and present and have never heard of a human king's daughter marrying a beast. Although I am weak and foolish, I will kill this fox, and the beasts will naturally scatter.' The king then asked him what to do. The minister replied, 'Your Majesty only needs to send an envoy to set a date for battle and make one request of it: to have the lions fight first and then roar. It will think that we are afraid and will surely have the lions roar after fighting. On the day of battle, Your Majesty should order everyone in the city to plug their ears.' The king adopted his suggestion.
后出軍。軍陣欲交。野狐果令師子先吼。野狐聞之心破七分。便於象上墜落於地。群獸散走。佛說偈言。
野狐憍慢盛 欲求其眷屬 行到迦夷城 自稱是獸王 人憍亦如是 現領于徒眾 在摩竭之國 法主以自號
告諸比丘。爾時迦夷王者我是。聰銳大臣者舍利弗是。野狐王者調達是(出野狐求王事出彌沙塞律第四卷)。
調達欲侵陵拘夷身入地獄七
調達在羅閱城。興謀害心。後事彰露。時阿阇世王。語調達曰。汝宜出國不須住此。十六大國莫不聞知。調達造惡向于如來。調達聞已內懷憂戚。便還本國恚結所纏。唐突菩薩宮內。語瞿夷曰。我欲拜汝為第一夫人。不審聖女為可爾不。瞿夷語曰。前汝右手吾欲把之。調達舒手使把扼。腕骨碎五指血出。當時迷悶良久乃蘇。是時調達轉進入宮。踞菩薩床。宮人見之捉擲床下。即傷左髂不堪行來。輿還本舍。諸釋皆嫌皆來告語。汝今宜可詣佛懺悔。調達聞之。私設巧詐。密作鐵爪。害毒涂之。外形柔和內懷瞋恚。爾時調達憶佛所說。瞿曇沙門恒陳此言。有身無瘡痏不為毒所害。毒無奈瘡何。無惡無所造。我今當往佯如懺悔。以爪摑壞其腳。毒氣流溢自當取死。諸人輦輿往詣世尊。去三七仞語左右人。下我在地吾欲步往。尋下在地。
【現代漢語翻譯】 現代漢語譯本 之後軍隊出發。兩軍的陣勢將要交戰。野狐果然讓獅子先吼叫。野狐聽了之後心驚膽裂，像被劈成七份一樣，便從象上墜落到地上。群獸四處逃散。佛說偈語道：
『野狐驕傲自滿氣焰盛，想要尋求它的眷屬。 走到迦夷城（Kayi City），自稱是獸中之王。 人的驕傲也像這樣，現在統領著徒眾。 在摩竭陀國（Magadha），自稱為法主。』
告訴各位比丘，當時的迦夷王（Kayi King）就是我。聰慧的大臣是舍利弗（Sariputra）。野狐王是調達（Devadatta）。（出自《彌沙塞律》第四卷的野狐求王的故事）
調達想要侵犯拘夷（Kuyi），死後墮入地獄。
調達在羅閱城（Rajagriha），心懷惡意，圖謀不軌。後來事情敗露。當時的阿阇世王（Ajatasattu）對調達說：『你應該離開這個國家，不必住在這裡。十六大國沒有不知道的，調達對如來（Tathagata）造作惡行。』調達聽了之後內心憂愁悲傷，便回到自己的國家，被憤怒和怨恨所纏繞。他冒犯地闖入菩薩（Bodhisattva）的宮殿內，對瞿夷（Goyi）說：『我想拜你為第一夫人，不知道聖女您是否同意？』瞿夷說：『先前你的右手我想握住它。』調達伸出手讓她握住，結果手腕骨碎裂，五指流血。當時昏迷不醒，過了很久才甦醒。這時調達轉而進入宮殿，坐在菩薩的床上。宮人看見后把他抓住扔到床下，立刻傷到了左邊的髖部，不能行走。人們用轎子抬他回到住所。諸位釋迦族人都嫌棄他，都來告訴他說：『你現在應該去佛那裡懺悔。』調達聽了之後，暗中設下巧詐，秘密地製作了鐵爪，塗上毒藥。外表裝作柔和，內心懷著憤怒和怨恨。這時調達想起佛所說的話：『喬達摩（Gautama）沙門經常說這樣的話，有身體沒有瘡痍就不會被毒所害，毒對沒有瘡痍的人沒有辦法。沒有作惡就不會有所造作。』我現在應當前去假裝懺悔，用爪子抓壞他的腳，毒氣流溢自然會取他性命。』眾人用轎子抬著他前往世尊（Bhagavan）那裡，距離還有三七仞（古代長度單位，一仞約八尺）的時候，他對左右的人說：『把我放在地上，我想步行前往。』隨即下到地上。
English version Afterward, the army set out. The battle formations were about to engage. The wild fox indeed ordered the lion to roar first. Upon hearing this, the wild fox's heart shattered into seven pieces, and it fell from the elephant to the ground. The beasts scattered and fled. The Buddha spoke in verse:
'The wild fox is full of arrogance and pride, desiring to seek its retinue. Traveling to Kayi City, it proclaimed itself the king of beasts. Human arrogance is also like this, now leading a multitude of followers. In the country of Magadha, it calls itself the lord of the Dharma.'
Tell you, monks, the Kayi King at that time was I. The wise minister was Sariputra. The wild fox king was Devadatta. (The story of the wild fox seeking kingship is found in the fourth volume of the Mishasai Vinaya)
Devadatta, wanting to violate Kuyi, fell into hell.
Devadatta was in Rajagriha, harboring malicious intent and plotting evil. Later, the matter was exposed. King Ajatasattu at that time said to Devadatta, 'You should leave this country and not stay here. The sixteen great kingdoms all know that Devadatta has committed evil deeds against the Tathagata.' Upon hearing this, Devadatta felt sorrow and grief in his heart and returned to his own country, entangled in anger and resentment. He presumptuously entered the Bodhisattva's palace and said to Goyi, 'I want to make you the first lady; I wonder if the holy woman would agree?' Goyi said, 'Earlier, I wanted to hold your right hand.' Devadatta extended his hand for her to hold, but as she grasped it, his wrist bone shattered, and blood flowed from his five fingers. At that moment, he fainted and remained unconscious for a long time before awakening. Then Devadatta proceeded into the palace and sat on the Bodhisattva's bed. The palace attendants saw him, seized him, and threw him off the bed, immediately injuring his left hip, making him unable to walk. People carried him back to his residence in a sedan chair. All the Shakyas despised him and came to tell him, 'You should now go to the Buddha and repent.' Upon hearing this, Devadatta secretly devised a cunning plan, secretly crafting iron claws and coating them with poison. Outwardly, he appeared gentle, but inwardly, he harbored anger and resentment. At that time, Devadatta remembered the words spoken by the Buddha: 'The Shramana Gautama always says this: a body without sores or wounds will not be harmed by poison; poison has no effect on one without sores. Without evil, there is nothing to create.' I should now go and pretend to repent, using the claws to scratch his feet, and the flowing poison will naturally take his life.' The people carried him in a sedan chair to the Bhagavan. When they were three seven ren (ancient unit of length, approximately eight chi per ren) away, he said to the people on either side, 'Put me down on the ground; I want to walk there.' He then got down onto the ground.
【English Translation】 English translation line 1 English translation line 2
時勇火沸出纏裹其身。將入地獄(出調達生身入地獄經)。
提婆達多昔為野干破瓶喪命八
佛住王舍城。是時提婆達多。欲破和合僧。比丘三諫而亦不止。佛言。過去世時。波羅奈國。有一婆羅門。于曠野中造立義井。供給行者。日已向暮。有群野干來飲殘水。有野干王不飲地水。便內頭罐中飲水。飲水已戴罐高舉撲破。諸野干輩善意語之而不從受。如是非一破十四罐。時婆羅門伺見野干。便作木罐堅固難破。入易出難持著井邊。捉杖伺之。野幹羣集。王如前飲訖。撲地不能令破。時婆羅門捉杖來出。打殺野干。時野干王者。今提婆達多是。時群野干者。今諸比丘諫提婆達多者是(出僧祇律第八卷)。
提婆達多昔為獼猴取井中月九
佛住王舍城。時諸比丘。為提婆達多作舉羯磨。六群比丘即同提婆達多同語同見。佛告比丘。過去世時。于空閑處。有五百獼猴遊行林中。到一尼俱律樹。樹下有井井有月影。時獼猴王見是月影。語諸伴言。月今死落乃在井中。當共出之莫令世間長夜闇冥。共作議言云何能出。時獼猴王言。我知出法。我捉樹枝汝捉我尾。展轉相連乃可出之。時諸獼猴即如王語。展轉相捉小未至水。連獼猴重樹弱枝折一切獼猴墮井水中。時獼猴王者。今提婆達多是。爾時余獼猴
【現代漢語翻譯】 現代漢語譯本：當時，勇火從他身上涌出，將他纏裹。他將墮入地獄。（出自《出調達生身入地獄經》）
提婆達多過去世曾為野干，因打破瓶子而喪命（八）
佛陀住在王舍城。當時，提婆達多想要破壞僧團的和合。比丘們多次勸諫他，但他仍然不停止。佛陀說：『過去世時，波羅奈國有一個婆羅門，在曠野中建造了一口義井，供給來往的行人。一天傍晚，一群野干來飲用剩下的水。其中有一隻野干王不飲用地面上的水，而是將頭伸入罐中飲水。飲完水后，它便戴著罐子高高舉起，然後摔破。其他的野干們好意地勸說它，但它不聽從。像這樣，它打破了十四個罐子。當時，婆羅門暗中看見了這隻野干，便製作了一個堅固難以打破的木罐，放入容易進入但難以出來的井邊，拿著棍子守候著。野干們聚集而來，野干王像之前一樣飲水完畢后，摔在地上卻不能將罐子打破。這時，婆羅門拿著棍子出來，打死了野干。當時的野干王，就是現在的提婆達多。當時的那些野干們，就是現在勸諫提婆達多的那些比丘。』（出自《僧祇律》第八卷）
提婆達多過去世曾為獼猴，撈取井中月亮（九）
佛陀住在王舍城。當時，諸位比丘對提婆達多進行了舉羯磨（僧團的制裁）。六群比丘與提婆達多同心同德，意見一致。佛陀告訴比丘們：『過去世時，在一處空閑的地方，有一片有五百隻獼猴的樹林。它們來到一棵尼俱律樹下，樹下有一口井，井裡有月亮的倒影。當時，獼猴王看見了月亮的倒影，對它的同伴們說：「月亮現在已經死了，掉落在井裡。我們應當一起把它撈出來，不要讓世間長夜黑暗。」它們共同商議，怎樣才能把月亮撈出來。當時，獼猴王說：「我知道撈取的方法。我抓住樹枝，你們抓住我的尾巴，一個接一個地連線起來，或許可以撈到月亮。」當時，眾獼猴就按照獼猴王說的話，一個接一個地抓住，但還沒碰到水面，由於連線的獼猴太重，樹枝脆弱斷裂，所有的獼猴都掉進了井水中。當時的獼猴王，就是現在的提婆達多。當時的其餘獼猴』
【English Translation】 English version: At that time, fierce flames erupted from him, enveloping his body. He will fall into hell. (From the Sutra on Devadatta's Living Body Entering Hell)
Devadatta in a past life was a jackal who lost his life breaking a pot (8)
The Buddha was residing in Rajagriha. At that time, Devadatta wanted to disrupt the harmony of the Sangha. The monks advised him three times, but he did not stop. The Buddha said, 'In a past life, in the country of Varanasi, there was a Brahmin who built a well of righteousness in the wilderness to provide for travelers. One evening, a group of jackals came to drink the remaining water. One jackal king did not drink the water on the ground but put his head into a pot to drink. After drinking, he wore the pot and raised it high, then smashed it. The other jackals kindly advised him, but he did not listen. Like this, he broke fourteen pots. At that time, the Brahmin secretly saw this jackal and made a strong wooden pot that was difficult to break, placing it by the well where it was easy to enter but difficult to exit, and waited with a stick. The jackals gathered, and the king, as before, finished drinking and smashed the pot on the ground, but could not break it. At this time, the Brahmin came out with a stick and killed the jackal. The jackal king at that time is now Devadatta. The jackals at that time are the monks who are now advising Devadatta.' (From the Sanghika-vinaya, Volume 8)
Devadatta in a past life was a monkey trying to retrieve the moon from a well (9)
The Buddha was residing in Rajagriha. At that time, the monks performed an act of censure (Uksepaniya-kamma) against Devadatta. The group of six monks shared the same views and opinions as Devadatta. The Buddha told the monks, 'In a past life, in a secluded place, there was a forest with five hundred monkeys. They came to a Nyagrodha tree. Under the tree was a well, and in the well was the reflection of the moon. At that time, the monkey king saw the reflection of the moon and said to his companions, "The moon has now died and fallen into the well. We should work together to get it out, lest the world be in darkness for a long night." They discussed together how to get the moon out. At that time, the monkey king said, "I know a way to get it out. I will grab the branch, and you grab my tail, connecting one after another, and perhaps we can get it out." At that time, the monkeys did as the king said, grabbing each other one after another, but before they reached the water, because the connected monkeys were too heavy, the weak branch broke, and all the monkeys fell into the well water. The monkey king at that time is now Devadatta. The remaining monkeys at that time'
者。今六群比丘是(出僧祇律第八卷)。
提婆達多先身殺金色師子十
佛告阿難。若有眾生起一噁心。向三世佛等。若辟支若羅漢及著染衣人諸沙門等。獲罪無量。所以者何。染色之衣是賢聖標式。若能發心敬染衣人。獲福難量。我由信心敬戴之故致得成佛。阿難白言。昔往敬心其事云何。佛告阿難。古昔無量劫。此閻浮提有大國(報恩經云波羅奈國)王名提毗領八萬四千諸小國王。世無佛法。有辟支佛。在於山間坐禪行道。時諸野狩咸來親附。有一師子。名號[跳-兆+荼]迦羅毗(梁言堅誓)軀體金色光相煥然。食果啖草不害群生。時有獵師。剃頭著袈裟。內佩弓箭行於澤中。見師子睡眠(報恩經云舐比丘足)便以毒箭射之師子驚覺即欲馳害見著袈裟便自念言此染衣者善人標相。我若害之。則為噁心向諸賢聖。思惟還息。箭毒內行命在不久。便說偈言耶羅婆奢沙婆呵。說此語時。天地大動無雲雨血。諸天駭惕。即以天眼觀見。獵師殺于師子。雨諸天華供養其尸。是時獵師剝師子皮。奉提毗王。時王念言。經言。有狩金色必是菩薩。問獵師言。師子死時有何瑞應。答言如上。王聞是語。悲喜交懷信心益猛。即召諸臣耆舊智人。令解是義。時空林中有一仙人字奢摩。為王解說。耶羅其義。唯剔頭著染衣
【現代漢語翻譯】 現代漢語譯本： 這些是六群比丘所為（出自《僧祇律》第八卷）。
提婆達多前世曾殺害金色師子。
佛告訴阿難：『如果眾生生起一念噁心，針對三世諸佛、辟支佛、阿羅漢以及身著染色袈裟的出家人等，將獲無量罪過。』為什麼呢？因為染色的袈裟是賢聖的標誌。如果能夠發心尊敬身著袈裟的人，所獲福報不可限量。我就是因為信心敬戴的緣故，才得以成就佛果。』阿難問道：『過去恭敬染衣人的事蹟是怎樣的呢？』佛告訴阿難：『過去無量劫前，在這閻浮提有一大國（《報恩經》中說是波羅奈國），國王名叫提毗，統領八萬四千個小國。當時世上沒有佛法。有一位辟支佛在山間坐禪修行。當時許多獵人都來親近他。有一隻獅子，名叫[跳-兆+荼]迦羅毗（意為堅誓），身軀金色，光彩照人，吃果實和草，不傷害其他生物。當時有一位獵人，剃了頭髮，穿著袈裟，在沼澤中行走。他看見獅子在睡覺（《報恩經》中說是舔比丘的腳），便用毒箭射它。獅子驚醒后想要奔跑傷害獵人，但看到他穿著袈裟，便心想：『這身著袈裟的人是善人的標誌，我如果傷害他，就是對賢聖起了噁心。』這樣思索后便停止了動作。箭毒在體內發作，生命不久將終結。於是便說偈語：『耶羅婆奢沙婆呵。』說這句話時，天地大動，無雲卻下起了血雨，諸天驚恐。立即用天眼觀察，看見獵人殺害了獅子，便降下天花供養獅子的屍體。當時獵人剝下獅子的皮，獻給提毗王。當時國王心想：『經書上說，有金色的野獸一定是菩薩。』便問獵人：『獅子死的時候有什麼祥瑞的徵兆嗎？』獵人如實回答。國王聽了這些話，悲喜交加，信心更加堅定。立即召集大臣、年長有智慧的人，讓他們解釋這句話的含義。當時空林中有一位仙人，名叫奢摩，為國王解釋說：『耶羅』的意思是：僅僅是剃頭穿著染色的衣服。
【English Translation】 English version: These are the actions of the Six Group Bhikkhus (from the Sarvastivada Vinaya, Volume 8).
Devadatta, in a previous life, killed a golden lion.
The Buddha told Ananda: 'If sentient beings generate a single thought of malice towards the Buddhas of the three times, Pratyekabuddhas, Arhats, or even monks wearing dyed robes, they will incur immeasurable offenses.' Why? Because dyed robes are the mark of the virtuous and holy. If one can generate a mind of respect towards those wearing dyed robes, the merit gained will be immeasurable. It is because of my faith and reverence that I was able to attain Buddhahood.' Ananda asked: 'What are the past events of respecting dyed robes?' The Buddha told Ananda: 'In the immeasurable past, in this Jambudvipa, there was a great kingdom (the Sutra of Gratitude says it was the kingdom of Varanasi), and the king was named Dīpi, ruling over eighty-four thousand small kingdoms. At that time, there was no Buddha-dharma in the world. There was a Pratyekabuddha who was meditating and practicing the Way in the mountains. At that time, many hunters came to be close to him. There was a lion named [跳-兆+荼]迦羅毗 (meaning 'firm vow'), whose body was golden and radiant. It ate fruits and grass and did not harm other beings. At that time, there was a hunter who shaved his head and wore a kasaya, walking in the swamp. He saw the lion sleeping (the Sutra of Gratitude says it was licking the bhikkhu's feet) and shot it with a poisoned arrow. The lion was startled and wanted to run and harm the hunter, but seeing that he was wearing a kasaya, he thought: 'This person wearing dyed robes is the mark of a virtuous person. If I harm him, I would be generating malice towards the virtuous and holy.' Thinking this, he stopped his actions. The poison of the arrow took effect within his body, and his life was nearing its end. Then he spoke the verse: 'Yelo vashe shābo he.' When he spoke these words, the heavens and earth shook greatly, and blood rained down without clouds. The devas were terrified. Immediately, they used their heavenly eyes to see that the hunter had killed the lion, and they rained down heavenly flowers to offer to the lion's corpse. At that time, the hunter skinned the lion and presented it to King Dīpi. At that time, the king thought: 'The scriptures say that a golden beast must be a Bodhisattva.' He asked the hunter: 'What auspicious signs were there when the lion died?' The hunter answered truthfully. When the king heard these words, he was filled with both sorrow and joy, and his faith became even stronger. Immediately, he summoned ministers, elders, and wise men, and had them explain the meaning of these words. At that time, there was an immortal in the empty forest named Shama, who explained to the king: 'Yelo' means: merely shaving the head and wearing dyed robes.
。當於生死疾得解脫。婆奢沙者。皆是賢聖之相近於涅槃。婆呵者。當爲一切諸天世人所見敬仰。於時仙人解是語已。提毗歡喜。即召諸王悉集此處。作七寶車張師子皮。表示一切悉共敬戴。燒香散華而以供養。后復打金為棺。盛師子皮以用起塔。爾時師子。由發善心向染衣人。十億萬劫作轉輪聖王。佛告阿難。時師子者。我身是。時國王者今彌勒是。時仙人者今舍利弗是。時獵師者今提婆達多是(出賢愚經第十三卷)。
提舍等四比丘受罪輕重十一
婆伽婆在舍衛城。祇樹給孤獨園。告諸比丘。有四大泥梨。一提舍大泥梨。身出火炎長二十肘。二瞿波梨大泥梨。身出火炎長三十肘。三調達大泥梨。身出火炎長四十肘。四末佉梨大泥梨。身出火炎長六十肘。諸有人民欲求安隱。獲其氣者。若二十大海水灌彼身上。彼海水盡火故不滅。猶如融銅。若有人以二十海渧水。澆融銅水渧速滅。提舍比丘火炎不滅。若復有人慾求安隱獲其義者。復以二十大海水。灌其身上彼水速盡。提舍比丘愚人。遮比丘僧使一日不得食。使提舍比丘入大地獄。瞿波離比丘。有人慾使安隱獲其義者。以大海水灌其身上。彼海水速盡。譬如二日所融銅。或有一人。以三十海水。著融銅中消盡。瞿波離比丘愚人。或有人起欲使獲安隱義者
【現代漢語翻譯】 現代漢語譯本：應當于生死之中迅速得到解脫。婆奢沙（Bhavyasha）是指那些具有賢聖之相、接近涅槃的人。婆呵（Bhava）是指應當被一切諸天和世人所見、敬仰的人。當時仙人理解了這些話后，提毗（Devi）非常歡喜，立即召集各位國王聚集到這裡，用七寶裝飾車子，張掛獅子皮，表示一切都共同敬戴，焚香散花來供養。後來又用金子打造棺材，盛放獅子皮用來建造佛塔。當時這隻獅子，由於發了善心面向染衣人（指僧侶），在十億萬劫中做了轉輪聖王。佛告訴阿難，當時的獅子就是我的前身，當時的國王就是現在的彌勒菩薩，當時的仙人就是現在的舍利弗尊者，當時的獵師就是現在的提婆達多。
提舍等四位比丘所受罪行的輕重：
佛陀在舍衛城（Shravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）告訴眾比丘，有四大泥梨（地獄）：第一是提舍（Tisha）大泥梨，身體發出的火焰長二十肘；第二是瞿波梨（Gopali）大泥梨，身體發出的火焰長三十肘；第三是調達（Devadatta）大泥梨，身體發出的火焰長四十肘；第四是末佉梨（Makharin）大泥梨，身體發出的火焰長六十肘。如果有人想要得到安穩，獲得其意義，即使用二十個大海的水灌注到他們身上，這些海水也會耗盡，而火焰不會熄滅，就像融化的銅一樣。如果有人用二十滴海水澆在融化的銅水上，水滴會迅速消失。提舍比丘的火焰不會熄滅。如果再有人想要得到安穩，獲得其意義，再用二十個大海的水灌注到他身上，這些水也會迅速耗盡。提舍比丘這個愚人，阻止比丘僧團用餐一天，因此墮入大地獄。瞿波梨比丘，如果有人想要使他得到安穩，獲得其意義，用大海水灌注到他身上，這些海水也會迅速耗盡，就像太陽融化銅一樣。或者有人用三十個大海的水，倒入融化的銅中，也會被消盡。瞿波梨比丘這個愚人，或者有人想要使他獲得安穩的意義
【English Translation】 English version: They should quickly attain liberation from birth and death. Bhavyasha (婆奢沙) refers to those who possess the characteristics of the virtuous and noble, and are close to Nirvana. Bhava (婆呵) refers to those who should be seen and revered by all gods and people. At that time, after the immortal understood these words, Devi (提毗) was very happy and immediately summoned all the kings to gather here, decorating the chariots with seven treasures and hanging lion skins, indicating that everyone should jointly respect and support them, burning incense and scattering flowers as offerings. Later, they made a coffin of gold and used it to hold the lion skin to build a pagoda. At that time, the lion, due to generating a good intention towards the robe-wearer (referring to monks), became a Chakravartin king for billions of kalpas. The Buddha told Ananda, 'The lion at that time was my past life, the king at that time is the current Maitreya, the immortal at that time is the current Shariputra, and the hunter at that time is the current Devadatta.'
The Severity of the Sins of Tisha and the Four Bhikkhus:
The Buddha, while in Shravasti (舍衛城) at Jetavana Anathapindika-arama (祇樹給孤獨園), told the bhikkhus, 'There are four great Nirayas (地獄): The first is the Tisha (提舍) great Niraya, where flames emanate from the body, extending twenty cubits; the second is the Gopali (瞿波梨) great Niraya, where flames emanate from the body, extending thirty cubits; the third is the Devadatta (調達) great Niraya, where flames emanate from the body, extending forty cubits; the fourth is the Makharin (末佉梨) great Niraya, where flames emanate from the body, extending sixty cubits. If people desire to attain peace and obtain its meaning, even if twenty great oceans of water are poured upon them, the water will be exhausted, but the flames will not be extinguished, just like molten copper. If someone pours twenty drops of seawater onto molten copper, the drops will quickly disappear. The flames of the bhikkhu Tisha will not be extinguished. If someone again desires to attain peace and obtain its meaning, and pours twenty great oceans of water upon him, the water will quickly be exhausted. The foolish bhikkhu Tisha, by preventing the Sangha of bhikkhus from eating for one day, fell into the great hell. The bhikkhu Gopali, if someone wants to bring him peace and obtain its meaning, and pours great oceans of water upon him, the water will quickly be exhausted, just as the sun melts copper. Or if someone pours thirty great oceans of water into molten copper, it will also be consumed. The foolish bhikkhu Gopali, or if someone wants to bring him the meaning of peace.'
。以三十大海水。灌其身上。大海水速盡。瞿波離比丘愚人。謗舍利弗目犍連比丘。身壞命終生三惡道。墮缽頭摩地獄。瞿波離比丘入大泥梨。調達大泥梨。若復有人慾使獲安隱義者。復以四十大海水。灌其身上。彼大海速盡彼火不滅。譬如三日所融銅。若有人以四十渧水。著融銅中。即時消盡無餘。調達愚人。若有人起欲使獲安隱義。以四十大海水灌其身上。彼大海火速盡彼火不滅。所以然者。調達愚人。欲害如來殺阿羅漢比丘尼。壞亂比丘僧。身壞命終三惡道生阿鼻地獄。調達比丘入大地獄。身出火炎長四十肘。諸有比丘。彼末佉梨大泥梨。若有一人慾使安隱。以六十大海水灌其身上。海水速盡彼火不滅。譬如四日所融銅。若有人以六十渧水。著融銅中即時消盡。末佉梨亦復如是。以六十大海水灌其身上。大海水速盡此火不滅。此末佉梨愚人。教受百拘梨人。使行邪見(出四泥梨經)。
善星比丘違反如來謗無因果十二
佛言。我於一時。住王舍城。善星比丘為我給使。我于初夜。為天帝釋說諸法要。弟子之法應后師眠。爾時善星。以我久坐心生惡念。時王舍城小男小女。若啼不止父母則語。汝若不止。當將汝付薄拘羅鬼。爾時善星反被拘執。而語我言。速入禪室薄拘羅來。帝釋言。世尊。如是人等
【現代漢語翻譯】 現代漢語譯本：如果用三十個大海的海水灌注在他（瞿波離比丘）身上，這些海水會迅速耗盡。瞿波離比丘這個愚蠢的人，誹謗舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）和目犍連（Mahāmaudgalyāyana，神通第一的佛陀十大弟子之一）比丘，身死命終后墮入三惡道，進入缽頭摩地獄（Padma hell，八寒地獄之一）。瞿波離比丘進入大泥梨（Mahāniraya，大地獄）地獄。提婆達多（Devadatta，釋迦牟尼佛的堂兄，試圖分裂僧團）進入大泥梨地獄。如果有人想讓他獲得安穩，用四十個大海的海水灌注在他身上，這些海水也會迅速耗盡，但地獄之火不會熄滅。譬如三天融化的銅，如果有人用四十滴水滴入其中，會立刻消失殆盡。提婆達多這個愚蠢的人，如果有人想讓他獲得安穩，用四十個大海的海水灌注在他身上，這些海水會迅速耗盡，但地獄之火不會熄滅。這是因為提婆達多這個愚蠢的人，想要加害如來（Tathāgata，如來是佛的稱號之一），殺害阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）比丘尼，破壞比丘僧團。身死命終后墮入三惡道，進入阿鼻地獄（Avīci hell，八大地獄中最苦之處）。提婆達多比丘進入大地獄，身上冒出的火焰長四十肘。各位比丘，那個末佉梨（Makkhali Gosala，古印度六師外道之一）進入大泥梨地獄，如果有人想讓他獲得安穩，用六十個大海的海水灌注在他身上，這些海水會迅速耗盡，但地獄之火不會熄滅。譬如四天融化的銅，如果有人用六十滴水滴入其中，會立刻消失殆盡。末佉梨也是如此，用六十個大海的海水灌注在他身上，這些海水會迅速耗盡，但地獄之火不會熄滅。這個末佉梨愚人，教唆一百個拘梨人，使他們奉行邪見（出自《四泥梨經》）。 善星（Subhaksha，佛陀的侍者）比丘違背如來，誹謗沒有因果報應。 佛說：『我曾經住在王舍城（Rājagṛha，古印度摩揭陀國首都）。善星比丘是我的侍者。我在初夜為天帝釋（Śakra，佛教的護法神）宣說諸法要。弟子的規矩是應該在師父之後睡覺。』當時善星因為我久坐而心生惡念。當時王舍城的小男孩小女孩，如果哭鬧不止，父母就會說：『你如果再哭，就把你交給薄拘羅鬼（Bakula ghost）。』當時善星反而被恐懼所控制，對我說：『快進入禪室，薄拘羅鬼來了。』帝釋說：『世尊，像這樣的人等等。』
【English Translation】 English version: If thirty great oceans of water were poured on his (Kokalika bhikkhu) body, those oceans of water would quickly be exhausted. Kokalika bhikkhu, that foolish man, slandered Sariputta (Śāriputra, one of the Buddha's ten chief disciples, known for his wisdom) and Mahamoggallana (Mahāmaudgalyāyana, one of the Buddha's ten chief disciples, known for his psychic powers) bhikkhus. After his body broke and his life ended, he was born in the three evil realms, falling into the Padma hell (Padma hell, one of the eight cold hells). Kokalika bhikkhu entered the Great Niraya (Mahāniraya, great hell). Devadatta (Devadatta, the Buddha's cousin who tried to split the Sangha) entered the Great Niraya hell. If someone wanted to bring him peace, and poured forty great oceans of water on his body, those oceans of water would quickly be exhausted, but the fire would not be extinguished. It is like copper melted for three days; if someone put forty drops of water into the molten copper, they would immediately disappear without a trace. Devadatta, that foolish man, if someone wanted to bring him peace, and poured forty great oceans of water on his body, those oceans of water would quickly be exhausted, but the fire would not be extinguished. The reason is that Devadatta, that foolish man, wanted to harm the Tathagata (Tathāgata, one of the titles of the Buddha), kill Arhat (Arhat, a saint who has extinguished all afflictions and attained liberation) bhikkhunis, and disrupt the bhikkhu Sangha. After his body broke and his life ended, he was born in the three evil realms, entering the Avici hell (Avīci hell, the most painful of the eight great hells). Devadatta bhikkhu entered the great hell, and flames emerged from his body, forty cubits long. Bhikkhus, that Makkhali Gosala (Makkhali Gosala, one of the six heretical teachers of ancient India) entered the Great Niraya hell. If someone wanted to bring him peace, and poured sixty great oceans of water on his body, those oceans of water would quickly be exhausted, but the fire would not be extinguished. It is like copper melted for four days; if someone put sixty drops of water into the molten copper, they would immediately disappear. Makkhali is also like that; if sixty great oceans of water were poured on his body, those oceans of water would quickly be exhausted, but the fire would not be extinguished. This foolish man, Makkhali, taught a hundred Koliya people, causing them to practice wrong views (from the Sutra of the Four Nirayas). The bhikkhu Subhaksha (Subhaksha, the Buddha's attendant) violated the Tathagata and slandered that there is no cause and effect. The Buddha said: 'I once lived in Rajagriha (Rājagṛha, the capital of the ancient Indian kingdom of Magadha). The bhikkhu Subhaksha was my attendant. In the first watch of the night, I expounded the essentials of the Dharma to Sakra (Śakra, a protector deity in Buddhism). The rule for disciples is that they should sleep after the teacher.' At that time, Subhaksha harbored evil thoughts because I had been sitting for a long time. At that time, if the little boys and girls of Rajagriha cried incessantly, their parents would say: 'If you cry again, I will give you to the Bakula ghost (Bakula ghost).' At that time, Subhaksha was instead controlled by fear and said to me: 'Quickly enter the meditation chamber, the Bakula ghost is coming.' Sakra said: 'World-Honored One, such people, etc.'
。亦復得入佛法中耶。我言。亦有佛性。當得無上菩提。我雖為是善星說法。而彼都無信受之心。我在迦尸國尸婆富羅城。善星為我給使。我入城乞食。無量眾生虛心渴仰欲見我跡。善星隨後毀滅。既不能滅。而令眾生生不善心。我入城已。于酒家舍見一尼干。卷脊蹲地餐食酒糟。善星言。世間若有阿羅漢者。是人最勝。何以故。是人所說無因無果。我言癡人。汝常不聞。阿羅漢者不飲酒不害人不欺誑不盜淫。如是之人。殺害父母食啖酒糟。云何而言是阿羅漢。是人捨身。必定當墮阿鼻地獄。阿羅漢者。永斷三惡。云何而言是阿羅漢。善星即言。四大之性猶可轉易。欲令是人必墮阿鼻。無有是處。我言癡人。汝常不聞諸佛如來誠言無二。我雖為說法。而無信受之心。善男子。我與善星住王舍城。有一尼干。名曰苦得。常作是言。眾生煩惱無有因緣。眾生解脫亦無因緣。善星言。世間若有阿羅漢者。苦得為上。我言。癡人苦得尼干。實非羅漢。不能解了阿羅漢道。善星復言。何故羅漢。于阿羅漢而生妒嫉。我言癡人。我于羅漢不生妒嫉。而汝自生惡邪見耳。若言苦得是羅漢者。卻後七日。當患宿食腹痛而死。生於食吐鬼中。其同學輩當輿其尸置寒林中。善星即語尼干。長老。好善思惟作諸方便。當令世尊墮妄語中。苦得
【現代漢語翻譯】 現代漢語譯本：還能進入佛法中嗎？我回答：『也有佛性，應當證得無上菩提。』我雖然為善星說法，但他完全沒有信受之心。我住在迦尸國（Kāśī，古印度地名）的尸婆富羅城（Śivapura，城市名）時，善星是我的侍者。我進入城中乞食，無數眾生虛心渴望見到我的足跡。善星隨後想要毀滅這些足跡，既不能毀滅，反而令眾生生起不善之心。我進入城后，在一家酒館裡看見一個尼干（Nigaṇṭha，耆那教徒），捲著脊背蹲在地上吃酒糟。善星說：『世間如果真有阿羅漢（Arhat，斷盡煩惱的聖者），這個人是最殊勝的。』我問：『為什麼？』善星迴答：『因為這個人所說的是無因無果的。』我說：『愚癡的人啊，你難道沒聽說過，阿羅漢不飲酒、不害人、不欺騙、不偷盜、不邪淫嗎？像這樣的人，卻殺害父母、吃酒糟，怎麼能說是阿羅漢呢？這個人捨棄生命后，必定會墮入阿鼻地獄（Avīci，八大地獄中最苦之處）。阿羅漢永遠斷絕了三惡道（地獄、餓鬼、畜生），怎麼能說是阿羅漢呢？』善星立刻說：『四大（四大元素：地、水、火、風）的性質尚且可以轉變，要說這個人必定墮入阿鼻地獄，沒有這樣的道理。』我說：『愚癡的人啊，你難道沒聽說過諸佛如來所說的話真實不虛嗎？』我雖然為他說法，但他沒有信受之心。善男子，我和善星住在王舍城（Rājagṛha，古印度城市）時，有一個尼干名叫苦得（Kuṭaka，人名），常常這樣說：『眾生的煩惱沒有原因，眾生的解脫也沒有原因。』善星說：『世間如果真有阿羅漢，苦得是最殊勝的。』我說：『愚癡的人啊，苦得尼干實際上不是阿羅漢，不能瞭解阿羅漢的道。』善星又說：『為什麼阿羅漢會對阿羅漢產生嫉妒呢？』我說：『愚癡的人啊，我對阿羅漢不生嫉妒，而是你自己產生了邪惡的見解。如果說苦得是阿羅漢，那麼七天之後，他會因為宿食不化而腹痛死去，轉生到食吐鬼中。他的同學會將他的屍體抬到寒林（墳地）中。』善星立刻對尼干說：『長老，好好思考，想出各種辦法，讓世尊（Bhagavan，佛的稱號）說妄語。』苦得
【English Translation】 English version: Can one still enter the Buddhadharma? I replied, 'One also possesses Buddha-nature and should attain Anuttara-samyak-sambodhi (無上菩提, unsurpassed perfect enlightenment).' Although I preached the Dharma to Sunakshatra (善星, a person's name), he had no faith or acceptance. When I resided in the city of Śivapura (尸婆富羅城, a city's name) in the country of Kāśī (迦尸國, an ancient Indian country), Sunakshatra was my attendant. As I entered the city to beg for alms, countless beings with empty minds yearned to see my footprints. Sunakshatra then tried to destroy these footprints, but he could not, and instead caused beings to generate unwholesome thoughts. After I entered the city, I saw a Nigaṇṭha (尼干, a Jain ascetic) in a tavern, hunched over and squatting on the ground, eating wine dregs. Sunakshatra said, 'If there is an Arhat (阿羅漢, a perfected being) in the world, this person is the most excellent.' I asked, 'Why?' Sunakshatra replied, 'Because what this person says is without cause and effect.' I said, 'Foolish man, have you not heard that an Arhat does not drink alcohol, does not harm others, does not deceive, does not steal, and does not engage in sexual misconduct? How can such a person, who kills his parents and eats wine dregs, be called an Arhat? This person, upon abandoning this body, will surely fall into Avīci Hell (阿鼻地獄, the hell of incessant suffering). An Arhat has forever severed the three evil destinies (地獄,餓鬼,畜生 - hell, hungry ghost, animal realms), how can he be called an Arhat?' Sunakshatra immediately said, 'The nature of the four great elements (四大 - earth, water, fire, wind) can still be transformed; there is no such thing as this person necessarily falling into Avīci Hell.' I said, 'Foolish man, have you not heard that the words of the Buddhas and Tathagatas (如來, thus-gone one) are truthful and without duality?' Although I preached the Dharma to him, he had no faith or acceptance. Good man, when Sunakshatra and I were staying in Rājagṛha (王舍城, an ancient Indian city), there was a Nigaṇṭha named Kuṭaka (苦得, a person's name) who always said, 'The afflictions of beings have no cause, and the liberation of beings also has no cause.' Sunakshatra said, 'If there is an Arhat in the world, Kuṭaka is the most excellent.' I said, 'Foolish man, Kuṭaka the Nigaṇṭha is actually not an Arhat and cannot understand the path of an Arhat.' Sunakshatra then said, 'Why does an Arhat feel jealousy towards another Arhat?' I said, 'Foolish man, I do not feel jealousy towards an Arhat, but you yourself have generated evil and perverse views. If you say that Kuṭaka is an Arhat, then after seven days, he will suffer from abdominal pain due to undigested food and die, and be reborn as a ghost that eats vomit. His fellow students will carry his corpse and place it in the charnel ground (寒林, a burial ground).' Sunakshatra immediately said to the Nigaṇṭhas, 'Elder, think carefully and devise all kinds of ways to make the Bhagavan (世尊, the Blessed One) speak falsely.' Kuṭaka
斷食。從初一日乃至六日。滿七日已便食黑蜜。復飲冷水腹痛而終。同學輿尸置寒林中。即作食吐餓鬼之形。在其尸邊。善星至寒林中。見苦得身。善星語言。大德死耶。苦得答言。我已死矣。云何死耶。答言。因腹痛死。誰出汝尸。答言。同學。出置何處。答言癡人。汝今不識是寒林耶。得何等身。答言。我得食吐鬼身。善星言。世尊。苦得尼干生三十三天。我言癡人。阿羅漢者無有生處。云何而言。苦得生於三十三天。如來與迦葉。往善星所。善星遙見生惡邪心。生身陷入墮阿鼻獄。譬如有人沒圊廁中。有善知識以手撓之。若得首發便欲拔出。久求不得。爾乃息意。我亦如是。求覓善星微少善根。便欲拔濟。終日求之。乃至不得如毛髮許。是故不得拔其地獄(出大涅槃經第三十七卷)。
經律異相卷第二十一 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第二十二(聲聞無學沙彌僧部第十一)
梁沙門僧旻寶唱等集雙德雙福二沙彌遇佛成道一須陀耶在冢生長遇佛得道二均提沙彌出家並前身因緣三沙彌救蟻延壽精進得道四沙彌推師倒地而亡以無噁心精進得道五沙彌早夭生天失善師友憤念詣佛得分別聖諦六純頭沙彌為鬼所敬用須跋外道自然降伏七沙彌隨聖師入山得四通知為五
【現代漢語翻譯】 現代漢語譯本 斷食。從初一日到六日，滿了七天後就吃黑蜜，又喝冷水，結果腹痛而死。同學把他的屍體抬到寒林（停屍場）中，屍體隨即變成食吐餓鬼的形狀，就在屍體旁邊。善星（人名）來到寒林中，看見苦得（人名）的身體。善星問道：『大德（對僧人的尊稱），你死了嗎？』苦得回答說：『我已經死了。』善星問：『怎麼死的？』苦得回答說：『因為腹痛死的。』善星問：『誰把你屍體擡出來的？』苦得回答說：『是同學。』善星問：『抬到哪裡了？』苦得回答說：『真是個癡人，你現在不認識這是寒林嗎？』善星問：『你得到什麼身？』苦得回答說：『我得到食吐鬼身。』善星說：『世尊（對佛的尊稱）說，苦得尼干（人名，外道）會生到三十三天（佛教的欲界天）。我說他是癡人，阿羅漢（佛教修行最高果位）是沒有生處的，怎麼能說苦得生於三十三天呢？』如來（佛的稱號）與迦葉（佛的弟子）去善星那裡，善星遠遠地看見他們，生起惡邪之心，身體就陷入墮入阿鼻地獄（佛教地獄中最苦之處）。譬如有人掉進糞坑裡，有善知識（指有智慧的人）用手去撈他，如果抓到頭髮就想把他拔出來，但找了很久也找不到，於是就放棄了。我也像這樣，尋找善星微少的善根，想要救拔他，整天尋找，甚至連像毛髮那樣微小的善根都找不到，所以無法把他從地獄中救出來。（出自《大涅槃經》第三十七卷）
《經律異相》卷第二十一 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第二十二 (聲聞無學沙彌僧部第十一)
梁朝沙門僧旻、寶唱等編輯。雙德雙福二沙彌（佛教出家男子）遇佛成道，一須陀耶（人名）在墳墓旁長大，遇佛得道，二均提沙彌出家以及前身因緣，三沙彌救螞蟻延壽精進得道，四沙彌推師父倒地而亡，因無惡意精進得道，五沙彌早夭生天，因失去善師益友，憤恨思念佛陀，得分別聖諦，六純頭沙彌為鬼所敬，用須跋（人名）外道自然降伏，七沙彌跟隨聖師入山，得四神通，成為五百羅漢之首。
【English Translation】 English version He fasted. From the first day to the sixth day. After seven full days, he ate black honey and drank cold water, resulting in abdominal pain and death. His fellow students carried his corpse and placed it in the charnel ground (a place for exposing corpses). Immediately, it transformed into the form of a 'food-vomiting hungry ghost' beside his corpse. Shanxing (a name) went to the charnel ground and saw the body of Kude (a name). Shanxing asked, 'Venerable one, are you dead?' Kude replied, 'I am already dead.' Shanxing asked, 'How did you die?' Kude replied, 'I died from abdominal pain.' Shanxing asked, 'Who brought your corpse out?' Kude replied, 'My fellow students.' Shanxing asked, 'Where did they place it?' Kude replied, 'You foolish person, don't you recognize this as the charnel ground?' Shanxing asked, 'What kind of body did you obtain?' Kude replied, 'I obtained the body of a food-vomiting ghost.' Shanxing said, 'The World Honored One (a title for the Buddha) said that Kude Nigantuo (a name, a heretic) would be born in the Trayastrimsa Heaven (the Heaven of Thirty-three, a heaven in the Desire Realm of Buddhism). I said he was a foolish person, as an Arhat (the highest attainment in Buddhism) has no place of rebirth. How can it be said that Kude was born in the Trayastrimsa Heaven?' The Tathagata (another title for the Buddha) and Kasyapa (a disciple of the Buddha) went to Shanxing's place. Shanxing saw them from afar and generated evil and perverse thoughts. His body fell into the Avici Hell (the most painful hell in Buddhism). It is like someone who falls into a latrine, and a wise friend tries to pull him out. If they find a strand of hair, they will try to pull him out. But after searching for a long time and not finding any, they give up. I am also like that. I searched for Shanxing's slightest good roots, wanting to save him. I searched all day, but I couldn't find even a hair's worth. Therefore, I could not pull him out of hell.' (From the thirty-seventh volume of the Mahaparinirvana Sutra)
Excerpts from the Sutras and Vinaya, Volume 21 Taisho Tripitaka, Volume 53, No. 2121, Excerpts from the Sutras and Vinaya
Excerpts from the Sutras and Vinaya, Volume 22 (Section 11: Sravaka Non-Learners and Sramanera Sangha)
Compiled by the Liang Dynasty Sramanas Sengmin and Baochang, et al. Two Sramaneras (Buddhist novice monks) with dual virtues and dual blessings encountered the Buddha and attained enlightenment; Sudaya (a name) grew up near a tomb and attained enlightenment upon encountering the Buddha; the second is Junti Sramanera's ordination and the karmic causes of his previous life; the third is the Sramanera who saved ants, extended his life, and attained enlightenment through diligence; the fourth is the Sramanera who pushed his teacher to the ground and died, but attained enlightenment through diligence because he had no evil intentions; the fifth is the Sramanera who died young and was reborn in heaven, but because he lost good teachers and beneficial friends, he went to the Buddha with resentment and attained the distinction of the Noble Truths; the sixth is the Sramanera Chuntou, who was respected by ghosts, and used Subha (a name), a heretic, to naturally subdue them; the seventh is the Sramanera who followed his holy teacher into the mountains, obtained the four supernatural powers, and became the leader of the five hundred Arhats.
母所痛念八沙彌護戒舍所愛身九沙彌于龍女生愛遂生龍中十沙彌愛酪即受蟲身十一
雙德雙福二沙彌遇佛成道一
舍衛國。有山民村。五六十家。去國五百里。村中有一貧家。婦懷妊十月雙生二男。大端正無比。父母愛之。為子作字。一名雙德。二名雙福。生五六十日。其父牧牛息臥床上。其母拾薪未反。此二兒共相責詰。一言前時垂當得道。正坐愚意謂命可常。退墮生死不可計劫。今生此貧家。蓑草之物以為氈褐。食飲粗惡裁自支命。如此至久云何可活。皆坐前世戀慕富貴。放身散意快樂須臾。從爾以來長涂受苦。如今憂惱當奈何恃怙。一人答言。時有小難一時之勤不竟精進。而今數世遭諸惡患。此是自為非父母作也。但共當之復何所言。父聞怪之謂呼是鬼。曼小未大宜當殺之。父驚到田中。收取樵薪欲燒殺之。母還問夫。用此薪何為。夫說如是。母聞惘然。明日夫婦俱出潛聽。二子相責如故。便共集薪密欲燒之。佛天眼見。往到村中普放光明。天地大動。山川樹木皆作金色。到雙生小兒家。二兒見佛光明。喜踴難量。父母又驚各抱一子。將至佛所問佛世尊。此兒生來四五十日。所說如是甚共怪之。恐作禍害慾火燒之。不知為是何等鬼魅也。唯愿解說。小兒見佛踴躍歡喜。佛見小兒大笑。口出五色光。
【現代漢語翻譯】 現代漢語譯本 母親所痛惜的八個沙彌（小和尚），因為守護戒律而捨棄了他們所珍愛的身體；九個沙彌因為對龍女產生愛戀，最終轉生到龍族之中；十個沙彌因為貪愛乳酪，便投生為蟲類之身；第十一個沙彌也是如此。
雙德和雙福，這兩個具有雙重美德和福報的沙彌，有幸遇到了佛陀並最終證得阿羅漢果位。
在舍衛國，有一個山民村落，大約有五六十戶人家，距離都城五百里。村裡有一戶貧困的家庭，妻子懷孕十個月後生下了一對雙胞胎男孩。這兩個孩子相貌端正，無與倫比，父母非常喜愛他們，併爲他們取名為雙德和雙福。在他們出生五六十天的時候，他們的父親去放牛，躺在床上休息，而他們的母親則去撿柴還沒有回來。這兩個孩子互相責備對方。一個說：『之前我們本應證得阿羅漢果位，正是因為愚蠢的想法，認為生命可以永恒，才退墮到生死輪迴之中，經歷了無數劫。如今我們出生在這個貧困的家庭，用蓑草之類的東西當做氈毯，吃喝粗劣，勉強維持生計。這樣下去怎麼能活下去呢？這都是因為前世貪戀富貴，放縱身心，貪圖一時的快樂。從那以後，我們就在漫長的道路上遭受痛苦。如今的憂愁煩惱，我們該依靠誰呢？』另一個人回答說：『當時遇到一點小小的困難，一時沒有堅持精進，而現在卻要經歷這麼多世的苦難。這是我們自己造成的，不是父母造成的。只能共同承擔，還能說什麼呢？』父親聽到後感到非常奇怪，認為他們是鬼怪。他想趁他們還小，應該把他們殺死。父親驚慌地跑到田里，拿了一些柴火，想要燒死他們。母親回來后問丈夫用這些柴火做什麼。丈夫把事情的經過告訴了她。母親聽後感到非常茫然。第二天，夫婦倆一起出去，偷偷地聽著。兩個孩子像往常一樣互相責備。於是他們一起收集柴火，秘密地想要燒死他們。佛陀用天眼看到了這一切，於是來到村中，普放光明。天地都震動起來，山川樹木都變成了金色。佛陀來到雙胞胎小兒的家中。兩個孩子看到佛陀的光明，歡喜踴躍，難以言表。父母又驚又怕，各自抱著一個孩子，將他們帶到佛陀面前，問佛陀世尊：『這兩個孩子出生四五十天以來，所說的話如此奇怪，我們非常害怕，恐怕他們會作祟，所以想要燒死他們。不知道他們是什麼鬼怪？』希望佛陀能夠為我們解說。小兒見到佛陀，踴躍歡喜。佛陀見到小兒，開懷大笑，口中放出五色光芒。
【English Translation】 English version The eight Shramanas (novice monks) who were painfully missed by their mother, abandoned their beloved bodies to uphold the precepts; the nine Shramanas, due to their love for the dragon girl, were reborn among the dragons; the ten Shramanas, because of their attachment to cheese, were reborn as insects; the eleventh Shramana was the same.
Shuang De (Double Virtue) and Shuang Fu (Double Fortune), the two Shramanas with double virtue and fortune, had the good fortune to encounter the Buddha and ultimately attain Arhatship.
In Shravasti, there was a mountain village with about fifty or sixty households, five hundred li away from the capital. In the village, there was a poor family whose wife gave birth to twin boys after being pregnant for ten months. The two children were extremely handsome and unparalleled. Their parents loved them very much and named them Shuang De and Shuang Fu. When they were fifty or sixty days old, their father went to herd cattle and lay down on the bed to rest, while their mother went to collect firewood and had not yet returned. The two children blamed each other. One said: 'Previously, we should have attained Arhatship, but it was because of our foolish thoughts, thinking that life could be eternal, that we fell back into the cycle of birth and death, experiencing countless kalpas. Now we are born into this poor family, using things like straw as felt blankets, eating and drinking poorly, barely making a living. How can we survive like this? This is all because in our previous lives we were greedy for wealth and pleasure, indulging our minds and bodies, seeking momentary happiness. Since then, we have suffered on the long road. Now, what can we rely on for our worries and troubles?' The other replied: 'At that time, we encountered a little difficulty, and we did not persevere in our diligence, and now we have to experience so many lifetimes of suffering. This is our own doing, not our parents' doing. We can only bear it together, what else can we say?' The father heard this and felt very strange, thinking that they were ghosts. He thought that he should kill them while they were still young. The father ran to the field in a panic, took some firewood, and wanted to burn them to death. The mother returned and asked her husband what he was going to do with the firewood. The husband told her what had happened. The mother felt very bewildered after hearing this. The next day, the couple went out together and secretly listened. The two children blamed each other as usual. So they gathered firewood together, secretly wanting to burn them to death. The Buddha saw all this with his divine eye, so he came to the village and emitted great light. Heaven and earth shook, and the mountains, rivers, and trees all turned golden. The Buddha came to the home of the twin children. The two children saw the Buddha's light and rejoiced and danced with joy beyond measure. The parents were both frightened and scared, each holding a child, and brought them to the Buddha, asking the Buddha, the World Honored One: 'These two children have been saying such strange things since they were forty or fifty days old. We are very afraid, fearing that they will cause trouble, so we want to burn them to death. We don't know what kind of ghosts they are?' We hope that the Buddha can explain it to us. The children saw the Buddha and rejoiced and danced with joy. The Buddha saw the children and laughed heartily, emitting five-colored light from his mouth.
普照天地。佛告。此二小兒非是鬼魅。福德之子。前迦葉佛時作沙門。少小共為朋友。同志出家各自精進。臨當得道欻起邪想。共相沮敗樂世榮華。恃福生天。下為侯王國主長者。欻起是想便自退轉。不得泥洹更此生死。彌連歲數常相鉤牽。輒共雙生遭我世時。今始乃生。已曾供養佛故余福應度。生識宿命今來度之。我不度者橫為火所燒。即說偈言。
大人體無慾 在所照然明 雖或遭苦樂 不高現其智 大賢無世事 不願子財國 當守戒慧道 不貪邪富貴 智人智動搖 譬如沙中樹 朋友志不強 隨色染其素
佛說。是小兒見佛。身踴如八歲兒大。即作沙彌得羅漢道。村人大小見佛光相。又見小兒形變踴大。皆大歡喜得須陀洹道。父母疑解亦得法眼(出法句經第一卷)。
須陀耶在冢生長遇佛得道二
有國王。名曰旃陀越。奉事婆羅門道。領治國正亦任用之。王重小夫人。諸夫人憎嫉。以金賜婆羅門譖之於王。言其生子必為國患。王聞不樂。問婆羅門言。當如之何。答曰。唯並殺之耳。王言。人命之重云何可殺。報言。若不殺者必亡國喪身。王便枉殺兒。後於冢中生。其母半身不朽。兒飲其湩。湩即乳也。乃至三年。其冢崩陷。其兒得出。與鳥狩共戲。暮即還冢中。
【現代漢語翻譯】 現代漢語譯本 普照天地。佛告訴阿難：『這兩個小孩不是鬼怪，而是有福德之子。』過去在迦葉佛（Kasyapa Buddha）時期，他們曾是沙門（sramana，出家修道者），年少時互為朋友，志同道合一起出家，各自精進修行。臨近得道時，突然生起邪惡的想法，互相阻撓對方的修行，貪戀世間的榮華富貴，憑藉著福報而生天。下生到人間后，成為侯王、國主、長者。因為突然生起這樣的想法，便自行退轉，無法證得泥洹（nirvana，涅槃），再次經歷生死輪迴。無數年來，他們總是互相牽連，總是共同雙生，恰好遇到我住世的時代。現在他們才出生，因為曾經供養過佛，所以還有剩餘的福報，應該被度化。如果我不度化他們，他們就會無故被火燒死。』於是佛說了偈語： 『大人內心沒有慾望， 所到之處光明照耀。 即使遭遇痛苦或快樂， 也不會炫耀自己的智慧。 大賢之人沒有世俗之事， 不貪求兒子、財富、國家。 應當守護戒律和智慧之道， 不貪戀邪惡的富貴。 有智慧的人，智慧容易動搖， 就像沙土中的樹木。 朋友的意志如果不堅定， 就會被外物所染污。』 佛說：『這兩個小孩見到佛，身體像八歲小孩一樣長大。』隨即出家做了沙彌（sramanera，小沙彌），證得了阿羅漢（arhat）道。村裡大人小孩見到佛的光明相，又見到小孩的形體變化長大，都非常歡喜，證得了須陀洹（srotapanna，入流果）道。小孩的父母解除了疑惑，也得到了法眼。 須陀耶在墳墓中生長，遇到佛而得道 過去有一位國王，名叫旃陀越（Candaka），信奉婆羅門（Brahmin）教，治理國家也任用婆羅門。國王寵愛一位小夫人，其他夫人們心生嫉妒，用金錢賄賂婆羅門，在國王面前誣陷小夫人，說她所生的孩子將來必定會成為國家的禍患。國王聽了很不高興，問婆羅門說：『那該怎麼辦呢？』婆羅門回答說：『只有把她和孩子一起殺掉。』國王說：『人命關天，怎麼可以殺害呢？』婆羅門說：『如果不殺掉他們，一定會亡國喪身。』國王便冤枉地殺害了孩子。後來孩子在墳墓中出生，他的母親半身沒有腐爛，孩子就喝母親的乳汁，乳汁就是奶。直到三年後，墳墓崩塌陷落，孩子才得以出來，與鳥獸一起玩耍，晚上就回到墳墓中。
【English Translation】 English version Illuminating heaven and earth. The Buddha said: 'These two children are not ghosts or demons, but sons of merit.' In the time of Kasyapa Buddha (Kasyapa Buddha), they were sramanas (sramana, renunciates). In their youth, they were friends, sharing the same aspirations and leaving home together, each diligently practicing. As they were about to attain enlightenment, they suddenly arose evil thoughts, hindering each other's practice, delighting in worldly glory and wealth, and relying on their merit to be born in the heavens. After descending to the human realm, they became marquises, kings, and elders. Because they suddenly arose such thoughts, they retreated and could not attain nirvana (nirvana), experiencing the cycle of birth and death again. For countless years, they have always been intertwined, always born together as twins, and they happened to encounter my era. Now that they are born, because they once made offerings to the Buddha, they still have remaining merit and should be saved. If I do not save them, they will be burned to death for no reason.' Then the Buddha spoke a verse: 'The great person has no desires, Wherever they are, they shine brightly. Even if they encounter suffering or joy, They do not flaunt their wisdom. The great sage has no worldly affairs, They do not desire sons, wealth, or countries. They should guard the path of precepts and wisdom, Not coveting evil wealth and glory. The wisdom of the wise is easily shaken, Like a tree in the sand. If a friend's will is not strong, They will be stained by external things.' The Buddha said: 'When these two children saw the Buddha, their bodies grew as large as eight-year-old children.' Then they left home and became sramaneras (sramanera, novice monks), attaining the state of arhat (arhat). The adults and children in the village saw the Buddha's light and the children's bodies change and grow, and they were all very happy, attaining the state of srotapanna (srotapanna, stream-enterer). The children's parents resolved their doubts and also obtained the Dharma eye. Sudaya grew up in a tomb and attained enlightenment upon encountering the Buddha In the past, there was a king named Candaka (Candaka) who revered Brahmanism (Brahmin) and employed Brahmins to govern the country. The king favored a junior consort, and the other consorts became jealous. They bribed a Brahmin with gold to slander the junior consort before the king, saying that the child she bore would surely become a calamity for the country. The king was displeased and asked the Brahmin, 'What should be done?' The Brahmin replied, 'The only thing to do is to kill her and the child together.' The king said, 'Human life is of utmost importance, how can we kill them?' The Brahmin said, 'If you do not kill them, you will surely lose the country and your life.' The king unjustly killed the child. Later, the child was born in a tomb, and his mother's body was half-undecayed. The child drank his mother's milk, which is breast milk. After three years, the tomb collapsed, and the child was able to come out, playing with birds and beasts, and returning to the tomb at night.
及年六歲。佛念其勤苦與鳥狩同群。即化為沙門。往呼問之。言汝是誰家子。居在何處。兒歡喜報言。我無家居。但棲宿此冢中耳。乞隨道人去。佛言。欲何為乎。兒報言。我今善惡終當隨道人。佛便將其到祇洹中。見諸比丘威儀法則。意甚樂之。便白佛言。我欲乞作比丘。佛即聽之。以手摩其頭。發自墮袈裟著身。名為須陀。守戒精進心不懈怠。經涉七日得羅漢道。佛語須陀。宜度栴陀越王。須陀往到。其國王曰。我心大憂當如之何。道人言。何所憂也。王言。我年已長。過時無嗣為之愁憂。道人聞王語。初不應之獨笑而已。王便恚言。我與道人語。初不答我。而反獨笑。即欲殺之。須陀知其意。便輕舉飛翔上住空中。分身散體出入無間。王見神化即悔過言。我實愚癡不別真偽。唯愿大神一還。令我得自歸命。須陀即從空中下住王前。謂王言。若能自歸甚善。當自歸於佛。佛是我師。三界之尊度脫眾生。須陀便如申臂頃。將王及人民。俱到佛所。歸命三尊乞受五戒為優婆塞。佛具說。須陀是王子。王聞佛言。更恐怖不能自勝。佛言。昔拘先尼佛世。有國王號名弗舍達。國中人民皆供養三尊。時有凡人居貧無業。常為國中富貴。賃牧養數百頭牛。見王及人民供養比丘僧。便即問言。卿等何所為乎。人民答言。吾等供養
【現代漢語翻譯】 現代漢語譯本： 當須陀六歲時，佛陀憐憫他勤勞困苦，與鳥獸為伍，於是化身為沙門（梵語：Śrāmaṇa，指出家修道者），前去呼喚詢問他：『你是誰家的孩子？住在哪裡？』小孩歡喜地回答說：『我沒有家，只是棲身在這墳墓中。』並請求跟隨沙門離去。佛陀問：『你想做什麼呢？』小孩回答說：『我今後無論善惡都將跟隨您。』佛陀便帶他到祇洹（梵語：Jetavana，又稱祇樹給孤獨園），讓他觀看眾比丘的威儀法則，他心中非常喜悅，便稟告佛陀說：『我想要請求做比丘。』佛陀立即應允，用手摩他的頭，他的頭髮自然脫落，袈裟（梵語：Kasaya，佛教僧侶所穿的法衣）穿在身上，取名為須陀。他遵守戒律，精進修行，心不懈怠，經過七天便證得阿羅漢（梵語：Arhat，斷絕一切煩惱，達到涅槃境界的聖者）果位。佛陀告訴須陀：『你應該去度化栴陀越王。』 須陀前往拜見栴陀越王。國王說：『我心中非常憂愁，該怎麼辦呢？』道人說：『您憂愁什麼呢？』國王說：『我年紀已經大了，過了生育的年齡卻沒有後嗣，為此感到憂愁。』道人聽了國王的話，起初沒有回答，只是獨自發笑。國王便生氣地說：『我和道人說話，你卻不回答我，反而獨自發笑。』便要殺了他。須陀知道國王的心意，便輕輕飛翔到空中，分身散體，出入無間。國王見到這種神變，立即後悔說：『我實在愚癡，不辨真偽。唯愿大神再次顯現，讓我得以歸命。』須陀立即從空中降落到國王面前，對國王說：『如果能歸依佛法，那就太好了。應當歸依佛，佛是我的老師，是三界（佛教指欲界、色界、無色界）中最尊貴的，能度脫眾生。』須陀像伸出手臂那麼短的時間，就將國王和人民一起帶到佛陀那裡，歸命三寶（佛、法、僧），請求受持五戒（佛教基本戒律）成為優婆塞（梵語：Upasaka，在家男居士）。 佛陀詳細地講述了須陀是王子的事情。國王聽了佛陀的話，更加恐懼，不能自已。佛陀說：『過去拘先尼佛（過去七佛之一）在世時，有一位國王，名叫弗舍達。國中的人民都供養三寶。當時有一個凡人，貧窮沒有職業，經常為國中的富貴人家放牧數百頭牛。他看見國王和人民供養比丘僧，便問他們說：『你們在做什麼呢？』人民回答說：『我們供養三寶。』
【English Translation】 English version: When Sudatta was six years old, the Buddha, seeing his diligence and hardship, living among birds and beasts, transformed into a Śrāmaṇa (a wandering ascetic) and went to call out and ask him: 'Whose child are you? Where do you live?' The child joyfully replied, 'I have no home, I just dwell in this tomb.' And he requested to follow the Śrāmaṇa away. The Buddha asked, 'What do you want to do?' The child replied, 'From now on, I will follow you in both good and bad.' The Buddha then took him to Jetavana (a famous monastery), allowing him to observe the dignified conduct and rules of the Bhikṣus (monks). He was very pleased in his heart and reported to the Buddha, 'I wish to request to become a Bhikṣu.' The Buddha immediately agreed, touching his head with his hand, and his hair naturally fell off, the Kasaya (the robe worn by Buddhist monks) clothed his body, and he was named Sudatta. He observed the precepts, practiced diligently, and his mind was not懈怠 (relaxed), and after seven days he attained the state of Arhat (a perfected being who has attained Nirvana). The Buddha told Sudatta, 'You should go and convert King Chandaka.' Sudatta went to see King Chandaka. The king said, 'I am very worried in my heart, what should I do?' The ascetic said, 'What are you worried about?' The king said, 'I am already old, past the age of childbearing, and I have no heir, which is why I am worried.' The ascetic listened to the king's words, initially did not answer, but just laughed to himself. The king then angrily said, 'I am talking to the ascetic, but you do not answer me, but instead laugh to yourself.' And he wanted to kill him. Sudatta knew the king's intention, and lightly flew into the air, dividing his body and scattering it, entering and exiting without obstruction. The king saw this miraculous transformation and immediately regretted it, saying, 'I am truly foolish, unable to distinguish truth from falsehood. I only wish that the great deity would appear again, so that I may take refuge.' Sudatta immediately descended from the air and stood before the king, saying to the king, 'If you can take refuge in the Buddha's teachings, that would be excellent. You should take refuge in the Buddha, the Buddha is my teacher, the most honored in the Three Realms (the realm of desire, the realm of form, and the formless realm), and can liberate all beings.' Sudatta, in the time it takes to stretch out an arm, brought the king and the people to the Buddha, taking refuge in the Three Jewels (Buddha, Dharma, Sangha), requesting to receive the Five Precepts (basic Buddhist precepts) and become Upasakas (lay male devotees). The Buddha explained in detail that Sudatta was a prince. The king, hearing the Buddha's words, was even more frightened and could not control himself. The Buddha said, 'In the past, in the time of Buddha Krakucchanda (one of the past seven Buddhas), there was a king named Bhārata. The people in the country all made offerings to the Three Jewels. At that time, there was an ordinary person, poor and without a job, who often herded hundreds of cows for the wealthy families in the country. He saw the king and the people making offerings to the Bhikṣu Sangha (community of monks), and asked them, 'What are you doing?' The people replied, 'We are making offerings to the Three Jewels.'
三尊。后常在處安樂尊貴無有勤苦。即自念言。我貧唯當煎牛湩為酪酥。凈心上比丘耳。比丘僧咒愿言。令汝世世得福。自後展轉更歷生死。輒受其福。或上為諸天。或下為王侯。王侯時出遊獵。見好牸牛懷犢殺之。夫人語王。莫殺其子。時牛主破取子養。其主恚言。當令王如此牛也。自後魂神為王作子。時未出生。母為王所殺須陀是也。須陀母者是時王夫人也。婆羅門者牛主是也。須陀冢中生。其母半身不朽。得飲其湩。以自長大者。由其宿命以酪酥上比丘僧故。王聞意解。得須陀洹(出旃陀越國王經)。
均提沙彌出家並前身因緣三
佛在舍衛國。爾時尊者舍利弗。晝夜三時天眼觀視。誰應度者輒往度之。時有估客欲詣他國(報恩經云摩提二國中間有五百賈客)其諸商人共將一狗(報恩經云白狗)至於中路。眾賈頓息狗便盜肉。於時眾人便共打狗。而折其腳棄置空野舍之而去。時舍利弗天眼見狗。攣癖在地飢困垂死。飛至狗所以食施與。狗濟余命心甚歡喜。時舍利弗。即為此狗說微妙法。狗便命終。生舍衛國婆羅門家。時舍利弗。獨行乞食。婆羅門見而問之言。尊者獨行無沙彌耶。舍利弗言。我無沙彌。聞卿有子。當用見與。婆羅門曰。我有一子。字曰均提。年既孩幼。不任使令。比前長大當用相與
【現代漢語翻譯】 現代漢語譯本： 三尊。後來常常在安樂尊貴的地方，沒有勤勞辛苦。就自己想：『我貧窮，只應當煎煮牛奶做成酪和酥，用清凈的心供養比丘。』比丘僧眾祝願說：『愿你世世代代得到福報。』此後輾轉經歷生死，就承受這些福報。有時上升爲諸天，有時下生為王侯。做王侯時出外遊獵，看見好的母牛懷著小牛，（王侯）就殺了它。夫人對王說：『不要殺它的孩子。』當時牛的主人剖開（母牛的肚子）取出小牛來餵養。牛的主人怨恨地說：『應當讓王像這頭牛一樣！』此後魂神為王做了兒子。當時（兒子）還沒有出生，母親就被王所殺，（這個兒子）就是須陀（Suddha，清凈）。須陀的母親就是當時的王夫人。婆羅門就是牛的主人。須陀在墳墓中出生，他的母親半身沒有腐爛，（須陀）喝她的奶長大，這是因為他前世用酪和酥供養比丘僧眾的緣故。』王聽了（這些話），心意解開，證得了須陀洹（Sotapanna，入流果）。（出自《出旃陀越國王經》）。
均提（Kundika）沙彌出家以及前身因緣三
佛陀在舍衛國（Sravasti）。當時尊者舍利弗（Sariputra），日夜三次用天眼觀察，誰應該被度化，就前往度化他。當時有個商人想要去其他國家（《報恩經》說摩提（Mathura）二國中間有五百個商人），這些商人們共同帶著一條狗（《報恩經》說是白狗）。到了半路，大家停下來休息，狗就偷了肉。當時眾人就一起打狗，打斷了它的腿，把它丟棄在空曠的野外，捨棄它離開了。當時舍利弗用天眼看見這條狗，蜷縮著身體躺在地上，飢餓困苦，奄奄一息。就飛到狗所在的地方，給它食物吃。狗保住了性命，心裡非常歡喜。當時舍利弗就為這條狗說了微妙的佛法。狗就死了，轉生到舍衛國一個婆羅門家。當時舍利弗獨自去乞食。婆羅門看見他，就問他說：『尊者獨自一人，沒有沙彌嗎？』舍利弗說：『我沒有沙彌。聽說你有兒子，應當把他給我。』婆羅門說：『我有一個兒子，名叫均提，年紀還小，不能夠使喚。等他長大以後，當把他給你。』
【English Translation】 English version: The Three Honored Ones. Afterwards, he was often in a place of peace, happiness, honor, and without toil or hardship. He thought to himself, 'I am poor, I should only boil cow's milk to make curd and ghee, and offer it with a pure heart to the bhikkhus.' The bhikkhu sangha wished him well, saying, 'May you receive blessings in every lifetime.' Thereafter, he transmigrated through cycles of birth and death, and received these blessings. Sometimes he ascended to be a deva (god), sometimes he descended to be a king. When he was a king, he went out hunting and saw a good cow pregnant with a calf, and (the king) killed it. The queen said to the king, 'Do not kill its child.' At that time, the owner of the cow cut open (the cow's belly) and took out the calf to raise it. The owner of the cow resentfully said, 'May the king be like this cow!' Thereafter, his spirit became the king's son. At that time, (the son) had not yet been born, and the mother was killed by the king, (this son) was Suddha (Pure). Suddha's mother was the queen at that time. The Brahmin was the owner of the cow. Suddha was born in a tomb, his mother's body was half-decayed, (Suddha) drank her milk and grew up, this was because in his past life he offered curd and ghee to the bhikkhu sangha.' The king heard (these words), and his mind was enlightened, and he attained Sotapanna (Stream-enterer). (From the Sutra of King Udayana).
The Novice Kundika's Renunciation and the Causes and Conditions of His Previous Life Three
The Buddha was in Sravasti. At that time, the Venerable Sariputra, three times during the day and night, used his divine eye to observe who should be saved, and then went to save them. At that time, there was a merchant who wanted to go to another country (the Sutra of Gratitude says there were five hundred merchants between the two countries of Mathura), these merchants were together with a dog (the Sutra of Gratitude says it was a white dog). When they stopped to rest on the road, the dog stole meat. At that time, the people beat the dog together, broke its legs, and abandoned it in the open wilderness, leaving it to die. At that time, Sariputra saw the dog with his divine eye, curled up on the ground, hungry and distressed, on the verge of death. He flew to where the dog was and gave it food to eat. The dog was saved and was very happy. At that time, Sariputra spoke the subtle Dharma to the dog. The dog died and was reborn into a Brahmin family in Sravasti. At that time, Sariputra went alone to beg for food. The Brahmin saw him and asked, 'Venerable one, are you alone, without a novice?' Sariputra said, 'I have no novice. I heard that you have a son, you should give him to me.' The Brahmin said, 'I have a son named Kundika, he is still young and cannot be used. When he grows up, I will give him to you.'
。時舍利弗。即戢在心。至年七歲復來求之。時婆羅門令兒出家。舍利弗將至祇洹。漸為說法。心意開解得阿羅漢(報恩經云佛言善來鬚髮自落袈裟著身)均提沙彌既始得道。自以智力觀過去世。見前身作一餓狗。蒙和上恩今得人身。並獲道果。欣心內發。而自念言。我蒙師恩得脫諸苦。今當盡身供給所須永作沙彌。乃往過去迦葉佛時。有諸比丘集在一處。時年少比丘音聲清雅。善巧讚唄。有一比丘。年高耆老音聲濁鈍。不能經唄。每自出聲而自娛樂。老比丘者已得羅漢。於時年少比丘而呵之言。今汝長老聲如狗吠。時老比丘。便呼年少。汝識我不。年少答曰。我大識汝。汝是迦葉佛時比丘上座。答言。我今已得阿羅漢。年少惶怖自責懺悔。猶五百世中常受狗身。由其出家持凈戒故。今得見我蒙得解脫(出賢愚經第十二卷)。
沙彌救蟻延壽精進得道四
昔有小國。去城不遠有好林藪。有五道士于中學道。有一比丘得六神通。有一沙彌年始八歲。共在山中。各一面坐思惟經道。師知沙彌命餘七日。在此亡者父母謂吾。看視不快使其命終。心懷怨恨。即語沙彌。汝父母思汝。汝可歸家八日早來。沙彌歡喜稽首而去。道逢大雨流潦滂沛。地有蟻孔流水欲入。沙彌唸曰。我佛弟子。一者慈心。二者活生。即便土
【現代漢語翻譯】 現代漢語譯本：當時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）就把這件事記在心裡。到了七歲時，又來請求出家。當時的婆羅門（Brahmin，古印度社會中的祭司階層）就讓這個孩子出家。舍利弗把他帶到祇洹（Jetavana，又稱祇園精舍，是佛陀時期重要的佛教寺院），逐漸為他講說佛法。這個孩子心意開解，證得了阿羅漢果（Arhat，佛教修行的一個果位，指斷盡煩惱，證得解脫的聖者）。《報恩經》中說，佛說『善來比丘，鬚髮自落，袈裟著身』。均提沙彌（Cundi，小沙彌的名字）剛剛證得道果，就用自己的智慧觀察過去世，見到前身是一隻餓狗，蒙受和尚的恩德，今生才得到人身，並且獲得了道果。他內心充滿歡喜，心想：『我蒙受師父的恩德，才得以脫離各種痛苦，現在應當盡我一生來供養師父所需，永遠做個沙彌。』 在過去迦葉佛（Kasyapa Buddha，過去七佛之一）時期，有眾多的比丘（Bhiksu，佛教出家男眾）聚集在一處。當時，有一位年輕的比丘聲音清亮優雅，擅長讚唄（梵唄，佛教的歌詠）。有一位比丘，年紀很大，聲音沙啞遲鈍，不能唱誦經唄，只能自己發出聲音來娛樂。這位老比丘已經證得了阿羅漢果。當時，年輕的比丘就呵斥他說：『現在你這位長老的聲音像狗叫一樣。』當時，老比丘就叫住年輕的比丘，問道：『你認識我嗎？』年輕的比丘回答說：『我非常認識你，你是迦葉佛時期的比丘上座。』老比丘回答說：『我現在已經證得了阿羅漢果。』年輕的比丘非常惶恐，責備自己並懺悔。因此在五百世中常常受狗身。由於他出家持守清凈戒律的緣故，今生才得以見到我，蒙受解脫。（出自《賢愚經》第十二卷） 沙彌救蟻延壽精進得道 過去有個小國，離城不遠的地方有片美麗的樹林。有五位道士在那裡學習道法。其中一位比丘得到了六神通（六種超自然能力）。有一位沙彌，年齡才八歲，和他們一起在山中，各自面對一方坐著，思惟經道。師父知道沙彌的壽命只剩下七天，如果死在這裡，他的父母會認為我們照顧不周，導致他喪命，心中會懷有怨恨。於是就告訴沙彌：『你的父母想念你，你可以回家去，八天後早點回來。』沙彌歡喜地頂禮師父后就離開了。在路上遇到大雨，洪水氾濫，地上有螞蟻洞，流水就要灌進去了。沙彌心想：『我佛弟子，第一是慈悲心，第二是救護生命。』於是就用泥土
【English Translation】 English version: At that time, Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) kept this matter in mind. When he was seven years old, he came again to request ordination. The Brahmin (Brahmin, the priestly class in ancient Indian society) then allowed the child to become a monk. Sariputra took him to Jetavana (Jetavana, also known as Jetavana Vihara, an important Buddhist monastery during the Buddha's time) and gradually explained the Dharma to him. The child's mind opened up, and he attained the state of Arhat (Arhat, a state of Buddhist practice, referring to a saint who has eradicated all afflictions and attained liberation). The Sutra of Gratitude says that the Buddha said, 'Welcome, Bhikshu, your hair and beard will fall off by themselves, and you will be wearing a kasaya.' Cundi Samanera (Cundi, the name of the young novice) had just attained the path and used his wisdom to observe his past lives. He saw that his previous life was a hungry dog, and he received the kindness of the abbot, so he was able to obtain a human body in this life and attain the fruit of the path. His heart was filled with joy, and he thought, 'I have received the kindness of my teacher and have been able to escape all suffering. Now I should dedicate my life to providing for my teacher's needs and always be a novice.' In the past, during the time of Kasyapa Buddha (Kasyapa Buddha, one of the past seven Buddhas), many Bhikshus (Bhikshu, ordained Buddhist monks) gathered in one place. At that time, there was a young Bhikshu whose voice was clear and elegant, and he was good at chanting (Brahma chanting, Buddhist hymns). There was a Bhikshu who was old and whose voice was hoarse and dull, and he could not chant the sutras, so he could only make sounds to entertain himself. This old Bhikshu had already attained the state of Arhat. At that time, the young Bhikshu scolded him, saying, 'Now your voice, elder, sounds like a dog barking.' At that time, the old Bhikshu stopped the young Bhikshu and asked, 'Do you know me?' The young Bhikshu replied, 'I know you very well. You are the senior Bhikshu during the time of Kasyapa Buddha.' The old Bhikshu replied, 'I have now attained the state of Arhat.' The young Bhikshu was very frightened, blamed himself, and repented. Therefore, he often received the body of a dog for five hundred lifetimes. Because he became a monk and upheld pure precepts, he was able to see me in this life and receive liberation. (From the twelfth volume of the Sutra of the Wise and Foolish) Sramanera Saves Ants, Extends Life, Diligently Attains the Path In the past, there was a small country, and not far from the city was a beautiful forest. Five ascetics were studying the Dharma there. One of the Bhikshus attained the six supernormal powers (six kinds of supernatural abilities). There was a Sramanera, only eight years old, who was with them in the mountains, each sitting facing one direction, contemplating the sutras. The teacher knew that the Sramanera had only seven days left to live, and if he died here, his parents would think that we did not take good care of him, causing him to die, and they would harbor resentment in their hearts. So he told the Sramanera, 'Your parents miss you, you can go home and come back early in eight days.' The Sramanera happily bowed to his teacher and left. On the way, he encountered heavy rain and floods, and there were ant holes in the ground, and the water was about to flood in. The Sramanera thought, 'As a disciple of the Buddha, the first is compassion, and the second is to protect life.' So he used mud
壅決水令去。沙彌歸家無有他變。八日晨還。師遙見之。怪其所以。七日應亡。今何因緣。將無鬼神化現來乎。即入三昧。見其救蟻現世延壽。沙彌至。稽首作禮於一面坐。師謂言。汝作大功德。為自知不。沙彌言。七日在家無他功德。師言。汝命應盡。昨日以救蟻故。現世增壽八十餘年。沙彌歡喜信善有報。即更勤修精進不懈。得阿羅漢(出福報經又出十卷譬喻經第七卷)。
沙彌推師倒地而亡以無噁心精進得道五
舍衛國有一老公。早失其婦。獨與兒居。困無財寶。覺世非常。從佛出家。兒年尚小。亦為沙彌。共父乞食。逼暮當還。父行遲。兒畏毒狩。急扶其父排之進路。執之不固。推父墮地應手而死。獨至佛所。時諸比丘訶責沙彌。即以白佛。佛告之曰。此師雖死不以惡意。即問沙彌。汝殺師不。答言。我實排之。不以惡意。佛言。我知汝心無有惡意。過去世時亦復如是。無有惡意而相殺害。昔父子二人共住一處。時父病極。於時睡臥。多有絲蠅數來惱觸。父令兒遮蠅。望得安眠。時兒急遮蠅來不止。兒便瞋恚。即持大杖伺蠅當殺(十誦律云持大石婢蚊子)時諸絲蠅競集父額。以杖打之其父即死。父者此沙彌是。時兒者死比丘是。由無噁心不以惡意。亦非故殺。沙彌勤修不懈。遂得羅漢道(出賢愚
【現代漢語翻譯】 現代漢語譯本 堵住水流使其改道。沙彌（Śrāmaṇera，佛教術語，指年齡未滿20歲的出家男子）回家后沒有發生其他變故。第八天早晨返回。師父遠遠地看見他，奇怪他為什麼還活著。按理說七天前就應該去世了，現在是什麼因緣讓他活了下來？莫非是鬼神變化顯現？於是入定觀察，看見他因為救螞蟻而現世延壽。沙彌到達后，稽首（一種佛教禮節，指頭觸地）作禮，在一旁坐下。師父對他說：『你做了很大的功德，自己知道嗎？』沙彌說：『七天在家，沒有做其他功德。』師父說：『你的壽命本應已盡，因為昨天救螞蟻的緣故，現世增加了八十多年的壽命。』沙彌歡喜，相信行善必有回報，於是更加勤奮修行，精進不懈，最終證得阿羅漢（Arhat，佛教術語，指斷盡煩惱，證得解脫的聖者）。（出自《福報經》和《十卷譬喻經》第七卷）。
沙彌推倒師父，師父因此去世，但因沙彌沒有惡意，精進修行而得道。
舍衛國（Śrāvastī，古代印度城市，是佛陀傳法的重要地點）有一位老翁，早年喪妻，獨自與兒子居住。他感到世事無常，於是跟隨佛陀出家。兒子年紀尚小，也做了沙彌。父子二人一起乞食。傍晚將要返回時，父親行走緩慢，兒子害怕毒蟲野獸，急忙扶著父親，推著他趕路。因為抓握不牢，把父親推倒在地，父親應聲而死。沙彌獨自來到佛陀處。當時，眾比丘（bhikṣu，佛教術語，指受過具足戒的出家男子）責備沙彌，並將此事稟告佛陀。佛陀告訴他們說：『這位師父雖然死了，但不是因為沙彌的惡意。』於是問沙彌：『你殺了師父嗎？』沙彌回答說：『我確實推了他，但沒有惡意。』佛陀說：『我知道你心中沒有惡意。過去世時也發生過類似的事情，沒有惡意卻互相殺害。』過去世時，有一對父子住在一起。當時父親病重，睡臥時，有很多絲蠅飛來騷擾。父親讓兒子驅趕蒼蠅，希望能夠安眠。兒子急忙驅趕，但蒼蠅還是不停飛來。兒子便生氣了，拿著大杖，等待蒼蠅飛來時將其殺死（《十誦律》中說是拿著大石頭打蚊子）。當時，許多絲蠅聚集在父親的額頭上，兒子用杖打去，父親當即死去。當時的父親就是現在的沙彌，當時的兒子就是現在死去的比丘。因為沒有惡意，也不是故意殺害，沙彌勤奮修行不懈怠，最終證得了羅漢道。（出自《賢愚經》）
【English Translation】 English version He blocked and diverted the water flow. The Śrāmaṇera (a Buddhist novice under the age of 20) returned home without any other changes. On the morning of the eighth day, he came back. The teacher saw him from afar and wondered why he was still alive. According to reason, he should have died seven days ago. What karma caused him to live? Could it be a transformation manifested by ghosts or spirits? He then entered Samadhi (a state of meditative consciousness) and saw that the Śrāmaṇera had extended his life in this world by saving ants. When the Śrāmaṇera arrived, he bowed his head (a Buddhist gesture of reverence) and sat to one side. The teacher said to him, 'You have done great merit. Do you know it yourself?' The Śrāmaṇera said, 'In the past seven days at home, I have done no other meritorious deeds.' The teacher said, 'Your life should have ended, but because you saved the ants yesterday, you have gained over eighty years of life in this world.' The Śrāmaṇera was delighted and believed that good deeds are rewarded. He then became more diligent in his practice, persevering without懈怠, and eventually attained Arhatship (a perfected person who has attained Nirvana). (From the Sutra of Blessings and the seventh volume of the Ten Parables Sutra).
The Śrāmaṇera pushed his teacher to the ground, and the teacher died as a result, but because the Śrāmaṇera had no malicious intent, he attained enlightenment through diligent practice.
In Śrāvastī (an ancient Indian city, an important place for the Buddha to preach), there was an old man who lost his wife early and lived alone with his son. He felt the impermanence of the world and became a monk following the Buddha. His son was still young and also became a Śrāmaṇera. The father and son begged for food together. When it was getting late, the father walked slowly, and the son, fearing poisonous insects and wild beasts, hurriedly helped his father, pushing him to hurry on the road. Because his grip was not firm, he pushed his father to the ground, and the father died instantly. The Śrāmaṇera came to the Buddha alone. At that time, the Bhikshus (ordained Buddhist monks) rebuked the Śrāmaṇera and reported the matter to the Buddha. The Buddha told them, 'Although this teacher died, it was not because of the Śrāmaṇera's malice.' He then asked the Śrāmaṇera, 'Did you kill your teacher?' The Śrāmaṇera replied, 'I did push him, but I had no malicious intent.' The Buddha said, 'I know that there is no malice in your heart. Similar things have happened in past lives, killing each other without malice.' In a past life, there was a father and son living together. At that time, the father was seriously ill, and when he was sleeping, many silk flies came to disturb him. The father asked his son to drive away the flies, hoping to sleep peacefully. The son hurriedly drove them away, but the flies kept coming. The son became angry and took a large stick, waiting to kill the flies when they came (the Ten Recitation Vinaya says he took a large stone to hit the mosquitoes). At that time, many silk flies gathered on the father's forehead, and the son struck them with the stick, and the father died immediately. The father at that time was the current Śrāmaṇera, and the son at that time was the deceased Bhikshu. Because there was no malice and it was not intentional killing, the Śrāmaṇera diligently practiced without懈怠 and eventually attained Arhatship. (From the Sutra of the Wise and Foolish)
經第十卷)。
沙彌早夭生天失善師友憤念詣佛得分別聖諦六
佛游舍衛祇樹給孤獨園。時異比丘。有弟子志性溫雅意行仁賢。常侍和上誠謹精進。敬從法教不違師命。壽命短促幼小而亡。生忉利宮觀于天上。但睹大火。本所志願不得如意。與善友不能相守。今舍善師隨逐惡友。於是違遠至尊和上。及阿夷梨眾。諸等類修梵行者。四輩弟子。有一切智。號曰如來。今悉違遠。無央數劫難值難見。興於世間講說經典微妙深奧未曾發言。而安隱開化說諸緣起。各各解了所從有因。無央數劫所未見聞。悉為解決。值此經律。棄家為道。所當興立不得究竟。今反放逸。先詣世尊稽首足下。佛見其心。真正樂道純督在法。說苦集滅道。即便見諦。和上愁念泣涕如雨。佛呼問之。何為憂惱。答曰。弟子終沒。佛言。何故愁憂。答曰。我沙彌弟子甚大賢良。未有究竟而中夭沒。是故憂悒不能自寬。佛言。勿愁已至究竟。得生天上。今日夜半分別聖諦。比丘不復涕泣(出弟子過命經)。
純頭沙彌為鬼所敬用須跋外道自然降伏七
舍利弗有一沙彌。名曰純頭。年八歲得六神通。飛騰虛空至阿耨泉。有五通梵志。名曰須拔。亦至彼泉。時彼泉上。有守泉青衣鬼。驅逐五通梵志。瓦石打擲不使逼近神泉。純頭沙彌
【現代漢語翻譯】 現代漢語譯本： 經第十卷。
沙彌早夭生天失善師友憤念詣佛得分別聖諦六
佛陀在舍衛城的祇樹給孤獨園游化。當時有一位比丘，他的弟子志向溫和文雅，心性仁慈賢良。常常侍奉和尚，誠懇謹慎精進修行，尊敬聽從佛法教誨，不違背師父的命令。但是壽命短促，年幼就去世了。往生到忉利天宮，在天上所看到的，卻是熊熊大火。原本的志願不能如意，與善友不能長久相守。現在捨棄了善師，跟隨惡友。於是遠離了至尊的和尚，以及阿夷梨眾（老師們），諸等一起修清凈梵行的人，四輩弟子。有一切智慧的人，名叫如來（佛陀），現在全都遠離了。無數劫都難以遇到難以見到（佛陀），出現在世間講說經典，微妙深奧，未曾聽聞的言語。而能安穩開導化育眾生，宣說諸緣起法，使各各瞭解一切事物都有其原因。無數劫以來所未曾見聞的，全都為之解決。值遇此經律，捨棄家庭而出家修道，所應當建立的（功德）卻不能究竟，現在反而放逸。先去拜見世尊，稽首于佛足下。佛陀見到他的心，真正喜愛佛道，完全專注于佛法，（佛陀）為他說苦集滅道（四聖諦），他立即就證得了真諦。和尚愁苦思念，哭泣如雨。佛陀呼喚詢問他，為何如此憂愁煩惱？回答說：『我的弟子去世了。』佛陀說：『為何愁憂？』回答說：『我的沙彌弟子非常賢良，還沒有究竟成就就中途夭折了。因此憂愁悲傷，不能自我寬慰。』佛陀說：『不要愁苦，他已經達到究竟，得以往生天上。今天半夜他已經分辨了聖諦。』比丘不再哭泣（出自《弟子過命經》）。
純頭沙彌為鬼所敬用須跋外道自然降伏七
舍利弗（佛陀十大弟子之一，以智慧著稱）有一位沙彌，名叫純頭。年僅八歲就獲得了六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）。飛騰于虛空，到達阿耨泉。有一位具有五神通（天眼通、天耳通、他心通、宿命通、神足通）的梵志（修行人），名叫須跋，也到了那個泉水。當時在那泉水邊上，有一個守護泉水的青衣鬼，驅逐這位具有五神通的梵志，用瓦片石頭投擲他，不讓他靠近神泉。純頭沙彌（…）
【English Translation】 English version: Chapter Ten of the Sutra.
The Shami (novice monk) Dies Young and is Reborn in Heaven, Loses Good Teachers and Friends, and with Resentful Thoughts Approaches the Buddha to Obtain the Discernment of the Four Noble Truths Six
The Buddha was traveling in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, there was a Bhikshu (monk) whose disciple was gentle and refined in disposition, and kind and virtuous in his conduct. He constantly attended to his Upadhyaya (preceptor), being sincere, diligent, and assiduous in his practice. He respectfully followed the Dharma teachings and did not disobey his teacher's instructions. However, his life was short, and he died young. He was reborn in the Trayastrimsha Heaven, but what he saw in the heavens was a great fire. His original aspirations could not be fulfilled, and he could not stay with good friends for long. Now, he had abandoned his good teacher and followed evil companions. Thus, he distanced himself from his venerable Upadhyaya, the assembly of Acharyas (teachers), all those who practiced pure Brahma-conduct, and the fourfold assembly of disciples. He had distanced himself from the One with All-Knowing Wisdom, named Tathagata (Buddha), whom it is difficult to encounter and see in countless kalpas (eons). The Buddha appeared in the world to expound the Sutras, which are subtle, profound, and have never been heard before. He peacefully and skillfully guides and transforms beings, explaining the conditions of arising, enabling each to understand that all things have their causes. What had not been seen or heard in countless kalpas was now resolved. Having encountered these Sutras and Vinaya (precepts), he had left home to pursue the path, but what he should have established (merit) could not be completed, and now he was indulging in laxity. He first went to see the World-Honored One, prostrating himself at the Buddha's feet. The Buddha saw his mind, which truly loved the Buddha-way and was completely focused on the Dharma. The Buddha spoke to him about suffering, its accumulation, its cessation, and the path (the Four Noble Truths), and he immediately attained insight into the truth. The Upadhyaya was sorrowful and wept like rain. The Buddha called out and asked him, 'Why are you so worried and distressed?' He replied, 'My disciple has passed away.' The Buddha said, 'Why are you sorrowing?' He replied, 'My Shami (novice monk) disciple was very virtuous, but he died prematurely before achieving ultimate accomplishment. Therefore, I am sorrowful and cannot comfort myself.' The Buddha said, 'Do not grieve, he has already reached the ultimate accomplishment and has been reborn in heaven. Tonight, in the middle of the night, he has discerned the Four Noble Truths.' The Bhikshu no longer wept (from the Sutra of the Disciple's Passing).
The Shami Chuntou is Respected by Ghosts, and the Heretic Subha is Naturally Subdued Seven
Shariputra (one of the Buddha's ten great disciples, known for his wisdom) had a Shami (novice monk) named Chuntou. At the age of eight, he attained the six supernormal powers (heavenly eye, heavenly ear, knowledge of others' minds, knowledge of past lives, supernatural powers, and the extinction of outflows). He flew through the air and arrived at Anavatapta Lake. There was a Brahmana (ascetic) with five supernormal powers (heavenly eye, heavenly ear, knowledge of others' minds, knowledge of past lives, supernatural powers), named Subha, who also arrived at that lake. At that time, there was a blue-clad ghost guarding the lake, who drove away the Brahmana with five supernormal powers, throwing tiles and stones at him, preventing him from approaching the sacred spring. The Shami Chuntou (...)
乘虛空至。彼青衣鬼數百之眾皆前迎逆。或前收攝衣者。或持凈水洗手足者。或以凈巾拂拭首面者。或以香湯沐浴身體者。須拔梵志放聲說曰。我今已得五通神德無量。力能移山住流。迴轉天地猶掌回珠。自學道以來百二十餘年。勞形苦體形神疲極。或事五明。四處然火。日光上照。或臥灰糞。或臥荊棘險難之中。無道不學。然更驅逐不得至泉。然此黑衣小兒。年在七八。未離乳哺。身體穢臭待敬過重。用何等故。時青衣鬼語梵志曰。今此學士。形年雖小行過三界。得賢聖八品道。汝今無是故不興敬。有一婆羅門。名曰閱叉。興立一寺。亦名閱叉。恒供給酥油供寺然燈。時有遠方婆羅門。來至彼寺中。又聞閱叉梵志高才明德。偏信佛法建立神廟與共相見。時有一沙彌。來迎取油酥。供寺然燈。眾多梵志。語閱叉婆羅門曰。汝審向色衣人禮耶。言語未訖沙彌已至。即復禮之。眾多梵志。語此梵志曰。汝出四姓才藝過人。天文地理無不觀練。神咒感靈無事不克。今此色衣之人。出衆多姓。種非真正。何為違本法而向恭禮。又卿梵志執行清凈。自修內藏圖讖秘記。行道成福何愿不克。文字章印無不周悉。佛行寡鮮有何可貴。捨本取末是我所疾。蓋聞沙門寒賤。巧詐繁滋幻惑世人。所行短促齊榮一身。不能延致梵福。正使相見
【現代漢語翻譯】 現代漢語譯本 乘虛空而來。那些青衣鬼（指服飾為青色的鬼）數百之眾都上前迎接。有的上前收起衣服，有的拿著凈水洗手洗腳，有的用乾淨的毛巾擦拭頭面，有的用香湯沐浴身體。須拔梵志（一個婆羅門的名字）大聲說道：『我現在已經得到了五神通，神力無量。力量能夠移動山嶽，停止河流，旋轉天地就像在手掌中轉動珠子一樣。自從學道以來一百二十多年，勞累身體，形神疲憊。或者從事五明（聲明、工巧明、醫方明、因明、內明），四處點燃火焰，讓陽光照耀。或者睡在灰燼糞便中，或者睡在荊棘險難之中，沒有哪種道不學習。然而仍然驅逐不了，不能到達泉水。然而這個黑衣小兒（指沙彌），年齡才七八歲，還沒有斷奶，身體污穢臭氣，卻受到如此過分的尊敬。是因為什麼緣故呢？』 這時青衣鬼對梵志說：『現在這位學士，形體年齡雖然小，但他的行為已經超越了三界，得到了賢聖八品的道。你現在沒有達到這種境界，所以不值得尊敬。』 有一個婆羅門，名叫閱叉（Yaksa，夜叉），興建了一座寺廟，也叫閱叉寺。經常供給酥油供寺廟點燈。當時有遠方的婆羅門，來到這座寺廟中。又聽說閱叉梵志才華高超，明理有德，偏信佛法，建立神廟，想要與他相見。當時有一個沙彌（Śrāmaṇera，佛教術語，指出家后尚未受具足戒的男性），前來取酥油，供給寺廟點燈。眾多梵志對閱叉婆羅門說：『你真的要向這個穿著俗色衣服的人行禮嗎？』話還沒說完，沙彌已經到了，立刻又向他行禮。 眾多梵志對這位梵志說：『你出身四姓（婆羅門、剎帝利、吠舍、首陀羅），才藝過人，天文地理沒有不精通的。神咒感應靈驗，沒有事情不能成功。現在這個穿著俗色衣服的人，出身眾多姓氏，血統並非真正純正。為什麼要違背根本的法而向他恭敬行禮呢？而且您梵志修行清凈，自己修習內藏圖讖秘記，行道成就福德，有什麼願望不能實現呢？文字章印沒有不周全知曉的。佛的修行淺薄稀少，有什麼值得珍貴的呢？捨棄根本而追求末節，這是我們所厭惡的。聽說沙門（Śrāmaṇa，指佛教出家修行者）寒酸卑賤，巧詐繁多，迷惑世人。所作所為短淺侷促，只求自身榮華，不能延續到梵天的福報。即使相見，又有什麼用呢？』
【English Translation】 English version He arrived through the empty sky. The hundreds of Qingyi ghosts (Qingyi: ghosts dressed in blue) all came forward to greet him. Some came forward to collect his clothes, some held clean water to wash his hands and feet, some used clean towels to wipe his face, and some used fragrant water to bathe his body. Suba Brahma (Suba: a Brahmin's name) loudly proclaimed: 'I have now attained the five supernatural powers, with immeasurable divine power. My strength can move mountains, stop the flow of rivers, and turn the heavens and earth as easily as turning a pearl in my palm. Since I began practicing the Way more than one hundred and twenty years ago, I have toiled my body, and my form and spirit are exhausted. I have engaged in the five sciences (Five Vidyas: Śabdavidyā, Cikitsāvidyā, Hetuvidyā, Adhyātmavidyā, and Silpakarmasthānavidyā), lit fires in four places, and allowed the sunlight to shine upon me. I have slept in ashes and excrement, or in the midst of thorns and dangers. There is no path I have not studied. Yet I still cannot drive away and cannot reach the spring. However, this black-robed child (referring to Śrāmaṇera), who is only seven or eight years old and has not yet been weaned, whose body is filthy and smelly, receives such excessive respect. For what reason is this?' At this time, the Qingyi ghost said to the Brahma: 'Although this scholar's form and age are small, his actions have surpassed the three realms, and he has attained the path of the eight grades of the wise and holy. You have not yet reached this state, so you are not worthy of respect.' There was a Brahmin named Yaksa (Yaksa: a type of mythical being), who built a temple, also named Yaksa Temple. He constantly supplied ghee to light the lamps in the temple. At that time, a Brahmin from a distant land came to this temple. He also heard that Yaksa Brahma was highly talented, wise, and virtuous, and that he believed in Buddhism and built a shrine. He wanted to meet him. At that time, a Śrāmaṇera (Śrāmaṇera: a novice monk in Buddhism) came to fetch ghee to supply the lamps in the temple. Many Brahmins said to Yaksa Brahmin: 'Are you really going to bow to this person wearing secular clothes?' Before they finished speaking, the Śrāmaṇera had already arrived and immediately bowed to him. Many Brahmins said to this Brahmin: 'You are born into the four castes (Brahmin, Kshatriya, Vaishya, Shudra), and your talents and skills are outstanding. You are proficient in astronomy and geography. Your divine mantras are effective, and there is nothing you cannot accomplish. Now, this person wearing secular clothes comes from many castes, and his lineage is not truly pure. Why do you violate the fundamental Dharma and respectfully bow to him? Moreover, you, Brahma, practice purity, cultivate the inner treasury of prophecies and secret records, and achieve blessings through your practice. What wish cannot be fulfilled? You are thoroughly familiar with texts, seals, and documents. The practice of the Buddha is shallow and rare. What is there to cherish? Abandoning the root and pursuing the branch is what we detest. We have heard that the Śrāmaṇa (Śrāmaṇa: a wandering ascetic) is poor and lowly, with many cunning tricks, deceiving the world. His actions are short-sighted and limited, seeking only personal glory, and cannot extend to the blessings of Brahma. Even if you meet him, what is the use?'
正可擎卷而已。何為五體投地恭敬作禮耶。我等親見甚怪所以。況先學大人。豈能恕卿此罪耶。閱叉報眾多婆羅門曰。諸人靜默聽我所說。
賢聖德難量 八直無上道 是為梵沙門 如來口所宣 睹此形雖小 以果賢聖道 是故今自歸 梵志何為嗤
向得能究竟。須陀洹斯陀含。能斷欲界縛諸纏陰入。是故說曰向得能盡魔原者。入定坐禪之人。樂處閑靜志崇一意。計出入息執意牢固。能斷魔縛。及縛于魔。入定之人。能役鬼神如意即至。當求方便斷魔牢縛(出出耀經第五卷)。
沙彌隨聖師入山得四通知為五母所痛念八
昔有一小兒。年始七歲。大好佛道作于沙彌。隨羅漢師在山中學。精進不懈。及年八歲。便得四通。一者眼徹視。二者耳徹聽。三者飛行變化。四者自知宿命所從來。坐自思念。即見先世宿命所更。五母作子。即還自笑。師問何笑。沙彌言。何敢笑師。自視一身而有五母。晝夜啼哭感傷愁毒。常言。念子未曾忽忘。我自念。一身愁毒五家用。是故笑耳。我為第一母作子時。比鄰有與我同時生者。我死後同日生者出入行步。我母見之便言。我子在者亦當出入行步如是。即愁憂感痛念我。復為第二母作子。生不久復死。我母見人有乳養子者。便感痛念我。愁憂啼哭。
【現代漢語翻譯】 現代漢語譯本： 僅僅是拿著經卷而已，為什麼要五體投地恭敬地行禮呢？我們親眼看到，覺得非常奇怪。況且先學的長者們，怎麼能饒恕你這樣的罪過呢？』閱叉（Yaksha，夜叉，一種守護神）告訴眾婆羅門說：『各位請安靜聽我說： 『賢聖的功德難以衡量，八正道是無上的道路，這是梵天、沙門（梵沙門，Brahmana Sramana，指修行者）所宣說的，是如來（Tathagata，佛陀）親口所說。雖然看到他形體弱小，卻以果證得賢聖之道，所以現在我歸順於他，婆羅門們為何要嘲笑呢？』 『向』是指能夠究竟證得須陀洹（Srotapanna，入流果）和斯陀含（Sakrdagamin，一來果）的修行者，能夠斷除欲界的束縛和各種煩惱。因此說『向』是指能夠徹底摧毀魔的根源的人。入定坐禪的人，喜歡處在閑靜的地方，專心致志，專注于呼吸的出入，執持意念牢固，能夠斷除魔的束縛以及被魔所束縛。入定的人，能夠役使鬼神，心想事成。應當尋求方便，斷除魔的牢固束縛。（出自《出曜經》第五卷） 沙彌（Sramanera，小沙彌）跟隨聖師入山，獲得四神通，卻被五位母親所痛念 過去有一個小孩，年齡七歲，非常喜歡佛道，做了沙彌，跟隨羅漢（Arhat，阿羅漢）師父在山中學習，精進不懈。到了八歲，便獲得了四神通：一是天眼通，二是天耳通，三是飛行變化，四是宿命通，知道自己前世的經歷。他坐著思考，便看到了前世的經歷，曾經做過五個母親的兒子，於是自己笑了。師父問他為什麼笑。沙彌說：『我怎麼敢笑師父呢？只是看到自己一身卻有五個母親，她們晝夜啼哭，感到悲傷痛苦，常常說，想著兒子未曾忘記。我自己想到，一身的愁苦被五家分擔，所以才笑啊。我為第一位母親做兒子時，鄰居有與我同時出生的人，我死後，與我同日出生的人出入行走，我的母親看到他便說，我的兒子如果還在，也應當像這樣出入行走。』於是便愁憂感傷，痛苦地思念我。又為第二位母親做兒子，出生不久又死了，我的母親看到別人有奶水餵養孩子，便感傷痛苦地思念我，愁憂啼哭。
【English Translation】 English version: 'He is just holding the scriptures, why prostrate and pay homage with the five limbs touching the ground? We saw it with our own eyes and found it very strange. Moreover, how can the elders who have studied before forgive you for this crime?' The Yaksha (Yaksha, a guardian deity) told the many Brahmins: 'Everyone, please be quiet and listen to what I have to say: 'The merits of the virtuous and noble are immeasurable, the Eightfold Path is the supreme path. This is what the Brahmana Sramana (Brahmana Sramana, referring to practitioners) proclaims, and it is what the Tathagata (Tathagata, the Buddha) personally said. Although he looks small, he has attained the path of the virtuous and noble through his practice. Therefore, I now take refuge in him, why do you Brahmins mock him?' 'The 'approacher' refers to a practitioner who can ultimately attain Srotapanna (stream-enterer) and Sakrdagamin (once-returner), and can sever the bonds of the desire realm and various afflictions. Therefore, it is said that the 'approacher' is one who can completely destroy the source of Mara (Mara, demon). A person who enters samadhi (samadhi, meditative state) and practices meditation, likes to be in a quiet place, focuses his mind, concentrates on the in-and-out breaths, and firmly holds his intention, can break the bonds of Mara and being bound by Mara. A person who enters samadhi can command ghosts and spirits, and they will come as desired. One should seek ways to break the firm bonds of Mara. (From the fifth volume of the 'Sutra of the Collection of Incandescent Lights') A Sramanera (Sramanera, novice monk) follows his holy teacher into the mountains, attains the four superknowledges, but is painfully missed by five mothers In the past, there was a child, seven years old, who greatly loved the Buddha's path and became a Sramanera, following his Arhat (Arhat, enlightened being) teacher to study in the mountains, diligently and tirelessly. At the age of eight, he attained the four superknowledges: first, the divine eye; second, the divine ear; third, the ability to fly and transform; and fourth, the knowledge of past lives, knowing his past experiences. He sat and thought, and saw his past lives, having been the son of five mothers, so he laughed to himself. The teacher asked him why he laughed. The Sramanera said: 'How dare I laugh at the teacher? I just saw that I have five mothers, who cry day and night, feeling sad and painful, often saying, thinking of their son and never forgetting him. I thought to myself, the sorrow of one body is shared by five families, so I laughed.' When I was the son of the first mother, there was a neighbor who was born at the same time as me. After I died, the one born on the same day as me would go in and out. When my mother saw him, she would say, 'If my son were still here, he would also be going in and out like this.' Then she would feel sad and painful, thinking of me. Again, I was the son of the second mother, and died not long after birth. When my mother saw someone nursing a child, she would feel sad and painful, thinking of me, and cry with sorrow.
我復為第三母作子。不久復死。我母臨飯淚出念我言。若子在者與我共飯。棄我死去。我復為第四母作子。不久復死。我時等輩娉娶者。母復念我言。若子不死今亦當娶婦。我為第五母作子今故現存。我舍家學道。母日蹄哭言。亡我子。不知所在。飢寒生死不復相見。並忼愾悲痛。今五母共會。各言亡子相對。啼哭念我一人。是故笑耳。世間人不知有後世生。但言死耳。人作善得福作惡得殃。人在世間善惡自恐。無所畏惡后受苦痛。入惡道中悔無所及。我厭世間故辭親求道。我視地獄畜生餓鬼貧窮。代其恐怖。我得師恩受佛經戒。今以度脫。我念五母。不能得脫。反覆憂我(出五母子人經)。
沙彌護戒舍所愛身九
有一比丘。少欲知足。時安陀國有優婆塞。敬信三寶終身供養。日日遣送。其國有一長者。生一男兒。欲令出家當求善師。即往白比丘言。我此一子令使出家。唯愿大德哀納濟度。爾時比丘以道眼觀。此人出家能持凈戒。度為沙彌時優婆塞有一親善居士。明日客會。朝念言。今當就會誰后守舍。女即白父。唯愿父母從諸僮使。但行應請我堪后守。父曰甚善。閤家悉往。女便閉門獨住家內。時優婆塞是日匆匆忘不送食。爾時尊者心自念言。日時向晚。俗人多事。即遣沙彌往取。善攝威儀如佛所說
【現代漢語翻譯】 現代漢語譯本： 我再次成為第三位母親的兒子，不久后又死了。我的母親面對飯食，流著眼淚思念我說：『如果我的兒子還在，就能和我一起吃飯了，卻拋下我死去了。』我再次成為第四位母親的兒子，不久后又死了。我那些同輩到了婚娶的年齡，母親又思念我說：『如果我的兒子沒死，現在也該娶妻了。』我成為第五位母親的兒子，現在還活著。我捨棄家庭出家學道，母親每天捶胸頓足地哭喊著說：『我的兒子死了，不知道在哪裡，飢寒交迫，生死都不能再相見了。』併爲此感到悲傷痛苦。現在這五位母親聚在一起，各自說著失去兒子的事情，相對著哭泣，思念著我一個人。所以我才發笑啊。世間的人不知道有來世，只知道死亡。人行善會得到福報，作惡會遭受災殃。人在世間行善作惡自己應該感到恐懼，沒有什麼可以畏懼的，死後會遭受痛苦，墮入惡道之中後悔也來不及了。我厭惡世間，所以辭別親人尋求真理。我看到地獄、畜生、餓鬼的痛苦和貧窮，代替他們感到恐懼。我得到師父的恩惠，接受了佛經的戒律，現在得以解脫。我想到我的五位母親，她們不能得到解脫，反覆地為我擔憂（出自《五母子人經》）。
沙彌護戒舍所愛身九
有一位比丘，少欲知足。當時安陀國有位優婆塞（在家男信徒），敬信三寶，終身供養。每天都派人送食物。這個國家有位長者，生了一個兒子，想讓他出家，就想找一位好的師父。於是就去拜見那位比丘說：『我只有一個兒子，想讓他出家，希望大德您能慈悲收留並救度他。』當時比丘用道眼觀察，這個人出家后能夠持守清凈的戒律，就度他為沙彌（出家男童）。當時優婆塞有一位關係很好的居士（在家信徒）。第二天有宴請，早上想著說：『今天要去參加宴會，誰來照看家呢？』女兒就對父親說：『希望父母讓那些僕人去，讓我來照看家吧。』父親說：『很好。』全家都去了。女兒就把門關上，獨自在家。當時優婆塞那天匆匆忙忙，忘記送食物了。當時尊者（比丘）心裡想：『時間已經很晚了，俗人事情多。』就派沙彌去取食物，要好好地攝持威儀，就像佛所說的那樣。
【English Translation】 English version: I was reborn as the son of a third mother, and soon died again. My mother, facing her meal, shed tears and thought of me, saying, 'If my son were still here, he would share this meal with me, but he abandoned me and died.' I was reborn as the son of a fourth mother, and soon died again. When my peers reached the age of marriage, my mother thought of me again, saying, 'If my son had not died, he would be getting married now.' I became the son of a fifth mother, and I am still alive now. I abandoned my home to study the Way, and my mother cries and wails every day, saying, 'My son is gone, I don't know where he is, suffering from hunger and cold, and we will never see each other again.' And she feels sorrow and pain because of this. Now these five mothers gather together, each speaking of the loss of their son, crying and thinking of me alone. That is why I laugh. People in the world do not know that there is a future life, they only know death. People who do good will receive blessings, and those who do evil will suffer calamity. People in the world should fear doing good or evil, there is nothing to fear, and after death they will suffer pain, and it will be too late to regret falling into evil paths. I am disgusted with the world, so I bid farewell to my relatives to seek the truth. I see the suffering of hell, animals, hungry ghosts, and the poor, and I feel fear on their behalf. I received the grace of my teacher and received the precepts of the Buddha's teachings, and now I am liberated. I think of my five mothers, who cannot be liberated, and repeatedly worry about me (from the Sutra of the Five Mothers and the Son).
The Shramanera (novice monk) Protects the Precepts and Relinquishes His Beloved Body Nine
There was a Bhikshu (monk) who was content with little and knew satisfaction. At that time, in the country of Andha, there was an Upasaka (lay male devotee) who revered and believed in the Three Jewels and made offerings throughout his life. Every day he sent food. In that country, there was an elder who had a son and wanted him to become a monk, so he sought a good teacher. He went to see the Bhikshu and said, 'I have only this one son and I want him to become a monk. I hope that you, Great Virtue, will compassionately accept and save him.' At that time, the Bhikshu observed with his divine eye that this person, after becoming a monk, would be able to uphold the pure precepts, so he ordained him as a Shramanera (novice monk). At that time, the Upasaka had a close friend who was a householder (lay devotee). The next day there was a feast, and in the morning he thought, 'Today I will attend the feast, who will take care of the house?' The daughter said to her father, 'I hope that my parents will let the servants go and attend the invitation, and I will take care of the house.' The father said, 'Very good.' The whole family went. The daughter closed the door and stayed alone in the house. At that time, the Upasaka was in a hurry that day and forgot to send food. At that time, the Venerable One (Bhikshu) thought to himself, 'It is getting late, and laypeople have many affairs.' So he sent the Shramanera to fetch the food, and he was to carefully maintain his dignified manner, as the Buddha had said.
。沙彌打門。女問是誰。答言。沙彌為師迎食。即與開門。是女端正容貌姝妙。年始十六淫慾火燒。于沙彌前。作諸妖媚深現欲相。沙彌見已念言。此女為有風癇病耶。將無慾結所使欲毀我凈行耶。堅攝威儀顏色不變。女便五體投地白沙彌言。我常愿者欲有所陳。我此舍中珍寶倉庫。如毗沙門天宮寶藏。而無有主。汝可屈意為此舍主。我為汝婢供給使令滿我所愿。沙彌念。我寧捨命不毀禁戒。昔日比丘至淫女家。寧投火坑不犯于欲。又諸比丘賊所劫奪以草繫縛。風吹日曝諸蟲唼食。以護戒故不絕草而去。如鳥吞珠。比丘雖見。以持戒故極苦不說。如海船壞。下坐比丘。以守戒故授板上坐沒海而死。如是諸人獨佛弟子能持禁戒。我非弟子不能持也。如來世尊獨為彼師非我師也。方便語言。牢閉門戶我入一房作所應作。爾乃一相就。女即閉門。沙彌入房關撣門戶。得一剃刀。脫身衣服置於架上。合掌跪向拘尸那城佛涅槃處。自立誓願。我今不捨佛法眾僧。亦不捨戒正為持戒。舍此身命愿所往生。出家凈行盡漏成道。即刎頸死。時女怪遲趣戶看視。見其已死失於本容。欲心尋息慚結懊惱悲呼悶絕。其父會還見女如是問何以故。具答以實。父即入房見沙彌。身血污赤如栴檀。作禮讚言。護持佛戒能捨身命。時彼國法。若有沙門
白衣舍死。當罰金錢。時優婆塞以一千金錢置銅案上載至王宮。白言。大王。我有罰謫。應入于王。愿當受之。王言。汝於我國敬信三寶言行無違。唯汝一人當有何過。而輸罰耶。時優婆塞具陳上緣。自毀其女讚歎沙彌。王聞悚然而告之言。沙彌護戒自捨身命。汝無辜咎。但持還舍。吾今躬欲自至汝家供養沙彌。王往見之。前為作禮。以種種寶莊嚴高車載死沙彌至平坦地。積眾香木阇毗供養。嚴飾是女極世之殊。置高顯處普使時會一切皆見。語眾人言。是女殊妙容暉乃爾。未離欲者誰無染心。而此沙彌既未得道。以生死身奉戒捨命甚奇希有。王即遣人令請其師。廣為大眾說微妙法。時會一切見聞此事。有求出家。有發無上菩提心者(出賢愚經第七卷)。
沙彌于龍女生愛遂生龍中十
昔有羅漢。與沙彌于山中行道。沙彌日日至人家所乞飲食。經歷堤基上行。岐嶇危險腳跌躄地。飯洿泥土沙彌取不洿飯。著師缽中。洿飯洗自食之。如是非一日。師曰。何因洗棄飯味。答曰。行乞去晴。乞還時雨。于堤基躄地覆飯。師默然思之。知是龍嬈沙彌便起到堤基上。持杖叩藪之。龍化作老公來。出頭面著地。沙門言。汝何嬈我沙彌乎。答曰。實愛其容貌耳。從今日始日日於我室食。沙門受請日日往食。沙彌后時見師缽
【現代漢語翻譯】 現代漢語譯本： 白衣舍死（居士爲了維護戒律而犧牲生命）。應當處以罰金。當時優婆塞（在家男信徒）用一千金錢放在銅案上，送到王宮，稟告說：『大王，我犯了罪，應該向您繳納罰金，希望您能接受。』國王說：『你在我國敬信三寶（佛、法、僧），言行沒有違背之處，唯獨你一人會有什麼過錯，而要繳納罰金呢？』當時優婆塞詳細陳述了事情的經過，講述了自己毀壞女兒婚約，讚歎沙彌（出家男眾）持戒的行為。國王聽了，肅然起敬，告訴他說：『沙彌爲了守護戒律，不惜捨棄生命，你沒有罪過，拿回去吧。我現在親自到你家供養沙彌。』國王前往拜見沙彌，上前為他作禮，用各種珍寶裝飾的高車運載死去的沙彌到平坦的地方，堆積各種香木焚燒供養。又極盡世間華麗的裝飾來裝扮那個女子，安置在高顯之處，讓當時在場的所有人都看到。國王對眾人說：『這個女子容貌如此殊勝美妙，沒有離開慾望的人誰能不起染著之心呢？而這個沙彌尚未證得聖果，卻能以生死之身奉守戒律，捨棄生命，真是非常稀有。』國王立即派人請來沙彌的師父，為大眾廣泛宣說微妙的佛法。當時在場的所有人，見聞了這件事，有的發願出家，有的發起了無上菩提心（覺悟之心）。（出自《賢愚經》第七卷） 沙彌因為愛戀龍女而轉生到龍中 過去有一位羅漢（證得阿羅漢果位的修行者），與沙彌在山中修行。沙彌每天到人家乞討食物。一次，沙彌走在堤壩上，道路崎嶇危險，不小心跌倒在地，飯菜沾滿了泥土。沙彌撿起沒有沾染泥土的飯菜，放到師父的缽中，把沾染泥土的飯菜洗乾淨自己吃掉。像這樣不是一天兩天了。師父問：『你為什麼要把沾染泥土的飯菜洗掉呢？』沙彌回答說：『去乞討的時候是晴天，回來的時候下雨了，在堤壩上跌倒，飯菜就翻了。』師父默默地思考，知道是龍在迷惑沙彌，於是便起身來到堤壩上，用手杖敲打草叢。龍變化成老翁的模樣出來，把頭面貼在地上。沙門（出家人）說：『你為什麼要迷惑我的沙彌呢？』龍回答說：『實在是因為愛戀他的容貌啊。從今天開始，我每天請他到我的住所吃飯。』沙門接受了邀請，每天都去龍的住所吃飯。後來沙彌看到師父的缽
【English Translation】 English version: The layperson sacrificed their life. A fine should be imposed. At that time, the Upasaka (male lay devotee) placed one thousand gold coins on a bronze tray and brought it to the royal palace, reporting, 'Your Majesty, I have committed an offense and should pay a fine to you. I hope you will accept it.' The king said, 'In our country, you respect and believe in the Three Jewels (Buddha, Dharma, Sangha), and your words and deeds are without fault. Why would you alone have committed an offense that requires a fine?' At that time, the Upasaka explained the entire situation in detail, recounting how he broke off his daughter's engagement and praised the Shramanera's (novice monk) adherence to the precepts. The king, upon hearing this, was awestruck and told him, 'The Shramanera sacrificed his life to protect the precepts. You are without fault. Take the money back. I will now personally go to your home to make offerings to the Shramanera.' The king went to see the Shramanera, bowed to him, and used a high chariot adorned with various treasures to transport the deceased Shramanera to a flat area, where he piled up various fragrant woods for cremation and offerings. He also adorned the girl with the most magnificent decorations in the world, placing her in a high and prominent place for all those present to see. The king said to the crowd, 'This girl's appearance is so exceptionally beautiful. Who among those who have not left desire would not have thoughts of attachment? Yet this Shramanera, who has not yet attained enlightenment, was able to uphold the precepts and sacrifice his life with his mortal body. This is truly rare and extraordinary.' The king immediately sent someone to invite the Shramanera's teacher to extensively expound the wonderful Dharma to the assembly. All those present who saw and heard this event, some vowed to renounce the world, and some aroused the supreme Bodhicitta (mind of enlightenment). (From the seventh volume of the Xian Yu Jing) The Shramanera was reborn among dragons due to love for the dragon girl. In the past, there was an Arhat (one who has attained Arhatship) who was practicing with a Shramanera in the mountains. The Shramanera went to people's homes every day to beg for food. Once, the Shramanera was walking on a dike, the road was rugged and dangerous, and he accidentally fell to the ground, his food covered in mud. The Shramanera picked up the food that was not covered in mud and put it in his teacher's bowl, washing the food covered in mud and eating it himself. This went on for more than just a day or two. The teacher asked, 'Why do you wash away the food covered in mud?' The Shramanera replied, 'When I went to beg, it was sunny, but when I returned, it rained. I fell on the dike, and the food was overturned.' The teacher silently pondered and knew that a dragon was bewitching the Shramanera, so he got up and went to the dike, striking the bushes with his staff. The dragon transformed into an old man and came out, placing his head and face on the ground. The Shramana (ascetic) said, 'Why are you bewitching my Shramanera?' The dragon replied, 'It is truly because I am in love with his appearance.' From today onwards, I will invite him to eat at my residence every day.' The Shramana accepted the invitation and went to the dragon's residence to eat every day. Later, the Shramanera saw his teacher's bowl
中。有兩三粒飯非世間飯。問和上。師默不應。沙彌便入床下手捉床足。和上禪定竟相隨。俱飛到龍宮殿上。龍及婦女俱禮沙門復禮沙彌。師乃覺之。呼出語言。此非婇女。是畜生耳。汝為沙彌。雖未得道。必生忉利天上。勝彼百倍。勿以洿意。沙彌言。此龍居處世間少有。師曰。彼有三苦。一者雖百味飯入口即化成蝦蟆。二者婇女端正無比。欲為夫婦兩蛇相交。三者龍背有逆鱗。沙石生其中。痛乃達心胸。此為大苦。汝何因從之。汝未得道。不可令見鬼道及國王內事也。沙彌不應。晝夜思想。憶彼不食病而死。魂神生為龍作子(大智論云佈施持戒愿早作龍要期心重足下水出后至師本所入處大池之邊以袈裟覆頭而入死即變為大龍神殺舊龍舉池盡赤出迦葉詰難陀經又出大智論第十七卷)。
沙彌愛酪即受蟲身十一
如一沙彌。心常愛酪諸檀越餉僧酪。時沙彌每得殘分。心中著樂喜不離。命終之後生殘酪瓶中。沙彌師得阿羅漢。僧分酪。語言徐徐。莫傷此愛酪沙彌。諸人言。何以言愛酪沙彌。答言。此本是我沙彌。但坐貪愛殘酪故。生此瓶中。師得酪分。蟲在中來。師言。愛酪人汝何以來。即以酪與之(出大智論第十七卷)。
經律異相卷第二十二 大正藏第 53 冊 No. 2121 經律異相
【現代漢語翻譯】 現代漢語譯本 中。有兩三粒飯不是世間的飯。問和尚（指僧侶）。師父沉默不回答。小沙彌便到床下抓住床腳。和尚禪定結束后，（他們）一起飛到龍宮殿上。龍和婦女都禮拜沙門（指僧侶），又禮拜小沙彌。師父才覺察到（發生了什麼），呼喚（沙彌）說：『這些不是美女，是畜生罷了。你作為沙彌，即使沒有得道，必定會生到忉利天（佛教欲界六天之一），勝過這裡百倍。不要有污濁的想法。』小沙彌說：『這龍居住的地方世間少有。』師父說：『他們有三種苦。一是即使有各種美味的飯食，入口就化成蛤蟆。二是美女端正無比，想要成為夫婦時，卻是兩條蛇交合。三是龍背上有逆鱗，沙石生長在其中，疼痛直達心胸。』這是極大的痛苦，你為何要跟隨他們？你沒有得道，不可讓你見到鬼道以及國王的內事。』小沙彌不回答，晝夜思想，憶念那些（事），不吃東西而病死。魂神轉生為龍作兒子（《大智度論》說：佈施、持戒，願望早日作龍，要期心重，足下水出，后至師父原來進入的大池邊，用袈裟蓋住頭而死，就變為大龍神，殺死舊龍，整個池子都變紅了。出自《迦葉詰難陀經》，又出自《大智度論》第十七卷）。
小沙彌貪愛乳酪即受蟲身
如有一個小沙彌，心中常常貪愛乳酪。各位施主供養僧眾乳酪時，小沙彌每次都能得到剩餘的部分，心中感到快樂，喜悅不離身。命終之後，便轉生在剩餘乳酪的瓶中。小沙彌的師父得了阿羅漢果。僧眾分乳酪時，（阿羅漢）說：『慢慢地，不要傷到這個貪愛乳酪的小沙彌。』眾人說：『為什麼說貪愛乳酪的小沙彌？』（阿羅漢）回答說：『這原本是我的小沙彌，只是因為貪愛剩餘的乳酪，所以轉生在這個瓶中。』師父得到乳酪的份額，蟲子在其中出現。師父說：『貪愛乳酪的人，你為何而來？』隨即把乳酪給它（出自《大智度論》第十七卷）。
《經律異相》卷第二十二 《大正藏》第 53 冊 No. 2121 《經律異相》
【English Translation】 English version There were two or three grains of rice that were not of this world. He asked the Abbot (referring to a monk). The master remained silent. The novice then went under the bed and grabbed the bed leg. After the Abbot finished his meditation, they flew together to the Dragon Palace. The dragons and women all bowed to the Shramana (referring to a monk) and then to the novice. The master then realized what had happened and called out, 'These are not beautiful women, they are merely animals. You, as a novice, even if you have not attained enlightenment, will surely be born in the Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism), which is a hundred times better than this place. Do not have impure thoughts.' The novice said, 'This place where the dragons live is rare in the world.' The master said, 'They have three sufferings. First, even if they have all kinds of delicious food, it turns into a toad as soon as it enters their mouths. Second, the beautiful women are incomparably beautiful, but when they want to become husband and wife, they are two snakes intertwined. Third, the dragons have reverse scales on their backs, and sand and stones grow within them, causing pain that reaches their hearts.' These are great sufferings. Why do you want to follow them? You have not attained enlightenment, so you cannot be allowed to see the ways of ghosts and the inner affairs of kings.' The novice did not answer, and thought about these things day and night, remembering them, and died of illness from not eating. His soul was reborn as a son of the dragon (The Mahaprajnaparamita Shastra says: 'Giving alms, upholding precepts, wishing to become a dragon early, the desire is strong, water comes out from under the feet, and later he goes to the side of the large pond where the master originally entered, covers his head with a kasaya and dies, and then transforms into a great dragon god, killing the old dragon, and the entire pond turns red.' This is from the Kasyapa Pariprccha Sutra, and also from the Mahaprajnaparamita Shastra, Volume 17).
The Novice's Love for Cheese Causes Him to Receive an Insect Body
For example, there was a novice who always loved cheese in his heart. When the donors offered cheese to the Sangha, the novice would always get the leftovers, and he would feel happy in his heart, and joy would not leave him. After he died, he was reborn in the bottle of leftover cheese. The novice's master attained Arhatship. When the Sangha was dividing the cheese, (the Arhat) said, 'Slowly, do not hurt this cheese-loving novice.' The people said, 'Why do you say cheese-loving novice?' (The Arhat) replied, 'This was originally my novice, but because he was greedy for the leftover cheese, he was reborn in this bottle.' The master received his share of cheese, and an insect appeared in it. The master said, 'Cheese-loving person, why have you come?' Then he gave the cheese to it (From the Mahaprajnaparamita Shastra, Volume 17).
Scriptural and Vinaya Differences, Volume 22 Taisho Tripitaka, Volume 53, No. 2121, Scriptural and Vinaya Differences
經律異相卷第二十三(聲聞無學學尼僧部第十二)
梁沙門僧旻寶唱等集跋陀羅自識宿命遇佛成道一叔離以㲲裹身而生出家悟道二跋陀迦毗羅為王所逼其心無染三花色得道后臥婆羅門竊行不凈四蓮花淫女見化人聞說法意解五五百婆羅門女聞法開悟六婆羅門尼請優陀夷慢不聞法七差摩蓮華遇強暴人脫眼獲免八毗低羅先慳貪從佛受化得道九婆四吒母喪子發狂聞法得道十孤獨母女為王所納出家悟道十一尸利摩忘饑贍僧十二暴志前生為鱉婦十三暴志謗佛十四
跋陀羅自識宿命遇佛成道一
婆伽婆在羅閱城。時跋陀羅比丘尼。出比丘園在一樹下。端坐繫念自識宿命便笑。諸比丘尼見即問之。跋陀羅比丘尼言。我自識宿命。過去九十一劫。有毗婆式如來。出現於世。有一童子。名跋羅摩提婆。饒財多貨極富無量。童子執寶蓋從捨出。有一長者婦。端正無比。亦從彼過。有眾多人民皆悉觀察。時童子便作是念。我今擎寶蓋。眾寶合成從此路過。然無人觀察我者。此長者婦。我今當設方便使眾人觀察我。時童子手執寶蓋。便出彼境界。詣毗婆式如來所。住如來后擎寶蓋。經七日七夜。作此誓願言。持我供養世尊功德。當爲女身端正無比。使有見者迷惑偃地。童子壽終。生三十三天為天女。有五事勝。云何
【現代漢語翻譯】 現代漢語譯本
經律異相卷第二十三(聲聞無學學尼僧部第十二) 梁沙門僧旻寶唱等集跋陀羅自識宿命遇佛成道一叔離以㲲裹身而生出家悟道二跋陀迦毗羅為王所逼其心無染三花色得道后臥婆羅門竊行不凈四蓮花見化人聞說法意解五五百婆羅門女聞法開悟六婆羅門尼請優陀夷慢不聞法七差摩蓮華遇人脫眼獲免八毗低羅先慳貪從佛受化得道九婆四吒母喪子發狂聞法得道十孤獨母女為王所納出家悟道十一尸利摩忘饑贍僧十二暴志前生為鱉婦十三暴志謗佛十四
跋陀羅(Bhadra，賢)自識宿命遇佛成道一
婆伽婆(Bhagavā，世尊)在羅閱城(Rājagṛha)。時跋陀羅(Bhadra)比丘尼，出比丘園在一樹下，端坐繫念自識宿命便笑。諸比丘尼見即問之。跋陀羅(Bhadra)比丘尼言：『我自識宿命。過去九十一劫，有毗婆式(Vipaśyin)如來，出現於世。有一童子，名跋羅摩提婆(Bālamatideva)，饒財多貨極富無量。童子執寶蓋從捨出，有一長者婦，端正無比，亦從彼過。有眾多人民皆悉觀察。時童子便作是念：『我今擎寶蓋，眾寶合成從此路過，然無人觀察我者。此長者婦，我今當設方便使眾人觀察我。』時童子手執寶蓋，便出彼境界，詣毗婆式(Vipaśyin)如來所，住如來后擎寶蓋，經七日七夜，作此誓願言：『持我供養世尊功德，當爲女身端正無比，使有見者迷惑偃地。』童子壽終，生三十三天為天女，有五事勝。云何？
【English Translation】 English version
Jing Lü Yi Xiang, Scroll 23 (Section 12 on Śrāvakās, Non-Learners, Female Monastics) Collected by the Liang Dynasty śrāmaṇa Seng Min, Bao Chang, etc.: Bhadra Recognizes Her Past Lives and Encounters the Buddha to Achieve Enlightenment; Shu Li is Born Wrapped in Wool and Becomes a Monk to Attain Enlightenment; Bhadra Kāpila is Forced by the King but Her Heart Remains Undefiled; Hua Se Attains Enlightenment and Sleeps with a Brahmin Who Secretly Commits Impure Acts; Lotus ** Sees a Transformation Person and Understands the Dharma Upon Hearing It; Five Hundred Brahmin Women Become Enlightened Upon Hearing the Dharma; A Brahmin Nun Asks Udayin but is Arrogant and Does Not Hear the Dharma; Chama Lotus Encounters a ** Person, Loses Her Eyes, and Escapes; Pi Di Luo Was Initially Stingy but Was Transformed by the Buddha and Attained Enlightenment; Po Si Zha's Mother Loses Her Son and Goes Mad, but Attains Enlightenment Upon Hearing the Dharma; The Daughter of an Orphaned Mother is Accepted by the King, Becomes a Nun, and Attains Enlightenment; Śrīmā Forgets Hunger and Supports the Sangha; Bao Zhi's Previous Life Was as a Turtle's Wife; Bao Zhi Slanders the Buddha.
Bhadra (Bhadra, The Virtuous) Recognizes Her Past Lives and Encounters the Buddha to Achieve Enlightenment, Part 1
The Bhagavan (Bhagavā, The World Honored One) was in Rājagṛha (Rājagṛha). At that time, the Bhikṣuṇī Bhadra (Bhadra) left the Bhikṣu garden and sat under a tree. She sat upright, focused her mind, recognized her past lives, and smiled. The Bhikṣuṇīs saw her and asked her about it. The Bhikṣuṇī Bhadra (Bhadra) said, 'I recognize my past lives. Ninety-one kalpas ago, the Tathāgata Vipaśyin (Vipaśyin) appeared in the world. There was a boy named Bālamatideva (Bālamatideva), who was rich in wealth and goods, extremely wealthy and immeasurable. The boy held a jeweled canopy and came out of his house. There was a wealthy elder's wife, incomparably beautiful, who also passed by. Many people were watching her. At that time, the boy thought, 'Now I am holding a jeweled canopy, made of many jewels, passing by this road, but no one is watching me. This wealthy elder's wife, I should devise a way to make people watch me.' At that time, the boy held the jeweled canopy in his hand and went out of that boundary, went to the place of the Tathāgata Vipaśyin (Vipaśyin), stood behind the Tathāgata, and held the jeweled canopy for seven days and seven nights, making this vow: 'May the merit of my offering to the World Honored One cause me to be born as a woman, incomparably beautiful, so that those who see me will be confused and fall to the ground.' The boy's life ended, and he was born in the Trayastriṃśa Heaven as a heavenly woman, with five superior qualities. What are they?
為五。天壽天色天樂天神足天增上功德。天見此女皆懷希望欲得與俱。時三十三天皆各共諍。天女壽終來生人間為后若達多婆羅門作女。端正殊妙。往反人天常得端正。多值諸佛悉皆承事供養。求為女人。後生人間卑賤婆羅門家。為月光童子作婢。名曰幾羅。月光童子婦名摩奴訶羅。端正無比。時月光夫人語彼婢言。汝出舍外。若見沙門婆羅門者將來至此。我欲惠施。時婢出舍。有辟支佛。在門閾上乞食。時幾羅婢語言入來。欲相惠施。夫人見其體不端正。語幾羅言。發遣沙門我不施也。婢言。愿尊開意莫嫌沙門形狀。供養功德不可稱計。時夫人報言。速驅此沙門出。我不堪施。婢報言。若尊不施此沙門者。我今日所應得分食愿莫愛惜。時夫人即以麨與婢。時幾羅婢。即以分麨著辟支佛缽中。食已身升虛空。時婢見歡喜不能自勝。便作誓願。持是功德莫墮惡趣。使我當來久遠恒值此聖。為我說法使速解脫。時波羅奈城梵摩達多王。見彼辟支佛升在虛空。語群臣言。彼所惠施。時月光長者。將五百賈客集大講堂。遙見辟支佛執缽升空。或有賈客作是說。此聖人必於我家得食。時大月光夫人。見為幾羅婢言。汝所得功德。持惠施我。此則是我所惠施。我今更持食與汝。婢言不施。又言。我今與汝二分食。對曰。亦不須。夫
【現代漢語翻譯】 現代漢語譯本 為五種天上的福報：天壽（Deva-āyu，天人的壽命）、天色（Deva-varṇa，天人的容貌）、天樂（Deva-sukha，天人的快樂）、天神足（Deva-ṛddhi，天人的神通）、天增上功德（Deva-adhipatya-puṇya，天人增長的功德）。天人們見到這位天女，都心懷希望，想要和她在一起。當時，三十三天（Trāyastriṃśa，佛教宇宙觀中位於須彌山頂的天界）的天人們都互相爭奪。這位天女壽命終結后，轉生到人間，成為后若達多（Uttaradatta）婆羅門（Brāhmaṇa，古印度祭司階層）的女兒，容貌端正殊妙。她往返於人天之間，常常得到端正的容貌。多次遇到諸佛，都承事供養。她祈求成為女人，後來轉生到人間卑賤的婆羅門家中，作為月光童子（Candraprabha-kumāra）的婢女，名字叫做幾羅（Kīlā）。月光童子的妻子名叫摩奴訶羅（Manoharā），端正無比。當時，月光夫人對她的婢女說：『你到舍外，如果見到沙門（Śramaṇa，佛教出家修行者）或婆羅門，就帶到這裡來，我想要佈施。』當時，婢女走出家門，看到一位辟支佛（Pratyekabuddha，緣覺佛）在門檻上乞食。幾羅婢女說：『請進來，我想要佈施。』夫人看到辟支佛的身體不端正，對幾羅說：『打發這位沙門走吧，我不佈施。』婢女說：『愿您開恩，不要嫌棄沙門的相貌，供養的功德不可稱量。』夫人回答說：『快點把這位沙門趕走，我不願意佈施。』婢女回答說：『如果尊夫人不佈施這位沙門，我今天所應得的那份食物，希望您不要吝惜。』當時，夫人就把炒麵給了婢女。幾羅婢女就把自己那份炒麵放到辟支佛的缽中。辟支佛吃完后，身體升到虛空中。婢女看到后歡喜得不能自勝，就發誓愿：『以此功德，不要讓我墮入惡趣，使我將來長久地遇到這位聖者，為我說法，使我迅速解脫。』當時，波羅奈城（Vārāṇasī）的梵摩達多王（Brahmadatta）看到那位辟支佛升到虛空中，對群臣說：『他所接受的佈施……』當時，月光長者（Candraprabha-gṛhapati）帶領五百名商人聚集在大講堂，遠遠地看到辟支佛拿著缽升到空中。有些商人這樣說：『這位聖人一定是在我家得到食物。』當時，大月光夫人看到幾羅婢女說：『你所得的功德，佈施給我吧，這就算是我所佈施的，我現在再給你食物。』婢女說不佈施。夫人又說：『我現在給你兩份食物。』婢女回答說：『也不需要。』夫人
【English Translation】 English version These are the five heavenly rewards: Deva-āyu (heavenly lifespan), Deva-varṇa (heavenly appearance), Deva-sukha (heavenly happiness), Deva-ṛddhi (heavenly supernatural powers), and Deva-adhipatya-puṇya (heavenly increasing merits). The Devas, seeing this Deva-woman, all harbored hope, desiring to be with her. At that time, the Devas of the Trāyastriṃśa (the Heaven of Thirty-three, a celestial realm on the summit of Mount Sumeru in Buddhist cosmology) were all contending with each other. When this Deva-woman's lifespan ended, she was reborn in the human realm as the daughter of the Brāhmaṇa (a member of the priestly class in ancient India) Uttaradatta, with an exceptionally beautiful and upright appearance. Traveling back and forth between the human and heavenly realms, she often obtained an upright appearance. She encountered many Buddhas, all of whom she served and made offerings to. She prayed to be a woman, and later she was reborn in a humble Brāhmaṇa family in the human realm, serving as a maid to the youth Candraprabha-kumāra (Moonlight Youth), named Kīlā. The wife of Candraprabha-kumāra was named Manoharā, and she was incomparably beautiful. At that time, the lady of Moonlight said to her maid: 'Go outside the house, and if you see a Śramaṇa (Buddhist renunciate) or a Brāhmaṇa, bring them here, for I wish to make offerings.' At that time, the maid went out of the house and saw a Pratyekabuddha (Solitary Buddha) begging for food on the threshold. The maid Kīlā said: 'Please come in, I wish to make offerings.' The lady, seeing that his body was not upright, said to Kīlā: 'Send this Śramaṇa away, I will not make offerings.' The maid said: 'May you be kind, do not dislike the appearance of the Śramaṇa, the merit of making offerings is immeasurable.' The lady replied: 'Quickly drive this Śramaṇa away, I am unwilling to make offerings.' The maid replied: 'If you, honored lady, will not make offerings to this Śramaṇa, I hope you will not begrudge the portion of food that I am entitled to today.' At that time, the lady gave fried flour to the maid. The maid Kīlā then placed her portion of fried flour into the Pratyekabuddha's bowl. After eating, the Pratyekabuddha rose into the sky. The maid, seeing this, was overjoyed and could not contain herself, and she made a vow: 'With this merit, may I not fall into the evil realms, may I encounter this sage for a long time in the future, may he teach me the Dharma, and may I quickly attain liberation.' At that time, King Brahmadatta of Vārāṇasī (Benares) saw that Pratyekabuddha rising into the sky and said to his ministers: 'The offering that he received...' At that time, the householder Candraprabha-gṛhapati (Moonlight Householder), leading five hundred merchants, gathered in the great lecture hall, and from afar they saw the Pratyekabuddha holding his bowl and rising into the sky. Some merchants said: 'This sage must have received food from my house.' At that time, the great lady of Moonlight saw the maid Kīlā and said: 'Give me the merit that you have obtained, and it will be considered that I have made the offering, and I will give you more food now.' The maid said she would not give it. The lady then said: 'I will give you two portions of food now.' The maid replied: 'I do not need it either.' The lady
人又言。與汝三分五分十分二十分乃至百分千分。幾羅婢言。我不相施。夫人報言。設汝不與我者。我當截汝耳鼻手。幾羅婢言。我不相施。時長者婦。以杖打婢。打之已竟。月光長者還來。見幾羅婢。頭破衣裂悲泣墮淚。問其始末。具以事白。時月光童子。取彼夫人持用作婢。以幾羅婢作第一夫人。五百婇女圍繞。以百千珍寶莊嚴其身。時梵摩達多王。聞月光婢飯彼辟支佛。時梵摩達多王。以百千兩珍寶以餉月光長者婦。復以田業惠施月光長者。時梵摩達多王。今伽毗羅摩奢羅是。月光長者大迦葉是。幾羅婢者即我身是。今得值佛得阿羅漢(出跋陀羅比丘尼經)。
叔離以㲲裹身而生出家悟道二
時舍衛國有一長者婦。生一女。殊妙少雙。其初生時。細濡白㲲裹身而出。父母怪之。瞻相甚吉。因為作字。名曰叔離(梁言白也)叔離長大。㲲隨身大。此女瑰偉。國內遠近競來娉求。女白父母。我欲出家。父母愛念不違其志。尋為出㲲。欲作五衣。女白父母。我此所著悉已具足。更不須作。唯愿聽我時往佛所。詣佛作禮求索出家。佛言善來。頭髮自墮。所著白㲲尋成五衣。付大愛道為比丘尼。精進不久成羅漢道。阿難白佛言。叔離本修何德。生與㲲俱出家得道。佛言。過去有佛。名毗婆尸。時王臣民多設供
【現代漢語翻譯】 現代漢語譯本： 有人對她說：『給你三分、五分、十分、二十分，乃至百分、千分。』幾羅婢（Kila maid，婢女的名字）說：『我不給你。』夫人（長者之妻）迴應說：『如果你不給我，我就要割掉你的耳朵、鼻子和手。』幾羅婢說：『我不給你。』當時長者的妻子用杖打婢女，打完之後，月光長者（Yuèguāng zhǎngzhě，人名）回來了，看見幾羅婢頭破血流，衣服撕裂，悲傷哭泣，便詢問事情的始末，婢女詳細地說了出來。當時月光童子（Yuèguāng tóngzǐ，月光長者的舊稱）把那位夫人抓來作為婢女，讓幾羅婢做了第一夫人，五百個婇女圍繞著她，用成百上千的珍寶裝飾她的身體。當時梵摩達多王（Fànmó dáduō wáng，國王的名字）聽說月光長者的婢女供養辟支佛（bìzhīfó，一種修行者），梵摩達多王就用成百上千兩的珍寶贈送給月光長者的妻子，又把田地產業賞賜給月光長者。當時的梵摩達多王，就是現在的迦毗羅摩奢羅（Jiāpíluómó shēluó，人名）；月光長者就是大迦葉（Dàjiāyè，佛陀的弟子）；幾羅婢就是我的前身，現在得遇佛陀，證得阿羅漢果（āluóhàn guǒ，佛教修行果位）。（出自《跋陀羅比丘尼經》）
叔離（Shūlí，人名）用毛毯裹身而生，出家悟道
當時舍衛國（Shèwèi guó，古印度國家）有一位長者的妻子，生了一個女兒，非常殊勝美妙，舉世無雙。她剛出生的時候，用柔軟潔白的毛毯裹著身體出來，父母覺得很奇怪。占卜相面的人說這孩子命相極好，因此給她取名為叔離（Shūlí，意思是白色）。叔離長大后，毛毯也隨著她的身體長大。這個女子非常美麗，國內遠近的人都來求婚。女兒對父母說：『我想要出家。』父母因為疼愛她，沒有違揹她的意願，就找來毛毯，想要給她做五衣（wǔ yī，比丘尼的服裝）。女兒對父母說：『我身上穿的這些已經足夠了，不需要再做了。只希望你們允許我時常去佛陀那裡，向佛陀行禮，請求出家。』佛陀說：『善來（shàn lái，歡迎出家之語）。』她的頭髮自然脫落，身上穿的白色毛毯立刻變成了五衣。佛陀把她交給大愛道（Dà ài dào，佛陀的姨母）作為比丘尼（bǐqiūní，女性出家人）。她精進修行不久，就證得了阿羅漢道（āluóhàn dào，佛教修行果位）。阿難（Ānán，佛陀的弟子）問佛陀說：『叔離過去修了什麼功德，今生出生時就帶著毛毯，出家后又能得道？』佛陀說：『過去有佛，名叫毗婆尸（Pí pó shī，過去七佛之一）。當時的國王、大臣和百姓大多設齋供養。
【English Translation】 English version: Someone said to her, 'I'll give you three parts, five parts, ten parts, twenty parts, even a hundred parts, a thousand parts.' Kila maid (Kila maid, the name of the maid) said, 'I won't give it to you.' The lady (the wife of the elder) responded, 'If you don't give it to me, I will cut off your ears, nose, and hands.' Kila maid said, 'I won't give it to you.' At that time, the elder's wife beat the maid with a stick. After she finished beating her, Moonlight Elder (Yuèguāng zhǎngzhě, a person's name) returned and saw Kila maid with a broken head, torn clothes, weeping sadly, and asked about the beginning and end of the matter. The maid told him in detail. At that time, Moonlight Boy (Yuèguāng tóngzǐ, the former name of Moonlight Elder) seized that lady and made her a maid, and made Kila maid the first lady, surrounded by five hundred concubines, adorning her body with hundreds of thousands of treasures. At that time, King Brahma Datta (Fànmó dáduō wáng, the name of the king) heard that the maid of Moonlight Elder was offering food to Pratyekabuddhas (bìzhīfó, a type of practitioner), King Brahma Datta gifted the wife of Moonlight Elder with hundreds of thousands of taels of treasures, and also bestowed fields and properties to Moonlight Elder. The King Brahma Datta at that time is now Kapila Marasara (Jiāpíluómó shēluó, a person's name); Moonlight Elder is Mahakasyapa (Dàjiāyè, Buddha's disciple); Kila maid is my former self, now having encountered the Buddha and attained the Arhat fruit (āluóhàn guǒ, a Buddhist attainment). (From the Bhadra Bhikshuni Sutra)
Shuli (Shūlí, a person's name) was born wrapped in a woolen blanket, left home, and attained enlightenment
At that time, in Shravasti (Shèwèi guó, an ancient Indian country), there was an elder's wife who gave birth to a daughter, who was exceptionally beautiful and unparalleled. When she was first born, she came out wrapped in a soft, white woolen blanket. Her parents found it strange. The fortune-tellers said that the child had an extremely auspicious destiny, so they named her Shuli (Shūlí, meaning 'white'). As Shuli grew up, the blanket grew with her. This girl was very beautiful, and people from far and near in the country came to seek her hand in marriage. The daughter said to her parents, 'I want to leave home.' Because her parents loved her, they did not go against her wishes, and they sought out a woolen blanket to make five robes (wǔ yī, clothing for a Bhikkhuni). The daughter said to her parents, 'What I am wearing is already sufficient, there is no need to make more. I only hope that you will allow me to go to the Buddha often, pay respects to the Buddha, and request to leave home.' The Buddha said, 'Welcome (shàn lái, a phrase welcoming ordination).' Her hair naturally fell off, and the white woolen blanket she was wearing immediately turned into five robes. The Buddha entrusted her to Mahaprajapati (Dà ài dào, Buddha's aunt) as a Bhikkhuni (bǐqiūní, a female monastic). She diligently practiced and soon attained the state of Arhat (āluóhàn dào, a Buddhist attainment). Ananda (Ānán, Buddha's disciple) asked the Buddha, 'What merits did Shuli cultivate in the past that she was born with a blanket and was able to attain enlightenment after leaving home?' The Buddha said, 'In the past, there was a Buddha named Vipassi (Pí pó shī, one of the past seven Buddhas). At that time, the king, ministers, and people mostly set up offerings.'
養。時有女人。名檀膩䩭。極為貧窮。夫婦二人共有一㲲。若夫出行則被而往。婦便裸住。若婦被㲲。夫則裸坐。有勸化比丘。行至其家。見是女人。因勸之言。佛世難值人身難得。汝當聽法汝當佈施。女還語夫。外有沙門。勸我見佛聽法佈施。夫答之言。我家窮困。雖可有心當以何施。婦言。我意欲以此㲲佈施。夫言我之與汝。共此一㲲。出入求索以自存活。今若用施俱當守死。婦言。人生有死不施會死。施而死後世有望。不施而死後遂當劇。夫歡喜言。分死用施。婦即還出。白比丘言。大德可上疏。下我名字。比丘答言。若欲施者汝當面施。為汝咒愿。叔離白言。唯此被㲲內無異衣。女形穢惡不宜此脫。即還入內。遙于向下脫身上㲲。授與比丘。比丘咒愿持至佛所。佛言。比丘持此㲲來。比丘授佛。佛自手受。此㲲垢污。時王眾會。微心嫌佛受此垢㲲。佛知眾心而告之言。我觀此會。清凈大施無過於此。以㲲施者。大眾聞已莫不悚然。夫人歡喜。即脫己身所著嚴飾瓔珞寶衣。送與陀膩䩭。王亦欣悅。脫身衣服送與其夫命令詣會。佛告阿難。欲知爾時貧窮女人陀膩䩭者。今叔離比丘尼是。由於爾時以清凈心㲲佈施故。九十一劫所生之處。常與㲲生。無所乏少(出賢愚經第七卷)。
跋陀迦毗羅為王所逼其心無
【現代漢語翻譯】 現代漢語譯本： 養。當時有個女人，名叫檀膩䩭（Tandani），非常貧窮。夫妻二人只有一條粗布。如果丈夫出門，就披著它走，妻子就裸著身子待在家裡。如果妻子披著粗布，丈夫就只能裸著身子坐著。有個勸人行善的比丘（Bhiksu），走到她家，看見這個女人，就勸她說：『佛（Buddha）出世很難遇到，人身也很難得到。你應該聽聞佛法，應該佈施。』女人回去告訴丈夫，說：『外面有個沙門（Sramana），勸我見佛、聽法、佈施。』丈夫回答說：『我們家很窮困，即使有心，拿什麼去佈施呢？』妻子說：『我想把這條粗布佈施出去。』丈夫說：『我和你，就只有這一條粗布，出入靠它來維持生活。現在如果用它來佈施，我們都要餓死了。』妻子說：『人生來有死，不佈施也會死。佈施而死，死後還有希望；不佈施而死，死後會更加悽慘。』丈夫高興地說：『分出一條死路來佈施吧。』妻子立刻出去，對比丘說：『大德（Bhadanta），可以在疏文上，寫下我的名字。』比丘回答說：『如果想要佈施，你應該當面佈施，我為你咒愿。』叔離（Sukri）說：『只有這條粗布，裡面沒有別的衣服。我的女身醜陋，不適合在這裡脫。』就回去進入屋內，遠遠地在下方脫下身上的粗布，交給比丘。比丘咒愿后，拿著粗布到佛那裡。佛說：『比丘，把這條粗布拿來。』比丘交給佛。佛親自用手接過。這條粗布很臟。當時國王和大眾聚會，心裡微微嫌棄佛接受這條臟粗布。佛知道大眾的心思，就告訴他們說：『我看這次聚會，清凈的大布施沒有超過這個的。』因為用粗布佈施的人。大眾聽了，沒有不感到震驚的。夫人很高興，立刻脫下自己身上所穿戴的華麗裝飾瓔珞寶衣，送給陀膩䩭（Tandani）。國王也很高興，脫下身上的衣服送給她的丈夫，命令他到會場來。佛告訴阿難（Ananda）：『想知道那時貧窮的女人陀膩䩭（Tandani）是誰嗎？就是現在的叔離比丘尼（Sukri Bhiksuni）。由於那時以清凈心用粗布佈施的緣故，九十一劫所出生的地方，常常和粗布一起出生，沒有什麼缺乏的。』（出自《賢愚經》第七卷）。 跋陀迦毗羅（Bhadrakapila）被國王所逼迫，他的內心沒有……
【English Translation】 English version: Once upon a time, there was a woman named Tandani, who was extremely poor. She and her husband shared only one coarse cloth. If the husband went out, he would wear it, and the wife would stay at home naked. If the wife wore the cloth, the husband would sit naked. A Bhiksu (monk) who was encouraging people to do good deeds came to her house, saw the woman, and advised her, saying, 'It is rare to encounter a Buddha in the world, and it is difficult to obtain a human body. You should listen to the Dharma and give alms.' The woman went back and told her husband, 'There is a Sramana (ascetic) outside who is encouraging me to see the Buddha, listen to the Dharma, and give alms.' The husband replied, 'Our family is very poor. Even if we have the heart, what can we give?' The wife said, 'I want to give this coarse cloth as alms.' The husband said, 'You and I have only this one coarse cloth. We rely on it to survive. If we use it for alms, we will both starve to death.' The wife said, 'Life is destined to die, and we will die even if we don't give alms. If we give alms and die, there is hope for the afterlife; if we don't give alms and die, the afterlife will be even more miserable.' The husband happily said, 'Let's give alms and face death.' The wife immediately went out and said to the Bhadanta (venerable monk), 'Great Virtue, please write my name on the document.' The Bhiksu replied, 'If you want to give alms, you should give it in person, and I will chant blessings for you.' Sukri said, 'I only have this coarse cloth, and there are no other clothes inside. My female body is ugly and not suitable to be taken off here.' She went back into the house, took off the coarse cloth from her body at a distance, and gave it to the Bhiksu. The Bhiksu chanted blessings and took the coarse cloth to the Buddha. The Buddha said, 'Bhiksu, bring this coarse cloth here.' The Bhiksu gave it to the Buddha. The Buddha received it with his own hands. This coarse cloth was dirty. At that time, the king and the assembly were gathered, and they slightly disliked the Buddha for accepting this dirty coarse cloth. The Buddha knew the thoughts of the assembly and told them, 'I see that in this gathering, there is no purer and greater almsgiving than this.' Because of the person who gave alms with the coarse cloth. When the assembly heard this, they were all shocked. The lady was very happy and immediately took off the gorgeous ornaments, necklaces, and precious clothes she was wearing and gave them to Tandani. The king was also very happy and took off his clothes and gave them to her husband, ordering him to come to the assembly. The Buddha told Ananda, 'Do you want to know who the poor woman Tandani was at that time? She is the current Sukri Bhiksuni (nun). Because of her pure heart in giving alms with the coarse cloth at that time, in the places where she was born for ninety-one kalpas, she was always born with coarse cloth and lacked nothing.' (From the seventh volume of the 'Damamūka Nidāna Sūtra'). Bhadrakapila was forced by the king, his heart was without...
染三
俱薩羅國。波斯匿王。聞跋陀迦毗羅出家。即請入宮。夏四月安居共止一處。王到園中。語守門人言。汝好守門。莫令是比丘尼出。守門人作是念。是比丘尼樂住不走。時守門人有餘因緣。比丘尼著夫人被服從門而出。遙到祇桓。聽佛說法。佛遙見言。善來跋陀迦毗羅。即失夫人被服。頭髮自落袈裟著身作比丘尼。到佛所頭面禮佛。佛為說四如意足力。時比丘尼得神足力。是時王聞跋陀迦毗羅女走去。便將兵眾圍繞比丘眾。及圍繞比丘尼坊。是比丘尼便飛虛空。王仰看。即生悔心。我云何乃污阿羅漢比丘尼。心悶躄地向比丘尼悔過。寺中比丘尼驅令出去。答曰。我無愛慾心。諸比丘尼云。汝夏四月共王殿中。云何無愛。以事白佛。佛知故問。是比丘尼。汝實受細滑不。答言。世尊我云何當受。我覺是細滑如熱鐵入身。佛言。汝若無受細滑心無罪(出十誦律善誦卷第二)。
華色得道后臥婆羅門竊行不凈四
佛在舍衛城。爾時優善那邑。有年少居士。出行遊戲。見一女人。名蓮華色。色如姚李。女相具足。情相敬重。即娉為婦。其後少時婦便有身。送歸其家。月滿生女。以婦在產不復附近。遂乃私竊通於其母。蓮華既知便委去。夫婦道絕恐累父母。顧愍嬰孩吞忍恥愧。還於夫家。養女八歲然後
【現代漢語翻譯】 現代漢語譯本 染三
在俱薩羅國（Kosala，古印度十六雄國之一）。波斯匿王（Pasenadi，俱薩羅國國王）聽聞跋陀迦毗羅（Bhaddā Kapilānī，一位比丘尼的名字）出家，便邀請她入宮，在夏季四個月的安居期間與她同住一處。國王來到園中，告訴守門人說：『你好好守門，不要讓這位比丘尼出去。』守門人這樣想著：『這位比丘尼喜歡住在這裡，不會走的。』當時守門人有其他事情，比丘尼穿著王后的衣服從門而出，遠遠地來到祇桓（Jetavana，祇樹給孤獨園），聽佛陀說法。佛陀遠遠地看見她，說道：『善來，跋陀迦毗羅。』她立刻失去了王后的衣服，頭髮自然脫落，袈裟穿在身上，成為比丘尼。她來到佛陀面前，頂禮佛陀。佛陀為她說四如意足力（catu-iddhipāda，四種能達成願望的禪定力量）。當時這位比丘尼獲得了神足力（iddhi-pāda，超自然力量）。這時國王聽聞跋陀迦毗羅女逃走了，便帶領軍隊包圍了比丘眾，以及比丘尼的住所。這位比丘尼便飛向虛空。國王仰頭觀看，立刻生起悔恨之心：『我怎麼能玷污阿羅漢（Arhat，已證悟的聖者）比丘尼呢？』他心中煩悶，倒在地上，向比丘尼懺悔過錯。寺中的比丘尼驅趕她出去，她回答說：『我沒有愛慾之心。』諸位比丘尼說：『你夏季四個月與國王在殿中，怎麼會沒有愛慾呢？』她們將此事稟告佛陀。佛陀明知故問：『這位比丘尼，你真的接受了細滑的觸感嗎？』她回答說：『世尊，我怎麼會接受呢？我感覺這細滑的觸感如同熱鐵進入身體。』佛陀說：『你若沒有接受細滑的觸感的心，就沒有罪過。』（出自《十誦律·善誦卷第二》）
華色得道后臥婆羅門竊行不凈四
佛陀在舍衛城（Śrāvastī，古印度城市）。當時優善那邑（Ujjain，古印度城市）有一位年輕的居士，外出遊玩，看見一位女人，名叫蓮華（Lotus，比喻純潔）。（*如姚李，形容女子美麗，像姚姬和李夫人一樣）。這位女子相貌端莊，情意相敬重，便聘娶她為妻。其後不久，妻子便懷孕了，送回她的孃家。月滿生下女兒。因為妻子在生產，不再親近，於是私下與她的母親通姦。蓮華知道后便離開了，夫婦關係斷絕，擔心連累父母，顧念著幼小的孩子，吞忍著恥辱和愧疚，回到夫家。撫養女兒八年後，然後
【English Translation】 English version Dye Three
In the country of Kosala. King Pasenadi, upon hearing that Bhaddā Kapilānī had become a nun, invited her into the palace and resided with her in the same place during the four-month summer retreat. The king went to the garden and told the gatekeeper, 'Guard the gate well, do not let this bhikkhuni (nun) leave.' The gatekeeper thought, 'This bhikkhuni enjoys staying here and will not leave.' At that time, the gatekeeper had other matters to attend to. The bhikkhuni, wearing the queen's clothes, went out through the gate and traveled far to Jetavana, to listen to the Buddha's teachings. The Buddha saw her from afar and said, 'Welcome, Bhaddā Kapilānī.' Immediately, she lost the queen's clothes, her hair naturally fell off, and she was clothed in a robe, becoming a bhikkhuni. She came before the Buddha and prostrated herself. The Buddha taught her the four paths to spiritual power (catu-iddhipāda). At that time, this bhikkhuni attained supernatural powers (iddhi-pāda). Then the king heard that Bhaddā Kapilānī had run away, so he led his troops to surround the community of monks and the nunnery. This bhikkhuni then flew into the sky. The king looked up and immediately felt remorse, 'How could I defile an Arhat (enlightened being) bhikkhuni?' He felt distressed, collapsed to the ground, and repented to the bhikkhuni. The bhikkhunis in the monastery drove her out, and she replied, 'I have no lustful desires.' The bhikkhunis said, 'You were with the king in the palace for four months during the summer, how could you have no lust?' They reported this matter to the Buddha. The Buddha, knowing the truth, asked, 'Bhikkhuni, did you actually experience sensual pleasure?' She replied, 'Venerable One, how could I? I felt that sensual pleasure was like hot iron entering my body.' The Buddha said, 'If you had no mind to receive sensual pleasure, you are without fault.' (From the Shisonglü · Shansongjuan Second)
After Huase Attained the Dao, She Slept with a Brahmin Who Secretly Committed Impurity Four
The Buddha was in Śrāvastī. At that time, in the city of Ujjain, there was a young householder who went out for leisure and saw a woman named Lotus. (*Like Yao and Li, describing a woman's beauty, like Yao Ji and Lady Li). This woman had a dignified appearance and mutual respect, so he hired her as his wife. Soon after, his wife became pregnant and was sent back to her parents' home. After the full month, she gave birth to a daughter. Because his wife was in confinement, he no longer approached her and secretly had an affair with her mother. When Lotus found out, she left, and the relationship between husband and wife was severed. Fearing that she would implicate her parents, and pitying her young child, she swallowed her shame and returned to her husband's house. She raised her daughter for eight years, and then
乃去。至波羅奈。飢渴疲極。於水邊坐。時彼長者。出行遊觀。見之愛重即問。卿所居父母氏族今為系誰。而獨在此。蓮華色言。我某氏女。今無所屬。長者復問。若無所屬。能作我正室不。答言女人有夫。何為不可。即便載歸拜為正婦。蓮華色料理其家。允和小大。夫婦相重至於八年。爾時長者語其婦言。我有出息在。優善那邑不復責斂。於今八年。考計生長乃有億數。今往責之與汝暫別。婦言。彼邑風俗女人放逸。君今自往或失丈夫操。答言。吾雖短昧不至此亂。婦復言。若必爾宜去。思聞一誓。答言。甚善。若發邪心與念同滅。於是別去。到于彼邑。責斂處多遂經年載。思室漸深。我若邪淫乃負本誓。更取別室不為違信。於是推訪遇見一女。顏容雅妙視瞻不邪。甚相敬愛。便往求婚。父以長者才明大富。歡喜與之。責斂既畢將還本國。安處別宅。然後乃歸。晨出暮反異於平昔。蓮華怪之。密問從人。從人答。有少婦。其夫暮還。蓮華色問。君有新室。何故藏隱不令我見。答言。恐卿見恨是故留外。婦言。我無嫌妒。神明監識。便可呼歸。助君料理。即便將還。乃是其女。母子相見不復相識。后因沐頭諦觀形相。乃疑是女。便問鄉邦父母姓族。女具以答。爾乃知之。母驚惋曰。昔與母共夫。今與女同婿。生死迷亂
乃至於此。不斷愛慾出家學道。如此倒惑何由得息。便委而去。到祇洹門。飢渴疲極坐一樹下。爾時世尊。與大眾圍繞說法。蓮華色見眾人多。謂是節會。當有飲食。便入精舍。見佛世尊為眾說法。聞法開解飢渴消除。於是世尊。遍觀眾會誰應得度。唯蓮華色應得道果。即說苦集滅道。便於坐上遠塵離垢得法眼凈。既得果已。一心合掌向佛而住。佛說法已。眾會各還。時蓮華色前禮佛足長跪合掌白言。于佛法中愿得出家。佛即許之。告波阇波提比丘尼。汝今可度此女為道。即度出家受具足戒。勤行精進逮成羅漢。具八解脫。顏容光發倍勝於昔。入城乞食。一婆羅門見生染樂。心作是念。此比丘尼今不可得。當尋其住處方便圖之。后復行乞食。彼婆羅門於後逃入伏其床下。是日諸比丘尼。竟夜說法疲極。還房仰臥熟眠。於是婆羅門從床下出。作不凈行。時比丘尼即踴升虛空。時婆羅門便於床上生入地獄(出彌沙塞律第五卷)。
蓮華淫女見化人聞說法意解五
佛在羅閱祇耆阇崛山。有一淫女。名曰蓮華。善心自生便棄世事。作比丘尼。即詣山中行到佛所。未至中道有流泉水。女因飲水澡手自觀。見其面像姿妍無比。即便念言。云何自棄作沙門耶。且當少時快我私情。尋即還家。佛知蓮華應當得度。化作婦人
【現代漢語翻譯】 現代漢語譯本：乃至如此。不斷絕愛慾而出家學道，這樣的顛倒迷惑如何能夠止息？於是她便離開了，來到祇洹（Jetavana，佛教寺院）的門口。她飢渴疲憊，坐在一棵樹下。當時，世尊（Bhagavan，對佛的尊稱）正與大眾圍繞著說法。蓮華色（Utpalavarna，比丘尼的名字）看到人很多，以為是有什麼節日聚會，應該有飲食。便進入精舍（Vihara，佛教寺院）。見到佛世尊正在為大眾說法，聽聞佛法后，心開意解，飢渴也消除了。於是世尊遍觀大眾，看誰應該得度，發現只有蓮華色應該得到道果。便為她說苦集滅道（Four Noble Truths，佛教基本教義）。她當即在座位上遠離塵垢，得到法眼凈（Dharma-caksu，證悟的境界）。得到果位后，她一心合掌，面向佛陀站立。佛陀說法完畢，大眾各自離去。這時，蓮華色上前禮拜佛足，長跪合掌說道：『在佛法中，我希望能夠出家。』佛陀便答應了她，告訴波阇波提比丘尼（Prajapati，佛陀的姨母，第一位比丘尼）：『你現在可以度這位女子出家。』於是就度她出家，受具足戒（full monastic vows）。她勤奮修行，最終證得阿羅漢果（Arhat，佛教修行最高果位），具足八解脫（Eight Deliverances）。她的容顏光彩煥發，比以前更加美麗。她入城乞食，一位婆羅門（Brahmin，印度教祭司）見到她，心生愛慕。心想：『這位比丘尼現在無法得到，應當尋找她的住處，伺機圖謀。』後來她再次去乞食，那位婆羅門偷偷地逃入她的房間，藏在床下。這天，眾比丘尼整夜說法，疲憊不堪，回到房間仰臥熟睡。於是，婆羅門從床下出來，對她做了不凈之事。當時，這位比丘尼立刻踴身升到虛空之中。而那位婆羅門當即在床上墮入地獄。（出自《彌沙塞律》第五卷） 蓮華（Utpalavarna，比丘尼的名字）見到化人，聽聞說法，心意開解。 佛陀在羅閱祇（Rajagrha，古印度城市）的耆阇崛山（Grdhrakuta，靈鷲山）上。有一位女子，名叫蓮華（Utpalavarna，比丘尼的名字）。她善心自生，便捨棄世俗之事，想做比丘尼。於是前往山中，走到佛陀所在之處。未到半路，有一處流動的泉水。這位女子因為飲水洗手，自己觀看自己的容貌，發現自己容貌美麗無比。便心想：『為何要自己捨棄美貌去做沙門（Sramana，出家人）呢？不如暫時享受我的私情。』隨即就回家了。佛陀知道蓮華應該被度化，便化作一位婦人。
【English Translation】 English version: Thus it was. Without ceasing her attachment and desire, she renounced the world and studied the Dharma. How could such inverted delusion be stopped? So she left and arrived at the gate of Jetavana (Buddhist monastery). Hungry, thirsty, and exhausted, she sat under a tree. At that time, the World-Honored One (Bhagavan, a respectful title for the Buddha) was surrounded by a large assembly, expounding the Dharma. Utpalavarna (name of a Bhikkhuni) saw the large crowd and thought it was a festival gathering, and there should be food and drink. She entered the Vihara (Buddhist monastery) and saw the World-Honored Buddha expounding the Dharma to the assembly. Hearing the Dharma, her mind opened and she understood, and her hunger and thirst disappeared. Then the World-Honored One surveyed the assembly to see who should be liberated, and found that only Utpalavarna should attain the fruit of the Path. He then spoke of the Four Noble Truths (basic Buddhist teachings). Immediately, in her seat, she was freed from defilements and attained the pure Dharma-eye (Dharma-caksu, a state of enlightenment). Having attained the fruit, she single-mindedly joined her palms and stood facing the Buddha. After the Buddha finished speaking the Dharma, the assembly dispersed. At this time, Utpalavarna stepped forward, prostrated herself at the Buddha's feet, knelt with palms joined, and said: 'In the Buddha's Dharma, I wish to renounce the world.' The Buddha then granted her request and told Prajapati Bhikkhuni (Buddha's aunt, the first Bhikkhuni): 'You may now ordain this woman.' So she was ordained and received the full monastic vows. She diligently practiced and attained the state of Arhat (the highest state of Buddhist practice), possessing the Eight Deliverances. Her countenance shone with radiance, surpassing her former beauty. She entered the city to beg for food. A Brahmin (Hindu priest) saw her and was filled with lust. He thought to himself: 'This Bhikkhuni cannot be obtained now, I should find her dwelling place and devise a plan.' Later, she went begging for food again. That Brahmin secretly entered her room and hid under her bed. That day, the Bhikkhunis had been expounding the Dharma all night and were exhausted. They returned to their rooms and lay down to sleep soundly. Then the Brahmin came out from under the bed and committed an impure act. At that moment, the Bhikkhuni immediately rose up into the sky. And the Brahmin immediately fell into hell on the bed. (From the Fifth Volume of the Mulasarvastivada Vinaya) Utpalavarna (name of a Bhikkhuni) saw a manifested being, heard the Dharma, and her mind was enlightened. The Buddha was on Grdhrakuta Mountain (Vulture Peak) in Rajagrha (ancient Indian city). There was a woman named Utpalavarna (name of a Bhikkhuni). Her good heart arose spontaneously, and she abandoned worldly affairs, wanting to become a Bhikkhuni. So she went to the mountain, heading towards the place where the Buddha was. Before reaching halfway, there was a flowing spring. The woman drank water and washed her hands, and looked at her own face, finding her appearance incomparably beautiful. She then thought: 'Why should I abandon my beauty to become a Sramana (ascetic)? I should enjoy my personal desires for a while.' Then she immediately returned home. The Buddha knew that Utpalavarna should be liberated, so he transformed himself into a woman.
端正絕世。勝蓮華女。尋路而來。蓮華見之。心甚愛敬。即問化人。從何所來。夫主中外皆在何許。云何獨行而無將從。化人答言。從城中來欲還歸家。雖不相識可俱還到向泉水上。蓮華言善。二人俱還到泉水上。陳意委曲。化人睡臥。枕蓮華膝。須臾之頃忽然命絕。膀脹臭爛腹膭蟲出。齒落髮墮肌體解散。蓮華見之心大驚怖。云何好人忽便無常。此人尚爾我豈得久。怖當詣佛精進學道。即至佛所。五體投地作禮自說。佛告蓮華。女人有四事。不可恃怙。一者少壯會當歸老。二者強健會當歸死。三者六親歡娛會當別離。四者財寶積聚要當分散。蓮華聞法欣然解釋。得阿羅漢(出蓮華女經)。
五百婆羅門女聞法開悟六
舍衛國東南海中有臺。上有華香樹木清凈。有婆羅門女五百人。奉事異道意甚精進不知有佛。時諸女自相謂曰。我等稟形生為女人。從少至老為三事所鑒不得自由。命又短促形如幻化當復死亡。不如共至香華臺上。採取香華精進持齋。降屈梵天當從求愿。愿生梵天長壽不死。又得自在無有鑑忌。離諸罪對無復憂患。即赍供具往至臺上。採取華香奉事梵天。一心持齋愿屈尊神。佛見其心應可化度。即與大眾飛昇虛空。往至臺上坐于樹下。諸女喜謂。是梵天自相慶慰得我所愿矣。時一天人語諸女
【現代漢語翻譯】 現代漢語譯本：端正絕世的勝蓮華女（一位美麗出衆的女子，名字叫勝蓮華），正在尋找道路。蓮華（另一位女子，名字叫蓮華）見到她，心中非常喜愛和尊敬，便問化人（由佛菩薩變化而來的人）從哪裡來，丈夫和家眷都在哪裡，為何獨自一人行走而沒有隨從。化人回答說，從城中來，想要回家。雖然不相識，可以一起回到向泉水邊。蓮華說好。兩人一同回到泉水邊。蓮華詳細地陳述了自己的心意，化人便睡臥，枕在蓮華的膝上。須臾之間，忽然命絕。身體膨脹腐爛，腹部腫脹，蟲子爬出，牙齒脫落，頭髮掉落，肌體解散。蓮華見到后，心中非常驚恐，心想：『這麼好的人，忽然就無常了，我豈能長久？』於是害怕地想要去拜見佛陀，精進地學習佛法。隨即來到佛陀處所，五體投地頂禮，並述說了自己的經歷。佛陀告訴蓮華：『女人有四件事，不可依賴。一是年少力壯，終將衰老；二是身體強健，終將死亡；三是六親眷屬，歡聚終將離別；四是財寶積聚，終將分散。』蓮華聽聞佛法，欣然開悟，證得阿羅漢果（出自《蓮華女經》）。
五百婆羅門女聞法開悟
在舍衛國東南方的海中，有一座高臺，臺上生長著香華樹木，環境清凈。有五百位婆羅門女子，信奉其他宗教，非常精進，不知道有佛陀。當時，這些女子互相說道：『我們生為女人，從小到老，受到三種事情的限制，不得自由。生命又短暫，形體如幻化，終將死亡。不如一同前往香華臺，採摘香華，精進持齋，降伏梵天，向他祈求，愿能往生梵天，長壽不死，又能自在，沒有限制，遠離各種罪惡，沒有憂患。』於是攜帶供具前往高臺，採摘香華，供奉梵天，一心持齋，希望梵天降臨。佛陀見到她們的心念，認為可以教化，便與大眾一同飛昇到空中，來到高臺上，坐在樹下。眾女子高興地認為，這是梵天降臨，互相慶賀，認為實現了自己的願望。這時，一位天人告訴眾女子
【English Translation】 English version: The upright and peerless Su Sheng Lian Hua Nu (a beautiful and outstanding woman named Su Sheng Lian Hua), was searching for a path. Lian Hua (another woman named Lian Hua) saw her and felt great love and respect in her heart. She asked the transformation person (a person transformed by a Buddha or Bodhisattva) where she came from, where her husband and family were, and why she was traveling alone without attendants. The transformation person replied that she came from the city and wanted to return home. Although they did not know each other, they could return together to the Xiang Spring. Lian Hua agreed. The two returned together to the Xiang Spring. Lian Hua explained her intentions in detail, and the transformation person fell asleep, resting her head on Lian Hua's lap. In a short while, she suddenly died. Her body swelled and rotted, her abdomen bloated, worms crawled out, her teeth fell out, her hair fell out, and her body disintegrated. When Lian Hua saw this, she was greatly frightened, thinking: 'Such a good person suddenly became impermanent, how can I last long?' Frightened, she wanted to go to see the Buddha and diligently study the Dharma. She immediately went to the Buddha's place, prostrated herself on the ground, and told of her experience. The Buddha told Lian Hua: 'Women have four things that they cannot rely on. First, youth and strength will eventually turn to old age; second, health will eventually turn to death; third, family and friends will eventually be separated; fourth, accumulated wealth will eventually be scattered.' Lian Hua heard the Dharma, was delighted and enlightened, and attained the state of Arhat (from the Lotus Woman Sutra).
Five Hundred Brahmin Women Hear the Dharma and Become Enlightened
In the sea southeast of Shravasti (ancient Indian city), there is a platform. On the platform grow fragrant flowers and trees, and the environment is pure. There are five hundred Brahmin women who worship other religions and are very diligent, not knowing that there is a Buddha. At that time, these women said to each other: 'We are born as women, and from youth to old age, we are restricted by three things and have no freedom. Life is short, and the body is like an illusion, and we will eventually die. It is better to go together to the Fragrant Flower Platform, pick fragrant flowers, diligently observe the precepts, subdue Brahma (Hindu god), and pray to him, wishing to be reborn in Brahma's heaven, to have longevity and immortality, to be free, without restrictions, to be free from all sins, and to have no worries.' So they carried offerings to the platform, picked fragrant flowers, and offered them to Brahma, wholeheartedly observing the precepts, hoping that Brahma would descend. The Buddha saw their thoughts and thought that they could be taught, so he ascended into the air with the assembly, came to the platform, and sat under the tree. The women were happy and thought that this was Brahma descending, and congratulated each other, thinking that their wishes had been fulfilled. At this time, a Deva (god) told the women
言。此非梵天。是三界最尊。號名為佛。度人無量。諸女白佛言。我等多垢今為女人。求離鑒撿愿生梵天。佛言。諸女善利乃發此愿。世有二事其報明審。為善受福為惡受殃。世間之苦天上之樂。有為之煩無為之寂。誰能選擇求其真者。善哉諸女。乃有名志。於是世尊。即說偈言。
孰能擇地 舍鑒取天 誰說法句 如擇善華 知世壞論 幻法忽有 斷魔華開 不睹死生
諸女聞偈。愿學真道為比丘尼。頭髮自墮法衣具足。思惟寂定。即得羅漢道(出法句譬喻經第三卷)。
婆羅門尼請優陀夷慢不聞法七
優陀夷。往拘薩羅國。到毗紐迦亶延氏婆羅門尼庵羅園中住。尼諸弟子游行採薪。至庵羅園中。見優陀夷坐一樹下容貌端正諸根寂靜。心意安諦成就第一調伏。往詣其所問訊退坐。時優陀夷為諸年少種種說法。勸勵已默然。彼諸年少聞法歡喜。擔持束薪還至尼所。白言和上。園中有沙門。姓瞿曇氏。極善說法。尼語弟子言。汝可往請明此飯食。時諸弟子受教往請。尊者默然。還白和上。尊者受請。時優陀夷夜過。著衣持缽往詣尼舍。尼遙見來。敷座請坐。設種種飲食。自手供養豐美滿足。澡嗽洗缽還就本座。婆羅門尼著好革屣。以衣覆頭別施高床。現傲慢相。語優陀夷言。欲有
【現代漢語翻譯】 現代漢語譯本：佛說：『這不是梵天（Brahmā，印度教的創造之神），而是三界中最受尊敬的，名為佛陀（Buddha，覺悟者），度化了無量眾生。』眾女子對佛說：『我們罪業深重，今生為女人，祈求脫離污穢，希望往生梵天。』佛說：『各位女子，你們能發起這樣的願望非常好。世間有兩件事，其報應非常明顯：行善得福，作惡受罪。世間的苦難和天上的快樂，有為法的煩惱和無為法的寂靜，誰能選擇並追求真理呢？各位女子，你們有這樣的志向真是太好了。』於是世尊就說了這首偈語： 『誰能選擇凈土，捨棄污穢而求生天界？誰能像選擇美好的花朵一樣，宣說佛法的真諦？明白世間的虛幻不實，如幻如化的事物轉瞬即逝。斷除魔障，開啟智慧之花，不再經歷生死輪迴。』 眾女子聽了偈語，發願學習真正的佛法，成為比丘尼（bhikkhunī，佛教女出家人）。頭髮自然脫落，袈裟等法衣自然具足。通過思維禪定，立即證得了阿羅漢（Arhat，已證悟者）的果位。（出自《法句譬喻經》第三卷） 婆羅門尼（Brahmani，婆羅門種姓的女子）請優陀夷（Udayi，佛陀的弟子）應供，但因傲慢而不聽聞佛法七次。 優陀夷前往拘薩羅國（Kosala，古印度十六雄國之一），到達毗紐迦亶延氏（Vinihukatandayani，人名）婆羅門尼的庵羅園（Amra Garden，芒果園）中居住。婆羅門尼的弟子們去採柴，來到庵羅園中，看見優陀夷坐在一棵樹下，容貌端正，諸根寂靜，心意安定，成就了最高的調伏。她們走到優陀夷面前問訊，然後退坐一旁。這時，優陀夷為這些年輕人宣講各種佛法，勸勉他們，然後默然不語。這些年輕人聽了佛法，非常歡喜，擔著柴回到婆羅門尼那裡，稟告說：『和上（Upajjhaya，親教師），園中有一位沙門（Sramana，出家修行者），姓瞿曇（Gotama，釋迦牟尼佛的姓），非常善於說法。』婆羅門尼對弟子們說：『你們可以去邀請他明天來應供。』弟子們接受了教導，前去邀請，尊者優陀夷默然應允。弟子們回來稟告婆羅門尼說：『尊者接受了邀請。』到了晚上，優陀夷穿好衣服，拿著缽，前往婆羅門尼的住所。婆羅門尼遠遠地看見他來了，就鋪設座位請他坐下，準備了各種飲食，親自供養，非常豐盛。優陀夷洗手漱口，洗凈缽，回到原來的座位。婆羅門尼穿著漂亮的皮鞋，用衣服蓋住頭，另外設定高高的床座，顯出傲慢的樣子，對優陀夷說：『您想……』
【English Translation】 English version: The Buddha said, 'This is not Brahmā (the creator god in Hinduism), but the most honored in the Three Realms, named Buddha (the Awakened One), who has liberated countless beings.' The women said to the Buddha, 'We are burdened with heavy karma and are women in this life. We pray to be free from defilement and hope to be reborn in Brahmā's heaven.' The Buddha said, 'Good indeed, ladies, that you have made such a vow. There are two things in the world, the consequences of which are very clear: doing good brings blessings, and doing evil brings suffering. The suffering of the world and the joy of heaven, the煩惱(troubles) of conditioned existence and the寂(stillness) of unconditioned existence, who can choose and seek the truth? Excellent, ladies, that you have such aspirations.' Then the World-Honored One spoke this verse: 'Who can choose the pure land, abandoning defilement to seek rebirth in heaven? Who can proclaim the true essence of the Dharma, like selecting beautiful flowers? Understanding the illusory nature of the world, the transient nature of phenomena. Cutting off the 魔(demons), opening the flower of wisdom, no longer experiencing the cycle of birth and death.' Having heard the verse, the women vowed to study the true Dharma and become bhikkhunīs (Buddhist nuns). Their hair naturally fell off, and the robes and other monastic garments naturally appeared. Through contemplation and meditation, they immediately attained the state of Arhat (enlightened being). (From the Dharmapada-upamana Sutra, Volume 3) The Brahmani (a woman of the Brahmin caste) invited Udayi (a disciple of the Buddha) for alms, but due to arrogance, she did not listen to the Dharma seven times. Udayi went to the Kosala (an ancient Indian kingdom) country and arrived at the Amra Garden (mango garden) of the Brahmani Vinihukatandayani (a personal name). The Brahmani's disciples went to collect firewood and came to the Amra Garden, where they saw Udayi sitting under a tree, with a dignified appearance, his senses stilled, his mind at peace, and having achieved the highest training. They went to Udayi, greeted him, and then sat to one side. At this time, Udayi preached various aspects of the Dharma to the young people, encouraged them, and then remained silent. The young people listened to the Dharma and were very happy. They carried the firewood back to the Brahmani and reported, 'Upajjhaya (preceptor), there is a Sramana (ascetic), named Gotama (the family name of Shakyamuni Buddha), in the garden who is very good at teaching the Dharma.' The Brahmani said to her disciples, 'You can invite him to come for alms tomorrow.' The disciples accepted the instruction and went to invite him. The Venerable Udayi silently accepted. The disciples returned and reported to the Brahmani, 'The Venerable One has accepted the invitation.' In the evening, Udayi put on his robes, took his bowl, and went to the Brahmani's residence. The Brahmani saw him coming from afar, so she prepared a seat and invited him to sit down, prepared various foods, and personally offered them, very generously. Udayi washed his hands and mouth, cleaned his bowl, and returned to his original seat. The Brahmani wore beautiful leather shoes, covered her head with a cloth, and set up a high seat separately, showing an arrogant appearance, and said to Udayi, 'You want to...'
所問。寧有閑暇見答與不。答言。姊妹今非是時。明日弟子。復至園中採薪聽法。還白和上。尼復遣請食如前三反。乃至請法。答言非時。諸弟子言。和上尼不恭敬坐。彼云何說。和上尼言。若如是者更為我請。受教更請。供養如前。時和上尼。知食訖已。脫革屣上服更坐卑床。恭敬白言。欲有所問。寧見答不。答言。但問當為汝說。彼即問言。云何有說苦樂自作。復言苦樂他作。復言苦樂自他作。復言苦樂非自非他作。答言。姊妹阿羅訶說。苦樂異生。復問。其義云何。答言。彼其因緣生諸苦樂。復言。我今問汝。隨意答我。有眼不。答言有。有色不。答言有。有眼識眼觸觸因緣生受內覺若苦若樂不苦不樂不。答言如是。優陀夷言。此是阿羅訶說。從其因緣生於苦樂。尊者說是法時。婆羅門尼遠塵離垢得法眼凈。從坐起正衣服。恭敬合掌白尊者言。我今日超入決定。我從今日歸依佛法僧。盡壽依三寶(出憂陀夷坐樹寂靜調伏經)。
差摩蓮華遇強暴人脫眼獲免八
昔舍衛城。名拘薩國。有諸放逸淫亂之眾。專為兇惡。時國中諸比丘尼。樹下精專思惟正道不捨心懷。比丘尼中智慧第一。名曰差摩。神足第一。名蓮華鮮。各有德行威神巍巍。時天小熱俱行洗浴。詣流水側。兇眾遙見即生噁心。淫意隆崇欲以
【現代漢語翻譯】 現代漢語譯本： 尼姑問道：『您現在有空回答我的問題嗎？』 回答說：『師姐，現在不是時候。明天弟子會再去園中採柴，聽您說法。』 （弟子）回去稟告和尚，尼姑再次派人來請，供養如前三次，乃至請求說法，（和尚）都回答說『不是時候』。 眾弟子說：『和尚，尼姑不恭敬地坐著，她怎麼能說法呢？』 和尚說：『如果是這樣，你們再為我請她。』 （弟子）接受教誨，再次去請，供養如前。 這時，和尚尼姑知道（和尚）已經用完齋飯，脫下革屣，換上上衣，坐到低矮的床上，恭敬地說道：『我想請教一些問題，您願意回答嗎？』 回答說：『但問無妨，我當爲你解說。』 她隨即問道：『為什麼有人說苦樂是自己造成的？又有人說苦樂是他人造成的？又有人說苦樂是自己和他人共同造成的？又有人說苦樂既不是自己造成的也不是他人造成的？』 回答說：『師姐，阿羅訶（Alara Kalama，一位哲學家）說，苦樂是異生的。』 （尼姑）又問：『這其中的道理是什麼？』 回答說：『那是由於因緣而產生各種苦樂。』 （尼姑）又說：『我現在問您，請您隨意回答我。有眼睛嗎？』 回答說：『有。』 『有色塵嗎？』 回答說：『有。』 『有眼識，眼觸，由觸的因緣而生起的感受，內在的覺受，是苦、是樂、是不苦不樂嗎？』 回答說：『是的。』 優陀夷（Udayi，人名）說：『這就是阿羅訶（Alara Kalama）所說的，從因緣而生苦樂。』 尊者（指優陀夷）說此法時，婆羅門尼（Brahmani，婆羅門種姓的尼姑）遠離塵垢，獲得清凈的法眼。 從座位上起身，整理好衣服，恭敬地合掌對尊者說：『我今天超越進入了決定（的境界）。我從今天起皈依佛、法、僧，盡我一生都依靠三寶。』（出自《憂陀夷坐樹寂靜調伏經》）。
差摩（Chamma，人名）蓮華鮮（Uppalavanna，人名）遇**人脫眼獲免八難
過去在舍衛城（Savatthi，城市名），屬於拘薩羅國（Kosala，國名）。那裡有一些放逸的**之眾，專門做兇惡的事情。 當時國中的比丘尼（Bhikkhuni，女性出家人），在樹下精進專一地思惟正道，不捨棄內心的追求。 比丘尼中智慧第一的，名叫差摩（Chamma）。神足第一的，名叫蓮華鮮（Uppalavanna）。她們各自具有德行，威神巍巍。 當時天氣稍微炎熱，她們一同去洗浴，來到流水旁邊。兇惡之徒遠遠看見她們，立即生起邪惡之心，淫慾高漲，想要對她們……
【English Translation】 English version: The nun asked: 'Do you have the leisure to answer my questions?' He replied: 'Sister, now is not the time. Tomorrow, this disciple will go to the garden again to gather firewood and listen to your teachings.' (The disciple) returned and reported to the monk. The nun sent someone to invite him again, offering the same offerings as before, and even requesting him to teach the Dharma, but (the monk) replied, 'It is not the time.' The disciples said: 'Monk, the nun is sitting disrespectfully. How can she teach the Dharma?' The monk said: 'If that is the case, then invite her again for me.' (The disciples) accepted the teaching and invited her again, offering the same offerings as before. At this time, the monk-nun knew that (the monk) had finished his meal, took off his leather shoes, changed into his upper garment, and sat on a low bed. Respectfully, she said: 'I would like to ask some questions. Are you willing to answer them?' He replied: 'Just ask, and I will explain it to you.' She then asked: 'Why do some say that suffering and happiness are self-made? And some say that suffering and happiness are made by others? And some say that suffering and happiness are made by both oneself and others? And some say that suffering and happiness are made by neither oneself nor others?' He replied: 'Sister, Alara Kalama (Alara Kalama, a philosopher) said that suffering and happiness are born differently.' (The nun) asked again: 'What is the meaning of this?' He replied: 'That is because of the conditions that give rise to various sufferings and happiness.' (The nun) said again: 'I am now asking you, please answer me freely. Do you have eyes?' He replied: 'Yes.' 'Is there form (rupa)?' He replied: 'Yes.' 'Is there eye-consciousness, eye-contact, and the feelings arising from the conditions of contact, the inner sensations, whether they are suffering, happiness, or neither suffering nor happiness?' He replied: 'Yes.' Udayi (Udayi, a personal name) said: 'This is what Alara Kalama (Alara Kalama) said, that suffering and happiness arise from conditions.' When the Venerable (referring to Udayi) spoke this Dharma, the Brahmani (Brahmani, a nun of the Brahmin caste) was freed from defilements and obtained the pure Dharma eye. She rose from her seat, adjusted her clothes, and respectfully put her palms together, saying to the Venerable: 'Today, I have transcended and entered into certainty (a state of realization). From today onwards, I take refuge in the Buddha, the Dharma, and the Sangha, and I will rely on the Three Jewels for the rest of my life.' (From the Udayi Sitting Tree Tranquility Subduing Sutra).
Chamma (Chamma, a personal name) and Uppalavanna (Uppalavanna, a personal name) Encounter ** People, Escape Eye Loss and Avoid Eight Difficulties
In the past, in Savatthi (Savatthi, a city name), which belonged to the Kosala Kingdom (Kosala, a kingdom name), there were some dissolute ** people who specialized in doing evil. At that time, the Bhikkhunis (Bhikkhuni, female renunciates) in the country diligently and single-mindedly contemplated the right path under the trees, without abandoning their inner aspirations. Among the Bhikkhunis, the one who was foremost in wisdom was named Chamma (Chamma). The one who was foremost in psychic powers was named Uppalavanna (Uppalavanna). Each of them possessed virtues, and their majestic spiritual power was awe-inspiring. At that time, the weather was slightly hot, and they went together to bathe, arriving at the side of a flowing stream. The wicked people saw them from afar and immediately conceived evil intentions, their lustful desires rising, wanting to...
犯之。候比丘尼。適脫衣被入水洗浴。尋前掣衣持著遠處。欲牽犯之。時比丘尼愴然愍之。因脫兩眼著其掌中。以示諸逆。卿所愛我。唯愛面色。已盲無目。何所可好。復示腹胃。身體五藏手腳各異。棄在一面。謂兇眾言。好為何在。逆兇見此。忽然恐怖。知世無常三界如寄。其身化成骨血不凈。無可貪著。尋還衣被。稽首悔過所作無狀。返逆無義愿舍其殃。長跪叉手各受五戒。將至佛所。稽首于地。自責其罪(出生經第四卷又出毗尼)。
毗低羅先慳貪從佛受化悟道九
須達長者有一老母。名毗低羅。勤謹家業掌執庫藏一切委之。須達長者。請佛及僧供給所須。看病比丘多所求索。老母慳貪瞋佛法僧。而作是言。我家長者愚癡迷惑。受沙門術求乞無厭何道之有。作是語已復發惡愿。何時當得不聞佛法僧名。末利夫人聞之。而作是言。云何須達如好蓮華。而立四毒蛇。即敕須達。遣汝婦來。婦到。語言。汝家老婢。惡口誹謗何不驅擯。婦言。佛出多所潤益。何況老婢。夫人聞已心大歡喜。我欲請佛。汝遣婢來。明日佛到。長者遣婢。持滿瓶金摩尼珠蓋。勸助王家供養眾僧。時佛入門。老婢見已心生不喜。即時欲退從狗竇出。狗竇及四方小巷一時閉塞。唯正路開。老母覆面以扇。佛在其前。令扇如鏡無所障
【現代漢語翻譯】 現代漢語譯本： 有人冒犯了一位正在等待的比丘尼（bhikkhuni，佛教女修行者）。當時，這位比丘尼正脫下衣服準備入水洗浴。那人上前搶走她的衣服，拿著跑到遠處，想要強行侵犯她。這時，比丘尼憐憫他，於是挖出自己的雙眼，放在那人的手掌中，以此來告訴這些惡人：『你們愛我，只是愛我的容貌。現在我已經瞎了，沒有眼睛，還有什麼值得你們喜歡的呢？』她又展示了自己的腹部和胃，身體的各個器官、手腳都各自分離，散落在地上，對比丘尼說：『你們所愛的美好在哪裡呢？』這些兇惡的人看到這些，忽然感到恐懼，認識到世事無常，三界（trayo dhātava，欲界、色界、無色界）如同寄居之處，身體化為骨血，並不乾淨，沒有什麼值得貪戀的。於是他們歸還了比丘尼的衣服，叩頭懺悔自己所做的惡行，後悔自己的倒行逆施，願意捨棄罪惡，長跪合掌，各自接受了五戒（pañcaśīlāni，不殺生、不偷盜、不邪淫、不妄語、不飲酒）。然後他們將比丘尼帶到佛陀那裡，叩頭于地，懺悔自己的罪過（出自《出生經》第四卷和《毗尼》）。
毗低羅（Vidura）先前慳吝貪婪，後來受到佛陀的教化而悟道。
須達長者（Sudatta，給孤獨長者）有一位老母親，名叫毗低羅（Vidura）。她勤勞地管理家業，掌管倉庫，一切事務都委託給她。須達長者（Sudatta）邀請佛陀和僧眾，供養他們所需之物。看病的比丘（bhikkhu，佛教男修行者）多有求索。老母親毗低羅（Vidura）慳吝貪婪，對佛法僧產生嗔恨，說道：『我的兒子須達長者（Sudatta）愚癡迷惑，相信沙門（śrāmaṇa，出家修行者）的法術，貪求乞討沒有止境，這有什麼道理呢？』說完這些話后，她又發惡愿：『什麼時候才能聽不到佛法僧的名字呢？』末利夫人（Mallikādevī）聽到這些話后，說道：『為什麼須達（Sudatta）像美好的蓮花一樣，卻養著四條毒蛇？』於是她命令須達（Sudatta）把他的妻子叫來。妻子來到后，末利夫人（Mallikādevī）說道：『你家的老婢女惡語誹謗，為什麼不驅逐她？』妻子回答說：『佛陀出世，利益眾多，何況是一個老婢女呢？』末利夫人（Mallikādevī）聽后，心中非常歡喜，說：『我想要請佛陀，你把那個婢女派來。』第二天，佛陀來到，須達長者（Sudatta）派婢女拿著裝滿金子的瓶子和摩尼寶珠傘蓋，幫助王家供養僧眾。當時，佛陀進入門內，老婢女看到後心中不喜，立刻想要退出去，從狗洞逃走。狗洞和四方的小巷一時都封閉了，只有正路是開著的。老母親用扇子遮住臉，佛陀就在她面前，讓扇子像鏡子一樣無法遮擋。
【English Translation】 English version: Someone trespassed against a bhikkhuni (Buddhist nun) who was waiting. At that time, the bhikkhuni was taking off her clothes to enter the water for bathing. The person went forward, snatched her clothes, and took them far away, intending to assault her. Then, the bhikkhuni felt compassion for him, so she gouged out her own eyes and placed them in his palms, to show these wicked people: 'You love me only for my appearance. Now that I am blind and have no eyes, what is there for you to like?' She then displayed her abdomen and stomach, and each of her body's organs, hands, and feet were separated and scattered on the ground, saying to the wicked crowd: 'Where is the beauty you love?' Upon seeing this, these fierce people suddenly felt fear, realizing that the world is impermanent, and the three realms (trayo dhātava, the desire realm, the form realm, and the formless realm) are like temporary dwellings, and the body is transformed into impure bones and blood, with nothing to be greedy for. So they returned the bhikkhuni's clothes, prostrated and repented for their evil deeds, regretting their perverse actions, and wishing to abandon their sins. They knelt with folded hands and each received the five precepts (pañcaśīlāni, refraining from killing, stealing, sexual misconduct, lying, and intoxicants). Then they brought the bhikkhuni to the Buddha, prostrated on the ground, and confessed their sins (from the fourth volume of the 'Birth Sutra' and the 'Vinaya').
Vidura was previously miserly and greedy, but later was enlightened by the Buddha's teachings.
Sudatta (Anāthapiṇḍika, the benefactor) had an old mother named Vidura. She diligently managed the household affairs, controlled the treasury, and everything was entrusted to her. Sudatta invited the Buddha and the Sangha (community of monks) to provide them with their needs. The sick bhikkhu (Buddhist monk) often made requests. The old mother Vidura was miserly and greedy, and harbored anger towards the Buddha, Dharma, and Sangha, saying: 'My son Sudatta is foolish and deluded, believing in the magic of the śrāmaṇa (ascetic), greedily begging without end, what is the reason for this?' After saying these words, she made an evil vow: 'When will I not hear the names of the Buddha, Dharma, and Sangha?' When Mallikādevī (Queen Mallika) heard these words, she said: 'Why does Sudatta, like a beautiful lotus flower, keep four poisonous snakes?' So she ordered Sudatta to bring his wife. When the wife arrived, Mallikādevī said: 'Your family's old servant slanders with evil words, why not expel her?' The wife replied: 'The Buddha's appearance benefits many, let alone an old servant?' Upon hearing this, Mallikādevī was very happy and said: 'I want to invite the Buddha, send that servant here.' The next day, the Buddha arrived, and Sudatta sent the servant to hold a bottle full of gold and a jeweled parasol, to help the royal family make offerings to the Sangha. At that time, when the Buddha entered the gate, the old servant felt unhappy and immediately wanted to retreat and escape through the dog hole. The dog hole and the surrounding alleys were all blocked at once, only the main road was open. The old mother covered her face with a fan, and the Buddha was in front of her, making the fan like a mirror, unable to block him.
礙。回頭四顧悉皆見佛。低頭伏地及手十指皆化為佛。老母見佛及諸譬喻。除卻八十萬億。雖不起信猶能卻生死之罪。佛見身異。婢走還家入木籠中。白㲲纏頭畏復見佛。佛言。此婢罪重於佛無緣。羅睺羅與其有大緣。當令化之。時羅睺羅承佛威神。入如意定。化身作轉輪聖王。千二百五十比丘化為千子。阿難為典藏臣。難陀為主兵臣。七寶四兵皆悉具足。時金輪寶在虛空中。乘蓮華臺。徑往須達大長者家。夜叉唱言。聖王出世。擯諸惡人。宣揚善法。老母聞已心大歡喜。聖王出者有如意珠。無所求索此當可言。爾時聖王撞鐘鳴鼓乘大寶輿。至須達家。老母見已甚大歡喜。聖王出世多所潤益識別善惡必當不為。沙門所惑從木籠出。敬禮聖王。聖王即遣主寶藏臣。往至女所告。姊妹汝宿有福應。王者相聖王。今者欲以姊妹為玉女寶。老母白言。我身卑賤猶如糞穢。聖王顧問喜慶無量。何所堪任應玉女寶。若見念者。敕我大家。放我令脫。所賜已多。爾時聖王。告須達言。卿家老女眾相巍巍。吾今欲以充玉女寶。須達白言。唯命是從。愿上大王。老婢聞放喜悅非恒。聖王即便以如意珠照耀女面令女自見。如玉女寶。倍大歡喜。而作是言。諸沙門等高談大語。自言有道無一效驗。聖王出世弘利處多。令我老弊如玉女寶。作是
【現代漢語翻譯】 現代漢語譯本： 『礙』。回頭四顧，全都看見佛（Buddha，覺悟者）。低頭伏地，甚至手的十指都化為佛。老婦人看見佛以及各種譬喻，即使不能生起信心，也能消除生死之罪。佛看見自己的身體變得不一樣。婢女跑回家中，躲進木籠里，用白布纏住頭，害怕再次見到佛。佛說：『這個婢女罪孽深重，與佛沒有緣分，但與羅睺羅（Rāhula，佛陀的兒子）有很大的緣分，應當讓他來度化。』當時，羅睺羅憑藉佛的威神之力，進入如意定（一種禪定狀態），化身成為轉輪聖王（Chakravartin，理想的統治者），一千二百五十個比丘（bhiksu，出家修行的僧人）化為一千個兒子，阿難（Ānanda，佛陀的十大弟子之一）擔任典藏臣，難陀（Nanda，佛陀的弟弟）擔任主兵臣，七寶（七種珍寶）和四兵（步兵、騎兵、車兵、弓兵）全都具備。當時，金輪寶（象徵轉輪聖王統治的寶物）在虛空中，乘坐蓮花臺，直接前往須達（Sudatta，給孤獨長者）大長者的家。夜叉（Yaksa，一種守護神）唱道：『聖王出世，驅逐惡人，宣揚善法。』老婦人聽了，心中非常歡喜。『聖王出世，擁有如意珠（Cintamani，能實現願望的寶珠），沒有什麼是不能求得的。』當時，聖王敲鐘鳴鼓，乘坐大寶輿，來到須達家。老婦人看見后，非常歡喜。『聖王出世，能夠帶來很多利益，能夠識別善惡，一定不會被沙門（Sramana，修行者）所迷惑。』於是從木籠中出來，恭敬地禮拜聖王。聖王立即派遣主寶藏臣，前往婢女處，告訴她：『姊妹，你宿世有福報，應有王者之相。聖王現在想讓你做玉女寶（Ratna，轉輪聖王的七寶之一）。』老婦人說：『我身份卑賤，如同糞土，聖王顧問我，喜慶無量，我怎麼能勝任玉女寶呢？如果聖王憐念我，就請下令我的主人放我自由。所賜予我的已經很多了。』當時，聖王告訴須達說：『你家的老婦人相貌莊嚴，我現在想讓她來充當玉女寶。』須達回答說：『一切聽從您的命令，願意獻上老婢女給大王。』老婢女聽說要被釋放，非常高興。聖王立即用如意珠照耀她的臉，讓她自己看到自己如同玉女寶一般，更加歡喜，於是說道：『那些沙門等高談闊論，自稱有道，卻沒有一點效驗。聖王出世，弘揚利益的地方很多，讓我這個老婢女如同玉女寶一般。』這樣說著。
【English Translation】 English version: 'Ayi'. Turning her head and looking around, she saw Buddhas (Buddha, the awakened one) everywhere. Bowing her head to the ground, even the ten fingers of her hands transformed into Buddhas. The old woman saw the Buddhas and various metaphors, and even if she could not generate faith, she could still eliminate the sins of birth and death. The Buddha saw that his body had become different. The maid ran back home, hid in a wooden cage, and wrapped her head with white cloth, fearing to see the Buddha again. The Buddha said, 'This maid has heavy sins and has no affinity with the Buddha, but she has a great affinity with Rāhula (Rāhula, the son of the Buddha), and he should transform her.' At that time, Rāhula, relying on the power of the Buddha, entered the Samadhi of Wish-Fulfillment (a state of meditative absorption), transformed himself into a Chakravartin (Chakravartin, the ideal ruler), and the one thousand two hundred and fifty bhiksus (bhiksu, a monastic) transformed into one thousand sons, Ānanda (Ānanda, one of the ten great disciples of the Buddha) served as the Minister of Treasury, and Nanda (Nanda, the Buddha's brother) served as the Minister of War, with the seven treasures (seven kinds of treasures) and the four divisions of the army (infantry, cavalry, chariots, and archers) all complete. At that time, the Golden Wheel Treasure (a treasure symbolizing the rule of the Chakravartin) was in the empty sky, riding on a lotus platform, and went directly to the house of the great elder Sudatta (Sudatta, Anathapindika). A Yaksa (Yaksa, a guardian deity) sang, 'The Holy King has appeared in the world, expelling evil people and propagating the good Dharma.' The old woman heard this and was very happy. 'The Holy King has appeared in the world and possesses the Cintamani (Cintamani, a wish-fulfilling jewel), and there is nothing that cannot be obtained.' At that time, the Holy King struck the bell and beat the drum, riding in a great treasure carriage, and came to Sudatta's house. The old woman was very happy when she saw him. 'The Holy King has appeared in the world and can bring many benefits, and he can distinguish between good and evil, and he will certainly not be deceived by the Sramanas (Sramana, a renunciate).' So she came out of the wooden cage and respectfully bowed to the Holy King. The Holy King immediately sent the Minister of Treasury to the maid's place and told her, 'Sister, you have blessings from past lives and should have the appearance of a king. The Holy King now wants you to be the Jewel of the Jade Woman (Ratna, one of the seven treasures of the Chakravartin).' The old woman said, 'My status is humble, like dung and dirt. The Holy King consults me, and there is immeasurable joy. How can I be worthy of the Jewel of the Jade Woman? If the Holy King has compassion for me, please order my master to release me. What has been given to me is already a lot.' At that time, the Holy King told Sudatta, 'The old woman in your house has a dignified appearance, and I now want her to serve as the Jewel of the Jade Woman.' Sudatta replied, 'Everything is according to your command, and I am willing to offer the old maid to the Great King.' The old maid was very happy to hear that she was going to be released. The Holy King immediately illuminated her face with the Cintamani, so that she could see herself as if she were the Jewel of the Jade Woman, and she was even more happy, and then said, 'Those Sramanas and others talk grandly, claiming to have the Tao, but there is not a single effect. The Holy King has appeared in the world, and there are many places where he promotes benefits, making me, an old maid, like the Jewel of the Jade Woman.' Thus she spoke.
語已五體投地禮于聖王。時典藏臣。宣王優令。開十善法。女聞十善心大歡喜。即作是言。聖王所說。義無不善。為王作禮悔過自責。心既調伏。時羅睺羅還複本身。老母舉頭。見千二百五十比丘。即作此言佛法清凈不捨眾生。如我弊惡猶尚化度。作是語已。求受五戒。時羅睺羅。為說三歸受五戒法。母聞此法。未舉頭頃成須陀洹。時羅睺羅。將此老母詣祇陀林。到已見佛。歡喜合掌作禮懺悔。求佛出家。佛告羅睺汝將此母詣憍曇彌。未至中間。羅睺羅。為說苦空非常無我等法。老母聞已。頭髮自落成比丘尼。三明六通具八解脫。波斯匿王。末利夫人。心大歡喜白言。世尊。如此老母。宿有何罪。復何福慶。得羅漢道。佛告。大王。過去劫時。有佛世尊。名寶蓋燈王。彼佛滅後於像法中。王名雜寶花光。其王有子。名曰快見。求欲出家。父即聽許。王子到僧坊中。求欲出家。時有比丘。聰明多智深解實相。受為弟子。復有比丘。名德花光。善說法要誘進初學。王子比丘雖復出家。猶懷憍慢。和上為說甚深妙法般若波羅蜜大空之義。王子聞已謬解邪說。比丘滅后即作此言。我大和上空無智慧。但能讚歎虛無空事。愿我後生不樂見也。我阿阇梨智慧辯才愿於此生為善知識。王子比丘作是語已。法說非法非法說法。教諸徒眾
【現代漢語翻譯】 現代漢語譯本：說完，老母五體投地，向聖王行禮。當時掌管典藏的臣子，宣讀國王優厚的命令，開示十善法。老母聽聞十善法，心中非常歡喜，立即說道：『聖王所說的，沒有哪一樣不是善的。』於是向國王行禮，懺悔自己的過錯，責備自己。心意既然調伏，這時羅睺羅恢復了原來的身相。老母抬頭看見一千二百五十位比丘，便說道：『佛法清凈，不捨棄任何眾生，像我這樣卑劣惡毒的人，尚且能夠被教化度脫。』說完，便請求受持五戒。當時羅睺羅為她說三皈依，傳授五戒之法。老母聽聞此法，還沒抬起頭來，就證得了須陀洹果。當時羅睺羅帶著這位老母前往祇陀林（Jetavana Grove）。到達后，見到佛陀，歡喜地合掌作禮懺悔，請求在佛陀處出家。佛陀告訴羅睺羅：『你帶這位母親去見憍曇彌（Mahapajapati Gotami）。』在還沒到達的途中，羅睺羅為她說苦、空、無常、無我等法。老母聽聞后，頭髮自然脫落，成為比丘尼，具足三明六通八解脫。波斯匿王（King Pasenadi），末利夫人（Mallika），心中非常歡喜，稟告佛陀說：『世尊，這位老母，過去世有什麼罪業，又有什麼福德因緣，能夠證得阿羅漢果？』佛陀告訴波斯匿王：『過去劫時，有佛世尊，名為寶蓋燈王（Ratna-ucchattra-pradipa）。那位佛陀滅度后，在像法時期，有一位國王，名為雜寶花光（Miscellaneous-jewel-flower-light）。這位國王有一個兒子，名叫快見（Priyadarsana），請求出家，國王就答應了他。王子來到僧坊中，請求出家。當時有一位比丘，聰明多智，深刻理解實相，接受他為弟子。又有一位比丘，名叫德花光（Virtue-flower-light），善於說法要，引導初學者。王子比丘雖然出家了，仍然懷有驕慢之心。和尚為他說甚深微妙的般若波羅蜜（Prajnaparamita），大空之義。王子聽聞后，錯誤地理解，邪說。比丘滅度后，他就這樣說：『我的大和尚空無智慧，只會讚歎虛無空的事情，愿我後世不樂意見到他。我的阿阇梨（Acarya）智慧辯才，愿他此生作為我的善知識。』王子比丘說完這些話后，以法說非法，以非法說法，教導他的徒眾。 English version: Having spoken, the old woman prostrated herself before the Holy King. At that time, the minister in charge of the treasury announced the King's gracious decree, expounding the Ten Virtuous Actions. Upon hearing the Ten Virtuous Actions, the old woman was overjoyed and immediately said, 'Everything the Holy King speaks is virtuous.' She then bowed to the King, repented for her faults, and blamed herself. Her mind being subdued, Rahula then resumed his original form. The old woman looked up and saw twelve hundred and fifty Bhikkhus, and said, 'The Buddha's Dharma is pure and does not abandon any sentient beings. Even someone as vile and wicked as I can be taught and liberated.' After speaking, she requested to receive the Five Precepts. At that time, Rahula recited the Three Refuges and transmitted the Five Precepts to her. Upon hearing this Dharma, before she even raised her head, the old woman attained the state of Srotapanna. Then, Rahula took this old woman to Jetavana Grove (祇陀林). Upon arriving, she saw the Buddha, joyfully clasped her palms, bowed in repentance, and requested to leave home under the Buddha. The Buddha told Rahula, 'Take this mother to Mahapajapati Gotami (憍曇彌).' On the way, Rahula explained to her the Dharma of suffering, emptiness, impermanence, and non-self. Upon hearing this, the old woman's hair naturally fell out, and she became a Bhikkhuni, possessing the Threefold Knowledge, Six Supernormal Powers, and Eight Liberations. King Pasenadi (波斯匿王) and Queen Mallika (末利夫人) were overjoyed and said to the Buddha, 'World Honored One, what sins did this old woman commit in the past, and what blessings did she accumulate, that she was able to attain the state of Arhat?' The Buddha told King Pasenadi, 'In a past kalpa, there was a Buddha named Ratna-ucchattra-pradipa (寶蓋燈王). After that Buddha passed away, during the semblance Dharma period, there was a king named Miscellaneous-jewel-flower-light (雜寶花光). This king had a son named Priyadarsana (快見), who requested to leave home, and the king granted his request. The prince went to the Sangha monastery and requested to leave home. At that time, there was a Bhikkhu who was intelligent and wise, deeply understanding the true nature of reality, and he accepted him as his disciple. There was also a Bhikkhu named Virtue-flower-light (德花光), who was skilled in expounding the Dharma and guiding beginners. Although the prince Bhikkhu had left home, he still harbored arrogance. The Upadhyaya explained to him the profound and subtle Prajnaparamita (般若波羅蜜), the meaning of great emptiness. Upon hearing this, the prince misunderstood and spoke falsely. After the Bhikkhu passed away, he said, 'My Upadhyaya is devoid of wisdom, only able to praise empty and unreal things. I wish that in future lives I would not like to see him. May my Acarya (阿阇梨) with his wisdom and eloquence, be my good teacher in this life.' After the prince Bhikkhu spoke these words, he spoke of Dharma as non-Dharma, and non-Dharma as Dharma, teaching his followers.
【English Translation】 Having spoken, the old woman prostrated herself before the Holy King. At that time, the minister in charge of the treasury announced the King's gracious decree, expounding the Ten Virtuous Actions. Upon hearing the Ten Virtuous Actions, the old woman was overjoyed and immediately said, 'Everything the Holy King speaks is virtuous.' She then bowed to the King, repented for her faults, and blamed herself. Her mind being subdued, Rahula then resumed his original form. The old woman looked up and saw twelve hundred and fifty Bhikkhus, and said, 'The Buddha's Dharma is pure and does not abandon any sentient beings. Even someone as vile and wicked as I can be taught and liberated.' After speaking, she requested to receive the Five Precepts. At that time, Rahula recited the Three Refuges and transmitted the Five Precepts to her. Upon hearing this Dharma, before she even raised her head, the old woman attained the state of Srotapanna. Then, Rahula took this old woman to Jetavana Grove ('Jetavana Grove'). Upon arriving, she saw the Buddha, joyfully clasped her palms, bowed in repentance, and requested to leave home under the Buddha. The Buddha told Rahula, 'Take this mother to Mahapajapati Gotami ('Mahapajapati Gotami').' On the way, Rahula explained to her the Dharma of suffering, emptiness, impermanence, and non-self. Upon hearing this, the old woman's hair naturally fell out, and she became a Bhikkhuni, possessing the Threefold Knowledge, Six Supernormal Powers, and Eight Liberations. King Pasenadi ('King Pasenadi') and Queen Mallika ('Queen Mallika') were overjoyed and said to the Buddha, 'World Honored One, what sins did this old woman commit in the past, and what blessings did she accumulate, that she was able to attain the state of Arhat?' The Buddha told King Pasenadi, 'In a past kalpa, there was a Buddha named Ratna-ucchattra-pradipa ('Ratna-ucchattra-pradipa'). After that Buddha passed away, during the semblance Dharma period, there was a king named Miscellaneous-jewel-flower-light ('Miscellaneous-jewel-flower-light'). This king had a son named Priyadarsana ('Priyadarsana'), who requested to leave home, and the king granted his request. The prince went to the Sangha monastery and requested to leave home. At that time, there was a Bhikkhu who was intelligent and wise, deeply understanding the true nature of reality, and he accepted him as his disciple. There was also a Bhikkhu named Virtue-flower-light ('Virtue-flower-light'), who was skilled in expounding the Dharma and guiding beginners. Although the prince Bhikkhu had left home, he still harbored arrogance. The Upadhyaya explained to him the profound and subtle Prajnaparamita ('Prajnaparamita'), the meaning of great emptiness. Upon hearing this, the prince misunderstood and spoke falsely. After the Bhikkhu passed away, he said, 'My Upadhyaya is devoid of wisdom, only able to praise empty and unreal things. I wish that in future lives I would not like to see him. May my Acarya ('Acarya') with his wisdom and eloquence, be my good teacher in this life.' After the prince Bhikkhu spoke these words, he spoke of Dharma as non-Dharma, and non-Dharma as Dharma, teaching his followers.
。皆行邪見。雖持禁戒威儀不缺。以謬解故命終之後。如射箭頃墮阿鼻獄。八十億劫恒受大苦。出為貧賤人。聾癡無目。為人婢使。爾時和上即我身是。時阿阇梨者羅睺羅是。王子比丘此老母是(出觀佛三昧經第六卷)。
婆四吒母喪子發狂聞法得道十
有婆四吒婆羅門。母有六子。相續命終念子發狂。裸形被髮隨路而走。遙見世尊即得本心。慚愧羞恥斂身蹲坐。佛告阿難。取汝郁多羅僧與著聽法。阿難與衣著。至佛前稽首禮佛。佛為說法示教利喜。受三自歸成優婆夷。歡喜而去。其第七子后時命終。都不啼哭。持夫以偈問言。
諸子先命終 汝念生憂惱 晝夜不飲食 乃至發狂亂 今喪第七子 而獨不生憂
婦言。
兒孫無量數 因緣和合生 長夜遷過去 我與君亦然 彼所生處處 更互相殘食 若知生要者 何足復為憂 我已識出離 是故不復惱
夫言。
是法未曾聞 而今聞汝說 何處聞正法 而不憂念子
婦言。
今日等正覺 永離一切苦 說苦習滅道 安隱趣涅槃 我已知正法 能開為子憂
夫言。
我今亦當往 彌絺庵羅園 從彼世尊所 求開憂子苦
婦言。
當觀等正覺
【現代漢語翻譯】 現代漢語譯本： 都奉行邪見。雖然持守戒律，威儀沒有缺失，但因為對佛法的錯誤理解，命終之後，如同射箭一般迅速墮入阿鼻地獄（Avīci Hell，佛教中最底層的地獄）。在那裡經歷八十億劫，恒常遭受巨大的痛苦。脫離地獄后，轉生為貧窮下賤之人，成為聾子、癡呆之人、沒有眼睛之人，或者成為別人的奴婢。當時的和尚就是我的前身，當時的阿阇梨（Ācārya，導師）就是羅睺羅（Rāhula，佛陀的兒子）。王子比丘就是這位老母親的前身。（出自《觀佛三昧經》第六卷）
婆四吒母（Bhāryā Caturthī，人名）因喪子而發狂，聞法后證悟得道
有一位名叫婆四吒的婆羅門（Brahmin，古印度祭司階層）婦女，生有六個兒子。這些兒子相繼去世，她因為思念兒子而發狂，赤身裸體披散著頭髮在路上行走。遠遠地看見世尊（佛陀），立刻恢復了理智。她感到慚愧羞恥，收斂身體蹲坐在地上。佛陀告訴阿難（Ānanda，佛陀的十大弟子之一）說：『拿你的郁多羅僧（Uttarāsaṅga，僧侶的上衣）給她穿上，讓她聽法。』阿難把衣服給她穿上。她走到佛陀面前，稽首禮拜佛陀。佛陀為她說法，開示教導，使她心生歡喜。她接受了三自歸（皈依佛、法、僧），成為優婆夷（Upāsikā，在家女信徒），歡喜地離開了。後來，她的第七個兒子也去世了，她卻一點也不啼哭。她的丈夫用偈語問她說：
『之前的兒子們相繼去世，你思念他們而產生憂愁煩惱，日夜不思飲食，甚至發狂錯亂。現在失去了第七個兒子，你卻獨自不生憂愁，這是為什麼呢？』
婦人回答說：
『兒孫的數量是無量的，都是因緣和合而生。漫長的黑夜不斷流逝過去，我和你也是如此。他們在所生的各個地方，更會互相殘殺吞食。如果知道生命的真諦，又何必再為失去親人而憂愁呢？我已經認識到解脫之道，所以不再感到煩惱。』
丈夫說：
『我從未聽聞過這樣的佛法，今天聽你說了才知道。你從哪裡聽聞到這樣的正法，以至於不再為失去兒子而憂愁呢？』
婦人回答說：
『今天，等正覺（佛陀）已經證悟，永遠脫離一切痛苦，宣說苦、集、滅、道（四聖諦），引導眾生安穩地趨向涅槃（Nirvāṇa，寂滅）。我已經瞭解了正法，能夠消除為失去兒子而產生的憂愁。』
丈夫說：
『我現在也應當前往彌絺庵羅園（Mithilā Amra Garden），從世尊那裡，請求開解我為失去兒子而產生的痛苦。』
婦人說：
『應當去瞻仰等正覺（佛陀）。』
【English Translation】 English version: All practice wrong views. Although they uphold precepts and their demeanor is flawless, due to their misinterpretations, after death, they fall into Avīci Hell (the hell of incessant suffering) as quickly as an arrow is shot. They endure immense suffering there for eighty billion kalpas (eons). After emerging, they are reborn as poor and lowly individuals, deaf, idiotic, blind, or as servants. The preceptor at that time was my former self, and the Ācārya (teacher) was Rāhula (Buddha's son). The prince-bhikkhu (monk) was this old mother. (From the Sixth Volume of the Sutra on Contemplating the Buddha Samadhi)
Bhāryā Caturthī (name of a person), Driven Mad by the Loss of Her Sons, Attains Enlightenment Upon Hearing the Dharma
There was a Brahmin (member of the priestly class in ancient India) woman named Bhāryā Caturthī who had six sons. These sons died one after another, and she went mad with grief. Naked and disheveled, she wandered along the road. Seeing the World-Honored One (Buddha) from afar, she immediately regained her senses. Feeling ashamed, she crouched down. The Buddha said to Ānanda (one of the ten principal disciples of the Buddha), 'Take your Uttarāsaṅga (upper robe of a monk) and give it to her to wear so she can listen to the Dharma.' Ānanda gave her the robe. She went before the Buddha, bowed her head, and paid homage. The Buddha preached the Dharma to her, instructing and delighting her. She took the Three Refuges (Buddha, Dharma, Sangha) and became a Upāsikā (female lay devotee), departing with joy. Later, her seventh son also died, but she did not weep at all. Her husband questioned her in verse, saying:
'When the previous sons died, you were filled with sorrow and distress, not eating or drinking day and night, even to the point of madness. Now that the seventh son has died, why do you alone not grieve?'
The woman replied:
'The number of children and grandchildren is countless, born from the union of conditions. The long night passes continuously, and so it is with you and me. In the various places where they are born, they will devour each other. If one knows the essence of life, why grieve over loss? I have recognized the path of liberation, therefore I am no longer troubled.'
The husband said:
'I have never heard such Dharma before, but now I hear it from you. Where did you hear this true Dharma, that you no longer grieve for the loss of your sons?'
The woman replied:
'Today, the Perfectly Enlightened One (Buddha) has attained enlightenment, forever free from all suffering, proclaiming the Four Noble Truths (suffering, its cause, its cessation, and the path to its cessation), guiding beings peacefully towards Nirvāṇa (liberation). I have understood the true Dharma and can dispel the sorrow caused by the loss of my sons.'
The husband said:
'I too shall go to the Mithilā Amra Garden, and from the World-Honored One, seek to resolve the suffering caused by the loss of my sons.'
The woman said:
'You should behold the Perfectly Enlightened One (Buddha).'
柔濡金色身 不調者能調 廣度一切人
夫往見佛。佛說偈言。
苦習滅道 弗向涅槃 彼即見法 成無等間
聞法意解從佛出家。獨靜思惟成阿羅漢。婦及女孫陀槃梨。悉亦出家究竟苦邊(出雜阿含經第三十四卷)。
孤獨母女為王所納出家悟道十一
舍衛城。有孤獨母人。自生一女。年始十七。顏容端嚴衣不蔽形。母乞食自連。女貞賢明達。博讀經書守節不出門戶。居近王道而心願𡣪王。又愿事神如佛。王出行國內。見烏在貧女門上鳴。王便舉弓射烏。烏持王箭走入女家。王傍人追烏入舍。女不出面。但拔箭放烏授箭擲外。王人見指知之非凡。卻後年中。王第一夫人卒。娉求夫人。無應相者。廣訪人間。左右白言。前時射烏窮獨母女。年十六七雖不見面。瞻手聞聲似是貴人。王便往視呼將俱來。使相師佔之使到女門直入其內。女母不在唯獨女住。使呼女出三呼不應。使曰。貧家女出來。女應曰。才不才各一家子。卿是何人唐突我舍。急出門外。使人曰。國王遣我呼汝。汝小家子何敢爾耶。女曰。國王何事使汝來。若求我作婢者。我家不犯王法。若求我作婦者。汝曹則是我給使。何敢輕易貧門。乘勢蹜突迫脅女人。女人雖微。自有宿命不為威屈。汝曹啟王。使人敢應。具
【現代漢語翻譯】 現代漢語譯本：
柔和溫潤的金色身軀，
不能調伏的人也能調伏，
廣泛地度化一切眾生。
當時他去拜見佛陀。佛陀說了這樣的偈語：
苦、集（苦的根源）、滅（涅槃）、道（通往涅槃的道路），
如果不朝向涅槃，
那麼他就能見到法，
成就無與倫比的境界。
聽聞佛法後心意開解，於是跟隨佛陀出家。獨自靜修思惟，最終證得阿羅漢果位。他的妻子和孫女陀槃梨（名字）也都出家，最終脫離了苦海（出自《雜阿含經》第三十四卷）。
孤獨的母女被國王納為妃子后出家悟道的故事（十一）
在舍衛城（古代印度城市名）里，有一位孤獨的母親，生了一個女兒。女兒年方十七，容貌端莊美麗，但衣不蔽體。母親靠乞討為生，勉強維持生計。女兒貞潔賢淑，聰慧明達，廣泛閱讀經書，堅守節操，從不出門。她們的住所靠近王宮的道路，女兒心中希望能嫁給國王，又希望能像侍奉佛陀一樣侍奉國王。一次，國王出行巡視國內，看見一隻烏鴉停在貧女的家門上鳴叫。國王便拉弓射烏鴉。烏鴉叼著國王的箭飛入了貧女的家中。國王的隨從追著烏鴉進入了那家。女子沒有露面，只是拔出箭，放走烏鴉，然後把箭扔了出去。國王的隨從看見她的手指，就知道她不是普通人。後來，國王的第一位夫人去世了。國王想要再娶一位夫人，但沒有合適的人選。於是廣泛地在民間尋訪。左右侍從稟告說：『之前射烏鴉時遇到的那對貧窮的母女，女兒大約十六七歲，雖然沒有見到她的面容，但聽她的聲音，感覺她像是位貴人。』國王便前往察看，並派人把她叫來，讓相面的人給她看相。使者到達女子家門后，直接走了進去。女子的母親不在家，只有女子一人在家。使者叫女子出來，叫了三次女子都沒有迴應。使者說：『貧家的女子，出來！』女子回答說：『有才無才，各是各家的事情。你是什麼人，竟敢這樣冒犯我的住所？快點出去！』使者說：『國王派我來叫你。你這小戶人家的女子，怎麼敢這樣？』女子說：『國王有什麼事派你來？如果想讓我做婢女，我們家沒有觸犯王法。如果想娶我做妻子，你們這些人就是我的僕人。怎麼敢輕視貧寒之家，仗勢欺人，脅迫女人？女人雖然地位卑微，但自有宿命，不會因為威勢而屈服。你們去稟告國王。』使者不敢怠慢，把事情的經過
【English Translation】 English version:
The soft and gentle golden body, Can tame even the untamable, Extensively delivers all beings.
Then, he went to see the Buddha. The Buddha spoke this verse:
Suffering, accumulation (the origin of suffering), cessation (Nirvana), path (the way to Nirvana), If not directed towards Nirvana, Then he will see the Dharma, And attain an unparalleled state.
After hearing the Dharma, his mind opened, and he followed the Buddha to become a monk. He meditated alone in silence and eventually attained the state of Arhat. His wife and granddaughter, Tapanali (name), also became nuns and ultimately escaped the sea of suffering (from Samyukta Agama Sutra, Volume 34).
The story of a solitary mother and daughter who were taken as consorts by the king and later became enlightened and ordained (11)
In Shravasti (name of an ancient Indian city), there was a solitary mother who had a daughter. The daughter was seventeen years old, with a beautiful and dignified appearance, but her clothes were inadequate. The mother made a living by begging, barely managing to survive. The daughter was chaste and virtuous, intelligent and knowledgeable, widely read in scriptures, and adhered to her principles, never leaving her home. Their residence was near the road to the royal palace, and the daughter hoped to marry the king and serve him as she would serve the Buddha. Once, the king was traveling and inspecting the country when he saw a crow perched on the door of the poor woman's house, cawing. The king drew his bow and shot the crow. The crow flew into the poor woman's house with the king's arrow. The king's attendants followed the crow into the house. The woman did not show her face but simply pulled out the arrow, released the crow, and threw the arrow out. The king's attendants saw her fingers and knew that she was no ordinary person. Later, the king's first wife passed away. The king wanted to marry another wife, but there was no suitable candidate. So he searched widely among the people. The attendants reported, 'The poor mother and daughter whom we encountered when shooting the crow, the daughter is about sixteen or seventeen years old. Although we did not see her face, judging from her voice, she seems like a noble person.' The king went to investigate and sent someone to call her, asking a fortune-teller to read her fortune. The messenger arrived at the woman's house and went straight inside. The woman's mother was not at home; only the woman was there. The messenger called the woman to come out, but she did not respond after three calls. The messenger said, 'Poor woman, come out!' The woman replied, 'Talented or not, each family has its own affairs. Who are you to intrude upon my home like this? Leave immediately!' The messenger said, 'The king has sent me to call you. How dare you, a woman from a humble family, act like this?' The woman said, 'What business does the king have to send you here? If he wants me as a servant, my family has not violated any royal laws. If he wants to marry me, then you are my servants. How dare you look down on a poor family, take advantage of your power, and coerce a woman? Although a woman's status is humble, she has her own destiny and will not yield to power. You should report to the king.' The messenger did not dare to delay and reported the events in detail.
以啟王。王便敕百官。嚴駕備具禮儀。從五百婇女而往迎之。使者赍持謁敬牛羊豬酒納娉之饌。使者乘皂蓋之車。五馬引御以迎女。前導精兵十萬。從車千乘。細馬萬匹。散從十二萬人。鳴鐘伐鼓聲動天地。觀者無數往到女門。使者下車前通謁敬。女敬令曰。謝使者及諸百官吏民。大小勞屈道路。孤貧之女鄙賤不遺。遠煩官屬侍從。抂屈辱王重命。女以寒賤誤以宿福。當王階殿自揆醜陋。德無女儀。容無桃華優曇之色。聲無絃管入耳之聽。智無神聖大人之明。識無聖人萬里之見。身無紫金光潤之澤。氣無栴檀香麝之芳。言無忠和仁善之美。行無進退高下之節。謬忝王命徒勞觀者。使者及百官無不累息。語諸婇女。汝曹薄福墮此卑役。自今以往相與從事。宜各正心修善為行。莫犯王儀。五百婇女皆應唯諾。又呼二千五百青衣。語之曰。人無貴賤道在者尊。汝等皆善人之子。古今之變處在卑微。莫以自卑當務為善。僉曰奉教。百官前進王禮。黃金千䴵。白銀二千䴵。華瑞瓔珞水精琉璃。明月神珠珊瑚琥珀。白素千匹御縑千匹。綺繒綿羅朱繡紫綠。素黃赤白羅縠之衣。栴檀之香種種千匹。百官進衣百領夫人服飾。女便受之嚴莊已辦。出拜上位。百官見之莫不歡喜。皆稱萬歲國必大平。得我百姓萬民之母。婇女青衣親近附之如
【現代漢語翻譯】 現代漢語譯本： 啟王（國王的名字）。國王便敕令所有官員，準備好車駕和禮儀，帶領五百名婇女（宮女）前去迎接。使者攜帶進獻的牛羊豬酒等聘禮。使者乘坐黑色車蓋的車子，用五匹馬拉著去迎接女子。前面有十萬精兵開路，後面跟隨一千輛車，一萬匹駿馬，以及十二萬散兵。敲鐘擊鼓，聲音震動天地。無數百姓前去觀看，到達女子家門。使者下車，上前通報敬意。女子恭敬地迴應說：『感謝使者以及各位官員百姓，不辭辛勞遠道而來。我這貧賤的女子，沒有被遺忘，遠煩各位官屬侍從，枉屈各位接受國王的重託。我因寒微卑賤而僥倖得到前世的福報。將要進入國王的宮殿，自知醜陋，沒有美好的德行和女子的儀態，容貌沒有桃花和優曇花（稀有的花）的顏色，聲音沒有絃樂管樂般悅耳動聽，智慧沒有神聖大人的明智，見識沒有聖人般能看到萬里之外。身上沒有紫金般的光澤，氣息沒有栴檀香（一種名貴的香木）和麝香的芬芳，言語沒有忠誠仁和善良的美德，行為沒有進退高下的禮節。謬受國王的命令，徒勞各位觀看。』使者和百官無不嘆息。女子對眾婇女說：『你們福薄命淺，淪落到這卑微的境地。從今以後，大家要一起努力，各自端正心念，修善立德，不要觸犯王室的禮儀。』五百婇女都應聲答應。女子又呼喚二千五百名青衣（侍女），對她們說：『人無貴賤，有道者尊。你們都是善良人家的子女。古今世事變化無常，身處卑微之地，不要自輕自賤，應當努力為善。』眾青衣都說遵從教誨。百官上前呈獻國王的聘禮：黃金千䴵（古代重量單位），白銀二千䴵，華麗的瓔珞（用珠玉穿成的裝飾品），水精（水晶），琉璃（一種有色玻璃），明月神珠，珊瑚，琥珀，白素千匹，御用絲綢千匹，各種花紋的絲綢，綿，羅，朱繡，紫綠等顏色的絲織品，以及素色，黃色，紅色，白色等各種顏色的羅縠（一種絲織品）的衣服，還有栴檀香等各種香料千匹。百官呈上百領夫人服飾。女子便接受了，穿戴整齊后，出來拜謝。百官見了，無不歡喜，都稱頌萬歲，說國家必定太平，得到了我們百姓萬民的母親。婇女和青衣親近地依附著她，如同……
【English Translation】 English version: King Qi (name of the king). The king then ordered all officials to prepare carriages and ceremonial items, and lead five hundred concubines (palace women) to welcome her. The envoy carried offerings of cattle, sheep, pigs, wine, and other betrothal gifts. The envoy rode in a black-canopied carriage, drawn by five horses, to welcome the woman. Ten thousand elite soldiers led the way, followed by a thousand carriages, ten thousand fine horses, and one hundred and twenty thousand scattered soldiers. Bells were rung and drums were beaten, the sound shaking heaven and earth. Countless people went to watch, arriving at the woman's gate. The envoy dismounted and went forward to convey respects. The woman respectfully replied, 'Thank you to the envoy and all the officials and people, for traveling such a long distance. I, this poor and lowly woman, have not been forgotten, and you have gone to the trouble of sending officials and attendants, and condescending to accept the king's important commission. I am fortunate to receive the blessings of past lives because of my humble status. I am about to enter the king's palace, and I know that I am ugly, without good virtue or the demeanor of a woman, my appearance does not have the color of peach blossoms or the Udumbara flower (a rare flower), my voice does not have the pleasing sound of strings and pipes, my wisdom does not have the sagacity of a divine adult, my knowledge does not have the ability of a sage to see thousands of miles away. My body does not have the luster of purple gold, my breath does not have the fragrance of sandalwood (a precious fragrant wood) and musk, my words do not have the beauty of loyalty, harmony, kindness, and goodness, and my actions do not have the propriety of advancing and retreating. I have wrongly received the king's command, and it is in vain for everyone to watch.' The envoy and all the officials could not help but sigh. The woman said to the concubines, 'You are unfortunate and have fallen into this lowly position. From now on, let us work together, each correct our minds, cultivate goodness and virtue, and not violate the royal etiquette.' All five hundred concubines responded in agreement. The woman then called out to the two thousand five hundred blue-robed maids (servants), and said to them, 'People are not noble or lowly, but those who possess the Way are respected. You are all children of good families. The changes of ancient and modern times are impermanent, and being in a humble position, do not belittle yourselves, but should strive to do good.' All the maids said they would follow her teachings. The officials came forward to present the king's betrothal gifts: a thousand 'jiao' (ancient unit of weight) of gold, two thousand 'jiao' of silver, magnificent 'yingluo' (ornaments made of pearls and jade), crystal, lapis lazuli (a type of colored glass), bright moon pearls, coral, amber, a thousand bolts of white silk, a thousand bolts of imperial silk, various patterned silks, cotton, 'luo' (a thin silk), 'zhu' embroidery, purple and green colored silk fabrics, and plain, yellow, red, and white 'luo hu' (a type of silk fabric) clothing, as well as a thousand bolts of sandalwood and various other fragrances. The officials presented a hundred sets of clothing for the lady. The woman accepted them, dressed herself properly, and came out to give thanks. When the officials saw her, they were all delighted and praised her, saying 'Long live the queen, the country will surely be peaceful, and we have obtained the mother of all the people.' The concubines and maids closely attached themselves to her, as if...
子得母。攝衣上車車為端安。馬為調御天為清明。白象雲集相追悲鳴。百官臣民皆言。天人來下國必保安。到王宮門自然開闢。五百侍從入宮下車。宮中自然生五色之光。殿上晃耀內外照明。入殿拜王。王見驚悚不知。下座答之。大夫人朝王。百拜跪如流水。自跪自起百拜乃止。王長跪答之。教令宮內。柔和仁善不傷他意。王愛敬之。徐言少語語必合義。內外敬伏。入宮七日七夜不寢不寐。與諸夫人婇女共相娛樂。王意欲見之。夫人意貞心潔不在濁穢。本意清凈不與王語。又不相見。王曰。室家之義夫婦之分。以恩愛為親。夫人入宮七日七夜。而不相見。其意云何。以為法乎。夫人使婇女答王曰。本生有二愿。今已得一。未得一也。故未相見。王曰。已得何等。未得何等。夫人答曰。我少小結愿。使婿如國王事神如佛。王曰。可一相見。后當爲往呼佛。夫人曰不也。未得見佛。終不與王相見。王大怒曰。汝本寒賤乞人種。何敢違萬乘之意。夫人曰。婦人繫命于夫婿耳。東西唯命。我有宿誓不可負也。王者雖尊。不得抂問無辜之人。王曰。吾萬乘之主。犯者便誅。豈問抂直。夫人曰。王者百姓父母。斷截當以道理。何得自喜自怒。凡夫所不行。豈況國王耶。王曰。從吾心者原。不從者誅。夫人曰。女人亦有微心。得從心
【現代漢語翻譯】 現代漢語譯本 兒子找到了母親，整理好衣服上了車，車子平穩端正，馬匹馴服，天空晴朗明凈。白象如雲般聚集，互相追逐悲鳴。文武百官和臣民都說：『天人降臨，國家必定平安。』到達王宮門口，宮門自然打開。五百名侍從進入宮中下車，宮中自然生出五色光芒，殿上光輝閃耀，內外通明。進入大殿拜見國王，國王見了驚恐不知所措，從座位上下來回應。大夫人朝見國王，行百拜大禮，跪下又起身，百拜才停止。國王長跪迴應。教導宮內之人，要溫柔仁慈，不傷害他人心意。國王愛敬她，說話緩慢簡短，但句句合乎義理，內外都敬佩順服。進入王宮七日七夜，不睡覺也不休息，與各位夫人和婇女一同娛樂。國王想要見她，夫人心意貞潔，不願身處污穢之地，本心清凈，不與國王說話，也不相見。國王說：『夫婦的意義在於恩愛親密，夫人入宮七日七夜，卻不肯相見，這是什麼意思呢？是想傚法什麼嗎？』夫人讓婇女回答國王說：『我本來有兩個願望，現在已經實現了一個，還有一個沒有實現，所以沒有相見。』國王問：『已經實現了什麼？還沒有實現什麼？』夫人回答說：『我從小就發願，要使我的丈夫像國王一樣敬奉神靈像敬奉佛陀。』國王說：『可以先見一面，之後我當爲你去請佛。』夫人說：『不行，在沒有見到佛之前，我終究不會與國王相見。』國王大怒說：『你本是卑賤的乞丐之女，怎麼敢違背萬乘之君的意願！』夫人說：『婦人的性命繫於丈夫，一切聽從丈夫的命令，但我有宿世的誓言，不可違背。國王雖然尊貴，也不可冤枉無辜之人。』國王說：『我是萬乘之主，觸犯我的人就要被誅殺，哪裡會問是否冤枉！』夫人說：『國王是百姓的父母，判決事情應當以道理為準繩，怎麼可以隨心所欲，喜怒無常呢？這是凡夫俗子都不會做的事情，更何況是國王呢？』國王說：『順從我心意的就饒恕，不順從的就誅殺。』夫人說：『女人也有微薄的心願，希望能夠順從自己的心意。』 English version The son found his mother. She adjusted her clothes and got into the carriage, which was steady and upright. The horses were well-trained, and the sky was clear and bright. White elephants gathered like clouds, chasing each other and crying sadly. All the officials and common people said, 'A celestial being has descended, and the country will surely be safe.' Upon arriving at the palace gate, it opened naturally. Five hundred attendants entered the palace and dismounted. Within the palace, five-colored light naturally arose, illuminating the hall brightly, both inside and out. She entered the hall to pay respects to the king, who was startled and did not know what to do, and descended from his throne to respond. The Great Lady paid homage to the king, performing a hundred prostrations, kneeling and rising, stopping only after a hundred bows. The king knelt in response. She instructed those within the palace to be gentle and kind, and not to harm the intentions of others. The king loved and respected her, speaking slowly and briefly, but every word was in accordance with righteousness, and all within and without respected and obeyed her. She entered the palace and for seven days and seven nights, she did not sleep or rest, but enjoyed herself with the various ladies and concubines. The king desired to see her, but the lady's heart was chaste and pure, unwilling to be in a defiled place, her original intention being pure, she did not speak to the king, nor did she meet with him. The king said, 'The meaning of marriage lies in love and intimacy. The lady has entered the palace for seven days and seven nights, yet refuses to meet with me. What does this mean? What is she trying to emulate?' The lady had a maidservant answer the king, saying, 'Originally, I had two wishes. Now I have fulfilled one, but the other has not yet been fulfilled, so I have not met with you.' The king asked, 'What have you fulfilled? What have you not fulfilled?' The lady replied, 'From a young age, I vowed to make my husband worship the gods like a king and revere the Buddha. ' The king said, 'Can we meet first, and later I will call upon the Buddha for you?' The lady said, 'No, until I have seen the Buddha, I will never meet with the king.' The king was furious and said, 'You were originally a lowly beggar's daughter, how dare you defy the will of the lord of ten thousand chariots!' The lady said, 'A woman's life is tied to her husband, and she obeys his every command, but I have a vow from a previous life that I cannot break. Although the king is honorable, he cannot wrongly accuse an innocent person.' The king said, 'I am the lord of ten thousand chariots, and those who offend me will be executed, I will not ask whether they are innocent or not!' The lady said, 'The king is the parent of the people, and judgments should be made according to reason, how can you be willful and act on your emotions? This is something that even ordinary people would not do, let alone a king!' The king said, 'Those who follow my will shall be spared, and those who do not shall be executed.' The lady said, 'Women also have small wishes, and hope to be able to follow their own hearts.'
【English Translation】 Modern Chinese Translation The son found his mother, who adjusted her clothes and got into the carriage. The carriage was stable and upright, the horses were well-trained, and the sky was clear and bright. White elephants gathered like clouds, chasing each other and crying sadly. The civil and military officials and the people all said: 'A celestial being has descended, and the country will surely be safe.' Upon arriving at the palace gate, it opened naturally. Five hundred attendants entered the palace and dismounted. Within the palace, five-colored light naturally arose, illuminating the hall brightly, both inside and out. She entered the hall to pay respects to the king, who was startled and did not know what to do, and descended from his throne to respond. The Great Lady paid homage to the king, performing a hundred prostrations, kneeling and rising, stopping only after a hundred bows. The king knelt in response. She instructed those within the palace to be gentle and kind, and not to harm the intentions of others. The king loved and respected her, speaking slowly and briefly, but every word was in accordance with righteousness, and all within and without respected and obeyed her. She entered the palace and for seven days and seven nights, she did not sleep or rest, but enjoyed herself with the various ladies and concubines. The king desired to see her, but the lady's heart was chaste and pure, unwilling to be in a defiled place, her original intention being pure, she did not speak to the king, nor did she meet with him. The king said: 'The meaning of marriage lies in love and intimacy. The lady has entered the palace for seven days and seven nights, yet refuses to meet with me. What does this mean? What is she trying to emulate?' The lady had a maidservant answer the king, saying: 'Originally, I had two wishes. Now I have fulfilled one, but the other has not yet been fulfilled, so I have not met with you.' The king asked: 'What have you fulfilled? What have you not fulfilled?' The lady replied: 'From a young age, I vowed to make my husband worship the gods like a king and revere the Buddha.' The king said: 'Can we meet first, and later I will call upon the Buddha for you?' The lady said: 'No, until I have seen the Buddha, I will never meet with the king.' The king was furious and said: 'You were originally a lowly beggar's daughter, how dare you defy the will of the lord of ten thousand chariots!' The lady said: 'A woman's life is tied to her husband, and she obeys his every command, but I have a vow from a previous life that I cannot break. Although the king is honorable, he cannot wrongly accuse an innocent person.' The king said: 'I am the lord of ten thousand chariots, and those who offend me will be executed, I will not ask whether they are innocent or not!' The lady said: 'The king is the parent of the people, and judgments should be made according to reason, how can you be willful and act on your emotions? This is something that even ordinary people would not do, let alone a king!' The king said: 'Those who follow my will shall be spared, and those who do not shall be executed.' The lady said: 'Women also have small wishes, and hope to be able to follow their own hearts.'
者乃相見耳。不得從心者。終不相見。王曰。奈何請之耶。夫人曰。佛在我國請之必來。王曰。恐百官笑人耳。夫人曰。王請佛入宮。上殿百官自當歡喜。世世受福不為笑王也。王曰。大善。即日敕廚作十萬人饌具。遣侍女白夫人言。請佛作十萬人饌已具。可往請佛。夫人曰。婦人唯命是從。請佛之義大王宜自抂車騎。暫往與佛相見深恭敬之。王曰。我請我自往。卿請卿自往。吾不往也。夫人言。王者尊貴是妾之夫。女人之力不如王者之微言。王抂威暫往與佛相見。不者非大王家人也。未有夫婦室家之義。故自他人耳。王曰。夫婦未成則無分義在卿意耳。夫人默默不言。光輝暐曄顏色非凡。王疑夫人恐欲自殺。或恐突去。敕內外遊徼司候。備衛吏兵關閉宮門。步羅相連飛鳥不得度。宮內婇女展轉相次使針不得下。夫人知王意不往請佛。及不信夫人。夫人便於殿上化滅。身體了無所見。婇女千人並七十一夫人。皆驚相視分佈求索。內外羅落了無所見。王大慚怖銜泣而起。王曰。奈何奈何。我剛直所致追以為恨。以何方便而使之還。第二夫人白王言。大夫人。非我凡庶小人輩也。王應當稱隨其意。而忽拒逆喜怒惡言待之。此乃天人。王令去大夫人者。我曹等七十一人。何所依恃耶。婇女青衣皆悉啼哭。如有死者。公卿男女
【現代漢語翻譯】 現代漢語譯本：這才是真正的相見。如果不能心意相通，最終無法相見。國王問道：『那該如何邀請呢？』夫人說：『佛陀在我國，只要邀請，必定會來。』國王說：『恐怕百官會嘲笑我。』夫人說：『大王請佛陀入宮，登上大殿，百官自然會歡喜，世世代代蒙受福報，不會嘲笑大王的。』國王說：『很好。』當天就命令廚房準備十萬人的飯菜，派遣侍女告訴夫人說：『請佛的十萬人的飯菜已經準備好了，可以去請佛了。』夫人說：『婦人唯命是從。請佛這件事，大王應該親自屈尊乘坐車駕，稍微去與佛相見，以示深切的恭敬。』國王說：『我請我自己去，你請你自己去，我不去。』夫人說：『國王您是尊貴的，是妾身的丈夫。女人的力量不如國王的微言。大王您稍微屈尊前往與佛相見，不然就不是大王家裡的人了。沒有夫婦室家的情義，就像是其他人一樣。』國王說：『夫婦之情尚未完全建立，所以沒有情義，這只是你的想法罷了。』夫人默默不語，光輝燦爛，容顏非凡。國王懷疑夫人恐怕要自殺，或者恐怕突然離去。命令內外巡邏的士兵嚴密守衛，關閉宮門，步兵羅列相連，連飛鳥都無法通過。宮內的婇女輾轉相顧，連針都無法落下。夫人知道國王不願親自去請佛，並且不相信自己。夫人便在殿上化滅，身體完全消失不見。千名婇女和七十一位夫人都驚恐地互相看著，四處尋找，內外搜尋，完全找不到。國王非常慚愧和害怕，含著眼淚站起來。國王說：『怎麼辦啊！都是我剛愎自用造成的，現在後悔也來不及了。用什麼方法才能讓她回來呢？』第二夫人對國王說：『大夫人不是我們這些凡夫俗子。大王本應該順從她的意思，卻突然拒絕，還用惡劣的言語對待她。她乃是天人。大王讓大夫人離去，我們這七十一人依靠誰呢？』婇女和青衣都哭泣起來，如同死了親人一般。公卿男女……』 English version: This is true seeing. If one cannot connect heart to heart, they will ultimately not meet. The king asked, 'How should we invite him?' The lady said, 'The Buddha is in our country; if invited, he will surely come.' The king said, 'I fear the officials will laugh at me.' The lady said, 'If Your Majesty invites the Buddha into the palace and ascends the hall, the officials will naturally rejoice and receive blessings for generations, and they will not laugh at Your Majesty.' The king said, 'Very well.' That day, he ordered the kitchen to prepare food for one hundred thousand people and sent a maidservant to tell the lady, 'The food for one hundred thousand people to invite the Buddha is ready; you may go and invite the Buddha.' The lady said, 'A woman obeys orders. For the matter of inviting the Buddha, Your Majesty should personally condescend to ride in a carriage and briefly meet the Buddha to show deep respect.' The king said, 'I will invite him myself, you invite him yourself; I will not go.' The lady said, 'Your Majesty is noble and is my husband. A woman's strength is not as good as Your Majesty's words. Your Majesty should condescend to briefly meet the Buddha; otherwise, you are not a member of Your Majesty's family. There is no marital bond, so you are like a stranger.' The king said, 'The marital bond is not yet fully established, so there is no bond; that is just your idea.' The lady remained silent, her radiance brilliant and her appearance extraordinary. The king suspected that the lady might commit suicide or suddenly leave. He ordered the internal and external patrolling soldiers to guard closely, closed the palace gates, and the infantry were lined up so closely that even birds could not pass through. The palace maids looked at each other, so close that even a needle could not drop. The lady knew that the king was unwilling to personally invite the Buddha and did not believe her. The lady then vanished in the hall, her body completely disappearing. The thousand maids and seventy-one ladies were all terrified and looked at each other, searching everywhere, inside and out, but could not find her at all. The king was very ashamed and frightened, and he stood up with tears in his eyes. The king said, 'What should I do! It is all caused by my stubbornness; now I regret it, but it is too late. What method can I use to bring her back?' The second lady said to the king, 'The great lady is not one of us ordinary people. Your Majesty should have followed her wishes, but instead, you suddenly refused and treated her with harsh words. She is a celestial being. If Your Majesty lets the great lady leave, who will the seventy-one of us rely on?' The maids and servants all wept as if someone had died. The ministers, men, and women...' 專有名詞解釋: Buddha (佛): 佛教的創始人，覺悟者。 Your Majesty (王): 對國王的尊稱。 Lady (夫人): 國王的妻子，此處指大夫人。 Celestial being (天人): 天上的神仙。
【English Translation】 This is truly seeing each other. Those who cannot connect from the heart will ultimately not see each other. The King asked, 'What should be done to invite him?' The Lady said, 'If the Buddha (the enlightened one) is in our kingdom, he will surely come if invited.' The King said, 'I fear the officials will laugh at me.' The Lady said, 'If Your Majesty invites the Buddha into the palace and ascends the hall, the officials will naturally rejoice and receive blessings for generations, and they will not laugh at Your Majesty.' The King said, 'Very well.' That day, he ordered the kitchen to prepare food for ten thousand people and sent a maidservant to tell the Lady, 'The food for ten thousand people to invite the Buddha is ready; you may go and invite the Buddha.' The Lady said, 'A woman obeys orders. For the matter of inviting the Buddha, Your Majesty should personally condescend to ride in a carriage and briefly meet the Buddha to show deep respect.' The King said, 'I will invite him myself, you invite him yourself; I will not go.' The Lady said, 'Your Majesty is noble and is my husband. A woman's strength is not as good as Your Majesty's words. Your Majesty should condescend to briefly meet the Buddha; otherwise, you are not a member of Your Majesty's family. There is no marital bond, so you are like a stranger.' The King said, 'The marital bond is not yet fully established, so there is no bond; that is just your idea.' The Lady remained silent, her radiance brilliant and her appearance extraordinary. The King suspected that the Lady might commit suicide or suddenly leave. He ordered the internal and external patrolling soldiers to guard closely, closed the palace gates, and the infantry were lined up so closely that even birds could not pass through. The palace maids looked at each other, so close that even a needle could not drop. The Lady knew that the King was unwilling to personally invite the Buddha and did not believe her. The Lady then vanished in the hall, her body completely disappearing. The thousand maids and seventy-one ladies were all terrified and looked at each other, searching everywhere, inside and out, but could not find her at all. The King was very ashamed and frightened, and he stood up with tears in his eyes. The King said, 'What should I do! It is all caused by my stubbornness; now I regret it, but it is too late. What method can I use to bring her back?' The second lady said to the King, 'The great lady is not one of us ordinary people. Your Majesty should have followed her wishes, but instead, you suddenly refused and treated her with harsh words. She is a celestial being. If Your Majesty lets the great lady leave, who will the seventy-one of us rely on?' The maids and servants all wept as if someone had died. The ministers, men, and women...' Explanation of proper nouns: Buddha: The founder of Buddhism, the enlightened one. Your Majesty: A respectful title for the king. Lady: The king's wife, here referring to the great lady. Celestial being: A heavenly deity.
亦皆悲怨。今我國中誰所依怙。百鳥嘯鳴天地大動。王感激欲死。向天大息泣落如雨。民人不修事業市裡空廢。十十五五相隨悲哀。七日七夜王安臥絕谷不食。第二夫人曰。且當暫與佛相見。並請俱來。王到佛所頭面為禮。白佛言。我是阿祇羅奈國王何迦達留。如是者三須逋替禮敬。連務國事不待日夕。佛言。國事勞擾眾猥煩惱誠抂神思。吏民境界平安不乎。王曰。皆受佛恩。唯愿抂屈。暫臨鄙解。佛默然。須臾佛到殿上。大夫人。與諸夫人婇女三千五百七十一人俱為佛作禮。王初未見夫人。婇女亦不見。唯佛自見。王與佛作禮畢心愁不歡。佛語王言。所求大夫人者。正此人是也。王見歡喜。百官夫人婇女大小皆亦歡喜。王設飲食。食畢佛大咒愿。各求心中所欲。王白佛言。我大夫人。本貧賤孤獨母之女。今為大夫人。復能滅身幻化如是。有何罪福致斯。尊貴在一人之上。得為百姓之母。仁德賢慈言語柔軟不傷人意。隱形七日人鬼神龍不知其所。佛告言。大夫人。昔為大迦羅越。財富無數慳貪不施。故今貧窮。迦羅越性好淫妷。樂與女人從事。今故墮女人中。又樂與明經道士游。學故有智慧。已見五百佛。今得值我。昔與王為善知識。故得為夫婦。大夫人先世事五百佛。但持心不堅。嬈惱世人故墮女人中。大夫人卻後
【現代漢語翻譯】 現代漢語譯本 也全都悲傷怨恨。現在我國中可以依靠的是誰呢？各種鳥悲鳴，天地都震動。國王感動得想要死去，對著天空長長嘆息，哭泣得像下雨一樣。百姓不從事生產，市場街巷空空蕩蕩廢棄。十五個、五個地相隨悲哀。七天七夜國王躺臥在山谷中不吃東西。第二夫人說：『不如暫且去見佛，並請佛一起來。』國王到佛那裡，頭面著地行禮，稟告佛說：『我是阿祇羅奈（Agilasana）國王何迦達留（Hekadal），像這樣三次須逋替（Subuti）禮敬，連夜處理國家事務不敢耽擱。』佛說：『國家事務繁忙勞累，眾人瑣事煩惱，確實會使精神思慮困頓。官吏百姓，境內平安嗎？』國王說：『都受到佛的恩德。只希望您能屈尊，暫時降臨到我那簡陋的地方。』佛默然不語。過了一會兒，佛來到宮殿上。大夫人和各位夫人、宮女三千五百七十一人都為佛作禮。國王起初沒有看見夫人，宮女們也沒有看見，只有佛自己看見。國王向佛作禮完畢，心中憂愁不歡喜。佛告訴國王說：『你所求的大夫人，正是這個人啊。』國王見了歡喜，百官、夫人、宮女大小也都歡喜。國王設定飲食供養佛。吃完后，佛大聲祝願，使他們各自求得心中所想。國王稟告佛說：『我的大夫人，原本是貧賤孤獨的母親的女兒，現在成為大夫人，又能滅身幻化成這樣，有什麼罪過和福報導致這樣的結果？尊貴到一人之上，能成為百姓的母親，仁德賢良慈愛，言語柔和不傷害人意，隱形七天人鬼神龍都不知道她的所在。』佛告訴國王說：『大夫人，過去曾是大迦羅越（Kalavela），財富無數卻慳吝貪婪不肯佈施，所以現在貧窮。迦羅越（Kalavela）天性好淫，喜歡與女人交往，所以現在墮落為女人。又喜歡與精通經典的道士交往學習，所以有智慧，已經見過五百尊佛，現在得以遇到我。過去與你結為善知識，所以能成為夫婦。大夫人前世侍奉五百尊佛，只是持心不堅定，擾亂世人，所以墮落為女人。大夫人卻後』
【English Translation】 English version They were all filled with sorrow and resentment. 'Who is our refuge in this kingdom now?' The birds cried out, and the earth and sky shook greatly. The king, deeply moved, felt as though he would die. He sighed towards the heavens, and his tears fell like rain. The people did not attend to their affairs, and the markets and streets were deserted. Groups of fifteen or five gathered together in sorrow. For seven days and seven nights, the king lay in a valley, not eating. The second queen said, 'Let us go and see the Buddha and invite him to come here.' The king went to the Buddha, prostrated himself before him, and said, 'I am King Hekadal of Agilasana. I pay my respects to Subuti three times in this manner, attending to state affairs day and night without delay.' The Buddha said, 'The affairs of state are laborious and troublesome, and the multitude of matters is vexing. It truly exhausts the mind. Are the officials and people, and the borders of the kingdom, at peace?' The king said, 'All receive the Buddha's grace. I only hope that you will condescend to visit my humble abode.' The Buddha remained silent. After a moment, the Buddha arrived at the palace. The chief queen, along with the other queens and concubines, three thousand five hundred and seventy-one in all, paid their respects to the Buddha. The king had not seen the chief queen before, nor had the concubines, but the Buddha alone saw her. After the king had paid his respects to the Buddha, his heart was troubled and unhappy. The Buddha said to the king, 'The chief queen you seek is this very person.' The king was delighted, and all the officials, queens, concubines, great and small, were also delighted. The king prepared food and offered it to the Buddha. After the meal, the Buddha offered a great blessing, so that each of them obtained what they desired in their hearts. The king said to the Buddha, 'My chief queen was originally the daughter of a poor and lonely mother, but now she is the chief queen, and she can also extinguish her body and transform herself in this way. What sins and blessings have led to this result? She is honored above all others, and she is able to be the mother of the people, virtuous, kind, and gentle in speech, not hurting the feelings of others. She can conceal herself for seven days, and neither humans, ghosts, gods, nor dragons know where she is.' The Buddha said to the king, 'The chief queen was formerly Kalavela, who had countless riches but was stingy and greedy and did not give alms, so now she is poor. Kalavela was by nature lustful and enjoyed associating with women, so now she has fallen into the state of being a woman. She also enjoyed associating with and learning from learned Daoists who understood the scriptures, so she has wisdom and has already seen five hundred Buddhas, and now she has the opportunity to meet me. In the past, she was a good friend to you, so you are able to be husband and wife. The chief queen served five hundred Buddhas in her previous lives, but her mind was not firm, and she disturbed the people of the world, so she has fallen into the state of being a woman. The chief queen then retreated.'
三十九劫。當得作佛。王亦以七生天上。七生世間。王生天時。大夫人為天女。侍王左右。常得王意。王與大夫人結愿俱死。生生相隨俱為解脫。王自憍奢制意喜怒。一切不復更見也。王心大歡喜。即得阿惟越致道。便授王五戒。夫人婇女大小公卿百官舉國人民皆奉五戒。大夫人前受十戒。歲三齋。月六齋。與後宮婇女三千五百七十一人。從事相率為善。王正教寬弘國致太平。興立塔寺皆以七寶。更相尊敬內外無別離之心。人民死皆以壽終。王大夫人覺意念世無常。人晝夜淫妷恩愛無明濁穢。生無賢名。死為不凈之鬼。便長嘆易服敗狀亂頭。前白王言。天下一切無常皆當歸死。王所以貪我者。為我年少顏色肌膚滑澤氣息香潔。是皆非常皆當歸死。夫婦合會略無可奇是皆不凈。恩愛於此當有老病。至來無期誰當爲我卻之者哉。我今愁怖災害卒至不可得脫。一切貴賤因此一事。皆當膀脹臭處不凈。空愛惜之夫復何益。王自思惟。男女合會有何可奇。我言真諦非不及事。王言。卿是天人種。所言不妄也。皆得事體無不可者。國人男女大小皆相恃賴。唯復照察留念也。大夫人言。我是女人。不得自製故以啟王。大王可相發遣以副宿命之本願。王言。我年欲老。雖有諸夫人婇女小兒輩。無一人可我意者。卿當卒我餘年。終亡之後
【現代漢語翻譯】 現代漢語譯本 三十九劫之後，他應當能夠成佛（Buddha）。國王（王）也將因此獲得七次轉生天界（天上），七次轉生人間的福報。當國王轉生天界時，大夫人（大夫人）會成為天女（天女），侍奉在國王左右，常常能夠滿足國王的心意。國王與大夫人發願一同去世，生生世世相互追隨，一同獲得解脫（解脫）。國王自己控制自己的心意，不再表現出喜怒之情。國王內心非常歡喜，立即獲得了阿惟越致道（阿惟越致道，不退轉的境界）。於是他接受了五戒（五戒），夫人、婇女、大小公卿、百官以及全國人民都奉行五戒。大夫人率先受持十戒（十戒），每年進行三次齋戒（歲三齋），每月進行六次齋戒（月六齋），與後宮的婇女三千五百七十一人，一起努力行善。國王以正法教化，國家寬容弘大，社會太平。興建的塔寺都用七寶裝飾。人們互相尊敬，內外沒有分別之心。人民去世時都能享盡天年。國王和大夫人覺察到世間無常，人們日夜沉溺於淫慾，恩愛和無明如同污濁之物。活著沒有好的名聲，死後成為不乾淨的鬼。於是她長嘆一聲，換下華麗的衣服，蓬頭垢面，走到國王面前稟告說：『天下一切都是無常的，最終都要歸於死亡。國王之所以貪戀我，是因為我年輕貌美，肌膚光滑，氣息芬芳。這些都不是永恒的，最終都要歸於死亡。夫婦結合並沒有什麼值得稱奇的，這些都是不乾淨的。恩愛之中必然會有衰老和疾病，到來之期無法預料，誰能為我抵擋這些呢？我現在感到憂愁和恐懼，災禍突然降臨，無法逃脫。一切貴賤之人都會因為這件事而經歷身體腫脹、散發臭味、變得不乾淨的過程。空自愛惜又有什麼用呢？』國王自己思考：『男女結合有什麼值得稱奇的呢？』我說的是真諦，並非不合時宜。國王說：『你具有天人的基因，所說的話不會虛妄。一切都符合事理，沒有什麼不可以的。』全國人民，無論男女老少，都相互依賴，希望您能繼續照看和關懷他們。大夫人說：『我是女人，不能自己做主，所以才稟告國王。大王可以允許我出家修行，以實現我宿世的本願。』國王說：『我年紀大了，雖然有很多夫人、婇女和小孩子，卻沒有一個能讓我滿意的。你應該陪伴我度過餘生，在我去世之後。』
【English Translation】 English version After thirty-nine kalpas (劫, eons), he should be able to become a Buddha (佛). The king (王) will also gain the merit of being reborn seven times in the heavens (天上) and seven times in the human world. When the king is reborn in the heavens, the chief queen (大夫人) will become a celestial maiden (天女), attending to the king's needs and always pleasing him. The king and the chief queen vow to die together, following each other in life after life, and together attain liberation (解脫). The king controls his own mind, no longer showing joy or anger. The king is very happy and immediately attains the state of Avaivartika (阿惟越致道, non-regression). Then he receives the five precepts (五戒), and the queen, concubines, high officials, ministers, and all the people of the kingdom observe the five precepts. The chief queen takes the lead in observing the ten precepts (十戒), fasting three times a year (歲三齋) and six times a month (月六齋), and together with the three thousand five hundred and seventy-one concubines of the harem, they strive to do good. The king teaches with the righteous Dharma, the country is tolerant and prosperous, and society is peaceful. The pagodas and temples that are built are all decorated with the seven treasures. People respect each other, and there is no sense of separation between inside and outside. The people all die of old age. The king and the chief queen realize that the world is impermanent, and that people are immersed in lust day and night, and that love and ignorance are like filthy things. Living without a good name, dying as an unclean ghost. So she sighed deeply, changed out of her gorgeous clothes, disheveled her hair, and went before the king and reported: 'Everything in the world is impermanent and will eventually return to death. The reason why the king is greedy for me is because I am young and beautiful, my skin is smooth, and my breath is fragrant. These are not eternal and will eventually return to death. There is nothing remarkable about the union of husband and wife, these are all unclean. In love, there will inevitably be old age and sickness, and the time of arrival cannot be predicted, who can resist these for me? I now feel sorrow and fear, and disaster strikes suddenly, and there is no escape. All people, whether noble or lowly, will experience swelling, foul odor, and uncleanness because of this matter. What is the use of empty cherishing?' The king thought to himself: 'What is so remarkable about the union of men and women?' What I say is the truth, not inappropriate. The king said: 'You have the genes of a celestial being, and what you say will not be false. Everything is in accordance with reason, and there is nothing that cannot be done.' The people of the country, whether men, women, old or young, all depend on each other, and hope that you will continue to look after and care for them. The chief queen said: 'I am a woman and cannot make my own decisions, so I report to the king. May the great king allow me to leave home to practice, in order to fulfill my past life's original vow.' The king said: 'I am old, and although I have many queens, concubines, and children, none of them can please me. You should accompany me for the rest of my life, after I die.'
當以後事相付。太子尚小。奈何當相捨去。至何所耶。夫人言。我生死無常厭是變化。欲從佛求作沙門。王言。卿是一國之母為上夫人。諸國夫人宮內婇女大小皆恃賴卿。卿奈何忽規立此計。遠近士夫聞之不當笑人如此沙門輩非卿夫人種所志作也宜更計之。夫人言。十方諸佛皆從沙門中來。佛迦沙王。舍九十九小國夫人婇女八九千人。求作沙門。前後男女求作沙門者不少。非獨我一女人也。王以恩愛貪慾華色愛惜我身。我身皆膿血惡露不凈。女人難與從事。人有與女人從事無不墮罪中者。女人之身熱于湯火。燒炙於人令墮重罪。千劫不脫。我前世亦為男子。但坐與女人從事。恩愛多故去男為女。女人可畏。王不覺耳。
王意不能與女人相離者。夫人婇女故三千餘人足相娛樂。王意宜發遣無令愁惱也。我作沙門死死不止。王當相勸不宜相割。王曰。卿若爾者我用國為。夫人言。王能知無常者是王上愿。國土王位百官婇女珍寶宮城皆非王有。王有身體骸骨頭腦五藏。皆當分散。何所愛惜乎。王言。今日聽卿一人耳。恐我夫人婇女相追俱去。夫人言。各有宿命福力。非人所止。悉加刀杖事應當爾。終不得止。正希我身得發遣耳。王當以恩愛慰愍諸人。自當親近附王。王言。此諸人慕樂卿德。我一男子何能善意周遍此耶
【現代漢語翻譯】 現代漢語譯本： 『以後國家大事就託付給你了。太子還小，我怎麼能捨棄你們離去，又該去哪裡呢？』夫人說：『我厭倦了這生死無常的變化，想跟隨佛陀出家做沙門（梵文Śrāmaṇa的音譯，指出家修道者）。』國王說：『你是一國之母，是至上的夫人。各國的夫人們、宮內的嬪妃侍女，無論大小都仰仗你。你怎能突然計劃做這種事？遠近的士人聽了，不該嘲笑我們嗎？像沙門這種人，不是你這種夫人應該做的，還是重新考慮吧。』夫人說：『十方諸佛都是從沙門中來的。佛陀時代的迦沙王（Kāśyapa，人名），捨棄了九十九個小國的夫人和八九千名嬪妃侍女，求出家做沙門。前後想出家做沙門的男女不在少數，並非只有我一個女人。』國王因為恩愛貪戀我的美色而愛惜我的身體，但我的身體都是膿血惡露，是不乾淨的。女人難以相處，與女人相處的人沒有不墮入罪惡之中的。女人的身體熱如湯火，燒灼著人，使人墮入重罪，千劫都無法解脫。我前世也曾是男子，只因爲與女人相處，恩愛太多，才失去男身轉為女身。女人是可怕的，國王您沒有察覺罷了。 如果國王實在不能與女人分離，那麼還有三千多名夫人和嬪妃侍女可以供您娛樂。國王應該發遣我，不要讓我愁惱。我出家做沙門，至死方休。國王您應該勸導我，不應該阻止我。』國王說：『如果你一定要這樣，那我還要國家做什麼呢？』夫人說：『國王您能認識到無常，這是您最大的願望。國土王位、百官嬪妃侍女、珍寶宮城，都不是國王您所擁有的。國王您所擁有的身體、骸骨、頭腦五臟，最終都會分散。還有什麼值得愛惜的呢？』國王說：『今天就聽你一個人的吧。只是擔心我的夫人和嬪妃侍女們會追隨你一起離去。』夫人說：『每個人都有各自的宿命和福報，不是人力所能阻止的。即使加上刀杖阻攔，該發生的事還是會發生，最終也無法阻止。我只是希望我的身體能夠被允許出家罷了。國王您應該用恩愛來安慰體恤她們，她們自然會親近依附您。』國王說：『這些人都仰慕你的德行，我一個男子，怎麼能周全地照顧到她們呢？』
【English Translation】 English version: 『In the future, I will entrust the affairs of the state to you. The prince is still young. How can I abandon you and leave? Where should I go?』 The queen said, 『I am weary of the impermanence of life and death and these changes. I wish to follow the Buddha and become a Śrāmaṇa (ascetic).』 The king said, 『You are the mother of the nation, the supreme queen. The queens of other countries, the concubines and maids in the palace, all rely on you, whether they are high or low. How can you suddenly plan to do such a thing? The scholars near and far will laugh at us. Such people as Śrāmaṇas are not what a queen like you should aspire to be. You should reconsider.』 The queen said, 『All the Buddhas of the ten directions come from among the Śrāmaṇas. King Kāśyapa (a name from the Buddha's time) abandoned the queens of ninety-nine small countries and eight or nine thousand concubines and maids to seek to become a Śrāmaṇa. There have been many men and women before and after who have sought to become Śrāmaṇas, not just me, a single woman.』 The king cherishes my body because of his love and greed for my beauty, but my body is all pus, blood, foul discharge, and impurity. Women are difficult to deal with. Those who deal with women cannot avoid falling into sin. A woman's body is as hot as boiling water, burning people and causing them to fall into grave sins, from which they cannot escape for thousands of kalpas (an aeon in Hindu and Buddhist cosmology). In my previous life, I was also a man, but because I dealt with women and had too much love, I lost my male body and became a woman. Women are to be feared. The king is unaware of this. If the king cannot bear to be separated from women, then there are more than three thousand queens, concubines, and maids for your entertainment. The king should send me away and not let me be troubled. I will become a Śrāmaṇa until death. The king should encourage me, not hinder me.』 The king said, 『If you must do this, then what do I need the country for?』 The queen said, 『That the king can recognize impermanence is your greatest wish. The land, the throne, the officials, the concubines, the maids, the treasures, and the palace are not yours. What you have is your body, your bones, your head, and your five organs, all of which will eventually be scattered. What is there to cherish?』 The king said, 『Today, I will listen to you alone. I am just afraid that my queens, concubines, and maids will follow you and leave together.』 The queen said, 『Everyone has their own destiny and blessings, which cannot be stopped by human power. Even if you add swords and staffs to stop them, what is meant to happen will happen, and you will not be able to stop it in the end. I only hope that my body will be allowed to leave home.』 The king should use love to comfort and care for them, and they will naturally be close to you.』 The king said, 『These people admire your virtue. How can I, a single man, take care of them all properly?』
。我唯恃卿當爲正御。卿今舍我。此諸女人持刀斬殺乃當畏我。夫人言。不也。女人以男子為正耳。王留意近之仍當自安。王言。在卿耳。夫人便呼諸夫人婇女三千人。諫謂之言。卿諸女人。善親近大王威尊致貴莫得輕慢。我今與卿等別。各自努力勤意朝夕。親奉經法加於精進。愿我早得佛道。當還相度。諸夫人婇女便舉聲大哭。聞忉利天。帝釋即下授與袈裟。自然著身發便墮地。授五百戒為比丘尼。夫人婇女皆大歡喜。帝釋復授袈裟食器為沙門。王得知足晏然不怒。忻然大笑曰。諸賢者功德巍巍豈不快也。即得道跡王還宮內。意甚惘惘。出呼太子以國委之。王便愿言。我今欲作沙門誰知我者。帝釋便剃王頭。袈裟著身應器自具。便隨佛去。十二小國王。皆舍國付太子。隨王作沙門。一時同得阿羅漢道。阿迦達留者我身是。大夫人者瞿夷是(出貧女為國王夫人經)。
尸利摩忘饑贍僧十二
佛住毗善離。語諸比丘。我聞尼中福德第一者。有尸利摩。時世饑饉乞食難得。時尸利摩比丘尼入城乞食。見比丘即問言。尊者得食不。比丘即以空缽示之。便持己缽中食與比丘。比丘得食還精舍。喚余比丘共食。諸比丘問言。長老何處得是好食。答言。尸利摩比丘尼邊得。諸比丘聞已各各往索。如是次第乃至五百比丘
【現代漢語翻譯】 現代漢語譯本： 『我只依賴你作為我的主要依靠。你現在要離開我，這些女人拿著刀劍斬殺，反而會害怕我。』夫人說：『不是這樣的。女人以男子為主要依靠。大王您留意親近她們，自然會平安無事。』國王說：『都聽你的。』夫人便呼喚眾夫人和三千婇女，告誡她們說：『你們這些女人，好好親近大王，尊敬他，這樣才能顯貴，不要輕慢。我現在要和你們告別。你們各自努力，勤勉地早晚侍奉，精進地奉行經法。愿我早日證得佛道，再來度化你們。』眾夫人婇女便一起大聲哭泣，聲音傳到忉利天（Trayastrimsa，佛教術語，六慾天之一）。帝釋（Indra，佛教的護法神）立即地獄，授予她袈裟，袈裟自然穿在身上，頭髮便自動墜落。帝釋授予她五百戒，使她成為比丘尼（bhikkhuni，佛教女性出家眾）。眾夫人婇女都非常歡喜。帝釋又授予袈裟和食器，讓她成為沙門（sramana，佛教出家人的通稱）。國王得知后，心滿意足，沒有生氣。高興地大笑著說：『各位賢者的功德真是偉大啊，豈不是很快樂嗎！』隨即證得道跡，國王回到宮內，心中茫然若失。於是召出太子，將國家託付給他。國王便發願說：『我現在想做沙門，誰能瞭解我呢？』帝釋便為國王剃頭，袈裟自然穿在身上，應用的器具也自然具備。國王便跟隨佛陀離去。十二個小國的國王，都捨棄國家，託付給太子，跟隨國王做了沙門。一時都證得了阿羅漢（arhat，斷絕一切煩惱，達到最高修行果位的人）道。阿迦達留（Akrtaru，人名）就是我的前身，大夫人就是瞿夷（Gopi，人名）。（出自《貧女為國王夫人經》）
尸利摩（Sirima，人名）忘記飢餓供養僧眾十二次
佛陀住在毗舍離（Vaisali，古印度城市名）。告訴眾比丘（bhikkhu，佛教男性出家眾）說：『我聽說比丘尼中福德第一的是尸利摩。』當時世道饑荒，很難乞討到食物。當時尸利摩比丘尼進入城中乞討食物，見到比丘便問道：『尊者，您得到食物了嗎？』比丘便用空缽給她看。她便將自己缽中的食物給了比丘。比丘得到食物后回到精舍（vihara，佛教寺院），叫其他比丘一起食用。眾比丘問道：『長老，您從哪裡得到這麼好的食物？』回答說：『從尸利摩比丘尼那裡得到的。』眾比丘聽了之後，各自前去索取。就這樣依次傳遞，直到五百比丘。
【English Translation】 English version: 'I solely rely on you as my righteous guide. Now that you are leaving me, these women wielding swords will instead fear me.' The lady said, 'It is not so. Women rely on men as their righteous guide. If the king pays attention to and befriends them, he will naturally be at peace.' The king said, 'As you wish.' The lady then summoned the many consorts and three thousand palace women, admonishing them, saying, 'You women, be good at befriending the great king, respect him, and you will attain honor and nobility; do not be disrespectful. I am now parting from you all. Each of you strive diligently, morning and evening, to serve him, and diligently practice the teachings of the scriptures. May I attain Buddhahood soon and return to deliver you.' The many consorts and palace women then raised their voices and wept loudly, which was heard in the Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of desire in Buddhism). Indra (Indra, a protector deity in Buddhism) immediately descended and bestowed upon her a kasaya (kasaya, a Buddhist monastic robe), which naturally adorned her body, and her hair fell to the ground. He bestowed upon her the five hundred precepts, making her a bhikkhuni (bhikkhuni, a female Buddhist monastic). The many consorts and palace women were all overjoyed. Indra further bestowed upon her a kasaya and alms bowl, making her a sramana (sramana, a general term for Buddhist renunciates). The king, upon learning this, was content and not angered. He laughed joyfully, saying, 'The merits of these virtuous ones are truly great; is this not delightful!' He then attained the path of the stream-enterer. The king returned to the palace, feeling lost. He summoned the crown prince and entrusted the kingdom to him. The king then made a vow, saying, 'Now I wish to become a sramana; who understands me?' Indra then shaved the king's head, and the kasaya naturally adorned his body, and the necessary implements were naturally provided. The king then followed the Buddha. The kings of the twelve small kingdoms all relinquished their kingdoms to their crown princes and followed the king to become sramanas. At once, they all attained the path of an arhat (arhat, one who has extinguished all defilements and attained the highest state of enlightenment). Akrtaru (Akrtaru, a name) is who I was in the past, and the great lady is Gopi (Gopi, a name). (From the Sutra of the Poor Woman Becoming the King's Consort)
Sirima (Sirima, a name) Forgets Hunger and Offers to the Sangha Twelve Times
The Buddha was residing in Vaisali (Vaisali, an ancient Indian city). He told the bhikkhus (bhikkhu, a male Buddhist monastic), 'I have heard that among the bhikkhunis, the foremost in merit is Sirima.' At that time, there was a famine, and it was difficult to beg for food. At that time, the bhikkhuni Sirima entered the city to beg for food. Seeing a bhikkhu, she asked, 'Venerable one, have you obtained food?' The bhikkhu showed her his empty bowl. She then gave the food from her own bowl to the bhikkhu. The bhikkhu, having received the food, returned to the vihara (vihara, a Buddhist monastery) and called the other bhikkhus to eat together. The bhikkhus asked, 'Elder, where did you obtain such good food?' He replied, 'I obtained it from the bhikkhuni Sirima.' Upon hearing this, the bhikkhus each went to ask for food. In this way, it was passed on until five hundred bhikkhus.
。盡皆得食。然後自求。日時已過。失食還到精舍。明日晨朝。諸比丘復著衣持缽。至比丘尼精舍門立。比丘尼見已即入。語尸利摩言。諸比丘今在門外相待。尸利摩聞已語弟子。取衣缽來。我為諸上尊乞食。如是次第供給五百人已然後自求。日時復過失食而還。至第三日亦復如是。乃至次第供給五百人。唯一人未得。此比丘隨尸利摩后入一家。以先三日失食故。身體虛羸迷悶倒地(出僧祇律二十一卷十誦四分並同)。
暴志前生為鱉婦十三
有暴志比丘尼者。反懷惡信謗佛毀僧。佛言。不但今世。過去無數劫時。一獼猴王居在林樹食果飲水。時念一切蚑行喘息人物之類。皆欲令度使至無為。時有一鱉以為知友。鱉數往來到獼猴所。飲食言談說正義理。其婦見之。謂有淫蕩問。夫為何所至。答曰。吾與獼猴共結親友。甚聰明智慧又曉義理。婦猶不信。因便佯病。困劣著地治不肯差。謂夫言。吾病甚重。得卿所親獼猴肝。乃當活耳。夫答曰。吾寄身託命。云何以活卿耶。婦曰。夫婦同共一體不念相濟。反為獼猴夫敬重婦。往請獼猴共食。獼猴答曰。吾家陸地。卿在水中。安得相從。鱉曰。吾當負卿。獼猴從之負到中道語獼猴言。婦病須卿肝。獼猴曰。何不早道。吾肝掛樹不赍將來。從還取肝乃相從耳。便還
【現代漢語翻譯】 現代漢語譯本 都得到了食物。然後她們自己才去尋找食物。時間過了，錯過了吃飯的時間，又回到精舍。第二天早上，眾比丘再次穿好衣服，拿著缽，來到比丘尼精舍的門外站立。比丘尼們看見后就進去，告訴尸利摩（Śrīmā，人名）說：『眾比丘現在門外等候。』尸利摩聽后告訴弟子：『拿衣缽來，我為這些上尊乞食。』就這樣依次供養了五百人後，然後自己才去尋找食物。時間又過了，錯過了吃飯的時間，就回去了。第三天也像這樣，乃至依次供養了五百人，只有一個人沒有得到食物。這位比丘跟在尸利摩後面進入一家，因為前三天沒有吃到食物，身體虛弱，昏迷倒地（出自《僧祇律》第二十一卷，《十誦律》、《四分律》也相同）。
暴志前生為鱉婦 第十三
有一位名叫暴志的比丘尼，反而懷著惡念誹謗佛，詆譭僧眾。佛說：『不只是今生這樣，過去無數劫時，有一隻獼猴王住在樹林里，吃果子喝水。當時他想著一切爬行、喘息的生物，都想讓他們得度，到達無為的境界。』當時有一隻鱉，作為獼猴的知心朋友。鱉多次前往獼猴那裡，一起飲食，交談，宣說正義的道理。鱉的妻子看見了，懷疑有姦情，問：『你到哪裡去了？』鱉回答說：『我和獼猴結為親友，他非常聰明智慧，又懂得義理。』鱉的妻子仍然不相信，於是就假裝生病，困頓地躺在地上，怎麼治療也不肯好。她對丈夫說：『我病得很重，如果能得到你親愛的獼猴的肝，才能活命。』丈夫回答說：『我寄身託命於他，怎麼能用他來救活你呢？』妻子說：『夫妻本是一體，你不念及相救，反而敬重獼猴。』丈夫就去邀請獼猴一起吃飯。獼猴回答說：『我家在陸地上，你在水中，怎麼能相從呢？』鱉說：『我來揹你。』獼猴答應了，鱉揹著獼猴走到一半，告訴獼猴說：『我妻子生病了，需要你的肝。』獼猴說：『為什麼不早說？我的肝掛在樹上，沒有帶來，回去取肝才能相從啊。』於是就回去了。
【English Translation】 English version All received food. Then they sought food for themselves. When the time had passed, and they missed their meal, they returned to the monastery. The next morning, the Bhikshus again put on their robes, held their bowls, and stood at the gate of the Bhikshuni monastery. The Bhikshunis, seeing them, went inside and told Śrīmā (Śrīmā, a name), 'The Bhikshus are now waiting outside the gate.' Śrīmā, hearing this, told her disciples, 'Bring the robes and bowls. I will beg for food for these venerable ones.' In this way, she provided for five hundred people in order, and then sought food for herself. Again, the time passed, and she missed her meal and returned. On the third day, it was the same. She provided for five hundred people in order, but one person did not receive food. This Bhikshu followed Śrīmā into a house. Because he had missed his meal for the previous three days, his body was weak, and he fainted and fell to the ground (from the Saṃghika-vinaya, volume 21; the Daśa-bhāṇavāra-vinaya and the Caturvargika-vinaya are the same).
The Thirteenth Story: Bao Zhi's Previous Life as a Turtle's Wife
There was a Bhikshuni named Bao Zhi who harbored evil thoughts, slandered the Buddha, and defamed the Sangha. The Buddha said, 'It is not only in this life. In countless past kalpas, there was a monkey king who lived in the forest, eating fruits and drinking water. At that time, he thought of all crawling, breathing creatures and wanted to help them attain liberation and reach the state of non-action (wu wei).' At that time, there was a turtle who was a close friend of the monkey. The turtle often went to the monkey's place to eat, talk, and explain the principles of righteousness. The turtle's wife saw this and suspected an affair, asking, 'Where have you been?' The turtle replied, 'I have become friends with the monkey. He is very intelligent and wise and understands the principles of righteousness.' The turtle's wife still did not believe it, so she pretended to be sick, lying weakly on the ground, refusing to get better no matter how she was treated. She said to her husband, 'I am very sick. If I can get the liver of your dear monkey, I will live.' The husband replied, 'I entrust my life to him. How can I use him to save you?' The wife said, 'Husband and wife are one body. You do not think of saving me but instead respect the monkey.' The husband then invited the monkey to eat together. The monkey replied, 'My home is on land, and you are in the water. How can we be together?' The turtle said, 'I will carry you.' The monkey agreed, and the turtle carried the monkey halfway and told the monkey, 'My wife is sick and needs your liver.' The monkey said, 'Why didn't you say so earlier? My liver is hanging on the tree. I didn't bring it with me. I will go back to get the liver, and then we can be together.' So they went back.
樹上跳梁歡喜。鱉問曰。卿應取肝來。到我家去。反更跳梁何耶。獼猴答曰。天下至愚無過於汝。共為親友寄身託命。還欲見危。鱉婦暴志是。鱉調達是。獼猴王我是(出鱉獼猴經)。
暴志謗佛十四
佛游舍衛祇國。波斯匿王。請佛及僧。宮中設飯。欲詣王宮。有比丘尼。名暴志。木盔系腹似如懷妊。因索佛衣。汝為我夫從得有身。不給衣食此事云何。時諸大眾人天釋梵四王諸天鬼神。及國人民莫不驚惶。佛為一切三界之尊。其心清凈過於摩尼。智慧之明超于日月。獨步三世無能逮者。降伏諸邪。九十六種莫不歸伏。道德巍巍不可為喻。虛空無形不可污染。佛心過彼無有等侶。此比丘尼既佛弟子。云何懷惡欲謗如來。佛見眾心欲為決疑仰瞻上方。時天帝釋尋時來下。化作一鼠嚙系盔繩。盔即墮地。眾會睹之。瞋喜交集怪之所以。時國王瞋。此比丘尼棄家遠業為佛弟子。既不能嘆譽如來無極功德。反還妒謗於是大王。即敕侍者。掘地為坑欲倒埋之。時佛解喻勿得爾也。是吾宿罪非獨彼殃。乃往過去久遠世時。時有賈客。賣好真珠枚數甚多。且圓明好。時有一女皆欲買之。向欲成市。有一男子。遷益倍價獨得珠去。女人不得心懷瞋恨。乃從請求復不肯與。心怒既盛。我前買珠。便來遷奪。又從請求復不肯與
【現代漢語翻譯】 現代漢語譯本 樹上的猴子跳來跳去，非常高興。烏龜問：『你應該把肝取來，到我家去啊。反而在這裡跳來跳去幹什麼呢？』獼猴回答說：『天下最愚蠢的莫過於你。我們是親朋好友，你卻想讓我身處險境。』烏龜的妻子是暴志，烏龜是調達（提婆達多），獼猴王就是我。（出自《鱉獼猴經》）
暴志誹謗佛陀（十四）
佛陀在舍衛城的祇園精舍。波斯匿王邀請佛陀和僧眾到王宮中用齋飯。佛陀正要前往王宮時，有一位比丘尼，名叫暴志，她用木製的頭盔綁在腹部，看起來像懷孕的樣子。她向佛陀索要衣服，說：『你是我丈夫，我因此懷了身孕。你不給我衣食，這算什麼事？』當時，所有的大眾、人、天、釋提桓因、四天王、諸天鬼神，以及國家的百姓，無不驚慌。佛陀是一切三界中最尊貴的，他的心清凈勝過摩尼寶珠，他的智慧光明超過日月，獨自走在三世中沒有人能趕得上。他降伏了各種邪說，九十六種外道沒有不歸順的。他的道德高尚偉大，無法比喻，如同虛空無形，不可污染。佛陀的心超過虛空，沒有可以與之相比的。這位比丘尼既然是佛陀的弟子，怎麼會懷著惡意想要誹謗如來呢？佛陀看到大眾心中的疑惑，想要為大家消除疑慮，就抬頭仰望上方。當時，天帝釋（帝釋天）立刻降臨下來，化作一隻老鼠咬斷了繫著頭盔的繩子。頭盔立刻掉在地上，大眾看到了，既生氣又高興，感到非常奇怪。當時國王非常生氣，認為這位比丘尼拋棄家庭，遠離世俗，做了佛陀的弟子，既然不能讚歎如來無上的功德，反而還要誹謗，於是大王就命令侍者挖一個坑，想要把她倒著埋進去。當時佛陀勸解說：『不要這樣做。這是我宿世的罪業，不僅僅是她的災殃。』在過去很久遠的時代，當時有一個商人，賣很多好的珍珠，而且圓潤明亮。當時有一個女子想要買這些珍珠，眼看就要成交了，有一個男子，把價格提高了一倍，獨自買走了珍珠。女子沒有買到，心中懷著怨恨，於是上前請求，男子又不肯給。女子心中怒火中燒，說：『我先要買珍珠，你卻來搶奪。』又上前請求，男子還是不肯給。
【English Translation】 English version A monkey was jumping and rejoicing on a tree. A turtle asked: 'You should take the liver and come to my house. Why are you jumping around here instead?' The monkey replied: 'Nothing is more foolish than you. We are friends and relatives, yet you want to put me in danger.' The turtle's wife is Baoli (name), the turtle is Tiaoda (Devadatta), and I am the Monkey King. (From the Sutra of the Turtle and the Monkey)
Baoli's Slander of the Buddha (Fourteen)
The Buddha was staying in the Jeta Grove in Shravasti. King Pasenadi invited the Buddha and the Sangha to have a meal in the palace. As the Buddha was about to go to the palace, there was a Bhikkhuni (Buddhist nun) named Baoli (name). She tied a wooden helmet to her abdomen, making it look like she was pregnant. She demanded clothes from the Buddha, saying: 'You are my husband, and I became pregnant because of you. You don't give me food and clothing, what is this?' At that time, all the assembly, humans, Devas (gods), Sakra (Indra), the Four Heavenly Kings, all the Devas (gods), ghosts, and spirits, as well as the people of the country, were all shocked. The Buddha is the most honored in all three realms, his mind is purer than a Mani jewel, his wisdom is brighter than the sun and moon, and he walks alone in the three worlds without anyone being able to catch up. He subdued all heresies, and all ninety-six kinds of non-Buddhist paths submitted to him. His morality is lofty and great, beyond comparison, like the formless void, which cannot be defiled. The Buddha's mind surpasses the void, and there is no equal to it. Since this Bhikkhuni (Buddhist nun) is a disciple of the Buddha, how could she harbor evil intentions to slander the Tathagata (Buddha)?' The Buddha saw the doubts in the minds of the assembly and wanted to dispel their doubts, so he looked up to the sky. At that time, Sakra (Indra), the Lord of the Devas (gods), immediately descended and transformed into a mouse, biting through the rope tying the helmet. The helmet immediately fell to the ground, and the assembly saw it, feeling both angry and happy, and wondering why. At that time, the king was very angry, thinking that this Bhikkhuni (Buddhist nun) had abandoned her family, left the secular world, and became a disciple of the Buddha. Since she could not praise the Buddha's infinite merits, she instead slandered him. Therefore, the king ordered the attendants to dig a pit and bury her upside down. At that time, the Buddha advised: 'Do not do this. This is my karma from a past life, not just her misfortune.' In the distant past, there was a merchant who sold many fine pearls, which were round and bright. At that time, there was a woman who wanted to buy these pearls, and the deal was about to be made. A man increased the price by double and bought the pearls alone. The woman did not get to buy them and harbored resentment in her heart, so she stepped forward to ask, but the man refused to give them. The woman's anger flared up, saying: 'I wanted to buy the pearls first, but you came and snatched them away.' She stepped forward to ask again, but the man still refused to give them.
。汝毀辱我。我在所生當報汝怨。時買珠男子則我身是。其女身者則暴志是。此自往緣。非直今身也(出生經第一卷)。
經律異相卷第二十三 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第二十四(轉輪聖王諸國王部第一)
梁沙門僧旻寶唱等集劫初人王始原一大王致輪之初二金輪王王化方法三燈光金輪王舍臂四蓋事金輪王有大利益五轉輪王為半偈剜身然千燈六摩調金輪王舍國學道七無諍念金輪王請佛僧八 堅固金輪王失輪出家九文陀竭金輪王游四天下十頂生金輪王愛別離苦十一阿育四分王始終造業十二
劫初人王始原一
劫欲成時。水災既起壞第二禪。風災吹結世界得成。光音諸天福命既盡。化生為人歡喜為食。身光自照神足飛行。無有男女尊卑隔異。故曰眾生有自然地味。猶如醍醐。色如生酥。味甜于蜜。以手取嘗。遂生味著。食之多者顏色粗悴。食之少者膚貌光澤。便有勝負自相是非。地味又滅。又生地皮。狀如薄䴵。色味香美復共食之。轉相輕易地皮又滅。更生地膚(增一阿含婁炭並云地肥)因食多少生諸惡法。地生粳米眾共食之。生男女形乃至立王(事已見世界成壞部)天下富樂地生青草。如孔雀尾漸次分張。有八萬國。人民聚落雞鳴相聞。天下
【現代漢語翻譯】 現代漢語譯本：你詆譭侮辱我，我將來轉世后一定會報復你。當時買珍珠的男子就是我的前身，那個女子就是暴志。這是我們過去世的因緣，並非只是今生的事情。（出自《出生經》第一卷）
《經律異相》卷第二十三 大正藏第53冊 No. 2121 《經律異相》
《經律異相》卷第二十四（轉輪聖王諸國王部第一）
梁朝沙門僧旻、寶唱等人編輯整理。內容包括：劫初人王的起源，第一大王獲得輪寶的開端，第二金輪王以王道教化民眾的方法，第三燈光金輪王捨棄手臂，第四蓋事金輪王獲得大利益，第五轉輪王爲了半句偈語剜身燃千燈，第六摩調金輪王捨棄國家去學道，第七無諍念金輪王請佛和僧眾，第八堅固金輪王失去輪寶后出家，第九文陀竭金輪王遊歷四大天下，第十頂生金輪王經歷愛別離的痛苦，第十一阿育四分王從始至終的造業。
劫初人王的起源
在劫將要形成的時候，水災興起，摧毀了第二禪天。風災吹動凝聚，世界得以形成。光音天的諸天福報享盡，化生為人，以歡喜為食，身體發出光芒，能夠以神足飛行，沒有男女尊卑的差別。所以說眾生有自然的地味，就像醍醐（最好的酥油），顏色像生酥（剛提煉出來的酥油），味道比蜂蜜還甜，用手取來品嚐，於是產生了味道的執著。吃得多的，臉色粗糙憔悴；吃得少的，面板容貌光澤。於是就有了勝負，互相之間產生是非。地味就消失了。又生出地皮，形狀像薄餅，顏色味道香美，又一起食用，互相輕視，地皮又消失了。又生出地膚（《增一阿含經》、《婁炭經》都說是地肥），因為食用多少而產生各種惡法。地上生長出粳米，大家一起食用，生出男女的形體，乃至擁立國王（此事已在世界成壞部中講述）。天下富足快樂，地上生長出青草，像孔雀的尾巴一樣逐漸分開，有八萬個國家，人民聚落之間雞鳴之聲可以互相聽到，天下太平。
【English Translation】 English version: You have slandered and insulted me. In my future lives, I will surely take revenge on you. The man who bought the pearl at that time was my previous self, and that woman was Bao Zhi (violent will). This is a karmic connection from our past lives, not just something that happened in this life. (From the first volume of the Sutra of Births)
The Miscellaneous Āgama Sutras and Vinaya, Volume 23 Taisho Tripitaka Volume 53, No. 2121, The Miscellaneous Āgama Sutras and Vinaya
The Miscellaneous Āgama Sutras and Vinaya, Volume 24 (First Section: Wheel-Turning Sage Kings and Various Kings)
Compiled and edited by the Liang Dynasty monks Seng Min and Bao Chang. The contents include: the origin of the first human king of the kalpa, the beginning of the first great king obtaining the wheel jewel, the second golden wheel king's method of teaching and transforming the people with the way of kings, the third Lamp Light Golden Wheel King giving up his arm, the fourth Covered Affair Golden Wheel King obtaining great benefits, the fifth Wheel-Turning King carving his body and burning a thousand lamps for half a verse, the sixth Modiao Golden Wheel King abandoning his country to study the Way, the seventh Non-Contention Mind Golden Wheel King inviting the Buddha and the Sangha, the eighth Firm Golden Wheel King renouncing the world after losing the wheel jewel, the ninth Wentuojie Golden Wheel King traveling the four great continents, the tenth Top-Born Golden Wheel King experiencing the suffering of separation from loved ones, and the eleventh Ashoka Four-Part King creating karma from beginning to end.
The Origin of the First Human King of the Kalpa
When the kalpa was about to form, a water disaster arose, destroying the Second Dhyana Heaven. A wind disaster blew and condensed, and the world was formed. The devas of the Abhasvara Heaven (Heaven of Radiance) exhausted their blessings and were born as humans, taking joy as food, their bodies emitting light, and able to fly with supernatural powers. There was no distinction between male and female, noble and base. Therefore, it is said that sentient beings had natural earth essence, like ghee (the finest clarified butter), its color like fresh butter, and its taste sweeter than honey. They took it with their hands and tasted it, and thus developed an attachment to the taste. Those who ate more had rough and sallow complexions; those who ate less had radiant skin and appearance. Thus, there was victory and defeat, and right and wrong arose among them. The earth essence then disappeared. Then, earth skin grew, shaped like thin cakes, with beautiful color and taste, and they ate it together again, despising each other. The earth skin then disappeared. Then, earth fat grew (the Ekottara Agama Sutra and the Loutan Sutra both say it was earth fat), and because of eating more or less, various evil dharmas arose. Rice grew on the earth, and everyone ate it together, and male and female forms were born, and even a king was established (this matter has already been discussed in the section on the formation and destruction of the world). The world was rich and happy, and green grass grew on the earth, gradually spreading out like a peacock's tail. There were 80,000 countries, and the crowing of chickens could be heard between the people's settlements, and the world was at peace.
無病大熱大寒。以法治國奉行十善。哀念一切猶如父母。人壽長久。后王德漸薄年壽轉減。至一萬歲。今至一百。王崩子嗣。名曰珍寶(出長阿含經第二十二卷)。
大王致輪之初二
轉輪聖王。所以致金輪者。帝釋常敕四天王。一月六日案行天下。伺人善惡。四天王及大子使者。見有大國王以十善四等治天下。憂勤人物心逾慈父。以是事白天帝釋。帝釋聞之。慶其能爾。便敕毗首羯摩。賜其金輪。即出持付毗沙門天王。毗沙門天王持付飛行夜叉。飛行夜叉持來與大國王。毗沙門天王敕此夜叉。汝常為王持此金輪。當王頂上畢其壽命。不得中舍。是夜叉常為持之。進止來去隨聖王意盡其壽命。然後還付毗沙門天王。毗沙門天王還付毗首羯摩。毗首羯摩還內著寶藏中(出雜譬喻經第六卷)道種堅德乘金輪王四天下。性種性王乘銀輪王三天下。習種性王乘銅輪王二天下。以上十善得王。乘鐵輪王一天下(出仁王波若經)。
金輪王王化方法三
轉輪聖王。成就七寶。有四神德。一金輪寶。二白象寶。三紺馬寶。四神珠寶。五玉女寶。六居士寶。七主兵寶。若轉輪王出閻浮提時。諸剎利水澆王頂以月滿時香湯沐浴。升高殿上會眾伎樂。天金輪寶忽現在前。輪有千輻光色具足。天金所成非世所有。輪
【現代漢語翻譯】 現代漢語譯本 沒有疾病卻感到極熱或極寒。以佛法治理國家，奉行十善業。哀憐一切眾生如同父母。那時人們壽命很長。後來的國王道德逐漸衰薄，壽命也隨之減少，直至一萬歲。現在人們的壽命只有一百歲。國王駕崩后，由兒子繼承王位，名字叫做珍寶（出自《長阿含經》第二十二卷）。
大王獲得金輪的最初因緣
轉輪聖王之所以能夠獲得金輪，是因為帝釋天經常敕令四大天王，每月初六巡視天下，觀察人們的善惡行為。四大天王以及他們的太子使者，如果看到有大國王以十善業和四無量心治理天下，憂慮百姓的疾苦，心懷慈悲如同父親一般，就會將此事稟告給帝釋天。帝釋天聽聞后，讚賞他能夠這樣做，便敕令毗首羯摩天匠，賜予他金輪。毗首羯摩天匠隨即取出金輪，交給毗沙門天王。毗沙門天王交給飛行夜叉。飛行夜叉將金輪帶給大國王。毗沙門天王敕令夜叉說：『你應當常為國王持有此金輪，在國王的頭頂上，直到他壽命終結，不得中途捨棄。』這夜叉常常為國王持有金輪，進退來去都隨著聖王的意願，直到國王壽命終結。然後將金輪交還給毗沙門天王。毗沙門天王交還給毗首羯摩天匠。毗首羯摩天匠將金輪放回寶藏中（出自《雜譬喻經》第六卷）。以道種堅固的德行，可以成為統治四天下的金輪王。以性種性的德行，可以成為統治三天下的銀輪王。以習種性的德行，可以成為統治二天下的銅輪王。以上都是因為奉行十善業而成為國王。以鐵輪王的德行，可以統治一天下（出自《仁王般若經》）。
金輪王教化民眾的方法
轉輪聖王成就七寶，具有四種神德。一是金輪寶，二是白象寶，三是紺馬寶，四是神珠寶，五是玉女寶，六是居士寶，七是主兵寶。當轉輪王出現于閻浮提（Jambudvipa）時，諸剎利（Kshatriya）以水澆灌國王的頭頂，在月圓之時用香湯沐浴，登上高殿，聚集眾多的伎樂。天上的金輪寶忽然出現在國王面前。金輪有一千個輪輻，光彩奪目，是天金所造，並非世間所有。
【English Translation】 English version Without illness, experiencing great heat or great cold. Governing the country with Dharma, practicing the ten virtues. Grieving for all beings as if they were one's own parents. At that time, people's lifespans were long. Later kings' virtues gradually declined, and their lifespans decreased accordingly, down to ten thousand years. Now, people's lifespans are only one hundred years. When the king dies, his son inherits the throne, and his name is called 'Treasured Jewel' (from the twenty-second chapter of the Dirgha Agama Sutra).
The Initial Causes of a Great King Obtaining the Golden Wheel
The reason why a Chakravartin (Wheel-Turning King) is able to obtain the golden wheel is that Indra (Lord of the Devas) often commands the Four Heavenly Kings to patrol the world on the sixth day of each month, observing people's good and evil deeds. If the Four Heavenly Kings and their crown prince messengers see a great king governing the world with the ten virtues and the four immeasurables, worrying about the people's suffering, and having compassion like a father, they will report this matter to Indra. Upon hearing this, Indra praises him for being able to do so and commands Vishvakarman (the divine architect) to bestow upon him the golden wheel. Vishvakarman then takes out the golden wheel and gives it to Vaishravana (the Heavenly King of the North). Vaishravana gives it to the flying Yaksha (a type of celestial being). The flying Yaksha brings the golden wheel to the great king. Vaishravana commands the Yaksha, saying, 'You should always hold this golden wheel for the king, above the king's head, until his life ends, and you must not abandon it midway.' This Yaksha always holds the golden wheel for the king, advancing and retreating according to the holy king's wishes, until the king's life ends. Then, he returns the golden wheel to Vaishravana. Vaishravana returns it to Vishvakarman. Vishvakarman puts the golden wheel back into the treasury (from the sixth chapter of the Samjukta Pitaka Sutra). With the firm virtue of the seed of the Path, one can become a golden wheel king ruling over the four continents. With the virtue of the nature seed, one can become a silver wheel king ruling over three continents. With the virtue of the habitual seed, one can become a copper wheel king ruling over two continents. The above are all due to practicing the ten virtues and becoming kings. With the virtue of an iron wheel king, one can rule over one continent (from the Humane King Prajna Sutra).
The Methods of a Golden Wheel King in Teaching and Transforming the People
A Chakravartin (Wheel-Turning King) possesses seven treasures and has four divine virtues: first, the golden wheel treasure; second, the white elephant treasure; third, the azure horse treasure; fourth, the divine jewel treasure; fifth, the jade maiden treasure; sixth, the householder treasure; and seventh, the military leader treasure. When a Chakravartin appears in Jambudvipa (the continent where humans reside), the Kshatriyas (warrior caste) pour water on the king's head, bathe him with fragrant water on the full moon, ascend the high palace, and gather many musicians. The heavenly golden wheel treasure suddenly appears before the king. The golden wheel has a thousand spokes, is radiant and complete, and is made of heavenly gold, not of this world.
徑丈四。王見興念。我從宿舊聞今此輪現將無是耶。今我寧可試此輪寶。王即召四兵。向金輪寶。偏露右臂右膝著地。以右手摩捫金輪語言。汝向東方如法而轉勿違常則。輪即東轉。王將四兵隨其後行。輪前四神導輪所住。王即止駕。東方小國以金缽盛銀粟。銀缽盛金粟。來詣王所。拜首白言。善哉大王。今此東方土地豐樂多諸珍寶人民熾盛。愿大王留此治化。大王答曰。汝等但以正法治民。勿使偏抂無令國內有非法行。自不殺生。教人不殺偷盜邪淫兩舌惡口妄言。綺語貪邪嫉妒邪見之人。此即名曰我之所治。時諸小王。即從大王巡行諸國。至東南西北。隨輪所至。其諸國王皆獻國土平曠之處。輪則周行封畫量度。東西十二由旬。南北七由旬。天神造城郭。其城七重。七重欄楯七重羅網。七重行樹周匝交飾。七寶所成乃至無數眾鳥相和而鳴。復于城內造諸宮殿。宮墻七重七寶所成。時金輪寶在宮殿上虛空中住。王清旦于正殿上坐。自然像寶忽現在前。其毛純白七處平住。力能飛行其首雜色。六牙纖𦟛真金間填。王見念言。此象賢良。若善調者可中御乘。即試調習諸能悉備。時轉輪王欲自試象。即乘其上。清旦出城周行四海。食時已還。時王清旦在正殿坐。自然馬寶忽現在前。其紺青色朱毛尾頭。仰如馬力能飛行。王見
【現代漢語翻譯】 現代漢語譯本 直徑一丈四尺。國王見了，心中思量：『我從前聽老人們說，現在這輪寶出現，難道是真的嗎？現在我寧可試一試這輪寶。』國王立即召集四種軍隊，面向金輪寶，袒露右臂，右膝著地，用右手撫摸金輪，說道：『你向東方如法運轉，不要違背常理。』輪寶便向東轉動。國王率領四種軍隊跟隨在後面。輪寶前面有四位神祇引導，輪寶停止的地方，國王也停止行進。東方的小國用金缽盛著銀粟，銀缽盛著金粟，來到國王處所，叩拜說道：『善哉大王！現在這東方土地豐饒，物產豐富，珍寶眾多，人民興盛，希望大王留在這裡治理教化。』大王回答說：『你們只要用正法治理百姓，不要偏頗枉法，不要讓國內有非法行為。自身不殺生，教導人們不殺生、不偷盜、邪淫、兩舌、惡口、妄言、綺語，遠離貪婪、邪惡、嫉妒、邪見之人。這就叫做我的治理。』當時，各國小王，就跟隨大王巡行各國，到達東南西北各地，隨著輪寶所到之處，那些國王都獻出國土平坦的地方。輪寶便周行各地，封畫量度，東西十二由旬（yóu xún，古印度長度單位），南北七由旬。天神建造城郭，那城有七重，七重欄楯，七重羅網，七重行樹，周匝交錯裝飾，用七寶所成，乃至無數眾鳥相互鳴叫。又在城內建造各種宮殿，宮墻七重，用七寶所成。當時，金輪寶在宮殿上空的虛空中停留。國王清晨在正殿上坐著，自然出現象寶，它的毛純白，七處平穩站立，力能飛行，它的頭部是雜色的，六牙纖細光潔，用真金鑲嵌。國王見了，心中思量：『這象賢良，如果善於調教，可以用來駕乘。』於是試著調教，各種技能都具備了。當時，轉輪聖王想要親自試象，就騎在上面，清晨出城，周遊四海，到吃午飯的時候就回來了。當時國王清晨在正殿坐著，自然出現馬寶，它的顏色是紺青色，有紅色的鬃毛和尾巴，昂首挺立，像馬一樣力大，能夠飛行。國王見了
【English Translation】 English version Its diameter was fourteen 'jing zhang' (徑丈, a unit of length). Seeing it, the king thought, 'I have heard from elders that when this wheel treasure appears, it may be true. Now I would rather test this wheel treasure.' The king immediately summoned the four divisions of his army, faced the golden wheel treasure, bared his right arm, knelt on his right knee, and stroked the golden wheel with his right hand, saying, 'Turn eastward according to the Dharma, and do not violate the usual rules.' The wheel then turned eastward. The king led the four divisions of his army to follow behind it. Four deities guided the wheel in front, and where the wheel stopped, the king stopped his chariot. The small countries of the east came to the king's location with golden bowls filled with silver millet and silver bowls filled with golden millet, bowing and saying, 'Excellent, Great King! Now this eastern land is fertile and prosperous, rich in treasures, and the people are thriving. We wish that the Great King would stay here to govern and teach.' The Great King replied, 'You should govern the people with the righteous Dharma, without bias or injustice, and do not allow illegal activities in the country. Do not kill living beings yourselves, and teach people not to kill, steal, commit adultery, engage in divisive speech, harsh language, lying, or frivolous talk, and stay away from those who are greedy, evil, jealous, and have wrong views. This is what is called my governance.' At that time, the small kings followed the Great King to tour the countries, reaching the southeast, northwest, and wherever the wheel treasure went, those kings offered the flat lands of their countries. The wheel then traveled around, marking and measuring, twelve 'you xun' (由旬, a unit of distance in ancient India) east-west and seven 'you xun' north-south. Heavenly beings built city walls, and the city had seven layers, seven layers of railings, seven layers of nets, and seven rows of trees, decorated all around, made of seven treasures, and even countless birds sang in harmony. Furthermore, various palaces were built within the city, with seven layers of palace walls, made of seven treasures. At that time, the golden wheel treasure stayed in the empty space above the palace. The king sat in the main hall in the early morning, and a natural elephant treasure suddenly appeared before him. Its fur was pure white, it stood steadily in seven places, it had the power to fly, its head was of mixed colors, and its six tusks were slender and smooth, inlaid with pure gold. Seeing it, the king thought, 'This elephant is virtuous. If it is well-trained, it can be used as a royal mount.' So he tried to train it, and it was proficient in all skills. At that time, the Chakravartin (轉輪聖王, Wheel-Turning King) wanted to test the elephant himself, so he rode on it, left the city in the early morning, traveled around the four seas, and returned by lunchtime. At that time, the king was sitting in the main hall in the early morning, and a natural horse treasure suddenly appeared. Its color was dark blue, with red mane and tail, it stood with its head raised, as strong as a horse, and it could fly. The king saw
念言。此馬寶良。若善調者可中御乘。即試調習諸能悉備。王欲試馬。即自乘之清旦出城。周行四海食時已還。時王清旦在正殿上。自然神珠忽現在前。質色清徹無有瑕穢。王見念言。此珠妙好。若有光明可照宮內。王欲試珠。即召四兵。以此寶珠置高幢上。于夜冥中赍幢出城。其珠光明照一由旬。見城中人皆起作務。謂為是晝。玉女寶者忽然自現。顏色從容面貌端正。不長不短不粗不細。不白不黑不剛不柔。冬則身溫夏則身涼。舉身毛孔出栴檀氣。口出優缽羅華香。言語柔濡舉動安詳。先起後坐不失儀則。時王無著心不暫念。況復親近。居士寶者忽然自出。寶藏之內財富無量。居士宿福眼能徹視。地中伏藏有主無主。皆悉見知。其有主者能為擁護。其無主者取給王用。時居士寶往白王言。大王。有所給與不足為憂。我自能辦。時王欲試此居士寶。即敕嚴船於水遊戲。告居士曰。我須金寶汝速與我。居士報曰。大王。小待須我至岸。王乃逼言。我今須用居士寶。以右手內著水中。水中寶瓶隨手而出。如蟲緣樹。時王見之。語居士言。止止吾無所須。向相試耳。尋以寶物還投水中。主兵寶者。忽然出現。智謀雄猛英略獨決。即詣王所白言。大王有所討罰不足為憂。我自能辦。時王欲試主兵寶故。即集四兵而告之曰。汝今
【現代漢語翻譯】 念言：『這匹馬是寶馬良駒。如果善於調教，可以成為國王的御用馬匹。』於是（國王）試驗調教，各種技能全部具備。國王想要試馬，就親自騎著它清晨出城，環繞四海，在吃飯的時候已經返回。當時國王清晨在正殿上，忽然自然出現一顆神珠，質地顏色清澈，沒有瑕疵污穢。國王見了念道：『這顆珠子美妙極好，如果能有光明照亮宮內就好了。』國王想要試驗這顆珠子，就召集四兵，將這顆寶珠放置在高高的旗幟上，在黑夜中帶著旗幟出城。這顆珠子的光明照亮一由旬（Yojana，古印度長度單位），看見城中的人都起來勞作，以為是白天。玉女寶（Ratna-strī，珍寶之女）忽然自己出現，顏色從容，面貌端正，不高不矮，不粗不細，不白不黑，不剛不柔，冬天身體溫暖，夏天身體涼爽，全身毛孔散發出栴檀（Candana，一種香木）的香氣，口中散發出優缽羅華（Utpala，青蓮花）的香氣，言語柔和，舉止安詳，先起身然後落座，不失儀態規矩。當時國王內心沒有絲毫貪戀，更何況親近。居士寶（Ratna-gṛhapati，珍寶之居士）忽然自己出現，寶藏之內的財富無量。居士因為宿世的福報，眼睛能夠徹視，地中的伏藏，無論有主無主，都全部能夠看見知道。對於有主的，能夠為之擁護；對於無主的，取來供給國王使用。當時居士寶前往稟告國王說：『大王，有所供給賞賜，不必擔憂，我自己能夠辦理。』當時國王想要試驗這位居士寶，就命令準備船隻在水中嬉戲遊玩，告訴居士說：『我需要金銀珠寶，你快點給我。』居士回答說：『大王，請稍等，等我到岸邊。』國王於是逼迫著說：『我現在就需要。』居士寶用右手伸入水中，水中的寶瓶就隨著手而出，如同蟲子緣著樹木。當時國王見了，對居士說：『停止，停止，我沒有什麼需要的，剛才只是想試驗你。』隨即把寶物還投到水中。主兵寶（Ratna-senāpati，珍寶之主兵）忽然出現，智謀雄猛，英略果斷，立即前往國王處稟告說：『大王，有所討伐懲罰，不必擔憂，我自己能夠辦理。』當時國王想要試驗主兵寶的緣故，就召集四兵而告訴他們說：『你們現在……』 現代漢語譯本
【English Translation】 The thought arose: 'This horse is a treasure. If well-trained, it could become the king's royal mount.' So (the king) tested and trained it, and it became proficient in all skills. The king wanted to test the horse, so he rode it himself, leaving the city in the early morning, circling the four seas, and returning by mealtime. At that time, the king was in the main hall in the early morning, when suddenly a divine pearl naturally appeared before him, its quality and color clear and without flaws or impurities. Seeing it, the king thought: 'This pearl is wonderfully good; if it could illuminate the palace, that would be excellent.' The king wanted to test the pearl, so he summoned the four divisions of his army and placed the treasure on a high banner, carrying the banner out of the city in the dark of night. The pearl's light illuminated a Yojana (ancient Indian unit of distance), and the people in the city rose to work, thinking it was daytime. The Jewel-Woman (Ratna-strī) suddenly appeared on her own, her color composed, her face upright, neither tall nor short, neither coarse nor fine, neither white nor black, neither hard nor soft, her body warm in winter and cool in summer, the pores of her body emitting the fragrance of Candana (sandalwood), her mouth emitting the fragrance of Utpala (blue lotus), her speech gentle, her movements peaceful, rising before sitting, not losing decorum. At that time, the king had no attachment in his mind, let alone intimacy. The Jewel-Householder (Ratna-gṛhapati) suddenly appeared on his own, the wealth within his treasury immeasurable. Because of the householder's past merit, his eyes could see through everything, and he knew all the hidden treasures in the ground, whether they had owners or not. For those with owners, he could protect them; for those without owners, he would take them to supply the king's needs. At that time, the Jewel-Householder went to inform the king, saying: 'Great King, there is no need to worry about providing gifts and rewards; I myself can manage it.' At that time, the king wanted to test this Jewel-Householder, so he ordered ships to be prepared for playing and frolicking in the water, and he told the householder: 'I need gold and jewels; quickly give them to me.' The householder replied: 'Great King, please wait a moment until I reach the shore.' The king then pressed him, saying: 'I need them now.' The Jewel-Householder put his right hand into the water, and treasure vases came out of the water with his hand, like insects climbing trees. When the king saw this, he said to the householder: 'Stop, stop; I have no need for anything. I was just testing you.' Immediately, he threw the treasures back into the water. The Jewel-Military Leader (Ratna-senāpati) suddenly appeared, his wisdom heroic and fierce, his strategies decisive. He immediately went to the king and reported: 'Great King, there is no need to worry about any punishments or suppressions; I myself can manage it.' At that time, the king wanted to test the Jewel-Military Leader, so he gathered the four divisions of his army and told them: 'You now...' English version
用兵。未集者集。已集者放。未嚴者嚴。已嚴者解。未去者去。已住者住。時兵寶具如王言。王見踴躍曰。我今真為轉輪聖王。一者長壽不夭無能及者。二者身強無患無能及者。三者顏貌端正無能及者。四者寶藏盈出無能及者。是為聖王具四功德。大海彼岸。復有缽頭摩池。俱物頭池。分陀利池。過是地空。其空地中有大海水。名郁禪那。此水下有轉輪聖王道。廣十二由旬。俠道兩邊有七重墻七重欄楯七重羅網七重行樹。以七寶成。閻浮提地轉輪聖王出於世。時水自然去其道平正。轉輪聖王。又乃命駕出遊後園。尋告御者。汝當善御而行。所以然者吾欲諦觀。國土人民安樂無患。時國人民。路次觀者。復語侍人汝且徐行。吾欲諦觀聖王威顏。時王慈育民物如父愛子。國民慕王如子仰父。所有珍奇盡以貢王。愿垂納受。時王報曰。且止諸人。吾自有寶汝可自用。王治此閻浮提時。其地平正。無有荊棘坑坎堆阜。亦無蚊虻蜂蠅蛇虺惡蟲。石沙瓦礫自然沉沒。金銀寶玉現於地上。四時和調不寒不熱。其地柔濡無有塵穢。如油塗地潔凈光澤。地出流泉清凈無竭。樹木實茂華果熾盛。地生濡草冬夏常青色如孔翠。自然粳米無有糠糩眾味具足。時有香樹華果茂盛。其果熟時自然裂出香氣馚熏。復有衣樹華果茂盛。其果熟時皮㲉自裂
【現代漢語翻譯】 現代漢語譯本：用兵的時候，還沒集合的部隊就集合，已經集合的就解散；還沒整頓的就整頓，已經整頓的就解散；還沒出發的就出發，已經到達的就駐紮。當時的兵器寶物都如國王的意願。國王見了非常高興，說：『我現在真是轉輪聖王了！』第一，長壽而不夭折，沒有人能比得上；第二，身體強壯沒有疾病，沒有人能比得上；第三，容貌端正，沒有人能比得上；第四，寶藏充盈涌出，沒有人能比得上。這就是聖王所具有的四種功德。 大海的彼岸，還有缽頭摩池（Paduma池，蓮花池），俱物頭池（Kumuda池，睡蓮池），分陀利池（Pundarika池，白蓮池）。過了這些地方就是虛空。那虛空的地方有大海水，名叫郁禪那（Utsadana）。這水下面有轉輪聖王的道路，寬十二由旬（yojana，古印度長度單位）。道路兩邊有七重墻、七重欄楯（lan shun，欄桿）、七重羅網、七重行樹，都是用七寶造成的。當閻浮提（Jambudvipa，人世間）出現轉輪聖王的時候，水自然退去，道路平坦正直。轉輪聖王於是命令駕車出遊後花園，並告訴御者：『你應當好好駕車，因為我想仔細觀看國土人民是否安樂無患。』當時，國都人民在路邊觀看，也告訴侍從：『你且慢行，我想仔細觀看聖王的威嚴容貌。』 當時，國王慈愛養育百姓如同父親愛護兒子，國民愛慕國王如同兒子仰望父親。所有珍奇的物品都用來進貢給國王，希望國王能夠接受。國王回答說：『各位請停止，我自有寶物，你們可以自己使用。』國王治理這閻浮提的時候，土地平坦正直，沒有荊棘、坑坎、堆阜，也沒有蚊虻（meng，蚊子）、蜂蠅、蛇虺（hui，小蛇）等惡蟲。石頭、沙子、瓦礫自然沉沒，金銀寶玉顯現在地上。四季和諧調順，不寒冷也不炎熱。土地柔軟濕潤，沒有塵土污穢，如同塗了油一樣潔凈光亮。地上涌出泉水，清澈乾淨永不枯竭。樹木果實茂盛，花朵果實繁多。地上生長柔軟的草，冬夏常青，顏色如同孔雀的羽毛。自然生長的粳米（geng mi，一種稻米）沒有糠秕（kang bi，穀殼和碎米），各種味道都具備。當時有香樹，花朵果實茂盛，果實成熟時自然裂開，散發出芬芳的香氣。還有衣樹，花朵果實茂盛，果實成熟時，皮自然裂開。
【English Translation】 English version: When deploying troops, those not yet assembled should assemble, and those already assembled should disperse; those not yet prepared should prepare, and those already prepared should disband; those not yet departed should depart, and those already arrived should encamp. At that time, weapons and treasures would appear as the king wished. Seeing this, the king rejoiced and said, 'Now I am truly a Chakravartin King (轉輪聖王, Wheel-Turning Sage King)! First, I have longevity without premature death, unmatched by anyone; second, I have a strong body without illness, unmatched by anyone; third, I have a dignified appearance, unmatched by anyone; fourth, my treasures are abundant and overflowing, unmatched by anyone.' These are the four virtues possessed by a Sage King. Beyond the great ocean, there are also Paduma Pool (缽頭摩池, Lotus Pool), Kumuda Pool (俱物頭池, Water Lily Pool), and Pundarika Pool (分陀利池, White Lotus Pool). Beyond these places is emptiness. In that emptiness, there is a great ocean of water called Utsadana (郁禪那). Beneath this water is the path of the Chakravartin King, twelve yojanas (由旬, ancient Indian unit of distance) wide. On both sides of the path are seven layers of walls, seven layers of railings (欄楯), seven layers of nets, and seven rows of trees, all made of the seven treasures. When a Chakravartin King appears in Jambudvipa (閻浮提, the world of humans), the water naturally recedes, and the path becomes flat and straight. The Chakravartin King then orders his chariot to go out and tour the rear garden, telling the charioteer, 'You should drive carefully, for I wish to observe closely whether the country and its people are peaceful and without suffering.' At that time, the people of the capital, watching by the roadside, also tell their attendants, 'You should go slowly, for I wish to observe closely the majestic countenance of the Sage King.' At that time, the king cherishes and nurtures the people as a father loves his children, and the people adore the king as children look up to their father. All rare and precious items are offered as tribute to the king, hoping that the king will accept them. The king replies, 'Please stop, everyone. I have my own treasures; you may use them yourselves.' When the king governs this Jambudvipa, the land is flat and straight, without thorns, pits, mounds, or hills. There are no mosquitoes (蚊虻), bees, flies, snakes (蛇虺), or other evil insects. Stones, sand, tiles, and gravel naturally sink, and gold, silver, and jewels appear on the ground. The four seasons are harmonious and temperate, neither cold nor hot. The land is soft and moist, without dust or filth, as clean and bright as if coated with oil. Springs of water gush forth from the ground, clear and inexhaustible. The trees are lush with fruit, and the flowers and fruits are abundant. Soft grass grows on the ground, evergreen in winter and summer, its color like peacock feathers. Naturally growing japonica rice (粳米) has no husks (糠秕), and all flavors are complete. At that time, there are fragrant trees, lush with flowers and fruits, and when the fruits ripen, they naturally split open, emitting a fragrant aroma. There are also clothing trees, lush with flowers and fruits, and when the fruits ripen, their skins naturally split open.
出種種衣。復有莊嚴樹。其果熟時出種種莊嚴具。復有鬘樹。其果熟時出種種鬘。復有器樹。其果熟時出種種器。復有果樹。華果茂盛其果熟時皮㲉自裂出種種果。復有樂器樹。其果熟時出衆樂器。轉輪聖王治於世時。阿耨達龍王。于中夜后。起大密雲彌滿世界。而降大雨如𤛓牛頃。而八味水潤澤周普。地無停水亦無泥淖。潤澤沾洽。于中夜后空中清明。凈無雲曀。海出涼風清凈調柔髑身生樂。聖王以正治國無有阿抂修十善行。時諸人民亦修正見具十善業。其王久時如樂人食身小不適。而便命終生梵天上。時金輪白象紺馬明珠皆悉滅沒。時玉女寶居士寶主兵寶。及國士民。作倡伎樂以香湯洗沐王身。以劫貝纏五百張㲲。次如纏之。捧舉王身置金棺里。以香油灌之。置鐵棺里。復以木槨裹衣其外積眾香薪重衣其上。而阇維之。於四衢道頭起七寶塔。縱廣一由旬。雜色參間以七寶成。玉女寶居士寶典兵寶舉國士民。皆來供養此塔。施諸窮乏。須食與食須衣與衣。像馬寶乘。給眾所須隨意所與(出樓炭第一卷又炭經出長阿含)。
燈光金輪王舍臂四
過去無量無邊阿僧祇劫時。此界名日月雷。亦有五濁世。於我是時作轉輪王。王閻浮提。號燈光明。教化阿僧祇人住善法中。見有一人身被縛束。我即問言。此何所
【現代漢語翻譯】 現代漢語譯本： 出現各種各樣的衣服。還有莊嚴樹，它的果實成熟時會產生各種各樣的莊嚴飾品。還有鬘樹（māla-vṛkṣa，花環樹），它的果實成熟時會產生各種各樣的花環。還有器樹（bhājana-vṛkṣa，器皿樹），它的果實成熟時會產生各種各樣的器皿。還有果樹，花朵和果實茂盛，它的果實成熟時，果皮自然裂開，出現各種各樣的水果。還有樂器樹，它的果實成熟時會產生各種各樣的樂器。當轉輪聖王（Cakravartin，統治世界的理想君主）統治世界時，阿耨達龍王（Anavatapta-nāga-rāja，居住在阿耨達池中的龍王）在半夜之後，升起巨大的濃密雲層，瀰漫整個世界，降下像車軸一樣粗大的雨。這八味水（ạṭṭha-rasa，具有八種特性的水）滋潤普及，地面上沒有積水，也沒有泥濘，滋潤而充分。半夜之後，空中清澈明亮，沒有云彩遮蔽。從海中吹來涼爽的風，清凈而柔和，使身體感到快樂。聖王以正法治理國家，沒有邪惡，奉行十善行（daśa-kuśala，十種善業）。當時的人民也修正見，具備十善業。這位國王在位很久之後，就像樂人一樣，因為飲食稍微不適，就去世了，往生到梵天（Brahma，色界天的總稱）之上。當時，金輪（金輪寶，轉輪王擁有的輪寶），白象（白象寶，轉輪王擁有的象寶），紺馬（紺馬寶，轉輪王擁有的馬寶），明珠（神珠寶，轉輪王擁有的珠寶）都消失了。當時的玉女寶（玉女寶，轉輪王擁有的女寶），居士寶（居士寶，轉輪王擁有的臣寶），主兵寶（主兵寶，轉輪王擁有的兵寶），以及全國的士民，演奏音樂，用香湯沐浴國王的身體，用劫貝（kaśāya，一種粗布）包裹，再用五百張㲲（一種毛織品）依次纏繞。捧起國王的身體，放入金棺里，用香油灌注，再放入鐵棺里，然後用木槨包裹在外面，堆積眾多的香木柴薪，再在上面覆蓋厚重的衣物，然後火化。在四通八達的道路口建造七寶塔（sapta-ratna-stūpa，用七種寶物製成的塔），縱橫一由旬（yojana，古代印度長度單位），用各種顏色交錯裝飾，用七寶製成。玉女寶、居士寶、典兵寶以及全國的士民，都來供養這座塔，施捨給貧窮的人，需要食物的就給食物，需要衣服的就給衣服，大象、馬匹、寶車，供給大眾所需，隨意給予。（出自《樓炭經》第一卷，又《炭經》出自《長阿含經》）。
燈光金輪王舍臂四
在過去無量無邊的阿僧祇劫（asamkhya-kalpa，極長的時間單位）之前，這個世界名叫日月雷。也有五濁世（pañca-kaśāya，充滿五種濁染的時代）。那時我作為轉輪王，統治閻浮提（Jambudvīpa，我們所居住的南贍部洲），名叫燈光明（Dīpālokana，燈光照耀）。教化無數的人安住在善良的法中。看到有一個人被捆綁束縛，我就問：『這是怎麼回事？』
【English Translation】 English version: Various kinds of clothing appear. There are also Adornment Trees (Śṛngāra-vṛkṣa), which produce various kinds of adornments when their fruits are ripe. There are also Garland Trees (Māla-vṛkṣa), which produce various kinds of garlands when their fruits are ripe. There are also Vessel Trees (Bhājana-vṛkṣa), which produce various kinds of vessels when their fruits are ripe. There are also Fruit Trees, with flourishing flowers and fruits, and when their fruits are ripe, the skins naturally split open, producing various kinds of fruits. There are also Musical Instrument Trees, which produce various kinds of musical instruments when their fruits are ripe. When the Wheel-Turning Sage King (Cakravartin, the ideal monarch who rules the world) rules the world, the Anavatapta Dragon King (Anavatapta-nāga-rāja, the dragon king residing in Lake Anavatapta) rises great dense clouds in the middle of the night, filling the world, and sends down heavy rain as thick as axles. This water with eight flavors (aṣṭa-rasa, water with eight qualities) moistens and pervades everywhere, with no standing water or mud on the ground, moistening thoroughly. After midnight, the air is clear and bright, with no clouds obscuring it. Cool breezes come from the sea, pure and gentle, bringing joy to the body. The Sage King governs the country with righteousness, without wickedness, practicing the ten good deeds (daśa-kuśala, ten wholesome actions). At that time, the people also correct their views and possess the ten good deeds. After a long time, this king, like a musician, dies due to slight discomfort from food, and is reborn in the Brahma Heaven (Brahma, a general term for the heavens of the Form Realm). At that time, the Golden Wheel (Golden Wheel Treasure, the wheel treasure possessed by the Wheel-Turning King), the White Elephant (White Elephant Treasure, the elephant treasure possessed by the Wheel-Turning King), the Dark Horse (Dark Horse Treasure, the horse treasure possessed by the Wheel-Turning King), and the Bright Pearl (Divine Pearl Treasure, the jewel treasure possessed by the Wheel-Turning King) all disappear. The Jade Woman Treasure (Jade Woman Treasure, the woman treasure possessed by the Wheel-Turning King), the Householder Treasure (Householder Treasure, the minister treasure possessed by the Wheel-Turning King), the Commander Treasure (Commander Treasure, the military treasure possessed by the Wheel-Turning King), and the country's scholars and people, perform music, bathe the king's body with fragrant water, wrap it in coarse cloth (kasāya, a type of rough cloth), and then wrap it with five hundred layers of felt (a type of woolen fabric) in succession. They lift the king's body, place it in a golden coffin, pour fragrant oil into it, then place it in an iron coffin, and then wrap it with a wooden outer coffin, piling up many fragrant firewood, and then covering it with heavy clothing on top, and then cremate it. At the crossroads, they build a Seven-Jeweled Pagoda (sapta-ratna-stūpa, a pagoda made of seven jewels), one yojana (yojana, an ancient Indian unit of length) in length and width, decorated with various colors, made of seven jewels. The Jade Woman Treasure, the Householder Treasure, the Commander Treasure, and the country's scholars and people all come to make offerings to this pagoda, giving to the poor, giving food to those who need food, giving clothing to those who need clothing, elephants, horses, and precious vehicles, providing what the masses need, giving as they wish. (From the first volume of the Lou Tan Jing, and the Tan Jing comes from the Chang Ahan Jing).
Dīpālokana Cakravartin Giving Arms Four
In the past, immeasurable and boundless asamkhya-kalpas (asamkhya-kalpa, an extremely long unit of time) ago, this world was named Sun Moon Thunder. There was also a world of five defilements (pañca-kaṣāya, an era full of five types of defilements). At that time, I was a Wheel-Turning King, ruling Jambudvipa (Jambudvīpa, the Southern Jambudvipa where we live), named Dīpālokana (Dīpālokana, light illuminating). I taught countless people to abide in good Dharma. Seeing a person bound and tied up, I asked: 'What is this?'
犯。大臣自言。田作穀麥六分一分入官。是人不從王法是故縛之。我敕令放。臣答言。今王諸子後宮眷屬諸所資用皆從他邊強取。無有一人清凈心與。王大憂愁。分此地為五百分。等與諸子。即便出家。至南海邊郁頭摩木林之中。食諸果子。漸漸修學得五神通。時閻浮提有五百商人。入海采寶。有一商主。名曰滿月。得如所愿。即欲發還。龍心懷瞋欲害商人。復有一龍王。名曰馬堅。是大菩薩。以本願故生於龍中。起慈悲心救諸商人。令得安隱過於大海至彼岸邊。龍王然後還本住處。爾時有大惡羅剎。隨逐商人如影隨形。欲為虐害。是惡羅剎。即于其日放大惡風。時諸商人迷悶失道。生大怖畏失聲啼哭。喚呼諸天摩醯首羅水神地神火神風神。複稱父母妻子眷屬。愿救濟我。善男子。我于爾時。以凈天耳聞其音聲。尋往其所。以柔濡音而慰撫之。莫生怖畏當示汝道。令汝安隱還閻浮提。善男子。我于爾時。白㲲纏臂以油灌之。然以為炷發真實言。我先以于郁頭摩林。三十年中專精修行四無量心。為諸眾生食啖果子。勸化八萬四千諸龍夜叉神等。不退轉于阿耨多羅三藐三菩提。以是善根今然此臂。為示道故。令諸商人安隱得還閻浮提中。然臂乃至七日七夜。此諸商人。尋便安隱還閻浮提。善男子。我于爾時。復作善愿。若
【現代漢語翻譯】 現代漢語譯本 犯人。大臣稟告國王說：『那些耕田種穀麥的人，要將收成的六分之一或十分之一交給官府，但這個人不遵守王法，所以我們把他抓起來了。』國王說：『我命令放了他。』大臣回答說：『現在國王您的兒子們、後宮眷屬，以及一切所用的物資，都是從百姓那裡強取豪奪來的，沒有一個人是真心誠意奉獻的。』國王聽后非常憂愁，於是將國土分成五百份，平等地分給諸位王子，然後自己就出家了。他來到南海邊上的郁頭摩木林（Udumbaralim，優曇婆羅樹林）中，以各種果子為食，漸漸地修行，最終獲得了五神通。 當時閻浮提（Jambudvipa，人世間）有五百個商人，入海去採集寶物。其中有一位商主，名叫滿月（Purnachandra）。他們如願以償地獲得了寶物，正準備返回。龍心懷嗔恨，想要加害這些商人。這時，有一位龍王，名叫馬堅（Drḍha），是一位大菩薩，因為往昔的願力而生於龍中。他生起慈悲心，想要救助這些商人，使他們能夠平安地渡過大海，到達彼岸。龍王救助商人後，就返回了自己原來的住所。當時，有一個大惡羅剎（Rakshasa，惡鬼），像影子一樣跟隨在商人後面，想要加害他們。這個惡羅剎，就在當天颳起了一陣大惡風。當時，所有的商人都迷失了方向，感到非常害怕，失聲痛哭，呼喚諸天、摩醯首羅（Maheśvara，大自在天）、水神、地神、火神、風神，又呼喚父母、妻子、眷屬，希望他們能夠救濟自己。 善男子，我當時用清凈的天耳聽到了他們的聲音，就立刻趕到他們那裡，用柔和的聲音安慰他們說：『不要害怕，我來給你們指路，讓你們平安地回到閻浮提。』善男子，我當時用白㲲（一種白色的粗布）纏繞手臂，用油澆灌，點燃作為燈炷，發下真實的誓言：『我先前在郁頭摩林（Udumbaralim，優曇婆羅樹林）中，三十年中專心修行四無量心，爲了眾生而食用各種果子，勸化了八萬四千諸龍、夜叉（Yakshas，夜叉）神等，使他們不退轉于阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。憑藉這個善根，現在點燃我的手臂，爲了給你們指路，讓這些商人能夠平安地回到閻浮提中。』燃臂持續了七天七夜，這些商人，隨即平安地回到了閻浮提。 善男子，我當時又發了一個善愿：『如果……』
【English Translation】 English version A criminal. A minister reported to the king, 'Those who cultivate fields and grow grain and wheat must give one-sixth or one-tenth of their harvest to the government, but this person does not obey the king's law, so we have arrested him.' The king said, 'I order him to be released.' The minister replied, 'Now, your sons, the consorts of the harem, and all the resources used are forcibly taken from the people. No one offers them with a pure heart.' The king was very worried, so he divided the kingdom into five hundred parts, equally distributing them to the princes, and then he renounced the world. He came to the Udumbaralim (Udumbaralim, Udumbara tree forest) by the South Sea, eating various fruits, gradually cultivating himself, and eventually attained the five supernormal powers. At that time, there were five hundred merchants from Jambudvipa (Jambudvipa, the human world) who went to sea to collect treasures. Among them was a merchant leader named Purnachandra (Purnachandra). They obtained the treasures as they wished and were preparing to return. A dragon harbored resentment and wanted to harm the merchants. At this time, there was a dragon king named Drḍha (Drḍha), a great Bodhisattva, who was born as a dragon due to his past vows. He arose with compassion and wanted to help these merchants, enabling them to safely cross the sea and reach the other shore. After helping the merchants, the dragon king returned to his original abode. At that time, a great evil Rakshasa (Rakshasa, demon) followed the merchants like a shadow, wanting to harm them. On that day, this evil Rakshasa stirred up a great evil wind. At that time, all the merchants lost their way, felt very frightened, and cried out in distress, calling upon the gods, Maheśvara (Maheśvara, Great自在天), water gods, earth gods, fire gods, wind gods, and also calling upon their parents, wives, and relatives, hoping that they could save them. 'Good man, at that time, I heard their voices with my pure heavenly ear, and I immediately rushed to their location, comforting them with a gentle voice, saying, 'Do not be afraid, I will show you the way and let you safely return to Jambudvipa.' Good man, at that time, I wrapped my arm with white baize (a type of white coarse cloth), poured oil on it, lit it as a wick, and made a true vow: 'I previously spent thirty years in the Udumbaralim (Udumbaralim, Udumbara tree forest), diligently cultivating the four immeasurable minds, eating various fruits for the sake of sentient beings, and persuading eighty-four thousand dragons, Yakshas (Yakshas, Yakshas), and other spirits, causing them not to regress from Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, Unsurpassed Perfect Enlightenment). By virtue of this good root, I now burn my arm to show you the way, so that these merchants can safely return to Jambudvipa.' The burning of the arm lasted for seven days and seven nights, and these merchants then safely returned to Jambudvipa. 'Good man, at that time, I also made a good vow: 'If...'
閻浮提無諸珍寶。若我必成阿耨多羅三藐三菩提。得己利者當作商主。於一一天下七反雨寶。復入大海取如意珠。於一一天下復雨種種雜廁寶物。如是次第遍此世界。乃至十方無量無邊阿僧祇諸世界中亦復如是。善男子。我于往昔諸所發願皆得成就。如恒沙等大劫之中。常作無上薩薄之主。于恒河沙五濁惡世雨種種寶。一日之中七反雨之。令得滿足。然後勸化令住三乘(出過去香蓮華佛世界經)。
蓋事金輪王有大利益五
過去閻浮提。有四河水二大國王。一名婆羅門提婆(梁言梵天)獨據三河。人民繁盛然復儜弱。一王名曰罰阇建提(梁言金剛聚)唯得一河。人民亦少然其國人悉皆勇健。時金剛聚處於正殿。王念。兵眾勇悍而所獲水少。彼國儜弱獨霸三河。今當遣使索取一河。若與我者共為親厚。國有好物更相貢贈。若有艱難共相赴救。若其不得便當力奪。即遣使至梵天國。具宣王意。梵王云。我國豐實人眾亦多。又此國界父王所有。轉用授我。至於力諍我不下彼。答言。此國乃是我父所授。我力不相減。若欲力決。我不相畏。使還具聞王。即合軍攻梵天國。共戰一交梵天軍壞。乘比追躡徑至城邊。眾人怖縮更不敢出。諸臣共集詣梵王所。白大王言。他國兵強我國儜弱。惜一河水今致此敗。如是不久懼
【現代漢語翻譯】 現代漢語譯本 閻浮提（Jambudvipa，指我們所居住的這個世界）沒有各種珍寶。如果我必定成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），得到利益后，我將成為商主。在每一天下的每一天，七次降下寶物之雨。然後進入大海，取得如意珠（Cintamani，能實現願望的寶珠）。在每一天下的每一天，再次降下各種混合的寶物之雨。像這樣依次遍佈這個世界，乃至十方無量無邊的阿僧祇（Asamkhya，極大的數字單位）諸世界中，也同樣如此。善男子，我過去所發的所有願望都將成就。在如恒河沙數般的大劫（Kalpa，時間單位）中，我常作無上的薩薄（Sattva，有情）之主。在恒河沙數般的五濁惡世（Kleshas，充滿煩惱的惡劣世界）中，降下各種寶物之雨，一日之中七次降下，使眾生得到滿足。然後勸化他們安住於三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）。（出自《過去香蓮華佛世界經》）。
蓋事金輪王有大利益五
過去在閻浮提，有四條河流，由兩位大國王統治。一位名叫婆羅門提婆（Brahmanadeva，梁朝時譯為梵天），獨自佔據三條河流。人民繁盛但卻懦弱。另一位國王名叫罰阇建提（Vajrakanti，梁朝時譯為金剛聚），只得到一條河流。人民雖然稀少，但他們國家的人民都非常勇健。當時金剛聚國王身處正殿，心中想：『我的士兵勇猛強悍，但所獲得的水源卻很少。那個國家懦弱無能，卻獨自霸佔三條河流。現在我應當派遣使者去向他們索取一條河流。如果他們肯給，我們就互相親善友好，國家有好東西就互相贈送，遇到艱難困苦就互相幫助。如果他們不給，我就用武力奪取。』於是派遣使者前往梵天國，詳細說明國王的意圖。梵天王說：『我國豐饒富足，人口眾多。而且這片國土是我父王所有，然後轉交給我使用。至於用武力爭奪，我不會屈服於他。』使者回答說：『這片國土也是我父王所授予的。我的武力不比你弱。如果想要用武力決勝負，我並不畏懼。』使者返回后，將情況詳細稟告國王。國王立即集結軍隊攻打梵天國。雙方交戰一次，梵天國的軍隊潰敗。金剛聚國的軍隊乘勝追擊，直接到達城邊。梵天國的人民驚恐畏縮，再也不敢出來應戰。諸位大臣共同前往梵天王處，稟告大王說：『他國軍隊強大，我國軍隊懦弱。因為吝惜一條河流，如今導致如此慘敗。如果這樣下去，恐怕……』
【English Translation】 English version Jambudvipa (the world we live in) is devoid of various treasures. If I am certain to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and having benefited, I shall become a chief merchant. In each day of each world, may it rain treasures seven times. Then, entering the great ocean, may I obtain the Cintamani (wish-fulfilling jewel). In each day of each world, may it rain various mixed treasures again. In this way, may it spread throughout this world, and even in the countless Asamkhya (immeasurable number) of worlds in the ten directions. Good man, all the vows I made in the past will be fulfilled. In great kalpas (eons) as numerous as the sands of the Ganges, I will always be the lord of unsurpassed Sattvas (sentient beings). In the evil world of the five turbidities (Kleshas, defilements), as numerous as the sands of the Ganges, may it rain various treasures, seven times in one day, satisfying all beings. Then, may I exhort them to abide in the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana). (From the Past Fragrant Lotus Flower Buddha World Sutra).
Covering the Affairs of the Golden Wheel King Has Great Benefits Five
In the past, in Jambudvipa, there were four rivers ruled by two great kings. One was named Brahmanadeva (translated as Brahma in the Liang dynasty), who solely possessed three rivers. The people were prosperous but weak. The other king was named Vajrakanti (translated as Vajra Cluster in the Liang dynasty), who only had one river. Although the people were few, they were all brave and strong. At that time, King Vajrakanti was in his royal palace, thinking: 'My soldiers are brave and strong, but the water we obtain is little. That country is weak and incompetent, yet they solely possess three rivers. Now I should send an envoy to demand one river from them. If they give it to me, we will be friendly with each other, and our countries will exchange good things, and help each other in times of difficulty. If they don't give it, I will take it by force.' So he sent an envoy to the kingdom of Brahmanadeva, explaining the king's intentions in detail. King Brahmanadeva said: 'My country is rich and prosperous, and the population is large. Moreover, this land was owned by my father, and then passed on to me. As for fighting by force, I will not yield to him.' The envoy replied: 'This land was also granted to me by my father. My strength is not less than yours. If you want to fight, I am not afraid.' The envoy returned and reported the situation to the king in detail. The king immediately gathered his troops to attack the kingdom of Brahmanadeva. After one battle, the army of Brahmanadeva was defeated. The army of Vajrakanti pursued them and went straight to the city. The people of Brahmanadeva were frightened and dared not come out to fight. The ministers gathered together and went to King Brahmanadeva, reporting: 'The army of the other country is strong, and our army is weak. Because we are reluctant to give up one river, we have suffered such a defeat. If this continues, I am afraid...'
恐失國。唯愿開意以一河與之。共為親厚足得安全。王遣使與一河水。又以女許為夫人。國有奇物更相貢贈。急難危險共相赴救。時金剛聚即迎其女拜為夫人。各共和解回軍還國。經于數日其王夫人便覺有胎。懷𨉃之後。恒有自然七寶大蓋。當在身上。坐臥行立終不遠離。至滿十月生一男兒。身紫金色頭髮紺青。光相昞著世之少雙。兒以出胎蓋在其上。召諸相師令相此兒。相師白王。太子德相世之希有。王及群臣喜不自勝。即為其立字。字剎羅伽利(梁言蓋事)年至成人。父母便命終小王。臣民共立蓋事。治政數年出外遊觀。見諸人民耕種勞苦。問左右曰。此人何作。答言。國以民為本民以谷為命。若其不爾民命不存。民命不存國則滅矣。王便言曰。若我福相應為王者。令我民眾獲自然谷。發言已竟。人民倉簞滿種種谷隨意悉有。后復出游。見人汲水舂磨作役。又問臣言。諸人何以爾耶。臣白王言。蒙王恩澤獲自然谷。事須成熟。是以庶民辦作食調。王復言曰。若我福德應為王者。令吾國內一切人民有自然食。發語已訖。合境皆獲自然之食。后復出游。見人織作辦具衣調。問言。此諸人等何故執作。臣言。辦具衣裳。王言。若我福德應為王者。使吾國內一切樹木出自然衣。適發此語。國中諸樹皆出妙衣。極為細軟青黃
【現代漢語翻譯】 現代漢語譯本 恐怕會失去國家。只希望您能同意把一條河讓給我們，共同建立親密友好的關係，這樣才能得到安全。國王派遣使者送給他們一條河的水，又答應把女兒嫁給他們做夫人。兩國之間互相贈送珍奇的物品，遇到緊急危難的時候互相幫助救援。當時，金剛聚（Vajrapani assembly）就迎接國王的女兒，尊奉她為夫人。雙方達成和解，各自率領軍隊返回自己的國家。過了幾天，國王的夫人就感覺有了身孕。自從懷孕之後，常常有天然形成的七寶大傘，遮蓋在她的身上。無論坐著、躺著、行走、站立，始終不離開。等到懷胎十個月，生下了一個男孩。身體是紫金色的，頭髮是紺青色的，光明相好非常顯著，世間少有。孩子出生的時候，傘就在他的上面。國王召集各位相師，讓他們給這個孩子看相。相師稟告國王說：『太子具有的德相，世間罕見。』國王和群臣高興得無法自持，就為他取了名字，叫做剎羅伽利（Kshara Gali）（梁朝話的意思是蓋事）。到了成年，父母就去世了，小王。臣民們共同擁立蓋事（Kshara Gali）為王。他治理國家幾年后，出外遊玩觀光，看到許多人民耕種勞作非常辛苦。問左右的人說：『這些人做什麼呢？』回答說：『國家以人民為根本，人民以糧食為生命。如果沒有糧食，人民就無法生存。人民無法生存，國家就會滅亡。』國王就說：『如果我的福報與作為國王的身份相應，就讓我的民眾獲得天然的糧食。』話音剛落，人民的倉庫和盛糧食的器具里就裝滿了各種各樣的糧食，可以隨意取用。後來又出外遊玩，看到有人打水、舂米、做工服役。又問臣子說：『這些人為什麼這樣呢？』臣子稟告國王說：『蒙受國王的恩澤，獲得了天然的糧食，但是還需要加工成熟，所以老百姓才要自己動手做飯。』國王又說：『如果我的福德與作為國王的身份相應，就讓我國境內所有的人民都有天然的食物。』話音剛落，全國各地都獲得了天然的食物。後來又出外遊玩，看到有人織布做衣服。問他們說：『這些人為什麼要做這些事情呢？』臣子說：『爲了製作衣服。』國王說：『如果我的福德與作為國王的身份相應，就讓我國境內所有的樹木都長出天然的衣服。』剛說完這句話，國內的樹木都長出了美妙的衣服，非常柔軟細膩，顏色有青色和黃色。
【English Translation】 English version He feared losing his kingdom. He only wished to open his mind and offer a river to them, to establish a close and friendly relationship, thus ensuring safety. The king sent an envoy with the water of a river and also promised to give his daughter as a wife. The countries exchanged rare and precious gifts, and in times of urgent danger, they would come to each other's aid. At that time, the Vajrapani assembly (金剛聚) welcomed the king's daughter and honored her as their queen. They reached a mutual understanding and each led their armies back to their own countries. After several days, the king's queen felt that she was pregnant. After conceiving, there was always a natural seven-jeweled canopy (七寶大蓋) above her body. Whether sitting, lying down, walking, or standing, it never left her. When the ten months were complete, she gave birth to a son. His body was purple-golden, and his hair was dark blue. His radiant features were exceptionally rare in the world. When the child was born, the canopy was above him. The king summoned all the fortune-tellers to examine the child. The fortune-tellers reported to the king, 'The prince's virtuous appearance is rare in the world.' The king and his ministers were overjoyed and immediately gave him a name, Kshara Gali (剎羅伽利), which in the Liang Dynasty language means 'Canopy Affair' (蓋事). When he reached adulthood, his parents passed away, the young king. The ministers and people together enthroned Kshara Gali (蓋事) as king. After ruling the country for several years, he went out for a tour and saw many people toiling hard in farming. He asked those around him, 'What are these people doing?' They replied, 'The country is based on the people, and the people depend on grain for their lives. If there is no grain, the people cannot survive. If the people cannot survive, the country will perish.' The king then said, 'If my blessings are in accordance with being a king, may my people obtain natural grain.' As soon as he spoke, the people's granaries and containers were filled with all kinds of grain, available for them to use as they pleased. Later, he went out for a tour again and saw people drawing water, husking rice, and working as laborers. He asked his ministers again, 'Why are these people doing this?' The ministers reported to the king, 'Thanks to the king's grace, we have obtained natural grain, but it still needs to be processed, so the common people have to prepare their own food.' The king then said, 'If my virtue is in accordance with being a king, may all the people in my country have natural food.' As soon as he spoke, the entire country obtained natural food. Later, he went out for a tour again and saw people weaving and preparing clothing. He asked, 'Why are these people doing these things?' The ministers said, 'They are preparing clothing.' The king said, 'If my virtue is in accordance with being a king, may all the trees in my country produce natural clothing.' As soon as he spoke these words, all the trees in the country produced wonderful clothing, extremely soft and delicate, in colors of blue and yellow.'
赤白隨人所好。后復出游。見諸人民競作樂器。王復問臣。何以故爾。臣言。治伎樂器。王言。若我有福應為王者。令我國中樹生樂器稱意悉有。又經少時。諸王臣民悉來拜賀。值王食時留與飲食。爾時諸臣。得王飲食百味具足。咸共白王。臣等家食飲其味薄少。今得王食美味非凡。王告之曰。卿等臣民。若欲常得如我食者。用吾食時食者。皆得如是之食。即敕伺官。吾食時到恒鳴大鼓。令諸人民悉得聞知。用我時食當得百味上妙之供。從是已后食便鳴鼓。一切人民承音念食。百味上饌自然在前。人民優樂。時王梵天遣使。來至蓋事王國。語蓋事言。汝父在時。我以河水用與汝父。汝父已終宜當還我。時蓋事王報彼使曰。我今境土及與河水。亦非我力強從汝得。然我為王不勞民物。且停須我后與汝王相見。使還白王。王然其意。剋日共期。二王俱進軍眾圍繞。各安大營在河一邊。二王乘船河中相見。時王梵天初見蓋事。身色晃曜如紫金山。頭髮弈弈如紺琉璃。其目廣長人中難有。敬心內發謂是梵天。到相問訊對坐一處。談兩國土論索水事。蓋事報曰。我國人民所欲自然。亦無貲輸王役之勞。所言未訖食時已至。蓋事王軍鳴鼓欲食。梵天謂欲殺之怖起謝罪。羊皮四布腹拍前地。蓋事自起挽令還坐。復語之曰。大王何以恐
【現代漢語翻譯】 現代漢語譯本：紅色和白色隨各人喜好而定。後來國王再次出遊，看見許多人民正在製作樂器。國王又問我：『這是什麼緣故？』我回答說：『他們正在製作樂器。』國王說：『如果我有福報，應該成為國王，就讓我的國家裡樹木生長出各種樂器，滿足人們的需求。』又過了一段時間，各位國王、大臣和人民都來拜賀。正趕上國王吃飯的時候，就留下他們一起飲食。當時各位大臣，得到國王的飲食，百味俱全，都一起對國王說：『我們家裡的食物味道淡薄稀少，現在得到國王的食物，美味非凡。』國王告訴他們說：『各位大臣和人民，如果想要經常得到像我這樣的食物，就在我吃飯的時候一起吃，都能得到這樣的食物。』於是命令主管官員，在我吃飯的時候，要經常鳴響大鼓，讓所有人民都能聽到知道，用我吃飯的時間一起吃飯，就能得到百味上妙的供養。』從此以後，吃飯的時候就鳴鼓，所有人民聽到鼓聲就一起念食，百味上等的佳餚自然出現在眼前，人民快樂安逸。當時梵天王派遣使者，來到蓋事（Kaisi，國名）王國，對蓋事王說：『你父親在世的時候，我把河水借給你父親使用，你父親已經去世了，應該歸還給我。』當時蓋事王回答那位使者說：『我現在擁有的國土以及河水，也不是我靠武力強行從你那裡奪取的。然而我作為國王，不勞煩百姓和財物，暫且等一等，等我以後與你的國王相見。』使者回去稟告梵天王，梵天王認可了他的意思，約定日期。兩位國王都率領軍隊，互相包圍，各自在河的一邊安營紮寨。兩位國王乘船在河中相見。當時梵天王初次見到蓋事王，他的身色光芒四射，如同紫金山，頭髮濃密，如同深藍色的琉璃，他的眼睛又大又長，在人群中難以見到。梵天王內心生起敬畏之心，以為他是梵天，上前問候，相對而坐，談論兩國的事情，商議索要河水的事情。蓋事王回答說：『我國人民想要什麼就能自然得到什麼，也沒有賦稅的輸送和徭役的勞苦。』話還沒有說完，吃飯的時間已經到了，蓋事王的軍隊鳴鼓準備吃飯。梵天王以為要殺他，恐懼起來，謝罪，鋪開羊皮，腹部貼地。蓋事王親自起身，拉他起來讓他還坐，又對他說：『大王為什麼害怕？』
【English Translation】 English version: Red and white depend on individual preferences. Later, the king went out for a tour again and saw many people making musical instruments. The king asked me again, 'What is the reason for this?' I replied, 'They are making musical instruments.' The king said, 'If I have the merit to be a king, let the trees in my country grow various musical instruments to satisfy people's needs.' After a while, all the kings, ministers, and people came to congratulate him. It happened to be the time for the king to eat, so he kept them for a meal together. At that time, the ministers received the king's food, which was complete with all kinds of flavors. They all said to the king, 'The food in our homes is bland and scarce. Now we have the king's food, which is extraordinarily delicious.' The king told them, 'All of you ministers and people, if you want to have food like mine often, eat with me at my mealtime, and you can all have such food.' So he ordered the officials in charge to always sound the big drum when it was time for me to eat, so that all the people could hear and know that if they ate with me at my mealtime, they would receive the best offerings of all kinds of flavors.' From then on, the drum was sounded when it was time to eat, and all the people, hearing the sound of the drum, recited the meal together, and the best dishes of all kinds naturally appeared before them, and the people were happy and comfortable. At that time, King Brahma (Fantian, the King of Brahma Heaven) sent an envoy to the kingdom of Kaisi (Kaisi, name of a kingdom), and said to King Kaisi, 'When your father was alive, I lent the river water to your father. Your father has passed away, and it should be returned to me.' At that time, King Kaisi replied to the envoy, 'The land and the river water that I now possess were not forcibly taken from you by force. However, as a king, I do not trouble the people and property. Please wait a moment, and I will meet with your king later.' The envoy returned and reported to King Brahma, who approved of his idea and set a date. The two kings led their armies, surrounded each other, and set up camps on either side of the river. The two kings met in a boat in the river. At that time, King Brahma saw King Kaisi for the first time. His body was radiant, like a purple-gold mountain, and his hair was thick, like dark blue lapis lazuli. His eyes were large and long, which were rare among people. King Brahma felt reverence in his heart, thinking that he was Brahma, and went forward to greet him, sat opposite each other, talked about the affairs of the two countries, and discussed the matter of demanding the river water. King Kaisi replied, 'The people of my country can naturally get whatever they want, and there is no tax or corvée labor.' Before he finished speaking, it was time to eat, and King Kaisi's army sounded the drums to prepare for the meal. King Brahma thought he was going to be killed, became frightened, apologized, spread out the sheepskin, and pressed his abdomen to the ground. King Kaisi personally got up, pulled him up and asked him to sit back, and said to him, 'Why are you afraid, Great King?'
怖如是。我軍食時恒自鳴鼓。所以爾者。用我時食皆獲百味上饌之供。梵天覆起白蓋事曰。唯愿大王。普見臨覆我及國人。悉愿降附。令諸民庶悉蒙恩澤。於是蓋事典閻浮提。一切人民盡獲安樂。登位之後處於正殿。群僚百官宿衛侍立。日初出時有金輪寶從東方來。如是七寶相續而至典四天下。一切眾生蒙王恩德所欲自恣。王悉教令修行十善。壽終之後皆得生天。佛告阿難。剎羅伽梨王者我身是。王罰阇建提今父王是。母者摩耶是(出賢愚經第八卷)。
轉輪王為半偈剜身然千燈六
時轉輪聖王。為求佛法遍問閻浮提。誰解佛法。大轉輪王欲得玩習。時皆云。無邊一小國。有婆羅門。解知佛法。即請入宮。為我解說。婆羅門言。王大愚也。吾學佛法久受勤苦因乃得成。今者云何直欲得聞。王白師言。欲須何物。婆羅門言。與我供養。王言。所須供養為是何物。婆羅門言。若能就王身上剜作千瘡。灌滿膏油安施燈炷以供養者。吾當為汝解說佛法。王未答頃尋下高座。爾時大王。即前抱持報言。小復留懷須自思惟當奉供養。爾時大王。即入宮中報諸夫人。今共汝別。我欲剜身以作千燈供養大師。夫人言。天下所重莫若己身。云何毀害。王曰。欲求佛法為一切眾生。于大闇室然智慧燈。照汝生死無明黑闇。斷眾
【現代漢語翻譯】 現代漢語譯本： 怖魔如是說道：『我的軍隊在進食的時候總是自己鳴鼓。』之所以這樣，是因為我的軍隊每次進食都能獲得各種美味的上等佳餚供養。梵天覆起白蓋事說道：『唯愿大王，普遍地庇護我和我的國人，我們都願意歸順。讓所有的百姓都蒙受您的恩澤。』於是，白蓋事統治閻浮提（Jambudvipa，指我們所居住的這個世界），一切人民都獲得了安樂。登基之後，他端坐在正殿之上，眾多的官員侍衛在旁。每日太陽初升之時，有金輪寶從東方而來。這樣，七寶（Seven Treasures，轉輪王擁有的七種寶物）相繼而至，他統治著四天下（Four Continents，佛教宇宙觀中的四個大洲），一切眾生都蒙受國王的恩德，想要什麼就有什麼。國王教導他們修行十善（Ten Virtuous Actions，佛教中的十種善行），他們壽命終結之後都能夠昇天。佛告訴阿難（Ananda，佛陀的十大弟子之一）：『剎羅伽梨王（Ksara-agarin King）就是我的前身，國王所懲罰的阇建提（Jati）就是我現在的父王，母親就是摩耶（Maya，釋迦牟尼的生母）。』（出自《賢愚經》第八卷） 轉輪聖王爲了半偈（Gatha，佛經中的一種詩歌體裁）而剜身燃千燈： 當時，轉輪聖王（cakravarti，擁有統治世界的理想國王）爲了尋求佛法，遍問閻浮提（Jambudvipa，指我們所居住的這個世界），誰能理解佛法。大轉輪王想要學習佛法。當時人們都說：『在一個邊遠的小國里，有一位婆羅門（Brahmin，印度教中的祭司階層）懂得佛法。』於是，國王就請他入宮，為自己解說佛法。婆羅門說：『大王真是愚蠢啊！我學習佛法很久，經歷了許多的勤苦才得以成就，現在你想要直接聽聞佛法？』國王對婆羅門說：『您需要什麼？』婆羅門說：『給我供養。』國王說：『您所需要的供養是什麼？』婆羅門說：『如果能在您的身上剜出一千個瘡口，灌滿膏油，安上燈炷來供養我，我就為您解說佛法。』國王還沒來得及回答，就走下高座。當時，大王上前抱住婆羅門，說道：『請您稍作考慮，容我思量一下，我一定會奉上供養。』當時，大王回到宮中，告訴各位夫人：『現在要和你們告別了，我想要剜身做成一千盞燈來供養大師。』夫人們說：『天下最寶貴的就是自己的身體，為什麼要毀壞它呢？』國王說：『爲了求得佛法，爲了所有的眾生，在大黑暗的房間里點燃智慧的燈，照亮你們生死輪迴的無明黑暗，斷絕眾』
【English Translation】 English version: Thus spoke Bhima: 'My army always sounds the drums when eating.' The reason for this is that every time my army eats, they receive offerings of various delicious and superior delicacies. Then, Brahma Fuqi Baigai said: 'May the Great King universally protect me and my people, we are all willing to submit. May all the people receive your grace.' Thus, Baigai ruled Jambudvipa (Jambudvipa, referring to the world we live in), and all the people obtained peace and happiness. After ascending the throne, he sat in the main hall, with numerous officials and guards standing by. Every day at sunrise, a golden wheel treasure came from the east. In this way, the Seven Treasures (Seven Treasures, the seven treasures possessed by a Chakravartin) came one after another, and he ruled the Four Continents (Four Continents, the four continents in the Buddhist cosmology), and all beings received the king's grace, getting whatever they wanted. The king taught them to practice the Ten Virtuous Actions (Ten Virtuous Actions, the ten virtuous deeds in Buddhism), and after their lives ended, they were all able to ascend to heaven. The Buddha told Ananda (Ananda, one of the Buddha's ten great disciples): 'King Ksara-agarin (Ksara-agarin King) was my previous life, and Jati (Jati) whom the king punished is my current father, and my mother is Maya (Maya, the mother of Shakyamuni).' (From the eighth volume of the Sutra of the Wise and the Foolish) The Cakravarti King Pierces His Body to Light a Thousand Lamps for Half a Gatha (Gatha, a poetic form in Buddhist scriptures): At that time, the Cakravarti King (cakravarti, an ideal king who possesses the world) sought the Dharma and asked throughout Jambudvipa (Jambudvipa, referring to the world we live in) who understood the Dharma. The great Cakravarti King wanted to learn the Dharma. At that time, people said: 'In a remote small country, there is a Brahmin (Brahmin, the priestly class in Hinduism) who understands the Dharma.' So, the king invited him into the palace to explain the Dharma to him. The Brahmin said: 'Great King, you are truly foolish! I have studied the Dharma for a long time and endured much hardship to achieve it, and now you want to hear the Dharma directly?' The king said to the Brahmin: 'What do you need?' The Brahmin said: 'Give me offerings.' The king said: 'What kind of offerings do you need?' The Brahmin said: 'If you can carve a thousand wounds on your body, fill them with oil, and place lamp wicks to offer to me, I will explain the Dharma to you.' Before the king could answer, he stepped down from the throne. At that time, the Great King stepped forward and embraced the Brahmin, saying: 'Please reconsider, allow me to think about it, and I will surely offer the offerings.' At that time, the Great King returned to the palace and told the ladies: 'Now I must bid farewell to you, I want to carve my body into a thousand lamps to offer to the master.' The ladies said: 'The most precious thing in the world is one's own body, why destroy it?' The king said: 'In order to seek the Dharma, for the sake of all beings, to light the lamp of wisdom in the dark room, to illuminate the darkness of ignorance in your cycle of birth and death, to cut off the'
累結得至涅槃。汝等諸人。今者云何違逆我心。時諸夫人默然不對。心悲鬱噎。王與內外一切辭別。還至殿上往大師所。脫身瓔珞端身正坐。告眾人言。誰能為吾剜身千瘡。皆共答言。寧自剜兩目。終不能以手仰剜王身。有旃陀羅其性弊惡。尋聲往趣語諸太子。且莫憂苦我有方便。能令大王事不得成。還領國土如本不異。諸太子聞喜。時旃陀羅言。欲剜身者我能為之。王言。汝今是我無上道伴。時旃陀羅。持牛舌刀就王身上。眴速剜作數滿千瘡。謂王意退投刀馳走。灌滿膏油細㲲為炷。時婆羅門告王言。精進如是難為能為。修此苦行。為聞佛法。即說半偈。
夫生輒死 此滅為樂
王言。於我有慈愍者。應憶持是法。于諸國土有人民處宣通王命。諸人當知。大轉輪王。見諸眾生沒于苦海。未能出要起大悲心。剜身千燈求此半偈。諸人今當書寫此偈。讀誦玩習思惟其義如說修行。諸人異口同音贊大王言。善哉大王。真慈悲父。為諸眾生修此苦行。我等應當速往書寫。或於紙帛或於石上。或於樹木瓦礫草葉。磎逕要路多人行處亦皆書寫。其見聞者皆發道心。
王然千燈供養大師。其明遠照十方世界。其燈光中亦出音聲說此半偈。其聞法者。皆發道心。其光上照至忉利宮。隱蔽天光。忉利天王即作是念。以
【現代漢語翻譯】 現代漢語譯本 最終累積功德得以證入涅槃（Nirvana，寂滅）。你們這些人，如今為何違揹我的心意？』當時眾位夫人都沉默不語，心中悲傷哽咽。國王與內外眾人一一告別，回到殿上前往大師所在之處，脫下身上瓔珞，端正身姿坐好，告訴眾人說：『誰能為我剜身千瘡？』眾人都回答說：『寧願剜去自己的雙眼，最終也不能親手在您身上剜瘡。』有個旃陀羅（Candala，印度種姓制度下的賤民），其性情暴戾邪惡，聽到訊息后迅速趕來，對各位太子說：『且莫憂愁痛苦，我有辦法，能讓大王的事情無法成功，還能讓各位重新領回國土，和原來一樣。』各位太子聽了非常高興。當時旃陀羅說：『想要剜身這件事，我能為他做。』國王說：『你現在是我無上道業的同伴。』當時旃陀羅拿著牛舌刀來到國王身上，迅速剜出滿一千個瘡口，以為國王會後悔退縮，便丟下刀逃走了。然後灌滿膏油，用細㲲做成燈炷。當時婆羅門（Brahmin，印度教祭司）告訴國王說：『如此精進，實在難以做到，能夠修行如此苦行，是爲了聽聞佛法嗎？』於是說出半偈（Gatha，偈頌）： 『夫生輒死，此滅為樂。』 國王說：『對於我有慈悲憐憫之心的人，應當記住並保持這個佛法，在各個國土有人民的地方宣揚我的命令：各位應當知道，大轉輪王（Chakravartin，擁有統治世界的理想君主），看到眾生沉沒于苦海之中，無法脫離困境，生起大悲心，剜身千燈來求得這半偈。各位現在應當書寫此偈，讀誦玩習，思惟其中的意義，如所說的那樣修行。』眾人異口同聲地讚歎大王說：『善哉大王！真是慈悲的父親！爲了眾生修行如此苦行，我們應當迅速前往書寫此偈，或在紙帛上，或在石頭上，或在樹木瓦礫草葉上，在小路要道多人行走的地方也都書寫。』凡是見到或聽聞的人，都發起求道之心。 國王點燃千燈供養大師，光明遠遠照耀十方世界，燈光之中也發出聲音，宣說這半偈。聽到佛法的人，都發起求道之心。光明向上照耀到忉利宮（Trayastrimsa Heaven，佛教欲界六天中的第二天），遮蔽了天宮的光芒。忉利天王（Lord of Trayastrimsa Heaven）立即這樣想：
【English Translation】 English version Accumulating merit leads to Nirvana (Nirvana, extinction). Why do you all now go against my will?' At that time, the ladies were silent, their hearts filled with sorrow and choked with sobs. The king bid farewell to everyone inside and outside the palace, returned to the hall, went to where the master was, took off his jewelry, sat upright, and told everyone: 'Who can carve a thousand wounds on my body?' Everyone replied: 'We would rather gouge out our own eyes than carve wounds on the king's body with our own hands.' There was a Candala (Candala, an untouchable in the Indian caste system) whose nature was wicked and evil. Hearing the news, he rushed over and said to the princes: 'Do not worry or suffer, I have a way to prevent the king's plan from succeeding and to restore your kingdom to its former state.' The princes were delighted to hear this. At that time, the Candala said: 'I can carve the wounds.' The king said: 'You are now my companion on the unsurpassed path.' Then the Candala took a cow-tongue knife and quickly carved a thousand wounds on the king's body. Thinking that the king would regret and retreat, he threw down the knife and ran away. Then, they filled the wounds with oil and made wicks from fine cotton. At that time, the Brahmin (Brahmin, a Hindu priest) told the king: 'Such diligence is difficult to achieve. Is it to hear the Dharma that you practice such asceticism?' Then he spoke half a Gatha (Gatha, verse): 'All that is born must die; the cessation of this is bliss.' The king said: 'Those who have compassion for me should remember and uphold this Dharma, and proclaim my command in all lands where people live: You should know that the great Chakravartin (Chakravartin, an ideal monarch who rules the world) saw beings drowning in the sea of suffering, unable to escape, and arose with great compassion, carving a thousand lamps on his body to seek this half-Gatha. Now you should write this Gatha, recite it, study it, contemplate its meaning, and practice it as it is said.' The people praised the king in unison, saying: 'Well done, great king! Truly a compassionate father! For the sake of all beings, you practice such asceticism. We should quickly go and write this Gatha, either on paper, or on stone, or on trees, tiles, grass, and leaves, and also write it on small paths, main roads, and places where many people walk.' All who see or hear it will develop the aspiration for enlightenment. The king lit a thousand lamps to offer to the master, and the light shone far and wide throughout the ten directions. In the light of the lamps, there was also a voice proclaiming this half-Gatha. Those who heard the Dharma all developed the aspiration for enlightenment. The light shone upwards to the Trayastrimsa Heaven (Trayastrimsa Heaven, the second heaven in the desire realm of Buddhism), obscuring the light of the heavenly palace. The Lord of Trayastrimsa Heaven immediately thought:
何因緣有此光明。即以天眼觀於世間。見轉輪王以大慈悲熏修其心。為眾生故剜身千燈。供養大師為度眾生。我等當往勸戒佐助。即下世間化作凡人。往詣王所問大王言。剜身千燈修此苦行。為求半偈何所作為。報言。善男子。我為眾生令發道心。爾時化人即復釋身。報言。作是供養。愿求天王魔王梵王耶。言。我不求此。正求菩提為眾生故。不安者安。不解者解。未度者度。未得道者欲令得道。天王釋言。大王。今者不乃愚也。求菩提者。久受勤苦乃可得成。汝云何欲求無上道。報天王釋言。假使熱鐵輪在我頂上旋。終不以此苦退無上道心。汝雖發是言吾終不信也。時轉輪王。于天王釋前立誓言。若不真實求三菩提。欺天王釋者。使我千瘡終無愈時。若不爾者。血當爲乳千瘡平復。說是語時瘡即如本。天王釋言。善哉大王。真是大悲。如是苦行不久當得無上菩提。得菩提時要先度我。時天帝釋。放大光明遍照王身。與百千諸天發菩提心。五百太子見其父王身瘡平復歡喜無量發菩提心。二萬夫人百千婇女亦復如是(出大方便佛報恩經第三卷)。
摩調金輪王舍國學道七
昔者有王。名曰摩調。時號遮加越王。主四天下。以正法治不枉人民。常行慈心視民如赤子。人壽八萬歲。王有七寶。又有千子。鞭杖不
【現代漢語翻譯】 現代漢語譯本： 『是什麼因緣導致了這種光明？』於是（天帝釋）用天眼觀察世間，看見轉輪王（Chakravarti king，統治世界的理想君主）以大慈悲心熏修自己的心，爲了眾生的緣故剜身千燈，供養大師，爲了度化眾生。『我們應當前去勸戒佐助。』隨即下到世間化作凡人，前往國王所在之處問大王說：『剜身千燈，修此苦行，是爲了求得半句偈語，還是爲了什麼？』（轉輪王）回答說：『善男子，我是爲了讓眾生髮起菩提心。』 這時化人立即恢復天帝釋的身份，說道：『作這樣的供養，是希望求得天王、魔王、梵王的位置嗎？』（轉輪王）說：『我不求這些，正是爲了求得菩提，爲了眾生的緣故，讓不安的人得到安穩，不理解的人得到理解，未被度化的人得到度化，未得道的人希望他們得道。』天王釋說：『大王，現在這樣做不是太愚蠢了嗎？求菩提的人，要經歷長久的勤苦才能成就，你又怎麼能求得無上道呢？』 （轉輪王）回答天王釋說：『假使有熱鐵輪在我的頭頂上旋轉，我終究不會因為這樣的痛苦而退失無上道心。』（天王釋）說：『你雖然這樣說，我終究不會相信。』這時轉輪王在天王釋面前立誓說：『如果不是真實地求三菩提（Anuttara-Samyak-Sambodhi，無上正等正覺），欺騙天王釋，就讓我身上的千瘡永遠無法痊癒；如果不是這樣，血應當變成乳，千瘡平復。』說完這話時，瘡立即恢復如初。天王釋說：『善哉大王，真是大悲。像這樣苦行，不久就能得到無上菩提。得到菩提時，一定要先度化我。』 這時天帝釋（Śakra devānām Indra，忉利天之主）放出大光明遍照國王的身體，與百千諸天一起發菩提心。五百太子看見他們的父王身上的瘡平復，歡喜無量，發菩提心。二萬夫人、百千婇女也同樣如此（出自《大方便佛報恩經》第三卷）。
摩調金輪王舍國學道七 過去有位國王，名叫摩調（Māndhātu），當時號稱遮加越王（Chakravarti-rāja），統治四大天下。以正法治理國家，不冤枉人民，常常懷著慈悲心，看待百姓如同自己的孩子。那時人們的壽命是八萬歲。國王有七寶，又有千子，不用鞭杖
【English Translation】 English version: 『What is the cause and condition for this light?』 Then Śakra devānām Indra (天帝釋, Lord of the Trayastrimsa Heaven) used his divine eye to observe the world, and saw a Chakravarti king (轉輪王, ideal monarch who rules the world) cultivating his mind with great compassion, offering his body as a thousand lamps for the sake of sentient beings, and making offerings to the master in order to liberate sentient beings. 『We should go and advise and assist him.』 Immediately, he descended to the world, transformed into an ordinary person, and went to the king's location, asking the great king: 『Cutting your body for a thousand lamps and practicing such asceticism, is it to seek half a verse or for what purpose?』 The king replied: 『Good man, I am doing this to inspire sentient beings to develop the Bodhi mind.』 At that moment, the transformed person immediately revealed his identity as Śakra devānām Indra, and said: 『Making such offerings, do you hope to obtain the position of a Deva king, a Mara king, or a Brahma king?』 The king said: 『I do not seek these; I am precisely seeking Bodhi, for the sake of sentient beings, to bring peace to those who are uneasy, understanding to those who do not understand, liberation to those who have not been liberated, and to help those who have not attained the path to attain it.』 Śakra devānām Indra said: 『Great king, isn't this foolish? Those who seek Bodhi must endure prolonged hardship to achieve it. How can you seek the unsurpassed path?』 The king replied to Śakra devānām Indra: 『Even if a hot iron wheel were spinning on the top of my head, I would never retreat from the unsurpassed Bodhi mind because of such suffering.』 Śakra devānām Indra said: 『Although you say this, I will not believe it.』 At that moment, the Chakravarti king made a vow before Śakra devānām Indra, saying: 『If I am not truly seeking Anuttara-Samyak-Sambodhi (三菩提, unsurpassed perfect enlightenment) and am deceiving Śakra devānām Indra, may the thousand wounds on my body never heal; if not, may the blood turn into milk and the thousand wounds be restored.』 As he spoke these words, the wounds immediately returned to their original state. Śakra devānām Indra said: 『Excellent, great king, truly you have great compassion. With such ascetic practices, you will soon attain unsurpassed Bodhi. When you attain Bodhi, be sure to liberate me first.』 At that moment, Śakra devānām Indra (天帝釋, Lord of the Trayastrimsa Heaven) emitted great light, illuminating the king's body, and together with hundreds of thousands of devas, generated the Bodhi mind. The five hundred princes, seeing their father's body healed, rejoiced immeasurably and generated the Bodhi mind. The twenty thousand consorts and hundreds of thousands of palace women also did the same (from the third volume of the Great Vaipulya Sutra of Repaying Kindness).
King Māndhātu (摩調) relinquishes his kingdom to study the path In the past, there was a king named Māndhātu (摩調), who was then known as Chakravarti-rāja (遮加越王), ruling the four great continents. He governed the country with righteousness, without wronging the people, and always held a compassionate heart, regarding the people as his own children. At that time, people's lifespans were eighty thousand years. The king had seven treasures and a thousand sons, without using whips or rods.
行。民無辭訟。莫不變化。王欲行四方隨意即至。數千萬人隨後而飛。不持刀兵。人民鬼神皆自歡喜。語侍衛者。頭鬚生白可以告我。侍人言生白。王召太子告言。我頭生白衰老將至。今立汝為王。四天下皆屬於汝。汝后亦應厭於世樂當行求道。王即棄國除發學道。時諸臣民皆大啼哭。摩調子孫相傳持國。千八十四王發白學道。摩調王千八十四世后。復出為人還續王位。名喃。復持正法。即敕中宮及諸貴人。使持八戒月修六齋。臣民男女皆亦奉持。沙門道人無有衣食。皆悉給施乃至醫藥。天帝語言。寧欲得見忉利天上諸天王不。喃王即言。欲得見之。帝釋言。我遣一車駕千匹馬來迎王。車名蔡𠶾育多。喃王名聲遠流聞忉利天。為諸天王之所敬重欲得相見。見車驚言。非世所有。我王施善天車迎王。喃王載車。車馬俱飛。即告御車。汝過二道。我欲得見惡人之道。復欲得見善人之道。摩曰。婁即將過視泥犁地獄人所作惡考掠之處。覆上忉利觀天上樂。王到釋宮。天帝復言。天上諸王大欲得見。喃王常道說功德。即前牽臂與共並坐。喃王變身如天上體。不復如世間臭也。作倡天樂散華燒香。帝釋語喃王言。莫愁憂也。此間諸伎可共相戲。足可忘憂。喃王不持天上伎樂為樂。喃王即語釋言。如人借物會應當還。以本願故不以
【現代漢語翻譯】 現代漢語譯本 行。百姓沒有訴訟，沒有不被感化改變的。國王想要巡行四方，心念一動就能到達。數千萬人跟隨在後飛行，不攜帶刀槍。人民鬼神都心生歡喜。國王告訴侍衛，頭髮變白了就告訴我。侍衛說頭髮變白了。國王召見太子，告訴他說：『我頭髮變白，衰老將至，現在立你為王。整個天下都屬於你。你以後也應該厭倦世間的享樂，應當去尋求真理。』國王隨即捨棄國家，剃除頭髮，學習佛道。當時所有臣民都大聲啼哭。摩調（王朝名）的子孫世代相傳治理國家。一千零八十四位國王頭髮變白后就出家修道。摩調王朝一千零八十四世之後，又有人轉世為人，繼續繼承王位，名叫喃（國王名）。再次奉行正法。於是敕令後宮以及各位貴人，遵守八戒，每月持六齋。臣民男女也都奉行。對於沙門（出家修道者），道人（修行者）沒有衣食的，都全部給予佈施，乃至醫藥。天帝（帝釋天）說道：『您想看看忉利天（三十三天）上的各位天王嗎？』喃王立即說：『想看看。』帝釋（天帝的別名）說：『我派一輛用一千匹馬拉的車來迎接您。這輛車名叫蔡𠶾育多。』喃王的名聲遠播，傳到忉利天，被各位天王所敬重，想要見他。見到車后，驚歎道：『不是世間所有的。我的國王行善，天車來迎接國王。』喃王乘坐車，車和馬一起飛昇。隨即告訴御車的人：『你經過兩條道路，我想看看惡人的道路，還想看看善人的道路。』御車的人就帶著他經過，觀看泥犁地獄（地獄名）里人們因為作惡而遭受拷打的地方，又登上忉利天，觀看天上的快樂。國王到達帝釋宮。天帝又說：『天上的各位天王都很想見您。』喃王經常宣講功德。天帝上前拉著他的手臂，與他一同並坐。喃王變身，如同天上的身體一樣，不再像世間那樣有臭氣。演奏美妙的天樂，散花焚香。帝釋告訴喃王說：『不要憂愁。這裡的各種伎樂可以一起欣賞，足以忘記憂愁。』喃王不認為天上的伎樂是快樂。喃王隨即告訴帝釋說：『如同人借東西，最終應當歸還，因為我原本的誓願，不是爲了這個。』
【English Translation】 English version So, the people had no lawsuits. None were not transformed. The king wished to travel in all directions and could arrive at will. Millions of people followed and flew behind him, not carrying swords or weapons. The people, ghosts, and gods were all delighted. He told his attendants, 'Tell me when my hair turns white.' The attendants said his hair had turned white. The king summoned the crown prince and told him, 'My hair has turned white, and old age is approaching. Now I establish you as king. The entire world belongs to you. You should also become weary of worldly pleasures and seek the path.' The king then abandoned the kingdom, shaved his head, and studied the Way. At that time, all the ministers and people wept loudly. The descendants of the Modiao (dynasty name) passed down the rule of the country. One thousand and eighty-four kings, after their hair turned white, renounced the world to study the Way. After one thousand and eighty-four generations of the Modiao dynasty, someone was reborn as a human and continued to inherit the throne, named Nan (king's name). He again upheld the true Dharma. He then ordered the empress and all the nobles to observe the eight precepts and practice the six fasts every month. The male and female subjects also observed them. To the Shramanas (ordained monks) and Taoists (practitioners) who lacked clothing and food, he gave alms, even medicine. The Heavenly Emperor (Indra) said, 'Would you like to see the kings of the Trayastrimsha Heaven (Heaven of Thirty-Three)?' King Nan immediately said, 'I would like to see them.' Shakra (another name for the Heavenly Emperor) said, 'I will send a chariot drawn by a thousand horses to welcome you. The chariot is named Cai𠶾yuduo.' King Nan's fame spread far and wide, reaching the Trayastrimsha Heaven, and he was respected by the heavenly kings, who wished to see him. Upon seeing the chariot, he exclaimed, 'It is not of this world. My king does good deeds, and a heavenly chariot welcomes the king.' King Nan boarded the chariot, and the chariot and horses flew together. He then told the charioteer, 'Pass through two paths. I want to see the path of the wicked and also the path of the virtuous.' The charioteer then took him to see the Niraya Hell (hell name), where people were tortured for their evil deeds, and then ascended to the Trayastrimsha Heaven to see the heavenly pleasures. The king arrived at Shakra's palace. The Heavenly Emperor said again, 'The heavenly kings greatly desire to see you.' King Nan often spoke of merit and virtue. The Heavenly Emperor stepped forward, took his arm, and sat with him. King Nan transformed his body to be like a heavenly body, no longer having the odor of the world. Wonderful heavenly music was played, flowers were scattered, and incense was burned. Shakra told King Nan, 'Do not worry. These various performances can be enjoyed together, enough to forget your sorrows.' King Nan did not consider the heavenly performances to be happiness. King Nan then told Shakra, 'Like a person borrowing something, it should eventually be returned, because of my original vow, not for this.'
天伎為樂。時喃王者今我身也(出摩異調王經)。
無諍念金輪王請佛僧八
菩薩過去劫時。此佛世界名那提嵐。劫名曰善提。有轉輪王名無諍念。主四天下。有一臣名曰寶海。是梵志種。善知占相。時生一子。有三十二相八十種好。百福成相常光一尋。百千諸天來共供養。因為作字號曰寶藏。其後長大。剃除鬚髮法服出家成三菩提。還號寶藏十號具足。即轉法輪。令諸眾生皆得生天。咸蒙解脫利益天人。聲聞大眾恭敬圍繞安周羅城。即是聖王所治之處。去城不遠有一園林。名曰閻浮。時佛與聲聞大眾止頓此林。時王聞之。與無量大眾往至佛所。到佛所已頭面禮足。右繞三匝卻坐一面。佛即為王說于正法。以種種方便示教利喜。王白佛言。唯愿如來及諸聖眾。於三月中受我供養衣服飲食臥具湯藥。時佛默然。頭面作禮繞佛三匝還。告小王及臣民眷屬辦諸供具。時主寶臣。于閻浮林中以純金為地。于其地上作七寶樓。其樓四門七寶所成。七寶行樹其樹皆懸寶衣瓔珞。種種珠蓋及諸寶器。復散諸香寶華。綩綖繒纊以為敷具。懸諸繒幡及王金輪。于樓觀前去地七尺。女寶執蓋。以摩尼珠並置佛前。珠輪二光常照林中晝夜無異。以牛頭栴檀為床榻。機橙白象。寶樹種種莊嚴在佛僧前後。玉女寶持七摩尼寶蓋在於佛
【現代漢語翻譯】 現代漢語譯本：天伎在演奏音樂。當時的喃王就是現在的我。（出自《摩異調王經》）
無諍念金輪王供養佛僧八事
菩薩在過去劫時，這個佛世界名為那提嵐（Natirama），劫名為善提（Shanti）。有一位轉輪王名為無諍念（Aparuddha-smriti），統治四大部洲。有一位大臣名叫寶海（Ratna-sagara），是婆羅門種姓，精通占卜相術。當時寶海生了一個兒子，具有三十二相、八十種好，百福成就之相，身光常有一尋。百千諸天前來共同供養。因此給他取名為寶藏（Ratnagarbha）。之後長大，剃除鬚髮，身著法服出家，成就三菩提，仍然號為寶藏，十號具足。隨即開始轉法輪，使眾生都能昇天，都得到解脫，利益天人。聲聞大眾恭敬圍繞在安周羅城（Anuropa），也就是聖王所統治的地方。離城不遠有一座園林，名叫閻浮（Jambudvipa）。當時佛陀與聲聞大眾在此林中停留。國王聽聞此事，與無數大眾前往佛陀處。到達佛陀處后，頭面禮足，右繞三匝，然後在一旁坐下。佛陀即為國王宣說正法，以種種方便開示教導，使他歡喜。國王對佛陀說：『唯愿如來及諸聖眾，在三個月內接受我的供養，包括衣服、飲食、臥具、湯藥。』當時佛陀默然應允。國王頭面禮佛，右繞佛三匝后返回。告訴小王、臣民眷屬準備各種供養。當時主管寶藏的大臣，在閻浮林中用純金鋪地，在地上建造七寶樓閣。樓閣的四門都是用七寶製成。七寶行樹，樹上都懸掛著寶衣瓔珞、各種珠蓋以及各種寶器。又散佈各種香和寶華，用精美的絲織品作為鋪設。懸掛各種絲綢幡幢以及國王的金輪。在樓觀前離地七尺的地方，由女寶執持寶蓋，將摩尼寶珠放置在佛前。寶珠和金輪的光芒常常照耀林中，晝夜沒有區別。用牛頭栴檀木製作床榻，用訓練有素的白象裝飾寶樹，種種莊嚴陳設在佛僧前後。玉女寶手持七摩尼寶蓋在佛陀 English version: Celestial musicians are playing music. The Nanda king at that time is who I am now. (From the Maha-anavadya-nripa-sutra)
King Aparuddha-smriti offers eight things to the Buddha and Sangha
In a past kalpa, this Buddha-world was named Natirama, and the kalpa was named Shanti. There was a Chakravartin king named Aparuddha-smriti (Unobstructed Memory), who ruled over the four continents. He had a minister named Ratna-sagara (Ocean of Jewels), who was of the Brahmin caste and skilled in divination. At that time, Ratna-sagara had a son who possessed the thirty-two major marks and eighty minor characteristics, the marks of a hundred blessings, and a constant halo of one fathom. Hundreds of thousands of devas came to make offerings to him. Therefore, he was given the name Ratnagarbha (Jewel Womb). Later, when he grew up, he shaved his head and beard, donned the Dharma robes, left home, and attained complete enlightenment (Samyak-sambodhi). He was still called Ratnagarbha, complete with the ten titles of a Buddha. He then turned the Wheel of Dharma, enabling all beings to be reborn in the heavens, and all were liberated, benefiting devas and humans. The assembly of Shravakas respectfully surrounded him in the city of Anuropa (Suitable Form), which was the place ruled by the holy king. Not far from the city was a garden called Jambudvipa (Rose-apple Continent). At that time, the Buddha and the assembly of Shravakas were staying in this grove. When the king heard of this, he went with countless people to the Buddha's place. Having arrived at the Buddha's place, he bowed his head to the ground at the Buddha's feet, circumambulated him three times to the right, and sat down to one side. The Buddha then expounded the Dharma to the king, teaching and delighting him with various skillful means. The king said to the Buddha, 'May the Tathagata and the holy assembly accept my offerings for three months, including clothing, food, bedding, and medicine.' At that time, the Buddha remained silent in assent. The king bowed his head to the ground, circumambulated the Buddha three times to the right, and returned. He told the junior king, ministers, and family members to prepare various offerings. At that time, the minister in charge of treasures paved the ground in the Jambudvipa grove with pure gold, and built a seven-jeweled pavilion on the ground. The four gates of the pavilion were made of seven jewels. There were rows of seven-jeweled trees, and the trees were hung with jeweled robes, necklaces, various jeweled canopies, and various jeweled vessels. They also scattered various fragrances and jeweled flowers, and used fine silk fabrics as coverings. They hung various silk banners and the king's golden wheel. In front of the pavilion, seven feet above the ground, the Jewel Woman held a canopy, and placed a Mani jewel before the Buddha. The light of the jewel and the golden wheel constantly illuminated the grove, making no difference between day and night. They made a bed of sandalwood, decorated the trees with trained white elephants, and arranged various ornaments before and behind the Buddha and Sangha. The Jewel Woman held seven Mani jeweled canopies over the Buddha.
【English Translation】 Celestial musicians are playing music. The Nanda king at that time is who I am now. (From the Maha-anavadya-nripa-sutra)
King Aparuddha-smriti offers eight things to the Buddha and Sangha
In a past kalpa, this Buddha-world was named Natirama, and the kalpa was named Shanti. There was a Chakravartin king named Aparuddha-smriti (Unobstructed Memory), who ruled over the four continents. He had a minister named Ratna-sagara (Ocean of Jewels), who was of the Brahmin caste and skilled in divination. At that time, Ratna-sagara had a son who possessed the thirty-two major marks and eighty minor characteristics, the marks of a hundred blessings, and a constant halo of one fathom. Hundreds of thousands of devas came to make offerings to him. Therefore, he was given the name Ratnagarbha (Jewel Womb). Later, when he grew up, he shaved his head and beard, donned the Dharma robes, left home, and attained complete enlightenment (Samyak-sambodhi). He was still called Ratnagarbha, complete with the ten titles of a Buddha. He then turned the Wheel of Dharma, enabling all beings to be reborn in the heavens, and all were liberated, benefiting devas and humans. The assembly of Shravakas respectfully surrounded him in the city of Anuropa (Suitable Form), which was the place ruled by the holy king. Not far from the city was a garden called Jambudvipa (Rose-apple Continent). At that time, the Buddha and the assembly of Shravakas were staying in this grove. When the king heard of this, he went with countless people to the Buddha's place. Having arrived at the Buddha's place, he bowed his head to the ground at the Buddha's feet, circumambulated him three times to the right, and sat down to one side. The Buddha then expounded the Dharma to the king, teaching and delighting him with various skillful means. The king said to the Buddha, 'May the Tathagata and the holy assembly accept my offerings for three months, including clothing, food, bedding, and medicine.' At that time, the Buddha remained silent in assent. The king bowed his head to the ground, circumambulated the Buddha three times to the right, and returned. He told the junior king, ministers, and family members to prepare various offerings. At that time, the minister in charge of treasures paved the ground in the Jambudvipa grove with pure gold, and built a seven-jeweled pavilion on the ground. The four gates of the pavilion were made of seven jewels. There were rows of seven-jeweled trees, and the trees were hung with jeweled robes, necklaces, various jeweled canopies, and various jeweled vessels. They also scattered various fragrances and jeweled flowers, and used fine silk fabrics as coverings. They hung various silk banners and the king's golden wheel. In front of the pavilion, seven feet above the ground, the Jewel Woman held a canopy, and placed a Mani jewel before the Buddha. The light of the jewel and the golden wheel constantly illuminated the grove, making no difference between day and night. They made a bed of sandalwood, decorated the trees with trained white elephants, and arranged various ornaments before and behind the Buddha and Sangha. The Jewel Woman held seven Mani jeweled canopies over the Buddha.
前。以牛頭栴檀及黑沉水。散以供養。作眾伎樂。其園外邊有四兵寶周匝圍繞。王到佛所作禮右繞三匝。自行澡水手自斟酌。上妙肴膳供養佛及僧。食訖舍缽行水漱口。王執寶扇以扇如來及一一聲聞。時王千子及八萬四千諸小王等。悉皆供養一一聲聞。如轉輪王。尋于食后。有無量眾入林聽法。諸天散華作天伎樂。以供養佛。虛空中有天衣瓔珞種種寶蓋。而自迴轉。四萬青衣夜叉。取牛頭栴檀為眾作食。時轉輪王。夜于眾前然百千無量億那由他燈。王頂戴一燈。肩荷二燈。左右手中執持四燈。其二膝上各置一燈。兩足趺上亦各一燈。晝夜供養。佛神力故身無疲極。如入三禪。轉輪聖王所受快樂亦復如是。終竟三月。以主藏寶臣貢上如來。閻浮檀金作龍頭瓔珞八萬四千。上金輪寶白象紺馬摩尼珠寶妙好火珠。主藏臣寶主兵臣寶諸小王等。安周羅城諸小城邑。七寶衣寶華寶聚寶蓋所著妙衣。華鬘瓔珞寶車寶仗。七寶頭目交絡及諸寶網。閻浮金鎖真珠寶貫。上妙履屣綩綖絪縟。微妙機橙七寶器物。鐘鼓伎樂寶鈴珂貝。園林幢幡瓶罐燈燭。七寶鳥獸雜廁妙扇。種種諸藥如是等物。各八萬四千。以施佛僧。作是施已。白佛言。世尊。我國多事。有諸不及今我悔過。唯愿如來久住此園。復當令我數得禮敬。王諸子等復各請佛僧。終
竟三月。如來默然。善男子。時王千子。第一太子名曰不眴。終竟三月。供養如王。唯無輪等七寶。大臣寶海梵志。遍閻浮提告一切男女。有所求乞者。先歸依三寶發菩提心。然後當受汝之所施。時閻浮提。無有一人不從梵志。受三歸依發菩提心。便受所施之物。時諸王子皆各發心。或愿忉利天王。或求梵王。或求魔王。或求轉輪聖王。或愿大富。或求聲聞。各各向佛及僧悔過。轉輪聖王。因過去佈施故復求今住(出悲華經第二卷又出寂意菩薩問五濁經)。
堅固金輪王失輪出家九
過去世時。王名堅固。有四種兵。為轉輪王。攝御天下。以法為治。與七寶俱人間四妙。王於後時失於天輪。告太子頂來。我本從舊人聞。若轉輪王失天輪者。王必不長壽。太子。我已食人間欲。復欲求天欲。我欲剃髮被著法服信樂出家。我今以大海地與汝。汝當以法教令莫作非法。若復與汝天輪移處。堅固王學道七日天輪晝忽然不見。頂來王。白父王言。不可為王當云何。父王言。當作輪之福行可有是處。十五日說戒時。沐頭升在堂上。東方有天輪來。非工巧所作。光炎極妙。齋日沐頭升在堂上東。堅固王曰。子當如法觀行於男女婦子及諸臣民。非是一人沙門婆羅門。下至鳥鹿。當持齋月八日十四日十五日。施與沙門婆羅門
【現代漢語翻譯】 現代漢語譯本：滿了三個月，如來（Tathagata）保持沉默。善男子，當時國王的千位王子中，第一位太子名叫不眴（Bu-shun）。整整三個月，他像對待國王一樣供養如來，只是沒有輪寶等七寶。大臣寶海梵志（Bao-hai Brahma）在整個閻浮提（Jambudvipa，指我們所居住的這個世界）宣告，所有有所求的人，先歸依三寶（皈依佛、法、僧），發菩提心（Bodhi-citta，立志成佛的心），然後才能接受你的施捨。當時閻浮提沒有一個人不聽從梵志的話，受三歸依，發菩提心，然後才接受所施捨的物品。當時各位王子都各自發愿，有的希望成為忉利天王（Trayastrimsa，欲界六天之一），有的希望成為梵天王（Brahma），有的希望成為魔王（Mara），有的希望成為轉輪聖王（Cakravartin，以正法統治世界的理想君王），有的希望大富大貴，有的希望成為聲聞（Sravaka，聽聞佛法而修行的弟子）。他們各自向佛和僧眾懺悔過去的罪過。轉輪聖王是因為過去佈施的緣故，所以今生又希望繼續保有這樣的果報（出自《悲華經》第二卷，又出自《寂意菩薩問五濁經》）。
堅固金輪王失去輪寶后出家（第九個故事）
過去世的時候，有一位國王名叫堅固（Jian-gu）。他有四種軍隊，作為轉輪王，統治天下，以正法治理國家，擁有七寶和人間四種美妙的事物。後來，國王失去了天輪（cakra，轉輪聖王的象徵）。他告訴太子頂來（Ding-lai）說：『我從前聽老人說，如果轉輪王失去了天輪，那麼這位國王一定不會長壽。太子，我已經享受了人間的慾望，現在又想追求天上的慾望。我想剃髮，穿上法服，信奉佛法，出家修行。我現在把大海和土地都交給你，你應該用正法教導人民，不要做非法的事情。如果天輪再次出現，就把它移到合適的地方。』堅固王學習佛道七天後，天輪在白天忽然不見了。頂來王稟告父王說：『不能再做國王了，應該怎麼辦？』父王說：『應該做與輪寶相關的善行，或許還有機會。』在十五日說戒的時候，他沐浴后登上高堂，東方有天輪出現，不是工匠製造的，光芒極其美妙。齋日沐浴后登上高堂，天輪從東方而來。堅固王說：『兒子應該如法地觀察和管理男女、妻子、臣民，不僅僅是對人，對沙門（Sramana，出家修道者）、婆羅門（Brahmana，古印度祭司階層），甚至對鳥獸，都應該在每月的八日、十四日、十五日持齋，佈施給沙門和婆羅門。』
【English Translation】 English version: After three months, the Tathagata remained silent. Good man, at that time, among the king's thousand sons, the first prince was named Bu-shun. For the entire three months, he offered to the Tathagata as if he were the king, only lacking the seven treasures such as the wheel jewel. The minister Bao-hai Brahma announced throughout Jambudvipa (the world we live in), 'Whoever has any requests should first take refuge in the Three Jewels (Buddha, Dharma, Sangha) and generate Bodhi-citta (the mind of enlightenment), and then receive your offerings.' At that time, there was no one in Jambudvipa who did not listen to the Brahma, take refuge in the Three Jewels, generate Bodhi-citta, and then receive the offered items. At that time, all the princes made their own vows, some wishing to become the king of Trayastrimsa (one of the six heavens in the desire realm), some wishing to become Brahma, some wishing to become Mara, some wishing to become a Cakravartin (an ideal king who rules the world with righteousness), some wishing for great wealth, and some wishing to become Sravakas (disciples who practice by hearing the Buddha's teachings). They each repented their past sins to the Buddha and the Sangha. The Cakravartin wished to continue to have such rewards in this life because of past donations (from the second volume of the Karunapundarika Sutra, and also from the Vimalakirtinirdesa Sutra).
King Jian-gu of the Firm Golden Wheel Leaves Home After Losing the Wheel Jewel (Ninth Story)
In the past, there was a king named Jian-gu. He had four types of armies, and as a Cakravartin, he ruled the world, governing the country with righteousness, possessing the seven treasures and the four wonderful things of the human world. Later, the king lost the heavenly wheel (cakra, the symbol of the Cakravartin). He told Prince Ding-lai, 'I heard from the elders that if a Cakravartin loses the heavenly wheel, then this king will not live long. Prince, I have already enjoyed human desires, and now I want to pursue heavenly desires. I want to shave my head, wear the Dharma robes, believe in the Buddha's teachings, and leave home to practice. I now give you the sea and the land, and you should teach the people with righteousness and not do illegal things. If the heavenly wheel appears again, move it to a suitable place.' After King Jian-gu studied the Buddha's teachings for seven days, the heavenly wheel suddenly disappeared during the day. King Ding-lai reported to his father, 'I can no longer be king, what should I do?' The father said, 'You should do good deeds related to the wheel jewel, perhaps there is still a chance.' On the fifteenth day, when giving precepts, he bathed and ascended the high hall, and a heavenly wheel appeared from the east, not made by craftsmen, with extremely wonderful light. After bathing on the fasting day, he ascended the high hall, and the heavenly wheel came from the east. King Jian-gu said, 'Son, you should observe and manage men and women, wives, and subjects according to the Dharma, not only people, but also Sramanas (ascetics), Brahmanas (priestly class in ancient India), and even birds and beasts, and you should observe the fast on the eighth, fourteenth, and fifteenth days of each month, and give alms to Sramanas and Brahmanas.'
貧窮孤老乞者。當以飲食衣被華鬘眾香床臥屋舍給與。使為明證。若界內所識沙門婆羅門。當至其所隨時問論。云何為善不善白黑報。云何現世義。云何後世義。云何作行受善不受惡。當如是覺。若界內有貧窮人。當施與財物。是為得輪之行。汝與行相應者便得。若十五日說戒時。沐頭升堂上東方。當有天輪來至繼後有。頂來王。以法治行。于其界內施與財物。為轉輪王與七寶俱。人間四妙。云何曰妙。如上七寶如上四妙。彼輪於後時。天輪亦移處。至輪不現。頂來王亦初不憂戚。樂著淫慾不知敗壞。強禦天下人民日減不增。先王如法但增不減。知明星婆羅門白言。天王當知。以欲御民但減不增。猶若過去諸轉輪王。與輪法相應人但增不減。王曰。我當云何。答曰。天王界內有明演算法。有諸臣中明咒術知于輪法。王當與輪法行相應。若與相應者可有是處。輪便可得。十五日說戒時。沐浴升高堂上東方。當得天輪。王曰。云何為輪行。令我行與相應。當如法見行於法于妻子至施物。是為天王天輪行。若應此行。可有是處便可得輪。頂來王。於後時行法于妻子至貧窮人。惜財不施既窮無物。便行偷盜。詣王罰之。王作是言。汝眾生真諦不與取耶。答言。實爾。我若不盜無以存命。王便與物。語彼人曰。汝去後莫復爾。復有
【現代漢語翻譯】 貧窮、孤苦、年老的乞討者，應當給予飲食、衣被、華鬘（花環）、眾香、床、臥具、屋舍，以此作為明確的證明。如果境內有認識的沙門（出家修道者）、婆羅門（祭司），應當去到他們那裡，隨時請教討論：什麼是善，什麼是不善，什麼是白業（善業）的果報，什麼是黑業（惡業）的果報？什麼是現世的利益，什麼是後世的利益？如何作為才能承受善報而不承受惡報？應當這樣覺悟。如果境內有貧窮的人，應當施捨財物。這是獲得輪寶（轉輪聖王的象徵）的行為。你與這種行為相應，就能得到輪寶。如果在每月十五日誦戒的時候，沐浴后登上高堂，面向東方，就會有天輪（轉輪聖王的天輪寶）到來，你將繼承王位。你以正法治理國家，在你的境內施捨財物，作為轉輪聖王，你將擁有七寶（轉輪聖王的七種寶物），人間將有四種妙事。什麼是妙事呢？就像上面說的七寶和四妙。那天輪在後來的時間裡，天輪也會移到別處。等到輪寶不出現的時候，繼承王位的君王也不憂愁，只顧貪圖淫慾，不知道國家會因此敗壞。他以強力統治天下，人民日益減少，不會增加。而之前的君王依法治理國家，人民只會增加不會減少。知明星（人名）婆羅門稟告說：『大王應當知道，用慾望來統治人民，只會減少不會增加，就像過去的各位轉輪聖王一樣。與輪寶的法則相應的，人民只會增加不會減少。』國王說：『那我應當怎麼辦呢？』回答說：『大王境內有精通演算法的人，有各位大臣中精通咒術、瞭解輪寶法則的人。大王應當與輪寶的法則相應，如果與法則相應，或許還有可能得到輪寶。在每月十五日誦戒的時候，沐浴后登上高堂，面向東方，就能得到天輪。』國王說：『什麼是與輪寶相應的行為，讓我與這種行為相應呢？』應當如法地看待和對待你的妻子，直到施捨財物，這就是天王與天輪相應的行為。如果能夠這樣做，或許還有可能得到輪寶。繼承王位的君王，在後來的時間裡，對妻子和貧窮的人不依法對待，吝惜錢財不肯施捨，等到自己也變得貧窮沒有財物的時候，就開始偷盜。被抓到后押送到國王那裡受罰。國王責問他說：『你這個眾生，難道真的做了不與而取的行為嗎？』回答說：『確實如此。我如果不偷盜就無法生存。』國王就給他財物，並對他說：『你離開后不要再這樣做了。』又有人……
【English Translation】 To the poor, the orphaned, and the elderly beggars, one should provide food, clothing, garlands (Hua Man), various incenses, beds, bedding, and housing, as clear evidence of merit. If there are Shramanas (wandering ascetics) or Brahmins (priests) known within the territory, one should visit them and inquire about the Dharma at any time, discussing: What is good, what is not good, what are the rewards of white karma (good deeds), and what are the consequences of black karma (bad deeds)? What are the benefits in this life, and what are the benefits in the next life? How can one act to receive good rewards and not receive bad rewards? One should awaken to this. If there are poor people within the territory, one should give them wealth. This is the practice of obtaining the Wheel Treasure (symbol of a Chakravartin King). If you are in accordance with this practice, you will obtain the Wheel Treasure. If, on the fifteenth day of the month during the recitation of precepts, you bathe and ascend to the high hall, facing east, a Heavenly Wheel (the Chakravartin King's Heavenly Wheel Treasure) will come, and you will inherit the throne. You will govern the country with Dharma, and within your territory, you will give wealth. As a Chakravartin King, you will possess the Seven Treasures (the seven treasures of a Chakravartin King), and there will be four wonders in the human realm. What are these wonders? They are like the Seven Treasures and the Four Wonders mentioned above. Later, the Heavenly Wheel will also move elsewhere. When the Wheel Treasure disappears, the king who inherits the throne does not grieve, but indulges in lust and does not know that the country will be ruined because of this. He rules the world with force, and the people decrease day by day, not increasing. The previous king governed the country according to the Dharma, and the people only increased, not decreased. The Brahmin Zhiming (name of a person) reported: 'Great King, you should know that governing the people with desire will only decrease, not increase, just like the past Chakravartin Kings. Those who are in accordance with the laws of the Wheel Treasure will only increase, not decrease.' The king said: 'Then what should I do?' He replied: 'Within the Great King's territory, there are people who are proficient in calculation, and among the ministers, there are those who are proficient in incantations and know the laws of the Wheel Treasure. The Great King should be in accordance with the laws of the Wheel Treasure. If you are in accordance with the laws, perhaps there is a possibility of obtaining the Wheel Treasure. On the fifteenth day of the month during the recitation of precepts, bathe and ascend to the high hall, facing east, and you will obtain the Heavenly Wheel.' The king said: 'What is the practice that corresponds to the Wheel Treasure, so that I may be in accordance with this practice?' You should treat your wife according to the Dharma, until you give alms. This is the practice of the Heavenly King corresponding to the Heavenly Wheel. If you can do this, perhaps there is a possibility of obtaining the Wheel Treasure. The king who inherited the throne, in later times, did not treat his wife and the poor according to the Dharma, and was stingy with money and unwilling to give alms. When he himself became poor and had no wealth, he began to steal. After being caught, he was escorted to the king for punishment. The king questioned him: 'You being, did you really commit the act of taking what was not given?' He replied: 'Indeed. If I do not steal, I cannot survive.' The king then gave him wealth and said to him: 'Do not do this again after you leave.' Again, there was...
窮者聞盜見王即賜其物。我等寧可作不與取便復行盜。盜轉增廣。人壽漸減。始八萬四千歲終至百年。時有過者。王言。若復於我界盜者。當悉著樹下以刀梟首。佛告諸比丘。當來人壽十歲(出阿含經第十四卷)。
文陀竭金輪王游四天下十
昔者有王。名文陀竭。從母頂出。後作遮迦越王。東西南北皆屬之。七寶具足。王有千子。王四天下。經數千歲。意中自念。我有四天下。人民熾盛穀米平賤。千子端正高才健猛。令天雨金銀七日七夜快耶。天即為王。雨錢金銀七日七夜。王心歡喜。聞諸方土人民熾盛。王舉七寶四種兵。眾俱共飛行次到諸國。悉皆降伏正法治世。如是各數千歲。王復生意。我有閻浮提國二十八萬里。我有俱耶尼國三十二萬里。我有弗于逮國三十六萬里。王唯聞北方有郁單越。天下大樂人民熾盛。王意欲往。彼無貧窮豪羸強弱。無有奴婢尊卑。皆同一等。令我人眾屬共食之自然粳米。自然衣被服飾諸珍寶。便俱飛行入郁單曰。地青如翠適復前行。見白如雪自然稻米。汝曹當食。適復前行見諸寶樹。百種衣樹金銀瓔珞皆懸著樹。王問邊臣。汝曹見是等不。邊臣言。唯然已見入國。人民皆悉降伏。王治郁單越地四十萬里。經數千歲。復念。我有四天下。王意欲上須彌寶山。至忉利天王釋所
【現代漢語翻譯】 現代漢語譯本 窮人聽說盜賊被國王賞賜財物，就想：『我們寧可去做不給予就強取豪奪的盜賊。』於是盜賊越來越多，人的壽命也逐漸減少，最初是八萬四千歲，最終減少到一百歲。當時有犯盜竊罪的人，國王說：『如果再有在我境內盜竊的人，就全部綁在樹下用刀砍頭。』 佛告訴眾比丘：『將來人的壽命會減少到十歲。』（出自《阿含經》第十四卷）。
文陀竭（Vena Daṇḍa，人名）金輪王巡遊四天下
過去有位國王，名叫文陀竭（Vena Daṇḍa）。從母親頭頂出生，後來成為遮迦越王（Cakravartin，轉輪聖王），東西南北都歸他統治，七寶（sapta ratna）具足。國王有一千個兒子。國王統治四天下，經過數千年。心中自己想：『我擁有四天下，人民眾多，穀米便宜。一千個兒子端正聰明，高大勇猛。如果讓天上下金銀雨七天七夜，怎麼樣呢？』 天就為國王下錢、金銀雨七天七夜。國王心裡很高興。聽說各地方的人民眾多，國王率領七寶和四種軍隊，一起飛行，依次到達各國，全部降伏，用正法治理天下。像這樣經過數千年。國王又想：『我擁有閻浮提國（Jambudvīpa）二十八萬里，我擁有俱耶尼國（Godānīya）三十二萬里，我擁有弗于逮國（Pūrvavideha）三十六萬里。』 國王只聽說北方有郁單越（Uttarakuru），天下非常快樂，人民眾多。國王想去那裡，那裡沒有貧窮、衰弱、強大、弱小，沒有奴婢、尊貴、卑賤，都一樣平等。讓我的人眾一起食用自然生長的粳米，穿自然生長的衣被服飾和各種珍寶。』 於是就一起飛行進入郁單越（Uttarakuru）。地上青翠如玉，繼續前行，看見白如雪的自然稻米，（國王說）『你們應當食用。』 繼續前行，看見各種寶樹，百種衣樹，金銀瓔珞都懸掛在樹上。國王問身邊的大臣：『你們看見這些了嗎？』 邊臣說：『是的，已經看見了。』 進入郁單越（Uttarakuru）國，人民全都降伏。國王統治郁單越（Uttarakuru）四十萬里，經過數千年。又想：『我擁有四天下。』 國王想登上須彌寶山（Sumeru），到達忉利天（Trāyastriṃśa）去見天王釋（Śakra）。
【English Translation】 English version When the poor heard that thieves were being rewarded by the king, they thought, 'We might as well become thieves who take what is not given.' Consequently, theft increased, and people's lifespans gradually decreased, initially from eighty-four thousand years to eventually one hundred years. At that time, if someone committed theft, the king would say, 'If anyone steals within my territory again, they will all be tied to trees and beheaded with a knife.' The Buddha told the monks, 'In the future, people's lifespans will decrease to ten years.' (From the Fourteenth Volume of the Agama Sutra).
King Vena Daṇḍa (文陀竭, personal name), a Cakravartin (金輪王, Wheel-Turning King), Touring the Four Continents
In the past, there was a king named Vena Daṇḍa (文陀竭). He was born from his mother's crown of the head and later became a Cakravartin (遮迦越王). The east, west, south, and north all belonged to him, and he possessed the seven treasures (七寶, sapta ratna). The king had a thousand sons. The king ruled the four continents for thousands of years. He thought to himself, 'I possess the four continents, the people are numerous, and grain is cheap. My thousand sons are upright, intelligent, tall, and brave. What if the heavens were to rain gold and silver for seven days and seven nights?' The heavens then rained coins, gold, and silver for the king for seven days and seven nights. The king was very happy. Hearing that the people in various regions were numerous, the king led the seven treasures and the four types of troops, flying together, arriving at each country in turn, subduing them all, and governing the world with the Dharma. After thousands of years like this, the king thought again, 'I possess Jambudvīpa (閻浮提國) of 2.8 million miles, I possess Godānīya (俱耶尼國) of 3.2 million miles, and I possess Pūrvavideha (弗于逮國) of 3.6 million miles.' The king had only heard that in the north there was Uttarakuru (郁單越), where the world was very happy and the people were numerous. The king wanted to go there, where there was no poverty, weakness, strength, or frailty, no slaves, nobility, or lowliness, all were equally the same. 'Let my people together eat naturally growing glutinous rice and wear naturally growing clothes, ornaments, and various jewels.' So they flew together into Uttarakuru (郁單越). The ground was as green as jade, and continuing forward, they saw naturally growing rice as white as snow. (The king said) 'You should eat this.' Continuing forward, they saw various jeweled trees, hundreds of clothing trees, gold and silver necklaces all hanging on the trees. The king asked his ministers, 'Have you seen these?' The ministers said, 'Yes, we have seen them.' Entering the country of Uttarakuru (郁單越), the people all submitted. The king ruled Uttarakuru (郁單越) of 400,000 miles for thousands of years. He thought again, 'I possess the four continents.' The king wanted to ascend Mount Sumeru (須彌寶山) and go to Trāyastriṃśa Heaven (忉利天) to see the King Śakra (釋).
止處。便舉七寶百官。俱飛到須彌山。入天王釋宮。王釋遙見迎之言。數聞王功德欲相見日久。仁者來大善。便牽與共坐。以己半座與文陀竭王。適坐左右顧視。天上有玉女。心便念言。我有四天下所有雨寶。使天王釋死。我欲代其處。治天上如治天下。便覺去離即還天下。便得疾病困劣著床。臣問王曰。得無有意欲得天王釋處不。答適生意。便下在地。即嬰困病。心自悔言。人無厭足。知足者少。文陀竭王我身是也(出文陀竭王經)。
頂生金輪王愛別離苦十一
過去之世人壽無量。王名善住。其王爾時為太子治事。及登王位各八萬四千歲。時王頂上生一肉皰。其皰柔軟。如兜羅綿細軟劫貝。漸漸增長不以為患。足滿十月皰即開剖。生一童子。其形端正。人中第一。父王歡喜。字曰頂生。時善住王。即以國事而委付之。棄捨妻子入山學道。滿八萬四千歲。時頂生王。於十五日。在高樓上沐浴受齋。即于東方有金輪寶至。其輪千輻轂輞具足。不由工匠自然成就。而來應之。王作是念。我昔曾聞五通仙說。若剎利王。於十五日處高樓上沐浴受齋。若有金輪而來應者。當知得作轉輪聖帝。即試以左手擎之。右執香爐。右膝著地。而發誓言。是金輪寶若實不虛。應如過去轉輪聖王。即飛昇虛空周遍十方。還王左
【現代漢語翻譯】 現代漢語譯本： 止息之處。於是舉著七寶和百官，一同飛到須彌山，進入天王釋（帝釋天）的宮殿。天王釋遠遠地看見他們，迎接並說道：『多次聽聞您的功德，想要和您相見已經很久了。仁者您的到來真是太好了。』於是拉著文陀竭王一同坐下，把自己的半個座位讓給了他。文陀竭王剛坐下，左右環顧，看見天上有玉女，心中便想：『我擁有四天下所有的雨寶，要讓天王釋死去，我想要代替他的位置，治理天上如同治理天下一樣。』隨即醒悟過來，離開返回天下。便得了疾病，困頓衰弱地躺在床上。臣子問國王說：『莫非您有意想要得到天王釋的位置嗎？』回答說：『剛才產生了這樣的想法。』便倒在地上，隨即被疾病所困擾。心中後悔地說：『人沒有滿足的時候，知足的人很少。文陀竭王說的就是我啊。』（出自《文陀竭王經》）。
頂生金輪王愛別離苦十一
過去的時候，人的壽命是無量的。有一位國王名叫善住。這位國王當時作為太子處理政事，以及登上王位，各有八萬四千歲。當時國王的頭頂上長出一個肉皰，這個肉皰柔軟，如同兜羅綿一樣細軟。漸漸增長，國王不以為患。滿了十個月，肉皰就裂開，生出一個童子，他的形貌端正，是人中最出色的。父王非常高興，給他取名叫頂生。當時善住王，就把國家事務委託給他，拋棄妻子兒女，入山學道，滿了八萬四千歲。當時頂生王，在十五那天，在高樓上沐浴齋戒。就在東方有金輪寶到來，這個輪子有一千個輪輻，輪轂輪輞都完備，不是工匠製造的，而是自然成就的，前來應驗。國王心想：『我過去曾經聽五通仙人說過，如果剎利王，在十五那天在高樓上沐浴齋戒，如果有金輪前來應驗，應當知道他將成為轉輪聖帝。』於是試著用左手托起金輪，右手拿著香爐，右膝跪地，發誓說道：『這金輪寶如果真實不虛，應當像過去的轉輪聖王一樣，立即飛昇到虛空中，周遍十方，返回到國王的左
【English Translation】 English version: At the place of cessation. Then, carrying the seven treasures and hundreds of officials, they flew together to Mount Sumeru and entered the palace of Tianwang Shi (Indra). Tianwang Shi saw them from afar, welcomed them, and said, 'I have heard of your merits many times and have long desired to meet you. It is wonderful that you, the benevolent one, have come.' Then he took Wentuojie Wang by the hand and sat down together, offering him half of his seat. As soon as Wentuojie Wang sat down, he looked around and saw jade maidens in the heavens. He thought in his heart, 'I possess all the rain treasures of the four continents. I want to cause Tianwang Shi to die, and I want to take his place, ruling the heavens as I rule the world.' Immediately realizing his error, he left and returned to the world. Then he fell ill, weakened and debilitated, and lay in bed. His ministers asked the king, 'Could it be that you desired to take the place of Tianwang Shi?' He replied, 'I had such a thought just now.' Then he fell to the ground and was immediately afflicted by illness. He repented in his heart, saying, 'People are never satisfied, and few are content. Wentuojie Wang is speaking of myself.' (From the Wentuojie Wang Sutra).
King Dingsheng Jinlun's Suffering of Separation from Loved Ones - Eleven
In the past, people's lifespans were immeasurable. There was a king named Shanzhu. This king, when he was a crown prince, managed affairs of state, and when he ascended the throne, each for eighty-four thousand years. At that time, a fleshy pustule grew on the king's head. This pustule was soft, like fine cotton. It gradually grew larger, but the king did not consider it a problem. After ten months, the pustule split open, and a child was born. His appearance was upright and he was the best among men. The father king was very happy and named him Dingsheng. At that time, King Shanzhu entrusted the affairs of the state to him, abandoned his wife and children, and entered the mountains to study the Way, for eighty-four thousand years. At that time, King Dingsheng, on the fifteenth day, bathed and observed a fast in a high tower. Then, from the east, a golden wheel treasure arrived. This wheel had a thousand spokes, and the hub and rim were complete. It was not made by craftsmen, but was naturally formed, and came in response. The king thought, 'I once heard the Five-Penetration Immortal say that if a Kshatriya king bathes and observes a fast in a high tower on the fifteenth day, and if a golden wheel comes in response, he should know that he will become a Chakravartin.' Then he tried to lift the golden wheel with his left hand, held an incense burner in his right hand, knelt on his right knee, and made a vow, saying, 'If this golden wheel treasure is truly not false, it should, like the past Chakravartin, immediately fly into the void, pervade the ten directions, and return to the king's left
手王心知作轉輪聖王。其後不久復有象寶。如白蓮華。七枝柱地。王念。亦如仙說。十五日處在高樓沐浴受齋。王試擎香爐右膝著地。而發誓言。是白象寶若實不虛。應如過去轉輪聖王所行象。即旦至夕周遍八方。盡大海際還住本處。王大歡喜。復作是言。我今定是轉輪聖王。其後不久。次有馬寶。王又如前。復有女寶。形容端正微妙第一。以手觸王衣。時即知王身苦樂。亦知王心所緣。自然而有摩尼珠寶。如純青琉璃。大如車輪照一由旬。若天降雨渧如車軸。是珠勢力能作大蓋。覆一由旬遮此大雨不令下過。王念如前。次有主藏臣。自然而出。多饒財寶無所闕少。眼見伏藏。隨王所念皆能辦之。即共乘船入于大海。告藏臣言。我今欲得珍異之寶藏。臣聞已即以兩手撓大海水。時十指頭出十寶藏。以奉聖王。而白王言。大王。所須隨意用之。其餘在者當沒大海。王大歡喜。次有主兵臣。自然而出。勇健猛略策謀第一。善知四兵。能令摧伏。已摧伏者力能守護。王告諸臣。汝等當知。此閻浮提安隱豐樂。我今七寶成就千子具足。更何所為。諸臣答言。唯然大王。東弗婆提西拘耶尼北郁單越。猶未歸德。王今應往。時王即與七寶一切營從飛空而往。四方人民歡喜歸德。復告大臣。我四天下安隱豐樂。人民熾盛咸已歸化。更
【現代漢語翻譯】 手王心知自己將成為轉輪聖王（Chakravartin，統治世界的理想君主）。此後不久，又出現象寶（象徵力量和統治的寶象），如同一朵白蓮花，七根象牙柱支撐著地面。國王心想，正如仙人所說，在十五日那天，他身處高樓沐浴齋戒。國王嘗試手擎香爐，右膝著地，發誓說道：『如果這白象寶真實不虛，應如過去的轉輪聖王所擁有的像一樣，在早晨到傍晚之間，周遍八方，直至大海邊際，然後返回原地。』國王非常高興，又說：『我現在一定是轉輪聖王了。』此後不久，依次出現了馬寶（象徵速度和征服的寶馬）。國王又如之前一樣行事。之後又出現了女寶（象徵美德和智慧的寶女），容貌端正，美妙無比。她用手觸碰國王的衣服，立刻就能知道國王身體的苦樂，也知道國王心中所想。自然而然地出現了摩尼珠寶（Mani jewel，如意寶珠），像純青色的琉璃，大如車輪，能照亮一由旬（Yojana，古代印度長度單位）。如果天下大雨，雨滴像車軸一樣粗，這顆寶珠的力量能形成巨大的傘蓋，覆蓋一由旬的範圍，遮擋大雨，不讓它落下來。國王心想如前。接著出現了主藏臣（負責財富的官員），自然而然地出現，擁有大量的財寶，沒有任何缺乏。他能看到伏藏（隱藏的寶藏），並能按照國王的想法辦理一切事務。國王就和他一起乘船進入大海，告訴藏臣說：『我現在想要得到珍奇的寶藏。』藏臣聽后，就用雙手攪動海水，當時十個指頭都出現十個寶藏，獻給聖王，並對國王說：『大王，您所需要的可以隨意使用，其餘的就留在海里吧。』國王非常高興。接著出現了主兵臣（負責軍事的官員），自然而然地出現，勇敢強健，謀略第一，精通四種軍隊，能使敵人屈服。已經屈服的敵人，他也有能力守護。國王告訴各位大臣：『你們應當知道，這閻浮提（Jambudvipa，我們所居住的大陸）安穩豐樂。我現在七寶（轉輪聖王的七種寶物）成就，一千個兒子都已具備，還需要做什麼呢？』大臣們回答說：『是的，大王。東弗婆提（Purvavideha，東勝身洲），西拘耶尼（Aparagodaniya，西牛賀洲），北郁單越（Uttarakuru，北俱盧洲），還沒有歸順您的德行，大王您現在應該前往。』當時國王就帶著七寶和所有的隨從，飛向空中前往。四方的人民都歡喜地歸順了他的德行。國王又告訴大臣們：『我統治的四天下安穩豐樂，人民興盛，都已經歸化，還需要做什麼呢？』 English version: King Shouwang knew in his heart that he would become a Chakravartin (wheel-turning king, an ideal monarch who rules the world). Soon after, a treasure elephant (a precious elephant symbolizing power and dominion) appeared, like a white lotus flower, with seven tusks supporting the ground. The king thought, as the immortals had said, on the fifteenth day, he should be in a high tower, bathing and fasting. The king tried holding an incense burner, kneeling on his right knee, and vowed: 'If this white elephant treasure is real and not false, it should, like the elephant of past Chakravartins, travel throughout the eight directions from morning to evening, reaching the edge of the great ocean, and then return to its original place.' The king was very happy and said, 'I must be a Chakravartin now.' Soon after, the treasure horse (a precious horse symbolizing speed and conquest) appeared in succession. The king acted as before. Then the treasure woman (a precious woman symbolizing virtue and wisdom) appeared, with an upright and wonderfully exquisite appearance. When she touched the king's clothes with her hand, she immediately knew the king's physical suffering and happiness, and also knew what the king was thinking. A Mani jewel (a wish-fulfilling jewel) naturally appeared, like pure blue lapis lazuli, as large as a chariot wheel, able to illuminate one Yojana (an ancient Indian unit of length). If it rained heavily, with raindrops as thick as chariot axles, the power of this jewel could create a huge canopy, covering one Yojana, shielding the heavy rain and preventing it from falling. The king thought as before. Then the chief treasurer (an official in charge of wealth) appeared naturally, possessing a large amount of wealth, lacking nothing. He could see hidden treasures and could handle everything according to the king's wishes. The king boarded a ship with him and entered the great ocean, telling the chief treasurer, 'I now want to obtain rare and precious treasures.' Upon hearing this, the chief treasurer stirred the seawater with both hands, and ten treasures appeared from his ten fingertips, offering them to the holy king, and said to the king, 'Great King, use whatever you need at will, and the rest will remain in the sea.' The king was very happy. Then the chief military officer (an official in charge of military affairs) appeared naturally, brave and strong, with first-rate strategies, proficient in the four types of troops, able to subdue enemies. He was also able to guard those who had already been subdued. The king told the ministers, 'You should know that this Jambudvipa (the continent we live on) is peaceful and prosperous. Now that I have achieved the seven treasures (the seven treasures of a Chakravartin) and have a thousand sons, what else is there to do?' The ministers replied, 'Yes, Great King. Purvavideha (East Videha), Aparagodaniya (West Godaniya), and Uttarakuru (North Kuru) have not yet submitted to your virtue. You should go now.' At that time, the king, with the seven treasures and all his attendants, flew into the air and went. The people of the four directions joyfully submitted to his virtue. The king then told the ministers, 'The four worlds under my rule are peaceful and prosperous, and the people are thriving and have already been converted. What else is there to do?'
【English Translation】 English version: King Shouwang knew in his heart that he would become a Chakravartin (wheel-turning king, an ideal monarch who rules the world). Soon after, a treasure elephant (a precious elephant symbolizing power and dominion) appeared, like a white lotus flower, with seven tusks supporting the ground. The king thought, as the immortals had said, on the fifteenth day, he should be in a high tower, bathing and fasting. The king tried holding an incense burner, kneeling on his right knee, and vowed: 'If this white elephant treasure is real and not false, it should, like the elephant of past Chakravartins, travel throughout the eight directions from morning to evening, reaching the edge of the great ocean, and then return to its original place.' The king was very happy and said, 'I must be a Chakravartin now.' Soon after, the treasure horse (a precious horse symbolizing speed and conquest) appeared in succession. The king acted as before. Then the treasure woman (a precious woman symbolizing virtue and wisdom) appeared, with an upright and wonderfully exquisite appearance. When she touched the king's clothes with her hand, she immediately knew the king's physical suffering and happiness, and also knew what the king was thinking. A Mani jewel (a wish-fulfilling jewel) naturally appeared, like pure blue lapis lazuli, as large as a chariot wheel, able to illuminate one Yojana (an ancient Indian unit of length). If it rained heavily, with raindrops as thick as chariot axles, the power of this jewel could create a huge canopy, covering one Yojana, shielding the heavy rain and preventing it from falling. The king thought as before. Then the chief treasurer (an official in charge of wealth) appeared naturally, possessing a large amount of wealth, lacking nothing. He could see hidden treasures and could handle everything according to the king's wishes. The king boarded a ship with him and entered the great ocean, telling the chief treasurer, 'I now want to obtain rare and precious treasures.' Upon hearing this, the chief treasurer stirred the seawater with both hands, and ten treasures appeared from his ten fingertips, offering them to the holy king, and said to the king, 'Great King, use whatever you need at will, and the rest will remain in the sea.' The king was very happy. Then the chief military officer (an official in charge of military affairs) appeared naturally, brave and strong, with first-rate strategies, proficient in the four types of troops, able to subdue enemies. He was also able to guard those who had already been subdued. The king told the ministers, 'You should know that this Jambudvipa (the continent we live on) is peaceful and prosperous. Now that I have achieved the seven treasures (the seven treasures of a Chakravartin) and have a thousand sons, what else is there to do?' The ministers replied, 'Yes, Great King. Purvavideha (East Videha), Aparagodaniya (West Godaniya), and Uttarakuru (North Kuru) have not yet submitted to your virtue. You should go now.' At that time, the king, with the seven treasures and all his attendants, flew into the air and went. The people of the four directions joyfully submitted to his virtue. The king then told the ministers, 'The four worlds under my rule are peaceful and prosperous, and the people are thriving and have already been converted. What else is there to do?'
何所為。諸臣答言。唯然聖王。三十三天壽長安樂。自恃天福未來歸化。今應往討令其摧伏。王復飛空上忉利天。見有一樹其色青綠。即問大臣。此是何色。大臣答曰。此是波利質多羅樹。忉利諸天夏三月日。常于其下娛樂受樂。又見白色猶如白雲。復問大臣。此是何色。大臣答言。是善法堂。忉利諸天常集其中論人天事。於是天主釋提桓因。知王在外既出迎逆。見已執手升善法堂分座而坐。彼時二王形容相貌等無差別。唯有視眴為別異耳(賢愚經云先身以豆散弗沙佛上四粒入缽王四天下一粒在頂受樂二天)王言。我今可住此中為天王不。時天帝釋。受持讀誦大乘經典為他宣說。唯于深義未盡通達。王于帝釋乃生噁心。即便墮落還閻浮提。與所愛念人天離別生大苦惱。復遇疾病即便命終。帝釋迦葉佛是。轉輪聖王即我身是(出大涅槃經第十一卷)。
阿育四分王始終造業十二
波吒利弗多國(雜阿含云巴連弗邑)王姓孔雀。名頻頭娑羅(父名日月護)有子。名阿輸柯(梁言無憂。又名阿育王。前生名阇耶。為童子時。值釋迦入王舍城。心念佛故。于大路邊以沙為粽。內佛缽中。以申供養。因發願言。我未來為一金地王。廣興供養。佛即記之。我入涅槃百年之後。當生波吒利弗多城。姓孔雀。名阿育。為四
【現代漢語翻譯】 現代漢語譯本： （國王）要做什麼？眾臣回答說：『是的，聖王。三十三天（佛教宇宙觀中位於須彌山頂的天界）壽命長久，安樂無比，但他們自恃天福，未來也不會歸順。現在應該前去征討，讓他們臣服。』國王再次飛昇到忉利天（三十三天）。 看見一棵樹，顏色青綠，就問大臣：『這是什麼顏色？』大臣回答說：『這是波利質多羅樹（忉利天上的樹名）。忉利天的諸天在夏季三個月里，常常在這樹下娛樂享受。』又看見白色，像白雲一樣，又問大臣：『這是什麼顏色？』大臣回答說：『這是善法堂（忉利天諸天議事的場所）。忉利天的諸天常常聚集在那裡討論人天之事。』 於是天主釋提桓因（忉利天之主，即帝釋天）知道國王在外，就出來迎接，見面后握手一同登上善法堂，分座而坐。那時兩位國王的形容相貌等沒有差別，只有眨眼（視眴）有所不同（《賢愚經》說，（國王）前世用豆子撒在弗沙佛（過去七佛之一）身上，四粒豆子進入佛缽，（因此轉輪聖）王在四大天王之下，一粒豆子落在頭頂，享受二天之樂）。 國王說：『我現在可以住在這裡當天王嗎？』當時天帝釋受持讀誦大乘經典，為他人宣說，只是對於深奧的義理還沒有完全通達。國王對帝釋產生了噁心，就墮落下來，回到閻浮提（我們所居住的這個世界），與所愛念的人天分離，產生巨大的苦惱，又遭遇疾病，就命終了。帝釋就是迦葉佛（過去七佛之一），轉輪聖王就是我的前身（出自《大涅槃經》第十一卷）。
阿育四分王始終造業十二
波吒利弗多國（《雜阿含經》中稱為巴連弗邑）的國王姓孔雀，名叫頻頭娑羅（他的父親名叫日月護），有個兒子名叫阿輸柯（梁朝時譯為無憂，又名阿育王。前生名叫阇耶，當童子時，遇到釋迦牟尼佛進入王舍城，心中思念佛陀，於是在大路邊用沙土做成米飯，放入佛缽中，以此供養。因此發願說：『我未來要成為一個統治金地的國王，廣興供養。』佛陀就預言說：『我涅槃百年之後，你將出生在波吒利弗多城，姓孔雀，名叫阿育，成為四分之一的…』
【English Translation】 English version: What is (the king) going to do? The ministers replied, 'Yes, Holy King. The Thirty-three Heavens (Trāyastriṃśa, a heaven located on the summit of Mount Sumeru in Buddhist cosmology) have long lives and are full of joy, but they rely on their heavenly blessings and will not submit in the future. Now we should go and conquer them, making them submit.' The king again flew up to the Trāyastriṃśa Heaven. He saw a tree, its color green, and asked the ministers, 'What color is this?' The ministers replied, 'This is the Pārijāta tree (a tree in Trāyastriṃśa Heaven). The gods of Trāyastriṃśa Heaven often enjoy themselves under this tree during the three months of summer.' He also saw something white, like white clouds, and asked the ministers, 'What color is this?' The ministers replied, 'This is the Sudharma Hall (the place where the gods of Trāyastriṃśa Heaven gather to discuss matters of humans and gods). The gods of Trāyastriṃśa Heaven often gather there to discuss matters of humans and gods.' Then the lord of the gods, Śakra Devānām Indra (the lord of Trāyastriṃśa Heaven, also known as Indra), knowing that the king was outside, came out to greet him. After meeting, they shook hands and ascended the Sudharma Hall together, sitting on separate seats. At that time, there was no difference in the appearance of the two kings, except for the blinking of their eyes (śihya). (The Sutra of the Wise and Foolish says that in a previous life, (the king) scattered beans on the Buddha Phuṣya (one of the past seven Buddhas), four beans entered the Buddha's bowl, (therefore the Chakravartin) king is below the Four Heavenly Kings, and one bean landed on his head, enjoying the bliss of two heavens). The king said, 'Can I now live here and be the king of the gods?' At that time, Śakra Devānām Indra upheld, recited, and expounded the Mahāyāna sutras to others, but he had not fully understood the profound meaning. The king developed evil thoughts towards Indra and fell down, returning to Jambudvīpa (the world we live in), separated from the humans and gods he loved, and experienced great suffering. He also encountered illness and died. Indra was the Buddha Kāśyapa (one of the past seven Buddhas), and the Chakravartin king was my previous life (from the Mahāparinirvāṇa Sūtra, Volume 11).
King Aśoka's Twelve Deeds of Creating Karma from Beginning to End
The king of the country of Pāṭaliputra (referred to as Pāṭaliputra in the Saṃyukta Āgama) was of the Maurya dynasty, named Bindusāra (his father was named Sun and Moon Protection), and had a son named Aśoka (translated as 'Without Sorrow' in the Liang dynasty, also known as King Aśoka. In a previous life, he was named Jaya. When he was a child, he encountered Śākyamuni Buddha entering Rājagṛha, and thinking of the Buddha in his heart, he made rice out of sand by the roadside and put it in the Buddha's bowl as an offering. Therefore, he made a vow, 'I will become a king ruling a golden land in the future, and extensively make offerings.' The Buddha prophesied, 'One hundred years after my Nirvana, you will be born in the city of Pāṭaliputra, of the Maurya dynasty, named Aśoka, and become a quarter of...'
分轉輪王。起八萬四千塔。供養舍利。出阿育王經第一卷)身體粗澀父不愛念。乃於後時。使善相師相。諸兒子誰堪為王不。召阿育母密報之。汝宜就次。阿育啟母。父王不喜。母言但去。大臣成護問。今何行。答以實事。成護駕最勝象。給其乘御。設諸子食皆悉寶器。不及阿育。母私辦饌器食皆勝。相師曰。阿育最勝是堪為王。大王曰。我所不重。必當見殺可更搜算。相師又曰。今好乘好食好器者。此堪為王復無勝者。后境內小國。名德叉尸羅。欲為返逆。王敕阿育。汝集四兵掩奪彼國。器仗資物悉不給汝。阿育奉命。即自思惟。若有功德應為王者。愿自能涌出地即震裂器食無數。德叉尸羅國聞阿育來。莊嚴道路望風奉迎。一切人民競興供養。初不嫌。二遣使往佉師國。求二健兒方能摧山覆岳。時諸天發言。語二人云。此四分轉輪王。領閻浮提不可逆也。一切雄賢莫不奉覲。諸天以天寶冠置其頭上。大王聞之。即遣大兒修私摩。大興兵力竟不能罰。大王。身遇重疾倍更瞋恚。復聞不克。口吐熱血即便命終。阿育即登大位。拜成護為第一大臣。領理國事。修私摩等聞父亡背立阿育為王。心生不忍。即集諸兵來伐阿育。二大力士與成護各鎮一門。王頓東門。立大火坑以物覆之。無有煙炎。作機關木人。王騎大木象。遲行
【現代漢語翻譯】 現代漢語譯本 分轉輪王（cakravarti，擁有轉輪寶的統治者）。建造八萬四千塔，供養舍利（buddha's relics）。（出自《阿育王經》第一卷）阿育（Ashoka）身體粗糙，他的父親不喜歡他。後來，國王讓善於相面的人來相面，看哪個兒子適合當國王。召見阿育的母親秘密地告訴她，讓她按順序來。阿育告訴母親，父王不喜歡他。母親說，『去試試看。』大臣成護（name of a minister）問：『現在去哪裡？』回答說出了實情。成護駕著最好的大象，給他乘坐。擺設給眾兒子的食物都用寶器，但沒有給阿育。母親私下準備的飯菜器皿和食物都勝過其他人。相面的人說：『阿育最好，適合當國王。』大王說：『我不看重他，肯定會被殺，可以再搜尋。』相面的人又說：『現在乘坐好車，吃好食物，用好器皿的人，這個人適合當國王，再沒有比他更好的了。』後來，境內有個小國，名叫德叉尸羅（Takshashila），想要反叛。國王命令阿育，讓你集合軍隊去奪取那個國家，器械物資都不給你。阿育接受命令，就自己思量，如果我有功德應該當國王，希望自己能涌出，地就震裂，涌出無數的器皿和食物。德叉尸羅國聽說阿育來了，就裝飾道路，望風迎接，所有人民都爭相供養，一開始沒有嫌隙。之後派遣使者前往佉師國（Khasa），尋找兩個健壯的人，才能摧毀山嶽。當時諸天發話，對二人說：『這位是四分轉輪王，統治閻浮提（Jambudvipa，人世間），不可違逆。』一切英雄賢士沒有不來朝見的。諸天用天寶冠戴在他的頭上。大王聽說了這件事，就派遣大兒子修私摩（Susima），大興兵力，最終不能懲罰阿育。大王身患重病，更加憤怒，又聽說不能成功，口吐熱血就死了。阿育即位，拜成護為第一大臣，管理國家事務。修私摩等人聽說父親死了，阿育背叛他們當了國王，心中不忍，就集合軍隊來攻打阿育。兩個大力士與成護各自鎮守一個門。阿育駐守東門，挖了一個大火坑，用東西覆蓋住，沒有煙火。製作了機關木人。阿育騎著大木象，慢慢地走。
【English Translation】 English version Dividing cakravarti (cakravarti, a ruler possessing the wheel treasure). Building eighty-four thousand pagodas to make offerings to the Buddha's relics (buddha's relics). (From the first volume of the Ashokavadana) Ashoka (Ashoka)'s body was rough, and his father did not like him. Later, the king had a physiognomist examine his sons to see which one was suitable to be king. He summoned Ashoka's mother and secretly told her to bring them in order. Ashoka told his mother that his father did not like him. His mother said, 'Go and try.' The minister Cheng Hu (name of a minister) asked, 'Where are you going now?' He answered truthfully. Cheng Hu drove the best elephant for him to ride. The food set out for the sons was all in precious vessels, but not for Ashoka. His mother secretly prepared dishes and food that surpassed the others. The physiognomist said, 'Ashoka is the best and suitable to be king.' The Great King said, 'I do not value him; he will surely be killed. We can search again.' The physiognomist also said, 'Now, the one who rides a good vehicle, eats good food, and uses good vessels, this one is suitable to be king, and there is no one better than him.' Later, there was a small country within the territory called Takshashila (Takshashila), which wanted to rebel. The king ordered Ashoka to gather troops to seize that country, but he would not give him any weapons or supplies. Ashoka accepted the order and thought to himself, 'If I have the merit to be king, I hope that I can emerge, and the ground will shake and crack, and countless vessels and food will emerge.' When the country of Takshashila heard that Ashoka was coming, they decorated the roads and welcomed him from afar. All the people competed to make offerings, and at first, there was no discord. Later, they sent messengers to the country of Khasa (Khasa) to seek two strong men who could destroy mountains. At that time, the gods spoke to the two men, saying, 'This is the quarter cakravarti, ruling Jambudvipa (Jambudvipa, the human world), and he cannot be defied.' All the heroes and sages came to pay homage. The gods placed a heavenly jeweled crown on his head. When the Great King heard of this, he sent his eldest son, Susima (Susima), to raise troops, but he was ultimately unable to punish Ashoka. The Great King became seriously ill and even more angry. When he heard that he could not succeed, he vomited blood and died. Ashoka ascended the throne and appointed Cheng Hu as the first minister to manage state affairs. When Susima and the others heard that their father had died and that Ashoka had betrayed them and become king, they could not bear it and gathered troops to attack Ashoka. The two strong men and Cheng Hu each guarded a gate. The king stationed himself at the east gate, dug a large fire pit, and covered it with something, so there was no smoke or flames. He made mechanical wooden figures. Ashoka rode a large wooden elephant and walked slowly.
示弱。修私摩率其銳卒。現殺阿育。見諸木人行步劣動。督軍直前墮大火阱被燒而死。二十八萬里皆臣屬之。陸地龍及夜叉悉皆降伏。但有一龍所止之地。廣三百餘里。得佛舍利最初起塔。在羅摩村。有大功德。獨不從化。阿育因募得旃陀羅使。名耆利柯。能行殺戮。即立牢獄以治不從。莊嚴獄門極令華麗。見者愛樂入不得出。時雞寺比丘誦修多羅。修多羅說地獄事。耆利柯聞之。隨造鑊湯爐炭刀山劍樹等。有海意比丘。早起著衣持缽入城乞食。遇入地獄門。耆利柯執之。比丘泣而告之曰。人身難得出家難遇。我皆已得道法。乞申一月。答曰。我受王命。終不可得。聽至七日。比丘晝夜精勤。並見王子。共內人語。有敕付獄。耆利柯即鐵臼杵碎之。比丘心增怖畏。第七日夜思惟得羅漢果。明日耆利柯。置比丘于鐵鑊中。盛沸屎尿雜穢膿血。以猛火煮之經時不壞。比丘獨坐蓮華。王聞與一切人民共往看之。比丘即以神力身升虛空。現十八變。王大歡喜曰。汝身同人身。汝力過人力。應令我知之。為汝作神足。答曰。王稱佛語廣作塔廟供養舍利。為法饒益佛滅諸陋。慈悲無比最勝論邪師。我為弟子。佛記轉輪王。取我舍利起八萬四千塔。廣作諸佛事。王先起地獄等殺害甚無數。當除諸罪業施於無畏。王即合掌。向此比丘自
【現代漢語翻譯】 示弱。修私摩率領他的精銳部隊。打算殺死阿育（Ayu，人名，孔雀王朝的國王）。（阿育王）看見許多木人行動遲緩且無力。督軍繼續前進，掉入大火坑被燒死。二十八萬里土地都歸順了他。陸地上的龍和夜叉（Yaksa，一種神）都降伏了。只有一條龍所居住的地方，廣三百多里。因為得到佛舍利（Buddha's relics）最初在那裡建造了塔，在羅摩村（Rama Village）。有很大的功德，唯獨不肯歸順。阿育王因此招募到旃陀羅（Candala，古印度社會最下層的人）使者，名叫耆利柯（Girika，人名）。擅長殺戮。於是設立監獄來懲治不服從的人。監獄大門裝飾得極其華麗。看見的人都喜愛它，進去卻出不來。當時雞寺（Kukkutarama，寺廟名）的比丘（Bhikkhu，佛教僧侶）誦讀修多羅（Sutra，佛經）。修多羅講述地獄的事情。耆利柯聽了之後，就模仿製造鑊湯（boiling cauldron）、爐炭（burning charcoal）、刀山（mountain of knives）、劍樹（sword tree）等刑具。當時有海意（Samudrabuddhi，人名）比丘，早起穿好衣服，拿著缽進入城中乞食。偶然進入了地獄之門。耆利柯抓住他。比丘哭著告訴他說：『人身很難得到，出家很難遇到。我都已經得到了道法。請求寬限一個月。』耆利柯回答說：『我奉國王的命令，絕對不可能答應。』同意寬限七天。比丘晝夜精進勤奮，並且看見王子和宮女說話，有命令下達監獄。耆利柯就用鐵臼和杵將王子搗碎。比丘心中更加恐懼害怕。第七天晚上思惟，證得了羅漢果（Arhat，佛教修行的一種果位）。第二天，耆利柯將比丘放置在鐵鑊中。盛滿沸騰的糞尿、雜穢膿血。用猛火煮他，經過很長時間都沒有損壞。比丘獨自坐在蓮花上。國王聽說了，和所有人民一起前去觀看。比丘就用神通力，身體升到虛空中。顯現十八種變化。國王非常高興地說：『你的身體和人一樣，你的力量卻超過了人。應該讓我知道原因。我為你建造神足（divine feet）。』比丘回答說：『大王您稱揚佛的教誨，廣泛建造塔廟供養舍利。爲了佛法饒益，佛滅度后消除各種陋習。慈悲無比，最能駁倒邪師。我是佛的弟子。佛曾經預言轉輪王（Cakravartin，擁有統治世界的理想明君）會取我的舍利建造八萬四千座塔。廣泛地做各種佛事。』國王先前建造地獄等，殺害了無數的人。應當消除各種罪業，施與無畏（fearlessness）。國王立刻合掌，向這位比丘表示敬意。 向此比丘自
【English Translation】 Showing weakness. Susima led his elite troops. Intended to kill Ashoka (Ayu, a proper noun, the king of the Maurya Dynasty). (King Ashoka) saw many wooden figures moving slowly and weakly. The commander continued forward, fell into a large fire pit and was burned to death. Two hundred and eighty thousand miles of land all submitted to him. The dragons and Yakshas (Yaksa, a type of deity) on land all surrendered. Only one dragon's dwelling place, over three hundred miles wide. Because he obtained the Buddha's relics and initially built a pagoda there, in Rama Village. He had great merit, but refused to submit. Ashoka therefore recruited a Candala (Candala, the lowest class in ancient Indian society) messenger named Girika (Girika, a proper noun). Skilled in killing. So he established a prison to punish those who did not obey. The prison gate was decorated extremely luxuriously. Those who saw it loved it, but could not get out once they entered. At that time, the Bhikkhus (Bhikkhu, Buddhist monks) of Kukkutarama (Kukkutarama, the name of a temple) recited Sutras (Sutra, Buddhist scriptures). The Sutras spoke of the affairs of hell. After Girika heard this, he imitated and made cauldrons of boiling water, burning charcoal, mountains of knives, sword trees, and other instruments of torture. At that time, there was a Bhikkhu named Samudrabuddhi (Samudrabuddhi, a proper noun), who got up early, put on his clothes, and entered the city with his bowl to beg for food. He accidentally entered the gate of hell. Girika seized him. The Bhikkhu cried and told him, 'It is difficult to obtain a human body, and it is difficult to encounter ordination. I have already obtained the Dharma. I beg for a month's extension.' Girika replied, 'I am under the king's orders, and it is absolutely impossible to agree.' He agreed to extend it for seven days. The Bhikkhu was diligent and assiduous day and night, and saw the prince talking to the palace women, and an order was issued to the prison. Girika crushed the prince with an iron mortar and pestle. The Bhikkhu's heart was even more frightened. On the seventh night, he contemplated and attained the fruit of Arhat (Arhat, a state of Buddhist practice). The next day, Girika placed the Bhikkhu in an iron cauldron. Filled with boiling feces, urine, filthy pus and blood. He boiled him with fierce fire, and after a long time he was not damaged. The Bhikkhu sat alone on a lotus flower. When the king heard about it, he went to see it with all the people. The Bhikkhu then used his supernatural power to ascend into the void. He manifested eighteen transformations. The king was very happy and said, 'Your body is the same as a human body, but your strength exceeds that of a human. You should let me know the reason. I will build divine feet for you.' The Bhikkhu replied, 'Your Majesty praises the Buddha's teachings, and widely builds pagodas and temples to make offerings to the relics. For the benefit of the Dharma, after the Buddha's Nirvana, eliminate all kinds of bad habits. He is infinitely compassionate and the best at refuting heretics. I am a disciple of the Buddha. The Buddha once predicted that the Cakravartin (Cakravartin, an ideal wise king who rules the world) would take my relics and build 84,000 pagodas. He will widely do all kinds of Buddhist affairs.' The king had previously built hells and killed countless people. He should eliminate all kinds of sins and bestow fearlessness. The king immediately put his palms together and paid respect to this Bhikkhu. Paid respect to this Bhikkhu.
說懺悔。即自入地獄出之。耆利柯言。我先奉敕無所蠲除入不得出。王曰。汝欲殺我耶。答曰如此。王問。初立此獄誰最先入。答曰。耆利柯先入。王語獄卒。以耆利柯置作膠舍里以火燒之。然後毀地獄去也。便於五部僧。以千金銀琉璃罌。盛以香水。種種飲食香華等供養。受八戒竟。手執香爐。而登高殿請四方僧。說言。世尊弟子在四方者。為攝受我故悉應來此。而說偈言。
有諸阿羅漢 當來攝受我 我請阿羅漢 當悉來此處
有三十萬比丘。阿羅漢十萬。學人二十萬。凡夫無數。于上坐一處。無有人坐。王問耶舍言。第一座處何故無人。答言。佛說。弟子中有能師子吼者。名賓頭盧。是第一上座。王聞毛豎。如柯曇婆華又言。有見佛來入涅槃。今在者不。答言。即賓頭盧是也。又問。我於今者得見其人不。答言。其今應來。時王聞已生大歡喜。即說偈贊。合掌仰看空中。目不暫舍。時賓頭盧。與無數阿羅漢隨從圍繞。從空中下坐第一座。闔眾皆起。見賓頭盧。頭鬢皓白額皮眉毛。悉合覆面如緣覺身。五體投地禮賓頭盧。舌舐其足啼泣說偈。讚歎賓頭盧。以兩手舉眉毛嘆阿育曰。我數見如來因嘆佛德。阿育復問。何處見佛。答曰。佛與五百阿羅漢。俱詣于王舍城安居。我時在眾中。又于舍衛國。
【現代漢語翻譯】 現代漢語譯本 關於懺悔。這樣就能從地獄中出來。耆利柯（獄卒名）說：『我先前奉命，不能赦免任何人，進去了就出不來。』國王說：『你想殺我嗎？』耆利柯回答說：『是的。』國王問：『最初建造這個地獄時，誰最先進入？』耆利柯回答說：『是我耆利柯先進入。』國王對獄卒說：『把耆利柯放到膠舍里，用火焚燒他，然後毀掉這個地獄！』於是，國王用一千金銀琉璃瓶，盛滿香水，以及各種飲食香花等供養五部僧眾，受持八戒完畢。手執香爐，登上高殿，請四方僧眾，說道：『世尊的弟子們，在四方的，爲了攝受我的緣故，都應當來到這裡。』並說了偈語：
『有諸阿羅漢（斷盡煩惱，證得解脫的聖者），應當來攝受我， 我請阿羅漢，應當都來此處。』
當時有三十萬比丘（出家男子），其中阿羅漢有十萬，學人（還在修學的修行者）有二十萬，凡夫無數。在上面的座位上，沒有一個人坐。國王問耶舍（僧人名）說：『第一座的位置為什麼沒有人坐？』耶舍回答說：『佛說，弟子中有能作獅子吼（比喻說法無畏）的人，名叫賓頭盧（十六羅漢之一），他是第一上座。』國王聽了，毛髮豎立，像柯曇婆花一樣。又問：『有見過佛陀來入涅槃（佛陀的最終寂滅）的，現在還在嗎？』回答說：『就是賓頭盧。』又問：『我現在能見到他嗎？』回答說：『他現在應該來了。』當時國王聽了，生起極大的歡喜，立即說了偈語讚歎，合掌仰望空中，眼睛不曾離開片刻。這時，賓頭盧，與無數阿羅漢隨從圍繞，從空中降下，坐在第一座。所有人都站起來，見到賓頭盧，頭髮鬢角雪白，額頭面板眉毛，全部合在一起覆蓋著臉，像緣覺（無師自悟的修行者）一樣。五體投地禮拜賓頭盧，用舌頭舔他的腳，啼哭著說偈語，讚歎賓頭盧。賓頭盧用兩手舉起眉毛，感嘆阿育王（國王名）說：『我多次見到如來（佛陀），因此讚歎佛的功德。』阿育王又問：『在何處見到佛陀？』賓頭盧回答說：『佛陀與五百阿羅漢，一同前往王舍城（古印度城市名）安居（僧侶在雨季停止游化，集中修行），我當時在僧眾中。』又在舍衛國（古印度城市名）。
【English Translation】 English version Speaking of repentance, one can be released from hell. Qilike (name of a jailer) said, 'I was ordered earlier to not pardon anyone; once entered, one cannot leave.' The king said, 'Do you want to kill me?' Qilike replied, 'Yes.' The king asked, 'When this hell was first built, who was the first to enter?' Qilike replied, 'I, Qilike, was the first to enter.' The king said to the jailers, 'Put Qilike in the glue house, burn him with fire, and then destroy this hell!' Then, the king used a thousand gold, silver, and lapis lazuli jars, filled with fragrant water, and various foods, incense, and flowers to make offerings to the five groups of monks, and completed the eight precepts. Holding an incense burner in his hand, he ascended the high hall and invited monks from all directions, saying, 'Disciples of the World-Honored One, those in all directions, for the sake of receiving me, should all come here.' And he spoke the following verse:
'May all the Arhats (saints who have extinguished all afflictions and attained liberation) come to receive me, I invite the Arhats, may they all come to this place.'
At that time, there were three hundred thousand Bhikkhus (ordained monks), among whom there were one hundred thousand Arhats, two hundred thousand learners (practitioners still in training), and countless ordinary people. On the upper seat, no one was sitting. The king asked Yeshe (name of a monk), 'Why is there no one sitting in the first seat?' Yeshe replied, 'The Buddha said that among his disciples, there is one who can roar like a lion (a metaphor for fearlessly proclaiming the Dharma), named Pindola (one of the Sixteen Arhats), he is the first senior.' Upon hearing this, the king's hair stood on end, like the Kadamba flower. He further asked, 'Are there any who saw the Buddha enter Nirvana (the Buddha's final passing) and are still present?' The reply was, 'It is Pindola.' He further asked, 'Can I see him today?' The reply was, 'He should be coming now.' At that time, the king, upon hearing this, felt great joy and immediately spoke verses of praise, with his palms together, looking up at the sky, his eyes not leaving for a moment. Then, Pindola, surrounded by countless Arhats, descended from the sky and sat on the first seat. Everyone stood up and saw Pindola, his hair and temples white, the skin of his forehead and eyebrows all merged together, covering his face, like a Pratyekabuddha (a self-enlightened being). They prostrated themselves before Pindola, licking his feet with their tongues, weeping and reciting verses, praising Pindola. Pindola raised his eyebrows with both hands and exclaimed to Ashoka (name of the king), 'I have seen the Tathagata (Buddha) many times, therefore I praise the Buddha's virtues.' Ashoka further asked, 'Where did you see the Buddha?' Pindola replied, 'The Buddha, with five hundred Arhats, went to Rajagriha (name of an ancient Indian city) to reside during the rainy season (when monks cease wandering and concentrate on practice), and I was among the Sangha (monastic community) at that time.' Also, in Shravasti (name of an ancient Indian city).
為勝外道故現種種神力。又於三十三天上安居。為母說法竟下。復往于阿僧柯奢國。又于修摩陀伽孤獨女。請佛及五百阿羅漢。佛以神力至分陀跋陀國。我以神力舉山。從虛空中亦至彼國。時如來戒敕云。汝不得涅槃。主我法住。阿育復問。賓頭盧大德。幾人隨從。偈答曰。
六萬阿羅漢 悉盡煩惱毒 大王何忽疑 速施眾僧食
眾僧若食竟。當更共語王。答爾。種種欲去。皆以供養。時王語比丘。名一切支。我當施僧十萬金及千銀琉璃罌。于大眾中說我名供養。阿育王子名鳩那羅。往父邊。畏其父故不敢發言。舉二指示唱道。爾比丘表其修福倍其父相。眾作大笑。王見眾笑。語大臣成護云。汝所作非是故人笑。成護答言。多人慾作福。必欲一倍。阿育答言。我當以三十萬金供養眾僧。以三千罌盛以香水。王又云。大德我今作七寶庫藏。一切大地官人大臣。並以我身及鳩那羅。悉以施僧(出阿育王經第一卷)。
經律異相卷第二十四 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第二十五(行菩薩道上諸國王部第二)
梁沙門僧旻寶唱等集虔阇尼婆梨王為聞一偈剜身以然一千燈一毗楞竭梨王為請一偈以釘釘身二大光明王舍頭施婆羅門三尸毗王割肉代鴿四慧燈
【現代漢語翻譯】 現代漢語譯本： 爲了戰勝外道，佛陀顯現種種神通力量。又在三十三天上安居，為母親說法完畢後下界。又前往阿僧柯奢國（Asamkhya），又在修摩陀伽（Sumagadha）孤獨女的住所，接受佛陀及五百阿羅漢的邀請。佛陀以神通力量到達分陀跋陀國（Pundavardhana）。我賓頭盧（Pindola）也以神通力量舉起山，從虛空中到達那個國家。當時如來告誡說：『你不得涅槃，要護持我的佛法住世。』阿育王（Asoka）又問：『賓頭盧大德，有多少人隨從？』賓頭盧以偈回答說： 『六萬阿羅漢，都已斷盡煩惱毒。大王為何忽然懷疑？趕快佈施齋飯給眾僧。』 眾僧如果用齋完畢，應當再一起和國王說話。』答應了。種種想要離去的人，都以供養來表達心意。當時國王對一位名叫一切支（Sarvastivadin）的比丘說：『我將佈施給僧眾十萬金和一千個裝滿琉璃的瓶子，在大眾中宣說我的名字進行供養。』阿育王的兒子名叫鳩那羅（Kunala），前往父親身邊，因為畏懼他的父親，不敢說話，舉起兩根手指指示，唱誦佛道。那位比丘說他修福比他的父親多一倍。大眾都大笑起來。國王看見大眾在笑，告訴大臣成護（Samrakshita）說：『你所做的事情不對，所以人們在笑。』成護回答說：『很多人想要作福，必定想要超過一倍。』阿育王說：『我將以三十萬金供養眾僧，用三千個瓶子盛滿香水。』國王又說：『大德，我現在建造七寶庫藏，一切大地上的官人大臣，連同我的身體和鳩那羅，全部都佈施給僧眾。』（出自《阿育王經》第一卷）。 《經律異相》卷第二十四 大正藏第53冊 No. 2121 《經律異相》 《經律異相》卷第二十五（行菩薩道上諸國王部第二） 梁朝沙門僧旻、寶唱等人編輯。虔阇尼婆梨王（Kshantivadin）爲了聽聞一偈而剜身燃一千燈。一毗楞竭梨王（Viranjakara）爲了請求一偈而用釘子釘身。二大光明王（Mahaprabha）舍頭佈施給婆羅門。三尸毗王（Sibi）割肉代替鴿子。四慧燈（Prajnadipa）
【English Translation】 English version: To vanquish the heretics, the Buddha manifested various supernatural powers. He also resided in the Trayastrimsa Heaven, and after preaching the Dharma to his mother, he descended. He then went to the country of Asamkhya (innumerable), and at the residence of the solitary woman Sumagadha, he accepted the invitation of the Buddha and five hundred Arhats. The Buddha arrived at the country of Pundavardhana (city in ancient India) through supernatural power. I, Pindola (an Arhat), also lifted a mountain with supernatural power and arrived at that country from the void. At that time, the Tathagata admonished, 'You must not enter Nirvana, but must protect my Dharma and abide in the world.' King Asoka (an Indian emperor) then asked, 'Venerable Pindola, how many people are following you?' Pindola replied in verse: 'Sixty thousand Arhats, all have exhausted the poison of afflictions. Why does the Great King suddenly doubt? Quickly give alms to the Sangha.' 'If the Sangha finishes their meal, they should speak to the king again.' He agreed. All those who wanted to leave expressed their intentions with offerings. At that time, the king said to a Bhikshu named Sarvastivadin (belonging to the Sarvastivada school), 'I will give the Sangha one hundred thousand gold and one thousand glass jars filled with treasures, and proclaim my name in the assembly as an offering.' Asoka's son, named Kunala (Asoka's son), went to his father's side, but because he feared his father, he did not dare to speak. He raised two fingers to indicate and chanted the Buddha's path. That Bhikshu said that he accumulated merit twice as much as his father. The assembly laughed loudly. The king saw the assembly laughing and said to the minister Samrakshita (a minister), 'What you have done is not right, so people are laughing.' Samrakshita replied, 'Many people want to make merit, and they certainly want to exceed it by one time.' Asoka said, 'I will offer three hundred thousand gold to the Sangha, and fill three thousand jars with fragrant water.' The king also said, 'Venerable, I am now building seven treasure storehouses, and all the officials and ministers on the earth, along with my body and Kunala, are all given to the Sangha.' (From the first volume of the Asoka Sutra). 《Miscellaneous Sutras and Vinaya》, Volume 24 Taisho Tripitaka, Volume 53, No. 2121, 《Miscellaneous Sutras and Vinaya》 《Miscellaneous Sutras and Vinaya》, Volume 25 (Section 2 of Kings Practicing the Bodhisattva Path) Compiled by the Liang Dynasty Sramanas Sengmin and Baochang. King Kshantivadin (King of forbearance) carved his body to light a thousand lamps to hear one verse. King Viranjakara (King of great splendor) nailed his body to request one verse. King Mahaprabha (King of great light) gave his head as alms to the Brahmins. King Sibi (King of charity) cut off his flesh to replace the dove. Prajnadipa (Lamp of wisdom)
王好施捨身血肉五大力王好施不吝肌體六慈力王刺血施五夜叉七須陀須摩王為鹿足王所負聽還佈施事畢獲免八薩和檀王以身施婆羅門作奴九衢樓婆王為聞一偈舍所愛妻子十善宿王好施令鬼王移信十一
虔阇尼婆梨王為聞一偈剜身以然千燈一
昔有閻浮提王。名虔阇尼婆梨。典領八萬四千聚落。慈悲一切穀米豐賤。各得安樂而未盡我心。當求妙法以相利益。宣令一切誰有妙法。為我說者隨所欲得。有婆羅門。名勞度差。云我有法。王迎而禮之白言。愿大師闡法令聞。勞度差曰。大王。今日能于身上剜然千燈用供養者。乃相為說。王宣命閻浮提內。卻後七日剜身然燈。人民懷愁來詣王所。有命依王如嬰兒依母。王若崩背何所親怙。云何為此一婆羅門棄於一切。汝等慎勿卻我無上道心。吾為是事誓求作佛。后成佛時必先度汝。眾人啼哭投地懊惱。即便剜身布諸脂炷。白大師言。哀矜說法。然後然燈。我脫命斷不及聞之。勞度差言。
常者皆盡 高者亦墮 合會有離 生者有死
王歡喜無量。便命然燈。所求之法為成佛道。當以慧明照悟眾人。發此誓時天地大動。上至凈居皆亦震搖。見此大士不顧軀命。僉然俱下側塞虛空。啼哭流淚猶如盛雨。天帝言曰。痛惱如此心不悔耶。答曰不悔。因立誓言。若我
【現代漢語翻譯】 現代漢語譯本 王好施捨身血肉（國王樂於佈施自己的身體、血肉），五大力王好施不吝肌體（五大力王樂於佈施，不吝惜自己的身體），六慈力王刺血施五夜叉（六慈力王刺破自己的血來佈施給五個夜叉），七須陀須摩王為鹿足王所負聽還佈施事畢獲免（須陀須摩王被鹿足王囚禁，答應還國后允許他佈施，佈施完畢后獲得釋放），八薩和檀王以身施婆羅門作奴（薩和檀王將自己佈施給婆羅門做奴隸），九衢樓婆王為聞一偈舍所愛妻子（衢樓婆王爲了聽聞一句偈語，捨棄自己心愛的妻子），十善宿王好施令鬼王移信（善宿王樂於佈施，使得鬼王改變信仰），十一虔阇尼婆梨王為聞一偈剜身以然千燈（虔阇尼婆梨王爲了聽聞一句偈語，剜割自己的身體點燃一千盞燈）。
過去有個閻浮提（Jambudvipa，指我們所居住的這個世界）的國王，名叫虔阇尼婆梨（Kyanjanipali）。他統治著八萬四千個村落，慈悲對待一切眾生，使得五穀豐收，物價低廉，百姓安居樂業。但他仍然覺得不夠，心想：『我應當尋求微妙的佛法來利益眾生。』於是他向全國宣告：『誰有微妙的佛法，為我宣說，我將滿足他的一切願望。』有個婆羅門（Brahmin，古印度僧侶階層）名叫勞度差（Laudraksha），他說：『我擁有佛法。』國王迎接他並向他行禮，說道：『愿大師為我闡述佛法。』勞度差說：『大王，如果今天您能在自己身上剜肉點燃一千盞燈來供養，我就為您說法。』國王下令在閻浮提境內宣告，七天後將在國王身上剜肉點燈。百姓們憂心忡忡地來到國王面前，說道：『我們的性命都依附於國王，就像嬰兒依附於母親一樣。國王如果駕崩，我們依靠誰呢？為什麼爲了一個婆羅門而拋棄我們所有人呢？』國王說：『你們不要阻止我追求無上佛道的心。我爲了這件事發誓要成佛，將來成佛時一定會先度化你們。』眾人啼哭著，捶胸頓足，悲痛不已。國王隨即開始剜割自己的身體，將油脂塗抹在燈炷上。然後對大師說：『請您慈悲地為我說法，然後我再點燈。我恐怕性命斷絕，來不及聽聞佛法。』勞度差說：
常者皆盡，高者亦墮，合會有離，生者有死。
國王聽后歡喜無量，便下令點燃燈火。他所追求的佛法是爲了成就佛道，將來要用智慧之光照亮和覺悟眾人。當他發出這個誓願時，天地都為之震動，甚至上至凈居天（Shuddhāvāsa，色界天的最高層）也震動起來。諸天看到這位大士不顧惜自己的性命，都紛紛降臨，擠滿了虛空，哭泣流淚，如同傾盆大雨。天帝（Deva，天神）說道：『如此痛苦，您的心後悔嗎？』國王回答說：『我不後悔。』於是立下誓言：『如果我…』
【English Translation】 English version King Good Almsgiving gave his body, blood, and flesh (the king was happy to give his body, blood, and flesh), Five Great Strength Kings were happy to give without being stingy with their bodies (Five Great Strength Kings were happy to give, not stingy with their bodies), Six Compassionate Strength Kings pierced their blood to give to five Yakshas (Six Compassionate Strength Kings pierced their own blood to give to five Yakshas), Seventh Sudāsa King was imprisoned by King Kalmāṣapāda and agreed to return to the country after being allowed to give alms, and was released after the almsgiving was completed (Sudāsa King was imprisoned by King Kalmāṣapāda, agreed to return to the country after being allowed to give alms, and was released after the almsgiving was completed), Eighth Sātvatadatta King gave his body to the Brahmin as a slave (Sātvatadatta King gave himself to the Brahmin as a slave), Ninth Kurudhamma King gave his beloved wife to hear a verse (Kurudhamma King gave up his beloved wife to hear a verse), Tenth Susīma King was happy to give alms, causing the Ghost King to change his faith (Susīma King was happy to give alms, causing the Ghost King to change his faith), Eleventh Kṣāntivādin King carved his body to light a thousand lamps to hear a verse (Kṣāntivādin King carved his body to light a thousand lamps to hear a verse).
In the past, there was a king of Jambudvipa (Jambudvipa, referring to the world we live in), named Kyanjanipali. He ruled eighty-four thousand villages, treated all beings with compassion, so that the five grains were abundant, prices were low, and the people lived and worked in peace and contentment. But he still felt it was not enough, thinking: 'I should seek the subtle Dharma to benefit all beings.' So he announced to the country: 'Whoever has the subtle Dharma, and speaks it for me, I will fulfill all his wishes.' There was a Brahmin (Brahmin, the priestly class of ancient India) named Laudraksha, who said: 'I possess the Dharma.' The king welcomed him and bowed to him, saying: 'May the master expound the Dharma for me.' Laudraksha said: 'Great King, if today you can carve flesh from your body to light a thousand lamps as an offering, I will speak the Dharma for you.' The king ordered that it be announced within Jambudvipa that in seven days the king would carve flesh from his body to light lamps. The people came to the king with worry, saying: 'Our lives depend on the king, just as infants depend on their mothers. If the king passes away, who will we rely on? Why abandon all of us for the sake of one Brahmin?' The king said: 'Do not stop my mind from pursuing the supreme Bodhi. I vow to become a Buddha for this matter, and I will certainly save you first when I become a Buddha in the future.' The people wept, beat their chests, and were filled with grief. The king then began to carve his body, smearing the oil on the wicks. Then he said to the master: 'Please have compassion and speak the Dharma for me, and then I will light the lamps. I am afraid that my life will be cut off, and I will not have time to hear the Dharma.' Laudraksha said:
'All that is constant will come to an end, all that is high will also fall, all that meets will be separated, all that is born will die.'
The king was overjoyed after hearing this, and then ordered the lighting of the lamps. The Dharma he sought was to achieve Buddhahood, and in the future, he would use the light of wisdom to illuminate and enlighten all beings. When he made this vow, heaven and earth shook, and even the Pure Abode Heavens (Shuddhāvāsa, the highest level of the Form Realm) shook. The devas (Deva, gods) saw that this great being did not care for his own life, and they all descended, filling the void, weeping and shedding tears like heavy rain. The Deva said: 'Are you regretful in your heart for such pain?' The king replied: 'I do not regret it.' Then he made a vow: 'If I...'
始終心不悔者。愿皆平復應念平復。時王者即佛身是(出賢愚經第一卷)。
毗楞竭梨王為請一偈以釘釘身二
昔于閻浮提。有大國王。名毗楞竭梨。心好妙法。有婆羅門。名勞度差。詣宮門言。我能說法。若能以千釘釘身者。我乃為說。王言。我于生死中殺身無數。或為三毒計集白骨高於須彌流血逾於五湖哭淚多於滄海。唐捐身命未曾為法。今椓釘求道。后成佛時。以智慧劍除汝等結。慎勿遮我無上道心。大眾默然。時勞度差便自說偈。
一切所無常 生者所有苦 諸法空無生 實非我所有
即釘釘身。因發願言曰。若我永不悔者。平復如故。身即如本(出賢愚經第一卷)。
大光明王舍頭施婆羅門三
過去有國。名波羅奈。王名曰大光明。心慈一切不逆人意。有一小王常懷惡逆。大王于月齋日。以五百大象載珍寶衣食。著大市中及四城門外。佈施一切。時敵國怨家聞。王佈施恣前人意。心生嫉妒。即集諸臣。誰能乞大光明王頭。賞金千斤。有一婆羅門言我能。王即資給。婆羅門往到界上。其地六種震動。禽獸四散日月無精星宿失度。赤黑白虹晝夜常現流星崩落。于其國中諸泉浴池而皆枯乾。婆羅門往到城門。時守門神語守門者言。此人大惡。從遠方來欲乞大王頭。汝莫
【現代漢語翻譯】 現代漢語譯本： 『始終心不悔者。愿皆平復應念平復。時王者即佛身是』（出自《賢愚經》第一卷）。意思是說，如果始終沒有後悔之心，那麼所發的願望都能立即實現。此時的國王就是佛的化身。
毗楞竭梨王爲了請求一偈而用釘子釘自己的身體：
過去在閻浮提（Jambudvipa，指我們所居住的這個世界）有一個大國王，名叫毗楞竭梨（Virudhaka），他非常喜歡佛法。有一個婆羅門（Brahmin，古印度僧侶階層）名叫勞度差（Laudaksha），來到王宮門前說：『我能說法，但如果國王能用一千個釘子釘自己的身體，我就為他說法。』國王說：『我在生死輪迴中已經無數次捨棄生命，或者因為貪嗔癡三毒（Three poisons，佛教中的三種根本煩惱）而聚集的白骨比須彌山（Mount Sumeru，佛教宇宙觀中的聖山）還高，流出的血比五大湖還多，哭泣的眼淚比滄海還廣。這些白白浪費的生命，從未爲了佛法。現在用釘子釘身體來求道，將來成佛時，我會用智慧之劍斬斷你們的煩惱。』 『不要阻止我追求無上道心。』大眾聽后都沉默不語。這時，勞度差便自己說了一個偈子：
『一切事物都是無常的， 有生就有苦難。 諸法本性空寂無生， 實際上沒有什麼是屬於我的。』
說完，國王就開始用釘子釘自己的身體，並立下誓願說：『如果我永遠不後悔，我的身體就能恢復如初。』他的身體立刻恢復到原來的樣子（出自《賢愚經》第一卷）。
大光明王舍頭施給婆羅門：
過去有一個國家，名叫波羅奈（Varanasi，古印度城市名）。國王名叫大光明（Mahaprabha），他心地慈悲，從不違背別人的意願。有一個小國王經常懷有惡意。大光明王在月齋日，用五百頭大象載著珍寶衣食，在大市場和四個城門外佈施給所有人。當時，敵國的仇人聽到大光明王佈施，隨心所欲地滿足別人的願望，心中非常嫉妒，就召集大臣商議：『誰能取下大光明王的頭，賞金千斤。』有一個婆羅門說：『我能。』敵國國王就資助他。婆羅門前往波羅奈國，到達邊境時，大地發生六種震動，禽獸四處逃散，日月無光，星宿錯亂，紅黑白色的彩虹晝夜出現，流星墜落。波羅奈國中的泉水和浴池都乾涸了。婆羅門來到城門，守門神告訴守門人說：『這個人非常邪惡，從遠方來想要乞討大光明王的頭，你不要
【English Translation】 English version: 『Those who never regret in their hearts, their wishes will be fulfilled as soon as they arise. At that time, the king is the embodiment of the Buddha』 (From the first volume of the Xian Yu Jing). It means that if one never has regrets, all wishes will be fulfilled immediately. At this time, the king is the embodiment of the Buddha.
King Virudhaka nails his body to request a verse:
In the past, in Jambudvipa (Jambudvipa, referring to the world we live in), there was a great king named Virudhaka (Virudhaka), who loved the Dharma very much. A Brahmin (Brahmin, the priestly class in ancient India) named Laudaksha (Laudaksha) came to the palace gate and said, 『I can preach the Dharma, but if the king can nail his body with a thousand nails, I will preach for him.』 The king said, 『In the cycle of birth and death, I have given up my life countless times, or the white bones gathered because of the three poisons (Three poisons, the three fundamental afflictions in Buddhism) of greed, anger, and ignorance are higher than Mount Sumeru (Mount Sumeru, the sacred mountain in the Buddhist cosmology), the blood shed is more than the five great lakes, and the tears of crying are wider than the vast sea. These lives wasted in vain have never been for the sake of the Dharma. Now I seek the Way by nailing my body, and when I become a Buddha in the future, I will cut off your afflictions with the sword of wisdom.』 『Do not stop me from pursuing the supreme Bodhi mind.』 The crowd was silent after hearing this. At this time, Laudaksha himself said a verse:
『All things are impermanent, Where there is birth, there is suffering. The nature of all dharmas is empty and unborn, In reality, nothing belongs to me.』
After saying this, the king began to nail his body and made a vow, saying, 『If I never regret it, my body will be restored to its original state.』 His body immediately returned to its original state (From the first volume of the Xian Yu Jing).
King Mahaprabha gives his head to the Brahmin:
In the past, there was a country named Varanasi (Varanasi, an ancient Indian city). The king was named Mahaprabha (Mahaprabha), and he was kind-hearted and never went against the wishes of others. There was a small king who often harbored malice. On the day of the monthly fast, King Mahaprabha used five hundred elephants to carry treasures, clothing, and food, and distributed them to everyone in the big market and outside the four city gates. At that time, the enemy of the enemy country heard that King Mahaprabha was giving alms and fulfilling the wishes of others at will, and was very jealous. He summoned his ministers to discuss, 『Whoever can take the head of King Mahaprabha will be rewarded with a thousand catties of gold.』 A Brahmin said, 『I can.』 The king of the enemy country funded him. The Brahmin went to the country of Varanasi, and when he reached the border, the earth shook in six ways, birds and animals scattered, the sun and moon were dim, the stars were disordered, and red, black, and white rainbows appeared day and night, and meteors fell. The springs and pools in the country of Varanasi were all dry. The Brahmin came to the city gate, and the gatekeeper told the gatekeeper, 『This person is very evil, he has come from afar to beg for the head of King Mahaprabha, do not
聽入。時婆羅門停滯一七日不能得前。語守門者。我從遠來欲見大王。時守門者即入白王。王聞即出奉迎。如子見父前為作禮問所從來。冒涉涂路得無疲惓。婆羅門言。我在他方聞。王佈施不逆人意。名聲遠聞上徹蒼天下徹黃泉。故從遠來欲有所得。王言。我一切施有所求索莫自疑難。婆羅門言。審實爾不。我不用余物。今欲大祀。從王乞頭。王自思惟。從無始來未曾為法。空受生死勞我精神。今有此身欲求菩提誓及眾生。今不與者違我本心。何緣當得成無上菩提。王言大善。須我撿挍委付國位夫人太子。過於七日當相給與。爾時大王。即入宮中報諸夫人言。有婆羅門。欲乞我頭我已許之。夫人太子聞是語已。身投于地舉聲大哭自拔頭髮裂壞衣裳。而作是言。大王天下所重莫若己身。云何今日持用施人。時五百大臣語婆羅門言。汝用是臭爛膿血頭為。婆羅門言。我自乞丐用問我為。大臣言。卿入我國我應問卿卿應答我。時婆羅門。正欲實答心懷恐懼畏斷其命。時大臣言。我等今者施汝無畏以大王故。貧婆羅門何用是頭為。我等五百。人人作一七寶頭。共相貿易並與所須。婆羅門言。吾不用也。時諸大臣不果所愿。舉聲悲哭上白大王。何忍舍國夫人太子。為一婆羅門永棄孤背。王言。今為一切故舍此身。時第一大臣聞王
【現代漢語翻譯】 現代漢語譯本： 聽著。當時，這位婆羅門停留了七天，無法前進。他告訴守門人：『我從遠方來，想見大王。』守門人立即入內稟告國王。國王聽聞后，立即出來迎接，如同兒子見到父親一般，上前行禮，詢問他從哪裡來，長途跋涉是否疲憊。婆羅門說：『我在其他地方聽說，大王佈施不違揹他人意願，名聲遠揚，上達蒼天，下至黃泉。因此我從遠方來，想有所求。』國王說：『我一切都施捨，有所求索不要疑慮。』婆羅門說：『真的嗎？我不用其他東西，現在想舉行大型祭祀，想向大王乞討頭顱。』國王心想：『從無始以來，我從未為佛法而行，空受生死輪迴，勞累我的精神。現在有這個身體，想要求得菩提，發誓救度眾生。現在不給，就違背了我本來的心意。如何才能成就無上菩提呢？』國王說：『很好。需要我安排妥當，把國家、王后、太子都安排好，過七天就給你。』 當時，大王立即進入宮中，告訴各位夫人說：『有個婆羅門，想乞討我的頭顱，我已經答應他了。』夫人和太子聽了這話，身子倒在地上，大聲哭泣，拔掉頭髮，撕毀衣裳，說道：『大王，天下最重要的是自己的身體，為何今天要用來施捨給別人呢？』當時，五百位大臣對婆羅門說：『你要這臭爛膿血的頭顱做什麼？』婆羅門說：『我自行乞討，用處問我做什麼？』大臣說：『你進入我國，我應該問你，你應該回答我。』當時，婆羅門正要如實回答，心中懷著恐懼，害怕被斷送性命。大臣說：『我們現在施予你無畏，因為大王的緣故。貧窮的婆羅門要這頭顱做什麼？我們五百人，每人做一個七寶頭顱，與你交換，並給你所需之物。』婆羅門說：『我不用。』各位大臣未能如願，大聲悲哭，稟告大王：『怎麼忍心捨棄國家、王后、太子，爲了一個婆羅門而永遠拋棄他們呢？』國王說：『現在爲了救度一切眾生，我才捨棄這個身體。』當時，第一位大臣聽了國王的話
【English Translation】 English version: Listen. At that time, the Brahmin stayed for seven days, unable to proceed. He said to the gatekeeper, 'I have come from afar, wanting to see the Great King.' The gatekeeper immediately went in to inform the King. Upon hearing this, the King came out to greet him, as a son would greet his father, bowing and asking where he came from and whether he was tired from the long journey. The Brahmin said, 'I heard in other places that the Great King gives alms without opposing anyone's wishes, and his reputation is far-reaching, reaching the heavens above and the yellow springs below. Therefore, I have come from afar, wanting to obtain something.' The King said, 'I give everything, do not hesitate to ask for anything.' The Brahmin said, 'Is that really true? I do not need anything else. I want to perform a grand sacrifice now, and I want to beg for your head from the Great King.' The King thought to himself, 'Since the beginningless past, I have never practiced for the Dharma, and I have received birth and death in vain, exhausting my spirit. Now that I have this body, I want to seek Bodhi and vow to save all sentient beings. If I do not give it now, I will be violating my original intention. How can I attain unsurpassed Bodhi?' The King said, 'Very good. I need to arrange everything properly, entrust the country, the queen, and the prince. I will give it to you in seven days.' At that time, the Great King immediately entered the palace and told the ladies, 'There is a Brahmin who wants to beg for my head, and I have already promised him.' When the ladies and the prince heard this, they fell to the ground, crying loudly, pulling out their hair, and tearing their clothes, saying, 'Great King, the most important thing in the world is one's own body. Why are you using it to give to others today?' At that time, five hundred ministers said to the Brahmin, 'What do you want this stinking, rotten, pus-filled head for?' The Brahmin said, 'I am begging for it myself, why do you ask me what I want it for?' The ministers said, 'You have entered our country, I should ask you, and you should answer me.' At that time, the Brahmin was about to answer truthfully, but he was afraid of losing his life. The ministers said, 'We are now giving you fearlessness, because of the Great King. What does a poor Brahmin want this head for? We five hundred people will each make a seven-jeweled head and exchange it with you, and give you what you need.' The Brahmin said, 'I don't need it.' The ministers were unable to fulfill their wishes, and they cried loudly, reporting to the Great King, 'How can you bear to abandon the country, the queen, and the prince, and abandon them forever for a Brahmin?' The King said, 'Now I am giving up this body to save all sentient beings.' At that time, the first minister heard the King's words
語定。即自思惟。我今云何當見大王舍此身命。即入靜室以刀自害。爾時大王。便入後園喚婆羅門來。汝從我乞頭。我愍汝故不逆汝意。令我來世得智慧頭施於汝等。作是語已即起合掌。向十方佛作禮而言。十方諸佛諸尊菩薩威神護助令我此事必得成辦。語婆羅門隨汝持去。時婆羅門言。王有力士之力臨時苦痛脫能變悔或反害我。王審能爾者何不以頭髮自系樹枝。王聞是語心生慈愍。此婆羅門老而且羸若當不能斷我頭者而失大利。即隨其言以發縛樹。語婆羅門。汝斷我頭還著我手中。我當以手授與于汝。時婆羅門捉刀而前。爾時樹神即以手搏婆羅門悶絕倒地。爾時大光明王語樹神言。汝不助我反起留難。樹神聞是心生苦痛。即唱苦哉。于虛空中無雲雨血。天地大動日無精光。時婆羅門尋斷王頭持還本國。爾時五百太子及諸群臣。收大王所餘身骨起塔供養。佛告阿難。爾時第一大臣聞大光明王以頭佈施。心不堪忍尋自捨命者今舍利弗是。爾時大光明王者釋迦是(出大方便佛報恩經第四卷)。
尸毗王割肉代鴿四
王大精進。視一切眾生如母愛子。世中無佛。釋提桓因命欲終時心自念言。何處有一切智人。處處問難不能斷疑愁憂而坐。巧變化師名毗首羯摩天。問曰。天主。何以愁憂。答曰。我求一切智人不可
【現代漢語翻譯】 現代漢語譯本 語定。即自思惟：『我現在該如何才能讓大王捨棄這身命呢？』於是進入靜室，用刀自殺。 當時大王便來到後花園，叫婆羅門來，說：『你向我乞求頭顱，我憐憫你，所以不違揹你的意願，希望我來世能得到智慧之頭施捨給你們。』 說完這話，大王便起身合掌，向十方佛作禮說：『十方諸佛、諸尊菩薩，以威神之力護助我，使我這件事必定能夠成功。』然後告訴婆羅門，隨你拿去吧。 當時婆羅門說：『大王您有大力士的力量，臨時感到苦痛可能會變卦反悔，或者反而傷害我。大王您如果真的能做到，何不用頭髮把自己繫在樹枝上呢？』 大王聽了這話，心中生起慈悲憐憫：『這婆羅門年老體弱，如果不能砍下我的頭，豈不是失去大利益？』於是聽從他的話，用頭髮綁在樹上，告訴婆羅門：『你砍下我的頭，還放在我手中，我用手遞給你。』 當時婆羅門拿著刀上前。這時樹神立刻用手擊打婆羅門，使他悶絕倒地。當時大光明王告訴樹神：『你不幫助我，反而阻撓我？』 樹神聽了這話，心中感到苦痛，便大聲呼喊『苦哉！』虛空中無雲卻下起了血雨，天地劇烈震動，太陽失去了光輝。 當時婆羅門隨即砍下大王的頭，帶回自己的國家。當時五百位太子和各位大臣，收集大王剩下的身骨，建造佛塔供養。 佛告訴阿難：『當時第一大臣聽到大光明王用頭佈施，內心無法忍受，隨即捨棄生命的人，就是現在的舍利弗（Sariputra）。當時的大光明王，就是釋迦（Sakyamuni）。』（出自《大方便佛報恩經》第四卷）
尸毗王（Sivi）割肉代鴿
國王非常精進，看待一切眾生如同母親愛護自己的孩子。世間沒有佛的時候，釋提桓因（Sakra Devanam Indra）壽命將盡，心中自念：『哪裡有一切智人呢？』到處詢問，卻不能斷除疑惑，愁悶憂慮地坐著。 巧于變化的工匠名叫毗首羯摩天（Visvakarman），問道：『天主，您為什麼愁眉不展呢？』回答說：『我尋求一切智人而不可得。』
【English Translation】 English version Having spoken, he reflected thus: 'How shall I now cause the great king to relinquish this life?' Then he entered a quiet chamber and harmed himself with a knife. At that time, the great king went into the rear garden and summoned the Brahman, saying, 'You begged me for my head. I pity you and do not go against your wish, hoping that in the future I may obtain a head of wisdom to bestow upon you all.' Having spoken these words, he rose, joined his palms, and paid homage to the Buddhas of the ten directions, saying, 'May the Buddhas and honored Bodhisattvas of the ten directions, with their majestic and divine power, protect and assist me so that this matter may surely be accomplished.' Then he told the Brahman, 'Take it as you wish.' At that time, the Brahman said, 'O King, you have the strength of a mighty warrior. If you feel pain at the last moment, you might change your mind and harm me instead. If the King can truly do this, why not tie yourself to a tree branch with your hair?' Upon hearing these words, the King's heart arose with compassion and pity: 'This Brahman is old and weak. If he cannot cut off my head, he will lose a great benefit.' Therefore, he followed his words and tied himself to the tree with his hair, telling the Brahman, 'Cut off my head and place it in my hand. I will then hand it over to you.' At that time, the Brahman took the knife and stepped forward. Then the tree spirit immediately struck the Brahman with his hand, causing him to faint and fall to the ground. At that time, Great Light King told the tree spirit, 'You are not helping me but hindering me instead?' Upon hearing these words, the tree spirit felt pain in his heart and cried out, 'Alas!' In the empty sky, blood rained down without clouds, the earth and sky shook greatly, and the sun lost its brilliance. At that time, the Brahman then cut off the King's head and took it back to his own country. At that time, the five hundred princes and all the ministers collected the remaining bones of the great king and built a stupa to make offerings. The Buddha told Ananda (Ananda), 'The first minister who heard that Great Light King had given his head in charity, and whose heart could not bear it and immediately gave up his life, is now Sariputra (Sariputra). The Great Light King at that time was Sakyamuni (Sakyamuni).' (From the fourth volume of the Great Vaipulya Sutra of Gratitude)
King Sivi (Sivi) Cuts Flesh to Substitute for a Dove
The King was greatly diligent, regarding all sentient beings as a mother loves her child. At a time when there was no Buddha in the world, Sakra Devanam Indra (Sakra Devanam Indra), whose life was coming to an end, thought to himself, 'Where is there an all-knowing person?' He asked everywhere, but could not resolve his doubts, and sat down in sorrow and worry. A skillful transformation artist named Visvakarman (Visvakarman) asked, 'Lord of the Gods, why are you so worried?' He replied, 'I seek an all-knowing person but cannot find one.'
得是故愁憂。毗首羯摩曰。有菩薩佈施持戒禪定智慧不久當得作佛。帝釋問誰。答曰。是優尸那種尸毗王。釋提桓因語毗首羯摩。今當試之言。毗首羯摩變身作一赤眼赤足鴿。釋提桓因變身作鷹。急飛逐鴿直來入腋下。舉身戰怖動眼促聲。是時眾多人相與而語。是王慈仁一切宜保護。如鴿小鳥歸之如人入舍。爾時鷹在近樹上。語尸毗王。還與我鴿此我所受。王時語鷹。我前受此非是汝受。我初發意時受一切眾生皆欲度之。鷹言。王欲度一切眾生。我非一切耶。何以獨不見愍而奪我食。王答言。汝須何食。我作誓願其有眾生來歸我者必救護之。汝須何食亦當相給。鷹言。我須新殺熱肉。王心念言。如此難得自非殺生無由得也。我當云何殺一與一。思惟既定曰。
是我此身肉 恒屬老病死 不久當臭爛 須者我當與
如是思惟已。呼人持刀自割股肉與鷹。鷹語王言。王雖以熱肉與我。當用道理令肉輕重得與鴿等。王言。持秤來以肉對鴿。割王肉盡與鴿始等。心自責言。汝當自堅勿得迷悶。一切眾生墮大苦海誓欲渡之。何以怠悶此苦甚少地獄苦多。我有智慧精進持戒禪定猶患此苦。何況地獄中人無智慧者。心定時天地六種震動。大海波揚枯樹生華。天降香雨及散名華。天女歌贊必得成佛。帝釋語王。汝割肉辛苦心
【現代漢語翻譯】 現代漢語譯本 因此而產生憂愁。毗首羯摩（Vishvakarman，工巧天）說：『有菩薩佈施、持戒、禪定、具有智慧，不久將要成佛。』帝釋（Indra，忉利天主）問：『是誰？』回答說：『是優尸那種（Ushinara）尸毗王（Shibi）。』釋提桓因（Shakra Devanam Indra，帝釋的另一個名字）對毗首羯摩說：『現在應當試探他。』毗首羯摩變化成一隻赤眼赤足的鴿子。帝釋變化成鷹，急速追逐鴿子，鴿子徑直飛來藏在尸毗王的腋下，渾身戰慄，轉動眼睛，發出急促的聲音。當時許多人互相議論說：『大王慈悲仁愛，一切都應該保護。這隻小鴿子歸附大王，就像人回到自己的家一樣。』這時鷹在附近的樹上，對尸毗王說：『把鴿子還給我，這是我應該得到的食物。』尸毗王對鷹說：『我先前已經接受了它，不是你接受的。我最初發愿的時候，就立誓要度一切眾生。』鷹說：『大王想要度一切眾生，難道我不是一切眾生之一嗎？為什麼唯獨不憐憫我，而奪走我的食物？』尸毗王回答說：『你需要什麼食物？我發過誓願，凡是有眾生來歸附我的，我必定救護它。你需要什麼食物，我也應當給你。』鷹說：『我需要新殺的熱肉。』尸毗王心想：『這樣很難得到，如果不是殺生，就沒有辦法得到。我應當怎麼辦呢？殺一個眾生來給它嗎？』思惟決定后說： 『是我這身體的肉， 終究屬於衰老、疾病和死亡， 不久將會腐臭， 需要的人我應當給予。 像這樣思惟后，叫人拿刀自己割下大腿上的肉給鷹。鷹對尸毗王說：『大王雖然用熱肉給我，應當用道理使肉的輕重和鴿子相等。』尸毗王說：『拿秤來，用肉來對鴿子稱重。』割盡尸毗王的肉，才和鴿子的重量相等。尸毗王心中責備自己說：『你應當自己堅定，不要迷惑昏亂。你曾發誓要度一切眾生脫離大苦海，為什麼懈怠昏悶？這苦痛非常少，地獄的苦痛更多。我具有智慧、精進、持戒、禪定，尚且憂患這苦痛，何況地獄中沒有智慧的人呢？』心念堅定時，天地發生六種震動，大海波濤洶涌，枯樹開出花朵，天上降下香雨，散落各種名貴的花朵，天女歌唱讚歎，必定能夠成佛。帝釋對尸毗王說：『你割肉很辛苦，內心……』
【English Translation】 English version Therefore, sorrow and worry arise. Vishvakarman (Vishvakarman, the celestial architect) said, 'There is a Bodhisattva who practices generosity, upholds precepts, meditates, and possesses wisdom; he will soon attain Buddhahood.' Indra (Indra, Lord of the Trayastrimsha Heaven) asked, 'Who is it?' He replied, 'It is King Shibi (Shibi) of Ushinaras (Ushinara).' Shakra Devanam Indra (Shakra Devanam Indra, another name for Indra) said to Vishvakarman, 'Now we should test him.' Vishvakarman transformed himself into a pigeon with red eyes and red feet. Indra transformed himself into a hawk, swiftly chasing the pigeon, which flew straight to hide under Shibi's armpit, trembling all over, moving its eyes, and making hurried sounds. At that time, many people discussed among themselves, saying, 'The Great King is compassionate and kind; everything should be protected. This little pigeon returns to the King as a person returns to their home.' Then the hawk, on a nearby tree, said to King Shibi, 'Return the pigeon to me; this is what I am entitled to.' King Shibi said to the hawk, 'I have already accepted it; it is not for you to receive. When I first made my vow, I vowed to liberate all sentient beings.' The hawk said, 'King, you wish to liberate all sentient beings; am I not one of all sentient beings? Why do you not pity me and take away my food?' King Shibi replied, 'What food do you need? I have vowed that whoever comes to me for refuge, I will surely protect them. What food do you need, I will provide it for you.' The hawk said, 'I need freshly killed, warm meat.' King Shibi thought, 'This is difficult to obtain; if it is not through killing, there is no way to get it. What should I do? Kill one being to give to it?' After contemplating, he said: 'This flesh of my body, Ultimately belongs to old age, sickness, and death, Soon it will decay and stink, I shall give it to whoever needs it.' After thinking in this way, he asked someone to bring a knife and cut off the flesh from his thigh to give to the hawk. The hawk said to King Shibi, 'Although you give me warm meat, you should use reason to make the weight of the meat equal to the weight of the pigeon.' King Shibi said, 'Bring a scale and weigh the meat against the pigeon.' After cutting off all of King Shibi's flesh, it was just equal to the weight of the pigeon. King Shibi blamed himself, saying, 'You should be firm and not be confused. You vowed to liberate all sentient beings from the great sea of suffering; why are you being lazy and confused? This suffering is very little; the suffering of hell is much greater. I have wisdom, diligence, precepts, and meditation, and I still worry about this suffering; how much more so those without wisdom in hell?' When his mind was firm, the heavens and earth shook in six ways, the great sea surged, dry trees blossomed, fragrant rain fell from the sky, and various precious flowers were scattered. Celestial maidens sang praises, saying that he would surely attain Buddhahood. Indra said to King Shibi, 'You cut off your flesh with great effort, your heart...'
不惱沒耶。王言。我心歡喜不惱不沒。帝釋言。誰當信汝。時王誓言。若我割肉血流不瞋不惱一心不悶以求佛者。愿令我身即當平復。即時如本(出大智論第四卷)。
慧燈王好施捨身血肉五
舍衛國有別住處。地甚平博。時佛往坐。梵天帝釋及四天王。諸人間王瓶沙王等。各白佛言。欲為世尊安處高座。佛言。且止我自知時。時諸居士有信外道者。各安價直百千之座。復有信樂供養佛者。從月初日至十五日。摩竭瓶沙諸王更設供養。諸座中央自然而有七寶師子座。如來坐之。時皆就坐。時有檀越。次爾日設供授佛楊枝。世尊嚼已棄著背後。即成大樹根莖枝葉扶疏茂盛。時諸大眾睹佛神力歡喜讚歎得未曾有。時佛世尊。以無數方便種種說法令得歡喜。是時座上無數百千人遠塵離垢得法眼凈。如是現於神變至十五日種種不同。大眾見佛神力變化皆大歡喜。佛為說法得法眼凈。時摩竭王瓶沙王。次十五日飯佛及僧並波羅殊提王。憂陀延王梵施王。波斯匿王末利夫人。長者梨師達多富羅那一切大眾。皆設供養食既滿足舍缽行水。瓶沙王更取卑床于佛前坐。於時世尊。壞加趺坐曳腳橙上。時地六反十八種震動。時佛足下相輪輪有千輻輪郭成就輻輪相具足。光明晃耀照三千土。時摩竭王。見即從坐起偏露右肩右膝著
【現代漢語翻譯】 現代漢語譯本：不惱沒耶（Bunomaye）。國王說：『我內心歡喜，不惱怒也不沮喪。』帝釋（Deva Indra，天神之王）說：『誰會相信你？』當時國王發誓說：『如果我割肉流血，卻不嗔怒也不惱恨，一心不煩悶地尋求佛法，愿我的身體立刻恢復如初。』說完，身體立即恢復如初。（出自《大智度論》第四卷）
慧燈王（Hui Deng Wang）喜歡佈施自己的身血肉五（指五種佈施）。
舍衛國（Sravasti）有一處僻靜的住所，地面非常平坦寬闊。當時佛陀前去就坐。梵天（Brahma，創造之神）、帝釋（Deva Indra，天神之王）以及四大天王（Four Heavenly Kings），還有諸人間國王，如瓶沙王（King Bimbisara）等，各自稟告佛陀說：『想為世尊安置高座。』佛陀說：『暫且停止，我自己知道時機。』當時，一些信仰外道的居士，各自安置價值百千的座位。又有信樂供養佛陀的人，從月初一日到十五日，摩竭陀（Magadha）的瓶沙王（King Bimbisara）等諸位國王輪流設供養。在所有座位的中央，自然而然地出現七寶獅子座。如來（Tathagata，佛陀的稱號）就坐其上。當時，大家都就座了。當時有檀越（Dānapati，施主），按順序在那天設供養，並獻給佛陀楊枝（tooth-cleaning twig）。世尊嚼完后丟在背後，立刻長成一棵大樹，根莖枝葉繁茂。當時，大眾看到佛陀的神力，歡喜讚歎，覺得前所未有。當時，佛陀世尊用無數方便法門，種種說法，使大眾歡喜。當時，座上無數百千人遠離塵垢，得到清凈的法眼。像這樣，佛陀顯現神變直到十五日，種種不同。大眾見到佛陀的神力變化，都非常歡喜。佛陀為他們說法，使他們得到清凈的法眼。當時，摩竭陀王（King of Magadha）瓶沙王（King Bimbisara），在第十五天輪到供養佛陀和僧眾，還有波羅殊提王（King Parasurama），憂陀延王（King Udayana），梵施王（King Brahmadeva），波斯匿王（King Prasenajit），末利夫人（Queen Mallika），長者梨師達多（Elder Rshidata），富羅那（Purana）以及一切大眾，都設供養。食物滿足后，舍缽行水（表示供養完畢）。瓶沙王（King Bimbisara）又取來矮床，在佛陀面前坐下。當時，世尊壞加趺坐（relaxed cross-legged posture），把腳放在橙色的墊子上。當時，大地六種震動，十八種搖動。當時，佛陀足下的相輪（Lakshana-chakra，具有吉祥相的輪），輪上有千輻，輪郭圓滿，輻輪相具足，光明閃耀，照耀三千世界。當時，摩竭陀王（King of Magadha）見到此景，立刻從座位上站起，偏袒右肩，右膝著地。
【English Translation】 English version: Bunomaye was not angry. The king said, 'My heart is joyful, neither angry nor depressed.' Deva Indra (King of the Gods) said, 'Who will believe you?' At that time, the king vowed, 'If I cut my flesh and blood flows, yet I am not angry or resentful, and I seek the Buddha-dharma with a single, undisturbed mind, may my body immediately be restored to its original state.' Immediately, his body was restored as before. (From the fourth volume of the Mahaprajnaparamita Shastra)
King Hui Deng (King of the Wisdom Lamp) liked to give away his body, blood, flesh, and the five (referring to five kinds of giving).
In Sravasti (a major city in ancient India), there was a secluded dwelling place with very flat and wide ground. At that time, the Buddha went to sit there. Brahma (the Creator God), Deva Indra (King of the Gods), and the Four Heavenly Kings, as well as human kings such as King Bimbisara, each reported to the Buddha, saying, 'We wish to arrange a high seat for the World Honored One.' The Buddha said, 'Stop for now, I know the time myself.' At that time, some laypeople who believed in external paths each arranged seats worth hundreds of thousands. There were also those who believed in and delighted in making offerings to the Buddha. From the first day of the month to the fifteenth day, the kings of Magadha (an ancient kingdom in India), such as King Bimbisara, took turns making offerings. In the center of all the seats, a seven-jeweled lion throne naturally appeared. The Tathagata (title of the Buddha) sat upon it. At that time, everyone took their seats. At that time, there was a Dānapati (patron), who, in turn, made offerings on that day and offered the Buddha a tooth-cleaning twig. After the World Honored One chewed it, he threw it behind him, and it immediately grew into a large tree with lush roots, stems, branches, and leaves. At that time, the assembly, seeing the Buddha's divine power, rejoiced and praised, feeling that they had never experienced anything like it before. At that time, the Buddha, the World Honored One, used countless skillful means and various teachings to make the assembly rejoice. At that time, countless hundreds of thousands of people in the assembly were far from dust and defilement and attained the pure Dharma eye. In this way, the Buddha manifested divine transformations until the fifteenth day, each different. The assembly, seeing the Buddha's divine power and transformations, all greatly rejoiced. The Buddha taught them the Dharma, enabling them to attain the pure Dharma eye. At that time, King Bimbisara of Magadha, on the fifteenth day, took his turn to offer food to the Buddha and the Sangha, along with King Parasurama, King Udayana, King Brahmadeva, King Prasenajit, Queen Mallika, Elder Rshidata, Purana, and the entire assembly, all made offerings. After the food was satisfied, they put away their bowls and performed the water ceremony (indicating the completion of the offering). King Bimbisara then took a low bed and sat in front of the Buddha. At that time, the World Honored One relaxed his cross-legged posture and placed his feet on the orange cushion. At that time, the earth shook in six ways and trembled in eighteen ways. At that time, the Lakshana-chakra (wheel with auspicious marks) under the Buddha's feet had a thousand spokes, the wheel rim was complete, the spokes and wheel were perfectly formed, and the light shone brightly, illuminating three thousand worlds. At that time, the King of Magadha, seeing this scene, immediately rose from his seat, bared his right shoulder, and knelt on his right knee.
地白言。世尊。往昔作何福得此相好。佛告瓶沙。過去世時閻浮提地。有王名利眾生。時國豐饒人民熾盛。領八萬四千城五十五億聚落。王所住城名曰慧光。王第一夫人字曰慧事。初無兒息。為求繼嗣禮事諸天山河鬼神處處求愿。后時懷身。上白王言。我今懷妊。王倍供侍飲食衣服醫藥。後生一男顏貌端正。時兒生日。八萬四千伏藏自然涌出隨物成行。王語其母。名兒為慧燈。后王崩殂。太子年八九歲。其母教學技藝書算騎乘。至年十五。時諸臣啟言。大王崩背次應登位。太子答言。我前世經六年為國王。后墮地獄六萬歲。以是故不能為王。諸臣言。頗有方便得作王不。答言。閻浮提人若男若女能言之類皆行十善者我當爲王。時諸臣人聞太子令。即四方唱令。閻浮提人皆行十善不殺生。諸臣具以啟太子。今可登位。太子即自繼登位。諸臣啟王言。王初生時。有八萬四千伏藏自然涌出。今可取入王藏。王言。不須入藏。即敕隨所出處四交道頭。佈施沙門及婆羅門貧窮孤老。時諸大臣即奉王敕。隨藏所在。於八萬四千城門四交道頭。以為佈施。時天帝釋化作男子自相謂言。王教我行十惡。大臣啟王。有此敕耶。王答。我先敕。閻浮提內能言之類。皆行十善初無是語。即駕寶像往至其所。王問。汝言慧燈教汝行十惡耶。化人
【現代漢語翻譯】 現代漢語譯本 地白言：『世尊（Bhagavan，通常指佛陀）。往昔是做了什麼樣的福報，才能得到這般殊勝的相好？』 佛告訴瓶沙（Bimbisāra）：『過去世的時候，在閻浮提（Jambudvīpa，指我們所居住的這個世界）這塊土地上，有一位國王名叫利眾生。當時的國家豐饒，人民興盛，統治著八萬四千座城市和五十五億個村落。國王所居住的城市名叫慧光。國王的第一夫人名叫慧事，起初沒有兒女。爲了求得後嗣，她禮拜諸天、山河鬼神，到處祈求。後來，她懷了身孕，稟告國王說：『我現在懷有身孕。』國王加倍地供給飲食、衣服和醫藥。後來生了一個男孩，容貌端正。在孩子出生的那一天，有八萬四千個伏藏（藏寶）自然涌出，隨著物品的種類排列成行。國王對他的妻子說：『給孩子取名叫慧燈。』 後來國王駕崩了，太子八九歲。他的母親教他各種技藝，包括書寫、算術和騎馬。到了十五歲時，大臣們稟告說：『大王已經去世，現在應該由太子您來登基。』太子回答說：『我前世曾經做了六年的國王，後來墮入地獄六萬年。因此，我不能再做國王。』大臣們問：『有沒有什麼方法可以讓你做國王呢？』太子回答說：『如果閻浮提的人，無論是男人還是女人，只要是能說話的，都奉行十善業，我就可以做國王。』大臣們聽了太子的命令，立即向四方宣告：『閻浮提的人都要奉行十善業，不殺生。』大臣們將情況稟告太子，說現在可以登基了。太子隨即繼位。大臣們稟告國王說：『在您出生的時候，有八萬四千個伏藏自然涌出，現在可以取入王室的寶藏。』國王說：『不需要放入寶藏。』隨即下令將這些寶藏在涌出的地方，也就是各個城市的十字路口，佈施給沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，印度教祭司）以及貧窮孤獨的老人。大臣們奉國王的命令，在八萬四千座城市的城門和十字路口，將寶藏佈施出去。' 當時，天帝釋（Śakra，忉利天之主）化作一個男子，自言自語地說：『國王教我行十惡。』大臣稟告國王：『有這樣的命令嗎？』國王回答說：『我先前只是命令閻浮提內所有能說話的人都奉行十善，從來沒有說過這樣的話。』隨即乘坐寶象前往那個地方。國王問：『你說慧燈教你行十惡嗎？』化人...
【English Translation】 English version Di Bai said: 'World Honored One (Bhagavan, usually refers to the Buddha), what kind of blessings did you accumulate in the past to attain such auspicious marks and qualities?' The Buddha told Bimbisāra: 'In a past life, in the land of Jambudvīpa (referring to the world we live in), there was a king named Benefiting Beings. At that time, the country was prosperous, and the people were thriving, ruling over eighty-four thousand cities and fifty-five billion villages. The city where the king resided was called Wisdom Light. The king's first wife was named Wisdom Affair, and initially, she had no children. In order to seek descendants, she paid homage to the gods, mountains, rivers, ghosts, and spirits, praying everywhere. Later, she became pregnant and reported to the king, saying, 'I am now pregnant.' The king doubled his provision of food, clothing, and medicine. Later, she gave birth to a boy with a handsome appearance. On the day of the child's birth, eighty-four thousand hidden treasures (buried treasures) naturally emerged, arranged in rows according to the type of items. The king said to his wife, 'Name the child Wisdom Lamp.' Later, the king passed away, and the prince was eight or nine years old. His mother taught him various skills, including writing, arithmetic, and horseback riding. When he reached the age of fifteen, the ministers reported, 'The Great King has passed away, and now it is appropriate for you, the prince, to ascend the throne.' The prince replied, 'In my previous life, I was a king for six years, and later I fell into hell for sixty thousand years. Therefore, I cannot be king again.' The ministers asked, 'Is there any way for you to become king?' The prince replied, 'If the people of Jambudvīpa, whether men or women, as long as they can speak, all practice the ten good deeds, then I can be king.' The ministers, upon hearing the prince's command, immediately proclaimed in all directions, 'The people of Jambudvīpa must practice the ten good deeds and not kill living beings.' The ministers reported the situation to the prince, saying that it was now possible to ascend the throne. The prince then succeeded to the throne. The ministers reported to the king, 'When you were born, eighty-four thousand hidden treasures naturally emerged, and now they can be taken into the royal treasury.' The king said, 'There is no need to put them in the treasury.' He then ordered that these treasures be distributed at the places where they emerged, that is, at the crossroads of each city, to Śrāmaṇas (wandering ascetics), Brāhmaṇas (Hindu priests), and poor and lonely old people.' The ministers followed the king's command and distributed the treasures at the city gates and crossroads of eighty-four thousand cities. At that time, Śakra (the lord of the Trāyastriṃśa Heaven) transformed into a man and said to himself, 'The king taught me to practice the ten evil deeds.' The ministers reported to the king, 'Is there such a command?' The king replied, 'I only commanded all those who can speak within Jambudvīpa to practice the ten good deeds, and I never said such a thing.' He then rode on a precious elephant to that place. The king asked, 'Did you say that Wisdom Lamp taught you to practice the ten evil deeds?' The transformed man...
答曰實爾。王復問言。汝能行十善不。答曰。若欲成菩薩道者。我當生食其肉生飲其血。然後身行十善。王作是念。我于無始來經歷眾苦。輪轉五道備更屠戮。即取刀自割股肉以器盛血授與之曰。男子汝可食肉飲血。奉行十善。是化男子即沒不現。還現帝釋身而問之曰。佈施為一天下為四天下耶。王曰為求無上道度未度耳。帝釋以天甘露灌之瘡即平復利益眾生。爾時父王者今我父王是。第一夫人今我母是。慧燈王者我身是(出四分律第二卷)。
大力王好施不吝肌體六
過去有王。名曰大力。有大善根。盛設施會恣所求欲。須食與食乃至象馬牛羊田地產業皆悉與之。時目連曰。汝是大施。時天帝釋化作婆羅門。往詣王所言。王如是大施。我今須王身份。王自念言。是婆羅門不須財物。今來直欲破我大施。我若不以身份與者。我則自破大會施事。作是念已語婆羅門言。與汝身份擷取持去。但以今者多有乞人四方來集。我皆應使悉得滿足。婆羅門言。我今一人尚不充足。何論餘人。王即以刀自割其臂。與婆羅門無有悔恨。一心佈施舍一切物臂還平復。帝釋既為障礙因緣。天福即盡墮阿鼻獄。大力國王我身是也。帝釋者調達是也(出菩薩藏經下卷)。
慈力王刺血施五夜叉七
佛在舍衛國。爾時阿
【現代漢語翻譯】 現代漢語譯本：回答說：『確實是這樣。』國王又問：『你能行十善嗎？』回答說：『如果想要成就菩薩道，我應當生吃其肉，生飲其血，然後身體力行十善。』國王這樣想：『我從無始以來經歷眾多苦難，在五道中輪轉，備受屠戮。』於是拿起刀自己割下大腿上的肉，用器皿盛滿血，交給他說：『男子，你可以吃肉飲血，奉行十善。』這個化身男子立刻消失不見，恢復成帝釋（Indra，天神之王）的身形，問國王說：『佈施是爲了一個天下還是爲了四個天下呢？』國王說：『是爲了求無上道，度脫未被度脫的眾生罷了。』帝釋用天上的甘露灌溉國王，瘡口立刻平復，利益了眾生。當時的老父國王就是現在的我的父王，第一夫人就是現在的我的母親，慧燈王就是我自身。（出自《四分律》第二卷） 大力王樂於佈施，不吝惜自己的肌體（六） 過去有一位國王，名叫大力（Mahabala，偉大的力量）。他有很大的善根，盛大地舉辦佈施大會，滿足人們的一切需求。需要食物的就給食物，乃至大象、馬、牛羊、田地產業，都全部給予。當時目連（Maudgalyayana，佛陀的弟子，以神通著稱）說：『你真是大布施啊！』當時天帝釋（Indra，天神之王）化作婆羅門（Brahmin，古印度祭司階層），前往國王處說：『國王您如此大布施，我現在需要國王您的身體的一部分。』國王心想：『這個婆羅門不需要財物，現在來只是想破壞我的大布施。我如果不用身體的一部分給他，我就自己破壞了大會佈施的事情。』這樣想完，就對婆羅門說：『給你身體的一部分，擷取拿走吧。只是現在有很多乞丐從四方聚集而來，我都應該讓他們全部得到滿足。』婆羅門說：『我現在一個人尚且不能滿足，更何況其他人呢？』國王就用刀自己割下他的手臂，給婆羅門，沒有後悔和怨恨。一心佈施，捨棄一切事物，手臂又恢復如初。帝釋因為製造障礙的因緣，天福享盡，墮入阿鼻地獄（Avici，佛教中最底層的地獄）。大力國王就是我的前身，帝釋就是調達（Devadatta，佛陀的堂兄弟，常與佛作對）的前身。（出自《菩薩藏經》下卷） 慈力王刺血佈施給五個夜叉（Yaksa，一種鬼神）（七） 佛陀在舍衛國（Sravasti，古印度城市）。當時阿...
【English Translation】 English version: He answered, 'Indeed it is so.' The king then asked, 'Can you practice the ten wholesome actions?' He replied, 'If I wish to achieve the Bodhisattva path, I should eat their flesh raw and drink their blood raw, and then practice the ten wholesome actions with my body.' The king thought, 'I have experienced countless sufferings since beginningless time, revolving in the five realms, enduring slaughter.' He then took a knife and cut off the flesh from his own thigh, filled a vessel with blood, and gave it to him, saying, 'Man, you may eat the flesh and drink the blood, and practice the ten wholesome actions.' That transformed man immediately disappeared, revealing himself as Indra (king of the gods), who asked the king, 'Is this almsgiving for the sake of one world or for the sake of four worlds?' The king said, 'It is merely to seek the unsurpassed path and to liberate those who have not yet been liberated.' Indra poured heavenly nectar on the king, and the wound immediately healed, benefiting sentient beings. The old father king at that time is now my father king, the first lady is now my mother, and King Huideng (Wisdom Lamp) is myself. (From the Vinaya-pitaka, volume 2) King Great Strength Generously Gives Away His Body (6) In the past, there was a king named Mahabala (Great Strength). He had great roots of goodness and held grand almsgiving assemblies, satisfying all desires. He gave food to those who needed food, and even elephants, horses, cattle, sheep, fields, and property were all given away. At that time, Maudgalyayana (one of the Buddha's chief disciples, known for his supernatural powers) said, 'You are truly a great giver!' Then Indra (king of the gods) transformed himself into a Brahmin (a member of the priestly class in ancient India) and went to the king, saying, 'King, you are such a great giver, I now need a part of your body.' The king thought, 'This Brahmin does not need wealth, he is only here to ruin my great almsgiving. If I do not give him a part of my body, I will ruin the almsgiving event myself.' Having thought this, he said to the Brahmin, 'I will give you a part of my body, cut it off and take it away. But now there are many beggars gathered from all directions, and I should satisfy them all.' The Brahmin said, 'I myself am not satisfied, let alone others.' The king then cut off his own arm with a knife and gave it to the Brahmin, without regret or resentment. With a single-minded devotion to giving, he gave away everything, and his arm was restored to its original state. Indra, because of creating obstacles, exhausted his heavenly blessings and fell into Avici (the lowest level of hell in Buddhism). King Mahabala was my former self, and Indra was Devadatta (the Buddha's cousin, who often opposed him). (From the Bodhisattva-pitaka, lower volume) King Cili (Power of Compassion) Pierces His Veins to Give Blood to Five Yaksas (7) The Buddha was in Sravasti (an ancient Indian city). At that time, A...
難。于中食后林間禪思。如來興世眾生之類皆蒙安樂。又憍陳如等種何善本。法門初開而先得入。以其所念而用白佛。佛告之曰。憍陳如等。過去遠劫此閻浮提。有大國王名彌羅(梁言慈力)有二萬夫人一萬大臣。王具四等未曾懈厭。十善誨民四方欽慕國土安樂。諸疫鬼輩恒啖人血。爾時人民攝身口意敦行十善。惡疫敢侵饑羸睏乏。時五夜叉來至王所。我等仰人血氣得全身命。由王教導咸持十善。我等飢渴求活無路。大王慈悲豈不矜愍。王懷哀傷。即自放脈刺身五處。時五夜叉承血而飲欣喜無量。王曰。汝念修十善我今以身血濟汝飢渴。后成佛時當以法身戒定慧血除汝三毒安涅槃處。時慈力王者今我身是。五夜叉者今憍陳如等是。我世世誓願許當先度(出賢愚經第二卷)。
須陀須摩王為鹿足王所負聽還佈施事畢獲免八
昔有須陀須摩王。是王精進持戒。常依實語。晨朝乘車將諸婇女入園遊戲。出城門時有一婆羅門來乞。王言諾。敬如來告。須我出還入園澡浴嬉戲。時有兩翅王名曰鹿足。空中飛來於婇女中捉王將去。諸女啼哭號慟一國驚城內外搔擾悲惶。鹿足負王騰空至所住山。置九十九諸王中。須陀須摩王涕零如雨。鹿足語言。大剎利王。汝何以啼猶如小兒。人生有死合會有離。須陀須摩王答言。我不
【現代漢語翻譯】 現代漢語譯本： 難陀（Nanda）。飯後，我在林間的禪房裡思考。如來（Tathagata，佛的稱號）降生於世，所有眾生都得到了安樂。另外，像憍陳如（Ajnatakaundinya，五比丘之首）等人種下了什麼善根，能在佛陀初轉法輪時率先證悟？他用自己的想法稟告佛陀。佛陀告訴他：『憍陳如等人，在過去遙遠的劫數之前，這閻浮提（Jambudvipa，我們所居住的娑婆世界）有一位偉大的國王，名叫彌羅（Miro，梁朝時翻譯為慈力），有兩萬位夫人和一萬位大臣。國王具備四種平等心，從未懈怠厭倦，用十善業道教誨百姓，四方都欽佩仰慕，國家安樂。當時，各種疫鬼經常吸食人血。那時的人民約束自己的身口意，努力奉行十善，惡疫不敢侵犯，（疫鬼們）飢餓羸弱，困苦不堪。當時，五個夜叉（Yaksa，一種鬼神）來到國王那裡，說：『我們仰仗吸食人血才能保全性命，由於大王的教導，大家都奉行十善，我們飢渴難耐，求生無路。大王慈悲，難道不憐憫我們嗎？』國王心懷哀傷，當即自己放血，刺破身體五個部位。當時，五個夜叉承受國王的血飲用，歡喜無量。國王說：『你們念及修行十善，我現在用自己的血來救濟你們的飢渴。將來我成佛時，應當用我的法身、戒、定、慧之血，去除你們的貪嗔癡三毒，安置你們在涅槃（Nirvana，佛教最高境界）之處。』當時的慈力王就是現在的我。五個夜叉就是現在的憍陳如等人。我世世發誓，允許我先度化你們。』（出自《賢愚經》第二卷）
須陀須摩王（Sudasumasara-raja）被鹿足王（Kalmasapada-raja）俘虜，答應回去佈施完畢后回來受刑，最終獲得赦免的故事
過去有一位須陀須摩王，這位國王精進持戒，常常說實話。每天早晨乘坐馬車，帶著眾多婇女進入花園遊玩。出城門時，有一位婆羅門（Brahmana，古印度僧侶階層）前來乞討。國王答應了他，說：『請允許我稟告如來，等我出遊返回，沐浴嬉戲之後再來佈施。』當時，有一位名叫鹿足的雙翅國王，從空中飛來，在婇女中抓走了國王。眾女啼哭號叫，整個國家驚恐，城內外騷動悲傷。鹿足揹負著國王騰空飛到他居住的山上，將國王安置在九十九位諸王之中。須陀須摩王淚如雨下。鹿足說道：『偉大的剎帝利王（Ksatriya，古印度統治階層），你為何哭泣，像個小孩子一樣？人生有死，相聚有離。』須陀須摩王回答說：『我不是
【English Translation】 English version: Nanda. After the meal, I meditated in the forest retreat. The Tathagata (title of the Buddha) appeared in the world, and all beings received peace and happiness. Furthermore, what good roots did Ajnatakaundinya (the first of the five bhikkhus) and others plant, that they were the first to attain enlightenment when the Buddha first turned the wheel of Dharma? He reported his thoughts to the Buddha. The Buddha told him: 'Ajnatakaundinya and others, in the distant past, in this Jambudvipa (the world we live in), there was a great king named Miro (translated as Cili in the Liang Dynasty), who had 20,000 consorts and 10,000 ministers. The king possessed four equal minds and never slacked or wearied, teaching the people with the ten wholesome deeds, and all directions admired and respected him, and the country was peaceful. At that time, various epidemic ghosts often sucked human blood. At that time, the people restrained their body, speech, and mind, and diligently practiced the ten wholesome deeds, and the evil epidemics dared not invade, (the epidemic ghosts) were hungry and weak, and suffered greatly. At that time, five Yakshas (a type of ghost) came to the king and said: 'We rely on sucking human blood to preserve our lives. Because of the king's teachings, everyone practices the ten wholesome deeds. We are hungry and thirsty and have no way to survive. Great King, are you not compassionate and do not pity us?' The king was filled with sorrow and immediately bled himself, piercing five parts of his body. At that time, the five Yakshas received the king's blood and drank it, and were infinitely happy. The king said: 'You are mindful of practicing the ten wholesome deeds, and now I use my own blood to relieve your hunger and thirst. In the future, when I become a Buddha, I shall use the blood of my Dharma body, precepts, concentration, and wisdom to remove your three poisons of greed, anger, and ignorance, and place you in Nirvana (the highest state in Buddhism).' The King Cili at that time is now me. The five Yakshas are now Ajnatakaundinya and others. I vowed in every life to allow me to first liberate you.' (From the Second Volume of the Sage and Fool Sutra)
The story of King Sudasumasara-raja being captured by King Kalmasapada-raja, promising to return after completing his almsgiving, and ultimately being pardoned.
In the past, there was a King Sudasumasara. This king diligently upheld the precepts and always spoke truthfully. Every morning, he rode in a chariot with many consorts to play in the garden. When leaving the city gate, a Brahmana (ancient Indian priestly class) came to beg. The king promised him, saying, 'Please allow me to report to the Tathagata, and when I return from my outing, after bathing and playing, I will give alms.' At that time, a two-winged king named Kalmasapada flew from the sky and captured the king among the consorts. The women cried and wailed, the whole country was terrified, and there was turmoil and sorrow inside and outside the city. Kalmasapada carried the king and flew into the sky to the mountain where he lived, placing the king among ninety-nine other kings. King Sudasumasara shed tears like rain. Kalmasapada said, 'Great Ksatriya King (ancient Indian ruling class), why do you cry like a child? Life has death, and meetings have separations.' King Sudasumasara replied, 'I am not
畏死自恨失信。我從生以來初不妄語。今日晨朝出門時。有婆羅門來從我乞。我時許言還當佈施。不慮無常孤負彼心。自招欺罪是故啼耳。鹿足王曰。汝畏妄語。聽汝還去。七日佈施婆羅門訖便即來還。若過七日不還我有翅力取汝不難。須陀須摩王。得還本國恣意佈施。立太子為王。大會人民懺謝之言。我智不周物治不如法當見忠恕。如我今日身非己有正爾還去。舉國人民及諸親戚叩頭留之。愿王留意茲蔭此國勿以鹿足鬼王為慮也。當設鐵舍奇兵。鹿足雖神不畏之也。王言。不得爾也。而說偈言。
實語第一戒 實語昇天梯 實語小人大 妄語入地獄 我今守實語 寧棄身壽命 心無有悔恨
如是思惟已。王即發去到鹿足王所。鹿足遙見歡喜而言。汝是實語人不失信要。然一切人皆惜命。從死得脫還來赴信汝是大人。爾時須陀須摩王贊實語。實語是為人。非實語非人。如是種種贊實語呵妄語。鹿足聞之信心清凈。語須陀須摩王言。今相放舍九十九王亦還本國。是為尸羅波羅蜜滿(出大智論第四卷)。
薩和檀王以身施婆羅門作奴九
昔有國王。號薩和檀(梁言一切施)有所求索不逆人意。其王名字流聞八方。文殊師利慾往試之。化作年少婆羅門從異國來詣王宮門。王甚歡喜。即出
【現代漢語翻譯】 現代漢語譯本 畏懼死亡，又自恨失信於人。我自從出生以來，從不妄語。今天早晨出門的時候，有個婆羅門（Bāluómén）來向我乞討，我當時答應要佈施給他，沒有考慮到世事無常，恐怕辜負了他的心意，自己招致欺騙的罪過，所以才啼哭啊。鹿足王（Lùzúwáng）說：『你畏懼妄語，聽憑你回去。七天之內佈施給婆羅門完畢，就立即回來。如果超過七天不回來，我有翅膀，捉你並不困難。』須陀須摩王（Xūtuóxūmówáng）得以回到自己的國家，隨意佈施，立太子為王，大會人民，懺悔謝罪說：『我的智慧不夠周全，治理百姓不如法，應當見到忠誠和寬恕。像我今天，身體已經不屬於自己了，正要回去。』舉國人民以及各位親戚叩頭挽留他，希望大王留意，庇廕這個國家，不要因為鹿足鬼王（Lùzúguǐwáng）而擔憂。應當設定鐵屋和精銳部隊，鹿足即使有神通也不用害怕他。』國王說：『不能這樣啊。』於是說了偈語： 『誠實之語是第一戒律，誠實之語是昇天的階梯，誠實之語使小人偉大，妄語使人墮入地獄。我現在要守護誠實之語，寧願捨棄生命，心中也沒有悔恨。』 這樣思惟之後，國王就出發前往鹿足王那裡。鹿足遠遠地看見他，歡喜地說：『你是個誠實守信的人啊。然而所有的人都愛惜生命，從死亡中脫身，還來赴約，你真是個大人啊。』當時，須陀須摩王讚歎誠實之語，說誠實之語才是人，不誠實之語就不是人。像這樣種種讚歎誠實之語，呵斥妄語。鹿足聽了之後，信心清凈，對須陀須摩王說：『現在我放你走，也放了那九十九位國王，讓他們回到自己的國家。』這就是尸羅波羅蜜圓滿了（出自《大智度論》第四卷）。 薩和檀王（Sàhétánwáng）以自身佈施給婆羅門做奴僕九... 過去有個國王，名叫薩和檀（Sàhétán），（梁言：一切施），對於別人的請求，沒有不答應的。他的名字傳遍四方。文殊師利（Wénshūshīlì）想要去試探他，化作年輕的婆羅門，從異國來到王宮門前。國王非常高興，立即出來...
【English Translation】 English version Fearing death and regretting breaking my promise. Since I was born, I have never lied. This morning when I went out, a Brahmin (Bāluómén) came to beg from me. I promised to give him alms, but I didn't consider the impermanence of life and feared disappointing him, bringing upon myself the sin of deception, that's why I'm crying. Deer-Foot King (Lùzúwáng) said, 'You fear lying, I allow you to go back. Within seven days, finish giving alms to the Brahmin and then return immediately. If you don't return after seven days, I have wings and it won't be difficult to catch you.' King Sudāsa (Xūtuóxūmówáng) was able to return to his country, give alms as he pleased, and establish the crown prince as king. He held a great gathering of the people, repented and apologized, saying, 'My wisdom is not comprehensive, and my governance of the people is not in accordance with the law. I should see loyalty and forgiveness. As for me today, my body no longer belongs to me, and I am about to leave.' The people of the whole country and all the relatives kowtowed to persuade him to stay, hoping that the king would pay attention and protect this country, and not worry about the Deer-Foot Ghost King (Lùzúguǐwáng). They should set up iron houses and elite troops, and even if Deer-Foot has supernatural powers, there is no need to fear him.' The king said, 'That cannot be.' Then he spoke a verse: 'Truthful speech is the first precept, truthful speech is the ladder to heaven, truthful speech makes a small person great, false speech leads to hell. Now I will guard truthful speech, and would rather give up my life, without any regret in my heart.' After thinking in this way, the king set off to Deer-Foot King. Deer-Foot saw him from afar and said with joy, 'You are a truthful and trustworthy person. However, all people cherish life, and having escaped from death, you still come to keep your promise, you are truly a great person.' At that time, King Sudāsa praised truthful speech, saying that truthful speech is what makes a person, and untruthful speech is not a person. In this way, he praised truthful speech and condemned false speech. Deer-Foot heard this, and his faith became pure. He said to King Sudāsa, 'Now I release you, and also release those ninety-nine kings, and let them return to their own countries.' This is the completion of Śīla-pāramitā (from the fourth volume of the Mahāprajñāpāramitāśāstra). King Sarvadatta (Sàhétánwáng) gave himself as a slave to a Brahmin nine... In the past, there was a king named Sarvadatta (Sàhétánwáng), (translated as 'giving everything'), who never refused anyone's requests. His name spread in all directions. Mañjuśrī (Wénshūshīlì) wanted to test him, so he transformed into a young Brahmin and came to the gate of the royal palace from a foreign country. The king was very happy and immediately came out...
奉迎問訊道人所從何來耶。婆羅門言。聞王功德故來相見今欲乞丐。王言大善。所欲得者莫自疑難。婆羅門言。欲得王身與我作奴。及王夫人為我作婢。王甚喜悅。報言大善。今我身者定自可得。愿屬道人供給使令。其夫人者大國王女。當往問之。時王即入語夫人言。是時夫人即隨王出。自白道人言。愿得以身供給道人。婆羅門言。汝當隨我。皆悉跖跣不得著履。如奴婢之法。皆言唯諾從大家教。便將奴婢涉道而去。以化作人代其王處及夫人身。領理國事令其如故。其夫人者長處深宮不更勤苦。又復重身懷妊數月。步隨大家舉身皆痛腳底傷破。不能復前疲極在後。時婆羅門還顧罵言。汝今作婢當如婢法。不可作汝本時之態。夫人長跪白言不敢懈慢。但小疲極住止息耳。喚言疾來。促隨我后前到國市。別賣奴婢各與一主。相去數里。時有長者買得此奴使守斯舍。諸有埋死人者令收其稅不得妄稅。是時婢者所屬大家。夫人甚妒晨夜令作初不懈息。其後數月。時婢㝃身所生男兒。夫人恚言。汝為婢使那得此兒。捉取殺之。隨大家教即殺其兒。持行埋之。往到奴所得共相見。不說勤苦各無怨心。如是語言。須臾之頃恍惚如夢。還在本國正殿上坐如前不異。及諸群臣後宮婇女皆悉如故。所生太子亦自然活。王及夫人心內自疑何緣
【現代漢語翻譯】 現代漢語譯本 （國王）迎接並問候道人從哪裡來。婆羅門（Brahmin，古印度僧侶）說：『聽說國王有功德，所以前來拜見，現在想乞討。』國王說：『很好。想要得到什麼不要有所疑慮。』婆羅門說：『想要得到國王的身體，讓我做奴隸，以及讓王后做我的婢女。』國王非常高興，回答說：『太好了。我的身體自然可以給你。願意歸屬於道人，供你差遣。至於我的夫人，是大國王的女兒，應當去問問她。』當時國王就進入宮中告訴夫人。當時夫人就跟隨國王出來，親自對道人說：『願意以身體供道人差遣。』婆羅門說：『你們應當跟隨我，都要赤腳行走，不得穿鞋，像奴婢的規矩一樣。』他們都說『是』，聽從主人的教導。於是帶著奴婢上路離去。用變化出來的人代替國王和夫人的身體，管理國家事務，使一切如舊。那位夫人，長久居住在深宮，不曾經歷勤勞辛苦，又身懷有孕數月，步行跟隨主人，全身疼痛，腳底受傷破裂，不能再往前走，疲憊至極落在後面。當時婆羅門回頭責罵說：『你現在是婢女，應當像婢女的樣子，不可以像你原本的樣子。』夫人長跪稟告說：『不敢懈怠偷懶，只是稍微疲憊，停下來休息一下罷了。』（婆羅門）喊道：『快來，趕緊跟在我後面。』（他們）來到國都的集市，分別把奴婢賣給不同的主人，相距數里。當時有一位長者買下了這個奴隸，讓他看守這處房舍，凡是有埋葬死人的人，就收取他們的稅，不得隨意徵稅。當時婢女屬於她的主人。夫人非常嫉妒，早晚讓她勞作，從不讓她休息。在那之後幾個月，當時婢女產下了一個男嬰。夫人惱怒地說：『你身為婢女，怎麼能生下孩子？』（於是）抓起孩子殺死了。聽從主人的教導，就殺了她的孩子，拿去埋葬了。前往奴隸所在的地方，互相見面，不說勤勞辛苦，各自沒有怨恨之心。這樣說話。須臾之間，恍惚如夢。又回到本國正殿上坐著，和之前沒有不同。以及各位大臣、後宮嬪妃都和原來一樣。所生的太子也自然活著。國王和夫人在內心自相懷疑，這是什麼緣故？』
【English Translation】 English version (The king) welcomed and inquired where the Taoist came from. The Brahmin (Brahmin, an ancient Indian monk) said, 'Having heard of the king's merits, I came to see you and now wish to beg.' The king said, 'Very good. Do not hesitate to ask for whatever you desire.' The Brahmin said, 'I wish to obtain the king's body to be my slave, and the queen to be my maid.' The king was very pleased and replied, 'Excellent. My body is naturally yours. I am willing to belong to the Taoist and be at your service. As for my wife, she is the daughter of a great king, I should go and ask her.' At that time, the king entered the palace to tell his wife. Then the queen followed the king out and personally said to the Taoist, 'I am willing to offer my body to serve the Taoist.' The Brahmin said, 'You should follow me, and you must walk barefoot, not wearing shoes, like the rules for slaves.' They all said 'Yes,' and obeyed the master's instructions. So he took the slaves and left. He used transformed people to replace the king and queen's bodies, managing state affairs, keeping everything as before. The queen, who had lived in the deep palace for a long time and had never experienced hard work, was now several months pregnant, walking behind the master, her whole body aching, the soles of her feet injured and broken, unable to go forward, extremely tired and falling behind. At that time, the Brahmin turned back and scolded, 'You are now a maid, you should act like a maid, you cannot act like you used to.' The queen knelt down and reported, 'I dare not be lazy, but I am just a little tired, stopping to rest.' (The Brahmin) shouted, 'Come quickly, hurry and follow me.' (They) arrived at the capital's market, and separately sold the slaves to different masters, several miles apart. At that time, an elder bought this slave and had him guard this house, collecting taxes from those who buried the dead, and not arbitrarily taxing them. At that time, the maid belonged to her master. The lady was very jealous, making her work day and night, never letting her rest. Several months later, the maid gave birth to a baby boy. The lady said angrily, 'You are a maid, how can you give birth to a child?' (So she) grabbed the child and killed him. Obeying the master's instructions, she killed her child and took him to bury him. She went to the place where the slave was, met each other, did not speak of hard work, and each had no resentment. Speaking like this. In a moment, it was like a dream. They returned to the main hall of the country and sat as before, no different. And the ministers and concubines were all the same as before. The prince who was born was also naturally alive. The king and queen doubted in their hearts, what was the reason for this?'
致爾。文殊師利。在虛空中坐寶蓮華現身色相贊言。善哉。今汝佈施至誠如是。王與夫人踴躍歡喜。即前作禮。文殊師利為說經法。三千剎土悉為震動。覆一國人皆發無上正真道意。王與夫人應時俱得不起法忍。佛告阿難。是時王者則我身是也。時夫人者今瞿夷是。時太子者今羅云是也(出薩和檀王經)。
衢樓婆王為聞一偈舍所愛妻子十
昔閻浮提有大國王。名衢樓婆。領八萬四千小國。覆育人物。心自念言。我但以財貨資給一切。終無道教此實我咎。宣令國內誰能有法為我說者資其所須。毗沙門王化為夜叉來詣宮門。誰欲聞法我當爲說。王躬出迎作禮。初集群僚請聞正法。夜叉告言。學法事難。須王所愛妻子。與我食之。王即命夫人太子與夜叉食。群臣皆哭。王意不回。夜叉食盡。即說偈言。
一切行無常 生者皆有苦 五陰空無相 無有我我所
王心喜無悔班示天人咸使誦持。毗沙門王還複本形。夫人太子端然如故。嘆王奇特。佛言。時國王者今我身是(出賢愚經第一卷)。
善宿王好施令鬼王移信十一
昔有啖人鬼。作人中王。恒食人肉以為廚宰。鄰國征伐得九十九王。九十九王白羅剎王曰。鄰國有王。名曰善宿。好行施惠修菩薩德有所求索不逆人意。大王設能擒獲彼者
【現代漢語翻譯】 現代漢語譯本： 爾時，文殊師利（Manjusri，智慧的象徵）在虛空中坐于寶蓮華上，顯現莊嚴的色相，讚歎道：『善哉！如今你佈施的至誠之心就是這樣。』國王與夫人踴躍歡喜，立即上前作禮。文殊師利為他們宣說經法，三千大千世界都為之震動，覆蓋全國的人民都發起了無上正真菩提之心。國王與夫人當時都獲得了不起法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解）。佛告訴阿難（Ananda，佛陀的十大弟子之一）：『當時的國王就是我的前身，當時的夫人就是現在的瞿夷（Gotami，佛陀的姨母），當時的太子就是現在的羅云（Rahula，佛陀的兒子）。』（出自《薩和檀王經》）
衢樓婆王（Kururava，國王名）爲了聽聞一偈而捨棄所愛的妻子： 過去在閻浮提（Jambudvipa，我們所居住的世界）有一位大國王，名叫衢樓婆。他統治著八萬四千個小國，養育著人民。他心中想道：『我僅僅用財物來供給一切，始終沒有用佛法教導他們，這實在是我的過失。』於是他向全國宣告，誰能說法給我聽，就資助他所需要的一切。毗沙門天王（Vaisravana，四大天王之一，北方守護神）化身為夜叉（Yaksa，一種鬼神）來到宮門前，說：『誰想聽法，我就為他說法。』國王親自出迎，作禮，召集所有官員，請求聽聞正法。夜叉說：『學法之事艱難，需要國王所愛的妻子和兒子，給我吃掉。』國王立即命令將夫人和太子給夜叉吃掉，群臣都哭泣，但國王的意志沒有改變。夜叉吃完后，就說偈語：
『一切行無常，生者皆有苦，五陰空無相，無有我我所。』
國王心中歡喜，沒有後悔，向天人宣佈，讓他們都誦持。毗沙門天王恢復了本來的面目，夫人和太子安然無恙。他們讚歎國王的奇特。佛說：『當時的國王就是我的前身。』（出自《賢愚經》第一卷）
善宿王（King Suddha，國王名）喜歡佈施，使鬼王改變信仰： 過去有一個吃人的鬼，做了人間的國王，經常吃人肉作為食物。鄰國征伐，抓住了九十九個國王。這九十九個國王對羅剎王（Rakshasa，一種惡鬼）說：『鄰國有一個國王，名叫善宿，喜歡行佈施，修菩薩的德行，有所求索，不會違逆別人的意願。大王如果能夠擒獲他，』
【English Translation】 English version: Then, Manjusri (Manjusri, symbol of wisdom), sitting on a jeweled lotus in the void, manifested a dignified appearance and praised: 'Excellent! Now your sincerity in giving is like this.' The king and queen rejoiced and immediately bowed in reverence. Manjusri expounded the Dharma for them, and the three thousand great chiliocosms shook, covering the people of the entire country, who all aroused the supreme and true Bodhi mind. The king and queen then attained the Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, profound understanding of the non-arising and non-ceasing of all dharmas). The Buddha told Ananda (Ananda, one of the Buddha's ten great disciples): 'The king at that time was my past life, the queen at that time is now Gotami (Gotami, the Buddha's aunt), and the prince at that time is now Rahula (Rahula, the Buddha's son).' (From the Sarvadatta-avadana Sutra)
King Kururava (Kururava, name of a king) gave up his beloved wife for hearing one verse: In the past, in Jambudvipa (Jambudvipa, the world we live in), there was a great king named Kururava. He ruled eighty-four thousand small kingdoms, nurturing the people. He thought in his heart: 'I only provide for everything with wealth, and I have never taught them with the Dharma, which is really my fault.' So he announced to the country that whoever could preach the Dharma to me would be provided with everything they needed. Vaisravana (Vaisravana, one of the Four Heavenly Kings, the guardian deity of the north) transformed into a Yaksa (Yaksa, a kind of demon) and came to the palace gate, saying: 'Whoever wants to hear the Dharma, I will preach it for them.' The king personally greeted him, bowed, and gathered all the officials to request to hear the true Dharma. The Yaksa said: 'Learning the Dharma is difficult, it requires the king's beloved wife and son to be eaten by me.' The king immediately ordered the queen and prince to be given to the Yaksa to eat, and the officials all wept, but the king's will did not change. After the Yaksa finished eating, he spoke the verse:
'All conditioned things are impermanent, all that are born have suffering, the five skandhas are empty and without characteristics, there is no self or what belongs to self.'
The king was happy in his heart, without regret, and announced to the devas and humans, asking them all to recite and uphold it. Vaisravana restored his original form, and the queen and prince were safe and sound. They praised the king's uniqueness. The Buddha said: 'The king at that time was my past life.' (From the first volume of the Damamūka-nidāna Sutra)
King Suddha (King Suddha, name of a king) liked to give alms, causing the demon king to change his faith: In the past, there was a man-eating demon who became the king of humans, often eating human flesh as food. The neighboring country conquered and captured ninety-nine kings. These ninety-nine kings said to the Rakshasa (Rakshasa, a kind of demon) king: 'There is a king in the neighboring country named Suddha, who likes to give alms and cultivate the virtues of a Bodhisattva, and he will not go against the wishes of others in what they ask for. If Your Majesty can capture him,'
我等甘心受死無恨。爾時羅剎王即起鬼兵。往伺其便。正值善宿游在外園觀于浴池。有一梵志辭家外學。夫梵志之法臨辭去時。白父母言。我今離家追伴學問。計還之日且未有期。設財貨窮乏從王舉貸。我還當償。其人學問以得成就。來至家中但見空屋不見人眾。即問比鄰。我今世父母兄弟姊姝竟為所在。比鄰報曰。汝學之後舉王財賄無以當償。為王所繫今在牢獄。其人自念。家窮事狹無有財寶。設我詣獄親覲父母復當拘執。同受其苦不免王法。宜今在外改形易服竊行求索。畢償官物乃得出耳。其人復念。鄰國有王。號曰善宿。修行道德施心不絕。當往至彼至誠告請。必不見違足償王物。尋往至彼隨王乞索。王言大佳。當相供給。須吾沐浴訖。當相惠施。小停勿憂不負言信。王詣浴池為鬼兵所擒。王尋還顧悲慼涕零。鬼王問曰。我等聞王仁和博愛靡不周濟。雖遭厄困何為悲慼。王報鬼曰。我生惠施未曾有悔。向有梵志在外乞索。許而未與。是以憂戚耳。鬼王白王。王守誠信由來不改。如今放王施訖時還乃知王心。王得還宮。開藏惠施恣彼人意。尋還就信詣鬼王所。鬼王告曰。汝不畏吾乎。何為受死而來。善宿偈答。
作福不作惡 皆由宿行法 終不畏死徑 如船截流渡
鬼王聞之內懷慚愧。改心易行
思修善本。即告善宿王曰。今聞所說人中難有。今放九十九王。我舍此位。愿王攝領以法治化我領鬼眾還歸窠窟。若俱律者自當數覲。即共離別各還所在。萬民稱慶國界清泰。共行十善不修惡業。善宿積行不息。后得成佛。于樹王下復說先偈(出出曜經第十六卷)。
經律異相卷第二十五 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第二十六(行菩薩道下諸國王部第三)
梁沙門僧旻寶唱等集和黑王因母疾悟道大行惠施一二王以袈裟上佛得立不退之地二薩和達王佈施讓國后還為王三日難王棄國學道濟三種命四仙豫王護法殺婆羅門五普明王誦般若偈得免班足王害六阿阇貰王從文殊解疑得於信忍七大光明王始發道心八多福王事梵志增福太子奉佛兩師角術九
和黑王因母疾悟道大行惠施一
昔有國王。名曰和黑。處在邊境未睹聖化。奉事外道舉國邪信。殺生祭祠王母寢病。求諸醫神經歷年歲。未得除差。更召國內諸婆羅門二百人。而告之曰。吾大夫人病困經久不知何故。諸婆羅門言。星宿倒錯陰陽不調故使爾耳。王曰。作何方宜使得除愈。婆羅門言。當於城外平治凈處。郊祀四山日月星宿。當得百頭畜生種種異類及一小兒殺以祠天。王自躬將母跪拜請命然後乃差。王
【現代漢語翻譯】 現代漢語譯本 思修善本。於是告訴善宿王（Shanxiu Good Lodging King）說：『現在聽聞您所說的人中難以出現的事情。現在我釋放九十九位國王，我捨棄這個王位。希望您能攝領並以佛法治理教化，我帶領鬼眾返回我們的巢穴。如果符合戒律，自然會經常朝見。』於是互相告別，各自返回自己的地方。萬民歡慶，國家安寧太平。共同奉行十善，不修作惡的行業。善宿（Shanxiu）積累善行不停止，後來得以成佛。在樹王下再次宣說之前的偈頌（出自《出曜經》第十六卷）。
《經律異相》卷第二十五 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第二十六（行菩薩道下諸國王部第三）
梁朝沙門僧旻（Seng Min）、寶唱（Bao Chang）等編輯整理：和黑王（Heihe King）因母親生病而醒悟，大力行惠施；一二位國王用袈裟供奉佛陀，得以確立不退轉的地位；二位薩和達王（Saheda King）佈施並讓出國家，後來又重新成為國王；三位日難王（Rinan King）捨棄國家學習佛道，救濟三種生命；四位仙豫王（Xianyu King）護持佛法，殺害婆羅門；五位普明王（Puming King）誦讀《般若》偈頌，得以免除班足王（Banzu King）的迫害；六位阿阇貰王（A Sheshi King）向文殊菩薩請教解除疑惑，獲得信忍；七位大光明王（Da Guangming King）開始發起道心；八位多福王（Duofu King）侍奉梵志以增加福報，太子奉佛，兩位老師角逐法術；九
和黑王（Heihe King）因母親生病而醒悟，大力行惠施 一
過去有一位國王，名叫和黑（Heihe）。處在邊境地區，沒有見到聖人的教化，奉事外道，舉國上下都信奉邪教。經常殺生祭祀，和黑王（Heihe King）的母親臥病在床。尋求各種醫生和神靈，經歷多年，也沒有得到痊癒。於是召集國內的二百位婆羅門，告訴他們說：『我的大夫人病重很久，不知道是什麼原因。』婆羅門說：『星宿顛倒錯亂，陰陽不調和，所以才這樣。』國王說：『做什麼方法才能使她痊癒？』婆羅門說：『應當在城外平整乾淨的地方，祭祀四山、日月星宿。應當得到一百頭牲畜，各種不同的種類，以及一個小孩子，殺了用來祭祀上天。國王親自帶領母親跪拜祈禱，然後病才能痊癒。』國王
【English Translation】 English version Si Xiu Shan Ben. Then he said to King Shanxiu Good Lodging: 'Now I have heard what you said about the rarity of people in the world. Now I release ninety-nine kings, and I give up this throne. I hope that you can take over and govern and teach with the Dharma, and I will lead the ghost crowds back to our nests. If they comply with the precepts, they will naturally come to pay homage often.' Then they bid farewell to each other and returned to their respective places. All the people rejoiced, and the country was peaceful and prosperous. Together they practiced the ten virtues and did not cultivate evil deeds. Shanxiu (Good Lodging) accumulated good deeds without ceasing, and later attained Buddhahood. Under the King of Trees, he recited the previous verses again (from the sixteenth volume of the Sutra of Emerging Lights).
The Twenty-fifth Scroll of the Sutra and Vinaya Differences Taisho Tripitaka Volume 53, No. 2121 Sutra and Vinaya Differences
The Twenty-sixth Scroll of the Sutra and Vinaya Differences (Third Section of Kings Under the Practice of the Bodhisattva Path)
Compiled and collated by the Liang Dynasty monks Seng Min, Bao Chang, etc.: King Heihe awakened due to his mother's illness and generously practiced charity; one or two kings offered robes to the Buddha and were able to establish a state of non-retrogression; two Kings Saheda gave alms and gave up their countries, and later became kings again; three Kings Rinan abandoned their countries to study the Buddha's path and rescued three kinds of lives; four Kings Xianyu protected the Dharma and killed Brahmins; five Kings Puming recited the verses of the Prajna and were able to avoid the persecution of King Banzu; six King A Sheshi asked Manjushri Bodhisattva to resolve doubts and obtained faith and forbearance; seven King Da Guangming began to develop the mind of enlightenment; eight King Duofu served the Brahmins to increase blessings, the prince served the Buddha, and the two teachers competed in magic; nine
King Heihe Awakened Due to His Mother's Illness and Generously Practiced Charity One
In the past, there was a king named Heihe. He was located in a border area and had not seen the teachings of the saints. He served external paths, and the whole country believed in heresies. He often killed living beings for sacrifices, and King Heihe's mother was bedridden. He sought various doctors and gods, and after many years, he did not recover. So he summoned two hundred Brahmins in the country and told them: 'My great queen has been seriously ill for a long time, and I don't know why.' The Brahmins said: 'The stars are reversed and disordered, and the yin and yang are not in harmony, so this is the case.' The king said: 'What method can be used to make her recover?' The Brahmins said: 'You should level and clean the place outside the city and sacrifice to the four mountains, the sun, the moon, and the stars. You should obtain a hundred heads of livestock, various kinds, and a child, kill them and use them to sacrifice to the heavens. The king personally led his mother to kneel and pray, and then the disease can be cured.' The king
即奉命。驅人及象馬牛羊百蟲之類。隨道悲鳴震動天地。從東門出當就祭壇殺以祠天。佛懷大慈愍王頑愚。即將徒眾往向其國。王遙見佛。如日初出如月盛滿光相炳然。人民見者莫不愛敬。祭啜之具皆愿求脫。王為佛作禮叉手長跪問訊說。母病經久良醫神祇無不周遍。今始欲行解謝星宿四山五嶽。為母請命冀蒙得差。佛言。欲得穀食當行耕種。欲得大富當行佈施。欲得長壽當行大慈。欲得智慧當行學問。行此四事隨其所種得其果實。祠祀淫亂以邪為正。殺生求生去生道遠。即說偈言。
若人壽百歲 勤事天下神 像馬用祭祀 不如行一慈
佛放光明烈照天地。三塗八難莫不歡喜。王聞法睹光即得道跡。母聞情中悅豫所患消除。二百梵志慚愧悔過皆為沙門(出慈仁法句譬喻經第二卷又出大乘方便經上卷)王於是后愛民若子。五穀豐熟一國無災毒。人壽八萬歲慈護眾生如天帝釋。信敬三寶常行十善率化四鎮一切人民。時有貧者盜他財物。財主得之。王問何以盜。答曰。貧無自活仰違聖法。王悵然曰。民之饑者即我餓之。寒者即我裸之。吾勢能令國無貧者。民之苦樂在我而已。即大赦國內。出藏珍寶佈施飢寒。車馬湯藥恣意而取。飛鳥走獸下及蟲魚王施之。后國豐民富相率以道。無十惡之名。鬼神助喜擁護
【現代漢語翻譯】 現代漢語譯本：於是（國王）奉命，驅趕人和象、馬、牛、羊等各種動物，它們的悲鳴聲震動天地。從東門出去，準備在祭壇上宰殺它們來祭祀天神。佛陀懷著大慈悲心，憐憫國王的愚昧，就帶著弟子們前往那個國家。國王遠遠地看見佛陀，如同初升的太陽，又如滿月般光明燦爛。人民看見佛陀，沒有不愛戴敬仰的。那些用來祭祀的器具，人們都希望能夠擺脫（被宰殺的命運）。國王為佛陀行禮，合掌長跪，問候說道：『我的母親久病不愈，良醫和神祇都已求遍。現在開始想要祭祀星宿、四山五嶽，為母親祈求能夠痊癒。』佛陀說：『想要獲得糧食，應當耕種；想要獲得大富，應當佈施；想要獲得長壽，應當行大慈；想要獲得智慧，應當學習知識。』實行這四件事，隨著所種的因，得到相應的果。祭祀殺生是以邪為正，殺害生命來求得生存，離生存之道就遠了。』於是說了偈語： 『如果有人活到一百歲，勤勞地侍奉天下的神，用象馬等來祭祀，不如行一次慈悲。』 佛陀放出光明，照亮天地，三塗（地獄、餓鬼、畜生）八難（八種苦難的處境）都充滿歡喜。國王聽聞佛法，見到光明，當下就證得了須陀洹果（入流果）。母親聽到這個訊息，心中喜悅，疾病也消除了。二百個婆羅門感到慚愧，懺悔過錯，都出家做了沙門（指佛教出家人）。（出自《慈仁法句譬喻經》第二卷，又出自《大乘方便經》上卷）國王從此以後愛護百姓如同愛護自己的子女。五穀豐收，全國沒有災禍。人民壽命達到八萬歲，慈愛護佑眾生如同天帝釋（帝釋天）。信仰尊敬三寶，常常奉行十善，率領教化四方各地所有的人民。當時有貧窮的人偷盜他人的財物，財物的主人抓住了他。國王問他為什麼要偷盜。他回答說：『因為貧窮，無法自活，違背了聖法。』國王悵然地說：『百姓飢餓，就是我使他們飢餓；百姓寒冷，就是我使他們裸露。我一定要讓國家沒有貧窮的人。百姓的苦樂都在我身上啊。』於是大赦國內，拿出倉庫里的珍寶，佈施給飢寒的人，車馬和湯藥任憑他們取用。飛鳥走獸，甚至蟲魚，國王都施捨給它們。後來國家富足，人民生活富裕，互相用正道引導。沒有作惡的人，鬼神也幫助他們，擁護他們。
【English Translation】 English version: Then, complying with the order, (the king) drove people, elephants, horses, cattle, sheep, and various insects, whose mournful cries shook the heavens and the earth. They exited from the east gate, intending to be slaughtered at the altar to sacrifice to the gods. The Buddha, with great compassion, pitied the king's ignorance and went with his disciples to that country. The king saw the Buddha from afar, like the newly rising sun, or the full moon, radiating brilliant light. The people who saw the Buddha could not help but love and respect him. The sacrificial implements were all wished to be freed (from being slaughtered). The king bowed to the Buddha, folded his palms, knelt down, and inquired, saying, 'My mother has been ill for a long time, and all good doctors and deities have been sought. Now I intend to perform sacrifices to the stars, the four mountains, and the five peaks, hoping that my mother will recover.' The Buddha said, 'If you want to obtain grain, you should cultivate the land; if you want to obtain great wealth, you should give alms; if you want to obtain longevity, you should practice great compassion; if you want to obtain wisdom, you should study knowledge.' Practicing these four things, according to what you sow, you will reap the corresponding fruit. Sacrificing and killing is taking evil as righteousness, and seeking life by killing living beings is far from the path of life.' Then he spoke a verse: 'If a person lives to be a hundred years old, diligently serving the gods of the world, using elephants and horses for sacrifices, it is not as good as practicing one act of compassion.' The Buddha emitted light, illuminating the heavens and the earth, and the three evil realms (hell, hungry ghosts, animals) and the eight difficulties (eight kinds of difficult circumstances) were filled with joy. The king, hearing the Dharma and seeing the light, immediately attained the Sotapanna fruit (stream-enterer). The mother, hearing this news, was delighted in her heart, and her illness disappeared. Two hundred Brahmins felt ashamed, repented of their faults, and all became Shramanas (Buddhist monks). (From the Karunapundarika-sutra (Ci Ren Fa Ju Pi Yu Jing) Volume 2, and also from the Mahayana Upaya Sutra (Da Cheng Fang Bian Jing) Volume 1) From then on, the king loved the people as if they were his own children. The five grains were abundant, and the country had no disasters. The people lived to be eighty thousand years old, lovingly protecting all beings like Indra (Shakra Devanam Indra). They believed in and respected the Three Jewels, always practiced the ten virtues, and led and transformed all the people in the four directions. At that time, there was a poor person who stole another's property, and the owner of the property caught him. The king asked him why he stole. He replied, 'Because I am poor and cannot support myself, I have violated the sacred law.' The king said sadly, 'The people are hungry because I have made them hungry; the people are cold because I have made them naked. I must make sure that there are no poor people in the country. The happiness and suffering of the people are all on me.' Then he pardoned the country, took out the treasures from the treasury, and gave alms to the hungry and cold, allowing them to take carts, horses, medicine, and whatever they needed. Birds, beasts, and even insects and fish, the king gave to them. Later, the country became rich, and the people lived prosperous lives, guiding each other with the right path. There was no name for evil, and the ghosts and gods helped them and protected them.
其國。五穀豐登家有餘財。即得五福。一者長壽。二者顏色更好。三者德動八方。四者無病增力。五者境內安隱心常悅樂(出度無極集經第三卷)。
二王以袈裟上佛得立不退之地二
昔有國王。以袈裟上佛。因發無上平等度意。佛般泥洹自燒其身。袈裟不然。取佛舍利起塔。滅盡袈裟故在。後轉無塔供事。袈裟積有年歲。不復聞佛法。每到齋日。國王大臣無數人民。以香華幡蓋供養袈裟。轉相承續更相法效未曾有廢。後有國王。念言。先王及我敬事此衣。當得何福。為何等衣。莫有知者。佛國人來商販治生。以白王言。我國有王。名悅頭檀。生一聖子字為悉達。出家學道號名曰佛。身有三十二相。正著此衣。王聞歡喜。遣使請佛。商人言。若請佛者但燒香遙禮請之。即燒香薰請佛。愿佛明日。勞屈精神。香菸趣佛繞佛七匝。即于虛空化成華蓋。時佛乃笑。口氣光炎照無數剎。上升虛空與香共合。合成花蓋俱還入頂。阿難白佛。而此香菸從何方來。佛具告阿難。應時三千大千國土為大震動。彼國城門皆悉為金。箜篌樂器不鼓自鳴。婦女珠環皆悉作聲。百歲枯木更生。王大恐怖呼問人言。此何災怪。使我國動。商人白王。世尊所至之處先現善相。皆王功德之所致。王即踴躍。宣語臣民。燒香迎佛。王心願言
【現代漢語翻譯】 現代漢語譯本：他們的國家五穀豐登，家家戶戶都有剩餘的財富，就能得到五種福報。第一是長壽，第二是容顏更好，第三是德行感動四方，第四是無病並且精力充沛，第五是境內安定，內心常常喜悅。（出自《度無極集經》第三卷）
二王以袈裟供養佛陀，因此得到不退轉的果位。
過去有一位國王，用袈裟供養佛陀，因此發起了無上平等救度的意願。佛陀涅槃后，國王焚燒自己的身體，但是袈裟卻沒有被燒燬。於是國王收取佛陀的舍利建造佛塔，雖然國王的身體已經滅盡，但是袈裟仍然存在。後來逐漸沒有佛塔可以供奉，袈裟堆積了很多年，人們也不再聽聞佛法。每到齋戒日，國王、大臣和無數百姓，用香、花、幡、蓋來供養袈裟，互相傳承效仿，從未間斷。後來有一位國王，心想：『先王和我敬奉這件袈裟，應當得到什麼福報呢？這到底是什麼樣的衣服呢？』沒有人知道。這時有佛國的人來這裡經商，告訴國王說：『我的國家有一位國王，名叫悅頭檀（Yuetoutan），生了一個聖子，名字叫做悉達（Siddhartha），出家學道，號名為佛（Buddha），身上有三十二相，正穿著這件衣服。』國王聽了非常歡喜，派遣使者去迎請佛陀。商人說：『如果要迎請佛陀，只需要燒香遙遠地禮請他就可以了。』於是國王就燒香薰請佛陀，祈願佛陀明天能夠屈尊降臨。香菸飄向佛陀，圍繞佛陀七圈，然後在虛空中化成華蓋。這時佛陀笑了，口中吐出的光芒照亮了無數的剎土，上升到虛空與香氣融合，合成花蓋，又一起回到佛陀的頭頂。阿難（Ananda）問佛陀：『這香菸是從什麼地方來的？』佛陀詳細地告訴了阿難。當時三千大千世界發生了大震動，那個國家的城門都變成了金色，箜篌等樂器不用敲打自己發出聲音，婦女的珠環也都發出聲響，百年的枯木重新生長。國王非常害怕，呼喚詢問別人說：『這是什麼災禍怪事，使我的國家震動？』商人告訴國王說：『世尊（The World-Honored One）所到的地方，都會先出現吉祥的徵兆，這都是國王的功德所導致的。』國王聽了非常高興，宣告臣民，燒香迎接佛陀。國王心中祈願說：
【English Translation】 English version: Their country will have abundant harvests of the five grains, and every household will have surplus wealth. They will then obtain the five blessings: first, longevity; second, better complexion; third, virtue that moves in all directions; fourth, freedom from illness and increased strength; fifth, peace and tranquility within the territory, and constant joy in their hearts. (From the Third Volume of the Du Wu Ji Ji Jing)
Two kings, by offering a kasaya (袈裟, a Buddhist monastic robe) to the Buddha, attained the ground of non-retrogression.
In the past, there was a king who offered a kasaya to the Buddha, and thereby generated the intention of supreme and equal deliverance. After the Buddha entered parinirvana (般泥洹, the final nirvana), the king burned his own body, but the kasaya was not burned. So the king collected the Buddha's sarira (舍利, relics) and built a pagoda. Although the king's body had been extinguished, the kasaya remained. Later, there was gradually no pagoda to make offerings to, and the kasaya accumulated for many years, and people no longer heard the Dharma. Every fast day, the king, ministers, and countless people would offer incense, flowers, banners, and canopies to the kasaya, passing it down and imitating each other, never ceasing. Later, there was a king who thought, 'The former king and I revered this robe, what blessings should we obtain? What kind of robe is this?' No one knew. At this time, people from a Buddha-country came to trade and make a living, and told the king, 'In my country, there is a king named Yuetoutan (悅頭檀), who gave birth to a holy son named Siddhartha (悉達), who left home to study the Way and is named Buddha (佛), with thirty-two marks on his body, and is wearing this robe.' The king was very happy and sent messengers to invite the Buddha. The merchants said, 'If you want to invite the Buddha, you only need to burn incense and remotely pay homage to him.' So the king burned incense to invite the Buddha, wishing that the Buddha would condescend to come tomorrow. The incense smoke went towards the Buddha, circling the Buddha seven times, and then transformed into a flower canopy in the void. At this time, the Buddha smiled, and the light emitted from his mouth illuminated countless ksetras (剎土, Buddha-fields), rising into the void and merging with the fragrance, forming a flower canopy, and returning together into the Buddha's crown. Ananda (阿難) asked the Buddha, 'From what direction did this incense smoke come?' The Buddha told Ananda in detail. At that time, the three thousand great thousand worlds shook greatly, the city gates of that country all turned into gold, the konghou (箜篌, a type of Chinese harp) and other musical instruments played themselves without being struck, the pearl rings of the women all made sounds, and hundred-year-old withered trees grew again. The king was very frightened and called out to ask others, 'What disaster or strange event is this that is causing my country to shake?' The merchants told the king, 'Wherever the World-Honored One (世尊) goes, auspicious signs will appear first, all of which are caused by the king's merits.' The king was very happy and announced to his ministers and people to burn incense to welcome the Buddha. The king prayed in his heart, saying:
。令我得如世尊侍者羅漢。王以袈裟奉上世尊。佛不能勝。下沒地中乃至下方無數佛剎。懸止空中。下剎菩薩白彼佛言。是袈裟從何所來。亦不墮地。佛言。須臾自當有應。釋迦文佛。教目連舍利弗等五百弟子行取袈裟。各盡神足都不能致。佛告文殊往取復不能勝。佛言。此袈裟。前世人持上先佛。發大道意。更無數世。復還屬王。今覆上我。中欲取證。愿為聲聞。是以袈裟故不可勝。所以者何。前意尊重則袈裟輕。后志於小故袈裟重。王聞佛教即自懺悔。我為國王。不欲令國內人愿處我位。若有此意。我謂之逆。佛為世尊。是故不敢愿求佛果。王及臣民皆發無上平等度意。袈裟自然于地踴出。王舉袈裟。擎以上佛。愿為十方一切蠕動。受此袈裟。便為說經。王及群臣皆立不退轉地(出折伏羅漢經)。
薩和達王佈施讓國后還為王三
過去劫時有大國王號薩和達(梁言一切施)施諸沙門及一切人不逆其意。異國婆羅門子少喪其父。獨與母姊弟居家甚貧苦。其母曰。今窮無自供。可往詣薩和達王乞丐。兒報母言。我今未有所知。先當學問然後乃行。母不許。兒先假貸索一兩金。可備一歲之糧。乃出家行學一歲來歸。母見逆問。汝詣薩和達王。兒復報母言。所學未通當復更學。母言。前金已盡。即復往至前所
【現代漢語翻譯】 現代漢語譯本：讓我像世尊的侍者羅漢一樣。國王用袈裟供奉世尊，佛陀也無法勝過它，袈裟沉入地中，甚至到達下方無數的佛剎，懸停在空中。下方的佛剎的菩薩問他們的佛說：『這袈裟是從哪裡來的？也不掉落到地上。』佛說：『稍後自然會有迴應。』釋迦文佛（Sakyamuni Buddha）讓目連（Maudgalyayana）、舍利弗（Sariputra）等五百弟子去取袈裟，他們各自用盡神通都無法拿到。佛告訴文殊（Manjusri）去取，文殊也無法勝過它。佛說：『這袈裟，前世有人拿著它供奉先前的佛，發了大道的意願，經過無數世，又回到國王手中，現在又供奉給我，心中想要證悟，希望成為聲聞（Sravaka）。因此這袈裟才無法勝過。』為什麼呢？因為前世的意願尊重，所以袈裟輕；後來的志向小，所以袈裟重。國王聽了佛的教誨，立刻懺悔說：『我身為國王，不希望國內的人希望取代我的位置。如果有人有這種想法，我認為這是叛逆。佛是世尊，所以我不敢希望求得佛果。』國王和臣民都發了無上平等度一切眾生的意願。袈裟自然從地裡涌出。國王舉起袈裟，高高地獻給佛，愿十方一切蠕動的眾生，都能接受這袈裟。佛便為他們說法。國王和群臣都立於不退轉地（Avivartaniya）。（出自《折伏羅漢經》） 薩和達王（Sarvadatta）佈施讓國后又三次成為國王 過去劫時，有一位大國王名叫薩和達（Sarvadatta，梁言一切施），他佈施給所有的沙門（Sramana）和所有人，不違揹他們的意願。有個異國的婆羅門（Brahmana）的兒子，年少時喪父，獨自與母親、姐姐和弟弟住在一起，生活非常貧困。他的母親說：『現在我們窮困潦倒，無法自給自足，可以去拜訪薩和達王乞討。』兒子回答母親說：『我現在還沒有學到什麼知識，應該先學習，然後再去。』母親不同意。兒子先借貸了一兩黃金，可以用來準備一年的糧食，然後出家去學習，一年後回來。母親見了他，責問他說：『你去了薩和達王那裡了嗎？』兒子又回答母親說：『所學的知識還沒有通達，應該再去學習。』母親說：『之前的金子已經用完了，就再去之前的地方吧。』
【English Translation】 English version: Let me be like the Arhat (one who is worthy) attendant of the World Honored One. The king offered the Kashaya (袈裟, monastic robe) to the World Honored One, but even the Buddha could not overcome it. The Kashaya sank into the ground, even reaching countless Buddha-lands below, and hung in the air. The Bodhisattvas (菩薩, enlightenment being) of the lower Buddha-lands asked their Buddha, 'Where did this Kashaya come from? And it does not fall to the ground.' The Buddha said, 'There will naturally be a response soon.' Sakyamuni Buddha (釋迦文佛) asked Maudgalyayana (目連), Sariputra (舍利弗), and five hundred other disciples to retrieve the Kashaya, but they all exhausted their supernatural powers and could not obtain it. The Buddha told Manjusri (文殊) to go and retrieve it, but Manjusri also could not overcome it. The Buddha said, 'This Kashaya, in a previous life, someone held it and offered it to a previous Buddha, making a great aspiration for the path. After countless lifetimes, it returned to the king's hands, and now it is offered to me again, desiring to attain enlightenment and hoping to become a Sravaka (聲聞, a disciple who attains enlightenment by hearing the teachings). Therefore, this Kashaya cannot be overcome.' Why? Because the intention of the previous life was respectful, so the Kashaya is light; the later aspiration is small, so the Kashaya is heavy. The king heard the Buddha's teachings and immediately repented, saying, 'As a king, I do not want the people of my country to wish to take my place. If anyone has such a thought, I consider it rebellious. The Buddha is the World Honored One, so I dare not hope to seek Buddhahood.' The king and his ministers all made the supreme aspiration to equally liberate all beings. The Kashaya naturally emerged from the ground. The king raised the Kashaya and offered it high to the Buddha, wishing that all sentient beings in the ten directions could receive this Kashaya. The Buddha then preached the Dharma for them. The king and his ministers all stood on the ground of non-retrogression (Avivartaniya). (From the Sutra of Subduing Arhats) King Sarvadatta (薩和達) relinquished his kingdom in charity and became king three times again. In a past kalpa (劫, eon), there was a great king named Sarvadatta (薩和達, meaning 'giver of all' in Liang Dynasty language), who gave to all the Sramanas (沙門, wandering ascetics) and all people, never refusing their requests. A Brahmana's (婆羅門, a member of the priestly class) son from a foreign country lost his father at a young age and lived in great poverty with his mother, sister, and younger brother. His mother said, 'Now we are poor and cannot support ourselves. We can go to King Sarvadatta to beg.' The son replied to his mother, 'I have not yet learned anything. I should study first, and then go.' The mother disagreed. The son first borrowed one or two taels of gold, which could be used to prepare food for a year, and then left home to study. He returned after a year. His mother saw him and questioned him, 'Did you go to King Sarvadatta?' The son replied to his mother again, 'The knowledge I have learned is not yet thorough. I should study again.' The mother said, 'The previous gold is already used up. Just go to the previous place.'
貸家。貸一兩金。金主語兒。汝前取金既未還我。若復欲索。卿母及姊皆將上券爾乃可得。若至時不畢以為奴婢。便作券取歸以付其母。復舍家學。復經一年。所知粗備欲歸。詣薩和達王。道中為債主所牽。及母姊弟將歸鎖系。婆羅門子語債主言。卿今系我終年無益。不如放我往詣薩和達王。乞丐得物相償。其主令去。時異國興兵。取薩和達王。王聞自念。人命短促會歸無常。我少好佈施。慈忍無傷不欲復與彼國共相拒逆。所以者何。但不須為備。亦勿恐怖。但且嚴出迎逆作禮恭敬承事。受其敕令使逾於我。諸臣白王。他國入界云何不備。王默然不應。如是至三。王言。不須拒逆。如我前言。諸臣奉旨。王言大善。各自安家慎莫勞擾。其王夜半即脫印綬默亡而去。彼王入國即領王位。便募索薩和達。其賞甚重。王出國行五百餘里遙見一婆羅門子。二人相逢。王問。卿今欲何所至。答曰。欲詣薩和達。我少小失父。居家甚貧窮。以母及姊弟。持行質債。欲乞丐贖之。並得自濟。王言。我是薩和達。有他國王欲得我國。不欲傷害是以避之。婆羅門子躄地大泣。不能自勝。王便諫曉使起不須復啼。所求索者今當相與。婆羅門子言。王今失國。當持何等以相濟乞。王便報言。彼國王來見募甚重。卿今可截我頭持往與之。在所求
【現代漢語翻譯】 現代漢語譯本 某人（貸家）向人借了一兩黃金（貸一兩金）。金主對他說（金主語兒）：『你之前借的黃金還沒還我（汝前取金既未還我），如果還想再借（若復欲索），就把你母親和姐姐的賣身契拿來（卿母及姊皆將上券），這樣才可以借給你（爾乃可得）。如果到期還不上（若至時不畢），她們就要做奴婢（以為奴婢）。』於是做了借據拿回家交給了他的母親（便作券取歸以付其母）。 後來他又離家去學習（復舍家學），過了一年（復經一年），學得差不多了（所知粗備），想要回家（欲歸），就去薩和達王（薩和達王）那裡。路上被債主抓住了（道中為債主所牽），連同他的母親、姐姐和弟弟都被抓回去鎖了起來（及母姊弟將歸鎖系）。 婆羅門（婆羅門子）對債主說：『你現在綁著我（卿今系我），一年到頭也沒什麼用（終年無益），不如放我去薩和達王那裡（不如放我往詣薩和達王），乞討些東西來償還你（乞丐得物相償）。』債主就放他走了（其主令去）。 當時，外國發兵攻打（時異國興兵），攻取了薩和達王的國家（取薩和達王）。薩和達王聽說了這件事，心想（王聞自念）：『人的生命短暫（人命短促），終究會歸於無常（會歸無常）。我平時喜歡佈施（我少好佈施），慈悲忍讓，不傷害他人（慈忍無傷），不想再和那個國家對抗（不欲復與彼國共相拒逆）。』 『所以不需要準備防禦（所以者何，但不須為備），也不要驚慌（亦勿恐怖），只要恭敬地出去迎接（但且嚴出迎逆），行禮，恭敬地侍奉他們（作禮恭敬承事），接受他們的命令，比對待我還要恭敬（受其敕令使逾於我）。』 大臣們對國王說：『外國軍隊已經進入國境（他國入界），怎麼能不準備防禦呢（云何不備）？』國王沉默不語（王默然不應），這樣說了三次（如是至三）。國王說：『不需要抵抗（王言，不須拒逆），就像我之前說的那樣（如我前言）。』大臣們遵從了國王的旨意（諸臣奉旨）。國王說：『很好（王言大善），各自安守家園，不要驚慌騷動（各自安家慎莫勞擾）。』 那個國王在半夜就脫下印綬（其王夜半即脫印綬），悄悄地逃走了（默亡而去）。敵國的國王進入國都，就佔據了王位（彼王入國即領王位），於是懸賞捉拿薩和達王（便募索薩和達），賞金非常豐厚（其賞甚重）。 薩和達王逃出國都走了五百多里路（王出國行五百餘里），遠遠地看見一個婆羅門（遙見一婆羅門子）。兩人相遇（二人相逢），國王問：『你現在想去哪裡（卿今欲何所至）？』婆羅門回答說：『我想去薩和達王那裡（答曰，欲詣薩和達）。我從小就失去了父親（我少小失父），家裡非常貧窮（居家甚貧窮），把母親、姐姐和弟弟都抵押了出去（以母及姊弟，持行質債），想乞討些錢來贖回他們（欲乞丐贖之），並能讓自己生活下去（並得自濟）。』 國王說：『我就是薩和達（王言，我是薩和達）。有別的國王想要得到我的國家（有他國王欲得我國），我不想傷害百姓，所以才逃避（不欲傷害是以避之）。』婆羅門聽了，跌倒在地，大哭起來，不能自已（婆羅門子躄地大泣，不能自勝）。國王就勸慰開導他，讓他起來，不要再哭了（王便諫曉使起不須復啼）。『你所要求的（所求索者），我現在就給你（今當相與）。』婆羅門說：『您現在已經失去了國家（王今失國），拿什麼來救濟我呢（當持何等以相濟乞）？』國王就回答說：『那個國王來懸賞捉拿我，賞金非常豐厚（王便報言，彼國王來見募甚重）。你現在可以砍下我的頭，拿去給他（卿今可截我頭持往與之），你所要求的（在所求）。』
【English Translation】 English version A certain person (Daijia) borrowed one tael of gold (Dai yi liang jin) from someone. The gold owner said to him (Jin zhu yu er): 'You haven't returned the gold you borrowed before (Ru qian qu jin ji wei huan wo). If you want to borrow again (Ruo fu yu suo), you must bring the deeds of sale for your mother and sister (Qing mu ji zi jie jiang shang quan) so that you can borrow it (er nai ke de). If you can't repay it by the deadline (Ruo zhi shi bu bi), they will become slaves (yi wei nu bi).' So he made a note and took it home to his mother (bian zuo quan qu gui yi fu qi mu). Later, he left home to study (Fu she jia xue). After a year (Fu jing yi nian), he had learned almost everything (Suo zhi cu bei) and wanted to go home (Yu gui), so he went to King Sārvadatta (Sārvadatta wang). On the way, he was caught by the creditor (Dao zhong wei zhai zhu suo qian), and his mother, sister, and brother were all taken back and locked up (Ji mu zi di jiang gui suo xi). The Brahmin (Poluomen zi) said to the creditor: 'It is useless for you to tie me up now (Qing jin xi wo) all year round (zhong nian wu yi). It is better to let me go to King Sārvadatta (Bu ru fang wo wang yi Sārvadatta wang) and beg for something to repay you (Qi gai de wu xiang chang).' The creditor let him go (Qi zhu ling qu). At that time, a foreign country sent troops to attack (Shi yi guo xing bing) and captured the country of King Sārvadatta (Qu Sārvadatta wang). When King Sārvadatta heard about this, he thought to himself (Wang wen zi nian): 'Human life is short (Ren ming duan cu) and will eventually return to impermanence (Hui gui wu chang). I usually like to give alms (Wo shao hao bu shi), be compassionate and tolerant, and not harm others (Ci ren wu shang). I don't want to fight against that country anymore (Bu yu fu yu bi guo gong xiang ju ni).' 'So there is no need to prepare defenses (Suo yi zhe he, dan bu xu wei bei), and don't panic (Yi wu kong bu). Just go out to meet them respectfully (Dan qie yan chu ying ni), salute, serve them respectfully (Zuo li gong jing cheng shi), accept their orders, and be more respectful than to me (Shou qi chi ling shi yu yu wo).' The ministers said to the king: 'Foreign troops have entered the country (Ta guo ru jie). How can we not prepare defenses (Yun he bu bei)?' The king was silent (Wang mo ran bu ying). This was said three times (Ru shi zhi san). The king said: 'There is no need to resist (Wang yan, bu xu ju ni), just as I said before (Ru wo qian yan).' The ministers obeyed the king's orders (Zhu chen feng zhi). The king said: 'Very good (Wang yan da shan). Each of you should stay in your homes and not panic or disturb (Ge zi an jia shen mo lao rao).' That king took off his seal in the middle of the night (Qi wang ye ban ji tuo yin shou) and fled quietly (Mo wang er qu). The king of the enemy country entered the capital and took the throne (Bi wang ru guo ji ling wang wei), so he offered a reward for the capture of King Sārvadatta (Bian mu suo Sārvadatta), and the reward was very generous (Qi shang shen zhong). King Sārvadatta fled the capital and walked more than five hundred li (Wang chu guo xing wu bai yu li), and saw a Brahmin in the distance (Yao jian yi Poluomen zi). The two met (Er ren xiang feng). The king asked: 'Where do you want to go now (Qing jin yu he suo zhi)?' The Brahmin replied: 'I want to go to King Sārvadatta (Da yue, yu yi Sārvadatta). I lost my father when I was young (Wo shao xiao shi fu), and my family is very poor (Ju jia shen pin qiong). I have mortgaged my mother, sister, and brother (Yi mu ji zi di, chi xing zhi zhai). I want to beg for some money to redeem them (Yu qi gai shu zhi), and be able to support myself (Bing de zi ji).' The king said: 'I am Sārvadatta (Wang yan, wo shi Sārvadatta). Another king wants to get my country (You ta guo wang yu de wo guo). I don't want to hurt the people, so I fled (Bu yu shang hai shi yi bi zhi).' When the Brahmin heard this, he fell to the ground and cried loudly, unable to control himself (Poluomen zi bi di da qi, bu neng zi sheng). The king comforted and enlightened him, told him to get up and stop crying (Wang bian jian xiao shi qi bu xu fu ti). 'What you ask for (Suo qiu suo zhe), I will give you now (Jin dang xiang yu).' The Brahmin said: 'You have now lost your country (Wang jin shi guo). What can you use to help me (Dang chi he deng yi xiang ji qi)?' The king replied: 'That king came to offer a reward for my capture, and the reward is very generous (Wang bian bao yan, bi guo wang lai jian mu shen zhong). You can cut off my head now and take it to him (Qing jin ke jie wo tou chi wang yu zhi). Whatever you ask for (Zai suo qiu).'
索皆可得也。於是婆羅門子即說偈言。
世間殺父母 命盡墮泥犁 今若加害王 其罪等無異 我今實不忍 加惡于大王 寧今身命盡 終不造逆意
薩和達王。復語婆羅門子言。卿若不欲取我頭者。便可截我鼻耳送之。不復中王故也。婆羅門子言。亦所不忍。王曰。縛送亦可。婆羅門子曰。能知彼王無所危害。於是王與婆羅門子相將共還。臨至國二十餘里。王言。卿可縛我。婆羅門子乃縛王。一國人民男女大小莫不啼哭崩絕。劇喪父母前詣宮門。諸臣即入。白彼王曰。前募薩和達者已為婆羅門子所縛送。今在宮門。彼王即言。便促現之。一切臣民見薩和達王。無不僻地而啼泣者。彼劫人王亦復淚出。而問諸臣。汝輩何以皆啼。諸臣白言。我等見薩和達王。棄國與王。復持身施與婆羅門子。所作不悔是故啼耳。彼劫人王聞諸臣民各各說是。即便躄地而大啼泣不能自勝。即問婆羅門子。汝本那得是王。婆羅門子答王言。我實貧窮。以母姊弟行用質債。聞此薩和達王大好佈施故。從遠來欲乞丐還贖母姊弟得自濟活。于道中逢之共相問勞。薩和達王而語我言。我今棄國以與他王。無以相乞。我時愁憂酷毒無賴。時薩和達王。便教我擷取其頭送來與王。我時不敢。復令我擷取鼻耳送之。我復不肯。遂
【現代漢語翻譯】 現代漢語譯本： 一切都可以得到。於是婆羅門子就說了這首偈語：
『世間殺害父母的人，壽命終結後會墮入泥犁（地獄）。 現在如果加害於大王，那罪過和殺害父母沒有區別。 我實在不忍心，對大王做出惡事。 寧願現在身死命盡，也終究不做這種違逆的事情。』
薩和達王（Sāhé dá wáng）又對婆羅門子說：『你如果不願意取我的頭，那就砍下我的鼻子和耳朵送去，這樣我就不能再做國王了。』婆羅門子說：『我也實在不忍心。』國王說：『綁著送去也可以。』婆羅門子說：『能確保那位國王不會傷害您嗎？』於是國王和婆羅門子一起回去。快到國都還有二十多里路時，國王說：『你可以綁我了。』婆羅門子就綁了國王。全國人民，無論男女老少，沒有不哭泣昏厥的，像死了父母一樣。他們來到宮門前。各位大臣立刻進去稟告那位國王說：『之前懸賞捉拿薩和達王（Sāhé dá wáng）的人，已經被婆羅門子綁著送來了，現在就在宮門外。』那位國王立刻說：『快讓他進來！』所有臣民見到薩和達王（Sāhé dá wáng），沒有不趴在地上哭泣的。那位劫奪王位的國王也流下了眼淚，問各位大臣：『你們為什麼都哭泣？』各位大臣回答說：『我們看到薩和達王（Sāhé dá wáng）放棄國家獻給大王，又要把自己的身體獻給婆羅門子，所作所為沒有後悔，所以才哭泣。』那位劫奪王位的國王聽到臣民們這樣說，就癱倒在地，大聲哭泣，不能自已。他立刻問婆羅門子：『你原本是怎麼得到這位國王的？』婆羅門子回答國王說：『我實在貧窮，用母親、姐姐和弟弟做抵押借債來維持生計。聽說這位薩和達王（Sāhé dá wáng）非常喜歡佈施，所以從遠方趕來，想要乞討一些錢財，好贖回我的母親、姐姐和弟弟，得以自救。在路上遇到他，互相問候。薩和達王（Sāhé dá wáng）對我說，他現在已經把國家獻給別的國王，沒有什麼可以施捨給我。我當時愁苦萬分，非常無奈。這時薩和達王（Sāhé dá wáng）就教我砍下他的頭送來給大王。我當時不敢。他又讓我砍下他的鼻子和耳朵送來，我還是不肯，於是……』
【English Translation】 English version: Everything can be obtained.' Then the Brahmin's son spoke this verse:
'In this world, those who kill their parents, will fall into Naraka (hell) when their lives end. If I harm the king now, the sin would be no different. I truly cannot bear to inflict evil upon the great king. I would rather have my life end now, than to ever commit such a rebellious act.'
King Sarvadatta (Sāhé dá wáng) then said to the Brahmin's son, 'If you do not wish to take my head, then you may cut off my nose and ears and send them. Then I will no longer be a king.' The Brahmin's son said, 'I also cannot bear to do that.' The king said, 'Binding and sending me is also acceptable.' The Brahmin's son said, 'Can you be sure that the king will not harm you?' Thereupon, the king and the Brahmin's son went back together. When they were about twenty li (a Chinese unit of distance) away from the capital, the king said, 'You may bind me now.' The Brahmin's son then bound the king. All the people of the country, men, women, old and young, without exception, wept and fainted, as if they had lost their parents. They went before the palace gate. The ministers immediately went in and reported to that king, saying, 'The one who was sought after with a reward, Sarvadatta (Sāhé dá wáng), has been bound and sent by the Brahmin's son, and is now outside the palace gate.' That king immediately said, 'Bring him in quickly!' All the ministers and people, upon seeing King Sarvadatta (Sāhé dá wáng), without exception, prostrated on the ground and wept. The king who had seized the throne also shed tears, and asked the ministers, 'Why are you all weeping?' The ministers replied, 'We see that King Sarvadatta (Sāhé dá wáng) has given up his kingdom to you, and is now offering his body to the Brahmin's son, without any regrets for what he has done, and that is why we are weeping.' When the king who had seized the throne heard the ministers and people say this, he collapsed to the ground, weeping loudly and uncontrollably. He immediately asked the Brahmin's son, 'How did you originally obtain this king?' The Brahmin's son replied to the king, 'I am truly poor, and I have mortgaged my mother, sister, and brother to borrow money to make a living. I heard that this King Sarvadatta (Sāhé dá wáng) is very fond of giving alms, so I came from afar, wanting to beg for some money to redeem my mother, sister, and brother, so that I could save myself. On the road, I met him, and we greeted each other. King Sarvadatta (Sāhé dá wáng) told me that he has now given his kingdom to another king, and has nothing to give me. At that time, I was extremely distressed and helpless. Then King Sarvadatta (Sāhé dá wáng) taught me to cut off his head and send it to you. At that time, I did not dare. He then asked me to cut off his nose and ears and send them, but I still refused, so...'
相將還令縛送之。所問本末其實如此。于彼劫人王。聞婆羅門子所說。即復躄地涕淚。如言。告敕諸臣。促解王縛洗浴衣被著其印綬還立為王。即上坐領國如故。於是彼王即長跪叉手讚歎。而說偈言。
自在本國時 遙聞大王德 今來至於此 見尊逾所聞 巍巍積功德 譬若純金山 其力堅如是 無能動搖者 今見王所行 於世甚無雙 愿以國相還 並奉所居界 愿歸得本土 脩敬為臣禮 不復敢憍慢 事王如尊天
佛言。時王薩和達者我身是也。彼國王者舍利弗是也。婆羅門子調達是也。成我六波羅蜜。三十二相十種力滿諸功德。皆是調達恩。調達是我善知識。亦為善師(出佛說一切施主所行六度檀波羅蜜經)。
日難王棄國學道濟三種命四
昔摩天羅國。有王名日難。學通神明靡幽不睹。覺世非常曰。吾身當朽為世糞壞。何國之可保。捐榮棄樂服上法服。一缽食為足。稟沙門戒山林為居積三十年。樹邊有坑深三十丈。時有獵者馳騁尋鹿墮于坑中時有一烏一蛇。俱時驚殞體皆毀傷。仰天悲號有孤窮之音。道士愴然火照見之。涕泗交頸。臨坑告曰。汝等無憂吾將拔汝。即下長繩或銜或持。遂獲全命。俱時謝曰。吾等蒙道士仁惠無量。得睹天日。愿終斯身給眾所
【現代漢語翻譯】 現代漢語譯本
（他們）互相商議，還是把他捆起來送回去。所問的事情的來龍去脈，其實就是這樣。那位劫國的國王，聽了婆羅門子所說的話，就又一次跌倒在地，哭泣流淚，像這樣說道：『告訴各位大臣，趕快解開國王的束縛，給他洗浴，穿上衣服，戴上印綬，讓他恢復王位。』（於是）就讓他登上王位，治理國家，和原來一樣。於是那位國王就長跪合掌，讚歎（薩和達王），並且說了這樣的偈語： 『自在我的本國時，就遙遠地聽聞大王的德行； 如今來到這裡，見到您比聽說的還要高尚。 您巍峨地積累功德，就像純金的山一樣； 您的力量堅固如此，沒有人能夠動搖。 如今見到大王您的行為，在世上實在是無與倫比； 我願意把國家歸還給您，並且奉獻我所居住的疆界； 我希望能夠回到我的國土，以臣子的禮節來侍奉您； 不敢再有絲毫的驕慢，侍奉大王如同侍奉天神。』
佛說：『當時的薩和達王就是我的前身，那位國王就是舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一），婆羅門子就是提婆達多（Devadatta，釋迦牟尼佛的堂兄，以反對佛陀著稱）。成就我的六波羅蜜（六度，菩薩修行的六個方面：佈施、持戒、忍辱、精進、禪定、智慧），三十二相（佛陀所具有的三十二種殊勝的身體特徵），十種力（佛陀所具有的十種智慧力量），圓滿各種功德，都是提婆達多的恩德。提婆達多是我的善知識，也是我的善師。』（出自《佛說一切施主所行六度檀波羅蜜經》）
日難王捨棄國家學道以救濟三種生命
過去在摩天羅國，有一位國王名叫日難（Sūryaduḥkha）。他學識淵博，通曉神明，沒有什麼幽深之處是他看不透的。他覺悟到世事無常，說：『我的身體終將朽壞，變成世間的糞土，有什麼國家值得我保全呢？』於是他捨棄榮華和快樂，穿上出家人的法服，用一個缽乞食就感到滿足，接受了沙門（Śrāmaṇa，出家修行者）的戒律，以山林為住所，這樣過了三十年。樹邊有一個深三十丈的坑。當時有一個獵人，驅趕著追尋鹿，掉進了坑中，同時有一隻烏鴉和一條蛇，都同時受到驚嚇而墜落，身體都受到了損傷。它們仰天悲號，發出孤苦無依的聲音。道士（日難王）感到悲傷，用火光照看，眼淚和鼻涕都流了下來。他來到坑邊，告訴它們說：『你們不要憂愁，我將救拔你們。』於是他放下長繩，讓它們有的銜著，有的抓著，最終使它們都保全了性命。它們同時感謝道：『我們蒙受道士您無量的仁慈恩惠，得以重見天日。我們願意終身為您效勞，供給您的所需。』
【English Translation】 English version
They discussed among themselves and decided to bind him and send him back. The whole story of what was asked was actually like this. When the king of the robbed country heard what the Brahmin's son said, he fell to the ground again, weeping and shedding tears, saying, 'Tell all the ministers to quickly untie the king, bathe him, put on his clothes, and put on his seal, and restore him to the throne.' (So) he was enthroned and ruled the country as before. Then that king knelt down with his palms together, praised (King Sārvada), and spoke these verses: 'When I was in my own country, I heard of the great king's virtue from afar; Now that I have come here, seeing you is even more noble than what I heard. You majestically accumulate merits, like a mountain of pure gold; Your strength is so firm that no one can shake it. Now seeing your actions, O great king, they are truly unparalleled in the world; I am willing to return the country to you and offer the territory where I live; I hope to return to my homeland and serve you with the etiquette of a subject; I dare not be arrogant in the slightest, serving the king as if serving a god.'
The Buddha said, 'The King Sārvada at that time was my former body, that king was Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), and the Brahmin's son was Devadatta (Śākyamuni Buddha's cousin, known for opposing the Buddha). Achieving my Six Pāramitās (the six perfections, the six aspects of a Bodhisattva's practice: generosity, discipline, patience, diligence, concentration, and wisdom), the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha), the ten powers (the ten wisdom powers of a Buddha), and perfecting all kinds of merits, are all thanks to Devadatta. Devadatta is my good friend and also my good teacher.' (From the Sutra on the Six Perfections of Giving Practiced by All Donors as Spoken by the Buddha)
King Sūryaduḥkha Abandons His Kingdom to Study the Path and Save Three Lives
In the past, in the country of Matenara, there was a king named Sūryaduḥkha. He was learned and understood the divine, and there was nothing profound that he could not see through. He realized the impermanence of the world and said, 'My body will eventually decay and become the filth of the world. What country is worth preserving?' So he abandoned glory and pleasure, put on the robes of a renunciate, and was content with begging for food with a bowl. He received the precepts of a Śrāmaṇa and lived in the mountains and forests for thirty years. Beside a tree, there was a pit thirty fathoms deep. At that time, a hunter, chasing after a deer, fell into the pit. At the same time, a crow and a snake were startled and fell in as well, and their bodies were injured. They cried out to the sky, making sounds of loneliness and helplessness. The ascetic (King Sūryaduḥkha) felt compassion and shone a light to see them, tears and mucus flowing down. He came to the edge of the pit and told them, 'Do not worry, I will rescue you.' So he lowered a long rope, and they held on to it with their mouths or hands, and eventually he saved their lives. They thanked him at the same time, saying, 'We have received immeasurable kindness and grace from you, ascetic, and have been able to see the light of day again. We are willing to serve you for the rest of our lives and provide for your needs.'
乏。道士曰。吾為國王。國大民多宮寶婇女諸國為上。愿即響應何求不得。吾以國為怨六塵為六劍。常截吾身。六箭射吾體。因此六邪。轉受三塗。酷烈難忍吾甚厭之。故捐國為沙門。愿獲佛道開化群生令還本元。豈但汝等三命而已乎。各還舊居見汝所親。令受三自歸無違佛教。獵者曰。我處世有年嘗睹善人。無有若佛弟子者。恕己濟眾隱不揚名。若道士有乏愿至吾家乞微供養。烏曰。吾名缽。道士有難愿呼吾名。吾當馳詣。蛇曰。吾名長。若道士有患。愿呼吾名必來報恩。辭畢各退。他日道士之獵者舍。獵者遙見其來。告妻曰。彼不祥之人來。吾敕汝。為饌徐設之。彼過日中不食。妻睹道士。覲而作色詭留設食虛談過中。道士退而還山。睹烏呼名曰缽。烏問曰。自何來耶。答曰獵者所來。烏曰已食乎。曰彼設未辦日已過中不待而退。烏曰。兇咎之物難以慈濟。違仁背恩兇逆之人。吾無食飲以相供養。且留心坐。吾須臾飛往般遮國。睹王夫人臥首飾之中有明月珠。烏銜而還以奉道士。夫人寐寤求之不獲。即以上聞。王敕臣民。有得之者。賞金銀各千斤牛馬各千首。得不貢上罪及滅宗。道士以惠獵者。獵者縛考白王。曰。汝何從得。道士深惟。若言其主必一國烏死。此非佛弟子。默然受考杖楚千數。初不怨王亦不仇彼。
【現代漢語翻譯】 道士說：『我曾經是國王，國家廣大，人民眾多，宮殿里的美女如雲，在各國中堪稱首位。我想要什麼就能得到什麼。但我把國家看作是怨恨的根源，把六塵（色、聲、香、味、觸、法）看作是六把劍，它們 постоянно 砍傷我的身體。六根（眼、耳、鼻、舌、身、意）像六支箭，射穿我的身體。因為這六種邪惡，我將不斷地在三惡道（地獄、餓鬼、畜生）中輪迴，遭受極其殘酷的痛苦，我對此深感厭惡。所以，我放棄了王位，出家為沙門（出家修道的人），希望能夠證得佛道，開化眾生，使他們迴歸本源。難道僅僅是爲了救你們三條性命嗎？你們各自回到原來的地方，去見你們的親人，讓他們接受三自歸（皈依佛、皈依法、皈依僧），不要違背佛教的教誨。』獵人說：『我活了這麼多年，曾經見過許多善人，但沒有誰能比得上佛的弟子。他們寬恕自己，救濟大眾，默默行善而不張揚名聲。如果道士您有什麼需要的，請到我家來，我會盡我所能供養您。』烏鴉說：『我的名字叫缽，道士您如果遇到困難，請呼喚我的名字，我一定立刻趕來。』蛇說：『我的名字叫長，如果道士您有什麼疾病，請呼喚我的名字，我一定會來報恩。』說完，它們各自離開了。 過了些日子，道士去了獵人的家。獵人遠遠地看見他來了，就告訴妻子說：『那個不吉祥的人來了。我告訴你，準備飯菜要慢慢地做。他過了中午就不吃飯了。』妻子看見道士，臉上露出不悅的神色，假意挽留他，準備飯菜也很慢，故意拖延到過了中午。道士只好離開了，回到山裡。他看見烏鴉，呼喚它的名字說：『缽。』烏鴉問：『你從哪裡來？』道士回答說：『從獵人家裡來。』烏鴉問：『你吃飯了嗎？』道士說：『他們準備飯菜還沒有做好，就已經過了中午，我沒有等就離開了。』烏鴉說：『兇惡的東西難以用慈悲來救濟，他們違背仁義，背棄恩情，是兇惡逆反的人。我不會提供食物給他們。你先在這裡休息，我一會兒飛到般遮國，看到國王夫人的首飾中有一顆明月珠。』烏鴉銜著明月珠回來獻給道士。夫人睡醒后，尋找明月珠沒有找到，就稟告了國王。國王命令臣民，有找到明月珠的，賞賜金銀各千斤，牛馬各一百頭。如果找到而不上交，罪及滅族。道士想把明月珠送給獵人，獵人卻把他捆綁起來拷問，然後報告給國王說：『你是從哪裡得到的？』道士心裡想，如果說出烏鴉的名字，必定會導致全國的烏鴉被殺。這不是佛弟子應該做的。於是，他默默地忍受拷打，被打了幾千棍，始終沒有怨恨國王，也沒有仇恨獵人。
【English Translation】 The Taoist said, 'I was once a king. My country was vast, my people numerous, and the palace was filled with countless beautiful women, surpassing all other nations. I could have anything I desired. However, I regarded the kingdom as a source of resentment, and the six dusts (form, sound, smell, taste, touch, and dharma) as six swords, constantly cutting my body. The six senses (eye, ear, nose, tongue, body, and mind) are like six arrows, piercing my body. Because of these six evils, I would continuously transmigrate through the three evil realms (hell, hungry ghosts, and animals), enduring extremely cruel suffering, which I deeply loathed. Therefore, I abandoned the throne and became a Shramana (ascetic monk), hoping to attain Buddhahood, enlighten all beings, and lead them back to their original nature. Was it merely to save your three lives? Each of you should return to your former homes, visit your relatives, and encourage them to take refuge in the Three Jewels (Buddha, Dharma, and Sangha), without disobeying the Buddha's teachings.' The hunter said, 'I have lived for many years and have seen many virtuous people, but none can compare to the disciples of the Buddha. They forgive themselves, help others, and do good deeds silently without seeking fame. If you, Taoist, need anything, please come to my home, and I will offer you whatever I can.' The crow said, 'My name is Bo. If you, Taoist, encounter any difficulties, please call my name, and I will come immediately.' The snake said, 'My name is Chang. If you, Taoist, have any illness, please call my name, and I will surely come to repay your kindness.' After saying this, they each departed. Some days later, the Taoist went to the hunter's house. The hunter saw him coming from afar and told his wife, 'That unlucky person is coming. I tell you, prepare the food slowly. He doesn't eat after noon.' The wife saw the Taoist and showed displeasure on her face, pretending to invite him to stay, preparing the food very slowly, deliberately delaying until after noon. The Taoist had no choice but to leave and return to the mountain. He saw the crow and called its name, 'Bo.' The crow asked, 'Where are you coming from?' The Taoist replied, 'From the hunter's house.' The crow asked, 'Did you eat?' The Taoist said, 'They hadn't finished preparing the food, and it was already past noon, so I left without waiting.' The crow said, 'Evil things are difficult to save with compassion. They violate righteousness, betray kindness, and are wicked and rebellious people. I will not provide them with food. You rest here for a while, and I will fly to the Panchala kingdom and see a bright moon pearl among the queen's jewelry.' The crow took the bright moon pearl in its beak and returned to offer it to the Taoist. After the queen woke up from her nap, she searched for the bright moon pearl but could not find it, so she reported it to the king. The king ordered his subjects that anyone who found the bright moon pearl would be rewarded with a thousand catties of gold and silver and a hundred head of cattle and horses. If they found it but did not hand it over, their crime would be punishable by extermination of their clan. The Taoist wanted to give the bright moon pearl to the hunter, but the hunter tied him up and interrogated him, then reported to the king, 'Where did you get it?' The Taoist thought, if I reveal the crow's name, it will surely lead to the killing of all the crows in the country. This is not what a disciple of the Buddha should do. Therefore, he silently endured the torture, being beaten thousands of times, without ever resenting the king or hating the hunter.
如慈誓曰。令吾得佛度眾苦矣。王埋道士唯出其頭明日戮之。道士乃呼蛇曰長。蛇曰天下無知我名者。唯有道士耳。揚聲相呼必有以也。疾邁見道士。問曰。何由致此。道士乃說厥所由然。蛇流淚曰。道士仁慈天地之間尚與禍會。豈況無道誰將祐之乎。我將入宮咋殺太子。蛇以神藥與道士傅之即瘳。蛇夜入宮咋太子即絕。停屍三日令曰。有能活太子者。分國而治。載之山間歷道士邊過。道士曰。吾能活之。王聞心喜。道士以藥傅太子身。忽然語曰。吾那在斯。從者具陳所以。太子還宮鉅細喜舞分國惠之。道士一無所受。王悟曰。分國不受豈當盜哉。問何從獲珠。行高乃爾忽離斯患。道士具陳本末。王涕淚流面。告獵者曰。汝有勛於國。悉呼九親來。吾欲重賜之。親無鉅細皆詣宮門。王曰。不仁背恩惡之元首盡殺之矣。道士入山學道精進不倦。終生天上。時道士者我身是也。烏者秋露子是。蛇者阿難是。獵者調達是。妻者懷柈女子。是也(出摩國王經)。
仙豫王護法殺婆羅門五
昔閻浮提有大國王。名曰仙豫。愛重大乘其心純善。無有粗惡嫉妒慳吝。口常宣說愛語善語。身常攝護貧窮孤獨。佈施精進無有休廢。時世無佛聲聞緣覺。時王愛樂大乘方等經典。十二年中事婆羅門。供給所須過十二年。施安已訖
。即作是言。師等今應發三菩提心。婆羅門言。大王。菩提之性是無所有。大乘經典亦復如是。大王。云何乃欲令人同於虛空。王聞婆羅門誹謗方等。即斷其命。以是因緣不墮地獄。擁護攝持大乘經典。有如是力(出大涅槃經第十一卷)。
普明王誦般若偈得免班足王害六
昔天羅國王有一太子。欲登王位。一名班足。受外道羅陀師教。應取千王頭以祭蒙神然後登王位。已得九百九十九王。所少一王。即北行萬里得普明王。普明白班足言。愿聽我一日飯食沙門頂禮三寶。班足許之。普明即依過去七佛法。一日二時講般若波羅蜜八千偈竟。第一法師為王說偈。
劫燒終訖 乾坤洞然 須彌巨海 都為灰煬 天龍福盡 于中凋喪 二儀尚殞 國有何常 生老病死 輪轉無際 事與願違 憂悲為害 欲深禍重 瘡疣無外 三界皆苦 國有何賴 有本自無 因緣成諸 盛者必衰 實者必虛 眾生蠢蠢 都如幻居 聲響俱空 國土亦如 識神無形 假乘四蛇 無眼保養 以為樂車 形無常主 神無常家 形神尚離 豈有國耶
時普明王。與其眷屬得法眼空。王自證虛空等定聞法悟解。還至天羅國班足王所。告九百九十九王言。就命時到
【現代漢語翻譯】 現代漢語譯本：於是（國王）就說了這樣的話：『各位老師現在應當發起三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』婆羅門（Brahman）說：『大王，菩提的自性是空無所有的，大乘經典（Mahayana Sutra）也是這樣。大王，您怎麼想要讓人等同於虛空呢？』國王聽到婆羅門誹謗方等經典，就處死了他們。因為這個因緣，（國王）沒有墮入地獄，並且擁護攝持大乘經典，有這樣大的力量。（出自《大涅槃經》第十一卷）。
普明王誦般若偈得免班足王害
過去天羅國有一位太子，想要登上王位，名叫班足（Kalmasapada）。他接受外道羅陀（Radha）的教導，認為應該取一千個國王的頭顱來祭祀蒙神，然後才能登上王位。他已經得到了九百九十九個國王的頭顱，只差一個。於是向北走了萬里，得到了普明王（Prabha-ketu）。普明王告訴班足說：『希望允許我用一天的時間供養齋飯給沙門（sramana），頂禮三寶（Triratna）。』班足答應了他。普明王就依照過去七佛（Seven Buddhas of the Past）的法則，用一天的時間，分兩次講完了《般若波羅蜜》（Prajnaparamita）八千偈。第一位法師為國王說了偈頌：
『劫火燃燒終了，乾坤都燃燒起來，須彌山（Mount Sumeru）、大海 都化為灰燼。天龍（Naga）的福報享盡，在其中凋零喪亡。 天地尚且會殞滅，國家哪裡會有常存？生老病死 輪迴轉動沒有邊際，事與願違背，憂愁悲傷成為禍害。 慾望深重災禍也重，像瘡疣一樣沒有內外之分，三界（Trailokya）都是痛苦的， 國家有什麼可以依賴的？有本來就是無，因緣和合而成諸法。 興盛的必定衰敗，實在的必定虛空。眾生蠢蠢 都像在幻境中居住一樣，聲音和響動都是空虛的，國土也像這樣。 識神沒有形狀，假借乘坐四大毒蛇（Four Great Elements）。沒有眼睛卻要保養 把這當作快樂的車乘。形體沒有常住的主人，神識沒有常住的家。 形體和神識尚且會分離，哪裡會有國家呢？』
當時普明王和他的眷屬得到了法眼空。國王自己證得了虛空等定，聽聞佛法后開悟理解。之後回到天羅國班足王那裡，告訴九百九十九位國王說：『受刑的時候到了。』
【English Translation】 English version: Then (the king) spoke these words: 'Teachers, you should now generate the Bodhi-citta (anuttara-samyak-sambodhi-citta, the mind of unsurpassed complete enlightenment).' The Brahman (Brahman) said: 'Great King, the nature of Bodhi is devoid of all things, and so are the Mahayana Sutras. Great King, how can you want to make people equal to emptiness?' When the king heard the Brahman slander the Vaipulya Sutras, he executed them. Because of this cause, (the king) did not fall into hell, and he protected and upheld the Mahayana Sutras, having such great power. (From the Nirvana Sutra, Volume 11).
King Prabha-ketu Recites Prajna Gatha and Escapes King Kalmasapada's Harm
In the past, in the country of Tianluo, there was a prince who wanted to ascend the throne, named Kalmasapada. He received the teachings of the heretic Radha, who believed that he should take the heads of a thousand kings to sacrifice to the demon god, and then he could ascend the throne. He had already obtained the heads of nine hundred and ninety-nine kings, lacking only one. So he traveled ten thousand miles north and obtained King Prabha-ketu. King Prabha-ketu told Kalmasapada: 'I hope you will allow me to offer a meal to the Sramanas (sramana) and prostrate to the Three Jewels (Triratna) for one day.' Kalmasapada agreed. King Prabha-ketu then followed the Dharma of the Seven Buddhas of the Past and spent one day, in two sessions, finishing the eight thousand verses of the Prajnaparamita. The first Dharma master spoke the verses for the king:
'When the fire of the kalpa burns out, the universe is burned up, Mount Sumeru (Mount Sumeru) and the great sea are all turned to ashes. The blessings of the Nagas (Naga) are exhausted, and they wither and die in it. Even heaven and earth will perish, so where can a country be permanent? Birth, old age, sickness, and death revolve without end, things go against wishes, and sorrow and grief become harm. Deep desires bring heavy disasters, like sores without inside or outside, the Three Realms (Trailokya) are all suffering, what can a country rely on? Existence is originally non-existence, and all dharmas are formed by conditions. What flourishes must decline, and what is real must be empty. Sentient beings are foolish and live as if in an illusion, sounds and echoes are empty, and so is the country. The consciousness has no form, falsely riding the Four Great Elements. Without eyes, it must be maintained taking this as a happy vehicle. The body has no permanent master, and the spirit has no permanent home. The body and spirit will separate, so where can there be a country?'
At that time, King Prabha-ketu and his family attained the Dharma Eye of Emptiness. The king himself attained the Samadhi of Emptiness, and after hearing the Dharma, he awakened and understood. Then he returned to King Kalmasapada in the country of Tianluo and told the nine hundred and ninety-nine kings: 'The time to be executed has arrived.'
人人皆應誦過去七佛仁王般若波羅蜜偈。班足問。誦何法。普明王即以上偈答王。王聞是法得空三昧。九百九十九王亦聞法已。皆證三空門定。時班足王極大歡喜。告諸王言。我為外道邪師所誤。非君等過。皆還本國。各各請法師。講般若波羅蜜名味句眾。時班足王以國付弟。出家為道證無生法忍。如十王地中說(出仁王般若經)。
阿阇世王從文殊解疑得於信忍七
阿阇世王白文殊師利言(普首童真經出白普首童真)唯愿加恩明且屈德就我宮食。答言以足可為供養。又佛法非以衣食故。王曰。當何以施之。答言。若深入微妙其事審諦。無所染污亦無所著。亦無所疑。亦無所畏難。又念諸法亦不念有無不念去來現在竟。又不當念一切可見者皆得加哀。王曰。如所言悉法之所載無有異也。唯以身故當加哀受請。文殊言。且止。其道者非以是之故。若飲若食。若王不念有吾我壽命人。以念是者以得加哀(如此往反甚長文多不載)王大歡喜問。有幾人。舍利弗言。五百人。可悉令于宮食。還城敕辦百味之食治其殿上。施諸幢幡帷帳華蓋。以華布地悉以香薰。設五百高床。宮城市裡皆悉掃除。布以華香人民奉迎。文殊如申臂頃便到東方。過八萬二千佛土。佛號常名聞。其佛字惟凈首。今現在世。有眾菩薩更無異道
【現代漢語翻譯】 現代漢語譯本 人人皆應誦過去七佛仁王般若波羅蜜偈（過去七佛所說的《仁王般若波羅蜜經》中的偈頌）。班足王問：『誦持什麼法？』普明王就用以上偈頌回答班足王。班足王聽聞此法后，證得了空三昧（證悟空性的禪定）。九百九十九位國王也聽聞此法后，都證得了三空門定（三種體悟空性的禪定）。當時班足王非常歡喜，告訴各位國王說：『我被外道邪師所迷惑，不是各位的過錯。』各位都回到自己的國家，各自請法師講解《般若波羅蜜經》的名、味、句、眾（經文的各個部分）。當時班足王將王位傳給弟弟，出家修道，證得了無生法忍（對諸法不生不滅的深刻體悟）。如《十王地經》中所說（出自《仁王般若經》）。
阿阇世王從文殊菩薩處解除疑惑，獲得了信忍（對佛法的堅定信念）。
阿阇世王對文殊師利菩薩（智慧的象徵）說（出自《普首童真經》）：『希望您能施恩，降低您的身份，到我的宮殿中接受供養。』文殊菩薩回答說：『僅僅用食物就可以作為供養嗎？而且佛法並非因為衣食的緣故。』阿阇世王問：『那應該用什麼來佈施呢？』文殊菩薩回答說：『如果深入微妙的佛法，對事情審慎諦觀，做到無所染污，也無所執著，也無所懷疑，也無所畏懼。而且念及諸法，也不念及有無，不念及過去、未來、現在。又不應當念及一切可見之物，這樣才能得到加哀（佛菩薩的慈悲）。』阿阇世王說：『如您所說，一切都符合佛法的教導，沒有差異。只是因為我自身的原因，希望您能接受我的邀請。』文殊菩薩說：『且慢。修道之人並非因為這些緣故。無論是飲用還是食用。如果大王不念及有我、壽命、人，以這樣的心念才能得到加哀。』（如此往復，文辭很長，此處省略）阿阇世王非常歡喜，問：『有多少人？』舍利弗（智慧第一的佛陀弟子）回答說：『五百人。』阿阇世王命令在宮中準備百味飲食，裝飾宮殿，施捨各種幢幡、帷帳、華蓋，用鮮花鋪地，用香薰染。設定五百張高床。宮殿、城市、街道都打掃乾淨，鋪上鮮花和香，人民恭敬迎接。文殊菩薩如伸臂頃刻間便到達東方，經過八萬二千佛土，那裡有一尊佛，佛號常名聞（佛的名號恒常被聽聞），其佛土名為惟凈首（只有清凈的開端），現在還在世。那裡有眾多菩薩，沒有其他外道。
【English Translation】 English version Everyone should recite the Gatha (verse) of the Prajnaparamita (Perfection of Wisdom) of the Seven Past Buddhas from the Benevolent Kings Sutra. King Banjzu asked: 'What Dharma (teachings) should be recited?' King Puming then answered King Banjzu with the above Gatha. After hearing this Dharma, King Banjzu attained the Empty Samadhi (meditative state of emptiness). The nine hundred and ninety-nine kings also attained the Samadhi of the Three Empty Gates (three aspects of emptiness) after hearing the Dharma. At that time, King Banjzu was extremely delighted and told the kings: 'I was misled by heretical teachers of external paths, it is not your fault.' All of you should return to your respective countries and invite Dharma masters to explain the names, flavors, phrases, and assemblies of the Prajnaparamita Sutra. At that time, King Banjzu entrusted the kingdom to his younger brother, renounced his home to cultivate the Way, and attained the Non-Origination Dharma-Endurance (acceptance of the non-arising nature of phenomena). As described in the Sutra of the Ten Kings' Lands (from the Benevolent Kings Prajna Sutra).
King Ajatasatru (a king who initially opposed the Buddha but later became a devout follower) obtained the Endurance of Faith (firm belief in the Dharma) from Manjusri (Bodhisattva of Wisdom) after resolving his doubts.
King Ajatasatru said to Manjusri Bodhisattva (from the Universal Head Pure Youth Sutra): 'I hope you will bestow your grace, lower your dignity, and come to my palace to accept offerings.' Manjusri Bodhisattva replied: 'Is food alone sufficient as an offering? Moreover, the Buddhadharma (Buddha's teachings) is not for the sake of clothing and food.' King Ajatasatru asked: 'Then what should be given as alms?' Manjusri Bodhisattva replied: 'If one deeply enters the subtle Dharma, carefully contemplates things, and achieves non-attachment, non-clinging, non-doubt, and non-fear. Moreover, contemplating all Dharmas without contemplating existence or non-existence, without contemplating past, future, or present. And one should not contemplate all visible things, only then can one receive compassion (from Buddhas and Bodhisattvas).' King Ajatasatru said: 'As you say, everything is in accordance with the Dharma, there is no difference. It is only because of myself that I hope you will accept my invitation.' Manjusri Bodhisattva said: 'Wait. Those who cultivate the Way do not do so for these reasons. Whether it is drinking or eating. If the King does not contemplate self, life, or person, with such a thought can one receive compassion.' (This exchange is very long, so it is omitted here) King Ajatasatru was very happy and asked: 'How many people are there?' Sariputra (foremost in wisdom among the Buddha's disciples) replied: 'Five hundred people.' King Ajatasatru ordered that hundreds of flavors of food be prepared in the palace, the palace be decorated, and various banners, curtains, and canopies be offered, the ground be covered with flowers, and incense be burned. Five hundred high seats were set up. The palace, city, and streets were all cleaned, covered with flowers and incense, and the people respectfully welcomed them. Manjusri Bodhisattva arrived in the east in the time it takes to stretch out an arm, passing through eighty-two thousand Buddha lands. There is a Buddha there named Constant Fame Heard (the Buddha whose name is constantly heard), and his Buddha land is named Only Pure Beginning (only pure beginnings). He is currently in the world. There are many Bodhisattvas there, and no other heretical paths.
。其剎常轉阿惟越致法輪。其土常出三寶之聲。文殊白佛。愿盡令諸。菩薩到沙呵剎土。至阿阇世所食。佛言。欲行者行(出阿阇世王經上卷)王聞。文殊師利且到從菩薩二萬二千五百人。其比丘者五百人(普首童真經云二萬二千菩薩及諸聲聞)王自念。吾正作五百人具云何供當。應時天王名曰休息心。與尊閱叉名曰金毗。俱來與王相見曰。勿恐勿懅勿以為難。曰云何不難。報言。文殊者作漚和拘舍羅無極智慧。以功德光明具足而來。能以一飯與文殊等。若有三千大千一切人。索飯食者悉能飽之其食不盡。是二萬三千人何足為憂。文殊者其功德甚尊。而不可盡。王歡喜踴躍。將其伎樂自出奉迎俱時入宮。有一菩薩。名曰普視悉見。文殊敕三摩陀阿樓陀者。令嚴治其處可容來者。菩薩受教。四面視占則時悉辦。復有菩薩。名曰法來則得。敕令具床。于彈指頃有二萬三千床座種種莊嚴。菩薩聲聞皆悉就坐。王白文殊。所作供具甚少。愿忍須臾今更辦具。答言。所作已足勿復勞意。天王毗沙門。與家室僕從悉來而謁。皆恭事左右。釋提桓因。自與大夫人。名曰首耶。及與天女。皆持名香供養。散文殊及諸菩薩比丘僧上。諸菩薩等不以華香之所轉動。梵天。自化作年少婆羅門。姝美端正。住文殊之右侍而扇之。諸梵天子。悉扇
【現代漢語翻譯】 現代漢語譯本： 那個佛土經常運轉阿惟越致（不退轉）法輪，那個佛土經常發出佛、法、僧三寶的聲音。文殊菩薩對佛說：『希望全部讓菩薩們到娑婆世界，到阿阇世王進食的地方。』佛說：『想去的就去吧。』（出自《阿阇世王經》上卷）國王聽說文殊師利菩薩將要來到，隨從的菩薩有二萬二千五百人，比丘有五百人（《普首童真經》說有二萬二千菩薩以及各位聲聞）。國王自己想：『我準備的只有五百人的食物，怎麼夠供養呢？』當時天王，名叫休息心，與尊閱叉（夜叉），名叫金毗，一同來與國王相見，說：『不要害怕，不要恐懼，不要認為困難。』國王說：『為什麼不困難呢？』他們回答說：『文殊菩薩具有漚和拘舍羅（方便善巧）的無極智慧，以功德光明具足而來，能以一頓飯供養文殊菩薩等人。如果有三千大千世界所有的人，索要飯食，都能讓他們吃飽，食物不會用盡。這二萬三千人有什麼可擔心的呢？文殊菩薩的功德非常尊貴，是不可窮盡的。』國王歡喜踴躍，帶著他的樂隊親自出去迎接，一同進入王宮。有一位菩薩，名叫普視悉見，文殊菩薩命令三摩陀和阿樓陀，讓他們整理好地方，可以容納來者。菩薩接受命令，四面觀察占卜，立刻全部辦妥。又有一位菩薩，名叫法來則得，命令他準備床鋪，在彈指之間，就有二萬三千張床座，種種莊嚴。菩薩和聲聞都坐下了。國王對文殊菩薩說：『準備的供具很少，希望您能稍等片刻，我現在再去準備。』文殊菩薩回答說：『準備的已經足夠了，不要再費心了。』天王毗沙門，帶著家室僕從全部來拜見，都恭敬地侍立在左右。釋提桓因，親自與大夫人，名叫首耶，以及各位天女，都拿著名貴的香來供養，散在文殊菩薩以及各位菩薩比丘僧的身上。各位菩薩等不被華香所動。梵天，自己化作年輕的婆羅門，美麗端正，站在文殊菩薩的右邊為他扇扇子。各位梵天子，都扇
【English Translation】 English version: That Buddha-land constantly turns the wheel of Aviveyacca (non-retrogression) Dharma. That land constantly emits the sounds of the Three Jewels: Buddha, Dharma, and Sangha. Manjushri Bodhisattva said to the Buddha, 'May all the Bodhisattvas be allowed to go to the Saha world, to the place where King Ajatasattu takes his meals.' The Buddha said, 'Those who wish to go may go.' (From the first volume of the Ajatasattu Sutra) The king heard that Manjushri (Bodhisattva of wisdom) Bodhisattva was about to arrive, accompanied by 22,500 Bodhisattvas and 500 Bhikkhus (monks). (P'u Shou T'ung Chen Ching says there were 22,000 Bodhisattvas and various Sravakas (listeners)). The king thought to himself, 'I have only prepared food for 500 people. How will I provide for them all?' At that time, a Deva-king (heavenly king) named Resting Heart, and a respected Yaksha (a type of spirit) named Kimpira, came to see the king and said, 'Do not be afraid, do not be alarmed, do not think it is difficult.' The king said, 'Why is it not difficult?' They replied, 'Manjushri Bodhisattva possesses the boundless wisdom of Oghrakushala (skillful means), and comes with the light of complete merit. He can provide a single meal for Manjushri Bodhisattva and the others. If all the people in the three thousand great thousand worlds were to ask for food, he could satisfy them all, and the food would not be exhausted. Why worry about these 23,000 people? Manjushri Bodhisattva's merit is extremely venerable and inexhaustible.' The king rejoiced and danced, and personally went out to greet them with his musicians, and they entered the palace together. There was a Bodhisattva named Universally Seeing All. Manjushri Bodhisattva ordered Samatha and Anuruddha to prepare a place that could accommodate the visitors. The Bodhisattvas received the order, and after observing and divining in all directions, they completed everything immediately. There was also a Bodhisattva named Dharma Comes and Obtains, who was ordered to prepare beds. In the snap of a finger, there were 23,000 beds, adorned in various ways. The Bodhisattvas and Sravakas all took their seats. The king said to Manjushri Bodhisattva, 'The prepared offerings are very few. I hope you can wait a moment while I prepare more.' Manjushri Bodhisattva replied, 'What has been prepared is sufficient. Do not trouble yourself further.' The Deva-king Vaishravana (guardian of the north), with his family and servants, all came to pay their respects, and respectfully stood on the left and right. Shakra Devanam Indra (ruler of the gods), personally with his great consort, named Shuye, and the heavenly maidens, all brought precious incense as offerings, scattering it on Manjushri Bodhisattva and the Sangha of Bodhisattvas and Bhikkhus. The Bodhisattvas were not moved by the flowers and incense. Brahma (creator god), transformed himself into a young Brahmin (priest), beautiful and upright, standing to the right of Manjushri Bodhisattva, fanning him. The Brahma-devas (gods of the Brahma realm) all fanned
諸菩薩比丘。阿耨達龍王。在虛空中而無見者。把持貫珠垂下若幡。八味香水從貫流降。人人之前皆有垂珠。水從中出悉給所須。王念會者而不持缽當何器食。時文殊言。菩薩者不赍缽行。而所食處缽自來手中。諸菩薩念缽。缽自飛來行伍而到。阿耨達王。皆自凈洗盛滿其水。諸龍婇女。皆擎持二萬三千缽。授諸菩薩人人手中。文殊謂王。可分佈飯食遍而不減故。文殊言。今為盡不。答言不盡。所以未盡者以有疑故。諸菩薩飯竟。擲缽虛空行列而住。亦不墮地亦不轉搖。王復問。缽云何住依何等。文殊言。是缽所住如王疑所住王復言。是缽亦無所住處。亦不在地。亦無所。依亦無處所。文殊言。如王狐疑亦無所住。諸法如缽無所住亦無所墮。飯事既訖。王取一床座。白文殊言。愿解我疑。答曰。若恒沙等佛不能為王說是狐疑。王時驚怖。從床而墮若大樹躄。摩訶迦葉謂王言。勿恐勿懼。所以者何。文殊入甚深漚和拘舍羅。徐徐而問。王言。恒邊沙等佛不能說我之所疑。文殊言。仁者謂從心因緣而可見。王曰。不用心生故可見佛。不生死與脫持是二事作佛。吾之狐疑恒邊沙等佛所不能說。所以者何。若人言。能以塵污虛空乃能為不。若有人言。能卻虛空之垢定能卻不。王言不能。文殊言。佛知諸法皆若虛空。所以者何。
脫于本故。亦不見諸法有本。若有說者王之狐疑非恒邊沙等佛之所能說。時王即得信忍。歡喜踴躍言。善哉善哉。解我狐疑。文殊曰。是為大疑屬所說法諸無有本何從得疑。王言。蒙此大恩而得小差。今我命盡不憂不至泥洹。文殊言。而王之所希望者是無有本。所以者何。諸法本泥洹故無所生。王則從坐起。取名㲲價直億百千撓繞文殊身。文殊身不現。㲲處於虛空中。但聞言說不見其形聞說如見。王自見疑以見諸法如所見。空中有聲謂王所見。便以㲲而與之。次坐菩薩名得上愿。王復持是㲲欲奉上之。得上愿言。求脫泥洹者。我不從是有所受。亦不受凡人所有。何以故。凡人者。謂有俗間事故而不受。亦不從求羅漢辟支佛者。有所受與者。無二心受者。亦無二心。故曰所受過於脫。王即以衣欲著菩薩上。忽然不現不復知處。但聞其音不見其形。說言。其所現身以衣與之。如是次第一一以衣與之皆悉不現。乃至床機坐處悉亦不現。但聞其音。言其所現者以衣與之。乃至五百聲聞皆亦不受。王熟思念。諸菩薩比丘僧悉亡。當以我衣與誰。自與中宮極大夫人。夫人時亦不現。王便以得三昧。不見諸色。亦不見女人。亦不見男子。乃至垣墻樹木室宅城郭。尚有餘念謂。有我身諸色識。悉止。復聞其音。如一切有所見當自見疑。
【現代漢語翻譯】 現代漢語譯本 『脫于本故（因為擺脫了根本）。亦不見諸法有本（也就不認為一切事物有其根本）。若有說者（如果有人說有根本），王之狐疑非恒邊沙等佛之所能說（那麼大王您的疑惑，即使是像恒河沙粒一樣多的佛也無法解釋）。』當時國王立刻獲得了信忍（對佛法的堅定信念和理解），歡喜踴躍地說：『善哉善哉（太好了，太好了）！解我狐疑（解開了我的疑惑）！』 文殊（Manjushri，文殊菩薩）說：『是為大疑屬所說法諸無有本何從得疑（正是因為您的大疑惑在於執著於事物有根本，而我所說的法是萬法皆無根本，那麼您又從何處產生疑惑呢）？』王言（國王說）：『蒙此大恩而得小差（承蒙如此大恩，我才稍有領悟），今我命盡不憂不至泥洹（現在我即使生命終結，也不再擔心不能達到涅槃了）。』 文殊言（Manjushri，文殊菩薩說）：『而王之所希望者是無有本（而大王您所希望的，正是那無有根本的境界）。所以者何（為什麼這麼說呢）？諸法本泥洹故無所生（因為一切事物的本質是涅槃，所以本來就沒有產生）。』王則從坐起（國王於是從座位上站起來），取名㲲價直億百千撓繞文殊身（拿出一種名為㲲的珍貴織物，價值億百千，想要纏繞文殊菩薩的身體）。文殊身不現（文殊菩薩的身體卻消失不見），㲲處於虛空中（織物懸浮在空中），但聞言說不見其形聞說如見（只能聽到文殊菩薩的聲音，卻看不到他的形體，但聽聞他的教誨就像親眼見到一樣）。 王自見疑以見諸法如所見（國王自己領悟到，應該像看待自己產生的疑惑一樣看待一切事物）。空中有聲謂王所見（空中傳來聲音，肯定了國王的領悟），便以㲲而與之（於是國王就把織物獻給那聲音）。次坐菩薩名得上愿（接下來坐在座位上的菩薩名叫得上愿）。王復持是㲲欲奉上之（國王又拿著織物想要獻給他）。 得上愿言（得上愿菩薩說）：『求脫泥洹者（尋求脫離涅槃的人），我不從是有所受（我不接受任何東西），亦不受凡人所有（也不接受凡人所擁有的東西）。何以故（為什麼呢）？凡人者（凡人），謂有俗間事故而不受（因為他們還有世俗的牽絆，所以我不能接受）。亦不從求羅漢辟支佛者（我也不接受阿羅漢和辟支佛的供養），有所受與者（因為接受和給予都意味著執著），無二心受者（沒有分別心的人才能接受供養），亦無二心（也沒有分別心）。故曰所受過於脫（所以說接受供養比脫離輪迴更難）。』 王即以衣欲著菩薩上（國王立刻拿著衣服想要披在菩薩身上）。忽然不現不復知處（菩薩忽然消失不見，不知道去了哪裡），但聞其音不見其形（只能聽到他的聲音，卻看不到他的形體），說言（聲音說）：『其所現身以衣與之（把衣服獻給那個顯現的身影吧）。』如是次第一一以衣與之皆悉不現（就這樣，國王依次把衣服獻給每一個顯現的身影，但他們都消失不見）。乃至床機坐處悉亦不現（甚至連床、桌子和座位也都消失不見），但聞其音（只能聽到他們的聲音），言其所現者以衣與之（說把衣服獻給那個顯現的身影吧）。 乃至五百聲聞皆亦不受（甚至連五百位聲聞弟子也都不接受）。王熟思念（國王仔細思考），諸菩薩比丘僧悉亡（所有的菩薩、比丘和僧人都消失了），當以我衣與誰（我應該把衣服給誰呢）？自與中宮極大夫人（不如給我的王后吧）。夫人時亦不現（這時王后也消失不見）。王便以得三昧（國王於是進入了三昧禪定），不見諸色（看不到任何顏色），亦不見女人（也看不到女人），亦不見男子（也看不到男人），乃至垣墻樹木室宅城郭（甚至連墻壁、樹木、房屋和城市都看不到了）。尚有餘念謂（還剩下最後一個念頭，那就是），有我身諸色識（還有我的身體、各種顏色和意識）。悉止（一切都停止了）。復聞其音（又聽到那個聲音），如一切有所見當自見疑（就像你看到的一切，都應該對你自己的見解產生懷疑）。』
【English Translation】 English version 'Having detached from the root, one also does not perceive that all dharmas have a root. If someone were to say they do, the King's doubts could not be resolved even by Buddhas as numerous as the sands of the Ganges.' At that moment, the King attained acceptance and forbearance, rejoicing and exclaiming, 'Excellent, excellent! You have resolved my doubts!' Manjushri (Manjushri, the Bodhisattva of Wisdom) said, 'This great doubt arises from attributing a root to all that is spoken of. Since all dharmas are without a root, from where does doubt arise?' The King said, 'Having received this great kindness, I have gained a small understanding. Now, even if my life ends, I will not worry about not reaching Nirvana.' Manjushri (Manjushri, the Bodhisattva of Wisdom) said, 'What the King hopes for is precisely that which is without a root. Why is that? Because the essence of all dharmas is Nirvana, therefore there is no origination.' The King then rose from his seat, took a precious fabric called '㲲' (a type of valuable cloth) worth a hundred thousand kotis, and attempted to wrap it around Manjushri's body. Manjushri's body disappeared, and the fabric remained suspended in the void. Only the voice was heard, but the form was not seen; hearing the teaching was like seeing the form. The King realized that he should regard all dharmas as he regarded his own doubts. A voice from the void affirmed the King's realization and accepted the fabric. Next, a Bodhisattva named De Shang Yuan (Superior Aspiration) was seated. The King again held the fabric, intending to offer it to him. De Shang Yuan (Superior Aspiration) said, 'One who seeks liberation from Nirvana does not accept anything from this world, nor does he accept anything possessed by ordinary people. Why? Because ordinary people are attached to worldly affairs, and therefore I cannot accept. Nor do I accept offerings from Arhats or Pratyekabuddhas, for acceptance and giving imply attachment. Only those without dualistic minds can accept offerings, and they themselves are without dualistic minds. Therefore, it is said that accepting is more difficult than liberation.' The King immediately took a robe, intending to place it on the Bodhisattva. Suddenly, the Bodhisattva disappeared, and his whereabouts were unknown. Only his voice was heard, but his form was not seen. The voice said, 'Offer the robe to the manifested form.' In this way, the King offered the robe to each manifested form in succession, but they all disappeared. Even the beds, tables, and seats disappeared. Only their voices were heard, saying, 'Offer the robe to the manifested form.' Even the five hundred Shravakas (disciples who listen to the Buddha's teachings) did not accept. The King pondered deeply, 'All the Bodhisattvas, Bhikshus (monks), and the Sangha (community) have disappeared. To whom should I give my robe?' He thought, 'I will give it to my Queen.' At that moment, the Queen also disappeared. The King then entered Samadhi (a state of meditative consciousness), and he could not see any colors, nor could he see women or men, nor even walls, trees, houses, or cities. Only one thought remained: 'There is my body, colors, and consciousness.' All ceased. Again, he heard the voice, 'Like everything you see, you should doubt your own perceptions.'
如所見疑見一切諸法亦復如是。便取其衣還欲自著。不見其身心(說此忘相文多不載)文殊言。曾聞佛說作逆罪者當入大泥犁不。王言聞。汝自知當入泥犁不。王曰。得佛有法上生天入泥犁者不。有法安隱當至泥洹者不。文殊言無王曰。我知諸法空。所以者何。泥犁上天安隱亦復皆空。諸法無可壞敗。是故入法身。法身者亦無天上人間泥犁禽獸薜荔等。世王諸逆以凈已得是忍。王言。一切諸法悉凈無所玷汙。說是語時疾得信忍(出阿阇世王經下卷又出普超三昧第二第三卷)。
大光明王始發道心八
阿難知眾所念。前白佛言世尊。從何因緣初發道心。佛言。過去遠劫。此閻浮提有一大王。名大光明。福德聰明。時邊國王與為親厚。更相贈遺國之所珍。時彼國王獵得二象。白如頗梨七支拄地。莊以雜寶極世之珍。遣人往送。時光明王見象心悅。付象師散阇。散阇奉敕。不久調從。往白王言。像今已調。愿王觀試。王會臣下令觀試象。大眾既集。王初升象出城遊戲。像氣猛壯。見有群像在蓮華池。奔逐牸象遂至深林。時王身破出血。自惟必死。手搏樹枝象去王住。下樹坐地生大苦惱。像師叩頭白言。愿王莫憂苦。像淫心息厭穢。草思美飲食如是自還。王即告曰。吾不復用。像後果還。像師白王。像今還來。王
【現代漢語翻譯】 現代漢語譯本：正如所見，懷疑和錯誤的見解也同樣適用於一切諸法（一切事物）。（阿阇世王）便拿起自己的衣服，想要穿上。卻看不見自己的身心。（這裡省略了許多關於忘卻表相的文字）文殊菩薩問道：『您是否聽說佛陀說過，造作逆罪的人應當墮入大泥犁（地獄）？』國王回答：『聽過。』文殊菩薩問：『您自己知道自己應當墮入泥犁嗎？』國王說：『證得佛法的人，有上升到天界，也有墮入泥犁的嗎？有沒有一種法能夠讓人安穩地到達涅槃（寂滅）？』文殊菩薩說：『沒有。』國王說：『我知道諸法皆空。為什麼呢？因為泥犁、上天、安穩，一切都是空。諸法沒有什麼是可以被破壞的。所以能夠進入法身。法身之中，也沒有天上人間、泥犁禽獸、薜荔（一種植物）等等的分別。』阿阇世王通過清凈自己的罪業，已經獲得了信忍（對佛法的信心和忍耐）。國王說：『一切諸法都是清凈的，沒有什麼是可以沾染污垢的。』說完這句話的時候，阿阇世王迅速地獲得了信忍。（出自《阿阇世王經》下卷，又出自《普超三昧經》第二、第三卷）。
大光明王最初發菩提心（覺悟之心）第八
阿難尊者知道大眾心中的想法，上前稟告佛陀說：『世尊，大光明王是由於什麼樣的因緣最初發起道心的呢？』佛陀說：『在過去久遠的劫數之前，這個閻浮提（我們所居住的這個世界）有一位大王，名叫大光明王。他福德深厚，聰明睿智。當時，鄰國的國王與他關係親密友好，互相贈送各自國家珍貴的物品。當時，那位國王獵得了兩頭大象，它們的顏色像白色的頗梨（水晶），有七個支撐點支撐著地面（指四肢和尾巴），用各種珍寶裝飾，極其珍貴。他派人把大象送給大光明王。當時，光明王見到大象，心中非常喜悅，就把大象交給馴象師散阇（人名）。散阇接受命令，不久就把大象馴服了。他去稟告國王說：『大象現在已經馴服了，希望大王能夠觀看試用。』國王召集臣下，命令他們觀看試象。大眾聚集之後，國王第一次騎上大象出城遊玩。大象的性情兇猛強壯，看見一群母像在蓮花池中，就奔跑追逐母象，一直跑到深林之中。當時，國王的身體被樹枝劃破出血，自己認為必定會死。他用手抓住樹枝，大象離開了，國王停留在那裡。他從樹上下來，坐在地上，感到非常痛苦。馴象師叩頭稟告說：『希望大王不要憂愁痛苦。大象的淫慾之心平息，厭倦了污穢的草地，思念美味的食物，這樣自然就會回來了。』國王立刻告訴他說：『我不再需要它了。』大象後來果然回來了。馴象師稟告國王說：『大象現在回來了。』國王
【English Translation】 English version: Just as seeing, doubt, and erroneous views apply to all dharmas (all things). (King Ajatasattu) then picked up his own clothes, wanting to put them on. But he could not see his own body and mind. (Much text about forgetting appearances is omitted here.) Manjushri Bodhisattva asked: 'Have you heard the Buddha say that those who commit heinous crimes should fall into the great Naraka (hell)?' The king replied: 'I have heard.' Manjushri Bodhisattva asked: 'Do you yourself know that you should fall into Naraka?' The king said: 'Among those who attain the Buddha's Dharma, are there those who ascend to the heavens and those who fall into Naraka? Is there a Dharma that can lead one safely to Nirvana (extinction)?' Manjushri Bodhisattva said: 'No.' The king said: 'I know that all dharmas are empty. Why? Because Naraka, heaven, and safety are all empty. There is nothing in all dharmas that can be destroyed. Therefore, one can enter the Dharmakaya (Dharma body). In the Dharmakaya, there is no distinction between heaven and earth, Naraka and animals, Ficus pumila (a type of plant), and so on.' King Ajatasattu, by purifying his sins, had already obtained the acceptance of faith (faith and patience in the Dharma). The king said: 'All dharmas are pure, and nothing can be stained.' As he said these words, King Ajatasattu quickly obtained the acceptance of faith. (From the Lower Scroll of the Ajatasattu Sutra, and also from the Second and Third Scrolls of the Samadhi of Universal Transcendence).
King Great Light Initially Arouses the Bodhi Mind (Mind of Enlightenment) Eighth
Ananda, knowing the thoughts in the minds of the assembly, stepped forward and reported to the Buddha, saying: 'World Honored One, due to what causes and conditions did King Great Light initially arouse the Bodhi Mind?' The Buddha said: 'In the distant past, in this Jambudvipa (the world we live in), there was a great king named King Great Light. He had deep blessings and was intelligent and wise. At that time, the king of a neighboring country was close and friendly with him, and they exchanged precious items from their respective countries. At that time, that king hunted and obtained two elephants, their color like white crystal, with seven supports touching the ground (referring to the four limbs and tail), decorated with various treasures, extremely precious. He sent people to deliver the elephants to King Great Light. At that time, King Great Light saw the elephants and was very pleased in his heart, so he handed the elephants over to the elephant trainer Sanja (a person's name). Sanja accepted the order and soon tamed the elephants. He went to report to the king, saying: 'The elephants are now tamed, and I hope the king can watch and try them out.' The king summoned his ministers and ordered them to watch the elephant trial. After the assembly gathered, the king rode the elephant out of the city for the first time to play. The elephant's temperament was fierce and strong, and seeing a group of female elephants in the lotus pond, it ran to chase the female elephants, all the way into the deep forest. At that time, the king's body was scratched and bleeding by the branches, and he thought he would surely die. He grabbed a tree branch with his hand, and the elephant left, and the king stayed there. He came down from the tree, sat on the ground, and felt very painful. The elephant trainer kowtowed and reported, saying: 'I hope the king does not worry and suffer. The elephant's lustful heart will subside, it will be tired of the dirty grass, and it will miss the delicious food, so it will naturally return.' The king immediately told him: 'I no longer need it.' The elephant did indeed return later. The elephant trainer reported to the king: 'The elephant has now returned.' The king
言。我不須汝亦不須象。散阇啟王。王若不須。唯愿觀我調象之方。王即可之。尋使師作七鐵丸燒令極赤。作已念言。像吞此丸決定當死。王后或悔白言。大王。此白象寶唯轉輪王乃得之耳。今有小過不應喪失。王怒隆盛告言。遠去。像師告象。吞此鐵丸。若不吞者當以鐵鉤斷裂汝腦。像知其心。我寧吞此熱丸而死。屈膝向王垂淚望救。王怒徐視散阇告象何不吞丸。時象取丸置口吞之。入腹燋爛直過而死。丸墮地猶赤。王見乃悔。即告散阇。汝調象乃爾。何故在林不能制之。時凈居天知光明王應發菩提心。即令象師跪答王言。我唯能調身不能調心。唯有佛能調心耳。王言。佛者何種。姓生。答二種姓生。一者智慧。二者大悲。勤行六事。所謂六波羅蜜。功德智慧悉具足已。號之為佛。王聞踴躍。即起洗浴更著新衣四向作禮。於一切眾生起大悲心燒香立誓。愿我所有功德迴向佛道。自調其心亦當調伏一切眾生。若於地獄有所益者當入是獄。終不捨于菩提之心。作是誓已。六種震動。諸山大海虛空之中自然樂聲。佛告諸比丘。爾時白象吞鐵丸者難陀是也。時象師者舍利弗是也。光明王者我身是也。我于爾時見象調從始發道心(出賢愚經第三卷)。
多福王事梵志增福太子奉佛兩師角術九
昔有國王。名曰多福
【現代漢語翻譯】 光明王說：『我不需要你，也不需要象。』散阇啟稟國王：『大王如果不需要，只希望觀看我調象的方法。』國王答應了他。散阇隨即命令工匠製作七個鐵丸，燒得通紅。做好后，他心想：『象吞下這些鐵丸，必定會死。』國王之後或許會後悔，於是稟告說：『大王，這白象是寶物，只有轉輪王才能擁有。現在只是犯了小錯，不應該失去它。』國王怒火中燒，命令說：『走開！』象師告訴象：『吞下這些鐵丸，如果不吞，就用鐵鉤刺穿你的腦袋。』象知道他的心意，心想：『我寧願吞下這熱丸而死。』於是屈膝向國王，垂淚望求救助。國王憤怒地看著散阇，責問象為什麼不吞丸。當時，像拿起鐵丸，放入口中吞下。鐵丸入腹，燒焦爛透，直接穿過而死。鐵丸掉在地上，仍然通紅。國王見了，才後悔。立即告訴散阇：『你調象竟然如此！為什麼在林中不能制服它？』當時，凈居天知道光明王應該發起菩提心，就讓象師跪下回答國王說：『我只能調伏身體，不能調伏內心。只有佛才能調伏內心。』國王問：『佛是什麼樣的人？姓什麼？』回答說：『有兩種姓：一是智慧，二是大悲。勤奮修行六事，就是六波羅蜜（六種到達彼岸的方法，包括佈施、持戒、忍辱、精進、禪定、智慧）。功德和智慧都圓滿具足，就稱為佛。』國王聽了，歡欣鼓舞。立即起身洗浴，更換新衣，向四方作禮。對一切眾生生起大悲心，燒香立誓：『愿我所有的功德迴向佛道。自己調伏內心，也要調伏一切眾生。如果對地獄眾生有所利益，我願意進入地獄。終究不捨棄菩提之心。』發誓完畢，發生六種震動。諸山、大海、虛空之中自然響起音樂聲。佛告訴諸比丘：『當時吞鐵丸的白象，就是難陀（Ananda）是也。當時的象師，就是舍利弗（Sariputra）是也。光明王，就是我的前身是也。我當時見象被調伏，從此發起道心。』（出自《賢愚經》第三卷）
《多福王事》、《梵志增福》、《太子奉佛》、《兩師角術》第九
過去有一位國王，名叫多福（Duofu）。
【English Translation】 The Brightness King said, 'I don't need you, nor do I need the elephant.' Sanja reported to the king, 'If Your Majesty doesn't need it, I only hope to watch my method of taming the elephant.' The king agreed. Sanja then ordered the craftsmen to make seven iron balls and burn them red-hot. After they were made, he thought, 'If the elephant swallows these iron balls, it will surely die.' The king might regret it later, so he reported, 'Your Majesty, this white elephant is a treasure, and only a Chakravarti King (轉輪王) can possess it. Now it has only committed a small mistake, and it should not be lost.' The king was furious and ordered, 'Get out!' The elephant trainer told the elephant, 'Swallow these iron balls, and if you don't swallow them, I will pierce your brain with an iron hook.' The elephant knew his intention and thought, 'I would rather swallow this hot ball and die.' So he knelt down to the king, shedding tears and begging for help. The king looked angrily at Sanja and asked the elephant why he didn't swallow the ball. At that time, the elephant picked up the iron ball, put it in his mouth, and swallowed it. The iron ball entered his stomach, burned and rotted, and passed straight through, causing him to die. The iron ball fell to the ground and was still red-hot. When the king saw it, he regretted it. He immediately told Sanja, 'You tame the elephant like this! Why couldn't you subdue it in the forest?' At that time, the Pure Abode Heaven (凈居天) knew that the Brightness King should arouse the Bodhi mind, so he made the elephant trainer kneel down and answer the king, 'I can only tame the body, but I cannot tame the mind. Only the Buddha can tame the mind.' The king asked, 'What kind of person is the Buddha? What is his surname?' He replied, 'There are two kinds of surnames: one is wisdom, and the other is great compassion. He diligently practices the six perfections, which are the Six Paramitas (六波羅蜜) (the six ways to reach the other shore, including generosity, morality, patience, diligence, meditation, and wisdom). When merit and wisdom are fully complete, he is called the Buddha.' When the king heard this, he was overjoyed. He immediately got up, washed himself, changed into new clothes, and bowed in all directions. He aroused great compassion for all sentient beings, burned incense, and made a vow: 'May all my merits be dedicated to the path of Buddhahood. I will tame my own mind and also tame all sentient beings. If it is beneficial to the beings in hell, I am willing to enter hell. I will never abandon the Bodhi mind.' After making the vow, six kinds of vibrations occurred. Natural music sounded in the mountains, the sea, and the sky. The Buddha told the Bhikkhus (比丘), 'The white elephant who swallowed the iron ball at that time was Ananda (難陀). The elephant trainer at that time was Sariputra (舍利弗). The Brightness King was my former self. I saw the elephant being tamed at that time, and from then on, I aroused the mind of the path.' (From the third volume of the Xian Yu Jing)
The Affairs of King Duofu, the Brahman Zengfu, the Crown Prince Offering to the Buddha, and the Contest of Two Teachers, Chapter Nine
In the past, there was a king named Duofu (多福).
。太子名曰增福。王奉六師。其子事佛。世無沙門。唯一白衣以為師首。外道五百人嫉其名德。即白王言。國事兩法令心不一。愿與佛師各現奇德。約不如者役屬為奴。王即可之。外道與師剋日結約。王前各試功藝。梵志善射即行入山。五百人各射大鹿。皆貫左目負來角伎。賢者入山精思念佛。求威佐助以彰大道。有五色鹿踴從地出。歡喜持歸。外道知之。伺賢者行。往語其婦曰。卿夫舍家作沙門。但坐此鹿。破汝家法。婦聞恚怒以鹿乞之。賢者來歸不見其鹿。即問所在。婦曰。此不祥之物今已失去。夫甚愁憂。復還山中至誠悔過。即有明月神珠忽從地出。便持此珠察梵志出行。往詣其門炫賣奇物。梵志婦曰。吾家亦有異物可以相比。即出五色鹿。賢者便言。王使吾赍此鹿。汝今盜之其罪不測。婦遽還之。至其試日。梵志各送鹿皆傷左眼既穢且臭。王甚惋之。賢者來奉奏神鹿赍明月神珠入王殿上。二物飛騰俱戲星流電耀。舉宮贊奇。婆羅門五百人。知術藝不如。即役為奴。其婦為婢。賢者導示經教以為弟子(出雜譬喻經第三卷)。
經律異相卷第二十六 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第二十七(行聲聞道上諸國王部第四)
梁沙門僧旻寶唱等集波羅奈王得辟支
【現代漢語翻譯】 現代漢語譯本：太子名叫增福（Zengfu）。國王信奉六師（外道）。太子的兒子信奉佛陀。世上沒有沙門（指出家修道者），只有一位在家修行的白衣作為領袖。外道五百人嫉妒他的名聲和德行，就對國王說：『國家大事有兩種法令，人心不齊。希望與佛陀的老師各自展現奇特的本領，約定不如對方的人役屬為奴。』國王同意了。外道與白衣約定日期。在國王面前各自展示技藝。梵志（婆羅門修行者）擅長射箭，就進入山中。五百人各自射中大鹿，都射穿左眼，揹著鹿角回來炫耀。賢者進入山中，專心思考佛陀，祈求佛陀的威神加持，以彰顯大道。有一隻五色鹿從地裡跳出來，歡喜地帶回家。外道知道了這件事，就等賢者外出時，去對他的妻子說：『你的丈夫捨棄家庭做了沙門，都是因為這隻鹿，破壞了你家的規矩。』妻子聽了很生氣，就把鹿送給了他們。賢者回來后不見了鹿，就問在哪裡。妻子說：『這是不祥之物，現在已經失去了。』丈夫非常憂愁，又回到山中至誠懺悔。就有一顆明月神珠忽然從地裡出來，便拿著這顆珠子觀察梵志的出行。前往他們的家門炫耀售賣奇物。梵志的妻子說：『我家也有異物可以相比。』就拿出五色鹿。賢者便說：『國王派我帶著這隻鹿，你現在偷了它，罪責不可估量。』妻子急忙還給他。到了比試的日子，梵志各自送來的鹿都傷了左眼，既污穢又腥臭。國王非常惋惜。賢者來進獻神鹿，帶著明月神珠進入王宮殿上。兩件寶物飛騰嬉戲，像星辰流動，閃電耀眼。整個宮殿都讚歎稱奇。婆羅門五百人，知道術藝不如對方，就役屬為奴。他們的妻子為婢女。賢者引導他們學習經教，作為弟子（出自《雜譬喻經》第三卷）。 《經律異相》卷第二十六 大正藏第53冊No.2121《經律異相》 《經律異相》卷第二十七（行聲聞道上諸國王部第四） 梁朝沙門僧旻、寶唱等編輯波羅奈王得到辟支（梵文：Pratyekabuddha，義為緣覺）
【English Translation】 English version: The crown prince was named Zengfu (Increased Blessings). The king revered the six teachers (non-Buddhist teachers). The prince's son revered the Buddha. There were no Shramanas (ascetics) in the world; only a white-robed layman was regarded as the leader. Five hundred heretics were jealous of his reputation and virtue, and they said to the king, 'The affairs of the state are governed by two different laws, and the people's hearts are not united. We wish to compete with the Buddha's teacher in displaying extraordinary abilities, and we agree that whoever is inferior will be enslaved by the other.' The king agreed. The heretics and the layman made an appointment. They each demonstrated their skills before the king. The Brahmins (Brahmin ascetics) were skilled in archery, so they went into the mountains. Each of the five hundred people shot a large deer, piercing its left eye, and carried it back, showing off their horns. The virtuous one entered the mountains, concentrated on the Buddha, and prayed for the Buddha's divine assistance to manifest the Great Path. A five-colored deer leaped out of the ground and was happily brought home. The heretics learned of this and waited for the virtuous one to go out. They went to his wife and said, 'Your husband has abandoned his family to become a Shramana because of this deer, which is destroying your family's traditions.' The wife was angry and gave the deer to them. When the virtuous one returned and did not see the deer, he asked where it was. The wife said, 'This is an ominous object, and it has now been lost.' The husband was very sad and returned to the mountains to sincerely repent. Suddenly, a bright moon pearl emerged from the ground, and he used this pearl to observe the Brahmins' movements. He went to their door to show off and sell the strange object. The Brahmin's wife said, 'My family also has a strange object that can be compared to it.' She took out the five-colored deer. The virtuous one then said, 'The king sent me to bring this deer, and you have now stolen it, the crime is immeasurable.' The wife hurriedly returned it to him. On the day of the competition, the deer that the Brahmins sent were all injured in the left eye, and they were filthy and smelly. The king was very disappointed. The virtuous one came to present the divine deer, bringing the bright moon pearl into the king's palace. The two objects flew and danced, like stars moving and lightning flashing. The entire palace praised their wonder. The five hundred Brahmins knew that their skills were inferior, so they were enslaved. Their wives became maids. The virtuous one guided them to study the scriptures and teachings, and they became his disciples (from the third volume of the Za Pi Yu Jing). Jing Lü Yi Xiang, Scroll 26 Taisho Tripitaka, Volume 53, No. 2121, Jing Lü Yi Xiang Jing Lü Yi Xiang, Scroll 27 (Fourth Section: Kings on the Path of the Shravakas) Compiled by the Shramanas Seng Min and Bao Chang of the Liang Dynasty: The King of Varanasi attained Pratyekabuddha (Sanskrit: Pratyekabuddha, meaning 'Solitary Buddha')
佛一月氏王造三十二塔成羅漢道二摩訶劫賓寧王伐舍衛遇佛得道三有德王擁護弘法法師失命為佛弟子四功德莊嚴王請佛得道五藍達王因目連悟道六普安王化四王聞法得道七婆羅門王舍於國俸佈施得道八摩達王從羅漢聞法得道九乾陀王舍外習內得須陀洹道十普達王遇佛得道十一
波羅奈王得辟支佛一
波羅奈王。夏暑熱時處高樓上。坐七寶床令青衣摩。牛頭栴檀香涂身。青衣臂多著釧摩王身。時釧聲滿耳王甚患之。教次第令脫釧。唯獨一釧寂然無聲。王時悟曰。國家臣民婇女多事多惱亦復如是。即時離欲獨處思惟得辟支佛。鬚髮自落著自然衣。從樓閣去以己神足力出家入山。如是因緣中品辟支佛也。有人愿作辟支佛。種此善根。時世無佛。善熟。厭世出家得道。名辟支佛(出坐禪三昧經中卷)。
月氏王造三十二塔成羅漢道二
月氏國王。欲求佛道故作三十二塔。為供養相一一作之至三十一。時有惡人觸王。王心退轉。如此惡人云何可度。即時迴心捨生死向涅槃。作第三十二浮圖以求解脫。由是因緣成羅漢道。是故此寺名波羅提木叉(梁言解脫)自爾以來未滿二百年。此寺猶在。吾亦見之(出雜寶藏經)。
摩訶劫賓寧王伐舍衛遇佛得道三
舍衛國王名波斯匿。於時南方有國。名
【現代漢語翻譯】 現代漢語譯本 月氏王建造三十二座塔，成就羅漢道。（月氏王：古代西域的一個國王；羅漢道：佛教修行的一個階段，指斷除煩惱，證得解脫的聖者。） 摩訶劫賓寧王攻打舍衛國，遇到佛陀得道。（摩訶劫賓寧王：古代印度的一個國王；舍衛國：古代印度的一個國家；佛陀：佛教的創始人，覺悟者。） 有德之王擁護弘揚佛法的法師，（法師）為佛弟子而失命。 功德莊嚴王請佛（說法）得道。（功德莊嚴王：古代的一個國王。） 藍達王因目連（尊者）而悟道。（藍達王：古代的一個國王；目連：佛陀的十大弟子之一，以神通著稱。） 普安王教化四王，使他們聞法得道。（普安王：古代的一個國王。） 婆羅門王捨棄國家的俸祿，佈施（財物）得道。（婆羅門王：古代的一個國王，屬於婆羅門種姓。） 摩達王從羅漢處聽聞佛法得道。（摩達王：古代的一個國王。） 乾陀王捨棄外道（的修行），修習內道，證得須陀洹道。（乾陀王：古代的一個國王；須陀洹道：佛教修行的一個階段，指預流果，初入聖道。） 普達王遇到佛陀得道。（普達王：古代的一個國王。）
波羅奈王證得辟支佛果位。（波羅奈王：古代印度的一個國王；辟支佛：又稱獨覺佛，不依佛陀教導，自己覺悟的聖者。）
波羅奈王在炎熱的夏天，在高樓上，坐在七寶床上，讓青衣（侍女）按摩。用牛頭栴檀香塗抹身體。青衣手臂上戴著很多手鐲按摩國王的身體。當時手鐲的聲音充滿耳朵，國王非常厭煩。教令（侍女）依次脫下手鐲。唯獨剩下一個手鐲時，寂然無聲。國王當時醒悟道：『國家臣民、眾多妻妾，（因為）多事而多煩惱，也是這樣。』即時離開（五欲），獨自思惟，證得辟支佛果。鬚髮自然脫落，穿上自然衣。從樓閣離開，用自己的神足力出家入山。這樣的因緣，是中品辟支佛。有人發願作辟支佛，種下這種善根。在沒有佛的時代，善根成熟，厭惡世間而出家得道，名為辟支佛（出自《坐禪三昧經》中卷）。
月氏王建造三十二座塔，成就羅漢道。
月氏國王，想要尋求佛道，所以建造三十二座塔。爲了供養（佛），一座一座地建造，直到第三十一座。當時有惡人觸犯國王，國王心生退轉。（心想）如此惡人怎麼可以度化？即時回心轉意，捨棄生死，趨向涅槃。建造第三十二座浮圖，以求解脫。由於這個因緣，成就羅漢道。所以這座寺廟名為波羅提木叉（翻譯成梁朝的語言是解脫），自從那時以來，未滿二百年，這座寺廟還在。我也曾見過（出自《雜寶藏經》）。
摩訶劫賓寧王攻打舍衛國，遇到佛陀得道。
舍衛國王名叫波斯匿王。當時南方有個國家，名叫……
【English Translation】 English version The king of Yuezhi built thirty-two stupas and attained the Arhat path. (Yuezhi King: An ancient king in the Western Regions; Arhat Path: A stage in Buddhist practice, referring to a saint who has eradicated afflictions and attained liberation.) King Maha Kapiṇaning attacked Shravasti and encountered the Buddha, attaining enlightenment. (Maha Kapiṇaning King: An ancient king in India; Shravasti: An ancient kingdom in India; Buddha: The founder of Buddhism, the enlightened one.) A virtuous king protected and promoted Dharma teachers, (who) lost their lives for being disciples of the Buddha. King Merit Decoration invited the Buddha (to preach) and attained enlightenment. (King Merit Decoration: An ancient king.) King Lambda attained enlightenment through Maudgalyayana. (King Lambda: An ancient king; Maudgalyayana: One of the Buddha's ten great disciples, known for his supernatural powers.) King Puan transformed the four kings, enabling them to hear the Dharma and attain enlightenment. (King Puan: An ancient king.) The Brahmin king renounced his national俸祿 (salary) and gave alms, attaining enlightenment. (Brahmin King: An ancient king, belonging to the Brahmin caste.) King Madata heard the Dharma from an Arhat and attained enlightenment. (King Madata: An ancient king.) King Gandha abandoned external (practices) and cultivated internal practices, attaining the Srotapanna path. (King Gandha: An ancient king; Srotapanna Path: A stage in Buddhist practice, referring to the stream-enterer, the first stage of sainthood.) King Puda encountered the Buddha and attained enlightenment. (King Puda: An ancient king.)
King Varanasi attained the Pratyekabuddha fruit. (King Varanasi: An ancient king in India; Pratyekabuddha: Also known as a solitary Buddha, a saint who attains enlightenment on their own without relying on the teachings of a Buddha.)
King Varanasi, during the hot summer, was on a high building, sitting on a seven-jeweled bed, having blue-clad (maids) massage him. He had ox-head sandalwood fragrance applied to his body. The blue-clad maids wore many bracelets on their arms while massaging the king's body. At that time, the sound of the bracelets filled his ears, and the king was very annoyed. He instructed (the maids) to remove the bracelets one by one. When only one bracelet remained, it was silent. The king then realized: 'The country's ministers, people, and numerous concubines, (because of) many affairs, have many troubles, and it is also like this.' Immediately he left (the five desires), contemplated alone, and attained the Pratyekabuddha fruit. His hair and beard naturally fell off, and he wore natural clothing. He left the building and used his supernatural powers to leave home and enter the mountains. This kind of cause and condition is a middle-grade Pratyekabuddha. Someone who vows to become a Pratyekabuddha plants this good root. In an era without a Buddha, the good root matures, and they renounce the world and leave home to attain enlightenment, and are called Pratyekabuddhas (from the middle volume of the 'Sitting Meditation Samadhi Sutra').
The king of Yuezhi built thirty-two stupas and attained the Arhat path.
The king of Yuezhi, wanting to seek the Buddha's path, built thirty-two stupas. In order to make offerings (to the Buddha), he built them one by one, until the thirty-first. At that time, an evil person offended the king, and the king's mind retreated. (Thinking) How can such an evil person be saved? Immediately he changed his mind, abandoned birth and death, and turned towards Nirvana. He built the thirty-second stupa in order to seek liberation. Because of this cause and condition, he attained the Arhat path. Therefore, this temple is called Pratimoksha (translated into the Liang Dynasty language as liberation). Since that time, less than two hundred years have passed, and this temple is still there. I have also seen it (from the 'Miscellaneous Treasure Sutra').
King Maha Kapiṇaning attacked Shravasti and encountered the Buddha, attaining enlightenment.
The king of Shravasti was named King Prasenajit. At that time, there was a country in the south called...
曰金地。其王字劫賓寧。太子名摩訶劫賓寧。父崩太子即位。體性聰勇。領三萬六千小國。威風遠振莫不摧伏。然與中土不相交通。後有商客往到金地。以四端細㲲奉上彼王。王問商客言。此物甚好為出何處。啟曰。出於中國。王復問言。其中國者號字云何。答曰。名羅悅祇。又名舍衛。王復問言。中國王以何等故不來獻我。又答曰。各自霸土威名相齊。故不來耳。王自思惟。今當加威令彼率伏。復問商客。中國諸王何者最大。白言。舍衛國王為第一大。即便遣使詣舍衛國。持書示教其理委備告語其王。波斯匿言。我之威風遍閻浮提。卿何所恃斷絕使命。今故遣使共卿相聞。卻後七日與我相見。設不如是吾當興兵破汝國界。波斯匿聞深用驚惶。即往詣佛具白斯事。佛告王言。還語使云。我不大更有大王。王奉佛教。告彼使言。世有聖王。近在此間。卿可到邊傳汝王命。使即詣祇洹。於時世尊。自變其身作轉輪王。七寶侍從皆悉備有。使前入化城。既睹大王情甚驚悚以書與之。化王得書踏著腳下。告彼使言。吾為大王臨領四域。汝王頑迷敢見違拒。汝速還國致宣吾教。信至之日馳奔來覲。臥聞當起。坐聞應立。剋期七日不得稽遲。敢違斯制罪在不請。使還本國具以聞見白金地王。王承斯問深自咎責。合率所領諸小王輩欲
【現代漢語翻譯】 說的是金地國。那裡的國王名叫劫賓寧（Kalbinga，人名）。太子名叫摩訶劫賓寧（Mahakalbinga，人名）。老國王去世后，太子繼位。他天資聰穎，英勇果敢，統領著三萬六千個小國。他的威望遠播，沒有人不臣服。然而，他與中土（指中國）沒有交通往來。後來有商人前往金地國，用四端細㲲（一種絲織品）進獻給國王。國王問商人說：『這東西很好，是從哪裡來的？』商人回答說：『產自中國。』國王又問：『那個中國，他們的君主稱號是什麼？』回答說：『名叫羅悅祇（Rajagriha，王舍城），又名舍衛（Sravasti，地名）。』國王又問：『中國國王為什麼不來向我進貢？』又回答說：『各自稱霸一方，威名相當，所以不來。』國王心想：『現在應當施加威力，讓他們臣服。』又問商人：『中國諸王中誰最大？』回答說：『舍衛國王是第一大。』於是派遣使者前往舍衛國，拿著書信曉諭，詳細說明情況，告訴波斯匿王（Prasenajit，人名）。波斯匿王說：『我的威望遍及閻浮提（Jambudvipa，世界），你憑什麼斷絕使者的來往？現在特意派遣使者與你互相通報。七天之後與我相見。如果不是這樣，我就要興兵攻打你的國界。』波斯匿王聽了，非常驚慌，立即前往佛陀那裡，詳細稟告此事。佛陀告訴國王說：『回覆使者說，我不是最大的，還有更大的國王。』國王聽從佛陀的教誨，告訴使者說：『世間有聖王，就在這附近。你可以到邊境傳達你國王的命令。』使者立即前往祇洹（Jetavana，地名）。當時，世尊（指佛陀）親自變化身形，化作轉輪王（Chakravartin，擁有統治世界的理想明君），七寶（象徵轉輪王權力的七種寶物）侍從全都具備。使者進入化城，看到大王，心情非常驚恐，把書信獻給他。化王得到書信，踩在腳下，告訴使者說：『我作為大王，統治四方。你的國王頑固愚昧，竟然敢違抗我。你趕快回國，傳達我的命令。收到信之日，立即前來朝見。聽到我臥下，應當起身；聽到我坐著，應當站立。限定七天期限，不得延誤。膽敢違抗，罪責難逃。』使者回到本國，詳細地把所見所聞告訴金地國王。國王聽了這些話，深深地自責，打算率領所統領的各個小國王一起前往。
【English Translation】 It speaks of the country of Jম্বbudvipa. The king there was named Kalbinga (Kalbinga, a personal name). The crown prince was named Mahakalbinga (Mahakalbinga, a personal name). When the old king died, the crown prince ascended the throne. He was intelligent and brave, ruling over thirty-six thousand small kingdoms. His prestige spread far and wide, and no one did not submit. However, he had no contact with the Central Lands (referring to China). Later, merchants went to Jম্বbudvipa, offering four ends of fine silk (a type of silk fabric) to the king. The king asked the merchants, 'This thing is very good, where does it come from?' The merchants replied, 'It is produced in China.' The king then asked, 'That China, what is the title of their ruler?' The reply was, 'He is called Rajagriha (Rajagriha, the city of kings), also known as Sravasti (Sravasti, a place name).' The king then asked, 'Why doesn't the king of China come to pay tribute to me?' The reply was, 'Each dominates their own territory, and their prestige is equal, so they do not come.' The king thought to himself, 'Now I should exert my power and make them submit.' He then asked the merchants, 'Who is the greatest among the kings of China?' The reply was, 'The king of Sravasti is the greatest.' Thereupon, he sent an envoy to the country of Sravasti, carrying a letter to inform him, explaining the situation in detail, and telling King Prasenajit (Prasenajit, a personal name). King Prasenajit said, 'My prestige extends throughout Jambudvipa (Jambudvipa, the world), what do you rely on to cut off the envoys' comings and goings? Now I specifically send an envoy to inform you. Meet me in seven days. If it is not so, I will raise troops and attack your borders.' King Prasenajit was very alarmed when he heard this, and immediately went to the Buddha to report the matter in detail. The Buddha told the king, 'Reply to the envoy, saying that I am not the greatest, there is an even greater king.' The king listened to the Buddha's teachings and told the envoy, 'There is a sage king in the world, nearby. You can go to the border and convey your king's command.' The envoy immediately went to Jetavana (Jetavana, a place name). At that time, the World Honored One (referring to the Buddha) personally transformed his body, transforming into a Chakravartin (Chakravartin, an ideal monarch with dominion over the world), with all seven treasures (seven treasures symbolizing the power of a Chakravartin) in attendance. The envoy entered the transformed city, saw the great king, and was very frightened, presenting the letter to him. The transformed king received the letter, stepped on it, and told the envoy, 'I, as the great king, rule the four regions. Your king is stubborn and ignorant, daring to defy me. You quickly return to your country and convey my command. On the day you receive the letter, come to pay homage immediately. When you hear me lie down, you should rise; when you hear me sit, you should stand. The deadline is seven days, and there must be no delay. Whoever dares to disobey will be guilty of an unpardonable crime.' The envoy returned to his country and told the king of Jম্বbudvipa in detail what he had seen and heard. The king, hearing these words, deeply blamed himself and planned to lead all the small kings under his command to go together.
朝大王未便即路。先遣一使白大王言。臣所統御三萬六千王。為當都去。將半去耶。大王還報。聽半留住但將半來。時金地王將萬八千小王同時來到。既見化王謁拜畢已。心作是念。大王形貌雖復勝我。力必不如。化王於時敕典兵臣以弓與之。金地國王手不能勝。化王還取以指張弓。復持與之敕令挽。金地國王殊不能挽。化王復取而彈扣之。三千世界皆為震動。複次取箭彎弓而射。離手之後化為五發。其諸箭頭皆出光明。其光明頭皆有蓮華大如車輪。一一華上各各皆有一轉輪王。七寶具足奮出光明。普照三千大千世界。五道眾生莫不蒙賴。諸天境界見其光明及聞說法。身心清凈有發無上正真道意。復有得住不退地者。人道眾生有得一道二道三道之者。出家入要得應真者。有發無上正真道意。得不退地不可稱計。三塗眾生離苦解脫生人天中。時摩訶劫賓寧王。及金地諸小王。見斯神變其心信伏。遠塵離垢得法眼凈。萬八千小王一時皆然。須臾之頃佛攝神力還複本形。諸比丘僧前後圍繞。金地王眾求索出家。鬚髮自墮袈裟在體。思惟妙法盡得羅漢(出賢愚經第七卷)。
有德王擁護弘法法師失命為佛弟子四
過去遠劫。此拘尸城有佛出世。號歡喜增益。住世無量化眾生已。然後乃于娑羅雙樹入般涅槃。佛涅槃
【現代漢語翻譯】 現代漢語譯本：朝覲大王您不必立刻啟程。先派一位使者稟告大王：『我所統領的三萬六千位國王，是全部前往，還是去一半呢？』大王回覆說：『聽憑一半留下，只帶一半來。』當時，金地王帶領一萬八千位小國王一同來到。他們見到化王，行謁拜之禮完畢后，心中暗想：『大王容貌雖然勝過我，但力量必定不如我。』化王當時命令掌管兵器的臣子把弓拿給他。金地國王拿在手裡卻無法舉起。化王拿回弓，用手指拉開弓弦，又遞給金地國王，命令他拉開。金地國王始終無法拉開。化王再次拿回弓，彈撥弓弦，三千世界都為之震動。接著，化王取箭搭弓射出，箭離手后化為五支箭。每支箭的箭頭都發出光明，每個光明的頂端都有一朵大如車輪的蓮花，每朵蓮花上都有一位轉輪王，七寶具足，奮力發出光明，普遍照耀三千大千世界。五道眾生沒有不蒙受恩澤的。諸天境界看到光明，聽到說法，身心清凈，發起無上正真道意。還有的證得不退轉地。人道眾生有的證得初果、二果、三果。出家修行證得阿羅漢果位的，也有發起無上正真道意，證得不退轉地的，數量不可計數。三塗眾生脫離苦難，轉生到人天之中。當時，摩訶劫賓寧王（Mahā-Kapiṇna-rāja）和金地（Suvarṇabhūmi）的各位小國王，見到這種神變，內心信服，遠離塵垢，獲得清凈的法眼。一萬八千位小國王同時都是如此。須臾之間，佛陀收回神力，恢復原來的樣子。眾比丘僧圍繞在前後。金地國王和他的臣屬請求出家。他們的頭髮和鬍鬚自然脫落，袈裟自然穿在身上。他們思惟微妙之法，最終都證得了阿羅漢果。 有德王擁護弘法法師失命為佛弟子四 過去久遠的劫數之前，在這拘尸城（Kuśinagara）有佛出世，名號歡喜增益（Nandivardhana）。佛陀住世無量劫，教化眾生之後，最終在娑羅雙樹（Śāla twin trees）之間入般涅槃（Parinirvāṇa）。佛陀涅槃...
【English Translation】 English version: Great King, you need not set out immediately. First, send a messenger to inform the Great King: 『Of the thirty-six thousand kings under my command, should all of them go, or only half?』 The Great King replied: 『Allow half to remain; just bring half.』 At that time, the King of Suvarṇabhūmi (Golden Land) arrived with eighteen thousand lesser kings. Having seen the Transformation King and completed the obeisance, they thought in their hearts: 『Although the Great King's appearance surpasses mine, his strength must be inferior.』 The Transformation King then ordered the minister in charge of weapons to give him a bow. The King of Suvarṇabhūmi could not lift it. The Transformation King took back the bow, drew the string with his finger, and then handed it back, ordering him to draw it. The King of Suvarṇabhūmi could not draw it at all. The Transformation King took it back again and plucked the string, causing the three thousand worlds to shake. Next, he took an arrow, notched it, and shot it. After leaving his hand, the arrow transformed into five arrows. Each arrowhead emitted light, and at the top of each light was a lotus flower as large as a chariot wheel. On each flower was a Cakravartin (Wheel-Turning King), complete with the seven treasures, vigorously emitting light, universally illuminating the three thousand great thousand worlds. Beings in the five realms all received benefit. The heavenly realms saw the light and heard the Dharma, their bodies and minds purified, and they generated the intention for unsurpassed, true, and correct enlightenment. Some attained the stage of non-retrogression. Beings in the human realm attained the first, second, or third stages. Those who left home and entered the essential path attained Arhatship. There were also those who generated the intention for unsurpassed, true, and correct enlightenment and attained the stage of non-retrogression, an uncountable number. Beings in the three evil realms were liberated from suffering and reborn in the human and heavenly realms. At that time, Mahā-Kapiṇna-rāja (King Mahā-Kapiṇna) and the lesser kings of Suvarṇabhūmi (Golden Land), seeing this miraculous transformation, were convinced in their hearts, separated from dust and defilement, and obtained the pure Dharma eye. All eighteen thousand lesser kings were the same at once. In an instant, the Buddha withdrew his divine power and returned to his original form. The assembly of Bhikshus (monks) surrounded him. The King of Suvarṇabhūmi and his retinue requested to leave home. Their hair and beards naturally fell off, and the Kashaya (robes) naturally clothed their bodies. They contemplated the wonderful Dharma and ultimately attained Arhatship. King of Virtue Protects Dharma Teachers and Loses His Life to Become a Disciple of the Buddha Four In the distant past, in this city of Kuśinagara (Kuśinagara), a Buddha appeared in the world, named Nandivardhana (Increasing Joy). The Buddha dwelt in the world for countless kalpas, transforming sentient beings, and then entered Parinirvāṇa (complete Nirvana) between the Śāla twin trees (Śāla twin trees). The Buddha's Parinirvāṇa...
後遺法住世無量億歲。餘四十年佛法未滅。有一持戒比丘。名曰覺德。多有徒眾眷屬圍繞能師子吼廣說經典。制諸比丘不得畜養奴婢牛羊非法之物。時多破戒比丘。聞作是說皆生噁心。執持刀杖逼是法師。是時國王。名曰有德。聞是事已。為護法故即便往至說法者所。與是破戒諸惡比丘。極共戰鬥。令說法者得免危害。王時被瘡舉身周遍。覺德尋贊王言。善哉善哉。王今真是護正法者。當來之世此身當爲無量法器。王於是時得聞法已。心大歡喜尋即命終。生阿閦佛國作第一弟子。其王將從人民眷屬。有戰鬥者。有隨喜者。一切不退菩提之心。命終悉生阿閦佛國。覺德比丘卻後壽終。亦復往生阿閦佛國。作聲聞眾中第二弟子。若有正法滅時。應當如是受持擁護。時王者則我身是。說法比丘迦葉佛是(出大涅槃經第三卷)。
功德莊嚴王請佛得道五
爾時功德莊嚴王。從佛聞說偈及睹神變。增益堅固菩提之心。頂禮佛足而白佛言。唯愿世尊。及菩薩弟子大眾。受我八萬四千歲請。普明王如來。愿以衣被飲食臥具醫藥給侍所須。彼佛及大眾即便受請。王知佛受其請已。歡喜便去。王子師子進及二萬王子舍世榮位。于佛法中剃除須發出家修道。勤行精進樂求善法。時師子進得五神通堅固不退。彼佛加其威神常為眾
【現代漢語翻譯】 現代漢語譯本 後遺法住世無量億歲。在佛法將要滅盡前的四十年，有一位持戒精嚴的比丘，名叫覺德（enlightened virtue）。他有很多弟子和眷屬圍繞，能夠像獅子吼一樣廣說經典，制止那些比丘不得畜養奴婢、牛羊等非法之物。當時有很多破戒的比丘，聽到這些話后都心生惡念，拿著刀杖逼迫這位法師。這時有一位國王，名叫有德（virtuous），聽到這件事後，爲了護持正法，就親自前往說法者所在的地方，與那些破戒的惡比丘激烈戰鬥，使說法者免受危害。國王當時身受重傷，渾身都是瘡。覺德隨即讚歎國王說：『太好了！太好了！大王您真是護持正法的人，將來您會成為無量的法器。』國王當時聽聞佛法后，心中非常歡喜，隨即命終，往生到阿閦（Akshobhya）佛國，成為第一弟子。那些跟隨國王的人民和眷屬，有參與戰鬥的，有隨喜讚歎的，一切都不退失菩提之心，命終后都往生到阿閦佛國。覺德比丘後來壽終，也往生到阿閦佛國，成為聲聞眾中的第二弟子。如果在正法將要滅亡的時候，應當像這樣受持和擁護正法。當時的國王就是我的前身，說法比丘就是迦葉（Kashyapa）佛。（出自《大涅槃經》第三卷） 功德莊嚴王請佛得道五 當時功德莊嚴王（King adorned with merit），從佛陀那裡聽聞偈頌，並且親眼目睹了佛的神變，更加堅定了菩提之心。他頂禮佛足，對佛說：『唯愿世尊以及菩薩弟子大眾，接受我八萬四千年的供養。我普明王如來（Universal Light King Tathagata），願意用衣服、飲食、臥具、醫藥來供養您們所需。』佛陀和大眾接受了他的邀請。國王知道佛陀接受了他的邀請后，非常歡喜地離開了。王子師子進（Lion Progress）和兩萬位王子捨棄了世間的榮華富貴，在佛法中剃除鬚髮，出家修道，勤奮精進地追求善法。當時師子進獲得了五神通，堅固不退。普明王如來加持他的威神，讓他經常為大眾說法。
【English Translation】 English version The remnant Dharma will abide for immeasurable eons. In the forty years before the Dharma is about to perish, there was a Vinaya-holding Bhikshu named Juede (覺德, Enlightened Virtue). He had many disciples and family members surrounding him, and he was able to roar like a lion, widely expounding the scriptures, and prohibiting the Bhikshus from raising slaves, cattle, sheep, and other illegal things. At that time, many precept-breaking Bhikshus, upon hearing these words, all harbored evil intentions, and holding knives and staffs, they forced this Dharma teacher. At this time, there was a king named Youde (有德, Virtuous), who, upon hearing this matter, went to the place where the Dharma speaker was, in order to protect the Dharma, and fought fiercely with those precept-breaking evil Bhikshus, so that the Dharma speaker was spared from harm. At that time, the king was seriously injured and covered with sores all over his body. Juede immediately praised the king, saying: 'Excellent! Excellent! Your Majesty is truly a protector of the Dharma, and in the future, this body will become an immeasurable vessel of Dharma.' The king, upon hearing the Dharma at that time, was very happy in his heart, and immediately passed away, and was reborn in the Buddha-land of Akshobhya (阿閦), becoming the first disciple. Those people and family members who followed the king, some participated in the battle, and some rejoiced in praise, all did not retreat from the Bodhi mind, and after death, they were all reborn in the Buddha-land of Akshobhya. Bhikshu Juede also passed away later in life, and was also reborn in the Buddha-land of Akshobhya, becoming the second disciple among the Shravaka assembly. If the True Dharma is about to perish, one should uphold and protect the True Dharma in this way. The king at that time was my former body, and the Dharma-speaking Bhikshu was Kashyapa (迦葉) Buddha. (From the third volume of the Mahaparinirvana Sutra) King Adorned with Merit Requests the Buddha to Attain Enlightenment, Five At that time, King Adorned with Merit (功德莊嚴王), having heard the verses from the Buddha and having personally witnessed the Buddha's divine transformations, further strengthened his Bodhi mind. He prostrated at the Buddha's feet and said to the Buddha: 'May the World Honored One and the assembly of Bodhisattva disciples accept my offering for eighty-four thousand years. I, Universal Light King Tathagata (普明王如來), am willing to provide clothing, food, bedding, and medicine to supply your needs.' The Buddha and the assembly accepted his invitation. The king, knowing that the Buddha had accepted his invitation, left with great joy. Prince Lion Progress (師子進) and twenty thousand princes abandoned worldly glory and wealth, shaved their heads and beards in the Buddha's Dharma, left home to cultivate the Way, and diligently and vigorously sought good Dharma. At that time, Lion Progress obtained the five supernormal powers, steadfast and unretreating. That Buddha added to his majestic power, so that he often spoke Dharma for the assembly.
生顯說妙法。遍三千大千界施作佛事。無量眾生堅固不退無上大乘。功德莊嚴王於八萬四千歲中。以諸樂具供養世尊及諸大眾。與一切群臣前後導從為聽法眾。而作是念。我諸子剃除須發出家修道。常受供養自不可行施。亦未見得過人之法。寧可還家舍財佈施修諸功德。如我所種諸善根耶。爾時普光明王如來。即知功德莊嚴王心所念。告師子進菩薩言。善男子。現汝自在功德神力。大菩薩變現使此大眾普得見聞。回彼邪心使得正見。師子進菩薩即時入定現如是等相。大千震動。于上虛空雨華香繒蓋幢幡妓樂美膳飲食瓔珞。衣服種種珍寶。紛紛而下滿足大千。眾生得未曾有皆大歡喜。爾時從地神諸天上至阿迦膩吒。皆唱是言。此大菩薩可名虛空藏。所以然者。從虛空中能雨珠寶充足一切。佛即印可。王見踴悅得未曾有舍憍慢心。合掌向佛。作如是言。希有世尊。菩薩功德智慧乃能如是。世尊。在家施者所益無幾。夫出家者以神通力施無崖際。在家者施不稱彼意。雖施猶吝以為苦惱。出家不吝不生苦惱。
王舍位。與子吉意。以真信心剃除鬚髮。于佛法中出家修道。增長善法常勤精進得四禪四無量心及五神通。時吉意王。以法治化國無怨者。精進不疲供養世尊。功德莊嚴王者。拘留孫如來是。師子進菩薩者。即虛空
【現代漢語翻譯】 現代漢語譯本 生顯說微妙之法，於三千大千世界中施行佛事，使無量眾生堅定不退轉于無上大乘。功德莊嚴王在八萬四千年中，以各種美好的事物供養世尊（Bhagavan，佛）及諸位大眾，與所有群臣前後跟隨，作為聽法的聽眾。他心中思忖：『我的這些兒子剃除鬚髮，出家修道，常常接受供養，自己卻無法行佈施，也未曾見到他們獲得超越常人的功德。不如還是回家，捨棄財產進行佈施，修習各種功德，就像我所種下的各種善根一樣。』 這時，普光明王如來（Universal Light King Tathagata，佛名）立刻知曉功德莊嚴王心中所想，告訴師子進菩薩（Simhvikrantin Bodhisattva）說：『善男子，展現你的自在功德神通之力，大菩薩變現神力，使此大眾普遍得見得聞，迴轉他們的邪心，使他們獲得正見。』師子進菩薩立刻入定，顯現出這樣的景象：大千世界震動，從上方的虛空中降下花香、繒蓋、幢幡、妓樂、美食飲食、瓔珞、衣服各種珍寶，紛紛而下，充滿整個大千世界。眾生得到前所未有的景象，都非常歡喜。這時，從地神到諸天上，直至阿迦膩吒天（Akanistha，色界頂天），都唱言：『這位大菩薩可以名為虛空藏（Akasagarbha）。』之所以這樣說，是因為他能從虛空中降下珠寶，充足一切所需。佛（Buddha）立刻認可。國王見到此景，踴躍歡喜，得到前所未有的體驗，捨棄了驕慢之心，合掌向佛，這樣說道：『稀有啊，世尊！菩薩的功德智慧竟然能夠如此。世尊，在家佈施所能利益的很少。出家人以神通力佈施，沒有邊際。在家人的佈施不能稱合他人心意，即使佈施了，仍然吝嗇，因此感到苦惱。出家人不吝嗇，不生苦惱。』 國王捨棄王位，交給兒子吉意（Kiyi），以真正的信心剃除鬚髮，在佛法中出家修道，增長善法，常常勤奮精進，得到四禪、四無量心及五神通。當時，吉意王以佛法治理國家，國內沒有怨恨之人，他精進不懈地供養世尊。功德莊嚴王就是拘留孫如來（Krakucchanda Buddha），師子進菩薩就是虛空藏（Akasagarbha）。
【English Translation】 English version Sheng Xian speaks the wonderful Dharma, performing Buddha-deeds throughout the three thousand great thousand worlds, enabling countless beings to firmly and irreversibly embrace the supreme Mahayana. King Merit Adornment, for eighty-four thousand years, offered various delightful things to the World Honored One (Bhagavan, Buddha) and all the assembly, accompanied by all his ministers, leading and following, as listeners of the Dharma. He thought to himself: 'My sons have shaved their heads and beards, left home to cultivate the Way, and constantly receive offerings, but they themselves cannot practice giving, nor have I seen them attain merits surpassing ordinary people. It would be better to return home, relinquish wealth to practice giving, and cultivate various merits, just like the various roots of goodness I have planted.' At this time, the Universal Light King Tathagata (Buddha's name) immediately knew what King Merit Adornment was thinking and told the Simhvikrantin Bodhisattva: 'Good man, manifest your power of self-mastery, merit, and spiritual abilities. Let the great Bodhisattva transform and manifest, so that this assembly may universally see and hear, turn their evil minds, and enable them to attain right view.' The Simhvikrantin Bodhisattva immediately entered Samadhi and manifested such signs: the great thousand world trembled, and from the upper void rained down flower fragrances, silk canopies, banners, musical performances, delicious foods and drinks, necklaces, clothing, and various treasures, falling in abundance and filling the entire great thousand world. Beings obtained what they had never experienced before and were all greatly delighted. At this time, from the earth deities to the heavens, up to the Akanistha heaven, they all proclaimed: 'This great Bodhisattva can be named Akasagarbha.' The reason for this is that he can rain down jewels from the void, fulfilling all needs. The Buddha immediately approved. Seeing this scene, the king rejoiced and was delighted, obtained an unprecedented experience, relinquished his arrogance, and, with palms joined, said to the Buddha: 'Rare is the World Honored One! The Bodhisattva's merit and wisdom are indeed able to be like this. World Honored One, the benefits of giving at home are few. A renunciant gives with spiritual powers, without limit. The giving of a householder does not accord with others' intentions; even if they give, they are still stingy, and therefore feel distressed. A renunciant is not stingy and does not give rise to distress.' The king relinquished his throne, gave it to his son Kiyi, and with true faith shaved his head and beard, left home to cultivate the Way in the Buddha-dharma, increased good dharmas, and constantly diligently progressed, attaining the four Dhyanas, the four immeasurable minds, and the five supernormal powers. At that time, King Kiyi governed the country with the Dharma, and there were no resentful people in the country. He diligently and tirelessly made offerings to the World Honored One. King Merit Adornment was Krakucchanda Buddha, and Simhvikrantin Bodhisattva was Akasagarbha.
藏菩薩是。吉意王者。即彌勒是也(出功德莊嚴王請佛供養出家得道經)。
藍達王因目連悟道六
舍衛有王。號曰藍達。土地豐沃人民淳信。君臣父子相率以道。后王即位。法俗轉薄治行不平。阿抂百姓橫誅無辜。正亂禍應雨澤不時。五穀不豐互生妖怪。遂致荒殘懼於危亡。奉事邪道五百餘人。又祀妖神上下相學。如風靡草。黎民樂亂競為奸宄。強者陵弱更相傷殺。劫奪人財不從道理。淫他婦女君臣荒醉。迷惑日滋旱逾三年。前後請禱初不得雨。諸師白王。今當大祠。應用童男七人白牛白馬各十頭燒以祭天。然可獲雨。王即辦具。國中兇兇大小搔擾。佛告目連。藍達國荒人民勤苦。有三億人應從汝得解。可往開化。目連往為說法開解其意。國中人民初無受者。目連。化作大鬼神身。長數十丈。當城門坐。洪聲呼王及諸近臣使出。君臣惶惑自懼不全。王即率將近臣叩頭自陳。唯愿生活。神謂王言。急求臣不忠子不孝者來。吾欲食之。王即推問。答言無有。神復謂王言。急求偷盜者。淫泆者。兩舌惡口者。吾欲食之。王即推問。又答言無。神復謂王言。急求飲酒者。吾欲食之。王即推問。又答言無。於是目連復現真身。往與鬼神共語。王見目連。叩頭守請令為解釋大神。目連謂王言。是神欲何所求。王言。
【現代漢語翻譯】 現代漢語譯本：藏菩薩是吉意王者，也就是彌勒菩薩。（出自《功德莊嚴王請佛供養出家得道經》）。
藍達王因目連尊者悟道（六）
舍衛國有一位國王，名叫藍達（Landa）。他的土地肥沃，人民淳樸而信奉正道。君臣父子之間互相以道義相處。後來，藍達王即位，社會風氣和習俗逐漸變得淡薄，治理行為也不公正。他冤枉百姓，隨意誅殺無辜之人。由於政治混亂，災禍降臨，雨水不按時節降落，五穀收成不好，各種妖怪也紛紛出現，導致國家荒涼殘破，面臨危亡的境地。藍達王奉事五百多位邪道之士，又祭祀妖神，上上下下互相效仿，像風吹倒草一樣。老百姓喜歡作亂，競相為奸犯科，強者欺凌弱者，互相傷害殺戮，搶劫他人財物，不講道理，君臣沉迷於酒色之中，日益荒唐迷惑。旱災持續了三年多，前後祈禱都沒有得到降雨。諸位邪師對藍達王說：『現在應當舉行大型祭祀，用七個童男，十頭白牛，十匹白馬焚燒祭天，這樣或許可以得到降雨。』藍達王立即準備祭品，國內人心惶惶，大小騷動不安。佛陀告訴目連（Maudgalyayana）尊者：『藍達國荒涼，人民困苦，有三億人應該從你那裡得到解脫，你可以前去開導教化他們。』目連尊者前往藍達國說法，開導他們的心意，但是國內人民最初沒有接受的。於是，目連尊者變化成巨大的鬼神之身，身高數十丈，坐在城門前，大聲呼喊藍達王和各位近臣出來。藍達王和各位大臣驚慌恐懼，害怕自身不保。藍達王立即率領近臣叩頭自陳，只希望能夠保全性命。鬼神對藍達王說：『趕快尋找不忠之臣，不孝之子來，我想要吃了他們。』藍達王立即推問，回答說沒有這樣的人。鬼神又對藍達王說：『趕快尋找偷盜者，淫亂者，兩舌惡口者，我想要吃了他們。』藍達王立即推問，又回答說沒有這樣的人。鬼神又對藍達王說：『趕快尋找飲酒者，我想要吃了他們。』藍達王立即推問，又回答說沒有這樣的人。這時，目連尊者顯現出真身，前去與鬼神交談。藍達王看見目連尊者，叩頭懇求他為自己解釋這位大神。目連尊者對藍達王說：『這位神想要什麼？』藍達王說：
【English Translation】 English version: The Bodhisattva Zang is King Jiyi, who is also Maitreya. (From the Sutra of King Gongde Zhuangyan Requesting the Buddha to Offer Alms, Leave Home, and Attain Enlightenment).
King Landa's Enlightenment Through Maudgalyayana (6)
In Shravasti, there was a king named Landa. His land was fertile, and the people were honest and faithful. The rulers and ministers, fathers and sons, treated each other with righteousness. Later, when King Landa ascended the throne, customs and practices became weak, and his governance was unjust. He wrongly accused the people and executed the innocent. Due to political chaos, disasters occurred, and rain did not fall in season. The five grains did not flourish, and various monsters appeared, leading to desolation and the threat of destruction. King Landa served more than five hundred heretical teachers and also worshiped evil spirits. From top to bottom, they imitated each other, like grass bending in the wind. The common people enjoyed chaos, competing to commit crimes. The strong bullied the weak, harming and killing each other, robbing others of their wealth, and disregarding reason. The rulers and ministers indulged in drunkenness and became increasingly confused. The drought lasted for more than three years, and prayers were made repeatedly without rain. The teachers told King Landa, 'Now we should hold a grand sacrifice, burning seven young boys, ten white cows, and ten white horses to sacrifice to heaven, so that we may obtain rain.' King Landa immediately prepared the offerings, and the country was in turmoil, with great and small disturbances. The Buddha told Maudgalyayana: 'The country of Landa is desolate, and the people are suffering. Three hundred million people should be liberated through you. You can go and enlighten them.' Maudgalyayana went to the country of Landa to preach the Dharma and enlighten their minds, but the people initially did not accept it. Then, Maudgalyayana transformed into a giant demon, tens of feet tall, and sat at the city gate, loudly calling out King Landa and his close ministers. King Landa and his ministers were frightened and feared for their lives. King Landa immediately led his close ministers to prostrate themselves and plead for their lives. The demon said to King Landa, 'Quickly find disloyal ministers and unfilial sons for me to eat.' King Landa immediately inquired, but the answer was that there were none. The demon said to King Landa again, 'Quickly find thieves, adulterers, and those who speak with a double tongue or use harsh words for me to eat.' King Landa immediately inquired, but the answer was again that there were none. The demon said to King Landa again, 'Quickly find those who drink alcohol for me to eat.' King Landa immediately inquired, but the answer was again that there were none. At this time, Maudgalyayana revealed his true form and went to talk with the demon. King Landa saw Maudgalyayana and prostrated himself, begging him to explain this great spirit. Maudgalyayana said to King Landa, 'What does this spirit want?' King Landa said:
欲食惡人。目連問言。國中信有此輩人不。王答言無。重請發遣。我當終身歸命道人。目連語大神言。此國中人民無有卿所覓者。卿可原赦其罪。若復有犯者。可更來食之。神即聽其言。忽然而去。王及臣民。即俱叩頭陳謝乞得歸命。目連告言。王若欲歸命者。宜先自歸佛。王問佛功德。目連說佛三界獨尊所說之法聲聞三千。王言。吾今有幸乃獲異聞。即啟目連。愿欲請佛受尊法言終身奉行。目連告王。信能爾者。其福難量。但當凈心存佛。王即承教沐浴齋戒。遙向佛國稽首為禮。曰吾以闇昧誤處民上。不能洗心率導。使國空荒咎在吾身。唯愿天尊垂光降下。普令黎民獲無盡之福。佛與諸比丘。未至百里豫行空中。五色蓮華捧其足下。諸天翼從寶帳華蓋奉迎道路。作眾名樂側塞空中。睹佛威神光耀天地。王及群臣稽首足下。於四衢道廣施帳幔掃灑凈潔。佛坐自然師子之座。悉布以天繒綩綖。王手斟飲食躬行澡水。咒愿畢。佛便說苦空非常四諦之要。王即歡喜乞受五戒。結解垢。除得須陀洹。時王所事五百外道乞為比丘。佛即聽之。以手摩其頭髮墮袈裟著身。卻後七日同得羅漢。眾會人民得須陀洹。或受五戒勤行十善。歸命三尊。月六齋。歲三齋。轉相率導以為常法。阿難白佛。此王人民。宿與目連有何等緣。佛言。昔
【現代漢語翻譯】 想要吃惡人。 Maudgalyāyana（目連，佛陀十大弟子之一，以神通著稱）問道：『這個國家真的有這種人嗎？』國王回答說：『沒有。』 Maudgalyāyana 再次請求放他走，說：『我將終身皈依道人。』 Maudgalyāyana 對大神說：『這個國家的人民沒有你要找的人。你可以原諒他們的罪過。如果以後再有犯錯的人，你可以再來吃他們。』大神聽從了他的話，忽然消失了。國王和臣民都叩頭陳謝，請求皈依。Maudgalyāyana 告訴國王說：『國王如果想要皈依，應該先皈依佛。』國王問佛的功德。Maudgalyāyana 說佛是三界獨尊，所說的法有三千聲聞弟子。國王說：『我今天有幸聽到如此殊勝的道理。』於是請求 Maudgalyāyana，希望能夠邀請佛陀接受尊貴的教法，終身奉行。Maudgalyāyana 告訴國王說：『如果真的能夠這樣，那福報難以衡量。只要凈心憶念佛陀。』國王立刻接受教誨，沐浴齋戒，遙向佛國稽首禮拜，說：『我因為愚昧，錯誤地處在人民之上，不能洗心革面，帶領他們，以致國家空虛荒涼，罪過都在我身上。只希望天尊垂光降臨，普遍讓百姓獲得無盡的福報。』佛陀與眾比丘，還未到達百里，就預先在空中行走，五色蓮花捧著他們的腳下。諸天在旁侍奉，用寶帳華蓋迎接，道路上奏響各種名貴的音樂，充滿天空。看到佛陀的威神光耀天地，國王和群臣都稽首在佛陀的腳下。在四通八達的道路上廣設帳幔，打掃得乾乾淨淨。佛陀坐在自然形成的獅子座上，全部鋪設著天上的絲綢和精美的坐墊。國王親手斟茶倒水，親自為佛陀洗手。祝願完畢，佛陀便宣說了苦、空、無常、四諦的要義。國王立刻歡喜地請求受五戒，解脫了煩惱，證得了須陀洹（Sotāpanna，小乘佛教修行 प्रथम果位）。當時國王所侍奉的五百外道請求出家為比丘，佛陀立刻答應了。用手摩他們的頭髮，頭髮就自動脫落，袈裟穿在身上。七天之後，他們一同證得了阿羅漢（Arhat，小乘佛教修行的最高果位）。大眾都證得了須陀洹，或者受了五戒，勤奮地修行十善，皈依三寶，每月持六齋日，每年持三齋日，互相勸導，成為常法。 Ānanda（阿難，佛陀十大弟子之一，以多聞第一著稱）問佛陀：『這位國王和人民，過去與 Maudgalyāyana 有什麼因緣？』佛陀說：『過去…』
【English Translation】 Wanting to eat evil people. Maudgalyāyana (目連, one of the ten great disciples of the Buddha, known for his supernatural powers) asked: 'Are there really such people in this country?' The king replied: 'No.' Maudgalyāyana requested again to let him go, saying: 'I will devote myself to the ascetics for the rest of my life.' Maudgalyāyana said to the great deity: 'The people of this country do not have the ones you are looking for. You can forgive their sins. If anyone commits offenses again in the future, you can come back and eat them.' The deity listened to his words and suddenly disappeared. The king and his ministers all prostrated themselves and apologized, requesting to take refuge. Maudgalyāyana told the king: 'If the king wants to take refuge, he should first take refuge in the Buddha.' The king asked about the merits of the Buddha. Maudgalyāyana said that the Buddha is the most honored in the three realms, and the Dharma he speaks has three thousand Śrāvakas (聲聞, disciples who hear the Buddha's teachings). The king said: 'I am fortunate today to hear such excellent teachings.' Then he requested Maudgalyāyana, hoping to invite the Buddha to receive the honored Dharma and practice it for the rest of his life. Maudgalyāyana told the king: 'If you can really do this, the blessings will be immeasurable. Just purify your mind and remember the Buddha.' The king immediately accepted the teachings, bathed and fasted, and bowed towards the Buddha's land, saying: 'Because of my ignorance, I am wrongly placed above the people, unable to purify my heart and lead them, so that the country is empty and desolate, and the fault lies with me. I only hope that the Heavenly Honored One will descend with light, universally enabling the people to obtain endless blessings.' The Buddha and the Bhikshus (比丘, Buddhist monks), before reaching a hundred li, walked in the air in advance, with five-colored lotus flowers holding their feet. The Devas (天, gods) attended beside them, welcoming them with treasure tents and flower canopies, and various precious music filled the sky on the road. Seeing the Buddha's majestic power illuminating the heavens and the earth, the king and his ministers prostrated themselves at the Buddha's feet. They set up tents on the crossroads and swept them clean. The Buddha sat on a naturally formed lion throne, all covered with heavenly silk and exquisite cushions. The king personally poured tea and water, and personally washed the Buddha's hands. After the blessings were completed, the Buddha then expounded the essentials of suffering, emptiness, impermanence, and the Four Noble Truths. The king immediately joyfully requested to receive the Five Precepts, liberated from afflictions, and attained Sotāpanna (須陀洹, the first stage of enlightenment in Theravada Buddhism). At that time, the five hundred heretics who served the king requested to become Bhikshus, and the Buddha immediately agreed. He touched their hair with his hand, and the hair automatically fell off, and the Kasaya (袈裟, monastic robe) was worn on their bodies. Seven days later, they all attained Arhat (阿羅漢, the highest stage of enlightenment in Theravada Buddhism). The assembly all attained Sotāpanna, or received the Five Precepts, diligently practiced the Ten Virtues, took refuge in the Three Jewels, observed the six fasting days of the month, and the three fasting days of the year, and encouraged each other, becoming a common practice. Ānanda (阿難, one of the ten great disciples of the Buddha, known as the foremost in hearing) asked the Buddha: 'What karmic connection did this king and his people have with Maudgalyāyana in the past?' The Buddha said: 'In the past...'
惟衛佛時。目連為優婆塞。居宿貧窶奉行戒行守意不毀。采華山中見須文樹。適欲上樹取華。不知前有蜂房。群蜂數千驚散逐之。即心念言。若我得道當度汝等。今日得道者皆爾時蜂也(出藍達王經)。
普安王化四王聞法得道七
昔有五國王。國界比近共作善友更相往來。其最大者名曰普安。習菩薩行。餘四小王常習邪行。大王愍之。呼來上殿共相娛樂。乃至七日。終日竟夜七日已滿。小王白大王言。國事甚多請退還家。大王送之。出至道中語諸小王。各說所樂。一王答曰。陽春三月樹木榮華遊戲原野。一王復答。愿我常作國王。鞍馬服飾官屬人民圍繞左右。晃晃昱昱椎鐘鳴鼓出入行來路人傾目。一王又言。愿我婦兒端正無雙。共相娛樂極情快意。一王復言。愿我父母常在。朋友兄弟妻子羅列。好衣美食以恣身口。素琴青衣共相娛樂。俱白大王所樂何事。大王答言。我樂不生不死不苦不惱不饑不渴不寒不暑存亡自在。四王俱言。如此之樂當有明師。大王答言。吾師號佛。近在祇洹精舍。諸王歡喜同詣世尊。大王白佛言。今得為人闇鈍無智但深著世。樂不知罪福。愿佛為弟子等說其苦諦。佛言。卿等善聽。當爲說之。人生在世眾苦切身。略說八苦。一生苦。人死時不知精神趣向何道。未得生處普受中陰之
【現代漢語翻譯】 現代漢語譯本： 在惟衛佛（過去佛名）時期，目連（佛陀十大弟子之一，神通第一）作為優婆塞（在家男居士），居住在貧困的住所，奉行戒律，守護意念而不毀犯。一次在華山中採摘花朵時，他看見一棵須文樹。正要上樹採摘花朵時，卻不知道樹前有一個蜂房。成千上萬的蜜蜂驚散並追逐他。當時目連心中想：『如果我將來得道，一定要度化你們。』今日得道的人，都是那時追逐他的蜜蜂。（出自《藍達王經》）
普安王教化四王聞法得道（七）： 過去有五個國王，他們的國界彼此相鄰，互相結為好友，經常往來。其中最大的國王名叫普安（國王名），修習菩薩行。其餘四個小國王常常修習邪行。普安王憐憫他們，便邀請他們到殿上，一起娛樂，持續了七天。從早到晚，七天結束后，小國王們對普安王說：『國家事務繁多，請允許我們告退回家。』普安王送他們離開，走到路上時，問小國王們各自喜歡什麼。一個國王回答說：『我喜歡陽春三月，樹木繁榮，在原野上游戲。』一個國王回答說：『我希望我能一直做國王，有鞍馬服飾、官屬人民圍繞在我的左右，光彩奪目，敲鐘鳴鼓，出行時路人傾目觀看。』一個國王又說：『我希望我的妻子兒女端正美麗，與他們一起娛樂，盡情享受快樂。』一個國王又說：『我希望我的父母常在，朋友兄弟妻子羅列，有好的衣服美食來滿足我的身口，彈奏素琴，有青衣侍奉，一起娛樂。』小國王們一起問普安王喜歡什麼。普安王回答說：『我喜歡不生不死、不苦不惱、不饑不渴、不寒不暑、存亡自在的境界。』四個國王都說：『如此的快樂，一定有明師教導。』普安王回答說：『我的老師名為佛（覺悟者），現在就在祇洹（祇樹給孤獨園）精舍。』諸位國王歡喜，一同前往拜見世尊（佛陀）。普安王對佛說：『如今我們得到人身，卻愚昧無知，只深深執著於世間的快樂，不知道罪福。希望佛為弟子們宣說苦諦（四聖諦之一）。』佛說：『你們好好聽著，我將為你們宣說。人生在世，眾多的痛苦纏繞著身體。簡略地說，有八種苦。一是生苦。人在死亡時，不知道精神將要前往何處，在還沒有得到投生之處時，普遍承受中陰身的痛苦。
【English Translation】 English version: During the time of Buddha Viwei (a past Buddha), Maudgalyayana (one of the Buddha's ten great disciples, foremost in supernatural powers) was an Upasaka (a lay male devotee), residing in a poor dwelling, practicing precepts, guarding his mind without violation. Once, while picking flowers in Mount Hua, he saw a Sumen tree. As he was about to climb the tree to pick the flowers, he did not know there was a beehive in front of the tree. Thousands of bees scattered in alarm and chased him. At that time, Maudgalyayana thought in his heart: 'If I attain enlightenment in the future, I will certainly liberate you.' Those who attain enlightenment today are all the bees that chased him at that time. (From the Sutra of King Lan Da)
King Puan's Transformation of the Four Kings Who Heard the Dharma and Attained Enlightenment (7): In the past, there were five kings whose kingdoms were adjacent to each other, forming good friendships and frequently visiting each other. The largest of them was named King Puan (name of the king), who practiced the Bodhisattva path. The other four smaller kings often practiced evil deeds. King Puan had compassion for them, so he invited them to the palace hall to enjoy themselves together for seven days. From morning to night, after the seven days were over, the smaller kings said to King Puan: 'State affairs are numerous, please allow us to take our leave and return home.' King Puan saw them off, and on the way, he asked the smaller kings what they each liked. One king replied: 'I like the third month of spring, when the trees are flourishing, and playing in the fields.' One king replied: 'I wish I could always be a king, with saddles, horses, clothes, officials, and people surrounding me, shining brightly, beating drums and ringing bells, and when I travel, passersby would look at me with admiration.' Another king said: 'I wish my wife and children were beautiful and unparalleled, and I could enjoy myself with them to the fullest extent.' Another king said: 'I wish my parents were always alive, with friends, brothers, and wives lined up, with good clothes and delicious food to satisfy my body and mouth, playing the plain zither, and having green-clad servants to entertain me.' The smaller kings together asked King Puan what he liked. King Puan replied: 'I like the state of not being born and not dying, not suffering and not being troubled, not being hungry and not being thirsty, not being cold and not being hot, and being free to live and die.' The four kings all said: 'Such happiness must have a wise teacher to guide it.' King Puan replied: 'My teacher is named Buddha (the Awakened One), and he is currently in the Jeta Grove (Jetavana) Vihara.' The kings were delighted and went together to see the World Honored One (Buddha). King Puan said to the Buddha: 'Now we have obtained human bodies, but we are ignorant and foolish, only deeply attached to worldly pleasures, and do not know about merit and demerit. We hope that the Buddha will explain the Truth of Suffering (one of the Four Noble Truths) for his disciples.' The Buddha said: 'Listen carefully, and I will explain it to you. In this life, many sufferings entangle the body. Briefly speaking, there are eight sufferings. The first is the suffering of birth. When a person dies, they do not know where their spirit will go, and before they obtain a place to be reborn, they universally endure the suffering of the intermediate state (Bardo).
形。至三七日中。父母和合便來受胎。一七日如薄酪。二七日如稠酪。三七日如凝酥。四七日如肉臠。五胞成就巧風入腹。吹其身體六情開張。在母腹中生藏之下熟藏之上。母啖一粒熱食。灌其身體如入濩湯。母飲一杯冷水。亦如寒冰切體。母飽之時。迫迮身體痛不可言。母饑之時。腹中了鳥亦如倒懸受苦無量。至其滿月欲生。頭向產門。劇如兩石挾山生墮草上。身體細軟草觸其身如履刀劍忽然失聲大呼。此是苦不。咸言是苦。二者老苦。父母養育至年長大。饑時極飢飽時極飽。無有節度。漸至年老頭白齒落。目視茫茫耳聽不聰。盛去衰至皮緩面皺。百節痛疼行步苦極。坐起呻吟憂悲苦惱。識神轉滅便旋即亡。命日促盡言之流涕坐起須人。此是苦不。答曰實苦。三病苦。地水火風和合成身。一大不調百一病生。四大不調四百四病同時俱作。地大不調舉身皆痛。水大不調舉身洪腫。火大不調舉身苦熱。風大不調舉身掘強百節苦痛猶被杖楚。四大進退手足不任。氣力虛竭坐起須人。口燥唇焦筋斷鼻圻。目不見色耳不聞聲。不凈流出身臥其上。心懷苦惱言輒悲哀。六親在側晝夜看視初無休息。甘美飲食入口皆苦。此是苦不。答曰實苦。四死苦。人死之時四百四病同時俱作。四大欲散魂神不安。欲死之時刀風解形無處不痛。白
【現代漢語翻譯】 現代漢語譯本 形。在二十一日中，父母交合便來受胎。第一個七日像稀薄的乳酪，第二個七日像濃稠的乳酪，第三個七日像凝固的酥油，第四個七日像肉塊。第五個七日，胞胎形成，巧風進入腹中，吹拂身體，六根（六情）開始發育。胎兒在母腹中，位於生藏之下，熟藏之上。母親吃一口熱的食物，灌注到胎兒身體上，就像進入沸騰的開水中一樣。母親喝一杯冷水，也像寒冰切割身體。母親吃飽的時候，擠壓胎兒的身體，疼痛得無法言說。母親飢餓的時候，胎兒在腹中就像鳥兒被倒掛一樣，承受無量的痛苦。等到滿月要出生的時候，頭朝向產門，劇烈的痛苦就像兩塊石頭夾著山，然後掉落在草地上。身體細嫩柔軟，草碰到身體就像踩在刀劍上一樣，忽然失聲大哭。這是苦嗎？都說這是苦。 二是老苦。父母養育到長大，飢餓時非常飢餓，飽時非常飽，沒有節制。漸漸年老，頭髮變白，牙齒脫落，眼睛昏花，耳朵聽不清。強盛離去，衰弱到來，面板鬆弛，面容皺紋。渾身關節疼痛，行走非常困難。坐立不安，憂愁悲傷苦惱。識神（識蘊）逐漸消滅，隨即死亡。壽命一天天減少，說話流眼淚，坐起需要人扶。這是苦嗎？回答說：確實是苦。 三是病苦。地、水、火、風四大元素和合而成身體。一大不調，一百零一種疾病產生。四大不調，四百零四種疾病同時發作。地大不調，全身都痛。水大不調，全身都浮腫。火大不調，全身都發熱。風大不調，全身都僵硬，渾身關節疼痛，就像被棍子抽打一樣。四大衰退，手腳不能動彈。氣力虛弱衰竭，坐起需要人扶。口乾舌燥，嘴唇乾裂，筋脈斷裂，鼻子塌陷。眼睛看不見東西，耳朵聽不見聲音。不乾淨的東西流出身外，躺在上面。心中懷著苦惱，說話總是悲哀。六親眷屬在旁邊，日夜看護，沒有休息。甘美的飲食，吃進嘴裡都覺得苦。這是苦嗎？回答說：確實是苦。 四是死苦。人死的時候，四百零四種疾病同時發作。四大要分離，魂神不安。要死的時候，刀風解體，沒有一處不痛。白
【English Translation】 English version Form. Within twenty-one days, when the parents unite, conception occurs. In the first seven days, it is like thin yogurt; in the second seven days, like thick yogurt; in the third seven days, like solidified ghee; in the fourth seven days, like a lump of flesh. In the fifth seven days, the embryo is formed, and the skillful wind enters the abdomen, blowing and shaping the body, and the six senses (six faculties) begin to develop. The fetus is in the mother's womb, below the 'raw' organs and above the 'cooked' organs. When the mother eats a hot morsel of food, it pours into the fetus's body as if entering boiling water. When the mother drinks a cup of cold water, it is like ice cutting the body. When the mother is full, it presses the fetus's body, causing unspeakable pain. When the mother is hungry, the fetus in the womb is like a bird hung upside down, enduring immeasurable suffering. When the month is full and birth is imminent, the head faces the birth canal, and the intense pain is like two stones squeezing a mountain, then falling onto the grass. The body is delicate and soft, and the touch of the grass is like treading on swords. Suddenly, a cry of anguish erupts. Is this suffering? All say it is suffering. Second is the suffering of old age. Parents nurture until adulthood, with extreme hunger when hungry and extreme fullness when full, without moderation. Gradually, one becomes old, hair turns white, teeth fall out, eyes become dim, and hearing becomes impaired. Strength departs, and decline arrives, skin loosens, and the face wrinkles. Joints ache all over, and walking becomes extremely difficult. Restless sitting and standing, filled with worry, sorrow, and distress. The consciousness (Vijnana Skandha) gradually diminishes and then dies. Life shortens day by day, speaking brings tears, and sitting and standing require assistance. Is this suffering? The answer is: Indeed, it is suffering. Third is the suffering of illness. The body is formed by the union of the four great elements: earth, water, fire, and wind. When one element is imbalanced, one hundred and one diseases arise. When all four elements are imbalanced, four hundred and four diseases occur simultaneously. When the earth element is imbalanced, the whole body aches. When the water element is imbalanced, the whole body swells. When the fire element is imbalanced, the whole body feels hot. When the wind element is imbalanced, the whole body becomes stiff, and the joints ache all over, as if beaten with a stick. As the four elements decline, the hands and feet become useless. Strength is depleted, and sitting and standing require assistance. The mouth is dry, the lips are cracked, the tendons are broken, and the nose collapses. The eyes cannot see, and the ears cannot hear. Impurities flow from the body, lying upon them. The heart is filled with distress, and speech is always sorrowful. Relatives are nearby, watching day and night without rest. Delicious food tastes bitter in the mouth. Is this suffering? The answer is: Indeed, it is suffering. Fourth is the suffering of death. At the time of death, four hundred and four diseases occur simultaneously. The four elements are about to separate, and the soul is uneasy. At the point of death, the wind of the knife dismembers the body, and there is no place without pain. White
汗流出兩手摸空。室家內外在其左右。憂悲啼哭痛徹骨髓不能自勝。風去氣散火滅軀冷魂靈去矣。身體挺直無復所知。旬日之間肉壞血流膀脹爛臭甚不可近。棄之曠野眾鳥啖食肉盡骨枯髑髏異處。此是苦不。答言實苦。五恩愛別苦。室家內外兄弟妻子共。相戀慕一朝破亡。為人抄劫各自分張父東子西母南女北非唯一處。為人奴婢各自悲心。呼內斷絕窈窈冥冥無有相見之期。此是苦不。答曰實苦。六求不得苦。家有財物散用求官。望得富貴求之不止。會遇得之得作邊職。未經幾時貪取民物。為人所言一朝有事。檻車載來憂苦無量不知死活何日。此是苦不。答曰實苦。七怨憎會苦。世人薄俗居愛慾之中諍不急之事。更相殺害遂成大怨。各自相避隱藏無地。各磨刀箭挾弓持杖。會遇狹道張弓樹箭。兩刃相向不知勝負是誰。當爾之時怖畏無量。此是苦不。答曰實苦。八憂悲惱苦。人生在世。長者百歲短命胞胎者傷。墮縱得百歲夜消其半余。五十年。醉酒疾病不知作人。小時愚癡十五年中未知禮儀。年過八十老鈍無智。耳聾目冥無復法則。天下欲亂旱火大霜田種不熟。室家內外多諸疾痛。治生喜失官家百調閉繫牢獄未知出期。兄弟兒子遠行未歸。居家窮寒無有衣食。比舍村落社稷不辦。家人死亡無可殯殮。春時種作無有犛牛。節
【現代漢語翻譯】 現代漢語譯本 汗水從兩手流出，卻什麼也抓不住。家人親屬就在身邊內外，卻只能憂愁悲傷地啼哭，痛苦到骨髓，無法自持。風散去，氣息消散，火熄滅，軀體冰冷，魂靈離去。身體僵直，什麼都不知道了。十天之內，肉腐爛，血流出，肚子脹大腐爛惡臭，非常難以靠近。被丟棄在曠野，眾鳥啄食，肉被吃盡，骨頭枯朽，頭顱散落在不同的地方。這是苦嗎？回答說：『確實是苦。』 五、恩愛別離苦。家人親屬、兄弟妻子共同互相愛戀羨慕，一旦遭遇破滅死亡，被人抄家搶劫，各自離散。父親向東，兒子向西，母親向南，女兒向北，不再在同一個地方。淪為奴婢，各自悲傷，呼喊的聲音斷絕，幽暗無光，沒有相見之期。這是苦嗎？回答說：『確實是苦。』 六、求不得苦。家裡有財物，花費散盡用來求官，希望得到富貴，追求沒有止境。即使遇到得到官職，也只是做了邊遠地區的官。沒過多久，就貪圖百姓的財物，被人告發，一旦發生事情，被囚車押來，憂愁痛苦無量，不知道是死是活，也不知道哪一天才能出去。這是苦嗎？回答說：『確實是苦。』 七、怨憎會苦。世人淺薄庸俗，生活在愛慾之中，爭論不重要的事情，互相殘殺，最終結下大仇。各自互相躲避，隱藏沒有地方。各自磨刀擦箭，拿著弓箭刀杖。在狹窄的道路上相遇，張弓搭箭，兩把刀相對，不知道誰勝誰負。在那個時候，恐懼害怕無量。這是苦嗎？回答說：『確實是苦。』 八、憂悲惱苦。人生在世，長壽的活到一百歲，短命的胎兒就夭折。即使活到一百歲，夜晚也要消耗一半的時間，剩下五十年。醉酒生病，不知道如何做人。小時候愚蠢無知，十五歲之前不知道禮儀。年過八十，老邁遲鈍沒有智慧，耳聾眼花，沒有法則。天下將要混亂，乾旱火災大霜，田地裡的莊稼不成熟。家人親屬內外，多有疾病痛苦。經營生計常常失敗，官府百般刁難，被關進牢獄不知道出去的日期。兄弟兒子遠行沒有歸來。居家貧窮寒冷，沒有衣食。鄰居村落，祭祀沒有辦法舉辦。家人死亡，沒有辦法安葬。春天要播種，沒有犛牛。節
【English Translation】 English version Sweat flows from both hands, yet they grasp at nothing. Family members are all around, inside and out, yet one can only weep with sorrow and grief, the pain piercing to the marrow, unable to control oneself. The wind departs, breath dissipates, the fire extinguishes, the body is cold, and the soul departs. The body stiffens, knowing nothing more. Within ten days, the flesh decays, blood flows out, the belly swells, rotting and emitting a foul odor, unbearable to approach. Abandoned in the wilderness, devoured by birds, the flesh consumed, bones withered, the skull scattered in different places. Is this suffering? The answer: 'Indeed, it is suffering.' Five, the suffering of separation from loved ones (En-ai bie li ku). Family members, siblings, and spouses mutually love and admire each other, but once they encounter destruction and death, and are robbed and plundered, they are scattered. The father goes east, the son goes west, the mother goes south, the daughter goes north, no longer in the same place. Reduced to slaves, each grieves, their cries cut off, in darkness and obscurity, with no prospect of reunion. Is this suffering? The answer: 'Indeed, it is suffering.' Six, the suffering of unfulfilled desires (Qiu bu de ku). One spends and scatters their wealth to seek officialdom, hoping to gain wealth and status, pursuing without end. Even if one obtains a position, it is only as an official in a remote region. Before long, one becomes greedy for the people's wealth, and is reported. Once something happens, one is brought in a prison cart, with immeasurable sorrow and suffering, not knowing whether one is dead or alive, nor when one will be released. Is this suffering? The answer: 'Indeed, it is suffering.' Seven, the suffering of encountering those one hates (Yuan zeng hui ku). Worldly people are shallow and vulgar, living in the midst of love and desire, arguing over unimportant matters, killing each other, and ultimately forming great grudges. Each avoids the other, hiding with nowhere to go. Each sharpens knives and arrows, holding bows and staffs. Encountering each other on a narrow road, drawing bows and setting arrows, two blades facing each other, not knowing who will win or lose. At that time, fear and dread are immeasurable. Is this suffering? The answer: 'Indeed, it is suffering.' Eight, the suffering of sorrow and vexation (You bei nao ku). A person's life in this world, the long-lived reach a hundred years, the short-lived die as fetuses. Even if one lives to a hundred, the night consumes half the time, leaving fifty years. Drunk and sick, one does not know how to be a person. In childhood, one is foolish and ignorant, before the age of fifteen, one does not know etiquette. Past eighty, one is old and dull, without wisdom, deaf and blind, without principles. The world is about to be in chaos, drought, fire, great frost, the crops in the fields do not ripen. Family members, inside and out, have many illnesses and pains. Managing a livelihood often fails, the government makes things difficult in every way, imprisoned in jail, not knowing the date of release. Brothers and sons travel far away and do not return. Living at home, poor and cold, without clothing or food. Neighbors and villages, sacrifices cannot be held. Family members die, there is no way to bury them. In spring, when planting, there are no plowing oxen. Section
日共聚應當歡喜共悲相向。此是苦不。答曰實苦。於時五王及諸群臣會中數千萬人。聞說苦諦心開意悟。即得須陀洹道。今觀宮殿如視穢廁無可樂者。即舍王位付弟出家為道。修諸功德日日不倦(出五王經)。
婆羅門王舍於國俸佈施得道八
多昧國。有婆羅門王。舍其王俸多事異道。王歘一日自發善心欲大布施。如婆羅門法。積寶如山有來乞者令其自取。手重一撮如是數日其積不減。佛知是王宿福應度。化作梵志。往到其國。王出相見。禮問起居曰。何所求索莫自疑難梵志答言。吾從遠來欲乞珍寶持作舍宅。王言大善。自取重一撮。梵志取一撮行。七步還著故處。王問。何故不取。梵志答曰。此裁足作舍廬耳。復當取婦俱不足用是以不取。王言。更取三撮。梵志即取。行七步復還著故處。王問梵志。何以復爾。答言。此足取婦。復無田地奴婢牛馬。計復不足。是以息意也。王言。更取七撮。梵志即取。行七步復還著故處。王言。復何意故。梵志答言。若有男女。當復嫁娶吉兇用費。計不足用是以不取。王言。盡以𧂐寶持用相上。梵志受而捨去。王甚怪之。重問意故。梵志答曰。本來乞丐欲用生活。諦念人命處世無幾。萬物無常旦夕難保。因緣遂重憂苦日深積寶如山無益於己。貪慾規圖唐自勤苦。不如息
【現代漢語翻譯】 現代漢語譯本 大家聚集在一起，應當歡喜，共同面對悲傷。這是苦嗎？回答說：『確實是苦。』當時，五位國王以及眾多大臣，會中有數千萬人，聽聞宣說苦諦，內心開悟，立即證得須陀洹（Sotapanna，入流果）道。現在看宮殿就像看骯髒的廁所一樣，沒有什麼可留戀的。於是捨棄王位，交給弟弟，自己出家修道，修習各種功德，日日不懈。（出自《五王經》）
婆羅門王捨棄國王的俸祿進行佈施而得道
在多昧國，有一位婆羅門王，捨棄他的王室俸祿，花費大量錢財在其他道術上。有一天，國王突然發善心，想要大做佈施，按照婆羅門的習俗，堆積珍寶如山，允許前來乞討的人自己拿取。有人用手抓取一把，這樣持續了數日，珍寶的堆積卻沒有減少。佛陀知道這位國王過去有福報，應該被度化，於是化作一位梵志（Brahmacarin，凈行者），前往他的國家。國王出來相見，禮貌地問候起居，說：『您有什麼需求，請不要有所疑慮。』梵志回答說：『我從遠方而來，想要乞討一些珍寶，用來建造房屋。』國王說：『很好，您自己拿取一把。』梵志拿取一把，走了七步，又放回原來的地方。國王問：『為什麼不拿走呢？』梵志回答說：『這些只夠建造一間簡陋的房屋，還不夠娶妻，完全不夠用，所以不拿。』國王說：『再拿三把。』梵志立即拿取，走了七步，又放回原來的地方。國王問梵志：『為什麼又這樣呢？』回答說：『這些足夠娶妻，卻沒有田地、奴婢、牛馬，算起來還是不夠用，所以作罷了。』國王說：『再拿七把。』梵志立即拿取，走了七步，又放回原來的地方。國王問：『又是什麼意思呢？』梵志回答說：『如果有了子女，還要為他們婚嫁，以及應對各種吉兇之事的花費，算起來還是不夠用，所以不拿了。』國王說：『把所有的珍寶都拿去用吧，全部送給您。』梵志接受了，然後離開了。國王感到非常奇怪，再次詢問原因。梵志回答說：『本來乞討是爲了生活，仔細想想，人命在世沒有多少時間，萬物無常，旦夕難保。因為這些因緣，憂愁和痛苦日益加深，堆積珍寶如山，對自身也沒有益處。貪圖這些東西，只是徒勞地勤勞辛苦。不如停止。』
【English Translation】 English version When people gather together, they should rejoice and face sorrows together. Is this suffering? The answer is: 'Indeed, it is suffering.' At that time, five kings and numerous ministers, tens of millions of people in the assembly, upon hearing the exposition of the Truth of Suffering, their minds opened and they awakened, immediately attaining the state of Sotapanna (stream-enterer). Now, looking at palaces is like looking at filthy toilets, with nothing to be attached to. Thus, they relinquished their thrones, entrusted them to their younger brothers, and themselves left home to cultivate the Way, practicing various merits diligently day after day. (From the Five Kings Sutra)
A Brahmin King relinquishes his royal stipend to give alms and attains enlightenment
In the country of Duomei, there was a Brahmin king who relinquished his royal stipend and spent a great deal of money on other doctrines. One day, the king suddenly had a good thought and wanted to give a great alms offering. According to Brahmin customs, he piled up treasures like a mountain, allowing those who came to beg to take what they wanted. Someone took a handful, and this continued for several days, but the pile of treasures did not decrease. The Buddha knew that this king had past blessings and should be converted, so he transformed into a Brahmacarin (celibate practitioner) and went to his country. The king came out to meet him, politely inquired about his well-being, and said: 'What do you need? Please do not hesitate.' The Brahmacarin replied: 'I have come from afar and want to beg for some treasures to build a house.' The king said: 'Very well, take a handful yourself.' The Brahmacarin took a handful, walked seven steps, and then put it back in its original place. The king asked: 'Why don't you take it?' The Brahmacarin replied: 'This is only enough to build a simple hut, not enough to marry a wife, completely insufficient, so I won't take it.' The king said: 'Take three more handfuls.' The Brahmacarin immediately took them, walked seven steps, and then put them back in their original place. The king asked the Brahmacarin: 'Why are you doing this again?' He replied: 'This is enough to marry a wife, but there is no land, no servants, no cattle, it is still not enough, so I give up.' The king said: 'Take seven more handfuls.' The Brahmacarin immediately took them, walked seven steps, and then put them back in their original place. The king asked: 'What do you mean again?' The Brahmacarin replied: 'If there are children, there will be expenses for their marriage and various auspicious and inauspicious events, it is still not enough, so I won't take it.' The king said: 'Take all the treasures and use them, I give them all to you.' The Brahmacarin accepted and then left. The king felt very strange and asked the reason again. The Brahmacarin replied: 'Originally, begging was for living, but thinking carefully, human life in the world is not much time, all things are impermanent, and it is difficult to guarantee from morning to evening. Because of these causes, worries and sufferings deepen day by day, accumulating treasures like a mountain is of no benefit to oneself. Coveting these things is just futile labor and hardship. It is better to stop.'
意求無為道。是以不取。王意開解。愿奉明教。於是梵志。現佛光相踴住空中。為說偈言。
雖得積珍寶 嵩高至於天 如是滿世間 不如見道要 不善像如善 愛而似無愛 以苦為樂像 狂夫不為厭
王見。佛光遠照天地。又聞此偈踴躍歡喜。王及群臣即受五戒。得須陀洹道(出出曜經第十六卷)。
摩達王從羅漢聞法得道九
有國王。名曰摩達。出軍征討選民數百萬。時有比丘得羅漢道。入國分衛。並被執錄將詣王宮。王使養官馬。勤苦七日。王自臨視。比丘見王。輕舉飛翔上住空中現其威神。王便恐怖叩頭悔過。我實愚癡不別真偽。推問內外誰令神人為是事者。今當有所治殺。比丘告王。非王及國人過也。自我宿命行道常供養師。我時為師設飲。師謂我言。且先澡手然後當飲。我愚癡心念言。師亦不養官馬。何故不豫澡手。師即謂我言。汝今念此輕耳後重如何。我聞是語便自愁憂。師知其意。便念言。我會當泥洹。何故令人惱耶。即以其夜三更。師般泥洹。從來久遠各更生死。今用是故受其宿殃。養馬七日。夫善惡行輒有殃福如影隨形。王聞比丘說罪福。意解歡喜乞得歸命于神人。比丘告言。卿當自歸於佛。佛為三界師。王及國人。皆隨比丘出到佛所。稽首作禮奉受五戒
【現代漢語翻譯】 現代漢語譯本 （梵志）希望獲得無為之道，因此不執著于任何事物。（國王）希望（梵志）開解，願意遵奉您的教誨。於是，梵志顯現出佛的光相，騰空而起，停留在空中，為（國王）說了以下偈語：
『即使積聚了如山般高聳的珍寶，堆積得像須彌山一樣高，充滿整個世間，也不如見到真理的要義。 不善的事物偽裝成善良，愛看似無愛，以痛苦為快樂的表象，愚昧的人永遠不會滿足。』
國王看到佛光普照天地，又聽聞了這些偈語，感到非常高興。國王和群臣立即接受了五戒，證得了須陀洹道（初果）（出自《出曜經》第十六卷）。
摩達王從羅漢處聽聞佛法而得道（第九個故事）
有一個國王，名叫摩達（Mada），出兵征討，挑選了數百萬百姓。當時有一位比丘（bhiksu，佛教出家男眾），證得了羅漢道（arhat，斷盡煩惱，證得解脫的聖者），進入（摩達國）乞食。結果也被抓了起來，帶到王宮，國王讓他飼養官馬，辛勤勞作了七天。國王親自來視察，比丘見到國王，便輕身飛翔，停留在空中，顯現他的威神之力。國王非常害怕，叩頭懺悔說：『我實在愚癡，不能分辨真偽。』追問身邊的人，是誰讓這位神人做這種事情的，現在要治他的罪，甚至殺了他。比丘告訴國王：『這不是國王和國人的過錯，而是我宿世的業報。我過去修行時，經常供養我的老師。有一次我為老師準備飲料，老師對我說：『先洗手，然後再喝。』我當時愚癡地想：『老師您又不飼養官馬，為什麼不事先洗手呢？』老師就對我說：『你現在只是這樣輕微的想法，將來罪業深重了該怎麼辦？』我聽了這話，便感到憂愁。老師知道我的心思，就想：『我將要入滅（nirvana，佛教指解脫生死的狀態），何必讓人煩惱呢？』就在當夜三更時分，老師入滅了。從那以後，我們各自經歷生死輪迴，現在因為這個原因，我才承受過去的罪報，養馬七天。善惡行為都會帶來相應的果報，就像影子跟隨身體一樣。』國王聽了比丘講述罪福的道理，心意開解，非常高興，請求歸依這位神人。比丘告訴（國王）說：『你應該歸依佛陀（Buddha，覺悟者），佛陀是三界（欲界、色界、無色界）的導師。』國王和國人都跟隨比丘來到佛陀那裡，頂禮膜拜，奉受五戒。
【English Translation】 English version (The ascetic) hoped to attain the unconditioned path, therefore he did not cling to anything. (The king) wished (the ascetic) to explain and was willing to follow his teachings. Thereupon, the ascetic manifested the light of the Buddha, rose into the air, and stayed in the sky, speaking the following verse for (the king):
'Even if one accumulates treasures as high as mountains, piled up like Mount Sumeru, filling the entire world, it is not as valuable as seeing the essence of the path. Unwholesome things disguised as wholesome, love appearing as no love, taking suffering as a semblance of joy, a foolish person will never be satisfied.'
The king saw the Buddha's light illuminating heaven and earth, and upon hearing these verses, he was overjoyed. The king and his ministers immediately accepted the Five Precepts and attained the state of Sotapanna (stream-enterer) (from the Chu Yao Jing (Sutra of Resplendent Teachings), Volume 16).
King Mada attained enlightenment by hearing the Dharma from an Arhat (ninth story)
There was a king named Mada (Mada), who went to war and selected millions of people. At that time, there was a bhiksu (bhiksu, a Buddhist monk) who attained the state of Arhat (arhat, a liberated being who has extinguished all defilements), entered (Mada's kingdom) to beg for food. As a result, he was also arrested and taken to the royal palace, where the king made him feed the royal horses, working diligently for seven days. The king came to inspect, and the bhiksu, seeing the king, lightly flew up and stayed in the air, manifesting his divine power. The king was very frightened and prostrated himself, repenting and saying, 'I am truly foolish, unable to distinguish between truth and falsehood.' He questioned those around him, asking who had made this divine person do such a thing, and now he would punish him, even kill him. The bhiksu told the king, 'This is not the fault of the king and the people of the kingdom, but rather my karmic retribution from a past life. In the past, when I was practicing, I often made offerings to my teacher. Once, I prepared a drink for my teacher, and the teacher said to me, 'First wash your hands, and then drink.' At that time, I foolishly thought, 'Teacher, you don't feed the royal horses, why don't you wash your hands beforehand?' The teacher then said to me, 'You now have such a slight thought, what will happen when your sins become heavy in the future?' Hearing these words, I felt worried. The teacher knew my thoughts and thought, 'I am about to enter nirvana (nirvana, the state of liberation from birth and death in Buddhism), why bother people?' That very night, at the third watch, the teacher entered nirvana. Since then, we have each experienced the cycle of birth and death, and now, for this reason, I am enduring the karmic retribution of the past, feeding horses for seven days. Good and bad deeds will bring corresponding rewards and punishments, just like a shadow follows the body.' The king heard the bhiksu's explanation of the principles of sin and merit, his mind opened, and he was very happy, requesting to take refuge in this divine person. The bhiksu told (the king), 'You should take refuge in the Buddha (Buddha, the awakened one), the Buddha is the teacher of the three realms (the desire realm, the form realm, and the formless realm).' The king and the people of the kingdom all followed the bhiksu to the Buddha, prostrated themselves, and received the Five Precepts.
。作優婆塞。佛便為王及國人民。現相好威神光耀天地。復為說非常苦空。王於是時得須陀洹道。國中人民皆受五戒十善。歸命三尊月月齋戒。以為常法(出摩達國王經)。
乾陀王舍外習內得須陀洹道十
時有國王。名曰犍陀。奉事婆羅門居在山中。多種果樹樵人毀樹。時婆羅門。將詣王所言其無狀。殘敗果樹請王治殺王敬事婆羅門。即為殺戮。自後未久。有牛食人稻。其主遂捶牛折一角。血流被面痛不可忍。牛徑到王所白言。我實無狀食人少稻。今捶折我角。王曉鳥獸語。告牛言。當爲汝治殺之。牛言。雖殺此人不止我痛。但當約敕后莫苦人。王便感念。我事婆羅門。但坐果樹令我殺人。不如此牛也。便呼婆羅門問言。今事此道有何福乎。婆羅門報言。可得攘災致福富貴長壽。王復問言。可得脫于生死不。報言。不得免於生死也。王到佛所。五體投地為佛作禮白言。我聞佛道至尊。教化天下所度無數。愿受法言以自改革。佛即授王五戒十善。為說一切天地人物無生不死者。佈施持戒現世得福。忍辱精進心行智慧者其德無量。後生天上亦可得作遮迦越王。可得無為度世之道。佛現相好威神光耀。王歡喜意解。得須陀洹道。牛後七日壽終。上生天上(出揵陀國王經)。
普達王遇佛得道十一
【現代漢語翻譯】 作優婆塞（Upasaka，在家男居士）。佛陀便為國王及國家的人民，展現殊勝的相好和威神，光芒照耀天地。又為他們宣說了無常、苦、空的道理。國王當下證得了須陀洹道（Sotapanna，預流果）。國中的人民都受持了五戒十善，歸依三寶，每月持齋戒，作為恒常的修行方法（出自《摩達國王經》）。
犍陀王捨棄外道，通過內在修行證得須陀洹道
當時有一位國王，名叫犍陀（Gandha）。他供奉婆羅門，婆羅門居住在山中，種植了許多果樹。有樵夫毀壞了樹木。婆羅門便帶著樵夫去見國王，說他行為不端，殘害果樹，請求國王懲治殺戮他。國王敬重婆羅門，就下令殺戮了樵夫。此後不久，有牛吃了百姓的稻子，稻子的主人就鞭打牛，打斷了牛的一隻角，血流滿面，疼痛難忍。牛徑直跑到國王那裡，稟告說：『我確實不對，吃了百姓少許稻子，現在被打斷了角。』國王懂得鳥獸的語言，告訴牛說：『我當爲你懲治殺戮他。』牛說：『即使殺了他，也止不住我的疼痛，只要告誡以後不要這樣虐待人就行了。』國王便感慨：『我供奉婆羅門，卻因為幾棵果樹就讓我殺人，還不如這頭牛啊！』便呼喚婆羅門問道：『現在修習這個道有什麼福報呢？』婆羅門回答說：『可以攘除災禍，招致福報，富貴長壽。』國王又問道：『可以脫離生死嗎？』回答說：『不能免於生死。』國王來到佛陀那裡，五體投地，向佛陀頂禮，稟告說：『我聽說佛道至尊，教化天下，所度化的人無數，願意接受佛的教誨，以自我革新。』佛陀便授予國王五戒十善，為他說一切天地人物都是無生無死的，佈施持戒，現世就能得到福報，忍辱精進，心行智慧，其功德無量，後生天上也可以做轉輪聖王，可以得到無為度世之道。佛陀顯現殊勝的相好和威神光芒，國王歡喜，心意開解，證得了須陀洹道。牛在七日後壽命終結，上升到天上（出自《揵陀國王經》）。
普達王遇到佛陀而得道
【English Translation】 He became an Upasaka (layman). The Buddha then manifested excellent marks and majestic divine power, illuminating the heavens and the earth, for the king and the people of the country. He also spoke of impermanence, suffering, and emptiness. At that time, the king attained the Sotapanna Path (stream-enterer). The people in the country all received the Five Precepts and the Ten Virtuous Deeds, took refuge in the Three Jewels, and observed monthly fasts as a constant practice (from the 'King Matada Sutra').
King Gandha Abandons External Practices and Attains the Sotapanna Path Through Internal Cultivation
At that time, there was a king named Gandha. He served a Brahmin who lived in the mountains and planted many fruit trees. A woodcutter destroyed the trees. The Brahmin then took the woodcutter to the king, saying that he was misbehaving and destroying the fruit trees, and asked the king to punish and kill him. The king respected the Brahmin and ordered the woodcutter to be killed. Not long after, an ox ate some rice from a person's field. The owner beat the ox, breaking one of its horns. Blood flowed all over its face, and it was in unbearable pain. The ox went straight to the king and reported, 'I was wrong to eat a little rice from the people, and now my horn has been broken.' The king, who understood the language of birds and beasts, told the ox, 'I will punish and kill him for you.' The ox said, 'Even if you kill him, it will not stop my pain. Just warn him not to mistreat people like this in the future.' The king then felt remorseful, 'I serve the Brahmin, but I ordered a man to be killed for a few fruit trees. I am not as good as this ox!' He then called the Brahmin and asked, 'What blessings are there in practicing this path now?' The Brahmin replied, 'You can ward off disasters, bring blessings, wealth, and longevity.' The king then asked, 'Can you escape from birth and death?' He replied, 'You cannot escape from birth and death.' The king came to the Buddha, prostrated himself on the ground, and paid homage to the Buddha, saying, 'I have heard that the Buddha's path is supreme, teaching the world and saving countless people. I am willing to receive the Buddha's teachings to reform myself.' The Buddha then gave the king the Five Precepts and the Ten Virtuous Deeds, and told him that all things in heaven and earth are neither born nor die. Giving and keeping the precepts will bring blessings in this life. Patience, diligence, and wisdom in mind and action will bring immeasurable merit. After being born in heaven, one can also become a Chakravarti king and attain the path of non-action to save the world. The Buddha manifested excellent marks and majestic divine light, and the king was delighted, his mind was enlightened, and he attained the Sotapanna Path. The ox died seven days later and was reborn in heaven (from the 'King Gandha Sutra').
King Puda Meets the Buddha and Attains Enlightenment
有夫延國王。名曰普達。身奉佛法未常偏抂。常有慈愍。國內愚民不知三尊。每當齋戒登高觀視。還必頭面稽首為禮。國中臣民怪王如此。自共議言。王處萬民之尊。遠近敬服登謂人從。有何請欲毀辱威儀頭面著地。群臣欲諫不敢。與吏民數千出宮未遠見一道人。王下輦卻蓋住。其群從為之作禮。尋從而還。施設飯食遂不成行。群臣諫言。大王至尊。何宜於道路為此乞丐道人頭面著地。天下尊貴唯有頭面。加為國王不與他同。王敕臣下。求死人首及六畜頭。臣下遍索歷日乃得。王言。於市賣之。臣下賣之。牛馬豬羊頭皆售。但人頭未售。王言。貴賤賣去如其不售。使以丐人如是歷日賣既不售。丐無取者頭皆膀臭。王便大怒。語臣下言。卿言。人頭最貴不可毀辱。今人頭何故丐無取者。即敕嚴駕出曠澤中當有所問。群臣振聳出到城外。告群臣言。卿寧識吾先君時。有小兒常執持蓋者不。臣下對曰實識。王言。今此兒何所在。對曰。亡已十七年。王言。此兒為人善惡何如。對言。臣等常睹其承事先王。齋戒恭肅誠信自守非法不言。王告諸臣。今若見此兒在時所著衣服。寧識之不。諸臣對曰。雖自久遠臣故識之。王使取前亡小兒衣。曰。此寧是不。臣下對曰是。王曰。今儻見兒身為識之不。臣下良久。對曰。臣自懼蔽闇卒
【現代漢語翻譯】 現代漢語譯本： 從前有個夫延國，國王名叫普達（Puda），他信奉佛法，從不偏頗枉法，而且常常懷有慈悲憐憫之心。國內的愚昧百姓不瞭解佛法僧三寶（Sanbao，指佛、法、僧），每當齋戒之日，國王登上高處觀望，回來必定頭面著地，行稽首禮。國中的臣民對此感到奇怪，私下議論說：『國王身居萬民之上的尊位，遠近的人都敬畏順服，有什麼請求或慾望，要這樣毀壞自己的威儀，把頭面著地呢？』群臣想要勸諫，卻不敢。有一天，國王與數千官吏百姓出宮，還沒走多遠，看見一個道人（daoren，指修行之人）。國王下車，用蓋遮住自己，他的隨從為道人作禮。國王隨後返回，準備齋飯的計劃因此沒有進行。群臣勸諫說：『大王您是至尊之身，怎麼能在大路上為這個乞討的道人頭面著地呢？天下最尊貴的就是頭面，更何況您是國王，與其他人不同。』國王命令臣下尋找死人頭和六畜的頭。 臣下四處搜尋，過了很久才找到。國王說：『拿到市場上賣掉。』臣下就去賣，牛、馬、豬、羊的頭都賣掉了，只有人頭賣不掉。國王說：『不論貴賤，賣掉它，如果賣不掉，就送給別人。』就這樣過了幾天，還是賣不掉，送人也沒人要，人頭都腐爛發臭了。國王非常生氣，對臣下說：『你們說人頭最貴重，不可毀壞，現在人頭為什麼送人都沒人要呢？』於是命令準備車駕，到曠野中去，將有所詢問。群臣驚恐不安地出了城外。國王告訴群臣說：『你們還記得我先王在世時，有個經常拿著傘蓋的小孩嗎？』臣下回答說：『確實記得。』國王問：『現在這個小孩在哪裡？』回答說：『已經去世十七年了。』國王問：『這個小孩為人善惡如何？』回答說：『我們常常看到他侍奉先王，齋戒恭敬肅穆，誠信自守，不講非法之言。』國王告訴諸位臣子：『現在如果見到這個小孩在世時所穿的衣服，你們能認出來嗎？』臣下回答說：『即使時間很久遠了，我們還是能認出來。』國王讓人取來先前死去的小孩的衣服，問：『這是不是？』臣下回答說：『是。』國王說：『現在如果見到這個小孩的身體，你們能認出來嗎？』臣下過了很久，回答說：『我們恐怕眼力昏花，最終…』
【English Translation】 English version: Once upon a time, there was a kingdom called Fuyan, and its king was named Puda (Puda, meaning the name of the king). He revered the Buddha's teachings and never acted with bias or injustice. He always possessed compassion and mercy. The ignorant people of the kingdom did not understand the Three Jewels (Sanbao, referring to the Buddha, the Dharma, and the Sangha). Whenever the king observed a fast, he would ascend to a high place to observe, and upon returning, he would prostrate himself with his head touching the ground in a gesture of reverence. The ministers and people of the kingdom found this strange and discussed it privately, saying, 'The king holds the esteemed position above all people, and those near and far respect and obey him. What request or desire does he have that he must degrade his dignity and touch his head to the ground?' The ministers wanted to advise him, but they dared not. One day, the king went out of the palace with thousands of officials and commoners. Before they had gone far, they saw a Daoist (daoren, referring to a person practicing Taoism). The king alighted from his carriage, covered himself with a canopy, and his attendants paid respects to the Daoist. The king then returned, and the plan to prepare a feast was abandoned. The ministers advised, 'Your Majesty is the most honorable person. How can you prostrate yourself on the road for this begging Daoist? The head is the most precious thing in the world, especially since you are the king, unlike others.' The king ordered his ministers to find the head of a dead person and the heads of six domestic animals. The ministers searched everywhere and after a long time, they found them. The king said, 'Sell them in the market.' So the ministers went to sell them. The heads of cattle, horses, pigs, and sheep were all sold, but the human head could not be sold. The king said, 'Sell it regardless of its value. If it cannot be sold, give it away.' Days passed, but it still could not be sold, and no one wanted it as a gift. The human head became rotten and stinky. The king was very angry and said to his ministers, 'You said that the human head is the most precious and cannot be defiled. Why is it that no one wants it even as a gift?' Then he ordered the preparation of carriages to go to the wilderness, where he would ask some questions. The ministers were alarmed and went outside the city. The king told the ministers, 'Do you remember when my late father was alive, there was a young boy who often held the umbrella?' The ministers replied, 'Indeed, we remember.' The king asked, 'Where is this boy now?' They replied, 'He passed away seventeen years ago.' The king asked, 'What was this boy's character like?' They replied, 'We often saw him serving the late king, observing fasts with reverence and solemnity, maintaining integrity and self-discipline, and not speaking unlawful words.' The king told the ministers, 'If you were to see the clothes that this boy wore when he was alive, would you recognize them?' The ministers replied, 'Even though it has been a long time, we would still recognize them.' The king had someone bring the clothes of the previously deceased boy and asked, 'Is this it?' The ministers replied, 'Yes.' The king said, 'If you were to see the boy's body now, would you recognize it?' The ministers hesitated for a long time and replied, 'We fear that our eyesight is dim, and ultimately...'
睹不別。前所見道人來。王大歡喜。又為道人賣頭丐人不取。今欲示其本末。有幸相遇。愿為開導。道人即為臣下說。王本是先王時執蓋小兒。常隨先王。齋戒奉行正法清凈守意不犯諸惡。其後過世生為王子。今得尊貴皆由宿行齋戒所致。臣下大小莫不僉曰。吾等幸遇得睹道人。愿哀愚朦乞為弟子。道人告諸臣民。吾有大師。當從受問。諸臣報言。愿盡年命一受法言。道人曰。我師字佛。身能飛行頂有光明。分身散體變化萬端。獨步三界莫與齊倫。門徒清潔皆為沙門。其所教授度脫不唐。臣下即啟道人。佛寧可得見不。去此幾何。道人報言。甚善。當啟世尊。六千餘里。道人即飛到舍衛。具以啟佛。佛言。明日當到夫延國臨至皆現威神。王及群臣持華香出城迎佛。睹佛威靈喜懼交併五體投地稽首為禮。白佛言。勞屈世尊。並及眾僧遠到此土。王盡心供設。手自斟酌行澡水。咒愿畢。佛笑口光五色。阿難言。佛不妄笑。答言。昔摩呵文佛時。王為大姓家子。其父供養三尊。父命子傳香。時有一侍使。意中輕之不與其香。罪福響應暫招役報。奉法無替今得為王。若我得道當度此人。本末意解即得須陀洹。國中人民。皆受五戒行十善(出普達王經)。
經律異相卷第二十七 大正藏第 53 冊 No. 2121
【現代漢語翻譯】 現代漢語譯本 國王睹不別（人名）。之前見到的道人來了。國王非常高興。之前（國王）爲了道人要賣頭顱，但沒有乞丐要買。現在想展示這件事的來龍去脈，有幸相遇，希望您能開導我。道人就為臣下們說：國王前世是先王在世時，一個執蓋的小孩，經常跟隨先王，齋戒奉行正法，清凈守意，不犯各種惡行。他過世後轉生為王子。如今能得到尊貴的地位，都是由於前世齋戒奉行的結果。臣下們都說：我們很幸運能見到道人，希望您能慈悲我們這些愚昧的人，收我們為弟子。道人告訴各位臣民：我有一位大師，應當向他請教。各位臣子稟告說：我們願意用盡一生的時間來接受您的教誨。道人說：我的老師名為佛（Buddha，覺悟者），身體能夠飛行，頭頂有光明，能分身散體，變化萬端，獨自行走於三界（Trailokya，欲界、色界、無色界），沒有誰能與他相比。他的門徒清凈，都是沙門（Śrāmaṇa，出家修道者）。他所教授的法門，度化眾生不會落空。臣下們就問道人：佛可以得見嗎？距離這裡有多遠？道人回答說：很好，我當稟告世尊。距離這裡有六千多里。道人隨即飛到舍衛城（Śrāvastī），詳細地稟告了佛陀。佛陀說：明天我將到達夫延國（Brahmana），降臨的時候會顯現威神。國王和群臣拿著鮮花和香，出城迎接佛陀。看到佛陀的威嚴和靈力，既歡喜又恐懼，五體投地，叩首行禮。稟告佛陀說：勞煩世尊以及各位僧眾，遠道來到這裡。國王盡心供養，親自斟茶倒水，行澡水之禮，咒愿完畢。佛陀微笑，口中放出五色光芒。阿難（Ānanda，佛陀的十大弟子之一）說：佛陀不會無緣無故地微笑。佛陀回答說：過去在摩呵文佛（Mahāvyūha-buddha）時，國王是一位大姓人家的兒子，他的父親供養三尊（佛、法、僧）。父親命令兒子傳香，當時有一位侍從，心中輕視他，沒有給他香。罪福的報應相應，暫時招致役使的果報。因為奉法沒有懈怠，今生才能成為國王。如果我得道，應當度化這個人。瞭解了事情的來龍去脈，（侍從）當下就證得了須陀洹（Srotaāpanna，入流果）。國內的人民，都受持五戒（Pañca-śīla），奉行十善（Daśa-kuśala-karma）。（出自《普達王經》）。 《經律異相》卷第二十七 大正藏第53冊 No. 2121
【English Translation】 English version King Du Bu Bie (name of a person). The Daoist (spiritual practitioner) whom I saw before has arrived. The king was very happy. Previously, (the king) wanted to sell his head for the Daoist, but no beggar wanted to buy it. Now I want to show the whole story, and I am fortunate to meet you. I hope you can enlighten me. The Daoist then said to the ministers: The king in his previous life was a child holding a canopy when the former king was alive. He often followed the former king, observing precepts and practicing the Dharma, keeping his mind pure and not committing any evil deeds. After he passed away, he was reborn as a prince. Now he can attain a noble position because of his practice of observing precepts in his previous life. The ministers all said: We are fortunate to see the Daoist, and we hope you can have compassion on us ignorant people and accept us as disciples. The Daoist told the ministers and people: I have a master, and I should ask him for guidance. The ministers reported: We are willing to spend our whole lives to receive your teachings. The Daoist said: My teacher is named Buddha (Buddha, the awakened one), his body can fly, his head has light, he can divide his body and transform in countless ways, he walks alone in the Three Realms (Trailokya, the realm of desire, the realm of form, and the realm of formlessness), and no one can compare with him. His disciples are pure and are all Śrāmaṇas (Śrāmaṇa, renunciates). The Dharma he teaches will not fail to liberate sentient beings. The ministers then asked the Daoist: Can the Buddha be seen? How far is it from here? The Daoist replied: Very good, I will report to the World Honored One. It is more than six thousand li (Chinese mile) away from here. The Daoist then flew to Śrāvastī (Śrāvastī) and reported to the Buddha in detail. The Buddha said: Tomorrow I will arrive at the country of Brahmana (Brahmana), and when I arrive, I will manifest my power. The king and his ministers took flowers and incense and went out of the city to welcome the Buddha. Seeing the Buddha's majesty and spiritual power, they were both happy and fearful, prostrated themselves on the ground, and bowed in salute. They reported to the Buddha: It is hard work for the World Honored One and all the Sangha (Saṃgha, monastic community) to come here from afar. The king offered wholeheartedly, personally poured tea and water, performed the bathing ritual, and finished the blessing. The Buddha smiled, and five-colored light emanated from his mouth. Ānanda (Ānanda, one of the Buddha's ten great disciples) said: The Buddha does not smile for no reason. The Buddha replied: In the past, during the time of Mahāvyūha-buddha (Mahāvyūha-buddha), the king was the son of a wealthy family. His father made offerings to the Three Jewels (Buddha, Dharma, Sangha). The father ordered his son to pass on the incense, but at that time there was a servant who despised him in his heart and did not give him the incense. The retribution of sin and merit corresponded, temporarily incurring the karmic result of being a servant. Because he did not slacken in upholding the Dharma, he can become a king in this life. If I attain enlightenment, I should liberate this person. Understanding the whole story, (the servant) immediately attained Srotaāpanna (Srotaāpanna, stream-enterer). The people of the country all received the Five Precepts (Pañca-śīla) and practiced the Ten Virtuous Deeds (Daśa-kuśala-karma). (From the Puda Wang Jing). Jing Lü Yi Xiang (Different Aspects of Sutras and Vinaya) Volume 27 Taisho Tripitaka Volume 53 No. 2121
經律異相
經律異相卷第二十八(行聲聞道中諸國王部第五)
梁沙門僧旻寶唱等集橫興費調為奸臣所害鬼復為王一感佛聞法得須陀洹道二波斯匿王后園生自然甘蔗粳米三波斯匿王請佛解夢四波斯匿王求贖女命五波斯匿王遊獵得末利夫人六好信王發願灌佛七耆域藥王請佛僧八瓶沙王有四種畏九瓶沙王樂食而死生四天王天十瓶沙王與弗迦沙王親厚更獻珍異十一赤馬天子問佛無生死處十二多智王佯狂免禍十三
橫興費調為奸臣所殺鬼復為王一
昔瓶沙王。有一大臣。犯事徙南山中去國千里。由來無人不熟五穀。大臣到中。泉水通流五穀大熟。四方諸國有飢寒者來至此中。數年之中便有三四千家。來者給與田地令得生活。其中三老諸長者宿年。共議國之無君。由身之無首相將至大臣所。舉大臣為王。大臣答長老曰。若以我為王者。當如諸國王之法。左右大臣文武將士。上下朝貢發女開宮租稅谷帛當如民法。諸國老曰。唯然奉命。一隨王法。即立為王。處置群臣。文武上下發調人民。築城作舍宮殿樓觀。民被苦毒不復能堪。皆發想念欲謀圖于王。諸奸臣輩將王出獵。去城三四十里。于曠野澤中索王欲殺。王問左右。何緣殺我。並曰。民慕豐樂奉王以禮。民困思亂破家圖國。王告之言。卿等自為非我
【現代漢語翻譯】 現代漢語譯本
經律異相 卷第二十八 (行聲聞道中諸國王部第五)
梁朝沙門僧旻、寶唱等人編輯
橫興、費調被奸臣所害，鬼魂復仇成為國王；一感佛聞法，得須陀洹道；波斯匿王后花園生長出自然甘蔗和粳米；波斯匿王請佛陀解夢；波斯匿王求贖女兒的性命；波斯匿王遊獵時遇到末利夫人；好信王發願灌浴佛像；耆域藥王邀請佛陀和僧眾；瓶沙王有四種畏懼；瓶沙王因貪食而死，轉生到四天王天；瓶沙王與弗迦沙王交好，互相贈送珍奇之物；赤馬天子向佛陀請教沒有生死之處；多智王裝瘋賣傻以避免災禍。
橫興、費調被奸臣所殺，鬼魂復仇成為國王
過去，瓶沙王（Bimbisara）有一位大臣，因犯罪被流放到南山中，距離國都千里之遙。那裡從來沒有人居住，也不熟悉五穀的種植。大臣到達后，泉水涌流，五穀豐收。四方諸國中遭受飢寒的人都來到這裡。幾年之中，便有三四千戶人家。來的人都分給田地，讓他們得以生活。其中一些德高望重的老人和年長的長者們共同商議，認為國家沒有君主，就像身體沒有頭一樣，於是前往大臣的住所，推舉大臣為國王。大臣回答長老們說：『如果你們要我做國王，就應當按照諸國王的規矩，設定左右大臣、文武將士，接受上下朝貢，選妃開宮，徵收租稅谷帛，一切都應當按照國家的法律來辦。』各位長老說：『好的，我們遵命，一切都按照國王的法律來辦。』於是就擁立他為國王，安置群臣，文武上下，徵調人民，修築城池，建造房屋宮殿樓閣。百姓被壓迫得痛苦不堪，都心生怨恨，想要謀害國王。一些奸臣之輩帶著國王出去打獵，距離城池三四十里，在曠野沼澤中尋找機會想要殺害國王。國王問左右：『為什麼要殺我？』他們都說：『百姓仰慕豐衣足食的生活，所以擁戴您為王，以禮相待。現在百姓困苦思亂，不惜破家也要推翻您的國家。』國王告訴他們說：『這是你們自己做的，不是我做的。』
【English Translation】 English version
Sutra and Vinaya Differences, Scroll 28 (Section 5 of Kings in the Path of Sravakas)
Compiled by the Monk Sengmin and Baochang of the Liang Dynasty
Hengxing and Feidiao were killed by treacherous officials, and their ghosts took revenge by becoming kings; One was moved by the Buddha, heard the Dharma, and attained the state of Sotapanna; Natural sugarcane and japonica rice grew in King Pasenadi's rear garden; King Pasenadi asked the Buddha to interpret his dreams; King Pasenadi sought to redeem his daughter's life; King Pasenadi encountered Lady Mallika while hunting; King Haoxin made a vow to bathe the Buddha image; Physician King Jivaka invited the Buddha and the Sangha; King Bimbisara had four kinds of fear; King Bimbisara died from gluttony and was reborn in the Heaven of the Four Heavenly Kings; King Bimbisara and King Pukkusa were close friends and exchanged rare and precious gifts; The Red Horse Deva asked the Buddha about a place without birth and death; King Duozhi feigned madness to avoid disaster.
Hengxing and Feidiao were killed by treacherous officials, and their ghosts took revenge by becoming kings
In the past, King Bimbisara (瓶沙王) had a minister who committed a crime and was exiled to the Southern Mountains, a thousand miles away from the capital. No one had ever lived there before, and they were unfamiliar with the cultivation of the five grains. After the minister arrived, springs flowed, and the five grains flourished. People from all directions who were suffering from hunger and cold came to this place. Within a few years, there were three or four thousand families. Those who came were given land so that they could live. Among them, some respected elders and senior leaders discussed together, believing that a country without a ruler was like a body without a head, so they went to the minister's residence and nominated him as king. The minister replied to the elders, 'If you want me to be king, you should follow the rules of all kings, setting up left and right ministers, civil and military generals, receiving tributes from above and below, selecting concubines and opening palaces, collecting taxes on grain and silk, and everything should be done according to the laws of the country.' The elders said, 'Okay, we will obey your orders and follow the laws of the king in everything.' So they established him as king, arranged the officials, civil and military, and conscripted the people to build cities, houses, palaces, and pavilions. The people were oppressed and suffered unbearably, and they all harbored resentment and wanted to assassinate the king. Some treacherous officials took the king out hunting, thirty or forty miles away from the city, and sought an opportunity to kill the king in the wilderness swamps. The king asked his attendants, 'Why do you want to kill me?' They all said, 'The people admired a life of abundance and clothing, so they supported you as king and treated you with courtesy. Now the people are suffering and thinking of rebellion, and they are willing to destroy their families to overthrow your country.' The king told them, 'This is what you have done yourselves, not what I have done.'
本造。抂殺我者神祇知之。聽我發一愿死不有恨。即時愿曰。我本開荒出土養民。來者皆活富樂無極。自舉我為王。依案諸國自共作此今反殺我。我實無惡於此人民。若我死者愿作羅剎。還入故身中當報此怨。於是絞殺棄屍而去。三日之後王神還身中。自名阿羅波。即起入宮。殺新王並後宮婇女左右奸臣。欲盡殺人。國中三老草索自縛來。向羅剎自首。此是奸臣所為。非是細民所可能知。乞丐原恕愿還治國。曰我是羅剎。與人從事食飲當得人肉。羅剎急性忿不思難。三老曰。國是王許故當如前。食飲所須當相差次。國老共出宣令人民。從此為次。家出一小兒。生用作食。食羅剎王三四千家。正有一戶為佛弟子。居門精進持佛五戒。賢者大小懊惱啼哭。遙向崛山為佛作禮。悔過自責。佛以道眼見其辛苦。便自說言。因是小兒當度無數人。便獨飛往至羅剎門。現變光相照其宮內。羅剎見光疑是異人。即出見佛便起毒心。欲前唅佛光刺其目。擔山吐火皆化為塵。至久疲頓然後降化。請佛入坐頭面作禮。佛為說法一心聽法。即受五戒為優婆塞。里吏催食奪兒將還。室家㘁哭隨道而來。觀者無數為之悲哀。吏抱兒擎食著羅剎前。羅剎以手擎兒。長跪白佛。國人相次以兒食。我今受佛五戒不復得食人。請以小兒持佈施佛。為佛給使
【現代漢語翻譯】 現代漢語譯本 這件事的起因是這樣的：有人誣陷我，那些殺害我的人，神祇（對神明的尊稱）都知道。聽我發一個愿，即使死了也沒有遺憾。當時我發願說：『我本來開墾荒地，從土地裡獲取資源來養活百姓，讓他們都能夠生活富足，快樂無邊。他們自己推舉我為王，按照各國的規矩共同治理國家，現在卻反而要殺我。我實在沒有對不起這些百姓的地方。如果我死了，我願變成羅剎（惡鬼），回到我原來的身體里，一定要報這仇恨。』於是他們絞殺了國王，拋棄了他的屍體就離開了。三天之後，國王的神識回到了身體里，自己命名為阿羅波（羅剎的名字）。隨即起身進入王宮，殺死了新國王以及後宮的妃嬪、侍女和左右的奸臣，想要殺光所有的人。 國中的三位長老用草繩捆綁自己，來到羅剎面前請罪，說：『這都是奸臣所為，不是普通百姓能夠知道的。懇求您原諒，願意讓您繼續治理國家。』羅剎說：『我是羅剎，和人交往，吃喝都要吃人肉。』羅剎性情急躁，考慮事情不周全。三位長老說：『國家是您允許的，所以應該像以前一樣。吃喝所需，我們會按順序供應。』 國中的長老共同發佈命令，告知人民：『從今以後，按照順序，每家出一個小孩，活著用來給羅剎吃。』羅剎王吃了三四千家的小孩，正好有一戶人家是佛弟子，住在門口精進地持守佛陀的五戒。賢良的父母和孩子都非常悲傷，哭泣不止，遙對著崛山（山名）向佛陀作禮，懺悔自己的罪過。佛陀用道眼看到他們的痛苦，就自己說道：『因為這個小孩，將要度化無數的人。』於是獨自飛往羅剎的住所，顯現出光明，照亮了整個宮殿。羅剎見到光明，懷疑是有異人前來，立即出來見佛，隨即生起惡毒的心，想要上前傷害佛陀，光明刺痛了他的眼睛。他試圖搬山、噴火，但都化為灰塵。過了很久，他疲憊不堪，然後被佛陀降伏教化，請佛陀入座，頂禮膜拜。佛陀為他說法，他一心聽法，隨即受了五戒，成為優婆塞（在家男居士）。 里吏（負責地方事務的官員）催促送食物，強行將小孩奪走送還。孩子的家人悲傷哭泣，跟隨在道路上。無數的觀看者都為之感到悲哀。官吏抱著小孩，拿著食物，放在羅剎面前。羅剎用手托著小孩，長跪著對佛陀說：『全國人民依次用小孩作為食物，我現在受了佛陀的五戒，不能再吃人了。請允許我將這個小孩佈施給佛陀，讓他為佛陀服務。』
【English Translation】 English version The origin of this matter is as follows: Someone falsely accused me, and the deities (a respectful term for gods) know who killed me. Listen to my vow, and even in death, I will have no regrets. At that time, I vowed: 'I originally cultivated wasteland, extracting resources from the land to feed the people, so that they could live in prosperity and endless happiness. They themselves elected me as their king, and governed the country together according to the rules of various nations, but now they want to kill me instead. I have truly done nothing to wrong these people. If I die, I vow to become a Rakshasa (evil spirit), return to my original body, and surely avenge this hatred.' Thereupon, they strangled the king, abandoned his corpse, and left. Three days later, the king's spirit returned to his body, and he named himself Alopa (the name of the Rakshasa). He immediately rose and entered the palace, killing the new king, as well as the concubines, maids, and treacherous ministers on the left and right, wanting to kill everyone. The three elders of the country bound themselves with grass ropes and came before the Rakshasa to plead guilty, saying: 'This was all the work of treacherous ministers, and the common people could not have known. We beg you to forgive us and are willing to let you continue to govern the country.' The Rakshasa said: 'I am a Rakshasa, and in my interactions with people, I must eat human flesh for food and drink.' The Rakshasa was impatient and did not think things through. The three elders said: 'The country is yours to allow, so it should be as before. We will supply what you need for food and drink in order.' The elders of the country jointly issued an order, informing the people: 'From now on, in order, each family must provide a child to be eaten alive by the Rakshasa.' The Rakshasa king ate the children of three or four thousand families, and it happened that one family was a Buddhist disciple, living at the gate, diligently upholding the five precepts of the Buddha. The virtuous parents and children were very sad, crying incessantly, and facing Qushan (mountain name) from afar, they paid homage to the Buddha, repenting of their sins. The Buddha, with his divine eye, saw their suffering and said to himself: 'Because of this child, countless people will be saved.' Thereupon, he flew alone to the Rakshasa's residence, manifesting light that illuminated the entire palace. The Rakshasa, seeing the light, suspected that a strange person had come, and immediately came out to see the Buddha, whereupon he conceived a malicious intent, wanting to harm the Buddha, and the light pierced his eyes. He tried to move mountains and breathe fire, but they all turned to dust. After a long time, he was exhausted and then subdued and taught by the Buddha, inviting the Buddha to sit down and prostrating in worship. The Buddha preached the Dharma to him, and he listened attentively, whereupon he received the five precepts and became an Upasaka (lay male devotee). The local officials (officials in charge of local affairs) urged the delivery of food, forcibly taking the child back. The child's family cried sadly, following along the road. Countless onlookers felt sorry for them. The officials held the child and placed the food before the Rakshasa. The Rakshasa held the child in his hands, knelt down, and said to the Buddha: 'The people of the whole country take turns using children as food, but now I have received the five precepts of the Buddha and can no longer eat people. Please allow me to donate this child to the Buddha, so that he may serve the Buddha.'
。佛為受之。說法咒愿。羅剎歡喜得須陀洹道。佛以小兒著缽中。擎出宮門還其父母。而告之曰。快養小兒勿復愁憂。眾人見佛莫不驚怪。是何神此兒何福。而獨救之。羅剎所食奪還父母。佛即說偈言。
戒德可恃怙 福報常隨己 見法為人長 終遠三惡道 戒慎除苦畏 福報三界尊 鬼龍邪毒害 不犯有戒人
見佛光像皆為佛弟子。聞偈歡喜皆得道跡(出法句譬喻經第五卷)。
感佛聞法得須陀洹道二
舍衛國有二商人。一人唸曰。佛身丈六華色紫金。頂有肉髻項背日光巍巍難言。佛猶帝王沙門猶忠臣。佛陳明法沙門誦宣斯王明矣。知佛可尊。佛知其意而熟視之。其人心意喜如獲寶。其一念曰。佛者如牛弟子猶車。彼牛索車東西南北。佛亦猶然。佛知其有惡念必獲其殃愴然愍之。其人心惡二人俱去。至三十里有亭住宿沽酒飲之。共平屬事訟之紛紜。其善念者。四天王遣善神護焉。其毒念者。太山鬼神令酒入腹。猶火燒身。出亭露臥宛轉落車轍中。晨有商人車五百乘經轢之焉。伴見之曰。吾今衰矣。還國見疑取物而去名為不義。遂輕身委財而逝。展轉遠邁去舍衛數萬里。有一國。國王崩無太子。讖書云。中國有微人當王斯土。群僚議曰。國之無君猶體之無首。難以久立。故王有
【現代漢語翻譯】 現代漢語譯本：佛陀接受了他的請求，為他說法並祝福。羅剎（Rakshasa，惡鬼）歡喜地證得了須陀洹（Srotapanna，預流果）道。佛陀用缽盛著小兒，走出宮門，還給他的父母，並告訴他們：『好好養育這個孩子，不要再憂愁了。』眾人見到佛陀，無不驚奇：『這是什麼神力？這孩子有什麼福報，竟然能被救回來，羅剎所食之物也能奪回？』佛陀隨即說了偈語： 『戒德可以依靠，福報常伴隨自身；見到佛法使人成長，終將遠離三惡道。』 『戒律謹慎能消除痛苦和畏懼，福報使人在三界中受人尊敬；鬼、龍、邪惡的毒害，不會侵犯有戒律的人。』 見到佛陀的光明形象，都成爲了佛的弟子。聽聞偈語，歡喜地證得了道跡（出自《法句譬喻經》第五卷）。 感念佛陀聞法而證得須陀洹道二則 舍衛國（Sravasti）有兩位商人。一人心想：『佛陀的身軀高一丈六尺，身色如紫磨真金，頭頂有肉髻，頸背有日光，威嚴難以言表。佛陀就像帝王，沙門（Sramana，出家修行者）就像忠臣。佛陀闡明佛法，沙門誦讀宣揚，這位國王真是英明啊！』知道佛陀值得尊敬。佛陀知道他的心意，就仔細地看著他，那人心意歡喜，如同獲得了珍寶。另一人卻想：『佛陀就像牛，弟子就像車，那牛拉著車，東西南北地走。佛陀也是這樣。』佛陀知道他有惡念，必定會遭受災殃，心中感到悲憫。這兩人心懷善惡，一同離去。走了三十里路，在亭子里住宿，買酒來喝，共同評判事情，爭論不休。心懷善念的那個人，有四天王派遣善神守護他。心懷惡念的那個人，太山（Mount Tai）的鬼神讓酒進入他的腹中，如同火燒身一般。他走出亭子，露宿在外，翻滾著落入車轍中。早晨，有一隊五百輛車的商隊經過，把他碾死了。他的同伴見狀說：『我如今真是倒霉啊！』如果回國，會被懷疑拿了他的東西逃走，這名聲太不好了。於是捨棄了財物，獨自離去，輾轉遠行，離開了舍衛國數萬里。到了一個國家，國王駕崩，沒有太子。讖書上說：『中國（指印度）有一個地位卑微的人，應當成為這個國家的國王。』群臣商議說：『國家沒有君主，就像身體沒有頭，難以長久維持。』故而國王有
【English Translation】 English version: The Buddha accepted his request, preached the Dharma, and offered blessings. The Rakshasa (demon) rejoiced and attained the Srotapanna (stream-enterer) path. The Buddha placed the child in his bowl, exited the palace gate, and returned him to his parents, saying, 'Raise this child well and do not grieve anymore.' The people who saw the Buddha were all amazed, 'What divine power is this? What merit does this child have that he could be saved, and what the Rakshasa ate could be taken back?' The Buddha then spoke in verse: 'Virtue through precepts is a reliable refuge, blessings always follow oneself; seeing the Dharma makes one grow, and ultimately one will be far from the three evil realms.' 'Being cautious with precepts removes suffering and fear, blessings make one respected in the three realms; ghosts, dragons, and evil poisons do not harm those who have precepts.' Seeing the Buddha's radiant image, all became disciples of the Buddha. Hearing the verses, they rejoiced and attained the path (from the fifth volume of the Dharmapada Sutra). Two Stories of Being Moved by the Buddha, Hearing the Dharma, and Attaining the Srotapanna Path In Sravasti, there were two merchants. One thought, 'The Buddha's body is sixteen zhang tall, with the color of purple gold. He has a 肉髻 (ushnisha, cranial protuberance) on his head and a halo of light behind his neck, majestic beyond words. The Buddha is like a king, and the 沙門 (Sramanas, renunciates) are like loyal ministers. The Buddha elucidates the Dharma, and the 沙門 recite and proclaim it. This king is truly wise!' He knew that the Buddha was worthy of respect. The Buddha knew his thoughts and looked at him intently. That person's heart was filled with joy, as if he had obtained a treasure. The other person thought, 'The Buddha is like an ox, and the disciples are like a cart. The ox pulls the cart, going east, west, north, and south. The Buddha is also like that.' The Buddha knew that he had evil thoughts and would surely suffer calamity, and he felt compassion for him. These two people, with good and evil intentions, left together. After traveling thirty li, they stayed at a pavilion, bought wine to drink, and argued endlessly while judging matters. The one with good intentions was protected by good spirits sent by the Four Heavenly Kings. The one with evil intentions had the spirits of Mount Tai cause the wine to burn in his stomach like fire. He went out of the pavilion, slept in the open, and rolled into a cart rut. In the morning, a caravan of five hundred carts passed by and crushed him to death. His companion saw this and said, 'I am truly unlucky now!' If I return to the country, I will be suspected of taking his belongings and running away, which would be a bad reputation. So he abandoned the property and left alone, traveling tens of thousands of li away from Sravasti. He arrived in a country where the king had died and had no heir. A prophecy said, 'A humble person from China (referring to India) should become the king of this land.' The officials discussed, 'A country without a ruler is like a body without a head, difficult to maintain for long.' Therefore, the king had
馬常為王作禮。若任王者馬必屈膝。僉曰大善。即具嚴駕以王印綬著車上。人馬填路觀者莫不揮涕。時彼商人亦出觀看。國太史曰。彼有黃云之蓋斯王者之氣也。神馬直進屈膝舐足。群臣欣豫香湯澡浴。拜為國主。僉然稱臣。王曰。餘本商人。無德於民不任天位。群僚曰。天授有德神馬屈膝。於是遂處王宮。聽省國政。深自惟曰。我無微善何緣獲此。必是佛恩使之然也。晨在御座嘆佛無上之聖。率土群僚向舍衛國。稽首言曰。賤人蒙世尊潤獲為人君。斯土傳世不知有佛。流俗之書亦無記焉。愿以大明開斯國人之聾盲也。明日愿與應真聖眾。垂意顧斯一時三月。佛告阿難。敕諸比丘。明日彼王請。皆當隨變化現神尊德。令其國民咸共睹焉。諸天聞佛之彼教化。相率導從作樂歌德。寶帳幢幡華下紛紛光色耀目。佛及應真皆坐正殿。王自斟酌畢。以小床于佛前坐。佛廣說法。王曰。吾本微人。業無快德何緣獲斯。佛告王曰。昔彼國王飯佛。王心念言。佛心如國王。沙門如臣。王種斯栽今獲其果。彼人云。佛若牛弟子若車。彼人自種車轢之栽。今在太山為火車所轢。自獲其果也。非王勇猛所能致矣。為善福隨履惡禍追。響之應聲善惡如音。非天龍鬼神所授。非先禰所為也。造之者心。成者身口矣。佛頌偈曰。
心為法本
心尊心使 中心念惡 即言即行 罪苦自追 車轢于轍 心為法本 心尊心使 中心念善 即言即行 福樂自追 如影隨形
世尊又告王曰。眾惡之罪最重有五。不孝不忠殺親殺君家滅國亂。重罪一也。羅漢之行得空不願無想之定。與佛齊意拯濟眾生。而愚害之。重罪二也。佛者眾罪已畢景福會成。相好十力法導眾生。慈悲喜護心過慈母。而愚惡謗重罪三也。清潔沙門志靖行高。情抱經法助佛化愚。諸佛相紹眾生得度皆由眾僧。佞讒挍遘以致不調。以不調故正法毀。正法毀則民狂走。民狂走者三惡道興。惱比丘僧。重罪四也。佛尊廟寶物水土。眾生赤心以貢三尊。愚人或毀盜。重罪五也。犯斯五者罪無有請。謂之自殺身自滅族自投太山火矣。五罪之重重於須彌慎無犯焉。佛說經竟。王及群臣皆得須陀洹。受五戒為清信士。國民有作沙門者。守戒為清信士者。遂以五戒十善為國政。諸天祐護國遂興矣(出百愛經)。
波斯匿王后園生自然甘蔗粳米三
波斯匿王。宿殖德本福響自應。於後園中自然生甘蔗之樹。流出甘漿晝夜不絕。又生一株粳米。垂穗數百取之無盡。王受其福食之無厭。身體肥重喘息苦極不能轉側。往到佛所低身揖讓。在一面坐。佛便說偈。
若人能專意
于食知止足 趣欲支形命 養壽守道德
王歡喜踴躍。即從坐起辭佛還宮。敕擎食人在吾前者。先說斯偈以為常法。王轉減食。身減體輕。行來無患(出出曜經第十七卷)。
波斯匿王請佛解夢四
波斯匿王。夜臥有十種夢。一小樹生華。二見小樹生果。三見牸牛從犢求乳。四見人切索羊隨後食。五見十釜重上釜踴灌入最下釜。六見馬一身兩頭食麥。七見血流成渠。八見澄水四邊清中央濁。九見犬在金器中小便。十見四方有四牛來相抵突各散還去。王見恐怖衣毛皆豎。即從臥覺便作是念。我應命終失此王位耶。即往問佛。佛曰。大王勿懷恐怖。不由此夢乃失王位。夢小樹生華者。當來眾生非法欲行。常懷貪嫉與邪法相應。是時人民不孝父母。不承事沙門婆羅門。便得供養。猶如今孝從父母供養沙門者也。小樹生果者。當來眾生非法欲行。常懷貪嫉與邪法相應。是時人民嫁未久。而抱子歸不知慚愧也。牸牛隨犢求乳者。當來眾生非法欲行。常懷貪嫉與邪法相應。母守門女傍通以自存活也。人切索羊隨後食者。當來眾生非法欲行。常懷貪嫉與邪法相應。以己財寶與外人通也。夢十釜列上頭釜溢涌灌最下釜中者。當來眾生非法欲行。與邪法相應。兒語父母言。速出此家詣山野澤。我欲住此村落也。
【現代漢語翻譯】 現代漢語譯本 于飲食方面知道適可而止。 節制慾望以維持生命，修養身心以保持道德。
國王歡喜雀躍，立即從座位上起身，告別佛陀返回王宮。命令負責送食物的人在他前面，先念誦這首偈語作為慣例。國王逐漸減少食物的攝入，身體變得輕盈，行動起來也沒有了疾病。
波斯匿王（Prasenajit，古印度拘薩羅國國王）請佛陀解夢四
波斯匿王，夜裡做了十種夢。一是小樹開花，二是看見小樹結果，三是看見母牛向小牛犢索要奶水，四是看見有人宰殺羊，然後又追著吃，五是看見十個鍋排列，上面的鍋里的東西溢出來灌入最下面的鍋里，六是看見一匹馬一個身體兩個頭吃麥子，七是看見血流成河，八是看見清水四周清澈中央渾濁，九是看見狗在金器中小便，十是看見四方有四頭牛來互相沖撞，然後各自散去。國王看見這些景象，感到恐懼，汗毛都豎了起來。立即從睡夢中醒來，心想：『我難道要命終，失去這王位了嗎？』於是前去請教佛陀。佛陀說：『大王不必感到恐懼，不會因為這些夢而失去王位。夢見小樹開花，是說未來的眾生行為不合法度，心懷貪婪嫉妒，與邪法相應。那時的人民不孝順父母，不侍奉沙門（Shramana，出家修道者）和婆羅門（Brahmana，印度教祭司），反而能得到供養，就像現在孝順父母供養沙門的人一樣。夢見小樹結果，是說未來的眾生行為不合法度，心懷貪婪嫉妒，與邪法相應。那時的人民結婚沒多久，就抱著孩子回家，不知羞愧。母牛向小牛犢索要奶水，是說未來的眾生行為不合法度，心懷貪婪嫉妒，與邪法相應。母親把守門戶，女兒在外面私通以維持生計。有人宰殺羊，然後又追著吃，是說未來的眾生行為不合法度，心懷貪婪嫉妒，與邪法相應。把自己的財寶送給外人。夢見十個鍋排列，上面的鍋里的東西溢出來灌入最下面的鍋里，是說未來的眾生行為不合法度，與邪法相應。兒子對父母說：『快點離開這個家，去山野，我想住在這個村落里。』
【English Translation】 English version Knowing contentment in food, Restraining desires to sustain life, cultivating longevity by upholding morality.
The king rejoiced and leaped up. Immediately he rose from his seat, bid farewell to the Buddha, and returned to the palace. He ordered the person carrying food before him to first recite this verse as a customary practice. The king gradually reduced his food intake, his body became lighter, and he moved about without illness.
King Prasenajit (King of Kosala in ancient India) Asks the Buddha to Interpret Four Dreams
King Prasenajit had ten kinds of dreams in the night. First, a small tree blossomed. Second, he saw a small tree bearing fruit. Third, he saw a cow seeking milk from its calf. Fourth, he saw people slaughtering sheep and then chasing after them to eat. Fifth, he saw ten pots arranged in a row, with the top pot overflowing and pouring into the bottom pot. Sixth, he saw a horse with one body and two heads eating wheat. Seventh, he saw blood flowing into a river. Eighth, he saw clear water that was clear on all sides but muddy in the center. Ninth, he saw a dog urinating in a golden vessel. Tenth, he saw four bulls coming from the four directions to clash with each other, and then each scattering and returning. The king saw these sights and felt fear, and his hair stood on end. Immediately he awoke from his sleep and thought: 'Am I going to die and lose this throne?' So he went to ask the Buddha. The Buddha said: 'Great King, do not be afraid. You will not lose your throne because of these dreams. Dreaming of a small tree blossoming means that future beings will act unlawfully, harboring greed and jealousy, and being in accordance with evil dharmas. At that time, the people will not be filial to their parents, nor will they serve the Shramanas (ascetics) and Brahmanas (priests), but they will receive offerings, just as those who are now filial to their parents and make offerings to the Shramanas. Dreaming of a small tree bearing fruit means that future beings will act unlawfully, harboring greed and jealousy, and being in accordance with evil dharmas. At that time, people will return home with a child shortly after marriage, without knowing shame. Dreaming of a cow seeking milk from its calf means that future beings will act unlawfully, harboring greed and jealousy, and being in accordance with evil dharmas. The mother guards the door, and the daughter engages in secret affairs to support herself. Dreaming of people slaughtering sheep and then chasing after them to eat means that future beings will act unlawfully, harboring greed and jealousy, and being in accordance with evil dharmas. They give their wealth to outsiders. Dreaming of ten pots arranged in a row, with the top pot overflowing and pouring into the bottom pot means that future beings will act unlawfully and be in accordance with evil dharmas. The son says to his parents: 'Quickly leave this house and go to the mountains and wilderness. I want to live in this village.'
馬一身兩頭食麥者。當來眾生非法欲行。常懷貪嫉與邪法相應。彼依國王劫奪婆羅門長者。或依婆羅門長者劫奪王藏也。夢血流成渠者。當來有國王不樂己境界。便集四種兵侵奪他界。亦不可制不隨法教。是時人民死者眾多也。夢澄水四邊清中央濁者。當來眾生非法欲行。常懷貪嫉與邪法相應。中國眾生好喜斗亂。邊國人民無有諍訟也。夢犬在金器中小便者。當來眾生非法欲行。常懷貪嫉與邪法相應。我三阿僧祇劫勤苦所集法寶者。皆當誹謗。刀杖瓦石打我聲聞。此沙門種所說非法。好造歌頌也。夢四面有四牛來共相抵突各散還去者。當來眾生非法欲行。常懷貪嫉與邪法相應。是時四面有大云起。雷電霹靂不雨散去也。是謂十夢應如是。大王十夢者。有是十應。以是因緣王勿懷恐怖亦不命終不失王位。皆是當來末世法應如是。大王當作是學。王大歡喜(出增一阿含經第四十一卷)。
波斯匿王求贖女命五
波斯匿王。女婆陀命過。極愛念之。未曾離目。殯葬已畢。親覲如來頭面禮足在一面坐。佛言。今王何故衣裳塵垢愁憂如是。王言。有一女適命終甚愛念。始殯葬竟欲以象贖女命。乃至車馬伏藏。愁憂苦惱皆由恩愛生。所以然者。古者大王。於此舍衛城。有人女命終。愛念女故未曾遠目。便自迷惑不有所
【現代漢語翻譯】 現代漢語譯本：夢見一個身體兩個頭吃麥子的人，預示著未來的眾生會做出不合法的行為，心中常懷貪婪嫉妒，與邪法相應。他們會依仗國王去劫奪婆羅門（Bāluómén，古印度僧侶階層）或長者，或者依仗婆羅門或長者去劫奪國王的財物。夢見血流成河，預示著未來會有國王不喜歡自己的領地，於是集結四種軍隊侵略他國，而且無法制止，不遵循佛法教誨。那時人民死亡眾多。夢見清水四邊清澈中央渾濁，預示著未來的眾生會做出不合法的行為，心中常懷貪婪嫉妒，與邪法相應。中國（Zhōngguó，指古代的中心地區）的眾生喜歡爭鬥，而邊遠地區的人民沒有爭訟。夢見狗在金器中小便，預示著未來的眾生會做出不合法的行為，心中常懷貪婪嫉妒，與邪法相應。我（指佛陀）在三大阿僧祇劫（Āsēngqí jié，極長的時間單位）勤苦積累的佛法，都將被誹謗。他們會用刀杖瓦石毆打我的聲聞（Shēngwén，聽聞佛陀教誨而證悟的弟子），這些沙門（Shāmén，出家修道者）的後代會說不合法的言論，喜歡創作歌頌邪法的作品。夢見四面有四頭牛來互相牴觸，然後各自散去，預示著未來的眾生會做出不合法的行為，心中常懷貪婪嫉妒，與邪法相應。那時四面會有大云升起，雷電交加卻不下雨就散去了。這就是十種夢境的應驗。大王，這十種夢境預示著未來會發生的事情，因此您不必感到恐懼，也不會因此喪命或失去王位。這些都是未來末法時代應有的現象，大王應當這樣看待。國王聽后非常高興（出自《增一阿含經》第四十一卷）。 波斯匿王（Bōsìnìwáng，古代印度國王）為女兒贖命第五段： 波斯匿王（Bōsìnìwáng，古代印度國王）的女兒婆陀（Pótuó，人名）去世了，他非常愛她，從未讓她離開自己的視線。安葬完畢后，他親自去拜見如來佛，頭面禮足后在一旁坐下。佛陀說：『大王今天為何衣裳沾滿塵土，如此憂愁？』國王說：『我有一個女兒去世了，我非常愛她，剛剛安葬完畢，我想用大象來贖回女兒的性命，甚至用車輛、馬匹和伏藏的財寶。我的憂愁苦惱都是因為恩愛而生。』這是因為，古代有一位大王，在這舍衛城（Shèwèichéng，古代印度城市）中，有一個女兒去世了，他因為愛念女兒，從未讓她離開自己的視線，便因此迷惑，不知道該怎麼辦。
【English Translation】 English version: Dreaming of a being with one body and two heads eating wheat signifies that future beings will engage in unlawful conduct, constantly harboring greed and jealousy, and aligning themselves with heretical teachings. They will rely on the king to plunder Brahmins (Bāluómén, the priestly class in ancient India) or elders, or rely on Brahmins or elders to plunder the king's treasures. Dreaming of blood flowing into canals signifies that in the future, there will be a king who dislikes his own territory and assembles four types of troops to invade other lands, and he will be uncontrollable and not follow the teachings of the Dharma. At that time, many people will die. Dreaming of clear water with clear edges and a muddy center signifies that future beings will engage in unlawful conduct, constantly harboring greed and jealousy, and aligning themselves with heretical teachings. The beings in the central lands (Zhōngguó, referring to the central regions in ancient times) will be fond of strife, while the people in the borderlands will have no disputes. Dreaming of a dog urinating in a golden vessel signifies that future beings will engage in unlawful conduct, constantly harboring greed and jealousy, and aligning themselves with heretical teachings. The Dharma treasures that I (referring to the Buddha) have diligently accumulated over three great Asamkhya kalpas (Āsēngqí jié, extremely long units of time) will all be slandered. They will beat my Shravakas (Shēngwén, disciples who attain enlightenment by hearing the Buddha's teachings) with knives, sticks, tiles, and stones. These descendants of the Shramanas (Shāmén, renunciates who practice the Way) will speak unlawful words and be fond of composing songs praising heretical teachings. Dreaming of four oxen coming from four directions to clash with each other and then scattering signifies that future beings will engage in unlawful conduct, constantly harboring greed and jealousy, and aligning themselves with heretical teachings. At that time, great clouds will rise from four directions, with thunder and lightning but no rain, and then dissipate. These are the fulfillments of the ten dreams. O King, these ten dreams foretell events that will happen in the future, so you need not be afraid, nor will you die or lose your throne because of them. These are all phenomena that are due to occur in the future degenerate age. O King, you should view them in this way. The king was very pleased after hearing this (from the Forty-first Volume of the Ekottara Agama Sutra). King Prasenajit (Bōsìnìwáng, an ancient Indian king) Seeks to Redeem His Daughter's Life, Part Five: King Prasenajit's (Bōsìnìwáng, an ancient Indian king) daughter, Bhadra (Pótuó, a personal name), passed away. He loved her dearly and never let her out of his sight. After the funeral, he personally went to see the Tathagata, prostrated himself at his feet, and sat down to one side. The Buddha said, 'Why is it that today, O King, your clothes are covered in dust and you are so sorrowful?' The king said, 'I had a daughter who passed away, and I loved her dearly. I have just finished burying her, and I want to redeem my daughter's life with elephants, even with carriages, horses, and hidden treasures. My sorrow and suffering are all born from love.' This is because, in ancient times, there was a great king in this Shravasti (Shèwèichéng, an ancient Indian city) who had a daughter who passed away. Because he loved and missed his daughter, he never let her out of his sight, and he became confused and did not know what to do.
識。處處遊行問人民言。誰見我女。大王當以此方便知。愁憂苦惱皆由恩愛生。大王勿懷愁憂。一切恩愛皆當分離。所生之物必當壞敗。如是廣為說法。王受教而去(出波斯匿王女命過請佛經)。
波斯匿王遊獵遇得末利夫人六
時舍衛城中。有一大姓婆羅門。名耶若達。多饒財寶。一婢名黃頭。常守末羅園。時彼婢常愁憂言。我何時當免出於婢。時彼婢晨朝已。食分乾飯持詣園中。爾時世尊入城乞食。時黃頭婢遙見如來。心自念言。我今寧可持此飯施彼沙門。或可脫此婢使。即授飯施佛。世尊慈愍受還精舍。時黃頭婢。即前進入末羅園中。波斯匿王。嚴四種兵出外遊獵。從人分張馳逐群鹿。天時大熱遙見末利園。即回車往步入園中。黃頭遙見波斯匿來。行步舉動非是常人。即前奉迎言。善來大人可就此坐。即脫一衣敷令王坐。黃頭問言。不審須水洗腳不。王言可爾。即取水與王。為王揩腳。復問王言。欲洗面不。即更以水與王洗面。復問王言。欲飲不。即詣池更洗手。取好藕葉盛水與王。復問王言。不審欲臥息不。即復更脫一衣與王敷之。見王臥已在前長跪。按腳及余支節。解王疲勞。黃頭身如天身細濡妙好。王著細滑。心念言。未曾有如此女聰明。我所不教而悉為之。王即問言。汝是誰家女。報言。
【現代漢語翻譯】 現代漢語譯本： 『識。』（指阿賴耶識，佛教中儲存一切行為和經驗的根本識）處處詢問人民說：『誰見過我的女兒？』大王應當用這種方便來了解情況。憂愁苦惱都是因為恩愛而產生。大王不要懷有憂愁。一切恩愛終將分離。凡是產生的事物必定會壞滅。』像這樣廣泛地為國王說法。國王接受教誨后離開了。（出自《波斯匿王女命過請佛經》）
波斯匿王遊獵時遇到了末利夫人（的故事）
當時舍衛城中，有一位大戶婆羅門，名叫耶若達（Yajnadatta）。他擁有很多財富。有一個婢女名叫黃頭。經常看守末羅園（Mallika Garden）。當時這個婢女常常憂愁地說：『我什麼時候才能脫離婢女的身份呢？』當時這個婢女早上起來后，分出一些乾飯帶到園中。這時世尊（指釋迦牟尼佛）進入城中乞食。黃頭婢女遠遠地看見如來，心裡想：『我現在不如把這些飯佈施給那位沙門（出家人），或許可以脫離婢女的身份。』於是把飯交給佛陀佈施。世尊慈悲地接受了，然後回到精舍。當時黃頭婢女，就前行進入末羅園中。波斯匿王（Prasenajit），率領四種軍隊出外遊獵。隨從們分散開來追逐鹿群。天氣非常炎熱，遠遠地看見末利園，就調轉車頭步行進入園中。黃頭遠遠地看見波斯匿王到來，他的行走舉止不同於常人。就上前迎接說：『歡迎大人，請到這裡坐。』於是脫下一件衣服鋪在地上讓國王坐下。黃頭問道：『不知道您是否需要水洗腳？』國王說：『可以。』於是取水給國王洗腳。又問國王說：『要洗臉嗎？』又用水給國王洗臉。又問國王說：『要喝水嗎？』於是到池塘邊洗手，用好的藕葉盛水給國王。又問國王說：『不知道您是否想要休息？』於是又脫下一件衣服給國王鋪上。看見國王躺下後，就在前面長跪，按摩腳和其餘的肢體，解除國王的疲勞。黃頭的身體像天人一樣細嫩美好。國王接觸到她細滑的肌膚，心裡想：『從未有過如此聰明的女子。我沒有教她，她卻全部都做到了。』國王就問她說：『你是誰家的女兒？』她回答說：
【English Translation】 English version: 'Consciousness.' (Referring to Alaya-vijnana, the fundamental consciousness in Buddhism that stores all actions and experiences) Everywhere he asked the people, 'Who has seen my daughter?' The Great King should use this means to understand the situation. Sorrow and suffering arise from love and attachment. Great King, do not harbor sorrow. All love and attachment will eventually be separated. Whatever is born will inevitably decay and perish.' He extensively preached the Dharma in this way. The king received the teachings and departed. (From the Sutra of King Prasenajit Requesting the Buddha After the Death of His Daughter)
King Prasenajit Encountering Lady Mallika While Hunting
At that time, in the city of Shravasti, there was a wealthy Brahmin named Yajnadatta. He possessed much wealth. He had a servant girl named Yellow Head (Huangtou). She often guarded the Mallika Garden. At that time, the servant girl often worried and said, 'When will I be freed from being a servant?' At that time, the servant girl, after getting up in the morning, divided some dried rice and brought it to the garden. At this time, the World Honored One (referring to Shakyamuni Buddha) entered the city to beg for food. The servant girl Yellow Head saw the Tathagata (another name for the Buddha) from afar and thought to herself, 'I might as well give this rice to that Shramana (ascetic monk), perhaps I can be freed from being a servant.' So she gave the rice to the Buddha as an offering. The World Honored One compassionately accepted it and returned to the monastery. At that time, the servant girl Yellow Head, went forward and entered the Mallika Garden. King Prasenajit, leading four types of troops, went out hunting. The followers dispersed to chase after the deer. The weather was very hot, and seeing the Mallika Garden from afar, he turned his chariot around and walked into the garden. Yellow Head saw King Prasenajit approaching from afar, his walking and demeanor were different from ordinary people. She went forward to greet him and said, 'Welcome, Great One, please sit here.' So she took off a piece of clothing and spread it on the ground for the king to sit on. Yellow Head asked, 'I don't know if you need water to wash your feet?' The king said, 'Yes, please.' So she took water and washed the king's feet. She also asked the king, 'Do you want to wash your face?' She also gave the king water to wash his face. She also asked the king, 'Do you want to drink water?' So she went to the pond, washed her hands, and used good lotus leaves to hold water for the king. She also asked the king, 'I don't know if you want to rest?' So she took off another piece of clothing and spread it for the king to lie on. Seeing the king lying down, she knelt in front of him, massaging his feet and other limbs, relieving the king's fatigue. Yellow Head's body was as delicate and beautiful as a celestial being. The king touched her smooth skin and thought to himself, 'Never has there been such an intelligent woman. I did not teach her, but she did everything.' The king then asked her, 'Whose daughter are you?' She replied:
我是耶若達家婢。使差我守此園。如是語頃。王諸大臣。尋王車跡來詣園中。跪拜王足在一面立。王敕一人。汝喚耶若達婆羅門來。婆羅門來詣王所。王問言。此女是汝婢耶。答曰是。王言。吾今欲取為婦。汝意云何。報言。此是婢使云何為婦。王言。無苦。但論價直。婆羅門言。欲論價直。百千兩金。我豈取王價。今持奉王。王言。不爾。我取為婦。云何不與價。即出百千兩金。與婆羅門。即迎載入宮。眾臣衛從。末利園中將來故即莂之末利夫人。王甚愛敬。復于異時。王於五百女人中。立為第一夫人。在高殿便自念言。我以何業報因緣得免於婢今受如是快樂。復作是念。將是我先以和蜜乾飯分施與沙門。以此因緣今得免婢。受如是快樂耳(出四分律初分第十三卷)。
好信王發願灌佛七
古昔有佛。號曰始無。時有國王。名曰好信。好樂佛法視佛無厭。種尼俱類樹。樹下為佛敷栴檀床座。佛坐其上。好信王聽經。佛泥洹后。王不見佛。便名尼俱類樹則為佛樹。見之如見佛。日日往樹下坐。常所坐處想聞教戒。王有青衣。名曰拘錄。常侍王邊。夫人嫉妒雇婆羅門令咒殺佛樹。于常婆羅門。四月七日夜取南山中大毒蛇腦涂樹。樹即枯死。王即便悲涕不能自勝。四月八日夜半明星出時取五色香水集華用灌此
【現代漢語翻譯】 現代漢語譯本：我是耶若達（Yeruoda）家的婢女，被派來看守這個園子。』說話間，國王和大臣們沿著車轍來到園中，跪拜在國王腳下，站在一旁。國王命令一人：『你去把耶若達（Yeruoda）婆羅門叫來。』婆羅門來到國王面前。國王問道：『這個女子是你的婢女嗎？』回答說是。國王說：『我現在想娶她為妻，你意下如何？』回答說：『她是婢女，怎麼能做您的妻子呢？』國王說：『沒關係，只要談好價錢。』婆羅門說：『如果要談價錢，一百千兩黃金，我怎麼能要國王的價錢呢？現在奉獻給國王。』國王說：『不是這樣，我娶她為妻，怎麼能不給價錢呢？』於是拿出一百千兩黃金，給了婆羅門，就迎娶她進入王宮，眾臣護衛跟隨。因為是從末利（Mali）園中接來的，所以就稱她為末利夫人。國王非常喜愛和尊敬她。後來，國王在五百個女人中，立她為第一夫人。她住在高高的宮殿里，便自己思念：『我以什麼樣的業報因緣，能夠免於做婢女，現在享受這樣的快樂？』又這樣想：『大概是我先前用和著蜂蜜的乾飯，分給沙門（Shamen），因為這個因緣，現在才能免於做婢女，享受這樣的快樂吧！』（出自《四分律》初分第十三卷）。 好信王發願灌佛 過去有佛，名叫始無（Shiwu）。當時有國王，名叫好信（Haoxin）。好信王喜愛佛法，看佛沒有厭倦的時候。他種植尼俱類（Nijulei）樹，在樹下為佛鋪設栴檀（ZhanTan）床座，佛坐在上面，好信王聽經。佛涅槃后，國王見不到佛，便把尼俱類樹稱為佛樹，見到它就像見到佛一樣，每天都到樹下坐著，常常在坐的地方想像聽到佛的教誨。國王有個青衣，名叫拘錄（Julu），常常侍奉在國王身邊。夫人嫉妒，僱傭婆羅門用咒語殺死佛樹。於是，婆羅門在四月七日夜晚，取南山中的大毒蛇腦塗在樹上，樹立刻枯死。國王非常悲傷，不能自已。四月八日夜晚，明星出現時，取五色香水，聚集鮮花，用來灌溉這棵樹。
【English Translation】 English version: I am a maidservant of Yeruoda's family, sent to guard this garden.' While she was speaking, the king and his ministers followed the tracks of the king's chariot and arrived at the garden. They knelt and bowed at the king's feet, standing to one side. The king ordered one of them, 'Go and summon the Brahmin Yeruoda.' The Brahmin came to the king. The king asked, 'Is this woman your maidservant?' He replied, 'Yes.' The king said, 'I now wish to take her as my wife. What do you think?' He replied, 'She is a maidservant, how can she be your wife?' The king said, 'It's alright, let's just discuss the price.' The Brahmin said, 'If we are to discuss the price, a hundred thousand pieces of gold, how could I take the king's price? I now offer it to the king.' The king said, 'It is not so. I am taking her as my wife, how can I not give a price?' He then took out a hundred thousand pieces of gold and gave it to the Brahmin, and then welcomed her into the palace, with the ministers guarding and following. Because she was brought from the Mali garden, she was then called Lady Mali. The king loved and respected her very much. Later, among the five hundred women, the king made her the first lady. Living in the high palace, she thought to herself, 'By what karmic cause and condition was I able to escape being a maidservant and now enjoy such happiness?' She then thought, 'Perhaps it was because I previously shared dry rice mixed with honey with the Shamen (ascetics), and because of this cause and condition, I am now able to escape being a maidservant and enjoy such happiness!' (From the first part, thirteenth volume of the Si Fen Lu). King Haoxin's Vow to Bathe the Buddha In the past, there was a Buddha named Shiwu. At that time, there was a king named Haoxin. King Haoxin loved the Buddha's teachings and never tired of looking at the Buddha. He planted a Nijulei tree, and under the tree, he laid out a sandalwood seat for the Buddha. The Buddha sat on it, and King Haoxin listened to the scriptures. After the Buddha entered Nirvana, the king could not see the Buddha, so he named the Nijulei tree the Buddha tree. Seeing it was like seeing the Buddha. He went to sit under the tree every day, often imagining hearing the Buddha's teachings in the place where he sat. The king had a servant named Julu, who often attended to the king. The queen was jealous and hired a Brahmin to kill the Buddha tree with a curse. So, on the night of the seventh day of the fourth month, the Brahmin took the brain of a large poisonous snake from the southern mountain and smeared it on the tree. The tree immediately withered and died. The king was very sad and could not control himself. On the night of the eighth day of the fourth month, when the morning star appeared, he took five-colored fragrant water and gathered flowers to water the tree.
樹。即還更生。王便愿言。當令十方諸佛生時用今日。得道時用今日。般泥洹亦用今日。從此以來諸佛興世。皆是此日。故用四月八日灌佛也(山宿願果報經)。
耆域藥王請僧佛八
耆域藥王。請佛及僧。唯除槃特。槃特四月誦帚彗名。終不能得。如來及僧往坐耆域舍。行清凈水如來不受。耆域白佛。不審如來以何因緣而不受水。佛告耆域。今此眾中無有槃特比丘。是故不受。耆域白佛。此槃特愚鈍。放牛羊人皆勝於此。佛告耆域。汝不請槃特者吾不受清凈水。時耆域承佛教戒即遣人往喚槃特。佛告阿難。汝授缽與槃特。令莫起于坐遙授與我。耆域見此神力便自悔責。咄哉大誤毀辱賢聖。今日乃知大犯口過。即生敬心向槃特比丘。逾於五百僧。世尊廣說。過去世時耆域為將販賣轉易。嘗驅千疋馬往詣他國。中路有一馬產駒。以駒乞人進至他國。與國主相見。王語馬將。君此千疋皆是凡馬。一馬悲鳴其聲有異必生䭸駒。其駒長大者價當千馬。若得此駒諸馬盡買不爾不須。馬將追乞駒處。其駒未經旬日便作人語。語其主曰。若使馬將來求我者。得五百謂馬可與。馬將求以一疋始馬贖之。其人答曰。吾本不強從君索。勤苦養活。君今欲須。以五百疋馬贖當相還也。遂從之。先薄賤馬駒。今留槃特。后皆貴重。
【現代漢語翻譯】 現代漢語譯本 樹，即會再次生長。國王便發願說：『應當讓十方諸佛出生時用今天，得道時用今天，般涅槃也用今天。』從此以後，諸佛興盛於世，都是在這一天。所以用四月八日灌浴佛像（出自《山宿願果報經》）。
耆域藥王請佛及僧
耆域藥王，邀請佛陀和僧眾，唯獨沒有邀請槃特（Pantha，一位比丘的名字，意為『道路』）。槃特在四月誦讀『掃帚』、『彗星』的名字，始終不能學會。如來和僧眾前往耆域的住所就坐。耆域奉上清凈水，如來沒有接受。耆域問佛陀：『不知如來因為什麼緣故而不接受水？』佛陀告訴耆域：『現在這大眾之中沒有槃特比丘，因此我不接受。』耆域對佛陀說：『這槃特愚鈍，放牛羊的人都勝過他。』佛陀告訴耆域：『你如果不請槃特，我就不接受清凈水。』當時耆域接受佛陀的教誨，立即派人去請槃特。佛陀告訴阿難（Ananda，佛陀的十大弟子之一，『歡喜』之意）：『你把缽交給槃特，讓他不要起身，遙遠地遞給我。』耆域見到這種神力，便自己後悔責備：『唉呀，大錯特錯，毀辱了賢聖。今天才知道犯了大口過。』立即生起敬重心，對槃特比丘的尊敬超過了五百僧眾。世尊廣泛地講述：過去世的時候，耆域作為商人販賣貨物，曾經驅趕一千匹馬前往其他國家。中途有一匹馬生了小馬駒，（耆域）把小馬駒送給別人，（自己）前往其他國家與國王相見。國王對馬商說：『你這一千匹馬都是普通的馬。一匹馬的悲鳴聲與衆不同，必定能生出駿馬。那馬駒長大后，價值相當於一千匹馬。如果能得到這匹馬駒，我就把所有的馬都買下，否則就不需要。』馬商追到送小馬駒的地方去乞討。那小馬駒不到十天就能說人話，對它的主人說：『如果馬商來求我，得到五百匹馬就可以給他。』馬商用一匹始馬去贖那小馬駒。那人回答說：『我本來沒有強迫你送我，（我）辛勤地養活它。你現在想要，用五百匹馬贖就可以還給你。』於是就答應了他。先前輕賤馬駒，現在留下槃特，後來都變得貴重。
【English Translation】 English version A tree, that is, will be reborn. The king then made a vow, saying, 'May all Buddhas in the ten directions use this day for their birth, use this day for their enlightenment, and also use this day for their Parinirvana.' From then on, all Buddhas who appear in the world do so on this day. Therefore, we bathe the Buddha image on the eighth day of the fourth month (from the Mountain Dwelling Vow Result Sutra).
Jivaka, the King of Medicine, Invites the Buddha and the Sangha
Jivaka, the King of Medicine, invited the Buddha and the Sangha, but excluded Pantha (Pantha, a Bhikkhu's name, meaning 'road'). Pantha recited the names 'broom' and 'comet' in the fourth month, but could never learn them. The Tathagata and the Sangha went to sit in Jivaka's residence. Jivaka offered pure water, but the Tathagata did not accept it. Jivaka asked the Buddha, 'I do not know for what reason the Tathagata does not accept the water?' The Buddha told Jivaka, 'There is no Bhikkhu Pantha in this assembly, therefore I do not accept it.' Jivaka said to the Buddha, 'This Pantha is dull-witted; even those who herd cattle and sheep are better than him.' The Buddha told Jivaka, 'If you do not invite Pantha, I will not accept the pure water.' At that time, Jivaka accepted the Buddha's teaching and immediately sent someone to call Pantha. The Buddha told Ananda (Ananda, one of the Buddha's ten great disciples, meaning 'bliss'): 'Give the bowl to Pantha, and let him not rise from his seat, but hand it to me from afar.' When Jivaka saw this divine power, he regretted and blamed himself, 'Alas, a great mistake, I have insulted the virtuous and holy. Today I know that I have committed a great verbal offense.' Immediately, he developed a respectful heart, and his respect for Bhikkhu Pantha exceeded that for the five hundred Sangha members. The World Honored One extensively narrated: In a past life, Jivaka was a merchant who traded goods, and he once drove a thousand horses to another country. On the way, one horse gave birth to a foal. (Jivaka) gave the foal to someone and (himself) went to another country to meet the king. The king said to the horse merchant, 'These thousand horses of yours are all ordinary horses. The cry of one horse is different; it will surely give birth to a fine horse. When that foal grows up, it will be worth a thousand horses. If I can get this foal, I will buy all the horses; otherwise, I do not need them.' The horse merchant went back to the place where he had given the foal to beg for it. The foal could speak human language in less than ten days, and it said to its owner, 'If the horse merchant comes to ask for me, you can give me to him if you get five hundred horses.' The horse merchant used one initial horse to redeem the foal. The man replied, 'I did not force you to give it to me in the first place; I have raised it diligently. Now that you want it, you can redeem it with five hundred horses.' So he agreed. Previously, the foal was considered cheap, but now leaving Pantha behind, later all became valuable.
槃特因緣久矣。非適今日(出請磐特比丘經)。
瓶沙王有四種畏九
昔瓶沙王先祖。治罪人法。若作賊者以手拍頭。賊大慚愧與死無異。后更不作。至父王時治。若作賊者驅令出城以為嚴教。賊悉慚愧與死無殊。后更不作。洴沙嗣立。若作賊者驅令出國。時有一賊七反驅出。猶故復還劫殺村城。最後縛送。王言。將去截其小指。時有司急截恐王有悔。王自試嚙指痛殊難忍即追莫截。臣答王言。已截。王甚愁悔。即自念言。我為法王之末。而為非法之始。夫為王者憂念民下。而截人指。即自命駕。詣佛白言。我曾祖先王迄至父王。皆以法治民。及到我身。為惡日滋正化漸薄。謬得為王傷截人體。自惟無道愧懼實深。佛告大王。治國之法。盜至幾錢罪應至死至幾齣國。齊幾用刑。王曰。世尊。以十九古錢為一罽利沙槃分。一罽利沙槃為四分。若盜一分罪應至死。佛為說法。王禮佛而退。時諸比丘言。云何瓶沙王畏罪乃爾。佛言。其不但今世畏罪。過去有國名曰迦尸。王號名稱。時國人民。工巧伎術無不悉備以自生活。若無工伎者謂之愚癡。若作賊者亦名愚癡。時有一人作賊縛送王所。王言。止止。彼人失財此人作賊。我復何用共作惡為。思惟。昔來始一癡人。是愚癡人不能滿千我應命終。即持愚人付于大臣
【現代漢語翻譯】 現代漢語譯本： 槃特的因緣由來已久，並非只是今天才開始的。（出自《請磐特比丘經》）
瓶沙王有四種畏懼。
過去瓶沙王的先祖，治理罪人的方法是，如果有人做賊，就用手拍他的頭。賊人感到非常慚愧，如同死去一般，之後便不再作惡。後來到了他父親做國王時，治理方法是，如果有人做賊，就將他驅逐出城，以此作為嚴厲的懲戒。賊人全都感到慚愧，如同死去一般，之後便不再作惡。瓶沙王繼位后，如果有人做賊，就將他驅逐出國。當時有一個賊人，被驅逐了七次，仍然又回來搶劫殺害村莊百姓。最後被捆綁送來。國王說：『把他帶走，砍掉他的小指。』當時負責行刑的官吏急忙砍掉了他的小指，恐怕國王后悔。國王自己嘗試咬自己的手指，感到疼痛難忍，立即追回命令不要砍。臣子回答國王說：『已經砍掉了。』國王非常愁悶後悔，心想：『我作為法王的後代，卻成爲了破壞法制的開端。作為國王，應該憂慮百姓，卻砍掉了人的手指。』於是親自駕車前往佛陀處，稟告說：『我的曾祖父、祖父，一直到我的父親，都以正法治理百姓，到了我這裡，惡行日益增多，正法教化逐漸衰微。我錯誤地做了國王，傷害砍截了人的身體。自己反省沒有德行，愧疚恐懼實在太深。』佛陀告訴大王：『治理國家的方法，盜竊多少錢財應該判處死刑，盜竊多少錢財應該驅逐出國，什麼情況下應該用刑？』國王說：『世尊，以十九古錢為一罽利沙槃（Karshapana，古印度貨幣單位），一罽利沙槃分為四分。如果盜竊一分，就應該判處死刑。』佛陀為他說法，國王向佛陀行禮後退下。當時眾比丘議論說：『為什麼瓶沙王如此畏懼罪過？』佛陀說：『他不僅今世畏懼罪過，過去有個國家名叫迦尸（Kashi），國王名叫名稱（Nāmaka）。當時國家的人民，工巧技藝沒有不精通具備的，以此自謀生計。如果沒有工巧技藝的人，就被認為是愚癡。如果有人做賊，也被認為是愚癡。當時有一個人做賊，被捆綁送到國王那裡。國王說：『停止！停止！那個人失去了財物，這個人做了賊，我再參與作惡做什麼呢？』心想：『從前到現在才出現一個愚癡的人，如果愚癡的人不能滿一千，我就應該命終。』於是將這個愚人交給大臣。
【English Translation】 English version: The causes and conditions for Pāṇṭhaka (Panthaka, name of a monk) have been long established, not just beginning today. (From the Sutra of Inviting the Bhikshu Pāṇṭhaka)
King Bimbisāra (Bimbisara, name of a king) had four kinds of fears.
In the past, the ancestors of King Bimbisāra, when governing criminals, would slap the head of a thief. The thief would feel great shame, as if dead, and would not commit the crime again. Later, when his father was king, the method of governance was to banish a thief from the city as a strict punishment. The thieves all felt ashamed, as if dead, and would not commit the crime again. When Bimbisāra succeeded to the throne, if someone committed theft, he would banish them from the country. At that time, there was a thief who was banished seven times, yet he still returned to rob and kill villagers. Finally, he was bound and sent to the king. The king said, 'Take him away and cut off his little finger.' The official in charge hurriedly cut off his little finger, fearing the king would regret it. The king tried to bite his own finger and felt unbearable pain, so he immediately ordered them not to cut it. The minister replied to the king, 'It has already been cut off.' The king was very worried and regretful, thinking to himself, 'I, as a descendant of righteous kings, have become the beginning of injustice. As a king, I should be concerned about the people, yet I have cut off a person's finger.' So he personally drove his chariot to the Buddha and reported, 'My great-grandfather, grandfather, and father all governed the people with righteousness, but when it came to me, evil deeds increased daily, and righteous teachings gradually declined. I mistakenly became king and harmed and cut off a person's body. Reflecting on my lack of virtue, I feel deeply ashamed and fearful.' The Buddha told the king, 'What is the method of governing the country? How much stolen money should be punished with death, how much should be punished with banishment, and under what circumstances should punishment be used?' The king said, 'Venerable One, nineteen ancient coins are considered one Karshapana (Karshapana, ancient Indian currency unit), and one Karshapana is divided into four parts. If one steals one part, they should be punished with death.' The Buddha preached the Dharma to him, and the king bowed to the Buddha and withdrew. At that time, the bhikshus discussed, 'Why is King Bimbisāra so afraid of sin?' The Buddha said, 'He is not only afraid of sin in this life, but in the past, there was a country named Kashi (Kashi), and the king was named Nāmaka (Nāmaka). At that time, the people of the country were skilled in all kinds of crafts and arts, and they used these skills to make a living. Those who did not have skills were considered foolish. If someone committed theft, they were also considered foolish. At that time, a thief was bound and sent to the king. The king said, 'Stop! Stop! That person lost his property, and this person committed theft. Why should I participate in evil deeds?' He thought, 'Only one foolish person has appeared since the past. If the number of foolish people does not reach one thousand, I should die.' So he handed the foolish person over to the minister.'
云。我須千愚癡人用作大會。收覓數滿白我令知。臣執持愚人繫在一處。王尋念言。是愚癡者將無自苦。便告大臣。好看此人莫令羸瘦。著我無憂園中。五欲娛樂伎樂供給。大臣奉教。欲取王意加情看視。如是不久其數滿千。臣啟滿千。更須何等當速辦之。王聞此言。甚大愁憂。昔來久遠始有其一人。如何今者倏已千數。將是末世惡法增長。王敕群臣。灑掃園內燒香懸繒。備辦種種肴膳飲食。王與群臣十八部眾詣無憂園。敕現愚人見其衣破垢膩爪長髮亂。即敕沐浴剪髮截甲。給以新衣。然後將來各與種種飲食財寶。恣其所須。語令還家供養父母。勤修產業莫復作賊。愚人聞敕歡喜奉行。時王以位授其太子。出家入山學仙人法。時國王者洴沙是也。常畏罪報。佛言。洴沙王。不但今世教令斬指追即還悔。過去世時有婆羅門。無有錢財以乞自活。是婆羅門妻不生兒子。家本有那俱羅蟲。便生一子。婆羅門念如兒想。那俱羅子于婆羅門亦如父想。少時婦生一子。行乞食時便敕婦言。汝若出行當將兒去。婦與兒食往比舍寄舂。兒有酥酪香氣。毒蛇張口吐毒欲殺小兒。那俱羅蟲便作是念。我父母不在。云何毒蛇欲殺我弟。即防毒蛇斷為七分。以血涂口當門而立。欲令父母見之歡喜。時婆羅門。始從外來遙見其婦于舍外。便瞋恚言
【現代漢語翻譯】 現代漢語譯本 云：我需要一千個愚癡的人來舉辦一個大會。收集滿了告訴我。臣下將抓來的愚人囚禁在一處。國王心想：這些愚癡的人會不會自己折磨自己？便告訴大臣：好好看管這些人，不要讓他們瘦弱。安置在我的無憂園中，用五欲之樂和伎樂來供養他們。大臣遵從命令，盡心盡力地照看他們，以迎合國王的心意。這樣過了不久，人數滿了千人。臣下稟告說：已經滿了千人，還需要什麼，請儘快吩咐。國王聽了這話，非常憂愁。過去很久才出現一個愚人，如今怎麼一下子就有了上千個？恐怕是末世惡法增長的緣故。國王命令群臣，灑掃園內，焚香懸掛綵帶，準備各種美味佳餚。國王與群臣及十八部眾來到無憂園。命令將愚人帶出來，看到他們衣衫破爛，滿身污垢，指甲很長，頭髮散亂。於是命令給他們沐浴，剪髮修甲，給他們換上新衣。然後將他們帶到國王面前，分別給予各種飲食財寶，滿足他們的需求。告訴他們回家供養父母，勤勞工作，不要再做盜賊。愚人聽了國王的命令，歡喜地遵從。當時，國王將王位傳給太子，自己出家入山，學習仙人的法術。當時的國王就是頻婆娑羅王（Bimbisara，古印度摩揭陀國國王）。他常常畏懼罪報。佛陀說：頻婆娑羅王，不只是今世下令砍人手指，追上去又後悔。過去世時，有個婆羅門（Brahmin，古印度僧侶階層），沒有錢財，靠乞討為生。這個婆羅門的妻子沒有生兒子。家裡本來有一隻那俱羅蟲（Nakula，一種動物，常被認為是貓鼬），後來生了一個兒子。婆羅門像對待兒子一樣對待那俱羅蟲。那俱羅蟲也像對待父親一樣對待婆羅門。不久，婆羅門的妻子生了一個兒子。婆羅門出去乞討食物時，便囑咐妻子說：你如果出門，要帶著孩子去。妻子帶著孩子去鄰居家寄放，在那裡舂米。孩子身上有酥酪的香氣。一條毒蛇張開嘴巴，吐出毒液，想要殺死小孩。那俱羅蟲心想：我的父母不在，怎麼能讓毒蛇殺死我的弟弟？於是殺了毒蛇，將它斷為七段，用血塗在嘴上，站在門口，想要讓父母看見后高興。當時，婆羅門剛從外面回來，遠遠地看見他的妻子在屋外，便生氣地說
【English Translation】 English version The cloud: 'I need a thousand foolish people to hold a great assembly. Gather the full number and inform me.' The minister held the captured fools in one place. The king thought to himself: 'Will these foolish people not torment themselves?' He then told the minister: 'Look after these people well, do not let them become thin. Place them in my Worry-Free Garden, and provide them with the pleasures of the five desires and music.' The minister obeyed the order, diligently caring for them to please the king's heart. Before long, the number reached a thousand. The minister reported: 'The number of a thousand is complete. What else is needed? Please order quickly.' Upon hearing this, the king was greatly saddened. 'In the distant past, there was only one fool. How is it that now there are suddenly a thousand? This must be a sign of the increase of evil doctrines in the degenerate age.' The king ordered his ministers to sweep and clean the garden, burn incense, hang banners, and prepare various delicacies. The king, along with his ministers and the eighteen divisions, went to the Worry-Free Garden. He ordered the fools to be brought forth, and saw that their clothes were torn, their bodies covered in filth, their nails long, and their hair disheveled. He then ordered them to be bathed, their hair cut, and their nails trimmed, and gave them new clothes. Then he brought them before the king, who gave them various foods, treasures, and satisfied their needs. He told them to return home, support their parents, work diligently, and not be thieves again. The fools listened to the king's orders and joyfully obeyed. At that time, the king passed the throne to his crown prince and went into the mountains to practice the ways of the immortals. That king was King Bimbisara (King of Magadha in ancient India). He was always fearful of the retribution of his sins. The Buddha said: 'King Bimbisara, it is not only in this life that you ordered the cutting off of people's fingers and then regretted it. In a past life, there was a Brahmin (a member of the priestly class in ancient India) who had no money and lived by begging. This Brahmin's wife had no sons. There was originally a Nakula (a type of animal, often thought to be a mongoose) in the house, and later it gave birth to a son. The Brahmin treated the Nakula as if it were his own son. The Nakula also treated the Brahmin as if he were his father. Not long after, the Brahmin's wife gave birth to a son. When the Brahmin went out to beg for food, he instructed his wife: 'If you go out, take the child with you.' The wife took the child to a neighbor's house to grind rice. The child had the scent of ghee and cream. A poisonous snake opened its mouth, spitting venom, wanting to kill the child. The Nakula thought to itself: 'My parents are not here. How can I let the poisonous snake kill my younger brother?' So it killed the poisonous snake, cutting it into seven pieces, and smeared its mouth with blood, standing at the door, wanting to make its parents happy when they saw it. At that time, the Brahmin had just returned from outside and saw his wife outside the house, and angrily said'
。我教行時當將兒去。何以獨行。父當入門見那俱羅口唇有血。即作是念。我夫婦不在。那俱羅於後將無殺啖我兒。以杖打殺那俱羅。入門見其兒。坐于庭中𡂡指而戲。又見毒蛇七分甚大憂悔。是那俱羅救我子命。我不善觀卒便殺之可痛可憐。即便迷悶僻地。時空中有天。即說偈言。
宜審諦觀察 勿行卒威怒 善友恩愛離 抂害信傷苦
時婆羅門者。今洴沙王也(出僧祇律第二卷)。
瓶沙王樂食而死生四天王天十
瓶沙王問目連。何處天有好食。目連嘆曰。四天王天。瓶沙應生兜率。即念先生此天。後生兜率。命終為毗沙門王太子。名曰最勝子。如目連施設所說。始人者以胸臆行名為摩睺勒。生三手眾生名為象。問曰。何故說人。或是摩睺勒。或是象。答曰。證彼眾生從光音天終來生於此。當時生畜生中。但形如人。飲食惡意惡巧詐滋多。故人相轉滅遂成畜生。形如蝦蟆(出鞞婆沙第十四卷)。
瓶沙王與弗迦沙王親厚更獻珍異十一
時王舍國王。名曰洴沙。少作太子常求五愿。一者曼我年少為王。二者令我國中有佛。三者使我常往來。四者常聽說經。五者聞疾開解得須陀洹。王皆得之。時王舍國北遊異國。國名德差伊羅。王名弗迦沙。甚自高絕。宿曾見佛受佛經道。
【現代漢語翻譯】 現代漢語譯本：『我』在教化修行的時候，應當帶著孩子一起去，為什麼獨自前往呢？父親如果進門看見那俱羅（Nakula，一種動物的名字）口唇有血，就會這樣想：『我夫婦不在家，那俱羅之後會不會殺害吃掉我的孩子？』於是用棍子打死了那俱羅。進門后看見他的孩子坐在庭院中，用手指著毒蛇嬉戲。又看見一條劇毒的蛇被分成了七段，非常憂愁後悔：『是那俱羅救了我孩子的性命啊！我不善於觀察，草率地就殺了它，真是可痛可憐。』隨即就迷亂昏倒在偏僻的地方。當時空中有天人，就說了這樣的偈語： 『應當審慎仔細地觀察，不要輕率地發怒。善友恩愛一旦離別，冤枉地傷害信任之人，會帶來痛苦。』 當時的婆羅門，就是現在的洴沙王（Bimbisara，人名）。（出自《僧祇律》第二卷） 洴沙王因為貪圖美食而死，轉生到四天王天。 洴沙王問目連（Maudgalyayana，佛陀弟子名）：『哪個天界有好的食物？』目連讚歎說：『四天王天。』洴沙王本應轉生到兜率天（Tushita Heaven，佛教欲界第四天），就想先轉生到四天王天，之後再轉生到兜率天。命終后成為毗沙門天王（Vaishravana，佛教護法神）的太子，名叫最勝子。 正如目連施設所說，起初像人一樣用胸臆行走的，名叫摩睺勒（Mahoraga，大蟒神）。生有三隻手的眾生名叫象。問：『為什麼說人，或者說是摩睺勒，或者說是象呢？』答：『證明這些眾生是從光音天（Abhasvara，色界第二天）終了后，來到這裡投生的。當時他們生在畜生道中，但外形像人，飲食、惡意、惡劣的技巧和欺詐日益增多，所以人的相貌逐漸消失，最終變成了畜生，形狀像蛤蟆。（出自《鞞婆沙》第十四卷）』 洴沙王與弗迦沙王（Pushkarasarin，人名）關係親密，互相贈送珍奇的禮物。 當時王舍城（Rajagriha，古印度城市名）的國王，名叫洴沙。年輕時作為太子，常常祈求五個願望：一是希望自己年少時就能成為國王；二是希望自己的國家中有佛陀出現；三是希望自己能經常去拜訪佛陀；四是希望自己能經常聽聞佛陀講經說法；五是希望自己聽聞佛法后能迅速開悟，證得須陀洹果（Srotapanna，佛教修行 प्रथम果）。國王都實現了這些願望。當時，國王舍城向北遊歷到異國，國名叫德差伊羅，國王名叫弗迦沙。弗迦沙非常自高自大，曾經見過佛陀，接受過佛陀的經教。
【English Translation】 English version: 'I' should take the child with me when I go to teach and practice. Why go alone? If the father enters and sees blood on the lips of Nakula (name of an animal), he will think, 'My wife and I are not home. Will Nakula kill and eat my child later?' Then he will beat Nakula to death with a stick. Upon entering, he sees his child sitting in the courtyard, pointing and playing with a snake. He also sees a very large, severely poisonous snake cut into seven pieces, and he is very worried and regretful: 'It was Nakula who saved my child's life! I did not observe carefully and hastily killed him. How painful and pitiful!' Immediately, he becomes confused and collapses in a secluded place. At that time, a deva (deity) in the sky speaks this verse: 'One should observe carefully and attentively; do not act in hasty anger. When good friends and loved ones are separated, unjustly harming those who trust you brings suffering.' The Brahmin at that time was King Bimbisara (name of a king) of today. (From the second volume of the Sanghika-vinaya) King Bimbisara died because of his love for delicious food and was reborn in the Heaven of the Four Heavenly Kings (Cāturmahārājika). King Bimbisara asked Maudgalyayana (name of one of the Buddha's chief disciples), 'Which heaven has good food?' Maudgalyayana praised, 'The Heaven of the Four Heavenly Kings.' King Bimbisara should have been reborn in Tushita Heaven (one of the heavens in Buddhist cosmology), but he thought of being born in the Heaven of the Four Heavenly Kings first, and then in Tushita Heaven. After his death, he became the son of Vaishravana (one of the Four Heavenly Kings), named Most Victorious Son. As Maudgalyayana explained, those who initially walked on their chests like humans were called Mahoraga (a type of serpent deity). Beings born with three hands were called elephants. Question: 'Why speak of humans, or Mahoragas, or elephants?' Answer: 'It proves that these beings came here after their lives ended in the Abhasvara Heaven (a heaven in Buddhist cosmology). At that time, they were born among animals, but their forms were like humans. Their food, malicious intentions, evil skills, and deceit increased, so their human appearances gradually disappeared, and they eventually became animals, shaped like toads. (From the fourteenth volume of the Abhidharma-vibhāṣā-śāstra)' King Bimbisara and King Pushkarasarin (name of a king) were close friends and exchanged precious and rare gifts. At that time, the king of Rajagriha (name of an ancient city), was named Bimbisara. As a young prince, he often prayed for five wishes: first, that he would become king at a young age; second, that there would be a Buddha in his country; third, that he could often visit the Buddha; fourth, that he could often hear the Buddha preach the Dharma; and fifth, that he could quickly understand the Dharma upon hearing it and attain the fruit of Srotapanna (the first stage of enlightenment in Buddhism). The king fulfilled all these wishes. At that time, the king of Rajagriha traveled north to a foreign country called Dechairo, where the king was named Pushkarasarin. Pushkarasarin was very arrogant and had previously seen the Buddha and received the Buddha's teachings.
學身中六分經。謂地水火風空心。而洴沙王。與弗沙王生未相見。遙相愛敬有如兄弟。常通書記更相問遺。弗迦沙王國中生一蓮華。而有千葉皆作金色。遣遺洴沙王。洴沙王。見華大歡喜言。弗迦沙王。遺我物甚奇有異。洴沙王。作書與弗迦沙王言。我國中有金銀珍寶甚多。我不用為寶。今我國中生一人華。字佛。紫磨金色身有三十二相。弗迦沙王。聞佛聲歡喜踴躍。作書與洴沙王。佛教戒所行愿具告意。弗迦沙王。卻後數日自念言。人命不可知在呼吸間。我不能復待洴沙報書。敕諸小國王及群臣。嚴駕發行欲詣佛所。道逢洴沙王書。書上言。佛教人棄家捐妻子斷愛慾。當除鬚髮著法衣作沙門。又疏十二因緣。送與弗迦沙王。弗迦沙王。讀書竟自思念。夜人定后群臣百官眾皆臥出。寂然無聲竊起亡去。入丘墓間便自剃頭。被法衣作沙門。佛以天眼見弗迦沙。到王舍城止於窯家。佛念。弗迦沙王命盡明日。即飛到窯家愿寄一宿。窯家報言。可得相容。佛於一處端坐。便自念言。是弗迦沙安諦寂寞。起到弗迦沙前。問言。卿師受誰道作沙門耶。報言。我聞有佛今師事之。佛念。是賢者為用我故作沙門。當爲說宿命時所知經。爾乃解耳。佛言。我為卿說經事。善聽之。弗迦沙言善。佛為說法。得第三阿那含道。能知是佛耳。
【現代漢語翻譯】 現代漢語譯本： 《學身中六分經》講述了地、水、火、風、空、心這六種構成身體的要素。洴沙王（Bimbisara，頻婆娑羅王）和弗沙王（Pukkusa，富樓那）雖然未曾謀面，卻彼此敬愛，情同手足，經常互通書信，互贈禮物。弗迦沙王國中生長出一朵蓮花，有千片金色的花瓣，於是弗迦沙王派人將蓮花贈送給洴沙王。洴沙王見到蓮花，非常高興，說：『弗迦沙王送給我的禮物真是稀奇罕見！』 洴沙王寫信給弗迦沙王說：『我的國家中有金銀珍寶很多，我不認為這些是寶物。現在我的國家中出現了一個人，名叫佛（Buddha，覺者），他的身體是紫磨金色，具有三十二種殊勝的相。』弗迦沙王聽到『佛』這個名字，歡喜雀躍，寫信給洴沙王，詳細詢問佛教的戒律和修行方法。 弗迦沙王過了幾天，心想：『人的生命無常，轉瞬即逝，我不能再等待洴沙王的回信了。』於是命令各位小國王和大臣們準備車駕，準備前往佛陀所在之處。在路上遇到了洴沙王的回信。信上說：『佛教導人們捨棄家庭，拋棄妻子兒女，斷絕愛慾，應當剃除鬚髮，穿上法衣，做一名沙門（Śrāmaṇa，出家人）。』信中還詳細解釋了十二因緣（Dvādaśāṅga-pratītyasamutpāda）的道理，一併送給弗迦沙王。 弗迦沙王讀完信后，心中思量。夜深人靜之後，趁著群臣百官都已入睡，悄悄起身離開，沒有驚動任何人。他獨自來到墳墓之間，自己剃除了頭髮，穿上法衣，成為一名沙門。 佛陀用天眼（Divyacakṣus）看到弗迦沙來到了王舍城（Rājagṛha），住在一個陶工的家中。佛陀心想：『弗迦沙王的壽命將盡，就在明天。』於是飛到陶工的家中，希望能借宿一晚。陶工回答說：『可以容納你。』佛陀在一個地方端坐。心想：『這位弗迦沙如此安靜寂寞。』於是走到弗迦沙面前，問道：『你跟隨哪位老師，接受他的教導，成為沙門呢？』弗迦沙回答說：『我聽說有佛陀，現在我以他為師。』 佛陀心想：『這位賢者是爲了我才出家做沙門的，應當為他說過去世所知道的經典，這樣他才能理解。』佛陀說：『我為你講述經中的道理，好好聽著。』弗迦沙回答說：『好的。』佛陀為他說法，弗迦沙證得了第三果阿那含（Anāgāmin）道，這才知道眼前的人就是佛陀。
【English Translation】 English version: The Śikṣā-ṣaḍdhātuka-sūtra (學身中六分經) speaks of the six elements in the body: earth, water, fire, wind, space, and mind. King Bimbisara (洴沙王, Bimbisara) and King Pukkusa (弗沙王, Pukkusa), though they had never met, loved and respected each other like brothers, constantly exchanging letters and gifts. In the kingdom of Pukkusa, a lotus flower grew with a thousand golden petals, so King Pukkusa sent it as a gift to King Bimbisara. King Bimbisara was overjoyed to see the flower, saying, 'The gift King Pukkusa sent me is truly rare and wonderful!' King Bimbisara wrote to King Pukkusa, saying, 'My kingdom has plenty of gold, silver, and treasures, but I do not consider these as treasures. Now, in my kingdom, a person has appeared named Buddha (佛, Buddha), whose body is the color of molten gold and possesses thirty-two auspicious marks.' King Pukkusa, upon hearing the name 'Buddha,' rejoiced and wrote back to King Bimbisara, inquiring in detail about the Buddhist precepts and practices. After a few days, King Pukkusa thought to himself, 'Human life is impermanent and fleeting; I cannot wait for King Bimbisara's reply any longer.' So he ordered the minor kings and ministers to prepare carriages, intending to go to where the Buddha was. On the way, he encountered King Bimbisara's letter. The letter said, 'Buddhism teaches people to abandon their families, forsake their wives and children, cut off desires, and should shave their heads, wear robes, and become a Śrāmaṇa (沙門, renunciate).' The letter also explained in detail the principle of the Twelve Links of Dependent Origination (十二因緣, Dvādaśāṅga-pratītyasamutpāda), and sent it to King Pukkusa. After reading the letter, King Pukkusa pondered in his heart. Late at night, while the ministers and officials were all asleep, he quietly got up and left without disturbing anyone. He went alone to the cemeteries, shaved his head himself, put on robes, and became a Śrāmaṇa. The Buddha, with his divine eye (天眼, Divyacakṣus), saw that Pukkusa had arrived in Rājagṛha (王舍城) and was staying in a potter's house. The Buddha thought, 'King Pukkusa's life is coming to an end, tomorrow.' So he flew to the potter's house, hoping to spend the night. The potter replied, 'There is room for you.' The Buddha sat upright in one place, thinking, 'This Pukkusa is so quiet and lonely.' So he went to Pukkusa and asked, 'Who is your teacher, whose teachings do you follow to become a Śrāmaṇa?' Pukkusa replied, 'I have heard of the Buddha, and now I take him as my teacher.' The Buddha thought, 'This worthy one has become a Śrāmaṇa for my sake; I should tell him the sutras known from past lives, so that he can understand.' The Buddha said, 'I will tell you the principles in the sutras, listen carefully.' Pukkusa replied, 'Okay.' The Buddha preached the Dharma to him, and Pukkusa attained the third fruit of Anāgāmin (阿那含), only then did he realize that the person before him was the Buddha.
即起為佛作禮。明日入城未遠。有少齒牛觸抵弗迦沙。諸比丘白佛言。佛昨于窯家為說經。沙門為奔牛所抵殺。當趣何道。佛言。我為說經即得阿那含。生十六天上得阿羅漢。令諸比丘共取弗迦沙身。好收葬之。于其上起塔(出洴沙王五愿經又出弗迦沙王因緣經)。
赤馬天子問佛無生死處十二
時有赤馬天子。容色絕妙。於後夜時來詣佛所。白佛言。世尊。頗有能行過世界邊。至不生不老不死處不。佛告赤馬。無有能至者。赤馬天子又白佛言。奇哉世尊。善說斯義。如世尊說。所以者何。自憶宿命。名曰赤馬。作外道仙人。得神通離諸愛慾。我時作念。我有如是捷疾神足。如健士夫以利箭橫射。過多羅樹影頃。能登須彌。至一須彌。足躡東海超至西海。我念神力捷疾今求世界邊。便發足去。唯除食息便利。減節睡眠常行百歲。于路命終竟不得至。即沒不現(出雜阿含第二十九卷)。
多智王佯狂免禍十三
外國有惡雨。若墮江湖河井陂池。人食之者狂醉七日。有國王。多智善知惡雨見云以知。使蓋一井令雨不入。時百官群臣食惡雨水。舉朝皆狂。脫衣赤裸泥土涂頭坐王殿上。唯王一人獨不狂耳。一切群臣不自知狂。反謂王狂。何故著衣獨異眾人。皆相謂言。此非小事思共宜之。王恐諸臣欲
【現代漢語翻譯】 現代漢語譯本 即刻起身向佛陀行禮。第二天進城沒走多遠，一頭小牛觸碰到了弗迦沙（Pukkusa，人名）。眾比丘稟告佛陀說：『佛陀昨天在陶工家說法，這位沙門（Sramana，修行者）被奔牛撞死了，他會去往何處呢？』佛陀說：『我為他說法，他立即證得阿那含（Anagamin，不還果），將往生十六天上證得阿羅漢（Arhat，應供）。』讓眾比丘一起取回弗迦沙的遺體，好好地安葬他，並在他的墳墓上建造佛塔。（出自《洴沙王五愿經》和《弗迦沙王因緣經》）。
赤馬天子問佛陀關於沒有生死之處的問題 十二
當時有一位名叫赤馬的天子（Devaputra，天神），容貌非常出衆。在後半夜來到佛陀住所，稟告佛陀說：『世尊，是否有人能夠超越世界的邊際，到達沒有生老病死的地方呢？』佛陀告訴赤馬：『沒有人能夠到達那裡。』赤馬天子又稟告佛陀說：『真是奇妙啊，世尊，您說得真好。正如世尊所說，我回憶起前世，名叫赤馬，是一位外道仙人（ascetic），獲得了神通，遠離了各種愛慾。我當時想，我擁有如此迅速的神通和足力，就像一位健壯的男子用利箭橫射，超過多羅樹影的距離，能夠登上須彌山（Mount Sumeru），到達一座須彌山，腳踩東海，超越到西海。』我心想憑藉神通和敏捷，現在去尋找世界的邊際。便出發前行，除了吃飯、休息、大小便之外，減少睡眠，持續行走了一百年，在路上死去，最終也沒能到達，隨即消失不見。（出自《雜阿含經》第二十九卷）。
多智國王裝瘋賣傻以避免災禍 十三
外國發生了一場惡雨，如果落入江河湖泊水井池塘，人吃了這些水就會狂醉七天。有一位國王，名叫多智，善於觀察，通過雲彩就能知道惡雨將至，於是讓人蓋住一口井，使雨水無法進入。當時百官群臣都喝了惡雨的水，整個朝廷都發狂了，脫掉衣服，赤身裸體，用泥土塗抹頭部，坐在王宮大殿上。只有國王一人沒有發狂。所有群臣都不知道自己發狂了，反而認為國王發狂了，認為他為什麼穿著衣服，與眾人不同。大家都互相議論說，這不是小事，應該一起商議如何處理。國王擔心群臣想要
【English Translation】 English version Immediately arose and paid homage to the Buddha. The next day, not far after entering the city, a young bullock bumped into Pukkusa (Pukkusa, a personal name). The bhikkhus (monks) reported to the Buddha, 'Yesterday, the Buddha was preaching at the potter's house, and this Sramana (Sramana, a practitioner) was killed by a charging bull. Where will he go?' The Buddha said, 'Because I preached to him, he immediately attained Anagamin (Anagamin, Non-Returner), and will be reborn in the Sixteenth Heaven and attain Arhat (Arhat, Worthy One).' Let the bhikkhus together retrieve Pukkusa's body, properly bury it, and build a stupa (pagoda) over it. (From the Pingsha King's Five Wishes Sutra and the Pukkusa King's Karma Sutra).
The Deva (Devaputra, deity) Red Horse Asks the Buddha About the Place Without Birth and Death Twelve
At that time, there was a Deva named Red Horse, whose appearance was exceptionally beautiful. In the later part of the night, he came to the Buddha's abode and reported to the Buddha, 'Venerable One, is there anyone who can go beyond the edge of the world and reach the place without birth, old age, sickness, and death?' The Buddha told Red Horse, 'No one can reach there.' The Deva Red Horse again reported to the Buddha, 'How wondrous, Venerable One, you speak so well. Just as the Venerable One said, I recall my past life, named Red Horse, I was an ascetic (ascetic), who obtained supernatural powers and was free from all desires. At that time, I thought, 'I possess such swift supernatural powers and foot speed, like a strong man shooting an arrow horizontally, exceeding the distance of a Tala tree's shadow, able to climb Mount Sumeru (Mount Sumeru), reaching one Mount Sumeru, stepping on the Eastern Sea, surpassing to the Western Sea.' I thought of relying on supernatural powers and agility, now to seek the edge of the world. Then I set off, except for eating, resting, and relieving myself, reducing sleep, constantly walking for a hundred years, and died on the road, ultimately failing to reach it, and then disappeared. (From the Samyutta Nikaya (Miscellaneous Discourses) Volume 29).
King Many Wisdom Pretends to be Mad to Avoid Disaster Thirteen
A foreign country experienced a bad rain. If it fell into rivers, lakes, wells, and ponds, people who drank the water would become mad and drunk for seven days. There was a king, named Many Wisdom, who was good at observing and could know the coming of bad rain by observing the clouds. So he had a well covered to prevent the rain from entering. At that time, the officials and ministers all drank the water from the bad rain, and the entire court went mad, taking off their clothes, naked, smearing their heads with mud, and sitting on the palace hall. Only the king alone was not mad. All the ministers did not know they were mad, but instead thought the king was mad, wondering why he was wearing clothes and different from everyone else. They all discussed among themselves, saying, 'This is no small matter, we should discuss together how to deal with it.' The king was worried that the ministers wanted to
反便自怖懅。語諸臣言。我有良藥能自愈病。諸人小停待我服藥。王便入內脫衣同其而出。一切群臣見皆大喜。七日之後群臣醒悟大自慚愧。各著衣冠而來朝會。王故如前赤裸而坐。諸臣皆驚怪而問言。王常多智。何故若是。王答臣言。我心常定無變易也。以汝狂故反謂我狂。非實心也(出雜譬喻經第四卷)。
經律異相卷第二十八 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第二十九(行聲聞道下諸國王部第六)
梁沙門僧旻寶唱等集鏡面王欲起新殿一不梨先泥王請佛解夢二惡少王繞塔散寇三難國王因兒婦得解四阿質王從佛生信五優填王請求治化方法六優填王惑于女人射其正後矢不能傷七檀那王國遭暴水蛇繞其城為二比丘所救八國王酒獵聞之修福九國王臨死藏珠髻中十有王遇伐不拒十一國王試一智臣十二驢首王食雪山藥草得作人頭十三不眠王殺睡左右十四
鏡面王欲起新殿一
過去迦尸國王。以正法治。人民安樂無諸患難。時王無子。夫人忽然懷妊。十月生兒無有眼鼻。生得七日施設大會集諸群臣。相師道士為子立字。時彼國法。或因福相或因星宿或因父母而立字。婆羅門問言。王子身體有何異相。傍人答言。今此王子其面正平都無眼鼻。婆羅門言。應名鏡
【現代漢語翻譯】 現代漢語譯本 反而因此自己感到害怕和恐懼。告訴各位大臣說：『我有良藥能夠自己治好疾病，各位稍微等一下，待我服藥。』國王便進入內室，脫掉衣服，和那些瘋人一起出來。所有大臣看見都非常高興。七天之後，大臣們醒悟過來，非常慚愧。各自穿好衣帽來朝見國王。國王仍然像之前那樣裸體而坐。大臣們都感到驚訝奇怪，問道：『大王您一向英明有智慧，為什麼會這樣？』國王回答大臣們說：『我的心始終堅定，沒有改變。因為你們發狂的緣故，反而說我發狂，這不是真實的心啊。』（出自《雜譬喻經》第四卷）。
《經律異相》卷第二十八 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第二十九（行聲聞道下諸國王部第六）
梁朝沙門僧旻、寶唱等編輯：鏡面王想要建造新宮殿；一、不梨先泥王請佛陀解夢；二、惡少王繞塔散寇；三、難國王因為兒媳婦而得到解脫；四、阿質王從佛陀那裡生起信心；五、優填王請求治理教化的方法；六、優填王被女人迷惑，射擊她的背後，箭卻不能傷害她；七、檀那王國遭遇洪水，蛇纏繞著城市，被兩位比丘所救；八、國王飲酒打獵，聽到佛法后開始修福；九、國王臨死時將珠寶藏在髮髻中；十、有國王遇到討伐不反抗；十一、國王考驗一位有智慧的大臣；十二、驢首王食用雪山藥草后長出了人頭；十三、不眠王殺死了睡覺的左右侍從；十四。
鏡面王想要建造新宮殿 一
過去在迦尸國（Kasi，古印度十六雄國之一）有一位國王，用正法治理國家，人民安樂，沒有各種患難。當時國王沒有兒子，王后忽然懷孕。十個月後生下一個孩子，沒有眼睛和鼻子。出生七天後，國王舉辦盛大的宴會，召集各位大臣，請來相師和道士為兒子取名字。當時那個國家的習俗，有的是因為福相，有的是因為星宿，有的是因為父母而取名字。婆羅門問道：『王子身體有什麼特別的相貌嗎？』旁邊的人回答說：『現在這位王子，他的臉平整光滑，沒有眼睛和鼻子。』婆羅門說：『應該叫他鏡面。』
【English Translation】 English version Instead, they became frightened and terrified. The king said to his ministers, 'I have a good medicine that can cure my illness. Please wait a little while for me to take the medicine.' The king then went inside, took off his clothes, and came out with the madmen. All the ministers were delighted to see this. After seven days, the ministers woke up and felt greatly ashamed. They put on their clothes and hats and came to court. The king sat naked as before. The ministers were surprised and asked, 'Your Majesty, you are usually wise. Why are you like this?' The king replied to his ministers, 'My mind is always stable and unchanging. Because you are mad, you say that I am mad. This is not a true heart.' (From the fourth volume of the Za Pi Yu Jing).
Jing Lü Yi Xiang Volume 28 Taisho Tripitaka Volume 53, No. 2121 Jing Lü Yi Xiang
Jing Lü Yi Xiang Volume 29 (Section 6: Kings Under the Path of Sravakas)
Compiled by the Liang Dynasty monks Seng Min and Bao Chang: King Mirror Face Wants to Build a New Palace; 1. King Buli Xianni Asks the Buddha to Interpret a Dream; 2. Evil Young King Scatters Bandits Around a Pagoda; 3. King Nan Obtains Liberation Because of His Daughter-in-Law; 4. King Ajita Develops Faith in the Buddha; 5. King Udayana Requests Methods for Governing and Transforming; 6. King Udayana is Bewitched by a Woman and Shoots Her Back, but the Arrow Cannot Harm Her; 7. The Kingdom of Dhanada Encounters a Flood, and a Snake Coils Around the City, but is Saved by Two Bhikkhus; 8. The King Drinks and Hunts, but After Hearing the Dharma, Begins to Cultivate Merit; 9. The King Hides Jewels in His Hair Bun at the Time of Death; 10. A King Encounters an Attack but Does Not Resist; 11. A King Tests a Wise Minister; 12. Donkey-Faced King Eats Medicinal Herbs from the Snowy Mountains and Gains a Human Head; 13. Sleepless King Kills Sleeping Attendants; 14.
King Mirror Face Wants to Build a New Palace 1
In the past, there was a king in the kingdom of Kasi (Kasi, one of the sixteen ancient Indian kingdoms) who ruled with the righteous Dharma, and the people were peaceful and happy, without any suffering. At that time, the king had no son, but the queen suddenly became pregnant. After ten months, she gave birth to a child without eyes or a nose. Seven days after the birth, the king held a grand banquet, gathered all the ministers, and invited fortune-tellers and Taoists to name his son. At that time, the custom of that country was to name a child based on auspicious signs, stars, or parents. A Brahmin asked, 'Does the prince have any special features?' A person nearby replied, 'This prince's face is smooth and flat, without eyes or a nose.' The Brahmin said, 'He should be named Mirror.'
面。以四乳母供給抱養。一人摩拭洗浴。一人除棄不凈。一人懷抱。一人乳哺。此四乳母晝夜給侍。譬如蓮華日日增長。至年長大父王命終。即拜鏡面以尊王位。然此太子宿殖德本。雖生無目而有天眼。堪為國王。福德力大。國中人民聞鏡面太子為王無不奇怪。時有大臣便欲試之。不能得便。遇王出敕。敕諸群臣。更立新殿。雕文克鏤種種彩畫。大臣試王。將一獼猴與著衣服作革囊盛之。串其肩上將到王前。巧匠已至愿王指授。王知相試。便說偈言。
觀此眾生類 睒睒面皺[皮*留] 𨀙厥性輕躁 成事彼能壞 受分法如是 何能起宮殿 殘折華果樹 不中親近人 況能造宮殿 催送歸野林
時鏡面王。今即我也(出僧祇律第七卷)。
不梨先泥王請佛解夢二
不梨先泥王。夜臥夢見十事。一者夢見三瓶並兩邊瓶滿氣出相交往來。不入中央空瓶中。二者夢見馬口食尻亦食。三者夢見小樹生華。四者夢見小樹生果。五者夢見一人索繩。人後有羊。羊主食繩。六者夢見狐于金床上金器中食。七者夢見大牛還從犢子飲乳。八者夢見四牛從四面鳴來相趣欲鬥。當合未合不知牛處。九者夢見大池水中央濁四邊清。十者夢見大溪水流正赤。王寤大恐。亡國及身。即召公臣及諸道人曉解
【現代漢語翻譯】 現代漢語譯本 於是，用四個乳母輪流照料他。一個負責按摩洗浴，一個負責清理污穢，一個負責懷抱，一個負責餵奶。這四個乳母日夜侍奉。就像蓮花一樣日日生長。到了長大成人，父王駕崩，就讓他面對鏡子，繼承王位。然而這位太子宿世積累了德行根本，雖然天生沒有眼睛，卻有天眼，堪當國王。福德力量很大，國中的人民聽說鏡面太子當國王，沒有不感到奇怪的。當時有大臣想要試探他，卻找不到機會。遇到國王下令，命令各位大臣，重新建造新的宮殿，雕刻花紋，鏤刻圖案，用各種色彩繪畫。大臣就用這個機會試探國王，將一隻獼猴穿上衣服，放在皮革袋子里裝著，用繩子串在肩上，帶到國王面前。工匠已經到了，希望國王指示。國王知道這是在試探他，就說了這首偈語：
『觀察這些眾生， 眼睛閃爍，面容皺紋滿佈， 本性輕浮急躁， 成事不足敗事有餘， 承受的命運就是這樣， 怎麼能建造宮殿？ 只能摧殘折斷花果樹木， 不適合親近的人， 更何況是建造宮殿呢？ 趕快送它回野外的樹林吧！』
當時的鏡面王，就是現在的我（出自《僧祇律》第七卷）。
不梨先泥王請佛解夢二
不梨先泥王，夜晚睡覺夢見十件事。一是夢見三個瓶子並排，兩邊的瓶子滿了，氣體互相交往來往，卻不進入中央空瓶中。二是夢見馬用嘴吃自己的肛門，也用肛門吃東西。三是夢見小樹開花。四是夢見小樹結果。五是夢見一個人在搓繩子，人的後面有一隻羊，羊的主人卻在吃繩子。六是夢見狐貍在金床上，用金器吃東西。七是夢見大牛反而從牛犢那裡吸奶。八是夢見四頭牛從四個方向鳴叫著跑來，互相追逐想要爭鬥，將要相合卻又沒有相合，不知道牛在哪裡。九是夢見大池塘的水，中央渾濁，四邊清澈。十是夢見大溪水流淌，水是紅色的。國王醒來后非常恐懼，擔心國家和自身有危險，就召集公卿大臣和各位道人來解釋這些夢。
【English Translation】 English version Then, four wet nurses were assigned to take care of him in shifts. One was responsible for massaging and bathing, one for cleaning away impurities, one for holding him, and one for feeding him. These four wet nurses served day and night. Just like a lotus flower, he grew day by day. When he grew up and his father the king passed away, he was made to face a mirror and inherit the throne. However, this prince had accumulated virtuous roots in previous lives. Although he was born without eyes, he had heavenly eyes and was fit to be a king. His power of merit and virtue was great. The people in the kingdom were all surprised to hear that King Mirror-Face was the new king. At that time, there was a minister who wanted to test him, but could not find an opportunity. It happened that the king issued an edict, ordering all the ministers to build a new palace, carving patterns and painting various colors. The minister used this opportunity to test the king, putting a macaque monkey in clothes, placing it in a leather bag, stringing it on his shoulder, and bringing it before the king. The craftsmen had arrived, hoping for the king's instructions. The king knew that this was a test, and spoke this verse:
'Observing these sentient beings, eyes darting, face full of wrinkles, their nature is frivolous and impetuous, more likely to ruin things than to accomplish them, their fate is such, how can they build a palace? They can only destroy and break flowering and fruit trees, not suitable for close association, let alone build a palace? Quickly send it back to the forest in the wild!'
The King Mirror-Face at that time is me now (from the seventh volume of the Saṃghika-vinaya).
King Prasenajit Asks the Buddha to Interpret Two Dreams
King Prasenajit (Prasenajit, King of Kosala) dreamed of ten things while sleeping at night. First, he dreamed of three bottles side by side, the bottles on both sides were full, and the gas interacted and flowed back and forth, but did not enter the empty bottle in the center. Second, he dreamed of a horse eating its own anus with its mouth, and also eating with its anus. Third, he dreamed of a small tree blooming. Fourth, he dreamed of a small tree bearing fruit. Fifth, he dreamed of a person twisting a rope, and behind the person was a sheep, but the sheep's owner was eating the rope. Sixth, he dreamed of a fox eating on a golden bed, using golden utensils. Seventh, he dreamed of a large cow drinking milk from a calf instead. Eighth, he dreamed of four cows running from four directions, bellowing and chasing each other, wanting to fight, about to come together but not coming together, not knowing where the cows were. Ninth, he dreamed of a large pond, the water in the center was muddy, and the four sides were clear. Tenth, he dreamed of a large stream flowing, the water was red. The king woke up very frightened, worried about danger to the country and himself, so he summoned the dukes, ministers, and various ascetics to interpret these dreams.
夢者問之。有一婆羅門。皆非吉事。當取所重愛夫人太子。及邊親近侍人奴婢。皆殺以祠天王。有臥具及著身珍寶好物。皆當燒以祠天。能如是者王身得無他。王聞不樂。夫人問王。何故愁憂。王言說。昨夜夢見十事。恐亡國及身。有婆羅門。解夢皆非吉事。夫人言。王莫愁憂。今佛近在精舍。去國不遠。何以不往問夢意。如佛所解。王當隨之。王即到佛所。頭面禮佛足具以白佛。恐亡國土身及妻子。愿聞教戒。佛言。莫恐。王夢者。後世人當不畏法禁。貪淫嫉妒不知厭足。少義無慈不知慚愧。第一夢者豪貴自相追隨。不顧貧賤。第二夢者見馬兩食。後世帝王及諸大臣。稟食俸祿復探萬民不知厭足。第三夢者小樹生華者。後世人年未滿三十。而頭生白髮。貪淫多欲年少強老。第四夢者小樹生果者。後世人年未滿十五。便行嫁抱兒而歸。不知慚愧。第五夢者一人索繩後人有羊。羊主食繩者。後世人夫婿出行。婦與他通食其財物。第六夢者狐于金床金器中食。後世人下賤更尊貴。有財產眾人敬畏之。公侯子孫更貧賤。處於下坐飲食在後。第七夢者大牛還從小犢。子乳者。後世人無有禮義。母為女媒誘他男子。與女交通授女求財。以自饒給不知慚愧。第八夢者四牛從四面鳴來相趨欲斗當合未合不知牛處者。後世帝王長吏人民
。皆無至誠之心。更相欺詐愚癡瞋恚。不敬天地以用是故雨澤不時。長吏人民請禱求雨。天當四面起云雷電有聲。長吏人民咸言。當雨須臾之間雲散雨去遂為不墮。所以者何。帝王長吏人民無有忠正仁慈。第九夢者大池水中央濁四邊清者。後世中國當擾亂治行不平。人民不孝父母不敬長老。邊國面當平清。人民和睦孝從二親。第十夢者大溪水流正赤者。後世諸國當忿諍興軍聚眾更相攻伐。當作車兵步兵騎兵。共鬥相殺傷不可稱數。死者于路血流正赤。王長跪白言。得佛教戒心即歡喜。為佛作禮還歸宮中。重貴正夫人。皆奪諸大臣俸祿。不復信異道婆羅門(出國王不梨先泥十夢經)。
惡少王繞塔散寇三
月支國有王。名惡少王。此天下莫不靡伏。母教敕王曰。設有臨死之難慎莫左旋佛寺。當念右旋慎莫違吾此教。時惡少王。大出兵眾攻純血城。手自執劍殺三億人。后戰不如。乘象奔走顧視佛圖。憶母教誡便回象右旋。敵國見之因各散伏。王見賊退尋從進。得其本城擒獲王身。便憶佛語。自歸佛者為尊為上無有及者。設我不右旋者豈能壞此賊乎(出出曜經第十六卷舊雜譬喻略同)。
難國王因兒婦得解四
佛在舍衛國。有難國王。名分和檀。大好道德。日飯道士千餘人。王自謂。智慧無雙以鐵
【現代漢語翻譯】 現代漢語譯本：他們都沒有真誠的心，互相欺騙、愚癡、嗔怒，不敬天地，因此降雨不及時。地方官和百姓祈禱求雨，天上本應四面八方升起雲彩，雷聲隆隆，閃電交加。地方官和百姓都說：『應該要下雨了。』但一會兒雲彩消散，雨也停了，最終沒有下下來。這是什麼原因呢？因為帝王、地方官和百姓沒有忠正仁慈之心。第九個夢是：大池塘的水中央渾濁，四邊清澈，預示著後世中國將動亂，政治不清明，人民不孝順父母，不尊敬長輩。而邊境國家反而會太平清明，人民和睦，孝順父母。第十個夢是：大溪水流淌著鮮紅的血，預示著後世各國將充滿紛爭，興兵聚眾，互相攻打。會有車兵、步兵、騎兵，互相戰鬥廝殺，傷亡人數不可計數，死者倒在路旁，鮮血染紅了道路。國王長跪著稟告說：『如果能得到佛教的戒律，內心就會歡喜。』於是向佛作禮，返回宮中。重新重視正夫人，剝奪各位大臣的俸祿，不再信任其他道的婆羅門（Brahman，古印度僧侶）。（出自《出國王不梨先泥十夢經》） 惡少王繞塔散寇 月支國有個國王，名叫惡少王。天下沒有不臣服於他的。他的母親告誡他說：『即使遇到臨死的危難，千萬不要左旋佛寺，應當想著右旋，千萬不要違揹我的教誨。』當時惡少王率領大軍攻打純血城，親手執劍殺了三億人。後來戰事不利，他騎著大象逃跑，回頭看見佛寺，想起母親的教誨，便讓大象右旋。敵國軍隊看見了，因此各自潰散逃伏。惡少王見敵人退卻，隨即追擊，奪回了本城，擒獲了敵國的國王。他於是想起佛語：『歸依佛的人，最為尊貴，最為至上，沒有誰能比得上。如果我當時不右旋，怎麼能擊敗這些賊寇呢？』（出自《出曜經》第十六卷，《舊雜譬喻經》內容大致相同） 難國王因兒婦得解 佛陀在舍衛國的時候，有一位難國王，名叫分和檀（name of a king）。他非常崇尚道德，每天供養一千多位道士。國王自認為智慧無雙，用鐵
【English Translation】 English version: They all lack a sincere heart, deceiving each other with foolishness and anger, and disrespecting Heaven and Earth. Therefore, the rain does not come in due season. Local officials and the people pray for rain. The sky should be filled with clouds on all sides, with thunder and lightning. The local officials and the people say, 'It should rain soon.' But after a while, the clouds dissipate, the rain stops, and it ultimately does not fall. What is the reason for this? It is because the emperors, local officials, and the people lack loyalty, righteousness, kindness, and compassion. The ninth dream is: the water in the center of the large pond is muddy, while the four sides are clear, indicating that in later generations, China will be in turmoil, the government will be unjust, the people will be unfilial to their parents, and will not respect the elders. On the other hand, the border countries will be peaceful and clear, the people will be harmonious, and filial to their parents. The tenth dream is: the water in the large stream flows red with blood, indicating that in later generations, various countries will be full of strife, raising armies and gathering crowds to attack each other. There will be chariots, infantry, and cavalry, fighting and killing each other, with countless casualties. The dead will lie on the roads, and the blood will stain the roads red. The king knelt down and reported, 'If I can receive the Buddhist precepts, my heart will be filled with joy.' Then he paid homage to the Buddha and returned to the palace. He once again valued his principal queen and deprived the ministers of their salaries, no longer trusting the Brahmans (ancient Indian priests) of other paths. (From the Sutra of the Ten Dreams of King Buli Xianni) King Eshaowang Circumambulating a Stupa and Dispersing Bandits In the country of Yuezhi, there was a king named Eshaowang (name of a king). No one in the world did not submit to him. His mother instructed him, 'Even if you encounter a life-threatening difficulty, never circumambulate a Buddhist temple to the left; you should think of circumambulating to the right, and never disobey my teachings.' At that time, King Eshaowang led a large army to attack the city of Chunxue, personally wielding his sword and killing 300 million people. Later, the battle turned unfavorable, and he fled on an elephant. He looked back and saw a Buddhist temple, and remembering his mother's teachings, he turned the elephant to the right. The enemy troops saw this and scattered and fled. King Eshaowang, seeing the enemy retreating, immediately pursued them, recaptured his original city, and captured the king of the enemy country. He then remembered the Buddha's words, 'Those who take refuge in the Buddha are the most noble, the most supreme, and no one can compare to them. If I had not circumambulated to the right, how could I have defeated these bandits?' (From the Shuchuyao Sutra, Volume 16; the content of the Old Miscellaneous Parable Sutra is roughly the same) King Nan Obtains Liberation Through His Daughter-in-Law When the Buddha was in the country of Shewei, there was a King Nan, named Fenhetan (name of a king). He greatly revered morality and made offerings to more than a thousand Daoist priests every day. The king considered himself to be unparalleled in wisdom, and used iron
縛腹。常恐智慧橫出。而欲為子婚。問群臣曰。天下有智如我者不。若其有者。我欲為子取其女也。國內無有。王遣使者求索他方。到舍衛國問彼人民有佛。使者言。佛寧有女不。答曰。道人無有女也。使者言。次復有誰。答曰。阿難邠坻賢善好道有女第一。使者言。何用為第一。答曰。曾與太子祇共諍園田持以上佛。像負黃金數千萬億不貪重寶但志為善。使者即往到阿難邠坻居所。還以白王。王即馳往見。難國王身了無衣服。裸形黑丑狀類如鬼。阿難邠坻問言。欲何求也。王言。聞君賢善好道有女第一。故來為子請求君女。阿難邠坻呼前坐之云。當啟佛。具以白佛。佛言與之。阿難邠坻言。怖殺我女。佛言不也。遂即與之。女名三摩竭。當於難國度脫八萬人。阿難邠坻敢復問佛。心實懷恨。即歸謂難國王。女當相與。王即禮娉迎還其國。太子夜往到三摩竭所。三摩竭以腳蹋太子卻于地。如是四五日。太子不敢復行。王夫人問之。何故不行。太子默聲。夫人即往到三摩竭所。我為子娶妻今當承事。我子何故折辱。三摩竭言。夫人大子及國中人。形皆如狗與畜生無異。夫人白王。王智慧無雙遠求子婦。無所畏難折辱我子。復面罵我。王聞之。即往到三摩竭所。三摩竭不出禮拜。王言。我遠娶新婦。面罵夫人復折辱我子可
【現代漢語翻譯】 現代漢語譯本：
國王用布緊緊裹住腹部，常常擔心智慧會橫溢而出。他想為兒子娶妻，便問群臣說：『天下有像我這樣有智慧的人嗎？如果有人像我一樣，我想娶他的女兒給我的兒子。』國內沒有這樣的人，國王便派遣使者到其他地方去尋找。使者到了舍衛國，問那裡的人民有沒有佛陀（Buddha，覺悟者）。使者說：『佛陀有女兒嗎？』回答說：『出家人沒有女兒。』使者說：『那麼，還有誰呢？』回答說：『阿難邠坻（Ananda-pindika，給孤獨長者）賢善好道，他的女兒是最好的。』使者問：『為什麼說是最好的？』回答說：『她曾經和祇陀（Jeta，祇樹給孤獨園的建造者）太子一起爭奪園地，用來供養佛陀。大象馱著數千萬億的黃金，他都不貪圖這些珍寶，只是立志行善。』使者立刻前往阿難邠坻的住所，回去稟告國王。國王立刻前往拜見。難國王身上沒有衣服，裸體，又黑又醜，樣子像鬼。阿難邠坻問他說：『你想要什麼？』國王說：『聽說您賢善好道，女兒是最好的，所以來為我的兒子請求娶您的女兒。』阿難邠坻叫他到前面坐下，說：『我應當稟告佛陀。』他把這件事詳細地告訴了佛陀。佛陀說：『把女兒嫁給他吧。』阿難邠坻說：『我的女兒會被嚇死的。』佛陀說：『不會的。』於是就把女兒嫁給了他。女兒名叫三摩竭（Samavati，給孤獨長者的女兒）。她將在難國度脫八萬人。阿難邠坻又問佛陀，心裡實在懷恨。之後，他回去告訴難國王，女兒應當嫁給你。國王立刻行聘禮，迎娶她回到自己的國家。太子晚上前往三摩竭的住所。三摩竭用腳把太子踢倒在地。像這樣過了四五天，太子不敢再去了。王夫人問他：『為什麼不去了？』太子沉默不語。夫人便前往三摩竭的住所，說：『我為兒子娶了妻子，現在應當侍奉他。我的兒子為什麼受到你的折辱？』三摩竭說：『夫人、太子和國中的人，樣子都像狗，和畜生沒有什麼區別。』夫人稟告國王。國王說：『我的智慧是無與倫比的，遠方求娶兒媳，不怕困難，卻折辱我的兒子，又當面辱罵我。』國王聽了之後，便前往三摩竭的住所。三摩竭沒有出來迎接禮拜。國王說：『我遠方求娶新婦，當面辱罵夫人，又折辱我的兒子，可以嗎？』 English version:
The king tightly bound his abdomen, constantly fearing that his wisdom would overflow. He wanted to find a wife for his son, so he asked his ministers, 'Is there anyone in the world as wise as I am? If there is someone like me, I want to marry his daughter for my son.' There was no such person in the country, so the king sent messengers to search elsewhere. The messengers arrived in Shravasti (Sravasti, ancient Indian city) and asked the people there if there was a Buddha (Buddha, the enlightened one). The messengers said, 'Does the Buddha have a daughter?' The people replied, 'A renunciant does not have a daughter.' The messengers said, 'Then, who else is there?' The people replied, 'Ananda-pindika (Ananda-pindika, a wealthy merchant known for his generosity) is virtuous and devoted to the Way, and his daughter is the best.' The messengers asked, 'Why is she considered the best?' The people replied, 'She once contended with Prince Jeta (Jeta, the prince who donated the land for the Jetavana monastery) over a garden, which was then offered to the Buddha. Elephants carried tens of millions of gold, but he did not covet these treasures, only aspiring to do good.' The messengers immediately went to Ananda-pindika's residence and reported back to the king. The king immediately went to see him. The king of the Nanda people had no clothes on his body, was naked, dark, ugly, and looked like a ghost. Ananda-pindika asked him, 'What do you seek?' The king said, 'I have heard that you are virtuous and devoted to the Way, and your daughter is the best, so I have come to ask for your daughter for my son.' Ananda-pindika asked him to sit down and said, 'I should inform the Buddha.' He told the Buddha about this in detail. The Buddha said, 'Give her to him.' Ananda-pindika said, 'My daughter will be terrified.' The Buddha said, 'No, she won't.' So he gave his daughter to him. The daughter's name was Samavati (Samavati, Ananda-pindika's daughter). She will liberate 80,000 people in the Nanda country. Ananda-pindika dared to ask the Buddha again, feeling resentment in his heart. Afterwards, he went back and told the Nanda king that his daughter should marry him. The king immediately performed the betrothal ceremony and welcomed her back to his country. The prince went to Samavati's residence at night. Samavati kicked the prince to the ground. This happened for four or five days, and the prince dared not go again. The queen mother asked him, 'Why don't you go?' The prince remained silent. The queen mother then went to Samavati's residence and said, 'I have married a wife for my son, and now she should serve him. Why do you humiliate my son?' Samavati said, 'The queen mother, the prince, and the people in the country all look like dogs and are no different from animals.' The queen mother reported to the king. The king said, 'My wisdom is unparalleled, and I sought a daughter-in-law from afar, not fearing difficulties, but she humiliates my son and insults me to my face.' After hearing this, the king went to Samavati's residence. Samavati did not come out to greet him. The king said, 'I sought a new bride from afar, but she insults the queen mother to her face and humiliates my son. Is this acceptable?'
【English Translation】 English version:
The king tightly bound his abdomen, constantly fearing that his wisdom would overflow. He wanted to find a wife for his son, so he asked his ministers, 'Is there anyone in the world as wise as I am? If there is someone like me, I want to marry his daughter for my son.' There was no such person in the country, so the king sent messengers to search elsewhere. The messengers arrived in Sravasti (Sravasti, ancient Indian city) and asked the people there if there was a Buddha (Buddha, the enlightened one). The messengers said, 'Does the Buddha have a daughter?' The people replied, 'A renunciant does not have a daughter.' The messengers said, 'Then, who else is there?' The people replied, 'Ananda-pindika (Ananda-pindika, a wealthy merchant known for his generosity) is virtuous and devoted to the Way, and his daughter is the best.' The messengers asked, 'Why is she considered the best?' The people replied, 'She once contended with Prince Jeta (Jeta, the prince who donated the land for the Jetavana monastery) over a garden, which was then offered to the Buddha. Elephants carried tens of millions of gold, but he did not covet these treasures, only aspiring to do good.' The messengers immediately went to Ananda-pindika's residence and reported back to the king. The king immediately went to see him. The king of the Nanda people had no clothes on his body, was naked, dark, ugly, and looked like a ghost. Ananda-pindika asked him, 'What do you seek?' The king said, 'I have heard that you are virtuous and devoted to the Way, and your daughter is the best, so I have come to ask for your daughter for my son.' Ananda-pindika asked him to sit down and said, 'I should inform the Buddha.' He told the Buddha about this in detail. The Buddha said, 'Give her to him.' Ananda-pindika said, 'My daughter will be terrified.' The Buddha said, 'No, she won't.' So he gave his daughter to him. The daughter's name was Samavati (Samavati, Ananda-pindika's daughter). She will liberate 80,000 people in the Nanda country. Ananda-pindika dared to ask the Buddha again, feeling resentment in his heart. Afterwards, he went back and told the Nanda king that his daughter should marry him. The king immediately performed the betrothal ceremony and welcomed her back to his country. The prince went to Samavati's residence at night. Samavati kicked the prince to the ground. This happened for four or five days, and the prince dared not go again. The queen mother asked him, 'Why don't you go?' The prince remained silent. The queen mother then went to Samavati's residence and said, 'I have married a wife for my son, and now she should serve him. Why do you humiliate my son?' Samavati said, 'The queen mother, the prince, and the people in the country all look like dogs and are no different from animals.' The queen mother reported to the king. The king said, 'My wisdom is unparalleled, and I sought a daughter-in-law from afar, not fearing difficulties, but she humiliates my son and insults me to my face.' After hearing this, the king went to Samavati's residence. Samavati did not come out to greet him. The king said, 'I sought a new bride from afar, but she insults the queen mother to her face and humiliates my son. Is this acceptable?'
乎。三摩竭言然。王國中人民皆如狗畜。王即大驚曰。我常恐智從腹橫出故。以鐵縛之。日飯道士千餘人。誰能及我者。而反見罵。三摩竭曰。男女長少裸形相向。雖復修福猶可棄賤。王詣師門具陳上事。師曰。更往復問之。慎勿怒也。王即還問。汝國人民何用為勝。三摩竭曰。我國男女皆有衣裳。尊卑異位身不相見。有大人名曰佛。教化數千億萬人皆令得道。入火不燒入水不溺。能典攬三千日月萬二千天地。知三世事。身三十二相八十種好。道德通達諸天敬謁。王言。佛寧可見不。三摩竭言。遙請可致耳。王言。大善。請當云何。三摩竭言。但自燒香王隨我后。夫人太子皆隨我。三摩竭即上高臺請言。難國王始聞如來名。愿佛明日受王飯食。佛告目連。敕諸比丘。明日悉往難國。三摩竭。令王及夫人太子齋戒燒香布席施設食具。供待千二百五十人。三摩竭。即與王夫人太子共住中庭。令諸羅漢來當先到佛在後著。慎莫驚怖隨我所為。佛諸比丘各自變化。舍利弗現作一雙白象。目連化作師子。諸大比丘各變其身。種種示現。或雁皆悉不同從上來下。難國人民大驚。三摩竭言。勿怖也。佛最在後身出水火。三摩竭前為佛作禮。王夫人太子皆亦作禮。諸阿羅漢就坐大小相次。三摩竭王夫人太子。次前行澡水下飯食具。國中
【現代漢語翻譯】 現代漢語譯本： 三摩竭回答：『是的。』國王國內的人民都像狗一樣。國王非常驚訝地說：『我常常擔心智慧從腹部橫生出來，所以用鐵束縛它。我每天供養一千多名道士，誰能比得上我呢？』但現在反而被辱罵。三摩竭說：『男女老少裸體相對，即使修行積福也仍然卑賤。』國王前往師父那裡，詳細陳述了上述事情。師父說：『再去重複問他，千萬不要發怒。』國王於是回去問：『你們國家的人民有什麼值得稱道的呢？』三摩竭說：『我們國家男女都有衣裳，尊卑有別，身體互不相見。有一位偉人名叫佛（Buddha），教化了數千億萬人，都讓他們得道。入火不燒，入水不溺，能掌管三千日月和萬二千天地，知道過去、現在、未來三世的事情。身體有三十二相和八十種好，道德通達，諸天都敬仰拜見。』國王問：『佛可以見到嗎？』三摩竭說：『遙請就可以請到。』國王說：『太好了。請問應該怎麼做呢？』三摩竭說：『只要您自己燒香，國王您跟在我後面，夫人和太子都跟在我後面。』三摩竭於是登上高臺祈請說：『難國王（King Nanda）剛剛聽聞如來的名號，希望佛明天接受國王的齋飯。』佛告訴目連（Maudgalyayana）：『命令所有比丘（bhiksu），明天都前往難國（Nanda）。』三摩竭讓國王、夫人和太子齋戒燒香，鋪設座位，準備食物，供養一千二百五十人。三摩竭於是與國王、夫人和太子一同住在中庭，讓各位阿羅漢（arhat）先來，佛在最後到達。千萬不要驚慌害怕，跟隨我所做的。佛和各位比丘各自變化，舍利弗（Sariputra）顯現為一對白象，目連化作獅子，各位大比丘各自變化身形，展現各種景象，或者變成大雁，都各不相同，從空中降落下來。難國的人民非常驚恐。三摩竭說：『不要害怕。佛在最後面，身上發出水火。』三摩竭上前為佛作禮，國王、夫人和太子也都作禮。各位阿羅漢按照大小順序就座。三摩竭、國王、夫人和太子，依次上前行澡水，放下飯食器具。國內
【English Translation】 English version: Samakaja answered: 'Yes.' The people in the king's country are all like dogs. The king was very surprised and said: 'I am always afraid that wisdom will grow horizontally from the abdomen, so I bind it with iron. I feed more than a thousand Taoists every day, who can compare with me?' But now I am being scolded instead. Samakaja said: 'Men and women, young and old, are naked facing each other, even if they cultivate blessings, they are still despicable.' The king went to his teacher and explained the above matters in detail. The teacher said: 'Go and ask him again, and be careful not to get angry.' So the king went back and asked: 'What is commendable about the people of your country?' Samakaja said: 'In our country, men and women all have clothes, and there are different positions for the noble and the humble, and their bodies do not see each other. There is a great man named Buddha (Buddha), who has taught hundreds of millions of people and made them all attain enlightenment. Entering fire does not burn, entering water does not drown, and he can control the three thousand suns and moons and the twelve thousand worlds, and know the past, present, and future. The body has thirty-two marks and eighty minor characteristics, and his morality is profound, and all the gods respect and visit him.' The king asked: 'Can the Buddha be seen?' Samakaja said: 'He can be invited from afar.' The king said: 'Great. How should I invite him?' Samakaja said: 'Just burn incense yourself, and you, the king, follow me, and the queen and the prince follow me.' So Samakaja ascended the high platform and prayed: 'King Nanda (King Nanda) has just heard the name of the Tathagata, and wishes the Buddha to accept the king's vegetarian meal tomorrow.' The Buddha told Maudgalyayana (Maudgalyayana): 'Order all the bhiksus (bhiksu) to go to Nanda (Nanda) tomorrow.' Samakaja asked the king, queen, and prince to fast and burn incense, lay out seats, prepare food, and offer it to one thousand two hundred and fifty people. So Samakaja lived with the king, queen, and prince in the courtyard, and let the arhats (arhat) come first, and the Buddha arrive last. Do not be alarmed or afraid, and follow what I do. The Buddha and the bhiksus each transformed themselves. Sariputra (Sariputra) appeared as a pair of white elephants, Maudgalyayana transformed into a lion, and the great bhiksus each transformed their bodies, showing various appearances, or turning into geese, all different, descending from the sky. The people of Nanda were very frightened. Samakaja said: 'Do not be afraid. The Buddha is at the end, and his body emits water and fire.' Samakaja stepped forward to pay homage to the Buddha, and the king, queen, and prince also paid homage. The arhats took their seats in order of seniority. Samakaja, the king, the queen, and the prince, in turn, offered bathing water and put down the food utensils. The country
人民怪王閉門。大怒各持斧欲斫宮門。佛言。我皆欲使人作善。即令宮壁化作水精。內外相見人民即止不敢復斫。時賓頭盧坐山。忽去往難國。以針刺地。縷與衣相連。即神足行至難國。山便隨後。國一女懷妊見山來恐墜。怖即墮身。佛令目連問賓頭盧。汝后是何等。賓頭盧顧視。山擲還前處八千里外。佛言。我教度脫汝。今失期復殺一人。人命之重我所不喜。從今已后不得隨我飯食頃。彌勒佛出乃得般泥洹。賓頭盧默然愁苦。王白佛言。寧可共捔道力。不如者當投井中。佛言大善。三問不如者當投井中。王言可。佛問言。若誦經時云何。王言。我誦經時。匍匐而行極即伏地。佛言。我誦經時坐坐極經行。若匍匐誦經是為狗行。王為不如。王欲投井兩手據地而不肯入。佛言置之。即還歸國奉行佛道。三摩竭。乃承事王夫人太子。于難國教化八萬人。皆得四聲聞果(出分和檀王經)。
阿質王從佛生信五
時有國王。名曰阿質。其所治處周十萬里。人民熾盛。王大勇猛不解於法。侵伐鄰國抂苦良善。鄰國皆苦之。佛與大眾往到其國。阿質聞之。與三十二子身皆勇健噁心興兵。合聚人眾數百萬人。當於大道迎欲拒佛。佛語阿難。阿質國王父子。明日惡意向我及大眾。汝等何以降之。諸大士天人笑動天地。佛問
【現代漢語翻譯】 現代漢語譯本 人民怪王閉門。大怒，各自拿著斧頭想要砍宮門。佛說：『我都是想讓人做好事。』就讓宮墻變成水精（一種透明的礦石），內外可以相見，人民就停止了，不敢再砍。當時賓頭盧（十六羅漢之一）在山中，忽然前往難國（古代印度的一個國家），用針刺地，線與衣服相連，就用神足通到達難國，山也跟在後面。難國一個女子懷孕，看見山來，害怕墜落，驚嚇就流產了。佛讓目連（佛陀十大弟子之一）問賓頭盧：『你以後會怎麼樣？』賓頭盧回頭看山，把山扔回原來的地方，離那裡八千里遠。佛說：『我教你度脫，現在失約又殺了一個人。人命關天，我不喜歡這樣。從今以後，不得隨我吃飯。』等到彌勒佛（未來佛）出世才能入涅槃（佛教修行的最高境界）。賓頭盧沉默不語，愁苦不堪。國王對佛說：『不如一起較量道力，不如的人就跳井。』佛說：『很好。』三次問不如的人就跳井，國王說：『可以。』佛問：『如果誦經的時候怎麼樣？』國王說：『我誦經的時候，匍匐而行，最後就趴在地上。』佛說：『我誦經的時候坐著，坐著之後就經行。如果匍匐誦經，那就是狗的行為。』國王不如。國王想要跳井，兩手撐地而不肯進去。佛說：『算了。』就讓他回國奉行佛道。三摩竭（不清楚具體含義，原文音譯），於是承事王夫人和太子，在難國教化了八萬人，都得到了四聲聞果（須陀洹、斯陀含、阿那含、阿羅漢）。（出自《分和檀王經》）。 阿質王從佛生信五 當時有個國王，名叫阿質（人名）。他所統治的地方周長十萬里，人民眾多。國王非常勇猛，但不瞭解佛法，侵略鄰國，欺壓善良的人民。鄰國都為此感到痛苦。佛與大眾前往他的國家。阿質聽到后，與三十二個兒子，個個勇猛健壯，心懷惡意，興兵作亂，聚集了數百萬人，在道路上迎接，想要抗拒佛。佛對阿難（佛陀十大弟子之一）說：『阿質國王父子，明天會懷著惡意來對待我和大眾，你們用什麼來降服他們？』各位大士天人笑著，震動天地。佛問。
【English Translation】 English version The evil King of the People closed the gate. Enraged, each took an axe and wanted to chop the palace gate. The Buddha said, 'I want everyone to do good.' Then he transformed the palace wall into crystal (a transparent mineral), so that people inside and outside could see each other, and the people stopped and dared not chop anymore. At that time, Pindola (one of the Sixteen Arhats) was in the mountains, and suddenly went to the country of Nanda (an ancient Indian country), piercing the ground with a needle, the thread connected to the clothes, and then he used his divine power to reach the country of Nanda, and the mountain followed. A pregnant woman in the country of Nanda saw the mountain coming and was afraid of falling, and was so frightened that she had a miscarriage. The Buddha asked Maudgalyayana (one of the Buddha's ten great disciples) to ask Pindola, 'What will you be in the future?' Pindola looked back at the mountain and threw it back to its original place, eight thousand miles away. The Buddha said, 'I taught you to liberate yourself, but now you have broken your promise and killed another person. Human life is important, and I don't like this. From now on, you must not follow me to eat.' Only when Maitreya Buddha (the future Buddha) is born can you enter Nirvana (the highest state of Buddhist practice). Pindola was silent and distressed. The king said to the Buddha, 'It is better to compete in spiritual power, and the loser should jump into the well.' The Buddha said, 'Very good.' He asked three times if the loser should jump into the well, and the king said, 'Yes.' The Buddha asked, 'What if you are chanting sutras?' The king said, 'When I chant sutras, I crawl on the ground, and finally I lie on the ground.' The Buddha said, 'When I chant sutras, I sit, and after sitting, I walk around. If you crawl to chant sutras, that is the behavior of a dog.' The king was inferior. The king wanted to jump into the well, but he held the ground with both hands and refused to enter. The Buddha said, 'Forget it.' He let him return to his country to practice the Buddha's way. Samakaja (unclear specific meaning, transliteration of the original text), then served the queen and the prince, and taught 80,000 people in the country of Nanda, all of whom obtained the four Sravaka fruits (Sotapanna, Sakadagami, Anagami, Arhat). (From the Sutra of King Sutasoma). King Ajatashatru's Faith in the Buddha Five At that time, there was a king named Ajatashatru (person's name). The place he ruled was 100,000 li in circumference, and the people were numerous. The king was very brave, but he did not understand the Dharma, invaded neighboring countries, and oppressed the good people. The neighboring countries were all in pain because of this. The Buddha and the masses went to his country. When Ajatashatru heard about it, he and his thirty-two sons, all of whom were brave and strong, harbored evil intentions, raised troops to rebel, and gathered millions of people to meet on the road, wanting to resist the Buddha. The Buddha said to Ananda (one of the Buddha's ten great disciples), 'King Ajatashatru and his sons will treat me and the masses with malice tomorrow. What will you use to subdue them?' The great Bodhisattvas and Devas laughed, shaking the heavens and the earth. The Buddha asked.
何笑。阿難曰。笑阿質王耳。佛言。阿質愚癡起是惡意。使民獲罪。已發大兵恃怙人馬之力。正使滿四天下不能動我一毛。況但數百萬人。佛告阿難。敕諸明士皆持缽行。明日當於阿質國王軍中取飯。王父子兵馬大盛鬼神驚動。當此之時佛身在前放大光明。從軍中渡阿質國。王鼓不復鳴。弓弩不施刀兵不拔。像馬顛倒步兵轉筋。天地陰冥日月無光。王及諸子。皆迷惑失息頓伏而走。佛大眾住皆取飯滿缽。前到王國。城門自開。佛前進王宮入殿而坐。寂寞無聲。八十一萬七千天人悉各就坐。宮更廣大自然高座交露寶帳五音自奏。王及諸子自相謂言。王者之力不如道德之力也。士眾驚怖。諸王子言。今聞佛入已在宮內。宜還與佛相見。王言。復何面目與佛相見。上慚愧神下負人民。諸子曰。佛既仁慈不傷人意。王便收斂士眾安徐還宮。與佛相見。頭面著地為佛作禮前謝。佛言卑鄙闇陋少不學問不知禮義狼獸為比。愚癡迷惑違犯天人。大聖不顧邊陲小國。今抂世尊遠來鄙土君臣勃逆。唯愿天尊哀此無智。既已厚恩教化人民。王復以頭面著地叉手卻住。王三十二子公卿百官吏民。皆悔過自責一心向佛。王見八十一萬衆神人皆列坐師子之座。交露帳中自然伎樂。知佛神妙。王敕後宮夫人婇女。皆出禮佛。王設百味之飯。悉與夫人
三十二子。膝行澡水手自斟酌。飯悉周遍上下恭肅一心歡喜食竟。王前稽首白佛言。蒙天中天恩。宿福之厚先君之助得在黎民之上。天尊大聖。當哀我國人民乞戒終身奉行。治民正平當以何法。當與鄰國為盟去惡就善。愿佛留意。佛言。王侵伐非義非求。長生安社稷者也。王當恩信仁義慈孝貞潔寬柔忍辱佈施育民覆蓋恕己。凡行此事。可長保社稷。若無此九社稷難保。王曰為之如何。愿垂哀教。佛言。眾生可哀人命可惜。國土珍寶不足恃怙。王當愛惜人命當如父母哀其子也。人民親王過於父母。天下萬國皆可得保。非但一國也。王雖有數百萬眾車兵馬兵。適可以拒小敵耳。我為菩薩道時于樹下坐禪。魔王與鬼神兵一億八千人。皆變形作雜獸畜生身欲壞我心。我以神力右手指案地。而天地大動皆悉顛蹶。不能複本形。魔王降伏。以王數百萬人民之力。何如鬼神億數之力。王曰。實以愚癡無所知故。王即叩頭懺謝乞更改厲。佛言。我以大慈念度十方一切人民皆使解脫。早得佛道未度者度。非但為王父子。王復悔責。愿佛哀我更受教戒終身奉行。使國民安隱。佛言。王當寬刑罰除賦斂廣恩信給孤獨數赦囚窮者救之貧者饒之饑者飽之。王若是者可保其終始。王發道心謂左右傍臣。取藏珍寶以上世尊。佛咒愿畢。悉以施王左右皆
【現代漢語翻譯】 現代漢語譯本 三十二子（指三十二位王子）。他們跪著走到澡水邊，自己斟酌用水。吃飯時，周到地照顧到上下，恭敬肅穆，一心歡喜地吃完。國王走到佛前，稽首說道：『蒙受天中天（佛的尊稱）的恩澤，加上宿世的福報深厚，以及先君的庇佑，我才能身居黎民百姓之上。天尊大聖（對佛的尊稱），請您憐憫我國人民，懇請您傳授終身奉行的戒律。治理百姓要公正平和，應當用什麼方法？應當如何與鄰國結盟，去除邪惡，歸向善良？愿佛陀留意。』 佛說：『國王發動侵略戰爭是不義之舉，不能求得長生，也不能安定國家。國王應當以恩惠、誠信、仁義、慈愛、孝順、貞潔、寬容、溫柔、忍辱、佈施來養育百姓，覆蓋百姓，寬恕自己。凡是奉行這些，就可以長久地保住國家。如果沒有這九種品德，國家難以保全。』 國王說：『應該怎麼做呢？愿您垂憐教誨。』 佛說：『眾生值得憐憫，人命非常寶貴。國土珍寶不值得依賴。國王應當愛惜人命，應當像父母愛護自己的孩子一樣。人民親近國王勝過親近父母，天下萬國都可以保全，不僅僅是一個國家。國王雖然有數百萬的軍隊，車兵馬兵，也僅僅可以抵擋小股敵人。我修菩薩道時，在樹下坐禪，魔王率領鬼神兵一億八千人，都變形為各種野獸畜生的樣子，想要破壞我的禪定。我用神力，用右手指按住地面，天地就發生大震動，他們都顛仆倒地，不能恢復原來的形狀，魔王也被降伏。以國王數百萬人民的力量，怎麼能比得上鬼神億萬之眾的力量呢？』 國王說：『實在是因為我愚癡無知啊。』國王立即叩頭懺悔謝罪，懇求改過自新的機會。 佛說：『我以大慈悲心念想著救度十方一切人民，都使他們解脫，早日證得佛道，沒有被救度的就去救度，不僅僅是爲了國王父子。』國王再次悔恨自責，愿佛陀憐憫我，再次接受您的教戒，終身奉行，使國家人民安寧。佛說：『國王應當寬緩刑罰，減少賦稅，廣施恩惠和誠信，救濟孤獨的人，多次赦免囚犯，救濟貧窮的人，使貧困的人富裕起來，使飢餓的人吃飽。國王如果能這樣做，就可以保全你的國家始終平安。』 國王發起道心，對左右大臣說：『取出倉庫中的珍寶，獻給世尊（對佛的尊稱）。』佛陀咒愿完畢，全部施捨給國王左右的大臣。
【English Translation】 English version Thirty-two sons (referring to thirty-two princes). They knelt to approach the bathing water and personally controlled the amount used. During meals, they attentively cared for those above and below, respectfully and solemnly, eating with joyful hearts. The king approached the Buddha, prostrated, and said: 'Having received the grace of the Lord of the Lords (a respectful title for the Buddha), coupled with the merit of past lives and the blessings of my late father, I am able to be above the common people. Venerable and Great Sage (a respectful title for the Buddha), please have compassion on the people of my country and impart the precepts that I may follow for life. To govern the people justly and peacefully, what methods should I use? How should I form alliances with neighboring countries, eliminate evil, and turn towards goodness? May the Buddha take heed.' The Buddha said: 'A king initiating aggressive wars is an unjust act, which cannot bring longevity or secure the nation. The king should nurture the people with grace, trustworthiness, benevolence, righteousness, compassion, filial piety, chastity, tolerance, gentleness, forbearance, charity, covering them with kindness, and forgiving oneself. By practicing these virtues, the nation can be preserved for a long time. Without these nine virtues, the nation is difficult to protect.' The king said: 'What should I do? Please have compassion and instruct me.' The Buddha said: 'Sentient beings are worthy of compassion, and human life is precious. National treasures are not reliable. The king should cherish human life, as parents cherish their children. The people should be closer to the king than to their parents, and all nations under heaven can be preserved, not just one. Although the king has millions of troops, chariots, and cavalry, they can only resist small enemies. When I was cultivating the Bodhisattva path, meditating under a tree, the demon king led a hundred and eighty million demon soldiers, all transformed into various wild animals and livestock, wanting to destroy my samadhi. I used my divine power, pressing the ground with my right finger, and the heavens and earth shook greatly, causing them all to fall and be unable to return to their original forms, and the demon king was subdued. How can the strength of the king's millions of people compare to the strength of hundreds of millions of demons?' The king said: 'It is truly because of my ignorance and lack of knowledge.' The king immediately prostrated, repented, and begged for an opportunity to reform. The Buddha said: 'With great compassion, I contemplate and deliver all the people of the ten directions, enabling them all to be liberated and quickly attain Buddhahood. Those who have not been delivered, I will deliver, not just for the sake of the king and his son.' The king again regretted and blamed himself, wishing the Buddha to have compassion on him, to receive the precepts again, to practice them for life, and to bring peace to the nation and its people. The Buddha said: 'The king should relax punishments, reduce taxes, broadly bestow grace and trustworthiness, provide for the lonely, frequently pardon prisoners, relieve the poor, enrich the impoverished, and feed the hungry. If the king can do this, he can ensure the peace of his nation from beginning to end.' The king aroused the aspiration for enlightenment and said to his ministers: 'Take the treasures from the treasury and offer them to the Lord of the World (a respectful title for the Buddha).' After the Buddha finished reciting the blessings, he bestowed all of them upon the king's ministers.
得饒富。王三十二子自相謂言。生為無義之人。死為無義之鬼。不如兄弟求作沙門。皆言大善。即俱詣佛具陳所懷。佛知其意深入道慧。天帝釋剃其頭須皆成沙門。後宮夫人婇女三千人。公卿百官一切人民。皆受五戒月月六齋。國致豐熟。鄰國聞之遙敬仰焉。王自從是來。治國寬仁盜賊無有。男女相敬無相貪慾普悉和善。王以七寶作大精舍。國中人民俱行十善。壽盡生天無入惡道者。佛言。我為人求道但令度脫。非天龍鬼神所能傾動也。汝曹行道。當應如我(出阿質國王經)。
優填王請求治化方法六
時優填王。白佛言。國王成就幾法。世尊。不久在世外敵競興。未得修行而死入惡道。佛曰十法。云何為十。一者意不專一于諸事業。二貪著揣食猶彼餓虎。三貪著酒肉不理國事。四喜懷瞋恚多諸愁憂。五常習愚癡不受人諫。六自任其力所為能辦。七常喜殺生凌易弱者。八數遣兵革侵他國界。九多有所說言無真要。十不慈於人。若成就此不久存世外敵競興。若命終后趣三惡道惡聲遠布。王言。成就幾法久存於世外敵不興。若命終後生天善處。佛言十法。久存於世外敵不興。命終後生天上善處。云何為十。一者意不錯亂于諸行業。皆悉平等除去非行親近善業。二者王不貪著揣食。以等命存分別戒品。三不貪味
【現代漢語翻譯】 現代漢語譯本 得饒富（Rao Fu）。國王的三十二個兒子互相商量說：『活著做不義的人，死了做不義的鬼，不如我們兄弟一起出家做沙門（Shramana，修行者）。』大家都說好。於是他們一起去見佛陀，詳細陳述了自己的想法。佛陀知道他們的心意，已經深入了道慧。天帝釋（Deva Shakra，佛教的護法神）為他們剃度，他們的頭髮和鬍鬚都變成了沙門。後來，後宮的夫人和宮女三千人，公卿百官以及所有人民，都受了五戒，每月持六齋。國家因此豐收富足，鄰國聽說了，都遙遠地敬仰他們。國王從此以後，治理國家寬厚仁慈，沒有盜賊，男女互相尊敬，沒有貪慾，普遍和睦善良。國王用七寶建造了一座大精舍（Vihara，寺廟）。國內人民都奉行十善，壽命終結后都昇天，沒有墮入惡道的。』佛陀說：『我為人求道，只是爲了度脫眾生，不是天龍鬼神所能動搖的。你們修行，應當像我一樣。』（出自《阿質國王經》）。
優填王（Udayana）請教治理國家的方法六
當時，優填王（Udayana）對佛陀說：『世尊，國王成就幾種法，不久就會在世，外敵競相興起，還沒來得及修行就死去，墮入惡道？』佛陀說有十種法。『哪十種呢？一是心意不專一于各種事業。二是貪著食物，像那飢餓的老虎。三是貪著酒肉，不理國事。四是喜歡懷著嗔恚，多有憂愁。五是常常愚癡，不接受別人的勸諫。六是自以為是，認為憑自己的力量什麼都能辦到。七是常常喜歡殺生，欺凌弱小。八是屢次發動戰爭，侵略他國。九是多說廢話，言語沒有真要。十是不慈悲於人民。如果成就這些，不久就會在世，外敵競相興起，如果命終之後，就會墮入三惡道，惡名遠揚。』國王說：『成就幾種法，能夠長久存在於世，外敵不興起，如果命終之後，能夠生到天上善處？』佛陀說有十種法，能夠長久存在於世，外敵不興起，命終之後，能夠生到天上善處。『哪十種呢？一是心意不散亂于各種行業，都平等對待，除去不正當的行為，親近善良的事業。二是國王不貪著食物，以維持生命為目的，分別持戒的品級。三是不貪圖美味。
【English Translation】 English version De Rao Fu (Rao Fu). The thirty-two sons of the king conferred with each other, saying, 'Living as unrighteous people, dying as unrighteous ghosts, it is better for us brothers to renounce the world and become Shramanas (Shramana, practitioners).' Everyone agreed. So they went together to see the Buddha and explained their thoughts in detail. The Buddha knew their intentions, which had deeply penetrated the wisdom of the Path. Deva Shakra (Deva Shakra, a protector deity in Buddhism) shaved their heads and beards, and they all became Shramanas. Later, three thousand concubines and palace women, court officials, and all the people received the Five Precepts and observed the Six Fasts every month. As a result, the country became prosperous and abundant, and neighboring countries admired them from afar. From then on, the king governed the country with kindness and compassion, there were no thieves, men and women respected each other, there was no greed, and everyone was harmonious and kind. The king built a large Vihara (Vihara, monastery) with seven treasures. The people in the country all practiced the Ten Virtues, and after their lives ended, they were all reborn in heaven, and none fell into the evil realms.' The Buddha said, 'I seek the Path for the sake of liberating sentient beings, and it cannot be shaken by gods, dragons, or ghosts. You should practice the Path as I do.' (From the Ajita King Sutra).
King Udayana (Udayana) Asks About Six Methods of Governing
At that time, King Udayana (Udayana) said to the Buddha, 'World Honored One, if a king achieves certain dharmas, will he soon be in the world, with foreign enemies rising up in competition, and die without having time to practice, falling into the evil realms?' The Buddha said there are ten dharmas. 'What are the ten? First, not focusing one's mind on various affairs. Second, being greedy for food, like a hungry tiger. Third, being greedy for wine and meat, neglecting state affairs. Fourth, being fond of harboring anger, having many sorrows. Fifth, often being foolish, not accepting the advice of others. Sixth, being self-reliant, thinking that one can accomplish everything with one's own strength. Seventh, often liking to kill living beings, bullying the weak. Eighth, frequently launching wars, invading other countries. Ninth, saying many useless words, with no truth in one's speech. Tenth, not being compassionate to the people. If one achieves these, one will not last long in the world, foreign enemies will rise up in competition, and if one's life ends, one will fall into the three evil realms, and one's evil reputation will spread far and wide.' The king said, 'What dharmas must one achieve to exist in the world for a long time, with foreign enemies not rising up, and if one's life ends, to be reborn in a good place in heaven?' The Buddha said there are ten dharmas that allow one to exist in the world for a long time, with foreign enemies not rising up, and after one's life ends, to be reborn in a good place in heaven. 'What are the ten? First, not being distracted in various activities, treating everything equally, removing improper actions, and drawing near to virtuous deeds. Second, the king not being greedy for food, but using it to sustain life, distinguishing the levels of precepts. Third, not being greedy for delicious flavors.
嗜酒。見諸咎過知出要為樂。四不慳貪喜行惠施觀諸行業。五有智慧解其義常修善。除不善。六不自恃力不自用意。諸有沙門婆羅門群臣人民聰明黠慧者。隨問其義皆為顯說便隨教導。七不暴虐殺害人民。觀其事業便加刑罰。八不數遣兵侵他國界。常與諸王共相和合。九所說真要語不煩重。察前人語然後說事。十常懷慈悲于諸臣民常察國事。成就十法久存於世外敵不興。若身壞命終生善處天上。設命終后名稱遠布天人所傳。以等法化勿以非理。時王答曰。等法化民。身壞命終生善天上。非法行者。身壞命終趣三惡道惡聲遠布(出增一阿含第三十九卷)。
優填王惑于女人射其正後矢不能傷七
國人送美女上優填王。王大欣悅。拜女父為太傅。為女興宮。伎樂千人以給侍之。王正後師事如來得須陀洹道。王后受譖前後。以百箭射后。后見不懼都不恚怒。一心念佛慈意向王。箭皆繞后三匝還住王前。百箭同爾。王惕然驚懼。即駕白象金車馳詣佛所。稽首佛足自陳曰。吾有重咎在三尊所。淫妖縱慾興邪。于佛聖眾生毒噁心。白衣弟子慈力乃爾。豈況如來乎。我今首過歸命三寶。唯愿弘慈原赦我咎(出優田王經)。
檀那王國遭暴水蛇繞其城為二比丘所救八
昔陂桓提國。其王號曰檀那。國中當有暴
【現代漢語翻譯】 現代漢語譯本： 嗜酒。（如果）看到各種過失，知道從中找出重要之處並以此為樂。四、不慳吝貪婪，喜歡施行恩惠佈施，觀察各種行業（的興衰）。五、具有智慧，理解其中的含義，經常修行善事，去除不善之事。六、不自恃武力，不固執己見。對於那些沙門（出家修道者）婆羅門（祭司），群臣百姓中聰明有智慧的人，隨時詢問他們道理，都為他們顯明解說，並依隨他們的教導。七、不殘暴虐殺人民，觀察他們的行為，然後施加刑罰。八、不經常派遣軍隊侵略他國邊境，經常與各國國王互相和睦相處。九、所說的是真實重要的言語，不繁瑣重複。觀察對方的言語，然後才說事情。十、經常懷有慈悲之心對待各位臣民，經常考察國家大事。成就這十種方法，就能長久存在於世，外敵不會興起。如果身死命終，就能往生到好的地方，天上。即使命終之後，名稱也能遠播，為天人所傳揚。用平等的法來教化，不要用不合道理的方式。當時的國王回答說：『用平等的法來教化百姓，身死命終就能往生到好的地方，天上。用不合法的行為，身死命終就會去往三惡道，惡名遠揚。』（出自《增一阿含經》第三十九卷）。
優填王（Udayana）被女人迷惑，用箭射王后，但箭不能傷到她。（出自《優填王經》）
七個國家的人送美女給優填王（Udayana）。優填王（Udayana）非常高興，拜美女的父親為太傅，為美女建造宮殿，用一千名樂伎來服侍她。優填王（Udayana）的正後師事如來，證得須陀洹（Sotapanna）果位。王后受到讒言陷害，（優填）王用一百支箭射王后。王后見到（箭）不害怕，一點也不惱怒，一心念佛，慈悲之心面向國王。箭都繞著王后轉了三圈，然後停在國王面前。一百支箭都是這樣。國王驚恐害怕，立即乘坐白色大象拉的金車，飛奔到佛陀那裡，叩拜佛足，親自陳述說：『我犯下了嚴重的罪過，在三尊（佛、法、僧）面前。我沉迷於女色，放縱慾望，產生邪念。對於佛陀和聖眾生起惡毒之心。白衣弟子（在家居士）的慈悲力量尚且如此，更何況如來呢？我現在認罪，歸命三寶。只希望您弘揚慈悲，原諒我的罪過。』（出自《優田王經》）。
檀那（Dhana）王國遭遇洪水，一條蛇盤繞著城市，被兩位比丘所救。（出自《賢愚經》）
從前在陂桓提（Pihavanti）國，國王名叫檀那（Dhana）。
【English Translation】 English version: Addicted to alcohol. (If) seeing various faults, knowing to find the essentials from them and taking pleasure in this. Four, not being stingy or greedy, delighting in practicing generosity and giving, observing the various industries (and their rise and fall). Five, possessing wisdom, understanding the meaning within them, constantly cultivating good deeds, and removing bad deeds. Six, not relying on one's own strength, not being stubborn in one's own opinions. For those Shramanas (ascetics), Brahmanas (priests), ministers, people who are intelligent and wise, always asking them about the principles, explaining and elucidating them for them, and following their teachings. Seven, not being cruel and killing the people, observing their actions, and then applying punishment. Eight, not frequently sending troops to invade other countries' borders, always being in harmony with the kings of various countries. Nine, speaking true and essential words, not being verbose and repetitive. Observing the other person's words, and then speaking about matters. Ten, always cherishing compassion towards all ministers and people, constantly examining the affairs of the state. Accomplishing these ten methods, one can exist in the world for a long time, and foreign enemies will not arise. If one dies, one will be reborn in a good place, in the heavens. Even after death, one's name will be spread far and wide, and transmitted by gods and humans. Use equal Dharma to teach and transform, do not use unreasonable methods. The king at that time replied: 'Using equal Dharma to teach the people, one will be reborn in a good place, in the heavens after death. Those who act unlawfully will go to the three evil realms after death, and their evil reputation will spread far and wide.' (From the Ekottara Agama Sutra, Volume 39).
King Udayana (Udayana) was deluded by a woman and shot his queen with arrows, but the arrows could not harm her. (From the Udayana Sutra).
The people of seven countries sent beautiful women to King Udayana (Udayana). King Udayana (Udayana) was very happy and appointed the beautiful woman's father as Grand Tutor, built a palace for the beautiful woman, and provided her with a thousand musicians to serve her. The queen of King Udayana (Udayana) studied with the Tathagata and attained the Sotapanna stage. The queen was slandered, and the king shot the queen with a hundred arrows. The queen was not afraid when she saw the arrows, and she was not angry at all. She single-mindedly recited the Buddha's name, and her compassionate mind faced the king. The arrows circled the queen three times and then stopped in front of the king. All one hundred arrows were like this. The king was frightened and immediately rode a golden chariot pulled by a white elephant and rushed to the Buddha, prostrated at the Buddha's feet, and personally stated: 'I have committed a serious crime before the Three Jewels (Buddha, Dharma, Sangha). I indulged in women, indulged in desires, and generated evil thoughts. I harbored malicious thoughts towards the Buddha and the holy assembly. The power of compassion of a lay disciple is already like this, how much more so is the Tathagata? I now confess my sins and take refuge in the Three Jewels. I only hope that you will promote compassion and forgive my sins.' (From the Udayana Sutra).
The kingdom of Dhana (Dhana) was hit by a flood, and a snake coiled around the city, which was saved by two Bhikkhus. (From the Damamūka Nidāna Sūtra).
In the past, in the country of Pihavanti (Pihavanti), the king was named Dhana (Dhana).
水。水除之後。忽有大蛇繞城一匝頭荷城門。城中居民三億餘人。歷日不得出。或多饑饉者。蛇亦無所瞋恚。若有出者便當啖之。舉國人民莫不恐怖。時王國界山中有二道人清凈行道。一名摩訶調。一名沙訶調。坐思念言。蛇是含毒物。今反繞城將危人命。即時俱往。既入其國與王相見。王睹二道人言。由我正化不平故致此患。舉國愁荒無復人心。二道人即告王言。今當方便為王除之。王及臣下皆叩頭守請言。若蒙二道人恩。此國人民便為更生。沙訶調即化為大身蝦蟆。行過蛇前蛇饑難忍。便走逐蝦蟆。摩訶調復化為裘奈。從后追之。蛇見裘奈便驚走入深山。蛇去之後人民獲安。王及臣下即尋二道人到其所在。叩頭辭謝言。二道人近在於此。我實愚癡不早承奉。至有災患道人相救。唯愿道人還住于宮。我等人民得展供養。道人告言。吾之為道清凈無慾。不樂供養。王當撿身自率以道。人民奉行正法可得終始獲安。王即乞受五戒十善。歸命三尊。月月齋戒以為常法。自是之後。國豐民寧四方襁負。遂致太平。沙訶調者佛身是。摩訶調者即彌勒是。王者即鳩摩迦葉是。大蛇者即調達是(出菩薩宿命經)。
國王酒獵聞之修福九
昔有國王。喜飲酒射獵。還便然燈燒香投槃作禮。邊侍人言。王飲酒射獵。還都投
槃當有何福。王聞之。便使人然大濩。湯便沸。內一瓶金。湯沸踴躍。便呼邊人使探取金來。人言湯熱不可近。王言汝當作方便取之。何故不得。侍人言。不知作何方便當可得之。王言。汝去下火以水添湯。侍人即如王令。便探得金。王言。我飲酒射獵時自如湯沸。我投槃作禮時自如去火以水添湯。何以故。不得福也(出雜譬喻經)。
國王臨死藏珠髻中十
昔者國王有如意明珠。藏於髻中。夙夜珍愛。王后薨亡。國法先置田野令肉消盡。乃收葬之。其王形壞頭髻解散明珠出露。時有徵卒之妻。名遮陀利。行見珠持歸。王家收葬忘失此珠。太子傳位。方悟求覓募得神珠封邑萬戶賜金千斤。征卒之妻乃赍應命。即便封邑。王戴珠首上(出譬喻經第七卷)。
有王遇伐不拒十一
有鄰國王。興兵伐其敵國。敵國諸臣啟其王曰。某國興兵今已逼近。愿王自備共相攻擊。王語諸臣曰。此是閑事何必須吾。賊攻城門。諸臣啟王。賊今在外。王告諸臣。賊雖在外不足遠慮。但自營私何慮公務。時賊暴虐轉前入城。左右啟曰。賊已入城。王告諸臣。此事微細何足上聞。鄰國大王轉進至殿。諸臣啟曰。鄰國之王今已上殿。不審聖尊有何思慮。其王告曰。我今處世變易不停。興者必衰。會合有離。難可常保。更
【現代漢語翻譯】 現代漢語譯本 槃（一種容器）當有何福？王聽聞此事，便讓人燒熱大鍋，湯水沸騰，放入一個金瓶。湯水沸騰跳躍，便呼喚身邊的人去撈取金子。人們說湯太熱無法靠近。國王說：『你應該想辦法取出來，為什麼取不到？』侍從說：『不知道用什麼方法才能取得。』國王說：『你去掉火，往湯里加水。』侍從立刻按照國王的命令去做，便撈到了金子。國王說：『我飲酒射獵時，（情況）就像湯水沸騰；我投槃作禮時，（情況）就像去掉火往湯里加水。為什麼這樣就得不到福報呢？』（出自《雜譬喻經》）。
國王臨死藏珠髻中第十
過去有個國王，有一顆如意明珠，藏在髮髻中，日夜珍愛。王后去世，按照國法，先將屍體放置在田野，讓肉腐爛乾淨，然後才收斂埋葬。國王的屍體腐壞，髮髻散開，明珠露了出來。當時有個服役士兵的妻子，名叫遮陀利（音譯），路過看見了明珠，便拿回家。王家收斂埋葬時忘記了這顆明珠。太子繼承王位，才醒悟過來尋找明珠，招募得到明珠的人，封給萬戶采邑，賞賜黃金千斤。服役士兵的妻子便帶著明珠前來應募，立刻被封了采邑。國王將明珠戴在頭頂上。（出自《譬喻經》第七卷）。
有王遇伐不拒第十一
有個鄰國國王，興兵攻打他的敵國。敵國的臣子稟告他們的國王說：『某國興兵，現在已經逼近了。希望大王親自準備，共同抵抗攻擊。』國王對臣子們說：『這是小事，何必勞煩我。』敵軍攻打城門，臣子們稟告國王：『敵軍現在在城外。』國王告訴臣子們：『敵軍雖然在城外，不足以遠慮，你們只顧營私，哪裡顧得上公事。』當時敵軍暴虐，轉而攻入城內。左右的人稟告說：『敵軍已經入城。』國王告訴臣子們：『這件事很小，何必上報。』鄰國的大王繼續前進，到達王宮。臣子們稟告說：『鄰國的國王現在已經登上王殿。不知道聖上有什麼想法？』國王說：『我現在身處世間，變化不停，興盛的必定衰敗，相會的終有離別，難以長久保持。』
【English Translation】 English version What blessings does a 'pan' (a type of container) bring? The king, upon hearing this, ordered people to heat a large cauldron until the water boiled. He then placed a golden bottle inside. As the water bubbled and leaped, he called out to those nearby to retrieve the gold. People said the water was too hot to approach. The king said, 'You should find a way to get it out. Why can't you?' The attendants replied, 'We don't know how to get it.' The king said, 'Remove the fire and add water to the cauldron.' The attendants immediately followed the king's orders and retrieved the gold. The king said, 'When I drink wine and hunt, it's like the water boiling. When I throw the 'pan' and pay respects, it's like removing the fire and adding water. Why then do I not receive blessings?' (From the Miscellaneous Similes Sutra).
The Tenth: A King Hides a Pearl in His Hair Knot at Death
In the past, there was a king who possessed a wish-fulfilling pearl, which he kept hidden in his hair knot, cherishing it day and night. When the queen passed away, according to the law of the land, her body was first placed in the fields to decompose before being collected for burial. The king's body decayed, his hair knot loosened, and the pearl was revealed. At that time, the wife of a conscripted soldier, named Zhetuoli (transliteration), passed by, saw the pearl, and took it home. The royal family, during the burial, forgot about the pearl. When the crown prince ascended the throne, he realized the loss and sought the pearl, offering a reward of ten thousand households in fiefdom and a thousand catties of gold to whoever found it. The soldier's wife then came forward with the pearl and was immediately granted the fiefdom. The king wore the pearl on his head. (From the Similes Sutra, Volume 7).
The Eleventh: A King Does Not Resist an Invasion
There was a neighboring king who raised an army to attack his enemy's kingdom. The ministers of the enemy kingdom reported to their king, saying, 'A certain kingdom has raised an army and is now approaching. We hope Your Majesty will prepare personally and jointly resist the attack.' The king said to his ministers, 'This is a trivial matter; why must I be bothered?' The enemy attacked the city gates, and the ministers reported to the king, 'The enemy is now outside the city.' The king told his ministers, 'Although the enemy is outside the city, there is no need for long-term worry. You only care about your private affairs and do not care about public matters.' At that time, the enemy was tyrannical and advanced into the city. Those around him reported, 'The enemy has already entered the city.' The king told his ministers, 'This matter is insignificant; why report it?' The neighboring king continued to advance and reached the palace. The ministers reported, 'The neighboring king has now ascended the palace hall. I wonder what Your Majesty is thinking?' The king said, 'I am now in a world of constant change. What rises must fall, and what meets must part. It is difficult to maintain anything permanently.'
改形容如乞士法。摩何自退往適深山。思惟道德可以自娛。設此暴王欲害我身不辭其愆。所以然者。亡國失土皆由一人。我今受死萬民無患。豈不於我大有幸乎。彼敵國之王嘆未曾有。舉聲唱曰。善哉大王。自古迄今未有斯比。我雖得勝未如王也。開懷大道不顧世榮。自今以往還大王國。興王訖化。共相接待共為親厚(出菩薩藏經下卷)。
國王試一智臣十二
昔有國王。選擇一國明智之人。以為輔臣。爾時國王。設權方便無量之慧。選得一人。聰明博達其志弘雅。威而不暴名德具足。王欲試之。故加重罪盛滿缽油使擎二十里行。墮一渧者誅不須啟。群臣行之。觀者填道。譬如水定而風吹之其水波揚。心不安隱。其人心念吾今定死。設能擎缽使油不墮到彼國者乃得活耳。唯念油缽安行徐步。時諸臣兵父母宗親國人悉集。隨而觀之。又逢大醉象奔走入道暴鳴哮吼。譬如雷聲。蹈殺道中象馬牛羊豬犢之屬。碎諸車乘星散狼藉。人見恐怖東西馳走。如風吹雲。又人射之。而擎缽人。初不知有象來。亦不覺象去。城中失火燒諸宮殿。又諸蛂蜂放毒嚙人官兵滅火。又五色云起天大雷震。亂風吹地塵沙瓦礫填塞王路。拔樹折枝落諸華實。掣電霹靂孔雀皆鳴天諸災雹。雖有此變其人都不覺聞。擎滿缽油得至彼國。不墮一
【現代漢語翻譯】 現代漢語譯本： 他改變了形象，如同乞討的僧人一般。摩何（Mahā，人名）獨自退隱到深山中，思考著道德，以此自娛自樂。心想即使這位暴虐的國王想要加害我的身體，我也不會抱怨他的過錯。這是因為，亡國失土都是因為一個人的緣故。我現在犧牲生命，可以使萬民免受災禍，這對於我來說難道不是一件非常幸運的事情嗎？』
敵國的國王感嘆說：『真是前所未有啊！』高聲讚歎道：『善哉，大王！自古至今，沒有人能與您相比。我雖然取得了勝利，卻遠不如您。您敞開胸懷追求大道，不顧世俗的榮華。從今以後，我將歸還大王國，恢復您的王位，並以禮相待，與您和睦相處。』（出自《菩薩藏經》下卷） 國王考驗一位智臣的智慧
過去有一位國王，想要選擇一位全國最聰明有智慧的人，來擔任輔佐大臣。當時，國王運用權巧方便和無量的智慧，選出了一位聰明博學、志向遠大、威嚴而不暴虐、名聲和德行都具備的人。國王想要考驗他，於是故意給他加上重罪，盛滿一缽油，讓他拿著走二十里路，並命令說：『如果滴落一滴油，就處死，不必稟告。』
這位大臣拿著油缽行走，觀看的人擠滿了道路。就像水面平靜時被風吹動，水波盪漾，內心無法安定。這個人心裡想：『我現在肯定要死了。如果能夠拿著油缽，使油不滴落，到達目的地，才能活命啊。』於是他一心想著油缽，小心翼翼地慢慢行走。當時，各位大臣、士兵、父母親屬、全國百姓都聚集在一起，跟隨著觀看。
這時，正好遇到一頭喝醉的大象奔跑著進入道路，發出暴烈的鳴叫聲，如同雷聲一般，踩死道路上的象、馬、牛、羊、豬等動物，撞碎各種車輛，四處散落，一片狼藉。人們看到后非常害怕，東西奔跑躲避，如同風吹雲散。
又有人在射箭。而這位拿著油缽的人，一開始不知道有大象來，也沒有感覺到大象離開。城中失火，燒燬了許多宮殿。又有許多蛂蜂（一種有毒的蜜蜂）放出毒液叮咬人，官兵正在滅火。又有五色祥雲升起，天空發出巨大的雷聲，狂風吹起地面上的塵土、沙石、瓦礫，填滿了王路，吹斷樹木，折斷樹枝，落下各種花朵和果實。閃電雷鳴，孔雀都在鳴叫，天空降下各種災禍冰雹。雖然發生了這些變故，這個人都沒有察覺到，拿著盛滿油的缽，最終到達了目的地，沒有滴落一滴油。
【English Translation】 English version: He changed his appearance, like a mendicant monk. Mahā (name of a person) retreated alone to a deep mountain, contemplating morality to amuse himself. He thought, 'Even if this tyrannical king wants to harm my body, I will not complain about his fault. The reason is that the loss of the country and land is due to one person. Now, if I sacrifice my life, I can save the people from disaster. Isn't this a very fortunate thing for me?' The king of the enemy country exclaimed, 'This is unprecedented!' He praised loudly, 'Well done, Great King! From ancient times to the present, no one can compare to you. Although I have won, I am far inferior to you. You open your heart to pursue the great path, disregarding worldly glory. From now on, I will return the great kingdom, restore your throne, and treat you with courtesy, living in harmony with you.' (From the lower volume of the Bodhisattva Piṭaka Sūtra). The King Tests the Wisdom of a Wise Minister In the past, there was a king who wanted to select the most intelligent and wise person in the country to serve as his assistant minister. At that time, the king used skillful means and immeasurable wisdom to select a person who was intelligent and knowledgeable, had lofty aspirations, was dignified but not tyrannical, and possessed both reputation and virtue. The king wanted to test him, so he deliberately added a heavy crime to him, filled a bowl with oil, and ordered him to carry it for twenty li (Chinese mile), saying, 'If a drop of oil falls, you will be executed without needing to report it.' The minister walked with the bowl of oil, and the people watching crowded the road. It was like when the surface of the water is calm and then blown by the wind, the water ripples, and the heart cannot be at peace. The person thought in his heart, 'I am definitely going to die now. If I can carry the bowl of oil without dropping a drop and reach the destination, then I can live.' So he focused his mind on the bowl of oil, walking carefully and slowly. At that time, the ministers, soldiers, parents, relatives, and people of the country all gathered together, following and watching. At this time, a drunken elephant ran into the road, making violent noises like thunder, trampling to death animals such as elephants, horses, cattle, sheep, and pigs on the road, smashing various vehicles, scattering them everywhere, a complete mess. People were very frightened when they saw it, running east and west to escape, like clouds scattered by the wind. Also, people were shooting arrows. But the person carrying the bowl of oil did not know that an elephant had come at first, nor did he feel the elephant leave. A fire broke out in the city, burning down many palaces. Also, many biéfēng (a kind of poisonous bee) released venom and stung people, and the officers and soldiers were putting out the fire. Also, auspicious five-colored clouds rose, the sky thundered loudly, a strong wind blew dust, sand, tiles, and gravel on the ground, filling the king's road, breaking trees, breaking branches, and dropping various flowers and fruits. Lightning flashed and thunder rumbled, peacocks were all crying, and various disasters and hailstones fell from the sky. Although these changes occurred, the person did not notice them, carrying the bowl full of oil, and finally reached the destination without dropping a single drop.
渧。王乃歡喜立為大臣(出修行歡喜經)。
驢首王食雪山藥草得作人頭十三
昔有國王。人身驢首。佛語國王。雪山有藥。名曰上味。王往食之可復人頭。王往雪山擇藥啖之。遂頭不改。王還白佛。何乃妄語。佛白王言。莫簡藥草自復人頭。王復到山。山中生者皆自除病。不復簡擇。啖一口草即復人頭(出雜譬喻經)。
不眠王殺睡左右十四
昔有國王。晝夜不寐。其邊直者若睡便殺。前後殺四百九十九人。有一長者子當應入直。其家啼哭送之。有一年少問。何故啼哭。以實答之。卿能雇我。我能代卿。長者大喜。與金千兩遣令入直。王曰。汝何以入。曰我代長者子直。王曰。汝慎勿眠我當殺汝。時年少睡。王欲殺之。曰何以睡。曰不睡我思事耳。王曰。何所思。曰作一升器受二升物。盛一升沙復受一升水。王試實爾。復睡翻地。王復欲殺。曰思事耳。曰何所思。曰作一尺坑還持土填不滿八寸。王復使人作之審爾。復睡伏地。王復欲殺。問汝何以復睡。曰我思事耳。王赦我罪我當說之。王言便說。年少言。王正似鬼。語竟便去。王思。此人何以呼我作鬼。便啟問母。母言。汝實是鬼也。我懷汝時夜夢見鬼。與我共會便有汝耳。王便遂寤。改不殺人悔過為善。遂便學道。爾時王者我身是也。
【現代漢語翻譯】 現代漢語譯本 渧（梵語，水滴之意）。國王因此非常高興，並立即任命他為大臣（出自《修行歡喜經》）。
驢首王食用雪山藥草后長出人頭
過去有一位國王，長著人的身體卻有著驢的頭。佛告訴國王說：『雪山有一種藥草，名叫上味（指味道極佳）。你如果去吃了它，就可以恢復人頭。』國王前往雪山尋找這種藥草並食用，但頭卻沒有改變。國王回來后責問佛陀，說佛陀說了妄語。佛陀告訴國王說：『不要不加選擇地食用藥草，這樣才能恢復人頭。』國王再次來到雪山，發現山中生長的藥草都能自行去除疾病，因此不再挑選，隨便吃了一口草，就恢復了人頭（出自《雜譬喻經》）。
不眠國王殺死睡覺的侍從
過去有一位國王，日夜都無法入睡。他身邊的侍從如果睡著了，就會被他殺死。前後共殺死了四百九十九人。有一位富家子弟輪到要值班，他的家人哭著為他送行。有一位年輕人問他們：『為什麼哭得這麼傷心？』他們如實相告。年輕人說：『你們能僱傭我嗎？我能代替他去值班。』富家子弟非常高興，給了他一千兩黃金，讓他去值班。國王問：『你為什麼來這裡？』年輕人說：『我代替富家子弟來值班。』國王說：『你千萬不要睡覺，否則我就殺了你。』當時，年輕人睡著了。國王想要殺他，年輕人說：『我沒有睡覺，我只是在思考事情。』國王問：『你在思考什麼？』年輕人說：『我在想如何製作一個能裝兩升東西的一升容器，以及如何用一升沙子裝下一升水。』國王嘗試了一下，果然如此。年輕人又睡著了，翻了個身。國王又要殺他，年輕人說：『我只是在思考事情。』國王問：『你在思考什麼？』年輕人說：『我在想如何挖一個一尺深的坑，然後用挖出來的土填不滿八寸。』國王又讓人去做了，確實如此。年輕人又趴在地上睡著了。國王又要殺他，問：『你為什麼又睡著了？』年輕人說：『我在思考事情，如果你赦免我的罪，我就告訴你。』國王說：『你說吧。』年輕人說：『你簡直就像個鬼。』說完就走了。國王心想：『這個人為什麼說我是鬼呢？』於是就去問他的母親。母親說：『你確實是鬼。我懷你的時候，晚上夢見鬼，與我交合，才有了你。』國王這才醒悟，改變了殺人的惡習，悔過自新，行善積德，於是便開始學道。當時的國王就是我的前身。
【English Translation】 English version 渧 (Dipa, meaning 'drop' in Sanskrit). The king was overjoyed and immediately appointed him as a minister (from the Sutra on the Joy of Practice).
The Donkey-Faced King Grew a Human Head After Eating Medicinal Herbs from the Snowy Mountains
In the past, there was a king who had a human body but the head of a donkey. The Buddha told the king: 'In the Snowy Mountains, there is a medicinal herb called Superior Taste (referring to excellent taste). If you eat it, you can restore your human head.' The king went to the Snowy Mountains, searched for the herb, and ate it, but his head did not change. The king returned and questioned the Buddha, saying that the Buddha had spoken falsely. The Buddha told the king: 'Do not eat the herbs without selection, only then can you restore your human head.' The king went to the mountain again and found that the herbs growing in the mountain could cure diseases on their own, so he no longer selected them. He ate a mouthful of grass and immediately restored his human head (from the Miscellaneous Similes Sutra).
The Sleepless King Kills Sleeping Attendants
In the past, there was a king who could not sleep day or night. If the attendants by his side fell asleep, he would kill them. He killed four hundred and ninety-nine people in total. One day, it was the turn of a wealthy man's son to be on duty, and his family wept as they saw him off. A young man asked them: 'Why are you crying so sadly?' They told him the truth. The young man said: 'Can you hire me? I can take his place on duty.' The wealthy man's son was very happy and gave him a thousand taels of gold, sending him to be on duty. The king asked: 'Why are you here?' The young man said: 'I am taking the place of the wealthy man's son on duty.' The king said: 'Be careful not to sleep, or I will kill you.' At that time, the young man fell asleep. The king wanted to kill him, but the young man said: 'I am not sleeping, I am just thinking about things.' The king asked: 'What are you thinking about?' The young man said: 'I am thinking about how to make a one-liter container that can hold two liters of things, and how to fill a liter of water with a liter of sand.' The king tried it, and it was indeed so. The young man fell asleep again and turned over. The king wanted to kill him again, but the young man said: 'I am just thinking about things.' The king asked: 'What are you thinking about?' The young man said: 'I am thinking about how to dig a one-foot deep pit and then fill it with the dug-out soil, but not fill it up to eight inches.' The king had someone do it again, and it was indeed so. The young man fell asleep again, lying on the ground. The king wanted to kill him again, asking: 'Why are you sleeping again?' The young man said: 'I am thinking about things, if you pardon my crime, I will tell you.' The king said: 'Speak.' The young man said: 'You are just like a ghost.' After saying that, he left. The king thought to himself: 'Why did this person say I am a ghost?' So he went to ask his mother. His mother said: 'You are indeed a ghost. When I was pregnant with you, I dreamed of a ghost at night, who had intercourse with me, and that's how you came to be.' Only then did the king awaken, change his evil habit of killing people, repent and reform, accumulate good deeds, and then began to study the Way. The king at that time was my former self.
四百九十九人者今五百上首弟子是。年少覺寤我者。文殊師利是(出譬喻經第五卷)。
經律異相卷第二十九 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第三十(諸國王夫人部)
梁沙門僧旻寶唱等集阿育王夫人受八歲沙彌化一王后生肉棄水遂生二子為毗舍離人種二拘藍尼國王后悟法三末利夫人持齋四優達那王妻學道生天五國王大夫人與一賢者共王造寺六
阿育王夫人受八歲沙彌化一
昔阿育王。未解佛法。造諸地獄。入者必治。酷以眾毒。后得信心。因棄諸非奉事正覺。人民疾疫。王斷內外不得相通。畏病及宮中。遣信白聖眾。乞遙咒愿。可遣一比丘入宮。達嚫使天下安病疾消除。眾僧荷之。愿以見告。時聖眾遣一沙彌其年八歲。名曰妙顏。已得羅漢神通具足。飛到王宮見夫人婇女宣語。所乏並顯道德知佛至尊況弟子乎。妙顏受教。飛入王宮住王后前。王后作禮舉手欲抱。言妙顏子何能自屈顯其神足。妙顏謂夫人曰。且卻且卻。不宜身近沙門。夫人答曰。卿年幼小方始八歲。心相戀念猶如吾子。雖身近之當何所苦。沙彌答曰。近情喻之如夫人教。情從微起。猶粟之火能燒萬里之野。譬指渧之水陷穿玉石亦能盈器。事皆以漸。以少致多。以小成大。是以智者
【現代漢語翻譯】 現代漢語譯本：四百九十九人，現在五百位上首弟子就是。年少而覺悟我的人，是文殊師利（出自《譬喻經》第五卷）。
《經律異相》卷第二十九 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第三十（諸國王夫人部）
梁朝沙門僧旻、寶唱等編輯。阿育王（Ayuwang）的夫人接受八歲沙彌的教化，一位王后生下肉團並丟棄水中，後來生下兩個兒子，成為毗舍離（Vaisali）人種，兩位拘藍尼（Kolanis）國王的王后領悟佛法，三位末利（Mallika）夫人持齋，四位優達那（Udayana）王的妻子學習佛道而昇天，五位國王的大夫人與一位賢者共同為國王建造寺廟。
阿育王夫人接受八歲沙彌的教化
過去阿育王（Ayuwang）不瞭解佛法，建造各種地獄，進入地獄的人必定受到懲治，殘酷地使用各種毒刑。後來得到信心，於是拋棄各種不正當的行為，奉事正覺。人民患上疾病，阿育王（Ayuwang）斷絕內外交通，害怕疾病蔓延到宮中，派遣使者稟告聖眾，請求遙遠的咒愿，可以派遣一位比丘進入王宮，送達供養，使天下安定，疾病消除。眾僧接受了這個請求，希望告知派遣人選。當時聖眾派遣一位沙彌，年齡八歲，名叫妙顏（Miaoyan），已經證得阿羅漢果位，神通具足。飛到王宮，見到夫人和婇女，宣講佛法，說明她們所缺乏的，並彰顯道德，告知佛是至尊，更何況是佛的弟子呢？妙顏（Miaoyan）接受教導，飛入王宮，住在王后面前。王后行禮，舉手想要擁抱他，說：『妙顏（Miaoyan）啊，你為何要屈尊降貴，顯現你的神足呢？』妙顏（Miaoyan）對夫人說：『請退後，請退後，不應該靠近沙門。』夫人回答說：『你年紀幼小，才八歲，我心中對你的愛戀就像對待自己的孩子一樣。即使身體靠近，又有什麼妨礙呢？』沙彌回答說：『以情慾來比喻，就像夫人所說的那樣。情慾從微小處開始，就像一粒粟米的火星，能燒燬萬里的原野。又像一滴滴的水，能滴穿玉石，也能盈滿器皿。事情都是逐漸發展的，從小到多，從小到大。因此，智者』
【English Translation】 English version: The four hundred and ninety-nine people are now these five hundred foremost disciples. The one who awakened me at a young age is Manjushri (Wenshushili) (from the fifth volume of the Parable Sutra).
Sutra and Vinaya Differences, Volume 29 Taisho Tripitaka, Volume 53, No. 2121, Sutra and Vinaya Differences
Sutra and Vinaya Differences, Volume 30 (Section on the Wives of Various Kings)
Compiled by the Liang Dynasty monks Sengmin and Baochang, etc. The wife of King Ashoka (Ayuwang) was transformed by an eight-year-old Shramanera (Shami), one queen gave birth to a lump of flesh and discarded it in the water, later giving birth to two sons, becoming the race of the people of Vaishali (Vaisali), two queens of the Kolanis (Kolanis) kings awakened to the Dharma, three Mallika (Mallika) consorts observed a vegetarian diet, four wives of King Udayana (Udayana) studied the Dao and were reborn in the heavens, and the great queen of a king and a wise man together built a temple for the king.
The wife of King Ashoka (Ayuwang) was transformed by an eight-year-old Shramanera (Shami)
In the past, King Ashoka (Ayuwang) did not understand the Buddha Dharma and built various hells. Those who entered were certainly punished, cruelly using various poisons. Later, he gained faith and abandoned all improper actions, serving the Right Enlightenment. The people suffered from diseases, and King Ashoka (Ayuwang) cut off internal and external communication, fearing the spread of disease into the palace, and sent messengers to inform the Sangha, requesting distant blessings, that a Bhikshu (Bichu) could be sent into the palace to deliver offerings, so that the world would be stable and diseases would be eliminated. The Sangha accepted this request, hoping to be informed of the person to be sent. At that time, the Sangha sent a Shramanera (Shami), eight years old, named Miaoyan, who had already attained the Arhatship and possessed complete supernatural powers. He flew to the palace, saw the queen and the concubines, proclaimed the Dharma, explained what they lacked, and highlighted morality, informing them that the Buddha is the Supreme, let alone the Buddha's disciples? Miaoyan accepted the teaching, flew into the palace, and stayed in front of the queen. The queen saluted, raised her hand to embrace him, and said, 'Miaoyan, why do you condescend and reveal your divine feet?' Miaoyan said to the queen, 'Please step back, please step back, it is not appropriate to be close to a Shramanera (Shami).' The queen replied, 'You are young, only eight years old, and my love for you is like that for my own child. Even if I am close to you, what harm is there?' The Shramanera (Shami) replied, 'To use desire as an analogy, it is like what the queen said. Desire starts from the smallest things, like a spark of millet, which can burn a hundred miles of wilderness. It is also like drops of water, which can penetrate jade and fill a vessel. Things develop gradually, from small to large, from small to great. Therefore, the wise'
遠嫌避疑。以防未然。沙彌夫人相難往來言聲遂高。聲徹正殿。王問傍人。是誰語聲如有所諍。傍臣答曰。沙彌妙顏這至宮中。與正後語。音聲高亮乃聞於此。王即起往與之相見。作禮問訊以何所諍。沙彌答曰。貴后見顏垂意見愍。欲往相見道法不應。故難卻之耳。阿育王曰。卿年尚幼猶如吾子。愛念抱之當有何嫌。乃以壯言相折耶。沙彌答曰。不如王語。古聖制儀豫其未萌亦戒終始。女子年七不戲父機。男兒八歲不倨母床。果下不捫首。菰田無摸足。所以然者。遠嫌避疑杜漸消萌也。勸示將來便防未然。吾心以凈無復微翳。譬如蓮華泥水不洿。猶水精琉璃之器也。實如來談。等於母子所以無異。雖知無瑕當爲不能者施。王與夫人聞其所言驚然琦之。如妙顏言。年幼八歲尚顧眾難。況年長大三毒未滅者。於是沙彌為說經法。夫人婇女五百餘人悉得道跡。及正後傍臣太子皆發道意。尋時得立不退轉地(出八歲沙彌開解國王經)。
王后生肉棄水遂生二兒為毗舍離人種二
往昔波羅奈國王夫人懷𨉃。此夫人自知懷𨉃。而白王言。王即供給養視皆使調適。月滿生肉一段。赤如槿花。諸餘夫人生兒端正。我生段肉無有手足。心生羞恥。若王見者必生惡賤。盛貯器中打金作薄以朱沙題上。是波羅奈國王夫人所生。蓋
【現代漢語翻譯】 現代漢語譯本： 遠離嫌疑，避免猜忌，以防止未然。沙彌（Śrāmaṇera，佛教術語，指出家未滿二十歲的男性佛教徒）與夫人互相辯難，言語聲音逐漸高亢，聲音傳遍整個正殿。阿育王（Aśoka，印度孔雀王朝的國王）問身邊的人：『是誰的說話聲音如此，好像在爭論？』旁邊的臣子回答說：『沙彌妙顏來到了宮中，與王后說話，聲音高亢洪亮，所以傳到這裡。』阿育王立即起身前去與他們相見，行禮問候，問他們因何事爭論。沙彌回答說：『王后見我，垂憐愛惜，想要與我相見，但按照佛法，男女不應如此。所以我婉拒了。』阿育王說：『你年紀還小，就像我的兒子一樣，愛護憐惜你，應當有什麼嫌疑呢？竟然用強硬的言辭來反駁我？』沙彌回答說：『不如您所說。古代的聖人制定禮儀，預先防備事情的萌芽，也告誡人們要始終如一。女子七歲不玩父親的織布機，男兒八歲不隨便坐在母親的床上。果樹下不整理帽子，菰米田中不抬腳。之所以這樣做，是爲了遠離嫌疑，避免猜忌，杜絕事端，消除萌芽。勸誡昭示將來，便能防止未然。我的內心已經清凈，沒有絲毫的塵埃。譬如蓮花，在泥水中而不被污染，又如水晶琉璃的器皿。確實如佛所說，待我如母子，所以沒有什麼不同。即使知道沒有瑕疵，也應當為那些自制力差的人做個榜樣。』阿育王與王后聽了他的話，感到驚訝，認為他很奇特。正如妙顏所說，年僅八歲尚且顧慮到眾人的非議，何況是年紀大了，三毒（貪、嗔、癡）還沒有滅除的人呢？於是沙彌為他們宣說經法，夫人和五百多名宮女都證得了道跡（證得須陀洹果，為入流果，是佛教修行的一個階段），以及王后、旁邊的臣子、太子都發起了修道的意願，隨即證得不退轉地（不會退轉的境界）。（出自《八歲沙彌開解國王經》）。
王后生下一段肉，丟棄在水中，竟然生出兩個兒子，成為毗舍離（Vaiśālī，古印度城市）人種的起源。
過去，波羅奈（Varanasi，古印度城市）國王的夫人懷有身孕。這位夫人自己知道懷了身孕，就告訴了國王。國王立即供給養護，使她各方面都感到舒適。滿了十個月，生下一段肉，紅得像木槿花。其他的夫人生下的都是端正的嬰兒，而我卻生下一段肉，沒有手腳，心中感到羞恥。如果國王看見了，必定會厭惡輕賤我。於是將肉盛放在器皿中，用金箔包裹，用硃砂在上面題寫：『這是波羅奈國王夫人所生』，蓋上蓋子。
【English Translation】 English version: Avoiding suspicion and preventing doubt, in order to prevent problems before they arise. The Śrāmaṇera (Buddhist novice) and the lady debated with each other, and their voices gradually became louder, echoing throughout the main hall. King Aśoka (Indian emperor of the Maurya Dynasty) asked the people around him, 'Whose voices are these, sounding as if they are arguing?' The minister beside him replied, 'The Śrāmaṇera Miaoyan has come to the palace and is speaking with the queen. Their voices are loud and clear, so they can be heard here.' King Aśoka immediately rose and went to meet them, offering greetings and asking what they were arguing about. The Śrāmaṇera replied, 'The queen saw me and showed compassion and affection, wanting to meet with me, but according to the Dharma, men and women should not do so. Therefore, I declined.' King Aśoka said, 'You are still young, like my own son. What suspicion should there be in cherishing and loving you? Why do you use such strong words to refute me?' The Śrāmaṇera replied, 'It is not as you say. The ancient sages established rituals to prevent problems before they arise, and also warned people to be consistent from beginning to end. A girl of seven does not play with her father's loom, and a boy of eight does not casually sit on his mother's bed. One does not adjust one's hat under a fruit tree, nor lift one's feet in a paddy field. The reason for this is to avoid suspicion, prevent doubt, stop troubles, and eliminate sprouts of wrongdoing. Admonishing and showing the future, one can prevent problems before they arise. My heart is already pure, without the slightest dust. Like a lotus flower, it is not defiled by mud and water, and like a crystal glass vessel. Indeed, as the Buddha said, treat me as a mother treats her son, so there is no difference. Even if one knows there is no flaw, one should set an example for those who lack self-control.' King Aśoka and the queen were surprised by his words, considering him extraordinary. As Miaoyan said, at the young age of eight, he still considers the criticism of others, let alone those who are older and have not extinguished the three poisons (greed, hatred, and delusion)? Then the Śrāmaṇera expounded the Dharma for them, and the lady and more than five hundred palace women all attained the path (attained Srotapanna, the first stage of enlightenment), and the queen, the ministers beside her, and the prince all developed the intention to cultivate the path, and immediately attained the state of non-retrogression (a state from which one will not regress). (From the Sūtra of the Eight-Year-Old Śrāmaṇera Enlightening the King).
The queen gave birth to a piece of flesh, discarded it in the water, and it gave birth to two sons, becoming the origin of the people of Vaiśālī (an ancient city in India).
In the past, the lady of the king of Varanasi (an ancient city in India) was pregnant. This lady knew that she was pregnant and told the king. The king immediately provided care and nourishment, making her feel comfortable in all aspects. After ten months, she gave birth to a piece of flesh, as red as a hibiscus flower. The other ladies gave birth to beautiful babies, but I gave birth to a piece of flesh without hands or feet, and I felt ashamed in my heart. If the king saw it, he would surely despise and belittle me. So she put the flesh in a vessel, wrapped it in gold foil, and wrote on it in cinnabar: 'This was born of the lady of the king of Varanasi,' and covered it.
覆器頭以王印印之。以金薄書置器外。送放江中。使人棄已。諸鬼神營護使無風浪。時一道士。依牧牛人住于江邊。清朝澡洗遙見此器。拾取見金薄書字。復見有王印印之。便開器看唯見肉段。而作是念。若是死肉久應爛臭。必有異相。將還住所善舉一處。過半月已而成二片。自爾之後復經半月。二片各生五胞。卻後半月一片成男。一片成女。男色如黃金。女色如白銀。道士見之。心生愛重如自有子。兩手母指自然出乳。一指飲男。一指飲女。乳入子腹譬如清水摩尼之珠內外明徹。道士號兒。名為離車子(梁言皮薄亦言同皮)道士養此二子極為辛苦。旦入聚落乞食。兼為二子日晏方還。是時牧牛人。見道士為此二子辛苦如是。謂言。大德。出家人正應行道。何為二子妨廢道業。可收乞我我等為養活。道士言善哉。是牧牛人各還到家。明日與諸同伴平治道路。豎立幢幡散雜色花。鳴鼓來迎二子到道士處。白道士言。今此二子時可去矣。道士付囑。此二子者有大福德。不可度量。汝等善好料理。當以乳酪生熟酥五種而供養之。若此二子長大還自共匹對。覓好平博處所安立住止。可拜男為王女為夫人。牧牛人等受教而去。二子年至十六。以平博處縱廣一百由旬。中央起宅。以女嫁男。立為夫婦。后一產二兒一男一女。如是十
六過生。諸牧牛人見王子漸多。更開舍宅造諸園地。合三十二人宅舍。如是遂乃三過開廣。故名為毗舍離(出善見律毗婆沙第十卷)。
拘藍尼國王后悟法三
佛與千二百五十比丘。游拘藍尼國美音精舍。足蹈門閫天地震動。珠璣樂器不鼓自鳴。蠱毒隱伏吉瑞和清。境界人民靡不渴仰。王名優填。強[(一/正)*虎]侵克開納佞言耽荒女樂。置左右二后。容姿妙絕。左名照堂。憍傲讒嫉。右字詃容。常行仁愛。王珍其操每事私焉。詃容有老宿青衣。名曰度勝。恒行布香。減省而合集。飯佛及僧。佛為說法。盡心不忘。施訖還宮。持所布香。因此功德。本行所追香氣遠聞。斤兩倍香。詃容誥問。首減香錢。飯佛及僧。法深義妙非世所聞。詃容聞佛。心生歡喜。自念無因得聞正法。即報度勝。汝為我說。度勝啟曰。身賤口穢不敢便宣如來尊言。乞行詣佛受敕而還。便遣出宮。重告之曰。具受儀式。度勝末還。夫人與侍女側塞中庭。佛告度勝。汝還說法多有度者。說法之儀先施高座。度勝具宣聖旨。詃容欣悅。開笥出衣積為高座。承佛威神如應說法。夫人詃容及諸侍女疑解得道。度勝得總持。照堂妒責數譖非一。王不肯從。后又說之。王心乃惑。伺其齋時勸王奏樂。請召夫人。王便普召被命皆會。詃容持齋獨
【現代漢語翻譯】 現代漢語譯本 六過生。諸牧牛人見王子漸多，更加開闊舍宅，建造各種園地，合共三十二人擁有宅舍。這樣經過三次開闊擴充套件，所以名為毗舍離（Vaishali）（出自《善見律毗婆沙》第十卷）。
拘藍尼（Kurani）國王后悟法三
佛陀與一千二百五十位比丘，游化至拘藍尼國的美音精舍。佛陀的足踏入門檻時，天地震動，各種珠璣樂器無需敲擊便自行鳴響。蠱毒隱伏，吉祥瑞氣和諧清明，整個國境的人民無不渴望仰慕佛法。國王名為優填（Udayana），性格強悍，經常侵略克伐，聽信奸佞之言，沉迷於荒淫女樂。他設定了左右兩位王后，容貌姿色都非常美妙。左邊的王后名為照堂，性情驕傲，喜歡讒言嫉妒；右邊的王后名為詃容（Ksema），常常行仁愛之事。國王珍視她的品行，每件事都私下與她商議。詃容有一位老年的侍女，身穿青衣，名叫度勝（Dutas），經常節省自己的用度來佈施香，積攢起來供養佛陀和僧眾。佛陀為她說法，她盡心聽聞，從不忘記。佈施完畢回到宮中，她拿著所佈施的香，因為這個功德，原本所用的香氣遠播，斤兩也增加了一倍。詃容詢問原因，得知是因為節省香錢，供養佛陀和僧眾，聽聞了深奧微妙的佛法，這是世間罕見的。詃容聽聞佛陀的名號，心中生起歡喜，心想自己沒有機會聽聞正法。於是告訴度勝，請她為自己說法。度勝稟告說，自己身份卑賤，口齒污穢，不敢隨意宣講如來的尊貴教言，請求前往佛陀處接受敕令后再回來。於是被允許出宮，詃容再三叮囑她，要完整地領受佛陀的教儀。度勝尚未返回，夫人與侍女們便在側門中庭等候。佛陀告訴度勝，你回去說法，會有很多人因此得度。說法的儀軌是先設定高座。度勝完整地宣說了佛陀的旨意，詃容欣喜悅服，打開箱子拿出衣服堆積成高座。憑藉佛陀的威神之力，如儀說法。夫人詃容及各位侍女疑慮消除，證得道果。度勝獲得總持。照堂嫉妒責備，多次進讒言，但國王不聽從。後來又再次進言，國王的心開始動搖。趁著詃容持齋的時候，勸說國王奏樂，並請召夫人。國王於是普召眾人，被召者都來了，只有詃容持齋，獨自一人沒有來。
【English Translation】 English version Having been born six times. The cowherds, seeing the princes increasing in number, further expanded their residences and built various gardens, totaling thirty-two people with residences. Thus, after three expansions, it was named Vaishali (from the Vinaya-vibhasa, volume 10).
King Kurani's Queen Enlightened by the Dharma (Part 3)
The Buddha, with twelve hundred and fifty Bhikkhus, was traveling in the country of Kurani, staying at the Jetavana Vihara. When the Buddha's foot stepped over the threshold, the earth shook, and the jeweled musical instruments played without being struck. Hidden poisons were subdued, and auspicious omens were harmonious and clear. The people of the entire realm yearned for the Dharma. The king, named Udayana, was fierce and often invaded and conquered others, listened to flattering words, and indulged in sensual pleasures. He had two queens, one on the left and one on the right, both of whom were exceptionally beautiful. The queen on the left was named Zhao Tang, who was arrogant and jealous. The queen on the right was named Ksema, who always practiced loving-kindness. The king cherished her conduct and consulted her privately on everything. Ksema had an old servant woman named Dutas, who wore blue clothes. She regularly saved her own expenses to offer incense, accumulating it to make offerings to the Buddha and the Sangha. The Buddha taught her the Dharma, and she listened attentively, never forgetting it. After making offerings, she returned to the palace, carrying the incense she had offered. Because of this merit, the fragrance of the incense spread far and wide, and its weight doubled. Ksema asked the reason, and learned that it was because she had saved money on incense to make offerings to the Buddha and the Sangha, and had heard the profound and subtle Dharma, which was rare in the world. Hearing the name of the Buddha, Ksema's heart filled with joy, and she thought that she had no opportunity to hear the true Dharma. So she told Dutas to teach her the Dharma. Dutas replied that she was of low status and her speech was impure, and she dared not casually proclaim the Buddha's noble teachings, requesting to go to the Buddha to receive instructions before returning. So she was allowed to leave the palace, and Ksema repeatedly instructed her to fully receive the Buddha's teachings. Before Dutas returned, the queen and her maids waited in the side courtyard. The Buddha told Dutas, 'When you return to teach the Dharma, many people will be liberated because of it. The ritual for teaching the Dharma is to first set up a high seat.' Dutas fully proclaimed the Buddha's instructions, and Ksema was delighted, opening a box and piling up clothes to make a high seat. Relying on the Buddha's power, she taught the Dharma according to the ritual. Queen Ksema and her maids dispelled their doubts and attained the path. Dutas attained Dharani. Zhao Tang was jealous and blamed her, repeatedly slandering her, but the king did not listen. Later, she spoke again, and the king's heart began to waver. Taking advantage of Ksema's fasting, she persuaded the king to play music and invite the queen. So the king summoned everyone, and those who were summoned came, but Ksema was fasting and did not come alone.
不應命。反覆三召執節不移。王怒隆盛縛曳殿前。將欲射殺。詃容寸心歸佛。王自射兩箭皆還自向。王怖而解之。問曰。汝有何術乃致是耶。對曰。唯事如來歸命三尊。朝奉佛齋過中不食。加行八事莊嚴不近。必是世尊哀愍若茲。王曰。善哉。豈可言也。當詣精舍奉覲世尊。會有敵國興兵入界。王自出征顧命梵志。名曰吉星。權領國政。照堂喜曰。吾父領正殺子必矣。女與父謀遂燒殺詃容及諸侍女。詐言失火謂可掩塞。事後發露。王大恚之。遠徙吉星捐于界外。照堂等輩幽之地窟。摧逐邪道。廣闡佛化(出中本起經)。
末利夫人持齋四
佛在舍衛國。國王群臣莫不歸仰。時有賈客。名曰波利。與五百賈人入海求寶。時海神出揈水。問波利言。海水為多。揈水為多。波利答言。揈水為多。海水雖多不能救飢渴之人。揈水雖少能濟渴乏之命。世世受福不可訾計。海神歡喜。即脫身上八種香瓔。挍以七寶以上波利。波利還國。持此香瓔上波斯匿王。王甚珍奇。即列諸夫人。若最好者以香瓔與之。六萬夫人盡嚴束而出。王問。末利夫人何以不出。侍人答言。今十五日持佛法齋素服不嚴。王曰。如今持齋應違王命乎。如是三反。末利夫人素服而出。在眾人中明如日月倍好於常。王意竦然加敬問曰。有何道德炳然有
【現代漢語翻譯】 現代漢語譯本： 不應允國王的命令。儘管國王反覆三次召見，他仍堅持自己的信仰不動搖。國王勃然大怒，命人將他綁縛並拖到殿前，準備射殺他。詃容（人名）一心歸向佛陀。國王親自射出兩箭，箭卻都返回射向自己。國王感到恐懼，便解開了他的束縛，問道：『你有什麼法術，竟能如此？』他回答說：『我只是事奉如來，歸命三寶，每日早晨供奉佛，過午不食，嚴守八事莊嚴，不近女色。必定是世尊慈悲憐憫我，才能如此。』國王說：『好啊，真是不可思議！』於是決定前往精舍拜見世尊。恰逢此時，敵國興兵入侵邊境，國王親自出征，臨行前命令一位名叫吉星（人名）的婆羅門暫時代理國政。照堂（人名）高興地說：『我的父親代理國政，一定可以殺死詃容了。』於是，她與父親合謀，燒死了詃容和他的侍女們，謊稱是失火，想要掩蓋真相。但事情最終敗露，國王非常憤怒，將吉星流放到邊境之外，將照堂等人囚禁在地牢里，摧毀邪道，廣泛弘揚佛法（出自《中本起經》）。
末利夫人持齋四
佛陀在舍衛國（Śrāvastī）。國王和大臣們沒有不歸依仰慕佛陀的。當時有一位商人，名叫波利（波利），與五百位商人一起入海尋寶。這時，海神出現，用手掬起海水，問波利說：『海水多，還是我掬起的水多？』波利回答說：『您掬起的水多。海水雖然多，卻不能救助飢渴之人；您掬起的水雖然少，卻能救濟乾渴的生命，世世代代都能獲得不可估量的福報。』海神聽了非常高興，立刻脫下身上用七寶裝飾的八種香瓔，贈送給波利。波利回到國都，將這些香瓔獻給波斯匿王（Prasenajit）。國王覺得非常珍奇，便讓所有的夫人都出來，將香瓔贈給其中最美貌的人。六萬夫人都精心打扮后出來。國王問道：『末利夫人（Mallikā）為什麼不出來？』侍從回答說：『今天是十五日，末利夫人持佛法齋戒，穿著樸素，沒有盛裝打扮。』國王說：『如今持齋，難道就可以違抗我的命令嗎？』如此說了三次，末利夫人穿著樸素的衣服走了出來，在眾人之中，光彩照人，勝過往常。國王肅然起敬，問道：『你有什麼道德，如此光彩照人？』
【English Translation】 English version: He did not comply with the king's command. Despite the king's repeated summonses, he remained steadfast in his faith. The king, in a fit of rage, had him bound and dragged before the palace, intending to have him shot. Jianshi (name) wholeheartedly turned to the Buddha. The king himself shot two arrows, but both returned and pointed back at him. The king, frightened, released him and asked, 'What magic do you possess that allows this to happen?' He replied, 'I merely serve the Tathagata, take refuge in the Three Jewels, offer food to the Buddha in the morning, abstain from eating after noon, and diligently practice the eight precepts, avoiding intimacy with women. It must be the compassion of the World-Honored One that protects me in this way.' The king said, 'Excellent! It is truly inconceivable!' He then decided to visit the monastery to pay homage to the World-Honored One. At that time, an enemy state invaded the border, and the king personally led the troops to battle. Before departing, he appointed a Brahmin named Jixing (name) to temporarily administer the kingdom. Zhaotang (name) rejoiced and said, 'With my father in charge, he will surely kill Jianshi.' So, she conspired with her father to burn Jianshi and his attendants to death, falsely claiming it was an accidental fire to cover up the truth. However, the truth eventually came to light. The king was furious and exiled Jixing beyond the border, imprisoning Zhaotang and her accomplices in a dungeon, destroying heretical paths, and widely propagating the Buddha's teachings (from the Zhong Ben Qi Jing).
Mallikā's Observance of the Four Precepts
The Buddha was in Śrāvastī. The king and ministers all revered and admired the Buddha. At that time, there was a merchant named Boli (name), who went to sea with five hundred merchants to seek treasure. Then, the sea god appeared, scooping up water with his hand, and asked Boli, 'Is the seawater more, or the water I scoop up more?' Boli replied, 'The water you scoop up is more. Although the seawater is vast, it cannot save those who are hungry and thirsty; the water you scoop up, though little, can save the lives of those who are parched, and you will receive immeasurable blessings for generations to come.' The sea god was delighted and immediately took off the eight kinds of fragrant necklaces adorned with seven treasures from his body and gave them to Boli. Boli returned to the capital and presented these fragrant necklaces to King Prasenajit. The king found them very precious and ordered all the ladies to come out, intending to give the necklaces to the most beautiful among them. Sixty thousand ladies came out, adorned in their finest attire. The king asked, 'Why has Mallikā (name) not come out?' The attendants replied, 'Today is the fifteenth day, and Mallikā is observing the Buddhist precepts, wearing simple clothes and not dressing up.' The king said, 'Does observing precepts now mean disobeying my orders?' After saying this three times, Mallikā came out in simple clothes, shining brighter than usual among the crowd. The king, filled with respect, asked, 'What virtues do you possess that make you so radiant?'
異。夫人白王。自念少福稟斯女形。情態垢穢日夜山積。人命促短懼墜三塗。是以月日奉佛法齋。割愛從道世世蒙福。王聞歡喜。便以香瓔與之。夫人辭曰。我今持齋不應著此。可與餘人。王曰。我本發意欲與勝者。卿今最勝。又奉法齋道志殊高。是以相與。若卿不受吾將安置。夫人答言。大王勿憂。愿王屈意共到佛所。以此香瓔奉上世尊。並採聖訓累劫之福矣。王即許焉。即敕嚴駕往至佛所。白佛言。海神香瓔波利所上。六萬夫人莫不貪得。末利夫人與而不取。持佛法齋心無貪慾。謹以上佛。愿垂納受。世尊弟子執心難齊。直信如此豈有福乎。於是世尊為受香瓔。即說偈言。
多作寶華 結步搖綺 廣積德香 所生轉好 琦草芳華 不逆風熏 近道敷開 德人遍香 栴檀多香 青蓮芳花 雖曰是真 不如戒香 華香氣微 不可謂真 持戒之香 到天殊勝 戒具成就 行無放逸 定意度脫 長離魔道(出法句經第二卷)
優達那王妻學道生天五
槃提國王名優達。迦葉佛時出家修道。仰值釋迦皆得道跡。其國殷富人民熾盛。王有二萬夫人。第一夫人。字曰月明。容儀端正王甚愛敬。不過半歲夫人將終相現。王甚憂戚。月明問之。王言。汝壽將終。情愛別離是
【現代漢語翻譯】 現代漢語譯本 異。末利夫人（Mallika，國王的妻子）對優填王（Udayana，國王名）說：『我自認為少福，才有了這女子的形貌。情慾和污穢日夜堆積如山。人的壽命短暫，害怕墮入地獄、餓鬼、畜生三惡道。因此，我每月每日都奉行佛法齋戒，割捨對世俗的愛戀，追隨正道，希望世世代代都能蒙受福報。』國王聽了非常高興，便要把香瓔（一種裝飾品）送給她。末利夫人推辭說：『我現在持齋，不應該佩戴這些。可以送給其他人。』國王說：『我本來就打算送給最殊勝的人。你現在最為殊勝，又奉行佛法齋戒，道心志向非常高遠，所以才要送給你。如果你不接受，我將把它放在哪裡呢？』末利夫人回答說：『大王不必憂慮。希望大王能屈尊，一同前往佛陀那裡，將這香瓔供奉給世尊（Bhagavan，對佛的尊稱），並聽取聖訓，積累生生世世的福報。』國王立刻答應了。隨即命令準備車駕，前往佛陀的住所。 到了佛所，國王稟告佛陀說：『海神波利（Sea god，名字）所獻上的香瓔，我的六萬夫人都想得到，但末利夫人給了她卻不接受，她持佛法齋戒，心中沒有貪慾。現在我恭敬地將它獻給佛陀，希望您能接受。世尊的弟子們的心難以統一，像她這樣正直誠信，難道沒有福報嗎？』於是世尊接受了香瓔，並說了偈語： 『多作寶華，結步搖綺，廣積德香，所生轉好，琦草芳華，不逆風熏，近道敷開，德人遍香，栴檀多香，青蓮芳花，雖曰是真，不如戒香，華香氣微，不可謂真，持戒之香，到天殊勝，戒具成就，行無放逸，定意度脫，長離魔道。』（出自《法句經》第二卷） 優填王妻學道生天第五 槃提國王名叫優達（Udayana，國王名）。在迦葉佛（Kasyapa Buddha）時期出家修行，仰仗釋迦牟尼佛（Sakyamuni Buddha）都證得了道果。他的國家殷實富足，人民興盛繁榮。國王有兩萬夫人。第一夫人名叫月明（Moonlight，名字），容貌端莊美麗，國王非常喜愛和尊敬她。但不到半年，夫人將要去世的徵兆就顯現出來了。國王非常憂愁悲傷。月明夫人問他原因。國王說：『你的壽命將要終結，我們之間的情愛就要分離了，我為此感到悲傷。』
【English Translation】 English version Then Mallika (Mallika, the name of the queen), the queen, said to King Udayana (Udayana, the name of the king): 'I consider myself to have little merit, which is why I have this female form. Desires and defilements accumulate like mountains day and night. Human life is short, and I fear falling into the three evil realms of hell, hungry ghosts, and animals. Therefore, I observe the Buddhist precepts and fast every month and every day, relinquishing worldly love and following the right path, hoping to receive blessings generation after generation.' The king was very pleased to hear this and wanted to give her a garland of fragrant jewels (a type of ornament). Mallika declined, saying: 'I am observing the precepts and should not wear these. You can give them to someone else.' The king said: 'I originally intended to give them to the most excellent person. You are now the most excellent, and you also observe the Buddhist precepts and fast, with a very high aspiration for the path, so I want to give them to you. If you do not accept them, where shall I put them?' Mallika replied: 'Great King, do not worry. I hope that the Great King can condescend to go to the Buddha together and offer this garland of fragrant jewels to the Bhagavan (Bhagavan, a respectful title for the Buddha), and listen to the sacred teachings, accumulating blessings for lifetimes to come.' The king immediately agreed. He then ordered the carriage to be prepared and went to the Buddha's residence. Upon arriving at the Buddha's place, the king reported to the Buddha: 'The garland of fragrant jewels offered by the sea god (Sea god, name) named Pari, all my sixty thousand consorts wanted to obtain it, but Mallika did not accept it when it was given to her. She observes the Buddhist precepts and fasts, and her heart has no greed. Now I respectfully offer it to the Buddha, hoping that you will accept it. The minds of the Buddha's disciples are difficult to unify. Is there no merit in being so upright and trustworthy like her?' Then the World Honored One (Bhagavan) accepted the garland of fragrant jewels and spoke the following verse: 'Making many precious flowers, tying them into ornaments, broadly accumulating the fragrance of virtue, one's next life will be better. Rare grasses and fragrant flowers, do not smell against the wind, blooming near the path, virtuous people spread fragrance everywhere. Sandalwood is very fragrant, blue lotus flowers are fragrant, although they are said to be true, they are not as good as the fragrance of precepts. The fragrance of flowers is faint, it cannot be called true, the fragrance of upholding the precepts, reaches the heavens and is supremely excellent. Accomplishing the precepts, acting without negligence, with a concentrated mind, one is liberated, forever departing from the path of demons.' (From the second volume of the Dharmapada) Fifth: Udayana's Wife Learning the Path and Being Reborn in Heaven The king of Pandi was named Udayana (Udayana, the name of the king). During the time of Kasyapa Buddha (Kasyapa Buddha), he left home to cultivate the path, and relying on Sakyamuni Buddha (Sakyamuni Buddha), he attained the fruits of the path. His country was prosperous and wealthy, and the people were thriving. The king had twenty thousand consorts. The first consort was named Moonlight (Moonlight, name), and her appearance was dignified and beautiful. The king loved and respected her very much. But in less than half a year, signs that the queen was about to die appeared. The king was very worried and sad. Queen Moonlight asked him the reason. The king said: 'Your life is about to end, and our love will be separated, which is why I feel sad.'
故愁耳。月明答言。夫生有死。自世之常。何獨憂耶。若隆顧念但放出家。王聽入道。汝若出家設未成道必生天上。若生天上還至我所。聽汝出家。月明即許其誓。喚比丘尼。即舍五欲。多來問訊恭敬供養妨其道業。是故遊行諸國。從出家日數滿六月。持戒清凈厭患世間。得阿那含道。終一聚落即生色天。觀昔因緣于王有約。欲赴本誓。觀王沒於五欲𢤱戾難化。直爾而往無以感發。宜以恐逼爾乃降伏。便自變身作大羅剎。衣毛振豎執五尺刀。因王夜臥去之不遠懸在空中。王甚大怖。即語王言。汝雖士眾千萬。今唯屬我不得自在。死時已至何緣自濟。王即報言。我無因緣惟持本所作善。修心清凈死生善處。天言。此最可恃更無餘理。王便問言。汝是何神使我怖畏。天答。我是月明夫人。王放出家思惟離欲生色天上。今來赴約。王言。汝雖說此我猶不信。復汝本形爾乃可信。天即變為昔形。衣裳服飾如本而立。王欲心發即趣欲捉。月明即升虛空為王說法曰。此身無常彈指叵保。譬如朝露日出則滅。不惟無常貪著我身。王不見。盛年華色老所吞滅。諸根朽邁。目視不明。耳聽不聰。形敗腐朽無所復堪。譬如釀酒戾取淳味糟無所直。是身既老無所貪樂。唯有死在。身既生死無常與俱。王不見。胎夭幼壯皆死。是身危脆死賊常隨
。身心火然但是眾苦。心有三毒身有寒熱飢渴。而不生厭貪著我身。宮人伎女華色五欲。國財妻子悉非我有。死去之時無一隨者。身尚自棄何況余物。迷沒五欲迴流生死莫知出路。王是智人何不厭離出家求道。王善心生許其出家。月明重化之曰。吾當出家求于妙法受而修行日夕精進翹勤勿懈。說此語已忽然不現。王即禪位太子。舍離五欲。投迦旃延出家為道。時人以其舍重榮利。求正真道。臣吏人民多來供養恭敬問訊方修道業。於是遊行至摩竭國。佛為說法得阿羅漢道。執持瓦缽入王舍城。乞得宿飯還林坐食。洴沙王出遊詣林。問訊曰。汝本為王出入榮從。今作乞兒獨行丐食。豈可樂耶。汝還罷道分半國治。道人答言。我大國王聚落甚多。今復何緣舍大就小非我所宜。洴沙王曰。汝本食以上味盛以寶器。今執瓦缽乞殘宿食不亦難乎。汝本為王勇士侍衛。今日單獨豈不恐耶。本在深宮妃妓妙色盈悅耳目。坐以寶床敷以細縟。今日獨宿林野臥坐唯草豈不苦哉。答曰。我今知足無所貪樂。洴沙王曰。卿今可憐。答言。卿是可憐非是我也。所以者何。卿五欲所纏恩愛所驅不得自在。我今快樂心無掛礙。瓶沙聞已即便還去(出雜藏經)。
國王大夫人與一賢者共王造寺六
昔有一人。見浮圖寺。意欲作之。而錢帛不
【現代漢語翻譯】 現代漢語譯本：身心如被火焰燃燒般痛苦，心中充滿貪嗔癡三毒，身體遭受寒冷、炎熱、飢餓、乾渴的折磨，卻不因此感到厭倦，反而貪戀執著于這個身體。宮女、歌伎、美色等五欲享受，以及國家的財富、妻子兒女，都不是我真正擁有的。死亡來臨之時，沒有一樣東西可以隨我而去。連這個身體尚且要被捨棄，更何況其他外物呢？沉迷於五欲之中，在生死輪迴中漂流，不知出路在何方。大王您是位有智慧的人，為何不厭棄這些，出家尋求真理呢？大王心生善念，答應他出家。月明菩薩再次顯化，說道：『我應當出家，尋求微妙的佛法，接受並修行，日夜精進，勤勉不懈。』說完這些話，忽然消失不見。國王立刻將王位禪讓給太子，捨棄五欲，投奔迦旃延（Kātyāyana，佛陀十大弟子之一，以論議第一著稱）出家修行。當時的人們因為他捨棄了尊貴的榮華富貴，尋求真正的解脫之道，許多臣子百姓都來供養、恭敬、問候，幫助他修行。於是到達摩竭陀國（Magadha，古印度十六雄國之一），佛陀為他說法，他證得了阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）的果位。手持瓦缽，進入王舍城（Rājagṛha，古印度摩揭陀國的首都）乞食，得到剩飯後回到林中坐著食用。頻婆娑羅王（Bimbisāra，古印度摩揭陀國國王，佛教的護法）出遊來到林中，問候他說：『您原本是國王，出入都有隨從護衛，現在卻做乞丐，獨自乞討食物，難道很快樂嗎？您還是放棄修行，我分一半國土給您治理。』道人回答說：『我的大國王聚落非常多，現在又為何要捨棄大的而就小的呢？這不適合我。』頻婆娑羅王說：『您原本吃的是美味佳餚，盛在珍貴的器皿中，現在卻拿著瓦缽乞討剩下的飯食，這難道不難嗎？您原本是國王，有勇士侍衛，今天卻獨自一人，難道不害怕嗎？以前住在深宮，妃嬪歌伎的美妙姿色充滿耳目，坐的是寶床，鋪的是細軟的絲綢，今天卻獨自睡在林野，臥坐的只有草，難道不苦嗎？』道人回答說：『我現在知足，沒有什麼貪求和享樂。』頻婆娑羅王說：『您現在真可憐。』道人說：『您才是可憐，不是我。為什麼呢？您被五欲所纏繞，被恩愛所驅使，不得自在。我現在快樂，心中沒有掛礙。』頻婆娑羅王聽了之後，就回去了（出自《雜藏經》）。 國王大夫人與一位賢者共同為國王建造寺廟六 過去有一個人，看到浮屠寺（Stupa Temple，佛塔寺廟），想要建造一座，但是錢財不夠。
【English Translation】 English version: The body and mind are burning with suffering. The mind is filled with the three poisons of greed, anger, and ignorance. The body suffers from cold, heat, hunger, and thirst. Yet, one does not feel厭倦(yànjuàn, weary) and instead clings to this body. The pleasures of the five desires – palace women, entertainers, beautiful sights – as well as the wealth of the kingdom, wife, and children, are not truly mine. At the time of death, nothing can follow me. Even this body will be abandoned, let alone other external things. Deluded by the five desires, drifting in the cycle of birth and death, one does not know the way out. O King, you are a wise person, why not renounce these and leave home to seek the truth? The King, with a good heart, agreed to his leaving home. 月明(Yuè Míng, Moon Bright) Bodhisattva manifested again and said, 'I shall leave home to seek the wonderful Dharma, receive it, and practice it, diligently and tirelessly day and night.' Having said these words, he suddenly disappeared. The King immediately abdicated the throne to the crown prince, renounced the five desires, and sought out Kātyāyana (Kātyāyana, one of the ten great disciples of the Buddha, known for his skill in debate) to leave home and practice the Way. At that time, people, because he had abandoned noble glory and profit to seek the true path of liberation, many ministers and people came to offer support, respect, and greetings, helping him in his practice. Thereupon, he arrived at Magadha (Magadha, one of the sixteen ancient Indian kingdoms). The Buddha preached the Dharma to him, and he attained the state of Arhat (Arhat, a saint who has extinguished all afflictions and attained liberation). Holding an earthen bowl, he entered Rājagṛha (Rājagṛha, the capital of the ancient Indian kingdom of Magadha) to beg for food, and after obtaining leftover food, he returned to the forest to sit and eat. King Bimbisāra (Bimbisāra, King of Magadha in ancient India, a protector of Buddhism) went out for a stroll and came to the forest, greeting him and saying, 'You were originally a king, with attendants accompanying you wherever you went. Now you are a beggar, begging for food alone. Is this enjoyable? You should give up your practice, and I will divide half of the kingdom for you to govern.' The ascetic replied, 'My great kingdom has many villages. Why should I abandon the great for the small? This is not suitable for me.' King Bimbisāra said, 'You originally ate delicious delicacies, served in precious vessels. Now you hold an earthen bowl and beg for leftover food. Is this not difficult? You were originally a king, with brave warriors as guards. Today you are alone. Are you not afraid? Previously, you lived in a deep palace, with the beautiful sights of concubines and entertainers filling your eyes and ears. You sat on a jeweled bed, covered with fine silk. Today you sleep alone in the wilderness, lying and sitting only on grass. Is this not bitter?' The ascetic replied, 'I am now content, without any greed or enjoyment.' King Bimbisāra said, 'You are now pitiable.' The ascetic said, 'You are pitiable, not I. Why? You are entangled by the five desires, driven by love and affection, unable to be free. I am now happy, with no attachments in my heart.' King Bimbisāra, having heard this, then returned (from the Miscellaneous Treasures Sutra). The King's Great Consort and a Wise Man Together Build a Temple for the King Six In the past, there was a person who saw a Stupa Temple (Stupa Temple, a Buddhist pagoda temple) and wanted to build one, but he did not have enough money.
足。發願入海益得金寶。我當作寺國中第一。得金銀還復熟思惟。誰能同意共作寺者。國王常言。我欲作寺塔。今初未作。當珠寶瑛貢上于王。王得歡喜問。何處得此。賢者言。我願作寺不辦獨作。入海得寶當作寺。今安隱還是我一利。至得金寶是我二利。意不貪著興立寺舍是我三利。我猗三利功德今欲作寺。唯無人力功夫。故以聞王。王言。我亦有三利。欲作寺塔身得作王為人中上是我一利。豐饒財寶人兵是我二利。四方皆伏是我三利。當與卿共作寺。王呼五百夫人以珠與之。五百夫人皆自莊飾各欲得珠。唯大夫人獨不裝梳。王問何故。答亦有三利。故得作王夫人。一宮所敬是我一利。生男為太子是我二利。常樂經道欲作佛圖寺是我三利。王言善哉。以珠與之。大夫人以百千兩金助王立寺。王與國中賢者作寺廣千步。皆以金銀刻鏤。王言。唯我三人有此福。我國中人不蒙此耶。遣使街里宣令。誰能多有善意得福無量。有貧窮女唯一小屋乞丐衣食。聞之自責。宿不佈施今致困窮。解身布裙向中擲與使者以裙助王。我形裸露無衣可出。王聞驚怪乃有是善心。即敕將來。使者曰。此女人無衣可著。王敕五百夫人。各取一領衣與之。速往迎取。王即見之拜為第二夫人。令教授宮中(出十卷譬喻經第四卷)。
經律異相
【現代漢語翻譯】 現代漢語譯本 足夠了。發願下海獲得了更多的金銀珠寶。我應當建造全國第一的寺廟。得到金銀后又反覆思量，誰能同意與我一同建造寺廟呢？國王常常說，我想要建造寺廟和佛塔，但至今尚未開始。我將這些珠寶獻給國王。國王得到后非常高興，問道：『你從哪裡得到這些？』賢者回答說：『我發願建造寺廟，但獨自無法完成。下海得到珠寶用來建造寺廟。現在我平安歸來，這是我的第一重利益；得到金銀珠寶，這是我的第二重利益；心中不貪戀這些財物，而是用來興建寺廟，這是我的第三重利益。我依靠這三重利益的功德，現在想要建造寺廟。只是缺少人力和工匠，所以稟告大王。』國王說：『我也有三重利益。想要建造寺廟和佛塔，能夠以國王之身為人中之上，這是我的第一重利益；擁有豐饒的財寶和兵力，這是我的第二重利益；四方都臣服於我，這是我的第三重利益。我應當與你一同建造寺廟。』國王召來五百位夫人，將珠寶賜予她們。五百位夫人都各自打扮，想要得到珠寶。只有大夫人沒有梳妝打扮。國王問她為什麼。她回答說：『我也有三重利益。能夠成為國王的夫人，受到宮中所有人的尊敬，這是我的第一重利益；生下兒子成為太子，這是我的第二重利益；常常喜愛佛經和佛道，想要建造佛圖寺（Buddha image temple），這是我的第三重利益。』國王說：『好啊。』將珠寶賜予了她。大夫人用百千兩黃金幫助國王建造寺廟。國王與國內的賢者一同建造寺廟，佔地一千步，全部用金銀雕刻裝飾。國王說：『只有我們三人有這樣的福報，難道我國中的百姓不能蒙受這份福報嗎？』於是派遣使者到街上宣告：『誰能多行善事，就能得到無量的福報。』有一個貧窮的女子，只有一間小屋，靠乞討為生。聽到這件事後，她責備自己說：『過去不肯佈施，現在才導致如此困窮。』於是解下身上僅有的布裙，扔給使者，說用這條裙子幫助國王。『我赤身**，沒有衣服可以出門。』國王聽到后非常驚訝，竟然有如此善心之人。立即下令將她帶來。使者說：『這個女人沒有衣服可以穿。』國王命令五百位夫人，各自取出一件衣服給她，迅速去迎接她。國王見到她后，拜她為第二夫人，讓她在宮中教授佛法。（出自《十卷譬喻經》第四卷）。 《經律異相》
【English Translation】 English version It is enough. I vowed to go to sea and gain more gold and jewels. I shall build the finest temple in the kingdom. After obtaining the gold and silver, I pondered again and again, who would agree to build the temple with me? The king often said, 'I want to build temples and pagodas, but I have not yet started.' I will offer these jewels to the king. The king was very pleased and asked, 'Where did you get these?' The wise man replied, 'I vowed to build a temple, but I cannot do it alone. I went to sea to get jewels to build the temple. Now I have returned safely, which is my first benefit; obtaining gold and jewels is my second benefit; not being greedy for these riches, but using them to build temples, is my third benefit. I rely on the merit of these three benefits, and now I want to build a temple. I only lack manpower and craftsmen, so I report to the king.' The king said, 'I also have three benefits. I want to build temples and pagodas, and to be the best among men as a king, which is my first benefit; having abundant wealth and soldiers is my second benefit; all directions submit to me is my third benefit. I shall build the temple with you.' The king summoned five hundred consorts and gave them jewels. The five hundred consorts all dressed up, wanting to get the jewels. Only the chief consort did not dress up. The king asked her why. She replied, 'I also have three benefits. Being the king's consort, respected by everyone in the palace, is my first benefit; giving birth to a son to be the crown prince is my second benefit; always delighting in the scriptures and the Buddha's path, wanting to build a Buddha image temple (Buddha image temple), is my third benefit.' The king said, 'Good.' He gave her the jewels. The chief consort used hundreds of thousands of taels of gold to help the king build the temple. The king and the wise men of the country built a temple that was a thousand paces wide, all carved and decorated with gold and silver. The king said, 'Only the three of us have this blessing, can't the people of our country receive this blessing?' So he sent messengers to the streets to announce: 'Whoever can do more good deeds will receive immeasurable blessings.' There was a poor woman who had only a small house and lived by begging. After hearing this, she blamed herself, 'I did not give alms in the past, which is why I am so poor now.' So she took off her only cloth skirt and threw it to the messenger, saying that she would use this skirt to help the king. 'I am naked and have no clothes to go out.' The king was very surprised to hear that there was such a kind-hearted person. He immediately ordered her to be brought in. The messenger said, 'This woman has no clothes to wear.' The king ordered five hundred consorts to each take a piece of clothing and give it to her, and quickly go to meet her. After the king saw her, he worshiped her as the second consort and asked her to teach the Dharma in the palace. (From the fourth volume of the Ten Parable Sutra). Differences between Sutras and Vinaya
卷第三十 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第三十一(行菩薩道長上諸國太子部上)
梁沙門僧旻寶唱等集乾陀尸利國王太子投身餓虎遺骨起塔一曇摩紺為法燒身火坑變為花池二忍辱為父殺身三智止以血肉施病比丘四月光破身出血髓以救病人五須闡提割肉供父母命六須大拏好施為與人白象詰擯山中七祇域為㮈女所生舍國為醫八
乾陀尸利國王太子投身餓虎遺骨起塔一
乾陀尸利國王太子。不好榮華棲遁山澤。時深谷底有一餓虎。新產七子遇天降雪。虎母抱子已經三日不得求食。懼子凍死守餓護子雪落不息。母子飢困喪命不久。母既饑逼還欲啖子。時諸仙曰。誰能捨身救濟此者。太子曰。善哉吾愿果矣。往到崖頭下向望視。見虎母抱子為雪所覆生大悲心。立住山頭寂然入定。即逮清凈無生法忍。觀見過去無數劫事未來亦爾。即還白師及五百同學。吾今捨身愿各隨喜。師曰學道日淺知見未廣。何忽自發舍所愛身。太子答曰。吾昔有愿應舍千身。前已曾舍九百九十九身。今日所舍足滿千身是故舍耳。愿師隨喜。師曰。卿志願高妙必先得道勿復見遺。太子辭師而去。師與五百神仙啼泣滿目送太子到山崖頭。時日有富蘭長者。將從男女五百人赍供上山。見太子捨身悲
【現代漢語翻譯】 現代漢語譯本
卷第三十 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第三十一(行菩薩道長上諸國太子部上)
梁朝沙門僧旻、寶唱等編輯：乾陀尸利（Gandhashri）國王太子投身喂餓虎，遺骨起塔；一、曇摩紺（Dhammakana）為求佛法燒身，火坑變為花池；二、忍辱仙人為救父殺身；三、智者割血肉施予生病比丘；四、月光王破身出血髓以救病人；五、須闡提（Sudatta）割肉供養父母；六、須大拏（Sudana）喜好佈施，將白象贈與他人而被驅逐至山中；七、祇域（Jivaka）因㮈女（Nati）所生而捨棄國家為醫；八。
乾陀尸利國王太子投身餓虎，遺骨起塔一
乾陀尸利國王太子，不喜歡榮華富貴，隱居於山林沼澤。當時，深谷底部有一隻餓虎，剛生下七隻小虎，又遇到天降大雪。虎媽媽抱著小虎已經三天沒有找到食物，擔心小虎們被凍死，忍著飢餓守護著它們，雪不停地下著。母虎和小虎們飢寒交迫，生命危在旦夕。母虎飢餓難耐，甚至想要吃掉自己的孩子。這時，眾仙人說：『誰能捨身救濟它們呢？』太子說：『太好了，我的願望可以實現了。』於是走到懸崖邊向下望去，看見虎媽媽抱著小虎被雪覆蓋著，生起極大的悲憫之心。他站在山頭，寂靜地進入禪定，立即證得清凈無生法忍。他觀看到過去無數劫的事情，未來也是如此。隨即回去告訴他的老師和五百位同學：『我現在要捨身，希望各位隨喜。』老師說：『你學道時間尚短，見識還不廣博，為何突然要捨棄你所珍愛的身體？』太子回答說：『我過去曾發願要捨棄千身，之前已經捨棄了九百九十九身，今天所捨棄的正好圓滿千身，所以要捨棄。希望老師隨喜。』老師說：『你的志願高尚而玄妙，必定能先得道，不要忘記我們啊。』太子告別老師離去。老師和五百位神仙哭泣著，滿眼淚水地送太子到山崖邊。當時，有位名叫富蘭（Purana）的長者，帶領著五百名男女帶著供品上山，看見太子要捨身，非常悲傷。
【English Translation】 English version
Volume 30 Tripitaka Volume 53, No. 2121, Sutra and Vinaya Differences
Sutra and Vinaya Differences, Volume 31 (On the Section of Bodhisattva Practice, Elders, Princes of Various Kingdoms)
Compiled by the monks Sengmin and Baochang of the Liang Dynasty: The Crown Prince of King Gandhashri (乾陀尸利) throws himself to a hungry tigress, a stupa is built over his remains; 1. Dhammakana (曇摩紺) burns himself for the Dharma, the pit of fire turns into a pool of flowers; 2. The Sage of Patience sacrifices himself to save his father; 3. A wise man cuts his flesh and blood to give to a sick monk; 4. King Moonlight breaks his body to give blood and marrow to save the sick; 5. Sudatta (須闡提) cuts his flesh to feed his parents; 6. Sudana (須大拏) loves giving alms, gives away the white elephant and is banished to the mountains; 7. Jivaka (祇域) abandons his kingdom to become a doctor because he was born to Nati (㮈女); 8.
The Crown Prince of King Gandhashri throws himself to a hungry tigress, a stupa is built over his remains, part 1
The Crown Prince of King Gandhashri did not like glory and wealth, and lived in seclusion in the mountains and marshes. At that time, at the bottom of a deep valley, there was a hungry tigress who had just given birth to seven cubs, and it was snowing heavily. The tigress mother had been holding her cubs for three days without finding food, fearing that the cubs would freeze to death, she endured the hunger and guarded them, but the snow kept falling. The mother tiger and her cubs were starving and freezing, and their lives were in danger. The mother tiger was so hungry that she even wanted to eat her own children. At this time, the immortals said, 'Who can sacrifice himself to save them?' The prince said, 'Great, my wish can be fulfilled.' So he walked to the edge of the cliff and looked down, and saw the tigress mother holding her cubs covered in snow, and a great compassion arose in his heart. He stood on the top of the mountain, quietly entered samadhi, and immediately attained the pure non-origination forbearance. He saw the events of countless past kalpas, and the future would be the same. Then he went back and told his teacher and five hundred classmates, 'I am going to sacrifice myself now, I hope you will all rejoice.' The teacher said, 'You have been studying the Way for a short time, and your knowledge is not yet broad, why do you suddenly want to give up your beloved body?' The prince replied, 'I once vowed to give up a thousand bodies, and I have already given up nine hundred and ninety-nine bodies before, and today's sacrifice will complete the thousand bodies, so I will give it up. I hope the teacher will rejoice.' The teacher said, 'Your aspiration is noble and profound, you will surely attain the Way first, do not forget us.' The prince bid farewell to his teacher and left. The teacher and five hundred immortals wept, with tears in their eyes, and sent the prince to the edge of the cliff. At that time, there was an elder named Purana (富蘭), leading five hundred men and women carrying offerings up the mountain, and when they saw the prince about to sacrifice himself, they were very sad.
感涕哭。亦隨太子至山崖頭。太子在眾人前發大誓願。我今捨身救眾生命。所有功德速成菩提。得金剛身常樂我凈無為法身。未度者度未解者解未安者安。我今此身無常苦惱眾毒所集。此身不凈九孔盈流四大毒蛇之所咥螫。五拔刀賊追逐傷割。如此身者為無反覆甘膳美味及五欲樂供養。此身命終之後無善報恩。及墮地獄受無量苦。夫人身者唯應令苦不得與樂。又發誓言。今我以肉血救彼餓虎。余舍利骨。我父母后時必為起塔。令一切眾生身諸病苦宿罪因緣湯藥針灸不得差者。來我塔處至心供養。隨病輕重不過百日必得除愈。若實不虛者諸天降雨香華。應聲雨蔓陀羅華地皆振動。太子即解鹿皮衣以纏頭。自投身虎前。虎母得食菩薩肉。母子俱活。時崖頭諸人望見太子。為虎所啖骨肉狼籍。悲號大叫聲動山中。或有椎胸自撲宛轉臥地。或有禪思。或有叩頭懺悔。首陀會諸天及天帝釋四天王等。日月諸天數千萬眾。皆發無上菩提之心。作倡伎樂燒香散華供養太子。而唱是言。善哉摩訶薩埵。從是不久當坐道場。五百仙人皆發無上正真道意。神仙大師得無生忍。夫人遣餉。唯見衣裳傘蓋缽錫瓶罐在石室中。遍問仙人。十十五五相向啼泣。到大師所。唯見仙師以手支頰涕泣滿目呻吟而坐。周匝推問無肯應對。使者怖懼。即以飲食
【現代漢語翻譯】 現代漢語譯本 感動得哭泣。他們也跟隨太子到了山崖邊。太子在眾人面前發下大誓願：『我今天捨棄自身來救眾生的性命，愿所有功德迅速成就菩提，得到金剛不壞之身，常樂我凈的無為法身。未被度化的人，我來度化；未得解脫的人，我來解脫；未得安穩的人，我來安穩。我現在的這個身體，是無常、充滿苦惱、各種毒素聚集而成。這個身體是不潔凈的，九個孔竅不斷流出污穢，如同四大毒蛇不斷噬咬。又有五種拔刀的賊人追逐傷害。這樣的身體，不值得用美味佳餚和五欲之樂來供養。這個身體死亡之後，不會有好的報恩，反而會墮入地獄遭受無量的痛苦。所以，對待這個身體，只應該讓它受苦，不應該讓它享樂。』 太子又發誓言：『現在我用肉和血來救這些飢餓的老虎，剩下的舍利骨，我的父母將來一定會為我建造佛塔。讓一切眾生身上所患的各種疾病痛苦，以及宿世罪業因緣所導致的，用湯藥鍼灸都無法治癒的疾病，來到我的佛塔處，至誠供養，無論病情輕重，不超過一百天，必定能夠痊癒。』如果這些誓言真實不虛，那麼諸天就降下香花。話音剛落，就下起了蔓陀羅花，大地都震動起來。太子隨即解下鹿皮衣纏在頭上，自己投身到老虎面前。虎媽媽得到了菩薩的肉，母子都活了下來。 當時在山崖邊的人們，望見太子被老虎吞食，骨肉散落一地，悲傷地大聲哭喊，聲音震動山谷。有的人捶胸頓足，倒在地上打滾；有的人開始禪思；有的人叩頭懺悔。首陀會天（Suddhavasa，色界天之一）的諸天以及天帝釋（Indra，佛教的護法神）和四大天王（Four Heavenly Kings，佛教的護法神）等，還有日月諸天等數千萬眾，都發起了無上的菩提之心。他們演奏音樂，焚燒香，散播鮮花，供養太子，並且唱頌道：『太好了，摩訶薩埵（Mahasattva，大菩薩）！從今以後不久，您將坐在菩提道場。』五百仙人都發起了無上正真道意。神仙大師得到了無生法忍。 王夫人派人送食物來，只看見衣裳、傘蓋、缽、錫杖、瓶罐在石室中。使者四處詢問仙人，仙人們三三兩兩地相對哭泣。使者來到大師那裡，只見仙師用手托著臉頰，滿眼都是淚水地坐著。使者四處詢問，沒有人肯回答。使者感到害怕，於是就把飲食...
【English Translation】 English version Moved to tears, they also followed the prince to the cliff's edge. In front of everyone, the prince made a great vow: 'Today, I sacrifice my life to save all beings. May all merits quickly lead to Bodhi, attaining the indestructible Vajra body, the blissful, pure, and eternal unconditioned Dharma body. Those who are not yet liberated, I will liberate; those who are not yet enlightened, I will enlighten; those who are not yet at peace, I will bring peace. This body of mine is impermanent, full of suffering, and a collection of various poisons. This body is impure, with nine orifices constantly flowing with filth, like being bitten by four poisonous snakes. There are also five knife-wielding thieves chasing and wounding me. Such a body is not worthy of being nourished with delicious food and the pleasures of the five desires. After this body dies, there will be no good repayment, but instead, it will fall into hell and suffer immeasurable pain. Therefore, this body should only be made to suffer, not to enjoy pleasure.' The prince further vowed: 'Now I use my flesh and blood to save these hungry tigers. The remaining relics and bones, my parents will surely build a stupa for me in the future. Let all beings who suffer from various diseases and pains, and those caused by past karmic causes, which cannot be cured by medicine or acupuncture, come to my stupa and make sincere offerings. Regardless of the severity of the illness, it will surely be cured within a hundred days.' If these vows are true, may the heavens rain fragrant flowers. As soon as the words were spoken, Mandarava flowers rained down, and the earth shook. The prince then untied the deerskin garment and wrapped it around his head, throwing himself before the tigers. The tigress received the flesh of the Bodhisattva, and both mother and cub lived. At that time, the people at the cliff's edge saw the prince being devoured by the tigers, his bones and flesh scattered all over the ground. They cried out in sorrow, their voices shaking the valley. Some beat their chests and rolled on the ground; some began to meditate; some prostrated and repented. The Suddhavasa (Suddhavasa, Pure Abodes, a realm in Buddhist cosmology) gods, as well as Indra (Indra, King of the Gods in Buddhism) and the Four Heavenly Kings (Four Heavenly Kings, protectors of the world in Buddhism), and tens of millions of other gods, such as the sun and moon gods, all aroused the supreme Bodhi mind. They played music, burned incense, and scattered flowers, making offerings to the prince, and sang praises: 'Excellent, Mahasattva (Mahasattva, great being) ! From now on, you will soon sit at the Bodhi tree.' The five hundred immortals all aroused the supreme and true mind of enlightenment. The great immortal master attained the forbearance of non-birth. The queen sent people to deliver food, but they only saw clothes, umbrellas, bowls, tin staffs, and bottles in the stone chamber. The messengers asked the immortals everywhere, and the immortals wept in twos and threes. The messengers came to the master and saw him sitting with his hand supporting his cheek, his eyes full of tears. The messengers asked everywhere, but no one was willing to answer. The messengers were frightened, so they offered the food...
施諸仙士走還向夫人具說上事。夫人曰。禍哉吾子死矣。椎胸大叫奔走詣王。王聞迷悶。群臣諫王。太子在山。愿王小息。
王及夫人妃后婇女臣佐吏民奔走上山。長者富蘭逆來告王。太子昨日投身巖下以肉飯虎。今唯余骨狼籍在地共到尸處。王及夫人後妃婇女群臣吏民舉聲悲叫振動山谷。王與夫人伏子尸上心肝斷絕悶不識人。妃前扶頭理太子發曰。寧令我身碎如塵粉不令我夫奄忽如今。時群臣白王。太子佈施誓度群生。非無常殺鬼所侵奪也。及未臭爛宜設供養。即收骸骨出山谷口。于平坦地積栴檀香薪。及香蘇油用阇維之。收取捨利起七寶塔。時太子者我身是。父王者即今我父輸頭檀是。夫人者母摩耶是。后妃者今瞿夷是。阇維者阿難是。山上神仙大師者彌勒是(出菩薩投身飯餓虎經)。
曇摩紺為法燒身火坑變為花池二
昔閻浮提有王名梵天。王有太子字曇摩紺。深樂正法。帝釋化作婆羅門言。我能說法。太子接足禮敬請欲聞之。婆羅門言。我學積久。云何直欲便聞。若能不惜身命及於妻子。入大火坑以見供養者。吾乃與法。太子具如其言。作大火坑。王及夫人婇女。詣宮曉喻婆羅門。乞以國城妻子一為給使。莫令太子投此火中。婆羅門言。吾不相逼隨其意耳。但如此者我不為說。王宣令國內
【現代漢語翻譯】 現代漢語譯本：眾仙士返回，將此事詳細稟告夫人。夫人說：『我的兒子啊，你死了！』她捶胸頓足，大聲哭叫著奔向國王。國王聽聞后昏迷不醒。群臣勸諫國王說：『太子在山上，希望國王稍作休息。』 國王、夫人、妃嬪、宮女、臣佐、官吏和百姓都奔走上山。長者富蘭迎面而來，告訴國王說：『太子昨天投身於山崖之下，用自己的肉身餵養老虎。現在只剩下骨頭散落在地上。』大家一同來到太子屍體所在的地方。國王、夫人、后妃、宮女、群臣、官吏和百姓都放聲悲哭，哭聲震動山谷。國王和夫人伏在太子的屍體上，心肝寸斷，昏迷不醒。妃嬪上前扶起國王的頭，整理太子的頭髮，說：『寧願我的身體碎成塵粉，也不願我的丈夫就這樣突然離去。』當時，群臣稟告國王說：『太子發誓要佈施一切，普度眾生，不是被無常的殺鬼所侵奪。趁著屍體還沒有腐爛，應該設定供養。』於是，他們收拾太子的骸骨，從山谷口運出，在平坦的地上堆積起栴檀香木和香油，用以焚燒（阇維）。然後收取捨利，建造七寶塔。當時的那位太子就是現在的我。父王就是現在的我的父親輸頭檀（Suddhodana，凈飯王）。夫人就是我的母親摩耶（Maya，摩耶夫人）。后妃就是現在的瞿夷（Gotami，瞿曇彌）。負責焚燒（阇維）的是阿難（Ananda，阿難尊者）。山上的神仙大師就是彌勒（Maitreya，彌勒菩薩）。（出自《菩薩投身飯餓虎經》） 曇摩紺為法燒身，火坑變為花池二 過去在閻浮提（Jambudvipa，南贍部洲）有一位國王，名叫梵天（Brahma）。國王有一位太子，名叫曇摩紺（Dharmagupta）。他深深地喜愛正法。帝釋天（Indra，帝釋）化作一位婆羅門，說：『我能說法。』太子接足禮敬，請求聽聞。婆羅門說：『我學習積累了很久，怎麼能直接就想聽聞呢？如果能不惜身命以及妻子，進入大火坑來供養我，我才為你說法。』太子完全按照他的話去做，挖了一個大火坑。國王、夫人和宮女們來到宮中，曉之以理，請求婆羅門，願意用國城和妻子來作為僕役，不要讓太子投入火中。婆羅門說：『我沒有強迫他，隨他的意願罷了。但如果這樣，我就不為他說法。』國王向國內宣佈
【English Translation】 English version: The celestial beings returned and reported the matter in detail to the queen. The queen said, 'Alas, my son is dead!' She beat her chest, cried loudly, and ran towards the king. Upon hearing this, the king fainted. The ministers advised the king, 'The prince is on the mountain; may the king rest for a while.' The king, queen, consorts, palace women, ministers, officials, and people all rushed up the mountain. The elder Purna (富蘭) came to meet the king and said, 'Yesterday, the prince threw himself off the cliff to feed the tigers with his flesh. Now only his bones remain scattered on the ground.' They all arrived at the place where the prince's body was. The king, queen, consorts, palace women, ministers, officials, and people all cried out in sorrow, their cries shaking the mountains and valleys. The king and queen lay on the prince's body, their hearts broken, and they fainted. The consort stepped forward to hold the king's head and arrange the prince's hair, saying, 'I would rather my body be crushed into dust than for my husband to die so suddenly.' At that time, the ministers reported to the king, 'The prince vowed to give everything in charity and deliver all beings. He was not taken by the impermanent death demon. Before the body decays, we should make offerings.' So they collected the prince's bones and carried them out of the mountain valley. In a flat area, they piled up sandalwood and fragrant oil to cremate (Jha維) the body. Then they collected the relics and built a seven-jeweled stupa. The prince at that time is who I am now. The father king is my father Suddhodana (輸頭檀) now. The queen is my mother Maya (摩耶) now. The consort is Gotami (瞿夷) now. The one who performed the cremation (Jha維) is Ananda (阿難) now. The divine master on the mountain is Maitreya (彌勒) now. (From the Sutra of the Bodhisattva Offering His Body to Feed a Starving Tiger) Dharmagupta Burns His Body for the Dharma, the Pit of Fire Turns into a Pool of Flowers Two In the past, in Jambudvipa (閻浮提) there was a king named Brahma (梵天). The king had a prince named Dharmagupta (曇摩紺). He deeply loved the true Dharma. Indra (帝釋) transformed into a Brahmin and said, 'I can preach the Dharma.' The prince bowed at his feet and asked to hear it. The Brahmin said, 'I have been studying and accumulating for a long time. How can you expect to hear it directly? If you can sacrifice your life and your wife, and enter a great fire pit to make offerings to me, then I will preach the Dharma to you.' The prince did exactly as he said and dug a large fire pit. The king, queen, and palace women came to the palace and reasoned with the Brahmin, begging him to accept the kingdom and his wife as servants, and not to let the prince throw himself into the fire. The Brahmin said, 'I am not forcing him; it is his own will. But if it is like this, I will not preach the Dharma to him.' The king announced to the country
卻後七日太子燒身。若欲見者至日早來。合國貴賤一時皆集。求哀固請具說如前。太子語眾人言。我于久遠生死之中喪身無數。人中為貪更相斬害。天上壽盡失欲憂苦。地獄燒煮刀剝解割灰河劍樹痛徹心髓。餓鬼之中百毒鉆軀。畜生之報身供眾口食草負重。持此眾苦空生身命。未曾善心為法。今舍臭穢之形以求清勝。汝等云何欲見前卻。吾得佛道施汝五分法身。太子便立火坑上。婆羅門曰。
常行於慈心 除去恚害想 大悲愍眾生 矜傷為雨淚 修行大喜心 同己所得法 擁護以道意 乃應菩薩行
太子聞之便欲投火。時帝釋梵王為捉一手。而難之云。閻浮提內一切生類。賴太子恩莫不得所。今若投火天下喪父何為自沒孤棄一切。太子謝曰。莫遮我無上道心。身投火坑。天地大動。虛空諸天同時號哭淚如盛雨。時烈火坑變成花池。太子坐蓮花臺。諸天雨花乃至於膝。梵天王者今凈飯是。母者今摩耶夫人是。太子者今世尊是(出賢愚經第一卷)。
忍辱為父殺身三
毗婆尸佛時。波羅㮈國王聰慧仁賢無有子息。事一山神經十二年祈求不懈。后第一夫人生育一男。性善不瞋人相具足。召諸群臣佔其吉兇。即為立字名曰忍辱。及年長大好行佈施。于諸眾生等以慈悲。國有六臣。奸偽諂
【現代漢語翻譯】 現代漢語譯本 卻後七日，太子將焚燒自身。如果你們想見我，就在那天早點來。全國的貴族和平民一時都聚集起來，哀求太子，堅持請他像之前那樣講述佛法。太子對眾人說：『我在漫長久遠的生死輪迴中喪失的身體無數，在人道中因為貪婪而互相殘殺，在天道中壽命終盡后失去享樂而憂愁痛苦，在地獄中被燒煮、刀剝、肢解、割裂，灰河劍樹的痛苦徹入心髓。在餓鬼道中，各種毒物鉆入身體，在畜生道中，身體被用來供養眾人的口腹，吃草揹負重物。我承受這些眾多的苦難，空耗生命，未曾生起善心為佛法。現在我捨棄這臭穢的形體，以求得清凈殊勝的境界。你們為什麼要阻止我呢？我成就佛道后，將施予你們五分法身。』太子說完便站立在火坑上。婆羅門說： 『常行於慈心，除去恚害想，大悲愍眾生，矜傷為雨淚，修行大喜心，同己所得法，擁護以道意，乃應菩薩行。』 太子聽了這些話，便要跳入火中。這時，帝釋（Indra，天神之王）和梵王（Brahma，色界天之主）抓住太子的一隻手，勸阻他說：『閻浮提（Jambudvipa，我們所居住的這個世界）內的一切眾生，都依賴太子的恩德才能有所依靠。現在您如果跳入火中，天下就失去了父親，為什麼要自己沉沒，拋棄一切呢？』太子謝絕說：『不要阻礙我無上的道心。』太子縱身投入火坑。天地大震動，虛空中的諸天同時號哭，眼淚像傾盆大雨。這時，猛烈的火坑變成了花池，太子坐在蓮花臺上。諸天散花，花堆積到膝蓋那麼高。梵天王者就是現在的凈飯王（Suddhodana，釋迦牟尼佛的父親），母親就是現在的摩耶夫人（Maya，釋迦牟尼佛的生母），太子就是現在的世尊（Bhagavan，佛陀）。（出自《賢愚經》第一卷） 忍辱（Ksanti，忍耐）為父殺身三 毗婆尸佛（Vipasyin，過去七佛之一）在世時，波羅㮈國（Varanasi，古印度城市）國王聰慧仁賢，但沒有子嗣。他侍奉一座山中的神靈，經過十二年不懈的祈求。後來，第一夫人生育了一個男孩，天性善良不嗔怒，相貌端正。國王召集各位大臣占卜他的吉兇，併爲他取名為忍辱（Ksanti）。等到忍辱（Ksanti）長大后，喜歡行佈施，對一切眾生平等地施以慈悲。國內有六個大臣，奸詐虛偽，諂媚奉承。
【English Translation】 English version After seven days, the prince will burn himself. If you wish to see me, come early that day. All the nobles and commoners of the kingdom gathered at once, begging the prince and insisting that he explain the Dharma as before. The prince said to the crowd, 'I have lost countless bodies in the long and distant cycle of birth and death. In the human realm, people kill each other out of greed. In the heavenly realm, they suffer from sorrow and pain after their lifespan ends and they lose their pleasures. In hell, they are boiled, skinned, dismembered, and cut apart. The pain of the ash river and sword trees pierces their hearts. In the realm of hungry ghosts, various poisons drill into their bodies. In the animal realm, their bodies are used to feed others, they eat grass and carry heavy loads. I endure these many sufferings, wasting my life, without ever generating a good heart for the Dharma. Now I am abandoning this foul and impure form in order to seek a pure and excellent state. Why do you want to stop me? When I attain Buddhahood, I will bestow upon you the fivefold Dharma body.' After speaking, the prince stood on the fire pit. A Brahmin said: 'Always practice loving-kindness, remove thoughts of anger and harm, have great compassion for all beings, feel pity and shed tears, cultivate great joy, share the Dharma you have attained, protect with the intention of the Path, this is how a Bodhisattva should act.' Upon hearing these words, the prince was about to jump into the fire. At that moment, Indra (帝釋，the king of gods) and Brahma (梵王，the lord of the Form Realm) grabbed one of the prince's hands and dissuaded him, saying, 'All beings within Jambudvipa (閻浮提，the world we live in) rely on the prince's grace to have a place to depend on. If you jump into the fire now, the world will lose its father. Why would you submerge yourself and abandon everything?' The prince declined, saying, 'Do not obstruct my supreme aspiration for enlightenment.' The prince threw himself into the fire pit. Heaven and earth shook greatly, and the gods in the sky cried out at the same time, their tears like heavy rain. At that moment, the raging fire pit transformed into a flower pond, and the prince sat on a lotus flower platform. The gods scattered flowers, which piled up to his knees. The Brahma king is now King Suddhodana (凈飯王，Sakyamuni Buddha's father), the mother is now Lady Maya (摩耶夫人，Sakyamuni Buddha's mother), and the prince is now the Bhagavan (世尊，the Buddha). (From the first volume of the Sage and Fool Sutra) Ksanti (忍辱，Patience) Sacrifices Himself for His Father Three At the time of Vipasyin Buddha (毗婆尸佛，one of the past seven Buddhas), the king of Varanasi (波羅㮈國，an ancient Indian city) was intelligent and virtuous, but he had no children. He served a spirit in a mountain, praying tirelessly for twelve years. Later, the first wife gave birth to a boy, who was naturally kind and not prone to anger, with a perfect appearance. The king summoned all the ministers to divine his fortune and named him Ksanti (忍辱，Patience). When Ksanti (忍辱) grew up, he liked to practice generosity, bestowing compassion equally on all beings. There were six ministers in the kingdom who were treacherous, false, and flattering.
佞枉橫無道人所厭患嫉姤太子。時王重病命在旦夕。忍辱太子告父諸臣曰。父王危篤今當何為。諸臣曰。妙藥難得命去不遠太子悲悶躄地。惡臣立計欲除太子。啟太子曰。王病須藥藥不可得。太子問曰。為是何物。答曰。是不瞋人。眼睛及髓。若得此藥王命必全。太子曰。我身似是。其人即辭其母。並集諸小國王。自宣令言。我今此身與大眾別。即喚旃陀羅碎骨出髓剜取兩目。臣即搗合奉上大王。王即服之病得除愈。問諸大臣。此藥殊妙除我苦患。諸臣答曰。今此藥者太子所辦。王曰。今何所在。答曰。在外身體傷壞命不去遠。王大悲哭。往到子所其命已終。其母懊惱投身尸上。我有宿罪應末體如塵。乃令我子喪失身命。以牛頭栴檀而阇維之。以其身骨起七寶塔(出大方便佛報恩經第三卷)。
智止以血肉施病比丘四
昔閻浮利王名智力。常護佛法深有至誠。比丘與王有親。王所尊敬國人愛重。王欲見之無有厭足。比丘髀上生大惡瘡。國中醫藥所不能愈。王及二萬夫人皆悉悲念。時王臥夢。有天人來語王言。若欲愈此比丘者。當鬚生人肉血飲食之即愈。王寤不樂。念是比丘病重乃須此藥。敕問臣下。何從而得生人血肉。時王太子名曰智止。白王。王莫愁憂。人之血肉最為賤物。世人所重道無所違。王曰善
【現代漢語翻譯】 現代漢語譯本 佞臣諂媚奸邪，橫行霸道，毫無仁義，因此被人們厭惡憎恨，並且嫉妒太子。當時國王身患重病，生命垂危。忍辱太子告訴他的父親和各位大臣說：『父王病情危急，現在應當怎麼辦？』各位大臣說：『靈丹妙藥難以得到，國王的壽命將盡。』太子悲傷憂悶，跌倒在地。惡臣心生歹計，想要除掉太子，就稟告太子說：『國王的病需要用藥來醫治，但是這種藥很難得到。』太子問道：『需要什麼藥？』惡臣回答說：『需要不嗔恨之人的眼睛和骨髓。如果能得到這種藥，國王的性命必定能夠保全。』太子說：『我的身體大概符合條件。』那人隨即告別了他的母親，並且召集了各位小國王，親自宣告說：『我現在要與大家告別了。』隨即叫來旃陀羅（賤民，負責處理屍體），讓他敲碎自己的骨頭，取出骨髓，剜出兩隻眼睛。惡臣立即搗爛混合，奉獻給大王。大王隨即服下，病就痊癒了。大王問各位大臣說：『這種藥非常靈驗，解除了我的痛苦。』各位大臣回答說：『這種藥是太子為您辦到的。』大王說：『現在太子在哪裡？』大臣回答說：『在外面，身體傷殘毀壞，性命不久長了。』大王非常悲傷哭泣，前往太子所在之處，太子已經去世了。太子的母親懊惱悲痛，投身到太子的屍體上，哭訴道：『我前世造了罪孽，應該落得粉身碎骨的下場，竟然讓我的兒子喪失了性命。』於是用牛頭栴檀（一種名貴的香木）火化了太子的遺體，用太子的遺骨建造了七寶塔。（出自《大方便佛報恩經》第三卷）
智止以血肉佈施給生病的比丘
過去世，閻浮利王（Jambudvipa-king，閻浮提的國王）名叫智力，常常護持佛法，具有非常真誠的心。一位比丘（bhiksu，佛教出家人）與國王關係親密，受到國王的尊敬，也被國人愛戴敬重。國王想要見到這位比丘，總是不會感到厭倦。比丘的大腿上生了一個很大的惡瘡，國內的醫藥都無法醫治。國王和兩萬名夫人都感到非常悲傷憂慮。當時國王在睡夢中，有天人來告訴國王說：『如果想要治好這位比丘的病，應當用活人的血肉給他飲食，這樣就能痊癒。』國王醒來後感到不快樂，心想這位比丘的病很重，竟然需要這樣的藥。於是下令詢問臣下，從哪裡能夠得到活人的血肉。當時國王的太子名叫智止，對國王說：『大王不要愁憂，人的血肉是最為低賤的東西，世人所看重的是道，沒有什麼違背的。』國王說：『好。』
【English Translation】 English version The flattering and wicked ministers were tyrannical and devoid of benevolence, therefore they were hated and envied by the people, and they were also jealous of the crown prince. At that time, the king was seriously ill and his life was in danger. Prince Renru (Ksanti-kumara, Patience Prince) told his father and ministers, 'Father is critically ill, what should we do now?' The ministers said, 'Miraculous medicine is hard to obtain, and the king's life is coming to an end.' The prince was sad and depressed, and fell to the ground. The wicked minister had a malicious plan to get rid of the prince, so he reported to the prince, 'The king's illness needs medicine to cure it, but this medicine is hard to get.' The prince asked, 'What kind of medicine is needed?' The wicked minister replied, 'It needs the eyes and marrow of a person who is not angry. If you can get this medicine, the king's life will surely be saved.' The prince said, 'My body probably meets the conditions.' That person then bid farewell to his mother, and summoned all the small kings, and personally announced, 'I am now going to say goodbye to everyone.' Then he called the Candala (outcaste, responsible for handling corpses) to break his bones, take out the marrow, and gouge out his eyes. The minister immediately mashed and mixed them, and offered them to the Great King. The Great King then took it, and the illness was cured. The Great King asked the ministers, 'This medicine is very effective and relieved my suffering.' The ministers replied, 'This medicine was obtained for you by the prince.' The Great King said, 'Where is the prince now?' The minister replied, 'Outside, his body is crippled and destroyed, and his life will not last long.' The Great King was very sad and wept, and went to where the prince was, but the prince had already passed away. The prince's mother was distressed and grieved, and threw herself on the prince's body, crying, 'I committed sins in my previous life, and should have ended up in ashes, but instead my son lost his life.' Then she cremated the prince's remains with sandalwood (a precious fragrant wood), and built a seven-treasure pagoda with the prince's bones. (From the third volume of the Great Vaipulya Sutra of Repaying Kindness)
Zhi Zhi (Jnana-mati, Wisdom-mind) Donates Blood and Flesh to a Sick Bhiksu
In the past, the Jambudvipa-king (king of Jambudvipa) named Zhi Li (Jnana-bala, Wisdom-power) often upheld the Buddha's Dharma and had a very sincere heart. A bhiksu (Buddhist monk) was close to the king, respected by the king, and loved and revered by the people of the country. The king wanted to see this bhiksu and never tired of it. A large malignant sore grew on the bhiksu's thigh, and the medicine in the country could not cure it. The king and two thousand consorts were all very sad and worried. At that time, the king had a dream in which a deva (celestial being) came and told the king, 'If you want to cure this bhiksu's illness, you should give him the flesh and blood of a living person to eat, and he will be cured.' The king woke up unhappy, thinking that this bhiksu's illness was so serious that it required such medicine. So he ordered his ministers to ask where to get the flesh and blood of a living person. At that time, the king's son, named Zhi Zhi (Jnana-mati, Wisdom-mind), said to the king, 'Great King, do not worry. Human flesh and blood are the most lowly things. What the world values is the Dao (path), and there is nothing wrong with it.' The king said, 'Good.'
哉。太子默然。還齋持刀割髀取肉。及血送與比丘。比丘服之瘡即除愈身得安隱。王聞比丘已得除愈。歡喜悅懌不能自勝。太子自然平復。舉國財寶賜與太子。時至誠意者提和竭羅佛是。智力王者彌勒是也。智止太子我身是也(出月明菩薩三昧經)。
月光破身出血髓救病人五
有月光太子。出行遊觀。癩人見之要車白言。我身重病辛苦懊惱。太子嬉遊獨自歡耶。大慈愍念愿見救療。太子聞之以問諸醫。言當須從生及長無瞋之人血髓涂而飲之如是可愈。太子念言。設有此人貪生惜壽何可得耶。自除我身無可得處。即命旃陀羅。令除身肉破骨出髓以涂病人以血飲之。如是等施及施妻子施而無吝。如棄草木觀所施物知從緣有。推求其實都無所得。一切清凈如涅槃相。乃至得無生法忍。是為結業生身行檀波羅蜜(出大智論第十二卷)。
須闡提太子割肉供父母命六
毗婆尸佛像法時。波羅奈國王。名羅阇。唯有三子。各任小國。時王聰睿正法為治不抂人民。王有德力風雨以時五穀豐熟。王所重臣名羅睺羅。心生惡逆忽起四兵伐波羅柰國。斷大王命。續伐第一第二王子。次討第三。第三王子形體姝大端正殊美任性調善語。常含笑發言利益不傷人意。正法治民土地豐樂。國計充盈四方嘆美。虛空諸天一
【現代漢語翻譯】 現代漢語譯本：太子聽后沉默不語。回到齋房，拿起刀割下自己大腿上的肉，連同血一起送給比丘（bhiksu，佛教僧侶）。比丘服用了太子的肉和血后，瘡立刻痊癒，身體也恢復了健康。國王聽說比丘已經痊癒，歡喜得無法自持。太子也自然恢復了健康。國王將全國的財寶賜予太子。當時的至誠意者就是提和竭羅佛（Tīvrāgrakṣānti-buddha），智力王者就是彌勒（Maitreya），智止太子就是我自己（出自《月明菩薩三昧經》）。
月光太子破身出血髓救病人 五
有位月光太子（Candraprabha-kumāra），一次出行遊玩觀賞景色。一個癩病人看見他，攔住車子說道：『我身患重病，非常痛苦煩惱。太子您獨自嬉戲遊樂，難道不應該慈悲憐憫我，救治我的疾病嗎？』太子聽后，詢問醫生。醫生說：『需要從一生下來到長大都沒有嗔恨心的人身上取血髓塗抹並飲用，這樣才能治好。』太子心想：『即使有這樣的人，他們也貪生怕死，怎麼可能得到呢？除了我自身，沒有其他地方可以得到。』於是命令旃陀羅（caṇḍāla，屠夫或賤民），讓他們割下自己身上的肉，破開骨頭取出骨髓，用來塗抹病人，並用自己的血給病人飲用。像這樣佈施，甚至佈施妻子兒女，佈施時沒有吝惜之心，就像丟棄草木一樣。看待所佈施的物品，知道它們都是因緣和合而生。推究它們的真實本質，其實什麼也得不到。一切都是清凈的，如同涅槃（nirvāṇa）的境界。乃至證得無生法忍（anutpattika-dharma-kṣānti）。這就是結業生身，行檀波羅蜜（dāna-pāramitā，佈施波羅蜜）的體現（出自《大智度論》第十二卷）。
須闡提太子割肉供養父母命 六
在毗婆尸佛（Vipaśyin-buddha）像法時期，波羅奈國（Varanasi）的國王名叫羅阇（Rājā）。他只有三個兒子，各自治理一個小國。當時的國王聰明睿智，用正法治理國家，不冤枉百姓。國王有德行，所以風調雨順，五穀豐登。國王有個重要的臣子名叫羅睺羅（Rāhula），心生邪惡，突然發動軍隊攻打波羅奈國，想要殺死國王。接著又攻打第一、第二位王子，然後攻打第三位王子。第三位王子身材高大，相貌端正俊美，性格溫順善良，說話總是帶著笑容，言語有益於人，不傷害別人的心意。他用正法治理百姓，土地豐饒，國家富足，四方都讚美他。虛空中的諸天...
【English Translation】 English version: The prince remained silent. Returning to his chamber, he took a knife and cut flesh from his thigh, along with blood, and gave it to the bhiksu (bhiksu, Buddhist monk). After the bhiksu consumed the prince's flesh and blood, the sores were immediately healed, and his body regained its health. The king, upon hearing that the bhiksu had been cured, was overjoyed beyond measure. The prince also naturally recovered. The king bestowed all the treasures of the kingdom upon the prince. The one with utmost sincerity at that time was Tīvrāgrakṣānti-buddha, the king of intellectual power was Maitreya, and the prince of intellectual cessation was myself (from the Moonlight Bodhisattva Samadhi Sutra).
Moonlight Prince Pierces His Body to Give Blood and Marrow to Save a Sick Person Five
There was once a prince named Candraprabha-kumāra. One day, while traveling and enjoying the scenery, a leper saw him and stopped the chariot, saying, 'I am suffering from a severe illness, and I am in great pain and distress. Prince, you are enjoying yourself alone. Shouldn't you have compassion and pity on me and cure my illness?' Upon hearing this, the prince asked the doctors. The doctors said, 'It is necessary to obtain blood and marrow from someone who has never had anger from birth to adulthood, apply it, and drink it. Only then can it be cured.' The prince thought, 'Even if there is such a person, they would be greedy for life and afraid of death. How could it be obtained? Apart from myself, there is no other place to obtain it.' So he ordered the caṇḍālas (caṇḍāla, butcher or outcast) to cut off the flesh from his body, break open the bones, and extract the marrow to apply to the sick person, and to give his blood to the sick person to drink. He gave such alms, even giving away his wife and children, without any reluctance, as if discarding grass and trees. He viewed the things he gave away, knowing that they arose from causes and conditions. Investigating their true essence, he could not obtain anything at all. Everything was pure, like the state of nirvāṇa. He even attained anutpattika-dharma-kṣānti. This is the embodiment of karma-born body, practicing dāna-pāramitā (dāna-pāramitā, perfection of giving) (from the Mahāprajñāpāramitāśāstra, Volume 12).
Prince Sudāna Cuts Flesh to Provide for His Parents' Lives Six
During the Dharma-image period of Vipaśyin-buddha, the king of Varanasi was named Rājā. He had only three sons, each ruling a small kingdom. At that time, the king was intelligent and wise, governing the country with the righteous Dharma, and not wronging the people. The king had virtue, so the wind and rain were timely, and the five grains were abundant. The king had an important minister named Rāhula, who harbored evil intentions and suddenly launched troops to attack the kingdom of Varanasi, wanting to kill the king. Then he attacked the first and second princes, and then attacked the third prince. The third prince was tall, handsome, and beautiful, with a gentle and kind nature. He always spoke with a smile, and his words were beneficial to others, not hurting people's feelings. He governed the people with the righteous Dharma, the land was fertile, the country was prosperous, and all directions praised him. The devas in the sky...
切神鬼亦皆敬愛。有一太子名須闡提。聰明慈仁好喜佈施。身黃金色七處平滿人相具足。年始七歲其父愛念心不暫舍。時守宮神語王言。羅睺惡逆謀奪國位欲殺父王。尋起師眾伺捕二兄亦已斷命。軍馬不久當復至此。王聞是語。憂愁懊惱不能自持。心肝崩裂婉轉躄地。良久乃蘇。微聲報虛空中言。卿是何人。但聞其聲。不見其形。曏者所宣審實爾不。即報王言。吾是守宮神以王聰明正直不抂人民以是相告。王宜速出其至不久。王思投鄰國而有兩道。一道七日行一道十四日行。即盛一人七日糧食。入宮呼須闡提抱著膝上。夫人前問。大王今者似有恐狀。王言。非卿所知。夫人白言。我身與王如鳥兩翅。云何而言不相關預。王報如上。即抱太子便出進路。夫人隨後迷荒失心誤入十四日道。其路險難無有水草。前行數日三人共資糧粒已盡。道路猶遠。王及夫人舉聲大哭。怪哉苦哉從生迄今未曾聞有如是之苦。如何今日身自更之。深自悔責。飢渴所迫命在呼吸。思設方便。不欲三人並死殺婦活我及兒。須闡提見王異相。前捉父手啟言。欲作何等。父悲淚滿目微聲語子。欲殺汝母取其肉血以續汝命。須闡提銜泣啟父。何處有子啖于母肉。既不啖肉子母俱死。愿但殺子濟父母命。王聞子言。即便悶絕微聲語子。子如吾目何處有人自
【現代漢語翻譯】 現代漢語譯本 切神鬼也都敬愛他。有一位太子名叫須闡提（Sudāna），聰明慈悲仁厚，喜歡佈施。身如黃金色，七處平滿，具足大丈夫相。年齡才七歲，他的父親非常愛憐他，心中片刻也不願舍離。當時，守宮神告訴國王說：『羅睺（Rāhu）兇惡叛逆，陰謀篡奪王位，想要殺害父王。已經開始集結軍隊，伺機抓捕兩位兄長，也已經斷送了他們的性命。軍隊不久就要到達這裡。』國王聽到這些話，憂愁懊惱，不能自持，心肝像要崩裂一般，倒在地上，痛苦地掙扎。過了很久才甦醒過來，用微弱的聲音向虛空中問道：『您是什麼人？』只聽到聲音，卻看不到形體。『您剛才所說的話，確實是真實的嗎？』隨即聽到回答說：『我是守宮神，因為國王您聰明正直，不冤枉百姓，所以特來相告。國王您應該趕快離開，他們很快就要到了。』國王心想，投奔鄰國，有兩條路可走，一條路要走七天，一條路要走十四天。於是準備了一個人七天的糧食，進入宮中，把須闡提抱在膝上。夫人上前問道：『大王您今天好像很害怕的樣子。』國王說：『這不是你所能知道的。』夫人說道：『我的身體和您就像鳥的兩隻翅膀，怎麼能說不相關呢？』國王像上面說的那樣回答了她。隨即抱著太子便出發趕路。夫人隨後跟著，迷失方向，誤入了要走十四天的路。這條路險峻難行，沒有水草。向前走了幾天，三人共用的糧食已經吃完了，道路還很遙遠。國王和夫人大聲痛哭。『奇怪啊，痛苦啊！從出生到現在，從未聽說過有這樣的苦難。怎麼今天自己親自經歷了呢？』深深地後悔自責。飢渴所迫，生命危在旦夕。想辦法，不希望三人一起死去，想要殺了妻子，用她的肉來讓我和兒子活下去。須闡提看到國王神色異常，上前拉住父親的手，問道：『您想要做什麼？』父親悲傷地淚流滿面，用微弱的聲音對兒子說：『想要殺了你的母親，取她的肉和血來延續你的生命。』須闡提含著眼淚對父親說：『哪裡有兒子吃母親的肉的？既然不吃肉，那我們母子就一起死去吧。希望您殺了兒子，來救濟父母的性命。』國王聽到兒子的話，立刻昏厥過去，用微弱的聲音對兒子說：『兒子就像我的眼睛一樣，哪裡有人自己
【English Translation】 English version Even the gods and spirits revered him. There was a prince named Sudāna (須闡提), who was intelligent, compassionate, benevolent, and fond of giving alms. His body was the color of gold, with the seven places full and well-rounded, possessing the marks of a great man. He was only seven years old, and his father loved him dearly, never wanting to be apart from him. At that time, the house guardian spirit told the king, 'Rāhu (羅睺) is wicked and rebellious, plotting to usurp the throne and kill the father king. He has already begun to gather troops, waiting to capture the two elder brothers, and has already taken their lives. The army will soon arrive here.' When the king heard these words, he was worried and distressed, unable to control himself. His heart felt like it was breaking, and he collapsed to the ground, writhing in pain. After a long time, he regained consciousness and asked in a weak voice to the empty space, 'Who are you?' He only heard a voice but could not see a form. 'Is what you just said really true?' He then heard the reply, 'I am the house guardian spirit. Because you, the king, are intelligent and upright, and do not wrong the people, I have come to inform you. You should leave quickly, for they will arrive soon.' The king thought to himself that there were two roads to flee to a neighboring country, one taking seven days and the other taking fourteen days. So he prepared seven days' worth of food for one person, entered the palace, and held Sudāna on his lap. The queen came forward and asked, 'Your Majesty, you seem to be afraid today.' The king said, 'This is not something you can know.' The queen said, 'My body and you are like the two wings of a bird. How can you say that it is not related?' The king replied as above. Then he took the prince and set out on the road. The queen followed behind, lost her way, and mistakenly entered the fourteen-day road. The road was dangerous and difficult, with no water or grass. After traveling for several days, the food they shared had run out, and the road was still far away. The king and queen cried out loudly. 'Strange, how painful! From birth until now, I have never heard of such suffering. How is it that I am experiencing it myself today?' They deeply regretted and blamed themselves. Driven by hunger and thirst, their lives were in danger. They thought of a way, not wanting all three of them to die together, wanting to kill the wife and use her flesh to keep himself and his son alive. Sudāna saw the king's unusual expression, stepped forward, took his father's hand, and asked, 'What do you want to do?' The father, with tears streaming down his face, said in a weak voice to his son, 'I want to kill your mother and take her flesh and blood to prolong your life.' Sudāna, with tears in his eyes, said to his father, 'Where is there a son who eats his mother's flesh? Since I will not eat her flesh, then let my mother and I die together. I hope you will kill me to save the lives of my parents.' When the king heard his son's words, he immediately fainted, and said to his son in a weak voice, 'My son is like my eyes. Where is there a person who would
挑目而還自食。吾寧喪命終不殺子啖子肉也。須闡提又言。若便斷命血肉臭爛。未經幾日欲求一愿。若逆違者非慈父母。時父王語太子言。不逆汝意。須闡提言。唯愿日日就兒身上割三斤肉。二分奉供父母。一分自食以續身命。父母泣而從之。得至前路故餘二日身肉轉盡肢節筋骨故相連續余命未斷。父母抱持舉聲大哭我等無狀。橫啖汝肉使汝苦痛。前路猶遠未達所在。而汝肉盡今者並命聚尸一處。時須闡提微聲諫言。已啖子肉進路至此。父母今者莫如凡人。並命一處為憐愍故莫見拒逆。可於身諸節間凈割余肉。用濟父母可達所在。父母隨言食竟號叫分別。須闡提起立視父母。父母大哭隨路而去。父母去遠不見須闡提。太子戀慕父母目不暫舍。良久躄地身體新血肉香於十方。面有蚊虻。聞血肉香來封身上。遍體唼食楚毒苦痛不可復言。余命未斷髮聲立誓。愿宿世殃惡從是除盡。自今已往更不敢作。今我此身以供養父母。愿我父母常得十一余福。所殘血肉施諸蚊虻皆得飽滿。發是愿時。天地六種震動。日無精光禽獸散走。大海波動須彌涌沒。六慾諸天皆悉怯怖下閻浮提。化作師子虎狼之屬。張目摑髭咆地大吼振跳䠮躑來欲搏嚙。時須闡提見諸禽獸作大威勢。微聲語言。汝欲見啖隨意取食何為見恐。時天王帝釋即復天身。太
【現代漢語翻譯】 現代漢語譯本 剜出眼睛然後自己吃掉。我寧願喪命，也終究不會殺害兒子吃兒子的肉啊。Sudāna（須闡提）又說：『如果立刻斷命，血肉就會腐爛發臭。沒過幾天，就無法實現我的願望了。如果違揹我的意願，就不是慈愛的父母。』當時父王對太子說：『我不違揹你的意願。』Sudāna（須闡提）說：『只希望每天從我身上割下三斤肉，兩份奉獻給父母，一份自己吃用來延續生命。』父母哭泣著答應了他。等到走到前面的路時，還剩下兩天的路程，身上的肉已經割盡，四肢關節和筋骨勉強相連，生命還沒有斷絕。父母抱著他，大聲哭泣：『我們太不像樣了，竟然吃你的肉，讓你如此痛苦。前面的路還很遠，還沒有到達目的地，而你的肉已經割盡，現在只能把你的性命和屍體放在一起了。』這時，Sudāna（須闡提）用微弱的聲音勸諫說：『已經吃了兒子的肉，走到這裡了，父母現在和凡人沒什麼區別。把性命放在一起是爲了憐憫我，不要拒絕我的請求。可以在我身體的各個關節之間，乾淨地割下剩餘的肉，用來幫助父母到達目的地。』父母聽從了他的話，吃完后號啕大哭，依依不捨地分別。Sudāna（須闡提）起身看著父母，父母大哭著沿著路離開了。父母走遠了，看不見Sudāna（須闡提）了，太子戀慕父母，眼睛片刻也不離開。過了很久，他倒在地上，身體新生的血肉散發著香氣，傳遍十方。臉上有很多蚊虻，聞到血肉的香氣，飛來覆蓋在他身上，遍體叮咬，痛苦難以言說。生命還沒有斷絕，他發聲立誓：『愿我宿世的罪惡從此消除乾淨，從今以後，再也不敢作惡。現在我用這個身體來供養父母，愿我的父母常常得到十一餘種福報。所剩下的血肉施捨給蚊虻，都能夠飽滿。』發這個誓願的時候，天地發生六種震動，太陽失去光芒，禽獸四處逃散，大海波動，須彌山涌起沉沒，六慾天的諸天都感到害怕，下到閻浮提，化作獅子、虎狼之類，張大眼睛，捋著鬍鬚，咆哮著，跳躍著，想要搏鬥撕咬。這時，Sudāna（須闡提）看見各種禽獸作出巨大的威勢，用微弱的聲音說：『你們想要吃就隨意取食，為什麼要恐嚇我？』這時，天王Śakra（帝釋）立刻恢復了天神之身，太
【English Translation】 English version He gouged out his eyes and then ate them himself. I would rather lose my life than kill my son and eat his flesh. Sudāna (須闡提) then said, 'If I were to die immediately, my flesh and blood would rot and stink. In just a few days, I would not be able to fulfill my wish. If you go against my wishes, you are not loving parents.' At that time, the father king said to the prince, 'I will not go against your wishes.' Sudāna (須闡提) said, 'I only wish that you would cut three pounds of flesh from my body every day, offering two portions to my parents and eating one portion myself to sustain my life.' The parents wept and agreed to his request. When they reached the road ahead, there were still two days' journey left. The flesh on his body had been completely cut away, and his limbs, joints, and tendons were barely connected, but his life had not yet ended. The parents held him and cried loudly, 'We are so unworthy, eating your flesh and causing you such pain. The road ahead is still far, and we have not yet reached our destination, but your flesh has been completely cut away. Now, we can only put your life and corpse together.' At this time, Sudāna (須闡提) advised in a weak voice, 'Having eaten your son's flesh and come this far, my parents are now no different from ordinary people. Putting my life together is for the sake of compassion, so do not refuse my request. You can cleanly cut the remaining flesh from the joints of my body to help my parents reach their destination.' The parents followed his words, and after eating, they wailed and reluctantly parted. Sudāna (須闡提) stood up and looked at his parents, who cried loudly as they left along the road. After the parents had gone far and could no longer see Sudāna (須闡提), the prince longed for his parents, his eyes not leaving them for a moment. After a long time, he fell to the ground, and the newly grown flesh and blood on his body emitted a fragrance that spread throughout the ten directions. There were many mosquitoes and gadflies on his face, and smelling the fragrance of flesh and blood, they flew to cover his body, biting him all over, causing unspeakable pain. His life had not yet ended, and he vowed aloud, 'May the evil deeds of my past lives be completely eradicated from this moment on, and from now on, I will never dare to do evil again. Now I use this body to make offerings to my parents, and may my parents always receive eleven or more blessings. May the remaining flesh and blood be given to the mosquitoes and gadflies, so that they may all be satisfied.' When he made this vow, the heavens and earth shook in six ways, the sun lost its light, birds and beasts scattered and fled, the great sea surged, Mount Sumeru (須彌) rose and sank, and the gods of the six desire realms were all frightened and descended to Jambudvipa (閻浮提), transforming into lions, tigers, wolves, and the like, opening their eyes wide, stroking their beards, roaring, jumping, and leaping, wanting to fight and tear him apart. At this time, Sudāna (須闡提) saw the various birds and beasts displaying great power and said in a weak voice, 'If you want to eat, take it as you please, why do you frighten me?' At this time, Śakra (帝釋), the king of the gods, immediately restored his divine form, too
子見之歡喜無量。時帝釋問太子言。汝難捨能捨。如是功德為愿生天作魔王梵王耶。太子報言。我願成無上菩提。天帝釋言。空有此言誰當信汝。太子誓言。我若欺誑令我身瘡始終莫合。若不爾者令我平復。血反為乳身體平復端正倍常。時天王帝釋頭面禮足嘆言善哉。吾不及汝。汝精進勇猛會得菩提愿先度我。時天王帝釋。于虛空中即沒不現。時王及夫人得到鄰國。鄰國聞之。遠出奉迎相見具說上事。供給所須甚稱意望。鄰王感念。太子慈孝。即上四兵還與彼王。伐羅睺隨路而歸。欲至先別太子。處收其骸柩前望悲哭。轉近遙見太子身體平復。即前抱持悲喜交集。時須闡提具以上事啟其父母。父母歡喜。共載大象還歸本國。太子福深克旋本國。即立太子以為大王。時父王者今輸頭檀王是也。時母者今摩耶夫人是。須闡提者今佛身是。時天帝釋者阿若憍陳如是也(出大方便佛報恩經第一卷)。
須大拿好施為與人白象詰擯山中七
昔者葉波國王號濕隨。太子名須大拿。四等普護言不傷人。常愿佈施拯濟群生。令吾後世受福無窮。愚者不睹非常之變謂之可保。智者照有五家。欲得衣食金銀眾珍車馬田宅無求不與。光聲遠被四海咨嗟。父王有一白象。威猛武勢敵六十惡國來戰象輒能勝。諸王共議。遣梵志八人從
【現代漢語翻譯】 現代漢語譯本： 太子見了，歡喜無量。當時帝釋（佛教護法神）問太子說：『你難捨能捨，這樣的功德是希望往生天界做魔王、梵王嗎？』太子回答說：『我願成就無上菩提（覺悟）。』天帝釋（帝釋天的統治者）說：『空口說白話，誰會相信你？』太子發誓說：『我如果欺騙，就讓我身上的瘡永遠不能癒合；如果不是這樣，就讓我身體平復。』話音剛落，血反成了乳，身體平復，端正勝過以往。當時天王帝釋（帝釋天的統治者）頭面禮足，讚歎說：『善哉！我不如你。你精進勇猛，一定會得到菩提（覺悟），希望先度我。』當時天王帝釋（帝釋天的統治者）在虛空中立即消失不見。當時國王和夫人到達鄰國。鄰國聽到訊息，遠遠出來迎接，相見后詳細說了上面的事情，供給所需，非常滿意。鄰國王感念太子慈悲孝順，立即派出四種軍隊還給彼國王。伐羅睺（人名）隨著道路返回，想要到先前與太子分別的地方收斂他的骸骨，遠遠望見悲哭。走近后遙見太子身體平復，立即上前抱持，悲喜交集。當時須闡提（人名）將以上的事情告訴了他的父母。父母歡喜，共同乘坐大象返回本國。太子福德深厚，能夠返回本國，立即被立為太子，成為大王。當時的父王就是現在的輸頭檀王（凈飯王）；當時的母親就是現在的摩耶夫人；須闡提（人名）就是現在的佛身；當時的天帝釋（帝釋天的統治者）就是阿若憍陳如（五比丘之一）。（出自《大方便佛報恩經》第一卷）
須大拿（人名）喜歡佈施，因為給予他人白象而被驅逐到山中七年。
過去葉波國國王，名叫濕隨（人名）。太子名叫須大拿（人名）。以四種平等心普遍守護，言語不傷害人。常愿佈施，拯救濟助眾生，令我後世享受無窮的福報。愚蠢的人看不到無常的變化，認為可以保持；有智慧的人知道有五家（水、火、盜賊、官府、不肖子孫）。想要得到衣食、金銀、各種珍寶、車馬、田宅，沒有不給予的。光輝名聲遠播，四海都讚歎。父王有一頭白象，威猛武勢，能抵擋六十個惡國來戰，像往往能勝。諸王共同商議，派遣八個婆羅門從
【English Translation】 English version: The prince saw this and was immensely delighted. At that time, Śakra (lord of the devas) asked the prince, 'You are able to give up what is difficult to give up. With such merit, do you wish to be reborn in the heavens as a demon king, a Brahma king?' The prince replied, 'I wish to attain Anuttara-samyak-sambodhi (supreme enlightenment).' Śakra, lord of the devas, said, 'Empty words! Who will believe you?' The prince vowed, 'If I am lying, may the sores on my body never heal. If not, may my body be restored.' As soon as he spoke, the blood turned into milk, and his body was restored, becoming even more perfect than before. At that time, Śakra, the king of the devas, bowed his head and paid homage to his feet, exclaiming, 'Excellent! I am not your equal. You are diligent and courageous, and you will attain Bodhi (enlightenment). I hope you will liberate me first.' Then, Śakra, the king of the devas, immediately disappeared from sight in the sky. At that time, the king and queen arrived in the neighboring country. The neighboring country, upon hearing the news, came out to greet them from afar. After meeting, they explained the above events in detail and provided everything they needed, greatly satisfying them. The neighboring king was moved by the prince's compassion and filial piety and immediately sent four types of troops back to the king. Vararuchi (name of a person) followed the road back, wanting to go to the place where he had previously parted with the prince to collect his remains, weeping as he looked from afar. As he drew closer, he saw the prince's body restored and immediately rushed forward to embrace him, overcome with mingled sorrow and joy. At that time, Sudāna (name of a person) told his parents about the above events. His parents were delighted and together rode an elephant back to their kingdom. The prince's blessings were profound, enabling him to return to his kingdom, and he was immediately established as the crown prince and became the great king. The father king at that time is now King Śuddhodana; the mother at that time is now Queen Maya; Sudāna (name of a person) is now the Buddha's body; the Śakra (lord of the devas) at that time is now Ajñāta Kauṇḍinya (one of the five first disciples). (From the first volume of the Great Vaipulya Sutra of Gratitude)
Sudāna (name of a person) loved giving alms and was banished to the mountains for seven years for giving away a white elephant.
In the past, there was a king of the Yebbo country named Śveta (name of a person). The crown prince was named Sudāna (name of a person). He universally protected with four equal minds, and his words did not harm others. He always wished to give alms and rescue all beings, so that I may enjoy endless blessings in future lives. Foolish people do not see the impermanent changes and think they can be preserved; wise people know that there are five families (water, fire, thieves, government, and unworthy descendants). He would give whatever was asked for: clothing, food, gold, silver, various treasures, carriages, horses, fields, and houses. His glorious reputation spread far and wide, and the four seas praised him. The father king had a white elephant, whose mighty martial power could withstand the attack of sixty evil countries, and the elephant would often win. The kings discussed together and sent eight Brahmins from
乞白象。太子欣然問欲何求對曰。欲乞行蓮花上白象。像名羅阇和檀。太子曰善。金銀雜寶恣心所求。即敕侍者。疾被白象金銀鞍勒。左持象勒。右持金瓶。澡梵志手。慈歡授象。梵志大喜。即咒愿竟騎象而去。相國百揆靡不悵然。僉曰。斯象力猛交戰輒勝。今以惠仇國。何所恃。具以白王。王聞慘然久而曰。太子好喜佛道。以周窮濟乏慈育為行無從禁止。假使拘罰。斯無道矣。百揆僉曰。切磋之教議無失矣。拘罰為虐。臣敢聞之。逐令出國置於田野。十年之間令自慚悔。臣等之愿也。王即遣使者。語之曰。像是國寶以惠怨乎。不忍加罰疾出國去。使者奉命宣述如斯。太子對曰。不敢違天命。愿以私財更七日佈施不敢侵國。使者以聞。王即聽許。太子欣然大施窮乏。宣語疾來恣意所欲。七日既竟貧者皆富。妻名曼坻。本諸王女。顏華綽約一國無雙。自首至足七寶瓔珞。謂其妻曰。起聽吾言。大王徙吾著檀特山十二年為限汝知之乎。妻驚視太子泣淚而云。何罪見逐捐國尊榮方處深山乎。答曰。吾用國名象以施怨家王。逮群臣恚逐我耳。妻即發願。愿國豐熟王臣兆民富壽無極。唯當建志山澤誓成道矣。太子曰。惟彼山澤恐怖之處。虎狼害獸難為止矣。又有毒蟲魍魅斃鬼。雷電礔礰風雨雲霧甚可怖畏。寒暑過度樹木難依蒺䔧
礫石非跖所堪。爾王者之子。生於榮樂長於宮中。衣即細軟飲食甘美。臥則帷帳眾樂聒耳。愿即恣心。今處山澤。臥即草蓐食即果菜非人所忍。何以堪之乎。妻曰。細靡眾寶帷帳甘美。何益於己而與太子生離乎。夫王者以幡為識。火以煙為識。婦人以夫為識。吾恃太子猶恃二親。太子在國佈施四遠吾輒同願。今當歷險而留守榮豈仁道哉。儻有來乞不現我夫心之感結必死無疑。太子曰。遠國之人來乞妻子吾無逆心。爾為情戀儻違惠道者擿絕洪潤壞吾重任也。妻曰。太子佈施睹世希有當卒弘誓慎無倦矣。百千萬世無人如卿建佛重任吾不敢違也。太子曰善。即將妻子詣母辭別。稽首于地愍然辭曰。愿捐重思保寧玉體。國事鞅掌數以慈諫。無以自由抂彼天民。當忍不可忍。母曰。未有子時結愿求嗣。懷妊之日如樹含華日須其成。天不奪愿令吾有子。養育成就而當生離。夫人嬪妾不復相敬。太子妻兒稽首拜退。宮內鉅細靡不哽咽。出與百揆哀訣俱出城去。靡不竊云。太子國之聖靈眾寶之尊。二親何心而逐之乎。太子坐城外謝諸送者遣之還居。兆民拜伏僉然舉哀傷。或有躄踴呼天音向震國。去國已遠坐一樹下。有梵志遠來乞身寶服及妻子。珠璣盡以惠之。令妻子升車執轡而去。始欲就道。又逢梵志丐馬。以馬惠之。自於轅中挽車進
【現代漢語翻譯】 現代漢語譯本： 『腳不適合踩在礫石上。』太子您是國王的兒子，生於榮華富貴，長於深宮之中。穿的是精細柔軟的衣物，吃的是甘甜美味的食物，睡在有帷帳的床上，耳邊充斥著各種音樂。想要什麼就有什麼。現在卻要身處山野，睡在草墊上，吃野菜野果，這不是一般人能忍受的，您怎麼能受得了呢？』妻子回答說：『精美的絲綢、眾多的珠寶、華麗的帷帳、甘美的食物，對於要和太子您生離死別的我有什麼用呢？丈夫對於婦人來說就像是旗幟對於國王，煙對於火一樣重要。我依靠太子就像依靠我的父母一樣。太子您在國中廣施恩惠，四方百姓都受益，我總是和您同心同德。現在您要經歷險難，而我卻要留在國內享受榮華，這難道是仁義之道嗎？如果有人來乞討，我不能像我丈夫一樣慷慨解囊，一定會感到內心愧疚而死無疑。』太子說：『如果遠方的人來乞討妻子，我不會有任何違逆之心。如果你因為感情的牽絆而違背了佈施的善道，那就是斷絕了廣大的恩澤，破壞了我的重任。』妻子說：『太子您佈施的行為世間罕見，希望您能堅持完成您的誓願，千萬不要懈怠。百千萬世也沒有人像您一樣承擔建立佛法的重任，我不敢違背您的意願。』太子說：『好。』 於是太子帶著妻子兒女去向母親辭別，跪在地上悲傷地說：『希望母親您珍重身體，保重玉體。國家大事繁多，希望您多多聽取大臣們的勸諫，不要因為自己的意願而委屈了百姓。要忍受常人難以忍受的事情。』母親說：『沒有孩子的時候，我就發願求子，懷著你的時候，就像樹木含苞待放，每天都盼望著它開花結果。上天沒有辜負我的願望，讓我有了你這個兒子。現在好不容易把你養育成人，卻又要和你生離死別。』 夫人和嬪妃們都無法再保持平靜。太子的妻子兒女跪拜告退。宮中上上下下沒有不哽咽哭泣的。太子出宮與各位大臣告別，一同出城而去。人們都在私下議論說：『太子是國家的聖靈，是眾寶中最珍貴的，太后和國王怎麼忍心把他趕走呢？』太子在城外停下，感謝送行的人們，讓他們回去。百姓們跪在地上，一起悲傷地哭泣，有人甚至跌倒在地，呼天搶地，聲音震動了整個國家。 離開國都已經很遠了，太子在一棵樹下休息。有一個婆羅門從遠方趕來，乞討太子的身體、寶貴的衣服以及妻子兒女。太子把所有的珠寶都給了他，讓妻子兒女上車，自己拿著韁繩離開。剛要上路，又遇到一個婆羅門來乞討馬匹，太子就把馬給了他，自己就在車轅中拉著車前進。
【English Translation】 English version: 'Your feet are not suited for gravel.' You, Prince, are the son of a king, born into glory and raised in a palace. You wear fine and soft clothes, eat sweet and delicious food, and sleep in a bed with curtains, surrounded by music. You get whatever you desire. Now, you are in the mountains and forests, sleeping on grass mats and eating fruits and vegetables, which is unbearable for ordinary people. How can you endure it?' The wife replied, 'What good are fine silks, numerous jewels, ornate curtains, and delicious food to me if I am separated from the Prince? A husband is as important to a woman as a banner is to a king, or smoke to fire. I rely on the Prince as I rely on my parents. When the Prince bestows blessings upon the people in the kingdom, I always share the same aspirations. Now that you are facing dangers, how can I stay in the kingdom and enjoy glory? If someone comes to beg, and I cannot give as generously as my husband, I will surely feel guilty and die.' The Prince said, 'If people from distant lands come to beg for wives and children, I will not refuse them. If you, bound by emotions, violate the path of generosity, you will cut off the vast blessings and ruin my important mission.' The wife said, 'The Prince's act of giving is rare in the world. I hope you will persevere in fulfilling your vows and never be discouraged. For hundreds of thousands of lifetimes, no one has taken on the important task of establishing Buddhism like you. I dare not disobey your wishes.' The Prince said, 'Good.' Then the Prince took his wife and children to bid farewell to his mother, kneeling on the ground and sadly saying, 'I hope Mother will take care of your health and protect your precious body. There are many important matters in the country. I hope you will listen to the advice of the ministers and not wrong the people because of your own desires. You must endure what ordinary people cannot endure.' The mother said, 'When I had no children, I vowed to seek an heir. When I was pregnant with you, it was like a tree with buds, and I looked forward to its flowering and bearing fruit every day. Heaven did not disappoint my wishes and gave me you as my son. Now that I have finally raised you to adulthood, I must part with you.' The ladies and concubines could no longer remain calm. The Prince's wife and children knelt and took their leave. Everyone in the palace, high and low, was sobbing. The Prince left the palace and said goodbye to the ministers, leaving the city together. People were whispering, 'The Prince is the sacred spirit of the country, the most precious of all treasures. How can the Queen Mother and the King bear to drive him away?' The Prince stopped outside the city, thanked the people who had come to see him off, and asked them to return. The people knelt on the ground, weeping together in sorrow. Some even fell to the ground, crying out to the heavens, their voices shaking the entire country. Having left the capital far behind, the Prince rested under a tree. A Brahmin came from afar, begging for the Prince's body, precious clothes, and wife and children. The Prince gave him all the jewels, let his wife and children get into the carriage, and took the reins himself to leave. Just as he was about to set off, another Brahmin came to beg for the horses. The Prince gave him the horses, and he himself pulled the carriage forward from the shaft.
道。又逢梵志來丐其車。即以車惠。太子車馬衣裳身寶雜物都盡無餘。令妻嬰女己自抱男。經二十一日乃到山中。太子睹山樹木茂盛流泉美水甘果備焉。鳧雁鴛鴦遊戲其間。太子謂妻曰。樹木參天鮮有折傷。群鳥悲鳴泉果甚多。足為飲食唯道是務耳。山中道士皆守節好學。有一道士名阿珠陀。久處山間甚有妙德。即與妻子詣之。稽首曰。吾將妻子來斯學道。愿垂洪慈誨成吾志也。道士誨之。太子則與柴草為屋結髮莞衣食果飲泉。男名耶利。衣小草服從父出入。女名罽拏延。著鹿皮衣從母出入。處山一宿天為增泉更生藥木。後有鳩留孫貧老梵志。其妻年豐顏華端正。提瓶行汲。道逢年少遮而調之曰。爾居貧乎貪彼老財庶以歸居。彼翁學道希成一人。專愚𢤱悷爾將所貪乎。顏狀丑黑鼻正𢩚鵗。身體了戾面皺唇侈。言語蹇𤷉兩目又青狀類如鬼。舉身無好孰不惡憎。爾為室家將無愧厭乎。婦流淚而去。翁鬚鬢正白由霜著樹。朝夕未死無如之何。歸向其婿具陳是事。若無奴使吾去子矣。婿曰。吾貧何緣卒獲給使乎。妻曰。吾聞須大拏洪慈濟眾徙著山中。其有兩兒乞則惠卿。妻數有言婦愛難違即用其言。尋覓道路逢獵士。獵士素知太子送逐所由。㪍然罵曰。吾斬爾首。問太子為梵志遷而懼曰。王逮群臣令呼太子還國為王。答曰。大
善喜示其處。逮見小屋。太子亦睹其來。兩兒睹之中心怛懼。兄弟俱白。吾父尚施而斯人遠來。財盡無副必以吾兄弟惠之。攜手俱逃。母故掘蔭陷容人。二兒入中以柴覆上。自相誡曰。父呼莫應也。太子慰勞之曰。歷遠疲惓矣。對曰。吾自彼來舉身惱痛。又大飢渴。太子設果漿。今故歸窮庶延微命。太子惻然曰。財盡無惜矣。梵志曰。可以二兒給養吾老矣。答曰。吾心無違。太子呼兒。兄弟懼矣。又相謂曰。吾父呼求。必以惠此鬼。違命不應。太子知其隱在陷中。發柴睹之。兒出抱父戰慄涕號言。此是鬼耳非梵志也。兒數睹梵志顏類未有若茲。無以我等為鬼作食。我母採果來歸何遲。今日定死為鬼所啖。母歸索吾。如牛索犢。狂走哀慟。父必悔矣。太子曰。我生布施未嘗微悔。吾以許焉爾無違矣。梵志曰。吾老氣微兒舍遁邁之其母所大子弘惠縛以見付。太子持兒令梵志縛自牽繩端。兩兒躄身婉轉父前哀號呼母曰。天神地祇山樹諸神一哀告母云。兩兒以惠人可一相見。哀感二儀山神作響有若雷震。母時採果中心𢝆𢝆。仰看蒼天不睹雲雨。右目瞤左跖癢兩乳流出。母惟之曰。斯怪甚大歸視我兒。委果旋歸惶惶如狂。帝釋唸曰。菩薩志隆欲成重任。若及妻到壞其高志。化為師子當道而蹲。婦曰。卿是狩中之王。吾人中王之女
【現代漢語翻譯】 現代漢語譯本： 善喜指出了他們的藏身之處。太子趕到，看見了一間小屋。兩個孩子也看到了太子到來，內心非常害怕。兄弟倆一起對父親說：『父親您已經樂善好施了，而這個人從遠方而來，如果財物用盡，一定會把我們兄弟倆送給他。』於是他們手牽著手一起逃跑。他們的母親事先挖了一個坑，可以容納人，兩個孩子進入坑中，用柴火覆蓋在上面，互相告誡說：『父親呼喚我們也不要答應。』 太子安慰梵志說：『您長途跋涉，一定很疲憊吧。』梵志回答說：『我從那邊來，渾身疼痛，又飢又渴。』太子便拿出水果和飲料招待他，梵志說：『我現在窮困潦倒，希望能延續微薄的生命。』太子聽了，憐憫地說：『即使散盡家財，我也不會吝惜。』梵志說：『可以把這兩個孩子給我，讓我養老。』太子回答說：『我不會違背自己的承諾。』 太子呼喚兩個孩子，兄弟倆更加害怕了，又互相說道：『父親呼喚我們，一定是想把我們送給這個鬼。我們違抗命令，不要答應。』太子知道他們藏在坑裡，便移開柴火，看到了他們。孩子們出來抱住父親，戰慄哭泣，說：『這個人是鬼啊，不是梵志！』孩子們多次看到梵志，面容從來沒有像現在這樣可怕。『不要把我們當作食物給鬼吃啊！我們的母親去採摘水果，怎麼還不回來？今天我們肯定要死了，會被鬼吃掉的。母親回來找不到我們，就像牛找不到小牛一樣，一定會瘋狂奔走，悲傷哭泣，父親一定會後悔的！』 太子說：『我生來就樂於佈施，從未後悔過。我已經答應了他，你們不要違揹我的承諾。』梵志說：『我年老體衰，孩子們卻逃走了，逃到他們的母親那裡去了。』太子大發慈悲，把孩子們綁起來交給梵志。太子抓住孩子，讓梵志捆綁，自己牽著繩子的另一端。兩個孩子癱倒在地，在父親面前哀號，呼喚母親，說：『天神、地祇、山神、樹神啊，請你們哀告我們的母親，說兩個孩子要送給別人了，希望能見最後一面。』他們的哀求感動了天地，山神發出轟鳴，如同雷聲震動。母親當時正在採摘水果，心中突然感到不安，抬頭看天，卻看不到雲彩和雨水，右眼皮跳動，左腳底發癢，兩乳流出乳汁。母親心想：『這太奇怪了，我得回去看看我的孩子。』於是丟下水果，急忙趕回家，像瘋了一樣。 帝釋天心想：『菩薩的志向遠大，想要成就偉大的事業，如果讓他的妻子趕到，就會破壞他的高尚志向。』於是化作一隻獅子，蹲在路中央。婦人說：『您是野獸中的國王，我是人類國王的女兒。』
【English Translation】 English version: Shanshi pointed out their hiding place. The prince arrived and saw a small hut. The two children also saw the prince's arrival and were very frightened. The brothers said to their father together, 'Father, you have already been generous in giving, and this person has come from afar. If the wealth is exhausted, he will surely give us brothers to him.' So they held hands and ran away together. Their mother had dug a pit in advance that could accommodate people. The two children entered the pit and covered it with firewood, warning each other, 'Don't answer even if Father calls us.' The prince comforted the Brahman, saying, 'You must be tired from traveling so far.' The Brahman replied, 'I came from there, my whole body is in pain, and I am hungry and thirsty.' The prince then took out fruits and drinks to entertain him. The Brahman said, 'I am now poor and destitute, and I hope to prolong my meager life.' The prince listened and said with compassion, 'Even if I exhaust my family's wealth, I will not be stingy.' The Brahman said, 'You can give me these two children to support my old age.' The prince replied, 'I will not go against my promise.' The prince called out to the two children, and the brothers became even more frightened. They said to each other, 'Father is calling us, he must want to give us to this ghost. We disobey the order, don't answer.' The prince knew that they were hiding in the pit, so he removed the firewood and saw them. The children came out and hugged their father, trembling and crying, saying, 'This person is a ghost, not a Brahman!' The children had seen the Brahman many times, but his face had never been so terrifying. 'Don't give us to the ghost as food! Our mother went to pick fruits, why hasn't she returned yet? We are definitely going to die today, we will be eaten by the ghost. If mother comes back and can't find us, she will be like a cow looking for its calf, she will run around madly, crying sadly, and father will definitely regret it!' The prince said, 'I was born to be generous in giving, and I have never regretted it. I have already promised him, you must not go against my promise.' The Brahman said, 'I am old and weak, but the children have run away, they have run to their mother.' The prince was very compassionate and tied up the children and handed them over to the Brahman. The prince grabbed the children and had the Brahman tie them up, while he held the other end of the rope. The two children collapsed on the ground, wailing in front of their father, calling out to their mother, saying, 'Heavenly gods, earth gods, mountain gods, tree gods, please tell our mother that the two children are going to be given to someone else, and we hope to see her one last time.' Their pleas moved heaven and earth, and the mountain god roared, like thunder shaking. The mother was picking fruits at the time, and suddenly felt uneasy in her heart. She looked up at the sky, but could not see clouds or rain. Her right eyelid twitched, her left sole itched, and milk flowed from her breasts. The mother thought, 'This is too strange, I have to go back and see my children.' So she dropped the fruits and hurried home, like a madwoman. Emperor Śakra (帝釋天) thought, 'The Bodhisattva's (菩薩) aspirations are great, and he wants to accomplish great deeds. If his wife arrives, it will ruin his noble aspirations.' So he transformed into a lion and squatted in the middle of the road. The woman said, 'You are the king of beasts, and I am the daughter of the king of humans.'
俱處斯山。吾有兩兒皆尚微細。朝來未食須望我耳。師子避之婦得進路。回覆於前化作白狼。婦辭如前狼又避焉。又化為虎計梵志遠乃遂退矣。婦睹太子獨出慘然怖曰。吾兒所之而今獨坐。兒常見歸奔走趣吾。跳踉喜笑曰母歸矣。今兒戲具泥像泥牛泥馬泥豬雜巧諸物縱橫于地。睹之心感吾便發狂。將不為虎狼鬼魅盜賊所吞乎。疾釋斯結吾必死矣。太子久而言曰。有一梵志來索兩兒。云。年盡命微欲以自濟吾以惠之。婦聞斯言感躍躄地婉轉哀慟流淚而云。審如一夜所夢。夢睹老貧梵志。割吾兩乳執之疾馳。正為今也。哀慟呼天動一山間。太子睹妻哀慟。尤甚。謂之曰。吾本憚爾隆孝奉尊無求不惠盟誓甚明。而今哀慟以亂我心。妻曰。太子求道厥勞何甚。帝釋諸天僉然議曰。太子道弘普施無盡試求其妻。釋化梵志曰。子懷乾巛之仁。普濟群生布施無逆故來歸心。子妻賢貞德馨遠聞故來乞丐。答曰大善。天地卒然大動天人鬼神靡不嘆善。梵志曰。吾是天帝非世庸人也。故來試子。子尚佛慧影范難雙矣。今欲何愿恣求必從。太子曰。愿獲大富常好佈施無貪逾。今吾父王及國臣民思得相見。天帝曰。善應時不現。梵誌喜獲其息。行不覺疲連牽兩兒如得亡役。兒王者之孫榮樂自由。去取二親為繩所縛。結處皆傷哀號呼母。鞭之而走
血流丹地。天神愍念解縛愈傷。為生甘果令地柔軟。兄弟摘果更相授啖曰。甘如苑中果。地柔軟如王邊氈𣥡矣。兄弟相扶仰天呼母。涕泣流身歸到其家喜笑且云。吾為爾得奴婢二人自從所使。妻睹兒曰。奴婢不爾。斯兒端正手足悅懌不任作勞。孚行炫賣更買所使。又欲往異國。天惑其路乃之本土。兆民識焉僉曰。斯大王孫矣。便以聞王。王呼入宮。宮人鉅細靡不噓唏。王欲抱兩兒不就。王曰何故。兒曰。昔為王孫今為奴婢之賤。何緣坐王膝乎。王問梵志曰。緣得斯兒。對之如實。曰賣兒幾錢。梵志未答。男孫剿曰。男直銀錢一千特。牛牸牛各百頭。女直金錢一千特牛牸牛各二百頭。王曰。男長而賤女幼而貴何也。對曰。太子既聖且仁眾所依附。而見遠逐故知男賤也。黎庶之女茍以華色處在深宮。故知女貴也。王曰。八歲孩童而有高士之論。豈況其父乎。宮人鉅細聞其諷諫莫不舉哀。王顧皆如數梵志退矣。王抱兩孫坐之於膝曰。向不就抱今來何疾乎。對曰。向是奴婢今為王孫。曰汝父處山何食自供。兩兒俱曰。食菜樹果以自給耳。日與禽獸百鳥相娛亦無愁心。王遣使者迎焉。使者就道。山中樹木俯仰屈伸似有跪起之禮。百鳥悲鳴哀感人情。太子曰。斯者何瑞。妻臥地曰。王意解釋使者來迎神祇助善故興斯瑞。妻自亡兒臥
地。使者到乃起拜王命矣。使者曰。王逮皇后損食銜泣身命日衰思睹太子。太子左右顧望戀慕山中樹木流泉收淚升車。自使者發舉國歡喜。治道掃除預施帳幔。燒香散華伎樂幢蓋。舉國趨蹌稱壽無量。太子入城頓首謝過退勞起居。王復以國藏珍寶都付太子勸令佈施。鄰國困民似川歸海。宿怨睹之拜來稱臣。貢獻相銜賊寇尚仁偷盜競施干戈厭藏囹圄毀矣。群生永樂十方慶善積德不休。始雖嬰苦今為無盡尊矣。太子后終生兜術天。自天來下生白凈王宮。今吾身是。父王者阿難是。妻瞿夷是。子男羅云是。女者羅漢珠遲母是。天帝釋者彌勒是。射獵者優陀耶是。珠陀者大迦葉是。賣兒梵志者調達是。菩薩慈惠佈施如是(出須大拏經)。
祇域為㮈女所生舍國為醫八
昔維耶離國。王苑中生一奈樹。枝葉繁茂加有光色香美非凡。王極寶愛。自非宮中尊貴不得啖之。時有梵志。居家饒富一國無雙聰明博達才智出羣。王用為大臣。請食設㮈畢以一㮈實與之。梵志見㮈香美非凡乃問曰。此奈樹下寧有小栽可得乞不。王曰。卿若欲得一栽相與。梵志種之。朝夕灌溉枝條茂好三年生實。光彩大小如王家許。梵志大喜自念。我資財無數不減于王。唯無此㮈今既得之即無所減。便取食之而大苦澀。乃退思惟。當是土無肥耳。仍捉
【現代漢語翻譯】 現代漢語譯本
到達目的地后，使者先行拜見了國王，傳達了王命。使者說：『國王因為皇后的逝世而減少飲食，含淚悲傷，身體日益衰弱，非常想念太子。』太子左右環顧，依戀山中的樹木和流泉，收起眼淚登上馬車。自從使者出發，舉國上下都非常歡喜，修整道路，提前佈置好帳幔，焚香散花，奏響音樂，樹立幢幡寶蓋。全國人民奔走相告，祝願國王萬壽無疆。太子入城后，向國王叩首謝罪，表達慰問之意。國王再次將國庫中的珍寶全部交給太子，勸他廣行佈施。鄰國受困的百姓像河流歸入大海一樣前來投奔。過去有怨恨的人見到太子，也拜服稱臣。進貢的隊伍絡繹不絕，就連盜賊也變得仁義，偷盜的人爭相施捨，兵器被厭棄收藏，監獄也被摧毀了。眾生永遠快樂，十方世界都讚美善行，積累功德永不停止。起初雖然經歷苦難，如今卻獲得了無盡的尊榮。太子後來往生到兜率天（Tushita Heaven）。從兜率天降生到凈飯王（Suddhodana）的王宮。現在我的身體就是當時的太子。父王者就是阿難（Ananda）。妻子瞿夷（Gopī）就是耶輸陀羅（Yasodharā）。兒子羅云（Rāhula）就是羅睺羅（Rāhula）。女兒就是羅漢珠遲母。天帝釋（Śakra）就是彌勒（Maitreya）。射獵者就是優陀耶（Udayin）。珠陀就是大迦葉（Mahākāśyapa）。賣兒梵志就是提婆達多（Devadatta）。菩薩的慈悲和佈施就是這樣。（出自《須大拏經》） 祇域（Jivaka）因為㮈女所生，捨棄國家爲了醫治疾病。 過去在維耶離國（Vaiśālī）有一個國王的苑囿中生長著一棵奈樹（Myrobalan tree）。樹的枝葉繁茂，而且具有非凡的光澤和香氣。國王非常珍愛這棵樹，只有宮中尊貴的人才能食用奈樹的果實。當時有一位婆羅門（Brahmin），家境富裕，在一國之內無人能比，他聰明博學，才智超群。國王任用他為大臣。國王請他吃飯，擺設了㮈，用一個㮈的果實給他。婆羅門看到㮈的果實香美非凡，於是問道：『這棵奈樹下有沒有小樹苗可以乞討？』國王說：『如果你想要，我就送你一棵。』婆羅門種下樹苗，早晚澆灌，枝條茂盛美好，三年後結出果實，光彩和大小都和王家的果實一樣。婆羅門非常高興，心想：『我的資財無數，不亞於國王。只是沒有這種㮈，現在既然得到了，就沒有什麼比國王差的了。』於是就摘取果實食用，卻感到非常苦澀。於是退下來思考，心想：『大概是土壤不夠肥沃吧。』於是就抓起
【English Translation】 English version
Upon arrival, the envoy first paid respects to the king and conveyed the royal decree. The envoy said, 'The king, due to the passing of the queen, has reduced his diet, grieving with tears, and his health is declining daily, deeply longing to see the prince.' The prince looked around, reluctant to leave the trees and flowing springs in the mountains, wiped away his tears, and boarded the chariot. Since the envoy's departure, the entire kingdom rejoiced, preparing the roads, setting up tents in advance, burning incense, scattering flowers, and playing music with banners and canopies. The entire nation rushed to congratulate the king, wishing him boundless longevity. The prince entered the city, prostrated himself to apologize, and expressed his condolences. The king once again entrusted all the treasures in the national treasury to the prince, urging him to give generously. The distressed people of neighboring countries flocked to him like rivers flowing into the sea. Those who had held grudges in the past bowed down and became his subjects upon seeing the prince. Tribute came in an endless stream, even thieves became benevolent, those who stole competed to give, weapons were discarded and stored away, and prisons were destroyed. All beings were forever joyful, the ten directions praised good deeds, and the accumulation of merit never ceased. Although initially experiencing hardship, he now attained endless honor. The prince later was reborn in the Tushita Heaven (Tushita Heaven). From Tushita Heaven, he descended to the palace of King Suddhodana (Suddhodana). My current body is that prince. The father king is Ananda (Ananda). The wife Gopī (Gopī) is Yasodharā (Yasodharā). The son Rāhula (Rāhula) is Rahula (Rāhula). The daughter is the mother of the arhat Zhuchi. The celestial emperor Śakra (Śakra) is Maitreya (Maitreya). The hunter is Udayin (Udayin). Zhutuo is Mahākāśyapa (Mahākāśyapa). The Brahmin who sold his child is Devadatta (Devadatta). The Bodhisattva's compassion and generosity are like this. (From the Sutasoma Sutra) Jivaka (Jivaka), born from the woman of the Myrobalan tree, abandoned his kingdom to heal diseases. In the past, in the kingdom of Vaishali (Vaiśālī), in the king's garden, there grew a Myrobalan tree (Myrobalan tree). The tree's branches and leaves were lush, and it possessed extraordinary luster and fragrance. The king cherished this tree greatly, and only the noble ones in the palace were allowed to eat its fruit. At that time, there was a Brahmin (Brahmin) who was wealthy, unparalleled in the kingdom, intelligent, learned, and exceptionally talented. The king employed him as a minister. The king invited him to a meal, set out Myrobalan fruit, and gave him one fruit. The Brahmin saw that the Myrobalan fruit was extraordinarily fragrant and beautiful, so he asked, 'Is there a small sapling under this Myrobalan tree that I could beg for?' The king said, 'If you want one, I will give you one.' The Brahmin planted the sapling, watering it morning and evening, and the branches grew lush and beautiful. After three years, it bore fruit, its luster and size like that of the royal family's fruit. The Brahmin was overjoyed, thinking, 'My wealth is countless, no less than the king's. I only lack this Myrobalan fruit, but now that I have it, I am no less than the king.' So he picked the fruit and ate it, but it tasted very bitter. He then retreated to think, 'Perhaps the soil is not fertile enough.' So he grabbed
取乳以飲一牛次第至百煎為醍醐。日日灌之卻至明年。實乃甘美。而樹邊生一瘤節。大如手卷。日月增長恐妨其實。適欲斫去。復恐傷樹。遲迴未決。節生一枝。洪直調好高出樹顛。去地七丈。抄生諸枝形如偃蓋。華葉茂好勝于樹本。即作棧閣登而視之。見偃蓋之中乃有池水。既清且香眾華鮮明。披視華下。有一女兒在池水中。梵志抱取歸家長養。名曰㮈女。至年十五顏色端正天下無雙聲聞遠國。有七國王。同時俱來詣梵志所求娉㮈女以為夫人。梵志不知與誰。于其園中架一高樓以㮈女置上。謂諸王曰。此女非我所生。自出于奈樹之上。今七王俱求。我設與一六當見怒。不敢愛惜。女今在園中樓上。諸王但自評議。應得者取非我所制。七王共爭紛紜未決。其夜洴沙王從伏瀆入登樓就宿。明晨當去。奈女曰。大王幸抂威尊接逮。若其有子則是王種當何所付。王曰。是男還我是女還汝。王即脫手金镮之印以付奈女曰。以是為信。出語群臣。我已得奈女與共一宿。洴沙軍人皆稱萬歲曰。我王已得奈女。六王聞之便各還去。奈女生男兒。初生時手中把持針藥囊。梵志曰。此國王之子而執持醫器必醫王也。名曰祇域(涅槃等諸經皆云耆婆請磐特比丘經云耆域)至年八歲。聰明學問書疏越倫。與鄰比小兒遊戲心常輕諸小兒。諸兒罵
曰。無父之子淫女所生何敢輕我。祇域愕然默而不答。便歸問母曰。我視諸子皆不如我。而反罵我言無父之子。我父今者為在何許。母曰。汝父者是洴沙王。祇域曰。洴沙王乃在羅悅祇國。去此五百里。何緣生我。即持此環往羅悅祇國。徑入宮門即到王前。為王作禮長跪白曰。我是王子奈女所生。今年八歲始知是大王種。故奉指镮印信遠來歸家。王見印文。憶昔有誓知是其子。愴然憐之以為太子。涉歷二年會阿阇世王生。祇域因白王曰。我初生時手把針藥囊。應當為醫王。雖以我為太子非我所樂。王適子生矣。應襲尊嗣。我願得行學醫術。王即聽之。敕國上醫術儘教之。而祇域嬉戲未嘗受學。諸師責謂之曰。醫術鄙陋誠非太子至尊所學。然大王之命不可違廢。受敕以來積有日月。而太子初不受半言。若王問我。我何以對。祇域曰。我生而有醫證在手。故白大王捐棄榮豪求學醫術豈復懈怠。直以諸師之道無足學者故耳。便取本草藥方針脈諸經具難問師。師無能答。反為作禮曰太子神聖非我所及。歷世疑義請太子說。便說其義。諸醫歡喜作禮奉行。祇域便就救療。所治輒愈遠國知名。還於宮門逢擔𦿕小兒望見五藏縷悉分明。祇域心念。本草經說。有藥王樹從外照內。此兒𦿕中有藥王樹。即問曰。賣堪幾錢。兒曰十錢。依雇
十錢。兒下𦿕置地。則闇不復見其腹中。祇域思惟。不知束中何者是藥王木。便解兩束一一聚之以著兒腹上。無所照見如是盡兩束𦿕。最後小枝照見腹內。祇域大喜。知此小枝定是藥王。悉還兒𦿕。兒歡喜去。時國中迦羅越家女年十五。臨當嫁日忽頭痛而死。祇域聞之往至其家問。女常有何病乃致夭死。父曰。女小有頭痛疾日日增甚朝發致命。祇域以藥王照女頭。見有剡蟲。大小相生乃數百枚鉆食頭腦腦盡故死。便以金刀披破其頭。悉出諸蟲封著罌中。以三種神膏涂瘡。一種補蟲所食骨間之傷。一種生腦。一種治外刀瘡。告女父曰。好令安靜慎莫使驚。七日當愈。到日我當復來祇域適去。女母便更啼哭曰。我子為再死也。豈有破頭鑿腦當復活者。父止之曰。祇域生而把持針藥。捐棄尊位行作醫師。但為一切護治人命。此天醫王豈當妄耶。囑語汝言慎莫使驚。而卿今反啼哭以驚動之。欲令此兒不復生耶。母聞便止哭供養護之。寂靜七日。女便吐氣而寤如從臥覺。曰。我今者了不頭痛。身體皆安誰護我者使得如是。父曰。汝前已死。醫王祇域故來護汝。破頭出蟲以得更生。便開罌出蟲示之。女見大更驚悕。深自僥倖曰。祇域乃神。如是何報其恩。須臾祇域來至。女大歡喜。出門奉迎作禮跪曰。愿為君婢終身以報更生之恩。
【現代漢語翻譯】 現代漢語譯本： 十個錢。用來購買照腹的藥王木。如果藥王木照不出來，那就說明藥王木是假的。祇域（耆婆，古印度著名醫師）思索著，不知道兩束藥王木中哪一個是真正的藥王木。於是解開兩束藥王木，一根一根地放在小孩的肚子上。如果藥王木是真的，就可以照見腹中的情況。這樣，他用盡了兩束藥王木，最後，一根小枝照見了腹內的情況。祇域非常高興，知道這根小枝一定是真正的藥王木。於是把其他的藥王木都還給了小孩，小孩歡歡喜喜地離開了。 當時，國中一個迦羅越（身份不明）家的女兒，年方十五，正要出嫁，忽然頭痛而死。祇域聽說了這件事，前往她家詢問：『這個女兒平時有什麼病，竟然導致夭折？』她的父親說：『女兒稍微有些頭痛的毛病，但一天比一天嚴重，早上發病，晚上就死了。』祇域用藥王木照她的頭，看見有剡蟲（一種寄生蟲），大小相生，竟然有數百枚，鉆食她的頭腦，頭腦被吃盡了，所以才死了。於是用金刀剖開她的頭，把所有的蟲子都取出來，封在罐子里。然後用三種神膏塗抹傷口：一種用來修補蟲子啃食骨頭造成的損傷，一種用來生腦，一種用來治療外面的刀傷。他告訴女子的父親說：『好好讓她安靜休息，千萬不要讓她受到驚嚇，七天就能痊癒。到時候我再來。』祇域剛離開，女子的母親就開始哭泣，說：『我的女兒又要死一次了！哪裡有剖開頭顱、鑿開腦子還能復活的道理？』父親制止她說：『祇域從小就拿著針藥，放棄了尊貴的地位，做了一名醫生，只是爲了救護人命。這位天醫之王怎麼會說謊呢？他囑咐你不要讓她受到驚嚇，而你現在反而啼哭驚動她，想要讓這個孩子不能復生嗎？』母親聽了，便停止哭泣，供養守護著女兒，讓她安靜地休息了七天。女子便吐了一口氣，醒了過來，就像從睡夢中醒來一樣，說：『我現在一點也不頭痛了，身體都很好，是誰在保護我，讓我變成這樣？』父親說：『你之前已經死了，是醫王祇域特地來救護你，剖開你的頭取出蟲子，你才能得以更生。』便打開罐子，把蟲子給她看。女子見了，非常驚訝，深感僥倖，說：『祇域真是太神奇了！我該如何報答他的恩情呢？』過了一會兒，祇域來了，女子非常高興，出門迎接，向他行禮跪拜，說：『我願意做您的婢女，終身報答您的更生之恩。』
【English Translation】 English version: Ten coins. Used to purchase the 'medicine king wood' (a type of wood believed to have medicinal properties and the ability to reveal internal ailments) for illuminating the abdomen. If it doesn't reveal anything, then it's a fake. Jivaka (a famous physician in ancient India) pondered, not knowing which of the two bundles was the true 'medicine king wood'. So he untied the two bundles and placed them one by one on the child's abdomen. If it was genuine, it would reveal the contents of the abdomen. Thus, he used up both bundles, and finally, a small branch illuminated the inside of the abdomen. Jivaka was overjoyed, knowing that this small branch must be the true 'medicine king'. So he returned the rest of the wood to the child, who happily left. At that time, in the kingdom, the daughter of a Kalavata (unclear identity) family, fifteen years old, was about to be married when she suddenly died from a headache. Jivaka heard of this and went to her house to ask: 'What illness did this daughter usually have that led to her premature death?' Her father said, 'The daughter had a slight headache, but it became more and more severe day by day, starting in the morning and ending her life in the evening.' Jivaka used the 'medicine king wood' to illuminate her head and saw 'pointed worms' (a type of parasite), large and small, numbering several hundred, drilling into her brain and eating it away, which is why she died. So he used a golden knife to cut open her head, took out all the worms, and sealed them in a jar. Then he applied three kinds of divine ointment to the wound: one to repair the damage caused by the worms eating the bones, one to regenerate the brain, and one to treat the external knife wound. He told the girl's father, 'Let her rest quietly and be careful not to startle her; she will recover in seven days. I will come again then.' As soon as Jivaka left, the girl's mother began to cry, saying, 'My daughter is going to die again! How can someone who has had their head cut open and their brain drilled into possibly come back to life?' The father stopped her, saying, 'Jivaka has been holding needles and medicine since he was young, abandoning his noble position to become a doctor, just to protect and heal people's lives. Would this heavenly king of medicine lie? He instructed you not to startle her, but now you are crying and startling her, do you want this child to not be reborn?' Hearing this, the mother stopped crying, provided for and protected her daughter, and let her rest quietly for seven days. The girl then exhaled and woke up as if from a dream, saying, 'I don't have a headache at all now, and my body is fine. Who protected me and made me like this?' The father said, 'You were already dead, but the medicine king Jivaka came specifically to save you, cutting open your head and taking out the worms so that you could be reborn.' Then he opened the jar and showed her the worms. The girl was very surprised and felt very fortunate, saying, 'Jivaka is truly amazing! How can I repay his kindness?' After a while, Jivaka arrived, and the girl was very happy, went out to greet him, bowed, and knelt, saying, 'I am willing to be your servant and repay your kindness of rebirth for the rest of my life.'
祇域曰。我為醫師周行治病居無常處何用婢為。必欲報恩者與我五百兩金。我不自用當謝師恩。師雖無以教我。我見嘗為弟子。今得汝金當以與之。女便奉五百兩金。祇域受以與師。因白王暫歸省母。到維耶離國。有迦羅越家兒。好學作一木馬高七尺餘。學習蹁上初學得上馬。后遂失據躄地而死。祇域聞之。便往以藥王照。復見肝反戾向後氣結不通故死。復以金刀破腹手探料理。還肝向前畢。以三種神膏涂之。其一種者補手所護持之處。一種通利氣息。一種主合刀瘡。囑語其父曰。慎莫令驚三日當愈。父承教敕寂靜養視至於三日。兒便吐氣而寤亦如臥覺。即便起坐。俄而域來。兒出迎禮曰。愿為作奴終身供養以報生活之恩。祇域曰。我為醫師周行治病。病者之家爭為我使當用奴為。我母養我勤苦。我未有供養。卿若欲謝我。與我五百兩金。以報母恩。取金以上奈女。還歸羅悅祇國。祇域活此兩人便馳名天下莫不聞知。又南有大國去羅悅祇八千里。洴沙及諸小國皆臣屬之。其王疾病積年不差。恒苦瞋恚睨眥殺人。人舉目視之亦殺。低頭不仰亦殺。使人行遲亦殺。疾走亦殺。左右侍人不知當何措手足。醫師合藥輒嫌有毒亦復殺之。前後所殺傍臣宮女及醫師輩不可稱數。病乃日增其毒氣攻心。煩滿短氣如火燒身。聞祇域名即
【現代漢語翻譯】 現代漢語譯本 祇域說：『我作為醫生，四處行醫治病，居無定所，要婢女做什麼呢？如果一定要報恩，就給我五百兩金子。我不會自己用，會用來感謝老師的恩情。老師雖然沒有教我什麼，但我見他曾經是我的弟子。現在得到你的金子，就用來給他。』女子便獻上五百兩金子。祇域收下後給了他的老師，並稟告國王暫時回家探望母親。他到了維耶離國（Vaishali，古印度城市名）。有一戶迦羅越（Kāravet，古代印度一種職業）家的小孩，喜歡學習製作木馬，木馬高七尺多。他學習騎木馬，剛開始學的時候能騎上去，後來卻失足摔倒在地而死。祇域聽說了這件事，就前去用藥王照（一種醫術）。發現小孩的肝臟翻轉到後面，氣息堵塞不通，所以才死的。於是用金刀剖開腹部，用手探入進行處理，把肝臟恢復到原來的位置。然後用三種神膏塗抹。其中一種用來固定手所扶持的地方，一種用來疏通氣息，一種用來癒合刀傷。他囑咐小孩的父親說：『千萬不要讓他受到驚嚇，三天後就會痊癒。』父親聽從囑咐，安靜地照料他，到了第三天，小孩便吐出一口氣醒了過來，就像睡醒了一樣。隨即起身坐了起來。不久，祇域來了，小孩出門迎接並行禮說：『我願意做您的奴僕，終身供養您，來報答救命之恩。』祇域說：『我作為醫生，四處行醫治病，病人家裡都爭著讓我差遣，哪裡需要奴僕呢？我的母親辛勤地養育我，我還沒有供養過她。你如果想要感謝我，就給我五百兩金子，用來報答母親的恩情。』小孩給了他金子，祇域把金子獻給了奈女（Nai Nü，人名），然後返回羅悅祇國（Rajagriha，古印度城市名）。祇域救活了這兩個人，便名揚天下，無人不知無人不曉。又往南有一個大國，距離羅悅祇八千里，洴沙王（Bimbisara，古印度國王名）和各個小國都臣服於它。那個國王生病多年，一直沒有好轉。他總是感到憤怒，斜眼瞪人，動輒殺人。人們抬頭看他，也會被殺；低頭不看他，也會被殺；讓人走慢了，也會被殺；走快了，也會被殺。左右侍奉的人不知道該如何是好。醫生配的藥，他總是懷疑有毒，也把醫生殺了。前後被殺的近臣、宮女和醫生數不勝數。病情日益加重，毒氣攻心，煩躁胸悶，呼吸短促，如同火燒身。聽說祇域的名聲后，立即...
【English Translation】 English version Jivaka said, 'As a physician, I travel around treating illnesses and have no fixed abode. What use would I have for a maidservant? If you truly wish to repay my kindness, give me five hundred gold pieces. I will not use it for myself but will thank my teacher for his kindness. Although he taught me nothing, I saw that he was once my disciple. Now that I have received your gold, I will give it to him.' The woman then offered five hundred gold pieces. Jivaka accepted it and gave it to his teacher, then asked the king for permission to return home to visit his mother. He went to the country of Vaishali (Vaishali, ancient Indian city). There was a child from a Kāravet (Kāravet, an ancient Indian profession) family who liked to learn how to make wooden horses, and the wooden horse was over seven feet tall. He learned to ride the wooden horse, and at first he could ride it, but later he lost his footing and fell to the ground and died. When Jivaka heard about this, he went and used the 'Medicine King Illumination' (a medical technique). He found that the child's liver was turned backwards, and his breath was blocked, so he died. So he cut open his abdomen with a golden knife, reached in with his hand to treat it, and returned the liver to its original position. Then he applied three kinds of divine ointment. One kind was used to secure the place where the hand held it, one kind was used to clear the breath, and one kind was used to heal the knife wound. He instructed the child's father, 'Be careful not to let him be frightened, and he will recover in three days.' The father followed the instructions and quietly cared for him, and on the third day, the child breathed out and woke up, just like waking up from a sleep. Then he got up and sat down. Soon, Jivaka came, and the child came out to greet him and bowed, saying, 'I am willing to be your servant and support you for the rest of my life to repay the kindness of saving my life.' Jivaka said, 'As a physician, I travel around treating illnesses, and the families of the sick are all vying to use me, so where would I need a servant? My mother raised me diligently, and I have not yet supported her. If you want to thank me, give me five hundred gold pieces to repay my mother's kindness.' The child gave him the gold, and Jivaka gave the gold to Nai Nü (Nai Nü, a person's name), and then returned to the country of Rajagriha (Rajagriha, an ancient Indian city). Jivaka saved these two people, and his name spread throughout the world, and everyone knew about him. Further south, there was a large country, eight thousand miles away from Rajagriha, and King Bimbisara (Bimbisara, an ancient Indian king) and all the small countries were subordinate to it. That king had been ill for many years and had not recovered. He was always angry, squinted at people, and killed people at every turn. If people looked up at him, they would be killed; if they looked down at him, they would be killed; if people walked slowly, they would be killed; if they walked quickly, they would be killed. The people serving him on the left and right did not know what to do. He always suspected that the medicine prescribed by the doctors was poisonous, and he killed the doctors as well. The number of close ministers, palace women, and doctors who had been killed before and after was countless. The illness worsened day by day, and the poisonous gas attacked his heart, causing him to be irritable, short of breath, and feel like he was burning.
為下書。敕洴沙王徴召祇域。祇域聞此王多殺醫師大小恐怖。洴沙又憐其年小恐為所殺。適欲不遣畏見誅伐。父子相守晝夜憂愁。乃將祇域俱往問佛。佛告祇域。汝宿命時與我約誓俱當救護天下人病。我治內病汝治外病。今我得佛故如本願會生我前。此王病篤遠來迎汝如何不往。急往護之。趣作方便令病必愈。不殺汝也。祇域便承佛威神。往到王所。診省脈理。及以藥王照之。見王五藏百脈之中。血氣擾擾悉見。是蛇蠆之毒周匝身體。祇域白王。王病可治。治之保愈。然宜見大后咨議合藥。若不見大后藥終不成。王聞此語不解其故。意甚欲怒。然患身病。宿聞祇域之名故遠迎之。冀必有益且見小兒知無奸私忍而聽之。即遣青衣黃門將入見太后。祇域白太后。王病可治今當合藥。宜密啟其方不可宣露。愿屏左右。太后即遂遣青衣黃門出。祇域因問太后。向省王病。見王身中血脈悉是蛇蠆之毒似非人類。王為定是誰子。太后以實語我。我能治之。若不語我。我則不知所治。太后曰。我昔嘗于金柱殿中晝臥。忽有來摩我上者。我時恍惚夢與通情。忽然而寤。見有大蠆長三丈餘從我上去即覺有軀。王實是此蠆子也。我為羞恥此未常出口。童子今乃覺之何其神妙。若病可治。愿以王命委屬童子。今者治之當用何藥。祇域曰。唯有
醍醐耳。太后曰。咄童子慎莫道。此王大惡聞醍醐之氣。又惡聞其名。前後坐口道醍醐而死者數千百人。汝今道此必當殺汝。以此飲王終不得下。愿更用他藥。祇域曰。醍醐治毒病。惡聞醍醐是也。王病若微及是他毒為有餘藥可以愈之。蠆毒既重。又已匝體。自非醍醐終不能消。今當煎克化令成水。乃出見王曰。向入見太后。已啟藥方今當合之。十五日當成。今我有五愿。王若聽我病可即愈。若不聽我病不得愈。王問五愿盡何等事。祇域曰。一者愿得王匣藏中新衣未經軀者與我衣之。二者愿令我得獨出入宮門不使禁訶。三者愿得日日獨入見太后及王后亦莫禁呵。四者愿王飲藥當一仰令盡莫得中息。五者愿得王八千里白象與我乘之。王聞大怒曰。兒子何敢求是五愿。從且解之。若不能解今打殺汝。祇域曰。合藥宜當精潔齋戒。而我來日經久。衣服皆被塵垢故欲得王衣著以合藥也。又王前後使諸醫師皆嫌疑之無所委慎。又誅殺之不服其藥。群臣大小皆言王當復殺我。而王病已甚。恐外人生心作亂。若令我自出自入不見禁訶。則外人大小皆知王信我無疑。必服我藥病必當愈。則不敢生逆亂之心也。又言前後殺人甚多。臣下大小各懷恐怖。皆不願王之安隱。無可信者。今共合藥。恐其因我顧睨之間。便投毒藥中。我所不覺則非
{ "translations": [ "現代漢語譯本：", "醍醐（最好的牛乳製品）耳。太后說：『哎，孩子，小心別說。我王最厭惡聽到醍醐的氣味，也厭惡聽到這個名字。之前因為說了醍醐而被處死的人成千上百。你現在說這個，一定會被殺的。用這個給大王服藥，最終也不會喝下去的。希望你用其他的藥。』 祇域（醫生名）說：『醍醐能治療毒病，大王厭惡聽到醍醐是這個原因。如果大王的病很輕微，或者只是其他的毒，還有剩餘的藥物可以治好。但是現在大王中的蝎毒已經很嚴重，而且已經遍佈全身，如果不是醍醐，最終無法消除。我現在應當煎煮克化，使之變成水。』於是出來拜見國王說：『之前進去拜見太后，已經稟告了藥方，現在應當調配。十五天後可以完成。現在我有五個願望，大王如果聽從我，病就可以立刻痊癒。如果不聽從我，病就不能痊癒。』 國王問：『五個願望都是什麼事？』 祇域說：『第一，希望得到大王匣子中收藏的新的、未經穿過的衣服給我穿。第二，希望允許我獨自出入宮門，不要讓人禁止呵斥。第三，希望允許我每天獨自進去拜見太后和王后，也不要禁止呵斥。第四，希望大王喝藥的時候一口氣喝完，不要中間停頓。第五，希望得到大王八千里路程才能到達的地方所產的白象給我乘坐。』 國王聽后大怒說：『你這小子怎麼敢要求這五個願望？先解釋清楚，如果不能解釋清楚，現在就打死你。』 祇域說：『調配藥物應當精細潔凈，齋戒身心。而我來這裡已經很久了，衣服都被塵垢沾染，所以想要得到大王的衣服穿來調配藥物。而且大王之前使用的各位醫師，都被懷疑而不能委以重任，又因為不服藥而被誅殺。群臣大小都說大王一定會殺我。而且大王的病已經很嚴重，恐怕外面的人會產生異心作亂。如果允許我自由出入，不被禁止呵斥，那麼外面的人無論大小都知道大王信任我無疑，一定會服用我的藥，病也一定會痊癒，那麼他們就不敢產生叛逆作亂的心了。』 又說：『之前大王殺的人很多，臣下無論大小都懷有恐懼，都不希望大王平安無事，沒有可以信任的人。現在一起調配藥物，恐怕他們在我不注意的時候，就把毒藥投到藥中，我沒有察覺就不好了。』", "English version:", '\'Tihu (the best dairy product) ear.\' The Queen Mother said, \'Hey, child, be careful not to say that. My king hates to hear the smell of Tihu, and also hates to hear the name. Thousands of people have been executed before for saying Tihu. If you say this now, you will definitely be killed. If you give this medicine to the king, he will not drink it in the end. I hope you use other medicines.\' Zhiyu (doctor\'s name) said, \'Tihu can cure poisonous diseases, and the king hates to hear Tihu for this reason. If the king\'s illness is mild, or if it is just other poisons, there are still remaining medicines that can cure it. But now the king\'s scorpion poison is very serious, and it has spread all over his body. If it is not Tihu, it will not be eliminated in the end. I should now decoct and digest it to turn it into water.\' So he came out to see the king and said, \'I went in to see the Queen Mother before, and I have already reported the prescription. Now I should prepare it. It can be completed in fifteen days. Now I have five wishes. If the king listens to me, the disease can be cured immediately. If you don\'t listen to me, the disease cannot be cured.\' The king asked, \'What are the five wishes?\' Zhiyu said, \'First, I hope to get the new, unworn clothes collected in the king\'s box for me to wear. Second, I hope to be allowed to enter and leave the palace gate alone, and not be forbidden to scold. Third, I hope to be allowed to enter and see the Queen Mother and the Queen alone every day, and not be forbidden to scold. Fourth, I hope that when the king drinks the medicine, he will drink it all in one breath, without stopping in the middle. Fifth, I hope to get the white elephant from the place that can only be reached after traveling eight thousand miles for the king to ride.\' The king was furious when he heard this and said, \'How dare you, boy, ask for these five wishes? Explain it clearly first. If you can\'t explain it clearly, I will kill you now.\' Zhiyu said, \'The preparation of medicines should be meticulous and clean, and one should fast and purify one\'s mind. But I have been here for a long time, and my clothes are covered with dust, so I want to get the king\'s clothes to wear to prepare the medicine. Moreover, the physicians used by the king before were all suspected and could not be entrusted with important tasks, and they were also executed for not taking the medicine. The ministers, big and small, all said that the king would definitely kill me. And the king\'s illness is very serious, I am afraid that outsiders will have different intentions and cause chaos. If I am allowed to enter and leave freely without being forbidden to scold, then people outside, whether big or small, will know that the king trusts me without doubt, and will definitely take my medicine, and the disease will definitely be cured, then they will not dare to have rebellious and chaotic thoughts.\' He also said, \'The king has killed many people before, and the ministers, big and small, are all terrified, and they do not want the king to be safe and sound. There is no one to trust. Now we are preparing the medicine together, I am afraid that they will put poison in the medicine when I am not paying attention, and I will not notice it.\'" ] }
小故思惟。天下可信者恩情無厭。唯有母與婦。故欲入見大后與共合藥當煎。十五日乃成故欲日日得入伺候火齊耳。又藥有齊數氣味宜當相及。若其中息則氣不相系也。又乃南山中有神妙藥草。去此四千里。王服藥宜當即得此草。重複服之故欲乘此象詣往采之。朝去暮還令藥味相及也。王意大解。皆悉聽之。於是祇域煎克醍醐十五日成化如清水。凡得五升便與大后王后。俱出奉藥白可服。愿被白象置殿前。王即聽之。王見藥但如清水一服便盡。祇域便乘象徑去歸其本國道。適行三千里年幼微弱不堪疾迅頭眩疲極臥息山間。過中王噫出醍醐氣。怒曰。小兒子敢以醍醐中我。怪小兒所以求我白象。正欲以叛去耳。王有勇士。名曰烏。神足能行。即敕逐取小兒還。我目前捶而殺之。烏行及之曰。汝何故以醍醐與王。而言是藥王令我追呼汝還。汝急隨去陳謝自首庶望得活。若故欲走今必殺汝終不得脫。祇域自念我雖方便求此白象。故復不脫。今當復作方便何可隨去。乃謂烏言。我朝來未食還必當死。寧可假我須臾得於山間。啖果飲水絕而就死乎。烏見祇域小兒懼死言辭辛苦。矜而聽之曰。促食當去不得久留。祇域乃取一梨吃食其半。以毒藥著爪甲中以分余半便置於地。又取一壞水先飲其半。又行爪下毒于余水中復置於地。乃嘆
【現代漢語翻譯】 現代漢語譯本： 祇域（Jivaka，人名）心想：『天下最可靠的是恩情，而恩情是永無止境的。只有母親和妻子是真正可靠的。』因此，他想去拜見太后，一起調製藥物，需要煎煮十五天才能完成，所以他想每天都能進去伺候火候和藥材的配比。而且藥物有固定的劑量，氣味應該相互協調，如果中間停止，藥效就不能相互連線。 『另外，南山中有一種神奇的藥草，距離這裡四千里。大王服藥后，應該立即得到這種藥草，重複服用。因此，我想乘坐這頭白象前去採摘，早上出發，晚上返回，使藥味能夠相互協調。』 國王聽后非常高興，完全同意了他的請求。於是，祇域煎煮克醍醐（Ghrita-mandaka，一種藥）十五天，使其化為清水。總共得到五升，便與太后、王后一起奉上藥物，稟告國王可以服用了，並請求將白象安置在殿前。國王立即同意。 國王看到藥只是像清水一樣，一服就喝完了。祇域便乘坐白象徑直離開，返回自己的國家。走了三千里路，因為年幼體弱，無法快速前進，感到頭暈疲憊，便在山間休息。中午時分，國王打了個嗝，呼出了醍醐的氣味，憤怒地說：『這小傢伙竟然用醍醐來欺騙我！怪不得這小傢伙要我的白象，原來是想用來叛逃！』 國王有一位勇士，名叫烏（U，人名），神行如飛。國王立即命令他追回小兒，帶到我面前捶打殺死。烏追上了祇域，說：『你為什麼用醍醐給國王，卻說是藥？國王命令我追你回去。你趕緊跟我回去，陳述謝罪，或許還能活命。如果還想逃跑，我今天必殺你，你終究逃脫不了。』 祇域心想：『我雖然用方便之法求得這頭白象，最終還是無法逃脫。現在應當再想辦法，怎麼能跟他回去呢？』於是對烏說：『我早上沒吃飯，回去肯定會死。能否讓我暫時在山間吃些果子，喝點水，然後絕食而死呢？』 烏見祇域是個小孩，害怕死亡，言辭懇切，便可憐他，同意了他的請求，說：『快點吃，吃完就走，不能久留。』祇域便拿起一個梨子，吃了一半，將毒藥放在指甲中，塗在剩下的半個梨子上，然後放在地上。又拿了一個水罐，先喝了一半，又將指甲中的毒藥塗在剩下的水中，也放在地上，然後嘆息道：
【English Translation】 English version: Jivaka (name of a person) thought: 'What is most trustworthy in the world is kindness, and kindness is endless. Only mothers and wives are truly reliable.' Therefore, he wanted to visit the Queen Mother to prepare medicine together, which would take fifteen days to decoct. So he wanted to be able to enter every day to tend to the fire and the proportions of the ingredients. Moreover, the medicine has a fixed dosage, and the flavors should be coordinated with each other. If it stops in the middle, the medicinal effects cannot be connected. 'In addition, there is a magical herb in the Southern Mountains, four thousand miles away from here. After the King takes the medicine, he should immediately obtain this herb and take it repeatedly. Therefore, I want to ride this white elephant to pick it, leave in the morning and return in the evening, so that the flavors of the medicine can be coordinated.' The King was very happy after hearing this and completely agreed to his request. So, Jivaka decocted Ghrita-mandaka (a type of medicine) for fifteen days, turning it into clear water. He obtained a total of five liters, and together with the Queen Mother and the Queen, he presented the medicine, informing the King that it could be taken, and requested that the white elephant be placed in front of the palace. The King immediately agreed. The King saw that the medicine was just like clear water, and he drank it all in one dose. Jivaka then rode the white elephant straight away, returning to his own country. After traveling three thousand miles, because he was young and weak, he could not move quickly, felt dizzy and tired, and rested in the mountains. At noon, the King burped, exhaling the smell of Ghrita-mandaka, and angrily said: 'This little fellow actually deceived me with Ghrita-mandaka! No wonder this little fellow wanted my white elephant, it turns out he wanted to use it to rebel!' The King had a warrior named U (name of a person), who was as fast as a god. The King immediately ordered him to chase the little boy back and beat him to death in front of me. U caught up with Jivaka and said: 'Why did you give the King Ghrita-mandaka, but say it was medicine? The King ordered me to chase you back. You quickly come back with me, confess and apologize, and perhaps you can live. If you still want to run away, I will kill you today, and you will not be able to escape.' Jivaka thought: 'Although I obtained this white elephant by expedient means, I still cannot escape in the end. Now I should think of another way, how can I go back with him?' So he said to U: 'I haven't eaten this morning, and I will definitely die if I go back. Can you allow me to eat some fruits and drink some water in the mountains for a while, and then starve to death?' U saw that Jivaka was a child, afraid of death, and his words were earnest, so he pitied him and agreed to his request, saying: 'Eat quickly, and leave after eating, you cannot stay for long.' Jivaka then picked up a pear, ate half of it, put poison in his fingernails, smeared it on the remaining half of the pear, and then placed it on the ground. He also took a water jug, drank half of it first, then smeared the poison from his fingernails into the remaining water, and also placed it on the ground, and then sighed.
曰。此水及梨皆是天藥。清香且美。其飲食者令人身安。百病皆愈氣力兼倍。恨其不在國都之下。百姓當共得之。而在深山之中人不知也。便進入山索求他果。烏性既貪舐不能忍于飲食。又聞祇域嘆爲神藥。亦見祇域已飲食之。謂必無毒。便食余梨飲余水。即便下痢。痢如注水。躄地而臥。起輒眩倒。不能復動。祇域往語之曰。王服我藥病必當愈。然今藥力未行餘毒未盡。我今往者必當殺我。汝無所知。趣欲得我以解身負故使汝病。病自無苦慎莫動搖三日當差。若遂起逐我必死不疑。便上象而去。過語墟聚伍長曰。此是大國王使。今忽得病。汝等急往輿取。歸家好養護之。厚其牀蓆給與靡粥慎莫令死。若令死者王滅汝國。語畢便去遂歸本國。伍長承敕。迎取養護三日毒歇。下給便歸。見王叩頭自陳曰。我實愚癡違負王教。信祇域言飲食。其餘果水。為藥所中下痢三日始今且差自知當死。比烏還三日之中王病已差。悔遣烏行。見烏來還。且喜且悲曰。賴汝不即將兒來。當我恚時必當捶殺。我得其恩今得生活。而反殺之逆戾不可即料。前後所抂殺者悉更厚葬。復其家門賜與錢財。思見祇域欲報其恩。即遣使者奉迎祇域。祇域雖知王病已。差猶懷怖畏不欲復往。佛告祇域。汝今宿命已有弘誓願成就功德。何得中止應當更往。
【現代漢語翻譯】 現代漢語譯本 說：『這水和梨都是天上的藥物，清香而且美味。食用它們能使人身體安康，百病痊癒，氣力倍增。遺憾的是它們不在國都附近，百姓不能共同享用，卻生長在深山之中，無人知曉。』於是便進入山中尋找其他果實。那烏鴉本性貪婪，又忍不住想嚐嚐味道，又聽祇域（Jivaka，名醫）讚歎這是神藥，也看到祇域已經吃過了，心想必定無毒，便吃了剩下的梨，喝了剩下的水，隨即開始腹瀉，瀉如水注，癱倒在地。想要起身卻頭暈目眩，無法動彈。祇域前去對它說：『大王服用我的藥，病一定會好。然而現在藥力還未發揮，餘毒未盡，我如果現在去，必定會被你殺死。你什麼都不知道，只是想得到我來解除你身上的痛苦，所以才使你生病。病痛自然不會嚴重，謹慎些，不要動搖，三天就會痊癒。如果起身追趕我，必定會死無疑。』說完便騎上象離開了。路過村落時，對村長說：『這是大國王的使者，現在突然得了病，你們趕緊用轎子抬他回去，好好地照顧他，鋪厚床鋪，供給稀粥，千萬不要讓他死了。如果讓他死了，大王會滅你們的國家。』說完便離開了，回到了自己的國家。村長接受命令，將烏鴉擡回去照顧，三天後毒性消退，烏鴉恢復了健康便回去了。見到國王，叩頭謝罪說：『我實在愚蠢，違背了您的教誨，相信了祇域的話，吃了剩下的果實和水，被藥物所傷，腹瀉了三天，現在才稍微好轉，自知罪該萬死。』在烏鴉返回的三天里，國王的病已經痊癒，後悔派烏鴉前去。見到烏鴉回來，又高興又悲傷地說：『幸虧你沒有把孩子帶來，如果我在惱怒的時候，必定會把他打死。我得到了他的恩惠才得以活命，反而殺了他，這種悖逆的事情不可預料。』於是將之前被冤枉殺死的人都重新厚葬，恢復他們的家門，賜予錢財。想要見祇域，報答他的恩情，便派遣使者去迎接祇域。祇域雖然知道國王的病已經痊癒，仍然心懷恐懼，不想再去。佛陀告訴祇域：『你今生的宿命已經有了弘大的誓願，要成就功德，怎麼能中止呢？應當再去。』 English version He said, 'This water and these pears are heavenly medicine, fragrant and delicious. Those who consume them will have peace of body, all diseases will be cured, and their strength will be doubled. It is a pity that they are not near the capital, so the people could share them, but they grow in the deep mountains, and no one knows about them.' Then he entered the mountains to search for other fruits. The crow, being greedy by nature, could not resist tasting them, and having heard Jivaka (a famous doctor) praise them as divine medicine, and also seeing that Jivaka had already eaten them, he thought they must be non-toxic, so he ate the remaining pears and drank the remaining water, and immediately began to have diarrhea, diarrhea like pouring water, and collapsed on the ground. When he tried to get up, he was dizzy and unable to move. Jivaka went to him and said, 'Your Majesty, if you take my medicine, your illness will surely be cured. However, now the medicine has not yet taken effect, and the remaining poison has not been eliminated. If I go now, I will surely be killed by you. You know nothing, you just want to get me to relieve your suffering, so you made yourself sick. The illness will naturally not be serious, be careful, do not move, and you will recover in three days. If you get up and chase me, you will surely die.' After saying this, he rode away on the elephant. Passing by a village, he said to the village head, 'This is an envoy of the great king, and now he has suddenly fallen ill. You must quickly carry him back in a palanquin, take good care of him, provide thick bedding, and give him thin porridge. Do not let him die. If you let him die, the king will destroy your country.' After saying this, he left and returned to his own country. The village head accepted the order and carried the crow back to take care of him. After three days, the poison subsided, and the crow recovered and returned. He met the king, kowtowed and apologized, saying, 'I am truly foolish, I disobeyed your teachings, I believed Jivaka's words, and I ate the remaining fruits and water, and was injured by the medicine, and had diarrhea for three days, and now I have only slightly recovered, and I know that I deserve to die.' During the three days that the crow was returning, the king's illness had already been cured, and he regretted sending the crow. Seeing the crow return, he was both happy and sad, saying, 'Fortunately, you did not bring the child, if I had been angry, I would have beaten him to death. I was able to live because of his kindness, but instead I would have killed him, such a perverse thing is unpredictable.' So he reburied all those who had been wrongly killed, restored their families, and gave them money. He wanted to see Jivaka and repay his kindness, so he sent messengers to welcome Jivaka. Although Jivaka knew that the king's illness had been cured, he was still afraid and did not want to go again. The Buddha told Jivaka, 'Your destiny in this life already has a great vow, to achieve merit, how can you stop? You should go again.'
【English Translation】 Said: 'This water and these pears are both heavenly medicine. They are fragrant and delicious. Those who eat them will have peace of body, all diseases will be cured, and their strength will be doubled. It is a pity that they are not in the capital, so the people could share them, but they are in the deep mountains, and no one knows about them.' Then he entered the mountains to search for other fruits. The crow's nature was greedy, and he could not resist tasting them. He also heard Jivaka (a famous doctor) praise them as divine medicine, and saw that Jivaka had already eaten them, so he thought they must be non-toxic. He ate the remaining pears and drank the remaining water, and immediately had diarrhea, diarrhea like pouring water. He collapsed on the ground, and when he tried to get up, he was dizzy and could not move. Jivaka went to him and said, 'Your Majesty, if you take my medicine, your illness will surely be cured. However, now the medicine has not yet taken effect, and the remaining poison has not been eliminated. If I go now, I will surely be killed by you. You know nothing, you just want to get me to relieve your suffering, so you made yourself sick. The illness will naturally not be serious, be careful, do not move, and you will recover in three days. If you get up and chase me, you will surely die.' After saying this, he rode away on the elephant. Passing by a village, he said to the village head, 'This is an envoy of the great king, and now he has suddenly fallen ill. You must quickly carry him back in a palanquin, take good care of him, provide thick bedding, and give him thin porridge. Do not let him die. If you let him die, the king will destroy your country.' After saying this, he left and returned to his own country. The village head accepted the order and carried the crow back to take care of him. After three days, the poison subsided, and the crow recovered and returned. He met the king, kowtowed and apologized, saying, 'I am truly foolish, I disobeyed your teachings, I believed Jivaka's words, and I ate the remaining fruits and water, and was injured by the medicine, and had diarrhea for three days, and now I have only slightly recovered, and I know that I deserve to die.' During the three days that the crow was returning, the king's illness had already been cured, and he regretted sending the crow. Seeing the crow return, he was both happy and sad, saying, 'Fortunately, you did not bring the child, if I had been angry, I would have beaten him to death. I was able to live because of his kindness, but instead I would have killed him, such a perverse thing is unpredictable.' So he reburied all those who had been wrongly killed, restored their families, and gave them money. He wanted to see Jivaka and repay his kindness, so he sent messengers to welcome Jivaka. Although Jivaka knew that the king's illness had been cured, he was still afraid and did not want to go again. The Buddha told Jivaka, 'Your destiny in this life already has a great vow, to achieve merit, how can you stop? You should go again.'
汝已治其外病我亦復治其內病。祇域便隨使去。王見祇域甚大歡喜。引與同坐把持其臂曰。賴蒙仁者之恩今得更生。當何以報當分國土以半相與。宮內婇女庫藏寶物悉當分半。祇域曰。我本為太子。雖實小國亦有民人。珍寶具足。不樂治國故求為醫當行治病。當用土地婇女寶物為皆所不用。王前聽我五愿。外病得愈。今若復聽我一愿。內病復除。王曰。唯聽仁教。請復問之。祇域曰。愿王請佛從受明法。為王說佛功德。王聞大喜曰。今欲遣烏臣以白象迎佛可得致不。祇域曰。不用白象也。佛遙知心念。但齋戒清潔辦諸供具燒香遙禮長跪請佛佛必自來。王如其言。佛與千二百五十比丘俱來飯食已畢。為王說經。王即開解發無上道心。舉國大小皆奉五戒。柰女生時既有奇異。長又聰明從父學問。博知經道星曆諸術有勝於父。加達音樂聲如梵天。諸迦羅越及梵志家女合五百人皆往從學以為大師。柰女常將五百弟子講授經術。或相與遊戲園池及作音樂。國人不解其故。便生誹謗呼為淫女。五百弟子皆號淫黨。柰女生時。國中復有二女俱產。一須蔓女。二波曇女。須蔓女者生在迦羅越家常笮。須曼以為香膏。笮膏石邊忽作瘤節。大如彈丸。長如手卷。石便爆破。見石節中耿如熒火。射出墮地三日而生須曼。又三日成華。中有小女
【現代漢語翻譯】 現代漢語譯本： 你已經治好了我的外在疾病，我也要來治你的內在疾病。祇域（Jivaka，人名，著名醫生）便順從國王的意思離開了。國王見到祇域非常高興，拉著他一起坐下，握著他的手臂說：『多虧了仁者的恩德，我今天才能重獲新生。我應當如何報答你呢？我願意分一半國土給你。宮內的妃嬪侍女，庫藏的寶物，都應當分你一半。』 祇域說：『我本來就是太子。即使是小國，也有百姓人民，珍寶充足。我不喜歡治理國家，所以才求學醫術，應當去行醫治病。土地、妃嬪、寶物，都不是我所需要的。國王之前答應我五個願望，我的外在疾病才得以痊癒。現在如果再聽從我一個願望，你的內在疾病也能去除。』 國王說：『我一定聽從您的教誨。請問是什麼？』祇域說：『希望大王迎請佛陀，向他學習正法，我將為大王宣說佛陀的功德。』國王聽了非常高興，說：『現在我想派烏臣（人名）用白象去迎接佛陀，可以成功嗎？』 祇域說：『不需要用白象。佛陀遙知您的心念，只要齋戒清潔，準備各種供品，燒香遙拜，長跪祈請佛陀，佛陀必定會親自前來。』國王按照他所說的去做。佛陀與一千二百五十位比丘一同前來，用飯完畢后，為國王說法。國王立刻開悟，發起無上道心。舉國上下都奉行五戒。 柰女（Nairanjana，人名）出生時就有奇異之處，長大后又聰明，跟隨父親學習，博學經書道理、星象曆法等各種技藝，勝過她的父親。而且精通音樂，聲音如同梵天一般美妙。各個迦羅越（Karavika，鳥名，聲音美妙）以及婆羅門（Brahmin）家的女子共五百人都去向她學習，尊她為大師。柰女常常帶領五百名弟子講授經書技藝，或者一起在園林池塘中嬉戲遊玩，以及演奏音樂。國人不理解其中的緣由，便產生了誹謗，稱她們為**。五百名弟子都被稱為淫黨。 柰女出生時，國內還有兩個女子同時生產。一個是須蔓女（Sumanā，人名），一個是波曇女（Padumā，人名）。須蔓女出生在迦羅越家，經常榨取須曼（Sumana，花名）來製作香膏。榨膏的石頭旁邊忽然長出一個瘤節，大小如彈丸，長如手卷。石頭隨即爆裂，看見石節中明亮如螢火蟲，射出落地，三天後就生出須曼，又過了三天，長成花，花中有一個小女孩。
【English Translation】 English version: You have already cured my external illness, and I will also cure your internal illness. Jivaka (name of a person, a famous doctor) then followed the king's instructions and left. The king was very happy to see Jivaka, pulled him to sit down together, and holding his arm said, 'Thanks to the kindness of the benevolent one, I am able to be reborn today. How should I repay you? I am willing to divide half of my kingdom to you. The concubines and maids in the palace, the treasures in the treasury, should all be divided in half to you.' Jivaka said, 'I was originally a prince. Even if it is a small country, it also has people and abundant treasures. I do not like governing the country, so I seek to study medicine and should go to practice medicine. Land, concubines, and treasures are not what I need. The king previously promised me five wishes, and my external illness was cured. Now, if you listen to one more wish of mine, your internal illness can also be removed.' The king said, 'I will certainly listen to your teachings. Please ask what it is?' Jivaka said, 'I hope that the king will invite the Buddha, learn the right Dharma from him, and I will explain the Buddha's merits to the king.' The king was very happy to hear this and said, 'Now I want to send Ucin (name of a person) to welcome the Buddha with a white elephant. Can it be successful?' Jivaka said, 'There is no need to use a white elephant. The Buddha knows your thoughts from afar. Just fast and be clean, prepare various offerings, burn incense and worship from afar, and kneel and pray to the Buddha, and the Buddha will surely come in person.' The king did as he said. The Buddha came with twelve hundred and fifty Bhikkhus. After the meal was finished, he preached the Dharma to the king. The king immediately became enlightened and developed the supreme Bodhi mind. The whole country observed the five precepts. When Nairanjana (name of a person) was born, there were strange things. When she grew up, she was smart and followed her father to learn, and was knowledgeable in scriptures, astrology, calendars, and various skills, surpassing her father. Moreover, she was proficient in music, and her voice was as beautiful as Brahma. Five hundred women from various Karavika (name of a bird, with a beautiful voice) and Brahmin families went to learn from her and respected her as a master. Nairanjana often led five hundred disciples to teach scriptures and skills, or played together in gardens and ponds, and played music. The people of the country did not understand the reason, so they created slander and called them **. The five hundred disciples were all called promiscuous parties. When Nairanjana was born, two other women in the country gave birth at the same time. One was Sumanā (name of a person), and the other was Padumā (name of a person). Sumanā was born in a Karavika family and often squeezed Sumana (name of a flower) to make perfume. A nodule suddenly grew next to the stone for squeezing perfume, the size of a bullet, as long as a hand scroll. The stone then burst, and in the stone nodule, it was as bright as a firefly, shooting out and falling to the ground, and Sumana was born three days later. After another three days, it grew into a flower, and there was a little girl in the flower.
。迦羅越取而養之。名須曼女。及年長大才明智慧亞次柰女。波曇女者有梵志家。浴池之內生青蓮華。日日長大如五升瓶。華舒見中有一小女。梵志養之名曰波曇女。年長大才智明達如須曼女。諸國王聞此二女顏容絕世。交來求娉。二女曰。我生不由胞胎。乃出草華之中。與凡人不同。何宜當隨世俗乃復嫁娶。聞柰女聰明遍世無匹。生又與我同體。皆辭父母往事柰女求作弟子。明智博達皆勝五百人。佛時到維耶離國。柰女師諸弟子出城奉迎禮佛跪言。愿佛明日我園中食。佛默然受。王出宮迎。又請明日宮食。佛言。柰女前請王后之矣。王曰。我為國主至心請佛必望哀許。柰女但是淫女。日日將從五百弟子行作不軌。佛何為舍我而應其請。佛言。此女非淫。其宿命有大功德已供養三億佛。昔又常與須曼波曇俱為姊妹。柰女最大須曼次之。波曇最小生於大姓家。財寶饒富姊妹相師共供養五百比丘尼。施設飲食及作衣服隨所乏無皆悉供之盡其壽命。三人誓言。愿我後世值佛自然化生。不由胞胎遠離穢濁。今如本願生得值我。昔雖供養五百比丘尼。既生豪富言語嬌縱。時戲尼曰。諸道人等抱悒日久必當欲嫁。迫我供養不得恣情耳。故今者受此餘殃。雖講經道而虛被淫謗。此五百弟子時併力同心今生復得相隨。祇域時為貧家小兒
【現代漢語翻譯】 迦羅越取走了她並撫養她，給她取名叫須曼女（Sumanā）。長大后，她的才智僅次於柰女（Ambapālī）。波曇女（Padumāvatī）出生在一個梵志（Brahmin）家中，浴池裡長出一朵青蓮華，每天長大，像五升瓶一樣。花開后，裡面有一個小女孩。梵志撫養她，給她取名叫波曇女。長大后，她的才智和須曼女一樣明達。各國王聽到這兩個女子容貌絕世，都來求婚。兩個女子說：『我們出生不由胞胎，而是從草華中出生，與凡人不同，怎麼能像世俗那樣嫁娶呢？聽說柰女聰明遍世無匹，出生又與我們同體。』於是都辭別父母，去侍奉柰女，求作弟子。她們的明智博達都勝過五百人。佛陀來到維耶離國（Vaiśālī）時，柰女和她的弟子們出城迎接，禮拜佛陀，跪著說：『愿佛陀明日到我的園中用餐。』佛陀默然應允。國王出宮迎接，也請佛陀明日到宮中用餐。佛陀說：『柰女已經先邀請了。』國王說：『我是國主，至誠邀請佛陀，必定希望得到哀憐應允。柰女只是個**，每天帶著五百弟子做不軌之事。佛陀為何捨棄我而應允她的邀請？』佛陀說：『這個女子並非淫蕩。她宿命中有大功德，已經供養過三億佛。過去她常與須曼和波曇一起做姐妹。柰女最大，須曼次之，波曇最小，出生于大姓人家，財寶饒富，姐妹們互相教導，共同供養五百比丘尼（bhikkhunī），施捨飲食和衣服，凡是她們缺乏的都盡力供給，直到她們壽命終結。三人發誓說：愿我們後世遇到佛陀，自然化生，不由胞胎，遠離穢濁。現在如本願，出生后得值遇我。過去雖然供養五百比丘尼，但因為出生豪富，言語嬌縱，時常戲弄比丘尼說：諸位道人等抱悒日久，必定想要嫁人，迫使我供養，不得恣情。所以現在遭受這樣的餘殃，雖然講經說法，卻虛被淫蕩的誹謗。這五百弟子當時都併力同心，今生又得相隨。祇域（Jīvaka）當時是個貧家小兒。
【English Translation】 Kāravya took her and raised her, naming her Sumanā (Sumanā). When she grew up, her wisdom was second only to Ambapālī (Ambapālī). Padumāvatī (Padumāvatī) was born in a Brahmin (Brahmin) family. A blue lotus grew in the bathing pond, growing daily like a five-liter bottle. When the flower bloomed, there was a little girl inside. The Brahmin raised her and named her Padumāvatī. When she grew up, her wisdom was as bright as Sumanā's. When the kings heard that these two women were peerless in beauty, they all came to propose marriage. The two women said, 'Our birth is not from the womb, but from the grass and flowers, different from ordinary people. How can we marry like ordinary people? We have heard that Ambapālī is unparalleled in intelligence and was born from the same source as us.' So they bid farewell to their parents and went to serve Ambapālī, seeking to become her disciples. Their wisdom surpassed five hundred people. When the Buddha arrived in Vaiśālī (Vaiśālī), Ambapālī and her disciples went out of the city to greet the Buddha, prostrated themselves, and knelt down, saying, 'May the Buddha dine in my garden tomorrow.' The Buddha silently agreed. The king came out of the palace to greet the Buddha and also invited the Buddha to dine in the palace tomorrow. The Buddha said, 'Ambapālī has already invited me first.' The king said, 'I am the ruler of the country, and I sincerely invite the Buddha, hoping to be granted my request. Ambapālī is just a **, and she does improper things with five hundred disciples every day. Why does the Buddha forsake me and accept her invitation?' The Buddha said, 'This woman is not promiscuous. She has great merit from her past life and has already made offerings to three hundred million Buddhas. In the past, she often acted as sisters with Sumanā and Padumāvatī. Ambapālī was the eldest, Sumanā was the second, and Padumāvatī was the youngest, born into a wealthy family, rich in wealth. The sisters taught each other and jointly made offerings to five hundred bhikkhunīs (bhikkhunī), giving food and clothing, providing everything they lacked until the end of their lives. The three of them vowed, 'May we meet the Buddha in our next life, be born naturally, not from the womb, and be far from defilement.' Now, according to our original vow, we are born and meet me. Although they made offerings to five hundred bhikkhunīs in the past, because they were born into wealth, their speech was spoiled, and they often teased the bhikkhunīs, saying, 'You ascetics have been holding back for a long time and must want to marry, forcing me to make offerings and not being able to indulge yourselves.' Therefore, they are now suffering such remaining retribution. Although they preach the Dharma, they are falsely slandered as promiscuous. These five hundred disciples were all united in mind at that time, and they are now able to follow each other again in this life. Jīvaka (Jīvaka) was a poor child at that time.
柰女見供養意甚慕樂而無資財。乃常為比丘尼掃除凈已。輒復念言。愿我能除天下人病。柰女憐其貧。又加其勤常呼為子。其比丘尼輩有疾病者。常使祇域迎醫及合湯藥。僉曰。愿汝後世與我共獲是福。祇域迎醫所治悉愈。乃誓曰。愿我後身為大醫王常治一切人身四大之病所向皆愈。王聞佛言。乃自悔過。卻期後日。佛明日便與諸比丘到柰女園。具為說本願功德。三女聞經皆悉開解。及五百弟子皆得阿羅漢道(出柰女經)。
經律異相卷第三十一 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第三十二
梁沙門僧旻寶唱等集能施王子入海采寶緣一善友好施求珠喪眼還明二長生欲報父怨后還得國三遮羅國儲形丑失妃運智還得四慕魄不言被埋後言得修道五薩埵王子捨身六人藥王子救疾七有一王子聞宿命事怖求以還佛八無畏王孫耆婆學術九
能施王子入海采寶緣一
釋迦文尼佛本身作大醫王。療一切病。不求名利為憐愍眾生故。病者甚多力不周救。憂念一切而不從心。懊惱而死即生忉利天上。自思惟言。我今生天但食福報無所長益。即自方便自取滅身。舍此天壽。生婆迦陀龍王宮中。為龍太子。其身長大父母愛重。欲自取死就金翅鳥王。鳥即取此龍子于舍摩利樹上吞之
【現代漢語翻譯】 現代漢語譯本 柰女（Naǐ nǚ，人名）見供養的景象，內心非常羨慕和喜悅，但自己卻沒有資財。於是她經常為比丘尼（Bǐqiūní，佛教女性出家人）掃地，打掃乾淨后，就常常念道：『愿我能消除天下人的疾病。』柰女憐憫她的貧窮，又嘉許她的勤勞，常常稱她為『子』。那些比丘尼們有生病的，常常讓祇域（Qíyù，人名）去迎接醫生以及調配湯藥。大家（比丘尼）都說：『愿你後世與我們共同獲得這份福報。』祇域迎接來的醫生所治療的，全都痊癒了。於是她發誓說：『愿我後世成為大醫王，常常醫治一切人身體四大不調的疾病，所到之處都能痊癒。』國王聽了佛（Fó，指釋迦牟尼佛）的話，才後悔自己的過錯，取消了延期的日期。佛第二天就和眾比丘來到柰女的園林，詳細地為她們講述本願的功德。三位女子聽了經，都完全開悟理解。以及五百位弟子都證得了阿羅漢（Āluóhàn，佛教修行的一種果位）的果位（出自《柰女經》）。 《經律異相》卷第三十一 大正藏第53冊 No. 2121 《經律異相》 《經律異相》卷第三十二 梁朝沙門僧旻（Sēng Mín）、寶唱（Bǎo Chàng）等編輯。能施王子入海采寶的因緣；一、善友（Shàn yǒu）好施，求珠喪眼，最終眼睛復明；二、長生（Cháng shēng）想要報父仇，後來卻得到了國家；三、遮羅國（Zhē luó guó）的儲君形貌醜陋，失去了妃子，憑藉智慧最終又得到了她；四、慕魄（Mù pò）不說話，被埋葬后說話，最終得以修道；五、薩埵（Sà duǒ）王子捨身；六、人藥（Rén yào）王子救治疾病；七、有一位王子聽聞了宿命之事，感到恐懼，請求將身體還給佛；八、無畏王孫（Wú wèi wáng sūn）耆婆（Qí pó）學習醫術；九。 能施王子入海采寶的因緣一 釋迦文尼佛（Shìjiā Mónífó）本身曾作大醫王，醫治一切疾病，不求名利，只是爲了憐憫眾生。因為生病的人非常多，力量不足以全部救治，憂慮一切眾生卻又力不從心，因此懊惱而死，就轉生到忉利天（Dāolì tiān，佛教的欲界六天之一）上。他自己思惟說：『我現在生到天上，只是享受福報，沒有什麼增長和益處。』於是自己想辦法，自己結束生命，捨棄這天上的壽命，轉生到婆迦陀（Pó jiā tuó）龍王宮中，成為龍太子。他的身體長大，父母非常愛重他。他想要自己尋死，就去接近金翅鳥王（Jīn chì niǎo wáng）。鳥王就抓取這龍子，在舍摩利樹（Shě mó lì shù）上吞食了他。
【English Translation】 English version Nai Nu (Naǐ nǚ, a personal name), seeing the scene of offerings, felt very envious and joyful in her heart, but she had no wealth of her own. So she often swept the ground for the Bhikkhunis (Bǐqiūní, Buddhist female renunciants), and after cleaning it, she would often think: 'May I be able to eliminate the diseases of all people in the world.' Nai Nu pitied her poverty and praised her diligence, often calling her 'son'. Those Bhikkhunis who were sick often asked Qiyu (Qíyù, a personal name) to welcome doctors and prepare medicinal soups. Everyone (the Bhikkhunis) said: 'May you in your next life share this blessing with us.' The doctors welcomed by Qiyu healed all those who were treated. So she vowed: 'May I in my next life become a great medicine king, constantly curing all people's bodies of the diseases caused by the imbalance of the four elements, and may all places I go to be healed.' The king, hearing the words of the Buddha (Fó, referring to Shakyamuni Buddha), regretted his mistakes and canceled the postponed date. The next day, the Buddha went to Nai Nu's garden with the Bhikkhus and explained in detail the merits of their original vows. The three women, hearing the sutra, all fully awakened and understood. And five hundred disciples all attained the state of Arhat (Āluóhàn, a state of Buddhist practice) (from the 'Nai Nu Sutra'). 《Jing Lü Yi Xiang》 Volume 31 Taisho Tripitaka Volume 53 No. 2121 《Jing Lü Yi Xiang》 《Jing Lü Yi Xiang》 Volume 32 Compiled by the Liang Dynasty Sramanas Seng Min (Sēng Mín), Bao Chang (Bǎo Chàng), etc. The cause and condition of Prince Neng Shi entering the sea to collect treasures; 1. Good Friend (Shàn yǒu) generously gave alms, lost his eyes in search of pearls, and eventually his eyes recovered; 2. Chang Sheng (Cháng shēng) wanted to avenge his father, but later obtained the country; 3. The crown prince of Zheluo Kingdom (Zhē luó guó) was ugly and lost his concubine, but eventually regained her with his wisdom; 4. Mu Po (Mù pò) did not speak, was buried and then spoke, and eventually was able to cultivate the Tao; 5. Prince Sattva (Sà duǒ) sacrificed himself; 6. Prince Ren Yao (Rén yào) saved people from illness; 7. There was a prince who heard about his past life and was frightened, requesting to return his body to the Buddha; 8. Grandson of King Wuwei (Wú wèi wáng sūn), Jiva (Qí pó), studied medicine; 9. The cause and condition of Prince Neng Shi entering the sea to collect treasures 1 Shakyamuni Buddha (Shìjiā Mónífó) himself was once a great medicine king, curing all diseases, not seeking fame or profit, but only out of compassion for all beings. Because there were so many sick people, his strength was not enough to save them all, and he was worried about all beings but unable to do what he wanted, so he died in frustration and was reborn in the Trayastrimsa Heaven (Dāolì tiān, one of the six heavens of the desire realm in Buddhism). He thought to himself: 'Now that I am born in heaven, I am only enjoying blessings, and there is no increase or benefit.' So he devised a way to end his life himself, abandoning this heavenly life, and was reborn in the palace of the Dragon King of Bhogavati (Pó jiā tuó), becoming the dragon prince. His body grew up, and his parents loved him very much. He wanted to seek death himself, so he approached the Garuda King (Jīn chì niǎo wáng). The bird king grabbed this dragon prince and swallowed him on the Silk-cotton tree (Shě mó lì shù).
。父母㘁啕啼哭懊惱。龍子既死生閻浮提中。為大國王太子。名曰能施。生而能言。問諸左右。今此國中有何等物。盡皆持來以用佈施。眾人怪畏皆舍之走。其母憐愛獨自守之。語其母言。我非羅剎眾人何以故走。我本宿命常好佈施。我為一切人之檀越。母聞其言以語眾人。眾人即還。母好養育及年長大自身所有盡。至父王所索物佈施。父與其分復以施盡。見閻浮提人貧窮辛苦思欲給施。而財物不足便自啼泣。問諸人言。作何方便當令一切滿足於財。諸宿人言。我等曾聞。有如意寶珠。若得此珠則能隨心所索無不必得。白其父母欲入大海求龍王頭上如意寶珠。父母報言。我唯有汝一兒耳。若入大海眾險難度。一旦失汝我用活為。我今藏中猶亦有物當以給汝。兒言。藏中有限我意無極。欲充滿一切令無短乏。愿見聽許得遂本心。使閻浮提人一切充足。父母知其志大不敢制之遂放令去。是時五百賈客皆樂隨從。知其行日集海道口。太子問眾人言。誰能知道至彼龍宮。有盲人名曰陀舍。已曾七反入大海中具知海道。菩薩即命共行。答曰。我年既老兩目失明。雖曾數入今不能去。菩薩言。我今此行不為自身。普為一切求如意寶珠。欲給足眾生令身無乏。次以道法因緣而教化之。汝是智人何得辭耶。我願得成豈非汝力。陀舍周懷
【現代漢語翻譯】 現代漢語譯本 父母悲痛地哭泣懊惱。龍子死後轉生到閻浮提（Jambudvipa，指我們所居住的這個世界）中，成為一個大國王的太子，名叫能施（Neng Shi，意為能夠施捨）。他一生下來就能說話，問身邊的人：『現在這個國家裡有什麼東西？都拿來讓我佈施。』眾人感到奇怪和害怕，都捨棄他逃走了。他的母親憐愛他，獨自守護著他。太子對他的母親說：『我不是羅剎（Rakshasa，惡鬼），人們為什麼要逃走？我前世就喜歡佈施，我是所有人的施主。』母親聽了他的話，告訴了眾人，眾人就回來了。母親好好地養育他，等到他長大后，就把自己所有的東西都佈施完了。他又到父王那裡索要財物來佈施，父王分給他一部分，他又都佈施完了。他看到閻浮提的人民貧窮困苦，想要給予他們幫助，但是財物不足，就哭泣起來。他問眾人：『用什麼方法才能讓所有人的財富都得到滿足？』有星相家說：『我們曾聽說，有一種如意寶珠（Cintamani，能實現願望的寶珠），如果得到這顆寶珠，就能隨心所欲地得到任何東西。』他告訴他的父母，想要進入大海去尋找龍王頭上的如意寶珠。父母回答說：『我們只有你這一個兒子啊！如果進入大海，那裡有很多危險和困難，一旦失去你，我們活著還有什麼用？我們現在的倉庫里還有一些東西，可以用來給你。』兒子說：『倉庫里的東西是有限的，而我的心意是無限的，想要讓所有人都得到滿足，不再缺乏。希望你們能夠允許我，讓我實現我的願望，使閻浮提的人民都得到充足。』父母知道他的志向遠大，不敢阻止他，就放他走了。當時有五百個商人，都樂意跟隨他。知道他出發的日子后，大家聚集在海邊。太子問眾人：『誰知道到達龍宮的道路？』有一個盲人名叫陀舍（Tuoshe），曾經七次進入大海，詳細地知道海上的道路。菩薩（Bodhisattva，指太子）就請他一起去。陀舍回答說：『我年紀大了，兩眼失明，雖然曾經多次進入大海，現在不能去了。』菩薩說：『我這次去不是爲了我自己，而是爲了所有的人去尋找如意寶珠，想要讓眾生都得到滿足，不再缺乏。』接著用佛法和因緣來教化他：『你是有智慧的人，怎麼能推辭呢？我希望能夠成功，難道不是你的力量嗎？』陀舍環顧四周
【English Translation】 English version The parents wept bitterly and were distressed. After the dragon prince died, he was reborn in Jambudvipa (the world we inhabit) as the crown prince of a great king, named Neng Shi (meaning 'able to give'). He was able to speak from birth and asked those around him, 'What things are there in this country now? Bring them all to me to give as alms.' The people felt strange and afraid, and abandoned him and fled. His mother pitied him and guarded him alone. The prince said to his mother, 'I am not a Rakshasa (demon), why are people running away? In my past life, I always liked to give alms, I am the benefactor of all people.' When his mother heard his words, she told the people, and they returned. His mother raised him well, and when he grew up, he gave away all that he had. He then asked his father the king for wealth to give as alms, and his father gave him a portion, which he also gave away completely. Seeing the people of Jambudvipa poor and suffering, he wanted to help them, but he did not have enough wealth, so he wept. He asked the people, 'What method can be used to satisfy everyone's wealth?' Some astrologers said, 'We have heard that there is a Cintamani (wish-fulfilling jewel), if you get this jewel, you can get anything you want at will.' He told his parents that he wanted to enter the sea to find the Cintamani on the dragon king's head. His parents replied, 'We only have you as our son! If you enter the sea, there are many dangers and difficulties there, if we lose you, what is the use of us living? We still have some things in our treasury that we can use to give you.' The son said, 'The things in the treasury are limited, but my intention is unlimited, I want to satisfy everyone and no longer lack anything. I hope you can allow me to fulfill my wish and make the people of Jambudvipa sufficient.' His parents knew that his ambition was great and did not dare to stop him, so they let him go. At that time, there were five hundred merchants who were happy to follow him. Knowing the day of his departure, everyone gathered at the seaside. The prince asked everyone, 'Who knows the way to the dragon palace?' There was a blind man named Tuoshe who had entered the sea seven times and knew the sea route in detail. The Bodhisattva (referring to the prince) asked him to go with him. Tuoshe replied, 'I am old and blind, although I have entered the sea many times, I cannot go now.' The Bodhisattva said, 'This time I am not going for myself, but to find the Cintamani for all people, I want to satisfy all beings and no longer lack anything.' Then he taught him with the Dharma and the law of cause and effect: 'You are a wise man, how can you refuse? I hope to succeed, isn't it your strength?' Tuoshe looked around
答言。我今入海命必不全安。我屍骸著金沙洲上。船去如馳。到眾寶渚。眾賈競載寶物已足。問大子言。何以不取。報言。我所求者如意寶珠。此有盡物我不須也。汝等各當知足知量無令船重不自免也。是時眾賈白菩薩言。大德為咒愿令得安隱。於是辭去。陀舍是時語菩薩言。別留艇舟當隨別道。待風七日博海南岸至一險處。當有絕崖棗林枝皆覆水。大風吹船船當摧破。汝當仰援棗枝可以自濟。我身無目於此當死。過此隘岸當有金沙洲。可以我身置此沙中。金沙清凈是我願也。即如其言風至而去。既到絕岸如陀舍語。菩薩仰援棗枝得以自免。置陀舍尸安厝金地。於是獨去。如其先教。深水中浮七日。齊咽水中行七日。齊腰水中行七日。泥中行七日。見好蓮花鮮潔柔軟。自思惟言。此花軟脆當入虛空三昧。自輕其身行蓮花上七日見諸毒蛇。念言。含毒之蟲甚可畏也。即入慈心三昧。行毒蛇頭上七日。蛇皆擎頭授與菩薩令逾上而過。過此難已。見有七重寶城有七重塹。塹中皆滿毒蛇。有二大龍守門。龍見菩薩形容端正相好嚴儀能度眾難得來至此。念言。此非凡夫。必是菩薩大功德人。即聽令前徑得入宮。龍王夫婦喪兒未久猶故哀泣。見菩薩來龍有神通知是其子。兩乳流出。命之令坐。而問之言。汝是我子。舍我命終生在何
【現代漢語翻譯】 現代漢語譯本： 回答說：『我這次入海，性命恐怕難以保全。我的屍體將會被衝到金沙洲上。』船隻飛速前進，到達了眾寶洲。眾商人爭相裝載寶物，已經足夠了。他們問太子說：『您為什麼不取寶物呢？』太子回答說：『我所尋求的是如意寶珠，這些有限的財物我不需要。你們各自應當知足知量，不要讓船隻超重，以致自身難保。』當時，眾商人對菩薩說：『大德，請您為我們咒愿，讓我們能夠平安順利。』於是告別離去。陀舍當時對菩薩說：『另外留下一艘小船，應當走不同的道路。等待七天後，從博海南岸到達一處險要的地方，那裡會有懸崖，棗樹的枝條都覆蓋在水面上。大風吹來，船隻將會被摧毀。您應當仰仗攀援棗樹枝條，可以自救。我雙目失明，將會死在那裡。』過了這個狹窄的岸邊，將會到達金沙洲。可以將我的屍體安置在這沙中。金沙清凈，這是我的願望。』一切都如他所說，風來了，船也離開了。到達懸崖邊時，正如陀舍所說。菩薩仰仗攀援棗樹枝條得以自救，將陀舍的屍體安放在金色的土地上。於是獨自離去，正如他先前所教導的那樣。在深水中漂浮七天，在齊咽喉的水中行走七天，在齊腰深的水中行走七天，在泥濘中行走七天，看見美好的蓮花，鮮艷潔凈柔軟。他心想：『這花柔軟脆弱，應當進入虛空三昧。』於是輕身，在蓮花上行走七天，看見各種毒蛇。他心想：『含有劇毒的蟲子，非常可怕。』隨即進入慈心三昧，在毒蛇頭上行走七天。蛇都抬起頭，讓菩薩從它們身上經過。度過這個難關后，看見有七重寶城，有七重護城河，護城河中都充滿了毒蛇。有兩條大龍守衛著城門。龍看見菩薩容貌端正，相好莊嚴，能夠度過重重困難來到這裡，心想：『這並非凡人，必定是菩薩，有大功德的人。』於是聽任他前進，直接進入宮殿。龍王夫婦失去兒子不久，還在哀傷哭泣。看見菩薩到來，龍有神通，知道這是自己的兒子，兩乳流出乳汁，命令他坐下，並且問他說：『你是我兒子，捨棄我之後，命終後生在哪裡？』
【English Translation】 English version: He replied, 'My life will likely not be spared this time I enter the sea. My corpse will be left on the Gold Sand Isle. ' The ship went swiftly and arrived at the Isle of Many Treasures. The merchants competed to load treasures, and it was already enough. They asked the prince, 'Why don't you take any treasures?' The prince replied, 'What I seek is the wish-fulfilling jewel; I do not need these finite things. Each of you should know contentment and moderation, lest the ship become too heavy and you cannot save yourselves.' At that time, the merchants said to the Bodhisattva, 'Great Virtue, please chant blessings for us so that we may be safe and secure.' Then they bid farewell and departed. At that time, Tuta said to the Bodhisattva, 'Leave a small boat separately and follow a different path. After waiting for seven days, from the south shore of the Bohai Sea, arrive at a dangerous place where there will be cliffs, and the branches of jujube trees will cover the water. When a strong wind blows, the ship will be destroyed. You should rely on climbing the jujube branches to save yourself. I am blind and will die there.' After passing this narrow shore, you will arrive at the Gold Sand Isle. You can place my corpse in this sand. The Gold Sand is pure; this is my wish.' Everything happened as he said; the wind came, and the ship left. When they arrived at the cliff, it was as Tuta had said. The Bodhisattva relied on climbing the jujube branches to save himself and placed Tuta's corpse in the golden land. Then he left alone, as he had been taught. He floated in the deep water for seven days, walked in water up to his throat for seven days, walked in water up to his waist for seven days, and walked in the mud for seven days. He saw beautiful lotuses, fresh, clean, and soft. He thought, 'These flowers are soft and fragile; I should enter the Samadhi of Emptiness.' Then he lightened his body and walked on the lotuses for seven days, seeing various poisonous snakes. He thought, 'Creatures containing poison are very frightening.' Immediately, he entered the Samadhi of Loving-kindness and walked on the heads of the poisonous snakes for seven days. The snakes all raised their heads, allowing the Bodhisattva to pass over them. After passing this difficulty, he saw a seven-layered treasure city with seven layers of moats, all filled with poisonous snakes. There were two great dragons guarding the gate. The dragons saw that the Bodhisattva's appearance was upright, his features were dignified, and he was able to overcome many difficulties to come here. They thought, 'This is no ordinary person; he must be a Bodhisattva, a person of great merit.' So they allowed him to proceed directly into the palace. The dragon king and queen had lost their son not long ago and were still grieving and weeping. Seeing the Bodhisattva arrive, the dragon had supernatural powers and knew that this was his son. Milk flowed from both breasts, and he ordered him to sit down and asked him, 'You are my son; after abandoning me, where were you born after your life ended?'
處。菩薩亦自識宿命知是父母。而答母言。我生閻浮提上。為大國王大子。憐愍貧人飢寒勤苦不得自在故來至此。欲求如意寶珠。母言。汝父頭上有此寶珠以為首飾難可得也。必當將汝入諸寶藏隨汝所欲必欲與汝。汝當報言。其餘雜寶我不須也。唯欲得大王頭上寶珠。若見憐愍愿以與我。如此可得。即往見父。父大悲喜歡慶無量。愍念其子遠涉艱難乃來至此。指示妙寶隨意與汝須者取之。菩薩言。我從遠來愿見大王求王頭上如意寶珠。若見憐愍當以與我。若不見與不須余物。龍王報言。我唯有一珠常為首飾。閻浮提人薄福下賤不應見也。菩薩白言。我以此故遠涉艱難冒死遠來。為閻浮提人薄福貧賤。欲以如意寶珠濟其所愿。然後以佛道因緣而教化之。龍王與珠而要之言。今以此珠與汝。汝既去世當以還我。答曰。敬如王言。菩薩得珠。飛騰虛空如屈申臂頃到閻浮提。人王父母見兒吉還。歡悅踴躍抱而問言。汝得何物。答言。得如意寶珠。問言。今在何許。白言。在此衣角里中。父母言。何其太小。白言。在其神德不在大也。白父母言。當敕城中內外掃灑燒香懸繒幡蓋持齋受戒。明日清旦以長木為表以珠著上。菩薩是時自立誓願。若我當成佛道度脫一切者。珠當如我意願出一切寶物。隨人所須盡皆備有。是時陰雲普遍雨
【現代漢語翻譯】 現代漢語譯本 處。菩薩也能自己回憶起前世，知道他們是自己的父母。於是回答母親說：『我生在閻浮提（Jambudvipa，指我們所居住的這個世界）上，是位大國王的太子。因為憐憫貧窮的人們遭受飢寒困苦，不得自由，所以來到這裡，想要尋求如意寶珠（Cintamani，能實現願望的寶珠）。』母親說：『你父親的頭上就有這顆寶珠，作為頭飾，很難得到啊。不過我可以帶你到各個寶藏中，隨你想要什麼都給你。』你應當這樣回答：『其他的雜寶我不需要，只想要大王頭上的寶珠。如果憐憫我，希望可以把它給我。』這樣或許可以得到。 於是菩薩去見龍王父親。龍王非常悲憫，歡喜慶幸無量，憐憫他的兒子遠涉艱難來到這裡。指示各種珍妙的寶物，隨意給他，需要什麼就拿什麼。菩薩說：『我從遠方而來，希望拜見大王，求取大王頭上的如意寶珠。如果憐憫我，就把它給我；如果不給，其他的什麼東西我都不需要。』龍王回答說：『我只有這一顆寶珠，常常作為頭飾。閻浮提的人福薄，不應該見到它啊。』菩薩稟告說：『我正因為這個緣故，才遠涉艱難，冒著生命危險遠道而來。爲了閻浮提那些福薄貧賤的人們，想要用如意寶珠來滿足他們的願望，然後用佛道的因緣來教化他們。』 龍王答應給寶珠，但約定說：『現在我把這顆寶珠給你，你去世之後應當把它還給我。』菩薩回答說：『一定遵從您的吩咐。』菩薩得到寶珠，飛騰到虛空中，像屈伸手臂那麼短的時間就到達了閻浮提。人王父母見到兒子平安歸來，歡喜踴躍，抱住他問道：『你得到了什麼？』回答說：『得到了如意寶珠。』問：『現在在哪裡？』回答說：『就在這衣角裡面。』父母說：『怎麼這麼小？』回答說：『它的神力在於它的功德，不在於它的大小。』 菩薩對父母說：『應當命令城中內外打掃乾淨，焚香，懸掛彩色的幡蓋，持齋受戒。明天清晨用長木做成高臺，把寶珠放在上面。』菩薩這時自己立下誓願：『如果我將來能夠成就佛道，度脫一切眾生，這顆寶珠應當如我所愿，涌出一切寶物，隨人們的需要，全部具備。』這時，陰雲普遍，下起雨來。
【English Translation】 English version Then, the Bodhisattva also recognized his past life and knew that they were his parents. So he answered his mother, 'I was born in Jambudvipa (the world we live in), as the prince of a great king. Because I pity the poor people who suffer from hunger and cold and are not free, I came here to seek the Cintamani (wish-fulfilling jewel).' The mother said, 'Your father has this jewel on his head as an ornament, which is difficult to obtain. However, I can take you to various treasures, and give you whatever you want.' You should answer, 'I don't need other miscellaneous treasures, I only want the jewel on the king's head. If you pity me, I hope you can give it to me.' This way, you might get it. Then the Bodhisattva went to see his dragon king father. The dragon king was very compassionate, joyful, and infinitely happy, pitying his son for coming here through hardships. He pointed out various wonderful treasures, giving them to him at will, taking whatever he needed. The Bodhisattva said, 'I came from afar, hoping to see the Great King and ask for the Cintamani on the King's head. If you pity me, give it to me; if you don't give it, I don't need anything else.' The dragon king replied, 'I only have this one jewel, which I always wear as an ornament. The people of Jambudvipa have little merit and should not see it.' The Bodhisattva reported, 'It is for this reason that I have come from afar, risking my life to come from afar. For the sake of those with little merit and poverty in Jambudvipa, I want to use the Cintamani to fulfill their wishes, and then use the cause and condition of the Buddha's path to teach them.' The dragon king agreed to give the jewel, but stipulated, 'Now I give you this jewel, and you should return it to me after you pass away.' The Bodhisattva replied, 'I will definitely follow your instructions.' The Bodhisattva obtained the jewel, flew into the void, and arrived in Jambudvipa in the time it takes to bend and stretch his arm. The human king and his parents saw their son return safely, rejoiced, and hugged him, asking, 'What did you get?' He replied, 'I got the Cintamani.' Asked, 'Where is it now?' He replied, 'It's in the corner of this garment.' The parents said, 'Why is it so small?' He replied, 'Its power lies in its merit, not in its size.' The Bodhisattva said to his parents, 'You should order the inside and outside of the city to be cleaned, burn incense, hang colorful banners and canopies, observe fasting and precepts. Tomorrow morning, use long wood to make a high platform and put the jewel on it.' At this time, the Bodhisattva made a vow: 'If I can achieve Buddhahood in the future and liberate all sentient beings, this jewel should, as I wish, gush out all treasures, and be fully equipped according to people's needs.' At this time, dark clouds spread and it rained.
種種寶物衣服飲食臥具湯藥。人言所須一切具足。至其命盡常爾不絕。如是等名為菩薩佈施生精進波羅蜜(出大智論第十二卷)。
善友好施求珠喪眼還明二
過去閻浮提。一時有二王。利師跋國王名月。波羅㮈國王名月蓋。同意周旋無有嫌郄。當共立約。若生兒子兩通姻好。月蓋王男女俱無。為欲求兒。祠於水神乃至種種鬼神。修羅吒河邊有二五通神仙。河神白王。若二仙愿生王家者王當有兒。王至仙人所說言。生我家者五欲自恣快樂無乏。仙人答曰。可爾。卻後七日其一仙人命終(賢愚經云金色仙人)即入第一夫人胎。復經七日其一仙人又覆命終。處第二夫人胎。第一夫人足滿九月。乃生一男顏色端政。當生之日五百估客從海而歸。五百伏藏無端發出。五百死囚從獄解脫。第二夫人生。多有怪異野干鳴。阿修羅捉日。五百應死者自就而死(出四分律三分第九卷)王甚歡喜。即請召相師佔其吉兇令立名字。相師問言。此兒生時有何瑞相。答言。第一太子其母弊姤憍慢自大。從懷子來其性調善和顏悅語慈愍眾生。相師答言。兒福德使然。名曰善友(四分律云善行賢愚經云迦良那伽梁言善事)。第二夫人生者問瑞相。答言。其母由來調善言適眾心。懷妊已來其性卒暴發言粗惡。相師答言。是兒之行使母如是
【現代漢語翻譯】 現代漢語譯本 種種寶物、衣服、飲食、臥具、湯藥，以及人們所需要的一切都充分具備，直到他生命終結都持續不斷。像這樣就叫做菩薩以佈施而生精進波羅蜜（Paramita，到彼岸）（出自《大智度論》第十二卷）。
善友以佈施求珠，喪眼后復明的故事
過去在閻浮提（Jambudvipa，我們所居住的這個世界）。一時有兩位國王，利師跋（Rishibak）國王，名叫月（Moon），波羅㮈（Baranai）國王，名叫月蓋（Moon Cover）。他們彼此心意相通，沒有嫌隙。他們共同立下約定，如果各自生了兒子，就互相結為姻親。月蓋王沒有兒子也沒有女兒，爲了求子，他祭祀水神乃至各種鬼神。在修羅吒（Asurata）河邊有兩位具有五神通的仙人。河神告訴國王，如果這兩位仙人願意投生到國王家，國王就能有兒子。國王來到仙人那裡說：『如果投生到我家，就能隨心所欲地享受五欲之樂，快樂無缺。』仙人回答說：『可以。』七天之後，其中一位仙人命終（《賢愚經》中說是金色仙人），就進入了第一夫人的胎中。又過了七天，另一位仙人也命終，進入了第二夫人的胎中。第一夫人懷胎足滿九個月，就生了一個男孩，容貌端正。在他出生的那天，五百個商人從海上歸來，五百個伏藏（埋藏的寶藏）無端出現，五百個死囚從監獄裡被釋放。第二夫人生孩子時，有很多怪異現象，野干（豺）鳴叫，阿修羅（Asura，一種神）遮蔽太陽，五百個應該死的人自己去就死（出自《四分律》第三分第九卷）。國王非常高興，就請來相師占卜吉兇，併爲孩子取名字。相師問道：『這個孩子出生時有什麼吉祥的徵兆？』回答說：『第一位太子出生時，他的母親改變了以往的弊病，變得謙遜，不再驕慢自大，自從懷孕以來，她的性格變得調和善良，和顏悅色，慈悲憐憫眾生。』相師回答說：『這是兒子的福德所致。』就給他取名為善友（Sadhusahaya）（《四分律》中叫善行（Sukrita），《賢愚經》中叫迦良那伽（Kalyanaga），翻譯成漢語是善事）。問第二夫人生孩子時的瑞相，回答說：『他的母親本來很善良，說話得體，能讓大家滿意。自從懷孕以來，她的性格變得暴躁，說話粗魯惡劣。』相師回答說：『這是兒子的行為使他的母親變成這樣。』
【English Translation】 English version All kinds of treasures, clothes, food, bedding, medicine, and everything else people need are fully provided, continuously until his life ends. This is called a Bodhisattva generating diligence Paramita (Perfection) through giving (from the Mahaprajnaparamita Shastra, Volume 12).
The Story of Sadhu-sahaya Seeking a Pearl Through Giving, Losing His Eyes, and Regaining Sight
In the past, in Jambudvipa (the world we live in), there were two kings. King Rishibak, named Moon, and King Baranai, named Moon Cover. They were of one mind and had no discord. They made an agreement that if they each had a son, they would arrange a marriage between them. King Moon Cover had neither sons nor daughters. In order to seek a son, he made offerings to the water god and various other spirits. By the Asurata River, there were two immortals with five supernatural powers. The river god told the king that if these two immortals were willing to be reborn into the king's family, the king would have a son. The king went to the immortals and said, 'If you are reborn into my family, you will be able to enjoy the pleasures of the five desires as you please, with no lack of happiness.' The immortals replied, 'It is possible.' Seven days later, one of the immortals died (the Wise and Foolish Sutra says it was the Golden Immortal) and entered the womb of the first queen. After another seven days, the other immortal also died and entered the womb of the second queen. The first queen carried the child for a full nine months and gave birth to a boy with a handsome appearance. On the day of his birth, five hundred merchants returned from the sea, five hundred hidden treasures appeared for no reason, and five hundred death row inmates were released from prison. When the second queen gave birth, there were many strange phenomena: jackals howled, Asuras (a type of deity) obscured the sun, and five hundred people who were supposed to die went to their deaths on their own (from the Vinaya-pitaka of the Sarvastivadins, Part 3, Volume 9). The king was very happy and invited fortune-tellers to predict the child's fortune and give him a name. The fortune-teller asked, 'What auspicious signs were there at the time of this child's birth?' The king replied, 'The first prince's mother changed her previous faults and became humble, no longer arrogant and conceited. Since she became pregnant, her character has become harmonious and kind, with a gentle and pleasant demeanor, and compassion for all beings.' The fortune-teller replied, 'This is due to the merit of the son.' So they named him Sadhu-sahaya (Sukrita in the Vinaya-pitaka of the Sarvastivadins, Kalyanaga in the Wise and Foolish Sutra, which translates to 'good deeds' in Chinese). When asked about the auspicious signs of the second queen's birth, the king replied, 'His mother was originally kind and spoke appropriately, pleasing everyone. Since she became pregnant, her character has become irritable and her speech has become rude and harsh.' The fortune-teller replied, 'This is the son's behavior that has caused his mother to become like this.'
。名曰惡友(四分律云惡行。賢愚經云彼婆伽梨梁言惡事)至年十四。善友太子聰明慈仁好喜佈施。父母偏念視如眼目。惡友暴惡父母所憎而不喜見。姤嫉于兄常欲毀害。觸事不從違逆反戾。太子導從前後作倡伎樂。大眾圍繞出城觀看。見有耕者墾土出蟲烏隨啄食愍而傷之。問左右言。此作何物共相殘害。答言。國依於民民依飲食食依耕種。大子言。苦哉苦哉。前行復見男女紡織。又問。此作何物。答言。紡織作諸衣服以遮慚愧陰覆五形。太子言。此亦勞苦非一也。轉復前行見人屠牛剝羊。又問。此復是何。答言。屠殺賣肉以供衣食。太子言。怪哉苦哉。強弱相害結殃累劫。轉復前行見網鳥餌魚。又問。又答。張鳥捕魚。太子悲淚滿目。世間眾生造諸惡本眾苦不息憂愁不悅即回車還宮。王問。何故憂愁。太子具以上答。王言。未嘗不有何足愁也。太子言。今欲從王求索一愿。愿得國藏財寶用施一切。王言隨意。太子即使傍臣開王庫藏。以五百大象負載珍寶出四城門。宣令國土隨有所欲恣意自取。善友太子聲聞八方一切運集。未久之間三分用一。藏臣白王。王宜思量。王言。不欲違之。后復經少時。諸臣共議。國依庫藏庫藏空竭國亦虛矣。復往白王。所有財寶三分用二。王宜深思。王言。不欲違之。卿等可小稽遲莫令稱
【現代漢語翻譯】 現代漢語譯本 惡友（《四分律》中稱為惡行，《賢愚經》中稱彼婆伽梨，意為惡事）到了十四歲。善友太子聰明慈悲仁愛，喜歡佈施，父母特別疼愛他，視如眼珠。惡友暴戾兇惡，父母憎恨而不喜歡見到他，嫉妒他的哥哥，常常想毀壞加害他，事事不順從，違背叛逆。 太子在侍從的前後簇擁下，伴隨著歌舞伎樂，被大眾圍繞著出城觀看。他看見有農夫耕地翻出蟲子，烏鴉跟在後面啄食，太子憐憫而傷心。他問左右的人說：『這在做什麼，互相殘害？』回答說：『國家依靠人民，人民依靠飲食，飲食依靠耕種。』太子說：『苦啊苦啊！』 向前走又看見男女紡織。又問：『這在做什麼？』回答說：『紡織製作各種衣服，用來遮蔽羞恥，掩蓋身體。』太子說：『這也是勞苦的事情啊。』 轉而向前走，看見有人屠殺牛，剝羊。又問：『這又是在做什麼？』回答說：『屠殺賣肉，用來供給衣食。』太子說：『奇怪啊，苦啊！弱者被強者殘害，結下禍殃累及多世。』 轉而向前走，看見有人張網捕鳥，用餌釣魚。又問，又答：張網捕鳥，用餌釣魚。太子悲傷得淚水盈眶。世間眾生造作各種罪惡的根本，各種痛苦不會停止，憂愁不快樂，於是就調轉車頭回宮。 國王問：『為什麼憂愁？』太子詳細地把以上所見所聞都回答了。國王說：『這樣的事情從來沒有停止過，有什麼值得憂愁的呢？』太子說：『現在想向大王求一個願望，希望得到國庫中的財寶，用來佈施給一切眾生。』國王說：『隨你的意願。』 太子就讓身邊的臣子打開王室的庫藏，用五百頭大象裝載珍寶，從四個城門運出，向全國宣告，隨人們的意願，任意自取。善友太子的名聲傳遍四面八方，一切眾生都聚集而來。沒過多久，財寶就用去了三分之一。掌管庫藏的臣子稟告國王，說：『大王應該考慮一下了。』國王說：『不想違揹他的意願。』 後來又過了不久，各位大臣共同商議說：『國家依靠庫藏，庫藏空虛，國家也就空虛了。』又去稟告國王，說：『所有的財寶已經用去了三分之二，大王應該深思熟慮。』國王說：『不想違揹他的意願。你們可以稍微拖延一下，不要讓他們稱心如意。』
【English Translation】 English version The evil friend (called 'evil conduct' in the Four-Part Vinaya, and 'that Vāgali' meaning 'evil deed' in the Sutra of the Wise and Foolish) reached the age of fourteen. Prince Good Friend was intelligent, compassionate, benevolent, and fond of giving alms. His parents especially loved him, regarding him as the apple of their eye. The evil friend was violent and wicked, hated by his parents, who disliked seeing him. He was jealous of his brother and always sought to harm him, never complying with anything, always opposing and rebelling. The prince, escorted by attendants before and behind, accompanied by singing and music, and surrounded by the masses, went out of the city to observe. He saw a farmer plowing the soil, turning up insects, which crows followed to peck and eat. The prince felt pity and sorrow. He asked those around him, 'What is this being done, this mutual destruction?' They replied, 'The country relies on the people, the people rely on food and drink, and food and drink rely on cultivation.' The prince said, 'How bitter, how bitter!' Moving forward, he saw men and women spinning and weaving. He asked again, 'What is this being done?' They replied, 'Spinning and weaving to make various clothes to cover shame and conceal the body.' The prince said, 'This is also a laborious task.' Turning forward again, he saw people slaughtering oxen and skinning sheep. He asked again, 'What is this?' They replied, 'Slaughtering and selling meat to provide food and clothing.' The prince said, 'Strange, how bitter! The strong harm the weak, creating calamities that accumulate over kalpas.' Turning forward again, he saw people netting birds and baiting fish. He asked again, and they replied, 'Netting birds and baiting fish.' The prince's eyes filled with tears of sorrow. The sentient beings of the world create all kinds of evil roots, and all kinds of suffering do not cease, causing worry and unhappiness. So he turned the carriage around and returned to the palace. The king asked, 'Why are you sorrowful?' The prince explained in detail all that he had seen and heard. The king said, 'Such things have never ceased; what is there to be sorrowful about?' The prince said, 'Now I wish to ask the king for a favor: to obtain the treasures of the national treasury to give as alms to all beings.' The king said, 'As you wish.' The prince then ordered the ministers beside him to open the royal treasury, loaded five hundred large elephants with treasures, and sent them out of the four city gates, proclaiming to the country that people could take whatever they desired. The fame of Prince Good Friend spread in all directions, and all beings gathered. Before long, one-third of the treasures were used up. The minister in charge of the treasury reported to the king, saying, 'Your Majesty should consider this.' The king said, 'I do not wish to go against his wishes.' Later, after a short time, the ministers conferred together, saying, 'The country relies on the treasury; if the treasury is empty, the country will also be empty.' They went again to report to the king, saying, 'Two-thirds of all the treasures have been used up; Your Majesty should deeply consider this.' The king said, 'I do not wish to go against his wishes. You may delay a little, do not let them have their way.'
其心也。太子欲開庫藏。時守藏臣緣行不在。鄭重追逐差互不遂。太子言。小人何敢違逆我意。當是父王教耳。夫孝子者不應傾竭父母庫藏。我今應當自求財寶給足眾生。我若不能給足一切眾生衣被飲食稱意與者。云何名為大王。太子即集諸臣百官共議言。夫求財利何業最勝。或言田種或言畜養。有一大臣言。世間求利莫先入海採取妙寶。若得摩尼寶珠者便能稱意給足一切眾生。太子言。然即以白王。王聞咽不得語。后語太子。國是汝有。庫藏珍寶隨意取用何為入海。汝為吾子生長深宮。臥則幃帳食則恣口。今遠涉途路飢渴寒暑誰得知者。大海之中眾難非一。或有惡鬼毒龍猛風波浪水色之山摩竭大魚。往者千萬達者一兩。汝今云何欲入大海。太子即便五體投地四布手足而作是言。父母若不聽者我便捨命終不復起。王及夫人即前勸諫終不飲食到於六日。父母憂恐畏其不濟。七日捉手善言誘喻。太子言。父母若不許者必沒於此。第一夫人白王言。如子心意難可傾動不可違度。何忍見子捨命於此。愿王垂愍聽入大海。故萬有一冀。今不聽者必喪於此。王便聽許。太子歡喜頭面禮王。大王宣令誰欲入海。眾人聞之歡喜聚集。其五百人皆言。大王我等今者隨從太子。有一海師前後數反入于大海。善知道路通塞之相。而年八十兩目
【現代漢語翻譯】 現代漢語譯本： 他的心意是這樣的。太子想要打開國庫。當時掌管國庫的官員緣行不在。倉促追趕，未能如願。太子說：『小人怎麼敢違逆我的意思？想必是父王的旨意。』真正的孝子不應該耗盡父母的庫藏。我現在應當自己去尋求財寶，來充分供給眾生。我如果不能充分供給一切眾生衣物、飲食，使他們稱心如意，怎麼能稱作大王呢？ 太子隨即召集各位大臣百官共同商議說：『要尋求財利，什麼行業最為 श्रेष्ठ？』有人說耕田種植，有人說畜養牲畜。有一位大臣說：『世間求取利益，沒有比入海採取珍寶更好的了。如果得到摩尼寶珠（如意寶珠）就能如意地供給一切眾生。』太子說：『好。』隨即稟告國王。國王聽了，哽咽說不出話。後來對太子說：『國家是你的，庫藏珍寶，隨意取用，何必入海呢？你是我的兒子，生長在深宮之中，睡覺有幃帳，飲食隨意。現在要遠涉路途，飢渴寒暑，誰能知道？大海之中，種種災難不止一種。或者有惡鬼、毒龍、猛烈的風、波浪、水色之山、摩竭大魚（一種海中巨獸）。前往的人成千上萬，到達的人一兩個。你現在怎麼想要入海呢？』 太子隨即五體投地，四肢張開，說道：『父母如果不答應，我就捨棄性命，不再起來。』國王和夫人隨即上前勸諫，太子始終不肯飲食，直到第六天。父母憂愁恐懼，擔心他活不下去。第七天，握著他的手，好言勸慰。太子說：『父母如果不答應，我必定死在這裡。』第一夫人對國王說：『太子的心意難以動搖，不可違背。怎麼忍心見兒子捨命於此？希望大王憐憫，允許他入海。或許還有萬分之一的希望。現在不答應，必定喪命於此。』國王便答應了。 太子歡喜地向國王叩頭。大王宣佈命令：『誰想入海？』眾人聽了，歡喜聚集。其中五百人都說：『大王，我們現在跟隨太子。』有一位海師，前後多次出入大海，熟悉道路的通暢與阻塞，而今年八十歲，雙目失明。
【English Translation】 English version: Such was his intention. The prince desired to open the treasury. At that time, the minister in charge of the treasury, Yuan Xing, was not present. He was hastily pursued, but the effort was unsuccessful. The prince said, 'How dare a petty person defy my will? It must be the king's instruction.' A truly filial son should not exhaust his parents' treasury. I should now seek treasures myself to sufficiently provide for all beings. If I cannot sufficiently provide all beings with clothing and food, satisfying their desires, how can I be called a great king?' The prince then gathered all the ministers and officials to discuss, saying, 'To seek wealth and profit, which occupation is the most superior?' Some said farming, others said animal husbandry. One minister said, 'In seeking profit in the world, nothing is better than entering the sea to collect precious jewels. If one obtains a Mani jewel (wish-fulfilling jewel), one can provide for all beings as desired.' The prince said, 'Very well.' He then reported this to the king. Upon hearing this, the king choked and could not speak. Later, he said to the prince, 'The country is yours, and the treasures in the treasury are yours to use as you please. Why enter the sea? You are my son, raised in the deep palace, sleeping with curtains and eating as you please. Now you want to travel far, and who will know of your hunger, thirst, cold, and heat? In the great sea, there are many dangers, not just one. There may be evil spirits, poisonous dragons, fierce winds, waves, mountains of colored water, and Makara (a type of sea monster). Of those who go, thousands upon thousands, only one or two return. Why do you now want to enter the sea?' The prince then prostrated himself, spreading his limbs, and said, 'If my parents do not agree, I will give up my life and never rise again.' The king and queen then came forward to advise him, but the prince refused to eat until the sixth day. His parents were worried and afraid that he would not survive. On the seventh day, they held his hand and gently persuaded him. The prince said, 'If my parents do not agree, I will surely die here.' The first queen said to the king, 'The prince's mind is difficult to move and cannot be defied. How can we bear to see our son give up his life here? May the king have compassion and allow him to enter the sea. There may be one in ten thousand chances of success. If we do not agree now, he will surely die here.' The king then agreed. The prince joyfully bowed to the king. The great king announced, 'Who wishes to enter the sea?' Upon hearing this, the people gathered joyfully. Five hundred of them said, 'Great king, we will now follow the prince.' There was a sea master who had entered the sea many times before, and was familiar with the paths and obstacles, but he was eighty years old and blind in both eyes.
朦盲。王白導師。吾唯一子未更出門。勞屈大師隨入大海。愿見隨從。導師即告曰。大海留難辛苦非一。往者千萬達者一二。大王云何能令太子遠涉險道。王報導師。為憐愍故隨從聽許。導師言。不敢違逆。太子莊嚴五百人行具載至海邊。惡友念言。善友為父母偏心愛念。今入大海採取妙寶。若得還者父母當遺棄我。白父母言。欲隨善友入海采寶。父母答言。隨意道路急難之時兄弟相隨必相救護。及至大海以七鐵鎖鎖其船。船停住七日。日初出時太子擊鼓唱令。汝等諸人誰欲入海。入者默然。若戀親愛可還去矣。大海之中留難非一。大眾默然。即斷一鎖舉著船上。日日唱令至第七日。即斷七鎖望風舉帆。太子慈心福德力故無諸留難。得至海洲至珍寶山。太子擊鼓宣令。道路懸遠速載珍寶。極停七日。復作是言。此寶甚重。閻浮提中亦無所直。莫大過載船舫沉沒不達所在。莫過少取道路懸遠不足補勞。裝束已訖與諸人別。而作是言。汝等於是善安隱歸。吾方欲前進采摩尼寶。太子與盲導師。更次前進。路行一七日水齊到膝。復更前行一七日水齊到頸。又復前進一七日浮而得渡即到寶處。導師問言。此何物地。太子答言。其地純是白銀沙。導師言。四望應當有白山汝見之未。太子言。東南方有一白銀山至此山下。導師言。
【現代漢語翻譯】 現代漢語譯本： 一個名叫朦盲（Meng Mang）的國王，他有一位名叫王白（Wang Bai）的導師。國王唯一的兒子從未出過家門。現在要麻煩大師您跟隨他進入大海。我希望您能隨從並指導他。導師說：『大海充滿艱難險阻，前往的人成千上萬，但能到達目的地的只有一兩個。大王您怎麼能讓太子遠涉如此危險的道路呢？』國王回答導師：『正是因為憐愛他，才允許他跟隨您。』導師說：『我不敢違背您的旨意。』太子準備了五百人的行裝，到達海邊。太子的惡友們心想：『善友（指太子）受到父母的偏愛和愛護。現在他要進入大海去採集珍寶。如果他成功返回，父母一定會拋棄我們。』於是他們對父母說：『我們也想跟隨善友進入大海去採集珍寶。』父母回答說：『隨你們的便。在道路艱難的時候，兄弟之間互相幫助，一定能互相救護。』到達大海后，他們用七條鐵鎖鎖住船隻。船停住了七天。每天太陽初升的時候，太子就擊鼓並宣告：『你們這些人，誰想進入大海？想去的人保持沉默。如果有人眷戀親人，可以回去。大海之中充滿艱難險阻。』大眾都保持沉默。太子就斷開一條鎖鏈，舉到船上。每天都這樣宣告，直到第七天，斷開了七條鎖鏈，然後順風揚帆起航。由於太子的慈悲心和福德之力，沒有遇到任何阻礙。他們到達了一個海島，那裡有一座珍寶山。太子擊鼓宣告：『道路遙遠，趕緊裝載珍寶。』限定時間為七天。太子又說：『這些寶物非常沉重，在閻浮提（Jambudvipa，指我們所居住的世界）也沒有什麼價值。不要過度裝載，以免船隻沉沒，無法到達目的地。少拿一些，道路遙遠，也不足以彌補你們的辛勞。』裝載完畢后，太子與眾人告別，並說：『你們可以平安地返回。我將繼續前進，去採集摩尼寶（Mani jewel，如意寶珠）。』太子與盲人導師再次前進。走了七天，水到了膝蓋。又向前走了七天，水到了脖子。又向前走七天，漂浮著渡過了水域，到達了寶藏所在地。導師問道：『這是什麼地方？』太子回答說：『這裡全是白銀沙。』導師說：『四處看看，應該有一座白色的山，你看到了嗎？』太子說：『東南方有一座白銀山，就在這座山下。』導師說：
【English Translation】 English version: Once upon a time, there was a king named Meng Mang (Meng Mang, name of a king), who had a teacher named Wang Bai (Wang Bai, name of a teacher). The king's only son had never left home. Now, I trouble you, Master, to follow him into the great ocean. I wish you to accompany and guide him. The teacher said, 'The great ocean is full of difficulties and hardships; of those who go, thousands go, but only one or two reach their destination. How can Your Majesty allow the prince to venture on such a dangerous path?' The king replied to the teacher, 'It is precisely out of compassion for him that I allow him to follow you.' The teacher said, 'I dare not disobey your will.' The prince prepared the equipment for five hundred people and arrived at the seashore. The prince's evil friends thought, 'The good friend (referring to the prince) is favored and loved by his parents. Now he is going into the great ocean to collect treasures. If he returns successfully, his parents will abandon us.' So they said to their parents, 'We also want to follow the good friend into the great ocean to collect treasures.' The parents replied, 'As you wish. In times of difficulty on the road, brothers should help each other and will surely be able to save each other.' Upon reaching the great ocean, they locked the ship with seven iron chains. The ship remained stationary for seven days. Each day at sunrise, the prince would beat a drum and announce, 'Which of you wishes to enter the great ocean? Those who wish to go, remain silent. If anyone is attached to their loved ones, they may return. The great ocean is full of difficulties and hardships.' The crowd remained silent. The prince then broke one chain and lifted it onto the ship. He announced this every day until the seventh day, when he broke all seven chains and set sail with the wind. Due to the prince's compassionate heart and the power of his merit, they encountered no obstacles. They arrived at an island where there was a mountain of treasures. The prince beat a drum and announced, 'The road is far, quickly load the treasures.' The time limit was seven days. The prince then said, 'These treasures are very heavy, and they are not worth much in Jambudvipa (Jambudvipa, the world we live in). Do not overload the ship, lest it sink and be unable to reach its destination. Take less; the road is far, and it will not be enough to compensate for your labor.' After loading was complete, the prince bid farewell to the others, saying, 'You may return safely. I will continue forward to collect Mani jewels (Mani jewel, wish-fulfilling jewel).' The prince and the blind teacher proceeded again. After walking for seven days, the water reached their knees. After walking another seven days, the water reached their necks. After walking another seven days, they floated across the water and arrived at the treasure location. The teacher asked, 'What kind of place is this?' The prince replied, 'This place is all silver sand.' The teacher said, 'Look around; there should be a white mountain. Have you seen it?' The prince said, 'There is a silver mountain to the southeast, at the foot of this mountain.' The teacher said:
次應到金沙。導師疲乏悶絕躄地語太子言。我命不久必喪於此。太子於是東行一七當有金山。從山復更前進一七純是青蓮華。復前行一七其地純是紅赤蓮華。復過一七有大寶城。純以七寶裝挍龍王所止。龍王耳中有一摩尼如意寶珠。汝往從乞。若得珠者能滿閻浮提雨眾七寶衣被飲食醫藥聲伎隨意能出。名如意珠。導師語已氣絕命終。太子抱持舉聲悲哭。一何薄命生失於汝。即埋著地中。金沙覆上。右繞七匝頂禮而去。前過金山見青蓮華。下有青蛇。此蛇有三種毒。所謂嚙毒觸毒氣噓毒。此諸毒蛇以身繞蓮華。張目喘息而視太子。太子即入慈心三昧。起進前路蹋蓮華葉。時諸毒蛇不毀不傷至龍王住處。七重城塹滿中毒龍共相蟠結舉頭交頸守護城門。太子到城門外。見諸毒龍即慈心。念閻浮提一切眾生。今我身若為此毒龍所害者。汝等眾生皆失大利。即舉右手告毒龍曰。汝等當知。我為一切眾生欲見龍王。毒龍開路令太子入。見二玉女紡頗梨縷。太子問曰。汝是何人。答言。我是龍王守外門婢。入到中門下見四玉女紡白銀縷。太子復問。汝是龍王婦耶。答言非也。是龍王守中門婢耳。太子入至內門見八玉女紡黃金縷。太子語言。汝是何人。答言。我是龍王守門婢耳。太子言。汝為我通大海龍王云。閻浮提波羅㮈國王太子善
友欲來相見今在門下。時守門者即以白王。王大疑怪。若非福德純善之人無由遠涉險路。即請入宮王出奉迎。紺琉璃為地七寶有種種光明耀動人目。太子說法示教利喜。贊說施論戒論人天之論。龍王心喜。遠屈涂涉欲須何物。太子言。大王。閻浮提一切眾生為衣服飲食受無窮之苦。今欲從王乞左耳中摩尼寶珠。龍王言。受我微供一七日當以奉給。太子受龍王請。過七日持珠還閻浮提(賢愚經言。到七寶城門堅閉見金剛杵在其門邊如師戒語取杵撞門門有五百天女為持寶珠來奉太子最前一女珠琉璃色受結衣角耳)龍王使諸龍神飛空送之。得到此岸。見弟惡友問言。汝徒黨伴侶今何所在。答言。船舫沉沒一切死盡。唯弟一身牽持死屍而得全濟。一切財物今皆已盡。善友言。天下大寶莫先己身。弟言不爾。人愿富死不願貧生。何以知然。弟曾至冢間聞諸死鬼作如是論。善友真直以實語弟。汝雖失寶亦是閑耳。吾今已得龍王如意寶珠。弟言。今在何處。善友言。今在髻中。弟聞生嫉姤白善友言。快哉甚善。得此寶珠宜加守護。善友解珠與弟而誡之言。汝若疲臥我當守護。我若眠時汝應守護。時惡友次應守珠。其兄眠熟。起取二干竹刺刺兄兩目(四分律云。以佉羅陀樹刺之)奪珠而去。善友喚惡友。此有賊刺我兩目持寶珠去。惡友
【現代漢語翻譯】 現代漢語譯本： 朋友想要來拜見，現在正在門外等候。當時守門的人立刻稟告了國王。國王非常驚訝，心想：『如果不是福德純正善良的人，不可能遠涉險路來到這裡。』於是請他進入宮殿，國王親自出來迎接。地面鋪著紺琉璃，七寶發出種種光明，耀眼奪目。太子為龍王說法，開示教導，使他歡喜，讚歎佈施的功德，持戒的功德，以及人天果報的道理。龍王心裡非常高興，問道：『您不遠萬里，屈尊前來，需要什麼東西嗎？』太子說：『大王，閻浮提（Jambudvipa，指我們所居住的這個世界）的一切眾生，爲了衣服和飲食，遭受無盡的痛苦。我現在想向您乞求左耳中的摩尼寶珠。』龍王說：『請接受我七天的微薄供養，七天後一定奉獻給您。』太子接受了龍王的邀請。七天過後，龍王將寶珠獻給太子，太子帶著寶珠返回閻浮提（《賢愚經》中說：到達七寶城門時，城門緊閉，看見金剛杵在門邊，如同師父的教導，取杵撞門，門內有五百天女，拿著寶珠來獻給太子，最前面一個天女拿著琉璃色的寶珠，用衣角接住）。龍王派眾龍神在空中護送他。太子到達岸邊，看見弟弟和惡友，惡友問道：『你的徒弟和同伴現在在哪裡？』太子回答說：『船隻沉沒，全部死了。只有我一個人抓住屍體才得以保全性命。所有的財物現在都已經沒有了。』善友說：『天下最珍貴的莫過於自己的性命。』弟弟說：『不是這樣的。人們寧願富裕地死去，也不願貧窮地活著。』怎麼知道是這樣呢？弟弟曾經到墳墓間，聽到那些死鬼這樣議論。善友你真是正直，對我說實話。你雖然失去了寶物，也是很平常的事情。我現在已經得到了龍王的如意寶珠。』弟弟問：『現在在哪裡？』善友說：『現在在我的髮髻中。』弟弟聽了，心生嫉妒，假裝高興地對善友說：『太好了，非常好。得到這顆寶珠，應該好好守護。』善友解下寶珠交給弟弟，並告誡他說：『你如果疲倦想睡覺，我來守護。我如果睡覺的時候，你應該守護。』當時惡友輪到守護寶珠。他的哥哥睡熟了。惡友起身，拿起兩根干竹刺，刺向哥哥的雙眼（《四分律》中說：用佉羅陀樹刺的），奪走寶珠離開了。善友呼喚惡友，說：『有賊人刺瞎了我的雙眼，搶走了寶珠。』惡友
【English Translation】 English version: A friend desired to see him and was now waiting at the gate. The gatekeeper immediately informed the king. The king was greatly surprised, thinking, 'If he were not a person of pure virtue and goodness, he could not have traveled such a dangerous road from afar.' He then invited him into the palace, and the king came out to greet him personally. The ground was paved with lapis lazuli, and the seven treasures emitted various lights that dazzled the eyes. The prince expounded the Dharma to the Dragon King, instructing and delighting him, praising the merits of giving, the merits of keeping precepts, and the principles of human and heavenly rewards. The Dragon King was very pleased and asked, 'You have come from afar, condescending to visit. What do you desire?' The prince said, 'Great King, all beings in Jambudvipa (Jambudvipa, referring to the world we live in) suffer endless misery for clothing and food. I now wish to beg from you the Mani jewel in your left ear.' The Dragon King said, 'Please accept my humble offerings for seven days, and after seven days I will offer it to you.' The prince accepted the Dragon King's invitation. After seven days, he took the jewel and returned to Jambudvipa (The Sage and Fool Sutra says: Upon arriving at the gate of the Seven Treasure City, the gate was tightly closed. Seeing a vajra pestle beside the gate, as instructed by his teacher, he took the pestle and struck the gate. Five hundred heavenly maidens came out, holding the jewel to offer to the prince. The foremost maiden held the lapis lazuli-colored jewel, receiving it with the corner of her garment). The Dragon King sent the dragon gods to escort him through the air. Arriving at the shore, he saw his younger brother and his evil friend. The evil friend asked, 'Where are your disciples and companions now?' The prince replied, 'The ship sank, and all died. Only I survived by clinging to a corpse. All my possessions are now gone.' The good friend said, 'The most precious thing in the world is one's own life.' The younger brother said, 'That is not so. People would rather die rich than live poor.' How do I know this? The younger brother once went to the graveyard and heard the dead ghosts discussing this. Good friend, you are truly honest, speaking the truth to me. Although you have lost your treasure, it is a trivial matter. I have now obtained the Dragon King's wish-fulfilling jewel.' The younger brother asked, 'Where is it now?' The good friend said, 'It is now in my hair knot.' Upon hearing this, the younger brother became jealous and pretended to be happy, saying to the good friend, 'Excellent, very good. You should guard this jewel well.' The good friend untied the jewel and gave it to his younger brother, warning him, 'If you are tired and want to sleep, I will guard it. If I am sleeping, you should guard it.' At that time, it was the evil friend's turn to guard the jewel. His elder brother fell asleep. The evil friend got up, took two dry bamboo thorns, and stabbed his brother in both eyes (The Sarvastivada Vinaya says: He stabbed him with a Khadira tree thorn), snatched the jewel, and left. The good friend called out to the evil friend, saying, 'A thief has stabbed my eyes and taken the jewel.' The evil friend
不應。兄便懊惱恐為賊殺。如是高唱聲動神祇經久不應。樹神發聲言。汝弟惡友是汝惡賊。刺汝兩目持寶珠去。太子悵然憂恚苦惱。惡友赍珠還國白父母言。我身福德而得全濟。善友與伴沒水死盡。父母大哭悶絕躄地。語惡友言。汝云何乃能提是面來。惡友聞是語已心生懊惱。即以寶珠埋著土中。善友被刺無人為拔。徘徊婉轉靡知所趣。當時苦惱大患飢渴。求生不得求死不得。漸漸前行到利師跋國。其王有女。先許與波羅㮈王子善友。有一牧人為王放五百牛隨逐水草。太子坐在道中。牛群垂逼。牛王騎太子上令諸牛過。然後移足右旋婉轉反顧回頸吐舌舐太子兩目拔出竹刺。牧人見之問言。汝是何人。善友不陳本末。答言。我是盲乞兒耳。牧人遍察。有異人相語言。我家在近。當供養汝。即將還家與種種飲食。誡敕家人。汝等待之如我不異。經月餘日其家厭患。善友悵然明旦白主人言。我今欲去。主人曰。有何不適。善友曰。客主之儀勢不得久。善友言。若念我者。乞我一鳴箏送我著多人聚落。時主人即隨意供給送到利師跋城多人眾處。善友彈箏。其音和雅悅可眾心。一切大眾共給飲食。王有一果園。其園茂盛常患鳥雀。時守園監語善友言。為我防護鳥雀。我相供給。我以繩結諸樹頭安施銅鈴。汝坐樹下聞鳥雀聲牽挽繩
【現代漢語翻譯】 現代漢語譯本 不應該這樣。哥哥便懊惱，恐怕弟弟已經被賊人殺害。像這樣高聲呼喊，聲音驚動了神祇，但很久都沒有迴應。樹神發出聲音說：『你的弟弟的惡友就是你的惡賊，他刺瞎了你的雙眼，拿走了寶珠。』太子悵然若失，憂愁苦惱。 那個惡友帶著寶珠回到國都，告訴他的父母說：『我因為自身的福德才得以保全性命，而我的好朋友和同伴都溺水而死了。』父母聽后，大哭不止，昏厥倒地，責問惡友說：『你怎麼還有臉回來！』惡友聽了這話，心中懊惱不已，就把寶珠埋在了土裡。 善友被刺瞎雙眼，沒有人為他拔出竹刺，他徘徊輾轉，不知該去哪裡。當時他非常苦惱，又飢又渴，求生不得，求死不能。漸漸地，他向前走到了利師跋國（Rishivadha）。這個國家的國王有個女兒，先前已經許配給了波羅㮈國（Varanasi）的王子善友。 有個牧人為國王放牧五百頭牛，跟隨水草而行。太子坐在路邊，牛群快要逼近他了。牛王用身體馱著太子，讓所有的牛都過去，然後移動腳步，向右旋轉，婉轉地回頭，伸出舌頭舔舐太子的雙眼，拔出了竹刺。牧人看見了，問道：『你是什麼人？』善友沒有陳述自己的遭遇，回答說：『我只是個瞎眼的乞丐。』 牧人仔細觀察他，發現他相貌不凡，便說：『我家就在附近，我來供養你。』於是就把他帶回家，給他各種飲食，並告誡家人：『你們要像對待我一樣對待他。』過了一個多月，他家裡人開始厭煩他。善友悵然若失，第二天早上告訴主人說：『我現在要走了。』主人問：『有什麼不舒服的地方嗎？』善友說：『客人和主人之間的關係，不能長久。』善友說：『如果你們還念著我，就請送我一個鳴箏，送我到人多的村落去。』當時主人就隨意地供給他，把他送到了利師跋城（Rishivadha）人多的地方。善友彈奏鳴箏，那聲音和諧優雅，悅人心意，所有的人都一起供給他飲食。國王有個果園，果園茂盛，但經常遭受鳥雀的侵害。當時看守果園的人告訴善友說：『你為我防護鳥雀，我來供給你的飲食。我用繩子連線各個樹的頂端，安裝銅鈴，你坐在樹下，聽到鳥雀的聲音就牽拉繩子。』
【English Translation】 English version It shouldn't be. The elder brother then felt remorse, fearing that his younger brother had been killed by thieves. He cried out loudly, his voice moving the deities, but there was no response for a long time. The tree spirit spoke, saying, 'Your younger brother's evil friend is your evil thief. He stabbed your eyes and took the precious pearl.' The prince was dismayed, filled with sorrow and distress. That evil friend returned to the kingdom with the precious pearl and told his parents, 'I was able to save my life because of my own merit, but my good friend and companions all drowned.' The parents, upon hearing this, wept bitterly and collapsed to the ground, scolding the evil friend, 'How dare you show your face here!' The evil friend, hearing these words, felt remorse and buried the precious pearl in the ground. Shanyou (Sudatta) [Good Friend], with his eyes stabbed, had no one to pull out the bamboo thorns for him. He wandered around, not knowing where to go. At that time, he was very distressed, hungry and thirsty, unable to live and unable to die. Gradually, he walked forward to the country of Rishivadha (Rishivadha) [City of Sages]. The king of this country had a daughter, who had previously been betrothed to Prince Shanyou (Sudatta) [Good Friend] of Varanasi (Varanasi) [City in India]. A shepherd was grazing five hundred cows for the king, following the water and grass. The prince was sitting by the roadside, and the herd of cows was about to approach him. The king of the cows carried the prince on its body, allowing all the cows to pass, and then moved its feet, rotated to the right, turned its head gently, and licked the prince's eyes with its tongue, pulling out the bamboo thorns. The shepherd saw this and asked, 'Who are you?' Shanyou (Sudatta) [Good Friend] did not recount his experiences, but replied, 'I am just a blind beggar.' The shepherd carefully examined him and found that he had an extraordinary appearance, so he said, 'My home is nearby, I will provide for you.' So he took him home, gave him various foods, and warned his family, 'You must treat him as you would treat me.' After more than a month, his family began to tire of him. Shanyou (Sudatta) [Good Friend] was dismayed and told the master the next morning, 'I want to leave now.' The master asked, 'Is there anything uncomfortable?' Shanyou (Sudatta) [Good Friend] said, 'The relationship between guest and host cannot last long.' Shanyou (Sudatta) [Good Friend] said, 'If you still think of me, please give me a zither and send me to a village with many people.' At that time, the master provided for him as he pleased and sent him to a place with many people in Rishivadha (Rishivadha) [City of Sages]. Shanyou (Sudatta) [Good Friend] played the zither, and the sound was harmonious and elegant, pleasing to everyone's heart, and everyone provided him with food together. The king had an orchard, which was lush, but often suffered from birds. At that time, the person guarding the orchard told Shanyou (Sudatta) [Good Friend], 'You protect the birds for me, and I will provide you with food. I will connect the tops of the trees with ropes and install copper bells. You sit under the tree and pull the ropes when you hear the sound of birds.'
頭。善友言。如是。我能安處樹下兼復彈箏以自娛樂。時利師跋王女侍從入園。見此盲人即往其所問言。汝是何人。答言。盲乞人耳。王女心生愛念不能捨離。王復遣使往喚女歸。女言不去為我送食。供此盲人飲食訖竟。白大王言。王今持我與此盲人甚適我願。王言。鬼魅著汝顛狂心亂云何欲與盲人共居。父母先以汝許與波羅㮈王太子善友。善友入海未還。汝今云何為乞人婦。女言雖爾乃至捨命終不捨離。王聞是語不能拒逆。即遣使迎盲人來閉著靜室。王女語盲人云。我今共汝以作夫婦。善友報言。汝是誰家女欲為我婦。答言。我是利師跋王女。善友報言。汝是王女。我是乞人云何能相恭敬。婦言。我當盡心供奉。后婦出行不白其夫良久乃還。善友責數汝私出外而不白我何處行還。婦言。我不私行。婿言私與不私誰當知汝。婦自咒誓。我若私行令汝兩目始終不差。若不爾者使汝一目平復如故。作是愿已平滿如故精光清徹。婦言。汝信我不。善友含笑。婦言。汝不識恩養。我是大國王女。汝是小人而我盡心供事。于汝而不體信。婿言。汝識我不。答我識汝是乞人。婿言非也。我是波羅㮈王善友太子。婦言。汝大愚癡人云何乃發是言。波羅㮈王太子入海未還。汝今妄言吾不信也。善友言我從生來未曾妄語。婦言。虛之與實
【現代漢語翻譯】 現代漢語譯本 頭。善友（Śreyas，人名）說：『是的，我能安靜地待在樹下，並且彈箏來娛樂自己。』當時，利師跋王（Ṛṣivardhana，國王名）的女兒帶著侍從進入花園，看見了這個盲人，就走到他那裡問道：『你是何人？』回答說：『我是個盲乞丐罷了。』王女心中生起愛慕之情，不能捨棄離開。國王又派使者去叫女兒回去，女兒說：『我不回去，請為我送食物來，供養這位盲人，飲食完畢。』然後稟告大王說：『大王現在把我嫁給這位盲人，很合我的心願。』國王說：『你被鬼魅附身，精神錯亂，怎麼想要和盲人一起生活？父母先前已經把你許配給波羅㮈王（Vārāṇasī，古印度城市名）的太子善友（Śreyas）。善友入海未歸，你現在怎麼要做乞丐的妻子？』女兒說：『即使這樣，我寧可捨棄性命，也終究不捨棄離開他。』國王聽了這話，不能拒絕違逆，就派使者迎接盲人來，把他關在靜室裡。王女對盲人說：『我現在和你結為夫婦。』善友回答說：『你是誰家的女兒，想要做我的妻子？』回答說：『我是利師跋王的女兒。』善友說：『你是王女，我是乞丐，怎麼能互相恭敬呢？』妻子說：『我應當盡心供奉。』後來，妻子外出沒有告訴她的丈夫，過了很久才回來。善友責備數落她說：『你私自外出而不告訴我，去了哪裡才回來？』妻子說：『我沒有私自外出。』丈夫說：『私自與不私自，誰能知道你？』妻子自己發誓說：『我如果私自外出，就讓你的兩隻眼睛始終不好。如果不是這樣，就讓你的其中一隻眼睛恢復如初。』發了這個誓願后，一隻眼睛就恢復如初，精光清澈。妻子說：『你相信我了嗎？』善友含笑不語。妻子說：『你不識恩情。我是大國王的女兒，你是個小人物，而我盡心供養你，你卻不信任我。』丈夫說：『你認識我嗎？』回答說：『我認識你，你是個乞丐。』丈夫說：『不是的，我是波羅㮈王的善友太子。』妻子說：『你真是個愚癡的人，怎麼會說出這樣的話？波羅㮈王的太子入海未歸，你現在胡說八道，我不相信。』善友說：『我從出生以來，從未說過謊話。』妻子說：『虛假和真實，』
【English Translation】 English version 『Head.』 Śreyas (Śreyas, name of a person) said, 『Yes, I can peacefully stay under the tree and entertain myself by playing the zither.』 At that time, the daughter of King Ṛṣivardhana (Ṛṣivardhana, name of a king) entered the garden with her attendants, saw this blind man, and went to him, asking, 『Who are you?』 He replied, 『I am just a blind beggar.』 The princess felt love and affection in her heart and could not bear to leave him. The king then sent a messenger to call his daughter back, but she said, 『I will not go back; please send food for me to offer to this blind man after he has finished eating.』 Then she reported to the king, saying, 『Your Majesty, marrying me to this blind man is very much in accordance with my wishes.』 The king said, 『You are possessed by demons, mentally deranged; how can you want to live with a blind man? Your parents had previously promised you to Prince Śreyas (Śreyas) of Vārāṇasī (Vārāṇasī, name of an ancient Indian city). Śreyas has not returned from the sea; how can you now be the wife of a beggar?』 The daughter said, 『Even so, I would rather give up my life than abandon him.』 Upon hearing this, the king could not refuse or resist, so he sent a messenger to bring the blind man and confined him in a quiet room. The princess said to the blind man, 『I will now become your wife.』 Śreyas replied, 『Whose daughter are you, wanting to be my wife?』 She replied, 『I am the daughter of King Ṛṣivardhana.』 Śreyas said, 『You are a princess, and I am a beggar; how can we respect each other?』 The wife said, 『I will serve you with all my heart.』 Later, the wife went out without telling her husband and returned after a long time. Śreyas rebuked her, saying, 『You went out privately without telling me; where did you go and return from?』 The wife said, 『I did not go out privately.』 The husband said, 『Who would know whether you went out privately or not?』 The wife made a vow, saying, 『If I went out privately, may both your eyes remain bad forever. If not, may one of your eyes be restored to its original state.』 After making this vow, one eye was restored to its original state, clear and bright. The wife said, 『Do you believe me now?』 Śreyas smiled without saying a word. The wife said, 『You do not recognize kindness. I am the daughter of a great king, and you are a small person, yet I serve you with all my heart, and you do not trust me.』 The husband said, 『Do you recognize me?』 She replied, 『I recognize you; you are a beggar.』 The husband said, 『No, I am Prince Śreyas of Vārāṇasī.』 The wife said, 『You are a very foolish person; how can you say such a thing? The Prince of Vārāṇasī has not returned from the sea; you are talking nonsense, and I do not believe you.』 Śreyas said, 『I have never lied since I was born.』 The wife said, 『Falsehood and truth,』
誰當信之。婿言。我若欺誑汝者使我一目永不得愈。若實語者使我一目平復如故令汝得見。即如所誓睛光耀動如本不異。善友太子兩目平復面首端正妙色超絕。婦見歡喜。如蒙賢聖遍體瞻視目不暫舍。即入宮中白父王言。今我夫者即是善友太子。王言癡人。善友未還云何名乞人為太子也。女言不也。若不信者可一視之。王即往看。識是善友。即懷恐怖而作是言。波羅㮈王。若聞此事嫌我不少。即前懺謝善友太子我實不知。太子言。無苦為我餉。致給與此牧牛人。王即以金銀珍寶衣被飲食。並與所放五百頭牛。其人歡喜稱善無量。而我未有幾恩報。我如是高聲唱言。夫陰施陽報弘廣無量。大眾聞者皆發施心。善友未入海時養一白雁。衣被飲食行住坐臥而常共俱。夫人報此雁言。太子在時常共汝俱。今生死未分汝不感念太子。雁即悲鳴婉轉啼淚報言。欲覓太子。夫人手自作書以結雁頸。身升虛空飛翔而去。飛至大海求覓不見。次第往到利師跋國。遙見善友在宮殿前。其雁往趣悲鳴歡喜。太子即取母書頭頂禮敬發封披讀。即知父母晝夜悲哭追念。太子兩目失明。太子手書以具上事書結雁頸還波羅㮈。父母得書歡喜踴躍稱善無量。具知太子為惡友所苦奪取寶珠。父母杻械惡友閉著牢獄。遣使往告利師跋王。汝今云何擁遮太子令
【現代漢語翻譯】 現代漢語譯本：誰會相信這些呢？女兒說：『我如果欺騙您，就讓我的丈夫一隻眼睛永遠不能痊癒。如果我說的是實話，就讓他的眼睛恢復如初，讓您親眼看見。』說完，正如她所發誓的那樣，眼睛的光芒閃耀，和原來沒有兩樣。善友太子兩隻眼睛都恢復了，面容端正，容貌非常出衆。妻子見了非常歡喜，就像受到聖賢的庇佑一樣，從頭到腳仔細地看著他，眼睛一刻也不捨得離開。隨即進入宮中告訴父王說：『現在我的丈夫就是善友太子。』國王說：『你這傻瓜，善友還沒有回來，怎麼能說乞丐是太子呢？』女兒說：『不是的，如果不相信，可以看一看。』國王就前去觀看，認出是善友太子，心中非常害怕，就說：『波羅奈王如果聽說了這件事，一定會責怪我的。』隨即向前向善友太子懺悔謝罪，說：『我實在不知道是您。』太子說：『不必為我費心，賞賜給這些牧牛人吧。』國王就用金銀珍寶、衣服飲食，以及放牧的五百頭牛賞賜給他們。那些人歡喜地稱讚，說善哉，功德無量，卻不知道如何報答太子的恩情。我於是高聲唱言：『暗中施捨，明處回報，功德弘大無量。』大眾聽了，都發起了佈施之心。 善友太子沒有入海的時候，養了一隻白雁，衣服飲食，行走坐臥，常常和它在一起。夫人責備這隻雁說：『太子在的時候，你常常和他在一起，現在生死未卜，你卻不思念太子嗎？』雁就悲鳴婉轉地啼哭，回答說：『我想尋找太子。』夫人親手寫了書信，繫在雁的脖子上。雁就飛上天空，飛翔而去。飛到大海尋找，沒有找到。依次飛到利師跋國，遠遠地看見善友在宮殿前。那隻雁就飛奔過去，悲鳴歡喜。太子就取下母親的書信，頂在頭上，恭敬地打開封口閱讀。這才知道父母晝夜悲哭思念自己，太子兩眼失明的事情。太子親手寫了書信，詳細地敘述了事情的經過，繫在雁的脖子上，讓它返回波羅奈國。父母得到書信，歡喜踴躍，稱讚善哉，功德無量。詳細地知道了太子被惡友所害，奪取了寶珠。父母就用刑具囚禁了惡友，關在牢獄裡，派遣使者前往告訴利師跋王：『您現在為什麼擁護遮蔽太子，讓』
【English Translation】 English version: Who would believe this? The daughter said, 'If I deceive you, may my husband's one eye never heal. If I speak the truth, may his eye be restored as before, so you can see it with your own eyes.' As soon as she finished speaking, just as she had vowed, the light in his eye shone brightly, just as it had been before. Prince Sudatta's (善友太子) two eyes were restored, his face was handsome, and his appearance was exceptionally beautiful. His wife was overjoyed, as if she were blessed by a sage, gazing at him from head to toe, not taking her eyes off him for a moment. She immediately entered the palace and told her father, 'Now my husband is Prince Sudatta (善友太子).' The king said, 'You fool, Sudatta (善友太子) has not returned yet, how can you say that a beggar is the prince?' The daughter said, 'No, if you don't believe me, you can take a look.' The king went to see and recognized Prince Sudatta (善友太子). He was very frightened and said, 'If the King of Varanasi (波羅㮈王) hears about this, he will surely blame me.' He immediately went forward to repent and apologize to Prince Sudatta (善友太子), saying, 'I really didn't know it was you.' The prince said, 'Don't bother yourself for me, give these cowherds some rewards.' The king rewarded them with gold, silver, jewels, clothing, food, and the five hundred cows they were herding. Those people joyfully praised him, saying 'Excellent, immeasurable merit,' but they didn't know how to repay the prince's kindness. So I loudly proclaimed, 'Secret giving, open reward, vast and immeasurable merit!' When the crowd heard this, they all developed a mind of generosity. Before Prince Sudatta (善友太子) went to sea, he raised a white goose, providing it with clothing and food, and it was always with him in his walking, standing, sitting, and lying down. The lady rebuked the goose, saying, 'When the prince was here, you were always with him, but now that his life and death are uncertain, do you not miss him?' The goose cried sadly and replied, 'I want to find the prince.' The lady personally wrote a letter and tied it to the goose's neck. The goose flew into the sky and flew away. It flew to the sea to search, but could not find him. It flew successively to the country of Rishivad (利師跋國), and from afar saw Sudatta (善友太子) in front of the palace. The goose flew towards him, crying sadly and joyfully. The prince took his mother's letter, placed it on his head, respectfully opened it and read it. Only then did he know that his parents were crying day and night, missing him, and that the prince's eyes had been blinded. The prince personally wrote a letter, detailing the events, tied it to the goose's neck, and sent it back to Varanasi (波羅㮈). When his parents received the letter, they rejoiced and praised him, saying 'Excellent, immeasurable merit!' They learned in detail that the prince had been harmed by evil friends and had his jewel taken away. The parents then imprisoned the evil friends with instruments of torture and locked them in prison, and sent messengers to tell the King of Rishivad (利師跋王), 'Why are you now protecting and sheltering the prince, causing'
我憂苦。利師跋王心生恐怖。即嚴服太子送著界上。遣使往白。以女妻之遣送還國。父母乘大名象。作倡妓樂掃灑燒香懸繒幡蓋遠迎太子。國土人民男女夫婦聞太子還皆出奉迎。太子前禮父母。父母目冥不見太子。以手捫摸汝是善友非我等念汝憂苦如是。太子問訊父母起居訖竟。太子白父王言。惡友何在。王言。今在牢獄。太子言。愿放惡友得與相見如是至三。王不忍拒便敕出之。即前抱持善言誘喻軟語問訊。汝極勞苦持我寶珠今在何處。如是至三。而方報言。在彼土中。太子還得寶珠。往父母前跪燒眾妙香即咒誓言。此珠是如意寶者。令父母兩目明凈如故。尋時平復見子歡喜。太子于月十五日朝。凈自澡浴著鮮潔衣燒妙寶香。于高樓上手捉香爐頭面頂禮摩尼寶珠。立誓願言。我為閻浮提一切眾生。忍此大苦求是寶珠。時東方有大風起。吹去雲霧曒然明凈。並閻浮提所有糞穢大小便利灰土草莽清風吹蕩悉令清凈。以珠威德。于閻浮提。遍雨成熟自然粳米。香甘軟細色味具足。溝渠盈滿積至於膝。次雨衣服珠環釵釧。次雨七寶眾妙伎樂。眾生所須皆悉充足。后月蓋王崩即嗣立焉。惡友啟曰。我乞食自活。王言。汝守護我頸我與汝食。王復睡眠。拔刀欲斬王首而其首自墮。王覺問之。答曰。天造其業。時父者今悅頭檀是。
【現代漢語翻譯】 現代漢語譯本 我感到憂愁和痛苦。利師跋王（Rishibha King）心中充滿恐懼，立即為太子準備好服裝，將他送到國界上。並派遣使者前去稟告，將女兒嫁給他，然後送回國。太子的父母乘坐著名的大象，安排歌舞伎樂，灑掃道路，焚香，懸掛幡蓋，遠遠地迎接太子。國土上的人民，無論男女老少，夫妻眷屬，聽到太子回來的訊息，都出來迎接他。太子上前拜見父母，但父母雙目失明，看不見太子，只能用手觸控著說：『你是善友，我們思念你，為你憂愁痛苦就是這樣啊。』太子問候父母的起居后，問道：『惡友在哪裡？』國王回答說：『現在在牢獄裡。』太子說：『希望釋放惡友，讓我能與他相見。』這樣請求了三次，國王不忍心拒絕，便下令釋放了他。惡友立刻上前擁抱太子，用好聽的話語誘騙，用溫柔的言語問候，說：『你非常辛苦，你拿著的寶珠現在在哪裡？』這樣問了三次，惡友才回答說：『在那片土地中。』太子取回了寶珠，來到父母面前，跪下焚燒各種奇妙的香，然後發誓說：『如果這顆珠子是如意寶，就讓我的父母雙目恢復光明。』話音剛落，父母的眼睛立刻恢復了光明，看見兒子，非常歡喜。太子在月亮十五日的早晨，親自沐浴，穿上乾淨鮮艷的衣服，焚燒奇妙的寶香，在高樓上手持香爐，頭面頂禮摩尼寶珠（Mani jewel）。立下誓願說：『我爲了閻浮提（Jambudvipa）的一切眾生，忍受這巨大的痛苦，祈求這顆寶珠顯靈。』這時，東方颳起大風，吹散了雲霧，天空變得明亮清澈。閻浮提所有糞便、大小便、灰土、草莽都被清風吹蕩乾淨。憑藉寶珠的威力，在閻浮提遍降成熟的自然粳米，香甜柔軟，色味俱全，溝渠里都滿了，堆積到膝蓋的高度。接著又降下衣服、珠環、釵釧，然後降下七寶和各種奇妙的伎樂，眾生所需要的都得到了滿足。後來，月蓋王（Chandra-ghata King）去世，太子便繼承了王位。惡友對國王說：『我靠乞討為生。』國王說：『你守護我的脖子，我就給你食物。』國王再次睡覺時，惡友拔刀想要砍下國王的頭，但國王的頭自己掉落了。國王醒來后問他，惡友回答說：『這是天命所造的業。』當時（的）父親就是現在的悅頭檀（Yue Tou Tan）。
【English Translation】 English version I am suffering from sorrow and pain. King Rishibha (Rishibha King) was filled with fear and immediately prepared the prince's attire and sent him to the border. He also sent a messenger to report that he would marry his daughter to him and then send him back to the country. The prince's parents rode on a famous elephant, arranged singing and dancing, swept the roads, burned incense, and hung banners and canopies to welcome the prince from afar. The people of the country, men and women, young and old, husbands and wives, upon hearing the news of the prince's return, came out to welcome him. The prince stepped forward to greet his parents, but his parents were blind and could not see the prince, so they could only touch him with their hands and say, 'You are a good friend, we miss you, and our sorrow and pain for you are like this.' After the prince inquired about his parents' well-being, he asked, 'Where is the evil friend?' The king replied, 'He is now in prison.' The prince said, 'I hope to release the evil friend so that I can see him.' He requested this three times, and the king could not bear to refuse, so he ordered his release. The evil friend immediately stepped forward to embrace the prince, using pleasant words to deceive him, and gentle words to greet him, saying, 'You have worked very hard, where is the precious pearl you are holding now?' After asking this three times, the evil friend finally replied, 'In that land.' The prince retrieved the pearl, came before his parents, knelt down and burned all kinds of wonderful incense, and then vowed, 'If this pearl is a Mani jewel (Mani jewel), may my parents' eyes be restored to sight.' As soon as he finished speaking, his parents' eyes immediately regained their sight, and they were very happy to see their son. On the morning of the fifteenth day of the month, the prince personally bathed, put on clean and bright clothes, burned wonderful precious incense, and held the incense burner in his hands on the high building, bowing his head to the Mani jewel (Mani jewel). He made a vow, saying, 'For the sake of all sentient beings in Jambudvipa (Jambudvipa), I endure this great suffering and pray for the manifestation of this precious pearl.' At this time, a strong wind rose from the east, blowing away the clouds and mist, and the sky became bright and clear. All the feces, urine, ashes, and weeds in Jambudvipa were swept away by the clean wind. By the power of the pearl, mature natural japonica rice fell all over Jambudvipa, fragrant, sweet, soft, and with complete color and taste, filling the ditches and accumulating to the height of the knees. Then clothes, pearl rings, hairpins, and then seven treasures and various wonderful musical instruments fell, and all the needs of sentient beings were met. Later, King Chandra-ghata (Chandra-ghata King) passed away, and the prince inherited the throne. The evil friend said to the king, 'I live by begging.' The king said, 'You guard my neck, and I will give you food.' When the king fell asleep again, the evil friend drew his sword and wanted to cut off the king's head, but the king's head fell off by itself. When the king woke up and asked him, the evil friend replied, 'This is the karma created by heaven.' The father at that time is now Yue Tou Tan (Yue Tou Tan).
時母者今摩耶夫人是。惡友者提婆達多是。月王女者瞿夷是。善友者我是也(出報恩經第四又出賢愚經第二生經大同小異)。
長生欲報父怨后還得國三
昔有菩薩。為大國王。名曰長壽。王有太子。名曰長生。王治以正刀杖之苦不加吏民。風雨以時五穀豐饒。有鄰國王。立行暴害不修正治國民貧困。謂傍臣曰。聞長壽王多饒豐樂無兵革之備我欲奪取。臣曰大善。興兵攻伐。長壽王告群臣曰。彼貪我財。若與交戰必傷我人民。夫爭國殺民吾不忍也。群臣不從。發兵出界迎而拒之。王與太子逾城幽隱。貪王入國募求長壽賞金千斤錢千萬。后王出道邊樹下。遇婆羅門問何處來。答曰。我貧道士。聞長壽王好施遠來告乞。王默唸。值我失國。垂淚曰。我即是王也。遇我如此無可相嗣。兩人啼泣。王曰。我聞新王求我甚重。卿持我頭詣之必獲厚賞。婆羅門曰。我之薄福不敢承命。王曰。卿故遠來遇我睏乏。人生會有死。愿以相惠何為辭讓。答曰。何忍相殺。必欲惠施者愿相隨還國。於是同反臨至城門。王令其縛白貪王。貪王即賞金錢遣令還去。於四街道欲燒殺長壽。郭邑草野莫不呼天。大子聞之。出當父前心中悲痛。父恐子報怨仇。乃仰天嘆息曰。此死我之所樂也。欲為至孝使汝父死不恨勿報怨也。長生不忍見父
【現代漢語翻譯】 現代漢語譯本 時母（Śrīmātā，指母親）就是現在的摩耶夫人（Māyādevī，釋迦牟尼佛的生母）。惡友（pāpa-mitta，指壞朋友）就是提婆達多（Devadatta，佛陀的堂兄弟，也是佛陀的弟子，後背叛佛陀）。月王女（Candra-rāja-kumārī）就是瞿夷（Gopā，釋迦牟尼佛的妻子）。善友（kalyāṇa-mitta，指好朋友）就是我（指佛陀）。（出自《報恩經》第四卷，又出自《賢愚經》第二卷《生經》，大同小異）。
長生（Dīrghāyu）爲了報父仇，後來又奪回了國家（出自《雜寶藏經》）。
過去有一位菩薩（bodhisattva），做大國王，名叫長壽（Dīrghāyu）。長壽王有一位太子，名叫長生（Dīrghāyu）。長壽王以正法治理國家，不濫用刑罰，風調雨順，五穀豐登。有一個鄰國國王，施行暴政，不修正法，導致國民貧困。他對身邊的臣子說：『我聽說長壽王的國家富饒安樂，沒有兵備，我想奪取它。』臣子說：『大善。』於是興兵攻打。長壽王告訴群臣說：『他貪圖我的財富。如果與他交戰，必定會傷害我的人民。爲了爭奪國家而殺害人民，我不忍心。』群臣不聽從，發兵出界迎戰。長壽王與太子翻越城墻，隱匿起來。貪婪的國王進入長壽王的國家，懸賞千金、千萬錢來搜尋長壽王。 後來，長壽王在路邊的樹下，遇到一位婆羅門（brāhmaṇa）。婆羅門問他從哪裡來。長壽王回答說：『我是貧窮的道士，聽說長壽王喜歡佈施，所以遠道而來乞討。』長壽王心裡默唸：『我正值失國之時。』於是流著眼淚說：『我就是長壽王。遇到你這樣的情況，我也沒有什麼可以相贈。』兩人都哭泣起來。長壽王說：『我聽說新國王搜尋我非常急切。你拿著我的頭去獻給他，必定能獲得豐厚的賞賜。』婆羅門說：『我福薄命淺，不敢接受這樣的命令。』長壽王說：『你遠道而來，遇到我正值睏乏之時。人生終有一死，希望你能成全我，為何要推辭呢？』婆羅門回答說：『我怎麼忍心殺害您？如果一定要惠施，我願意跟隨您回國。』於是他們一同返回，臨近城門時，長壽王讓婆羅門把他捆綁起來，去告訴貪婪的國王。貪婪的國王立刻賞賜了金錢，然後讓婆羅門離開。貪婪的國王在四通八達的街道上，準備燒死長壽王。城裡城外、鄉間田野，無不呼天搶地。太子長生聽到訊息，衝出來擋在父親面前，心中悲痛萬分。父親長壽王擔心兒子爲了報仇而生怨恨，於是仰天嘆息說：『此死乃我之所樂。爲了成全你的至孝，即使父親死了，我也不會怨恨，千萬不要報仇啊。』長生不忍心看到父親
【English Translation】 English version Śrīmātā (the mother) is now Māyādevī (the mother of Śākyamuni Buddha). Pāpa-mitta (bad friend) is Devadatta (Buddha's cousin and disciple, who later betrayed him). Candra-rāja-kumārī (moon king's daughter) is Gopā (Śākyamuni Buddha's wife). Kalyāṇa-mitta (good friend) is me (referring to the Buddha). (From the fourth volume of the Baoen Jing (Sūtra of Repaying Kindness), and also from the second volume of the Xianyu Jing (Sūtra of the Wise and Foolish) Sheng Jing (Birth Sūtra), with minor differences).
Dīrghāyu (Long Life), in order to avenge his father, later regained the country (from the Za Baozang Jing (Miscellaneous Treasures Sutra)).
In the past, there was a bodhisattva (bodhisattva) who was a great king named Dīrghāyu (Long Life). King Dīrghāyu had a prince named Dīrghāyu (Long Life). King Dīrghāyu governed the country with righteousness, did not abuse punishments, and the weather was favorable, with abundant harvests. There was a neighboring king who practiced tyranny and did not correct his ways, causing his people to be impoverished. He said to his ministers: 'I have heard that King Dīrghāyu's country is rich and peaceful, without military preparations, and I want to seize it.' The minister said: 'Excellent.' So he raised an army to attack. King Dīrghāyu told his ministers: 'He covets my wealth. If we fight him, it will surely harm my people. I cannot bear to kill people for the sake of爭奪 the country.' The ministers did not listen and sent troops out of the border to meet the enemy. King Dīrghāyu and the prince climbed over the city walls and hid. The greedy king entered King Dīrghāyu's country and offered a reward of a thousand gold pieces and ten million coins to search for King Dīrghāyu. Later, King Dīrghāyu was under a tree by the roadside when he met a brāhmaṇa (brāhmaṇa). The brāhmaṇa asked him where he came from. King Dīrghāyu replied: 'I am a poor ascetic who has come from afar to beg because I heard that King Dīrghāyu likes to give alms.' King Dīrghāyu thought to himself: 'I am now in a time of losing my country.' Then, with tears in his eyes, he said: 'I am King Dīrghāyu. Meeting you in this situation, I have nothing to give you.' Both of them wept. King Dīrghāyu said: 'I have heard that the new king is searching for me very urgently. If you take my head to him, you will surely receive a generous reward.' The brāhmaṇa said: 'I am of meager fortune and dare not accept such an order.' King Dīrghāyu said: 'You have come from afar and met me in a time of need. Life is destined to end in death, and I hope you can fulfill my wish. Why do you refuse?' The brāhmaṇa replied: 'How can I bear to kill you? If you must bestow a gift, I am willing to follow you back to the country.' So they returned together, and when they approached the city gate, King Dīrghāyu asked the brāhmaṇa to tie him up and tell the greedy king. The greedy king immediately rewarded him with money and then let the brāhmaṇa leave. The greedy king, in the streets, prepared to burn King Dīrghāyu to death. Everyone in the city, countryside, and fields cried out to the heavens. Prince Dīrghāyu heard the news and rushed out to stand in front of his father, his heart filled with grief. His father, King Dīrghāyu, worried that his son would harbor resentment for revenge, so he sighed to the heavens and said: 'This death is what I desire. In order to fulfill your filial piety, even if your father dies, I will not resent it. Do not seek revenge.' Dīrghāyu could not bear to see his father
死還入山中。王既死後長生念言。我父仁義深篤至死不轉。貪王無狀不別善惡。抂殺我父我不能忍。若不殺之終不茍生。乃出傭賃大臣借其種菜菜好。大臣問園監。監答。借得一人甚勤能也。大臣呼長生問言。卿能作飲食不。答曰能。后乃請王飲食甘美。王問誰作。答曰作人。王即呼還宮使作飲食。王后問曰。汝能習兵法不。對曰最便。王使侍左右。告之曰。我有怨家恒恐相值。今相恃怙相助備之。對曰唯。當爲王展力效命。後日王問。寧好獵不。對曰。臣少好獵。王便敕外嚴駕因與長生共出遊獵。適入山林便見走獸。王與長生馳而逐之。轉入深山失道三日。遂至飢困。王因下馬解劍以授長生曰。我甚疲極汝坐我欲枕汝膝臥。長生拔劍欲殺貪王。思其父敕內劍而止。如是三過。王便驚寤問長生曰。我夢見長壽王子欲來見害。長生曰。是中強鬼來相恐耳。最後云原殺。長生曰。我是即長壽王太子故來欲殺大王。我父臨死苦囑莫報王怨。我思父教投劍于地以從父敕。雖爾猶恐後日迷惑失計。愿大王便殺我身。王乃自悔曰。我為兇逆。不別善惡。賢者子父行仁淳固至死不轉。而我貪酷初不覺知。今日命屬子手。子故懷仁。惟憶父言。寧不相害。誠感厚恩。今欲還國當從何道。長生言。我知道徑前故迷王欲報父怨耳。遂俱出林
【現代漢語翻譯】 現代漢語譯本 死後，（長生）回到了山中。國王死後，長生常常思念道：『我的父親仁義深厚，直到死都沒有改變。那貪婪的國王行為不端，不辨善惡，冤殺了我的父親，我實在無法忍受。如果我不殺了他，我誓不茍活。』於是他出去做僱工，給一位大臣種菜，菜種得很好。大臣問園監是誰種的，園監回答說：『是借來的一個人，非常勤勞能幹。』大臣叫來長生問道：『你能做飲食嗎？』長生回答說：『能。』後來，（大臣）請國王品嚐（長生做的）飲食，國王覺得非常甘美，問是誰做的。大臣回答說：『是做工的人做的。』國王立刻叫他回宮，讓他專門負責飲食。王后問（長生）說：『你能學習兵法嗎？』（長生）回答說：『最擅長這個。』國王讓他侍奉在左右，告訴他說：『我有個仇家，一直擔心會碰上。現在依靠你，互相幫助，共同防備。』（長生）回答說：『遵命。我一定為大王盡力效命。』後來有一天，國王問：『你喜歡打獵嗎？』（長生）回答說：『我從小就喜歡打獵。』國王於是命令手下準備車駕，和長生一起出去遊獵。他們進入山林后，看見有野獸跑過。國王和長生一起騎馬追逐野獸，轉入深山，迷路了三天，最終飢餓困頓。國王於是下馬，解下佩劍交給長生說：『我非常疲憊，你坐下，我想枕著你的膝蓋睡覺。』長生拔出劍想要殺死貪婪的國王，但想到父親的遺囑，又把劍放了回去。像這樣反覆了三次。國王突然驚醒，問長生說：『我夢見長壽王子（Changshou Wangzi，王子名）想要來加害我。』長生說：『是山中的惡鬼來恐嚇您罷了。』最後（國王）說要殺了他。長生說：『我就是長壽王的太子，特地來殺大王的。我父親臨死前苦苦囑咐我不要報仇。我想到父親的教誨，把劍扔在地上，聽從父親的遺囑。即使這樣，我還是擔心以後會迷惑失算，希望大王現在就殺了我。』國王於是後悔地說：『我真是兇殘暴虐，不辨善惡。賢人的兒子和父親，行為仁義純正堅定，直到死都沒有改變。而我貪婪殘暴，起初竟然沒有察覺。今天我的性命掌握在你的手中，你卻仍然懷著仁慈之心，只是因為記著你父親的遺言，寧可不加害於我。我實在感激你的深厚恩德。現在我想回國，應該走哪條路呢？』長生說：『我知道近路，之前故意讓大王迷路，只是爲了報父仇罷了。』於是他們一起走出了山林。
【English Translation】 English version After death, (Chang Sheng) returned to the mountains. After the king died, Chang Sheng often thought: 'My father was deeply benevolent and righteous, and did not change until his death. That greedy king behaved improperly, did not distinguish between good and evil, and wrongly killed my father. I really cannot bear it. If I don't kill him, I swear I won't live in vain.' So he went out to work as a hired hand, growing vegetables for a minister. The vegetables grew very well. The minister asked the garden supervisor who had grown them. The supervisor replied: 'It's a person we borrowed, very diligent and capable.' The minister called Chang Sheng and asked: 'Can you cook?' Chang Sheng replied: 'Yes.' Later, (the minister) invited the king to taste (the food made by Chang Sheng), and the king found it very delicious, asking who had made it. The minister replied: 'It was made by the hired worker.' The king immediately called him back to the palace and made him responsible for the food. The queen asked (Chang Sheng): 'Can you learn military strategy?' (Chang Sheng) replied: 'I am best at this.' The king had him serve by his side, telling him: 'I have an enemy, and I am always worried about running into him. Now I rely on you, help each other, and prepare together.' (Chang Sheng) replied: 'As you command. I will definitely do my best for the king.' Later one day, the king asked: 'Do you like hunting?' (Chang Sheng) replied: 'I have liked hunting since I was a child.' The king then ordered his men to prepare the carriage and went out hunting with Chang Sheng. After they entered the forest, they saw wild animals running by. The king and Chang Sheng rode horses together to chase the animals, turning into the deep mountains, getting lost for three days, and eventually becoming hungry and exhausted. The king then dismounted, took off his sword, and handed it to Chang Sheng, saying: 'I am very tired, you sit down, I want to rest my head on your lap.' Chang Sheng drew his sword, wanting to kill the greedy king, but thinking of his father's last words, he put the sword back. This happened three times. The king suddenly woke up and asked Chang Sheng: 'I dreamed that Prince Changshou (Changshou Wangzi, Prince's name) wanted to harm me.' Chang Sheng said: 'It's just the evil spirits in the mountains scaring you.' Finally, (the king) said he wanted to kill him. Chang Sheng said: 'I am the prince of Changshou, and I came here specifically to kill the king. My father begged me not to seek revenge before he died. Thinking of my father's teachings, I threw the sword on the ground and followed my father's last words. Even so, I am still worried that I will be confused and miscalculate in the future. I hope the king will kill me now.' The king then repented and said: 'I am truly cruel and tyrannical, not distinguishing between good and evil. The son and father of a virtuous man act with benevolence, righteousness, purity, and firmness, and do not change until death. But I am greedy and cruel, and I didn't realize it at first. Today my life is in your hands, but you still have kindness in your heart, just because you remember your father's last words, you would rather not harm me. I am truly grateful for your deep kindness. Now I want to return to the country, which way should I go?' Chang Sheng said: 'I know the shortcut. I deliberately made the king get lost before, just to avenge my father.' So they walked out of the forest together.
便見部曲。王還本國以此國還太子共結兄弟誓不侵奪。更相貢遺共濟急難。長壽王者我身是。太子者阿難是。貪王者調達是(出長壽王經)。
遮羅國儲形丑失妃運智還得四
昔遮羅國王。適后無嗣。王甚悼焉。命曰。爾歸汝宗以求有嗣之術。后泣辭退。誓命自捐投隕山阻遂之林藪。帝釋感曰。斯王后者故世吾姊也。今以無嗣捐軀山險。愴然愍之。忽爾降焉。以器盛果授之曰。姊爾吞斯果必有聖嗣。將為世雄。若王有疑以器示之。斯天王神器明證之上者。後仰天吞果忽然不睹即覺身。重還睹王具以誠聞。月滿生男。厥狀尪陋世間希有。年在齠齔聰明博暢智策無籌。力能躄象走獲飛鷹舒聲震向若師子吼。名流遐邇八方咸嗟。王為納鄰國之女。厥名月光端正妍雅世好備足。次有七弟。又亦姝好。后懼月光惡太子狀。訛曰。吾國舊儀室家無白日相見。視之重者也。妃無失儀矣。對曰。敬諾。不敢替尊教。自斯之後太子出入未常別色。深惟本國與七國為敵力爭無寧兆民呼嗟。吾將權而安之。心自惟曰。吾體至陋妃睹必邁。啟母欲一睹妃儀容。后曰。爾狀丑妃容華艷。太子重辭。后愍之將妃觀焉。太子陽為牧人。妃睹之曰。牧人醜乎。后曰。斯先王牧夫矣。后將觀象。妃又睹焉。疑之曰。吾之所由輒睹斯人將是太子
【現代漢語翻譯】 現代漢語譯本 於是（長壽）國王就和他的部下相見。國王返回本國，用這個國家還給太子，共同結為兄弟，發誓互不侵犯掠奪，互相贈送禮物，共同救濟危難。長壽國王就是我的前身，太子就是阿難，貪婪的國王就是調達（出自《長壽王經》）。
遮羅國太子形貌醜陋，失去王妃的歡心，運用智慧最終還是得到了王妃。
從前遮羅國王，王后沒有子嗣，國王非常憂愁。於是命令王后說：『你回到你的宗族，尋求獲得子嗣的方法吧。』王后哭泣著告別退下，發誓要捨棄生命，投身到險峻的山林中。帝釋天（Deva Śakra）感動地說：『這位王后是我的前世的姐姐啊！現在因為沒有子嗣要捨棄生命在危險的山中，我非常憐憫她。』忽然降臨，用器皿盛著果實交給王后說：『姐姐你吞下這個果實，必定會有聖明的子嗣，將來成為人中豪傑。如果國王有所懷疑，就把這個器皿給他看，這是天王的神器，是明確的證據。』王后仰天吞下果實，忽然不見了帝釋天，隨即感到身懷有孕，返回見到國王，把事情的經過如實稟告。十個月後生下一個男孩，他的相貌非常醜陋，世間罕見。年齡很小的時候就聰明博學，智謀深遠，力氣能夠使大象倒地，奔跑能夠抓獲飛翔的雄鷹，發出聲音能夠震動四方，像獅子吼一樣。名聲傳遍遠近，四面八方都讚歎不已。國王為他迎娶鄰國的女子，名叫月光，端莊美麗，世間美好的品貌都具備。之後又有七個弟弟，也都非常俊美。王后擔心月光厭惡太子的醜陋相貌，就謊稱說：『我們國家舊有的規矩是，夫妻之間不能在白天相見，看重的是（彼此的）尊重。王妃沒有失禮啊。』（月光）回答說：『遵命。不敢違背您的教誨。』從此之後，太子出入沒有讓王妃看到他的容貌。太子深深地考慮到本國與七個國家為敵，爭鬥不休，百姓呼號嘆息，我將權宜之計來安定他們。心中暗自思忖：我的容貌非常醜陋，王妃看到必定會離我而去。於是請求母親讓他看一眼王妃的容貌。王后說：『你的相貌醜陋，王妃容貌艷麗。』太子再三請求，王后憐憫他，就帶著王妃去觀看。太子假裝成牧人。王妃看到后說：『這個牧人真醜啊！』王后說：『這是先王的牧夫啊。』後來王后帶著王妃去觀看大象，王妃又看到了太子，疑惑地說：『我所到的地方總是看到這個人，難道他是太子嗎？』
【English Translation】 English version Then (the King of Longevity) met with his entourage. The king returned to his kingdom, using this country to return to the prince, together forming a brotherhood, vowing not to invade or plunder each other, exchanging gifts, and jointly helping each other in times of need. The King of Longevity is my past self, Ānanda is the prince, and Devadatta is the greedy king (from the Sutra of the King of Longevity).
The Crown Prince of Caraka was ugly in appearance and lost the favor of the princess, but through wisdom, he eventually won her over.
Once upon a time, there was a king of Caraka whose queen had no heir, and the king was very distressed. So he ordered the queen, 'Return to your clan and seek a way to obtain an heir.' The queen wept as she bid farewell and retreated, vowing to give up her life and throw herself into the perilous mountains and forests. Śakra (Deva Śakra) was moved and said, 'This queen is my sister from a previous life! Now, because she has no heir, she is going to give up her life in the dangerous mountains. I feel great pity for her.' Suddenly, he descended, holding a vessel filled with fruit, and gave it to the queen, saying, 'Sister, if you swallow this fruit, you will surely have a wise heir who will become a hero in the world. If the king has any doubts, show him this vessel, which is the divine artifact of the Heavenly King and clear evidence.' The queen looked up to the sky and swallowed the fruit, and suddenly Śakra disappeared. Immediately, she felt pregnant, returned to see the king, and truthfully reported the events. After ten months, she gave birth to a boy, whose appearance was very ugly, rare in the world. At a young age, he was intelligent and learned, with profound wisdom and resourcefulness. His strength could make elephants fall, and his running could capture flying eagles. His voice could shake the four directions, like a lion's roar. His fame spread far and wide, and all directions praised him. The king married him to a woman from a neighboring country, named Moonlight, who was dignified and beautiful, possessing all the good qualities of the world. Later, he had seven younger brothers, who were also very handsome. The queen feared that Moonlight would dislike the prince's ugly appearance, so she falsely said, 'Our country's old custom is that husband and wife should not see each other during the day, valuing (each other's) respect. The princess has not been disrespectful.' (Moonlight) replied, 'I obey. I dare not disobey your teachings.' From then on, the prince never let the princess see his face when he went in and out. The prince deeply considered that his country was at war with seven countries, fighting endlessly, and the people were groaning and sighing. I will use expedient measures to pacify them. He thought to himself, 'My appearance is very ugly, and if the princess sees it, she will surely leave me.' So he asked his mother to let him see the princess's face. The queen said, 'Your appearance is ugly, and the princess's appearance is beautiful.' The prince repeatedly requested, and the queen, pitying him, took the princess to watch. The prince pretended to be a shepherd. When the princess saw him, she said, 'This shepherd is so ugly!' The queen said, 'This is the former king's shepherd.' Later, the queen took the princess to watch the elephants, and the princess saw the prince again, and said with suspicion, 'Wherever I go, I always see this person. Could he be the prince?'
乎。妃曰。愿見太子之光容。后即權之令其弟出遊。以大子官僚翼從。妃觀之厥心微喜。后又入苑。太子登樹以果擲背。妃曰。斯是太子定矣。夜伺其眠默以火照睹其姿狀懼而奔歸。后妃忿曰。焉使妃還乎。對曰。妃邁天下太平之基民終寧其親矣。拜辭尋之至妃國。陽為陶家賃作瓦器。又入城賃染。又為大臣賃養馬肥。又為太官監典諸肴膳以羹入內。王有八女並欣其事月光不眄。帝釋嘆曰。菩薩憂濟眾生乃至於茲。吾將權而助之。挑七敵國化為月光父王手書。以月光妻之。七國興禮造國親迎。俱云。娉娶王女名曰月光。訟之紛紜。各出手書。厥怨齊聲云。當滅爾嗣。其為不貳。使還書僉然詰曰。以爾一女為七國怨。齊兵盛發念爾喪國在於今矣。王聞懼曰。斯禍將至乃宿行所招。謂月光曰。爾為人妃。若婿明愚吉兇好醜厥由宿命孰能攘之。而不貞一盡孝尊奉薄智還國禍至於茲。吾今當七分爾尸以謝七王耳。月光泣曰。愿假吾命漏刻之斯。募求智士必有能卻七國之患者也。王即募曰。孰能攘斯禍者。妻以月光育以元福。太子曰。疾作高觀吾能攘之。觀成。太子權病躇步頓地。須月光荷負爾乃卻敵矣。月光惶㣿懼見屠戮扶格登觀。太子高聲曰。七國王厥音遠震。若師子之吼喻以佛教為大。收民當以仁道。而今興怒盛即禍著。
【現代漢語翻譯】 現代漢語譯本： 妃子說：『希望能一睹太子的風采。』王后就暫時安排讓她的弟弟出遊，讓太子和官僚們跟隨。妃子看到后，心裡微微高興。後來又進入花園，太子爬到樹上用果子扔她的背。妃子說：『這一定是太子了。』晚上，她偷偷觀察太子睡覺的樣子，用火光照看他的容貌，感到害怕就跑回去了。王后生氣地說：『怎麼能讓妃子回去呢？』回答說：『妃子奠定了天下太平的基礎，百姓最終會安寧他們的親人。』於是告別尋找妃子，到了妃子的國家。他表面上裝作陶工，受雇製作瓦器。又進入城裡受雇做染色工作。又受僱於大臣，負責飼養肥壯的馬匹。又在大臣那裡負責管理各種菜餚，把羹湯送入宮內。國王的八個女兒都喜歡這件事，沒有人注意到他。帝釋天感嘆道：『菩薩爲了救濟眾生竟然到了這種地步。我將暫時幫助他。』於是挑撥七個敵國，偽造了月光父王的手書，要把月光嫁給他們。七個國家都按照禮儀建造使館，親自來迎娶，都說：『迎娶的王女名叫月光。』爭訟紛紛，各自拿出偽造的書信，怨恨的聲音一起響起，說：『應當滅絕你的後代。』他們態度堅決，毫不動搖。使者拿著書信一起責問國王說：『因為你一個女兒，引起七個國家的怨恨，各國的軍隊即將大舉進攻，你的國家滅亡就在今天了。』國王聽了非常害怕，說：『這場災禍將要降臨，這是我過去所招致的。』於是對月光說：『你作為人家的妃子，你的丈夫是聰明還是愚蠢，是吉利還是兇險，是美好還是醜陋，都由宿命決定，誰能改變呢？你不貞潔，不盡孝道，不尊敬長輩，憑著你那點小聰明回到國家，才導致了這場災禍。我現在應當把你的屍體分成七份，向七個國王謝罪。』月光哭著說：『希望您能給我一點時間，哪怕是一點點，讓我招募有智慧的人，一定有人能擊退七個國家的侵略。』國王立刻招募說：『誰能消除這場災禍，我就把月光嫁給他，並用元福來養育他。』太子說：『建造高臺，我能擊退他們。』高臺建成后，太子假裝生病，蹣跚地走著，頓足捶胸。必須讓月光揹著我，才能擊退敵人。』月光驚慌恐懼，害怕被屠殺，扶著太子登上高臺。太子高聲說：『七位國王，我的聲音傳得很遠。就像獅子的吼叫一樣，用佛教來開導你們。統治百姓應當用仁義之道。而現在你們興兵動怒，災禍馬上就要降臨了。』 English version: The concubine said, 'I wish to see the glorious countenance of the Crown Prince.' The Queen then arranged for her younger brother to go on a tour, with the Crown Prince and his officials accompanying him. The concubine observed this and felt a slight joy in her heart. Later, she entered the garden again, and the Crown Prince climbed a tree and threw fruit at her back. The concubine said, 'This must be the Crown Prince.' At night, she secretly observed him sleeping, using firelight to look at his appearance, and, feeling afraid, she ran back. The Queen angrily said, 'How can the concubine be allowed to return?' The reply was, 'The concubine has laid the foundation for a peaceful world, and the people will ultimately find peace with their relatives.' He then bid farewell and went to the concubine's country. He pretended to be a potter, hired to make tiles. He also entered the city and was hired as a dyer. He was also hired by a minister to raise fat horses. He also worked for the chief cook, managing various dishes, and sent soup into the palace. The king's eight daughters all liked this, and no one noticed him. Śakra (帝釋, the lord of the devas) exclaimed, 'The Bodhisattva is so concerned with saving sentient beings that he has come to this. I will temporarily help him.' He then provoked seven enemy countries, forging letters from Moonlight's (月光, name of a princess) father, the king, offering her in marriage. The seven countries all built embassies according to etiquette and came to personally welcome her, all saying, 'The princess to be married is named Moonlight.' The disputes were numerous, and each produced forged letters, their voices of resentment rising together, saying, 'We should exterminate your descendants.' They were resolute and unwavering. The messengers, holding the letters, questioned the king together, saying, 'Because of one daughter of yours, you have incurred the resentment of seven countries. The armies of each country are about to launch a major attack, and your country's destruction is imminent.' The king was very frightened upon hearing this, saying, 'This disaster is about to befall me; it is what I have brought upon myself in the past.' He then said to Moonlight, 'As someone's concubine, whether your husband is intelligent or foolish, auspicious or inauspicious, beautiful or ugly, is determined by fate; who can change it? You are unchaste, unfilial, and disrespectful to elders. Returning to the country with your little intelligence has led to this disaster. I should now divide your body into seven parts to apologize to the seven kings.' Moonlight wept and said, 'I hope you can give me a little time, even just a moment, to recruit wise men. Surely someone can repel the invasion of the seven countries.' The king immediately announced, 'Whoever can eliminate this disaster, I will marry Moonlight to him and raise him with primordial blessings.' The Crown Prince said, 'Build a high platform, and I can repel them.' After the platform was built, the Crown Prince pretended to be ill, walking unsteadily, stamping his feet and beating his chest. 'Moonlight must carry me on her back in order to repel the enemies.' Moonlight was terrified and fearful of being slaughtered, but she helped the Crown Prince onto the high platform. The Crown Prince said loudly, 'Seven kings, my voice travels far. Like the roar of a lion, I will enlighten you with Buddhism. Governing the people should be done with benevolence and righteousness. But now you are raising armies and becoming angry, and disaster will soon befall you.'
【English Translation】 English version: The concubine said, 'I wish to see the glorious countenance of the Crown Prince.' The Queen then arranged for her younger brother to go on a tour, with the Crown Prince and his officials accompanying him. The concubine observed this and felt a slight joy in her heart. Later, she entered the garden again, and the Crown Prince climbed a tree and threw fruit at her back. The concubine said, 'This must be the Crown Prince.' At night, she secretly observed him sleeping, using firelight to look at his appearance, and, feeling afraid, she ran back. The Queen angrily said, 'How can the concubine be allowed to return?' The reply was, 'The concubine has laid the foundation for a peaceful world, and the people will ultimately find peace with their relatives.' He then bid farewell and went to the concubine's country. He pretended to be a potter, hired to make tiles. He also entered the city and was hired as a dyer. He was also hired by a minister to raise fat horses. He also worked for the chief cook, managing various dishes, and sent soup into the palace. The king's eight daughters all liked this, and no one noticed him. Śakra (帝釋, the lord of the devas) exclaimed, 'The Bodhisattva is so concerned with saving sentient beings that he has come to this. I will temporarily help him.' He then provoked seven enemy countries, forging letters from Moonlight's (月光, name of a princess) father, the king, offering her in marriage. The seven countries all built embassies according to etiquette and came to personally welcome her, all saying, 'The princess to be married is named Moonlight.' The disputes were numerous, and each produced forged letters, their voices of resentment rising together, saying, 'We should exterminate your descendants.' They were resolute and unwavering. The messengers, holding the letters, questioned the king together, saying, 'Because of one daughter of yours, you have incurred the resentment of seven countries. The armies of each country are about to launch a major attack, and your country's destruction is imminent.' The king was very frightened upon hearing this, saying, 'This disaster is about to befall me; it is what I have brought upon myself in the past.' He then said to Moonlight, 'As someone's concubine, whether your husband is intelligent or foolish, auspicious or inauspicious, beautiful or ugly, is determined by fate; who can change it? You are unchaste, unfilial, and disrespectful to elders. Returning to the country with your little intelligence has led to this disaster. I should now divide your body into seven parts to apologize to the seven kings.' Moonlight wept and said, 'I hope you can give me a little time, even just a moment, to recruit wise men. Surely someone can repel the invasion of the seven countries.' The king immediately announced, 'Whoever can eliminate this disaster, I will marry Moonlight to him and raise him with primordial blessings.' The Crown Prince said, 'Build a high platform, and I can repel them.' After the platform was built, the Crown Prince pretended to be ill, walking unsteadily, stamping his feet and beating his chest. 'Moonlight must carry me on her back in order to repel the enemies.' Moonlight was terrified and fearful of being slaughtered, but she helped the Crown Prince onto the high platform. The Crown Prince said loudly, 'Seven kings, my voice travels far. Like the roar of a lion, I will enlighten you with Buddhism. Governing the people should be done with benevolence and righteousness. But now you are raising armies and becoming angry, and disaster will soon befall you.'
禍著即身喪國亡。其由名色乎。七國師雄靡不尸蹌者。斯須而穌欲旋本土。太子啟王婚姻之道莫若諸王矣。何不以七女適彼七王子。婿為蕃屏王元康矣。臣民休矣。親獲養矣。王曰。善哉斯樂大矣。遂命七王以女妻之。八婿禮敬君臣欣欣。王逮臣民始知太子月光之舊婿也。即選良輔武士翼從各各還國。九國和寧兆民抃舞。僉然嘆曰。天降聖權非凡所照德聚功成晏然無譏。還國有年大王崩殂。太子登位大赦眾罪。以五戒六度八齋十善教化兆民。災㜸都息國豐眾安大化流行皆奉三尊。德盛福歸眾病消滅。所以然者。菩薩宿命在傢俱耕令妻取食。望睹妻還與一辟支佛俱行隱山崖。久久不至疑心生焉。興忿執鋤欲往捶之。至見其妻以所食分供養沙門。退叉手立。沙門食竟挑缽虛空光明偉曄飛行而退。婿心悔愧念妻有德。乃致斯尊。吾有重愚將受其殃。即謂妻曰。爾供養福吾當共之。餘飯俱食爾無就也。至其命終各生王家。妻有淳慈之惠。生而端正。婿先恚而後慈故初丑而後好也。太子者我身是。妻者俱夷是。父王者白凈王是。母者吾母舍妙是。天帝釋者彌勒是。開士世世憂念眾生拯濟塗炭(出遮羅國王經)。
慕魄不言被埋後言得修道五
時波羅柰國王太子。名曰慕魄。端正絕雙。自識宿命無數劫事。所更善惡壽
夭好醜皆悉知見。年十三歲閉口不語。王唯一子舉國愛重當襲王位。不說飢寒恬惔質樸意若枯木。雖有耳目不存視聽。智慮雖遠如無心志。猶若盲聾不說東西。狀如曚戇不與人同。其父憂慮甚用患苦。深恥鄰國恐見凌嗤。因呼國中婆羅門問之。此子何故不能言語。諸婆羅門言。此子雖面目端正內懷不祥。欲害父母危國滅宗將至不久。不復生子者皆是此惡子所妨宜生埋之。王身可全保國安宗。然後更得生貴子耳。不者甚危。王信狂愚謂為審然即用愁憂。坐起不寧伎樂不御服美不甘。即與耆長大臣共議之言遠棄深山。或言投沉深水。有一臣言。但作深坑。傍入如室。給與資糧侍以五仆。生置其中從命所如。王即隨之。太子悲感傷其愚惑。其母憐愛之用傷絕曰。我子薄命乃值此殃。涕泣[怡-臺+郁]𢙬事不得已俯仰放舍。悉取太子所有衣服瓔珞珠寶皆用送之。僕使于外。因共作坑作坑未竟。慕魄獨于車上深自思惟。心與口語。王及人民皆共謂我審為癡啞。所以不語欲舍世緣安身避惱濟神離苦耳。今反為狂詐所危。既沒身命陷墮彼人。便默自取其瓔珞珠寶持去。作坑人輩不覺。慕魄取物去。時慕魄即到水邊。凈自澡浴以香涂身。悉取衣被瓔珞著之。到掘坑所問曰。作坑何施。其仆對曰。王有太子名曰慕魄。瘖啞聾癡年十三歲
不能言語。我等作坑欲生埋之。太子答曰。我即慕魄也。作人驚怖走視車上不見所在。還至坑所諦熟觀察聽聞言語絕有異聲。光景如月世所希聞。動其左右行者駐步坐者為起。飛鳥走獸皆來會聚伏太子前聽太子語。又曰。觀我手足察我形容。云何群迷信此狂詐生見埋棄。發言成章左右驚惶。皆作禮叩頭求哀原赦。太子曰。今已見棄不宜復還。仆即奔馳以白王。王聞悲喜。即與夫人驂駕往迎。王未到頃慕魄自念。當行學道。帝釋化作園樹快樂無比。王遙見太子在樹下坐。慕魄見王即起迎逆。王為作禮慕魄則白大王就坐。王聞太子語言音聲。威神無量震動天地絕無雙比。則大歡喜。便繞慕魄共還入國。居位理政吾請避席。慕魄曰。不可。我以愧厭地獄勤苦愁毒多端。吾昔曾作王。名曰頃念。以政法治國奉行眾善。二十五年鞭杖不加刀兵不設獄無系者。惠施仁愛恩德流普救濟窮滯無所貪惜。雖有此行猶犯微罪終墮地獄六萬餘歲。煎煮剝裂痛酷難忍。求死不得生無聊賴。當爾之時父母有財富而且貴快樂無極。寧能知我在彼地獄考治劇乎。豈復能來分取我苦。所以墮罪者往昔作王小國領屬。性甚慈仁戒德方峻法令不嚴。諸小國王皆見輕易咸共謀議。今此大王。既善且弱威算不攝德不堪任總御大國當應誅罰廢退之耳。即舉兵眾來征
【現代漢語翻譯】 現代漢語譯本 不能用言語表達。他們挖了一個坑，想要活埋我。太子回答說：『我就是慕魄（菩薩名）。』那些人驚恐地逃走，看著車上，卻不見太子的蹤影。他們回到坑邊，仔細觀察，傾聽，卻沒有任何聲音。只見光芒如月光般皎潔，世所罕見。他的舉動讓左右的人停止了腳步，坐著的人也站了起來。飛鳥走獸都聚集過來，伏在太子面前，聽太子說話。太子又說：『看看我的手足，觀察我的容貌，為什麼你們這些愚昧的人會相信這種瘋狂的欺騙，產生要活埋我的想法？』太子一開口，言語成章，左右的人都驚慌失措，都向太子叩頭，請求寬恕。太子說：『既然已經被拋棄，就不應該再回去了。』僕人立即飛奔回去稟告國王。國王聽了，悲喜交加，立即與王后一同乘車前去迎接。國王還沒到的時候，慕魄自己想著，應該去修行學道。帝釋天（天神名）變化成園林樹木，快樂無比。國王遠遠地看見太子在樹下坐著。慕魄看見國王，就起身迎接。國王嚮慕魄行禮，慕魄則請大王就坐。國王聽到太子的語言音聲，威嚴神力無量，震動天地，絕無倫比，非常歡喜，便圍繞著慕魄一同返回國都。國王想讓慕魄繼位治理國家，自己請求退位。慕魄說：『不可。我厭惡地獄的勤苦愁毒，苦難太多了。我過去曾經做國王，名叫頃念（國王名），用正法治理國家，奉行各種善事。二十五年裡，沒有用過鞭杖，沒有動用過刀兵，監獄裡沒有囚犯。惠施仁愛，恩德普及，救濟窮困，沒有什麼吝惜的。雖然有這樣的行為，仍然因為犯了小小的罪過，最終墮入地獄六萬多年。在那裡被煎煮剝裂，痛苦難忍，求死不得，活著也沒有意義。當我在地獄受苦的時候，我的父母有財富而且尊貴，快樂無比，怎麼能知道我在地獄裡遭受如此劇烈的考治呢？又怎麼能來分擔我的痛苦呢？我之所以會墮入地獄，是因為往昔做小國的國王，性格非常慈仁，戒律品德高尚，法令不嚴厲。那些小國王都認為我軟弱可欺，於是共同謀劃說：『現在這位大王，既善良又軟弱，威嚴不足以懾服，德行不足以勝任統御大國，應當誅殺廢黜他。』於是他們就率領軍隊前來征討。
【English Translation】 English version Words cannot express it. They dug a pit, intending to bury me alive. The prince replied, 'I am Mupuo (name of a Bodhisattva).' The people were terrified and ran away, looking at the chariot but not seeing him. They returned to the pit, carefully observing and listening, but there was no sound. Only a light as bright as moonlight, rarely seen in the world. His actions caused those on the left and right to stop, and those sitting to stand up. Flying birds and running beasts all gathered, prostrating before the prince, listening to him speak. The prince then said, 'Look at my hands and feet, observe my appearance. Why do you deluded people believe in this mad deception, conceiving the idea of burying me alive?' As soon as the prince spoke, his words formed chapters, and those around him were alarmed. They all bowed and kowtowed, begging for forgiveness. The prince said, 'Since I have already been abandoned, it is not appropriate to return.' The servant immediately ran back to report to the king. Upon hearing this, the king was filled with both sorrow and joy, and immediately went with the queen in a chariot to welcome him. Before the king arrived, Mupuo thought to himself that he should go and study the Way. Sakra (name of a deity) transformed the place into a garden with trees, filled with incomparable joy. The king saw the prince sitting under a tree from afar. Mupuo, seeing the king, rose to greet him. The king bowed to Mupuo, who then invited the king to sit down. The king heard the prince's voice, whose majestic power was immeasurable, shaking heaven and earth, unparalleled. He was overjoyed and circled Mupuo, returning to the capital together. The king wanted Mupuo to succeed him and govern the country, requesting to abdicate. Mupuo said, 'No. I am disgusted with the toil and sorrow of hell, with its many sufferings. I was once a king named Qingnian (name of a king), who governed the country with righteous laws, practicing all kinds of good deeds. For twenty-five years, I never used whips or weapons, and there were no prisoners in the jail. I bestowed kindness and love, and my grace spread everywhere, helping the poor and needy without any stinginess. Although I had such conduct, I still committed minor offenses and eventually fell into hell for over sixty thousand years. There, I was boiled and flayed, suffering unbearable pain, unable to die, and life was meaningless. At that time, my parents had wealth and were noble, enjoying extreme happiness. How could they know that I was suffering such severe torment in hell? How could they come and share my suffering? The reason I fell into hell was that in the past, I was the king of a small country, and my nature was very kind and compassionate, my precepts and virtues were high, and my laws were not strict. The other small kings all saw me as weak and easily bullied, so they plotted together, saying, 'This great king is both kind and weak, his authority is not enough to subdue, and his virtue is not enough to govern a large country. We should kill and depose him.' So they raised troops and came to attack.
大國。時王頃念送以珍琦財寶皆賜遺之。復以重官厚祿撫䘏慰喻而安之。即還本國。如是未久復來攻罰數數非一。大國群臣上白大王。諸小臣國愚闇無義。不慮罪釁數為慢突。謀殺悖逆觸犯尊上。令民驚擾防備不息當應誅斬以除寇害。王曰。為民父母當務仁化。恕己育物危命濟眾。彼猶嬰孩愍其無識以漸誘導不忍加害。王普愛物命永無誅罰。大國群臣不忍數為。屬城小國所易忿不顧難。舉兵討伐殘殺人民。大王雨淚。即為諸國死亡人民服喪猶子矜愍無極。諸小國王見大王慈心矜念人民。即皆降伏遂來歸附。大王普設珍膳應須烹殺牛羊六畜以具眾味。輒先啟王。王心雖慈事不獲已。頷頭即可緣是得罪勤苦如是。每一念之心甚戰慄體虛冷污追憶過世所更吉兇安危成敗。恐復與會冀以靜默。免脫瑕穢出庶塵勞。永辭于俗不與厄會。適復念欲閉口不言被王生埋。恐王后時復得是殃因入地獄無有出期。我意不欲令王得罪故復語耳。守意無為不樂為王。人民世間恍惚若夢。室家歡娛須臾間耳。計命無幾憂畏延長。樂少苦多眾惱萬端。是故智者。以國財寶恩愛為累。眾欲為塵。使吾為王當復憍逸貪求快意。令民憂煩。天下之大患也。今欲除棄。反流盡源拯濟未度。生世若寄無一可恃。不貪富貴不重珍寶。棄捐世榮思想大道。高明遠逝
【現代漢語翻譯】 現代漢語譯本：大國國王常常贈送給小國國王珍貴的財物。又用高官厚祿安撫慰問他們，讓他們安心回去。但沒過多久，小國又來侵犯，這樣的事情不止一次發生。大國的臣子們稟告大王說：『這些小國愚昧無義，不顧罪過，屢次冒犯，圖謀叛逆，觸犯您，使百姓驚恐不安，應該誅殺他們以除禍害。』大王說：『作為百姓的父母官，應當致力於仁義教化，寬恕自己，養育萬物，冒著危險拯救眾人。他們就像嬰兒一樣，可憐他們沒有見識，應該慢慢引導，不忍心加害。』大王普遍愛護生命，永遠不進行誅殺。大國的臣子們不忍心屢次遭受侵犯，認為附屬的小國容易被激怒，不顧困難，發動戰爭殘殺人民。大王為此流淚，為各國死亡的人民服喪，像對待自己的孩子一樣憐憫他們，沒有窮盡。各個小國國王看到大王慈悲憐憫人民，就都投降歸順了。大王普遍設定珍貴的膳食，本應烹殺牛羊等牲畜來準備各種美味，總是先稟告大王。大王心裡雖然慈悲，但事情已經到了不得不做的地步，只能點頭同意。因為這些事情而感到獲罪，勤苦如此。每一次想到這些，內心都非常戰慄，身體虛弱，感到寒冷和污穢，追憶過去所經歷的吉兇安危成敗，恐怕又要參與其中，希望通過靜默來免除瑕疵和污穢，脫離世俗的辛勞，永遠告別世俗，不再遭遇困厄。有時又想閉口不言，但又害怕被國王活埋，恐怕國王以後又會因為這個原因而下地獄，沒有出來的期限。我的本意是不想讓國王獲罪，所以才又說話了。我只想守護本心，無所作為，不樂意做國王。人民和世間的一切都恍惚如夢，家庭的歡樂也只是短暫的。計算生命沒有多少，憂愁和畏懼卻很長久。快樂很少，痛苦卻很多，各種煩惱層出不窮。所以智者認為，國家的財富和恩愛都是累贅，各種慾望都是塵埃。如果讓我做國王，一定會驕傲放縱，貪求享樂，使百姓憂愁煩惱，這是天下最大的禍患。現在想要拋棄這些，反本溯源，拯救還沒有得度的人。人生在世就像寄居一樣，沒有什麼是可以依靠的。不貪圖富貴，不看重珍寶，拋棄世俗的榮華，思想大道，高明遠逝。 English version: The king of the great country often sent precious treasures to the kings of the small countries. He also comforted and appeased them with high official positions and generous salaries, allowing them to return in peace. However, before long, the small countries would invade again, and this happened more than once. The ministers of the great country reported to the king, saying, 'These small countries are foolish and unrighteous, disregarding their sins, repeatedly offending, plotting rebellion, and violating you, causing the people to be frightened and uneasy. They should be executed to eliminate the scourge.' The king said, 'As the parents of the people, we should devote ourselves to benevolence and education, forgive ourselves, nurture all things, and risk our lives to save the masses. They are like infants, and we should pity their lack of knowledge and gradually guide them, unwilling to harm them.' The king universally cherishes life and never carries out executions. The ministers of the great country could not bear to be repeatedly invaded, believing that the subordinate small countries were easily angered, disregarding difficulties, and launching wars to slaughter the people. The king wept for this, mourning for the dead people of all countries, pitying them like his own children, without end. The kings of the various small countries, seeing the king's compassion and pity for the people, all surrendered and submitted. The king universally set up precious meals, which should have involved slaughtering cattle, sheep, and other livestock to prepare various delicacies, but he always reported to the king first. Although the king's heart was compassionate, the matter had reached the point where it had to be done, so he could only nod in agreement. Because of these things, he felt guilty and worked hard in this way. Every time he thought of these things, his heart trembled, his body was weak, and he felt cold and defiled, recalling the good and bad luck, safety and danger, success and failure he had experienced in the past, fearing that he would have to participate in them again, hoping to avoid flaws and defilement through silence, escape from the toil of the world, bid farewell to the world forever, and no longer encounter adversity. Sometimes he wanted to close his mouth and say nothing, but he was afraid of being buried alive by the king, fearing that the king would go to hell for this reason in the future, with no end in sight. My intention is not to cause the king to commit a crime, so I speak again. I only want to guard my original intention, do nothing, and am unwilling to be king. The people and everything in the world are like a dream, and the joy of family is only temporary. Calculating that life is not much, but worries and fears are prolonged. There is little joy, but much suffering, and all kinds of troubles emerge endlessly. Therefore, the wise consider the wealth and love of the country to be burdens, and all kinds of desires to be dust. If I were to be king, I would surely be arrogant and indulgent, greedy for pleasure, causing the people to worry and be troubled, which is the greatest disaster in the world. Now I want to abandon these, return to the source, and save those who have not yet been saved. Life in this world is like living as a guest, and there is nothing to rely on. I do not covet wealth and honor, nor do I value treasures. I abandon worldly glory, think of the great path, and depart far away with high wisdom.
【English Translation】 Great country. At that time, the king often sent them precious treasures and wealth. He also comforted and appeased them with high official positions and generous salaries, allowing them to return in peace. However, before long, they would come to attack and punish again and again, not just once. The ministers of the great country reported to the king, saying, 'These small countries are foolish and unrighteous, disregarding their sins, repeatedly offending, plotting rebellion, and violating your majesty, causing the people to be frightened and uneasy. They should be executed to eliminate the scourge.' The king said, 'As the parents of the people, we should devote ourselves to benevolence and education, forgive ourselves, nurture all things, and risk our lives to save the masses. They are like infants, and we should pity their lack of knowledge and gradually guide them, unwilling to harm them.' The king universally cherishes life and never carries out executions. The ministers of the great country could not bear to be repeatedly invaded, believing that the subordinate small countries were easily angered, disregarding difficulties, and launching wars to slaughter the people. The king wept for this, mourning for the dead people of all countries, pitying them like his own children, without end. The kings of the various small countries, seeing the king's compassionate heart and pity for the people, all surrendered and submitted. The king universally set up precious meals, which should have involved slaughtering cattle, sheep, and other livestock to prepare various delicacies, but he always reported to the king first. Although the king's heart was compassionate, the matter had reached the point where it had to be done, so he could only nod in agreement. Because of these things, he felt guilty and worked hard in this way. Every time he thought of these things, his heart trembled, his body was weak, and he felt cold and defiled, recalling the good and bad luck, safety and danger, success and failure he had experienced in the past, fearing that he would have to participate in them again, hoping to avoid flaws and defilement through silence, escape from the toil of the world, bid farewell to the world forever, and no longer encounter adversity. Sometimes he wanted to close his mouth and say nothing, but he was afraid of being buried alive by the king, fearing that the king would go to hell for this reason in the future, with no end in sight. My intention is not to cause the king to commit a crime, so I speak again. I only want to guard my original intention, do nothing, and am unwilling to be king. The people and everything in the world are like a dream, and the joy of family is only temporary. Calculating that life is not much, but worries and fears are prolonged. There is little joy, but much suffering, and all kinds of troubles emerge endlessly. Therefore, the wise consider the wealth and love of the country to be burdens, and all kinds of desires to be dust. If I were to be king, I would surely be arrogant and indulgent, greedy for pleasure, causing the people to worry and be troubled, which is the greatest disaster in the world. Now I want to abandon these, return to the source, and save those who have not yet been saved. Life in this world is like living as a guest, and there is nothing to rely on. I do not covet wealth and honor, nor do I value treasures. I abandon worldly glory, think of the great path, and depart far away with high wisdom.
自拔於世。父王曰。汝為智人不可便爾。慕魄曰。何聞父子生而相棄。骨肉已離為行甚愆。苦相迎接徒益勞煩。父睹志堅。惘然失措無辭可答。乃曰。汝如前世作國王時奉行眾善。財有小失非所憶知。而尚受罪勤苦如是。今我治國不奉政法。既無微善反是愆非。純行危殆罪當何訾。便放太子聽行學道。
太子於是棄國捐王不務人物。一心專精念道修德功勛累𥼃遂至如今。慕魄者我身是。父王者閱頭檀是。母者摩耶是。相師調達是。時侍僕者阿若拘鄰等五人是(出太子慕魄經)。
薩埵王子捨身六
過去有王名摩訶羅陀。修行善行國無怨敵。王有三子。長名摩訶波那羅。次名摩訶提婆。小名摩訶薩埵。共出遊觀至一竹林憩駕止息。轉復前行見有一虎。新生七日七子圍繞。飢餓窮悴身體羸損命將欲絕。第一王子言。怪哉此虎不得求食。為饑所迫必還啖子。第三王子言。此虎經常所食何物。第一王子曰。食熱血肉。第三王子曰。誰能與此虎食。第二王子曰。其餘命無幾設余求者必不濟及。誰能不惜身命。第一王子曰。難捨之至莫過己身。第三王子曰。智慧薄少貪惜深重。不能捨身聞即驚怖。惟有大士心懷慈悲。為饒益他舍此身命不足為難。皆懷憂念熟視而去。第三王子心念。我捨身時至。自從昔來空棄此
【現代漢語翻譯】 現代漢語譯本 從世俗中解脫出來。父王說：『你是個聰明人，不應該這樣輕易地離開。』慕魄（Bodhisattva）說：『為什麼聽說父子出生后就互相拋棄？骨肉分離，行為實在太過分了。苦苦地互相迎接，只會增加勞煩。』父王看到他意志堅定，茫然失措，無話可答。於是說：『你像前世做國王時，奉行各種善事，只是在財產上稍有缺失，你可能不記得了，尚且受到如此勤苦的罪報。現在我治理國家，不奉行正法，既沒有微小的善事，反而都是過錯和罪惡。完全是危險的行徑，罪過應當如何估量呢？』於是放太子離開，聽任他去修行學道。
太子於是拋棄國家和王位，不關心人事，一心專精地念道修德，功勛累積，最終成就瞭如今的果位。慕魄（Bodhisattva）就是我的前身。父王就是閱頭檀（Śuddhodana）。母親就是摩耶（Māyā）。相師就是調達（Devadatta）。當時的侍從就是阿若拘鄰（Ajñātakauṇḍinya）等五人。（出自《太子慕魄經》）
薩埵（Sattva）王子捨身救虎
過去有位國王名叫摩訶羅陀（Mahāratha），修行善行，國家沒有怨敵。國王有三個兒子，長子名叫摩訶波那羅（Mahāpanāda），次子名叫摩訶提婆（Mahādeva），小兒子名叫摩訶薩埵（Mahāsattva）。他們一起出遊觀賞，來到一片竹林，停下車駕休息。繼續向前走，看見一隻老虎，剛生下七天，七隻小虎圍繞在它身邊。老虎飢餓困頓，身體瘦弱，生命將要終結。大王子說：『奇怪啊！這隻老虎找不到食物，被飢餓所迫，一定會吃掉自己的孩子。』三王子說：『這隻老虎通常吃什麼食物呢？』大王子說：『吃熱血和肉。』三王子說：『誰能給這隻老虎食物呢？』二王子說：『老虎的生命沒剩下多少了，即使有人去尋找食物，也一定來不及。誰能不珍惜自己的生命呢？』大王子說：『最難捨棄的莫過於自己的生命。』三王子說：『這是因為智慧淺薄，貪婪和吝惜之心深重，不能捨棄自身，聽到這些就感到驚恐害怕。只有大士（Mahāsattva）心懷慈悲，爲了饒益他人，捨棄自身性命，這算不上什麼難事。』他們都懷著憂慮的心情，仔細地看著老虎，然後離開了。三王子心想：『我捨身的時候到了。自從過去以來，我白白地拋棄了這具身體，沒有做過任何有意義的事情。』
【English Translation】 English version Withdrawing himself from the world. The father king said, 'You are a wise man, you should not leave so easily.' Mūpò (Bodhisattva) said, 'Why do I hear that fathers and sons abandon each other after birth? The separation of flesh and blood is a great transgression. To greet each other with suffering only increases trouble.' The father, seeing his firm resolve, was at a loss and had no words to answer. Then he said, 'You, like in your previous life as a king, practiced many good deeds, but had a small loss in wealth, which you may not remember, and yet you suffered such diligent and arduous retribution. Now I govern the country without following the proper laws. I have no small good deeds, but instead, I commit faults and transgressions. My actions are entirely dangerous, how should my sins be measured?' Then he released the prince, allowing him to practice and study the Way.
The prince then abandoned the country and the throne, not concerning himself with worldly affairs, focusing his mind solely on cultivating the Way and accumulating merit, eventually attaining his current state. Mūpò (Bodhisattva) is my former self. The father king is Yuètóu Tán (Śuddhodana). The mother is Móyé (Māyā). The fortune teller is Diàodá (Devadatta). The attendants at that time were Āruò Jūlín (Ajñātakauṇḍinya) and the other five. (From the Mūpò Sutra)
Prince Sattva Sacrifices Himself
In the past, there was a king named Mahāratha, who practiced good deeds, and his country had no enemies. The king had three sons, the eldest named Mahāpanāda, the second named Mahādeva, and the youngest named Mahāsattva. They went out together to sightsee and came to a bamboo forest, where they stopped their carriages to rest. Continuing forward, they saw a tiger, newly born for seven days, surrounded by seven cubs. The tiger was hungry and exhausted, its body emaciated, and its life was about to end. The eldest prince said, 'Strange! This tiger cannot find food, and being forced by hunger, it will surely eat its own cubs.' The third prince said, 'What does this tiger usually eat?' The eldest prince said, 'It eats hot blood and meat.' The third prince said, 'Who can give this tiger food?' The second prince said, 'The tiger's life has little time left, even if someone goes to find food, it will surely be too late. Who can not cherish their own life?' The eldest prince said, 'Nothing is more difficult to give up than one's own life.' The third prince said, 'This is because their wisdom is shallow, and their greed and stinginess are deep. They cannot give up their own bodies, and they are frightened and afraid when they hear these things. Only a Mahāsattva, with a compassionate heart, for the benefit of others, sacrificing his own life, this is not a difficult thing.' They all left with worried hearts, carefully looking at the tiger. The third prince thought, 'The time for me to sacrifice myself has come. Since the past, I have abandoned this body in vain, without doing anything meaningful.'
身都無所為。常護屋宅衣服。飲食種種將養令無所乏。不識恩愛反生怨害。終歸無常既無利益。可惡如賊又如行廁。我今此身於生死海作大橋樑。無量癰疽瘭疾百千怖畏。大小便利筋血皮髓共相連持。我今當舍以求寂滅無上涅槃。無量禪定智慧功德。具足成就微妙法身。與諸眾生作諸法樂。慮其二兄為作留難。即便白兄。可與眷屬前還所止。薩埵還至虎所。脫諸衣裳懸置竹上。我為菩提智永離三有。即自放身臥餓虎前。虎不能食。以干竹刺頸。從高投下大地震動日無精光。天雨雜華種種妙香。空中贊言。得未曾有。虎即舐血漸能啖肉。轉得食力。唯余骨在(出金光明經第四卷)。
人藥王子救疾七
過去世時。閻浮提人。疾病劫至普皆疾惱。爾時閻浮提王。名摩醯斯那。領八萬四千大城。威勢自在。最大夫人懷妊以來。手觸病者皆得除差。月滿產男。生而即說言。我能治病。又亦生時。閻浮提內諸天鬼神皆共唱言。今王所生便是人藥。以是音聲普流聞故字曰人藥。時將病人示此王子。諸病人至。王子手觸若以身觸即皆得差。安隱快樂。人藥王子于千歲中如是治病。后則命終。諸病人來聞其已死。憂愁啼泣誰復度我病痛苦惱。諸病人言。人藥王子何處燒身。問知所在趣其燒處。出骨搗末以涂其身即皆得差。
【現代漢語翻譯】 現代漢語譯本 這個身體一無所為，卻常常保護房屋、衣服，提供各種飲食，務求沒有缺乏。然而，人們卻不識恩愛，反而產生怨恨和傷害。最終歸於無常，沒有任何利益，可憎惡就像盜賊，又像骯髒的廁所。我現在的這個身體，在生死苦海中就像一座大橋樑，充滿了無數的癰疽、瘭瘡等疾病，以及百千種恐懼。大小便、筋、血、皮、髓互相連線維繫。我現在應當捨棄它，以求得寂滅無上的涅槃，以及無量的禪定、智慧和功德，具足成就微妙的法身，給予一切眾生諸法的快樂。考慮到兩個哥哥可能會阻攔，就告訴哥哥們，可以帶著眷屬先回到住處。薩埵太子回到老虎所在的地方，脫下所有衣裳懸掛在竹子上，心中默唸：『我爲了菩提智慧，永遠脫離三有。』隨即縱身臥倒在餓虎面前。老虎卻不能吃他，薩埵太子就用干竹刺自己的脖子。從高處投下身體，大地都震動起來，太陽也失去了光輝。天空中下起各種各樣的鮮花和美妙的香氣。空中讚歎說：『得到了前所未有的功德。』老虎開始舔舐鮮血，漸漸能夠咬食肉。逐漸恢復了進食的力量，最後只剩下骨頭。
人藥王子救疾第七 過去世的時候，閻浮提（Jambudvipa，指我們所居住的這個世界）的人們，遭遇疾病劫難，普遍受到疾病的困擾。當時閻浮提的國王，名叫摩醯斯那（Maheshvara），統治著八萬四千座大城，威勢自在。國王最大的夫人懷孕以來，只要用手觸控病人，病人的疾病都能痊癒。等到月滿生產，生下一個男孩，出生后就說：『我能治療疾病。』而且在他出生的時候，閻浮提內的諸天鬼神都一起宣揚說：『現在國王所生的王子就是人藥。』因為這個聲音普遍流傳，所以給他取名叫人藥。當時有人將病人帶給這位王子看病，病人來到后，王子用手觸控或者用身體接觸，病人的疾病就都痊癒了，得到安穩和快樂。人藥王子在一千年中就這樣為人治病。後來就去世了。那些病人前來，聽說他已經死了，都憂愁啼哭，心想：『誰還能救度我們脫離病痛的苦惱呢？』那些病人說：『人藥王子在哪裡火化呢？』打聽到火化的地方，就去到那裡，取出骨頭搗成粉末，塗抹在自己的身上，病就都痊癒了。
【English Translation】 English version This body is essentially useless, yet we constantly protect houses, clothes, and provide all kinds of food and drink, ensuring nothing is lacking. However, people fail to recognize this kindness, instead generating resentment and harm. Ultimately, it returns to impermanence, offering no benefit, as detestable as a thief, and as filthy as a latrine. This body of mine, in the sea of birth and death, is like a great bridge, filled with countless boils, sores, and hundreds of thousands of fears. Excrement, urine, tendons, blood, skin, and marrow are all interconnected and maintained. I should now abandon it to seek the tranquil and unsurpassed Nirvana, as well as immeasurable meditation, wisdom, and merit, fully accomplishing the subtle Dharma body, and giving all beings the joy of all Dharmas. Considering that my two brothers might hinder me, I told them that they could take their families back to their residence first. Prince Sattva returned to the place where the tigers were, took off all his clothes and hung them on the bamboo, and silently recited in his heart: 'For the wisdom of Bodhi, I will forever be free from the three realms of existence.' Then he threw himself down in front of the hungry tigers. But the tigers could not eat him, so Prince Sattva stabbed his neck with dry bamboo. Throwing his body down from a high place, the earth shook and the sun lost its light. All kinds of flowers and wonderful fragrances rained down from the sky. A voice in the sky praised: 'Unprecedented merit has been attained.' The tigers began to lick the blood and gradually were able to eat the flesh. Gradually, they regained the strength to eat, and in the end, only bones remained.
Prince Medicine Saves from Sickness - Seven In the past, the people of Jambudvipa (Jambudvipa, referring to the world we live in) encountered a kalpa of disease, and were universally afflicted by illness. At that time, the king of Jambudvipa, named Maheshvara (Maheshvara), ruled over eighty-four thousand great cities, with power and freedom. Since the king's greatest wife became pregnant, whenever she touched a sick person with her hand, the person's illness would be cured. When the months were full and she gave birth to a boy, he said immediately after birth: 'I can cure diseases.' Moreover, at the time of his birth, all the gods and spirits in Jambudvipa proclaimed together: 'The prince born to the king now is the medicine for people.' Because this voice spread widely, he was named Medicine for People. At that time, people brought sick people to this prince for treatment. When the sick people arrived, the prince touched them with his hand or contacted them with his body, and the sick people's illnesses were all cured, and they obtained peace and happiness. Prince Medicine for People treated people in this way for a thousand years. Later, he passed away. Those sick people came, and when they heard that he had died, they were all worried and wept, thinking: 'Who can save us from the suffering of illness?' Those sick people said: 'Where was Prince Medicine for People cremated?' After inquiring about the place of cremation, they went there, took out the bones, ground them into powder, and applied it to their bodies, and their illnesses were all cured.
骨盡之後至燃身處病皆得差。人藥王子我身是也(出菩薩藏經下卷)。
有一王子聞宿命事怖求以還佛八
有一王子欲知宿命。乃以問佛。佛言。不用知之令人憂愁。王子故欲得知。如是至三。佛便授戒令知宿命。於是王子自視其事。十五應死憂愁不可言。至年十五便死。王家葬埋種柏長大。下根入地正當其心。識神故在體視柏根生。正貫我心為生貫其心。於是從根出柏葉之間復見羊來。自念。此羊啖柏當復害我。會羊來食。在羊腹中。從羊屎出依附羊屎。園家錄載取以糞韭。依韭葉間。會王后思韭。敕外令送。園師持刀欲割取韭。恐刀見害。事事愁憂彌不可言。園師割韭束送王家。在韭束中。王家得韭后便食之。隨韭入腹作子。月滿便生。遂年長大復識宿命。便詣佛所白言。我不復用知宿命。令我愁憂。今以知宿命還佛。佛語太子。我爾時不欲與汝。汝為欲得之。乃悔可聽(出雜譬喻經第八卷)。
無畏王子耆婆學術九
王舍城有童女。字婆羅跋提。王敕為立淫舍。有共宿者晝夜二百兩金。四方人集觀望極好。時瓶沙王子字無畏。與此淫女共宿遂便有身。時淫女敕守門人言。若有求見我者答言我病。後日月滿生一男兒。顏貌端正。時彼淫女。即以白衣裹兒敕婢棄巷中。無畏王見問傍人言。
此是何等。答言。此是小兒。問言。死活。答言。故活。使人抱還舍與乳母養之。即為作字名耆婆童子。后漸長大。王子愛之喚而語言。汝欲久在王家。無有才伎。不得空食王祿。可學伎術。答言爾。即從得叉尸羅國醫。姓阿提梨。字賓迦羅學。經歷七年乃白師言。我習學何當有已。時師與一籠器及掘草之具。汝可於得叉尸羅國。面一由旬求覓諸草。有非是藥者持來。時耆婆童子。即如師語周竟不得非是藥者。所見草木及一切物。善能分別知所用處無非藥者。還以白師。師答。汝今可去醫道已成。我于閻浮提中最為第一。我若死後次復有汝。歸婆伽陀城。城中大長者婦。十二年中常患頭痛。眾醫治療而不能差。耆婆聞之。即往其家語守門人言。白汝長者。有醫在門外。守門人以白長者。長者婦問言。醫形貌何似。答言。是年少。彼自念言。老宿諸醫治之不差。況復年少。若無所損喚入。時耆婆詣長者婦。即取好藥以蘇煎之。灌長者婦鼻及口中。蘇唾俱出。使人以器承之。蘇還收取。唾別棄之。時耆婆言。此少蘇不凈猶尚慳惜。況能報我。長者婦答言。為家不易。棄之何益。可用然火是故收取。汝但治病何憂如是。后病得差。時長者婦。與四十萬兩金。並奴婢牛馬。耆婆還王舍城到無畏王子門。王喚入。以前因緣具白王
【現代漢語翻譯】 現代漢語譯本： 問：『這是什麼？』答：『這是個小孩。』問：『是死是活？』答：『還活著。』於是讓人抱回住所交給乳母餵養。就為他取名為耆婆童子（Jivaka Komarabhacca，名醫）。後來漸漸長大，王子喜愛他，叫他來說：『你想要長久地在王家，如果沒有才能技藝，就不能白白吃王家的俸祿，可以去學習技藝。』回答說：『好的。』於是就跟隨得叉尸羅國（Taxila，古印度城市，以教育聞名）的醫生，姓阿提梨（Atreya），字賓迦羅（Bhinjakara）學習。經歷了七年，就告訴老師說：『我學習什麼時候才能完成？』 當時老師給他一個籠子和挖掘草藥的工具，說：『你可以在得叉尸羅國，方圓一由旬（Yojana，古印度長度單位，約7-15公里）的範圍內尋找各種草藥，把不是藥的拿來。』當時耆婆童子，就按照老師的話，走遍了整個區域，沒有找到不是藥的。所見到的草木和一切事物，都善於分辨知道它們的用途，沒有不是藥的。回來告訴老師。老師回答說：『你現在可以離開了，醫道已經學成了。我在閻浮提（Jambudvipa，古印度對世界的稱呼）中最為第一，我如果死後，其次就是你。』 回到婆伽陀城（Pataliputra，古印度城市）。城中一個大富翁的妻子，十二年中常常頭痛，眾多醫生治療都不能治好。耆婆聽說后，就前往他家，告訴守門人說：『稟告你的長者，有醫生在門外。』守門人稟告了長者。長者的妻子問道：『醫生形貌如何？』回答說：『是個年輕人。』她自己心想：『老醫生們都治不好，何況是年輕人。如果沒有什麼壞處，就叫他進來。』 當時耆婆去見長者的妻子，就取了好藥用酥油煎熬，灌入長者妻子的鼻子和口中，酥油和唾液一起出來，讓人用器皿接著。酥油還收起來，唾液另外丟棄。當時耆婆說：『這少量的酥油不乾淨，還尚且吝惜，何況能報答我。』長者的妻子回答說：『持家不容易，丟棄有什麼好處，可以用來點火，所以收起來。你只管治病，何必擔憂這些。』 後來病治好了。當時長者的妻子，給了四十萬兩黃金，以及奴婢牛馬。耆婆回到王舍城（Rajagriha，古印度城市）到達無畏王子（Abhaya）的門前。王子叫他進去，把以前的因緣詳細地告訴了王子。
【English Translation】 English version: Question: 'What is this?' Answer: 'This is a child.' Question: 'Is it dead or alive?' Answer: 'Still alive.' So they had someone take him back to the residence and give him to a wet nurse to raise. They then named him Jivaka Komarabhacca (a famous physician). Later, as he gradually grew up, the prince loved him and called him to say: 'If you want to stay in the royal family for a long time, you must have some talent or skill; you cannot eat the royal family's salary for nothing. You should learn a skill.' He replied: 'Okay.' So he followed a doctor from Taxila (an ancient Indian city famous for education), whose surname was Atreya and given name was Bhinjakara, to study. After seven years, he said to his teacher: 'When will my studies be completed?' At that time, the teacher gave him a cage and tools for digging up herbs, saying: 'You can search for various herbs within a yojana (an ancient Indian unit of length, approximately 7-15 kilometers) around Taxila, and bring back those that are not medicinal.' So Jivaka Komarabhacca, according to his teacher's words, went all over the area and could not find any that were not medicinal. He was skilled at distinguishing the uses of all the plants and things he saw; none were not medicinal. He returned and told his teacher. The teacher replied: 'You can leave now; your medical skills are complete. I am the best in Jambudvipa (ancient Indian name for the world), and if I die, you will be next.' He returned to Pataliputra (an ancient Indian city). The wife of a wealthy man in the city had suffered from headaches for twelve years, and many doctors had been unable to cure her. When Jivaka heard of this, he went to her house and told the gatekeeper: 'Inform your master that there is a doctor outside the gate.' The gatekeeper informed the wealthy man. The wealthy man's wife asked: 'What does the doctor look like?' He replied: 'He is a young man.' She thought to herself: 'Old doctors have not been able to cure me, let alone a young man. If there is no harm, call him in.' At that time, Jivaka went to see the wealthy man's wife, took good medicine and boiled it with ghee, and poured it into the wealthy man's wife's nose and mouth. The ghee and saliva came out together, and he had someone use a vessel to catch it. The ghee was collected again, and the saliva was discarded separately. At that time, Jivaka said: 'You are still stingy with this small amount of unclean ghee, how can you repay me?' The wealthy man's wife replied: 'It is not easy to manage a household; what good is it to throw it away? It can be used to light a fire, so I collected it. You just treat the illness, why worry about these things?' Later, the illness was cured. At that time, the wealthy man's wife gave him four hundred thousand taels of gold, as well as slaves, cattle, and horses. Jivaka returned to Rajagriha (an ancient Indian city) and arrived at the gate of Prince Abhaya. The prince called him in, and he told the prince in detail about the previous circumstances.
子。以所得物盡用奉上王子言。此是耆婆童子最初治病(出四分律三分第二卷即祇域說事既異故兩存之)。
經律異相卷第三十二 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第三十三(學聲聞道諸國太子部下)
梁沙門僧旻寶唱等集均鄰儒悟世非常得羅漢道一帝須出家得羅漢道二祇陀舍五戒行十善請佛聞法得初道果三鳩那羅太子失肉眼得慧眼四諸太子問佛已等有出家者佛出所更皆悉悟道五最勝王子植德堅固終不可移六
均鄰儒悟世無常得羅漢道一
有國王。號曰梵摩難。供養佛僧。每至齋日。王輒導從往到佛所。佛每說法。王輒歡喜恭敬聽經。太子名均鄰儒。至心精進覺世非常。無生不死不貪時榮。而白王言。佛世難值經法難聞。乞作沙門王即聽之。均鄰儒便辭王到佛所。乞為比丘。佛便以手摩其頭。頭髮自墮袈裟著身。奉持重戒精進勤修。晝夜不倦經三月日。便得羅漢。王時不知其已得道。見其勤苦飯食粗蔬。每往供養異於眾僧。其心不同。輒謂之言。我國中珍奇七寶飯食甘肴無所不有。汝何故樂為沙門乎。均鄰儒即自輕舉上住空中。飛行變化分身散體出入無間。王見其爾。悲喜交集五體投地為均鄰儒作禮。佛令均鄰儒為王說苦空非常四諦之法。王即意解
【現代漢語翻譯】 王子說：『我將所有得到的物品都用來供奉王子您。』這就是耆婆童子（Jivaka Komarabhacca，名醫）最初為人治病的故事（出自《四分律》第三分第二卷，即《祇域說事》，因為說法不同，所以兩種說法都保留）。
《經律異相》卷第三十二
《經律異相》卷第三十三（學習聲聞道的各國太子部下）
梁代沙門僧旻、寶唱等人編輯整理：均鄰儒（Kundarika）領悟世事無常，證得羅漢道；一帝須（Tissa）出家，證得羅漢道；祇陀舍（Jeta）奉行五戒，修持十善，請佛聞法，證得初果；鳩那羅太子（Kunala）失去肉眼，獲得慧眼；諸位太子向佛請教后，有人出家，佛陀講述自己經歷的事情，他們都領悟了佛道；最勝王子（Varasrestha）的德行根基深厚，終究不可動搖。
均鄰儒領悟世事無常，證得羅漢道
過去有一位國王，名叫梵摩難（Brahmadatta）。他供養佛和僧眾。每到齋戒日，國王總是帶領隨從前往佛陀處。佛陀每次說法，國王總是歡喜恭敬地聽經。太子名叫均鄰儒，他至誠精進，覺悟到世事無常，沒有永生不死，不貪戀世俗的榮華。他向國王稟告說：『佛世難遇，經法難聞，請允許我出家做沙門。』國王就答應了他。均鄰儒於是辭別國王來到佛陀處，請求成為比丘。佛陀便用手摩他的頭，他的頭髮自然脫落，袈裟穿在身上。他奉持重戒，精進勤修，晝夜不懈，經過三個月，便證得了羅漢果位。當時國王不知道他已經得道，見他勤苦修行，飯食粗糙，每次前去供養他時，心裡總覺得和供養其他僧人不同。他總是對均鄰儒說：『我的國家中珍奇七寶，飯食甘美的菜餚，無所不有，你為什麼喜歡做沙門呢？』均鄰儒隨即縱身飛起，停住在空中，飛行變化，分身散體，出入無礙。國王見到他這樣，悲喜交加，五體投地向均鄰儒行禮。佛陀讓均鄰儒為國王宣說苦、空、無常、四諦之法。國王立刻領悟。
【English Translation】 The prince said, 'I will use all the things I have obtained to offer to you, Prince.' This is the story of Jivaka Komarabhacca's (a famous doctor) first treatment of illness (from the fourth part of the Sarvastivada Vinaya, volume 2, which is 'Ghiyu's Story'. Because the statements are different, both are retained).
The Miscellaneous Collection of Sutras and Vinaya, Volume 32
The Miscellaneous Collection of Sutras and Vinaya, Volume 33 (Under the section of princes from various countries studying the Sravaka path)
Compiled by the monks Sengmin and Baochang of the Liang Dynasty: Kundarika realized the impermanence of the world and attained the state of Arhat; Tissa renounced his home and attained the state of Arhat; Jeta observed the five precepts, practiced the ten virtues, requested the Buddha to listen to the Dharma, and attained the first fruit; Prince Kunala lost his physical eyes and gained wisdom eyes; After the princes asked the Buddha for advice, some of them became monks, and the Buddha told about his experiences, and they all realized the Buddha's path; Prince Varasrestha's virtues are deeply rooted and cannot be shaken in the end.
Kundarika realized the impermanence of the world and attained the state of Arhat
Once upon a time, there was a king named Brahmadatta. He made offerings to the Buddha and the Sangha. Every fast day, the king would lead his entourage to the Buddha. Every time the Buddha preached, the king would listen to the scriptures with joy and respect. The prince's name was Kundarika, and he was sincere and diligent, realizing that the world is impermanent, there is no eternal life, and he does not covet worldly glory. He reported to the king: 'It is rare to encounter the Buddha in the world, and it is difficult to hear the Dharma. Please allow me to become a monk.' The king agreed. Kundarika then bid farewell to the king and came to the Buddha, requesting to become a Bhikkhu. The Buddha then stroked his head with his hand, his hair fell off naturally, and the kasaya was put on his body. He upheld the heavy precepts, diligently cultivated, day and night without懈怠, and after three months, he attained the state of Arhat. At that time, the king did not know that he had attained the Tao, and seeing that he was practicing diligently and eating coarse food, he always felt different from offering to other monks every time he went to offer him. He always said to Kundarika: 'My country has rare treasures, delicious food, and everything. Why do you like to be a monk?' Kundarika then jumped up and stayed in the air, flying and changing, dividing his body and dispersing his body, entering and leaving without hindrance. When the king saw him like this, he was filled with mixed feelings of sorrow and joy, and prostrated himself on the ground to pay homage to Kundarika. The Buddha asked Kundarika to explain to the king the Dharma of suffering, emptiness, impermanence, and the Four Noble Truths. The king immediately understood.
。得須陀洹道(出梵摩難國王經)。
帝須出家得羅漢道二
阿育王始登位。立弟帝須(出阿育王經云毗多輸柯七耀經云善容)為太子。而語之言。汝可於佛法生善容信。弟后遊獵入于林中。見一仙人五熱炙身。即起深信。頭面禮足問曰。住此幾時何所衣食。若為安臥而起貪慾。答曰。經十二年常食樹木果根。結茅為服。鋪草而臥。見鹿行淫起我欲想。帝須疑。此苦行尚起欲心。佛諸弟子安語樂行。見欲能不起心。既起欲心何得厭離。即說偈言。
仙人唐自苦 服氣除穢食 空食根葉果 愛慾不能盡 釋迦牟尼子 衣食足溫甘 不捨人所資 頻頭山浮提
帝須復言。釋迦弟子誑王令作功德。王聞告大臣云。我弟于外道生信。當以方便令得正解。我欲澡洗。應入浴室。卿可以天冠服飾莊嚴我弟。令登我座。及王浴時。大臣勸帝須。帝須從之。王見語言。我今未滅。汝已御王。乃命殺之。多人執仗而圍繞之。大臣白王。此是王弟。愿王忍辱莫起瞋心。答曰。我當忍辱。於七日中暫與其國令其作王。種種伎樂及諸婇女以供給之。一切臣民皆往問訊。行殺之人執刀門立。日日啟王至第七日。以王莊嚴阿育王大臣諸人將毗多輸柯共往問訊阿育大臣。時王問言。汝七日為王。種種伎樂好聞見
【現代漢語翻譯】 現代漢語譯本：得須陀洹道（出自《梵摩難國王經》）。
帝須出家得羅漢道二
阿育王剛登基時，立弟弟帝須（出自《阿育王經》，又名毗多輸柯，在《七耀經》中又名善容）為太子。阿育王對他說：『你應該對佛法生起美好的信心。』 後來，帝須遊獵時進入森林，看見一位仙人正在進行五熱炙身（一種苦行），立刻生起深深的信心。他頂禮仙人的腳，問道：『您在這裡住了多久？靠什麼衣食？如何安臥卻又生起貪慾？』 仙人回答說：『我已經十二年了，一直以樹木的果實和根為食，用茅草結成衣服，鋪草而臥。但看見鹿交配時，還是會生起慾望。』 帝須心生疑惑：『這種苦行尚且會生起慾望，佛的弟子安穩快樂地修行，見到慾望卻能不起心。既然已經生起慾望，又怎麼能厭離呢？』 於是說了偈語：
『仙人徒自受苦， 服氣食用污穢之物。 白白地吃樹根樹葉果實， 愛慾卻不能斷盡。 釋迦牟尼的弟子， 衣食充足溫暖甘美， 不捨棄人們所資助的， 頻頭山和閻浮提。』
帝須又說：『釋迦牟尼的弟子欺騙國王，讓國王做功德。』 國王聽后告訴大臣說：『我的弟弟對外道生起了信心，應當用方便的辦法讓他得到正確的理解。我想要洗澡，應該進入浴室。你可以用天冠服飾打扮我的弟弟，讓他登上我的王座。』 等到國王洗浴時，大臣勸說帝須，帝須聽從了。國王看見后說：『我還沒有駕崩，你已經要當國王了！』 於是下令殺了他。許多人拿著武器將他包圍。大臣稟告國王說：『這是您的弟弟啊，希望大王忍辱，不要生起嗔恨心。』 國王回答說：『我應當忍辱，在七天之內暫時把國家給他，讓他做國王。』 各種各樣的伎樂和眾多美女都用來供養他，所有的臣民都去問候他。行刑的人拿著刀站在門邊，每天都向國王稟告，直到第七天。阿育王用國王的禮儀打扮毗多輸柯，阿育王的大臣們帶著他一起去問候阿育王的大臣。當時，國王問道：『你做了七天國王，各種各樣的伎樂好聽好看嗎？』
【English Translation】 English version: Obtaining the Srotapanna Path (From the Sutra of King Brahma-nanda).
Tishya's Renunciation and Attainment of Arhatship, Part Two
When King Ashoka first ascended the throne, he appointed his younger brother Tishya (from the Ashoka Sutra, also known as Vitashoka; in the Sutra of the Seven Luminaries, he is also known as Shandana) as the crown prince. Ashoka told him, 'You should generate good faith in the Buddha's teachings.' Later, Tishya went hunting and entered a forest, where he saw a hermit performing the five-fires penance (a type of ascetic practice). He immediately developed deep faith, prostrated at the hermit's feet, and asked, 'How long have you lived here? What do you eat and wear? How do you sleep, and yet still generate desire?' The hermit replied, 'It has been twelve years. I have been eating the fruits and roots of trees, making clothes from thatch, and sleeping on grass. But when I see deer mating, I still have lustful thoughts.' Tishya became doubtful, thinking, 'Even this ascetic practice still generates desire. The Buddha's disciples practice peacefully and happily, and when they see desire, they do not give rise to it. Since desire has already arisen, how can they renounce it?' Then he spoke a verse:
'The hermit suffers in vain, Consuming air and eating impure things. Vainly eating roots, leaves, and fruits, Yet cannot exhaust lustful desires. The disciples of Shakyamuni, Have sufficient warm and sweet food and clothing, Do not abandon what people provide, In Vindhya Mountain and Jambudvipa.'
Tishya further said, 'The disciples of Shakyamuni deceive the king, causing him to perform meritorious deeds.' Upon hearing this, the king told his ministers, 'My brother has developed faith in external paths. We should use skillful means to help him attain correct understanding. I want to bathe and should enter the bathroom. You can adorn my brother with the royal crown and attire and have him ascend my throne.' When the king was bathing, the ministers persuaded Tishya, and Tishya complied. Upon seeing this, the king said, 'I have not yet passed away, and you already want to be king!' So he ordered him to be killed. Many people surrounded him with weapons. The ministers reported to the king, 'This is your younger brother. May the Great King be patient and not give rise to anger.' The king replied, 'I should be patient. For seven days, I will temporarily give him the country and let him be king.' All kinds of music and numerous beautiful women were used to entertain him, and all the officials went to greet him. The executioner stood at the door with a knife, reporting to the king every day until the seventh day. King Ashoka adorned Vitashoka with the royal regalia, and King Ashoka's ministers took him to greet King Ashoka's ministers. At that time, the king asked, 'You have been king for seven days. Are all kinds of music pleasant to hear and see?'
不。以偈答曰。
我於七日中 不見不聞聲 不嗅嘗美味 亦不覺諸觸 我身莊嚴具 及諸婇女等 思惟懼死故 不假及此事 伎女歌舞聲 宮殿及臥具 大地諸珍寶 初無歡喜心 以見行殺者 執刀在門立 又聞搖鈴聲 令我懷死畏 死撅釘我心 不知妙五欲 既著畏死病 不得安隱眠 思惟死將至 不覺夜已過
王復語弟。汝於一生中思惟死苦。雖得上妙五欲而不生愛。出家比丘於十二入。思惟無量生死及三惡道苦。又思惟人中天上四維馳求終歸壞敗。譬如空村無有居民。以無常火燒諸世間。佛諸弟子常作此觀。云何而得起煩惱耶。王以方便佛法教化。毗多輸柯言。我於今者歸佛法僧。王以兩手抱其弟頸。而語之言。我不捨汝為欲令汝信于佛法。是故現此方便。時毗多輸柯以種種花香及諸伎樂供養佛塔。以種種飲食供養眾僧(出阿育王經)以他日更出遊獵。至阿練若處。見一比丘座。名曇無德。有一𠌵折取木枝遙拂比丘。帝須心喜又作愿言。我何時得如彼比丘。曇無德(阿育王經云耶舍言亦小異)比丘自逆知帝須心願。即以神力飛騰虛空。令帝須見。往阿育僧伽藍坐立池水。脫衣置虛空中入池洗浴。帝須見云。我當出家。還宮白王言。愿必哀念聽我出家。
【現代漢語翻譯】 現代漢語譯本：不。毗多輸柯（Vitasoka）以偈頌回答道：
『我七日之中，不見不聞任何聲音，不嗅聞品嚐任何美味，也不覺知任何觸感。 我身上的莊嚴飾品，以及那些美麗的婇女們，因為思惟著死亡的恐懼，我根本不在乎這些。 伎女的歌舞之聲，華麗的宮殿和舒適的臥具，以及大地上的各種珍寶，我最初就沒有歡喜之心。 因為我看見行刑者手持刀劍站在門前，又聽見搖動刑具的聲音，這讓我心中充滿對死亡的恐懼。 死亡的橛子釘在我的心中，我不知道美妙的五欲是什麼。既然被對死亡的恐懼所纏繞，我就無法安穩入眠。 思惟著死亡即將到來，我甚至沒有察覺到夜晚已經過去。』
國王又對弟弟說：『你在一生中思惟死亡的痛苦，即使得到上妙的五欲也不會生起貪愛。出家的比丘對於十二入（十二處），思惟無量的生死輪迴以及三惡道的痛苦。又思惟人中和天上，四處奔波追求最終都將壞滅。譬如空曠的村莊沒有居民，無常的火焰焚燒著整個世間。佛陀的弟子們常常這樣觀想，怎麼還會生起煩惱呢？』國王用方便的佛法教化他。毗多輸柯說：『我現在皈依佛、法、僧。』國王用雙手抱著弟弟的脖子，對他說：『我不是要捨棄你，而是爲了讓你相信佛法，所以才示現這樣的方便。』當時，毗多輸柯用各種鮮花香料以及各種伎樂供養佛塔，用各種飲食供養眾僧（出自《阿育王經》）。
後來有一天，國王再次出遊打獵，來到阿練若（Aranya，寂靜處）的地方，看見一位比丘的座位，這位比丘名叫曇無德（Dhammika）。有一個頑皮的人折取樹枝，遠遠地拂掃比丘。帝須（Tisya）心中歡喜，並且發願說：『我什麼時候才能像那位比丘一樣呢？』曇無德比丘預先知道帝須的心願，就用神通力飛騰到虛空中，讓帝須看見。然後前往阿育僧伽藍（Ashoka-sangharama，阿育王寺），坐在池水邊，脫下衣服放在虛空中，進入池中洗浴。帝須看見后想：『我應當出家。』回到宮中，他稟告國王說：『希望您一定要哀憐我，允許我出家。』
【English Translation】 English version: No. Vitasoka replied in verse:
'For seven days, I have not seen or heard any sound, nor smelled or tasted any delicacies, nor felt any sensations. My ornate decorations and the beautiful women, because I contemplate the fear of death, I do not care about these things. The sounds of singing and dancing of the female entertainers, the magnificent palaces and comfortable beds, and the various treasures of the earth, I initially had no joy in them. Because I saw the executioner standing at the door with a sword in hand, and heard the sound of the instruments of torture being shaken, this filled my heart with fear of death. The stake of death is nailed into my heart, I do not know what the wonderful five desires are. Since I am afflicted with the disease of fearing death, I cannot sleep peacefully. Contemplating that death is approaching, I did not even realize that the night had passed.'
The king then said to his brother: 'You contemplate the suffering of death throughout your life, and even if you obtain the supreme five desires, you will not develop attachment. The monastic bhikshus contemplate the twelve entrances (twelve sense bases), the immeasurable cycle of birth and death, and the suffering of the three evil realms. They also contemplate that in the human and heavenly realms, running around seeking ultimately leads to decay and destruction. It is like an empty village without residents, where the fire of impermanence burns the entire world. The Buddha's disciples constantly contemplate in this way, how can they still give rise to afflictions?' The king taught him with skillful means of the Dharma. Vitasoka said: 'I now take refuge in the Buddha, the Dharma, and the Sangha.' The king embraced his brother's neck with both hands and said to him: 'I am not abandoning you, but rather I am showing this expedient to make you believe in the Buddha's teachings.' At that time, Vitasoka offered various flowers, incense, and various musical performances to the Buddha's stupa, and offered various foods to the Sangha (from the Ashokavadana).
Later one day, the king went out hunting again and came to a place called Aranya (a quiet place), where he saw a bhikshu's seat. This bhikshu was named Dhammika. A mischievous person broke off a branch and swept the bhikshu from a distance. Tisya was delighted and made a vow, saying: 'When will I be like that bhikshu?' Bhikshu Dhammika knew Tisya's wish in advance, and used his supernatural powers to fly into the sky, allowing Tisya to see him. Then he went to the Ashoka-sangharama (Ashoka Monastery), sat by the pool, took off his clothes and placed them in the sky, and entered the pool to bathe. When Tisya saw this, he thought: 'I should become a monk.' Returning to the palace, he reported to the king, saying: 'I hope you will have mercy on me and allow me to become a monk.'
王言。伎樂百味何以出家。王種種方便令其心止。志意堅固永不肯從。而答王言。歡樂暫有會當別離。大王嘆言善哉(出善見毗婆沙第二卷)當先習乞食然後出家。時王后園有一大樹。以草布地使住其下。與一瓦缽令入宮乞食。毗多輸柯即便持缽行入宮內。種種上食而便與之。王語宮人。云何乃與乞者上食。從今當以粗食施之。乃至麥飯。時毗多輸柯得而食之不以為惡。王語之言。勿食此食。聽汝出家。出家之後恒來見我。即辦衣缽。千乘萬騎送至雞寺。思此人動不得修道。便往毗提國曇。無德比丘所出家。國中豪貴諸長者子一千人亦隨出家。一切民疑。共相謂言。尚舍王位。我等何為。無數人眾皆悉出家。王外甥阿嗜婆羅門一男出家(佛法第四)諸侯百官奴婢僕使悉持五戒月持六齋滿八支法。由是多有剎利出家佛法興隆。外道衰殄都失供養周遍乞食不得。詐入佛法而作沙門。猶執本法教化人民。諸善比丘不與同事。時目連子帝須舍弟子付摩哂陀。隱靜阿休何山。諸外道比丘欲以其典雜亂佛法。遂成垢濁。或事火者。或五熱炙身。或大寒入水。或破壞佛法。如是展轉乃至七年不得說戒。阿育遣一大臣入王僧伽藍。白上座言。王令眾僧和合說戒。上座答言。諸善比丘不與外道比丘同共布薩。大臣從次斬殺及帝須。大臣問
【現代漢語翻譯】 現代漢語譯本：國王說：『歌舞百樂和美味佳餚，為何還要出家？』國王用各種方法想讓他回心轉意，但他意志堅定，始終不肯聽從，並回答國王說：『歡樂只是暫時的，終究會有離別。』國王嘆息道：『說得好啊！』（出自《善見毗婆沙》第二卷）應當先學習乞食，然後再出家。當時，國王的後花園里有一棵大樹，（國王）用草鋪在地上讓他住在樹下，給他一個瓦缽，讓他進宮乞食。毗多輸柯（名稱）便拿著缽進入宮內乞食，人們便給他各種上等食物。國王對宮人說：『為何給他這個乞丐上等食物？從今以後，給他粗糙的食物。』乃至給他麥飯。當時，毗多輸柯（名稱）得到麥飯後吃了，並不覺得難吃。國王對他說：『不要吃這些食物了，我允許你出家。出家之後要常來看我。』於是準備好衣缽，用千輛車馬護送他到雞寺。國王心想這個人恐怕不能修道，便前往毗提訶國曇（地名）。無德比丘（名稱）所在的地方出家。國中的豪門貴族和長者子弟一千人也跟隨他出家。全國百姓都疑惑不解，互相說道：『他尚且捨棄王位，我們又爲了什麼呢？』無數人眾都紛紛出家。國王的外甥阿嗜婆羅門（名稱）的一個兒子也出家了（出自《佛法》第四）。諸侯百官、奴婢僕使都持守五戒，每月持六齋，圓滿八支齋法。因此，很多剎帝利（種姓）出家，佛法興盛，外道衰落，都失去了供養，到處乞食也得不到食物，便假裝進入佛法，做了沙門（出家修行者），仍然堅持原來的教法來教化人民。善良的比丘不與他們共事。當時，目連子帝須（名稱）的弟子付摩哂陀（名稱），隱居在阿休何山（地名）。那些外道比丘想用他們的經典來混淆佛法，於是佛法變得污濁。有的人事奉火，有的人用五熱炙烤身體，有的人在大寒天進入水中，有的人破壞佛法。就這樣輾轉過了七年，都不能說戒。阿育王（名稱）派遣一位大臣進入王僧伽藍（寺廟），稟告上座（長老）說：『國王命令眾僧和合說戒。』上座回答說：『善良的比丘不與外道比丘一同布薩（佛教儀式）。』大臣依次斬殺（比丘），包括帝須（名稱）。大臣問道：
【English Translation】 English version: The king said: 'With music, dances, hundreds of flavors, why do you want to renounce the world?' The king used various means to try to change his mind, but his will was firm, and he refused to comply, answering the king: 'Joy is only temporary; eventually, there will be separation.' The king sighed and said: 'Well said!' (From the second volume of Samantapasadika) He should first learn to beg for food and then renounce the world. At that time, there was a large tree in the king's rear garden. (The king) spread grass on the ground and had him live under the tree, giving him an earthen bowl and having him enter the palace to beg for food. Vitasoka (name) then took the bowl and entered the palace to beg for food, and people gave him various superior foods. The king said to the palace staff: 'Why give this beggar superior food? From now on, give him coarse food,' even barley rice. At that time, Vitasoka (name) received the barley rice and ate it, not finding it unpleasant. The king said to him: 'Do not eat this food; I allow you to renounce the world. After renouncing the world, come to see me often.' So, he prepared his robes and bowl, and thousands of chariots and horses escorted him to the Chicken Temple. The king thought that this person might not be able to cultivate the Way, so he went to the place where the Bhikkhu Anoma (name) was in the country of Videha (place name). One thousand noblemen and sons of elders in the country also followed him to renounce the world. All the people in the country were puzzled and said to each other: 'He has even abandoned the throne; what are we doing?' Countless people all renounced the world. The king's nephew, a son of Asivaka Brahmana (name), also renounced the world (from Dharmapada 4). The dukes, officials, servants, and maids all observed the five precepts, observed the six fasts monthly, and fulfilled the eight-branch fasts. Therefore, many Kshatriyas (caste) renounced the world, Buddhism flourished, and the external paths declined, losing their offerings. They could not obtain food by begging everywhere, so they pretended to enter Buddhism and became Sramanas (ascetics), still adhering to their original teachings to teach the people. The virtuous Bhikkhus did not associate with them. At that time, Maudgalyayanaputra Tishya's (name) disciple, Mahinda (name), lived in seclusion on Mount Achala (place name). Those heretical Bhikkhus wanted to confuse Buddhism with their scriptures, so Buddhism became defiled. Some worshiped fire, some scorched their bodies with five heats, some entered the water in the great cold, and some destroyed Buddhism. In this way, seven years passed, and they could not recite the precepts. Ashoka (name) sent a great minister to enter the Sangharama (monastery) of the king, reporting to the Sthavira (elder) that: 'The king orders the Sangha to harmoniously recite the precepts.' The Sthavira replied: 'The virtuous Bhikkhus do not perform Uposatha (Buddhist ceremony) with the heretical Bhikkhus.' The minister successively killed (the Bhikkhus), including Tishya (name). The minister asked:
曰。汝是誰耶。答曰。是王同生弟也。於是乃止。臣即啟王。王聞驚愕心生懊惱。即到寺中問。諸比丘誰得罪耶。一比丘言。兩俱得罪。一比丘言。無殺心。王自無罪。王心生疑。問諸比丘。有能斷我疑者。若斷疑心當更豎立佛法。諸比丘言。帝須能斷。遣信迎帝須。使傳王意曰。今佛法已沒。仰屈大德。來共豎立。帝須答曰。我出家正為佛法今時至矣。王夜夢有一白象以鼻摩王頭捉王右手。明旦問相師。相師答曰。捉王手者是沙門像也。便問信云。帝須今至。王出迎接。帝須捉王手左右拔劍而欲害之。王見水中劍影曰。昔敕汝往寺令眾僧和合說戒。僻取我意殺諸比丘。今復欲殺我耶。王將帝須入園。手為洗腳以油摩之。請言。欲見大德神力。帝須週迴四方各一由旬彈繩作界。東方安車南方安馬西方安人北方安銅。槃水使各騎界上界外震動。外腳皆搖內腳不動。王喜曰。先疑改也。于佛法中惡法得滅。帝須為說本生經云。佛告諸比丘。先籌量心然後作業。一切業皆由心也(出毗婆沙第二卷)后得阿羅漢道受解脫樂。憶昔王約。出家之後恒來見王。我於今者應滿本約。乃至次第行波吒利弗多國。早起著衣持缽入國乞食。次第行至王城語門人。汝入白王云。毗多輸柯今在門外慾見大王。時守門人即白王。王言將入。即起作
【現代漢語翻譯】 現代漢語譯本： 問：『你是誰？』答：『我是國王同生的弟弟。』於是就停止了（爭鬥）。我立即稟告國王，國王聽聞后驚愕，心中懊惱。立即到寺中詢問：『各位比丘，是誰犯了罪？』一位比丘說：『兩方都犯了罪。』另一位比丘說：『（國王）沒有殺心，國王本身沒有罪。』國王心中生疑，問各位比丘：『有誰能解除我的疑惑？如果能解除我的疑心，我當重新豎立佛法。』各位比丘說：『帝須（Tissa，人名）能解除。』派遣使者迎接帝須，使者傳達國王的意思說：『現在佛法已經衰落，仰仗大德（指帝須）您，來共同豎立佛法。』帝須回答說：『我出家正是爲了佛法，現在時機到了。』國王夜裡夢見一頭白象用鼻子摩國王的頭，抓住國王的右手。第二天早晨詢問相師，相師回答說：『抓住國王手的是沙門（Sramana，出家修行者）的形象。』於是問信使說：『帝須現在到哪裡了？』國王出城迎接。帝須抓住國王的手，左右拔劍想要殺他。國王看見水中劍的影子說：『過去我命令你前往寺廟，讓眾僧和合說戒，你卻曲解我的意思，殺害各位比丘，現在又想殺我嗎？』國王將帝須帶入花園，親手為他洗腳，用油塗抹。請求說：『想見大德的神力。』帝須在周圍四方各一由旬（Yojana，古印度長度單位，約合11-16公里）的地方，彈繩作為界限。東方安置車，南方安置馬，西方安置人，北方安置銅槃盛水，使他們各自騎在界上，界內界外都震動，外面的腳都搖動，裡面的腳不動。國王高興地說：『先前的疑惑消除了。在佛法中，惡法得以滅除。』帝須為國王講述本生經（Jataka，佛教經典，講述佛陀前世的故事）說：『佛告訴各位比丘，先籌量自己的心，然後才開始行動。一切業都由心所造。』（出自《毗婆沙》第二卷）後來證得阿羅漢（Arhat，佛教修行者所能達到的最高果位之一）道，享受解脫的快樂。回憶起過去與國王的約定，出家之後要經常來見國王。我現在應該履行之前的約定。乃至次第遊行到波吒利弗多國（Pataliputra，古印度城市）。早晨起來穿好衣服，拿著缽進入國都乞食。次第行進到王城，告訴守門人：『你進去稟告國王，說毗多輸柯（Vitasoka，人名，即帝須）現在在門外，想要見大王。』當時守門人立即稟告國王。國王說：『帶他進來。』立即起身準備。
【English Translation】 English version: He asked: 'Who are you?' He replied: 'I am the king's own brother.' Thereupon, they stopped (fighting). I immediately informed the king, who was shocked and felt remorse upon hearing this. He immediately went to the temple and asked: 'Monks, who has committed a crime?' One monk said: 'Both sides have committed a crime.' Another monk said: '(The king) had no intention to kill, the king himself is without sin.' The king was doubtful and asked the monks: 'Is there anyone who can resolve my doubts? If my doubts can be resolved, I will re-establish the Buddha-dharma.' The monks said: 'Tissa (Tissa, a name) can resolve it.' He sent a messenger to welcome Tissa, and the messenger conveyed the king's intention, saying: 'Now the Buddha-dharma has declined, we rely on your virtue (referring to Tissa) to jointly re-establish the Buddha-dharma.' Tissa replied: 'I became a monk precisely for the sake of the Buddha-dharma, now the time has come.' The king dreamed at night that a white elephant was rubbing the king's head with its trunk and holding the king's right hand. The next morning, he asked the fortune-teller, who replied: 'The one holding the king's hand is the image of a Sramana (Sramana, a renunciate practitioner).' Then he asked the messenger: 'Where is Tissa now?' The king went out to welcome him. Tissa grabbed the king's hand and drew his sword to kill him. The king saw the shadow of the sword in the water and said: 'In the past, I ordered you to go to the temple and have the monks harmoniously recite the precepts, but you misinterpreted my intention and killed the monks. Now you want to kill me again?' The king took Tissa into the garden, personally washed his feet, and anointed them with oil. He requested: 'I wish to see your divine power.' Tissa drew a boundary by snapping a rope around an area of one Yojana (Yojana, an ancient Indian unit of length, approximately 11-16 kilometers) in each of the four directions. He placed a chariot in the east, a horse in the south, a person in the west, and a copper basin filled with water in the north, and had them ride on the boundary. Everything inside and outside the boundary shook, the outer legs shook, but the inner legs did not move. The king rejoiced and said: 'My previous doubts have been dispelled. In the Buddha-dharma, evil can be eliminated.' Tissa told the king a Jataka (Jataka, Buddhist scriptures that tell the stories of the Buddha's previous lives) story, saying: 'The Buddha told the monks, first measure your mind, then act. All karma is created by the mind.' (From the second volume of the Vibhasa) Later, he attained the state of Arhat (Arhat, one of the highest states that a Buddhist practitioner can achieve), enjoying the bliss of liberation. He recalled his past agreement with the king, that after becoming a monk, he would often visit the king. Now I should fulfill my previous agreement. And so, he traveled in stages to the country of Pataliputra (Pataliputra, an ancient Indian city). He got up early in the morning, put on his robes, and entered the capital with his bowl to beg for food. He proceeded to the royal city and told the gatekeeper: 'Go in and inform the king that Vitasoka (Vitasoka, a name, i.e., Tissa) is now outside the gate and wishes to see the great king.' The gatekeeper immediately informed the king. The king said: 'Bring him in.' He immediately got up to prepare.
禮如大樹倒。起而合掌視之無厭。悲泣而言。
一切諸眾生 當樂在和合 汝今除和合 而味寂靜心 我今知汝心 以慧無厭足
大臣善護見。毗多輸柯著糞掃衣執持瓦缽次第乞食粗好俱受心無分別。乃白王言。毗多輸柯少欲知足所作已辦。時王捧之置好座上。種種飲食自手與之。食竟洗缽置之一處。為王說法。
王今得自在 當修不放逸 三寶甚難值 王應勤供養
身升虛空人民皆見。王與大眾合掌觀之。目不暫舍問王言。
無復親友愛 如鳥飛虛空 我以貪染鎖 不能自在去 禪定有勝果 一切無掛礙 欲愛之所盲 不能見此法 汝今以神力 輕我起欲愛 我本有慧慢 今汝為最勝 我等著世法 見聖始知畏 今我等啼泣 由汝今舍我
毗多輸柯往至邊地。至已得病。以病重故頭皆發瘡。時王聞之。即遣給事醫藥療治。后得小差。醫師給事悉遣令還。其體所資唯食牛乳。為乞食故往多牛處。復有一國名分那婆陀那(梁言增長)彼國皆信外道。有佛弟子見以白王。使夜叉於一念頃。即將外道弟子並畫像來。生大瞋心。于分那婆陀那國一切外道。悉皆殺之。於一日中殺十萬八千外道。復有一外道弟子。愛外道法事形裸神。畫作如來禮
【現代漢語翻譯】 現代漢語譯本：禮拜如同大樹倒塌一般。起身合掌，看著他沒有厭倦。悲傷哭泣地說：
『一切眾生，應當快樂地生活在和諧之中。 你現在捨棄和諧，而追求寂靜的心。 我現在瞭解你的心，以智慧永遠不會滿足。』
大臣善護見到毗多輸柯（Pitashukha），穿著糞掃衣，拿著瓦缽，依次乞食，粗劣和精美的食物都接受，心中沒有分別。於是稟告國王說：『毗多輸柯少欲知足，所作已辦。』當時國王捧起他，放在好的座位上，用各種飲食親自供養他。吃完后，洗凈缽放在一邊，為國王說法：
『國王現在得到自在，應當修習不放逸。 三寶（Buddha, Dharma, Sangha）非常難以遇到，國王應該勤奮供養。』
身體升到空中，人民都看見了。國王與大眾合掌觀看他，眼睛不曾離開片刻，問國王說：
『不再有親友的愛戀，如同鳥兒飛向天空。 我被貪染的鎖鏈束縛，不能自在地離去。 禪定有殊勝的果報，一切都沒有牽掛。 被慾望的愛所矇蔽，不能看見這種法。 你現在以神通之力，輕視我而生起慾望的愛。 我本來有智慧的傲慢，現在你最為殊勝。 我們執著於世俗的法，見到聖者才知道畏懼。 現在我們啼哭，因為你現在捨棄我們。』
毗多輸柯前往邊遠地區。到達后得了病。因為病重，頭上都長了瘡。當時國王聽說了，就派遣侍從送去醫藥治療。後來稍微好轉。醫師和侍從都讓他們回去。他的身體所需要的只是食用牛乳。爲了乞食，前往多牛的地方。又有一個國家名叫分那婆陀那（Punnabhadana）（梁言增長），那個國家都信奉外道。有佛弟子看見了，稟告國王。國王命令夜叉在一念之間，將外道弟子和畫像帶來。生起很大的嗔恨心。在分那婆陀那國，把一切外道都殺掉了。在一天之中殺了十萬八千外道。又有一個外道弟子，喜愛外道的法，侍奉裸形神。畫了如來的畫像，禮拜。
【English Translation】 English version: The prostration was like a great tree falling. He arose, joined his palms, and looked at him without weariness, weeping and saying:
'All sentient beings should rejoice in harmony. Now you abandon harmony and savor the mind of tranquility. I now know your mind, with wisdom never satisfied.'
The minister Shanhugjian (Good Protector) saw Pitashukha (Pitashukha) wearing robes made of discarded rags, holding a clay bowl, begging for food in order, accepting both coarse and fine food without discrimination in his heart. Thereupon, he reported to the king, saying, 'Pitashukha has few desires and is content, his work is done.' At that time, the king held him up, placed him on a good seat, and personally offered him various foods. After eating, he washed the bowl and placed it aside, and preached the Dharma to the king:
'Now that the king has attained freedom, he should cultivate non-negligence. The Three Jewels (Buddha, Dharma, Sangha) are very difficult to encounter, the king should diligently make offerings.'
His body ascended into the sky, and the people all saw it. The king and the assembly joined their palms and watched him, their eyes not leaving him for a moment, and asked the king, saying:
'No longer having the love of relatives and friends, like a bird flying into the sky. I am bound by the chains of greed and attachment, unable to leave freely. Meditation has superior rewards, everything is without hindrance. Blinded by the love of desire, unable to see this Dharma. Now you, with your supernatural power, belittle me and arouse the love of desire. I originally had the arrogance of wisdom, now you are the most superior. We are attached to worldly dharmas, and only when we see a sage do we know fear. Now we weep because you now abandon us.'
Pitashukha went to a remote region. After arriving, he became ill. Because of the severity of the illness, sores grew on his head. At that time, the king heard of it and sent attendants to provide medicine and treatment. Later, he recovered slightly. The physician and attendants were all sent back. All that his body needed was to consume milk. In order to beg for food, he went to a place with many cows. There was also a country named Punnabhadana (Punnabhadana) (translated as 'Increase' in the Liang dynasty), and that country all believed in non-Buddhist paths. A Buddhist disciple saw this and reported it to the king. The king ordered a Yaksha to bring the non-Buddhist disciples and their images in an instant. Great anger arose. In the country of Punnabhadana, all the non-Buddhists were killed. In one day, one hundred and eight thousand non-Buddhists were killed. There was also a non-Buddhist disciple who loved the non-Buddhist Dharma and served naked gods. He drew an image of the Tathagata (Tathagata) and prostrated before it.
其神足。時王復聞是事。即敕餘人。令取此人及其親屬。置一屋中以火焚之。時王頒敕。若有人能得一尼揵首者。我當與一金錢。毗多輸柯入養牛處病來多日。頭鬢髮瓜悉皆長利。衣服弊惡無有光色。時養牛女竊生是念。今此尼揵來入我舍。便語其夫。汝當殺此尼揵取頭與王。必得金賞。夫拔刀往。毗多輸柯即自思惟。見其業報無得脫處。即便受死。而將頭至王所欲求覓金。王疑即問其醫師及給事人言。答此是毗多輸柯頭。王悶絕良久。大臣白王。無漏之人不滅此苦。大王當施眾生無畏。王隨其言宣令一切不得復殺尼揵。諸比丘生疑。問優婆笈多。毗多輸柯昔造何業今受此報。答言。過去世時有一獵師多殺群鹿。于大林中有一泉水。時此獵師張施羅網以其繩罥置於水邊多殺諸鹿。是時佛未出世。有一緣覺於水邊食。食竟澡洗還樹下坐。時彼群鹿聞緣覺香不往水邊。時獵師坐不見鹿來。即尋其跡往辟支佛所。念言。坐是人故令鹿不來。即便以刀殺辟支佛。昔獵師者即是毗多輸柯。以殺諸鹿今多病苦。復以殺辟支佛于無數年常在地獄。受諸苦惱於五百世。在人道中生生之處常為他殺。今是最後果報。雖得羅漢猶為他害。于迦葉佛法出家。樂行佈施。常勸化人供養眾僧。有一佛發瓜塔。以香花幡蓋種種伎樂而供養之。以是業
【現代漢語翻譯】 現代漢語譯本：他的神足通。當時國王再次聽說了這件事，就命令其他人，把這個人以及他的親屬，安置在一個屋子裡用火焚燒。當時國王頒佈命令，如果有人能夠得到一個尼揵首（Nigantha，耆那教苦行者首領）的人頭，我就給他一個金錢。毗多輸柯（Vitashoka）進入養牛的地方，生病已經很多天了，頭髮和指甲都長得很長，衣服破爛不堪，沒有光澤。當時養牛的女人暗自產生這樣的念頭，現在這個尼揵（Nigantha）來到我的住所。就告訴她的丈夫說：『你應該殺了這個尼揵（Nigantha），取下他的頭給國王，一定能得到金錢的賞賜。』她的丈夫拔出刀前往。毗多輸柯（Vitashoka）就自己思惟，看到自己的業報沒有可以逃脫的地方，就接受了死亡。然後（她的丈夫）拿著頭到國王那裡想要尋求金錢。國王懷疑，就問他的醫師和侍從說。回答說：『這是毗多輸柯（Vitashoka）的頭。』國王昏悶了很久。大臣對國王說：『無漏之人（指阿羅漢）也無法滅除這種痛苦。大王應該施予眾生無畏。』國王聽從了他的話，宣佈命令一切人不得再殺尼揵（Nigantha）。眾比丘產生疑問，問優婆笈多（Upagupta）：『毗多輸柯（Vitashoka）過去造了什麼業，今生遭受這樣的果報？』優婆笈多（Upagupta）回答說：『過去世的時候，有一個獵人殺了很多鹿。在大森林中有一個泉水。當時這個獵人張設羅網，用繩索設定在水邊，殺了很多鹿。當時佛還沒有出世。有一個緣覺（Pratyekabuddha，獨覺佛）在水邊吃飯。吃完飯洗漱完畢回到樹下坐著。當時那些鹿聞到緣覺（Pratyekabuddha）的香味，就不往水邊去。當時獵人坐著不見鹿來，就尋找它們的軌跡，前往辟支佛（Pratyekabuddha）那裡，心想：『因為這個人的緣故，讓鹿不來。』就用刀殺了辟支佛（Pratyekabuddha）。以前的獵人就是毗多輸柯（Vitashoka）。因為殺了那些鹿，今生多病痛苦。又因為殺了辟支佛（Pratyekabuddha），在無數年中常在地獄，遭受各種苦惱，在五百世中，在人道中，生生世世常常被他人所殺。今生是最後的果報，雖然得到了阿羅漢果位，仍然被他人所害。在迦葉佛（Kashyapa Buddha）的佛法中出家，喜歡行佈施，常常勸化人們供養眾僧。有一個佛發瓜塔（Buddha hair and nail stupa），用香花幡蓋各種伎樂來供養它。因為這個業。
【English Translation】 English version: His supernatural powers. At that time, the king heard about this matter again and ordered others to place this person and his relatives in a house and burn it with fire. At that time, the king issued an edict: 'If anyone can obtain the head of a Nigantha (Nigantha, leader of Jain ascetics), I will give him a gold coin.' Vitashoka (Vitashoka) entered the cattle-raising place, having been ill for many days, his hair and nails were long, his clothes were tattered and without luster. At that time, the cattle-raising woman secretly thought, 'Now this Nigantha (Nigantha) has come to my residence.' She said to her husband, 'You should kill this Nigantha (Nigantha), take his head to the king, and you will surely receive a reward of gold.' Her husband drew his sword and went. Vitashoka (Vitashoka) then contemplated, seeing that there was no escape from his karmic retribution, and accepted death. Then (her husband) took the head to the king, wanting to seek gold. The king was suspicious and asked his physician and attendants. They replied, 'This is the head of Vitashoka (Vitashoka).' The king fainted for a long time. The minister said to the king, 'Even a person without outflows (referring to an Arhat) cannot extinguish this suffering. The Great King should bestow fearlessness upon sentient beings.' The king followed his words and proclaimed that no one should kill Niganthas (Nigantha) again. The monks became doubtful and asked Upagupta (Upagupta), 'What karma did Vitashoka (Vitashoka) create in the past that he now suffers such retribution?' Upagupta (Upagupta) replied, 'In a past life, there was a hunter who killed many deer. In the great forest, there was a spring. At that time, this hunter set up nets, placing ropes by the water's edge, killing many deer. At that time, the Buddha had not yet appeared in the world. There was a Pratyekabuddha (Pratyekabuddha, a solitary Buddha) eating by the water. After eating, he washed and returned to sit under a tree. At that time, the deer smelled the fragrance of the Pratyekabuddha (Pratyekabuddha) and did not go to the water. At that time, the hunter sat and did not see the deer coming, so he followed their tracks to where the Pratyekabuddha (Pratyekabuddha) was, thinking, 'Because of this person, the deer are not coming.' He then killed the Pratyekabuddha (Pratyekabuddha) with a knife. The former hunter was Vitashoka (Vitashoka). Because he killed those deer, he now suffers from many illnesses. And because he killed the Pratyekabuddha (Pratyekabuddha), he was constantly in hell for countless years, suffering various torments, and in five hundred lifetimes, in the human realm, he was always killed by others in every life. This life is the final retribution. Although he attained the state of Arhat, he is still harmed by others. He left home in the Dharma of Kashyapa Buddha (Kashyapa Buddha), enjoyed giving alms, and often encouraged people to make offerings to the Sangha. There was a Buddha hair and nail stupa (Buddha hair and nail stupa), which he offered with incense, flowers, banners, canopies, and various musical instruments. Because of this karma.'
報生於大姓。十萬年中常修梵行。復發心願。以是業緣得阿羅漢(出阿育王經第三卷)。
祇陀太子舍五戒行十善請佛聞法得初道果三
祇陀太子白佛言。昔受五戒。酒戒難持畏脫得罪。今欲舍五戒受十善法。佛言。汝飲酒時有何惡耶。答曰。國中豪強時時相率。赍持酒食共相娛樂。以致歡樂自無餘惡。得酒念戒不行惡也。佛言。若人能如汝者終身飲酒有何惡哉。如是行者乃應生福無有罪也。夫人行善凡有二種。一者有漏。二者無漏。有漏善者受人天樂。無漏善者度生死苦。涅槃果報。若人飲酒不起惡業。善心因緣受善果報。汝持五戒有何失乎。舍衛城中有諸豪族剎利公王。因小爭競遂至大怨。各各結謀興兵相伐。兩家並是國中豪傑。皆復親戚非可執錄。紛紜鬥戰不從理諫。深為憂之。復自念言。昔先王大臣名提韋羅。恃其門宗富貴豪強。而見輕慢形調戲弄。當時忿恚實欲誅滅。以事啟父。父又不聽。懷毒抱恨非可如何。懊惱愁悴不能飲食。太后見我憂苦。種種諫曉心猶不息。因覓好酒勸我令飲。時啟母言。先祖相承事那羅延天。今若飲酒恐天必怒。諸婆羅門當見謫罰。母于夜靜時。密開宮門不令人知。逼迫再三俯仰從之。既飲酒已忘去愁恨。召集宮女作倡伎樂三七日中。從是得息。思惟是已。即敕忠臣
【現代漢語翻譯】 現代漢語譯本： 報生於大姓之家。在十萬年中，他經常修行梵行（指清凈的修行生活）。並且發起了宏大的誓願。因為這樣的業緣，他證得了阿羅漢果（指斷盡煩惱，不再輪迴的聖者）。（出自《阿育王經》第三卷）
祇陀（Jeta，人名）太子捨棄五戒，奉行十善，請佛陀開示佛法，證得初果（指須陀洹果，進入聖者之流）的故事。
祇陀太子對佛陀說：『過去我受持五戒（指不殺生、不偷盜、不邪淫、不妄語、不飲酒），其中酒戒最難持守，我害怕違犯戒律而獲罪。現在我想捨棄五戒，受持十善法（指不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）。』佛陀問：『你飲酒的時候有什麼惡行嗎？』祇陀太子回答說：『國內的豪強們經常互相邀約，帶著酒食共同娛樂，只是爲了尋歡作樂，並沒有其他惡行。飲酒時我心裡想著戒律，所以沒有做惡事。』佛陀說：『如果人們都能像你這樣，終身飲酒又有什麼罪過呢？像你這樣修行的人，應該得到福報，不會有罪過。人們行善，大致有兩種：一種是有漏善（指帶有煩惱的善行），一種是無漏善（指沒有煩惱的善行）。有漏善能使人享受人天福報，無漏善能使人脫離生死輪迴的痛苦，證得涅槃（指寂滅，解脫）的果報。如果人們飲酒而不造作惡業，憑藉善心因緣，就能獲得善的果報。你持守五戒又有什麼損失呢？』
舍衛城（Śrāvastī，古印度城市）中有很多豪門望族、剎帝利（Kshatriya，古印度第二等級，武士階層）公王，因為小小的爭端，最終釀成巨大的仇恨。他們各自結黨營私，興兵互相攻打。兩家都是國內的豪傑，而且都是親戚，難以逮捕懲處。他們紛爭不斷，互相爭鬥，不聽從勸諫。我對此深感憂慮。我回憶起過去的事情，以前先王的大臣名叫提韋羅（Devila），仗著他的門第高貴、富有豪強，輕慢戲弄我。當時我非常憤怒，真想殺了他。我把這件事告訴了父王，父王又不允許。我懷著怨恨，卻又無可奈何。我懊惱愁悶，吃不下飯。太后見我憂愁痛苦，用各種方法勸解我，我的心情仍然無法平息。於是她找來好酒勸我飲用。當時我對母親說：『先祖相傳侍奉那羅延天（Nārāyaṇa，印度教神祇），現在如果飲酒，恐怕天神會發怒，婆羅門（Brāhmana，古印度第一等級，祭司階層）也會因此責罰我。』母親在夜深人靜的時候，偷偷打開宮門，不讓別人知道，再三逼迫我，我才勉強答應。飲酒之後，我忘記了憂愁和怨恨，召集宮女，歌舞奏樂，連續了二十一天。從此我的憂愁才得以消解。』想到這裡，我立刻命令忠誠的臣子……
【English Translation】 English version: He was born into a great family. For ten million years, he constantly practiced Brahmacharya (referring to a pure and virtuous life). He also made great vows. Because of these karmic conditions, he attained Arhatship (referring to a saint who has extinguished all afflictions and is no longer subject to reincarnation). (From the Ashokavadana Sutra, Volume 3)
The story of Prince Jeta (Jeta, a personal name) abandoning the Five Precepts, practicing the Ten Virtues, requesting the Buddha to teach the Dharma, and attaining the first fruit (referring to Srotapanna, entering the stream of the saints).
Prince Jeta said to the Buddha: 'In the past, I observed the Five Precepts (referring to abstaining from killing, stealing, sexual misconduct, lying, and intoxicants), among which the precept against intoxicants was the most difficult to uphold. I was afraid of violating the precepts and incurring sin. Now I want to abandon the Five Precepts and observe the Ten Virtues (referring to abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views).' The Buddha asked: 'What evil deeds do you commit when you drink alcohol?' Prince Jeta replied: 'The powerful people in the country often invite each other, bringing food and drink to enjoy themselves together, just for pleasure, and there are no other evil deeds. When I drink alcohol, I keep the precepts in mind, so I do not commit evil deeds.' The Buddha said: 'If people can be like you, what sin is there in drinking alcohol throughout their lives? Those who practice like you should receive blessings and will not be guilty of any sin. People do good deeds in two main ways: one is with outflows (referring to virtuous actions accompanied by afflictions), and the other is without outflows (referring to virtuous actions without afflictions). Good deeds with outflows can enable people to enjoy human and heavenly blessings, while good deeds without outflows can enable people to escape the suffering of birth and death and attain the fruit of Nirvana (referring to extinction, liberation). If people drink alcohol without committing evil deeds, they can obtain good rewards by virtue of their good intentions. What loss is there in your upholding the Five Precepts?'
In Śrāvastī (Śrāvastī, an ancient Indian city), there were many noble families, Kshatriya (Kshatriya, the second class in ancient India, the warrior class) princes, who, because of small disputes, eventually led to great hatred. They each formed factions and launched troops to attack each other. Both families were heroes in the country and were also relatives, making it difficult to arrest and punish them. They were constantly in conflict, fighting each other, and not listening to advice. I am deeply worried about this. I recalled the past, when a minister of the former king named Devila (Devila), relying on his noble family, wealth, and power, slighted and ridiculed me. At that time, I was very angry and really wanted to kill him. I told my father about this, but my father did not allow it. I harbored resentment, but there was nothing I could do. I was annoyed and depressed and could not eat. When the Queen Mother saw my sorrow and pain, she tried to persuade me in various ways, but my mood still could not be calmed. So she found good wine and persuaded me to drink it. At that time, I said to my mother: 'Our ancestors have served Nārāyaṇa (Nārāyaṇa, a Hindu deity). Now, if I drink alcohol, I am afraid that the gods will be angry, and the Brahmins (Brāhmana, the first class in ancient India, the priestly class) will punish me for this.' The mother secretly opened the palace gate in the quiet of the night, without letting anyone know, and repeatedly forced me, and I reluctantly agreed. After drinking the wine, I forgot my worries and resentment, gathered the palace women, and sang and danced for twenty-one days. From then on, my worries were relieved.' Thinking of this, I immediately ordered the loyal ministers...
。令辦好酒及諸甘膳。召諸群臣集王殿上。忠臣辦琉璃碗。碗受三升。王先傾一碗。人辦一碗甘露妙藥。后論國事兼作眾妓。諸人得酒並聞音聲心中歡樂忘失仇恨沛然無憂。王復持碗白諸君曰。士夫修德歷世相承。遵奉聖教不應差違。諸君何為因於小事忿諍如之。若不忍者恐亡國祠。是故重諫幸自宜息。諸臣白王。敬奉重命不敢違也。因是和平酒之功也(出未曾有經下卷)。
鳩那羅失肉眼得慧眼四
阿育王夫人。名缽摩婆底(梁言芙蓉花)生一男兒。形色端正眼為第一。人見無不愛樂。內人白王。夫人生兒。王大歡喜。故名此兒為達磨(梁言法)婆陀那(梁言增長)即抱此兒示阿育王。時王見已歡喜說偈。
我兒目端嚴 為功德所造 光明甚輝耀 如優波羅花 以此功德眼 莊嚴於一面 其面目端正 譬如秋滿月
鳩那羅長大為其納妃。妃名于遮那(梁言金)摩羅(梁言鬘花)時阿育王。將鳩那羅往至雞寺。寺有上座六通羅漢。名耶舍。是時耶舍見鳩那羅。未經幾時應當失眼。即白王言。故不令鳩那羅作其自業。時阿育王語鳩那羅。大德念汝所作。汝當隨之。時鳩那羅禮耶舍足。說言。大德教我所作。耶舍答言。眼非是常汝當思惟。即說偈言。
汝鳩那羅 常思惟眼
【現代漢語翻譯】 現代漢語譯本：
於是（國王）命令準備好酒和各種美味的食物，召集所有大臣到王宮大殿上。一位忠臣獻上琉璃碗，碗能裝三升。國王先倒了一碗，每人也獻上一碗甘露妙藥。之後討論國家大事，並安排歌舞表演。眾人喝著酒，聽著音樂，心中歡樂，忘記了仇恨，頓時無憂無慮。國王再次舉起碗，對各位大臣說：『各位士大夫修養德行，世代相傳，應當遵循聖人的教誨，不應有所偏差違背。各位為何因為小事而如此忿怒爭執呢？如果不能忍讓，恐怕會亡國喪祀。因此我再次懇切勸諫，希望各位能夠平息怒火。』大臣們回答國王：『我們恭敬地聽從您的命令，不敢違背。』 這都是和平酒的功勞（出自《未曾有經》下卷）。 鳩那羅失去肉眼獲得慧眼 阿育王（Asoka）的夫人，名叫缽摩婆底（Patmavati，梁朝時譯為芙蓉花），生了一個男孩。這孩子容貌端正，眼睛尤其出色。人們見了沒有不喜愛他的。宮人稟告國王說：『夫人產下了一位王子。』國王非常高興。因此給這個孩子取名為達磨（Dharma，梁朝時譯為法）婆陀那（Vardhana，梁朝時譯為增長），並抱著這個孩子給阿育王看。當時阿育王見了，歡喜地說了偈語： 『我的孩子眼睛端正莊嚴，是功德所造就的。 光明非常輝耀，如同優波羅花（Utpala）。 用這功德之眼，莊嚴於一面， 他的面容端正，譬如秋天的滿月。』 鳩那羅（Kunala）長大后，為他娶了妃子。妃子名叫于遮那（Kanchana，梁朝時譯為金）摩羅（Mala，梁朝時譯為鬘花）。當時阿育王帶著鳩那羅前往雞寺。寺里有一位具有六神通的阿羅漢上座，名叫耶舍（Yasa）。當時耶舍見到鳩那羅，知道他不久之後將會失去眼睛，就對國王說：『不要讓鳩那羅承受他自己所造的業。』當時阿育王對鳩那羅說：『大德知道你所造的業，你應該隨順它。』當時鳩那羅禮拜耶舍的腳，說道：『大德請教導我應該怎麼做。』耶舍回答說：『眼睛不是永恒不變的，你應該思惟這一點。』 於是說了偈語： 『你，鳩那羅，應當常常思惟眼睛。』
【English Translation】 English version:
Thereupon, (the king) ordered the preparation of fine wine and various delicious foods, and summoned all the ministers to gather in the royal palace hall. A loyal minister presented a crystal bowl, which could hold three 'sheng' (升, a unit of volume). The king first poured a bowl, and each person also presented a bowl of sweet dew elixir. Afterwards, they discussed state affairs and arranged singing and dancing performances. The people drank wine and listened to music, their hearts filled with joy, forgetting their hatred, and suddenly free from worries. The king raised the bowl again and said to the ministers: 'Gentlemen, cultivating virtue has been passed down through generations. You should follow the teachings of the saints and not deviate from them. Why are you so angry and arguing over trivial matters? If you cannot be tolerant, I fear that the country will be destroyed and the ancestral shrines lost. Therefore, I earnestly advise you again, hoping that you can quell your anger.' The ministers replied to the king: 'We respectfully obey your command and dare not disobey.' This is all thanks to the merit of the peace wine (from the lower scroll of the 'Rare Sutra' (未曾有經)). Kunala Loses His Physical Eyes and Gains Wisdom Eyes Asoka's (阿育王) wife, named Patmavati (缽摩婆底, translated as Hibiscus Flower in the Liang Dynasty), gave birth to a son. The child's appearance was dignified, and his eyes were especially outstanding. Everyone who saw him loved him. A palace attendant reported to the king: 'The queen has given birth to a prince.' The king was very happy. Therefore, he named the child Dharma (達磨, translated as Law in the Liang Dynasty) Vardhana (婆陀那, translated as Increase in the Liang Dynasty), and held the child to show Asoka. At that time, Asoka saw him and happily spoke a verse: 'My child's eyes are dignified and solemn, created by merit. The light is very radiant, like an Utpala flower (優波羅花). With these eyes of merit, adorning one side, His face is dignified, like the full moon in autumn.' When Kunala (鳩那羅) grew up, a wife was married for him. The wife was named Kanchana (于遮那, translated as Gold in the Liang Dynasty) Mala (摩羅, translated as Garland Flower in the Liang Dynasty). At that time, Asoka took Kunala to the Chicken Temple. In the temple, there was a senior Arhat with six supernatural powers, named Yasa (耶舍). At that time, Yasa saw Kunala and knew that he would soon lose his eyes, so he said to the king: 'Do not let Kunala bear the karma he has created himself.' At that time, Asoka said to Kunala: 'The Great Virtue knows the karma you have created, you should follow it.' At that time, Kunala bowed at Yasa's feet and said: 'Great Virtue, please teach me what I should do.' Yasa replied: 'Eyes are not eternal, you should contemplate this.' Then he spoke a verse: 'You, Kunala, should always contemplate the eyes.'
無常病苦 眾苦所集 凡夫顛倒 由之起過
時鳩那羅于宮中靜處獨坐思惟。眼等諸入為苦無常。時阿育王第一夫人。名微沙落起多。往鳩那羅處見其獨坐。觀其眼故而起欲心。以手抱之。而說偈言。
以大力愛火 今來燒我心 譬如火燒薪 汝當遂我意
鳩那羅掩耳。說偈。
今為我母 此非法愛 應當舍離 開惡道門
母心瞋忿。復說偈言。
愛心往汝處 而汝無愛心 汝心既有惡 不久須臾滅
鳩那羅言。
我今寧當死 不起不凈心 若生噁心者 失人天善法 善法既不全 依何而得生
微沙落起多。恒伺其過而欲殺之。于北有國。名德叉尸羅。違逆于王。阿育王命鳩那羅。汝往彼國。答王言爾。
王心念。故倍加莊嚴嚴治道路。老病死等悉令不見。時王與鳩那羅同載一車送之。近路將欲分別。手抱兒頸。見鳩那羅眼。啼泣而言。
若有人見 鳩那羅眼 心歡喜故 有病皆除
相師見王。唯觀兒眼不緣餘事。即說偈言。
王子眼清凈 王視心歡喜 國土諸人民 見者如天樂 若失此眼時 一切當苦惱
乃至鳩那羅。次第行至德叉尸羅國。彼國人聞出半由旬嚴治諸道。處處置
水以待來眾。時諸人民即便說偈。
德叉尸羅人 執寶罌盛水 及諸供養具 迎鳩那羅王
時王至已。人民合掌而作是言。我等迎王。不為斗諍亦不與彼。大王相嫌。但王所遣大臣在我國者。為治無道。愿欲廢之。是時人民。以諸供具供養鳩那羅王迎至國中。時阿育王身遇重病。糞從口出諸不凈汁從毛孔出。一切良醫所不能愈。王即語諸臣。召鳩那羅還。我當灌頂授以王位。我於今者不貪身命。時微沙落起多白王。我能令王病得除愈。王受其語斷諸醫師。微沙落起多語諸醫師。外聞男女病如王者可將其入。時阿毗羅國有一人病如王不異。時病人婦為覓醫師。醫師答言。將來我欲見之。當爲處藥。婦送與醫。醫送與王夫人。時王夫人將此病者置無人處。令破其腹出生熟二藏。有一大蟲。蟲若上行糞從口出。蟲若下行便從下出。若左右行從毛孔出。時王夫人以摩梨遮以置蟲邊。而蟲不死。復以蓽缽以置蟲邊。蟲亦不死。復以乾薑以置蟲邊。蟲亦不死。乃至以大蒜置於蟲邊。蟲即便死。時王夫人以此事具以白王。王於今者應當食蒜。病即除愈。王答言。我是剎利不得食蒜。夫人復言。為身命故作藥意食之。王遂便食蟲死病除。便利如本。王凈洗浴語夫人言。汝於今者當何所求隨意與之。夫人白王。愿王七日
【現代漢語翻譯】 現代漢語譯本： （人民）用水來等待未來的大眾。當時，人們就說了偈語：
『德叉尸羅（Taxila）的人民，拿著裝滿寶物的水罐，以及各種供養品，來迎接鳩那羅（Kunala）王。』
當時，鳩那羅王到達后，人民合掌說道：『我們迎接大王，不是爲了爭鬥，也不與大王您為敵。只是大王您派遣到我國的大臣，治理無道，希望能夠廢黜他。』當時，人民用各種供養品供養鳩那羅王，迎接他進入國都。當時，阿育王（Ashoka）身患重病，糞便從口中流出，各種不乾淨的汁液從毛孔中滲出，所有的名醫都無法治癒。阿育王就對大臣們說：『召回鳩那羅，我將為他灌頂，授予他王位。我現在不貪戀自己的性命。』當時，微沙落起多（Vishalokita）對阿育王說：『我能讓大王的病痊癒。』阿育王聽了他的話，辭退了所有的醫師。微沙落起多告訴那些醫師：『聽說有男女的病癥與大王相似，可以帶他們進來。』當時，阿毗羅國（Abhira）有一個人的病癥與阿育王一模一樣。當時，病人的妻子爲了尋找醫師，醫師回答說：『將來我想要見他，會為他開藥。』妻子將病人送給醫師，醫師又將病人送給王后。當時，王后將這個病人安置在無人的地方，剖開他的腹部，取出生的和熟的兩個內臟。有一條大蟲，蟲如果向上爬，糞便就從口中流出；蟲如果向下爬，糞便就從下身流出；如果左右爬行，就從毛孔中流出。當時，王后用摩梨遮（Maricha，胡椒）放在蟲的旁邊，蟲沒有死；又用蓽缽（Pippali，蓽撥）放在蟲的旁邊，蟲也沒有死；又用乾薑放在蟲的旁邊，蟲也沒有死；乃至用大蒜放在蟲的旁邊，蟲立刻就死了。當時，王后將這件事全部告訴了阿育王。『大王現在應該吃大蒜，病就會痊癒。』阿育王回答說：『我是剎帝利（Kshatriya），不能吃大蒜。』王后又說：『爲了保全性命，就當做是藥來吃吧。』阿育王於是就吃了大蒜，蟲死了，病也痊癒了，大小便也恢復了正常。阿育王洗浴乾淨后，對王后說：『你現在想要什麼，隨意給你。』王后對阿育王說：『希望大王七天』
【English Translation】 English version: The people used water to await the coming multitude. At that time, the people spoke this verse:
'The people of Taxila (德叉尸羅, a city in ancient India), holding jeweled pitchers filled with water, along with various offerings, welcome King Kunala (鳩那羅王, a king's name).'
When the king arrived, the people joined their palms and said, 'We welcome the king, not for fighting or contention, nor do we have any quarrel with you, Great King. It is just that the minister you sent to our country governs without righteousness, and we wish to depose him.' At that time, the people offered various offerings to King Kunala, welcoming him into the capital. At that time, King Ashoka (阿育王, a famous Indian emperor) was seriously ill, with excrement flowing from his mouth and various impure fluids seeping from his pores. All the good doctors were unable to cure him. The king then said to his ministers, 'Summon Kunala back. I will perform the coronation for him and bestow the throne upon him. I do not covet my life now.' At that time, Vishalokita (微沙落起多, a person's name) said to the king, 'I can cure your illness.' The king accepted his words and dismissed all the physicians. Vishalokita told the physicians, 'If you hear of any men or women with illnesses similar to the king's, you may bring them in.' At that time, in the country of Abhira (阿毗羅國, a country's name), there was a person whose illness was exactly like the king's. At that time, the sick person's wife sought a physician. The physician replied, 'In the future, I wish to see him and prescribe medicine for him.' The wife sent the sick person to the physician, and the physician sent the sick person to the queen. At that time, the queen placed this sick person in a deserted place, cut open his abdomen, and took out the raw and cooked internal organs. There was a large worm. If the worm crawled upward, excrement would flow from the mouth; if the worm crawled downward, excrement would flow from the lower body; if it crawled left and right, it would flow from the pores. At that time, the queen placed Maricha (摩梨遮, pepper) next to the worm, but the worm did not die. She then placed Pippali (蓽缽, long pepper) next to the worm, but the worm did not die. She then placed dried ginger next to the worm, but the worm did not die. Finally, she placed garlic next to the worm, and the worm died immediately. At that time, the queen told King Ashoka everything. 'Your Majesty should eat garlic now, and the illness will be cured.' King Ashoka replied, 'I am a Kshatriya (剎帝利, a warrior caste), and I cannot eat garlic.' The queen then said, 'For the sake of your life, eat it as medicine.' King Ashoka then ate the garlic, the worm died, and the illness was cured. His bowel movements returned to normal. After King Ashoka bathed, he said to the queen, 'What do you desire now? I will give it to you as you wish.' The queen said to King Ashoka, 'I wish for seven days'
聽我為王。王語夫人若汝為王必當殺我。夫人又言。過七日已我當還王。時王許之。夫人假作王。書與德叉尸羅人。令取鳩那羅眼作書已竟。須齒印印之。王眠。夫人慾印書便近王邊。王即驚覺。夫人白王。何故驚。王曰。我夢鷲鳥欲取鳩那羅眼。夫人答言。鳩那羅子今甚安隱。第二更夢。王復驚起我今更夢。夫人問言。夢復云何。王答言。我見鳩那羅頭鬚髮爪悉皆長利。而不能言。夫人答言。其今安隱愿勿憂之。王復眠。夫人以大王齒竊印之。遣使送與德叉尸羅人。王又夢自齒悉皆墮落。至明清旦澡洗已畢。召相師以夢告之。相師答言。若人有此夢者。兒當失眼。不異失兒。時王聞。即便起立合掌。向西方神而咒愿言。
今一心歸佛 清凈法及僧 世間諸仙人 於世為最勝 一切諸聖眾 皆護鳩那羅
使者執書至德叉尸羅國。時彼人民見此書至。念鳩那羅故共隱此書而不與之。彼諸人民復更思惟。阿育大王甚自可畏心不敬信。于其自兒尚欲取眼。況於我等而不起惡。以書與鳩那羅。鳩那羅得書已。語諸人言。若能取我眼者今隨汝意。時人即喚旃陀羅。汝當挑取鳩那羅眼。旃陀羅合掌說言。我今不能答。
若人于滿月 能除其光明 是人當能除 汝面明月眼
是時鳩那羅。即脫
【現代漢語翻譯】 現代漢語譯本 聽我說，國王的妃子對國王說，『如果鳩那羅（Kunala，人名，阿育王的兒子）成為國王，他一定會殺了我。』妃子又說，『過了七天，我應當回到國王身邊。』當時國王答應了她。妃子假扮成國王，寫信給德叉尸羅（Taxila，古印度城市）的人，命令他們挖取鳩那羅的眼睛。書信寫完后，需要用國王的牙齒印章蓋章。國王睡著了，妃子想要蓋章，便靠近國王。國王立刻驚醒。妃子問國王，『為什麼驚醒？』國王說，『我夢見鷲鳥想要挖取鳩那羅的眼睛。』妃子回答說，『鳩那羅現在很安全，』第二次國王又做夢，再次驚醒，說『我現在又做夢了。』妃子問，『夢見了什麼？』國王回答說，『我看見鳩那羅的頭髮、鬍鬚、指甲都長長了，卻不能說話。』妃子回答說，『他現在很安全，希望您不要擔心。』國王再次睡著。妃子用國王的牙齒印章偷偷地蓋了章，派使者送給德叉尸羅的人。國王又夢見自己的牙齒全部掉落。到了第二天清晨，洗漱完畢后，召見相師，把夢告訴了他。相師回答說，『如果有人做這樣的夢，他的兒子將會失去眼睛，和失去兒子沒什麼區別。』當時國王聽了，立刻站起來，合掌面向西方神靈，祈禱說： 『現在一心皈依佛陀（Buddha），清凈的佛法（Dharma）和僧侶（Sangha），世間的各位仙人（Rishi），在世間最為殊勝，一切聖眾（Arya-Sangha），都請保護鳩那羅。』 使者拿著書信到達德叉尸羅國。當時那裡的人民看到這封信，因為憐憫鳩那羅，便一起藏起這封信，不給他看。那些人民又進一步思考，阿育王（Ashoka，人名，孔雀王朝的國王）非常可怕，內心不值得敬信，對於自己的兒子尚且想要挖取眼睛，更何況是對我們，一定會做出惡事。於是把信給了鳩那羅。鳩那羅得到信后，對眾人說，『如果有人能挖取我的眼睛，現在就隨你們的意願。』當時人們就叫來旃陀羅（Chandala，印度種姓制度中的賤民），說『你應當挖取鳩那羅的眼睛。』旃陀羅合掌說，『我現在不能答應。』 『如果有人能在滿月時，除去它的光明，這個人才能除去你面如明月的眼睛。』 這時鳩那羅，就脫下...
【English Translation】 English version Listen to me, the king's consort said to the king, 'If Kunala (Kunala, a proper noun, son of King Ashoka) becomes king, he will surely kill me.' The consort also said, 'After seven days, I shall return to the king.' At that time, the king agreed to her. The consort, pretending to be the king, wrote a letter to the people of Taxila (Taxila, an ancient Indian city), ordering them to take out Kunala's eyes. After the letter was written, it needed to be sealed with the king's tooth imprint. The king fell asleep, and the consort, wanting to seal the letter, approached the king. The king immediately woke up. The consort asked the king, 'Why did you wake up?' The king said, 'I dreamed that a vulture wanted to take out Kunala's eyes.' The consort replied, 'Kunala is very safe now.' The second time, the king dreamed again and woke up again, saying, 'I am dreaming again now.' The consort asked, 'What did you dream?' The king replied, 'I saw that Kunala's hair, beard, and nails had all grown long and sharp, but he could not speak.' The consort replied, 'He is safe now, I hope you will not worry.' The king fell asleep again. The consort secretly sealed the letter with the king's tooth imprint and sent a messenger to the people of Taxila. The king dreamed again that all his teeth had fallen out. The next morning, after washing up, he summoned a fortune teller and told him about the dream. The fortune teller replied, 'If someone has such a dream, his son will lose his eyes, which is no different from losing his son.' At that time, the king heard this and immediately stood up, put his palms together, and faced the western gods, praying: 'Now, with one heart, I take refuge in the Buddha (Buddha), the pure Dharma (Dharma), and the Sangha (Sangha). All the immortals (Rishi) in the world are the most supreme in the world. May all the holy assembly (Arya-Sangha) protect Kunala.' The messenger arrived in the country of Taxila with the letter. When the people there saw this letter, out of compassion for Kunala, they hid the letter together and did not show it to him. Those people further thought, King Ashoka (Ashoka, a proper noun, king of the Maurya Dynasty) is very frightening, and his heart is not worthy of respect and trust. He even wants to take out the eyes of his own son, let alone treat us, he will surely do evil. So they gave the letter to Kunala. After Kunala received the letter, he said to the people, 'If anyone can take out my eyes, now do as you wish.' At that time, the people called Chandala (Chandala, a member of the lowest caste in the Indian caste system), saying, 'You should take out Kunala's eyes.' Chandala put his palms together and said, 'I cannot agree now.' 'If someone can remove the light from the full moon, that person can remove the moon-like eyes from your face.' At this time, Kunala took off...
寶冠語旃陀羅言。汝挑我眼我當與汝。復有一人形貌可憎。十八種丑。語鳩那羅言。我能挑眼。時鳩那羅尋憶大德耶舍所說。便說偈言。
念善知識 是真實說 思惟此義 知眼無常 我善知識 能饒益者 是人已說 眼苦因緣 我常思念 一切無常 是師之教 深自憶持 我不畏苦 見法不住 常依王教 汝取我眼
語醜人言。汝當取我一眼置我手中我。欲觀之時。此醜人慾取其眼無。數諸人相與瞋罵而。說偈言。
眼清凈無垢 如月在空中 汝今挑此眼 如拔池蓮華
是無數人悲號啼哭。是時醜人即出其眼置鳩那羅手中。時鳩那羅以手受之向眼說偈。
汝于本時 能見諸色 而於今者 何故不見 本令見者 生於愛心 今觀不實 但為虛誑 譬如水沫 空無有實 汝無有力 無有自在 若人見此 則不受苦
思惟諸法悉皆無常。得須陀洹果。又語醜人。所餘一眼隨汝取之。時彼醜人復更挑之。置鳩那羅手中。既失肉眼而得慧眼。復說偈言。
我於今者 舍此肉眠 慧眼難得 我今已得 王今舍我 我非王子 我今得法 為法王子 從今自在 離苦宮殿 復登自在 法王宮殿
【現代漢語翻譯】 現代漢語譯本 寶冠語旃陀羅（Chandala，賤民）說：『你挖我的眼睛，我就給你。』又有一個人形貌醜陋可憎，有十八種醜態。他對鳩那羅（Kunala）說：『我能挖你的眼睛。』當時鳩那羅立刻憶起大德耶舍（Yasa）所說的話，便說了偈語： 『憶念善知識，是真實之語，深思此義。 知曉眼是無常的，我的善知識，能饒益我的人。 這個人已經說過，眼睛是痛苦的因緣，我常常思念。 一切都是無常的，這是老師的教誨，我深深地記在心裡。 我不畏懼痛苦，見到諸法不住，常常依從國王的教導。 你取走我的眼睛吧。』 他對醜陋的人說：『你應當取走我的一隻眼睛，放在我的手中，我想看一看。』這個醜陋的人想要取他的眼睛。無數的人互相嗔罵，並說了偈語： 『眼睛清凈無垢，如同月亮在空中。 你現在挖這眼睛，如同拔起池中的蓮花。』 無數的人悲號啼哭。這時，醜陋的人就挖出了他的眼睛，放在鳩那羅的手中。當時鳩那羅用手接過眼睛，對著眼睛說了偈語： 『你原本的時候，能夠看見各種顏色，而現在。 為什麼看不見了呢？原本令你看見的人，生起了愛心。 現在看來是不真實的，只是虛假的，譬如水泡。 空無所有，你沒有力量，沒有自在。 如果有人見到這些，就不會受苦。』 思惟諸法都是無常的，證得了須陀洹果（Srotapanna，入流果）。又對醜陋的人說：『剩下的那一隻眼睛，隨你取走吧。』當時那個醜陋的人又挖出了他的眼睛，放在鳩那羅的手中。他失去了肉眼，卻得到了慧眼。又說了偈語： 『我現在，捨棄這肉體的睡眠，慧眼難以得到。 我現在已經得到，國王現在捨棄我，我不是王子了。 我現在得到了法，成為法王子，從今以後自在。 離開痛苦的宮殿，再次登上自在的，法王宮殿。』
【English Translation】 English version Bao Guan (Treasure Crown) spoke to the Chandala (Chandala, outcast): 'If you pluck out my eyes, I will give them to you.' There was also a person with a repulsive appearance, possessing eighteen kinds of ugliness. He said to Kunala (Kunala): 'I can pluck out your eyes.' At that time, Kunala immediately recalled the words of the great virtuous Yasa (Yasa), and spoke the following verse: 'Remembering the good teacher, these are truthful words, deeply contemplate this meaning. Knowing that the eyes are impermanent, my good teacher, the one who can benefit me. This person has already said that the eyes are the cause of suffering, I constantly remember. Everything is impermanent, this is the teacher's teaching, I deeply hold it in my heart. I am not afraid of suffering, seeing that all dharmas are not abiding, I always follow the king's teachings. Take my eyes.' He said to the ugly person: 'You should take one of my eyes and place it in my hand, I want to see it.' This ugly person wanted to take his eye. Countless people cursed each other and spoke the following verse: 'The eyes are pure and without blemish, like the moon in the sky. Now you pluck out this eye, like pulling out a lotus flower from a pond.' Countless people wailed and cried. At this time, the ugly person plucked out his eye and placed it in Kunala's hand. At that time, Kunala received the eye with his hand and spoke the following verse to the eye: 'In the past, you were able to see all kinds of colors, but now. Why can't you see? The one who originally allowed you to see, gave rise to loving-kindness. Now it seems unreal, just false, like a water bubble. Empty and without substance, you have no power, no freedom. If someone sees this, they will not suffer.' Contemplating that all dharmas are impermanent, he attained the Srotapanna (Srotapanna, stream-enterer) fruit. He then said to the ugly person: 'Take the remaining eye as you wish.' At that time, that ugly person plucked out his other eye and placed it in Kunala's hand. He lost his physical eyes but gained wisdom eyes. He then spoke the following verse: 'Now, I abandon this physical sleep, the wisdom eye is difficult to obtain. Now I have obtained it, the king now abandons me, I am no longer a prince. Now I have obtained the Dharma, becoming a Dharma prince, from now on I am free. Leaving the palace of suffering, ascending again to the free, palace of the Dharma King.'
鳩那羅知其取眼是微沙落起多。而說偈言。
愿王夫人 長壽富樂 壽終常存 無有盡滅 由其方便 我得所作
鳩那羅婦聞夫失眼。見便悶絕水灑乃醒。啼泣說偈。
眼光明可愛 昔見生歡喜 今見其離身 心生大煩惱
鳩那羅語其婦言。汝勿啼泣。我自起業自受此報。復說偈言。
一切世間 以業受身 眾苦為身 汝應當知 一切和合 無不別離 當知此事 不應啼泣
鳩那羅共其婦。從德叉尸羅國還阿育王所。二人生來未曾履地。其身軟弱不堪作業。鳩那羅善於鼓琴。復能歌吹。隨其本路乞食濟命。漸漸遊行至於本國。欲入宮門。時守門人。不聽其前。既不得前而復還。出住車馬廄。於後夜中鼓琴而歌。歌曰。我眼已失。四諦已見。復說偈言。
若人有智慧 得見十二入 以此智慧燈 得解生死苦 若欲求勝樂 應當思念此
王聞歌聲。心大歡喜。即說偈言。
今此說偈 及聞鼓琴 似是我子 鳩那羅聲 若是其至 何不見我
王命一人聽聞。似鳩那羅聲。清妙哀好令我心亂。如象失子回遑不安。汝可往看。是可將來。使人見無二眼。面板曝露不復可識。還白大王。是孤獨盲人共其婦俱住車馬廄。時
【現代漢語翻譯】 現代漢語譯本 鳩那羅知道取他眼睛的是微沙落起多（Visharochika）。於是說了偈語： 『愿王夫人，長壽富樂，壽終常存，無有盡滅，由其方便，我得所作。』 鳩那羅的妻子聽到丈夫失去眼睛，當即昏厥過去，用水潑灑才醒來。她啼哭著說了偈語： 『眼光明可愛，昔見生歡喜，今見其離身，心生大煩惱。』 鳩那羅對他的妻子說：『你不要啼哭。我這是自己造業自己承受這樣的報應。』又說了偈語： 『一切世間，以業受身，眾苦為身，汝應當知，一切和合，無不別離，當知此事，不應啼泣。』 鳩那羅和他的妻子，從德叉尸羅國（Takshashila）返回阿育王（Ashoka）的住所。他們二人自出生以來從未在地上行走，身體軟弱無法從事勞作。鳩那羅擅長彈奏琴，又會唱歌吹奏。他們沿著原來的道路乞討食物維持生命，漸漸地到達了本國。想要進入宮門時，守門人不讓他們進去。既然不能進去，就又返回，住在車馬廄里。在後半夜，他彈琴唱歌。唱道：『我的眼睛已經失去了，四諦（Four Noble Truths）我已經見到了。』又說了偈語： 『若人有智慧，得見十二入（Twelve Entrances），以此智慧燈，得解生死苦，若欲求勝樂，應當思念此。』 國王聽到歌聲，心中非常歡喜，於是說了偈語： 『現在這說偈語，以及聽到的琴聲，好像是我的兒子鳩那羅的聲音。如果是他到了，為什麼不來見我？』 國王命令一個人去聽，聲音確實像是鳩那羅的，清澈美妙又哀傷，使我心煩意亂，就像大象失去了孩子一樣迴旋不定，坐立不安。你可前去看看，如果是他，就帶他來。使者見到的是一個沒有雙眼，面板暴露在外，已經無法辨認的人。回來稟告大王說：『是一個孤獨的盲人，和他的妻子一起住在車馬廄里。』
【English Translation】 English version Kunalā knew that it was Visharochika who had taken his eyes. Then he spoke a verse: 'May the Queen Mother live long, be wealthy and happy, and always exist after her life ends, without extinction. Through her means, I have obtained what I have done.' Kunalā's wife heard that her husband had lost his eyes and immediately fainted. She was revived with water. Crying, she spoke a verse: 'The light of the eyes was lovely, seeing it in the past brought joy. Now seeing it separated from his body, my heart feels great distress.' Kunalā said to his wife, 'Do not weep. I myself created the karma and I myself receive this retribution.' He then spoke a verse: 'All in the world, receive bodies through karma, the body is full of suffering. You should know that all that comes together, will inevitably separate. Knowing this, you should not weep.' Kunalā and his wife returned from Takshashila to where King Ashoka was. Since birth, neither of them had ever walked on the ground, and their bodies were weak and unable to work. Kunalā was skilled at playing the lute and could also sing and play the flute. They begged for food along their original route to sustain their lives, gradually reaching their own country. When they wanted to enter the palace gate, the gatekeepers did not allow them to enter. Since they could not enter, they returned and stayed in the stables. In the middle of the night, he played the lute and sang. He sang, 'My eyes are lost, the Four Noble Truths I have seen.' He then spoke a verse: 'If a person has wisdom, they can see the Twelve Entrances, with this lamp of wisdom, they can be freed from the suffering of birth and death. If you want to seek supreme joy, you should contemplate this.' The king heard the singing and was very happy. He then spoke a verse: 'This verse being spoken now, and the lute music being heard, sounds like my son Kunalā's voice. If it is him who has arrived, why does he not come to see me?' The king ordered a man to listen. The voice did indeed sound like Kunalā's, clear, beautiful, and sorrowful, disturbing my heart, like an elephant who has lost its child, pacing back and forth, restless. You should go and see, and if it is him, bring him here. The messenger saw a man without eyes, his skin exposed, no longer recognizable. He returned and reported to the king, 'It is a lonely blind man, living with his wife in the stables.'
王聞之煩惱思惟。而說偈言。
如昔所夢見 鳩那羅失眼 今此盲人者 鳩那羅不疑 汝可更至彼 但將此人來 以思惟子故 其心不安隱
使人受教更至其所。語鳩那羅言。汝是誰兒何所名姓。鳩那羅復以偈言。
父名阿輸柯 增長姓孔雀 一切諸大地 悉為其所領 我是彼王子 名為鳩那羅 姓日法王佛 今為法王子
使人將鳩那羅及其婦至宮中。時王見鳩那羅。風日曝露以草弊帛雜為衣裳。形容改異不復可識。時王心疑而語之言。汝是鳩那羅不。答言是。王悶絕墮地。傍人見王。而說偈言。
王見鳩那羅 有面而無眼 苦惱自燒心 從床墮于地
傍人灑王乃得醒寤。還至坐處。抱鳩那羅置其膝上。復抱其頸啼哭落淚。手拂頭面憶其昔容。而說偈言。
汝端嚴眼 今何所在 失眼因緣 汝今當說 汝今無眼 如空無月 形容改異 誰之所作 汝昔容貌 猶如仙人 誰無慈悲 壞汝眼目 汝於世間 誰為怨仇 我苦惱根 由之而起 汝身妙色 誰之所壞 懊惱心火 今燒我身 譬如礔礰 摧折樹木 懊惱之雷 以破我心 如此因緣 汝今速說
時鳩那羅。以偈答言。
王不
【現代漢語翻譯】 現代漢語譯本 王聽到這些話，心中煩惱，思索著，於是用偈語說道： 『就像過去夢中所見，鳩那羅（Kunala，人名，阿育王的兒子）失去了眼睛，現在這個盲人，無疑就是鳩那羅。你再去到他那裡，只要把他帶來，因為思念兒子的緣故，我的心無法安定。』 使者奉命再次來到鳩那羅那裡，問他說：『你是誰的兒子？叫什麼名字？』鳩那羅也用偈語回答說： 『我的父親名叫阿輸柯（Ashoka，人名，即阿育王），姓氏是孔雀（Maurya），一切大地，都由他所統治。我是他的王子，名字叫鳩那羅。姓氏是日法王佛（Sun Dharma King Buddha），現在是法王子。』 使者將鳩那羅和他的妻子帶到宮中。當時，國王看到鳩那羅，風吹日曬，穿著粗糙的草衣和破舊的布衣，容貌改變，已經無法辨認。國王心中疑惑，問他說：『你是鳩那羅嗎？』鳩那羅回答說是。國王聽后，昏厥倒地。旁邊的人看到國王這樣，用偈語說道： 『國王看到鳩那羅，有面容卻沒有眼睛，痛苦煩惱燃燒內心，從床上跌落到地上。』 旁邊的人給國王灑水，國王才甦醒過來，回到座位上。他抱著鳩那羅放在膝上，又抱著他的脖子，啼哭落淚，用手撫摸他的頭和臉，回憶他以前的容貌，於是用偈語說道： 『你端正美好的眼睛，現在在哪裡呢？失去眼睛的因緣，你現在應當告訴我。你現在沒有眼睛，就像天空沒有月亮一樣。容貌改變，是誰做的？你以前的容貌，就像仙人一樣。是誰沒有慈悲心，毀壞了你的眼睛？你在世間，和誰結下了怨仇？我是痛苦煩惱的根源，因為你而生起。你身上美妙的顏色，是誰毀壞的？懊惱的火焰，現在燃燒我的身體，就像霹靂一樣，摧折樹木。懊惱的雷霆，擊破我的心。這些因緣，你現在快點告訴我！』 當時，鳩那羅用偈語回答說： 『大王不要…』
【English Translation】 English version King heard these words, his mind troubled and contemplating, then spoke in verse: 'Just like I saw in a dream long ago, Kunala (Kunala, a person's name, Ashoka's son) lost his eyes, this blind man now, undoubtedly is Kunala. You go to him again, just bring him here, because of missing my son, my heart cannot be at peace.' The messenger, following the order, went to Kunala again, and asked him, 'Whose son are you? What is your name?' Kunala also replied in verse: 'My father's name is Ashoka (Ashoka, a person's name, i.e., King Ashoka), the family name is Maurya, all the lands are ruled by him. I am his prince, my name is Kunala. The family name is Sun Dharma King Buddha, now I am the Dharma Prince.' The messenger brought Kunala and his wife to the palace. At that time, the king saw Kunala, weathered by wind and sun, wearing rough grass clothes and tattered cloth, his appearance changed, and he could no longer be recognized. The king was doubtful in his heart, and asked him, 'Are you Kunala?' Kunala replied yes. After hearing this, the king fainted and fell to the ground. The people beside him, seeing the king like this, spoke in verse: 'The king saw Kunala, with a face but without eyes, the pain and affliction burned his heart, he fell from the bed to the ground.' The people beside him sprinkled water on the king, and he woke up, returning to his seat. He held Kunala on his lap, then hugged his neck, weeping and shedding tears, stroking his head and face, recalling his former appearance, and then spoke in verse: 'Your upright and beautiful eyes, where are they now? The cause of losing your eyes, you should tell me now. You have no eyes now, like the sky without the moon. Your appearance has changed, who did this? Your former appearance, was like an immortal. Who had no compassion, and destroyed your eyes? In this world, with whom did you form an enmity? I am the root of pain and affliction, arising because of you. The wonderful color of your body, who destroyed it? The fire of vexation, now burns my body, like a thunderbolt, breaking trees. The thunder of vexation, breaks my heart. These causes, you should tell me quickly now!' At that time, Kunala replied in verse: 'Great King, do not...'
聞佛言 果報不可說 乃至辟支佛 亦所不能免 一切諸凡夫 悉由業所造 善惡之業緣 時至必應受 一切諸眾生 自作自受報 我知此緣故 不說壞眼人 此苦我自作 無有他作者 如此眼因緣 不由於人作 一切眾生苦 皆亦復如是 悉由業所生 王當知此事
王復說偈。
汝但說其人 我不生瞋心 汝若不說者 我心亂不安
時王知是微沙落起多所作。喚微沙落起多。而說偈言。
汝今為大惡 云何不陷地 今汝不為法 於我為大過 汝今既為惡 從今舍于汝 由如行善人 舍不如法利
王瞋火燒。心見微沙落起。多復說偈言。
我於今者 欲出其眼 欲以鐵鋸 以解其身 以斧破身 以刀割舌 以刀截頸 以火燒身 令飲毒藥 以除其命
王說如此事。欲治微沙落起多事。鳩那羅聞。深生慈心。復說偈言。
微沙落起多 所為諸惡業 大王於今者 不應便殺之 一切諸大力 無過於忍辱 世尊之所說 其最為第一
時王不受兒語。以微沙落起多。置落可屋以火焚之。又復令殺德叉尸羅人。是時比丘生疑。問大德優波笈多雲。鳩那羅先造何業今受此報。答言
【現代漢語翻譯】 現代漢語譯本： 佛說，果報是不可思議的， 乃至辟支佛（Pratyekabuddha，獨覺佛）也無法避免。 一切凡夫俗子，都是由各自的業力所造就。 善業和惡業的因緣，時機一到必定會承受相應的果報。 一切眾生，都是自作自受。 我知道這個因緣，所以不說出是誰弄壞了我的眼睛。 這痛苦是我自己造的，沒有其他人。 這樣的眼疾因緣，不是別人造成的。 一切眾生的痛苦，也都是如此。 都是由業力所生，大王您應當明白此事。
國王又說偈語：
你只管說出那個人是誰，我不會生起嗔恨之心。 你若是不說，我心煩意亂，難以安寧。
這時，國王知道是微沙落起多（Visakha-rocita，人名）所為，於是召見微沙落起多，並說偈語：
你現在做了大惡之事，為何不陷落地獄？ 如今你不為正法，對我來說是極大的過錯。 你現在既然作惡，從今以後我捨棄你， 就像行善之人，捨棄不如法的利益一樣。
國王怒火中燒，心中想著微沙落起多，又說偈語：
我現在，想要挖出他的眼睛，想要用鐵鋸 鋸開他的身體，用斧頭劈開他的身體，用刀割他的舌頭， 用刀砍斷他的脖子，用火燒他的身體，讓他飲毒藥， 以此來結束他的性命。
國王說了這些話，想要懲治微沙落起多。鳩那羅（Kunala，人名）聽了，深生慈悲之心，又說偈語：
微沙落起多，所做的各種惡業， 大王您現在，不應該立刻殺了他。 一切強大的力量，沒有超過忍辱的， 世尊（釋迦牟尼佛）所說的，忍辱最為第一。
這時，國王不聽兒子的話，把微沙落起多，放在草屋裡用火焚燒。又下令殺掉德叉尸羅（Takshasila，地名）的人。這時，比丘（bhiksu，出家人）們心生疑惑，問大德優波笈多（Upagupta，人名）：鳩那羅先前造了什麼業，今生要受這樣的果報？優波笈多回答說：
【English Translation】 English version: The Buddha said: The retribution of karma is inconceivable, Even a Pratyekabuddha (one who attains enlightenment on their own) cannot escape it. All ordinary beings are created by their own karma. The causes and conditions of good and evil karma will inevitably be experienced when the time comes. All sentient beings receive the consequences of their own actions. I know this cause and condition, so I will not say who damaged my eyes. This suffering is of my own making; no one else is responsible. This eye affliction is not caused by anyone else. The suffering of all sentient beings is also like this. It all arises from karma; Your Majesty should know this.
The king then spoke in verse:
Just tell me who that person is, and I will not harbor anger. If you do not tell me, my heart will be disturbed and uneasy.
At this time, the king knew that it was Visakha-rocita who had done it, so he summoned Visakha-rocita and spoke in verse:
You have now committed a great evil; why do you not fall into the earth? Now you are not acting according to the Dharma, which is a great fault to me. Since you are now doing evil, from now on I abandon you, Just as a virtuous person abandons unlawful gains.
The king was consumed by anger, thinking of Visakha-rocita, and spoke again in verse:
I now want to gouge out his eyes, I want to use an iron saw To saw open his body, to split his body with an axe, to cut his tongue with a knife, To cut off his neck with a knife, to burn his body with fire, to make him drink poison, To end his life.
The king spoke these words, wanting to punish Visakha-rocita. Kunala heard this and felt deep compassion, and spoke again in verse:
Visakha-rocita, for all the evil deeds he has done, Your Majesty should not kill him immediately. Of all powerful forces, none is greater than patience and forbearance, As the World Honored One (Shakyamuni Buddha) said, patience is the most supreme.
At this time, the king did not listen to his son's words and placed Visakha-rocita in a grass hut and burned it with fire. He also ordered the killing of the people of Takshasila. At this time, the bhikshus (monks) were filled with doubt and asked the great virtuous Upagupta: What karma did Kunala create in the past that he must receive such retribution in this life? Upagupta replied:
。昔波羅奈國有一獵師。至雪山中多殺群粗。又往雪山遇雷電礔礰。有五百鹿。以怖畏故入石窟中。獵師捕之一切皆得。若皆殺者肉當臭爛。無如之何。即挑其兩眼使其不死而不知去。后漸殺之。先獵師者鳩那羅是。于無數年常在地獄。從地獄出生於人中。五百世內常被挑眼。今是最後余殘果報。比丘又問。以何因緣生得大姓眼目端嚴。答言。過去久遠人壽四萬歲時。佛名迦羅鳩村大。出現於世入無餘涅槃。時有一王。名曰輸頗(梁言嚴)為佛起四寶塔。故時王命過。弟不信佛。皆掘取塔下物唯土木在。一切人民見塔毀壞。懊惱發聲。時諸長者子問。彼諸人何事懊惱。諸人答言。世尊之塔本有四寶。不謂於今悉皆毀壞。時長者子即以四寶如本莊嚴。復令高廣有勝於初。又起金像以置塔中。所作已訖。復發愿言。迦羅鳩村大佛本為世間師。愿我后師亦如今日。比丘當知。昔長者子即鳩那羅是。以其修治迦羅鳩村大如來塔故得生於大姓。以其造作如來像故今所得身端嚴第一。以其發願值善師故今遇釋迦。及見四諦(出阿育王經第四卷)。
諸太子問佛已等有出家者佛出所更皆悉悟道五
昔佛在波羅奈國鹿野場上。為眾說法。時大國王太子將從小國王世子五百餘人。往到佛所。為佛作禮卻坐一面。而聽說法。諸
【現代漢語翻譯】 現代漢語譯本： 過去在波羅奈國，有一個獵人。他到雪山中殺害了許多動物。一次，在雪山中遇到雷電交加的天氣，有五百隻鹿因為害怕，躲進了一個石窟中。獵人將它們全部抓住。如果全部殺死，肉就會腐爛，這該如何是好呢？於是，他挖掉了鹿的雙眼，使它們不死，但也不知道該往哪裡去。之後，獵人逐漸地殺死這些鹿。之前的那個獵人就是鳩那羅（Kunal），他在無數年中常在地獄受苦。從地獄出來后，投生到人間，五百世中經常被人挖掉眼睛。現在這是最後剩餘的果報。 比丘又問：『因為什麼因緣，能出生在大姓人家，並且眼目端正莊嚴呢？』 佛回答說：『過去很久以前，人們壽命有四萬歲的時候，有一位佛名叫迦羅鳩村大（Krakucchanda Buddha），出現在世間，然後入無餘涅槃。當時有一位國王，名叫輸頗（Subha，意為嚴），為佛建造了一座四寶塔。後來國王去世，他的弟弟不信佛，就挖掘寶塔，取走塔下的寶物，只留下土木。所有人民看到寶塔被毀壞，都懊惱地發出聲音。當時，一些長者子問那些人，為什麼如此懊惱。人們回答說：『世尊的寶塔原本有四寶，沒想到今天竟然全部被毀壞了。』長者子們就用四寶像原來一樣莊嚴寶塔，並且使它比最初更加高大寬廣。又建造了金像，安置在塔中。所做的事情完成後，他們又發願說：『迦羅鳩村大佛本來是世間的導師，愿我以後的導師也像今天一樣。』 比丘，你應該知道，以前的長者子就是鳩那羅。因為他修繕迦羅鳩村大如來的寶塔，所以能出生在大姓人家。因為他建造如來的佛像，所以今生所得的身體端正莊嚴第一。因為他發願遇到善知識，所以今生遇到釋迦牟尼佛，並且得見四諦。』（出自《阿育王經》第四卷）
各位太子問佛，已經有人要出家了嗎？佛陀所經歷的事情，大家都領悟了，共有五位。
過去佛陀在波羅奈國的鹿野苑，為大眾說法。當時，大國王的太子帶領從小國王那裡來的世子五百多人，來到佛陀的住所。他們向佛陀行禮，然後在一旁坐下，聽佛陀說法。』
【English Translation】 English version: Once upon a time, in the kingdom of Varanasi, there was a hunter. He went to the Himalayas and killed many animals. One day, while in the Himalayas, he encountered a thunderstorm. Five hundred deer, out of fear, entered a stone cave. The hunter captured them all. If he killed them all, the meat would rot. What should he do? So, he gouged out their eyes, leaving them alive but unable to see where to go. Afterward, he gradually killed them. The hunter from that time was Kunala. For countless years, he suffered in hell. After being reborn from hell into the human realm, he was blinded in five hundred lifetimes. Now, this is the last remaining karmic consequence. A Bhikshu (monk) then asked: 'Due to what cause and condition was he born into a noble family and possessed such a handsome and dignified appearance?' The Buddha replied: 'In the distant past, when people lived for forty thousand years, there was a Buddha named Krakucchanda Buddha who appeared in the world and then entered Parinirvana. At that time, there was a king named Subha (meaning 'solemn') who built a four-jeweled stupa for the Buddha. Later, the king passed away, and his younger brother, who did not believe in Buddhism, dug up the stupa, taking away the treasures and leaving only the earth and wood. All the people, seeing the stupa destroyed, lamented with sorrow. At that time, some sons of elders asked those people why they were so distressed. The people replied: 'The World Honored One's stupa originally contained four jewels, but now they have all been destroyed.' The sons of the elders then used four jewels to adorn the stupa as it had been before, making it even taller and wider than the original. They also built a golden statue and placed it in the stupa. After completing these deeds, they made a vow, saying: 'Krakucchanda Buddha was originally the teacher of the world; may my future teacher be like him today.' Bhikshu, you should know that the sons of the elders were Kunala. Because he repaired the stupa of Krakucchanda Tathagata, he was born into a noble family. Because he built the statue of the Tathagata, he now possesses the most handsome and dignified body. Because he made a vow to meet a good teacher, he now encounters Shakyamuni Buddha and sees the Four Noble Truths.' (From the fourth volume of the Ashoka Sutra)
The princes asked the Buddha if anyone had already left home (ordained). All those who had experienced the Buddha's teachings had attained enlightenment; there were five of them.
In the past, the Buddha was at the Deer Park in Varanasi, teaching the Dharma to the assembly. At that time, the prince of a great kingdom led more than five hundred princes from smaller kingdoms to the Buddha's residence. They paid homage to the Buddha and sat to one side, listening to the Buddha's teachings.'
太子等即白佛言。佛道清妙玄遠難及。自古以來。頗有國王太子大臣長者子。舍國吏民恩愛榮樂行作沙門者不。佛言。世間國土榮樂恩愛。知幻化夢響。卒來卒去不可常保。又曰。國王太子以三事故不能得道。何謂三事。一者憍恣不念學問佛經妙義以濟神本。二者取貪不念佈施下貧困危。群臣將士所有財寶。不與民共以修財本。三者不能遠離淫慾愛樂之事。捨棄牢獄憂煩之惱。行作沙門滅眾苦難以修身本。是以菩薩所生為王。除此三事自致得佛。又有三事。一者少壯學問領理國土。率化民庶使行十善。二者中以財施貧窮孤寡群臣壯士與民同歡。三者每計無常命不久留。宜當出家行作沙門。斷苦因緣勿更生死。三事不施凡死所得。世尊曰。昔我前世作轉輪聖王。名曰南王皇帝七寶導從。自念。人命短促無常難保。但當作福以求道真。念常佈施。世間人民所有財物。與民共之已種福德。唯當出家行作沙門。斷絕貪慾乃得滅苦。梳頭髮白拔著案上。王涕泣曰。第一使者忽然復至。宜當出家行作沙門求自然道。擎發掌中。自說偈言。
今我身首上 白髮生為被 已有天使召 時正宜出家
行作沙門入山修道。畢人之壽即生第二天上。為天帝釋太子。於後領理天下亦如大王。復見白髮行作沙門。經為父子。上為
【現代漢語翻譯】 現代漢語譯本 太子等立即稟告佛陀說：『佛道清凈微妙，玄奧深遠難以企及。自古以來，可曾有國王、太子、大臣、長者之子，捨棄國家、官吏、百姓、恩愛榮華和快樂，修行做沙門（Śrāmaṇa，指佛教或其他宗教的修行者）的嗎？』 佛陀說：『世間的國土、榮華快樂、恩愛，要知道它們如同幻化、夢境、迴響一般，突然而來，突然而去，不能長久保持。』 又說：『國王、太子因為三件事不能得道。哪三件事呢？一是驕橫放縱，不肯用心學習佛經的精妙義理來救濟自己的神識根本；二是貪婪吝嗇，不肯佈施給貧困危難的人，群臣將士所有的財寶，不與百姓共同分享來修積財富的根本；三是不能遠離淫慾和享樂之事，捨棄牢獄和憂愁煩惱，修行做沙門來滅除各種苦難，以修養自身根本。因此，菩薩降生為國王，去除這三件事，自然能夠成佛。』 『又有三件事：一是年輕力壯時學習知識，治理國家，引導教化百姓行十善；二是中年時用財物佈施給貧窮孤獨的人，群臣壯士與百姓一同歡樂；三是常常考慮到世事無常，壽命不久留，應當出家修行做沙門，斷絕痛苦的因緣，不再經歷生死輪迴。這三件事不是凡夫俗子臨死時才做的。』 世尊說：『過去我前世做轉輪聖王（Cakravartin，擁有統治世界的輪寶的理想君主），名叫南王皇帝，有七寶引導隨從。我當時想到，人命短促，無常難以保證，只有多做善事來尋求真道。常常想著佈施，世間人民所有的財物，與百姓共同分享，已經種下福德。唯有出家修行做沙門，斷絕貪慾才能滅除痛苦。』 （我）梳理頭髮，發現頭髮變白，拔下來放在案上。國王流著眼淚說：『第一位使者忽然又來了，應當出家修行做沙門，尋求自然之道。』 （我）捧著頭髮在手掌中，自己說偈語道： 『如今我身首之上，白髮叢生如霜雪；已經有天使來召喚，此時正是出家時。』 修行做沙門進入山中修道，享盡天年之後就生到第二天上，成為天帝釋（Śakra Devānām Indra，忉利天之主）的太子。之後治理天下也像過去的大王一樣。又看見白髮，修行做沙門，經歷為父子，上為……
【English Translation】 English version The Crown Prince and others immediately said to the Buddha: 'The Buddha's path is pure, subtle, profound, and far-reaching, difficult to attain. Since ancient times, have there been kings, crown princes, ministers, or sons of elders who have renounced their countries, officials, people, love, glory, and joy to practice as Śrāmaṇas (ascetics or religious practitioners in Buddhism or other religions)?' The Buddha said: 'The lands, glory, joy, and love of the world should be known as illusions, dreams, and echoes, coming and going suddenly, and cannot be kept forever.' He also said: 'Kings and crown princes cannot attain enlightenment because of three things. What are these three things? First, arrogance and indulgence, not diligently studying the profound meanings of the Buddhist scriptures to save their spiritual roots; second, greed and stinginess, not giving to the poor and needy, not sharing the wealth of ministers and generals with the people to cultivate the roots of wealth; third, not being able to stay away from lust and pleasure, abandoning the troubles of prison and sorrow, and practicing as Śrāmaṇas to eliminate all kinds of suffering and cultivate their own roots. Therefore, when a Bodhisattva is born as a king, removing these three things will naturally lead to Buddhahood.' 'There are also three things: first, learning knowledge and governing the country when young and strong, guiding and teaching the people to practice the ten virtues; second, using wealth to give to the poor, lonely, and widowed, and sharing joy with ministers, generals, and the people in middle age; third, constantly considering the impermanence of the world and the short duration of life, one should leave home to practice as a Śrāmaṇa, cut off the causes of suffering, and no longer experience the cycle of birth and death. These three things are not done by ordinary people when they are dying.' The World Honored One said: 'In the past, in my previous life, I was a Cakravartin (a universal monarch who possesses the wheel-turning jewel), named King Nan, an emperor with seven treasures guiding and following. At that time, I thought that human life is short and impermanent, difficult to guarantee, and that one should only do good deeds to seek the true path. I constantly thought of giving, sharing all the wealth of the people of the world with the people, and had already planted the seeds of merit. Only by leaving home to practice as a Śrāmaṇa and cutting off greed can one eliminate suffering.' (I) combed my hair and found it turning white, plucked it out and placed it on the table. The king wept and said: 'The first messenger has suddenly come again, one should leave home to practice as a Śrāmaṇa and seek the natural path.' (I) held the hair in the palm of my hand and said in a verse: 'Now on my head and body, white hair grows like frost; an angel has already come to summon me, now is the time to leave home.' Practicing as a Śrāmaṇa, entering the mountains to cultivate the path, after enjoying the full span of life, one is born in the second heaven, becoming the Crown Prince of Śakra Devānām Indra (the lord of the Trāyastriṃśa Heaven). Later, governing the world is also like the great king of the past. Again seeing white hair, practicing as a Śrāmaṇa, experiencing being father and son, above as...
天帝。下為聖王。中為太子。各三十六反。數千萬歲終而復始。行此三事自致得佛。爾時父者今我身是也。太子者舍利弗是也。孫王者阿難是也。更相從生展轉為王以化天下。時國王太子並諸人民。皆大歡喜。受佛五戒為優婆塞。得須陀洹道(出法句譬喻經第五卷)。
最勝王子植德堅固終不可移六
昔卑先匿王。有二夫人。第一夫人子名流離。第二夫人子名祇(梁言最勝)。祇初生之日。四方奉寶一時俱至。王曰。吾諸子生未曾如此。可名為祇。長大學問靡經不通。王為別立舍宅七寶所成金銀男女在門左右。持寶缽滿中七珍。晝夜持去轉滿如故。太子嫉妒遣兵往奪。時有天兵五百餘騎。衛護祇舍。流離軍見怖退走還。太子怒。祇來問曰。我夜遣兵慰勞汝。汝伏兵于內欲反耶。祇曰。不敢不養文武。內無寸仗。流離遣撿內外皆無。流離意解具以啟佛。佛言。祇之殖德遇堅固因。是故不可奪也。維衛佛時。有人詣寺飯僧訖以一奴一婢給掃寺廟。自爾之後天上人中受福無量。即最勝是(出十卷譬喻經第一卷)。
經律異相卷第三十三 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第三十四(諸國王女部)
梁沙門僧旻寶唱等集波羅奈王女金色女求佛為夫一波斯匿王女
【現代漢語翻譯】 現代漢語譯本： 天帝（Deva）。地獄為聖王（Chakravarti）。中界為太子（Crown Prince）。各自經歷三十六次輪迴。數千萬年後終結並重新開始。行持這三件事自然可以成佛。當時做父親的就是現在的我（佛陀）。太子就是舍利弗（Sariputra）。孫子做聖王的就是阿難（Ananda）。互相跟隨轉生為國王，用佛法教化天下。當時的國王、太子以及所有人民，都非常歡喜，接受佛陀的五戒，成為優婆塞（upasaka，在家男居士），證得須陀洹道（Srotapanna，預流果）。（出自《法句譬喻經》第五卷）
最勝王子（Jeta Prince）植下的功德堅固，終究不可動搖
過去，波斯匿王（King Pasenadi）有兩個夫人。第一夫人的兒子名叫流離（Virudhaka）。第二夫人的兒子名叫祇（Jeta，梁朝時譯為最勝）。祇出生那天，四面八方進貢的寶物同時到來。國王說：『我的其他兒子出生時從未有過這樣的情況，可以叫他祇。』祇長大后，學問精通，沒有哪部經典不通曉。國王為他特別建造了用七寶建成的宅邸，金童玉女在門左右侍奉。有人拿著裝滿七珍的寶缽，日夜不停地拿走，缽中的珍寶卻總是滿滿的。太子流離嫉妒，派兵前去搶奪。當時有五百多天兵騎兵，衛護祇的住所。流離的軍隊見了害怕，退走返回。太子生氣，祇來問道：『我晚上派兵慰勞你，你卻在裡面埋伏軍隊想要造反嗎？』祇說：『我不敢不養文武之人，但屋內沒有一寸兵器。』流離派人檢查內外，什麼都沒有。流離消除了疑慮，把這件事全部告訴了佛陀。佛陀說：『祇所植的功德遇到堅固的因緣，所以不可奪取。』在維衛佛（Vipassi Buddha）時期，有人到寺廟供養齋飯，完畢後用一個奴隸和一個婢女來打掃寺廟。從那以後，他在天上和人間享受了無量的福報。他就是最勝王子（Jeta）。（出自《十卷譬喻經》第一卷）
《經律異相》卷第三十三 （《大正藏》第53冊 No. 2121 《經律異相》）
《經律異相》卷第三十四（諸國王女部）
梁朝沙門僧旻、寶唱等編輯。波羅奈國王的女兒金色女（Golden Woman），祈求佛陀做她的丈夫。波斯匿王的女兒。
【English Translation】 English version: The Deva (god). In the lower realm, a Chakravarti (holy king). In the middle realm, a Crown Prince. Each goes through thirty-six cycles. After tens of millions of years, it ends and begins again. By practicing these three things, one naturally attains Buddhahood. The father at that time is now me (the Buddha). The Crown Prince is Sariputra. The grandson who is the Chakravarti is Ananda. They follow each other in rebirth as kings, using the Dharma to teach the world. The king, the crown prince, and all the people at that time were very happy, accepted the Buddha's five precepts, became Upasakas (lay male devotees), and attained the path of Srotapanna (stream-enterer). (From the fifth volume of the Dhammapada Parable Sutra)
Prince Jeta's planted merits are firm and ultimately cannot be moved.
In the past, King Pasenadi had two consorts. The first consort's son was named Virudhaka. The second consort's son was named Jeta (translated as 'Most Excellent' during the Liang Dynasty). On the day Jeta was born, treasures from all directions arrived simultaneously. The king said, 'My other sons have never had such an occurrence at birth; he shall be named Jeta.' When Jeta grew up, his learning was thorough, and there was no scripture he did not understand. The king specially built a residence for him made of seven treasures, with golden boys and jade girls attending on the left and right of the gate. Someone would take away a jeweled bowl filled with seven treasures day and night, but the bowl would always be full. Prince Virudhaka was jealous and sent troops to seize it. At that time, there were more than five hundred heavenly cavalry guarding Jeta's residence. Virudhaka's army was frightened, retreated, and returned. The prince was angry, and Jeta came and asked, 'I sent troops to comfort you at night, but you ambushed troops inside, wanting to rebel?' Jeta said, 'I dare not fail to support both civil and military personnel, but there is not an inch of weapon inside.' Virudhaka sent people to check inside and out, and there was nothing. Virudhaka dispelled his doubts and told the Buddha everything. The Buddha said, 'Jeta's planted merits have encountered firm causes and conditions, so they cannot be taken away.' During the time of Vipassi Buddha, someone went to a temple to offer a meal to the monks, and after finishing, used a slave and a maid to sweep the temple. From then on, he enjoyed immeasurable blessings in heaven and among humans. He is Prince Jeta. (From the first volume of the Ten-Volume Parable Sutra)
The Miscellaneous Sutras and Vinaya, Volume 33 (Taisho Tripitaka, Volume 53, No. 2121, Miscellaneous Sutras and Vinaya)
The Miscellaneous Sutras and Vinaya, Volume 34 (Section on Daughters of Various Kings)
Compiled by the Liang Dynasty monks Sengmin and Baochang, etc. The Golden Woman (Golden Woman), the daughter of the King of Varanasi, prayed for the Buddha to be her husband. The daughter of King Pasenadi.
金剛形丑以唸佛力立改姝顏二波斯匿王女喪婿更于樹下復得後夫三安息王女先從狗中來四波羅奈王七女與帝釋共語五王女金剛為火所燒六王女見水上泡起無常想七王女摩阇尼為婆羅門所嫉八王女狗頭感捕魚師述婆伽九
波羅奈王女金色女求佛為夫一
波羅奈國王夫人生一女。身黃金色。頭髮紺青。時年十六。父母見女長大。欲為求婿。女言。我不用婿。若欲為我求婿者。當令身黃金色頭髮紺青。如是者乃可爾耳。父母便為求索。了不能得。佛時在舍衛國。舍衛國有人。價作到波羅奈國。國王即請價人與相見問訊。以女示之言。我為是女求婿。天下寧有好人。價人答言。我國中有人。復勝是女者。王聞歡喜。令價人迎取佛。價人便作書與佛。書上說是女端正甚好無比。欲為佛取之。佛在祇洹中。為諸比丘數千人說經。持書人直前至佛所。佛預知書上所說。得便裂壞之。作書報與金色女言。之人苦皆從恩愛生。生當復老。老當復病。從病致死。從死致憂哭。天下苦者皆從恩愛生。女得書自思惟。即得五通達。一者眼能徹視。二者耳能徹聽。三者知他人心念。四者知所從生。五者能飛行。便與父母辭訣飛到佛前。佛即微笑。五色光明從口中出。阿難前問。佛言。阿難。汝見此女健乃如是。欲知之者。迦葉。佛時
【現代漢語翻譯】 現代漢語譯本 一、金剛形丑，因唸佛之力而變得美麗動人；二、波斯匿王（Prasenajit，古代印度拘薩羅國國王）之女喪夫，后在樹下重新找到丈夫；三、安息王（Parthia，古代西亞國家）之女，前世從狗中轉生而來；四、波羅奈王（King of Varanasi，古印度城市）的七個女兒與帝釋天（Indra，佛教中的天神）交談；五、金剛王女被火燒傷；六、王女看到水上的泡沫，領悟到無常的道理；七、王女摩阇尼（Mahanani）被婆羅門（Brahmin，印度教祭司）所嫉妒；八、狗頭王女感化了捕魚者述婆伽（Subhaga）。
波羅奈王的女兒金色女（Golden Woman），祈求佛陀作為丈夫：
波羅奈國王的王后生了一個女兒，身體是金色的，頭髮是紺青色的。當時她十六歲。她的父母看到女兒長大了，想為她尋找丈夫。女兒說：『我不需要丈夫。如果你們想為我尋找丈夫，應當找一個身體是金色的，頭髮是紺青色的。』她的父母便為她尋找，但始終找不到。當時佛陀在舍衛國（Sravasti，古代印度城市）。舍衛國有人，以僱傭的身份到了波羅奈國。國王就請這個人與他相見問訊，把女兒給他看，說：『我為這個女兒尋找丈夫，天下難道有好人嗎？』僱傭的人回答說：『我國中有人，比這個女兒還要好。』國王聽了很高興，讓僱傭的人去迎接佛陀。僱傭的人就寫信給佛陀，信上說這個女兒端正美好無比，想為佛陀娶她。佛陀在祇洹精舍（Jetavana，佛陀在舍衛城的主要居所）中，為數千比丘說法。送信的人直接到佛陀那裡。佛陀預先知道信上所說，就把它撕毀了，寫信回覆給金色女說：『人的痛苦都從恩愛產生，生了之後會衰老，老了之後會生病，從生病到死亡，從死亡到憂愁哭泣，天下的痛苦都從恩愛產生。』女兒得到信后自己思惟，立即獲得了五神通：一、眼睛能透視；二、耳朵能透聽；三、知道他人心念；四、知道所從何來；五、能飛行。她便與父母告別，飛到佛陀面前。佛陀就微笑，五色光明從口中發出。阿難（Ananda，佛陀的十大弟子之一）上前詢問。佛陀說：『阿難，你看到這個女子如此剛健。想知道她前世是誰嗎？是迦葉佛（Kasyapa Buddha，過去七佛之一）時……』
【English Translation】 English version 1. Vajra's (Diamond) ugly form was transformed into a beautiful face by the power of reciting the Buddha's name; 2. The daughter of King Prasenajit (King of Kosala in ancient India) lost her husband and later found another husband under a tree; 3. The daughter of the King of Parthia (an ancient country in West Asia) came from a dog in her previous life; 4. The seven daughters of the King of Varanasi (an ancient Indian city) spoke with Indra (a deity in Buddhism); 5. Princess Vajra was burned by fire; 6. The princess saw bubbles on the water and realized the impermanence of things; 7. Princess Mahanani was envied by a Brahmin (a Hindu priest); 8. The dog-headed princess moved the fisherman Subhaga.
The Golden Woman, daughter of the King of Varanasi, prayed for the Buddha to be her husband:
The queen of the King of Varanasi gave birth to a daughter. Her body was golden, and her hair was dark blue. She was sixteen years old. Her parents saw that their daughter had grown up and wanted to find a husband for her. The daughter said, 'I don't need a husband. If you want to find a husband for me, you should find someone whose body is golden and whose hair is dark blue.' Her parents searched for her, but they could not find anyone. At that time, the Buddha was in Sravasti (an ancient Indian city). A man from Sravasti went to Varanasi as a hired worker. The king invited the worker to meet with him and asked him about his well-being, and showed him his daughter, saying, 'I am looking for a husband for this daughter. Is there a good man in the world?' The worker replied, 'There is someone in my country who is even better than this daughter.' The king was very happy and asked the worker to welcome the Buddha. The worker wrote a letter to the Buddha, saying that this daughter was extremely beautiful and wanted to marry her to the Buddha. The Buddha was in Jetavana (the main residence of the Buddha in Sravasti), preaching to thousands of monks. The messenger went directly to the Buddha. The Buddha knew in advance what was said in the letter, so he tore it up and wrote a reply to the Golden Woman, saying, 'People's suffering all comes from love and affection. After birth, one will age, and after aging, one will get sick. From sickness to death, from death to sorrow and weeping, all the suffering in the world comes from love and affection.' After receiving the letter, the daughter thought to herself and immediately obtained the five supernormal powers: first, the eyes can see through; second, the ears can hear through; third, know the thoughts of others; fourth, know where one comes from; fifth, be able to fly. She said goodbye to her parents and flew to the Buddha. The Buddha smiled, and five-colored light came out of his mouth. Ananda (one of the ten major disciples of the Buddha) stepped forward and asked. The Buddha said, 'Ananda, you see this woman is so strong. Do you want to know who she was in her previous life? It was Kasyapa Buddha (one of the past seven Buddhas) time...'
。是金色女為貧家作婦。其婿手足拘攣不能行步。時國王字基立。有一女。端正。身著金銀瓔珞。徑到迦葉佛所受經戒。時是貧人婦。身但被一㲲布。亦復隨往到佛所。外人不聽前。貧人婦自念言。我何故獨不得前。王女獨前。佛即知之。令人呼前。婦即作禮白言。是王女何故獨豪貴如此。我獨貧窮。佛語婦人。是王女。前世好喜讀經以衣施與沙門故。今世得豪貴尊嚴端正。汝前世不樂經法。慳貪不肯佈施。見沙門不相承事。令汝今世貧窮如是。貧婦言。愿佛哀我愚癡教我經法。迦葉佛便教之。于樹下讀經。坐自思惟。便取樹葉縫連作衣。以覆其身。欲持身上所著㲲布衣上佛。天王釋見有至心。便持天衣金錢飲食與之。婦得衣便以佈施設供。壽終生天上。壽盡來生世間。為國王女。喜讀經佈施故。身黃金色頭髮紺青(出金色女經)。
波斯匿王女金剛形丑以唸佛力立改姝顏二
佛在舍衛國。爾時波斯匿王最大夫人。名曰末利。時生一女。字曰波阇羅(梁言金剛)女面醜惡肌體粗澀。猶如駝皮。發如馬毛王觀此女無一喜心。便敕宮內。勤意守護勿令外人得見之也。女年轉大任當嫁處。處告吏臣。卿可推尋豪姓貧者便可將來。臣即如教。得一貧窮豪姓之士。將至王所。向彼人說。我有一女面狀醜惡。未有酬類
【現代漢語翻譯】 現代漢語譯本：這是一個關於金色女的故事，她嫁給了一個貧窮的家庭，她的丈夫手腳拘攣，無法行走。當時，有一位名叫基立的國王，他有一個女兒，容貌端莊，身上佩戴著金銀瓔珞。她經常去迦葉佛（Kāśyapa Buddha，過去七佛之一）那裡聽經受戒。當時，這位貧窮人家的媳婦，身上只穿著一件粗布衣服，也跟著去了佛陀那裡。但是外面的人不讓她靠近。這位貧窮媳婦心想：『為什麼我不能靠近，而只有王女可以呢？』佛陀知道她的想法，就讓人叫她上前。婦人立刻行禮並說道：『為什麼這位王女如此富貴，而我卻如此貧窮？』佛陀告訴婦人：『這位王女前世喜歡讀經，並且用衣服佈施給沙門（śrāmaṇa，出家修道者），所以今世才如此富貴尊嚴，容貌端莊。而你前世不喜歡經法，慳吝貪婪，不肯佈施，見到沙門也不恭敬侍奉，所以導致你今世如此貧窮。』貧婦說：『希望佛陀慈悲我愚癡，教我經法。』迦葉佛便教她在一棵樹下讀經，坐著獨自思惟。她便取樹葉縫連做成衣服，用來遮蓋身體。她想把身上穿的粗布衣服供養佛陀。天王釋（Śakra，帝釋天）看到她如此誠心，便拿來天衣、金錢和食物給她。婦人得到衣服后，便用來佈施和設供。她壽命終結后，便生到天上。天上的壽命結束后，又來到世間，成為國王的女兒。因為她喜歡讀經和佈施的緣故，所以身體是金色的，頭髮是紺青色的。（出自《金色女經》） 波斯匿王（Prasenajit，古印度拘薩羅國國王）的女兒金剛（Vajra，堅硬之意）形貌醜陋，但通過唸佛的力量，立刻改變了容貌，變得美麗動人。 佛陀在舍衛國（Śrāvastī，古印度城市，是佛教的重要中心）時，波斯匿王有一位最大的夫人，名叫末利（Mallikā，花環之意）。她生了一個女兒，名叫波阇羅（Prajñā，智慧之意，梁朝時譯為金剛），這個女兒面貌醜陋，面板粗糙，像駱駝皮一樣，頭髮像馬毛。國王看到這個女兒，沒有一絲喜悅之情，便命令宮內的人，嚴加看守，不要讓外人看到她。女兒漸漸長大，到了該出嫁的年齡。國王告訴官吏：『你們去尋找那些家世顯赫但家境貧寒的人家，把他們帶來。』官吏們按照國王的命令，找到了一位家世顯赫但家境貧窮的士人，帶到國王那裡。國王對那個人說：『我有一個女兒，面貌醜陋，沒有人願意娶她。』
【English Translation】 English version: This is a story about a golden-colored woman who married into a poor family. Her husband's hands and feet were cramped, and he could not walk. At that time, there was a king named Kili, who had a daughter, beautiful and adorned with gold and silver necklaces. She often went to Kāśyapa Buddha (one of the past seven Buddhas) to listen to the scriptures and receive precepts. At that time, the poor woman, wearing only a coarse cloth garment, also followed to the Buddha. However, the people outside did not allow her to approach. The poor woman thought to herself, 'Why can't I approach, but only the king's daughter can?' The Buddha knew her thoughts and had someone call her forward. The woman immediately bowed and said, 'Why is this king's daughter so rich and noble, while I am so poor?' The Buddha told the woman, 'This king's daughter in her previous life liked to read scriptures and gave clothes to śrāmaṇas (ascetics), so in this life she is so rich, noble, dignified, and beautiful. And you in your previous life did not like the scriptures, were stingy and greedy, unwilling to give alms, and did not respectfully serve the śrāmaṇas, which is why you are so poor in this life.' The poor woman said, 'May the Buddha have mercy on my ignorance and teach me the scriptures.' Kāśyapa Buddha then taught her to read the scriptures under a tree, sitting and contemplating alone. She then took leaves and sewed them together to make clothes to cover her body. She wanted to offer the coarse cloth garment she was wearing to the Buddha. Śakra (the king of the gods) saw her sincerity and brought her heavenly clothes, money, and food. After the woman received the clothes, she used them for almsgiving and offerings. After her life ended, she was born in heaven. After her life in heaven ended, she came to the world again and became the king's daughter. Because she liked to read scriptures and give alms, her body was golden and her hair was dark blue. (From the Golden Woman Sutra) King Prasenajit's (King of Kosala in ancient India) daughter Vajra (meaning diamond) was ugly in appearance, but through the power of reciting the Buddha's name, she immediately changed her appearance and became beautiful and moving. When the Buddha was in Śrāvastī (an ancient Indian city, an important center of Buddhism), King Prasenajit had a chief queen named Mallikā (meaning garland). She gave birth to a daughter named Prajñā (meaning wisdom, translated as Vajra during the Liang Dynasty). This daughter had an ugly face, rough skin like camel skin, and hair like horsehair. The king saw this daughter and felt no joy at all, so he ordered the people in the palace to guard her closely and not let outsiders see her. The daughter gradually grew up and reached the age of marriage. The king told the officials, 'You should look for families that are noble but poor and bring them here.' The officials followed the king's orders and found a scholar from a noble but poor family and brought him to the king. The king said to that person, 'I have a daughter who is ugly in appearance, and no one wants to marry her.'
。當相供給。想卿不逆。當納受之。時長者子長跪白言。當奉王敕。王即以女妻彼貧人。起宮宅門閣七重。王敕女夫。自捉戶排。若欲出時而自閉之。勿令人睹見女面狀。王給女婿使無乏短。又拜為大臣。其人有財。與諸豪族共為設會。月月更為會同之時。夫婦俱詣諸人來會。悉皆將婦。唯彼大臣恒常獨往。眾人疑怪。彼人婦者儻能端正。或能極醜。是以彼人故不將來。密共相語。勸酒令醉解取門排。開其門戶。時女心惱自責罪咎。我種何罪為夫所憎。恒見幽閉不睹眾人。復自念言。佛現在世。潤益眾生苦厄皆度。即便至心遙禮世尊。唯愿垂愍。到於我前暫見教訓。其女誠篤佛知其意。即到其家。于其女前。地中踴出。其女見佛心生歡喜。惡相即滅。身體端嚴。猶如天女。奇姿蓋世。佛愍女故為說妙法。即盡諸惡得須陀洹道。時彼五人。開戶入內見婦端正。怪不將來。還閉門戶。持鑰系本帶。其人醒悟會罷至家。見婦姿容人中難有。欣然問曰。是何人。女答夫言。我是汝婦。夫言。汝前極醜今者端正。其婦具以上事白。其夫即往白王。今者蒙佛神恩。已得端正。天女無異。王敕將來迎女入宮。王見歡喜。王及夫人。及女並女夫。共至佛所禮佛言。不審此女。宿植何福乃生豪富受醜陋形。佛告王曰。過去世時。國名波羅
奈。有大長者。財富無量。舉家恒共供養一辟支佛。身體粗惡形狀醜陋。時彼長者有一小女。見彼辟支。噁心輕慢呵罵毀言。面貌醜陋身皮粗惡何其可憎。此辟支佛。受其供養欲入涅槃。為其檀越作十八變。即從空下還至其家。長者倍喜。女即悔過。唯愿尊者當見原恕。時辟支佛聽其懺悔。佛告大王。爾時女者今王女是。毀此賢聖受醜陋形。后見神變。自改悔故還得端正。由供養佛故世世富貴緣得解脫(出賢愚經第二卷)。
波斯匿王女喪婿更于樹下復得後夫三
佛詣迦羅越家食。入不閉門。后隨來者一切皆與食令飽滿。弟發惡意。我不聽入。若得自在比丘來時我折其腳。兄弟二人便各別去。皆樹下臥。弟發惡意。有牛驚奔轢折其腳。兄發善意。日西樹蔭故處其上。波斯匿女婿亡。王甚憐愛。為其女呼婆羅門。相覓福人以為女婿。婆羅門出案行見一人臥在於樹下。日西樹蔭故覆。婆羅門言。此是福人。即以白王。王言。那知具其上事。呼來澡洗更著好衣。便嫁女與之(出十卷譬喻經第四卷)。
安息國王女先從狗來四
昔外國有城。名頭迦羅。中有白衣。日日請沙門還家中食。沙門是羅漢。沙門坐飯內中有狗。沙門食時常揣飯分狗。狗得飯啖便生好心向沙門。沙門日往狗便習待。沙門食時狗
【現代漢語翻譯】 現代漢語譯本： 奈。過去有一位大長者，家財萬貫。全家一直共同供養一位辟支佛（Pratyekabuddha，獨覺佛）。這位辟支佛身體粗糙醜陋。當時這位長者有一個小女兒，見到這位辟支佛，心生厭惡，輕慢地呵斥謾罵，說他面貌醜陋，面板粗糙，多麼令人憎惡。這位辟支佛接受他們的供養，將要進入涅槃（Nirvana，寂滅）時，爲了他的施主展現了十八種變化。立即從空中下來，回到長者的家中。長者更加歡喜。女兒立刻後悔，希望尊者能夠原諒。當時辟支佛聽了她的懺悔。佛告訴波斯匿王（King Pasenadi）：當時那個女兒就是現在的公主。因為譭謗賢聖而受到醜陋的果報。後來見到神變，自己悔改，所以才得到端正的容貌。由於供養佛的緣故，世世代代富貴，最終得到解脫。（出自《賢愚經》第二卷）
波斯匿王（King Pasenadi）的女兒死了丈夫，又在樹下重新找到後來的丈夫。
佛陀到迦羅越（Kāravika）家吃飯。進入他家不關門。後來來的人，都給他們食物，讓他們吃飽。迦羅越的弟弟心生惡意，不讓他們進來。如果得道的比丘（bhikkhu，出家修行的男子）來時，我就要折斷他的腳。兄弟二人就各自離開。都在樹下睡覺。弟弟心生惡意，有一頭牛驚慌奔跑，踩斷了他的腳。哥哥心生善意，太陽西斜時，樹蔭遮蔽了他所在的地方。波斯匿王（King Pasenadi）的女兒死了丈夫。國王非常憐愛她，為女兒請來婆羅門（Brahmin，古印度僧侶），尋找有福之人作為女婿。婆羅門（Brahmin，古印度僧侶）出去巡視，看見一個人躺在樹下。太陽西斜時，樹蔭遮蔽著他。婆羅門（Brahmin，古印度僧侶）說：『這個人是有福之人。』立即稟告國王。國王說：『怎麼知道他具備這些條件？』叫人把他找來，洗澡，換上好衣服，就把女兒嫁給了他。（出自《十卷譬喻經》第四卷）
安息國（Parthia）國王的女兒先前是跟著狗來的。
過去外國有一座城，名叫頭迦羅（Tukhara）。城中有一個在家信徒，每天都請沙門（Sramana，出家求道者）到家中吃飯。這位沙門（Sramana，出家求道者）是羅漢（Arhat，阿羅漢）。沙門（Sramana，出家求道者）坐下吃飯時，屋裡有一條狗。沙門（Sramana，出家求道者）吃飯時，常常撥出一些飯分給狗。狗得到飯吃，便對沙門（Sramana，出家求道者）生出好感。沙門（Sramana，出家求道者）每天都來，狗便習慣了等待。沙門（Sramana，出家求道者）吃飯時，狗
【English Translation】 English version: Once upon a time, there was a wealthy elder who, with his entire family, constantly made offerings to a Pratyekabuddha (獨覺佛, Solitary Buddha). This Pratyekabuddha (獨覺佛, Solitary Buddha) had a coarse and ugly body. At that time, the elder had a young daughter who, upon seeing the Pratyekabuddha (獨覺佛, Solitary Buddha), developed a malicious heart and scornfully scolded and reviled him, saying, 'How hateful is his ugly face and coarse skin!' This Pratyekabuddha (獨覺佛, Solitary Buddha), having received their offerings and desiring to enter Nirvana (寂滅, liberation), performed eighteen transformations for his benefactors. He immediately descended from the sky and returned to the elder's home. The elder was overjoyed. The daughter immediately repented, hoping that the venerable one would forgive her. At that time, the Pratyekabuddha (獨覺佛, Solitary Buddha) heard her repentance. The Buddha told King Pasenadi (波斯匿王): 'The girl at that time is the present princess. Because of slandering the virtuous, she received an ugly form. Later, seeing the divine transformations, she repented and thus regained an upright appearance. Because of making offerings to the Buddha, she will be wealthy in every life and eventually attain liberation.' (From the Second Volume of the Damamūka-nidāna)
King Pasenadi's (波斯匿王) daughter lost her husband and then found another husband under a tree.
The Buddha went to Kāravika's (迦羅越) house for a meal. He entered without closing the door. Later, everyone who came was given food and filled. Kāravika's brother harbored malicious intent, not allowing them to enter. 'If a liberated bhikkhu (比丘, monk) comes, I will break his legs.' The two brothers then departed separately. They both slept under a tree. The brother with malicious intent had his legs broken by a stampeding cow. The brother with good intentions was shaded by the tree as the sun set. King Pasenadi's (波斯匿王) daughter lost her husband. The king loved her dearly and summoned Brahmins (婆羅門, priests) to find a blessed man as her husband. The Brahmins (婆羅門, priests) went out and saw a man lying under a tree, shaded as the sun set. The Brahmins (婆羅門, priests) said, 'This is a blessed man.' They immediately reported to the king. The king said, 'How do you know he has these qualities?' He had him brought, bathed, and dressed in fine clothes, and then married his daughter to him. (From the Fourth Volume of the Avadāna in Ten Sections)
The daughter of the King of Parthia (安息國) initially came with a dog.
In the past, there was a city in a foreign country called Tukhara (頭迦羅). In it, there was a layman who daily invited a Sramana (沙門, ascetic) to his home for a meal. This Sramana (沙門, ascetic) was an Arhat (阿羅漢, enlightened being). When the Sramana (沙門, ascetic) sat down to eat, there was a dog in the house. When the Sramana (沙門, ascetic) ate, he would often set aside some rice to share with the dog. The dog, having received the rice, developed good feelings towards the Sramana (沙門, ascetic). The Sramana (沙門, ascetic) came daily, and the dog became accustomed to waiting. When the Sramana (沙門, ascetic) ate, the dog
思見沙門。沙門來便復持一揣飯與狗。狗有好心向沙門。積年命終。乃為安息國王女。生便識宿命知本是狗。云我棄狗身得王女身。國中都無佛寺沙門。時月支王遣使詣王。見使賢明意欲女與作婦。使將女去。女見沙門心大歡喜。憶先作狗沙門與飯好向沙門。今得人身。今當大供養沙門。月支國中大有沙門。婦常日日飯食三五百人。手自斟酌不使人客。飯食適訖。手自掃地。舍中婦女奴婢皆生好心言。此婦乃是王女。來在是間。常掃除供養沙門。我輩亦當用心。奴婢輩便藏去掃帚。欲自掃地。大家索帚了不知處。便取簏中初來所著衣卷以掃地。夫見婦以新衣掃地。便言。卿雖敬佛法何事乃當以新衣掃地。當索掃帚。婦言。我但以好心向一沙門。二歲得是衣耳。正以此衣掃當何苦哉。我前世時初。無可用佈施。但有好心信有佛法故得此福。亦不治生得此衣也。夫語婦言。卿雖信佛法供養沙門。未曾見沙門與卿一錢兩錢。衣皆是我筋力所致。婦便為夫自說宿命言。我前世時。生在狗中。大家數請沙門。沙門揣飯與我。我有好心向沙門故。去此狗身生為王家女也。夫聞歡喜。謂婦言。卿但以好心向一沙門。得祐乃爾。夫先慳貪。聞婦所說即大布施。無所匱惜。齋戒精進興立佛寺。夫心念言。但以好心得此功德。婦便報言。心
【現代漢語翻譯】 現代漢語譯本 思見一位沙門（佛教出家人）。沙門來了，（狗）又拿出一團飯給狗吃。狗對沙門心懷善意。多年後，狗的壽命終結，轉產生為安息國（古代中亞國家）的國王的女兒。她一出生就記得前世的經歷，知道自己原本是條狗。她說：『我捨棄了狗的身軀，得到了王女之身。』當時安息國中沒有佛寺和沙門。這時，月支王（大月氏，古代中亞國家）派遣使者來到安息國。國王見使者賢明，便將女兒嫁給他做妻子。使者帶著女兒離開。女兒見到沙門，心中非常歡喜，回憶起前世做狗時，沙門給她飯吃，她對沙門心懷善意。如今她得到了人身，應當大大供養沙門。月支國中有很多沙門。她常常每天供養三五百人飯食，親自斟酌，不讓別人幫忙。飯食完畢后，她親自掃地。府中的婦女奴婢都生起好心，說：『這位婦人乃是國王的女兒，來到這裡，常常掃地供養沙門，我們也應當用心。』奴婢們便藏起掃帚，想要自己掃地。大家尋找掃帚，卻不知道在哪裡。她便從箱子里拿出初來時所穿的衣服，捲起來掃地。丈夫看見妻子用新衣服掃地，便說：『你雖然敬重佛法，但為何要用新衣服掃地呢？應當找掃帚。』妻子說：『我只是以好心對待一位沙門，兩年就得到了這件衣服。用這件衣服掃地又有什麼可惜的呢？我前世的時候，沒有什麼可以用來佈施，但因為有好心，相信有佛法，所以才得到這樣的福報，也不是靠經營生計才得到這件衣服的。』丈夫對妻子說：『你雖然信奉佛法，供養沙門，但從未見過沙門給你一錢兩錢，衣服都是我辛勤勞作所得。』妻子便為丈夫講述自己的前世經歷，說：『我前世的時候，生在狗中。大家多次請沙門來，沙門拿飯給我吃。我因為對沙門心懷善意，所以捨棄了狗的身軀，轉生為王家的女兒。』丈夫聽了非常歡喜，對妻子說：『你只是以好心對待一位沙門，得到的庇佑竟然如此之大。』丈夫先前慳吝貪婪，聽了妻子所說，立即開始大行佈施，毫無吝惜，齋戒精進，興建佛寺。丈夫心想：『僅僅以好心就能得到這樣的功德。』妻子便回答說：『心』
【English Translation】 English version I think of a Shramana (Buddhist monk). When the Shramana comes, (the dog) again takes a lump of rice and gives it to the dog. The dog has good intentions towards the Shramana. After many years, the dog's life ends, and it is reborn as the daughter of the king of Parthia (an ancient Central Asian country). She remembers her past life from birth, knowing that she was originally a dog. She says, 'I abandoned the body of a dog and obtained the body of a princess.' At that time, there were no Buddhist temples or Shramanas in Parthia. At this time, the Yuezhi king (Greater Yuezhi, an ancient Central Asian country) sent an envoy to the king. Seeing that the envoy was wise, the king gave his daughter to him as his wife. The envoy took the daughter away. When the daughter saw the Shramana, she was very happy, recalling that in her previous life as a dog, the Shramana gave her food, and she had good intentions towards the Shramana. Now that she has obtained a human body, she should make great offerings to the Shramana. There are many Shramanas in the Yuezhi country. She often feeds three to five hundred people every day, personally pouring drinks and food, not letting others help. After the meal is finished, she sweeps the floor herself. The women and servants in the house all have good intentions, saying, 'This woman is the daughter of the king, and she has come here, often sweeping and making offerings to the Shramanas, we should also be mindful.' The servants then hide the broom, wanting to sweep the floor themselves. Everyone looks for the broom, but they don't know where it is. She then takes out the clothes she wore when she first arrived from the box, rolls them up, and sweeps the floor. When the husband sees his wife sweeping the floor with new clothes, he says, 'Although you respect the Buddha's teachings, why do you use new clothes to sweep the floor? You should find a broom.' The wife says, 'I only treated a Shramana with good intentions, and I got these clothes in two years. What a pity to use these clothes to sweep the floor? In my previous life, I had nothing to give in charity, but because I had good intentions and believed in the Buddha's teachings, I received such blessings, and I didn't get these clothes by making a living.' The husband says to his wife, 'Although you believe in the Buddha's teachings and make offerings to the Shramanas, I have never seen the Shramanas give you a penny or two, the clothes are all obtained by my hard work.' The wife then tells her husband about her past life, saying, 'In my previous life, I was born as a dog. Everyone often invited the Shramanas, and the Shramana gave me food. Because I had good intentions towards the Shramana, I abandoned the body of a dog and was reborn as the daughter of a royal family.' The husband was very happy to hear this, and said to his wife, 'You only treated a Shramana with good intentions, and the protection you received was so great.' The husband was previously stingy and greedy, but after hearing what his wife said, he immediately began to give generously, without any stinginess, observing precepts diligently, and building Buddhist temples. The husband thought, 'Just with good intentions, one can obtain such merit.' The wife then replied, 'The mind'
能令人得佛得生天上得作辟支佛得阿羅漢。皆是心力也。若心念惡。令人墮地獄(出明狗命終作國王女自識宿命經又出福報經)。
波羅奈國王七女與帝釋共語五
波羅奈國道場。從地底上皆黃金色。魚鱗鱉甲轉次相加。往古諸佛皆坐其上。王名脂旬尼。作優婆塞。明於經道。為佛立精舍。極大嚴事。王有七女皆並端正。悉持五戒執節不嫁。第一女名淑調。二名異妙。三名除貪。四名清守。五名息心。六名靜友。七名僧婢。常以月八日十四日十五日二十三日二十九日三十日。精受八戒持正法齋。修厥所信奉戒佈施名聞智慧之行。七女齋畢。求到城外蒙間遊觀。王告七女。蒙間可惡但有死人。骸骨狼藉狐貍鴟鵂食啖其肉。諸哭泣者滿在其間。有何可觀。我宮裡有園苑浴池。其中有五色蓮華。鵁鶄鴛鴦眾鳥翔集其地。列重光目之草。琦樹陰涼甘果恣口。可往遊戲。七女答言。大王甘果眾美何益於我。我見世人生壽無幾。命日趣死形為幻化。莫得久存。我以免夫幼孩。不為甘美惑也。徒欲觀非常之法。愿卻貪意耳。愿王哀許。王即聽之。七女俱出城外。往到蒙間大臭之處。聞哭泣之聲。嗇然毛豎。因共直前觀諸死人。見有斷頭斷臂手腳異處。或有殭屍草覆席裹。或有辜格在地。生草束縛中有罪未死者。家室啼哭
令其解脫。又有擔負死人從城中出者。七女左右遠望。見死者甚多。諸飛鳥走狩爭食其肉。或就土中拖掣尸出。膀脹生蟲其臭難近。於是七女繞之一匝。自相謂言。我曹身等不久亦爾。各說一頌。
第一女言。
世人重其身 好衣加寶香 綺視雅容步 姿則欲人觀 死皆棄于塳 何用是飾嚴
第二女言。
譬如一身居 人去舍毀傾 神遊而身棄 莫能制其形 癡貪謂可保 安知后當亡
第三女言。
觀神載形時 猶馬駕車行 車敗而馬去 可知此非常
第四女言。
本見城完好 中人樂安居 所求未央足 何便忽空虛
第五女言。
若乘船度水 至當舍船去 形非神常宅 焉得久長居
第六女言。
人死依磚臥 形具尚鮮好 挺然不動搖 厥神安所在
第七女言。
如雀在瓶中 羅縠覆其口 縠穿雀飛去 神自隨行走
時天帝釋聞之下贊。善哉善哉。汝欲何愿。吾今與汝。七女問曰。是梵天耶。將地神耶。得無帝釋耶。答言然。吾是忉利天帝釋也。第一女言。愿得無根無枝無葉之樹。于其中生。如是為快。第二女言。愿所生之地。清凈無慾無有陰陽。寂無所緣。第三女言。愿如
【現代漢語翻譯】 現代漢語譯本 讓死者解脫。又有人抬著死人從城裡出來。七個女子在遠處觀看，看到死人很多，各種飛鳥走獸爭搶著吃他們的肉，有的（屍體）被拖到土裡，（屍體）膨脹生蛆，臭氣熏天，難以靠近。於是七個女子繞著屍體走了一圈，互相說道：『我們的身體不久也會變成這樣。』各自說了一首偈。
第一女說：
『世人看重自己的身體，用好的衣服和珍貴的香料裝飾它，用美好的容貌和優雅的步態來吸引別人的目光，希望別人讚賞。但死後都被拋棄在墳墓里，又何必這樣裝飾呢？』
第二女說：
『身體就像一座房屋，人離開了，房屋就會倒塌。神識離開了，身體就被拋棄了，沒有人能控制它的形態。愚癡的人貪戀身體，以為可以永遠保持，怎麼知道它最終會消亡呢？』
第三女說：
『觀察神識寄託在身體里的時候，就像用馬駕車一樣。車子壞了，馬就會離去，由此可知身體是無常的。』
第四女說：
『原本看到城池完整美好，人們在裡面快樂地生活。所求的慾望還沒有滿足，怎麼就忽然變得空虛了呢？』
第五女說：
『如果乘船渡河，到達彼岸就應當捨棄船隻。身體不是神識永久的住所，怎麼能長久居住呢？』
第六女說：
『人死後躺在磚頭上，身體還完整鮮活，挺直著一動不動，他的神識在哪裡呢？』
第七女說：
『就像小鳥在瓶子里，用絲綢覆蓋瓶口。絲綢破了，小鳥就飛走了，神識也隨著業力離開了。』
這時，天帝釋（Deva Indra）聽到后，在空中讚歎道：『善哉！善哉！你們想要什麼願望，我現在就滿足你們。』七個女子問道：『您是梵天（Brahma）嗎？還是地神？莫非是帝釋（Indra）？』帝釋（Indra）回答說：『是的，我是忉利天（Trāyastriṃśa）的帝釋（Indra）。』第一女說：『愿得到一棵沒有根、沒有枝、沒有葉的樹，並在其中出生，這樣就太好了。』第二女說：『愿所出生的地方，清凈無染，沒有慾望，沒有男女之分，寂靜無所牽掛。』第三女說：『愿如…』
【English Translation】 English version Let them be liberated. Moreover, there were people carrying corpses out of the city. The seven women watched from afar, seeing many dead people, with various birds and beasts fighting to eat their flesh, some being dragged into the soil, their bodies bloated and infested with worms, emitting an unbearable stench. Thereupon, the seven women circled the corpses once, saying to each other, 'Our bodies will soon be like this too.' Each spoke a verse.
The first woman said:
'The world values the body, adorning it with fine clothes and precious perfumes, displaying beautiful faces and elegant gaits, desiring others to admire them. But after death, they are all abandoned in the grave. Why bother with such adornments?'
The second woman said:
'The body is like a house; when the person leaves, the house collapses. When the spirit departs, the body is abandoned, and no one can control its form. Foolish people cling to the body, thinking it can be preserved forever, but how can they know it will eventually perish?'
The third woman said:
'Observing the spirit residing in the body is like a horse pulling a cart. When the cart breaks down, the horse leaves. From this, it can be known that the body is impermanent.'
The fourth woman said:
'Originally, the city was seen as complete and beautiful, with people living happily within. Desires were yet to be satisfied, but how suddenly it has become empty?'
The fifth woman said:
'If one crosses a river by boat, one should abandon the boat upon reaching the other shore. The body is not the permanent abode of the spirit; how can it be inhabited for long?'
The sixth woman said:
'After death, a person lies on bricks, the body still complete and fresh, lying stiff and unmoving. Where is his spirit?'
The seventh woman said:
'Like a sparrow in a bottle, with silk covering the mouth. When the silk is torn, the sparrow flies away, and the spirit departs according to its karma.'
At that time, Deva Indra (天帝釋) heard this and praised from the sky: 'Excellent! Excellent! What wishes do you desire? I will now grant them to you.' The seven women asked: 'Are you Brahma (梵天)? Or a earth deity? Could you be Indra (帝釋)?' Indra (帝釋) replied: 'Yes, I am Indra (帝釋) of the Trāyastriṃśa (忉利天) heaven.' The first woman said: 'May I obtain a tree without roots, without branches, without leaves, and be born within it. That would be wonderful.' The second woman said: 'May the place where I am born be pure and free from defilement, without desire, without male or female, peaceful and without attachments.' The third woman said: 'May I be like...'
山中呼聲之響。無往無反。自然無形。第四女言。愿如虛空不始不終無所出生與道通洞。釋言。止止諸女所愿甚妙。汝欲作日月中王為可得矣。若夫虛無無想非吾所制。七女言。天帝。神德高大何以不能致此。佛說食福者福盡不免於畏。譬如老牛不能為人用。何益於我哉。天帝釋言。諸女修齋戒吾亦奉于佛。當爲法兄弟。快乎妙愿。言竟不現(出佛說七女經)。
波斯匿王女金剛為火所焚六
波斯匿王。有一寡女。名曰金剛。莊嚴來歸。父王哀愍。別為立宮。給五百妓女以娛樂之。有一長老青衣。名曰度勝。恒行市脂粉香華。忽見男女無數大眾各赍香華出城。即問。欲何所至。眾人答言。欲問訊佛。佛出於世間三界之尊。度脫。眾生皆得泥洹。度勝聞之。心悅意喜。即自念言。會老見佛宿世之福。便分香直持買好香華。隨眾人輩往到佛所。禮訖卻立。散花燒香一心聽法。過市取一香物因聽法。功德宿行所得之香。氣熏倍前。嫌其遲而共詰之。度勝言。世有聖師三界之尊。說無上法。隨人聽受。是以稽遲。金剛聞歡喜。而自嘆曰。吾等何罪獨隔不聞。即報度勝。試為我說之。度勝受命。即先遣出具受儀式。度勝未還。金剛侍女側息中庭。如子待母。佛告度勝。汝還說法之儀。先敷高座。度勝受敕。具宣聖旨
【現代漢語翻譯】 現代漢語譯本：山中呼喊的聲音，沒有來也沒有往。自然而然，沒有形狀。第四個女兒說：『我願意像虛空一樣，沒有開始也沒有結束，沒有什麼產生，與道相通。』釋迦牟尼佛說：『停止，停止，各位女兒的願望非常好。你們想要做日月中的王者，或許可以得到。至於虛無無想的境界，不是我所能控制的。』第七個女兒說：『天帝釋（Śakra，佛教的護法神）啊，您的神力如此高大，為什麼不能達到這種境界呢？』佛說：『享受福報的人，福報享盡了，終究免不了畏懼。就像老牛一樣，不能為人所用，對我有什麼益處呢？』天帝釋說：『各位女兒修持齋戒，我也奉事佛陀，應當成為法兄弟。』真是快樂啊，美妙的願望。說完就不見了。（出自《佛說七女經》）。
波斯匿王（Prasenajit，古印度拘薩羅國國王，佛陀時期的重要護法）的女兒金剛（Vajrā，比喻堅固不壞）被火焚燒（六）
波斯匿王有一個女兒，已經守寡，名字叫做金剛。她打扮得非常莊嚴，回到父王身邊。父王憐憫她，特別為她建造宮殿，供給五百個侍女來娛樂她。有一個年長的青衣人，名字叫做度勝（Durasjaya，可能指克服困難的人），經常在市場上賣脂粉香花。有一天，他忽然看見無數的男女大眾各自拿著香花出城。就問他們想要到哪裡去。眾人回答說：『想要去問訊佛陀。佛陀出現在世間，是三界中最尊貴的，能夠度脫眾生，使他們都得到泥洹（Nirvana，涅槃）。』度勝聽了之後，心裡非常高興，就自己想：『我能夠老了還能見到佛陀，真是宿世的福報。』於是他分出賣香的錢，買了好香好花，跟隨眾人一起前往佛陀所在的地方。禮拜完畢后，退到一旁站立。散花燒香，一心聽法。因為在市場上拿了一件香物，又因為聽法的功德，以及宿世所修的善行，所得的香氣比之前增加了很多倍。人們嫌他來得太遲，一起責問他。度勝說：『世間有聖師，是三界中最尊貴的，宣說無上的佛法，隨人聽受，所以我才來遲了。』金剛聽了之後，非常歡喜，就自己感嘆說：『我們有什麼罪過，竟然被隔絕，不能聽聞佛法。』於是告訴度勝，請你為我說說佛法。度勝接受命令，就先派人出去準備接受儀式的器具。度勝還沒有回來，金剛的侍女們就在庭院中屏息等待，就像子女等待母親一樣。佛告訴度勝：『你回去宣說佛法的儀式，先鋪設高座。』度勝接受佛的命令，詳細地宣說佛的旨意。
【English Translation】 English version: The sound of a shout in the mountains. Without going or returning. Naturally formless. The fourth daughter said, 'I wish to be like the void, without beginning or end, without anything being born, and to be in complete communion with the Dao.' Śākyamuni Buddha said, 'Stop, stop, the wishes of you daughters are very wonderful. You want to be the king among the sun and moon, perhaps you can achieve it. As for the realm of emptiness and no-thought, it is not something I can control.' The seventh daughter said, 'Śakra (天帝釋，Buddhist protector deity), your divine power is so great, why can't you attain this state?' The Buddha said, 'Those who enjoy blessings, when their blessings are exhausted, will inevitably be afraid. Just like an old ox, unable to be used by people, what benefit is there to me?' Śakra said, 'You daughters practice abstinence and precepts, and I also serve the Buddha, we should become Dharma brothers.' How joyful, wonderful wish. After speaking, he disappeared. (From the Sutra of the Seven Daughters Spoken by the Buddha).
King Prasenajit's (波斯匿王，King of Kosala in ancient India, an important protector of the Buddha during his time) daughter Vajrā (金剛，meaning indestructible), burned by fire (six)
King Prasenajit had a widowed daughter named Vajrā. She was adorned very solemnly and returned to her father. The father pitied her and specially built a palace for her, providing five hundred maids to entertain her. There was an elderly man in blue clothes named Durasjaya (度勝，possibly meaning one who overcomes difficulties), who often sold rouge and fragrant flowers in the market. One day, he suddenly saw countless men and women each carrying fragrant flowers out of the city. He asked them where they wanted to go. The people replied, 'We want to inquire after the Buddha. The Buddha has appeared in the world, is the most honorable in the three realms, and can deliver all beings, enabling them to attain Nirvana (泥洹，涅槃).' Durasjaya was very happy when he heard this, and thought to himself, 'I am fortunate to be able to see the Buddha in my old age, it is a blessing from past lives.' So he divided the money from selling incense and bought good incense and flowers, and followed the crowd to the place where the Buddha was. After bowing, he stood aside. Scattering flowers and burning incense, he listened to the Dharma with all his heart. Because he took a fragrant item in the market, and because of the merit of listening to the Dharma, and the good deeds cultivated in past lives, the fragrance he obtained increased many times compared to before. People blamed him for being late and questioned him together. Durasjaya said, 'There is a holy teacher in the world, the most honorable in the three realms, who speaks the supreme Dharma, which people can listen to and receive, so I was late.' Vajrā was very happy when she heard this, and sighed to herself, 'What sin have we committed that we are isolated and cannot hear the Dharma?' So she told Durasjaya, please tell me about the Dharma. Durasjaya accepted the order and first sent someone out to prepare the utensils for receiving the ceremony. Before Durasjaya returned, Vajrā's maids waited in the courtyard with bated breath, like children waiting for their mother. The Buddha told Durasjaya, 'Go back and proclaim the ceremony of preaching the Dharma, first set up a high seat.' Durasjaya accepted the Buddha's order and explained the Buddha's will in detail.
皆大歡喜。各脫衣一領積為高座。度勝洗浴。承佛威神。如應說法。金剛女等五百餘人。疑解破惡得須陀洹道。說法甚美不覺失火。一時燒死即生天上。王給棺斂葬送畢。往過佛所。佛問。王所從來。王曰。金剛不幸不覺失火。大小燒盡適棺斂還。不審何罪遇此火害。唯愿世尊彰告未聞。佛告大王。過去世時有城。名波羅奈。有長者婦。將綵女五百人。至城外大祠祀。其法難犯。他姓之人不得到邊。不問親疏。來者擲著火中。時世有一辟支佛。名曰迦羅。處在山中晨來分衛。暮輒還山中。迦羅分衛來趣郊祀。長者婦見。忽然瞋恚。共捉迦羅擲著火中。舉身燋爛。便現神足。飛昇虛空。眾女驚怖泣淚悔過。長跪舉頭而自陳曰。女人癡憃不識至真。群惡愚荒毀辱神靈。自惟過罪山積。愿降尊德以消重殃。尋聲即下而般涅槃。諸女起塔供養舍利。佛為大王而說偈言。
愚憃作惡 不能自解 殃追自焚 罪成熾然 愚所望處 不謂適苦 臨墮厄地 乃知不善
佛告大王。爾時長者婦。今王女金剛是。五百侍女。今度勝等五百侍女是(出愚闇法句經第二卷)。
國王女見水上泡起無常想七
昔有國王女。為王所愛未曾離目。時天降雨水上有泡。女見水泡意甚愛敬。女白王言。我欲得水上泡
【現代漢語翻譯】 現代漢語譯本 皆大歡喜。她們各自脫下一件衣服堆積成高座，為度勝（Dushèng）洗浴。憑藉佛的威神之力，如理如法地說法。金剛女（Jīngāng Nǚ）等五百餘人，疑慮消除，破除惡見，證得須陀洹道（Xūtuóhuán Dào）。說法非常殊勝，不知不覺失火，一時之間全部燒死，隨即往生天上。國王用棺材收斂安葬完畢，前去拜見佛陀。佛陀問道：『大王從哪裡來？』國王說：『金剛（Jīngāng）不幸，不知不覺失火，大小全部燒盡，剛剛安葬完畢回來。不知道犯了什麼罪，遭遇這樣的火災。唯愿世尊開示我等未曾聽聞的因緣。』 佛陀告訴國王：『過去世時，有個城市名叫波羅奈（Bōluónài）。有個長者的妻子，帶領五百名綵女，到城外的大祠堂祭祀。那裡的規矩非常嚴格，其他姓氏的人不能靠近，不論親疏，來者都會被扔進火中。當時世上有一位辟支佛（bìzhī fó），名叫迦羅（Jiāluó），住在山中，早晨出來乞食，傍晚回到山中。迦羅（Jiāluó）乞食來到郊外祭祀的地方，長者婦看見后，忽然生起瞋恚，一起抓住迦羅（Jiāluó）扔進火中，全身燒焦。他便顯現神足通，飛昇到虛空中。眾女驚恐害怕，哭泣流淚，懺悔過錯，長跪舉頭，陳述說：『女人愚癡，不認識至真之人，以眾多邪惡和愚昧，毀辱了神靈。自己反省罪過如山積一般，愿您降下尊貴的德行，以消除我們的深重罪業。』迦羅（Jiāluó）聽見聲音后，立即降下併入般涅槃（bō niè pán）。眾女建造佛塔供養舍利。』 佛陀為大王說了偈語： 『愚蠢的人作惡，不能自我解脫，災禍追隨自身焚燒；罪業成熟如火焰般熾烈，愚人所期望的地方，不料卻是痛苦；臨到墮入惡道時，才知道不善。』 佛陀告訴大王：『那時的長者婦，就是現在的王女金剛（Jīngāng）。五百名侍女，就是現在的度勝（Dushèng）等五百名侍女。（出自《愚闇法句經》第二卷）』 國王女見水上泡起無常想 過去有個國王的女兒，被國王所愛，從未離開視線。當時天下雨，水上有水泡。女兒看見水泡，非常喜愛。女兒對國王說：『我想要得到水上的泡。』
【English Translation】 English version Everyone rejoiced. They each took off a piece of clothing and piled them up to make a high seat. They bathed Dusheng (Dushèng). Relying on the Buddha's majestic power, they preached the Dharma appropriately. Vajra Woman (Jīngāng Nǚ) and the other five hundred people, their doubts resolved, broke through evil views, and attained the Sotapanna path (Xūtuóhuán Dào). The preaching was very beautiful, and unknowingly a fire broke out. They were all burned to death at once and were immediately reborn in the heavens. The king had them placed in coffins and buried. He then went to see the Buddha. The Buddha asked, 'Where have you come from, Great King?' The king said, 'Vajra (Jīngāng) was unfortunate, and unknowingly a fire broke out, burning everything, big and small. I have just finished burying them and returned. I do not know what sin they committed to encounter such a fire. I hope that the World Honored One will reveal to us what we have not heard.' The Buddha told the king, 'In the past, there was a city called Benares (Bōluónài). There was a wife of a wealthy man who led five hundred women to a large shrine outside the city for sacrifices. The rules there were very strict. People of other surnames were not allowed to approach, regardless of their relationship. Anyone who came would be thrown into the fire. At that time, there was a Pratyekabuddha (bìzhī fó) named Kāla (Jiāluó) who lived in the mountains. He would come to beg for food in the morning and return to the mountains in the evening. Kāla (Jiāluó) came to the suburban sacrificial site to beg for food. When the wealthy man's wife saw him, she suddenly became angry and together they grabbed Kāla (Jiāluó) and threw him into the fire, burning his whole body. He then manifested his supernatural powers and flew into the sky. The women were frightened and wept, repenting of their mistakes. They knelt down and raised their heads, saying, 'We women are foolish and do not recognize the truly enlightened one. With much evil and ignorance, we have insulted the divine spirit. We reflect on our sins, which are like a mountain. We hope that you will bestow your noble virtue to eliminate our heavy sins.' Kāla (Jiāluó), hearing their voices, immediately descended and entered Parinirvana (bō niè pán). The women built a pagoda to enshrine his relics.' The Buddha spoke this verse for the Great King: 'Foolish people do evil, unable to free themselves, calamity follows and burns them; sins ripen and blaze like flames, the place where fools hope, unexpectedly brings suffering; when about to fall into a bad state, they then realize their unwholesomeness.' The Buddha told the Great King, 'The wealthy man's wife at that time is now the princess Vajra (Jīngāng). The five hundred attendants are now the five hundred attendants such as Dusheng (Dushèng). (From the second volume of the Sutra of the Law of Foolish Darkness)' The King's Daughter Sees Bubbles on the Water and Thinks of Impermanence In the past, there was a king's daughter who was loved by the king and never left his sight. At that time, it rained and there were bubbles on the water. The daughter saw the bubbles and loved them very much. The daughter said to the king, 'I want to get the bubbles on the water.'
以為頭華鬘。王告女曰。今水上泡不可執持。云何得取以為華鬘。女言。設不得者我當自殺。王聞女語。告巧師曰。汝等奇巧靡事不通。速取水泡與我女作鬘。若不爾者當斬汝等。答曰。我等不堪取泡作鬘。有一老匠言。我能取泡。王甚歡喜。即告女曰。今有一人堪任作鬘。汝可自往躬自臨視。女隨王語在外瞻視。時彼老匠白王女言。我素不別水泡好醜。伏願王女躬自取泡我當作鬘。女尋取泡隨手破壞不能得之。如是終日竟不得泡。女自疲厭而舍之去。女白王言。水泡虛偽不可久停。愿王與我作紫磨金鬘。終日竟夜無有枯萎。水上泡者誑惑人目。雖有形質生生便滅。盛炎野馬亦復如是。渴愛疲勞而喪其命。人身虛偽樂少苦多。磨滅之法不得久停。遷轉變易在世無幾(出水上泡經)。
摩阇尼為婆羅門所嫉八
過去有王。名曰禁寐。生一女兒。著自然金花鬘。號曰摩梨尼。王召國內同日生女五百人。以充給使。摩梨尼年大。供養五百婆羅門日日不替。時迦葉佛住一園中。常出遊行至佛住園。御者不入。女問。我無園不入何故避此。答曰。此園但有禿頭沙門。名曰迦葉。不宜見之。是故不入。女曰。可入。見佛金色心大歡喜。頭面作禮佛說妙法得受三歸五戒致敬而去。女自追念。婆羅門非良福田。不應受施。
【現代漢語翻譯】 現代漢語譯本 『以為頭華鬘』。國王告訴女兒說：『現在水上的泡沫不可執持，怎麼能拿來做華鬘呢？』女兒說：『如果得不到，我就自殺。』國王聽了女兒的話，告訴工匠們說：『你們的技藝精巧，沒有辦不到的事情，快點取來水泡給我的女兒做華鬘。如果不這樣做，就斬殺你們。』工匠們回答說：『我們不能夠取水泡做華鬘。』有一位老工匠說：『我能取水泡。』國王非常高興，就告訴女兒說：『現在有一個人能夠做華鬘，你可以親自去觀看。』女兒聽從國王的話，在外邊觀看。當時那位老工匠對國王的女兒說：『我向來不分辨水泡的好壞，希望國王的女兒親自去取水泡，我來做華鬘。』女兒尋找水泡，隨手破壞，不能得到。像這樣一整天，最終也沒有得到水泡。女兒自己疲憊厭倦，就放棄離開了。女兒對國王說：『水泡虛假不實，不能長久停留，希望國王給我做紫磨金的華鬘，整天整夜都不會枯萎。水上的泡沫迷惑人的眼睛，雖然有形狀和實質，一生下來就滅亡。盛夏的陽焰也像這樣，因為渴愛疲勞而喪失性命。人的身體虛假不實，快樂少而痛苦多，是磨滅之法，不能長久停留，遷變轉變，在世上沒有多久。』（出自《水上泡經》）。
『摩阇尼為婆羅門所嫉』 過去有一位國王，名叫禁寐（Jinmei），生了一個女兒，戴著天然的金花華鬘，名叫摩梨尼（Molini）。國王召集國內同日出生的五百個女孩，來充當侍女。摩梨尼長大后，供養五百個婆羅門，每天都不間斷。當時迦葉佛（Kasyapa Buddha）住在一個園林中，常常出來大小便，到佛居住的園林。御者不進入。女兒問：『我沒有園林，不進入是什麼緣故，要避開這裡？』御者回答說：『這個園林只有禿頭的沙門，名叫迦葉，不應該見他，所以不進入。』女兒說：『可以進入。』見到佛的金色的身軀，心中非常歡喜，頭面作禮，佛為她說妙法，她接受了三歸五戒，致敬而去。女兒自己追想，婆羅門不是良田福田，不應該接受施捨。
【English Translation】 English version 『Taking Water Bubbles as a Garland』 The king told his daughter, 『Now, water bubbles cannot be held. How can you take them to make a garland?』 The daughter said, 『If I cannot get them, I will kill myself.』 Hearing his daughter's words, the king told the craftsmen, 『Your skills are exquisite, and there is nothing you cannot do. Quickly fetch water bubbles to make a garland for my daughter. If you do not, I will execute you.』 They replied, 『We are unable to take bubbles to make a garland.』 An old craftsman said, 『I can take bubbles.』 The king was very pleased and told his daughter, 『Now there is someone who can make a garland. You can go and watch him yourself.』 The daughter followed the king's words and watched from outside. At that time, the old craftsman said to the king's daughter, 『I have never distinguished between good and bad water bubbles. I hope the king's daughter will personally take the bubbles, and I will make the garland.』 The daughter searched for bubbles, destroying them as she touched them, unable to obtain any. Thus, all day long, she could not get any bubbles. The daughter, tired and weary, gave up and left. The daughter said to the king, 『Water bubbles are false and cannot stay for long. I wish the king would make me a garland of Jambu River gold, which will not wither day and night. Water bubbles deceive people's eyes. Although they have form and substance, they are born and then perish. The mirage in the hot season is also like this, losing its life due to thirst and fatigue. The human body is false, with little joy and much suffering. It is subject to destruction and cannot stay for long, changing and transforming, lasting only a short time in the world.』 (From the Water Bubble Sutra)
『Molini is Envied by the Brahmins』 In the past, there was a king named Jinmei (Forbidden Sleep), who had a daughter wearing a natural golden flower garland, named Molini (Garlanded). The king summoned five hundred girls born on the same day in the country to serve as attendants. When Molini grew up, she made offerings to five hundred Brahmins every day without fail. At that time, Kasyapa Buddha (Turtle Island Buddha) lived in a garden, and often went out to relieve himself, going to the garden where the Buddha lived. The charioteer did not enter. The daughter asked, 『I do not have a garden, why do you avoid this place?』 The charioteer replied, 『This garden only has bald-headed Shramanas (ascetics), named Kasyapa, and it is not appropriate to see him, so I do not enter.』 The daughter said, 『We can enter.』 Seeing the Buddha's golden body, her heart was very happy. She bowed her head and paid respects, and the Buddha spoke wonderful Dharma for her. She received the Three Refuges and Five Precepts, paid her respects, and left. The daughter reflected, 『Brahmins are not good fields of merit and should not receive offerings.』
回以供佛。時婆羅門聞摩梨尼作迦葉弟子。更以上饌而供養之。心生嫉妒。禁寐已夜。得十一種夢。旦集群臣自覺所夢。臣令問相婆羅門。婆羅門曰。此夢不祥。或當失國或能喪命。王曰。可免乎。相師答曰。須種種牛羊象馬。並王女摩梨尼。及五百眷屬。卻後七日於四衢道中殺以祠天。此災可滅。王聞敕令。即辦呼摩梨尼以事語之。六日之內隨意所欲。答曰。甚不惜死。愿第一日與城中男女共至迦葉佛所。皆受三歸五戒。王即聽之。愿第二日與王眾臣共往佛所。愿第三日與諸王子共往佛所。愿第四日與諸王女共詣佛所。愿第五日與王夫人婇女共至佛所。愿第六日與王共至佛所。王悉聽許。及與眾人往至佛所。佛為說法得果。皆受三歸五戒。王向迦葉佛說十一夢。佛言。此夢所為未來非現在也。夢小樹生花者。當來有佛名釋迦文。時世之人年始二十頭生白髮已生兒子。夢犢子耕者十歲兒領家事。父母不得自在。夢三釜並煮飯邊釜各跳相入不墮中央者。富者更相惠施貧者不得。夢見駱駝兩頭食草者。群臣既食王祿復取民物。夢見馬母飲駒乳者。時母嫁女反從求食。夢見金缽于虛空中行者。雨澤不時夢見野狐尿金缽中者。人民從富婚不顧姓族。夢獼猴坐床上者。時國王用非法暴虐無道。夢見牛頭著栴檀幘與腐草同價者。釋
【現代漢語翻譯】 現代漢語譯本 取來供養佛陀。當時，婆羅門聽聞摩梨尼（Mālini，人名）成爲了迦葉（Kāśyapa，過去七佛之一）的弟子，便用更好的食物來供養她，心中卻生起嫉妒。他徹夜難眠，做了十一種夢。第二天早上，他召集大臣，自覺所夢不祥。大臣讓他去詢問相師婆羅門。婆羅門說：『這些夢不吉祥，或許會失去國家，或許會喪命。』國王問：『可以避免嗎？』相師回答說：『需要各種牛羊象馬，以及王女摩梨尼，和五百名眷屬，在七天後於四通八達的道路上殺死他們來祭祀天神，這樣災難才能消除。』國王聽後下令，立即召來摩梨尼，把事情告訴了她。允許她在六天之內隨意做想做的事。摩梨尼回答說：『我一點也不吝惜自己的生命，只希望第一天能和城中的男女一起到迦葉佛那裡，都受三歸五戒。』國王就答應了。她希望第二天和國王眾臣一起去佛那裡，第三天和各位王子一起去佛那裡，第四天和各位王女一起去佛那裡，第五天和王后嬪妃一起去佛那裡，第六天和國王一起去佛那裡。國王都答應了，並和眾人一起前往佛陀處。佛陀為他們說法，使他們證得果位，都受了三歸五戒。國王向迦葉佛講述了十一個夢。佛陀說：『這些夢所預示的是未來，而不是現在。夢見小樹開花，預示將來有佛出世，名為釋迦文（Śākyamuni，現在佛），那時的人們年紀輕輕就頭髮變白，剛二十歲就生了孩子。夢見小牛耕地，預示十歲的孩子掌管家事，父母不得自由。夢見三個鍋一起煮飯，旁邊的鍋里的飯各自跳到中間的鍋里，卻沒有掉到地上，預示富人互相施捨，窮人卻得不到好處。夢見駱駝兩頭吃草，預示群臣既拿國王的俸祿，又掠奪百姓的財物。夢見母馬喝小馬的奶，預示母親嫁女兒反而向女兒索取食物。夢見金缽在天空中飛行，預示雨水不及時。夢見野狐向金缽中撒尿，預示人們嫁娶只看重財富，不顧及姓氏門第。夢見獼猴坐在床上，預示當時的國王用法不當，暴虐無道。夢見牛頭戴著旃檀（candana，一種香木）帽子，和腐爛的草一樣價錢，預示釋
【English Translation】 English version He took them to offer to the Buddha. At that time, the Brahmin heard that Mālini (name of a person) had become a disciple of Kāśyapa (one of the past seven Buddhas), and offered her even better food, but jealousy arose in his heart. He couldn't sleep all night and had eleven dreams. The next morning, he gathered his ministers, feeling that his dreams were ominous. The ministers told him to ask the soothsayer Brahmin. The Brahmin said, 'These dreams are not auspicious, perhaps you will lose the country, perhaps you will lose your life.' The king asked, 'Can it be avoided?' The soothsayer replied, 'You need various cattle, sheep, elephants, horses, as well as the princess Mālini, and five hundred attendants, to kill them in the crossroads after seven days to sacrifice to the gods, so that the disaster can be eliminated.' After hearing this, the king ordered that Mālini be summoned immediately and told her about the matter. He allowed her to do whatever she wanted within six days. Mālini replied, 'I don't cherish my life at all, I only hope that on the first day I can go to the Buddha Kāśyapa with the men and women in the city, and all take the Three Refuges and Five Precepts.' The king agreed. She hoped to go to the Buddha with the king and his ministers on the second day, to the Buddha with the princes on the third day, to the Buddha with the princesses on the fourth day, to the Buddha with the queen and concubines on the fifth day, and to the Buddha with the king on the sixth day. The king agreed to all of this, and went to the Buddha with the crowd. The Buddha preached the Dharma to them, enabling them to attain the fruit, and all took the Three Refuges and Five Precepts. The king told the Buddha Kāśyapa about the eleven dreams. The Buddha said, 'These dreams foretell the future, not the present. Dreaming of a small tree blooming foretells that a Buddha will appear in the future, named Śākyamuni (the present Buddha), and at that time people will turn white hair at a young age, and have children at the age of twenty. Dreaming of a calf plowing the field foretells that a ten-year-old child will be in charge of the family affairs, and the parents will not be free. Dreaming of three pots cooking rice together, and the rice in the pots on the side jumping into the pot in the middle, but not falling to the ground, foretells that the rich will give to each other, but the poor will not benefit. Dreaming of a camel eating grass with two heads foretells that the ministers will take the king's salary and plunder the people's property. Dreaming of a mare drinking the milk of a foal foretells that the mother will marry her daughter but ask her daughter for food. Dreaming of a golden bowl flying in the sky foretells that the rain will not be timely. Dreaming of a fox urinating into a golden bowl foretells that people will only value wealth when marrying, regardless of family background. Dreaming of a monkey sitting on a bed foretells that the king at that time will use illegal and tyrannical ways. Dreaming of an ox head wearing a sandalwood (candana, a type of fragrant wood) hat, and the price is the same as rotten grass, foretells that the release
種貪利為人說法。夢見水中央濁四邊清者。佛法中國先滅邊國反盛。于王之身無有不祥。王即于座上敕諸臣曰。祠天之牲今悉無畏。吾從今寧自失命。不故殺生況殺人乎(出彌沙律第四十卷)。
國王女狗頭感捕魚師述婆伽九
國王有女。名曰狗頭。有捕魚師。名述婆伽。隨道而行。遙見王女在高樓上。窗中見面想像染著。心不暫舍彌歷日月不能飲食。母問其故。以情答母。我見王女心不能忘。母抑喻言。汝是小人王女尊貴。不可得也。兒言。我心願樂不能暫忘。若不如意不能活也。母為子故入王宮中。常送肥魚肥肉。以遺王女而不取價。王女怪問。汝欲求何。母白王女愿卻左右當以情告。我唯有一子。敬慕王女情結成病命不云遠。愿垂愍念賜其生命。王女言曰。汝月十五日于某甲天祠中住天像后。母還語子。汝愿已得。告之如上。沐浴新衣在天像后住。王女至時白其父王。我有不吉須至天祠以求吉福。王言大善。即嚴車五百乘出至天祠。既到。敕諸從者。齊門而止。獨入天祠。天神思惟。此不應爾。王為施主不可令此小人毀辱王女。即𥜒此人令睡不覺。王女既入。見其睡重推之不寤。即以瓔珞直十萬兩金遺之而去。去後此人得覺。見有瓔珞。又問眾人知王女來。情願不遂。憂恨懊惱淫火內發自燒而死。
【現代漢語翻譯】 現代漢語譯本 有人爲了貪圖利益而為人說法。夢見水中央渾濁而四邊清澈，預示著佛法在中國會逐漸衰落，而在邊遠地區反而會興盛。對於國王自身來說，不會有什麼不祥的事情發生。國王聽后，立刻在座位上下令各位大臣說：『祭祀用的牲畜，現在都要善待它們，不要讓它們感到恐懼。我從今以後寧願自己失去生命，也不再故意殺害生命，更何況是殺人呢？』（出自《彌沙律》第四十卷）。
國王的女兒狗頭（名字），與捕魚師述婆伽（職業）的故事
過去，有一位國王，他有一個女兒，名叫狗頭。有一個捕魚師，名叫述婆伽，他沿著道路行走，遠遠地看見國王的女兒在高樓上，從窗戶里看到了她的容貌，從此心生愛慕，日思夜想，廢寢忘食。他的母親問他原因，他便把自己的感情告訴了母親：『我見到了王女，心裡無法忘記她。』母親勸解他說：『你只是個普通人，王女是尊貴之人，你是不可能得到她的。』兒子說：『我心裡非常渴望，片刻都不能忘記，如果不能如願，我就活不下去了。』母親爲了兒子，進入王宮之中，經常送去肥美的魚肉，送給王女，卻不收取任何報酬。王女感到奇怪，便問她想要什麼。母親告訴王女，希望屏退左右，然後把實情告訴她：『我只有一個兒子，他敬慕王女，心結成病，恐怕活不了多久了，希望您能可憐他，賜予他生命。』王女說：『你可以在每月十五日，在某某天祠中，躲在天神像的後面等候。』母親回去告訴兒子，說他的願望已經可以實現了，並把王女的話告訴了他。於是，他沐浴更衣，穿上新衣服，躲在天神像的後面等候。王女到了約定的時間，告訴她的父王說：『我有些不吉利的事情，需要到天祠去祈求吉祥。』國王說：『很好。』於是準備了五百輛車，浩浩蕩蕩地前往天祠。到達之後，國王命令所有的隨從，在門外停止前進，自己獨自進入天祠。天神心想：『這不應該這樣，國王是施主，不能讓這個小人玷污王女。』於是讓這個人昏睡過去，不省人事。王女進入天祠后，看見他睡得很沉，便推了他一下，他也沒有醒來。於是，王女留下價值十萬兩黃金的瓔珞，然後離開了。這個人醒來之後，看見了瓔珞，又向眾人詢問，得知王女來過，但自己的心願沒有實現，憂愁懊惱，淫慾之火在內心燃燒，最終自焚而死。
【English Translation】 English version To preach the Dharma out of greed for profit. To dream of water that is turbid in the center and clear on all sides indicates that the Buddha-dharma will first decline in China and then flourish in border countries. There will be no misfortune for the king himself. The king, upon hearing this, immediately ordered his ministers from his seat, saying: 'The sacrificial animals for the heavens must now all be treated with kindness and without fear. From now on, I would rather lose my own life than deliberately kill any living being, let alone kill a person!' (From the Mi Sha Lu, Volume 40).
The Story of King's Daughter Dog-Head (name) and the Fisherman Sudvaga (occupation)
In the past, there was a king who had a daughter named Dog-Head. There was a fisherman named Sudvaga who was walking along the road when he saw the king's daughter on a high tower, looking out from a window. From that moment on, he was filled with love and longing, unable to eat or sleep. His mother asked him the reason, and he told her his feelings: 'I saw the princess, and I cannot forget her.' His mother advised him, saying: 'You are just an ordinary person, and the princess is a noble person. You cannot have her.' The son said: 'My heart is filled with desire, and I cannot forget her for even a moment. If I cannot have her, I will not be able to live.' The mother, for the sake of her son, entered the royal palace and often sent delicious fish and meat to the princess without asking for any payment. The princess was curious and asked her what she wanted. The mother told the princess that she wished to speak to her in private and then told her the truth: 'I have only one son, and he admires the princess so much that he has become ill. I am afraid he will not live much longer. I hope you can have pity on him and grant him life.' The princess said: 'You can have him wait behind the statue of the deity in the temple on the fifteenth of each month.' The mother went back and told her son that his wish could be fulfilled and told him what the princess had said. So, he bathed and changed into new clothes and waited behind the statue of the deity. When the princess arrived at the appointed time, she told her father the king: 'I have some unlucky things that I need to go to the temple to pray for good fortune.' The king said: 'Very well.' So, he prepared five hundred carriages and went to the temple in a grand procession. Upon arrival, the king ordered all the attendants to stop at the gate and entered the temple alone. The deity thought: 'This should not be allowed. The king is the benefactor, and this commoner should not be allowed to defile the princess.' So, he made the man fall into a deep sleep, unconscious. When the princess entered the temple, she saw that he was sleeping soundly, so she pushed him, but he did not wake up. So, the princess left behind a necklace worth one hundred thousand taels of gold and left. When the man woke up, he saw the necklace and asked the people around him, and he learned that the princess had been there, but his wish had not been fulfilled. He was filled with sorrow and regret, and the fire of lust burned within him, and he eventually burned himself to death.
以是證故知。女人之心不擇貴賤。唯欲是從。複次昔有國王女。逐旃陀羅共為不凈。又有仙人女。隨逐師子(出大智論第十四卷)。
經律異相卷第三十四 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第三十五(得道長者部上)
梁沙門僧旻寶唱等集寶稱出家見佛悟道一守籠那足下生毛苦行得道二最勝難降染化成道三福增百歲出家見其本骸心曉見道四須達多崎嶇見佛時獲悟道五須達七貧后得食並奉佛僧倉庫自滿六最勝魔嬈不移七申日為佛作毒飯火坑自皆變滅八辯意請佛僧有二乞兒一死一為王九曇摩留支先身為大魚十慳長者入海婦施佛絹眾商皆死唯己獨存十一毗羅陀請佛僧食而庫藏自滿十二婆世躓染欲危身為目連所救十三長者新生一子即識本緣求母請佛甘味自下十四阿那邠邸七子為財受戒聞法離垢十五
寶稱長者出家見佛悟道一
波羅奈城有長者。名阿具利子。字曰蛇陀(梁言寶稱出曜經云夜輸)年二十四。有琉璃屐生而著足。父母貴異。字曰蛇陀。別作屋宅。寒暑易處伎女娛樂不去左右。寶稱中夜欻見諸伎女皆如死狀。膿血流溢肢節斷壞屋宅眾具皆似冢墓。戶輒自開天地大冥。唯睹小光趣東城門。門復自開明照鹿園。尋光見佛瞻睹相好。怖止迷解舉聲嘆曰。久
【現代漢語翻譯】 因此可以知道，女人的心不分貴賤，只順從自己的慾望。再者，過去有國王的女兒，跟隨旃陀羅（賤民）一起做不凈之事。又有仙人的女兒，跟隨獅子。（出自《大智度論》第十四卷）
《經律異相》卷第三十四 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第三十五（得道長者部上）
梁朝沙門僧旻、寶唱等編輯。寶稱出家見佛悟道一、守籠那足下生毛苦行得道二、最勝難降染化成道三、福增百歲出家見其本骸心曉見道四、須達多崎嶇見佛時獲悟道五、須達七貧后得食並奉佛僧倉庫自滿六、最勝魔嬈不移七、申日為佛作毒飯火坑自皆變滅八、辯意請佛僧有二乞兒一死一為王九、曇摩留支先身為大魚十、慳長者入海婦施佛絹眾商皆死唯己獨存十一、毗羅陀請佛僧食而庫藏自滿十二、婆世躓染欲危身為目連所救十三、長者新生一子即識本緣求母請佛甘味自下十四、阿那邠邸七子為財受戒聞法離垢十五。
寶稱長者出家見佛悟道一
波羅奈城有一位長者，名叫阿具利子，字蛇陀（梁言寶稱，出曜經云夜輸）。年齡二十四歲，有琉璃鞋子，生下來就穿著在腳上。父母認為他很尊貴奇異，所以字他為蛇陀。另外建造屋宅，寒暑季節變換居住，有歌舞伎女娛樂，不離開左右。寶稱半夜忽然看見那些歌舞伎女都像死了一樣，膿血流淌，肢體斷裂毀壞，屋宅和各種器具都像墳墓。門經常自己打開，天地一片黑暗，只看到一點小光亮，通向東城門。城門又自己打開，光明照亮鹿園。寶稱順著光亮看見佛，瞻仰佛的相好，驚恐停止迷亂，舉聲讚歎說：『久遠啊！』
【English Translation】 Therefore, it is known that a woman's heart does not discriminate between noble and lowly, but only follows its desires. Furthermore, in the past, there was a king's daughter who followed a Chandalas (outcaste) to engage in impure acts. There was also a female ascetic who followed a lion. (From the Mahaprajnaparamita-sastra, Volume 14)
The Miscellaneous Phenomena in Sutras and Vinaya, Volume 34 Taisho Tripitaka Volume 53, No. 2121, The Miscellaneous Phenomena in Sutras and Vinaya
The Miscellaneous Phenomena in Sutras and Vinaya, Volume 35 (Upper Section of Elders Who Attained the Path)
Compiled by the Liang Dynasty monks Sengmin and Baochang, et al. Baochang's Renunciation, Seeing the Buddha, and Enlightenment 1; Shoulongna's Attainment of the Path Through Ascetic Practices with Hair Growing Under His Feet 2; The Most Victorious One's Difficult Subjugation and Transformation into the Path 3; Increase of Blessings for a Hundred Years, Renunciation, Seeing His Original Skeleton, and Understanding the Path 4; Sudatta's Difficulties in Seeing the Buddha and Attaining Enlightenment 5; Sudatta's Seven Instances of Poverty Followed by Obtaining Food and Offering It to the Buddha and Sangha, Filling the Storehouse 6; The Most Victorious One's Unwaveringness Despite Mara's Disturbances 7; Shenri Making Poisonous Food for the Buddha, but the Fiery Pit Transforming and Disappearing 8; Bianyi Inviting the Buddha and Sangha, with Two Beggars, One Dying and One Becoming a King 9; Tanmoliuzhi's Previous Life as a Large Fish 10; A Miserly Elder Entering the Sea, His Wife Donating Silk to the Buddha, All Merchants Dying Except for Him 11; Piluotuo Inviting the Buddha and Sangha for a Meal, and the Treasury Filling Itself 12; Poshi Stumbling into Defilement and Lust, His Life Endangered, but Saved by Maudgalyayana 13; An Elder's Newborn Son Immediately Recognizing His Past Life, Seeking His Mother, and Requesting the Buddha for Sweet Flavors from Below 14; Anathapindika's Seven Sons Receiving Precepts for Wealth, Hearing the Dharma, and Leaving Behind Defilements 15.
Elder Baochang's Renunciation, Seeing the Buddha, and Enlightenment 1
In the city of Varanasi, there was an elder named Ajulizi, with the given name Shetuo (Baochang in the Liang Dynasty language, Yeshu in the Sutra of Emerging Luminosity). At the age of twenty-four, he had crystal shoes that he was born wearing. His parents considered him noble and extraordinary, so they named him Shetuo. They built separate houses for him, where he lived according to the changing seasons, with entertaining female performers who never left his side. In the middle of the night, Baochang suddenly saw all the female performers as if they were dead, with pus and blood flowing, limbs broken and destroyed, and the houses and various objects resembling tombs. The doors often opened by themselves, and the heavens and earth were in great darkness, with only a small light leading to the east city gate. The city gate also opened by itself, and the light illuminated the Deer Park. Following the light, Baochang saw the Buddha, gazed upon his excellent features, stopped in fear and confusion, and exclaimed in a loud voice, 'For a long time!'
在愛獄著名色械。今趣神尊寧得脫不。佛言。童子善來覺矣。斯處無憂眾行畢竟。前禮佛足。佛為說法逮無垢法眼。即起白佛。愿為弟子。佛言。善來比丘便成沙門。明旦眾女周慞遍求。大家驚怖不知所在。長者遣馬四出推索。父乘子車東行尋求。道遇一水。水名波羅奈。度水見子寶屐脫置岸邊。即尋足跡徑趣鹿園。佛以方便令其父子兩不相見。長者問佛言。我子寶稱足跡趣此。瞿曇見不。佛告長者。若子在斯何憂不見。佛為說法入須陀洹。寶稱心解便得羅漢。父子相見恩愛微薄。長者白佛。今日心悅情有二喜。一遇佛解喜。二離愛快喜。
於時寶稱親支四人。一名富耨。二名維摩羅。三名橋炎缽。四名須陀。聞寶稱已作沙門。驚喜毛堅曰。吾共詣佛並省寶稱。即便俱行。見佛影則乘本願行。作禮白佛。飢渴道化虛心日久。不以鄙陋愿為弟子。佛言。善來比丘皆成沙門。為說心本凈聞義心了。便得羅漢。如有聞者發足尋覓。皆得道果(出中本起經又上出出曜經第十九卷)。
守籠那足下生毛苦行得道二
瞻婆城有大長者子。字守籠那。其父母唯有此子。心甚念之。生來習樂未曾躡地足下生毛。時摩竭國王聞瞻婆城中大長者子遲欲見之。即敕城主。使諸長者各將兒來。時瞻婆城主奉敕。詣摩竭王。在
【現代漢語翻譯】 現代漢語譯本： 在愛慾牢獄中被情色所束縛。現在來拜見神聖的佛陀，難道能獲得解脫嗎？佛陀說：『童子，你來得好，已經覺悟了。這裡沒有憂愁，一切行為終將完結。』寶稱向前禮拜佛足。佛陀為他說法，使他獲得了無垢的法眼。他隨即起身稟告佛陀：『我願意成為您的弟子。』佛陀說：『善來比丘（Bhikkhu，比丘的含義是出家男子），你即刻成為沙門（Shramana，沙門的含義是出家修行者）。』 第二天早上，眾女子四處尋找寶稱，大家驚慌恐懼，不知他去了哪裡。長者（長者指有財富、有地位的人）派遣馬匹四處尋找。寶稱的父親乘坐兒子以前乘坐的車子向東尋找。在路上遇到一條河，河名叫波羅奈（Bārāṇasī）。他渡過河，看見兒子脫下的寶屐（珍貴的鞋子）放在岸邊。於是沿著足跡直接前往鹿園（Mrigadava）。佛陀用方便法門使他的父子二人沒有相見。長者問佛陀說：『我的兒子寶稱的足跡來到這裡，瞿曇（Gotama，瞿曇是釋迦牟尼的姓氏）您看見了嗎？』佛陀告訴長者說：『如果你的兒子在這裡，何愁不能相見呢？』佛陀為他說法，使他證入了須陀洹（Srotāpanna，須陀洹是佛教四果位中的初果）。寶稱內心解脫，便證得了阿羅漢（Arhat，阿羅漢是佛教修行的最高果位）。父子相見，恩愛之情已經很淡薄。長者稟告佛陀說：『今天我內心喜悅，心中有兩件喜事。一是遇到佛陀，得到解脫的喜悅；二是脫離愛慾，得到快樂的喜悅。』 當時，寶稱的親族四人，一名富耨（Purna），二名維摩羅（Vimala），三名橋炎缽（Katyayaniputra），四名須陀（Suda）。聽說寶稱已經做了沙門，驚喜得毛髮豎立，說：『我們一起去拜見佛陀，並看望寶稱。』他們便一同前往。見到佛陀的身影，便依照本來的願望行事，頂禮佛陀，稟告佛陀說：『我們飢渴于佛法教化，虛心求道已經很久了。不因我們的鄙陋，希望成為您的弟子。』佛陀說：『善來比丘，你們都成為沙門吧。』佛陀為他們宣說心性的本凈，聽聞佛法真義，內心明瞭，便證得了阿羅漢。如有聽聞此事的人，發心尋找佛法，都能得到道果（指修行證果）。（出自《中本起經》，又見於《出曜經》第十九卷）。 守籠那（Shrona）足下生毛，苦行得道二 瞻婆城（Champa）有一位大長者的兒子，名叫守籠那。他的父母只有這一個兒子，非常疼愛他。他生來就習慣於享樂，從未踩過地面，足下長滿了毛。當時，摩竭（Magadha）國王聽說瞻婆城中有一位大長者的兒子，想要見他。於是命令城主，讓各位長者各自帶著兒子前來。當時，瞻婆城主奉國王的命令，前往摩竭王。
【English Translation】 English version: Bound by lust in the prison of love and desire. Now coming to see the divine Buddha, can one be liberated? The Buddha said, 'Good come, child, you are already awakened. There is no sorrow here, and all actions will eventually end.' Bao Cheng prostrated himself at the Buddha's feet. The Buddha preached to him, enabling him to attain the stainless Dharma eye. He then rose and reported to the Buddha, 'I wish to become your disciple.' The Buddha said, 'Welcome, Bhikkhu (Bhikkhu means a male renunciate), you will immediately become a Shramana (Shramana means a wandering ascetic).' The next morning, the women searched everywhere for Bao Cheng, and everyone was frightened and did not know where he had gone. The elder (an elder refers to a person with wealth and status) sent horses to search everywhere. Bao Cheng's father rode the son's former carriage eastward in search. On the way, he encountered a river called Bārāṇasī. He crossed the river and saw his son's precious shoes (precious shoes) placed on the shore. So he followed the footprints directly to Mrigadava (Deer Park). The Buddha used expedient means to prevent the father and son from meeting. The elder asked the Buddha, 'My son Bao Cheng's footprints have come here, Gotama (Gotama is the surname of Shakyamuni), have you seen him?' The Buddha told the elder, 'If your son is here, why worry about not seeing him?' The Buddha preached to him, enabling him to enter Srotāpanna (Srotāpanna is the first fruit of the four fruits of Buddhism). Bao Cheng's heart was liberated, and he attained Arhat (Arhat is the highest fruit of Buddhist practice). When father and son met, the affection was already very weak. The elder reported to the Buddha, 'Today my heart is joyful, and there are two joys in my heart. One is the joy of meeting the Buddha and being liberated; the other is the joy of being free from love and desire.' At that time, four members of Bao Cheng's family, named Purna, Vimala, Katyayaniputra, and Suda. Hearing that Bao Cheng had become a Shramana, they were so surprised that their hair stood on end, and said, 'Let's go to see the Buddha together and visit Bao Cheng.' They went together. Seeing the Buddha's figure, they acted according to their original wishes, bowed to the Buddha, and reported to the Buddha, 'We have been hungry and thirsty for the Buddha's teachings, and have been seeking the Dharma with an empty heart for a long time. Regardless of our humble appearance, we hope to become your disciples.' The Buddha said, 'Welcome, Bhikkhus, you will all become Shramanas.' The Buddha preached to them about the original purity of the mind, and upon hearing the true meaning of the Dharma, their hearts became clear, and they attained Arhat. If anyone hears of this and seeks the Dharma with a sincere heart, they can all attain the fruit of the path (referring to the attainment of enlightenment). (From the Middle Length Agamas, and also found in the nineteenth volume of the Sutra of the Collection of Verses). Shrona with hair growing on the soles of his feet, attained enlightenment through ascetic practices two In the city of Champa, there was the son of a great elder named Shrona. His parents had only this one son and loved him very much. He was accustomed to pleasure from birth and had never stepped on the ground, and his feet were covered with hair. At that time, the King of Magadha heard of the son of a great elder in the city of Champa and wanted to see him. So he ordered the city lord to have the elders bring their sons. At that time, the city lord of Champa obeyed the king's order and went to the King of Magadha.
一面住。王聽以衣敷地。詣王所。王見足毛。心甚歡喜。即語言。可往見佛禮拜問訊。當與汝後世利益。時瞻婆城主及諸長者。共詣耆阇崛山。時有長老婆竭陀。為佛給使在磐石上坐。時瞻婆城主。詣長老婆竭陀所言。我等欲見如來。時婆竭陀即沒石上涌出佛前。白言。瞻婆長者欲見世尊。佛言。汝往屋蔭中敷座。我當往坐。時婆竭陀即敷座已還到佛所。白世尊言。敷座已竟。世尊坐已。告婆竭陀言。語長者來。時婆竭陀沒于佛前踴出石上。時諸長者嘆未曾有世尊弟子神足猶爾。況復如來。婆竭陀言。長者宜知。是時瞻婆城主來詣佛所。世尊爾時。即為諸長者子及瞻婆城主說法勸化。即于坐上得法眼凈。白世尊言。大德。從今已去歸依三寶。為優婆塞。時守籠那后遂出家。往溫水河邊尸陀林中。勤行精進。經行之處血流污地。猶如血涂。時守籠那在靜處思惟。佛弟子中勤行精進無勝我者。我今何故不得無漏。我當舍戒還家自恣五欲佈施作福。佛知其心。到守籠那所。我今問汝。隨意答我。汝在家時彈琴。琴絃若緩若急音聲好不。若不緩不急乃得好聲。佛言。比丘亦如是。不緩不急心乃會道。依教修行逮成羅漢焉(出四分律三分第二卷)。
最勝難降染化成道三
昔舍衛城內。有一長者。名曰最勝。更有長
【現代漢語翻譯】 一面住。國王聽聞後用衣服鋪地，前去拜見。國王看見佛的足毛，內心非常歡喜，就說：『可以去拜見佛陀，禮拜問訊，佛會給予你後世的利益。』當時瞻婆（Champa，古印度地名）城的城主和各位長者，一同前往耆阇崛山（Grdhrakuta，又名靈鷲山，是釋迦牟尼佛常說法之場所）。當時有長老婆竭陀（Bhagadatta），作為佛陀的侍者，坐在磐石上。當時瞻婆城的城主，來到長老婆竭陀處說：『我們想要見如來。』當時婆竭陀立即從石頭上消失，涌現在佛陀面前，稟告說：『瞻婆的長者們想要見世尊。』佛陀說：『你到屋蔭中鋪設座位，我將前去坐。』當時婆竭陀立即鋪設好座位，然後回到佛陀處，稟告世尊說：『座位已經鋪設完畢。』世尊坐下後，告訴婆竭陀說：『告訴長者們過來。』當時婆竭陀在佛陀面前消失，涌現在石頭上。當時各位長者讚歎未曾有，說世尊弟子的神通尚且如此，更何況如來。婆竭陀說：『長者們應該知道。』這時瞻婆城的城主來到佛陀處。世尊當時，就為各位長者子和瞻婆城主說法勸化，立即在座位上獲得法眼凈（Dharma-caksu，證得預流果的智慧）。稟告世尊說：『大德，從今以後歸依三寶（Triratna，佛、法、僧），成為優婆塞（Upasaka，在家男居士）。』當時守籠那（Sulona）後來就出家了，前往溫水河邊的尸陀林（Sitavana，墓地）中，勤奮修行精進。經行的地方血流滿地，好像用血塗抹過一樣。當時守籠那在安靜的地方思惟，佛陀弟子中勤奮修行精進沒有勝過我的人，我如今為何不能證得無漏（Anasrava，斷盡煩惱）？我應當捨棄戒律還家，放縱五欲（Kama，色、聲、香、味、觸），佈施作福。佛陀知道他的心思，來到守籠那處。『我現在問你，隨意回答我。』『你在家時彈琴，琴絃如果鬆弛或拉得太緊，聲音好聽嗎？』『如果不鬆不緊，才能發出好聽的聲音。』佛陀說：『比丘也是這樣，不鬆不緊，心才能與道相應。』依照教法修行，最終證得阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。（出自《四分律》三分第二卷）
最勝難降染化成道三
過去在舍衛城（Sravasti）內，有一位長者，名叫最勝。還有一位長者
【English Translation】 Once, he stayed. The king, upon hearing this, spread clothes on the ground and went to pay his respects. Seeing the Buddha's foot hair, the king was overjoyed and said, 'You may go to see the Buddha, pay homage, and inquire after his well-being. He will grant you benefits in future lives.' At that time, the city lord of Champa (Champa, an ancient Indian place name) and various elders went together to Grdhrakuta Mountain (Grdhrakuta, also known as Vulture Peak, a place where Shakyamuni Buddha often taught). At that time, there was an elder, Bhagadatta (Bhagadatta), who served the Buddha and sat on a rock. The city lord of Champa went to Elder Bhagadatta and said, 'We wish to see the Tathagata.' Then Bhagadatta immediately disappeared from the rock and emerged before the Buddha, reporting, 'The elders of Champa wish to see the World-Honored One.' The Buddha said, 'Go and spread a seat in the shade of the house, and I will go and sit there.' Then Bhagadatta immediately spread the seat and returned to the Buddha, reporting to the World-Honored One, 'The seat is ready.' After the World-Honored One sat down, he told Bhagadatta, 'Tell the elders to come.' Then Bhagadatta disappeared before the Buddha and emerged on the rock. At that time, the elders exclaimed that it was unprecedented, saying that even the supernatural powers of the Buddha's disciples were like this, let alone the Tathagata. Bhagadatta said, 'Elders, you should know.' At this time, the city lord of Champa came to the Buddha. The World-Honored One then preached and exhorted the various elders and the city lord of Champa, and immediately attained the pure Dharma eye (Dharma-caksu, the wisdom of attaining the stream-entry fruit) while sitting there. He reported to the World-Honored One, 'Great Virtue, from now on, I take refuge in the Three Jewels (Triratna, Buddha, Dharma, Sangha) and become a Upasaka (Upasaka, a male lay devotee).' At that time, Sulona (Sulona) later renounced the household life and went to the Sitavana (Sitavana, cemetery) by the Warm Water River, diligently practicing with vigor. The places he walked were stained with blood, as if smeared with blood. At that time, Sulona thought in a quiet place, 'Among the Buddha's disciples, no one surpasses me in diligent practice with vigor. Why am I unable to attain the unconditioned (Anasrava, freedom from defilements)? I should abandon the precepts and return home, indulging in the five desires (Kama, form, sound, smell, taste, touch) and making offerings to create merit.' The Buddha knew his thoughts and came to Sulona. 'I will now ask you, answer me as you please.' 'When you played the lute at home, if the strings were loose or too tight, would the sound be good?' 'If they are neither loose nor tight, then a good sound can be produced.' The Buddha said, 'A Bhikshu is also like this. If he is neither lax nor tense, his mind will be in harmony with the Way.' By practicing according to the teachings, he eventually attained Arhatship (Arhat, one who has extinguished all defilements and attained liberation). (From the second volume of the third part of the 'Four-Part Vinaya')
The Most Excellent, Difficult to Subdue, Contamination Transformed into the Path, Three
In the past, within the city of Sravasti (Sravasti), there was an elder named Most Excellent. There was also another elder
者。名曰難降。二人慳貪國中第一。饒財多寶不可稱計。二人門戶各有七重敕守門者。無令乞兒得入我家庭室中。鐵籠遍覆庭內以斷飛鳥。四面鐵墻防鼠穿鑿嚙壞器物。是時五大聲聞各以次第詣彼教化。從地踴出教以法施。長者二人聞之各不受化。后佛自往坐臥虛空放大光明。佛與長者說微妙法。長者雖聞心猶不達。內自思惟。佛來至不可虛爾使還精舍。宜入藏里取一白氈佈施如來。即起入藏。選一惡者反更得好。舍而更取倍得好者。心意共諍不能自決。當於其日阿須倫與忉利天共鬥。或天得勝阿須倫不如。或阿須倫得勝諸天不如。爾時世尊以天眼觀見長者心。或時慳心得勝施心不如。或時施心得勝慳心不如。爾時世尊便說斯偈。
施與戰同處 此得智不譽 施時亦戰時 此事二俱等
長者遙聞內懷慚愧。如來所說正謂我身。即出好㲲持用為施。難降長者。出五百兩金持用惠施。心開意解各見道跡(出出曜經第十七卷)。
福增百歲出家見其本骸心曉見道四
若放男女若放奴婢。若聽人民若自己身。出家入道功德無量。佈施之報六天人中往反十世。出家之福無邊無量。勝起七寶塔上至三十三天。以貪人能壞。出家之德無有可毀。乃高須彌。深於大海廣于虛空。若為出家作留難者。其罪甚
【現代漢語翻譯】 現代漢語譯本： 有兩個人，名字叫難降（Nán Jiàng，難以調伏的意思）。這兩人是國內最慳吝貪婪的人，擁有的財富多得無法計算。他們的家門各有七重，並命令守門人，不要讓乞丐進入他們的家門。鐵籠覆蓋著整個庭院，用來阻斷飛鳥。四面都有鐵墻，防止老鼠穿鑿啃咬損壞器物。當時，五大聲聞（Wǔ dà shēngwén，佛陀的五位主要弟子）依次前去教化他們，從地裡涌出，用佛法教導他們佈施。但這兩位長者聽了都不接受教化。後來，佛陀親自前往，坐臥在虛空中，放出巨大的光明。佛陀為長者們宣說微妙的佛法，但長者們雖然聽了，心中仍然不明白。他們內心各自思量：『佛陀來到這裡，不能讓他白跑一趟回到精舍（Jīngshè，僧侶住所）。應該進入倉庫里取一塊白氈佈施給如來（Rúlái，佛陀的稱號之一）。』於是起身進入倉庫，挑選了一塊差的，反而得到一塊好的。捨棄了又去取，反而得到更好的。內心意念相互爭鬥，無法自己決定。就在那天，阿須倫（Ā xiū lún，一種神祇）與忉利天（Dāolìtiān，佛教中的一個天界）交戰。有時天界得勝，阿須倫不如；有時阿須倫得勝，諸天不如。這時，世尊（Shìzūn，對佛陀的尊稱）用天眼觀察到長者的內心，有時慳吝的心勝過佈施的心，有時佈施的心勝過慳吝的心。這時，世尊便說了這樣的偈語： 『佈施與戰鬥相同，這樣得到智慧不會被讚譽。 佈施時也像戰鬥時，這兩件事都是一樣的。』 長者遠遠聽到，內心感到慚愧。如來所說的正是指我。立即拿出好的氈布用來佈施。難降長者拿出五百兩黃金用來惠施。心意開解，各自見到了道跡（Dàojì，修道的初步境界）。（出自《出曜經》第十七卷） 福報增加百歲，出家看見其本來的骸骨，內心曉悟見道四。 如果允許男女出家，或者允許奴婢出家，或者允許人民出家，或者允許自己出家入道，功德都是無量的。佈施的果報是在六慾天（Liùyùtiān，佛教中的六個天界）中往返十世。出家的福報是無邊無量的，勝過建造七寶塔直到三十三天（Sānshísān tiān，佛教中的一個天界）。因為貪婪的人能夠破壞，出家的功德是無法毀壞的，乃至於比須彌山（Xūmíshān，佛教中的一座神山）還高，比大海還深，比虛空還廣。如果為出家設定障礙，那罪過就非常大。
【English Translation】 English version: There were two men named Nan Jiang (Difficult to Subdue). These two were the most miserly and greedy people in the country, possessing wealth beyond measure. Their homes each had seven layers of gates, and they ordered the gatekeepers not to allow beggars to enter their households. Iron cages covered the entire courtyard to prevent birds from flying in. Iron walls surrounded all sides to prevent rats from burrowing and gnawing, damaging objects. At that time, the Five Great Shravakas (Five major disciples of the Buddha) went to teach them in turn, emerging from the earth to instruct them in the Dharma of giving. However, both elders refused to be converted. Later, the Buddha himself went, sitting and lying in the void, emitting great light. The Buddha spoke subtle Dharma to the elders, but although they heard it, their hearts still did not understand. They each thought to themselves: 'The Buddha has come here; we cannot let him return to the Jetavana (Monastery) in vain. We should go into the treasury and take a white felt cloth to offer to the Tathagata (One of the Buddha's titles).' So they got up and went into the treasury, choosing a poor one, but instead getting a good one. Abandoning it and taking another, they got an even better one. Their minds fought with each other, unable to decide. On that day, the Asuras (A type of deity) were fighting with the Trayastrimsha Heaven (A heaven in Buddhism). Sometimes the heavens were victorious and the Asuras were inferior; sometimes the Asuras were victorious and the heavens were inferior. At this time, the World Honored One (A respectful title for the Buddha) used his heavenly eye to see the elders' minds, sometimes the miserly mind overcoming the giving mind, sometimes the giving mind overcoming the miserly mind. At this time, the World Honored One spoke this verse: 'Giving is like fighting; obtaining wisdom in this way is not praised. Giving is also like fighting; these two things are the same.' The elders heard from afar and felt ashamed. What the Tathagata said was precisely about me. Immediately, they took out good felt cloth to use for giving. Elder Nan Jiang took out five hundred taels of gold to use for bestowing. Their minds opened and they each saw the Path (The initial stage of spiritual realization). (From the Shūramgama Sūtra, Volume 17) Increasing blessings by a hundred years, leaving home and seeing the original bones, the mind understands and sees the Path four. If you allow men and women to leave home, or allow servants to leave home, or allow people to leave home, or allow yourself to leave home and enter the Path, the merit is immeasurable. The reward for giving is to travel back and forth in the Six Desire Realms (Six heavens in Buddhism) for ten lifetimes. The merit of leaving home is boundless and immeasurable, surpassing building a seven-jeweled pagoda up to the Trayastrimsha Heaven. Because greedy people can destroy it, the merit of leaving home cannot be destroyed, even higher than Mount Sumeru (A sacred mountain in Buddhism), deeper than the ocean, and wider than the void. If you create obstacles for leaving home, the sin is very great.
重。入深地獄黑闇無目。有一長者。名尸利苾提(梁言福增)其年百歲求欲出家。家人大小無從用者。尸利苾提往趣迦蘭陀竹林。從舍利弗求欲出家。老不得出家。遍問五百羅漢皆同。舍利弗出竹園門。舉聲大哭。優波離是剃髮賤人。泥提下穢除糞之人。殃掘魔羅殺無量人。及陀塞䩭大賊惡人。如是等人尚得出家。我有何罪而獨不得。佛即踴現。問福增言。汝何故哭。聞佛梵音心喜作禮。白佛言。諸罪惡人皆得出家。我何罪不聽我出家。大小不復用。我于佛法中復不得出家。設我還家必不見前。我當何趣。今日定當於此捨命。佛慰喻言。汝莫憂惱。聽汝出家。告大目連。聽與出家。即得出家。受具足戒。晝夜精勤修集讀誦廣通經藏。以年老故不能隨時恭敬迎送禮問上座。諸少比丘皆為上座常苦言激切。又作是念。我今寧死。往大河岸邊脫去袈裟置樹枝上。泣而誓言。我不捨佛法眾僧。唯欲捨命。我此身上佈施持戒精進誦經。設有報者。愿我捨身生富樂家。眷屬調從。於我善法不作留難。常遇三寶遭值善師。示悟涅槃畢投[泳-永+回]澓中。未至水頃目連線置岸上。令捉衣角上衝虛空。猶如猛鷹銜一小鳥。屈申臂頃至大海島。海邊有新死人。女相具足。見有一蟲從口出還從鼻入復從眼出更從耳入。苾提問。此何女人。
答曰。時到當說。前行復見一女。自負銅鑊燃火吹之既沸。脫衣自入鑊中。發爪先脫肉熟離骨沸吹骨出。在外風吹尋還成人。自取其肉而啖食之。次復前行見一大樹。多蟲圍唼其身乃至枝葉。無有空處如針頭許。大叫震動如地獄聲。複次見一男子。周匝獸頭諸惡鬼神。手執弓弩三放毒箭鏃皆火燃。競共射之。身皆燋然。又見一大山。下安刀劍見有一人。從上投下刀戟劍槊壞刺其身。即自收拔還豎本處。往還不息。前見骨山。高七百由旬。目連於山為說。舍衛城中大薩薄婦。夫甚愛念。欲入大海戀婦不捨。即將入海。婦擎鏡照面。自睹端正。便起憍慢深心愛著。時遇大龜蹋船沒海。一切皆死。五百賈客一切皆死。海不受尸。夜叉羅剎出置岸上。隨所愛念死還生為蟲。舍此蟲身墮大地獄。舍衛國優婆夷婢優婆夷請一比丘。夏九十日奉給供養。使婢送食。婢至屏處選好自食。余與比丘。大家覺問。婢答。我若先食使我世世自食身肉。今先受花報后墮地獄。
大樹諸蟲唼食發大惡聲。是瀨利吒營事比丘。用僧祇物華果飯食。送與白衣。受此花報。后墮地獄。唼樹諸蟲。即是得物之人。
舉聲大哭眾箭射身者。此人前身為大獵師。多害禽獸以是罪故受斯苦毒。於此命終墮大地獄。
大山上自投刀劍者。是王舍
【現代漢語翻譯】 現代漢語譯本： 答：時機到了自然會說。往前走又看見一個女子，自己揹著銅鍋，點火吹著，鍋開了，就脫了衣服自己跳進鍋里。頭髮和指甲先脫落，肉煮熟了，從骨頭上分離，沸騰后把骨頭撈出來。在外面被風一吹，立刻又恢復成人形。她自己拿起自己的肉來吃。接著往前走，看見一棵大樹，很多蟲子圍著啃咬它的身體，甚至樹枝樹葉，沒有一點空隙，連針尖大的地方都沒有。大聲叫喊，震動四方，像地獄裡的聲音一樣。又看見一個男子，周圍都是獸頭和各種惡鬼神，手裡拿著弓箭，連續放出毒箭，箭頭上都燃燒著火焰，一起射向他，全身都被燒焦了。又看見一座大山，山下安放著刀劍，看見有一個人，從山上跳下去，刀戟劍槊刺壞了他的身體。他自己又把它們拔出來，放回原來的地方，這樣來回不停。前面看見一座骨頭堆成的山，高達七百由旬（Yojana，古印度長度單位）。 目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）對著這座山解釋說：『這是舍衛城（Shravasti，古印度城市，佛陀常在此地說法）里一位大富翁的妻子，丈夫非常愛她。想要進入大海時，因為眷戀妻子而不捨得離開，就帶著她一起進入大海。妻子拿著鏡子照自己的臉，看到自己容貌端正，就生起驕慢之心，深深地愛戀自己的容貌。當時遇到一隻大烏龜踩翻了船，沉入海底，所有人都死了。五百個商人全部都死了，大海不接受他們的屍體，夜叉（Yaksa，一種鬼神）和羅剎（Rakshasa，一種惡鬼）把屍體放在岸上。隨著他們生前所愛戀的，死後就轉生為蟲。捨棄這個蟲身之後，就墮入大地獄。 舍衛國（Shravasti，古印度城市，佛陀常在此地說法）的優婆夷（Upasika，在家女信徒）的婢女，優婆夷請了一位比丘（Bhikkhu，出家男眾），在夏季的九十天里供養他。讓婢女送食物，婢女走到沒人的地方，挑選好的自己吃掉，剩下的才給比丘。主人發覺后責問她，婢女回答說：『如果我先吃，就讓我世世代代吃自己的肉。』現在是先受到花報，以後還要墮入地獄。』 大樹被各種蟲子啃咬，發出巨大的惡聲，這是那些爲了利益而經營的比丘（Bhikkhu，出家男眾），用僧祇（Samgha，僧團）的財物，如花果飯食，送給在家的俗人，所以受到這樣的花報，以後還要墮入地獄。啃咬樹的各種蟲子，就是那些得到好處的人。 舉聲大哭，被眾箭射身的人，這個人前身是個大獵人，殺害了很多禽獸，因為這個罪過，所以受到這樣的苦毒。在這裡命終之後，還要墮入大地獄。 在大山上自己跳向刀劍的人，是王舍（Rajagrha，古印度城市）...
【English Translation】 English version: He replied: 'The time will come when it should be said.' Further ahead, he saw a woman carrying a copper cauldron, lighting a fire and blowing on it until it boiled. She took off her clothes and jumped into the cauldron. Her hair and nails fell off first, the flesh cooked and separated from the bones, and after boiling, the bones were taken out. Blown by the wind outside, she immediately returned to human form. She picked up her own flesh and ate it. Further ahead, he saw a large tree, surrounded by many insects devouring its body, even the branches and leaves, with no empty space, not even the size of a needlepoint. It cried out loudly, shaking the surroundings, like the sound of hell. He then saw a man surrounded by beast heads and various evil spirits, holding bows and arrows, repeatedly shooting poisonous arrows, the arrowheads all burning with flames, all shooting at him together, his whole body scorched. He also saw a large mountain, with swords and blades placed below, and saw a person jumping down from the mountain, the knives, halberds, swords, and spears piercing and destroying his body. He then pulled them out himself and put them back in their original places, repeating this process endlessly. Ahead, he saw a mountain made of bones, as high as seven hundred Yojana (Yojana, an ancient Indian unit of length).' Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers) explained to the mountain: 'This is the wife of a wealthy man in Shravasti (Shravasti, an ancient Indian city, where the Buddha often preached), her husband loved her very much. When he wanted to enter the sea, he was reluctant to leave because he was attached to his wife, so he took her with him into the sea. The wife looked at her face in a mirror, saw that her appearance was beautiful, and became arrogant, deeply attached to her own appearance. At that time, they encountered a large turtle that overturned the boat and sank into the sea, and everyone died. All five hundred merchants died, and the sea did not accept their bodies. Yakshas (Yaksa, a type of spirit) and Rakshasas (Rakshasa, a type of demon) placed the bodies on the shore. According to what they loved in life, they were reborn as insects after death. After abandoning this insect body, they fell into the great hell.' A female servant of an Upasika (Upasika, a female lay follower) in Shravasti (Shravasti, an ancient Indian city, where the Buddha often preached) invited a Bhikkhu (Bhikkhu, a male monastic) to provide offerings for ninety days during the summer. She had the servant deliver food, and the servant went to a secluded place, chose the best food for herself, and gave the rest to the Bhikkhu. When the master found out and questioned her, the servant replied: 'If I eat first, may I eat my own flesh in every lifetime.' Now she is receiving the flower retribution first, and will fall into hell later.' The large tree being devoured by various insects, emitting a great evil sound, these are the Bhikkhus (Bhikkhu, a male monastic) who manage affairs for profit, using the property of the Samgha (Samgha, the monastic community), such as flowers, fruits, and food, to give to lay people, so they receive this flower retribution, and will fall into hell later. The various insects devouring the tree are those who receive the benefits. The person crying out loudly, being shot by many arrows, this person was a great hunter in a previous life, killing many birds and beasts, and because of this sin, he suffers such torment. After dying here, he will fall into the great hell. The person jumping onto the swords and blades on the mountain is from Rajagrha (Rajagrha, an ancient Indian city)...
城大健鬥將。以猛勇故身處前鋒。或以刀劍矛楯傷克物命故受此報。
有一國王名曇摩苾提。佈施持戒慈悲不傷物命。政法治國滿二十年。共人博戲。時有一人殺人。諸臣白王。答言。隨國法治。即案律殺。王戲已畢問。罪人何在。臣曰已殺。王聞泣曰。七珍皆住我獨入地獄。即舍王位入山自守。命終作摩竭魚。身長七百由旬。王臣恃勢抂刻百姓。命終亦作摩竭大魚。身蟲瘙癢揩頗梨山。碎殺蟲血流百里皆赤。應墮大地獄。時魚一眠百歲乃覺。覺大飢渴。即便張口海水流入如注大河。有五百估客入海采寶。值之船趣魚口。賈人稱南無佛。魚聞閉口。賈客得活。魚饑命終生王舍城。夜叉出身置此海邊。時王者汝身是。殺人為魚。苾提口解無常厭世。盡結得羅漢果(出賢愚經第七卷)。
須達多崎嶇見佛時獲悟道五
舍衛國有大長者。名須達多(賢愚經始云。大臣四部律並呼居士)常給施孤獨乞兒。人以為號。先有田業在王舍城。年年履行(大涅槃賢愚二經云爲兒𨉯婦詣王舍城)寄止長者護彌家(中本起經云。迦蘭陀。大涅槃經云珊檀那)。夜起掃治宅舍辦肴膳。須達問之。答曰。迦毗羅城有釋種子。名悉達多。姓瞿曇氏。其生未久相師佔之。定當作轉輪王。心不願樂。舍之出家。無師自覺得阿耨多羅
【現代漢語翻譯】 現代漢語譯本：城大健鬥將（勇猛的戰士）。因為勇猛好鬥而身處前鋒。或者因為用刀劍矛楯傷害殺害生物而受到這樣的報應。
有一個國王名叫曇摩苾提（Dharmabhitti，法喜）。佈施、持戒、慈悲，不傷害生物。用正法治理國家滿了二十年。一次和人博戲。當時有一個人殺了人。大臣稟告國王。國王回答說：『按照國家法律治理。』於是按照法律判處死刑。國王博戲完畢后問：『罪人在哪裡？』大臣說：『已經殺了。』國王聽了哭泣說：『七寶都留下，我獨自進入地獄。』於是捨棄王位進入山中獨自修行。命終後轉生為摩竭魚（Makara，一種海中巨獸），身長七百由旬（Yojana，古印度長度單位）。國王的臣子仗勢欺人，損害百姓，命終后也轉生為摩竭大魚。身上生蟲瘙癢，就用身體去摩擦頗梨山（Sphatika，水晶山），碎裂殺死蟲子，蟲血流淌百里都是紅色。應當墮入大地獄。這條魚一睡就是一百年才醒來。醒來后非常飢渴。就張開大口，海水流入像大河一樣。有五百個商人入海采寶。遇到這條魚，船隻駛向魚口。商人們稱念『南無佛（Namo Buddhaya，皈依佛陀）』。魚聽到后閉上嘴。商人們得以活命。魚飢餓而死後轉生到王舍城（Rajagrha）。夜叉（Yaksa，一種鬼神）出身，被安置在這海邊。當時的國王就是你。因為殺人而轉生為魚。曇摩苾提（Dharmabhitti）口中說出無常，厭惡世間，斷盡煩惱，證得阿羅漢果（Arhat，斷盡煩惱，證入涅槃的聖者）。（出自《賢愚經》第七卷）
須達多（Sudatta）在崎嶇的道路上見到佛陀時，獲得了五種開悟。
舍衛國（Sravasti）有一位大長者，名叫須達多（Sudatta）（《賢愚經》一開始說：大臣、四部律都稱他為居士），經常佈施給孤獨的乞丐，人們用這個稱呼他。先前在王舍城（Rajagrha）有田產，每年都去巡視（《大涅槃經》、《賢愚經》都說爲了給兒子娶媳婦而前往王舍城），寄住在長者護彌（《中本起經》中為迦蘭陀（Kalandaka），《大涅槃經》中為珊檀那（Chandana））的家中。晚上起來打掃宅舍，準備飯菜。須達多（Sudatta）問他，他回答說：『迦毗羅城（Kapilavastu）有釋迦（Sakya）族的後裔，名叫悉達多（Siddhartha），姓瞿曇（Gautama）。他出生不久，相師為他占卜，斷定他會成為轉輪王（Chakravartin，統治世界的君王）。但他內心不願如此，捨棄王位出家。無師自通，覺悟了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』
【English Translation】 English version: The city's great brave warrior. Because of his fierce bravery, he is at the forefront. Or, because he injured and killed living beings with swords, spears, and shields, he receives this retribution.
There was a king named Dharmabhitti (Dharmabhitti, meaning 'Joy of Dharma'). He practiced generosity, upheld precepts, was compassionate, and did not harm living beings. He governed the country with righteous laws for twenty years. Once, he was gambling with someone. At that time, someone killed a person. The ministers reported to the king. The king replied, 'Govern according to the laws of the country.' So, according to the law, the death penalty was imposed. After the king finished gambling, he asked, 'Where is the criminal?' The minister said, 'He has already been killed.' The king heard this and wept, saying, 'All the seven treasures remain, but I alone will enter hell.' So he abandoned the throne and entered the mountains to cultivate himself. When his life ended, he was reborn as a Makara (Makara, a sea monster), with a body length of seven hundred Yojana (Yojana, an ancient Indian unit of length). The king's ministers, relying on their power, harmed the people. When their lives ended, they were also reborn as large Makara fish. Their bodies were itchy with insects, so they rubbed against Mount Sphatika (Sphatika, a crystal mountain), crushing and killing the insects. The insect blood flowed for a hundred li, all red. They should fall into the great hell. This fish would sleep for a hundred years before waking up. When it woke up, it was very hungry and thirsty. So it opened its mouth, and the seawater flowed in like a great river. There were five hundred merchants who entered the sea to collect treasures. They encountered this fish, and the ships sailed towards the fish's mouth. The merchants recited 'Namo Buddhaya (Namo Buddhaya, Homage to the Buddha)'. The fish heard this and closed its mouth. The merchants were saved. The fish died of hunger and was reborn in Rajagrha (Rajagrha). A Yaksa (Yaksa, a type of spirit) was born and placed on this seashore. The king at that time was you. Because of killing people, you were reborn as a fish. Dharmabhitti spoke of impermanence,厭惡世間，斷盡煩惱，證得阿羅漢果(Arhat，斷盡煩惱，證入涅槃的聖者)。(From the seventh volume of the Xianyu Jing)
Sudatta (Sudatta) gained five insights when he saw the Buddha on a rugged road.
In Sravasti (Sravasti) there was a great elder named Sudatta (Sudatta) (The Xianyu Jing initially says: ministers and the four Vinayas all call him a layman). He often gave to lonely beggars, and people used this name for him. Previously, he had fields in Rajagrha (Rajagrha), and he went to inspect them every year (The Mahaparinirvana Sutra and Xianyu Jing both say he went to Rajagrha to find a wife for his son), staying at the house of the elder Humi (In the Zhongbenqi Jing, it is Kalandaka (Kalandaka), and in the Mahaparinirvana Sutra, it is Chandana (Chandana)). He got up at night to sweep the house and prepare food. Sudatta (Sudatta) asked him, and he replied, 'In Kapilavastu (Kapilavastu) there is a descendant of the Sakya (Sakya) clan named Siddhartha (Siddhartha), with the surname Gautama (Gautama). Not long after his birth, a fortune teller divined for him, determining that he would become a Chakravartin (Chakravartin, a world-ruling monarch). But his heart was unwilling, so he abandoned the throne and left home. Without a teacher, he attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).'
三藐三菩提。于諸眾生其心平等故號為佛。明受我請。又問。今在何處。答曰。在迦蘭陀竹林精舍(十誦律云寒林)須達多一心念佛所有功德。忽然大明。尋光而出至尸呵城門。佛神力故自然而開(四分律云神即開門)出門路有天祠。須達致敬尋還黑闇。心生惶怖。復欲還反城門。有大天神。告須達言。仁者見佛當獲善利。盡閻浮提所得功德。不如發心一步詣如來所。須達問曰。汝是誰耶。答曰。我是信相婆羅門子(四分律云我是私訶神)是汝往昔善知識。我因往昔見舍利弗大目揵連禮拜歡喜。捨身得作北方天王毗沙門子。專知守護此城(十誦律大同)況見如來禮拜供養。須達禮佛。佛如應說法。得須陀洹道(出大涅槃第二十七卷又出雜阿含第二十卷中本起四部律皆大同小異)。
須達七貧后得食並奉佛僧倉庫自滿六
長者須達七貧后貧最劇。于糞壤中得一木鬥。其實栴檀。出市賣之。得米四斗。語婦曰並炊一斗。吾當索菜。時佛唸曰。當度須達令福更生。炊米方熟。舍利弗往。婦見歡喜。一斗米飯悉投著缽中。更炊一斗。目連復往。亦歡喜與之。復炊一斗。迦葉復往。亦復與之。適有一斗。尋復炊熟。如來自往。婦自念言。間日之糧。莫有降者。今有是米。如來躬顧。得無罪畢福生者哉。一斗米飯盡施
【現代漢語翻譯】 現代漢語譯本 『三藐三菩提』（Sammā-sambodhi，正等正覺）。因為對於一切眾生心懷平等，所以被稱為佛。佛陀明白我邀請他的心意。又問，現在在哪裡？回答說，在『迦蘭陀竹林精舍』（Kalandaka Venuvana，位於王舍城附近的竹林精舍，十誦律中說是寒林）。『須達多』（Sudatta，給孤獨長者）一心念佛，所有的功德，忽然大放光明。順著光明出來，到達『尸呵城』（Sihapura）的城門。因為佛的神力，城門自然打開（四分律中說是神打開了門）。出門的路上有一個天祠。『須達』致敬后，隨即又陷入黑暗，心中惶恐害怕，想要返回城門。有一位大神告訴『須達』說：『仁者見到佛，應當獲得善利。即使得到整個『閻浮提』（Jambudvipa，我們所居住的這個世界）的功德，也不如發心向如來走一步。』『須達』問道：『你是誰？』回答說：『我是『信相婆羅門子』（四分律中說是『私訶神』），是你往昔的善知識。我因為往昔見到『舍利弗』（Sariputta）和『大目揵連』（Mahamoggallana）禮拜歡喜，捨棄身體后得以成為北方天王『毗沙門』（Vaisravana）的兒子，專門負責守護這座城市（十誦律大同小異）。更何況是見到如來，禮拜供養呢？』『須達』禮拜佛。佛陀根據他的情況說法，使他證得『須陀洹』道（Sotapanna，預流果）（出自《大涅槃經》第二十七卷，又出自《雜阿含經》第二十卷中，《本起經》、《四分律》等各部律藏大同小異）。
『須達』七次貧窮后得到食物並供奉佛僧，倉庫自然充滿
長者『須達』七次貧窮后，最後一次貧窮最為嚴重。在糞土中得到一個木鬥，實際上是『栴檀』（Sandalwood）木。拿到市場上去賣，得到四斗米。告訴妻子說，一起煮一斗米，我應當去要些菜。當時佛心想：應當度化『須達』，使他的福報更加增長。米飯剛煮熟，『舍利弗』來了。『須達』的妻子見到后非常歡喜，將一斗米飯全部投入『舍利弗』的缽中。又煮了一斗米，『目連』又來了，也歡喜地給了他。又煮了一斗米，『迦葉』（Kasyapa）又來了，也給了他。只剩下一斗米了，隨即又煮熟。如來親自來了。『須達』的妻子心想：隔日的糧食都沒有施捨過，現在有這些米，如來親自光臨，難道不是罪業消除、福報生起的時候嗎？將一斗米飯全部施捨了。
【English Translation】 English version 『Sammā-sambodhi』 (Perfect Enlightenment). Because of having an equal mind towards all sentient beings, he is called Buddha. The Buddha understood my invitation. He then asked, 『Where are you now?』 The reply was, 『At the 『Kalandaka Venuvana』 (Kalandaka Bamboo Grove Monastery, the Ten Recitation Vinaya says Cold Forest). 『Sudatta』 (Anathapindika) single-mindedly thought of the Buddha, and all his merits suddenly produced great light. Following the light, he came out and arrived at the gate of 『Sihapura』 (Lion City). Because of the Buddha's divine power, the city gate opened naturally (the Four-Part Vinaya says the god opened the gate). On the road out of the gate, there was a heavenly shrine. 『Sudatta』 paid his respects, and then fell back into darkness, feeling frightened and wanting to return to the city gate. A great deity told 『Sudatta』, 『Virtuous one, seeing the Buddha will bring great benefit. Even if you obtain the merits of the entire 『Jambudvipa』 (the world we live in), it is not as good as taking one step towards the Tathagata with a sincere mind.』 『Sudatta』 asked, 『Who are you?』 The reply was, 『I am the son of the 『Brahmin of Faith』 (the Four-Part Vinaya says 『I am the god Sihaka』), and I am your good friend from the past. Because in the past I saw 『Sariputta』 and 『Mahamoggallana』 bowing and rejoicing, I abandoned my body and was able to become the son of the Northern Heavenly King 『Vaisravana』 (Guardian of the North), specially responsible for guarding this city (the Ten Recitation Vinaya is largely the same). How much more so when seeing the Tathagata, bowing and making offerings?』 『Sudatta』 bowed to the Buddha. The Buddha taught according to his situation, enabling him to attain the 『Sotapanna』 path (Stream-enterer) (From the Nirvana Sutra, Volume 27, and also from the Samyukta Agama Sutra, Volume 20, the Origin Sutra, the Four-Part Vinaya, etc., are largely the same with minor differences).
『Sudatta』 obtains food and offers it to the Buddha and Sangha after seven times of poverty, and the warehouse is naturally filled
The elder 『Sudatta』, after seven times of poverty, was most severely impoverished the last time. He found a wooden dipper in the dung heap, which was actually made of 『Sandalwood』. He took it to the market to sell, obtaining four measures of rice. He told his wife to cook one measure of rice together, and he would go and ask for some vegetables. At that time, the Buddha thought, 『I should liberate 『Sudatta』 so that his blessings may increase.』 Just as the rice was cooked, 『Sariputta』 arrived. 『Sudatta』s』 wife was very happy to see him and put all one measure of rice into 『Sariputta』s』 bowl. She cooked another measure of rice, and 『Moggallana』 arrived, and she happily gave it to him as well. She cooked another measure of rice, and 『Kasyapa』 arrived, and she gave it to him as well. There was only one measure of rice left, and she cooked it immediately. The Tathagata himself arrived. 『Sudatta』s』 wife thought to herself, 『I have never given away the food for the next day, but now that I have this rice, and the Tathagata has personally come, isn't this the time when my sins are eliminated and blessings arise?』 She gave away all one measure of rice.
如來。佛口咒愿。罪滅福生從今日始。須達尋歸。婦恐其恚。便問曰。如今佛來及舍利弗目連。迦葉盡來求食。當與不耶。答曰當與。福田難遭。若來求者是為值遇。婦言。向四斗米吾盡用施矣。夫大歡喜。余有飯汁公姥共飲之。須臾彷徉。諸室珍寶倉庫谷帛。自然實滿。如往時富也。須達踴躍。知佛愍念。更請佛及僧供養盡空。佛為說法皆得道跡(出雜譬喻經下卷)。
最勝魔嬈不移七
最勝長者聞說妙法。即于坐上諸塵垢盡得法眼凈。受三自歸為優婆塞。盡形壽不殺。佛去不久。弊魔波旬化作佛像及相好。來至長者家。長者唸曰。如來向出還其何速。偽佛告曰。吾謂長者高才博智分別譏趣。諦念長者。愚惑無智。吾向所說四諦者實非真諦。斯是顛倒。外道所習。長者即自覺知。即報之曰。止止勿語。吾得慧眼住牢固地。正使汝化作億千萬身。吾不退轉。何以螢火之光與日競明。佃家灰埠欲比須彌。鴟鷲烏鵲金翅並飛。波旬慚愧復身而去(出最勝長者受咒愿經)。
申日為佛作毒飯火坑自皆變滅八
是時王舍國。有一四姓長者。字為申日。財產甚富。金銀珍寶無有央數。申日事余道人。唯不事佛。諸異道人皆共嫉妒。申日共議言。佛今為王及傍臣長者吏民所敬。而我等獨不為所重。佛常自
【現代漢語翻譯】 現代漢語譯本 如來（Tathagata）。佛口咒愿，罪滅福生，從今日開始。須達（Sudatta）尋找回家，他的妻子擔心他會生氣，便問道：『如今佛（Buddha）來，以及舍利弗（Sariputta）、目連（Maudgalyayana）、迦葉（Kasyapa）都來乞食，應當給他們嗎？』回答說：『應當給。福田難得，如果他們來求，這是值得遇到的。』妻子說：『向來的四斗米，我已經全部用來佈施了。』丈夫非常歡喜，剩下的飯汁，公婆一起喝了。一會兒，巡視各個房間，珍寶倉庫谷帛，自然充滿，如同往日富裕一樣。須達（Sudatta）歡欣鼓舞，知道佛（Buddha）憐憫，再次請求佛（Buddha）及僧眾供養盡空。佛（Buddha）為他們說法，都得到了道跡（attained the path）。（出自《雜譬喻經》下卷）
最勝魔嬈不移七
最勝長者（The most victorious householder）聽聞宣說妙法，就在座位上諸塵垢盡，得到了法眼凈（Dharma Eye）。受三自歸（taking refuge in the Three Jewels），成為優婆塞（Upasaka），盡形壽不殺。佛（Buddha）離開不久，弊魔波旬（Mara Papiyas）化作佛像及相好，來到長者家。長者心想：『如來（Tathagata）剛才出去，回來怎麼這麼快？』偽佛（fake Buddha）說道：『我以為長者高才博智，能分別譏諷趣味。仔細想想，長者愚惑無智。我先前所說的四諦（Four Noble Truths），實在不是真諦，這是顛倒，是外道所習。』長者立刻自覺知，便回答他說：『停止，停止，不要說了。我已得到慧眼，住在牢固之地。即使你化作億千萬身，我也不退轉。為什麼螢火蟲的光芒要與太陽爭明？佃戶家的灰堆想要比擬須彌山（Mount Sumeru）？鴟鷲烏鵲與金翅鳥一起飛翔？』波旬（Papiyas）慚愧，恢復原身而去。（出自《最勝長者受咒愿經》）
申日為佛作毒飯火坑自皆變滅八
這時，王舍國（Rajagrha）有一位四姓長者，名字叫申日（Shen Ri）。財產非常富有，金銀珍寶沒有數量。申日（Shen Ri）侍奉其他的道人，唯獨不侍奉佛（Buddha）。各種異道人都共同嫉妒申日（Shen Ri），商議說：『佛（Buddha）現在被國王及傍臣長者吏民所敬重，而我們卻不被他們所看重。佛（Buddha）常常自
【English Translation】 English version The Tathagata (Thus Come One) blessed with a Buddha's mantra, sins are extinguished and blessings arise, starting from today. Sudatta (Giver of Good) sought to return home, his wife feared his anger, and asked: 'Now that the Buddha (Enlightened One) has come, along with Sariputta (Shariputra), Maudgalyayana (Mugalan), and Kasyapa (Kashyapa), all coming to beg for food, should we give it to them?' He replied: 'We should give it. A field of merit is hard to come by, if they come seeking, it is a valuable encounter.' The wife said: 'The four measures of rice we had, I have already used them all for almsgiving.' The husband was overjoyed, and the remaining rice broth, the parents-in-law drank together. After a while, wandering through the various rooms, the treasures, storehouses, grains, and silks, naturally filled up, just as rich as before. Sudatta (Giver of Good) rejoiced, knowing the Buddha's (Enlightened One) compassion, and again requested the Buddha (Enlightened One) and the Sangha (community) to accept offerings until everything was empty. The Buddha (Enlightened One) preached the Dharma for them, and they all attained the path (attained the path). (From the Lower Scroll of the Miscellaneous Similes Sutra)
The Most Victorious One is Undisturbed by Mara's Temptations Seven
The most victorious householder (The most victorious householder) heard the wonderful Dharma being preached, and on the spot, all defilements were exhausted, and he attained the Dharma Eye (Dharma Eye). He took refuge in the Three Jewels (taking refuge in the Three Jewels), becoming an Upasaka (Upasaka), vowing not to kill for the rest of his life. Not long after the Buddha (Enlightened One) left, the evil Mara Papiyas (Mara Papiyas) transformed into a Buddha image with all its auspicious marks, and came to the householder's home. The householder thought: 'The Tathagata (Thus Come One) just left, why is he returning so quickly?' The fake Buddha (fake Buddha) said: 'I thought the householder was highly talented and knowledgeable, able to discern subtle nuances. Upon closer thought, the householder is foolish and ignorant. The Four Noble Truths (Four Noble Truths) that I spoke of earlier are not truly the Truths, they are inverted and practiced by externalists.' The householder immediately became aware and replied: 'Stop, stop, do not speak further. I have already attained the Eye of Wisdom and dwell on solid ground. Even if you transform into billions of bodies, I will not regress. Why should the light of a firefly compete with the sun? The ash heap of a tenant farmer wants to compare with Mount Sumeru (Mount Sumeru)? Vultures, crows, magpies, and golden-winged birds fly together?' Papiyas (Papiyas) was ashamed, reverted to his original form, and left. (From the Sutra of the Most Victorious Householder Receiving Blessings)
Shen Ri Makes Poisoned Rice and a Fire Pit for the Buddha, but They All Transform and Vanish Eight
At that time, in the city of Rajagrha (Rajagrha), there was a householder from the four castes named Shen Ri (Shen Ri). His wealth was immense, with countless gold, silver, and jewels. Shen Ri (Shen Ri) served other ascetics, but did not serve the Buddha (Enlightened One). All the various heretics were jealous of Shen Ri (Shen Ri) and conspired, saying: 'The Buddha (Enlightened One) is now respected by the king, ministers, elders, officials, and common people, while we are not valued by them. The Buddha (Enlightened One) often
說言。知去來現在之事。知他所念。今寧可試。為審爾不。申日言。當何試之。異道人言。請佛持毒藥置飯中。掘門裡深五丈。以火置中薄覆其上。令佛從上來。若知當不受請。受請則不知。申日言諾。即行請佛。佛言大善。異道人言。已無所知。但當穿地。申日有子。字旃羅法。年十六。通達宿命善學佛道能知去來現在之事。啟其父言。佛已知之。莫用惡人言自投湯火。申日不信。掘坑燃火飯置毒藥。告諸比丘。隨我後行。佛適向道。便放光影令申日舍中悉作金色。時旃羅法即語父言。今佛已起向道。十方皆明如日。佛到城門。足蹈門限。舉大城中即為大動。病者即愈。箜篌樂器不鼓自鳴。佛到申日門。五丈火坑化作浴池。中生蓮華。一華千葉。諸弟子所蹈蓮華。華生百華。皆蹈華而行。申日見火以作水池中生蓮華。便大懼怖。頭面著地以誠自說。今為佛作飯皆以毒藥置中。愿乞更炊。佛言。不須更炊。持毒藥飯來食之。敕諸比丘。且勿食。須我教乃食。佛即咒曰。天下凡有三毒。一者貪淫。二者瞋恚。三者愚癡。佛無是三毒為不行。至誠有經法者。毒亦不行。飯食中毒皆自消去。佛言皆飯。申日頭面禮佛足言。我大無狀。用惡人之言。愿從世尊求哀悔過。佛為說經。得須陀洹道(出申日兜本經)。
辯意請
【現代漢語翻譯】 現代漢語譯本： 申日說道：『能知道過去、現在、未來的事情，知道他人心中所想。現在可以試試，看看你是不是真的有這個能力。』異道人申日說：『要怎麼試呢？』異道人說：『請佛陀拿有毒的食物放在飯中，在門裡挖一個深五丈的坑，在坑中點火，用薄的東西覆蓋在上面。讓佛陀從上面走過來，如果他知道，就不會接受邀請；如果他接受邀請，就說明他不知道。』申日答應了。立刻去邀請佛陀。佛陀說：『很好。』異道人說：『他已經什麼都不知道了，只管挖地吧。』申日有個兒子，名叫旃羅法（Chanluofa），十六歲，通達宿命，精通佛法，能知道過去、現在、未來的事情。他告訴他的父親說：『佛陀已經知道了，不要聽信壞人的話，自己跳進湯火里。』申日不相信。挖了坑，點了火，在飯里放了毒藥，告訴眾比丘：『跟著我走。』佛陀剛走向道路，就放出光芒，讓申日的家中都變成金色。這時，旃羅法就對他的父親說：『現在佛陀已經起身走向這裡，十方都明亮如太陽。』佛陀到達城門，腳踏在門檻上，整個大城都震動起來，病人立刻痊癒，箜篌樂器不用敲打自己發出聲音。佛陀到達申日的門前，五丈深的火坑化作浴池，中間生出蓮花，一朵花有一千片花瓣。弟子們所踩的地方都生出蓮花，一朵花有一百片花瓣，大家都踩著蓮花行走。申日看見火坑變成水池，中間生出蓮花，非常害怕，頭面著地，誠懇地說：『現在為佛陀做的飯都放了毒藥在裡面，希望允許我重新做飯。』佛陀說：『不用重新做飯，把有毒的飯拿來吃吧。』命令眾比丘：『先不要吃，等我指示再吃。』佛陀就念咒說：『天下凡有三種毒，一是貪淫，二是嗔恚，三是愚癡。佛陀沒有這三種毒，所以毒不起作用。至誠奉行經法的人，毒也不會起作用。』飯食中的毒都自己消除了。佛陀說：『大家都吃飯吧。』申日頭面禮拜佛足說：『我太糊塗了，聽信壞人的話，希望從世尊那裡求哀懺悔。』佛陀為他說法，使他證得須陀洹道（Sutuohendao）。（出自《申日兜本經》）
辯意請
【English Translation】 English version: Shenri said, 'He claims to know the past, present, and future, and to know what others are thinking. Let's test him now to see if you really have this ability.' The heretic Shenri said, 'How should we test him?' The heretic said, 'Invite the Buddha to take poisoned food and put it in the rice. Dig a pit five 'zhang' (丈, a unit of length) deep inside the gate, set fire in the pit, and cover it thinly. Let the Buddha come from above. If he knows, he will not accept the invitation; if he accepts the invitation, it means he does not know.' Shenri agreed. He immediately went to invite the Buddha. The Buddha said, 'Very good.' The heretic said, 'He already knows nothing, just dig the ground.' Shenri had a son named Chanluofa (旃羅法), sixteen years old, who was versed in past lives, proficient in Buddhism, and able to know the past, present, and future. He told his father, 'The Buddha already knows, do not listen to the words of bad people and throw yourself into the boiling water and fire.' Shenri did not believe him. He dug a pit, lit a fire, put poison in the rice, and told the monks, 'Follow me.' As the Buddha was just heading towards the road, he emitted light, turning Shenri's house all golden. At this time, Chanluofa said to his father, 'Now the Buddha has risen and is heading here, and all directions are as bright as the sun.' The Buddha arrived at the city gate, and as his foot stepped on the threshold, the entire city shook, the sick were immediately healed, and the 'konghou' (箜篌, a type of stringed instrument) played without being struck. The Buddha arrived at Shenri's door, and the five 'zhang' deep pit of fire transformed into a bathing pool, with lotuses growing in the middle, each flower with a thousand petals. Where the disciples stepped, lotuses grew, each flower with a hundred petals, and everyone walked on the lotuses. Shenri saw the fire pit turn into a pool of water with lotuses growing in the middle, and he was very frightened. He prostrated himself on the ground and sincerely said, 'Now the rice I made for the Buddha has poison in it, I hope you will allow me to cook again.' The Buddha said, 'There is no need to cook again, bring the poisoned rice and eat it.' He ordered the monks, 'Do not eat yet, wait for my instructions before eating.' The Buddha then chanted a mantra, saying, 'In the world, there are three poisons: first, greed and lust; second, anger and hatred; third, ignorance and delusion. The Buddha has none of these three poisons, so the poison has no effect. For those who sincerely practice the scriptures, the poison will also have no effect.' The poison in the rice disappeared by itself. The Buddha said, 'Everyone, eat the rice.' Shenri prostrated himself at the Buddha's feet and said, 'I was very foolish, listening to the words of bad people. I hope to seek repentance from the World Honored One.' The Buddha preached the Dharma to him, causing him to attain the state of 'Sutuohendao' (須陀洹道). (From the 'Shenri Dou Ben Jing' (申日兜本經))
Bianyi's request
佛僧有二乞兒一死一為王九
舍衛國有一長者子。名曰辯意。聞佛說五十事要。逮得法忍。五百長者子得法眼凈。辯意言。唯愿世尊及大眾。明日中自屈於我舍食。佛與大眾往其家食。未咒愿。有一乞兒。歷座行乞。無敢與者遍無所得。瞋恚而出。便生惡念。此諸沙門。放恣愚惑。有何道哉。貧者從乞無心見與。吾得為王。以鐵輞車轢斷其頭。言已便去。佛咒愿竟。復一乞兒來。從眾乞食。各各與之。大得飯食歡喜而去。即生念言。此諸沙門有慈悲心。我得為王供養佛僧。乃至七日。不報今者飢渴之恩。言已便去。二乞兒展轉求丐。到他國中臥于道邊深草之中。時彼國主忽然崩亡無有繼嗣。相師判言。書記當有賤人為王。諸臣百官千乘萬騎按行國界。望見草上有云霞蓋。相師曰。中有神人。即得乞兒。諸臣拜謁。乞兒驚愕自云。下賤非是王種。皆言。應相沐浴香湯。著王之服。光相莊嚴導從入國。惡念乞兒。在深草內臥寐不覺。車轢斷其頭(出辯意經)。
曇摩留支先身為大魚十
昔有長者。字曇摩留支問訊。佛言。曇摩留支。別來大久乃得相見。有人問。佛答曰。昔阿僧祇劫時。世有佛。名曰定光。我時為梵志。字曰超述。時定光佛。方欲入城。我即中路相逢。解發布泥上令佛蹈過。佛即記曰。
【現代漢語翻譯】 現代漢語譯本 佛僧有二乞兒一死一為王九
舍衛國有一長者子，名叫辯意（Bianyi）。聽聞佛陀宣講五十事要，證得了法忍（Faren，對佛法的領悟和接受）。五百位長者子獲得了法眼凈（Fayan Jing，清凈的智慧之眼）。辯意說：『唯愿世尊（Shizun，對佛陀的尊稱）及大眾，明日中午能屈尊光臨我的住所用齋。』佛陀與大眾前往他家應供。尚未開始祝願時，有一乞丐，逐個座位乞討，無人施捨，一無所獲，心生嗔恨而出。便生起惡念：『這些沙門（Shamen，出家修道者）放縱愚昧迷惑，有什麼道義可言！貧窮之人向他們乞討，他們沒有一點施捨的心。我若能當上國王，就用鐵輪車碾斷他們的頭！』說完便離開了。佛陀祝願完畢。又來了一個乞丐，向大眾乞食，人們各自施捨給他。他得到了大量的飯食，歡喜而去。隨即生起善念：『這些沙門有慈悲心。我若能當上國王，一定要供養佛僧，乃至七日，以報答今日的飢渴之恩。』說完便離開了。兩個乞丐輾轉乞討，到了其他國家，臥倒在路邊的深草之中。當時那個國家的國王忽然駕崩，沒有繼承人。相士占卜說，書記（Shuji，預示）應當有（此處原文缺失，無法翻譯）成為國王。各位大臣百官率領千乘萬騎，按行國界，遠遠望見草上有云霞覆蓋。相士說：『其中有神人。』隨即找到了乞丐。各位大臣拜見。乞丐驚愕地說：『（此處原文缺失，無法翻譯）我不是王族。』大家都說：『這是應有的徵兆。』於是為他沐浴香湯，穿上王服，光彩莊嚴，引導他進入國都。而那個生惡念的乞丐，在深草內睡覺沒有察覺，被車碾斷了頭（出自《辯意經》）。
曇摩留支先身為大魚十
過去有一位長者，名叫曇摩留支（Tanmoliuzhi），前去問候佛陀，佛陀說：『曇摩留支，分別很久了，今天才得相見。』有人問，佛陀回答說：『過去阿僧祇劫（Asengqi Jie，極長的時間單位）時，世上有一位佛，名叫定光（Dingguang）。我當時是梵志（Fanzhi，修行者），名叫超述（Chaoshu）。當時定光佛正要入城，我立即在路中與他相遇，解開頭髮鋪在泥土上，讓佛陀踩著過去。定光佛隨即預言說：』
【English Translation】 English version A Monk and Two Beggars: One Dies, One Becomes King (9)
In Shravasti (Shewei Guo), there was a wealthy man's son named Bianyi. Having heard the Buddha speak on the fifty essential matters, he attained Dharma-endurance (Faren, acceptance and understanding of the Dharma). Five hundred wealthy men's sons attained the pure Dharma-eye (Fayan Jing, the pure eye of wisdom). Bianyi said, 'I humbly request that the World-Honored One (Shizun, a respectful title for the Buddha) and the assembly grace my humble abode for a meal tomorrow at noon.' The Buddha and the assembly went to his home for the offering. Before the blessing could be given, a beggar went from seat to seat begging, but no one dared to give him anything, and he gained nothing. He left in anger and conceived an evil thought: 'These Shramanas (Shamen, monks) are indulging in foolish delusions. What Dharma do they have! When a poor person begs from them, they have no intention of giving. If I become king, I will use iron-wheeled carts to crush their heads!' Having said this, he left. After the Buddha finished the blessing, another beggar came and begged food from the assembly. Everyone gave him something. He received a large amount of food and left in joy. He immediately conceived a good thought: 'These Shramanas have compassionate hearts. If I become king, I will make offerings to the Buddha and the Sangha for seven days, to repay their kindness for relieving my hunger and thirst today!' Having said this, he left. The two beggars wandered around begging and arrived in another country, where they lay down in the deep grass by the roadside. At that time, the king of that country suddenly died without an heir. A diviner predicted that the scribe (Shuji, indicating) should have ** (missing in the original text, untranslatable) become king. The ministers and officials, with thousands of chariots and tens of thousands of horsemen, patrolled the borders of the country and saw clouds and mist covering the grass from afar. The diviner said, 'There is a divine person within.' They immediately found the beggar. The ministers paid their respects. The beggar was astonished and said, '** (missing in the original text, untranslatable) I am not of royal lineage.' Everyone said, 'This is the proper omen.' So they bathed him in fragrant water, dressed him in royal robes, and with radiant splendor, led him into the capital. The beggar who had conceived the evil thought was sleeping in the deep grass, unaware, and was crushed to death by a cart (from the Bianyi Sutra).
Dharmaruci's Past Life as a Great Fish (10)
In the past, there was a wealthy man named Dharmaruci (Tanmoliuzhi) who went to greet the Buddha. The Buddha said, 'Dharmaruci, it has been a long time since we last met.' Someone asked, and the Buddha replied, 'In the past, countless kalpas (Asengqi Jie, extremely long unit of time) ago, there was a Buddha in the world named Dipankara (Dingguang). At that time, I was a Brahmin (Fanzhi, a religious ascetic) named Chao Shu (Chaoshu). When Dipankara Buddha was about to enter the city, I immediately met him on the road, unbound my hair and spread it on the mud for the Buddha to step over. Dipankara Buddha then prophesied, '
汝勇猛乃爾。卻後阿僧祇劫當得作佛。汝於時起恚心曰。此人與畜生無異。乃蹈他頭髮上過去。從起以來阿僧祇劫。常墮畜生中。覆在大海中。為摩竭魚。身長七千由延。時有五百賈客。乘船入海采寶。值此大魚噏船垂欲入口。時五百人各稱所行事。時賈客主語眾人言。今世有佛名釋迦文。濟人危厄無復是過。我等稱名冀蒙得脫。即便齊聲稱喚。魚聞佛名本識由存。即自惟曰。釋迦文佛已出世間。我身云何故在魚中。即還沒水。五百賈客安隱而歸。時魚即撲身出沙壇上。不飲不食經二七日命終。生長者家作子。字曇摩留支。今來與吾相見。所以稱久遠耳。留支聞此本末。即向海邊求其故尸。見大魚骨皮肉已盡行脅骨上。思惟言。此是我故尸。即以華散故尸上。尋惟即往。忽然道成(出分別功德經第四卷)。
慳長者入海婦施佛絹眾商皆死唯己獨存十一
昔人大富而慳。其婦好法欲施不敢。婿臨入海。先以鐵蒺䔧三重繞舍。婦礙之不能得出。一心念佛。諸鐵關閡變成鵠毛。取絹一匹寄人施佛。佛受咒愿。夫與五百伴共在海中。為鬼所啖。唯留其夫。諸鬼相語。是人婦事佛。不可近也。伴侶死盡獨得寶還。問婦何事。婦具告之。二人歡喜。即請佛僧設會得道(出雜譬喻經第一卷)。
毗羅陀請佛僧食而
【現代漢語翻譯】 現代漢語譯本： 『你』如此勇猛。於此之後，經過阿僧祇劫（Asamkhya kalpa，極長的時間單位）當可成佛。你當時生起嗔恚之心說：『此人與畜生沒有區別。』於是踐踏他的頭髮而過。自從那時起，經過阿僧祇劫，常常墮入畜生道中。又在大海中，成為摩竭魚（Makara，一種海中巨獸）。身長七千由延（Yojana，長度單位）。當時有五百商人，乘船入海采寶。遇到這條大魚吸船，幾乎要入口中。當時五百人各自稱說自己所做的事情。當時商隊首領告訴眾人說：『如今世上有佛名為釋迦文（Sakyamuni，佛教創始人），救濟人們的危難沒有比這更好的了。我們稱念佛名，希望能夠脫離困境。』於是齊聲稱念佛名。魚聽到佛名，本來的意識還存在，就自己思惟說：『釋迦文佛已經出世，我的身體為什麼還在魚中？』於是就沉入水中。五百商人平安地返回。當時魚就撲身跳到沙灘上，不飲不食，經過二七日（十四天）后死去。投生到長者家中作兒子，名字叫曇摩留支（Dharmaruci）。現在來與我相見，所以我才說久遠啊。』曇摩留支聽到這些來龍去脈，就向海邊尋找它的舊屍體。見到大魚的骨頭，皮肉已經全部腐爛，只剩下肋骨。思惟說：『這是我的舊屍體。』於是用鮮花散在舊屍體上。隨即思維修行，忽然證悟成道（出自《分別功德經》第四卷）。
慳吝的長者入海，他的妻子施捨佛絹，眾商人全部死去，唯獨他一人存活（十一）
過去有個人非常富有但很慳吝。他的妻子喜歡佛法，想要佈施卻不敢。丈夫將要入海，先用鐵蒺藜三重圍繞房屋，他的妻子無法出去。一心念佛，所有的鐵製關卡都變成白鵠的羽毛。取出一匹絹託人佈施給佛。佛接受后為她咒愿。她的丈夫與五百個同伴一同在海中，被鬼所吞食，只留下她的丈夫。眾鬼互相說道：『這個人（的）妻子侍奉佛，不可以靠近。』同伴全部死去，唯獨他得到寶物返回。問他的妻子做了什麼事，他的妻子全部告訴了他。二人歡喜，就請佛和僧人來設齋會，（聽法后）證得道果（出自《雜譬喻經》第一卷）。
毗羅陀（Viradha）請佛和僧人吃飯，而
【English Translation】 English version: 『You』 are so valiant. After asamkhya kalpas (Asamkhya kalpa, an extremely long unit of time), you will become a Buddha. At that time, you arose with anger, saying: 『This person is no different from an animal.』 Then you stepped over his hair. Since then, for asamkhya kalpas, you have constantly fallen into the animal realm. Also, in the great ocean, you became a Makara (Makara, a giant sea creature). Your body was seven thousand yojanas (Yojana, a unit of length) long. At that time, there were five hundred merchants who sailed into the sea to collect treasures. They encountered this great fish, which sucked in the ship, almost swallowing it whole. At that time, the five hundred people each recounted their deeds. Then the leader of the merchants told everyone: 『Now in this world, there is a Buddha named Sakyamuni (Sakyamuni, the founder of Buddhism), who is unsurpassed in saving people from danger. Let us recite his name, hoping to be delivered from this predicament.』 Then they all recited the Buddha』s name in unison. The fish, hearing the Buddha』s name, still retained its original consciousness, and thought to itself: 『Sakyamuni Buddha has already appeared in the world, why is my body still in the form of a fish?』 Then it submerged into the water. The five hundred merchants returned safely. Then the fish leaped onto the sandy shore, and without drinking or eating, died after two seven-day periods (fourteen days). It was reborn as a son in the house of a wealthy man, named Dharmaruci (Dharmaruci). Now he has come to see me, that is why I say it has been a long time.』 Dharmaruci, hearing this whole story, went to the seashore to look for its old corpse. He saw the bones of the great fish, the skin and flesh all decayed, only the ribs remaining. He thought: 『This is my old corpse.』 Then he scattered flowers on the old corpse. Immediately he contemplated and practiced, and suddenly attained enlightenment (from the fourth volume of the Distinguishing Meritorious Deeds Sutra).
A stingy elder enters the sea, his wife donates silk to the Buddha, all the merchants die, only he survives (eleven)
In the past, there was a man who was very rich but stingy. His wife loved the Dharma and wanted to give alms but did not dare. Her husband was about to enter the sea, so he first surrounded the house with three layers of iron caltrops, preventing his wife from leaving. She single-mindedly recited the Buddha』s name, and all the iron barriers turned into swan feathers. She took a piece of silk and entrusted someone to donate it to the Buddha. The Buddha accepted it and blessed her. Her husband and five hundred companions were together in the sea, and were devoured by ghosts, leaving only her husband. The ghosts said to each other: 『This man』s wife serves the Buddha, we cannot approach him.』 All the companions died, and only he obtained treasures and returned. He asked his wife what she had done, and his wife told him everything. The two were delighted, and invited the Buddha and monks to a feast, and after listening to the Dharma, attained the fruit of the path (from the first volume of the Miscellaneous Parables Sutra).
Viradha (Viradha) invites the Buddha and monks to eat, and
庫藏自滿十二
昔佛在世有大長者。名修羅陀財富無數信向道德。自誓。常以臘月八日請佛及僧。終身子孫奉行不輟。長者亡時。囑兒勿廢。兒名毗羅陀。後日漸貧。至時無以供辦愁戚不樂。佛遣目連往問云。汝父供月欲至當設何計。答言。唯愿世尊。勿見忽棄。八日臨盻。將妻至外家。質百兩金。還辦供具。佛與千二百五十眾僧往舍而坐。行水下食清凈竟而還。其日夜半諸故藏中寶物自滿。夫婦見之。且喜且懼。恐官顧問。即往白佛。佛言。安意快用勿有疑難。汝之履信不違父教。聞施慧道七財滿足(出法句經第三卷)。
婆世躓染欲危身為目連所救十三
佛在羅閱祇國。有豪長者。名尸利躓。大富盈溢。婦生一男形容嚴妙。請師占候嘆子福德。問言。從懷此兒有何瑞應。長者曰。其母訥口鈍辭。既懷此子談語巧妙。字婆世躓。及年長大遊行觀看。見那羅伎家有一女子。心便染著欲得娉娶。還啟父母愿為求索。父母告言。高卑非匹如何為婚。子重啟言。莫問門戶但論其身。幸為我求若不如志便自殞命。父母從之。共作婚姻。兒惑其色不恥鄙事。即詣彼家。學習戲藝皆已成就。是時國王集諸那羅眾多戲事。時長者子次應現伎上索而走。王脫不見。復敕更上。氣力漸羸中道欲墮。心中惶懅無所歸依。
目連陵虛告之曰。如卿今日寧全身命出家學道。為寧墮地娶彼女耶。答言。愿自存濟不用女也。目連即時化作平地得全身首。喜不自勝。隨逐目連。往詣世尊禮拜供養。佛於是時廣說妙論。心意開解便得初果。因求出家世尊聽之。鬚髮自落法衣在身。專精禪思成阿羅漢。佛言。過世波羅奈國。有大長者。初生一子端正無比。有人從海中來赍一鳥卵用奉長者。長者納受。經少時間。其卵便剖出一鳥雛。毛羽光潤。長者受與子使弄。子騎鳥脊飛遊觀看。聞他國王作那羅戲。乘鳥至彼。鳥住樹上。偶見王女情便染愛。遣信騰情。女便與交。為王所知。推捕縛來而當斬戮。長者子言。諸君何為勞力殺我。聽我上樹自投而死。諸人聽許。便相上樹乘騎其鳥翔虛而去。得延壽命。時長者子今婆世躓是。王女者今伎家女是。爾時鳥者則目連是。過去世惑色致困由鳥得濟。今垂當死。由於目連故得安隱(出賢愚經第十三卷)。
長者新生一子即識本緣求母請佛甘味自下十四
舍衛國中有大長者。生一男兒。而目端正生而能言。問其父母。世尊及舍利弗阿難等皆在世不。父母答在。見其能言乃謂非人。即往問佛。佛言。此兒有相。父母歡喜。兒又啟曰。唯垂請佛及僧。答曰。卒無供養。兒又啟曰。但掃灑堂舍莊嚴牀蓆。施三
【現代漢語翻譯】 現代漢語譯本： 目連（Maudgalyayana，佛陀十大弟子之一，神通第一）在空中告訴他說：『你現在是寧願保全性命出家修道，還是寧願墮落地娶那個女子呢？』他回答說：『我願意自己保全性命，不需要那個女子。』目連立刻將他化作平地，使他得以保全性命。他歡喜得無法自勝，跟隨目連前往拜見世尊（釋迦牟尼佛的尊稱），禮拜供養。佛陀當時廣說妙法，他的心意開解，便證得了初果（須陀洹果）。因此請求出家，世尊答應了他。他的頭髮和鬍鬚自然脫落，法衣自然穿在身上。他專心精進地禪思，最終成就了阿羅漢果。』佛說：『過去世在波羅奈國（Benares，古印度城市）有一個大富長者，最初生了一個兒子，相貌端正無比。有人從海中來，帶來一個鳥卵，用來奉獻給長者。長者接受了。經過一段時間，那鳥卵便孵化出一隻小鳥，羽毛光亮潤澤。長者讓兒子騎在鳥背上，飛遊觀看。他聽說其他國家有那羅戲（Nala戲，一種戲劇），便乘鳥前往那裡。鳥停在樹上。他偶然看見國王的女兒，心中便生起愛慕之情。他派人送信表達愛意，那女子便與他交往。後來被國王知道了，便將他抓捕起來，準備處死。長者的兒子說：『各位何必費力殺我，聽我上樹自投而死。』眾人聽從了他的請求，他便上樹騎上那隻鳥，在空中飛翔而去，得以延續壽命。』當時的長者之子就是現在的婆世躓（Vasishtha）。國王的女兒就是現在的伎家女。當時的鳥就是目連。過去世因為迷惑於美色而陷入困境，由於鳥的幫助才得以脫困，現在將要被處死，由於目連的緣故才得以安穩。』（出自《賢愚經》第十三卷）。
長者新生一子即識本緣求母請佛甘味自下十四
舍衛國（Sravasti，古印度城市）中有一位大富長者，生了一個男孩。那男孩眼睛端正，生下來就能說話。他問他的父母：『世尊（釋迦牟尼佛的尊稱）以及舍利弗（Sariputra，佛陀十大弟子之一，智慧第一）、阿難（Ananda，佛陀十大弟子之一，多聞第一）等都還在世嗎？』父母回答說：『都在世。』見他能說話，便認為他不是凡人，就去問佛。佛說：『這孩子有相。』父母很高興。孩子又說：『希望能夠請佛和僧眾來。』父母回答說：『我們沒有供養的能力。』孩子又說：『只要打掃乾淨堂舍，莊嚴床鋪坐席，施捨三
【English Translation】 English version: Maudgalyayana (one of the ten great disciples of the Buddha, foremost in supernatural powers) told him in the air: 'Would you rather preserve your life and become a monk to study the Way, or would you rather fall and marry that woman?' He replied: 'I wish to save myself and do not need that woman.' Maudgalyayana immediately transformed the ground into a flat surface, allowing him to preserve his life. He was overjoyed and followed Maudgalyayana to see the World-Honored One (a respectful title for Shakyamuni Buddha), to pay homage and make offerings. At that time, the Buddha extensively expounded the wonderful Dharma, and his mind was enlightened, and he attained the first fruit (Srotapanna). Therefore, he requested to become a monk, and the World-Honored One agreed. His hair and beard naturally fell off, and the Dharma robe naturally appeared on his body. He concentrated diligently on meditation and eventually attained Arhatship.' The Buddha said: 'In a past life, in the country of Benares (an ancient Indian city), there was a wealthy elder who initially had a son who was incomparably handsome. Someone came from the sea and brought a bird's egg to offer to the elder. The elder accepted it. After a short time, the egg hatched into a chick with bright and lustrous feathers. The elder allowed his son to ride on the bird's back and fly around to see the sights. He heard that other countries had Nala plays (a type of drama), so he rode the bird there. The bird stopped on a tree. He happened to see the king's daughter and fell in love with her. He sent a message expressing his love, and the woman had relations with him. Later, the king found out and had him arrested and prepared to execute him. The elder's son said: 'Why do you all bother to kill me? Let me climb the tree and throw myself down to die.' The people agreed to his request, and he climbed the tree, rode the bird, and flew away into the air, thus prolonging his life.' The elder's son at that time is the current Vasishtha. The king's daughter is the current courtesan. The bird at that time was Maudgalyayana. In the past life, he was trapped by infatuation with beauty and was rescued by the bird. Now he was about to be executed, but he was able to be safe because of Maudgalyayana.' (From the Xianyu Jing (Sutra of the Wise and Foolish) Volume 13).
When the elder's newborn son immediately recognized his past connections, he asked his mother to invite the Buddha to offer sweet flavors, from below fourteen.
In Sravasti (an ancient Indian city), there was a wealthy elder who had a son. The boy had beautiful eyes and could speak from birth. He asked his parents: 'Are the World-Honored One (a respectful title for Shakyamuni Buddha), Sariputra (one of the ten great disciples of the Buddha, foremost in wisdom), Ananda (one of the ten great disciples of the Buddha, foremost in hearing), and others still alive?' His parents replied: 'They are.' Seeing that he could speak, they thought he was not an ordinary person and went to ask the Buddha. The Buddha said: 'This child has auspicious signs.' The parents were very happy. The child then said: 'I hope to invite the Buddha and the Sangha (monastic community).' The parents replied: 'We do not have the ability to make offerings.' The child then said: 'Just clean the halls, decorate the beds and seats, and offer three
高座。百味飯食自然滿堂。又先身之母今猶存在。居波羅奈國。愿為仰報。父母遣使馳象迎接。以三高座。一擬如來。一為父。一為前世所生母。佛與眾僧既入其舍。甘味飯食自然而下種種豐饒。佛為說法。合家大小盡得初果(出賢愚經第一卷)。
阿那邠邸七子為財受戒聞法離垢十五
舍衛城中阿那邠邸。有七子心無篤信。于佛法眾不持五戒。阿那邠邸長者言。我當賜汝千兩金。汝等可歸命三寶受於五戒。七子聞之。便欲歸三寶受持五戒。父各賜千兩金。俱至世尊所。具以白佛。云何世尊。彼七子頗有福善諸功德不。佛言。善哉長者。饒益眾生安隱天人。彼七子者緣是諸善功德具足。所獲果報我今當說。北方有國。城名石室。國土豐熟人民熾盛。彼有伊羅波多羅藏。無數百千金銀珍寶。于彼健陀賴國人七藏之中。隨其所欲皆悉費用。無所減少及此伊羅缽多羅大寶藏。彼七千兩金百倍千倍無數倍。皆悉不及汝七子所獲功德。世尊與阿那邠邸說微妙法。即從坐起白世尊言。愿受我請。及比丘僧。欲設甘露飲食。為七子故。世尊默然受。世尊知時。與比丘僧前後圍繞入舍衛城。詣阿那邠邸家皆即就坐。長者及子禮敬世尊。世尊說法便逮等見。告言如是。長者七子甘饌飲食。飯佛比丘。食竟除缽。佛與七子說法
【現代漢語翻譯】 現代漢語譯本 高座（高大的座位）。百味飯食自然滿堂。又先身之母（指前世的母親）今猶存在，居住在波羅奈國（Varanasi，古印度城市名）。我願為報答她的恩情，父母派遣使者乘坐大象前去迎接。準備了三個高座，一個用來供奉如來（Tathagata，佛的稱號之一），一個給父親，一個給前世的母親。佛陀與眾僧進入他的住所后，各種美味飯食自然而然地出現，非常豐盛。佛陀為他們說法，全家大小都證得了初果（Sotapanna，佛教修行證悟的第一個階段）。（出自《賢愚經》第一卷） 阿那邠邸（Anathapindika，古印度舍衛城著名富商，樂善好施）的七個兒子爲了獲得財富而受戒，聽聞佛法后遠離煩惱，共十五人。 在舍衛城（Sravasti，古印度城市名）中，阿那邠邸有七個兒子，他們內心沒有堅定的信仰，對於佛、法、僧三寶不持守五戒。阿那邠邸長者說：『我將賜予你們每人千兩黃金，你們可以歸命三寶，受持五戒。』七個兒子聽后，便想歸依三寶，受持五戒。父親各自賜予他們千兩黃金。他們一同來到世尊（Bhagavan，佛的稱號之一）處，詳細地稟告了佛陀。問道：『世尊，這七個兒子是否具有福德善行等功德？』佛陀說：『很好，長者，你饒益眾生，使天人和人得到安穩。這七個兒子因為這些善行功德具足，所獲得的果報我現在就說。北方有個國家，城名叫石室，國土豐饒，人民興盛。那裡有伊羅波多羅藏（Elapatra treasure，一種寶藏的名字），其中有無數百千的金銀珍寶。在健陀賴國（Gandhara，古印度地區名）人的七個寶藏中，他們可以隨意使用其中的財物，都不會減少。即使是這個伊羅缽多羅大寶藏，與你七個兒子所獲得的功德相比，連百分之一、千分之一、無數分之一都比不上。』世尊為阿那邠邸宣說了微妙的佛法，阿那邠邸隨即從座位上起身，對世尊說：『我願接受我的邀請，以及比丘僧眾，我想準備甘露飲食，爲了我的七個兒子。』世尊默然應允。世尊知道時機已到，與比丘僧眾前後圍繞著進入舍衛城，來到阿那邠邸的家中，都各自就座。長者和他的兒子們禮敬世尊。世尊說法，他們便獲得了等見（Samadarshana，平等見）。佛陀告訴他們就是這樣。長者和他的七個兒子準備了美味的食物，供養佛陀和比丘。用齋完畢，收起缽。佛陀為七個兒子說法。
【English Translation】 English version High seat. A hundred flavors of rice and food naturally filled the hall. Moreover, his mother from a previous life still exists, residing in the country of Varanasi (Varanasi, an ancient Indian city). Wishing to repay her kindness, his parents sent messengers on elephants to welcome her, preparing three high seats: one for the Tathagata (Tathagata, one of the titles of the Buddha), one for his father, and one for his mother from a previous life. After the Buddha and the Sangha (Sangha, the Buddhist monastic community) entered his residence, various delicious foods naturally appeared, very abundant. The Buddha preached the Dharma (Dharma, the teachings of the Buddha) to them, and the entire family attained the first fruit (Sotapanna, the first stage of enlightenment in Buddhism). (From the first volume of the Damamūka-nidāna) Anathapindika's (Anathapindika, a famous wealthy merchant in Sravasti, ancient India, known for his generosity) seven sons took vows for wealth, heard the Dharma, and were freed from defilements, totaling fifteen people. In the city of Sravasti (Sravasti, an ancient Indian city), Anathapindika had seven sons who lacked firm faith and did not uphold the five precepts (Panca-sila) towards the Buddha, Dharma, and Sangha. The elder Anathapindika said, 'I will grant each of you a thousand taels of gold if you take refuge in the Three Jewels (Triratna) and uphold the five precepts.' Upon hearing this, the seven sons desired to take refuge in the Three Jewels and uphold the five precepts. Their father granted each of them a thousand taels of gold. Together, they went to the World-Honored One (Bhagavan, one of the titles of the Buddha) and reported the matter in detail to the Buddha, asking, 'World-Honored One, do these seven sons possess meritorious deeds and virtues?' The Buddha said, 'Excellent, elder, you benefit sentient beings and bring peace to gods and humans. Because these seven sons are endowed with these meritorious deeds, I will now describe the resulting rewards they will receive. To the north, there is a country with a city called Stone Chamber, a prosperous land with a thriving population. There lies the Elapatra treasure (Elapatra treasure, the name of a treasure), containing countless hundreds of thousands of gold, silver, and precious jewels. Among the seven treasures of the people of Gandhara (Gandhara, an ancient Indian region), they can use whatever they desire without diminishing it. Even this great Elapatra treasure cannot compare to the merits acquired by your seven sons, not even by a hundredfold, a thousandfold, or countless fold.' The World-Honored One preached the subtle Dharma to Anathapindika. Anathapindika then rose from his seat and said to the World-Honored One, 'I wish to accept my invitation, along with the Sangha of monks, to prepare ambrosial food for my seven sons.' The World-Honored One silently accepted. Knowing the time was right, the World-Honored One, surrounded by the Sangha of monks, entered the city of Sravasti and arrived at Anathapindika's house, where they all took their seats. The elder and his sons paid homage to the World-Honored One. The World-Honored One preached the Dharma, and they attained equal vision (Samadarshana, equal vision). The Buddha told them that it was so. The elder and his seven sons prepared delicious food and offered it to the Buddha and the monks. After the meal, the bowls were put away. The Buddha preached the Dharma to the seven sons.
。各于坐上諸塵垢盡。無有瑕穢得法眼生。彼已見法。無有狐疑亦無猶豫(出阿那邠邸化七子經)。
經律異相卷第三十五 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第三十六(雜行長者部下)
梁沙門僧旻寶唱等集流水救十千魚一樹提伽身生人中受天果報二迦羅越手能雨寶三迦羅越以飽食施鳥令出腹中珠四忽起經暫貧客作設會即獲花報五無耳目舌先世因緣六音悅今身受先世四種報七鳩留饑遇樹神因得信解八日難財富巨億慳惜不施後世貧盲九長者發菩薩心將諸貧人取得珍寶十長者后貧舉財供施耕遇千鼎用之不盡十一香身長者婦為國王所奪十二長者婦懷妊口氣香十三慳財生號哭地獄十四以搗衣石施人起塔生天十五須達三子事窮方信十六須檀子貪財殺弟十七犁耆彌第七兒婦生三十卵卵出一男十八癡子賣香遲燒之為炭以求速售十九
流水救十千魚一
流水長者子。于天自在光王國內。治一切眾生無量苦患。令身平復。以病除故多設福業。作如是言。善哉長者。能益眾生無量壽命。必是菩薩解諸方藥。時長者共二子水空水藏。將其二子次第遊行城邑聚落。最後到一大空澤中。見諸虎狼狗犬鳥獸。悉皆一向馳奔而去。長者逐而觀之見有一池。其水枯涸。于其池中多有諸
【現代漢語翻譯】 現代漢語譯本：他們各自在座位上，所有塵垢都已清除，沒有瑕疵污穢，獲得了法眼。他們已經見到了法，沒有疑惑，也沒有猶豫。（出自《阿那邠邸化七子經》）。
《經律異相》卷第三十五 大正藏第53冊 No. 2121 《經律異相》
《經律異相》卷第三十六（雜行長者部下）
梁朝沙門僧旻、寶唱等編輯。流水救十千魚一；樹提伽(Suddhika)以身施捨，生於人中，獲得天界的果報；二迦羅越(Kāravika)手能降雨寶物；三迦羅越以飽食施捨給鳥類，令其吐出腹中的珍珠；四忽起經，暫為貧困的客人舉辦宴會，立即獲得花報；五無耳目舌，是前世的因緣；六音悅，今生承受前世的四種果報；七鳩留(Kurū)，飢餓時遇到樹神，因此得到信解；八日難，財富巨大，卻慳吝不施捨，後世貧窮且盲；九長者發菩薩心，帶領貧困的人們取得珍寶；十長者後來貧窮，拿出財產供養佈施，耕地時遇到千口鼎，用之不盡；十一香身長者的妻子被國王奪走；十二長者的妻子懷孕時口中散發香氣；十三慳吝錢財，死後墮入號哭地獄；十四以搗衣石佈施給他人，建造佛塔，死後昇天；十五須達(Sudatta)的三個兒子，事情到了窮困時才相信；十六須檀子(Sudāna)貪圖錢財殺害弟弟；十七犁耆彌(Likhimi)的第七個兒媳婦生下三十個卵，卵中生出一個男孩；十八癡子賣香，嫌燃燒太慢，將其燒成炭，以求快速售賣；十九
流水救十千魚一
流水長者的兒子，在天自在光王(Svātantra-prabha-rāja)國內，治理一切眾生的無量苦患，使身體康復。因為疾病消除的緣故，多多設立福業。說這樣的話：『善哉，長者！能夠增益眾生無量壽命，必定是菩薩，瞭解各種方藥。』當時長者和他的兩個兒子水空(Udaka-śūnya)、水藏(Udaka-garbha)，帶領著兩個兒子依次經過城邑聚落，最後到達一個大空澤中，看見各種虎狼狗犬鳥獸，都一齊奔跑而去。長者追隨著觀看，看見有一個池塘，池水已經乾涸，在池塘中有很多的魚。
【English Translation】 English version: Each of them, in their respective seats, had all defilements cleared away. Without any flaws or impurities, the Dharma eye arose. They had already seen the Dharma, without doubt or hesitation. (From the Sutra of Ānāthapiṇḍika Transforming Seven Sons).
The 35th fascicle of the Miscellaneous Aspects of Sutras and Vinaya Taisho Tripitaka Volume 53, No. 2121, Miscellaneous Aspects of Sutras and Vinaya
The 36th fascicle of the Miscellaneous Aspects of Sutras and Vinaya (Lower Section of the Chapter on Various Practices of Elders)
Compiled by the Liang Dynasty monks Sengmin, Baochang, and others. One: Saving Ten Thousand Fish by the Flowing Water; Two: Suddhika (樹提伽), giving his body, was born among humans and received heavenly rewards; Three: Kāravika (迦羅越) whose hands could rain down treasures; Four: Kāravika who gave satiating food to birds, causing them to spit out pearls from their bellies; Five: Suddenly arising from the Sutra, a temporarily impoverished guest held a feast and immediately received flower rewards; Six: Lacking ears, eyes, and tongue is due to past life causes; Seven: Sound of joy, receiving four kinds of retribution from past lives in this life; Eight: Kurū (鳩留), encountering a tree spirit in hunger, thus gaining faith and understanding; Nine: An elder generated Bodhicitta, leading impoverished people to obtain treasures; Ten: The elder later became poor, offered his wealth in alms, and while plowing, encountered a thousand cauldrons that were inexhaustible; Eleven: The wife of the fragrant-bodied elder was seized by the king; Twelve: The elder's wife emitted fragrance from her mouth while pregnant; Thirteen: Being stingy with wealth leads to rebirth in the Crying Hell; Fourteen: Giving a washing stone to others, building a pagoda, and being reborn in heaven; Fifteen: The three sons of Sudatta (須達) only believed when things reached poverty; Sixteen: Sudāna (須檀子) killed his younger brother out of greed for wealth; Seventeen: Likhimi's (犁耆彌) seventh daughter-in-law gave birth to thirty eggs, from which a boy emerged; Eighteen: A foolish man selling incense, impatient with the slow burning, turned it into charcoal to sell it quickly; Nineteen:
Saving Ten Thousand Fish by the Flowing Water - One
The son of the Flowing Water Elder, within the kingdom of Svātantra-prabha-rāja (天自在光王), governed the immeasurable sufferings of all beings, restoring their bodies to health. Because illnesses were eliminated, he established many meritorious deeds. He said, 'Excellent, Elder! Able to increase the immeasurable lifespan of beings, surely you are a Bodhisattva, understanding various remedies.' At that time, the elder, along with his two sons, Udaka-śūnya (水空) and Udaka-garbha (水藏), led his two sons successively through cities and villages, finally arriving at a large empty marsh. They saw various tigers, wolves, dogs, birds, and beasts all running away in one direction. The elder followed to observe and saw a pond, its water already dried up, and in the pond were many fish.
魚。見是魚已生大悲心。時有樹神示現半身。作如是言。大善男子。此魚可愍汝可與水。是故號汝名為流水。汝今應當隨名定實。時長者子問樹神言。此魚頭數為有幾所。樹神答言。足滿十千。增大悲心。時此空池為日所曝。唯少水在。是十千魚。將入死門四向婉轉。見是長者心生恃賴。隨是長者所至方面。隨逐瞻視目未曾舍。是時長者馳趣四方。推求索水了不能得。見有大樹尋取枝葉。還到池上與作蔭涼。復更推求是池中水本從何來。即出四向周遍未覓。莫知水處。復更疾走見一大河。名曰水生。有諸惡人為捕此魚故於上流懸險之處。決棄其水不令下過。長者向王說其因緣。唯愿大王借二十大象。令得負水濟彼魚命。如我與諸病人壽命。王敕大臣速疾供給。汝今自可至象廄中隨意選取利益眾生。是時流水及其二子。將二十象借索皮囊。疾至河上盛水象負。水遂彌滿還復如本。時長者子于池四邊傍佯而行。魚亦隨逐循岸而行。時長者子復作是念。是魚必為飢火所惱。復欲從我求索飲食。我今當與。時長者子告其子言。汝取一象最大力者。速至家中。所有可食之物。乃是父母飲啖之分。及以妻子奴婢之分。一切聚集悉載象上。急速來還。爾時二子往至家中。白其祖父說如上事。收取家中可食之物。載象背上疾還父所至空
【現代漢語翻譯】 現代漢語譯本 （流水長者救魚的故事） （前文略）……看見這些魚后，（流水長者）生起了極大的悲憫之心。當時有一位樹神顯現半身，這樣說道：『大善男子，這些魚很可憐，你應該給它們水。』因此（人們）稱你為流水（Ruliushui）。你現在應當名副其實。』當時長者子問樹神說：『這些魚有多少條？』樹神回答說：『足足有一萬條。』（流水長者）更加增大了悲憫之心。 當時這個乾涸的池塘被太陽暴曬，只剩下少量的水。這一萬條魚，即將面臨死亡，四處掙扎。看見這位長者，心中產生了依賴之情。隨著長者所到的方向，跟隨瞻望，眼睛從未離開。 當時長者四處奔走，尋找水源，卻始終無法找到。看見一棵大樹，便折取樹枝樹葉，回到池塘邊為魚兒遮陰。又進一步推究，這池塘里的水本來是從哪裡來的。便向四處尋找，卻不知道水源在哪裡。又更加快速地奔跑，看見一條大河，名叫水生（Shuisheng）。有一些惡人爲了捕捉這些魚，所以在上游地勢險峻的地方，截斷了河水，不讓水流下來。長者向國王說明了其中的緣由，希望大王能夠借給他二十頭大象，讓他能夠用水來拯救這些魚的性命，就像我給那些病人延續壽命一樣。國王命令大臣迅速供給，『你現在可以自己到象廄中隨意挑選，利益眾生。』 當時流水（Ruliushui）和他的兩個兒子，借了二十頭大象，索要了皮囊，快速地趕到河邊盛水，讓大象揹負著。水很快就滿了，恢復了原來的樣子。當時長者子在池塘的四邊來回走動，魚也跟隨他沿著岸邊遊動。當時長者子又這樣想，這些魚一定是受到了飢餓的困擾，又想從我這裡尋求食物。我現在應當給它們食物。 當時長者子告訴他的兒子們說：『你們取一頭力氣最大的象，快速地回到家中，所有可以食用的東西，乃至於父母的飲食，以及妻子奴婢的食物，全部聚集起來，裝載到象背上，急速返回這裡。』當時兩個兒子回到家中，告訴他們的祖父，說了上面的事情，收取家中可以食用的東西，裝載到象背上，快速地回到父親所在的地方……
【English Translation】 English version (The Story of the Merchant Ruliushui Saving the Fish) (Previous context omitted)... Seeing these fish, (the merchant Ruliushui) developed great compassion. At that time, a tree spirit appeared, showing half of its body, and said, 'Great virtuous man, these fish are pitiable, you should give them water.' Therefore, (people) call you Ruliushui (流水, 'Flowing Water'). You should now live up to your name.' At that time, the merchant's son asked the tree spirit, 'How many fish are there?' The tree spirit replied, 'A full ten thousand.' (The merchant Ruliushui) further increased his compassion. At that time, this dried-up pond was exposed to the sun, with only a small amount of water remaining. These ten thousand fish were about to die, struggling in all directions. Seeing this merchant, they developed a sense of reliance. Following the direction the merchant went, they watched and looked up to him, their eyes never leaving him. At that time, the merchant ran around in all directions, searching for water, but was unable to find it. Seeing a large tree, he broke off branches and leaves, returned to the pond, and provided shade for the fish. He further investigated where the water in this pond originally came from. He searched in all directions, but did not know where the water source was. He ran even faster and saw a large river called Shuisheng (水生, 'Water Source'). Some evil people, in order to catch these fish, had cut off the water at a dangerous place upstream, preventing the water from flowing down. The merchant explained the reason to the king, hoping that the king could lend him twenty elephants so that he could use water to save the lives of these fish, just as I extend the lives of those patients. The king ordered the ministers to provide them quickly, 'You can now go to the elephant stable and choose at will to benefit sentient beings.' At that time, Ruliushui (流水) and his two sons borrowed twenty elephants, asked for leather bags, and quickly went to the river to fill them with water, which the elephants carried on their backs. The water quickly filled up and returned to its original state. At that time, the merchant's son walked back and forth on the four sides of the pond, and the fish followed him along the shore. At that time, the merchant's son thought again, these fish must be troubled by hunger and want to seek food from me. I should give them food now. At that time, the merchant's son told his sons, 'You take the strongest elephant, quickly return home, gather all the edible things, even the food of your parents, as well as the food of your wives and servants, load them all on the elephant's back, and quickly return here.' At that time, the two sons returned home, told their grandfather what had happened, collected the edible things in the house, loaded them on the elephant's back, and quickly returned to where their father was...
澤池。時長者子見其子還。心生歡喜踴躍無量。從子邊取飲食之物。散著池中與魚食已。即自思惟。我今已能與此魚食。令其飽滿。未來之世當施法食。曾聞過去空閑之處有一比丘讀誦大乘方等經典。其經中說。若有眾生臨命終時。得聞寶勝如來名號。即生天上。我今當爲是十千魚。解說甚深十二因緣。亦當稱說寶勝佛名。即便入水。作如是言。南無過去寶勝如來。本往昔時行菩薩道。作是誓願。若有眾生於十方界。臨命終時聞我名者。當令是輩尋得上生三十三天。復為是魚解說如是甚深妙法。所謂十二因緣。說是法已。即共還家。是長者子復於後時。賓客聚會醉酒而臥。爾時其地卒大震動。時十千魚同日命終生忉利天。既生天已作是思惟。我等以何善業得生天中。復相謂言。我等先於閻浮提內。墮畜生中受于魚身。流水長者與我等水及以飲食。為我等說十二因緣。並稱寶勝如來名號。以是因緣令我等輩得生此天。我等今當報恩供養。時長者子在樓屋上露臥眠睡。是十千天子。以十千真珠天妙瓔珞置其頭邊。復以十千置其足邊。復以十千置右脅邊。復以十千置左脅邊。雨曼陀羅花摩訶曼陀羅華積至於膝。種種天樂出妙音聲。閻浮提中有睡眠者皆悉覺悟。流水長者子亦從睡悟。是十千天子于上空中飛騰遊行。天自在光王
【現代漢語翻譯】 現代漢語譯本 澤池。當時，長者之子看見他的兒子回來了，心中歡喜，踴躍無量。他從兒子身邊拿來食物，撒在池中餵魚。然後他心想：『我現在已經能夠給這些魚餵食，讓它們飽腹。未來世，我應當佈施法食。』他曾聽說過去在空閑的地方，有一位比丘讀誦大乘方等經典。經中說，如果眾生臨命終時，能夠聽聞寶勝如來（Ratnakara，意為寶生）的名號，就能往生天上。我現在應當為這十千條魚，解說甚深的十二因緣，也應當稱念寶勝佛的名號。』於是他便進入水中，這樣說道：『南無過去寶勝如來。您往昔行菩薩道時，曾發下這樣的誓願：如果有眾生在十方世界，臨命終時聽聞我的名號，我應當讓這些人立即往生到三十三天。』他又為這些魚解說了甚深微妙的佛法，也就是十二因緣。說完這些法后，他就一起回家了。 後來，這位長者之子在一次賓客聚會上，醉酒而睡。這時，大地突然發生劇烈震動。那十千條魚同一天命終，往生到忉利天（Trayastrimsa，三十三天）。它們生到天上后，心想：『我們是憑藉什麼善業才能生到天上的呢？』它們互相說道：『我們先前在閻浮提（Jambudvipa，人世間）內，墮落為畜生，受魚身。流水長者（River Flowing，人名）給我們水和食物，為我們宣說十二因緣，並稱念寶勝如來的名號。因為這個因緣，才讓我們得以生到這個天上。我們現在應當報恩供養。』當時，長者之子正在樓屋上露天睡覺。這十千天子，將十千個真珠天妙瓔珞放在他的頭邊，又將十千個放在他的腳邊，又將十千個放在他的右脅邊，又將十千個放在他的左脅邊，降下曼陀羅花（Mandala，天花）和摩訶曼陀羅花（Maha-mandala，大曼陀羅花），堆積到膝蓋那麼高，各種各樣的天樂發出美妙的聲音。閻浮提中所有睡眠的人都醒了過來。流水長者之子也從睡夢中醒來。這十千天子在上空中飛騰……天自在光王（Devatathagata，佛名）
【English Translation】 English version Ze Pond. At that time, the son of the elder saw his son returning, and his heart was filled with joy and immeasurable delight. He took food from his son's side and scattered it into the pond to feed the fish. Then he thought to himself, 'Now I am able to feed these fish and satisfy them. In the future, I should offer the food of Dharma.' He had heard that in the past, in a secluded place, there was a Bhikshu (monk) who recited the Mahayana (Great Vehicle) Vaipulya (extensive) Sutras (discourses). In that Sutra, it says that if sentient beings, at the time of their death, hear the name of Ratnakara Tathagata (The Thus Come One Jewel Victory, Buddha name), they will be reborn in the heavens. Now I should explain the profound Twelve Links of Dependent Origination to these ten thousand fish, and I should also recite the name of Ratnakara Buddha.' Then he entered the water and said, 'Namo (homage to) past Ratnakara Tathagata. In the past, when you practiced the Bodhisattva (enlightenment being) path, you made this vow: If there are sentient beings in the ten directions who, at the time of their death, hear my name, I should cause these beings to be reborn immediately in the Trayastrimsa Heaven (Heaven of Thirty-Three).' He also explained to the fish the profound and wonderful Dharma, which is the Twelve Links of Dependent Origination. After explaining this Dharma, he returned home together. Later, this son of the elder, at a gathering of guests, became drunk and fell asleep. At that time, the earth suddenly shook violently. The ten thousand fish died on the same day and were reborn in the Trayastrimsa Heaven. After being born in the heavens, they thought, 'By what good karma (action) were we able to be born in the heavens?' They said to each other, 'We were previously in Jambudvipa (the world), fallen into the animal realm, and received the body of fish. The River Flowing elder (person's name) gave us water and food, and explained to us the Twelve Links of Dependent Origination, and recited the name of Ratnakara Tathagata. Because of this cause, we were able to be born in this heaven. Now we should repay his kindness with offerings.' At that time, the son of the elder was sleeping naked on the roof of a building. These ten thousand Devas (heavenly beings) placed ten thousand true pearl heavenly exquisite necklaces at his head, and another ten thousand at his feet, and another ten thousand at his right side, and another ten thousand at his left side, and rained down Mandala flowers (heavenly flowers) and Maha-mandala flowers (great heavenly flowers), piled up to his knees. All kinds of heavenly music produced wonderful sounds. All those who were sleeping in Jambudvipa awoke. The son of the River Flowing elder also awoke from his sleep. These ten thousand Devas were flying in the sky... Devatathagata (The Thus Come One Heavenly Sovereign, Buddha name)
國內處處皆雨天妙蓮華。是諸天子復至本處空澤池所。復雨天華。便從此沒還忉利宮。隨意自在受天五欲。過是夜已。天自在光王。問諸大臣。昨夜何緣示現如是凈妙瑞相。大臣答言。大王當知。忉利諸天于流水長者子家。雨四十千真珠瓔珞及不可計曼陀羅華。王即告臣。卿可往至彼長者家喚令使來。即至其家宣王教令。是時長者尋至王所。王問長者。何緣示現如是瑞相。長者子言。我必定知。是十千魚其命已終。時大王言。今可遣人審實是事。爾時流水尋遣其子至彼池所。看是諸魚死活定實。爾時其子向于彼池。見其池中多有摩訶曼陀羅華。積聚成𧂐其中。諸魚悉皆命終。還白父言。彼諸魚等悉已命終。爾時流水復往王所。是十千魚悉皆命終。王聞歡喜。爾時世尊告善女天。時流水長者子今我身是。長子水空羅睺羅是。次子水藏今阿難是。時十千魚者今十千天子是。是故我今為其受記。爾時樹神現半身者今汝身是(出金光明經第四卷)。
樹提伽身生人中受天果報二
昔有一長者。名樹提伽。倉庫盈溢金銀具足。奴婢成行無所乏少。有一白㲲手巾掛著池邊。遇天風起吹來國王殿前。群臣參論卜問所以。諸臣皆言。國將欲興天賜白㲲。臣樹提伽默然無言。王問。卿何以無言。提伽答曰。不敢欺王。是臣家
【現代漢語翻譯】 現代漢語譯本： 國內處處都下著美妙的蓮華。那些天子們又回到原來的空澤池邊，再次降下天華。然後就從那裡消失，返回忉利宮（Trayastrimsa，欲界六天之一，帝釋天所居之處），隨意自在地享受天上的五種欲樂。過了這夜之後，天自在光王問各位大臣：『昨夜是什麼緣故，示現出這樣清凈美妙的吉祥徵兆？』大臣回答說：『大王應該知道，忉利諸天在流水長者（River-flowing Elder）的兒子家，降下了四十千真珠瓔珞以及不可計數的曼陀羅華（Mandala flower）。』國王就告訴大臣：『你可以去那長者家，叫他派人來。』大臣就到長者家，宣讀國王的命令。當時長者立刻來到國王那裡。國王問長者：『是什麼緣故，示現出這樣的吉祥徵兆？』長者的兒子說：『我一定知道，是那一萬條魚的生命已經終結了。』當時大王說：『現在可以派人去查明這件事的真假。』當時流水長者立刻派他的兒子到那個池塘邊，去看那些魚是死是活，確定實情。當時他的兒子來到那個池塘邊，看見池塘中有很多摩訶曼陀羅華（Maha-mandala flower），堆積成堆，那些魚全部都已經死了。回來稟告父親說：『那些魚等全部都已經死了。』當時流水長者又去到國王那裡，說那一萬條魚全部都已經死了。國王聽了很高興。當時世尊告訴善女天（Good Woman）：『當時的流水長者的兒子就是現在的我。長子水空就是羅睺羅（Rahula）。次子水藏就是阿難（Ananda）。當時那一萬條魚就是現在的一萬個天子。所以我現在為他們授記。』當時現半身的那位樹神就是現在的你。（出自《金光明經》第四卷） 樹提伽（Suddhika）因為身在人間而受到天上的果報二 過去有一位長者，名叫樹提伽（Suddhika）。倉庫里堆滿了金銀，各種器具都很充足，奴婢成行，什麼都不缺少。有一條白色的手巾掛在池邊，遇到天風吹起，吹到了國王的殿前。群臣一起討論，占卜詢問原因。各位大臣都說：『國家將要興盛，這是上天賜予的白㲲。』大臣樹提伽（Suddhika）沉默不語。國王問：『你為什麼不說話？』樹提伽（Suddhika）回答說：『不敢欺騙大王，那是臣家的。』
【English Translation】 English version: Everywhere in the country, wonderful lotus flowers were raining down. Those devas (devas, celestial beings) returned to the original empty marsh pond and rained down heavenly flowers again. Then they disappeared from there and returned to Trayastrimsa Palace (Trayastrimsa, one of the six heavens of the desire realm, where Indra resides), freely enjoying the five heavenly desires. After this night, the Deva Sovereign Light King asked the ministers: 'What was the reason for manifesting such pure and wonderful auspicious signs last night?' The ministers replied: 'Great King, you should know that the Trayastrimsa devas rained down forty thousand pearl necklaces and countless Mandala flowers (Mandala flower) at the house of the son of the River-flowing Elder.' The king then told the ministers: 'You can go to that elder's house and ask him to send someone here.' The minister went to the elder's house and announced the king's order. At that time, the elder immediately went to the king. The king asked the elder: 'What is the reason for manifesting such auspicious signs?' The elder's son said: 'I certainly know that the lives of those ten thousand fish have come to an end.' At that time, the Great King said: 'Now you can send someone to verify the truth of this matter.' At that time, the River-flowing Elder immediately sent his son to that pond to see if those fish were dead or alive and to determine the truth. At that time, his son went to that pond and saw that there were many Maha-mandala flowers (Maha-mandala flower) in the pond, piled up in heaps, and all the fish had died. He returned and reported to his father: 'Those fish have all died.' At that time, the River-flowing Elder went to the king again and said that all ten thousand fish had died. The king was very happy to hear this. At that time, the World Honored One told the Good Woman: 'The son of the River-flowing Elder at that time is now me. The eldest son, Water Empty, is Rahula (Rahula). The second son, Water Store, is Ananda (Ananda). The ten thousand fish at that time are now the ten thousand devas. Therefore, I am now bestowing predictions upon them.' The tree spirit who showed half of his body at that time is now you. (From the fourth volume of the Golden Light Sutra) Suddhika's (Suddhika) body is born among humans and receives heavenly rewards two In the past, there was an elder named Suddhika (Suddhika). His warehouses were full of gold and silver, and he had plenty of utensils. His servants were lined up, and he lacked nothing. There was a white cloth hanging by the pond, and a heavenly wind blew it to the king's palace. The ministers discussed it together and divined the reason. The ministers all said: 'The country is about to prosper, and this is a white cloth given by heaven.' The minister Suddhika (Suddhika) was silent. The king asked: 'Why are you not speaking?' Suddhika (Suddhika) replied: 'I dare not deceive the king, it is from my house.'
拭體之巾。掛著池邊。遇天風起吹來殿前。卻後數日。九色之華大如車輪。又遇天風吹來王殿前。王復與群臣參論卜問。提伽答言。是臣家園中萎落之華風吹來耳。王問提伽。卿家乃爾。吾欲將領二十萬眾到卿家看。提伽答言。愿王即相隨去。王即將領二十萬眾。到樹提伽家。南門直入。有三十童子顏容端正。王問樹提伽。是卿家兒孫耶。答言。是臣家守門奴。進到中閣。有二十童女顏容端正。王問。是卿家婦女耶。提伽答言。是臣家守閣之婢。進到其戶。白銀為壁水精為地。王見水流疑不得進。樹提伽即導王前戶中。以黃金為床白玉為機。樹提伽婦有百二十重金銀幃帳端正無雙。為王作禮眼中淚出。王問。卿婦見我有何不㤿眼中淚出。答言。王衣煙氣是故淚出。王言。庶民燃脂。諸侯燃蠟。天子燃漆。亦無煙也。何得淚出。樹提伽答言。臣家有一。明月神珠。掛著堂上。晝夜無異不須火光。王是煙中之王。是故聞氣耳。
樹提伽家堂前。有十二重高樓。將王上頭。視東忘西。視南忘北。掩掩寂寂。王謂須臾小復可忍。到後園中流泉浴池。食諸果菰自適甘美。甚復可愛以至一月。大臣白王。可須還國。樹提伽即佈施金銀珍寶綾羅繒彩。二十萬眾人馬車乘一時還國。王即會群臣怪其所以。樹提伽是我之臣。婦女宅
【現代漢語翻譯】 現代漢語譯本： 擦拭身體的毛巾掛在池邊。一陣風吹來，把它吹到了宮殿前。過了幾天，出現了九色光華，大如車輪。又一陣風吹來，把它吹到了王宮前。國王再次與群臣商議占卜，提伽（Suddhipa，人名）回答說：『這是我家花園裡凋謝的花朵被風吹來的。』國王問提伽（Suddhipa）：『你家是這樣的嗎？我想帶領二十萬士兵到你家看看。』提伽（Suddhipa）回答說：『希望國王能隨我前去。』國王隨即帶領二十萬士兵，到了樹提伽（Suddhipa）家。從南門直接進入，有三十個容貌端正的童子。國王問樹提伽（Suddhipa）：『這是你家的兒孫嗎？』回答說：『這是我家看門的奴僕。』進入到中閣，有二十個容貌端正的童女。國王問：『這是你家的婦女嗎？』提伽（Suddhipa）回答說：『這是我家看守閣樓的婢女。』進入到他的住所，白銀做墻壁，水晶做地面。國王看到水流，猶豫著不敢前進。樹提伽（Suddhipa）就引導國王進入住所。裡面用黃金做床，白玉做幾案。樹提伽（Suddhipa）的妻子有百二十重金銀帷帳，端莊美麗，無與倫比。她向國王行禮，眼中流出淚水。國王問：『你的妻子見到我有什麼不高興的，眼中流出淚水？』回答說：『國王身上有煙氣，所以她才流淚。』國王說：『平民百姓燃脂，諸侯燃蠟，天子燃漆，也沒有煙啊。怎麼會流淚呢？』樹提伽（Suddhipa）回答說：『我家有一顆明月神珠，掛在堂上，晝夜一樣明亮，不需要火光。國王是煙氣中的國王，所以聞到了煙氣。』 樹提伽（Suddhipa）家堂前，有十二重高樓。國王登上樓頂，向東看就忘了西，向南看就忘了北，感到昏暗寂靜。國王覺得稍微忍耐一下還可以。到了後花園，有流泉浴池，吃著各種水果菱角，感到舒適甘美，非常可愛，在這裡住了一個月。大臣稟告國王：『應該回國了。』樹提伽（Suddhipa）就佈施金銀珍寶綾羅綢緞，二十萬士兵人馬車乘一時回國。國王隨即召集群臣，奇怪這件事的原因。『樹提伽（Suddhipa）是我的臣子，他的婦女住宅……』
【English Translation】 English version: A towel for wiping the body was hanging by the pond. A gust of wind blew it to the front of the palace. After several days, nine-colored radiance appeared, as large as a chariot wheel. Another gust of wind blew it to the front of the royal palace. The king consulted with his ministers and divined again. Suddhipa (提伽, personal name) replied, 'These are withered flowers from my garden, blown by the wind.' The king asked Suddhipa (提伽), 'Is your home like this? I wish to lead two hundred thousand troops to see your home.' Suddhipa (提伽) replied, 'I hope the king will come with me.' The king then led two hundred thousand troops to Suddhipa's (樹提伽) home. Entering directly through the south gate, there were thirty boys with dignified appearances. The king asked Suddhipa (樹提伽), 'Are these your children and grandchildren?' He replied, 'These are my gatekeepers.' Entering the central pavilion, there were twenty girls with dignified appearances. The king asked, 'Are these your women?' Suddhipa (提伽) replied, 'These are my maids guarding the pavilion.' Entering his residence, the walls were made of silver, and the ground was made of crystal. Seeing the flowing water, the king hesitated to proceed. Suddhipa (樹提伽) then guided the king into the residence. Inside, there was a bed made of gold and a desk made of white jade. Suddhipa's (樹提伽) wife had one hundred and twenty layers of gold and silver curtains, dignified and beautiful, unparalleled. She bowed to the king, tears in her eyes. The king asked, 'Why are you unhappy to see me, that tears flow from your eyes?' She replied, 'The king's clothes have a smoky smell, that is why I am crying.' The king said, 'Commoners burn fat, lords burn wax, and the emperor burns lacquer, but there is no smoke. Why would you cry?' Suddhipa (樹提伽) replied, 'My house has a bright moon pearl, hanging in the hall, which is as bright as day and night, and does not need firelight. The king is a king of smoke, so you smell the smoke.' In front of Suddhipa's (樹提伽) hall, there were twelve-story high buildings. The king went to the top, looked east and forgot west, looked south and forgot north, feeling dim and silent. The king felt that he could endure it for a little while. Arriving at the back garden, there were flowing springs and bathing pools, eating various fruits and water chestnuts, feeling comfortable and sweet, very lovely, and stayed there for a month. The minister reported to the king, 'It is time to return to the country.' Suddhipa (樹提伽) then gave alms of gold, silver, treasures, silk, and brocade. The two hundred thousand troops, horses, and carriages returned to the country at once. The king then summoned his ministers, wondering about the reason for this matter. 'Suddhipa (樹提伽) is my minister, his women's residence...'
舍過甚於我。我欲伐之。可取與不。諸臣皆言。宜可取之。王即與四十萬眾椎鐘鳴鼓圍提伽舍。毀百重墻。提伽門中有一力士。手捉金杖以擬四十萬眾。一時俱倒眠地不起。提伽乘飛雲輪車在虛空中問。諸人等來時何意眠地不起。諸人答如上事。樹提伽問。欲得起不。皆言欲得。樹提伽放大神目一視。四十萬眾一時俱起。還其本國。王即遣使喚樹提伽。共至佛所問言。世尊。樹提伽是我之臣。前身有何功德。婦女舍宅過甚於我。佛答言。樹提伽佈施功德。見天上愛樂。五百商主將諸商人。赍持重寶奔空山中。逢一病道人。給其草屋厚敷床褥。給水漿鎢錥米糧。給其燈燭。於時乞愿天堂之供。今得果報如是。佛言。是時佈施者。今樹提伽夫婦是也。於時病道人者。今我身是也。五百商人皆得阿羅漢道(出樹提伽經)。
迦羅越手能雨寶三
昔阿育王國。有迦羅越。供養二萬比丘。長請一年。名聞國王。王召見之。聞卿大富。盡有何物耶。對曰。實無所有。王不信之。留迦羅越遣人看其家。見其門有七重舍宅堂宇。皆以七寶。有勝王宮。婦女亦勝。但無谷帛錢物。便還白王王意漸解。迦羅越即時便笑。王問何所笑耶。答言。王不見信耳。迦羅越以手指東。便滿中七寶。指南亦然。王便遣還。而眾僧精舍去宮不
【現代漢語翻譯】 現代漢語譯本 舍過甚於我：他的財富超過了我。我想要攻打他，可以攻取嗎？眾臣都說：『應該攻取。』國王就率領四十萬大軍，敲響鐘鼓，包圍了提伽舍（Tigasha，人名或地名）。摧毀了重重圍墻。提伽門中有一位力士，手持金杖抵擋四十萬大軍，一下子將他們全部擊倒在地，昏睡不醒。提伽乘坐飛雲輪車在空中問道：『你們這些人來這裡做什麼？為何都躺在地上不起來？』眾人如實回答。提伽問道：『想起來嗎？』眾人都說想起來。提伽放出大神光，看了一眼，四十萬大軍立刻全部起身，返回各自的國家。國王就派使者召見樹提伽（Shutigia，人名），一起到佛陀那裡，問道：『世尊，樹提伽是我的臣子，他前世有什麼功德，以至於他的妻妾和住宅都勝過我？』佛陀回答說：『樹提伽是因為佈施的功德，才能在天上享受快樂。過去有五百位商人，帶著貴重的財寶，前往空曠的山中。他們遇到一位生病的修行人，就給他提供草屋，鋪設厚厚的床褥，給他提供水、飲料、米糧，還給他提供燈燭。當時他們乞求能得到升入天堂的福報，如今得到了這樣的果報。』佛陀說：『當時佈施的人，就是現在的樹提伽夫婦。當時的生病修行人，就是我的前身。五百位商人也都證得了阿羅漢道。』（出自《樹提伽經》） 迦羅越（Kaluoyue，人名）的手能下寶雨 過去阿育王（Ayuwang，國王名）的國中，有一位名叫迦羅越的人，供養兩萬比丘，長期供請了一年，名聲傳到了國王那裡。國王召見他，問道：『聽說你非常富有，到底有什麼東西呢？』迦羅越回答說：『實際上我什麼都沒有。』國王不相信，就留下迦羅越，派人去檢視他的家。那人看到他家門口有七重房屋，廳堂樓閣，都用七寶裝飾，勝過王宮，妻妾也勝過王宮，只是沒有穀物、布匹和錢財。那人就回去稟告國王，國王的心意漸漸明白了。迦羅越這時就笑了。國王問他笑什麼，迦羅越回答說：『大王不相信我啊。』迦羅越用手指指向東方，那裡就充滿了七寶，指向南方也是這樣。國王就派他回去了。而眾僧的精舍距離王宮不遠。
【English Translation】 English version His possessions surpass mine. I wish to attack him. Is it permissible to take it? All the ministers said, 'It is appropriate to take it.' The king then led four hundred thousand troops, sounding bells and drums, and surrounded Tigasha (Tigasha, a name or place). They destroyed a hundred layers of walls. In the gate of Tigasha, there was a strongman holding a golden staff to resist the four hundred thousand troops. He knocked them all down to the ground at once, and they fell asleep and could not get up. Tigasha, riding a flying cloud wheel chariot in the void, asked, 'What is the intention of you people coming here? Why are you lying on the ground and not getting up?' The people answered as above. Tigasha asked, 'Do you want to get up?' They all said they wanted to. Tigasha released a great divine light and looked at them once. The four hundred thousand troops all got up at once and returned to their respective countries. The king then sent an envoy to summon Shutigia (Shutigia, a name), and together they went to the Buddha. The king asked, 'World Honored One, Shutigia is my subject. What merits did he have in his previous life that his wives and residences surpass mine?' The Buddha replied, 'Shutigia's merit is due to his acts of charity, allowing him to enjoy happiness in the heavens. In the past, five hundred merchants, carrying heavy treasures, went to an empty mountain. They encountered a sick ascetic and provided him with a thatched hut, thick bedding, water, beverages, rice, and grain, and provided him with lamps and candles. At that time, they begged for the offerings of heaven, and now they have received such a reward.' The Buddha said, 'The givers at that time are now the couple Shutigia. The sick ascetic at that time is now my body. The five hundred merchants all attained the path of Arhat.' (From the Shutigia Sutra) Kaluoyue's (Kaluoyue, a name) hand can rain treasures In the past, in the kingdom of King Ayu (Ayuwang, a king's name), there was a man named Kaluoyue who made offerings to twenty thousand Bhikkhus, offering long-term invitations for a year. His fame reached the king. The king summoned him and asked, 'I heard that you are very rich. What do you have?' Kaluoyue replied, 'In reality, I have nothing.' The king did not believe him, so he left Kaluoyue and sent someone to look at his home. The person saw that there were seven layers of houses, halls, and pavilions at his door, all decorated with seven treasures, surpassing the royal palace, and his wives also surpassed the royal palace, but there were no grains, cloths, or money. The person then returned to report to the king, and the king's intention gradually became clear. Kaluoyue then laughed. The king asked him what he was laughing at. Kaluoyue replied, 'The Great King does not believe me.' Kaluoyue pointed his finger to the east, and it was filled with seven treasures, and it was the same when he pointed to the south. The king then sent him back. And the monastery of the monks was not far from the palace.
遠。王便詣精舍。見比丘僧。作禮恭肅問上座。彼迦羅越宿有何福自然珍寶念之便至。上座比丘入三昧。見四百由旬之物心念。見是長者。乃惟衛佛時有四人共立塔寺。中有一人用意慇勤。塔寺成后以金銀七寶及眾好華共合和之。上三重塔上。以散四面。愿后食福恒不斷絕。今得自然寶者。是此一人。王聞大修功德(出譬喻經第一卷)。
迦羅越以飽食施鳥令出腹中珠四
昔有迦羅越長者。聰明博達財富巨億。居近海邊。多植樹木榮茂參天。時海渚上大有珍寶。價直千億如人不得近。唯鳥往來。唯啖明月之珠。朝入暮出。棲宿長者叢林。長者多智方便圖之。即作百味之食。以用與鳥。鳥食之飽滿便吐珠覆地。長者得之。遂成大富(出譬喻經第七卷)。
忽起經暫貧客作設會即獲華報五
舍衛國有一居士。亡失田宅家人得罪死亡都盡。唯餘一子無復所依。子聞人說。飯佛及僧者生忉利天。乃愿飯佛僧。惟當客作以果此愿。有一居士(彌沙塞律云大臣)多有田宅。此兒雖小多諸藝能。求欲傭賃。居士問。汝何所能。答曰。能書算文義別金銀珠貝錢財系羽監田。坐肆無所不解。問歲索幾物。答曰。年一千金錢。居士曰。今世饑饉乃雇五百。年滿並還小兒言。我才不施堪此須用既急。今為君與。即使
【現代漢語翻譯】 現代漢語譯本： 遠。國王於是前往精舍，拜見比丘僧眾，恭敬地向上座請教：『那位迦羅越（Karavika，人名）宿世有什麼福報，能自然而然地得到珍寶，只要心中一想，珍寶就出現？』上座比丘入定觀察，見到四百由旬（Yojana，古印度長度單位）之內的景象，看到這位長者，原來在惟衛佛（Vipassi Buddha）時期，有四個人共同建造佛塔寺廟。其中一人用心最為慇勤，塔寺建成后，用金銀七寶以及各種美好的花，混合在一起，灑在三重塔的上層，向四面散去，發願將來所食用的福報恒常不斷絕。如今能自然得到寶物的人，就是這個人。』國王聽后，更加努力地修行功德。（出自《譬喻經》第一卷） 迦羅越用美食餵飽鳥，讓它們吐出腹中的寶珠： 過去有一位迦羅越（Karavika）長者，聰明博學，財富巨大，居住在靠近海邊的地方。他種植了許多樹木，枝繁葉茂，高聳入雲。當時海邊的沙洲上有很多珍寶，價值千億，人們無法靠近，只有鳥類可以來往，它們只吃明月之珠，早晨飛入，傍晚飛出，棲息在長者的樹林里。長者很有智慧，想辦法得到這些寶珠，於是做了各種美味的食物來喂鳥。鳥兒吃飽后，便吐出寶珠落在地上。長者得到了這些寶珠，於是變得非常富有。（出自《譬喻經》第七卷） 忽然發起善心，暫時貧困的傭工舉辦齋會，立即獲得善報： 舍衛國（Sravasti）有一位居士，失去了田地房產，家人也獲罪死亡，全部都死了，只剩下一個兒子，無依無靠。兒子聽人說，供養佛和僧眾的人可以往生忉利天（Trayastrimsa Heaven）。於是發願供養佛和僧眾，只能靠給別人打工來完成這個願望。有一位居士（《彌沙塞律》中說是大臣）有很多田地房產。這個孩子雖然年紀小，但有很多才能。他去求傭工。居士問：『你有什麼才能？』回答說：『能書寫算數，辨別文字的含義，能分辨金銀珠寶貝殼錢財，能記賬，能管理田地，坐在店舖里沒有什麼不明白的。』問他一年要多少工錢。回答說：『一年一千金錢。』居士說：『現在世道饑荒，只能雇你五百。』年滿后一併還給你。小孩說：『我的才能不止這些，只是您現在急需用人，我才為您效勞。』於是就開始工作。
【English Translation】 English version: Far away. The king then went to the monastery, met the Bhikkhu (Buddhist monk) Sangha (community), and respectfully asked the senior monk: 'What blessings did that Karavika (name of a person) have in his past life that he could naturally obtain treasures, and the treasures would appear as soon as he thought of them?' The senior Bhikkhu entered Samadhi (meditative state) and saw things within four hundred Yojana (ancient Indian unit of distance), and saw this elder. It turned out that during the time of Vipassi Buddha (one of the past Buddhas), four people jointly built a pagoda and temple. One of them was the most diligent. After the pagoda and temple were completed, he mixed gold, silver, seven treasures, and various beautiful flowers together and scattered them on the upper layer of the triple pagoda, scattering them in all directions, vowing that the blessings he would eat in the future would never be cut off. The person who can naturally obtain treasures now is this person.' After hearing this, the king worked even harder to cultivate merits. (From the first volume of the 'Parable Sutra') Karavika fed the birds with delicious food, causing them to spit out the pearls from their bellies: In the past, there was an elder named Karavika, who was intelligent, knowledgeable, and extremely wealthy. He lived near the sea and planted many trees, which were lush and towering. At that time, there were many treasures on the sandbar by the sea, worth billions, but people could not get close to them. Only birds could come and go, and they only ate Mingyue (bright moon) pearls, flying in in the morning and flying out in the evening, roosting in the elder's forest. The elder was very wise and devised a way to obtain these pearls, so he made various delicious foods to feed the birds. After the birds were full, they spat out the pearls onto the ground. The elder obtained these pearls and became very wealthy. (From the seventh volume of the 'Parable Sutra') Suddenly arising a good thought, the temporarily impoverished hired worker held a feast and immediately received good rewards: In Sravasti (ancient Indian city), there was a householder who lost his fields and houses, and his family members were also convicted and died, all of them died, leaving only one son, who was helpless and without support. The son heard people say that those who make offerings to the Buddha and the Sangha can be reborn in Trayastrimsa Heaven (heaven of the thirty-three gods). So he vowed to make offerings to the Buddha and the Sangha, and could only rely on working for others to fulfill this wish. There was a householder (said to be a minister in the 'Mahāsāṃghika Vinaya') who had many fields and houses. Although this child was young, he had many talents. He sought employment. The householder asked: 'What talents do you have?' He replied: 'I can write and calculate, distinguish the meaning of words, distinguish gold, silver, jewels, shells, and money, keep accounts, manage fields, and there is nothing I don't understand sitting in a shop.' He was asked how much wages he wanted per year. He replied: 'One thousand gold coins per year.' The householder said: 'There is a famine in the world now, I can only hire you for five hundred.' It will be returned to you in full after the year is over. The child said: 'My talents are more than that, but you are in urgent need of people now, so I will serve you.' So he started working.
坐肆。始滿一月。挍計所得已盈三倍。日止一食留一食分。更使監田比及冬藏復獲三倍。歲滿索金及食。居士慮其便去屢托不在。后謂之言。急索作底。小兒言。我欲飯佛及僧。居士聞之即生信心。又問欲何處作。答曰。欲往祇洹。居士曰。但住我門器𢸺相助。小兒白佛。愿明日受我食。佛僧默然(彌沙律云即將財物往至佛所。供辦珍味極世甘美。緣其意至鬼神助焉倏忽之頃自能都辦)正遇節日。諸白衣多送豬肉乾餅種種飲食。眾僧受取共相謂言。今日貧兒竭力作會。人人皆當爲之稍食。及到居士舍。手自行食。皆云少與。食遂無減。貧兒問僧。為食粗澀為愍我貧。答曰。今日是節日。早起人送食。初乃少與。家數既多。遂成飽滿。貧兒愁憂恐所期不果。涕泣問佛。佛為說法必得生天。汝疾還去。貧兒歡喜。更行僧食隨僧意取。我肆力時期盡供養。今諸大德雖不能啖。隨意將去。時五百商客。從優那禪國來晡至。道路遼遠。絕糧三日。入城買食。時世饑儉且天盛熱都無所得。商主嘆曰。海中不乏大城無食。宜更遍求隨須何物。貧兒啼向佛。時多人見之語估客云。某舍有食。即往居士家。白小兒言。我等須食。小兒問言。有幾人。答曰。有五百。可盡喚來。何須論直。至即設食皆得飽滿。有一大銅杅。一估客主。解衣角
珠。直十萬金錢。置於杅中。其餘估客皆解珠。投于杅內。小兒言。我不賣食。何忽與珠留。客小住待我問佛。佛言。但取不妨得生天。此是花報果報在後還受寶物。估客又問。居士此城先有某甲今何所在。答曰。已往。又問。有子孫不。答曰。向之施主即其子也。估客語小兒言。君父是我。等師又與百千兩金以敦舊好。時居士無兒。唯有一女端正姝妙。求妻小兒。送金百千兩。居士死後。波斯匿王問。有兒不。誰相料理。答曰。唯有一女婿。當事判財物並屬女婿。拜為大臣。即敕舍衛城內大長者職(十誦律云居士位)時國人民號為忽起長者(出十誦二誦第六卷又出彌沙塞律第十卷)。
無耳目舌先世因緣六
時舍衛國有大長者。財富無量無有男兒。唯有五女端正聰達。其婦懷妊長者命終。國法無男財物入王。王遣大臣攝錄其財。其女心念。我母懷妊未知男女。若續是女財應屬王。若其是男應為財主。往白國王。時波斯匿王法平政。即可所白。其母不久月滿生兒。其身渾沌無復耳目。有口無舌又無手足。唯有男根。即為作字名鏝慈毗梨。爾時是女。具以是事往問于王。王告諸女。財屬汝弟。吾不取也。爾時大女。往適他家奉給夫主。謙卑恭敬謹如婢事。大家長者睹其如斯。怪而問言。女子對曰。我父終沒
【現代漢語翻譯】 現代漢語譯本：有一顆價值十萬金錢的寶珠。將其放置在木盆中。其他的商人們都解下自己的寶珠，投入木盆內。小兒說：『我不賣食物，為何突然給我寶珠？』商人暫時留下，說要等我問過佛陀。佛陀說：『只管取走不妨事，可以得生天。這是花報，果報在後，還會受到寶物。』商人們又問：『居士，這個城裡先前有個叫某甲的人，現在在哪裡？』回答說：『已經去世了。』又問：『有子孫嗎？』回答說：『先前佈施的人就是他的兒子。』商人們對小兒說：『你的父親就是我等的老師。』又給了他百千兩黃金，以敦睦舊好。當時居士沒有兒子，只有一個女兒，端莊美麗。商人們為小兒求娶居士的女兒為妻，送去黃金百千兩。居士死後，波斯匿王（Prasenajit，古代印度拘薩羅國國王）問：『有兒子嗎？誰來料理後事？』回答說：『只有一個女婿，當家理事，財產都歸女婿。』於是被拜為大臣，並敕令其擔任舍衛城（Śrāvastī，古印度城市，是佛陀傳法的重要地點）內大長者的職位（《十誦律》中說的是居士的地位）。當時國人都稱他為忽起長者（出自《十誦律》二誦第六卷，又出自《彌沙塞律》第十卷）。 無耳目舌的先世因緣六 當時舍衛國（Śrāvastī，古印度城市，是佛陀傳法的重要地點）有一位大長者，財富無數，卻沒有兒子，只有五個女兒，端莊聰慧。他的妻子懷有身孕，長者就去世了。按照國法，沒有兒子，財產就要歸國王所有。國王派遣大臣去登記他的財產。他的女兒心中想：『我母親懷有身孕，還不知道是男是女。如果生的是女兒，財產就應該歸國王所有。如果生的是兒子，就應該是財產的主人。』於是去稟告國王。當時波斯匿王（Prasenajit，古代印度拘薩羅國國王）依法公正處理政事，就採納了她們的稟告。他的母親不久後足月生下一個孩子，這個孩子身體混沌，沒有耳朵、眼睛，有口無舌，也沒有手腳，只有男根。就為他取名為鏝慈毗梨（Manci-viriya）。當時大女兒，將這件事詳細地稟告了國王。國王告訴眾女兒：『財產屬於你們的弟弟，我不會拿取的。』當時大女兒，嫁到別人家，奉養丈夫，謙卑恭敬，像對待婢女一樣謹慎。大家長者看到她這樣，感到奇怪，就問她。女子回答說：『我的父親去世了』
【English Translation】 English version: There was a pearl worth one hundred thousand gold coins. It was placed in a wooden tub. The other merchants all untied their pearls and threw them into the tub. The young boy said, 'I don't sell food, why suddenly give me pearls?' The merchants stayed for a while, saying they would wait for me to ask the Buddha. The Buddha said, 'Just take it, it doesn't matter, you can be reborn in heaven. This is the flower reward, the fruit reward is later, and you will still receive treasures.' The merchants then asked, 'Layman, where is a certain person who used to be in this city now?' He replied, 'He has passed away.' They asked again, 'Does he have descendants?' He replied, 'The person who made offerings earlier is his son.' The merchants said to the young boy, 'Your father is our teacher.' They also gave him a hundred thousand taels of gold to strengthen their old friendship. At that time, the layman had no son, only a daughter who was dignified and beautiful. The merchants sought to marry the layman's daughter for the young boy, sending a hundred thousand taels of gold. After the layman died, King Prasenajit (Prasenajit, an ancient king of Kosala in India) asked, 'Does he have a son? Who will take care of things?' He replied, 'There is only a son-in-law, who is in charge of affairs, and the property belongs to the son-in-law.' So he was appointed as a minister, and an edict was issued to appoint him as the position of the great elder in Śrāvastī (Śrāvastī, an ancient Indian city, an important place for the Buddha to preach the Dharma) (the Tenfold Vinaya says it is the position of a layman). At that time, the people of the country called him Suddenly Arisen Elder (from the Tenfold Vinaya, Second Recitation, Sixth Volume, and also from the Mishasai Vinaya, Tenth Volume). The Previous Life Cause of Having No Ears, Eyes, or Tongue Six At that time, there was a great elder in Śrāvastī (Śrāvastī, an ancient Indian city, an important place for the Buddha to preach the Dharma) who had countless wealth but no sons, only five daughters who were dignified and intelligent. His wife was pregnant, and the elder passed away. According to the law of the country, if there were no sons, the property would belong to the king. The king sent ministers to register his property. His daughters thought in their hearts, 'My mother is pregnant, and we don't know if it will be a boy or a girl. If it is a girl, the property should belong to the king. If it is a boy, he should be the owner of the property.' So they went to inform the king. At that time, King Prasenajit (Prasenajit, an ancient king of Kosala in India) governed fairly according to the law, so he accepted their report. His mother soon gave birth to a child, whose body was chaotic, without ears or eyes, with a mouth but no tongue, and without hands or feet, only a male organ. He was named Manci-viriya (Manci-viriya). At that time, the eldest daughter reported this matter in detail to the king. The king told the daughters, 'The property belongs to your younger brother, I will not take it.' At that time, the eldest daughter married into another family, serving her husband, humbly and respectfully, as carefully as a maidservant. The great elder of the family saw her like this and was surprised, so he asked her. The woman replied, 'My father has passed away.'
家財無量。雖有五女猶當入王。會母有身生我一弟。人相都缺但有男根。得為財主。雖有諸女不如一男。長者聞已。即與其女往至佛所。白言。世尊。彼長者子以何因緣。佛言。乃往過去有大長者兄弟二人。兄名檀若世質。弟名尸羅世質。其兄少小。忠信成實常好佈施舉國稱美。王任此人為國平事。國法舉貸取與無券悉詣平事。時估客從弟尸羅世質多舉錢財。時弟長者。唯有一子其年幼小。將其子並所出錢。到平事所。白言。大兄。是估客子從我舉錢。入海來還應得爾許。我若終亡證令得之。平事言然。其弟長者不久命終。估客入海遭風失貨。估客得全。時長者子聞其空歸。便自念言。此雖負我何由可得。須有當償時。此估客復余舉假。續復入海獲大珍寶。安隱來還。心自念言。彼長者子前雖不從我債我舉錢。時此人幼稚或時不憶。或見我前窮故不責耶。今當試之。即嚴好馬眾寶服飾。長者子見即遣人語。汝負我錢今可見償。答曰可爾。估客自念。所舉頓大重生累息。無由可畢。當作一策乃可了耳。持一寶珠到平事婦所。白言。夫人。我本從尸羅世質舉錢財。其子來責。今上一珠價直十萬。若從我責可囑平事。其婦答言。長者誠信必不肯爾。為當試語。即受其珠平事暮歸。婦即具白。長者答言。何有是事。以我忠信不
【現代漢語翻譯】 現代漢語譯本： 家裡的財富數不清。即使有五個女兒，仍然應該招贅女婿入贅。後來母親懷孕生了一個弟弟。雖然相貌上有缺陷，但有男性的生殖器。因此得以成為家產的繼承人。即使有很多女兒，也不如一個兒子。這位長者聽了這些話后，就帶著他的女兒去到佛陀那裡，稟告說：『世尊，那位長者的兒子是因為什麼因緣而這樣的呢？』 佛陀說：『在過去很久以前，有一位大長者，有兄弟二人。哥哥名叫檀若世質（Dānruò Shìzhì），弟弟名叫尸羅世質（Shīluó Shìzhì）。他的哥哥從小就忠誠守信，誠實可靠，常常樂於佈施，全國上下都稱讚他。國王任命這個人來處理國家的訴訟事務。國家的法律規定，借貸之事不需要憑據，都到他那裡評判。當時有個商人從弟弟尸羅世質那裡借了很多錢財。當時弟弟長者只有一個兒子，年紀還小。他帶著兒子和借出去的錢，到平事那裡，稟告說：『大兄，這個商人從我這裡借錢，出海回來后應該能賺到這麼多。如果我死了，請您作證讓他償還。』平事答應了。他的弟弟長者不久就去世了。商人出海遇到了風暴，貨物全部損失了。商人保全了性命。當時長者的兒子聽說他空手而歸，心裡想：『這個人雖然欠我的錢，但從哪裡可以得到償還呢？必須等到他有能力償還的時候。』 這位商人後來又借錢，再次出海，獲得了大量的珍寶，平安地回來了。他心裡想：『那位長者的兒子之前雖然沒有向我討債，因為我借錢的時候，這個人還小，或許是不記得了，或許是看到我窮困，所以沒有責怪我吧。現在我應該試探一下他。』於是他準備了華麗的馬匹和眾多的珠寶服飾。長者的兒子看見了，就派人去告訴他：『你欠我的錢現在可以償還了。』商人回答說：『可以。』商人心裡想：『所借的錢數額巨大，利息也很高，沒有辦法全部償還。必須想個辦法才能了結此事。』於是他拿著一顆寶珠到平事的妻子那裡，稟告說：『夫人，我當初從尸羅世質那裡借了錢財，他的兒子來討債。現在我獻上一顆寶珠，價值十萬。如果他向我討債，您可以囑咐平事。』他的妻子回答說：『長者誠信可靠，一定不會這樣的。我來試著跟他說說。』於是收下了寶珠。平事晚上回家，妻子就把這件事全部告訴了他。長者回答說：『怎麼會有這種事？我以忠誠守信而聞名，不能......』
【English Translation】 English version: His family wealth was immeasurable. Even though he had five daughters, he should still find a son-in-law to join the family. Later, his mother became pregnant and gave birth to a younger brother. Although his appearance was flawed, he had male genitalia. Therefore, he was able to become the heir to the family property. Even though there were many daughters, they were not as good as one son. When the elder heard these words, he took his daughter to the Buddha and reported, 'World Honored One, what is the cause and condition of that elder's son being like that?' The Buddha said, 'In the distant past, there was a great elder who had two brothers. The elder brother was named Dānruò Shìzhì (檀若世質, meaning 'Generosity Essence'), and the younger brother was named Shīluó Shìzhì (尸羅世質, meaning 'Morality Essence'). His elder brother was loyal and trustworthy from a young age, honest and reliable, and often happy to give alms. The whole country praised him. The king appointed this person to handle the country's litigation affairs. The country's laws stipulated that loan matters did not require evidence and were all judged by him. At that time, a merchant borrowed a lot of money from the younger brother Shīluó Shìzhì. At that time, the younger brother elder only had one son, who was still young. He took his son and the money he lent out to the arbitrator and reported, 'Elder brother, this merchant borrowed money from me. After returning from the sea, he should be able to earn this much. If I die, please testify and have him repay it.' The arbitrator agreed. His younger brother elder soon passed away. The merchant encountered a storm at sea and lost all his goods. The merchant saved his life. At that time, the elder's son heard that he had returned empty-handed and thought to himself, 'Although this person owes me money, where can I get repayment from? I must wait until he is able to repay it.' This merchant later borrowed money again and went to sea again, obtaining a large amount of treasure and returning safely. He thought to himself, 'That elder's son did not ask me for the debt before, because when I borrowed the money, this person was still young, perhaps he doesn't remember, or perhaps he saw that I was poor, so he didn't blame me. Now I should test him.' So he prepared gorgeous horses and many jewels and ornaments. When the elder's son saw him, he sent someone to tell him, 'You owe me money, now you can repay it.' The merchant replied, 'Okay.' The merchant thought to himself, 'The amount of money borrowed is huge, and the interest is very high, there is no way to repay it all. I must think of a way to end this matter.' So he took a precious pearl to the arbitrator's wife and reported, 'Madam, I borrowed money from Shīluó Shìzhì in the past, and his son is asking for the debt. Now I offer a pearl worth one hundred thousand. If he asks me for the debt, you can instruct the arbitrator.' His wife replied, 'The elder is trustworthy and reliable, he will definitely not do this. I will try to talk to him about it.' So she accepted the pearl. When the arbitrator returned home in the evening, his wife told him everything. The elder replied, 'How could this be? I am known for my loyalty and trustworthiness, I cannot...'
妄語故王立我為國平事。若一妄語此事不可。明估客來具告情狀。即還其珠。時估客子更上一珠直二十萬。愿使囑及。此既小事。但作一言得三十萬。爾時女人貪愛寶珠即為受之。暮更白夫。昨日白事愿畢在意。長者答言。絕無此理。爾時長者有一男兒。其婦泣曰。若不見隨我先殺兒然後自殺。長者聞此。譬如人噎。自念。我唯一子。若其當死財無所付。若從是語人不信用。將來受苦迫憱不已。即便可之。婦語估客。長者已許。估客欣悅。還嚴大象眾寶莊校著大寶衣乘象入市。長者子見即往語曰。先所負錢今宜見償。估客驚言。我都不憶何時負君。尋共相將至平事所。長者子言。此人往日親從我父舉若干錢。伯為時平事為爾不。答言不知。其侄驚曰。伯父爾時審不見聞。又答不爾。侄子恚曰。以伯忠良。王令平事。國人信用。我親弟子非法猶爾。況于外人抂者豈少。此之虛實後世自知。佛告長者。欲知爾時平事長者。今鏝慈毗梨是。由於爾時一妄語故墮大地獄多受苦毒。從地獄出五百世中常受此身。植好佈施。常生豪富得為財主(出賢愚經第七卷)。
音悅今身受先世四種報七
有長者名曰音悅。財富無數年老無子。以為愁戚。雖然宿福所追。其報有四。一者夫人產男。二者五百白馬同時生駒。三者國王
【現代漢語翻譯】 現代漢語譯本 因為說了妄語，國王讓我處理國家事務。如果我說一句假話，這件事就無法處理。一位精明的商人前來，詳細說明了情況。我便歸還了他的寶珠。當時，商人的兒子又獻上一顆價值二十萬的寶珠，希望我能幫忙轉達。這只是一件小事，只要說一句話就能得到三十萬。當時，那個女人貪愛寶珠，就答應了他。晚上，她又告訴丈夫，昨天稟告的事情希望能夠如願。長者回答說，絕無此事。當時，長者有一個兒子。他的妻子哭著說，如果不聽我的，我就先殺了兒子，然後自殺。長者聽了這話，就像被人噎住一樣。心想，我只有一個兒子，如果他死了，財產就沒地方託付了。如果我答應了她，人們就會不信任我，將來會遭受無盡的痛苦。於是就答應了她。那婦人告訴商人，長者已經答應了。商人欣喜若狂，準備好大象，用各種珠寶裝飾，穿上華麗的衣服，騎著大象進入市場。長者的兒子看見了，就上前對他說，先前欠的錢現在應該償還了。商人驚訝地說，我都不記得什麼時候欠過你的錢。於是，他們一起到了評判是非的地方。長者的兒子說，這個人以前親自從我父親那裡借了若干錢。伯父當時是評判是非的人，你還記得嗎？他回答說不知道。他的侄子驚訝地說，伯父，你當時真的沒看見沒聽見嗎？他又回答說沒有。侄子生氣地說，因為伯父您忠誠善良，國王才讓您評判是非，全國人民都信任您。我這個親侄子犯了法您都這樣，更何況是外人，被您冤枉的豈不是更多？這件事的真相，後世自然會知道。佛告訴長者，想知道當時那個評判是非的長者是誰嗎？就是現在的鏝慈毗梨(Manci Pili)。由於當時說了一句妄語，墮入大地獄，遭受了許多痛苦。從地獄出來后，五百世中常常受這種果報。因為種下了好的佈施，常常出生在豪富之家，成為財主(出自《賢愚經》第七卷)。 音悅(Yinyue)今生承受前世的四種果報 有一位長者名叫音悅(Yinyue)，財富無數，但年老沒有兒子，為此感到憂愁。雖然這是宿世的福報所帶來的，但他的果報有四種：一是夫人產下男嬰；二是五百匹白馬同時生下小馬；三是國王
【English Translation】 English version Because of telling lies, the king appointed me to handle national affairs. If I tell a single lie, this matter cannot be resolved. A shrewd merchant came and explained the situation in detail. I then returned his pearl. At that time, the merchant's son offered another pearl worth two hundred thousand, hoping I could help convey the message. This is just a small matter; just saying a word would get thirty thousand. At that time, that woman, greedy for the pearl, agreed to him. In the evening, she told her husband, hoping that the matter she reported yesterday could be fulfilled. The elder replied, 'Absolutely not.' At that time, the elder had a son. His wife cried and said, 'If you don't listen to me, I will kill the son first and then kill myself.' The elder, hearing this, felt as if he was choked. He thought, 'I only have one son. If he dies, there will be no one to entrust the property to. If I agree to her, people will not trust me, and I will suffer endless pain in the future.' So he agreed to her. The woman told the merchant that the elder had agreed. The merchant was overjoyed, prepared the elephant, decorated it with various jewels, put on gorgeous clothes, and rode the elephant into the market. The elder's son saw him and went up to him, saying, 'The money you owed before should be repaid now.' The merchant said in surprise, 'I don't remember when I owed you money.' So they went together to the place for judging right and wrong. The elder's son said, 'This person borrowed a certain amount of money from my father in the past. Uncle, you were the one judging right and wrong at that time, do you remember?' He replied that he didn't know. His nephew said in surprise, 'Uncle, didn't you really see or hear it at that time?' He replied again that he didn't. The nephew said angrily, 'Because you are loyal and kind, the king appointed you to judge right and wrong, and the people of the country trust you. You treat even your own nephew who has broken the law like this, let alone outsiders. Wouldn't there be even more people wronged by you? The truth of this matter will be known in later generations.' The Buddha told the elder, 'Do you want to know who that elder who judged right and wrong at that time was? It is the current Manci Pili (鏝慈毗梨). Because of telling a single lie at that time, he fell into the great hell and suffered much pain. After coming out of hell, he often suffers this kind of retribution for five hundred lifetimes. Because he planted good seeds of charity, he is often born into wealthy families and becomes a rich man (from the seventh volume of the Xian Yu Jing 賢愚經).' Yinyue (音悅) Receives Four Kinds of Retribution in This Life from Previous Lives There was an elder named Yinyue (音悅), who had countless wealth but no son in his old age, and was worried about it. Although this was brought about by the blessings of past lives, his retribution was of four kinds: first, his wife gave birth to a baby boy; second, five hundred white horses gave birth to foals at the same time; third, the king
遣使者拜授金印。四者五百寶船同時俱至。佛告阿難。長者音悅先世之時。遣五百人乘船入海。既獲眾寶安隱還家。是故如來說此四福同時普集。長者念言。天降福祚集我之庭。當作甘饌室族相慶。時四天王釋梵諸天龍神鬼王阿須倫等。各與眷屬側塞虛空。如來神達知此長者歡喜踴躍。因其歡悅而往稱歎。若其開解可殖福哉。應時歌誦吉祥八音。長者歡喜啟瞿曇言。實為神妙。知我室族吉祥無量。抂屈尊神來相讚歎。以好白㲲直千萬兩金。奉上如來佛即受之。佛告長者。財有五厄。汝今能為必獲影報。所生之處福自歸身。長者白佛。何等五厄。佛言。一者火燒。二者水漂。三者縣官。四者惡子用度無限。五者盜賊五事。一至不可抑制。長者聞說益增踴躍。於是如來忽然還到耆阇崛山。爾時國內有尼揵異道。名曰不蘭迦葉。聽聞如來詣長者家歌頌一偈。獲得長者千萬兩金。沙門尚能得金。況我往乞當不得乎。又自念言。我當往求瞿曇沙門所可說偈。然後往乞必得珍寶。嗟嘆之宜當勝瞿曇。不蘭迦葉。懷此愚癡妒嫉之意。而往問佛。傳聞瞿曇。詣長者家歌頌一偈大得珍寶。寧可哀矜賜所說偈。令吾諷誦冀望得寶。如來三達知此長者卻後一時財寶當散。不蘭迦葉不知時宜。遭厄之家而說吉祥。必得長者無量杖痛。如來告言。
【現代漢語翻譯】 現代漢語譯本：派遣使者授予金印。四種福報由五百艘寶船同時到來。佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：『長者音悅（音譯，指長者的名字）前世之時，派遣五百人乘船入海。最終獲得眾多寶物，平安返回家中。因此，我說這四種福報同時聚集。』長者心想：『上天降下福運，聚集在我家中。應當準備美味佳餚，全家慶祝。』當時，四大天王（Caturmaharajakayikas，佛教的護法神）、釋梵諸天（Indra-Brahma Devas，指帝釋天和梵天等天神）、龍神、鬼王、阿修羅（Asura，一種好戰的神）等，各自帶領眷屬，擠滿了天空。如來以神通了知這位長者歡喜踴躍，便趁著他歡悅之時前去稱讚。如果能開悟理解，就可以廣種福田。』隨即歌唱吉祥的八種音聲。長者歡喜地對瞿曇（Gautama，釋迦牟尼佛的姓氏）說：『真是神奇美妙。知道我家吉祥無量，特意屈尊降臨讚歎。』於是用上好的白色細毛織物，價值千萬兩黃金，奉獻給如來，佛陀接受了。佛陀告訴長者：『財富有五種災難，你如果能避免，必定獲得好的回報，所生之處福報自然歸於自身。』長者問佛：『是哪五種災難？』佛說：『一是火災，二是水災，三是官府的沒收，四是敗家子揮霍無度，五是盜賊。這五種災難，一旦發生就無法抑制。』長者聽了，更加歡喜踴躍。於是，如來忽然回到耆阇崛山（Grdhrakuta，又名靈鷲山，佛陀常在此處說法）。當時，國內有尼揵（Nigantha，古印度六大外道之一）異教徒，名叫不蘭迦葉（Purana Kassapa，六師外道之一）。聽說如來到長者家歌頌一首偈語，獲得了長者千萬兩黃金。心想：『沙門尚且能得到黃金，何況我前去乞討，難道得不到嗎？』又想：『我應當前去請求瞿曇沙門所說的偈語，然後前去乞討，必定能得到珍寶。我讚歎的辭藻應當勝過瞿曇。』不蘭迦葉懷著這種愚癡嫉妒之心，前去問佛：『聽說瞿曇到長者家歌頌一首偈語，得到了大量珍寶。能否可憐我，賜予所說的偈語，讓我誦讀，希望也能得到寶物。』如來以三明（tisro vijja，佛教指宿命明、天眼明、漏盡明）知道這位長者不久之後財寶將要散失，而不蘭迦葉不知時機，要在遭遇災難的家庭說吉祥話，必定會遭到長者無數的杖打。如來告訴他：
【English Translation】 English version: He sent messengers to bestow a golden seal. The four blessings arrived simultaneously with five hundred treasure ships. The Buddha told Ananda (one of the ten principal disciples of the Buddha): 'In a previous life, the elder Yinyue (transliteration, the elder's name) sent five hundred people on ships into the sea. They obtained many treasures and returned home safely. Therefore, I say that these four blessings have gathered together.' The elder thought: 'Heaven has bestowed blessings, gathering in my home. I should prepare delicious food and celebrate with the whole family.' At that time, the Four Heavenly Kings (Caturmaharajakayikas, the guardian deities of Buddhism), Indra-Brahma Devas (referring to deities such as Indra and Brahma), dragon gods, ghost kings, Asuras (a warlike deity) and others, each leading their retinues, crowded the sky. The Tathagata (another name for the Buddha) knew with his divine powers that this elder was joyful and elated, so he went to praise him while he was happy. If he can awaken and understand, he can cultivate fields of merit.' Then he sang auspicious eight-toned sounds. The elder joyfully said to Gautama (the Buddha's family name): 'It is truly miraculous and wonderful. Knowing that my family has immeasurable good fortune, you have specially condescended to come and praise us.' So he offered the Tathagata the finest white wool fabric, worth ten million taels of gold, and the Buddha accepted it. The Buddha told the elder: 'Wealth has five calamities. If you can avoid them, you will surely receive good rewards, and blessings will naturally return to you wherever you are born.' The elder asked the Buddha: 'What are the five calamities?' The Buddha said: 'First, fire; second, flood; third, confiscation by the government; fourth, a prodigal son's unlimited spending; and fifth, thieves. Once these five calamities occur, they cannot be suppressed.' The elder was even more joyful and elated upon hearing this. Then, the Tathagata suddenly returned to Grdhrakuta (also known as Vulture Peak, where the Buddha often preached). At that time, there was a Nigantha (one of the six major heterodox schools of ancient India) heretic in the country named Purana Kassapa (one of the six heretical teachers). He heard that the Tathagata had sung a verse at the elder's house and received ten million taels of gold. He thought: 'If even a Shramana (a wandering ascetic) can get gold, how much more will I get if I go begging?' He also thought: 'I should go and ask the Shramana Gautama for the verse he spoke, and then go begging, and I will surely get treasures. My words of praise should surpass Gautama's.' Purana Kassapa, harboring this foolish and jealous intention, went to ask the Buddha: 'I heard that Gautama sang a verse at the elder's house and received a large amount of treasure. Could you have pity on me and give me the verse you spoke, so that I can recite it and hope to get treasures?' The Tathagata, with his three insights (tisro vijja, referring to the knowledge of past lives, the divine eye, and the extinction of outflows), knew that this elder's wealth would soon be scattered, and that Purana Kassapa did not know the right time, wanting to speak auspicious words in a family facing disaster, and would surely be beaten countless times by the elder. The Tathagata told him:
不惜此偈汝不知時。卿說此偈必得楚痛。是故違卿。若更欲得應時之說絕妙之句。吾當與汝。既使長者得聞真言。又免捶毒之痛。不蘭迦葉心自念言。瞿曇沙門不欲令我往乞珍寶。是故吝惜不肯與我。即便重啟。其于與我焉知餘事。如來慈愍諫之滿三終不信解。佛亦豫知不蘭迦葉前世因緣應受此痛。如來又云。罪不可諫。佛即為說吉祥之偈。尼揵諷誦一歲乃諳。然後長者失火燒舍珍奇了盡。五百馬駒同時燒死。所生妙子一旦終亡。王遣使者錄奪金印。后復乘船入海采寶安隱來還。泊岸五百寶船一旦漂沒。室族大小無不愁毒。不蘭迦葉往到其門。歌頌如來吉祥之偈如上所說。長者聞之舉門忿恚。天下兇殃無過於我。云何此人裸形無恥。在此妖蠱。說我吉祥益我憂煩。即出捶打。從頭至足匍匐還家。六師宗等逆問其意。答言。此變正由瞿曇。內不自克反怨世尊。佛告眾會。不蘭迦葉前從如來求索一偈。欲詣長者歌頌求寶。如來諫之。其于不信。今已在彼遭痛毒患。阿難白佛。不蘭迦葉與此長者有何因緣而被此患。佛告阿難。乃昔久遠阿僧祇劫時。有國王亦名音悅。復有一鳥。名曰鸚鵡。在王宮上鳴聲和好。王時晝寢聞鳥鳴聲驚覺。問其左右。此為何鳥鳴聲妙好。侍者白言。有一奇鳥。五色焜煌適在宮上鳴已便去。王遣步騎
【現代漢語翻譯】 現代漢語譯本： 『不惜此偈汝不知時』，你不明白吟誦這首偈頌的時機。『卿說此偈必得楚痛』，你如果吟誦這首偈頌，必定會遭受痛苦。『是故違卿』，因此我違揹你的意願，不給你這首偈頌。『若更欲得應時之說絕妙之句。吾當與汝』，如果你想要應時而說、絕妙的語句，我應當給你。『既使長者得聞真言。又免捶毒之痛』，這樣既能讓長者聽到真正的言語，又能免除你遭受捶打的痛苦。 不蘭迦葉（Purana Kashyapa，六師外道之一）心中暗自思忖：『瞿曇沙門（Gautama，指釋迦牟尼佛）是不想讓我去乞求珍寶，所以吝惜而不肯給我。』 即便再次請求：『他給了我，又怎麼知道其他的事情呢？』 如來（Tathagata，佛的稱號之一）慈悲憐憫，勸諫了他三次，但他始終不相信理解。佛也預先知道不蘭迦葉前世的因緣，應當遭受這樣的痛苦。 如來說：『罪業是無法勸阻的。』 佛即為他說了吉祥的偈頌。尼揵（Nigantha，耆那教徒）諷誦了一年才熟悉。然後長者（長者，指富有的居士）家失火，燒燬了房屋，珍奇寶物全部燒盡，五百匹小馬駒同時被燒死，所生的妙子（指孩子）也突然死亡，國王派遣使者沒收了他的金印。後來又乘船入海采寶，平安歸來，停靠在岸邊時，五百艘寶船突然漂沒。家裡的老小沒有不愁苦悲傷的。 不蘭迦葉來到他家門口，歌頌如來的吉祥偈頌，就像上面所說的那樣。長者聽了，舉家憤怒，認為天下沒有比他更兇險的災禍了，『為什麼這個人裸形**，在這裡妖言惑眾，說了我的吉祥，反而增加我的憂愁煩惱？』 於是出來捶打他，從頭到腳，不蘭迦葉只能匍匐著回家。六師（指六個外道宗派）的同伴們詢問他原因，他回答說：『這些變故都是由於瞿曇造成的。』 內心不能剋制，反而怨恨世尊。佛告訴大眾：『不蘭迦葉先前向如來求索一首偈頌，想要去長者那裡歌頌求寶，如來勸阻了他，但他不相信，現在已經在那裡遭受痛苦了。』 阿難（Ananda，佛陀的十大弟子之一）問佛：『不蘭迦葉與這位長者有什麼因緣，而遭受這樣的禍患？』 佛告訴阿難：『在很久很久以前，阿僧祇劫（asamkhya kalpa，極長的時間單位）之前，有一位國王也叫音悅（Indravrata），還有一隻鳥，名叫鸚鵡（parrot），在王宮上鳴叫，聲音和諧美好。國王白天睡覺時，聽到鳥的鳴叫聲驚醒，問左右侍從：『這是什麼鳥，鳴叫的聲音如此美妙？』侍從回答說：『有一隻奇異的鳥，五彩繽紛，剛剛在宮殿上鳴叫后就飛走了。』國王派遣步兵和騎兵去尋找。
【English Translation】 English version: 'Do not begrudge this verse, for you do not know the time.' You do not understand the timing of reciting this verse. 'If you speak this verse, you will surely suffer pain.' If you recite this verse, you will definitely experience suffering. 'Therefore, I disobey you.' Therefore, I go against your wishes and will not give you this verse. 'If you desire timely words and exquisite phrases, I shall give them to you.' If you want timely and exquisite phrases, I should give them to you. 'This will both allow the elder to hear the true words and spare you the pain of being beaten.' This way, the elder can hear the true words, and you can avoid the pain of being beaten. Purana Kashyapa (Purana Kashyapa, one of the six heretical teachers) thought to himself, 'The Shramana Gautama (Gautama, referring to Shakyamuni Buddha) does not want me to beg for treasures, so he is stingy and unwilling to give it to me.' He then requested again, 'If he gives it to me, how would he know about other matters?' The Tathagata (Tathagata, one of the titles of the Buddha), with compassion, advised him three times, but he never believed or understood. The Buddha also foresaw that Purana Kashyapa's past karma meant he should suffer such pain. The Buddha said, 'Sin cannot be dissuaded.' The Buddha then spoke the auspicious verse for him. The Nigantha (Nigantha, Jain) recited it for a year before becoming familiar with it. Then the elder (elder, referring to a wealthy layman)'s house caught fire, burning down the house, all the treasures were burned, five hundred foals were burned to death at the same time, and the wonderful child (referring to the child) suddenly died. The king sent messengers to confiscate his golden seal. Later, he sailed into the sea to collect treasures, returning safely, but when he docked on the shore, five hundred treasure ships suddenly sank. The family, young and old, were all distressed and sorrowful. Purana Kashyapa went to his door, chanting the Tathagata's auspicious verse, as mentioned above. The elder heard it and the whole family was furious, thinking that there was no more dangerous disaster in the world than him, 'Why is this person naked and **, here spreading demonic words, speaking of my auspiciousness, but increasing my worries and troubles?' So he came out and beat him, from head to toe, Purana Kashyapa could only crawl home. The companions of the six teachers (referring to the six heretical sects) asked him the reason, and he replied, 'These changes are all caused by Gautama.' Unable to restrain his inner self, he instead resented the World Honored One. The Buddha told the assembly, 'Purana Kashyapa previously asked the Tathagata for a verse, wanting to go to the elder to chant and beg for treasures. The Tathagata dissuaded him, but he did not believe it, and now he is suffering pain there.' Ananda (Ananda, one of the Buddha's ten great disciples) asked the Buddha, 'What karma does Purana Kashyapa have with this elder, that he suffers such misfortune?' The Buddha told Ananda, 'A long, long time ago, countless asamkhya kalpas (asamkhya kalpa, extremely long unit of time) ago, there was a king also named Indravrata (Indravrata), and there was a bird named parrot (parrot), chirping on the royal palace, its voice harmonious and beautiful. When the king was sleeping during the day, he was awakened by the bird's chirping and asked the attendants around him, 'What is this bird, its chirping is so beautiful?' The attendants replied, 'There is a strange bird, colorful and bright, that just chirped on the palace and flew away.' The king sent infantry and cavalry to search.
逐而求之。推尋殊久捕得與王。即以七寶瓔珞其身常著左右。晝夜看視不去。須臾復有一鳥。名曰鵚梟。來在宮上。看見鸚鵡獨得優寵。即問鸚鵡。何緣致此。鸚鵡答言。我來宮上悲鳴殊好。國王愛敬於我取我常著左右。鵚梟聞之。乃懷妒嫉。心即念言。我亦當鳴令殊于卿。國王亦當愛寵我身。王時臥睡鵚梟即鳴。王即驚覺。嗇然毛豎如畏怖狀。王問左右。此為何聲驚動怖我。侍者白言。有惡聲鳥名曰鵚梟。王遣大眾分佈推索。即得與王。王令左右生拔毛羽。舉身大痛步行而去。眾鳥問言。何緣致此。鵚梟瞋恚答眾鳥言。正坐鸚鵡故得此患。佛言。善聲招福惡聲致禍。罪報由己反怒鸚鵡。昔國王者音悅是。鸚鵡者我身是。鵚梟者不蘭迦葉是(出長者音悅經)。
鳩留饑遇樹神因得信解八
昔有長者名鳩留。不信今世後世善惡報應。與五百人共行治生。未到他國絕食三日。前行遙見叢林。想是居家。到見樹神。即為作禮。其人饑乏。神即舉手。五指端自然出飲食甘水與之鳩留飽滿復大號哭。神問何故。答曰。吾伴五百人皆大飢渴。神令呼來。復與飲食。人馬皆足。鳩留問神。本有何福自致如是。神曰。我本迦葉佛時作貧窮人。恒于城門磨鏡。有沙門出入。常喜指示分衛之處。及佛圖精舍。如是非一。壽終生
【現代漢語翻譯】 現代漢語譯本 追逐尋找它。經過很久的搜尋才抓到它獻給國王。國王就用七寶瓔珞裝飾它的身體，常常帶在身邊，日夜看護不離左右。不久之後，又有一隻鳥，名叫鵚梟（一種惡聲鳥），來到王宮上。看見鸚鵡獨自得到優厚的寵愛，就問鸚鵡：『你憑什麼得到這樣的待遇？』鸚鵡回答說：『我來到王宮上，鳴叫的聲音特別好聽，國王喜愛敬重我，所以把我帶在身邊。』鵚梟聽了之後，心懷嫉妒，心想：『我也應當鳴叫，讓我的聲音超過你，國王也一定會寵愛我。』當時國王正在睡覺，鵚梟就鳴叫起來。國王立刻驚醒，嚇得毛髮豎立，好像非常害怕的樣子。國王問左右侍從：『這是什麼聲音，驚動恐嚇我？』侍從回答說：『有一種聲音難聽的鳥，名叫鵚梟。』國王派遣眾人四處搜尋，抓到了鵚梟獻給國王。國王命令左右侍從活生生地拔掉它的羽毛，鵚梟渾身疼痛，步行離去。眾鳥問它：『你為什麼落到這個地步？』鵚梟憤怒地回答眾鳥說：『都是因為鸚鵡，我才遭此禍患。』佛說：『美好的聲音招來福報，惡劣的聲音招來災禍。罪報是自己造成的，反而遷怒於鸚鵡。』從前的國王就是音悅，鸚鵡就是我的前身，鵚梟就是不蘭迦葉（六師外道之一）。（出自《長者音悅經》）
鳩留飢餓時遇到樹神，因此得到信解（第八則）
過去有一位長者名叫鳩留（人名）。不相信今世和後世的善惡報應。他和五百人一起做生意。還沒到別的國家，就斷糧三天。向前走，遠遠地看見一片樹林，以為是人家居住的地方。到了那裡，看見一位樹神。就為樹神行禮。這些人飢餓乏力，樹神就舉起手，五個指尖自然涌出飲食和甘甜的水給他們，鳩留吃飽喝足后，放聲大哭。樹神問他為什麼哭。他回答說：『我的五百個同伴都非常飢渴。』樹神讓他們都過來，又給他們飲食，人和馬都吃飽喝足了。鳩留問樹神：『你過去有什麼福報，能得到這樣的果報？』樹神說：『我過去在迦葉佛（過去七佛之一）時，是個貧窮的人。經常在城門口磨鏡子。有沙門（出家修道的人）出入，我常常高興地指引他們去乞食的地方，以及佛圖（佛寺）和精舍（僧舍）。像這樣做了很多次。壽命終結后，轉生到天界。』
【English Translation】 English version They pursued and searched for it. After a long search, they caught it and presented it to the king. The king then adorned its body with seven-jeweled necklaces, always keeping it by his side, watching over it day and night. Soon after, another bird, named the 'Tu Xiao' (an ill-sounding bird), came to the palace. Seeing the parrot alone receiving such favor, it asked the parrot, 'What is the reason for this?' The parrot replied, 'I came to the palace and my cries were especially pleasing. The king loves and respects me, so he keeps me by his side.' Upon hearing this, the 'Tu Xiao' became jealous and thought, 'I too shall cry, making my voice surpass yours, and the king will also favor me.' At that time, the king was sleeping, and the 'Tu Xiao' immediately cried out. The king awoke with a start, his hair standing on end as if in great fear. The king asked his attendants, 'What is this sound that startles and frightens me?' The attendants replied, 'There is a bird with an unpleasant voice called the 'Tu Xiao'.' The king ordered the masses to search and capture it, and they presented the 'Tu Xiao' to the king. The king ordered his attendants to pluck out its feathers while it was still alive. The 'Tu Xiao', in great pain, walked away. The birds asked it, 'What is the reason for this?' The 'Tu Xiao' angrily replied to the birds, 'It is all because of the parrot that I have suffered this calamity.' The Buddha said, 'A good sound brings blessings, while an evil sound brings misfortune. The retribution is caused by oneself, yet one is angry at the parrot.' The former king was Yin Yue, the parrot was my former self, and the 'Tu Xiao' was Purana Kassapa (one of the six non-Buddhist teachers). (From the 'Elder Yin Yue Sutra')
Kiu Liu Meets a Tree Spirit Due to Hunger and Thus Gains Faith and Understanding (Eighth Story)
In the past, there was an elder named Kiu Liu (a personal name). He did not believe in the karmic consequences of good and evil in this life and the next. He was traveling with five hundred people for business. Before reaching another country, they ran out of food for three days. Walking ahead, they saw a forest in the distance, thinking it was a residential area. Upon arriving, they saw a tree spirit. They paid their respects to the tree spirit. These people were hungry and weak, so the tree spirit raised its hand, and from the tips of its five fingers, food and sweet water naturally flowed out to them. Kiu Liu, full and satisfied, cried loudly. The spirit asked why he was crying. He replied, 'My five hundred companions are all very hungry and thirsty.' The spirit had them all come over and provided them with food and drink. Both the people and the horses were satisfied. Kiu Liu asked the spirit, 'What blessings did you have in the past that led to such a result?' The spirit said, 'In the time of Kassapa Buddha (one of the past seven Buddhas), I was a poor person. I often polished mirrors at the city gate. When Shramanas (ascetics) came in and out, I would happily point out to them the places to beg for food, as well as the Buddhist stupas (Buddhist temples) and monasteries (monk's quarters). I did this many times. After my life ended, I was reborn in the heavens.'
此。自然受福無所乏短。長者心悟大修佈施。日飯八千人。濤米之汁流出城門。足以乘舟。後生第二天上。作散花天人(出十卷譬喻經第二卷)。
日難財富巨億慳惜不施後生貧盲九
昔波羅奈國長者。名曰日難。大富珍琦。為人慳嫉。日未沒時常敕門監。乞者勿通。日難子旃檀。亦復慳貪。難后壽盡還生國中。為盲婦作子。其夫語婦。汝身重病今復懷軀。我無衣食汝便自去。婦出門去得大聚廧。便止其中。九月生子兩目復盲。乞食養之。至年七歲其母悲言。今有乞我少飯愈饑如雨渴者。兒聞母說便行乞食到其子家。時守門者這小出外入到中庭。栴檀聞語。呼守門問。門監懼罪。即掔盲兒撲于門外傷頭折臂。母聞走到何人無道。時門上神便謂之言。汝得是痛尚為小小。其大在後。汝坐前世有財不施故得勤苦。死更苦痛觀者聞聲。佛問阿難。是何等聲。阿難具說。愿佛哀矜。到此兒所分越飯已。往視盲兒以手摩頭。目便開明。折傷即愈。因識宿命。佛問。汝是前世長者字日難非。對曰是也。佛告阿難。人居世間甚苦愚癡。一世父子不相識知。時佛說經解散其意。
有求子索財 於此二事中 甚憂勤苦痛 他人所得果 有身不能保 何況子與財 譬如夏月暑 息止樹下涼 須臾當復去
【現代漢語翻譯】 現代漢語譯本：此人自然會受到祝福，不會缺少任何東西。這位長者因此醒悟，開始大量地進行佈施，每天供養八千人吃飯，淘米水流出城門，足夠行船。後來，他轉生到第二天上，成為散花天人（出自《十卷譬喻經》第二卷）。
昔日，波羅奈國有一位長者，名叫日難（Rinan，意為太陽的困難），他擁有巨額財富和珍寶，但為人慳吝嫉妒。每天太陽下山前，他總是命令門衛，不許乞丐進入。日難的兒子旃檀（Zhantan）也同樣慳貪。日難死後，轉生到國內，成為一個盲婦的兒子。盲婦的丈夫對她說：『你身患重病，現在又懷著身孕，我沒有衣食供養你，你還是自己離開吧。』盲婦出門后，找到一個大的廢棄圍墻，便在那裡住下。九個月后，她生下一個兒子，雙眼也是盲的，靠乞討來養活他。到七歲時，他的母親悲傷地說：『現在有人向我乞討少許飯食，我卻像久旱逢甘霖一樣。』兒子聽到母親的話，便去乞討食物，來到了他兒子的家。當時，守門人稍微出去了一下，盲童進入了中庭。旃檀聽到說話聲，呼喚守門人詢問。門衛害怕受罰，立即抓住盲童，把他摔到門外，導致他頭部受傷，手臂折斷。母親聽到聲音趕來，問道：『是什麼人如此無道？』這時，門上的神便對她說：『你所受的痛苦還很小，更大的痛苦還在後面。你因為前世有財不施，所以才如此勤苦。死後會更加痛苦。』觀看的人聽到聲音。佛陀問阿難（Ananda，佛陀的十大弟子之一）：『這是什麼聲音？』阿難詳細地說了事情的經過，希望佛陀慈悲，到這個孩子那裡分一些飯給他。佛陀前往看望盲童，用手撫摸他的頭部，他的眼睛便睜開了，折斷的肢體也痊癒了，因此他認出了自己的前世。佛陀問他：『你就是前世的長者，名叫日難嗎？』他回答說：『是的。』佛陀告訴阿難：『人生活在世間非常痛苦和愚癡，一世的父子竟然互不相識。』當時，佛陀說法，解開了他們的心結。
對於求子和索取錢財這兩件事，人們非常憂愁勤勞痛苦，但那卻是他人所得的果報。連自己的身體都不能保全，更何況是兒子和錢財呢？譬如夏天的暑熱，在樹下乘涼休息，一會兒就又要離開了。
【English Translation】 English version: This person will naturally receive blessings and will lack nothing. The elder awakened and began to give alms extensively, providing meals for eight thousand people daily. The water from washing rice flowed out of the city gates, enough to travel by boat. Later, he was reborn in the second heaven, becoming a scattering-flower Deva (from the second volume of the Ten-Volume Parable Sutra).
In the past, in the country of Varanasi, there was an elder named Rinan (Rinan, meaning 'sun's difficulty'). He possessed immense wealth and treasures, but was stingy and jealous. Before sunset each day, he would order the gatekeeper not to allow beggars to enter. Rinan's son, Zhantan (Zhantan), was also stingy and greedy. After Rinan died, he was reborn in the country as the son of a blind woman. The blind woman's husband said to her, 'You are seriously ill and now pregnant. I have no food or clothing to support you, so you should leave on your own.' After the blind woman left, she found a large abandoned wall and stayed there. After nine months, she gave birth to a son who was also blind. She supported him by begging. When he was seven years old, his mother said sadly, 'Now someone is begging me for a little rice, and I feel like I'm receiving rain after a long drought.' Hearing his mother's words, the son went to beg for food and came to his son's house. At that time, the gatekeeper had gone out briefly, and the blind child entered the courtyard. Zhantan heard the sound of talking and called the gatekeeper to ask. The gatekeeper, fearing punishment, immediately grabbed the blind child and threw him outside the gate, causing him to injure his head and break his arm. The mother heard the sound and rushed over, asking, 'Who is so ruthless?' At this time, the god on the gate said to her, 'The pain you are suffering is still small; greater pain is yet to come. Because you had wealth in your previous life but did not give alms, you are now so diligent and suffering. After death, it will be even more painful.' The onlookers heard the sound. The Buddha asked Ananda (Ananda, one of the Buddha's ten great disciples), 'What is this sound?' Ananda explained the situation in detail, hoping that the Buddha would be compassionate and give some rice to the child. The Buddha went to see the blind child and touched his head with his hand. His eyes opened, and his broken limbs healed. Therefore, he recognized his previous life. The Buddha asked him, 'Are you the elder named Rinan from your previous life?' He replied, 'Yes.' The Buddha told Ananda, 'People live in the world with great suffering and ignorance. Father and son in one lifetime do not even recognize each other.' At that time, the Buddha preached the Dharma, resolving their knots.
Regarding the two matters of seeking a son and demanding wealth, people are very worried, diligent, and suffering, but that is the result of others' actions. Even one's own body cannot be preserved, let alone sons and wealth? It is like the summer heat, resting in the shade of a tree, and soon you must leave again.
世間無有常(出日難經)
長者發菩薩心將諸貧人取得珍寶十
昔有長者。發菩薩心。聚諸貧人凡得五百。資給衣糧。入海采寶宿一大山。眾人昏鈍唯長者獨坐。並有所瞻。夜見山腹出於一人。光炎非恒面目端正。口似豬口以伎樂自娛。周旋山側。長者問曰。卿為何人。聞聲愕曰。吾是受福之人解住在此。長者問曰。身形端正口何獨爾。答曰。坐犯口過常喜泄語。天人曰。卿是何人。答曰。吾是國中長者。憂念貧匱欲令安隱故將眾人入海采寶。並欲運寶饒益閻浮。天人曰。卿得無是菩薩耶。長者曰。吾發菩薩心。救濟一切淫怒癡病。諸未度者吾是度之。天人曰。善哉。遂送寶所過載而還(出十卷譬喻經第五卷)。
長者后貧舉金供施耕遇千鼎用之不盡十一
昔罽賓國有一長者。本大富。父母亡后。常供養數道人。數年之中家欲貧困。無復有得。為父母作福念之愁毒。婦語婿言。寧一世勤苦后長解脫。遠使父母得福無量。長者言然。持我二人權舉百兩金。約用金盡就作畢直。得金便施盡乃往作。遣夫耕田婦廚下炊。耕得大石似磨蓋。發視見金千鼎。便還覆之不復還食。長者遣婦餉夫。夫便擔金自歸其家。明日稱金還耳。主人夫婦反舍。復為七世父母佈施用之。終身不盡(出十卷譬喻經第一卷
【現代漢語翻譯】 現代漢語譯本 世間沒有永恒不變的事物（出自《出日難經》）
長者發菩薩心，帶領貧困的人們去獲取珍寶（出自《十卷譬喻經》第五卷）
過去有一位長者，發了菩薩心。他聚集了五百名貧困的人，供給他們衣食，一同入海采寶，夜宿在一座大山旁。眾人昏昏欲睡，只有長者獨自坐著，並四處觀察。夜裡，他看見山腹中出現一個人，光芒耀眼，相貌端正，但口如豬口，以奏樂歌舞自娛，在山側徘徊。長者問道：『您是什麼人？』那人聞聲驚愕地說：『我是享受福報的人，暫住在這裡。』長者問：『您身形端正，為何口如此醜陋？』答道：『因為我犯了口業，經常喜歡泄露秘密。』天人問：『您是什麼人？』長者答道：『我是國中的長者，憂慮百姓貧困，想讓他們安穩，所以帶領大家入海采寶，並想把寶物運到閻浮提(Jambudvipa，指我們所居住的這個世界)來利益大眾。』天人說：『您莫非是菩薩嗎？』長者說：『我發了菩薩心，救濟一切眾生的淫慾、嗔怒、愚癡等病，對於那些尚未得度的眾生，我將度化他們。』天人說：『太好了！』於是送給他們寶藏所在之處，讓他們滿載而歸。
長者後來貧困，捐出黃金供養，耕地時遇到千鼎黃金，用之不盡（出自《十卷譬喻經》第一卷）
過去在罽賓國(Kashmir，古代印度的一個地區)有一位長者，原本非常富有。父母去世后，他經常供養一些道人。幾年下來，家境逐漸貧困，幾乎一無所有。他為父母作福，心中憂愁。他的妻子對他說：『寧可一時勤勞辛苦，將來長久解脫，為父母求福，功德無量。』長者說：『好。』拿出我們二人僅有的百兩黃金，約定用完這些金子就去給人家做長工。』得到金子后，長者便拿去佈施，用完后才去給人家做工。他讓丈夫耕田，妻子在廚房做飯。丈夫耕地時，挖出一塊像磨盤一樣的大石頭。掀開一看，裡面竟然有千鼎黃金。他便又蓋上石頭，不再回去吃飯。長者派妻子給丈夫送飯，丈夫便挑著黃金自己回家了。第二天，他稱了金子還給主人。主人夫婦反而把房子讓給了他們。他們又為七世父母佈施，終身享用不盡。
【English Translation】 English version The World is Impermanent (From the Sutra of Difficulties in Emerging from the Sun)
A Wealthy Man Arouses the Bodhi Mind and Leads the Poor to Obtain Treasures (From the Fifth Scroll of the Ten Parable Sutra)
Once upon a time, there was a wealthy man who aroused the Bodhi mind (Bodhi mind, the mind of enlightenment). He gathered five hundred poor people, provided them with food and clothing, and together they went to sea to collect treasures, lodging overnight at a large mountain. Everyone else was drowsy, but the wealthy man sat alone, observing his surroundings. At night, he saw a person emerge from the mountainside, radiating extraordinary light, with a dignified appearance but a mouth like a pig's snout, entertaining himself with music and dance, wandering around the side of the mountain. The wealthy man asked, 'Who are you?' The person, startled by the sound, said, 'I am a person enjoying blessings, residing here temporarily.' The wealthy man asked, 'Your form is dignified, why is your mouth so ugly?' He replied, 'Because I committed offenses of speech, often liking to reveal secrets.' The celestial being asked, 'Who are you?' The wealthy man replied, 'I am a wealthy man in the country, concerned about the poverty of the people, wanting to bring them peace, so I led everyone to sea to collect treasures, and I want to transport the treasures to Jambudvipa (Jambudvipa, refers to the world we live in) to benefit the masses.' The celestial being said, 'Could you be a Bodhisattva?' The wealthy man said, 'I have aroused the Bodhi mind, to save all beings from the diseases of lust, anger, and delusion. For those who have not yet been delivered, I will deliver them.' The celestial being said, 'Excellent!' Then he showed them where the treasure was, allowing them to return fully loaded.
The Wealthy Man Later Became Poor, Donated Gold for Offerings, and Encountered a Thousand Cauldrons of Gold While Plowing, Which He Used Inexhaustibly (From the First Scroll of the Ten Parable Sutra)
In the past, in the country of Kashmir (Kashmir, an ancient region of India), there was a wealthy man who was originally very rich. After his parents passed away, he often made offerings to some ascetics. Over the years, his family gradually became impoverished, almost having nothing left. He was worried about making merit for his parents. His wife said to him, 'It is better to be diligent and hardworking for a while, so that we may be liberated in the future. Seeking blessings for our parents will bring immeasurable merit.' The wealthy man said, 'Good. Let us take our only hundred taels of gold, and agree that once this gold is used up, we will go to work as hired laborers.' After obtaining the gold, the wealthy man gave it away as alms, and only after using it all did he go to work for others. He had his husband plow the fields, and his wife cooked in the kitchen. While plowing, the husband dug up a large stone that looked like a millstone. When he lifted it, he saw a thousand cauldrons of gold inside. He covered the stone again and did not return to eat. The wealthy man sent his wife to deliver food to her husband, but the husband carried the gold home himself. The next day, he weighed the gold and returned it to the owner. The owner and his wife instead gave the house back to them. They then made offerings for their parents for seven lifetimes, and never ran out of gold.
)。
香身長者婦為國王所奪十二
昔有國王。貪于淫色所作無道。聞好婦女尋往掠奪。舉國患之。有一長者。財富無數高才博達。婦容端正。臣下啟王。王聞心動遣使強奪。其夫愁惱。便棄家居行作沙門。口中出香薰四十里。身體周遍有旃檀氣。王見其人。既無子姓。皆收家財。王立其婦以為正後。國中生好蓮華。青黃紅白甚大香潔。王敬夫人先持與之。夫人得華益甚悲感。王問。卿今一國之母。相敬不相失。意有何不可。乃爾不樂耶。夫人曰。不敢不樂。但念我前夫身口之香勝此眾華。竊思舊意不覺自悲。王不信言乃遣請之。前婿已得羅漢。神通飛行身出衆香充遍一國。王使澡洗重加揩拭。身香益甚。王試問佛。佛言。過去有一貧子。窮困無業賣薪自活。採薪還未及城門。城門已閉。門外有寺僧夜誦經。其人寄宿便坐聽經。燒香讚歎至於天曉。緣是五百世不墮惡道。常生天上身口香潔(出十卷譬喻經第四卷)。
長者婦懷妊口氣香十三
昔有長者。夫人懷妊。口出好香氣滿一國。阿阇世王。遣使尋求見長者家。以問長者。長者具答。使者白王。王大歡喜召語長者。卿若生男者當持與我所生之女后乃生女。有金縷衣自然著身。母怪解去。隨生一重還著其身。便往問佛。佛言。昔有貧家。婦
【現代漢語翻譯】 香身長者婦為國王所奪十二 昔日有一位國王，貪戀女色，行為暴虐無道。他聽說有美麗的女子，就前去掠奪，整個國家都為此感到憂患。有一位長者（富翁），擁有無數的財富，才華橫溢，學識淵博，他的妻子容貌端莊美麗。臣下向國王稟報，國王聽後心動，派遣使者強行搶奪。長者為此感到愁苦惱怒，於是拋棄家庭，出家修行成為沙門（和尚）。他的口中散發出香味，能飄散四十里，身體周圍都散發著旃檀（一種名貴的香木）的香氣。國王見到這個人，因為他沒有子嗣，就沒收了他的全部家產。國王立長者的妻子為王后。這時，國中生長出美好的蓮花，青色、黃色、紅色、白色，非常巨大，香氣純潔。國王尊敬王后，先將蓮花獻給她。王后得到蓮花后，更加悲傷感慨。國王問：『您現在是一國之母，我如此敬重您，我們之間也沒有什麼不和諧的地方，您為什麼如此不快樂呢？』王后說：『我不敢不快樂。只是想到我的前夫，他的身口之香勝過這些蓮花。我私下思念舊情，不自覺地感到悲傷。』國王不相信她的話，於是派人去請長者的前夫。前夫已經證得阿羅漢果位，擁有神通，能夠飛行，身體散發出各種香氣，充滿整個國家。國王派人給他洗澡，又多次擦拭，他身上的香氣更加濃郁。國王試著向佛陀請教。佛陀說：『過去有一個貧窮的人，生活困苦，沒有職業，靠賣柴為生。他砍柴回來，還沒到城門，城門已經關閉了。城門外有一座寺廟，僧人在晚上誦經。這個人就在寺廟借宿，坐著聽經，燒香讚歎，直到天亮。因為這個善緣，他五百世沒有墮入惡道，常常生在天上，身口香潔。』（出自《十卷譬喻經》第四卷）
長者婦懷妊口氣香十三 過去有一位長者，他的妻子懷孕了，口中散發出美好的香氣，充滿整個國家。阿阇世王（古代印度摩揭陀國的國王）派遣使者去尋找，使者找到了長者的家，向長者詢問情況。長者詳細地回答了使者。使者稟告了國王，國王非常高興，召見長者說：『如果生的是男孩，就送給我。』後來長者的妻子生了一個女孩，身上自然穿著金縷衣。母親感到奇怪，解下金縷衣，但金縷衣又重新穿回到女孩身上。於是長者去請教佛陀。佛陀說：『過去有一戶貧窮的人家，婦
【English Translation】 The Wife of the Fragrant-Bodied Elder, Seized by the King (12) In the past, there was a king who, greedy for sensual pleasures, acted without morality. Upon hearing of beautiful women, he would seek them out and seize them, causing suffering throughout the kingdom. There was an elder (a wealthy man) who possessed countless riches, great talent, and extensive knowledge. His wife was of upright and beautiful appearance. His ministers informed the king, who, upon hearing this, was moved and sent messengers to forcibly seize her. Her husband was distressed and troubled, so he abandoned his home and became a Shramana (a monk). Fragrance emanated from his mouth, perfuming an area of forty li (a Chinese unit of distance), and his body was pervaded with the scent of sandalwood (a precious fragrant wood). The king saw this man, and since he had no descendants, confiscated all his wealth. The king made the elder's wife his queen. At that time, beautiful lotuses grew in the kingdom, blue, yellow, red, and white, very large, fragrant, and pure. The king, respecting the queen, first presented the lotuses to her. The queen, upon receiving the lotuses, felt even more sorrow and emotion. The king asked: 'You are now the mother of the kingdom, and I respect you so much, and there is no disharmony between us. Why are you so unhappy?' The queen said: 'I dare not be unhappy. But I think of my former husband, whose body and mouth fragrance surpasses these lotuses. I secretly think of the past, and I cannot help but feel sad.' The king did not believe her words, so he sent for the elder's former husband. The former husband had already attained the state of Arhat (a perfected being), possessing supernatural powers, able to fly, and his body emitted various fragrances, filling the entire kingdom. The king had him bathed and repeatedly scrubbed, and the fragrance from his body became even stronger. The king tried asking the Buddha about this. The Buddha said: 'In the past, there was a poor man, living in hardship, without a profession, making a living by selling firewood. He chopped wood and returned, but before he reached the city gate, the gate was already closed. Outside the city gate was a temple, where monks were chanting scriptures at night. The man stayed overnight at the temple, sitting and listening to the scriptures, burning incense and praising until dawn. Because of this good karma, he did not fall into evil realms for five hundred lifetimes, and he was always born in the heavens, with a fragrant body and mouth.' (From the fourth volume of the Ten-Volume Parable Sutra)
The Elder's Wife Whose Breath Was Fragrant During Pregnancy (13) In the past, there was an elder whose wife was pregnant, and her mouth emitted a beautiful fragrance that filled the entire kingdom. King Ajatasatru (an ancient Indian king of Magadha) sent messengers to search for her. The messengers found the elder's house and asked the elder about the situation. The elder answered the messengers in detail. The messengers reported to the king, who was very pleased and summoned the elder, saying: 'If a boy is born, give him to me.' Later, the elder's wife gave birth to a girl, who was naturally wearing a golden thread garment. The mother felt strange and took off the garment, but the garment reappeared on the girl's body. So the elder went to ask the Buddha. The Buddha said: 'In the past, there was a poor family, and the wife
出行遇雨。見一老沙門是辟支佛。泥倒躄地傷膝流血出。即扶沙門起洗去。其血自裂己衣用裹傷膝。婦人雖未奉法要。常好稱譽佛道。死生第二天上。壽終下生。故有自然之衣。口出好香(出十卷譬喻經第一卷)。
慳財生號哭地獄十四
舍衛城中有富長者。命終無兒。所有錢財皆悉沒官。長者生時食啖粗惡衣裳單弊以樹葉為蓋。佛曰。雖得豪位不自養身。亦不養子不供父母。不通朋友不施沙門。今日命終入啼哭地獄。佛言。過去以食施辟支佛。施已心悔云。我不以與奴婢。乃與剃頭沙門。由是善報。七反生天七反生人常得豪貴。由悔心故是業果報。不食好食不衣好衣。亦不貪五欲。波斯匿王。當勤行精進除去懈怠(出長者命終無子經)。
以搗衣石施人起塔生天十五
有一長者欲起塔寺。材木悉辦。唯少一石。無著柱下。有一長者。雖不奉佛猶知有福。便以家中一搗衣石施之。便得成寺。其施石人命終。即生第二天上七寶宮殿。玉女侍衛衣食自然。如是久后其國磨滅。無人修治寺都壞盡。唯有一石沒在地中。人民耕地石妨其犁。舉意欲掘。石主天人入心忪動。以天眼觀見人掘石。心中自念。我因此石福來生天。今人取去福將無盡乎。便下化作凡人住掘石人前。問曰。君欲取此石去耶。其人
【現代漢語翻譯】 現代漢語譯本：
出行時遇到下雨。看見一位年老的沙門（shā mén，出家修道的人）是辟支佛（pì zhī fó，又稱緣覺，不依佛陀教法而自行悟道的修行者）。他因泥濘滑倒，膝蓋受傷流血。我立即扶起沙門，幫他清洗乾淨，並撕下自己的衣服包紮他的傷口。這位婦人雖然沒有正式信奉佛法，但經常讚美佛道。她死後升到第二天上，壽命終結后又下生為人，所以有自然產生的衣服，口中散發著好聞的香氣（出自《十卷譬喻經》第一卷）。
慳吝錢財會墮入號哭地獄
舍衛城（shè wèi chéng，古印度城市）中有一位富有的長者（zhǎng zhě，德高望重的人）。他去世時沒有兒子，所有的錢財都被官府沒收。這位長者在世時，吃的是粗劣的食物，穿的是破舊的衣服，用樹葉當蓋被。佛陀說：『他雖然擁有豪富的地位，卻不善待自己，也不供養兒子，不供養父母，不幫助朋友，不佈施給沙門。今天他命終后，墮入了啼哭地獄。』佛陀說：『過去他曾用食物佈施給辟支佛，佈施后又後悔，說：「我不應該給奴婢，卻給了剃頭的沙門。」因為這個善報，他七次昇天，七次為人，總是得到豪富尊貴的地位。因為他有後悔之心，所以得到這樣的業報：吃不到好的食物，穿不到好的衣服，也不貪戀五欲。』波斯匿王（bō sī nì wáng，古印度拘薩羅國國王），你應該勤奮精進，除去懈怠之心（出自《長者命終無子經》）。
用搗衣石佈施給人建造佛塔可以昇天
有一位長者想要建造佛塔寺廟，已經準備好了木材，只缺少一塊石頭來做柱子的基石。另一位長者，雖然沒有信奉佛教，但也知道行善有福報，便把自己家中的一塊搗衣石佈施給他，寺廟因此得以建成。這位佈施石頭的人命終后，立即升到第二天上，住在七寶宮殿中，有玉女侍奉，衣食自然豐足。這樣過了很久以後，他的國家衰敗滅亡，沒有人修繕寺廟，寺廟全部倒塌，只有那塊石頭埋在地下。人民耕地時，石頭妨礙了犁地，他們打算挖走它。石頭的主人，天人（tiān rén，天上的神）心中感到驚慌，用天眼看到人們在挖掘石頭，心中自言自語道：『我因為這塊石頭的福報才得以昇天，現在人們把它拿走，我的福報豈不是要用盡了嗎？』於是他地獄化作凡人，站在挖掘石頭的人面前，問道：『你們想要把這塊石頭拿走嗎？』那人
【English Translation】 English version:
During a journey, it rained. I saw an old Shramana (śrāmaṇa, a wandering ascetic) who was a Pratyekabuddha (pratyekabuddha, also known as a self-enlightened one, who attains enlightenment without relying on the teachings of a Buddha). He slipped and fell in the mud, injuring his knee and bleeding. I immediately helped the Shramana up, cleaned him, and tore my own clothes to wrap his injured knee. Although this woman had not formally embraced the Dharma, she often praised the Buddha's path. After death, she was reborn in the second heaven. After her lifespan ended, she was reborn as a human, so she had naturally produced clothes and her mouth emitted a pleasant fragrance (from the first volume of the Ten Parable Sutra).
Stinginess with Wealth Leads to the Howling Hell
In Shravasti (Śrāvastī, an ancient Indian city), there was a wealthy elder (an honorable person). He died without a son, and all his wealth was confiscated by the government. When the elder was alive, he ate coarse food, wore tattered clothes, and used leaves as a blanket. The Buddha said, 'Although he had a wealthy position, he did not take care of himself, nor did he support his son, nor did he support his parents, nor did he help friends, nor did he give to the Shramanas. Today, after his death, he has fallen into the Howling Hell.' The Buddha said, 'In the past, he gave food to a Pratyekabuddha, but after giving, he regretted it, saying, "I should not have given it to slaves, but to a shaved-headed Shramana." Because of this good deed, he was reborn in heaven seven times and as a human seven times, always attaining wealth and honor. Because he had regret in his heart, he received this karmic retribution: he could not eat good food, could not wear good clothes, and did not crave the five desires.' King Prasenajit (Prasenajit, the king of Kosala in ancient India), you should diligently practice and eliminate laziness (from the Sutra on the Elder Dying Without a Son).
Giving a Cloth-Pounding Stone to Build a Pagoda Leads to Rebirth in Heaven
There was an elder who wanted to build a pagoda temple. He had prepared all the wood, but he lacked a stone to use as the base of a pillar. Another elder, although he did not believe in Buddhism, knew that doing good deeds brought blessings, so he gave his family's cloth-pounding stone to him. The temple was thus completed. The person who gave the stone died and was immediately reborn in the second heaven, living in a seven-jeweled palace, attended by jade maidens, with natural abundance of food and clothing. After a long time, his country declined and perished, and no one repaired the temple. The temple completely collapsed, and only the stone was buried in the ground. When people were plowing the land, the stone hindered their plowing, and they intended to dig it up. The owner of the stone, a Deva (deva, a celestial being), felt alarmed in his heart. Using his divine eye, he saw people digging up the stone. He said to himself, 'I was able to be reborn in heaven because of the merit of this stone. Now that people are taking it away, will my merit be exhausted?' So he descended and transformed into an ordinary person, standing in front of the people digging up the stone, and asked, 'Do you want to take this stone away?' The person
答曰。吾欲耕地值石妨犁故欲去耳。天人問曰。設耕此地種得數十斛耳。天曰。卿勿取此石。吾以五百兩金與卿。其人問曰。君得無是神乎。答曰。吾是天人也。即復天身語其人曰。吾本是此土人耳。前身以此石與道人立寺。我因此福得生天上封受自然。曏者天宮振動怪其所以。觀見君是故來耳。此石是吾福之根本也。卿勿取之。其人聞之曰。本所不知。此是神明塔寺。天人福田不敢犯也天還天上其人思惟。此天但施此石得福如此。吾當更立塔寺。便即興功修塔如故(出福報經又出十卷譬喻經第一卷)。
須達三子事窮方信十六
昔給孤獨氏有三子。皆背正向邪酒荒女色。馳騁田獵樗蒲博弈。去明即暝日成狂愚。父愍悼之。慈惻誨喻指示禍福無日不爾。子獨不移放蕩日甚。父乃以苗草衣之以豆麥食之。窮而悔焉。父言。爾為不善現世獲殃甚困如此。豈況地獄燒煮之痛誰當濟爾。子叩頭曰。邪友所導狂惑習之。由豬處溷不知其臭。自今束身奉戴三尊。父曰大善。汝若洗心奉佛五戒終身不犯。歲與汝五千萬金。三自歸三千萬。子對曰。唯既奉尊教。即令洗浴將至佛所。稽首受戒退歸修德。清潔其志周窮濟乏。惠逮眾生國儒稱德。名齊古賢(出教子經)。
須檀子貪財殺弟十七
昔羅閱祇城。有長
【現代漢語翻譯】 現代漢語譯本： （天人回答）說：『我想要耕地，但石頭妨礙了犁，所以想要移走它。』天人問道：『即使耕種這塊地，也只能種得幾十斛糧食而已。』天人說：『您不要拿走這塊石頭。我給您五百兩金子。』那人問道：『您莫非是神嗎？』（天人）回答說：『我是天人。』隨即恢復天人的身形，對那人說：『我原本是這塊土地上的人。前世因為將這塊石頭捐給道人建造寺廟，我因此福報而得生天上，享受自然。剛才天宮震動，我奇怪是什麼原因，觀察到您，所以特地前來。這塊石頭是我的福報根本啊。您不要拿走它。』那人聽了說：『我原本不知道。這原來是神明的塔寺，是天人的福田，我不敢冒犯。』天人返回天上，那人思索：『這位天人僅僅因為施捨這塊石頭就得到如此福報。我應當重建塔寺。』於是立即開始動工，修復塔寺，恢復原樣（出自《福報經》，又出自《十卷譬喻經》第一卷）。
須達（Sudatta，給孤獨長者）三個兒子因為貧困才相信佛法 十六
過去，給孤獨氏（Anathapindika，一位富有的商人，以慷慨著稱）有三個兒子，都背離正道而走向邪路，沉迷於酒、女色，縱情于田獵、賭博。他們遠離光明而接近黑暗，一天天變得瘋狂愚蠢。父親憐憫他們，慈悲地勸導他們，指出禍福，每天都這樣做。但兒子們始終不改變，放蕩越來越厲害。父親於是用粗劣的食物給他們吃，用豆麥給他們充飢。他們窮困潦倒才後悔。父親說：『你們作惡，現世就遭受這樣的災殃，如此困苦。更何況地獄燒煮的痛苦，誰能救濟你們呢？』兒子們叩頭說：『被邪惡的朋友引導，被迷惑而習慣了。就像豬生活在糞坑裡，不知道它的臭味。從今以後，我將約束自己，奉行三寶（佛、法、僧）。』父親說：『很好。你們如果能洗心革面，奉行佛法，終身不犯五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），每年給你們五千萬金。皈依三寶給三千萬。』兒子們回答說：『遵命。』於是讓他們沐浴，帶到佛陀那裡。叩頭受戒，退回去後修養德行，清凈自己的志向，賙濟窮人，救助貧乏，恩惠普及眾生，全國的讀書人都稱讚他們的德行，名聲與古代的賢人齊名（出自《教子經》）。
須檀子（Sudāna，人名）貪財殺弟 十七
過去，羅閱祇城（Rājagṛha，王舍城）有一位長者。
【English Translation】 English version: He replied, 'I want to till the land, but the stone hinders the plow, so I want to remove it.' The Deva (a celestial being) asked, 'Even if you till this land, you can only harvest a few tens of hu of grain.' The Deva said, 'Do not take this stone. I will give you five hundred taels of gold.' The man asked, 'Are you perhaps a god?' (The Deva) replied, 'I am a Deva.' Immediately, he resumed his Deva form and said to the man, 'I was originally a person from this land. In my previous life, I donated this stone to a Dao Ren (a Taoist priest) to build a temple. Because of this merit, I was reborn in heaven and enjoy natural blessings. Just now, the heavenly palace shook, and I wondered why. I observed you, so I came here specifically. This stone is the root of my blessings. Do not take it.' The man heard this and said, 'I did not know before. This is a sacred pagoda and temple, a field of blessings for the Devas. I dare not offend it.' The Deva returned to heaven, and the man thought, 'This Deva received such blessings just by donating this stone. I should rebuild the pagoda and temple.' So he immediately started construction, repairing the pagoda and temple as before (From the Fubao Jing (Sutra of Blessings), also from the first volume of the Shi Juan Piyu Jing (Ten-Volume Sutra of Parables)).
Sudatta's (Anathapindika) Three Sons Believe in the Dharma Only After Becoming Impoverished Sixteen
In the past, Anathapindika (a wealthy merchant, known for his generosity) had three sons, all of whom turned away from the right path and went astray, indulging in wine, women, hunting, and gambling. They turned away from the light and approached the darkness, becoming increasingly mad and foolish day by day. The father pitied them, compassionately advised them, and pointed out the blessings and misfortunes, doing so every day. But the sons never changed, and their debauchery became even worse. The father then fed them coarse food and filled their stomachs with beans and wheat. They regretted it only after becoming impoverished. The father said, 'You do evil, and you suffer such calamities in this life, so much hardship. How much more so the pain of being burned and boiled in hell, who will save you?' The sons kowtowed and said, 'We were led by evil friends, and we were deluded and became accustomed to it. Like pigs living in a cesspool, we do not know its stench. From now on, I will restrain myself and uphold the Three Jewels (Buddha, Dharma, Sangha).' The father said, 'Very good. If you can wash your heart and reform, uphold the Dharma, and never violate the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not drinking alcohol) for the rest of your life, I will give you fifty million gold coins each year. I will give you thirty million for taking refuge in the Three Jewels.' The sons replied, 'We obey.' So he had them bathe and took them to the Buddha. They kowtowed and received the precepts, and after returning, they cultivated virtue, purified their aspirations, helped the poor, and aided the needy, and their kindness extended to all beings. The scholars of the country praised their virtue, and their fame was equal to that of the ancient sages (From the Jiaozijing (Sutra of Teaching Children)).
Sudāna (a personal name) Kills His Younger Brother Out of Greed Seventeen
In the past, in the city of Rājagṛha (王舍城), there was a wealthy man.
者。名曰須檀。大富多財。子名須摩提。其父命終。弟名修耶舍摩提。設計不與弟分。念當殺之。兄語弟言。共詣耆阇崛山上有所論說。即執弟手上至絕崖。便推置底以石堆之。便即命終。須檀者則真凈父王是也。時須摩提者則我身是。修耶舍者則今陀婆達兜是(出興起行經下卷)。
梨耆彌第七兒婦生三十卵卵出一男十八
波斯匿王。有一大臣。名梨耆彌。為第七子納妻。乃娶波斯匿王弟曇摩訶美女。此女聰黠利根多諸德藝。懷妊十月產三十卵。卵出一男。形體挺特勇健無雙。一人之力有過千夫。父母愛念合國敬畏(出賢愚經第十卷)。
癡子賣香遲燒之為炭以求速售十九
有富長者。生子愚癡。乘船興生唯載沉香。香精且貴。買者希。久滯不售。同侶反鄉獨不堪得去。恐失宗伴。遍觀市中貨炭最駛。即燒香作炭希得應速。眾人見之。咸共責笑。大顛狂人賣香雖遲獲直不少。今燒成炭復何所得(出百句譬喻經第一卷)。
經律異相卷第三十六 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第三十七(優婆塞部)
梁沙門僧旻寶唱等集沙門億耳入海見地獄一優婆塞持戒鬼代取華二優婆塞為王廚吏被逼殺害指現師子三優婆塞被魔試四清信士嫁女與事鬼
【現代漢語翻譯】 現代漢語譯本：有一個人名叫須檀（Sudana），非常富有。他的兒子名叫須摩提（Sumati）。須檀去世后，他的弟弟修耶舍摩提（Sujashamati）設計不給須摩提分家產，想要殺了他。須檀對須摩提說：『我們一起去耆阇崛山（Grdhrakuta）上討論一些事情。』於是拉著須摩提的手到了懸崖邊，把他推下懸崖，又用石頭堆壓，須摩提當場死亡。這個須檀就是凈飯王（Suddhodana）的前身，當時的須摩提就是我的前身，修耶舍就是現在的提婆達多（Devadatta）。（出自《興起行經》下卷） 梨耆彌（Rijimita）的第七個兒媳婦生了三十個卵，每個卵孵出一個男孩，共十八個。 波斯匿王（Prasenajit）有一位大臣，名叫梨耆彌。他為第七個兒子娶妻，娶了波斯匿王的弟弟曇摩訶（Dharmamaha）的美女。這位女子聰明伶俐，多才多藝。懷孕十個月后，生下三十個卵，每個卵孵出一個男孩。這些男孩體格健壯，勇猛無雙，一人之力勝過千人。父母非常疼愛他們，全國上下都敬畏他們。（出自《賢愚經》第十卷） 有一個愚蠢的人賣香，因為賣得慢，就把香燒成炭，希望能夠快速賣出去。 有一個富有的長者，生了一個愚蠢的兒子。他乘船做生意，船上只裝載著沉香。沉香品質精良，價格昂貴，但買的人很少，很久都賣不出去。同伴們都回鄉了，只有他無法回去，又害怕失去同伴。他看到市場上賣炭賣得很快，就把沉香燒成炭，希望能夠快速賣出去。人們看到后，都嘲笑他。說他是個大瘋子，賣香雖然慢，但還能獲得不少錢，現在燒成炭，又能得到什麼呢？（出自《百句譬喻經》第一卷） 《經律異相》卷第三十六 《大正藏》第53冊 No. 2121 《經律異相》 《經律異相》卷第三十七（優婆塞部） 梁朝沙門僧旻（Sengmin）、寶唱（Baochang）等編輯。沙門億耳（Yi Er）入海，見到地獄。一位優婆塞（Upasaka，男居士）持戒，鬼代替他取花。兩位優婆塞擔任國王的廚師，被逼迫殺害，死後顯靈指示獅子。一位優婆塞被魔王試探。一位清信士嫁女兒給事奉鬼神的人。
【English Translation】 English version: There was a man named Sudana (Sudana), who was very wealthy. His son was named Sumati (Sumati). After Sudana died, his younger brother Sujashamati (Sujashamati) plotted to deprive Sumati of his inheritance and wanted to kill him. Sudana said to Sumati, 'Let's go to Grdhrakuta (Grdhrakuta) Mountain together to discuss some matters.' So he took Sumati's hand to the edge of a cliff, pushed him off, and piled stones on top of him, and Sumati died on the spot. This Sudana was the former King Suddhodana (Suddhodana), the Sumati at that time was my former self, and Sujashamati is the current Devadatta (Devadatta). (From the lower volume of the 'Xingqi Xingjing') Rijimita's (Rijimita) seventh daughter-in-law gave birth to thirty eggs, and each egg hatched into a boy, eighteen in total. King Prasenajit (Prasenajit) had a minister named Rijimita. He took a wife for his seventh son, marrying the beautiful younger sister of King Prasenajit, Dharmamaha (Dharmamaha). This woman was intelligent, clever, and had many talents. After being pregnant for ten months, she gave birth to thirty eggs, and each egg hatched into a boy. These boys were strong, brave, and unmatched, with the strength of one man surpassing a thousand. Their parents loved them very much, and the whole country revered them. (From the tenth volume of the 'Xianyu Jing') There was a foolish man selling incense, and because it was selling slowly, he burned the incense into charcoal, hoping to sell it quickly. There was a wealthy elder who had a foolish son. He went into business by boat, carrying only agarwood. The agarwood was of good quality and expensive, but few people bought it, and it took a long time to sell. His companions all returned home, but he could not return, and he was afraid of losing his companions. Seeing that charcoal was selling quickly in the market, he burned the agarwood into charcoal, hoping to sell it quickly. When people saw this, they all laughed at him, saying that he was a madman. Selling incense may be slow, but he could still get a lot of money, but now that he has burned it into charcoal, what can he get? (From the first volume of the 'Baiju Piyujing') 'Jing Lü Yi Xiang' Volume 36 Taisho Tripitaka Volume 53 No. 2121 'Jing Lü Yi Xiang' 'Jing Lü Yi Xiang' Volume 37 (Upasaka Section) Compiled by Liang Dynasty monks Sengmin (Sengmin), Baochang (Baochang), etc. The monk Yi Er (Yi Er) entered the sea and saw hell. An Upasaka (Upasaka, male lay Buddhist) observed the precepts, and a ghost took flowers for him. Two Upasakas served as cooks for the king, were forced to kill, and after death, manifested to point out the lion. An Upasaka was tempted by the demon king. A faithful man married his daughter to someone who served ghosts.
家五清信士始精進未懈後生慚愧鬼不能害六清信士臨亡夫妻相愛生為婦鼻中蟲七薄拘羅持戒得五不死報八持戒誦經續明供養鬼不能害九執持求還佛戒口中諸鬼出打其身十人不信罪福夢鬼取之令其受戒后壽百年十一家有六人割口施僧同受富樂十二有人路行遇見三變身行精進十三有人命終十日還生述所經見十四
沙門億耳入海見地獄一
阿濕摩伽阿槃地國。有聚落王。名薩薄。中有大富居士。財寶豐盈唯無兒息。從諸神祇求不能得。有子時到婦覺有身。此女利根有四不共智。一知男愛。二知男不愛。三知妊身時。四知所從得。以語居士。居士歡喜。月滿生男耳有金镮。是兒端正見者歡喜。集婆羅門。相之言。是兒實有福德威力。為作二字。宿世出家。即名曰沙門耳環。非世所作可直一億。字為沙門億耳。五種養視。一者治身母。二者除垢母。三者乳母。四者吉母。五者戲笑母。是兒福力而疾長大。便教書數算印。善知諸物價相貴賤。是王聚落商客所集。時四方人來詣聚落。問言。是中阿誰有好德可與寄言示我利害。諸人示沙門億耳。是諸商客即往詣之。接為主人。是諸商客見大威力。如是思惟。若作薩薄將多人入海必安隱歸。諸人言。沙門億耳。汝何以不入大海。答言。我入大海作何等。是中多諸恐怖。百千
【現代漢語翻譯】 現代漢語譯本： 五位清信士開始精進修行，不懈怠，後來即使轉生為慚愧鬼，也不會受到鬼的侵害。六位清信士臨終時夫妻恩愛，轉生為婦人鼻中的小蟲。七位薄拘羅（Bhikkhu Bakula，一位持戒的比丘）持戒而得到五種不死的回報。八位持戒誦經，持續點燈供養，鬼不能加害。九位執意要求恢復佛戒，口中的眾鬼出來毆打他的身體。十位不相信罪福的人，夢中被鬼抓走，令其受戒后，壽命得以延續百年。十一戶人家有六人割下自己的舌頭供養僧人，一同享受富裕快樂的果報。十二位有人在路上行走，遇見佛三度化身顯現，於是精進修行。十三位有人命終十日後還生，講述了所經歷的見聞。
沙門億耳（Sramana Kotikarna，一位沙門的名字）入海見地獄（Naraka，佛教中的地獄）一
在阿濕摩伽阿槃地國（Asmakavatī，古印度十六雄國之一）有一個聚落，國王名叫薩薄（Sārtha，國王的名字）。聚落中有一位大富有的居士，財富豐盈，只是沒有兒子。他向諸神祈求，但未能如願。當他的妻子懷孕時，她覺得自己有了身孕。這位女子聰慧過人，具有四種不共之智：一、知道丈夫愛她；二、知道丈夫不愛她；三、知道自己懷孕；四、知道從何處受孕。她將此事告訴了居士，居士非常高興。十個月期滿，生下一個男孩，耳朵上有金色的耳環。這個孩子相貌端正，人見人愛。他們召集婆羅門（Brahmana，古印度祭司階層）來為他占卜，婆羅門說：『這個孩子確實具有福德和威力。』於是為他取了兩個字的名字，因為他前世出家，就命名為沙門億耳。這耳環不是世間之物，價值一億。用五種方式養育他：一是治身母，二是除垢母，三是乳母，四是吉母，五是戲笑母。這孩子憑藉福力迅速長大。他們教他讀書、算數、計算印章。他精通各種物品的價格和貴賤。這個國王的聚落是商客聚集的地方。當時，四方的人來到這個聚落，問道：『這裡誰有好品德，可以寄託言語，為我們指點利害？』人們指向沙門億耳。這些商客就去拜訪他，請他做主人。這些商客見他有很大的威力，這樣思惟：『如果讓薩薄帶領眾人入海，一定能平安歸來。』眾人說：『沙門億耳，你為什麼不入大海呢？』他回答說：『我入大海做什麼呢？那裡有很多恐怖的事情，成百上千。』
【English Translation】 English version: Five pure believers began to practice diligently without懈怠(xie dai, laxity); later, even if they were reborn as ashamed ghosts, they would not be harmed by ghosts. Six pure believers, loving each other as husband and wife at the time of death, were reborn as small worms in the nose of a woman. Seven Bhikkhu Bakula (Bhikkhu Bakula, a monk who upholds the precepts) obtained five kinds of immortality as a reward for upholding the precepts. Eight people who uphold the precepts, recite scriptures, and continuously light lamps for offerings cannot be harmed by ghosts. Nine people who insisted on restoring the Buddha's precepts had the ghosts in their mouths come out and beat their bodies. Ten people who did not believe in sin and merit were taken away by ghosts in a dream, and after being made to take the precepts, their lives were extended by a hundred years. Eleven families had six people who cut off their tongues to offer to monks, and together they enjoyed the rewards of wealth and happiness. Twelve people were walking on the road and encountered the Buddha manifesting three transformations, so they practiced diligently. Thirteen people were reborn ten days after death and recounted what they had seen and heard.
Sramana Kotikarna (Sramana Kotikarna, the name of a Sramana) enters the sea and sees Naraka (Naraka, the Buddhist hell) one
In Asmakavatī (Asmakavatī, one of the sixteen ancient Indian kingdoms) there was a settlement, and the king was named Sārtha (Sārtha, the name of the king). In the settlement there was a very wealthy householder, rich in wealth, but without a son. He prayed to the gods, but to no avail. When his wife became pregnant, she felt that she was pregnant. This woman was very intelligent and had four uncommon wisdoms: one, she knew that her husband loved her; two, she knew that her husband did not love her; three, she knew that she was pregnant; four, she knew from where she conceived. She told the householder about this, and the householder was very happy. After ten months, she gave birth to a boy with golden earrings on his ears. This child was handsome and loved by everyone. They summoned Brahmins (Brahmana, the priestly class of ancient India) to divine for him, and the Brahmins said: 'This child truly has merit and power.' So they gave him a two-character name, because he was a monk in his previous life, he was named Sramana Kotikarna. These earrings are not worldly things and are worth one hundred million. He was raised in five ways: one was the body-caring mother, two was the dirt-removing mother, three was the wet nurse, four was the auspicious mother, and five was the playful mother. This child grew up quickly by virtue of his merit. They taught him reading, arithmetic, and seal calculation. He was proficient in the prices and values of various items. This king's settlement was a gathering place for merchants. At that time, people from all directions came to this settlement and asked: 'Who here has good virtue and can entrust words to guide us in what is beneficial and harmful?' People pointed to Sramana Kotikarna. These merchants went to visit him and asked him to be their host. These merchants saw that he had great power and thought: 'If Sārtha leads everyone into the sea, they will surely return safely.' Everyone said: 'Sramana Kotikarna, why don't you enter the sea?' He replied: 'What am I doing in the sea? There are many terrible things there, hundreds and thousands.'
人去時一得還。是諸商客激厲之言。何等人仰他活命。沙門億耳信受欲去。到父母所辭欲入海。時父母說諸怖事欲令變悔以制留之。時不隨父母語。父母語貴人佐我留億耳。時諸大官長者居士皆助留之。終不隨從。父母知其意正則聽令去。於是乘象振鈴遍告令聚落言。沙門億耳欲入大海。我作薩薄誰欲共去。是人福德五百商客皆悉樂從。莊船下水日斷一繩。至第七日得伊勒風(梁言隨好風)斷第七繩。船疾勝箭逕到寶渚。語賈客言。取寶滿船莫令大重。得伊勒風是時船去疾勝箭。還閻浮提向薩薄王聚落。有二道。沙門億耳語諸商人。欲從何道。諸人咸言。陸道去好。夜住空澤。語諸商人。我曾聞賊來劫諸賈客。若前殺薩薄。則諸賈客無所成辦。若不殺薩薄。則以錢物力若自身力。若以他力必能得賊。我當余處宿。去時當喚我。諸人言爾。億耳驅驢往別處宿。是諸賈客夜半發去。人人相覺竟不喚億耳。后夜天大風雨。億耳覺喚無應者。即時馳逐道多沙土。風雨流漫仰驢嗅蹤而前。億耳饑極前行見有一城。念想得食立於城門。
隨念失聲唱言。食食。時無數百千餓鬼來出。皆言。何等食阿誰與億耳言。無食。我行饑極念想得食。因出此言我無食也。諸餓鬼言。此是餓鬼城。我百千萬歲今日乃聞唱食聲。我等不佈施。
【現代漢語翻譯】 現代漢語譯本： 『人離開時能得到一份歸還。』這是那些商人互相激勵的話。什麼樣的人仰仗他來活命呢？沙門億耳（Sramana Yier，一位沙門的名字）信受這些話，想要離開。他到父母那裡告別，說要進入大海。當時他的父母說了許多可怕的事情，想要讓他改變主意，以此來阻止他。但是億耳不聽父母的話。他的父母告訴貴人，幫助我留下億耳。當時許多大官、長者、居士都幫助挽留他，但他始終不聽從。他的父母知道他的心意已定，就聽任他去了。於是他騎著大象，搖著鈴鐺，到處宣告聚落里的人說：『沙門億耳想要進入大海，我做薩薄（Sabo，商隊首領），誰願意一起去？』因為這個人有福德，五百個商人都樂意跟隨他。裝載貨物的船下水時，每天斷一根繩子。到第七天，得到了伊勒風（Yile Feng，一種順風）（梁朝時稱為隨好風），斷了第七根繩子。船的速度比箭還快，直接到達了寶渚（Baozhu，珍寶之島）。他對商人們說：『裝滿珍寶，但不要讓船太重。』得到伊勒風的時候，船的速度比箭還快。返回閻浮提（Yanfuti，我們所居住的世界），前往薩薄王（Sabo Wang）的聚落。有兩條路，沙門億耳問商人們：『想走哪條路？』商人們都說：『走陸路好，晚上住在空曠的沼澤地。』他對商人們說：『我曾經聽說有盜賊來搶劫商人，如果先殺了薩薄，那麼商人們就什麼都做不成了。如果不殺薩薄，那麼他們就會用錢財、武力，或者他們自身的力量，或者藉助其他力量，一定能夠對付盜賊。我應當在別處住宿，離開的時候再叫我。』商人們說『好的』。億耳趕著驢子到別處住宿。那些商人們半夜出發，人人都互相知覺，竟然沒有叫億耳。後半夜，天降大風雨。億耳醒來呼喚，沒有人迴應。他立刻追趕，道路上多是沙土，風雨瀰漫，他只能仰仗驢子嗅著軌跡前進。億耳飢餓到了極點，向前走，看見一座城。他心想能得到食物，就站在城門前。 隨即便失聲喊道：『食物！食物！』當時無數百千餓鬼出來，都說：『什麼食物？誰給的？』億耳說：『沒有食物。我行走飢餓到了極點，心想能得到食物，因此說出這句話，我沒有食物啊。』那些餓鬼說：『這是餓鬼城，我百千萬歲，今天才聽到喊食物的聲音，我們不佈施。』
【English Translation】 English version: 'When people leave, they get one return.' These were the words of encouragement among the merchants. What kind of people rely on him for their lives? Sramana Yier (Sramana Yier, a Sramana's name) believed these words and wanted to leave. He went to his parents to say goodbye, saying he wanted to enter the sea. At that time, his parents told many terrible things, wanting to change his mind, in order to stop him. But Yier did not listen to his parents. His parents told the nobles, 'Help me keep Yier.' At that time, many high officials, elders, and laymen helped to keep him, but he never obeyed. His parents knew that his mind was made up, so they let him go. So he rode an elephant, rang a bell, and announced everywhere in the settlement, 'Sramana Yier wants to enter the sea, I am Sabo (Sabo, caravan leader), who wants to go with me?' Because this person had good fortune, five hundred merchants were happy to follow him. When the ship loaded with goods went into the water, one rope was broken every day. On the seventh day, they got the Yile Feng (Yile Feng, a favorable wind) (called Suihao Feng in the Liang Dynasty), and the seventh rope was broken. The speed of the ship was faster than an arrow, and it went directly to Baozhu (Baozhu, island of treasures). He said to the merchants, 'Fill the ship with treasures, but don't make the ship too heavy.' When they got the Yile Feng, the speed of the ship was faster than an arrow. Returning to Yanfuti (Yanfuti, the world we live in), heading to the settlement of Sabo Wang (Sabo Wang). There were two roads, Sramana Yier asked the merchants, 'Which road do you want to take?' The merchants all said, 'It's better to take the land route, and stay in the empty swamp at night.' He said to the merchants, 'I once heard that thieves come to rob merchants, if they kill Sabo first, then the merchants will not be able to accomplish anything. If they don't kill Sabo, then they will use money, force, or their own strength, or with the help of other forces, they will definitely be able to deal with the thieves. I should stay elsewhere, and call me when you leave.' The merchants said 'Okay'. Yier drove the donkey to stay elsewhere. Those merchants set off in the middle of the night, everyone was aware of each other, but they didn't call Yier. In the second half of the night, there was a great wind and rain. Yier woke up and called, but no one responded. He immediately chased after them, the road was full of sand and soil, the wind and rain were spreading, he could only rely on the donkey to smell the tracks and move forward. Yier was extremely hungry, walked forward, and saw a city. He thought he could get food, so he stood in front of the city gate. Then he lost his voice and shouted, 'Food! Food!' At that time, countless hundreds of thousands of hungry ghosts came out, all saying, 'What food? Who gave it?' Yier said, 'No food. I am extremely hungry from walking, I thought I could get food, so I said this sentence, I have no food.' Those hungry ghosts said, 'This is the city of hungry ghosts, I have heard the sound of shouting for food today for hundreds of millions of years, we do not give alms.'
慳吝多故墮餓鬼中。汝欲那去。億耳言。欲至薩薄王聚落。鬼言。從是道去。於是前行復見一城。隨念唱水其事如前。前行不久復見一樹。名波羅。夜于下宿。搖樹落葉細者自食粗者與驢。如是日暮。即有床出男女。顏貌端正著天寶冠共相娛樂。作是思惟。我不應爾看他。私事。時夜過晝來。即時床滅有狗來啖是男子肉盡骨在。億耳念言。是人先作何行今得此報。夜善晝惡。我待問之。至夜更有好床。男女娛樂。即往問之。男言。汝識阿濕摩伽阿槃地中薩薄王聚落某甲屠兒不。有長老迦旃延。常出入我家。我常供給飲食衣藥。彼常語我言。莫作惡行后得大苦。我時答言。先世已來以此為業。今若不作那得自活。旃延復言。汝作此惡為晝多夜多。我言晝多。即語我言。汝夜受五戒可獲微善。我即從受。今得此報。前行不久復見二樹。名波羅。住下止宿食葉如前。男女晝來相娛。暮則床女皆滅。百足蟲出啖是男子肉。盡骨在。億耳問言。汝作何行今獲此報。男言。阿濕摩伽阿槃地國中。薩薄王聚落。某甲男子淫犯他婦。有長老迦旃延出入我家。彼教我言。莫作惡行后得苦報。我答言。不能自抑當可如何。復語我言。汝於此事何時偏多。我言夜時多。迦栴延即語我言。受晝五戒可獲微善。我用其言故獲斯報。復見樹林池水清
凈。億耳于中洗浴飲驢。是池邊有堂眾寶莊嚴。億耳仰視。即作是念。我飢渴欲死當何所在。即便上堂。說佛經偈。
饑為第一病 行為第一苦 如是知法實 涅槃第一樂
見女人坐象牙床。床腳系二餓鬼。是女識億耳。因問訊言。沙門億耳道路不極不渴饑耶。億耳答言。貴女乞我食。女言相與。但莫與是二餓鬼耳。女即與水洗手與食。是女欲令億耳知此因緣故小出堂外。時二餓鬼伸手言。乞我一口。乞我半口。我即腹中饑如火燒。億耳好施各與一口。變成膿血多咽還吐出滿臭穢。女言。我語汝莫與。何以與之。億耳言。姊妹。我不知故與。時更有一女來語。貴女。與我食。女言。食汝常食。作是語已。即有三奇鑊火湯沸。是女脫衣入鑊中皮肉爛盡。唯有骨髓冷風來吹出鑊還活。著衣啖其爛肉。啖已而去。更有女來言。貴人。與我食。女言。食汝常食。作是語竟。女變成羖羊啖草。億耳語女。是何等事。女言。汝識阿濕摩伽阿槃地國中薩薄王聚落不。億耳言識。是一鬼系我頭邊床腳者。是我夫某甲居士。系我腳邊床腳者。是我兒。有長老迦旃延出入我舍。受我供養衣服湯藥。是二人瞋我言。我覓時辛苦。而汝持與他空自疲勞。以是慳貪不喜佈施墮餓鬼中。惡口業故與食變為膿血。億耳言。是女何以自
【現代漢語翻譯】 現代漢語譯本： 清澈的池水。億耳（Ekasrnga，人名）在池中洗浴，驢也在飲水。池邊有一座裝飾著各種珍寶的殿堂。億耳抬頭仰望，心中想到：『我飢渴難耐，快要死了，該怎麼辦呢？』於是便走上殿堂，誦說了佛經中的偈語： 『飢餓是第一大疾病，行為是第一大痛苦，如果能真正瞭解佛法的真諦，涅槃就是第一大快樂。』 他看見一個女人坐在象牙床上，床腳邊拴著兩個餓鬼。那女人認出了億耳，便問道：『沙門（Sramana，出家修道的人）億耳，你一路走來，難道不感到疲憊、口渴和飢餓嗎？』億耳回答說：『尊貴的女士，請施捨我一些食物吧。』女人說：『可以給你，但不要給這兩個餓鬼吃。』於是女人用水洗手后，給了億耳食物。這女人爲了讓億耳瞭解其中的因緣，故意稍微走出殿堂外。這時，兩個餓鬼伸出手說：『請給我一口，請給我半口。我腹中的飢餓就像火在燃燒一樣。』億耳心地善良，就各自給了他們一口食物。但食物卻變成了膿血，他們吞嚥下去又吐出來，滿地都是惡臭污穢。女人說：『我告訴過你不要給他們吃，你為什麼還要給他們呢？』億耳說：『姐姐，我不知道其中的緣故才給他們的。』 這時，又有一個女人走來說：『尊貴的女士，請給我一些食物吧。』女人說：『吃你該吃的食物去吧。』說完這句話，立刻出現了三口奇特的鑊（huò，古代一種大鍋），裡面沸騰著滾燙的湯。那女人脫下衣服，跳入鑊中，皮肉立刻腐爛殆盡，只剩下骨髓。這時，一陣冷風吹來，將她從鑊中吹出，她又復活了，穿上衣服，吃著自己腐爛的肉，吃完后就離開了。又有一個女人走來說：『尊貴的人，請給我一些食物吧。』女人說：『吃你該吃的食物去吧。』說完這句話，那女人就變成了一隻羖羊（gǔ yáng，黑色的母山羊），啃食著草。億耳問那女人：『這究竟是怎麼回事？』 女人說：『你認識阿濕摩伽阿槃地（Asmakavatī，地名）國中的薩薄（Sārthavāha，商隊首領）王聚落嗎？』億耳說認識。女人說：『那個被鬼繫在我頭邊床腳下的人，是我的丈夫某甲居士；被繫在我腳邊床腳下的人，是我的兒子。曾經有長老迦旃延（Kātyāyana，佛陀弟子名）出入我的家，我供養他衣服和湯藥。這兩人就嗔恨我說，我尋找食物時非常辛苦，而你卻拿去供養他人，白白浪費力氣。』因為他們慳吝貪婪，不喜佈施，所以墮入了餓鬼道中。又因為他們惡語傷人，所以給他們的食物就變成了膿血。』億耳問：『那女人為什麼會自己...』
【English Translation】 English version: A clear pond. Ekasrnga (name of a person) bathed in the pond, and donkeys were also drinking. Beside the pond was a hall decorated with various treasures. Ekasrnga looked up and thought: 'I am hungry and thirsty, about to die, what should I do?' Then he went up to the hall and recited the verses from the Buddhist scriptures: 'Hunger is the greatest disease, action is the greatest suffering, if one can truly understand the essence of the Dharma, Nirvana is the greatest happiness.' He saw a woman sitting on an ivory bed, with two hungry ghosts tied to the foot of the bed. The woman recognized Ekasrnga and asked: 'Sramana (ascetic) Ekasrnga, have you not felt tired, thirsty, and hungry on your journey?' Ekasrnga replied: 'Noble lady, please give me some food.' The woman said: 'I can give it to you, but do not give it to these two hungry ghosts.' So the woman washed her hands with water and gave Ekasrnga food. This woman deliberately went out of the hall a little to let Ekasrnga understand the cause and effect. At this time, two hungry ghosts stretched out their hands and said: 'Please give me a bite, please give me half a bite. The hunger in my stomach is like a fire burning.' Ekasrnga was kind-hearted and gave them each a bite of food. But the food turned into pus and blood, and they swallowed it and vomited it out, and the ground was full of foul-smelling filth. The woman said: 'I told you not to give it to them, why did you give it to them?' Ekasrnga said: 'Sister, I didn't know the reason, so I gave it to them.' At this time, another woman came and said: 'Noble lady, please give me some food.' The woman said: 'Eat what you should eat.' As soon as she said this, three strange cauldrons appeared, boiling with hot soup. The woman took off her clothes and jumped into the cauldron, and her skin and flesh rotted away immediately, leaving only bone marrow. At this time, a cold wind blew, blowing her out of the cauldron, and she was resurrected, put on her clothes, ate her rotten flesh, and left after eating. Another woman came and said: 'Noble person, please give me some food.' The woman said: 'Eat what you should eat.' As soon as she said this, the woman turned into a nanny goat, gnawing on grass. Ekasrnga asked the woman: 'What is going on?' The woman said: 'Do you know the Sarthavaha (leader of a caravan) king's settlement in the country of Asmakavati (name of a place)?' Ekasrnga said he knew it. The woman said: 'The one who is tied to the foot of the bed next to my head by a ghost is my husband, householder so-and-so; the one who is tied to the foot of the bed next to my feet is my son. Elder Katyayana (name of a disciple of the Buddha) used to come in and out of my house, and I offered him clothes and medicine. These two resented me and said that I worked very hard to find food, but you gave it to others, wasting your energy in vain.' Because they were stingy and greedy and did not like to give alms, they fell into the realm of hungry ghosts. Also, because they spoke harshly, the food given to them turned into pus and blood.' Ekasrnga asked: 'Why would that woman herself...'
啖其肉。女言。是我兒婦。與物令舉。或自啖或與人啖。我問覓。答言。我不啖亦不與他。若我自啖及與他者。當自啖我肉故自啖肉。第二女是我婢。我使舂磨。或自啖或與他。若問時言。我不自啖不與他。若自啖與他者我後世當作羊啖草。以是因緣今作羖羊啖草。億耳言。汝作何行。女言。我有少罪來生是中。當不久住生四天王天。汝能少為我往薩薄王聚落中。為語我女云。見汝父母兄婦及婢。唯汝母獨受福。餘者受罪。汝母因我語汝。莫作惡事後世多受苦報。汝若不信是汝母言。某處有藏大有錢財。取為我作福。供養眾僧及迦旃延。殘餘可以自活。問億耳言。汝欲去耶。答言欲去。女言。汝眠閉眼。須臾至薩薄王聚落。是諸賈客先到。諸人問不。見沙門億耳不。答言。海中失之。舉邑皆哭如喪父母。億耳聞之。若今見我必復擾動不須復歸。漸漸到女舍。共相問訊。以母言語女。女言。咄男子。汝癡狂人。我父母佈施作福死必生天。何以在餓鬼中。億耳即語女言。汝母言。某處有藏大有錢物。使汝取供養。女聞開藏大得錢財。得以生信。如其母敕。請迦旃延隨從說法。即于坐上得諸法清凈無垢法眼得無所畏。禮迦旃延言。大德。我歸依三寶作優婆塞。欲于善勝法中出家受具足。迦旃延言。父母聽汝出家不。答言未聽
【現代漢語翻譯】 現代漢語譯本 吃他們的肉。那女子說：『她是我兒媳，給她東西讓她拿走，有時自己吃，有時給別人吃。我問她要，她回答說：『我不吃，也不給別人。』如果我吃了或者給了別人，我來世應當吃自己的肉』，所以現在吃自己的肉。第二個女子是我的婢女，我讓她舂米磨面，她有時自己吃，有時給別人吃。如果問她時，她說：『我不自己吃，也不給別人。』如果她自己吃了或者給了別人，我後世應當做羊吃草。』因為這個因緣，現在做羖羊吃草。億耳（Ekaśṛṅga，人名）問：『你做了什麼行為？』女子說：『我因為一點小罪而來生到這裡，不會住很久，將要生到四天王天（Cāturmahārājika-deva）。你能否稍微為我到薩薄王（Sārthavāha，商隊首領）的聚落中，為我告訴我的女兒說，見到你的父母、嫂子和婢女，只有你母親獨自享受福報，其餘的人都在受罪。你母親因為我的話告訴你，不要做惡事，後世會受到很多苦報。』如果你不相信這是你母親說的話，某處有藏起來的大量錢財，拿出來為我做功德，供養眾僧和迦旃延（Kātyāyana，佛陀弟子），剩下的可以自己生活。』問億耳說：『你想要去嗎？』回答說想要去。女子說：『你閉上眼睛睡覺。』一會兒就到了薩薄王的聚落。那些商人們先到了。人們問：『有沒有見到沙門億耳？』回答說：『在海中失去了他。』全城的人都哭泣，好像失去了父母一樣。億耳聽到后想：『如果現在見到我，必定又會擾亂，不需要再回去了。』漸漸地到了女子的家，互相問候。把母親的話告訴了女兒。女兒說：『咄，男子，你真是個癡狂的人。我的父母佈施作福，死後必定生天，怎麼會在餓鬼道中呢？』億耳就告訴那女子說：『你母親說，某處有藏起來的大量錢財，讓你取出來供養。』女兒聽到后打開寶藏，得到了大量的錢財，因此產生了信心。按照她母親的囑咐，請迦旃延隨從說法。就在座位上得到了諸法清凈無垢的法眼，得到了無所畏懼。禮拜迦旃延說：『大德，我歸依三寶，做優婆塞（Upāsaka，在家男信徒），想要在善勝法中出家受具足戒。』迦旃延問：『父母允許你出家嗎？』回答說還沒有允許。
【English Translation】 English version They eat their flesh.' The woman said, 'She is my daughter-in-law. Give her things and let her take them; sometimes she eats them herself, and sometimes she gives them to others. When I ask her for them, she replies, 'I don't eat them, nor do I give them to others.' If I eat them myself or give them to others, I should eat my own flesh in the next life,' so now she eats her own flesh. The second woman is my maidservant. I make her grind rice and flour; sometimes she eats it herself, and sometimes she gives it to others. When asked, she says, 'I don't eat it myself, nor do I give it to others.' If she eats it herself or gives it to others, I should become a sheep eating grass in the next life.' Because of this cause and condition, she is now a ram eating grass. Ekaśṛṅga (億耳, name of a person) asked, 'What actions did you perform?' The woman said, 'I came to be born here because of a small sin. I will not stay long; I will be born in the Cāturmahārājika-deva (四天王天, Heaven of the Four Great Kings). Could you please go to the settlement of Sārthavāha (薩薄王, leader of a caravan) and tell my daughter that you have seen her parents, sister-in-law, and maidservant, and that only her mother is enjoying blessings, while the others are suffering. Your mother tells you through my words not to do evil deeds, as you will suffer much in the next life.' If you don't believe that these are your mother's words, there is a hidden treasure with a large amount of money in a certain place. Take it out and use it to make merit for me, offering it to the Sangha (眾僧, monastic community) and Kātyāyana (迦旃延, a disciple of the Buddha), and you can use the remainder to support yourself.' He asked Ekaśṛṅga, 'Do you want to go?' He replied that he wanted to go. The woman said, 'Close your eyes and sleep.' In a short while, they arrived at the settlement of Sārthavāha. The merchants had arrived earlier. People asked, 'Has anyone seen the Śrāmaṇa (沙門, ascetic) Ekaśṛṅga?' They replied, 'He was lost at sea.' The whole city wept as if they had lost their parents. When Ekaśṛṅga heard this, he thought, 'If they see me now, they will surely be disturbed again. There is no need to return.' Gradually, he arrived at the woman's house and greeted each other. He told the daughter her mother's words. The daughter said, 'Hey, man, you are a crazy person. My parents practiced giving and making merit, and they must have been born in heaven after death. How could they be in the realm of hungry ghosts?' Ekaśṛṅga then told the woman, 'Your mother said that there is a hidden treasure with a large amount of money in a certain place, and she wants you to take it out and make offerings.' When the daughter heard this, she opened the treasure and obtained a large amount of money, and thus she developed faith. According to her mother's instructions, she invited Kātyāyana to follow and preach the Dharma (法, teachings). Immediately, in that seat, she obtained the pure and undefiled Dharma eye, and she obtained fearlessness. She bowed to Kātyāyana and said, 'Great Virtue, I take refuge in the Three Jewels (三寶, Buddha, Dharma, and Sangha) and become an Upāsaka (優婆塞, lay male devotee). I wish to leave home and receive full ordination in the auspicious Dharma.' Kātyāyana asked, 'Have your parents allowed you to leave home?' She replied that they had not yet allowed her.
。迦旃延言。我法父母不聽不得出家受具足。即便歸家禮拜父母。先由愁苦故並失明。聞億耳從大海中安隱還歸。悲喜淚出眼便還明。過五六日。白父母言。聽我出家。父母言。我本至心求愿得汝。汝入海得死訊息愁憂故眼盲。汝今來還我大歡喜眼得開視。汝今便為更生。汝受我語則為供養我。我壽命能過幾時。若能畢我等壽。不出家者我死不恨。億耳答言諾(出十誦律四誦第四卷)。
優婆塞持戒鬼代取花二
昔有優婆塞。僑居舍衛國。婦形端正一國同聞。朋友欲觀終不肯示。人以白王。王思欲見不知何由。一臣啟言。夫婦並持五戒供養道士手自斟酌。王可詐作道士持缽詣門。必得見之。即隨臣言。權變形服竊到其家。婦見道士頭面作禮。王睹察已還語臣等。此婦實好入我心中。不知何從得之。眾臣白言。此雖僑士應覲于王。憍慢不來可以為罪。去舍衛城千有餘里。大池水中生五色蓮華。聞有三難。蝮蛇鬼神惡狩。罪應死者使往取華。輒沒于彼。王便呼問言。卿何等人再拜答曰大王民也。王言。何以不來。答曰。愚癡不及耳。自知有罪。王言。罰卿詣池取華七日當還。若違期至當重治卿。受教辭退。還具告婦。婦語夫言。君今有罪由我美色。君識佛明教三界無怙唯戒可恃。上道之日心念三尊口誦十善莫
【現代漢語翻譯】 迦旃延（Kātyāyana，人名）說：『按照我的法規，父母不同意，我不能出家受具足戒。』於是立即回家拜見父母。先前因為憂愁悲傷的緣故，雙目失明。聽說億耳（Ekashruta，人名）從大海中平安歸來，悲喜交加，流出眼淚，眼睛便恢復了光明。過了五六天，他告訴父母說：『請允許我出家。』父母說：『我原本真心祈求能得到你。你入海后杳無音訊，我因此愁憂而失明。你現在回來，我非常歡喜，眼睛也得以重見光明。你現在就如同我的再生。如果你聽從我的話，就是供養我。我的壽命還能有多久呢？如果你能陪伴我度過餘生，不出家，我死也無憾。』億耳回答說：『好的。』（出自《十誦律》四誦第四卷）
優婆塞（Upasaka，在家男居士）持戒，鬼神代為取花二事
過去有一位優婆塞，僑居在舍衛國（Śrāvastī）。他的妻子容貌端莊美麗，全國聞名。朋友們想看一眼，他始終不肯讓看。有人將此事稟告國王。國王也想見她，但不知道用什麼辦法。一位大臣啟奏說：『這對夫婦都持守五戒，供養道士，並且親手斟茶倒水。國王可以假扮成道士，拿著缽去他家。一定能見到她。』國王聽從了大臣的建議，暫時改變了裝束，偷偷地來到他家。婦人見到『道士』，恭敬地頂禮。國王仔細觀察后，回去告訴大臣們說：『這位婦人確實美貌，深得我心。不知道用什麼方法才能得到她。』眾大臣稟告說：『此人雖然是僑居者，但應該來朝見大王。他傲慢無禮，不來朝見，可以以此為罪名懲罰他。』距離舍衛城一千多里外，有一個大池塘，水中生長著五色蓮花。聽說有三個難關：蝮蛇、鬼神和兇惡的獵人。按律應當處死的人，派他去採花，往往會淹沒在那裡。國王便召見優婆塞，問道：『你是什麼人？』優婆塞再次拜見，回答說：『我是大王的百姓。』國王說：『為什麼不來朝見？』優婆塞回答說：『我愚癡無知，自知有罪。』國王說：『罰你去池塘採花，七天後回來。如果違背期限，將加重懲罰。』優婆塞接受了命令，告退回家，將事情的經過告訴了妻子。妻子對丈夫說：『你現在有罪，都是因為我的美色。你明白佛陀的教誨，知道三界之中沒有依靠，只有戒律可以依靠。上路的時候，心中憶念三寶，口中誦唸十善，不要……』
【English Translation】 Kātyāyana (name of a person) said, 'According to my Dharma, without the permission of my parents, I cannot become a monk and receive the full precepts.' Immediately, he returned home to pay respects to his parents. Previously, due to sorrow and suffering, he had lost his sight. Upon hearing that Ekashruta (name of a person) had safely returned from the great ocean, he was overcome with joy and sorrow, and tears flowed, restoring his sight. After five or six days, he said to his parents, 'Please allow me to become a monk.' His parents said, 'Originally, I sincerely prayed to have you. When you went to sea and there was no news of your death, I was worried and my eyes went blind. Now that you have returned, I am overjoyed, and my eyes have been restored. You are now like a rebirth for me. If you listen to my words, it will be an offering to me. How long can my life last? If you can stay with me for the rest of my life and not become a monk, I will have no regrets when I die.' Ekashruta replied, 'Okay.' (From the Vinaya-pitaka of the Ten Recitations, Fourth Recitation, Fourth Volume)
Two Stories of a Upasaka (Upasaka, a male lay Buddhist) Upholding Precepts and a Ghost Taking Flowers on His Behalf
In the past, there was an Upasaka residing in Śrāvastī (name of a city). His wife was so beautiful that her beauty was known throughout the country. Friends wanted to see her, but he always refused to show her. Someone reported this matter to the king. The king also wanted to see her, but he didn't know how. A minister suggested, 'This couple both uphold the five precepts, offer to ascetics, and personally pour tea and water. The king can disguise himself as an ascetic, take a bowl, and go to their house. He will surely see her.' The king followed the minister's advice, temporarily changed his attire, and secretly went to their house. The woman saw the 'ascetic' and respectfully bowed. After the king carefully observed her, he returned and told the ministers, 'This woman is indeed beautiful and deeply pleases me. I don't know how to obtain her.' The ministers reported, 'Although this person is a resident, he should come to pay respects to the king. He is arrogant and does not come, so he can be punished for this crime.' More than a thousand miles away from Śrāvastī, there is a large pond where five-colored lotuses grow. It is said that there are three difficulties: vipers, ghosts, and fierce hunters. Those who are sentenced to death are sent to pick flowers, and they often drown there. The king summoned the Upasaka and asked, 'Who are you?' The Upasaka bowed again and replied, 'I am a subject of the king.' The king said, 'Why didn't you come to pay respects?' The Upasaka replied, 'I am ignorant and foolish, and I know I am guilty.' The king said, 'I sentence you to go to the pond to pick flowers and return in seven days. If you violate the deadline, you will be severely punished.' The Upasaka accepted the order, bid farewell, and returned home, telling his wife what had happened. His wife said to her husband, 'You are now guilty because of my beauty. You understand the Buddha's teachings and know that there is no refuge in the three realms, only precepts can be relied upon. When you set out, remember the Three Jewels in your heart, recite the Ten Virtues in your mouth, and do not...'
忘須臾。若君不還吾當出家以戒自樂不經二男。給夫資糧。辭決進路行至半道。有啖人鬼問曰。何人答言。是佛弟子。鬼言。諸犯罪者遣付吾等。詐言取華。賢者實犯罪。為惡人所讒。答鬼言。人命難得唯在大神耳。鬼言。卿是佛弟子又復無罪。我不相害也。余有二難恐卿不免當如之何。鬼復言曰。相代取花以濟卿身。使我長夜得福無量。卿急住此間鬼於是去。須臾便還。五色好華以與賢者。賢者重不能舉。鬼便取華並扶賢者。屈申臂頃已到宮門。辭別而去。賢者詣門自通。王怪還速。具問本末。如實自陳。王大驚慚曰。鬼無人義害於眾生。今濟善人我乃無義。不別善惡不如鬼魅。即自責過稽首歸命。愿為弟子。奉受五戒廣行六度。國致太平。賢者夫婦並加精進。得不退轉(出譬喻經第五卷)。
優婆塞為王廚吏被逼殺害而指現師子三
佛泥洹后百年。國王奉事天神。大祠祀用牛羊豬犬雞等各百頭。皆使廚士殺之。時廚士言。我受佛戒不得殺生。廚監大恚白王治之。王言。違教者死。廚士對曰。我是佛弟子受持五戒。寧自殺身不違佛教而當殺生。若當從王教犯殺者。死入地獄罪竟乃出常當短命。持戒死者。即生天上天上福樂所愿自然。假令當死轉此人身當受天形。我以是故死不殺耳。王言。與汝七日期。
【現代漢語翻譯】 現代漢語譯本 片刻也不敢忘記。如果丈夫不回來，我就要出家，以持戒為樂，不再嫁給其他男人，併爲丈夫準備好路上的資糧。辭別后踏上旅途，走到半路，遇到一個吃人的惡鬼，鬼問道：『你是何人？』賢者回答說：『我是佛的弟子。』惡鬼說：『那些犯了罪的人都被送到我們這裡來了，你假裝是去採花，賢者實際上是犯了罪，被惡人所誣陷。』賢者回答惡鬼說：『人命難得，唯有大神才能決定。』惡鬼說：『你是佛的弟子，又沒有罪，我不會加害於你。只是你還有兩難，恐怕難以避免，該怎麼辦呢？』惡鬼又說：『我代替你採花，來幫助你脫身，使我長夜得到無量的福報。你先在這裡稍作停留。』惡鬼於是離去，一會兒就回來了，拿著五顏六色的好花交給賢者。賢者覺得花太重，拿不起來。惡鬼便拿起花，並扶著賢者，屈臂伸臂的瞬間就到了宮門。惡鬼辭別而去。賢者來到宮門前通報。國王奇怪他回來得這麼快，詳細詢問了事情的經過。賢者如實地陳述。國王大驚失色，慚愧地說：『惡鬼沒有人性，殘害眾生，如今卻幫助善人，我竟然如此沒有道義，不能分辨善惡，還不如鬼魅。』於是自我責備，稽首歸命，願意做佛的弟子，奉受五戒，廣行六度，使國家太平。賢者夫婦更加精進，得到了不退轉。（出自《譬喻經》第五卷）
優婆塞（Upasaka，男居士）為國王的廚師，被逼迫殺害，而指現師子三（Sīha，獅子）
佛陀涅槃（Nirvana，證入寂滅）后一百年，國王信奉天神，舉行大型祭祀，用牛、羊、豬、犬、雞等各一百頭作為祭品，都讓廚師宰殺。當時廚師說：『我受了佛戒，不能殺生。』廚監大怒，稟告國王要懲治他。國王說：『違抗命令的人處死。』廚師回答說：『我是佛的弟子，受持五戒，寧願犧牲自己的生命，也不違背佛教而殺生。如果聽從國王的命令去殺生，死後會墮入地獄，罪報結束后才能出來，而且常常會短命。持戒而死的人，就會生到天上，在天上享受福樂，心想事成。即使要死，轉舍這個人身，也會得到天人的形體。因此，我寧願死也不殺生。』國王說：『給你七天期限。』
【English Translation】 English version I dare not forget for even a moment. If my husband does not return, I will renounce the world and find joy in observing the precepts, and I will not marry another man. I have prepared provisions for my husband's journey.' After bidding farewell, she set out on her journey. Halfway there, she encountered a man-eating demon who asked, 'Who are you?' The virtuous woman replied, 'I am a disciple of the Buddha.' The demon said, 'Those who have committed crimes are sent to us. You pretended to be picking flowers, but in reality, you have committed a crime and have been slandered by evil people.' The virtuous woman replied to the demon, 'Human life is precious and difficult to obtain, and only the great deity can decide it.' The demon said, 'You are a disciple of the Buddha and are innocent, so I will not harm you. However, you still face two difficulties that you may not be able to avoid. What should be done?' The demon further said, 'I will pick flowers on your behalf to help you escape, so that I may gain immeasurable blessings throughout the long night. You should stay here for a while.' The demon then left and returned shortly after, bringing colorful and beautiful flowers to the virtuous woman. The virtuous woman felt that the flowers were too heavy to lift. The demon then picked up the flowers and supported the virtuous woman, and in the blink of an eye, they arrived at the palace gate. The demon bid farewell and left. The virtuous woman went to the palace gate to announce her arrival. The king was surprised at her quick return and asked in detail about what had happened. The virtuous woman truthfully recounted the events. The king was greatly astonished and ashamed, saying, 'Demons are inhumane and harm sentient beings, but now they help virtuous people. I am so devoid of righteousness that I cannot distinguish between good and evil, and I am not as good as a demon.' He then blamed himself, prostrated himself, and took refuge, willing to become a disciple of the Buddha, to observe the five precepts, and to practice the six perfections extensively, so that the country would be peaceful. The virtuous couple became even more diligent and attained non-retrogression. (From the fifth volume of the Avadāna Sūtra)
The Upasaka (male lay devotee) who was the king's cook was forced to kill, but pointed to the Sīha (lion) three times.
One hundred years after the Buddha's Nirvana (entering into stillness), the king worshipped the gods and held a large sacrifice, using one hundred heads each of cattle, sheep, pigs, dogs, chickens, etc., as offerings, all of which were to be slaughtered by the cooks. At that time, the cook said, 'I have received the Buddha's precepts and cannot kill living beings.' The kitchen supervisor was furious and reported to the king to punish him. The king said, 'Those who disobey the order will be executed.' The cook replied, 'I am a disciple of the Buddha and observe the five precepts. I would rather sacrifice my own life than violate the Buddha's teachings by killing living beings. If I follow the king's order to kill, I will fall into hell after death, and after the end of the karmic retribution, I will be released, but I will always have a short life. Those who die while observing the precepts will be born in heaven, enjoy happiness in heaven, and have their wishes fulfilled naturally. Even if I have to die, by transforming this human body, I will receive the form of a deva (god). Therefore, I would rather die than kill.' The king said, 'I will give you seven days.'
當以象蹈殺。汝若不死。汝語有實。七日以後王看是優婆塞身如佛身。驅五百像往蹈殺之。優婆塞如佛法則舉五指。化為五山。一山間有一師子出。像見師子惶怖伏地。如佛在時。王時信佛。便廢祠祀。即從此士受佛五戒。吏民內外皆亦受法。遂為國師(出譬喻經第六卷)。
優婆塞被魔試四
有一優婆塞。與眾估客遠出治生。遇天寒雪。夜行失伴住一石室。時有山神變為女像。來試之曰。白雪覆天地鳥獸皆隱藏。我獨無所恃。唯愿見愍傷。優婆塞兩手掩耳曰。無羞弊惡人說此不凈語。水漂火焚之不欲見聞汝。有婦心不欲。何況作邪淫。欲樂情淺薄大苦可畏深。山神聞之。兩手擎捧送至伴中(出大智論第十七卷)。
清信士嫁女與事鬼家五
優婆塞嫁女與世間人。臨遣女時。父母欲奪女戒。女言。云何奪戒。父母言。法嫁女與世俗人。如黃金擲牛屎中。複用戒為。女言。如人遠行大空澤中無有人民。應益裝糧食。世家事鬼恐鬼儻得我便。應益持戒令志堅固。黃金在牛屎中。洗自可用。豈便與牛屎同耶。父母感其言。以佛像與之。女致嚴器中。朝暮向器作禮。婿問。婦答。是佛能令頭不白顏色常好。婿同供養。后同生天不更三塗(出十卷譬喻經第五卷)。
清信士始精進未懈後生慚愧鬼
【現代漢語翻譯】 現代漢語譯本 當用大象踩踏殺害他。如果你沒有死，就說明你說的是實話。七天以後國王去看那個優婆塞（Upasaka，在家男居士），他的身體會像佛身一樣。於是驅趕五百頭大象去踩踏殺害他。優婆塞（Upasaka）依照佛陀的法則，舉起五指，化為五座山。每座山間都有一隻獅子出現。大象見到獅子，驚慌恐懼地趴在地上，如同佛陀在世時一樣。國王當時就相信了佛法，於是廢除了祭祀，並立刻拜這位居士為師，受了佛陀的五戒。官吏百姓，無論內外，也都接受了佛法。於是這位居士成爲了國師（出自《譬喻經》第六卷）。
優婆塞（Upasaka）被魔試探四
有一位優婆塞（Upasaka），與一群商人遠行經商。遇到天寒下雪，夜晚行走時與同伴失散，住在一個石室裡。當時有一位山神變化成女人的形象，來試探他說：『白雪覆蓋天地，鳥獸都隱藏起來了。我獨自一人無所依靠，只希望你能憐憫我。』優婆塞（Upasaka）兩手摀住耳朵說：『無恥卑劣的惡人，說這些不乾淨的話。即使用水漂洗、用火焚燒，我也不想見到你、聽到你。有婦之人都不能有邪念，更何況是作邪淫之事。慾望享樂淺薄短暫，大苦果報可怕而深重。』山神聽了這些話，用兩手捧著他，送到了同伴之中（出自《大智度論》第十七卷）。
清信士嫁女與事鬼家五
一位優婆塞（Upasaka）嫁女兒給世間俗人。臨近送女兒出嫁時，父母想要奪走女兒的戒律。女兒說：『為什麼要奪走我的戒律呢？』父母說：『現在要把你嫁給世俗之人，就像把黃金扔到牛糞中一樣，還要戒律做什麼呢？』女兒說：『就像人要遠行，走到空曠荒涼的沼澤地中，那裡沒有人煙，就應該更加準備糧食。嫁到信奉鬼神的家庭，恐怕鬼會趁機作祟，就應該更加持戒，使意志堅定。黃金即使在牛糞中，清洗乾淨后仍然可以使用，怎麼能和牛糞一樣呢？』父母被她的話所感動，把一尊佛像送給了她。女兒把佛像放在莊嚴的器皿中，早晚對著器皿作禮。女婿問她，女兒回答說，『是佛能使人頭髮不白，容顏常保美好。』女婿也一同供養佛像。後來他們一同往生到天上，不再墮入三惡道（出自《十卷譬喻經》第五卷）。
清信士始精進未懈後生慚愧鬼
【English Translation】 English version They should use elephants to trample and kill him. If you do not die, then your words are true. Seven days later, the king will see that this Upasaka (在家男居士, a lay male devotee) has a body like the Buddha's. So, they drove five hundred elephants to trample and kill him. The Upasaka (在家男居士) followed the Buddha's Dharma and raised five fingers, which transformed into five mountains. Between each mountain, a lion appeared. The elephants, seeing the lions, were terrified and prostrated on the ground, as if the Buddha were present. The king then believed in Buddhism, abolished the sacrifices, and immediately took the five precepts of the Buddha from this man. Officials and common people, both inside and outside the court, also accepted the Dharma. Thus, this Upasaka (在家男居士) became the national teacher (from the Sixth Volume of the Avadana Sutra).
Upasaka (在家男居士) Tested by Demons Four
There was an Upasaka (在家男居士) who went on a long journey with a group of merchants for business. They encountered cold weather and snow, and while traveling at night, he became separated from his companions and stayed in a stone chamber. At that time, a mountain spirit transformed into the form of a woman to test him, saying, 'White snow covers the heavens and the earth, and all the birds and beasts are hidden. I am alone and have nothing to rely on. I only hope that you will have pity on me.' The Upasaka (在家男居士) covered his ears with both hands and said, 'Shameless and vile person, speaking such impure words. Even if washed with water or burned with fire, I do not want to see or hear you. Even for a married woman, evil thoughts are not allowed, let alone committing adultery. The pleasures of desire are shallow and fleeting, but the great suffering of retribution is terrible and profound.' Upon hearing these words, the mountain spirit held him up with both hands and sent him back to his companions (from the Seventeenth Volume of the Mahaprajnaparamita Sastra).
A Pure Believer Marries His Daughter to a Family that Serves Ghosts Five
An Upasaka (在家男居士) married his daughter to a worldly person. When it was time to send his daughter away, the parents wanted to take away her precepts. The daughter said, 'Why take away my precepts?' The parents said, 'Now that we are marrying you to a worldly person, it is like throwing gold into cow dung. What use are precepts now?' The daughter said, 'It is like a person going on a long journey, reaching a vast and desolate swamp where there are no people. They should prepare more provisions. Marrying into a family that serves ghosts, I fear that the ghosts will take advantage of me, so I should hold the precepts more firmly to strengthen my resolve. Even if gold is in cow dung, it can still be washed and used. How can it be the same as cow dung?' The parents were moved by her words and gave her a Buddha image. The daughter placed the Buddha image in a solemn vessel and bowed to it morning and evening. The son-in-law asked her, and the daughter replied, 'It is the Buddha who can keep one's hair from turning white and one's complexion always beautiful.' The son-in-law also made offerings to the Buddha image. Later, they were both reborn in the heavens and no longer fell into the three evil realms (from the Fifth Volume of the Ten-Volume Avadana Sutra).
A Pure Believer Initially Diligent, Not Relaxing, Later Giving Rise to Shameful Ghosts
不能害六
昔有清信士。始受戒時精進少雙。後年衰老違遠賢眾。獨處山岨志更陵遲。荒于田園忘佛廢法。更成凡夫。其山中有梵志道士。渴欲求飲。田家事遑無與之者。梵志有怨遂爾恨去。梵志能起死人並使鬼神。即召殺鬼敕之曰。彼人辱我爾往殺之。山中有羅漢知之往至田家。田家見沙門欣然稽頁。為設一食。沙門曰。汝今日夕早燃燈勤三自歸誦守口攝意偈。慈念眾生可長安隱。沙門去後主人如教。通曉唸佛誦戒不廢。殺鬼至曉伺其微便欲以殺之。睹彼慈心無緣殺焉。鬼神之法人令己殺己使欲殺。但彼有不可殺之德。法當還殺便已。殺者鬼乃恚欲害梵志。羅漢以威神蔽之。令鬼不見。田家悟道。梵志得活。鬼遂不獲殺生之罪。田家一時受三自歸。唸佛不懈。全一門之命(出墮落優婆塞經又出十卷譬喻經第五卷)。
清信士臨亡夫妻相愛生為婦鼻中蟲七
有清信士。持戒精進不懈。有一沙門已棄重擔。生死永盡逮得神通。與共親友。時清信士卒得困疾。醫藥不治婦大悲苦。謂其夫言。共為夫婦卿獨受苦。以何方便分病令輕。設卿無常我何所依。兒子孤單復何恃怙。夫聞益懷愛戀。大命將至應時即死。魂神即還在婦鼻中。化作一蟲。婦大啼哭不能自止。時道人往與婦相見。故欲諫喻令捐愁憂。婦見
道人來益用悲慟。奈何和上夫婿已死。蟲從鼻涕忽然墮地。婦即慚愧欲以腳踏。道人告曰。止止莫殺。是卿夫婿化作此蟲。婦曰道人。我夫奉經持戒精進難及。何緣壽終轉形作此。道人答曰。過起愛戀今生為蟲。道人為蟲說經。卿精進奉經持戒福應生天見諸佛。但坐恩愛戀慕之想。墮此蟲中。即可慚愧。蟲聞意解。便自克責。俄而命終。即得生天(出居士物故為婦鼻中蟲經)。
薄拘羅持一戒得五不死報八
昔有一人。唯有一兒。名薄拘羅。年始七歲。其婦命終更取后室。憎前婦子甑中蒸䴵。兒問母索。母抱放甑中。以瓫合頭欲令兒死。兒于甑中食䴵不死。后復抱置熱鐵𨫼上。于𨫼食䴵不以為災。后詣河邊浣衣。擲深水中為魚所吞。經於七日。父請眾僧為設大會。買得一魚車載歸家。欲破魚腹。兒言。徐徐莫傷兒頭。此兒先受不殺一戒。今得五種不死(出譬喻經)。
持戒誦經續明供養鬼不能害九
昔有兄弟五人。父教持戒。大兒獨不肯持戒。赍五枚錢至相師許求。相師言。年可百歲當大富貴。又言定惡。復言不好。克后十三日。卿當死亡。其人大怖言。非是世間常師所能療治。唯有佛豫知未然。近在耆阇崛山中。可往問之。於是即往問佛。佛言。卿有宿命對怨家欲來取卿。卿若欲得免者。
【現代漢語翻譯】 現代漢語譯本： 道人來后更加悲傷。問：『和上（heshang，指僧侶）的丈夫已經死了，這可怎麼辦？』這時，一條蟲子忽然從婦人的鼻涕中掉到地上。婦人感到慚愧，想要用腳踩死它。道人勸告說：『住手，不要殺它！這是你的丈夫轉世變成的蟲子。』婦人說：『道人，我的丈夫奉行佛經，持守戒律，精進修行，無人能及。怎麼會壽終後轉世變成這種蟲子呢？』道人回答說：『這是因為他生前過於愛戀，今生才轉世為蟲。』道人為蟲子說法：『你精進奉行佛經，持守戒律，本應得到福報，往生天界，見到諸佛。但因為你心中充滿恩愛戀慕之想，才會墮落到蟲類之中。現在應該感到慚愧。』蟲子聽后明白了道理，便自我責備。不久之後，蟲子死去，隨即往生天界（出自《居士物故為婦鼻中蟲經》）。
薄拘羅（Bojula，人名）持守一條戒律，得到五種不死的果報
過去有一個人，只有一個兒子，名叫薄拘羅（Bojula）。薄拘羅（Bojula）七歲時，他的母親去世了，父親又娶了一個後妻。後妻憎恨前妻的兒子，在甑（zeng，古代蒸食物的炊具）中蒸食物時，薄拘羅（Bojula）向母親要食物吃，後母便將他抱起來放入甑中，用瓦盆蓋住甑口，想要讓他死在裡面。薄拘羅（Bojula）在甑中吃食物，卻沒有死。後來，後母又將他抱起來放在燒熱的鐵𨫼（dun，一種金屬墩子）上，薄拘羅（Bojula）在鐵𨫼上吃東西，也沒有受到傷害。之後，後母到河邊洗衣服，將薄拘羅（Bojula）扔到深水中，被魚吞食。過了七天，薄拘羅（Bojula）的父親請眾僧設齋供養，買了一條魚用車拉回家，想要剖開魚腹。薄拘羅（Bojula）在魚腹中說：『慢慢地，不要傷到我的頭。』這個孩子因為先前受持不殺生這一條戒律，所以今生得到五種不死之報（出自《譬喻經》）。
持守戒律、誦讀佛經、持續點燈供養，鬼神不能加害
過去有兄弟五人，他們的父親教他們持守戒律。只有大兒子不肯持戒，他帶著五枚錢到相士那裡求算命。相士說：『你可活到一百歲，將來會大富大貴。』又說：『你命中註定有惡報。』又說：『情況不好。』最後說：『十三天後，你就會死亡。』那人非常害怕，說：『世俗的相士無法醫治我的命運，只有佛才能預知未來。佛現在就在附近的耆阇崛山（Qishaqushan，山名）中，我可以去問他。』於是，他就去請教佛。佛說：『你有宿世的冤家想要來取你的性命。如果你想要避免災禍，』
【English Translation】 English version: A Daoist (Daoren, a religious person) came and was even more grieved. He asked, 'What can be done now that the Heshang's (heshang, a monk) husband has died?' At that moment, a worm suddenly fell from the woman's nasal mucus to the ground. The woman felt ashamed and wanted to stomp on it. The Daoist (Daoren) advised, 'Stop, do not kill it! This is your husband transformed into this worm.' The woman said, 'Daoist (Daoren), my husband upheld the scriptures, maintained the precepts, and was diligent in his practice, which was hard to match. How could he be reborn as this worm after his death?' The Daoist (Daoren) replied, 'It is because of excessive love and attachment that he is reborn as a worm in this life.' The Daoist (Daoren) spoke the Dharma for the worm: 'You diligently upheld the scriptures and maintained the precepts, and your merit should have led you to be reborn in the heavens and see all the Buddhas. However, because of your thoughts of love and attachment, you have fallen into the realm of worms. You should feel ashamed.' The worm understood the meaning and blamed itself. Soon after, the worm died and was immediately reborn in the heavens (from the Sutra of the Layman's Death and Transformation into a Worm in His Wife's Nose).
Bojula (Bojula, a personal name) Obtains Five Kinds of Immortality by Upholding One Precept
In the past, there was a man who had only one son, named Bojula (Bojula). When Bojula (Bojula) was seven years old, his mother died, and his father took another wife. The stepmother hated the son of the former wife. When steaming food in a zeng (zeng, an ancient cooking utensil for steaming food), Bojula (Bojula) asked his mother for food. The stepmother picked him up and put him in the zeng, covering the mouth of the zeng with a pottery basin, wanting him to die inside. Bojula (Bojula) ate the food in the zeng but did not die. Later, the stepmother picked him up again and placed him on a hot iron dun (dun, a metal stool). Bojula (Bojula) ate on the iron dun but was not harmed. Afterward, the stepmother went to the river to wash clothes and threw Bojula (Bojula) into the deep water, where he was swallowed by a fish. After seven days, Bojula's (Bojula) father invited monks to hold a great feast and bought a fish, which he brought home in a cart. He wanted to cut open the fish's belly. Bojula (Bojula) said from inside the fish's belly, 'Slowly, do not hurt my head.' This child had previously received and upheld the precept of not killing, so in this life, he obtained five kinds of immortality (from the Parable Sutra).
Ghosts Cannot Harm Those Who Uphold Precepts, Recite Sutras, and Continuously Make Offerings of Light
In the past, there were five brothers. Their father taught them to uphold the precepts. Only the eldest son refused to uphold the precepts. He took five coins to a fortune-teller to seek a prediction. The fortune-teller said, 'You can live to be a hundred years old and will be very rich and noble in the future.' He also said, 'You are destined for evil.' He also said, 'The situation is not good.' Finally, he said, 'In thirteen days, you will die.' The man was very frightened and said, 'The ordinary fortune-tellers of the world cannot cure my fate. Only the Buddha can foresee the future. The Buddha is nearby in Mount Qishaqushan (Qishaqushan, a mountain name), I can go and ask him.' So, he went to ask the Buddha. The Buddha said, 'You have karmic enemies from past lives who want to take your life. If you want to avoid disaster,'
當持五戒乃可得脫。卿歸益辦脂燭焚之過十三日。即受歸戒燃燈續明。終日竟夜諷誦經偈。言南無佛。歸命佛慎莫休息。過十三日便自得脫。其夜即有二鬼往共殺之。一鬼住百步外。使一鬼往殺。見燈火光明。但聞呼南無佛歸命佛聲。不敢前逆語一鬼言。此人不可復得。但呼南無佛歸命佛。我惡聞是聲令我頭痛。於是二鬼便相持走去不復近之。從是以後長得安隱(出諸經中要事)。
執持求還佛戒口中諸鬼出打其身十
昔迦羅奈國。有婆羅門子。名曰執持。受佛禁戒無所違犯。執持久後到他國中。見人殺盜淫便貪愛之。見人好惡便論道之。見飲酒者便欲追之。無一時定。便自念言。悔受戒誓當以還佛。即詣佛所言。前受五戒多所禁制不得從意。佛法尊重非我凡類所能恭事。罷可得不。佛默然不應。言已未絕。口中便有自然鬼神。持鐵椎拍執持頭。復有鬼神脫其衣裳鉤其舌者。有淫女鬼刀割其陰。有鬼洋銅澆其口。前後左右皆諸鬼神。競來分裂取其血肉。而啖食之。又有自然之火焚燒其身。求生不得求死不得。諸鬼急持不令得動。佛見問曰。汝今云何執持口噤不能復言。但手自搏。佛以威神救度長者。諸鬼神王見佛世尊。各立一面。於是得蘇。便起叩頭前白佛言。我身有五賊。掔我入三惡道。坐欲作罪違負
【現代漢語翻譯】 現代漢語譯本：如果能堅持五戒，就可以得到解脫。你回去多準備油脂燈燭，焚燒祭祀，超過十三天。然後接受歸戒，點燃燈火，持續照明。整天整夜地諷誦經文偈頌，口中唸誦『南無佛（皈依佛）』，一心歸命佛，不要停止休息。過了十三天，自然就能得到解脫。當晚就有兩個鬼前去殺他。一個鬼停在百步之外，讓另一個鬼去殺。那個鬼見到燈火光明，只聽到唸誦『南無佛（皈依佛），歸命佛』的聲音，不敢上前，對另一個鬼說：『這個人不能再加害了，他只是唸誦南無佛（皈依佛），歸命佛，我討厭聽到這個聲音，讓我頭痛。』於是兩個鬼就互相拉著跑開了，不敢再靠近。從此以後，這個人就長久地得到了安寧（出自諸經中的重要事蹟）。
執持想要捨棄佛戒，口中的鬼神出來毆打他的身體
過去在迦羅奈國（Kāranā），有一個婆羅門（Brahmin）的兒子，名叫執持（Dhṛti）。他受持佛陀的禁戒，沒有違犯。執持（Dhṛti）後來到了其他國家，見到有人殺生、偷盜、邪淫，就生起貪愛之心。見到別人說人好壞，就參與議論。見到飲酒的人，就想去追隨。沒有一時安定。於是自己想道：『我後悔受了戒，應當把戒還給佛陀。』就去到佛陀那裡說：『之前受了五戒，很多地方都受到限制，不能隨心所欲。佛法尊貴，不是我這種凡夫俗子所能恭敬奉事的。捨棄可以嗎？』佛陀默然不應。話音未落，口中便有自然產生的鬼神，拿著鐵椎敲打執持（Dhṛti）的頭。又有鬼神脫掉他的衣裳，用鉤子鉤他的舌頭。有**鬼用刀割他的陰部。有鬼用熔化的銅澆他的口。前後左右都是諸多的鬼神，爭相前來分裂他的血肉，並且吃掉。又有自然產生的火焰焚燒他的身體，求生不得，求死不得。諸鬼緊緊抓住他不讓他動彈。佛陀見到后問道：『你現在怎麼樣了？』執持（Dhṛti）口噤不能說話，只是用手捶打自己。佛陀用威神之力救度了這位長者。諸鬼神王見到佛陀世尊，各自站在一邊。於是執持（Dhṛti）才甦醒過來，便起身叩頭，向前稟告佛陀說：『我身有五賊，拉我進入三惡道，因為想要作惡，違背了
【English Translation】 English version: If one can uphold the Five Precepts, one can attain liberation. You should return and prepare more oil lamps and candles, and burn incense for more than thirteen days. Then, receive the Returning Precepts, light lamps continuously. Recite scriptures and verses day and night, uttering 『Namo Buddha (Homage to Buddha)』, taking refuge in the Buddha with all your heart, without ceasing. After thirteen days, you will naturally attain liberation. That night, two ghosts came to kill him. One ghost stayed a hundred paces away, sending the other ghost to kill him. The ghost saw the bright lamplight and only heard the sound of 『Namo Buddha (Homage to Buddha), taking refuge in the Buddha』, and dared not approach. He said to the other ghost, 『This person cannot be harmed again. He is only reciting Namo Buddha (Homage to Buddha), taking refuge in the Buddha. I hate hearing this sound, it gives me a headache.』 Thereupon, the two ghosts held each other and ran away, not daring to come near again. From then on, this person obtained lasting peace (from important events in various scriptures).
Dhṛti (執持) wants to renounce the Buddha's precepts, and the ghosts in his mouth come out to beat his body
In the past, in the country of Kāranā (迦羅奈國), there was a Brahmin (婆羅門) son named Dhṛti (執持). He received and upheld the Buddha's precepts without violating them. Later, Dhṛti (執持) went to other countries and saw people killing, stealing, and engaging in sexual misconduct, and he developed greed for these things. When he saw people discussing the good and bad of others, he joined in the discussion. When he saw people drinking alcohol, he wanted to follow them. He was never at peace. So he thought to himself, 『I regret taking the precepts, I should return them to the Buddha.』 He went to the Buddha and said, 『Previously, I received the Five Precepts, and in many ways, I am restricted and cannot do as I please. The Buddha's Dharma is noble, and it is not something that a common person like me can respectfully serve. Can I renounce them?』 The Buddha remained silent and did not respond. Before he finished speaking, natural ghosts and spirits came out of his mouth, hitting Dhṛti's (執持) head with iron mallets. Other ghosts stripped off his clothes and hooked his tongue. There were ** ghosts who cut off his genitals with knives. There were ghosts who poured molten copper into his mouth. All around him were numerous ghosts and spirits, vying to tear apart his flesh and blood and eat it. There was also a natural fire burning his body, unable to live, unable to die. The ghosts held him tightly, not allowing him to move. The Buddha saw this and asked, 『What is happening to you now?』 Dhṛti (執持) was unable to speak, only beating himself with his hands. The Buddha used his divine power to save this elder. The kings of the ghosts and spirits saw the World Honored One, the Buddha, and stood on each side. Thereupon, Dhṛti (執持) awoke, and he rose, prostrated, and reported to the Buddha, 『I have five thieves in my body, pulling me into the three evil realms, because I want to commit evil, violating
所受。愿佛愍我。從今改往修來奉受戒法。持月六齋歲三長齋。燒香散華懸雜幡蓋。供事三寶不敢復犯。佛言。汝今所言是為大善。汝若眼見自作自得罪非天授與(出大灌頂經第三卷)。
不信罪福夢鬼取之令其受戒后壽百年十一
昔人不信罪福。年已五十。夢見殺鬼欲來取之。眠覺惶怖求師占夢。師作卦兆云。有殺鬼必欲相害不過十日。若欲攘此。從今已去十日中間。受佛五戒燒香燃燈懸繒幡蓋。信向三寶可免此死。即依此法專心信向。殺鬼到門見作功德不能得害。鬼即走去。其人緣斯壽滿百歲。死得生天(出雜譬喻經)。
家有六人割口施僧同受富樂十二
昔有大富家。食口六人奴婢。金銀珍寶不可稱數。佛與阿難街里分衛。佛到其門。父母兒子妻婦孫息。踴躍歡喜請佛入坐。以氍毹布地食器皆以金銀。佛言。此人前生值飢餓世。家中窮乏。唯采諸菜用自繫命。作羹適熟。外有道人分衛出見沙門。父母便言。我分與之。兒子孫息各自以分與之。讓母令食。六人一時發意各一日不食。唯恨家貧無好供養緣此之福得生天上人中。常得安隱豐饒財物。以其發意同等之故。世世共作因緣。今重相值。父母兒子大小一時皆持五戒。命終生天受福無量。今若值佛皆得羅漢(出雜譬喻經第一卷)。
【現代漢語翻譯】 現代漢語譯本： 所受（指之前所受的罪業）。愿佛陀憐憫我。從今以後，改過自新，奉行並接受戒法，每月持守六齋日，每年持守三次長齋。焚香、散花、懸掛各種幡蓋，供養三寶，不敢再犯。佛陀說：『你現在所說的話非常好。你如果親眼看見自己作惡，自己就會承受惡果，罪過不是上天給予的。』（出自《大灌頂經》第三卷）
不相信罪業和福報，夢見鬼來索命，（通過）受戒而得以延壽百年。
過去有個人不相信罪業和福報，年齡已經五十歲。夢見殺鬼要來取他的性命，醒來后非常害怕，就請人占卜解夢。占卜的人根據卦象說：『有殺鬼必定要來加害你，最多不超過十天。如果想要避免這場災禍，從現在開始的十天里，受持佛的五戒，焚香燃燈，懸掛彩幡寶蓋，信仰三寶，就可以免除這場死亡。』這個人就按照這個方法，專心信仰。殺鬼來到他家門口，看見他正在做功德，無法加害，就逃走了。這個人因此得以活到一百歲，死後昇天。（出自《雜譬喻經》）
一家六口割破嘴唇佈施給僧人，一同享受富裕快樂。
過去有一戶非常富裕的人家，有六口人（包括）奴婢，金銀珍寶多得數不清。佛陀與阿難（Ananda，佛陀的十大弟子之一）在街上乞食。佛陀來到這戶人家門口，父母、兒子、妻子、兒媳、孫子，都非常高興地請佛陀進去就坐，用華麗的地毯鋪地，餐具都是用金銀製作的。佛陀說：『這個人前世遇到饑荒的年代，家中非常貧困，只能採摘野菜來維持生命。做好菜羹剛熟的時候，外面有位道人乞食，（他們）看見了沙門（Shramana，指佛教出家修行者）。父母就說：『我分給他吃。』兒子、孫子也都各自把自己的一份分給他吃，互相謙讓給母親吃。六個人同時發願，各自一天不吃飯。只遺憾家中貧窮，沒有好的東西可以供養。因為這個福報，得以生在天上和人間，常常得到安穩和豐饒的財物。因為他們發願的心意相同，所以世世代代共同結下因緣，今生再次相遇。』父母、兒子、大小（家人）一時都受持五戒。命終后昇天，享受無量的福報。如果現在遇到佛陀，都能證得阿羅漢（Arhat，佛教修行證果的聖人）。（出自《雜譬喻經》第一卷）
【English Translation】 English version: Suffered (referring to the sins previously committed). May the Buddha have mercy on me. From now on, I will correct my past mistakes and cultivate for the future, upholding and accepting the precepts, observing the six fast days of the month and the three long fasts of the year. I will burn incense, scatter flowers, and hang various banners and canopies, making offerings to the Three Jewels (Triratna, the Buddha, the Dharma, and the Sangha), and dare not commit offenses again. The Buddha said, 'What you have said now is very good. If you see yourself doing evil, you will bear the evil consequences yourself; the sin is not given by heaven.' (From the third volume of the Great Consecration Sutra)
Not believing in sin and merit, dreaming of ghosts coming to claim life, (extended) life by taking precepts for a hundred years.
In the past, there was a person who did not believe in sin and merit, and was already fifty years old. He dreamed of a killing ghost wanting to take his life. He woke up terrified and asked someone to interpret the dream. The diviner said according to the divination, 'There is a killing ghost who will definitely harm you, at most within ten days. If you want to avoid this disaster, in the ten days from now on, take the five precepts of the Buddha, burn incense and light lamps, hang colored banners and canopies, and have faith in the Three Jewels, you can avoid this death.' The person followed this method and devotedly believed. The killing ghost came to his door and saw him performing meritorious deeds, unable to harm him, and fled. The person was thus able to live to be a hundred years old, and after death, he ascended to heaven. (From the Miscellaneous Parables Sutra)
A family of six cut their lips to give alms to monks, and together enjoyed wealth and happiness.
In the past, there was a very wealthy family with six members (including) servants, and countless gold, silver, and treasures. The Buddha and Ananda (one of the Buddha's ten great disciples) were begging for food in the street. The Buddha came to the door of this family, and the parents, son, wife, daughter-in-law, and grandson were all very happy to invite the Buddha to sit down, using luxurious carpets to cover the ground, and the tableware was made of gold and silver. The Buddha said, 'This person in a previous life encountered a famine year, and the family was very poor, only able to pick wild vegetables to sustain life. When the vegetable soup was just cooked, there was a mendicant outside begging for food, (they) saw the Shramana (referring to Buddhist monks). The parents said, 'I will share it with him.' The son and grandson also each shared their portion with him, humbly offering it to the mother to eat. The six people simultaneously made a vow, each fasting for one day. They only regretted that the family was poor and had nothing good to offer. Because of this merit, they were able to be born in heaven and among humans, and often obtained peace and abundant wealth. Because their intentions were the same, they have formed karmic connections together for generations, and have met again in this life.' The parents, son, and all (family members) took the five precepts at the same time. After death, they ascended to heaven and enjoyed immeasurable blessings. If they were to meet the Buddha now, they would all attain Arhatship (a saint who has attained enlightenment in Buddhism). (From the first volume of the Miscellaneous Parables Sutra)
有人路行遇見三變身行精進十三
有人在道上行。見道邊有一死人。鬼神以杖鞭之。行人言。此人已死何故鞭之。鬼神言。是我先身。生在之日不孝父母事君不忠。不奉敬三寶。不隨師父之言。今令我隨罪而行。苦痛難言。瞋故鞭之。稍稍前行。復見一死人。天人來下。散花于死屍以手摩娑之。行人問言。觀君似是天人。何故摩娑是死人耶。答云。是我故身。生在之日孝從父母。忠信事君。奉事三尊。承受師父之教。令我神得生天。皆是故身之恩。是故以來報之耳。小復前行。又見一天人。衣服鮮好端正香潔。道邊摘酸棗啖之。行人問曰。睹君似是天人。何啖酸棗。天人答曰。我在世時孝從父母。忠信事君奉事三尊。種種作諸功德。唯不喜飲飴人客。今作天人恒食不充。是以食酸棗耳。行人一日見此三變。便還奉持五戒修行十善。孝從父母忠信事君。示語後世罪福追人(出諸經中要事)。
有人命終十日還生述所經見十四
有優婆塞本事外道厭苦禱祠。委舍入法奉戒精進。勤誦經好佈施責。意忍辱常有慈心。暴疾命過臨當死時囑父母言。我病若不諱七日莫殯。奄忽如死停屍八日。親屬皆言。急當殯斂。父母言。不膀臭欲留至十日。當此語時便見眼開。未能動搖。父母歡喜守至十日。便自起坐善
【現代漢語翻譯】 現代漢語譯本 有人在路途中行走，遇見三種變身的情景，從而精進修行。 有人在路上行走，看見路邊有一具死屍。鬼神用棍子鞭打他。行人問道：『這個人已經死了，為什麼還要鞭打他？』鬼神說：『這是我前世的身體。活著的時候不孝順父母，侍奉君主不忠誠，不敬奉三寶（佛、法、僧），不聽從師父的教誨。現在讓我跟隨罪業而行，痛苦難以言說，所以鞭打他。』 稍稍向前走，又看見一具死屍。天人降臨，向死屍散花，用手撫摸他。行人問道：『我看您像是天人，為什麼撫摸這具死屍呢？』天人回答說：『這是我前世的身體。活著的時候孝順父母，忠誠守信地侍奉君主，敬奉三寶，接受師父的教誨，使我的神識得以昇天。這都是前世身體的恩德，所以前來報答。』 稍微向前走，又看見一位天人，衣服鮮艷美好，端莊香潔，在路邊摘酸棗吃。行人問道：『我看您像是天人，為什麼吃酸棗呢？』天人回答說：『我在世的時候孝順父母，忠誠守信地侍奉君主，敬奉三寶，種種地做各種功德，唯獨不喜歡施捨糖食給客人。現在做了天人，常常吃不飽，所以才吃酸棗。』 行人一天之內見到這三種變身的情景，便回去奉行五戒，修行十善，孝順父母，忠誠守信地侍奉君主，以此來告誡後世，罪業和福報會追隨人。（出自各經中的要事） 有人臨終十日後還生，講述所經歷的見聞。 有位優婆塞（在家男居士，Upasaka）原本信奉外道，厭惡痛苦而祈禱祭祀。後來捨棄外道，進入佛法，奉持戒律，精進修行，勤奮誦經，喜好佈施，克制忍辱，常懷慈悲之心。突發疾病而死，臨死時囑咐父母說：『我病死後，七天之內不要入殮。』奄忽如死，停屍八天。親屬都說：『應該趕快入殮。』父母說：『沒有臭味，想留到十天。』當說這句話的時候，便看見他睜開了眼睛，但還不能動搖。父母歡喜地守護到十天，他便自己起身坐好。
【English Translation】 English version Someone traveling on the road encounters three transformations, thereby diligently cultivating. Someone was walking on the road and saw a dead person by the roadside. A ghost was whipping him with a stick. The traveler asked, 'This person is already dead, why are you whipping him?' The ghost said, 'This is my former body. When he was alive, he was not filial to his parents, disloyal in serving the ruler, did not respect the Three Jewels (Buddha, Dharma, Sangha), and did not follow the teachings of the teacher. Now I am made to follow my karma, and the pain is indescribable, so I whip him.' Walking a little further, he saw another dead person. A Deva (heavenly being) descended, scattering flowers on the corpse and stroking it with his hand. The traveler asked, 'Seeing you, you seem to be a Deva, why are you stroking this corpse?' The Deva replied, 'This is my former body. When he was alive, he was filial to his parents, loyal and trustworthy in serving the ruler, revered the Three Jewels, and accepted the teachings of the teacher, enabling my spirit to be reborn in heaven. This is all due to the kindness of my former body, so I have come to repay it.' Walking a little further, he saw another Deva, with bright and beautiful clothes, dignified and fragrant, picking sour dates by the roadside and eating them. The traveler asked, 'Seeing you, you seem to be a Deva, why are you eating sour dates?' The Deva replied, 'When I was alive, I was filial to my parents, loyal and trustworthy in serving the ruler, revered the Three Jewels, and performed various meritorious deeds, but I did not like to give sweets to guests. Now that I am a Deva, I am often not full, so I eat sour dates.' The traveler saw these three transformations in one day, and then returned to observe the Five Precepts, cultivate the Ten Virtues, be filial to his parents, and loyally serve the ruler, in order to warn future generations that karma and blessings will follow people. (Extracted from important matters in various sutras) Someone who died and was reborn ten days later recounts what he experienced. There was an Upasaka (layman) who originally believed in external paths,厭惡苦惱而祈禱祭祀. Later, he abandoned external paths, entered the Buddha's teachings, observed the precepts, cultivated diligently, diligently recited sutras, liked to give alms, restrained his anger, and always had a compassionate heart. He suddenly fell ill and died. When he was about to die, he instructed his parents, 'If I die from this illness, do not encoffin me within seven days.' He suddenly died, and his body was left for eight days. The relatives all said, 'We should quickly encoffin him.' The parents said, 'There is no foul smell, we want to leave him for ten days.' As they said this, they saw him open his eyes, but he could not move. The parents joyfully guarded him for ten days, and then he got up and sat up well.
能語言。問所從來盡何所見。答言。有吏兵來將到一大城。城中有獄。獄正黑四面鐵城。城門悉燒鐵正赤。獄中系人身坐火中。上下洞燒青煙上出。或有人以刀割其肉而啖食之。獄王問我言。汝何等人。犯坐何等乃來到此。此中治五逆不孝父母不忠信事君。答言。我少為惡人所惑。奉事外道愚癡。又飲酒殺生祀天地。又於市里採取財利。升斗尺寸欲以自饒。后與善師相值。牽我入佛道。見沙門道人。授我五戒奉行十善。自爾以來至於今日。不復犯惡。仰由明王哀我不及。我便叩頭。王即起叉手謂我言。止止。清信之人不應當爾。便與我坐。呼吏問之。此乃無上正真弟子。汝輩皆當從是人得度。以其人壽命自盡時。乃當死耳。魂神追行。若生天上天神迎之。若生人中人中迎之。何得將此人來。入是五逆之處。吏答王言。世間多有是種人。不畏王法。不畏四時。五行不拘。天地鬼神橫行天下。不可不問也。有師名沙門。既剃頭髮被服疏陋。以是自大。多將弟子東西南北。復大劇是應當治之。王言。止止法服之人人所貴敬他所畏難。諸釋梵日月中王。下及帝王臣民。尊奉是人得福無量。輕慢是者自求罪苦。急案名錄壽應盡未。吏言。未應死也。尚有餘算二十。以其先有所犯罪是以取之。使其黨輩小小自下耳。王言。佛子有戒
【現代漢語翻譯】 現代漢語譯本 能語言。問（使者）從哪裡來，都看到了什麼？回答說：『有官吏士兵前來，將要到達一座大城。城中有一座監獄，獄官面色黝黑，監獄四面都是鐵墻。城門都被燒得通紅。監獄中囚禁的人坐在火中，從上到下都被燒穿，冒著青煙向上升騰。有的人用刀割下他們的肉來吃。』獄王問我：『你是什麼人？犯了什麼罪才來到這裡？這裡懲治犯下五逆之罪、不孝順父母、不忠於君主的人。』我回答說：『我年輕時被惡人迷惑，信奉外道，愚昧無知，又飲酒殺生祭祀天地，又在市場里攫取財利，用升斗和尺寸作弊來使自己富裕。後來與善知識相遇，引導我進入佛道，見到沙門道人，傳授我五戒，奉行十善。自從那以後直到今天，不再犯惡。仰仗明王的哀憐，我才沒有受苦。』我便叩頭。獄王立刻起身，合掌對我說：『停止！清信之人不應該到這裡來。』便讓我坐下，呼喚獄吏詢問：『這是無上正真的弟子，你們都應當從這個人那裡得到解脫。這個人壽命盡了的時候，才會死去。魂神被追趕，如果生到天上，天神會迎接他；如果生到人間，人間會迎接他。怎麼能把這個人帶來，進入這五逆之處？』獄吏回答獄王說：『世間有很多這樣的人，不畏懼王法，不畏懼四季，五行不能約束他們，天地鬼神也任由他們橫行天下，不可不審問啊。還有一種人名叫沙門，他們剃了頭髮，穿著破舊的衣服，以此自大，帶著很多弟子到處遊走，更加惡劣，應當懲治。』獄王說：『停止！出家修習佛法的人，人們都應該尊重敬畏，諸如釋天、梵天、日月中的諸王，下至帝王臣民，尊奉這些人會得到無量的福報，輕慢他們的人會自求罪苦。』趕緊查閱名冊，看他的壽命是否應該終結。獄吏說：『不應該死，還有二十年的壽命。因為他先前犯過罪，所以才把他抓來，讓他的同黨稍微受到一些懲罰罷了。』獄王說：『佛子有戒律』
【English Translation】 English version He was able to speak. (The emissary) was asked where he came from and what he had seen. He replied, 'There were officers and soldiers coming, about to arrive at a large city. In the city was a prison, the prison warden was dark-faced, and the prison was surrounded by iron walls. The city gates were burned red-hot. The prisoners inside were sitting in the fire, being burned through from top to bottom, with green smoke rising upwards. Some people were cutting off their flesh with knives and eating it.' The King of the Underworld asked me, 'Who are you? What crime did you commit to come here? This is where those who commit the five rebellious acts, are unfilial to their parents, and disloyal to their rulers are punished.' I replied, 'When I was young, I was deluded by evil people, worshiped heretical paths, and was ignorant. I also drank wine, killed living beings, and sacrificed to Heaven and Earth. I also seized wealth and profit in the marketplace, cheating with measures to enrich myself. Later, I met a good teacher who led me into the Buddhist path, and I saw monks and Taoists who taught me the Five Precepts and to practice the Ten Virtues. Since then, until today, I have not committed evil again. Relying on the compassion of the Bright King, I have not suffered.' I then kowtowed. The King of the Underworld immediately rose, put his palms together, and said to me, 'Stop! A pure believer should not come here.' He then had me sit down and summoned the prison warden to ask, 'This is a disciple of unsurpassed and true enlightenment; you should all be liberated through this person. This person will only die when his lifespan is exhausted. His soul will be pursued, and if he is born in the heavens, the gods will welcome him; if he is born among humans, humans will welcome him. How could you bring this person here, into this place of the five rebellious acts?' The prison warden replied to the King of the Underworld, 'There are many such people in the world who do not fear the laws of the king, do not fear the seasons, and are not restrained by the Five Elements. The gods and spirits of Heaven and Earth allow them to run rampant throughout the world, and they must be interrogated. There are also people called 'Shramanas' (monks), who shave their heads and wear tattered clothes, and are arrogant because of this. They take many disciples and travel everywhere, which is even worse and should be punished.' The King of the Underworld said, 'Stop! People who practice the Dharma should be respected and feared. All the kings of Shakra (釋天), Brahma (梵天), the sun and moon, and even emperors and their subjects, who honor these people will receive immeasurable blessings, while those who disrespect them will bring suffering upon themselves.' Quickly check the register to see if his lifespan should be over. The prison warden said, 'He should not die; he still has twenty years of life left. Because he committed crimes in the past, he was brought here to punish his associates slightly.' The King of the Underworld said, 'A disciple of the Buddha has precepts.'
精進天神所貴。佛以大慈救護一切蜎飛蠕動。天神地祇諸鬼龍等皆敬貴之。豈拘王相四時五行耶。佛恩如四海不得限量。吏言大王。奉佛戒耶。王曰。坐我不奉佛故追罪作此獄王。若人已入正法。後悔還外道。雖壽千歲當逢九橫。若持戒比丘及諸弟子。當勤行六度六衰斷絕二十事(亦在經文)觀佛功德猶若巨海不可當也。吏言。誠如王言。不別真偽。速發遣之辭謝使去。從高墮下㸌然而蘇。與其父母共至祇桓。自惟自克。奉受五戒修行十善(出弟子死復生經)。
經律異相卷第三十七 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第三十八(優婆夷部)
梁沙門僧旻寶唱等集優波斯那割肉救病比丘一阿凡和利至心請佛庫中自然皆備二蘇曼女產十卵卵成十男並其往緣三孤母喪子遇佛慈誘厭愛得道四婦人喪失眷屬心發狂癡五提韋婆羅門女無子自焚遇辯才沙門聞法悟解六女人懷妊愿欲出家生子之後前心不遂七難陀燃燈聲聞神力共不能滅八善信女少悟無常秉志清白為天帝所試九
優波斯那割肉救病比丘一
毗紐干國。多信邪見。無佛法僧。有一女人。名優波斯那(僧祇律云。名畢㖦夫亦名㖦卑。彌沙塞律云。須卑。)時有事緣至舍衛國。波斯匿王所緣事畢。從諸篤信優婆
【現代漢語翻譯】 現代漢語譯本：精進天神所敬重的是什麼？佛陀以大慈悲心救護一切蜎飛蠕動（指微小的生物）。天神、地祇（土地神）、諸鬼龍等都敬重佛陀。難道還會拘泥於王相、四時五行這些世俗之說嗎？佛恩浩蕩如四海，無法估量。獄吏問大王：『您奉持佛戒嗎？』國王說：『正因為我不奉佛，所以才被追究罪責，來到這地獄。如果有人已經進入正法（佛教正道），卻又後悔而回到外道（佛教以外的宗教），即使活到千歲，也會遭遇九種橫死。如果持戒的比丘以及其他弟子，應當勤奮修行六度（佈施、持戒、忍辱、精進、禪定、般若），斷絕六衰（色、聲、香、味、觸、法）以及二十種惡事（也在經文中有記載）。』觀想佛陀的功德，就像巨大的海洋一樣不可估量。獄吏說：『確實如大王所說，我不辨別真偽。』隨即迅速放他離開，並致歉讓他離去。國王從高處墮下，霍然而甦醒。與他的父母一同前往祇桓（祇樹給孤獨園）。自我反省，自我約束，奉受五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），修行十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）。（出自《弟子死復生經》）。 《經律異相》卷第三十七 大正藏第53冊 No. 2121 《經律異相》 《經律異相》卷第三十八（優婆夷部） 梁朝沙門僧旻、寶唱等編輯。內容包括：優波斯那（Upasna）割肉救病比丘；阿凡和利（音譯名）至心祈請，佛庫中自然具備所需；蘇曼女（Suman）產下十個卵，卵孵化成十個男孩，並講述了他們的往昔因緣；孤苦的母親喪子，遇到佛陀慈悲誘導，厭離世俗之愛而得道；婦人喪失親人眷屬，心發狂癡；提韋婆羅門女（音譯名）無子，自焚，遇到辯才沙門，聽聞佛法而醒悟；女人懷孕，希望出家，生子之後，之前的願望未能實現；難陀（Nanda）燃燈，聲聞（Sravaka）的神力共同作用也無法熄滅；善信女子年少時就領悟無常，秉持清白志向，被天帝所試探。 優波斯那割肉救病比丘 毗紐干國（音譯名）大多信奉邪見，沒有佛法僧三寶。有一位女人，名叫優波斯那（Upasna）（《僧祇律》中說，名叫畢㖦夫（音譯名），也叫㖦卑（音譯名）。《彌沙塞律》中說，須卑（音譯名））。當時因為一些事情來到舍衛國（Sravasti）。波斯匿王（Prasenajit）處理完事情，跟隨眾多篤信的優婆
【English Translation】 English version: What does the diligent Deva (celestial being) revere? The Buddha, with great compassion, protects all creatures, from the smallest insects to the largest animals. Devas, earth deities (local gods), ghosts, dragons, and others all respect the Buddha. How could they be bound by worldly notions of royal appearances, the four seasons, or the five elements? The Buddha's grace is as vast as the four seas, immeasurable. The prison warden asked the king, 'Do you uphold the Buddhist precepts?' The king replied, 'It is precisely because I did not uphold the Buddha's teachings that I was held accountable and brought to this hell. If someone has already entered the Right Dharma (Buddhist path) but then regrets it and returns to external paths (religions other than Buddhism), even if they live for a thousand years, they will encounter nine types of untimely death. If monks and other disciples uphold the precepts, they should diligently practice the Six Paramitas (generosity, discipline, patience, diligence, meditation, wisdom), cut off the six declines (form, sound, smell, taste, touch, dharma), and the twenty evil deeds (also recorded in the scriptures).' Contemplating the Buddha's merits is like contemplating a vast ocean, immeasurable. The prison warden said, 'Indeed, as the king says, I do not distinguish between truth and falsehood.' He then quickly released him, apologized, and let him depart. The king fell from a high place and suddenly awoke. Together with his parents, he went to Jeta Grove (Jetavana). He reflected on himself, disciplined himself, received the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not consuming intoxicants), and practiced the Ten Virtues (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views). (From the Sutra on the Disciple's Death and Rebirth). 《Miscellaneous Resemblances Between Sutras and Vinaya》, Volume 37 Taisho Tripitaka, Volume 53, No. 2121, 《Miscellaneous Resemblances Between Sutras and Vinaya》 《Miscellaneous Resemblances Between Sutras and Vinaya》, Volume 38 (Section on Upasikas) Compiled by the Liang Dynasty monks Sengmin and Baochang, etc. Contents include: Upasna (name) cutting flesh to save a sick monk; Avan and Huali (transliterated name) sincerely praying, and the Buddha's treasury naturally providing what is needed; Suman (name) giving birth to ten eggs, which hatch into ten boys, and recounting their past karmic connections; a lonely mother losing her child, encountering the Buddha's compassionate guidance, renouncing worldly love, and attaining enlightenment; a woman losing her relatives and becoming mentally deranged; the Brahmin woman Tivei (transliterated name) being childless and immolating herself, encountering an eloquent Shramana (ascetic), hearing the Dharma, and awakening; a pregnant woman wishing to become a nun, but after giving birth, her previous wish is not fulfilled; Nanda (name) lighting a lamp, and the combined supernatural powers of the Sravakas (listeners) being unable to extinguish it; a virtuous woman realizing impermanence at a young age, upholding a pure aspiration, and being tested by the Deva King. Upasna Cutting Flesh to Save a Sick Monk The country of Vinyukan (transliterated name) mostly believes in heterodox views and lacks the Three Jewels of Buddha, Dharma, and Sangha. There was a woman named Upasna (name) (The Sanghika Vinaya says her name is Bi Tuo Fu (transliterated name), also called Tuo Bei (transliterated name). The Mahisasaka Vinaya says her name is Xubei (transliterated name)). At that time, due to some matters, she came to Sravasti (name). King Prasenajit (name) finished his affairs and followed many devout Upas
塞邊聞佛功德。欲得見佛。即往祇洹。值佛為諸大眾說五戒法。優波斯那求從佛受。即得五戒。佛復以法句經與令諷誦。是時中夜誦法句經。有毗沙門天王。從數千夜叉欲至南方毗婁勒叉所。聞誦經聲尋皆住聽。贊言。善哉姊妹善說法要。優波斯那即便問言。汝為是誰。但聞空聲不見有形。答言。我是鬼王毗沙門天。為聽法故住于空中。又問。汝天我人。云何故稱我為姊妹耶。答曰。佛是法王亦人天父。同一法味故言姊妹。時優波斯那心大歡喜。常使人入林採薪。后旦上樹。遙見舍利弗目連及五百比丘在此林中精勤禪誦。使人還白大家。優波斯那歡喜無量脫二金環以賞使者。使者復言。世尊有好言寄與大家。具說五施。復解瓔珞重以賜之。使者曰。時起洗手辦具飲食。我向輒持大家言。請二尊者及五百弟子。今日來食。即放使者及與珍寶。告諸家屬及諸鄰比。設於供具。尊者與諸比丘著衣持缽就座而坐。作禮訖手自行水下種種食。香味具足。謂舍利弗言。此舍有神與我親厚。我有施時語我。此阿羅漢。此聖此凡。此持戒此破戒。此智此愚。告舍利弗言。我有四子及夫。皆惡邪見。我若供養三寶給施貧窮。便生嫉恚。而我修善佈施終不退縮成須陀洹。舍利弗言。甚為希有。世尊是暮。當來毗干持林。今還所住。僧去已后
【現代漢語翻譯】 現代漢語譯本 塞邊聽聞了佛陀的功德，想要見佛，就前往祇洹精舍（Jetavana）。正趕上佛陀為大眾宣講五戒法。優波斯那（Upasika，女居士）請求跟隨佛陀受戒，隨即得到了五戒。佛陀又將《法句經》（Dhammapada）傳授給她，讓她誦讀。當時，半夜時分，她正在誦讀《法句經》，有毗沙門天王（Vaisravana，四大天王之一），帶領著數千夜叉（Yaksa，一種鬼神），想要前往南方毗婁勒叉（Virudhaka，增長天王）的住所。聽到誦經的聲音，都停下來聽。讚歎說：『善哉！姊妹善於宣說佛法要義。』優波斯那便問：『你是誰？只聽到聲音，卻看不到形體。』回答說：『我是鬼王毗沙門天，爲了聽法，停留在空中。』又問：『你是天，我是人，為什麼稱我為姊妹呢？』回答說：『佛陀是法王，也是人天之父，我們同享一種法味，所以說是姊妹。』當時，優波斯那心中非常歡喜。她經常派人進入樹林採柴。第二天早上，她登上樹，遠遠地看到舍利弗（Sariputta，智慧第一的佛陀十大弟子之一）、目連（Moggallana，神通第一的佛陀十大弟子之一）以及五百比丘（Bhikkhu，出家男眾）在這片樹林中精勤禪修誦經。她派人回去告訴家主。優波斯那歡喜無量，脫下兩個金環賞賜給使者。使者又說：『世尊有美好的話語要寄給家主，』詳細地說了五施（Panca Dana）。她又解下瓔珞，再次賞賜給使者。使者說：『請您現在就起身洗手，準備好飲食，我將帶著家主的話，邀請兩位尊者和五百弟子，今天前來應供。』隨即放走了使者，並給了他珍寶。她告訴所有的家屬以及鄰居，準備供養的器具。尊者和眾比丘穿好衣服，拿著缽，就座而坐。作禮完畢后，優波斯那親手行水，端上下種種飲食，香味俱全。她對舍利弗說：『這所房子里有神，與我親近。我佈施的時候，他會告訴我，這是阿羅漢（Arahat，斷盡煩惱的聖者），這是聖人，這是凡夫，這是持戒者，這是破戒者，這是有智慧的人，這是愚笨的人。』她告訴舍利弗說：『我有四個兒子和丈夫，都持有邪見。我如果供養三寶，佈施給貧窮的人，他們便會生起嫉妒和怨恨。但我修習善法，佈施，始終不退縮，最終成就了須陀洹（Sotapanna，入流果，小乘四果的第一果）。』舍利弗說：『真是太稀有了。』世尊今天傍晚，將會來到毗干持林（Bhikkandika Vana）。現在我回到住處。僧眾離開之後 English version Se Bian heard of the Buddha's merits and virtues and desired to see the Buddha, so he went to Jetavana Monastery. He happened to arrive when the Buddha was expounding the Five Precepts (Panca-sila) to the assembly. Upasika (female lay follower) requested to receive the precepts from the Buddha and immediately received the Five Precepts. The Buddha then gave her the Dhammapada (collection of sayings of the Buddha) to recite. At that time, in the middle of the night, as she was reciting the Dhammapada, Vaisravana (one of the Four Heavenly Kings), leading thousands of Yaksas (a type of spirit), intended to go to the residence of Virudhaka (Growth King) in the south. Upon hearing the sound of the recitation, they all stopped to listen. They praised, 'Excellent! Sister, you are skilled in expounding the essential teachings of the Dharma.' Upasika then asked, 'Who are you? I only hear a voice but see no form.' The reply came, 'I am the ghost king Vaisravana, staying in the air to listen to the Dharma.' She further asked, 'You are a deva (god), and I am a human. Why do you call me sister?' The reply was, 'The Buddha is the King of Dharma and the father of both humans and devas. We share the same taste of Dharma, so we say sister.' At that time, Upasika's heart was filled with great joy. She often sent people into the forest to gather firewood. The next morning, she climbed a tree and saw from afar Sariputta (one of the Buddha's ten great disciples, known for his wisdom), Moggallana (one of the Buddha's ten great disciples, known for his supernatural powers), and five hundred Bhikkhus (ordained male monks) diligently practicing meditation and reciting scriptures in the forest. She sent someone back to inform the head of the household. Upasika was immensely pleased and took off two golden bracelets to reward the messenger. The messenger then said, 'The World Honored One (Buddha) has good words to send to the head of the household,' and explained in detail the Five Offerings (Panca Dana). She also removed a necklace and gave it to the messenger as a further reward. The messenger said, 'Please rise now, wash your hands, and prepare food. I will take the head of the household's words and invite the two venerable ones and the five hundred disciples to come for a meal today.' She then released the messenger and gave him treasures. She told all her family members and neighbors to prepare the offerings. The venerable ones and the Bhikkhus put on their robes, carried their bowls, and sat down. After paying respects, Upasika personally offered water and served various foods with complete flavors and aromas. She said to Sariputta, 'There is a spirit in this house who is close to me. When I make offerings, he tells me, 'This is an Arahat (a liberated being), this is a sage, this is a common person, this is one who observes the precepts, this is one who breaks the precepts, this is a wise person, this is a foolish person.'' She told Sariputta, 'I have four sons and a husband, all of whom hold wrong views. If I make offerings to the Triple Gem (Buddha, Dharma, Sangha) and give alms to the poor, they become jealous and resentful. But I cultivate good deeds and give alms, never retreating, and have finally attained Sotapanna (stream-enterer, the first stage of enlightenment).' Sariputta said, 'This is truly rare.' The World Honored One will come to Bhikkandika Vana (forest) this evening. Now I will return to my dwelling. After the Sangha (community of monks) has left,
【English Translation】 English translation line 1 English translation line 2
。即辦所用往至佛所。觀諸眾僧所止宿處。見一病僧臥草窟中。問其所患何所須欲。答曰。四大不調極大困苦。醫令服新肉汁(僧祇律云比丘是常供養服下藥須肉)斯那言。莫復他求。我明當送。明十五日國法不殺。遍求不得。便使卻人。靜室自浴割股里肉。以㲲纏裹合諸草藥。煮以為羹送病比丘。比丘食已病即除愈。其夫尋還見婦色變。即便問言。汝何憔悴。對曰。我病。即喚請醫不能識。逼問家人婢具言之。夫到街巷大叫呼言。沙門釋子食啖人肉如駿足王。佛因制。諸比丘。諸不凈肉甚不應食。優婆夷言。緣我斷肉。即語夫言。若能為我請佛及僧來此設供甚善。若其不能我當捨命。夫為妻故入林請佛。明日舍食。佛與眾僧就坐而坐。問斯那何在。答曰病。佛言喚來。夫言。汝師喚汝。答曰。病苦不任起。佛告阿難。汝往告令起。阿難即往稱佛呼之。並床輿之來到佛所。遇佛光明苦病即除平復如故(僧祇律云比丘入慈心三昧瘡即平復)即起禮佛。佛為說法得阿那含道。夫及眷屬舍離邪見法。受五戒為佛弟子(出優波斯那經又出賢愚經)。
阿凡和利至心請佛庫中自然備二
維耶離城。有一女子。名阿凡和利。聞佛來游歡喜無量。與五百女俱詣佛所。聞佛說法心生開悟。請佛飲食。時城中復有五百長者子
【現代漢語翻譯】 於是斯那立刻前往佛陀所在之處，觀察眾僧居住的地方，看見一位生病的僧人躺在草堆里。斯那詢問他患了什麼病，需要什麼幫助。生病的比丘回答說：『四大（地、水、火、風，構成身體的四大元素）不調，非常痛苦。醫生讓我服用新鮮的肉汁（《僧祇律》中說比丘通常可以接受供養，服用下藥時需要肉）。』斯那說：『不必再找了，我明天送來。』第二天是十五日，按照國法不能殺生，斯那四處尋找不得，便讓人退下。她獨自在靜室沐浴，割下自己大腿里的肉，用粗毛布包裹，混合各種草藥，煮成肉羹送給生病的比丘。比丘吃下後，病立刻痊癒了。她的丈夫回來后，發現妻子的臉色不好，便問她說：『你為何如此憔悴？』斯那回答說：『我生病了。』丈夫立刻請醫生來，醫生也無法診斷。丈夫逼問家人，婢女將事情的經過全部說了出來。丈夫跑到街上大聲呼喊道：『沙門釋子（指佛教僧侶）吃人肉，就像駿足王（一種傳說中的動物）一樣！』佛陀因此制定戒律：各位比丘，各種不凈的肉都不應該吃。優婆夷（女居士）說：『因為我的緣故，佛陀才禁止吃肉。』於是她對丈夫說：『如果能為我請佛陀和僧眾來這裡接受供養，那就太好了。如果不能，我就捨棄生命。』丈夫爲了妻子，進入樹林去邀請佛陀。第二天，準備好齋飯，佛陀和眾僧就座。佛陀問：『斯那在哪裡？』回答說：『她生病了。』佛陀說：『叫她來。』丈夫說：『你的師父叫你。』斯那回答說：『病痛難忍，無法起身。』佛陀告訴阿難：『你去告訴她，讓她起來。』阿難立刻前往，稱佛陀的名義呼喚她，並用床將她抬到佛陀面前。遇到佛陀的光明，她的痛苦和疾病立刻消除，恢復如初（《僧祇律》中說比丘進入慈心三昧，瘡傷就會平復）。她立刻起身禮拜佛陀。佛陀為她說法，她證得阿那含（不還果）。她的丈夫和眷屬捨棄邪見，接受五戒，成為佛陀的弟子（出自《優波斯那經》，又出自《賢愚經》）。 阿凡和利至誠邀請佛陀，佛陀的倉庫中自然具備了兩種東西。 在維耶離城（古印度城市名）有一位女子，名叫阿凡和利（人名）。她聽說佛陀來遊歷，非常歡喜，與五百名女子一同前往佛陀所在之處。聽聞佛陀說法后，內心開悟。她邀請佛陀飲食。當時城中還有五百位長者子（富家子弟）。
【English Translation】 Then, Sīlā immediately went to where the Buddha was, observed the places where the monks were staying, and saw a sick monk lying in a grass hut. Sīlā asked him what was ailing him and what he needed. The sick Bhikkhu (monk) replied, 'The four elements (earth, water, fire, and wind, the four elements that make up the body) are out of balance, and I am in great pain. The doctor told me to take fresh meat juice (the Saṃghika-vinaya (monastic rules) says that Bhikkhus can usually accept offerings, and meat is needed when taking medicine).' Sīlā said, 'There is no need to look any further, I will send it tomorrow.' The next day was the fifteenth, and according to the law of the country, no killing was allowed. Sīlā searched everywhere but could not find any, so she asked the people to leave. She bathed alone in a quiet room, cut the flesh from her thigh, wrapped it in coarse wool, mixed it with various herbs, and cooked it into a meat broth to send to the sick Bhikkhu. After the Bhikkhu ate it, the illness was immediately cured. When her husband returned, he noticed that his wife's complexion was not good, so he asked her, 'Why are you so haggard?' Sīlā replied, 'I am sick.' The husband immediately called a doctor, but the doctor could not diagnose the illness. The husband pressed the family members, and the maidservant told him everything that had happened. The husband ran into the street and shouted loudly, 'The Śrāmaṇa Śākyaputra (referring to Buddhist monks) eats human flesh, just like the swift-footed king (a legendary animal)!' The Buddha therefore established the precepts: All Bhikkhus, all impure meat should not be eaten. The Upāsikā (female lay devotee) said, 'Because of me, the Buddha has forbidden the eating of meat.' So she said to her husband, 'If you can invite the Buddha and the Saṃgha (monastic community) to come here to receive offerings for me, that would be great. If you cannot, I will give up my life.' For the sake of his wife, the husband went into the forest to invite the Buddha. The next day, the food was prepared, and the Buddha and the Saṃgha took their seats. The Buddha asked, 'Where is Sīlā?' The answer was, 'She is sick.' The Buddha said, 'Call her here.' The husband said, 'Your teacher is calling you.' Sīlā replied, 'The pain is unbearable, and I cannot get up.' The Buddha told Ānanda (Buddha's attendant): 'Go and tell her to get up.' Ānanda immediately went, calling her in the name of the Buddha, and carried her on a bed to the Buddha. Encountering the Buddha's light, her pain and illness immediately disappeared, and she was restored to her original state (the Saṃghika-vinaya says that when a Bhikkhu enters the Samādhi (meditative state) of loving-kindness, the wounds will heal). She immediately got up and prostrated herself before the Buddha. The Buddha preached the Dharma (teachings) to her, and she attained Anāgāmi (Non-Returner). Her husband and family abandoned their wrong views, accepted the five precepts, and became disciples of the Buddha (from the Upasīna Sūtra, also from the Wise and Foolish Sutra). Āvaraṇahārī sincerely invited the Buddha, and the Buddha's treasury naturally possessed two things. In the city of Vaiśālī (an ancient Indian city), there was a woman named Āvaraṇahārī (a personal name). She heard that the Buddha was visiting and was very happy. She went to where the Buddha was with five hundred women. After hearing the Buddha preach the Dharma, her mind was enlightened. She invited the Buddha to eat. At that time, there were also five hundred sons of elders (wealthy young men) in the city.
。亦請世尊。世尊言。已受阿凡和利明日請。時諸長者子。語和利言。佛之至尊來化我國。我應先飯。汝且停供。女言。勿以豪強加於女弱。若能見惠四愿當相讓也。一者令我心保善不移。二者令我命保在不亡。三者令我財物無減。四者令佛長住此國。長者曰善。汝今乃能悟于無常。諸所希愿非我能辦。聽先飯佛。中有年少恥在其後。固執不已。便敕市司罷不貨易。和利遣人求索諸物。都無所得。庫中眾膳自然滿足。唯乏薪炭。油灌白疊以充代之。又內城門令不得出。啟請于佛。即遣鸚鵡往白食辦。長者射之。以佛神德箭化為花。得至佛所。飛鳴白佛眾祐及僧。足蹈城門天地震動。五百長者。阿凡和利及諸女人。見聞此事逮得法眼受持五戒(出中本起經下卷)。
蘇曼女產十卵卵成十男並其往緣三
舍衛國須達長者。末生小女。字曰蘇曼。面首最妙。其父憐愛。將至佛所。其女見佛情倍欣踴。愿得好香涂佛住室。斯女手中有賓婆落。佛從女索。便以與佛。于上書香還以與之。女共其父還城推買。如佛所須持詣祇洹。躬自搗磨。日日如是。於時特叉尸利國王。遣其一兒使到舍衛廣行觀看。復至精舍見蘇曼女。便取為婦。后遂懷妊生十卵。卵后開敷有十男兒。形貌姝好勇健非凡。然喜畋獵。母教莫爾。諸子白
【現代漢語翻譯】 現代漢語譯本： 他們也懇請世尊。世尊說：『我已經接受了阿凡和利明天供齋的邀請。』當時，一些富家子弟對和利說：『至尊佛陀來到我國教化，我們應該先供養佛陀，你暫且停止供養。』和利說：『不要用你們的權勢欺負我一個弱女子。如果你們能答應我四個願望，我就讓給你們。』一是讓我內心保持善良不變；二是讓我生命得以保全不亡；三是讓我的財物沒有減少；四是讓佛陀長久住在這個國家。』富家子弟們說：『好。你現在竟然能夠領悟到無常的道理。你所希望的這些，不是我們能夠辦到的。聽任你先供養佛陀吧。』其中有個年輕人，覺得落在人後很羞恥，堅持不肯罷休，於是命令市場停止交易。和利派人去尋找各種物品，什麼也找不到，但倉庫中的各種食物自然充足，只是缺少柴火，就用油澆濕白疊布來代替。又命令內城門不得讓人出去，然後稟告佛陀，佛陀就派鸚鵡去告訴她齋飯已經準備好了。富家子弟射鸚鵡，因為佛陀的神力，箭變成了花，鸚鵡到達佛陀那裡，飛鳴著稟告佛陀，大眾和僧侶都已準備好。當鸚鵡的腳踏上城門時，天地震動。五百個富家子弟、阿凡和利以及各位婦女，見聞此事，獲得了法眼，受持了五戒。（出自《中本起經》下卷） 蘇曼女產十卵及卵成十男的因緣 舍衛國須達長者，晚年得了一個小女兒，名叫蘇曼，容貌非常美麗。她的父親很憐愛她，帶她去見佛陀。蘇曼女見到佛陀，心中更加歡喜，希望用好香塗抹佛陀居住的房間。這女子手中拿著賓婆果，佛陀向她索取，她就給了佛陀。佛陀在賓婆果上塗上香，又還給了她。蘇曼女和她的父親回到城裡購買佛陀所需的物品，帶到祇洹精舍，親自搗磨香料，每天都這樣做。當時，特叉尸利國王派他的一個兒子出使舍衛國，廣泛地進行考察，（王子）來到精舍見到了蘇曼女，就娶她為妻。後來蘇曼女懷孕，生了十個卵。卵後來孵化，生出十個男孩子，形貌俊美，勇猛強健，但喜歡打獵。母親教導他們不要這樣做。孩子們問母親：
【English Translation】 English version: They also requested the World Honored One. The World Honored One said, 'I have already accepted Avana and Huali's invitation for a meal tomorrow.' At that time, some sons of wealthy families said to Huali, 'The most honored Buddha has come to our country to teach, we should offer food to the Buddha first, you should stop offering for now.' Huali said, 'Do not use your power to bully a weak woman like me. If you can grant me four wishes, I will yield to you.' The first is to keep my heart good and unchanged; the second is to keep my life safe and not die; the third is to keep my wealth undiminished; the fourth is to let the Buddha live in this country for a long time.' The wealthy men said, 'Good. You are now able to understand the principle of impermanence. What you wish for is not something we can do. Let you offer food to the Buddha first.' Among them, a young man felt ashamed to be behind others and insisted on not giving up, so he ordered the market to stop trading. Huali sent people to look for various items, but found nothing, but the various foods in the warehouse were naturally sufficient, only lacking firewood, so she used oil-soaked white cloth to replace it. She also ordered the inner city gate not to allow people to go out, and then reported to the Buddha, and the Buddha sent a parrot to tell her that the meal was ready. The wealthy men shot the parrot, but because of the Buddha's divine power, the arrow turned into a flower, and the parrot arrived at the Buddha's place, chirping and reporting to the Buddha that the crowd and monks were ready. When the parrot's foot stepped on the city gate, the sky and the earth shook. Five hundred wealthy men, Avana and Huali, and the women, saw and heard this, obtained the Dharma eye, and received and held the five precepts. (From the Lower Volume of the Zhongbenqi Sutra) The Story of Sumanā Giving Birth to Ten Eggs and the Eggs Hatching into Ten Sons In Shravasti (ancient Indian city), the elder Sudatta (giver of alms), in his later years, had a little daughter named Sumanā (beautiful mind), whose appearance was very beautiful. Her father loved her very much and took her to see the Buddha. When Sumanā saw the Buddha, her heart was even more joyful, and she wished to use good incense to paint the room where the Buddha lived. This girl had a Bimba fruit (scarlet gourd) in her hand, and the Buddha asked her for it, and she gave it to the Buddha. The Buddha put incense on the Bimba fruit and returned it to her. Sumanā and her father returned to the city to buy the items needed by the Buddha, brought them to Jetavana (monastery), and personally ground the spices, doing this every day. At that time, the king of Taxashila (ancient city in India) sent one of his sons to Shravasti to conduct extensive inspections. The (prince) came to the monastery and saw Sumanā, and married her as his wife. Later, Sumanā became pregnant and gave birth to ten eggs. The eggs later hatched, giving birth to ten boys, who were handsome, brave, and strong, but liked to hunt. The mother taught them not to do this. The children asked their mother:
母。射獵最樂。母令相遮將為見憎。母復告言。吾因愛汝等是以相制。若當憎汝時終無此言。殺生之罪當入地獄。無央數劫解脫何由。諸子白母。為自出心從他邊聞。母復告言。吾從佛聞。兒復問母。佛者何人。幸愿具宣。母告諸子。迦維羅越國凈飯王子。厭老病死出家學道得無上果。巨身丈六三明六通遐鑒無外。諸子啟母求往覲佛。母即聽之。往至祇洹奉覲如來。佛為說法。十人俱時得法眼凈。便求出家。佛聽為道。鬚髮自墮法衣在身。精勤大業。盡得羅漢盡于苦際。過去九十一劫有毗婆尸佛。般涅槃後分布舍利起無量塔。時有一塔朽故崩壞。有一老母而修治之。有年少十人偶行睹見。歡喜相助所作已竟。誓為母子。從是已來九十一劫。天上人中恒與俱生受福快樂。時老母者今蘇曼女是。爾時十年少者今十羅漢是(出賢愚經第十三卷)。
孤母喪子遇佛慈誘厭愛得道四
佛在舍衛國給孤獨園。有一孤母而喪一子。憂惱愁憒抱尸啼走。譬如狂人。出至祇洹。聞佛大聖天人所宗。宣說經道忘憂除患。孤母見佛作禮長跪。愿釋憂結。佛告孤母。汝速入城遍行街巷。有不死家者乞火持還。孤母求不能得。空手而反。佛告孤母。夫人處世有四因緣不可久保。一者常必無常。二者富貴必貧賤。三者合會必別離。四者
【現代漢語翻譯】 現代漢語譯本： 母親喜歡狩獵。兒子們狩獵時，母親總是阻止他們，兒子們以為母親討厭他們。母親告訴他們：『我因為愛你們才阻止你們。如果我討厭你們，就不會說這些話了。殺生的罪過會墮入地獄，無數劫都無法解脫。』兒子們問母親：『這是您自己想的，還是從別人那裡聽來的？』母親回答說：『我從佛那裡聽來的。』兒子們又問母親：『佛是什麼人？請您詳細說說。』母親告訴兒子們：『是迦毗羅衛國凈飯王的兒子，他厭倦了衰老、疾病和死亡，出家學道，獲得了無上的果位。他身軀高大，有一丈六尺，具有三明六通，能洞察一切。』兒子們請求母親帶他們去拜見佛陀。母親答應了。他們來到祇洹精舍，拜見了如來。佛陀為他們說法，十個人都同時獲得了法眼凈。他們便請求出家。佛陀允許了他們出家。他們的頭髮和鬍鬚自然脫落，身上出現了袈裟。他們精進修行，最終都證得了阿羅漢果，脫離了苦海。在過去九十一劫，有毗婆尸佛（Vipashyin Buddha），涅槃后，人們分發他的舍利，建造了無數的佛塔。當時有一座佛塔破舊損壞，一位老婦人修繕了它。有十個年輕人偶然路過，看到后非常高興，一起幫忙修繕完畢。他們發誓生生世世做母子。從那時以來的九十一劫，他們一直在天上和人間一起出生，享受福報和快樂。當時的老婦人就是現在的蘇曼女（Sumanā），當時的十個年輕人就是現在的十位羅漢（Arhat）。（出自《賢愚經》第十三卷）
孤母喪子遇佛慈誘厭愛得道四
佛陀在舍衛國（Śrāvastī）的給孤獨園（Anāthapiṇḍada-ārāma）。有一位孤單的母親失去了一個兒子。她憂愁悲傷，抱著兒子的屍體到處奔走哭泣，就像一個瘋子。她來到了祇洹精舍（Jetavana）。聽說佛陀是大聖人，是天人和人們所尊敬的，宣講經文可以消除憂愁和煩惱。這位孤單的母親見到佛陀，行禮后長跪，希望解除心中的憂愁。佛陀告訴這位孤單的母親：『你快點進城，走遍大街小巷，到沒有死過人的家裡乞討一點火回來。』這位孤單的母親到處尋找，卻找不到，空手而回。佛陀告訴這位孤單的母親：『人活在世上，有四種因緣是無法長久保持的。一是常態必定會變為無常，二是富貴必定會變為貧賤，三是相聚必定會別離，四是……』
【English Translation】 English version: The mother enjoyed hunting the most. When her sons hunted, the mother always stopped them, and the sons thought their mother hated them. The mother told them, 'I stop you because I love you. If I hated you, I wouldn't say these things. The sin of killing will lead to hell, and countless kalpas will not be able to escape.' The sons asked their mother, 'Is this what you think, or did you hear it from someone else?' The mother replied, 'I heard it from the Buddha.' The sons then asked their mother, 'Who is the Buddha? Please tell us in detail.' The mother told her sons, 'He is the son of King Śuddhodana of Kapilavastu, who, tired of old age, sickness, and death, left home to study the Way and attained the supreme fruit. He is tall, one丈六 (zhang liu, approximately 16 feet), possesses the three insights and six supernatural powers, and can see everything without limit.' The sons asked their mother to take them to see the Buddha. The mother agreed. They came to Jetavana Vihara and paid homage to the Tathagata. The Buddha preached to them, and all ten of them simultaneously attained the pure Dharma eye. They then asked to become monks. The Buddha allowed them to become monks. Their hair and beards naturally fell off, and robes appeared on their bodies. They practiced diligently and eventually all attained Arhatship, escaping the sea of suffering. In the past ninety-one kalpas, there was Vipashyin Buddha. After Nirvana, people distributed his relics and built countless pagodas. At that time, a pagoda was old and damaged, and an old woman repaired it. Ten young people happened to pass by, saw it, and were very happy, and helped to repair it. They vowed to be mother and sons in every life. Since then, for ninety-one kalpas, they have been born together in heaven and among humans, enjoying blessings and happiness. The old woman at that time is now Sumanā, and the ten young people at that time are now the ten Arhats. (From the thirteenth volume of the Xianyu Jing)
The Compassionate Buddha Guides a Grieving Mother to Renounce Attachment and Attain Enlightenment Four
The Buddha was in Anāthapiṇḍada-ārāma in Śrāvastī. There was a lonely mother who lost a son. She was sad and distraught, carrying her son's body and running around crying, like a madwoman. She came to Jetavana Vihara. She heard that the Buddha was a great sage, revered by gods and people, and that preaching the scriptures could eliminate sorrow and worries. This lonely mother saw the Buddha, bowed, and knelt, hoping to relieve the sorrow in her heart. The Buddha told this lonely mother, 'Quickly go into the city, walk through the streets and alleys, and beg for some fire from a home where no one has ever died.' This lonely mother searched everywhere but could not find it, and returned empty-handed. The Buddha told this lonely mother, 'People living in the world have four conditions that cannot be maintained for long. First, permanence will inevitably become impermanence, second, wealth and honor will inevitably become poverty and lowliness, third, meeting will inevitably lead to separation, and fourth...'
強健必當死。汝今何為。不自憂慮。何不廣施持戒月持六齋任力堪能給施孤窮。孤母白佛。我今愛子入骨徹髓。豈惜身命。時佛欲化彼令其得悟。即化作四大火坑圍繞孤母。火氣逼身以兒自障。佛語孤母。汝向自陳愛子情重入骨徹髓。寧自喪身不使子亡。火氣逼已痠痛難堪。但當自受以子障乎。人間微火蓋不足言。地獄火燃疾痛無量。畜生懷癡苦。餓鬼飢渴苦。能自利者當修佈施持戒忍辱。不生地獄及餓鬼等。受天人福漸近泥洹。時彼孤母內心自責厭患恩愛。即于佛前盡諸塵垢。成須陀洹(出曜經所明)。
婦人喪失眷屬心發狂癡五
天竺有一人。往詣舍衛國。婦生兩子。太子七歲。次子孩抱。母復懷妊。欲向在產。天竺國俗。婦人臨月歸父母家。時此夫婦共乘一車載其二子。詣舍衛城。中路放牛。時有毒蛇纏繞牛腳。牛遂離圈。其夫取牛蛇即舍牛殺夫。婦見怖懅啼哭。日已欲冥。去家不遠。隔一河水。冥懼抄賊。即棄其車攜將二子。到於水畔。而留大兒水邊。抱小而度涉水始半。狼啖其子叫呼其母。母聞其聲轉顧見之。驚懼不覺抱兒墮河。隨流而逝。母益懊惱迷惑失志。頓躓水中墮所懷胎。遂便渡水問道行人。我家父母為安隱不。答曰。昨日失火皆燒死盡。又問行人。聞我夫家姑妐安隱不。答曰。遇賊
【現代漢語翻譯】 現代漢語譯本：強壯的人必定會死亡。你現在在做什麼？不為自己擔憂。為什麼不多多佈施、持戒，每月持六齋日，盡力去幫助那些孤兒和窮人呢？孤母對佛說：『我現在愛我的兒子，這份愛深入骨髓。怎麼會吝惜自己的生命呢？』當時，佛爲了教化她，讓她覺悟，就化作四個巨大的火坑圍繞著孤母。火氣逼近身體，她卻用兒子來阻擋。佛對孤母說：『你剛才說愛兒子情深，深入骨髓，寧願自己喪命也不讓兒子死亡。現在火氣逼近，痠痛難忍，你卻只是自己承受，用兒子來阻擋嗎？人間的小火尚且不值得一提，地獄的火焰燃燒起來，痛苦是無量的。畜生有愚癡的痛苦，餓鬼有飢渴的痛苦。能夠自利的人應當修習佈施、持戒、忍辱，就不會生在地獄和餓鬼道等地方，可以享受天人的福報，逐漸接近涅槃（Nirvana）。』當時，那位孤母內心自責，厭惡貪戀恩愛，就在佛前斷盡一切塵垢，證得須陀洹（Srotapanna，入流果）。（出自《出曜經》的闡述）
婦人喪失眷屬心發狂癡五
天竺（India）有一個人，前往舍衛國（Sravasti）。他的妻子生了兩個兒子，大兒子七歲，小兒子還在懷抱中。母親又懷了身孕，快要生產了。按照天竺的習俗，婦人臨產前要回到父母家。當時，這對夫婦一同乘坐一輛車，帶著兩個兒子前往舍衛城。途中放牛的時候，一條毒蛇纏繞住了牛的腳。牛就掙脫了束縛。她的丈夫去拉牛，蛇就捨棄了牛，殺死了她的丈夫。婦人見此情景，驚恐啼哭。這時天色已經昏暗，離家不遠，只隔著一條河。她害怕遇到強盜，就丟棄了車子，帶著兩個兒子。到了河邊，她把大兒子留在岸邊，抱著小兒子涉水過河。走到河水中央的時候，一隻狼叼走了她的孩子，孩子呼喚母親。母親聽到聲音，回頭看見了，驚慌失措，不覺抱著的孩子掉進了河裡，隨著水流漂走了。母親更加懊惱，迷惑失志，在水中跌倒，導致腹中的胎兒也流產了。於是她渡過河，詢問路人：『我的父母家平安嗎？』路人回答說：『昨天失火，都燒死了。』她又問路人：『聽說我的夫家公婆平安嗎？』路人回答說：『遇到了強盜』
【English Translation】 English version: The strong must die. What are you doing now? Do you not worry about yourself? Why not give generously, uphold the precepts, observe the six fast days each month, and do your best to give to the orphans and the poor? The bereaved mother said to the Buddha: 'I love my son to the marrow of my bones. How could I begrudge my own life?' At that time, the Buddha, wishing to transform her and enable her to awaken, manifested four great fire pits surrounding the bereaved mother. The heat approached her body, but she used her son to shield herself. The Buddha said to the bereaved mother: 'You just said that your love for your son is deep, to the marrow of your bones, and that you would rather lose your own life than let your son die. Now that the heat is approaching, causing unbearable pain, you only endure it yourself and use your son to shield yourself? The small fires of the human world are not worth mentioning; the flames of hell burn with immeasurable pain. Beings in the animal realm suffer from ignorance, and hungry ghosts suffer from hunger and thirst. Those who can benefit themselves should cultivate generosity, uphold the precepts, and practice patience, so that they will not be born in hell or the realm of hungry ghosts, and can enjoy the blessings of gods and humans, gradually approaching Nirvana.' At that time, the bereaved mother reproached herself inwardly, detested attachment to love, and before the Buddha, exhausted all defilements and attained Srotapanna (stream-enterer). (As explained in the Sutra of Collected Expositions)
A Woman Loses Her Relatives and Goes Mad Five
In India, there was a man who went to Sravasti. His wife gave birth to two sons, the elder son being seven years old and the younger son still in her arms. The mother was also pregnant and about to give birth. According to the customs of India, a woman would return to her parents' home before giving birth. At that time, the couple were traveling together in a cart with their two sons to Sravasti. On the way, while letting the cow graze, a poisonous snake coiled around the cow's leg. The cow then broke free. Her husband went to retrieve the cow, but the snake abandoned the cow and killed her husband. The woman, seeing this scene, cried out in fear. It was already dusk, and they were not far from home, separated only by a river. Fearing robbers, she abandoned the cart and carried her two sons. When she reached the riverbank, she left the elder son on the shore and carried the younger son to cross the river. When she was halfway across, a wolf devoured her child, and the child cried out to his mother. The mother heard the sound, turned around and saw it, and in her panic, she unknowingly dropped the child she was carrying into the river, and he was carried away by the current. The mother was even more distressed, confused, and lost her mind. She stumbled in the water, causing her to miscarry the fetus in her womb. Then she crossed the river and asked a passerby: 'Is my parents' home safe?' The passerby replied: 'It caught fire yesterday, and they were all burned to death.' She then asked the passerby: 'Have you heard if my husband's parents are safe?' The passerby replied: 'They encountered robbers.'
傷害姑妐皆死。愁懅迷悶不識東西。裸形狂走。行人見者怪之。謂得邪病。馳走見佛。佛大會說法。時婦見佛意即得定。不復愁憂。自視裸形慚愧伏地。佛呼阿難取衣與之。婦著衣致敬。佛即說經為現罪福。即發無上道心。立不退轉地。愁憂除散如日無雲。發無上心(出婦人遇辜經賢愚經大同小異)。
提韋婆羅門女無子自焚遇辯才沙門聞法悟解六
裴扇阇國。有一女人。名曰提韋。婆羅門種。其家大富喪婿無兒。守寡孤窮無所恃怙。婆羅門法。若不如意便生自燒。諸婆羅門往教共化。令其愿生那羅延天。請婆羅門足一百人。施設大會食畢。各襯牸牛。並從犢者家中。所有諸物。施五百婆羅門。于恒水邊積薪自燒。婆羅門為汝咒愿。令汝輕重諸罪一時滅盡。後世生時六親眷屬壽命無量快樂無窮。提韋從之。即伐樵薪。欲擬自燒。國內沙門名缽底婆(梁言辯才)。精進持戒多聞智惠。常以慈心教化天下。令改邪就正舍惡修善。往問提韋言何用薪火。答曰。自欲燒身滅除殃罪。辯才曰。夫先身罪業隨逐精神。不與身合。徒自焚燒安能滅罪禍隨心生。心念善法受報亦善。心念惡法受報亦惡。余報亦然。云何于苦惱中。求欲滅罪望善報也。幸爾不須于理不通。如困病人為苦所逼。復遭惡人呵罵聳搏。時此病人寧有
【現代漢語翻譯】 現代漢語譯本 傷害姑妐（丈夫的父母）的人都會死去。她憂愁恐懼，迷茫困頓，分不清東西南北，赤身裸體瘋狂奔走。路人見了都覺得奇怪，說她是得了邪病。她一路奔跑到佛陀處。當時佛陀正在舉行大型法會說法，這婦人見到佛陀，內心立刻安定下來，不再憂愁。她看到自己赤身裸體，感到慚愧，便伏在地上。佛陀叫阿難取來衣服給她穿上。婦人穿上衣服後向佛陀致敬。佛陀便為她講解經文，揭示罪業與福報的道理。她立刻生起無上菩提心，立於不退轉之地。憂愁消散得無影無蹤，如同晴空萬里無雲。她發起了無上菩提心（出自《婦人遇辜經》，與《賢愚經》大同小異）。
提韋（Devei）婆羅門女無子，想要自焚，遇到辯才（Biacai）沙門，聽聞佛法後覺悟理解。
裴扇阇（Peishan She）國，有一個女人，名叫提韋（Devei），是婆羅門種姓。她家境富裕，但喪夫無子，守寡孤苦無依。按照婆羅門的習俗，如果生活不如意，就會選擇自焚。許多婆羅門前去教唆勸化她，讓她發願往生那羅延（Naluoyan）天。她請來一百位婆羅門，舉辦大型齋會，供養完畢后，每人贈送一頭母牛，連同小牛犢，以及家中所有物品，佈施給五百位婆羅門。然後在恒河（Henghe）邊堆積柴火，準備自焚。婆羅門們為她念咒祈願，讓她輕重罪業一時滅盡，來世投生時六親眷屬壽命無量，快樂無窮。提韋（Devei）聽從了他們的話，便砍伐柴薪，準備自焚。國內有一位沙門，名叫缽底婆（Bodi Po）（梁言辯才），精進持戒，博學多聞，智慧超群，常以慈悲心教化天下，使人改邪歸正，舍惡修善。他前去詢問提韋（Devei）為何要用柴火。提韋（Devei）回答說：『我想自焚，以此滅除罪業。』辯才（Biacai）說：『前世的罪業是跟隨精神的，並不與身體結合。徒勞地焚燒身體，怎麼能滅除罪業呢？禍福隨心而生，心中念善法，就會得到好的報應；心中念惡法，就會得到惡的報應。其餘的報應也是如此。怎麼能在苦惱之中，求滅罪業，期望得到好的報應呢？希望你不要這樣做，這在道理上是講不通的。』就像一個困苦的病人，被痛苦所逼迫，又遭到惡人的呵斥和毆打，此時這個病人怎麼會有
【English Translation】 English version Those who harm their husband's parents will die. She was filled with sorrow and fear, confused and disoriented, unable to distinguish east from west. She ran naked and wildly. Passersby who saw her found it strange, saying she was afflicted by an evil illness. She ran to the Buddha. At that time, the Buddha was holding a large Dharma assembly, expounding the Dharma. When the woman saw the Buddha, her mind immediately became calm, and she was no longer sorrowful. Seeing herself naked, she felt ashamed and prostrated on the ground. The Buddha called Ananda to bring her clothes and give them to her. After the woman put on the clothes, she paid homage to the Buddha. The Buddha then explained the scriptures to her, revealing the principles of sin and blessings. She immediately generated the supreme Bodhi mind and stood on the ground of non-retrogression. Her sorrow vanished without a trace, like a clear sky without clouds. She aroused the supreme Bodhi mind (from the 'Sutra of a Woman Meeting with Calamity,' which is largely similar to the 'Sutra of the Wise and Foolish').
Devei (Devei), a Brahmin woman, being childless, wanted to immolate herself. She encountered the Shramana Biacai (Biacai), and after hearing the Dharma, she awakened and understood.
In the country of Peishan She (Peishan She), there was a woman named Devei (Devei), of the Brahmin caste. Her family was wealthy, but she was widowed and childless, living a solitary and helpless life. According to Brahmin customs, if life is not as desired, one chooses self-immolation. Many Brahmins went to persuade and convert her, encouraging her to vow to be reborn in the Naluoyan (Naluoyan) heaven. She invited one hundred Brahmins, held a large vegetarian feast, and after the offering, gave each person a cow with a calf, along with all the belongings in her house, as alms to five hundred Brahmins. Then, by the Ganges River (Henghe), she piled up firewood, preparing to immolate herself. The Brahmins chanted mantras for her, praying that her light and heavy sins would be extinguished at once, and that in her next life, her six kinds of relatives would have immeasurable lifespans and endless happiness. Devei (Devei) listened to them and chopped firewood, preparing to immolate herself. In the country, there was a Shramana named Bodi Po (Bodi Po) (translated as Biacai in Liang), who diligently upheld the precepts, was learned and wise, and often taught the world with compassion, causing people to abandon evil and return to righteousness, forsake evil and cultivate goodness. He went to ask Devei (Devei) why she needed firewood. Devei (Devei) replied, 'I want to immolate myself to eliminate my sins.' Biacai (Biacai) said, 'The sins of previous lives follow the spirit and are not combined with the body. Burning the body in vain, how can it eliminate sins? Fortune and misfortune arise from the mind. If the mind thinks of good Dharma, it will receive good retribution; if the mind thinks of evil Dharma, it will receive evil retribution. The remaining retributions are also the same. How can one seek to eliminate sins and hope to receive good retribution in suffering? I hope you do not do this; it is not logical.' It is like a distressed patient, forced by pain, who is also scolded and beaten by evil people. How can this patient have
善心無忿惱不。提韋曰。但生忿惱。辯才曰。汝今如是。先身罪故今若燒身。猛炎起時身體燋爛氣息未絕。心未壞故。當爾之時身心被煮。識神未離故受苦毒煩悶心惱。從是命終生地獄中。苦惱尤劇千百萬倍。又如車牛厭患于車。欲使車壞前車若壞後車復枙。罪業未盡假令燒壞。百千萬身罪業因緣相續不絕。猶如阿鼻一日之中八萬過死八萬過生。終過一劫其罪方畢。況復如汝一過燒身欲求滅罪。問曰。愿聞滅罪方法。辯才答曰。前心作惡如雲覆月。後心起善如炬消闇。起罪之源由身三口四意地業行。今當一心丹誠懺悔改邪就正。捨身受身至成佛道。辯才授十善禁。提韋歡喜。設種種飲食及諸珍寶。請留教化。辯才曰。汝受十善法即為法器。復以化人則為報效。汝已得度。我不宜留。復化余處。物無所受。於是而去(出未曾有經下卷)。
女人懷妊愿得出家母子為道皆得成立七
有一女人。妊身數月。見佛及僧。愿我生子以後出家為沙門。及生子后愛念既隆不遂宿心。子年七歲意忽還悟作二人食及三法衣。持瓶將子行詣佛所。白佛言。愿哀我子使為沙門。令后得道身形如佛。佛即聽之。母以水灌前洗其兒。應時九龍從瓶中出。吐水灌兒。澡訖殘水散兒頭上。于頭上下變成花蓋。寶帳交絡。並師子座上有諸佛
【現代漢語翻譯】 現代漢語譯本： 辯才問道：『善心會產生忿惱嗎？』提韋回答：『只會產生忿惱。』辯才說：『你現在這樣，是因為前世的罪業，所以現在要燒身。猛烈的火焰燃起時，身體焦爛，氣息未絕，心識未壞滅的緣故，在那時你的身心如同被煮，因為識神沒有離開，所以感受苦毒煩悶心惱。從這裡命終后，會墮入地獄中，苦惱更加劇烈千百萬倍。又好像拉車的牛厭惡車子，想要車子壞掉，前面的車子如果壞了，後面的車子又會頂上來。罪業沒有窮盡，即使燒壞百千萬身，罪業的因緣仍然相續不絕。猶如阿鼻地獄中，一日之中要經歷八萬次死亡，八萬次出生，經歷一劫才能結束罪業。更何況你只燒一次身體，就想要求得滅罪呢？』提問：『希望聽聞滅罪的方法。』辯才回答說：『以前的心造作惡業，如同烏雲遮蔽月亮；後來的心生起善念，如同火炬消除黑暗。產生罪業的根源，來自於身、口、意三種業行。現在應當一心真誠地懺悔，改邪歸正，捨棄這個身體，接受下一個身體，直到成就佛道。』辯才傳授十善戒。提韋非常歡喜，準備種種飲食以及各種珍寶，請求辯才留下教化。辯才說：『你接受十善法，就已經是法器了，再用教化他人來作為報答。你已經得度，我不應該留下，還要去教化其他地方，不接受任何財物。』於是就離開了。（出自《未曾有經》下卷）
女人懷孕希望孩子出家，母子一同修道都能成就（七）
有一個女人，懷孕數月，見到佛和僧眾，發願說：『希望我生的孩子以後能出家做沙門（Śrāmaṇa，出家修道者）。』等到生下孩子后，因為愛念深重，沒有實現之前的願望。孩子七歲時，她忽然醒悟，準備了兩個人的食物和三件法衣，拿著水瓶帶著孩子前往佛陀所在的地方，對佛說：『希望您慈悲我的孩子，讓他做沙門，令他將來得道，身形像佛一樣。』佛陀立刻答應了她。母親用水澆在孩子身上，為他洗浴，當時有九條龍從瓶中出來，吐水灌溉孩子。洗浴完畢后，剩下的水灑在孩子的頭上，在頭頂上下變成花蓋，寶帳交錯，以及師子座（Siṃhāsana，佛座），上面有諸佛。
【English Translation】 English version: Bianyuan asked: 'Does a good heart produce anger?' Tiwei replied: 'It only produces anger.' Bianyuan said: 'You are like this now because of the sins of your previous life, so you want to burn your body now. When the fierce flames rise, the body is scorched, and the breath has not stopped, because the mind has not been destroyed. At that time, your body and mind are like being boiled. Because the consciousness has not left, you feel the bitterness, vexation, and mental distress. From here, after the end of life, you will fall into hell, and the suffering will be even more severe a thousand million times. It is like an ox pulling a cart, hating the cart and wanting it to be destroyed. If the front cart is broken, the rear cart will push up again. If the sins are not exhausted, even if hundreds of thousands of bodies are burned, the causes and conditions of sin will continue without end. It is like in Avīci (阿鼻, the lowest level of hell), one experiences eighty thousand deaths and eighty thousand births in a single day, and it takes one kalpa (劫, an immense period of time) to end the sins. How can you seek to extinguish your sins by burning your body only once?' Asked: 'I hope to hear the method of extinguishing sins.' Bianyuan replied: 'The previous mind creates evil deeds, like dark clouds covering the moon; the later mind gives rise to good thoughts, like a torch dispelling darkness. The source of sin arises from the three actions of body, speech, and mind. Now, one should sincerely repent with one heart, abandon evil and turn to righteousness, abandon this body, accept the next body, until one attains Buddhahood.' Bianyuan imparted the Ten Good Precepts. Tiwei was very happy, prepared various foods and treasures, and asked Bianyuan to stay and teach. Bianyuan said: 'You have accepted the Ten Good Precepts, and you are already a vessel of the Dharma. Use teaching others as a reward. You have already been saved, I should not stay, I must go to teach other places, and I will not accept any wealth.' So he left. (From the lower volume of the Never Before Sutra)
A woman who is pregnant wishes her child to become a monk, and both mother and child can achieve the Way (Seven)
There was a woman who was pregnant for several months. When she saw the Buddha and the Sangha (僧, monastic community), she vowed: 'I hope that the child I give birth to will become a Śrāmaṇa (沙門, wandering ascetic) in the future.' After giving birth to the child, because of her deep love, she did not fulfill her previous wish. When the child was seven years old, she suddenly realized her mistake, prepared food for two people and three Dharma robes, and took a water bottle and her child to the place where the Buddha was. She said to the Buddha: 'I hope you will have compassion on my child and let him become a Śrāmaṇa, so that he can attain the Way in the future and his body will be like the Buddha.' The Buddha immediately agreed to her request. The mother poured water on the child and washed him. At that time, nine dragons emerged from the bottle and poured water on the child. After the bath was completed, the remaining water was sprinkled on the child's head, and flower canopies, jeweled tents, and a Siṃhāsana (師子座, lion throne) with Buddhas on it appeared above and below his head.
。佛時微笑。出五色光照十億剎。還繞佛身從兒頂入。母即前行以飯上佛並食其子。子發無上平等道意。十億佛剎六反震動。眾剎諸佛皆自然現。佛以母分飯飽爾所。佛及諸比丘皆等飽足。其飯如故。母即歡喜。及諸天人得阿惟越致。時兒發墮成為沙門。立不退轉。我身是也(出過世佛分衛經)。
難陀燃燈聲聞神力共不能滅八
佛游在給孤獨精舍。波斯匿王供養于佛及諸大眾眷屬。祇洹縱廣百六十里。波斯匿王周遍燃燈民人競看。貧女難陀居無舍宅。問行路者知。波斯匿王以油千斛為佛燃燈。難陀自責。我以何故獨貧如此。即入街里。家家乞丐得少雜飯。心自念言。我當賣之以為燈直。賣得一錢赍詣油家。油家問女持一錢油作何福德。難陀答言。欲為佛燃燈。油主聞之。助其喜踴持一燈油。即施與之。貧女歡喜受到祇[垣-土+示]。佛告阿難言。有大長者興無上福。不能自到開門使前。波斯匿王聞佛此教。尋自思惟。吾于舍衛一國之尊。興起道供豈殊我者。佛何以故。不讚於我複稱長者。須臾貧女來到佛所。燃所赍燈當佛之前。今發大愿。併爲一切。求佛知見。令此光明徹於十方。幽冥惡道悉皆休息。如是便退至明晨朝。賢者目連歷撿諸燈。難陀所燈光獨如故。目連即吹。吹不能滅。便以神力持五恒
【現代漢語翻譯】 現代漢語譯本： 佛陀當時微笑，放出五色光芒照耀十億佛土，光芒環繞佛身，從嬰兒的頭頂進入。母親隨即上前，將飯供養佛陀，並讓她的孩子一同食用。這孩子因此發起了無上平等的大道之心。十億佛土發生六種震動。各個佛土的諸佛都自然顯現。佛陀用母親供養的一部分飯食，讓所有在場的佛和比丘都同樣飽足。而飯食卻和原來一樣沒有減少。母親因此非常歡喜，和諸天人一起獲得了阿惟越致（不退轉）的果位。當時，這孩子頭髮自然脫落，成為一位沙門（出家人），證得不退轉的境界。而我，就是當時的那個孩子。（出自《出過世佛分衛經》）。
難陀（人名）和燃燈佛（過去佛名）以及聲聞（聽聞佛法而修行的人）的神力，都不能熄滅的燈：
佛陀住在給孤獨精舍（祇樹給孤獨園）。波斯匿王（國王名）供養佛陀以及所有大眾眷屬。祇洹（祇樹給孤獨園的簡稱）縱橫一百六十里。波斯匿王在園中四處點燈，百姓們爭相觀看。一位貧窮的女子名叫難陀，沒有自己的住所。她向路人打聽，得知波斯匿王用一千斛油為佛陀燃燈。難陀自責道：『我為什麼會如此貧窮呢？』於是她走入街巷，挨家挨戶乞討得到了一些雜飯。她心想：『我應當把這些飯賣掉，換成買燈油的錢。』她賣飯得到了一文錢，拿著錢去油店。油店老闆問她，拿著一文錢的油要做什麼功德。難陀回答說：『想為佛陀燃燈。』油店老闆聽了，非常高興，拿出自己的一份燈油，施捨給了她。貧女歡喜地拿著油來到祇[垣-土+示]。佛陀告訴阿難（佛陀的弟子）說：『有位大長者（指波斯匿王）興起無上的福德，卻不能親自前來，而是讓開門的人前來。』波斯匿王聽到佛陀這樣說，心中思忖：『我在舍衛國（國名）是一國之尊，興起供養佛道的功德，難道還有人能超過我嗎？佛陀為什麼不讚揚我，反而稱讚那位長者呢？』過了一會兒，貧女來到佛陀面前，點燃了她帶來的燈，放在佛陀面前。她發下大愿，爲了自己，也爲了所有眾生，祈求獲得佛陀的智慧和見解，讓這光明照徹十方，讓幽暗的惡道都得到休息。說完，她便退下了。到了第二天早上，賢者目連（佛陀的弟子，神通第一）巡視所有的燈，發現難陀所點的燈光依然明亮如初。目連就用嘴吹，卻吹不滅。於是又用神通力，拿著五條恒
【English Translation】 English version: The Buddha then smiled, emitting five-colored light that illuminated ten billion Buddha-lands. The light circled the Buddha's body and entered from the crown of the child's head. The mother then stepped forward to offer food to the Buddha and shared it with her child. The child then generated the intention for unsurpassed, equal enlightenment. Ten billion Buddha-lands shook in six ways. All the Buddhas in those lands naturally appeared. The Buddha used a portion of the mother's offering to satiate all the Buddhas and Bhikkhus present. Yet, the food remained as it was. The mother rejoiced, and together with the Devas and humans, attained Avaivartika (non-retrogression). At that moment, the child's hair fell off, and he became a Shramana (ascetic), establishing himself in non-retrogression. And I, was that child. (From the Sutra of Giving Alms to Buddhas of the Past).
Nanda (name of a person), Dipankara Buddha (name of a past Buddha), and the supernatural powers of the Shravakas (disciples who hear and practice the Dharma) could not extinguish the lamp:
The Buddha was residing in the Jetavana Anathapindika Monastery. King Prasenajit (name of a king) was making offerings to the Buddha and all the Sangha. Jetavana (short for Jetavana Anathapindika Monastery) spanned one hundred and sixty li in length and width. King Prasenajit lit lamps all around the monastery, and the people competed to watch. A poor woman named Nanda had no dwelling of her own. She asked a passerby and learned that King Prasenajit had lit lamps for the Buddha using a thousand hu of oil. Nanda reproached herself, 'Why am I so poor?' She then went into the streets and begged from house to house, obtaining some mixed rice. She thought to herself, 'I should sell this rice and use the money to buy oil for a lamp.' She sold the rice and obtained one coin, which she took to the oil merchant. The oil merchant asked her what merit she intended to make with one coin's worth of oil. Nanda replied, 'I wish to light a lamp for the Buddha.' Upon hearing this, the oil merchant rejoiced and contributed his own oil to her. The poor woman happily took the oil to Jetavana. The Buddha told Ananda (the Buddha's disciple), 'A great elder (referring to King Prasenajit) is generating unsurpassed merit, but he could not come himself, instead sending the doorkeeper.' King Prasenajit, upon hearing the Buddha's words, pondered, 'I am the most honored in the country of Shravasti (name of a country), and I am making offerings to the Buddha's path. Is there anyone who can surpass me? Why does the Buddha not praise me but instead praises that elder?' After a while, the poor woman came to the Buddha and lit the lamp she had brought before the Buddha. She made a great vow, for herself and for all beings, praying to attain the Buddha's wisdom and insight, so that this light would illuminate the ten directions and all the dark and evil paths would find rest. Having said this, she withdrew. The next morning, the wise Maudgalyayana (the Buddha's disciple, foremost in supernatural powers) inspected all the lamps and found that the light of Nanda's lamp was still as bright as ever. Maudgalyayana then tried to blow it out, but could not. He then used his supernatural power, holding five Ganges
水澆亦復不滅。吹以隨藍大風漂不能滅。盡其神力竟不能滅。心懷恐懼。佛告目連。燃此燈者有殷重心。以是之故燈為常明。設羅漢舍利弗等及辟支佛。神化功德共滅此燈不能滅也。令金翅王搏大海水。若師子王振吼奔騰共滅此燈。燈不可滅。難陀女人以日出時。自往案行昨所燃燈。燈亦不滅。光不缺減。即大歡喜稽首佛足。佛知女心求無上道。放五色光從口中出。佛每說法三乘之業授聲聞別。光從頂入。授辟支佛別。光從兩眉間入。授菩薩別光從口入。佛之洪光上至三十三天。皆悉通達。已便回還。繞佛三匝從口入。時阿難起問。佛言。阿難。汝見昨夜燃燈女不。此女壽終因是功德。轉女人身當作男子。卻後二十劫不墮惡道。即生諸天及金輪王。二十劫后。當得作佛。號三曼陀優訶(出賢愚經又云比丘出貧女難陀經)。
善信女少悟無常秉志清白為天帝所試九
佛在舍衛國。時有長者女。名曰善信。年始十五。為人慈孝。智慧博達。少小常有大愿。不樂世俗之事。坐自思念。萬物無常當歸于死。年壽萬歲亦皆當死。天地當壞敗何況人身。念我當受如是咎責。苦痛難言。死後魂神當入惡道。酷毒勤苦獨當受之。本從何出。忽有瞋恚恐怖愁憂。或時歡喜。有此無常之事。不見來時。去至何所。是輩往來無休
【現代漢語翻譯】 現代漢語譯本 水澆也無法熄滅。用隨藍大風吹也無法熄滅。用盡神力也終究無法熄滅，心中懷著恐懼。佛告訴目連：『點燃這燈的人有殷重之心，因此這燈才能常明。』即使是阿羅漢舍利弗等以及辟支佛，用神通功德共同來滅這燈也無法熄滅。即使讓金翅鳥王搏擊大海之水，或者獅子王振吼奔騰共同來滅這燈，這燈也是無法熄滅的。難陀女人在日出時，親自去檢視昨天所燃的燈，燈也沒有熄滅，光明也沒有減少，立即非常歡喜，頂禮佛足。佛知道這女人的心在求無上道，便從口中放出五色光。佛每次說法，都分別授予三乘的果業：光從頂上進入，授予聲聞；光從兩眉之間進入，授予辟支佛；光從口中進入，授予菩薩。佛的洪大光明上至三十三天，都完全通達。之後便迴轉，繞佛三圈，從口中進入。當時阿難起身問道。佛說：『阿難，你見到昨夜點燈的女子了嗎？這女子壽命終結后，因為這個功德，將轉為男子之身。在二十劫之後，不會墮入惡道，將出生在諸天，併成為金輪王。二十劫之後，將得成佛，佛號為三曼陀優訶(Samantavyuha)。』（出自《賢愚經》，又說是比丘出自《貧女難陀經》）。
善信女年少時領悟無常，秉持清凈的志向，被天帝所試探。
佛在舍衛國(Sravasti)。當時有一位長者的女兒，名叫善信(Saddhā)。年齡十五歲，為人慈悲孝順，智慧廣博通達。從小常有大愿，不喜好世俗之事。她獨自坐著思念：『萬物都是無常的，終將歸於死亡。即使壽命萬歲，也終將死亡。天地都會壞敗，更何況是人身。想到我將承受這樣的罪責，苦痛難以言說。死後的魂神將墮入惡道，獨自承受酷毒的勤苦。』『這根本是從哪裡來的呢？』忽然會有瞋恚、恐怖、愁憂，或者有時歡喜，有這些無常之事，不見來時，去往何處？這些往來沒有休止。
【English Translation】 English version Water cannot extinguish it. The great wind of Suilan (a kind of wind) blowing cannot extinguish it. Exhausting all supernatural power ultimately cannot extinguish it, and they are filled with fear. The Buddha told Maudgalyayana (one of the Buddha's chief disciples, known for his supernatural powers): 'The one who lit this lamp has a sincere and earnest heart. Because of this, the lamp remains constantly lit.' Even if Arhats (enlightened disciples) like Sariputra (one of the Buddha's chief disciples, known for his wisdom) and Pratyekabuddhas (solitary Buddhas) were to use their supernatural powers and merits together to extinguish this lamp, they could not extinguish it. Even if the Garuda King (a mythical bird-like creature) were to strike the waters of the great ocean, or if the Lion King were to roar and rush forth together to extinguish this lamp, the lamp could not be extinguished. The woman Nanda (name of a woman) went to check the lamp she had lit the previous day at sunrise, and the lamp had not been extinguished, nor had its light diminished. She was immediately overjoyed and prostrated herself at the Buddha's feet. The Buddha knew that this woman's heart was seeking the unsurpassed path, so he emitted five-colored light from his mouth. Each time the Buddha preached the Dharma, he separately bestowed the fruits of the Three Vehicles: light entered from the top of his head, bestowing the fruit of the Sravakas (hearers); light entered from between his eyebrows, bestowing the fruit of the Pratyekabuddhas; light entered from his mouth, bestowing the fruit of the Bodhisattvas. The Buddha's vast light reached up to the Thirty-three Heavens, completely penetrating them. Then it returned, circled the Buddha three times, and entered from his mouth. At that time, Ananda (the Buddha's cousin and one of his principal disciples) arose and asked. The Buddha said: 'Ananda, did you see the woman who lit the lamp last night? When this woman's life ends, because of this merit, she will be transformed into a male. After twenty kalpas (an immense period of time), she will not fall into the evil realms, but will be born in the heavens and become a Chakravartin (wheel-turning king). After twenty kalpas, she will attain Buddhahood, and her Buddha name will be Samantavyuha (all-embracing array).' (From the Xianyu Jing (Sutra of the Wise and the Foolish), also said to be from the Pin Nu Nanda Jing (Sutra of the Poor Woman Nanda) by the Bhikshu (monk)).
The virtuous woman, Shanxin (Good Faith), understood impermanence at a young age and upheld a pure aspiration, and was tested by the Deva King (ruler of the gods).
The Buddha was in Sravasti (an ancient city in India). At that time, there was a daughter of a wealthy man named Shanxin (Good Faith). She was fifteen years old, compassionate and filial, and possessed broad and profound wisdom. From a young age, she always had great aspirations and did not enjoy worldly affairs. She sat alone contemplating: 'All things are impermanent and will eventually return to death. Even if one lives for ten thousand years, one will still die. Even the heavens and earth will decay and collapse, let alone the human body. I think of how I will have to bear such blame, and the pain will be difficult to describe. After death, my soul will fall into the evil realms, and I will have to endure cruel and arduous suffering alone.' 'Where did this all originally come from?' Suddenly, there will be anger, fear, worry, or sometimes joy, and these impermanent things occur, not seeing when they come, and where they go? These comings and goings never cease.
無息。念我父母諸家兄弟中外五種親屬。不知罪福貪慾無厭。我年三五以許他男。諸家兄弟飯食酒肉受取匹帛。念我身當往受患難。拘質縛結不可得離。當如之何。為此生老不如及我。今日清凈當發上愿。求覓安隱長樂宮殿可以自娛。不宜踴濁沒於三涂。不睹光明長與苦俱。便正一心自誓。持我身命自歸。有神有靈知我心誠。爾時天神現於虛空。語善信言若當自歸西方安隱清凈法國。且當先向十方禮拜。慈心敬意念必達也。已便不現。爾時善信踴躍歡喜。便自澡洗燒香散華向十方禮叉手。自思念。一切人即有天神于空中言。汝當正心向于西方。說此一頌。以是讚歎阿彌陀佛。善信即向西方。如神所敕。天地大動。諸有困厄皆得解脫。疾病即除毒痛安隱愁憂歡喜。盲聾得差瘖啞能言。不善皆善不信皆信。人非人等各得所愿。善信燒香散花而說頌言。正心閉目數息思惟身中之事。帝釋化作端正男子。年十八九。手把黃金住善信前。以頌調之。善信正心以正頌答。訶男女過。帝釋踴躍叉手勞之。欲何求索。普世無雙功德洋洋不可稱量。愿相告語。於是善信聞釋讚歎。信心歡喜地為大動。即為說偈。愿奉佛法。釋大歡喜。便爾化滅。善信燒香自歸諸佛。佛與大眾俱即飛行到善信家。父母兄弟見佛飛空。莫不歡喜。善信前禮繞佛
【現代漢語翻譯】 現代漢語譯本 無息（人名）。我思念我的父母、諸位兄弟、以及內外五種親屬。他們不知罪福，貪慾無厭。我三五歲時就被許配給他人。諸位兄弟接受了飯食酒肉和匹帛。想到我自身將要前往承受患難，被拘禁束縛無法脫離，應當如何是好？為此，我寧願早逝也不願如此。今日我身心清凈，應當發起上等願望，尋求安穩長樂的宮殿可以自娛，不應沉溺於污濁，沒入地獄、餓鬼、畜生三惡道，不見光明，長久與痛苦相伴。於是我端正一心，發誓將身命歸依。如有神靈，當知我心誠。 爾時，天神顯現在虛空中，對善信說：『如果想要歸依西方安穩清凈的佛國，應當先向十方禮拜，以慈心敬意祈念，必定能夠達到。』說完便隱去。 爾時，善信踴躍歡喜，便自己沐浴，焚香散花，向十方合掌禮拜。心中思念。一切人都有天神在空中說：『你應當正心向于西方，說出這一頌，以此讚歎阿彌陀佛（Amitabha）。』善信即面向西方，如天神所說。天地大動，所有困厄都得到解脫，疾病立即消除，毒痛安穩，愁憂轉為歡喜，盲人復明，聾人復聰，啞巴能言。不善之人變得善良，不信之人變得相信。人和非人等都各得所愿。善信焚香散花，唸誦頌詞。正心閉目，數息靜心，思惟身中之事。帝釋（Indra，佛教護法神）化作端正男子，年十八九歲，手持黃金站在善信面前，用頌詞來試探他。善信正心用正頌回答，斥責男女之過。帝釋踴躍合掌，慰勞他，問他想要尋求什麼。普世無雙的功德浩瀚無邊，不可稱量，希望他能相告。於是善信聽聞帝釋的讚歎，信心歡喜，大地為之震動，即為他說偈，願意奉獻佛法。帝釋大為歡喜，便化滅而去。善信焚香自歸諸佛。佛與大眾一起飛行到善信家中。父母兄弟見佛飛空，無不歡喜。善信上前禮拜，繞佛。
【English Translation】 English version Wuxi (name of a person). I think of my parents, brothers, and the five kinds of relatives, both internal and external. They are ignorant of merit and demerit, and their greed is insatiable. When I was three or five years old, I was betrothed to another man. My brothers accepted food, drink, wine, meat, and silk. Thinking that I myself will go to suffer hardships, being imprisoned and bound and unable to escape, what should I do? For this reason, I would rather die young than be like this. Today, my body and mind are pure, and I should make supreme vows, seeking a peaceful and joyful palace where I can entertain myself, and should not indulge in filth, sinking into the three evil paths of hell, hungry ghosts, and animals, not seeing the light, and being with suffering for a long time. So I straightened my mind and vowed to dedicate my life. If there are gods, they should know my sincerity. At that time, a heavenly being appeared in the void and said to Shanxin (name of a person): 'If you want to take refuge in the peaceful and pure Buddha land of the West, you should first bow to the ten directions, and pray with compassion and reverence, and you will surely achieve it.' After speaking, he disappeared. At that time, Shanxin rejoiced and rejoiced, and then bathed himself, burned incense, scattered flowers, and bowed to the ten directions with his palms together. He thought in his heart. Everyone has a heavenly being in the air saying: 'You should straighten your heart towards the West and say this verse to praise Amitabha (Amitabha).' Shanxin then faced the West, as the heavenly being said. Heaven and earth shook greatly, and all difficulties were relieved, diseases were immediately eliminated, pain was peaceful, sorrow turned into joy, the blind regained sight, the deaf regained hearing, and the mute could speak. The wicked became good, and the unbelieving became believing. Humans and non-humans alike all got what they wanted. Shanxin burned incense, scattered flowers, and recited the verses. Straighten your heart, close your eyes, count your breaths, calm your mind, and think about the things in your body. Indra (Indra, a Buddhist protector god) transformed into a handsome man, eighteen or nineteen years old, holding gold in his hand and standing in front of Shanxin, testing him with verses. Shanxin answered with a righteous heart and righteous verses, rebuking the faults of men and women. Indra rejoiced and put his palms together, comforting him, and asking him what he wanted to seek. The unparalleled merits in the world are boundless and immeasurable, and he hoped that he could tell him. So Shanxin heard Indra's praise, his faith rejoiced, the earth shook, and he said a verse for him, willing to dedicate the Dharma. Indra was overjoyed and disappeared. Shanxin burned incense and took refuge in all the Buddhas. The Buddha and the assembly flew to Shanxin's home together. When his parents and brothers saw the Buddha flying in the air, they were all overjoyed. Shanxin stepped forward to bow and circumambulate the Buddha.
百匝。佛便微笑無數光出。語以戒法。繞身百匝還從頂入。即授二十四戒。佛言。是為我優婆夷高行三八二十四戒。善信歡喜而得七住。便於佛前化身為男。父母兄弟皆受五戒(出善信磨祝經卷上)。
經律異相卷第三十八 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第三十九(外道仙人部)
梁沙門僧旻寶唱等集外道立異見原由一六師共誓伺欲降佛累遣覘觀皆從佛化二六師與佛弟子捔道力三以鐷鐷腹頭上戴火自顯雄異四智幻國人事烏與孔雀五富蘭迦葉與佛捔道不如自盡六羼提仙人修忍行慈為迦利王所割截七螺文仙人造書風雨不能飄侵八四仙人得道緣九仙人失通生惡道十仙人見聞女人聲色失其神通十一化足手著王女生愛后興惡念墮墜阿鼻十二提波延那聞舍芝聲起愛十三雪山仙人與虎行欲生十二子十四撥劫仙人見王女發欲失通十五獨角仙人情染世欲為淫女所騎十六
外道立異見原由一
佛告文殊。汝欲聞世間建立外道不。過去時世有佛。名拘孫陀跋陀羅。出興於世。時彼世界無諸沙礫。無外道名。唯一大乘。佛涅槃后法欲滅時。有一阿蘭若比丘。名曰佛慧。有一善人施無價衣。比丘受之。有諸獵師生劫盜心。夜將比丘至深山中。壞身裸形懸首系樹。時有采花婆羅
【現代漢語翻譯】 百匝（bǎi zā）：佛陀便顯現微笑，放出無數光芒，並以戒法教導他。光芒環繞其身百匝后，從頭頂進入。隨即授予他二十四戒。佛陀說：『這是我的優婆夷（yōupóyí，女居士）的高尚行為，受持三八二十四戒。』這位善信歡喜踴躍，證得七住位。並在佛陀面前化身為男子。他的父母兄弟都受了五戒（出自《善信磨祝經》捲上）。
《經律異相》卷第三十八 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第三十九（外道仙人部）
梁朝沙門僧旻、寶唱等編輯 外道建立不同見解的緣由： 一、六師（liù shī，六位外道宗師）共同發誓伺機降伏佛陀，屢次派遣偵察者，結果都皈依了佛陀。 二、六師與佛陀的弟子較量道力。 三、以鐷鐷（yè yè）腹部頭上戴火，以此顯示自己的雄壯奇異。 四、智幻國的人事、烏鴉與孔雀。 五、富蘭迦葉（fùlán jiāshè，六師之一）與佛陀較量道力，不如佛陀而自盡。 六、羼提仙人（chàntí xiānrén，忍辱仙人）修行忍辱，慈悲為懷，卻被迦利王（jiālì wáng）割截身體。 七、螺文仙人（luówén xiānrén）製造文字，風雨不能飄侵。 八、四位仙人得道的因緣。 九、仙人失去神通而墮入惡道。 十、仙人見聞女人的聲色，失去神通。 十一、化作足和手，愛上王女，後來興起惡念，墮入阿鼻地獄。 十二、提波延那（típō yánnà）聽聞舍芝（shě zhī）的聲音而生起愛慾。 十三、雪山仙人（xuěshān xiānrén）與老虎行淫慾，生下十二個孩子。 十四、撥劫仙人（bōjié xiānrén）見到王女，生起淫慾，失去神通。 十五、獨角仙人（dújiǎo xiānrén）情染世俗慾望，被**所騎。
外道建立不同見解的緣由之一
佛陀告訴文殊（wénshū）：『你想聽聽世間建立外道的緣由嗎？』過去世時，有佛陀，名為拘孫陀跋陀羅（jūsūntuó bátuóluó）。出世於世間。當時那個世界沒有沙礫，沒有外道的名號，只有大乘佛法。佛陀涅槃后，佛法將要滅亡時，有一位阿蘭若比丘（ālányě bǐqiū，在寂靜處修行的比丘），名叫佛慧。有一位善人施捨無價的衣服，比丘接受了。有一些獵人，生起劫奪之心，夜晚將比丘帶到深山中，毀壞他的身體，剝光他的衣服，懸掛在樹上。當時有一位採花的婆羅門（póluómén）...
【English Translation】 Baiza (bǎi zā): The Buddha then smiled, emitting countless rays of light, and taught him the precepts. The light circled his body hundreds of times before entering from the top of his head. He was then given the twenty-four precepts. The Buddha said, 'This is the noble conduct of my Upasika (yōupóyí, female lay follower), upholding the three sets of eight, the twenty-four precepts.' This faithful believer rejoiced and attained the seventh stage of dwelling. He then transformed into a man in front of the Buddha. His parents and siblings all received the five precepts (from the Shanxin Mozhu Sutra, scroll 1).
Excerpts from Sutras and Vinaya, Scroll 38 Taisho Tripitaka Volume 53, No. 2121, Excerpts from Sutras and Vinaya
Excerpts from Sutras and Vinaya, Scroll 39 (Section on Heretical Ascetics)
Compiled by the Liang Dynasty Shramanas Sengmin, Baochang, etc. The reasons why heretics establish different views: 1. The Six Teachers (liù shī, six heretical teachers) jointly vowed to subdue the Buddha, repeatedly sending scouts, but all ended up converting to the Buddha. 2. The Six Teachers competed with the Buddha's disciples in spiritual power. 3. Using Yeye (yè yè)'s abdomen with fire on his head to show his majestic strangeness. 4. The affairs of the people in the Land of Illusions, crows and peacocks. 5. Purana Kassapa (fùlán jiāshè, one of the Six Teachers) competed with the Buddha in spiritual power, but failed and committed suicide. 6. Kshanti the Immortal (chàntí xiānrén, the Immortal of Patience) practiced forbearance and compassion, but was dismembered by King Kali (jiālì wáng). 7. The Snail-Script Immortal (luówén xiānrén) created writing that could not be destroyed by wind and rain. 8. The causes and conditions for the enlightenment of the four immortals. 9. Immortals lose their supernatural powers and fall into evil realms. 10. Immortals lose their supernatural powers upon seeing and hearing the sights and sounds of women. 11. Transforming into feet and hands, falling in love with the king's daughter, later developing evil thoughts, and falling into Avici Hell. 12. Devayana (típō yánnà) developed lust upon hearing the sound of Shezhi (shě zhī). 13. The Snow Mountain Immortal (xuěshān xiānrén) had intercourse with a tiger and gave birth to twelve children. 14. The Bajie Immortal (bōjié xiānrén) saw the king's daughter, developed lust, and lost his supernatural powers. 15. The One-Horned Immortal (dújiǎo xiānrén) became tainted by worldly desires and was ridden by a **.
One of the reasons why heretics establish different views
The Buddha told Manjushri (wénshū), 'Do you want to hear the reasons why heretics are established in the world?' In the past, there was a Buddha named Krakucchanda Buddha (jūsūntuó bátuóluó). He appeared in the world. At that time, that world had no gravel, no name of heretics, only the Mahayana Dharma. After the Buddha entered Nirvana, when the Dharma was about to perish, there was an Aranya Bhikshu (ālányě bǐqiū, a monk practicing in a quiet place) named Buddha Wisdom. A virtuous person donated priceless clothes, which the Bhikshu accepted. Some hunters developed thoughts of robbery and took the Bhikshu to a deep mountain at night, destroying his body, stripping his clothes, and hanging him on a tree. At that time, there was a flower-picking Brahmin (póluómén)...
門至阿蘭若處。見虎恐怖向山馳走。見彼比丘。壞身裸形懸首系樹。驚歎嗚呼。沙門先著袈裟。而今裸形。必知袈裟非解脫因。自懸苦行是真學道。彼人豈當舍離善法。正當分明知。此是解脫道因壞正法。即舍衣拔髮作裸形沙門。裸形外道從是而起也。時比丘自得解縛。即取樹皮。赤石涂染。以自障蔽。結草拂蚊。又有采花婆羅門見之。念言。是比丘舍先好衣。著如是衣。捉如是拂。豈當舍離善法。正當分明知。此是解脫道。即學是法。出家婆羅門從是而起也。時彼比丘暮入水浴。因洗頭瘡。即取水衣以覆瘡上。取牧牛人所棄弊衣以自覆身。時有𢸺者見已念言。是比丘先著袈裟。而今悉舍。必知袈裟非解脫因。故被髮弊衣日夜三浴修習苦行。豈當舍離善法。正當分明知。此是解脫道。即學彼法。苦行婆羅門復從是起也。比丘浴已身體多瘡蠅蜂唼食。即以白灰處處涂瘡。以水衣覆身。時有見者謂言。是道即學彼法。灰涂婆羅門從是而起也。比丘燃火炙瘡。瘡轉苦痛不能堪忍。投巖自害。時有見者言。是比丘先著好衣。今乃如是。豈當舍離善法。正知投巖是解脫道。投巖事火從是而起也。如是次第九十六種。皆因是比丘種種形類。起諸妄想。各自生見。譬如有國一一相視。而起粗想。粗想既生。各各相殺。外道生異亦復如
【現代漢語翻譯】 現代漢語譯本：到達阿蘭若（Aranya，寂靜處）時，（有人）見到老虎，驚恐地向山上跑去。看到那位比丘（Bhiksu，佛教出家人）毀壞身體，赤身裸體地把頭懸掛在樹上，驚歎道：『唉！沙門（Sramana，出家修行人）先前穿著袈裟，現在卻赤身裸體，必定是知道袈裟不是解脫的原因。這種自我懸掛的苦行才是真正學道。』那人怎麼會捨棄善法呢？一定是清楚地知道，這才是解脫的道路，毀壞正法。於是就捨棄衣服，拔掉頭髮，做了裸形沙門。裸形外道就是從這裡開始的。當時，那位比丘自己解開了束縛，就取來樹皮，用紅色的石頭涂染，用來遮蔽身體，又編結草來驅趕蚊蟲。又有一個採花的婆羅門（Brahmana，印度教祭司）看見他，心想：『這位比丘捨棄了先前的好衣服，穿上這樣的衣服，拿著這樣的拂塵，怎麼會捨棄善法呢？一定是清楚地知道，這才是解脫的道路。』於是就學習這種方法，出家婆羅門就是從這裡開始的。當時，那位比丘傍晚進入水中洗浴，因為清洗頭上的瘡，就取來水衣覆蓋在瘡上，又取來牧牛人丟棄的破舊衣服遮蓋身體。當時，有一個𢸺者看見後心想：『這位比丘先前穿著袈裟，現在全都捨棄了，必定是知道袈裟不是解脫的原因，所以披散頭髮，穿著破舊的衣服，日夜三次洗浴，修習苦行。怎麼會捨棄善法呢？一定是清楚地知道，這才是解脫的道路。』於是就學習他的方法，苦行婆羅門也是從這裡開始的。比丘洗浴后，身體上有很多瘡，蒼蠅和蜜蜂叮咬，就用白色的灰到處塗抹瘡，用水衣覆蓋身體。當時，有一個看見的人說：『這就是道。』就學習他的方法，灰涂婆羅門也是從這裡開始的。比丘點燃火來燒灼瘡，瘡越來越痛苦，無法忍受，就跳下懸崖自殺。當時，有一個看見的人說：『這位比丘先前穿著好衣服，現在卻這樣，怎麼會捨棄善法呢？一定是知道跳崖是解脫的道路。』跳崖和事火（崇拜火）就是從這裡開始的。就這樣，次第產生了九十六種外道，都是因為這位比丘的種種形貌，產生了各種妄想，各自產生了不同的見解。譬如有一個國家，人們互相看著對方，就產生了粗俗的想法。粗俗的想法產生后，就互相殘殺。外道產生差異也是這樣。 English version: Arriving at Aranya (a quiet place), (someone) saw a tiger and ran in terror towards the mountain. Seeing that Bhiksu (Buddhist monk) destroying his body, hanging himself naked from a tree, he exclaimed: 'Alas! The Sramana (ascetic) previously wore a kasaya (monastic robe), but now he is naked. He must know that the kasaya is not the cause of liberation. This self-hanging ascetic practice is the true way of learning. How could that person abandon the good Dharma? He must clearly know that this is the path to liberation, destroying the true Dharma.' So he abandoned his clothes, pulled out his hair, and became a naked Sramana. The naked heretics arose from this. At that time, the Bhiksu untied himself, took tree bark, dyed it with red stone, and used it to cover his body, and made a grass whisk to drive away mosquitoes. Then a flower-gathering Brahmana (Hindu priest) saw him and thought: 'This Bhiksu has abandoned his good clothes and wears such clothes, holding such a whisk. How could he abandon the good Dharma? He must clearly know that this is the path to liberation.' So he learned this method, and the renunciate Brahmanas arose from this. At that time, the Bhiksu entered the water to bathe in the evening. Because he was washing the sores on his head, he took a water cloth to cover the sores, and took the discarded rags of a cowherd to cover his body. At that time, someone who saw him thought: 'This Bhiksu previously wore a kasaya, but now he has abandoned it all. He must know that the kasaya is not the cause of liberation, so he lets his hair down, wears ragged clothes, and bathes three times day and night, practicing asceticism. How could he abandon the good Dharma? He must clearly know that this is the path to liberation.' So he learned his method, and the ascetic Brahmanas arose from this. After the Bhiksu bathed, his body had many sores, and flies and bees were eating them, so he smeared white ash all over the sores and covered his body with a water cloth. At that time, someone who saw him said: 'This is the path.' So he learned his method, and the ash-smeared Brahmanas arose from this. The Bhiksu lit a fire to burn the sores. The sores became more and more painful and he could not bear it, so he jumped off a cliff and killed himself. At that time, someone who saw him said: 'This Bhiksu previously wore good clothes, but now he is like this. How could he abandon the good Dharma? He must know that jumping off a cliff is the path to liberation.' Jumping off cliffs and worshipping fire arose from this. In this way, ninety-six kinds of heretics arose in succession, all because of the various forms of this Bhiksu, giving rise to various delusions, and each generating different views. For example, if there is a country where people look at each other, they generate crude thoughts. Once crude thoughts arise, they kill each other. The differences between heretics are also like this.
【English Translation】 English version: Arriving at Aranya (a quiet place), (someone) saw a tiger and ran in terror towards the mountain. Seeing that Bhiksu (Buddhist monk) destroying his body, hanging himself naked from a tree, he exclaimed: 'Alas! The Sramana (ascetic) previously wore a kasaya (monastic robe), but now he is naked. He must know that the kasaya is not the cause of liberation. This self-hanging ascetic practice is the true way of learning. How could that person abandon the good Dharma? He must clearly know that this is the path to liberation, destroying the true Dharma.' So he abandoned his clothes, pulled out his hair, and became a naked Sramana. The naked heretics arose from this. At that time, the Bhiksu untied himself, took tree bark, dyed it with red stone, and used it to cover his body, and made a grass whisk to drive away mosquitoes. Then a flower-gathering Brahmana (Hindu priest) saw him and thought: 'This Bhiksu has abandoned his good clothes and wears such clothes, holding such a whisk. How could he abandon the good Dharma? He must clearly know that this is the path to liberation.' So he learned this method, and the renunciate Brahmanas arose from this. At that time, the Bhiksu entered the water to bathe in the evening. Because he was washing the sores on his head, he took a water cloth to cover the sores, and took the discarded rags of a cowherd to cover his body. At that time, someone who saw him thought: 'This Bhiksu previously wore a kasaya, but now he has abandoned it all. He must know that the kasaya is not the cause of liberation, so he lets his hair down, wears ragged clothes, and bathes three times day and night, practicing asceticism. How could he abandon the good Dharma? He must clearly know that this is the path to liberation.' So he learned his method, and the ascetic Brahmanas arose from this. After the Bhiksu bathed, his body had many sores, and flies and bees were eating them, so he smeared white ash all over the sores and covered his body with a water cloth. At that time, someone who saw him said: 'This is the path.' So he learned his method, and the ash-smeared Brahmanas arose from this. The Bhiksu lit a fire to burn the sores. The sores became more and more painful and he could not bear it, so he jumped off a cliff and killed himself. At that time, someone who saw him said: 'This Bhiksu previously wore good clothes, but now he is like this. How could he abandon the good Dharma? He must know that jumping off a cliff is the path to liberation.' Jumping off cliffs and worshipping fire arose from this. In this way, ninety-six kinds of heretics arose in succession, all because of the various forms of this Bhiksu, giving rise to various delusions, and each generating different views. For example, if there is a country where people look at each other, they generate crude thoughts. Once crude thoughts arise, they kill each other. The differences between heretics are also like this.
是(出殃掘魔羅經第四卷)。
六師共誓伺欲降佛累遣覘觀皆從佛化二
昔六師在世。貪著利養自稱獨尊。聞佛出世神德過人。集共結誓。我等宜可齊心同議。語不相違乃得勝之。即遣一人往觀如來。為如人不。視無厭足。還白六師。瞿曇顏貌世之希有威神光明逾于日月。如我所見無可譬喻。六人復念。其人出於王種。理應端正。何足復怪。今且更遣一人往觀。為無為為躁疾。還告六師。瞿曇在眾如獸中王。無所畏難。六人復念。愚人希更事。貪彼光明。此是常儀。何足復怪。出自王宮六萬采女晝夜相娛未更師學。更遣往聽。頗有經理為如凡夫。即遣明達一人觀佛所說。還白六人。彼所道說達古知今。前知無極卻睹無窮。判義析理事不煩重。六師復作是念。世多有人辯辭捷疾悅可人心。然理不在不可尋究。復遣往觀。眾人聞說為寂然聽受為憒亂耶。還白六師。瞿曇所顯味如甘露。眾人渴仰聽無厭足。六人復念。人集從初久必退散。更遣高勝一人往瞻。為義理深邃為淺薄耶。還白六師。瞿曇所顯如海無涯。我等所見如牛蹄水。今我一人。且欲就彼求為弟子。前後使人各共相將詣如來所。復有無數眾生相競而到。佛說偈曰。
自得最正覺 不染一切法 一切智無畏 自然無師保
六師弟子聞
【現代漢語翻譯】 現代漢語譯本 (出殃掘魔羅經第四卷)
六師（佛教以外的六種主要宗教或哲學派別的領袖）共同發誓要伺機降伏佛陀，屢次派遣人去窺探觀察，結果都被佛陀感化。
過去，六師在世時，貪圖利養，自稱是唯一的尊者。聽說佛陀出世，神聖的德行超過常人，就聚集在一起共同發誓：『我們應該齊心協力，共同商議，言語不互相違背，才能戰勝他。』於是派遣一人前去觀察如來，看他是否像人們說的那樣。那人觀看后，沒有厭倦滿足的時候，回來稟告六師：『瞿曇（釋迦牟尼佛的尊稱）的容貌是世間罕見的，威嚴神聖的光明勝過日月。據我所見，沒有什麼可以比擬。』六師又想：『那人出身于王族，理應相貌端正，這有什麼可奇怪的。現在姑且再派遣一人前去觀察，看他是清凈無為還是浮躁輕率。』回來后告訴六師：『瞿曇在眾人之中，如同獸中之王，無所畏懼。』六師又想：『愚笨的人希望看到新奇的事物，貪圖他的光明，這是常有的情況，這有什麼可奇怪的。他出自王宮，六萬采女日夜與他嬉戲，沒有經歷過師長的教導。』再派遣一人前去聽講，看他是否通曉事理，還是像個凡夫俗子。於是派遣一個明達事理的人去觀察佛陀所說的話。回來稟告六師：『他所講的道理通達古今，向前知道沒有窮盡，向後看到沒有邊際，判斷事理，分析事情，既準確又簡明。』六師又這樣想：『世上很多人辯論口才敏捷，說的話悅耳動聽，然而道理不在其中，不可尋究。』再次派遣人前去觀察，看眾人聽他說法是寂靜無聲地聽受，還是喧鬧雜亂。回來稟告六師：『瞿曇所顯現的道理，味道如同甘露，眾人如飢似渴地仰慕，聽聞沒有厭倦滿足的時候。』六師又想：『人們聚集在一起，開始時人多，時間久了必定會退散。』再派遣一個才能高超的人前去觀察，看他的義理是深邃還是淺薄。回來稟告六師：『瞿曇所顯現的道理，如同大海一樣沒有邊際，我們所見到的如同牛蹄中的水。現在我一個人，想要去他那裡，請求做他的弟子。』前後派遣的人各自帶領著同伴前往如來所在的地方，還有無數的眾生爭先恐後地趕到。佛陀說偈語道：
『自己獲得最正確的覺悟，不沾染一切法，一切智慧沒有畏懼，自然而然沒有老師的教導。』
六師的弟子聽了這些話。
【English Translation】 English version (The Sutra of Extinguishing Calamities and Uprooting the Mara, Volume 4)
The Six Teachers (leaders of six major religious or philosophical schools outside of Buddhism) jointly vowed to find an opportunity to subdue the Buddha, repeatedly sending people to spy and observe, but all were transformed by the Buddha.
In the past, when the Six Teachers were in the world, they were greedy for profit and claimed to be the only venerable ones. Hearing that the Buddha had appeared in the world, with divine virtues surpassing ordinary people, they gathered together and jointly vowed: 'We should work together with one heart and mind, discuss together, and not contradict each other in our words, so that we can defeat him.' So they sent a person to observe the Tathagata (an epithet of the Buddha), to see if he was as people said. After watching, the person had no time to be satiated, and returned to report to the Six Teachers: 'Gautama's (an honorific title for Shakyamuni Buddha) appearance is rare in the world, and his majestic and divine light surpasses the sun and moon. As I have seen, there is nothing comparable.' The Six Teachers thought again: 'That person comes from a royal family, so he should be handsome. What is so strange about that? Now let's send another person to observe whether he is pure and inactive or impetuous and rash.' After returning, he told the Six Teachers: 'Gautama is among the crowd like the king of beasts, fearless.' The Six Teachers thought again: 'Foolish people hope to see novel things and are greedy for his light. This is a common occurrence. What is so strange about that? He comes from the royal palace, and sixty thousand concubines play with him day and night. He has not experienced the teachings of teachers.' Send another person to listen to his lectures, to see if he understands things or is like an ordinary person. So they sent a person who understood things to observe what the Buddha said. Returning, he reported to the Six Teachers: 'The principles he speaks of understand the past and know the present, know no end forward, and see no limit backward. Judging principles and analyzing things are accurate and concise.' The Six Teachers thought again: 'Many people in the world are quick-witted in debate, and their words are pleasing to the ear, but the principles are not in them and cannot be found.' They sent someone again to observe whether the crowd listened to his teachings silently or noisily and chaotically. Returning, he reported to the Six Teachers: 'The principles that Gautama reveals taste like nectar. The crowd yearns for them like hungry people, and listening is never tiring.' The Six Teachers thought again: 'When people gather together, there are many people at the beginning, but over time they will disperse.' Send another person with great talent to observe whether his meaning is profound or shallow. Returning, he reported to the Six Teachers: 'The principles that Gautama reveals are like the sea without limit, and what we see is like the water in a cow's hoof. Now I alone want to go to him and ask to be his disciple.' The people sent before and after each led their companions to the place where the Tathagata was, and countless sentient beings rushed to arrive. The Buddha spoke the verse:
'Having attained the most correct enlightenment, undefiled by all dharmas, all wisdom without fear, naturally without the guidance of a teacher.'
The disciples of the Six Teachers heard these words.
佛說偈。心堅固者即求為道。心猶豫者還以白師言。三界獨尊典領十方。實無等倫。宜各馳散自求所安。
我既無師保 亦獨無伴侶 積一得作佛 自然通聖道(出六師結誓經)
六師與佛弟子捔道力三
有王名多福。太子字增福。王奉六師。子事佛道。所遵不同。時世無沙門。唯一白衣以為師首。其外道五百人嫉師名德。即白王言。國事兩法令人不專一。愿與佛道師各現奇德。要不如者沒屬為奴。王即可之。外道與此師剋日。要結。王前各試功藝共相然可。梵志皆善射馭。即行入山。五百人各射射一鹿。皆貫左目來角伎術。賢者亦入山精思念佛求威神佐助以彰大道。即有五色鹿子忽從地出。歡喜持歸。外道知之。伺賢者出行。往詣其家。詭語其婦曰。卿夫欲舍家作道人。但坐此鹿當破汝家。婦聞恚怒。以鹿乞之。賢者來歸不見其鹿。問婦曰。不祥之物今已失之。夫甚愁憂。復還山中至誠懺悔。即有明月神珠忽從地出。便持此珠赍現梵志。往詣至門行賣奇物。梵志婦曰。吾家亦有異物可共相方。即出鹿子。賢者便白王。使吾掌此鹿子。汝今盜之其罪不測。婦懅還之。至其試曰。梵志各送死鹿皆傷左目既穢且臭。王甚惡之。賢者前牽神鹿。赍明珠來上王殿。二物飛騰嬉戲星流電曜。舉宮奇之。婆
【現代漢語翻譯】 現代漢語譯本：佛陀宣說了偈語：『內心堅定的人，就應當尋求真理之道；內心猶豫不定的人，還是應該告訴自己的老師。』三界之中，唯有佛陀是至尊，統領十方世界，實在沒有誰能與他相比。你們都應該各自散去，自己尋求安穩之處。
『我既沒有老師的保護，也獨自一人沒有同伴。』 『通過積累善行，最終可以成佛，自然通達神聖的道路。』（出自《六師結誓經》）
六師與佛陀弟子較量道力（三）
過去有一位國王名叫多福（Duofu），太子名叫增福（Zengfu）。國王信奉六師（Liushi），太子信奉佛道。父子所遵奉的道路不同。當時世上沒有沙門（Shamen），只有一位白衣（Baiyi）作為他們的首領。那些外道（Waidào）五百人嫉妒這位白衣首領的名聲和德行，就對國王說：『國家同時奉行兩種不同的教法，會使人們的思想不專一。我們希望與佛道的老師各自展現奇特的法力，誰不如對方，就沒入對方為奴。』國王同意了他們的請求。外道與這位白衣首領約定日期，在國王面前各自展示技藝，互相認可。梵志（Fanzhi）們都擅長射箭和駕車，於是就進入山中。五百人各自射殺了一隻鹿，都射中了左眼。輪到賢者（Xianzhe）展示技藝時，賢者也進入山中，專心致志地思念佛陀，祈求佛陀的威神加持，以彰顯大道。隨即，一隻五色的小鹿忽然從地裡冒了出來。賢者歡喜地將它帶回家。外道們知道了這件事，就趁賢者外出的時候，來到他家，欺騙他的妻子說：『你的丈夫想要捨棄家庭去做道人，但這隻鹿會給你們家帶來災禍。』妻子聽了非常生氣，就把鹿送給了他們。賢者回來后，沒有看到那隻鹿，就問他的妻子。妻子說：『那不祥之物現在已經失去了。』賢者非常憂愁，又回到山中，至誠懺悔。隨即，一顆明月神珠忽然從地裡冒了出來。賢者就拿著這顆珠子，去梵志那裡，到門口叫賣奇物。梵志的妻子說：『我家也有異物，可以互相比較。』就拿出了那隻小鹿。賢者就對國王說：『你讓我掌管這隻小鹿，你們現在卻偷走了它，罪責不可估量。』梵志的妻子害怕了，就把鹿還了回去。到了約定的日子，梵志們各自送上死鹿，都傷了左眼，既污穢又腥臭，國王非常厭惡。賢者牽著神鹿，拿著明珠來到王殿。這兩樣東西飛騰嬉戲，光芒四射，整個宮殿都感到驚奇。婆
【English Translation】 English version: The Buddha spoke a verse: 'Those whose hearts are firm should seek the path of truth; those whose hearts are hesitant should still tell their teachers.' In the three realms, only the Buddha is the supreme one, leading the ten directions; truly, there is no one equal to him. You should all disperse and seek your own peace.
'I have neither teacher nor protector, and I am alone without companions.' 'By accumulating good deeds, one can ultimately become a Buddha, naturally attaining the sacred path.' (From the Sutra of the Six Teachers' Oath)
The Six Teachers and the Buddha's Disciples Compete in Spiritual Power (3)
Once there was a king named Duofu (Duofu, meaning 'Many Blessings'). His crown prince was named Zengfu (Zengfu, meaning 'Increasing Blessings'). The king revered the Six Teachers (Liushi, referring to six non-Buddhist teachers), while the prince served the Buddha's path. Their paths differed. At that time, there were no Shamen (Shamen, meaning renunciates or monks) in the world, only a layman (Baiyi, meaning 'white-clothed') as their leader. The five hundred heretics (Waidào, meaning 'outside the path' or non-Buddhists) were jealous of the layman's reputation and virtue, and said to the king, 'The country follows two different teachings, causing people's minds to be unfocused. We wish to compete with the teacher of the Buddha's path, each displaying miraculous powers. Whoever is inferior will be enslaved by the other.' The king agreed to their request. The heretics and the layman agreed on a date to demonstrate their skills before the king, with mutual consent. The Brahmins (Fanzhi, referring to Brahmins) were skilled in archery and charioteering, so they went into the mountains. Each of the five hundred shot a deer, all hitting the left eye. When it was the sage's (Xianzhe, meaning 'wise one') turn to demonstrate his skills, he also went into the mountains, concentrating on the Buddha, seeking the Buddha's divine power to manifest the great path. Suddenly, a five-colored fawn emerged from the ground. The sage joyfully took it home. The heretics learned of this and, taking advantage of the sage's absence, went to his house and deceived his wife, saying, 'Your husband wants to abandon the family to become a renunciate, but this deer will bring misfortune to your family.' Hearing this, the wife became angry and gave the deer to them. When the sage returned and did not see the deer, he asked his wife. The wife said, 'That inauspicious thing is now lost.' The sage was very worried and returned to the mountains, sincerely repenting. Suddenly, a bright moon pearl emerged from the ground. The sage took this pearl and went to the Brahmins, selling strange objects at their door. The Brahmin's wife said, 'Our house also has strange objects that can be compared.' She then brought out the fawn. The sage then said to the king, 'You allowed me to take care of this fawn, but now you have stolen it, the crime is immeasurable.' The Brahmin's wife was afraid and returned the deer. On the appointed day, the Brahmins each presented dead deer, all wounded in the left eye, both filthy and smelly, which the king greatly disliked. The sage led the divine deer and brought the pearl to the king's palace. The two objects flew and played, shining like stars and lightning, and the entire palace was amazed.婆
羅門五百人自知術藝不競。即沒為奴。婦皆為婢(出十卷譬喻經第八卷)。
以鐷鐷腹頭上戴火自顯雄異四
南天竺有論議師。以銅鐷鐷腹。頭上燃火。來入舍衛國。時人問言。汝何因爾。答言。我智多恐腹裂。著火欲照闇。時人語言。癡婆羅門。日照天下何以言闇。答言。汝不知。闇有二種。一者無日月火燭。二者愚癡無智慧明。諸人又言。汝未見訶哆釋子比丘。何敢作是語答。若見共語者闇夜見日出。時城內人民即喚訶哆釋子比丘。欲令共論。時訶哆聞之。心愁入城。道中見二羝羊共鬥。即日取相。一羊是婆羅門。一羊是我。我者不如。轉更愁憂。前行又見二牛共鬥。復作是念。一牛是婆羅門。一牛是我。即復不如。又至前門。復見二人相撲。又作是念。亦復不如。欲入論處。見一人持滿瓶水。水瓶即破。復作是念。我見諸不吉相。不得已入舍。見是婆羅門。眼口相貌自知不如。就坐須臾。諸人便言。可共論議。答言。我今小不安隱。須待明日便還宿處(出十誦律二誦第三卷)。
智幻國人事烏與孔雀五
過去世時。有一大國。在於北方邊地。號曰智幻。智幻人赍持烏來。至波遮梨國。而其國界無有此烏。亦無異類奇妙之鳥。時人見烏。歡喜踴躍。供養奉事飲食果瓜。而訊息之。遠方之
【現代漢語翻譯】 現代漢語譯本 羅門五百人自知技藝不如別人，於是沒入為奴，他們的妻子都淪為婢女。（出自《十卷譬喻經》第八卷） 以鐷鐷（一種金屬器皿）腹頭上戴火來顯示自己的雄異之處 在南天竺（古代印度南部地區）有一位論議師，他用銅鐷鐷（一種金屬器皿）覆蓋腹部，頭上燃著火，來到舍衛國（古代印度城市）。當時有人問他：『你為何這樣做？』他回答說：『我的智慧太多，恐怕腹部會裂開，點火是爲了照亮黑暗。』當時有人說：『愚癡的婆羅門（古印度僧侶），太陽照耀天下，為何還說黑暗？』他回答說：『你們不知道，黑暗有兩種，一種是沒有日月火燭的光明，另一種是愚癡沒有智慧的光明。』眾人又說：『你還沒見過訶哆（姓名）釋子（釋迦牟尼的弟子）比丘（出家人），怎麼敢說這樣的話？』他回答說：『如果見到並與他辯論，就像在黑夜裡見到太陽升起。』當時城內的人民就叫來訶哆（姓名）釋子（釋迦牟尼的弟子）比丘（出家人），想讓他與論議師辯論。當時訶哆（姓名）聽到后，心中憂愁地進入城中。在路上看到兩隻羝羊（公羊）互相爭鬥，立刻以此為占卜的徵兆，心想一隻羊是婆羅門（古印度僧侶），一隻羊是我，我不如他。更加愁悶憂慮。向前走又看到兩頭牛互相爭鬥，又這樣想，一頭牛是婆羅門（古印度僧侶），一頭牛是我，我又不如他。又走到前門，又看到兩個人互相摔跤，又這樣想，我又不如他。想要進入辯論的場所，看到一個人拿著裝滿水的瓶子，水瓶立刻破裂。又這樣想，我看到了各種不吉利的徵兆。不得已進入辯論場所，見到那位婆羅門（古印度僧侶），看他的眼神、口才、相貌，自知不如他。就坐了一會兒，眾人便說：『可以開始辯論了。』他回答說：『我現在稍微有些不舒服，需要等到明天。』於是就回到了住處。（出自《十誦律》二誦第三卷） 智幻國（國名）的人把烏鴉當成孔雀一樣 過去世的時候，有一個大國，在北方的邊境地區，叫做智幻（國名）。智幻（國名）的人帶著烏鴉來到波遮梨國（國名），而這個國家沒有烏鴉，也沒有其他奇異美妙的鳥類。當時的人們見到烏鴉，歡喜雀躍，供養奉事，用飲食果瓜來餵養它，並打聽烏鴉的訊息。
【English Translation】 English version Five hundred Brahmanas (ancient Indian priests) knew that their skills and arts were inferior to others, so they became slaves, and their wives became maids. (From the Tenth Volume of the Parable Sutra, Volume 8) Using a 'Yeye' (a kind of metal utensil) on the abdomen and wearing fire on the head to show one's own heroism and uniqueness. In South India (ancient southern region of India), there was a debater who covered his abdomen with a copper 'Yeye' (a kind of metal utensil) and came to Shravasti (ancient Indian city) with fire burning on his head. At that time, someone asked him, 'Why are you doing this?' He replied, 'I have too much wisdom, and I am afraid my abdomen will burst, so I light a fire to illuminate the darkness.' At that time, someone said, 'Foolish Brahmana (ancient Indian priest), the sun shines on the world, why do you still say it is dark?' He replied, 'You don't know, there are two kinds of darkness, one is the absence of the light of the sun, moon, and candles, and the other is the darkness of ignorance without the light of wisdom.' The people then said, 'You have not seen the Bhikshu (monk) Hato (name) Shakya (Shakyamuni's disciple), how dare you say such things?' He replied, 'If I see him and debate with him, it will be like seeing the sun rise in the dark night.' At that time, the people in the city called the Bhikshu (monk) Hato (name) Shakya (Shakyamuni's disciple), wanting him to debate with the debater. At that time, Hato (name) heard this and entered the city with sorrow in his heart. On the road, he saw two rams fighting each other, and immediately took this as an omen, thinking that one ram was the Brahmana (ancient Indian priest) and one ram was me, and I was inferior to him. He became even more worried and anxious. Going forward, he saw two oxen fighting each other, and thought again, one ox is the Brahmana (ancient Indian priest) and one ox is me, and I am again inferior to him. When he reached the front gate, he saw two people wrestling with each other, and thought again, I am also inferior to him. Wanting to enter the place of debate, he saw a person holding a bottle full of water, and the water bottle immediately broke. He thought again, I have seen all kinds of inauspicious omens. He had no choice but to enter the place of debate, and seeing that Brahmana (ancient Indian priest), looking at his eyes, eloquence, and appearance, he knew that he was inferior to him. He sat down for a while, and the people said, 'We can start the debate.' He replied, 'I am a little uncomfortable now and need to wait until tomorrow.' So he returned to his residence. (From the Tenth Recitation Vinaya, Second Recitation, Volume 3) The people of the Zhihuan Kingdom (kingdom name) regard crows as peacocks. In the past, there was a large country in the northern border region called Zhihuan (kingdom name). The people of Zhihuan (kingdom name) brought crows to the country of Bozhali (kingdom name), but this country had no crows, nor any other strange and wonderful birds. At that time, the people saw the crows and rejoiced, offering them food, drink, fruits, and melons, and inquiring about the news of the crows.
烏皆來集會不可稱數。一國普事尊敬無量。於後異時有一賈人復從他國赍孔雀來。眾見羽翼殊杰行步弘雅所未曾有。聽其音聲心懷踴躍。皆舍烏而愛孔雀。前養烏之具皆供孔雀。尊敬自歸。諸烏皆沒不知處所。時有天頌曰。
未見日光時 燭火獨為明 本見事諸烏 水飲及果瓜 美音既具足 如日出樹間 諸烏失供養 見事見尊卑
阿難頌曰。
如佛不興出 梵志得供事 今佛具足音 異學失供養
孔雀者我身是也。烏者諸外異學是。天者阿難也(出孔雀經)。
富蘭迦葉與佛捔道不如自盡六
昔舍衛國有婆羅門師。名富蘭迦葉。與五百弟子相隨。國王人民莫不奉事。佛初得道。與諸弟子從羅閱祇至舍衛國。身相顯赫道教清美。國王中宮率土人民莫不奉敬。迦葉嫉妒欲毀世尊。謂波斯匿王曰。吾等長老先學國之舊師。沙門瞿曇。后出求道實無神聖。而王舍我今欲與佛捔試。道德勝者王奉。王言大善。王以白佛。佛言甚佳。結期七日當角變化。王于城東平廣好地。立二高座。國王群臣大眾雲集。欲觀二人角道。迦葉與諸弟子先到座所登梯而上。般師神王。見其虛妄嫉妒。即起大風。吹坐具顛倒幢幡。飛揚雨沙礫石。眼不得視。世尊高座儼然不動。佛與大眾庠序而
【現代漢語翻譯】 現代漢語譯本 烏鴉們多得數不清（烏皆來**不可稱數）。一個國家普遍地侍奉和尊敬它們，數量巨大（一國普事尊敬無量）。後來，在不同的時間，有一個商人又從別的國家帶來了孔雀（賈人復從他國赍孔雀來）。人們看到孔雀的羽毛非常傑出，行走姿態優雅，是前所未見的（眾見羽翼殊杰行步弘雅所未曾有）。聽到孔雀的聲音，心中充滿喜悅（聽其音聲心懷踴躍）。大家都捨棄烏鴉而喜愛孔雀（皆舍烏而愛孔雀）。以前供養烏鴉的器具，現在都用來供養孔雀（前養烏之具皆供孔雀）。尊敬都歸於孔雀（尊敬自歸）。烏鴉們都消失了，不知道去了哪裡（諸烏皆沒不知處所）。當時有天人歌頌說（時有天頌曰）：
『未見到太陽光芒的時候，燭火獨自作為光明（未見日光時 燭火獨為明）。本來侍奉烏鴉，給它們水、飲料和瓜果（本見事諸烏 水飲及果瓜）。美妙的聲音已經具備，就像太陽從樹林間升起（美音既具足 如日出樹間）。烏鴉失去了供養，（人們）看到了事情的真相，也看到了尊卑（諸烏失供養 見事見尊卑）。』
阿難（Ananda）歌頌說（阿難頌曰）：
『如果佛陀（Buddha）沒有出現，梵志（Brahmins）還能得到供養（如佛不興出 梵志得供事）。現在佛陀具備了圓滿的聲音，其他的學說就失去了供養（今佛具足音 異學失供養）。』
孔雀指的是我的前身（孔雀者我身是也）。烏鴉指的是各種外道學說（烏者諸外異學是）。天人指的是阿難（Ananda）（天者阿難也）。（出自《孔雀經》）
富蘭迦葉（Purana Kassapa）與佛陀（Buddha）較量道行，不如佛陀，於是自盡（富蘭迦葉與佛捔道不如自盡六）。
過去在舍衛國（Sravasti）有一個婆羅門（Brahmin）老師，名叫富蘭迦葉（Purana Kassapa）。他有五百個弟子跟隨，國王和人民沒有不侍奉他的（與五百弟子相隨。國王人民莫不奉事）。佛陀（Buddha）剛證悟時，與弟子們從羅閱祇（Rajagrha）來到舍衛國（Sravasti）。佛陀的身相顯赫，教義清凈美好（身相顯赫道教清美）。國王、後宮和全國人民沒有不尊敬的（國王中宮率土人民莫不奉敬）。迦葉（Kassapa）嫉妒，想要詆譭世尊（欲毀世尊）。他對波斯匿王（King Pasenadi）說（謂波斯匿王曰）：『我們這些長老是先學習這個國家的舊老師（吾等長老先學國之舊師）。沙門瞿曇（Samana Gautama）後來才出來求道，實際上並沒有什麼神通聖力（沙門瞿曇。后出求道實無神聖）。而大王您捨棄了我。現在我想和佛陀（Buddha）較量一下（今欲與佛捔試）。誰的道德高尚，大王就侍奉誰（道德勝者王奉）。』國王說：『很好（王言大善）。』國王把這件事告訴了佛陀（王以白佛）。佛陀（Buddha）說：『很好（佛言甚佳）。』於是約定七天後較量變化（結期七日當角變化）。國王在城東平坦寬闊的地上，設立了兩個高座（王于城東平廣好地。立二高座）。國王、群臣和大眾雲集，想要觀看兩人較量道行（國王群臣大眾雲集。欲觀二人角道）。迦葉（Kassapa）和他的弟子們先到達座位，登上梯子上去（迦葉與諸弟子先到座所登梯而上）。般師神王（Banshi God），看到他的虛妄和嫉妒，立刻颳起大風（見其虛妄嫉妒。即起大風）。吹得座位顛倒，幢幡飛揚，雨沙礫石，眼睛都睜不開（吹坐具顛倒幢幡。飛揚雨沙礫石。眼不得視）。世尊（World Honored One）的高座卻巍然不動（世尊高座儼然不動）。佛陀（Buddha）和大眾從容不迫地
【English Translation】 English version The crows were too numerous to count (Ukala** immeasurable). One country universally served and respected them immensely (A country universally served and respected immeasurably). Later, at a different time, a merchant brought peacocks from another country (A merchant brought peacocks from another country). People saw that the peacock's feathers were outstanding, its gait elegant, something never seen before (People saw that the feathers were outstanding, the gait elegant, something never seen before). Hearing the peacock's voice, their hearts were filled with joy (Hearing the voice, their hearts were filled with joy). Everyone abandoned the crows and loved the peacocks (Everyone abandoned the crows and loved the peacocks). The utensils previously used to feed the crows were now used to feed the peacocks (The utensils previously used to feed the crows were now used to feed the peacocks). Respect was given to the peacocks (Respect returned). The crows all disappeared, their whereabouts unknown (The crows all disappeared, their whereabouts unknown). At that time, a deva (celestial being) sang (At that time, a deva sang):
'Before the sunlight is seen, the candlelight alone is bright (Before the sunlight is seen, the candlelight alone is bright). Originally serving the crows, giving them water, drinks, and melons (Originally serving the crows, giving them water, drinks, and melons). The beautiful sound is now complete, like the sun rising from the trees (The beautiful sound is now complete, like the sun rising from the trees). The crows lost their offerings, (people) saw the truth of the matter, and also saw the hierarchy (The crows lost their offerings, (people) saw the truth of the matter, and also saw the hierarchy).'
Ananda sang (Ananda sang):
'If the Buddha (Buddha) had not appeared, the Brahmins would still receive offerings (If the Buddha had not appeared, the Brahmins would still receive offerings). Now that the Buddha (Buddha) has a complete voice, other teachings have lost their offerings (Now that the Buddha has a complete voice, other teachings have lost their offerings).'
The peacock refers to my past life (The peacock refers to my past life). The crows refer to various heretical teachings (The crows refer to various heretical teachings). The deva (celestial being) refers to Ananda (The deva refers to Ananda). (From the Peacock Sutra)
Purana Kassapa competed with the Buddha (Buddha) in the Way, and being inferior, committed suicide (Purana Kassapa competed with the Buddha in the Way, and being inferior, committed suicide).
In the past, in Sravasti, there was a Brahmin teacher named Purana Kassapa. He was followed by five hundred disciples, and the king and people all served him (He was followed by five hundred disciples, and the king and people all served him). When the Buddha (Buddha) first attained enlightenment, he came to Sravasti from Rajagrha with his disciples. The Buddha's appearance was radiant, and his teachings were pure and beautiful (The appearance was radiant, and the teachings were pure and beautiful). The king, the queen, and all the people of the country all respected him (The king, the queen, and all the people of the country all respected him). Kassapa was jealous and wanted to slander the World Honored One (Kassapa was jealous and wanted to slander the World Honored One). He said to King Pasenadi (He said to King Pasenadi): 'We elders are the old teachers who first studied in this country (We elders are the old teachers who first studied in this country). The Samana Gautama came out later to seek the Way, and in reality, he has no divine power (The Samana Gautama came out later to seek the Way, and in reality, he has no divine power). But you, O King, have abandoned me. Now I want to compete with the Buddha (Buddha) (Now I want to compete with the Buddha). Whoever has superior morality, the king will serve (Whoever has superior morality, the king will serve).' The king said, 'Very good (The king said, 'Very good').' The king told the Buddha (Buddha) about this (The king told the Buddha about this). The Buddha (Buddha) said, 'Very good (The Buddha said, 'Very good').' So they agreed to compete in transformations in seven days (So they agreed to compete in transformations in seven days). The king set up two high seats on a flat and wide ground in the east of the city (The king set up two high seats on a flat and wide ground in the east of the city). The king, ministers, and the masses gathered, wanting to watch the two men compete in the Way (The king, ministers, and the masses gathered, wanting to watch the two men compete in the Way). Kassapa and his disciples arrived at the seat first and climbed up the ladder (Kassapa and his disciples arrived at the seat first and climbed up the ladder). Banshi God, seeing his falsehood and jealousy, immediately raised a great wind (Banshi God, seeing his falsehood and jealousy, immediately raised a great wind). Blowing the seats upside down, the banners flying, raining sand and gravel, so that the eyes could not be opened (Blowing the seats upside down, the banners flying, raining sand and gravel, so that the eyes could not be opened). The World Honored One's high seat remained unmoved (The World Honored One's high seat remained unmoved). The Buddha (Buddha) and the assembly calmly and orderly
來。方向高座忽然已上。眾僧一切寂然次坐。王及群臣加敬稽首白言。愿垂神化壓伏邪見。並令國人明信正真。世尊于座㸌然不現。即升虛空奮大光明。東沒西現四方亦爾。身出水火上下交易。坐臥空中十二變化。沒身不現還在座上。天龍鬼神華香供養。贊善之聲震動天地。富蘭迦葉自知無道。低頭慚怖不敢舉目。金剛力士捉金剛杵。杵頭火出以擬迦葉。問何以不現變化。迦葉惶怖投下而走。五百弟子奔波迸散。世尊威容都無欣戚。還到祇園。國王群臣歡喜辭退。於是迦葉與諸弟子受辱而去。去至道中逢一老優婆夷。字摩尼。逆罵之曰。卿等群愚不自忖度。而欲與佛比捔道術。狂愚欺誑不知羞恥。亦可不須持此面目行於世間也。迦葉羞諸弟子。往江水邊誑諸弟子。我今投水必生梵天。若我不還則有樂。彼諸弟子待之不還。自共議言。師必上天。我何宜住。一一投水冀當隨師。不知罪牽皆墮地獄。後日國王聞其如此。甚驚怪之往到佛所白佛言。迦葉師徒何緣乃爾。佛告王曰。迦葉師徒重罪有二。一者三毒熾盛自稱得道。二者謗毀如來慾望敬事。以此二罪應墮地獄。殃咎催逼使其沒河。身死神去受苦無量。往昔有二獼猴王。各主五百獼猴。一王起嫉妒意。欲殺一王規圖獨治。便往共鬥。斗數不如。羞慚退去。到大海邊海曲
【現代漢語翻譯】 現代漢語譯本： 如來。突然出現在高座上。所有僧侶都寂靜地依次坐好。國王和群臣恭敬地稽首稟告說：『愿佛陀展現神力，降伏邪見，並使全國人民明確信奉正法。』世尊在座位上忽然消失不見，隨即升到空中，發出耀眼的光芒。一會兒在東方消失，一會兒在西方顯現，四面八方都是如此。身體發出水火，上下交替。在空中或坐或臥，展現十二種變化。隱沒身形不見，又回到座位上。天龍鬼神用鮮花和香供養，讚歎的聲音震動天地。富蘭迦葉（Purana Kassapa，六師外道之一）自知沒有道行，低頭慚愧，不敢抬頭。金剛力士手持金剛杵，杵頭冒出火焰，對著迦葉，問道：『為什麼不展現變化？』迦葉驚慌恐懼，丟下東西逃跑。五百弟子四處奔逃。世尊威嚴的儀容，沒有絲毫的喜悅或悲傷，返回祇園精舍（Jetavana）。國王和群臣歡喜地告退。於是迦葉和他的弟子們受辱離去。 在路上遇到一位老優婆夷（Upasika，女居士），名叫摩尼（Mani），迎面罵道：『你們這些愚蠢的人，不自量力，竟然想和佛陀比試道術。狂妄愚蠢，欺騙世人，不知羞恥。也可以不必再用這張臉面在世間行走了。』迦葉羞愧難當，帶著弟子們來到江邊，欺騙弟子們說：『我現在投水，必定往生梵天。如果我不回來，那就是已經得到快樂。』那些弟子們等候他沒有回來，就一起商議說：『師父必定已經昇天，我們還留在這裡做什麼？』一個接一個地跳入水中，希望能夠追隨師父。卻不知道是被罪業牽引，全都墮入了地獄。 後來國王聽說這件事，非常驚訝，前往佛所，稟告佛陀說：『迦葉師徒為何會這樣？』佛陀告訴國王說：『迦葉師徒罪孽深重，有二種罪過。一是三毒（貪嗔癡）熾盛，卻自稱得道；二是誹謗如來，卻妄想得到敬事。因為這二種罪過，應當墮入地獄。罪業催逼，使他們沉沒于河中。身死神去，受苦無量。』 往昔有二個獼猴王，各自統領五百隻獼猴。一個獼猴王心生嫉妒，想要殺死另一個獼猴王，圖謀獨自統治。便前去與另一個獼猴王爭鬥。爭鬥多次，不如對方。羞愧地退去，來到大海邊。
【English Translation】 English version: The Tathagata. Suddenly appeared on the high seat. All the monks sat down quietly in order. The king and his ministers respectfully prostrated themselves and said, 'May the World-Honored One display divine powers to subdue false views, and enable the people of the country to clearly believe in the true Dharma.' The World-Honored One suddenly disappeared from the seat, and then ascended into the sky, emitting dazzling light. Sometimes disappearing in the east, sometimes appearing in the west, and so on in all directions. The body emitted water and fire, alternating up and down. Sitting or lying in the air, displaying twelve transformations. Concealing the body and disappearing, then returning to the seat. Devas (gods), Nagas (dragons), and spirits offered flowers and incense, and the sounds of praise shook the heavens and the earth. Purana Kassapa (one of the six heretical teachers) knew that he had no true path, lowered his head in shame, and dared not look up. A Vajra (diamond) warrior held a Vajra pestle, with flames coming out of the pestle head, pointing it at Kassapa, and asked, 'Why don't you display transformations?' Kassapa was terrified and threw down his belongings and fled. The five hundred disciples scattered and fled in all directions. The World-Honored One's majestic appearance showed no joy or sorrow, and he returned to Jetavana (monastery). The king and his ministers happily took their leave. Thus, Kassapa and his disciples left in disgrace. On the way, they met an old Upasika (female lay devotee) named Mani, who scolded them, 'You foolish people, you don't measure yourselves, yet you want to compete with the Buddha in spiritual powers. Arrogant and foolish, deceiving the world, without shame. You might as well not use this face to walk in the world anymore.' Kassapa was ashamed and led his disciples to the riverbank, deceiving them, 'I will now jump into the water, and I will surely be reborn in the Brahma heaven. If I don't return, then I have already attained happiness.' Those disciples waited for him and he did not return, so they discussed together, 'The teacher must have ascended to heaven, what are we still doing here?' One after another, they jumped into the water, hoping to follow the teacher. But they did not know that they were being dragged down by their sins, and they all fell into hell. Later, the king heard about this and was very surprised. He went to the Buddha and reported to the Buddha, 'Why did Kassapa and his disciples do this?' The Buddha told the king, 'Kassapa and his disciples have heavy sins, with two kinds of transgressions. First, the three poisons (greed, hatred, and delusion) are rampant, yet they claim to have attained the path; second, they slander the Tathagata, yet they vainly hope to receive reverence. Because of these two kinds of transgressions, they should fall into hell. The force of their sins compelled them to sink into the river. Their bodies died and their spirits departed, suffering immeasurable pain.' In the past, there were two monkey kings, each leading five hundred monkeys. One monkey king became jealous and wanted to kill the other monkey king, plotting to rule alone. So he went to fight with the other monkey king. After fighting many times, he was not as good as the other. Ashamed, he retreated and came to the seashore.
之中。有大聚沫。風吹積聚高數百丈。獼猴王愚癡謂是雪山。語群輩言。久聞海中有雪山。其中快樂甘果恣口。今日乃見吾當先往行視。若審樂者不能復還。若不樂者當還語汝。於是上樹盡力跳騰。投聚沫中溺死海底。餘者怪之不出。謂必大樂。一一投中斷群溺死。嫉妒獼猴王者富蘭迦葉是也。群輩者今富蘭弟子五百人是也(出法句喻經第四卷賢愚出事廣略同不取)。
羼提仙人修忍行慈為迦利王所割截七
羼提仙人在大林中。修忍行慈。時迦利王將諸婇女入林遊戲。飯食既訖。王小睡息。諸婇女輩采華林間。見此仙人。加敬禮拜在一面立。仙人爾時為諸婇女說諸慈忍。其言美妙聽者無厭。久而不去。迦利王覺不見婇女。拔劍追蹤。見在仙人前。憍妒隆盛瞋目奮劍。而問仙人。汝作何物。仙人答言。我今在此修忍行慈。王言。我今試汝。當以利劍截汝耳鼻斬汝手足。若不瞋者知汝修忍。仙人言任意。王即拔劍截其耳鼻斷其手足。而問之言。汝心動不。答言。我修慈忍心不動也。王言。汝一身在此無有勢力。雖口言不動誰當信者。是時仙人即作誓言。若我實修慈忍。血當爲乳。即時血變為乳。王大驚喜。將諸女去。是時林中龍神為此仙人雷電礔礰。王被毒害沒不還宮(出智論第四卷)。
螺文仙人造
【現代漢語翻譯】 現代漢語譯本：其中，有一個巨大的泡沫堆積，被風吹聚到數百丈高。獼猴王愚蠢，以為那是雪山，告訴它的同伴們說：『我早就聽說海中有雪山，那裡快樂無比，有吃不完的甘甜水果。今天我終於見到了，我應當先去看看。如果那裡真的快樂，我就不再回來了。如果不好，我就回來告訴你們。』於是它爬上樹，用盡全力跳躍，投到泡沫堆中，溺死在海底。剩下的猴子奇怪它為什麼不出來，認為那裡一定非常快樂，一個接一個地跳下去，全部溺死。嫉妒獼猴王的，就是富蘭迦葉（Purana Kassapa，古印度六師外道之一）。那些猴子們，就是現在富蘭迦葉的五百個弟子。（出自《法句譬喻經》第四卷，《賢愚經》等也有類似記載，此處不採用）。
羼提仙人（Ksanti，意為忍辱）修行忍辱慈悲，被迦利王（Kali）割截身體。
羼提仙人在大森林中，修行忍辱慈悲。當時，迦利王帶著眾多婇女進入森林遊玩。用飯完畢后，迦利王小睡休息。那些婇女們在林間採花，看見這位仙人，恭敬地禮拜，站在一旁。仙人當時為這些婇女講述慈悲忍辱的道理，他的話語美妙動聽，聽的人沒有厭倦，很久都不離去。迦利王醒來后，不見了婇女，拔劍追蹤，看見她們在仙人面前。他因為嫉妒而怒火中燒，瞪著眼睛，揮舞著劍，問仙人：『你是什麼東西？』仙人回答說：『我在這裡修行忍辱慈悲。』國王說：『我現在要試試你，我要用利劍割掉你的耳朵鼻子，砍斷你的手腳。如果你不生氣，我就知道你確實在修行忍辱。』仙人說：『隨你的便。』國王就拔出劍，割掉他的耳朵鼻子，砍斷他的手腳，然後問他說：『你的心動搖了嗎？』仙人回答說：『我修慈悲忍辱，心沒有動搖。』國王說：『你一個人在這裡，沒有勢力，即使你口頭上說不動搖，誰會相信呢？』這時，仙人就發誓說：『如果我確實在修行慈悲忍辱，我的血應當變成乳。』立刻，血就變成了乳。國王非常驚奇，帶著那些女子離開了。當時，林中的龍神爲了這位仙人而雷電交加。國王被毒害，沒有回到宮中。（出自《大智度論》第四卷）。
螺文仙人（Loma，意為毛髮）造。
【English Translation】 English version: Among them, there was a large accumulation of foam, blown by the wind to a height of several hundred 'zhang' (a unit of length). The Monkey King, foolishly thinking it was a snow mountain, told his companions, 'I have long heard that there is a snow mountain in the sea, where there is great joy and an inexhaustible supply of sweet fruits. Today I finally see it, and I should go and take a look first. If it is truly joyful there, I will not return. If it is not good, I will come back and tell you.' So he climbed a tree, jumped with all his might, plunged into the foam, and drowned in the seabed. The remaining monkeys, wondering why he didn't come out, thought it must be very joyful there, and one by one they jumped down, all drowning. The one who was jealous of the Monkey King was Purana Kassapa (one of the six non-Buddhist teachers in ancient India). Those monkeys are now the five hundred disciples of Purana Kassapa. (From the 'Dharmapada-avadana Sutra,' Volume 4. The 'Damamuka-nidana Sutra' and others have similar accounts, but are not adopted here).
Ksanti (meaning patience) the Immortal, practicing patience and compassion, was dismembered by King Kali.
Ksanti the Immortal was in a large forest, practicing patience and compassion. At that time, King Kali, with many concubines, entered the forest for recreation. After the meal, King Kali took a nap. The concubines went to pick flowers in the forest, saw this Immortal, respectfully bowed, and stood aside. The Immortal then spoke to the concubines about the principles of compassion and patience. His words were beautiful and pleasant to listen to, and the listeners were not tired of them and did not leave for a long time. King Kali woke up and, not seeing the concubines, drew his sword and tracked them down, seeing them in front of the Immortal. He was filled with jealousy and anger, glared, and brandished his sword, asking the Immortal, 'What are you?' The Immortal replied, 'I am here practicing patience and compassion.' The king said, 'I will now test you. I will cut off your ears and nose with a sharp sword, and cut off your hands and feet. If you are not angry, I will know that you are indeed practicing patience.' The Immortal said, 'As you wish.' The king drew his sword, cut off his ears and nose, and cut off his hands and feet, and then asked him, 'Has your heart moved?' The Immortal replied, 'I practice compassion and patience, and my heart has not moved.' The king said, 'You are alone here, without power. Even if you say you are not moved, who will believe you?' At this time, the Immortal made a vow, saying, 'If I am indeed practicing compassion and patience, my blood should turn into milk.' Immediately, the blood turned into milk. The king was very surprised and left with the women. At that time, the dragon gods in the forest thundered and lightninged for this Immortal. The king was poisoned and did not return to the palace. (From the 'Mahaprajnaparamita-sastra,' Volume 4).
Loma (meaning hair) the Immortal made.
書風雨不能飄侵八
昔有仙人。名曰螺文精進純備。而處居家不有梵行者。或作是說。如彼螺文有清凈行。然在居家不善清凈。螺文造書。風雨不能沮壞。處俗修梵行。如阿那含。在家眷屬圍繞。此非清凈行耶。神足境界不可思議(出婆須蜜經第六卷)。
四仙人得道緣九
佛在羅閱祇。宣說正法。諸尼揵等心皆愁惱。梨夷山有五百仙人。尼揵遣使云。此間有佛。自謂得道神變第一。皆不及我等而自高大。愿大師等。自屈見佐。論道至要毀滅其道。遂令諸師功名益顯。答言大善。我等且遣四人往難瞿曇。尼揵宣令國內。卻後七日當有四佛入國度人。及至其日。四人現視神變。從空中來各從城一面入。眾人睹見謂為真佛。尼揵遣使白佛。可來講道。佛言。食時當往。尼揵喜曰。瞿曇恐不如。詐不前來。眾皆謂然。佛令空中火起。從西面來。四人南飛火復南來。四面熱氣四人惶懅。頓臥在地。佛現在涼處。即時尋涼來至佛前。佛為說法。皆作沙門得應真道。佛入城。城中人言。旦有四佛在虛空中。佛言。即指左右。此四羅漢是也(出十卷譬喻經第五卷)。
仙人失通生惡道十
如郁陀羅伽仙人。得五神通。飛到國王宮中食。王大夫人如其國法。接足而禮。夫人手觸即失神通。從王求車。乘
駕而出還其本處。入林樹間更求五通。一心專至垂得。而樹上有鳥急鳴以亂其意。舍樹至水邊求定。復聞魚斗動水之聲。此人求禪不得。即生瞋恚。我當盡殺魚鳥。此人久后思惟得定。生非有想非無想處。于彼壽盡。下生作飛貍。殺諸魚鳥。作無量罪墮惡道(出大智論第十七卷)。
諸仙人見聞女人色聲皆失神通十一
優陀延王。將諸宮人婇女。詣郁毒波陀山林。除卻男子純與女人五樂自娛。其音清妙燒眾名香。時諸婇女。或有裸形而起舞者。時有五百仙人經過彼處。時諸仙人見色聞聲嗅香便失神足。猶無翼鳥墮彼林中。王問。汝等是誰。諸仙人答言。我是仙人。王復問。汝得非想非非想處定耶。答言不得。又問。汝得初禪耶。答言。曾得而今已失。時王瞋言。有欲之人見我宮人殊非所以。便拔利劍斷五百仙人手足(出抄毗曇毗婆沙第三十三卷)。
化足手著王女生愛后興惡念墮墜阿鼻十二
優陀羅摩子。有王。常施其食。若食時至。以神足力飛騰虛空詣于王宮。王即迎抱坐金床上。以諸仙人所食之味而供養之。時彼仙人飯食已竟。除器澡漱說偈咒愿飛空而去。是王后時。以國事故應詣余處。無人給事仙人。仙人性躁。或起瞋恚而咒咀我。或失王位或斷我命。便問其女。仙人若來如我常法汝
【現代漢語翻譯】 現代漢語譯本：他駕車離開，回到原來的地方。進入樹林間，再次尋求五神通。他一心專注，幾乎就要成功時，樹上的一隻鳥突然鳴叫，擾亂了他的心意。他離開樹，到水邊尋求禪定。又聽到魚爭鬥攪動水的聲音。這個人求禪不得，就生起嗔恨心，心想：『我應當殺光這些魚和鳥。』此人很久以後，通過思惟獲得了非有想非無想處的禪定。在那裡壽命終結后，下生變成一隻飛貍，殺害各種魚鳥，造下無量的罪業，墮入惡道。（出自《大智度論》第十七卷）
諸位仙人見到或聽到女人的美色和聲音，都會失去神通。
優陀延王（Udayana，國王名）帶領眾宮女和婇女，前往郁毒波陀山林（Udokapadagiri，山名）。去除所有男子，只與女子一起享受五種欲樂。樂聲清妙，焚燒各種名香。當時，一些婇女甚至裸身起舞。這時，有五百位仙人經過那裡。這些仙人見到美色，聽到聲音，聞到香氣，便失去了神通，就像沒有翅膀的鳥一樣，墜落到林中。國王問道：『你們是誰？』仙人們回答說：『我們是仙人。』國王又問：『你們得到非想非非想處的禪定了嗎？』他們回答說：『沒有得到。』又問：『你們得到初禪了嗎？』他們回答說：『曾經得到，但現在已經失去了。』當時，國王生氣地說：『有慾望的人見到我的宮女，實在不像話。』便拔出利劍，砍斷了五百位仙人的手腳。（出自《抄毗曇毗婆沙》第三十三卷）
因為用神足變化手去觸控王女，生起愛慾之心，後來又產生惡念，最終墮入阿鼻地獄。
優陀羅摩子（Udra Ramaputra，仙人名）有一位國王，經常供養他食物。每當吃飯時間到來，仙人就用神足通飛到王宮。國王會迎接他，抱他坐到金床上，用各種仙人所吃的美味食物來供養他。當時，這位仙人吃完飯後，收起餐具，洗漱完畢，唸誦偈語祝福，然後飛空離去。後來，這位國王因為國家事務需要前往其他地方，沒有人來服侍仙人。仙人性情急躁，心想：『他可能會生氣而詛咒我，或者使我失去王位，或者斷送我的性命。』於是問他的女兒：『仙人如果來，你按照我平時的做法侍奉他。』
【English Translation】 English version: He drove away and returned to his original place. He entered the forest to seek the five supernormal powers again. He was so focused that he was about to succeed when a bird suddenly chirped in the tree, disturbing his mind. He left the tree and went to the water's edge to seek meditation. He then heard the sound of fish fighting and stirring the water. This person could not attain meditation and became angry, thinking, 'I should kill all these fish and birds.' After a long time, this person attained the meditation of the state of neither perception nor non-perception through contemplation. When his lifespan ended there, he was reborn as a flying fox, killing various fish and birds, committing countless sins, and falling into the evil realms. (From the Mahaprajnaparamita-sastra, Volume 17)
All immortals lose their supernormal powers when they see or hear the beauty and sounds of women.
King Udayana (Udayana, name of a king) led his palace women and concubines to the Udokapadagiri forest (Udokapadagiri, name of a mountain). He removed all the men and enjoyed the five pleasures with only women. The music was clear and beautiful, and various famous incenses were burned. At that time, some of the concubines even danced naked. At this time, five hundred immortals passed by that place. When these immortals saw the beauty, heard the sounds, and smelled the fragrance, they lost their supernormal powers, like wingless birds falling into the forest. The king asked, 'Who are you?' The immortals replied, 'We are immortals.' The king then asked, 'Have you attained the meditation of the state of neither perception nor non-perception?' They replied, 'We have not.' He then asked, 'Have you attained the first dhyana?' They replied, 'We once attained it, but now we have lost it.' At that time, the king said angrily, 'It is outrageous for people with desires to see my palace women.' He then drew his sharp sword and cut off the hands and feet of the five hundred immortals. (From the Abhidharma-vibhāṣā-śāstra, Volume 33)
Because he used his supernormal power to transform his hand to touch the king's daughter, he developed lustful thoughts, and later he developed evil thoughts, and finally fell into Avici Hell.
Udra Ramaputra (Udra Ramaputra, name of an immortal) had a king who regularly provided him with food. Whenever it was time to eat, the immortal would use his supernormal powers to fly to the king's palace. The king would greet him, embrace him, and seat him on a golden bed, offering him various delicious foods eaten by immortals. At that time, after the immortal finished eating, he would put away his utensils, wash up, recite verses of blessing, and then fly away. Later, this king needed to go to other places because of state affairs, and there was no one to serve the immortal. The immortal was impatient and thought, 'He might get angry and curse me, or cause me to lose my throne, or end my life.' So he asked his daughter, 'If the immortal comes, serve him as I usually do.'
能供養不。女答言能。時王重約敕女盡心奉養。然後乃行。營理國事。後日食時仙人飛來。王女如王法。躬身迎抱坐金床上。王女身體細軟。仙人觸女退失神足。飲食訖。除器澡漱說偈咒愿。欲飛不能。時王宮中有後園林。即入其中欲修神足。聞象馬車乘之聲而不得修。時城中人恒作是念。若令大仙在地行者。我等當得親近禮足。仙人聰明黠慧善知方便。語王女言。汝今宣告城中人民。今日大仙當從王宮步行而出。汝等人民所應作者皆悉作之。時彼王女如其所敕。即便宣告。街陌清凈無瓦礫糞穢。懸幡燒香散種種花。嚴飾鮮潔。仙人步出去城不遠。入林樹間欲修神足。聞眾鳥聲修不能得。便舍林樹復詣河邊。以其本法欲修神足。復聞水中魚鱉迴轉之聲。而不得修。便上山上作是思惟。我今所以退失善法皆由眾生。凡我所有善法凈行。使我當作如是眾生。能害世間所見地行飛行水性眾生。無免我者。發是惡誓願見。離八地欲生非想非非想有頂處。開甘露門寂靜園田。八萬劫中處閑靜樂。業報盡已乃還此間。答波樹林曇摩阿蘭若處。作著翅貍。身廣五十由旬。兩翅各廣五十由旬。其身量百五十由旬。以此大身殺害空行水陸眾生。無得免者。身壞命終生阿鼻地獄(出抄毗曇毗婆沙第三十三卷)。
提波延那聞舍芝聲起
【現代漢語翻譯】 現代漢語譯本： 國王問她是否能供養仙人，女子回答說能。當時國王再三叮囑女子要盡心奉養仙人，然後才離開去處理國家事務。之後某天中午吃飯時，仙人飛來。王女按照國王的吩咐，親自迎接並抱仙人坐到金床上。王女身體柔軟細膩，仙人接觸到她後退失了神通。飲食完畢，仙人收起器皿，洗漱完畢后，唸誦偈語咒愿，想要飛行卻不能。當時王宮中有一個後花園，仙人就進入其中想要修煉神通，卻聽到象、馬、車乘的聲音而無法修煉。當時城中的人常常這樣想：『如果能讓大仙在地上行走，我們就能親近並禮拜他的腳。』仙人聰明機敏，善於運用方便之法，告訴王女說：『你現在宣告城中的人民，今天大仙將從王宮步行而出，你們人民應該做的事情都去做吧。』當時那位王女按照仙人的吩咐，立即宣告。街道乾淨整潔，沒有瓦礫糞便，懸掛幡旗，焚燒香，散佈各種鮮花，裝飾得鮮艷潔凈。仙人步行出城不遠，進入樹林間想要修煉神通，卻聽到眾鳥的聲音而無法修煉。於是他離開樹林又來到河邊，用原來的方法想要修煉神通，又聽到水中魚鱉迴轉的聲音，而無法修煉。便登上山，心中這樣思惟：『我現在之所以退失善法，都是因為眾生。凡我所有善法凈行，使我當作這樣的眾生，能傷害世間所見地上行走、空中飛行、水中游動的眾生，沒有誰能免於我的傷害。』發了這樣的惡誓願，便離開了八地之慾，將要往生到非想非非想有頂天。開啟甘露之門，寂靜的園林田地，在八萬劫中處於閑靜的快樂之中。業報盡了之後，才回到這裡，答波樹林曇摩阿蘭若處，變成一隻著翅的狐貍，身廣五十由旬（yóu xún，古印度長度單位），兩翅各廣五十由旬，全身長一百五十由旬。用這樣巨大的身體殺害空中飛行、水裡遊動的眾生，沒有誰能免於傷害。身壞命終后，墮入阿鼻地獄（ā bí dì yù，佛教中的第八層地獄）。（出自抄毗曇毗婆沙第三十三卷） 聽到提波延那（Dí bō yán nà）說舍芝（shě zhī）的聲音而醒來。
【English Translation】 English version: The king asked her if she could provide for the immortal, and the woman replied that she could. At that time, the king repeatedly instructed the woman to serve the immortal with all her heart, and then he left to manage state affairs. Later, one day at mealtime, the immortal flew in. The king's daughter, according to the king's instructions, personally welcomed and embraced the immortal, seating him on a golden bed. The king's daughter's body was soft and delicate, and the immortal, upon touching her, lost his supernatural powers. After eating and drinking, the immortal put away the utensils, washed up, and recited verses of blessing, but he was unable to fly. At that time, there was a rear garden in the royal palace, and the immortal entered it, intending to cultivate his supernatural powers, but he heard the sounds of elephants, horses, and carriages and was unable to cultivate. At that time, the people in the city often thought, 'If we could have the great immortal walk on the ground, we would be able to approach and worship his feet.' The immortal, being clever and wise, and skilled in expedient means, told the king's daughter, 'You should now announce to the people in the city that today the great immortal will walk out of the royal palace. All the things that you people should do, do them.' At that time, the king's daughter, according to the immortal's instructions, immediately made the announcement. The streets were clean and tidy, without tiles, rubble, or filth, with banners hung, incense burned, and various flowers scattered, adorned in a bright and clean manner. The immortal walked out of the city not far, entering a forest, intending to cultivate his supernatural powers, but he heard the sounds of many birds and was unable to cultivate. So he left the forest and went to the riverside, intending to cultivate his supernatural powers using his original method, but he heard the sounds of fish and turtles turning in the water and was unable to cultivate. Then he ascended a mountain, thinking in his heart, 'The reason I am now losing my good Dharma is all because of sentient beings. May all my good Dharma and pure conduct cause me to become such a being, able to harm all sentient beings seen in the world, those walking on the ground, flying in the air, and swimming in the water, none of whom can escape my harm.' Having made such an evil vow, he departed from the desire of the eighth realm, intending to be reborn in the realm of neither perception nor non-perception. Opening the gate of nectar, the quiet garden and fields, he remained in quiet bliss for eighty thousand kalpas (jié, eon). After the karmic retribution was exhausted, he returned here, to the Tapo (Dá bō) tree forest, the Dharma (Dá mó) Aranya (Ā lán ruò), becoming a winged fox, with a body fifty yojanas (yóu xún, ancient Indian unit of length) wide, each wing fifty yojanas wide, and a total body length of one hundred and fifty yojanas. With such a huge body, he harmed beings flying in the air and swimming in the water, none of whom could escape harm. After his body was destroyed and his life ended, he fell into Avici Hell (Ā bí dì yù, the eighth and lowest hell in Buddhism). (From the 33rd volume of the Abhidharma Vibhasa) Hearing the voice of Shezhi (Shě zhī) from Devayana (Dí bō yán nà), he awoke.
愛十三
佛未出世時。天帝釋常往詣提波延那仙人所聽法。后一時乘寶飾車欲詣仙人。而舍芝念言。今者帝釋棄我欲詣余婇女。即隱其形上車上。帝釋不知垂到仙人所。顧視見之。而問言。汝等何故來。仙人不欲眼見女人。汝可還宮。舍芝不欲去。帝釋以蓮華莖打之。舍芝以女人軟美之音而謝帝釋。仙人聞之。而起欲愛。螺發即落耳識而退(出抄毗曇毗婆沙第三十三卷)。
雪山仙人與虎行欲生十二子十四
往昔雪山有一仙人。名跋伽婆。食果草根修習慈心。而不能除諸煩惱結。時住彼處有一雌虎。與共行欲遂便懷妊。日月滿足來仙人所產十二子。仙人憐愍即取洗浴而哺養之。虎母愛念隨時乳養。仙人各為立名。一名竭伽。二名跋婆伽。三名為虎。四名師子。五名擔重。六名婆羅墮阇。七名步行。八名婆羅奴。九名健食。十名惡性。十一名師子擔。十二名健行。年始七歲能食根華果。父母俱亡子心愁惱。仰天號哭無所歸依。樹神言。且莫號哭。汝等應當晝夜六時凈自洗浴向于虛空至心禮拜求哀梵天。梵天聞之。當至汝所壞汝癡暗。施汝慧明當供養汝。依教而行經十二歲。時梵天帝釋三十三天。與無數眷屬皆來供養。告童子曰。汝等何故十二年中精勤苦行。供養於我欲何所求。僉曰。唯愿大士施我智
【現代漢語翻譯】 現代漢語譯本 愛十三
在佛陀未出世的時候，天帝釋（Devendra/Śakra，佛教的護法神）經常前往提波延那（Devayana）仙人那裡聽法。後來有一次，帝釋乘坐裝飾華麗的寶車準備去拜訪仙人，而舍芝（Śacī，帝釋的妻子）心生嫉妒，心想：『現在帝釋拋棄我，想要去親近其他的妃嬪。』於是她隱藏身形，上了帝釋的車。帝釋不知情，快到仙人住所時，回頭看見了她，便問道：『你們為何而來？』仙人不想親眼見到女人，你還是回宮去吧。舍芝不願離去，帝釋便用蓮花莖抽打她。舍芝用女人嬌柔的聲音向帝釋道歉。仙人聽見后，生起了慾念，螺發隨即脫落，耳識也退失了。（出自抄毗曇毗婆沙第三十三卷）
雪山仙人與虎行欲生十二子十四
過去在雪山中，有一位仙人，名叫跋伽婆（Bhagavat）。他以水果草根為食，修習慈悲之心，但卻無法去除各種煩惱結縛。當時，住在那裡的一隻雌虎，與他行欲，於是便懷了孕。經過足夠的時間后，來到仙人住所產下十二個孩子。仙人憐憫他們，便抱起他們洗浴並餵養。虎母也愛念自己的孩子，隨時給他們哺乳。仙人為每個孩子取了名字，第一個叫竭伽（Kalaka），第二個叫跋婆伽（Babbaka），第三個叫虎（Tiger），第四個叫師子（Lion），第五個叫擔重（Burden-bearer），第六個叫婆羅墮阇（Bharadvaja），第七個叫步行（Walker），第八個叫婆羅奴（Baranu），第九個叫健食（Strong-eater），第十個叫惡性（Evil-natured），第十一個叫師子擔（Lion-bearer），第十二個叫健行（Strong-walker）。孩子們七歲時，能夠食用草根花果。父母都去世后，孩子們心中愁苦煩惱，仰天號哭，無所依靠。樹神告訴他們：『暫且不要號哭。你們應當晝夜六時，潔凈自身，面向天空，至誠禮拜，哀求梵天（Brahmā）。梵天聽見后，會來到你們這裡，破除你們的愚癡黑暗，賜予你們智慧光明，並供養你們。』孩子們依教奉行，經過十二年。這時，梵天、帝釋（Śakra）和三十三天（Trayastrimsa）的天神，帶著無數眷屬前來供養。梵天告訴童子們說：『你們為何十二年中精勤苦行，供養於我，想要祈求什麼？』孩子們都說：『只願大士賜予我們智慧。』
【English Translation】 English version Love Thirteen
When the Buddha had not yet appeared in the world, Devendra (Śakra, the lord of gods) often went to the hermit Devayana to listen to the Dharma. Later, on one occasion, Śakra, riding in a jeweled chariot, intended to visit the hermit, but Śacī (Śakra's wife) became jealous, thinking, 'Now Śakra is abandoning me and wants to be close to other concubines.' So she hid her form and got into the chariot. Śakra, unaware, was about to arrive at the hermit's abode when he looked back and saw her, and asked, 'Why have you come?' The hermit did not want to see a woman, so he said, 'You should return to the palace.' Śacī did not want to leave, so Śakra struck her with a lotus stalk. Śacī apologized to Śakra in a woman's soft and beautiful voice. Upon hearing this, the hermit arose with desire, and his spiral hair immediately fell off, and his ear consciousness retreated. (From the copied Abhidharma-vibhāṣā, volume 33)
Snow Mountain Hermit and Tiger Engaging in Desire, Giving Birth to Twelve Sons Fourteen
In the past, in the Snow Mountains, there was a hermit named Bhagavat. He ate fruits and grass roots, cultivating loving-kindness, but he could not remove the bonds of various afflictions. At that time, a tigress lived there, and she engaged in desire with him, and thus became pregnant. After sufficient time, she came to the hermit's abode and gave birth to twelve children. The hermit took pity on them, so he picked them up, bathed them, and fed them. The tigress mother also loved her children and nursed them at all times. The hermit gave each child a name: the first was called Kalaka, the second Babbaka, the third Tiger, the fourth Lion, the fifth Burden-bearer, the sixth Bharadvaja, the seventh Walker, the eighth Baranu, the ninth Strong-eater, the tenth Evil-natured, the eleventh Lion-bearer, and the twelfth Strong-walker. When the children were seven years old, they could eat roots, flowers, and fruits. After their parents died, the children were sad and distressed, crying to the sky, with no one to rely on. A tree spirit told them, 'Do not cry for now. You should purify yourselves six times day and night, face the sky, sincerely worship, and plead to Brahmā. When Brahmā hears this, he will come to you, destroy your ignorance and darkness, bestow upon you wisdom and light, and make offerings to you.' The children followed the teachings and practiced for twelve years. At this time, Brahmā, Śakra, and the gods of the Trayastrimsa heaven, with countless attendants, came to make offerings. Brahmā told the children, 'Why have you diligently practiced austerities for twelve years, making offerings to me? What do you wish to ask for?' The children all said, 'We only wish that the great being would bestow upon us wisdom.'
慧。今我識知善惡等業苦受樂事(出大集經第二十四卷)。
撥劫仙人見王女發欲失通十五
昔過去久遠世時。有一仙人。名曰撥劫。得五神通。時為國王之所奉事。神足飛行往反王宮。時王供養一切施安。王手捧仙人布發與行。手自斟酌百種飲食。積有年歲。時王緣務。王有一女。端正姝好於世希有。王甚敬重。女未出門。王告女曰。吾奉事仙人不敢失意。今吾遠行汝供養之。當如我在。時彼仙人從空飛下至宮內。王女見來。以手擎之坐著座上。觸女體柔軟即起欲意。愛慾興盛尋失神足。思惟經行欲復神足故不能獲。步行出宮。時無央數人皆來集看。王行畢還聞墮恩愛不能飛行。王夜至宮獨竊自行。往見仙人稽首足下。以偈頌曰。
吾聞大梵志 本異皆食飲 為從何所教 何因習色慾
撥劫答曰。
吾實爾大王 如聖之所聞
王曰。
不審惠所在 乃善德所念 假使發欲心 不能伏本事
撥劫答曰。
愛慾失義利 淫心郁然熾 今日聞王語 便當舍愛慾
仙人羞慚克心自責。宿夜精勤還復神通。時仙人者今舍利弗是。時國王者吾身是也(出仙人撥劫經)。
獨角仙人情染世欲為淫女所騎十六
時波羅奈國山中有仙人。以仲
【現代漢語翻譯】 現代漢語譯本：慧。現在我認識到善惡等業所帶來的苦樂之事（出自《大集經》第二十四卷）。
撥劫仙人因見王女而生慾念，失去神通 第十五
過去很久以前，有一位仙人，名叫撥劫（Bak劫），獲得了五神通。當時他被國王所供養，能以神足通飛行往返于王宮。國王供養他一切所需，並親手捧著仙人的頭髮讓他行走，親自斟酌各種飲食。多年如此。後來國王因事務要遠行，便告訴女兒說：『我侍奉仙人，不敢有絲毫怠慢。現在我遠行，你來供養他，要像我一樣。』當時那位仙人從空中飛到宮內。王女見到他來，便用手托著他，讓他坐在座位上。仙人接觸到王女柔軟的身體，立刻生起慾念。愛慾興盛，隨即失去了神通。他思索著，想要通過經行來恢復神通，卻不能成功，只能步行走出宮殿。當時無數的人都聚集來看他。國王處理完事務回來，聽說仙人因為陷入恩愛而不能飛行。國王夜裡來到宮中，獨自悄悄地去見仙人，稽首于仙人的腳下，用偈頌說道：
『我聽說您這位大梵志（Brahmacari，清凈修行者），原本與常人不同，不食用凡俗之物。 請問您是從哪裡學來的，又是什麼原因讓您染上**？』
撥劫（Bak劫）回答說：
『我的確像大王您所說的那樣，如同聖人所聽聞的那樣。』
國王說：
『不知道您的智慧在哪裡，您原本是善良德行之人所敬唸的。 即使生起慾念，也不應該喪失原本的本事。』
撥劫（Bak劫）回答說：
『愛慾會使人失去道義和利益，淫心會像火焰一樣熾盛。 今天聽了您的話，我應當捨棄愛慾。』
仙人感到羞愧，克制內心，自我責備。經過日夜精勤的修行，終於恢復了神通。當時的仙人就是現在的舍利弗（Sariputra）。當時的國王就是我的前身。（出自《仙人撥劫經》）
獨角仙人因情染世欲而被**所控制 第十六
當時在波羅奈（Varanasi）國的一座山中，住著一位仙人，以仲
【English Translation】 English version: Wisdom. Now I recognize the suffering and happiness resulting from good and evil deeds (From the Mahasamghata Sutra, Volume 24).
The Rishi Bak劫 Loses His Superpowers Due to Lust for the King's Daughter, Part 15
In the distant past, there was a Rishi named Bak劫 (Bak劫), who had attained the five supernormal powers (Abhijna). At that time, he was revered by the king, and he could fly back and forth to the royal palace using his supernatural feet. The king provided him with everything he needed, personally holding the Rishi's hair for him to walk on, and personally preparing all kinds of food and drink. This went on for many years. Later, the king had to travel far away for business, so he told his daughter: 'I serve the Rishi and dare not neglect him in the slightest. Now that I am traveling far away, you will take care of him as if I were here.' At that time, the Rishi flew down from the sky to the palace. When the princess saw him coming, she supported him with her hands and had him sit on the seat. When the Rishi touched the princess's soft body, lust immediately arose in him. As his lust grew stronger, he immediately lost his supernormal powers. He pondered and tried to regain his supernormal powers through walking meditation, but he could not succeed, and he could only walk out of the palace. At that time, countless people gathered to watch him. When the king finished his business and returned, he heard that the Rishi could not fly because he was caught up in love. The king came to the palace at night and secretly went to see the Rishi, prostrating himself at the Rishi's feet, and said in verse:
'I have heard that you, the great Brahmacari (Brahmacari, pure practitioner), are originally different from ordinary people and do not eat mundane things. May I ask where you learned this from, and what caused you to become addicted to **?'
Bak劫 (Bak劫) replied:
'I am indeed as you, Great King, have said, as the sages have heard.'
The king said:
'I do not know where your wisdom is, you were originally revered by those of good virtue. Even if lust arises, you should not lose your original abilities.'
Bak劫 (Bak劫) replied:
'Lust will cause one to lose morality and benefits, and lustful thoughts will burn like flames. Today, after hearing your words, I should abandon lust.'
The Rishi felt ashamed, restrained his heart, and blamed himself. After diligent practice day and night, he finally regained his supernormal powers. The Rishi at that time is now Sariputra (Sariputra). The king at that time was my former self. (From the Rishi Bak劫 Sutra)
The Eka-srnga Rishi is Controlled by ** Due to Worldly Desires, Part 16
At that time, in a mountain in the country of Varanasi (Varanasi), there lived a Rishi, who used the middle
秋之月。于澡槃中小便。見鹿合會淫心即發。精流槃中鹿飲之。即時有身。滿月生子大類如人。頭有一角其足似鹿。鹿當產時往仙人舍前生子。付仙人而去。仙人出時見此鹿子。自念本緣知是己兒。取已養育。及其年大。勤教學習。通十八種大經。又學坐禪。行四無量心得五神通。一時上山。值大雨泥滑。其腳不便躄傷其足。便大瞋恚。咒令不雨。仙人福德諸龍鬼神皆為不雨。不雨故谷果不生。人民窮乏無復生路。波羅奈王憂愁懊惱。命諸大官集議雨事。明者議言。我聞有一角仙人。上山傷足瞋咒令十二年不雨。王即開募。若有能令仙人失五通屬我為民者。當與分國半治。是波羅奈國有淫女。名曰扇陀。端正巨富。來應王募。淫女言。若是人者我能壞之作是語已。取金槃盛好寶物。語王言。我當騎此仙人來。淫女即時求五百乘車。載五百美女。五百鹿車載種種歡喜丸。皆以眾藥草和之。及持種種大力美酒。色味如水服樹皮衣行林樹間。以像仙人。于仙人舍邊作草菴住。一角仙人遊行見之。諸女皆出好華妙香供養仙人。仙人歡喜。諸女以美言敬辭問訊仙人。將入房中坐好床褥。與好凈酒以為凈水。與歡喜丸以為果瓜。食飲飽已。語諸女言。我從生來初未得如此果水。諸女言。我一心行善故天與我願得此果水。仙人問女。
【現代漢語翻譯】 秋之月，我在澡盆中小便，看見鹿群交配，淫慾之心頓生。精液流入盆中，被鹿飲用，隨即懷孕。滿月后，生下一個孩子，外貌很像人，頭上長著一隻角，腳像鹿蹄。母鹿生產時，來到仙人的住所前產下孩子，然後離去，將孩子託付給仙人。仙人外出時，看見這隻鹿子，心中明白前因後果，知道這是自己的孩子，便抱回家撫養。孩子長大后，仙人勤奮教導他學習，精通了十八種大經，又學習坐禪，修習四無量心，獲得了五神通。一次，仙人上山，遇到大雨，泥濘濕滑，他的腳不方便，跌倒受傷。他因此大發雷霆，詛咒不再下雨。由於仙人的福德，諸龍鬼神都不敢降雨。因為不下雨，穀物和水果無法生長，人民生活困苦，沒有生路。波羅奈王（Bārāṇasī-rāja，國王名）憂愁煩惱，命令各位大臣商議求雨之事。聰明的大臣建議說：『我聽說有一位一角仙人（Ekaśṛṅga，獨角仙人），上山時腳受傷，因此詛咒十二年不下雨。』國王隨即張貼告示，招募能使仙人失去五神通，歸順朝廷為民所用的人，將與他平分國家共同治理。波羅奈國有一位（姓名缺失），名叫扇陀（Śāntā，寂靜者），容貌端莊，家財萬貫，前來應募。說：『如果是這個人，我能讓他破戒。』說完，取來金盤，盛滿珍寶，對國王說：『我將騎著這位仙人前來。』隨即請求五百輛車，裝載五百名美女，五百輛鹿車裝載各種歡喜丸，都是用各種藥草調和而成，以及各種大力美酒，顏色味道像水一樣。她們穿著樹皮衣服，行走在林間，裝扮成仙人的模樣，在仙人住所旁邊搭建草菴居住。一角仙人看見她們，眾女都拿出美好的鮮花和妙香供養仙人，仙人非常高興。眾女用美好的言辭和恭敬的問候拜訪仙人，請他進入房中，坐在舒適的床褥上，獻上美酒當做凈水，獻上歡喜丸當做水果。仙人吃飽喝足后，對眾女說：『我從出生以來，從未得到過如此美味的果水。』眾女說：『我一心行善，所以上天賜予我願望，得到這些果水。』仙人問眾女：
【English Translation】 In the autumn month, I urinated in a bathing basin and saw deer mating, which aroused lustful thoughts. The semen flowed into the basin, and a deer drank it, becoming pregnant immediately. After a full month, it gave birth to a child that looked very much like a human, with a single horn on its head and hooves like a deer. When the deer was about to give birth, it went to the hermitage of a ṛṣi (sage) and left the child there, entrusting it to the ṛṣi. When the ṛṣi came out, he saw the deer-child and, understanding the cause and effect, knew it was his own child, so he took it and raised it. When the child grew up, the ṛṣi diligently taught him, and he became proficient in the eighteen great scriptures. He also learned meditation, practiced the four immeasurables, and attained the five supernormal powers (pañcābhijñā). Once, the ṛṣi went up a mountain, and it rained heavily, making the mud slippery. His foot was injured, and he became very angry. He cursed that it would not rain. Because of the ṛṣi's merit, all the nāgas (dragons) and yakṣas (spirits) dared not send rain. Because there was no rain, grains and fruits could not grow, and the people suffered poverty and had no way to survive. King Bārāṇasī-rāja (King of Varanasi) was worried and distressed, and ordered his ministers to discuss the matter of rain. A wise minister suggested, 'I have heard of a ṛṣi named Ekaśṛṅga (One-Horned), who injured his foot while climbing a mountain and cursed that it would not rain for twelve years.' The king immediately posted a notice, recruiting someone who could cause the ṛṣi to lose his five supernormal powers and submit to the court to serve the people, and he would share half of the kingdom with him to rule together. In the kingdom of Varanasi, there was a ** (name missing) named Śāntā (Peaceful), who was beautiful and wealthy, and came to answer the king's call. ** said, 'If it is this person, I can make him break his vows.' After saying this, she took a golden tray, filled it with treasures, and said to the king, 'I will ride this ṛṣi here.' ** immediately requested five hundred carriages, loaded with five hundred beautiful women, and five hundred deer-carts loaded with various 'joy pills,' all made with various medicinal herbs, as well as various strong and delicious wines, with colors and flavors like water. They wore bark clothes, walked among the trees, disguised as ṛṣis, and built a thatched hut near the ṛṣi's hermitage. The ṛṣi Ekaśṛṅga ** saw them, and the women all brought beautiful flowers and fragrant incense to offer to the ṛṣi, who was very pleased. The women visited the ṛṣi with kind words and respectful greetings, invited him into the room, seated him on a comfortable bed, offered him fine wine as pure water, and offered him 'joy pills' as fruits. After eating and drinking his fill, the ṛṣi said to the women, 'Since I was born, I have never had such delicious fruit-water.' The women said, 'Because I wholeheartedly do good deeds, the heavens grant my wishes and I obtain these fruit-waters.' The ṛṣi asked the women,
汝那膚色肥盛。答曰。我常食此好果飲此美水。仙言。汝何不在此住。答曰。亦可住耳。女呼共澡洗。女手柔軟觸之。心動遂成淫慾。即失神通。天為大雨七日七夜。令得歡樂飲食七日。酒食皆盡。繼以水木果。其味不美。更索前者。答言已盡。今當共取。去此不遠有可得處。仙人言。隨意。共出去城不遠。女便臥地言。我極不復能行。仙人言。汝不能行者騎我項上。我當擔汝。女先遣信報王。王可暫出觀我智慧。王見問言。何由得爾。女曰以方便力無所復能。令住城中好供養恭敬之。足其所欲拜為大臣。住城少日身轉羸瘦。念禪定心厭此世欲。王問仙人。汝何不樂。答曰。雖得五欲常念林間。王曰。本除旱患何為強奪其志。即便遣之。既還山中精進不久還得五通。一角仙人我身是也。淫女者耶輸陀羅是也(出大智論第十七卷)。
經律異相卷第三十九 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第四十(梵志部)
梁沙門僧旻寶唱等集超術師又從定光佛請記一寶海梵志述其所夢二須項梵志蒙佛憂解三摩因提梵志將女妻佛四梵志喪兒從閻羅乞活兒不親從詣佛得道五梵志諂施比丘立說一偈能消六梵志奉佛缽蜜眾食不減施水中眾生七梵志遠學值五無反覆八梵志兄弟四人同日命終
【現代漢語翻譯】 現代漢語譯本： 『你』的膚色如此豐潤飽滿。』仙人『回答說：』我經常食用這些美味的果實，飲用這些甘甜的水。『仙人』說：』你為何不在此居住呢？『回答說：』也可以住在這裡。『女子』呼喚『仙人』一同沐浴。『女子』的手柔軟地觸碰著『仙人』，『仙人』心生愛慕，遂起淫慾之心，隨即失去了神通。天降大雨，連下了七天七夜，讓『仙人』享受了七天的歡樂和飲食。酒食都吃完了，接著就以水和水果充飢，但味道並不美好。『仙人』再次索要之前的食物，『女子』回答說：』已經吃完了，現在我們一起去取吧，離這裡不遠的地方可以得到。『仙人』說：』隨你的便。『一同出去，離城不遠，『女子』便躺在地上說：』我太累了，再也走不動了。『仙人』說：』你不能走的話，就騎在我的脖子上，我來揹你。『女子』事先派人送信給國王，讓國王可以暫時出來觀看我的智慧。國王見到后問道：』怎麼會變成這樣？『女子』說：』用方便之力，他現在什麼都不能做了。『讓『仙人』住在城中，好好地供養和恭敬他，滿足他的一切慾望，並拜他為大臣。住在城裡沒幾天，『仙人』的身體就變得羸弱消瘦，心中思念禪定，厭惡這世間的慾望。國王問『仙人』：』你為何不快樂？『回答說：』雖然得到了五欲的享受，但常常思念山林。『國王』說：』本來是爲了解除旱災，為何要強奪他的志向呢？『於是就放他走了。『仙人』回到山中，精進修行，不久就重新獲得了五神通。一角仙人就是我的前身，**就是耶輸陀羅（Yashodhara）（佛陀之妻）的前身。（出自《大智度論》第十七卷）。
《經律異相》卷第三十九 《大正藏》第53冊 No. 2121 《經律異相》
《經律異相》卷第四十（梵志部）
梁朝沙門僧旻、寶唱等編輯：超術師又從定光佛（Dipamkara Buddha）請教；記載了一寶海梵志（Bao Hai Brahman）的夢境；二須項梵志（Xu Xiang Brahman）蒙佛開解憂愁；三摩因提梵志（Mo Yin Ti Brahman）將女兒嫁給佛陀；四梵志（Brahman）喪子，從閻羅王（Yama）那裡乞求兒子復活，兒子不親近他，於是前往佛陀處得道；五梵志（Brahman）諂媚地佈施比丘，立說一偈就能消除罪業；六梵志（Brahman）奉獻佛缽蜂蜜，眾人食用也不減少，佈施給水中的眾生；七梵志（Brahman）遠行求學，遭遇五種沒有反覆的情況；八梵志（Brahman）兄弟四人同一天命終。
【English Translation】 English version: 『Your』 complexion is so plump and full. The 『immortal』 replied, 『I often eat these delicious fruits and drink this sweet water.』 The 『immortal』 said, 『Why don't you live here?』 The reply was, 『It is also possible to live here.』 The 『woman』 called for the 『immortal』 to bathe together. The 『woman's』 hands softly touched the 『immortal,』 and the 『immortal』 became enamored and developed lust, and immediately lost his supernatural powers. Heaven sent down heavy rain for seven days and seven nights, allowing the 『immortal』 to enjoy seven days of joy and food. The wine and food were all eaten, and then they were filled with water and fruit, but the taste was not good. The 『immortal』 asked for the previous food again, and the 『woman』 replied, 『It's all gone, let's go get it together now, it can be obtained not far from here.』 The 『immortal』 said, 『As you wish.』 They went out together, not far from the city, and the 『woman』 lay on the ground and said, 『I am so tired that I can't walk anymore.』 The 『immortal』 said, 『If you can't walk, ride on my neck, and I will carry you.』 The 『woman』 sent a letter to the king in advance, so that the king could come out temporarily to see my intelligence. When the king saw it, he asked, 『How did it become like this?』 The 『woman』 said, 『With the power of expediency, he can't do anything now.』 Let the 『immortal』 live in the city, and treat him with good offerings and respect, satisfy all his desires, and appoint him as a minister. After living in the city for a few days, the 『immortal's』 body became weak and thin, and he missed meditation and was tired of the desires of this world. The king asked the 『immortal,』 『Why are you not happy?』 He replied, 『Although I have obtained the enjoyment of the five desires, I often miss the forest.』 The 『king』 said, 『Originally it was to relieve the drought, why should I forcibly take away his ambition?』 So he let him go. After the 『immortal』 returned to the mountain, he practiced diligently, and soon regained the five supernatural powers. The one-horned immortal is my previous life, and ** is the previous life of Yashodhara (Buddha's wife). (From the seventeenth volume of the Mahaprajnaparamita Shastra).
The Miscellaneous Collection of Sutras and Vinaya, Volume 39 Taisho Tripitaka, Volume 53, No. 2121, The Miscellaneous Collection of Sutras and Vinaya
The Miscellaneous Collection of Sutras and Vinaya, Volume 40 (Section on Brahmans)
Compiled by the monks Sengmin and Baochang of the Liang Dynasty: The super-skilled master also asked for instruction from Dipamkara Buddha; recorded the dream of Bao Hai Brahman; Xu Xiang Brahman was relieved of his worries by the Buddha; Mo Yin Ti Brahman married his daughter to the Buddha; a Brahman lost his son and begged Yama for his son's resurrection, but the son was not close to him, so he went to the Buddha and attained enlightenment; a Brahman flattered and gave alms to the monks, and said that one verse could eliminate sins; a Brahman offered honey in the Buddha's bowl, and the crowd ate it without diminishing, giving alms to the sentient beings in the water; a Brahman traveled far to study, encountering five situations without repetition; four Brahman brothers died on the same day.
九梵志棄端正婦于樹上愛著鄙婢後悔無益十梵志夫婦採花失命佛為說其往事十一梵志失利養殺女人謗佛十二
超術師又從定光佛請記一
過去定光眾祐出現。缽摩大國。與四部之眾不可稱計。皆來供養給其所須。時有梵志。名耶若達。在雪山側。看諸秘讖天文地理靡不貫綜。書疏文字亦悉了知。耶若達梵志有弟子。名曰雷雲。聰明博見靡事不通。恒為耶若達所見愛教不去須臾。雷雲梵志念言。我今應學者悉皆已備。宜報師恩。然復貧弊。宜當往詣國界求所須者。師念。我之所愛。設吾死者尚不能別。何況今日欲舍吾去。作五百言與之令誦。未經幾日悉皆流利。是時耶若達婆羅門。告五百弟子曰。此雷雲梵志伎術悉通。即以立名。名曰超術。超術梵志復經數日。又白師曰。所學已知。然書籍所載諸有學術過者當報師恩。師曰。汝知是知。超術作禮而去。爾時缽摩大國。去城不遠有眾梵志。並集一家欲共大祠。並欲論議。有八萬四千梵志共集。第一上座諷誦書疏莫不能知。以五百兩金及金杖金澡罐各一牧牛千頭。用奉上師。與第一上座先試其術。過者便與。超術梵志自念。我今何故家家乞求。不如詣彼大眾共捔伎術。超術往。眾多梵志遙各喚曰。善哉祠主今獲大利。乃使梵天躬自下降。時八萬四千諸梵志等。
【現代漢語翻譯】 現代漢語譯本 九個婆羅門因為迷戀醜陋的婢女而拋棄了端莊的妻子，將她們留在樹上，最終後悔也無濟於事；十個婆羅門夫婦因為採花而喪命，佛陀為他們講述了前世的因緣；十一個婆羅門因為失去利養而殺害婦女，並誹謗佛陀。
超術師又從定光佛（Dipamkara Buddha）那裡得到了授記。
過去，定光佛（Dipamkara Buddha）以無量的福祐出現於世。在缽摩（Padma）大國，無數的四部弟子前來供養，滿足他的需求。當時有一位婆羅門，名叫耶若達（Yajnadatta），住在雪山旁邊，精通各種秘讖、天文地理，沒有不通曉的。書疏文字也都完全瞭解。耶若達（Yajnadatta）婆羅門有一位弟子，名叫雷雲（Meghavahana），聰明博學，無所不通。耶若達（Yajnadatta）一直很喜愛他，教導他，片刻也不願他離開。雷雲（Meghavahana）婆羅門心想：『我現在應該學的都已經學完了，應該報答師父的恩情。然而我現在很貧困，應該前往各個國家求取所需之物。』師父心想：『我所喜愛的人，即使我死了都不能分辨，更何況今天他要離開我。』於是寫了五百句話給他，讓他背誦。沒過幾天，雷雲（Meghavahana）就全部背誦流利了。當時，耶若達（Yajnadatta）婆羅門告訴五百個弟子說：『這位雷雲（Meghavahana）婆羅門，各種技藝都精通。』就給他起了個名字，叫做超術（Atisaya）。超術（Atisaya）婆羅門又過了幾天，又對師父說：『所學的都已經知道了，然而書籍上記載的各種學術，如果有人超過我的，我應當報答師父的恩情。』師父說：『你知道就好。』超術（Atisaya）行禮后就離開了。當時，在缽摩（Padma）大國，離城不遠的地方，有很多婆羅門聚集在一起，想要共同舉行大型祭祀，並且想要進行辯論。共有八萬四千個婆羅門聚集在一起，第一位上座諷誦書疏，沒有不能通曉的。他們用五百兩黃金以及金杖、金澡罐各一個，還有一千頭牧牛，用來奉獻給老師，並讓第一位上座先測試他的技藝，超過他的人就給與這些供養。超術（Atisaya）婆羅門心想：『我現在為什麼一家一家地乞求呢？不如前往他們的大眾集會，共同較量技藝。』超術（Atisaya）前往。眾多婆羅門遠遠地就呼喚他說：『太好了，祭祀的主人今天獲得了大利益，竟然讓梵天親自下降。』當時，八萬四千個婆羅門等。
【English Translation】 English version Nine Brahmins abandoned their beautiful wives on trees because they were infatuated with ugly maids, regretting it was of no use; ten Brahmin couples lost their lives picking flowers, and the Buddha told them about their past karma; eleven Brahmins killed women and slandered the Buddha because they lost their gains and offerings.
The Super-Skillful Ascetic also received a prediction from Dipamkara Buddha (Dipamkara Buddha).
In the past, Dipamkara Buddha (Dipamkara Buddha) appeared with immeasurable blessings. In the great country of Padma (Padma), countless disciples of the four divisions came to make offerings and fulfill his needs. At that time, there was a Brahmin named Yajnadatta (Yajnadatta), who lived beside the Snow Mountains, and was proficient in all kinds of secret prophecies, astronomy, and geography, with nothing he did not understand. He also fully understood written texts. Yajnadatta (Yajnadatta) Brahmin had a disciple named Meghavahana (Meghavahana), who was intelligent and erudite, and knew everything. Yajnadatta (Yajnadatta) always loved him, taught him, and did not want him to leave for even a moment. Meghavahana (Meghavahana) Brahmin thought: 'I have now learned everything I should learn, and I should repay my teacher's kindness. However, I am now very poor, and I should go to various countries to seek what is needed.' The teacher thought: 'The person I love, even if I die, he would not be able to tell, let alone today he wants to leave me.' So he wrote five hundred verses for him and had him recite them. In just a few days, Meghavahana (Meghavahana) recited them all fluently. At that time, Yajnadatta (Yajnadatta) Brahmin told five hundred disciples: 'This Meghavahana (Meghavahana) Brahmin is proficient in all kinds of skills.' So he gave him a name, called Atisaya (Atisaya). After a few more days, Atisaya (Atisaya) Brahmin said to his teacher: 'I have already learned what I needed to learn, but if there is anyone who surpasses me in the various academic skills recorded in the books, I should repay my teacher's kindness.' The teacher said: 'It is good that you know.' Atisaya (Atisaya) bowed and left. At that time, in the great country of Padma (Padma), not far from the city, there were many Brahmins gathered together, wanting to hold a large sacrifice together, and wanting to have a debate. A total of eighty-four thousand Brahmins gathered together, and the first elder recited the scriptures, and there was nothing he did not understand. They used five hundred taels of gold, as well as a golden staff and a golden washbasin each, and a thousand head of cattle, to offer to the teacher, and let the first elder test his skills first, and whoever surpassed him would be given these offerings. Atisaya (Atisaya) Brahmin thought: 'Why am I begging from house to house now? I might as well go to their large gathering and compete in skills together.' Atisaya (Atisaya) went. Many Brahmins called out to him from afar: 'Excellent, the master of the sacrifice has gained great benefits today, actually causing Brahma to descend in person.' At that time, eighty-four thousand Brahmins, etc.
各起共迎。異口同音而作是語。善來大梵神天。超術梵志曰。吾非梵天。止止諸賢。汝等豈不聞。雪山北有大梵志眾師。名耶若達。我其弟子。名曰超術。便向上座曰。設知伎術者向吾說之。爾時彼眾第一上座。即誦三藏伎術無有漏失。時超術語上座曰。一句五百言。今可說之。上座曰。我不解也。超術便誦三藏及一句五百言大人之相。爾時八萬四千梵志。嘆未曾有甚奇甚特。我初不聞大人之相。今尊宜在上座。超術移坐上座便在第一。時彼眾上座極懷瞋恚。發此誓願。今此人奪我坐處。此人所生之處所欲作事。我恒當壞敗其功。時彼施主即依法施上座。告主人曰。我今還以金錢銀錢以相施。吾但各取五百枚。以金罐用供養女人。及牛千頭還施主人。吾不習欲亦不積財。已便往詣缽摩大國。其王名曰光明。于城東門見五百梵志耆年宿德。時彼國王請定光如來日曝火炙。即以五百金錢各與一文及比丘眾。衣食供養掃灑令凈。勿使作倡有土沙穢惡。懸繒幡蓋香汁塗地。伎樂不可稱計。見一女人。名曰善味。持七莖華以瓶取水。即問此女。吾欲買華。女言。持用上佛。即以銀錢五百請五莖華。女貪銀錢與五莖華。行數十步女自念言。此人形貌端正不惜銀錢。追呼男子問用何為。答曰上佛。女曰。請二莖華並以上佛。愿我後生
【現代漢語翻譯】 現代漢語譯本 大家一起迎接他，異口同聲地說：『歡迎您，大梵神天（偉大的梵天神）！』 超術梵志（一位名叫超術的婆羅門修行者）說：『我不是梵天。各位賢者請住口。你們難道沒聽說過雪山北面有一群婆羅門修行者的導師，名叫耶若達（Yajnadatta）嗎？我就是他的弟子，名叫超術。』 於是他向上座（首席長老）說：『如果有人懂得伎術（各種技藝或學問），請向我說說。』 當時，眾人中的第一上座，能夠背誦三藏（佛教經典的總稱）的伎術，沒有絲毫遺漏。這時，超術對上座說：『一句有五百個字，現在可以說了。』 上座說：『我不明白。』 超術便背誦三藏以及一句五百字的大人（偉人）之相（相貌特徵）。當時，八萬四千婆羅門修行者讚歎說：『前所未有，真是太奇妙了！』 我們從未聽說過大人之相，現在您應該坐在上座。』 超術移坐到上座的位置，便成了第一。當時，眾人中的上座非常生氣，發誓說：『這個人奪走了我的座位，這個人所生之處，所想做的事情，我都要破壞他的功德。』 當時，施主（佈施者）依法佈施給上座。上座告訴主人說：『我現在還用金錢銀錢來佈施，我只各取五百枚，用金罐供養女人，以及一千頭牛還給主人。我不貪圖享樂，也不積攢財富。』 之後，他便前往缽摩（Padma）大國。那裡的國王名叫光明（Prabha）。在城東門，他看見五百位婆羅門修行者，都是年老有德之人。當時，國王請定光如來（Dipankara Buddha）在太陽下曝曬，用火烤。便給每位婆羅門修行者五百金錢中的一枚，以及比丘（bhiksu）僧眾，提供衣食供養，打掃乾淨，不要讓他們唱歌跳舞，有塵土沙子污穢。懸掛綢緞幡蓋，用香水塗地，伎樂（各種音樂）多得數不清。他看見一個女人，名叫善味（Bhadrasuchi），拿著七莖花，用瓶子取水。便問這個女人：『我想買花。』 女人說：『要用來供佛。』 便用五百銀錢買了五莖花。女人貪圖銀錢，給了他五莖花。走了幾十步，女人自己想：『這個人容貌端正，不吝惜銀錢。』 追上男子，問他用來做什麼。回答說：『供佛。』 女人說：『請把兩莖花也一起供佛，愿我後世…』
【English Translation】 English version They all came forward to greet him, speaking with one voice, saying: 'Welcome, Great Brahma God!' The ascetic Brahman named Chao Shu (Chao Shu, a Brahman ascetic) said: 'I am not Brahma. Stop, stop, all you virtuous ones. Have you not heard that north of the Snow Mountains there is a master of Brahman ascetics named Ye Ruo Da (Yajnadatta)? I am his disciple, named Chao Shu.' Then he said to the chief elder (the most senior elder): 'If anyone knows skills (various skills or learning), please tell me.' At that time, the first chief elder among the crowd could recite the skills of the Tripitaka (the general term for Buddhist scriptures) without any omission. Then, Chao Shu said to the chief elder: 'One sentence has five hundred words; now you can say it.' The chief elder said: 'I do not understand.' Chao Shu then recited the Tripitaka and the characteristics of a great man (a great person) in one sentence of five hundred words. At that time, eighty-four thousand Brahman ascetics exclaimed: 'Unprecedented, truly wonderful!' We have never heard of the characteristics of a great man; now you should sit in the chief elder's seat.' Chao Shu moved to the chief elder's seat and became the first. At that time, the chief elder among the crowd was extremely angry and made this vow: 'This person has taken my seat; wherever this person is born, whatever he wants to do, I will always ruin his merits.' At that time, the benefactor (donor) gave offerings to the chief elder according to the law. The chief elder told the host: 'I will now return the offering with gold and silver coins; I will only take five hundred of each, use golden jars to make offerings to women, and return one thousand cows to the host. I do not crave pleasure, nor do I accumulate wealth.' After that, he went to the great country of Padma (Padma). The king there was named Guang Ming (Prabha). At the east gate of the city, he saw five hundred Brahman ascetics, all of whom were old and virtuous. At that time, the king invited Dipankara Buddha (Dipankara Buddha) to be exposed to the sun and roasted by fire. He gave each Brahman ascetic one of the five hundred gold coins, as well as food and clothing to the bhiksu (bhiksu) monks, cleaned and swept, and did not allow them to sing and dance, or have dust, sand, or filth. He hung silk banners and canopies, and used fragrant water to coat the ground; the music (various music) was countless. He saw a woman named Shan Wei (Bhadrasuchi), holding seven flower stalks and taking water with a bottle. He asked the woman: 'I want to buy flowers.' The woman said: 'To be used to offer to the Buddha.' He bought five flower stalks with five hundred silver coins. The woman, greedy for the silver coins, gave him five flower stalks. After walking dozens of steps, the woman thought to herself: 'This person has a handsome appearance and does not begrudge silver coins.' She caught up with the man and asked what he was going to do with them. He replied: 'To offer to the Buddha.' The woman said: 'Please offer the two flower stalks together to the Buddha, may I be in the next life...'
常為夫妻。超術曰。菩薩無所愛惜。設為我妻必壞我心。梵志女曰。我終不相壞。正使持我施與。終必忍行。定光佛曰。菩薩所行無所愛惜。梵志偈答。
父母諸佛尊 日月周行世 不可持施人 餘者決無難
又說偈曰。
當忍億劫苦 施頭身耳目 妻子國財寶 車馬僕從人
摩納。復以偈答。
大山熾如火 億劫堪頂戴 不能壞道意 唯愿時授決
即解發布地。而說偈言。
破愛憍慢心 能滅欲怒癡 第一光相足 惟佛照我心 昔我所求愿 今日得見佛 今散五莖花 愿得不退轉 餘二非我華 王女寄上佛 無上大導師 見愍蹈我發
佛又偈答。
摩納發大心 曠濟無量數 弘誓不自為 殖眾功德本 卻後無數劫 五鼎五濁世 成佛度眾生 號字釋迦文 光明三十二 奇特人中尊
佛以腳足蹈發而過。又以神力接五莖華。及得我身在虛空中。余有二華住佛兩肩。自從破梵志祠天帝火以後。行正見用平等法。不復墮三塗及在八難。時超術我是。賣花女瞿夷是也(出修行本起經)。
寶海梵志述其所夢二
有寶海梵志。白佛。愿如來及比丘僧。滿七歲中受我四事供養。如來許可。梵志后
【現代漢語翻譯】 現代漢語譯本 （梵志女）常為（摩納）夫妻。（定光佛）超術說：『菩薩不應有所愛惜，如果（梵志女）成為我的妻子，必定會擾亂我的道心。』梵志女說：『我終究不會擾亂你的道心，即使你把我佈施給他人，我最終也會安忍奉行。』定光佛說：『菩薩所行之道，不應有所愛惜。』梵志用偈語回答： 『父母諸佛最尊貴，日月照耀世間，這些都不可用來佈施給人，其餘的東西絕對沒有困難。』 又說偈語： 『應當忍受億劫的苦難，佈施頭、身、耳、目，妻子、國家、財寶，車馬、僕人、隨從。』 摩納，又用偈語回答： 『大山燃燒如火，億劫都可以頂戴，不能擾亂我的道心，只希望您及時為我授記。』 隨即解開頭髮鋪在地上，並說偈語： 『破除愛慾和驕慢之心，能滅除貪慾、嗔怒、愚癡，您第一光明相好具足，唯有佛能照亮我的心。過去我所祈求的願望，今天得以見到佛陀。現在散佈五莖花，愿能永不退轉。剩餘的兩朵花不是我的，是王女寄託獻給佛陀的。無上偉大的導師，慈悲憐憫地踩過我的頭髮。』 佛陀又用偈語回答： 『摩納發下大愿，廣為救濟無量眾生，弘大的誓願不是爲了自己，而是爲了種植各種功德的根本。在無數劫之後，在五濁惡世中，你將成佛度化眾生，名號為釋迦文（Sakyamuni）。光明具足三十二相，是奇特的人中尊。』 佛陀用腳踩過（摩納）的頭髮而過。又用神力接住五莖花，（摩納）的身體在虛空中。剩餘的兩朵花停留在佛陀的雙肩上。自從破除梵志祭祀天帝的火焰以後，奉行正見，運用平等之法，不再墮入三惡道以及八難之中。當時的超術就是我（釋迦摩尼），賣花女就是瞿夷（Kuyi）(出自《修行本起經》)。 寶海梵志講述他所做的兩個夢 有寶海梵志，稟告佛陀：『希望如來和比丘僧眾，在七年中接受我的四事供養。』如來應允。梵志後來
【English Translation】 English version (The Brahman's daughter) was often (Manava's) wife. (Dipankara Buddha) Chao Shu said, 'A Bodhisattva should not be attached to anything. If (the Brahman's daughter) becomes my wife, she will surely disturb my mind.' The Brahman's daughter said, 'I will never disturb your mind. Even if you give me away as alms, I will ultimately practice forbearance.' Dipankara Buddha said, 'The practice of a Bodhisattva should not be attached to anything.' The Brahman replied with a verse: 'Parents and all Buddhas are most venerable, the sun and moon illuminate the world. These cannot be given away as alms, but there is absolutely no difficulty with anything else.' He further spoke in verse: 'One should endure the suffering of countless kalpas, giving away one's head, body, ears, and eyes, wife, country, wealth, treasures, carriages, horses, servants, and attendants.' Manava, again replied with a verse: 'A great mountain burning like fire, I can bear it on my head for countless kalpas, but it cannot disturb my mind for the Way. I only hope that you will grant me a prediction in time.' Immediately, he unbound his hair and spread it on the ground, and spoke in verse: 'Breaking the heart of love and arrogance, one can extinguish greed, anger, and delusion. You are the foremost, with light and excellent marks, only the Buddha can illuminate my heart. The wish I sought in the past, today I am able to see the Buddha. Now I scatter five stalks of flowers, wishing to never regress. The remaining two flowers are not mine, they are entrusted by the princess to offer to the Buddha. The supreme great guide, compassionately steps on my hair.' The Buddha again replied with a verse: 'Manava has made a great vow, to extensively save countless beings. The great vow is not for oneself, but to plant the roots of all merits. After countless kalpas, in the world of the five turbidities, you will become a Buddha to liberate beings, with the name Sakyamuni (Sakyamuni). With the light of the thirty-two marks, you are a unique and venerable being among humans.' The Buddha stepped over (Manava)'s hair with his feet. He also used his divine power to catch the five stalks of flowers, and (Manava)'s body was in the void. The remaining two flowers stayed on the Buddha's shoulders. Since breaking the Brahman's fire sacrifice to the god Indra, he practiced right view and used the Dharma of equality, no longer falling into the three evil paths and the eight difficulties. At that time, Chao Shu was me (Sakyamuni), and the flower-selling girl was Ku Yi (Kuyi) (from the Sutra on the Origin of Practice). Bao Hai Brahman narrated his two dreams There was a Brahman named Bao Hai, who reported to the Buddha: 'I hope that the Tathagata and the Sangha of Bhikshus will accept my offerings of the four requisites for seven years.' The Tathagata agreed. Later, the Brahman
時作如是念。我今已令百千億那由他眾生髮菩提心。然我不知轉輪聖王所愿何等為愿。人王天王聲聞緣覺。為求無上菩提。若我來世必成佛道。我于夜臥當有諸天魔梵諸佛世尊為我現夢。于睡眠中見有光明。即見十方恒沙世界諸佛世尊。各各遙授蓮華與之。其花微妙各于華臺見日輪像。于日輪上有七寶蓋。一一日輪各出六十億光。皆悉來入梵志口中。自見其光滿千由旬。凈如明鏡見其腹內。六十億那由他百千菩薩。在蓮華上結跏趺坐三昧正受。復見日須圍繞其身。于諸華中出諸伎樂。又見其王。血出污身四方馳走。面首似豬啖種種蟲。坐伊蘭樹下。有無量眾生來食其身。唯余骨瑣。數數受身亦復如是。復見諸王子。或作豬象或水牛師子狐狼虎豹獼猴等面。以血污身皆啖眾生。坐伊蘭樹下。復有無量眾生。來食其身。骨瑣已離。數數受身亦復如是。或見王子。須曼那花以作瓔珞。載小弊車駕以水牛。從不正道南向馳走。復見四天大王釋提桓因大梵天王來至其所。告梵志言。汝今四邊所有蓮華。應先取一華與轉輪王。一一王子各與一華。其餘諸花與諸小王。次與汝子。並及餘人即皆賦之。忽然而寤。憶念夢中所見諸事。得知聖王所愿卑下愛樂生死。復知諸王子發心。求聲聞乘者故我夢見須曼那花以作瓔珞。載水牛車于不正
【現代漢語翻譯】 現代漢語譯本 當時我這樣想：『我已經令千百億那由他的眾生髮起了菩提心。然而，我不知道轉輪聖王所發的愿是什麼樣的愿。是人王、天王、聲聞、緣覺，還是爲了求無上菩提？如果我來世必定成佛，那麼我夜裡睡覺時，應當有諸天、魔、梵、諸佛世尊為我示現夢境。在睡眠中見到光明，就能見到十方恒河沙數的世界中諸佛世尊，各自遙遠地授予我蓮花。那些蓮花微妙，每朵蓮花的蓮花臺上都顯現出日輪的形象。在日輪上有七寶蓋。每一個日輪都發出六十億道光芒，全都進入梵志的口中。我看見那光明充滿了方圓千由旬的範圍，清凈得像明鏡一樣，能看見自己的腹內。六十億那由他百千菩薩，在蓮花上結跏趺坐，處於三昧正受之中。又看見日須圍繞著我的身體。在各種蓮花中發出各種伎樂的聲音。還看見那位國王，身上流著血，弄髒了身體，向四面八方奔跑，面容像豬一樣，吃著各種各樣的蟲子，坐在伊蘭樹下。有無量的眾生來吃他的身體，只剩下骨頭。一次又一次地受生，都是這樣。又看見各位王子，有的變成豬、象，有的變成水牛、獅子、狐貍、狼、老虎、豹子、獼猴等面容。身上沾滿血污，都吃著眾生，坐在伊蘭樹下。又有無量的眾生，來吃他們的身體，骨頭已經分離。一次又一次地受生，也是這樣。或者看見王子們，用須曼那花（Jasminum sambac）做成瓔珞，乘坐簡陋的小車，用水牛拉著，從不正的道路向南奔跑。又看見四大天王（Cāturmahārājakāyikas）、釋提桓因（Śakro devānām indraḥ）、大梵天王（Mahābrahmā）來到我的住所，告訴我：『你現在四周圍的所有蓮花，應該先取一朵蓮花給轉輪王（cakravartin）。每一位王子各給一朵蓮花。其餘的蓮花給各位小王。然後給你兒子，以及其他人，都分給他們。』我忽然醒來，回憶夢中所見到的各種事情，得知聖王所發的愿卑下，喜愛生死。又知道各位王子發心求聲聞乘（Śrāvakayāna），所以我在夢中看見他們用須曼那花（Jasminum sambac）做成瓔珞，乘坐水牛車，走在不正的道路上。
【English Translation】 English version Then I thought to myself: 'I have already caused hundreds of thousands of millions of nayutas of beings to generate the Bodhi mind. However, I do not know what kind of vow the Cakravartin (Wheel-Turning King) has made. Is it to become a human king, a deva king, a Śrāvaka (Hearer), a Pratyekabuddha (Solitary Buddha), or to seek unsurpassed Bodhi? If I am certain to attain Buddhahood in the future, then when I sleep at night, there should be devas, maras, brahmas, Buddhas, and World-Honored Ones appearing in my dreams. In my sleep, I will see light, and I will see Buddhas and World-Honored Ones in the ten directions of the Ganges River sands worlds, each remotely bestowing a lotus flower upon me. These lotus flowers are subtle, and on each lotus pedestal appears an image of the sun wheel. On the sun wheel, there are seven-jeweled canopies. Each sun wheel emits sixty billion rays of light, all of which enter the mouth of the Brahmin. I see that the light fills a thousand yojanas, as pure as a bright mirror, and I can see within my abdomen. Sixty billion nayutas of hundreds of thousands of Bodhisattvas are sitting in the lotus posture on the lotus flowers, in Samadhi (meditative absorption). I also see the sun's rays surrounding my body. From the various flowers come forth various musical performances. I also see that king, with blood flowing out, soiling his body, running in all directions, his face like a pig, eating all kinds of insects, sitting under an Eranda tree. Countless beings come to eat his body, leaving only bones. Again and again, he receives such a body. I also see the princes, some with the faces of pigs and elephants, some with the faces of water buffaloes, lions, foxes, wolves, tigers, leopards, and monkeys. Their bodies are covered in blood, and they are all eating beings, sitting under Eranda trees. Again, countless beings come to eat their bodies, and the bones are already separated. Again and again, they receive such a body. Or I see the princes, with Sumana flowers (Jasminum sambac) made into necklaces, riding in small, dilapidated carts pulled by water buffaloes, running south on an improper road. I also see the Four Great Heavenly Kings (Cāturmahārājakāyikas), Śakro devānām indraḥ (Śakra, Lord of the Devas), and Mahābrahmā (Great Brahma King) coming to my place, telling me: 'You should first take one of the lotus flowers that are all around you and give it to the Cakravartin (Wheel-Turning King). Give each prince one lotus flower. Give the remaining flowers to the lesser kings. Then give them to your son, and distribute them to the rest of the people.' Suddenly, I awoke, recalling the various things I had seen in the dream, and I knew that the vow of the Holy King was base and that he loved birth and death. I also knew that the princes had resolved to seek the Śrāvakayāna (Hearer Vehicle), so in my dream, I saw them with Sumana flowers (Jasminum sambac) made into necklaces, riding in water buffalo carts, traveling on an improper road.
道南向馳走。我何緣故夢見於此。諸佛世尊。以我先教勸閻浮提內無量眾生。悉令安住三福處故發菩提心。請佛及僧。滿足七歲奉諸所安耳(出寶梵志請如來經)。
須項梵志聞法憂解三
舍衛國有梵志。于祇樹間大營田種。往看歡喜。自謂得愿。即于其夜天雨大雹。禾稼皆死。女復喪亡。愁憒憂煩哭無能止。時諸比丘入城分衛。見其二相還具白佛。須項梵志躬到佛所。頭面禮畢。佛知其念。謂梵志曰。世有五事不可避脫。一當耗減。二當亡棄。三當病瘦。四當老朽。五當死去。唯有道諦得離。佈施持戒。梵志意軟便見四諦。從今已后歸依佛法僧。為清信士。比丘白佛。世尊。解梵志意喜笑而去。佛言。不但是反解憂。過去閻浮利地有五主。其一主名曰桀貪。治國不正。大臣人民。出兵拔白皆到王前。共謂王曰。寧自知不貪害萬姓。急出國去。不者相害。王大戰慄。以車騎出國。自織草䓸賣以自給。大臣人民便拜王弟作王。治不抂民。故王上書自陳。從王乞一聚可以自給。王即與之。既得一聚便已治正。復乞兩聚。乃至半國。王皆與之。如是久遠。桀貪生念。興半國兵攻弟即勝便得故國。復興一國兵攻第二。轉倍興兵攻第五國。往往得勝。時四海皆屬改號大勝。帝釋試之。寧知足不。化作少童梵志。姓駒
【現代漢語翻譯】 現代漢語譯本 道南向馳走。我為何緣故夢見於此？諸佛世尊說，因為我先前教導勸化閻浮提（Jambudvipa，指我們所居住的這個世界）內的無量眾生，使他們都能安住於三福之處，從而發起菩提心，並且請佛和僧眾，用七年的時間供養他們所需之物。（出自《寶梵志請如來經》）。
須項梵志聽聞佛法后解除憂愁
舍衛國（Shravasti，古印度城市）有一位梵志（Brahmin，古印度祭司階層），在祇樹林（Jetavana，祇園精舍）間大面積開墾田地進行耕種。他前去察看，內心歡喜，自認為願望已經達成。然而就在當晚，天降大冰雹，所有的莊稼都死了，他的女兒也去世了。他愁苦煩悶，哭泣不止。當時，一些比丘（Bhiksu，佛教出家人）進入城中乞食，看到了他的這兩種遭遇，回來后詳細地告訴了佛陀。須項梵志親自來到佛陀的住所，行頭面禮后，佛陀知道他的心念，對梵志說：『世間有五件事是無法避免的：一是財產耗損減少，二是財物喪失遺棄，三是生病身體虛弱，四是年老體衰，五是死亡。只有道諦（Dukkha-nirodha-gamini-patipada，滅苦之道）才能使人脫離這些苦難。』通過佈施和持戒，梵志的心意變得柔和，從而明白了四諦（Four Noble Truths，佛教基本教義）。他發誓從今以後皈依佛、法、僧三寶，成為一名清信士（Upasaka，在家佛教徒）。比丘們問佛陀：『世尊，梵志理解了佛法，歡喜地離開了。』佛陀說：『不僅僅是現在解除憂愁，過去在閻浮利地（Jambudvipa）有五位君主，其中一位君主名叫桀貪（Jietan），治理國家不正。大臣和百姓，帶著兵器來到他的面前，共同對他說：『你難道不知道你的貪婪正在危害百姓嗎？趕快離開國家，否則我們將要加害於你。』桀貪王非常害怕，乘坐車馬逃離了國家，靠編織草鞋來維持生計。大臣和百姓便擁立他的弟弟為王，這位新國王治理國家公正無私。於是，桀貪王上書給他的弟弟，請求賜予他一小塊土地以維持生計。新國王便給了他一塊土地。得到土地后，桀貪王便開始施行正法。他又請求兩塊土地，乃至半個國家，新國王都給了他。這樣過了很久，桀貪王心生邪念，率領半個國家的軍隊攻打他的弟弟，結果戰勝了，奪回了原來的國家。他又率領一個國家的軍隊攻打第二個國家，然後不斷增加兵力攻打第五個國家，屢戰屢勝。這時，四海之內都歸他統治，他改年號為大勝。帝釋（Indra，佛教護法神）爲了試探他是否知足，化作一個名叫駒（Ju）的年輕梵志。
【English Translation】 English version He ran swiftly towards the south. Why did I dream of this place? The Buddhas and World-Honored Ones said, 'Because I previously taught and encouraged countless sentient beings within Jambudvipa (the world we live in), enabling them to dwell securely in the three meritorious practices, thereby inspiring the Bodhi mind, and invited the Buddhas and Sangha (Buddhist monastic community), providing them with all their needs for seven years.' (From the Sutra of the Brahmin Who Invited the Tathagata).
The Brahmin Su Xiang's Sorrow is Resolved After Hearing the Dharma
In Shravasti (an ancient Indian city), there was a Brahmin (a member of the priestly class in ancient India) who cultivated a large field in the Jetavana (Jetavana Monastery). He went to inspect it, feeling joyful and believing that his wish had been fulfilled. However, that very night, a great hailstorm fell, destroying all the crops, and his daughter also passed away. He was distressed and sorrowful, weeping uncontrollably. At that time, some Bhikshus (Buddhist monks) entered the city to beg for alms, saw these two misfortunes, and returned to report them in detail to the Buddha. The Brahmin Su Xiang personally came to the Buddha's residence, prostrated himself in reverence. The Buddha, knowing his thoughts, said to the Brahmin, 'There are five unavoidable things in the world: first, the depletion and reduction of wealth; second, the loss and abandonment of possessions; third, illness and physical weakness; fourth, aging and decline; and fifth, death. Only the Path of Cessation (Dukkha-nirodha-gamini-patipada) can liberate one from these sufferings.' Through generosity and upholding precepts, the Brahmin's mind softened, and he understood the Four Noble Truths (the fundamental teachings of Buddhism). He vowed from now on to take refuge in the Buddha, Dharma, and Sangha, becoming a lay Buddhist (Upasaka). The Bhikshus asked the Buddha, 'World-Honored One, the Brahmin understood the Dharma and left joyfully.' The Buddha said, 'It is not only now that his sorrow is resolved. In the past, in Jambudvipa, there were five rulers. One of them, named Jietan, governed the country unjustly. The ministers and people, carrying weapons, came before him and said together, 'Do you not know that your greed is harming the people? Quickly leave the country, or we will harm you.' King Jietan was very frightened, fled the country on chariots and horses, and supported himself by weaving straw sandals. The ministers and people then enthroned his younger brother as king, who governed the country justly and selflessly. Therefore, King Jietan wrote to his younger brother, requesting a small piece of land to support himself. The new king gave him a piece of land. After obtaining the land, King Jietan began to practice righteousness. He requested two more pieces of land, and even half the country, which the new king gave him. After a long time, King Jietan had an evil thought, leading half the country's army to attack his younger brother, and he won, regaining his original country. He then led an army from one country to attack the second country, and then continuously increased his forces to attack the fifth country, winning repeatedly. At this time, all within the four seas were under his rule, and he changed the reign title to Great Victory. Indra (a protector deity in Buddhism), in order to test whether he was content, transformed into a young Brahmin named Ju.
夷氏。被髮金杖持金瓶住宮門通王。王便前坐相勞問畢。卻謂王言。我從海邊來。見一大國。人民熾盛多有珍寶。可往攻之。不審已足。復欲得是。王言欲得。天王謂言。可益莊船興兵相待。卻後七日當將王往言便化去。王到其日興兵莊船。梵志不來愁憂不樂。時一國人民回坐向王。王啼亦啼。王憂亦憂。王便生意曰。
增念隨欲 已有復愿 日盛為喜 從得自在
有能解者賞金錢一千。時有少年名曰郁多。言能解假七日來對。到第七日白母言。我欲解王憂。母謂子。子且止。勿行。帝王難事。子言。我力能淹。到王所言。今來對義。即乃說偈。大勝王便上金錢一千。大勝者即種種梵志是。時童子郁多者則我身是也(出義足經上卷)。
摩因提梵志將女妻佛四
昔摩因提梵志。生女端正。國王太子大臣長者來求不得。見佛金色三十二相。便自念言。如此人比我女便與。還家謂婦言。今得女婿逾於我女。即莊飾女眾寶瓔珞。將女出城。母見佛跡文現分明。謂父言曰。寧知空出終不得婿。婦說偈言。
淫人曳踵行 恚者斂指步 癡人足蹶地 是跡天人尊
父言。癡人為女作患。即將女到佛所。左手持臂右手持瓶。因白佛言。今以此女相惠為妻。女見佛形淫意繫著。其心火燃
【現代漢語翻譯】 現代漢語譯本 夷氏（姓名，具體含義不詳）。披散著頭髮，手持金杖和金瓶，住在宮門外，通報國王。國王於是上前坐下，互相慰問完畢。夷氏對國王說：『我從海邊來，見到一個大國，人民興旺，有很多珍寶，可以前去攻打。』國王問：『不知道已經足夠了嗎？還想要得到更多嗎？』夷氏說：『想要得到更多。』天王（指夷氏自稱）說：『可以增加船隻，招募士兵，等待時機。』說完七日後，我將帶您前往。』說完就變化消失了。國王到了那天，招募士兵，準備船隻。夷氏沒有來，國王愁悶不樂。當時一國的人民都隨著國王的心情而變化，國王憂愁，他們也憂愁。國王於是想到： 『貪念隨著慾望增長，已經擁有了還想要更多，慾望日益增長就感到高興，以為得到了就能自由自在。』 『有誰能解釋這句話的含義，賞金錢一千。』當時有個少年名叫郁多（姓名，具體含義不詳），說能解釋，請求給他七天時間。到了第七天，郁多對母親說：『我想要解除國王的憂愁。』母親對兒子說：『你還是算了吧，不要去。帝王的事情很難辦。』郁多說：『我能勝任。』到了國王那裡，說：『現在來解釋含義。』於是就說了偈語。大勝王（國王名號）於是賞給他金錢一千。大勝王就是各種各樣的梵志（婆羅門修行者）。當時的童子郁多就是我的前身。（出自《義足經》上卷）。』
摩因提梵志（婆羅門修行者）想把女兒嫁給佛陀 過去，摩因提梵志生了一個女兒，容貌端正。國王、太子、大臣、長者都來求婚，但都沒有答應。摩因提梵志見到佛陀金色的三十二相，於是心想：『這樣的人才配得上我的女兒。』回家后對妻子說：『現在我找到了比女兒更優秀的夫婿。』於是裝飾女兒，佩戴各種珍寶瓔珞，帶著女兒出城。母親見到佛陀的足跡清晰分明，對父親說：『難道不知道這次白跑一趟，最終也找不到夫婿嗎？』妻子說了偈語： 『淫慾之人走路拖著腳後跟，憤怒之人走路腳趾收攏，愚癡之人走路腳步不穩，而這足跡是天人所尊崇的。』 父親說：『愚癡的人為女兒製造禍患。』於是帶著女兒到佛陀那裡，左手拉著女兒的手臂，右手拿著水瓶，於是對佛陀說：『現在把這個女兒獻給您做妻子。』女兒見到佛陀的相貌，淫慾之心就產生了，心裡像火一樣燃燒。
【English Translation】 English version Ishi (name, specific meaning unknown). With disheveled hair, holding a golden staff and a golden bottle, lived outside the palace gate, announcing to the king. The king then came forward and sat down, exchanging greetings. Ishi said to the king, 'I come from the seaside and have seen a great country, with prosperous people and many treasures, which can be attacked.' The king asked, 'I wonder if it is enough already? Do you want to get more?' Ishi said, 'I want to get more.' The Heavenly King (referring to Ishi himself) said, 'You can increase the ships, recruit soldiers, and wait for the opportunity. After seven days, I will take you there.' After speaking, he transformed and disappeared. When the king arrived on that day, he recruited soldiers and prepared ships. Ishi did not come, and the king was worried and unhappy. At that time, the people of the country changed with the king's mood, and they were worried when the king was worried. The king then thought: 'Greed grows with desire, already having it, still wanting more, becoming more and more happy as desire increases, thinking that getting it will bring freedom.' 'Whoever can explain the meaning of this sentence will be rewarded with a thousand gold coins.' At that time, there was a young man named Utta (name, specific meaning unknown), who said he could explain it and asked for seven days. On the seventh day, Utta said to his mother, 'I want to relieve the king's worries.' The mother said to her son, 'You should stop, don't go. The affairs of emperors are difficult.' Utta said, 'I am capable.' When he arrived at the king's place, he said, 'Now I come to explain the meaning.' Then he spoke a verse. King Great Victory (the king's name) then rewarded him with a thousand gold coins. King Great Victory is all kinds of Brahmins (Brahmin practitioners). The boy Utta at that time was my former self. (From the first volume of the Yizu Jing).'
Moyindi Brahmin (Brahmin practitioner) wants to marry his daughter to the Buddha In the past, Moyindi Brahmin had a daughter who was beautiful. Kings, princes, ministers, and elders all came to propose marriage, but none were accepted. Moyindi Brahmin saw the Buddha's golden thirty-two marks, and then thought, 'Such a person is worthy of my daughter.' After returning home, he said to his wife, 'Now I have found a husband who is better than my daughter.' So he decorated his daughter, wearing various jewels and necklaces, and took his daughter out of the city. The mother saw the Buddha's footprints clearly, and said to the father, 'Don't you know that this is a wasted trip, and you will not find a husband in the end?' The wife spoke a verse: 'Lustful people walk dragging their heels, angry people walk with their toes clenched, foolish people walk unsteadily, and these footprints are revered by gods and humans.' The father said, 'Foolish people create trouble for their daughters.' So he took his daughter to the Buddha, holding his daughter's arm with his left hand and holding a water bottle with his right hand, and then said to the Buddha, 'Now I offer this daughter to you as your wife.' When the daughter saw the Buddha's appearance, lustful thoughts arose, and her heart burned like fire.
。佛即說偈言。
我見邪三女 尚不欲邪淫 今寧抱屎尿 足觸尚不可(出義足經上卷)
梵志喪兒從閻羅乞活詣佛得道五
昔有婆羅門少出家學。至年六十不能得道。法應歸家。取婦為居士。生得一男。端正可愛。至年七歲卒得重病。一宿命終梵志憐惜。伏其尸上絕而復甦。親族諫喻強奪殯殮埋著城外。梵志自念。我今啼哭計無所益。不如往至閻羅王所乞索兒命。沐浴齋戒赍持花香。發舍而去。所在問人。閻羅王所治為在何許。前行數千里至深山中。見諸梵志復問如前。答曰。卿問閻羅王所治處欲求何等。答言。我有一子近日卒亡。欲至閻羅王所乞索兒命。梵志愍其愚癡。即告之曰。閻羅王治處非生人所得到也。當示卿方。宜從此西行四百餘里。有大川其中有城。此是天神案行世間停息之城。閻羅王常以月四日案行必過此城卿持齋戒往必見之。歡喜而去。到其川中見好城郭宮殿屋宇。如忉利天。梵志詣門。燒香翹腳咒愿求兒。閻羅王敕門見之。梵志啟言。晚生一男欲以備老。養育七歲近日命終。唯愿大王垂恩佈施還我兒命。王言大善。卿兒今在東園中戲。自往將去。即往見兒。與諸小兒共戲。前抱啼泣曰。我晝夜念汝食寐不甘。汝寧念父母辛苦以不。小兒喚逆呵之曰。癡騃老翁不達道理。寄
【現代漢語翻譯】 現代漢語譯本： 佛陀隨即說了偈語：
『我看見不正的三女，尚且不願有邪淫的行為。 如今怎會擁抱屎尿之物？甚至用腳觸碰都是不可以的。』（出自《義足經》上卷）
梵志（婆羅門）喪子后，向閻羅王乞求兒子復活，最終詣佛得道的故事 五
過去有一位婆羅門，年輕時出家學習。到了六十歲，未能證得道果。按照規矩，應該返回家中，娶妻成為居士。後來生了一個兒子，相貌端正可愛。到七歲時，突然得了重病，一夜之間就去世了。梵志非常憐惜，伏在兒子的屍體上，悲痛得昏死過去又甦醒過來。親族勸解開導，強行將屍體殯葬，埋在城外。梵志心想：『我現在啼哭也沒有任何益處，不如前往閻羅王那裡，乞求要回兒子的性命。』於是沐浴齋戒，攜帶花香，從家中出發。一路上向人打聽：『閻羅王所管轄的地方在哪裡？』向前走了數千里，到達深山中，見到一些梵志，又像之前一樣詢問。梵志們回答說：『你打聽閻羅王所管轄的地方，想要做什麼？』他回答說：『我有一個兒子近日去世，想要到閻羅王那裡乞求要回兒子的性命。』梵志們憐憫他的愚癡，就告訴他說：『閻羅王所管轄的地方不是活人可以到達的。我告訴你一個方法，你應該從這裡向西走四百多里，有一條大河，河中有一座城。這是天神巡視世間時停息的城市。閻羅王常常在每月的初四巡視，必定經過這座城市，你持齋戒前往，必定能見到他。』梵志聽后非常高興地離開了。到達那條河中，看見美好的城郭宮殿屋宇，如同忉利天（三十三天）。梵志來到城門前，燒香，翹起腳，唸誦咒語，祈求要回兒子。閻羅王命令守門人接見他。梵志稟告說：『我晚年才生了一個兒子，想要用來防備年老，養育了七年，近日去世了。只希望大王垂恩施捨，還我兒子的性命。』閻羅王說：『很好。你的兒子現在在東園中玩耍，你自己去把他帶走吧。』梵志立即前往，看見兒子與一群小孩子一起玩耍。他上前抱住兒子，哭泣著說：『我日夜思念你，吃飯睡覺都不香甜。你難道不念父母的辛苦嗎？』小兒厭惡地呵斥他說：『愚蠢的老翁，不通情理。寄』
【English Translation】 English version: The Buddha then spoke in verse:
'I see the three improper women, and I still do not desire improper sexual conduct. How could I now embrace things of excrement and urine? Even touching them with my feet is unacceptable.' (From the first volume of the Yi Zu Jing)
The Brahmin lost his son and begged Yama (the King of the Underworld) for his life, and then went to the Buddha and attained enlightenment. Five.
In the past, there was a Brahmin (a member of the priestly class) who left home to study when he was young. By the age of sixty, he had not attained enlightenment. According to the rules, he should return home, marry, and become a householder. Later, he had a son who was handsome and lovable. When he was seven years old, he suddenly became seriously ill and died overnight. The Brahmin was very sad and lay on his son's body, fainting and then waking up. His relatives persuaded him and forcibly arranged for the burial of the body outside the city. The Brahmin thought to himself, 'There is no benefit in crying now, I might as well go to Yama (the King of the Underworld) and beg for my son's life.' So he bathed and fasted, and brought flowers and incense, and set off from his home. He asked people along the way, 'Where is the place that Yama (the King of the Underworld) governs?' After traveling thousands of miles, he arrived in a deep mountain and saw some Brahmins, and asked them as before. The Brahmins replied, 'What do you want to do by asking about the place that Yama (the King of the Underworld) governs?' He replied, 'I have a son who recently died, and I want to go to Yama (the King of the Underworld) to beg for my son's life.' The Brahmins pitied his foolishness and told him, 'The place that Yama (the King of the Underworld) governs is not a place that living people can reach. I will tell you a method, you should go west from here for more than four hundred miles, there is a large river with a city in it. This is the city where the gods rest when they patrol the world. Yama (the King of the Underworld) often patrols on the fourth day of each month and will definitely pass through this city, if you fast and go, you will definitely see him.' The Brahmin was very happy and left. When he arrived at the river, he saw beautiful city walls, palaces, and houses, like Trayastrimsa Heaven (the Heaven of Thirty-three Gods). The Brahmin went to the gate, burned incense, raised his feet, chanted mantras, and prayed to get his son back. Yama (the King of the Underworld) ordered the gatekeeper to receive him. The Brahmin reported, 'I had a son late in life, wanting to prepare for old age, and he died recently after being raised for seven years. I only hope that the Great King will show mercy and give me back my son's life.' Yama (the King of the Underworld) said, 'Very good. Your son is now playing in the east garden, go and take him away yourself.' The Brahmin immediately went and saw his son playing with a group of children. He stepped forward and hugged his son, crying and saying, 'I miss you day and night, and I don't enjoy eating or sleeping. Don't you think of your parents' hard work?' The child scolded him with disgust, 'Stupid old man, you don't understand reason. A guest'
住須臾名人為子。勿妄多言。不如早去。今我此間自有父母。梵志悵然涕泣而去。即自念言。我聞瞿曇沙門知人魂神變化之道。當往問之。即還佛所稽首作禮。具以本末向佛陳之。實是我兒不肯復反。謂我為癡騃老公。寄住須臾名他為子。永無父子之情。何緣乃爾。佛告梵志。汝實愚癡。人死神去便更受形。父母妻子因緣會居。譬如寄客起則離散。梵志聞之㸌然意解稽首委質。愿為沙門。佛言善哉。鬚髮自落法衣在身。即成比丘。即于座上得羅漢道(出道行品法句經第四卷)。
梵志諂施比丘說一偈能消六
昔有梵志。財富學問不信正道。數與沙門論不如。每聞沙門食人信施不能精進。死後當作牛馬還償施家。便密作計設食。後世取之。使令其治生。素性慳貪欻至寺中。寺中有五百道人便盡請之。加敬設食豐好勝他。必當圖得五百牛馬。上座一人已得四道羅漢。以知其念。便呼維那敕諸比丘。皆當專心人說一偈即共善加敬。上座語曰。已償債畢。不復得牛馬矣。梵志驚曰。道人神聖逆知我意。上座於是具告諸比丘。汝得食已。慈心念道誦一法言。乃可吞須彌山尚能消之。況此小食。梵志甚慚愧。因為說法廣陳要義。心開受道即悟道跡(出諸經中要事)。
梵志奉佛缽蜜眾食不減施水中眾生七
【現代漢語翻譯】 現代漢語譯本： 一位名叫須臾（Xuyu，時間很短的意思）的婆羅門，認了一個人為兒子。不要胡說八道。不如早點離開。現在我這裡有自己的父母。婆羅門悵然涕泣地離開了。他心想，我聽說瞿曇（Qutan，釋迦牟尼的姓氏）沙門（Shamen，出家修道的人）知道人的魂神變化之道，我應該去問他。於是回到佛陀那裡，稽首作禮，詳細地把事情的來龍去脈告訴了佛陀。說：『確實是我的兒子，不肯再回來了，說我是個愚蠢的老頭，寄住須臾，認別人為兒子，永遠沒有父子之情，這是什麼緣故呢？』佛陀告訴婆羅門說：『你實在愚癡。人死後神識離去，便會再次受生。父母妻子是因緣和合而居住在一起的，譬如寄居的客人，起身就會離散。』婆羅門聽了之後，豁然意解，稽首委身，願意出家為沙門。佛陀說：『好啊。』鬚髮自然脫落，法衣穿在身上，立刻成了比丘。當即在座位上證得了阿羅漢道（出自《道行品·法句經》第四卷）。
婆羅門諂媚地佈施給比丘，說一句偈語就能消除六道輪迴的業報：
過去有一位婆羅門，擁有財富和學問，但不相信正道。經常與沙門辯論，認為不如他們。每次聽到沙門吃人的信施，不能精進修行，死後會變成牛馬償還施主。於是暗中計劃設齋供養，希望來世可以役使他們，為自己謀利。他一向慳貪，突然來到寺廟中，寺廟中有五百位道人，他便全部邀請來。加以恭敬，設定豐盛的齋飯，勝過其他人，必定想要得到五百頭牛馬。上座（Shangzuo，寺院中地位最高的僧人）中有一位已經證得四果阿羅漢，知道他的心思。便叫來維那（Weina，寺院中負責僧眾事務的僧人），告誡各位比丘，都應當專心，每人說一句偈語，共同善加恭敬。上座說：『已經償還債務完畢，不再會變成牛馬了。』婆羅門驚訝地說：『道人真是神聖，竟然預先知道我的心思。』上座於是把事情的來龍去脈告訴了各位比丘。說：『你們得到食物之後，以慈悲心念誦佛道，誦讀一句佛法，即使是須彌山（Xumi Shan，佛教中的聖山）也能消化，何況這小小的食物。』婆羅門非常慚愧，於是為他說法，廣泛地陳述佛法的要義。他心開意解，接受佛道，立刻領悟了道跡（Daoji，修道的途徑）（出自諸經中的要事）。
婆羅門供奉佛陀缽蜜，大眾食用不減少，佈施給水中的眾生七倍：
【English Translation】 English version: A Brahmin named Xuyu (meaning 'a short time') recognized someone as his son. Don't talk nonsense. It's better to leave early. Now I have my own parents here. The Brahmin left in disappointment and tears. He thought to himself, 'I heard that the Shamen (ascetics) of Qutan (Gautama, the surname of Sakyamuni) know the way of the soul's transformation. I should go and ask him.' So he returned to the Buddha, prostrated and paid homage, and told the Buddha the whole story in detail. He said, 'Indeed, it is my son who refuses to return, saying that I am a foolish old man, living here for a short time, recognizing others as his sons, and there will never be father-son affection. What is the reason for this?' The Buddha told the Brahmin, 'You are truly foolish. When a person dies, their consciousness departs and they are reborn. Parents, wives, and children live together because of karmic conditions. It is like guests staying temporarily, who will leave when they get up.' After hearing this, the Brahmin suddenly understood, prostrated and entrusted himself, willing to become a Shamen. The Buddha said, 'Good.' His hair and beard naturally fell off, and the Dharma robe was on his body. He immediately became a Bhikkhu (Buddhist monk). He attained the Arhat path (the path of enlightenment) immediately on the spot (from Chapter 4 of the Dharmapada Sutra).
A Brahmin flatteringly gives alms to the Bhikkhus, saying that reciting one verse can eliminate the karma of the six realms of reincarnation:
In the past, there was a Brahmin who possessed wealth and learning but did not believe in the right path. He often argued with the Shamen, thinking that he was not as good as them. Every time he heard that the Shamen ate people's offerings but could not diligently cultivate, he would be reborn as cattle and horses to repay the donors after death. So he secretly planned to set up a feast, hoping to employ them in the next life to make profits for himself. He was always stingy, but suddenly came to the temple. There were five hundred ascetics in the temple, and he invited them all. He treated them with respect, setting up a rich feast, better than others, definitely wanting to get five hundred cattle and horses. One of the senior monks (Shangzuo, the highest-ranking monk in the temple) had already attained the Four Fruits of Arhatship and knew his thoughts. So he called the Karmadana (Weina, the monk in charge of monastic affairs) and warned all the Bhikkhus that they should all concentrate and each say one verse, and together add respect. The senior monk said, 'The debt has been repaid, and you will no longer become cattle and horses.' The Brahmin was surprised and said, 'The ascetics are truly sacred, and they know my thoughts in advance.' The senior monk then told all the Bhikkhus the whole story. He said, 'After you get the food, recite the Buddha's path with a compassionate heart, and recite one Dharma word. Even Mount Xumi (Sumeru, the sacred mountain in Buddhism) can be digested, let alone this small amount of food.' The Brahmin was very ashamed, so he preached the Dharma to him, extensively stating the essentials of the Dharma. His heart opened and he accepted the Buddha's path, and immediately realized the path of enlightenment (Daoji, the path of cultivation) (from the important matters in various sutras).
A Brahmin offers the Buddha a bowl of honey, the crowd eats it without diminishing, and gives seven times as much to the creatures in the water:
昔有梵志。要不睹佛竊入他舍。大聖愍之到其目前。欲避馳走不能自致。來詣佛所。彼時世尊。為說經法喜心生焉。歸命法僧奉受戒禁繞佛而去。即取應器盛滿中蜜。兩手擎之慾奉上佛。佛告諸比丘。取是缽蜜布與眾僧。時一缽蜜佛及眾僧皆得滿足。缽滿如故。即復授佛。佛告梵志。著大水無量之流。梵志又問何故。佛言。具足水中蟲蠡黿鼉魚鱉悉蒙其味。梵志受教。世尊欣笑出五色光。上至梵天普照五道。還繞身三匝。授菩薩決光從頂入。授緣覺決光從口入。授聲聞決光從臂入。說上天福光從臍入。說授人身光從膝入。說地獄餓鬼畜生光從足入。阿難從座起叉手白佛言。佛不妄笑。笑會有意。佛告阿難。汝見梵志以蜜奉佛。對曰唯然。今此梵志然後來世。歷二十劫不墮惡趣。過二十劫當得緣覺。名曰蜜具。諸比丘言。於此梵志以一缽蜜多所饒益而得緣覺。佛告比丘。於是梵志非但今世。前世宿命亦復如是。過去有婆羅門閑居寂寞。見有神仙。有人說言。今此仙人佳吉難及。當往啟受。有人報言。用為見此養身之種。有一五通仙。見心所念。即于樹間踴在空中。住其人前。見之喜躍。即盛滿缽蜜而奉授之。仙人受已飛在虛空。緣是施德後作國王。名曰蜜具。正法治國壽終生天。佛告比丘。欲知爾時五通仙人。則我身
【現代漢語翻譯】 現代漢語譯本： 過去有個婆羅門，他不想見到佛陀，就偷偷地溜進別人家裡。偉大的聖者（指佛陀）憐憫他，親自來到他面前。他想躲避逃走，卻無法動身。於是他來到佛陀那裡。當時，世尊為他說經講法，他心中生起歡喜。他皈依佛法僧三寶，接受戒律，然後繞佛離去。他立刻取來一個食器，盛滿蜂蜜，雙手捧著想要供奉佛陀。佛陀告訴眾比丘：『取來這缽蜂蜜，分給所有僧眾。』當時，一缽蜂蜜讓佛陀和所有僧眾都得到滿足，缽卻仍然是滿的。他又再次獻給佛陀。佛陀告訴梵志：『把蜂蜜倒入大水中，讓無量的水流都充滿蜂蜜的味道。』梵志又問這是什麼緣故。佛陀說：『讓水中所有的蟲、蠡（lǐ，一種海螺）、黿（yuán，一種大型鱉）、鼉（tuó，揚子鱷）、魚、鱉都能嚐到蜂蜜的味道。』梵志接受了教誨。世尊欣然微笑，口中放出五色光芒，向上到達梵天，普遍照耀五道（天道、人道、畜生道、餓鬼道、地獄道）。光芒返回，繞佛身三圈。給菩薩授記，光從頭頂進入；給緣覺授記，光從口中進入；給聲聞授記，光從手臂進入；說上天之福，光從臍部進入；說授人身，光從膝蓋進入；說地獄、餓鬼、畜生，光從腳進入。阿難從座位上站起，合掌對佛說：『佛陀不會無緣無故地微笑，微笑一定有深意。』佛陀告訴阿難：『你看見梵志用蜂蜜供奉佛陀了嗎？』阿難回答說：『是的，我看見了。』『現在這個梵志，在後來的世間，經歷二十劫都不會墮入惡道。過了二十劫，他將證得緣覺果位，名號叫做蜜具（Miju）。』眾比丘說：『這個梵志因為一缽蜂蜜而得到如此多的利益，最終證得緣覺果位。』佛陀告訴比丘：『這個梵志不僅僅是今世如此，前世的宿命也是如此。過去有個婆羅門，獨自居住在寂靜的地方，看見有神仙。有人對他說：『現在這位仙人非常吉祥，難以接近，你應該前去請教。』有人告訴他：『見他有什麼用呢？他只是養生之類的人。』當時有一位具有五神通的仙人，知道他心中所想，立刻從樹間涌現到空中，站在那個人面前。那個人見到仙人，非常高興，立刻盛滿一缽蜂蜜獻給仙人。仙人接受后，飛入虛空。因為這個佈施的功德，後來他做了國王，名號叫做蜜具（Miju），用正法治理國家，壽命終結后升到天上。』佛陀告訴比丘：『想知道那時那位五神通的仙人是誰嗎？那就是我的前身。』
【English Translation】 English version: Once upon a time, there was a Brahmin who, wanting to avoid seeing the Buddha, secretly entered another person's house. The Great Sage (Buddha) took pity on him and appeared right before him. The Brahmin wanted to flee but could not move. So, he went to the Buddha. At that time, the World Honored One (Bhagavan) expounded the Dharma for him, and joy arose in his heart. He took refuge in the Buddha, Dharma, and Sangha, received the precepts, and circumambulated the Buddha before leaving. He immediately took a bowl, filled it with honey, and held it with both hands, intending to offer it to the Buddha. The Buddha told the Bhikkhus, 'Take this bowl of honey and distribute it among all the Sangha.' At that time, one bowl of honey satisfied the Buddha and all the Sangha, yet the bowl remained full. He then offered it to the Buddha again. The Buddha told the Brahmin, 'Pour the honey into the great water, so that the immeasurable streams are filled with its flavor.' The Brahmin then asked why. The Buddha said, 'So that all the insects, snails (Lǐ), soft-shelled turtles (Yuán), alligators (Tuó), fish, and turtles in the water can taste the honey.' The Brahmin accepted the teaching. The World Honored One smiled with delight, emitting five-colored light from his mouth, which ascended to the Brahma heaven, illuminating the five realms (heaven, human, animal, hungry ghost, and hell). The light returned and circled the Buddha three times. He bestowed predictions upon the Bodhisattvas, the light entering from the crown of their heads; upon the Pratyekabuddhas, the light entering from their mouths; and upon the Sravakas, the light entering from their arms. He spoke of the blessings of ascending to heaven, the light entering from the navel; of receiving a human body, the light entering from the knees; and of hell, hungry ghosts, and animals, the light entering from the feet. Ananda rose from his seat, folded his hands, and said to the Buddha, 'The Buddha does not smile without a reason; there must be a profound meaning behind this smile.' The Buddha told Ananda, 'Did you see the Brahmin offering honey to the Buddha?' Ananda replied, 'Yes, I saw it.' 'This Brahmin, in future lives, will not fall into the evil realms for twenty kalpas. After twenty kalpas, he will attain the Pratyekabuddha fruit, and his name will be Miju (Honey-Possessor).' The Bhikkhus said, 'This Brahmin, through one bowl of honey, has gained so much benefit and will eventually attain the Pratyekabuddha fruit.' The Buddha told the Bhikkhus, 'This Brahmin is not only like this in this life, but his past lives were also like this. In the past, there was a Brahmin who lived alone in a quiet place and saw a Rishi (sage). Someone told him, 'This Rishi is very auspicious and difficult to approach; you should go and seek his teachings.' Someone else told him, 'What is the use of seeing him? He is just someone who cultivates for longevity.' At that time, a Rishi with five supernatural powers, knowing what he was thinking, immediately appeared from between the trees in the air and stood before him. The man was overjoyed to see the Rishi and immediately filled a bowl with honey and offered it to him. The Rishi accepted it and flew into the sky. Because of the merit of this offering, he later became a king named Miju (Honey-Possessor), ruled the country with righteousness, and was reborn in heaven after his death.' The Buddha told the Bhikkhus, 'Do you want to know who that Rishi with five supernatural powers was at that time? It was my past self.'
是。爾時梵志今梵志是。爾時施蜜授天人福。緣是今世亦復施佛。后致緣覺(出蜜具經)。
梵志遠學值五無反覆八
有梵志。在羅悅祇。聞舍衛國人多孝養奉經修道供事三尊。欲得學問即往咨受。去國不遠。見父子二人耕地下種。時毒蛇出嚙殺其子。父耕種不輟又不顧視。梵志問之。耕種者又問。何來也。梵志答言。我從羅悅祇來。聞此國人多孝養奉事三寶故來學問。曏者是何人子。曰我之子。曰是卿子者何故不憂而反耕種。其人答言。人生有死物成有敗。非愁憂啼哭所可如何。設不飲食何益於死者耶。卿入城者過語我家。吾子已死。無復持二人食具來。梵志竊念。人無反覆。兒死在地。靜不愁憂而反索食。入舍衛城詣耕家。見死兒母語言。卿子已死。父言。但持一人食具來。兒母曰。如客來寄止。來不難去不留。此兒如是。生生是自來死亦獨去。非我力所能進退。隨其本行追命所生。又語其姊。姊亦說無常喻。梵志語婦。卿夫已死。婦為梵志說譬喻。又語奴子。大家已死。奴子亦說譬喻。梵志聞之。心感目冥不識東西。聞此國孝養奉事三寶故來學問。未有善意。見五無反覆唐勞身心。又問行人佛在何所。答言。近在祇樹給孤獨園。梵志即到佛所。稽首佛足卻坐一面。愁憂不樂。低頭默無所說。佛知其
【現代漢語翻譯】 現代漢語譯本： 是。當時的梵志就是現在的梵志。當時施蜜供養，授與天人福報。因為這個緣故，今生也施蜜供養佛。後來證得緣覺果位（出自《出蜜具經》）。
梵志遠道求學，遇到五種無常，八種反覆。
有一個梵志（Brahmin，指婆羅門），住在羅悅祇（Rajagriha）。聽說舍衛國（Sravasti）的人大多孝順父母，奉行經典，修行正道，供養佛、法、僧三寶，想要學習，就前往請教。離國不遠，看見一對父子在田里耕地播種。當時一條毒蛇出來咬死了那個兒子。父親耕種不停，也不回頭看一眼。梵志問他。耕種的人反問，『你從哪裡來？』梵志回答說：『我從羅悅祇來，聽說這個國家的人大多孝順父母，奉事三寶，所以來學習。剛才那人是誰的兒子？』回答說：『是我的兒子。』說：『是你的兒子，為什麼不憂愁反而繼續耕種？』那人回答說：『人生有死，物成有敗，不是憂愁啼哭可以改變的。就算不吃不喝，對死者又有什麼益處呢？你進城的時候，順便告訴我家裡人，我的兒子已經死了，不用再拿兩個人的飯食來了。』梵志暗自思忖，『人沒有反覆。兒子死在地上，竟然不愁憂，反而索要飯食。』進入舍衛城，到耕種人的家裡，看見死者的母親，告訴她說：『你的兒子已經死了，你丈夫說，只要拿一個人的飯食來。』兒子的母親說：『如同客人來這裡寄住，來不難，去不留。這個兒子也是這樣。生生是自己來，死也獨自去。不是我的力量能夠讓他前進或後退的。隨他自己的業力，追隨命運所生。』又告訴他的姐姐，姐姐也說了無常的比喻。梵志告訴他的妻子，『你的丈夫已經死了。』妻子為梵志說了譬喻。又告訴他的奴僕，『你的主人已經死了。』奴僕也說了譬喻。梵志聽了這些話，心中感到迷惑，眼睛昏花，分不清東西南北。聽說這個國家孝順父母，奉事三寶，所以來學習，卻沒有遇到善意，見到了五種無常反覆，白白地勞累身心。又問路人佛陀在哪裡。回答說：『最近在祇樹給孤獨園（Jetavana Anathapindika-arama）。』梵志就到了佛陀那裡，頂禮佛足，退到一邊坐下，愁眉不展，低著頭默默無語。佛陀知道他的想法，就...
【English Translation】 English version: Yes. The Brahmin of that time is the Brahmin of today. At that time, he offered honey and bestowed blessings upon gods and humans. Because of this cause, he offers honey to the Buddha in this life as well. Later, he attained the Pratyekabuddha (Solitary Buddha) state (from the Excerpt from the Honey Offering Sutra).
A Brahmin travels far to learn, encountering five impermanences and eight reversals.
There was a Brahmin (Brahmin) living in Rajagriha (Rajagriha). He heard that the people of Sravasti (Sravasti) were mostly filial to their parents, upheld the scriptures, practiced the path, and made offerings to the Three Jewels (Buddha, Dharma, Sangha). Desiring to learn, he went to inquire. Not far from his country, he saw a father and son plowing the field and sowing seeds. At that time, a poisonous snake came out and bit the son to death. The father continued plowing without stopping or even looking back. The Brahmin asked him. The farmer asked in return, 'Where do you come from?' The Brahmin replied, 'I come from Rajagriha, having heard that the people of this country are mostly filial to their parents and serve the Three Jewels, so I came to learn. Whose son was that just now?' He replied, 'My son.' The Brahmin said, 'He is your son, why are you not worried but continue plowing?' The man replied, 'Life has death, and things that are made will be destroyed. Sorrow and weeping cannot change anything. Even if I don't eat or drink, what benefit is there to the dead? When you enter the city, please tell my family that my son has died, and they don't need to bring food for two people anymore.' The Brahmin thought to himself, 'People are without constancy. His son died on the ground, yet he is not worried but asks for food.' Entering the city of Sravasti, he went to the farmer's house and saw the dead son's mother, telling her, 'Your son has died, and your husband said to bring food for only one person.' The son's mother said, 'It is like a guest coming to stay, easy to come, not kept when leaving. This son is the same. Birth is coming alone, and death is going alone. It is not within my power to make him advance or retreat. He follows his own karma, following the destiny of his birth.' He also told his sister, and the sister also spoke of the analogy of impermanence. The Brahmin told his wife, 'Your husband has died.' The wife told the Brahmin a parable. He also told his servant, 'Your master has died.' The servant also spoke a parable. Hearing these words, the Brahmin felt confused, his eyes blurred, and he could not distinguish east from west. He had heard that this country was filial to parents and served the Three Jewels, so he came to learn, but he did not encounter kindness, seeing five impermanences and reversals, and laboring his body and mind in vain. He then asked a passerby where the Buddha was. The passerby replied, 'Recently, he is at Jetavana Anathapindika-arama (Jetavana Anathapindika-arama).' The Brahmin then went to the Buddha, prostrated at his feet, and sat to one side, with a worried expression, lowering his head and saying nothing. The Buddha knew his thoughts, and...
意。謂梵志言。何為不樂。梵志答言。違我本願故愁憂耳。佛又問。云何。具以事答。佛言不然。不如卿語。此之五人最有反覆。知命無常非愁憂可如。還以自定故無有愁憂。世俗人不識無常。懊惱啼哭不能自割。譬如人身得熱病。不自覺知慌忽妄語。良醫與藥。熱即除愈不復妄語。俗人愁憂愚癡醉熱不能自解。若自曉無常不復愁憂也。如熱得愈。此五人皆可道證。梵志聞語即自克責。我為愚冥不知大義。今聞佛語。如盲得目冥中見明。即受五戒稽首而退(出五無反覆經)。
梵志兄弟四人同日命終九
梵志兄弟四人。各得五通。卻後七日皆當命盡。自共議言。五通之力反覆天地。手捫日月移山住流。靡所不能。寧當不能避此死對。一人言。吾入大海。上不出現下不至底。正據其中。無常殺鬼安知我處。一人言。吾入須彌山中。還合其表令無際現。無常殺鬼安知吾處。一人言。吾當輕舉隱虛空中。無常殺鬼安知吾處。一人言。吾當藏入大市之中。無常殺鬼趣得一人何必求吾。四人議訖。相將辭王。吾等壽算余有七日。今欲逃命。冀當得脫還乃親省。唯愿進德。於是別去。七日期滿各各命終。猶果熟落。市監白王。有一梵志卒死市中。王乃寤曰。四人避對一人已死。其餘三人豈得獨免。王即嚴駕往至佛所。
【現代漢語翻譯】 現代漢語譯本：佛陀問道：『你為何不快樂？』梵志回答說：『因為違背了我的本願，所以愁眉不展。』佛陀又問：『怎麼回事？』梵志詳細地回答了。佛陀說：『不是這樣的，不如你所說。這五個人最是反覆無常。明白生命無常的道理，就不會因為愁憂而有所改變。他們能夠安於自己的命運，所以沒有愁憂。世俗之人不明白無常的道理，懊惱啼哭，不能自我解脫。譬如人的身體得了熱病，不能自覺，神志不清，胡言亂語。良醫給予藥物，熱病隨即消除痊癒，不再胡言亂語。世俗之人因為愁憂而愚癡，如同醉酒發熱，不能自我解脫。如果明白無常的道理，就不會再愁憂了，如同熱病痊癒一樣。』這五個人都可以通過修行證得道果。梵志聽了佛陀的話，立刻自我反省，責備自己說：『我真是愚昧無知，不明白這深刻的道理。今天聽了佛陀的教誨，如同盲人重見光明，在黑暗中看到了光明。』隨即接受了五戒，頂禮佛陀後退下。（出自《五無反覆經》）。 梵志四兄弟同一天命終 梵志四兄弟，各自修得五神通。預知七日後都將命終。他們共同商議說：『五神通的力量可以翻天覆地，手可觸控日月，移動山嶽，阻止河流，無所不能。難道還不能避免這死亡的降臨嗎？』一人說：『我進入大海之中，上不露頭，下不到底，就停留在海的中央。無常的殺鬼怎麼會知道我在哪裡？』一人說：『我進入須彌山中，與山體合為一體，不留一絲縫隙。無常的殺鬼怎麼會知道我在哪裡？』一人說：『我應當輕身飛起，隱藏在虛空中。無常的殺鬼怎麼會知道我在哪裡？』一人說：『我應當藏身於大市場之中。無常的殺鬼即使抓到一個人，又何必非要找我？』四人商議完畢，一同向國王辭行：『我們的壽命只剩下七天了，現在想要逃避死亡，希望能夠逃脫，回來后再親自拜見您。希望您能夠增進德行。』於是告別離去。七日期滿，四人各自命終，如同成熟的果實從樹上掉落。市場管理者稟告國王說：『有一位梵志猝死在市場之中。』國王這才醒悟說：『四人逃避死亡，一人已經死了，其餘三人難道能夠獨自倖免嗎？』國王立刻準備車駕，前往佛陀的住所。
【English Translation】 English version: The Buddha asked: 'Why are you unhappy?' The Brahmin replied, 'Because it goes against my original wish, hence my sorrow.' The Buddha further inquired, 'How so?' The Brahmin explained in detail. The Buddha said, 'It is not so, not as you say. These five are the most inconstant. Understanding the impermanence of life, sorrow cannot alter it. They are able to settle their own fate, therefore they have no sorrow. Worldly people do not understand impermanence, lamenting and weeping, unable to free themselves. It is like a person suffering from a fever, unaware of their condition, delirious and speaking nonsense. A good doctor gives medicine, and the fever is cured, and they no longer speak nonsense. Worldly people are foolish and intoxicated by the heat of sorrow, unable to free themselves. If they understand impermanence, they will no longer sorrow, just as the fever is cured.' These five can all attain enlightenment through practice. Upon hearing the Buddha's words, the Brahmin immediately reflected on himself, blaming himself, 'I am truly ignorant, not understanding this profound meaning. Today, hearing the Buddha's teachings, it is like a blind person regaining sight, seeing light in the darkness.' He then received the five precepts, prostrated before the Buddha, and withdrew. (From the Five Without Reversal Sutra). The Four Brahmin Brothers Died on the Same Day Four Brahmin brothers, each attained the five supernormal powers (five types of spiritual abilities). They foresaw that they would all die in seven days. They discussed together, 'The power of the five supernormal powers can turn the world upside down, touch the sun and moon, move mountains, and stop rivers, there is nothing we cannot do. Can we not avoid this encounter with death?' One said, 'I will enter the great ocean, neither appearing above nor reaching the bottom, staying right in the middle. How will the killing ghost of impermanence know where I am?' One said, 'I will enter Mount Sumeru (mythical mountain at the center of the universe), merging with the mountain, leaving no gap. How will the killing ghost of impermanence know where I am?' One said, 'I should lightly fly up, hiding in empty space. How will the killing ghost of impermanence know where I am?' One said, 'I should hide in the great marketplace. Even if the killing ghost of impermanence catches someone, why must it seek me?' After the four had discussed, they bid farewell to the king, 'Our lifespan is only seven days remaining, now we want to escape death, hoping to escape, and will personally visit you again upon our return. We hope you can increase your virtue.' Then they departed. When the seven days were up, each of the four died, like ripe fruits falling from a tree. The market supervisor reported to the king, 'A Brahmin suddenly died in the marketplace.' The king then awoke and said, 'The four escaped death, one has already died, can the remaining three alone escape?' The king immediately prepared his carriage and went to the Buddha's residence.
作禮卻坐白言。近有梵志。兄弟四人各獲五通。自知命盡皆共避之。不審今者能得脫不。佛告大王。人有四事不可得離。一者在中陰不得不受生。二者生不得不受老。三者老不得不受病。四者病不得不受死(出法句經第三卷)。
梵志棄端正婦于樹上愛著鄙婢後悔無益十
有清信士。其婦端正威德無倫。言語辯才眾人所敬。夫婿不重亦不喜見。反愛僕使。婦見婿心。謂夫言。卿不喜我。愿聽出家。婿便聽之。即時出家為比丘尼。晝夜精進。行道未久證得羅漢。然後清信士所敬女人死。清信士呼比丘尼歸。尼了不肯。比丘尼白佛。說其本末。佛言。是清信士前世已毀辱此有德之人。此女有殊特志。此人常為壞亂。已入大路復欲毀之。不能得也。佛言。過去世時有一梵志婦。名蓮華。端正絕世。梵志不喜。所愛者婢。用其婢語。舍婦山間。上優缽曇樹擇取熟果。棄生與婦。婦問。君獨啖熟果。而棄生者與人。夫曰。汝可上樹。婦即上樹。夫取荊蕀四匝遮樹。欲使死不得下。時國王遊獵。見女端正。即問女言。卿是何人。婦自具本末。王念梵志。愚騃無知非是丈夫。即除荊蕀。車載還宮內立為王后。多諸伎藝智辯無雙。又能摴博。遠近女人來共博戲。王后輒勝無能當者。梵志善於博弈。遙聞后勝。念言。是我前
【現代漢語翻譯】 現代漢語譯本： 作禮後退坐下稟告說：『最近有四位婆羅門（Brahmin，古印度僧侶），兄弟四人都獲得了五神通（five supernormal powers）。他們預知自己命不久矣，都想方設法躲避。不知道他們現在能否逃脫？』佛陀告訴國王說：『人有四件事無法避免。一是在中陰身（intermediate state between death and rebirth）不得不接受投生；二是出生后不得不經歷衰老；三是衰老后不得不經歷疾病；四是生病後不得不經歷死亡。』（出自《法句經》第三卷） 婆羅門拋棄端莊的妻子在樹上，愛戀卑賤的婢女，後悔也無濟於事 有一位虔誠的信士，他的妻子端莊美麗，威儀出衆，言語辯才受人尊敬。但丈夫不重視她，也不喜歡見到她，反而喜愛家裡的女僕。妻子看到丈夫的心意，就對丈夫說：『你不喜歡我，希望允許我出家。』丈夫便答應了。妻子立刻出家做了比丘尼（bhikkhuni，佛教女出家人）。她日夜精進修行，不久就證得了阿羅漢果（arahant，已解脫生死輪迴的聖者）。後來，這位虔誠信士所敬愛的女子去世了，信士就叫比丘尼回家。比丘尼堅決不肯。比丘尼稟告佛陀，說了事情的來龍去脈。佛陀說：『這位清信士前世就曾詆譭侮辱過這位有德之人。這位女子有殊勝的志向，而這個人總是想破壞。她已經走上了大道，現在又想毀壞她，是不可能得逞的。』佛陀說：『過去世的時候，有一位婆羅門的妻子，名叫蓮華（Lotus），端莊美麗，舉世無雙。但婆羅門不喜歡她，所喜愛的是婢女，聽信婢女的話，把妻子捨棄在山間，讓她爬到優缽曇樹（utpala tree）上採摘成熟的果實，只留下生的果實給妻子。妻子問：『你獨自吃成熟的果實，卻把生的果實留給我？』丈夫說：『你可以上樹去摘。』妻子就爬上了樹。丈夫用荊棘把樹四周遮蓋起來，想讓她死在樹上下不來。當時國王出外遊獵，看見這位女子端莊美麗，就問她說：『你是什麼人？』妻子就把事情的來龍去脈都說了。國王心想，這位婆羅門愚蠢無知，不是大丈夫，就移開荊棘，用車輛把她載回宮內，立為王后。王后多才多藝，智慧辯才無雙，又擅長摴蒲（一種古代博戲）。遠近的女人都來和她博戲，王后總是獲勝，沒有人能勝過她。婆羅門擅長博弈，遠遠地聽說王后總是獲勝，心想：『這是我之前的妻子。』
【English Translation】 English version: Having paid homage, he retreated and sat down, reporting: 'Recently, there were four Brahmins (Brahmin, ancient Indian priests), brothers who each attained the five supernormal powers (five supernormal powers). Knowing that their lives were about to end, they all sought ways to avoid it. I wonder if they can escape now?' The Buddha told the king: 'There are four things that people cannot avoid. First, in the intermediate state between death and rebirth (intermediate state between death and rebirth), one must inevitably be reborn; second, after birth, one must inevitably experience aging; third, after aging, one must inevitably experience illness; fourth, after illness, one must inevitably experience death.' (From the third volume of the Dhammapada) A Brahmin abandons his virtuous wife on a tree, loves a lowly maidservant, and regrets it to no avail. There was a devout layperson whose wife was virtuous and beautiful, with unparalleled dignity and eloquence that was respected by all. However, her husband did not value her, nor did he like to see her, but instead loved the maidservant in the house. Seeing her husband's heart, the wife said to him: 'You do not like me, I wish you would allow me to become a renunciate.' The husband agreed. The wife immediately became a bhikkhuni (bhikkhuni, a female Buddhist monastic). She practiced diligently day and night, and before long, she attained the state of an arahant (arahant, a liberated being who has transcended the cycle of birth and death). Later, the woman whom the devout layperson respected died, and the layperson called the bhikkhuni to return home. The bhikkhuni firmly refused. The bhikkhuni reported the whole story to the Buddha. The Buddha said: 'This devout layperson had slandered and insulted this virtuous person in a previous life. This woman has extraordinary aspirations, and this person always wants to destroy them. She has already embarked on the great path, and now he wants to destroy her again, but he will not succeed.' The Buddha said: 'In the past, there was a Brahmin's wife named Lotus (Lotus), who was virtuous and beautiful, unparalleled in the world. But the Brahmin did not like her, and he loved the maidservant. Listening to the maidservant's words, he abandoned his wife in the mountains, had her climb an utpala tree (utpala tree) to pick ripe fruits, and left only unripe fruits for his wife. The wife asked: 'You eat the ripe fruits yourself, but leave the unripe fruits for me?' The husband said: 'You can climb the tree and pick them.' The wife climbed the tree. The husband covered the tree all around with thorns, wanting her to die on the tree and not be able to come down. At that time, the king was out hunting and saw this woman who was virtuous and beautiful, and asked her: 'Who are you?' The wife told him the whole story. The king thought to himself that this Brahmin was foolish and ignorant, not a true man, so he removed the thorns and took her back to the palace in a carriage, establishing her as the queen. The queen was talented and skilled, with unparalleled wisdom and eloquence, and she was also skilled at chupu (an ancient gambling game). Women from far and near came to gamble with her, and the queen always won, and no one could beat her. The Brahmin was skilled at gambling, and from afar he heard that the queen always won, and he thought: 'This is my former wife.'
婦非是異人。乃欲詣王現其伎術。后聞一梵志形像知是前夫。啟王現之。遙試博戲。后偈答曰。梵志心懷愧恨。即自刻責悔無所及。時梵志者今清信士是。時婦者即今婦是。彼國王者吾身是也(出夫婦經)。
梵志夫婦採花失命佛為說其往事十一
有一梵志財富無數。正有一子年始二十。新為取婦。未滿七日。以上春三月。夫婦相將至後園戲。有一柰樹高大好華。婦欲得之無人與取。夫知婦意即便上樹。正取一華。復欲得二。上樹枝折墮地而死。大小奔波往趣兒所。呼天號哭斷絕復甦。宗族無數皆共悲痛。聞之傷心見之哀痛。父母怨天謂為不護。棺斂事畢。還家涕泣不能自止。於是世尊。愍傷其愚往問訊之。大小見佛。悲感具陳辛苦。佛語長者。止息聽法萬物無常不可久保。生則有死罪福相追。此兒三處為其哭泣。懊惱斷絕亦復難勝。竟為誰兒。何者為親。於是世尊即說偈言。
命如華果熟 常恐會零落 已生皆有苦 孰能致不死 從初樂愛慾 可淫入脆景 受形命如電 晝夜流難止 是身為死物 精神無形法 作令死復生 罪福不敗止 終始非一世 從癡愛久長 自作受苦樂 身死神不喪
長者聞偈意解忘憂。長跪白佛。此兒宿命作何罪釁。盛美之壽而便中
【現代漢語翻譯】 現代漢語譯本 這個婦人不是普通人，而是想要去國王那裡展示她的技藝。後來（國王）聽說有一個梵志（Brahmacarin，指修行婆羅門教的人）的形象，知道是她以前的丈夫，就告訴國王讓他現身。遙遠地嘗試博戲。後來用偈語回答。梵志心中懷著愧恨，就自己責備自己，後悔也來不及了。當時的梵志就是現在的清信士（Upasaka，佛教在家男信徒）。當時的婦人就是現在的婦人。那位國王就是我（佛陀）自己。（出自《夫婦經》）。
梵志夫婦採花喪命，佛陀為他們講述前世因緣
有一個梵志，擁有無數財富，只有一個兒子，年紀剛二十歲。剛為他娶了妻子，還沒滿七天。正值暮春三月，夫婦倆一起到後花園遊玩。有一棵柰樹（指沙果樹）高大，開著好看的花，妻子想要得到它，沒有人幫她摘取。丈夫知道妻子的心意，就爬上樹去。剛摘下一朵花，又想摘第二朵，樹枝折斷，從樹上掉下來死了。家裡人大小奔走，趕到兒子那裡。呼天搶地地哭喊，昏厥過去又甦醒過來。無數的宗族親戚都一起悲痛。聽到的人傷心，看到的人哀痛。父母埋怨上天，認為是上天沒有保佑。用棺材安葬完畢，回到家還是哭泣不止。於是世尊（釋迦牟尼佛），憐憫他們愚昧，前去慰問他們。家裡人見到佛陀，悲傷地陳述他們的痛苦。佛陀告訴長者（Grahapati，古印度擁有財富的家主），停止哭泣，聽我說法，萬物都是無常的，不可能長久保持。生下來就必定有死亡，罪與福互相追隨。這個兒子在三個地方為他哭泣，懊惱悲痛難以承受。最終是誰的兒子呢？誰才是真正的親人呢？於是世尊就說了偈語：
生命就像成熟的華果，常常擔心會掉落。 已經出生的都必定有苦難，誰能夠達到不死呢？ 從最初的快樂和愛慾，可以沉溺於脆弱的景象。 接受形體，生命就像閃電，晝夜流逝難以停止。 這個身體是終將死亡之物，精神是無形的法則。 （精神）驅使（身體）死亡又出生，罪與福不會消失停止。 終結和開始不是同一世，從愚癡的愛會長久持續。 自己作（業）承受苦樂，身體死亡精神不會消亡。
長者聽了偈語，心意解開，忘記了憂愁。長跪著對佛陀說，這個兒子前世做了什麼罪業，正值盛年就中年夭折。
【English Translation】 English version This woman is no ordinary person, but wants to go to the king to show her skills. Later, (the king) heard of a Brahmacarin (meaning a practitioner of Brahmanism) and knew it was her former husband, so he told the king to reveal himself. He tried gambling from afar. Later, he answered with a verse. The Brahmacarin felt ashamed and resentful, and blamed himself, regretting that it was too late. The Brahmacarin at that time is the current Upasaka (a Buddhist male lay devotee). The woman at that time is the current woman. That king is myself (Buddha). (From the Sutra of Husband and Wife).
A Brahmacarin couple lost their lives picking flowers, and the Buddha told them about their past lives
There was a Brahmacarin who had countless wealth and only one son, who was just twenty years old. He had just taken a wife for him, and it had not been seven days yet. It was the third month of late spring, and the couple went to the back garden to play together. There was a tall Naitree (referring to a crabapple tree) with beautiful flowers, and the wife wanted to get it, but no one would pick it for her. The husband knew his wife's intention and climbed up the tree. Just as he picked one flower, he wanted to pick a second one, but the branch broke and he fell to the ground and died. The family members ran to their son. They cried and wailed, and fainted and woke up again. Countless relatives all grieved together. Those who heard it were saddened, and those who saw it were grieved. The parents complained to heaven, thinking that heaven had not protected them. After the coffin was buried, they returned home and continued to cry. Then the World Honored One (Sakyamuni Buddha), pitying their ignorance, went to comfort them. The family members saw the Buddha and sadly recounted their suffering. The Buddha told the Grahapati (an ancient Indian householder with wealth), stop crying and listen to my Dharma, all things are impermanent and cannot be maintained for long. Birth is inevitably followed by death, and sin and blessing follow each other. This son is being cried for in three places, and the distress and grief are unbearable. Whose son is he ultimately? Who are the real relatives? Then the World Honored One spoke the verse:
Life is like a ripe flower and fruit, always fearing it will fall. Those who are born are bound to have suffering, who can achieve immortality? From the initial joy and lust, one can indulge in fragile scenes. Accepting form, life is like lightning, flowing day and night and difficult to stop. This body is a thing that will eventually die, and the spirit is an invisible law. (The spirit) drives (the body) to die and be born again, and sin and blessing will not disappear and stop. The end and the beginning are not the same life, and foolish love will last for a long time. One makes (karma) and endures suffering and joy, the body dies and the spirit does not perish.
The elder heard the verse, his mind opened, and he forgot his worries. He knelt down and said to the Buddha, what sins did this son commit in his previous life, that he died in middle age while in his prime?
夭。唯愿解說本所行罪。佛言。昔時有一小兒。持弓箭入神樹中戲。邊有三人看樹上雀。小兒欲射。三人勸言。若能中者世稱健兒。小兒意美引弓射之。中雀即死。三人共笑助之歡喜而各自去。經歷生死無數劫中。所在相遭共會受罪。其三人者一人有福今在天上。一人生海中為化生龍王。一人今日長者身是。此小兒者前生天上為天作子。命終來下為長者作子。墮樹命絕即生海中為化生龍子。即生之日金翅鳥王取而食之。今日三處懊惱涕哭寧可言也。以其前世助之喜故。此三人者報以涕哭(出法句譬喻經第五卷)。
梵志失利養殺女人謗佛十二
舍衛國王大臣人民。奉敬世尊四事供養。棄捨梵志。梵志共議。當求好女殺埋樹間。令瞿曇眾惡名遠聞。遇待我者。即共逼教好首女人言。汝從今以後朝暮詣佛令萬姓見知。小女承教。便殺之埋著樹間。梵志便聚到王宮門。稱怨喚言。我當學中有一女人。獨最端正。華色無雙生死不知處。王謂言曰。常至何所。對言。往瞿曇間。王言。當於彼求。使到祇樹。掘出女屍著于床上。遍巷稱怨言。沙門瞿曇常稱戒德弘普無上。如何私與女人通情。復殺藏之。有何法戒。時諸比丘入城乞食。人民罵言。是曹沙門所犯若此。當得衣食。比丘便持空器出城。還以白佛。佛告比丘。
【現代漢語翻譯】 現代漢語譯本 夭。唯愿解說我過去所犯的罪業。佛說：『過去有個小孩，拿著弓箭到神樹中玩耍。旁邊有三個人看著樹上的麻雀。小孩想要射它，三個人勸他說：『如果能射中，世人就稱你為健兒。』小孩得意，拉弓射去，射中麻雀，麻雀立刻死了。三個人一起笑著，為他高興，然後各自離去。經歷無數次的生死輪迴中，他們總是在不同的地方相遇，共同承受罪報。那三個人中，一個人因為有福報，現在在天上；一個人轉生到海中，成為化生龍王；一個人就是今天的長者。這個小孩，前生在天上做天人的兒子，壽命終結後下生到人間，做了長者的兒子。從樹上掉下來摔死後，又轉生到海中做化生龍子。剛出生就被金翅鳥王抓去吃了。今天這三處都在懊惱哭泣，真是可悲啊。因為他們前世幫助小孩高興的緣故，這三個人現在要用哭泣來償還。』（出自《法句譬喻經》第五卷）
梵志因失去利養而殺害女人，誣陷佛陀
舍衛國的國王、大臣和人民，都恭敬世尊，用四事供養，從而拋棄了梵志。梵志們商議說：『我們應當找一個漂亮的女子，殺了埋在樹間，讓喬達摩（Gautama）的僧團名聲掃地，這樣人們就會來待見我們。』於是他們強迫並教唆一個容貌姣好的女子說：『你從今以後早晚都要去拜見佛陀，讓所有人都知道。』女子聽從了他們的教唆，然後他們便殺了她，埋在樹間。梵志們便聚集到王宮門前，大聲呼喊冤屈說：『我們學堂里有一個女子，容貌非常端正，美貌無雙，現在生死不明。』國王問：『她經常去哪裡？』他們回答說：『去喬達摩（Gautama）那裡。』國王說：『應當去那裡尋找。』於是派人到祇樹給孤獨園（Jetavana）挖掘，挖出女屍，放在床上，走遍街巷，大聲喊冤說：『沙門喬達摩（Gautama）經常宣稱戒律品德高尚，無與倫比，怎麼會私下與女人通姦，又殺了她藏起來呢？還有什麼法戒可言？』當時，一些比丘進城乞食，人民罵他們說：『你們這些沙門犯下這樣的罪行，還想得到衣食？』比丘們便拿著空缽離開城市，回去稟告佛陀。佛陀告訴比丘們：
【English Translation】 English version 『Alas! I wish to understand the sins I have committed.』 The Buddha said, 『In the past, there was a child who went into a sacred tree with a bow and arrow to play. Nearby were three people watching the sparrows in the tree. The child wanted to shoot them, and the three people encouraged him, saying, 『If you can hit them, the world will call you a hero.』 The child, pleased, drew his bow and shot, hitting the sparrow, which died instantly. The three people laughed together, rejoiced for him, and then went their separate ways. Through countless cycles of birth and death, they always encountered each other in different places, jointly suffering the consequences of their sins. Of those three people, one is now in heaven because of his blessings; one was reborn in the sea as a dragon king transformed by birth; and one is the elder today. This child, in his previous life, was the son of a deva in heaven. When his life ended, he descended to earth and became the son of the elder. After falling from the tree and dying, he was reborn in the sea as a dragon son transformed by birth. On the day he was born, the Garuda King seized him and ate him. Today, all three are distressed and weeping. It is truly lamentable. Because they helped the child rejoice in their previous lives, these three people must now repay with tears.』 (From the Fifth Volume of the Dharmapada Sutra of Parables)
The Brahmins Kill a Woman and Slander the Buddha Due to Loss of Offerings
The king, ministers, and people of Shravasti (Śrāvastī) revered the World Honored One (Bhagavan) and made offerings of the four necessities, thus abandoning the Brahmins. The Brahmins conspired, saying, 『We should find a beautiful woman, kill her, and bury her among the trees, so that Gautama's (Gautama) sangha will be disgraced, and people will come to see us.』 So they coerced and instructed a woman with a beautiful face, saying, 『From now on, you must visit the Buddha morning and evening, so that everyone will know.』 The woman obeyed their instructions, and then they killed her and buried her among the trees. The Brahmins then gathered at the gate of the royal palace, crying out their grievances, saying, 『In our school, there was a woman, uniquely beautiful, unparalleled in her appearance, whose whereabouts are now unknown.』 The king asked, 『Where did she usually go?』 They replied, 『To Gautama's (Gautama) place.』 The king said, 『You should look for her there.』 So he sent people to Jetavana (Jetavana) to dig, and they dug up the woman's corpse, placed it on a bed, and went through the streets, crying out their grievances, saying, 『The Shramana Gautama (Śrāmana Gautama) often claims that his precepts and virtues are lofty and unsurpassed. How could he secretly have an affair with a woman and then kill her and hide her? What precepts and virtues are there to speak of?』 At that time, some bhikshus (bhikshus) entered the city to beg for food, and the people cursed them, saying, 『You Shramanas (Śrāmanas) commit such crimes, and you still expect to receive food and clothing?』 The bhikshus (bhikshus) then left the city with empty bowls and returned to report to the Buddha. The Buddha told the bhikshus (bhikshus):
我被是謗不過七日耳。時惟閻女于城中聞。比丘求食悉空器還。到佛所頭面作禮。叉手白佛言。愿佛及僧從我家飯七日。佛默然受之。佛告阿難。汝與眾僧入城裡巷。說偈言曰。
常欺倒邪冥 說作身不犯 重冥行當具 必自受憂苦
惟閻是時即飯佛僧(出義足經上卷)。
經律異相卷第四十 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第四十一(婆羅門部)
梁沙門僧旻寶唱等集檀膩䩭身獲諸罪一阿耆尼達多在胎令母能論議二雞頭以身質錢欲飯佛僧帝釋所助乃及於王三老乞婆羅門誦佛一偈兒子還相供養四散若學射得妻五婆羅門以納施佛得聞記別六婆羅門以餅奉佛聞法得道七拔抵婆羅門瞋失弟子生惡龍中為佛所降八婆羅門入定三百餘年九婆羅門兒婦信向見其後報十婆羅門從佛意解十一婆羅門持一齋不全生為樹神能出飲食施諸餓者十二婆羅門夫婦吞金錢為糧身壞人取為福即得道跡十三婆羅門生美女佛言不好十四大鬘與瓦師子為善知識共相勸信十五婆羅門婦事佛為婿所患投河水竭婿方醒悟十六
檀膩䩭身獲諸罪一
舍衛國內。有婆羅門賓頭盧埵阇。其婦醜惡兩眼洞青。七女無男。己貧女窮婦弊好罵。女來求須瞋目涕泣。田有熟谷從他借牛。將往踐
【現代漢語翻譯】 現代漢語譯本 我被誹謗不過七日而已。當時惟閻女在城中聽聞此事。比丘們乞食，卻都空著缽回來。他們來到佛陀處，頭面著地行禮，合掌稟告佛陀說：『愿佛陀和僧眾接受我家七日的供養。』佛陀默然應允。佛陀告訴阿難：『你與眾僧進入城裡的街巷，宣說偈語：』
『常常欺騙顛倒邪惡的真理， 說身體所做的不是罪過。 以深重的愚昧行事， 必定會自受憂愁痛苦。』
當時惟閻女就供養了佛和僧眾（出自《義足經》上卷）。
《經律異相》卷第四十 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第四十一（婆羅門部）
梁朝沙門僧旻、寶唱等編輯：檀膩䩭（Dān nì qié，人名）因身行獲諸罪一、阿耆尼達多（Ā qí ní dá duō，人名）在胎令母能論議二、雞頭以身質錢欲飯佛僧帝釋所助乃及於王三、老乞婆羅門誦佛一偈兒子還相供養四、散若（Sàn ruò，人名）學射得妻五、婆羅門以納施佛得聞記別六、婆羅門以餅奉佛聞法得道七、拔抵（Bá dǐ，地名）婆羅門瞋失弟子生惡龍中為佛所降八、婆羅門入定三百年餘年九、婆羅門兒媳信向見其後報十、婆羅門從佛意解十一、婆羅門持一齋不全生為樹神能出飲食施諸餓者十二、婆羅門夫婦吞金錢為糧身壞人取為福即得道跡十三、婆羅門生美女佛言不好十四、大鬘（Dà mán，人名）與瓦師子為善知識共相勸信十五、婆羅門婦事佛為婿所患投河水竭婿方醒悟十六。
檀膩䩭（Dān nì qié，人名）身獲諸罪一
舍衛國（Shè wèi guó，地名）內，有一位婆羅門名叫賓頭盧埵阇（Bīntóulú duǒ shé，人名）。他的妻子醜陋，兩眼深陷發青。他有七個女兒卻沒有兒子。自己貧窮，女兒也窮困，妻子又衰老又愛罵人。女兒來向他求助，他就怒目而視，哭泣不止。田里有成熟的稻穀，他從別人那裡借來牛，準備用來踐踏稻穀。
【English Translation】 English version I will be slandered for no more than seven days. At that time, only the Yama woman heard about this in the city. The Bhikkhus went begging for food, but returned with empty bowls. They came to the Buddha, prostrated themselves with their heads to the ground, and, with folded hands, reported to the Buddha, 'May the Buddha and the Sangha accept seven days of offerings from my home.' The Buddha silently agreed. The Buddha told Ananda, 'You and the Sangha should enter the streets and alleys of the city and recite this verse:'
'Often deceiving and reversing the truth of evil and darkness, Saying that what the body does is not a sin. Acting with deep ignorance, One will surely suffer sorrow and pain.'
At that time, only the Yama woman offered food to the Buddha and the Sangha (from the first volume of the Yizu Jing).
Jing Lü Yi Xiang Volume 40 Taisho Tripitaka Volume 53, No. 2121 Jing Lü Yi Xiang
Jing Lü Yi Xiang Volume 41 (Brahmin Section)
Compiled by the Liang Dynasty Shramanas Sengmin, Baochang, etc.: Dānnìqié (檀膩䩭, name) incurs various sins through his actions 1; Āqínídáduō (阿耆尼達多, name) in the womb enables his mother to debate 2; Jitou pawns himself to provide food for the Buddha and the Sangha, aided by Indra and even the king 3; An old beggar Brahmin recites a verse of the Buddha, and his son returns to support him 4; Sanruo (散若, name) learns archery and obtains a wife 5; A Brahmin makes offerings to the Buddha and hears his prediction 6; A Brahmin offers cakes to the Buddha, hears the Dharma, and attains enlightenment 7; Bádǐ (拔抵, place name) Brahmin becomes angry, loses his disciples, is born as an evil dragon, and is subdued by the Buddha 8; A Brahmin enters Samadhi for over three hundred years 9; A Brahmin's daughter-in-law has faith and sees the consequences 10; A Brahmin understands the Buddha's meaning 11; A Brahmin observes one precept imperfectly and is reborn as a tree spirit, able to produce food and drink to give to the hungry 12; A Brahmin couple swallow gold coins as food, their bodies are destroyed, and people take them for blessings and immediately attain the path 13; A Brahmin gives birth to a beautiful woman, but the Buddha says she is not good 14; Dàmán (大鬘, name) and the tile maker Shizi are good friends and encourage each other to have faith 15; A Brahmin woman serves the Buddha and is troubled by her husband, she throws herself into the river, the water dries up, and her husband awakens 16.
Dānnìqié (檀膩䩭, name) incurs various sins through his actions 1
In the country of Shèwèi (舍衛國, place name), there was a Brahmin named Bīntóulúduǒshé (賓頭盧埵阇, name). His wife was ugly, with sunken and blue eyes. He had seven daughters but no sons. He was poor, his daughters were also poor, and his wife was old and loved to scold. When his daughters came to him for help, he glared at them and they cried incessantly. There was ripe grain in the field, and he borrowed an ox from someone else, intending to trample the grain.
之於澤亡失。時婆羅門坐自思惟。我種何罪。婦女所切復失他牛。推覓形疲偶到林中。值見如來。觀之生念。瞿曇沙門今最安樂。無我諸惱。佛知其心。便語之曰。如汝所念。佛告之曰。欲出家不。即白佛言。世尊。聽者甚適鄙愿佛曰。善來比丘。鬚髮自墮。身所著衣變成袈裟。佛為說法。成阿羅漢。佛告阿難。過去有國王。名阿波羅提目佉(梁言端正)。以道化物。時有婆羅門。名檀膩䩭。家裡空貧有少熟谷。借牛踐治驅還其主。忘不囑付。牛主雖見謂用未竟。復不收攝二家詳棄。牛主將檀膩䩭詣王決了。出值王家馬走。喚檀膩䩭為我遮馬。下手得石持用擲之。值腳即折。次行到水不知渡處。值一木工。口銜斫斤褰衣垂越。時檀膩䩭問彼人曰。何處可渡。應聲答處。其口已開斫斤墮水。債主所摧加復飢渴。從沽酒家乞少白酒。上床飲之。不意被下有小兒臥。押兒腹潰。往一墻邊。思惟懼罪。自擲跳墻。下有織工。墮上即死。時織工兒復捉得之。便與眾人共將詣王。公殺我父。時諸債主將至王前。爾時牛主前白王言。此人從我借牛。不還見付。失去不償。王問何緣。檀膩䩭言。我實借牛用訖馳還。主亦見之。雖不口付牛在其門。王語彼人。俱為不是。由檀膩䩭口不付汝。當截其舌。由卿見牛不自收攝。當挑汝眼。彼人
【現代漢語翻譯】 現代漢語譯本 因為照看牛的疏忽而丟失了牛。當時，婆羅門獨自坐在那裡思考：『我到底造了什麼孽？不僅被婦女責罵，還丟失了別人的牛。』他疲憊地四處尋找，偶然來到一片樹林中，遇到了如來佛。看到佛陀，他心中生起一個念頭：『瞿曇（Gautama）沙門（shramana，修行者）現在是最安樂的，沒有我這樣的煩惱。』佛陀知道他的心思，便對他說：『正如你所想。』佛陀接著問他：『你想出家嗎？』他立刻對佛說：『世尊，如果能得到允許，那真是太好了，這是我卑微的願望。』佛說：『善來比丘（bhiksu，出家人）。』他的頭髮和鬍鬚自然脫落，身上穿的衣服也變成了袈裟。佛陀為他說法，他最終證得了阿羅漢（arhat）果位。 佛陀告訴阿難（Ananda）：過去有一位國王，名叫阿波羅提目佉（Aparatirtha-mukha，端正），用正道教化人民。當時有一位婆羅門，名叫檀膩䩭（Dandistha），家裡貧困，只有少量成熟的穀物。他借了別人的牛來踩踏穀物，完事後將牛趕回給牛主人，但忘記了口頭告知。牛主人雖然看到了牛，但以為還沒用完，也沒有收回。兩家都疏忽了，牛就丟失了。牛主人將檀膩䩭告到國王那裡，請求裁決。正好趕上國王家的馬跑了，國王叫檀膩䩭去幫他攔馬。檀膩䩭隨手撿起一塊石頭扔過去，正好砸在馬腳上，把馬腿砸斷了。之後，檀膩䩭走到一條河邊，不知道在哪裡可以過河。他看到一個木匠，口裡叼著斧頭，撩起衣服準備過河。檀膩䩭問木匠：『哪裡可以過河？』木匠剛一張口回答，斧頭就掉到水裡了。檀膩䩭被債主逼迫，又飢又渴，向一家酒店討要了一些白酒。他上床喝酒，沒想到床下睡著一個小孩，他壓在小孩肚子上，把小孩壓死了。他走到一堵墻邊，因為害怕承擔罪責，就跳墻逃跑。墻下有一個織工，他正好掉在織工身上，把織工壓死了。織工的兒子抓住了他，和眾人一起將他帶到國王那裡，說：『他殺死了我的父親。』當時，債主們也把他帶到國王面前。牛主人也上前對國王說：『這個人從我這裡借了牛，不還給我，還把牛弄丟了，不賠償。』國王問檀膩䩭是什麼原因。檀膩䩭說：『我確實借了牛，用完后就趕回去了。牛主人也看到了，雖然我沒有口頭告知，但牛就在他家門口。』國王對他們說：『你們雙方都有錯。因為檀膩䩭沒有口頭告知，所以要割掉他的舌頭。因為你看到牛沒有自己收回，所以要挖掉你的眼睛。』
【English Translation】 English version Because of negligence in taking care of the ox, it was lost. At that time, a Brahmin sat alone thinking: 'What kind of sin have I committed? Not only was I scolded by the woman, but I also lost someone else's ox.' He searched around tiredly and accidentally came to a forest, where he met the Tathagata (如來, one of the titles of a Buddha). Seeing the Buddha, a thought arose in his mind: 'Gautama (瞿曇) the Shramana (沙門, ascetic) is now the most peaceful, without troubles like mine.' The Buddha knew his thoughts and said to him: 'Just as you think.' The Buddha then asked him: 'Do you want to renounce the world?' He immediately said to the Buddha: 'World-Honored One (世尊), if I could be allowed, that would be wonderful; it is my humble wish.' The Buddha said: 'Welcome, Bhikshu (比丘, monk).' His hair and beard naturally fell off, and the clothes he was wearing turned into a kasaya (袈裟, monastic robe). The Buddha preached the Dharma (法, teachings) to him, and he eventually attained the state of Arhat (阿羅漢, enlightened being). The Buddha told Ananda (阿難): 'In the past, there was a king named Aparatirtha-mukha (阿波羅提目佉, handsome face), who taught the people with the righteous path. At that time, there was a Brahmin named Dandistha (檀膩䩭), whose family was poor and had only a small amount of ripe grain. He borrowed someone else's ox to tread the grain, and after finishing, he drove the ox back to the owner, but forgot to inform him verbally. Although the ox owner saw the ox, he thought it was not finished yet and did not take it back. Both families were negligent, and the ox was lost. The ox owner took Dandistha to the king, requesting a judgment. It happened that the king's horse ran away, and the king asked Dandistha to help him stop the horse. Dandistha picked up a stone and threw it, hitting the horse's leg and breaking it. Later, Dandistha came to a river and did not know where to cross. He saw a carpenter with an axe in his mouth, lifting his clothes to cross the river. Dandistha asked the carpenter: 'Where can I cross?' As soon as the carpenter opened his mouth to answer, the axe fell into the water. Dandistha was being pressed by creditors and was hungry and thirsty. He asked a wine shop for some white wine. He went to bed to drink, but unexpectedly there was a child sleeping under the bed. He pressed on the child's stomach and killed him. He went to a wall, fearing the consequences, and jumped over the wall to escape. There was a weaver under the wall, and he fell on the weaver, killing him. The weaver's son caught him and brought him to the king with the crowd, saying: 'He killed my father.' At that time, the creditors also brought him before the king. The ox owner also came forward and said to the king: 'This man borrowed an ox from me, did not return it, and lost it without compensation.' The king asked Dandistha what the reason was. Dandistha said: 'I did borrow the ox, and after using it, I drove it back. The ox owner also saw it. Although I did not inform him verbally, the ox was at his door.' The king said to them: 'You are both at fault. Because Dandistha did not inform him verbally, his tongue should be cut off. Because you saw the ox and did not take it back yourself, your eyes should be gouged out.'
白王。請棄此牛不樂剜眼截他舌也。即聽和解。馬吏復言。彼之無道折我馬腳。王便問言。此王家馬汝輒折腳。跪白王言。債主將我從道而來。彼人喚我令遮王馬。下手得石擲之。誤折馬腳。王言。由汝喚他當截汝舌。由彼打馬當截其手。馬吏白王。乞各和解。木工前云。檀膩䩭失我斫斤。王語木工。由喚汝故當截其舌。擔物之法禮當用手。由卿口銜。當折兩齒。木工白王。寧棄斫斤莫行此罰。時沽酒母復牽白王枉殺我兒。跪白王言。我飢渴逼。乞少酒飲。不意被下有臥小兒。王當見察。王告母人。汝舍沽酒眾客猥多。何以臥兒置於坐處。二俱有過。汝兒已死。以檀膩䩭與汝作婿。令還有兒乃放使去。母人叩頭曰。聽各和解。我不用夫。時織工兒復前。此人狂暴躡殺我父。王問言曰。汝殺他父。檀膩䩭曰。眾逼責我。惶怖跳墻偶墮其上。實非所樂。王語彼人。二俱不是。卿父已死。以檀膩䩭與汝作父。其人白王。父今已死。我終不用此婆羅門以為父也。聽各共和。王便聽之。時檀膩䩭身事都了故在王前。見二母人共諍一兒。時王明黠以智權計。今唯一兒。二母爭之。聽汝二人各挽一手。誰能得者。其非母者于兒無慈盡力頓牽。所生母者于兒慈深。不忍抴挽。王鑑真偽。詰出非者強摸他兒。即向王首兒還其母。各爾放去
【現代漢語翻譯】 現代漢語譯本：白王說：『算了，不要因為這件事剜他的眼睛，割他的舌頭了。』就聽從了和解。馬吏又說：『他太不像話了，竟然折斷了我的馬腿。』國王便問那人：『這是王家的馬，你竟然敢折斷它的腿？』那人跪下對國王說：『債主叫我從路上來，那個人叫我擋住國王的馬，我下手拿石頭扔過去，不小心折斷了馬腿。』國王說：『因為你叫他，所以應當割斷你的舌頭；因為他打馬，所以應當砍斷他的手。』馬吏對國王說：『請允許他們各自和解吧。』木匠上前說：『檀膩䩭（Dandinn）弄丟了我的斧頭。』國王對木匠說：『因為你叫他，所以應當割斷你的舌頭；用手拿東西是禮法，你卻用口銜著，應當打掉你的兩顆牙齒。』木匠對國王說：『我寧願丟掉斧頭，也不要接受這樣的懲罰。』這時，一個賣酒的婦人又拉著白王說：『您枉殺了我的兒子。』跪下對國王說：『我飢渴難耐，乞求喝點酒，沒想到下面臥著一個小孩子，請國王明察。』國王告訴婦人：『你家賣酒，客人眾多，為什麼把孩子放在座位的地方？你們雙方都有過錯。你的兒子已經死了，我把檀膩䩭（Dandinn）許配給你做丈夫，讓他再生一個兒子還給你，然後就放他走。』婦人叩頭說：『聽從各自和解吧，我不需要丈夫。』這時，一個織工的兒子又上前說：『這個人狂暴地踩死了我的父親。』國王問道：『你殺了他父親？』檀膩䩭（Dandinn）說：『眾人逼迫我，我驚慌地跳墻，不小心掉在他身上，實在不是我願意的。』國王對那人說：『你們雙方都不是故意的。你的父親已經死了，我讓檀膩䩭（Dandinn）做你的父親。』那人對國王說：『我的父親已經死了，我終究不會讓這個婆羅門做我的父親的，聽從各自和解吧。』國王就聽從了。這時，檀膩䩭（Dandinn）的事情都處理完了，所以還在國王面前。看見兩個婦人爭奪一個孩子。這時國王聰明，用智慧權衡，現在只有一個孩子，兩個母親爭奪他，聽你們兩個人各自拉住孩子的一隻手，誰能得到孩子。不是親生母親的人對孩子沒有慈愛，盡力猛拉；親生母親對孩子慈愛很深，不忍心用力拉扯。國王辨別真偽，查出那個不是親生母親的人，她用力地拉扯孩子。國王立刻命令把孩子還給親生母親，各自放她們離開。
【English Translation】 English version: The White King said, 'Let it be, do not gouge out his eyes or cut off his tongue because of this matter.' He then agreed to a settlement. The horse official then said, 'He is too outrageous, he even broke my horse's leg.' The king then asked the man, 'This is the royal horse, how dare you break its leg?' The man knelt down and said to the king, 'The creditor called me from the road, and that person told me to block the king's horse. I threw a stone and accidentally broke the horse's leg.' The king said, 'Because you called him, your tongue should be cut off; because he hit the horse, his hand should be cut off.' The horse official said to the king, 'Please allow them to settle separately.' The carpenter came forward and said, 'Dandinn (檀膩䩭) lost my axe.' The king said to the carpenter, 'Because you called him, your tongue should be cut off; it is proper to hold things with your hands, but you held it with your mouth, your two teeth should be knocked out.' The carpenter said to the king, 'I would rather lose the axe than accept such punishment.' At this time, a wine-selling woman pulled the White King and said, 'You wrongly killed my son.' She knelt down and said to the king, 'I was hungry and thirsty, begging for some wine to drink, but I didn't expect there to be a child lying underneath. Please, Your Majesty, investigate.' The king told the woman, 'Your house sells wine, and there are many guests. Why did you put the child in the seating area? Both of you are at fault. Your son is already dead, I will marry Dandinn (檀膩䩭) to you as your husband, let him give birth to another son for you, and then I will let him go.' The woman kowtowed and said, 'Let each of us settle, I don't need a husband.' At this time, the son of a weaver came forward and said, 'This person violently stepped on and killed my father.' The king asked, 'Did you kill his father?' Dandinn (檀膩䩭) said, 'The crowd forced me, I jumped over the wall in panic and accidentally fell on him, it was really not what I wanted.' The king said to that person, 'Neither of you is at fault. Your father is already dead, I will let Dandinn (檀膩䩭) be your father.' That person said to the king, 'My father is already dead, I will never let this Brahmin be my father, let each of us settle.' The king then agreed. At this time, Dandinn's (檀膩䩭) affairs were all settled, so he was still in front of the king. He saw two women fighting over a child. At this time, the king was clever and used his wisdom to weigh the situation. Now there is only one child, and two mothers are fighting over him. Let each of you grab one hand of the child, whoever can get the child. The one who is not the biological mother has no love for the child and pulls hard; the biological mother has deep love for the child and cannot bear to pull hard. The king distinguished the truth and falsehood, and found out that the one who was not the biological mother was pulling the child hard. The king immediately ordered the child to be returned to the biological mother, and let them leave.
。時檀膩䩭便白王言。我時于彼道邊。有一毒蛇請我白王。不知何故從穴出時柔軟變易。還入穴時妨礙苦痛。王答之言。從穴出時無有眾惱。心情和柔身亦如之。在外鳥獸諸事觸嬈。瞋恚隆盛身便粗大。卿可語之。持心不瞋則無此患。
次見女人。請我白王。我在夫家念父母舍。在父母舍復念夫家。王言。卿可語之。由汝邪心。于父母舍更畜傍婿。汝在夫家念彼傍人。至彼小厭還念正婿。是以爾耳。持心舍邪則無此患。次復樹上見有一雉。請我白王。我在余樹鳴聲不好。若在此樹鳴聲哀和。不知其故。王告彼人。由彼樹下有大釜金。是以于上鳴聲哀好。余處無金。音聲不好。王告檀膩䩭。卿之多過吾已釋汝。窮困苦持樹下釜金。我用與卿。奉受王教掘地取金。貿易所須快樂無乏。時大王我身是。檀膩䩭者。今婆羅門賓頭盧埵阇是(出賢愚經第十一卷)。
阿耆尼達多在胎令母能論議二
巴連弗國有婆羅門。名曰阿耆尼達多。通達經論。納妻之後少時懷𨉃。懷𨉃大欲論議。夫問相師。相師答曰。胎中之子善能論議。日月既滿遂產一男。達諸經論。為婆羅門師。兼授人醫術(出雜阿含經第二十五卷)。
雞頭以身質錢欲飯佛僧帝釋所助乃及於王三
爾時羅閱城人民。隨其種族請佛及僧。時
【現代漢語翻譯】 現代漢語譯本：當時，檀膩䩭便對國王說：『我曾在路邊遇到一條毒蛇，它請我稟告大王，不知為何從洞穴出來時身體柔軟順暢，返回洞穴時卻感到妨礙和痛苦。』國王回答說：『它從洞穴出來時沒有外界的煩惱，心情平和，身體也隨之柔軟。在外受到鳥獸等事物的侵擾，瞋恚心大起，身體便變得粗大。你可以告訴它，保持內心不生瞋恨，就不會有這種煩惱。』 接著，檀膩䩭又見到一個女人，她請我稟告大王：『我在丈夫家思念父母家，在父母家又思念丈夫家。』國王說：『你可以告訴她，這是因為你心懷邪念。在父母家時，你又另有情夫；在丈夫家時，你又思念其他男人。到了那個男人那裡，稍有厭倦，又思念你的正夫。就是因為這樣。保持內心純正，捨棄邪念，就不會有這種煩惱。』 之後，檀膩䩭又在樹上看到一隻雉雞，它請我稟告大王：『我在其他樹上鳴叫聲音不好聽，若在這棵樹上鳴叫，聲音就哀婉和諧，不知是什麼緣故。』國王告訴他：『因為這棵樹下埋藏著一口大鍋的金子，所以在這樹上鳴叫聲音就好聽，其他地方沒有金子，聲音就不好聽。』國王告訴檀膩䩭：『你的過錯我已經原諒你了。你生活困苦，可以拿走樹下的那鍋金子，我把它賜給你。』檀膩䩭接受了國王的教誨，挖地取出金子，用它來交易所需之物，生活快樂無憂。 當時的大王就是我的前身，而檀膩䩭就是現在的婆羅門賓頭盧埵阇。（出自《賢愚經》第十一卷） 阿耆尼達多在胎中就使母親能參與辯論 巴連弗國有一位婆羅門，名叫阿耆尼達多，通曉各種經論。他娶妻后不久，妻子就懷孕了。懷孕后，她非常想與人辯論。丈夫詢問相師，相師回答說：『她腹中的孩子善於辯論。』等到足月后，生下一個男孩，通達各種經論，成為婆羅門導師，並且還教人醫術。（出自《雜阿含經》第二十五卷） 雞頭典身換錢供養佛僧，帝釋天幫助他，甚至驚動了國王 當時，羅閱城的人民按照各自的種姓，邀請佛陀和僧眾。
【English Translation】 English version: At that time, Tan膩䩭 then said to the king: 'I once saw a venomous snake by the roadside. It asked me to report to Your Majesty that it doesn't know why it feels soft and smooth when coming out of its hole, but feels obstructed and painful when returning to its hole.' The king replied: 'When it comes out of the hole, it has no external troubles, its mood is peaceful, and its body is also soft accordingly. When it is disturbed by birds and beasts outside, its anger rises greatly, and its body becomes coarse and large. You can tell it that if it keeps its mind free from anger, it will not have this trouble.' Then, Tan膩䩭 saw a woman who asked me to report to Your Majesty: 'I miss my parents' home when I am in my husband's home, and I miss my husband's home when I am in my parents' home.' The king said: 'You can tell her that this is because you have evil thoughts. When you are in your parents' home, you have another lover; when you are in your husband's home, you miss other men. When you get to that man, you get a little tired of him and miss your real husband. That's why. Keep your heart pure and abandon evil thoughts, and you will not have this trouble.' After that, Tan膩䩭 saw a pheasant in a tree, which asked me to report to Your Majesty: 'My singing sounds bad in other trees, but if I sing in this tree, the sound is mournful and harmonious. I don't know why.' The king told him: 'Because there is a large pot of gold buried under this tree, so the sound is good when singing on this tree. There is no gold in other places, so the sound is not good.' The king told Tan膩䩭: 'I have forgiven your faults. You are living in poverty, you can take the pot of gold under the tree, I will give it to you.' Tan膩䩭 accepted the king's teachings, dug up the gold, and used it to trade for what he needed, living a happy and carefree life. The king at that time was my previous life, and Tan膩䩭 is now the Brahmin Piṇḍola-bhāradvāja. (From the Xianyu Jing (賢愚經) , Volume 11) Agni-datta Enabled His Mother to Debate While in the Womb In Pāṭaliputra, there was a Brahmin named Agni-datta, who was well-versed in various scriptures and treatises. After marrying his wife, she became pregnant shortly after. After becoming pregnant, she was very eager to debate with others. The husband asked a fortune teller, who replied: 'The child in her womb is good at debating.' After the full term, she gave birth to a boy, who was well-versed in various scriptures and treatises, became a Brahmin teacher, and also taught people medicine. (From the Saṃyukta Āgama (雜阿含經), Volume 25) Chicken Head Pawned Himself for Money to Offer Food to the Buddha and Sangha, Sakra Helped Him, and Even Alarmed the King At that time, the people of Rājagṛha invited the Buddha and the Sangha according to their respective castes.
諸婆羅門。四面雲集自作制限。各出一百錢為佛及僧。爾時雞頭婆羅門知義貧無錢財。不能得物以供彼眾。眾人語言。汝無有錢。雞頭便還婦所語言。諸人驅我出衆。我無錢故。時婦答曰。汝可入城賒貸一百錢。遍求不得。還向婦說。婦復語言。至弗賒蜜多羅長者舍。從其假貸。便往求告七日當償。若不還者我身及婦當爲奴婢。長者便貸金錢一百枚得還語婦。婦報言曰。持詣眾中言。已得錢聽我在次。眾語雞頭言。已辦不須卿錢。雞頭便還。夫婦二人往詣世尊。共相問訊。時雞頭婦禮世尊足。具以白佛。佛告雞頭言。汝便請世尊及比丘僧。爾時雞頭婦語夫言。君隨佛教。爾時雞頭即從坐起偏露右肩。叉手白佛言。愿世尊當受我請。及比丘僧。世尊默然。釋提桓因語毗沙門天王曰。拘鞞羅汝佐此婆羅門。辦第三食。答曰受教。時毗沙門天王自隱其形。化作人身敕五百羅剎曰。汝速至栴檀林中。取香薪來。當竹園中飯佛僧。化作鐵廚。五百羅剎各負牛頭栴檀香薪至鐵廚內。爾時雞頭于鐵廚中以用熟食。遍十二由延皆悉聞香。時釋提桓因語毗濕波伽摩天子。汝可化作高廣講堂。使佛及僧得坐飯食。對曰受教。譬如力人屈申臂頃。從三十三天沒至竹園中。在鐵廚側化作講堂。以七寶成。化作千二百五十座。文繡所成。手執香爐
【現代漢語翻譯】 諸位婆羅門（Brahman，印度教僧侶）。四面八方聚集，各自製定規矩，每人拿出一百錢供養佛陀（Buddha）和僧眾（Sangha）。當時，雞頭婆羅門（Kutumbaka Brahman）因為貧窮而沒有錢財，無法拿出東西來供養大家。眾人對他說：『你沒有錢。』雞頭婆羅門便回家告訴妻子說：『大家因為我沒有錢而將我趕了出來。』他的妻子回答說：『你可以進城賒借一百錢。』他四處求借卻借不到，回來告訴妻子。妻子又說：『去弗賒蜜多羅（Vasumitra）長者家，向他借錢。』於是他前去請求借錢，約定七日償還，如果不能還錢，他和妻子願意做長者的奴婢。長者便借給他一百枚金錢，他拿回家告訴妻子。妻子說：『拿著這些錢去告訴大家，說已經借到錢了，讓我可以參加供養。』眾人對雞頭婆羅門說：『已經辦好了，不需要你的錢了。』雞頭婆羅門便回家了。夫婦二人一同前往拜見世尊（Bhagavan，佛陀的尊稱），互相問候。當時，雞頭婆羅門的妻子禮拜世尊的腳，詳細地將事情告訴了佛陀。佛陀告訴雞頭婆羅門說：『你便邀請世尊和比丘僧（Bhikshu Sangha，出家僧團）來應供吧。』當時，雞頭婆羅門的妻子對丈夫說：『你按照佛陀的教導去做吧。』當時，雞頭婆羅門立即從座位上站起來，袒露右肩，合掌對佛陀說：『愿世尊接受我的邀請，以及比丘僧。』世尊默然應允。釋提桓因（Śakra Devānām Indra，帝釋天）告訴毗沙門天王（Vaiśravaṇa，四大天王之一）說：『拘鞞羅（Kubera），你幫助這位婆羅門準備第三餐的食物。』毗沙門天王回答說：『遵命。』當時，毗沙門天王隱藏自己的身形，化作人形，命令五百羅剎（Rakshasa，惡鬼）說：『你們迅速到栴檀（Sandalwood）林中，取來香木柴，在竹園中供養佛陀和僧眾。』又化作鐵廚。五百羅剎各自揹著牛頭栴檀香木柴到鐵廚內。當時，雞頭婆羅門在鐵廚中用香木柴烹煮食物，十二由延（Yojana，古印度長度單位）之內都能聞到香味。當時，釋提桓因告訴毗濕波伽摩天子（Viśvakarman，工巧天）說：『你可以化作高大寬廣的講堂，讓佛陀和僧眾可以坐著吃飯。』毗濕波伽摩天子回答說：『遵命。』譬如力士屈伸手臂那麼短的時間，從三十三天（Trāyastriṃśa，欲界六天之一）消失，來到竹園中，在鐵廚旁邊化作講堂，用七寶建成，化作一千二百五十個座位，用精美的刺繡裝飾，（天子）手持香爐。
【English Translation】 English version: The Brahmans (Brahman, Hindu priests) gathered from all directions, each setting their own rules, and each contributed one hundred coins for the Buddha (Buddha) and the Sangha (Sangha). At that time, Kutumbaka Brahman (Kutumbaka Brahman), being poor and without wealth, could not offer anything to the assembly. The others said to him, 'You have no money.' Kutumbaka Brahman then returned home and told his wife, 'The others have driven me out of the assembly because I have no money.' His wife replied, 'You can go into the city and borrow one hundred coins.' He sought everywhere but could not borrow the money, and returned to tell his wife. His wife then said, 'Go to the house of the elder Vasumitra (Vasumitra) and borrow from him.' So he went and requested a loan, promising to repay it in seven days, and if he could not repay it, he and his wife would become the elder's slaves. The elder then lent him one hundred gold coins, and he took them home to tell his wife. His wife said, 'Take these coins and tell the assembly that you have obtained the money, so that I can participate in the offering.' The assembly said to Kutumbaka Brahman, 'It is already done, we do not need your money.' Kutumbaka Brahman then returned home. The couple together went to see the Bhagavan (Bhagavan, an honorific title for the Buddha), and greeted him. At that time, Kutumbaka Brahman's wife bowed at the feet of the Bhagavan and told the Buddha the whole story in detail. The Buddha told Kutumbaka Brahman, 'Then invite the Bhagavan and the Bhikshu Sangha (Bhikshu Sangha, monastic community) to receive your offering.' At that time, Kutumbaka Brahman's wife said to her husband, 'Do as the Buddha instructs.' At that time, Kutumbaka Brahman immediately rose from his seat, bared his right shoulder, and with his palms together said to the Buddha, 'May the Bhagavan accept my invitation, and the Bhikshu Sangha.' The Bhagavan remained silent in acceptance. Śakra Devānām Indra (Śakra Devānām Indra, the lord of the devas) said to Vaiśravaṇa (Vaiśravaṇa, one of the Four Heavenly Kings), 'Kubera (Kubera), you assist this Brahman in preparing the third meal.' Vaiśravaṇa replied, 'As you command.' At that time, Vaiśravaṇa hid his form, transformed into a human, and commanded five hundred Rakshasas (Rakshasa, demons), 'Quickly go to the Sandalwood (Sandalwood) forest and bring back fragrant firewood to offer to the Buddha and the Sangha in the bamboo grove.' He also transformed into an iron kitchen. The five hundred Rakshasas each carried ox-head sandalwood firewood to the iron kitchen. At that time, Kutumbaka Brahman used the fragrant firewood to cook food in the iron kitchen, and the fragrance could be smelled within twelve yojanas (Yojana, an ancient Indian unit of distance). At that time, Śakra Devānām Indra said to Viśvakarman (Viśvakarman, the divine architect), 'You can transform into a tall and wide lecture hall, so that the Buddha and the Sangha can sit and eat.' Viśvakarman replied, 'As you command.' In the time it takes a strong man to bend and stretch his arm, he disappeared from the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the six heavens of the desire realm) and came to the bamboo grove, transforming into a lecture hall next to the iron kitchen, built with seven treasures, transforming into one thousand two hundred and fifty seats, decorated with exquisite embroidery, (the deva) holding an incense burner.
燒眾名香。令多羅樹七寶相成。微風吹動鈴聲遠聞。爾時摩竭國頻毗娑羅王聞之。問于群臣。群臣答言曰。是雞頭婆羅門。于鐵廚中以牛頭栴檀為佛及僧熟食。有此之香。王即至佛所。告群臣曰。古昔無此講堂。今誰所作。臣白王曰。我等不知。世尊為王廣說如上。王便墮淚不能自勝。念當衆生福少壽短。不識此寶之名況當見耶。今蒙佛恩見此講堂。未曾出現。世尊告曰。當來眾生不聞七寶。況當目見。今蒙佛恩睹如是事。世尊為王說微妙法。使心歡喜。王言。雞頭婆羅門快得善利。王曰。我欲還宮。佛曰。今正是時。佛告雞頭曰。汝可請王供一日食。答曰如是。即至王所舉右手。白王曰。愿天王。明日受請集此講堂。時王默然。時毗沙門天王明日清旦沐浴。雞頭與妙衣裳。手執香爐。向世尊所。頭面著地便作是念。今正是時。飯食已辦。愿垂臨赴。佛僧圍繞往詣講堂。即就其座僧次第坐。時王嚴駕群臣圍繞詣雞頭所。甘饌飲食味各百種。勸助雞頭飯佛及比丘僧(出羅閱城人民請佛經)。
老乞婆羅門誦佛一偈兒子還相供養四
爾時世尊入舍衛城。時有異婆羅門。年老根熟。執杖持缽家家乞食。世尊告曰。汝何以爾。答言。瞿曇。我有財物悉已付子。為其取妻然後舍是。持缽乞食。佛復告曰。汝能於我法
【現代漢語翻譯】 現代漢語譯本： 燃點各種名貴的香。讓多羅樹用七寶構成，微風吹動，香氣**遠播。當時摩竭陀國（Magadha）的頻毗娑羅王（Bimbisara）聞到這香味，便問他的群臣。群臣回答說：『是雞頭婆羅門（Katyayana）在鐵廚中用牛頭栴檀為佛和僧眾烹煮食物，才有這樣的香氣。』國王立即來到佛陀所在的地方，告訴群臣說：『過去沒有這樣的講堂，現在是誰建造的？』臣子稟告國王說：『我們不知道。』世尊為國王詳細地講述了以上的事情。國王便流下眼淚，不能自已，想到未來的眾生福報淺薄，壽命短促，不認識這種寶物的名字，更何況能親眼見到呢？現在蒙受佛恩，見到這從未出現過的講堂。』世尊告訴國王說：『未來的眾生不會聽到七寶的名字，更何況能親眼見到呢？現在蒙受佛恩，才能看到這樣的事情。』世尊為國王宣說了微妙的佛法，使國王心生歡喜。國王說：『雞頭婆羅門真是獲得了極大的利益。』國王說：『我想回宮了。』佛陀說：『現在正是時候。』佛陀告訴雞頭說：『你可以邀請國王供養一日的齋飯。』雞頭回答說：『好的。』隨即來到國王那裡，舉起右手，對國王說：『愿天王明天接受我的邀請，聚集在這講堂里。』當時國王默然應允。當時毗沙門天王（Vaisravana）第二天清晨沐浴，雞頭準備了美妙的衣裳，手持香爐，面向世尊所在的地方，頭面著地，心中想著：『現在正是時候，飯食已經準備好了，愿佛陀慈悲降臨。』佛陀被僧眾圍繞著前往講堂，隨即就座，僧眾依次坐下。當時國王盛裝出行，群臣圍繞著來到雞頭那裡，準備了各種甘美的食物，每種都有上百種，勸請雞頭供養佛陀和比丘僧。（出自《羅閱城人民請佛經》）。 老乞婆羅門誦佛一偈兒子還相供養四 當時世尊進入舍衛城（Sravasti）。當時有一位異教的婆羅門，年老體衰，拄著枴杖，拿著缽挨家挨戶乞討食物。世尊問他說：『你為什麼這樣做？』他回答說：『瞿曇（Gotama），我所有的財物都已經交給兒子了，因為他娶了妻子，然後就拋棄了我，讓我拿著缽乞討食物。』佛陀又告訴他說：『你能在我的佛法中……』
【English Translation】 English version: Burning various famous incenses. Let the Tala tree be made of seven treasures. The gentle breeze blows, and the fragrance spreads far and wide. At that time, King Bimbisara of Magadha (摩竭陀國) heard the fragrance and asked his ministers. The ministers replied, 'It is Katyayana (雞頭婆羅門) who is cooking food for the Buddha and the Sangha in an iron kitchen using sandalwood, hence this fragrance.' The king immediately went to where the Buddha was and told his ministers, 'There has never been such a lecture hall in the past. Who built it?' The ministers reported to the king, 'We do not know.' The World Honored One explained the above matters to the king in detail. The king then shed tears and could not control himself, thinking that future sentient beings would have shallow blessings and short lives, not knowing the name of this treasure, let alone seeing it with their own eyes. Now, thanks to the Buddha's grace, I have seen this lecture hall that has never appeared before.' The World Honored One told the king, 'Future sentient beings will not hear the name of the seven treasures, let alone see them with their own eyes. Now, thanks to the Buddha's grace, they can see such things.' The World Honored One spoke the subtle Dharma for the king, making the king happy. The king said, 'Katyayana has truly gained great benefits.' The king said, 'I want to return to the palace.' The Buddha said, 'Now is the right time.' The Buddha told Katyayana, 'You can invite the king to offer a meal for one day.' Katyayana replied, 'Yes.' He then went to the king, raised his right hand, and said to the king, 'May the Heavenly King accept my invitation tomorrow and gather in this lecture hall.' At that time, the king silently agreed. At that time, Vaisravana (毗沙門天王) bathed early the next morning. Katyayana prepared beautiful clothes, held an incense burner in his hand, and faced the place where the World Honored One was, with his head and face on the ground, thinking in his heart, 'Now is the right time. The meal is ready. May the Buddha mercifully descend.' The Buddha, surrounded by the Sangha, went to the lecture hall and took his seat. The Sangha sat down in order. At that time, the king traveled in grand attire, surrounded by his ministers, to Katyayana's place, preparing various delicious foods, each with hundreds of varieties, urging Katyayana to offer food to the Buddha and the Bhikkhu Sangha. (From the Sutra of the People of Rajagriha Inviting the Buddha). The Old Beggar Brahmin Recites a Verse of the Buddha, and His Son Returns to Support Him Four At that time, the World Honored One entered Sravasti (舍衛城). At that time, there was a heretical Brahmin who was old and weak, leaning on a cane and begging for food from house to house with a bowl. The World Honored One asked him, 'Why are you doing this?' He replied, 'Gotama (瞿曇), I have given all my wealth to my son, because he took a wife, and then abandoned me, leaving me to beg for food with a bowl.' The Buddha then told him, 'Can you in my Dharma...'
受誦一偈。還為兒說。答佛能受。爾時世尊即說偈言。
生子心歡喜 為子聚財物 復為娉娶妻 而自捨出家 邊鄙田宅兒 違負于其父 人形羅剎心 棄捨于尊老 老馬無複用 則奪其面麥 子少而父老 家家行乞食 其杖為最勝 非子離恩愛 為我防惡牛 危險地得安 能卻兇暴狗 扶我暗處行 避深坑空井 草木棘刺林 憑杖威力故 跱立不墮落
時婆羅門從佛受偈。還家至門。先白大眾。聽我所說。然後誦偈如上。其子愧怖。即抱其父還將入家。摩身洗浴覆以衣被。立為家主。時婆羅門作是念。我今得勝族姓是沙門恩。我經所說。若為師者如師供養。我今持上妙衣。至世尊所面前問訊白佛言。愿受此衣。哀愍我故。世尊即受。更說種種法。示教照喜(出佛為老婆羅門說偈經)。
散若學射得妻五
過去世時。有少婆羅門。名散若。往詣射師求學射術。師曰可學。散若於七年中常學此業。后問師曰。何時可罷。答曰。即索弓著箭。我暫入村待還後放。師即入村。散若待師良久而由不反。射前大樹箭經傷蛇。師還問曰。汝未放箭耶。答曰已放。師曰。汝若不放。于閻浮提為第一大師。既已放箭。若我死後次當汝。時師即莊嚴其女。以五百竿箭
【現代漢語翻譯】 現代漢語譯本 受持並背誦一首偈頌，還為兒子解說。兒子回答佛陀說他能夠受持。當時，世尊就說了這首偈頌：
『生了兒子心中歡喜，為兒子積聚財物，又為他聘娶妻子，（兒子卻）自己捨棄父母出家。 邊遠地區的田地和房屋給了兒子，兒子卻違背辜負了他的父親。 （兒子）是人形羅剎的心腸，拋棄年老體衰的父母。 老馬沒有用了，就被奪走餵它的麥子。 兒子年輕而父親年老，（父親）只能挨家挨戶地乞討食物。 （父親的）手杖是最有用的，（兒子）卻不能像手杖一樣給予恩愛。 （手杖）為我抵擋兇惡的牛，使我在危險的地方得到安全。 能夠驅趕兇暴的狗，扶持我在黑暗的地方行走。 避開深坑和空井，以及草木叢生的荊棘林。 憑藉手杖的威力，站立不倒。
當時，婆羅門從佛陀那裡接受了偈頌，回到家來到門前，先告訴眾人，聽我說。然後誦讀了上面的偈頌。他的兒子感到慚愧和害怕，立刻抱著他的父親，將他帶回家中，為他擦拭身體、洗浴，給他蓋上衣被，讓他擔任家主。當時，婆羅門這樣想：我今天能夠得到（人們的）尊重，是因為沙門的恩德。我經書上所說，如果有人作為老師，就應該像對待老師一樣供養他。我現在拿著上好的衣服，到世尊那裡，當面問候佛陀說：希望您接受這件衣服，可憐我。世尊就接受了。又說了種種佛法，開示教導，使他心生歡喜。（出自《佛為老婆羅門說偈經》）。
散若學射得妻五
過去世的時候，有一位年輕的婆羅門，名叫散若（Samjna）。他前往一位射箭師傅那裡，請求學習射箭技術。師傅說可以學。散若在七年中一直學習這門技藝。後來問師傅說：什麼時候可以學成？師傅回答說：你先拿好弓箭，我暫時進村一趟，回來后再放箭。師傅就進了村子。散若等待師傅很久，師傅還沒有回來。他向前面的大樹射了一箭，箭穿過樹幹傷到了一條蛇。師傅回來后問：你還沒有放箭嗎？散若回答說已經放了。師傅說：你如果沒放箭，在閻浮提（Jambudvipa，指我們所居住的這個世界）就是第一大師。既然已經放箭了，如果我死了，下一個就是你。當時，師傅就打扮了他的女兒，給了她五百支箭。
【English Translation】 English version Having received and recited a verse, he also explained it to his son. The son replied to the Buddha that he could receive it. At that time, the World Honored One spoke this verse:
'Rejoicing in the birth of a son, accumulating wealth for him, and arranging a marriage for him, (the son) abandons his parents to become a renunciate. Giving fields and houses in remote areas to the son, the son betrays and fails his father. (The son) has the heart of a Rakshasa (demon), abandoning his aged and frail parents. An old horse, no longer useful, is deprived of the barley it is fed. The son is young while the father is old, (the father) can only beg for food from door to door. (The father's) staff is the most useful, (the son) cannot provide love and care like the staff. (The staff) defends me from fierce cattle, allowing me to find safety in dangerous places. It can drive away ferocious dogs, supporting me as I walk in dark places. Avoiding deep pits and empty wells, as well as thorny forests overgrown with grass and trees. Relying on the power of the staff, standing firm without falling.'
At that time, the Brahmin received the verse from the Buddha, returned home, and arrived at the gate. He first told the crowd to listen to what he had to say. Then he recited the verse as above. His son felt ashamed and afraid, immediately embraced his father, brought him back into the house, wiped his body, bathed him, covered him with clothes, and made him the head of the household. At that time, the Brahmin thought: I am able to gain (people's) respect today because of the kindness of the Shramana (ascetic). What my scriptures say is that if someone is a teacher, they should be treated with the same respect as a teacher. I am now taking excellent clothes to the World Honored One, greeting the Buddha face to face and saying: May you accept these clothes, have mercy on me. The World Honored One accepted them. He also spoke various Dharmas, instructing and guiding him, causing him to rejoice. (From the Sutra of the Buddha Speaking Verses for an Old Brahmin).
Samjna (Samjna) Learns Archery and Gets a Wife Five
In the past, there was a young Brahmin named Samjna (Samjna). He went to an archery master and asked to learn archery. The master said he could learn. Samjna studied this skill for seven years. Later, he asked the master: When can I be considered proficient? The master replied: First, take the bow and arrow. I will go into the village for a while, and when I return, you can release the arrow. The master then entered the village. Samjna waited for the master for a long time, but the master did not return. He shot an arrow at the large tree in front of him, and the arrow pierced the tree and injured a snake. When the master returned, he asked: Have you not released the arrow yet? Samjna replied that he had already released it. The master said: If you had not released the arrow, you would be the foremost master in Jambudvipa (Jambudvipa, referring to the world we live in). Since you have already released the arrow, if I die, you will be next. At that time, the master adorned his daughter and gave her five hundred arrows.
並一馬車與之。時散若受之。當度曠野。時有五百賊。于曠野中食。散若遣婦從賊乞食。賊曰。觀其所使非是常人。宜其與食。一賊曰。我曹猶活而聽此人將婦乘車而去耶。散若射之。應一箭而死。隨起隨射莫不皆殞。唯賊師在語于婦言。汝脫衣置地。即脫衣。見覆射之應箭而死。五百賊者即五百比丘。散若舍利弗也(出四分律三分第九卷)。
婆羅門以納施佛得聞記六
佛入舍衛城分衛。身衣有少穿壞。有一婆羅門。見佛衣壞。即其家中得少白㲲。持用施佛。唯愿如來當持此納以用補衣。佛即受之。佛與授記。便於當來世。兩阿僧祇百劫之中當得作佛。歡喜而去。國中豪賢長者居士曰。云何世尊小施大報。各為如來破損好㲲作種種衣。過去有佛。名毗缽尸。時王名曰槃頭。有一大臣。請佛及僧三月供養。佛即許可。時槃頭王白佛言。貪得佛僧三月供養。佛告槃頭。吾先已受彼大臣請。王告臣曰。佛處我國。云卿已請今可讓我。臣答王言。若使大王保我身命。復保如來常住於此。國土常安隱者我乃息意。王更曉曰。卿請一日我復一日。臣便可之。各滿所愿。王為如來辦具三衣。復為九萬比丘各作七條衣。時大臣以衣食施佛及僧。則我身是(出賢愚經第十三卷)。
婆羅門以餅奉佛聞法得道七
【現代漢語翻譯】 現代漢語譯本 並給他一輛馬車。當時散若接受了。當他們要穿過曠野時，那裡有五百個強盜在曠野中覓食。散若派他的妻子向強盜乞討食物。強盜們說：『看他所差遣的人，並非尋常之輩，應該給他們食物。』其中一個強盜說：『我們還活著，難道要聽任這個人帶著妻子乘車離去嗎？』散若射箭，那人應聲倒地而死。隨後他接連射箭，沒有一個不倒下的。只有強盜頭目還在，他對散若的妻子說：『你脫下衣服放在地上。』她就脫下了衣服。散若又射箭，那頭目也應聲而死。這五百個強盜就是五百個比丘，而散若就是舍利弗（Sariputra）（智慧第一的佛陀十大弟子之一）。（出自《四分律》第三分第九卷）
婆羅門因施捨佛陀布料而得到授記
佛陀進入舍衛城（Sravasti）乞食。他身上的衣服有些破損。有一位婆羅門（Brahmin）看見佛陀的衣服破了，就從家中拿出一小塊白色的粗布，用來供養佛陀，希望如來（Tathagata）（佛陀的稱號）可以用這塊布來補衣服。佛陀接受了。佛陀為他授記，說他在未來的兩阿僧祇（asamkhya）（極長的時間單位）百劫（kalpa）（佛教宇宙觀中的時間單位）之後，將會成佛。他歡喜地離開了。國中的豪強賢達、長者、居士們說：『為什麼世尊（Bhagavan）（佛陀的稱號）給予如此小的施捨如此大的回報？』他們各自為如來破損的好布料製作各種各樣的衣服。 過去有一尊佛，名叫毗缽尸佛（Vipassi Buddha）。當時的國王名叫槃頭（Bandhu）。有一位大臣，邀請佛陀和僧眾三個月供養。佛陀答應了。當時槃頭王對佛陀說：『我希望能得到佛陀和僧眾三個月的供養。』佛陀告訴槃頭王：『我已經接受了那位大臣的邀請。』國王告訴大臣說：『佛陀在我的國家，你說你已經邀請了，現在可以讓我來供養嗎？』大臣回答國王說：『如果大王能保證我的生命安全，又能保證如來常住於此，國土永遠安寧，我才能停止這個想法。』國王進一步曉諭說：『你供養一天，我再供養一天。』大臣便同意了。各自滿足了願望。國王為如來準備了三衣，又為九萬比丘各做了七條衣。當時用衣食施捨佛陀和僧眾的大臣，就是我的前身。（出自《賢愚經》第十三卷）
婆羅門因用餅供奉佛陀，聽聞佛法而得道
【English Translation】 English version And gave him a cart. At that time, Sanruo accepted it. When they were about to cross the wilderness, there were five hundred bandits foraging in the wilderness. Sanruo sent his wife to beg for food from the bandits. The bandits said, 'Looking at the person he sent, he is no ordinary person, we should give them food.' One of the bandits said, 'We are still alive, are we going to let this person take his wife away in a cart?' Sanruo shot an arrow, and that person fell to the ground and died. Then he shot arrows continuously, and none of them did not fall. Only the bandit leader remained, and he said to Sanruo's wife, 'Take off your clothes and put them on the ground.' She took off her clothes. Sanruo shot another arrow, and the leader also fell to the ground and died. These five hundred bandits were the five hundred Bhikkhus (monks), and Sanruo was Sariputra (one of the ten great disciples of the Buddha, known for his wisdom). (From the Vinaya-pitaka of the Dharmaguptaka, Part 3, Volume 9)
A Brahmin Receives Prediction for Offering Cloth to the Buddha
The Buddha entered Sravasti (a major city in ancient India) for alms. The clothes on his body were somewhat torn. There was a Brahmin (a member of the priestly class in ancient India) who saw that the Buddha's clothes were torn, and he took a small piece of white coarse cloth from his home to offer to the Buddha, hoping that the Tathagata (an epithet of the Buddha) could use this cloth to mend his clothes. The Buddha accepted it. The Buddha gave him a prediction, saying that in the future, after two asamkhyas (an extremely long unit of time) and a hundred kalpas (an aeon in Buddhist cosmology), he would become a Buddha. He left joyfully. The powerful and virtuous people, elders, and lay practitioners in the country said, 'Why does the Bhagavan (an epithet of the Buddha) give such a great reward for such a small offering?' They each made various kinds of clothes for the Tathagata from damaged good cloth. In the past, there was a Buddha named Vipassi Buddha. The king at that time was named Bandhu. There was a minister who invited the Buddha and the Sangha (the monastic community) for three months of offerings. The Buddha agreed. At that time, King Bandhu said to the Buddha, 'I hope to receive the Buddha and the Sangha for three months of offerings.' The Buddha told King Bandhu, 'I have already accepted the invitation of that minister.' The king told the minister, 'The Buddha is in my country, you say you have already invited him, can you let me make the offerings now?' The minister replied to the king, 'If the great king can guarantee my life and safety, and can guarantee that the Tathagata will always reside here, and the country will always be peaceful, then I will stop this idea.' The king further explained, 'You make offerings for one day, and I will make offerings for one day.' The minister then agreed. Each fulfilled their wishes. The king prepared three robes for the Tathagata, and also made seven-piece robes for ninety thousand Bhikkhus. The minister who offered food and clothing to the Buddha and the Sangha at that time was my former self. (From the Damamūka-nidāna-sūtra, Volume 13)
A Brahmin Attains Enlightenment by Offering Cakes to the Buddha and Hearing the Dharma
有婆羅門。問婦言。家中有䴵具。不欲隨伴供養瞿曇沙門。婦言有。即作持往。遇國王大臣剎利婆羅門十八大聚落主在座。婆羅門不敢前。念言。佛是一切智者應知我心。佛遙喚來問。器中何等。答曰是餅。佛言。可行與眾僧。答少不能遍。佛言。但與人行。一番猶故不減。乃至三遍尚不損耗。佛知其心。隨從說法得須陀洹道(出僧祇律第二十九卷又出第六卷)。
拔抵婆羅門瞋失弟子生惡龍中為佛所降八
昔有龍王。名曰拔抵。志性暴虐。數為風雨霹靂雹殺人民。鳥獸蠕動死無央數。有尊羅漢萬人共議。若殺一人墮地獄一劫罪猶不畢。今者此龍殘害眾生。前後不呰。轉恐難度。幸當共往諫止之耳。時佛知之。贊言善哉。時諸羅漢萬人俱行。龍放風雨雷電霹靂。萬人驚怖頓伏來還。是時佛在耆阇崛山。與萬菩薩萬羅漢俱到龍所。龍便瞋恚。暴風疾雨雷雹霹靂。其放一雹令壁。方四十丈。若至地者入地四尺。欲以害佛及菩薩僧。時諸羅漢見龍災變。各懷恐怖前依近佛。龍自見雹石化為華蓋。復自念言。我當以身堅自盤結令四十丈。欲以撲佛及眾僧上。即時自撲無所能中。舉頭開目諦視見佛。疑是尊妙無上神人。於是小龍而皆自撲無所動搖。龍王是時即便命盡上生為天。諸餘小龍亦皆並命得作天子。皆悉來
【現代漢語翻譯】 現代漢語譯本： 有一個婆羅門，問他的妻子說：『家裡有糕餅之類的食物嗎？』（䴵具：糕餅之類的食物）『我不想拿去供養瞿曇沙門（瞿曇沙門：釋迦牟尼佛）。』妻子回答說：『有。』於是婆羅門就拿著糕餅前往。途中遇到了國王、大臣、剎帝利（剎利：印度社會四種姓之一，指武士階層）、婆羅門（婆羅門：印度社會四種姓之一，指僧侶階層）以及十八個大聚落的首領正在聚會。婆羅門不敢上前，心想：『佛陀是一切智者，應該知道我的心思。』佛陀遙遠地呼喚他過來，問道：『器皿里裝的是什麼？』回答說是糕餅。佛陀說：『可以分給眾僧。』婆羅門回答說：『太少了，不能分遍。』佛陀說：『只讓人傳遞著分發。』分發了一次，糕餅仍然沒有減少。乃至分發了三次，還是沒有損耗。佛陀知道他的心意，就隨順他的根器說法，使他證得了須陀洹道（須陀洹道：小乘佛教四果中的初果）。（出自《僧祇律》第二十九卷，又見於第六卷）
跋抵婆羅門因為嗔恨失去弟子，轉生為惡龍，被佛陀降伏（八）
過去有一條龍王，名叫跋抵（跋抵：龍王的名字），性格暴虐，經常興風降雨，用霹靂和冰雹殺害人民。鳥獸蟲蟻死亡的數量無法計算。有一位尊貴的羅漢（羅漢：佛教修行的一種果位），與一萬名羅漢共同商議：『如果殺死一個人，要墮入地獄一劫（劫：佛教時間單位，極長的時間）才能償還罪業。現在這條龍殘害眾生，前後沒有停止，恐怕難以教化。不如我們一起去勸諫阻止它。』當時佛陀知道這件事，讚歎說：『很好！』於是這一萬名羅漢一同前往。龍王放出狂風暴雨、雷電霹靂。一萬人驚恐害怕，立刻退回。這時佛陀在耆阇崛山（耆阇崛山：又名靈鷲山，佛陀常在此處說法），與一萬名菩薩（菩薩：佛教中發願普度眾生的修行者）和一萬名羅漢一同來到龍王所在之處。龍王便生起嗔恨之心，放出狂風暴雨、雷雹霹靂。它放出的一塊冰雹，讓墻壁出現四十丈的窟窿。如果落到地上，會陷入地下四尺。想要以此傷害佛陀和菩薩僧眾。當時諸位羅漢見到龍王的災變，各自懷著恐懼，上前靠近佛陀。龍王自己看到冰雹石頭化為華蓋。又自己心想：『我應當用身體緊緊盤繞，達到四十丈，想要撲向佛陀和眾僧。』立刻撲過去，卻無法擊中。抬頭睜眼仔細觀看，見到佛陀，懷疑是尊貴美妙無上的神人。於是小龍們也都自己撲過去，卻無法動搖佛陀。龍王當時就命終，上升到天上成為天人。其餘的小龍也都死去，轉生為天子，都一起來。
【English Translation】 English version: There was a Brahmin who asked his wife, 'Is there any cake-like food in the house?' (䴵具: cake-like food) 'I don't want to use it to make offerings to the Shramana Gautama (瞿曇沙門: Shakyamuni Buddha).' His wife replied, 'Yes.' So the Brahmin took the cakes and went. On the way, he encountered the king, ministers, Kshatriyas (剎利: one of the four castes in Indian society, referring to the warrior class), Brahmins (婆羅門: one of the four castes in Indian society, referring to the priestly class), and the leaders of eighteen large settlements gathered together. The Brahmin dared not go forward, thinking, 'The Buddha is all-knowing and should know my thoughts.' The Buddha called him over from afar and asked, 'What is in the vessel?' He replied that it was cake. The Buddha said, 'You can give it to the Sangha (Sangha: Buddhist monastic community).' The Brahmin replied, 'It is too little to distribute to everyone.' The Buddha said, 'Just have people pass it around.' After distributing it once, the cake still did not decrease. Even after distributing it three times, it was still not depleted. The Buddha knew his mind and taught him according to his capacity, enabling him to attain the state of Srotapanna (須陀洹道: the first fruit of the four stages of enlightenment in Theravada Buddhism). (From the Sarvastivada Vinaya, Volume 29, also found in Volume 6)
The Brahmin Balhika, angered by the loss of his disciples, was reborn as an evil dragon and subdued by the Buddha (8)
In the past, there was a dragon king named Balhika (跋抵: the name of the dragon king), who was violent and cruel. He often caused wind and rain, using thunder and hail to kill people. The number of birds, beasts, and insects that died was countless. A venerable Arhat (羅漢: a state of enlightenment in Buddhism) and ten thousand Arhats discussed together, 'If one kills a person, one must fall into hell for a kalpa (劫: a unit of time in Buddhism, an extremely long period) to repay the sin. Now this dragon is harming sentient beings, without stopping. It is feared that it will be difficult to teach. It is better for us to go together to advise and stop him.' At that time, the Buddha knew about this and praised, 'Excellent!' So the ten thousand Arhats went together. The dragon king released violent winds, rain, thunder, and lightning. The ten thousand were frightened and immediately retreated. At this time, the Buddha was on Vulture Peak (耆阇崛山: also known as Grdhrakuta Mountain, where the Buddha often taught), with ten thousand Bodhisattvas (菩薩: practitioners in Buddhism who vow to liberate all beings) and ten thousand Arhats, and came to the place where the dragon king was. The dragon king became angry and released violent winds, rain, thunder, and hail. One hailstone that he released made a forty-zhang hole in the wall. If it fell to the ground, it would sink four feet into the earth. He wanted to harm the Buddha and the Bodhisattva Sangha. At that time, the Arhats, seeing the dragon king's calamities, were all frightened and went forward to be near the Buddha. The dragon king himself saw the hailstones turn into flower canopies. He thought to himself, 'I should coil my body tightly, reaching forty zhang, wanting to pounce on the Buddha and the Sangha.' He immediately pounced, but could not hit them. He raised his head and opened his eyes to look carefully, and saw the Buddha, suspecting that he was a noble, wonderful, and supreme divine being. So the small dragons also pounced, but could not shake the Buddha. The dragon king then died and ascended to heaven to become a deva (deva: a god or celestial being). The other small dragons also died and were reborn as devaputras (devaputra: a son of a god), and all came together.
下住于佛邊。佛告阿難。汝知是天所從生不。對曰不及。佛言。屬者諸龍興惡意者。自撲在地發一善心知佛為尊。命盡為天此者是也。天聞佛言。及諸天子皆發無上平等度意。佛言。昔龍王拔抵與釋迦文佛共為婆羅門。拔抵弟子。時有萬人。舍其師事釋迦文。拔抵懷恚為龍。佛德既成多度一切。弟子萬人皆得羅漢。龍懷毒惡故欲為害。萬人四道雖備。猶受其辱。若為菩薩龍不敢也(出舊雜譬喻經下卷)。
婆羅門入定三百餘年九
昔有婆羅門。不樂世務。潛隱山間一心思道。即入禪定三百餘年。塵土沒身草木生其體上。山下有諸畜養妻子婆羅門數百家。大小相共採薪上樹。折取枯枝樹根。連婆羅門額樹既動搖。覺婆羅門禪從地中出。見採薪者問之。汝是何人。答曰。是婆羅門。餘人是誰。答曰。是妻子。婆羅門笑曰。我入禪三百餘歲。尚未敢稱婆羅門。汝等何忍自稱婆羅門乎(出十卷譬喻經第五卷)。
婆羅門兒婦信向見其後報十
昔者舍衛城東。有一婆羅門大富。其子娶妻。得事佛家女。奉五戒持六齋。常好佈施沙門道士。勸夫修施。夫即開解。白其父母。父母大恚。謂破吾門戶。婦持錢絹與夫。夫持與守合婢。婢持與守門奴。奴持往佛寺中。佈施沙門燒香燃燈。夫婦共誓言。假令佈施無
【現代漢語翻譯】 現代漢語譯本： 住在佛陀身邊。佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：『你知道這位天人是從哪裡來的嗎？』阿難回答說：『我不知道。』佛陀說：『這個人之前是條龍，心懷惡意，自己摔倒在地，生起一念善心，知道佛陀是至尊的，命終之後就轉生為天人，就是這個人。』天人聽了佛陀的話，以及其他天子都發起了無上平等普度眾生的心意。佛陀說：『過去龍王拔抵（Badhi）與釋迦文佛（Sakyamuni Buddha）共同做婆羅門（Brahman），拔抵是弟子。當時有一萬人，捨棄他的老師而去事奉釋迦文。拔抵懷恨在心，轉生為龍。佛陀成就佛德之後，普度一切眾生，他的一萬名弟子都證得了阿羅漢（Arhat）果位。龍懷著惡毒的心，所以想要加害他們。這一萬人雖然具備了四道，仍然受到他的侮辱。如果是菩薩（Bodhisattva），龍就不敢這樣做了。』（出自《舊雜譬喻經》下卷） 過去有一位婆羅門，不喜歡世俗事務，悄悄地隱居在山間，一心修道。於是進入禪定三百多年。塵土埋沒了他的身體，草木在他身上生長。山下有幾百戶以畜牧為生的婆羅門家庭，帶著妻子兒女一同上山砍柴。他們折取枯枝和樹根，連帶著婆羅門的額頭。樹被搖動，婆羅門從禪定中醒來，從地裡出來，看見砍柴的人，問他們：『你們是什麼人？』回答說：『是婆羅門。』又問：『其他人是誰？』回答說：『是妻子兒女。』婆羅門笑著說：『我入禪定三百多年，尚且不敢自稱婆羅門，你們怎麼忍心自稱婆羅門呢？』（出自《十卷譬喻經》第五卷） 過去在舍衛城（Sravasti）東邊，有一戶婆羅門非常富有。他的兒子娶了一個妻子，是信奉佛法的女子，奉行五戒，持守六齋，經常喜歡佈施給沙門（Sramana，佛教出家修行者）和道士，勸說丈夫也行佈施。丈夫聽后就明白了，告訴了他的父母。父母非常生氣，認為她敗壞了家風。妻子拿著錢和絲綢給丈夫，丈夫拿著給看守倉庫的婢女，婢女拿著給看守大門的奴僕，奴僕拿著去佛寺中，佈施給沙門，燒香點燈。夫婦共同發誓說：『即使佈施沒有...
【English Translation】 English version: He dwelt near the Buddha. The Buddha told Ananda (one of the ten principal disciples of the Buddha): 'Do you know where this Deva (a god or celestial being) came from?' Ananda replied, 'I do not know.' The Buddha said, 'This person was formerly a dragon who harbored malicious intent. He fell to the ground and generated a single thought of goodness, recognizing the Buddha as supreme. Upon the end of his life, he was reborn as a Deva. This is that person.' Upon hearing the Buddha's words, the Deva, along with other Devas, all generated the intention of unsurpassed, equal, and universal deliverance. The Buddha said, 'In the past, the Dragon King Badhi (name of a Dragon King) and Sakyamuni Buddha (the historical Buddha) were both Brahmins (a member of the highest Hindu caste), with Badhi as a disciple. At that time, there were ten thousand people who abandoned his teacher to serve Sakyamuni. Badhi harbored resentment and was reborn as a dragon. After the Buddha attained Buddhahood, he universally delivered all beings, and his ten thousand disciples all attained the state of Arhat (one who has attained Nirvana). The dragon, harboring malice, thus sought to harm them. Although these ten thousand people possessed the four paths, they still suffered his humiliation. If they were Bodhisattvas (one who seeks enlightenment), the dragon would not dare to do so.' (From the Lower Scroll of the Old Miscellaneous Similes Sutra) In the past, there was a Brahmin who disliked worldly affairs and quietly secluded himself in the mountains, focusing his mind on cultivating the Way. He entered into meditation for over three hundred years. Dust covered his body, and plants grew on him. Below the mountain, there were hundreds of Brahmin families who raised livestock, and they went up the mountain with their wives and children to gather firewood. They broke off dead branches and roots, shaking the tree connected to the Brahmin's forehead. The tree shook, and the Brahmin awoke from his meditation, emerging from the ground. Seeing the firewood gatherers, he asked them, 'Who are you?' They replied, 'We are Brahmins.' He asked, 'Who are the others?' They replied, 'They are our wives and children.' The Brahmin laughed and said, 'I have been in meditation for over three hundred years and still do not dare to call myself a Brahmin. How can you bear to call yourselves Brahmins?' (From the Fifth Scroll of the Ten-Scroll Similes Sutra) In the past, in the east of Sravasti (an ancient Indian city), there was a very wealthy Brahmin. His son married a woman who was a follower of the Buddha, observing the Five Precepts and upholding the Six Fasts, and she often liked to give alms to Sramanas (wandering ascetics) and Taoists, encouraging her husband to also give alms. The husband understood and told his parents. The parents were very angry, thinking that she was ruining their family reputation. The wife gave money and silk to her husband, the husband gave it to the maid guarding the storehouse, the maid gave it to the slave guarding the gate, and the slave took it to the Buddhist temple, giving alms to the Sramanas, burning incense, and lighting lamps. The couple made a vow together, saying, 'Even if giving alms has no...
福自己。又假令有福者。當使天下人皆共見之。時國俗三月三日。舉國人民皆至水上作樂歌戲。時東南角有一天人。騎一白馬乘空而過。眾人仰問是何神靈。答曰。問後來者。須臾復有七寶殿舍。有玉女獨坐其上。四大天神接殿飛行。眾人又問。君何功德。玉女亦云。問後來者。俄而後有四柱寶殿。有一天人有一玉女共坐其中。前後左右四部妓樂。十二天神共接其殿。眾人又問。有何功德。亦答。問後來者。須臾復有二薜荔鬼。身長三丈。黑瘦醜陋飢渴苦痛。身中燋然。各捉大棒更相撾打。眾人又問。答曰。諸君聞舍衛城東大富婆羅門不。騎白馬者是守門奴。小殿玉女者是守合婢。大殿二人是我兒我兒婦。二鬼是婆羅門夫婦。前世愚癡不信正法。今當厄禍可復奈何(出十卷譬喻經第一卷)。
婆羅門從佛意解十一
佛游婆羅門城。諸婆羅門王。知如來神德能感動群心。一食其化誰受我語。因共立制。若與佛食聽佛語者罰金錢五百。時佛入城乞食。人皆閉門空缽而出。有一使人。以破瓦器盛臭𤄜淀出門棄之。見佛空缽信心清凈。欲興供養無由如願。云今此弊食須者可取。佛知其意即受其施而說。女人施食十五劫。天上人間受福快樂不墮惡道。后得男身出家學道成辟支佛。邊有一婆羅門。以偈說佛為食妄語。
【現代漢語翻譯】 現代漢語譯本 為自己積福。假設有福德之人，應當讓天下人都看到他的福報。當時，按照國家的習俗，三月三日這天，全國人民都到水邊遊玩歌唱。這時，東南角有一天人，騎著一匹白馬從空中經過。眾人仰頭詢問這是什麼神靈。天人回答說：『問後來的人。』 不一會兒，又出現一座七寶殿宇，有一位玉女獨自坐在上面，四大天神抬著殿宇飛行。眾人又問：『您有什麼功德？』 玉女也說：『問後來的人。』 緊接著，又出現一座四柱寶殿，有一天人和一位玉女共同坐在其中，前後左右有四部歌舞伎樂，十二位天神共同抬著這座殿宇。眾人又問：『有什麼功德？』 也回答說：『問後來的人。』 不一會兒，又出現兩個薜荔鬼（Preta，餓鬼），身長三丈，又黑又瘦又醜陋，飢渴難耐，痛苦不堪，身體里燃燒著火焰，各自拿著大棒互相毆打。眾人又問。鬼回答說：『各位聽說過舍衛城（Śrāvastī）東邊的大富豪婆羅門（Brahmin）嗎？騎白馬的是守門的奴僕，小殿里的玉女是守門的婢女，大殿里的兩個人是我的兒子和兒媳婦，這兩個鬼是婆羅門夫婦。前世愚癡，不相信正法，現在面臨災禍，又能怎麼辦呢？』（出自十卷《譬喻經》第一卷）。
婆羅門從佛意解十一
佛陀在婆羅門城（Brahmin）游化。各位婆羅門國王（Brahmin kings）知道如來（Tathāgata）的神德能夠感動人心，擔心如果人們都接受了他的教化，誰還會聽我的話呢？於是共同制定了一條規定：如果有人給佛陀食物或者聽佛陀說法，就要罰款五百金錢。當時，佛陀進入城中乞食，人們都關上門，拿著空缽出來。有一個僕人，用破瓦罐裝著臭的米湯，出門倒掉。他看到佛陀的空缽，生起清凈的信心，想要供養，卻又沒有辦法如願，於是說：『現在這些不好的食物，需要的人可以拿去。』 佛陀知道他的心意，就接受了他的佈施，並且說道：『女人佈施食物，十五劫（kalpa）中，在天上人間享受福報快樂，不會墮入惡道。以後會得到男身，出家學道，成就辟支佛（Pratyekabuddha）。』 旁邊有一個婆羅門（Brahmin），用偈頌說佛陀爲了食物而妄語。
【English Translation】 English version Accumulating blessings for oneself. Furthermore, suppose there is a blessed person, they should allow everyone in the world to see their blessings. At that time, according to the national custom, on the third day of the third month, all the people of the country would go to the water to play, sing, and perform. At this time, in the southeast corner, a Deva (heavenly being) was riding a white horse and passing through the air. The crowd looked up and asked what spirit this was. The Deva replied, 'Ask the one who comes later.' After a short while, a palace of seven treasures appeared, with a jade maiden sitting alone on it, and four great Devas (heavenly kings) carrying the palace as it flew. The crowd asked again, 'What merit do you have?' The jade maiden also said, 'Ask the one who comes later.' Immediately afterwards, a four-pillared treasure palace appeared, with a Deva and a jade maiden sitting together in it, surrounded by four groups of musicians and dancers, and twelve Devas carrying the palace together. The crowd asked again, 'What merit do you have?' They also replied, 'Ask the one who comes later.' After a short while, two Pretas (hungry ghosts) appeared, three zhang (丈, a unit of length) tall, black, thin, ugly, hungry, thirsty, and suffering, with flames burning in their bodies, each holding a large club and beating each other. The crowd asked again. The ghosts replied, 'Have you all heard of the wealthy Brahmin (Brahmin) east of Śrāvastī (舍衛城)? The one riding the white horse is the gatekeeper slave, the jade maiden in the small palace is the gatekeeper maid, the two people in the large palace are my son and daughter-in-law, and the two ghosts are the Brahmin couple. In their previous life, they were foolish and did not believe in the true Dharma (正法), and now they face disaster, what can be done?' (From the first volume of the ten-volume Avadāna Sūtra (譬喻經)).
Brahmin Understands the Buddha's Meaning, Eleven
The Buddha was traveling in the city of Brahmins (婆羅門城). The Brahmin kings (婆羅門王) knew that the Tathāgata's (如來) divine virtue could move people's hearts, and they worried that if everyone accepted his teachings, who would listen to them? So they jointly made a rule: if anyone gave food to the Buddha or listened to the Buddha's teachings, they would be fined five hundred gold coins. At that time, the Buddha entered the city to beg for food, and people closed their doors and came out with empty bowls. There was a servant who used a broken earthenware pot to carry stinky rice water and went out to throw it away. Seeing the Buddha's empty bowl, he developed pure faith, wanting to make an offering but unable to do so, so he said, 'Now, whoever needs this bad food can take it.' The Buddha knew his intention and accepted his offering, saying, 'A woman who gives food will enjoy blessings and happiness in the heavens and among humans for fifteen kalpas (劫), and will not fall into evil realms. Later, she will obtain a male body, leave home to study the Way, and become a Pratyekabuddha (辟支佛).' Nearby, a Brahmin (婆羅門) used a verse to say that the Buddha was lying for food.
如此臭食果報乃重。佛即出舌覆面上至髮際。語婆羅門。汝見經書頗有此舌而作妄語者不。婆羅門言。如此舌者必不妄言。未解小施而獲大報耳。佛曰。汝曾見尼拘陀樹蔭覆賈客五百乘車猶不盡不。答曰見。又問。此樹種子大小。答曰。如芥子三分之一。又問。誰當信此。答曰。眼所現見。又問。我亦如是。此老女人得大果報。如來福田良美所致。時婆羅門心開意解五體投地向佛悔過。佛為說法得初道果。即發大聲告眾人曰。甘露門開如何不出。諸婆羅門乞輸金錢。迎佛供養。婆羅門王亦共臣民歸命佛法。城中男女皆得凈信(出普曜經第五卷)。
婆羅門持一齋不全生為樹神能出飲食施諸餓者十二
昔有長者名須達。請佛及僧廣設大會。道逢一人奉酪一瓶。見一婆羅門請令提歸。既到見佛及僧歡喜便住。聽經持齋至暮乃還。其家婦甚怪之。亦不食至暮踧迫令食。不終齋法後命盡。其神乃在郁多羅國作大澤樹神。時有五百學士。欲至三祠神池澡浴望仙。資糧乏盡又無水漿。遂已睏乏。遙望彼樹想為泉水。皆到樹下了無水泉。將成大困。便共舉聲求哀樹神救我等命。樹神即現半身。舉右手指頭。自然出百味之食。手奉蜜漿種種具足。皆得盈飽。時五百人自共議曰。我等欲至神池澡浴望仙。此之巍巍仙道豈能勝
【現代漢語翻譯】 現代漢語譯本：如此食用腐敗食物的果報非常嚴重。佛陀隨即伸出舌頭覆蓋面部，直至髮際。佛陀對婆羅門說：『你所見的經書中，可有這樣的舌頭還會說謊的嗎？』婆羅門說：『這樣的舌頭必定不會說謊，只是不理解小小的佈施也能獲得巨大的回報罷了。』佛陀說：『你曾見過尼拘陀樹（榕樹）的樹蔭覆蓋五百輛商人的車子都無法完全遮蔽嗎？』回答說：『見過。』又問：『這樹的種子有多大？』回答說：『如芥菜籽的三分之一。』又問：『誰會相信這個？』回答說：『眼睛所親眼見到的。』又問：『我也是如此。這位老婦人獲得巨大的果報，是如來福田（指佛陀的功德）良善美好的結果。』當時婆羅門心開意解，五體投地向佛陀懺悔過錯。佛陀為他說法，使他證得初果（須陀洹果）。隨即大聲宣告眾人說：『甘露之門已經開啟，為何不出來呢？』眾婆羅門乞求捐獻金錢，迎接佛陀供養。婆羅門國王也與臣民一起歸依佛法。城中的男女都獲得了清凈的信仰（出自《普曜經》第五卷）。 婆羅門持守一天的齋戒並不完全清凈，死後成為樹神，能夠變出飲食施捨給飢餓的人十二次。 過去有一位長者名叫須達（給孤獨長者）。他邀請佛陀和僧眾廣設盛大的齋會。在路上遇到一個人拿著一瓶乳酪，便請他幫忙帶回去。到達后，見到佛陀和僧眾，心生歡喜便留了下來。聽經持齋直到傍晚才回家。他的妻子非常奇怪，也沒有吃飯直到傍晚，催促他吃飯。他沒有完成齋戒的功德，後來壽命終結。他的神識便在郁多羅國（Uttara）成為一棵大澤樹神。當時有五百位學士，想要到三祠神池（Tirtha）沐浴，希望得道成仙。但是資糧匱乏，又沒有水漿，於是已經睏乏不堪。遙望那棵樹，以為是泉水，都到了樹下卻沒有水泉，將要陷入極大的困境。便一起大聲哀求樹神救救他們的性命。樹神隨即顯現半身，舉起右手指頭，自然流出百味的食物，手中捧著蜜漿，種種都非常充足，都得到了飽足。當時五百人一起商議說：『我們想要到神池沐浴，希望得道成仙，這巍巍的仙道怎麼能勝過……』
【English Translation】 English version: The karmic consequence of eating such rotten food is very severe. The Buddha then extended his tongue to cover his face, reaching up to his hairline. He said to the Brahmin, 'In the scriptures you have seen, is there any tongue like this that would tell lies?' The Brahmin said, 'Such a tongue would certainly not lie, but I simply did not understand that a small offering could yield such great rewards.' The Buddha said, 'Have you ever seen a Nyagrodha tree (banyan tree) whose shade covers five hundred merchants' carts and still cannot completely cover them?' He replied, 'I have seen it.' He further asked, 'How big is the seed of this tree?' He replied, 'About one-third the size of a mustard seed.' He further asked, 'Who would believe this?' He replied, 'What the eyes have seen.' He further asked, 'I am the same. This old woman has obtained great rewards, which is the result of the good and beautiful field of merit of the Tathagata (Buddha's merit).' At that time, the Brahmin's mind opened and he understood, prostrating himself before the Buddha to repent his faults. The Buddha preached the Dharma for him, enabling him to attain the first fruit (Sotapanna). He then loudly proclaimed to the crowd, 'The gate of nectar has been opened, why do you not come out?' The Brahmins begged to donate money to welcome and make offerings to the Buddha. The Brahmin king also, together with his ministers and people, took refuge in the Buddha's Dharma. The men and women in the city all gained pure faith (from the fifth volume of the Universal Radiance Sutra). A Brahmin observed a one-day fast that was not entirely pure. After death, he became a tree spirit, able to conjure food and drink to give to the hungry twelve times. In the past, there was a wealthy man named Sudatta (Anathapindika). He invited the Buddha and the Sangha to a grand feast. On the way, he met a man carrying a jar of yogurt and asked him to help carry it back. Upon arriving, seeing the Buddha and the Sangha, he was delighted and stayed. He listened to the Dharma and observed the fast until evening before returning home. His wife was very surprised and did not eat until evening, urging him to eat. He did not complete the merit of the fast, and later his life ended. His spirit then became a great marsh tree spirit in the country of Uttara. At that time, there were five hundred scholars who wanted to bathe in the Tirtha (Three Shrines) sacred pool, hoping to attain immortality. However, their provisions were scarce, and they had no water, so they were already exhausted. Looking at the tree from afar, they thought it was a spring, and they all went to the tree, but there was no spring, and they were about to fall into great difficulty. They then cried out together, begging the tree spirit to save their lives. The tree spirit then appeared in half-body, raised his right finger, and naturally flowed out food of a hundred flavors, holding honey juice in his hand, all kinds of things were complete, and they were all satisfied. At that time, the five hundred people discussed together, saying, 'We want to bathe in the sacred pool, hoping to attain immortality, how can this majestic path of immortality surpass...'
乎。復問樹神。作何功德聖德如此。樹神答言。吾昔見佛在舍衛精舍。持八關齋。為婦所敗不終齋法。神應生天。時五百人即共奉持齋法戒。后得須陀洹道(出諸經中要事)。
婆羅門夫婦吞金錢為糧身壞人取為福即得道跡十三
昔有婆羅門。夫婦二人無有兒子。財富無數。臨壽終時自相謂言。各當吞錢以為資糧。其國俗法。死者不埋但著樹下。各吞五十金錢死。身爛錢出。國中有一賢者行見之。愍然流淚傷其慳貪。取為設福。請佛及僧盡心供辦。擎飯佛前稱名咒愿。時慳人夫婦。受餓鬼苦即生天上。為設福廣請四輩。時生天者即得天眼知為作福。從天來下化作年少佐助檀越。佛言。此廚間年少是真檀越。至便說法即得道跡。賢者亦得道跡。眾會歡喜皆得生天(出宿願果報經)。
婆羅門生美女佛言不好十四
佛在世時有一婆羅門。生兩女皆端正。乃故懸金。九十日內募索有能訶女丑者。便當與金。竟無應募者。將至佛所。佛便訶言。此女皆丑無有一好。阿難白佛言。此女好而佛言惡。有何不好。佛言。人眼不視色是為好。眼耳鼻口亦爾。身不著細滑是為好。身手不盜他財是為好手。不犯此事是乃為好。眼視色耳聽音鼻嗅香。身喜細滑。手喜盜他財。如此者皆非好也(出雜譬喻經)。
【現代漢語翻譯】 現代漢語譯本： 樹神回答說：『我過去在舍衛精舍見過佛陀，當時我受持八關齋戒，卻被妻子破壞，未能完成齋戒。按照業報，我本應往生天界。當時有五百人一起奉持齋戒，後來都證得了須陀洹道（預流果）。』（出自諸經中的要事） 過去有一對婆羅門夫婦，沒有兒子，但擁有無數財富。臨終時，他們彼此商量說，各自吞下金錢作為資糧。按照當地的風俗，死者不埋葬，而是放在樹下。於是他們各自吞下五十枚金錢而死。屍體腐爛后，金錢露了出來。國中有一位賢者路過，看到后憐憫地流淚，哀傷他們的慳吝貪婪。於是他取出金錢，為他們設福，恭請佛陀和僧眾，盡心供養。在佛前供飯時，他稱念死者的名字並祝願。當時，這對受餓鬼之苦的婆羅門夫婦，立刻往生到天上。他們往生天界后，得知是賢者為他們設福，於是從天上下來，化作年輕人，幫助供養者。佛陀說：『這位廚房裡的年輕人，才是真正的施主。』說完便為他們說法，他們立刻證得了道跡（果位）。賢者也證得了道跡。大眾歡喜，都得到了往生天界的因緣。（出自《宿願果報經》） 佛陀在世時，有一位婆羅門生了兩個女兒，都非常端正美麗。於是他故意懸賞黃金，在九十天內徵求能夠說他女兒醜陋的人，如果有人能說出，就給他黃金。結果沒有人應徵。於是他帶著女兒去見佛陀。佛陀便說：『這兩個女兒都很醜陋，沒有一點好。』阿難問佛陀說：『這兩個女兒明明很美，為什麼佛陀卻說她們醜陋？有什麼不好呢？』佛陀說：『人的眼睛不看邪色，這才是好。耳朵、鼻子、嘴巴也是如此。身體不貪圖細滑的觸感才是好。手不偷盜他人財物才是好手。不犯這些過錯才是好。眼睛看邪色，耳朵聽淫聲，鼻子聞惡臭，身體貪圖細滑的觸感，手喜歡偷盜他人財物，這些都不是好。』（出自《雜譬喻經》）
【English Translation】 English version: The tree spirit replied, 'In the past, I saw the Buddha at the Jetavana Monastery. At that time, I observed the Eight Precepts, but I was ruined by my wife and failed to complete the precepts. According to karma, I should have been reborn in the heavens. At that time, five hundred people together observed the precepts, and later they all attained the Sotapanna path (stream-enterer).' (From Important Matters in Various Sutras) In the past, there was a Brahmin couple who had no children but possessed countless wealth. At the time of their death, they discussed with each other that they should each swallow gold coins as provisions. According to the local custom, the dead were not buried but placed under trees. So they each swallowed fifty gold coins and died. After the bodies decayed, the gold coins were exposed. A wise man in the country passed by and saw this, and he shed tears of pity, lamenting their miserliness and greed. So he took the gold coins and made offerings for them, respectfully inviting the Buddha and the Sangha, and making offerings with all his heart. While offering food before the Buddha, he recited the names of the deceased and made wishes. At that time, the Brahmin couple, who were suffering as hungry ghosts, were immediately reborn in the heavens. After they were reborn in the heavens, they learned that the wise man had made offerings for them, so they came down from the heavens, transformed into young men, and helped the donor. The Buddha said, 'This young man in the kitchen is the true benefactor.' After speaking, he preached the Dharma to them, and they immediately attained the path (fruit). The wise man also attained the path. The assembly rejoiced, and they all obtained the cause for rebirth in the heavens. (From the Sutra of Past Vows and Retributions) When the Buddha was in the world, there was a Brahmin who had two daughters, both of whom were very beautiful. So he deliberately offered gold, seeking for ninety days someone who could say that his daughters were ugly. If someone could say it, he would give them the gold. As a result, no one responded. So he took his daughters to see the Buddha. The Buddha then said, 'These two daughters are both ugly, there is nothing good about them.' Ananda asked the Buddha, 'These two daughters are clearly beautiful, why does the Buddha say they are ugly? What is not good about them?' The Buddha said, 'A person's eyes not looking at evil forms, that is good. The ears, nose, and mouth are also the same. A body not craving fine and smooth sensations is good. Hands not stealing other people's property are good hands. Not committing these faults is good. Eyes looking at evil forms, ears listening to lewd sounds, noses smelling foul odors, bodies craving fine and smooth sensations, hands liking to steal other people's property, all these are not good.' (From the Miscellaneous Similes Sutra)
大鬘與瓦師子為善知識共相勸信十五
往昔多狩邑。有婆羅門。為王太史。國中第一。有一子。頭上有自然大鬘。因以為名。姿首端正有三十相。有一瓦師子。名難提婆羅。與大鬘少小親交心相敬念。瓦師子精進勇猛慈仁孝從。其父母俱盲供養無乏。雖為瓦師手不掘地。唯取破墻崩岸及以鼠壤和用為器。若有買者。以穀麥麻豆置地取器。初不爭價。亦復不取金銀財帛。唯取穀米供養而已。迦葉如來所住精舍。去多狩邑不遠。與大比丘有二萬人。皆是羅漢。護喜語大鬘曰。共見迦葉如來。大鬘答曰。用見此道人。為直是髡頭人耳。有何道哉。佛道難得。如是至三。護喜復語大鬘。共至水上澡浴乎。大鬘答曰可爾。便共詣水澡浴。護喜舉右手遙指示曰。迦葉精舍去是不遠。可共暫見。大鬘答曰。用見此為。護喜便捉大鬘衣牽。大鬘脫衣舍走。護喜便捉頭牽曰。為一過共見佛去來。國俗諱捉人頭法皆斬刑。大鬘代其驚怖心念曰。瓦師子分死捉我頭耶。護喜曰。我死。死終不相置。要當使卿見佛。大鬘心念。必當有好事耳。乃使此人分死相捉。大鬘曰。放我頭我隨子去。便還結頭著衣。相隨詣迦葉佛。護喜白佛言。此大鬘者是我少小親友。然其不識信三尊。愿世尊開化。大鬘童子睹佛相好。心念曰。書記所載相好盡有
【現代漢語翻譯】 現代漢語譯本 大鬘（Dà Mán，人名）與瓦師子（Wǎ Shī Zǐ，人名）互相勸勉，共同信仰佛法（十五）
往昔在多狩邑（Duō Shòu Yì，地名），有一位婆羅門（Pó Luó Mén，印度教祭司），擔任國王的太史（Tài Shǐ，史官），是國內第一的學者。他有一個兒子，頭上生有天然的大發髻（鬘，mán），因此以此為名。這孩子容貌端正，具有三十二種殊勝的相好。另有一位瓦師（Wǎ Shī，制瓦工人）的兒子，名叫難提婆羅（Nán Tí Pó Luó）。他和這個大鬘從小就是親密的朋友，彼此敬重。瓦師子精進勇猛，慈悲仁孝，侍奉雙目失明的父母，供養從不缺乏。雖然是瓦師，但他從不親自挖掘泥土，只是取用破墻、崩塌的河岸以及老鼠洞里的土來製作瓦器。如果有人來買瓦器，他就讓人把穀物、麥子、麻豆放在地上，然後拿走瓦器，從不爭論價格，也不收取金銀財帛，只收取穀米用來供養父母。迦葉如來（Jiā Yè Rú Lái，過去七佛之一）所居住的精舍（Jīng Shè，寺廟）離多狩邑不遠，那裡有兩萬名大比丘（Dà Bǐ Qiū，受過具足戒的出家人），都是阿羅漢（Ā Luó Hàn，斷絕煩惱，證得解脫的聖人）。護喜（Hù Xǐ，人名）對大鬘說：『我們一起去見迦葉如來吧。』大鬘回答說：『我為什麼要見這些道人？他們不過是些剃光頭的人罷了，有什麼道可言？佛道是難以獲得的。』這樣說了三次，護喜又對大鬘說：『我們一起到水邊洗澡吧？』大鬘答應說：『可以。』於是他們一起到水邊洗澡。護喜舉起右手遙遙指著說：『迦葉精舍離這裡不遠，我們可以一起去看看。』大鬘回答說：『我為什麼要去看？』護喜便抓住大鬘的衣服拉扯，大鬘脫下衣服跑開了。護喜便抓住他的頭髮拉扯說：『就這一次，一起去見佛吧。』按照國俗，抓人頭髮是要被處以斬刑的。大鬘非常驚恐，心想：『瓦師子要爲了我而死嗎？』護喜說：『我死了也要讓你見到佛。』大鬘心想：『一定會有好事發生，不然這個人不會不惜一死也要拉我去。』大鬘說：『放開我的頭，我跟你去。』於是他整理好頭髮，穿好衣服，跟著護喜去見迦葉佛。護喜對佛說：『這位大鬘是我的從小一起長大的朋友，但是他不認識、不信仰三寶（Sān Bǎo，佛、法、僧），希望世尊（Shì Zūn，佛的尊稱）能夠開導他。』大鬘童子看到佛的相好莊嚴，心裡想：『書上記載的佛的相好都齊全了。』
【English Translation】 English version Mālya (Dà Mán, name of a person) and Potter's Son (Wǎ Shī Zǐ, name of a person) mutually encourage each other to believe in the Dharma (Fifteen)
In the past, in the city of Bahushikara (Duō Shòu Yì, place name), there was a Brahmin (Pó Luó Mén, Hindu priest) who served as the King's scribe (Tài Shǐ, historian), the foremost scholar in the country. He had a son with a natural large topknot (mālya, mán) on his head, hence the name. This child had a dignified appearance, possessing thirty-two auspicious marks. There was also the son of a potter (Wǎ Shī, tile maker), named Nandibala (Nán Tí Pó Luó). He and Mālya were close friends from childhood, respecting each other. Potter's Son was diligent, brave, compassionate, and filial, serving his blind parents, providing for them without fail. Although he was a potter, he never dug the earth himself, only taking broken walls, collapsed riverbanks, and soil from rat burrows to make pottery. If someone came to buy pottery, he would have them place grains, wheat, hemp, or beans on the ground and take the pottery, never arguing about the price, nor accepting gold, silver, or valuables, only taking grains and rice to support his parents. The monastery (Jīng Shè, temple) where Kashyapa Buddha (Jiā Yè Rú Lái, one of the Seven Buddhas of the Past) resided was not far from Bahushikara, with twenty thousand great Bhikshus (Dà Bǐ Qiū, fully ordained monks), all of whom were Arhats (Ā Luó Hàn, enlightened beings who have eradicated all defilements). Huhu (Hù Xǐ, name of a person) said to Mālya, 'Let's go see Kashyapa Buddha together.' Mālya replied, 'Why should I see these ascetics? They are just bald-headed people, what Dharma do they have? The Buddha's path is difficult to attain.' After saying this three times, Huhu again said to Mālya, 'Shall we go to the water to bathe together?' Mālya agreed, 'Okay.' So they went to the water to bathe together. Huhu raised his right hand and pointed remotely, saying, 'Kashyapa's monastery is not far from here, we can go see it together.' Mālya replied, 'Why should I go see it?' Huhu then grabbed Mālya's clothes and pulled, Mālya took off his clothes and ran away. Huhu then grabbed his hair and pulled, saying, 'Just this once, let's go see the Buddha together.' According to the customs of the country, grabbing someone's hair is punishable by beheading. Mālya was very frightened, thinking, 'Is Potter's Son going to die for me?' Huhu said, 'Even if I die, I will make you see the Buddha.' Mālya thought, 'Something good must be about to happen, otherwise this person would not risk death to pull me along.' Mālya said, 'Let go of my head, I will go with you.' So he fixed his hair, put on his clothes, and followed Huhu to see Kashyapa Buddha. Huhu said to the Buddha, 'This Mālya is my childhood friend, but he does not know or believe in the Three Jewels (Sān Bǎo, Buddha, Dharma, Sangha), I hope the World-Honored One (Shì Zūn, respectful title for the Buddha) can enlighten him.' Prince Mālya saw the Buddha's auspicious marks and thought, 'The auspicious marks of the Buddha recorded in the books are all present.'
。唯無二事。時迦葉如來。便出廣長舌以覆面上。及肉髻並覆兩耳七過。舐頭縮舌入口。光色出照大千世界。蔽日月明乃至阿迦膩吒天。光還繞身七匝從頂上入。以神足力現陰馬藏。令大鬘獨見。餘人不睹。大鬘童子具足見佛三十二相。踴躍歡喜不能自勝。迦葉如來。為大鬘童子說菩薩斷功德。何等為斷菩薩功德。法身不可行而行。口不可言而言。意不可念而念。是為菩薩三惡行。於是大鬘前禮佛足言。我今懺悔愿佛許受。從今已往不復敢犯。如此至三。迦葉如來默然受之。大鬘童子護喜童子。俱禮佛足辭退而還。大鬘曰。卿為失利不為得利。我不喜見卿面。不喜聞卿名。護喜答曰。何以故爾。大鬘曰。卿早從佛聞深法。何能在家。護喜答曰。我父母年老又復俱盲。供養二親何由出家。若我出家父母便終。以是故不得出家耳。大鬘語護喜曰。我從迦葉佛聞菩薩行三惡緣對。不復樂在家。我欲從此還至佛所求為比丘。護喜報曰。善哉大鬘。得思惟力耶。便可時還。所以然者佛世難值。大鬘童子即抱護喜。便繞三匝叉手謝曰。我設有身口意過於卿者。愿見原恕。若卿指授正真大道。於是大鬘說頌讚曰。
仁為我善友 法友無所貪 導我以正道 是友佛所譽
說是偈已。繞護喜三匝還詣精舍。而白佛言。寧
可入道受具戒不。即度大鬘受具足戒。佛語舍利弗。時大鬘童子則我身是。大鬘父者今父王真凈是。護喜者頻勸我出家。則是作道善知識也。我前向護喜惡語道。迦葉佛禿頭沙門有何道。故六年受日食一麻一米大豆小豆如是(出興起行經下卷)。
婆羅門婦事佛為婿所患投河水竭婿方醒悟十六
昔有婆羅門。奉事外道。其婦事佛。語其婿言。聽我與佛作婢。懸幡蓋燒香然燈。婿不聽之。便作一幡懸于屋內。晨夕向禮。婿殺牛羊呼師解事。師到其門語言。卿舍有佛幡蓋。我不敢進。即入問婦。推覓得幡。婿瞋打婦。婦即投河。心至感神河水為竭。自然有七寶華蓋其上。婿見斯瑞知佛可尊。即舍外道奉事大法(出譬喻經)。
經律異相卷第四十一 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第四十二(居士部)
梁沙門僧旻寶唱等集琝茶財食自長聞法悟解一郁伽見佛其醉自醒受戒以妻施人二魚身得富緣三阇梨兄弟以法獲財終不散失四居士子大意以求明珠五
琝茶財食自長聞法悟解一
跋提城有大居士。字曰琝茶(彌沙塞律作文茶)饒富珍寶有大威力。隨意所欲周給人物。倉中有孔大如車軸。穀米自出。婦以八斗作飯。飴四部兵及四方來者。食故不盡。
【現代漢語翻譯】 現代漢語譯本 可以入道並接受具足戒嗎？於是度化大鬘（Dàmán，人名）並授予他具足戒。佛告訴舍利弗（Shèlìfú，佛陀十大弟子之一，以智慧著稱）：當時的大鬘童子就是我。大鬘的父親就是現在的父王真凈（Zhēnjìng，國王名）。護喜（Hùxǐ，人名）多次勸我出家，他是引導我入道的善知識啊。我之前對護喜惡語相向，說迦葉佛（Jiāyè Fó，過去七佛之一）是禿頭沙門，有什麼道可言？所以後來六年我每天只吃一麻一米，還有大豆小豆，像這樣（出自《興起行經》下卷）。
婆羅門（Póluómén，古印度社會中的祭司階層）的妻子信奉佛法，被丈夫厭惡，投河自盡，河水乾涸，丈夫才醒悟，共十六事。
過去有一位婆羅門，信奉外道。他的妻子信奉佛法，對丈夫說：『請允許我為佛陀做婢女，懸掛幡蓋，燒香點燈。』丈夫不聽。她便做了一個幡懸掛在屋內，早晚朝拜。丈夫宰殺牛羊，請來外道法師做法事。法師到了他家門口說：『你家有佛幡蓋，我不敢進去。』丈夫進屋詢問妻子，搜尋到幡，便生氣地毆打妻子。妻子隨即投河自盡。由於她心誠至極，感動神靈，河水為之乾涸。自然涌現出七寶華蓋在她上方。丈夫見到這祥瑞之兆，才知道佛法值得尊敬，於是捨棄外道，信奉佛法。（出自《譬喻經》）。
《經律異相》卷第四十一 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第四十二（居士部）
梁朝沙門僧旻（Sēngmín，人名）、寶唱（Bǎochàng，人名）等編輯。琝茶（Mínchá，人名）的財富和食物自然增長，聽聞佛法後覺悟理解；一、郁伽（Yùqié，人名）見到佛陀后從醉酒中清醒，受戒並將妻子佈施給他人；二、因魚身而獲得財富的因緣；三、阇梨（Shélí，人名）兄弟以佛法獲得財富，最終也不散失；四、居士子（Jūshìzǐ，在家信佛的男子）大意爲了尋求明珠；五。
琝茶的財富和食物自然增長，聽聞佛法後覺悟理解 一
跋提城（Bátí Chéng，地名）有一位大居士，名叫琝茶（《彌沙塞律》中寫作文茶(Wénchá)），非常富有，擁有珍寶，有很大的威力。他可以隨意滿足人們的需求。他的糧倉里有一個像車軸一樣大的孔，穀米會自己流出來。他的妻子用八斗米做飯，供養四部軍隊以及四方來客，吃也吃不完。
【English Translation】 English version Is it permissible to enter the path and receive the full precepts? Thereupon, he initiated Daman (Dàmán, a personal name) and conferred upon him the full precepts. The Buddha said to Sariputra (Shèlìfú, one of the Buddha's ten great disciples, known for his wisdom): 'The boy Daman at that time was none other than myself. Daman's father is now King Zhenjing (Zhēnjìng, a king's name). Huxi (Hùxǐ, a personal name) repeatedly urged me to renounce the world; he was a virtuous friend who guided me onto the path. I previously spoke harshly to Huxi, saying, 'What path does the bald-headed Shramana (monk) Kashyapa Buddha (Jiāyè Fó, one of the past seven Buddhas) have?' Therefore, for six years, I ate only one sesame seed and one grain of rice, as well as large and small beans each day, like this (from the lower volume of the Xingqi Xing Jing).'
A Brahman (Póluómén, the priestly class in ancient Indian society)'s wife worshipped the Buddha and was hated by her husband. She drowned herself in the river, and the river dried up. Only then did her husband awaken. Sixteen incidents in total.
In the past, there was a Brahman who worshipped external paths. His wife worshipped the Buddha and said to her husband, 'Please allow me to be a servant to the Buddha, hanging banners and canopies, burning incense, and lighting lamps.' Her husband refused. So she made a banner and hung it in the house, worshipping it morning and evening. The husband slaughtered cattle and sheep and invited external path masters to perform rituals. The master arrived at his door and said, 'Your house has a Buddha banner and canopy; I dare not enter.' The husband went into the house and questioned his wife, searched for the banner, and angrily beat his wife. The wife then drowned herself in the river. Because her heart was extremely sincere, she moved the gods, and the river dried up for her sake. A seven-jeweled canopy naturally appeared above her. The husband saw this auspicious sign and realized that the Buddha's teachings were worthy of respect. So he abandoned the external paths and devoted himself to the Great Dharma (from the Pi Yu Jing).
Jing Lü Yi Xiang, Volume 41 Taisho Tripitaka Volume 53, No. 2121 Jing Lü Yi Xiang
Jing Lü Yi Xiang, Volume 42 (Lay Disciple Section)
Compiled by the Liang Dynasty Shramanas Sengmin (Sēngmín, a personal name), Baochang (Bǎochàng, a personal name), and others. Mincha (Mínchá, a personal name)'s wealth and food grew naturally, and he awakened and understood after hearing the Dharma; 1. Yuga (Yùqié, a personal name) awoke from his drunkenness after seeing the Buddha, took precepts, and gave his wife to others; 2. The karmic connection of obtaining wealth through a fish body; 3. The Jali (Shélí, a personal name) brothers obtained wealth through the Dharma and ultimately did not lose it; 4. The lay disciple's son was careless in seeking a pearl; 5.
Mincha's Wealth and Food Grew Naturally, and He Awakened and Understood After Hearing the Dharma - 1
In the city of Bati (Bátí Chéng, a place name), there was a great lay disciple named Mincha (written as Wencha (Wénchá) in the Misha Se Lu), who was very wealthy, possessed treasures, and had great power. He could freely satisfy people's needs. In his granary, there was a hole as large as a cart axle, and grain and rice would flow out by themselves. His wife used eight dou (a unit of measurement) of rice to cook meals, providing for the four divisions of the army and visitors from all directions, and it was never exhausted.
其兒以千兩金與四部兵及四方乞者。隨意不盡。兒婦以一裹香涂。四部兵並四方來乞者隨意令足。香故不盡。奴以一犁日耕七壟。出米滋多。其婢以八斗谷。與四部兵飯馬。馬食不盡。家中共爭各言。我是福力。琝茶詣佛頭面作禮(出四分律分第四卷)。
曰。誰力。佛言。汝等共有。昔王舍城有一織師。織師有婦又有一兒兒又有婦。有一奴一婢。一時共食。有辟支佛來就乞食。各欲當分舍與。辟支佛言。汝等善心皆各已舍。可人減少許。于汝不少。在我得足。即共從之。辟支食已於虛空中現諸神變。然後方去。織師眷屬舍于壽命。生四天王天至於他化。展轉七反余福生此。琝茶聞之。即請佛僧修無限施。若有所須隨時多少皆從我取。諸比丘不敢受。白佛。佛言。聽隨意受。后諸比丘行從索資糧。遣使赍金銀隨逐行處。多有所長赍還長者。長者言。我已舍竟不應將還(出彌沙塞律。四分。十誦皆有其文)。
郁伽見佛其醉自醒受戒以妻施人二
郁伽醉婇女圍繞。在毗舍離大林中。遙見世尊在樹間坐。端正殊妙根意息定。光如金聚。見已醉解。至世尊所卻坐一面。佛為分別四諦。得無畏法。頭面禮足。我歸三寶。作優婆塞受持五戒。還至本處告眷屬曰。汝今當知。我從世尊受戒。若欲樂者行施作福。
【現代漢語翻譯】 現代漢語譯本：他的兒子用千兩黃金供給四部軍隊以及四方乞討者，隨他們使用，用之不盡。兒媳用一裹香塗抹，四部軍隊和四方來乞討的人隨意取用，香始終用不完。奴僕用一把犁每天耕種七壟地，產出的大米越來越多。他的婢女用八斗穀子，供給四部軍隊的馬匹食用，馬吃不完。一家人共同爭論，各自說：『這是我的福力。』琝茶（Jimcha）前往佛陀處，頂禮佛足（出自《四分律》第四卷）。
佛陀說：『是誰的力量呢？』佛說：『這是你們共同的力量。』過去在王舍城，有一個織布工匠。織布工匠有一個妻子，還有一個兒子，兒子也有妻子。有一個奴僕和一個婢女。有一次，他們一起吃飯。有一位辟支佛（Pratyekabuddha，獨覺佛）前來乞食。他們各自想把自己應得的一份佈施出去。辟支佛說：『你們的善心都已經表達了，每個人減少一點，對你們來說不會減少多少，但對我來說就足夠了。』他們都同意了。辟支佛吃完后，在虛空中顯現各種神通變化，然後才離開。織布工匠一家捨棄壽命，往生到四天王天（Cāturmahārājika，四大天王所居之天），直到他化自在天（Parinirmita-vasavartin，欲界第六天）。輾轉七次，剩餘的福報使他們今生如此。琝茶（Jimcha）聽了之後，立即邀請佛和僧眾，進行無限的佈施。如果有什麼需要的，無論多少，都隨時從我這裡取用。』眾比丘不敢接受，稟告佛陀。佛陀說：『聽憑他們隨意接受。』後來，眾比丘出行時向他索取資糧，他派人帶著金銀跟隨他們，無論走到哪裡。剩餘了很多，就帶回來還給長者。長者說：『我已經全部佈施完了，不應該拿回來。』（出自《彌沙塞律》，《四分律》、《十誦律》中都有此文）。
郁伽（Ugga）見到佛陀，酒醉立刻清醒，受戒並將妻子佈施給他人。
郁伽（Ugga）被眾多美女圍繞，在毗舍離（Vaishali）大林中。遠遠地看見世尊坐在樹下，端正殊妙，根意寂靜安定，光芒如黃金堆積。看見后酒醉立刻清醒，來到世尊處，在一旁坐下。佛陀為他分別解說四諦（Four Noble Truths），使他獲得無畏之法。他頂禮佛足，說：『我皈依三寶（Three Jewels），做優婆塞（Upasaka，近事男），受持五戒（Five Precepts）。』回到住處后，告訴眷屬說：『你們現在應當知道，我已從世尊處受戒。如果你們願意，就去行佈施，修作福德。』
【English Translation】 English version: His son used a thousand gold coins to provide for the four divisions of the army and the beggars from all directions, allowing them to use it at will without end. His daughter-in-law used a wrapped incense to anoint, allowing the four divisions of the army and the beggars from all directions to take as they pleased, yet the incense never ran out. The servant plowed seven furrows a day with one plow, producing more and more rice. His maid used eight dou (a unit of dry measure) of grain to feed the horses of the four divisions of the army, yet the horses could not finish eating it. The family argued together, each saying, 'This is my power of merit.' Jimcha (琝茶) went to the Buddha, prostrated himself, and paid homage (from the Fourth Section of the Four-Part Vinaya).
The Buddha said, 'Whose power is it?' The Buddha said, 'It is your collective power.' In the past, in Rajagriha (王舍城), there was a weaver. The weaver had a wife and a son, and the son also had a wife. There was a servant and a maid. Once, they were eating together. A Pratyekabuddha (辟支佛, a solitary Buddha) came to beg for food. Each of them wanted to give their share. The Pratyekabuddha said, 'Your good intentions have all been expressed. Each of you can reduce a little, which will not reduce much for you, but will be enough for me.' They all agreed. After the Pratyekabuddha finished eating, he manifested various supernatural transformations in the empty sky before leaving. The weaver's family relinquished their lives and were reborn in the Heaven of the Four Kings (Cāturmahārājika, 四天王天), up to the Paranirmita-vasavartin Heaven (他化自在天, the sixth heaven of the desire realm). After revolving seven times, the remaining blessings caused them to be like this in this life. Upon hearing this, Jimcha (琝茶) immediately invited the Buddha and the Sangha (僧眾) to perform limitless giving. If there is anything needed, no matter how much, take it from me at any time.' The monks did not dare to accept and reported to the Buddha. The Buddha said, 'Allow them to accept as they please.' Later, when the monks traveled, they asked him for provisions. He sent people with gold and silver to follow them wherever they went. There was much left over, so they brought it back to the elder. The elder said, 'I have already given it all away; it should not be brought back.' (From the Mahāsāṃghika-vinaya, the Four-Part Vinaya, and the Ten Recitation Vinaya all have this text).
Ugga (郁伽) saw the Buddha, his drunkenness immediately subsided, he took the precepts, and gave his wife to others.
Ugga (郁伽), surrounded by many beautiful women, was in the Great Forest of Vaishali (毗舍離). From afar, he saw the World Honored One sitting under a tree, upright and extraordinary, his senses and mind tranquil and settled, his light like a pile of gold. Upon seeing this, his drunkenness immediately subsided. He went to the World Honored One and sat down to one side. The Buddha explained the Four Noble Truths (四諦) to him, enabling him to obtain the fearless Dharma. He prostrated himself at the Buddha's feet and said, 'I take refuge in the Three Jewels (三寶), become a Upasaka (優婆塞, a male lay follower), and uphold the Five Precepts (五戒).' After returning to his dwelling, he told his family, 'You should now know that I have received the precepts from the World Honored One. If you wish, go and practice giving and cultivate merit.'
若不樂者各還親里。我當放汝。時最大夫人曰。子從世尊盡命受戒。有某人當以我與彼作婦。彼時居士便呼彼人。以左手持夫人右手。執金澡罐語彼人曰。我以此最大夫人與汝作婦。彼人驚怖毛豎。語郁伽曰。居士不欲殺我耶。答言不也。我從佛盡命行梵行。故以大婦用與汝。終不變悔(出中阿含第九卷)。
魚身得富緣三
昔有大姓。常好惠施。後生一男。無有手足。形體似魚。名曰魚身。父母終亡襲持家業。寢臥室內又無見者。時有力士。仰王廚食。恒懷饑乏。獨牽十六車樵。賣以自給。又常不供。詣此四姓求所不足。魚身請與相見。示其形體。力士自惟。我力乃爾。不如無手足人。往到佛所問其所疑。佛言。昔迦葉佛時。魚身與此王行飯佛。汝時貧窮助其驅使。魚身所具與王行之。而謂王言。今日有務不得俱行。若行無異斷我手足。時行者今王是也。不行言者魚身是也。時佐助者汝身是也。力士意悟。即作沙門。得阿羅漢道(出舊譬喻經上卷)。
阇利兄弟以法獲財終不散失四
昔石室城內有三居士。一名阇利。二名晡陀滿。三名婆波那。此三人親兄弟也。多財寶象馬七珍。有一婆羅門。持伊羅缽龍齋。冀望富貴。龍現身語婆羅門。汝今何為勤苦。斷谷除味在此持齋。為何所求。婆羅
【現代漢語翻譯】 現代漢語譯本：如果不願意的，各自回到自己的親人那裡。我應當放你們離開。當時最大的夫人說：『兒子跟隨世尊，終身受持戒律。有某人應當把我嫁給他做妻子。』當時居士便呼喚那個人，用左手握著夫人的右手，拿著金澡罐對那個人說：『我把這位最大的夫人給你做妻子。』那個人驚恐害怕，毛髮豎立，對郁伽（Ugga，人名）說：『居士難道想要殺我嗎？』回答說：『不是的。我跟隨佛陀，終身奉行梵行（Brahmacharya，清凈行），所以把大夫人給你，最終也不會改變後悔。』（出自《中阿含經》第九卷）。
魚身得富的因緣（三）
過去有一大戶人家，常常喜歡佈施。後來生了一個男孩，沒有手腳，形體像魚，名叫魚身（Fish-bodied）。父母去世后，繼承家業，睡覺在室內，也沒有人能見到他。當時有個大力士，依靠給國王的廚房提供食物為生，常常感到飢餓。獨自拉著十六車柴火，賣掉來維持生計。又常常不夠用，到這四戶大姓人家請求幫助。魚身（Fish-bodied）請求與他相見，向他展示自己的形體。大力士自己思量：『我的力氣竟然不如沒有手腳的人。』前往佛陀那裡詢問他的疑惑。佛陀說：『過去迦葉佛（Kasyapa Buddha）時，魚身（Fish-bodied）與國王一起供養佛。你當時貧窮，幫助他跑腿。魚身（Fish-bodied）所準備的供品與國王一起進行，卻對國王說：『今天有事，不能一起去。如果去的話，和斷我的手腳沒什麼區別。』當時供養的人就是現在的國王。說不能去的人就是魚身（Fish-bodied）。當時佐助的人就是你。』大力士領悟了，立即出家做了沙門（Sramana，修行者），證得了阿羅漢（Arhat，斷盡煩惱的聖者）道。（出自《舊譬喻經》上卷）。
阇利兄弟以法獲得財富最終不會散失（四）
過去石室城內有三位居士，一名阇利（Jali），二名晡陀滿（Bhudramana），三名婆波那（Bhavapana）。這三人是親兄弟。擁有很多財寶、象馬和七寶。有一位婆羅門（Brahmin），持伊羅缽龍齋（Irapatha Dragon fast），希望得到富貴。龍現身對婆羅門（Brahmin）說：『你現在為何如此勤苦，斷絕穀物，除去美味，在此持齋？所求的是什麼？』
【English Translation】 English version: If anyone is unwilling, let them return to their own families. I shall release you. At that time, the eldest wife said, 'My son follows the World Honored One (世尊, a title for the Buddha), receiving precepts for life. Someone is supposed to give me to him as a wife.' At that time, the householder called that person, held the wife's right hand with his left hand, and holding a golden washbasin, said to that person, 'I give this eldest wife to you as your wife.' That person was terrified, his hair stood on end, and he said to Ugga (郁伽, a personal name), 'Does the householder want to kill me?' He replied, 'No. I follow the Buddha, practicing pure conduct (梵行, Brahmacharya) for life, therefore I give the eldest wife to you, and will never change my mind or regret it.' (From the ninth volume of the Madhyama Agama Sutra (中阿含經)).
The Cause of Fish-bodied's Wealth (3)
In the past, there was a wealthy family who often liked to give alms. Later, they had a son who had no hands or feet, and his body resembled a fish. He was named Fish-bodied (魚身). After his parents passed away, he inherited the family business, sleeping indoors, and no one could see him. At that time, there was a strongman who relied on providing food to the king's kitchen for a living, and he often felt hungry. He pulled sixteen carts of firewood alone, selling them to support himself. It was often not enough, so he went to these four wealthy families to ask for help. Fish-bodied (魚身) asked to see him and showed him his body. The strongman thought to himself, 'My strength is actually not as good as someone without hands and feet.' He went to the Buddha to ask about his doubts. The Buddha said, 'In the past, during the time of Kasyapa Buddha (迦葉佛), Fish-bodied (魚身) and the king offered food to the Buddha together. You were poor at that time and helped him with errands. Fish-bodied (魚身) prepared the offerings with the king, but said to the king, 'I have matters today and cannot go together. If I go, it would be no different from cutting off my hands and feet.' The person who made the offering at that time is the current king. The person who said he could not go is Fish-bodied (魚身). The person who assisted at that time is you.' The strongman understood, immediately became a Sramana (沙門, a practitioner), and attained the state of Arhat (阿羅漢, a saint who has extinguished all afflictions). (From the first volume of the Old Parable Sutra (舊譬喻經)).
The Jali Brothers Obtain Wealth Through Dharma and Never Lose It (4)
In the past, in the city of Stone Chamber, there were three householders, one named Jali (阇利), the second named Bhudramana (晡陀滿), and the third named Bhavapana (婆波那). These three were brothers. They possessed much wealth, elephants, horses, and the seven treasures. There was a Brahmin (婆羅門) who observed the Irapatha Dragon fast (伊羅缽龍齋), hoping to become rich and noble. The dragon appeared and said to the Brahmin (婆羅門), 'Why are you so diligent, abstaining from grains and removing delicacies, observing this fast? What are you seeking?'
門曰。冀望大富。龍曰。吾有二號。一名伊羅缽。二名財無厭。既名無厭。復從吾求耶。婆羅門曰。設不惠者便即命終。龍出紫磨好金以報之。城門有豪富長者。出自天竺。汝以金與從求財物。長者見之告語。藏隱勿令人見。告其五親。飲食歡娛藏金庫內。庫內雜物盡復入地。還彼龍庫。左右七家財物如是。三居士聞之。自相謂言。我等三家以法所獲財致不枉。濫五家所奪。國人聞之謂為夸談。共集三家。問居士曰。卿以法獻財致不濫失。何以為證。時三居士各出十斤金。分為六段。將諸人民及七家失物主。往至龍泉以金投水。水皆涌沸猶如鑊湯。龍王驚懼。即遣龍女出金還之。報謝使還。從法得者以理成辦。終不為五家所侵。欺非法藏財者如彼七家(出比方世利經)。
居士子大意求明月珠五
昔有國。名歡樂無憂。王號廣慈哀。國有居士。名摩訶檀。妻名旃陀。生一子。姿容端正世間少雙。墮地便語。發誓愿言。我當佈施天下救濟人民其有孤獨貧窮者。我當給護令得安隱。父母因名為大意。見其異姿不與人同。恐是天龍鬼神。欲行卜問。大意知之。便報言。我自是人非天龍鬼神也。但念天下人民窮厄者。欲護視之耳。說此意。便不復語。至年十七乃報父母言。我欲佈施苦人令得安隱。父母念言。子初
【現代漢語翻譯】 現代漢語譯本 門（婆羅門）說：『我希望獲得巨大的財富。』龍說：『我有兩個名字，一個叫伊羅缽（Iluvapata，龍名），一個叫財無厭（Caiwuyan，意為財富永不滿足）。既然名叫無厭，你還要向我求取嗎？』婆羅門說：『如果不施捨給我，我就會立刻死去。』龍於是拿出紫磨色的好金來報答他。城門有一個豪富的長者，來自天竺（印度古稱）。你用這些金子向他求取財物。長者見到這些金子，告誡他說：『藏好這些金子，不要讓人看見。』並告訴他的五親眷屬，一起飲食歡娛，然後把金子藏入庫內。庫內的雜物全部沉入地下，金子又回到了龍的寶庫。左右七家的財物也是這樣消失的。三位居士聽說了這件事，互相說道：『我們三家以合法的方式獲得的財富，不會無故喪失，更不會侵佔那五家的財物。』國人聽了，認為他們在誇誇其談。於是大家聚集起來，問三位居士說：『你們以合法的方式獲得財富，不會無故喪失，有什麼證據嗎？』當時，三位居士各自拿出十斤金子，分為六段。帶領眾人以及七家失物的主人，前往龍泉，把金子投入水中。水立刻沸騰起來，就像在沸騰的鍋里一樣。龍王驚恐，立刻派遣龍女拿出金子歸還給他們，並道歉感謝，讓他們回去。通過合法途徑獲得的財富，以正理經營，最終不會被五家（指水、火、盜賊、官府、不肖子孫）所侵奪。欺騙性地非法積聚的財富，就像那七家一樣（出自《比方世利經》）。
居士子大意（Mahadatta，人名）求明月珠（Moon Pearl）五
過去有個國家，名叫歡樂無憂（Huanlewuyou，國名）。國王名叫廣慈哀（Guangciai，國王名）。國內有個居士，名叫摩訶檀（Mahadana，人名），妻子名叫旃陀（Candha，人名）。生了一個兒子，姿容端正，世間少有。孩子落地就能說話，發誓愿說：『我應當佈施天下，救濟人民，對於那些孤獨貧窮的人，我應當給予保護，讓他們得到安穩。』父母因此給他取名叫大意（Mahadatta）。看到他奇異的姿態與常人不同，擔心他是天龍鬼神，想要進行占卜。大意知道后，便告訴他們說：『我自己是人，不是天龍鬼神。只是想念天下受窮困的人民，想要保護他們罷了。』說完這些，便不再說話。到十七歲時，才告訴父母說：『我想要佈施給受苦的人，讓他們得到安穩。』父母心想，兒子小時候
【English Translation】 English version The Brahman said, 'I hope for great wealth.' The Dragon said, 'I have two names: one is Iluvapata (dragon's name), and the other is Caiwuyan (meaning 'never satisfied with wealth'). Since I am named 'Never Satisfied,' are you still asking from me?' The Brahman said, 'If you don't give to me, I will die immediately.' So the Dragon took out good gold of purple color to repay him. At the city gate, there was a wealthy elder from Tianzhu (ancient name for India). You use this gold to ask him for wealth. The elder saw the gold and warned him, 'Hide this gold well, don't let anyone see it.' And he told his five relatives to eat, drink, and be merry together, and then hide the gold in the treasury. All the miscellaneous items in the treasury sank into the ground, and the gold returned to the Dragon's treasury. The wealth of the seven families on the left and right disappeared in the same way. Three Upasakas (lay Buddhists) heard about this and said to each other, 'The wealth that our three families have obtained through lawful means will not be lost for no reason, and we will not seize the wealth of those five families.' The people of the country heard this and thought they were boasting. So everyone gathered together and asked the three Upasakas, 'You obtain wealth through lawful means and it will not be lost for no reason, what is the proof?' At that time, the three Upasakas each took out ten catties of gold, divided into six pieces. They led the people and the owners of the lost items from the seven families to the Dragon Spring and threw the gold into the water. The water immediately boiled, like being in a boiling pot. The Dragon King was frightened and immediately sent the Dragon Girl to take out the gold and return it to them, apologizing and thanking them, and letting them return. Wealth obtained through lawful means, managed with righteousness, will ultimately not be seized by the five families (referring to water, fire, thieves, government, and unworthy descendants). Wealth accumulated deceptively and illegally is like that of the seven families (from the Bifangshili Sutra).
Upasaka's Son Mahadatta Seeking the Moon Pearl Five
In the past, there was a country named Huanlewuyou (name of the country). The king was named Guangciai (name of the king). In the country, there was an Upasaka named Mahadana (name of a person), and his wife was named Candha (name of a person). They had a son, whose appearance was upright and rare in the world. The child could speak as soon as he was born, and he vowed, 'I shall give alms to the world and save the people. For those who are lonely and poor, I shall protect them and let them have peace.' Therefore, his parents named him Mahadatta. Seeing his strange appearance, different from ordinary people, they worried that he was a Deva (god), Naga (dragon), or ghost, and wanted to perform divination. Mahadatta knew this and told them, 'I am a human being, not a Deva, Naga, or ghost. I just think of the poor people in the world and want to protect them.' After saying this, he stopped speaking. When he was seventeen years old, he told his parents, 'I want to give alms to the suffering people and let them have peace.' His parents thought, when their son was young
生時已有是愿。便告子言。吾財無數恣意施與不相禁制。大意報言。父母財物雖多猶不足我用。唯當入海采寶以給施天下人民耳。數言如是。父母乃聽。大意入海道經他國。國中有婆羅門。財富無量。見大意光顏端正。甚悅樂之告言。我相敬重。今有小女欲以相上。愿留止此。大意報言。我辭家入海欲采七寶。未敢相許。且須來還。於是遂進采寶。即遣人持寶還其本國。轉復到海際求索異物。忽見一大樹。高廣八十由延。大意便上樹遙見一銀城。宮闕殿舍皆是白銀。天女侍側伎樂自然。有一毒蛇繞城三匝。見大意便舉頭大意自念言。人為毒所害者皆由無善意耳。便坐自思惟。須臾蛇即低頭睡臥。大意欲入城。守門者便入白王言。外有賢者欲見於王。王身自出迎之。歡喜而言。唯愿仁者留住此。一時三月得展供養。答言我行采寶不宜久留。王報言。我不視國事。唯愿留住。大意便止。王即供設衣服飲食伎樂。床臥之具。乃竟九十日。大意辭王欲去。王便取珍琦七寶欲以送之。大意言。我不多用是七寶。聞王有一明月珠。意欲求之。王言。我不惜是珠。但恐道路艱險難以自隨。大意言。夫福之將人不畏艱險。王言。此珠有二十里寶自隨愿。我為弟子得給供養。逾於今日也。大意便受珠而去。於是大意轉前行見一金城。宮闕
【現代漢語翻譯】 現代漢語譯本 生時他已經立下這樣的誓願。於是告訴他的兒子說：『我的財產無數，你可以隨意施捨，我不會禁止你。』 大意回答說：『父母的財物雖然多，但仍然不夠我用。我應該入海采寶，用來供給天下的百姓。』 他多次這樣說，父母最終聽從了他的意願。大意入海，途中經過其他國家。其中一個國家裡有一位婆羅門（Brahman，印度教祭司），財富無數。他看到大意容貌端正，非常高興，告訴他說：『我非常敬重你，現在我有一個小女兒，想把她嫁給你，希望你留在這裡。』 大意回答說：『我離開家入海，是爲了采七寶（seven treasures，佛教中象徵吉祥的七種寶物），不敢答應你。等我回來再說吧。』於是他繼續前進采寶，並派人把寶物送回自己的國家。他又再次來到海邊，尋找奇異的物品。忽然看到一棵大樹，高廣八十由延（yojana，古印度長度單位）。 大意便登上樹，遠遠地看到一座銀城，宮殿樓閣都是白銀建造的，天女在旁邊侍候，奏樂自然響起。有一條毒蛇繞城三圈，看到大意便抬起頭。大意心想：『人被毒害，都是因為沒有善良的意念。』 於是他坐下來靜靜地思惟。一會兒，毒蛇便低下頭睡著了。大意想要進入城中，守門人便進去稟告國王說：『外面有一位賢者想要見您。』國王親自出來迎接他，歡喜地說：『希望仁者能留在這裡，讓我用三個月的時間來供養您。』 大意回答說：『我正在采寶，不宜久留。』國王說：『我不處理國事，只希望您能留下來。』大意便留了下來。國王便準備了衣服、飲食、音樂以及床鋪等用具來供養他，一共九十天。 大意向國王辭行，想要離開。國王便拿出珍奇的七寶想要送給他。大意說：『我不需要這麼多的七寶，聽說國王有一顆明月珠（bright moon pearl，一種珍貴的寶珠），想要向您求取。』 國王說：『我不是吝惜這顆珠子，只是擔心道路艱險，難以隨身攜帶。』大意說：『有福之人，不會畏懼艱險。』國王說：『這顆珠子有二十里寶物跟隨，我願意做您的弟子，給您提供供養，超過今天。』 大意便接受了明月珠離開了。於是大意繼續前行，看到一座金城，宮殿樓閣...
【English Translation】 English version He had already made this vow when he was born. Then he told his son, 'My wealth is countless, you can give it away as you please, and I will not restrain you.' Dayi (name of a person) replied, 'Although my parents' wealth is abundant, it is still not enough for me. I should go to the sea to collect treasures to provide for all the people in the world.' He said this many times, and his parents finally listened to his wishes. Dayi entered the sea and passed through other countries. In one of the countries, there was a Brahman (Hindu priest) with immeasurable wealth. Seeing that Dayi's appearance was dignified, he was very happy and told him, 'I respect you very much. Now I have a young daughter and want to marry her to you. I hope you will stay here.' Dayi replied, 'I left home to enter the sea to collect the seven treasures (auspicious Buddhist symbols), and I dare not agree to you. I'll talk about it when I come back.' So he continued to collect treasures and sent people to send the treasures back to his own country. He came to the seaside again to search for strange objects. Suddenly, he saw a large tree, eighty yojana (ancient Indian unit of distance) in height and width. Dayi climbed the tree and saw a silver city in the distance. The palaces and pavilions were all built of silver, and celestial maidens were serving beside them, and music was playing naturally. There was a poisonous snake wrapped around the city three times, and when it saw Dayi, it raised its head. Dayi thought to himself, 'People are harmed by poison because they have no good intentions.' So he sat down and meditated quietly. After a while, the poisonous snake lowered its head and fell asleep. Dayi wanted to enter the city, and the gatekeeper went in to report to the king, 'There is a virtuous man outside who wants to see you.' The king came out to greet him in person and said happily, 'I hope the benevolent one can stay here and let me make offerings to you for three months.' Dayi replied, 'I am collecting treasures and should not stay for long.' The king said, 'I do not handle state affairs, I only hope that you can stay.' Dayi stayed. The king prepared clothes, food, music, and bedding to offer to him for a total of ninety days. Dayi bid farewell to the king and wanted to leave. The king took out rare and precious seven treasures to give to him. Dayi said, 'I don't need so many seven treasures. I heard that the king has a bright moon pearl (a precious pearl), and I want to ask you for it.' The king said, 'I am not stingy with this pearl, but I am afraid that the road is difficult and it is difficult to carry it with me.' Dayi said, 'A blessed person is not afraid of difficulties.' The king said, 'This pearl has twenty li of treasures following it, and I am willing to be your disciple and provide you with offerings, more than today.' Dayi accepted the bright moon pearl and left. So Dayi continued forward and saw a golden city, palaces and pavilions...
殿舍皆黃金。七寶之樹自然音樂。天女侍從轉倍於前。亦有毒蛇繞城六匝。蛇見大意舉頭視之。復坐定意。蛇復低臥。大意欲入城。守門者即入白王。王即出與相見請前。語言留。一時三月展于供養。大意便止。王待遇如前。經六十日辭去。白王。聞王有一明月珠。愿以見惠。王答如前。四十里中珍寶追之。便以貢上。仁者后得道時。愿為弟子。神足無比。得展供養過於今日。受珠而去。大意轉復前行。又見一水精城。宮闕殿舍事事如前。亦有一毒蛇。繞城九匝低頭睡臥。王出迎之。愿留三月。大意即住。王復盡意供養。施設飲食衣服伎樂。乃歷四十日辭去。白王。聞王有一明月珠。愿以見惠。王便報言。此珠有六十里寶。自然追之。便以上。仁者若后得道。愿為弟子。智慧無比。當復供養過於今日。便受珠而去。前行復見一琉璃城。亦見一毒蛇。繞城十二匝低頭睡臥。王迎請乞留三月。大意即留。王身自供養飲食衣服伎樂以娛之。乃歷二十日辭去。白王。我聞王有一明月珠。可以見惠。王言。此珠有八十里珍寶追之。便以上。于仁者后得道時。愿我為弟子。凈意供養過於今日。令長得智慧。大意受珠而去。念言。吾本來求寶。今已如志當從是還。便尋故道欲還本國。經歷大海中。諸神王因共議言。我海中雖多眾珍名
【現代漢語翻譯】 現代漢語譯本： 殿宇房屋都是用黃金建造的。七寶樹自然發出音樂。天女侍從比之前更多。也有一條毒蛇繞城六圈。蛇看見大意（Mahamati，人名，此處指菩薩）抬頭看著他。然後又坐下來入定。蛇又低下頭趴著。大意想要進城。守門人立刻進去稟告國王。國王立刻出來與他相見，請他進去。用言語挽留他。暫時停留三個月接受供養。大意便住了下來。國王的待遇和之前一樣。過了六十天，大意告辭離開，對國王說：『我聽說國王有一顆明月珠，希望能夠賞賜給我。』國王的回答和之前一樣。四十里內的珍寶自然會追隨這顆明月珠而來，便將明月珠獻上。『仁者如果將來得道，希望能夠成為您的弟子。』（您）的神足無比，能夠展現的供養將超過今天。大意接受了明月珠離去。大意繼續往前走。又看見一座水晶城。宮殿房屋一切都和之前一樣。也有一條毒蛇，繞城九圈，低著頭睡覺。國王出來迎接他，希望他能停留三個月。大意便住了下來。國王又盡心盡力地供養他，提供飲食衣服伎樂。住了四十天後，大意告辭離開，對國王說：『我聽說國王有一顆明月珠，希望能夠賞賜給我。』國王便回答說：『這顆明月珠有六十里內的寶物，自然會追隨它而來。』便將明月珠獻上。『仁者如果將來得道，希望能夠成為您的弟子。』（您的）智慧無比，將來能夠提供的供養將超過今天。大意便接受了明月珠離去。繼續往前走，又看見一座琉璃城。也看見一條毒蛇，繞城十二圈，低著頭睡覺。國王出來迎接他，請求他停留三個月。大意便留了下來。國王親自供養他飲食衣服伎樂來娛樂他。住了二十天後，大意告辭離開，對國王說：『我聽說國王有一顆明月珠，可以賞賜給我嗎？』國王說：『這顆明月珠有八十里內的珍寶追隨它而來。』便將明月珠獻上。『在仁者將來得道的時候，希望我能成為您的弟子。』（我將）以清凈的心意供養您，超過今天，讓（我）長久獲得智慧。大意接受了明月珠離去。心想：『我本來是來求寶的，現在已經如願以償，應當從這裡返回。』便沿著原來的路想要返回本國。經過大海中，諸位神王因此共同商議說：『我的海中雖然有很多珍寶名』
【English Translation】 English version: The palaces and houses were all built of gold. The seven-jeweled trees naturally produced music. The heavenly maiden attendants were even more numerous than before. There was also a poisonous snake coiled around the city six times. When the snake saw Mahamati (a name, referring to a Bodhisattva here), it raised its head to look at him. Then it sat down in meditation again. The snake then lowered its head and lay down. Mahamati wanted to enter the city. The gatekeeper immediately went in to report to the king. The king immediately came out to meet him and invited him in. He used words to persuade him to stay. He temporarily stayed for three months to receive offerings. Mahamati then stayed. The king's treatment was the same as before. After sixty days, Mahamati bid farewell and left, saying to the king, 'I heard that the king has a bright moon pearl, and I hope to be rewarded with it.' The king's answer was the same as before. Treasures within forty miles would naturally follow this bright moon pearl, and he presented the bright moon pearl. 'If the benevolent one attains enlightenment in the future, I hope to become your disciple.' Your divine powers are unparalleled, and the offerings that can be displayed will exceed today. Mahamati accepted the bright moon pearl and left. Mahamati continued to move forward. He saw another crystal city. The palaces and houses were all the same as before. There was also a poisonous snake, coiled around the city nine times, with its head lowered, sleeping. The king came out to greet him, hoping that he could stay for three months. Mahamati then stayed. The king again wholeheartedly made offerings to him, providing food, clothing, music, and entertainment. After staying for forty days, Mahamati bid farewell and left, saying to the king, 'I heard that the king has a bright moon pearl, and I hope to be rewarded with it.' The king then replied, 'This bright moon pearl has treasures within sixty miles that will naturally follow it.' He then presented the bright moon pearl. 'If the benevolent one attains enlightenment in the future, I hope to become your disciple.' Your wisdom is unparalleled, and the offerings that can be provided in the future will exceed today. Mahamati then accepted the bright moon pearl and left. Continuing forward, he saw another lapis lazuli city. He also saw a poisonous snake, coiled around the city twelve times, with its head lowered, sleeping. The king came out to greet him, requesting him to stay for three months. Mahamati then stayed. The king personally provided him with food, clothing, music, and entertainment to amuse him. After staying for twenty days, Mahamati bid farewell and left, saying to the king, 'I heard that the king has a bright moon pearl, can you reward me with it?' The king said, 'This bright moon pearl has treasures within eighty miles that will follow it.' He then presented the bright moon pearl. 'When the benevolent one attains enlightenment in the future, I hope I can become your disciple.' I will make offerings to you with a pure mind, exceeding today, so that I may gain wisdom for a long time. Mahamati accepted the bright moon pearl and left. He thought to himself, 'I originally came to seek treasure, and now I have achieved my wish, I should return from here.' He then followed the original path, wanting to return to his own country. Passing through the great sea, the various divine kings therefore discussed together, saying, 'Although there are many treasures in my sea'
寶。無有如此輩珠。便敕使海神要奪其珠。神便化作人與大意相見。問言。聞卿得奇異之物。寧可借視之乎。大意舒手示其四珠。海神便搖其手使珠墮水。大意自念。王與我言道。此珠難保我幸已得之。今為此子所奪非趣也。即謂海神言。我自勤苦經涉險阻得此珠來。汝反奪我。今不相還。我當抒盡海水耳海神知之問言。卿志奇高。海深三百三十六萬由延。其廣無涯。奈何竭之。如日終不墮地。如大風不可攬束。日尚可使墮地。風尚可攬束。大海水不可抒令竭也。大意笑答之言。我自念。前後受身生死壞敗。積骨過放須彌山。其血流五河。四海未足以喻。吾尚欲斷是生死之根本。但此小海何足不抒。我昔供養諸佛誓願言。令我志行勇於道決所向無難。當移須彌山竭大海水終不退。意便一心以器抒海水。精誠之感。四天王來助大意。抒水三分已二。於是海中諸神王。皆大振怖共議言。今不還其珠者非小故也。水盡泥出壞我宮室。海神便出衆寶以與大意。大意不取。告言。不用是輩。但欲得我珠耳。從還我珠終不相置也。海神知其意盛便出珠還之。大意得珠過娶婆羅門女。還其本國恣意大布施。自是以後境界無復飢寒窮乏者。四方士民皆去其舊上。繦負歸仁。如是佈施歷載恩逮。蜎飛蚑行蠕動靡不受潤。其後壽終上為帝釋
【現代漢語翻譯】 現代漢語譯本： 寶藏中沒有這樣的珠子。國王便命令海神去奪取那些珠子。海神於是化作人形與大意相見，問道：『聽說你得到了奇異的寶物，可以借我看看嗎？』大意伸出手展示那四顆珠子。海神便搖動他的手，使珠子掉入水中。大意心想：『國王曾對我說，這珠子難以保全，我僥倖得到了它。現在被這小子奪走，實在沒道理。』於是對海神說：『我辛勤勞作，經歷各種危險才得到這些珠子，你反而奪走它們。現在不還給我，我就要舀干海水！』海神知道他的決心，問道：『你的志向真高啊。大海深三百三十六萬由延（長度單位），其廣闊無邊無際，怎麼能舀干呢？就像太陽終究不會墜落到地上，就像大風無法被抓住捆綁。太陽尚且可以使它墜落到地上，大風尚且可以抓住捆綁，大海水卻不可能舀干。』大意笑著回答說：『我常常想到，前後經歷無數次生死輪迴，身體壞滅，積累的骨頭超過了須彌山（佛教中的山名），流出的血超過了五條大河，四海之水都不足以比喻。我尚且要斷絕這生死輪迴的根本，何況這小小的海水，怎麼不能舀干呢？我過去供養諸佛時發誓說，讓我意志堅定，勇猛精進，在修道的道路上所向無敵。即使要移動須彌山，舀干大海水，也終不退縮。』於是大意一心一意地用器皿舀海水。他的精誠感動了四天王，四天王前來幫助大意。已經舀掉了三分之二的海水。於是海中的諸神王都非常害怕，共同商議說：『現在不還給他珠子，事情就鬧大了。海水舀干，泥土露出，會毀壞我們的宮殿。』海神便拿出各種寶物給大意，大意不接受，說道：『我不要這些東西，只想得到我的珠子。只要還我珠子，我絕不罷休。』海神知道他的決心堅定，便拿出珠子還給他。大意得到珠子后，又娶了婆羅門（古印度祭司）的女兒，回到自己的國家，隨意地廣行佈施。從此以後，他的國家再也沒有飢寒窮困的人。四方的百姓都拋棄了原來的君主，揹著孩子前來歸附仁義的大意。這樣佈施了很多年，恩澤遍及天下，即使是蜎飛（小蟲飛動）、蚑行（蟲類爬行）、蠕動（軟體動物爬行）的生物，沒有不受其恩惠的。後來大意壽命終結，昇天成為帝釋（佛教中的天神）。
【English Translation】 English version: There were no such pearls in the treasury. The king then ordered the sea god to seize those pearls. The sea god transformed into a human and met with Dayi (name of a person), asking, 'I heard you obtained extraordinary treasures, could you lend them to me for a look?' Dayi stretched out his hand to show the four pearls. The sea god then shook his hand, causing the pearls to fall into the water. Dayi thought to himself, 'The king told me that these pearls are difficult to keep safe, and I was fortunate to obtain them. Now, to be snatched away by this kid is unreasonable.' So he said to the sea god, 'I worked diligently and went through various dangers to obtain these pearls, but you snatched them away. If you don't return them now, I will scoop out all the seawater!' The sea god, knowing his determination, asked, 'Your ambition is truly high. The sea is 3.36 million yojanas (unit of length) deep, and its breadth is boundless. How can you scoop it dry? It's like the sun will never fall to the ground, like the great wind cannot be grasped and bound. The sun can still be made to fall to the ground, the wind can still be grasped and bound, but the seawater cannot be scooped dry.' Dayi replied with a laugh, 'I often think that I have experienced countless cycles of birth and death, my body has decayed, and the accumulated bones have exceeded Mount Sumeru (name of a mountain in Buddhism), and the blood that flowed out has exceeded the five great rivers, and the water of the four seas is not enough to compare. I still want to cut off the root of this cycle of birth and death, let alone this small sea, how can I not scoop it dry? I vowed when I offered to all the Buddhas in the past, let my will be firm, courageous and diligent, and be invincible on the path of cultivation. Even if I have to move Mount Sumeru and scoop out the seawater, I will never retreat.' So Dayi single-mindedly scooped seawater with utensils. His sincerity moved the Four Heavenly Kings, who came to help Dayi. Two-thirds of the seawater had already been scooped out. Then all the sea gods and kings were very afraid and discussed together, 'If we don't return the pearls to him now, things will get out of hand. If the seawater is scooped dry and the mud is exposed, it will destroy our palaces.' The sea god then took out various treasures to give to Dayi, but Dayi did not accept them, saying, 'I don't want these things, I just want my pearls. As long as you return my pearls, I will never give up.' The sea god, knowing his determination, took out the pearls and returned them to him. After Dayi obtained the pearls, he married the daughter of a Brahmin (ancient Indian priest), returned to his own country, and generously gave alms at will. From then on, there were no more people suffering from hunger and poverty in his country. The people from all directions abandoned their original rulers and came to submit to Dayi's benevolence, carrying their children on their backs. He gave alms in this way for many years, and his grace spread throughout the world, even the smallest creatures, such as flying insects (small insects flying), crawling insects (insects crawling), and wriggling creatures (soft-bodied animals crawling), were all benefited by his grace. Later, Dayi's life came to an end, and he ascended to heaven to become Indra (a deity in Buddhism).
。或下為飛行皇帝。積累功德自致成佛。三界特尊皆由宿行。非自然也。佛告諸比丘。大意者我身是。時居士摩訶檀者今現悅頭檀是。時母旃陀者今現夫人摩耶是。時歡樂無憂國王者即摩訶迦葉是。時婆羅門女者裘夷是。時女父者彌勒是。時銀城中王者阿難是。時金城中王者目揵連是。時水精城中王者舍利弗是。時琉璃城中王者須陀是也。時第四天王助大意抒海水者即優陀是也。時奪其珠者即調達是也。時四城門守者即須颰磐特蘇曷披拘留是。時繞四城毒蛇者即是共剎酸陀利四臣是也。阿難白佛。以何功德致四明月珠眾寶隨之。佛言。乃昔維衛佛時。大意嘗以四寶為佛起塔。供養三尊持齋七日。是時有五百人。同時共起寺。或懸繒然燈者。或燒香散華者。或供養比丘僧者。或誦經講道者。今皆來會(出大意經)。
經律異相卷第四十二 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第四十三(估客部)
梁沙門僧旻寶唱等集波利得海神瓔珞上王王及夫人共以獻佛一善求惡求采寶經饑樹出所須二師子有智免羅剎女三彌蓮持齋得樂蹋母燒頭四優波斯納兄妻後悔為道兄射殺弟矢反自害五薩薄然臂濟諸賈客六薩薄欲買取五戒羅剎不能侵七商人共鵠生子子皆得道八眾賈飢渴天人指間降八
【現代漢語翻譯】 或者下生為飛行皇帝。積累功德自然成就佛果。三界之中受到特別尊敬，都是由於前世的修行。並非是自然而然的。佛告訴各位比丘，當時的大意菩薩就是現在的悅頭檀（Yuetoutan，人名）。當時的母親旃陀（Zhanduo，人名）就是現在的夫人摩耶（Moye，佛母名）。當時歡樂無憂國王就是摩訶迦葉（Mohejiaye，佛陀十大弟子之一）。當時的婆羅門女就是裘夷（Qiuyi，人名）。當時女子的父親就是彌勒（Mile，未來佛）。當時銀城中的國王就是阿難（Anan，佛陀十大弟子之一）。當時金城中的國王就是目犍連（Mujianlian，佛陀十大弟子之一）。當時水精城中的國王就是舍利弗（Shelifu，佛陀十大弟子之一）。當時琉璃城中的國王就是須陀（Xuda，人名）。當時第四天王幫助大意菩薩舀海水的就是優陀（Youtuo，人名）。當時奪取寶珠的就是調達（Diaoda，提婆達多）。當時四城門守衛就是須颰（Xuba，人名）、磐特（Pante，人名）、蘇曷（Suhe，人名）、披拘留（Pijuliu，人名）。當時環繞四城的毒蛇就是共剎（Gongcha，人名）、酸陀利（SuantuoLi，人名）這四位大臣。阿難請示佛陀，憑藉什麼功德獲得四顆明月珠，並且眾多寶物跟隨？佛說，過去在維衛佛（Weiwei Fo，過去七佛之一）時期，大意菩薩曾經用四種寶物為佛建造佛塔，供養三寶並且持齋七日。當時有五百人，同時一起建造寺廟，有人懸掛幡幢燃燈，有人燒香散花，有人供養比丘僧眾，有人誦經講道，現在都來參加法會。（出自《大意經》）。
《經律異相》卷第四十二 大正藏第53冊 No. 2121 《經律異相》
《經律異相》卷第四十三（估客部）
梁朝沙門僧旻、寶唱等編輯。波利得海神（Bolide Haishen，海神名）瓔珞上王（Yingluo Shangwang，國王名）、王及夫人共同用來獻佛。一、因為善求而得到惡報，因為采寶而遭遇飢餓的樹木，從中獲得所需之物。二、兩隻獅子憑藉智慧躲避羅剎女（Luochanu，惡鬼名）。三、彌蓮（Milian，人名）持齋獲得快樂，因為踩到母親的頭而被燒燬。四、優波斯納（Youposina，人名）的哥哥和妻子後悔，爲了道義哥哥射殺了弟弟，箭反而傷害了自己。五、薩薄（Sabo，人名）燃燒手臂來救濟各位商人。六、薩薄想要購買五戒，羅剎無法侵犯。七、商人與鵠（Hu，鳥名）共同生下孩子，孩子們都得道。八、眾多商人飢渴，天人在指間降下食物。
【English Translation】 Or to be reborn as a flying emperor. Accumulating merit naturally leads to Buddhahood. Being especially revered in the Three Realms is all due to past practices. It is not natural. The Buddha told the Bhikkhus, 'The Bodhisattva Dayi (Dayi, name of a Bodhisattva) at that time is now Yuetoutan (Yuetoutan, a person's name). The mother Zhanduo (Zhanduo, a person's name) at that time is now Lady Maya (Moye, the Buddha's mother). The King Huanle Wuyou (Huanle Wuyou, Joyful and Worry-Free King) at that time is now Mahakasyapa (Mohejiaye, one of the Buddha's ten great disciples). The Brahmin woman at that time is now Qiuyi (Qiuyi, a person's name). The woman's father at that time is now Maitreya (Mile, the future Buddha). The king in the Silver City at that time is now Ananda (Anan, one of the Buddha's ten great disciples). The king in the Gold City at that time is now Maudgalyayana (Mujianlian, one of the Buddha's ten great disciples). The king in the Crystal City at that time is now Sariputra (Shelifu, one of the Buddha's ten great disciples). The king in the Lapis Lazuli City at that time is now Xuda (Xuda, a person's name). The fourth heavenly king who helped Dayi scoop out the seawater at that time is now Youtuo (Youtuo, a person's name). The one who stole the pearl at that time is now Devadatta (Diaoda, Devadatta). The gatekeepers of the four cities at that time are now Xuba (Xuba, a person's name), Pante (Pante, a person's name), Suhe (Suhe, a person's name), and Pijuliu (Pijuliu, a person's name). The poisonous snakes surrounding the four cities at that time are the four ministers Gongcha (Gongcha, a person's name), and SuantuoLi (SuantuoLi, a person's name).' Ananda asked the Buddha, 'By what merit did he obtain the four bright moon pearls, and why did so many treasures follow him?' The Buddha said, 'In the past, during the time of the Buddha Vipassi (Weiwei Fo, one of the past seven Buddhas), Dayi once used four kinds of treasures to build a pagoda for the Buddha, made offerings to the Three Jewels, and observed the precepts for seven days. At that time, there were five hundred people who built temples together. Some hung banners and lit lamps, some burned incense and scattered flowers, some made offerings to the Bhikkhu Sangha, and some recited scriptures and preached the Dharma. Now they have all come to attend the Dharma assembly.' (From the Dayi Sutra).
Chapter 42 of the Sutra-Vinaya Variorum Taisho Tripitaka Volume 53, No. 2121, Sutra-Vinaya Variorum
Chapter 43 of the Sutra-Vinaya Variorum (Section on Merchants)
Compiled by the Liang Dynasty Sramanas Sengmin and Baochang. The sea god Bolide (Bolide Haishen, name of a sea god), King Yingluo Shangwang (Yingluo Shangwang, name of a king), the king and his consort together used them to offer to the Buddha. 1. Obtaining evil results from seeking good, encountering hungry trees while collecting treasures, and obtaining what is needed from them. 2. Two lions cleverly avoid the Rakshasi (Luochanu, name of a female demon). 3. Milian (Milian, a person's name) obtains happiness by observing the precepts, and is burned for stepping on his mother's head. 4. Upasna's (Youposina, a person's name) brother and wife regret it, for the sake of righteousness the brother shot and killed the younger brother, and the arrow harmed himself instead. 5. Sabo (Sabo, a person's name) burns his arm to save the merchants. 6. Sabo wants to buy the five precepts, and the Rakshasa cannot invade. 7. Merchants and swans (Hu, name of a bird) together give birth to children, and the children all attain the Way. 8. Many merchants are hungry and thirsty, and the Devas cause food to descend from between their fingers.
味水九商人驅牛以贖龍女得金奉親十賈客為羅剎所縛十一賈客采寶救將死人十二二賈客采寶貪者沒命廉者安全十三賈人害侶獨取珍寶大哀殺此兇人十四五百賈人值摩竭魚稱佛獲免十五賈人為友逼飲酒犯戒父母擯出遠國尚為鬼所畏十六
波利得海神瓔珞上王王及夫人共以獻佛一
昔有賈客。名曰波利。與五百人入海求寶。時海神出掬水。問波利言。海水為多掬水為多。波利答言。掬水為多。所以者何。海水雖多無益時用。不能救彼飢渴之人。掬水雖少值彼渴者持用與之以濟其命。世世受福不可訾計。海神歡喜贊言善哉。即脫身上八種香瓔挍以七寶。以與波利。海神送之。安善往還到舍衛國。持此香瓔上波斯匿王。具陳所由愿蒙納受。王得香瓔以為琦異。即呼諸夫人羅列前住。若最好者以香瓔與之。六萬夫人盡嚴來出。王問。末利夫人何以不出。侍人答言。今十五日持佛法齋素服不嚴。是以不出。王便瞋恚遣人呼曰。如今持齋不應王命。如是三反。末利夫人素服而出。在眾人中明如日月。倍好於常。王意竦然加敬問曰。有何道德炳然有異。夫人白王。自念少福。稟斯女形情態垢穢。日夜山積人命促短。懼墜三途。是以月月奉佛法齋。割愛從道世世蒙福。王聞歡喜。便以香瓔與之。末利夫人答言。我今持齋不應
【現代漢語翻譯】 現代漢語譯本 味水九個商人趕著牛來贖回龍女，得到金子后孝敬父母。 十個商人被羅剎所束縛。 十一個商人采寶，救活了一個將要死去的人。 十二個商人一起采寶，貪婪的人喪命，廉潔的人安全。 十三個商人爲了獨佔珍寶而殺害同伴，最終被眾人哀嘆並處死。 五百個商人遇到摩竭魚，稱念佛號而得以倖免。 十六個商人因為朋友逼迫飲酒而犯戒，被父母趕出遙遠的國家，即使這樣仍然被鬼所畏懼。
波利得海神瓔珞獻給國王，國王和王后一起將它獻給佛陀。
過去有個商人，名叫波利（音譯，意為『財富』）。他與五百人一起入海尋寶。當時，海神出現，掬起海水，問波利：『海水多還是掬起的水多？』波利回答說：『掬起的水多。』為什麼呢？因為海水雖然多，但沒有實際用處，不能救濟飢渴的人。掬起的水雖然少，但如果遇到口渴的人，拿來給他喝，就能救他的性命，使他世世代代都得到無法估量的福報。』海神聽了非常高興，讚歎說：『說得好啊！』隨即脫下身上用八種香料和七寶裝飾的瓔珞，送給波利。海神送他們平安往返，到達舍衛國（Kosala Kingdom，古印度憍薩羅國都城）。波利拿著這串香瓔，獻給波斯匿王（Pasenadi，古印度憍薩羅國國王），詳細陳述了事情的經過，希望國王能夠接受。國王得到香瓔，覺得非常珍奇，就召集所有的夫人們排列在面前，說要把這串香瓔送給最美的人。六萬夫人都盛裝打扮出來。國王問：『末利夫人（Mallika，波斯匿王之妻）為什麼不出來？』侍從回答說：『今天是十五日，末利夫人持守佛法齋戒，穿著樸素，沒有盛裝打扮，所以沒有出來。』國王聽了非常生氣，派人去叫她，說：『現在持齋也不應該違抗國王的命令。』這樣叫了三次，末利夫人穿著樸素的衣服出來，在眾人之中明亮如日月，比平時更加美麗。國王肅然起敬，問道：『你有什麼樣的道德，如此光彩照人？』末利夫人對國王說：『我自認為福報淺薄，生為女子，心懷污穢，日夜積累罪業，壽命又短促，害怕墮入三惡道。因此，我每月都奉行佛法齋戒，割捨貪愛，遵循正道，希望世世代代都能得到福報。』國王聽了非常高興，便要把香瓔送給她。末利夫人回答說：『我現在持齋，不應該佩戴裝飾品。』
【English Translation】 English version Nine merchants from Wei River drove oxen to redeem the Dragon Girl, obtaining gold which they offered to their parents as a sign of filial piety. Ten merchants were bound by Rakshasas (Rākṣasa, a type of demon). Eleven merchants, while collecting treasures, saved a dying man. Twelve merchants collected treasures together; the greedy ones lost their lives, while the honest ones remained safe. Thirteen merchants harmed their companions to take treasures for themselves alone; the people mourned and executed these cruel individuals. Five hundred merchants encountered Makara fish (Makara, a sea creature); by reciting the Buddha's name, they were spared. Sixteen merchants were forced by friends to drink alcohol, violating precepts; they were banished from their distant country by their parents, yet they were still feared by ghosts.
The sea god Polideva (Pūrṇadeva, name of a sea god) offered a jeweled necklace to the king, and the king and queen together offered it to the Buddha.
In the past, there was a merchant named Polideva (Pūrṇadeva, meaning 'wealth'). He entered the sea with five hundred people to seek treasures. At that time, the sea god appeared, scooped up water, and asked Polideva, 'Is there more seawater or more scooped water?' Polideva replied, 'There is more scooped water.' Why? Because although there is much seawater, it is not useful at times and cannot save those who are hungry and thirsty. Although there is little scooped water, if it is given to a thirsty person, it can save their life, and they will receive immeasurable blessings for generations.' The sea god was very happy and praised, 'Well said!' He then took off the jeweled necklace on his body, decorated with eight kinds of fragrances and seven treasures, and gave it to Polideva. The sea god sent them safely back and forth to Śrāvastī (Śrāvastī, an ancient city in India). Polideva took this fragrant necklace and offered it to King Prasenajit (Prasenajit, the king of Kosala), detailing the events and hoping that the king would accept it. The king received the fragrant necklace and thought it was very rare, so he summoned all the ladies and arranged them in front of him, saying that he would give this fragrant necklace to the most beautiful one. Sixty thousand ladies came out dressed up. The king asked, 'Why hasn't Queen Mallika (Mallika, wife of King Prasenajit) come out?' The attendants replied, 'Today is the fifteenth day, and Queen Mallika is observing the Buddhist precepts and wearing plain clothes, not dressed up, so she has not come out.' The king was very angry and sent someone to call her, saying, 'Even if you are observing precepts, you should not disobey the king's orders.' After calling her three times, Queen Mallika came out in plain clothes, shining like the sun and moon among the crowd, even more beautiful than usual. The king was respectful and asked, 'What kind of virtue do you have that makes you so radiant?' Queen Mallika said to the king, 'I consider myself to have little merit, born as a woman, with a mind full of defilements, accumulating sins day and night, and with a short lifespan, fearing falling into the three evil realms. Therefore, I observe the Buddhist precepts every month, giving up attachment and following the path, hoping to receive blessings for generations.' The king was very happy and wanted to give her the fragrant necklace. Queen Mallika replied, 'I am observing precepts today and should not wear ornaments.'
著此。可與餘人。王曰。我本發意欲與勝者。卿今最勝。又奉法齋道志殊高。是以相與。若卿不受吾將安置。夫人答言。大王勿憂。愿王屈意共到佛所。以此香瓔珞奉上世尊。並採聖訓。累劫之福矣。王即許焉。即敕嚴駕往至佛所。稽首于地卻就王位。白佛言。海神香瓔波利所上。六萬夫人莫不貪得。末利夫人與而不取。持佛法齋心無貪慾。謹以上佛。愿垂受納。世尊弟子執心難。直信如此。豈有福乎。唯愿世尊為受香瓔。佛說偈言。
多作寶花 結步搖綺 廣積德香 所生轉好 琦草芳華 不逆風熏 近道聞教 德人遍香 雖曰是真 不如戒香(出法句譬喻經第二卷)
善求惡求采寶經饑樹出所須二
往昔閻浮。有國名波羅奈。時有薩薄。名摩訶夜移。其婦懷妊。自然仁善意性柔和。月滿生男。形體端正。父母愛念。施設美膳。延請親戚。並諸相師共相娛樂。抱兒示眾為其立字。相師問言。此兒受胎有何瑞應。父言。受胎母自和善。相師名為善求。乳哺長大好積諸德慈愍眾生。次後懷妊。期滿生男。形體醜陋。相師問言。此兒懷妊有何感應。答言。懷兒母自弊惡。相師名曰惡求。乳哺長大好為惡事。恒生貪心懷嫉妒意。年各長大。共行入海求索寶物。各有五百侍從。涂路懸遠中
【現代漢語翻譯】 現代漢語譯本：國王說：『把這些給你，你可以分給其他人。』國王說：『我本來打算給最勝者，你現在是最勝的。而且你奉行佛法，齋戒修道的志向非常高尚，因此想把這些給你。如果你不接受，我將如何處置它們呢？』末利夫人回答說：『大王不必憂慮，希望大王屈尊與我一同前往佛陀處所，將這些香和瓔珞供奉給世尊，並聽取聖訓，這將會是累劫的福報。』國王答應了。隨即命令準備車駕前往佛陀處所，向佛陀稽首后回到自己的王位，稟告佛陀說：『海神香瓔（海神供奉的香和瓔珞）波利（名字）所獻上的，六萬夫人都想得到，末利夫人（名字）給了她卻不接受，她持守佛法，齋戒身心，沒有貪慾。現在謹獻給佛陀，希望佛陀慈悲接受。』世尊的弟子們，執持正念的心是很難得的，如此正直的信心，難道沒有福報嗎？希望世尊接受這些香瓔。』佛陀說了偈語： 『多作寶花，結步搖綺，廣積德香，所生轉好，琦草芳華，不逆風熏，近道聞教，德人遍香，雖曰是真，不如戒香。』（出自《法句譬喻經》第二卷）
善求（名字）惡求（名字）采寶經饑樹出所須二
往昔閻浮（Jambudvipa，指我們所居住的這個世界），有個國家名叫波羅奈（Varanasi，古印度城市名）。當時有個商隊首領，名叫摩訶夜移（Mahayayi，名字）。他的妻子懷孕后，自然而然地變得仁慈善良，意性柔和。足月後生了個男孩，形體端正。父母非常喜愛，準備了豐盛的膳食，邀請親戚和相師一同慶祝。抱著孩子給眾人看，併爲他取名字。相師問道：『這個孩子受胎時有什麼瑞應嗎？』父親說：『自從懷孕后，母親變得和善。』相師就給他取名為善求（善於追求）。孩子長大后，喜歡積攢各種功德，慈悲憐憫眾生。之後，他的妻子再次懷孕，足月後生了個男孩，形體醜陋。相師問道：『這個孩子懷胎時有什麼感應？』回答說：『自從懷上這個孩子，母親就變得暴躁惡劣。』相師就給他取名為惡求（惡于追求）。孩子長大后，喜歡做壞事，總是心懷貪婪和嫉妒。他們各自長大后，一同入海去尋找寶物，各自帶領五百個隨從。路途遙遠而艱辛。
【English Translation】 English version: The king said, 'Take these. You can give them to others.' The king said, 'I originally intended to give them to the most excellent one, and you are now the most excellent. Moreover, your aspiration to uphold the Dharma, observe precepts, and cultivate the Way is exceptionally high. Therefore, I want to give these to you. If you do not accept them, what shall I do with them?' Lady Mallika (name) replied, 'Great King, do not worry. May the Great King condescend to come with me to the Buddha's place, offer these incense and necklaces to the World-Honored One, and listen to the sacred teachings. This will be a blessing for countless kalpas.' The king agreed. Immediately, he ordered the carriage to be prepared and went to the Buddha's place. He bowed to the ground and then returned to his royal seat, reporting to the Buddha, 'The incense and necklaces offered by the sea god (deva of the sea) named Pari (name), sixty thousand ladies all desired to obtain them, but Lady Mallika (name), though given them, did not accept them. She upholds the Dharma, observes precepts with a pure mind, and has no greed. Now, I respectfully offer them to the Buddha, hoping that the Buddha will compassionately accept them.' The disciples of the World-Honored One, holding onto the right thought, are rare. Such upright faith, is it not blessed? May the World-Honored One accept these incense and necklaces.' The Buddha spoke a verse: 'Making many precious flowers, tying them into ornaments, broadly accumulating virtuous incense, one's future lives will be better. Rare grasses and fragrant flowers, their scent does not go against the wind. Approaching the Way and hearing the teachings, the virtuous person's fragrance spreads everywhere. Although this is said to be true, it is not as good as the fragrance of precepts.' (From the Dharmapada Sutra, Volume 2)
Good Seeker (name) and Evil Seeker (name) Collecting Treasures and Obtaining Necessities from a Hungry Tree, Part 2
In the past, in Jambudvipa (the world we live in), there was a country named Varanasi (ancient Indian city). At that time, there was a caravan leader named Mahayayi (name). When his wife became pregnant, she naturally became benevolent and kind, with a gentle disposition. After the full term, she gave birth to a boy with a handsome appearance. The parents loved him very much, prepared a lavish feast, and invited relatives and fortune-tellers to celebrate together. They held the child up for everyone to see and named him. The fortune-teller asked, 'What auspicious signs were there when this child was conceived?' The father said, 'Since she became pregnant, the mother has become kind.' The fortune-teller named him Good Seeker (skilled at seeking). As the child grew up, he liked to accumulate various merits and was compassionate towards all beings. Later, his wife became pregnant again, and after the full term, she gave birth to a boy with an ugly appearance. The fortune-teller asked, 'What omens were there when this child was conceived?' He replied, 'Since she became pregnant with this child, the mother has become irritable and wicked.' The fortune-teller named him Evil Seeker (evil at seeking). As the child grew up, he liked to do bad things and was always greedy and jealous. When they grew up, they went to sea together to seek treasures, each leading five hundred followers. The journey was long and arduous.
道乏糧。經於七日去死不遠。是時善求及諸賈人。咸共誠心禱諸神祇欲濟饑險。于空澤中遙見一樹。枝條郁茂。便即趣之。有一泉水。善求及眾悉共求哀。樹神現身語之。斫去一枝所須當出。諸人歡喜。便斫一枝美飲流出。斫第二枝種種食出百味具足。咸共承接各得飽滿。斫第三枝出諸妙衣種種備具。斫第四枝種種寶物悉皆具足。裝馱悉滿所須盡辦。惡求後到。眾人如前盡得充足。便自念言。今此樹枝能出是種種好物。況復其根。今當伐之。足得極妙佳好物。令人伐之。善求語惡求言。我等饑乏蒙此樹恩得濟余命。云何而欲伐之。惡求即掘其根。善求感佩不忍見之。領眾歸家。伐樹已竟。有五百羅剎取此惡求及眾賈人悉皆啖之。財物喪失。佛告阿難。善求者今我身是。父者今凈飯王是。母者今摩耶是。惡求者提婆達多是。我于往昔常與相值恒教善法。而不用之。返更以我為怨(出賢愚經第九卷)。
師子有智免羅剎女三
閻浮利地有眾多賈客。共相率合入海采寶。正值回波惡風吹壞大船。復有諸人。乘弊壞船隨風流迸墮羅剎界。羅剎女輩顏貌端正前迎賈客云。此間多寶。明珠無價恣意取之。我等無夫汝無妻妾。可止此間共相娛樂。后得善風良伴歸家。諸君當知。若見左。面有道者。慎莫隨從。時商客中有
【現代漢語翻譯】 現代漢語譯本： 道中缺少糧食。經過七天，離死亡不遠了。這時，善求（菩薩名號）和眾商人，都以誠心向諸神祈禱，希望能夠度過飢餓的險境。在空曠的沼澤中，遙遠地看見一棵樹，枝條茂盛。便立即前往。那裡有一處泉水。善求和眾人一起哀求。樹神現身對他們說：『砍去一根樹枝，你們所需要的就會出現。』眾人歡喜。便砍了一根樹枝，美好的飲料流了出來。砍第二根樹枝，各種食物出現，百味俱全。大家一起承接，各自得到飽滿。砍第三根樹枝，出現各種美妙的衣服，種種具備。砍第四根樹枝，各種寶物全部具備。裝載馱運全部滿了，所需要的都辦齊了。惡求（人名，與善求相對）後來到。眾人像先前一樣都得到了充足的供給。惡求便自己想：『現在這樹枝能出這些種種好東西，更何況是它的根呢？現在應當砍伐它，一定能得到極妙美好的東西。』便讓人砍伐它。善求對惡求說：『我們飢餓缺乏，蒙受這棵樹的恩惠，才得以保全性命，怎麼能想要砍伐它呢？』惡求就挖掘樹根。善求感佩樹的恩德，不忍心看見。帶領眾人回家。砍伐樹木完畢后，有五百羅剎（惡鬼）抓走了這個惡求和眾商人，全部吃掉了他們，財物喪失。佛告訴阿難（佛陀弟子名）說：『善求就是現在的我。父親就是現在的凈飯王（佛陀的父親）。母親就是現在的摩耶（佛陀的母親）。惡求就是提婆達多（佛陀的堂兄弟）。我在往昔常常與他相遇，恒常教導他善良的佛法，但他不聽從，反而把我當作仇人。』（出自《賢愚經》第九卷）。
師子（人名）有智慧，免於羅剎女（惡鬼）的三次加害
在閻浮利地（佛教傳說中的四大部洲之一）有眾多商人，共同聚集在一起入海采寶。正趕上回波（海浪）惡風吹壞了大船。又有許多人，乘坐破舊的船隻，隨風漂流，墮入羅剎界（惡鬼居住的地方）。羅剎女們容顏端正，前來迎接商人們說：『這裡有很多寶物，明珠無價，隨意取用。我們沒有丈夫，你們沒有妻妾，可以留在這裡，共同娛樂。以後得到順風和好的夥伴，再回家。』各位要知道，如果看見左邊面頰有疤痕的人，千萬不要跟隨。當時商客中有一位...
【English Translation】 English version: On the road, they ran out of provisions. After seven days, they were not far from death. At that time, Shanqiu (name of a Bodhisattva) and the merchants all sincerely prayed to the gods, hoping to overcome the danger of starvation. In the empty swamp, they saw a tree in the distance, its branches lush and verdant. They immediately went to it. There was a spring of water there. Shanqiu and the others pleaded together. The tree spirit appeared and said to them, 'Cut off a branch, and what you need will appear.' The people were delighted. They cut off a branch, and delicious drinks flowed out. They cut off a second branch, and various foods appeared, a hundred flavors complete. Everyone received them together, and each was filled. They cut off a third branch, and various wonderful clothes appeared, all kinds complete. They cut off a fourth branch, and all kinds of treasures were fully available. The loads were all full, and everything they needed was provided. Equqiu (name of a person, opposite of Shanqiu) arrived later. The people, as before, were all supplied abundantly. Equqiu then thought to himself, 'Now this branch can produce all kinds of good things, how much more so its root? Now I should cut it down, and I will surely get extremely wonderful and good things.' He had people cut it down. Shanqiu said to Equqiu, 'We were hungry and lacking, and we received the grace of this tree to preserve our lives, how can we want to cut it down?' Equqiu then dug up the roots. Shanqiu was grateful for the tree's kindness and could not bear to watch. He led the people home. After the tree was cut down, five hundred Rakshasas (evil spirits) seized this Equqiu and the merchants, and devoured them all, and their wealth was lost. The Buddha told Ananda (name of Buddha's disciple), 'Shanqiu is who I am now. The father is now King Jingfan (Buddha's father). The mother is now Maya (Buddha's mother). Equqiu is Devadatta (Buddha's cousin). In the past, I often met him and constantly taught him the good Dharma, but he did not listen and instead regarded me as an enemy.' (From the ninth volume of the Xianyu Sutra).
Shizi (person's name) is wise and avoids the three harms of the Rakshasa woman (evil spirit)
In Jambudvipa (one of the four continents in Buddhist legend), there were many merchants who gathered together to enter the sea to collect treasures. They encountered a return wave (sea wave) and a fierce wind that destroyed the large ship. There were also many people who, riding on dilapidated ships, drifted with the wind and fell into the realm of Rakshasas (the place where evil spirits live). The Rakshasa women, with their beautiful faces, came to greet the merchants, saying, 'There are many treasures here, priceless pearls, take them as you please. We have no husbands, and you have no wives, you can stay here and enjoy yourselves together. Later, when you get a favorable wind and good companions, you can go home.' You should know that if you see someone with a scar on the left side of their face, do not follow them. At that time, among the merchants, there was one...
一智者言。諸女所說此不可從。即進左道行數里。中聞一城裡數千萬人稱怨喚呼。云何舍閻浮提就此命終。賈客前詣城下週匝觀察。見城鑄鐵垣墻亦無門戶出入處所。去城不遠有尸梨師樹。即往攀樹見城裡數千萬人。遙問城裡人曰。何為。稱喚父母兄弟耶。城裡人報曰。我等入海采致寶物為風所漂。又為羅剎女所誑閉在牢城。前有五百人漸漸取殺。今有二百五十人在。君莫呼此女謂為是人。皆是羅剎鬼耳。其人下樹以語同伴。勸我還家善求方計。卿等今日意欲云何。眾人答曰。卿昨夜何不重問。彼人頗有權宜方計。眾人及我身得安隱歸家不乎。智人即報曰。我今暮起往更問之。須女睡眠竊起上樹。問城裡人頗有方計。卿等諸人復及我身。得還閻浮地不耶。城裡人答。我等生念欲還。此鐵城便化數重不可敗壞。死者日次無由得免。唯卿外人少有權宜。可得度脫還至本土。十五日清旦有一馬王。從郁單曰來至此界。住高山頂。王自喚呼。誰欲還歸閻浮利地。卿等若聞馬聲。皆往禮敬求還本鄉。其人向伴具陳情狀。眾人報曰。今可去不。答曰。須十五日至馬王。當來乃得去耳。未經數日馬王便至。商客聞已往馬王所。白言。我等咸欲求還本鄉。愿見將接。馬王告曰。卿等慧意聽我所說。各欲歸家還本鄉者。心意專正便得歸家
【現代漢語翻譯】 現代漢語譯本： 一位智者說：『這些女人說的話不可聽從。』隨即走向左道，行走了數里。途中聽到一座城裡數千萬人呼喊怨恨的聲音，（他們說）『為什麼要捨棄閻浮提（Jambudvīpa，指我們所居住的娑婆世界）而在這裡喪命呢？』商人們走到城下，四處觀察，看見城是用鐵鑄成的，有圍墻，也沒有門戶可以出入。離城不遠的地方有一棵尸梨師樹（Śirīśa tree，合歡樹）。於是前往攀爬樹木，看見城裡有數千萬人。遙遠地問城裡的人說：『你們在做什麼？是在呼喚父母兄弟嗎？』城裡的人回答說：『我們入海採摘寶物，被風吹到這裡。又被羅剎女（Rākṣasa，食人女妖）欺騙，囚禁在這座牢城裡。先前有五百人被逐漸殺害。現在還有二百五十人在。你不要稱呼這些女人，認為她們是人。她們都是羅剎鬼啊。』那人從樹上下來，告訴同伴，勸說他們返回家鄉，好好想辦法。『你們今天想怎麼樣？』眾人回答說：『你昨晚為什麼不詳細詢問？他們有沒有什麼權宜之計，能讓我們大家平安地回到家鄉呢？』智者隨即回答說：『我今晚起來再去問問。』於是他等同伴們睡著后，偷偷起身爬上樹，問城裡的人說：『有沒有什麼辦法，能讓你們以及我們，回到閻浮提（Jambudvīpa）呢？』城裡的人回答說：『我們只要生起想要回去的念頭，這座鐵城就會化作重重疊疊，無法摧毀。死去的人一天接著一天，沒有辦法避免。只有你們這些外來的人，或許還有一些權宜之計，可以脫身，回到自己的家鄉。十五日清晨，會有一匹馬王（Horse King），從郁單曰（Uttara Kuru，北俱盧洲）來到這裡。停留在高山頂上。馬王會自己呼喚：『誰想要返回閻浮利地（Jambudvīpa）？』你們如果聽到馬的聲音，都去禮敬，請求返回自己的家鄉。』那人將情況詳細地告訴了同伴。眾人問道：『現在可以去嗎？』回答說：『要等到十五日，馬王到來才能去。』沒過幾天，馬王就來了。商人們聽到后，前往馬王那裡，稟告說：『我們都想請求返回自己的家鄉，希望您能接引。』馬王告訴他們說：『你們要用心聽我說。想要回家，返回自己家鄉的人，心意要專一純正，才能回到家。』
【English Translation】 English version: A wise man said, 'What these women say is not to be followed.' Then he proceeded on the left path for several miles. In the middle of the journey, he heard thousands of people in a city crying out in resentment, saying, 'Why abandon Jambudvīpa (the world we live in) to die here?' The merchants went to the city and observed all around. They saw that the city was cast with iron walls, and there were no gates for entry or exit. Not far from the city was a Śirīśa tree (Albizia lebbeck). So they went and climbed the tree and saw thousands of people in the city. They asked the people in the city from afar, 'What are you doing? Are you calling for your parents and siblings?' The people in the city replied, 'We entered the sea to collect treasures, but were blown here by the wind. We were also deceived by Rākṣasa women (female demons) and imprisoned in this iron city. Previously, five hundred people were gradually killed. Now there are two hundred and fifty people left. Do not call these women people, for they are all Rākṣasa ghosts.' The man came down from the tree and told his companions, advising them to return home and find a good plan. 'What do you want to do today?' The people replied, 'Why didn't you ask in detail last night? Do they have any expedient plans that could allow us all to return home safely?' The wise man then replied, 'I will get up tonight and ask again.' So he waited until his companions were asleep, then secretly got up and climbed the tree, asking the people in the city, 'Is there any way for you and us to return to Jambudvīpa?' The people in the city replied, 'As soon as we have the thought of wanting to return, this iron city will transform into multiple layers, impossible to destroy. The dead die day after day, with no way to avoid it. Only you outsiders may have some expedient plans to escape and return to your homeland. On the fifteenth day, at dawn, a Horse King (a divine horse) will come here from Uttara Kuru (the Northern Continent). He will stay on the top of the high mountain. The Horse King will call out himself, 'Who wants to return to Jambudvīpa?' If you hear the horse's voice, go and pay homage, asking to return to your homeland.' The man told his companions the situation in detail. The people asked, 'Can we go now?' He replied, 'We must wait until the fifteenth day, when the Horse King arrives, before we can go.' Not many days later, the Horse King arrived. The merchants heard this and went to the Horse King, reporting, 'We all want to request to return to our homeland, and we hope that you can guide us.' The Horse King told them, 'Listen carefully to what I say. Those who want to go home and return to their homeland must have a focused and pure intention in order to return home.'
。心不專正不得歸也。此諸婦女抱男女。追逐卿后啼哭喚呼。其中諸人興戀著心。正使在我脊上猶不得去。若能捨恩愛。正心一意無所戀著。至心捉我一毛便得歸家。時諸婦女各語夫曰。誠可舍我賤身。何為捐棄兒女。先教兒女往抱父頸。啼哭喚呼。舍我等為欲何處去。心意戀著者便不得還。唯有大智師子一人。安隱還歸。時羅剎婦。抱其男女往逐師子。告語村落。師子身者是我夫主。共生男女。舍我逃走不知所趣。諸人聞已問師子曰。觀卿婦女。體性容貌人中英妙。兒女可愍何為舍之。師子報曰。此亦非人是羅剎鬼耳。往海渚中殺啖商賈不可稱數。吾伴數百閉在鐵城。唯我一人幸得免濟。今此鬼女復逐我后。規欲害我恐不免濟。轉復前行。還至本國。鬼猶逐後到其國土。鬼往白王。我與師子共為夫婦。生此男女。后望得力非圖今日永已見舍。王召師子問其情實。師子具以上事白王。王告師子。設卿不用可持與我。師子報曰。此實非人是羅剎鬼。備有愆咎后莫見怨。復語左右諸臣。斯鬼至此必有傷害。王今不信欲內深宮。如是不久王及內宮盡當灰滅。王復瞋恚語師子曰。女中姿容如天玉女。何緣複稱為羅剎鬼耶。速出在外吾自觀之。王將鬼女入宮一宿。明日食時宮門不開。諸臣共議。王新納妻意相貪樂故不開耳。師子
說曰。不如來議。王及夫人並諸婇女。必為羅剎所食啖盡故門不開耳。即施高梯逾墻入內。見死人骸骨滿數間舍。諸臣責師子曰。正坐汝身將羅剎鬼。殺王喪國宮殿滅亡。卿欲云何。師子答曰。吾先有契后莫見怨。卿等何為復見責數。諸臣人民前白師子。王今已死更無胤嗣。唯愿師子當登王位領理人民。師子告曰。若欲舉我為王者。當隨我教異形同響咸皆稱善。王告諸臣。當共集兵入海攻擊。殺羅剎男女無有遺在。后破鐵城出其中人。土俗常法。若一人不事佛者當送山西付鬼啖之。自爾已來佛法熾盛得道無數。是故說。諸有信佛者如此眾生安隱得還皆由馬王。又彼國常儀。國王生子。若十若百若至無數。盡出作道誦習佛經。三藏備舉。還復罷道。登陟王位。凡諸不通經籍不舉則不得陟王位也(出承事勝已經)。
彌蓮持齋得樂蹋母燒頭四
昔五百賈人。一字彌蓮。是最尊老也。五百人共船入海。為摩竭魚觸破其船。五百皆死。彌蓮騎板得活。在鼻摩地。為防魚故東西行走。見一小徑。入見銀城。樹木參天。間有浴池。其城方正地周匝渠水。有四女人從城中出。端正如玉。女共迎彌蓮言。甚獨勞苦。多賀來到。貪慾相見久矣。當侍仁者。今是銀城是仁者有也。城中幸樂樹木參天。有渠水浴池戲觀廬舍。城中
【現代漢語翻譯】 現代漢語譯本： 他說：『不如我們來商議一下。國王、王后以及所有的妃嬪，一定是都被羅剎吃光了，所以宮門才不開。』於是他們架起高梯，翻墻進入宮內，看見幾間屋子裡堆滿了死人的骸骨。大臣們責備師子（Śīzi，人名）說：『正是因為你身上帶著羅剎鬼，才導致國王喪命，國家滅亡，宮殿荒廢。你還有什麼話說？』師子回答說：『我事先有約定，事後不要埋怨。你們為什麼又要責備我呢？』大臣和百姓們向師子稟告說：『國王現在已經死了，沒有後代。我們希望師子您能登上王位，治理人民。』師子告訴他們說：『如果你們要推舉我為國王，就應當聽從我的教誨，像不同的形體發出相同的聲音一樣，都說好。』師子告訴各位大臣：『應當一起聚集軍隊，進入大海攻擊羅剎，不留下任何男女。』之後攻破鐵城，放出其中的人。按照當地的風俗習慣，如果有一個人不信奉佛法，就應當送到西山喂鬼。』從此以後，佛法興盛，得道的人無數。所以說，凡是信仰佛法的人，像這些眾生一樣平安返回，都是因為馬王（Mǎ wáng，比喻佛法）的緣故。而且那個國家有個慣例，國王生了兒子，無論是十個、一百個，還是無數個，都讓他們出家修行，誦習佛經，精通三藏（Sānzàng，佛教經典的總稱），之後再還俗，登上王位。凡是不通曉經書的人，即使被推舉也不能登上王位（出自《承事勝已經》）。 彌蓮持齋得樂，蹋母燒頭四 過去有五百個商人，其中有一個名叫彌蓮（Mílián，人名），是最年長的。五百人同乘一條船出海，船被摩竭魚（Mójié yú，海中一種巨大的魚）撞破，五百人都死了。彌蓮騎著一塊木板得以活命，漂流到鼻摩地（Bímó dì，地名）。爲了防止魚的襲擊，他東西走動。看見一條小路，進去後看見一座銀城。樹木參天，中間有浴池。這座城方方正正，四周有護城河。有四個女人從城中出來，容貌端正如同美玉。女人們迎接彌蓮說：『您真是太辛苦了。非常高興您能來到這裡。我們貪戀與您相見已經很久了。我們應當侍奉您。現在這座銀城就是您的了。城中充滿歡樂，樹木參天。有護城河、浴池、戲臺和房屋。』城中
【English Translation】 English version: He said, 'It is better to discuss this. The king, queen, and all the concubines must have been eaten by the Rakshasas (Lu剎, a type of demon), which is why the palace gate is not open.' So they erected a tall ladder and climbed over the wall into the palace, where they saw several rooms filled with the skeletons of dead people. The ministers blamed Śīzi (師子, a name) saying, 'It is because you carry the Rakshasa ghost that the king died, the country was destroyed, and the palace was ruined. What do you have to say?' Śīzi replied, 'I had an agreement beforehand, so don't complain afterwards. Why are you blaming me again?' The ministers and people reported to Śīzi, 'The king is now dead and has no descendants. We hope that you, Śīzi, will ascend the throne and govern the people.' Śīzi told them, 'If you want to elect me as king, you should follow my teachings, like different forms making the same sound, and all say yes.' Śīzi told the ministers, 'We should gather troops together and attack the Rakshasas in the sea, leaving no men or women alive.' Afterwards, they broke through the Iron City and released the people inside. According to local customs, if one person does not believe in the Buddha's teachings, they should be sent to the Western Mountains to be fed to the ghosts.' From then on, the Buddha's teachings flourished, and countless people attained enlightenment. Therefore, it is said that all those who believe in the Buddha, like these beings who returned safely, are all due to the Horse King (Mǎ wáng, metaphor for Buddha's teachings). Moreover, that country had a custom that when the king had sons, whether ten, a hundred, or countless, they would all become monks, recite and study the Buddhist scriptures, master the Three Baskets (Sānzàng, the Tripitaka), and then return to secular life and ascend the throne. Anyone who does not understand the scriptures, even if nominated, cannot ascend the throne (from the Cheng Shi Sheng Yi Jing 承事勝已經). Mílían (彌蓮, a name) holding fast to the precepts, obtaining joy, trampling mother, burning head four. In the past, there were five hundred merchants, one of whom was named Mílían (彌蓮, a name), who was the oldest. The five hundred people were on a ship at sea when the ship was broken by a Makara fish (Mójié yú, a large fish in the sea), and all five hundred died. Mílían survived by riding a plank and drifted to Bímó land (Bímó dì, a place name). To prevent fish attacks, he walked back and forth. He saw a small path and entered, seeing a silver city. The trees reached the sky, and there were bathing pools in between. The city was square and surrounded by moats. Four women came out of the city, their faces as beautiful as jade. The women greeted Mílían, saying, 'You have worked so hard. We are very happy that you have come here. We have longed to see you for a long time. We should serve you. Now this silver city is yours. The city is full of joy, the trees reach the sky. There are moats, bathing pools, stages, and houses.' In the city
有七寶殿。名曰羅縵。以金銀水精琉璃珊瑚虎珀車𤦲為殿。我等四人當供給使。晚臥早起心存教敕。便可止此。不須到他面。彌蓮即與四女人入城。上七寶殿上日日極意。在此城中千有餘歲。后彌蓮自念。是四女人不欲令我去行到他面。何等意耶。彌蓮伺四女人寢臥。竊起下殿出城前行。遙見金城。樹木浴池事事如前。有八女人。端正要說辭皆如前。彌蓮與八女人相樂極意經數千歲。后彌蓮思惟。疑是八女人。不欲令我更到他面。何等意耶。彌蓮伺八女晝臥。竊起前行。遙見水精城。樹木浴池事事如前。有十六女人從城出迎辭說如前。彌蓮即與十六女。共樂極意經數千歲。彌蓮復去乃見琉璃城。事亦如前。三十二女從城出迎。彌蓮與女共樂極意經數千歲。后出城前行。遙見鐵城。中了無迎者。彌蓮入城門。有鬼問之。彌蓮為行道。城中目見一男子。字俱引。燒鐵輪走其頭上。由入諸城坐不厭足。故使燒鐵輪走我頭上。彌蓮念。羅縵殿屑末殿羅摩殿氾郁單殿。淚出言。我何事入是中耶。彌蓮語灌鐵城鬼言。入燒鐵輪走我頭上何時當脫耶。鬼報言。有人如卿來乃得脫耳。佛言。鐵輪走彌蓮頭上。卻後六十億萬歲乃得脫耳。彌蓮者我身是。未求道時。愚癡沐浴著新衣腳蹋母頭。是故燒頭一日。八關齋四月心猶歡喜。故得四寶
【現代漢語翻譯】 現代漢語譯本 有七寶殿，名叫羅縵（殿名）。用金、銀、水精、琉璃、珊瑚、虎珀、車渠（七寶）建造宮殿。你們四人應當負責供給使喚，早晚謹慎，謹記教誨，就可以住在這裡，不必去見他。彌蓮（人名）就和四個女人進入城中，登上七寶殿，日日盡情享樂。在這城中住了一千多年後，彌蓮心想：這四個女人是不想讓我去見他，是什麼意思呢？彌蓮趁四個女人睡覺時，偷偷起身下殿，走出城往前走，遠遠看見金城，樹木和浴池都和之前一樣，有八個女人，容貌端莊，言辭動聽，都和之前一樣。彌蓮和八個女人一起盡情享樂了幾千年。後來彌蓮又想：難道是這八個女人不想讓我再去見他？是什麼意思呢？彌蓮趁八個女人午睡時，偷偷起身往前走，遠遠看見水精城，樹木和浴池都和之前一樣，有十六個女人從城裡出來迎接，說辭和之前一樣。彌蓮就和十六個女人一起盡情享樂了幾千年。彌蓮又往前走，看見琉璃城，景象也和之前一樣，三十二個女人從城裡出來迎接。彌蓮和這些女人一起盡情享樂了幾千年。後來走出城往前走，遠遠看見鐵城，城中沒有人出來迎接。彌蓮進入城門，有個鬼問他。彌蓮說自己是來修道的。城中看見一個男子，名叫俱引（人名），被燒紅的鐵輪在他頭上旋轉。因為進入各個城池，貪圖享樂沒有厭足，所以才會被燒紅的鐵輪在他頭上旋轉。彌蓮想到羅縵殿、屑末殿、羅摩殿、氾郁單殿（均為殿名），流著眼淚說：我為什麼會來到這裡？彌蓮問灌鐵城的鬼說：進入這裡，被燒紅的鐵輪在我頭上旋轉，什麼時候才能脫離？鬼回答說：有人像你一樣來到這裡才能脫離。佛說：鐵輪在彌蓮頭上旋轉，要過六十億萬年才能脫離。彌蓮就是我的前身，未求道時，愚癡地沐浴后穿上新衣，腳踩母親的頭。所以才會被燒頭一天，守八關齋戒四月，心中仍然歡喜，所以才得到四寶。
【English Translation】 English version There is a seven-jeweled palace, named Roman (palace name), made of gold, silver, crystal, lapis lazuli, coral, amber, and tridacna (seven treasures). The four of you should be responsible for providing service, being cautious morning and night, and remembering the teachings. Then you can stay here and do not need to go to see him. Milian (person's name) then entered the city with the four women, ascended the seven-jeweled palace, and enjoyed themselves to the fullest every day. After living in this city for over a thousand years, Milian thought: 'These four women do not want me to go to see him. What does this mean?' Milian, taking advantage of the four women sleeping, secretly got up, left the palace, and walked out of the city. In the distance, he saw a golden city, with trees and bathing ponds just like before. There were eight women, with dignified appearances and pleasing words, all just like before. Milian enjoyed himself to the fullest with the eight women for several thousand years. Later, Milian thought again: 'Could it be that these eight women do not want me to go to see him again? What does this mean?' Milian, taking advantage of the eight women napping, secretly got up and walked forward. In the distance, he saw a crystal city, with trees and bathing ponds just like before. Sixteen women came out of the city to greet him, with words just like before. Milian then enjoyed himself to the fullest with the sixteen women for several thousand years. Milian walked further and saw a lapis lazuli city, with the scene also just like before. Thirty-two women came out of the city to greet him. Milian enjoyed himself to the fullest with these women for several thousand years. Later, he walked out of the city and forward, and in the distance, he saw an iron city. There was no one to greet him. Milian entered the city gate, and a ghost asked him. Milian said that he had come to cultivate the Way. In the city, he saw a man named Juyin (person's name), with a burning iron wheel spinning on his head. Because he entered various cities and indulged in pleasure without satisfaction, he was made to have a burning iron wheel spinning on his head. Milian thought of the Roman Palace, Xiemo Palace, Luomo Palace, and Fanyu Palace (all palace names), and with tears in his eyes, he said: 'Why did I come to this place?' Milian asked the ghost guarding the iron city: 'Having entered here, with a burning iron wheel spinning on my head, when will I be able to escape?' The ghost replied: 'Only when someone like you comes here will you be able to escape.' The Buddha said: 'The iron wheel will spin on Milian's head, and it will take sixty billion years to escape. Milian is my former self. Before seeking the Way, I foolishly bathed and put on new clothes, and stepped on my mother's head. That is why I was burned on the head. On the first day, I observed the Eight Precepts and for four months my heart was still joyful, so I obtained the four treasures.'
城金銀水精琉璃。壽數千萬歲。是故世間人至死不厭五欲。所思欲人。不孝父母師。車輪踐之。當如彌蓮矣(出彌蓮經又出福報經)。
優波斯納兄妻後悔為道兄射殺弟矢反自害五
羅閱祇國有賈客。兄弟二人共住一處。兄求長者女欲以為婦。其女年小未任出適。兄與眾賈遠至他國。經歷多年滯不時還。女年向大而語其弟。卿兄遠行沒彼不還。汝今宜可取我女。其弟答言。何有是事。長者數說。其弟意堅未曾迴轉長者詐作遠書。托諸賈客說兄死亡。復告之曰。卿兄已死。汝當云何。弟娶其女經歷數時。女已懷𨉃。兄從遠還。弟心懷懼逃至舍衛。如是展轉到于佛前。求索出家。佛即聽許。便成沙門名優波斯。奉持律行得阿羅漢。兄知忿恨。欲殺之至舍衛國。即出重募賞金五百兩。應募者相將俱進。見弟坐禪欻生慈念。云何殺此比丘。吾設不殺當奪我金。欲射比丘乃中其兄。其兄懷恚憤命忽而終。受毒蛇形。生此道人戶樞之中。戶數開閉。撽身而死。還願更作小形毒蟲。依道人屋。從屋下墮比丘頂上。惡毒猛熾即便命終。告舍利弗。乃往過去有辟支佛。出現於世處在山林。時有獵師恒捕禽獸。施設方計望伺茍得。辟支佛驚其禽獸伺捕不得。便懷瞋恚以毒箭。射辟支佛。時辟支佛。心愍此人慾令改悔。為現神足
【現代漢語翻譯】 現代漢語譯本：用金、銀、水精（水晶）、琉璃建造的城市。壽命有千萬歲。因此，世間的人到死也不會厭倦五種慾望。所思念的人，不孝順父母和老師。車輪碾壓他們，就像彌蓮一樣。（出自《彌蓮經》，又出自《福報經》）。
優波斯納（Upasna，比丘名）的哥哥的妻子後悔了，因為道兄射殺了他的弟弟，箭反而害了自己五次。
在羅閱祇國（Rajagrha）有一個商人，兄弟二人住在一起。哥哥想娶一位長者的女兒為妻。那女兒年紀還小，不能出嫁。哥哥和眾商人一起到遙遠的國家做生意，過了很多年都沒有回來。女兒漸漸長大，就對弟弟說：『你的哥哥遠行，可能已經死在外面了。你現在應該娶我。』弟弟回答說：『怎麼會有這種事？』長者多次勸說，但弟弟心意堅定，從未改變。長者就假造了一封從遠方寄來的信，託付給一些商人，說哥哥已經死了。又告訴弟弟說：『你的哥哥已經死了，你打算怎麼辦？』弟弟娶了長者的女兒，過了幾個月，那女子已經懷孕。哥哥從遠方回來了。弟弟心中害怕，逃到了舍衛國（Sravasti）。就這樣輾轉到了佛陀面前，請求出家。佛陀就答應了他，於是他成了沙門（Sramana，出家修道者），名叫優波斯。他奉持戒律，證得了阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者）。哥哥知道后非常憤怒，想要殺了他，就到了舍衛國，拿出重金五百兩作為賞金招募殺手。應募的人一起前去，看見弟弟正在坐禪，突然生起了慈悲之心，心想：『為什麼要殺這個比丘（Bhiksu，出家男子）呢？』心想即使不殺他，也會失去賞金。想要射殺比丘，結果卻射中了哥哥自己。哥哥懷著憤怒和怨恨，突然死去，轉產生了一條毒蛇，生在這個道人的門樞之中。門每次開關，都會碰到蛇身，蛇就被夾死了。又發願變成更小的毒蟲，依附在道人的屋子上，從屋頂上掉到比丘的頭上，毒性猛烈，比丘立刻就死了。佛陀告訴舍利弗（Sariputra，佛陀的十大弟子之一）：『過去有一位辟支佛（Pratyekabuddha，獨覺佛），出現在世間，住在山林中。當時有一位獵人，經常捕捉禽獸，設定各種陷阱，希望能夠抓到獵物。辟支佛驚動了他的禽獸，使他無法捕捉到獵物。獵人就懷著嗔恨心，用毒箭射辟支佛。當時辟支佛，心中憐憫這個人，想要讓他改過自新，就顯現了神足通（神通）。』
【English Translation】 English version: Cities made of gold, silver, crystal (water crystal), and lapis lazuli. Their lifespan is tens of millions of years. Therefore, worldly people never tire of the five desires until death. Those who are thought of, who are not filial to their parents and teachers, are crushed by chariot wheels, just like Milian. (From the Milian Sutra and the Fubao Sutra).
Upasna's (name of a Bhiksu) elder brother's wife regretted that the fellow practitioner had shot his younger brother, and the arrow harmed himself five times.
In Rajagrha, there was a merchant, two brothers living together. The elder brother sought to marry the daughter of an elder. The daughter was young and not yet ready to marry. The elder brother and other merchants went to a distant country, and after many years, they were delayed and did not return in time. The daughter grew older and said to the younger brother, 'Your brother has traveled far and may have died there. You should marry me now.' The younger brother replied, 'How could such a thing be?' The elder repeatedly persuaded him, but the younger brother's mind was firm and never changed. The elder fabricated a letter from afar, entrusted to some merchants, saying that the elder brother had died. He also told the younger brother, 'Your brother has died, what do you intend to do?' The younger brother married the elder's daughter, and after several months, the woman was pregnant. The elder brother returned from afar. The younger brother was afraid and fled to Sravasti. In this way, he went to the Buddha and asked to become a monk. The Buddha agreed, and he became a Sramana (ascetic), named Upasna. He upheld the precepts and attained Arhatship (a saint who has cut off all afflictions and attained liberation). The elder brother knew of this and was very angry, wanting to kill him, so he went to Sravasti and offered a reward of five hundred taels of gold to recruit assassins. Those who responded went together, saw the younger brother sitting in meditation, and suddenly felt compassion, thinking, 'Why kill this Bhiksu (ordained male)?' Thinking that even if he didn't kill him, he would lose the reward. He wanted to shoot the Bhiksu, but instead shot his own brother. The elder brother, filled with anger and resentment, suddenly died and was reborn as a venomous snake, born in the door hinge of this ascetic. Every time the door opened and closed, it would touch the snake's body, and the snake would be crushed to death. He also vowed to become an even smaller venomous insect, clinging to the ascetic's house, falling from the roof onto the Bhiksu's head, and the venom was so fierce that the Bhiksu died immediately. The Buddha told Sariputra (one of the Buddha's ten great disciples), 'In the past, there was a Pratyekabuddha (Solitary Buddha) who appeared in the world, living in the mountains and forests. At that time, there was a hunter who often hunted birds and beasts, setting up various traps, hoping to catch prey. The Pratyekabuddha startled his birds and beasts, preventing him from catching prey. The hunter was filled with anger and shot the Pratyekabuddha with a poisoned arrow. At that time, the Pratyekabuddha, with compassion in his heart for this person, wanted to make him repent, so he manifested supernatural powers (Siddhi).'
。於時獵師心懷敬仰。恐怖自㥽歸誠謝過。時辟支佛受其悔懺。毒攻而死。其人命終便墮地獄。既出地獄。五百世中常被毒死。至於今日得羅漢道。猶為毒蟲所螫而死(出賢愚經第十卷)。
薩薄然臂濟諸賈客六
昔閻浮提。五百賈客。共行曠野經由險路。大山孔中極為黑闇。時諸商人迷悶愁憂。恐失財物。此處多賊而復怖畏。咸共同心。向于天地日月山海一切神祇。啼哭求哀。時薩薄。愍諸商客。告言莫怖。吾當為汝作大明照。是時薩薄即以白㲲自纏兩臂。蘇油灌之。然用當炬。將諸商人。經於七日乃越此闇。時諸賈客感戴其恩慈敬無量。各獲安隱喜不自勝。時薩薄我身是。諸賈客者今五百比丘是(出賢愚經第六卷)。
薩薄欲買取五戒羅剎不能得侵七
昔有薩薄。聞于外國更有異寶。欲往治生。而二國中間有羅剎難。不可得過。薩薄遊行見市西門。有一道人空床上坐云賣五戒。薩薄問云五戒云何。答曰。無形直。口受心持。后得生天。見世能卻羅剎鬼難。薩薄欲買。問索幾錢。答金錢一千。即就授與受五戒竟。語言。卿向外國到界畔上。羅剎若來卿但語言。我是釋迦五戒弟子。薩薄少時到二國中間。見羅剎。身長一丈三尺。頭黃如蘘。眼如赤丁。舉體鱗甲。更互開口如魚鼓鰓。仰接飛燕
【現代漢語翻譯】 現代漢語譯本：當時獵人心懷敬仰，恐懼自責，歸順謝罪。當時辟支佛接受了他的懺悔，但因毒發身亡。這個人死後便墮入地獄。從地獄出來后，五百世中常常被毒死。直到今天證得羅漢果位，仍然被毒蟲所咬而死（出自《賢愚經》第十卷）。
薩薄燃臂救濟眾賈客
過去在閻浮提（Jambudvipa，指我們所居住的這個世界），有五百個商人一起行走在曠野中，經過險峻的道路。大山洞中極其黑暗。當時商人們迷茫憂愁，害怕丟失財物。這裡有很多盜賊，令人非常恐懼。大家都同心同德，向天地日月山海一切神祇啼哭求哀。當時薩薄（Sattva，勇猛的意思，這裡指人名）憐憫這些商人，告訴他們不要害怕，他願意為大家照亮道路。於是薩薄用白色的毛氈纏繞自己的雙臂，澆上酥油，點燃作為火炬，帶領商人們經過了七天，才越過這片黑暗。當時商人們感念他的恩德，慈愛恭敬之心無量無邊，各自獲得平安，喜悅得無法自持。當時的薩薄就是我（指釋迦牟尼佛的前世），那些商人們就是現在的五百比丘（Bhikkhu，佛教出家男眾）（出自《賢愚經》第六卷）。
薩薄想要買五戒，羅剎（Rakshasa，惡鬼）不能侵犯
過去有個薩薄（Sattva，勇猛的意思，這裡指人名），聽說外國有奇異的寶物，想要前去經商。但是兩國之間有羅剎（Rakshasa，惡鬼）作難，無法通過。薩薄看見集市西門，有一個道人坐在空床上，說要賣五戒。薩薄問五戒是什麼。道人回答說：『無形無相，只需口頭接受，心中持守，以後可以昇天，在世可以避免羅剎鬼的災難。』薩薄想要購買，問要多少錢。道人回答說要一千金錢。薩薄立刻付錢接受了五戒。道人說：『你前往外國，到達邊界的時候，羅剎如果來了，你只要說，我是釋迦（Sakya，釋迦牟尼佛的姓氏）的五戒弟子。』薩薄不久到達兩國中間，看見羅剎，身長一丈三尺，頭黃如蘘，眼睛像紅色的釘子，全身佈滿鱗甲，交替張開嘴巴，像魚鼓動鰓一樣，仰頭吞食飛燕。
【English Translation】 English version: At that time, the hunter felt reverence in his heart, was filled with fear and self-reproach, and sincerely repented and apologized. The Pratyekabuddha (one who attains enlightenment on their own, without a teacher) accepted his repentance, but died from the poison. After this person died, he fell into hell. After emerging from hell, he was repeatedly poisoned to death for five hundred lifetimes. Even today, having attained the state of Arhat (one who has attained enlightenment), he still died from the sting of poisonous insects (from the Tenth Volume of the Damamūka-nidāna).
Sattva Burns His Arms to Save the Merchants
In the past, in Jambudvipa (the continent where we live), there were five hundred merchants traveling together through a wilderness, passing through dangerous roads. The cave in the great mountain was extremely dark. At that time, the merchants were confused and worried, fearing the loss of their wealth. There were many thieves here, which caused great fear. Everyone wholeheartedly cried out and begged for help from the heavens, the earth, the sun, the moon, the mountains, the seas, and all the deities. At that time, Sattva (meaning courageous, here referring to a person's name) had compassion for these merchants and told them not to be afraid, that he would light the way for them. Then Sattva wrapped his arms with white felt, poured sesame oil on them, and lit them as torches, leading the merchants for seven days until they crossed the darkness. At that time, the merchants were grateful for his kindness, and their reverence and respect were boundless. Each of them obtained peace and safety, and their joy was overwhelming. The Sattva at that time was me (referring to a previous life of Shakyamuni Buddha), and those merchants are the five hundred Bhikkhus (Buddhist monks) of today (from the Sixth Volume of the Damamūka-nidāna).
Sattva Wants to Buy the Five Precepts, Rakshasa (demon) Cannot Invade
In the past, there was a Sattva (meaning courageous, here referring to a person's name) who heard that there were rare treasures in a foreign country and wanted to go there to trade. However, there was a Rakshasa (demon) causing trouble between the two countries, making it impossible to pass. Sattva saw a Taoist sitting on an empty bed in the west gate of the market, saying he was selling the Five Precepts. Sattva asked what the Five Precepts were. The Taoist replied: 'They are formless and intangible, only requiring oral acceptance and mental adherence. In the future, you can ascend to heaven, and in this life, you can avoid the calamities of Rakshasa demons.' Sattva wanted to buy them and asked how much they cost. The Taoist replied that they cost one thousand gold coins. Sattva immediately paid the money and received the Five Precepts. The Taoist said: 'When you go to the foreign country and reach the border, if the Rakshasa comes, you only need to say, 'I am a disciple of Sakya (Shakyamuni Buddha's family name) who observes the Five Precepts.' Not long after, Sattva arrived in the middle of the two countries and saw the Rakshasa, who was thirteen feet tall, with a yellow head like a seed pod, eyes like red nails, and a body covered in scales. It alternately opened its mouth like a fish flapping its gills, looking up to swallow flying swallows.
踏地沒膝。口熱血流。群眾數千直捉薩薄。語言。我是釋迦五戒弟子。羅剎聞此永不肯放。薩薄聊以兩拳叉之。拳入鱗甲拔不得出。又以腳踏頭。撞拔復不出。五體沒鱗甲中。唯背得動。羅剎謂言。
汝身及手足 一時悉被羈 但當去就死 跳踉復何為
薩薄志意猶固。語羅剎曰。
我身及手足 一時雖被系 攝心如金石 終不為汝斃
羅剎又語薩薄曰。
吾是鬼中王 為人多力膂 從來食汝輩 不可得稱數 但當去就死 何為自寬語
薩薄冒欲罵怒。自念。此身輪迴三界。未曾乞人。我今當以乞。此羅剎作一頓飽。即曰。
我此腥臊身 久欲相去離 羅剎得我便 悉持以佈施 志求摩訶乘 果成一切智
羅剎聰明。解薩薄語。便生愧心。放薩薄去。長跪合掌向其謝曰。
君是度人師 三界之希有 志求摩訶乘 成佛當不久 是故自歸命 頭面禮稽首
羅剎悔過。竟送薩薄至外國。大得珍寶。又送還家。大修功德。遂成道跡(出雜譬喻經與前多同意向小異故復兩存)。
商人共鵠生子子皆得道八
畜生及人一切四生。問曰。云何知人中有卵生。答曰。如所說。閻浮利地。多有商人入海采寶。得二鵠。隨
【現代漢語翻譯】 現代漢語譯本：
他（薩薄）陷進地裡，沒及膝蓋。口中流出熱血。數千民眾眼睜睜地看著薩薄被捉住。薩薄說道：『我是釋迦（釋迦牟尼佛，Sakyamuni）的五戒弟子。』羅剎（Rakshasa，一種惡鬼）聽了這話，仍然不肯放手。薩薄只好用兩拳去叉羅剎。拳頭陷入羅剎的鱗甲中，卻拔不出來。又用腳去踩羅剎的頭，撞擊，仍然拔不出來。五體都陷入鱗甲之中，只有背部還能動。羅剎說道：
『你的身體和手腳，一時都被束縛住了，只能等死，跳來跳去又有什麼用呢？』
薩薄的意志仍然堅定，對羅剎說：
『我的身體和手腳，一時雖然被束縛，但我的心像金石一樣堅定，終究不會被你殺死。』
羅剎又對薩薄說：
『我是鬼中的王者，力氣很大。向來吃你們這些人，多得數不清。只能等死，何必自己說寬慰的話呢？』
薩薄想要罵他，但轉念一想：『這個身體在三界（Trailokya）中輪迴，從未向人乞討過。我今天應當用它來乞求，讓這個羅剎飽餐一頓。』於是說：
『我這腥臭的身體，早就想和它分離了。羅剎得到我，就全部拿去佈施吧。我立志追求摩訶乘（Mahayana，大乘），最終成就一切智（Sarvajna，一切智慧）。』
羅剎很聰明，聽懂了薩薄的話，便生出愧疚之心，放了薩薄，長跪合掌向他謝罪說：
『您是度人的導師，三界中難得一見。立志追求摩訶乘，成佛的日子當不遠了。因此我歸順於您，頭面著地，頂禮膜拜。』
羅剎悔過後，竟然送薩薄到了外國，得到了大量的珍寶，又送他回家，大修功德，最終成就了道業（Dharma）。（出自《雜譬喻經》，與前面的故事大體相同，只是略有不同，所以都保留了下來。）
商人與鵠（Swan）生子，兒子們都得道第八
畜生和人，一切四生（四種生命形式）。有人問：『怎麼知道人中有卵生呢？』回答說：『就像經中所說，閻浮利地（Jambudvipa，我們所居住的世界），有很多商人入海采寶，得到兩隻鵠，隨
【English Translation】 English version:
He (Sattva) sank into the ground, up to his knees. Hot blood flowed from his mouth. Thousands of people watched as Sattva was captured. Sattva said, 'I am a disciple of Sakyamuni (Sakyamuni, the Buddha) who observes the five precepts.' The Rakshasa (Rakshasa, a type of demon) heard this but still refused to let go. Sattva had no choice but to use his fists to jab at the Rakshasa. His fists sank into the Rakshasa's scales, but he couldn't pull them out. He then tried to stomp on the Rakshasa's head, but he still couldn't pull his limbs out. His entire body was submerged in the scales, with only his back able to move. The Rakshasa said:
'Your body and limbs are all bound at once, you can only wait for death, what's the use of jumping around?'
Sattva's will remained firm. He said to the Rakshasa:
'My body and limbs, though bound at once, my mind is as firm as gold and stone, I will not be killed by you.'
The Rakshasa then said to Sattva:
'I am the king of ghosts, with great strength. I have always eaten people like you, countless in number. You can only wait for death, why speak comforting words to yourself?'
Sattva wanted to curse him, but then he thought: 'This body has been reincarnating in the three realms (Trailokya) and has never begged from anyone. Today, I should use it to beg, to give this Rakshasa a full meal.' So he said:
'I have long wanted to separate from this foul-smelling body. Rakshasa, take me and give me all away as alms. I aspire to seek the Mahayana (Mahayana, the Great Vehicle), and ultimately achieve Sarvajna (Sarvajna, all-knowing wisdom).'
The Rakshasa was intelligent and understood Sattva's words. He felt ashamed and released Sattva, kneeling with palms together to apologize, saying:
'You are a teacher who saves people, rare in the three realms. Aspiring to seek the Mahayana, the day of becoming a Buddha is not far off. Therefore, I take refuge in you, prostrating my head to the ground in reverence.'
The Rakshasa repented and even escorted Sattva to a foreign country, obtaining a large amount of treasure, and then sent him home, performing great meritorious deeds, and ultimately achieving the path (Dharma). (From the Miscellaneous Parables Sutra, largely the same as the previous story, but with slight differences, so both are preserved.)
The Merchant and the Swan (Swan) give birth to sons, all of whom attain the path, eighth.
Beasts and humans, all four types of birth (four forms of life). Someone asked: 'How do we know that there are oviparous births among humans?' The answer is: 'As it is said in the sutras, in Jambudvipa (Jambudvipa, the world we live in), there are many merchants who enter the sea to collect treasures, obtaining two swans, and then'
意所化失一一在。與共遊戲。寢臥一室共彼合會。遂生二卵。卵漸溫熟。便生二童。后大出家學道。得阿羅漢果。一名尸披羅。二名優缽尸婆羅。問曰。云何知人中有濕生。答曰。如經所說。有頂生王。尊者遮羅。尊者優婆遮。羅利女。問曰。云何知人中有化生。答曰。劫初人是也。已得聖法者不復卵生濕生。問曰。何故不復卵生濕生耶。答曰。卵生濕生畜生趣所攝(出鞞婆沙經第十四卷)。
眾賈飢渴天人指間降八味水九
昔有導師。與五百賈人共行作賈到。大曠野絕無水漿。飢渴困極四方求索。登高遠望見有樹木。謂當有水。俱共馳往。至見樹下。周匝生草其地清潔。咸共穿鑿。時有天人遙見導師。如申臂頃來到其所。住于樹上申其右手。從五指間流出八味甘美之水。而無窮盡。皆得飽滿(出十卷譬喻經第三卷)。
商人驅牛以贖龍女得金奉親十
佛住舍衛城南有大林邑。商人驅八牛。到北方俱哆國。復有一商人。共在澤中放牛。時離車捕得一龍女。穿鼻牽行。商人見之。即起慈心。問離車言。汝牽此欲作何等。答言。我欲殺啖。商人言勿殺。我與汝一牛。貿取放之捕者不肯。乃至八牛。方言。今為汝故我當放之。即取八牛放去龍女。時商人復念。此是惡人恐復追逐更還捕取。即自隨逐
【現代漢語翻譯】 現代漢語譯本： 『意所化失一一在』，意思是說，他們一起玩耍，同住一室，彼此交合，於是生下兩個卵。卵逐漸變得溫暖成熟，便生出兩個童子。後來他們長大出家學道，證得阿羅漢果位。一個名叫尸披羅（Śīpīla，戒藏），另一個名叫優缽尸婆羅（Upasīpīla，近戒藏）。 有人問：『如何知道人中有濕生？』 回答說：『如經中所說，有有頂生王，尊者遮羅（Cala），尊者優婆遮羅（Upacala），羅利女（Loli）。』 有人問：『如何知道人中有化生？』 回答說：『劫初的人就是化生。』已經證得聖法的人不再有卵生或濕生。 有人問：『為什麼不再有卵生或濕生呢？』 回答說：『因為卵生和濕生屬於畜生道所攝。』（出自《鞞婆沙經》第十四卷）
眾賈飢渴，天人指間降八味水 過去有一位導師，與五百位商人一起做買賣。他們來到一片廣闊的荒野，完全沒有水。他們飢渴難耐，四處尋找。他們登上高處，遠遠望見有樹木，認為那裡應該有水，便一起奔跑過去。到達樹下，看見周圍長滿了草，地面也很乾凈。他們便一起挖掘。當時有一位天人遠遠地看見了這位導師，像伸出手臂那麼短的時間就來到了他們那裡。他站在樹上，伸出右手，從五指間流出八種味道甘美的水，無窮無盡。他們都得到了飽足。（出自《十卷譬喻經》第三卷）
商人驅牛以贖龍女得金奉親 佛陀住在舍衛城南邊的大林邑。一位商人趕著八頭牛，前往北方俱哆國（Kuta）。另一位商人，一起在沼澤中放牛。當時，離車人（Licchavi）抓到了一位龍女，穿了鼻孔牽著走。商人看見了，立刻生起慈悲心，問離車人說：『你牽著她想做什麼？』離車人回答說：『我想殺了吃掉。』商人說：『不要殺，我給你一頭牛，換取放了她。』捕龍女的人不肯，直到商人給了八頭牛，捕龍女的人才說：『好吧，爲了你的緣故，我放了她。』商人又想，這些人是惡人，恐怕他們會追回來再次捕捉龍女，於是就自己跟隨在龍女後面。
【English Translation】 English version: '意所化失一一在' means that they played together, lived in the same room, and had intercourse with each other, and then gave birth to two eggs. The eggs gradually became warm and mature, and then two boys were born. Later, when they grew up, they left home to study the Way and attained the Arhatship. One was named Śīpīla (戒藏, meaning 'Precept Store'), and the other was named Upasīpīla (近戒藏, meaning 'Near Precept Store'). Someone asked: 'How do we know that there are beings born from moisture among humans?' The answer is: 'As stated in the scriptures, there are the King of the Highest Heaven, Venerable Cala (遮羅), Venerable Upacala (優婆遮羅), and the woman Loli (羅利女).' Someone asked: 'How do we know that there are beings born by transformation among humans?' The answer is: 'The people at the beginning of the kalpa (劫初) were born by transformation.' Those who have attained the holy Dharma are no longer born from eggs or moisture. Someone asked: 'Why are they no longer born from eggs or moisture?' The answer is: 'Because beings born from eggs and moisture are included in the animal realm.' (From the Vibhasa Sutra, Volume 14)
Merchants are hungry and thirsty, and a deva (天人) sends down eight-flavored water from between his fingers In the past, there was a guide who was doing business with five hundred merchants. They came to a vast wilderness where there was no water at all. They were extremely hungry and thirsty, and searched everywhere. They climbed to a high place and saw trees in the distance, thinking that there should be water there, so they ran together. When they arrived under the trees, they saw that the surrounding area was covered with grass and the ground was clean. They began to dig together. At that time, a deva saw the guide from afar and came to them in the time it takes to stretch out an arm. He stood on the tree and stretched out his right hand, and eight kinds of sweet and delicious water flowed from between his five fingers, endlessly. They were all satisfied. (From the Parable Sutra in Ten Volumes, Volume 3)
A merchant redeems a dragon girl with cows and obtains gold to support his parents The Buddha was staying in the Great Forest Village south of Shravasti (舍衛城). A merchant was driving eight cows to the northern Kuta (俱哆) country. Another merchant was grazing cows together in a swamp. At that time, the Licchavis (離車人) captured a dragon girl, pierced her nose, and led her away. The merchant saw this and immediately felt compassion. He asked the Licchavis: 'What do you want to do with her?' The Licchavis replied: 'I want to kill her and eat her.' The merchant said: 'Don't kill her, I will give you a cow in exchange for letting her go.' The captors refused, but when the merchant gave them eight cows, they said: 'Okay, for your sake, I will let her go.' The merchant then thought, these people are evil, I am afraid they will come back and capture the dragon girl again, so he followed behind the dragon girl himself.
看其所向。到一池邊。龍變為人身。語商人言。天施我命今欲報恩。可共我入宮。當報天恩。商人答言。汝等龍性卒暴瞋恚無常。或能殺我。答言。前人系我。我力能殺。彼但以受布薩法故。都無殺心。何況天今施我壽命。而當加害。小住此中。我先入摒擋。是龍門邊見二龍繫在一處。問言。汝為何事。答言。此龍女半月中三日受齋法。我兄弟守護此龍女。不堅固為離車所得。以是故被系。唯愿天慈語令放我。此龍女若問欲食何等食者。當索閻浮提人間食。龍女摒擋已。便即呼入。坐寶床褥上。龍女白言。天今欲食何等食。答言。欲須閻浮提人間食。即下種種食。問龍女言。此人何故被系。龍女言。此有過我欲殺之。商人言。汝莫殺。不爾要當殺之。商人言。汝放彼者我當食耳。白言。不得直爾放之。當罰六月擯置人間。商人問言。汝有如是莊嚴用受布薩為。答言。我龍法有五事苦。何等五。生時龍。眠時龍。淫時龍。瞋時龍。一日之半三過。皮肉落地熱沙煿身。復問。汝欲求何等。答言。我欲求人道中生。問我已得人身應求何等。答言。出家難得。又問。當就誰出家。答言。如來應供正遍知今在舍衛城。未脫者脫。汝可就出家。便言。我欲還歸。龍女即與八餅金語言。此是龍金。足汝父母。眷屬終身用不盡語言。汝
【現代漢語翻譯】 現代漢語譯本： 觀察他要去的地方。他來到一個池塘邊，龍變化成人身，對商人說：『上天賜予我生命，現在我想報恩。你可以和我一起進入龍宮，我將報答上天的恩德。』商人回答說：『你們龍的性情急躁、易怒、變化無常，或許會殺了我。』龍回答說：『之前有人束縛我，我有能力殺了他，但他因為奉行布薩（受持齋戒）的緣故，根本沒有殺心。更何況現在上天賜予我壽命，我怎麼會加害於你呢？你在這裡稍作停留，我先進入宮中安排。』 在龍宮門邊，商人看見兩條龍被綁在一起，便問：『你們因為什麼事被綁在這裡？』龍回答說：『這條龍女每個半月中有三天受持齋戒，我們兄弟負責守護她。因為我們不夠堅定，被離車（Licchavi，古印度部族名）人抓住了，所以被綁在這裡。只希望您能慈悲地告訴他們放了我們。如果龍女問想吃什麼食物，就說要閻浮提（Jambudvipa，指人間）的食物。』 龍女安排妥當后，就立即叫商人進去，讓他坐在寶床上。龍女問道：『您現在想吃什麼食物？』商人回答說：『我想要閻浮提人間的食物。』龍女隨即端上各種食物。商人問龍女說：『這些人為什麼被綁在這裡？』龍女說：『他們犯了錯，我想殺了他們。』商人說：『你不要殺他們，不然我就要殺了你。』商人說：『你放了他們，我才肯吃東西。』龍女說：『不能就這樣放了他們，要懲罰他們，將他們流放到人間六個月。』 商人問龍女說：『你擁有如此莊嚴的福報，為何還要受持布薩？』龍女回答說：『我們龍有五種苦惱。是哪五種呢？出生時是龍，睡覺時是龍，行淫時是龍，發怒時是龍，一天之中有三次，皮肉掉落，被熱沙煎熬。』商人又問：『你想要追求什麼？』龍女回答說：『我想要在人道中出生。』商人問：『我已經得到人身，應該追求什麼？』龍女回答說：『出家很難得。』又問：『應該跟隨誰出家？』龍女回答說：『如來（Tathagata，佛的稱號之一）、應供（Arhat，阿羅漢的稱號之一）、正遍知（Samyaksambuddha，佛的稱號之一）現在在舍衛城（Sravasti，古印度城市名），能讓未解脫的人解脫。你可以去那裡出家。』 商人便說：『我想回去了。』龍女就給了他八餅金子，說：『這是龍宮的金子，足夠你的父母和眷屬終身享用不盡。』
【English Translation】 English version: Observing where he was going, he came to a pond. The dragon transformed into a human and said to the merchant, 'Heaven has bestowed life upon me, and now I wish to repay this kindness. You may enter the palace with me, and I shall repay Heaven's grace.' The merchant replied, 'Your dragon nature is rash, prone to anger, and inconstant. You might kill me.' The dragon answered, 'Someone previously bound me, and I had the power to kill him, but because he observed the Uposatha (observance of precepts), he had no intention of killing. Moreover, now that Heaven has granted me life, how could I harm you? Wait here a little while, and I will first go in and make arrangements.' At the gate of the dragon palace, the merchant saw two dragons bound together and asked, 'Why are you bound here?' The dragons replied, 'This dragon girl observes the fast for three days every half-month, and we brothers are responsible for guarding her. Because we were not steadfast, we were captured by the Licchavis (an ancient Indian tribe), and that is why we are bound here. We only hope that you will kindly tell them to release us. If the dragon girl asks what food she desires, say that she wants food from Jambudvipa (the human world).' After the dragon girl had made arrangements, she immediately called the merchant in and had him sit on a jeweled bed. The dragon girl asked, 'What food do you wish to eat now?' The merchant replied, 'I desire food from the human world of Jambudvipa.' The dragon girl then brought forth various kinds of food. The merchant asked the dragon girl, 'Why are these people bound here?' The dragon girl said, 'They have transgressed, and I wish to kill them.' The merchant said, 'Do not kill them, or I will kill you.' The merchant said, 'If you release them, then I will eat.' The dragon girl said, 'I cannot simply release them like that. They must be punished by being banished to the human world for six months.' The merchant asked the dragon girl, 'With such magnificent blessings, why do you still observe the Uposatha?' The dragon girl replied, 'We dragons have five sufferings. What are the five? At birth, we are dragons; when sleeping, we are dragons; when engaging in sexual activity, we are dragons; when angry, we are dragons; and three times in half a day, our skin and flesh fall off, and we are scorched by hot sand.' The merchant further asked, 'What do you seek?' The dragon girl replied, 'I wish to be born in the human realm.' The merchant asked, 'Now that I have obtained a human body, what should I seek?' The dragon girl replied, 'It is difficult to attain ordination.' He further asked, 'Who should I ordain with?' The dragon girl replied, 'The Tathagata (one of the titles of the Buddha), Arhat (one of the titles of the Arhat), Samyaksambuddha (one of the titles of the Buddha) is now in Sravasti (an ancient Indian city), and he can liberate those who are not yet liberated. You can go there to ordain.' The merchant then said, 'I wish to return.' The dragon girl then gave him eight cakes of gold, saying, 'This is gold from the dragon palace, enough for your parents and family to use for the rest of their lives.'
閤眼。即以神變持著本國。行伴先至。語其家言。入龍宮去。父母謂兒已死。眷屬宗親聚在一處悲號啼哭。時放牧者及取薪草人。見已先還語其家言。某甲來歸。家人聞已即大歡喜。出迎入家已為作生會。作生會時以八餅金持與父母。此是龍金。截已更生。盡壽用之(出僧祇律第三十三卷)。
賈客為羅剎所縛十一
有一賈客主。將諸賈人入險難處。遇羅剎鬼。以手遮之言。汝住莫動不聽汝去。賈客主即以右拳擊之。拳即著鬼挽不可離。復以左拳擊之。亦不可離。以右足蹴之。亦復如是。以頭沖之。頭即復著。鬼問言。汝今如是欲作何等。心休息未。答言雖復五事被系。心終不息。當以精進力與汝相擊。鬼時念。此人膽力極大。即曰。汝精進力大必不休息。今放汝去(出大智論第十六卷)。
賈客采寶救將死人十二
有賈客主。名為吉利。入海取大珍寶。安隱而出。凡有八十億摩尼珠。一一皆直百億兩金。以多寶物與一乞人。不入其家復還至海。採取珍寶。入海之後倍得寶物。經八十歲還到本國。欲入城時見犯罪人。殺者執縛打惡聲鼓。街巷唱令將至殺處。加以刑戮。時應死者逢見吉利。作是言。賈客主。救我死罪。施我壽命。是大檀越賢善好人。吉利聞已語應死者。咄人。我今施汝無畏。
【現代漢語翻譯】 現代漢語譯本： 閉上眼睛，立即以神通力帶著（八餅金）回到自己的國家。同行的人先到，用家鄉的語言說話，然後進入龍宮離去。父母以為兒子已經死了，親屬宗族聚集在一起悲傷啼哭。這時放牧的人和砍柴的人，看見（他）后先回家告訴他的家人說，某某回來了。家人聽了后非常高興，出門迎接他進入家中，為他舉辦了慶祝生還的聚會。舉辦生還聚會時，（他）拿出八塊金餅交給父母，說：『這是龍宮的金子，截斷後還會再生長，足夠你們一生使用。』（出自《僧祇律》第三十三卷） 有一個商隊首領，帶領商人們進入危險的地方，遇到了羅剎鬼（Rākṣasa，惡鬼）。羅剎鬼用手攔住他們說：『你們站住，不許動，不讓你們走。』商隊首領立即用右拳擊打羅剎鬼，拳頭卻粘在鬼身上無法離開。又用左拳擊打，也無法離開。用右腳踢，也是一樣。用頭撞，頭也粘住了。鬼問他說：『你現在這樣想做什麼？心休息了嗎？』（商隊首領）回答說：『即使五處都被束縛，我的心也不會停止。我將用精進的力量與你搏鬥。』當時羅剎鬼心想：『這個人膽量和力量極大。』就說：『你的精進力很大，一定不會停止，現在放你走吧。』（出自《大智度論》第十六卷） 有一個商隊首領，名叫吉利（Kilaya）。入海獲取大量珍寶，平安歸來。總共有八十億摩尼珠（Maṇi，寶珠），每一顆都價值百億兩黃金。他用大量的寶物施捨給一個乞丐，沒有進入自己的家就又回到海里，繼續採集珍寶。入海之後，獲得的寶物比之前多了一倍。經過八十年後，回到自己的國家。將要入城時，看見一個罪犯，劊子手捆綁著他，敲著發出惡聲的鼓，在街巷裡宣告，將要押送到刑場處決。當時這個將要被處死的人，碰見了吉利，對他說：『商隊首領，救我一命，給我活下去的機會。您是大施主，賢善的好人。』吉利聽了后對這個將要被處死的人說：『喂，我今天施予你無畏。』
【English Translation】 English version: He closed his eyes and immediately used his supernatural power to bring (the eight gold cakes) back to his country. His companions arrived first, spoke in the local language, and then entered the dragon palace and left. His parents thought their son was dead, and relatives and family members gathered together, weeping and wailing. At this time, shepherds and wood gatherers saw (him) and returned home first to tell his family, 'So-and-so has returned.' The family was overjoyed, went out to greet him, and brought him into the house, holding a celebration for his return. During the celebration, (he) took out eight gold cakes and gave them to his parents, saying, 'This is gold from the dragon palace. It will regenerate after being cut off, enough for you to use for your whole lives.' (From the Saṃghika-vinaya, Volume 33) There was a caravan leader who led merchants into a dangerous place and encountered a Rākṣasa (demon). The Rākṣasa blocked them with his hand, saying, 'Stop, don't move, I won't let you go.' The caravan leader immediately struck the Rākṣasa with his right fist, but the fist stuck to the demon's body and could not be removed. He struck again with his left fist, but it also could not be removed. He kicked with his right foot, and it was the same. He rammed with his head, and his head also stuck. The demon asked him, 'What do you want to do now? Is your mind resting?' (The caravan leader) replied, 'Even though five parts of my body are bound, my mind will not stop. I will use the power of diligence to fight you.' At that time, the Rākṣasa thought, 'This person has great courage and strength.' So he said, 'Your power of diligence is great, and you will certainly not stop, now I will let you go.' (From the Mahāprajñāpāramitopadeśa, Volume 16) There was a caravan leader named Kilaya. He entered the sea to obtain great treasures and returned safely. In total, there were eighty billion Maṇi (jewels), each worth one hundred billion taels of gold. He gave a large amount of treasure to a beggar, and without entering his own home, he returned to the sea to continue collecting treasures. After entering the sea, he obtained twice as many treasures as before. After eighty years, he returned to his country. As he was about to enter the city, he saw a criminal, whom the executioners were binding, beating a drum with a harsh sound, and announcing in the streets that he was to be escorted to the execution ground. At that time, the person about to be executed met Kilaya and said to him, 'Caravan leader, save my life, give me a chance to live. You are a great benefactor, a virtuous and good person.' Kilaya, upon hearing this, said to the person about to be executed, 'Hey, today I bestow upon you fearlessness.'
救汝死罪。即至殺者所。人人皆與之摩尼珠價直一億兩金。汝今小住待。我今者至王邊還。爾時吉利疾至王所。白言。大王。我欲以好珍寶買此人命。王答。吉利。是人罪不可恕不可得買若必欲買。汝所有物盡以與我。並自代死乃可得脫。吉利歡喜。我得大利得滿所愿。能救此人得稱我意。即以居家所有財物及於大海所得珍寶。無量千億金銀寶物。皆送與王白大王言。可放此人。我所有物盡現在此。語殺者言。將吉利殺。即縛吉利將至殺處。右手舉刀欲斫吉利。手直不下。驚怪恐怖即以告王。自看。王聞此語。即自執刀欲殺吉利。舉刀兩手落地得大衰惱發聲而死。時吉利即我身是。時王者調達是(出菩薩藏經下卷)。
二賈客采寶貪者沒命廉者安全十三
昔無數阿僧祇劫前。有兩部賈客各五百人。在波羅奈。撰合資財嚴船渡海。解系張帆乘風徑往。即至寶渚。上妙婇女無物不有。一部賈客主曰。我等以資財故勤苦至此。當住自娛。第二薩薄言。此間雖饒眾寶不當久住。時有天女慈愍此輩。便於空中語眾人曰。此間雖樂不足久住。卻後七日此地當沒。語訖化去。復有魔女欲使賈客於此沒盡。空中告曰。卿等不須嚴駕還去。此地無水設當有水。此之眾寶眾女五樂何由而有。前天所說皆是虛妄。說已化去。第一
【現代漢語翻譯】 現代漢語譯本 救你死罪。你立刻到行刑的地方去，給每個人價值一億兩黃金的摩尼寶珠。你現在稍微等一下，我這就去見國王。當時，吉利迅速來到國王那裡，稟告說：『大王，我想要用珍寶買下這個人的性命。』國王回答說：『吉利，這個人的罪過不可饒恕，不能用錢買。如果一定要買，你必須把所有的東西都給我，並且代替他去死，才可以讓他脫罪。』吉利非常高興，說：『我得到了大利益，滿足了我的願望，能夠救這個人，符合我的心意。』於是就把家裡所有的財物，以及從大海里得到的珍寶，無數千億的金銀財寶，都送給國王，稟告大王說：『可以放了這個人了，我所有的東西都在這裡了。』對行刑的人說：『把吉利殺了吧。』於是綁了吉利，帶到行刑的地方，右手舉起刀要砍吉利，手卻直直地落不下來。行刑者驚慌恐懼，立刻稟告國王，讓國王自己來看。國王聽到這話，就親自拿著刀要殺吉利，舉起刀，兩隻手都掉在地上，感到極大的衰敗和惱怒，發出聲音而死。當時的吉利就是我的前身，當時的國王就是調達（Devadatta）(指提婆達多，佛陀的堂兄弟)。（出自《菩薩藏經》下卷）。
二、賈客采寶，貪婪者喪命，廉潔者安全
過去無數阿僧祇劫（Asamkhya kalpa）(極長的時間單位)之前，有兩隊商人，每隊五百人，在波羅奈（Varanasi）(古印度城市名)聚集資金，準備船隻渡海。他們解開繩索，張開風帆，乘風前進，到達了寶島。島上有上等的妙齡女子，各種寶物應有盡有。其中一隊商人的首領說：『我們爲了這些財物，辛辛苦苦來到這裡，應該住下來好好享樂。』第二隊商人的首領說：『這裡雖然有很多寶物，但不應該久留。』當時，有一位天女慈悲憐憫這些人，就在空中對眾人說：『這裡雖然快樂，但不值得久留，七天之後，這個地方將會沉沒。』說完就消失了。又有一個魔女想要讓這些商人都淹沒在這裡，就在空中說：『你們不用急著準備回去，這裡沒有水，即使有水，這些寶物、美女和五種娛樂又怎麼會有呢？之前的天女所說的話都是虛假的。』說完也消失了。第一
【English Translation】 English version I will save you from the death penalty. Go immediately to the execution site and give each person a Mani pearl (Cintamani) worth one hundred million gold pieces. Wait here a little while; I will go to the king now.' At that time, Jili (name of a Bodhisattva in a previous life) quickly went to the king and reported, 'Great King, I wish to buy this man's life with precious treasures.' The king replied, 'Jili, this man's crime is unforgivable and cannot be bought. If you insist on buying him, you must give me all your possessions and die in his place to secure his release.' Jili was overjoyed and said, 'I have gained great benefit and fulfilled my wish, to be able to save this man and satisfy my intention.' He then gave all his household possessions, as well as the treasures he had obtained from the sea, countless trillions of gold, silver, and jewels, to the king, and reported to the Great King, 'You may release this man; all my possessions are here now.' He said to the executioner, 'Kill Jili.' So they bound Jili and took him to the execution site. The executioner raised his knife in his right hand to strike Jili, but his hand remained straight and would not come down. Startled and terrified, he immediately reported this to the king for him to see. Upon hearing this, the king himself took the knife to kill Jili, but as he raised the knife, both his hands fell to the ground, causing him great decline and distress, and he died with a cry. At that time, Jili was my former self, and the king was Devadatta (a cousin of the Buddha). (From the lower scroll of the Bodhisattva Treasury Sutra).
Two Merchants Gathering Treasures: The Greedy Lose Their Lives, the Honest Are Safe
In the past, countless Asamkhya kalpas (immeasurably long periods of time) ago, there were two groups of merchants, each with five hundred people, in Varanasi (an ancient Indian city). They gathered funds and prepared ships to cross the sea. They untied the ropes, unfurled the sails, and traveled with the wind, arriving at a treasure island. There were excellent beautiful women and all kinds of treasures. The leader of one group of merchants said, 'We have come here with great effort for these treasures; we should stay and enjoy ourselves.' The leader of the second group of merchants said, 'Although there are many treasures here, we should not stay for long.' At that time, a celestial maiden, out of compassion for these people, spoke to the crowd from the sky, 'Although this place is delightful, it is not worth staying for long; in seven days, this place will be submerged.' After speaking, she disappeared. Then, a demoness, wanting to drown all the merchants here, said from the sky, 'You do not need to rush to prepare to return; there is no water here, and even if there were water, how could these treasures, beautiful women, and five kinds of entertainment exist? What the previous celestial maiden said is all false.' After speaking, she also disappeared. The first
薩薄敕其部眾。卿等勿去莫信前天。第二薩薄還告其眾。卿等莫貪速裝治船。前天所說至誠不虛。水不至者於此自娛然後徐歸。若水審來治嚴已去。佛語舍利弗。卻後七日如前天言。水滿其地。第二薩薄將其部眾即得上船。第一薩薄先不治嚴。水至之日便著鎧仗共相挌戰。第二薩薄于船上以鋑牟鋑第一薩薄腳。徹過即便命終。佛語舍利弗。汝知第一薩薄者不則提婆達兜是。第二薩薄者則我身是。時第一賈客眾五百人者則今提婆達兜五百弟子是。時第二賈客五百眾者則今五百羅漢是。時第一天女則舍利弗是。時第二天女則今名滿月比丘婆羅門弟子是(出興起行經上卷)。
賈人害侶獨取珍寶大哀殺此兇人十四
定光佛時。有五百賈人入海求寶。有異心者念言。我今悉害賈人獨取珍寶。時閻浮提有大導師。名曰大哀。時寐夢中海神語之。賈眾之中有一賊。欲殺五百伴獨取寶物。假令事逮墮墜地獄中。今仁導師當行權變。令賈人不死賊不獲罪。導師思惟七日。無餘方便。唯當殺此兇人耳。語眾賈者必皆興怒當共殺之。俱墮惡趣。設我獨殺。我當受罪。吾寧自忍百千劫苦。不令賈人普被危害。復令一賊墮地獄中。先為說法。令心欣然踴躍臥寐。佛言。大哀導師猶眾賈人興于大哀以權方便害此一賊。命終之後生第十
【現代漢語翻譯】 現代漢語譯本 薩薄（商隊首領）命令他的部下：『你們不要離開，不要相信前天的預言。』第二個薩薄（商隊首領）也告訴他的部下：『你們不要貪圖安逸，趕快準備船隻。前天所說的話真實不虛。如果水不來，我們就在這裡自娛自樂，然後慢慢回去。如果水真的來了，我們已經準備好出發了。』佛告訴舍利弗（佛陀十大弟子之一）：『七天之後，就像前天所說的那樣，水會淹沒這片土地。』第二個薩薄帶領他的部下立刻上了船。第一個薩薄先前沒有做好準備，水來的那天，他穿上鎧甲，與人互相搏鬥。第二個薩薄在船上用箭射穿了第一個薩薄的腳，第一個薩薄立刻就死了。佛告訴舍利弗：『你知道第一個薩薄是誰嗎？他就是提婆達多（佛陀的堂兄弟，後背叛佛陀）。第二個薩薄就是我的前身。當時的第一批五百個商人就是現在的提婆達多的五百個弟子。當時的第二批五百個商人就是現在的五百羅漢（阿羅漢，佛教修行者）。當時的第一天女就是舍利弗。當時的第二天女就是現在名叫滿月的比丘（佛教僧侶）婆羅門（古印度祭司）的弟子。』（出自《興起行經》上卷）。
商人想殺害同伴，獨自佔有珍寶。大哀（菩薩名）殺死了這個兇惡的人。
在定光佛（過去佛之一）時期，有五百個商人入海求寶。其中一個心懷異心的人想：『我現在要殺光這些商人，獨自佔有這些珍寶。』當時閻浮提（佛教中的世界）有一位大導師，名叫大哀。當時他在睡夢中，海神告訴他：『商隊中有一個賊人，想要殺死五百個同伴，獨自佔有寶物。如果事情敗露，他會墮入地獄。現在仁慈的導師應該採取權宜之計，讓商人們不死，賊人也不獲罪。』導師思考了七天，沒有其他辦法，只能殺死這個兇惡的人。如果告訴其他商人，他們一定會憤怒，一起殺了他，這樣大家都會墮入惡趣（不好的輪迴）。如果我獨自殺了他，我將承受罪過。我寧願忍受百千劫的痛苦，也不讓商人們普遍受到危害，也不讓一個賊人墮入地獄。』於是先為他說法，讓他心生歡喜，踴躍不已，然後趁他睡覺時殺了他。佛說：『大哀導師爲了眾多的商人，興起大悲心，用權宜之計殺死了這個賊人。他死後，轉生到第十...
【English Translation】 English version Sāpó (caravan leader) ordered his followers: 'Do not leave, do not believe the predictions of the day before yesterday.' The second Sāpó (caravan leader) also told his followers: 'Do not be greedy for ease, quickly prepare the ships. What was said the day before yesterday is true and not false. If the water does not come, we will enjoy ourselves here and then slowly return. If the water really comes, we will have already prepared to leave.' The Buddha told Śāriputra (one of the Buddha's ten great disciples): 'Seven days later, as the day before yesterday said, the water will flood this land.' The second Sāpó led his followers onto the ship immediately. The first Sāpó had not prepared beforehand. On the day the water came, he put on his armor and fought with others. The second Sāpó shot through the first Sāpó's foot with an arrow from the ship, and the first Sāpó died immediately. The Buddha told Śāriputra: 'Do you know who the first Sāpó was? He was Devadatta (the Buddha's cousin, who later betrayed the Buddha). The second Sāpó was my former self. The first group of five hundred merchants at that time are now Devadatta's five hundred disciples. The second group of five hundred merchants at that time are now the five hundred Arhats (enlightened Buddhist practitioners). The first heavenly woman at that time was Śāriputra. The second heavenly woman at that time is now a Bhikṣu (Buddhist monk) named Manyue, a disciple of the Brahmin (ancient Indian priest).' (From the first volume of the Xing Qi Xing Jing).
A merchant intends to harm his companions and take the treasures for himself. Great Compassion (a Bodhisattva's name) kills this wicked person.
During the time of Dīpaṃkara Buddha (one of the past Buddhas), there were five hundred merchants who entered the sea to seek treasures. One of them, with a different intention, thought: 'I will now kill all these merchants and take these treasures for myself.' At that time, in Jambudvīpa (the world in Buddhism), there was a great guide named Great Compassion. At that time, in his dream, the sea god told him: 'Among the merchants, there is a thief who wants to kill five hundred companions and take the treasures for himself. If the matter is exposed, he will fall into hell. Now, the benevolent guide should take expedient measures to prevent the merchants from dying and the thief from being convicted.' The guide thought for seven days and found no other way but to kill this wicked person. 'If I tell the other merchants, they will surely be angry and kill him together, and then everyone will fall into evil realms (bad rebirths). If I kill him alone, I will bear the sin. I would rather endure hundreds of thousands of kalpas (aeons) of suffering than let the merchants be universally harmed, and not let a thief fall into hell.' So he first preached the Dharma to him, making him rejoice and leap for joy, and then killed him while he was sleeping. The Buddha said: 'The guide Great Compassion, for the sake of the many merchants, aroused great compassion and killed this thief with expedient means. After his death, he was reborn in the tenth...'
二光音天上。時大哀者則吾身也。以斯方便超千劫生死。同船五百賈客。斯賢劫中五百佛興者是(出慧上菩薩經一卷)。
五百賈人值摩竭魚稱佛獲免十五
昔有五百賈客。乘船入海。值摩竭魚出頭張口欲食眾生。時日少風而船去如箭。薩薄主語眾人言。船去太疾可舍帆。如言舍下。船去轉駃不可得止。薩薄主問樓上人言。汝見何等。我見上有兩日出。下有白山。中有黑山。薩薄主驚言。此是大魚當奈何哉。我與汝等今遭困厄。入此魚腹無有活理。汝等各隨所事一心求之。於是眾人各隨所奉。一心歸命求脫此厄。所求逾篤船去逾疾。須臾不止當入魚口。於是薩薄主告諸人言。我有大神號名為佛。汝等各捨本所奉神一心稱之。時五百人俱發大聲稱南無佛。魚聞佛名。自思惟言。今日世間乃復有佛。我當何忍傷害眾生。即便閉口。水皆倒流轉得遠魚。五百賈人善心生。皆得解脫(出雜譬喻經第六卷)。
賈人為友逼飲酒犯戒父母擯出遠國尚為鬼所畏十六
有一縣人。皆奉行五戒十善。縣界無釀酒者。中有大姓家子。欲遠賈販。臨途父母語曰。汝勤持五戒奉行十善。慎莫飲酒犯佛重戒。行到他國見故同學。歡喜歸家出蒲陶酒欲共飲之。辭曰。吾國奉佛戒無敢犯者。且辭親近父母又戒相別久會同心雖
【現代漢語翻譯】 現代漢語譯本 在二光音天之上，那時最悲哀的人就是我自身。憑藉這種方便法門，超越千劫的生死輪迴。如同乘坐同一條船的五百位商人，他們就是賢劫中將要出現的五百尊佛（出自《慧上菩薩經》第一卷）。
五百商人遭遇摩竭魚，稱念佛名得以倖免於難
過去有五百位商人，乘船進入大海。遇到摩竭魚（Makara，一種海中巨獸）探出頭張開大口想要吞食眾生。當時風小日麗，船卻像箭一樣飛速前進。薩薄主（Sarthavaha，商隊首領）告訴眾人說：『船行駛得太快了，可以放下帆。』眾人按照他的話放下帆，船行駛得更加迅速，無法停止。薩薄主問樓上的人說：『你看到了什麼？』那人回答說：『我看到上面有兩輪太陽升起，下面有白色的山，中間有黑色的山。』薩薄主驚恐地說：『這是大魚，該怎麼辦啊！我和你們現在遭遇困厄，進入這魚腹中沒有活命的道理。你們各自隨自己所信仰的神，一心祈求。』於是眾人各自隨自己所信奉的神，一心歸命，祈求脫離這個災難。祈求越懇切，船行駛得越快，頃刻不停就要進入魚口。於是薩薄主告訴眾人說：『我有一位大神，名號是佛（Buddha）。你們各自捨棄原本所信奉的神，一心稱念他的名號。』當時五百人一起發出巨大的聲音稱念『南無佛（Namo Buddha，皈依佛陀）』。魚聽到佛的名號，自己思惟說：『今天世間竟然還有佛存在，我怎麼忍心傷害眾生呢？』隨即閉上嘴巴。海水都倒流，船也得以遠離大魚。五百位商人善心生起，都得以解脫（出自《雜譬喻經》第六卷）。
商人被朋友強迫飲酒，觸犯戒律被父母驅逐到遠方，卻仍然被鬼所畏懼
有一個縣的人，都奉行五戒十善（Five Precepts and Ten Virtuous Acts）。縣境內沒有釀酒的人。其中有一戶大戶人家的兒子，想要到遠方去做買賣。臨行前，父母告訴他說：『你要勤奮地持守五戒，奉行十善，千萬不要飲酒，觸犯佛陀的重戒。』他走到別的國家，見到以前的同學，同學很高興地回家拿出葡萄酒想要一起喝。他推辭說：『我的國家信奉佛教，持守戒律，沒有人敢違犯。而且我臨別時親近父母，父母又告誡我，我們分別很久，難得相會，雖然
【English Translation】 English version Above the Heaven of Streaming Radiance, the one experiencing the greatest sorrow at that time was myself. Through this expedient means, I transcend the cycles of birth and death for thousands of kalpas. Like the five hundred merchants on the same ship, they are the five hundred Buddhas who will appear in this Fortunate Kalpa (from the first volume of the Hui Shang Bodhisattva Sutra).
Five Hundred Merchants Encounter a Makara Fish, Saved by Reciting the Buddha's Name
In the past, there were five hundred merchants who sailed into the sea. They encountered a Makara fish (a giant sea creature) that emerged, opening its mouth to devour living beings. The sun was shining and the wind was gentle, yet the ship sped forward like an arrow. The Sarthavaha (caravan leader) told the others, 'The ship is moving too fast; we should lower the sail.' They did as he said, but the ship moved even faster, unable to stop. The Sarthavaha asked the person on the mast, 'What do you see?' The person replied, 'I see two suns rising above, a white mountain below, and a black mountain in the middle.' The Sarthavaha exclaimed in alarm, 'This is a great fish! What shall we do? We are now in dire straits; entering this fish's belly means certain death. Each of you, according to your beliefs, pray with all your heart.' So everyone, according to their respective deities, wholeheartedly took refuge and prayed to escape this calamity. The more fervent their prayers, the faster the ship moved, and soon it would enter the fish's mouth. Then the Sarthavaha told everyone, 'I have a great deity whose name is Buddha. Each of you abandon your original deities and wholeheartedly recite his name.' At that moment, the five hundred people together cried out loudly, 'Namo Buddha (Homage to the Buddha)!' The fish, hearing the Buddha's name, thought to itself, 'Today, there is still a Buddha in the world. How can I bear to harm these beings?' It immediately closed its mouth. The water flowed backward, and the ship was able to move away from the fish. The five hundred merchants developed good hearts and were all liberated (from the sixth volume of the Miscellaneous Parables Sutra).
A Merchant Forced by a Friend to Drink Wine, Violating the Precepts, Expelled by His Parents to a Distant Land, Yet Still Feared by Ghosts
There was a county where everyone observed the Five Precepts and practiced the Ten Virtuous Acts. There were no brewers of wine within the county. Among them was the son of a wealthy family who wanted to travel far to trade. Before his departure, his parents told him, 'You must diligently uphold the Five Precepts and practice the Ten Virtuous Acts. Be careful not to drink wine, violating the Buddha's grave precepts.' He traveled to another country and met a former classmate, who happily returned home and brought out grape wine, wanting to drink together. He declined, saying, 'My country reveres the Buddha and observes the precepts; no one dares to violate them. Moreover, I was close to my parents before parting, and they warned me. Although we have been separated for a long time, it is rare to meet, even though
喜悅。不宜使吾犯戒違親教也。主人言。吾與卿同師恩則兄弟。吾親則是子親。父母相飲豈可違之。若吾在卿家必從子親。事不獲已乃從飲之。事訖還傢俱白于親。父母報言。汝違吾教加復犯戒。亂法之漸非孝子也。無得說之。便以所得物逐令出國。子以犯戒為親所驅。乃到他國住客舍家。主人事三鬼神。能作人形。對人飲食與人語言。事之積年居財空盡。而家疾病死喪不絕。私共論之。鬼知人意。鬼共議言。此人財產空訖。正為吾等未曾有益。今相厭患。宜求珍寶以與之。便行盜他國王庫藏好寶積置園中。報言。汝事吾歷年勤苦甚久。今欲福汝使得饒富。主人言。受大神恩。鬼曰。汝園中有金銀可往取之。主人欣然。入園見物負摙歸舍。辭謝受恩。明日欲設飯食。愿屈顧下。施設皆辦。鬼神詣門。見舍衛國人在主人舍。便奔走而去。主人追呼。既已顧下。委去何為。神曰。卿舍尊客吾焉得前。重複驚走。主人思惟。吾宅之中無有異人。正有此人耳。即出言語恭設已竟。因問之曰。卿有何功德吾所事神畏子而走。客具說佛功德五戒十善。實犯酒戒為親所逐。尚餘四戒故為天神所護。卿神不敢當之。主人語言。欲奉持五戒。因從客受三自歸五戒。一心精進不敢懈怠。問佛在處可得見不。客曰。在舍衛國給孤獨園。主人一
【現代漢語翻譯】 現代漢語譯本 喜悅。我不應該因為喜悅而觸犯戒律，違背父母的教誨。主人說：『我與你同受一位老師的恩惠，情同兄弟。我的父母就是你的父母。父母要一起喝酒，怎麼可以違背呢？如果我在你家，一定會聽從父母的。』事情已經到了這個地步，只好一起喝酒。事情結束后，回到家中告訴父母。父母責備說：『你違揹我的教誨，又觸犯了戒律。這是擾亂佛法的開端，不是孝順的兒子。』不許他辯解，就把他得到的財物沒收，趕出了國。這人因為觸犯戒律被父母驅逐，就到了別的國家，住在旅店裡。旅店的主人侍奉三個鬼神，鬼神能變成人形，和人一起吃喝，和人說話。侍奉了很多年，家裡的錢財都用光了，而且疾病和死亡接連不斷。他私下裡議論這件事。鬼神知道他的心思，鬼神們商議說：『這個人的財產已經用光了，我們對他沒有什麼好處，現在互相厭惡，不如找些珍寶給他。』於是就去偷了國王的庫藏，把珍寶堆放在園子里，告訴他說：『你侍奉我們多年，非常勤勞辛苦，現在想給你帶來福報，讓你變得富裕。』主人說：『感謝大神恩賜。』鬼說：『你的園子里有金銀，可以去取。』主人非常高興，進入園中，看見了財物，就揹著、拉著運回家中，感謝鬼神的恩惠。第二天，想要準備飯食，希望鬼神能屈尊光臨。一切都準備好了，鬼神來到門口，看見旅店主人的家中有一個舍衛國（Śrāvastī，古印度城市名）的人，就奔跑著離開了。主人追上去呼喊，『既然已經光臨了，為什麼要離開呢？』神說：『你家有尊貴的客人，我怎麼敢上前呢？』又驚慌地跑開了。主人心想，『我的家中沒有其他人，只有這個人啊。』就出來恭敬地詢問，飯食已經準備好了。於是問他說：『你有什麼功德，讓我所侍奉的神害怕你而逃走呢？』客人詳細地說了佛的功德、五戒十善。自己因為觸犯了酒戒被父母驅逐，但還守著其餘的四條戒律，所以被天神所護佑，你的神不敢靠近。』主人說：『我想奉持五戒。』於是就跟著客人受了三皈依（Triratna，皈依佛、法、僧）和五戒（Pañca-śīla，不殺生、不偷盜、不邪淫、不妄語、不飲酒），一心精進，不敢懈怠。問客人佛在哪裡，可以見到嗎？客人說：『在舍衛國（Śrāvastī）的給孤獨園（Jetavana，祇樹給孤獨園）。』主人一 English version Joy. It is not appropriate for me to violate the precepts and disobey my parents' teachings because of joy. The host said, 'You and I share the grace of the same teacher, so we are like brothers. My parents are like your parents. How can we disobey when parents want to drink together? If I were in your house, I would certainly follow your parents.' Since the matter had reached this point, he had to drink with them. After the matter was over, he returned home and told his parents. His parents rebuked him, saying, 'You have disobeyed our teachings and violated the precepts again. This is the beginning of disrupting the Dharma, not the act of a filial son.' They did not allow him to explain and confiscated the possessions he had obtained, driving him out of the country. Because he had violated the precepts and was driven out by his parents, the man went to another country and stayed in an inn. The innkeeper served three ghost-spirits who could transform into human form, eat and drink with people, and speak with them. After serving them for many years, the family's wealth was exhausted, and diseases and deaths occurred continuously. He discussed this privately. The ghost-spirits knew his thoughts and conferred, saying, 'This person's property is exhausted, and we have not benefited from him. Now we are mutually disgusted, so we should find some treasures for him.' So they stole treasures from the king's treasury and piled them in the garden, telling him, 'You have served us diligently and laboriously for many years, and now we want to bless you and make you rich.' The host said, 'Thank you for the great grace of the spirits.' The ghost said, 'There is gold and silver in your garden that you can take.' The host was overjoyed and entered the garden, saw the treasures, and carried and dragged them back to his house, thanking the spirits for their grace. The next day, he wanted to prepare a meal and hoped that the spirits would condescend to visit. Everything was prepared, and the ghost-spirits came to the door. Seeing a person from Śrāvastī (舍衛國, an ancient Indian city) in the innkeeper's house, they ran away. The host chased after them, shouting, 'Since you have already condescended to visit, why are you leaving?' The spirit said, 'There is a distinguished guest in your house, how dare I come forward?' And they ran away in alarm again. The host thought to himself, 'There is no one else in my house, only this person.' So he came out and respectfully inquired, the meal had already been prepared. Then he asked, 'What merit do you have that the spirits I serve are afraid of you and run away?' The guest explained in detail the merits of the Buddha, the five precepts (Pañca-śīla, not to kill, not to steal, not to commit adultery, not to lie, not to drink alcohol) and the ten good deeds. He himself had been driven out by his parents for violating the precept against drinking alcohol, but he still kept the other four precepts, so he was protected by the heavenly gods, and your spirits dared not approach.' The host said, 'I want to uphold the five precepts.' So he followed the guest and took refuge in the Three Jewels (Triratna, Buddha, Dharma, Sangha) and the five precepts (Pañca-śīla), diligently striving with all his heart, not daring to be lazy. He asked the guest where the Buddha was and if he could see him. The guest said, 'He is in Jetavana (祇樹給孤獨園) in Śrāvastī (舍衛國).'
【English Translation】 Joy. It is not appropriate for me to violate the precepts and disobey my parents' teachings because of joy. The host said, 'You and I share the grace of the same teacher, so we are like brothers. My parents are like your parents. How can we disobey when parents want to drink together? If I were in your house, I would certainly follow your parents.' Since the matter had reached this point, he had to drink with them. After the matter was over, he returned home and told his parents. His parents rebuked him, saying, 'You have disobeyed our teachings and violated the precepts again. This is the beginning of disrupting the Dharma, not the act of a filial son.' They did not allow him to explain and confiscated the possessions he had obtained, driving him out of the country. Because he had violated the precepts and was driven out by his parents, the man went to another country and stayed in an inn. The innkeeper served three ghost-spirits who could transform into human form, eat and drink with people, and speak with them. After serving them for many years, the family's wealth was exhausted, and diseases and deaths occurred continuously. He discussed this privately. The ghost-spirits knew his thoughts and conferred, saying, 'This person's property is exhausted, and we have not benefited from him. Now we are mutually disgusted, so we should find some treasures for him.' So they stole treasures from the king's treasury and piled them in the garden, telling him, 'You have served us diligently and laboriously for many years, and now we want to bless you and make you rich.' The host said, 'Thank you for the great grace of the spirits.' The ghost said, 'There is gold and silver in your garden that you can take.' The host was overjoyed and entered the garden, saw the treasures, and carried and dragged them back to his house, thanking the spirits for their grace. The next day, he wanted to prepare a meal and hoped that the spirits would condescend to visit. Everything was prepared, and the ghost-spirits came to the door. Seeing a person from Śrāvastī (舍衛國, an ancient Indian city) in the innkeeper's house, they ran away. The host chased after them, shouting, 'Since you have already condescended to visit, why are you leaving?' The spirit said, 'There is a distinguished guest in your house, how dare I come forward?' And they ran away in alarm again. The host thought to himself, 'There is no one else in my house, only this person.' So he came out and respectfully inquired, the meal had already been prepared. Then he asked, 'What merit do you have that the spirits I serve are afraid of you and run away?' The guest explained in detail the merits of the Buddha, the five precepts (Pañca-śīla, not to kill, not to steal, not to commit adultery, not to lie, not to drink alcohol) and the ten good deeds. He himself had been driven out by his parents for violating the precept against drinking alcohol, but he still kept the other four precepts, so he was protected by the heavenly gods, and your spirits dared not approach.' The host said, 'I want to uphold the five precepts.' So he followed the guest and took refuge in the Three Jewels (Triratna, Buddha, Dharma, Sangha) and the five precepts (Pañca-śīla), diligently striving with all his heart, not daring to be lazy. He asked the guest where the Buddha was and if he could see him. The guest said, 'He is in Jetavana (祇樹給孤獨園) in Śrāvastī (舍衛國).'
心到彼經歷一亭。中有一女。正是啖人鬼婦。行路迥遠時日逼暮。從女寄宿。女即報言。慎勿留此。宜急前去。男子問曰。用何等故將有意乎。女人報言。吾已語卿用復問為。男子自念。前舍衛國人完佛四戒我神尚為畏之。我已受三歸五戒。心不懈怠。何畏懼乎。遂自留宿。時啖人鬼見護戒威神去亭四十里。一宿不歸。明日進見鬼所啖人骨骸狼藉。心怖而悔退。自思惟。我在本國衣食足用。空為此人所化。言佛在舍衛國。未睹奇妙乃見骸骨縱橫。不如攜此女人將歸本土共居如故。即時回還。因從女人復求留宿。女人謂男子。何復還耶。答曰。行計不成故回還耳。復寄一宿。女言卿死矣。吾夫是啖人鬼。方來不久。卿急去此。男子不信遂止不去。便迷惑淫意復生。不復信佛三歸五戒。天神即去鬼得來還。女人恐鬼食此男子。藏之甕中。鬼聞人氣謂婦言。爾得肉耶。吾欲啖之。婦言。我不行何從得肉。婦問鬼。卿昨何以不歸。鬼言。坐汝所為而舍宿尊客。令吾被逐。甕中男子逾益恐怖。不復識三自歸。婦言。何以不得肉乎。鬼言。正為汝舍佛弟子。天神逐我出四十里外。露宿震怖於今不安故不得肉。婦因問夫。佛戒云何。鬼言。我大饑極急以肉來不須問此。此是無上正真之戒。非吾所敢說也。婦言。為說之。我當與卿肉。
【現代漢語翻譯】 現代漢語譯本 男子走到彼處，經過一座亭子。亭中有一女子，正是食人鬼婦。因路途遙遠，天色已晚，男子請求在女子處借宿。女子立即告知：『千萬不要留在此地，最好趕快往前走。』男子問道：『因為什麼緣故，你這樣說？』女子回答說：『我已經告訴你了，為何還要再問？』男子心想：『之前舍衛國的人僅僅持守佛的四條戒律，（四戒：不殺生，不偷盜，不邪淫，不妄語）他們的神靈尚且令我畏懼。如今我已經受了三歸五戒，（三歸：歸依佛，歸依法，歸依僧；五戒：不殺生，不偷盜，不邪淫，不妄語，不飲酒）內心不懈怠，有什麼可畏懼的呢？』於是決定留宿。 當時，食人鬼見到護戒威神，在距離亭子四十里外的地方，一宿不敢回來。第二天，男子看到鬼所吃的人的骨骸散亂遍地，心中恐懼而後悔，想要退走。他心想：『我在本國衣食充足，白白被這個人所迷惑，說佛在舍衛國。我沒見到什麼奇妙之處，卻只見到骸骨縱橫。不如帶著這個女人，回到我的家鄉，像以前一樣共同生活。』 隨即，男子返回，再次向女子請求留宿。女子問男子：『你為何又回來了？』男子回答說：『行程計劃不成，所以回來了。』再次借宿一晚。女子說：『你死定了！我的丈夫是食人鬼，馬上就要回來了，你趕快離開這裡。』男子不相信，執意不走。這時，他的迷惑和淫慾之心再次生起，不再相信佛的三歸五戒。天神隨即離去，鬼得以回來。女人害怕鬼吃掉這個男子，便將他藏在甕中。 鬼聞到人味，對妻子說：『你得到肉了嗎？我想吃。』妻子說：『我沒有出去，從哪裡得到肉？』妻子問鬼：『你昨天為什麼沒有回來？』鬼說：『因為你所為，收留了尊貴的客人，讓我被驅逐，』 『甕中的男子更加恐懼，不再記得三自歸。（三自歸：自己歸依佛，自己歸依法，自己歸依僧）』妻子說：『為什麼得不到肉呢？』鬼說：『正是因為你收留了佛的弟子，天神驅逐我到四十里之外，露宿在外，震恐不安，所以得不到肉。』妻子於是問丈夫：『佛的戒律是什麼？』鬼說：『我飢餓到了極點，快點拿肉來，不需要問這些。這是無上正真之戒，不是我所敢說的。』妻子說：『說給我聽聽，我就給你肉。』
【English Translation】 English version The man reached that place and passed a pavilion. In the pavilion was a woman, who was actually a flesh-eating demoness. Because the journey was long and the day was late, the man asked to stay overnight at the woman's place. The woman immediately told him, 'Do not stay here, you should leave quickly.' The man asked, 'For what reason do you say this?' The woman replied, 'I have already told you, why do you ask again?' The man thought to himself, 'Before, the people of Shravasti (舍衛國) who only observed the four precepts of the Buddha (四戒: not killing, not stealing, not committing sexual misconduct, not lying) , their spirits still made me fearful. Now I have taken the Three Refuges and Five Precepts (三歸: Refuge in the Buddha, Refuge in the Dharma, Refuge in the Sangha; 五戒: not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants), and my mind is not lax. What is there to fear?' So he decided to stay overnight. At that time, the flesh-eating demon saw the protective power of the precepts and stayed forty miles away from the pavilion, not daring to return for the night. The next day, the man saw the bones of the people eaten by the demon scattered all over the ground. His heart was filled with fear and regret, and he wanted to retreat. He thought to himself, 'In my own country, I have enough food and clothing. I have been deceived by this person, who spoke of the Buddha in Shravasti (舍衛國). I have not seen anything wonderful, but only bones scattered everywhere. It would be better to take this woman back to my homeland and live together as before.' Immediately, the man returned and asked the woman to stay overnight again. The woman asked the man, 'Why have you returned?' The man replied, 'My travel plans did not work out, so I returned.' He stayed another night. The woman said, 'You are doomed! My husband is a flesh-eating demon, and he will be back soon. You should leave here quickly.' The man did not believe her and insisted on staying. At this time, his delusion and lust arose again, and he no longer believed in the Three Refuges and Five Precepts of the Buddha. The heavenly spirits then left, and the demon was able to return. The woman, fearing that the demon would eat the man, hid him in a jar. The demon smelled the human scent and said to his wife, 'Did you get meat? I want to eat it.' The wife said, 'I did not go out, where would I get meat?' The wife asked the demon, 'Why did you not return yesterday?' The demon said, 'Because of what you did, sheltering a respected guest, I was driven away.' 'The man in the jar became even more terrified and no longer remembered the Three Refuges (三自歸: Taking refuge in the Buddha yourself, taking refuge in the Dharma yourself, taking refuge in the Sangha yourself).』 The wife said, 'Why can't you get meat?' The demon said, 'It is precisely because you sheltered a disciple of the Buddha that the heavenly spirits drove me forty miles away, and I spent the night in the open, trembling with fear, so I could not get meat.' The wife then asked her husband, 'What are the precepts of the Buddha?' The demon said, 'I am extremely hungry, bring me meat quickly, there is no need to ask about these things. These are the supreme and true precepts, which I dare not speak of.' The wife said, 'Tell me about them, and I will give you meat.'
鬼類貪殘食慾食無止。婦迫問之。因便為說三歸五戒。鬼初說一戒時婦輒受之。至第五戒心執口誦。男子于甕中識五戒隨受之。天帝釋知此二人心自歸佛。即遣善神五十人擁護兩人。鬼遂走去。到明日。婦問男子。怖乎。答曰大怖。蒙仁者恩。心悟識佛。婦言男子。昨何以回還。答曰。吾見新久死人骸骨縱橫恐畏故還耳。婦言。骨是吾所棄者也。吾本良家之女。為鬼所略取吾作妻。悲窮無計。今蒙仁恩。得聞佛戒離於此鬼。又言。賢者欲到何所。男子報言。吾欲到舍衛國見佛。婦曰善哉。吾隨賢者見佛。便俱前行逢四百九十八人。因相問訊。諸賢者從何所來欲到何所。答曰。吾等從佛所來。問言。卿等已得見佛何為復去。報言。佛口說經意中惘惘故尚不解令還本國。兩賢者具說本末。以鬼畏戒高行之人。意乃開解俱還見佛。佛遙見之則笑。口中五色光出。阿難長跪。佛不妄笑將有所說。佛語阿難。汝見是四百九十八人還不。此諸人等今得其本師。來見佛者皆當得道。時五百人來至佛所一心聽經。心開意解皆作沙門。得阿羅漢道。然此二人是四百九十八人前世之師也。人求道要。當得其本師及其善友。爾乃解耳(出戒消災經)。
經律異相卷第四十三 大正藏第 53 冊 No. 2121 經律異相
【現代漢語翻譯】 現代漢語譯本： 有一個鬼類，貪婪殘暴，飲食慾望沒有止境。一個婦人被鬼所迫，問他話。鬼因此便為婦人說了三歸五戒（皈依佛、法、僧三寶，不殺生、不偷盜、不邪淫、不妄語、不飲酒五條戒律）。鬼剛開始說第一條戒律時，婦人就接受了。到第五條戒律時，她心中信奉，口中誦唸。一個男子在甕中聽到了五戒，也隨之受持。天帝釋（佛教中的護法神）知道這兩人真心歸依佛，就派遣了五十個善神來擁護他們。鬼於是逃走了。 到了第二天，婦人問男子：『你害怕嗎？』男子回答說：『非常害怕。蒙受您的恩德，我心中覺悟，認識了佛。』婦人問男子：『昨天你為什麼又回來了？』男子回答說：『我看見新近和很久以前死人的骸骨縱橫交錯，感到恐懼，所以就回來了。』婦人說：『那些骨頭是我丟棄的。我本來是良家女子，被鬼所掠奪，讓我做他的妻子，悲傷窮困，沒有辦法。現在蒙受您的恩惠，得以聽聞佛的戒律，脫離了這個鬼。』 婦人又說：『賢者您想去哪裡？』男子回答說：『我想去舍衛國（古印度王國）見佛。』婦人說：『太好了。我跟隨賢者去見佛。』於是他們一起往前走，遇到了四百九十八人。他們互相問候。婦人問：『各位賢者從哪裡來？想去哪裡？』他們回答說：『我們從佛那裡來。』婦人問：『你們已經見到了佛，為什麼又要離開？』他們回答說：『佛口中說經，但我們心中迷茫，所以還是不理解，因此要回到自己的國家。』 兩位賢者詳細地說了事情的經過，說明鬼害怕戒律和高尚品行的人。這四百九十八人聽后，心意開解，一起回去見佛。佛遠遠地看見他們，就笑了，口中發出五種顏色的光芒。阿難（佛陀的十大弟子之一）長跪問訊，因為佛不隨便笑，將要有所說法。佛告訴阿難：『你看見這四百九十八人了嗎？這些人現在找到了他們的本師。來見佛的人都將得道。』 當時，五百人來到佛的住所，一心聽經。他們心意開解，都做了沙門（出家修道的人），證得了阿羅漢（佛教修行的一種果位）道。原來，這兩個人是四百九十八人前世的老師啊。人要求道，一定要找到自己的本師和善友，這樣才能理解佛法。 （出自《戒消災經》）。 《經律異相》卷第四十三 《大正藏》第53冊 No. 2121 《經律異相》
English version: A type of ghost was greedy, cruel, and had insatiable desires for food. A woman, coerced by the ghost, questioned him. Consequently, the ghost explained the Three Refuges (Buddha, Dharma, Sangha) and the Five Precepts (abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants). As the ghost began reciting the first precept, the woman accepted it. By the time he reached the fifth precept, she embraced it in her heart and recited it aloud. A man inside a jar overheard the Five Precepts and followed along. Sakra, Lord of the Devas (a protective deity in Buddhism), knowing that these two individuals sincerely took refuge in the Buddha, dispatched fifty benevolent spirits to protect them. The ghost then fled. The next day, the woman asked the man, 'Are you afraid?' The man replied, 'Very afraid. I am grateful for your kindness, which awakened my heart and allowed me to recognize the Buddha.' The woman asked, 'Why did you return yesterday?' The man replied, 'I saw the scattered bones of the newly and long deceased, and I was frightened, so I returned.' The woman said, 'Those bones were discarded by me. I was originally a woman from a good family, but I was abducted by the ghost and forced to be his wife. I was filled with sorrow and had no recourse. Now, thanks to your kindness, I have heard the Buddha's precepts and escaped from this ghost.' The woman then asked, 'Where do you wish to go, virtuous one?' The man replied, 'I wish to go to Sravasti (an ancient Indian kingdom) to see the Buddha.' The woman said, 'Excellent. I will accompany you to see the Buddha.' So they proceeded together and encountered four hundred and ninety-eight people. They exchanged greetings. The woman asked, 'Where have you virtuous ones come from? Where do you wish to go?' They replied, 'We have come from the Buddha.' The woman asked, 'You have already seen the Buddha, why are you leaving?' They replied, 'The Buddha speaks the sutras, but our minds are confused, so we still do not understand. Therefore, we are returning to our own countries.' The two virtuous individuals explained the situation in detail, explaining that the ghost feared the precepts and those of noble conduct. Upon hearing this, the four hundred and ninety-eight people had their minds opened and returned together to see the Buddha. The Buddha saw them from afar and smiled, emitting five-colored light from his mouth. Ananda (one of the Buddha's ten principal disciples) knelt and paid respects, for the Buddha did not smile without reason, and was about to say something. The Buddha told Ananda, 'Do you see these four hundred and ninety-eight people? These people have now found their original teacher. Those who come to see the Buddha will all attain enlightenment.' At that time, the five hundred people came to the Buddha's abode and listened to the sutras with one mind. Their minds were opened, and they all became Sramanas (ascetics), attaining the state of Arhat (a perfected being). It turns out that these two individuals were the teachers of the four hundred and ninety-eight people in a previous life. Those who seek the Way must find their original teacher and good friends, only then will they understand the Dharma. (From the 'Precepts for Eliminating Disasters Sutra'). 'Miscellaneous Resemblances of Sutras and Vinaya', Volume 43 'Taisho Tripitaka', Volume 53, No. 2121, 'Miscellaneous Resemblances of Sutras and Vinaya'
【English Translation】 English version: A type of ghost was greedy, cruel, and had insatiable desires for food. A woman, coerced by the ghost, questioned him. Consequently, the ghost explained the Three Refuges (Buddha, Dharma, Sangha) and the Five Precepts (abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants). As the ghost began reciting the first precept, the woman accepted it. By the time he reached the fifth precept, she embraced it in her heart and recited it aloud. A man inside a jar overheard the Five Precepts and followed along. Sakra, Lord of the Devas (a protective deity in Buddhism), knowing that these two individuals sincerely took refuge in the Buddha, dispatched fifty benevolent spirits to protect them. The ghost then fled. The next day, the woman asked the man, 'Are you afraid?' The man replied, 'Very afraid. I am grateful for your kindness, which awakened my heart and allowed me to recognize the Buddha.' The woman asked, 'Why did you return yesterday?' The man replied, 'I saw the scattered bones of the newly and long deceased, and I was frightened, so I returned.' The woman said, 'Those bones were discarded by me. I was originally a woman from a good family, but I was abducted by the ghost and forced to be his wife. I was filled with sorrow and had no recourse. Now, thanks to your kindness, I have heard the Buddha's precepts and escaped from this ghost.' The woman then asked, 'Where do you wish to go, virtuous one?' The man replied, 'I wish to go to Sravasti (an ancient Indian kingdom) to see the Buddha.' The woman said, 'Excellent. I will accompany you to see the Buddha.' So they proceeded together and encountered four hundred and ninety-eight people. They exchanged greetings. The woman asked, 'Where have you virtuous ones come from? Where do you wish to go?' They replied, 'We have come from the Buddha.' The woman asked, 'You have already seen the Buddha, why are you leaving?' They replied, 'The Buddha speaks the sutras, but our minds are confused, so we still do not understand. Therefore, we are returning to our own countries.' The two virtuous individuals explained the situation in detail, explaining that the ghost feared the precepts and those of noble conduct. Upon hearing this, the four hundred and ninety-eight people had their minds opened and returned together to see the Buddha. The Buddha saw them from afar and smiled, emitting five-colored light from his mouth. Ananda (one of the Buddha's ten principal disciples) knelt and paid respects, for the Buddha did not smile without reason, and was about to say something. The Buddha told Ananda, 'Do you see these four hundred and ninety-eight people? These people have now found their original teacher. Those who come to see the Buddha will all attain enlightenment.' At that time, the five hundred people came to the Buddha's abode and listened to the sutras with one mind. Their minds were opened, and they all became Sramanas (ascetics), attaining the state of Arhat (a perfected being). It turns out that these two individuals were the teachers of the four hundred and ninety-eight people in a previous life. Those who seek the Way must find their original teacher and good friends, only then will they understand the Dharma. (From the 'Precepts for Eliminating Disasters Sutra'). 'Miscellaneous Resemblances of Sutras and Vinaya', Volume 43 'Taisho Tripitaka', Volume 53, No. 2121, 'Miscellaneous Resemblances of Sutras and Vinaya'
經律異相卷第四十四(男庶人部上)
梁沙門僧旻寶唱等集颰陀以化城請佛及見佛欲滅化不能一阿難邠坻井出珍寶二賢直竊珠不款獲賜三慈羅放鱉后遇大水還濟其命四千那傭畫得金設會為婦所訟五神識還摩娑故身之骨六木巧師與畫師相誑七醫治王病差獲報殊常八破齋猶得生天九耕夫施僧一訶梨勒果後生為兩國太子十供養沙門心有善惡獲報不同十一舅甥共盜甥黠慧后得王女為妻十二羅閱國男子與耆阇崛國女人宿世有緣十三夫婦約不先語見偷取物夫能不言十四婦人鼻丑夫割他好者以易之十五賃人善解鳥語十六溺人憑鳳獲全附鸕𪇔殞命十七有人買智慧得免大罪十八有人張鬼免害十九有人為兩婦所惡以至於死二十有人遠求仙水主人噁心使登樹得仙二十一有人使鬼得富后害其兒二十二有人富王責條疏已用物王乃覺悟二十三有人為罪王令割肉五斤二十四有二人共誓以胎中兒共為婚姻二十五大姓二兒大子失財被念小子得財獲罪二十六三人共施僧一錢後身獲自然之金二十七貧人供僧僧報致富二十八貧人得伏藏為王所治二十九貧人買斧不識是寶三十貧老夫妻三時懈怠三十一窮人違樹神誓還為樹枝所殺三十二人遇象逐墮深谷際天降甘露遂得昇天三十三五百幼童聚沙興塔命終生天三十四童子施佛豆生天后作轉輪王三十五牧牛小兒取花
【現代漢語翻譯】 現代漢語譯本 《經律異相》卷第四十四 (男庶人部上)
梁朝沙門僧旻、寶唱等人編輯
- 颰陀（Bàtuó，人名）以化城（huàchéng，比喻虛幻不實的事物）請佛，見佛欲滅，化城不能留住。
- 阿難（Ānán，佛陀的十大弟子之一）在邠坻（Bīndǐ，地名）井中發現珍寶。
- 有二賢人偷竊珍珠，沒有承認，反而得到賞賜。
- 慈羅（Cíluó，人名）放生烏龜后，遇到大水，烏龜回來救了他的性命。
- 千那（Qiānnà，人名）受雇繪畫得到金錢，設宴請客，卻被妻子告發。
- 神識回到摩娑（Mósuō，人名）原來的身體的骨骸中。
- 木匠和畫師互相欺騙。
- 醫生治好國王的病，獲得非常特殊的報答。
- 即使破戒齋戒，仍然可以昇天。
- 農夫佈施給僧人一個訶梨勒果（hēlílèguǒ，一種藥用植物的果實），後來轉生為兩個國家的太子。
- 供養沙門（shāmén，出家修道的人），心中有善惡之念，獲得的果報也不同。
- 舅舅和外甥一起偷盜，外甥聰明狡猾，後來娶了國王的女兒為妻。
- 羅閱國（Luóyuèguó，古代印度國家名）的男子和耆阇崛國（Qíshéjuéguó，古代印度國家名）的女子，宿世有緣分。
- 夫妻約定不先說話，丈夫看到有人偷東西，卻能不說話。
- 婦人鼻子醜陋，丈夫割下別人好看的鼻子來替換。
- 僱傭的人善於理解鳥的語言。
- 溺水的人依靠鳳凰獲救，依附於鸕鶿（lú cí，一種水鳥）而喪命。
- 有人購買智慧，得以免除大罪。
- 有人張揚鬼怪，得以避免災禍。
- 有人被兩個妻子厭惡，以至於死亡。
- 有人遠行尋找仙水，主人心懷惡意，讓他登上樹，結果他得道成仙。
- 有人役使鬼魂而致富，後來卻害死了自己的兒子。
- 有人富有，國王責令他列出已經用過的物品清單，國王才醒悟。
- 有人因為犯罪，國王命令割下五斤肉。
- 有兩個人共同發誓，要讓各自妻子腹中的孩子結為婚姻。
- 大姓人家的兩個兒子，大兒子丟失了錢財而被責備，小兒子得到錢財反而獲罪。
- 三個人共同佈施給僧人一枚錢幣，後世獲得自然產生的黃金。
- 貧窮的人供養僧人，僧人回報他，使他致富。
- 貧窮的人得到埋藏的寶藏，卻被國王懲治。
- 貧窮的人買了一把斧頭，卻不認識那是寶物。
- 貧窮年老的夫妻，三個時辰都懈怠懶惰。
- 窮人違背了樹神的誓言，最終被樹枝殺死。
- 有人遇到大象追趕，掉入深谷，天降甘露，於是得以昇天。
- 五百個幼童堆沙子建造佛塔，命終後轉生到天上。
- 童子佈施給佛陀豆子，轉生到天上后成為轉輪王（zhuǎnlúnwáng，擁有統治世界的輪寶的理想君王）。
- 放牛的小孩採摘花朵。
【English Translation】 English version Sutra and Vinaya Differences, Volume 44 (Upper Section of Male Commoners)
Compiled by the Liang Dynasty Monks Sengmin, Baochang, and others
- Bhadra (Bàtuó, a name) requested the Buddha with a Transformation City (huàchéng, a metaphor for illusory things), saw the Buddha about to pass away, and the Transformation City could not be retained.
- Ananda (Ānán, one of the Buddha's ten great disciples) discovered treasures in the well of Bindhi (Bīndǐ, a place name).
- Two virtuous men stole pearls, did not confess, but instead received rewards.
- Cilu (Cíluó, a name) released a turtle, and later encountered a great flood, the turtle returned and saved his life.
- Qianna (Qiānnà, a name) was hired to paint and received money, held a banquet, but was accused by his wife.
- The spirit returned to the bones of Masuo's (Mósuō, a name) original body.
- A carpenter and a painter deceived each other.
- A doctor cured the king's illness and received a very special reward.
- Even if one breaks the precepts of fasting, one can still ascend to heaven.
- A farmer gave a haritaki fruit (hēlílèguǒ, the fruit of a medicinal plant) to a monk, and was later reborn as the crown prince of two countries.
- Offering to a Shramana (shāmén, a monastic practitioner), with good or evil thoughts in the heart, the resulting karmic retribution will be different.
- An uncle and nephew stole together, the nephew was clever and cunning, and later married the king's daughter.
- A man from Ravyat Country (Luóyuèguó, an ancient Indian country) and a woman from Gridhrakuta Country (Qíshéjuéguó, an ancient Indian country) had a karmic connection from a previous life.
- A husband and wife agreed not to speak first, the husband saw someone stealing, but was able to remain silent.
- A woman's nose was ugly, and her husband cut off someone else's beautiful nose to replace it.
- A hired person was good at understanding the language of birds.
- A drowning person was rescued by relying on a phoenix, and perished by clinging to a cormorant (lú cí, a type of water bird).
- Someone bought wisdom and was able to avoid great sin.
- Someone exaggerated about ghosts and was able to avoid disaster.
- Someone was hated by two wives, to the point of death.
- Someone traveled far to find immortal water, the master had malicious intentions, made him climb a tree, and as a result, he attained immortality.
- Someone used ghosts to get rich, but later killed his own son.
- Someone was wealthy, the king ordered him to list the items he had already used, and the king realized the truth.
- Someone committed a crime, and the king ordered five pounds of flesh to be cut off.
- Two people vowed together to have their wives' unborn children marry each other.
- Two sons of a wealthy family, the elder son lost money and was blamed, the younger son gained money but was punished.
- Three people jointly gave a coin to a monk, and in later lives obtained naturally occurring gold.
- A poor person made offerings to a monk, and the monk repaid him, making him rich.
- A poor person obtained buried treasure, but was punished by the king.
- A poor person bought an axe, but did not recognize that it was a treasure.
- A poor old couple were lazy and negligent for three periods of time.
- A poor person violated the oath to the tree god, and was eventually killed by a tree branch.
- Someone encountered an elephant chasing him, fell into a deep valley, and sweet dew descended from the sky, so he was able to ascend to heaven.
- Five hundred young children built pagodas with sand, and after death were reborn in heaven.
- A child gave beans to the Buddha, and after being reborn in heaven became a Chakravartin (zhuǎnlúnwáng, an ideal universal ruler who possesses a world-ruling wheel).
- A cowherd boy picked flowers.
上佛牛觸而死即生天上三十六小兒先身以三錢施今解鳥語遂得為王三十七諸劫分物不識好者三十八
颰陀以化城請佛及見佛欲滅化不能一
王舍城中。有一幻士。名曰颰陀(梁言仁賢)。明解經典曉了伎術所作巧黠多能喜悅名聞高遠。摩竭人民皆所不及。國內大小從其受學。颰陀遇睹世尊身色嚴妙。念欲相試。便示請佛。設知我意當不受請。若不知者必受無疑。佛知其意意欲度之。默然而受。颰陀謂。佛無通慧不見我意。入王舍城。于凈處化作講堂。懸繒華蓋。一一樹下。為諸比丘鋪師子座。于講堂中。特為如來設師子座。高四丈九尺。作百味之饌。時四天王及天帝釋。與三萬二千天人謂仁賢曰。真得善利。乃請如來講堂供養。吾助給所乏。即化作館殿如忉利宮。佛與菩薩及諸比丘往其講堂。見佛坐已所造之座。帝釋亦見如來坐其所造莊嚴之座。仁賢聽佛所說。蠲除自大投首佛足。白佛言。唯愿如來原我罪過。欲沒其所化。佛令不變。復為說一切諸法皆如幻化(出幻士仁賢經)。
阿難邠坻井出珍寶二
阿難邠坻。在兒連山下居。大富珍寶。四遠賈客舉貸。乞丐者往無不得。時有五百賈客。行海船壞珍寶皆沒。死者不少或依板得活。咸詣阿難邠坻。主人設食。主人汲井得寶篋簏。各有題疏其
【現代漢語翻譯】 現代漢語譯本： 一頭牛觸碰一位信佛之人而死，此人立即轉生到天上，成為三十六個小兒的父親。另有一人前世以三文錢布施，今生能理解鳥語，最終成為國王。還有第三十七個例子，有些人劫奪財物，卻不識好壞。第三十八個例子是關於颰陀（Baddha），他用幻術變出的化城來邀請佛陀，當他看到佛陀想要毀滅化城時，卻無法做到。
在王舍城中，有一位幻術師，名叫颰陀（Baddha，梁朝時譯為仁賢）。他精通經典，通曉各種技藝，所作所為巧妙而多才多藝，因此聲名遠揚。摩揭陀國的人民都比不上他。國內無論大小，都向他學習。颰陀見到世尊的身色莊嚴美妙，心想試探一下。於是他假意邀請佛陀，心想如果佛陀知道我的意圖，就不會接受邀請；如果不知道，必定會接受。佛陀知道他的意圖，也想度化他，便默然接受了邀請。颰陀認為佛陀沒有神通智慧，看不穿他的心思。他進入王舍城，在乾淨的地方用幻術變出一個講堂，懸掛著彩色的絲綢和華麗的傘蓋。在每一棵樹下，都為比丘們鋪設了獅子座。在講堂中央，特別為如來設定了一個高四丈九尺的獅子座，並準備了各種美味佳餚。當時，四大天王和天帝釋，以及三萬二千天人對仁賢說：『你真是獲得了極大的利益，竟然能邀請如來講堂供養，我們會幫助你提供所需的物品。』隨即用幻術變出如同忉利天宮一般的館殿。佛陀與菩薩以及眾比丘前往講堂，看到佛陀已經坐在他所造的座位上。帝釋也看到如來坐在他所造的莊嚴座位上。仁賢聽了佛陀的說法，消除了自己的傲慢之心，將頭投于佛足之下，對佛說：『唯愿如來原諒我的罪過。』他想讓幻術消失，佛陀卻讓他不要改變。佛陀又為他說一切諸法皆如幻化（出自《幻士仁賢經》）。
阿難邠坻（Ananda Bhindada）的井裡涌出珍寶。
阿難邠坻住在兒連山下，非常富有，擁有無數珍寶。四面八方的商人都來這裡借貸，乞丐前來也都能得到施捨。當時有五百個商人，在海上航行時船隻損壞，珍寶全部沉沒。許多人死去，有些人抓住木板得以活命。他們都來到阿難邠坻處。主人為他們準備了食物。主人從井裡打水時，得到了裝有珍寶的箱子。
【English Translation】 English version: A Buddhist follower was touched by a cow and died, immediately being reborn in heaven as the father of thirty-six children. Another person gave three coins in alms in a previous life, and in this life, he understands the language of birds and eventually becomes a king. A thirty-seventh example involves people who plunder goods but do not know what is good or bad. The thirty-eighth example is about Baddha, who used a magically created city to invite the Buddha, but when he saw the Buddha wanted to destroy the city, he was unable to do so.
In Rajagriha (Wangshecheng), there was a magician named Baddha (translated as Renxian in the Liang Dynasty). He was proficient in scriptures, skilled in various arts, and his actions were clever and versatile, so his fame spread far and wide. The people of Magadha could not compare to him. People of all ranks in the country learned from him. Baddha saw the magnificent and beautiful form of the World Honored One and thought to test him. So he pretended to invite the Buddha, thinking that if the Buddha knew his intention, he would not accept the invitation; if he did not know, he would surely accept. The Buddha knew his intention and also wanted to liberate him, so he silently accepted the invitation. Baddha thought that the Buddha had no supernatural wisdom and could not see through his mind. He entered Rajagriha and magically created a lecture hall in a clean place, hanging colorful silks and ornate canopies. Under each tree, he laid out lion thrones for the Bhikkhus. In the center of the lecture hall, he specially set up a lion throne for the Tathagata (Rulai), which was forty-nine feet high, and prepared various delicacies. At that time, the Four Heavenly Kings and the Lord Shakra (Tianshi Shi), along with thirty-two thousand heavenly beings, said to Renxian: 'You have truly gained great benefit, being able to invite the Tathagata to the lecture hall for offerings. We will help you provide what is needed.' They then magically created a palace like the Trayastrimsa Heaven (Daolitian gong). The Buddha, along with the Bodhisattvas and Bhikkhus, went to the lecture hall and saw that the Buddha was already sitting on the seat he had created. Shakra also saw the Tathagata sitting on the magnificent seat he had created. Renxian listened to the Buddha's teachings, eliminated his arrogance, and prostrated himself at the Buddha's feet, saying to the Buddha: 'May the Tathagata forgive my sins.' He wanted to make the magic disappear, but the Buddha told him not to change it. The Buddha then told him that all dharmas are like illusions (from the 'Illusionist Renxian Sutra').
Ananda Bhindada's well produced treasures.
Ananda Bhindada lived at the foot of the Erlian Mountain and was very wealthy, possessing countless treasures. Merchants from all directions came here to borrow money, and beggars who came also received alms. At that time, there were five hundred merchants whose ships were damaged at sea, and all the treasures sank. Many people died, and some survived by clinging to planks. They all came to Ananda Bhindada. The host prepared food for them. When the host drew water from the well, he obtained a box containing treasures.
姓字。賈客食訖皆悲。主人問故。答言。我等伴侶五百人。共行海中船舶翻沒。死者不少。挾持小板劣得生活。亡失珍寶悲念伴侶耳。屬睹井中所得寶篋。皆是我許不知那爾。主人言。卿曹行治生賈販。若至心者不失也。但不至心故失耳。我從無數劫以來。未嘗不至心初不欺侵。諸失寶者皆趣我井。卿曹各自案姓字取去(出譬喻經)。
賢直竊珠不款獲賜三
昔人名賢直。曾三預八關聞讀經言。天眼不瞬誦唸不忘。然此賢直。善偷他物眼前不覺。國王失珠。召臣量議。臣答王言。聞有賢直極能作偷。王敕錄來考問望得其言不偷。王既有道何由抂人。又召諸臣共議。有臣言曰。當作方便令其首伏。當重枷鎖載市唱令殺之。與酒令醉然後脫鎖舉置堂上妓女作樂。王敕伎女。賢直醉問。汝可答言。此是天堂我是天女。應為侍側。君前身時偷國王珠故得生此。王便依之。賢直聞已默唸而去。我聞經言。天眼不瞬此女悉瞬。且我偷珠應入地獄。將非國王張我令首。即便發言。我得生天由不偷珠。妓女報王。道賢直言。王便大笑。小子定不偷我珠也。即放令去。重賜金寶。此實偷珠。誦唸一偈免罪得賜(出雜譬喻經也)。
慈羅放鱉后遇大水還濟其命四
昔有一人名慈羅。見人賣鱉心中憐之。向鱉啼泣。
【現代漢語翻譯】 現代漢語譯本 姓名。商人們吃完飯後都感到悲傷。主人詢問原因。他們回答說：『我們一行五百人，一同在海上航行，船隻翻沉，死了很多人。我們抓住小木板才勉強活了下來，丟失了珍寶，悲傷地思念著同伴。剛才看到井中得到的寶匣，都是我們的東西，不知道怎麼會在這裡。』主人說：『你們做買賣，如果至誠用心就不會丟失。只是因為不夠至誠用心才會丟失。我自從無數劫以來，從未不至誠用心，從不欺騙侵佔。所有丟失寶物的人都來我的井邊尋找。你們各自按照姓名取走吧。』（出自《譬喻經》）
賢直偷竊寶珠卻不承認，反而獲得賞賜三
過去有個人名叫賢直。曾經三次參加八關齋戒，聽聞讀經時說，『天眼不眨眼，誦唸不忘記。』然而這個賢直，擅長偷竊他人的東西，在眼前也不被察覺。國王丟失了寶珠，召集大臣商議。大臣回答國王說：『聽說有個賢直非常擅長偷竊。』國王命令抓來審問，希望得到他偷竊的供詞。國王既然有道，怎麼能冤枉人呢？又召集各位大臣共同商議。有大臣說：『應當想個辦法讓他認罪。用沉重的枷鎖鎖住他，在市場上示眾，宣告要殺了他。給他酒喝，讓他喝醉，然後解開枷鎖，把他安置在堂上，演奏音樂。』國王命令歌伎對賢直說，你可回答說：『這裡是天堂，我是天女。應當在您身邊侍奉。您前世偷了國王的寶珠，所以才得以生在這裡。』國王便按照這個方法做了。賢直聽了之後默默地離開了。心想：『我聽經上說，天眼是不眨眼的，這個女子卻眨眼。而且我偷了寶珠應該下地獄。難道不是國王設下圈套讓我認罪嗎？』於是立刻說：『我能夠生天，是因為沒有偷寶珠。』歌伎回報國王，說了賢直的話。國王便大笑說：『這小子一定沒有偷我的寶珠。』就放了他，還重重地賞賜了金銀珠寶。這實際上是偷了寶珠，誦唸一個偈子免罪並得到賞賜。（出自《雜譬喻經》）
慈羅放生烏龜，後來遇到大水，烏龜報恩救了他的命四
過去有一個人名叫慈羅。看見有人賣烏龜，心中憐憫它，對著烏龜哭泣。
【English Translation】 English version Name and Surname. The merchants felt sorrow after finishing their meal. The host asked the reason. They replied, 'We were a group of five hundred people, traveling together at sea when our ship capsized. Many died. We barely survived by clinging to small planks. We lost our treasures and mourn for our companions. Just now, we saw the treasure box found in the well, which belongs to us. We don't know how it got here.' The host said, 'You are merchants engaged in trade. If you are sincere, you will not lose your possessions. It is only because you are not sincere that you lose them. Since countless kalpas ago, I have never been insincere and have never deceived or encroached upon others. All those who have lost treasures come to my well. Each of you, according to your name and surname, take what belongs to you.' (From the Sutra of Parables)
The Wise and Upright One Steals a Pearl but Denies It and Receives Three Rewards
In the past, there was a man named the Wise and Upright One. He had participated in the Eight Precepts three times and heard in the sutra reading that 'The heavenly eye does not blink, and recitation is not forgotten.' However, this Wise and Upright One was skilled at stealing things from others without them noticing. The king lost a pearl and summoned his ministers to discuss the matter. A minister replied to the king, 'I have heard that there is a Wise and Upright One who is very skilled at stealing.' The king ordered him to be brought in for questioning, hoping to obtain a confession of theft. Since the king is virtuous, how could he wrongly accuse someone? He then summoned all the ministers to discuss the matter together. One minister said, 'We should devise a plan to make him confess. Put heavy shackles on him, parade him in the market, and announce that he will be killed. Give him wine to drink and get him drunk, then remove the shackles and place him in the hall to play music.' The king ordered the female entertainers to say to the Wise and Upright One, 'You can reply, 'This is heaven, and I am a heavenly maiden. I should serve by your side. In your previous life, you stole the king's pearl, so you were born here.' The king then followed this plan. After hearing this, the Wise and Upright One silently left. He thought to himself, 'I heard in the sutra that the heavenly eye does not blink, but this woman is blinking. Moreover, if I stole the pearl, I should go to hell. Isn't the king setting a trap for me to confess?' So he immediately said, 'I was able to be born in heaven because I did not steal the pearl.' The female entertainer reported the words of the Wise and Upright One to the king. The king laughed and said, 'This boy certainly did not steal my pearl.' He released him and heavily rewarded him with gold and jewels. This was actually stealing the pearl, reciting a verse to avoid punishment and receive rewards. (From the Miscellaneous Sutra of Parables)
Ci Luo Releases a Turtle and Later Encounters a Great Flood, the Turtle Repays His Kindness by Saving His Life
In the past, there was a man named Ci Luo. He saw someone selling a turtle and felt compassion for it, weeping for the turtle.
賣鱉者言。汝何故向鱉啼乎。慈羅答言。我不忍見之。窮賣鱉者大笑。汝癡狂耳。答言。我念此鱉從君請買。主言。鱉直百萬。慈羅便將之歸家。傾舉子息得八十萬。慈羅言。我錢盡此假求無處。賣鱉者言。汝錢既儘可為作田以畢錢直。慈羅言諾。以車載鱉投著池中。鱉便能言語。方有大水君當上樹相呼。後日洪水大起人民死盡。慈羅上樹呼鱉。鱉便來至。慈羅坐鱉背上。前去數里。見一女人在流槎上沮息欲死。便向慈羅乞丐求載。慈羅啟鱉。此人可憐乞得載之。鱉言。往便覆載之。前行十里。見賣鱉子流被槎上。從慈羅欲求載之。鱉言我已重。恐必疲極不能自度。慎勿載之。慈羅言。可哀今是非當載之。慈羅覆載之。前行數十里。見數升蛾流被槎上。慈羅復報鱉載之。前至那竭國。女子便以金謝慈羅。賣鱉人言。此鱉本是我賣之。汝今得金當持還我。慈羅不與。賣鱉子便到那竭國王所云。慈羅偷人婦將之販。今持金銀來在此國中。那竭國王即召慈羅使吏斬之。吏上言其事欲下筆書。蛾輒緣筆不成字。王聞之便問慈羅。汝有何功德乎。慈羅具答。王誅賣鱉者(出阿難現變經)。
千那傭畫得金設會為婦所訟五
大月氏弗迦羅城。有一畫師。名曰千那。往來東方多剎施羅國。客畫經十二年。得三十兩金持還
【現代漢語翻譯】 現代漢語譯本 賣鱉人說：『你為什麼對著鱉哭呢？』慈羅回答說：『我不忍心看到它這樣。』賣鱉人大笑，說：『你真是個瘋子！』慈羅說：『我可憐這隻鱉。』於是向賣鱉人請求購買。賣鱉人說：『這鱉值一百萬。』慈羅便把它帶回家。傾盡所有，又向兒子們要了八十萬。慈羅說：『我的錢只有這麼多了，實在沒地方再借了。』賣鱉人說：『你錢既然不夠，可以為我耕田來抵剩下的錢。』慈羅答應了。用車載著鱉，把它投放到池塘中。鱉便能說話了，說：『如果將來發大水，你應當爬到樹上呼喚我。』後來有一天，洪水大起，人民幾乎都淹死了。慈羅爬到樹上呼喚鱉。鱉便遊了過來。慈羅坐在鱉的背上，向前遊了幾里路，看見一個女人在漂浮的木筏上掙扎，快要死了。便向慈羅乞求搭救。慈羅對鱉說：『這個人很可憐，請求你載她一下。』鱉說：『載了她之後，我恐怕又要載其他人了。』又向前行進了十里路，看見賣鱉人的兒子漂浮在木筏上，向慈羅請求搭救。鱉說：『我已經很重了，恐怕會疲憊不堪，無法自救，千萬不要載他。』慈羅說：『他很可憐，現在這種時候應當救他。』慈羅又把他載上了。向前行進了幾十里路，看見幾升飛蛾漂浮在木筏上。慈羅又請求鱉載上它們。之後到達那竭國（Nagara，古代印度的一個國家）。那個女人便用金子感謝慈羅。賣鱉人說：『這鱉本來是我賣給你的，你現在得了金子，應當還給我。』慈羅不給。賣鱉人的兒子便到那竭國王那裡說：『慈羅偷了別人的妻子，將她販賣，現在帶著金銀來到這個國家。』那竭國王立即召見慈羅，命令官吏斬殺他。官吏向上稟報此事，準備下筆書寫罪狀時，飛蛾總是停在筆上，使字寫不成。國王聽說了這件事，便問慈羅：『你有什麼功德嗎？』慈羅如實回答。國王便誅殺了賣鱉人（出自《阿難現變經》）。 千那（Chinna，人名）受雇繪畫得到金子，設宴請客，被妻子告發 在大月氏（Yuezhi，古代中亞的一個遊牧民族）的弗迦羅城（Purushapura，古代犍陀羅地區的城市）里，有一個畫師，名叫千那。他往來於東方多剎施羅國（Takshasila，古代印度的一個城市），做客繪畫十二年，得到三十兩金子，帶回家。
【English Translation】 English version The seller of turtles said, 'Why are you crying to the turtle?' Ci Luo (Ci Luo, a person's name) replied, 'I can't bear to see it like this.' The turtle seller laughed loudly, saying, 'You are crazy!' Ci Luo said, 'I pity this turtle.' So he asked the turtle seller to buy it. The turtle seller said, 'This turtle is worth one million.' Ci Luo then took it home. He exhausted all his money and asked his sons for eight hundred thousand. Ci Luo said, 'I only have this much money, and there is really nowhere else to borrow.' The turtle seller said, 'Since you don't have enough money, you can work in the fields for me to pay off the remaining money.' Ci Luo agreed. He loaded the turtle in a cart and threw it into the pond. The turtle could then speak, saying, 'If there is a flood in the future, you should climb a tree and call me.' Later, one day, a great flood arose, and almost all the people were drowned. Ci Luo climbed a tree and called the turtle. The turtle swam over. Ci Luo sat on the turtle's back and swam forward for several miles, seeing a woman struggling on a floating raft, about to die. She begged Ci Luo for rescue. Ci Luo said to the turtle, 'This person is pitiful, please carry her.' The turtle said, 'After carrying her, I am afraid I will have to carry others again.' After traveling another ten miles, he saw the turtle seller's son floating on a raft, asking Ci Luo for rescue. The turtle said, 'I am already heavy, and I am afraid I will be exhausted and unable to save myself, do not carry him.' Ci Luo said, 'He is pitiful, and at this time we should save him.' Ci Luo carried him again. After traveling dozens of miles, he saw several liters of moths floating on a raft. Ci Luo again asked the turtle to carry them. Later, they arrived at Nagara (Nagara, an ancient Indian country). The woman thanked Ci Luo with gold. The turtle seller said, 'This turtle was originally sold to you by me, and now that you have obtained gold, you should return it to me.' Ci Luo did not give it. The turtle seller's son then went to the King of Nagara and said, 'Ci Luo stole another man's wife, sold her, and now has come to this country with gold and silver.' The King of Nagara immediately summoned Ci Luo and ordered the officials to execute him. When the officials reported the matter and prepared to write down the charges, the moths always landed on the pen, preventing the words from being written. When the king heard about this, he asked Ci Luo, 'Do you have any merits?' Ci Luo answered truthfully. The king then executed the turtle seller (from the 'Ananda's Manifestation of Transformation Sutra'). Chinna (Chinna, a person's name) was hired to paint and got gold, held a banquet, and was accused by his wife In the city of Purushapura (Purushapura, a city in the ancient Gandhara region) in Yuezhi (Yuezhi, a nomadic people of ancient Central Asia), there was a painter named Chinna. He traveled to the eastern country of Takshasila (Takshasila, an ancient Indian city), worked as a guest painter for twelve years, obtained thirty taels of gold, and brought it home.
本國。遇見眾僧信心清凈。即問維那。此眾幾物得作一日食。答曰。可用三十兩金。畫師並付維那。乞營一食。我明日當來。空手歸家。婦問。十二年作得何等物。答曰。得三十兩金。已種福田。付僧設會。婦縛夫以送付官。具陳上事。官問。不給婦兒而以乞他。畫師答曰。我先世無福貧窮常辛苦。遭遇眾僧是良福田。若復不種善後世復貧。貧苦相續無得脫時。是故並施眾僧。其斷事人是優婆塞。即脫瓔珞及所乘馬並聚落以施畫師。謂之曰。汝施眾僧。眾僧未食。是為穀子未種而牙已生。而大果在後(出大智論第十一卷)。
神識還摩娑故身之骨六
昔有人。死後魂神還摩娑其故骨邊。人問之。汝已死。何故為複用摩娑枯骨為。神言。此是我故身。不殺生不盜竊不他淫不兩舌惡罵妄言綺語不嫉妒不瞋恚不癡。死後得生天上。所愿自然快樂無極。是故愛重之也(出舊雜譬喻經下卷)。
木巧師與畫師相誑七
昔北天竺。有一巧師。作一木女。端正無雙衣帶嚴飾世女無異。亦來亦去能行酒看客。唯不能語耳。時南天竺有一畫師。亦善能畫。巧師聞之。作好飲食即請畫師。便使木女行酒擎食。從旦至夜。畫師不知謂是真女。欲心極盛念之不忘。時日已暮。木師入宿。留畫師住。以此木女立侍其側。
【現代漢語翻譯】 現代漢語譯本： 有一個人，在本國遇到了許多信心清凈的僧人，就問維那（寺院中負責管理僧眾事務的人）：『這些僧人一天吃飯需要多少東西？』維那回答說：『大約需要三十兩金子。』畫師就把錢交給維那，請求他為僧眾準備一頓飯，說：『我明天會來。』然後空手回家了。妻子問他：『十二年來你做了些什麼？』畫師回答說：『我得了三十兩金子，已經種了福田，用來供養僧眾設齋會了。』妻子就把丈夫捆起來送到官府，詳細陳述了這件事。官府問畫師：『你不給妻子兒女，卻用來佈施給別人？』畫師回答說：『我前世沒有福報，所以貧窮常常受苦。遇到眾僧是最好的福田。如果再不種福，來世還會貧窮。貧窮困苦相續不斷，沒有解脫的時候。所以全部佈施給眾僧了。』審判這件事的人是一位優婆塞（在家修行的佛教徒），他當即脫下瓔珞，以及所乘的馬匹，連同聚落一起佈施給畫師，對他說：『你佈施給眾僧，眾僧還沒有吃飯，這就像穀子的種子還沒種下，但牙已經生出來了，將來會有很大的果報。』（出自《大智度論》第十一卷）。
有一個人死後，他的神識還徘徊在他原來的屍骨旁邊。有人問他：『你已經死了，為什麼還要撫摸這些枯骨呢？』神識說：『這是我原來的身體。它不殺生、不偷盜、不邪淫、不兩舌、不惡口、不妄語、不綺語、不嫉妒、不嗔恚、不愚癡。死後我得以升到天上，所希望的都能自然得到，快樂沒有窮盡。所以，我愛惜它、重視它。』（出自《舊雜譬喻經》下卷）。
從前在北天竺（古代印度北部），有一個手藝精巧的工匠，製作了一個木頭美女，容貌端正美麗，衣帶裝飾華麗，和世間的女子沒有區別。她能來能去，能端酒敬客，只是不能說話而已。當時南天竺有一個畫師，也很擅長繪畫。工匠聽說了他的名聲，就準備了豐盛的飲食，邀請畫師來。然後讓木頭美女端酒送菜，從早到晚。畫師不知道她是木頭做的，以為是真正的美女，慾念非常強烈，念念不忘。到了晚上，工匠進入內室休息，留下畫師住宿，讓木頭美女站在他旁邊侍候。
【English Translation】 English version: In his own country, a painter encountered many monks with pure faith. He asked the Vina (the monastic officer in charge of managing the affairs of the Sangha): 'How much is needed for this Sangha to eat for one day?' The Vina replied: 'About thirty taels of gold are needed.' The painter then gave the money to the Vina, requesting him to prepare a meal for the Sangha, saying: 'I will come tomorrow.' Then he returned home empty-handed. His wife asked him: 'What have you done for twelve years?' The painter replied: 'I obtained thirty taels of gold and have already planted a field of merit, using it to support the Sangha in holding a feast.' The wife then tied up her husband and sent him to the government, detailing the matter. The official asked the painter: 'You don't provide for your wife and children, but instead give it away to others?' The painter replied: 'In my previous life, I had no blessings, so I was poor and often suffered. Encountering the Sangha is the best field of merit. If I don't plant blessings again, I will be poor again in the next life. Poverty and suffering will continue without end, with no escape. Therefore, I give it all to the Sangha.' The person judging the matter was a Upasaka (a lay Buddhist practitioner), who immediately took off his necklace, as well as the horse he was riding, along with the settlement, and gave them to the painter, saying to him: 'You give to the Sangha. The Sangha has not yet eaten, which is like the seed of grain has not yet been planted, but the sprout has already emerged, and great fruit will be in the future.' (From the Mahaprajnaparamita Shastra, Volume 11).
Once upon a time, after a person died, his spirit still lingered near his old bones. Someone asked him: 'You are already dead, why do you still caress these dry bones?' The spirit said: 'This is my old body. It did not kill, did not steal, did not commit adultery, did not engage in divisive speech, did not use harsh language, did not lie, did not engage in frivolous talk, did not envy, did not get angry, and was not ignorant. After death, I was able to ascend to heaven, and whatever I wished for, I naturally obtained, and my happiness is endless. Therefore, I cherish it and value it.' (From the Old Miscellaneous Parables Sutra, Lower Volume).
In ancient North India, there was a skilled craftsman who made a wooden woman, with a beautiful and upright appearance, and her clothes and ornaments were gorgeous, no different from worldly women. She could come and go, and could serve wine to guests, but she could not speak. At that time, there was a painter in South India who was also very good at painting. The craftsman heard of his reputation, so he prepared a sumptuous meal and invited the painter to come. Then he had the wooden woman serve wine and food, from morning to night. The painter did not know that she was made of wood, and thought she was a real beauty, and his desire was very strong, and he could not forget her. When it was evening, the craftsman went into the inner room to rest, leaving the painter to stay, and had the wooden woman stand beside him to serve him.
便語客言。故留此女可共宿也。主人已入。木女立在燈邊。客即呼之。而女不來。客便前牽之。乃知是木。便自慚愧。主人誑我。我當報之。於是畫師復作方便。即于壁上畫作己像。所著被服與身不異。以繩繫頸狀似絞死畫作繩像著其口喙。作已閉戶自入床下。天明主人出見戶未開。即向中觀。唯見壁上絞死客像。主人大怖便謂實死。即破戶入以刀斷繩。於是畫師從床下出。木師大羞。畫師即言。汝能誑我。我能誑汝。客主情畢不相負也。二人信知狂惑。各舍親愛出家修道(出雜譬喻經第四卷)。
醫治王病差獲王報殊常八
有一國王。身得重病。十二年不差。一切大醫無能治者。時邊方小國攝屬大王。有一醫師善能治病。王即招來令治己疾。未久之間即蒙除降。王便念欲報此師恩。屬遣使者宣令彼國。此師見差宜應償賚。像馬車乘牛羊田宅青衣直人嚴飾之具皆給與之。彼小國王奉宣上命。師在王邊無有語者。師便思惟。我治王病大有功夫。未知王當報我與不。復經數日王轉平復。其師請辭欲還本國。王便聽之。給一羸馬乘具亦弊。師大笑恨我治王病。大有功夫。而王不識恩分。不相料理。令我空去。隨道愁嘆以為永恨。適至本國見有群像。問象子曰。此誰家象。像子答曰。此是某甲師象。復問象子曰。
【現代漢語翻譯】 現代漢語譯本： 有一個外地人說了些花言巧語，所以（木匠）就留下這個木頭女子，想和她一起睡覺。主人已經進來了，木頭女子站在燈邊。客人就叫她，但是女子不來。客人就上前去拉她，才知道她是木頭做的。客人感到慚愧，（心想）主人欺騙我，我應該報復他。於是畫師又想了個辦法，就在墻上畫了自己的畫像，所穿的衣服和自己身上穿的一樣。用繩子繫著脖子，看起來像是上吊的樣子，畫的繩子影象還放在他的嘴邊。畫完后，（畫師）關上門，自己躲到床底下。天亮后，主人出來，看見門還沒開，就向裡面看。只看見墻上掛著上吊的客人畫像。主人非常害怕，就以為客人真的死了。於是打破門進去，用刀割斷繩子。這時畫師從床底下出來。木匠非常羞愧。畫師就說：『你能欺騙我，我也能欺騙你。』客人和主人之間的恩怨就此了結，互不相欠了。兩個人這才相信是自己被迷惑了，於是各自捨棄親情和愛慾，出家修道。（出自《雜譬喻經》第四卷）
醫治國王的疾病，得到國王不同尋常的報答
有一個國王，身患重病，十二年都沒有好轉，所有的大醫生都不能治好。當時邊遠小國歸屬於大王管轄，有一個醫生很擅長治病。國王就招他來給自己治病。沒過多久，病就好了。國王就想報答這位醫生的恩情，就派使者去那個小國宣旨：『這位醫生治好了我的病，應該給予賞賜。』大象、馬匹、車輛、牛羊、田地、穿著青色衣服的侍從、值錢的東西、裝飾品都給他。那個小國王奉命行事。醫生在國王身邊，沒有說什麼。醫生心想：『我治好國王的病，費了很大的功夫，不知道國王會不會報答我。』又過了幾天，國王完全康復了。醫生請求辭行，想回自己的國家。國王就答應了，只給了一匹瘦弱的馬，馬具也很破舊。醫生非常失望，心想我治好國王的病，費了很大的功夫，但是國王不記得我的恩情，不照顧我，讓我空手而歸。在路上愁嘆，感到非常遺憾。正好到了自己的國家，看見一群大象。就問趕象的人說：『這些是誰家的象？』趕象的人回答說：『這是某某醫生的象。』又問趕象的人說：
【English Translation】 English version: A guest spoke flattering words, so (the carpenter) kept this wooden woman, intending to sleep with her. The host had already entered, and the wooden woman stood by the lamp. The guest called to her, but she did not come. The guest then went forward to pull her, only to realize she was made of wood. The guest felt ashamed, (thinking) the host had deceived him, and he should take revenge. So the painter devised a plan, immediately painting his own image on the wall, the clothes he wore being no different from those on his body. A rope was tied around the neck, appearing as if he were hanging himself, the painted rope image placed near his mouth. After finishing, (the painter) closed the door and hid himself under the bed. At dawn, the host came out and saw the door was still closed, so he looked inside. He only saw the image of the guest hanging on the wall. The host was greatly frightened, thinking the guest was truly dead. So he broke down the door and cut the rope with a knife. At this point, the painter came out from under the bed. The carpenter was very ashamed. The painter then said: 'You can deceive me, and I can deceive you.' The grievances between the guest and the host were thus settled, with no further obligations. The two then realized they had been deluded, and each abandoned their affections and desires, leaving home to cultivate the Way. (From the fourth volume of the Za Pi Yu Jing)
Curing the King's Illness and Receiving an Extraordinary Reward
There was a king who suffered from a serious illness that did not improve for twelve years, and no great physician could cure him. At that time, a small border country was under the jurisdiction of the great king, and there was a physician who was very skilled at curing diseases. The king summoned him to cure his illness. Before long, he was cured. The king thought of repaying the physician's kindness, so he sent messengers to that small country to proclaim: 'This physician has cured my illness and should be rewarded.' Elephants, horses, carriages, cattle, sheep, fields, attendants in blue clothing, valuable items, and decorations should all be given to him. The small king acted according to the decree. The physician, being by the king's side, said nothing. The physician thought: 'I put in great effort to cure the king's illness, I wonder if the king will repay me.' After a few more days, the king fully recovered. The physician requested to take his leave and return to his country. The king agreed, only giving him a weak horse and worn-out equipment. The physician was very disappointed, thinking that he had put in great effort to cure the king's illness, but the king did not remember his kindness, did not take care of him, and let him return empty-handed. He sighed in sorrow on the road, feeling very regretful. He happened to arrive in his country and saw a group of elephants. He asked the elephant driver: 'Whose elephants are these?' The elephant driver replied: 'These are the elephants of a certain physician.' He then asked the elephant driver:
某甲師何從得此象子。答曰。某甲師治大王病差。功報所得也。小復前行。見有群馬牛羊。問曰。此誰家物。羊子答曰。某甲師許。小復前行。見其本舍高堂重閣殊異本宅。問門人曰。此是誰舍。門人答曰。此是某甲師舍。便入其合內。見其婦形色豐悅身服寶衣。怪而問曰。此誰夫人。直人答言。此是某甲師夫人。從見象馬。及入舍內。皆知是治王病功報所得。便自追恨本。治王病功夫少(出雜譬喻經第四卷)。
破齋猶得生天九
昔有迦羅越。興設大壇請佛及僧。時有一人賣酪。主人留食。勸令持齋聽經。至暝乃歸。婦語之言。我朝來不食相待至今。敗壞夫齋。半齋之福猶生天上七世。生人間常得自然。一日持齋六十萬歲自然之糧。又有五福。一者少病。二者身意安隱。三者少淫。四者少睡臥。五者命終之後神得生天常識宿命(出諸經中要事)。
耕夫施僧一訶梨勒果後生為兩國太子十
昔有一人在田耕蒔。日已垂中。家餉未至。道人失路至其田所。從乞中食。耕人曰諾。小愿須留。家餉遲晚。道人曰。食既不至仍欲漱口。耕人解其衣帶一訶梨勒果以與。道人即受而食。又有一錢以嚫道人。道人曰。若心可感無以相報。欲授五戒。君能受不。答曰。弟子在俗五戒難全。但受不殺。耕人命盡
【現代漢語翻譯】 現代漢語譯本： 有人問：『某甲師（指某位法師）是從哪裡得到這頭象的？』回答說：『某甲師治好了大王的病，這是大王爲了報答他的功勞而賞賜的。』這人又往前走，看見一群馬、牛、羊，便問：『這些是誰家的？』放羊的人回答說：『是某甲師的。』這人又往前走，看見某甲師的住宅，高堂重閣，與他原來的家完全不同，便問門人：『這是誰的住宅？』門人回答說：『這是某甲師的住宅。』這人便進入某甲師的住宅內，看見某甲師的妻子，容貌豐滿，身穿華麗的衣服，感到奇怪，便問：『這位是誰的夫人？』老實人回答說：『這是某甲師的夫人。』這人從看見象馬，到進入住宅內，都知道是某甲師治好大王的病後，大王爲了報答他的功勞而賞賜的。這人便追悔自己當初為大王治病時，下的功夫太少了。（出自《雜譬喻經》第四卷）
破戒持齋尚且能夠生天九世 過去有一位迦羅越（指在家信徒），興建大壇，邀請佛和僧眾。當時有一個賣奶酪的人，主人留他吃飯，勸他持齋聽經，直到天黑才回家。他的妻子對他說：『我早上沒吃飯，一直等你到現在，你今天破齋了。』即使是半齋的福報，也能生到天上七世。生在人間，常常能夠自然獲得食物。一天持齋，能獲得六十萬歲自然之糧。還有五種福報：一是少病，二是身心安穩，三是少淫慾，四是少睡眠，五是命終之後神識能夠生天，常常能夠知道自己的前世。（出自《諸經中要事》）
耕夫佈施給僧人一個訶梨勒果，後來轉世成為兩個國家的太子 過去有一個人在田里耕種，太陽已經到了正中，家裡送飯的還沒到。一位道人迷路來到了他的田邊，向他乞討午飯。耕人說：『好的，請稍等片刻，家裡送飯的來晚了。』道人說：『既然飯還沒到，我想漱漱口。』耕人解下自己的衣帶，取出一個訶梨勒果（一種藥用植物的果實）給了道人。道人接過來吃了。耕人又拿出一文錢供養道人。道人說：『如果你的心意可以感動上天，我沒有什麼可以報答你的，我想傳授你五戒，你能接受嗎？』耕人回答說：『弟子是在家之人，五戒難以全部遵守，只能接受不殺生。』耕人壽命終結后……
【English Translation】 English version: Someone asked: 'From where did so-and-so teacher (referring to a certain Dharma master) obtain this elephant?' The answer was: 'So-and-so teacher cured the Great King's illness, and this was given as a reward for his merit.' This person continued forward and saw a herd of horses, cows, and sheep, and asked: 'Whose are these?' The shepherd replied: 'They belong to so-and-so teacher.' This person continued forward and saw so-and-so teacher's residence, with high halls and multiple stories, completely different from his original home, and asked a disciple: 'Whose residence is this?' The disciple replied: 'This is so-and-so teacher's residence.' This person then entered so-and-so teacher's residence and saw so-and-so teacher's wife, with a full and joyful appearance, wearing precious garments, and was surprised, and asked: 'Whose wife is this?' An honest person replied: 'This is so-and-so teacher's wife.' From seeing the elephants and horses to entering the residence, this person knew that it was all given as a reward for so-and-so teacher curing the Great King's illness. This person then regretted that he had not put in enough effort when curing the Great King's illness. (From the fourth volume of the Miscellaneous Parables Sutra)
Breaking the precepts of fasting can still lead to nine rebirths in the heavens In the past, there was a Karavika (referring to a lay devotee) who built a large altar and invited the Buddha and the Sangha. At that time, there was a person selling cheese, and the host invited him to eat and encouraged him to observe the fast and listen to the scriptures until nightfall before returning home. His wife said to him: 'I haven't eaten since morning, waiting for you until now, you have broken your fast today.' Even the merit of half a fast can lead to seven rebirths in the heavens. Being born in the human realm, one can often naturally obtain food. Observing the fast for one day can obtain natural sustenance for six hundred thousand years. There are also five blessings: first, few illnesses; second, peace of body and mind; third, little lust; fourth, little sleep; fifth, after death, the consciousness can be reborn in the heavens and often know one's past lives. (From Important Matters in Various Sutras)
A farmer who gave a Haritaki fruit to a monk was later reborn as a prince of two kingdoms In the past, there was a person plowing in the field, and the sun had reached its zenith, but the family had not yet sent food. A Dao Ren (a wandering monk) lost his way and came to his field, asking him for lunch. The farmer said: 'Okay, please wait a moment, the family is late in sending food.' The Dao Ren said: 'Since the food hasn't arrived yet, I would like to rinse my mouth.' The farmer untied his belt and took out a Haritaki fruit (a medicinal plant fruit) and gave it to the Dao Ren. The Dao Ren took it and ate it. The farmer also offered a coin to the Dao Ren. The Dao Ren said: 'If your intention can move the heavens, I have nothing to repay you with, I would like to transmit the five precepts to you, can you accept them?' The farmer replied: 'I am a layperson, and it is difficult to fully observe the five precepts, I can only accept not killing.' After the farmer's life ended...
生國王家。皇后導從到流水邊。歌舞作樂抱兒臨水。失手墮水魚即吞之。在腹七日不饑不渴。隨流下逝遂千餘里。入下國界人捕得魚於市貨易。時下國主遣人市魚。將還城內用刀治魚。兒在腹中唱曰。徐徐勿傷我也。即破魚腸見一小兒。端正無雙舉國歡喜。上國主聞之曰。此必我兒。遣信索之。下國主答。魚腹中得天所賜。我不肯與之。二國共諍遂徹大國。大王判云。若上國不生此兒墮水下國何由而得。若下國不得此兒。上國何處求覓。此兩有緣。汝二國。中間可作宮殿共安此兒。號曰兩國太子。即從此旨在於其中。依太子儀法。佛語弟子。昔日耕人。一果一錢布施道人。便得兩國太子(出雜譬喻經)。
供養沙門心有善惡獲報不同十一
昔有跛腳道人。持戒乞食遇至一家。信大法久見其患腳。心悲愍一年供養。道人辭去。主人言曰。愿數垂顧。分離之際客主悲淚。道人去後。主人發床唯見金寶。因此至富。鄰比一家見其大富。問何因緣。其人實答。鄰人惡念希覓珍寶。便覓一跛人慾供養之。遍求無有。會一道人身體完具。縛還折腳供養少時。強驅令去。去後發床。噁心所感。毒蛇蜂蝎來螫閤家。現世惡報后入地獄。得珍寶者其心貞吉。被螫毒者其心不仁(出雜譬喻經也)。
舅甥共盜甥黠慧后得
【現代漢語翻譯】 現代漢語譯本： 生國王家（國王的家）。皇后帶領隨從到流水邊。歌舞作樂，抱著兒子靠近水邊。失手將兒子掉入水中，魚立刻吞了他。在魚腹中七日，不饑不渴。隨著水流漂逝千餘里。進入下國（鄰國）境內，有人捕到這條魚在市場上售賣。當時下國國王派人買魚。帶回城內用刀剖魚。兒子在魚腹中唱道：『慢慢地，不要傷我！』隨即剖開魚腸，看見一個小兒。相貌端正無雙，舉國歡喜。上國國王聽聞此事說：『這必定是我的兒子。』派遣使者索要。下國國王回答說：『這是從魚腹中得到上天所賜予的，我不肯給他。』兩國爭執不下，最終上報大國（更強大的國家）。大國王判決說：『如果上國不生這個兒子，兒子又怎麼會掉入水中，下國又從哪裡得到他呢？如果下國沒有得到這個兒子，上國又到哪裡去尋找呢？』這是兩國有緣。你們兩國，中間可以建造宮殿共同安頓這個兒子。號稱兩國太子。』就從此按照這個旨意，依太子的儀法對待他。佛告訴弟子們：『從前有耕田的人，用一個果子換一文錢布施給道人，便得到做兩國太子的福報。』（出自《雜譬喻經》）。
供養沙門（出家修道的人）心有善惡，獲得的果報不同
從前有個跛腳的道人。持戒乞食，來到一家。這家信奉佛法很久，見到道人腳有殘疾，心生悲憫，供養了他一年。道人辭別離去。主人說道：『希望您常常光顧。』分離之際，主人和客人依依不捨。道人走後，主人整理床鋪，只見滿床都是金銀珠寶。因此變得非常富有。鄰居一家見到他如此富有。詢問是什麼原因。這人如實回答。鄰居心生惡念，希望得到珍寶。便尋找一個跛腳的人想要供養他。到處尋找都沒有。正好遇到一個身體完好的道人。將他綁回來，折斷他的腳，供養了很短的時間。就強行驅趕他離開。道人走後，整理床鋪。因為惡念所感，毒蛇、蝎子來螫咬全家。現世就得到了惡報，死後墮入地獄。得到珍寶的人，是因為他的心真誠善良。被毒蟲螫咬的人，是因為他的心不仁慈。（出自《雜譬喻經》）。
舅舅和外甥一起偷盜，外甥聰明狡猾，後來得到...
【English Translation】 English version: Born into the royal family of a king. The queen, accompanied by attendants, went to the riverside. Singing and dancing, she held her son near the water. By accident, she dropped him into the water, and a fish immediately swallowed him. He remained in the fish's belly for seven days without hunger or thirst. Carried by the current, he drifted over a thousand li. Entering the territory of a lower kingdom (neighboring country), someone caught the fish and offered it for sale in the market. At that time, the king of the lower kingdom sent someone to buy the fish. They brought it back to the city and used a knife to prepare it. The child, inside the fish's belly, sang out, 'Gently, do not harm me!' Immediately, they cut open the fish's intestines and saw a small child. His appearance was exceptionally handsome, and the whole country rejoiced. The king of the upper kingdom heard of this and said, 'This must be my son!' He sent messengers to demand him back. The king of the lower kingdom replied, 'This is a gift from heaven obtained from the fish's belly; I am unwilling to give him up.' The two kingdoms argued incessantly, eventually appealing to a great kingdom (a more powerful country). The great king judged, 'If the upper kingdom had not given birth to this child and he had not fallen into the water, how could the lower kingdom have obtained him? If the lower kingdom had not obtained this child, where would the upper kingdom seek him?' This is a karmic connection between the two of you. You two kingdoms may build a palace in the middle and jointly care for this child, calling him the prince of two kingdoms.' From then on, they followed this decree, treating him according to the rites of a prince. The Buddha told his disciples, 'In the past, a farmer, using a fruit worth one coin to make offerings to a Daoist, thus obtained the reward of becoming the prince of two kingdoms.' (From the Miscellaneous Parables Sutra).
Offering to a Shramana (ascetic monk) with good or evil intentions yields different retributions.
In the past, there was a lame Daoist. Upholding precepts and begging for food, he came to a certain house. The family had long believed in the Dharma and, seeing his crippled leg, felt compassion and made offerings to him for a year. The Daoist bid farewell and departed. The master of the house said, 'I hope you will visit often.' At the time of parting, both host and guest were filled with sorrow. After the Daoist left, the master of the house made his bed and saw it was full of gold and jewels. Thus, he became very wealthy. A neighboring family saw his great wealth and asked the reason. The man truthfully replied. The neighbor conceived an evil thought, hoping to find treasures. He sought a lame person to make offerings to. He searched everywhere but found none. He happened upon a Daoist with a complete body. He bound him, broke his leg, and made offerings for a short time. Then, he forcibly drove him away. After the Daoist left, he made his bed. Because of his evil intentions, poisonous snakes and scorpions came to sting the whole family. He received evil retribution in this life and fell into hell after death. The one who obtained treasures did so because his heart was sincere and virtuous. The one who was stung by poisonous insects did so because his heart was unkind. (From the Miscellaneous Parables Sutra).
An uncle and nephew committed theft together; the nephew was clever and later obtained...
王女為妻十二
過去時姊弟二人。姊有一子。與舅俱給官府。織金縷錦及綾羅縠珍妙異衣藏中綺寶。即共議言。吾織作勤苦不懈。知諸藏物好醜多少。寧可共取用解貧乏乎。夜鑿地為孔穿盜取物。明監藏者覺物減少。以事啟王。王詔勿廣宣之。令盜者謂王多事不能覺察。至於後日必復重來。且嚴警守得者收捉無令放逸。藏監受語。即加守備。其人久久果重來盜。外甥教舅。年尊體羸力少。若為守者所得不能自脫。更從地穴卻行而入。如令見得。我力強盛當濟免舅。舅這入穴為守者所執。執者喚呼。甥畏人識。擷取舅頭而去。晨曉藏監具以啟聞。王又詔曰。輿出其尸置四交露。其有對哭取死屍者則知是賊。如是積日。有遠方賈客來。人馬塞路奔突猥逼。其人載兩車薪置其尸上。具以啟王。王詔。若有燒者收縛送來。外甥將教童豎執炬舞戲。人眾總集以火投薪。熾然而盛。守者不覺。具以啟王。王又詔曰。更增守者。嚴伺其骨。甥又釀純酒。特令濃厚。詣守備。者微而沽之。守者連昔飢渴。見酒共飲。飲酒過多皆共醉寐。因以酒瓶受骨。而去。守者不覺。明覆啟王。王又詔曰。前後警守竟不級獲。斯賊狡黠更當設謀。王即出女莊嚴瓔珞珠璣寶飾。安立房室于大水傍。眾人侍衛伺察非妄。必有利色來趣女者。素教誡女
【現代漢語翻譯】 現代漢語譯本
王女為妻十二
過去，有一對姊弟。姐姐有一個兒子。姐弟倆都為官府做事。他們負責織造金縷錦、綾羅縠等珍貴奇妙的衣物，並管理藏中的綺麗寶物。於是他們共同商議說：『我們織作如此勤苦，深知這些藏物的好壞多少。不如我們一起取用一些，以解決貧困吧？』
於是，他們夜裡在地上鑿洞，穿過地道盜取財物。第二天，監藏的人發現財物減少，便稟告了國王。國王下令不要聲張，並說：『讓盜賊以為我無能察覺，必定還會再來。要嚴加戒備，捉拿盜賊，不可放過。』監藏的人領命后，便加強了守衛。
那人過了很久果然又來盜竊。外甥對舅舅說：『您年老體衰，力氣不足，如果被守衛抓住，難以脫身。不如您從地穴退回去，如果我被發現了，我力氣大，可以救您脫險。』舅舅便進入地穴，結果被守衛抓住了。守衛大聲呼喊，外甥害怕被人認出，便砍下舅舅的頭離開了。
第二天早上，監藏的人將情況稟告了國王。國王又下令說：『將屍體抬到四通八達的路口，如果有人對著屍體哭泣，那便是盜賊。』這樣過了幾天，有遠方的商人經過，人馬擁擠，道路阻塞。那外甥用兩車柴草蓋住屍體，也稟告了國王。國王下令：『如果有人焚燒柴草，就將他抓起來。』外甥便讓童僕拿著火把跳舞嬉戲，眾人聚集在一起，將火投向柴草，火勢猛烈燃燒，守衛沒有察覺。
監藏的人又將情況稟告了國王。國王又下令說：『增加守衛，嚴密監視屍骨。』外甥又釀造了濃烈的酒，特意去拜訪守衛，假裝買酒。守衛們連日來又飢又渴，見到酒便一起喝，喝得酩酊大醉。外甥便用酒瓶裝了屍骨離開了，守衛們沒有察覺。第二天早上，監藏的人又稟告了國王。
國王又下令說：『前後多次戒備，竟然沒有抓到盜賊，這賊人實在狡猾，必須另想辦法。』國王便讓自己的女兒盛裝打扮，佩戴瓔珞珠璣等寶飾，安置在靠近大水的房舍里，派人侍衛，嚴密監視，不可疏忽。必定會有貪圖美色的人來接近公主。事先告誡公主……』 English version
King's Daughter as Wife Twelve
In the past, there were two siblings, a sister and a brother. The sister had a son. Both the siblings served the government. They were in charge of weaving brocade with gold threads, fine silk and gauze, and other precious and exquisite garments, as well as managing the beautiful treasures in the storage. So they discussed together, saying, 'We work so diligently in weaving, and we know the quality and quantity of these stored items. Why don't we take some to alleviate our poverty?'
Therefore, at night, they dug a hole in the ground, tunneling through to steal the treasures. The next day, the person in charge of the storage noticed the decrease in items and reported it to the king. The king ordered not to publicize it, saying, 'Let the thief think that I am incapable of noticing, and he will surely come again. We must be vigilant and capture the thief, without letting him escape.' The person in charge of the storage received the order and strengthened the guard.
After a long time, that person indeed came again to steal. The nephew said to his uncle, 'You are old and weak, lacking strength. If you are caught by the guards, it will be difficult to escape. It's better for you to retreat through the tunnel. If I am discovered, I am strong and can help you escape.' The uncle entered the tunnel, but was caught by the guards. The guards shouted loudly. The nephew, fearing recognition, cut off his uncle's head and left.
The next morning, the person in charge of the storage reported the situation to the king. The king then ordered, 'Carry the corpse to the crossroads. If anyone cries over the corpse, that is the thief.' After several days, a merchant from afar passed by, with a crowded procession of people and horses, blocking the road. The nephew covered the corpse with two carts of firewood, and also reported it to the king. The king ordered, 'If anyone burns the firewood, arrest him.' The nephew then had children holding torches dance and play. The crowd gathered together and threw fire onto the firewood. The fire blazed fiercely, and the guards did not notice.
The person in charge of the storage again reported the situation to the king. The king then ordered, 'Increase the guards and closely monitor the bones.' The nephew then brewed strong wine and specially visited the guards, pretending to buy wine. The guards, who had been hungry and thirsty for days, drank the wine together. They drank so much that they became drunk and fell asleep. The nephew then used a wine bottle to collect the bones and left, without the guards noticing. The next morning, the person in charge of the storage again reported to the king.
The king then ordered, 'Despite repeated precautions, we have not caught the thief. This thief is indeed cunning, and we must devise another plan.' The king then had his daughter dress up elaborately, adorned with necklaces, pearls, and other precious ornaments, and placed her in a house near a large body of water, with attendants guarding her closely, without negligence. Surely, someone greedy for beauty will approach the princess. He instructed the princess beforehand...'
【English Translation】 King's Daughter as Wife Twelve
In the past, there were two siblings, a sister and a brother. The sister had a son. Both the siblings served the government. They were in charge of weaving brocade with gold threads (Jinlv Jin), fine silk and gauze (Lingluo Hu), and other precious and exquisite garments, as well as managing the beautiful treasures in the storage. So they discussed together, saying, 'We work so diligently in weaving, and we know the quality and quantity of these stored items. Why don't we take some to alleviate our poverty?'
Therefore, at night, they dug a hole in the ground, tunneling through to steal the treasures. The next day, the person in charge of the storage noticed the decrease in items and reported it to the king. The king ordered not to publicize it, saying, 'Let the thief think that I am incapable of noticing, and he will surely come again. We must be vigilant and capture the thief, without letting him escape.' The person in charge of the storage received the order and strengthened the guard.
After a long time, that person indeed came again to steal. The nephew said to his uncle, 'You are old and weak, lacking strength. If you are caught by the guards, it will be difficult to escape. It's better for you to retreat through the tunnel. If I am discovered, I am strong and can help you escape.' The uncle entered the tunnel, but was caught by the guards. The guards shouted loudly. The nephew, fearing recognition, cut off his uncle's head and left.
The next morning, the person in charge of the storage reported the situation to the king. The king then ordered, 'Carry the corpse to the crossroads. If anyone cries over the corpse, that is the thief.' After several days, a merchant from afar passed by, with a crowded procession of people and horses, blocking the road. The nephew covered the corpse with two carts of firewood, and also reported it to the king. The king ordered, 'If anyone burns the firewood, arrest him.' The nephew then had children holding torches dance and play. The crowd gathered together and threw fire onto the firewood. The fire blazed fiercely, and the guards did not notice.
The person in charge of the storage again reported the situation to the king. The king then ordered, 'Increase the guards and closely monitor the bones.' The nephew then brewed strong wine and specially visited the guards, pretending to buy wine. The guards, who had been hungry and thirsty for days, drank the wine together. They drank so much that they became drunk and fell asleep. The nephew then used a wine bottle to collect the bones and left, without the guards noticing. The next morning, the person in charge of the storage again reported to the king.
The king then ordered, 'Despite repeated precautions, we have not caught the thief. This thief is indeed cunning, and we must devise another plan.' The king then had his daughter dress up elaborately, adorned with necklaces (Yingluo), pearls (Zhuji), and other precious ornaments, and placed her in a house near a large body of water, with attendants guarding her closely, without negligence. Surely, someone greedy for beauty will approach the princess. He instructed the princess beforehand...'
得抱捉喚人收執。他日異夜甥尋竊來。因水放株令從流下。唱叫奔隱。守者驚趣謂有異人。但見株機。如是連昔數數不變。守者睡眠。甥即乘株到女室。女則執衣。甥告女曰。可捉我臂。甥預持死人臂以授與。女便放衣捉臂大叫。守者覺甥得脫走。明具啟王。王又詔曰。此人方便獨百無雙。久捕不得。當奈之何。女即懷妊。十月生男。大端正。使乳母抱行周遍國中。有人嗚噈者便縛送來。抱兒終日。甥為餅師住餅爐下。小兒饑啼。乳母抱兒趣餅爐下。市餅哺兒。甥見嗚兒。即以還白王曰。兒行終日無來近者。饑過餅爐。賣餅者授餅乃嗚。王又詔曰。何不縛之。乳母答曰。小兒饑啼餅師授餅而嗚之不應是賊。王使乳母更抱兒出及諸伺候。見近兒者便縛將來。甥沽美酒。呼請乳母及伺者就於酒家勸酒。大醉眠臥便盜兒去。醒悟失兒。具以啟王。王又詔曰。卿等頑騃貪嗜狂水既不得賊覆亡失兒。甥時得兒抱至他國。前見國王。占謝答對引經說義。王大歡喜。輒賜祿位以為大臣。而謂之曰。吾之一國智慧方便無逮卿者。欲以臣女若吾女當以相配自恣所欲。對曰不敢。若王見哀欲索某國王女。王曰善哉。從所志願。王以之為子。遣使者往求彼王女。王即可之。王續念言。或是盜魅前後狡猾。即遣使者。欲迎吾女。遣其太子五百騎
【現代漢語翻譯】 現代漢語譯本 （他們）必須抓住並叫人拘捕他。後來有一天晚上，外甥又來偷情，便把木頭做成木篼，讓它順水漂流而下，自己則大聲呼叫，然後躲藏起來。守衛們驚慌地跑來，以為有異人出現，卻只看到木篼。像這樣連續多天，情況都沒有改變。一天，守衛們睡著了，外甥就乘坐木篼來到女子的房間。女子抓住他的衣服，外甥告訴女子說：『你抓住我的手臂。』外甥事先準備好死人的手臂，並把它遞給女子。女子便放開衣服，抓住手臂大聲叫喊。守衛們醒來，外甥得以脫身逃走。天亮后，守衛們將情況詳細稟告國王。國王又下令說：『這個人的計謀真是舉世無雙，長期抓捕都抓不到，該怎麼辦呢？』 女子後來懷孕，十個月後生下一個男孩，非常端正。國王派乳母抱著孩子在全國各地走動，如果有人對著孩子發出『嗚噈』的聲音，就立刻把他綁起來送來。乳母抱著孩子走了一整天，外甥當時以做餅為生，住在餅爐旁邊。小孩子餓得哭了起來，乳母抱著孩子走到餅爐旁邊，買餅喂孩子。外甥看見孩子，便對著孩子『嗚』了一聲。乳母回來稟告國王說：『孩子走了一整天，沒有人靠近，只是經過餅爐時，賣餅的人給了餅，孩子才發出聲音。』國王又下令說：『為什麼不把他綁起來？』乳母回答說：『小孩子餓得哭，餅師給他餅才發出聲音，不應該是賊。』國王派乳母再次抱著孩子出去，並派人暗中監視，看到誰靠近孩子就綁起來。外甥便去買美酒，邀請乳母和監視的人到酒店喝酒，把他們灌得大醉，然後偷走了孩子。他們醒來后發現孩子不見了，便將情況詳細稟告國王。國王又下令說：『你們這些愚蠢貪婪的傢伙，喝了酒，既抓不到賊，又丟了孩子。』 當時，外甥抱著孩子到了另一個國家，去拜見國王，應對自如，引經據典，國王非常高興，立刻賜予他官位，讓他當大臣，並對他說：『在我們國家，你的智慧和計謀無人能及，我想把我的女兒或者我的妹妹許配給你，隨你喜歡。』外甥回答說：『不敢當。如果國王可憐我，我想娶某國王的女兒。』國王說：『好啊，就按你的意願。』國王便把他當成自己的兒子，派遣使者去向那個國王求親，那個國王答應了。國王繼續思考，心想：『或許他是盜賊偽裝，前後狡猾。』於是派遣使者，想要迎接自己的女兒，並派遣太子率領五百騎兵。
【English Translation】 English version They must seize and have people arrest him. Later, one night, the nephew came to steal again, so he made a wooden raft and let it float down the river. He shouted loudly and then hid. The guards ran in panic, thinking that a strange person had appeared, but they only saw the wooden raft. Like this, for several days in a row, the situation did not change. One day, the guards fell asleep, and the nephew rode the wooden raft to the woman's room. The woman grabbed his clothes, and the nephew told the woman: 'You grab my arm.' The nephew had prepared a dead man's arm in advance and handed it to the woman. The woman let go of the clothes, grabbed the arm, and shouted loudly. The guards woke up, and the nephew was able to escape. At dawn, the guards reported the situation to the king in detail. The king then ordered: 'This person's plan is truly unparalleled in the world. He has not been caught for a long time. What should we do?' Later, the woman became pregnant, and ten months later, she gave birth to a boy, who was very handsome. The king sent a wet nurse to carry the child around the country. If anyone made a 'woo' sound to the child, they would be tied up and sent to him immediately. The wet nurse carried the child all day. The nephew was making cakes for a living at the time, living next to the cake oven. The child cried because he was hungry, and the wet nurse carried the child to the cake oven to buy cakes to feed him. The nephew saw the child and made a 'woo' sound to the child. The wet nurse returned and reported to the king: 'The child walked all day, and no one approached him. Only when passing by the cake oven, the cake seller gave him a cake, and the child made a sound.' The king then ordered: 'Why not tie him up?' The wet nurse replied: 'The child was crying because he was hungry, and the cake maker gave him a cake to make a sound. He should not be a thief.' The king sent the wet nurse to carry the child out again, and sent people to secretly monitor, and whoever approached the child would be tied up. The nephew went to buy fine wine, invited the wet nurse and the monitors to the hotel to drink, got them drunk, and then stole the child. When they woke up, they found that the child was gone, and they reported the situation to the king in detail. The king then ordered: 'You stupid and greedy guys, after drinking, you can't catch the thief, and you lost the child.' At that time, the nephew took the child to another country, went to see the king, responded freely, and quoted scriptures. The king was very happy and immediately gave him an official position and made him a minister. He said to him: 'In our country, your wisdom and plan are unmatched. I want to marry my daughter or my sister to you, as you like.' The nephew replied: 'I dare not. If the king pities me, I want to marry the daughter of a certain king.' The king said: 'Okay, according to your wishes.' The king treated him as his own son and sent an envoy to propose marriage to that king, and that king agreed. The king continued to think, thinking: 'Perhaps he is a thief disguised, cunning before and after.' So he sent an envoy to welcome his daughter, and sent the prince to lead five hundred cavalry.
乘皆使嚴整。甥懷恐懼。恐到彼國。王必執之。便啟其王。若王見遣。當令人馬五百騎具衣服鞍勒一無差異。乃可迎婦。王然言。即往迎婦。王令女飲食待客。二百五十騎在前。二百五十騎在後。甥在其中跨馬不下。女父自出入騎中。執甥曰。爾為是非前後方便捕不可得。為是爾非。稽首答曰。是也。王曰。卿之聰哲天下無雙。隨卿所愿以女配之得為夫婦。外甥吾是。女父王者舍利弗是。舅者調達是。國王父輸頭檀是。母摩耶是。婦拘夷是。子羅云是(出生經第一卷)。
羅閱國男子與耆阇崛國女人宿世有緣十三
昔有耆阇崛國。有一少女。姿形美妙才智絕倫。性情寬和初不瞋怒。家門九族及諸疏近莫不愛敬。諸國冰索有百千人。竟未成嫁。時羅閱國一少男。天姿英秀心意高邁。國中百姓莫不畏敬。雖有妓妾夫人初不幸近。每念。耆阇崛國有女。本是我對。未及至耳。即日。滿堂皆是勢利所得非我偶也。一時遣逐肅然都盡。乃乘白象從仆二人往造彼國。經山涉草行千萬里。五年方至。女處深宮無故心動。因出逍遙。試窺外合。忽見此男。且悲且喜不可抑忍。此是吾夫。前後見求非我宿匹。便自親著夫情依依。女之父母憂惱無計云。養女長大不悟如此。急加防錄不得通問。女子懊惱不知何計。男子悲惶同懷
【現代漢語翻譯】 現代漢語譯本 一切準備就緒后，外甥心中充滿恐懼，害怕到達那個國家后，國王一定會抓住他。於是他告訴國王：『如果國王同意派人去迎接新娘，就應該派遣五百名騎兵，他們的服裝和馬鞍等裝備必須完全一樣，這樣才可以迎娶新娘。』國王同意了他的說法，立刻派人去迎接新娘。國王命令女兒款待客人。二百五十名騎兵在前，二百五十名騎兵在後，外甥在隊伍中間騎馬不下來。新娘的父親親自在騎兵隊伍中出入，抓住外甥說：『你總是製造事端，前後設防，讓人無法捉摸。你到底是還是不是？』外甥叩頭回答說：『是的。』國王說：『你的聰明才智天下無雙，隨你的意願，把女兒嫁給你，結為夫婦。』外甥就是我，新娘的父親就是舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），舅舅就是調達（Devadatta，釋迦牟尼的堂兄弟，以反對佛陀著稱），國王的父親是輸頭檀（Śuddhodana，凈飯王，釋迦牟尼的父親），母親是摩耶（Māyā，釋迦牟尼的生母），妻子是拘夷（Gopā，耶輸陀羅，釋迦牟尼的妻子），兒子是羅云（Rāhula，羅睺羅，釋迦牟尼的兒子）。（出自《出生經》第一卷）
羅閱國男子與耆阇崛國女人宿世有緣
從前，在耆阇崛國（Gṛdhrakūṭa，靈鷲山，位於古印度摩揭陀國都城王舍城附近）有一個少女，姿容美麗，才智超群，性格寬容溫和，從不生氣，家裡的親戚和鄰居沒有不喜歡和尊敬她的。許多國家的媒人有成百上千，但一直沒有成婚。當時，羅閱國（Rāmagrāma，古印度地名）有一位少年，天資英俊，心懷高遠，國中的百姓沒有不敬畏他的。雖然有歌妓和夫人，但他從來沒有親近過。他常常想：耆阇崛國有一個女子，本來就是我的配偶，只是還沒有到而已。當天，他覺得滿屋子都是貪圖權勢利益的人，都不是他的伴侶。於是，他把他們全部遣散，屋裡頓時安靜下來。然後，他乘坐一頭白象，帶著兩個僕人前往那個國家。經歷了翻山越嶺，走了千萬里路，五年才到達。女子住在深宮裡，無緣無故地心動，於是出來散步，試著向外張望，忽然看見了這個男子，既悲傷又高興，無法抑制。心想：『這才是我的丈夫，以前來求婚的都不是我命中註定的伴侶。』於是，她主動表達愛意，依戀著男子。女子的父母憂愁煩惱，沒有辦法，心想：『養女兒長大了，沒想到會這樣。』於是，他們趕緊加強防範，不讓女兒和男子見面。女子懊惱不已，不知道該怎麼辦。男子悲傷彷徨，心情和女子一樣。
【English Translation】 English version After everything was meticulously prepared, the nephew was filled with fear, worried that upon arriving in that country, the king would surely seize him. Therefore, he told the king: 'If the king agrees to send someone to welcome the bride, he should dispatch five hundred horsemen, whose clothing and saddles are exactly the same, only then can the bride be welcomed.' The king agreed to his words and immediately sent someone to welcome the bride. The king ordered his daughter to entertain the guests. Two hundred and fifty horsemen were in front, and two hundred and fifty horsemen were behind, with the nephew in the middle, not dismounting his horse. The bride's father personally went in and out of the horsemen's ranks, seized the nephew and said: 'You are always creating trouble, setting up defenses before and after, making it impossible to catch you. Are you or are you not?' The nephew kowtowed and replied: 'Yes.' The king said: 'Your intelligence is unparalleled in the world, according to your wishes, I will marry my daughter to you, to become husband and wife.' The nephew is me, the bride's father is Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), the uncle is Devadatta (Śākyamuni's cousin, known for opposing the Buddha), the king's father is Śuddhodana (Śākyamuni's father), the mother is Māyā (Śākyamuni's mother), the wife is Gopā (Yaśodharā, Śākyamuni's wife), and the son is Rāhula (Śākyamuni's son). (From the first volume of the 'Birth Sutra')
A Man from Rāmagrāma and a Woman from Gṛdhrakūṭa Had a Predestined Relationship from a Previous Life
In the past, in the country of Gṛdhrakūṭa (Vulture Peak Mountain, located near the capital city of Magadha in ancient India), there was a young woman, beautiful in appearance, with outstanding talent and intelligence, tolerant and gentle in nature, never angry. Her family relatives and neighbors all loved and respected her. Matchmakers from many countries numbered in the hundreds and thousands, but she had not yet married. At that time, in the country of Rāmagrāma (an ancient Indian place name), there was a young man, handsome in appearance, with lofty aspirations, and the people of the country all revered him. Although he had courtesans and wives, he had never been intimate with them. He often thought: 'There is a woman in Gṛdhrakūṭa, who was originally my destined partner, but she has not yet arrived.' On that day, he felt that the whole room was full of people who coveted power and profit, and none of them were his companions. Therefore, he dismissed them all, and the room became quiet. Then, he rode a white elephant, with two servants, and went to that country. After traversing mountains and crossing grasslands, traveling thousands of miles, he arrived after five years. The woman lived in a deep palace, and her heart stirred for no reason, so she went out for a walk and tried to look outside, and suddenly saw this man, both sad and happy, unable to restrain herself. She thought: 'This is my husband, those who came to propose marriage before were not my destined partners.' Therefore, she took the initiative to express her love, clinging to the man. The woman's parents were worried and troubled, and had no way to deal with it, thinking: 'We raised our daughter to adulthood, but we didn't expect this to happen.' Therefore, they quickly strengthened their defenses, not allowing the daughter to meet the man. The woman was frustrated and did not know what to do. The man was sad and bewildered, feeling the same as the woman.
愁惘。於是女子精苦齋戒晝夜行道。棄散資財施佛及僧。心勞形枯經涉五載。音問不達彼此懷情。竟無所感。乃以四月八日。親自束身往到佛塔。燒香禮拜發此志願。割刻肌肉供養世尊。不敢自惜。唯愿此志一得申果。佛令比丘尼為其作緣。便得和偶。佛告阿難。所以者何。皆從阿僧祇劫已來。久結愿約故得爾耳(出情離有罪經)。
夫婦約不先語見偷取物夫能不言十四
昔有夫婦。共食三䴵。人各一枚。餘一欲破分。婦言。莫分。與君共賭。各自不語。先語者失。后語者得。於是閉口至於中夜。竇土偷入。見其二人坐而不語。謂是大怖不敢作聲。收斂其物擔將出戶。婦大喚曰。汝是丈夫那置物去。夫言。我勝我勝。今得大䴵。眾人責笑謂大顛癡(出百句譬喻經第二卷)。
婦人鼻丑夫割他好者以易之十五
昔有一人。見他婦鼻端正。心自念言。我婦面貌第一。唯恨鼻丑。今取此鼻代我婦鼻。即引女屏處。割鼻將還。又割其婦鼻安此女鼻。彼此失鼻兩不相著。眾人怪罵真大癡狂(出百句譬喻經第一卷)。
賃人善解鳥語十六
昔有一極貧人。善曉鳥語。為賈客賃擔。過水邊飲。烏鳴。賈客怖。作人反笑。到家問言。我在彼飲。時聞烏鳴。我大怖而君反笑何耶。答曰。烏向語我。
【現代漢語翻譯】 現代漢語譯本： 愁苦和迷惘。於是那女子極其精進地齋戒，日夜不停地修行。她變賣了所有的財產，佈施給佛和僧侶。她身心疲憊，形容枯槁，經歷了五年。但是音訊不通，彼此都懷著思念之情，卻始終沒有得到任何感應。於是她在四月八日，親自前往佛塔，焚香禮拜，發下這樣的誓願：割下自己的肌肉來供養世尊，不敢愛惜自己。只希望這個願望能夠實現。佛讓比丘尼（bhikkhuni，女性出家人）為她促成姻緣，她便得以與心上人結合。佛告訴阿難（Ananda，佛陀的十大弟子之一）：之所以會這樣，都是因為她們從無數劫（Asamkhya，佛教時間單位，指極長的時間）以前就結下了愿約的緣故。（出自《情離有罪經》） 夫婦約定不先說話，眼見小偷拿走東西，丈夫卻不肯出聲（十四） 從前有一對夫婦，一起吃三個烤餅。每人各一個，剩下一個想要掰開分。妻子說：『別分了，我們打個賭，各自不說話，先說話的人輸，后說話的人贏。』於是兩人都閉口不言，直到半夜。有個小偷翻墻進來，看見他們兩人坐著不說話，以為遇到了可怕的事情，不敢出聲。他收拾了他們的東西，挑著擔子走出家門。妻子大聲喊道：『你這人怎麼能拿走東西？』丈夫說：『我贏了，我贏了，現在能得到大烤餅了。』眾人責備嘲笑他，說他真是個大傻瓜。（出自《百句譬喻經》第二卷） 婦人鼻子醜陋，丈夫割下別人好看的鼻子來替換（十五） 從前有一個人，看見別人的妻子鼻子端正好看，心裡想：『我的妻子面貌第一，只可惜鼻子醜陋。現在取下這個鼻子來代替我妻子的鼻子。』於是他把那個女子拉到隱蔽的地方，割下了她的鼻子帶回家，又割下自己妻子的鼻子，把那個女子的鼻子安在自己妻子的臉上。結果彼此都失去了鼻子，兩個鼻子都無法接上。眾人責怪謾罵他，說他真是個大癡狂。（出自《百句譬喻經》第一卷） 僱傭一個善於理解鳥語的人（十六） 從前有一個極其貧窮的人，善於理解鳥語。他被一個商人僱傭來挑擔子。經過水邊飲水時，烏鴉鳴叫。商人感到害怕，而那個人卻反而笑了。到家后，商人問道：『我在那裡飲水時，聽到烏鴉鳴叫，我非常害怕，而你卻反而笑，這是為什麼呢？』那個人回答說：『烏鴉在對我說……』
【English Translation】 English version: Sorrow and bewilderment. Thereupon, the woman diligently observed precepts and fasted, practicing the Way day and night. She relinquished and scattered her wealth, giving it to the Buddha and the Sangha (community of monks). Her mind and body were exhausted, and she became emaciated, enduring this for five years. However, no news arrived, and they both harbored feelings of longing, yet ultimately received no response. Therefore, on the eighth day of the fourth month, she personally went to the stupa (Buddhist shrine), burned incense, prostrated, and made this vow: to offer her own flesh as a sacrifice to the World-Honored One (Buddha), without sparing herself. She only hoped that this aspiration would be fulfilled. The Buddha instructed a bhikkhuni (female monastic) to act as a facilitator, and she was able to unite with her beloved. The Buddha said to Ananda (one of the ten principal disciples of the Buddha): 'The reason for this is that they had made vows and promises from countless kalpas (Asamkhya, an immeasurably long period of time) ago.' (From the Sutra of Separating from Affection and Having Offenses) A couple agreed not to speak first, but the husband remained silent even when seeing a thief stealing their belongings (Fourteen) Once upon a time, there was a couple who were eating three cakes together. Each person had one, and they wanted to split the remaining one. The wife said, 'Let's not split it. Let's make a bet. We won't speak, and whoever speaks first loses, and whoever speaks last wins.' So they both kept silent until midnight. A thief broke in through the wall and saw them sitting there without speaking. Thinking that something terrible was happening, he didn't dare to make a sound. He gathered their belongings, carried them out the door. The wife shouted, 'How can you take our things?' The husband said, 'I won, I won, now I get the big cake.' Everyone blamed and laughed at him, calling him a great fool. (From the Second Volume of the Sutra of One Hundred Parables) A woman's nose was ugly, so her husband cut off someone else's beautiful nose to replace it (Fifteen) Once upon a time, there was a man who saw that another woman's nose was beautiful and well-shaped. He thought to himself, 'My wife's face is the best, but I regret that her nose is ugly. Now I will take this nose to replace my wife's nose.' So he took the woman to a secluded place, cut off her nose, and brought it home. He then cut off his own wife's nose and attached the other woman's nose to his wife's face. As a result, both of them lost their noses, and neither nose could be reattached. Everyone blamed and cursed him, calling him a truly great madman. (From the First Volume of the Sutra of One Hundred Parables) Hiring someone who understands bird language (Sixteen) Once upon a time, there was an extremely poor man who was good at understanding bird language. He was hired by a merchant to carry loads. When they passed by a waterside to drink, a crow cawed. The merchant was frightened, but the man laughed instead. When they arrived home, the merchant asked, 'When I was drinking there, I heard the crow cawing, and I was very frightened, but you laughed instead. Why is that?' The man replied, 'The crow was telling me...'
賈人身上有好白珠。汝可殺之取珠。我欲食其肉。是故我笑耳。曰汝何不殺也。答曰。我坐前世貪人財物故貧為賃擔。若復殺人取物後世受苦。何時當已。我今至死不為此事(出譬喻經)。
溺人憑鳳獲全附鸕𪇔殞命十七
大水卒淹。有命之類依丘避之。復垂欲沒。忽有鳳凰。到智者所依附其翅。遂上高原免水厄。余未去者。忽見鸕𪇔便托其羽。而此鸕𪇔遂入深水。一時溺喪(出雜譬喻經)。
有人買智慧得免大罪十八
昔有一人。貧窮無用。治生入海采寶還國。遇善知識言。我素貧窮今得此物。足以自諧。若母不可。我意當舍母居去。若婦不可。我意我當更索。知識答曰。近此間大智慧人滿城中。可往就買智慧。不過千兩金。自當語卿智慧之法。其人如其言。入事佛聚落。具以問人。答曰。夫所疑事。前行七步卻行七步。如是至三智慧自生。其人夜歸家。見母伴婦眠。謂是他男。拔刀欲殺。意中不掩。然大燈火遙照思惟。朝買智慧。如是前卻三反。母便覺悟。此人嘆言。真為智慧。何但堪千兩金。即復與三千兩金(出十卷譬喻經第四卷)。
有人張鬼免害十九
昔有一人行於山中。逢一啖人鬼。撮欲食之。其人求哀。假令須臾請問一事。卻乃見啖為不恨也。鬼信其人謂是誠事
【現代漢語翻譯】 現代漢語譯本： 有一個商人身上帶著好的白色珍珠。『你可以殺了他，取走珍珠。我想吃他的肉。所以我才笑啊。』（鬼）說：『你為什麼不殺了他呢？』（我）回答說：『我因為前世貪圖別人的財物，所以今生貧窮，為人做僱工。如果再殺人取物，來世就要受苦。什麼時候才能了結呢？我即使到死也不會做這種事。』（出自《譬喻經》）。
大水突然淹沒（大地）。有生命的物類依靠高地躲避洪水。但（高地）又將要被淹沒。忽然有一隻鳳凰（Fenghuang，中國神話中的一種鳥）。來到有智慧的人那裡，依附在它的翅膀上，於是登上高原，免除了水災。其餘沒有離去的人，忽然看見鸕鶿（lú cí，cormorant），便託身於它的羽毛。而這隻鸕鶿卻進入深水，一時全部淹死了。（出自《雜譬喻經》）。
過去有一個人，貧窮無用。爲了謀生，他出海采寶，然後回國。遇到一位善知識（shan zhishi，good advisor）說：『我向來貧窮，現在得到這些財物，足夠自己享用了。如果母親不允許，我打算捨棄母親獨自居住。如果妻子不允許，我打算再娶一個。』善知識回答說：『附近這座城裡有很多有大智慧的人，可以去購買智慧，不過花費千兩黃金，他們自然會告訴你獲得智慧的方法。』那個人按照他的話，進入一個事奉佛陀的村落，詳細地向人詢問。人們回答說：『對於你所疑惑的事情，向前走七步，再向後退七步。這樣重複三次，智慧自然產生。』那個人晚上回到家，看見母親和妻子睡在一起，以為是別的男人，拔出刀想要殺死他。心中的怒火無法抑制。然而，大燈明亮地照耀著，他想起早上購買的智慧，於是像那樣向前向後走了三次。母親便醒悟了。這個人感嘆道：『這真是智慧啊！哪裡只值千兩黃金呢？』於是又給了（善知識）三千兩黃金。（出自《十卷譬喻經》第四卷）。
過去有一個人在山中行走，遇到一個吃人的鬼（gui，ghost）。（鬼）抓住他想要吃掉。那個人哀求說：『請允許我片刻，讓我問一件事，然後再被你吃掉，我也不會怨恨。』鬼相信了他，認為他是真誠的。
【English Translation】 English version: A merchant had good white pearls on his person. 'You can kill him and take the pearls. I want to eat his flesh. That's why I'm laughing.' The ghost said, 'Why don't you kill him?' He replied, 'Because in my previous life I was greedy for other people's wealth, so in this life I am poor and work as a hired laborer. If I kill someone and take their possessions again, I will suffer in future lives. When will it ever end? I will not do such a thing even if it means death.' (From the Avadana Sutra)
A great flood suddenly submerged (the land). Living beings relied on high ground to escape the flood. But (the high ground) was about to be submerged again. Suddenly, a phoenix (Fenghuang, a mythical Chinese bird) arrived. It came to the wise man and clung to its wings, and thus ascended to the plateau, avoiding the disaster of the flood. The others who did not leave suddenly saw a cormorant (lú cí), and entrusted themselves to its feathers. But this cormorant entered deep water, and all were drowned at once. (From the Samyukta Avadana Sutra)
In the past, there was a man who was poor and useless. To make a living, he went to sea to collect treasures and then returned to his country. He met a good advisor (shan zhishi) who said, 'I have always been poor, but now I have obtained these treasures, enough for myself to enjoy. If my mother does not allow it, I intend to abandon my mother and live alone. If my wife does not allow it, I intend to marry another.' The good advisor replied, 'There are many people of great wisdom in this nearby city. You can go and buy wisdom, but it will cost a thousand taels of gold. They will naturally tell you the method of obtaining wisdom.' The man followed his words and entered a village that served the Buddha, and asked people in detail. People replied, 'For the things you doubt, take seven steps forward and then seven steps back. Repeat this three times, and wisdom will naturally arise.' That night, the man returned home and saw his mother and wife sleeping together, thinking it was another man. He drew his knife and wanted to kill him. The anger in his heart could not be suppressed. However, the bright lamp shone brightly, and he remembered the wisdom he had bought in the morning, so he walked forward and backward three times like that. The mother then woke up. The man exclaimed, 'This is truly wisdom! It is worth more than a thousand taels of gold!' So he gave (the good advisor) another three thousand taels of gold. (From the fourth volume of the Avadana Sutra in Ten Sections)
In the past, a man was walking in the mountains when he encountered a man-eating ghost (gui). The ghost grabbed him and wanted to eat him. The man begged, 'Please allow me a moment to ask one thing, and then you can eat me, and I will not resent it.' The ghost believed him, thinking he was sincere.
。聽其所欲。即問鬼言。何故面白腳膝腹白。其餘處盡黑。鬼即答言。我之為物性惡日精。背日得行不得向日。以是故爾。其人向日而走。鬼但空恨不能得也(出十卷譬喻經第四卷)。
有人為兩婦所惡以至於死二十
昔有一人于兩業。有二婦適詣小婦。小婦語言。我年少。婿年老。我不樂住。可往大婦處作居。其婿拔去白髮。適至大婦處。大婦語言。我年老頭已白。婿頭黑宜去。於是拔黑作白。如是不止。頭遂禿盡。二婦惡之。便各捨去。坐愁致死。過去世時作寺中狗。水東一寺水西一寺。聞揵捶鳴狗便往得食。後日二寺同時鳴磬。狗浮水欲渡。適欲至西復恐東寺食好。向東復恐西寺食好。如是猶豫溺死水中(出十卷譬喻經)。
有人遠求仙水主人噁心使登樹得仙二十一
昔有一人。聞外國有仙水入中得仙。便向外國寄他宿止。主人問客。君欲何去。答曰學仙。主人懷惡。語客言曰。我有仙樹。君能與我一年苦作。便與君仙何煩遠去。客言甚善。一年苦作恒無慍色。一年既滿。其主人公本心相欺。既無仙樹。將至山中指臨巖樹云是仙樹。君上其頭。我喚若飛應聲飛擲。客人心至。即於此樹飛騰虛空。遂得仙道。主人公見我令其死。何悟得仙。深重此樹情言是聖。復經少時。父子相與共到樹
【現代漢語翻譯】 現代漢語譯本：聽從他的意願，就問鬼說：『為什麼你的臉是白的，腳、膝蓋和肚子也是白的，其餘的地方都是黑的？』鬼回答說：『我這種東西，天性厭惡太陽的光芒，揹著太陽才能行走，不能面向太陽，因此就是這樣。』那人面向太陽跑走，鬼只是徒然怨恨，不能追上他。（出自《十卷譬喻經》第四卷）
有人被兩個妻子厭惡以至於死亡
過去有一個人在兩個行業都有業務。他去小妾那裡，小妾說：『我年紀小，丈夫年紀大，我不喜歡住在這裡，你可以去大老婆那裡居住。』他的丈夫就拔掉自己的白頭髮。到了大老婆那裡，大老婆說：『我年紀大了，頭髮已經白了，丈夫的頭髮應該是黑色的，你應該離開。』於是就拔掉黑頭髮染成白色。像這樣不停地拔，頭髮就全部掉光了。兩個妻子都厭惡他，就各自離開了他。他因此憂愁而死。過去世的時候，他做寺廟裡的狗，水東邊有一座寺廟，水西邊也有一座寺廟。聽到敲槌的聲音，狗就去那裡得到食物。後來有一天，兩座寺廟同時敲磬，狗浮在水上想要渡過去，剛要到西邊的寺廟，又擔心東邊的寺廟食物更好；想要去東邊的寺廟，又擔心西邊的寺廟食物更好。像這樣猶豫不決，就溺死在水中。（出自《十卷譬喻經》）
有人遠方求仙水，主人心懷惡意讓他爬樹，反而因此得道成仙
過去有一個人，聽說外國有仙水，進入其中就能成仙。就前往外國寄宿在別人家裡。主人問客人：『您想要去哪裡？』回答說：『學習仙術。』主人心懷惡意，對客人說：『我這裡有仙樹，您能為我辛苦勞作一年，我就把仙術傳授給您，何必遠去呢？』客人說非常好。一年辛苦勞作，始終沒有怨恨的神色。一年期滿，主人原本就打算欺騙他，根本沒有仙樹，就帶他到山中，指著懸崖邊的樹說這就是仙樹。『您爬到樹頂，我喊您飛，您就應聲飛起來。』客人心意堅定，就在這棵樹上飛騰到空中，於是就得道成仙了。主人看到后說：『我本想讓他死，沒想到反而讓他成仙了。』深深地認為這棵樹是神聖的，說這棵樹是聖樹。又過了不久，父子一起到這棵樹下。
【English Translation】 English version: Listening to his desire, he asked the ghost, 'Why is your face white, and your feet, knees, and belly white, while the rest of you is black?' The ghost replied, 'My kind of being naturally detests the essence of the sun. I can only walk with my back to the sun and cannot face it. That is why it is like this.' The man ran towards the sun, and the ghost could only resentfully fail to catch him. (From the fourth volume of the Ten Parable Sutra)
A man was hated by two wives and died as a result.
In the past, there was a man who had business in two industries. He went to his younger wife, who said, 'I am young, and my husband is old. I don't like living here. You can go live with the elder wife.' So, her husband plucked out his white hairs. When he arrived at the elder wife's place, the elder wife said, 'I am old, and my hair is already white. My husband's hair should be black. You should leave.' So, he plucked out his black hairs and dyed them white. He kept plucking like this until all his hair fell out. Both wives hated him and left him. He died of sorrow. In a past life, he was a dog in a temple. There was a temple east of the water and a temple west of the water. When he heard the sound of the gavel, the dog would go there to get food. Later, one day, both temples rang their chimes at the same time. The dog floated on the water, wanting to cross over. Just as he was about to reach the western temple, he worried that the eastern temple would have better food. Wanting to go to the eastern temple, he worried that the western temple would have better food. Hesitating like this, he drowned in the water. (From the Ten Parable Sutra)
A man sought immortal water from afar, but the host, with malicious intent, made him climb a tree, only for him to attain immortality as a result.
In the past, there was a man who heard that there was immortal water in a foreign country, and that entering it would grant immortality. He went to the foreign country and lodged at someone's house. The host asked the guest, 'Where do you want to go?' He replied, 'To learn the art of immortality.' The host, harboring malicious intent, said to the guest, 'I have an immortal tree here. If you can work hard for me for a year, I will impart the art of immortality to you. Why bother going far away?' The guest said that was very good. He worked hard for a year without ever showing any resentment. When the year was up, the host originally intended to deceive him, as there was no immortal tree at all. He took him to the mountains and pointed to a tree on a cliff, saying that it was the immortal tree. 'Climb to the top of the tree, and when I call you to fly, you should respond and fly.' The guest was sincere, and he flew into the sky from that tree, thus attaining immortality. The host saw this and said, 'I intended for him to die, but I never expected him to attain immortality instead.' He deeply revered the tree, saying that it was a sacred tree. After a short time, a father and son came to the tree together.
下。讓父先上。兒便喚言阿耶可飛。父即欲飛。墮巖石上。身體粉碎(出雜譬喻經)。
有人使鬼得富后害其兒二十二
昔有一人。於市賣毗耶鬼。欲買鬼者問索幾許。鬼主言。二百兩金。曰。此鬼有何奇異。乃索爾所金耶。曰。此鬼其功無物不為。計一日作當百人。唯有一病。宜先防護之。問為何等病。曰。此鬼欲使作時。晝夜使之。莫令停息。若無作者便還害主。主人顧金將歸。令作田種。作田種竟便使木作。木作竟復使治地。作屋舂磨炊爨初不寧息。數年之中乃致大富。主人有事當行作客。忘不處分而鬼復欲作無有次第。取主人兒內釜中然火煮之。比主人還子已爛熟。傷切懊惱知復何言(出譬喻經)。
有人富王責條疏已用物王乃覺悟二十三
昔有富人。王令條物。其即疏。某年用若干千萬造佛。用若干作齋會經書。又以若干供恤貧老。今現有八十九千萬。以疏呈王。王大瞋怒問。汝現物忽條已用。富人答曰。已用者最為寶藏。資人神明是以奉呈。未用之財五家共有。非獨臣許。是敢條疏。王便覺悟。功德可恃(出譬喻經)。
有人為罪王令割肉五斤二十四
昔有一人犯罪于王。王大瞋忿。使人割其背膂五斤肉。置之下屋。此人痛苦叫喚徹王。王問何意不分。答曰。實非
【現代漢語翻譯】 現代漢語譯本： 下。讓父親先上。兒子便呼喚說：『阿耶（父親），可以飛了。』父親立刻想要飛，結果從巖石上墜落，身體粉碎。（出自《雜譬喻經》）
有人使鬼致富后，鬼害了他的兒子 二十二
過去有個人，在市場上賣毗耶鬼（一種鬼的名字）。想買鬼的人問他要多少錢。賣鬼的人說：『二百兩金子。』買者說：『這鬼有什麼奇異之處，竟然要這麼多錢？』賣鬼的人說：『這鬼的功用是無所不能，估計一天能做一百個人的活。但有一點毛病，應該事先防備。』買者問是什麼毛病。賣鬼的人說：『這鬼要使用它的時候，就要日夜不停地使用它，不要讓它停下來休息。如果沒有事情做，它就會反過來加害主人。』主人帶著金子回家，讓鬼去耕田種地。耕田種地完畢后，又讓鬼去做木工。木工做完后，又讓鬼去平整土地，蓋房子，舂米磨面，燒火做飯，沒有片刻安寧。幾年之中，竟然變得非常富有。主人有事要出門做客，忘記交代鬼要做什麼，而鬼又想要做事，沒有事情可做。於是拿主人的兒子放在鍋里，點火煮。等到主人回來時，兒子已經被煮爛了。主人傷心懊惱，知道後悔也沒用了。（出自《譬喻經》）
有人富，國王責令登記財產，他登記了已用之物，國王因此覺悟 二十三
過去有個富人，國王命令他登記財產。他就登記了：某年用多少千萬造佛像，用多少做齋會，印經書，又用多少供養救濟貧困老人。現在還有八千九百萬。把登記的清單呈給國王。國王非常生氣，問：『你現在登記財產，卻登記已經用掉的？』富人回答說：『已經用掉的才是最寶貴的財富，可以資助人的精神生命，所以才呈給您。沒有用掉的財產，五家（指水、火、盜賊、官府、敗家子）共有，不是我一個人能決定的，所以才敢這樣登記。』國王因此覺悟，功德是可以依靠的。（出自《譬喻經》）
有人犯罪，國王命令割肉五斤 二十四
過去有個人觸犯了國王，國王非常憤怒，讓人割掉他背上的五斤肉，放在下面的屋子裡。這個人痛苦地叫喊，聲音傳到國王那裡。國王問他有什麼不滿。他回答說：『實在不是
【English Translation】 English version: Down. Let the father go first.' The son then called out, 'Aye (father), you can fly!' The father immediately tried to fly but fell onto the rocks, and his body was crushed. (From the Miscellaneous Similes Sutra)
A man who became rich by employing a ghost, the ghost then harmed his son Twenty-two
In the past, there was a man who sold a Piye ghost (name of a ghost) in the market. The person who wanted to buy the ghost asked how much he wanted. The seller said, 'Two hundred taels of gold.' The buyer said, 'What is so special about this ghost that it costs so much?' The seller said, 'This ghost's function is that it can do anything. It can probably do the work of a hundred people in a day. But it has one flaw that you should guard against.' The buyer asked what the flaw was. The seller said, 'When you want to use this ghost, you must use it day and night without stopping. If there is nothing for it to do, it will turn around and harm the master.' The master took the gold home and had the ghost plow the fields and plant crops. After plowing and planting, he had the ghost do carpentry. After carpentry, he had the ghost level the ground, build houses, hull rice, grind flour, cook, and never rest for a moment. Within a few years, he became very wealthy. The master had to go out on business and forgot to tell the ghost what to do, and the ghost wanted to work but had nothing to do. So it took the master's son, put him in a pot, and lit a fire to cook him. By the time the master returned, the son was already cooked. The master was heartbroken and knew that regret was useless. (From the Similes Sutra)
A wealthy man, the king ordered him to register his property, he registered the things he had already used, and the king realized Twenty-three
In the past, there was a wealthy man, and the king ordered him to register his property. So he registered: In a certain year, he used so many millions to build Buddha statues, used so much to hold vegetarian feasts, print sutras, and used so much to support and relieve poor and elderly people. Now there are still eighty-nine million. He presented the registered list to the king. The king was very angry and asked, 'You are registering your property now, but you are registering what you have already used?' The wealthy man replied, 'What has already been used is the most precious wealth, which can help people's spiritual life, so I present it to you. The property that has not been used is shared by five families (referring to water, fire, thieves, government, and spendthrift sons), and it is not up to me alone, so I dare to register it like this.' The king then realized that merit is something to rely on. (From the Similes Sutra)
A man committed a crime, and the king ordered five pounds of flesh to be cut off Twenty-four
In the past, a man offended the king, and the king was very angry and ordered someone to cut off five pounds of flesh from his back and put it in the house below. The man cried out in pain, and the sound reached the king. The king asked him what he was dissatisfied with. He replied, 'It's not really'
我罪。王思愧之。敕以一百斤肉乞。其猶故呻喚。王曰。頓補百斤云何大喚。諸臣答言。不見此法。與千斤何益其痛。若人一兒已死。他人以百與之。此人能不念其兒不(出百句譬喻經第三卷)。
有二人共誓以胎中兒共為婚姻二十五
有二人共為知識。婦各懷妊。便相誓約。若生有男女共為婚姻。別後一家生男一家生女。男父早死長大未娶。行賣雜物偶至女家。女家公問子從何來。居止所在父母姓字。男具以答。公聞大驚。乃語男曰。卿父在時與我胎婚。我常相求不相知。處女未敢嫁。男言。我都不知女。公曰。卿問親近。男還問乳母信然。男到女家。道見溝水流。入一髑髏中無有滿時。兒恐前行復見樹果熟。欲取啖之。果便言。取我取我。兒大怖懅疾走躄地。前到女家。狗逆長跪咶其兩足。狗腹中子哮呼來前。欲傷嚙之。便復頓地久乃蘇息。女公來齣兒具陳說。公甚怪之入語其女。女答公曰道見溝水流入髑髏無有滿時者。後世當有斂取天下財物珍寶。供給一人無有滿足。見樹果熟欲取啖之。而果言取我取我者。後世之人自求大女。而小女言。何不索我何不索我。狗逆長跪咶其兩足。狗腹中子哮呼來前欲嚙之者。後世之人相與言語。口如脂膏心如錐刀。口相飽滿內相謀圖。皆為後世不為今也。即嫁女與
【現代漢語翻譯】 現代漢語譯本： 我說我的罪過。國王雖然感到慚愧，下令賞賜一百斤肉，但他仍然呻吟呼叫。國王說：『已經給了你一百斤肉，為什麼還大聲叫喊？』大臣們回答說：『沒有見到這種方法有效。即使給他一千斤肉，又有什麼用呢？他的痛苦依然存在。』就像一個人唯一的兒子死了，別人給他一百個兒子，這個人難道能不思念他死去的兒子嗎？（出自《百句譬喻經》第三卷）
有兩個人共同發誓，要讓各自妻子腹中的孩子結為婚姻。
有兩個人是朋友，各自的妻子都懷了孕。於是他們約定，如果生的是一男一女，就讓他們結為婚姻。分別后，一家生了男孩，一家生了女孩。男孩的父親早逝，男孩長大后還沒有娶妻。他靠賣雜物為生，偶然來到了女孩的家。女孩的父親問他從哪裡來，住在哪裡，父母的姓名。男孩一一回答。女孩的父親聽了非常驚訝，就對男孩說：『你父親在世的時候，和我訂了胎婚。我經常打聽你，卻不知道你的住處，所以女兒一直不敢嫁人。』男孩說：『我完全不知道這件事。』女孩的父親說：『你問問親近的人就知道了。』男孩回去問乳母，果然如此。男孩來到女孩家，路上看到溝里的水流入一個骷髏頭中，始終無法填滿。孩子害怕繼續往前走，又看到樹上的果實成熟了，想要摘來吃，果實就說：『摘我吧，摘我吧。』孩子非常害怕，趕緊跑開，跌倒在地。來到女孩家后，狗倒過來跪著，舔他的雙腳。狗肚子里的崽子叫囂著衝上來，想要咬他。男孩再次跌倒在地，過了很久才甦醒。女孩的父親出來，男孩把事情的經過都說了。女孩的父親覺得很奇怪，進去告訴了他的女兒。女孩回答父親說：『路上看到溝里的水流入骷髏頭中，始終無法填滿，這是說後世的人會搜刮天下的財物珍寶，供給一個人，卻永遠無法滿足。看到樹上的果實成熟了，想要摘來吃，果實就說：摘我吧，摘我吧，這是說後世的人自己求娶大女兒，而小女兒卻說，為什麼不娶我，為什麼不娶我。狗倒過來跪著，舔他的雙腳，狗肚子里的崽子叫囂著衝上來想要咬他，這是說後世的人互相交談，口蜜腹劍，口頭上說得好聽，心裡卻在算計。都是爲了後世，而不是爲了現在。』於是就把女兒嫁給了他。
【English Translation】 English version: I confess my sins. The king, though ashamed, ordered a hundred catties of meat to be given, but he still groaned and cried out. The king said, 'I have already given you a hundred catties of meat, why are you still shouting loudly?' The ministers replied, 'We have not seen this method work. Even if you give him a thousand catties of meat, what good will it do? His pain remains.' It is like a man whose only son has died, and others give him a hundred sons, can this man not miss his dead son? (From the third volume of the Hundred Parable Sutra)
Two people made a vow to have their children, still in their wives' wombs, marry each other.
Two people were friends, and their wives were both pregnant. So they agreed that if one gave birth to a boy and the other to a girl, they would have them marry each other. After they parted, one family had a boy and the other a girl. The boy's father died early, and the boy grew up without marrying. He made a living by selling miscellaneous goods and happened to come to the girl's house. The girl's father asked him where he came from, where he lived, and the names of his parents. The boy answered one by one. The girl's father was very surprised and said to the boy, 'Your father and I made a prenatal marriage agreement when he was alive. I have often inquired about you, but I did not know where you lived, so I have not dared to marry my daughter off.' The boy said, 'I know nothing about this.' The girl's father said, 'You can ask your close relatives and you will know.' The boy went back and asked his wet nurse, and it was indeed so. The boy came to the girl's house. On the way, he saw water flowing into a skull in a ditch, and it was never filled. The child was afraid to continue forward, and then he saw ripe fruit on a tree, wanting to pick it and eat it, and the fruit said, 'Pick me, pick me.' The child was very frightened and ran away quickly, falling to the ground. After arriving at the girl's house, the dog knelt backwards and licked his feet. The puppies in the dog's belly roared and rushed forward, wanting to bite him. The boy fell to the ground again and only woke up after a long time. The girl's father came out, and the boy told him what had happened. The girl's father found it very strange and went in to tell his daughter. The girl replied to her father, 'Seeing water flowing into a skull in a ditch, never being filled, means that people in later generations will plunder the wealth and treasures of the world to supply one person, but they will never be satisfied. Seeing ripe fruit on a tree, wanting to pick it and eat it, and the fruit saying, 'Pick me, pick me,' means that people in later generations will seek to marry the elder daughter, but the younger daughter will say, 'Why don't you marry me, why don't you marry me.' The dog knelt backwards and licked his feet, and the puppies in the dog's belly roared and rushed forward wanting to bite him, means that people in later generations will talk to each other with honeyed words but daggers in their hearts, speaking sweetly but plotting against each other. All is for the sake of later generations, not for the present.' So he married his daughter to him.
男。遂其本志(出十卷譬喻經第八卷)。
大姓二兒大子失財被念小子得財獲罪二十六
昔大姓有兩兒。各以二百萬與行賈。大子盡用樗蒲。衣被敗壞還以啟父。父言。得汝而已。用財何為。為作衣被飲食。善安慰之。小子來歸啟父。得二百萬利。父曰。取疏來。與共校計不合數千。便縛捶之。如是三行。收利六百萬。還輒得捶。大子三行失六百萬。止他國不歸。與無賴人相隨。語彼人言。我父有金銀白珠各一笥。在大床頭。汝歸白父道。我不愚失財物。未敢還。汝得便殺我父取物將來。可得共用。此人至其家與父相見。述其兒言。父聞啼泣曰。用物財為。我子何不來。食息悲咽。客言。君子不孝用錢作惡。一時都盡。令我來殺君取君金銀。我見君念子待遇我厚。令我心感。父言。小子尚癡便使迎之。謂子。汝去錢早歸。何因作癡語。更作衣被與之。師曰。小子償債。大子索債(出十卷譬喻經第六卷)。
三人共施僧一錢後身獲自然之金二十七
昔有三人共賈行。各分得五百萬余。有一錢欲與一人。則為不平。欲破分之。事為不然。時沙門分衛。三人共言佈施沙門各言大佳。手共持與。沙門咒愿。令汝今世後世並得其福。共生羅閱國中各得豪富。一人主山中採金。一人主耕田取金。一人主水
【現代漢語翻譯】 現代漢語譯本： 男。於是實現了他的本來的志向（出自《十卷譬喻經》第八卷）。
大戶人家的兩個兒子，大兒子因為失去錢財而被責備，小兒子因為獲得錢財反而獲罪 二十六
過去，有個大戶人家有兩個兒子，各自給了他們兩百萬讓他們去做生意。大兒子把錢都用來賭博，衣服破爛不堪地回來告訴父親。父親說：『只要你回來就好，要錢財做什麼？』於是給他做了衣服，提供飲食，好好地安慰他。小兒子回來告訴父親，賺了兩百萬的利潤。父親說：『把賬本拿來。』一起覈對計算，稍微有幾千不符合，就捆起來鞭打他。像這樣做了三次，收了六百萬的利潤，回來總是捱打。大兒子三次賠了六百萬，滯留在其他國家沒有回來，和一些無賴的人在一起。他對那些人說：『我父親有金銀白珠各一箱，在大床頭。你們回去告訴我父親，說我不是愚蠢到丟失財物，只是沒敢回來。你們找機會殺了我父親，把東西拿來，就可以一起用了。』這個人到了他家，見到了他的父親，轉述了他兒子的話。父親聽了哭泣著說：『要那些財物做什麼？我的兒子為什麼不回來？』一邊吃飯一邊悲傷地哭泣。客人說：『您的兒子不孝順，用錢作惡，一時都用光了，讓我來殺了您，拿走您的金銀。我見您思念兒子，待我很好，讓我心裡感動。』父親說：『小兒子還糊塗，就讓他來迎接他吧。』對兒子說：『你早點把錢拿回來，為什麼說胡話？』又給他做了衣服。師父說：小兒子是來還債的，大兒子是來討債的（出自《十卷譬喻經》第六卷）。
三人共同佈施給僧人一文錢，後來轉世獲得自然產生的黃金 二十七
過去有三個人一起做生意，各自得到五百多萬。有一文錢想要給一個人，就顯得不公平；想要分開，又做不到。當時有沙門乞食，三個人一起說佈施給沙門，都說很好。一起用手拿著錢給沙門，沙門祝願說：『讓你們今生來世都得到福報。』他們一起轉生在羅閱國（Rajagriha）中，各自變得豪富。一個人主管在山中採金，一個人主管耕田獲得金子，一個人主管水。
【English Translation】 English version: Man. Thus, he fulfilled his original aspiration (from the eighth volume of the Ten Parable Sutra).
The two sons of a wealthy family: the elder son was blamed for losing money, while the younger son was punished for gaining wealth. Twenty-six
In the past, there was a wealthy family with two sons. They each gave them two million to do business. The elder son used all the money for gambling, and returned with tattered clothes to tell his father. The father said, 'It's good that you're back; what's the use of money?' So he made clothes for him, provided food and drink, and comforted him well. The younger son came back and told his father that he had earned two million in profit. The father said, 'Bring the accounts.' Together they checked the calculations, and if there were a few thousand that didn't match, he would tie him up and whip him. He did this three times, collecting six million in profit, but he was always beaten upon his return. The elder son lost six million three times, stayed in another country and did not return, associating with some ruffians. He said to those people, 'My father has a box each of gold, silver, and white pearls at the head of the bed. You go back and tell my father that I am not foolish enough to lose money, but I dare not return. You find a chance to kill my father, take the things, and we can use them together.' This person went to his house, met his father, and relayed his son's words. The father listened and wept, saying, 'What's the use of those things? Why doesn't my son come back?' He ate and sobbed. The guest said, 'Your son is unfilial, using money to do evil, using it all up at once, and he sent me to kill you and take your gold and silver. I see that you miss your son and treat me well, which moves my heart.' The father said, 'The younger son is still foolish, let him come and meet him.' He said to the son, 'You should have brought the money back earlier, why are you talking nonsense?' He made clothes for him again. The master said: The younger son is repaying a debt, the elder son is collecting a debt (from the sixth volume of the Ten Parable Sutra).
Three people together donated one coin to a monk, and in their next life, they obtained naturally occurring gold. Twenty-seven
In the past, there were three people doing business together, each getting more than five million. There was one coin, and giving it to one person would be unfair; trying to divide it was impossible. At that time, there was a Shramana (monk) begging for alms. The three people together said they would donate it to the Shramana, and they all said it was good. Together they held the coin and gave it to the Shramana, who blessed them, saying, 'May you receive blessings in this life and the next.' They were all reborn in Rajagriha (羅閱國) and became wealthy. One person was in charge of mining gold in the mountains, one person was in charge of farming and obtaining gold, and one person was in charge of water.
中汲取金。為受前世佈施之福。國王聞之。念我國人物皆我許。便將人兵詣山采之。金化作石。復至一家地。耕取金。金化為土。復至一家井中汲取金。金化作瓦。都不能得。王問佛言。此三人金計為我許。往取皆化不得是金。此人前世有何功德今致此福。佛具言之。非是王物。王不應取(出雜譬喻經第三卷)。
貧人供僧報致富二十八
昔有貧家供養道人。一年便去。用一銅瓶乞主人言。此瓶是神打。此瓶口所索皆得。莫請國王。別後打瓶。家遂巨富。忘道人囑。遂請國王。王問富因。實而答王。王即奪瓶。家轉窮弊。方憶道人四出覓見。依實白言。道人曰。故須此瓶。乞君一塸盛以林石。赍詣王門求索瓶也。直到王門高聲索瓶。王聞大怒。遣數十人慾來捉之。開出林石風吹橫空。王使人身為此木石打破頭額頃出千人。風勢所破死屍塞門。王大怖悸。求還其瓶。其人得瓶。家復大富。廣作功德。死得生天(出雜譬喻經)。
貧人得伏藏為王所治二十九
佛與阿難入王舍城。時天大雨。水沃伏藏出諸寶物。佛言毒蛇。阿難云惡毒蛇。山下有刈麥人聞之念言。我未曾見沙門毒蛇。即往見物。以車與衣囊取著家內。現富貴相新作大舍。有嫉妒人白王。先有貧窮賤人卒見富相。是人必當得大寶藏。
【現代漢語翻譯】 現代漢語譯本：從中汲取黃金。因為他們前世佈施的福報。國王聽說了這件事，心想：『我國的人和物都歸我所有。』於是帶領軍隊到山裡開採黃金。黃金卻變成了石頭。又到一家人的田地裡，想通過耕地得到黃金，黃金卻變成了泥土。又到一家人的井裡汲取黃金，黃金卻變成了瓦片，最終什麼也沒得到。國王問佛陀：『這三家的黃金，按理說都應該歸我所有，為什麼我去取的時候都變化了，得不到黃金呢？這些人前世有什麼功德，今生能得到這樣的福報？』佛陀詳細地解釋說：『這些東西本來就不是國王您的，您不應該強取。』（出自《雜譬喻經》第三卷）
貧人供養僧人獲得財富的報應 二十八
過去有一個貧窮的人家供養一位道人。一年後，道人要離開，用一個銅瓶請求主人說：『這個瓶子是神打的，只要對著瓶口祈求，就能得到想要的東西。但千萬不要告訴國王。』道人走後，這家人對著瓶子祈求，很快就變得非常富有。他們忘記了道人的囑咐，把這件事告訴了國王。國王問他們致富的原因，他們如實地告訴了國王。國王立刻奪走了瓶子，這家人又變得貧窮困苦。這時他們才想起道人的話，四處尋找道人，找到后如實地告訴了他事情的經過。道人說：『我正需要這個瓶子。請你用一個土筐裝滿石頭，帶到王宮門口去索要瓶子。』這人來到王宮門口，大聲索要瓶子。國王聽了非常生氣，派了幾十個人去抓他。他打開土筐，裡面的石頭被風吹得四處飛散。國王派去的人被木石打破頭額，頃刻間死傷千人，屍體堵塞了王宮大門。國王非常害怕，請求歸還瓶子。這人拿回瓶子，家裡又變得非常富有，於是廣做功德，死後昇天。（出自《雜譬喻經》）
貧人得到伏藏而被國王懲治 二十九
佛陀與阿難進入王舍城。當時天降大雨，雨水沖刷出地下的寶藏。佛陀說：『那是毒蛇。』阿難也說：『是惡毒的蛇。』山下有一個割麥的人聽到他們的話，心想：『我從未見過沙門（指佛陀）是毒蛇。』於是前去檢視，發現是寶物，便用車和衣囊把寶物裝回家中。他顯現出富貴的樣子，新建了大的住宅。有一個嫉妒他的人告訴國王：『之前有個貧窮的人，突然變得富有了，這個人一定是得到了大的寶藏。』
【English Translation】 English version: They drew gold from it, benefiting from the blessings of their past lives' almsgiving. The king, upon hearing this, thought, 'All the people and things in my kingdom belong to me.' So he led his troops to the mountain to mine the gold. However, the gold turned into stone. He then went to a family's field, hoping to obtain gold through plowing, but the gold turned into soil. He then went to a family's well to draw gold, but the gold turned into tiles. In the end, he obtained nothing. The king asked the Buddha, 'These three families' gold should rightfully belong to me. Why did it transform when I tried to take it? What merits did these people accumulate in their past lives to receive such blessings?' The Buddha explained in detail, 'These things were never yours to begin with. You should not forcibly take them.' (From the Za Pi Yu Jing (Miscellaneous Parables Sutra), Volume 3)
The Poor Man's Offering to Monks and the Retribution of Wealth Twenty-eight
In the past, there was a poor family that made offerings to a Daoist monk. After a year, the monk was about to leave and asked the master of the house for a copper bottle, saying, 'This bottle is magically effective. Whatever you ask for at the mouth of this bottle, you will receive. But do not tell the king.' After the monk left, the family prayed to the bottle and quickly became very wealthy. They forgot the monk's warning and told the king about it. The king asked them the reason for their wealth, and they truthfully told the king. The king immediately seized the bottle, and the family became poor and miserable again. Only then did they remember the monk's words and searched for him everywhere. When they found him, they truthfully told him what had happened. The monk said, 'I need this bottle. Please fill a basket with forest stones and take it to the king's gate to demand the bottle.' The person went to the king's gate and loudly demanded the bottle. The king was furious and sent dozens of people to arrest him. He opened the basket, and the stones were blown by the wind in all directions. The king's men were struck in the head and forehead by the wood and stones, and in an instant, thousands were killed or injured, their corpses blocking the palace gate. The king was terrified and begged to return the bottle. The person got the bottle back, and his family became very wealthy again. They then performed many meritorious deeds and were reborn in heaven after death. (From the Za Pi Yu Jing)
The Poor Man Obtains Hidden Treasure and is Punished by the King Twenty-nine
The Buddha and Ananda entered Rajagriha (Wang She Cheng). At that time, there was heavy rain, and the water washed out hidden treasures from underground. The Buddha said, 'Those are poisonous snakes.' Ananda also said, 'They are venomous snakes.' A man who was cutting wheat at the foot of the mountain heard them and thought, 'I have never seen a Shramana (referring to the Buddha) be a poisonous snake.' So he went to see what they were talking about and found treasures. He loaded them into his cart and bags and took them home. He displayed a wealthy appearance and built a large new house. A jealous person told the king, 'There was a poor man before, but suddenly he has become wealthy. This person must have obtained a great treasure.'
王即喚問。答言不得。即敕考治。是人憶佛與阿難名之為惡毒蛇也。誰得寶藏不語。一心念佛。王者作如是言。佛言毒蛇。阿難言惡毒蛇。王即喚問。是人答言。大王。若施無畏者我當說實。王許。其具陳上事。今於我身能作何等。必啖我命。王賞金錢五百。能于急中說于佛語及阿難語(出十誦律三誦第三卷)。
貧人買斧不識是寶三十
昔有貧寒孤獨老公。家無自業。遇市一斧。是眾寶之英。而不識之。持斫株賣之以供微命。用斧欲盡。會見外國治生大賈客。名曰薩薄。見斧識之。便問老公。賣此斧不。老公言。我仰此斧活不賣。薩薄復言。與公絹百匹何以不賣。公不應和。薩薄復言。與公二百匹。公便悵然不樂。薩薄復言。嫌少當益。公何以不樂。與五百匹。公便大哭。薩薄復云。絹少當益。何以啼哭。公言。我不恨絹少恨我愚癡。此斧本長尺半。破地以盡余有五寸。猶得五百匹絹。以為恨耳。薩薄復言。勿有遺恨。今與公千匹絹。即便破券持去。薪火燒之盡成貴寶(出諸經中要事)。
貧老夫妻三時懈怠三十一
世尊晨朝入舍衛城。尊者阿難從。有二老夫婦。年耆根熟僂背如鉤。詣里巷頭燒糞掃處。俱蹲向火猶如老鵠。欲心相視。佛告阿難。見彼夫婦不。阿難曰。如是。佛曰。此二老
【現代漢語翻譯】 現代漢語譯本 國王立刻召來審問，那人回答說不知道。國王便下令拷打審訊。這人憶起佛陀和阿難的名字，認為他們是『惡毒蛇』。無論如何拷打，他都不肯說出寶藏的秘密，只是專心念佛。國王這樣說：『佛陀說你是毒蛇，阿難說你是惡毒蛇。』國王再次召來審問，這人回答說：『大王，如果能保證我的安全，我願意說出實情。』國王答應了他。於是他詳細地陳述了事情的經過，說：『現在你們能對我怎麼樣呢？最多就是取我的性命。』國王賞賜給他五百金錢，因為他能在危急之中說出佛陀和阿難的話（出自《十誦律》三誦第三卷）。 從前有個貧窮孤獨的老人，沒有自己的產業。他在市場上遇到一把斧頭，那是各種寶物中的精華，但他並不認識。他拿著斧頭砍伐樹木，然後賣掉木材來維持生計。斧頭快要用完的時候，遇到一位從外國來做生意的大商人，名叫薩薄（Sabo）。薩薄認出了這把斧頭，便問老人是否願意賣掉它。老人說：『我靠這把斧頭活命，不能賣。』薩薄又說：『給你一百匹絹，怎麼樣？』老人沒有答應。薩薄又說：『給你二百匹。』老人便悵然不樂。薩薄又說：『嫌少，我再加。你為什麼不高興，甚至哭泣呢？給你五百匹。』老人便大哭起來。薩薄又說：『嫌絹少，我再加。你為什麼哭呢？』老人說：『我不恨絹少，只恨自己愚癡。這把斧頭原本有一尺半長，砍地砍到現在只剩下五寸了，就這樣還能換得五百匹絹，我為此感到後悔啊！』薩薄又說：『不要遺憾了，現在給你一千匹絹。』於是立刻寫下契約，拿走了斧頭。用薪柴燒這把斧頭，全部變成了珍貴的寶物（出自諸經中的要事）。 世尊清晨進入舍衛城（Sravasti），尊者阿難（Ananda）跟隨在後。有兩位老夫婦，年紀很大，身體彎曲得像鉤子一樣，來到里巷的盡頭，在燒垃圾的地方，像老鵠一樣蹲著，貪婪地互相看著。佛陀告訴阿難：『你看到那對夫婦了嗎？』阿難回答說：『看到了。』佛陀說：『這對老夫婦』
【English Translation】 English version The king immediately summoned and questioned him, but he replied that he didn't know. The king then ordered him to be tortured. This person remembered the names of Buddha and Ananda, considering them as 'evil poisonous snakes'. No matter how much he was tortured, he wouldn't reveal the secret of the treasure, but only focused on reciting the Buddha's name. The king said: 'Buddha said you are a poisonous snake, and Ananda said you are an evil poisonous snake.' The king summoned and questioned him again, and this person replied: 'Great King, if you can guarantee my safety, I will tell the truth.' The king agreed. So he described the whole matter in detail, saying: 'Now what can you do to me? At most, you can take my life.' The king rewarded him with five hundred gold coins because he could speak the words of Buddha and Ananda in a moment of crisis (from the Vinaya-pitaka of the Ten Recitations, third recitation, third volume). Once upon a time, there was a poor and lonely old man who had no property of his own. He encountered an axe in the market, which was the essence of all treasures, but he didn't recognize it. He used the axe to chop trees and then sold the wood to make a living. When the axe was about to be used up, he met a great merchant from a foreign country named Sabo. Sabo recognized the axe and asked the old man if he would sell it. The old man said: 'I rely on this axe to live, I can't sell it.' Sabo then said: 'I'll give you a hundred rolls of silk, how about that?' The old man didn't agree. Sabo then said: 'I'll give you two hundred rolls.' The old man was disappointed and unhappy. Sabo then said: 'You think it's too little, I'll add more. Why are you unhappy, even crying? I'll give you five hundred rolls.' The old man burst into tears. Sabo then said: 'You think the silk is too little, I'll add more. Why are you crying?' The old man said: 'I don't hate that the silk is too little, I only hate my own foolishness. This axe was originally a foot and a half long, and now it's only five inches left from chopping the ground, and even so, it can still be exchanged for five hundred rolls of silk, I regret it!' Sabo then said: 'Don't have any regrets, I'll give you a thousand rolls of silk now.' So he immediately wrote a contract and took the axe away. Burning this axe with firewood, it all turned into precious treasures (from important matters in various sutras). The World Honored One entered Sravasti (Savatthi) in the early morning, with Venerable Ananda following behind. There were two old couples, very old, their backs bent like hooks, who came to the end of the alley, squatting by the burning garbage like old herons, looking at each other greedily. The Buddha said to Ananda: 'Do you see that couple?' Ananda replied: 'Yes, I do.' The Buddha said: 'These two old couples'
夫婦。若於年少盛壯之時。勤求財物者得為舍衛城中第一富者。若出家學道精勤修習者得阿羅漢。于第二分盛壯之時。若勤求財物得為舍衛城中第二富者。若出家學道者得阿那含果。中年之時若勤求財物。得為舍衛城中第三富者。若出家學道得斯陀含果。乃於今日年耆根熟。無有錢財無有方便。不復堪能。苦覓錢財。亦不能得勝過人法。復為說偈言。
不修梵行故 不得年少財 思惟古昔事 眠地如曲弓 不修于梵行 不得年少財 猶如老鵠鳥 守死於空池
(出雜阿含第五卷第四十二卷又出三時過經)。
窮人違樹神誓還為樹枝所殺三十二
維耶梨國有迦羅越。奉佛供養咒愿畢。請聞法義。佛笑口光繞身三匝還從頂入。阿難問故。佛言。彼國有五百人。入海采寶置船步還。經歷深山日暮止宿。預嚴早發。四百九十九人皆去。一人臥熟。失輩。仍遇天雨雪。失去徑路。窮厄山中啼哭呼天。有旃檀樹神。謂窮人言。可止留此。自相給衣食。到春可去。窮人便留至於三月。啟樹神言。受恩得全身命。未有微報。顧有二親今在本土。實思得見。愿垂髮遣。樹神言善。以金餅施之。去此不遠。當得國邑。可得遷還至汝鄉里。窮人臨去問樹神言。此樹香潔世所希有。今當委遠愿知其名。神
【現代漢語翻譯】 現代漢語譯本： 夫婦。如果在年少力壯的時候，勤奮地追求財富，可以成為舍衛城（Śrāvastī，古印度城市）中最富有的人；如果出家修道，精勤修習，可以證得阿羅漢（Arhat，佛教修行者所能達到的最高境界）。在第二階段的壯年時期，如果勤奮地追求財富，可以成為舍衛城中第二富有的人；如果出家修道，可以證得阿那含果（Anāgāmin，佛教修行的一個階段）。中年的時候，如果勤奮地追求財富，可以成為舍衛城中第三富有的人；如果出家修道，可以證得斯陀含果（Sakṛdāgāmin，佛教修行的一個階段）。到了今天，年紀老邁，根器成熟，沒有錢財，也沒有方便的法門，不再能夠勝任，辛苦地尋找錢財，也不能得到勝過常人的佛法。佛陀又為他們說了偈語：
不修梵行故，不得年少財。 思惟古昔事，眠地如曲弓。 不修于梵行，不得年少財。 猶如老鵠鳥，守死於空池。
（出自《雜阿含經》第五卷第四十二卷，又出自《三時過經》）。
窮人違背樹神誓言，反而被樹枝所殺（第三十二個故事）
維耶梨國（Vaiśālī，古印度城市）有一個名叫迦羅越（Kāravīra）的人。他供養佛陀，祝願完畢后，請求聽聞佛法。佛陀微笑，口中放出光芒，繞身三圈后從頭頂進入。阿難（Ānanda，佛陀的十大弟子之一）詢問緣故。佛陀說：那個國家有五百人，入海采寶，把寶物放在船上，步行返回。他們經過深山，天色已晚，便停下來住宿。他們約定好早點出發。四百九十九人都離開了，只有一人睡得很熟，錯過了隊伍。他遇到了下雨下雪，迷失了道路。在窮困的山中啼哭呼天。有一棵旃檀樹神（Candana，一種香木）對窮人說：你可以留在這裡，我會供給你的衣食，到春天就可以離開了。窮人便留了下來，住了三個月。他告訴樹神說：我受到您的恩惠，得以保全性命，還沒有報答您。我還有雙親在故鄉，實在想見他們，希望您能讓我離開。樹神說好，給了他金餅，告訴他：從這裡不遠，就可以到達國都，可以遷居到你的家鄉。窮人臨走時問樹神說：這棵樹香氣潔凈，世間稀有，現在我要離開了，希望知道它的名字。樹神
【English Translation】 English version: Husband and wife. If, in their youth and prime, they diligently seek wealth, they can become the wealthiest person in Śrāvastī (an ancient Indian city). If they renounce the household life and diligently practice the Dharma, they can attain Arhatship (the highest state attainable by Buddhist practitioners). In the second phase of their prime, if they diligently seek wealth, they can become the second wealthiest person in Śrāvastī. If they renounce the household life and practice the Dharma, they can attain the state of Anāgāmin (a stage in Buddhist practice). In middle age, if they diligently seek wealth, they can become the third wealthiest person in Śrāvastī. If they renounce the household life and practice the Dharma, they can attain the state of Sakṛdāgāmin (a stage in Buddhist practice). But now, in their old age, their faculties are weakened, they have no wealth, and no expedient means. They are no longer capable, and even if they laboriously seek wealth, they cannot attain superior Dharma surpassing ordinary people. The Buddha then spoke these verses for them:
'Because they did not cultivate pure conduct, they did not obtain wealth in their youth. Thinking of past events, they sleep on the ground like a bent bow. Because they did not cultivate pure conduct, they did not obtain wealth in their youth. Like an old heron, guarding death in an empty pond.'
(From the Saṃyukta-āgama, Volume 5, Chapter 42, and also from the Trisamayavyatikrama-nirdeśa).
A Poor Man Violates His Vow to a Tree Spirit and is Killed by a Branch (Story 32)
In the country of Vaiśālī (an ancient Indian city), there was a man named Kāravīra. After making offerings to the Buddha and offering prayers, he requested to hear the Dharma. The Buddha smiled, and light emanated from his mouth, circled his body three times, and then entered through the top of his head. Ānanda (one of the Buddha's ten principal disciples) asked the reason for this. The Buddha said: 'In that country, there were five hundred people who went to sea to collect treasures. They placed the treasures on a ship and walked back. They passed through a deep mountain, and as it grew late, they stopped to rest. They agreed to set off early in the morning. Four hundred and ninety-nine people left, but one person slept soundly and missed the group. He encountered rain and snow and lost his way. In the impoverished mountains, he cried out to the heavens. A Candana (sandalwood) tree spirit said to the poor man: 'You can stay here, and I will provide you with food and clothing. You can leave in the spring.' The poor man stayed there for three months. He said to the tree spirit: 'I have received your kindness and have been able to preserve my life. I have not yet repaid you. I have parents in my homeland, and I really want to see them. I hope you will allow me to leave.' The tree spirit said, 'Good,' and gave him gold coins, telling him: 'Not far from here, you will reach the capital city, and you can move back to your hometown.' As the poor man was about to leave, he asked the tree spirit: 'This tree has a clean fragrance and is rare in the world. Now that I am about to leave, I wish to know its name.' The tree spirit
言。不須問也。窮人復言。依蔭此樹積歷三月。今當遠離情懷恨恨。若到本國當宣揚樹恩。神便言。樹名栴檀。根莖枝葉治人百病。其香遠聞人所貪求不須道也。窮人至國。中外親戚喜相慶慰。后國王病頭痛。禱祀天地山水諸神不能消差。名醫省視唯得栴檀香病可得愈。王即募求民間無有。便宣令國中。得旃檀香者。拜封為侯妻以小女。時窮人聞償祿重。便言。我知栴檀香處。王便令近臣將窮人而往伐取。徑到樹所。使者見樹洪直。枝條茂盛華果煌煌。人所希見心不忍伐。不伐者則違王命。病不消愈。伐之者中心隱隱。踟躕徘徊不知云何。樹神于空中言。便伐之。但置其根耳。伐竟以人血涂之。肝腸覆其上。樹自當生。還復如故。使者聞神言如此。便令人伐之。窮人住在樹邊。樹彈地枝𢶏殺之。使者共議。屠割窮人取其肝血。如神所敕樹即更生。車載所伐樹以還國中。醫即進藥。王病得愈。舉國歡喜。王命國中人民。其有病者皆詣宮門。王出香藥給之。病皆得愈。王身康豫黎民無病。舉國欣慶遂致太平(出栴檀樹經也)。
人遇象逐墮深谷際天降甘露遂得昇天三十三
昔有人行空澤中。見一黑象。人念。此象必來害我。我當殺之。像亦念言。人必殺我。我當厄之。人便捨去。像從后逐。前走數里墮一深谷
【現代漢語翻譯】 現代漢語譯本： 神說：『不必問了。』窮人又說：『依靠這棵樹蔭庇了三個月，現在要遠離，心中非常不捨。如果到了我的國家，我一定會宣揚這棵樹的恩德。』樹神便說：『這樹名叫栴檀（Sandalwood，一種珍貴的樹木），它的根莖枝葉可以治療人的各種疾病，它的香味遠播，人們都貪求它，這些都不必說了。』窮人回到國家，國內外的親戚都高興地慶賀慰問他。後來國王得了頭痛病，祭祀天地山水諸神都不能減輕。名醫診視后說只有栴檀香才能治癒。國王便懸賞在民間尋找，但沒有人有。於是國王下令全國，得到栴檀香的人，就封為侯爵，並把小女兒嫁給他。當時窮人聽到賞賜豐厚，便說：『我知道哪裡有栴檀香。』國王便命令近臣帶著窮人前去砍伐。直接到了樹的地方，使者看到樹木高大挺拔，枝條茂盛，花果鮮艷，是人們很少見到的，心中不忍砍伐。不砍伐就會違抗王命，病就不能治癒；砍伐的話，心中又隱隱作痛，徘徊不定，不知如何是好。樹神在空中說：『砍伐它吧，但留下它的根。砍伐完畢后，用人的血塗在根上，把肝腸覆蓋在上面，樹自然會生長，恢復如初。』使者聽到樹神這樣說，便讓人砍伐它。窮人住在樹邊，樹彈起樹枝擊殺了他。使者們商議，屠殺窮人，取出他的肝血，按照神所說的塗在樹根上，樹立刻又生長起來。用車載著砍伐的樹回到國都。醫生立刻用藥，國王的病痊癒了。全國歡喜。國王命令國內人民，凡是有病的都到宮門來，國王拿出香藥給他們，病都痊癒了。國王身體健康，百姓沒有疾病，全國欣欣向榮，達到了太平盛世（出自《栴檀樹經》）。
有人被大象追趕，掉入深谷，天降甘露，於是得以升到三十三天（Trayastrimsa，佛教的欲界六天之一）。
過去有個人走在空曠的沼澤中，看到一頭黑象。這人想：『這頭像一定會來傷害我，我應該殺了它。』象也想：『這個人一定會殺我，我應該阻止他。』人便離開了。像從後面追趕。向前跑了幾里路，掉入一個深谷。
【English Translation】 English version: The deity said, 'There is no need to ask.' The poor man further said, 'I have relied on the shade of this tree for three months, and now that I am about to leave, my heart is filled with regret. If I reach my country, I will surely proclaim the tree's kindness.' The tree deity then said, 'This tree is named Chandana (Sandalwood, a precious type of wood). Its roots, stems, branches, and leaves can cure people of various diseases. Its fragrance spreads far and wide, and people covet it. There is no need to say more.' The poor man returned to his country, and his relatives from near and far rejoiced and congratulated him. Later, the king suffered from a headache, and sacrifices to the gods of heaven, earth, mountains, and rivers could not alleviate it. The renowned physician examined him and said that only Chandana incense could cure the illness. The king then offered a reward to find it among the people, but no one had it. So the king issued a decree throughout the country that whoever obtained Chandana incense would be ennobled as a marquis and given his youngest daughter in marriage. At that time, the poor man heard of the great reward and said, 'I know where there is Chandana incense.' The king then ordered a close minister to take the poor man to cut it down. They went directly to the tree's location. The envoy saw that the tree was tall and straight, its branches lush, and its flowers and fruits brilliant, a rare sight for people, and he could not bear to cut it down. Not cutting it down would be disobeying the king's order, and the illness would not be cured; cutting it down would cause a hidden pain in his heart, and he hesitated, not knowing what to do. The tree deity spoke from the air, 'Cut it down, but leave its roots. After cutting it down, smear the roots with human blood and cover them with the liver and intestines, and the tree will naturally grow and return to its original state.' The envoy heard the tree deity's words and ordered people to cut it down. The poor man lived near the tree, and the tree flicked a branch and killed him. The envoys discussed it, slaughtered the poor man, took his liver and blood, and smeared it on the roots as the deity had instructed, and the tree immediately grew again. They loaded the cut tree onto carts and returned to the capital. The doctor immediately administered the medicine, and the king's illness was cured. The whole country rejoiced. The king ordered the people of the country, whoever was sick should come to the palace gate, and the king would give them incense medicine, and their illnesses were all cured. The king was healthy, and the people had no diseases, and the whole country was prosperous, leading to a peaceful and prosperous age (from the Chandana Tree Sutra).
A person, pursued by an elephant, fell into a deep valley, and sweet dew descended from the sky, so he was able to ascend to Trayastrimsa (one of the six heavens of desire in Buddhism).
In the past, a person was walking in an empty swamp and saw a black elephant. The person thought, 'This elephant will surely harm me, I should kill it.' The elephant also thought, 'This person will surely kill me, I should stop him.' The person then left. The elephant chased after him. After running for several miles, he fell into a deep valley.
。谷絕無底。即于岸邊捉持樹根。其形如指。尋根而下。懸在岸邊。像于谷上以鼻撈之。欲及不及。下向見底但是𨥨[金*戟]復有兩鼠共嚙樹根。又三黑蛇出頭欲嚙。復有蚊虻來螫其眼。其人唸曰。今日死矣。仰天求救。聲哀情至。天降甘露渧其口。始得一渧二鼠去。得二渧毒蛇舍之。得三渧黑象自還。得四渧蚊虻除。得五渧深谷自平出在平地。天為化導將還天上(出譬喻經第七卷)。
五百幼童聚沙興塔命終生天三十四
五百幼童相結為伴。日日遊戲俱至江水。聚沙興塔各言塔好。雖有善心宿命福薄。時天卒雨江水暴漲漂流溺死。佛告眾人。五百童子生兜術天。皆同發心為菩薩行。佛放光明令其父母見子所在。佛遙呼五百幼子來。尋時皆至住于虛空中。散華于佛下稽首禮言。蒙世尊恩。雖身喪亡得見彌勒。佛言善哉。卿等決計知道至真興立塔寺。因是生天見於彌勒咨受法誨。佛為說經咸然歡喜立不退轉。各白父母勿復愁苦。努力精進以法自修。父母皆發道意。稽首足下繞佛三匝。忽然不現還兜術天(出生經第四卷)。
童子施佛豆生天后作轉輪王三十五
昔有童子數人。共戲道中遇佛。一人作禮。手中有五粒豆上佛。四粒入缽一粒墮地。佛言。令汝世世得福。童子命終即生天上。后八十
【現代漢語翻譯】 現代漢語譯本：山谷深不見底。他立刻抓住岸邊如手指般的樹根，順著樹根向下，懸掛在岸邊。他像用鼻子撈取東西一樣在山谷上方嘗試，但總是差一點夠不著。向下看去，谷底只有鋒利的刀戟。這時，有兩隻老鼠啃咬樹根，又有三條黑蛇探出頭來想要咬他，還有蚊虻飛來叮咬他的眼睛。這個人心想：『我今天就要死了！』他仰天呼救，聲音悲哀，情意真摯。天上下降甘露滴入他的口中。剛得到一滴，兩隻老鼠就離開了；得到兩滴，毒蛇就捨棄了他；得到三滴，黑像自己回去了；得到四滴，蚊虻消失了；得到五滴，深谷自然填平，他出現在平地上。天神化作嚮導，將他帶回天上（出自《譬喻經》第七卷）。
五百個幼童一起堆沙塔，命終後生到三十三天。
五百個幼童結伴一起玩耍，每天都到江邊。他們堆沙塔，各自說自己的塔好。雖然有善心，但前世的福報淺薄。當時天下大雨，江水暴漲，他們被沖走淹死了。佛告訴眾人：這五百個童子都生到兜率天（Tushita Heaven，佛教欲界六天之一，彌勒菩薩所在之處）。他們都同樣發心為菩薩行。佛放出光明，讓他們的父母看到孩子所在的地方。佛遙遠地呼喚這五百個幼童前來。他們立刻來到，停留在虛空中，向佛散花，然後稽首禮拜說：『蒙受世尊的恩德，雖然身亡，卻能見到彌勒（Maitreya，未來佛）。』佛說：『好啊！你們下定決心知道至真之道，興建塔寺，因此得以昇天，見到彌勒，接受他的教誨。』佛為他們說法，他們都歡喜信受，立於不退轉之地。他們各自告訴父母不要再悲傷，要努力精進，以佛法修持自身。父母都發了道心，稽首佛足，繞佛三匝，忽然消失，回到兜率天（出自《出生經》第四卷）。
童子佈施給佛豆子，昇天后成為轉輪聖王。
過去有幾個童子一起在路邊玩耍，遇到了佛。其中一個人向佛作禮，手中拿著五粒豆子獻給佛，四粒進入佛缽，一粒掉在地上。佛說：『讓你世世代代得到福報。』童子命終后就升到天上，後來八十
【English Translation】 English version: The valley was bottomless. He immediately grabbed a tree root on the bank, shaped like a finger, and descended along the root, hanging on the edge. He tried to reach out over the valley as if scooping with his nose, but always fell short. Looking down, the bottom of the valley was filled with sharp halberds. At that moment, two rats gnawed at the root, and three black snakes emerged, trying to bite him. Mosquitoes and gadflies came to sting his eyes. The man thought, 'I am going to die today!' He cried out to the heavens for help, his voice filled with sorrow and sincerity. Sweet dew descended from the sky and dripped into his mouth. As soon as he received one drop, the two rats left; with two drops, the poisonous snakes abandoned him; with three drops, the black elephant returned on its own; with four drops, the mosquitoes and gadflies disappeared; with five drops, the deep valley naturally filled in, and he appeared on flat ground. A deity transformed into a guide and led him back to heaven (from the P喩經 (Piyu Jing, Sutra of Parables) , Volume 7).
Five hundred young children built sand pagodas together, and after death, were reborn in the Trayastrimsa Heaven (Thirty-three Heavens).
Five hundred young children formed a group and played together, going to the river every day. They built sand pagodas, each saying their own pagoda was the best. Although they had good intentions, their past lives had little merit. At that time, heavy rain fell, and the river swelled, washing them away and drowning them. The Buddha told the assembly: These five hundred children were all reborn in Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm in Buddhism, where Maitreya Bodhisattva resides). They all had the same aspiration to practice as Bodhisattvas. The Buddha emitted light, allowing their parents to see where their children were. The Buddha called out to the five hundred young children from afar. They immediately came, hovering in the sky, scattering flowers upon the Buddha, and then prostrated and said: 'We are grateful for the Buddha's grace; although we died, we were able to see Maitreya (Maitreya, the future Buddha).' The Buddha said: 'Good! You resolved to know the ultimate truth, and built pagodas and temples, and therefore were able to ascend to heaven, see Maitreya, and receive his teachings.' The Buddha preached the Dharma to them, and they all joyfully accepted it, standing firm in non-retrogression. They each told their parents not to grieve anymore, but to strive diligently and cultivate themselves with the Dharma. The parents all developed the aspiration for enlightenment, prostrated at the Buddha's feet, circumambulated the Buddha three times, and then suddenly disappeared, returning to Tushita Heaven (from the 出生經 (Chusheng Jing, Sutra of Births), Volume 4).
A boy offered beans to the Buddha, and after death, became a Chakravartin King (Wheel-Turning King).
In the past, there were several boys playing together on the road when they encountered the Buddha. One of them paid homage to the Buddha, holding five beans in his hand to offer to the Buddha. Four beans went into the Buddha's bowl, and one fell to the ground. The Buddha said: 'May you receive blessings in every lifetime.' The boy died and was reborn in heaven, and later, eighty
世為轉輪王(出十卷譬喻經第一卷)。
牧牛小兒取華上佛牛觸而死即生天三十六
佛泥洹后百年。山中田澤草木茂盛。山外不遠有居人村牛馬入池。生五色蓮華。牧牛小兒入池採取。滿器蓮華持出山際欲以上佛。未至於寺。道逢群牛觸殺小兒。其神即生忉利天上。自然宮殿五色蓮華。始生天中而自念言。吾宮獨有異色蓮華。但諸天法。先觀宿命因緣后乃食福。即見前天。相謂此天新來共相娛樂云何惶怖不安。便往問之。答曰。吾本是牧牛小兒。採蓮華欲散佛塔。中道無常。緣是之福來生此耳。是以今擿華復欲詣先塔散佛禮拜卒我本願。時五百天人執持蓮華。相隨散佛塔。緣是之福彌勒下時當共得道(出譬喻經第五卷)。
小兒先身以三錢施今解鳥語遂得為王三十七
昔有一人。用三錢布施。乞求三愿。一者將來得作國王。二者解眾生語。三者多諸智慧。其人命終生庶人家。形色端正。王募為左右。此兒投募得侍王側。見燕在巢。仰首看而笑。王問何笑。答曰。燕言。我得龍女髮長十丈喚伴看之。王曰。審爾者好。無此者殺。遣看即得。王欲取女為婦。語小兒言。汝解鳥語必應多策。給汝食糧。覓此女人。得者重報。若不得殺汝及家口。小兒冒死向東海邊。見二人共諍隱形帽履水靴殺活杖。
【現代漢語翻譯】 現代漢語譯本 轉輪王(出自十卷本《譬喻經》第一卷)。 牧牛小兒採摘蓮花，本想供奉佛陀，卻被牛觸碰而死，因此轉生到忉利天(Trayastrimsa heaven)。（出自第三十六個故事） 佛陀涅槃(Parinirvana)后一百年，山中的田地和沼澤草木茂盛。山外不遠的地方有個村莊，牛馬進入池塘，池塘中生長出五色蓮花。一個牧牛小兒進入池塘採摘蓮花，裝滿容器后，拿著蓮花來到山邊，想要供奉佛陀。還沒到寺廟，在路上被一群牛觸碰而死。他的神識立即轉生到忉利天，自然而然地擁有了宮殿和五色蓮花。剛生到天界時，他心想：『我的宮殿獨有這奇異的蓮花。』但諸天都有一個規矩，先觀察前世的因緣，然後才享受福報。他看到之前的天人互相說道：『這個天人新來，大家一起娛樂他吧，為什麼他如此惶恐不安？』於是前去詢問他。他回答說：『我原本是個牧牛小兒，採摘蓮花想要散在佛塔上，但在半路遭遇無常而死。因為這個福報，我才得以轉生到這裡。因此，我現在摘下蓮花，想要再次前往之前的佛塔，散花禮拜，完成我原本的願望。』當時，五百天人拿著蓮花，跟隨他一起散在佛塔上。因為這個福報，彌勒佛(Maitreya)下生時，他們都將一起得道。（出自《譬喻經》第五卷） 小兒前世以三文錢布施，今生能聽懂鳥語，最終得以成為國王。（出自第三十七個故事） 過去有一個人，用三文錢布施，乞求三個願望：一是將來能夠成為國王，二是能夠聽懂眾生的語言，三是擁有更多的智慧。這個人死後，轉生到普通百姓家，容貌端正。國王招募侍從，這個人應募得以侍奉在國王身邊。他看到燕子在巢穴里，抬頭看著燕子並笑了。國王問他笑什麼。他回答說：『燕子說，我得到龍女(Naga maiden)的頭髮，長十丈，叫同伴來看。』國王說：『如果真是這樣就好。如果不是這樣，就殺了你。』派人去看，果然得到了龍女的頭髮。國王想要娶龍女為妻，對小兒說：『你懂得鳥語，一定有很多辦法。給你食物和盤纏，去尋找這個女人。找到的話重重賞你，如果找不到，就殺了你和你的家人。』小兒冒著生命危險來到東海邊，看到兩個人正在爭奪隱形帽、水陸兩用靴和殺活杖。
【English Translation】 English version King of the Wheel (from the first volume of the ten-volume Parable Sutra). A cowherd boy picked lotus flowers, intending to offer them to the Buddha, but was killed by a cow, and was thus reborn in Trayastrimsa heaven. (From the thirty-sixth story) One hundred years after the Buddha's Parinirvana, the fields and marshes in the mountains were lush with vegetation. Not far outside the mountains was a village, and cattle and horses entered a pond, in which five-colored lotus flowers grew. A cowherd boy entered the pond to pick lotus flowers, filled a container, and took the lotus flowers to the edge of the mountain, intending to offer them to the Buddha. Before reaching the temple, he was killed by a herd of cows on the road. His spirit immediately reborn in Trayastrimsa heaven, naturally possessing a palace and five-colored lotus flowers. When he was first born in the heavens, he thought to himself, 'My palace uniquely has these extraordinary lotus flowers.' But all the devas have a rule, first observing the causes and conditions of their past lives, and then enjoying their blessings. He saw the previous devas saying to each other, 'This deva is newly arrived, let's entertain him, why is he so frightened and uneasy?' So they went to ask him. He replied, 'I was originally a cowherd boy, picking lotus flowers to scatter on the Buddha's stupa, but I encountered impermanence on the way and died. Because of this blessing, I was able to be reborn here. Therefore, I am now picking the lotus flowers again, wanting to go to the previous stupa, scatter flowers, and pay homage, fulfilling my original wish.' At that time, five hundred devas held lotus flowers and followed him to scatter them on the Buddha's stupa. Because of this blessing, when Maitreya descends, they will all attain enlightenment together. (From the fifth volume of the Parable Sutra) A boy gave three coins in alms in a previous life, and in this life he can understand the language of birds, and eventually becomes a king. (From the thirty-seventh story) In the past, there was a person who gave three coins in alms, begging for three wishes: first, that he could become a king in the future, second, that he could understand the languages of all beings, and third, that he could have more wisdom. This person died and was reborn into an ordinary family, with a handsome appearance. The king recruited attendants, and this person applied and was able to serve by the king's side. He saw swallows in a nest, looked up at the swallows and laughed. The king asked him what he was laughing at. He replied, 'The swallows said, I got the hair of a Naga maiden, ten zhang long, and called my companions to see it.' The king said, 'If that's true, that's good. If it's not true, I'll kill you.' He sent someone to look, and indeed got the Naga maiden's hair. The king wanted to marry the Naga maiden, and said to the boy, 'You understand the language of birds, you must have many plans. I'll give you food and travel expenses, go find this woman. If you find her, I'll reward you handsomely, if you don't find her, I'll kill you and your family.' The boy risked his life and went to the East Sea, and saw two people arguing over an invisibility hat, amphibious boots, and a staff of life and death.
小兒曰。何須云云。我放一箭君二人逐。先前得者與三種物。答曰善。引弓放箭。二人爭走。小兒取帽著靴捉杖。直入海中至龍所。脫隱形帽令龍女見。女人多欲。遂與小兒持一䴵金還至外國。其王遣迎。敕女獨入。女便前進。小兒戴隱形帽隨女而入。女見王丑。以金擲王額破命終。小兒脫帽。共女上殿。高聲唱言。我應為王女為皇后。霸王天下(出雜譬喻經)。
諸劫分物不識好者三十八
昔者眾商人。經由險道值劫。大失衣物。中有一衣。是鹿胎毛細軟滑澤織持作衣。其價百倍。而色紫黑不悅人眼。劫不賞別用持作帊。以盛粗衣他處共分。各取雜物謂是奇好。余此一帊未展分張。劫群中有困弱人。獨不與分。苦論共以帊乞。即自賣之。時大貴人知是好物。依限雇直。比于余劫所得等分。諸劫聞之大生恥惱(出百句譬喻經第一卷)。
經律異相卷第四十四 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第四十五(女庶人部下)
梁沙門僧旻寶唱等集長髮女人舍發供養佛一獨母見沙門神足愿後生百兒二母人懷𨉃遇佛愿以兒為道三老母慳病時見地獄婢行善睹有天堂四母人為比丘起屋壽終生天手出衆物五母二兒溺死哭知浮者六婦人化婿戶上懸鈴使聞聲稱佛后免地獄七
【現代漢語翻譯】 現代漢語譯本 小孩說：『何必多說。我放一箭，你們二人追逐。誰先得到箭，就給他三種東西。』二人回答說：『好。』小孩便拉弓放箭，二人爭相奔跑。小孩取來隱形帽、穿上靴子、拿起手杖，直接進入海中，來到龍宮。他脫下隱形帽，讓龍女看見了他。龍女貪戀美色，於是和小兒拿著一䴵金返回外國。那裡的國王派人迎接，命令龍女獨自進入。龍女便向前走去。小兒戴著隱形帽跟隨龍女進入。龍女見國王醜陋，便用金子擲向國王的額頭，國王當場斃命。小兒脫下帽子，和龍女登上大殿，高聲說道：『我應當做國王，女的做皇后，稱霸天下。』（出自《雜譬喻經》）。
眾劫匪分贓，不識貨物的有三十八種情況。
從前，一群商人經過危險的道路，遭遇劫匪，損失了大量的衣物。其中有一件衣服，是用鹿胎毛織成的，非常柔軟光滑，價值百倍，但是顏色紫黑，不討人喜歡。劫匪不識貨，把它當做包袱皮，用來包裹粗糙的衣物，和其他東西一起分贓。每個人都拿走了雜物，認為都是稀奇的好東西。唯獨這塊包袱皮沒有展開分發。劫匪中有一個體弱的人，沒有分到東西。他苦苦哀求，想用這塊包袱皮換取一些東西。於是有人就把包袱皮賣掉了。當時一位大貴人知道這是好東西，按照期限支付了相應的價值，相當於其他劫匪所得的總和。眾劫匪聽了，感到非常羞愧惱怒。（出自《百句譬喻經》第一卷）。
《經律異相》卷第四十四
《經律異相》卷第四十五（女庶人部下）
梁朝沙門僧旻、寶唱等人收集的例子：長頭髮的女人捨棄頭髮供養佛；一個獨生子的母親見到沙門的神足，發願來世生一百個兒子；兩個母親懷有身孕，遇到佛，發願把兒子奉獻給佛道；一個老婦人吝嗇生病時，見到地獄，婢女行善，看到有天堂；一個母親為比丘建造房屋，壽終后昇天，手中出現各種物品；一對母子溺水而死，哭泣的人知道浮起來的是哪個；一個婦人感化丈夫，在門上懸掛鈴鐺，使他聽到鈴聲就念佛，後來免於地獄之苦。
【English Translation】 English version The child said, 'Why say more? I will shoot an arrow, and you two chase after it. Whoever gets it first will receive three things.' The two replied, 'Good.' The child drew his bow and shot an arrow, and the two ran to compete. The child took the invisibility hat, put on his boots, and took his staff, going straight into the sea to the dragon's palace. He took off the invisibility hat, allowing the dragon girl to see him. The woman was lustful, so she went with the child, taking a 'jin' (a unit of weight) of gold, and returned to the foreign country. The king there sent people to greet them, ordering the girl to enter alone. The girl went forward. The child, wearing the invisibility hat, followed the girl in. The girl saw that the king was ugly, so she threw the gold at the king's forehead, and he died on the spot. The child took off his hat and went up to the palace with the girl, loudly proclaiming, 'I should be the king, and the woman should be the queen, dominating the world.' (From the 'Miscellaneous Parables Sutra').
Thirty-eight cases of robbers dividing loot without recognizing good items.
In the past, a group of merchants passed through a dangerous road and encountered robbers, losing a large amount of clothing. Among them was a garment made of deer fetal hair, which was very soft and smooth, worth a hundred times more, but its color was purplish-black and not pleasing to the eye. The robbers did not recognize its value and used it as a wrapping cloth to wrap rough clothing and divide it with other items. Everyone took the miscellaneous items, thinking they were rare and good. Only this wrapping cloth was not unfolded and distributed. Among the robbers was a weak person who did not receive anything. He pleaded bitterly, wanting to exchange this wrapping cloth for something. So someone sold the wrapping cloth. At that time, a great nobleman knew it was a good item and paid the corresponding value according to the deadline, equivalent to the total of what the other robbers had obtained. The robbers were very ashamed and annoyed when they heard this. (From the first volume of the 'Hundred Parables Sutra').
'Sutra and Vinaya Differences' Volume 44
'Sutra and Vinaya Differences' Volume 45 (Under the Section of Commoner Women)
Examples collected by the Liang Dynasty 'Shramanas' (Buddhist monks) Seng Min and Bao Chang: A woman with long hair gives up her hair to make offerings to the Buddha; a mother of an only child sees the 'shramana's' (Buddhist monk) divine feet and vows to have a hundred sons in the next life; two mothers are pregnant, encounter the Buddha, and vow to dedicate their sons to the Buddhist path; an old woman is stingy and sick, sees hell, a maidservant does good deeds, and sees that there is heaven; a mother builds a house for a 'bhikshu' (Buddhist monk), ascends to heaven after death, and various items appear in her hands; a mother and son drown, and the crying person knows which one is floating; a woman transforms her husband, hangs a bell on the door, so that he recites the Buddha's name when he hears the bell, and later avoids the suffering of hell.
瞻婆女人身死阇維於火中生子八摩那祇女懷杅謗佛地即震裂身陷地獄九淫蕩婦人苦一沙門沙門心至火變為水十童女火氣入身懷𨉃生端正子十一女人懷𨉃口常誦經生兒多智為眾人所宗十二女人懷𨉃生四種異物十三女人心緣丈夫誤系兒入井十四換貸自取多還少命終為犢十五青衣割食施辟支佛立改丑顏得為夫人十六醜婦臨水見他影謂其端正十七
長髮女人舍發供養佛一
昔有一女。端正紺發發與身等。國王夫人請頭髮與千兩金而不肯與。見佛歡喜愿設供養。請其父母乞為呼之。父母言。家貧無以飯之。女言。取發直以用供養。父母白佛愿佛明日暫顧微飯。女割發與王夫人。夫人知其懸急但與五百兩金。女取金買食歡喜無量。悔昔慳貪今世貧窮。愿令我后莫值此苦。女見世尊。金光五色照其門內。頭面著地繞佛三匝。頭髮還復如故。佛言。此女上世貧無可施。常持頭面著地作禮。后八十一劫常生人中。此福已盡今生貧家。猶識功德見我歡喜福祐無量。命終當生第二忉利天上。盡天。福壽當發菩薩道心。女父母兄弟莫不歡喜命盡生天(出十卷譬喻經第三卷)。
獨母見沙門神足愿後生百兒二
昔有獨母。賃守田園。主人有事餉過食時。食至欲食。沙門從乞。以所食分盡著缽中。一莖蓮華又以貢奉。道人
【現代漢語翻譯】 現代漢語譯本： 瞻婆（Campa，古印度城市名）的女人死後火化，在火中生下一個孩子；八個摩那祇（Managi，人名）的女兒因為懷有杅（一種木製器物）而誹謗佛陀，大地立刻震裂，她們身陷地獄；九個**（原文如此，此處可能指某種身份的女性）的婦人受苦；一位沙門（Sramana，佛教或耆那教的修行者）的心意感動了火焰，火焰變為水；十個童女因為火氣進入身體而懷孕，生下端正的孩子；十一個女人懷孕時口中常誦經，生下的孩子多有智慧，被眾人所尊敬；十二個女人懷孕時生下四種奇異之物；十三個女人因為心思繫於丈夫，錯誤地將孩子放入井中；十四個人因為換貸時自作主張，多取少還，命終後轉生為牛犢；十五位青衣（身份卑微的女子）割下食物佈施給辟支佛（Pratyekabuddha，獨覺佛），立刻改變了醜陋的容顏，得以成為夫人；十六位醜陋的婦人在水邊看見自己的影子，認為自己很端正。
長髮女人捨棄頭髮供養佛陀
過去有一位女子，容貌端正，頭髮紺青，頭髮的長度與身高相等。國王的夫人想用千兩黃金購買她的頭髮，她都不肯。後來她見到佛陀，非常歡喜，發願要設齋供養。她請求父母允許她這樣做，父母說：『我們家貧窮，沒有東西可以用來供養。』女子說：『賣掉我的頭髮，用賣頭髮的錢來供養。』父母稟告佛陀，希望佛陀明天能稍微光顧一下他們的簡陋飯食。女子割下頭髮獻給王夫人，夫人知道她急需用錢，只給了她五百兩黃金。女子用這些錢買了食物，心中歡喜無量，後悔過去慳吝貪婪，導致今生貧窮。她發願希望以後不要再遭受這樣的痛苦。女子見到世尊（Lokasenna，對佛陀的尊稱），佛陀的金光五色照亮了她的家門。她頭面著地，繞佛三匝，頭髮又恢復了原來的樣子。佛陀說：『這位女子前世貧窮，沒有什麼可以佈施，常常頭面著地作禮。後來的八十一劫中，她常常生在人間。因為前世的福報已經用盡，所以今生出生在貧窮的家庭。但她仍然認識到功德，見到我非常歡喜，所以福祐無量。她命終后將往生到第二忉利天（Trayastrimsa Heaven，欲界六天之一）上。在天上享盡福壽后，將發起菩薩道心。』女子的父母兄弟都非常歡喜，命終后都往生到天上（出自《十卷譬喻經》第三卷）。
獨母見到沙門的神足通，發願以後能生一百個兒子
過去有一位單身母親，受雇看守田園。主人有事耽誤了送飯的時間。飯送來后，她正要吃飯，一位沙門前來乞食。她將自己所有的食物都分出來，放入沙門的缽中，又供奉了一朵蓮花。道人（指沙門）
【English Translation】 English version: A woman from Campa (Campa, an ancient Indian city) died and was cremated, giving birth to a child in the fire; eight daughters of Managi (Managi, a personal name) slandered the Buddha because they were pregnant with a 'yu' (a wooden tool), and the earth immediately cracked, and they fell into hell; nine ** (as in the original text, possibly referring to women of a certain status) women suffered; a Sramana's (Sramana, a practitioner of Buddhism or Jainism) heart moved the flames, and the flames turned into water; ten young girls became pregnant because fire energy entered their bodies, and gave birth to beautiful children; eleven women constantly recited scriptures while pregnant, and the children they gave birth to were intelligent and respected by everyone; twelve women gave birth to four strange objects while pregnant; thirteen women mistakenly put their child into a well because their minds were focused on their husbands; fourteen people took more and returned less when exchanging loans, and were reborn as calves after death; fifteen blue-robed women (women of humble status) cut off food and gave it to a Pratyekabuddha (Pratyekabuddha, a solitary Buddha), immediately changing their ugly appearance and becoming ladies; sixteen ugly women saw their reflection by the water and thought they were beautiful.
A woman with long hair offered her hair to the Buddha
In the past, there was a woman with a beautiful appearance and dark blue hair, the length of which was equal to her height. The king's wife wanted to buy her hair for a thousand taels of gold, but she refused. Later, she saw the Buddha and was very happy, vowing to make offerings. She asked her parents to allow her to do so, and her parents said, 'Our family is poor and has nothing to offer.' The woman said, 'Sell my hair and use the money to make offerings.' Her parents reported to the Buddha, hoping that the Buddha could visit their simple meal the next day. The woman cut off her hair and offered it to the king's wife, who, knowing that she was in urgent need of money, only gave her five hundred taels of gold. The woman bought food with the money and was immensely happy, regretting her past stinginess and greed, which led to her poverty in this life. She vowed that she would not suffer such pain again in the future. The woman saw the Lokasenna (Lokasenna, a respectful title for the Buddha), and the Buddha's golden light illuminated her home. She prostrated herself and circled the Buddha three times, and her hair returned to its original state. The Buddha said, 'This woman was poor in her previous life and had nothing to give, so she often prostrated herself. In the subsequent eighty-one kalpas, she was often born among humans. Because the blessings of her previous life have been exhausted, she was born into a poor family in this life. But she still recognizes merit and is very happy to see me, so her blessings are immeasurable. After her death, she will be reborn in the second Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six heavens of the desire realm). After enjoying blessings and longevity in heaven, she will develop the Bodhisattva mind.' The woman's parents and siblings were all very happy, and after their death, they were all reborn in heaven (from the third volume of the Ten-Volume Parable Sutra).
A single mother saw the supernatural powers of a Sramana and vowed to have a hundred sons in the future
In the past, there was a single mother who was hired to guard a garden. The owner was delayed in delivering the food due to some business. After the food was delivered, she was about to eat when a Sramana came to beg for food. She divided all her food and put it in the Sramana's bowl, and also offered a lotus flower. The Taoist (referring to the Sramana)
即現神足。母喜嘆曰。真聖人乎。愿我後生百子若茲。母終為梵志嗣。其神靈集梵志小便之處。鹿舐小便即感有身。時滿生女。梵志育焉。年至十餘。守居護火。女與鹿戲不覺火滅。父令索火。女至人𨽁步一蓮華。火主曰。爾繞吾居三匝以火與爾。女即從命。華生陸土圍屋三重。國王聞之。召問相師。師曰。必有聖嗣傳化無窮。王命賢臣。娉迎還宮。懷妊月滿乃生百卵。后妃逮妾靡不嫉焉。以囊盛卵密覆其口。投江流中。天帝釋下以印封口。諸天翼衛從流停止。由柱植地下流之國。其王于臺遙睹水中。有囊流下。輝晃光耀似有乾靈。取而觀焉。睹帝釋印。發百卵懷育溫暖。時滿體成產為百男。生有聖智不啟自明。相好希有力勢兼百。王具白象百頭以供聖嗣。征伐鄰國莫不降伏。又伐所生父王之國。王曰。孰有能卻斯敵者乎。母曰。大王無懼。為王降之。即登樓觀揚聲謂曰。夫逆之大其有三矣。一不遠群邪招二世苦。二生不識親而逆孝行。三恃勢殺親毒向三尊。懷此三逆者其惡無盡。爾等張口信現乎。今母旋其乳。天命湩射遍百子口。精誠之感飲湩情哀。僉然俱曰。斯吾母矣。叩頭悔過。親嗣如會靡不哀慟。二國和睦靡不稱善。諸子睹世無常。辭親學道遠世穢垢。九十九子皆得緣覺。一子理國父崩為王。大赦眾罪開藏布
施。民人無乏。化以十善正善治國。興立塔寺供奉沙門。誦經論道口無四惡。天帝養護由親育子。留為王者即吾身是。父者今白凈王是。母者舍妙是(出度無極集第二卷)。
母人懷𨉃遇佛愿以兒為道三
有一母人懷𨉃數月。見佛及僧心自計言。我生子如此。使作沙門為佛弟子。月滿生男姝好異眾。及年七歲。家貧但作二人食及三法衣。手持澡瓶將兒詣佛曰。愿哀我子使作沙門。佛即聽之。令以瓶洗兒手。應時九龍從瓶口出。吐水灌兒。殘水散兒頭上。化成華蓋。中有師子座。座上有佛。佛笑出五色光。照千億佛剎。還繞佛身從兒頂入。母以飯具上佛。並食其子。發無上道心。十億佛剎六反震動。諸佛自現。以母飯施爾所諸佛及比丘僧。皆得飽足初不損減。兒發自墮成為沙門。即得立於不退轉地(出十卷譬喻經第三卷)。
老母慳病時見地獄婢行善睹有天堂四
昔王舍城東有一老母。慳貪不信。其婢精進常行慈心。念用二事利益群生。一者不持熱湯沷地。二者洗器殘粒常施人。老母得病有氣息。魂神將之入地獄中。見火車爐炭鑊湯涌沸刀山劍樹苦楚萬端。老母見問訊是何物。獄卒答曰。此是地獄。王舍城東有慳貪老母。應入其中。老母自知悚然愁悸。小復前行。七寶宮舍妓女百千種種珍異。
【現代漢語翻譯】 現代漢語譯本： 施捨財物，使人民沒有匱乏。用十善（正善）教化治理國家。興建佛塔寺廟供奉沙門（出家修道的人）。誦讀經文論述佛道，口中沒有四惡（妄語、綺語、惡口、兩舌）。天帝養護他，如同父母養育子女。如果他留下做國王，那就是我的前身。父親就是現在的凈飯王，母親就是摩耶夫人。（出自《出度無極集》第二卷） 有一個母親懷了孕幾個月，見到佛和僧人，心裡想：『我生下孩子后，要讓他做沙門，成為佛的弟子。』 滿月後生下一個男孩，相貌俊美超過常人。等到七歲時，家裡貧窮，只能做兩個人的飯食和三件法衣。母親手持澡瓶，帶著孩子去見佛，說：『希望您可憐我的孩子，讓他做沙門。』 佛就答應了。讓孩子用澡瓶洗手，當時就有九條龍從瓶口出來，吐水灌溉孩子。剩下的水灑在孩子頭上，化成華蓋，華蓋中有獅子座，獅子座上有佛。佛微笑，放出五色光芒，照耀千億佛剎（佛所居住的國土），然後環繞佛身，從孩子的頭頂進入。母親將飯具獻給佛，並和她的孩子一起吃飯。發無上道心。十億佛剎六次震動。諸佛顯現。母親用一頓飯供養了那麼多的佛和比丘僧，大家都吃飽了，飯食一點也沒有減少。孩子的頭髮自己脫落，成爲了沙門。立即證得不退轉地（不會再退回原來的境界）。（出自《十卷譬喻經》第三卷） 過去在王舍城東邊，有一位老婦人，非常吝嗇貪婪，不相信佛法。她的婢女卻很精進，常常行慈心。總是用兩件事來利益眾生：一是不用熱水潑灑地面，二是洗碗后剩下的飯粒常常佈施給別人。老婦人生病，還有一口氣的時候，魂神將她帶入地獄中。她看見火車、爐炭、鑊湯沸騰、刀山劍樹，各種苦楚，萬般痛苦。老婦人看見后詢問這是什麼地方。獄卒回答說：『這是地獄。王舍城東邊有一個吝嗇貪婪的老婦人，應當進入這裡。』 老婦人知道后，感到恐懼害怕。稍微向前走，看見七寶宮殿，裝飾著成百上千種珍奇異寶。
【English Translation】 English version: He gave alms, so that the people were not in want. He transformed and governed the country with the Ten Virtues (Righteous Virtues). He built pagodas and temples to make offerings to the Shramanas (ascetics). He recited scriptures and discussed the Dharma, his mouth free from the Four Evils (false speech, frivolous speech, harsh speech, divisive speech). The Deva emperors protected him as parents nurture their children. If he remained as a king, that would be my former self. The father is now King Suddhodana, and the mother is Queen Maya. (From the Second Volume of the Extinction of the Cycle of Rebirth) There was a woman who was pregnant for several months. Seeing the Buddha and the Sangha (monastic community), she thought to herself, 'When I give birth to my child, I will make him a Shramana, a disciple of the Buddha.' After the full term, she gave birth to a boy, whose appearance was exceptionally beautiful. When he was seven years old, the family was poor, only able to prepare food for two people and three Dharma robes. The mother, holding a bathing vessel, took the child to see the Buddha and said, 'I hope you will have compassion on my child and make him a Shramana.' The Buddha agreed. He had the child wash his hands with the bathing vessel, and at that moment, nine dragons emerged from the mouth of the vessel, pouring water over the child. The remaining water sprinkled on the child's head transformed into a jeweled canopy, in which there was a lion throne, and on the lion throne was the Buddha. The Buddha smiled, emitting five-colored light, illuminating billions of Buddha-lands (Buddha's realm), then circling the Buddha's body and entering from the child's crown. The mother offered food to the Buddha and ate with her child. She generated the unsurpassed Bodhicitta (mind of enlightenment). Billions of Buddha-lands shook six times. All the Buddhas manifested. The mother used one meal to offer to so many Buddhas and Bhikshu Sangha (monk community), and everyone was full, with no reduction in the food. The child's hair fell off on its own, and he became a Shramana. He immediately attained the stage of non-retrogression (never falling back to the original state). (From the Third Volume of the Ten-Volume Parable Sutra) In the past, in the east of Rajagriha, there was an old woman who was very stingy and greedy, and did not believe in the Dharma. Her maidservant, however, was very diligent and always practiced loving-kindness. She always used two things to benefit sentient beings: first, she did not pour hot water on the ground, and second, she often gave the leftover rice grains from washing dishes to others. The old woman became ill, and while she still had a breath, her spirit was taken into hell. She saw fiery chariots, burning coals, boiling cauldrons, mountains of knives, and trees of swords, all kinds of suffering, all kinds of pain. The old woman saw this and asked what this place was. The prison guard replied, 'This is hell. There is a stingy and greedy old woman in the east of Rajagriha who should enter here.' The old woman knew this and felt fear and dread. Walking forward a little, she saw jeweled palaces, adorned with hundreds and thousands of kinds of rare and precious treasures.
問此何物。答言。天宮。王舍城東慳貪老母有婢精進命盡生中。老母忽活憶了向事。而語婢言。汝應生天。汝是我婢。豈得獨受汝當共我。婢答之言。脫有此理轉當奉命。但恐善惡隨形不得共受耳。母即不慳貪。大作功德(出雜譬喻經)。
母人為比丘起屋壽終生天手出衆物五
昔維衛佛。從諸比丘六萬二千。初從山出還父王國。國王于城外割地立精舍。諸比丘各得地分。有比丘語左右家。欲請作屋。男子不許。其家老母手自為之屋得成。十指皆穿。比丘坐中禪定。一定入火光三昧舍現大火。母遙望見。念我作屋尋便已燒何薄福乎。入屋故在。但於火光中見比丘。甚大歡喜。壽終生天。釋迦成佛天命未盡。來下白佛。明日飯佛及聖眾。佛默然受之。波斯匿王又遣請佛。佛曰。已受天請。王曰。未嘗見天人下施。何緣有此。明日遣人候之不見施辦。乃至禺中亦復寂然。王敕備餚饌。若無人為吾當供之。日中天至了不赍食。但將諸天玉女。鼓諸音樂禮佛而住。白曰時到。即舉手巾眾事皆辦。行水既訖。復更舉手。出廚百味甘露在地。手自斟酌眾會皆足。王見驚欣。澡畢白佛。不審此天。宿有何福手出百味福德乃爾。佛為王說。前世手為比丘作屋。從是生天九十一劫。手出衆物福尚未終(出雜譬喻經第一卷)。
【現代漢語翻譯】 現代漢語譯本 問：這是什麼？答：是天宮。在王舍城東邊，有個吝嗇的老婦人，她的婢女名叫精進。精進死後昇天。老婦人突然恢復了記憶，想起了之前的事情，就對婢女說：『你應該昇天了。你曾經是我的婢女，怎麼能獨自享受呢？你應該和我一起。』婢女回答說：『如果真有這樣的道理，我當然會聽從您的命令。只是恐怕善惡業隨個人，不能共同承受。』老婦人聽后不再吝嗇，做了很多功德（出自《雜譬喻經》）。
老婦人為比丘建造房屋，死後昇天，手中能變出各種物品（出自《雜譬喻經》）。
過去維衛佛（Vipassi Buddha）帶領六萬二千名比丘，從山中出來回到他父親的王國。國王在城外劃出土地建造精舍（vihara）。眾比丘各自得到土地。有位比丘對鄰居說，想請他們幫忙蓋房子。鄰居家的男人不同意，只有老婦人親自為他蓋房子，房子蓋好后，她的十個手指都磨破了。比丘在禪定中，入火光三昧（Tejo-dhatu Samadhi），身體放出大火。老婦人遠遠望見，心想：『我為他蓋的房子，一下子就被燒掉了，我真是沒有福報啊！』她走進屋裡，發現房子還在，只是在火光中看見比丘。她非常高興，死後昇天。釋迦牟尼佛（Sakyamuni Buddha）成佛后，這位天人的壽命還沒到，就下凡來告訴佛陀，明天要供養佛和聖眾。佛默然接受了。波斯匿王（King Pasenadi）也派人來請佛，佛說：『我已經接受了天人的邀請。』國王說：『我沒見過天人下凡佈施，怎麼會有這樣的事？』第二天，國王派人去觀察，沒看見任何準備供養的跡象，直到中午也是一樣。國王就命令準備飯菜，心想如果沒有人來，就由我來供養。中午時分，天人來了，沒有帶來食物，只是帶著天上的玉女，演奏音樂，向佛陀行禮，然後站在一旁，稟告說時間到了。天人舉起手巾，所有的事情都辦好了。行水完畢后，又舉起手，廚房裡各種美味的甘露都出現在地上。天人親自斟酌，讓所有人都吃飽了。國王見了，非常驚訝和高興。洗漱完畢后，國王問佛陀：『不知道這位天人，前世做了什麼福報，手中能變出各種美味，福德如此之大？』佛陀為國王說：『前世她親手為比丘建造房屋，因此從那時起昇天，已經過了九十一劫（kalpa），她手中能變出各種物品的福報還沒有結束。』（出自《雜譬喻經》第一卷）。
【English Translation】 English version Question: What is this? Answer: It is a heavenly palace. To the east of Rajagriha (Wangshecheng), there was a miserly old woman whose maid was named Jingjin (Diligence). Jingjin died and was reborn in heaven. The old woman suddenly regained her memory and remembered the past, so she said to the maid: 'You should be reborn in heaven. You used to be my maid, how can you enjoy it alone? You should share it with me.' The maid replied: 'If there is such a principle, I will certainly obey your command. But I am afraid that good and evil deeds follow the individual and cannot be shared.' After hearing this, the old woman stopped being miserly and performed many meritorious deeds (from the Miscellaneous Parables Sutra).
A woman built a house for a Bhikkhu (Buddhist monk), and after her death, she was reborn in heaven, and various objects came out of her hands (from the Miscellaneous Parables Sutra).
In the past, Vipassi Buddha (Vipassi Buddha), with 62,000 Bhikkhus, came out of the mountains and returned to his father's kingdom. The king allocated land outside the city to build a Vihara (monastery). The Bhikkhus each received a piece of land. One Bhikkhu told his neighbors that he wanted to ask them to help build a house. The man in the neighbor's family disagreed, but the old woman in the family built the house for him herself. After the house was built, all ten of her fingers were worn out. The Bhikkhu was in meditation, entering the Tejo-dhatu Samadhi (Samadhi of the Fire Element), and his body emitted a great fire. The old woman saw it from afar and thought: 'The house I built for him was burned down in an instant. I am so unlucky!' She went into the house and found that the house was still there, but she saw the Bhikkhu in the firelight. She was very happy and was reborn in heaven after her death. After Sakyamuni Buddha (Sakyamuni Buddha) became a Buddha, this Deva's (heavenly being) life had not yet ended, so he came down to tell the Buddha that he would offer food to the Buddha and the Sangha (holy assembly) tomorrow. The Buddha silently accepted. King Pasenadi (King Pasenadi) also sent someone to invite the Buddha, and the Buddha said: 'I have already accepted the invitation of the Deva.' The king said: 'I have never seen a Deva come down to give alms, how could this happen?' The next day, the king sent someone to observe, but did not see any signs of preparing offerings, and it was the same until noon. The king ordered to prepare food, thinking that if no one came, he would make the offering himself. At noon, the Deva arrived, but did not bring food, but brought heavenly jade maidens, played music, paid homage to the Buddha, and stood aside, reporting that the time had come. The Deva raised his hand towel, and all the things were done. After the water was finished, he raised his hand again, and all kinds of delicious nectar from the kitchen appeared on the ground. The Deva personally poured and served, and everyone was full. The king was very surprised and happy to see this. After washing, the king asked the Buddha: 'I don't know what merit this Deva did in his previous life, that he can conjure all kinds of delicacies from his hands, and his merit is so great?' The Buddha told the king: 'In her previous life, she personally built a house for a Bhikkhu, and since then she has been reborn in heaven, and ninety-one kalpas (aeons) have passed, and the merit of her being able to conjure all kinds of objects from her hands has not yet ended.' (From the Miscellaneous Parables Sutra, Volume 1).
母二兒溺死哭知浮者六
母生二子。一不知浮。墮水而終。母都不哭。一知浮亦墮水亡。母悲哭之。人言。前子不哭。后子而哭何耶。母言。前不知浮故其宜也。後者工浮其為枉也(出十卷譬喻經第八卷)。
婦人化婿戶上懸鈴使聞聲稱佛后免地獄七
昔有人不信。婦甚事佛。婦白婿曰。人命無常可修福德。婿無心懶墮。婦恐將來入地獄中。即復白婿。欲懸一鈴安著戶上。君出入時。掁鈴作聲稱南無佛。婿曰甚善。如是經久。其婿命終。獄卒叉之擲鑊湯中。叉掁鑊作音聲。謂是鈴聲。稱南無佛。獄官聞之。此人奉佛。放令出去。得生人中(出雜譬喻經也)。
瞻婆女人身死阇維於火中生子八
瞻婆國人事六師。初未曾聞佛法僧名。作極惡業。佛于爾時。為眾生故往瞻婆城。時彼城中有大長者。無有繼嗣。共事六師以求子息。於後不久其婦懷𨉃。長者知已往六師所。歡喜問言。為男為女。六師答言。生必是女。長者愁惱。復有知識來謂長者。先不聞優樓頻螺迦葉兄弟。為誰弟子。六師若是一切智者。迦葉何故舍之從佛。又舍利弗目揵連等。及諸國王頻婆娑羅等諸王夫人。末利夫人。諸國長者須達等。如是諸人皆佛弟子。如來世尊於一切法知見無礙。故名為佛。如來今者近在此住
【現代漢語翻譯】 現代漢語譯本 母二子溺死哭知浮者六 有一位母親生了兩個兒子。一個不會游泳，掉進水裡淹死了，母親一點也不哭。另一個會游泳，也掉進水裡淹死了，母親卻悲傷地大哭。有人說：『前一個兒子死了你不哭，后一個兒子死了你卻哭，這是為什麼呢？』母親說：『前一個兒子不會游泳，淹死是理所當然的。后一個兒子擅長游泳，淹死就太冤枉了。』（出自《十卷譬喻經》第八卷）
婦人化婿戶上懸鈴使聞聲稱佛后免地獄七 過去有個人不信佛法，他的妻子卻非常虔誠地信佛。妻子對丈夫說：『人命無常，應該修積福德。』丈夫無動於衷，非常懶惰。妻子擔心他將來會墮入地獄，就又對丈夫說：『我想懸掛一個鈴鐺在門上，你每次進出的時候，搖動鈴鐺發出聲音，唸誦「南無佛」。』丈夫說：『很好。』這樣經過了很久，他的丈夫去世了。獄卒用叉子叉著他，扔進沸騰的油鍋里。叉子碰到油鍋，發出聲音，好像是**在念誦『南無佛』。獄官聽到了，認為這個人是信奉佛法的，就放他出去，讓他投生到人間。（出自《雜譬喻經》）
瞻婆女人身死阇維於火中生子八 在瞻婆國（古印度十六大國之一）的人們信奉六師外道（佛教以外的六種主要宗教思想）。起初他們從未聽聞過佛、法、僧三寶（佛教的三個核心：佛陀、佛法、僧伽）的名字，造作了極惡的罪業。佛陀在那個時候，爲了救度眾生，前往瞻婆城。當時城中有一位大長者（富有的家族首領），沒有子嗣，就共同供奉六師外道，以求得子嗣。不久之後，他的妻子懷孕了。長者知道后，前往六師外道那裡，歡喜地問道：『會生男孩還是女孩？』六師外道回答說：『生下來一定是女孩。』長者非常愁惱。又有人來告訴長者：『你先前沒有聽說過優樓頻螺迦葉（Uruvilva-Kasyapa）兄弟嗎？他們是誰的弟子？如果六師外道是一切智者，迦葉（Kasyapa）為什麼捨棄他們而跟隨佛陀呢？』又如舍利弗（Sariputra）、目犍連（Maudgalyayana）等人，以及頻婆娑羅（Bimbisara）等國王和王后，末利夫人（Mallika），以及須達（Sudatta）等各國的長者，這些人都是佛陀的弟子。如來世尊（Tathagata）對於一切法（Dharma）的知見都沒有障礙，所以才被稱為佛陀。如來（Tathagata）現在就住在附近
【English Translation】 English version A Mother Cries for the Son Who Knew How to Swim, After Two Sons Drowned (6) A mother had two sons. One did not know how to swim and drowned in the water, and the mother did not cry at all. The other knew how to swim and also drowned in the water, and the mother cried sadly. Someone said, 'You didn't cry for the first son, but you cry for the second son, why is that?' The mother said, 'The first one didn't know how to swim, so it was fitting that he drowned. The latter was good at swimming, so it was unjust that he died.' (From the eighth volume of the 'Ten Parables Sutra')
A Woman Transforms Her Husband: Hanging a Bell Above the Door to Make Him Hear the Sound and Recite the Buddha's Name, Thus Avoiding Hell (7) In the past, there was a man who did not believe in Buddhism, but his wife was very devout in her belief. The wife said to her husband, 'Human life is impermanent, one should cultivate merit and virtue.' The husband was indifferent and very lazy. The wife was worried that he would fall into hell in the future, so she said to her husband again, 'I want to hang a bell on the door, and every time you go in and out, shake the bell to make a sound and recite 'Namo Buddha'.' The husband said, 'Very good.' After a long time, her husband died. The prison guard used a fork to throw him into the boiling oil pot. The fork touched the oil pot and made a sound, as if ** was reciting 'Namo Buddha'. The prison official heard it and thought that this person was a believer in Buddhism, so he let him go out and be reborn in the human realm. (From the 'Miscellaneous Parables Sutra')
A Woman from Champa Dies and is Cremated, Giving Birth to a Child in the Fire (8) The people of Champa (one of the sixteen great kingdoms of ancient India) worshipped the Six Heretical Teachers (six major religious thoughts other than Buddhism). Initially, they had never heard the names of the Buddha, Dharma (law), and Sangha (community) (the three core elements of Buddhism: the Buddha, the teachings, and the monastic community), and committed extremely evil deeds. At that time, the Buddha, in order to save sentient beings, went to the city of Champa. At that time, there was a great elder (wealthy family head) in the city who had no children, so they jointly worshipped the Six Heretical Teachers in order to obtain offspring. Not long after, his wife became pregnant. When the elder found out, he went to the Six Heretical Teachers and happily asked, 'Will it be a boy or a girl?' The Six Heretical Teachers replied, 'It will definitely be a girl.' The elder was very distressed. Then someone came and told the elder, 'Have you not heard of the Uruvilva-Kasyapa brothers before? Whose disciples are they? If the Six Heretical Teachers are all-knowing, why did Kasyapa abandon them and follow the Buddha?' Also, people like Sariputra and Maudgalyayana, as well as kings and queens like Bimbisara, Mallika, and elders from various countries like Sudatta, are all disciples of the Buddha. The Tathagata (Thus Come One) has unobstructed knowledge and vision of all Dharmas, so he is called the Buddha. The Tathagata is now living nearby
。若欲實知當詣佛所。爾時長者即詣我所。以事問佛。佛言長者。汝婦懷𨉃是男無疑。福德無比。長者歡喜。六師心嫉以庵羅果和合毒藥持與長者。快哉瞿曇善說其相。汝婦臨月可服此藥。兒則端正產者無患。長者受之與婦令服。服已尋死。六師歡喜。周遍城市唱言。沙門瞿曇記。彼長者婦當生男。今兒未生母已喪命。爾時長者復於我所生不信心。即便殯斂棺蓋焚之。我見此事已顧命阿難。取我衣來吾欲往彼摧滅邪見。爾時六師遙見佛往各相謂言。瞿曇沙門至此冢間欲啖肉耶。未得法眼諸優婆塞各懷愧懼。而白佛言。彼婦已死愿不須往。爾時阿難語諸人言。且待須臾。如來不久當廣開闡諸佛境界。佛到。長者難言。所言無二。兒母已終云何生子。我言長者。卿于爾時都不見問母命修短。但問所懷為是男女。諸佛如來發言無二。是故當知定必得子。是時死屍火燒腹裂子從中出。端坐火中如蓮華臺。六師見已謂為幻術。長者見已心復歡喜。呵責六師。若言幻者汝何不作。我于爾時尋告耆婆。汝往火中抱是兒來。耆婆前入火聚猶入清涼大河。抱持是兒還詣我所。授兒與我。我受兒已告長者言。一切眾生壽命不定。如水上泡。眾生若有重業果報。火及毒螫並不能害。非我所作。時長者言。善哉世尊。是兒若得盡天命。唯愿如來
【現代漢語翻譯】 現代漢語譯本： 『如果想真正知道，應當去佛陀那裡。』當時，那位長者就來到我的住所，把這件事問佛陀。佛陀說：『長者，你的妻子懷的肯定是男孩，福德無比。』長者非常歡喜。六師（外道）心生嫉妒，用庵羅果混合毒藥拿給長者，（說）『太好了，瞿曇（Gautama，釋迦牟尼佛的姓）善於說相，你的妻子快要臨產時可以服用此藥，孩子就會端正，產婦也不會有危險。』長者接受了藥，給妻子服用，服用后立刻死了。六師非常歡喜，在城市裡到處宣揚說：『沙門瞿曇（Śrāmaṇa Gautama，出家的瞿曇）預言那位長者的妻子會生男孩，現在孩子還沒生，母親已經喪命了。』當時，長者對我又產生了不信任感，於是就用棺材裝殮了屍體，蓋上棺蓋焚燒。我看到這件事後，就告訴阿難（Ānanda，佛陀的十大弟子之一）：『拿我的衣服來，我要去那裡摧毀邪見。』當時，六師遠遠地看到佛陀來了，互相說道：『瞿曇沙門（Śrāmaṇa Gautama，出家的瞿曇）到這墳地來，是想吃肉嗎？』沒有得到法眼的各位優婆塞（Upāsaka，在家男居士）都感到慚愧和恐懼，對佛陀說：『那位婦人已經死了，希望您不必去了。』當時，阿難（Ānanda）對眾人說：『請稍等片刻，如來（Tathāgata，佛陀的稱號之一）不久將廣泛地開示諸佛的境界。』佛陀到了之後，長者責難道：『您說的話不會有錯，現在母親已經死了，怎麼能生孩子呢？』我說：『長者，你當時根本沒有問母親的壽命長短，只是問懷的是男孩還是女孩。諸佛如來說話不會有錯，所以應當知道一定能得到孩子。』這時，死屍被火燒裂，肚子也裂開了，孩子從裡面出來，端坐在火中，就像坐在蓮花臺上。六師看到后，認為是幻術。長者看到后，心裡又歡喜起來，呵斥六師說：『如果說是幻術，你們為什麼不做？』我當時就告訴耆婆（Jīvaka，古印度名醫）：『你到火中把這個孩子抱來。』耆婆（Jīvaka）走到火堆里，就像進入清涼的大河一樣，抱著孩子回到我的住所，把孩子交給我。我接過孩子后，告訴長者說：『一切眾生的壽命都是不定的，就像水上的泡沫一樣。眾生如果有深重的業力果報，火和毒藥都不能傷害他。這不是我所能做到的。』當時長者說：『太好了，世尊（Bhagavan，佛陀的稱號之一），如果這個孩子能夠活到天年，只希望如來（Tathāgata）……』
【English Translation】 English version: 『If you truly wish to know, you should go to the Buddha.』 At that time, the elder went to my place and asked the Buddha about this matter. The Buddha said, 『Elder, your wife is undoubtedly carrying a boy, with immeasurable merit.』 The elder was very happy. The six teachers (of other doctrines) became jealous and mixed amra fruit with poison, giving it to the elder, (saying,) 『Excellent, Gautama (Śrāmaṇa Gautama, the family name of Śākyamuni Buddha) is good at predicting signs. Your wife can take this medicine when she is about to give birth, and the child will be handsome, and the mother will have no problems.』 The elder accepted the medicine and gave it to his wife to take. After taking it, she died immediately. The six teachers were very happy and proclaimed throughout the city, 『The Śrāmaṇa Gautama (a wandering ascetic named Gautama) predicted that the elder's wife would give birth to a boy, but now the mother has died before the child is born.』 At that time, the elder lost faith in me again and had the body placed in a coffin, covered, and burned. When I saw this, I told Ānanda (one of the ten great disciples of the Buddha), 『Bring me my robe, I want to go there and destroy the false views.』 At that time, the six teachers saw the Buddha coming from afar and said to each other, 『Is the Śrāmaṇa Gautama (a wandering ascetic named Gautama) coming to this graveyard to eat meat?』 The Upāsakas (lay male devotees) who had not attained the Dharma-eye felt ashamed and fearful and said to the Buddha, 『That woman is already dead, we hope you do not need to go.』 At that time, Ānanda (one of the ten great disciples of the Buddha) said to the people, 『Please wait a moment, the Tathāgata (one of the titles of the Buddha) will soon widely reveal the realm of all Buddhas.』 After the Buddha arrived, the elder questioned, 『What you said cannot be wrong, but now the mother is dead, how can a child be born?』 I said, 『Elder, you did not ask about the length of the mother's life at that time, but only asked whether it was a boy or a girl. The words of the Buddhas and Tathāgatas (one of the titles of the Buddha) are never wrong, so you should know that you will definitely have a child.』 At that time, the corpse was burned and the abdomen split open, and the child came out from within, sitting upright in the fire like on a lotus platform. When the six teachers saw this, they thought it was an illusion. When the elder saw this, he was happy again and rebuked the six teachers, saying, 『If it is an illusion, why don't you do it?』 At that time, I told Jīvaka (a famous physician in ancient India), 『Go into the fire and bring this child out.』 Jīvaka (a famous physician in ancient India) walked into the fire as if entering a cool river, held the child, and returned to my place, handing the child to me. After I received the child, I told the elder, 『The lifespan of all beings is uncertain, like bubbles on water. If beings have heavy karmic retribution, fire and poison cannot harm them. This is not something I can do.』 At that time, the elder said, 『Excellent, Bhagavan (one of the titles of the Buddha), if this child can live out his natural lifespan, I only hope that the Tathāgata (one of the titles of the Buddha)…』
為立名字。佛言。長者。是兒生於猛火中。火名樹提。因名樹提(出大涅槃經第二十八卷)。
摩那祇女懷杅謗佛地即震裂身陷地獄九
佛在舍衛國。無數大眾為說法要。時有外道弟子摩那祇女。宿罪深重身帶木杅以衣覆之。出舍衛城至祇洹寺。遙見世尊與無數眾而為說法。歡喜踴躍不能自勝。今日要當在此眾中毀辱瞿曇。令我師得致供養。乃至眾中而說偈言。此說法人使我此身懷𨉃有兒。時大眾中多諸外道裸形梵志。信佛者少習邪者眾。聞此女語皆共信用。其信佛者內自思惟。昔佛在宮。舍王重位捐棄婇女。出家學道成最正覺。豈有心與此穢陋之女與從事乎。時釋提桓因在如來后執扇而扇內自思惟。此弊梵女云何乃興此意誹佛。化為白鼠。嚙木杅系斷聲震大。眾無不見者。其中不篤信者皆㗁然。此為何聲乃震四遠。其中信佛之人聞此音聲歡喜踴躍。僉然同悅。尋有一人從坐而起。手執木杅語彼女曰。此是汝兒耶。時地自開全身即入阿鼻地獄。時女宗族追慕啼泣不能捨離。不信佛者即起懺悔。其中信者共相告曰。誹謗之報其罪如是。現驗如茲。豈云後世(出摩那祇全身入地獄經)。
淫蕩婦人苦一沙門沙門心至火變為水十
有大迦羅越。財富無數。其子端正黠慧大好經道。出家從師奉行經法
【現代漢語翻譯】 為孩子取名字。佛說：『長者，這個孩子出生在猛烈的火焰中，火焰的名字叫樹提（Shuti）。因此，給他取名叫樹提（Shuti）。』（出自《大涅槃經》第二十八卷）
摩那祇女（Manaki），因懷揣木杅（一種木製的容器）誹謗佛陀，導致地面震裂，自身墮入地獄。
佛陀在舍衛國（Shravasti）。無數的大眾聚集在一起聽佛陀講法。當時，有一位外道弟子名叫摩那祇女（Manaki）。她宿世罪孽深重，身藏木杅（wooden bowl），用衣服遮蓋。她走出舍衛城（Shravasti），來到祇洹寺（Jetavana Vihara）。遠遠地看見世尊正在為無數的聽眾說法，她歡喜雀躍，不能自已。心想：『今天我一定要在這大眾之中詆譭瞿曇（Gautama），讓我師父得到供養。』於是，她走到大眾之中，說道：『這個說法的人使我懷了身孕，有了孩子。』當時，大眾之中有很多外道，裸形梵志（ascetics who practiced nudity），信佛的人少，而學習邪法的人多。聽了這位女子的話，都相信了她。那些信仰佛陀的人在心裡思忖：『過去佛陀在王宮中，捨棄了國王的尊位，拋棄了妃嬪婇女，出家學道，成就了最正覺。怎麼會與這個醜陋的女子有染呢？』當時，釋提桓因（Shakra Devanam Indra）在如來身後執扇扇風，心裡想：『這個卑劣的梵女怎麼會生起這樣的念頭來誹謗佛陀呢？』於是，他化作一隻白鼠，咬斷了繫著木杅（wooden bowl）的繩子，聲音巨大。所有的人都看見了。其中那些不篤信的人都驚叫起來，『這是什麼聲音，竟然震動四方？』其中信仰佛陀的人聽到這個聲音，歡喜雀躍，都感到高興。隨即有一個人從座位上站起來，手拿著木杅（wooden bowl）對那個女子說：『這是你的孩子嗎？』這時，地面自動裂開，她的全身立即墮入了阿鼻地獄（Avici Hell）。當時，這個女子的宗族追隨哀慕，啼哭不止，不忍離去。那些不信佛的人立即起身懺悔。其中信仰佛陀的人互相告誡說：『誹謗的報應，罪過就是這樣。現在親眼所見，難道還說是在後世嗎？』（出自《摩那祇全身入地獄經》）
婦人的苦難，一位沙門（Shramana）的心意，使火焰變為水。
有一位大迦羅越（Kharapatika），擁有無數的財富。他的兒子端正聰明，非常喜歡經書和道理，出家跟隨師父奉行經法。
【English Translation】 Establishing a name. The Buddha said, 'Elder, this child was born in a raging fire. The name of the fire is Shuti. Therefore, name him Shuti.' (From the Twenty-eighth Volume of the Mahaparinirvana Sutra)
Manaki, a woman who, harboring a wooden bowl, slandered the Buddha, causing the ground to split and herself to fall into hell.
The Buddha was in Shravasti. Countless multitudes gathered to hear the Dharma. At that time, there was a heretical disciple named Manaki. She had deep karmic debts from past lives, carrying a wooden bowl covered by her clothes. She left Shravasti and came to Jetavana Vihara. From afar, she saw the World-Honored One teaching the Dharma to countless listeners. She rejoiced and was beside herself, thinking, 'Today, I must slander Gautama in this assembly, so that my teacher may receive offerings.' Therefore, she went into the assembly and said, 'This preacher has caused me to become pregnant and have a child.' At that time, there were many heretics and naked ascetics in the assembly. Few believed in the Buddha, and many practiced evil ways. Hearing this woman's words, they all believed her. Those who believed in the Buddha thought to themselves, 'In the past, the Buddha was in the palace, abandoning the throne and the concubines, leaving home to study the Way and attain perfect enlightenment. How could he have had relations with this ugly woman?' At that time, Shakra Devanam Indra was behind the Tathagata, fanning him with a fan, and thought to himself, 'How could this vile Brahmin woman have such thoughts to slander the Buddha?' Therefore, he transformed into a white mouse and gnawed through the rope tying the wooden bowl, making a loud noise. Everyone saw it. Those who did not have strong faith were all startled, 'What is this sound that shakes the four directions?' Those who believed in the Buddha heard this sound and rejoiced, all feeling happy. Immediately, a person stood up from his seat, holding the wooden bowl in his hand, and said to the woman, 'Is this your child?' At that moment, the ground opened up, and her whole body immediately fell into Avici Hell. At that time, the woman's relatives followed her, mourning and weeping, unable to leave. Those who did not believe in the Buddha immediately repented. Those who believed in the Buddha warned each other, 'The retribution for slander is like this. We have seen it with our own eyes, how can we say it is in the future?' (From the Manaki Enters Hell Sutra)
A woman's suffering, a Shramana's (ascetic) intention, turns fire into water.
There was a great Kharapatika (wealthy householder) who possessed countless riches. His son was upright, intelligent, and greatly fond of scriptures and principles. He left home to follow a teacher and practice the Dharma.
。師先令分衛七日。國中有淫蕩家婦。呼令其入。入便閉門前牽沙門。沙門不從。婦大恚。呼婢來鑿作火坑深一丈。使四婢急捉身不得動。臨火坑上。沙門言。且止。我當計校。沙門自念。我入火中為一死耳。此持戒死可得生天。若犯戒死當入泥犁無有出時便入坑中。火化作水至沙門腰。安徐而出(出十卷譬喻經第五卷)。
童女火氣入身懷𨉃生端正子十一
昔有長者名曰善施。家有未出門女。在家向火。暖氣入身遂便有軀。父母驚怪詰其由狀。其女實對不知所以。父母重問。加諸杖楚其辭不改。遂上聞王。王復詰責辭亦不異。許之以死。女即稱怨曰。天下乃當有無道之君枉殺無辜。我若不良自可保試。見枉如是。王即檢保。如女所言無他增減。語其父母。我欲取之。母對曰。隨意取之。用此死女為。王即內之宮裡。隨時瞻養日月遂滿。產得一男端正姝妙。年遂長大。出家學道聰明博達。精進不久得羅漢道。還度父母(出分別功德經第五卷)。
女人懷𨉃口常誦經生兒多智為眾人所宗十二
昔有比丘精進守法。少持禁戒初不毀犯。所可諷誦是般若波羅蜜。其有聞此比丘音聲莫不歡喜。有一小兒厥年七歲城外牧牛遙聞比丘諷誦經聲。即詣精舍禮拜比丘。聽其經言。時說色空。卒聞即解。兒大歡
【現代漢語翻譯】 現代漢語譯本：有一位導師，先讓（沙彌）分發食物七天。國中有一位富有的婦人，叫（沙彌）進入她家。沙彌一進入，婦人便關上門，拉扯沙彌。沙彌不順從，婦人非常惱怒，叫來婢女鑿出一個一丈深的火坑。讓四個婢女緊緊抓住沙彌，使他動彈不得，把他推到火坑邊上。沙彌說：『且慢，我應當考慮一下。』沙彌心想：『我跳入火中不過一死罷了。這樣持戒而死，可以昇天。如果犯戒而死，當墮入地獄，沒有出來的時候。』於是便跳入坑中。火立刻化為水，只到沙彌的腰部。沙彌安然地走了出來（出自《出十卷譬喻經》第五卷）。
童女因火氣入身而懷孕，生下端正的兒子十一
過去有一位長者，名叫善施（Shanshi）。家中有一位未出嫁的女兒。在家烤火時，暖氣進入身體，於是就懷孕了。父母驚恐奇怪，追問她原因。女兒如實回答，不知道是怎麼回事。父母再三追問，加以鞭打，她的回答也不改變。於是上報給國王。國王也責問她，她的回答也沒有不同。國王要判她死刑。女兒就抱怨說：『天下竟然有如此無道的君王，枉殺無辜。我如果行為不端，自然可以驗證，如今卻遭受冤枉。』國王就讓人驗證，正如女兒所說，沒有其他隱情。告訴她的父母說：『我想要娶她。』母親回答說：『隨你便娶吧，要這個該死的女兒有什麼用。』國王就把她安置在宮裡。隨時照顧她，日子滿了，生下一個男孩，端正美麗。年齡漸漸長大，出家學道，聰明博學，精進不久就證得阿羅漢（Arhat）果位。還度化了他的父母（出自《分別功德經》第五卷）。
女人懷孕時口中常誦經，生下的兒子多有智慧，為眾人所敬重 十二
過去有一位比丘（bhiksu），精進守法，從小持守戒律，從不毀犯。他所誦讀的是《般若波羅蜜》（Prajna Paramita）。凡是聽到這位比丘的聲音的人，沒有不歡喜的。有一個七歲的小孩，在城外牧牛，遠遠聽到比丘誦經的聲音，就來到精舍，禮拜比丘，聽他誦經。當時比丘說的是色空（emptiness of form），小孩一聽就理解了，非常歡喜。
【English Translation】 English version: A teacher first instructed (the Shami) to distribute food for seven days. In the country, there was a wealthy woman who summoned (the Shami) to enter her house. As soon as the Shami entered, the woman closed the door and pulled at the Shami. When the Shami refused to comply, the woman became very angry and ordered her maids to dig a fire pit one zhang deep. She had four maids hold the Shami tightly, preventing him from moving, and pushed him to the edge of the fire pit. The Shami said, 'Wait, I should consider this.' The Shami thought to himself, 'If I jump into the fire, it's just one death. Dying while upholding the precepts will allow me to be reborn in heaven. If I break the precepts and die, I will fall into hell with no hope of escape.' So he jumped into the pit. The fire immediately turned into water, reaching only the Shami's waist. The Shami calmly walked out (from the Fifth Volume of the Exemplary Parables in Ten Volumes).
A virgin becomes pregnant due to fire energy entering her body, giving birth to an upright son eleven
In the past, there was an elder named Shanshi (善施, meaning 'Good Giver'). His family had an unmarried daughter. While warming herself by the fire at home, warm energy entered her body, and she became pregnant. Her parents were shocked and questioned her about the cause. The daughter truthfully replied that she did not know what had happened. Her parents repeatedly questioned her, adding beatings, but her answer did not change. So they reported it to the king. The king also questioned her, and her answer was no different. The king wanted to sentence her to death. The daughter then complained, 'How can there be such an unrighteous ruler in the world, wrongly killing the innocent? If I were truly immoral, it could be verified, but now I am suffering injustice.' The king then had it verified, and as the daughter said, there were no other hidden circumstances. He told her parents, 'I want to marry her.' The mother replied, 'Marry her as you please; what use is this doomed daughter to us?' The king then placed her in the palace. He took care of her, and when the time came, she gave birth to a boy, upright and beautiful. As he grew older, he left home to study the Way, becoming intelligent and learned. Before long, he attained the state of Arhat (阿羅漢), and he also liberated his parents (from the Fifth Volume of the Distinguishing Meritorious Deeds Sutra).
A woman who constantly recites scriptures while pregnant gives birth to a wise son, revered by all twelve
In the past, there was a bhiksu (比丘, monk) who diligently upheld the Dharma, observing the precepts from a young age and never violating them. What he recited was the Prajna Paramita (般若波羅蜜, Perfection of Wisdom). Everyone who heard the voice of this bhiksu was delighted. There was a seven-year-old child who was herding cattle outside the city. Hearing the bhiksu's voice reciting the scriptures from afar, he went to the monastery, paid respects to the bhiksu, and listened to his teachings. At that time, the bhiksu was speaking about the emptiness of form (色空), and the child understood it immediately upon hearing it, and was very happy.
喜。便問比丘。比丘應答不可兒意。是時小兒反為比丘解說其義。昔所希聞比丘歡喜。怪此小兒智慧非凡。時兒即去還至牛所。所牧牛犢散走入山。兒尋其跡追逐求索。時值一虎害此小兒。小兒命終生長者家。夫人懷𨉃。口便能說般若波羅蜜。從朝至暮初不懈息。其長者家怪。此夫人口為妄語謂呼鬼病。卜問譴祟無能知者。是時比丘入城分衛詣長者門。遙聞其聲心甚喜悅。即問長者。內中誰有說此深經。長者報言。我婦鬼病晝夜妄語口初不息。比丘報言。此非鬼病。但說尊經佛之大道。愿得入內與共相見。長者言善。即至婦所。比丘難問反覆披解。即留比丘與作飲食。展轉相謂。夫人懷𨉃口誦尊經。其音妙好。後日長者復請比丘。悉令詣舍辦飯食具。時夫人出禮眾比丘復為說法。諸有疑難不能及者盡為解說。眾僧歡喜。日月滿足產得男兒。適生叉手長跪說波羅蜜。夫人產已還復如本。長者問言。此為何等。比丘答曰。真佛弟子好養護之。此兒后大當為一切眾人作師。吾等悉當從其啟受。時兒七歲道法悉備。舉眾超絕智度無極。經中誤脫。有所短少。皆為刪定足其所乏。兒母所至輒開化人。長者室家內外大小五百人眾皆從兒學。所開發者八萬四千人。皆發無上正真道。五百比丘聞兒所說盡漏意解志求大乘得法眼凈。是時
兒者則吾身是。比丘者迦葉佛是(出度無極集第六卷)。
女人懷𨉃生四種異物十三
有夫妻二人無子。祠祀天神以求系胤。神即許之。遂便懷𨉃。生四種物。一者旃檀斗盛米。二者甘露瓶。三者寶囊。四者七節神杖。其人嘆曰。吾求兒子更生余物。便到神所重求所愿。神即語言。汝欲得子何物稱益。答曰。子當使令給養吾等。神云。今此米斗用之無盡。甘露蜜瓶食之無減。而消百疾珍寶之囊見無損減。七節神杖以備兇暴。兒子豈能辦此。其人大喜。還家試驗如言不虛。遂成大富不可訾計。國王聞之。即遣眾兵欲往攻奪。其人擎杖飛遊擊敵摧破。強眾皆悉退散。其人歡喜無復憂患(出譬喻經第十卷)。
女人心緣丈夫誤系兒入井十四
明淫荒之士。寧喪其親族。無息心於淫事。舍衛城邊有一婦人。抱兒持瓶詣井汲水。有一男子顏貌端正。坐井右邊彈瑟自娛。婦女人多欲耽著男子。男子亦樂女人女人迷荒。索系兒頸懸于井中。尋還挽出。兒時已死。愁憂傷結呼天墮淚。而自說頌。佛集大眾告諸比丘。淫火熾盛能燒善本。淫荒之士不識善惡不別清白不知縛解。斯輩之人遂無慚愧。寧喪親族分受刑辱。或因姦淫殺害父母兄弟六親。王者所戮死受惡報。生生無極。昔有一人。篤好姦淫。父母所生唯此
【現代漢語翻譯】 現代漢語譯本：『兒者則吾身是』，意思是兒子就是我自身。[比丘者迦葉佛是]，意思是比丘就是迦葉佛。（出自《出度無極集》第六卷）
女人懷孕生四種異物
有一對夫妻沒有兒子，於是祭祀天神以求子嗣。天神答應了他們的請求，妻子便懷孕了，生下了四種東西：一是裝滿米的旃檀木鬥，二是甘露瓶，三是寶囊，四是七節神杖。那人嘆息道：『我求的是兒子，怎麼生出這些東西？』於是到天神那裡再次請求。天神說：『你想要兒子，什麼對你更有益處呢？』回答說：『兒子可以使喚，供養我們。』天神說：『現在這米斗用之不盡，甘露蜜瓶食之不減，還能消除各種疾病，珍寶之囊取之不盡用之不竭，七節神杖可以用來防備兇暴。兒子怎麼能做到這些呢？』那人非常高興，回家試驗，果然如天神所說，於是變得非常富有，無法估量。國王聽說了這件事，就派兵想要攻打搶奪。那人拿著神杖飛身迎敵，摧毀敵軍，強大的軍隊都潰散了。那人非常高興，再也沒有憂患。（出自《譬喻經》第十卷）
女人因心繫丈夫而誤將兒子系入井中
沉迷於淫慾的人，寧願失去親族，也不願停止淫事。舍衛城邊有一個婦人，抱著孩子拿著瓶子到井邊汲水。有一個男子容貌端正，坐在井邊彈瑟自娛。婦人因為貪戀男子的美色而迷惑，男子也喜歡這個婦人，婦人神魂顛倒，就用繩子繫住兒子的脖子，懸掛在井中，然後又想把兒子拉上來，但這時兒子已經死了。婦人愁憂傷心，呼天搶地，哭泣流淚，並吟誦偈頌。佛陀召集大眾，告訴眾比丘：『淫慾之火非常熾盛，能夠燒燬善根。沉迷於淫慾的人不識善惡，不辨清白，不知解脫。這樣的人沒有慚愧之心，寧願失去親族，遭受刑罰，甚至因為姦淫殺害父母兄弟六親。這樣的人會被國王處死，死後遭受惡報，生生世世沒有盡頭。』過去有一個人，非常喜歡姦淫，父母生了他，也只有他如此沉迷。
【English Translation】 English version: 『兒者則吾身是』 means 『A son is myself.』 [比丘者迦葉佛是] means 『A Bhikkhu is Kassapa Buddha.』 (From the sixth volume of Chu Du Wu Ji Ji) (Collection of Exceeding the Limit of Deliverance)
A Woman Conceived and Gave Birth to Four Strange Objects
There was a couple who had no children. They worshiped the gods to ask for offspring. The gods granted their request, and the wife became pregnant and gave birth to four things: first, a sandalwood bucket filled with rice; second, a bottle of nectar; third, a treasure bag; and fourth, a seven-section divine staff. The man sighed and said, 『I asked for a son, but instead these things were born.』 So he went to the gods again to ask for his wish. The gods said, 『You want a son, but what is more beneficial to you?』 He replied, 『A son can be ordered around and provide for us.』 The gods said, 『Now, this rice bucket is inexhaustible, the nectar bottle can be eaten from without diminishing and can cure all diseases, the treasure bag is inexhaustible, and the seven-section divine staff can be used to defend against violence. How can a son do these things?』 The man was very happy and went home to test it, and it was as the gods had said. So he became very rich, beyond measure. The king heard of this and sent troops to attack and plunder. The man held the staff and flew around to fight the enemy, destroying them, and the strong army was scattered. The man was happy and had no more worries. (From the tenth volume of Piyu Jing) (Sutra of Parables)
A Woman's Mind Focused on a Man, Mistakenly Tying Her Son into a Well
Those who are addicted to lust would rather lose their relatives than stop their lustful activities. Near Savatthi (舍衛城), there was a woman who was carrying her child and a bottle to draw water from a well. There was a man with a handsome face sitting on the right side of the well, playing a lute for his own enjoyment. The woman was infatuated with the man's beauty, and the man also liked the woman. The woman was so distracted that she tied her son's neck with a rope and hung him in the well, then tried to pull him back up, but by this time the child was already dead. The woman was sad and heartbroken, crying out to the heavens and shedding tears, and reciting a verse. The Buddha (佛) gathered the assembly and told the Bhikkhus (比丘): 『The fire of lust is very strong and can burn down the roots of goodness. Those who are addicted to lust do not know good from evil, do not distinguish purity from impurity, and do not know liberation. Such people have no shame and would rather lose their relatives and suffer punishment, or even kill their parents, siblings, and six kinds of relatives because of adultery. Such people will be killed by the king and suffer evil retribution after death, endlessly for lifetimes.』 In the past, there was a person who was very fond of adultery. His parents gave birth to him, and only he was so addicted.
一子。夜非人時。天陰雷電帶刀持箭欲往淫女村。時母覺知。即捉曉喻。夜既陰闇為人所害。吾宿鮮德唯有一子。會遇惡者吾無所恃。子報母曰。去不得覆住。母知意正。便向兒處至。即拔刀刺殺其母。即打淫女門。女人應曰。汝是何人以誦答曰。
淫恚諸根羸 為想所謬誤 不慮眾事業 為愚闇覆蓋 今我取母害 折伏猶奴婢 翹立在門外 如客待使役
女人以頌報曰。
咄嗟背恩養 害母種罪災 何忍見汝顏 宜速遠吾家 父母抱育養 為子歷眾苦 害母行地上 地不陷汝殺
男子復報女曰。為汝害母造無邊罪。小見寬恕。為開門暫得言談。便復還家。女人報曰。
寧入投炭爐 從山投幽谷 生犯七步蛇 不與愚從事
男子還家。道逢惡寇為寇所害。入阿鼻獄受罪(出出曜經)。
換貸自取多還少命終為犢十五
昔有長者居富無限。唯有一妹嫁得貧婿。兄數數餉遺。轉欲厭妹來。從兄貸面。兄言。自往取之。妹便案捺而取。持灑如還。兄亦不覺數數非一。妹命終為兄家作犢子。兄甚愛之養食令肥。當殺祠神。時五百賈客欲從主人舉錢頓息。在外展轉自相問言。卿取幾錢各各說其多少。最後一人言。但益取之。后同不還多少何在。
【現代漢語翻譯】 現代漢語譯本 有一個兒子，在不適宜的時間（夜裡），天色陰沉，雷電交加，帶著刀和箭想要前往村。當時他的母親察覺了，立刻抓住他勸說。兒子不聽，夜裡既已昏暗，恐怕被人所害。我宿世沒有積攢什麼德行，只有你這麼一個兒子，如果遇到惡人，我將無所依靠。兒子回答母親說：『去不成，就再住下。』母親知道兒子心意已決，便來到兒子處，隨即拔刀刺殺了他的母親，然後敲打的門。一個女人應聲問道：『你是何人？』兒子用偈頌回答說： 『淫慾和憤怒使諸根衰弱，被虛妄的念頭所迷惑，不考慮眾多的事業，被愚昧的黑暗所覆蓋。如今我殺害了母親，像折服奴婢一樣，挺立在門外，如同客人等待使喚。』 女人用偈頌回答說： 『唉！你這背棄恩情的人，殺害母親，種下罪惡的根源。我怎麼忍心見你的面容？應該趕快遠離我的家。父母抱你養育你，爲了你經歷了無數的苦難。殺害母親行走在地上，大地為什麼不陷落你這個兇手！』 男子又對女人說：『爲了你，我殺害了母親，犯下了無邊的罪過，稍微寬恕我一下吧，為我打開門，讓我暫時說幾句話，說完就回家。』女人回答說： 『寧願跳入燃燒的炭爐，從山上跳入幽深的山谷，被七步蛇咬傷，也不與愚蠢的人交往。』 男子回到家，在路上遇到了強盜，被強盜所殺害，墮入阿鼻地獄受罪（出自《出曜經》）。 換貸時自己多取，還的時候少給，命終後轉生為牛犢十五次。 過去有一位長者，家產富裕無邊，只有一個妹妹，嫁給了一個貧窮的女婿。長者多次資助妹妹，後來漸漸厭煩妹妹再來。妹妹向哥哥借面，哥哥說：『自己去取吧。』妹妹於是用手按壓著量取，拿走後像還回來一樣。哥哥也沒有察覺，次數多了，並非一次。妹妹命終後轉生為哥哥家裡的牛犢。哥哥非常喜愛這頭牛犢，餵養得很肥壯，準備殺掉用來祭祀神靈。當時有五百個商人想要從主人那裡借錢，按利息計算。他們在外面輾轉相問，說：『你借多少錢？』各自說出借的數量。最後一個人說：『多借一些，以後一同不還，多少又有什麼關係呢？』
【English Translation】 English version A son, at an inappropriate time (night), with dark skies, thunder, and lightning, carrying a knife and arrows, intended to go to village. At that time, his mother noticed and immediately grabbed him, trying to dissuade him. The son didn't listen. Since it was already dark, she feared he would be harmed. 'I have accumulated little merit in my past lives, and you are my only son. If you encounter evil people, I will have nothing to rely on.' The son replied to his mother, 'If I can't go, I'll just stay.' The mother knew her son's mind was made up, so she went to where her son was, and then drew a knife and stabbed her mother to death, and then knocked on the door of . A woman responded, 'Who are you?' The son replied with a verse: 'Lust and anger weaken the senses, misled by false thoughts, not considering numerous deeds, covered by the darkness of ignorance. Now I have killed my mother, subduing her like a slave, standing tall outside the door, like a guest waiting to be served.' The woman replied with a verse: 'Alas! You who betray kindness and nurture, killing your mother, planting the seeds of disaster. How can I bear to see your face? You should quickly leave my house. Parents embraced and nurtured you, enduring countless hardships for you. Killing your mother while walking on the earth, why doesn't the earth swallow you, the murderer!' The man then said to the woman, 'For you, I killed my mother, committing boundless sins. Please forgive me a little, open the door for me, let me say a few words, and then I will go home.' The woman replied: 'I would rather jump into a burning charcoal furnace, jump from a mountain into a deep valley, be bitten by a seven-step snake, than associate with a foolish person.' The man returned home and encountered robbers on the way, and was killed by the robbers, falling into Avici Hell to suffer (from the Chu Yao Jing). Taking more than one lends and returning less, results in being reborn as a calf fifteen times. In the past, there was a wealthy elder, with boundless riches, who had only one younger sister, married to a poor son-in-law. The elder frequently provided for his sister, but gradually grew tired of her coming. The sister borrowed flour from her brother, and the brother said, 'Go and take it yourself.' The sister then pressed down and measured out the flour, taking it away as if returning it. The brother did not notice, and this happened many times, not just once. The sister died and was reborn as a calf in her brother's house. The brother loved this calf very much, feeding it until it was fat, intending to kill it to sacrifice to the gods. At that time, five hundred merchants wanted to borrow money from the master, calculated with interest. They asked each other outside, saying, 'How much money are you borrowing?' Each stated the amount they were borrowing. The last person said, 'Borrow more, and later we will all not return it, what does it matter how much it is?'
時犢子在邊。便作人語。諸人何以乃生此意。我是主人妹。坐貸面欺兄。今作牛身來償兄債。時五百賈人。聞其言莫不戰慄。皆不復舉錢而去(出諸經中要事)。
青衣割食施辟支佛立改丑顏得為夫人十六
辟支佛至長者舍乞食。夫人見其形相端正。語辟支佛。若隨我情當設供養。辟支佛言。不得。如夫人所請既不從心。即懷慚忿發遣令去。長者青衣嫌夫人言。何故告人不當之事。取己食分與辟支佛。食竟還房寢息乃覺。垢黑之皮自然脫落。顏容端正殊絕人中。如天玉女。長者驚怪問其本末。即拜為第一夫人(出雜譬喻經第一卷)。
丑婢臨水見他影謂其端正十七
舍衛國內。有富長者。名晨居。家有一婢。字弗尼持。大頭禿髮眼目正青。口鼻了戾略不類人。常給外役收刈樵草。去家數里有一泉源。既香且甘。婢持瓶取水。時左右舍有一婦。自絞樹上影臨泉中。婢見面像謂是己形。即大瞋罵。我端正乃爾。驅役田園困苦如是。即撲瓶破歸家升堂。坐于夫人七寶座上流蘇帳中。家大驚怪謂婢狂疾。問之何為。答曰。我於水中自見端正。大家不別獨見賤遇。即與鏡照之。乃見丑形猶生不信。送臨水上見死人影。婢意方解慚愧自分(出十卷譬喻經第七卷)。
經律異相卷第四十五 大正藏第
【現代漢語翻譯】 現代漢語譯本 當時，時犢子就在旁邊，並且說起了人話：『你們這些人為什麼會產生這樣的想法？我是主人的妹妹，過去因為騙取哥哥的錢財，現在轉生為牛身來償還哥哥的債務。』當時五百個商人聽到這些話，無不戰慄恐懼，都不敢再拿錢離開了（出自諸經中要事）。
青衣供養食物給辟支佛，立刻改變醜陋的容顏，最終成為（長者的）夫人（第十六個故事）
辟支佛到一位長者的家中乞食。長者的夫人看到辟支佛的相貌端正，就對辟支佛說：『如果您能順從我的心意，我就供養您。』辟支佛說：『這不可以。』因為夫人所提出的請求沒有得到滿足，就心懷慚愧和憤怒，打發他離開。長者的一個名叫青衣的侍女，嫌夫人說出不恰當的話，就拿了自己的食物分給辟支佛。辟支佛吃完食物后回到房間休息，醒來后，發現自己原本污垢黝黑的面板自然脫落，容顏變得端正美麗，遠超常人，如同天上的玉女一般。長者感到非常驚訝，詢問事情的來龍去脈，於是就立她為第一夫人（出自《雜譬喻經》第一卷）。
醜陋的婢女在水邊看到水中的倒影，以為自己容貌端正（第十七個故事）
在舍衛國（Śrāvastī，古印度城市名）國內，有一位富有的長者，名叫晨居（Chenju）。他家有一個婢女，名叫弗尼持（Funi Chi）。她長著大頭，頭髮稀疏，眼睛發青，口鼻歪斜，長相和人不太一樣。她經常被派到外面幹活，收割莊稼和砍柴。離家幾里路的地方有一個泉眼，泉水既香甜又可口。婢女拿著瓶子去取水。當時，左右鄰居家有一個婦人，她的身影倒映在泉水中。婢女看到水中的影像，以為是自己的樣子，就非常生氣地罵道：『我竟然如此端正美麗，卻被驅使在田園裡勞作，真是太困苦了！』於是她摔破瓶子，回家后就登上廳堂，坐在夫人的七寶座上，拉下流蘇帳。家裡人都感到非常驚訝，以為婢女得了瘋病，就問她這是為什麼。她回答說：『我在水中看到自己容貌端正，大家卻不識貨，只把我當成下等人看待。』於是就給她鏡子照。她看到鏡子里的醜陋模樣，仍然不相信，就被送到水邊去看死人的倒影。婢女這才明白過來，感到慚愧，安分守己了（出自《十卷譬喻經》第七卷）。
《經律異相》卷第四十五 《大正藏》第
【English Translation】 English version At that time, Shi Duzi (Śīdūzǐ) was nearby and spoke in human language: 'Why do you all have such thoughts? I am the master's younger sister. In the past, I defrauded my brother of money, and now I am reborn as a cow to repay my brother's debt.' At that time, five hundred merchants, upon hearing these words, trembled with fear and dared not take the money away (from Important Matters in Various Sutras).
A maidservant named Qingyi (Qīngyī) offered food to a Pratyekabuddha (Bìzhīfó), immediately transforming her ugly face and eventually becoming the (elder's) wife (Sixteenth Story).
A Pratyekabuddha went to an elder's house to beg for food. The elder's wife saw that the Pratyekabuddha's appearance was dignified and upright, so she said to the Pratyekabuddha: 'If you comply with my wishes, I will make offerings to you.' The Pratyekabuddha said: 'That is not allowed.' Because the request made by the wife was not fulfilled, she felt ashamed and resentful, and sent him away. A maidservant of the elder, named Qingyi, disliked the wife for saying inappropriate things, so she took her own portion of food and gave it to the Pratyekabuddha. After the Pratyekabuddha finished eating, he returned to his room to rest, and upon waking up, he found that his originally dirty and dark skin had naturally fallen off, and his appearance had become dignified and beautiful, far surpassing ordinary people, like a celestial jade maiden. The elder was very surprised and asked about the whole story, so he made her his first wife (from Miscellaneous Similes Sutra, Volume 1).
An ugly maidservant saw her reflection in the water and thought she was beautiful (Seventeenth Story).
In the country of Śrāvastī (Shèwèiguó), there was a wealthy elder named Chenju (Chénjū). His family had a maidservant named Funi Chi (Fúní Chí). She had a large head, sparse hair, blue eyes, and a crooked mouth and nose, and her appearance was not very human-like. She was often sent outside to work, harvesting crops and chopping firewood. Several miles away from the house, there was a spring, and the water was both fragrant and sweet. The maidservant took a bottle to fetch water. At that time, a woman from a neighboring house had her shadow reflected in the spring. The maidservant saw the image in the water and thought it was her own appearance, so she angrily cursed: 'I am so dignified and beautiful, yet I am driven to work in the fields, it is so hard!' So she smashed the bottle, returned home, and ascended to the hall, sitting on the wife's seven-jeweled seat, pulling down the tassel curtain. The family was very surprised and thought the maidservant had gone mad, so they asked her why. She replied: 'I saw my dignified and beautiful appearance in the water, but you all do not recognize it and treat me as an inferior person.' So they gave her a mirror to look at. She saw her ugly appearance in the mirror, but still did not believe it, so she was sent to the water to see the reflection of a dead person. Only then did the maidservant understand, feel ashamed, and behave herself (from the Ten-Volume Similes Sutra, Volume 7).
Scripture and Vinaya Differences, Volume 45 Taisho Tripitaka No.
53 冊 No. 2121 經律異相
經律異相卷第四十六(鬼神部)
梁沙門僧旻寶唱等集阿修羅一乾闥婆二緊那羅三雜鬼四
阿修羅第一羅呵王瞋忉利諸天行其頭上興兵大戰一毗摩質多有女以妻帝釋為女嫉興兵二往昔阿修羅與天戰見帝釋回車而散三羅睺羅有女帝釋強求起兵攻戰四阿修羅先身厭為水漂愿得長大形五
羅呵王瞋忉利諸天行其頭上興兵大戰一
大阿修羅王(長阿鋡經云阿須輪)名曰羅呵。住須彌山北大海之底。水懸在宮上為四風所持(樓炭經云隨風所持)城郭縱廣八萬由旬。內外七重高三千由旬金城銀門園池清涼眾鳥和鳴。去須彌山一萬由旬。身長二萬八千里(余須輪實形長一由旬衣長二由旬廣一由旬重六銖)亦食揣食洗浴衣服為細滑食。月十五日。入海中央。化其形體。下水著臍上𨶳須彌指覆日月。日月天子。見其醜形皆大恐懼。無復光明。游矚之時有自然風。吹門開閉吹地令凈。吹華分散。有五大臣。一名捉持。二名雄力。三名武夷。四名頭首。五名摧伏。侍衛左右。忽自念言。我有威德神力如是。而置忉利王及日月諸天行我頭上。誓取日月以為耳珰。漸大瞋忿加欲捶之。即念。舍摩黎毗摩質多二阿須輪王。及諸大臣各辦兵仗往與天戰。時難陀跋難陀二大龍王
。身繞須彌周圍七匝。山動云布以尾打水。大海涌波上冠須彌。忉利天曰。須輪欲戰矣。海中諸龍迦樓羅鬼持華常樂。二鬼神等各持兵眾從次交鬥。若不如皆奔。四天王宮嚴駕攻伐。先白帝釋。帝釋告上諸天。時炎摩以上遠至他化。無數天眾及諸龍鬼前後圍繞。帝釋命曰。我軍若勝以五繫縛。縛毗摩質多。將還善法堂。我欲觀之。須輪亦曰。我眾若勝以五繫縛。縛帝釋還七葉堂。我欲觀之。一時大戰兵刃交接兩不相傷。但觸身體生於痛惱。帝釋現身乃有千眼。執金剛杵頭出煙焰。須輪見之眾乃退敗。即擒毗摩質多繫縛將還。遙見帝釋便肆惡口。帝釋答曰。我欲共汝講說道義耳。壽天千歲少出多減。噁心好鬥而不破戒。大修佈施故受此身(出長阿含第二十卷樓炭華嚴大智論略同)。
毗摩質多有女以妻帝釋為女嫉興兵二
毗摩質多者。昔在劫初。諸天入水身生觸樂。精流其中自然成卵。卵生一女其形青黑。入大海中拍水自樂。水精入體即覺有身。乃生一男。九頭頭有千眼口中出火。有九百九十九手八腳。踞于海中食啖淤藍及藕根。取香山乾闥婆神女為妻。容姿美妙色逾白玉。後生一女。端正挺特天地無比。憍尸迦遣使求索。阿修羅言。若能使我乘七寶宮當以相與。帝釋即脫寶冠擬十善報。使阿修羅得坐勝殿
【現代漢語翻譯】 現代漢語譯本：他的身體環繞須彌山七圈，攪動山體，雲霧瀰漫，用尾巴拍打水面，大海涌起波濤，淹沒須彌山頂。忉利天（Trayastrimsa，三十三天）說：『須輪（Sura，阿修羅王）要開戰了！』海中的龍族（Naga）、迦樓羅（Garuda，金翅鳥）、鬼族（Rakshasa）手持鮮花，經常享樂。兩個鬼神各自率領軍隊依次交戰，如果不如對方就逃跑。四天王（Four Heavenly Kings）的宮殿嚴陣以待，準備攻打。先稟告帝釋（Indra，統治忉利天的天神），帝釋告訴上方的諸天。當時，從炎摩天（Yama，夜摩天）以上，一直到他化自在天（Paranimmita-vasavatti，欲界頂層），無數天眾以及龍族鬼族前後圍繞。帝釋命令說：『如果我軍獲勝，就用五花大綁捆住毗摩質多（Vemacitra，阿修羅王），帶回善法堂（Sudharma Hall），我要觀看他。』須輪也說：『如果我方獲勝，就用五花大綁捆住帝釋，帶回七葉堂（Saptaparna Cave），我要觀看他。』一時之間，大戰爆發，兵器交接，但彼此不相傷害，只是觸碰到身體會感到疼痛。帝釋現出千眼之身，手持金剛杵（Vajra，一種法器），頭頂冒出煙焰。須輪看到后，軍隊潰敗，於是擒獲毗摩質多，捆綁后帶回。遠遠地看到帝釋，就惡語相向。帝釋回答說：『我只是想和你講說道義罷了。』天人的壽命有千年，或多或少。雖然心懷惡意，喜歡爭鬥，但不破戒，廣修佈施，所以才得到這樣的身軀（出自《長阿含經》第二十卷、《樓炭經》、《華嚴經》、《大智度論》，內容略同）。
毗摩質多有個女兒嫁給帝釋，因為女兒的嫉妒而興兵兩次。
毗摩質多，過去在劫初的時候，諸天進入水中，身體感受到快樂，精液流在水中，自然形成卵。卵中生出一個女兒，她的形狀青黑色。她進入大海中拍打水面自娛自樂，水精進入她的身體，就感覺有了身孕，於是生下一個男孩，有九個頭，每個頭有一千隻眼睛，口中噴出火焰，有九百九十九隻手，八隻腳，蹲踞在海中，吃淤泥和蓮藕根。他娶了香山（Gandhamadana，山名）的乾闥婆（Gandharva，天神）神女為妻，容貌美麗，顏色勝過白玉。後來生了一個女兒，端莊美麗，天地間無與倫比。憍尸迦（Kausika，帝釋的別名）派使者來求娶，阿修羅說：『如果能讓我乘坐七寶宮殿，我就把女兒嫁給他。』帝釋就脫下寶冠，以十善業的果報，使阿修羅得以坐上勝殿。
【English Translation】 English version: His body encircled Mount Sumeru seven times, shaking the mountain, spreading clouds, and striking the water with his tail. The great sea surged with waves, submerging the summit of Mount Sumeru. The Trayastrimsa Heaven said, 'Sura is about to battle!' The Nagas, Garudas, and Rakshasas in the sea held flowers and constantly rejoiced. The two Rakshasas each led their armies to fight in turn. If they were inferior, they would flee. The palaces of the Four Heavenly Kings were heavily guarded, preparing to attack. They first reported to Indra, who told the gods above. At that time, from the Yama Heaven upwards to the Paranimmita-vasavatti Heaven, countless gods, Nagas, and Rakshasas surrounded him. Indra commanded, 'If our army wins, bind Vemacitra with fivefold cords and bring him back to Sudharma Hall. I want to see him.' Sura also said, 'If our army wins, bind Indra with fivefold cords and bring him back to Saptaparna Cave. I want to see him.' At that moment, a great battle broke out, weapons clashed, but they did not harm each other. Only touching the body caused pain. Indra manifested his thousand-eyed form, holding a Vajra, with smoke and flames emanating from his head. Seeing this, Sura's army retreated and was defeated. He then captured Vemacitra, bound him, and brought him back. Seeing Indra from afar, he cursed him. Indra replied, 'I only want to discuss the Dharma with you.' The lifespan of the gods is a thousand years, more or less. Although they harbor evil intentions and like to fight, they do not break the precepts and practice generosity, so they receive such bodies (from the Dirgha Agama Sutra, Volume 20, the Lou Tan Sutra, the Avatamsaka Sutra, and the Mahaprajnaparamita Sastra, with slight variations).
Vemacitra had a daughter who married Indra, and because of the daughter's jealousy, he twice raised an army.
Vemacitra, in the beginning of the kalpa, the gods entered the water and felt pleasure in their bodies. Semen flowed into the water, naturally forming an egg. From the egg was born a daughter, her form blue-black. She entered the great sea, splashing water and enjoying herself. The essence of the water entered her body, and she felt pregnant. Then she gave birth to a boy with nine heads, each head with a thousand eyes, fire coming out of his mouth, with nine hundred and ninety-nine hands and eight feet. He squatted in the sea, eating mud and lotus roots. He took a Gandharva goddess from Mount Gandhamadana as his wife, her appearance beautiful, her color surpassing white jade. Later, she gave birth to a daughter, dignified and beautiful, unparalleled in heaven and earth. Kausika sent a messenger to ask for her hand in marriage. The Asura said, 'If you can let me ride in a seven-jeweled palace, I will give her to you.' Indra then took off his jeweled crown, using the merit of the ten wholesome deeds, so that the Asura could sit on the victorious palace.
。乘六種寶臺而往迎之。置於善法堂上。更為立名曰悅意。諸天輔臣莫不歡喜。后帝釋游歡喜園。共諸婇女入池遊戲。悅意嫉妒。遣五夜叉還啟其父。父即大瞋。興四種兵往攻帝釋。立大海中踞須彌頂。九百九十九手同時俱作。𢷾喜見城搖動須彌。四大海水一時波浪。釋提桓因驚怖惶恐靡知所趣。時宮有神。白天王言。過去佛說。般若波羅蜜咒王當誦持。鬼兵自碎。時天帝釋于善法殿集眾燒名香發大誓願。般若波羅蜜是大明咒是無上咒是無等等咒審實不虛。我持此法當成佛道。令阿修羅自然退散。作是語時。虛空中有四大刀輪。自然而下當阿修羅。耳鼻手足一時墮落。令大海水赤如絳珠。時阿修羅即大驚怖。遁走無處入藕孔中(出觀佛三昧經第一卷)。
往昔阿修羅與天戰見帝釋回車而散三
昔者阿修羅。興兵與天帝共戰。釋提桓因不如。乘千輻寶車怖懼而退。中路見腅娑羅樹。鳥巢有兩子。即敕御者。此樹有二鳥。汝可回車避之。寧使來害我。勿傷此也。即便回車。須輪遙見即相謂言。帝釋回車必欲還戰。不可當也。即便退散天乃得勝(雜阿含經云叢林有金翅鳥巢謂是來戰大怖而走)須輪三事過閻浮提。一者宮殿高廣。二者宮殿莊嚴。三者宮殿清凈(出長阿含經第二十一卷)。
羅睺羅有女帝釋
【現代漢語翻譯】 現代漢語譯本：乘坐六種寶物形成的檯子前去迎接悅意（Yueyi，人名），將她安置在善法堂上，併爲她重新命名為悅意（Yueyi，意為令人愉悅）。眾天神和輔臣無不歡喜。後來，帝釋（Śakra，天帝）在歡喜園遊玩，與眾多婇女一同進入池中嬉戲。悅意（Yueyi）心生嫉妒，派遣五位夜叉回去稟告她的父親。她的父親聽后勃然大怒，興起四種軍隊攻打帝釋（Śakra），佔據大海中央，盤踞在須彌山頂。九百九十九隻手同時動作，震動喜見城，搖撼須彌山，四大海水一時波濤洶涌。釋提桓因（Śakro devānām indraḥ，帝釋的另一個名字）驚慌恐懼，不知所措。這時，宮中有神告訴天王說：『過去佛曾說，般若波羅蜜咒是咒中之王，應當誦持，鬼兵自然會潰散。』當時，天帝釋（Śakra）在善法殿聚集眾人，焚燒名貴的香，發出宏大的誓願：『般若波羅蜜是大明咒，是無上咒，是無等等咒，真實不虛。我持誦此法，當成就佛道，令阿修羅自然退散。』說完這些話時，虛空中出現四個巨大的刀輪，自然降下，砍向阿修羅。阿修羅的耳、鼻、手、足一時全部掉落，令大海水變得像絳紅色的珍珠一樣。當時，阿修羅非常驚恐，無處可逃，便躲入藕孔之中。（出自《觀佛三昧經》第一卷） 往昔，阿修羅與天人交戰，看到帝釋（Śakra）回車而逃散。 過去，阿修羅興兵與天帝（Śakra）共同作戰。釋提桓因（Śakro devānām indraḥ）戰況不利，乘坐千輻寶車，恐懼地撤退。途中看到腅娑羅樹，樹上的鳥巢里有兩隻小鳥。於是命令駕車的人說：『這棵樹上有兩隻小鳥，你可以調轉車頭避開它，寧可讓敵人來傷害我，也不要傷害這兩隻小鳥。』於是就調轉了車頭。須輪（Suras，阿修羅）遠遠地看見，就互相說道：『帝釋（Śakra）調轉車頭，一定是想要回來再戰，不可輕敵。』於是就退兵了，天人因此得以獲勝。（《雜阿含經》中說，叢林中有金翅鳥巢，阿修羅以為是來攻打他們的，非常害怕就逃走了。）須輪（Suras）有三件事勝過閻浮提（Jambudvīpa，我們所居住的這個世界）：一是宮殿高大寬廣，二是宮殿莊嚴華麗，三是宮殿清凈。 羅睺羅（Rāhula，佛陀的兒子）有女兒，帝釋（Śakra）。
【English Translation】 English version: Riding on six kinds of jeweled platforms to welcome Yueyi (Yueyi, a name), placing her in the Good Dharma Hall, and renaming her Yueyi (Yueyi, meaning pleasing). All the gods and ministers were delighted. Later, Śakra (Śakra, the lord of gods) was playing in the Joyful Garden, entering the pond with many apsaras to frolic. Yueyi (Yueyi) became jealous and sent five yakshas back to report to her father. Her father was furious and raised four kinds of troops to attack Śakra (Śakra), occupying the center of the great sea, and sitting atop Mount Sumeru. Nine hundred and ninety-nine hands acted simultaneously, shaking the Joyful Sight City, shaking Mount Sumeru, and the four great seas surged at once. Śakro devānām indraḥ (Śakro devānām indraḥ, another name for Śakra) was frightened and did not know what to do. At this time, a god in the palace told the Heavenly King: 'The Buddha of the past said that the Prajñāpāramitā mantra is the king of mantras, and should be recited and upheld, and the ghost soldiers will naturally collapse.' At that time, Śakra (Śakra) gathered the crowd in the Good Dharma Hall, burned precious incense, and made a great vow: 'The Prajñāpāramitā is the great bright mantra, the unsurpassed mantra, the unequaled mantra, truly not false. I uphold this Dharma, and I shall attain Buddhahood, causing the asuras to naturally retreat.' As he spoke these words, four great knife wheels appeared in the sky, descending naturally towards the asuras. The ears, noses, hands, and feet of the asuras all fell off at once, causing the water of the great sea to become as red as crimson pearls. At that time, the asuras were very frightened, had nowhere to escape, and hid in the holes of lotus roots. (From the first volume of the Sutra of Contemplating the Buddha Samadhi) In the past, the asuras fought with the gods and scattered when they saw Śakra (Śakra) turn his chariot around. In the past, the asuras raised troops to fight with the Heavenly Emperor (Śakra). Śakro devānām indraḥ (Śakro devānām indraḥ) was at a disadvantage, riding in a thousand-spoked jeweled chariot, retreating in fear. On the way, he saw a campaka tree, and there were two birds in a nest on the tree. So he ordered the driver: 'There are two birds in this tree, you can turn the chariot around to avoid it, rather let the enemy harm me, do not harm these two birds.' So he turned the chariot around. The Suras (Suras, asuras) saw it from afar and said to each other: 'Śakra (Śakra) turned the chariot around, he must want to come back and fight again, we must not underestimate him.' So they retreated, and the gods were able to win. (The Miscellaneous Āgama Sutra says that there was a nest of garuda birds in the jungle, and the asuras thought they were coming to attack them, and were very afraid and ran away.) The Suras (Suras) surpassed Jambudvīpa (Jambudvīpa, the world we live in) in three things: first, the palaces were tall and wide, second, the palaces were magnificent and adorned, and third, the palaces were pure. Rāhula (Rāhula, Buddha's son) has a daughter, Śakra (Śakra).
強求起兵攻戰四
過去世時。有阿修羅王。名羅睺羅。生於一女。殊特端正。女德六十四種。無不具足。口吐言氣如優缽羅華。身出牛頭旃檀之香。面色紅白見者愛樂。時釋提桓因作是念言。此宮諸女多有端正。比須輪女而皆不及。今我集兵往伐取之給我驅使。即召諸天具言此事。諸天啟曰。行可遣執樂神等。手執九十一弦琉璃之琴(胎經云九十九弦)歌我天人受福快樂。即敕執樂天子般遮翼等。嚴駕樂器到婆私呵前彈琴。現意言曰。欲得婆私呵與我給使。若不與者當以兵取。須輪大瞋。我亦有力足相擬逆。般遮翼等即報帝釋。時須輪集兵到須彌山側。壞曲腳天宮。次壞風天宮馬宮莊嚴等諸天宮。乃至四門。帝釋憶本所誦而咒之。須輪兵眾漸漸卻退。引四種軍入拘郗羅池藕莖孔中。有一士夫見之。自念。我狂失性謬睹異事。佛告比丘。此真實也。時釋提桓因集諸天眾從四門出。但見刀鎧弓箭在地。不見須輪眾。轉前進直入阿須輪宮殿。見婆私呵女數千萬眾。不見阿須輪。將諸女眾歸詣忉利宮。時諸阿須輪等求哀歸命。向釋提桓因言。我等愚惑不識佛弟子神力巍巍。我等先祖信奉如來。聞佛有戒不取他物。今天王釋將我眷屬盡填天宮。非佛弟子之所應行。帝釋聞之悵然不樂。我寧當奉禁不犯偷盜。即還諸女。時阿
【現代漢語翻譯】 現代漢語譯本 強求起兵攻戰四
過去世時，有一位阿修羅王，名叫羅睺羅（Rāhula，一種惡神）。他生了一個女兒，非常端莊美麗，具備六十四種女性美德，口中吐出的氣息像優缽羅花（utpala，藍色蓮花）一樣芬芳，身上散發著牛頭旃檀（Gośīrṣa-candana，一種名貴的檀香）的香味，面色紅潤白皙，見到的人都心生喜愛。當時，釋提桓因（Śakra-devānām-Indra，忉利天之主）心想：『我宮殿里的女子雖然也有很多端莊美麗，但都比不上須輪（Śūra，阿修羅王羅睺羅的別名）的女兒。現在我集結軍隊去攻打他，把他的女兒搶來給我驅使。』於是召集諸天，詳細說明了這件事。諸天稟告說：『可以派遣執樂神等，手持九十一弦的琉璃琴（根據《胎經》記載是九十九弦），歌頌我們天人所享受的福樂。』 釋提桓因就命令執樂天子般遮翼（Pañcaśikha）等，準備好樂器前往婆私呵（Vāsīṣṭha，須輪之女）面前彈琴，表達心意說：『想要得到婆私呵來給我使喚。如果不給，就用武力奪取。』 須輪非常憤怒，說：『我也有足夠的力量可以與你對抗。』 般遮翼等立即回報帝釋。當時，須輪集結軍隊到須彌山（Sumeru，佛教宇宙觀中的聖山）旁邊，摧毀了曲腳天宮，接著摧毀了風天宮、馬宮、莊嚴等諸天宮，一直到四門。帝釋回憶起之前所誦持的咒語，並唸誦它。須輪的軍隊漸漸後退，率領四種軍隊進入拘郗羅池（Kuśīra，一個水池）的藕莖孔中。有一個士夫見到此景，心想：『我一定是瘋了，才會看到如此怪異的事情。』 佛告訴比丘：『這是真實的事情。』 當時，釋提桓因集結諸天大眾從四門而出，只見刀鎧弓箭散落在地上，卻不見須輪的軍隊。繼續前進，直接進入阿須輪的宮殿，見到婆私呵女和數千萬的眷屬，卻不見阿須輪。於是將所有的女子帶回忉利宮。當時，諸位阿須輪等哀求歸命，向釋提桓因說：『我們愚昧迷惑，不認識佛弟子的神力是如此的強大。我們的先祖信奉如來，聽說佛有戒律，不拿取別人的東西。今天天王釋將我們的眷屬全部填滿天宮，這不是佛弟子應該做的事情。』 帝釋聽了，悵然不樂，心想：『我寧願奉行戒律，不犯偷盜。』 於是將所有的女子歸還。當時，阿
【English Translation】 English version Forcibly Seeking to Raise Troops and Wage War - Four
In a past life, there was an Asura King named Rāhula (a type of evil spirit). He had a daughter who was exceptionally beautiful and possessed sixty-four kinds of feminine virtues. The breath from her mouth was as fragrant as the utpala flower (blue lotus), and her body emitted the scent of Gośīrṣa-candana (a precious sandalwood). Her complexion was rosy and fair, and all who saw her were delighted. At that time, Śakra-devānām-Indra (the lord of the Trāyastriṃśa Heaven) thought to himself, 'Although there are many beautiful women in my palace, none can compare to the daughter of Śūra (another name for the Asura King Rāhula). Now I will gather troops to attack him and seize his daughter to serve me.' So he summoned the gods and explained the matter in detail. The gods replied, 'It is possible to send the music-playing deities, holding ninety-one-stringed crystal lutes (the Womb Sutra says ninety-nine strings), to sing of the blessings and happiness enjoyed by us heavenly beings.' Śakra then ordered the music-playing deity Pañcaśikha and others to prepare their instruments and go before Vāsīṣṭha (Śūra's daughter) to play music, expressing his intention, 'I desire to have Vāsīṣṭha serve me. If you do not give her, I will take her by force.' Śūra was greatly angered and said, 'I also have the strength to resist you.' Pañcaśikha and the others immediately reported back to Śakra. At that time, Śūra gathered troops and went to the side of Mount Sumeru (the sacred mountain in Buddhist cosmology), destroying the Curved-Legged Heavenly Palace, then destroying the Wind Heavenly Palace, the Horse Palace, the Adornment and other heavenly palaces, all the way to the four gates. Śakra recalled the mantra he had previously recited and chanted it. Śūra's troops gradually retreated, leading the four kinds of armies into the lotus stem holes of Kuśīra Pond (a pond). A man saw this scene and thought to himself, 'I must be mad to see such a strange thing.' The Buddha told the Bhikṣu, 'This is the truth.' At that time, Śakra gathered the assembly of gods and came out from the four gates, only to see swords, armor, bows, and arrows scattered on the ground, but no sign of Śūra's troops. Continuing forward, he went directly into the Asura's palace, where he saw Vāsīṣṭha and tens of millions of attendants, but no sign of Śūra. So he took all the women back to the Trāyastriṃśa Heaven. At that time, the Asuras begged for their lives and said to Śakra, 'We are foolish and deluded, not recognizing the power of the Buddha's disciples to be so great. Our ancestors believed in the Tathāgata and heard that the Buddha has precepts, not to take what belongs to others. Today, King Śakra has filled the heavenly palace with all our relatives, which is not something a disciple of the Buddha should do.' Śakra heard this and was displeased, thinking, 'I would rather uphold the precepts and not commit theft.' So he returned all the women. At that time, the A
須輪王以最可愛女奉上帝釋。帝釋即以甘露為報。須輪與天和好。共持如來三歸八戒(出胎經及出譬喻經下卷)。
阿修羅先身厭為水漂愿得長大形五
阿修羅前世時。曾為貧人。居近河邊常渡河擔薪。時河水深流復駛疾。此人數為水所漂。既亡所持。身又沒溺。隨流殆死得出。時有辟支佛。作沙門形詣舍乞食。貧人歡喜即施飯食。食訖擲缽空中飛軒而去。貧人見之因以發願。愿我後生身形長大。一切深水無過膝者。以是因緣得極大身。四大海水不能過膝。立大海中身過須彌。手據山頂下觀忉利天(出雜譬喻經第四卷)。
乾闥婆第二
乾闥婆王。住雪山右城。名毗舍離。世界初成有風輪起。名曰莊嚴。造此宮城。城北有七黑山。山北復有香山。在十寶山間。常有伎樂之聲(大智論云是天樂神)山有二窟。一名晝。二名善晝。七寶所成柔軟香潔。猶如天衣。乾闥婆王。從五百乾闥婆止住其中。佛在毗陀山(出在摩竭國北)。釋提桓因告執樂神。般遮翼持琉璃琴于佛前歌。佛曰。汝能以琴歌稱讚如來。悲和哀婉感動人心。於此聲中雲。欲縛凈行沙門涅槃眾義備有。帝釋顧語之曰。當以汝補汝父位。于其類中為最上。以女妻之(出長阿含經大智論)。
緊那羅三
緊那羅(亦云甄那
【現代漢語翻譯】 須輪王以最可愛的女兒獻給上帝釋（Śakra-devānām-Indra，帝釋天）。帝釋天就用甘露作為回報。須輪王與天神和好，共同遵守如來的三歸八戒（出自《出胎經》及《出譬喻經》下卷）。
阿修羅（Asura，非天）前世厭惡被水漂流，發願獲得高大的身形（出自《雜譬喻經》第五卷）。
阿修羅前世曾經是個窮人，住在河邊，經常渡河砍柴。當時河水深且湍急，這個人多次被水沖走，不僅失去了柴火，自己也差點淹死，隨波逐流幾乎喪命才得以脫險。當時有位辟支佛（Pratyekabuddha，緣覺），以沙門（Śrāmaṇa，出家修行者）的身份到他家乞食。窮人很高興，立即佈施飯食。辟支佛吃完飯後，將缽拋向空中，騰空而去。窮人看到后因此發願，愿我後世身形高大，一切深水都不能沒過我的膝蓋。因為這個因緣，他得到了極大的身軀，四大海水都不能沒過他的膝蓋，站在大海中，身軀超過須彌山（Sumeru，妙高山），手可以抓住山頂，向下觀看忉利天（Trāyastriṃśa，三十三天）（出自《雜譬喻經》第四卷）。
乾闥婆（Gandharva，香神）第二
乾闥婆王住在雪山右側的城市，名叫毗舍離（Vaiśālī）。世界剛形成時，有風輪升起，名字叫做莊嚴，建造了這座宮城。城北有七座黑山，黑山北面還有香山，位於十寶山之間，經常有演奏音樂的聲音（《大智度論》中說是天樂神）。山上有兩個洞窟，一個叫做晝，一個叫做善晝，都是用七寶造成的，柔軟香潔，就像天衣一樣。乾闥婆王與五百乾闥婆居住在其中。佛陀在毗陀山（位於摩揭陀國北部）時，釋提桓因（Śakro devānām Indra，帝釋天）告訴執樂神般遮翼（Pañcaśikha），讓他帶著琉璃琴到佛前唱歌。佛陀說：『你能夠用琴聲歌頌讚美如來，悲傷婉轉，感動人心，在這琴聲中蘊含著欲縛、凈行、沙門涅槃等眾多含義。』帝釋天回頭對他說：『應當讓你接替你父親的位置，在你的同類中成為最優秀的，並把女兒嫁給你。』（出自《長阿含經》《大智度論》）。
緊那羅（Kiṃnara，歌神）第三
緊那羅（也叫做甄那
【English Translation】 Śūra King offered his most beloved daughter to Śakra-devānām-Indra (Lord Śakra). Lord Śakra then rewarded him with ambrosia. Śūra became reconciled with the gods and together they upheld the Three Refuges and Eight Precepts of the Tathāgata (from the Sūtra on Entering the Womb and the lower scroll of the Sūtra of Parables).
An Asura (non-god) in a previous life,厭惡 being swept away by water, vowed to obtain a tall body (from the Miscellaneous Parables Sūtra, scroll 5).
In a past life, an Asura was once a poor man who lived near a river and often crossed it to gather firewood. At that time, the river was deep and swift, and this man was repeatedly swept away by the water, losing his firewood and nearly drowning himself, drifting along until he barely escaped with his life. At that time, there was a Pratyekabuddha (Solitary Buddha) who, in the form of a Śrāmaṇa (ascetic), came to his house to beg for food. The poor man was delighted and immediately offered him food. After the Pratyekabuddha finished eating, he threw his bowl into the air and flew away. Upon seeing this, the poor man made a vow: 'May I be reborn with a tall body, so that no deep water can reach above my knees.' Because of this cause, he obtained an extremely large body, so that the four great oceans could not reach above his knees. Standing in the great ocean, his body surpassed Mount Sumeru (Mount Meru), his hand could grasp the summit of the mountain, and he could look down upon the Trāyastriṃśa Heaven (Heaven of the Thirty-three Gods) (from the Miscellaneous Parables Sūtra, scroll 4).
Gandharva (Celestial Musician) Second
The Gandharva King lives in a city to the right of the Snow Mountains, named Vaiśālī. When the world was first formed, a wind wheel arose, named Adornment, and built this palace city. To the north of the city are seven black mountains, and to the north of the black mountains is Fragrant Mountain, located among the ten jeweled mountains, where there is often the sound of music (the Mahāprajñāpāramitāśāstra says it is a celestial music god). There are two caves in the mountain, one named Day and the other named Good Day, both made of the seven jewels, soft, fragrant, and pure, like celestial garments. The Gandharva King dwells within them with five hundred Gandharvas. When the Buddha was at Mount Vetāla (located north of Magadha), Śakro devānām Indra (Lord Śakra) told the music-holding god Pañcaśikha to bring his crystal lute and sing before the Buddha. The Buddha said, 'You are able to use the sound of the lute to sing praises of the Tathāgata, with sorrowful and gentle tones that move people's hearts, and within this sound are contained the meanings of desire-bonds, pure conduct, and the Nirvāṇa of the Śrāmaṇa.' Lord Śakra turned to him and said, 'You should succeed your father's position, become the most excellent among your kind, and I will give my daughter to you in marriage' (from the Dīrgha Āgama Sūtra and the Mahāprajñāpāramitāśāstra).
Kiṃnara (Celestial Musician) Third
Kiṃnara (also called Zhenna
羅也)住須彌山北。過小鐵圍有大黑山。亦在十寶山間。無有佛法日月星辰。由昔佈施之力。今居七寶宮殿。壽命甚長。此王本在人中。有大長者興造佛塔。此緊那羅施一剎柱成辦寺廟。復以凈食施於工匠。壽盡作胸臆神。在兩山間。先在人中為大長者居財無量。有一沙門乞食。婦擎飯施之。乃大瞋怒云。此何乞人瞻視我婦。當令此人手腳斷壞。壽終以後受此醜形。八十四劫常無手足。諸天宴會皆悉與乾闥婆分番上下。天欲奏樂。而其腋下污流。便自上天也。有一緊那羅。名頭婁磨琴。歌諸法實相以贊世尊。時須彌山及諸林樹皆悉振動。迦葉在座不能自安。五百仙人心生狂醉。失其神足一時墮地(出菩薩胎經及大智論)。
雜鬼神四鬼神皆依所止為名一餓鬼果報二鬼沽酒語主人令湖中取死人金銀三金床女裸形著衣火然四二鬼負尸拔出手足頭脅從人易之形改心存遇佛得道五金色神指流為甘露並資生物以給行人六毗沙惡鬼食啖人民遇佛悟解七鬼子母先食人民佛藏其子然後受化八屈摩夜叉請佛設房及燈明九魔王嬈目連為說先身為魔事十鬼得他心害怨女人十一波旬嬈固文殊十二餓鬼請問目連所因得苦十三惡鬼見帝釋形稍丑減十四鬼還鞭其故尸十五
鬼神皆依所止為名一
有四大天神一者地。二者水。三者風
【現代漢語翻譯】 現代漢語譯本：緊那羅（Kinnara，一種非人生物）住在須彌山（Mount Sumeru）的北面。穿過小鐵圍山，有一座大黑山。也在十寶山之間，沒有佛法、日月星辰。由於過去佈施的力量，現在居住在七寶宮殿中，壽命很長。這位緊那羅王原本在人間，有一位大長者興建佛塔。這位緊那羅布施了一根剎柱，促成了寺廟的建成。又用乾淨的食物供養工匠。壽命終結后，成爲了胸臆神，在兩山之間。先前在人間時，是一位擁有無量財富的大長者。有一位沙門（Shramana，出家修行者）乞食，他的妻子盛飯佈施給他，長者非常生氣，說：『這個乞丐竟然敢看我的妻子！應當讓他手腳斷壞。』壽命終結以後，就受到了這種醜陋的形體，八十四劫常常沒有手足。諸天宴會時，都與乾闥婆（Gandharva，天上的樂神）輪流上下。天想要演奏音樂，而他的腋下流出污穢，就自己離開了天界。有一位緊那羅，名叫頭婁磨琴，歌唱諸法實相來讚美世尊。當時須彌山及各種林木都震動起來，迦葉（Kasyapa，佛陀的弟子）在座上不能自安，五百仙人心生狂醉，失去神足，一時墮落到地上（出自《菩薩胎經》及《大智度論》）。 雜鬼神 四鬼神都根據他們居住的地方來命名： 一、餓鬼的果報； 二、鬼沽酒，告訴主人到湖中去取死人的金銀； 三、金床女裸形著衣，火在燃燒； 四、兩個鬼揹著屍體，拔出手足頭脅，從人那裡換取東西，形體改變，但心還存在，遇到佛就得道； 五、金色神用手指使水流出甘露，並提供資生物來供給行人； 六、毗沙惡鬼吞食人民，遇到佛就醒悟理解； 七、鬼子母先前吞食人民，佛藏起她的兒子，然後她才接受教化； 八、屈摩夜叉（Kumbhanda Yaksha，一種夜叉）請佛設定房間及燈明； 九、魔王（Mara，佛教中的魔）騷擾目連（Maudgalyayana，佛陀的弟子），為他說先前身為魔的事情； 十、鬼得到他心通，加害怨恨的女人； 十一、波旬（Papañca，欲界第六天之魔王）騷擾固執的文殊（Manjusri，文殊菩薩）； 十二、餓鬼請問目連，是什麼原因得到這樣的苦報； 十三、惡鬼見到帝釋（Indra，佛教的護法神）的形象稍微醜陋減少； 十四、鬼還鞭打他們過去的屍體； 鬼神都根據他們居住的地方來命名。 一、有四大天神：一是地，二是水，三是風。
【English Translation】 English version: The Kinnara (a non-human being) dwells to the north of Mount Sumeru. Passing beyond the small Iron Ring Mountains, there is a great Black Mountain. It is also among the Ten Treasure Mountains, devoid of the Buddha-dharma, sun, moon, and stars. Due to the power of past generosity, it now resides in a palace of seven treasures, with a very long lifespan. This Kinnara king was originally in the human realm, where a great elder was building a pagoda. This Kinnara donated a finial pillar, contributing to the completion of the temple. He also offered pure food to the artisans. Upon the end of his life, he became a chest deity, dwelling between two mountains. Previously, in the human realm, he was a great elder possessing immeasurable wealth. A Shramana (wandering ascetic) came begging for food, and his wife offered him rice. The elder became very angry, saying, 'This beggar dares to look at my wife! May his hands and feet be broken!' After the end of his life, he received this ugly form, constantly without hands and feet for eighty-four kalpas. During the banquets of the devas, he takes turns ascending and descending with the Gandharvas (celestial musicians). When the devas wish to play music, filth flows from his armpits, and he departs from the heavens. There is a Kinnara named Tou Lou Mo Qin, who sings of the true nature of all dharmas to praise the World-Honored One. At that time, Mount Sumeru and all the forests and trees shook, Kasyapa (one of the Buddha's disciples) could not remain at ease in his seat, and five hundred immortals became wildly intoxicated, losing their supernatural powers and falling to the ground at once (from the Bodhisattva Embryo Sutra and the Mahaprajnaparamita Shastra). Miscellaneous Ghosts and Spirits Four types of ghosts and spirits are named according to where they dwell: 1. The karmic retribution of hungry ghosts; 2. A ghost sells wine, telling the owner to retrieve gold and silver from the corpses in the lake; 3. A golden bed, a woman naked and putting on clothes, fire is burning; 4. Two ghosts carry a corpse, pulling out its hands, feet, head, and ribs, exchanging them with people; their forms change, but their minds remain; encountering the Buddha, they attain the Way; 5. A golden deity points his finger, causing water to flow as nectar, and provides resources to supply travelers; 6. The fierce Pisacha (a type of demon) devours people; encountering the Buddha, he awakens and understands; 7. Hariti (a demoness) previously devoured people; the Buddha hides her son, and then she accepts teachings; 8. Kumbhanda Yaksha (a type of demon) invites the Buddha to set up a room and lamps; 9. Mara (the demon king) harasses Maudgalyayana (one of the Buddha's disciples), telling him about his past as a demon; 10. A ghost obtains telepathy and harms resentful women; 11. Papañca (the king of the sixth heaven in the desire realm) harasses the steadfast Manjusri (a Bodhisattva); 12. A hungry ghost asks Maudgalyayana why he receives such suffering; 13. An evil ghost sees that Indra's (the king of the gods) form is slightly less ugly and diminished; 14. Ghosts still whip their former corpses; Ghosts and spirits are all named according to where they dwell. 1. There are four great heavenly deities: first, earth; second, water; third, wind.
。四者火。地神自念云。地無水火風。佛曰。地中有水火風。但地大多故得名耳。水火風神皆各同然。佛為說法。皆受五戒為優婆夷。一切人民所居舍宅。皆有鬼神無有空者。街巷道陌屠會市肆及諸山冢。皆有鬼神無有空處。凡諸鬼神皆隨所依即以為名(樓炭經云樹高七尺圍一尺有鬼神)若人初生皆有鬼神隨逐擁護。若人慾死鬼收精氣。行十惡人若百若千共一神護。猶如國王以百千人侍衛一臣(出長阿合經第二十卷)。
餓鬼果報二
若有眾生生餓鬼中。常飢渴故目陷髮長。東西亂走或食嘔吐脂肉膿血屎尿涕唾盪滌余汁。壽命無量百千萬歲。初不曾聞醬水之名。設複眼見急往趣之。變成猛火膿血。或時不變多人執仗不令得前。或夏降雨至身成火名惡果報。恒河水邊有諸餓鬼。其數五百。于無量歲初不見水。雖至河邊純見流火。飢渴所逼發聲號哭。餓鬼白佛。我等飢渴命將不久。佛言。恒河流水。鬼言。如來見水我常見火。佛言。除汝顛倒令得見水。廣說慳貪過。鬼言。我今渴久雖聞法言都不入心。先可入河恣意飲之。以佛力故即得飲水。佛為說法悉發菩提心。舍諸鬼形。或有餓鬼常被火燒。如劫盡時諸山出火。或有羸瘦狂走毛髮蓬亂以覆其身。或立廁溷邊伺求不凈。或有常求產婦余血飲之。形如燒樹咽孔
【現代漢語翻譯】 現代漢語譯本：四者是火。地神自己想：『地中沒有水、火、風。』佛說：『地中有水、火、風，只是因為地的成分佔多數，所以才這樣稱呼罷了。』水神、火神、風神也都各自如此。佛為他們說法，他們都受了五戒，成為優婆夷（Upasika，在家女信徒）。一切人民居住的房舍，都有鬼神，沒有空著的。街巷道路、屠宰場所、市場店舖以及各種山丘墳墓，都有鬼神，沒有空的地方。凡是各種鬼神，都隨著所依附的地方而得名（《樓炭經》說樹高七尺，圍一尺，就有鬼神）。如果有人剛出生，都有鬼神跟隨擁護。如果人將要死亡，鬼會收取他的精氣。行十惡的人，無論是百人還是千人，都只有一個神守護，就像國王用成百上千的人侍衛一個大臣（出自《長阿含經》第二十卷）。 餓鬼的果報（二） 如果有眾生投生到餓鬼道中，因為常常飢渴，所以眼眶深陷，頭髮很長。它們東西亂跑，或者吃嘔吐物、油脂、肉、膿血、屎尿、鼻涕唾沫、洗滌剩下的污水。壽命很長，有百千萬歲。它們最初不曾聽過醬水的名字。即使眼睛看見了，急忙跑過去，也會變成猛火膿血。或者即使沒有變化，也有很多人拿著武器阻止它們靠近。或者夏天降雨，雨水落到身上也會變成火焰，這叫做惡果報。恒河水邊有很多餓鬼，數量有五百。在無量歲月中，它們最初沒有見過水。即使到了河邊，也只能看見流動的火焰。飢渴逼迫，發出聲音號哭。餓鬼對佛說：『我們飢渴難耐，生命將要不久了。』佛說：『恒河裡有流水。』餓鬼說：『如來您看見的是水，我常常看見的是火。』佛說：『除去你們的顛倒，就能看見水。』佛廣泛地講述了慳貪的過失。餓鬼說：『我現在口渴很久了，即使聽聞佛法，也一點都聽不進去。先讓我到河裡隨意飲用吧。』因為佛的威力，它們就能夠飲用到水了。佛為它們說法，它們都發起了菩提心，捨棄了鬼的形體。或者有的餓鬼常常被火燒，就像劫難結束時，諸山都冒出火焰。或者有的餓鬼非常瘦弱，瘋狂奔走，頭髮蓬亂，用來遮蓋身體。或者站在廁所旁邊，伺機尋找不乾淨的東西。或者常常尋找產婦剩下的血來飲用。形體像被燒焦的樹木，咽喉細小。
【English Translation】 English version: The fourth is fire. The earth deity thought to himself: 'There is no water, fire, or wind in the earth.' The Buddha said: 'There is water, fire, and wind in the earth, but it is named so because the earth element is the majority.' The water deity, fire deity, and wind deity are all the same. The Buddha preached the Dharma to them, and they all received the five precepts and became Upasikas (female lay followers). All the houses where people live have ghosts and spirits; there is no empty space. Streets, lanes, roads, slaughterhouses, markets, and various hills and tombs all have ghosts and spirits; there is no empty place. All kinds of ghosts and spirits are named according to what they rely on (the Lou Tan Sutra says that if a tree is seven feet tall and one foot in circumference, there are ghosts and spirits). If a person is newly born, there are ghosts and spirits following and protecting them. If a person is about to die, ghosts will take their essence. Those who commit the ten evils, whether there are hundreds or thousands of them, are guarded by only one spirit, just as a king uses hundreds or thousands of people to serve one minister (from the twentieth volume of the Dirgha Agama Sutra). The Retribution of Hungry Ghosts (2) If there are sentient beings born into the realm of hungry ghosts (Preta), they are constantly hungry and thirsty, so their eyes are sunken and their hair is long. They run around in confusion, sometimes eating vomit, grease, flesh, pus, blood, excrement, urine, mucus, saliva, and the remaining washing water. Their lifespan is immeasurable, hundreds of millions of years. They have never heard the name of soy sauce or water. Even if they see it, they rush towards it, but it turns into fierce fire and pus. Or even if it doesn't change, many people hold weapons to prevent them from approaching. Or in the summer, when rain falls, it turns into fire on their bodies, which is called evil retribution. There are many hungry ghosts by the Ganges River, numbering five hundred. For countless years, they have never seen water. Even when they reach the riverbank, they can only see flowing flames. Driven by hunger and thirst, they cry out. The hungry ghosts said to the Buddha: 'We are suffering from hunger and thirst, and our lives will soon be over.' The Buddha said: 'There is flowing water in the Ganges River.' The hungry ghosts said: 'What you see is water, but I always see fire.' The Buddha said: 'Remove your inverted perceptions, and you will be able to see water.' The Buddha extensively explained the faults of stinginess. The hungry ghosts said: 'I have been thirsty for a long time, and even if I hear the Dharma, I cannot take it to heart at all. Let me first go to the river and drink as I please.' Because of the Buddha's power, they were able to drink water. The Buddha preached the Dharma to them, and they all aroused the Bodhi mind and abandoned their ghost forms. Or some hungry ghosts are constantly burned by fire, like when the mountains emit fire at the end of a kalpa. Or some are thin and emaciated, running wildly, with disheveled hair covering their bodies. Or they stand by the toilet, waiting to seek unclean things. Or they often seek the remaining blood of women who have just given birth to drink. Their bodies are like burned trees, and their throats are narrow.
如針。若與水飲千歲不飽。或有自破其頭取腦而舐。或有形如黑山鐵鎖鎖頸。叩頭求哀歸命獄卒。或有先世惡口好以粗言加他眾人憎惡見之如仇。以此罪故墮餓鬼中。如是罪報受苦無量(出涅槃大智論)。
鬼沽酒語主人令湖中取死人金銀三
有人以沽酒為業。鬼現來飲酒未雇錢。而告主人言。明日當有一人持花上下白衣帶青縢。縢中有金銀千斤。當於湖中浴卒死不出。汝往取金銀保后無憂。明日主人伺候。見人來入水洗浴上岸著衣洗足卻躄地而死。酒師往取得金銀如數。後日鬼來。主人作食出酒白神言。我見人著衣欲去乃死。何不於水中殺之使得上岸乎。鬼言。我不能殺人病人。我知人壽命衰耗時耳。師曰。天上天下鬼神。知人壽命罪福當至未至。不能活人不能殺人。不能使人富貴貧賤。但欲使人作惡犯殺。因人衰耗而往亂之。語其禍福令人向之設祠祀耳(出十卷譬喻經第六卷)。
金床女裸形著衣火然四
迦夷國王名梵摩達。時出遊獵于曠野。見有一屋(福報經雲山邊樹下)即往趣之。中有一女。從求飲食無索不得。王請相見。女都裸形。王解衣與之著體便然。如是至三。王以問女。女答。昔為王妻。王飯沙門又施衣。時諫。但施飯足不復須衣(福報經云割施沙門)故受此罪。王欲令我
【現代漢語翻譯】 現代漢語譯本： 細如針。如果用（這樣的）食物飲用，即使經過千年也無法飽腹。或者有的（餓鬼）自己打破頭顱，取出腦髓來舔食。或者有的（餓鬼）形狀像黑色的山，脖子上被鐵鎖鎖住，叩頭求饒，向獄卒歸命。或者有的（餓鬼）前世喜歡惡語傷人，喜歡用粗俗的語言加害他人，被眾人憎恨，視如仇敵。因為這樣的罪過，墮入餓鬼道中。這樣的罪報，所受的痛苦是無量的。（出自《涅槃大智論》）
鬼魂告訴賣酒人，讓他去湖中取死人的金銀： 有一個人以賣酒為業。一個鬼魂顯現來喝酒，但沒有付錢。鬼魂告訴主人說：『明天會有一個人，拿著花，穿著上下都是白色的衣服，腰間繫著青色的帶子（teng，一種絲帶），帶子里有金銀千斤。他會在湖中洗澡時突然死去，無法出來。你前去取走金銀，保證以後無憂。』第二天，主人伺機等候，看見那個人來了，下水洗澡，上岸穿好衣服，洗完腳，卻突然倒地而死。賣酒人前去取得金銀，數量如鬼魂所說。之後，鬼魂又來了。主人準備了食物，拿出酒，對鬼魂說：『我看見那個人穿著衣服想要離開，卻死了。你為什麼不在水中殺了他，讓他能夠上岸呢？』鬼魂說：『我不能殺人或使人生病。我只知道人的壽命衰竭的時候。』賣酒人說：『天上天下所有的鬼神，知道人的壽命和罪福將要到來或尚未到來，但不能使人活，也不能殺人，不能使人富貴或貧賤。只是想要使人作惡犯殺，趁著人衰竭的時候去擾亂他，告訴他禍福，使人向他們設定祠堂祭祀罷了。』（出自《十卷譬喻經》第六卷）
金床上的女子裸體著衣，衣服立刻燃燒： 迦夷國國王名叫梵摩達（Fanmoduo）。當時他在曠野中游獵，看見有一間屋子（《福報經》說是山邊樹下），就前去。屋中有一個女子，（國王）向她索要飲食，沒有得不到的。國王請求與她相見，女子完全是裸體的。國王脫下衣服給她穿上，衣服立刻燃燒起來。這樣反覆了三次。國王問那個女子原因。女子回答說：『我以前是國王的妻子。國王供養沙門（shamen，佛教出家人）飯食，又佈施衣服。當時我勸諫（國王），說只要佈施飯食就足夠了，不需要再佈施衣服（《福報經》說是割捨佈施沙門），所以受到這樣的罪報。』國王想要讓我
【English Translation】 English version: As fine as needles. If one were to drink (such food), one would not be full even after a thousand years. Some (hungry ghosts) break open their own heads, take out their brains, and lick them. Others have shapes like black mountains, with iron chains locked around their necks, kowtowing and begging for mercy, surrendering their lives to the prison guards. Still others (hungry ghosts) in their previous lives were fond of abusive language, liked to harm others with vulgar words, and were hated by everyone, seen as enemies. Because of such sins, they fall into the realm of hungry ghosts. Such karmic retribution brings immeasurable suffering. (From the Nirvana Mahaprajna Sutra)
A ghost tells a wine seller to retrieve gold and silver from a dead man in the lake: There was a person who made a living by selling wine. A ghost appeared to drink wine but did not pay. The ghost told the owner, 'Tomorrow there will be a person holding flowers, wearing white clothes from top to bottom, with a blue ribbon (teng, a type of silk ribbon) around his waist, containing a thousand catties of gold and silver. He will suddenly die while bathing in the lake and will not come out. Go and retrieve the gold and silver, and you will be worry-free afterward.' The next day, the owner waited and watched. He saw the person come, go into the water to bathe, come ashore to put on clothes, wash his feet, and then suddenly collapse and die. The wine seller went and retrieved the gold and silver, the amount as the ghost had said. Later, the ghost came again. The owner prepared food, took out wine, and said to the ghost, 'I saw that person wearing clothes and wanting to leave, but he died. Why didn't you kill him in the water so that he could come ashore?' The ghost said, 'I cannot kill people or make them sick. I only know when a person's lifespan is exhausted.' The wine seller said, 'All the ghosts and spirits in heaven and earth know when a person's lifespan and karmic rewards or punishments are about to arrive or have not yet arrived, but they cannot make people live, nor can they kill people, nor can they make people rich or poor. They only want to make people do evil and commit murder, taking advantage of people's exhaustion to disturb them, telling them about misfortune and fortune, causing people to set up shrines and make sacrifices to them.' (From the Tenth Volume of the Parable Sutra, Volume 6)
A woman on a golden bed is naked, and the clothes she puts on immediately burn: The king of Kayi was named Fanmoduo (梵摩達). At that time, he was hunting in the wilderness and saw a house (the Sutra of Blessings says it was under a tree by the mountain), so he went to it. There was a woman inside, and (the king) asked her for food and drink, and she gave him whatever he asked for. The king asked to see her, and the woman was completely naked. The king took off his clothes and gave them to her to put on, but the clothes immediately burned. This happened three times. The king asked the woman the reason. The woman replied, 'I used to be the king's wife. The king offered food to the shamen (沙門, Buddhist monks) and also gave clothes. At that time, I advised (the king), saying that it was enough to offer food and that there was no need to give clothes (the Sutra of Blessings says it was cutting off and giving to the shamen), so I received this karmic retribution.' The king wanted me to
得著衣者。為我作衣先施沙門及明經者。王求沙門又不能得。可施五戒賢者。賢者咒愿云。愿令金床女得福無量得著王衣。王問女言。女是何神。答曰。我勝於人。小不及天。故在鬼神道中。舍此命后當生第一天上(出譬喻經出福報經)。
二鬼負尸拔出手足頭脅從人易之形改心存遇佛得道五
昔人遠行獨宿空舍。夜中有鬼擔一死人來著其前。復有一鬼逐來瞋罵。死人我物汝忽擔來。先鬼言。是我物我自持來后鬼言。是死人實我擔來。二鬼各捉一足一手爭之。前鬼言。此有人可問。后鬼即問。是死人誰擔來。是人思惟。此二鬼力大。若實若妄俱不免死。語言。前鬼擔來。后鬼大瞋。捉其人手拔出著地。前鬼取死人一臂柎之。即著如是。兩臂兩腳頭脅舉身皆易。於是二鬼共食所易人身。拭口而去。其人思惟。我父母生身。眼見二鬼食盡。今我此身悉是他肉。我今定有身耶為無身耶。行到佛塔問諸比丘。廣說上事。諸比丘言。從本已來恒自無我。但以四大和合故計為我身。如汝本身與今。無異。諸比丘度之為道。得阿羅漢(出大智論第十二卷)。
金色神指流為甘露並資生物以給行人六
有一鬼神。身體極大有金色手。五指常流甘露。若有行人所須。飲食資生之具。盡從指出恣而與之。目連問言
【現代漢語翻譯】 現代漢語譯本 得到衣服的人，（國王）爲了我製作衣服，首先要佈施給沙門（出家修道的人）和精通佛經的人。國王尋找沙門卻找不到，可以佈施給持守五戒的賢者。賢者唸誦咒語祈願說：『愿金床女得到無量的福報，能夠穿上國王的衣服。』國王問金床女說：『你是什麼神？』回答說：『我勝過人，稍微不及天，所以在鬼神道中。捨棄這個生命后，應當往生到第一層天上。』（出自《譬喻經》、《出福報經》）
兩個鬼抬著屍體，拔出手、腳、頭、脅，用死人的肢體替換人的肢體，改變人的形體，內心存有（對佛法的）信念，遇到佛而得道。
過去有個人遠行，獨自住在空房子里。夜裡有個鬼抬著一具死屍放在他面前。又有一個鬼追來，生氣地罵道：『死人是我的東西，你竟然偷偷抬來！』先來的鬼說：『是我的東西，我自然拿來。』後來的鬼說：『這死人確實是我抬來的。』兩個鬼各自抓住死人的一隻腳和一隻手爭奪。先來的鬼說：『這裡有人可以問。』後來的鬼就問那個人：『這死人是誰抬來的？』這個人心想：『這兩個鬼力氣很大，說真話或假話都免不了被殺死。』就說：『是先來的鬼抬來的。』後來的鬼非常生氣，抓住那人的手拔下來扔在地上。先來的鬼取死人的一隻胳膊接在那人的斷手上，立刻就接上了。像這樣，兩條胳膊、兩條腿、頭、脅，全身都被替換了。於是兩個鬼共同吃掉被替換的人的身軀，擦擦嘴就走了。那個人心想：『我父母生下的身體，眼睜睜地看著被兩個鬼吃光了，現在我的這個身體全是死人的肉。我現在到底是有身體呢，還是沒有身體呢？』他走到佛塔，問各位比丘，詳細地說了上面的事情。各位比丘說：『從根本上來說，本來就沒有「我」，只是因為四大（地、水、火、風）和合，所以才認為是我的身體。像你原來的身體和現在的身體，沒有什麼不同。』各位比丘度他出家修道，他證得了阿羅漢果。（出自《大智度論》第十二卷）
金色的神的手指流出甘露，並且資助生物，用來供給行人。
有一個鬼神，身體極大，有金色的手，五個手指常常流出甘露。如果有行人需要飲食和生活用品，都從他的手指流出，任憑他們取用。目連（佛陀的弟子，以神通著稱）問道：
【English Translation】 English version The person who gets the clothes, (the king) in order to make clothes for me, should first donate to the Shramanas (ascetics) and those who are well-versed in the Buddhist scriptures. The king sought Shramanas but could not find them, so he could donate to virtuous people who observe the five precepts. The virtuous person recited a mantra and prayed: 'May the golden bed woman receive immeasurable blessings and be able to wear the king's clothes.' The king asked the golden bed woman: 'What kind of spirit are you?' She replied: 'I am superior to humans, slightly inferior to gods, so I am in the realm of ghosts and spirits. After abandoning this life, I should be reborn in the first heaven.' (From the Parable Sutra and the Sutra of the Merit of Fortune)
Two ghosts carrying a corpse, pulling out hands, feet, head, and ribs, replacing a person's limbs with those of the dead, changing the person's form, harboring faith (in the Dharma), encountering the Buddha and attaining enlightenment.
In the past, a person traveled far and stayed alone in an empty house. At night, a ghost carried a corpse and placed it in front of him. Another ghost chased after him, angrily scolding: 'The dead person is my thing, how dare you steal it!' The first ghost said: 'It is my thing, I naturally brought it.' The second ghost said: 'This dead person was indeed carried by me.' The two ghosts each grabbed a foot and a hand of the dead person and fought over it. The first ghost said: 'There is a person here who can be asked.' The second ghost then asked the person: 'Who carried this dead person?' The person thought: 'These two ghosts are very powerful, whether I tell the truth or a lie, I will inevitably be killed.' So he said: 'The first ghost carried it.' The second ghost was very angry, grabbed the person's hand, pulled it off, and threw it on the ground. The first ghost took an arm of the dead person and attached it to the person's severed hand, and it immediately attached. Like this, both arms, both legs, the head, and the ribs, the whole body was replaced. Then the two ghosts together ate the replaced person's body, wiped their mouths, and left. The person thought: 'The body born of my parents, I watched as it was eaten by the two ghosts, now this body of mine is all the flesh of the dead. Do I have a body now, or do I not have a body?' He went to a pagoda and asked the monks, explaining the above matter in detail. The monks said: 'From the beginning, there has never been a 'self', it is only because the four elements (earth, water, fire, and wind) combine, that we think it is my body. Like your original body and your current body, there is no difference.' The monks ordained him as a monk, and he attained the state of Arhat. (From the Mahaprajnaparamita Shastra, Volume 12)
A golden divine finger flows with nectar, and also provides resources for living beings to supply travelers.
There was a ghost spirit, whose body was extremely large, with golden hands, and five fingers constantly flowing with nectar. If there were travelers in need of food, drink, and necessities, they would all flow from his fingers, allowing them to take as they pleased. Maudgalyayana (a disciple of the Buddha, known for his supernatural powers) asked:
。汝是何天。福報功德奇特乃爾。我非天王梵天王。我是鬼神。乃依某國大城住。為遊行觀看故來至此。目連問言。汝作何善得如此報。答言。彼國大城名曰羅樓。我昔在中作貧女人。又織毛縷囊賣以自活。居計轉貧屋舍壞盡。遂至陌頭。近一大富好施長者家織縷自活。日欲中時。若有沙門婆羅門。持缽乞食。問我言。某長者家為在何處。我心真實無有虛妄。歡喜舉手指示其家言。往彼處去。日時欲過勿復余求(出雜藏經)。
毗沙惡鬼食啖人民遇佛悟解七
跋祇國界有鬼。名為毗沙(承事勝已經云阿羅婆)極為兇暴。殺民無量。日恒數十人。皆共集而作是說。可避此國遠至他界。鬼知人心便語彼人曰。汝等莫離此處至他邦土。終不免吾手。卿日日持一人祠吾便不擾汝。時跋祇人日取一人祠。彼惡鬼。是鬼啖人骨滿溪谷。時有長者子名曰善覺。在彼住止饒財多寶。兒名那優羅。唯有一子。有此限制。兒那優羅應祠是鬼。父母沐浴此小兒竟。與著好衣至彼鬼所。啼哭喚呼不可稱計。並作是說。諸鬼地神皆共證明。我此一子愿擁此兒使得免濟。釋提桓因及梵天王。諸如來弟子漏盡阿羅漢及辟支佛。乃至如來最尊最上良祐福田。無有出如來上者。當鑑察之。愿如來當照此至心。以兒付鬼便退而去。爾時世尊以天
【現代漢語翻譯】 現代漢語譯本：你是什麼天人？福報功德如此奇特？我不是天王或梵天王，我是鬼神，居住在某個國家的大城裡，因為觀看的緣故來到這裡。目連問：『你做了什麼善事得到這樣的果報？』回答說：『那個國家的大城名叫羅樓（Luolou），我過去在那裡是個貧窮的女人，靠織毛線袋子賣來維持生計。後來越來越窮，房屋都破敗了，就到了路邊，靠近一個非常富有且樂善好施的長者家織毛線自活。每天快到中午的時候，如果有沙門（Shamen，佛教出家人）或婆羅門（Poluomen，古印度祭司），拿著缽來乞食，問我某長者家在哪裡，我心裡誠實沒有虛假，歡喜地舉手指示他們家說：『往那邊去，時間快過了，不要再找別的地方了。』（出自《雜藏經》）。』
毗沙（Pisha，鬼神名）惡鬼吞食人民，遇到佛陀開悟
在跋祇（Baqi）國境內有個鬼，名叫毗沙（承事勝已經云阿羅婆（Aluopo）），非常兇暴，殺害了無數百姓，每天都要殺害數十人。百姓們聚集在一起商議說：『我們應該逃離這個國家，到其他地方去。』鬼知道了人們的心思，就對他們說：『你們不要離開這裡到其他地方去，最終也逃不出我的手掌心。你們每天給我一個人祭祀，我就不打擾你們。』當時跋祇國的人每天抓一個人來祭祀這個惡鬼。這個鬼吃人，骨頭堆滿了溪谷。當時有個長者的兒子名叫善覺（Shanjue），住在那兒，擁有很多財富和珍寶。他有個兒子名叫那優羅（Nayoula），只有一個兒子。按照規定，兒子那優羅應該被用來祭祀這個鬼。父母給這個小孩沐浴完畢，給他穿上漂亮的衣服，帶到鬼那裡，啼哭呼喊，無法計算。並且這樣說：『各位鬼神土地神都共同證明，我只有一個兒子，願意擁護這個兒子，使他能夠免於災難。釋提桓因（Shiti Huan Yin，佛教護法神）以及梵天王（Fantian Wang），各位已經斷盡煩惱的阿羅漢（Aluohan）以及辟支佛（Pizhi Fo），乃至如來（Rulai，佛陀的稱號）是最尊最上的良善福田，沒有比如來更尊貴的。應當明察此事。愿如來照見我的至誠之心。』把兒子交給鬼就退了回去。當時世尊（Shizun，對佛陀的尊稱）以天
【English Translation】 English version: 'What heaven are you from? Your blessings and merits are so extraordinary.' I am not a Deva King or a Brahma King. I am a ghost spirit, residing in a large city in a certain country, and I came here for the purpose of observing. Maudgalyayana asked, 'What good deeds did you do to receive such a reward?' He replied, 'The large city in that country is called Luolou. I used to be a poor woman there, making a living by weaving woolen bags to sell. Later, I became increasingly poor, and my house fell into disrepair. So I went to the roadside, near the house of a very wealthy and generous elder, and made a living by weaving woolen threads. Every day, around noon, if there were Shamen (Buddhist monks) or Brahmins (ancient Indian priests) holding alms bowls and begging for food, asking me where the elder's house was, I would be honest and without falsehood, joyfully raising my hand to point out his house, saying, 'Go over there, the time is passing, don't look elsewhere.' (From the Miscellaneous Treasure Sutra).'
The Pisha (name of a ghost) evil spirit devours people, encounters the Buddha and attains enlightenment
In the territory of Baqi, there was a ghost named Pisha (Chengshi Shengjing also calls him Aluopo), who was extremely fierce and violent, killing countless people, dozens every day. The people gathered together and discussed, saying, 'We should flee this country and go to other places.' The ghost knew the people's thoughts and said to them, 'Do not leave here and go to other places, you will not escape my grasp in the end. If you offer me one person as a sacrifice every day, I will not disturb you.' At that time, the people of Baqi captured one person every day to sacrifice to this evil ghost. This ghost ate people, and the bones filled the streams and valleys. At that time, there was an elder's son named Shanjue, who lived there, possessing much wealth and treasures. He had a son named Nayoula, his only son. According to the rule, the son Nayoula should be used to sacrifice to this ghost. The parents bathed the child, dressed him in beautiful clothes, and took him to the ghost, crying and shouting beyond measure. And they said, 'May all the ghosts and earth spirits bear witness, I have only one son, and I wish to protect this son so that he may be spared from disaster. Shiti Huan Yin (Buddhist protector deity) and Brahma King, all the Arhats (those who have extinguished afflictions) and Pratyekabuddhas (solitary Buddhas) who have exhausted their defilements, and even the Tathagata (title of the Buddha) are the most venerable and supreme fields of merit, and there is no one more venerable than the Tathagata. May you discern this matter. May the Tathagata see my sincere heart.' They handed the son over to the ghost and retreated. At that time, the World Honored One (respectful title for the Buddha) with heavenly
眼耳徹聽聞見。以神足力至雪山北。入鬼住處結跏趺坐。是時小兒至鬼住處。遙見如來光色炳然。三十二相八十種好莊嚴其身。發歡喜心向于如來。謂是惡鬼隨意食之。是時世尊告曰。那優羅如汝所言。我今是如來至真等正覺。故來救汝及降此鬼。那優羅歡喜頭面禮足。時世尊與說妙義。即于座上諸塵垢盡得法眼凈。彼已見法歸佛法聖眾而受五戒。惡鬼還本處遙見世尊端坐不動。便興恚怒。雨雷電霹靂或雨刀劍。未墮地頃。如來化作優缽蓮華。復雨種種神力如來隨而降之。沙門衣毛不動我今當往問其深義。設不能報我者當持汝兩腳擲著海南。佛言。若人非人無能持我兩腳擲海南者。欲問便問。時鬼問曰。何等是故行新行及行滅。世尊告曰。當知眼是故行。曩時所造緣病成行。耳鼻口身意此是故行。今身所造身三口四意三此是新行當知故行滅盡。更不興起復不造行。能取此行永已不生永盡無餘。是謂行滅。鬼白佛言。我今極饑歸我小兒。世尊告曰。昔我為菩薩時。有鴿投我我尚不惜身命救彼鴿厄。況今已成如來。能捨此兒令汝食啖。汝迦葉佛時曾作沙門。修持梵行后復犯戒。生此惡鬼。爾時惡鬼承佛威神。便憶曩昔所造諸行。即至世尊所。頭面禮足。我今愚惑不別真偽。乃生此心向于如來。唯愿世尊受我懺悔。如是三四
【現代漢語翻譯】 現代漢語譯本： （佛陀）用眼和耳徹底地聽聞和看見。（佛陀）以神通力來到雪山北面，在鬼居住的地方結跏趺坐。這時，一個小孩子來到鬼的住處，遠遠地看見如來光明燦爛，三十二相和八十種好莊嚴著他的身體，（他）心生歡喜，走向如來，（心想）這是惡鬼，（可以）隨意吃掉他。這時，世尊告訴他說：『那優羅（Nayuura，小孩的名字），正如你所說，我現在是如來、至真、等正覺，所以來救你和降伏這個鬼。』那優羅（Nayuura）歡喜地以頭面禮拜（佛陀的）雙足。這時，世尊為他說微妙的佛法，（那優羅）就在座位上諸塵垢都消盡，得到了清凈的法眼。他已經見法，歸依佛、法、聖眾，並且受了五戒。惡鬼回到原來的地方，遠遠地看見世尊端坐不動，便生起嗔恨和憤怒，降下雷電霹靂，或者降下刀劍。還沒落到地上的時候，如來把它們化作優缽蓮花（utpala，藍色蓮花）。又降下種種神通力，如來隨著就降伏了他。沙門（śrāmaṇa，出家人）的衣服和毛髮都沒有動。『我現在應當前去問他深奧的道理，如果不能回答我，我就抓住你的兩腳，把你扔到南海。』佛說：『無論是人還是非人，都沒有能抓住我的兩腳，把我扔到南海的。你想問什麼就問吧。』這時，鬼問道：『什麼是過去的行、新的行以及行的滅盡？』世尊告訴他說：『應當知道，眼是過去的行，過去所造的，因緣和疾病所造成的行。耳、鼻、口、身、意，這些是過去的行。今生所造的身三、口四、意三，這是新的行。應當知道過去的行滅盡，不再興起，不再造作新的行，能夠斷除這些行，永遠不再生起，永遠滅盡無餘，這就是行的滅盡。』鬼對佛說：『我現在非常飢餓，把我的小孩子還給我。』世尊告訴他說：『過去我作為菩薩的時候，有鴿子投奔我，我尚且不吝惜身命來救那隻鴿子的危難，更何況現在我已經成了如來，怎麼能捨棄這個孩子讓你吃掉呢？你在迦葉佛（Kāśyapa）的時候曾經做過沙門（śrāmaṇa），修行清凈的梵行，後來又違犯了戒律，所以生為這個惡鬼。』當時，惡鬼承蒙佛的威神之力，便回憶起過去所造的種種行為，立即來到世尊那裡，以頭面禮拜（佛陀的）雙足，（說道）『我現在愚昧迷惑，不能分辨真假，竟然生起這樣的心來對待如來，唯愿世尊接受我的懺悔。』像這樣說了三四次。
【English Translation】 English version: (The Buddha) thoroughly heard and saw with eyes and ears. (The Buddha) arrived at the north of Snow Mountain with supernatural power, and sat in the lotus position in the place where the ghost lived. At this time, a child came to the ghost's residence and saw from afar the radiant light of the Tathagata (Tathāgata, 'Thus Gone One'), with the thirty-two marks and eighty minor characteristics adorning his body. (He) felt joyful and walked towards the Tathagata, (thinking) that this was a demon and (he could) eat him at will. At this time, the World Honored One (Śākyamuni Buddha) said, 'Nayuura (Nayuura, the child's name), as you say, I am now the Tathagata, the Perfectly Enlightened One, so I have come to save you and subdue this ghost.' Nayuura (Nayuura) joyfully bowed at (the Buddha's) feet with his head and face. At this time, the World Honored One spoke the wonderful Dharma for him, and (Nayuura) eradicated all defilements from his seat and obtained the pure Dharma eye. He had already seen the Dharma, took refuge in the Buddha, the Dharma, and the Sangha (Saṃgha, 'community'), and received the five precepts. The demon returned to his original place and saw from afar the World Honored One sitting still and unmoving, and he became angry and wrathful, sending down thunder and lightning, or sending down swords. Before they fell to the ground, the Tathagata transformed them into blue lotuses (utpala, blue lotus). He also sent down various supernatural powers, and the Tathagata subdued him accordingly. The clothes and hair of the Śrāmaṇa (śrāmaṇa, 'ascetic') did not move. 'I should now go and ask him profound questions. If he cannot answer me, I will grab your feet and throw you into the South Sea.' The Buddha said, 'Whether human or non-human, no one can grab my feet and throw me into the South Sea. Ask whatever you want.' At this time, the ghost asked, 'What are past actions, new actions, and the cessation of actions?' The World Honored One said, 'You should know that the eye is a past action, created in the past, actions caused by conditions and diseases. The ear, nose, mouth, body, and mind, these are past actions. The three actions of body, four of speech, and three of mind created in this life, these are new actions. You should know that past actions are extinguished, no longer arise, and no longer create new actions. If one can eliminate these actions, they will never arise again, and will be completely extinguished without remainder. This is called the cessation of actions.' The ghost said to the Buddha, 'I am very hungry now, return my child to me.' The World Honored One said, 'In the past, when I was a Bodhisattva (Bodhisattva, 'enlightenment-being'), a pigeon came to me, and I did not hesitate to sacrifice my life to save that pigeon from danger. How much more so now that I have become a Tathagata, how can I abandon this child for you to eat? In the time of Kāśyapa Buddha (Kāśyapa), you were once a Śrāmaṇa (śrāmaṇa), practicing pure conduct, but later you violated the precepts, so you were born as this evil ghost.' At that time, the evil ghost, relying on the power of the Buddha, recalled the various actions he had committed in the past, and immediately came to the World Honored One, bowing at (the Buddha's) feet with his head and face, (saying) 'I am now ignorant and deluded, unable to distinguish between truth and falsehood, and I have given rise to such thoughts towards the Tathagata. May the World Honored One accept my repentance.' He said this three or four times.
。世尊告曰。聽汝悔過。為說妙法。時彼惡鬼手擎數千兩金奉上世尊。我今以此山谷。施招提僧。唯愿世尊與我受之。世尊即受。便說此偈。
園果施清凈 及作木橋樑 設能造大船 及諸養生具 晝夜無懈怠 獲福不可量 法義戒成就 終後生天上
鬼曰更有何教。世尊告曰。舍汝本形著三法衣而作沙門。入跋祇城處處教令。如來出世不度者度。令得解脫。最尊最上良祐福田。今度那優羅小兒。及降毗沙惡鬼。汝等可往至彼受化。時毗沙鬼于跋祇國。唱如是言。是時長者善覺。聞此語已喜躍不勝。將八萬四千人民之眾。至世尊所(出增一阿含第八卷)。
鬼子母先食人民佛藏其子然後受化八
昔有一母人。甚多子息。性惡無慈。喜盜人子殺而啖之。亡子家不知誰取。行巷涕哭如是非一。阿難出行輒見涕哭。還已共議。傷亡子家。佛知故問。眾何等議。阿難白佛言。向行分衛見人涕哭。問之皆云。生亡我子不知尸處。佛便為阿難說。是國中盜人子者非凡人。是鬼子母。今生作人喜盜人子。是母有千子。五百子在天上。五百子在人間。千子皆為鬼王。一王者從數萬鬼。如是五百鬼王在天上嬈諸天。五百鬼王在世間嬈帝王人民。如是五百鬼王天亦無奈何。阿難言。鬼子母在是國中。
【現代漢語翻譯】 現代漢語譯本： 世尊告訴（惡鬼）說：『聽任你懺悔過錯，為你宣說微妙之法。』當時，那惡鬼手捧數千兩黃金，獻給世尊，說：『我現在將這座山谷，佈施給四方僧眾（招提僧，指來自四面八方的僧侶）。唯愿世尊接受我的佈施。』世尊接受了他的佈施，便說了這首偈語： 『佈施園林果樹，修建清凈之所，以及建造木橋，如果能夠建造大船，以及各種養生之物，日夜不懈怠地去做這些善事，所獲得的福報不可限量。如果能成就佛法真義、戒律清凈，死後便能升到天上。』 鬼（毗沙惡鬼）說：『還有什麼教誨？』世尊告訴（毗沙惡鬼）說：『捨棄你原來的形貌，穿上三法衣（指出家人的袈裟），成為沙門（指出家修道的人）。進入跋祇城（古代印度的一個城邦），到處教化眾人，讓如來（佛陀的稱號）沒有度化的人得到度化，讓他們得到解脫。如來是最尊貴、最至上的良田福地。現在去度化那優羅（人名）小兒，以及降伏毗沙（惡鬼名）惡鬼，你們可以前往那裡接受教化。』當時，毗沙鬼在跋祇國，宣揚這些話。這時，長者（指有德行的富人）善覺，聽到這些話后，歡喜雀躍，帶領八萬四千民眾，來到世尊的住所。（出自《增一阿含經》第八卷） 鬼子母（Hariti，佛教神話中的一位女神）先吃掉人民的孩子，佛藏起她的孩子，然後她才接受教化。 過去有一位母親，有很多孩子，但她天性邪惡，沒有慈悲心，喜歡偷盜別人的孩子，殺害並吃掉他們。失去孩子的家庭不知道是誰偷的，在街巷裡哭泣，這樣的事情不止一次發生。阿難（Ananda，佛陀的十大弟子之一）出行時經常看到有人哭泣，回來后與大家商議，為失去孩子的家庭感到悲傷。佛陀知道這件事，故意問大家在議論什麼。阿難告訴佛陀說：『我剛才出去乞食，看到有人在哭泣，問他們原因，他們都說：『我生下的孩子死了，不知道屍體在哪裡。』』佛陀便為阿難說：『這個國家裡偷盜別人孩子的人不是普通人，是鬼子母。她今生轉世為人，仍然喜歡偷盜別人的孩子。這位母親有一千個孩子，五百個孩子在天上，五百個孩子在人間。這一千個孩子都是鬼王。一個鬼王統領數萬個鬼。這樣，五百個鬼王在天上騷擾諸天，五百個鬼王在世間騷擾帝王和人民。』像這樣的五百個鬼王，即使是天界也無可奈何。阿難說：『鬼子母就在這個國家裡。』
【English Translation】 English version: The World-Honored One (世尊) said, 'I will allow you to repent and will expound the wonderful Dharma (妙法) for you.' At that time, the evil spirit (惡鬼) held up several thousand taels of gold and offered them to the World-Honored One, saying, 'I now donate this mountain valley to the Sangha (僧) from all directions (招提僧, referring to monks from all over). I only wish that the World-Honored One would accept it.' The World-Honored One accepted his offering and then spoke this verse: 'Donating gardens and fruits, building clean places, and constructing wooden bridges, if one can build large ships and all kinds of life-sustaining items, and do these good deeds day and night without懈怠(xie dai, laziness), the blessings obtained are immeasurable. If one can achieve the true meaning of the Dharma (法義) and purity of precepts (戒), one will be reborn in heaven after death.' The ghost (毗沙惡鬼, Pi Sha evil spirit) said, 'What other teachings are there?' The World-Honored One told (毗沙惡鬼) him, 'Abandon your original form, put on the three Dharma robes (三法衣, referring to the robes of a monk), and become a Shramana (沙門, a monk). Enter the city of Baji (跋祇城, an ancient Indian city-state) and teach the people everywhere, so that those who have not been saved by the Tathagata (如來, title of the Buddha) may be saved and attain liberation. The Tathagata is the most noble and supreme field of merit. Now go and convert the child Nayouluo (那優羅, a personal name) and subdue the evil spirit Pi Sha (毗沙, name of an evil spirit). You can go there to receive conversion.' At that time, the Pi Sha ghost proclaimed these words in the country of Baji. At this time, the elder (長者, refers to a virtuous and wealthy person) Shanjue (善覺, a personal name), upon hearing these words, rejoiced greatly and led a crowd of eighty-four thousand people to the residence of the World-Honored One. (From the eighth volume of the Ekottara Agama Sutra (增一阿含經)) The demon mother (鬼子母, Hariti, a goddess in Buddhist mythology) first ate the children of the people, the Buddha hid her child, and then she was converted. In the past, there was a mother who had many children, but she was evil by nature and had no compassion. She liked to steal other people's children, kill them, and eat them. The families who lost their children did not know who had stolen them and wept in the streets. Such things happened more than once. Ananda (阿難, one of the ten great disciples of the Buddha) often saw people weeping when he went out, and when he returned, he discussed it with everyone and felt sad for the families who had lost their children. The Buddha knew about this and deliberately asked everyone what they were discussing. Ananda told the Buddha, 'I went out to beg for food just now and saw people weeping. When I asked them the reason, they all said, 'The child I gave birth to died, and I don't know where the body is.'' The Buddha then said to Ananda, 'The person who steals other people's children in this country is no ordinary person, it is the demon mother. She is reborn as a human being in this life and still likes to steal other people's children. This mother has a thousand children, five hundred children are in heaven, and five hundred children are in the human world. These thousand children are all demon kings. One demon king leads tens of thousands of demons. In this way, five hundred demon kings harass the heavens in heaven, and five hundred demon kings harass emperors and people in the world.' Even the heavens can do nothing about these five hundred demon kings. Ananda said, 'The demon mother is in this country.'
寧可敕令不盜人子耶。佛言大善。阿難言。用何方便。佛語阿難。到是母所伺其出已。斂取其子著精舍中。即往伺斂得十數子逃精舍中。母來不見便舍他子不敢復殺。行索其子遍不知處。行道啼哭如是十日。母便自擗自撲仰天大呼不復飲食。佛遣沙門往問。即報沙門言。亡多子故哭耳。沙門又言。汝欲得子不。報言欲得。沙門言。汝審欲得者可往問佛可得汝子。母聞是語。歡喜意解便到佛所。為佛作禮。佛即問母。何為啼哭。母報言。亡我子故。佛問。汝舍汝子。至何所而亡汝子。母即默然。如是至三。母知盜人子為惡。即起作禮。我愚癡故。佛復問言。汝有子愛之不母言。我有子坐起常欲著我傍。佛復問曰。汝有子知愛之。何以日行盜他人子。他人有子亦如汝愛之。亡子之家亦行道啼哭如汝。汝反盜人子殺啖之。死後當入太山地獄。汝寧欲得汝子不。母即頭面著地。愿佛哀我。佛言。汝子若在汝寧能自悔不。若能自悔當還汝子。母言。我能自悔。佛言。汝能自悔當作何等自悔。母言。聽佛教戒當隨佛語。佛還我子佛言。審如汝語。授以五戒。汝有千子皆為說名。五百子在天上。五百子在世間。嬈諸天人。汝子作鬼王將數萬鬼。如是不可勝數。或稱樹木神地神水神及船車。舍宅闇冥夢寤恐怖怪異種種之神。如是矯稱令
人祠祀。烹殺飲食不能護活人命。但增益罪。是愚癡人不知坐思貧窮。鬼子母聞佛說。一心自悔。即得須陀洹道。長跪白佛言。愿佛哀我。欲止佛精舍傍。我欲呼千子。我欲使與佛結要。我欲報彼天上天下人恩。佛言善哉。如汝有是意大善。佛言。便止佛精舍邊。其國中人民無子者。來求子當與之子自在所愿。我當敕子往使隨護人。不得復妄嬈之。欲從鬼子母求愿者。名浮陀摩尼缽。姊名炙匿。天上天下鬼屬是摩尼缽主。四海內船車治生有財產皆屬摩尼缽。摩尼缽與佛結要受戒。主護人財物。炙匿主人若有產生當往救之(出鬼子母經)。
屈摩夜叉請佛設房及燈明九
時屈摩夜叉鬼。來詣佛所稽首佛足退住一面。時屈摩鬼白佛言。世尊。今請世尊與諸大眾。於此夜宿。世尊默然。是時屈摩化作五百重合房舍臥具坐床踞床。俱執褥枕各五百具。又化作五百燈明。無諸煙焰(出雜阿含第四十九卷)。
魔王嬈目連為說先身為魔事十
爾時目連夜冥經行。弊魔自化徹影入目連腹。目連入三昧觀察其原。即語弊魔。且出且出。莫嬈佛弟子。長夜獲苦。魔心念言。今此沙門未會見我。橫造妄語。正使其師尚不知吾。況其弟子。目連報曰。吾復知卿即心所念。魔即恐懼已覺我矣。即化徹身出住其前。目連
【現代漢語翻譯】 現代漢語譯本： 人們祭祀人神，宰殺牲畜來祭祀，這樣的飲食並不能保護活人的性命，只會增加罪孽。這些愚蠢的人不知道靜下心來思考貧窮的原因。鬼子母（Hariti）聽了佛的教誨，一心懺悔，立刻證得了須陀洹果（Srotapanna，入流果）。她長跪著對佛說：『希望佛陀憐憫我，允許我住在佛陀的精舍旁邊。我想呼喚我的千子，我想讓他們與佛陀結下誓約，我想報答天上天下所有人的恩情。』佛說：『很好，如果你有這樣的想法，那就太好了。』佛說：『就住在佛陀的精舍旁邊吧。那些國家中沒有孩子的人民，來向你求子，你應當隨他們的願望給予他們孩子。我將命令你的孩子們去守護他們，不得再胡亂地騷擾他們。』想要從鬼子母那裡求愿的人，要稱念浮陀摩尼缽（P'u-t'o Mo-ni-p'o）。她的姐姐名叫炙匿（Chih-ni）。天上天下所有的鬼都歸摩尼缽管轄。四海之內，船隻車輛，經營生計的財產，都歸摩尼缽管轄。摩尼缽與佛陀結下誓約，受持戒律，負責守護人們的財物。炙匿負責在人們生產的時候前去救助他們。（出自《鬼子母經》）
屈摩夜叉（Kuma Yaksha）請佛設定房舍及燈明
當時，屈摩夜叉鬼來到佛陀所在的地方，頂禮佛足，退到一旁站立。當時，屈摩鬼對佛說：『世尊，現在請世尊和諸位大眾，今晚在這裡住宿。』世尊默然應允。當時，屈摩變化出五百重重疊疊的房舍，臥具坐床，都具備床褥枕頭，各有五百具。又變化出五百盞燈，沒有煙焰。（出自《雜阿含經》第四十九卷）
魔王（Mara）騷擾目連（Maudgalyayana），為他說自己前身是魔的事情
當時，目連在夜晚黑暗中經行。弊魔（Evil Mara）自己變化成影子進入目連的腹中。目連進入三昧（Samadhi，禪定）觀察它的根源，就對弊魔說：『快出去，快出去，不要騷擾佛陀的弟子，這樣會讓你長夜受苦。』魔心想：『這個沙門（Shramana，出家人）還沒有見過我，竟然胡說八道。即使他的老師尚且不知道我，更何況他的弟子。』目連回答說：『我甚至知道你心中所想。』魔立刻感到恐懼，知道自己已經被發現了，立刻變化出身形，站在目連面前。
【English Translation】 English version: People offer sacrifices to deities, slaughtering animals for food, but such offerings cannot protect the lives of the living; they only increase sins. These foolish people do not know to sit and contemplate the causes of poverty. Hariti (Mother of Demons), upon hearing the Buddha's teachings, repented wholeheartedly and immediately attained the state of Srotapanna (stream-enterer). She knelt before the Buddha and said, 'May the Buddha have compassion on me and allow me to reside near the Buddha's monastery. I wish to summon my thousand children, I wish to have them make a vow with the Buddha, and I wish to repay the kindness of all beings in heaven and on earth.' The Buddha said, 'Excellent, if you have such intentions, that is very good.' The Buddha said, 'Then reside near the Buddha's monastery. Those people in the country who have no children, when they come to you seeking children, you should grant them children according to their wishes. I will command your children to protect them and not to disturb them wantonly again.' Those who wish to seek blessings from Hariti should invoke the name P'u-t'o Mo-ni-p'o (Buddhamani-patra). Her elder sister is named Chih-ni (Jih-ni). All the ghosts in heaven and on earth are under the jurisdiction of Mani-patra. Within the four seas, ships and vehicles, and the property of those who make a living, all belong to Mani-patra. Mani-patra made a vow with the Buddha, received the precepts, and is responsible for protecting people's property. Chih-ni is responsible for going to help people when they give birth. (From the Hariti Sutra)
Kuma Yaksha invites the Buddha to set up dwellings and lamps
At that time, the Kuma Yaksha ghost came to where the Buddha was, bowed at the Buddha's feet, and stood aside. At that time, the Kuma ghost said to the Buddha, 'World Honored One, now I invite the World Honored One and all the assembly to stay here tonight.' The World Honored One remained silent in agreement. At that time, Kuma transformed five hundred layers of overlapping dwellings, bedding, sitting beds, all equipped with mattresses and pillows, five hundred of each. He also transformed five hundred lamps, without smoke or flames. (From the Samyukta Agama Sutra, Volume 49)
Mara harasses Maudgalyayana, telling him about his past life as a demon
At that time, Maudgalyayana was walking in the dark of night. The Evil Mara transformed himself into a shadow and entered Maudgalyayana's abdomen. Maudgalyayana entered Samadhi (meditative absorption) and observed its origin, and then said to the Evil Mara, 'Get out, get out, do not harass the Buddha's disciple, or you will suffer for a long night.' The demon thought, 'This Shramana (ascetic) has not even seen me, yet he is speaking nonsense. Even his teacher does not know me, let alone his disciple.' Maudgalyayana replied, 'I even know what you are thinking in your heart.' The demon immediately felt fear, knowing that he had been discovered, and immediately transformed his body and stood before Maudgalyayana.
告魔。過去之世拘樓秦佛時。我曾為魔。號曰瞑恨。吾有一姊。名曰黤黑。汝為作子。以是知之是吾姊子。時佛出世。有二弟子。一曰洪音。二曰知想。何故名曰洪音。住于梵天磬咳出聲。聞於三千。知想者獨處閑居坐山樹下。三昧正受牧牛羊人擔薪負草。各相謂言。此已命過共阇維之。知想從三昧起入城分衛(出弊魔試目連經又出中阿含經第二十七卷)。
鬼得他心害怨女人十一
曾有一女人。為餓鬼所持。即以咒術而問鬼言。何以惱他女人。鬼答之言。此女人者是我怨家。五百世中而常殺我。我亦五百世中。斷其命根。若彼能捨舊怨之心。我亦能捨。爾時女人作如是言。我今已舍怨心。鬼觀女人雖口言舍。而心不放。即斷其命(出抄毗婆沙經第八卷)。
波旬嬈固文殊十二
魔設供膳。化作四萬比丘。著垢弊敗衣執持破缽。胸背悉露面貌醜惡。跛蹇痤僂心懷遑懅。受種種食。文殊令諸化人缽食常滿。揣食在口饐不得納。身體不安自然躄地問于魔言。比丘何故不食。魔曰。是欲死矣。文殊曰。無毒之人豈復行垢毒耶。有淫怒癡人是則為毒。因為說法我無是毒。五百諸天從魔來者。發菩提心(出文殊現寶藏經下卷)。
餓鬼請問目連所因得苦十三
目連至恒河邊。見五百餓鬼群
【現代漢語翻譯】 現代漢語譯本：魔對[目連]說：『過去拘樓秦佛（Kakusandha Buddha）在世時，我曾是魔，名叫瞑恨（Minghen）。我有一個姐姐，名叫黤黑（Yanhei）。你為她做了兒子，由此可知你是我的外甥。當時佛出世，有兩位弟子，一位叫洪音（Hongyin），一位叫知想（Zhixiang）。為什麼叫洪音呢？因為他住在梵天，咳嗽的聲音都能傳遍三千大千世界。知想則獨自在僻靜的地方，坐在山間的樹下，進入三昧正定。牧牛羊的人和挑柴背草的人，都互相說，『這個人已經死了』，於是共同將他火化。知想從三昧中醒來，進入城中乞食。』（出自《出弊魔試目連經》和《中阿含經》第二十七卷）
鬼得他心害怨女人十一
曾經有一個女人，被餓鬼所控制。於是用咒術來問鬼說：『你為什麼要惱害這個女人？』鬼回答說：『這個女人是我的仇人，五百世中常常殺我。我也在五百世中，斷絕她的性命。如果她能捨棄舊日的怨恨之心，我也能捨棄。』當時女人這樣說：『我現在已經捨棄了怨恨之心。』鬼觀察這個女人，雖然口頭上說捨棄，但心裡並沒有放下，於是就斷絕了她的性命。（出自《抄毗婆沙經》第八卷）
波旬嬈固文殊十二
魔王[波旬]設定供養齋飯，變化出四萬個比丘，穿著骯髒破舊的衣服，拿著破缽，胸背都露了出來，面貌醜陋，跛腳駝背，內心驚慌恐懼，接受各種各樣的食物。[文殊菩薩]讓所有變化出來的人的缽都裝滿食物，他們把食物塞進嘴裡卻嚥不下去，身體感到不適，自然就倒在地上。文殊問魔王說：『這些比丘為什麼不吃東西？』魔王說：『他們快要死了。』文殊說：『沒有毒的人怎麼會行使毒害呢？有淫慾、嗔怒、愚癡的人才是毒。』於是為他們說法，說自己沒有這些毒。五百個從魔王那裡來的人，都發了菩提心。（出自《文殊現寶藏經》下卷）
餓鬼請問目連所因得苦十三
[目連]來到恒河邊，看見五百個餓鬼。
【English Translation】 English version: The demon said to [Maudgalyayana]: 'In the past, during the time of Kakusandha Buddha (拘樓秦佛), I was a demon named Minghen (瞑恨). I had an elder sister named Yanhei (黤黑). You became her son, so I know you are my nephew. At that time, when the Buddha appeared in the world, there were two disciples, one named Hongyin (洪音) and the other named Zhixiang (知想). Why was he called Hongyin? Because he lived in the Brahma heaven, and the sound of his cough could be heard throughout the three thousand great thousand worlds. Zhixiang, on the other hand, lived alone in a secluded place, sitting under a tree in the mountains, entering into Samadhi. The cowherds and shepherds, and those carrying firewood and grass, all said to each other, 'This person is dead,' and together they cremated him. Zhixiang awoke from Samadhi and entered the city to beg for food.' (From the Sutra on Maudgalyayana Being Tested by the Evil Demon and the Madhyama Agama Sutra, Volume 27)
Ghosts Obtain Others' Thoughts and Harm Resentful Women - Eleven
Once there was a woman who was possessed by a hungry ghost. So, they used incantations to ask the ghost, 'Why are you tormenting this woman?' The ghost replied, 'This woman is my enemy, and she has killed me many times in five hundred lifetimes. I have also taken her life in five hundred lifetimes. If she can relinquish her old resentment, I can also relinquish mine.' At that time, the woman said, 'I have now relinquished my resentment.' The ghost observed that although the woman said she had relinquished it, she had not let go in her heart, so it took her life. (From the Abhidharma-mahāvibhāṣā-śāstra, Volume 8)
Pāpiyas Tempts Mañjuśrī - Twelve
The demon king [Pāpiyas] prepared an offering of food and transformed into forty thousand bhikshus, wearing dirty and tattered robes, carrying broken bowls, with their chests and backs exposed, ugly faces, lame and hunchbacked, with fearful hearts, receiving all kinds of food. [Mañjuśrī Bodhisattva] caused the bowls of all the transformed people to be filled with food, but when they put the food in their mouths, they could not swallow it, their bodies felt uncomfortable, and they naturally fell to the ground. Mañjuśrī asked the demon king, 'Why are these bhikshus not eating?' The demon king said, 'They are about to die.' Mañjuśrī said, 'How can someone without poison practice poison? Those with lust, anger, and ignorance are the poison.' Then he preached the Dharma to them, saying that he had none of these poisons. Five hundred people who came from the demon king all aroused the Bodhi mind. (From the Mañjuśrī Manifests Treasure Sutra, Lower Volume)
Hungry Ghosts Ask Maudgalyayana About the Cause of Their Suffering - Thirteen
[Maudgalyayana] went to the Ganges River and saw five hundred hungry ghosts.
來趣水有守水鬼。鐵杖驅逐令不得近。於是諸鬼逕詣目連。禮目連足各問其罪。一鬼曰。我受此身常患熱渴。先聞恒河水清且涼。歡喜趣之沸熱壞身。試飲一口。五藏燋爛臭不可當。何因緣故受如此罪。目連曰。汝先世時作相師。相人吉兇。少實多虛。或毀或譽。自稱審諦以動人心。詐惑欺誑以求財利。迷惑眾生失如意事。
復有一鬼言。我常為大狗利牙赤白來啖我肉遺有骨在。風來吹起。肉續復生。狗復來啖。此苦何因。目連答言。汝前世時作天祠主。常教眾生殺羊以血祠天。汝自食肉。是故今日以肉償之。
復有一鬼言。我常身上有糞周遍涂漫。亦復啖之。是罪何因。目連答曰。汝前世時作婆羅門。惡邪不信。道人乞食取缽盛滿糞以飯著上持與道人。道人持還以手食飯。糞污其手。是故今日受如此罪。
復有一鬼言。我腹極大如甕。咽喉手腳其細如針。不得飲食。何因此苦。目連答言。汝前世時作聚落主。自恃豪貴。飲食縱橫輕欺餘人。奪其飲食飢困眾生。
復有一鬼言。我常趣溷欲啖食糞。有大群鬼捉杖驅我不得近廁。中爛臭飢困無賴。何因如此。目連答言。汝前世時作佛圖主。有諸白衣供養眾僧供辦食具。汝以粗供設客僧。細者自食。
復有一鬼言。我身上遍滿生舌。斧來斫
【現代漢語翻譯】 現代漢語譯本 來趣水邊有守護水域的鬼。手持鐵杖的鬼驅趕他們，不讓他們靠近。於是這些鬼直接去見 Maudgalyāyana（目連，佛陀的弟子，以神通著稱）。他們向 Maudgalyāyana（目連）頂禮，各自詢問自己所受的罪報。一個鬼說：『我受此身，常受熱渴之苦。先前聽說恒河水清涼，歡喜地前去，卻被沸水燙壞身體。嘗試喝一口，五臟焦爛，臭不可聞。是什麼因緣讓我受如此罪？』 Maudgalyāyana（目連）回答說：『你前世做相士，為人看相，少說實話，多是虛假之言。或譭謗或讚譽，自稱準確，以此動搖人心。用欺詐迷惑的手段求取錢財利益，迷惑眾生，使他們失去如意之事。』 又有一個鬼說：『我經常被大狗用鋒利的牙齒，赤紅而又雪白的牙齒，來吃我的肉，只留下骨頭。風吹來，肉又重新生長出來。狗又來吃。這是什麼苦因？』 Maudgalyāyana（目連）回答說：『你前世做天祠的主持，經常教唆眾生殺羊，用血來祭祀天神。你自己吃肉。所以今天用肉來償還。』 又有一個鬼說：『我身上經常遍滿糞便，塗抹全身。而且還要吃這些糞便。這是什麼罪因？』 Maudgalyāyana（目連）回答說：『你前世做婆羅門，邪惡而不信正法。有修道之人來乞食，你取來缽，盛滿糞便，放在飯上，拿給修道之人。修道之人拿回去，用手吃飯，糞便弄髒了他的手。所以今天受如此罪。』 又有一個鬼說：『我的肚子極大，像個甕。咽喉、手腳卻細如針。無法飲食。是什麼原因導致這種痛苦？』 Maudgalyāyana（目連）回答說：『你前世做村落的首領，仗恃自己豪橫富貴，飲食放縱，輕視欺負他人。奪取他們的飲食，使眾生飢餓困苦。』 又有一個鬼說：『我經常去廁所想吃糞便。有一大群鬼拿著棍杖驅趕我，不讓我靠近廁所。在腐爛惡臭中飢餓困苦，無所依靠。是什麼原因導致這樣？』 Maudgalyāyana（目連）回答說：『你前世做寺廟的住持，有在家信徒供養眾僧，準備了食物。你用粗劣的食物供養外來的僧人，精細的食物自己吃。』 又有一個鬼說：『我身上遍佈舌頭，用斧頭砍。』
【English Translation】 English version By the water's edge, there are water-guarding ghosts. Iron-staff-wielding ghosts drive them away, preventing them from approaching. Consequently, these ghosts directly visit Maudgalyāyana (a disciple of the Buddha known for his supernatural powers). They prostrate at Maudgalyāyana's (目連) feet, each inquiring about their respective sins. One ghost says, 'I suffer in this body, constantly afflicted by heat and thirst. Previously, I heard that the Ganges River's water was clear and cool, and joyfully went there, only to have my body scalded by boiling water. Attempting to drink a mouthful, my internal organs were scorched and rotten, unbearably foul. What cause and condition led me to suffer such a torment?' Maudgalyāyana (目連) replies, 'In your previous life, you were a fortune-teller, assessing people's fortunes, speaking little truth and much falsehood. Either slandering or praising, you claimed accuracy to sway people's hearts. You used deceitful and misleading means to seek wealth and profit, deluding sentient beings, causing them to lose desired outcomes.' Another ghost says, 'I am constantly devoured by large dogs with sharp, red and white teeth, leaving only bones behind. When the wind blows, the flesh regrows. The dogs then return to devour it again. What is the cause of this suffering?' Maudgalyāyana (目連) replies, 'In your previous life, you were the master of a heavenly shrine, often instructing sentient beings to slaughter sheep and use blood to sacrifice to the heavens. You yourself consumed the meat. Therefore, today you repay with your own flesh.' Another ghost says, 'My body is constantly covered with excrement, smeared all over. Moreover, I must also eat this excrement. What is the cause of this sin?' Maudgalyāyana (目連) replies, 'In your previous life, you were a Brahmin, wicked and without faith in the true Dharma. When a mendicant came to beg for food, you took a bowl, filled it with excrement, placed it on top of the rice, and gave it to the mendicant. The mendicant took it back and ate the rice with his hands, soiling his hands with excrement. Therefore, today you suffer such a torment.' Another ghost says, 'My belly is extremely large, like a jar. My throat, hands, and feet are as thin as needles. I cannot eat or drink. What causes this suffering?' Maudgalyāyana (目連) replies, 'In your previous life, you were the leader of a village, relying on your wealth and arrogance, indulging in food and drink, and belittling and bullying others. You seized their food and drink, causing sentient beings to suffer from hunger and hardship.' Another ghost says, 'I constantly go to the latrine wanting to eat excrement. A large group of ghosts with sticks drive me away, preventing me from approaching the latrine. I suffer hunger and hardship in the rotting stench, without any recourse. What causes this?' Maudgalyāyana (目連) replies, 'In your previous life, you were the abbot of a monastery. When lay devotees made offerings to the Sangha, preparing food, you offered the coarse food to visiting monks, and kept the fine food for yourself.' Another ghost says, 'My body is covered with tongues, and axes come to chop them.'
舌。斷續復生如此不已。何因故爾。目連答言。汝前世時作道人。眾僧差作蜜漿。石蜜塊大難消。以斧斫之。盜心啖一口。以是因緣故還斫舌也。
復有一鬼言。我常有七枚熱鐵丸直入我口。入腹五藏燋爛。出還復入。何因故受此罪。目連答言。汝前世時作沙彌。行果瓜子到其師所。敬其師故偏心多與實長七枚。
復有一鬼言。常有二熱鐵輪。在我兩腋下。轉身體燋爛。何因故爾。目連答曰。汝前世時。與眾僧作餅。盜心取兩幡俠兩腋底。
復有一餓鬼言。我丸極大如甕。行時擔著肩上。住則坐上進止患苦。何因故爾。目連答曰。汝前世時作市令。常以輕秤小斗與。重秤大斗取。常自欲得大利於己侵克餘人。
復有一鬼言。我常兩肩有眼。胸有口鼻。常無有頭。何因故爾。目連答言。汝前世時恒作魁膾。弟子若殺罪人時。汝常有歡喜心。以繩著結挽之。
復有一鬼言。我常有熱鐵針。入出我身受苦無賴。何因故爾。目連答言。汝前世時作調馬師。或作調象。馬難制。汝以鐵針刺腳。又時牛遲亦以針刺。復有一鬼言。我身常有火出燃懊惱。何因故爾。目連答言。汝前世時作國王夫人。更一夫人王甚幸愛。常生妒心伺欲危害。值王臥起去。時所愛夫人眠猶未起著衣。即生噁心正值作餅。有
【現代漢語翻譯】 現代漢語譯本 鬼問道：『我的舌頭被砍斷後又斷斷續續地復生，如此循環不已，這是什麼原因呢？』 目連（Maudgalyayana，佛陀的弟子，以神通著稱）回答說：『你前世做道人的時候，眾僧指派你製作蜜漿。石蜜塊太大難以融化，你用斧頭砍它，因為起了盜心偷吃了一口。因為這個因緣，所以現在要還報被砍舌的果報。』
又有一個鬼說：『我經常有七枚燒紅的鐵丸直接進入我的口中，進入腹中，五臟都被燒焦爛。出來后又再次進入。我因為什麼原因要遭受這樣的罪呢？』 目連回答說：『你前世做沙彌（śrāmaṇera，佛教術語，指已出家但尚未正式受比丘戒的男性修行者）的時候，拿著水果瓜子去給你的師父。因為尊敬你的師父，所以偏心多給了他七枚飽滿的瓜子。』
又有一個鬼說：『經常有兩隻燒紅的鐵輪，在我的兩腋下轉動，身體被燒焦爛。這是什麼原因呢？』 目連回答說：『你前世的時候，與眾僧一起做餅，因為起了盜心，偷拿了兩塊幡布夾在兩腋下。』
又有一個餓鬼說：『我的睪丸極大，像甕一樣。行走時要用肩膀扛著，停下來就坐在上面，進退都感到痛苦。這是什麼原因呢？』 目連回答說：『你前世做市場管理者的時候，經常使用輕的秤和小容量的斗來賣出，用重的秤和大容量的斗來買入。總是想為自己獲得大利益，侵佔剋扣別人。』
又有一個鬼說：『我經常兩肩上有眼睛，胸前有口鼻，卻常常沒有頭。這是什麼原因呢？』 目連回答說：『你前世經常做劊子手。弟子們殺罪人的時候，你常常有歡喜心，用繩子套住罪人拉緊。』
又有一個鬼說：『我經常有燒紅的鐵針，進出我的身體，受苦無邊。這是什麼原因呢？』 目連回答說：『你前世做馴馬師，或者馴象師。馬難以馴服，你就用鐵針刺它的腳。有時牛行動遲緩，你也用針刺它。』 又有一個鬼說：『我的身體經常有火冒出來，燃燒得我懊惱痛苦。這是什麼原因呢？』 目連回答說：『你前世做國王的夫人，因為國王非常寵愛另一位夫人，你經常心生嫉妒，伺機想要危害她。有一次國王起身離開了，那位受寵的夫人還在睡覺沒有起床穿衣服，你立刻生起惡念，正好在做餅，有』
【English Translation】 English version A ghost asked: 'My tongue is cut off and then intermittently regrows, repeating this process endlessly. What is the cause of this?' Maudgalyayana (one of the Buddha's main disciples, known for his supernatural powers) replied: 'In your previous life, you were a Daoist practitioner. The monastic community assigned you to make honey syrup. The rock candy was large and difficult to dissolve, so you chopped it with an axe. Because you had a thieving thought and took a bite, you are now repaying the karmic consequence of having your tongue cut off.'
Another ghost said: 'I constantly have seven hot iron balls that directly enter my mouth, and when they enter my abdomen, my five internal organs are scorched and rotten. After coming out, they re-enter. What is the reason I suffer this torment?' Maudgalyayana replied: 'In your previous life, you were a śrāmaṇera (a Buddhist term referring to a male novice who has left home but has not yet formally received the vows of a bhikkhu). You took fruit seeds to your teacher. Out of respect for your teacher, you favored him by giving him seven plump seeds.'
Another ghost said: 'There are constantly two hot iron wheels rotating under my armpits, scorching and rotting my body. What is the cause of this?' Maudgalyayana replied: 'In your previous life, you were making cakes with the monastic community. Because you had a thieving thought, you stole two pieces of banner cloth and tucked them under your armpits.'
Another hungry ghost said: 'My testicles are extremely large, like urns. When walking, I have to carry them on my shoulders, and when I stop, I sit on them, making it painful to move forward or backward. What is the cause of this?' Maudgalyayana replied: 'In your previous life, you were a market administrator. You often used light scales and small measures to sell, and heavy scales and large measures to buy. You always wanted to gain great profit for yourself, encroaching upon and exploiting others.'
Another ghost said: 'I constantly have eyes on my shoulders and a mouth and nose on my chest, but I often have no head. What is the cause of this?' Maudgalyayana replied: 'In your previous life, you were often an executioner. When your disciples killed criminals, you often had a joyful heart, putting a rope around the criminals and pulling it tight.'
Another ghost said: 'I constantly have hot iron needles entering and exiting my body, causing me endless suffering. What is the cause of this?' Maudgalyayana replied: 'In your previous life, you were a horse trainer or an elephant trainer. When the horses were difficult to tame, you would use iron needles to prick their feet. Sometimes, when the oxen were slow, you would also prick them with needles.' Another ghost said: 'My body constantly emits fire, burning me with distress and pain. What is the cause of this?' Maudgalyayana replied: 'In your previous life, you were the king's wife. Because the king greatly favored another wife, you often felt jealous and sought opportunities to harm her. Once, when the king got up and left, the favored wife was still sleeping and had not gotten dressed. You immediately had an evil thought, just as you were making cakes, there was'
熱麻油即以灌其腹。腹爛即死。
復有一鬼言。常有旋風迴轉我身。不得自在隨意東西。心常惱悶。何因故爾。目連答言。汝前世時常作卜師。或時實語或時妄語。迷惑人心不得隨意。
復有一鬼言。我身常如塊肉。無有腳眼耳鼻等。恒為蟲鳥所食。罪苦難堪。何因緣故。答言。汝前世時常與他藥墮他兒胎。
復有一鬼言。常有熱鐵籠。籠絡我身。燋熱懊惱。何因受此。目連答言。汝前世時常以羅網掩捕魚鳥。
復有一鬼言。我以物自蒙籠頭。亦常畏人來殺我。心常怖懼不可堪忍。何因故爾。答言。汝前世時淫犯外色常畏人見。或畏其夫捉縛打殺。或畏官法戮之都市。恐怖相續。
復有一鬼問曰。我受此身。肩上常有銅瓶滿中洋銅。手捉一杓取自灌頭。舉體燋爛。如是受苦無數無量。有何罪咎。答言。汝前世時出家為道。僧典飲食。以一蘇瓶私著余處。有客道人來者不與之。去已出蘇行與舊僧。此蘇是招提僧物一切有分。此人藏隱雖與不等。由是緣故受此罪也(出雜藏經)。
惡鬼見帝釋形稍丑滅十四
釋提桓因在普集講堂。與玉女共相娛樂。是時有天子白帝釋言。瞿翼當知。今有惡鬼在尊座上。今三十三天極懷恚怒鬼轉端正顏貌勝常。釋提桓因便作是念。此鬼必是神妙
【現代漢語翻譯】 現代漢語譯本：用滾燙的麻油灌入它的腹中，腹部潰爛后便死去。
又有一個鬼說：『經常有旋風迴旋我的身體，不能自由自在地隨意東西，心中常常煩惱鬱悶，是什麼原因呢？』 目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）回答說：『你前世常常做占卜師，有時說真話，有時說假話，迷惑人心，使人不得如意。』
又有一個鬼說：『我的身體常常像一塊肉，沒有腳、眼、耳、鼻等，經常被蟲鳥所吃，罪苦難以忍受，是什麼因緣呢？』 回答說：『你前世常常給人墮胎藥，墮掉別人的孩子。』
又有一個鬼說：『經常有熱鐵籠，籠罩我的身體，焦熱懊惱，因為什麼原因遭受這種痛苦？』 目連（Maudgalyayana）回答說：『你前世常常用羅網捕捉魚鳥。』
又有一個鬼說：『我用東西自己矇住頭，也常常害怕別人來殺我，心中常常恐懼，無法忍受，是什麼原因呢？』 回答說：『你前世淫亂，侵犯別人的妻子，常常害怕被人看見，或者害怕她的丈夫捉住捆綁打殺，或者害怕官府在都市裡處決你，恐怖的事情接連不斷。』
又有一個鬼問道：『我受這種身體，肩膀上常常有一個銅瓶，裡面裝滿熔化的銅，手裡拿著一個勺子，取銅自己灌頭，全身焦爛，這樣受苦無數無量，有什麼罪過呢？』 回答說：『你前世出家修道，掌管僧眾的飲食，把一瓶酥油私自藏在別的地方，有外來的道人來，你不給他，等他走了以後，就把酥油拿出來分給原來的僧人。這酥油是寺院僧眾的物品，每個人都有份。你把酥油藏起來，即使分給別人了，也是不公平的。因為這個緣故，所以受這種罪報（出自《雜藏經》）。』
惡鬼見到帝釋（Indra，佛教的護法神）的形象稍微醜陋就消失了 第十四
釋提桓因（Śakro devānām indraḥ，忉利天之主）在普集講堂，與玉女一起娛樂。這時有天子告訴帝釋（Śakro devānām indraḥ）說：『瞿翼（Gokula）應當知道，現在有惡鬼在您的座位上。現在三十三天（Trayastrimsa，欲界六天之一，位於須彌山頂）非常憤怒，而那鬼的容貌卻變得端正，勝過平常。』 釋提桓因（Śakro devānām indraḥ）於是這樣想：『這鬼必定是神妙的。』
【English Translation】 English version: Hot sesame oil was poured into its belly, and it died when its belly rotted.
Another ghost said, 'There are often whirlwinds swirling around my body, preventing me from freely moving east and west. My heart is constantly troubled and depressed. What is the cause of this?' Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers) replied, 'In your previous life, you often worked as a diviner, sometimes speaking truthfully and sometimes falsely, confusing people's minds and preventing them from getting what they wanted.'
Another ghost said, 'My body is often like a lump of flesh, without feet, eyes, ears, nose, etc., and is constantly eaten by insects and birds. The suffering is unbearable. What is the cause of this?' He replied, 'In your previous life, you often gave people medicine to abort their children.'
Another ghost said, 'There is often a hot iron cage that covers my body, causing scorching heat and distress. Why do I suffer this?' Maudgalyayana (Maudgalyayana) replied, 'In your previous life, you often used nets to catch fish and birds.'
Another ghost said, 'I cover my head with something myself, and I am also constantly afraid that people will come to kill me. My heart is constantly fearful and unbearable. What is the cause of this?' He replied, 'In your previous life, you were promiscuous and violated other people's wives, constantly fearing being seen, or fearing that her husband would catch, bind, beat, and kill you, or fearing that the government would execute you in the city. Terrifying events followed one after another.'
Another ghost asked, 'I receive this body, and there is often a copper pot on my shoulder filled with molten copper. I hold a ladle and pour it on my head, causing my whole body to be scorched. I suffer countless amounts of suffering like this. What sins have I committed?' He replied, 'In your previous life, you left home to cultivate the Way and were in charge of the Sangha's food and drink. You secretly hid a pot of ghee elsewhere. When visiting ascetics came, you did not give it to them. After they left, you took out the ghee and distributed it to the original monks. This ghee belonged to the Sangha of the monastery, and everyone had a share. You hid the ghee, and even if you distributed it to others, it was unfair. Because of this reason, you receive this retribution (from the Miscellaneous Collection Sutra).'
Evil ghosts disappear when they see that Indra's (Śakro devānām indraḥ, the lord of the Trayastrimsa Heaven) form is slightly ugly. Fourteenth
Śakro devānām indraḥ (Śakro devānām indraḥ, the lord of the Trayastrimsa Heaven) was in the Universal Gathering Lecture Hall, enjoying himself with jade maidens. At this time, a deva told Śakro devānām indraḥ (Śakro devānām indraḥ), 'Gokula (Gokula) should know that there is now an evil ghost on your seat. Now the Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the desire realm, located on the summit of Mount Sumeru) is extremely angry, but the ghost's appearance has become upright and surpasses the ordinary.' Śakro devānām indraḥ (Śakro devānām indraḥ) then thought, 'This ghost must be miraculous.'
之鬼。往至鬼所相去不遠。自稱姓名。吾是釋提桓因諸天之主。惡鬼轉丑可惡。稍稍滅(出增一阿含經第二十七卷)。
鬼還鞭其故尸十五
昔外國有人死。魂還自鞭其尸。傍人問曰。是人已死何以復鞭。報曰。此是我故身。為我作惡。見經戒不讀。偷盜欺詐犯人婦女。不孝父母兄弟。惜財不肯佈施。今死令我墮惡道中。勤苦毒痛不可復言。是故來鞭之耳(出譬喻經)。
經律異相卷第四十六 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第四十七(雜獸畜生部上)
梁沙門僧旻寶唱等集師子一(七事)像二(四事)馬三(一事)牛四(四事)驢五(二事)狗六(四事)鹿七(二事)銘陀八(一事)狐九(一事)狼十(一事)獼猴十一(六事)兔十二(一事)貓貍十三(二事)鼠十四(一事)
師子第一師子王為獼猴欲捨命一師子王有十一勝事二師子食象哽死木雀為拔得蘇后遂忘恩三師子有二子為獵者所殺同生長者家得道四師子王墮井為野干所救五師子虎為善友野干兩舌分身喪命六師子等十二獸更次教化七
師子王為獼猴欲捨命一
過去世有一師子王。在深山窟。常作是念。我是一切獸中之王。力能視護一切諸獸。山中有二獼猴。共生二子。
【現代漢語翻譯】 現代漢語譯本： 之鬼。我前往惡鬼所在之處，距離不遠。我自稱姓名，我是釋提桓因（Śakro devānām indraḥ，諸天之主）。那惡鬼變得醜陋可憎，漸漸消失。（出自《增一阿含經》第二十七卷）
鬼魂鞭打自己的舊尸十五下
過去，外國有個人死了，魂魄回來鞭打自己的屍體。旁邊的人問：『這個人已經死了，為什麼還要鞭打他？』鬼魂回答說：『這是我以前的身體，為我做了很多惡事。見到經書和戒律不讀，偷盜欺詐，侵犯別人的婦女，不孝順父母兄弟，吝惜錢財不肯佈施。現在死了，讓我墮入惡道之中，勤勞辛苦，痛苦不堪。所以回來鞭打它。』（出自《譬喻經》）
《經律異相》卷第四十六 《大正藏》第53冊 No. 2121 《經律異相》
《經律異相》卷第四十七（雜獸畜生部上）
梁朝沙門僧旻、寶唱等編輯整理：獅子一（七事），像二（四事），馬三（一事），牛四（四事），驢五（二事），狗六（四事），鹿七（二事），銘陀八（一事），狐九（一事），狼十（一事），獼猴十一（六事），兔十二（一事），貓貍十三（二事），鼠十四（一事）。
獅子第一：獅子王為獼猴想要捨棄生命一，獅子王有十一勝事二，獅子吃象被噎死，木雀為它拔出食物后就忘記恩情三，獅子有兩個兒子被獵人所殺，與同在長者家生長的孩子一起得道四，獅子王掉進井裡被野干所救五，獅子和老虎是好朋友，野干兩面三刀，分身喪命六，獅子等十二種野獸輪流教化七。
獅子王為獼猴想要捨棄生命一
過去世，有一隻獅子王，住在深山洞穴里。常常這樣想：『我是一切野獸中的王，有能力保護所有的野獸。』山中有兩隻獼猴，各自生了兩個孩子。
【English Translation】 English version: A demon. I went to the place where the demon was, not far away. I announced my name, I am Śakro devānām indraḥ (釋提桓因, Lord of the Gods). That demon became ugly and hateful, gradually disappearing. (From the Ekottara Agama Sutra, Volume 27)
A ghost whips its own old corpse fifteen times
In the past, there was a person in a foreign country who died, and his spirit returned to whip his own corpse. A person nearby asked: 'This person is already dead, why are you still whipping him?' The ghost replied: 'This is my old body, it did many evil deeds for me. It didn't read the scriptures and precepts when it saw them, it stole and deceived, violated other people's women, was not filial to parents and siblings, and was stingy with money and unwilling to give alms. Now that I am dead, it has caused me to fall into an evil path, where I am diligent, suffering, and in unbearable pain. That is why I have come back to whip it.' (From the Avadāna Sutra)
Excerpts from Sutras and Vinaya, Volume 46 Taisho Tripitaka Volume 53, No. 2121, Excerpts from Sutras and Vinaya
Excerpts from Sutras and Vinaya, Volume 47 (Miscellaneous Beasts and Animals, Part 1)
Compiled and edited by the Liang Dynasty monks Sengmin and Baochang: Lion 1 (7 events), Elephant 2 (4 events), Horse 3 (1 event), Cow 4 (4 events), Donkey 5 (2 events), Dog 6 (4 events), Deer 7 (2 events), Mingtuo 8 (1 event), Fox 9 (1 event), Wolf 10 (1 event), Macaque 11 (6 events), Rabbit 12 (1 event), Cat and Civet 13 (2 events), Rat 14 (1 event).
Lion 1: The Lion King wants to give up his life for the Macaque 1, The Lion King has eleven superior qualities 2, The Lion chokes to death eating an elephant, the Woodpecker pulls out the food for him and is then forgotten 3, The Lion has two sons who are killed by hunters, and attain enlightenment together with the children who grew up in the house of the Elder 4, The Lion King falls into a well and is saved by the Jackal 5, The Lion and Tiger are good friends, the Jackal is two-faced, and loses his life by dividing himself 6, The Lion and twelve other beasts take turns teaching 7.
The Lion King wants to give up his life for the Macaque 1
In the past, there was a Lion King who lived in a cave in the deep mountains. He often thought: 'I am the king of all beasts, and I have the ability to protect all the beasts.' There were two macaques in the mountains, each of whom had two children.
時二獼猴問師子王。王若能護一切獸者。我今二子以相委付。我欲余行求覓飲食。時師子王即便許之。獼猴留寄二子即舍而行。是時山中有一鷲鳥王。厥名利見。師子王睡。即便摶取獼猴二子處險而住。師子王即寤。即白鷲言。
我今固請 見為放之 莫令失信 生我慚愧
鷲王答曰。
我能飛行空 無畏過汝界 若欲護二子 為我應捨身
師子又曰。
我今護二子 捨身如枯草 護身而妄語 云何得稱行
說是偈已。即至高處欲舍其身。鷲王復曰。
為他能捨身 則受無上樂 施汝獼猴子 愿王莫自害(出大集經第三卷)
師子王有十一勝事二
師子王生住深。山大谷。方頰巨骨身肉肥滿。頭大眼長眉高而廣。口鼻淵方齒齊而利。吐赤白舌雙耳高上。修脊細腰其腹不現。六牙長尾髦發光潤。自知氣力牙爪鋒芒。四足據地安住巖穴振尾出聲。若有能具如是相者。當知真師子王。晨朝出穴顰申欠呿。四向顧視發聲震吼。為十一事。一壞實非師子詐作師子。二自試身力。三令住處凈。四使子知處。五群輩無怖心。六睡者得覺。七諸獸不敢放逸。八諸獸得來依附。九調大香象。十告諸子息。十一莊嚴眷屬。凡聞師子吼。水住深潛。陸行藏穴。高飛
【現代漢語翻譯】 現代漢語譯本： 當時，有兩隻獼猴（Mihou，一種猴子）問獅子王（Shiziwang）。『大王如果能夠保護所有的野獸，我們現在就把這兩個孩子託付給您。我們想去別的地方尋找食物。』當時獅子王就答應了它們。獼猴留下兩個孩子就離開了。 這時，山中有一隻鷲鳥王（Jiudiaowang），名字叫利見（Lijian）。當時獅子王正在睡覺，鷲鳥王就抓走了獼猴的兩個孩子，把它們帶到險峻的地方藏了起來。獅子王醒來后，立刻對鷲鳥王說： 『我今天懇請您，放了它們吧，不要失信於人，讓我感到慚愧。』 鷲鳥王回答說： 『我能飛翔在天空，無所畏懼地飛過你的領地。如果你想保護這兩個孩子，就為我捨棄你的身體吧。』 獅子王又說： 『我今天爲了保護這兩個孩子，捨棄身體就像捨棄枯草一樣。如果爲了保全自身而說謊，怎麼能稱得上是修行呢？』 說完這首偈語后，獅子王就走到高處想要捨棄自己的身體。鷲鳥王又說： 『爲了他人能夠捨棄身體，就能獲得無上的快樂。把獼猴的孩子還給你，希望大王不要自尋短見。』（出自《大集經》第三卷） 獅子王有十一項殊勝之處： 獅子王生活在深山大谷中，臉頰寬闊，骨骼粗大，身體肥壯。頭大眼長，眉毛高而寬廣。口鼻深邃方正，牙齒整齊而鋒利。吐出紅色和白色的舌頭，雙耳高聳。背部挺直，腰部纖細，腹部不顯。有六顆長牙，尾巴長，毛髮光亮潤澤。它知道自己的氣力、牙齒和爪子的鋒利。四隻腳穩穩地站在地上，安住在巖穴中，搖動尾巴發出聲音。如果有什麼動物具備這樣的相貌，就應該知道它是真正的獅子王。每天早晨從洞穴里出來，皺眉伸腰打哈欠，向四面張望，發出震耳欲聾的吼聲。這有十一項作用：一是讓那些假裝獅子的動物暴露原形；二是測試自己的力量；三是使居住的地方乾淨；四是讓幼崽知道自己的位置；五是使同伴沒有恐懼之心；六是使沉睡的動物醒來；七是使各種野獸不敢放縱；八是使各種野獸前來依附；九是調伏大象；十是告訴自己的孩子；十一是莊嚴眷屬。凡是聽到獅子吼叫的，水中的動物都會停止遊動，深深潛藏；陸地上的動物都會藏到洞穴里；高空飛行的動物
【English Translation】 English version: At that time, two monkeys (Mihou, a type of monkey) asked the Lion King (Shiziwang). 'If Your Majesty can protect all the beasts, we will now entrust these two children to you. We wish to travel elsewhere to seek food.' The Lion King then agreed. The monkeys left their two children and departed. At this time, there was an Eagle King (Jiudiaowang) in the mountains, named Lijian. While the Lion King was sleeping, the Eagle King seized the two monkey children and took them to a dangerous place to hide. The Lion King awoke and immediately said to the Eagle King: 'I earnestly request you today to release them, do not break your promise, and cause me shame.' The Eagle King replied: 'I can fly in the sky, fearlessly passing through your territory. If you wish to protect these two children, then sacrifice your body for me.' The Lion King then said: 'Today, to protect these two children, I will give up my body as if discarding withered grass. If I lie to preserve myself, how can I be called a practitioner?' After reciting this verse, the Lion King went to a high place, intending to give up his body. The Eagle King then said: 'Being able to sacrifice one's body for others brings supreme joy. Return the monkey children to you, and I hope Your Majesty will not harm yourself.' (From the third volume of the Mahasamghata Sutra) The Lion King has eleven excellent qualities: The Lion King lives in deep mountains and large valleys, with broad cheeks, large bones, and a plump body. He has a large head, long eyes, and high, wide eyebrows. His mouth and nose are deep and square, and his teeth are even and sharp. He spits out a red and white tongue, and his ears are high. His back is straight, his waist is slender, and his abdomen is not visible. He has six long teeth, a long tail, and shiny, lustrous hair. He knows his strength, the sharpness of his teeth and claws. His four feet stand firmly on the ground, he dwells in rocky caves, and shakes his tail, emitting a sound. If any animal possesses such characteristics, it should be known that it is a true Lion King. Every morning, he emerges from his cave, frowns, stretches, and yawns, looks in all directions, and roars with a deafening sound. This has eleven effects: first, it exposes those animals that falsely pretend to be lions; second, it tests his own strength; third, it cleanses the place where he lives; fourth, it lets the cubs know his location; fifth, it gives his companions no fear; sixth, it awakens those who are sleeping; seventh, it prevents various beasts from being unrestrained; eighth, it allows various beasts to come and rely on him; ninth, it tames large elephants; tenth, it informs his children; eleventh, it adorns his retinue. Whenever the roar of the lion is heard, the animals in the water will stop swimming and hide deeply; the animals on land will hide in caves; and the animals flying high in the sky
墮落。廄中香象振鎖斷絕失糞怖走。猶如野干。雖學師子至百千年。終不能作師子之吼。若師子子生始三歲則能哮吼。香山徑有師子。飛鳥走獸絕跡不窺。一切畜生。師子為最(出涅槃經第二十五卷又大智論)。
師子食象哽死木雀為拔得蘇后忘恩三
佛告目連。勇智菩薩。昔光明佛時作師子王。吾為梵志修于凈行。時師子王晨朝跱立八處不動。奮迅身體便大雷吼。走獸伏住飛者墮落。然後乃起。曠野山澤案行屬界求覓群獸。逢一象王殺而食之。脾骨哽咽死而復甦時告木雀。與吾挽骨。后若得食當相報恩。木雀聞之入口盡力拔骨乃得去之。時師子王后日求食大殺群獸。木雀在側少多求恩師子不報。佛告目連。時師子王。以此偈報木雀曰。
吾為師子王 以殺為家業 啖肉飲其血 以此為常膳 汝既不自量 脫吾牙出難 還得出吾口 此恩何可忘
爾時木雀。復以此偈。報師子曰。
我雖是小鳥 識恩不惜死 但王不念恩 自負言誓重 若能小寬弘 少多見惠者 沒命終不恨 不敢有譏論
時師子王竟不報恩。舍之而去。木雀自念。吾恩極重反見輕賤。今當追逐要伺子便。不報恩者終不行世。在在處處終不相離。時師子王復殺群獸恣意食之。飽便睡眠無
【現代漢語翻譯】 現代漢語譯本 墮落就像馬廄里的大象掙斷鎖鏈，因為糞便而驚慌逃走，如同野干（一種野獸）。即使學習獅子的叫聲上百千年，最終也不能發出真正的獅子吼。但如果是獅子的幼崽，出生才三歲就能吼叫。香山的小路上有獅子，飛鳥走獸都絕跡，不敢窺視。在一切畜生中，獅子是最強大的（出自《涅槃經》第二十五卷和《大智論》）。
獅子吃象被骨頭哽住，木雀幫它拔出骨頭后，獅子卻忘記了恩情的故事。
佛告訴目連（Maudgalyayana，佛陀的弟子）說：『勇智菩薩（Bodhisattva）在過去光明佛（Dipamkara Buddha）時期曾做過獅子王。我那時是梵志（Brahmin，古印度教的修行者），修習清凈的行為。當時獅子王每天早晨都站立在八個地方不動，抖擻身體后便發出巨大的雷鳴般的吼聲，走獸聽了都伏倒在地，飛鳥也墜落下來，然後才起身。在曠野山澤中巡視自己的領地，尋找野獸。一次，它遇到一頭象王，殺了吃掉。結果被象的脾骨哽住了喉嚨，死了又復活。』當時獅子王告訴木雀（woodpecker）說：『你幫我拔出骨頭，以後如果我得到食物，一定會報答你的恩情。』木雀聽了，就用嘴盡力地拔骨頭，最終把骨頭拔了出來。
後來，獅子王尋找食物，大肆殺戮野獸。木雀在旁邊向它討要一些食物以報答恩情，但獅子王卻不報答它。佛告訴目連說：『當時獅子王用這首偈語來回答木雀：』
『我身為獅子王，以殺戮為家業，吃肉飲血，以此為日常的膳食。你既然不自量力，能從我的牙齒里拔出骨頭已經很難得了，還能從我的口中出來，這份恩情怎麼可以忘記？』
當時木雀，也用這首偈語，來回答獅子說：
『我雖然是小鳥，卻懂得感恩而不惜犧牲生命。只是大王您不念恩情，辜負了自己鄭重的誓言。如果能稍微寬宏大量，給予我一點點恩惠，即使我為此喪命也不會怨恨，更不敢有什麼譏諷和議論。』
當時獅子王最終沒有報答恩情，捨棄木雀離開了。木雀心想：『我的恩情如此深重，反而被輕視和賤待。現在我應當追隨它，伺機報復。不報恩的人終究不能在世上立足，無論在哪裡都不會放過它。』當時獅子王又殺了很多野獸，隨意地吃喝，吃飽后就睡覺了，沒有...
【English Translation】 English version Degeneration is like a fragrant elephant in a stable breaking its chains and running away in fear because of the dung, resembling a jackal. Even if one learns the roar of a lion for hundreds of thousands of years, one can never truly roar like a lion. But if it is a lion cub, it can roar from the age of three. On the path of Xiang Mountain, there are lions, and birds and beasts avoid it, not daring to peek. Among all animals, the lion is the most powerful (from the Nirvana Sutra, Volume 25, and the Mahaprajnaparamita Sastra).
The story of a lion choking on an elephant's bone, and a woodpecker helping to remove it, only for the lion to forget the kindness.
The Buddha told Maudgalyayana: 'In the past, the Bodhisattva Courageous Wisdom was a lion king during the time of Dipamkara Buddha. I was a Brahmin at that time, practicing pure conduct. The lion king would stand still in eight places every morning, shake his body, and then let out a great thunderous roar, causing beasts to prostrate and birds to fall. Then he would rise and patrol his territory in the wilderness and mountains, seeking beasts. Once, he encountered an elephant king, killed and ate it. As a result, he choked on the elephant's spleen bone, died, and then revived.' At that time, the lion king told a woodpecker: 'If you help me pull out the bone, I will repay your kindness if I get food in the future.' The woodpecker listened and tried its best to pull out the bone with its beak, and finally removed it.
Later, the lion king sought food and slaughtered many beasts. The woodpecker asked him for some food as repayment for its kindness, but the lion king did not repay it. The Buddha told Maudgalyayana: 'At that time, the lion king replied to the woodpecker with this verse:'
'I am the lion king, and killing is my livelihood. Eating meat and drinking blood is my daily diet. Since you do not know your own limitations, it was already difficult enough to pull the bone from my teeth. And you were able to come out of my mouth, how can this kindness be forgotten?'
At that time, the woodpecker also replied to the lion with this verse:
'Although I am a small bird, I know gratitude and do not fear death. But Your Majesty does not remember kindness and has failed your solemn oath. If you could be a little generous and show me a little favor, even if I lose my life for it, I would not resent it, and would not dare to have any criticism or discussion.'
At that time, the lion king ultimately did not repay the kindness and abandoned the woodpecker. The woodpecker thought to itself: 'My kindness was so great, but I was despised and treated with contempt. Now I should follow it and seek an opportunity for revenge. Those who do not repay kindness will not be able to stand in the world, and I will not let it go no matter where it is.' At that time, the lion king killed many beasts again, eating and drinking at will, and fell asleep after being full, without...
所畏懼。時彼木雀飛趣師子。當立額上盡其力勢喙一眼壞。師子驚起左右顧視不見余獸。唯見木雀獨在樹上。時師子王語木雀曰。汝今何為乃壞吾目。時彼木雀以偈報之。
重恩不知報 乃復生害心 今留汝一目 此恩何可忘 汝雖獸中王 所行無反覆 從是各自休 莫復作緣對
師子王者今勇智菩薩是。時木雀者今目揵連是(出菩薩瓔珞經第九卷)。
師子有二子為獵者所殺同生長者家得道四
昔者山中有兩比丘。閑居行道逮得神通。去之不遠有一師子。產生二子養之稍大。欲行所索。持子寄二道人。窟邊求食。或五日一還見。與道人相近附。遂復舍行。日月轉久。後日道人各行不在。獵師遇之意欲射之。狩迸入林。獵師意念。此數與道人相依附。吾作道人被服。爾乃得之。巖窟中有留袈裟法衣。獵師著往師子所。師子謂是道人。喜共赴之。獵師打殺剝取其皮作裘賣之。道人行還不見師子子求之不得。定意觀之知為獵客所殺。便以神足追而奪之。以為坐褥恒摩娑咒愿欲令解脫。未久復坐禪。觀知趣何道。而為中國大長者家作雙生子。始入胞胎其母未覺。道人問。長者何所渴乏。曰吾家大富唯乏兒子。道人語之。吾能使有兒。長者大喜爾為蒙恩。道人語曰。若必得子何以報恩。
【現代漢語翻譯】 現代漢語譯本 所畏懼。當時那隻木雀飛向獅子，站在它的額頭上，用盡全力啄瞎了它的一隻眼睛。獅子驚恐地跳起來，左右環顧，沒有看到其他野獸，只看到木雀獨自在樹上。當時獅子王對木雀說：『你現在為什麼要弄壞我的眼睛？』當時那隻木雀用偈語回答它： 『重大的恩情不知報答，反而生出加害之心，現在留下你一隻眼睛，這份恩情怎麼可以忘記？你雖然是野獸中的君王，所作所為卻毫無信義。從此我們各自罷休，不要再結下冤仇。』 當時的獅子王者就是現在的勇智菩薩。當時的木雀就是現在的目犍連。（出自《菩薩瓔珞經》第九卷） 獅子的兩個兒子被獵人所殺，（后）在長者家轉生得道。 過去山中有兩位比丘，隱居修行，獲得了神通。離他們不遠的地方有一隻獅子，生了兩隻小獅子，餵養它們漸漸長大。獅子要出去覓食，就把小獅子寄託給兩位道人。它在洞穴附近尋找食物，大約五天回來一次，看看小獅子，和道人親近親近，然後又離開去覓食。日子久了，有一天兩位道人都不在。獵人遇到了獅子，想要射殺它，獅子逃入樹林。獵人想：『這獅子經常和道人在一起，不如我裝扮成道人的樣子，就能抓住它。』巖洞里留有袈裟法衣，獵人穿上，前往獅子所在的地方。獅子以為是道人，高興地迎上去。獵人打死了獅子，剝下它的皮做成皮裘賣掉了。道人回來后，不見了獅子和小獅子，尋找未果。用禪定觀察，知道獅子被獵人殺害了，便用神足通追上獵人，奪回獅子皮，用它做坐墊，經常摩挲它，唸咒祝願，想要讓獅子解脫。不久之後，道人又坐禪，觀察獅子轉生到了哪裡，得知它轉生到中國，成為一個大長者家的雙生子。剛入胎的時候，長者的母親還沒有察覺。道人問長者：『您有什麼渴求的嗎？』長者說：『我家非常富有，唯獨缺少兒子。』道人告訴他：『我能讓您有兒子。』長者非常高興，說：『您真是我的恩人啊！』道人說：『如果一定能得到兒子，您打算如何報答我呢？』
【English Translation】 English version was feared. At that time, the wooden sparrow flew to the lion, stood on its forehead, and used all its strength to peck out one of its eyes. The lion was startled and looked around, not seeing any other beasts, only the wooden sparrow alone on the tree. At that time, the lion king said to the wooden sparrow, 'Why are you ruining my eyes now?' At that time, the wooden sparrow replied with a verse: 'You do not know how to repay great kindness, but instead, you harbor harmful intentions. Now I leave you with one eye; how can this kindness be forgotten? Although you are the king of beasts, your actions are inconsistent. From now on, let us each rest, and let us not create further enmity.' The lion king of that time is now the Brave Wisdom Bodhisattva. The wooden sparrow of that time is now Maudgalyayana. (From the ninth volume of the Bodhisattva Garland Sutra) The lion's two sons were killed by a hunter, (later) reborn in the house of an elder and attained enlightenment. In the past, there were two bhikshus (monks) in the mountains who lived in seclusion and attained siddhi (supernatural powers). Not far from them, there was a lion who gave birth to two cubs and raised them until they grew a little bigger. The lion wanted to go out to forage for food, so it entrusted the cubs to the two yogis (ascetics). It would search for food near the cave, returning about once every five days to see the cubs and be close to the yogis, and then leave again to forage. As time passed, one day the two yogis were both away. A hunter encountered the lion and wanted to shoot it, but the lion fled into the forest. The hunter thought, 'This lion is often with the yogis; I might as well dress up as a yogi and catch it.' There were kasaya (robes) and dharma garments left in the cave. The hunter put them on and went to where the lion was. The lion thought it was a yogi and happily went to meet him. The hunter killed the lion, skinned it, made a fur coat, and sold it. When the yogis returned, they did not see the lion or the cubs and searched for them in vain. Through dhyana (meditation), they knew that the lion had been killed by the hunter, so they used their abhijna (supernatural powers) to catch up with the hunter, take back the lion's skin, use it as a seat, and constantly caress it, chanting mantras and wishing for the lion's liberation. Not long after, the yogis meditated again, observing where the lion had been reborn, and learned that it had been reborn in China as twin sons in the house of a wealthy elder. When they first entered the womb, the elder's mother had not yet noticed. The yogi asked the elder, 'What do you desire?' The elder said, 'My family is very wealthy, but we lack sons.' The yogi told him, 'I can make you have sons.' The elder was very happy and said, 'You would truly be my benefactor!' The yogi said, 'If you are sure to have sons, how will you repay me?'
曰長大便當給道人為弟子。道人咒愿而去。從是遂覺有身。後生二男相似如一。年轉八歲復來到其家。兒有宿緣自然愛敬。道人語長者。識昔約不。長者以本誓不得已。便以二兒各施道人。道人將作沙彌。精進未久亦皆得道。亦恒自坐皮上試共坐禪。觀此皮神所生。便知是己身故皮。展轉相照便共至師前。禮足謝曰。實蒙大恩(出譬喻經第五卷)。
師子王墮井為野干所救五
過去世近雪山下。有師子獸王。作五百師子主。是師子王后時老病瘦眼闇。在諸師子前行墮空井中。五百師子皆舍離去。爾時有一野干見師子王。作是念言。我所以得此林住安樂飽滿肉者由師子王。今墮急處云何當報。時此井邊有渠水流。野干即曰。以腳通水。水入滿井師子浮出。時此林神而說。偈言。
身雖自雄健 應以弱為友 小野干能救 師子王井難
佛言師子王者我身是。五百師子者諸比丘是。野干者阿難是(出十誦律雜誦卷第一)。
師子虎為善友野干兩舌分身喪命六
過去世雪山下有二獸。一名好毛師子。二名好牙虎。共為善知識閉目相舐。是二獸恒得濡好肉啖。去是不遠有兩舌野干。作是念。我至二獸邊言。我與汝作第三伴。汝聽我入。師子虎言。隨意兩舌野干啖二獸殘肉身體肥大。作
【現代漢語翻譯】 現代漢語譯本： 說：『長大后便應當把（孩子）給道人做弟子。』道人唸咒祝願后離去。從此（長者妻）便覺得有了身孕。後來生了兩個男孩，相貌幾乎一模一樣。到了八歲時，道人再次來到他們家。兩個孩子因為前世的因緣，自然而然地愛戴敬重他。道人對長者說：『還記得以前的約定嗎？』長者因為之前的誓言，不得已，便把兩個兒子都施捨給了道人。道人將他們作為沙彌。精進修行沒多久，也都證得了道果。他們經常坐在皮上，試著一起坐禪。觀察這皮神所生之處，便知道是自己以前的身體的皮。輾轉互相告知，便一起到師父面前，禮拜師父的腳，感謝說：『實在蒙受了師父的大恩。』（出自《譬喻經》第五卷）
師子王（獅子王）墮井為野干（豺）所救
過去世，靠近雪山下，有一師子獸王（獅子獸王），作為五百隻獅子的首領。這師子王（獅子王）後來年老體弱，眼睛昏花，走在眾獅子前面時，掉進了一口空井中。五百隻獅子都捨棄他離開了。當時有一隻野干（豺）看見了師子王（獅子王），心想：『我之所以能住在這片森林裡，安樂飽食肉類，都是因為師子王（獅子王）。現在他身處危急，我該如何報答呢？』當時這井邊有水渠流過。野干（豺）便用腳疏通水道，水灌滿井，師子（獅子）便浮了上來。當時這片森林的林神說了偈語：
『身雖自雄健，應以弱為友，小野干（豺）能救，師子王（獅子王）井難。』
佛說：『師子王（獅子王）就是我的前身。五百隻獅子就是眾比丘。野干（豺）就是阿難。』（出自《十誦律·雜誦》卷第一）
師子（獅子）虎為善友，野干（豺）兩舌分身喪命
過去世，雪山下有兩隻野獸，一隻名叫好毛師子（毛髮漂亮的獅子），一隻名叫好牙虎（牙齒漂亮的虎）。它們互相作為好朋友，閉著眼睛互相舔舐。這兩隻野獸經常能吃到鮮嫩的肉。離它們不遠的地方，有一隻兩舌野干（長著兩條舌頭的豺），心想：『我到這兩隻野獸那裡去說，我和你們做第三個夥伴。你們聽我加入。』師子（獅子）和虎說：『隨你的便。』兩舌野干（長著兩條舌頭的豺）吃這兩隻野獸剩下的肉，身體肥大。
【English Translation】 English version: He said, 'When he grows up, he should be given to the Daoist to be his disciple.' The Daoist chanted blessings and left. From then on, (the elder's wife) felt that she was pregnant. Later, she gave birth to two boys who looked almost identical. When they turned eight years old, the Daoist came to their house again. The two children, due to their past connections, naturally loved and respected him. The Daoist said to the elder, 'Do you remember the previous agreement?' The elder, because of his previous vow, had no choice but to give both of his sons to the Daoist. The Daoist took them as Shramanas (novice monks). After diligent practice for not long, they both attained enlightenment. They often sat on the skin, trying to meditate together. Observing where the spirit of this skin came from, they realized it was the skin of their previous body. Telling each other in turn, they went together to the master, prostrated at the master's feet, and thanked him, saying, 'We have truly received great kindness from the master.' (From the Fifth Volume of the Avadana Sutra)
A Lion King Falling into a Well Saved by a Jackal
In the past, near the foot of the Himalayas, there was a Lion King (king of lions), who was the leader of five hundred lions. This Lion King (king of lions) later became old and weak, his eyes dimmed, and while walking in front of the lions, he fell into an empty well. All five hundred lions abandoned him and left. At that time, a jackal saw the Lion King (king of lions) and thought, 'The reason I can live in this forest, enjoying peace and eating my fill of meat, is because of the Lion King (king of lions). Now that he is in danger, how should I repay him?' At that time, there was a canal flowing by the well. The jackal then used its feet to clear the waterway, and the water filled the well, and the Lion (lion) floated up. At that time, the forest deity of this forest spoke a verse:
'Though the body is strong and brave, one should befriend the weak; the small jackal can save the Lion King (king of lions) from the well's difficulty.'
The Buddha said, 'The Lion King (king of lions) was my past self. The five hundred lions were the Bhikshus (monks). The jackal was Ananda.' (From the First Volume of the Vinaya-pitaka-ksudraka-vastu)
A Lion and a Tiger as Good Friends, a Jackal with Two Tongues Loses its Life
In the past, at the foot of the Himalayas, there were two beasts, one named 'Good-Haired Lion' (lion with beautiful hair) and the other named 'Good-Toothed Tiger' (tiger with beautiful teeth). They were good friends to each other, licking each other with their eyes closed. These two beasts often obtained tender and delicious meat to eat. Not far from them, there was a two-tongued jackal, thinking, 'I will go to these two beasts and say, I will be your third companion. You listen to me joining.' The Lion (lion) and the Tiger said, 'As you wish.' The two-tongued jackal ate the leftover meat of these two beasts, and its body became fat.
是念。是好毛師子好牙虎。共為善知識更相親愛。閉目相舐恒啖好肉。或時不得必當啖我。我先方便令心別離。語師子言。虎有噁心于汝師子。食啖皆是我力。師子言。云何得知。兩舌野干答言。虎明日見汝時閉目舐汝毛者當知惡相。往語虎言。師子于汝有噁心言。有所食啖皆是我力。虎言。云何得知。答言。明日見汝時閉目舐汝毛者當知惡相。是二知識中。虎生畏想。是故先往師子所言。汝於我生噁心耶。師子言。誰作是語。答言。兩舌野干。好毛復問言。汝於我亦生噁心耶。虎言不也。虎語師子言。汝若有是惡語者不得共作善知識。好毛言。是兩舌野干有如此言。云何不喜共我住耶。即說偈言。
若信是惡人 則速別離去 當懷其愁憂 瞋恨不離心 凡為善知識 不以他語難 不信欲除者 若信他別離 則為其所食 不信兩舌者 還共作和合 所懷相向說 心凈言柔濡 應作善知識 和合如水乳 今此弊小蟲 生來性自惡 一頭而兩舌
虎與師子驗事實已。共捉野干破作二分(出十誦律二誦第三分又出四第九分文同又出彌沙塞律第六卷又出野干兩舌經略同)。
師子等十二獸更次教化七
閻浮提外東方海中。有琉璃山名之為潮。高二十由旬具種種寶。
【現代漢語翻譯】 現代漢語譯本： 是念（這樣想）。這隻毛色好的獅子和牙齒鋒利的虎，共同作為善知識，應該更加親愛。它們閉著眼睛互相舔舐，經常吃美味的肉。有時得不到肉，必定會吃我。我先用方便之法使它們的心產生隔閡。我對獅子說：『老虎對你這隻獅子懷有惡意，你們所吃的肉都是我的功勞。』獅子問：『你如何得知？』兩舌的野干回答說：『老虎明天見你時，如果閉著眼睛舔你的毛，就應該知道它懷有惡意。』我又去告訴老虎說：『獅子對你懷有惡意，說你們所吃的肉都是它的功勞。』老虎問：『你如何得知？』野干回答說：『明天見你時，如果閉著眼睛舔你的毛，就應該知道它懷有惡意。』在這兩個善知識之間，老虎產生了畏懼之心。因此，老虎先去問獅子說：『你對我懷有惡意嗎？』獅子問：『是誰說的？』老虎回答說：『是兩舌的野干。』毛色好的獅子又問老虎說：『你對我也有惡意嗎？』老虎說：『沒有。』老虎對獅子說：『如果你有這種惡意的話，就不能再一起做善知識了。』毛色好的獅子說：『是兩舌的野干說了這樣的話，你為什麼不高興和我住在一起呢？』於是說了這首偈語： 『如果相信這惡人，就應該迅速離開。 應當懷著愁苦憂慮，嗔恨之心不離身。 凡是作為善知識，不應該因為別人的話而互相為難。 不相信想要離間的人，如果相信他人而離別， 就會被他所吞食，不相信兩舌的人， 還應該共同和合，把心裡的話互相傾訴。 心清凈，言語柔和，才應該作為善知識。 和合如同水乳交融，如今這卑鄙的小蟲， 生來本性就邪惡，一個頭卻有兩條舌頭。』 老虎和獅子驗證了事實之後，共同捉住野干，把它撕成兩半（出自《十誦律》二誦第三分，又出自《四分律》第九分，文意相同，又出自《彌沙塞律》第六卷，又出自《野干兩舌經》，內容大致相同）。 獅子等十二獸輪流教化。 在閻浮提（Jambudvipa，一個大洲的名字）外的東方海中，有一座琉璃山，名為潮，高二十由旬（Yojana，古印度長度單位），具有種種寶物。
【English Translation】 English version: It is thought. This good-haired lion and good-toothed tiger should, as good spiritual friends, love each other even more. Closing their eyes, they lick each other, constantly eating good meat. Sometimes, if they don't get any, they will surely eat me. I will first use expedient means to cause discord in their hearts. I said to the lion, 'The tiger has evil intentions towards you, the lion. All the meat you eat is thanks to my efforts.' The lion asked, 'How do you know?' The two-tongued jackal replied, 'When the tiger sees you tomorrow, if it closes its eyes and licks your fur, you should know it has evil intentions.' I went and told the tiger, 'The lion has evil intentions towards you, saying that all the meat you eat is thanks to its efforts.' The tiger asked, 'How do you know?' The jackal replied, 'When it sees you tomorrow, if it closes its eyes and licks your fur, you should know it has evil intentions.' Between these two good spiritual friends, the tiger developed a sense of fear. Therefore, the tiger first went to the lion and asked, 'Do you have evil intentions towards me?' The lion asked, 'Who said that?' The tiger replied, 'The two-tongued jackal.' The good-haired lion then asked the tiger, 'Do you also have evil intentions towards me?' The tiger said, 'No.' The tiger said to the lion, 'If you have such evil words, we cannot be good spiritual friends together.' The good-haired lion said, 'It was the two-tongued jackal who said such things. Why are you not happy to live with me?' Then he spoke this verse: 'If you believe this evil person, then quickly leave. You should harbor sorrow and worry, with hatred not leaving your heart. Those who are good spiritual friends should not make things difficult for each other because of others' words. Do not believe those who want to separate you; if you believe others and separate, You will be devoured by them. Do not believe two-tongued people, But still be harmonious together, and tell each other what is in your hearts. With a pure heart and gentle words, you should be good spiritual friends. Harmonious like water and milk blending together. Now this vile little insect, Is evil by nature from birth, with one head but two tongues.' After the tiger and lion verified the facts, they jointly caught the jackal and tore it into two pieces (from the Second Recitation, Third Section of the Tenfold Vinaya, also from the Ninth Section of the Fourfold Vinaya, with the same meaning, also from the Sixth Volume of the Mahāsāṃghika Vinaya, and also from the Two-Tongued Jackal Sutra, with roughly the same content). The lion and other twelve beasts take turns teaching. Outside Jambudvipa (a name of a large continent) in the Eastern Sea, there is a lapis lazuli mountain named Tide, twenty Yojana (an ancient Indian unit of length) high, possessing all kinds of treasures.
其山有窟名種種色。是昔菩薩所住之處。縱廣一由旬高六由旬。有一毒蛇在中而住修聲聞慈。復有一窟名曰無死。高廣亦爾。是昔菩薩所住之處。中有一馬修聲聞慈。復有一窟名曰善住。高廣亦爾。昔菩薩處中。有一羊修聲聞慈。其山樹神名曰無勝。有羅剎女名曰善行。各有五百眷屬圍繞是二女人常共供養如是三獸。
閻浮提外南方海中。有頗梨山高二十由旬。有窟名曰上色。縱廣高下亦復如是。亦是菩薩昔所住處。有一獼猴修聲聞慈。復有窟名口誓願。高廣亦爾。昔菩薩處中。有一雞修聲聞慈。復有一窟名曰法林。高廣亦爾。昔菩薩處中。有一犬修聲聞慈。中有火神。有羅剎女名曰眼見。各有五百眷屬圍繞。是二女人常共供養是三鳥獸。
閻浮提外西方海中。有一銀山名菩提月。高二十由旬。中有一窟名曰金剛。高廣亦爾。昔菩薩處中。有一豬修聲聞慈。復有一窟名香功德。高廣亦爾。昔菩薩處中。有一鼠修聲聞慈。復有一窟名高功德。高廣亦爾。昔菩薩處中。有一牛修聲聞慈。山有風神名曰動風。有羅剎女名曰無護。各有五百眷屬圍繞。是二女人常共供養如是三獸。
閻浮提外北方海中。有一金山名功德相。高二十由旬。中有一窟名為明星。廣一由旬。高六由旬。昔菩薩處中。有一師子修聲聞
【現代漢語翻譯】 現代漢語譯本： 那座山裡有一個洞窟，名叫種種色（種種顏色）。那是過去菩薩居住的地方，縱橫一由旬（古印度長度單位，約11-15公里），高六由旬。有一條毒蛇在洞中居住，修習聲聞慈（小乘的慈悲）。還有一個洞窟名叫無死（不死）。高廣也一樣。那是過去菩薩居住的地方，洞中有一匹馬修習聲聞慈。還有一個洞窟名叫善住（安穩居住）。高廣也一樣。過去菩薩住在那裡，洞中有一隻羊修習聲聞慈。那座山的山神名叫無勝（沒有勝過），有一個羅剎女（女惡鬼）名叫善行（行為善良）。各自有五百眷屬圍繞，這兩個女人常常共同供養這三種野獸。 在閻浮提（Jambudvipa，我們所居住的大陸）之外的南方海中，有一座頗梨山（水晶山），高二十由旬。有一個洞窟名叫上色（上等顏色）。縱橫高下也一樣。這也是菩薩過去居住的地方。有一隻獼猴修習聲聞慈。還有一個洞窟名叫口誓願（口頭誓願）。高廣也一樣。過去菩薩住在那裡，有一隻雞修習聲聞慈。還有一個洞窟名叫法林（佛法之林）。高廣也一樣。過去菩薩住在那裡，有一隻犬修習聲聞慈。洞中有火神，有一個羅剎女名叫眼見（眼睛能看見）。各自有五百眷屬圍繞，這兩個女人常常共同供養這三種鳥獸。 在閻浮提之外的西方海中，有一座銀山名叫菩提月（覺悟之月）。高二十由旬。洞中有一個洞窟名叫金剛（堅固不壞）。高廣也一樣。過去菩薩住在那裡，有一隻豬修習聲聞慈。還有一個洞窟名叫香功德（香的功德）。高廣也一樣。過去菩薩住在那裡，有一隻鼠修習聲聞慈。還有一個洞窟名叫高功德（高的功德）。高廣也一樣。過去菩薩住在那裡，有一頭牛修習聲聞慈。山裡有風神名叫動風（使風吹動）。有一個羅剎女名叫無護（沒有保護）。各自有五百眷屬圍繞，這兩個女人常常共同供養這三種野獸。 在閻浮提之外的北方海中，有一座金山名叫功德相（功德的相）。高二十由旬。洞中有一個洞窟名叫明星（明亮的星星）。廣一由旬，高六由旬。過去菩薩住在那裡，有一頭獅子修習聲聞慈。
【English Translation】 English version: In that mountain, there is a cave named 'Various Colors' (representing diverse hues). It was once the dwelling place of a Bodhisattva, measuring one Yojana (an ancient Indian unit of distance, approximately 11-15 kilometers) in length and width, and six Yojanas in height. A venomous snake resides within, practicing 'Sravaka-karuna' (compassion of the Hearers, referring to Theravada Buddhism). There is also a cave named 'No Death' (immortality), with similar dimensions. It was once the dwelling place of a Bodhisattva, and a horse resides within, practicing Sravaka-karuna. Furthermore, there is a cave named 'Good Abode' (peaceful dwelling), with similar dimensions. In the past, a Bodhisattva resided there, and a sheep within practices Sravaka-karuna. The mountain's spirit is named 'Unsurpassed' (without equal), and there is a Rakshasi (female demon) named 'Good Conduct' (virtuous behavior). Each is surrounded by five hundred attendants. These two women constantly offer sustenance to these three beasts. Outside Jambudvipa (the continent where we live) in the southern sea, there is a Crystal Mountain (Sphatika Mountain) twenty Yojanas high. There is a cave named 'Superior Color' (excellent hue). Its length, width, and height are similar. This was also a former dwelling place of a Bodhisattva. A macaque practices Sravaka-karuna. There is also a cave named 'Verbal Vow' (spoken promise), with similar dimensions. In the past, a Bodhisattva resided there, and a chicken within practices Sravaka-karuna. Furthermore, there is a cave named 'Dharma Forest' (forest of Buddhist teachings), with similar dimensions. In the past, a Bodhisattva resided there, and a dog within practices Sravaka-karuna. Within the cave is a fire deity, and there is a Rakshasi named 'Eye Witness' (seeing with eyes). Each is surrounded by five hundred attendants. These two women constantly offer sustenance to these three birds and beasts. Outside Jambudvipa in the western sea, there is a Silver Mountain named 'Bodhi Moon' (Moon of Enlightenment), twenty Yojanas high. Within it is a cave named 'Vajra' (diamond, indestructible), with similar dimensions. In the past, a Bodhisattva resided there, and a pig practices Sravaka-karuna. There is also a cave named 'Fragrant Merit' (merit of fragrance), with similar dimensions. In the past, a Bodhisattva resided there, and a rat practices Sravaka-karuna. Furthermore, there is a cave named 'High Merit' (lofty merit), with similar dimensions. In the past, a Bodhisattva resided there, and an ox practices Sravaka-karuna. The mountain has a wind deity named 'Moving Wind' (wind in motion). There is a Rakshasi named 'No Protection' (without defense). Each is surrounded by five hundred attendants. These two women constantly offer sustenance to these three beasts. Outside Jambudvipa in the northern sea, there is a Golden Mountain named 'Merit Appearance' (form of merit), twenty Yojanas high. Within it is a cave named 'Morning Star' (bright star), one Yojana wide and six Yojanas high. In the past, a Bodhisattva resided there, and a lion practices Sravaka-karuna.
慈。復有一窟名曰凈道。高廣亦爾。昔菩薩處中。有一兔修聲聞慈。復有一窟名曰喜樂。高廣亦爾。昔菩薩處中。有一龍修聲聞慈。山有水神名曰水天。有羅剎女名修慚愧。各有五百眷屬。是二女人常共供養如是三獸。是十二獸晝夜常行閻浮提內。人天恭敬功德成就。已於諸佛發深重愿。一日一夜常令一獸遊行教化。餘十一獸安住修慈。週而復始。七月一日鼠初遊行。以聲聞乘教化一切鼠身眾生。令離惡業勸修善事。如是次第至十三日。鼠復還行。乃至盡十二月至十二歲亦復如是。故此土多有功德。乃至畜獸亦能教化。是故他方菩薩。常應恭敬此佛世界。若有比丘比丘尼優婆塞優婆夷。欲得睹見是十二獸。欲得大智大定大神通力。欲受一切所有典籍。欲增善法。是人當以白土作山。縱廣七尺高十二尺。種種香塗金薄。薄之四邊周匝二十尺。所散瞻婆華當以銅器盛。諸種種非時之漿置之四面。清凈持戒日三洗浴。敬信三寶。離山三丈正東而立。誦如是咒住十五日。當於山上見初月像。爾時則知見十二獸。見已所愿隨意即得。若能修行苦行即得。眼見是十二獸諸菩薩等。或作天像或作鬼像鳥獸之像。游閻浮提教化如是種種眾生。若為人天調伏眾生。是不為難。若為畜生調伏眾生乃是為難(出大集經第二十四卷)。
【現代漢語翻譯】 現代漢語譯本 慈。又有一個洞窟名叫凈道（Vimālamārga）。高廣也和之前一樣。過去菩薩住在這裡時，有一隻兔子修習聲聞慈。又有一個洞窟名叫喜樂（Nandī）。高廣也和之前一樣。過去菩薩住在這裡時，有一條龍修習聲聞慈。山裡有一位水神名叫水天（Varuṇa）。有一位羅剎女名叫修慚愧（Hrī），各自有五百眷屬。這兩位女神經常共同供養這三種野獸。這十二種野獸日夜不停地在閻浮提（Jambudvīpa）內行走，受到人天的恭敬，功德成就。它們已經在諸佛面前發下深重的誓願。每一日一夜，常常讓一種野獸教化眾生，其餘十一種野獸安住修習慈心。這樣週而復始。七月一日，老鼠開始值班，用聲聞乘教化一切鼠身眾生，使它們遠離惡業，勸導它們修習善事。像這樣依次輪流到十三日，老鼠又再次值班。乃至到十二月，到十二歲，也是這樣。因此這片土地多有功德，乃至畜生也能教化。所以其他世界的菩薩，常常應當恭敬這個佛世界。如果有比丘、比丘尼、優婆塞、優婆夷，想要親眼見到這十二獸，獲得大智慧、大禪定、大神通力，想要接受一切所有的典籍，想要增長善法，這個人應當用白土堆成一座山，縱橫七尺，高十二尺，用各種香塗抹，貼上金箔，金箔貼在四邊，周圍二十尺。所散的瞻婆華（campaka flower）應當用銅器盛放，各種非時漿果放置在四面。清凈持戒，每日三次洗浴，敬信三寶。離開山三丈，面向正東站立，誦持這樣的咒語，住滿十五日，應當在山上見到初月之像。那時就知道見到了十二獸。見到之後，所希望的都能隨意得到。如果能夠修行苦行，就能親眼見到這十二獸諸菩薩等，或者化作天像，或者化作鬼像、鳥獸之像，遊歷閻浮提，教化各種各樣的眾生。如果為人天調伏眾生，這還不算難。如果為畜生調伏眾生，那才是難事（出自《大集經》第二十四卷）。
【English Translation】 English version Compassion. Furthermore, there is a cave named Vimālamārga (Pure Path). Its height and breadth are the same as before. In the past, when the Bodhisattva resided there, there was a rabbit who cultivated Śrāvakayāna (Vehicle of Hearers) compassion. Furthermore, there is a cave named Nandī (Joy). Its height and breadth are the same as before. In the past, when the Bodhisattva resided there, there was a dragon who cultivated Śrāvakayāna compassion. In the mountain, there is a water deity named Varuṇa (Water God). There is a Rākṣasī (female demon) named Hrī (Shame), each with five hundred attendants. These two women constantly offer sustenance to these three beasts together. These twelve beasts constantly travel within Jambudvīpa (the continent where humans live) day and night, receiving reverence from humans and gods, and accomplishing merit. They have already made profound vows before all the Buddhas. For one day and one night, one beast is always assigned to teach and transform, while the other eleven beasts abide in cultivating compassion. This cycle repeats continuously. On the first day of the seventh month, the rat begins its duty, using the Śrāvakayāna to teach and transform all beings in the form of rats, causing them to turn away from evil deeds and encouraging them to cultivate good deeds. In this way, they take turns until the thirteenth day, when the rat begins its duty again. And so on until the twelfth month, and for twelve years, it is the same. Therefore, this land has much merit, and even animals can be taught and transformed. Therefore, Bodhisattvas from other worlds should always revere this Buddha-world. If there are Bhikṣus (monks), Bhikṣuṇīs (nuns), Upāsakas (male lay devotees), or Upāsikās (female lay devotees) who wish to see these twelve beasts, to obtain great wisdom, great samādhi (concentration), and great supernatural powers, to receive all the scriptures, and to increase good dharmas, that person should make a mountain of white clay, seven feet in length and breadth, and twelve feet in height, smear it with various fragrances, and apply gold leaf, with the gold leaf applied to the four sides, twenty feet in circumference. The scattered campaka flowers should be placed in copper vessels, and various out-of-season juices should be placed on all four sides. One should purely observe the precepts, bathe three times a day, and reverently believe in the Three Jewels. Standing three fathoms away from the mountain, facing due east, and reciting this mantra, abiding for fifteen days, one should see the image of the new moon on the mountain. At that time, one will know that one has seen the twelve beasts. Having seen them, whatever one wishes will be obtained at will. If one can practice ascetic practices, one will be able to see with one's own eyes these twelve beasts, the Bodhisattvas, etc., who may transform into the forms of gods, or the forms of ghosts, or the forms of birds and beasts, traveling in Jambudvīpa, teaching and transforming such various beings. If it is to subdue beings as humans or gods, that is not difficult. If it is to subdue beings as animals, that is difficult (From the Mahāsaṃnipāta Sūtra, Volume 24).
象第二象王供養佛一善住象王為轉輪王寶二象子生而失母為仙人所養三象獼猴鵽相敬四
像王供養佛一
佛獨遊行欲求靜寂。到憍薩羅國波利羅耶娑羅林寶樹下住。時五百群像。像行王恒在後。常得濁水殘草。厭其群眾獨來樹下。遙見佛。以鼻拔草蹈地令平。以鼻盛水灑塵草鋪為座。屈膝請佛令坐。三月供養。佛知象意。即受其請。而說頌曰。
獨善無憂 如空野象 樂戒學行 奚用伴為
時象王。取好藕根凈洗。授與世尊。如是三月(出僧祇律第十一卷)。
善住象王為轉輪王寶二
有一象王名曰善住。身體純白七處平住。力能飛行。赤首身毛雜色。六牙纖𦟛。與八千象王以為眷屬。住香山娑羅樹下。娑羅樹王有八千浴池。縱廣五十由旬。其水清涼以七寶為塹。五色雜華集間池內。像王念欲入池八千象應念而至。有持蓋扇者。有唱贊前導者。或有象王洗尾背髀足者。有拔華根與王食者。有采華散王上者。八千象亦復洗浴共相娛樂。大小便利。諸夜叉鬼。移山林外(十誦律云阿耨達池有善住象王宮殿。增一阿含云。香積山側有八萬四千白象)釋提桓因所乘最下象。轉輪聖王乘之名曰象寶。金壁山中有八萬巖窟。八萬象止憩其中。身色純白。頭有雜色。口有大牙。齒間金填(
【現代漢語翻譯】 現代漢語譯本 象第二：象王供養佛一，善住象王為轉輪王寶二，像子生而失母為仙人所養三，像獼猴鵽相敬四。
象王供養佛一
佛陀獨自一人希望尋求寧靜，到達憍薩羅國（Kosala）的波利羅耶娑羅林（Parileyya forest）的寶樹下居住。當時有五百群像，像行王總是落在後面，經常只能得到渾濁的水和殘餘的草。它厭倦了象群，獨自來到樹下，遠遠地看見了佛陀。它用鼻子拔掉草，用腳踩平地面，用鼻子盛水灑去塵土，用草鋪成座位，屈膝邀請佛陀就座，這樣供養了三個月。佛陀知道象王的心意，就接受了它的邀請，並說了偈頌：
『獨自修行沒有憂慮，就像空曠原野上的像一樣，樂於持戒修行，哪裡還需要同伴呢？』
當時象王取來好的藕根，清洗乾淨后獻給世尊，就這樣持續了三個月（出自《僧祇律》第十一卷）。
善住象王為轉輪王寶二
有一隻象王名叫善住（Sudatta），身體純白，七處平穩端正，力大無比，能夠飛行。它的頭部是紅色的，身上的毛髮是雜色的，有六根纖細美麗的牙齒，與八千隻象王一起作為眷屬，居住在香山（Fragrant Mountain）的娑羅樹（Sala tree）下。娑羅樹王有八千個浴池，每個浴池縱橫五十由旬（Yojana），池水清澈涼爽，用七寶做成池壁，五顏六色的花朵點綴在池內。像王心想入池洗浴，八千隻象立刻響應前來。有的拿著傘和扇子，有的唱讚歌在前面引導，有的象王清洗尾巴、背部、大腿和腳，有的拔出花根給象王食用，有的採摘花朵撒在象王身上。八千隻象也一起洗浴，互相嬉戲娛樂，大小便溺都被夜叉鬼（Yaksa）移到山林之外（《十誦律》中說阿耨達池（Anavatapta）有善住象王的宮殿，《增一阿含經》中說香積山（Fragrant Accumulation Mountain）側有八萬四千只白象）。釋提桓因（Sakka）所乘坐的最下等的象，轉輪聖王（Cakravartin）乘坐的象名叫象寶（Hatthiratna）。金壁山（Golden Wall Mountain）中有八萬個巖窟，八萬只像在其中休息，身體顏色純白，頭部有雜色，口中有大牙，牙齒間用金子填充。
【English Translation】 English version Elephant Second: An Elephant King Offers to the Buddha One, Sudatta Elephant King as a Jewel of the Wheel-Turning King Two, An Elephant Calf Born and Losing Its Mother Raised by a Hermit Three, Elephants, Monkeys, and Quails Respect Each Other Four.
An Elephant King Offers to the Buddha One
The Buddha, desiring solitude, went to the Parileyya forest in the Kosala kingdom and stayed under a precious tree. At that time, there were five hundred elephants, with the elephant king always lagging behind, often getting only muddy water and leftover grass. Tired of the crowd, it went alone to the tree and saw the Buddha from afar. It used its trunk to pull out grass, stomped the ground flat, used its trunk to draw water and sprinkle away the dust, and spread grass to make a seat. It knelt down and invited the Buddha to sit, offering in this way for three months. Knowing the elephant king's intention, the Buddha accepted its invitation and spoke the following verse:
'Living alone without worry, like a wild elephant in an empty field, delighting in discipline and practice, what need is there for companions?'
At that time, the elephant king took good lotus roots, washed them clean, and offered them to the World-Honored One, continuing in this way for three months (from the Sarvastivada Vinaya, volume 11).
Sudatta Elephant King as a Jewel of the Wheel-Turning King Two
There was an elephant king named Sudatta (Sudatta), with a pure white body, stable in seven places, immensely strong, and capable of flying. Its head was red, its body hair was of mixed colors, and it had six slender and beautiful tusks. It lived with eight thousand elephant kings as its retinue under a Sala tree (Sala tree) on Fragrant Mountain (Fragrant Mountain). The king of the Sala trees had eight thousand bathing ponds, each fifty Yojana (Yojana) in length and width, with clear and cool water and ramparts made of seven treasures. Flowers of five colors were scattered within the ponds. When the elephant king thought of entering the pond, eight thousand elephants immediately responded and came. Some held umbrellas and fans, some sang praises and led the way, some elephant kings washed its tail, back, thighs, and feet, some pulled out flower roots for the king to eat, and some picked flowers and scattered them on the king. The eight thousand elephants also bathed together, playing and enjoying each other. Their excrement and urine were moved outside the mountains and forests by Yakshas (Yaksa) (The Tenfold Vinaya says that Anavatapta Lake (Anavatapta) has the palace of the Sudatta elephant king. The Ekottara Agama says that there are eighty-four thousand white elephants on the side of Fragrant Accumulation Mountain (Fragrant Accumulation Mountain)). The lowest elephant ridden by Sakka (Sakka), and the elephant ridden by the Wheel-Turning King (Cakravartin) is called the Elephant Jewel (Hatthiratna). In Golden Wall Mountain (Golden Wall Mountain) there are eighty thousand caves, where eighty thousand elephants rest. Their body color is pure white, their heads have mixed colors, they have large tusks in their mouths, and gold is filled between their teeth.
出長阿含經第十八卷又出增一阿含樓炭經)。
像子生而失母為仙人所養三
往古世時。有閑居一象。生一子。墮地未久。其母終亡。去彼不遠仙人所處。有威神。功德具足志懷大哀。遙見象子。其母命終才能舉足。東西遊洋不能自活。即時扶還所止。飲食之以水果。彼時象子。仁和賢善功德姝妙。樂於義理。既得安隱無有憂患。於時仙人臥起同處。身形轉長衣毛鮮澤。則以水漿供養仙人其好果菰。然後自食。仙人愍哀觀其德行愛念如子視之無厭。時天帝釋即時發念。今此仙人志在象子倚念無厭。今我寧可別令愁感。時帝釋示現試之化使象子忽然死地而血流離。仙人見象子死愁憂涕泣。余仙人聞來諫曉之。不能除憂。時天帝釋住在虛空。為仙人說偈。時天帝釋令象子活。仙人大喜。仙人者和尚身是。像子死者弟子是也。天帝釋者則我身也(出佛說弟子過命經)。
像獼猴鵽共為親友四
過去世時有三親友。像獼猴鵽鳥(僧祇律第二十七今云巔多鳥)依一尼拘律樹止。共相謂言。既同依此木宜相恭敬。獼猴鵽鳥共問象言。汝憶事近遠。像言。我憶小時行此樹齊畫我腹。像與鵽問獼猴。獼猴答言。我憶小時此樹舉手及頭(僧祇律云尿此樹上)象語獼猴。汝生年多我。像與獼猴共問鵽。鵽言。我憶
【現代漢語翻譯】 現代漢語譯本：
《出長阿含經》第十八卷和《增一阿含樓炭經》記載了以下故事：
象子出生后失去母親，被仙人撫養。
很久以前，有一頭獨居的母象，生下了一隻小象。小像剛出生沒多久，它的母親就去世了。離那裡不遠的地方住著一位仙人，他具有威嚴和神通，功德圓滿，心懷大慈悲。他遠遠地看見小象，因為母親去世，剛能站立，在東西方向遊蕩，無法自活。仙人立刻將小像帶回自己的住所，用果實餵養它。當時的小象，仁慈和善，功德美好，樂於行義。既然得到了安穩，就沒有憂愁和禍患。當時，仙人和小像一起生活起居。小象的身體漸漸長大，毛髮鮮亮潤澤。它會先用清水和美好的果實供養仙人，然後自己才吃。仙人憐憫愛惜它，視如己出，怎麼看都看不夠。當時，天帝釋（Devanam Indra，天神之王）立刻想到，現在這位仙人一心牽掛著小象，倚賴思念它沒有厭倦。現在我何不讓他感到憂愁和傷感呢？當時，帝釋顯現神力來試探仙人，變化使小象突然倒地而死，血流滿地。仙人看見小象死去，愁苦憂傷，哭泣不止。其他的仙人聽說了，前來勸解開導他，但無法消除他的憂愁。當時，天帝釋住在虛空中，為仙人說了偈語。當時，天帝釋使小象復活，仙人非常高興。仙人就是和尚的身，小象的死就是弟子的遭遇，天帝釋就是我的化身。（出自《佛說弟子過命經》）
象、獼猴、鵽鳥共同成為親友。
過去世的時候，有三個親密的朋友，分別是象、獼猴和鵽鳥（Dendroica，一種鳥類）。它們依靠在一棵尼拘律樹（Nigrodha，榕樹）下生活。它們互相說道：『既然共同依靠這棵樹，就應該互相恭敬。』獼猴和鵽鳥一起問象：『你記得多久以前的事情？』象回答說：『我記得小時候，我走過這棵樹，樹幹只到我的肚子那麼高。』象和鵽鳥問獼猴。獼猴回答說：『我記得小時候，這棵樹只到我舉起手的高度。』（《僧祇律》中說，『我小時候在這棵樹上撒尿』）象對獼猴說：『你比我年長。』象和獼猴一起問鵽鳥。鵽鳥說：『我記得』
【English Translation】 English version:
The 18th volume of the Dirgha Agama Sutra and the Zengyi Agama Loutan Sutra record the following story:
An elephant calf loses its mother at birth and is raised by a hermit.
In ancient times, there was a solitary elephant who gave birth to a calf. Not long after the calf was born, its mother died. Not far from there lived a hermit, who possessed majesty and spiritual power, was full of merit, and had a compassionate heart. He saw the elephant calf from afar, who, because its mother had died, could barely stand and wandered east and west, unable to survive on its own. The hermit immediately took the calf back to his dwelling and fed it with fruit. At that time, the elephant calf was kind and virtuous, its merits were beautiful, and it delighted in righteousness. Having gained peace and security, it had no worries or troubles. The hermit and the elephant calf lived together. The calf gradually grew bigger, its fur became bright and lustrous. It would first offer clean water and delicious fruits to the hermit, and then eat them itself. The hermit pitied and cherished it, regarding it as his own child, and never tired of looking at it. At that time, Devanam Indra (the king of the gods) immediately thought, 'Now this hermit is wholeheartedly attached to the elephant calf, relying on and thinking of it without end. Why shouldn't I cause him to feel sorrow and sadness?' At that time, Indra manifested his divine power to test the hermit, transforming the elephant calf to suddenly fall to the ground and die, with blood flowing everywhere. The hermit saw the elephant calf die, and was sad and sorrowful, weeping incessantly. The other hermits heard of this and came to advise and enlighten him, but they could not dispel his sorrow. At that time, Devanam Indra dwelt in the void and spoke a verse for the hermit. At that time, Devanam Indra revived the elephant calf, and the hermit was very happy. The hermit is the body of the Sangha, the death of the elephant calf is the experience of the disciple, and Devanam Indra is my transformation. (From the Sutra of the Buddha Speaking of the Disciple Passing Away)
The elephant, monkey, and Dendroica bird become friends.
In the past, there were three close friends, namely the elephant, the monkey, and the Dendroica bird. They lived under a Nigrodha tree (banyan tree). They said to each other, 'Since we all rely on this tree, we should respect each other.' The monkey and the Dendroica bird asked the elephant together, 'How far back do you remember things?' The elephant replied, 'I remember when I was young, I walked past this tree, and the trunk only reached my belly.' The elephant and the Dendroica bird asked the monkey. The monkey replied, 'I remember when I was young, this tree only reached the height of my raised hand.' (The Sanghika-vinaya says, 'When I was young, I urinated on this tree.') The elephant said to the monkey, 'You are older than me.' The elephant and the monkey asked the Dendroica bird together. The Dendroica bird said, 'I remember'
雪山右面有大尼拘律樹。我食果子來此便轉即生此樹。共相謂言。鵽生年多。像以獼猴置其頭上獼猴。以鵽置其肩上。共遊人間。從村至村。從邑至邑。常說偈言。
若人能懷法 必敬諸長老 現世有名譽 將來生善道
時鵽說如是法。人皆隨從法訓流佈。汝等於我法中出家。應更相恭敬。如是佛法流佈。自今已去聽隨長幼恭敬禮拜迎逆問訊。時諸比丘聞佛教。諸比丘長幼相次恭敬禮拜(出四分律四分第三卷又出十誦律七法第六卷)。
馬第三
婆羅醯馬王為轉輪王寶一
馬王名婆羅醯。宮殿住在大海洲內明月山。有八千馬以為眷屬。若轉輪聖王出世。取最小者以為馬寶。給王乘御(出增一阿含經)。
牛第四大牛被賣走趣如來佛說往緣死得生天一水牛王忍獼猴辱二二牛捔力牽載三迦羅越牛自說前身負一千錢三反作牛不了四
大牛被賣走趣如來佛說往緣死得生天一
有遠方民。將一大牛。肥盛有力。賣與舍衛城人。城人買欲以殺之。在城門中與佛相遇。牛遙睹佛。心中悲喜。絕鎖馳走人不能制。直趣如來屈前兩腳。悲鳴淚出口自說言。大聖難遭億世時有。唯垂弘慈一見濟拔。佛言甚可。久遠世時有轉輪王。王四天下千子七寶。治以正法人民安寧。又有四德。視
【現代漢語翻譯】 現代漢語譯本 雪山右面有一棵大的尼拘律樹（榕樹）。我吃了樹上的果子，死後就轉生到這棵樹上。我們互相稱呼對方為『鵽』，因為我們在這裡生活了很多年。大象把獼猴放在它的頭上，獼猴又把鵽放在它的肩膀上。我們一起在人間遊歷，從一個村莊到另一個村莊，從一個城鎮到另一個城鎮，經常唸誦這樣的偈語： 『如果有人能夠珍視佛法，必定會尊敬各位長老。今生會有好名聲，來世會生到好的地方。』 當時，鵽宣說這樣的佛法，人們都隨從佛法的教導而廣為流傳。你們在我佛法中出家，應該更加互相恭敬。這樣佛法才能流傳開來。從今以後，允許你們按照年齡大小，恭敬地禮拜、迎接、問候。』當時，各位比丘聽了佛的教誨，各位比丘按照年齡大小依次恭敬禮拜（出自《四分律》第四分第三卷，又出自《十誦律》七法第六卷）。 馬第三 婆羅醯馬王是轉輪聖王的寶物之一 馬王名叫婆羅醯（馬的名字）。它的宮殿位於大海洲內的明月山。它有八千匹馬作為眷屬。如果轉輪聖王出世，就取其中最小的一匹作為馬寶，供聖王乘坐（出自《增一阿含經》）。 牛第四：大牛被賣走近如來佛，佛說往昔因緣，死後得生天；一水牛王忍受獼猴的侮辱；二二牛角力牽載；三迦羅越牛自述前身負債一千錢，三世作牛未能償還；四 大牛被賣走近如來佛，佛說往昔因緣，死後得生天 有遠方的百姓，牽著一頭大牛，肥壯有力，賣給舍衛城的居民。城裡人買下後想要宰殺它。在城門口，這頭牛與佛相遇。牛遠遠地看見佛，心中既悲傷又歡喜，掙斷鎖鏈跑開，人們無法阻止。它徑直跑到如來佛面前，屈下前腿，悲鳴著流淚，口中彷彿在說：『大聖難得一見，億萬年才出現一次。唯愿您垂憐慈悲，救我脫離苦難。』佛說：『很好。』很久以前，有一位轉輪聖王，統治著四天下，擁有一千個兒子和七寶，用正法治理國家，人民安寧。他還具有四種美德，視
【English Translation】 English version To the right of Snow Mountain, there is a large Nigrodha tree (banyan tree). After eating the fruits of that tree, I died and was reborn on this tree. We address each other as 'Duvva' because we have lived here for many years. An elephant places a monkey on its head, and the monkey places Duvva on its shoulders. Together, we travel through the human world, from village to village, from town to town, often reciting this verse: 'If one can cherish the Dharma, one will surely respect all elders. In this life, one will have a good reputation, and in the future, one will be reborn in a good realm.' At that time, Duvva preached this Dharma, and people followed the teachings of the Dharma, which spread widely. You have renounced the world in my Dharma, and you should respect each other even more. In this way, the Dharma can spread. From now on, you are allowed to respectfully bow, greet, and inquire according to age.' At that time, the monks heard the Buddha's teachings, and the monks respectfully bowed in order of age (from the Fourth Division of the Vinaya, Volume 3, and also from the Sixth Volume of the Seven Dharmas of the Ten Recitation Vinaya). Horse Third The Horse King Balaha is one of the treasures of a Chakravartin King The Horse King is named Balaha (name of the horse). His palace is located on Bright Moon Mountain within the Great Ocean Continent. He has eight thousand horses as his retinue. If a Chakravartin King appears in the world, the smallest of these horses is taken as the horse treasure for the king to ride (from the Ekottara Agama Sutra). Cow Fourth: A large cow was sold and approached the Tathagata Buddha. The Buddha spoke of past causes and conditions, and after death, it was reborn in heaven; A water buffalo king endured the humiliation of a monkey; Two oxen competed in strength to pull a load; Three Karavira cows recounted their past lives, owing a debt of one thousand coins, and being reborn as cows for three lifetimes without repaying it; Four A large cow was sold and approached the Tathagata Buddha. The Buddha spoke of past causes and conditions, and after death, it was reborn in heaven. There were people from a distant land who brought a large cow, fat and strong, to sell to the residents of Shravasti. The townspeople bought it and intended to slaughter it. At the city gate, the cow encountered the Buddha. The cow saw the Buddha from afar, and its heart was filled with both sorrow and joy. It broke its chains and ran away, and the people could not stop it. It went straight to the Tathagata Buddha, bent its front legs, and cried out in sorrow, tears streaming down its face, as if saying: 'It is rare to meet the Great Sage, appearing only once in billions of years. May you have compassion and save me from suffering.' The Buddha said, 'Very well.' A long time ago, there was a Chakravartin King who ruled the four continents, had a thousand sons and seven treasures, and governed the country with righteousness, bringing peace to the people. He also possessed four virtues, regarding
民如子民奉猶父。沙門梵志長者人民身未曾病。四域宣德徹於十方。王出遊四方還欲向宮。逢見親舊為債主所拘云。負五十兩金繫縛著樹。王七寶侍從停住不進。怪之所以。報云。解之令去當倍卿百兩。即解還家。其人數數詣王宮門求金不得。債主已避不知處所。遂在生死。周旋往來無數之劫。不償所負至於今生。墮此牛中。債主所賣數千兩金。時轉輪王則我身是。其債主者此牛是也。佛為聖王保之為償。竟不與之故來求救。佛告牛主。佛為卿分衛倍償牛直。牛主不肯還欲得牛。佛復重告。吾稱牛身斤兩輕重與若干金。故不肯與矣。時釋梵天悉俱來下。白佛。萬千億兩吾等致之。將牛到祇洹中。七日命盡忽生天上。尋自憶識唸佛功德。來還人間散華供養報佛恩德。佛為說經。即得立不退地無生法忍。乃還天上(出生經第四卷)。
水牛王忍獼猴辱二
過去世有異曠野。水牛王頓止其中。遊行食草而飲泉水。時水牛王與眾眷屬。有所至湊獨在其前。顏貌姝好威神巍巍名德超異忍辱和雅行止安詳。有一獼猴住在道邊。見水牛王與眷屬俱。心懷忿怒興于嫉妒。便即揚塵瓦石。而坌擲之輕慢毀辱。水牛默然受之不報。行過未久。更有一部水牛王尋從後來。獼猴見之亦復罵詈揚塵打擲。后一部眾。見前牛王默然不校
效之。忍辱不以為恨。是等眷屬過去。未久有一水牛犢。尋從後來。隨逐群牛。於是獼猴逐之罵詈毀辱輕易。水犢懷恨不喜。見前等類忍辱不恨。亦復學效。去道不遠大叢樹間。時有樹神遊居其中。問水牛王。卿等何故睹此獼猴猥見罵詈。而反忍辱默聲不應。水牛報曰。
彼輕辱毀我 又當加施人 彼人當加報 爾乃得抂患
諸水牛過去。未久有諸梵志。大眾群輩仙人之等從道而來。時彼獼猴亦復毀辱。諸梵志等。即時捕捉腳蹋殺之。於是樹神即復頌曰。
罪惡不腐朽 殃熟乃遭患 罪惡今已滿 諸殃不爛壞
佛言。水牛王即我是。為菩薩時墮罪為水牛中王。常行忍辱修四等心。慈悲喜護自致得佛(出生經第四分)。
二牛捔力牽載三
過去有人有一黑牛。復一牛主為財物故唱言。誰牛力勝我牛者。若勝我輸物。若不如者輸我物。時黑牛主答言可爾。時載重物系牛車左。共相輕笑謂。黑曲角。以杖擊之牽是車去。牛聞之即失色力不能挽重上坂。時黑牛主大輸財物。是得物人後復更唱令。黑牛聞聲即語其主。可答言爾。主言不能。所以然者。汝弊黑牛大輸我物。今復作者輸我物盡牛語主言。先在眾前形相輕我。聞惡名故即失色力。是故不能挽重上坂。今授主語莫出惡言。
【現代漢語翻譯】 現代漢語譯本 傚法他們。忍受侮辱而不懷恨。這些眷屬過去之後，不久來了一頭小水牛。它跟隨著牛群。於是獼猴追趕它，辱罵、詆譭、輕視它。小水牛心懷怨恨，很不高興。看到前面的那些同類能夠忍受侮辱而不懷恨，也學習傚法他們。離道路不遠的地方，有一片茂密的樹林，樹神居住在其中。樹神問水牛王：『你們為什麼看到這獼猴如此侮辱你們，反而忍受著，沉默不語呢？』水牛回答說： 『它輕辱譭謗我，又將加害於人，那人將會報復它，它才會遭受災禍。』 眾水牛離去後，不久來了一些婆羅門（Brahmin，古印度僧侶階層），大眾、群體、仙人之類的，從路上走來。這時獼猴又去侮辱他們。這些婆羅門立刻抓住它，用腳踩死了它。於是樹神又說了偈語： 『罪惡不會腐爛消失，災禍成熟時就會降臨。罪惡如今已經滿了，各種災禍不會腐爛壞掉。』 佛陀說：『水牛王就是我。我做菩薩時，因為罪業而墮落為水牛中的牛王，常常實行忍辱，修習四等心（慈悲喜捨），最終成就了佛果。』（出自《出生經》第四分） 兩頭牛角力拉車 過去有個人，有一頭黑牛。又有一個牛主爲了財物，宣稱：『誰的牛力氣勝過我的牛？如果勝過我，我輸給他東西；如果不如我，他輸給我東西。』當時黑牛的主人回答說：『可以。』於是把沉重的貨物繫在牛車左邊，一起輕視嘲笑黑牛，說它是『黑曲角』，用棍子敲打它，讓它拉車走。牛聽到這些話，立刻失去力氣，不能把重物拉上斜坡。當時黑牛的主人輸掉了大量的財物。得到財物的人後來又再次宣稱。黑牛聽到聲音，就對它的主人說：『可以答應他。』主人說：『不能，因為你這頭沒用的黑牛，已經輸掉我很多東西了。如果現在再比，我會輸得一乾二淨。』牛對主人說：『先前在眾人面前，因為他們輕視我的外形，聽到那些惡毒的稱呼，我立刻就失去了力氣。所以不能把重物拉上斜坡。現在請你答應他，但不要說惡毒的話。』
【English Translation】 English version They followed suit. They endured insults without holding grudges. After these relatives had passed, before long a young water buffalo came. It followed the herd of cattle. Thereupon, the monkey chased after it, scolding, slandering, and belittling it. The young buffalo harbored resentment and was very unhappy. Seeing that the previous ones could endure insults without holding grudges, it also learned to imitate them. Not far from the road, in a dense grove of trees, there was a tree spirit dwelling within. The tree spirit asked the water buffalo king: 'Why do you endure this monkey's insults and remain silent?' The water buffalo replied: 'It insults and slanders me, and will also harm others, that person will retaliate against it, and then it will suffer calamity.' After the water buffaloes had passed, before long some Brahmins (Brahmin, ancient Indian priestly class), a crowd, a group, and immortals came along the road. At this time, the monkey again insulted them. These Brahmins immediately seized it, trampled it to death. Thereupon, the tree spirit again spoke a verse: 'Evil deeds do not decay, calamity ripens and then befalls. Evil deeds are now full, all calamities will not rot away.' The Buddha said: 'The water buffalo king was me. When I was a Bodhisattva, I fell into the realm of a water buffalo king because of my sins. I constantly practiced forbearance and cultivated the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), and ultimately attained Buddhahood.' (From the fourth part of the Sutra of Births) Two oxen compete in strength to pull a load In the past, there was a person who had a black ox. Another ox owner, for the sake of wealth, proclaimed: 'Whose ox is stronger than mine? If he wins, I will give him things; if he loses, he will give me things.' At that time, the owner of the black ox replied: 'Agreed.' Thereupon, they tied a heavy load to the left side of the ox cart, and together they scorned and laughed at the black ox, calling it 'Black Crooked Horn,' striking it with a stick, and telling it to pull the cart away. The ox, hearing these words, immediately lost its strength and could not pull the heavy load up the slope. At that time, the owner of the black ox lost a large amount of wealth. The person who obtained the wealth later proclaimed again. The black ox, hearing the sound, said to its owner: 'You can agree to him.' The owner said: 'I cannot, because you, this useless black ox, have already lost me a lot of things. If we compete again now, I will lose everything.' The ox said to its owner: 'Previously, in front of everyone, because they belittled my appearance and I heard those malicious names, I immediately lost my strength. Therefore, I could not pull the heavy load up the slope. Now, please agree to him, but do not say malicious words.'
在他前時便語我言。汝是好黑大牛生來良吉角廣且直。主受牛語。即便洗刷涂角著好華鬘。系車右邊柔濡愛語。大吉黑牛廣角大力。牽是車去。是牛聞是柔濡愛語故即得色力。牽重上坂。時黑牛主先所失物更再三倍得之。是牛主得大利己心甚歡喜。即說偈曰。
載重入深轍 隨我語能去 是故應濡語 不應生惡言 濡語有色力 是牛能牽重 我獲大財物 身心得喜樂
佛語諸比丘。畜生聞形相語。尚失色力。何況於人(出十誦律二誦第三卷出四分律初分第七卷略同)。
迦羅越牛自說前身負一千錢三反作牛不了四
昔大迦羅越出錢為業。有二人舉錢一萬。至時還之。後日二人復相謂言。我曹更各舉十萬。后不還之。有牛繫在籬里。語二人言。我先世時坐負主人一千錢不還債。三反作牛猶故不了。況君欲取十萬罪無畢時。二人驚怪會天已曉。主人出。二人說牛之語。主人即便放著群中不復取用。咒愿。此牛自今已后莫復受此畜生身。若有餘錢一以佈施。牛後命過得生人中(出譬喻經)。
驢第五
有驢挽車日行五百里一
昔人有驢以用挽車。日行數百里。語其弟言。莫放驢使與驢相見。弟怪之自思念云。夫智者相得其則歡喜。諛諂相得其亦歡喜。物類相得無不
【現代漢語翻譯】 現代漢語譯本 之前有人告訴我：『你是一頭好黑大牛，生來就吉利，角又大又直，能聽懂牛語。』 我就洗刷它，在牛角上塗抹，戴上漂亮的花鬘，把它繫在車子的右邊，用溫柔的語言安撫它，說：『大吉黑牛，廣角大力，拉這輛車去吧。』 這牛聽到溫柔的愛語，就立刻有了精神和力氣，拉著重物上了山坡。當時黑牛的主人先前丟失的財物，又重新得到了三倍。這牛的主人得到大利益，心裡非常歡喜，就說了這首偈： 『載重入深轍，隨我語能去，是故應濡語，不應生惡言，濡語有色力，是牛能牽重，我獲大財物，身心得喜樂。』 佛告訴眾比丘：『畜生聽到讚美的話，尚且能增加精神和力氣，何況是人呢？』（出自《十誦律》二誦第三卷，《四分律》初分第七卷略同）。 迦羅越（Kāravika）牛自己說前世欠一千錢，三次轉世為牛都沒還清。 過去，大迦羅越（Mahākāravika）以放貸為業。有兩個人借了一萬錢，到期歸還了。後來，這兩人又互相商量說：『我們再各自借十萬錢，之後就不還了。』 有一頭牛被拴在籬笆里，對這兩人說：『我前世因為欠主人一千錢沒還，三次轉世為牛都沒能還清。何況你們想借十萬錢不還，罪過何時才能了結？』 這兩人感到驚怪，正好天亮了。主人出來，兩人說了牛說的話。主人就把牛放到了牛群中，不再役使它，並祝願說：『這頭牛從今以後不要再受畜生身了，如果還有剩餘的錢，就全部佈施出去。』 這頭牛死後，得以轉生為人。（出自《譬喻經》）。 驢 第五 有驢拉車，一天能走五百里。 過去有個人用驢拉車，每天能走數百里。他告訴他的弟弟說：『不要讓驢和驢相見。』 弟弟感到奇怪，心想：『有智慧的人互相遇到就會歡喜，善於阿諛奉承的人互相遇到也會歡喜，同類的東西互相遇到沒有不歡喜的。』
【English Translation】 English version Previously, someone told me: 'You are a good black bull, born auspiciously, with large and straight horns, and you can understand the language of cows.' So I washed it, painted its horns, put on beautiful garlands, tied it to the right side of the cart, and comforted it with gentle words, saying: 'Auspicious black bull, with large horns and great strength, pull this cart.' The bull, hearing the gentle and loving words, immediately gained spirit and strength, and pulled the heavy load up the hill. At that time, the owner of the black bull regained three times the wealth he had previously lost. The owner of the bull was very happy to receive such great benefits, and said this verse: 'Carrying heavy loads into deep ruts, it follows my words and is able to go, therefore one should use gentle words, and not utter evil words, gentle words have vigor and strength, this bull is able to pull heavy loads, I have obtained great wealth, and my body and mind are joyful.' The Buddha told the Bhikkhus: 'Even animals, upon hearing praise, can increase their spirit and strength, how much more so for humans?' (From the Vinaya in Ten Recitations, second recitation, third volume; the Vinaya in Four Parts, first part, seventh volume, is slightly similar). The Kāravika (Kāravika) bull himself said that in a previous life he owed one thousand coins, and he has been reborn as a bull three times without paying it off. In the past, Mahākāravika (Mahākāravika) was in the business of lending money. Two people borrowed ten thousand coins and returned them on time. Later, these two people discussed with each other again, saying: 'Let's each borrow another one hundred thousand coins, and then we won't pay them back.' A bull was tied in the fence, and said to the two people: 'In my previous life, because I owed the owner one thousand coins and didn't repay them, I have been reborn as a bull three times and still haven't been able to pay it off. How much more so if you want to borrow one hundred thousand coins and not repay them, when will the sin be cleared?' The two people were surprised, and it happened to be dawn. The owner came out, and the two people told him what the bull had said. The owner then released the bull into the herd and no longer used it, and wished: 'From now on, may this bull no longer receive the body of an animal, and if there is any money left over, donate it all.' After the bull died, it was able to be reborn as a human. (From the Sutra of Parables). Donkey Fifth There was a donkey that pulled a cart and could travel five hundred li (Chinese mile) a day. In the past, there was a person who used a donkey to pull a cart, and it could travel hundreds of li a day. He told his younger brother: 'Don't let the donkey meet other donkeys.' The younger brother felt strange and thought to himself: 'Wise people are happy when they meet each other, those who are good at flattery are also happy when they meet each other, and things of the same kind are all happy when they meet each other.'
歡喜。弟故放驢令得相見。亦不鳴咽相嗅不食。兄后駕之便臥不行。兄便大瞋截其毛耳。驢得苦痛復行如前。驢語大家。君弟放我見惡知識。我問何肥。答曰。給陶家公邊負土。得惡道便臥不行。公便步擔土去。放我道邊食。得食好草歸得芻谷。是以得肥。問何瘦。答曰。挽車日行五百里。飲食轗軻是以瘦耳。我瘦取謂放得肥。反見髡剃不敢復臥。乞得生活。主愍之放令解脫(出十卷譬喻經第八卷)。
驢效群牛為牛所殺二
群牛志性調良。所至到處。擇軟美草食。選清涼水飲。時有一驢。便作是念。我亦效其飲食。即入群牛。前腳把地觸嬈彼牛。效其鳴吼而不能改。其聲自稱我亦是牛。牛角抵殺舍之而去(出增一阿含第二十卷)。
狗第六狗乞食不得詣官訟主人一狗子被殺時見沙門命終生豪貴家二白狗生前世兒家被好供給捊出先身所藏之物三弊狗因一比丘得生善心四
狗乞食不得詣官訟主人一
佛在舍衛國。過去世有狗。舍自家至他家乞食。入他家時身在門內尾在門外。時主人居士打不與食。狗詣眾官言。是居士。我至其家乞食。不與我食反打我。我不破狗法。眾官問言狗有何法。答言。我在自家隨意坐臥。至他家時身入門內尾著門外。眾官言。喚居士來。問言。汝實打狗不與食耶
【現代漢語翻譯】 現代漢語譯本 歡喜。弟弟因為放了驢子，讓它得以相見（指與惡知識相見）。驢子也不鳴叫哭泣，不互相嗅聞，也不吃東西。哥哥後來駕馭它，它就躺下不走。哥哥非常生氣，就剪掉了它的毛和耳朵。驢子感到痛苦，又像之前一樣行走了。驢子對主人說：『您的弟弟放我見了惡知識。』主人問：『為什麼你這麼肥？』驢子回答說：『給陶工家拉磨，還得在河邊背土。得了惡道，就躺下不走。陶工就只好步行挑土走了，放我在路邊吃草。能吃到好草，回來還能吃到粗糧，所以才肥。』主人問：『為什麼你這麼瘦？』驢子回答說：『拉車每天走五百里，飲食粗劣，所以才瘦。我以為瘦了就能被放走，反而被剃了毛，不敢再躺下，乞求能活下去。』主人可憐它，就放它解脫了。（出自《十卷譬喻經》第八卷）
驢子效仿牛群，反被牛所殺二
一群牛的性情溫順善良，所到之處，都選擇柔軟美好的草吃，挑選清涼的水喝。當時有一頭驢子，就想：『我也要效仿它們的飲食。』於是就進入牛群，前腳刨地，觸碰騷擾那些牛，模仿它們的鳴叫，但始終無法改變。它的聲音自稱『我也是牛』。牛用角抵它，把它殺死，然後離開了。（出自《增一阿含經》第二十卷）
狗第六 狗乞討食物不成，到官府控告主人 一 狗子被殺時，見到沙門，命終後生于豪貴之家 二 白狗生前在世兒家，被好好供養，扒出前世所藏之物 三 惡狗因為一位比丘而生起善心 四
狗乞討食物不成，到官府控告主人 一
佛陀在舍衛國。過去世有一隻狗，捨棄自家到別人家乞討食物。進入別人家時，身體在門內，尾巴在門外。當時主人居士打了它，不給它食物。狗到眾官那裡說：『這個居士，我到他家乞討食物，不給我食物，反而打我。我沒有破壞狗的規矩。』眾官問：『狗有什麼規矩？』狗回答說：『我在自己家可以隨意坐臥，到別人家時，身體入門內，尾巴留在門外。』眾官說：『把居士叫來。』問他說：『你真的打了狗，不給它食物嗎？』
【English Translation】 English version Rejoicing. The younger brother released the donkey, allowing it to meet (referring to meeting evil acquaintances). The donkey neither wailed nor sniffed, nor did it eat. Later, when the elder brother harnessed it, it lay down and refused to move. The elder brother became very angry and cut off its fur and ears. The donkey, feeling pain, walked as before. The donkey said to the master: 'Your younger brother released me to meet evil acquaintances.' The master asked: 'Why are you so fat?' The donkey replied: 'I work for the potter's family, grinding and carrying soil by the river. Having entered an evil path, I lie down and refuse to move. The potter has to carry the soil on foot, letting me eat grass by the roadside. I can eat good grass and return to eat coarse grains, so I am fat.' The master asked: 'Why are you so thin?' The donkey replied: 'Pulling the cart, I travel five hundred li (a Chinese unit of distance) every day, and the food is poor, so I am thin. I thought that if I became thin, I would be released, but instead, I was shaved and dared not lie down again, begging to live.' The master pitied it and released it to be free. (From the eighth volume of the 'Ten Parable Sutra')
Donkey Imitating Cattle Killed by Cattle Two
A herd of cattle had gentle and kind natures. Wherever they went, they chose soft and beautiful grass to eat and selected cool and clear water to drink. At that time, there was a donkey who thought: 'I will also imitate their diet.' So it entered the herd, pawing the ground with its front feet, touching and disturbing the cattle, imitating their calls, but it could not change its voice. Its voice claimed, 'I am also cattle.' The cattle gored it with their horns, killed it, and left. (From the twentieth volume of the 'Ekottara Agama Sutra')
Dog Sixth A Dog Begs for Food Unsuccessfully, Goes to the Government to Sue the Master One A Puppy Was Killed, Saw a Shramana (Buddhist monk), and Was Reborn into a Wealthy Family After Death Two A White Dog Was Well Provided for in Its Previous Life in the Child's Home, Digging Up Things Buried in Its Previous Life Three A Bad Dog Developed Good Thoughts Because of a Bhikshu (Buddhist monk) Four
Dog Begs for Food Unsuccessfully, Goes to the Government to Sue the Master One
The Buddha was in Shravasti (ancient Indian city). In a past life, there was a dog who abandoned its own home to beg for food at another's home. When entering another's home, its body was inside the door, and its tail was outside the door. At that time, the householder (layman) beat it and did not give it food. The dog went to the officials and said: 'This householder, I went to his house to beg for food, but he did not give me food and instead beat me. I did not break the dog's rules.' The officials asked: 'What rules does a dog have?' The dog replied: 'In my own home, I can sit and lie down as I please, but when I go to another's home, my body enters the door, and my tail remains outside the door.' The officials said: 'Call the householder here.' They asked him: 'Did you really beat the dog and not give it food?'
。答言實爾。眾官問狗言。此人應云何治。狗言。與此舍衛城大居士職。何以故答。我昔在此舍衛城中作大居士。以身口作惡故受是狗身。是人惡甚於我若令是人得力勢者。當大作惡令入地獄。極受苦惱(出十誦律第三誦第一卷)。
狗子被殺時見沙門命終生豪貴家二
昔有一國。穀米踴貴人民飢餓。時有沙門入城分衛。無所一獲。次至長者大豪貴門。得粗惡飯。這欲出城。逢一屠兒抱一狗子持歸欲殺。見沙門歡喜前為作禮。沙門咒愿。老壽長生知有狗子。而欲殺之。故問其人何所赍持。答曰空行。又問。吾以見之愿持示我。食貿狗子令命得濟。其人答曰。不能相與。如是至三慇勤喻請。其人抵突不肯隨言。又言可以示我。其人即出以示沙門。舉飯飴狗子摩捋咒愿。狗子淚出。卿罪所致不得自在。使爾世世罪滅福生。離狗子身得生為人。值遇三寶。狗子得食善心生焉。命過即生豪貴大長者家。這生墮地便有慈心。時彼沙門次到長者門裡分衛。時長者子年以七歲。見彼沙門憶識本緣。便前稽首禮沙門足請前供養。還白父母。今我欲逐此大和尚奉受經戒。為作弟子。父母愛重不肯聽之。小兒啼泣不肯飲食。不欲聽去我便就死。父母便聽。隨師學道。除去鬚髮被三法衣。便得三昧立不退轉。開化一切發大道意(
【現代漢語翻譯】 現代漢語譯本：回答說：『確實如此。』眾官吏問狗說：『這個人應該如何處置？』狗說：『給他舍衛城大居士的職位。』為什麼呢？回答說：『我過去在這舍衛城中做大居士，因為身口意造作惡業，所以受了這狗的身。這個人比我還要惡劣，如果讓他得到權勢，將會大肆作惡，使人墮入地獄，極受苦惱。』（出自《十誦律》第三誦第一卷）
狗子被殺時見沙門命終生豪貴家二
過去有一個國家，穀米價格飛漲，人民飢餓。當時有一位沙門進入城中乞食，一無所獲。後來到了一位長者（富人）的豪宅，得到了一些粗劣的飯食。正要出城時，遇到一個屠夫抱著一隻小狗，要帶回家宰殺。小狗見到沙門，歡喜地向前為他作禮。沙門為他祝願，祝他長壽。沙門明知有小狗，卻要殺它，所以問那個人拿的是什麼。屠夫回答說：『空手而行。』沙門又問：『我已看見了，希望拿給我看看。我用食物換這隻小狗，讓它得以保全性命。』那人回答說：『不能給你。』這樣再三慇勤地比喻請求，那人牴觸不肯答應。沙門又說：『可以給我看看。』那人就拿出來給沙門看。沙門舉起飯食喂小狗，撫摸它，為它祝願。小狗流下了眼淚。『這是你罪業所致，不得自在，希望你世世罪業消滅，福德增長，脫離狗的身，得生為人，值遇三寶（佛、法、僧）。』小狗得到食物，善心生起。命終之後，就投生到豪貴的大長者家中。剛出生落地，就有了慈悲心。當時那位沙門再次來到長者家門前乞食。這時長者的兒子已經七歲了，見到那位沙門，憶起了前世的因緣，便上前稽首禮拜沙門的腳，請他接受供養。回去告訴父母，『現在我想跟隨這位大和尚，奉受經戒，做他的弟子。』父母因為疼愛他，不肯答應。小兒啼哭不肯飲食，『如果不讓我去，我就去死。』父母便答應了，讓他跟隨師父學道。剃除了鬚髮，穿上了三法衣（袈裟），便得到了三昧（禪定），立於不退轉的境界，開化一切眾生，發起大道之心。
【English Translation】 English version: He replied, 'Indeed it is so.' The officials asked the dog, 'What should be done with this man?' The dog said, 'Give him the position of the great householder of Shravasti (ancient Indian city).' Why? He replied, 'I used to be a great householder in this Shravasti, and because of the evil deeds I committed with my body, speech, and mind, I received this dog's body. This man is even more evil than I am. If he gains power, he will commit great evils, causing people to fall into hell and suffer greatly.' (From the Vinaya in Ten Recitations, Third Recitation, Volume 1)
A puppy was killed, saw a Shramana (Buddhist monk), and after death was born into a wealthy and noble family.
In the past, there was a country where the price of grain soared and the people were starving. At that time, a Shramana entered the city to beg for food but obtained nothing. Later, he arrived at the mansion of a wealthy and noble householder and received some coarse food. As he was about to leave the city, he encountered a butcher carrying a puppy, intending to take it home to slaughter. The puppy saw the Shramana and joyfully bowed to him. The Shramana wished him longevity. Knowing that the puppy was about to be killed, he asked the butcher what he was carrying. The butcher replied, 'Walking empty-handed.' The Shramana asked again, 'I have seen it. I wish you would show it to me. I will trade food for this puppy so that its life may be saved.' The man replied, 'I cannot give it to you.' He earnestly pleaded in this way three times, but the man resisted and refused to agree. The Shramana then said, 'Can you at least show it to me?' The man then took it out and showed it to the Shramana. The Shramana raised the food and fed the puppy, caressed it, and blessed it. The puppy shed tears. 'This is due to your sins, you are not free. May your sins be extinguished in every lifetime, and may your blessings increase. May you leave the body of a dog and be reborn as a human, encountering the Three Jewels (Buddha, Dharma, Sangha).' The puppy received the food, and a good thought arose in its mind. After its life ended, it was reborn into the family of a wealthy and noble great householder. As soon as it was born, it had a compassionate heart. At that time, the Shramana came to the gate of the householder's house to beg for food again. At this time, the householder's son was seven years old. When he saw the Shramana, he remembered his past life and bowed at the Shramana's feet, asking him to accept offerings. He returned and told his parents, 'Now I want to follow this great monk, receive the precepts, and become his disciple.' His parents loved him dearly and refused to allow it. The child cried and refused to eat or drink. 'If you don't let me go, I will die.' His parents then agreed and allowed him to follow his teacher to learn the Way. He shaved his head and beard, put on the three Dharma robes (kasaya), and attained samadhi (meditative state), standing in the state of non-retrogression, enlightening all beings, and generating the mind of the Great Way.
出迦葉詰阿難經)。
白狗生前世兒家被好供給捊出先身所藏之物三
佛詣舍衛城遊行分衛。時到鸚鵡摩牢兜羅子家。遇其不在家。有白狗名具。坐好蓐上以金缽食粳米肉。白狗遙見世尊從遠而來。見已便吠。世尊言。止白狗。不須作是聲。汝本吟哦(梵志乞食音)於是作白狗。白狗極大瞋恚。下床蓐已至門閾下伏寂然而住。后摩牢兜羅見問邊人曰。誰觸我狗而令憂戚。今日有沙門瞿曇來詣家乞食。狗吠之。瞿曇言。止白狗。汝不應作是聲。汝本吟哦。狗恚不樂。鸚鵡摩牢兜羅子遙罵世尊。誹謗瞋恚詣孤獨園。遙見鸚鵡摩牢兜羅子來。告諸比丘。此人瞋恚身壞生泥犁中。彼時鸚鵡摩牢兜羅子白世尊曰。沙門瞿曇今至我家乞食。白狗于汝有何咎而令不樂。佛言。白狗見我而吠。我言。白狗汝不應作是聲。汝本吟哦。而白狗瞋恚。瞿曇此白狗本是我何等親屬。佛止摩牢不須問。汝或能憂戚不樂。如是再三。世尊曰。此摩牢白狗前所生。是汝父名兜羅。倍增瞋恚。我父兜羅。常行施與常事於火。身壞死已生梵天上。何故當生狗中。此摩牢以汝增上慢。我父兜羅后亦復爾。生弊惡狗中。而說偈曰。
梵志增上慢 此終生六趣 雞豬狗野狐 驢卵地獄中
佛言。若不信我說者。便可還家語白狗言。
【現代漢語翻譯】 現代漢語譯本： （出自《出迦葉詰阿難經》）。
白狗前世是兒子的家，被好好地供養，（死後）顯露出前世所藏的財物。
佛陀前往舍衛城**分衛（乞食）。當時到了鸚鵡摩牢兜羅子（Parrot Mārkaṇḍeya's son）的家。恰逢他不在家。有一隻白狗名叫具，坐在舒適的墊子上，用金缽吃粳米和肉。白狗遠遠地看見世尊從遠處走來，看見后便吠叫。世尊說：『停止吧，白狗。不需要發出這樣的聲音。你前世本是吟哦（梵志乞食的聲音）。』白狗非常惱怒，從床墊下到地上，在門檻下趴著，寂靜無聲。後來摩牢兜羅子看見后問旁邊的人說：『誰觸犯了我的狗，讓它如此憂愁？』（旁邊的人回答說）『今天有沙門瞿曇（Śramaṇa Gautama）來家乞食，狗向他吠叫。瞿曇說：『停止吧，白狗。你不應該發出這樣的聲音。你前世本是吟哦。』狗因此惱怒不樂。』鸚鵡摩牢兜羅子遙遠地辱罵世尊，誹謗瞋恚地前往孤獨園（Anāthapiṇḍika's Park）。世尊遠遠地看見鸚鵡摩牢兜羅子走來，告訴眾比丘：『這個人瞋恚，身壞死後會墮入泥犁（Naraka，地獄）中。』當時鸚鵡摩牢兜羅子對世尊說：『沙門瞿曇今天到我家乞食，白狗對你有什麼過錯，而讓它如此不樂？』佛陀說：『白狗看見我而吠叫，我說：『白狗你不應該發出這樣的聲音，你前世本是吟哦。』而白狗因此瞋恚。』瞿曇，這隻白狗原本是我的什麼親屬？』佛陀制止摩牢兜羅子說：『不需要問。你或許會因此憂愁不樂。』這樣問了再三。世尊說：『這隻摩牢兜羅的白狗前世，是你的父親，名叫兜羅（Tura）。』（摩牢兜羅子）更加惱怒：『我的父親兜羅，常常行佈施，常常祭祀火。身壞死後已經生到梵天（Brahmaloka）上，怎麼會生到狗中？』『這是因為你增上慢（conceit）。你的父親兜羅後來也同樣會，生到卑賤惡劣的狗中。』於是說了偈語：
『梵志增上慢，此終生六趣，雞豬狗野狐，驢卵地獄中。』
佛陀說：『如果不相信我說的話，便可以回家告訴白狗說：』
【English Translation】 English version: (From the Kāśyapa Questions Ānanda Sutra)
The white dog in its previous life was the son's family, well provided for, revealing the possessions it had hidden in its previous life.
The Buddha went to Śrāvastī** for alms. At that time, he arrived at the house of the parrot Mārkaṇḍeya's son. It happened that he was not at home. There was a white dog named Gu, sitting on a comfortable cushion, eating japonica rice and meat from a golden bowl. The white dog saw the World-Honored One coming from afar, and upon seeing him, it barked. The World-Honored One said, 'Stop, white dog. There is no need to make such a sound. In your previous life, you were chanting (the sound of a Brahmin begging for food).' The white dog became extremely angry, got off the cushion, went to the threshold of the door, and lay down silently. Later, Mārkaṇḍeya's son saw this and asked the people nearby, 'Who has offended my dog, causing it such sorrow?' (The people nearby replied,) 'Today, the Śramaṇa Gautama came to the house for alms, and the dog barked at him. Gautama said, 'Stop, white dog. You should not make such a sound. In your previous life, you were chanting.' The dog is therefore angry and unhappy.' The parrot Mārkaṇḍeya's son cursed the World-Honored One from afar, and with slander and anger, went to Anāthapiṇḍika's Park. The World-Honored One saw the parrot Mārkaṇḍeya's son coming from afar and told the monks, 'This person, with anger, will break his body and be reborn in Naraka (hell).' At that time, the parrot Mārkaṇḍeya's son said to the World-Honored One, 'Śramaṇa Gautama came to my house for alms today. What fault does the white dog have towards you that makes it so unhappy?' The Buddha said, 'The white dog saw me and barked, and I said, 'White dog, you should not make such a sound. In your previous life, you were chanting.' And the white dog is therefore angry.' Gautama, what kind of relative was this white dog originally to me?' The Buddha stopped Mārkaṇḍeya's son and said, 'There is no need to ask. You might become sorrowful and unhappy because of it.' He asked this again and again. The World-Honored One said, 'This white dog of Mārkaṇḍeya in its previous life was your father, named Tura.' (Mārkaṇḍeya's son) became even more angry, 'My father Tura always practiced giving and always performed fire sacrifices. Having broken his body and died, he has already been reborn in Brahmaloka (Brahma's Heaven). How could he be born as a dog?' 'This is because of your conceit. Your father Tura will also, in the future, be born as a lowly and evil dog.' Then he spoke a verse:
'The Brahmin with conceit, will ultimately be born in the six realms, as a chicken, pig, dog, fox, donkey, egg, or in hell.'
The Buddha said, 'If you do not believe what I say, then you can go home and tell the white dog: '
汝本生時是我父兜羅者。還上床蓐當於金缽中食粳米肉。當示我父遺財。汝本藏舉我不知處。於是鸚鵡摩牢兜羅子聞世尊所說。善思惟念。還至家已具語白狗。彼時白狗便還上床蓐坐。于金缽中食粳米肉。至本臥處床四腳下。以口足捊地。於是鸚鵡摩牢兜羅子大得錢財。歡喜心生。以右膝著地向祇樹園。自稱姓字。真實沙門語實不妄。三自稱已。出舍衛城往詣祇樹。世尊遙見告諸比丘。汝見彼鸚鵡摩牢兜羅子來不。唯然世尊。若以此時。兜羅子命終者生於善處。於我有善心故。眾生因善心故。身壞死時生善處天上。彼時鸚鵡摩牢兜羅子往世尊所。面相慰勞竟云。佛言無有異(出中阿鋡經第三十九卷鸚鵡章中)。
弊狗因一比丘得生善心四
有一長者財富無數。有一弊狗常喜嚙人。凡人不得妄入其門。有一比丘。聰明善慧聖達難當逮。入其門乞。值狗出臥不覺入時。長者設食狗覺方見。念出臥不覺沙門得入。今既已坐當奈之何。若獨食者出必嚙殺。啖其腹中所食美膳。若分我食乃原之耳。沙門知其心念。自食一揣與狗一揣。善生慈向于沙門。前舐其足。后出門臥。曾被其嚙人劍斫其頭。其狗即生長者夫人腹中。生后短命尋復終亡。復生彼國余長者家。年十餘歲。見一沙門前迎為禮。啟其父母請為我師。施設
【現代漢語翻譯】 現代漢語譯本： 『你』前世出生時，是『我』的父親『兜羅』(Dola，人名)。『你』回到床褥上，在金缽中吃粳米肉，並向『我』展示『我』父親遺留的財產。『你』之前藏匿、舉起『我』，而『我』不知道地方。於是鸚鵡『摩牢兜羅子』(Malaudolazi，鸚鵡的名字)聽到世尊所說，善於思惟憶念。回到家后，將事情全部告訴白狗。當時白狗便回到床褥上坐著，在金缽中吃粳米肉，到之前睡覺的地方，用口和腳扒地。於是鸚鵡『摩牢兜羅子』得到大量錢財，心生歡喜，右膝著地，面向祇樹園，自稱姓名，說：『真實的沙門所說真實不虛。』這樣說了三次後，離開舍衛城前往祇樹園。世尊遠遠看見，告訴眾比丘：『你們看見那隻鸚鵡『摩牢兜羅子』來了嗎？』比丘回答：『是的，世尊。』世尊說：『如果此時『兜羅子』命終，會生於善處，因為他對『我』有善心。眾生因為善心的緣故，身壞命終時會生於善處天上。』當時鸚鵡『摩牢兜羅子』來到世尊處，互相問候后說：『佛所說沒有差異。』(出自《中阿含經》第三十九卷《鸚鵡章》)
惡狗因一位比丘而生善心
有一位長者，財富無數。有一隻惡狗，經常喜歡咬人，所以一般人不敢隨意進入他家門。有一位比丘，聰明有智慧，聖潔通達難以企及，進入長者家乞食。恰好狗在外面睡覺，沒有察覺比丘進入。長者擺好食物后，狗才發覺看見。心想：『我』在外面睡覺，沒有察覺沙門進入。現在『他』已經坐下了，該怎麼辦呢？如果『我』獨自吃，『他』出去后必定會被咬死，還會吃掉『他』腹中所食的美好膳食。如果分給『他』食物，或許可以原諒『他』。沙門知道『他』的心念，自己吃一口，給狗吃一口。狗對沙門生起慈悲之心，上前舔『他』的腳，然後出門睡覺。之前曾被『他』咬過的人用劍砍了『他』的頭。這隻狗隨即轉生長者夫人的腹中。出生后短命，很快又死了，再次轉生到那個國家另一位長者家中。十多歲時，看見一位沙門，上前迎接行禮，告訴『他』的父母，請沙門做『我』的老師，併爲『他』準備住所。
【English Translation】 English version: 『You』 were born in your previous life as my father, Dola (name of a person). 『You』 returned to the bed and ate polished rice and meat from a golden bowl, and showed 『me』 the property left by 『my』 father. 『You』 previously hid and raised 『me』, and 『I』 did not know where. Then the parrot Malaudolazi (name of a parrot) heard what the World Honored One said, and thoughtfully contemplated and remembered it. After returning home, it told the white dog everything. At that time, the white dog returned to the bed and sat down, eating polished rice and meat from a golden bowl, and went to the place where it used to sleep, pawing at the ground with its mouth and feet under the four legs of the bed. Then the parrot Malaudolazi obtained a large amount of money and was filled with joy. It knelt on its right knee, facing the Jetavana Garden, and proclaimed its name, saying, 『The words of the true Shramana are true and not false.』 After saying this three times, it left Shravasti and went to the Jetavana Garden. The World Honored One saw it from afar and said to the monks, 『Do you see that parrot Malaudolazi coming?』 The monks replied, 『Yes, World Honored One.』 The World Honored One said, 『If Dola-zi were to die at this time, he would be born in a good place, because he has good intentions towards me. Because of good intentions, beings are born in good places in the heavens when their bodies are destroyed and they die.』 At that time, the parrot Malaudolazi came to the World Honored One, greeted each other, and said, 『What the Buddha said is without difference.』 (From the thirty-ninth chapter, 『Parrot Chapter,』 of the Madhyama Agama Sutra)
A bad dog develops good intentions because of a monk
There was a wealthy elder with countless riches. There was a bad dog that often liked to bite people, so ordinary people did not dare to enter his gate casually. There was a monk, intelligent and wise, holy and accomplished, difficult to attain, who entered the elder's house to beg for food. It happened that the dog was sleeping outside and did not notice the monk entering. After the elder had set out the food, the dog realized and saw him. It thought, 『I』 was sleeping outside and did not notice the Shramana entering. Now that 『he』 is already sitting, what should 『I』 do? If 『I』 eat alone, 『he』 will surely be bitten to death when 『he』 goes out, and 『he』 will also eat the delicious food that 『he』 has eaten in 『his』 belly. If 『I』 share the food with 『him』, perhaps 『he』 will be forgiven.』 The Shramana knew 『his』 thoughts, took a bite himself, and gave the dog a bite. The dog developed a compassionate heart towards the Shramana, went forward and licked 『his』 feet, and then went out to sleep. Previously, someone who had been bitten by 『him』 cut off 『his』 head with a sword. The dog was then reborn in the womb of the elder's wife. After being born, 『he』 was short-lived and soon died again, and was reborn in the house of another elder in that country. When 『he』 was over ten years old, 『he』 saw a Shramana, went forward to greet 『him』 and pay respects, and told 『his』 parents to invite the Shramana to be 『my』 teacher, and prepared a dwelling for 『him』.
供養尋受經戒。再化家中一切大小誦經念道。因報二親求為沙門。不受具足。供養和尚日夜不懈。和尚滅后乃受戒德(出十卷譬喻經第六卷)。
鹿第七
鹿母落摾乞與子別還來就死一
昔者有鹿數百為群。隨逐美草侵近人邑。國王出獵遂各分迸。有一母鹿。懷妊獨遊被逐。饑疲失侶。時生二子舍行求食。焭悸失厝墮獵摾中。悲鳴欲出不能得脫。獵師聞聲便往視之。見鹿心喜即前欲殺。鹿乃叩頭求哀自陳。向生二子尚小無知。始視曚曚未曉東西。乞假須臾暫還視子。將示水草使得生活。旋來就死不違信誓。獵者驚怪。即答鹿曰。一切世人尚無至誠。況鹿身從死得脫豈有還期。鹿復報言。聽則子存。留則子亡。說偈曰。
我身為畜狩 游處於林藪 賤生貪軀命 不能故逆死 今來入君摾 分當就刀機 不惜腥臊身 但憐二子耳
獵者甚奇甚異。意猶有貪。又答鹿曰。夫巧偽無實奸詐難信。虛華萬端狡猾非一。愛身重死鮮能效命。人之無良由難為期。而況禽狩將去豈復還。固不放汝。鹿復垂淚。以偈報言。
雖身為賤畜 不識仁義方 奈何受慈恩 一去不復還 寧就分裂痛 無為虛偽存 哀傷二子窮 乞假須臾間 世若有惡人 斗亂比丘僧 破塔壞
【現代漢語翻譯】 現代漢語譯本：供養並尋求接受經戒。再次變賣家中的一切財產，無論大小，用於誦經念道。因此回報父母，請求出家為沙門（śrāmaṇa，佛教出家男子），但不接受具足戒（upasampadā，比丘所受的正式戒律）。日夜不懈地供養和尚（héshàng，對出家人的尊稱）。和尚圓寂后才接受戒德（出自《十卷譬喻經》第六卷）。
鹿 第七
鹿母落摾乞與子別還來就死 一
過去，有幾百隻鹿聚整合群，追逐鮮美的草地，侵擾了人類的村邑。國王（guówáng，統治者）出獵，鹿群四處逃散。其中有一隻母鹿，懷著身孕獨自遊蕩，被追趕得飢餓疲憊，與同伴失散。這時生下了兩個小鹿，捨棄它們去尋找食物。孤單驚恐，迷失方向，掉進了獵人的陷阱（lièqiā，陷阱）。悲鳴著想要出來，卻無法脫身。獵人聽到聲音，便前去檢視。看到鹿，心中歡喜，立即上前想要殺死它。鹿便叩頭求饒，訴說自己的情況：『剛生下兩個孩子，還很小，什麼都不知道。剛睜開眼睛，還不能分辨東西南北。懇求您暫時放我回去看看孩子，給它們指引水源和草地，讓它們能夠活下去。我一定會回來就死，絕不違背誓言。』獵人感到非常驚訝。回答鹿說：『現在世上的人都沒有至誠之心，更何況你只是一隻鹿，從死亡中脫身，怎麼會再回來呢？』鹿回答說：『聽我的話，我的孩子就能活；留下我，我的孩子就會死。』並用偈（gè，佛教詩歌）說道：
『我身為畜生， 遊蕩在山林草地， 珍惜卑賤的生命貪戀軀體， 不能故意去尋死。 如今掉入您的陷阱， 理應被您宰殺， 不吝惜這腥臭的身體， 只是憐憫我的兩個孩子。』
獵人感到非常驚奇，非常詫異。但心中仍然貪婪。又回答鹿說：『虛偽狡詐，沒有真實，奸詐難以相信。虛華萬端，狡猾不止一種。愛惜生命，畏懼死亡，很少有人願意犧牲自己。人都沒有良心，很難相信，更何況你只是一隻禽獸，放你走了，怎麼會再回來呢？』堅決不放走它。鹿再次流下眼淚，用偈回答說：
『我雖然身為卑賤的畜生， 不懂得仁義道德。 怎能接受您的慈悲恩惠， 一去不復返呢？ 寧願承受被宰殺的痛苦， 也不願虛偽地活下去。 可憐我的兩個孩子孤苦無依， 懇求您暫時放我回去看看它們。 如果世上有惡人， 挑撥離間比丘（bhikkhu，佛教出家男子）僧團， 破壞佛塔（tǎ，佛教建築物），損壞佛像（fóxiàng，佛的畫像或雕像）。』
【English Translation】 English version: Offering and seeking to receive precepts. Again, selling all the possessions at home, large and small, for reciting scriptures and practicing the Way. Therefore, repaying the parents, requesting to become a śrāmaṇa (Buddhist male renunciate), but not receiving the upasampadā (full ordination for a bhikkhu). Offering to the héshàng (a respectful term for a monk) day and night without懈怠. Only after the héshàng passed away did he receive the precepts (from the sixth chapter of the Ten-Volume Parable Sutra).
Deer Seventh
The Doe Luoqie Asks to Leave Her Cubs and Return to Die One
In the past, there were hundreds of deer gathered in groups, chasing after lush grass, encroaching on human villages. The guówáng (king) went out hunting, and the deer scattered in all directions. Among them, there was a doe, pregnant and wandering alone, chased until she was hungry and exhausted, and lost her companions. At this time, she gave birth to two fawns, abandoning them to seek food. Lonely and frightened, disoriented, she fell into the hunter's lièqiā (trap). Crying out wanting to get out, but unable to escape. The hunter heard the sound and went to check. Seeing the deer, he was delighted and immediately stepped forward to kill her. The deer then kowtowed and begged for mercy, explaining her situation: 'I have just given birth to two children, who are still very young and know nothing. They have just opened their eyes and cannot distinguish east from west. I beg you to temporarily let me go back to see my children, to guide them to water and grass, so that they can survive. I will definitely come back to die, and will never break my oath.' The hunter was very surprised. He replied to the deer: 'Now people in the world do not have sincerity, let alone you are just a deer, escaping from death, how can you come back?' The deer replied: 'If you listen to me, my children will live; if you keep me, my children will die.' And said in a gè (Buddhist verse):
'My body is a beast, Wandering in the forests and grasslands, Cherishing my lowly life and coveting my body, I cannot deliberately seek death. Now I have fallen into your trap, I should be slaughtered by you, I do not begrudge this smelly body, But I pity my two children.'
The hunter was very surprised and astonished. But in his heart, he was still greedy. He replied to the deer: 'Falsehood is unreal, deceit is hard to believe. There are countless deceptions, and cunning is not just one kind. Cherishing life and fearing death, few people are willing to sacrifice themselves. People have no conscience, it is hard to believe, let alone you are just a beast, if I let you go, how can you come back?' He firmly refused to let her go. The deer shed tears again, and replied in verse:
'Although my body is a lowly beast, I do not understand benevolence and righteousness. How can I accept your kindness, And never return? I would rather endure the pain of being slaughtered, Than live falsely. Pity my two children who are lonely and helpless, I beg you to temporarily let me go back to see them. If there are evil people in the world, Sowing discord among the bhikkhu (Buddhist male renunciate) sangha, Destroying pagodas (Buddhist structures), damaging Buddha images (images or statues of the Buddha).'
佛寺 及殺阿羅漢 返逆害父母 妻子及奴婢 設我不來還 罪大過於是
獵者重聞鹿言。心益悚然。乃卻嘆曰。惟我處世得生為人。愚惑癡冥背恩薄義。殘害眾生殺獵為業。詐偽茍得貪求無厭。不知非常識別三尊。鹿之所言有殊於人。信誓叩至情見盡忠。便前解摾放之令去。於是鹿還至其子所。低頭鳴吟舐子身體。一悲一喜。並說偈言。
一切恩愛會 皆由因緣合 合會有別離 無常難得久 今我為爾母 恒恐不自保 生世多畏懼 命急於晨露
於是鹿母將其二子。示好水草。垂淚交流。說偈別言。
吾朝行不遇 誤墮獵者手 即時當屠割 碎身化糜朽 念汝求哀來 今當還就死 憐爾小早孤 努力自活已
鹿母說已便舍而去。二子嗚呼悲淚戀慕。從后追尋頓仆復起。母顧命曰。爾還勿來。無得母子並命俱死。吾沒心甘傷。汝未識世間無常皆有離別。我自薄命爾生無祐。何為悲懷徒益憂患。但當建志畢命。於是母復為子說此偈言。
吾前生貪愛 今來愛持身 世生皆有死 不脫不終患 制意一離貪 然後乃大安 寧就說信死 終不欺殆生
子猶悲戀鳴啼。相尋至於摾所。東西求索。乃見獵者臥于樹下。鹿母住立。說偈
【現代漢語翻譯】 現代漢語譯本
佛寺被毀，以及殺害阿羅漢（Arhat，已證得涅槃的聖人）。 犯下弒父、弒母的重罪，傷害妻子、奴婢。 如果我不回來，我的罪過比這些還要大。
獵人再次聽到鹿的言語，心中更加恐懼。於是感嘆道：『只有我活在世上，得生為人，卻愚昧無知，背棄恩義，殘害眾生，以殺獵為業，欺詐虛偽，貪得無厭，不知道尊重佛、法、僧三寶。鹿所說的話與人不同，它的誓言真誠懇切，盡顯忠誠。』於是上前解開束縛，放鹿離去。鹿回到它的孩子身邊，低下頭鳴叫，舔舐孩子的身體，既悲傷又喜悅，並說了以下偈語：
一切恩愛聚合，都是由因緣和合而成。 聚合終有離別，無常難以長久。 現在我是你們的母親，常常擔心不能自保。 生在世上充滿畏懼，生命短暫如早晨的露水。
於是鹿母親帶著它的兩個孩子，尋找好的水草。流著眼淚，說了告別偈語：
我早上行走不小心，誤入獵人的手中。 即將被屠宰分割，粉身碎骨化為糜爛。 想到你們哀求而來，現在我將回去就死。 可憐你們年幼就要成為孤兒，努力自己活下去吧。
鹿母親說完便捨棄而去。兩個孩子嗚咽悲啼，戀戀不捨，從後面追趕，跌倒又爬起。鹿母親回頭告誡說：『你們回去不要再來，不要讓我們母子一同喪命。我死去心甘情願，你們還不懂得世間的無常，一切都有離別。我命薄，你們生來沒有福佑，為何悲傷徒增憂患？只要立定志向活下去。』於是鹿母親又為孩子說了這首偈語：
我前生貪戀情愛，今生又貪愛自己的身體。 世間生靈都有死亡，無法擺脫最終的憂患。 控制心意，遠離貪慾，然後才能得到大安樂。 寧願爲了信義而死，終究不願欺騙茍且偷生。
孩子們仍然悲傷戀慕，鳴叫啼哭，互相追尋到獵人所在的地方，四處尋找，看見獵人正躺在樹下。鹿母親站立著，說了偈語。
【English Translation】 English version
The destruction of Buddhist temples, and the killing of Arhats (enlightened beings who have attained Nirvana). Committing the heinous crimes of patricide and matricide, harming one's wife, and servants. If I do not return, my sin will be greater than these.
The hunter, hearing the deer's words again, felt even more terrified. He then sighed and said, 'Only I, living in this world and born as a human, am foolish and ignorant, betraying kindness and righteousness, harming sentient beings, making hunting my profession, deceitful and hypocritical, greedy and insatiable, not knowing how to respect the Three Jewels (Buddha, Dharma, Sangha). The deer's words are different from those of humans; its vows are sincere and earnest, showing complete loyalty.' So he stepped forward, untied the bonds, and released the deer. The deer returned to its children, lowered its head, and licked their bodies, both sad and joyful, and spoke the following verses:
All loving unions are formed by the combination of causes and conditions. Gatherings will eventually lead to separations; impermanence is difficult to endure for long. Now I am your mother, constantly worried about not being able to protect myself. Living in this world is full of fear; life is as fleeting as the morning dew.
Then the deer mother took her two children to find good water and grass. With tears flowing, she spoke farewell verses:
This morning, I walked carelessly and mistakenly fell into the hands of the hunter. I am about to be slaughtered and dismembered, my body crushed into rotten dust. Thinking of your pleas, I will now return to face death. Pitying you for becoming orphans at such a young age, strive to live on your own.
After the deer mother finished speaking, she abandoned them and left. The two children wailed and cried, reluctant to part, chasing after her, falling and getting up again. The deer mother turned back and warned, 'Go back and do not come again, lest we all die together. I am willing to die; you do not yet understand the impermanence of the world, where everything is subject to separation. I am ill-fated, and you were born without blessings. Why grieve and increase your worries? Just set your resolve and live out your lives.' Then the deer mother spoke this verse to her children:
In my previous life, I was greedy for love; in this life, I am greedy for my own body. All beings in the world are subject to death; they cannot escape the ultimate suffering. Control your mind, stay away from greed, and then you can attain great peace. I would rather die for righteousness than live a deceitful and precarious life.
The children were still sad and longing, crying and calling out, searching for each other until they reached the place where the hunter was. Looking around, they saw the hunter lying under a tree. The deer mother stood there and spoke a verse.
覺言。
前所可放鹿 今來還就死 恩流惠賤畜 得見辭二子 將行示水草 為說非常苦 萬沒無遺恨 念恩不敢負
獵者於是忽覺驚起。鹿復跪向。重說偈言。
君前見放去 德重過天地 賤狩被慈覆 赴信來就死 感仁恩難忘 不敢違命旨 雖還於反報 猶不畢恩紀
獵者見鹿篤信死義。志節丹誠慈行發忠。放應徴驗捨生赴誓。母子悲戀相尋而至。慈感愍傷。稽首謝曰。
為天是神祇 信義妙乃爾 恐懼情悚然 豈敢加逆害 寧自殺鄙身 害及其妻子 何忍向靈神 起想如毛髮
獵者即放鹿使去。母子悲喜鳴聲呦呦。偈謝獵者。
賤畜生處世 當應充廚宰 即時分烹殂 寬惠辭二子 天仁重愛物 復蒙放赦原 德祐積無量 非口所能陳
獵者具以聞王。國人咸知。普感慈信。狩之仁行有逾于義。莫不肅嘆。為止殺獵。鹿還鳴群嘯侶游集各寧其所。佛言。時鹿者我身是。二子者羅云朱利母是也。時國王者舍利弗是。射獵者阿難是(出鹿子經)。
鹿王遭捕殺身以濟群眾二
昔國王遊獵。作于場塹以捕群鹿。時有鹿王將鹿數億。次食美草入其場內。守者閉門。往白于王。王大歡喜。鹿王即知。自念
【現代漢語翻譯】 現代漢語譯本 覺言。
『先前被放生的鹿，現在又回來就死。』 『恩澤流佈于卑賤的動物，得以告別兩個孩子。』 『臨行前指點它們水草豐美之處，為它們講述世事無常的苦難。』 『即使萬死也毫無遺憾，感念恩德不敢辜負。』
獵人於是忽然驚醒。鹿再次跪拜，重複說了這首偈語：
『在您面前被放走，您的恩德比天地還重。』 『卑賤的我被您的慈悲覆蓋，爲了信守承諾前來就死。』 『感念您的仁慈恩德難以忘懷，不敢違背您的旨意。』 『即使回來報答，也無法完全報答您的恩情。』
獵人見鹿如此篤信死義，其志向節操真誠，慈悲之心發自肺腑，放生應驗，捨生赴義。母鹿和小鹿悲傷地互相尋找而來。獵人被深深感動，稽首謝罪說：
『您莫非是天上的神祇，誠通道義如此精妙！』 『我恐懼得心驚膽戰，怎敢再加害於您？』 『寧願自殺我這鄙陋之身，也不願傷害我的妻子和孩子。』 『怎能面對您這樣有靈性的神靈，生起一絲一毫的惡念？』
獵人隨即放鹿離去。母鹿和小鹿悲喜交加，鳴叫聲呦呦不斷。它們用偈語感謝獵人：
『我們這些卑賤的動物，本應被宰殺烹食。』 『即將被宰殺，還能寬限時間告別兩個孩子。』 『上天有好生之德，您又再次寬恕赦免。』 『您的恩德積累無量，不是言語所能表達的。』
獵人將此事詳細地稟告了國王，全國人民都知道了，普遍被這種慈悲和誠信所感動。獵人的仁義之舉超越了道義，沒有人不肅然起敬，於是停止了殺戮和狩獵。鹿群也回到山林，鳴叫著，呼朋引伴，各自安寧地生活。佛說：當時的獵人就是我的前身，那兩隻小鹿就是羅睺羅（Rahula）和朱利母（Julimata），當時的國王就是舍利弗（Sariputra），射獵的人就是阿難（Ananda）。（出自《鹿子經》）
鹿王遭捕，殺身以濟救大眾
過去，國王遊獵，設定陷阱來捕捉鹿群。當時有一隻鹿王，帶領著數億隻鹿，依次進入長滿美草的場地。守衛關閉了門，去稟告國王。國王非常高興。鹿王立刻知道了情況，心想：
【English Translation】 English version Words of Enlightenment.
'The deer that was released before, now returns to face death.' 'Kindness flows to lowly creatures, allowed to bid farewell to two offspring.' 'Before departing, pointing out lush water and grass, speaking of the impermanent suffering.' 'Even in ten thousand deaths, there is no regret, mindful of the kindness, daring not to betray.'
The hunter then suddenly awoke in surprise. The deer knelt again and repeated the verse:
'Released in your presence, your virtue outweighs heaven and earth.' 'Humble me is covered by your compassion, coming to face death in faith.' 'Grateful for your benevolence, difficult to forget, daring not to disobey your command.' 'Though returning in repayment, it still cannot fully repay your kindness.'
The hunter, seeing the deer's steadfast faith in righteousness and death, its aspiration, integrity, and sincere compassion arising from the heart, the release proving true, sacrificing life to fulfill the vow. The mother and offspring, in sorrowful longing, sought each other and arrived. Moved by compassion and sorrow, the hunter bowed his head and apologized, saying:
'Are you a deity from heaven? Your faith and righteousness are wonderfully profound!' 'Fear grips my heart, how dare I inflict harm again?' 'I would rather kill this lowly self, than harm my wife and children.' 'How could I face such a spiritual being, and harbor even a hair's breadth of evil thought?'
The hunter then released the deer and let it go. The mother and offspring, in mingled joy and sorrow, cried out 'yoyo' incessantly. They thanked the hunter in verse:
'Born as lowly creatures, we should have been slaughtered and cooked.' 'About to be killed, yet granted time to bid farewell to two offspring.' 'Heaven's benevolence values all beings, and we are again pardoned and released.' 'The blessings accumulated are immeasurable, beyond what words can express.'
The hunter reported everything to the king. The whole country knew and was universally moved by this compassion and faith. The hunter's act of benevolence surpassed righteousness, and all were filled with awe and admiration. They ceased killing and hunting. The deer returned to the mountains, calling out, gathering companions, and each lived peacefully in their place. The Buddha said: 'The hunter at that time was my past self, the two offspring were Rahula (Rahula) and Julimata (Julimata), the king at that time was Sariputra (Sariputra), and the hunter was Ananda (Ananda).' (From the Deer Son Sutra)
The Deer King, encountering capture, sacrificed his life to save the multitude.
In the past, a king went hunting, setting up traps to capture deer. At that time, there was a Deer King, leading hundreds of millions of deer, entering a field full of lush grass in turn. The guard closed the gate and reported to the king. The king was very pleased. The Deer King immediately knew the situation and thought to himself:
。群鹿所以來者由我一身耳。當作方計以濟眾命。即以身橫伏塹上。使群鹿蹈背而出。足傷其背皮肉了盡。唯有骨在。忍痛濟之皆已得出。勢自上岸四向顧視。唯有一鹿不知求出。鹿王命呼乃來得出。於是鹿王命絕墮塹(出十卷譬喻經第八卷)。
銘陀第八
銘陀獸剝皮濟獵師命一
佛在羅閱耆阇崛山。身有風患。耆域醫王為合蘇藥。用三十二種。日日服三十二兩。時提婆達常懷嫉妒。心自高大望與佛齊。效佛亦服注諸脈理。身力微弱苦惱呻喚。世尊憐愍手摩其頭。藥消病除看識佛手。曰。悉達余術世不承用復學醫道。佛言。提婆達懷不善心不但今日。昔閻浮提城名波羅奈。王名梵摩達。兇暴無慈。夢見一獸。身毛金色毛端金光。即召獵師。我夢具以告之。汝等求捕。若得其皮當重賞汝。若不得者誅滅汝族。時諸獵師憂愁憒憒聚會議計。共募一人令行求之。若汝不吉還亦當以物與汝妻子。其人自念。分棄身命即可當行。涉險而去。經久身弊。天時暑熱鬱蒸欲死。悲悴而言。誰有慈悲拯我身命。有一野獸名曰銘陀。身毛金色聞甚憐愍。身入冷泉來就裹抱。小還有力將至水所。為其洗浴拾果食之。體既平復。而自念言。今睹此獸王正求之。然我垂死賴其濟命。感恩未酬何心當害。若復不獲。彼諸獵師必
【現代漢語翻譯】 現代漢語譯本：鹿群之所以會來，都是因為我一個人的緣故。我應當想個辦法來救濟這些生命。於是就用自己的身體橫臥在深溝之上，讓鹿群踩著我的揹出去。它們的腳損傷了我的背部，皮肉都磨盡了，只剩下骨頭。我忍著疼痛救濟它們，都得以脫困。它們從溝里出來，到了岸上，四處張望。只有一隻鹿不知道如何出來。鹿王命令呼喚它，才得以脫困。於是鹿王生命終結，墜入深溝。（出自《十卷譬喻經》第八卷）
銘陀第八
銘陀獸剝皮救獵師命一
佛陀在羅閱祇（Rajagrha，王舍城）的耆阇崛山（Grdhrakuta，靈鷲山）。身體有風疾。耆域（Jivaka，耆婆）醫王為佛陀調配蘇藥（一種藥），用了三十二種藥材，每天服用三十二兩。當時提婆達多（Devadatta，調達）常常懷有嫉妒之心，自視甚高，希望與佛陀齊等。他效彷彿陀也服用這種藥，並注入諸脈理。結果身體虛弱，痛苦呻吟。世尊憐憫他，用手摩他的頭。藥力消散，病也除了，他認出了佛陀的手。他說：『悉達多（Siddhartha，佛陀的本名），其他的醫術世人都不採用，你又學習醫道。』佛陀說：『提婆達多懷有不善之心，不僅僅是今天這樣。過去在閻浮提（Jambudvipa，南贍部洲）有個城市名叫波羅奈（Varanasi，波羅奈斯），國王名叫梵摩達（Brahmadatta，梵摩達多）。他兇暴無慈。夢見一種獸，身毛金色，毛端發出金光。於是召見獵師，將夢境詳細告訴他們，說：『你們去尋找捕捉。如果得到它的皮，我將重賞你們。如果得不到，就誅滅你們的家族。』當時諸位獵師憂愁煩惱，聚在一起商議。共同招募一個人去尋找。如果這個人不吉利，回來后也會給他的妻子兒女一些財物。那個人心想，捨棄自己的性命也只好去了。於是冒險而去。經過很久，身體疲憊。天氣暑熱，鬱悶蒸騰，幾乎要死了。他悲傷地說：『誰有慈悲心來拯救我的性命？』有一隻野獸名叫銘陀（Mrga，鹿），身毛金色，聽到后非常憐憫他。它走進冷泉，來到他身邊裹抱他。稍微恢復了力氣，就將他帶到有水的地方，為他洗浴，拾取果實給他吃。身體已經平復。他自己心想，現在我看到這種獸，國王正在尋求它。然而我瀕臨死亡，依賴它救了我的性命。感恩之情尚未報答，怎麼能忍心傷害它？如果我不能獲得它，那些獵師必定會』
【English Translation】 English version: The reason the deer herd comes is all because of me. I should devise a plan to save these lives. So, I will lie across the ditch with my body, allowing the deer herd to step on my back to get out. Their feet injure my back, the skin and flesh are completely worn away, leaving only bones. I endure the pain to help them, and they all manage to escape. They come out of the ditch, reach the shore, and look around. Only one deer doesn't know how to get out. The Deer King orders it to be called, and it manages to escape. Then the Deer King's life ends, and it falls into the ditch. (From the eighth volume of the Ten-Volume Parable Sutra)
Mrga the Eighth
Mrga the Beast Peels Its Skin to Save the Hunter's Life, One
The Buddha was at Grdhrakuta (Vulture Peak) Mountain in Rajagrha (Royal City). He had a wind ailment. Jivaka (the King of Physicians) prepared a ghee medicine for the Buddha, using thirty-two ingredients, and the Buddha took thirty-two ounces of it every day. At that time, Devadatta (Gift of the Gods) often harbored jealousy, considering himself great and hoping to be equal to the Buddha. He imitated the Buddha, also taking this medicine and injecting it into his meridians. As a result, his body became weak, and he suffered and groaned. The World-Honored One pitied him and stroked his head with his hand. The medicine dissipated, the illness was cured, and he recognized the Buddha's hand. He said, 'Siddhartha (He Who Achieves His Aim), other arts are not accepted by the world, and you are studying medicine again.' The Buddha said, 'Devadatta harbors unkind intentions, not just today. In the past, in Jambudvipa (Rose-Apple Continent) there was a city named Varanasi (City of Light), and a king named Brahmadatta (Gift of Brahma). He was fierce and without compassion. He dreamed of a beast with golden fur and golden light at the tips of its fur. So he summoned the hunters and told them the dream in detail, saying, 'You must seek and capture it. If you obtain its skin, I will reward you handsomely. If you do not obtain it, I will exterminate your clan.' At that time, the hunters were worried and troubled, gathering together to discuss. They jointly recruited someone to go and seek it. If this person is unlucky, they will give his wife and children some possessions when he returns. That person thought to himself, 'I might as well give up my life and go.' So he went on a dangerous journey. After a long time, his body was exhausted. The weather was hot and humid, and he was about to die. He said sadly, 'Who has compassion to save my life?' There was a wild beast named Mrga (Deer), with golden fur, who heard this and felt great pity. It entered the cold spring and came to him to embrace him. Having regained a little strength, it took him to a place with water, washed him, and picked fruits for him to eat. His body was now recovered. He thought to himself, 'Now I see this beast, and the king is seeking it. However, I was on the verge of death, and it saved my life. I have not yet repaid my gratitude, how can I bear to harm it? If I cannot obtain it, those hunters will certainly'
被誅戮。念是而悲。銘陀問言以何不樂。答心所懷。銘陀語言。此事莫憂我皮易得。捨身無數未曾為福。今以身皮濟彼眾命。如有所獲。但剝取皮莫便絕命。我以施汝終無悔恨。獵師剝皮。銘陀即自立愿。今我以皮用施此人。救彼愛命。持此功德施彼眾生。用成佛道普度一切。作此愿已三千國土六反震動。剝皮去後身肉赤裸血出流離。復有八萬蠅蟻之屬。集其身上同時唼食。時欲趣穴復恐傷害。忍痛自持身不動搖。死於彼中。時諸蠅蟻食者命終生天。獵師擔皮上王。王見奇之常敷用臥。身心安隱快樂。獸銘陀者今我身是。梵摩達王今提婆達是。八萬諸蟲我初成佛始轉法輪。上八萬諸天得道者是(出賢愚經第三卷)。
野狐第九
野狐從師子乞食得肥后為師子所食一
有野狐往從師子乞食。每得殘餘往遂不息。正值師子饑未得食。便呼野狐鼻嗅便取吞之。未死咽中呼言。大家活我。師子心念。養汝肥毳當持備之耳。汝復何云(出十卷譬喻經)。
狼第十(第八分)
狼得他心害怨女嬰兒
有女置其嬰兒在於一處。狼擔兒而走。時人捕躡而語之言。汝今何故擔他兒去。狼答之言。此小兒母是我怨家。五百世中常食我兒。我亦五百世常殺其子。若彼能捨舊怨之心。我亦能捨。時人語其
【現代漢語翻譯】 現代漢語譯本： 被誅殺。銘陀（獸名）想到這裡感到悲傷。銘陀問道：『你為什麼不快樂？』獵師回答說出了心中的想法。銘陀說：『這件事不必憂愁，我的皮很容易得到。我捨棄身體無數次，卻從未用來行善。現在用我的皮來救這些眾生的性命，就像有所收穫一樣。你只管剝取我的皮，不要讓我喪命。我施捨給你，終究不會後悔。』獵師就開始剝皮。銘陀隨即發願：『現在我用我的皮施捨給這個人，救他所愛的性命。以此功德迴向給所有眾生，用來成就佛道，普度一切。』發了這個愿之後，三千國土發生了六次震動。剝皮之後，身體的肌肉和鮮血流淌出來。又有八萬只蒼蠅螞蟻之類的蟲子，聚集在他的身上同時叮咬吸食。這時銘陀想要移動身體去洞穴，又恐怕傷害到它們，忍著疼痛，保持身體不動搖，死在那裡。當時這些吸食銘陀血肉的蒼蠅螞蟻，命終之後都轉生到了天上。獵師把獸皮擔到國王那裡。國王見到這張奇特的獸皮，經常鋪在上面睡覺，身心安穩快樂。當時的獸銘陀就是現在的我（釋迦牟尼佛）。當時的梵摩達王就是現在的提婆達多。那八萬只蟲子就是我最初成佛開始轉法輪時，度化的那八萬諸天得道者。（出自《賢愚經》第三卷） 野狐第九 野狐從師子那裡乞討食物，得到肥肉后被師子吃掉 一 有野狐去師子那裡乞討食物。每次都能得到殘羹剩飯，於是經常去。正好趕上師子飢餓沒有得到食物，便呼喚野狐，用鼻子聞了聞，就把它吞了下去。野狐還沒死，在師子的咽喉里呼喊：『大家救我！』師子心想：『養你肥胖的皮毛，正打算用來備用呢，你還說什麼？』（出自《十卷譬喻經》） 狼第十（第八分） 狼得到他心通，加害怨女的嬰兒 有個婦人把她的嬰兒放在一個地方。狼揹著嬰兒跑了。當時有人追趕並對狼說：『你現在為什麼要揹走別人的孩子？』狼回答說：『這個小孩的母親是我的仇人，五百世中經常吃我的孩子。我也五百世經常殺她的孩子。如果她能捨棄舊的怨恨之心，我也能捨棄。』當時的人把這些話告訴了那個婦人。
【English Translation】 English version: He was executed.念是而悲(Niàn shì ér bēi, Thinking of this, he felt sorrowful). Mingtuo (銘陀, Míngtuó, name of the animal) asked, 'Why are you not happy?' The hunter answered, expressing what was in his heart. Mingtuo said, 'There is no need to worry about this matter; my skin is easily obtained. I have given up my body countless times, but never for the sake of doing good. Now, using my skin to save the lives of these beings is like gaining something. Just peel off my skin, but do not kill me. I give it to you, and I will never regret it.' The hunter then began to peel off the skin. Mingtuo immediately made a vow: 'Now I use my skin to give to this person, to save the life he loves. May this merit be dedicated to all sentient beings, to be used to achieve Buddhahood and universally liberate all.' After making this vow, the three thousand great thousand worlds shook six times. After the skin was peeled off, the flesh and blood flowed out. There were also eighty thousand flies and ants that gathered on his body, simultaneously biting and feeding. At this time, Mingtuo wanted to move his body to a cave, but he was afraid of harming them, so he endured the pain and kept his body still, and died there. At that time, these flies and ants that fed on Mingtuo's flesh and blood were reborn in the heavens after their lives ended. The hunter carried the animal skin to the king. The king saw this strange animal skin and often spread it out to sleep on, and his body and mind were peaceful and happy. The animal Mingtuo at that time is now me (Sakyamuni Buddha). The King Fanmoduo (梵摩達王, Fànmó dá wáng) at that time is now Devadatta (提婆達多, Típó dáduō). The eighty thousand insects were the eighty thousand devas who attained the Way when I first became a Buddha and began to turn the wheel of the Dharma. (From the third volume of the Xianyu Sutra (賢愚經, Xián yú jīng)) Wild Fox Ninth A wild fox begged for food from a lion, got fat, and was eaten by the lion One There was a wild fox who went to the lion to beg for food. Every time he got leftovers, so he went often. It happened that the lion was hungry and had not gotten food, so he called the wild fox, smelled it with his nose, and swallowed it. The wild fox was not dead yet, and shouted in the lion's throat, 'Everyone, save me!' The lion thought, 'I was planning to use your fat fur for later use, what are you saying?' (From the Ten-Volume Parable Sutra (十卷譬喻經, Shí juǎn pìyù jīng)) Wolf Tenth (Eighth Part) A wolf gains telepathy and harms the infant of a vengeful woman There was a woman who placed her infant in a certain place. A wolf carried the infant away. At that time, people chased after the wolf and said, 'Why are you carrying away someone else's child?' The wolf replied, 'This child's mother is my enemy, and she has eaten my children for five hundred lifetimes. I have also killed her children for five hundred lifetimes. If she can give up her old hatred, I can also give it up.' At that time, the people told these words to the woman.
兒母。可舍怨心。兒母答言。我今已舍。狼觀兒母。雖口言舍而心不放。害之而去(出抄毗曇第二十八卷)。
獼猴第十一獼猴等四獸與梵志結緣一獼猴奉佛缽蜜二獼猴為五百仙人師三五百獼猴效羅漢起佛圖四獼猴學禪墮樹死得生天上五獼猴與婢共戲六
獼猴等四獸與梵志結緣一
昔有梵志年百二十。少不娶妻無有淫泆。靜處深山以茅為廬。蓬蒿為席以水果菰充為食。不積財寶。王娉不往端然無為。數千餘歲與禽獸相娛。有四種獸。一名狐。二者獼猴。三者獺。四者兔。此四獸于道人所聽經說戒。如是積久。食諸果菰皆悉訖盡。后道人意欲去。此四大獸愁憂不樂。共議言。我曹各求供養。獼猴取甘果來以上道人。狐亦求食得一囊飯麨來以上道人。獺入水取大魚來以上道人。兔自思念。我當用何等供養道人耶。自念。當持身供養耳。便行取樵以燃火作炭。往白道人言。今我小薄。請作炭入火中。以身上道人。火為不然。道人感其仁義。哀之遂止。時梵志者提和竭佛是。兔者我身是。獼猴者舍利弗是。狐者阿難是。獺者目揵連是(出舊譬喻經下卷)。
獼猴奉佛缽蜜二
佛與諸比丘。受師質婆羅門請。還於耆阇。河邊洗器。安羅樹林有獼猴。行見一樹無蜂而有熟蜜。來就阿難求缽。阿難不
【現代漢語翻譯】 兒母（孩子的母親）。（佛）可以捨棄怨恨之心嗎？兒母回答說：『我現在已經捨棄了。』狼觀察兒母，雖然口頭上說捨棄了，但心裡並沒有放下，於是加害了她就離開了。（出自抄毗曇第二十八卷）
獼猴第十一：獼猴等四種野獸與梵志結緣；一、獼猴供奉佛缽蜂蜜；二、獼猴作為五百仙人的老師；三、五百隻獼猴效仿羅漢建造佛圖；四、獼猴學習禪定從樹上掉下來死了，得以升到天上；五、獼猴與婢女一起玩耍；六、
獼猴等四獸與梵志結緣 一
過去有一位梵志（婆羅門修行者），年紀一百二十歲。年輕時沒有娶妻，沒有淫慾。安靜地住在深山裡，用茅草蓋房子，用蓬蒿做蓆子，用水果和菰米充當食物。不積攢財寶。國王聘請也不去，端莊無為。幾千年來與禽獸相處愉快。有四種野獸：一名叫狐貍，二名叫獼猴，三名叫水獺，四名叫兔子。這四種野獸在道人那裡聽經說法，接受戒律。這樣過了很久，（它們能找到的）各種水果和菰米都吃光了。後來道人想要離開，這四大野獸感到憂愁不樂。它們共同商議說：『我們各自去尋找供養。』獼猴摘取甘甜的果實來供養道人。狐貍也尋找食物，得到一囊飯麨（炒麵）來供養道人。水獺進入水中捕捉大魚來供養道人。兔子自己思量：『我應當用什麼來供養道人呢？』它自己想到：『應當用身體來供養吧。』便去尋找柴火，點燃后做成炭。前去告訴道人說：『現在我身體弱小，請讓我做成炭進入火中，用我的身體來供養道人。』火卻燒不起來。道人被它的仁義感動，憐憫它，於是就留了下來。當時的梵志就是提和竭佛（Dipankara Buddha），兔子就是我的前身，獼猴就是舍利弗（Sariputta），狐貍就是阿難（Ananda），水獺就是目犍連（Moggallana）。（出自舊譬喻經下卷）
獼猴奉佛缽蜜 二
佛陀與眾比丘接受師質（Sujata）婆羅門的邀請。返回耆阇（Gijjhakuta）山，在河邊清洗缽器。安羅（Anala）樹林里有一隻獼猴，看見一棵樹上沒有蜂巢卻有成熟的蜂蜜。前來向阿難（Ananda）乞討缽器。阿難（Ananda）不
【English Translation】 The child's mother. (The Buddha asked:) 'Can (you) relinquish the heart of resentment?' The child's mother replied, 'I have now relinquished it.' The wolf observed the child's mother; although she said she had relinquished it, her heart had not let go. So, it harmed her and left. (From the copied Pitaka, volume 28)
Monkey Eleventh: Four beasts, including monkeys, form a karmic connection with a Brahmin; 1. A monkey offers honey in the Buddha's bowl; 2. A monkey becomes the teacher of five hundred immortals; 3. Five hundred monkeys imitate Arhats in building a stupa; 4. A monkey, learning meditation, falls from a tree and dies, and is reborn in heaven; 5. A monkey plays with a maidservant; 6.
Monkeys and other four beasts form a karmic connection with a Brahmin 1
In the past, there was a Brahmin (Brahmin ascetic) who was one hundred and twenty years old. He did not marry in his youth and had no lustful desires. He lived quietly in the deep mountains, using thatch for his house and artemisia for his mat, and filling his stomach with fruits and wild rice. He did not accumulate wealth. He did not go when the king invited him, but remained dignified and inactive. For thousands of years, he enjoyed himself with birds and beasts. There were four kinds of beasts: one was called a fox, the second was called a monkey, the third was called an otter, and the fourth was called a rabbit. These four beasts listened to the scriptures and precepts at the Taoist's place. After a long time, all kinds of fruits and wild rice were eaten up. Later, the Taoist intended to leave, and these four great beasts were sad and unhappy. They discussed together, saying, 'Let us each seek offerings.' The monkey picked sweet fruits to offer to the Taoist. The fox also sought food and obtained a bag of rice flour to offer to the Taoist. The otter entered the water to catch a large fish to offer to the Taoist. The rabbit thought to himself, 'What shall I use to offer to the Taoist?' He thought to himself, 'I should offer my body.' Then he went to fetch firewood, lit it, and made charcoal. He went to tell the Taoist, saying, 'Now I am small and weak, please let me be made into charcoal and enter the fire, using my body to offer to the Taoist.' But the fire would not burn. The Taoist was moved by his benevolence and righteousness, and pitied him, so he stayed. The Brahmin at that time was Dipankara Buddha, the rabbit was my former body, the monkey was Sariputta, the fox was Ananda, and the otter was Moggallana. (From the Lower Volume of the Old Parable Sutra)
Monkey Offers Honey in the Buddha's Bowl 2
The Buddha and the monks accepted the invitation of the Brahmin Sujata. Returning to Gijjhakuta Mountain, they washed their bowls by the river. In the Anala forest, there was a monkey who saw a tree with ripe honey but no beehive. He came to Ananda to beg for a bowl. Ananda did not
與。佛言但與。獼猴得缽(彌沙塞律云求佛缽)盛滿蜜以奉世尊。世尊不受令其水凈。獼猴不解。謂呼有蟲。將至水邊洗缽。水漾蜜中捧還上佛(賢愚經云洗卻赤蟲彌沙塞律。見蟲捨去。更取)佛分佈眾僧皆悉周遍。獼猴歡喜騰躍卻舞墮坑而死。為師質婦胎。後生男子形貌端正(彌沙塞律云。生三十三天。後生人間。得阿羅漢道)佛言。過去迦葉佛時。有一年少沙門。見阿羅漢跳渡涇水。謂凡比丘云。汝飄疾如獼猴。后五百世中常為獼猴(出賢愚經第十二卷。又出彌沙塞律第十卷。又出僧祇律第二十九卷)。
獼猴為五百仙人師三
如來於摩偷羅國涅槃。百年後優婁漫陀山。一邊有五百緣覺。一邊有五百仙人。一邊有五百獼猴。獼猴主往緣覺間見諸緣覺。生歡喜心。取樹華果供養緣覺。作禮坐于僧末。日日如是。后諸緣覺皆入涅槃。獼猴供養如本。見諸緣覺不受。便牽衣捉足亦復不動。獼猴思惟。皆已死矣。啼泣懊惱。復至五百仙人所。皆到棘刺中。獼猴亦到。仙復到灰土上。獼猴亦到灰土上。仙人五熱炙身。獼猴亦復如是。仙手攀樹自懸獼猴。撥其手令墮地。常教化諸仙以四威儀。既教化已。于諸仙所端坐修定。語仙人言。汝等一切當如是坐。時五百仙隨其坐禪。諸仙無師說法。於三十七品助菩提法。
【現代漢語翻譯】 現代漢語譯本： 佛說：『給它。』獼猴得到缽（彌沙塞律中說是求佛的缽）盛滿蜂蜜來供奉世尊。世尊沒有接受，讓它把水弄乾凈。獼猴不明白，以為裡面有蟲子，就拿到水邊洗缽。水把蜂蜜漾出來，它又捧回來獻給佛（賢愚經中說是洗掉了紅色的蟲子，彌沙塞律中，看到蟲子就捨棄了，重新取蜜）。佛把蜂蜜分給所有僧人，都普遍分到。獼猴歡喜地跳躍舞蹈，結果掉進坑裡死了，轉世為師質婦的胎兒，後來生為男子，形貌端正（彌沙塞律中說，生到三十三天，後來生到人間，證得阿羅漢道）。佛說：『過去迦葉佛時，有一個年輕的沙門，看到阿羅漢跳過小河，就對比丘說，你輕飄快速如獼猴。』因此在後來的五百世中常為獼猴（出自賢愚經第十二卷，又出自彌沙塞律第十卷，又出自僧祇律第二十九卷）。
獼猴為五百仙人師三 如來在摩偷羅國涅槃。一百年後，在優婁漫陀山的一邊有五百緣覺（Pratyekabuddha，獨自覺悟者），一邊有五百仙人，一邊有五百獼猴。獼猴首領到緣覺那裡，看到各位緣覺，生起歡喜心，採摘樹上的花果供養緣覺，作禮後坐在僧眾的末座。每天都這樣做。後來各位緣覺都入涅槃了。獼猴像原來一樣供養，看到各位緣覺不接受，就拉他們的衣服，抓住他們的腳，緣覺也不動。獼猴心想，他們都已經死了。啼哭懊惱。又到五百仙人那裡，仙人們都到帶刺的植物中。獼猴也到帶刺的植物中。仙人們又到灰土上，獼猴也到灰土上。仙人們用五熱炙烤身體，獼猴也這樣做。仙人用手攀著樹懸掛自己，獼猴就撥開他們的手讓他們掉到地上。獼猴常常教化各位仙人以四威儀（行、住、坐、臥）。教化完畢后，就在各位仙人那裡端坐修定。告訴仙人們說：『你們一切都應當像這樣坐。』當時五百仙人跟隨獼猴坐禪。各位仙人沒有老師說法，於是修習三十七道品（三十七種幫助達到菩提的修行方法）。
【English Translation】 English version: The Buddha said, 'Give it to him.' The monkey obtained a bowl (the Mishasaka Vinaya says it requested the Buddha's bowl), filled it with honey, and offered it to the World Honored One. The World Honored One did not accept it and instructed it to purify the water. The monkey did not understand and thought there were insects in it, so it took it to the water's edge to wash the bowl. The water washed away the honey, and it scooped it up and offered it back to the Buddha (the Sagacious and Foolish Sutra says it washed away the red insects; the Mishasaka Vinaya says it saw the insects, abandoned the honey, and took more). The Buddha distributed it to all the monks, and everyone received a share. The monkey joyfully leaped and danced, but fell into a pit and died. It was reborn in the womb of the wife of a teacher, and later born as a man with handsome features (the Mishasaka Vinaya says it was born in the Thirty-three Heavens and later born in the human realm, attaining the state of Arhat). The Buddha said, 'In the past, during the time of Kashyapa Buddha, there was a young Shramana who saw an Arhat jumping across a small river and said to a Bhikshu, 'You are as swift as a monkey.' As a result, he was a monkey for five hundred lifetimes (from the Sagacious and Foolish Sutra, Volume 12; also from the Mishasaka Vinaya, Volume 10; also from the Sanghika Vinaya, Volume 29).'
The Monkey as Teacher of Five Hundred Immortals Three The Tathagata entered Nirvana in the country of Mathura. One hundred years later, on one side of Mount Urumanda were five hundred Pratyekabuddhas (those who awaken independently), on one side were five hundred immortals, and on one side were five hundred monkeys. The monkey leader went to the Pratyekabuddhas, saw the Pratyekabuddhas, and developed a joyful mind. It picked flowers and fruits from the trees to offer to the Pratyekabuddhas, paid respects, and sat at the end of the Sangha. It did this every day. Later, all the Pratyekabuddhas entered Nirvana. The monkey made offerings as before, but saw that the Pratyekabuddhas did not accept them. It pulled their clothes and grabbed their feet, but they did not move. The monkey thought, 'They are all dead.' It wept and was distressed. Then it went to the five hundred immortals, who all went into thorny bushes. The monkey also went into the thorny bushes. The immortals then went onto ash-covered ground, and the monkey also went onto ash-covered ground. The immortals scorched their bodies with five heats, and the monkey did the same. The immortals hung themselves by grasping trees, and the monkey pushed their hands away, causing them to fall to the ground. The monkey often taught the immortals the four dignities (walking, standing, sitting, and lying down). After teaching them, it sat in meditation among the immortals. It told the immortals, 'You should all sit like this.' At that time, the five hundred immortals followed the monkey in sitting meditation. The immortals had no teacher to teach the Dharma, so they practiced the thirty-seven factors of enlightenment (thirty-seven practices that help to attain Bodhi).
思惟取證得緣覺道。皆作是念。我得聖道由此獼猴。即以香華飲食供養獼猴。獼猴命終以香木燒其身。佛語阿難。是獼猴者即優波笈多。于惡道中為多眾生作饒益。我涅槃后百餘年。當有上事(出阿育王經第六卷)。
五百獼猴效羅漢起佛圖四
昔佛在羅閱祇國。遣一羅漢名須漫。持佛發爪至罽賓國南山作佛圖。寺五百羅漢常止其中。旦夕燒香繞塔禮拜。時彼山中有五百獼猴。見道人供養塔寺。即便相將至深澗邊。負輦泥石效作佛圖。豎木立剎弊幡系頭。旦夕禮拜亦如道人。時山水暴漲。五百獼猴一時漂沒。魂神即生第二忉利天上。七寶殿舍衣食自然。各自念言。從何所來得生天上。即以天眼自見本形。獼猴之身。效諸道人戲作塔寺。雖身漂沒神得生天。今當下報故尸之恩。各將侍從華香伎樂臨故尸上。散華燒香繞之七匝。時山中有五百婆羅門。外學邪見不信罪福。見諸天人散華作樂繞獼猴尸。怪而問曰。諸天光影巍巍乃爾。何故屈意供養此尸。諸天人言。此尸是吾等故身。具述本事。等以此微福得生天上。今故散華以報故身之恩。戲為塔寺獲福如此。若當至心奉佛。其德難喻。卿等邪見不信正真。百劫勤苦無所一得。不如共至耆阇崛山禮事供養得福無限。即皆欣然共至佛所。五體作禮散華供養。諸天人
【現代漢語翻譯】 現代漢語譯本 思惟取證而得到緣覺道（Pratyekabuddha，不依師友教導，通過自身思索證悟的修行者）。他們都這樣想：『我能證得聖道，都是因為這隻獼猴。』於是用香、花、飲食來供養獼猴。獼猴死後，用香木焚燒它的屍體。佛告訴阿難（Ananda，佛陀的十大弟子之一）：『這隻獼猴就是優波笈多（Upagupta，印度佛教史上著名尊者）。它在惡道中為許多眾生帶來了利益。我涅槃（Nirvana，佛教術語，指脫離輪迴）后一百多年，將會有重要的事發生（出自《阿育王經》第六卷）。』
五百獼猴模仿羅漢建造佛塔
過去，佛在羅閱祇國（Rajagrha，古印度摩揭陀國首都）。派遣一位名叫須漫（Sumanas）的羅漢，攜帶佛的發和指甲到罽賓國（Kashmir，古代印度北部地區）南山建造佛塔。寺廟裡常住著五百位羅漢。他們早晚焚香，繞塔禮拜。當時，山中有五百隻獼猴，看見修行人供養佛塔寺廟，便互相帶領到深澗邊，搬運泥土石頭，模仿建造佛塔。豎立木頭作為塔剎，用破布條繫在頭上作為幡。早晚也像修行人一樣禮拜。當時山洪暴發，五百隻獼猴一時被洪水淹沒。它們的靈魂立即轉生到第二忉利天（Trayastrimsa，佛教欲界六天之一）上。各自擁有七寶殿舍，衣食自然豐足。它們各自心想：『我是從哪裡來的，才能轉生到天上？』於是用天眼觀察自己的前身，原來是獼猴之身。因為模仿修行人戲作佛塔寺廟，雖然身體被淹沒，靈魂卻得以昇天。現在應當地獄報答故尸的恩德。於是各自帶領侍從，帶著鮮花、香和伎樂，來到故尸之上。散花焚香，繞尸七圈。當時山中有五百位婆羅門（Brahmin，古印度社會中的祭司階層），信奉外道邪見，不相信罪福報應。看見諸天散花作樂，圍繞獼猴的屍體，感到奇怪便問道：『諸位天人光芒萬丈，為何屈尊供養這具屍體？』諸天人說：『這具屍體是我們的前身。』詳細敘述了前生的事情，說他們憑藉這微小的福報得以轉生天上，現在特來散花報答故身的恩德。戲作佛塔寺廟尚且能獲得如此福報，如果真心奉佛，其功德更是難以比喻。你們信奉邪見，不信奉正法，即使百劫勤苦修行也一無所得。不如一起到耆阇崛山（Grdhrakuta，又名靈鷲山，佛陀說法之地）禮拜供養佛陀，就能獲得無量的福報。』他們都欣然同意，一同來到佛陀處所。五體投地作禮，散花供養。諸天人
【English Translation】 English version They contemplated and attained the Pratyekabuddha path (those who attain enlightenment through their own understanding without relying on teachers or friends). They all thought, 'I was able to attain the holy path because of this monkey.' So they offered incense, flowers, and food to the monkey. When the monkey died, they burned its body with fragrant wood. The Buddha told Ananda (one of the Buddha's ten principal disciples), 'This monkey is Upagupta (a famous venerable one in the history of Indian Buddhism). It brought benefit to many beings in the evil realms. More than a hundred years after my Nirvana (the Buddhist term for liberation from the cycle of rebirth), there will be important events (from the sixth volume of the Ashoka Sutra).'
Five Hundred Monkeys Imitate Arhats Building a Stupa
In the past, the Buddha was in Rajagrha (the capital of the ancient Indian kingdom of Magadha). He sent an Arhat named Sumanas, carrying the Buddha's hair and nails, to build a stupa on the south mountain of Kashmir (an ancient region in northern India). Five hundred Arhats often resided in the temple. They burned incense and circumambulated the stupa in worship morning and evening. At that time, there were five hundred monkeys in the mountain. Seeing the practitioners making offerings to the stupa and temple, they led each other to the edge of a deep ravine, carrying mud and stones to imitate building a stupa. They erected wooden poles as finials and tied torn strips of cloth on their heads as banners. They also worshiped morning and evening like the practitioners. At that time, a flash flood occurred, and the five hundred monkeys were drowned. Their souls were immediately reborn in the second Trayastrimsa Heaven (one of the six heavens of desire in Buddhism). Each possessed seven-jeweled palaces, and their clothing and food were naturally abundant. They each thought, 'Where did I come from to be reborn in heaven?' Then they used their heavenly eyes to see their former bodies, which were the bodies of monkeys. Because they imitated the practitioners in playfully building stupas and temples, although their bodies were drowned, their souls were able to ascend to heaven. Now they should descend to repay the kindness of their former bodies. So they each led their attendants, bringing flowers, incense, and music, to the place of their former bodies. They scattered flowers, burned incense, and circumambulated the bodies seven times. At that time, there were five hundred Brahmins (the priestly class in ancient Indian society) in the mountain, who believed in externalist and heretical views and did not believe in the consequences of sin and merit. Seeing the devas scattering flowers, making music, and circumambulating the monkeys' bodies, they were surprised and asked, 'You devas are so radiant, why do you condescend to make offerings to these bodies?' The devas said, 'These bodies are our former bodies.' They recounted the events of their former lives in detail, saying that they were able to be reborn in heaven because of this small merit, and now they have come to scatter flowers to repay the kindness of their former bodies. Even playfully building stupas and temples can bring such blessings. If one sincerely reveres the Buddha, the merit is beyond comparison. You believe in heretical views and do not believe in the true Dharma. Even if you practice diligently for hundreds of kalpas, you will gain nothing. It is better to go together to Grdhrakuta Mountain (also known as Vulture Peak, where the Buddha taught) to worship and make offerings to the Buddha, and you will gain immeasurable blessings.' They all gladly agreed and went together to the Buddha's place. They prostrated themselves with their five limbs touching the ground, scattered flowers, and made offerings. The devas
白佛。我等近世獼猴之身。蒙世尊之恩。得生天上。恨不見佛今故自歸。重白佛言。我等前世有何罪行受獼猴身。雖作塔寺身被漂沒。佛告天人。不從空生。往昔世時有五百年少婆羅門共行入山欲求仙道。時山上有一沙門。欲于山上泥治精舍。下谷取水身輕若飛。五百婆羅門興嫉妒意同聲笑之。今此沙門上下飄疾甚如獼猴。何足為奇。如是取水不止。山水一來溺死不久。佛告諸天人。時上下沙門我身是也。五百年少婆羅門者五百獼猴身是。戲笑作罪身受其報。佛說偈言。
戲笑為惡 號泣受報
五百天人聞佛語已即得道跡。五百婆羅門聞罪福之報。而自嘆曰。吾等學仙積有年數。未蒙果報。不如獼猴戲笑為福得生天上。佛德實妙。稽首佛足愿為弟子。佛言。善來比丘。即成沙門精進得道(出法句經第一卷)。
獼猴學禪墮樹死得生天上五
昔有道人。樹下坐禪誦經。有一獼猴在樹上效之。不覺墮樹而死。得生天上(出雜譬喻經)。
獼猴與婢共戲六
昔有國王有一獼猴。與婢共戲數數不止。有一梵志謂王。當別此婢與獼猴。王曰。何所能諧而令別離乎。后婢持飯器並大杖從外來。獼猴走來牽婢。婢瞋以足排杖撾。獼猴墮火燒其毛衣。奔走入𧂐薪中。燃及屋舍宮殿。寶藏悉成灰燼。王
【現代漢語翻譯】 現代漢語譯本： 天人白佛（Buddha）：『我們這些近世是獼猴之身的天人，蒙受世尊（Bhagavan）的恩德，得以生到天上。遺憾的是之前沒有見到佛，現在特地前來歸依。』再次稟告佛說：『我們前世做了什麼罪行，以至於受獼猴之身？雖然也曾建造佛塔寺廟，但還是遭遇身體被水漂沒的果報。』 佛告訴天人：『果報不是憑空產生的。過去世的時候，有五百個年輕的婆羅門（Brahman）一起進山，想要尋求成仙之道。當時山上有一位沙門（Shramana），想要在山上用泥土建造精舍（Vihara）。他下山谷取水，身輕如飛。五百個婆羅門心生嫉妒，一起嘲笑他說：「現在這個沙門上下跳躍，像獼猴一樣，有什麼可奇怪的？」沙門像這樣不停地取水，山洪一來，很快就會被淹死。』 佛告訴諸位天人：『當時上下取水的沙門就是我的前身。那五百個年輕的婆羅門就是現在的五百個獼猴。因為戲笑他人而造罪，所以今生要承受這樣的果報。』 佛說偈語： 『戲笑為惡，號泣受報。』 五百天人聽了佛的開示，立刻證得了道跡。五百婆羅門聽聞了罪福的果報，感嘆道：『我們學仙多年，卻沒有得到任何果報，還不如獼猴戲笑而得福，得以生到天上。佛的功德真是太奇妙了！』於是他們稽首佛足，請求做佛的弟子。佛說：『善來比丘（Bhikkhu）。』他們立刻成為沙門，精進修行，最終證得了道果。（出自《法句經》第一卷） 獼猴學禪從樹上掉下來死了，卻得以生到天上 過去有一位道人，在樹下坐禪誦經。有一隻獼猴在樹上模仿他。不小心從樹上掉下來死了，卻因此得以生到天上。（出自《雜譬喻經》） 獼猴與婢女一起玩耍 過去有一位國王，養了一隻獼猴。獼猴經常和婢女一起玩耍。有一位梵志（Brahmin）對國王說：『應該讓這個婢女和獼猴分開。』國王說：『有什麼辦法能讓他們分開呢？』後來，婢女拿著飯器和大杖從外面回來。獼猴跑過來拉扯婢女。婢女生氣了，用腳踢開杖子打獼猴。獼猴掉進火里，燒掉了毛衣。它奔跑著躲進柴堆里，點燃了屋舍宮殿，所有的寶藏都化為灰燼。國王
【English Translation】 English version: The Devas (heavenly beings) said to the Buddha: 'We, who were recently monkeys, have received the grace of the Bhagavan (Blessed One) and were reborn in heaven. We regret not having seen the Buddha before, and now we especially return to take refuge.' They reported to the Buddha again, saying, 'What sins did we commit in our previous lives that caused us to be born as monkeys? Although we built stupas (Buddhist monuments) and temples, our bodies were still submerged and swept away.' The Buddha told the Devas: 'Retribution does not arise from emptiness. In the past, there were five hundred young Brahmans (priests) who went into the mountains together, seeking the path to immortality. At that time, there was a Shramana (ascetic) on the mountain who wanted to build a Vihara (monastery) with mud. He went down to the valley to fetch water, his body as light as if flying. The five hundred Brahmans became jealous and mocked him together, saying, 'This Shramana jumps up and down like a monkey; what is so strange about that?' As he continued to fetch water, a mountain flood came and would soon drown him.' The Buddha told the Devas: 'The Shramana who was fetching water up and down was my past self. The five hundred young Brahmans were the five hundred monkeys. Because they made evil by mocking others, they must now bear the consequences.' The Buddha spoke in verse: 'Making evil through jesting, receiving retribution through weeping.' Upon hearing the Buddha's words, the five hundred Devas immediately attained the path. The five hundred Brahmans, hearing of the retribution for sins and blessings, lamented, 'We have studied immortality for many years, but have not received any reward. It is better to jest like monkeys and receive blessings, being reborn in heaven. The Buddha's virtue is truly wonderful!' They bowed at the Buddha's feet and asked to become his disciples. The Buddha said, 'Welcome, Bhikkhus (monks).' They immediately became Shramanas, diligently practicing and ultimately attaining enlightenment. (From the first volume of the Dhammapada) A monkey who learned Zen fell from a tree and died, but was reborn in heaven In the past, there was a Taoist who sat under a tree meditating and reciting scriptures. A monkey on the tree imitated him. Accidentally, it fell from the tree and died, but was thus reborn in heaven. (From the Miscellaneous Parables Sutra) A monkey playing with a maidservant In the past, there was a king who had a monkey. The monkey often played with a maidservant. A Brahmin (priest) said to the king, 'You should separate this maidservant from the monkey.' The king said, 'What can be done to separate them?' Later, the maidservant came from outside carrying a rice container and a large staff. The monkey ran over to pull the maidservant. The maidservant became angry, kicked the staff away, and struck the monkey. The monkey fell into the fire, burning its fur. It ran and hid in a pile of firewood, igniting the houses, palaces, and all the treasures, which turned to ashes. The king
方悟梵志之言也(出獼猴與婢共戲致變經)。
兔第十二
兔王依附道人投身火聚生兜率天一
昔有兔王游在山中。與群輩俱食果飲水。行四等心慈悲喜護。教諸眷屬悉令仁和勿為眾惡。畢脫此身得為人形。可受道教。時諸眷屬歡喜。從教不敢違命。有一仙人處在林樹。食果飲水獨修道行。未曾游放建四梵行。慈悲喜護誦經念道。音聲通利其音和雅聞莫不欣。於時兔王往附近之。聽其誦經意中欣踴不以為厭。與諸眷屬共赍果菰供養道人。如是積日經歷年月。時冬寒至。仙人慾還到於人間。兔王見之愁憂不樂。心懷戀恨不欲令舍。問何所趣。在此日日相見以為娛樂。飢渴忘食如依父母。愿留莫去。仙人報曰。吾有四大當慎將護。今冬寒至果菰已盡。山水冰凍又無巖窟可以居止。故欲捨去依處人間。分衛求食頓止精舍。過此冬寒當復相就。勿以悒悒。兔王答曰。吾等眷屬當行求果。遠近募索當相給足。愿一屈意愍傷見濟。假使捨去憂戚之戀或不自全。設使今日無有供具。便以我身供上道人。道人見之感惟哀念。愍之至心當奈之何。仙人事火前有生炭。兔王心念。道人為我是以默然便自舉身投於火中。火大熾盛道人慾救。尋已命過生兜術天。于菩薩身功德特尊威神巍巍。仙人見之。為道德故不惜身命。愍
【現代漢語翻譯】 現代漢語譯本 這是關於方悟梵志所說的話（出自《獼猴與婢共戲致變經》）。
第十二 兔
兔王依附道人，投身火中，往生兜率天。
過去有一位兔王，在山中游玩。與它的同伴們一起吃果子，喝水。奉行慈、悲、喜、舍四種心，慈愛、憐憫、歡喜、守護一切眾生。教導它的眷屬們都要仁慈和睦，不要作惡。希望脫離這個兔身，能夠轉世為人，可以接受佛法的教導。當時，所有的眷屬都非常歡喜，聽從兔王的教導，不敢違背命令。有一位仙人住在樹林里，吃果子，喝水，獨自修行。不曾懈怠，建立慈、悲、喜、舍四梵行。誦經唸佛，聲音清晰流暢，音調和諧優雅，聽了沒有不感到欣悅的。當時，兔王前往靠近仙人，聽他誦經，心中歡喜踴躍，不覺得厭倦。與它的眷屬們一起帶著果實和菰米供養道人。像這樣日積月累，經過了許多年月。到了寒冷的冬天，仙人想要返回人間。兔王看到仙人要走，感到憂愁不快樂，心中戀戀不捨，不想讓他離開。於是問仙人要去哪裡。說：『在這裡每天都能相見，以此為樂。飢餓口渴都忘記了，就像依靠父母一樣。希望您能留下，不要離開。』仙人回答說：『我有四大（指地、水、火、風四大元素）需要謹慎地守護調養。現在冬天寒冷，果實和菰米已經吃完了，山上的水也結冰了，又沒有巖洞可以居住。所以想要離開這裡，回到人間居住。靠乞食來維持生活，暫時住在精舍里。等過了這個寒冷的冬天，再回來與你相聚。不要因此而憂愁。』兔王回答說：『我們這些眷屬會去尋找果實，到遠處去搜尋，一定會供給您充足的食物。希望您能稍微改變主意，可憐我們，救濟我們。假如您離開了，我們憂愁思念，或許不能保全自己。即使今天沒有供養的東西，就用我的身體供養道人。』道人看到兔王這樣說，感動又哀憐，心中非常同情，但又無可奈何。仙人燒火，前面有燃燒的木炭。兔王心想：『道人是爲了我才這樣的。』於是默默地縱身跳入火中。火勢猛烈，道人想要救它，但兔王已經死去，往生到兜率天。在菩薩的身體中，功德特別尊貴，威神顯赫。仙人看到兔王爲了道德的緣故，不惜犧牲自己的生命，感到憐憫。
【English Translation】 English version These are the words of Fang Wu Fan Zhi (explained in the Sutra of the Monkey and the Maidservant Playing Together and Causing Change).
Chapter 12: The Rabbit
The Rabbit King relies on the Taoist, throws himself into the fire, and is reborn in Tushita Heaven.
In the past, there was a Rabbit King who roamed in the mountains. He ate fruits and drank water with his companions. He practiced the four immeasurable minds of loving-kindness, compassion, joy, and equanimity. He taught his family members to be kind and harmonious, and not to commit evil deeds. He hoped to escape this rabbit body and be reborn as a human, so that he could receive the teachings of the Dharma. At that time, all the family members were very happy and obeyed the Rabbit King's teachings, daring not to disobey his orders. There was a hermit living in the forest, eating fruits and drinking water, practicing alone. He had never been lazy and established the four Brahma Viharas of loving-kindness, compassion, joy, and equanimity. He recited scriptures and chanted the Buddha's name, his voice was clear and fluent, and his tone was harmonious and elegant. Everyone who heard it was delighted. At that time, the Rabbit King went near the hermit, listening to him reciting scriptures, his heart filled with joy and he did not feel tired of it. Together with his family members, he brought fruits and wild rice to offer to the Taoist. Like this, day after day, month after month passed. When the cold winter arrived, the hermit wanted to return to the human world. The Rabbit King was sad and unhappy to see the hermit leaving, and he was reluctant to let him go. So he asked the hermit where he was going. He said, 'We see each other here every day, and we are happy with this. We forget hunger and thirst, just like relying on our parents. I hope you can stay and not leave.' The hermit replied, 'I have the four elements (referring to the four great elements of earth, water, fire, and wind) that need to be carefully guarded and nourished. Now that the winter is cold, the fruits and wild rice have been eaten, and the water in the mountains has frozen, and there are no caves to live in. So I want to leave here and return to live in the human world. I will maintain my life by begging for food and temporarily live in a monastery. After this cold winter passes, I will come back to see you again. Don't be sad about this.' The Rabbit King replied, 'We, these family members, will go to find fruits, and search far and wide, and we will definitely provide you with enough food. I hope you can change your mind a little, pity us, and help us. If you leave, we will be sad and miss you, and perhaps we will not be able to protect ourselves. Even if there is nothing to offer today, I will offer my body to the Taoist.' When the Taoist saw the Rabbit King saying this, he was moved and felt pity, and he felt very sympathetic in his heart, but he could not do anything about it. The Taoist was making a fire, and there were burning coals in front of him. The Rabbit King thought, 'The Taoist is doing this for me.' So he silently jumped into the fire. The fire was raging, and the Taoist wanted to save him, but the Rabbit King had already died and was reborn in Tushita Heaven. In the body of a Bodhisattva, his merits were especially noble, and his majestic power was prominent. The hermit saw that the Rabbit King sacrificed his life for the sake of morality, and he felt compassion.
傷憐之亦自克責。絕谷不食。尋時遷神處兜率天。佛言。時兔王者則我是。仙人者定光佛是(出生經第三第四卷又出兔王經)。
貓貍第十三
貓貍吞鼠食其藏一
過去世時有一貓貍。飢渴羸瘦。于孔穴中伺求鼠子。時鼠子出疾取吞之。鼠子身小生入腹中。食其內藏。貓貍迷悶東西狂走。遂至於死。愚癡乞士不善。護身心見諸女人。而取色相(出雜阿含經第四十七卷)。
鼠第十四
鼠濟毗舍離命一
佛言。迦蘭陀者是山鼠名。時毗舍離王。將諸伎女入山遊戲。王時疲惓眠一樹下。伎女左右四散走戲。時樹下窟中有大毒蛇。聞王酒氣出欲螫王。樹上有鼠從上來下鳴喚覺王。蛇即還縮。王覺已復眠。蛇又更出。鼠復鳴喚下來覺王。王起見大毒蛇。即生驚怖。求諸伎女又復不見。王自念言。我今得活。由鼠之恩。思惟欲報。時山邊有村。即命村中。自今以後我之祿限悉回供鼠。因此鼠故即號此村迦蘭陀也。是時村中有一長者。有金錢四十億。王即賜長者位。因此村名故號迦蘭陀長者(出善見律毗婆沙第六卷)。
鼠偷蘇身長器中二
昔有長者家持蘇瓶。高樓上覆蓋不固。鼠入蘇瓶晝夜食啖。身體遂長蘇既賜盡。鼠滿瓶里狀似蘇色。有人買蘇。是時長者取蘇著於火上。鼠
【現代漢語翻譯】 現代漢語譯本： 憐憫它也自我責備。斷絕穀物不吃。尋找時遷神的地方在兜率天（Tushita Heaven）。佛說：『當時的兔子國王就是我。仙人就是定光佛（Dipankara Buddha）。』（出自《出生經》第三、第四卷，又出自《兔王經》）。
貓貍第十三
貓貍吞鼠食其藏一
過去世的時候，有一隻貓貍，飢餓羸弱。在孔穴中伺機尋找老鼠。當時一隻小老鼠出來，貓貍迅速抓住吞了下去。老鼠身體小，進入貓貍腹中，啃食它的內臟。貓貍迷亂昏悶，東西狂奔，最終死去。愚癡的乞士不善於守護身心，看見各種女人，而貪取美色（出自《雜阿含經》第四十七卷）。
鼠第十四
鼠濟毗舍離命一
佛說：『迦蘭陀（Kalandaka）是山鼠的名字。』當時毗舍離（Vaishali）國王，帶著眾多歌伎到山中游玩。國王當時疲倦了，在一棵樹下睡覺。歌伎們四處散開嬉戲。當時樹下的洞穴中有一條大毒蛇，聞到國王身上的酒氣，出來想要咬國王。樹上有一隻老鼠從樹上下來鳴叫，驚醒了國王。蛇就縮回去了。國王醒來后又睡著了。蛇又出來，老鼠又鳴叫著下來驚醒國王。國王起身，看見大毒蛇，非常驚恐。尋找歌伎們，又不見蹤影。國王自己心想：『我今天能夠活下來，是老鼠的恩德。』思量著要報答它。當時山邊有一個村莊，國王就命令村裡人：『從今以後，我的俸祿都用來供養老鼠。』因此因為老鼠的緣故，就稱呼這個村莊為迦蘭陀。當時村中有一位長者，有金錢四十億。國王就賜予長者官位。因此村莊的名字，就稱呼這位長者為迦蘭陀長者（出自《善見律毗婆沙》第六卷）。
鼠偷蘇身長器中二
從前有一位長者，家裡有一個酥油瓶。放在高樓上，蓋子沒有蓋牢。老鼠進入酥油瓶中，日夜吃喝。身體逐漸長大，酥油也快吃完了。老鼠在瓶子里，形狀顏色都像酥油一樣。有人來買酥油。當時長者取酥油放在火上。
【English Translation】 English version: Pitying it, he also blamed himself. He stopped eating grains. He sought the place where the spirit had transmigrated, which was Tushita Heaven. The Buddha said, 'The rabbit king at that time was me. The immortal was Dipankara Buddha.' (From the Third and Fourth Volumes of the Sutra of Birth, and also from the Rabbit King Sutra).
Chapter Thirteen: Cat and Civet
Cat and Civet Devouring a Rat and Eating Its Entrails - 1
In the past, there was a cat and civet, hungry and emaciated. It waited in a hole, seeking a rat. At that time, a small rat came out, and the cat and civet quickly grabbed and swallowed it. The rat's body was small, and it entered the cat and civet's belly, eating its internal organs. The cat and civet became confused and disoriented, running wildly east and west, and eventually died. Foolish beggars are not good at guarding their bodies and minds, seeing various women, and taking their appearances (From the Forty-seventh Volume of the Samyukta Agama Sutra).
Chapter Fourteen: Rat
Rat Saves the Life of the King of Vaishali - 1
The Buddha said, 'Kalandaka (Kalandaka) is the name of a mountain rat.' At that time, the King of Vaishali (Vaishali) took many female entertainers to the mountains to play. The king was tired at that time and slept under a tree. The female entertainers scattered around to play. At that time, there was a large poisonous snake in a cave under the tree, smelling the king's wine breath, and came out to bite the king. A rat on the tree came down and cried out, waking the king. The snake then retreated. The king woke up and fell asleep again. The snake came out again, and the rat cried out again and came down to wake the king. The king got up and saw the large poisonous snake and was very frightened. He looked for the female entertainers but could not find them. The king thought to himself, 'I am alive today because of the rat's kindness.' He thought about repaying it. At that time, there was a village near the mountain, and the king ordered the villagers, 'From now on, my salary will be used to support the rats.' Therefore, because of the rat, the village was called Kalandaka. At that time, there was an elder in the village who had forty billion gold coins. The king then bestowed the elder with an official position. Therefore, the village name was used to call this elder Kalandaka Elder (From the Sixth Volume of the Samantapasadika).
Rat Steals Ghee and Grows Big in a Container - 2
In the past, there was an elder's family that had a ghee (clarified butter) jar. It was placed on a high building, and the lid was not tightly closed. A rat entered the ghee jar and ate and drank day and night. Its body gradually grew bigger, and the ghee was almost finished. The rat was in the jar, and its shape and color were like ghee. Someone came to buy ghee. At that time, the elder took the ghee and put it on the fire.
在瓶里便於瓶中命終。復化為蘇。賣與買人。量取升斗骨沈在下。髏腳骨各自離解(出甘露道經)。
經律異相卷第四十七 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第四十八(禽畜生部中蟲畜生部下)
梁沙門僧旻寶唱等集金翅一(二事)千秋二(一事)雁三(三事)鶴四(一事)鴿五(二事)雉六(一事)烏七(四事)
金翅第一生住所資一正音王死相二
生住所資一
金翅鳥有四種。一者卵生。二者胎生。三者濕生。四者化生。皆先大布施心高凌虛。苦惱眾生心多瞋慢。生此鳥中。有如意寶珠以為瓔珞。變化萬端無事不辦。身高四十里。衣廣八十里。長四十里。重二兩半。食黿鼉魚鱉以為揣食(涅槃經云能食能消。一切龍魚金銀等寶唯除金剛耳)洗浴衣服為細滑食。亦有婚姻。兩身相觸以成陰陽。壽一劫或有減者。大海北岸一樹名究羅瞋摩高百由旬。蔭五十由旬(樓炭經略同)樹東有卵生龍宮卵生金翅鳥宮。樹南有胎生龍宮胎生金翅鳥宮。樹西有濕生龍宮濕生金翅鳥宮。樹北有化生龍宮化生金翅鳥宮。各各縱廣六千由旬。莊飾如上。若卵生金翅鳥飛下海中以翅搏水。水即兩披深二百由旬。取卵生龍隨意而食之(華嚴經云。此鳥食龍。所扇之風若
【現代漢語翻譯】 現代漢語譯本： 在瓶子里（死後）便於在瓶中命終。又變化成為酥油。賣給買者。用升斗量取時，骨頭沉在下面，頭顱和腳骨各自離散（出自《甘露道經》）。
《經律異相》卷第四十七 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第四十八（禽畜生部中蟲畜生部下）
梁朝沙門僧旻、寶唱等編輯：金翅鳥一（二事），千秋二（一事），雁三（三事），鶴四（一事），鴿五（二事），雉六（一事），烏七（四事）。
金翅鳥第一：生住所資一，正音王死相二。
生住所資一
金翅鳥有四種。一是卵生，二是胎生，三是濕生，四是化生。都是因為先前大行佈施，心高氣傲，凌駕於他人之上，苦惱眾生，心中多有嗔恨和傲慢，所以生於此鳥類之中。它們有如意寶珠作為瓔珞，變化萬端，沒有辦不到的事情。身高四十里，衣服寬八十里，長四十里，重二兩半。以黿、鼉、魚、鱉作為食物（《涅槃經》說它們能吃能消化一切龍魚金銀等寶物，唯獨金剛除外）。洗浴用的衣服是細滑的食物。它們也有婚姻，兩身相觸以成陰陽。壽命為一劫，或者有減少的。大海北岸有一棵樹名叫究羅瞋摩（Kuroshinma），高一百由旬（Yojana），樹蔭五十由旬（Yojana）（《樓炭經》略同）。樹東有卵生龍宮和卵生金翅鳥宮，樹南有胎生龍宮和胎生金翅鳥宮，樹西有濕生龍宮和濕生金翅鳥宮，樹北有化生龍宮和化生金翅鳥宮。各自縱橫六千由旬（Yojana），裝飾如上所述。如果卵生金翅鳥飛下海中，用翅膀拍打水面，水立即向兩邊分開，深二百由旬（Yojana）。取卵生龍隨意食用（《華嚴經》說，此鳥食龍，所扇之風如果
【English Translation】 English version: Being in a bottle facilitates dying in the bottle. It then transforms into clarified butter (ghee). Sold to a buyer, when measured with a 'sheng' (升) and 'dou' (斗) (units of volume), the bones sink to the bottom, and the skull and leg bones separate (from the 'Gān Lù Dào Jīng' (甘露道經) - The Sutra of the Ambrosia Path).
'Jīng Lǜ Yì Xiàng' (經律異相) Volume 47 Tàishō Shinshū Daizōkyō (大正藏) Volume 53, No. 2121, 'Jīng Lǜ Yì Xiàng' (經律異相)
'Jīng Lǜ Yì Xiàng' (經律異相) Volume 48 (Among the Animal Section, Lower Section of Insect Animals)
Compiled by the Liang Dynasty 'Shāmén' (沙門) (Buddhist monk) Sēng Mín (僧旻), Bǎo Chàng (寶唱), etc.: 'Garuda' (金翅) (one, two matters), 'Wild Goose' (千秋) (two, one matter), 'Goose' (雁) (three, three matters), 'Crane' (鶴) (four, one matter), 'Pigeon' (鴿) (five, two matters), 'Pheasant' (雉) (six, one matter), 'Crow' (烏) (seven, four matters).
'Garuda' (金翅) First: Dwelling and Resources of Life One, King of Correct Sound Death Appearance Two.
Dwelling and Resources of Life One
There are four types of 'Garuda' (金翅) birds. The first is born from eggs, the second is born from wombs, the third is born from moisture, and the fourth is born through transformation. All are born into this bird species because they previously practiced great generosity, were arrogant and superior, caused suffering to sentient beings, and had much anger and pride in their hearts. They have a 'Cintamani' (如意寶珠) (wish-fulfilling jewel) as a necklace, with myriad transformations, and nothing is impossible. Their height is forty 'lǐ' (里), their clothing is eighty 'lǐ' (里) wide and forty 'lǐ' (里) long, and they weigh two and a half 'liǎng' (兩). They eat turtles, alligators, fish, and turtles as food (the 'Nirvana Sutra' (涅槃經) says they can eat and digest all dragons, fish, gold, silver, and other treasures, except for 'Vajra' (金剛) (diamond)). The clothes used for bathing are fine and smooth food. They also have marriage; two bodies touch to form yin and yang. Their lifespan is one 'kalpa' (劫), or sometimes less. On the north shore of the great sea, there is a tree named 'Kuroshinma' (究羅瞋摩), one hundred 'yojana' (由旬) high, with a shade of fifty 'yojana' (由旬) (similar to the 'Lóu Tàn Jīng' (樓炭經)). To the east of the tree are the egg-born dragon palace and the egg-born 'Garuda' (金翅) palace. To the south of the tree are the womb-born dragon palace and the womb-born 'Garuda' (金翅) palace. To the west of the tree are the moisture-born dragon palace and the moisture-born 'Garuda' (金翅) palace. To the north of the tree are the transformation-born dragon palace and the transformation-born 'Garuda' (金翅) palace. Each is six thousand 'yojana' (由旬) in length and width, decorated as described above. If an egg-born 'Garuda' (金翅) bird flies down into the sea and strikes the water with its wings, the water immediately splits to both sides, two hundred 'yojana' (由旬) deep. It takes the egg-born dragons and eats them at will (the 'Avatamsaka Sutra' (華嚴經) says that this bird eats dragons, and the wind it fans, if
入眼人眼失明故不來人間)胎濕化亦復如是(涅槃經云唯不能食受三歸者)有化生龍子三齋日受齋八禁。時金翅鳥欲取食之。銜上須彌山北大鐵樹上。高十六萬里。求覓其尾了不可得。鳥聞亦受五戒(出長阿含經第十九卷。又出增一阿含第十五卷。大智論華嚴經。亦見也)。
正音王死相二
金翅鳥王。名曰正音。于眾羽族快樂自在。于閻浮提日食一龍王及五百小龍。於四天下更食。一日數亦如上。週而復始。經八千歲死相既現。諸龍吐毒不能得食。饑逼慞惶永不得安。至金剛山。從金剛山直下從大水際。至風輪際為風所吹還金剛山。如是七反然後命終。以其毒故令十寶山同時火起。難陀龍王懼燒此山。即降大雨渧如車輪。鳥肉消盡唯余心存。心又直下七反如前住金剛山。難陀龍王取為明珠。轉輪聖王得為如意珠。若人唸佛心亦如是(出觀佛三昧經第一卷)。
千秋第二
千秋生必害母
千秋。人面鳥身。生子還害其母。復學得羅漢果。畜生無有是智及有尊卑想。不受五逆罪(出婆須蜜經第八卷)。
雁第三
金羽雁猶愛前生妻子日與一毛一
毗舍離獼猴江側有蒜園。偷罹難陀比丘尼。去園不遠。園主問言。阿姨欲須蒜耶。比丘尼即與沙彌尼式叉摩那尼。數數往索
【現代漢語翻譯】 現代漢語譯本 （如果）入眼人眼失明，所以不來人間。（因為）胎濕化也是如此（《涅槃經》說只有不能飲食和接受三皈依者才會如此）。有化生龍子在三齋日接受齋戒和八關齋戒。當時，金翅鳥想捕捉它們食用，便銜到須彌山北面的大鐵樹上，高達十六萬里。尋找它們的尾巴卻怎麼也找不到。金翅鳥聽說后也接受了五戒（出自《長阿含經》第十九卷，也出自《增一阿含經》第十五卷，《大智度論》、《華嚴經》中也有記載）。
正音王死相二
金翅鳥王，名叫正音（Je Zhengyin）。在眾多的羽族中快樂自在。在閻浮提（Yanfuti，地球）每天吃一條龍王和五百條小龍。在四大天下也是如此，一天吃的數量也如上面所說。週而復始，經過八千年，死亡的徵兆顯現。眾龍吐毒，（正音王）不能進食，飢餓逼迫，驚慌不安，永遠不得安寧。到達金剛山（Jingangshan，金剛山），從金剛山直下到大水邊，到達風輪邊，被風吹回金剛山。這樣反覆七次，然後才死去。因為它的毒液，導致十座寶山同時燃起大火。難陀龍王（Nantuo Longwang）害怕燒燬此山，便降下大雨，雨滴如車輪般大小。鳥肉消盡，只剩下心臟。心臟又直下七次，像之前一樣停留在金剛山。難陀龍王取走它作為明珠。轉輪聖王（Zhuanlun Shengwang）得到它作為如意珠。如果人唸佛，心也應該像這樣（出自《觀佛三昧經》第一卷）。
千秋第二
千秋生必害母
千秋（Qianqiu），人面鳥身，生下孩子反而會害死自己的母親。後來學習並證得了阿羅漢果。畜生沒有這樣的智慧，也沒有尊卑的想法，所以不受五逆罪的懲罰（出自《婆須蜜經》第八卷）。
雁第三
金羽雁猶愛前生妻子日與一毛一
毗舍離（Visali）獼猴江邊有一個蒜園。偷罹難陀比丘尼（Touluonantuobiqiuni）離園不遠。園主問道：『阿姨您需要蒜嗎？』比丘尼就讓沙彌尼式叉摩那尼（Shaminishichamanani）多次去索要。
【English Translation】 English version If (something) enters the eye and causes blindness, it will not come to the human realm. (Because) transformation from fetal moisture is also like this (The Nirvana Sutra says only those who cannot eat and accept the Three Refuges are like this). There are dragon sons born by transformation who observe the precepts and the Eight Precepts on the three fast days. At that time, the Garuda bird wanted to catch them to eat, so it carried them to the great iron tree on the north side of Mount Sumeru (Xumi Shan), which was 160,000 li high. Searching for their tails, it could not find them at all. The Garuda bird heard this and also accepted the Five Precepts (From the Dirgha Agama Sutra, Volume 19. Also from the Ekottara Agama Sutra, Volume 15. Also seen in the Mahaprajnaparamita Sastra and the Avatamsaka Sutra).
Zhengyin King's Signs of Death Two
The Garuda King, named Zhengyin (Je Zhengyin). He was happy and free among the feathered tribes. In Jambudvipa (Yanfuti, Earth), he ate one Dragon King and five hundred small dragons every day. He also ate in the four great continents, and the number he ate each day was as mentioned above. This cycle continued for eight thousand years, and then signs of death appeared. The dragons spat poison, and (Zhengyin King) could not eat. Driven by hunger, he was panicked and restless, never finding peace. He reached Mount Vajra (Jingangshan, Diamond Mountain), and from Mount Vajra he went straight down to the edge of the great water, reaching the edge of the wind wheel, where he was blown back to Mount Vajra. He repeated this seven times before dying. Because of his poison, ten treasure mountains caught fire at the same time. Nanda Dragon King (Nantuo Longwang) feared that the mountain would be burned, so he sent down heavy rain, with raindrops as large as cartwheels. The bird's flesh was consumed, leaving only the heart. The heart then went straight down seven times, stopping at Mount Vajra as before. Nanda Dragon King took it as a bright pearl. The Wheel-Turning Sage King (Zhuanlun Shengwang) obtained it as a wish-fulfilling jewel. If a person recites the Buddha's name, their heart should be like this (From the Contemplation of Buddha Samadhi Sutra, Volume 1).
Qianqiu Second
Qianqiu's Birth Inevitably Harms the Mother
Qianqiu (Qianqiu) has a human face and a bird's body. Giving birth to a child harms its own mother. Later, he studied and attained the fruit of Arhat. Animals do not have such wisdom, nor do they have thoughts of superiority or inferiority, so they are not subject to the punishment of the five rebellious acts (From the Vasumitra Sutra, Volume 8).
Goose Third
The Golden-Feathered Goose Still Loves His Wife from a Previous Life, Giving Her One Feather Each Day
There was a garlic garden by the side of the Visali (Visali) Monkey River. The Bhikkhuni Tuulananda (Touluonantuobiqiuni) was not far from the garden. The garden owner asked, 'Aunt, do you need garlic?' The Bhikkhuni then sent the Shramanerika Shikshamana (Shaminishichamanani) to ask for it many times.
蒜。遂都盡。其主委園而去。佛說本生。昔有一婆羅門。年百二十形體羸瘦。其婦端正無比。多生男女。此婆羅門繫心其婦及諸男女。初不捨離。以此愛著情篤。遂至命終便生雁中。其身毛羽盡為金色。以前福因緣故自識宿命。我以何方便養活此男女使不貧苦。日日來還日落一羽而去。兒見如是不知因緣。即共議言。我等寧可伺其來時。方便捉之盡取金羽。如其所計盡拔金羽。羽盡更生白羽。佛告諸比丘。欲知爾時婆羅門死為雁者。豈異人乎。即園主是。其端正婦者即比丘尼是。男女者即式叉摩那沙彌尼等是(出四分律二分第三卷)。
五百雁為獵所殺以聞佛法生天得道二
佛在波羅奈國。于林澤中。為諸天人四輩之類顯說妙法。時虛空中有五百雁為群。聞佛音聲深心愛樂迴翔欲下。獵師張羅雁墮其中。為獵師所殺生忉利天。處父母膝上若八歲兒。端嚴無比光若金山。便自念言。我何因生此。即識宿命愛法果報。即共持華下閻浮提。至世尊所禮足白言。我蒙法音生在妙天。愿重開示。佛說四諦。得須陀洹。即還天上(出賢愚經第十三卷)。
雁遇王羅不食得出三
國王夫人升在樓上。見雁飛空中欲得其肉。便以白王。王遣獵工。持網行羅分佈求索。即得數十以籠養之。中有不食者。諸雁謂言
【現代漢語翻譯】 蒜。於是都用盡。園主因此離開了。佛陀講述本生故事：過去有一位婆羅門（Brahman，印度教祭司），年一百二十歲，形體非常瘦弱。他的妻子端莊美麗，生了很多子女。這位婆羅門全心全意地愛著他的妻子和子女，從不捨得離開。因為這種深厚的愛戀，以至於他死後轉生為一隻雁。這隻雁全身的羽毛都是金色的。因為前世的福報因緣，他能夠回憶起自己的前世。他心想：我用什麼方法才能養活這些子女，使他們不至於貧困呢？於是他每天都飛回來，在日落時留下一根金色的羽毛然後離去。他的孩子們看見這種情況，不知道其中的緣由，就一起商議說：我們不如等它來的時候，想辦法抓住它，把它的金色羽毛全部拔下來。他們按照計劃，把金色的羽毛全部拔光了。羽毛被拔光后，雁又長出了白色的羽毛。佛陀告訴眾比丘（bhikkhus，佛教僧侶）：想知道那時死後轉生為雁的婆羅門是誰嗎？就是園主。那位端莊美麗的妻子就是比丘尼（bhikkhuni，佛教女尼）。那些子女就是式叉摩那（siksamana，見習女尼）、沙彌尼（sramaneri，小沙彌尼）等等。 五百隻雁被獵人殺死，因為聽聞佛法而昇天得道。 佛陀在波羅奈國（Varanasi，古印度城市名），在林澤之中，為諸天人（devas and humans，天神和人類）四輩之類宣講微妙的佛法。當時，天空中有一群五百隻雁，聽到佛陀的聲音，內心深感喜愛，便迴旋著想要降落。獵人張開羅網，雁群墮入其中，被獵人殺死，轉生到忉利天（Trayastrimsa Heaven，佛教欲界六天之一）。他們化生在父母的膝上，如同八歲的孩童，端莊美麗無比，光芒如同金山。他們便自己思念道：我因何緣故而生於此？隨即回憶起前世，是因為喜愛佛法的果報。於是他們一起拿著鮮花下到閻浮提（Jambudvipa，我們所居住的世界），來到世尊的住所，禮拜佛足並稟告說：我蒙受佛法的聲音，得以轉生在美好的天界。希望世尊再次開示佛法。佛陀宣講四諦（Four Noble Truths，佛教基本教義），他們證得須陀洹果（Sotapanna，佛教修行第一果位）。隨即返回天上。 雁遇到國王的羅網，不吃東西得以脫身。
【English Translation】 A clove of garlic. Then all were used up. Its owner abandoned the garden and left. The Buddha told a Jataka story: Once upon a time, there was a Brahman (Brahman, a Hindu priest) who was one hundred and twenty years old and very frail. His wife was exceptionally beautiful and had many children. This Brahman was wholeheartedly devoted to his wife and children, never wanting to leave them. Because of this deep attachment, he was reborn as a goose after his death. The goose's feathers were entirely golden. Due to the merit from his previous life, he could remember his past life. He thought to himself: What means can I use to support these children so they do not suffer poverty? So he would fly back every day, leaving one golden feather at sunset before flying away. His children, seeing this, did not know the reason and discussed it together, saying: We should wait for it to come and find a way to catch it, taking all of its golden feathers. According to their plan, they plucked all of the golden feathers. After the feathers were plucked, the goose grew white feathers instead. The Buddha told the bhikkhus (bhikkhus, Buddhist monks): Do you want to know who that Brahman who died and was reborn as a goose was? It was the garden owner. That beautiful wife was the bhikkhuni (bhikkhuni, Buddhist nun). Those children were the siksamana (siksamana, novice nun), sramaneri (sramaneri, female novice), and so on. Five hundred geese were killed by a hunter, but because they heard the Buddha's teachings, they were reborn in heaven and attained enlightenment. The Buddha was in the country of Varanasi (Varanasi, an ancient Indian city), in a forest, expounding the wonderful Dharma to the various devas and humans (devas and humans, gods and humans). At that time, there was a flock of five hundred geese in the sky, who, hearing the Buddha's voice, felt deep love and joy and circled, wanting to descend. A hunter spread his net, and the geese fell into it, were killed by the hunter, and were reborn in the Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six heavens of desire in Buddhism). They were born on their parents' laps, like eight-year-old children, incomparably beautiful and radiant like golden mountains. They then thought to themselves: What is the cause of my being born here? They immediately remembered their past lives, that it was the result of their love for the Dharma. So they together took flowers and descended to Jambudvipa (Jambudvipa, the world we live in), arrived at the World Honored One's dwelling, prostrated at his feet, and reported: We have received the Buddha's voice and were reborn in the wonderful heavens. We hope the World Honored One will again expound the Dharma. The Buddha spoke of the Four Noble Truths (Four Noble Truths, basic Buddhist teachings), and they attained the fruit of Sotapanna (Sotapanna, the first stage of Buddhist enlightenment). They then returned to heaven. A goose encountered the king's net, but escaped by not eating.
。今已得活不食何益。不食者日。憂不能食。七日瘠瘦于籠孔中得出飛去。遙語肥者曰。卿等貪食害痛在後(出十卷譬喻經第六卷)。
鶴第四
常吐根力八道之音一
彌陀佛國。常有種種奇妙雜色之鳥。白鵠孔雀鸚鵡舍利迦陵頻伽共命之鳥。晝夜六時出和雅音。其音所說。五根。五力。七菩提分。八聖道分。如是等法。其土眾生聞是音聲。皆悉念三寶(出彌陀經)。
鴿第五鴿捨命施饑窮人一鴿被鷹逐遇佛影則安弟子影猶戰二
鴿鳥捨命施饑窮人一
昔雪山上有一鴿鳥。時大雨雪。有人失道窮厄辛苦。飢寒兼至命在須臾。鴿飛求火。為其聚薪然之。既然身投火中。施此饑人(出大智論第十一卷)。
鴿被鷹逐遇佛影則安弟子影猶戰二
佛在祇洹林晡時經行。舍利弗從。時有鷹逐鴿。鴿飛來佛邊。佛行影覆之。鴿身安隱怖畏即除不復作聲。后舍利弗影到。鴿便作聲戰怖如初。舍利弗白佛言。佛及我身俱無三毒。佛影覆鴿鴿不恐怖。我影覆鴿戰剽如初。佛言。汝有三毒習故。汝觀此鴿宿世因緣幾世作鴿。舍利弗即時入宿命智三昧。觀見此鴿。已八萬大劫常作鴿身。過是已往我不能見。佛言。汝若不能盡知過去。試觀此鴿何時當脫。舍利弗即入愿智三昧。觀見此鴿。八
【現代漢語翻譯】 現代漢語譯本：現在已經活了，不吃有什麼好處呢？不吃的人說：『我擔心不能吃東西。』七天後，它瘦弱得從籠子的孔中飛了出去。遠遠地對肥胖的鳥說：『你們貪吃，痛苦還在後面呢！』（出自《十卷譬喻經》第六卷）
鶴 第四
常吐根力八道之音 一
阿彌陀佛（Amitabha）的佛國里，常常有各種奇妙的雜色鳥類，如白鵠（swan）、孔雀（peacock）、鸚鵡（parrot）、舍利（Śārika bird）、迦陵頻伽（Kalaviṅka bird）、共命鳥（Jīvaṃjīvaka bird）。它們日夜六時發出和諧優雅的聲音。這些聲音宣說五根（five roots of good）、五力（five powers）、七菩提分（seven factors of enlightenment）、八聖道分（eightfold noble path）等法。那裡的眾生聽到這些聲音，都憶念三寶（Three Jewels）。（出自《阿彌陀經》）
鴿 第五
鴿捨命施饑窮人 一 鴿被鷹逐遇佛影則安弟子影猶戰 二
鴿鳥捨命施饑窮人 一
過去在雪山上，有一隻鴿子。當時下著大雪，有一個人迷路了，窮困艱難，又饑又寒，生命危在旦夕。鴿子飛去尋找火，為他聚集柴火併點燃。然後，鴿子縱身投入火中，施捨給這個飢餓的人。（出自《大智度論》第十一卷）
鴿被鷹逐遇佛影則安弟子影猶戰 二
佛陀（Buddha）在祇洹林（Jetavana）傍晚時經行，舍利弗（Śāriputra）跟隨。當時有一隻鷹追逐一隻鴿子，鴿子飛到佛陀身邊。佛陀行走，影子覆蓋著它，鴿子身心安穩，恐懼立即消除，不再發出聲音。後來，舍利弗的影子到了，鴿子便發出聲音，戰慄恐懼如初。舍利弗對佛陀說：『佛陀和我都沒有三毒（three poisons），佛陀的影子覆蓋鴿子，鴿子不恐懼，我的影子覆蓋鴿子，鴿子戰慄恐懼如初。』佛陀說：『你還有三毒的習氣。』你觀察這隻鴿子宿世的因緣，幾世做鴿子了？舍利弗立即進入宿命智三昧（knowledge of past lives），看到這隻鴿子，已經八萬大劫常常做鴿子的身體。超過這個時間我就不能看到了。佛陀說：你如果不能完全知道過去，試試看這隻鴿子什麼時候能脫離鴿身？舍利弗立即進入愿智三昧（knowledge of future aspirations），看到這隻鴿子，八
【English Translation】 English version: Now that I am alive, what good is it to not eat? The one who didn't eat said, 'I worry that I won't be able to eat.' After seven days, it became so thin that it flew out of the cage's hole. From afar, it said to the fat birds, 'You are greedy for food, and the pain is yet to come!' (From the sixth volume of the Ten-Fascicle Parable Sutra)
Crane Fourth
Constantly Emitting the Sounds of Roots, Powers, and the Eightfold Path One
In the Buddha-land of Amitabha (Amitābha), there are always various wonderful birds of mixed colors, such as swans (swan), peacocks (peacock), parrots (parrot), Śārika birds (Śārika bird), Kalaviṅka birds (Kalaviṅka bird), and Jīvaṃjīvaka birds (Jīvaṃjīvaka bird). Day and night, these birds emit harmonious and elegant sounds. These sounds proclaim the five roots of good (five roots), the five powers (five powers), the seven factors of enlightenment (seven factors of enlightenment), and the eightfold noble path (eightfold noble path). The beings in that land, upon hearing these sounds, all remember the Three Jewels (Three Jewels). (From the Amitabha Sutra)
Pigeon Fifth
Pigeon Sacrifices Its Life to Give to the Hungry and Poor One Pigeon Chased by a Hawk Finds Peace Under the Buddha's Shadow, But Trembles Under the Disciple's Shadow Two
Pigeon Sacrifices Its Life to Give to the Hungry and Poor One
In the past, on Snow Mountain, there was a pigeon. At that time, there was heavy snow, and a person was lost, impoverished, and suffering, both hungry and cold, with life hanging by a thread. The pigeon flew to find fire, gathered firewood for him, and lit it. Then, the pigeon threw itself into the fire, giving itself to this hungry person. (From the eleventh volume of the Mahāprajñāpāramitāśāstra)
Pigeon Chased by a Hawk Finds Peace Under the Buddha's Shadow, But Trembles Under the Disciple's Shadow Two
The Buddha (Buddha) was walking in Jetavana (Jetavana) in the evening, and Śāriputra (Śāriputra) was following. At that time, a hawk was chasing a pigeon, and the pigeon flew to the Buddha's side. The Buddha walked, and his shadow covered it. The pigeon's body and mind were at peace, its fear was immediately eliminated, and it no longer made a sound. Later, Śāriputra's shadow arrived, and the pigeon made a sound, trembling with fear as before. Śāriputra said to the Buddha, 'The Buddha and I both have no three poisons (three poisons). The Buddha's shadow covers the pigeon, and the pigeon is not afraid. My shadow covers the pigeon, and the pigeon trembles with fear as before.' The Buddha said, 'You still have the habitual tendencies of the three poisons.' Observe the karmic conditions of this pigeon from past lives. How many lifetimes has it been a pigeon? Śāriputra immediately entered the samadhi of knowledge of past lives (knowledge of past lives) and saw that this pigeon had been a pigeon for eighty thousand great kalpas. Beyond that time, I cannot see. The Buddha said, 'If you cannot fully know the past, try to see when this pigeon will be liberated from being a pigeon?' Śāriputra immediately entered the samadhi of knowledge of future aspirations (knowledge of future aspirations) and saw that this pigeon, eight
萬大劫未脫鴿身。過是不知。于恒河沙等大劫中常作鴿身(出大智論第十一卷)。
雉第六
雉救林火一
昔野火燒林。林有一雉。勤身自力飛來入林。以水灑林往反疲乏不以為苦。時天帝釋來問之言。汝作何等。答曰。我救此林愍眾生故。此林蔭育處廣清涼快樂。我諸種類及諸宗親皆悉依仰。我有身力云何懈怠而不救之。天帝問言。汝乃精勤當至幾時。雉言。以死為期。天帝言。誰為汝證。即自立誓。我心至誠信不虛者火即自滅。是時凈居天知雉弘誓。即為滅火。始終常茂不為火燒(出大智論第十六卷)。
烏第七烏王甘蔗所領四烏使至沙竭國一赤嘴烏與獼猴為親友二烏與雞合共生一子三烏與蟲狐迭相讚歎四
烏王甘蔗所領四烏使至沙竭國一
波斯匿王有四大臣。拜為將。合四部兵欲伐小國。四臣見佛稽首足下。世尊問之。仁等何去。具以事答。我等之身為此國王多所興立常畏危命今當攻伐。世尊贊曰。善哉諸賢。是為報恩而有反覆。不但今世為此國王。過去世時沙竭之國。有諸烏眾而來集會止頓其國。烏王名曰甘蔗。主八萬烏。烏王有婦名舊黎尼。懷軀惡食至誠白王。我身小發欲得善柔。鹿王肉食乃活不爾者死。於是烏王聞其音聲合會烏眾。汝等當往沙竭國。沙竭國王有大
【現代漢語翻譯】 現代漢語譯本 萬大劫都未能脫離鴿子的身軀。這是因為不知道（佛法）。在像恒河沙一樣多的大劫中，常常轉生為鴿子的身軀（出自《大智度論》第十一卷）。
雉（野雞） 第六
雉救林火 一
過去，發生野火焚燒森林。森林裡有一隻野雞，勤奮地憑藉自身的力量飛來飛入森林，用水灑在林木上，來回奔波疲憊不堪也不覺得辛苦。當時，天帝釋（Devendra，佛教的護法神）前來問它說：『你正在做什麼？』野雞回答說：『我正在救這片森林，憐憫其中的眾生。這片森林廕庇廣闊，清涼快樂，我的各種同類以及所有的親屬都依靠它生存。我有能力，怎麼能懈怠而不去救它呢？』天帝問：『你如此精勤，打算到什麼時候為止？』野雞說：『以生命終結為期限。』天帝說：『誰能為你作證？』野雞於是自己立下誓言：『如果我的心至誠真實不虛，火就會自己熄滅。』當時，凈居天（Śuddhāvāsa，色界天的最高層）知道野雞的弘大誓願，就為它熄滅了火。森林始終保持茂盛，沒有被火燒燬（出自《大智度論》第十六卷）。
烏（烏鴉） 第七 烏王甘蔗（King Gāṇḍīkṣava，烏鴉王的名字）所派遣的四位烏鴉使者到達沙竭國（Śākaṭa，一個國家的名字） 一、赤嘴烏鴉與獼猴成為親友 二、烏鴉與雞共同生下一個孩子 三、烏鴉與蟲、狐貍互相讚美 四、
烏王甘蔗所派遣的四位烏鴉使者到達沙竭國 一
波斯匿王（Prasenajit，古印度拘薩羅國國王）有四位大臣，被任命為將領，統領四部軍隊，想要攻打一個小國。四位大臣見到佛陀，頂禮佛足。世尊問他們：『你們要去哪裡？』他們詳細地回答了事情的經過：『我們的身體為這位國王做了很多事情，常常擔心性命安危，現在又要去攻打別的國家。』世尊讚歎說：『好啊，各位賢者，這就是報恩卻又反覆無常。』不只是今世為這位國王效力，過去世的時候，沙竭國有很多烏鴉前來棲息。烏鴉王名叫甘蔗，統領八萬只烏鴉。烏鴉王有一位妻子名叫舊黎尼（Jīrṇī，烏鴉王后的名字），懷孕后喜歡吃噁心的食物，至誠地告訴烏鴉王：『我的身體稍微有些不適，想要得到柔軟美味的鹿王肉來吃才能活下去，否則就會死去。』於是烏鴉王聽到她的話，召集所有的烏鴉說：『你們應當前往沙竭國，沙竭國王有大
【English Translation】 English version For countless kalpas (aeons), he has not escaped the body of a pigeon. This is because he does not know (the Dharma). Throughout kalpas as numerous as the sands of the Ganges River, he constantly assumes the body of a pigeon (from the Mahāprajñāpāramitāśāstra, Volume 11).
Pheasant Sixth
The Pheasant Saves the Forest Fire One
In the past, a wildfire burned a forest. There was a pheasant in the forest who diligently used its own strength to fly into the forest, sprinkling water on the trees, tirelessly going back and forth without feeling hardship. At that time, Devendra (Śakra, the lord of the devas) came and asked it, 'What are you doing?' The pheasant replied, 'I am saving this forest, pitying the sentient beings within it. This forest is shady and vast, cool and pleasant, and all my kind and relatives rely on it for survival. I have the strength, how can I be lazy and not save it?' Devendra asked, 'You are so diligent, until when do you intend to continue?' The pheasant said, 'Until the end of my life.' Devendra said, 'Who will be your witness?' The pheasant then made a vow: 'If my heart is sincere and truthful, the fire will extinguish itself.' At that time, the Śuddhāvāsa (Pure Abode) gods, knowing the pheasant's great vow, extinguished the fire for it. The forest remained lush and was not burned by the fire (from the Mahāprajñāpāramitāśāstra, Volume 16).
Crow Seventh The Four Crow Envoys Dispatched by King Gāṇḍīkṣava (King of Crows) Arrive at the Śākaṭa Country 1. A red-beaked crow becomes friends with a macaque. 2. A crow and a chicken together give birth to a child. 3. A crow, a worm, and a fox praise each other in turn. 4.
The Four Crow Envoys Dispatched by King Gāṇḍīkṣava Arrive at the Śākaṭa Country One
King Prasenajit (King of Kosala in ancient India) had four ministers who were appointed as generals, leading four divisions of troops, intending to attack a small country. The four ministers saw the Buddha and prostrated at his feet. The World-Honored One asked them, 'Where are you going?' They explained the matter in detail: 'Our bodies have done many things for this king, and we are constantly worried about our lives. Now we are going to attack another country.' The World-Honored One praised them, 'Good, virtuous ones, this is repaying kindness but also being fickle.' It is not only in this life that you serve this king. In a past life, many crows came to rest in the Śākaṭa country. The crow king was named Gāṇḍīkṣava, ruling over 80,000 crows. The crow king had a wife named Jīrṇī, who, after becoming pregnant, craved disgusting food and sincerely told the crow king, 'My body is slightly unwell, and I need to eat the soft and delicious meat of the deer king to survive, otherwise I will die.' Thereupon, the crow king heard her words and gathered all the crows, saying, 'You should go to the Śākaṭa country. The king of the Śākaṭa country has a large
鹿王。名曰須具。欲得其肉。四烏應募。吾等堪任。不惜身命當辦此事。於時四烏數至會所。時國王子見烏恐懼。馳還白王。我見四烏色像若斯。數來鹿苑。王即敕人令捕。烏師造立方便張羅捕烏。輒以獲之生上國王。王問四烏而呵罵之。汝等何故數來至此。犯吾境界。烏言曰。唯然天王非我所樂。有王名曰安住。其婦受胎。欲得須具善柔鹿肉。彼王遣來。受其君教。時國王愕然怪之。自受王教作此方計。投棄軀命誠非所及。欲求俗人有此反覆。受君父教尚不可得。況鳥獸乎。王告諸烏。今赦汝罪(出蜜具經又名俱薩國烏王經)。
赤嘴烏與獼猴為親友二
昔有烏名曰拘耆(梁言赤嘴烏也)游在叢樹產乳諸子在於樹上。時拘耆與一獼猴共為親厚。時叢樹間有一毒蛇。伺行不在。啖拘耆子無復遺余。拘耆失子悲鳴啼呼不知所在。熟自思惟。知蛇所啖。獼猴歸見問之何為。答曰。蛇啖我子了盡無餘。獼猴曰。我當報之。時毒蛇行。獼猴前繞之。蛇怒纏獼猴。獼猴捉得頭曳。至石上磨破而死。棄擲而還。拘耆踴躍(出赤嘴烏喻經)。
烏與雞合共生一子三
過去世時。有一群雞依榛林住。有貍侵食唯餘一䳄。烏來覆之共生一子。子作聲時烏說偈言。
此兒非我有 野父聚落母 共合生兒子
【現代漢語翻譯】 現代漢語譯本 鹿王名叫須具（Suju，鹿王的名字）。（有人）想要得到它的肉，四隻烏鴉應募：『我們能夠勝任，不惜性命也要辦成此事。』當時，四隻烏鴉多次來到鹿苑。當時，國王的王子見到烏鴉感到恐懼，跑回去稟告國王：『我見到四隻烏鴉，顏色和形狀是這樣，多次來到鹿苑。』國王就命令人去捕捉。烏鴉的老師設計方便之法，張網捕捉烏鴉，每次都能抓到活的獻給國王。國王審問並呵斥四隻烏鴉：『你們為何多次來到這裡，侵犯我的領地？』烏鴉回答說：『是的，天王，這不是我們所樂意的。有一個國王名叫安住（Anzhu，國王的名字），他的妻子懷孕，想要得到須具（Suju）柔軟的鹿肉，那位國王派遣我們前來，我們是奉他的命令。』當時，國王驚訝地感到奇怪：『自己接受國王的命令，制定這樣的計劃，拋棄生命也在所不惜，想要在世俗之人中找到這樣反覆無常的人都不可得，更何況是鳥獸呢？』國王告訴眾烏鴉：『現在赦免你們的罪過。』（出自《蜜具經》，又名《俱薩國烏王經》）
赤嘴烏與獼猴為親友二
過去（很久）以前，有一隻烏鴉名叫拘耆（Juqi，烏鴉的名字，梁言赤嘴烏），在叢林樹上生活，並在樹上生養了許多小烏鴉。當時，拘耆（Juqi）與一隻獼猴關係親密。當時，叢林樹間有一條毒蛇，趁拘耆（Juqi）不在的時候，吃掉了拘耆（Juqi）的所有孩子，沒有留下一個。拘耆（Juqi）失去孩子，悲傷地啼哭呼喊，不知道孩子在哪裡。仔細思考後，知道是被蛇吃掉了。獼猴回來見到拘耆（Juqi），問它為什麼這樣。拘耆（Juqi）回答說：『蛇吃掉了我的孩子，一個都不剩了。』獼猴說：『我應當報仇。』當時，毒蛇出來活動，獼猴上前纏繞它。蛇憤怒地纏繞獼猴，獼猴抓住蛇的頭，拖到石頭上磨破而死，扔掉后回來。拘耆（Juqi）高興地跳躍。（出自《赤嘴烏喻經》）
烏與雞合共生一子三
過去世的時候，有一群雞依靠榛樹林居住。有一隻狐貍侵擾捕食它們，只剩下一隻小雞。烏鴉飛來覆蓋它，共同生了一個孩子。孩子發出叫聲的時候，烏鴉說了偈語：
『這孩子不是我親生的， 野外的父親，村落的母親， 共同結合生下這孩子。』
【English Translation】 English version The Deer King, named Suju (Suju, the name of the Deer King). (Someone) wanted to obtain its meat, and four crows volunteered: 'We are capable of this, and we will accomplish this task even at the cost of our lives.' At that time, the four crows came to the deer park many times. At that time, the king's prince saw the crows and was frightened, and ran back to report to the king: 'I saw four crows, with such colors and shapes, coming to the deer park many times.' The king then ordered people to capture them. The crows' teacher devised convenient methods, setting up nets to capture the crows, and each time they were able to catch them alive and present them to the king. The king interrogated and scolded the four crows: 'Why do you come here so many times, invading my territory?' The crows replied: 'Yes, Your Majesty, this is not what we desire. There is a king named Anzhu (Anzhu, the name of the king), whose wife is pregnant and wants to obtain the tender deer meat of Suju (Suju). That king sent us here, and we are acting on his orders.' At that time, the king was astonished and found it strange: 'To accept the king's orders oneself, to devise such plans, and to be willing to give up one's life is something that cannot be found even among worldly people, let alone birds and beasts!' The king told the crows: 'Now I pardon your sins.' (From the Honey Pot Sutra, also known as the Crow King Sutra of the Kusa Country)
The Red-Beaked Crow and the Macaque as Friends Two
In the past (long ago), there was a crow named Juqi (Juqi, the name of the crow, Liang language: Red-Beaked Crow) living in a forest of trees, and it raised many baby crows in the trees. At that time, Juqi (Juqi) was close friends with a macaque. At that time, there was a venomous snake in the forest of trees, and when Juqi (Juqi) was away, it ate all of Juqi's (Juqi) children, leaving none behind. Juqi (Juqi) lost its children and cried out in sorrow, not knowing where they were. After careful thought, it knew that they had been eaten by the snake. The macaque returned and saw Juqi (Juqi), and asked it why it was like this. Juqi (Juqi) replied: 'The snake ate all of my children, not one is left.' The macaque said: 'I shall take revenge.' At that time, the venomous snake came out, and the macaque went forward and coiled around it. The snake angrily coiled around the macaque, and the macaque grabbed the snake's head, dragged it to a stone, ground it until it died, threw it away, and returned. Juqi (Juqi) jumped for joy. (From the Red-Beaked Crow Parable Sutra)
A Crow and a Chicken Together Give Birth to a Child Three
In a past life, there was a flock of chickens living near a hazel forest. A fox invaded and preyed on them, leaving only one chick. A crow flew over and covered it, and together they gave birth to a child. When the child made a sound, the crow spoke a verse:
'This child is not my own, A wild father, a village mother, Together they gave birth to this child.'
非烏復非雞 若欲學公聲 復是雞所生 若欲學母鳴 其父復是烏 學烏似雞鳴 學雞作烏聲 烏雞若兼學 是二俱不成
(出僧祇律第二十四卷)。
久遠世時。有黃門命過。棄樗樹間。蠱狐及烏。共來食肉。更相讚歎。烏曰。
君體如師子 其頭如仙人 胎由鹿中王 美哉如好華
狐曰。
誰尊在樹上 其慧最第一 其明照十方 如積紫磨金
時大仙人處於閑居。凈修為道。聞之說偈問曰。
所作吾久見 其事為兩舌 自藏於樹間 食死黃門肉 汝輩下賤物 自稱如上人
烏曰。
師子及孔雀 其食于禽肉 何謝髡減頭 次第而求乞(出蟲狐烏經)
蟲畜生部下龍一(五事)蛇二(三事)龜三(一事)魚四(二事)蛤五(一事)谷賊六(一事)𣴥中蟲七(一事)虱八(一事)
龍第一生住資待一娑竭龍王為五百鬼神所護二眷屬先少后多三龍持一日戒為人所剝生忉利天四四大龍王患金翅請佛五
生住資待一
龍有四種。一者卵生。二者胎生。三者濕生。四者化生。皆先多瞋恚心曲不端。大行佈施今受此形。以七寶為宮(宮之所在乃現金翅鳥部)身高四十里。衣長四十里。廣八十里。重
【現代漢語翻譯】 現代漢語譯本： 既不像烏鴉也不像雞 如果想學公雞的叫聲，卻又是雞所生 如果想學母雞的鳴叫，它的父親又是烏鴉 學烏鴉卻像雞叫，學雞卻發出烏鴉的聲音 烏鴉和雞如果都要學，這兩樣都學不成
（出自《僧祇律》第二十四卷）。
很久以前，有個太監死了，被丟棄在樗樹間。蠱狐和烏鴉一起來吃他的肉，互相讚歎。烏鴉說：
『你的身體像獅子，頭卻像仙人 胎由鹿中之王而來，美啊，像美好的花朵』
狐貍說：
『誰最尊貴在樹上，他的智慧最第一 他的光明照耀十方，像堆積的紫磨金』
當時有位大仙人住在清靜的地方，專心修行。聽到這些話，就用偈語問道：
『你們所做的我早就看到了，這件事是兩面三刀 自己藏在樹間，吃死太監的肉 你們這些畜生，竟然自稱是高尚的人』
烏鴉說：
『獅子和孔雀，它們也吃禽肉 和那些剃光頭的人有什麼區別，他們也依次乞討』（出自《蟲狐烏經》）
蟲畜生部下：龍（五事），蛇（三事），龜（一事），魚（二事），蛤（一事），谷賊（一事），糞中蟲（一事），虱子（一事）。
龍第一：生、住、資待。一、娑竭龍王（Sāgara-nāgarāja，海龍王）為五百鬼神所護。二、眷屬先少后多。三、龍持一日戒，為人所剝，生忉利天（Trāyastriṃśa，三十三天）。四、四大龍王患金翅鳥（Garuda）請佛。五、生、住、資待。
龍有四種。一者卵生。二者胎生。三者濕生。四者化生。都是因為先前多有嗔恚心，心懷不端正，雖然廣行佈施，今才受此形。以七寶為宮殿（宮殿所在之處乃現金翅鳥部），身高四十里，衣長四十里，寬八十里，重……
【English Translation】 English version: Neither crow nor chicken If you want to learn the rooster's crow, yet are born of a chicken If you want to learn the hen's cluck, its father is a crow Learning the crow sounds like a chicken's crow, learning the chicken makes a crow's sound If the crow and chicken try to learn both, neither will succeed
(From the Saṃghika-vinaya, volume 24).
Long ago, a eunuch died and was abandoned among the Ailanthus trees. A bewitching fox and a crow came to eat his flesh, praising each other. The crow said:
'Your body is like a lion, but your head is like an immortal Your origin is from the king of deer, beautiful, like a fine flower'
The fox said:
'Who is the most honored on the tree, his wisdom is the foremost His light shines in all directions, like a pile of Jāmbūnada gold'
At that time, a great ascetic lived in a quiet place, diligently cultivating the Way. Hearing these words, he asked in verse:
'What you do I have long seen, this matter is double-tongued Hiding yourselves in the trees, eating the flesh of a dead eunuch You beasts, yet you call yourselves superior people'
The crow said:
'Lions and peacocks, they also eat bird meat How are they different from those with shaved heads, who beg in order' (From the Insect, Fox, and Crow Sutra)
Under the section of insects and animals: Dragon (five matters), Snake (three matters), Turtle (one matter), Fish (two matters), Clam (one matter), Grain thief (one matter), Worm in dung (one matter), Louse (one matter).
Dragon First: Birth, Abiding, Sustenance. 1. Sāgara-nāgarāja (Ocean Dragon King) is protected by five hundred ghosts and spirits. 2. Retinue starts small and grows large. 3. Dragons uphold a one-day fast, are peeled by humans, and are reborn in Trāyastriṃśa (Heaven of Thirty-Three). 4. The Four Great Dragon Kings, afflicted by Garudas (golden-winged birds), request the Buddha. 5. Birth, Abiding, Sustenance.
There are four types of dragons. First, those born from eggs. Second, those born from wombs. Third, those born from moisture. Fourth, those born by transformation. All are due to having much anger and crooked minds in the past. Although they practiced generosity extensively, they now receive this form. They have palaces made of seven treasures (the location of the palaces reveals the Garuda division), their height is forty li, their clothes are forty li long, eighty li wide, and weigh...
二兩半。神力自在百味飲食。最後一口變為蝦蟆。若自化眷屬發於道心。施乞皂衣能使諸龍各興供養者。沙不雨身及離眾患(又云。變身為蛇虺等不遭蝦蟆及金翅鳥)食黿鼉魚鱉。以為揣食(樓炭經雲龍食魚鱉及提違提歷大魚也)洗浴衣服為細滑食。亦有婚姻。身相觸以成陰陽。壽命一劫。或有減者。免金翅鳥食。唯有十六王。一娑竭。二難陀。三跋難陀。四伊那婆羅。五提頭賴吒。六善見。七阿虛。八伽句羅。九伽毗羅。十阿波羅。十一伽㝹。十二瞿伽㝹。十三阿耨達。十四善住。十五優睒伽波頭。十六得叉迦(樓炭經六十三出長阿含樓炭大智論)。
娑竭龍王為五百鬼神所護二
娑竭龍王。住須彌山北大海底。宮宅縱廣八萬由旬。七寶所成墻壁七重。欄楯羅網嚴飾其上。園林浴池眾鳥和鳴。金壁銀門。門高二千四百里。廣二千二百里。彩畫姝好。常有五百鬼神之所守護。能隨心降雨。群龍所不能及。所住之淵涌流入海。青琉璃色(出樓炭華嚴經)。
眷屬先少后多三
龍王白佛言。我從劫初止住大海。從拘樓秦佛時。大海之中妻子甚少。今者海龍眷屬繁多。佛告龍王。其于佛法出家。違戒犯行不捨破戒者多生龍中。
直見不墮地獄。如斯之類壽終已后皆生龍中。佛告龍王。拘樓秦
【現代漢語翻譯】 現代漢語譯本 二兩半。神力自在，能變化出各種美味的食物。但最後一口會變成蝦蟆（há má，蛤蟆）。如果能使自己的眷屬發起向道之心，佈施乞討來的粗布僧衣，就能使諸龍各自興起供養之心。這樣，身體就不會被沙雨淋濕，也能遠離各種災患（又說，即使變成蛇虺huī等，也不會被蛤蟆和金翅鳥所害）。以黿yuán、鼉tuó、魚、鱉biē為食物。（《樓炭經》說龍吃魚鱉以及提違、提歷等大魚）。洗浴的衣服是細滑的食物。也有婚姻，身體互相接觸以行陰陽之事。壽命為一劫，或有短於一劫的。可以免受金翅鳥的吞食。只有十六位龍王可以免除：一、娑竭（Suō jié，海龍王）。二、難陀（Nántuó，歡喜龍王）。三、跋難陀（Bánántuó，賢喜龍王）。四、伊那婆羅（Yī nà pó luó）。五、提頭賴吒（Títóulài zhà，持國龍王）。六、善見（Shàn jiàn）。七、阿虛（Ā xū）。八、伽句羅（Gā jù luó）。九、伽毗羅（Gā pí luó）。十、阿波羅（Ā bō luó）。十一、伽㝹（Gā nú）。十二、瞿伽㝹（Qú jiā nú）。十三、阿耨達（Ā nòu dá，無熱惱池龍王）。十四、善住（Shàn zhù）。十五、優睒伽波頭（Yōu shǎn qié bō tóu）。十六、得叉迦（Dé chā jiā）。（《樓炭經》第六十三卷，《長阿含經·樓炭經》，《大智度論》）。
娑竭龍王為五百鬼神所護
娑竭龍王住在須彌山（Xūmí shān，Mount Sumeru）北面的海底。宮殿縱橫八萬由旬（yóu xún，印度長度單位），用七寶建成，墻壁有七重，欄楯（lán dùn，欄桿）和羅網裝飾其上，園林浴池，各種鳥兒鳴叫。有金壁銀門，門高二千四百里，寬二千二百里，彩畫精美。常有五百鬼神守護。能隨心降雨，是其他龍所不能及的。所居住的深淵涌出的水流入大海，呈現青琉璃色。（出自《樓炭經》、《華嚴經》）。
眷屬先少后多
龍王稟告佛說：『我從劫初就居住在大海中。從拘樓秦佛（Jūlóuqín fó，拘留孫佛，過去七佛之一）時起，大海中的妻子眷屬很少。現在海龍眷屬非常多。』佛告訴龍王說：『那些在佛法中出家，違背戒律，不肯捨棄破戒行為的人，大多會轉生到龍中。』
『直接見到（佛）而不墮入地獄，像這樣的人，壽命終結后都會生到龍中。』佛告訴龍王：『拘樓秦（Jūlóuqín）……』
【English Translation】 English version Two and a half liang (unit of weight). With divine power and freedom, they can manifest various delicious foods. However, the last bite transforms into a toad. If they can inspire their family members to develop a mind towards the Dharma, and donate the coarse cloth robes they begged for, it can cause all the dragons to arise with offerings. In this way, their bodies will not be drenched by sand rain, and they can also stay away from various calamities (it is also said that even if they transform into snakes or vipers, they will not be harmed by toads or garudas). They eat turtles, soft-shelled turtles, fish, and turtles as food. (The Lou Tan Sutra says that dragons eat fish, turtles, and large fish such as Tivi and Tivilika). The clothes they wash are fine and smooth food. They also have marriages, with bodies touching each other to perform yin and yang. Their lifespan is one kalpa, or sometimes less than one kalpa. They can avoid being eaten by garudas. Only sixteen dragon kings are exempt: 1. Sagara (Ocean Dragon King). 2. Nanda (Joyful Dragon King). 3. Upananda (Virtuous Joyful Dragon King). 4. Anavatapta. 5. Dhritarashtra (Holder of the Nation Dragon King). 6. Sudarsana. 7. Ahsu. 8. Kakula. 9. Kapila. 10. Apala. 11. Kanu. 12. Kukana. 13. Anavatapta (Dragon King of Lake Anavatapta). 14. Susthita. 15. Utpalaka. 16. Takshaka. (Lou Tan Sutra, Volume 63, Dirgha Agama Sutra Lou Tan, Mahaprajnaparamita Sastra).
Sagara Dragon King Protected by Five Hundred Spirits
Sagara Dragon King resides in the seabed north of Mount Sumeru. His palace is 80,000 yojanas (Indian unit of distance) in length and breadth, made of seven treasures, with seven layers of walls, railings, and nets adorning it. There are gardens, bathing ponds, and various birds singing. There are gold and silver gates, 2,400 li (Chinese unit of distance) high and 2,200 li wide, with beautiful paintings. It is constantly guarded by five hundred spirits. He can bring rain at will, which other dragons cannot do. The abyss where he resides flows into the sea, appearing in the color of blue lapis lazuli. (From the Lou Tan Sutra, Avatamsaka Sutra).
Family Members Few at First, Then Many
The Dragon King reported to the Buddha, 'I have lived in the ocean since the beginning of the kalpa. From the time of Krakucchanda Buddha (one of the past seven Buddhas), there were very few wives and family members in the ocean. Now there are many sea dragon family members.' The Buddha told the Dragon King, 'Those who leave home in the Buddha's Dharma, violate the precepts, and are unwilling to give up their transgressions are mostly reborn as dragons.'
'Those who directly see (the Buddha) and do not fall into hell, after their lives end, will all be born as dragons.' The Buddha told the Dragon King, 'Krakucchanda...'
佛時。九十八億居家出家。違其禁戒皆生龍中。拘那含牟尼佛時。八十億居家出家。毀戒恣心。壽終之後皆生龍中。迦葉佛時。六十四億居家出家。犯戒皆生龍中。於我世中。九百九十億居家。斗諍誹謗經戒死生龍中。今已有生者。以是之故。在大海中諸龍妻子眷屬不可稱計。我泥洹后多有惡優婆塞。違失禁戒當生龍中。或墮地獄(出海龍王經第二卷)。
龍持戒至死不破四
大力毒龍。以眼視人弱者即死。以氣噓人強者亦死。時龍受一日戒。出家入林樹間思惟。坐久疲懈而睡。龍法眠時形如蛇狀。七寶雜色。獵者見之驚喜言曰。以希有難得之皮。獻上國王。以為船飾不亦宜乎。便以杖案其頭刀剝其皮。龍自念言。我力能傾國。此一小物豈能困我。我今以持戒故不計此身。當從佛語自忍。閉目不視閉氣不息。憐愍此人。為持戒故一心受剝不生悔意。既以失皮赤肉在地。時日大熱宛轉土中。欲趣大水見諸小蟲來食其身。為持戒故不復敢動。自思惟言。今我此身以施諸蟲。為佛道故。今以肉施以充其身。后以法施以益其心。身乾命絕即生忉利天上(出大智論第十四卷)。
四大龍王患金翅請佛五
有龍王。一名噏氣。二名大噏氣。三名能羅。四名無量色。白世尊曰。於此海中無數種龍。有四種金
【現代漢語翻譯】 現代漢語譯本：佛陀在世時，有九十八億在家和出家眾，違背禁戒，死後都轉生為龍。拘那含牟尼佛（Kakusandha Buddha）在世時，有八十億在家和出家眾，毀壞戒律，放縱私慾，壽命終結后都轉生為龍。迦葉佛（Kassapa Buddha）在世時，有六十四億在家和出家眾，觸犯戒律，都轉生為龍。在我釋迦牟尼佛（Sakyamuni Buddha）的時代，有九百九十億在家眾，互相爭鬥，誹謗佛經和戒律，死後轉生為龍。現在已經有轉生的例子。因為這個緣故，在大海中的各種龍的妻子和眷屬，數量多得無法計算。我涅槃之後，會有很多惡劣的在家男居士（Upasaka），違背和喪失禁戒，應當轉生為龍，或者墮入地獄。
龍因為持戒直到死亡也不破戒（四）
有一條大力毒龍，用眼睛看人，弱小的人就會立刻死亡；用氣息吹人，強壯的人也會死亡。當時這條龍受持一日戒，出家進入樹林中思維。坐了很久感到疲憊懈怠，就睡著了。龍在睡覺的時候，身體會變成蛇的樣子，呈現七寶雜色。獵人看見了，非常驚喜地說：『用這稀有難得的皮，獻給國王，用來裝飾船隻，不是很好嗎？』於是用棍子按住它的頭，用刀剝它的皮。龍自己心裡想：『我的力量能夠傾覆國家，這一個小東西怎麼能困住我呢？我現在因為持戒的緣故，不顧惜這個身體，應當聽從佛的教誨，自己忍耐。』於是閉上眼睛不看，閉住氣息不呼吸，憐憫這個人。爲了持戒的緣故，一心承受剝皮的痛苦，不生後悔的念頭。皮已經被剝掉，紅色的肉露在地上。當時太陽非常炎熱，它在泥土中翻滾。想要去大水那裡，看見各種小蟲來吃它的身體。爲了持戒的緣故，不敢動彈。自己思惟說：『現在我把這個身體施捨給這些蟲子，爲了佛道。現在用肉來施捨，用來充實它們的身體；以後用法來施捨，用來利益它們的心。』身體乾枯，生命終結，就轉生到忉利天（Trayastrimsa heaven）上。
四大龍王因為受到金翅鳥的困擾而請求佛陀（五）
有四位龍王，第一位名叫噏氣（Xi Qi），第二位名叫大噏氣（Da Xi Qi），第三位名叫能羅（Neng Luo），第四位名叫無量色（Wu Liang Se）。他們對世尊說：『在這大海中，有無數種龍，有四種金翅鳥（Garuda），
【English Translation】 English version: At the time of the Buddha, ninety-eight billion householders and renunciants, violating the precepts, were all reborn as dragons. At the time of Kakusandha Buddha, eighty billion householders and renunciants, destroying the precepts and indulging in desires, were all reborn as dragons after their lives ended. At the time of Kassapa Buddha, sixty-four billion householders and renunciants, violating the precepts, were all reborn as dragons. In my era, Sakyamuni Buddha's era, nine hundred and ninety billion householders, fighting and slandering the scriptures and precepts, are reborn as dragons after death. Some have already been reborn. Because of this, the wives and families of various dragons in the great sea are countless. After my Nirvana, there will be many evil laymen (Upasaka) who violate and lose the precepts, and they should be reborn as dragons or fall into hell.
A dragon upholds the precepts until death without breaking them (4)
There was a powerful poisonous dragon. If it looked at a person with its eyes, the weak would die immediately; if it breathed on a person, even the strong would die. At that time, the dragon received the one-day precept and entered the forest to contemplate. After sitting for a long time, it felt tired and lazy, and fell asleep. When a dragon sleeps, its body transforms into the shape of a snake, displaying various colors of the seven treasures. A hunter saw it and was overjoyed, saying, 'Using this rare and hard-to-obtain skin to present to the king to decorate ships would be very suitable!' So he held down its head with a stick and peeled off its skin with a knife. The dragon thought to itself, 'My power can overthrow a country, how can this small thing trap me? Now, because I am upholding the precepts, I do not cherish this body and should follow the Buddha's teachings and endure it.' So it closed its eyes and did not look, closed its breath and did not breathe, and had compassion for this person. For the sake of upholding the precepts, it endured the pain of being skinned with all its heart, without any regret. After the skin was peeled off, the red flesh was exposed on the ground. At that time, the sun was very hot, and it writhed in the dirt. Wanting to go to the great water, it saw various small insects coming to eat its body. For the sake of upholding the precepts, it did not dare to move. It thought to itself, 'Now I will give this body to these insects for the sake of the Buddha's path. Now I will give my flesh to fill their bodies; later I will give the Dharma to benefit their minds.' When its body dried up and its life ended, it was reborn in the Trayastrimsa heaven.
The Four Great Dragon Kings request the Buddha because they are troubled by the Garudas (5)
There are four Dragon Kings, the first named Xi Qi, the second named Da Xi Qi, the third named Neng Luo, and the fourth named Wu Liang Se. They said to the World Honored One, 'In this great sea, there are countless kinds of dragons, and there are four kinds of Garudas,
翅鳥常食海中諸龍。愿佛擁護令得安隱不懷愁恐。世尊脫身皂衣告海龍王曰。汝當取是如來皂衣。分與諸龍皆令周遍。在大海中有值一縷者。金翅鳥王不能觸犯。佛所建立不可思議巍巍之德其如斯矣。時海龍王即取佛衣而分與諸龍王。隨其所乏廣狹大小自然給與。其衣如故終不可盡。於時海龍王告諸龍王。當敬此衣如敬世尊。泥洹后供養舍利。一切眾具而以奉事世尊。四金翅鳥王聞佛所建惶懅。速疾往詣佛所前稽首足。何故世尊奪吾等食。佛言。都有四食。坐趣三處。何等四。一曰網獵禽獸殘害群畜殺生枉命以為飲食。二曰執帶兵仗刀矛斫刺逼迫格射劫奪他財以用飲食。三曰慳貪諛諂亂犯禁邪見欺巧而以得食。四曰非師稱師。非世尊稱世尊。隨邪稱正。非寂志稱寂志。非清凈稱清凈。非梵行稱梵行。自稱詐求而以得食。是為四食。坐趣地獄餓鬼畜生三惡之處。吾所說法除此四食。不當以養身害於眾生。欲自護身當護他人。所不當作慎勿為也。爾時四金翅鳥王。各與千眷屬俱而白佛言。今日吾等自歸命佛及法眾僧。自首悔過前所犯殃。奉持禁戒從今日始。以無畏施一切龍王。擁護正法至佛法住將。從道法至於滅盡不違佛教(出海龍王經第四卷)。
蛇第二毒蛇舍金設會生忉利天一一蛇首尾兩諍從尾則亡二蛇龜蝦蟆
遭饑相語三
毒蛇舍金設會生忉利天一
昔閻浮提有國名波羅奈。中有一人。特愛黃金。苦身營覓得七瓶金。埋內土中終不衣食。遇疾而亡。貪愛既重。轉身作一毒蛇。纏繞金瓶死已更生經數萬歲。后自思惟忽能醒悟。正當為金受此惡報。當舍施福田求覓善處。時出路邊見婆羅門。便言。我有一瓶金托君飯諸眾僧。若不為我我當殺君。婆羅門言。我能相為。蛇出金與之。即持詣于伽藍。具以白僧。稱蛇欲設供意。僧許。持金付維那。維那經營設食日近。婆羅門以小阿翰提往至蛇所。蛇見歡喜。即盤阿翰提上。婆羅門以㲲覆之擔向寺所。路人見之多與財物送其家中。別克一日。請諸賢聖僧設飯食。會竟。前至僧伽藍著眾僧前住街而立。令婆羅門次第行看。自以信心觀受食者。熟視不移。事訖蛇益懷敬心無厭足。僧食畢重為說法。蛇並舍七瓶金將維那取以為供養。即離惡形生忉利天(出賢愚經第四卷)。
一蛇首尾兩諍從尾則亡二
昔有一蛇頭尾自諍。頭語尾曰。我應為大。尾語頭曰。我應為大。頭曰。我有耳能聽。有目能視。有口能食。行時在前。故可為大。汝無此術。尾曰。我令汝去。故得去耳。若我以身繞木三匝。三日不已不得求食。飢餓垂死。頭語尾曰。汝可放之聽汝為大。尾聞其言即
【現代漢語翻譯】 現代漢語譯本
遭饑相語三
毒蛇舍金設會生忉利天一
從前閻浮提（Jambudvipa，指我們所居住的這個世界）有個國家叫波羅奈（Varanasi，古印度城市名）。其中有個人，特別喜愛黃金，辛辛苦苦地尋找，得到了七瓶金子。他把金子埋在土裡，始終不捨得用來穿衣吃飯。後來生病死了，因為貪愛之心太重，轉世變成一條毒蛇，纏繞著金瓶，死了又生，經歷了數萬年。之後，它自己思考，忽然醒悟，意識到正是因為貪戀黃金才遭受這樣的惡報。它決定捨棄這些金子，在福田中佈施，以求找到好的去處。當時，它在路邊看見一位婆羅門（Brahmin，古印度僧侶），就對他說：『我有一瓶金子，想托您供養各位僧眾。如果您不幫我，我就殺了您。』婆羅門說：『我能幫您。』蛇就把金子給了他。婆羅門拿著金子來到伽藍（僧伽藍，寺院），詳細地告訴了僧眾，說蛇想要設齋供養。僧眾同意了。婆羅門把金子交給維那（寺院的管理者）。維那籌劃準備齋飯的日子臨近了。婆羅門拿著一個小阿翰提（一種容器）來到蛇那裡。蛇看見他很高興，就把身體盤在阿翰提上。婆羅門用毛毯蓋住阿翰提，挑著它前往寺院。路人看見了，很多人都給錢財，送到他家裡。另外選定一天，邀請各位賢聖僧侶來設齋飯。齋會結束后，婆羅門走到僧伽藍，站在眾僧面前的街道上。讓婆羅門依次走過來看。蛇用虔誠的信心觀察接受食物的人，仔細地看著，眼睛都不移動。事情完畢后，蛇更加懷著敬畏之心，沒有厭倦。僧眾吃完飯後，又為蛇說法。蛇把七瓶金子都捨棄了，讓維那拿去作為供養。隨即脫離了惡劣的形體，轉生到忉利天（Trayastrimsa，佛教欲界六天之一）。（出自《賢愚經》第四卷）
一蛇首尾兩諍從尾則亡二
從前，有一條蛇，頭和尾巴互相爭執。頭對尾巴說：『我應該為大。』尾巴對頭說：『我應該為大。』頭說：『我有耳朵能聽，有眼睛能看，有嘴巴能吃，行走時在前面，所以可以為大。你沒有這些能力。』尾巴說：『我讓你走，你才能走。如果我用身體纏繞樹木三圈，三天不放開，你就得不到食物，飢餓垂死。』頭對尾巴說：『你可以放開，聽你的，你為大。』尾巴聽了這話，就立刻纏繞在樹上。
【English Translation】 English version
Suffering from Famine, Speaking to Each Other Three
A Poisonous Snake Donates Gold to Hold a Gathering and is Reborn in Trayastrimsa Heaven One
In the past, in Jambudvipa (the world we live in), there was a country named Varanasi. In it, there was a person who particularly loved gold. He painstakingly sought and obtained seven jars of gold. He buried them in the ground and never used them for clothing or food. Later, he fell ill and died. Because of his heavy attachment, he was reborn as a poisonous snake, coiling around the jars of gold, dying and being reborn for tens of thousands of years. Afterward, he thought to himself and suddenly awakened, realizing that it was because of his greed for gold that he suffered such retribution. He decided to abandon the gold, make offerings in the field of merit, and seek a good rebirth. At that time, he saw a Brahmin (a priest in ancient India) by the roadside and said to him, 'I have a jar of gold and would like to entrust you with making offerings to all the monks. If you don't help me, I will kill you.' The Brahmin said, 'I can help you.' The snake gave him the gold. The Brahmin took the gold to the Sangharama (monastery) and told the monks in detail that the snake wanted to hold a feast. The monks agreed. The Brahmin gave the gold to the Karmadana (manager of the monastery). As the day for preparing the feast approached, the Brahmin took a small Ahanthi (a container) to the snake. The snake was very happy to see him and coiled its body on the Ahanthi. The Brahmin covered the Ahanthi with a blanket and carried it to the monastery. People on the road saw it and gave money and goods to send to his home. He selected another day to invite all the virtuous and holy monks to hold a feast. After the feast, the Brahmin went to the Sangharama and stood on the street in front of the monks. He had the Brahmin walk by in order. The snake observed the recipients of the food with sincere faith, watching carefully without moving its eyes. After the event, the snake felt even more reverence and was never satisfied. After the monks finished eating, they preached the Dharma to the snake. The snake gave up all seven jars of gold and had the Karmadana take them as offerings. Immediately, it left its evil form and was reborn in Trayastrimsa Heaven (one of the six heavens of desire in Buddhism). (From the fourth volume of the 'Damamūka Nidāna Sūtra')
A Snake's Head and Tail Argue, Dying if Following the Tail Two
In the past, there was a snake whose head and tail argued with each other. The head said to the tail, 'I should be greater.' The tail said to the head, 'I should be greater.' The head said, 'I have ears to hear, eyes to see, and a mouth to eat. I go in front when walking, so I should be greater. You don't have these abilities.' The tail said, 'I let you go, so you can go. If I wrap my body around a tree three times and don't let go for three days, you won't get food and will starve to death.' The head said to the tail, 'You can let go, I'll listen to you, you are greater.' The tail heard this and immediately wrapped itself around the tree.
時放之。復語尾曰。汝既為大聽汝前行。尾在前行。未經數步墜火坑而死。
蛇龜蝦蟆遭饑相語三
昔有一蛇。與一蝦蟆一龜在一池中共作親友。其後池水竭盡。饑窮困乏無所控告。時蛇遣龜以呼蝦蟆言。
若遭貧窮失本心 不惟本義食為先
蝦蟆曰。
汝持我聲以語蛇 蝦蟆終不到汝邊(出大智論第十二卷)
龜第三
盲龜值浮木孔一
告諸比丘。如大海中有一盲龜。壽無量劫。百年一遇出頭。復有浮木正有一孔。漂流海浪隨風東西。盲龜百年一出得遇此孔至海東。浮木或至海西違繞亦爾。雖復差違或復相得。凡夫漂流五趣之海。還復人身甚難於此(出雜阿含經第十六卷)。
魚第四百頭魚為捕者所得聞其往緣漁人悟道一三魚隨濤流入小涇二強得反一羸被縶二
百頭魚為捕者所得聞其往緣漁人悟道一
佛與諸比丘。向毗舍離。到黎越河。河邊有五百牧牛人五百捕魚人。佛去河不遠而坐止息。時捕魚人網得一魚。五百人挽不能使出。復喚牧牛之眾。千人併力得一大魚。身有百頭若干種類。驢馬駱駝虎狼豬狗猿猴狐貍如斯之屬。眾人甚怪競集看之。世尊尋時往至魚所。而問魚言。汝是迦毗梨不。如是三問皆答言是。復問。教化汝黨今在何處。答言
【現代漢語翻譯】 現代漢語譯本：
然後放走了它。又對蛇尾說：『既然你這麼聽話，就讓你在前面走。』蛇尾就在前面走，沒走幾步就掉進火坑裡死了。
蛇、龜、蝦蟆遭遇饑荒互相商議三
過去有一條蛇，與一隻蝦蟆（蛤蟆）和一隻烏龜在一個池塘里共同生活，彼此是親密的朋友。後來池水乾涸，它們飢餓困頓，無處求助。當時蛇派遣烏龜去告訴蝦蟆說：
『如果遭遇貧窮就改變本心，不顧道義，只想著吃。』
蝦蟆說：
『你把我的話告訴蛇，我蝦蟆最終不會到你那邊去。』（出自《大智度論》第十二卷）
烏龜第三
盲龜遇到浮木孔一
告訴各位比丘，就像大海中有一隻瞎了眼的烏龜（盲龜），壽命無數劫。每過一百年才探出頭一次。又有一塊浮木，正巧有一個孔。在海浪中漂流，隨風東西飄蕩。盲龜一百年才探出頭一次，想要遇到這個孔，即使到了海的東邊，浮木或許漂到了海的西邊，這樣違背繞行也是一樣。即使有時錯過，或許還能相遇。凡夫在五趣（地獄、餓鬼、畜生、人、阿修羅）之海中漂流，想要再次獲得人身，比這還要困難。（出自《雜阿含經》第十六卷）
魚第四百頭魚被捕獲者抓到，聽到它的往事，漁人領悟佛理一三魚隨著波濤流入小水溝二強壯的被抓，弱小的被束縛二
百頭魚被捕獲者抓到，聽到它的往事，漁人領悟佛理一
佛陀與各位比丘前往毗舍離（Vaisali），到達黎越河（Liyue River）。河邊有五百個牧牛人和五百個捕魚人。佛陀在離河不遠的地方坐下休息。當時捕魚人捕到一條魚。五百個人拉也拉不出來。又叫來牧牛的人們，一千人一起用力，才拉上來一條大魚。身上有一百個頭，各種各樣，有驢、馬、駱駝、老虎、狼、豬、狗、猿猴、狐貍等等。眾人非常奇怪，都聚集來看。世尊隨即走到魚的所在地，問魚說：『你是迦毗梨（Kapila）嗎？』這樣問了三次，魚都回答說是。又問：『教化你的同伴現在在哪裡？』回答說：
【English Translation】 English version:
Then he released it. He further said to the tail: 'Since you are so obedient, I will let you go ahead.' The tail then went ahead, and before it had taken a few steps, it fell into a pit of fire and died.
The Snake, Turtle, and Frog Encountering Famine Confer Three
In the past, there was a snake, a frog (toad), and a turtle living together as close friends in a pond. Later, the pond dried up, and they were hungry and destitute, with no one to turn to. At that time, the snake sent the turtle to tell the frog:
'If you lose your original intention when encountering poverty, disregarding righteousness and only thinking of food.'
The frog said:
'You take my words to the snake, the frog will never come to your side.' (From the Mahaprajnaparamita Sastra, Volume 12)
The Turtle Third
A Blind Turtle Encountering a Hole in a Floating Log One
Tell you, monks, it is like in the great ocean there is a blind turtle (blind tortoise), whose life is immeasurable kalpas. Once every hundred years, it puts its head out. Also, there is a floating log with exactly one hole. Drifting in the ocean waves, it drifts east and west with the wind. The blind turtle puts its head out once every hundred years, wanting to encounter this hole, even if it reaches the east of the sea, the floating log might drift to the west of the sea, and it is the same with such deviations and detours. Even if they sometimes miss each other, they might still meet. Ordinary people drift in the sea of the five realms (hell, hungry ghosts, animals, humans, asuras), wanting to regain a human body is even more difficult than this. (From the Samyukta Agama Sutra, Volume 16)
The Fish Fourth A Fish with a Hundred Heads is Caught by a Fisherman, Who Hears Its Past and Awakens to the Dharma One Three Fish Follow the Waves into a Small Stream Two The Strong are Captured, the Weak are Bound Two
A Fish with a Hundred Heads is Caught by a Fisherman, Who Hears Its Past and Awakens to the Dharma One
The Buddha and the monks were going to Vaisali, and arrived at the Liyue River. There were five hundred cowherds and five hundred fishermen by the river. The Buddha sat down to rest not far from the river. At that time, the fishermen caught a fish. Five hundred people could not pull it out. They also called the cowherds, and a thousand people together pulled up a large fish. It had a hundred heads on its body, of various kinds, such as donkeys, horses, camels, tigers, wolves, pigs, dogs, monkeys, foxes, and so on. The crowd was very strange and gathered to watch. The World Honored One then went to the place where the fish was and asked the fish: 'Are you Kapila?' He asked this three times, and the fish answered yes each time. He also asked: 'Where are those who teach your companions now?' The fish replied:
。墮阿鼻地獄中。阿難曰。今者何故喚百頭魚為迦毗梨。佛言。迦葉佛時有婆羅門。生一男兒。字迦毗梨(梁言黃頭)。聰明博達。于種類中多聞第一。唯不如諸沙門輩。其父臨終慇勤約敕。汝慎莫與迦葉沙門講論道理。所以者何。沙門智深汝必不如。父沒之後其母問曰。汝本高明今頗更有勝汝者不。答言。沙門殊勝於我。母復問言。云何為勝。答有疑往問佛能開解。彼若問我我不能答。母復告言。何以不學習其法。答言。敬學其法當作沙門。我是白衣何緣得學。母復告曰。偽作沙門學習已達還來在家。奉其母教而作比丘。經少時間讀誦三藏綜達義理。母問之曰。今得勝未。答言。學問中勝不如坐禪。何以知之。我問彼人悉能分別。彼人問我我不能知。因是事故未與他等。母復告曰。自今已往若共談論。儻不如時便可罵辱。迦毗梨言。出家沙門無復過罪。云何罵之。答曰。但罵卿當得勝。時迦毗梨不忍違母。後日更論理。若短屈即便罵言。汝等愚騃無所識別劇于畜生。諸百獸頭皆用比之。如是非一。以是果報今受魚身而有百頭。阿難問佛。何時當脫此魚身。佛告阿難。此賢劫中千佛過去猶故不脫。爾時阿難及於眾人。聞佛所說。咸共同聲而作是言。身口意行不可不慎。時捕魚人及牧牛人等。一時俱共合掌向佛。求索出
【現代漢語翻譯】 墮入阿鼻地獄中。阿難問：『如今是何緣故稱百頭魚為迦毗梨（Kapilavastu，梁朝時譯為黃頭）？』佛說：『在迦葉佛（Kasyapa Buddha）時期，有一婆羅門生了一個男孩，名叫迦毗梨（Kapilavastu，梁朝時譯為黃頭）。他聰明博學，在同類人中見識最為廣博。只是不如那些沙門（Sramana，出家修行者）們。他父親臨終時殷切囑咐他：你千萬不要與迦葉沙門辯論道理。因為沙門智慧深邃，你一定不如他們。』 父親去世后，他的母親問他：『你原本才智過人，如今還有勝過你的人嗎？』他回答說：『沙門比我高明。』母親又問：『如何勝過你呢？』他回答說：『有疑問去問他們，佛能開解。他們若問我，我不能回答。』母親又告訴他：『為何不學習他們的法？』他回答說：『敬重他們的法，就要當沙門。我是白衣，如何能學？』母親又告訴他：『假裝做沙門，學習通達后還俗回家。』他聽從母親的教導，做了比丘（Bhikkhu，出家男子）。經過短暫的時間，他讀誦三藏（Tripitaka，佛教經典），通達義理。母親問他：『現在勝過他們了嗎？』他回答說：『學問上勝過了，但不如坐禪（Dhyana，禪定）。』為什麼這麼說呢？我問他們，他們都能分辨。他們問我，我不能知道。因此，我還沒有與他們相等。』 母親又告訴他：『從今以後，如果與他們談論，倘若不如他們，便可以謾罵侮辱。』迦毗梨說：『出家沙門沒有過錯，怎麼能謾罵他們呢？』母親回答說：『只管罵，你就能得勝。』當時迦毗梨不忍違背母親。後來有一天，他與沙門辯論道理，如果理屈詞窮，就謾罵說：『你們這些愚蠢的人，沒有見識，比畜生還不如。』用各種野獸的頭來比喻他們。像這樣的事情不止一次。因為這樣的果報，如今受魚身，長有一百個頭。 阿難問佛：『他什麼時候才能脫離這魚身？』佛告訴阿難：『這個賢劫（Bhadrakalpa，現在這個時代）中，即使千佛（Thousand Buddhas）都已過去，他仍然不能脫離。』當時阿難以及在場的所有人，聽了佛所說的話，都一同發出聲音說：『身口意（Body, Speech and Mind）的行為不可不謹慎啊！』當時捕魚的人和牧牛人等，一時都一起合掌向佛，請求出家。
【English Translation】 He fell into the Avici Hell. Ananda asked: 'What is the reason for calling the hundred-headed fish Kapilavastu (Kapilavastu, translated as Yellow Head in the Liang Dynasty)?' The Buddha said: 'During the time of Kasyapa Buddha (Kasyapa Buddha), there was a Brahmin who had a son named Kapilavastu (Kapilavastu, translated as Yellow Head in the Liang Dynasty). He was intelligent and erudite, the most knowledgeable among his peers. However, he was not as good as the Sramanas (Sramana, renunciates). His father earnestly instructed him before his death: You must not debate principles with the Kasyapa Sramanas. Because the Sramanas are deeply wise, you will certainly not be their equal.' After his father passed away, his mother asked him: 'You were originally very intelligent, is there anyone who surpasses you now?' He replied: 'The Sramanas are superior to me.' His mother then asked: 'How are they superior?' He replied: 'If there are doubts, ask them, and the Buddha can resolve them. If they ask me, I cannot answer.' His mother then told him: 'Why don't you learn their Dharma?' He replied: 'To respect their Dharma, one must become a Sramana. I am a layman, how can I learn?' His mother then told him: 'Pretend to be a Sramana, and after learning and understanding, return home as a layman.' He followed his mother's instructions and became a Bhikkhu (Bhikkhu, ordained male). After a short time, he recited the Tripitaka (Tripitaka, Buddhist scriptures) and understood the principles. His mother asked him: 'Are you superior to them now?' He replied: 'I am superior in learning, but not in Dhyana (Dhyana, meditation).』 How do I know this? When I ask them, they can all distinguish. When they ask me, I cannot know. Therefore, I am not yet equal to them.' His mother then told him: 'From now on, if you discuss with them, and if you are not as good as them, you can scold and insult them.' Kapilavastu said: 'The ordained Sramanas have no faults, how can I scold them?' His mother replied: 'Just scold them, and you will be victorious.' At that time, Kapilavastu could not bear to disobey his mother. Later, one day, he debated principles with the Sramanas, and if he was at a loss for words, he would scold them, saying: 'You foolish people, you have no knowledge, you are worse than animals.' He used the heads of various beasts to compare them. Such things happened more than once. Because of such karmic retribution, he now receives the body of a fish with a hundred heads. Ananda asked the Buddha: 'When will he be able to escape this fish body?' The Buddha told Ananda: 'Even if a thousand Buddhas (Thousand Buddhas) have passed in this Bhadrakalpa (Bhadrakalpa, the present era), he will still not be able to escape.' At that time, Ananda and everyone present, upon hearing what the Buddha said, all spoke in unison, saying: 'The actions of body, speech, and mind (Body, Speech and Mind) must be cautious!' At that time, the fishermen and cowherds, etc., all put their palms together towards the Buddha, requesting ordination.
家凈修梵行。佛言善來。鬚髮自落法衣在體。為說妙法成阿羅漢(出賢愚經第十卷)。
三魚隨濤流入小涇二強得反一羸被縶二
南海卒涌驚濤浸灌。有三大魚流入小洲涇。自相謂言。我等厄此及曼水未減。宜可逆上還歸大海。復礙水洲不得越過。第一魚者盡力跳洲得度。次魚復憑草獲過。其第三魚氣力消竭。為獵者得之。佛見而說頌曰。
是日已過 命則隨減 如少水魚 斯有何樂(出出曜經第十八卷)
蛤第五
蛤聞甘露死生天上見佛得道一
迦羅池中有一蛤。聞佛說法。即從池出入草根下。是時有一牧牛人。見大眾圍繞聽佛說法。往到佛所。欲聞法故以杖刺地。誤著蛤頭。蛤即命終生忉利天。見諸妓女娛樂音聲。尋即思惟。我先為畜生。何因緣故生此天宮。即以天眼觀。先於池邊聽佛說法。以此功德得此果報。時蛤天人即乘宮殿。往至佛所頭頂禮足。佛為說法得須陀洹果(出善見毗婆沙第四卷)。
谷賊第六
谷賊天金藏以報谷主一
昔有大家收谷千斛。埋著地中。前至春溫開之取種。了不見谷。而有一蟲大如牛筥。無有手足亦無頭目如頑鈍肉。主人大小莫不怪之。出著平地。即問。汝是何等。終無所道。便以鐵錐刺一處。語曰。欲知我名者持我
【現代漢語翻譯】 現代漢語譯本 家凈修梵行。佛說：『善來。』頭髮和鬍鬚自然脫落，法衣穿在身上。為他說微妙之法，成就阿羅漢。（出自《賢愚經》第十卷）
三條魚隨著波濤流入小水溝，兩條強壯的得以返回，一條虛弱的被捕獲。
南海突然涌起驚濤，淹沒了陸地。有三條大魚流入小洲的水溝里。它們互相說道：『我們被困在這裡，趁著水還沒有退去，應該逆流而上，返回大海。』但又被水洲阻礙，無法越過。第一條魚竭盡全力跳過水洲得以逃脫。第二條魚依靠草的力量也過去了。第三條魚氣力耗盡，被獵人抓住了。佛陀見到此事，說了偈語：
『今日已過，生命也隨之減少，如同淺水中的魚，還有什麼快樂可言？』（出自《出曜經》第十八卷）
蛤第五
蛤聽到甘露而死，轉生天上，見到佛陀得道。
迦羅池中有一隻蛤。聽到佛陀說法，就從池中出來，進入草根下。當時有一位牧牛人，看到大眾圍繞聽佛陀說法，就走到佛陀那裡，想要聽法，用杖刺地，不小心刺中了蛤的頭。蛤立刻死去，轉生到忉利天（Trayastrimsa，三十三天）。見到諸天女娛樂的聲音，隨即思惟：『我先前是畜生，是什麼因緣讓我生到這個天宮？』就用天眼觀察，先前在池邊聽佛陀說法，以此功德得到這個果報。當時蛤天人就乘坐宮殿，來到佛陀那裡，頭頂禮拜佛足。佛陀為他說法，證得須陀洹果（Srotapanna，入流果）。（出自《善見毗婆沙》第四卷）
谷賊第六
谷賊用天上的金藏來報答谷主。
過去有一戶人家，收藏了千斛穀子，埋在地下。到了春天，打開取出谷種，卻不見了穀子。而有一個蟲子大如牛筥（一種盛飯的竹器），沒有手腳，也沒有頭目，像一塊頑鈍的肉。主人大小都感到奇怪。把它放在平地上，就問：『你是什麼東西？』始終不說話。就用鐵錐刺它一處，（蟲子）說：『想要知道我的名字，就拿著我……』
【English Translation】 English version A family purely cultivated Brahma-conduct. The Buddha said, 'Welcome.' Hair and beard naturally fell off, and the Dharma robes were on the body. He preached the wonderful Dharma and became an Arhat. (From the Xian Yu Jing (Sutra of the Wise and Foolish) Volume 10)
Three fish followed the waves and flowed into a small stream; two strong ones were able to return, and one weak one was captured.
The South Sea suddenly surged with alarming waves, flooding the land. Three large fish flowed into a small stream on an islet. They said to each other, 'We are trapped here. While the water has not yet receded, we should go upstream and return to the sea.' But they were blocked by the islet and could not cross over. The first fish exerted all its strength to jump over the islet and escaped. The second fish relied on the grass to get over. The third fish exhausted its strength and was caught by a hunter. Seeing this, the Buddha spoke a verse:
'The day has passed, and life is decreasing, like a fish in shallow water, what joy is there?' (From the Chu Yao Jing (Udānavarga) Volume 18)
Clam Fifth
A clam heard the sweet dew and died, was reborn in heaven, and saw the Buddha attain enlightenment.
In the Kalara pool, there was a clam. Hearing the Buddha preach the Dharma, it came out of the pool and went under the roots of the grass. At that time, there was a cowherd who saw the crowd surrounding and listening to the Buddha preach the Dharma. He went to the Buddha, wanting to hear the Dharma, and poked the ground with his staff, accidentally hitting the clam's head. The clam immediately died and was reborn in Trayastrimsa Heaven (忉利天). Seeing the sounds of the heavenly women's entertainment, he immediately thought, 'I was previously a beast. What cause and condition caused me to be born in this heavenly palace?' He then used his heavenly eye to observe that he had previously listened to the Buddha preach the Dharma by the pool, and with this merit, he obtained this reward. At that time, the clam-deva immediately rode in a palace and went to the Buddha, bowing his head to the Buddha's feet. The Buddha preached the Dharma for him, and he attained the fruit of Srotapanna (須陀洹果). (From the Samantapasadika (善見毗婆沙) Volume 4)
Grain Thief Sixth
The grain thief used the heavenly gold treasury to repay the grain owner.
In the past, there was a wealthy family that stored a thousand hu (斛, a unit of dry volume) of grain, burying it in the ground. When spring came, they opened it to take out the seeds, but the grain was gone. Instead, there was an insect as big as a niu ju (牛筥, a bamboo container for rice), without hands or feet, and without a head or eyes, like a dull piece of flesh. The master and servants were all surprised. They put it on the ground and asked, 'What are you?' It did not say anything. Then they pierced it in one place with an iron awl, and (the insect) said, 'If you want to know my name, hold me...'
著大道旁。自當有名我者。於是舉著道邊。三日之中無能名者。次有數百乘黃馬車。衣服侍從皆黃。駐車而呼。谷賊汝何為在是間。答曰。吾食人谷故持我著此。語極久便辭別去。主人問谷賊。曏者是誰也。答言。是金寶之精。居在此西三百餘步大樹下。有百石甕滿中金。主人即將數十人往掘即得甕金。家室歡喜輦載將歸。叩頭向谷賊。今日得金是大神恩。寧可留神共歸更設供養。谷賊曰。前食君谷不語姓字者。欲令君得是金報。今當轉行福于天下。不得覆住。言竟忽然不見(出譬喻經第二卷)。
蟲第七
𣴥中大蟲先世業緣一
王舍城東南嵎有一𣴥水。城內溝瀆污穢。屎尿盡趣其中。臭不可近。有一大蟲生𣴥水內。身長數丈無有手足。而宛轉低仰戲𣴥水中。觀者數千。阿難分衛見而往視。蟲即跳梁波浪動涌。具以啟佛。佛與諸比丘共詣池所。眾人見佛。各各念言。今日如來。當爲眾會說蟲本末以釋眾疑不當快乎。佛言。維衛佛泥洹后。時有塔寺。有五百比丘經過寺中。寺主見大歡喜。請留供養三月眾皆受請。寺主盡心供饌無有所遺。后五百商人入海采寶還過塔寺。見五百比丘精勤行道。並各發心。欣然共議。福田難遇當設薄供。便白寺主。寺主報言。我請三月更五日滿。乃得廣設。賈人言。吾等
【現代漢語翻譯】 現代漢語譯本： 他被放在大路旁邊。他心想，『自然會有人叫出我的名字。』於是他被放在路邊。三天之中沒有人能叫出他的名字。之後有幾百輛乘坐黃色馬的車，衣服和侍從都是黃色的。他們停下車來呼喊，『谷賊（偷吃穀物的小偷）！你為什麼在這裡？』他回答說：『我吃了人的穀物，所以被放在這裡。』他們說了很久的話，然後告別離開了。主人問谷賊，『剛才那些人是誰？』他回答說：『他們是金寶的精靈，住在西邊三百多步的大樹下。那裡有一個裝滿金子的百石甕。』主人立刻帶了幾十個人去挖掘，就得到了裝滿金子的甕。全家人歡天喜地地用車子運回家。他們叩頭感謝谷賊，『今天得到金子，是大神的恩賜。能不能請您一起回去，我們再設供養？』谷賊說：『之前吃你們的穀物，不告訴你們姓名，是爲了讓你們得到這些金子作為回報。現在我應當把福報轉移給天下，不能再住在這裡了。』說完，忽然就不見了（出自《譬喻經》第二卷）。
蟲 第七
糞池中的大蟲是前世的業緣 一
在王舍城東南角有一個糞池。城內的溝渠污穢不堪，屎尿都流向那裡，臭氣熏天，令人難以靠近。有一個大蟲生在糞池裡，身長好幾丈，沒有手腳，只是在糞池裡宛轉低頭，抬頭嬉戲。觀看的人有幾千。阿難（Ananda，佛陀的十大弟子之一）乞食時看見了，就前去觀看。大蟲立刻跳躍，掀起波浪。阿難把這件事詳細地告訴了佛陀。佛陀和眾比丘一起到池邊。眾人見到佛陀，各自心想，『今天如來（Tathagata，佛陀的稱號之一）應當為大眾講述這蟲的來歷，以消除大家的疑惑，那該多好啊。』佛陀說：『在維衛佛（Vipassi Buddha，過去七佛之一）涅槃（Nirvana，佛教術語，指解脫）之後，當時有塔寺。有五百個比丘經過寺廟。寺主見到他們非常高興，邀請他們留下供養三個月，眾人都接受了邀請。寺主盡心盡力地提供飲食，沒有絲毫遺漏。後來，五百個商人入海采寶，回來時經過塔寺，見到五百個比丘精勤修行，都各自發心，欣然商議，『福田難得，應當略設供養。』於是他們告訴寺主。寺主回答說：『我請他們三個月，再過五天就滿了，到那時才能廣泛地設供養。』商人們說，『我們』
【English Translation】 English version: He was placed by the great road. He thought to himself, 'Naturally, someone will call out my name.' So he was placed by the roadside. For three days, no one could name him. Then came hundreds of carriages drawn by yellow horses, with attendants dressed in yellow. They stopped their carriages and called out, 'Grain Thief! What are you doing here?' He replied, 'I ate people's grain, so I was placed here.' They spoke for a long time, then bid farewell and left. The master asked the Grain Thief, 'Who were those people just now?' He replied, 'They are the spirits of gold and jewels, living under a large tree three hundred paces to the west. There is a hundred-stone urn full of gold there.' The master immediately took dozens of people to dig, and they found the urn full of gold. The whole family rejoiced and transported it home in carts. They kowtowed to the Grain Thief, 'Today we obtained gold, thanks to the great god's grace. Could you please stay with us, and we will set up offerings again?' The Grain Thief said, 'Before, when I ate your grain, I didn't tell you my name because I wanted you to receive this gold as a reward. Now I should transfer the blessings to the world and cannot stay here any longer.' After speaking, he suddenly disappeared (from the second volume of the Avadana Sutra).
Chapter Seven: Worms
The Great Worm in the Cesspool is Due to Past Karma One
In the southeast corner of Rajagriha (Wangshecheng, one of the major cities in ancient India) was a cesspool. The city's ditches were filthy, and excrement and urine flowed into it, creating an unbearable stench. A large worm lived in the cesspool, several zhang long, without hands or feet, just writhing and playing in the cesspool. Thousands of people watched. Ananda (one of the ten principal disciples of the Buddha) saw it while begging for alms and went to watch. The worm immediately jumped and stirred up waves. Ananda told the Buddha about it in detail. The Buddha and the monks went to the pool together. When the people saw the Buddha, they each thought, 'Today the Tathagata (one of the titles of the Buddha) should tell the assembly the origin of this worm to dispel everyone's doubts. How wonderful that would be!' The Buddha said, 'After the Nirvana (the ultimate goal of Buddhism) of Vipassi Buddha (one of the past seven Buddhas), there were stupas and temples. Five hundred monks passed by a temple. The temple master was very happy to see them and invited them to stay for three months, and all accepted the invitation. The temple master provided food and drink with all his heart, without omitting anything. Later, five hundred merchants went to sea to collect treasures and passed by the temple on their return. Seeing the five hundred monks diligently practicing, they each made a vow and happily discussed, 'A field of merit is hard to come by, we should make a small offering.' So they told the temple master. The temple master replied, 'I invited them for three months, and in five more days it will be complete, then I can make extensive offerings.' The merchants said, 'We'
當去不得待竟。五百商人各舍一珠。得五百摩尼珠。以寄寺主。囑寺主言。日足以吾等珠供于僧眾。比丘言諾。即皆受之。後生不善心。圖欲獨取。卒不為供。眾僧問言。主前賈客施珠應當設供。而發遣耶。寺主言。是施我耳。若欲奪吾糞可施汝。若不時去。劓汝手足投于糞坑。眾愍其癡默然各去(出十卷譬喻經第四卷)。
虱第八
虱依坐禪人約飲血有時節一
過去久遠。應現如來滅度以後。像法之中有一坐禪比丘。獨在林中常患蟣虱。即便共約。我若坐禪汝宜默然。身隱寂住虱甚如法。於後一時。有一土蚤來至虱邊。問言。汝今云何身體肥盛。虱言。所依主人常修禪定。教我飲食時節。我如法行所以鮮肥。蚤言。我亦欲修習其法。虱言隨意。蚤聞血肉香即便食啖。比丘苦惱。即便脫衣以火燒之。坐禪比丘迦葉佛是。土蚤者提婆達多是。虱者我是(出報恩經第四卷)。
經律異相卷第四十八 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第四十九(地獄部上)
梁沙門僧旻寶唱等集閻羅王等為獄司往緣一閻羅王三時受苦二閻羅王問罪人三十八地獄及獄主名字四三十地獄及獄主名字五五官禁人作罪六始受地獄生七應生天墮地獄臨終有迎見善惡處八八王使者
【現代漢語翻譯】 現代漢語譯本：當他們無法親自前往時，五百位商人每人捐獻一顆寶珠，總共得到五百顆摩尼珠（如意寶珠）。他們將這些寶珠寄存在寺院住持處，囑咐住持說：『請每天用我們的寶珠供養僧眾。』比丘（僧侶）答應了，並全部接受了寶珠。後來，他生起了不善之心，圖謀獨自佔有這些寶珠，最終沒有用來供養。眾僧問他說：『住持，之前那些商人施捨的寶珠，應該用來設供，現在發放到哪裡去了呢？』寺院住持說：『那是施捨給我的！如果你們想搶奪我的糞便，或許可以給你們。如果你們不立刻離開，我就割掉你們的手腳，扔到糞坑裡！』眾人憐憫他的愚癡，默默地各自離開了。（出自《十卷譬喻經》第四卷）
虱子 第八
虱子依附坐禪之人，約定飲血的時間和節制 一
過去很久以前，應現如來（佛的別稱）滅度之後，像法時期（佛法衰微時期）有一位坐禪的比丘（僧侶），獨自在林中，經常被蟣虱困擾。於是他和虱子約定：『我如果坐禪，你們就應該安靜，藏好身體，保持安靜。』虱子非常守規矩。之後，有一隻土蚤來到虱子旁邊，問道：『你現在為什麼身體如此肥胖？』虱子說：『我所依附的主人經常修習禪定，教我飲食要有時間和節制，我按照他教導的去做，所以才如此肥胖。』土蚤說：『我也想修習這種方法。』虱子說：『隨你的便。』土蚤聞到血肉的香味，就開始大吃大喝。比丘感到痛苦惱怒，就脫下衣服用火燒掉了。這位坐禪的比丘就是迦葉佛（過去七佛之一），土蚤就是提婆達多（佛陀的堂兄弟，後背叛佛教），虱子就是我（佛陀自稱）。（出自《報恩經》第四卷）
《經律異相》卷第四十八 大正藏第 53 冊 No. 2121 《經律異相》
《經律異相》卷第四十九（地獄部上）
梁朝沙門僧旻、寶唱等人編輯。閻羅王（地獄之主）等作為地獄的管理者，講述了他們的往昔因緣。一、閻羅王在三個時期遭受的痛苦。二、閻羅王審問罪人。三、三十八種地獄以及地獄主的名字。四、三十種地獄以及地獄主的名字。五、五官（地獄官名）禁止人作惡。六、最初受地獄之苦的眾生。七、應生天卻墮入地獄，臨終時有迎接善惡之處。八、八位閻羅王的使者。
【English Translation】 English version: When they could not go themselves, five hundred merchants each donated a jewel, obtaining five hundred Mani jewels (wish-fulfilling jewels). They entrusted these jewels to the temple abbot, instructing him: 'Please use our jewels to make offerings to the Sangha (monastic community) daily.' The Bhikshu (monk) agreed and accepted all the jewels. Later, he developed an unwholesome intention, plotting to possess the jewels for himself, and ultimately did not use them for offerings. The Sangha asked him: 'Abbot, the jewels donated by those merchants earlier, should have been used for offerings, where have they been distributed?' The temple abbot said: 'They were donated to me! If you want to seize my excrement, perhaps I could give it to you. If you do not leave immediately, I will cut off your hands and feet and throw them into the cesspit!' The assembly, pitying his foolishness, silently departed. (From the fourth volume of the 'Ten-Fascicle Parable Sutra')
Louse Eighth
A louse relies on a meditating person, agreeing to drink blood at specific times and with restraint One
In the distant past, after the extinction of the Tathagata (another name for the Buddha) who appeared in response to the times, during the semblance Dharma period (the period of decline of the Dharma), there was a meditating Bhikshu (monk) alone in the forest, who was often troubled by lice and nits. So he made an agreement with the lice: 'If I am meditating, you should be quiet, hide your bodies, and remain still.' The lice were very obedient. Later, a flea came to the louse and asked: 'Why is your body so plump?' The louse said: 'The master I rely on often practices meditation, and teaches me to eat at specific times and with restraint. I follow his teachings, so I am so plump.' The flea said: 'I also want to practice this method.' The louse said: 'As you wish.' The flea smelled the scent of blood and flesh, and began to eat and drink greedily. The Bhikshu felt pain and annoyance, and took off his clothes and burned them. This meditating Bhikshu was Kashyapa Buddha (one of the Seven Buddhas of the Past), the flea was Devadatta (Buddha's cousin who later betrayed Buddhism), and the louse was me (the Buddha speaking of himself). (From the fourth volume of the 'Repaying Kindness Sutra')
'Excerpts from Sutras and Vinaya' Volume 48 Taisho Tripitaka Volume 53 No. 2121 'Excerpts from Sutras and Vinaya'
'Excerpts from Sutras and Vinaya' Volume 49 (Upper Section on Hells)
Compiled by the Shramanas Sengmin and Baochang of the Liang Dynasty. Yama (Lord of Death) and others as administrators of hell, narrating their past causes and conditions. 1. The sufferings endured by Yama in three periods. 2. Yama interrogating sinners. 3. The names of the thirty-eight hells and their lords. 4. The names of the thirty hells and their lords. 5. The Five Officials (names of hell officials) prohibiting people from committing evil. 6. The first beings to suffer in hell. 7. Those who should have been born in heaven but fell into hell, and the places where good and evil are greeted at the time of death. 8. The messengers of the Eight Yamas.
於六齋日簡閱善惡九寒熱邊地地獄十金剛山間八大地獄各有十六小獄十一金剛山間別有十地獄十二
閻羅王等為獄司往緣一
閻羅王者。昔為毗沙國王。緣與維陀始王共戰。兵力不敵。因立誓願。愿為地獄主。臣佐十八人領百萬之衆頭有角耳皆悉忿懟。同立誓曰。后當奉助治此罪人。毗沙王者今閻羅是。十八人者諸小王是。百萬之衆諸阿傍是。隸北方毗沙門天王(出問地獄經凈度三昧經云總治一百三十四地獄)。
閻羅王三時受苦二
閻浮提南有大金剛山。內有閻羅王宮。縱廣六千由旬(問地獄經云。住地獄間。城縱廣三萬里金銀所成)晝夜三時有大銅鑊自然在前。若鑊入宮內。王見怖畏。捨出宮外。若鑊出宮外王入宮內。有大獄卒。臥王熱鑊上。鐵鉤擘口。洋銅灌之。從咽徹下無不燋爛。事竟還與婇人共相娛樂。彼諸大臣同受福者亦復如是(出長阿含經十九卷)。
閻羅王問罪人三
有三使。一老。二病。三死。若有眾生三業行惡。身壞命終應墮地獄。王問言。汝是天使所召耶。王曰。汝見第一使者不。汝在人中。見頭白齒落目視濛濛。皮緩肌皺僂脊拄杖呻吟而行見此人不。罪人言見。王曰。汝何不自念。我亦當爾。罪人言。我時放逸不自覺知。王曰。今當令汝知放逸苦。非
【現代漢語翻譯】 現代漢語譯本：在六齋日簡要查閱關於善惡、九種寒熱地獄、邊地地獄、十金剛山間的八大地獄，每個大地獄各有十六個小地獄，以及十一金剛山間的另外十個地獄，總共十二個。
閻羅王等成為地獄判官的往昔因緣（一）
閻羅王（Yanluo Wang）：過去曾是毗沙國王（Pisha King）。因為與維陀始王（Vituoshi King）交戰，兵力不敵，於是立下誓願，愿成為地獄之主。他的十八位臣佐率領百萬之衆，頭上有角，耳朵都顯得忿怒。他們一同立誓說：『以後應當輔助您治理這些罪人。』 毗沙國王就是現在的閻羅王，十八人就是各位小王，百萬之衆就是各位阿傍（Apang）。隸屬於北方毗沙門天王（Vaishravana）（出自《問地獄經》、《凈度三昧經》，其中說總共治理一百三十四個地獄）。
閻羅王三時受苦（二）
在閻浮提（Jambudvipa）的南方，有大金剛山（Great Vajra Mountain）。山內有閻羅王的宮殿，縱橫六千由旬（Yojana）（《問地獄經》中說，住在地獄之間，城池縱橫三萬里，由金銀構成）。晝夜三個時辰，都有一個大銅鑊（銅鍋）自然出現在他面前。如果銅鑊進入宮內，閻羅王見了會感到恐懼，便捨棄宮殿逃到外面。如果銅鑊被移出宮外，閻羅王就進入宮內。這時會有大獄卒，讓閻羅王躺在燒熱的銅鑊上，用鐵鉤擘開他的嘴，灌入滾燙的銅汁，從咽喉一直流到下面，沒有不被燒焦爛的。事情結束后，閻羅王又和婇女們一同享樂。那些一同受福的大臣們也是這樣（出自《長阿含經》第十九卷）。
閻羅王審問罪人（三）
有三種使者：一是老，二是病，三是死。如果眾生身、口、意三業作惡，身壞命終后應當墮入地獄。閻羅王會問：『你是被天使所召喚來的嗎？』 閻羅王說：『你見過第一位使者嗎？你在人間，見過頭髮變白、牙齒脫落、眼睛昏花、面板鬆弛、肌肉萎縮、彎腰駝背、拄著枴杖蹣跚而行的人嗎？』 罪人回答說：『見過。』 閻羅王說：『你為什麼不自己想想，我也應當這樣？』 罪人說：『我當時放逸，沒有自覺。』 閻羅王說：『現在就讓你知道放逸的苦，不是……』
【English Translation】 English version: On the six fast days, briefly review the matters of good and evil, the nine cold and hot hells, the borderland hells, the eight great hells between the ten Vajra Mountains, each great hell having sixteen small hells, and the other ten hells between the eleven Vajra Mountains, totaling twelve.
The Past Causes of Yama Raja (Yanluo Wang) and Others Becoming Judges of Hell (1)
Yama Raja (Yanluo Wang): In the past, he was King Pisha (Pisha King). Because he fought with King Vituoshi (Vituoshi King) and his military strength was no match, he made a vow to become the lord of hell. His eighteen ministers led a million troops, with horns on their heads and ears all appearing angry. They jointly vowed: 'In the future, we should assist you in governing these sinners.' King Pisha is now Yama Raja, the eighteen are the various minor kings, and the million troops are the various Apangs (Apang). They are subordinate to the Northern Heavenly King Vaishravana (Vaishravana) (From the 'Questioning Hell Sutra' and the 'Pure Transcendence Samadhi Sutra', which say that a total of one hundred and thirty-four hells are governed).
Yama Raja Enduring Suffering at Three Times (2)
To the south of Jambudvipa (Jambudvipa), there is the Great Vajra Mountain (Great Vajra Mountain). Inside the mountain is the palace of Yama Raja, six thousand yojanas (Yojana) in length and width (The 'Questioning Hell Sutra' says that he lives between the hells, the city being thirty thousand miles in length and width, made of gold and silver). Three times during the day and night, a large copper cauldron (copper pot) naturally appears before him. If the cauldron enters the palace, Yama Raja will feel fear and abandon the palace to escape outside. If the cauldron is moved outside the palace, Yama Raja will enter the palace. At this time, a great hell guard will make Yama Raja lie on the heated copper cauldron, use iron hooks to pry open his mouth, and pour boiling copper liquid into it, flowing from the throat all the way down, with nothing not being scorched and rotten. After the matter is over, Yama Raja will again enjoy himself with the concubines. Those ministers who share the same blessings also experience the same (From the nineteenth volume of the 'Long Agama Sutra').
Yama Raja Interrogating Sinners (3)
There are three messengers: first, old age; second, sickness; third, death. If sentient beings commit evil deeds with their body, speech, and mind, they should fall into hell after their body breaks and their life ends. Yama Raja will ask: 'Were you summoned by the angel?' Yama Raja says: 'Have you seen the first messenger? In the human realm, have you seen people with white hair, falling teeth, blurred vision, loose skin, atrophied muscles, hunched backs, and walking with a cane?' The sinner replies: 'I have seen them.' Yama Raja says: 'Why don't you think to yourself that I should also be like this?' The sinner says: 'I was negligent at that time and did not realize it.' Yama Raja says: 'Now I will let you know the suffering of negligence, not...'
父母兄弟天帝先祖知識僮僕沙門等過。汝自作惡今當自受。又問汝見第二使不。汝本為人。頗見疾病困篤屎尿臭處身臥其上。飲食須人百節痠疼流淚呻吟不能語言不。答曰見。王問曰。何不自念(往反如第一使)又問覺第三使不。頗見人死身壞命終諸根永滅。身體挺直猶如枯木捐棄冢間鳥獸所食不。答曰見(往反如前)語已付獄卒(有眾生三世治惡經云。遣五使。五問。謂生老病死先身惡業)詣大地獄(出長阿含經第十九卷婁炭經大同小異)。
十八地獄及獄主名字四
十八小王者。一迦延典泥犁。二屈遵典刀山。三沸[這-言+(大/隹)]壽典沸沙。四沸典典沸屎。五迦世典黑耳。六[山蓋]傞典火車。七湯謂典鑊湯。八鐵迦然典鐵床。九惡生典[山蓋]山。十寒冰(經闕王名)十一毗迦典剝皮。十二逕頭典畜。十三提薄典刀兵。十四夷大典鐵磨。十五悅頭典冰地獄。十六鐵笧(經闕王名)十七身典蛆蟲。十八觀身典𨦡銅(出問地獄經)。
三十地獄及獄主名字五
一曰平潮王。典主阿鼻大泥犁。二曰晉平王。典治黑繩重獄。三曰荼都王。典治[金*戟]臼獄。四曰輔天王。典治合會獄。五曰聖都王。典治大山獄。六曰玄都王。典治火城獄。七曰廣武王。主治劍樹獄。八曰武陽王。
【現代漢語翻譯】 現代漢語譯本：父母、兄弟、天帝、先祖、知識（有智慧的人）、僮僕、沙門（出家修道的人）等都已逝去。你自作惡，現在應當自己承受。又問你是否見過第二位使者。你本是人，是否見過疾病纏身、痛苦不堪，屎尿臭穢，身體臥于其上，飲食需要別人照料，渾身痠痛流淚，甚至不能說話的人？回答說：『見過。』閻王問道：『為何不以此警醒自己？』（重複第一位使者的情況）又問你是否覺察到第三位使者。是否見過人死後身體腐壞，生命終結，所有器官功能永遠消失，身體僵直猶如枯木，被丟棄在墳墓間，被鳥獸所食？回答說：『見過。』（重複之前的情況）說完，便將他交給獄卒。（《有眾生三世治惡經》中說，派遣五位使者，進行五次提問，指的是生、老、病、死和前世的惡業。）押往大地獄（出自《長阿含經》第十九卷《婁炭經》，內容大同小異）。
十八地獄及獄主名字四
十八小王的名字是：一、迦延典（Kāyendriya）掌管泥犁（Niraya，地獄）。二、屈遵（Kucchanna）掌管刀山（Sword Mountain）地獄。三、沸[這-言+(大/隹)]壽（Phullaayu）掌管沸沙（Boiling Sand）地獄。四、沸典（Phulla）掌管沸屎（Boiling Excrement）地獄。五、迦世（Kāśya）掌管黑耳（Black Ear）地獄。六、[山蓋]傞（Chagalaka）掌管火車（Fire Cart）地獄。七、湯謂（Tāmra）掌管鑊湯（Cauldron of Boiling Water）地獄。八、鐵迦然（Tīkṣṇa）掌管鐵床（Iron Bed）地獄。九、惡生（Durjīva）掌管[山蓋]山（Crushing Mountain）地獄。十、寒冰（Cold Ice）地獄（經文缺少獄王名字）。十一、毗迦（Vika）掌管剝皮（Skinning）地獄。十二、逕頭（Khadira）掌管畜生（Animal）地獄。十三、提薄（Tīvra）掌管刀兵（Weapons）地獄。十四、夷大（Īdṛśa）掌管鐵磨（Iron Mill）地獄。十五、悅頭（Hṛṣita）掌管冰地獄（Ice Hell）。十六、鐵笧（Iron Rod）（經文缺少獄王名字）。十七、身典（Śarīra）掌管蛆蟲（Maggot）地獄。十八、觀身（Darśana）掌管𨦡銅（Molten Copper）地獄（出自《問地獄經》）。
三十地獄及獄主名字五
一曰平潮王（Pingchao Wang），典主阿鼻大泥犁（Avīci Niraya，無間地獄）。二曰晉平王（Jinping Wang），典治黑繩重獄（Kālasūtra，黑繩地獄）。三曰荼都王（Tūdu Wang），典治[金*戟]臼獄（Iron Mortar Hell）。四曰輔天王（Futian Wang），典治合會獄（Samghāta，眾合地獄）。五曰聖都王（Shengdu Wang），典治大山獄（Great Mountain Hell）。六曰玄都王（Xuan Du Wang），典治火城獄（Fire City Hell）。七曰廣武王（Guangwu Wang），主治劍樹獄（Sword Tree Hell）。八曰武陽王（Wuyang Wang）。
【English Translation】 English version: Parents, siblings, gods, ancestors, the wise, servants, Śramaṇas (ascetics) and others have passed away. You created evil yourself, now you must bear the consequences yourself. He further asked if you had seen the second messenger. You were born as a human, have you seen people afflicted with illness, suffering greatly, with foul-smelling excrement and urine, lying on it, needing others to feed them, with aching joints, shedding tears, and unable to speak? He replied: 'I have seen.' King Yama asked: 'Why did you not reflect on this?' (Repeating the situation of the first messenger) He further asked if you had perceived the third messenger. Have you seen people die, their bodies decay, their lives end, all their organs cease to function forever, their bodies stiff like withered wood, abandoned in the graveyard, eaten by birds and beasts? He replied: 'I have seen.' (Repeating the previous situation) Having said this, he handed him over to the prison guards. (The Sūtra on the Treatment of Evil Deeds in the Three Lifetimes of Sentient Beings says that five messengers are sent, and five questions are asked, referring to birth, old age, sickness, death, and evil deeds from previous lives.) He was escorted to the great hell (from the 19th volume of the Dīrghāgama Sūtra, the Laṭukikopama Sūtra, with minor differences).
The Names of the Eighteen Hells and Their Lords Four
The names of the eighteen minor kings are: 1. Kāyendriya (Controller of the Senses) governs Niraya (Hell). 2. Kucchanna (Hidden) governs the Sword Mountain Hell. 3. Phullaayu (Full of Life) governs the Boiling Sand Hell. 4. Phulla (Full) governs the Boiling Excrement Hell. 5. Kāśya (Tortoise) governs the Black Ear Hell. 6. Chagalaka (Goat-like) governs the Fire Cart Hell. 7. Tāmra (Copper) governs the Cauldron of Boiling Water Hell. 8. Tīkṣṇa (Sharp) governs the Iron Bed Hell. 9. Durjīva (Difficult to Live) governs the Crushing Mountain Hell. 10. Cold Ice Hell (the name of the hell king is missing in the scripture). 11. Vika (Deformed) governs the Skinning Hell. 12. Khadira (Acacia) governs the Animal Hell. 13. Tīvra (Intense) governs the Weapons Hell. 14. Īdṛśa (Such) governs the Iron Mill Hell. 15. Hṛṣita (Joyful) governs the Ice Hell. 16. Iron Rod Hell (the name of the hell king is missing in the scripture). 17. Śarīra (Body) governs the Maggot Hell. 18. Darśana (Vision) governs the Molten Copper Hell (from the Sūtra on Questioning Hell).
Thirty Hells and the Names of Their Lords Five
- King Pingchao governs the Avīci Niraya (Hell of Uninterrupted Suffering). 2. King Jinping governs the Kālasūtra (Black Rope Hell). 3. King Tūdu governs the Iron Mortar Hell. 4. King Futian governs the Samghāta (Crushing Hell). 5. King Shengdu governs the Great Mountain Hell. 6. King Xuan Du governs the Fire City Hell. 7. King Guangwu governs the Sword Tree Hell. 8. King Wuyang.
典主嚾吼獄。九曰平陽王。主治八路獄。十曰都陽王。典治刺樹獄。十一消陽王。主治沸灰獄。十二挺慰王。典治大噭獄小噭獄。十三廣進王。主大阿鼻獄。十四高都王。主治鐵車獄。十五公陽王。主治鐵火獄。十六平解王。主治沸屎獄。十七柱陽王。主治燒地獄。十八平丘王。典治彌離獄。十九䃛石王。主治山石獄。二十瑯耶王。主治多洹獄。二十一都官王。主治泥犁獄。二十二玄錫王。主治飛蟲獄。二十三太一王。主治陽阿獄。二十四合石王。主治大磨獄。二十五涼無王。主治寒雪獄。二十六無原王。主治鐵杵獄。二十七政治王。主治鐵柱獄。二十八高遠王。主治膿血獄。二十九都進王。主治燒石獄三十原都王。主治鐵輪獄。是為三十大苦劇泥犁。神明聽察疏記罪福不問尊卑。一月六奏一歲四覆。四覆之日皆用八王。八王日者天王案行以比諸天民隸之屬。有福增壽有罪減算。制命長短毛分不差。人民盲冥了自不知。不預作善收付地獄(出凈度三昧經)。
五官禁人作罪六
五官者。一鮮官禁殺。二水官禁盜。三鐵官禁淫。四土官禁兩舌。五天官禁酒(出凈度三昧經)。
始受地獄生十
閻羅王城之東西南面列諸地獄。有日月光而不明凈。唯黑耳獄光所不照。人命終時神生中陰。中陰者已
【現代漢語翻譯】 現代漢語譯本：典主嚾吼獄（地獄名）。第九位是平陽王，主管治理八路獄。第十位是都陽王，主管治理刺樹獄。第十一位是消陽王，主管治理沸灰獄。第十二位是挺慰王，主管治理大噭獄和小噭獄。第十三位是廣進王，主管治理大阿鼻獄。第十四位是高都王，主管治理鐵車獄。第十五位是公陽王，主管治理鐵火獄。第十六位是平解王，主管治理沸屎獄。第十七位是柱陽王，主管治理燒地獄。第十八位是平丘王，主管治理彌離獄。第十九位是䃛石王，主管治理山石獄。第二十位是瑯耶王，主管治理多洹獄。第二十一位是都官王，主管治理泥犁獄。第二十二位是玄錫王，主管治理飛蟲獄。第二十三位是太一王，主管治理陽阿獄。第二十四位是合石王，主管治理大磨獄。第二十五位是涼無王，主管治理寒雪獄。第二十六位是無原王，主管治理鐵杵獄。第二十七位是政治王，主管治理鐵柱獄。第二十八位是高遠王，主管治理膿血獄。第二十九位是都進王，主管治理燒石獄。第三十位是原都王，主管治理鐵輪獄。這便是三十大苦劇泥犁（地獄）。神明聽察，詳細記錄罪福，不分尊卑。每月六次上奏，每年四次複審。四次複審之日都由八王負責。八王值日時，天王巡視，與諸天人民隸屬相關。有福之人增加壽命，有罪之人減少壽命。壽命長短，毫分不差。人民愚昧無知，自己都不知道，不預先行善，最終被收押到地獄。（出自《凈度三昧經》）
五官禁止人們犯的六種罪行：
五官分別是：第一，鮮官禁止殺生。第二，水官禁止偷盜。第三，鐵官禁止邪淫。第四，土官禁止兩舌（挑撥離間）。第五，天官禁止飲酒。（出自《凈度三昧經》）
開始承受地獄之苦的十種情形：
閻羅王城的東、西、南面排列著各種地獄。有日月光，但並不明亮清凈。只有黑耳獄的光照不到。人命終結時，神識產生中陰身。中陰身已經...
【English Translation】 English version: The Lord of the Howling Hell (name of a hell). The ninth is King Pingyang, who governs the Eight Roads Hell. The tenth is King Duyang, who governs the Piercing Tree Hell. The eleventh is King Xiaoyang, who governs the Boiling Ash Hell. The twelfth is King Tingwei, who governs the Great Crying Hell and the Small Crying Hell. The thirteenth is King Guangjin, who governs the Great Avici Hell. The fourteenth is King Gaodu, who governs the Iron Chariot Hell. The fifteenth is King Gongyang, who governs the Iron Fire Hell. The sixteenth is King Pingjie, who governs the Boiling Excrement Hell. The seventeenth is King Zhuyang, who governs the Burning Ground Hell. The eighteenth is King Pingqiu, who governs the Mili Hell. The nineteenth is King Tuoshi, who governs the Mountain Stone Hell. The twentieth is King Langye, who governs the Many Huan Hell. The twenty-first is King Duguan, who governs the Niraya Hell. The twenty-second is King Xuanxi, who governs the Flying Insect Hell. The twenty-third is King Taiyi, who governs the Yang'a Hell. The twenty-fourth is King Heshi, who governs the Great Mill Hell. The twenty-fifth is King Liangwu, who governs the Cold Snow Hell. The twenty-sixth is King Wuyuan, who governs the Iron Pestle Hell. The twenty-seventh is King Zhengzhi, who governs the Iron Pillar Hell. The twenty-eighth is King Gaoyuan, who governs the Pus and Blood Hell. The twenty-ninth is King Dujin, who governs the Burning Stone Hell. The thirtieth is King Yuandu, who governs the Iron Wheel Hell. These are the thirty great and bitterly painful Nirayas (hells). The deities listen and observe, meticulously recording sins and merits, without regard to rank. They report six times a month and review four times a year. On the days of the four reviews, the Eight Kings are in charge. On the days of the Eight Kings, the Heavenly King inspects, relating to the affiliations of all the people under the heavens. Those with merit have their lives extended, and those with sins have their lifespans reduced. The length of life is determined with precise accuracy. The people are blind and ignorant, unaware of themselves, and if they do not perform good deeds in advance, they will ultimately be taken to hell. (From the 'Jing Du San Mei Jing')
The Five Officials Forbid People from Committing Six Sins:
The Five Officials are: First, the Fresh Official forbids killing. Second, the Water Official forbids stealing. Third, the Iron Official forbids sexual misconduct. Fourth, the Earth Official forbids double-tongued speech (divisive speech). Fifth, the Heaven Official forbids drinking alcohol. (From the 'Jing Du San Mei Jing')
Ten Situations in Which One Begins to Endure the Suffering of Hell:
The various hells are arranged on the east, west, and south sides of King Yama's city. There is sunlight and moonlight, but it is not bright and pure. Only the light of the Black Ear Hell does not shine. When a person's life ends, the spirit produces an intermediate state (bardo). The intermediate state is already...
舍死陰未及生陰。其罪人者乘中陰身。入泥犁城。泥犁城者(梁言寄系城又云閉城也)是諸罪人。未受罪之間共聚是處。巧風所吹隨業輕重受大小身。臭風所吹成就罪人粗丑之形。香風所吹成就福人微細之體(出問地獄經)。
應生天墮地獄臨終有迎見善惡處八
生天墮地獄。各有迎人。人病欲死時。眼自見來迎。應生天上者天人持天衣伎樂來迎。應生他方者眼見尊人為說妙言。應墮地獄者眼見兵士持刀楯矛戟索圍繞之。所見不同。口不能言。各隨所作得其果報。天無枉濫。平直無二。隨其所作天網治之(出凈度三昧經。華嚴經云。人慾終時見中陰相。行惡業者見三惡受苦。或見閻羅持諸兵仗囚執將去。或聞苦聲。若行善者見諸天宮殿伎女莊嚴遊戲快樂如是等勝事)。
八王使者於六齋日簡閱善惡九
八王曰。謂天帝釋鎮臣三十二人。四鎮大王司命司錄。五羅大王八王使者。盡出四布覆行。復值四王十五日三十日所奏。案挍人民立行善惡。地獄王亦遣輔臣小王。同時俱出有罪即記。前齋八王日。犯過福強有救安隱無他用福原赦。到后齋日重犯。罪數多者減壽條名剋死。歲月日時關下地獄。地獄承文書即遣獄鬼持名錄召。獄鬼無慈死日未到。強推作惡令命促盡。福多者增壽益算。天遣善神營護
【現代漢語翻譯】 現代漢語譯本： 捨棄死陰但還未產生生陰時，罪人會乘坐中陰身進入泥犁城（泥犁城，梁代時譯為寄系城，又稱閉城）。泥犁城是眾多罪人在尚未受刑罰時聚集的地方。罪人被巧風吹動，根據業力的輕重而承受大小不同的身體。被臭風吹動，罪人會形成粗陋醜惡的形體；被香風吹動，有福之人則會形成微細的身體。（出自《問地獄經》）
應投生天界或墮入地獄的人，臨終時會有八種善惡景象來迎接。
往生天界或墮入地獄，各有使者前來迎接。人在臨終生病時，眼睛會親自看到前來迎接的景象。應往生天界的人，會看到天人拿著天衣，演奏著音樂前來迎接。應往生其他佛土的人，會看到尊者為他說微妙的佛法。應墮入地獄的人，會看到獄卒拿著刀、盾、矛、戟、繩索等兵器圍繞著他。所見到的景象各不相同，口不能言語，各自隨著所作的業力得到相應的果報。天道公正無私，沒有冤枉，平等正直。一切都隨著各自的行為，受到天網的制裁。（出自《凈度三昧經》。《華嚴經》說：人在臨終時會見到中陰的景象。造惡業的人會見到三惡道的受苦景象，或者見到閻羅王拿著各種兵器囚禁抓捕他們，或者聽到痛苦的叫聲。如果行善的人，會見到諸天宮殿、伎女莊嚴，遊戲快樂等殊勝景象。）
八王使者在六齋日審查善惡。
八王，指的是天帝釋的鎮臣三十二人、四鎮大王、司命、司錄、五羅大王、八王使者，他們全部出動，四處巡視。又逢四天王在十五日、三十日所奏報的情況，覈對人民的善惡行為。地獄王也派遣輔臣小王，同時一起出動，發現有罪就記錄下來。在齋戒的前八王日，如果犯的過錯可以通過福報來彌補，就可以得到安穩，沒有其他災禍，用福報來赦免罪過。到了后齋日，如果重犯，罪的數量很多，就會被削減壽命，名字被記錄下來，註定死亡的歲月日時，通報給地獄。地獄接到文書，就派遣獄鬼拿著名冊去召喚。獄鬼沒有慈悲心，即使死亡的日子還沒到，也會強迫作惡，使人壽命縮短。福報多的人，會增加壽命和福祿，天神會派遣善神來保護他們。
【English Translation】 English version: When the dying consciousness is relinquished but the consciousness of the next life has not yet arisen, the condemned person rides the intermediate-state body and enters Naraka City (Niraya City, translated in the Liang Dynasty as 'City of Imprisonment' or 'Closed City'). Naraka City is where all condemned persons gather before receiving their punishments. Blown by the 'skillful wind,' they receive bodies of varying sizes according to the weight of their karma. Blown by the 'foul wind,' they form coarse and ugly shapes. Blown by the 'fragrant wind,' the blessed form subtle and refined bodies. (From the Sutra of Questions on Hell)
Those destined to be born in the heavens or fall into hell will have eight kinds of auspicious or inauspicious signs appearing to greet them at the time of death.
For those going to heaven or hell, there are greeters. When a person is sick and about to die, their eyes will personally see the greeters coming. Those destined for heaven will see heavenly beings holding heavenly garments and playing music to greet them. Those destined for other Buddha-lands will see venerable ones speaking wonderful words to them. Those destined for hell will see soldiers holding swords, shields, spears, halberds, and ropes surrounding them. What they see is different, and they cannot speak. Each receives their karmic retribution according to their actions. Heaven is just and impartial, without injustice, and is fair and upright. Everything is governed by the net of heaven according to their actions. (From the Sutra of Purity and Samadhi. The Avatamsaka Sutra says: When a person is about to die, they will see the signs of the intermediate state. Those who have committed evil deeds will see the suffering of the three evil realms, or see Yama (King of the Underworld) holding various weapons, imprisoning and capturing them, or hear cries of suffering. If they have done good deeds, they will see heavenly palaces, adorned with musicians and women, playing and enjoying themselves, and other such auspicious things.)
The Eight Kings' Messengers inspect good and evil on the Six Fasting Days.
The Eight Kings refer to the thirty-two ministers of Sakra Devanam Indra (the Lord of the Gods), the Four Guardian Kings, the Sima (Controllers of Destiny), the Sili (Recorders of Merit), the Five Lords, and the Eight Kings' Messengers. They all go out and patrol everywhere. They also coincide with the reports made by the Four Heavenly Kings on the fifteenth and thirtieth days of the month, checking the good and evil deeds of the people. The Hell Kings also send assistant ministers and lesser kings to go out at the same time, and they record any crimes they find. On the Eight Kings' days before the fast, if the offenses committed can be compensated for by merit, they can be secured and there will be no other disasters, and the merit can be used to pardon the sins. On the days after the fast, if they repeat the offenses and the number of sins is great, their lifespan will be reduced, their names will be recorded, and the year, month, day, and time of their death will be reported to hell. Upon receiving the document, hell will send hell-guards to summon them with the name list. The hell-guards have no compassion, and even if the day of death has not yet arrived, they will force them to do evil, causing their lives to be shortened. Those with much merit will have their lifespan and blessings increased, and the gods will send good spirits to protect them.
其身。移下地獄拔除罪名。除死定生。後生天上(出凈度三昧經)。
寒熱邊地地獄十
云何地獄。答謂寒熱邊地也。有無量種。今當略說。寒地獄者。了叫喚。不了叫喚。不叫喚。有是三相極惡喚呼。了叫喚者有三。一阿浮陀。二泥羅浮陀。三阿波跛。阿浮陀地獄者由寒身中生似癰。泥羅浮陀地獄者風吹脹滿。阿波跛者極寒風吹剝其身皮肉盡落。皆急戰喚聲。此三可了。
不了叫喚者。一阿吒鵂吒鵂。二優缽羅。阿吒鵂吒鵂者亦是極寒風所吹。皮肉剝落喚阿吒鵂吒鵂。優缽羅者極大風寒吹剝身皮肉體中自鐵葉還自纏身。如優缽羅華。以謗賢聖墮此獄中。不叫喚者。一拘牟陀。二須揵提。三伽分陀犁。四伽波曇摩。極寒風吹身脹滿。如四種相受苦呻吟。以謗賢聖故墮彼四種地獄。於一切時受無量苦。是一切大寒地獄。處在四洲間。著鐵圍山底。仰向居止在闇冥中。寒風壞身。大火所燒。如燒竹林。聲咳相觸。亦有餘眾生於中受苦。皆謗毀賢聖受如是苦。如世尊說偈。
泥羅浮有百千 阿浮陀三十五 毀聖惡趣獄 口及意惡愿
是謂寒地獄。問云何熱地獄。答一有主治。二少主治。三無主治。此三相治者是考掠也。有主。一者治活。二行。三黑繩。活地獄者。獄卒以利刀斧解剝剉斬
【現代漢語翻譯】 現代漢語譯本：其身（指死者的身體）。移下地獄，拔除罪名，除死定生（去除死亡的定數，獲得生存的機會）。後生天上（死後往生到天界）。（出自《凈度三昧經》）
寒熱邊地地獄十種
問：什麼是地獄？答：指的是寒地獄、熱地獄以及邊地地獄。地獄有無量多種，現在簡略地說一下。寒地獄有三種：了叫喚、不了叫喚、不叫喚。這三種都表現出極其痛苦的呼叫。了叫喚有三種：一、阿浮陀（Abbuda，意為水泡）；二、泥羅浮陀（Nirabbuda，意為膿皰）；三、阿波跛（Atata，意為寒顫）。阿浮陀地獄，因為寒冷，身體中生出像癰一樣的腫塊。泥羅浮陀地獄，被寒風吹脹滿。阿波跛地獄，極度寒冷，寒風吹剝身體，皮肉全部脫落，都發出急促顫抖的叫聲。這三種地獄的叫聲是可以聽清楚的。
不了叫喚有兩種：一、阿吒吒（Ahaha）；二、優缽羅（Uppala，意為青蓮花）。阿吒吒地獄，也是被極寒的風吹，皮肉剝落，呼叫『阿吒吒』。優缽羅地獄，極大的風寒吹剝身體，皮肉脫落，身體中的鐵葉又纏繞自身，像優缽羅花一樣。因為誹謗賢聖而墮入此獄中。
不叫喚有四種：一、拘牟陀（Kumuda，意為白蓮花）；二、須揵提（Sugandha，意為好香）；三、伽分陀犁（Kuvalaya，意為睡蓮）；四、伽波曇摩（Pundarika，意為白蓮花）。極寒的風吹身體脹滿，呈現這四種形態受苦。因為誹謗賢聖的緣故，墮入這四種地獄。在任何時候都遭受無量的痛苦。這是一切大寒地獄，處在四大洲之間，位於鐵圍山底部，向上仰著，居住在黑暗之中。寒風摧毀身體，大火焚燒，像焚燒竹林一樣，咳嗽的聲音相互碰撞。也有其餘的眾生在其中受苦。都是因為誹謗賢聖而遭受這樣的痛苦。如世尊所說偈：
泥羅浮陀有百千，阿浮陀有三十五，譭謗賢聖墮惡趣地獄，口及意念充滿惡愿。
以上所說的是寒地獄。問：什麼是熱地獄？答：一是有主治，二是少主治，三是無主治。這三種治理方式都是拷打。有主治的地獄有三種：一、活地獄；二、行地獄；三、黑繩地獄。活地獄，獄卒用鋒利的刀斧解剖、剝皮、剁碎。
【English Translation】 English version: His body (referring to the body of the deceased). Transferring to hell, removing the names of sins, eliminating the fixed number of death and ensuring life (removing the certainty of death and obtaining the opportunity to live). Reborn in heaven (after death, reborn in the heavens). (From the Sutra of Pure Transcendence Samadhi)
Ten Kinds of Cold and Hot Borderland Hells
Question: What are the hells? Answer: They refer to the cold hells, hot hells, and borderland hells. There are countless kinds of hells, and I will now briefly describe them. There are three types of cold hells: those with clear cries, those with unclear cries, and those without cries. All three exhibit extremely painful cries. There are three types of clear cries: 1. Abbuda (meaning blister); 2. Nirabbuda (meaning festering sore); 3. Atata (meaning shivering). In Abbuda hell, due to the cold, boil-like swellings grow in the body. In Nirabbuda hell, the body is swollen by the cold wind. In Atata hell, the extreme cold causes the skin and flesh to peel off, and they all emit rapid, trembling cries. These three types of cries can be clearly heard.
There are two types of unclear cries: 1. Ahaha; 2. Uppala (meaning blue lotus). In Ahaha hell, the skin and flesh are peeled off by the extremely cold wind, and they cry 'Ahaha'. In Uppala hell, the extremely cold wind peels off the skin and flesh, and iron leaves from within the body wrap around themselves, like an Uppala flower. Those who slander the virtuous and sages fall into this hell.
There are four types of no cries: 1. Kumuda (meaning white lotus); 2. Sugandha (meaning good fragrance); 3. Kuvalaya (meaning water lily); 4. Pundarika (meaning white lotus). The extremely cold wind causes the body to swell, taking these four forms of suffering. Because of slandering the virtuous and sages, they fall into these four types of hells. At all times, they endure immeasurable suffering. These are all the great cold hells, located between the four continents, at the bottom of the Iron Mountain Range, facing upwards, dwelling in darkness. The cold wind destroys the body, and great fires burn, like burning bamboo forests, with the sounds of coughing colliding with each other. There are also other beings suffering within them. All of them suffer such pain because of slandering the virtuous and sages. As the World Honored One said in a verse:
Nirabbuda has hundreds of thousands, Abbuda has thirty-five, slandering the virtuous and sages leads to evil realms and hells, with mouths and minds full of evil wishes.
The above describes the cold hells. Question: What are the hot hells? Answer: 1. Those governed by a chief; 2. Those governed by a minor chief; 3. Those not governed by a chief. These three types of governance all involve torture. The hells governed by a chief are of three types: 1. The hell of revival; 2. The hell of the line; 3. The hell of the black rope. In the hell of revival, the hell guards dissect, skin, and chop with sharp knives and axes.
罪眾生如斬剉草頭。皮肉解散罪緣未盡。以冷風吹還生如故。復因罪惡手生鐵爪鋒利猶刀。各生怨結更相摑截。如刈竹葦。彼此相聞結恨心死故生此中。黑繩地獄者。挓罪人著地。以黑繩拼𢼷𢼷斫截。以斫眾生故生彼地獄。
複次以熱赤銅。鍱纏身骨破碎髓血流。以鞭杖加眾生及出家。不精進受著信施衣故生彼中。極大闇冥苦於煙燻。倒懸其身使歙煙燻。煙燻穴居眾生故也。行地獄者。行列罪眾生如屠肆者。截手足耳鼻及頭。本為屠兒故受此苦。複次熱鐵地駕鐵火車。獄卒乘之張眼㖑喚叱叱。使走以乘象馬驅使疲勞故墮此中。淫犯他妻驅上劍樹自然火燒受如此苦。謂有主治地獄獄卒者。以行緣故不被火燒。少主治地獄者。一眾合二大哭三鐵鑒。眾合地獄者。罪眾生畏地獄卒。無量百千走入山間。前後自然生火。兩山自合如磨。血流如河骨肉爛盡。以喜磨眾生故也。複次火燒大鐵臼以杵搗之。經歷百年彼以罪緣而命不盡。以臼搗殺蚤虱及[分*函]殺故也。
大哭地獄者。大鐵山周遍火燃四絕無行處。惡獄卒無慈。瞋恚言。欲何所趣。以火燒鐵杵擊破其頭。以困苦萬民故生此中也。炙地獄者。大鐵山火焰相博。以鐵鏟鏟之。周匝猗炙一面適熟。鏟自然轉反覆顛倒。以貫刺殺人故生此中也。無缺地獄者。鐵地
【現代漢語翻譯】 現代漢語譯本 罪業深重的眾生，就像被刀劍斬斷的草頭一樣。即使皮肉解散，罪業的因緣還沒有完結。被寒冷的風一吹，又會像原來一樣復生。又因為罪惡的緣故，手上生出鐵爪，鋒利如同刀刃。各自產生怨恨，互相抓打，如同割竹子一樣。彼此互相聽到（對方的慘叫），結下怨恨之心，死後就生到這個地獄中。黑繩地獄，是把罪人按倒在地上，用黑色的繩子捆綁，然後用斧鋸砍截。因為生前砍殺眾生，所以死後生到這個地獄中。 再次，用燒紅的赤銅，包裹纏繞罪人的身體，使其骨頭破碎，髓血流出。因為生前用鞭杖加害眾生以及不精進的出家人，接受信徒的佈施卻不認真修行，所以死後生到這個地獄中。這裡極其黑暗，比煙燻還要痛苦。把罪人倒掛起來，讓他們吸入煙燻。因為生前煙燻洞穴中的眾生，所以受此報應。行地獄，排列著罪惡的眾生，如同屠宰場一樣。截斷他們的手足、耳朵、鼻子以及頭顱。因為生前是屠夫，所以死後遭受這種痛苦。再次，在熱鐵地上架起鐵製的火車，獄卒乘坐其上，瞪大眼睛，大聲呵斥，驅趕罪人奔跑。因為生前驅使役用大象、馬匹，使其疲勞，所以墮入這個地獄中。如果生前姦淫別人的妻子，死後會被驅趕上劍樹，自然燃起火焰焚燒，遭受這樣的痛苦。所謂有主治的地獄，其中的獄卒，因為有修行的因緣，所以不會被火焰燒傷。少主治的地獄，有三種：一是眾合，二是大哭，三是鐵鑒。眾合地獄，是罪惡的眾生畏懼獄卒，無數百千地逃入山間。前後自然生起火焰，兩座山自然合攏，如同磨盤一樣，血流成河，骨肉爛盡。因為生前像磨盤一樣折磨眾生，所以受此報應。再次，用火燒的大鐵臼，用杵來搗打罪人。經歷百年，他們因為罪業的因緣而不會死去。因為生前用臼搗殺跳蚤、虱子以及[分*函]殺（指用容器等物壓殺），所以受此報應。 大哭地獄，巨大的鐵山周圍遍佈火焰，四面斷絕沒有可以行走的地方。兇惡的獄卒沒有慈悲心，憤怒地說：『想往哪裡去？』用燃燒的鐵杵擊破罪人的頭顱。因為生前困苦萬民，所以死後生到這個地獄中。炙地獄，巨大的鐵山火焰相互撞擊。用鐵鏟剷起罪人，在周圍炙烤，一面剛剛烤熟，鐵鏟自然翻轉，反覆顛倒。因為生前貫穿刺殺他人，所以死後生到這個地獄中。無缺地獄，是鐵製的地面。
【English Translation】 English version Sinful beings are like grass heads chopped off. Even if their skin and flesh are scattered, the karmic connections of their sins are not exhausted. When blown by the cold wind, they are reborn as before. Furthermore, due to sinful deeds, iron claws grow on their hands, as sharp as knives. Each generates resentment and they claw and strike each other, like cutting bamboo reeds. They hear each other's cries, forming hatred in their hearts, and are reborn in this hell after death. The Black Rope Hell involves pressing sinners to the ground, binding them with black ropes, and then chopping and sawing them. Because they killed living beings in their previous lives, they are born into this hell. Furthermore, red-hot copper is wrapped around the bodies of sinners, causing their bones to break and marrow and blood to flow out. This is because they harmed living beings with whips and sticks, and because monks who were not diligent in their practice accepted offerings from believers without diligently cultivating, they are born into this hell. It is extremely dark here, more painful than smoke. Sinners are hung upside down, forced to inhale smoke. Because they smoked out creatures living in caves in their previous lives, they suffer this retribution. The Row Hell involves lining up sinful beings like in a slaughterhouse. Their hands, feet, ears, noses, and heads are cut off. Because they were butchers in their previous lives, they suffer this torment. Furthermore, iron chariots are set up on hot iron ground, with hell guards riding on them, glaring and shouting loudly, driving the sinners to run. Because they drove elephants and horses to exhaustion in their previous lives, they fall into this hell. If they committed adultery with other men's wives, they are driven up a sword tree, and natural fire burns them, causing them to suffer such torment. The hells that have lords who govern them, the hell guards are not burned by the fire because of their karmic connections from practice. The hells with lesser lords have three types: the Crushing Hell, the Great Crying Hell, and the Iron Mirror Hell. The Crushing Hell involves sinful beings fearing the hell guards, fleeing into the mountains in countless numbers. Fire naturally arises in front and behind them, and two mountains naturally close together like a millstone, blood flowing like a river, flesh and bones rotting away. Because they tormented living beings like a millstone in their previous lives, they suffer this retribution. Furthermore, a large iron mortar is heated by fire, and sinners are pounded with a pestle. Even after a hundred years, they do not die because of their sinful karma. Because they pounded and killed fleas, lice, and [分*函] (referring to crushing with containers), they suffer this retribution. The Great Crying Hell involves a huge iron mountain surrounded by flames, with no place to walk. The evil hell guards have no compassion and say angrily, 'Where do you think you are going?' They smash the sinners' heads with burning iron pestles. Because they caused suffering to the masses in their previous lives, they are born into this hell. The Roasting Hell involves huge iron mountains colliding with flames. Sinners are scooped up with iron shovels and roasted all around. Just as one side is cooked, the shovel naturally turns over, flipping them back and forth. Because they pierced and killed people in their previous lives, they are born into this hell. The Flawless Hell is a ground made of iron.
周匝火然縱廣百由旬。四門如城以銅薄覆上焰焰相續。諸罪眾生積聚如薪。焰無掛礙燋爛其身受苦無缺。以殺父母真人。惡意向佛使血流出。斗亂僧眾。及作增上十不善業故生此中也。邊地獄者。所在家水間山間及曠野。獨受惡業報是謂邊地獄(出衣品第三卷)。
金剛山間八大地獄各有十六小獄十一
四天下外有八萬天下而圍繞之。八萬天下外復有大海。海外復有大金剛山。山外復有山亦名金剛(樓炭經云大鐵圍山)二山中間日月神天威光不照。有八大地獄。一曰想。二曰黑繩。三曰椎𥑐。四曰叫喚。五曰大叫喚。六曰燒炙。七曰大燒炙。八曰無間(樓炭經云有不同文多不載也)其一地獄。各有十六小地獄(問地獄經云。地獄者地上有也)。
想地獄十六者。一曰黑沙。二曰沸屎。三曰五百釘。四曰饑。五曰渴。六曰一銅釜。七曰多銅釜。八曰石磨。九曰膿血。十曰量火。十一曰灰河。十二曰鐵丸。十三曰釿斧。十四曰豺狼。十五曰劍樹。十六曰寒冰。
其中眾生。手生鐵抓迭相瞋忿。以爪相攫應手肉墮。想以為死。複次其中眾生懷毒害想。手執刀劍迭相斫刺。剝臠割身碎在地。相謂為死。冷風來吹尋復活起。彼自相言我今已活。久受罪已出想地獄。慞惶求救不覺忽到黑沙地獄。熱風暴起
【現代漢語翻譯】 現代漢語譯本： 周匝燃起火焰，縱橫一百由旬（yóu xún，古印度長度單位，一說為一天行程），四面有如城墻，以銅片覆蓋，火焰相續不斷。各種罪惡的眾生聚集如柴薪，火焰沒有阻礙地燒焦他們的身體，承受無盡的痛苦。這是因為他們曾殺害父母、阿羅漢（真人），以惡意對待佛陀導致佛陀流血，擾亂僧團，以及造作增長的十不善業，所以生於此地獄中。邊地獄位於各處，如家宅之間、山間以及曠野，獨自承受惡業的果報，這就是所謂的邊地獄（出自《出衣品》第三卷）。
金剛山間八大地獄各有十六小獄。
在四天下之外，有八萬個天下圍繞著它。八萬個天下之外又有大海。海外又有大金剛山。山外又有山，也名為金剛（《樓炭經》中稱為大鐵圍山）。兩山之間，日月神天的威光無法照耀。有八大地獄：一曰想地獄，二曰黑繩地獄，三曰椎𥑐地獄，四曰叫喚地獄，五曰大叫喚地獄，六曰燒炙地獄，七曰大燒炙地獄，八曰無間地獄（《樓炭經》中的說法略有不同，此處不一一列舉）。每一個大地獄，各有十六個小地獄（《問地獄經》中說，地獄存在於地上）。
想地獄的十六個小地獄是：一曰黑沙，二曰沸屎，三曰五百釘，四曰饑，五曰渴，六曰一銅釜，七曰多銅釜，八曰石磨，九曰膿血，十曰量火，十一曰灰河，十二曰鐵丸，十三曰釿斧，十四曰豺狼，十五曰劍樹，十六曰寒冰。
其中的眾生，手上生出鐵爪，互相嗔恨忿怒，用爪子互相抓撓，爪子一碰到就皮肉脫落，他們以為自己死了。再次，其中的眾生懷有毒害的想法，手執刀劍互相砍殺，剝皮割肉，屍體碎裂在地，互相認為對方已經死了。這時，冷風吹來，他們又復活了。他們互相說道：『我現在活了。』長久地受罪之後，他們出了想地獄，驚慌地尋求救助，不知不覺地到了黑沙地獄。熱風猛烈地吹起。
【English Translation】 English version: Flames blaze all around, extending a hundred Yojana (yóu xún, an ancient Indian unit of distance, said to be a day's journey) in length and breadth. The four sides are like city walls, covered with thin sheets of copper, with flames continuously burning. Various sinful beings gather like firewood, and the flames scorch their bodies without obstruction, causing them to suffer endless pain. This is because they killed their parents, Arhats (realized beings), treated the Buddha with malice causing him to bleed, disrupted the Sangha (monastic community), and committed the ten unwholesome deeds in an increasing manner, hence they are born in this hell. The border hells are located everywhere, such as between houses, in the mountains, and in the wilderness, where beings individually endure the retribution of their evil deeds. These are called border hells (from the third volume of the 'Chapter on Clothing').
Within the Vajra (Diamond) Mountains, each of the eight great hells has sixteen smaller hells.
Outside the four continents, there are eighty thousand continents surrounding it. Beyond the eighty thousand continents is a great ocean. Beyond the ocean is the great Vajra Mountain. Outside that mountain is another mountain, also named Vajra (the 'Lou Tan Sutra' calls it the Great Iron Encircling Mountain). Between the two mountains, the majestic light of the sun, moon, and gods cannot shine. There are eight great hells: first, the Thought Hell; second, the Black Rope Hell; third, the Crushing Hell; fourth, the Crying Hell; fifth, the Great Crying Hell; sixth, the Burning Hell; seventh, the Great Burning Hell; eighth, the Avici (Uninterrupted) Hell (the 'Lou Tan Sutra' has slightly different descriptions, which are not listed here). Each of these great hells has sixteen smaller hells (the 'Sutra on Questioning Hell' says that hells exist on earth).
The sixteen smaller hells of the Thought Hell are: first, Black Sand; second, Boiling Excrement; third, Five Hundred Nails; fourth, Hunger; fifth, Thirst; sixth, One Copper Cauldron; seventh, Many Copper Cauldrons; eighth, Stone Grinding; ninth, Pus and Blood; tenth, Measuring Fire; eleventh, Ash River; twelfth, Iron Balls; thirteenth, Adze and Axe; fourteenth, Jackals and Wolves; fifteenth, Sword Tree; sixteenth, Freezing Ice.
The beings within, iron claws grow on their hands, and they hate and resent each other. They claw at each other, and flesh falls off at the touch of the claws, and they think they are dead. Again, the beings within harbor poisonous thoughts, and wielding knives and swords, they hack and stab each other, skinning and cutting flesh, and their bodies are shattered on the ground, and they think each other are dead. Then, a cold wind blows, and they revive again. They say to each other, 'Now I am alive.' After enduring suffering for a long time, they leave the Thought Hell, and frantically seek help, unknowingly arriving at the Black Sand Hell. A hot wind rises violently.
吹熱黑沙來著其身。燒皮徹骨身中焰起。迴旋還身燒炙燋爛。其罪未畢故使不死。久受苦已出黑沙獄到沸屎獄。有沸屎鐵丸自然滿前。驅迫罪人使抱鐵丸燒其身手。復使撮著口中。從咽至腹通徹下過無不燋爛。有鐵嘴蟲唼肉達髓苦毒無量。受罪未畢復不肯死。久受苦已出沸屎獄附到鐵釘獄。卒撲之偃熱鐵上。舒展其身以釘釘手足。周遍身體盡五百釘。苦毒號吟猶復不死。久受苦已出鐵釘獄到飢餓獄。即撲熱鐵上銷銅灌口。從咽至腹通徹下過無不燋爛。餘罪未盡猶復不死。久受苦已出饑地獄到渴地獄。即撲熱鐵上以熱鐵丸著其口中。燒其唇舌通徹下過無不燋爛苦毒啼哭。久受苦已出渴地獄到一銅鍑地獄獄卒怒目捉罪人足倒投鍑中。隨湯涌沸上下回旋。身壞爛熟萬毒並至故令不死。久受苦已出一銅鍑至多銅鍑地獄。捉罪人足倒投鍑中。隨湯涌沸上下回旋舉身壞爛。以鐵鉤取置余鍑中。悲叫苦毒故使不死。久受苦已出多銅鍑至石磨地獄。捉彼罪人撲熱石上。舒展手足以大熱石𥑐其身上。迴轉揩磨骨肉糜碎。苦毒切痛故使不死。久受苦已出石磨獄至膿血地獄。膿血沸涌罪人于中東西馳走。湯其身體頭面爛壞。又取膿血食之。通徹下過苦毒難忍故令不死。久受苦已乃出膿血至量火地獄。有大火聚其火炎熾驅迫罪人。手執鐵升以量
【現代漢語翻譯】 現代漢語譯本 用熾熱的黑沙灼燒他們的身體。火焰從燒焦面板，穿透骨骼，在身體中升起。黑沙迴旋著灼燒身體，使其焦爛。因為罪業未盡，所以讓他們不得死去。長久受苦之後，從黑沙獄出來，到達沸屎獄。那裡有沸騰的糞便和鐵丸自然地出現在罪人面前。獄卒驅趕罪人，讓他們抱住鐵丸，燒灼他們的身體和手。又讓他們把鐵丸塞入口中，從咽喉到腹部，全部燒焦爛透。還有鐵嘴蟲啃噬他們的肉，直達骨髓，痛苦無量。受罪未完，所以不得死去。長久受苦之後，從沸屎獄出來，被押送到鐵釘獄。獄卒猛撲過去，將罪人仰面按在熾熱的鐵板上，伸展開他們的身體，用鐵釘釘住他們的手腳。鐵釘遍佈全身，總共五百枚。罪人痛苦地號叫呻吟，仍然不得死去。長久受苦之後，從鐵釘獄出來，到達飢餓獄。獄卒立刻將罪人按在熾熱的鐵板上，用熔化的銅水灌入他們的口中，從咽喉到腹部，全部燒焦爛透。剩餘的罪業未盡，仍然不得死去。長久受苦之後，從飢餓地獄出來，到達乾渴地獄。獄卒立刻將罪人按在熾熱的鐵板上，用熾熱的鐵丸塞入他們的口中，燒灼他們的嘴唇和舌頭，全部燒焦爛透，痛苦地啼哭。長久受苦之後，從乾渴地獄出來，到達一銅鍑地獄（一個銅鍋地獄）。獄卒怒目圓睜，抓住罪人的腳，倒著投入銅鍋中。罪人隨著沸騰的湯水上下翻滾，身體腐爛熟透，各種毒痛一齊襲來，所以讓他們不得死去。長久受苦之後，從一銅鍑地獄出來，到達多銅鍑地獄（多個銅鍋地獄）。獄卒抓住罪人的腳，倒著投入銅鍋中。罪人隨著沸騰的湯水上下翻滾，全身腐爛。獄卒用鐵鉤將罪人撈出，放置到其他的銅鍋中。罪人悲慘地叫喊，痛苦萬分，所以讓他們不得死去。長久受苦之後，從多銅鍑地獄出來，到達石磨地獄。獄卒抓住罪人，按在熾熱的石板上，伸展開他們的手腳，用巨大的熾熱石磨碾壓他們的身體，迴轉摩擦，骨肉糜爛破碎。罪人痛苦切膚，所以讓他們不得死去。長久受苦之後，從石磨獄出來，到達膿血地獄。膿血沸騰涌動，罪人在其中東西奔跑。膿血燙傷他們的身體，頭面腐爛。獄卒又強迫罪人吃膿血，膿血從咽喉到腹部，全部流淌而過，痛苦難以忍受，所以讓他們不得死去。長久受苦之後，才從膿血地獄出來，到達量火地獄。那裡有巨大的火堆，火焰熾烈燃燒，獄卒驅趕罪人，讓他們手執鐵升，去測量火焰。
【English Translation】 English version They are scorched by hot black sand. Flames rise from their bodies, burning through skin and bone. The black sand swirls around, scorching and charring them. Because their sins are not yet exhausted, they are not allowed to die. After enduring suffering for a long time, they emerge from the Black Sand Hell and arrive at the Boiling Excrement Hell. There, boiling excrement and iron balls naturally appear before the sinners. The jailers drive the sinners to embrace the iron balls, burning their bodies and hands. They are also forced to put the iron balls into their mouths, burning and charring everything from their throats to their bellies. There are also iron-beaked insects that devour their flesh, reaching the marrow, causing immeasurable suffering. Because their punishment is not complete, they are not allowed to die. After enduring suffering for a long time, they emerge from the Boiling Excrement Hell and are escorted to the Iron Nail Hell. The jailers pounce on them, pressing the sinners face-up onto hot iron slabs, stretching out their bodies and nailing their hands and feet with iron nails. The nails cover their entire bodies, totaling five hundred. The sinners cry out in agony, but they are still not allowed to die. After enduring suffering for a long time, they emerge from the Iron Nail Hell and arrive at the Hunger Hell. The jailers immediately press the sinners onto hot iron slabs and pour molten copper into their mouths, burning and charring everything from their throats to their bellies. Because their remaining sins are not yet exhausted, they are still not allowed to die. After enduring suffering for a long time, they emerge from the Hunger Hell and arrive at the Thirst Hell. The jailers immediately press the sinners onto hot iron slabs and put hot iron balls into their mouths, burning their lips and tongues, charring everything through. They cry out in agony. After enduring suffering for a long time, they emerge from the Thirst Hell and arrive at the One Copper Cauldron Hell. The jailers glare angrily, grab the sinners' feet, and throw them upside down into the copper cauldron. The sinners churn up and down with the boiling water, their bodies rotting and cooked through, all kinds of pain assailing them, so they are not allowed to die. After enduring suffering for a long time, they emerge from the One Copper Cauldron Hell and arrive at the Many Copper Cauldron Hell. The jailers grab the sinners' feet and throw them upside down into the copper cauldrons. The sinners churn up and down with the boiling water, their entire bodies rotting. The jailers use iron hooks to pull the sinners out and place them in other copper cauldrons. The sinners cry out miserably, suffering immensely, so they are not allowed to die. After enduring suffering for a long time, they emerge from the Many Copper Cauldron Hell and arrive at the Stone Mill Hell. The jailers grab the sinners and press them onto hot stone slabs, stretching out their hands and feet, and using huge hot stone mills to grind their bodies, rotating and rubbing, crushing their bones and flesh. The sinners experience excruciating pain, so they are not allowed to die. After enduring suffering for a long time, they emerge from the Stone Mill Hell and arrive at the Pus and Blood Hell. Pus and blood boil and surge, and the sinners run around in it. The pus and blood scald their bodies, and their heads and faces rot. The jailers also force the sinners to eat pus and blood, which flows through their throats to their bellies, causing unbearable pain, so they are not allowed to die. After enduring suffering for a long time, they finally emerge from the Pus and Blood Hell and arrive at the Measuring Fire Hell. There are huge piles of fire, with flames burning fiercely. The jailers drive the sinners to hold iron measures in their hands to measure the flames.
火聚。遍燒身體苦毒熱痛。吟呻號哭故令不死。久受苦已出量火獄到灰河地獄。縱廣深淺各五百由旬。灰湯涌沸惡氣漨渤回波相搏聲響可畏。從底至上鐵刺縱橫。其河岸上有劍樹林。枝葉華實皆是刀劍。罪人入河隨波上下。回覆沉沒鐵刺刺身。內外通徹膿血流出。苦痛萬端故令不死。乃出灰河至彼岸上。利劍割刺身體傷破。復有豺狼來嚙罪人生食其肉。走上劍樹劍刃下向。下劍樹時劍刃上向。手攀手絕足蹋足斷。皮肉墮落唯有白骨筋脈相連。時劍樹上有鐵嘴烏。啄頭食腦苦毒號叫故令不死。還入灰河隨波沉沒。鐵刺刺身苦毒萬端。皮肉爛壞膿血流出。唯有白骨浮漂于外。冷風來吹尋便起立。宿對所牽不覺忽至鐵丸地獄。有熱鐵丸獄鬼驅投之。手足爛壞舉身火然。萬毒並至故令不死。久受苦已乃出鐵丸至釿斧地獄。捉此罪人撲熱鐵上。以熱鐵釿斧斫其手足耳鼻身體。苦毒號叫猶復不死。久受罪已出釿斧獄至豺狼地獄。有群豺狼競來䶩齪。肉墮骨傷膿血流出。苦痛萬端故令不死。久受苦已乃出豺狼至劍樹獄。入彼劍林有暴風起。吹劍樹葉墮其身上。頭面身體無不傷壞。有鐵嘴烏啄其兩目。苦痛悲號故使不死。久受苦已乃出劍樹至寒冰獄。有大寒風吹其身上。舉體凍傷皮肉墮落。苦毒叫喚然後命終。身為不善口意亦然。斯墮
【現代漢語翻譯】 火聚（火焰聚集）。遍燒身體，使其感受苦毒熱痛，不斷吟呻號哭，卻又不得死去。長久受苦之後，從量火獄出來，到達灰河地獄。灰河縱橫深淺各有五百由旬（古印度長度單位，一由旬約等於現代的7-9英里）。灰湯涌動沸騰，惡臭之氣瀰漫，迴旋的波浪相互衝擊，聲響令人恐懼。從河底到河面，鐵刺縱橫交錯。灰河岸邊有劍樹林，樹的枝葉花朵果實都是刀劍。罪人進入灰河，隨著波浪上下翻滾，沉沒時被鐵刺刺穿身體，內外通透，膿血流出。承受萬般苦痛，卻又不得死去。於是從灰河出來，到達彼岸，被鋒利的刀劍割刺身體，傷痕累累。又有豺狼前來啃咬罪人，生吃他們的肉。當罪人逃到劍樹上時，劍刃向下；當他們從劍樹上下來時，劍刃向上。手攀時手被割斷，腳踩時腳被斬斷，皮肉掉落，只剩下白骨和筋脈相連。這時，劍樹上有鐵嘴烏鴉，啄食罪人的頭顱和腦髓，罪人痛苦號叫，卻又不得死去。之後，他們再次進入灰河，隨著波浪沉沒，被鐵刺刺穿身體，承受萬般苦痛，皮肉腐爛，膿血流出，只剩下白骨漂浮在水面。寒風吹來，他們立刻站立起來。由於前世的罪業牽引，不知不覺間又到了鐵丸地獄。獄卒驅趕罪人，將他們投入熱鐵丸中，手腳立刻腐爛，全身燃燒起火焰，各種劇毒一齊襲來，卻又不得死去。長久受苦之後，從鐵丸地獄出來，到達釿斧地獄。獄卒抓住罪人，將他們按在燒紅的鐵板上，用燒紅的鐵釿斧砍他們的手腳、耳朵、鼻子和身體。罪人痛苦號叫，卻仍然不得死去。長久受罪之後，從釿斧地獄出來，到達豺狼地獄。一群豺狼爭先恐後地前來啃咬，肉被咬掉，骨頭受傷，膿血流出。罪人承受萬般苦痛，卻又不得死去。長久受苦之後，從豺狼地獄出來，到達劍樹地獄。進入劍樹林后，突然颳起一陣暴風，吹落劍樹的葉子，落在罪人身上，頭面身體無不受傷。又有鐵嘴烏鴉啄食罪人的雙眼，罪人痛苦悲號，卻又不得死去。長久受苦之後，從劍樹地獄出來，到達寒冰地獄。有巨大的寒風吹在罪人身上，全身凍傷，皮肉掉落。罪人痛苦叫喚，然後才死去。因為身行不善，口和意念也是如此，所以墮入地獄。 現代漢語譯本
【English Translation】 Fire gatherings (collections of flames). Burning the body entirely, causing bitter, poisonous, hot pain. Groaning and wailing, yet not allowed to die. After enduring suffering for a long time, they emerge from the measuring-fire hell and arrive at the Ash River Hell. The Ash River is five hundred yojanas (an ancient Indian unit of distance, approximately 7-9 miles today) in length, width, and depth. The ash-soup surges and boils, a foul odor permeates, and the swirling waves crash against each other, creating a terrifying sound. From the bottom to the top of the river, iron thorns crisscross. On the banks of the river is a forest of sword trees, whose branches, leaves, flowers, and fruits are all swords. Sinners enter the river and are tossed up and down by the waves. When they sink, they are pierced by the iron thorns, penetrating their bodies inside and out, causing pus and blood to flow. They endure all kinds of suffering, yet are not allowed to die. Then they emerge from the Ash River and reach the other shore, where sharp swords cut and stab their bodies, leaving them covered in wounds. Furthermore, jackals come to gnaw on the sinners, eating their flesh raw. When the sinners flee up the sword trees, the blades point downwards; when they descend from the sword trees, the blades point upwards. When they grasp with their hands, their hands are severed; when they step with their feet, their feet are cut off. Skin and flesh fall away, leaving only white bones connected by tendons. At this time, there are iron-beaked crows on the sword trees, pecking at the sinners' heads and eating their brains. The sinners cry out in bitter pain, yet are not allowed to die. Afterwards, they re-enter the Ash River and sink with the waves, their bodies pierced by the iron thorns, enduring all kinds of suffering. Their skin and flesh rot, pus and blood flow out, leaving only white bones floating on the surface. A cold wind blows, and they immediately stand up. Driven by the karma of their past deeds, they unknowingly arrive at the Iron Ball Hell. The hell-guards drive the sinners and throw them into hot iron balls, their hands and feet immediately rot, and their entire bodies burst into flames. All kinds of poisons assail them, yet they are not allowed to die. After enduring suffering for a long time, they emerge from the Iron Ball Hell and arrive at the Chisel-Axe Hell. The hell-guards seize the sinners and press them onto hot iron plates, using hot iron chisel-axes to chop off their hands, feet, ears, noses, and bodies. The sinners cry out in bitter pain, yet still do not die. After enduring punishment for a long time, they emerge from the Chisel-Axe Hell and arrive at the Jackal Hell. A pack of jackals rushes forward to gnaw on them, tearing away their flesh, injuring their bones, and causing pus and blood to flow. The sinners endure all kinds of suffering, yet are not allowed to die. After enduring suffering for a long time, they emerge from the Jackal Hell and arrive at the Sword Tree Hell. Entering the sword forest, a violent wind suddenly arises, blowing the leaves of the sword trees onto the sinners' bodies, causing injuries to their heads, faces, and bodies. Furthermore, iron-beaked crows peck at the sinners' eyes. The sinners cry out in bitter pain, yet are not allowed to die. After enduring suffering for a long time, they emerge from the Sword Tree Hell and arrive at the Ice Hell. A great cold wind blows upon the sinners' bodies, freezing them entirely, causing their skin and flesh to fall away. The sinners cry out in pain, and then they die. Because their actions were unwholesome, and their speech and thoughts were likewise, they fall into hell. English version
想地獄怖懼毛豎。
黑繩大地獄。有十六小獄周匝圍繞。各縱廣五百由旬。何故名黑繩。其諸獄卒捉彼罪人撲熱鐵上。舒展其身以熱鐵繩絣之使直。以熱鐵斧逐繩道斫罪人作百千段。複次以鐵繩絣鋸之。複次懸熱鐵繩交橫無數。驅迫罪人使行繩間。惡風暴起吹諸鐵繩歷絡其身。燒皮徹肉燋骨沸髓苦毒萬端。餘罪未畢故使不死。故名黑繩。久受苦已乃出黑繩至黑沙地獄。乃至寒冰地獄然後命終。惡意向父母佛及聲聞。則墮黑繩獄苦痛不可稱。
推𥑐大地獄。有十六小獄圍繞。各縱廣五百由旬。何故名推𥑐。有大石山兩山相對。人入此中。山自然合推𥑐其身。骨肉糜碎山還故處。苦毒萬端故使不死。復有大鐵象舉身火然哮呼而來。蹴蹋罪人婉轉其上。身體糜碎膿血流出。號啕悲叫故使不死。復捉罪人臥大石上以大石𥑐。復取罪人臥地鐵杵搗之。從足至頭皮肉糜碎。膿血流出萬毒並至。餘罪未畢故令不死故名推𥑐。久受苦已乃出推𥑐到黑沙地獄。乃至寒冰然後命終。但造三惡業不修三善行。墮推𥑐地獄苦痛不可稱。
叫喚大地獄。有十六小地獄。各縱廣五百由旬。何故名叫喚獄。獄卒捉罪人擲大鑊中。又置大鐵鍑中。熱湯涌沸煮彼罪人。號啕叫喚苦痛辛酸。又取彼罪人擲不𨫼上。反覆煎熬號啕叫喚。餘罪
【現代漢語翻譯】 現代漢語譯本：想到地獄的恐怖，令人毛骨悚然。
黑繩大地獄（Kalasutra）：有十六個小地獄環繞四周，每個小地獄縱橫五百由旬（yojana，古印度長度單位）。為什麼叫做黑繩地獄呢？因為獄卒抓住罪人，將其按在燒熱的鐵板上，伸展開身體，用燒熱的鐵繩捆綁拉直，然後用燒熱的鐵斧沿著鐵繩的軌跡將罪人砍成成百上千段。接著，又用鐵繩捆綁罪人，用鋸子鋸。再將無數燒熱的鐵繩交錯懸掛，驅趕罪人行走于鐵繩之間。這時惡風驟起，吹動鐵繩纏繞罪人的身體，燒焦面板，穿透肌肉，燒焦骨頭，沸騰骨髓，痛苦萬端。因為罪孽未盡，所以讓他們不死。因此叫做黑繩地獄。受苦很久之後，才能從黑繩地獄出來，到達黑沙地獄，乃至寒冰地獄，然後才死去。如果心懷惡意對待父母、佛（Buddha）以及聲聞（Sravaka，小乘佛教的修行者），就會墮入黑繩地獄，所受的痛苦無法形容。
推𥑐（Sanghata）大地獄：有十六個小地獄環繞四周，每個小地獄縱橫五百由旬。為什麼叫做推𥑐地獄呢？因為有兩座巨大的石山相對而立，罪人進入其中，石山自然合攏，將罪人的身體擠壓成肉泥，然後石山恢復原位。罪人痛苦萬端，但不會死去。還有巨大的鐵象，全身燃燒著火焰，吼叫著衝來，踩踏罪人，在罪人身上來回滾動，將罪人的身體碾成肉泥，膿血流出，罪人號啕悲叫，但不會死去。又抓住罪人，讓其躺在巨大的石頭上，用大石頭擠壓。又抓住罪人，讓其躺在鐵地上，用鐵杵搗擊，從腳到頭，皮肉糜爛，膿血流出，各種痛苦一齊降臨。因為罪孽未盡，所以不會死去，因此叫做推𥑐地獄。受苦很久之後，才能從推𥑐地獄出來，到達黑沙地獄，乃至寒冰地獄，然後才死去。如果只是造作三種惡業，不修三種善行，就會墮入推𥑐地獄，所受的痛苦無法形容。
叫喚大地獄（Raurava）：有十六個小地獄，每個小地獄縱橫五百由旬。為什麼叫做叫喚地獄呢？因為獄卒抓住罪人，扔進大鍋里，或者放在大鐵釜中，用沸騰的熱湯煮罪人，罪人號啕叫喚，痛苦辛酸。又抓住罪人，扔到不𨫼（一種刑具）上，反覆煎熬，罪人號啕叫喚。因為罪孽未盡
【English Translation】 English version: Thinking of the terrors of hell, one's hair stands on end in fear.
The Kalasutra (Black Rope) Great Hell: It has sixteen smaller hells surrounding it, each five hundred yojanas (ancient Indian unit of distance) in length and width. Why is it called the Black Rope Hell? Because the hell guards seize the sinners, throw them onto hot iron grounds, stretch out their bodies, and bind them straight with hot iron ropes. Then, using hot iron axes, they chop the sinners into hundreds and thousands of pieces along the path of the ropes. Next, they bind the sinners with iron ropes and saw them apart. Furthermore, countless hot iron ropes are hung crisscross, and the sinners are driven to walk between the ropes. At this time, a fierce wind arises, blowing the iron ropes to entangle their bodies, burning their skin, piercing their flesh, scorching their bones, and boiling their marrow, causing endless suffering. Because their sins are not yet exhausted, they are not allowed to die. Therefore, it is called the Black Rope Hell. After suffering for a long time, they can leave the Black Rope Hell and reach the Black Sand Hell, and even the Cold Ice Hell, before finally dying. If one harbors malice towards parents, the Buddha (enlightened one), and Sravakas (disciples who listen to the Buddha's teachings), they will fall into the Black Rope Hell, and the suffering they endure is indescribable.
The Sanghata (Crushing) Great Hell: It has sixteen smaller hells surrounding it, each five hundred yojanas in length and width. Why is it called the Sanghata Hell? Because there are two huge stone mountains facing each other. When people enter between them, the mountains naturally close together, crushing the sinners' bodies into pulp, and then the mountains return to their original positions. The sinners suffer endlessly, but they do not die. There are also huge iron elephants, their bodies ablaze with fire, roaring as they come, trampling on the sinners, rolling back and forth on their bodies, crushing their bodies into pulp, with pus and blood flowing out. The sinners wail and cry, but they do not die. They are also seized and made to lie on large stones, where they are crushed by large stones. They are also seized and made to lie on iron ground, where they are pounded with iron pestles, from their feet to their heads, their skin and flesh are pulverized, pus and blood flow out, and all kinds of suffering come together. Because their sins are not yet exhausted, they are not allowed to die, therefore it is called the Sanghata Hell. After suffering for a long time, they can leave the Sanghata Hell and reach the Black Sand Hell, and even the Cold Ice Hell, before finally dying. If one only creates the three evil karmas and does not cultivate the three good deeds, they will fall into the Sanghata Hell, and the suffering they endure is indescribable.
The Raurava (Screaming) Great Hell: It has sixteen smaller hells, each five hundred yojanas in length and width. Why is it called the Screaming Hell? Because the hell guards seize the sinners and throw them into large cauldrons, or place them in large iron pots, and boil the sinners in boiling hot water. The sinners wail and scream, suffering bitterly. They are also seized and thrown onto a not𨫼 (a type of torture device), where they are repeatedly fried and tormented, and the sinners wail and scream. Because their sins are not yet exhausted
未畢故使不死故名叫喚。久受苦已乃出叫喚至黑沙地獄。乃至寒水爾乃命終。瞋恚懷毒造諸惡行。墮叫喚地獄。
大叫喚大地獄。有十六小獄。何名大叫喚。取彼罪人著大鐵釜中。又置鐵鑊中。熱湯涌沸煮彼罪人。又擲大𨫼上。反覆煎熬號啕大叫苦痛辛酸。餘罪未畢故使不死名大叫喚。久受苦已出大叫喚至寒冰獄。爾乃命終。習眾邪見。為愛網所牽。造卑陋行。墮大叫喚獄。
燒炙地獄。有十六小地獄。何故名燒炙。將諸罪人置鐵城中。其城火然內外俱赤燒炙罪人。又著鐵樓上。其樓火然內外俱赤。又擲著大鐵陶中。其陶火然內外俱赤。燒炙罪人皮肉燋爛萬毒並至。餘罪未畢故使不死。故名為燒炙。久受苦已出燒炙獄至黑沙獄。乃至寒冰然後命終。為燒炙行墮燒炙地獄。長夜受燒炙苦。
大燒炙地獄。有十六小地獄。縱廣五百由旬。將諸罪人置鐵城中。其城火然內外俱赤。燒炙罪人皮肉燋爛萬毒並至。有大火坑火焰熾盛。其坑兩岸有大火山。捉彼罪人貫鐵叉上豎著火中重火燒炙皮肉燋爛。餘罪未畢故使不死。久受苦已出大燒炙至黑沙地獄。乃至寒冰爾乃命終。舍善果業為眾惡行。墮大燒炙獄。
無間大地獄。有十六小獄。各縱廣五百由旬。捉彼罪人剝取其皮從足至頂。即以其皮纏罪人身。著
【現代漢語翻譯】 現代漢語譯本： 未完成罪業，所以讓他們不死，因此得名『叫喚』（Kiao Huan，呼喚）。長久受苦之後，從叫喚地獄出來，到達黑沙地獄，乃至寒冰地獄，然後才命終。因為瞋恚懷毒，造作各種惡行，所以墮入叫喚地獄。
大叫喚大地獄。有十六個小地獄。為什麼叫做『大叫喚』（Da Kiao Huan，大呼喚）？把那些罪人放在大鐵鍋中，又放置在鐵鑊中，沸騰的熱湯煮著那些罪人。又把他們扔到大𨫼上，反覆煎熬，號啕大叫，苦痛辛酸。未完成罪業，所以讓他們不死，名叫大叫喚。長久受苦之後，從大叫喚地獄出來，到達寒冰地獄，然後才命終。因為習慣各種邪見，被愛慾之網所牽引，造作卑劣的行為，所以墮入大叫喚地獄。
燒炙地獄。有十六個小地獄。為什麼叫做『燒炙』（Shao Zhi，燒烤）？將各種罪人放置在鐵城中，那城燃起火焰，內外都變成赤紅，燒炙罪人。又把他們放在鐵樓上，那樓燃起火焰，內外都變成赤紅。又把他們扔到大鐵陶中，那陶燃起火焰，內外都變成赤紅，燒炙罪人，皮肉焦爛，各種毒痛一齊到來。未完成罪業，所以讓他們不死。所以叫做燒炙。長久受苦之後，從燒炙地獄出來，到達黑沙地獄，乃至寒冰地獄，然後命終。因為燒炙的行為，所以墮入燒炙地獄，長夜遭受燒炙的痛苦。
大燒炙地獄。有十六個小地獄。縱橫各有五百由旬。將各種罪人放置在鐵城中，那城燃起火焰，內外都變成赤紅，燒炙罪人，皮肉焦爛，各種毒痛一齊到來。有巨大的火坑，火焰熾盛。那坑的兩岸有巨大的火山。抓住那些罪人，用鐵叉貫穿，豎立在火中，重重火焰燒炙，皮肉焦爛。未完成罪業，所以讓他們不死。長久受苦之後，從大燒炙地獄出來，到達黑沙地獄，乃至寒冰地獄，然後命終。因為捨棄善果的業，造作各種惡行，所以墮入大燒炙地獄。
無間大地獄。有十六個小地獄。各自縱橫五百由旬。抓住那些罪人，剝取他們的面板，從腳到頭頂。立即用那面板纏繞罪人的身體，放在...
【English Translation】 English version: Not having finished their karma, they are made not to die, hence the name 'Kiao Huan' (Calling and Crying). After enduring suffering for a long time, they emerge from the Kiao Huan hell and arrive at the Black Sand hell, and even the Ice hell, before finally dying. Because of anger, hatred, and creating various evil deeds, they fall into the Kiao Huan hell.
The Great Kiao Huan Great Hell. It has sixteen small hells. Why is it called 'Da Kiao Huan' (Great Calling and Crying)? They take those sinners and place them in a large iron cauldron, and also place them in an iron wok. The boiling hot soup cooks those sinners. They are also thrown onto a large iron plate, repeatedly fried and tormented, wailing and crying, suffering bitterly. Not having finished their karma, they are made not to die, hence the name Da Kiao Huan. After enduring suffering for a long time, they emerge from the Da Kiao Huan hell and arrive at the Ice hell, before finally dying. Because of being accustomed to various evil views, being ensnared by the net of desire, and creating base and vile actions, they fall into the Da Kiao Huan hell.
The Burning and Roasting Hell. It has sixteen small hells. Why is it called 'Shao Zhi' (Burning and Roasting)? They place various sinners in an iron city. The city is set ablaze, turning red inside and out, burning and roasting the sinners. They are also placed on an iron tower. The tower is set ablaze, turning red inside and out. They are also thrown into a large iron pottery. The pottery is set ablaze, turning red inside and out, burning and roasting the sinners, their skin and flesh charred and rotten, all kinds of poisons and pains arriving together. Not having finished their karma, they are made not to die. Hence it is called Shao Zhi. After enduring suffering for a long time, they emerge from the Shao Zhi hell and arrive at the Black Sand hell, and even the Ice hell, before finally dying. Because of the actions of burning and roasting, they fall into the Shao Zhi hell, enduring the suffering of burning and roasting for a long night.
The Great Burning and Roasting Hell. It has sixteen small hells. Each is five hundred yojanas in length and width. They place various sinners in an iron city. The city is set ablaze, turning red inside and out, burning and roasting the sinners, their skin and flesh charred and rotten, all kinds of poisons and pains arriving together. There is a huge fire pit with blazing flames. On both sides of the pit are huge volcanoes. They seize those sinners, pierce them with iron forks, and erect them in the fire, repeatedly burning and roasting them, their skin and flesh charred and rotten. Not having finished their karma, they are made not to die. After enduring suffering for a long time, they emerge from the Great Shao Zhi hell and arrive at the Black Sand hell, and even the Ice hell, before finally dying. Because of abandoning the karma of good fruits and creating various evil deeds, they fall into the Great Shao Zhi hell.
The Avici Great Hell. It has sixteen small hells. Each is five hundred yojanas in length and width. They seize those sinners, peel off their skin from foot to head. Immediately, they wrap the sinner's body with that skin, and place them in...
火車輪蹍熱鐵地。周行反覆身體碎爛。皮肉墮落萬毒並至故使不死。又有鐵城四面火起。東焰至西西焰至東。南北上下亦復如是。焰熾回遑間無空處。東西馳走燒炙其身皮肉燋爛。苦痛辛酸萬毒並至。罪人在中久乃門開。其諸罪人奔走往趣。身諸枝節皆火焰出。走欲至門門自然閉。餘罪未畢故使不死。又其中罪人舉目所見但見惡色。耳聞惡聲鼻聞臭氣。身觸苦痛意念惡法。彈指之頃無不苦時。故名無間地獄。久受苦已命終。為重罪行生惡趣。乃至寒冰地獄。爾乃命終。為重罪行生惡趣業。墮無間獄罪不可稱名。八大地獄各有十六小地獄。
金剛山間別有十地獄十二
二大金剛山間。有大風起名為僧佉。若使風來至四天下及八萬天下。大地諸山去地十里。或至百里飛飏空中皆悉糜碎。如壯士手把輕糠散於空中。由二大山遮止此風。若使風至四天下者。其中眾生溪河江海皆當焦枯。又山間風臭處不凈腥穢酷烈。若使來至四天下者。熏諸眾生皆當失目。又此二山多所饒益。亦是眾生行報所致。
又二山間有十地獄。一名厚云。二名無雲。三名呵呵。四名奈何。五名羊鳴。六名須干提。七名優缽羅。八名拘物頭。九名分陀利。十名缽頭摩。云何名厚云。地獄罪人自然生身。譬如厚云故名厚云。云何名無雲。
【現代漢語翻譯】 現代漢語譯本： 火車輪在灼熱的鐵地上碾壓，罪人週而復始地被碾壓，身體碎裂，皮肉脫落，各種痛苦一齊襲來，卻無法死去。又有鐵城，四面燃起火焰，東邊的火焰燒向西邊，西邊的火焰燒向東邊，南邊和北邊、上面和下面也是如此。火焰熾盛迴旋，沒有一絲空隙。罪人在其中東西奔跑，身體被燒烤，皮肉焦爛，痛苦辛酸，各種毒害一齊襲來。罪人在其中受苦很久，門才打開，那些罪人奔跑著衝向門口，全身的各個關節都冒出火焰。想要跑到門口時，門卻自然關閉，因為罪業未滿，所以無法死去。而且其中的罪人舉目所見，只能看到醜惡的景象，耳朵聽到的是惡毒的聲音，鼻子聞到的是惡臭的氣味，身體感受到的是痛苦的觸覺，心中想的都是邪惡的念頭。即使是彈指一揮間，也沒有不痛苦的時候，所以叫做無間地獄。長久地受苦之後，生命終結，因為生前犯下的重罪，又墮入惡道，乃至寒冰地獄。在那裡生命終結后，又因為生前犯下的重罪，再次墮入惡道。墮入無間地獄所受的罪業，多得無法計數。八大（根本）地獄，每一個地獄各有十六個小地獄。
金剛山之間另有十個地獄和十二個[地獄名稱未給出]
兩座大金剛山之間，有大風颳起，名為僧佉（Samkhya，一種風名）。如果這種風吹到四天下（Sìtiānxià，四大部洲）和八萬天下，大地上所有的山，無論是離開地面十里還是百里，都會被吹到空中，全部粉碎，就像壯士用手把輕糠撒向空中一樣。因為有這兩座大山阻擋，這種風才無法吹到四天下，否則四天下中的眾生，溪流、河流、江海都會被烤乾。而且山間的風氣味惡臭，污穢不堪，腥臭酷烈。如果這種風吹到四天下，薰染所有的眾生，都會使他們失去眼睛。而且這兩座山也多有饒益之處，這也是眾生行為果報所導致的。
兩座山之間有十個地獄，一名厚云，二名無雲，三名呵呵，四名奈何，五名羊鳴，六名須干提（Sugandhi，香），七名優缽羅（Utpala，青蓮花），八名拘物頭（Kumuda，白睡蓮），九名分陀利（Pundarika，白蓮花），十名缽頭摩（Padma，紅蓮花）。什麼叫做厚云地獄？地獄中的罪人自然化生身體，就像厚厚的雲層一樣，所以叫做厚云。什麼叫做無雲？
【English Translation】 English version: The wheels of iron carts crush the hot iron ground. Revolving and repeating, their bodies are shattered. Skin and flesh fall away, and all kinds of suffering come together, yet they cannot die. Moreover, there is an iron city with flames rising on all four sides. The eastern flames reach the west, and the western flames reach the east. The north and south, above and below, are also the same. The flames are intense and swirling, with no empty space. The sinners run east and west, their bodies are scorched, their skin and flesh are burned and rotten. Bitter pain and suffering, all kinds of poisons come together. The sinners suffer for a long time, and then the gate opens. The sinners rush towards the gate, and flames erupt from all their limbs. As they try to reach the gate, it closes naturally. Because their sins are not yet exhausted, they cannot die. Moreover, the sinners within see only evil sights, hear only evil sounds, smell only foul odors, feel only painful sensations, and think only evil thoughts. Even in the blink of an eye, there is no time without suffering. Therefore, it is called the Avici (Avīci, uninterrupted) Hell. After suffering for a long time, their lives end, and because of the heavy sins they committed, they are reborn in evil realms, even in the cold ice hells. After their lives end there, they are again reborn in evil realms because of the heavy sins they committed. The sins suffered in Avici Hell are countless. Each of the eight great hells has sixteen smaller hells.
Between the Vajra (Vajra, diamond) Mountains, there are also ten hells and twelve [hell names not given].
Between the two great Vajra Mountains, a great wind arises, named Samkhya (Samkhya, a type of wind). If this wind were to reach the four continents (Sìtiānxià, four great continents) and the eighty thousand worlds, all the mountains on the earth, whether ten or a hundred miles above the ground, would be blown into the air and completely pulverized, like a strong man scattering light chaff into the air. Because these two great mountains block it, this wind cannot reach the four continents, otherwise the streams, rivers, and seas within the four continents would be scorched dry. Moreover, the wind in the mountains has a foul odor, is unclean, and is intensely putrid. If this wind were to reach the four continents, it would cause all beings to lose their sight. Moreover, these two mountains are also very beneficial, which is also the result of the karmic retribution of beings' actions.
Between the two mountains, there are ten hells: first, Thick Cloud; second, No Cloud; third, He He; fourth, What to Do; fifth, Sheep's Cry; sixth, Sugandhi (Sugandhi, fragrant); seventh, Utpala (Utpala, blue lotus); eighth, Kumuda (Kumuda, white water lily); ninth, Pundarika (Pundarika, white lotus); tenth, Padma (Padma, red lotus). What is called Thick Cloud Hell? The sinners in this hell are naturally born with bodies, like thick clouds, so it is called Thick Cloud. What is called No Cloud?
眾生生身猶如段肉故名無雲。云何名呵呵。苦痛切身皆稱呵呵故名呵呵。云何名奈何。受罪眾生苦痛酸切無所歸依皆稱奈何。云何名羊鳴。受罪眾生苦痛切身欲舉聲語舌不能轉直如羊鳴。云何名須干提華。獄皆黑如須干提華色。云何名優缽羅華。獄皆青如優缽羅華。云何名拘物頭華。獄皆紅如拘物頭色。云何名分陀利華。獄皆白如分陀利華。云何名缽頭摩華。獄皆赤如缽頭摩華色。喻如有簞受六十四斛滿中胡麻。有人百歲持一麻去。如是至盡。厚云地獄受罪未竟。如二十厚云地獄壽。與一無雲地獄壽等。如二十無雲地獄壽。與一呵呵地獄壽等。如二十呵呵地獄壽。與一奈何地獄壽等。如二十奈何地獄壽。與一羊鳴地獄壽等。如二十羊鳴地獄壽。與一須干提地獄壽等。如二十須干提地獄壽。與一優缽羅地獄壽等。如二十優缽羅地獄壽。與一拘物頭地獄壽等。如二十拘物頭地獄壽。與一分陀利地獄壽等。如二十分陀利地獄壽。與一缽頭摩地獄壽等。如二十缽頭摩壽名一中劫。如二十中劫名一大劫。缽頭摩地獄中火焰熾盛。罪人去火一百由旬。火已燒炙去六十由旬。兩耳已聾無所聞知。去五十由旬兩目已盲無所復見。瞿波利比丘已懷噁心。謗舍利弗目揵連。身壞命終墮此缽頭摩地獄中(出長阿含經樓炭大同小異也)。
【現代漢語翻譯】 現代漢語譯本 眾生最初的身體就像一塊肉，所以叫做無雲（Wuyun）。 什麼叫做呵呵（Hehe）？苦痛切身，都發出『呵呵』的聲音，所以叫做呵呵。 什麼叫做奈何（Naihe）？受罪的眾生苦痛酸楚，無所歸依，都發出『奈何』的聲音。 什麼叫做羊鳴（Yangming）？受罪的眾生苦痛切身，想要發出聲音說話，但舌頭不能轉動，只能像羊叫一樣。 什麼叫做須干提華（Sugandhihua）？地獄都是黑色的，像須干提華的顏色。 什麼叫做優缽羅華（Youboluohua）？地獄都是青色的，像優缽羅華。 什麼叫做拘物頭華（Juwutouhua）？地獄都是紅色的，像拘物頭華的顏色。 什麼叫做分陀利華（Fentuolihua）？地獄都是白色的，像分陀利華。 什麼叫做缽頭摩華（Batuomohua）？地獄都是赤色的，像缽頭摩華的顏色。 比喻如果有一個容器，能裝六十四斛的胡麻，有人每過一百年從中取出一粒胡麻，這樣直到取盡。厚云地獄受罪的時間還沒有結束。二十個厚云地獄的壽命，等於一個無雲地獄的壽命。二十個無雲地獄的壽命，等於一個呵呵地獄的壽命。二十個呵呵地獄的壽命，等於一個奈何地獄的壽命。二十個奈何地獄的壽命，等於一個羊鳴地獄的壽命。二十個羊鳴地獄的壽命，等於一個須干提地獄的壽命。二十個須干提地獄的壽命，等於一個優缽羅地獄的壽命。二十個優缽羅地獄的壽命，等於一個拘物頭地獄的壽命。二十個拘物頭地獄的壽命，等於一個分陀利地獄的壽命。二十分陀利地獄的壽命，等於一個缽頭摩地獄的壽命。二十個缽頭摩地獄的壽命叫做一個中劫，二十個中劫叫做一個大劫。 缽頭摩地獄中火焰熾盛，罪人距離火焰一百由旬（yujun，古印度長度單位）。火焰已經燒灼到距離六十由旬的地方，兩耳已經聾了，什麼也聽不見。距離五十由旬的地方，兩眼已經瞎了，什麼也看不見。瞿波利（Guboli）比丘因為懷有噁心，誹謗舍利弗（Sheli fu）和目犍連（Mujianlian），身死命終后墮入這缽頭摩地獄中（出自《長阿含經》，與《樓炭經》大同小異）。
【English Translation】 English version The initial body of sentient beings is like a lump of flesh, hence the name Wuyun (無雲, No Clouds). What is called Hehe (呵呵)? When suffering is intensely felt, people utter 'Hehe' sounds, hence the name Hehe. What is called Naihe (奈何)? Suffering beings, in agony and without refuge, utter 'Naihe' sounds. What is called Yangming (羊鳴)? Suffering beings, in intense pain, try to speak, but their tongues cannot move, and they can only bleat like sheep. What is called Sugandhihua (須干提華)? The hells are all black, like the color of Sugandhihua flowers. What is called Youboluohua (優缽羅華)? The hells are all blue, like the color of Youboluohua flowers. What is called Juwutouhua (拘物頭華)? The hells are all red, like the color of Juwutouhua flowers. What is called Fentuolihua (分陀利華)? The hells are all white, like the color of Fentuolihua flowers. What is called Batuomohua (缽頭摩華)? The hells are all crimson, like the color of Batuomohua flowers. For example, if there is a container that can hold sixty-four hu (斛, ancient measurement unit) of sesame seeds, and someone removes one seed every hundred years until all the seeds are gone, the suffering in the Houyun (厚云, Thick Clouds) hell would still not be over. The lifespan of twenty Houyun hells is equal to the lifespan of one Wuyun hell. The lifespan of twenty Wuyun hells is equal to the lifespan of one Hehe hell. The lifespan of twenty Hehe hells is equal to the lifespan of one Naihe hell. The lifespan of twenty Naihe hells is equal to the lifespan of one Yangming hell. The lifespan of twenty Yangming hells is equal to the lifespan of one Sugandhihua hell. The lifespan of twenty Sugandhihua hells is equal to the lifespan of one Youboluohua hell. The lifespan of twenty Youboluohua hells is equal to the lifespan of one Juwutouhua hell. The lifespan of twenty Juwutouhua hells is equal to the lifespan of one Fentuolihua hell. The lifespan of twenty Fentuolihua hells is equal to the lifespan of one Batuomohua hell. Twenty Batuomohua hell lifespans are called one intermediate kalpa (中劫, zhongjie), and twenty intermediate kalpas are called one great kalpa (大劫, dajie). In the Batuomohua hell, the flames are blazing fiercely. The sinners are a hundred yojana (由旬, ancient Indian unit of distance) away from the fire. The fire has already scorched the area sixty yojana away, and their ears are deaf, unable to hear anything. Fifty yojana away, their eyes are blind, unable to see anything. The Bhikkhu Guboli (瞿波利), harboring evil intentions, slandered Shariputra (舍利弗) and Maudgalyayana (目犍連), and after his death, he fell into this Batuomohua hell (from the 《Dirgha Agama Sutra》, similar to the 《Lou Tan Jing》 with minor differences).
經律異相卷第四十九 大正藏第 53 冊 No. 2121 經律異相
經律異相卷第五十(地獄部下)
梁沙門僧旻寶唱等集阿鼻地獄受諸苦相一十八小地獄各有十八獄圍繞阿鼻二六十四地獄舉因示苦相三五大地獄示受苦相四
阿鼻地獄受諸苦相一
阿鼻地獄者(梁言無遮。又言無間。又言猛火入心)縱廣正等八千由旬。七重鐵城七層鐵網。下有十八隔。周匝七重。皆是刀林。復有七重劍林。四角有四大銅狗。廣長四十由旬。眼如掣電。牙如劍樹。齒如刀山。舌如鐵刺。一切身毛皆然猛火。其煙臭惡。有十八獄卒。口如夜叉。六十四眼散迸鐵丸。狗牙上出高四由旬。牙端火流燒煎鐵車。輪網出火。鋒刃劍戟燒阿鼻城赤如融銅。獄卒八頭六十角。角抄火然。火化成銅覆成刀輪。相次在火焰間。滿阿鼻城。城內有七鐵幢。火涌如沸鐵流融迸涌出四門。上有十八釜。沸銅涌漫滿於城中。二隔間有八萬四千鐵蟒大蛇。吐毒火中身滿城內。其蛇哮吼如天震雷。雨大鐵丸五百。又五百億蟲。八萬四千嘴頭火流如雨而下。滿阿鼻城。此蟲若下猛火大熾照八萬四千由旬獄上。沖大海沃燋山下貫大海底渧如車軸。若有殺父害母罵辱六親。命終之時銅狗化十八車。狀如寶蓋。一切火焰化為玉女。罪人遙
【現代漢語翻譯】 現代漢語譯本 《經律異相》卷第四十九 大正藏第53冊 No. 2121 《經律異相》
《經律異相》卷第五十(地獄部下)
梁朝沙門僧旻、寶唱等編輯。阿鼻地獄承受各種苦難的景象：十八個小地獄，每個地獄都有十八個獄圍繞；阿鼻地獄共有二百六十四個地獄。列舉原因，展示苦難的景象；三十五個大地獄，展示承受苦難的景象。
阿鼻地獄承受各種苦難的景象之一
阿鼻地獄（梁朝話翻譯為『無遮』，又稱為『無間』，又稱為『猛火入心』）：縱橫和高度都是八千由旬（yóu xún，長度單位）。有七重鐵城和七層鐵網。下面有十八層間隔。周圍有七重，都是刀林。還有七重劍林。四個角有四大銅狗，廣度和長度都是四十由旬，眼睛像閃電，牙齒像劍樹，齒列像刀山，舌頭像鐵刺，全身的毛都燃燒著猛火，煙霧臭氣熏天。有十八個獄卒，嘴像夜叉（yè chā，惡鬼），六十四隻眼睛噴射鐵丸。狗牙向上突出，高達四由旬，牙齒的頂端有火焰流動，燒烤鐵車。車輪的網格噴出火焰，鋒利的刀刃和劍戟燒烤阿鼻城，使其赤紅如熔化的銅。獄卒有八個頭和六十個角，角尖燃燒著火焰，火焰化為銅，又化為刀輪，依次在火焰間出現，充滿阿鼻城。城內有七根鐵柱，火焰像沸騰的鐵水一樣涌出，熔化的鐵水噴涌而出，從四個門涌出。上面有十八口大鍋，沸騰的銅水漫溢，充滿整個城市。兩層間隔之間有八萬四千條鐵蟒大蛇，在毒火中吐火，身體充滿整個城市。這些蛇的吼叫聲像天上的雷鳴，降下五百顆巨大的鐵丸，還有五百億隻蟲子，八萬四千個嘴巴噴出火焰，像雨一樣落下，充滿阿鼻城。這些蟲子如果落下，猛火就會大熾，照亮八萬四千由旬的獄上，衝向大海，澆滅沃燋山，向下貫穿到海底，滴落的水滴像車軸一樣粗。如果有人殺父害母，謾罵侮辱六親，臨命終時，銅狗會化為十八輛車，形狀像寶蓋，所有的火焰都會化為玉女。罪人遠遠地
【English Translation】 English version Chapter 49 of the Sutra and Vinaya Differences Taisho Tripitaka Volume 53, No. 2121 Sutra and Vinaya Differences
Chapter 50 of the Sutra and Vinaya Differences (Lower Part of Hell)
Compiled by the Liang Dynasty monks Sengmin and Baochang. The various suffering aspects of Avici Hell: Eighteen small hells, each surrounded by eighteen hells; Avici Hell has a total of two hundred and sixty-four hells. Listing the causes, showing the aspects of suffering; thirty-five great hells, showing the aspects of suffering.
One of the aspects of suffering in Avici Hell
Avici Hell (translated as 'unobstructed' in the Liang Dynasty dialect, also known as 'uninterrupted', also known as 'fierce fire entering the heart'): Its length, width, and height are all eight thousand yojanas (yojana, a unit of length). It has seven layers of iron walls and seven layers of iron nets. Below are eighteen layers of partitions. Surrounded by seven layers, all of which are forests of knives. There are also seven layers of sword forests. In the four corners are four large copper dogs, each forty yojanas in length and width, with eyes like lightning, teeth like sword trees, and rows of teeth like knife mountains, tongues like iron thorns, and all the hairs on their bodies burning with fierce fire, the smoke and stench filling the air. There are eighteen hell guards, with mouths like yakshas (yaksha, a type of demon), sixty-four eyes spewing iron pellets. The dogs' teeth protrude upwards, reaching a height of four yojanas, with flames flowing from the tips of their teeth, burning iron chariots. The wheels' grids spew fire, and the sharp blades and halberds burn Avici City, making it as red as molten copper. The hell guards have eight heads and sixty horns, with flames burning on the tips of the horns, the flames transforming into copper, and then into knife wheels, appearing one after another in the flames, filling Avici City. Inside the city are seven iron pillars, with flames surging like boiling iron, molten iron gushing out, pouring out from the four gates. Above are eighteen large cauldrons, with boiling copper overflowing, filling the entire city. Between the two layers of partitions are eighty-four thousand iron pythons, spitting fire in the poisonous flames, their bodies filling the entire city. The roars of these snakes are like thunder in the sky, raining down five hundred huge iron pellets, and five hundred billion insects, with eighty-four thousand mouths spewing flames, falling like rain, filling Avici City. If these insects fall, the fierce fire will blaze greatly, illuminating the top of the hell for eighty-four thousand yojanas, rushing towards the sea, extinguishing Mount Wokiao, penetrating downwards to the bottom of the sea, the dripping water as thick as cart axles. If someone kills their father or mother, or curses and insults their six relatives, at the time of their death, the copper dogs will transform into eighteen chariots, shaped like jeweled canopies, and all the flames will transform into jade maidens. The sinners from afar
見心喜欲往。風刀解時寒急失聲。寧得好火安在車上然火自爆。即便命終。坐金車瞻玉女。皆捉鐵斧斬截其身。屈伸臂頃直落阿鼻。從上隔如旋火輪至於下隔。身遍隔內。銅狗大吼嚙骨唼髓。獄卒羅剎捉大斧截以叉叉頸令起遍體火焰滿阿鼻獄。閻羅王大聲告敕。癡人獄種。汝在世時。不孝父母邪慢無道。汝今生處名阿鼻獄。獄卒復從下隔更上上隔。經歷八萬四千隔掛身而過至鐵網際。一日一夜即閻浮提六十小劫。盡一大劫。作五逆罪。臨命終時。十八風刀如鐵火車解截其身。以熱逼故便作是言。得好色華清涼大樹于下游戲不亦樂乎。作此念時八萬四千諸惡劍林。化作寶樹華果茂盛行列在前。大熱火焰化為蓮華。罪人疾于暴雨坐蓮華上。鐵嘴諸蟲從火華起穿骨入體躁動。一切劍枝。削于肉骨。無量刀林當上而下。火車爐炭十八苦事一時來迎。此相現時陷墜地下。從下隔上身如華敷遍滿下隔下火熾然。至於上隔身滿其中。熱惱急故張眼吐舌。萬億融銅百千刀輪。從空中下頸入足出。一切苦事過於上說百千萬倍。具五逆者受罪五劫。復有眾生。犯四重禁虛食信施誹謗邪見不識因果。斷學般若毀十方佛。偷僧祇物淫妷無道。逼凈戒尼姊妹親戚。造眾惡事。此人罪報。臨命終時。風刀解身偃臥不定如被楚撻。其心荒越發狂癡想。
【現代漢語翻譯】 現代漢語譯本： （罪人）看見（美好的景象），心中歡喜想要前往。（但當）風刀解體時，寒冷劇烈，失聲慘叫。寧願得到好的火（取暖），（希望）在車上點燃火自焚。（但）即便因此命終，（也只能）坐上金車，看見玉女，（而這些獄卒羅剎）都拿著鐵斧斬斷他的身體。屈伸手臂的瞬間，直接墮入阿鼻地獄。從最上層隔開，像旋轉的火輪一樣到達最下層隔開。身體遍佈在隔間內，銅狗大聲吼叫，啃噬骨頭和骨髓。獄卒羅剎拿著大斧砍截，用叉子叉起脖子，使他起身，遍體火焰，充滿阿鼻地獄。閻羅王大聲告誡：『愚癡的罪人！你在世的時候，不孝順父母，邪惡傲慢，沒有道義。你現在所生的地方名叫阿鼻地獄。』獄卒又從最下層隔開向上，再從最上層隔開向下，經歷八萬四千個隔間，身體掛在上面而過，到達鐵網邊緣。一日一夜相當於閻浮提（Jambudvipa，指我們所居住的這個世界）的六十個小劫，經歷一個大劫。 造作五逆罪（matricide, patricide, arhat-slaying, causing schism in the Sangha, and shedding the blood of a Buddha），臨命終時，十八風刀像鐵火車一樣解截他的身體。因為熱的逼迫，便說出這樣的話：『能得到好顏色、華麗清涼的大樹，在下面遊戲，不是很快樂嗎？』產生這種想法時，八萬四千個諸惡劍林，化作寶樹，華果茂盛，排列在前面。大熱火焰化為蓮花。罪人比暴雨還快地坐到蓮花上，鐵嘴的蟲子從火蓮花中生起，穿骨入體，使他躁動不安。一切劍枝，削割他的肉骨。無量刀林從上而下。火車、爐炭等十八種苦事一時來迎接他。這種景象出現時，便會陷墜到地下。從最下層隔開向上，身體像花一樣鋪滿，遍滿最下層隔開，下面的火焰熾盛燃燒。到達最上層隔開，身體充滿其中。因為熱惱急迫，張眼吐舌。萬億融化的銅汁、成百上千的刀輪，從空中落下，從頸部進入，從足部出來。一切苦事超過上面所說的百千萬倍。具足五逆罪的人，要受罪五個劫。 又有眾生，觸犯四重禁（指比丘戒中的殺、盜、淫、妄），虛假地接受信徒的供養，誹謗邪見，不認識因果，斷絕學習般若（Prajna，智慧），譭謗十方諸佛，偷盜僧團的物品，淫亂放蕩，沒有道義，逼迫清凈持戒的比丘尼、姐妹親戚，造作各種惡事。這種人的罪報，臨命終時，風刀解體，偃臥不定，像被鞭打一樣。他的心神荒亂，發狂產生癡想。
【English Translation】 English version: (The sinner) sees (beautiful scenery), and his heart is happy and wants to go. (But when) the wind-knives dismember him, the cold is severe, and he screams in despair. He would rather get a good fire (to warm himself), (hoping) to light a fire and immolate himself in the cart. (But) even if he dies because of this, (he can only) sit in a golden cart and see jade maidens, (while these jailers and Rakshasas) all hold iron axes to chop off his body. In the blink of an eye, he falls directly into Avici Hell (the hell of incessant suffering). Separated from the uppermost level, like a spinning fire wheel, he reaches the lowest level. His body is all over the compartments, and the copper dogs roar loudly, gnawing at his bones and marrow. The jailer Rakshasas hold large axes to chop him, and use forks to lift his neck, causing him to rise, his body covered in flames, filling Avici Hell. King Yama (the king of the underworld) loudly proclaims: 'Foolish sinner! When you were in the world, you were unfilial to your parents, evil and arrogant, and without morality. The place where you are now born is called Avici Hell.' The jailers again separate from the lowest level upwards, and then from the uppermost level downwards, passing through eighty-four thousand compartments, his body hanging on them as he passes, reaching the edge of the iron net. One day and one night is equivalent to sixty small kalpas (an immense period of time) in Jambudvipa (the world we live in), experiencing one great kalpa. Committing the five heinous crimes (matricide, patricide, arhat-slaying, causing schism in the Sangha, and shedding the blood of a Buddha), at the time of death, the eighteen wind-knives dismember his body like an iron fire cart. Because of the heat, he says such words: 'Isn't it happy to get good-colored, gorgeous, cool trees and play under them?' When this thought arises, eighty-four thousand evil sword forests transform into precious trees, with lush flowers and fruits, arranged in front. The intense heat and flames transform into lotuses. The sinner sits on the lotus faster than a rainstorm, and iron-mouthed insects arise from the fire lotuses, piercing his bones and entering his body, making him restless. All the sword branches cut his flesh and bones. Countless knife forests come down from above. Fire carts, furnaces, charcoal, and eighteen kinds of suffering come to greet him at once. When this phenomenon appears, he will fall into the ground. Separating upwards from the lowest level, his body is spread out like a flower, covering the lowest level, and the flames below burn fiercely. Reaching the uppermost level, his body is filled within. Because of the urgency of the heat and annoyance, he opens his eyes and sticks out his tongue. Trillions of molten copper liquids and hundreds of thousands of knife wheels fall from the sky, entering from the neck and exiting from the feet. All the suffering exceeds what was said above by hundreds of millions of times. Those who have committed the five heinous crimes must suffer for five kalpas. Furthermore, there are sentient beings who violate the four major prohibitions (referring to killing, stealing, sexual misconduct, and lying in the Bhikkhu precepts), falsely accept offerings from believers, slander with evil views, do not recognize cause and effect, cut off the study of Prajna (wisdom), slander the Buddhas of the ten directions, steal the Sangha's (Buddhist monastic order) property, engage in promiscuity and debauchery without morality, and force pure-precept-holding Bhikkhunis (Buddhist nuns), sisters, and relatives, creating all kinds of evil deeds. The karmic retribution for this person is that at the time of death, the wind-knives dismember his body, he lies down and cannot be still, as if being whipped. His mind is desolate, and he goes mad and has delusional thoughts.
見己室宅男女大小。一切皆是不凈之物。屎尿臭處盈流於外。獄卒羅剎以大鐵叉擎。阿鼻獄及諸刀林。化作寶樹及清涼池。火焰化作金葉蓮華諸鐵嘴蟲化為鳧雁。苦痛之聲猶如歌詠。罪人聞此吾當游中。坐火蓮華。眾物競分。狗食其心。俄爾之間。身如鐵華滿十八隔。此等罪人經八萬四千大劫。復入東方十八隔中。如前受苦。南西北方亦復如是。謗方等經。具五逆罪。破壞僧祇。污比丘尼。斷諸善根。具眾罪者身滿阿鼻獄。四支復滿十八隔中。此阿鼻獄但燒如此獄種眾生。劫欲盡時東門即開。見東門外。清泉流水華果林樹一切俱現。是諸罪人從下隔見明火暫歇。從下隔起婉轉腹行。𢫫身上走到上隔中。手攀刀輪。時虛空中雨熱鐵丸。走于東門既至門閫。獄卒羅剎手捉鐵叉逆刺其眼。鐵狗嚙心悶絕而死。南西北門亦復如是。經歷半劫。
十八小地獄各有十八獄圍繞阿鼻二
阿鼻地獄。有十八小地獄。小地獄。各有十八寒地獄。十八黑闇地獄。十八小熱地獄。十八刀輪地獄。十八釰輪地獄。十八火車地獄。十八沸屎地獄。十八鑊湯地獄。十八灰河地獄。五百億釰林地獄。五百億刺林地獄。五百億銅柱地獄。五百億鐵璣地獄。五百億鐵輞地獄。十八鐵窟地獄。十八鐵丸地獄。十八尖石地獄。十八飲銅地獄。如是
【現代漢語翻譯】 現代漢語譯本：看見自己的家宅，男女老少，一切都是不乾淨的東西。糞便尿液等污穢之物盈滿流淌到外面。獄卒羅剎用大鐵叉舉起罪人，阿鼻地獄（梵文Avīci，意為無間地獄）以及各種刀山劍樹，都化作寶樹和清涼的池水。火焰化作金葉蓮花，各種鐵嘴蟲化為野鴨大雁。痛苦的聲音猶如歌唱。罪人聽到這些，心想我應當到其中游玩，坐在火蓮花上。眾多的東西爭相分割罪人的身體，狗啃食他們的心。轉眼之間，身體就像鐵華一樣佈滿十八個隔間。這些罪人經歷八萬四千大劫后，再次進入東方十八隔間中，像之前一樣遭受痛苦。南方、西方、北方也是如此。誹謗方等經典，犯下五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），破壞僧團，玷污比丘尼，斷絕各種善根，犯下各種罪行的人，身體充滿阿鼻地獄，四肢又充滿十八隔間中。這阿鼻地獄只是焚燒如此獄種的眾生。劫數將要結束時，東門就會打開，看見東門外，清澈的泉水流動，華美的果樹林，一切都顯現出來。這些罪人從下隔間看見明亮的火焰暫時熄滅，從下隔間起身，彎著腰腹爬行，拖著身體走到上隔間中，用手攀爬刀輪。這時虛空中降下熱鐵丸。走到東門，到達門檻時，獄卒羅剎用手拿著鐵叉，反過來刺他們的眼睛，鐵狗啃咬他們的心，罪人悶絕而死。南門、西門、北門也是如此。經歷半劫的時間。 十八小地獄各自有十八個地獄圍繞著。阿鼻地獄有十八個小地獄。小地獄各自有十八個寒冰地獄，十八個黑暗地獄，十八個小熱地獄，十八個刀輪地獄，十八個劍輪地獄，十八個火車地獄，十八個沸屎地獄，十八個鑊湯地獄，十八個灰河地獄，五百億個劍林地獄，五百億個刺林地獄，五百億個銅柱地獄，五百億個鐵璣地獄，五百億個鐵輞地獄，十八個鐵窟地獄，十八個鐵丸地獄，十八個尖石地獄，十八個飲銅地獄，像這樣。
【English Translation】 English version: Seeing their own houses, men, women, young and old, all are unclean things. Excrement and urine flow out, filling the surroundings. The prison wardens, the Rakshasas (demon-like beings), lift them with large iron forks. Avīci Hell (Sanskrit for 'Hell of Uninterrupted Suffering') and various forests of knives are transformed into jeweled trees and cool, refreshing ponds. Flames are transformed into golden-leafed lotuses, and various iron-beaked insects are transformed into ducks and geese. The sounds of suffering are like songs. The sinners hear this and think, 'I should go and wander in there, sitting on a lotus of fire.' The many creatures compete to divide the sinners' bodies, and dogs eat their hearts. In an instant, their bodies are covered with iron flowers, filling eighteen compartments. These sinners, after eighty-four thousand great kalpas (aeons), re-enter the eighteen compartments in the east, suffering as before. The south, west, and north are also like this. Those who slander the Vaipulya Sutras (Mahayana Buddhist scriptures), commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat (enlightened being), shedding the blood of a Buddha, and causing disunity in the Sangha (Buddhist community)), destroy the Sangha, defile Bhikshunis (Buddhist nuns), sever all roots of goodness, and commit all kinds of sins, their bodies fill Avīci Hell, and their limbs fill the eighteen compartments. This Avīci Hell only burns beings of this hellish kind. When the kalpa is about to end, the east gate will open, and outside the east gate, clear flowing springs, beautiful fruit tree forests, all will appear. These sinners, seeing the bright flames temporarily extinguished from the lower compartment, rise from the lower compartment, crawling on their bellies, dragging their bodies to the upper compartment, grasping the wheel of knives. At this time, hot iron pellets rain down from the empty sky. Walking to the east gate, reaching the threshold, the prison warden Rakshasa, holding an iron fork in his hand, stabs their eyes backward, and iron dogs gnaw at their hearts, causing them to faint and die. The south, west, and north gates are also like this. They experience half a kalpa. Each of the eighteen minor hells is surrounded by eighteen hells. Avīci Hell has eighteen minor hells. Each minor hell has eighteen ice hells, eighteen dark hells, eighteen small hot hells, eighteen knife-wheel hells, eighteen sword-wheel hells, eighteen fire-cart hells, eighteen boiling excrement hells, eighteen cauldron hells, eighteen ash-river hells, five hundred billion sword-forest hells, five hundred billion thorn-forest hells, five hundred billion copper-pillar hells, five hundred billion iron-pestle hells, five hundred billion iron-wheel hells, eighteen iron-cave hells, eighteen iron-ball hells, eighteen sharp-stone hells, eighteen molten-copper-drinking hells. Like this.
等眾多地獄。阿鼻地獄。死生寒冰中。寒冰獄死生黑闇處。八千萬歲目無所見。受大蟲身婉轉腹行。諸情闇塞為狐狼食之。後生畜生。五千萬身受鳥獸形。還生人中。六根不具貧窮下賤。經五百身後生餓鬼。后遇善知識發菩提心。
十八寒地獄者。八方冰山。山十八隔。復有十八諸小冰山。寒冰山間如瓦蓮華。高十八由旬。上有冰輪。縱廣正等十二由旬。如天雨雹從空而下。劫奪抄盜剝脫凍殺眾生。此人罪報欲命終時。一切刀風化為熱火。罪人作念我今云何不臥冰上。作是念時。獄卒羅剎手執冰輪躡虛而至。罪人見已心便愛念。氣絕命終生冰山上。既生之後。十八冰山如以扇扇。一切寒冰從毛孔入。十八隔中遍滿一隔。剖裂擗拆如赤蓮華。冰輪上下遍覆其身。八方冰山一時俱合。更無餘辭但言阿羅。爾時罪人即彼作是念。我於何時當免寒冰生熱火中。爾時空中有鐵嘴鳥。吐火破冰啄腦。罪人即死。獄卒復以鐵叉打地㖑言活活。應聲即蘇。身火猛熾愿得前冰以滅此火。獄卒復以冰輪迎接置與獄中。如是十八隔中無不經歷。此寒地獄壽命歲數。如四天王天日月八千萬歲。罪畢下生賤貧鄙陋。五十世中為人奴婢。衣不蔽形食不充口。此罪畢已。遇善知識發菩提心。
黑闇地獄者。十八重黑山。十八重黑網。十八
【現代漢語翻譯】 現代漢語譯本： 以及眾多的地獄，如阿鼻地獄（梵文Avīci，意為無間地獄）。在死生寒冰之中，即寒冰地獄的死生黑闇之處，有八千萬歲的時間眼睛什麼也看不見。受刑者以巨大的蟲身婉轉腹行，各種感覺閉塞，被狐狼吞食。之後轉生為畜生，經歷五千萬世的鳥獸之身。再次轉生為人時，六根不全，貧窮下賤。經歷五百世後轉生為餓鬼，之後遇到善知識才發菩提心。
十八寒地獄是這樣的：八方都是冰山，山與山之間有十八重間隔。還有十八座小冰山。寒冰山之間如同瓦片組成的蓮花，高十八由旬（古印度長度單位，一由旬約11-15公里）。上面有冰輪，縱橫廣度相等，都是十二由旬。如同天上下冰雹一樣從空中落下，劫奪、抄掠、剝奪、凍殺眾生。此人罪報將要命終時，一切刀風化為熱火。罪人想：『我現在為什麼不躺在冰上？』這樣想的時候，獄卒羅剎（惡鬼）手持冰輪從空中而來。罪人看見後心中便生愛念，氣絕命終，生在冰山上。既生之後，十八冰山如同用扇子扇動一般，一切寒冰從毛孔進入，十八重間隔中遍滿一隔，剖裂開來如同赤色蓮花。冰輪上下遍覆其身，八方冰山一時合攏，再沒有其他聲音，只有『阿羅』的叫喊。這時罪人便想：『我什麼時候才能免於寒冰，生到熱火之中？』這時空中有鐵嘴鳥，吐火破冰啄食罪人的頭腦，罪人隨即死去。獄卒又用鐵叉打地，喊道：『活活！』罪人應聲復甦，感到身上火勢猛烈，希望得到之前的寒冰來熄滅這火。獄卒又用冰輪迎接，將罪人放置於獄中。像這樣，十八重間隔沒有不經歷的。這寒地獄的壽命歲數，如同四天王天（佛教欲界第一天）的日月八千萬歲。罪報完畢后，下生到卑賤貧窮的地方，五十世中為人奴婢，衣不蔽體，食不果腹。此罪報完畢后，遇到善知識才發菩提心。
黑闇地獄是這樣的：有十八重黑山，十八重黑網，十八重...
【English Translation】 English version: And numerous hells, such as Avīci hell (Avīci: 'hell of incessant torment'). In the midst of death and life in the icy cold, in the dark places of death and life in the ice hell, there are eighty million years during which the eyes see nothing. The condemned writhe and crawl on their bellies in the form of huge worms, their senses blocked, and they are devoured by foxes and wolves. Afterwards, they are reborn as animals, enduring fifty million lifetimes in the form of birds and beasts. When they are reborn as humans again, they are born with incomplete faculties, poor and lowly. After five hundred lifetimes, they are reborn as hungry ghosts, and only then do they encounter a virtuous teacher and develop the aspiration for Bodhi (enlightenment).
The eighteen cold hells are like this: all eight directions are ice mountains, with eighteen layers of separation between the mountains. There are also eighteen small ice mountains. The spaces between the ice mountains are like lotus flowers made of tiles, eighteen yojana (an ancient Indian unit of distance, approximately 7-9 miles) high. Above them are ice wheels, equal in length and width, twelve yojana in size. Like hailstones falling from the sky, they descend, robbing, plundering, stripping, freezing, and killing sentient beings. When the karmic retribution of these people is about to end, all the winds of knives transform into hot fire. The condemned think: 'Why am I not lying on the ice now?' As they think this, the hell-guarding Rakshasa (demon) arrives from the sky, holding an ice wheel in hand. When the condemned see it, they develop a loving thought, and their breath expires, and they are born on the ice mountain. After they are born, the eighteen ice mountains are like being fanned by a fan, and all the cold ice enters through their pores, filling one of the eighteen layers of separation, splitting them open like red lotus flowers. The ice wheels cover their bodies from above and below, and the ice mountains from all eight directions close in at once. There is no other sound but the cries of 'Aro'. At this time, the condemned think: 'When will I be freed from the ice and born into the fire?' At this time, there are iron-beaked birds in the sky, spitting fire, breaking the ice, and pecking at the brains of the condemned, who then die. The hell-guarding Rakshasa then strikes the ground with an iron fork, shouting: 'Live! Live!' The condemned revive in response, feeling the fire raging on their bodies, and wishing to obtain the previous ice to extinguish this fire. The hell-guarding Rakshasa then welcomes them with an ice wheel and places them in the hell. In this way, they experience all eighteen layers of separation. The lifespan in this cold hell is like eighty million years of the sun and moon in the Heaven of the Four Heavenly Kings (the first heaven of desire in Buddhism). After the karmic retribution is complete, they are reborn in lowly and impoverished places, and for fifty lifetimes they are slaves, with clothes that do not cover their bodies and food that is not enough to eat. After this karmic retribution is complete, they encounter a virtuous teacher and develop the aspiration for Bodhi.
The dark hell is like this: there are eighteen layers of dark mountains, eighteen layers of dark nets, eighteen...
重鐵床。十八重鐵縵。一山高八萬四千由旬。一一縵亦厚八萬四千由旬。一一縵間十八重鐵圍山羅剎如林。此山陰闇。偷佛僧燈明。偷盜父母師長。謗說法者。亦毀世俗論義師等。不忌尊卑不知慚愧。以此罪故命欲終時。眼有電光睒迅不停。即作是念。我有何罪常見是火。即閉兩目不願欲見。命欲終時。獄卒羅剎擎大鐵床張大鐵輪。如大隊云乘。空而至。無形有聲。罪人慾往命終。坐鐵床上落黑闇處。刀輪上下斬斷其身。有大鐵烏嘴距長利。從山飛下來摷罪人。痛急疾走求明不得。足下蒺梨穿骨徹髓。如是慞惶經五百萬億歲日月如前。彼人頭打諸黑闇山。腦流眼出。獄卒羅剎以鐵叉叉安眼眶。罪畢乃出。為貧窮人。眼目角睞盲冥無見。或被癩病人所驅逐。如是罪報經五百身。過是以後遇善知識發菩提心。
十八小熱地獄者。如阿鼻獄。亦七重城七重鐵輞。無量諸惡以為莊嚴。以不從師教興惡逆心。不知恩養盜師害師。污師凈食坐師床坐捉師缽盂藏去不凈。作種種惡毒藥飲師。若沙門婆羅門。作諸非法無有慚愧。剝像破塔劫法寶物。殺伯叔父母兄弟姊妹。命欲終時。十八獄卒各以鐵叉擎置一隔獄。如大寶蓋雨微細雨。雨渧如華熱惱入心。見雨清涼即作念言。愿我得坐蔭蓋之下。涼雨灑我不亦樂耶。氣絕命終。如一
【現代漢語翻譯】 現代漢語譯本 重鐵床：十八重鐵縵（覆蓋物）。一座山高八萬四千由旬（古印度長度單位）。每一重縵也厚八萬四千由旬。每一重縵之間有十八重鐵圍山，羅剎（惡鬼）如林。此山陰暗。他們偷盜佛僧的燈明，偷盜父母師長的財物，誹謗說法之人，也詆譭世俗的論辯導師等。他們不顧尊卑，不知慚愧。因為這些罪過，當他們壽命將終時，眼睛裡有電光閃爍不停。他們便會想：『我有什麼罪，總是看見這些火？』於是閉上雙眼不願再看。壽命將終時，獄卒羅剎擎著巨大的鐵床，張開巨大的鐵輪，像一大隊云乘，從空中而來，無形但有聲音。罪人將要死亡時，會坐到鐵床上，落入黑暗之處。刀輪上下斬斷他們的身體。有巨大的鐵烏鴉，嘴和爪子都非常鋒利，從山上飛下來抓罪人。痛苦得急速奔走，卻求不到光明。腳下有蒺藜刺穿骨頭和骨髓。就這樣驚慌失措地經過五百萬億年，日月如前。他們的頭撞擊在黑暗的山上，腦漿流出，眼睛突出。獄卒羅剎用鐵叉叉住他們的眼眶。罪報完畢后才能出來，轉生為貧窮的人，眼睛斜視，盲瞎無見，或者被癩病人所驅逐。這樣的罪報要經歷五百世。過了這些之後，遇到善知識，才能發起菩提心。
十八小熱地獄：如同阿鼻地獄一樣，也有七重城和七重鐵輞，用無量的罪惡來作為裝飾。因為不聽從師長的教誨，興起邪惡叛逆之心，不知感恩圖報，反而盜竊甚至加害師長，玷污師長的清凈食物，坐師長的床座，拿師長的缽盂藏匿不凈之物，製作各種惡毒的藥物給師長飲用。如果是沙門（出家修道者）或婆羅門（古印度教祭司），做出各種非法之事而不知慚愧，剝佛像，破壞佛塔，劫掠佛法寶物，殺害伯父叔父、父母、兄弟姐妹。當他們壽命將終時，十八個獄卒各自用鐵叉擎著他們，安置在一個個隔離的監獄裡。這時，如同巨大的寶蓋一樣，降下微細的雨，雨滴如同火焰，熱惱進入他們的心中。他們看到雨水清涼，便會想：『如果我能坐在蔭蓋之下，涼雨灑在身上，那該有多快樂啊！』氣息斷絕，生命終結，就像一
【English Translation】 English version Heavy Iron Bed: Eighteen layers of iron veils. A mountain is 84,000 yojanas (ancient Indian unit of distance) high. Each veil is also 84,000 yojanas thick. Between each veil are eighteen layers of Iron Encircling Mountains, with Rakshasas (demons) as numerous as trees. This mountain is dark and gloomy. They steal the lamp offerings of Buddhist monks, steal from their parents and teachers, slander those who preach the Dharma, and denigrate secular debaters. They disregard rank and show no shame. Because of these sins, when their lives are about to end, their eyes flash with incessant lightning. They will then think: 'What sin have I committed that I always see these fires?' So they close their eyes, unwilling to see. When their lives are about to end, the prison guard Rakshasas carry a huge iron bed and unfurl a huge iron wheel, like a great cloud formation, coming from the sky, formless but with sound. When the sinner is about to die, they will sit on the iron bed and fall into a dark place. The knife wheel cuts their bodies up and down. There are huge iron crows with long, sharp beaks and claws, flying down from the mountain to tear at the sinners. In agony, they run frantically, seeking light but finding none. Thorns under their feet pierce through bone and marrow. In such panic, they spend five million trillion years, with days and nights as before. Their heads strike against the dark mountains, brains flowing out, eyes popping out. The prison guard Rakshasas use iron forks to hold their eye sockets. Only after their sins are exhausted can they emerge, to be reborn as poor people, with squinting, blind eyes, or be driven away by lepers. Such retribution lasts for five hundred lifetimes. After this, they may encounter a virtuous friend and arouse Bodhicitta (the aspiration for enlightenment).
Eighteen Small Hot Hells: Like Avici Hell, they also have seven layers of walls and seven layers of iron rims, adorned with countless evils. Because they do not follow the teachings of their teachers, they give rise to evil and rebellious thoughts, are ungrateful, and steal from or even harm their teachers, defile their teachers' pure food, sit on their teachers' seats, take their teachers' bowls and hide unclean things, and prepare various poisonous medicines for their teachers to drink. If they are Shramanas (ascetics) or Brahmins (ancient Indian priests), they commit various illegal acts without shame, peel off Buddha images, destroy pagodas, and plunder Dharma treasures, kill uncles, aunts, parents, brothers, and sisters. When their lives are about to end, eighteen prison guards each hold them with iron forks and place them in separate prisons. At this time, like a huge canopy, fine rain falls, raindrops like flames, and heat enters their hearts. Seeing the cool rain, they will think: 'If I could sit under the shade and have the cool rain sprinkle on me, how happy would I be!' Their breath ceases, their lives end, like a
瞬頃即坐劍林上。百億劍刃。刃皆出火燒刺其身。空中寶蓋化為火輪。從上而下直劈其頂。身體碎裂為數千段。上雨銅丸從毛孔入。獄卒羅剎以大鐵叉刺罪人眼。或以鐵箭貫射其心悶絕而死。須臾還活坐劍床上。旋嵐猛風吹墮地獄。時閻羅王告言。獄種汝作眾惡。殺師謗師。汝今生處名拔舌阿鼻。汝在此獄當經三劫。作是語已即滅不現。
刀輪地獄者。四面刀山。于眾山間積刀如輪。有八百萬億極大刀輪。隨次而下猶如雨渧。以樂苦惱他殺害眾生。命終之時。患逆氣病心堅如石。即作是愿。得一利刀削此諸患不亦快乎。是時獄卒頂戴刀輪翳令不現。至罪人所卑言遜辭。我有利刀能割重病。罪人歡喜即自念言。唯此為快。氣絕命終生刀輪上。如醉象走墮刀山間。是時四山一時俱合。四種刀山割切其身。不自勝持悶絕而死。獄卒羅剎驅蹙罪人。令登刀山來至山頂。刀傷足下乃至於心。畏獄卒故匍匐而上。既至山頂。獄卒手執一切樹揲。未死之間鐵狗嚙心楚毒百端。鐵蟲唼食肉皆都盡。尋復唱活。腳著鐵輪從空而下。一日一夜六十億生六十億死。如是眾多如四天王壽八千萬歲。罪畢乃出墮在畜生。五百世中有供眾口。復五百世受卑賤形。后遇善知識發菩提心。
劍輪地獄者。縱廣正等五十由旬。滿中劍樹其樹多
【現代漢語翻譯】 現代漢語譯本 瞬間罪人便坐在劍林之上，無數的劍刃，每一刃都噴出火焰燒灼刺穿他的身體。空中的寶蓋化為火輪，從上而下直接劈向他的頭頂，身體碎裂成數千段。天上降下銅丸，從毛孔進入體內。獄卒羅剎（Rakshasa，惡鬼）用大鐵叉刺罪人的眼睛，或者用鐵箭射穿他們的心臟，罪人悶絕而死。片刻之後又復活，重新坐在劍床上。旋風猛烈地將他吹墮地獄。這時閻羅王（Yama，地獄之王）宣告說：『你這罪人，造作各種惡業，殺害師長，誹謗師長。你現在所生的地獄名為拔舌阿鼻（Avici，無間地獄）。你在此獄中應當經歷三劫（kalpa，極長的時間單位）。』說完這些話，閻羅王就消失不見了。
刀輪地獄，四面都是刀山，山間堆積著像輪子一樣的刀。有八百萬億個巨大的刀輪，依次落下，如同雨滴一般。因為（罪人生前）以苦惱加於他人，殺害眾生，所以在命終之時，患上逆氣病，心硬如鐵。這時他便會產生這樣的願望：如果能有一把利刀削去這些痛苦，那該有多好啊！這時，獄卒頭頂戴著刀輪，隱藏身形，來到罪人面前，卑躬屈膝地說：『我有利刀，能割除你的重病。』罪人聽了非常高興，心中暗想：『這真是太好了！』氣絕命終之後，便生於刀輪之上，如同醉像一般奔走，墮入刀山之間。這時，四面的刀山同時合攏，四種刀山切割他的身體，讓他無法承受，悶絕而死。獄卒羅剎驅趕罪人，讓他們登上刀山，來到山頂。刀刃割傷他們的腳，一直到心臟。因為畏懼獄卒，他們只能匍匐而上。到達山頂后，獄卒手持各種樹枝抽打他們。未死之時，鐵狗啃噬他們的心臟，各種痛苦一起襲來。鐵蟲啃食他們的肉，直到全部吃盡。不久之後，他們又重新活過來。腳踩著鐵輪，從空中落下。一日一夜之間，經歷六十億次生，六十億次死。像這樣眾多的苦難，如同四天王（Four Heavenly Kings）的壽命八千萬歲一樣漫長。罪業結束之後，才能脫離地獄，墮入畜生道。五百世中，只能提供眾生食物。再過五百世，受卑賤的形體。之後遇到善知識，才能發起菩提心（Bodhicitta，覺悟之心）。
劍輪地獄，縱橫長寬都是五十由旬（Yojana，古印度長度單位），裡面佈滿了劍樹，樹上有很多劍。
【English Translation】 English version In an instant, the sinner sits upon a forest of swords. Countless blades, each emitting fire, burn and pierce his body. The jeweled canopy in the sky transforms into a wheel of fire, descending directly upon his head, shattering his body into thousands of pieces. Copper pellets rain down from above, entering through his pores. The Rakshasa (惡鬼) jailers pierce the eyes of the sinners with large iron forks, or shoot iron arrows through their hearts, causing them to faint and die. After a moment, they revive and sit again upon the sword bed. A violent whirlwind blows them down into hell. Then Yama (地獄之王), the King of Hell, proclaims: 'You, sinner, have committed various evils, killing and slandering teachers. The hell where you are now born is called Tongue-Pulling Avici (無間地獄). You shall remain in this hell for three kalpas (極長的時間單位).' Having spoken these words, Yama disappears.
The Hell of Sword Wheels is surrounded by mountains of swords on all sides, with piles of swords between the mountains like wheels. There are eight hundred million trillion enormous sword wheels, descending in order like raindrops. Because (in their previous lives) they inflicted suffering on others and killed living beings, at the time of death, they suffer from rebellious illnesses, and their hearts become as hard as stone. At that moment, they wish: 'If only I had a sharp knife to cut away these sufferings, how wonderful would that be!' Then, a jailer wearing a sword wheel on his head, concealing his form, approaches the sinner and says humbly: 'I have a sharp knife that can cut away your serious illness.' The sinner is overjoyed and thinks to himself: 'This is truly wonderful!' After breathing his last breath, he is born upon the sword wheel, running like a drunken elephant, falling among the mountains of swords. At that moment, the four mountains close in together, and the four types of sword mountains cut his body, causing him unbearable suffering, and he faints and dies. The Rakshasa jailers drive the sinners, forcing them to climb the sword mountains to the summit. The blades cut their feet, all the way to their hearts. Fearing the jailers, they can only crawl upwards. Upon reaching the summit, the jailers strike them with various tree branches. Before they die, iron dogs gnaw at their hearts, causing them all kinds of pain. Iron worms devour their flesh until it is all gone. Soon after, they revive again. Their feet are placed on iron wheels, and they descend from the sky. In one day and one night, they experience sixty billion births and sixty billion deaths. Such numerous sufferings are as long as the eighty million-year lifespan of the Four Heavenly Kings. After their sins are exhausted, they can escape hell and fall into the animal realm. For five hundred lifetimes, they can only provide food for others. For another five hundred lifetimes, they suffer a lowly form. Only after encountering a virtuous teacher can they awaken the Bodhicitta (覺悟之心).
The Hell of Sword Wheels is fifty Yojana (古印度長度單位) in length and width, filled with sword trees, which are covered with many swords.
少。如稻麻竹葦。一一劍樹高四十由旬。八萬四千劍輪為葉。八萬四千劍輪為華。八萬四千劍輪為果。八萬四千沸銅為枝。以樂殺無厭。如此罪人臨命終時。遇大熱病即作念言。我今身體時熱時寒。舉身堅強猶如鐵砧。即作愿言。得金剛劍割卻此患樂不可言。是時獄卒即自化身。如己父母親友之形。在其人前而告之言。我有秘法如卿所念當用相遺。罪人云急急欲得。氣絕命終如馬奔走生劍華中。無量劍刀削骨破肉碎落如空。復有鐵烏。從樹上下挑眼啄耳。有大羅剎。手捉鐵斧破頭出腦。鐵狗來舐死已唱活。驅令上樹。未至樹端身碎如塵。一日一夜殺身如塵不可稱數。殺人罪故受如此殃經八萬億歲生畜生中。身常負重死復剝皮。經五百世還生人中。貧窮短命多病消瘦。過是已后遇善知識發菩提心。
火車地獄者。一一銅鑊。縱廣正等四十由旬。滿中火。下有十二輪。上有九千四火輪。自有眾生為佛弟子。及事梵天九十六種。及在家者誑惑邪命諂曲作惡。如此罪人慾命終時。風大先動身冷如冰。即作是念。何時當得大猛火聚。入中坐者永除冷病。作是念已。獄卒羅剎化作火車如金蓮華。獄卒在上如童男像。手執白拂鼓舞而至。罪人愛著。若坐此上快不可言。氣絕命終載火車上。支節火然身體燋散。獄卒唱活應聲還活
【現代漢語翻譯】 現代漢語譯本 少。比如稻、麻、竹、葦。每一棵劍樹高四十由旬（yóuxún，古印度長度單位，約合11-15公里）。八萬四千劍輪為葉，八萬四千劍輪為花，八萬四千劍輪為果，八萬四千沸騰的銅汁為枝。因為喜歡殺戮而沒有厭足。這樣的罪人在臨命終時，遇到大熱病，就想念說：『我現在身體時而發熱時而發冷，全身堅硬猶如鐵砧。』就發願說：『如果能用金剛劍割去這痛苦，快樂得無法形容。』這時獄卒就自己化身，變成他的父母親友的樣子，在他的面前告訴他說：『我有一種秘法，可以像你所想的那樣用來幫助你。』罪人說：『我急切地想要得到。』氣絕命終后，像馬奔跑一樣生在劍華之中。無數的劍刀削骨破肉，碎落如雨。又有鐵烏鴉，從樹上下啄他的眼睛和耳朵。有大羅剎（Lu剎shā，惡鬼名），手拿鐵斧劈開他的頭顱取出腦髓。鐵狗來舔舐，死了之後又唱令他復活，驅趕他上樹。還沒到樹頂，身體就碎成塵土。一日一夜被殺身體碎成塵土，不可計數。因為殺人的罪過，所以遭受這樣的災殃，經過八萬億歲，生在畜生道中。身體常常負重，死了又被剝皮。經過五百世，還生在人道中，貧窮短命，多病消瘦。過了這些之後，遇到善知識，發起菩提心。
火車地獄是這樣的：每一個銅鑊（huò，大鍋）縱橫都是四十由旬。裡面裝滿了火。下面有十二個輪子，上面有九千四百個火輪。自有眾生作為佛弟子，以及事奉梵天（Fàntiān，印度教主神）的九十六種外道，以及在家之人，用虛假的言辭迷惑他人，用邪惡的手段獲取供養，諂媚欺詐，作惡多端。這樣的罪人在將要命終時，風大先動，身體寒冷如冰。就想念說：『什麼時候才能得到一大堆猛烈的火焰，進入其中坐著，永遠消除寒冷的病痛。』這樣想念之後，獄卒羅剎就變化成火車，像金蓮花一樣。獄卒在上面，像童男的形象，手拿白拂，敲鼓跳舞而來。罪人貪愛執著，心想如果能坐在這上面，快樂得無法形容。氣絕命終后，被載在火車上，肢體關節燃燒，身體焦爛分散。獄卒唱令他復活，應聲就又活了。
【English Translation】 English version Few. Like rice, hemp, bamboo, and reeds. Each sword tree is forty yojanas (yóuxún, an ancient Indian unit of distance, approximately 11-15 kilometers) high. Eighty-four thousand sword wheels serve as leaves, eighty-four thousand sword wheels as flowers, eighty-four thousand sword wheels as fruits, and eighty-four thousand boiling copper streams as branches. Because of the insatiable pleasure in killing. When such a sinner is about to die, they encounter a severe fever and think: 'My body is sometimes hot and sometimes cold, and my whole body is as hard as an anvil.' They then make a vow: 'If I could use a vajra (jīngāng, diamond; thunderbolt) sword to cut away this suffering, the joy would be indescribable.' At this time, the prison guard transforms themselves into the form of their parents and friends, and tells them: 'I have a secret method that can help you as you wish.' The sinner says: 'I urgently want to obtain it.' After their breath expires and they die, they are born in a sword flower like a galloping horse. Countless swords and knives cut their bones and break their flesh, scattering like rain. Furthermore, there are iron crows that come down from the trees to peck at their eyes and ears. There are large Rakshasas (Lu剎shā, a type of demon) who hold iron axes and split open their heads to take out their brains. Iron dogs come to lick them, and after they die, they are commanded to revive and driven up the tree. Before reaching the top of the tree, their bodies are crushed into dust. Day and night, their bodies are killed and crushed into dust, an uncountable number of times. Because of the sin of killing, they suffer such calamities, and after eighty trillion years, they are born into the animal realm. Their bodies constantly bear heavy burdens, and after they die, they are skinned. After five hundred lifetimes, they are still born in the human realm, poor, short-lived, sickly, and emaciated. After these sufferings, they encounter a good teacher and arouse the Bodhi mind.
The Chariot of Fire Hell is like this: Each copper cauldron (huò, large pot) is forty yojanas in length and width. It is filled with fire. Below are twelve wheels, and above are nine thousand four hundred fire wheels. There are beings who are disciples of the Buddha, as well as ninety-six kinds of heretics who serve Brahma (Fàntiān, the Hindu god of creation), and laypeople who deceive others with false words, obtain offerings through evil means, and are flattering and deceitful, committing many evil deeds. When such a sinner is about to die, the wind element moves first, and their body becomes as cold as ice. They then think: 'When will I be able to obtain a large pile of fierce flames, enter it and sit, and forever eliminate the cold sickness?' After thinking this, the prison guard Rakshasa transforms into a chariot of fire, like a golden lotus flower. The prison guard is on top, in the image of a young boy, holding a white whisk, drumming and dancing as they approach. The sinner is greedy and attached, thinking that if they could sit on this, the joy would be indescribable. After their breath expires and they die, they are carried on the chariot of fire, their limbs and joints burn, and their body is charred and scattered. The prison guard commands them to revive, and they revive in response.
。火車轢身凡十八反碎身如塵。天雨沸銅遍灑身體即便還活。如是往反上至湯際下墮鑊中。火車所轢一日一夜九十億死九十億生。此人罪畢生貧賤家為人所使。系屬於他不得自在。償利養畢久乃得脫。由前出家善心功德。遇善知識為其說法。心開意解成阿羅漢。
沸屎地獄者。八十由旬十八鐵城。一一鐵城有十八隔。一一隔中四壁皆有百億萬劍樹。地如刀刃。刃厚三尺。于其刃上百千蒺梨不可稱計。一一蒺梨及劍樹間。生諸鐵蟲其數無量。一一鐵蟲有百千頭。一一頭有百千嘴。嘴頭皆有百千蚖蟲。此諸蚖蟲口吐熱屎。沸如融銅滿鐵郭內。上有鐵網鐵烏。以破八戒齋。污沙彌尼式叉摩尼。污比丘戒比丘尼戒。污優婆塞戒優婆夷戒。如是七眾及餘一切。污僧凈飯污父母食。偷竊先啖不凈手捉。及僧知事以自恃故污僧凈食。四部弟子以不凈身坐僧祇床。犯偷蘭遮久不懺悔。虛食僧食坐僧眾中與僧布薩。如是眾多無量不凈惡業罪人。臨命終時舉身皆香。如麝香子不可堪處。即作是念。當於何處不聞此香。獄卒化身猶如畫瓶中盛糞穢。至罪人所以手摩觸。令彼罪人心生愛著。氣絕命終墮沸屎中。身體糜爛眾蟲唼食削骨徹髓。以渴逼故飲熱沸屎。蚖蟲蛆蟲唼其舌根。一日一夜九十億生九十億死。罪畢乃出生貧賤家不得自在。
【現代漢語翻譯】 現代漢語譯本：火車碾壓身體，總共十八次，碎裂如塵土。天空降下沸騰的銅水，遍灑身體，即便如此還能復活。就這樣往復，上至沸湯邊緣，下墮入鐵鑊之中。被火車碾壓，一日一夜之間，九十億次死亡，九十億次出生。此人罪業完畢后，出生于貧賤之家，為人所使喚，受制於他人，不得自由。償還完所貪圖的利養后，很久才能脫離苦難。由於之前出家時的善心功德，遇到善知識為他說法，心開意解，最終成為阿羅漢（Arahan，斷盡煩惱，證入涅槃的聖者）。
沸屎地獄：有八十由旬（Yojana，古印度長度單位）寬廣，由十八座鐵城構成。每一座鐵城有十八層隔斷。每一層隔斷的四壁上，都有百億萬棵劍樹。地面如同刀刃，刀刃厚三尺。刀刃之上，生長著數不清的蒺藜。每一顆蒺藜和劍樹之間，都生長著無數的鐵蟲。每一隻鐵蟲有百千個頭，每一個頭有百千張嘴，嘴裡都有百千條蚖蟲。這些蚖蟲口中吐出熱屎，像融化的銅水一樣，充滿鐵城之內。上方有鐵網和鐵烏鴉。
這些是用來懲罰那些破壞八關齋戒（Astanga-sila，佛教的一種戒律）、玷污沙彌尼（Sramaneri，出家女眾）、式叉摩尼（Siksamana，準比丘尼）的，玷污比丘戒（Bhikkhu-sila，比丘的戒律）、比丘尼戒（Bhikkhuni-sila，比丘尼的戒律）的，玷污優婆塞戒（Upasaka-sila，在家男居士的戒律）、優婆夷戒（Upasika-sila，在家女居士的戒律）的。像這樣，違犯七眾戒律以及其他一切罪行，玷污僧眾的凈飯，玷污父母的食物，偷竊后先吃，用不乾淨的手拿取，以及僧眾的執事人員因為自恃身份而玷污僧眾的凈食。四部弟子用不乾淨的身體坐在僧眾的床鋪上，犯了偷蘭遮罪（Sthulatyaya，一種罪名）很久不懺悔，虛假地食用僧眾的食物，坐在僧眾之中與僧眾一起布薩（Posadha，佛教的齋戒儀式）。像這樣眾多無量的不凈惡業罪人，臨命終時全身都散發香味，像麝香一樣無法忍受。他們就會想，到什麼地方才能聞不到這種香味呢？獄卒化身成裝滿糞穢的瓶子，來到罪人面前用手觸控，使罪人生起愛戀之心。斷氣命終后，就墮入沸屎之中。身體糜爛，被眾蟲啃食，削骨徹髓。因為口渴的緣故，飲用熱沸的屎水，蚖蟲蛆蟲啃食他們的舌根。一日一夜之間，九十億次出生，九十億次死亡。罪業完畢后，才出生於貧賤之家，不得自由。
【English Translation】 English version: The train crushed the body a total of eighteen times, shattering it into dust. Boiling copper rained down from the sky, drenching the body, yet it would revive. This cycle repeated, ascending to the edge of the boiling broth and falling into the iron cauldron. Crushed by the train, there were ninety billion deaths and ninety billion births in a single day and night. After this person's sins were exhausted, they would be born into a poor and lowly family, to be used by others, subject to them, and without freedom. After repaying the benefits they had greedily sought, they would be able to escape their suffering after a long time. Due to the merits of their previous renunciation, they would encounter a virtuous teacher who would preach the Dharma to them, opening their minds and understanding, and ultimately becoming an Arahan (Arahan, a saint who has exhausted all defilements and entered Nirvana).
The Boiling Excrement Hell: It is eighty Yojana (Yojana, an ancient Indian unit of length) wide and consists of eighteen iron cities. Each iron city has eighteen layers of partitions. On the four walls of each partition, there are hundreds of billions of sword trees. The ground is like a blade, three feet thick. On the blade, countless caltrops grow. Between each caltrop and sword tree, countless iron insects grow. Each iron insect has hundreds of thousands of heads, and each head has hundreds of thousands of mouths, and each mouth has hundreds of thousands of worms. These worms spew hot excrement from their mouths, like molten copper, filling the iron city. Above are iron nets and iron crows.
These are used to punish those who break the Eight Precepts (Astanga-sila, a Buddhist precept), defile Sramaneri (Sramaneri, a female monastic), Siksamana (Siksamana, a probationary Bhikkhuni), defile Bhikkhu precepts (Bhikkhu-sila, precepts of Bhikkhus), Bhikkhuni precepts (Bhikkhuni-sila, precepts of Bhikkhunis), defile Upasaka precepts (Upasaka-sila, precepts of male lay devotees), Upasika precepts (Upasika-sila, precepts of female lay devotees). Like this, violating the precepts of the seven assemblies and all other sins, defiling the pure food of the Sangha, defiling the food of parents, stealing and eating first, taking with unclean hands, and the Sangha's affairs personnel defiling the pure food of the Sangha because of their self-importance. Disciples of the four assemblies sit on the Sangha's beds with unclean bodies, commit the Sthulatyaya offense (Sthulatyaya, a type of offense) for a long time without repenting, falsely eat the Sangha's food, sit among the Sangha and perform Posadha (Posadha, a Buddhist fasting ceremony) with the Sangha. Like this, numerous and immeasurable impure and evil karma sinners, when they are about to die, their whole body emits a fragrance, like musk, which is unbearable. They will think, where can I go to not smell this fragrance? The hell guard transforms into a bottle filled with filth, comes to the sinner and touches them with their hand, causing the sinner to develop a loving attachment. After their breath is cut off and they die, they fall into the boiling excrement. The body rots, is eaten by insects, scraping the bones and penetrating the marrow. Because of thirst, they drink the hot boiling excrement, and worms eat their tongue roots. In a single day and night, there are ninety billion births and ninety billion deaths. After their sins are exhausted, they are born into a poor and lowly family, without freedom.
設生世時恒值惡王屬邪見主。種種惡事逼切其身。癭瘇惡創以為衣服。宿世聞法善因緣故。遇善知識出家學道成阿羅漢。
十八鑊湯地獄者。有十八鑊。縱廣正等各四十由旬。七重鐵網滿中沸鐵。五百羅剎鼓大石炭。燒其銅鑊焰焰相次。經六十日火不可滅。閻浮提日滿十二萬歲。鑊湯上涌化成火輪。還入鑊中。以毀佛禁戒殺生祠祀。為啖肉故焚燒山野傷害眾生。生啖眾生以火焚燒。如此罪人命欲終時。身心煩悶失大小便不自禁制。或熱如湯或冷如冰。即作是念。得大溫水入中沐浴不亦樂乎。獄卒羅剎化作僮僕。手擎湯盆至罪人所。心生愛樂。氣絕命終生鑊湯中。速疾消爛唯余骨在。鐵叉掠出鐵狗嗗之。嘔吐在地尋復還活。獄卒驅蹙還令入鑊。鐵鑊熱故攀劍樹上。骨肉斷壞落鑊湯中。一日一夜恒沙死生。罪畢生為豬羊雞狗。短命之處無不經歷。如是受身八千萬歲。命終之後還生人中。受二種報。一者多病。二者短命。過算數劫遇善知識。受持五戒行六波羅蜜。
灰河地獄者。長二百由旬。廣十二由旬。下有利刀岸上劍樹。滿中猛火廣十二丈。復有融灰以覆火上。厚四十丈。以偷盜父母師長善友兄弟姊妹。如是癡人無有慚愧。不識恩養不從師教。此人罪報命欲終時。氣滿心腹喘息不續。即作是念。我心如泥氣
【現代漢語翻譯】 現代漢語譯本：假設某人在世時，總是遇到邪見之王統治的惡劣時代。各種惡事逼迫他的身體，長滿癭瘤惡瘡，如同穿了衣服一般。因為前世聽聞佛法的善因緣，遇到善知識而出家學道，最終成就阿羅漢果位。
十八鑊湯地獄是這樣的：有十八口大鑊，每口鑊的縱、橫、高都相等，各有四十由旬（Yojana，古印度長度單位）。七重鐵網覆蓋其上，鑊中盛滿沸騰的鐵水。五百個羅剎（Rakshasa，惡鬼）敲打著巨大的石炭，燃燒銅鑊，火焰相繼不絕。經過六十日，火焰也不會熄滅。閻浮提（Jambudvipa，我們所居住的這個世界）的時間相當於十二萬年。鑊湯向上涌起，化成火輪，又落回鑊中。這是因為那些人毀壞佛的禁戒，殺生祭祀，爲了吃肉而焚燒山野，傷害眾生，生吃眾生，用火焚燒他們。這樣的罪人在臨命終時，身心煩悶，大小便失禁。或者感覺熱得像在湯中，或者感覺冷得像在冰中。於是就想：『如果能進入溫暖的水中沐浴，那該有多快樂啊！』獄卒羅剎就變化成童僕，手裡拿著湯盆來到罪人面前。罪人生起愛戀之心，氣絕命終，就生到鑊湯之中。身體迅速消爛，只剩下骨頭。獄卒用鐵叉把骨頭撈出來，鐵狗爭相啃食。骨頭被嘔吐在地上，隨即又復活。獄卒驅趕著罪人，再次讓他進入鑊中。因為鐵鑊太熱，罪人就攀爬劍樹。骨肉斷裂，掉入鑊湯之中。一日一夜之間，經歷恒河沙數般的死亡和出生。罪報結束后，轉生為豬、羊、雞、狗等。在短命的地方無不經歷。這樣受身八千萬歲。命終之後，還會轉生為人，承受兩種果報：一是多病，二是短命。經過無數劫后，遇到善知識，受持五戒，修行六波羅蜜（Six Paramitas）。
灰河地獄是這樣的：長二百由旬，寬十二由旬。下面有利刀，岸上有劍樹。河中充滿猛火，火焰高十二丈。又有融化的灰燼覆蓋在火焰之上，厚四十丈。這是因為那些人偷盜父母、師長、善友、兄弟姊妹的財物。這些愚癡的人沒有慚愧之心，不識恩情，不聽從師長的教誨。這種人受罪報時，在臨命終時，氣息充滿心腹，喘息不止。於是就想：『我的心像泥土一樣。』
【English Translation】 English version: Suppose someone, during their lifetime, constantly encounters evil times ruled by a king with wrong views. Various evil deeds oppress their body, covered with goiters and sores as if wearing clothes. Due to the good karmic connection of hearing the Dharma in a past life, they encounter a virtuous teacher, renounce the world, study the Way, and ultimately attain the state of an Arhat (one who has attained enlightenment).
The Eighteenth Cauldron of Boiling Water Hell is like this: There are eighteen large cauldrons, each equal in length, width, and height, measuring forty Yojana (ancient Indian unit of distance) each. Seven layers of iron nets cover them, filled with boiling iron water. Five hundred Rakshasas (demons) beat large stone coals, burning the copper cauldrons, with flames succeeding one another without end. Sixty days pass, and the flames do not extinguish. The time in Jambudvipa (the world we live in) is equivalent to one hundred and twenty thousand years. The boiling water surges upwards, transforming into fiery wheels, and then falls back into the cauldrons. This is because those people have broken the Buddha's precepts, engaged in killing and sacrifices, burned mountains and fields to eat meat, harmed sentient beings, eaten sentient beings raw, and burned them with fire. When such sinners are about to die, their bodies and minds are troubled, and they lose control of their bowels and bladder. They feel either as hot as being in boiling water or as cold as being in ice. Then they think: 'How wonderful it would be to bathe in warm water!' The prison guard Rakshasas transform into servants, holding basins of hot water and approaching the sinners. The sinners develop feelings of love and attachment, and when their breath ceases and they die, they are born into the cauldron of boiling water. Their bodies quickly dissolve, leaving only bones. The prison guards use iron forks to pull out the bones, and iron dogs rush to devour them. The bones are vomited onto the ground and then revive. The prison guards drive the sinners back into the cauldrons. Because the iron cauldrons are too hot, the sinners climb the sword trees. Their flesh and bones break and fall into the cauldron of boiling water. In one day and one night, they experience deaths and births as numerous as the sands of the Ganges River. After their karmic retribution is complete, they are reborn as pigs, sheep, chickens, dogs, and so on. They experience all kinds of short-lived existences. They endure such suffering for eighty million years. After their lives end, they are reborn as humans, suffering two kinds of retribution: one is being prone to illness, and the other is having a short life. After countless kalpas (eons), they encounter virtuous teachers, uphold the Five Precepts, and practice the Six Paramitas (Six Perfections).
The Ash River Hell is like this: It is two hundred Yojana long and twelve Yojana wide. Below are sharp knives, and on the banks are sword trees. The river is filled with raging fire, with flames reaching twelve zhang (ancient Chinese unit of length) high. Molten ashes cover the fire, forty zhang thick. This is because those people steal from their parents, teachers, virtuous friends, brothers, and sisters. These foolish people have no sense of shame, do not recognize kindness, and do not follow the teachings of their teachers. When such people receive their karmic retribution, as they are about to die, their breath fills their chest and abdomen, and they gasp for air. Then they think: 'My heart is like mud.'
滿胸中。得一微火爆我身者不亦快乎。獄卒應念化作妻子。手擎火爐微灰覆上。至罪人所。罪人歡喜。氣絕命終生灰河中。諸劍樹間有一羅剎。手執利劍欲來傷害是人恐怖走入灰河。舉足下足刀傷其腳。劍樹雨刀從毛孔入。羅剎以叉叉出其心。躄地悶死尋復還活。一日一夜五百億生五百億死。飢渴逼故張口欲食。劍樹雨刀從舌頭入。擗腹裂胸悶絕而死。由前世聞法僧名故。罪畢之後得生人中。貧窮下賤。覺世非常出家學道。時世無佛成辟支佛。世若有佛成阿羅漢。
劍林地獄者。八千由旬滿中劍樹。有熱鐵丸以為其果。樹高二十四由旬。以不孝父母不敬師長。作惡口業無慈愛心刀杖加人。臨欲終時心如糊膠處處生著。即作此念。我心縛著觸事不捨。耽酒嗜色雖遇苦患心猶不息。得一利刀以割截此愛。獄卒應聲化為侍者。執鏡語言。汝心多著可觀此鏡。見利劍像。
以即作是念。我體羸弱以不堪欲事。得此利劍。割斷我心不亦快乎。作此念時氣絕命終受餓鬼身。諸劍樹間化生鐵丸。從頂入口出腸𦝩燋爛。獄卒打撲驅令上樹。鐵嘴蟲啖以怖上樹。如是展轉悉經劍林。一日一夜八萬生死。罪畢之後生饑饉世及疾病劫。為人卑賤口氣恒臭人所惡見。后遇善知識發菩提心。
刺林地獄者。八千由旬滿中鐵刺。
【現代漢語翻譯】 現代漢語譯本： 心中充滿了痛苦。如果有一點微小的火苗能引爆我的身體，那該是多麼痛快啊！獄卒應聲化作我的妻子，手中拿著火爐，將微灰覆蓋在我身上。到了罪人所在之處，罪人歡喜，氣絕身亡，轉生到灰河之中。在劍樹之間，有一個羅剎（惡鬼），手執利劍想要傷害這個人，這個人驚恐地跑入灰河。抬腳落腳時，刀傷了他的腳。劍樹如雨般落下刀，從他的毛孔進入身體。羅剎用叉子叉出他的心，倒地悶死，隨即又復活。一日一夜要經歷五百億次生和五百億次死。因為飢渴的逼迫，張開口想要吃東西，劍樹如雨般落下刀，從他的舌頭進入身體，剖開腹部，撕裂胸膛，悶絕而死。因為前世聽聞過法僧的名字，罪業完畢之後，得以轉生到人間，但生活貧窮下賤。覺悟到世事無常，於是出家學道。如果當時世上沒有佛，他會成為辟支佛（Pratyekabuddha，獨覺佛）；如果世上有佛，他會成為阿羅漢（Arhat，斷絕煩惱，證入涅槃的聖者）。
劍林地獄，有八千由旬（Yojana，古印度長度單位，約合7-9公里）那麼大，裡面長滿了劍樹，樹上結著熱鐵丸作為果實。樹高二十四由旬。這是因為不孝順父母，不尊敬師長，造作惡口業，沒有慈愛之心，用刀杖傷害他人。臨終的時候，心就像糨糊一樣，處處粘著，於是就產生這樣的念頭：我的心被束縛著，對一切事物都放不下。貪戀酒色，即使遇到痛苦患難，心也仍然不能止息。如果能得到一把鋒利的刀來割斷這份愛戀就好了。獄卒應聲化為侍者，拿著鏡子說：『你的心有太多的執著，可以看看這面鏡子。』鏡中顯現出利劍的影像。
於是就產生這樣的念頭：我的身體已經衰弱，不堪承受慾望之事。如果能得到這把利劍，割斷我的心，那該是多麼痛快啊！產生這個念頭的時候，氣絕身亡，轉生為餓鬼。在劍樹之間，化生出鐵丸，從頭頂進入口中，燒爛腸子和內臟。獄卒擊打驅趕，命令他上樹。鐵嘴蟲啃食他，以此來恐嚇他上樹。就這樣輾轉經歷整個劍林。一日一夜要經歷八萬次生死。罪業完畢之後，轉生到饑荒和疾病流行的時代。為人卑賤，口中總是散發著臭氣，令人厭惡。後來遇到善知識，發起菩提心（Bodhicitta，覺悟之心）。
刺林地獄，有八千由旬那麼大，裡面長滿了鐵刺。
【English Translation】 English version: My heart is filled with suffering. How delightful it would be if a tiny spark could ignite my body! The prison guard, responding to my thought, transforms into my wife, holding a stove in her hand, and covering me with fine ashes. Arriving at the place of the condemned, the sinner rejoices, breathes his last, and is reborn in the River of Ashes. Among the sword trees, there is a Rakshasa (demon), wielding a sharp sword, intending to harm this person. Terrified, the person runs into the River of Ashes. As he lifts and places his feet, the sword wounds them. The sword trees rain down blades that enter through his pores. The Rakshasa uses a fork to extract his heart, causing him to collapse and die, only to be revived again. In one day and night, he experiences five hundred billion births and five hundred billion deaths. Driven by hunger and thirst, he opens his mouth to eat, but the sword trees rain down blades that enter through his tongue, splitting his abdomen and tearing his chest, causing him to die in agony. Because in a previous life he heard the name of a Dharma monk, after his sins are exhausted, he is reborn among humans, but lives in poverty and destitution. Realizing the impermanence of the world, he renounces the world and studies the Dharma. If there is no Buddha in the world at that time, he will become a Pratyekabuddha (Solitary Buddha); if there is a Buddha in the world, he will become an Arhat (a perfected being who has attained Nirvana).
The Sword Forest Hell is eight thousand Yojanas (an ancient Indian unit of distance, approximately 7-9 kilometers) in extent, filled with sword trees bearing hot iron balls as fruit. The trees are twenty-four Yojanas tall. This is the result of being unfilial to parents, disrespectful to teachers, creating evil speech, lacking compassion, and harming others with swords and staves. At the moment of death, the mind is like glue, clinging to everything. Thus, the thought arises: 'My mind is bound, attached to everything and unwilling to let go. I am addicted to wine and lust, and even in the face of suffering, my mind does not cease. If only I could obtain a sharp knife to sever this attachment!' The prison guard, responding to this thought, transforms into an attendant, holding a mirror and saying, 'Your mind is full of attachments; look into this mirror.' The image of a sharp sword appears in the mirror.
Then the thought arises: 'My body is weak and unable to engage in sensual pleasures. How delightful it would be to obtain this sharp sword and cut off my heart!' As this thought arises, he breathes his last and is reborn as a hungry ghost. Among the sword trees, iron balls are created, entering his mouth from the top of his head, burning his intestines and internal organs. The prison guards strike and drive him, ordering him to climb the trees. Iron-beaked insects devour him, frightening him into climbing the trees. In this way, he experiences the entire Sword Forest. In one day and night, he experiences eighty thousand births and deaths. After his sins are exhausted, he is reborn in an age of famine and disease. He is born into a lowly and despised state, his breath constantly foul, and he is loathed by others. Later, he encounters a virtuous friend and generates Bodhicitta (the mind of enlightenment).
The Thorn Forest Hell is eight thousand Yojanas in extent, filled with iron thorns.
一一刺端有十二劍。樹上覆有大熱鐵鉤。以惡口兩舌綺語不義語。調戲無節誑說是非。說經典過毀論議師。如此罪報命欲終時咽燥舌干。即作此念。得一利刺刺頸出血。令眾脈間流注眾水不亦快乎。獄卒羅剎化作父母手執明珠。珠頭生刺持用擬口如水欲渧。罪人歡喜氣絕命終。如雷電頃生刺林間。獄卒羅剎手執鐵鉤拔舌令出。八千鐵牛有大鐵犁耕破其舌。一日一夜六百生死。過是已后得生人中。肩狹面皺語言𡅶吃。如此罪人體生諸瘡。膿血盈流經五百世人所惡見。過是已后雖有言說人不信受。遇善知識發菩提心。
銅柱地獄者。有一銅柱林如火山。高六百由旬。下有猛火火上鐵床上有刀輪。間有鐵嘴蟲鐵口烏。以貪惑滋多染愛不凈。非處非時行不凈業。設有比丘尼婆羅門等諸梵行者。若非時于非處犯不凈法。乃至一切犯邪行者。如此罪人臨命終時。舉身反強振掉不定。即作是念。得一堅大銅鐵柱者。縛此身體令不動搖。獄卒應時化作僮僕。手執鐵杖至罪人所。白言長者。汝今身強余物皆弱可捉此杖。心即歡喜氣絕命終。如弄杖頃生銅柱頭。猛火焰熾焚燒其身。驚怖下視見鐵床上。有端正女。若是女人見端正男。心生愛著從銅柱上下投于地。銅柱貫身鐵網路頸鐵嘴諸蟲唼食其軀。落鐵床上。男女俱時六根火起。有
【現代漢語翻譯】 現代漢語譯本： 一一刺端地獄中有十二把劍。樹上還有巨大的熾熱鐵鉤。這是因為生前犯下惡口、兩舌、綺語和不義語的罪過，喜歡調戲無節制，說謊欺騙，搬弄是非，評論經典過失，詆譭論議的法師。這樣的罪報，在臨命終時會感到咽喉乾燥，舌頭乾裂。這時，他會產生這樣的念頭：如果能用一把鋒利的刺刀刺穿脖子，讓鮮血從眾脈間流淌，滋潤全身，那該有多麼快樂啊！獄卒羅剎會幻化成罪人的父母，手中拿著明珠，明珠的尖端生出刺，用它來靠近罪人的嘴，好像水要滴下來一樣。罪人歡喜，斷氣命終，如同雷電一般迅速地生在刺林中。獄卒羅剎手持鐵鉤，拔出罪人的舌頭。八千頭鐵牛用巨大的鐵犁耕破他的舌頭。一日一夜經歷六百次生死。過了這些之後，如果能投生為人，也會肩窄面皺，說話口吃。這樣的罪人，身體上會長滿各種瘡，膿血流淌，經歷五百世都會被人厭惡。過了這些之後，即使說了什麼，人們也不會相信。只有遇到善知識，才能發起菩提心。
銅柱地獄：有一片銅柱林，像火山一樣，高達六百由旬（Yojana，古印度長度單位）。下面有猛烈的火焰，火焰之上有鐵床，鐵床上有刀輪。其間還有鐵嘴蟲和鐵口烏。這是因為貪慾迷惑太多，染著愛慾不凈，在不適當的地點和時間行不凈之業。如果有比丘尼（Bhikkhuni，佛教女性出家人）、婆羅門（Brahman，古印度祭司階層）等修行梵行的人，若在不適當的時間和地點犯下不凈之法，乃至一切犯邪淫之行的人，這樣的罪人在臨命終時，會全身僵硬，顫抖不定。這時，他會產生這樣的念頭：如果能有一根堅固巨大的銅鐵柱，將身體綁在上面，使其不動搖就好了。獄卒應時幻化成童僕，手持鐵杖來到罪人面前，說道：『長者，你現在身體強壯，其他東西都很脆弱，可以抓住這根鐵杖。』罪人心中歡喜，斷氣命終，如同玩弄杖頃刻間生在銅柱頂端。猛烈的火焰焚燒他的身體。驚恐地向下看，看到鐵床上有一個端正的女子。如果是女人，看到端正的男子，心中生起愛戀，便從銅柱上跳下，投向地面。銅柱貫穿身體，鐵網纏繞頸部，鐵嘴蟲啃食其軀體。掉落在鐵床上，男女同時六根生火，有...
【English Translation】 English version: In the Hell of Sharp Spikes, there are twelve swords. Above the trees, there are also large, scorching iron hooks. This is due to the sins of uttering evil speech, divisive speech, embellished speech, and unjust speech in one's past life, enjoying frivolous and unrestrained behavior, lying and deceiving, gossiping, criticizing the sutras, and slandering teachers of doctrine. Such karmic retribution causes dryness in the throat and tongue at the time of death. At that moment, the sinner will think: 'How delightful it would be to have a sharp spike pierce my neck, allowing blood to flow through all the veins, moistening my entire body!' The prison warden Rakshasa (Rakshasa, a type of demon) will transform into the sinner's parents, holding a bright pearl in their hands. The pearl has spikes at its tip, which they bring close to the sinner's mouth as if water is about to drip. The sinner rejoices, breathes their last, and dies, instantly being reborn in a forest of spikes. The prison warden Rakshasa, holding an iron hook, pulls out the sinner's tongue. Eight thousand iron oxen plow and break the tongue with large iron plows. The sinner experiences six hundred births and deaths in a single day and night. After this, if they are reborn as a human, they will have narrow shoulders, a wrinkled face, and a stuttering speech. Such a sinner's body will be covered in sores, with pus and blood flowing, and they will be hated by people for five hundred lifetimes. After this, even if they speak, people will not believe them. Only by encountering a virtuous teacher can they arouse the Bodhi mind (Bodhi mind, the mind of enlightenment).
The Hell of Copper Pillars: There is a forest of copper pillars, like a volcano, six hundred Yojana (Yojana, an ancient Indian unit of distance) high. Below are fierce flames, and above the flames is an iron bed with a wheel of knives. In between are iron-mouthed insects and iron-beaked crows. This is because of excessive greed and delusion, attachment to impure desires, and engaging in impure acts at inappropriate places and times. If Bhikkhunis (Bhikkhuni, Buddhist nuns), Brahmans (Brahman, a member of the priestly class in ancient India), or other practitioners of pure conduct commit impure acts at inappropriate times and places, or if anyone commits acts of sexual misconduct, such sinners will become stiff and tremble uncontrollably at the time of death. At that moment, they will think: 'If only there were a strong and large copper or iron pillar to bind my body to, so that I would not shake!' The prison warden will instantly transform into a servant, holding an iron staff, and approach the sinner, saying: 'Elder, you are strong now, but everything else is weak. You can hold this staff.' The sinner rejoices in their heart, breathes their last, and dies, instantly being reborn at the top of a copper pillar. Fierce flames burn their body. Terrified, they look down and see a beautiful woman on the iron bed. If it is a woman who sees a handsome man, she will develop love in her heart and jump down from the copper pillar to the ground. The copper pillar pierces her body, an iron net wraps around her neck, and iron-mouthed insects devour her body. She falls onto the iron bed, and fire arises from the six senses of both the man and the woman, and there are...
鐵嘴蟲從眼而入從男女根出。若污戒者別有九億諸小蟲輩。如𧑀蛆蟲有十二嘴。嘴頭出火唼食其體。一日一夜九百億生九百億死。出生鳩鴿身經五百世。復生龍中經五百身。後生人中無根二根。及不定根黃門之身經五百世。設得為人。妻不貞良子不慈孝奴婢不從。過是已后遇善知識發菩提心。
鐵機地獄者有一鐵床。縱廣正等四百由旬。上安諸𢭄。𢭄間皆有萬億鐵弩。鐵弩鑊頭百億鋒刃。以為貪慾故不孝父母。不敬師長。不從善教殺害眾生。此人命終身體戰動六竅汁流。見自己床如兜羅綿。得堅冷處臥不亦快耶。獄卒羅剎。以叉擎床銷火毾㲪至罪人所。歡喜欲臥。氣絕命終生鐵機上。萬億鐵𢭄關從下動鐵𢭄昂無量。鐵弩同時皆張二鐵。箭射罪人心。一日一夜六百億生死。後生畜生中經五百世。還生人間。貧窮下賤為人所使。多墮刑獄恒受鞭撻。后遇善知識發菩提心。
鐵網地獄者。八十九重諸鐵羅網。一一網間百億鐵針。一一鐵針施五關𢭄。以邪心諂曲妖媚惑人。心懷讒賊晝夜惡念。臨命終時身體搔癢。即作此念。得一束針攙刺不亦快乎。作是念時獄卒化為良醫。手執利針唱言。治病。罪人心喜氣絕命終生鐵網間。𢫫身下過眾𢭄皆動。無量諸針射入毛孔。如是婉轉諸鐵網間。如剎那頃死生。罪畢乃出生于
【現代漢語翻譯】 現代漢語譯本 鐵嘴蟲從眼睛進入，從男女生殖器出來。如果有人破戒，另有九億種小蟲。例如𧑀蛆蟲有十二張嘴，嘴裡噴火，啃食其身體。一天一夜之間，九百億生九百億死。死後轉生為鳩或鴿子，經歷五百世。又轉生為龍，經歷五百世。之後轉生為人，成為無根、兩根，以及陰陽人，經歷五百世。即使能夠成為，也是不貞良的，子女不孝順，奴婢不服從。經歷這些之後，遇到善知識，才發菩提心（覺悟之心）。 鐵機地獄，有一張鐵床，長寬相等，四百由旬（古印度長度單位）。床上安裝各種機關，機關之間都有萬億鐵弩。鐵弩的箭頭有百億鋒刃。這是因為貪圖享樂，不孝順父母，不尊敬師長，不聽從善的教導，殺害眾生。這種人臨命終時，身體顫抖，六竅流出汁液，看到自己的床如同兜羅綿（柔軟的棉花）。心想如果能躺在堅硬冰冷的地方，該有多麼快樂啊。獄卒羅剎（惡鬼）用叉子抬起鐵床，燒紅的鐵板一直送到罪人面前。罪人歡喜地想要躺下，氣絕身亡，生到鐵機之上。萬億機關從下而動，無數鐵弩同時張開，無數鐵箭射入罪人的心。一天一夜之間，經歷六百億次生死。之後轉生到畜生道中，經歷五百世。再轉生到人間，貧窮下賤，被人奴役，經常遭受刑罰鞭打。之後遇到善知識，才發菩提心（覺悟之心）。 鐵網地獄，有八十九重鐵網。每一張網之間有百億鐵針。每一根鐵針都連線著五個機關。因為用邪惡的心、諂媚的言語迷惑他人，心懷讒言賊念，晝夜惡念不斷。臨命終時，身體瘙癢，就想：如果能用一束針來刺，該有多麼快樂啊。這樣想的時候，獄卒化身為良醫，手持利針，高聲說：『治病！』罪人心生歡喜，氣絕身亡，生到鐵網之間。身體向下穿過，所有的機關都動起來，無數的針射入毛孔。就這樣在鐵網之間婉轉，如剎那之間經歷無數次生死。罪業完畢之後，才能出生于...
【English Translation】 English version The iron-mouthed insects enter through the eyes and exit through the male and female genitalia. If someone violates the precepts, there are another nine hundred million kinds of small insects. For example, the 𧑀 maggots have twelve mouths, and fire comes out of their mouths, devouring their bodies. In one day and one night, nine hundred billion are born and nine hundred billion die. After death, they are reborn as doves or pigeons, experiencing five hundred lifetimes. Then they are reborn as dragons, experiencing five hundred lifetimes. After that, they are reborn as humans, becoming those without roots, with two roots, and hermaphrodites, experiencing five hundred lifetimes. Even if they can become *, the * is unchaste, the children are not filial, and the servants are disobedient. After experiencing these, they encounter a good teacher and develop Bodhicitta (the mind of enlightenment). The Iron Machine Hell has an iron bed, four hundred yojanas (an ancient Indian unit of length) in length and width. Various mechanisms are installed on the bed, and between the mechanisms are trillions of iron crossbows. The arrowheads of the iron crossbows have hundreds of billions of sharp edges. This is because of greed for pleasure, disrespect for parents, disrespect for teachers, failure to follow good teachings, and killing living beings. When such a person is about to die, their body trembles, and fluids flow from their six orifices. They see their bed as soft as silk-cotton. They think, 'How happy it would be to lie in a hard, cold place.' The prison guard Rakshasa (demon) lifts the iron bed with a fork, and the red-hot iron plate is brought to the sinner. The sinner joyfully wants to lie down, but dies and is reborn on the iron machine. Trillions of mechanisms move from below, and countless iron crossbows are drawn simultaneously, and countless iron arrows shoot into the sinner's heart. In one day and one night, they experience six hundred billion deaths and rebirths. After that, they are reborn in the animal realm, experiencing five hundred lifetimes. Then they are reborn as humans, poor and lowly, enslaved by others, and often subjected to punishment and whipping. After that, they encounter a good teacher and develop Bodhicitta (the mind of enlightenment). The Iron Net Hell has eighty-nine layers of iron nets. Between each net are hundreds of billions of iron needles. Each iron needle is connected to five mechanisms. This is because they use evil hearts and flattering words to deceive others, harboring slanderous and treacherous thoughts, and constantly having evil thoughts day and night. When they are about to die, their body itches, and they think, 'How happy it would be to be pierced by a bundle of needles.' When they think this, the prison guard transforms into a good doctor, holding sharp needles, and says loudly, 'Treating illness!' The sinner rejoices, dies, and is reborn between the iron nets. As the body passes downwards, all the mechanisms move, and countless needles shoot into the pores. In this way, they writhe between the iron nets, experiencing countless deaths and rebirths in an instant. After the karma is exhausted, they can be born into...
邊地無佛法處。亦不聞說世間善語何況正法。雖生人中三惡道攝。后遇善知識雖得聞法心不解了。
鐵窟地獄者。餓鬼道中最上苦法。有一鐵山。縱廣正等二十五由旬。山上覆有五百萬億大熱鐵丸。一一鐵丸團圓正等十三由旬。山間復有百千刀劍。是時彼山東開小孔。如摩伽陀升但出黑煙。以慳貪縛著心如金剛。但樂求索無有厭足。父母妻子悉不給與。師長教授視如糞穢。奴婢親友不施衣食。如是慳人不慮無常。護惜財物猶如眼目。命欲終時諸情閉塞。口噤不語心中默唸。我死之後是諸惡人。食我財物如啖鐵丸。處我窟宅如處闇室。作是念已。獄卒化為慳人。多收財物以火焚之。罪人心喜氣絕命終生火山上。猶如融銅鑄鐵窟中。劍蟲刀蟲唼食其軀。煙燻其眼不見火焰。東西馳走頭打鐵山。鐵丸從頂徹足。一念頃死生。罪畢乃出生餓鬼中。其身長大數十由旬。咽如針筒腹如大山。東西求食融銅灌咽。經八千歲。生食膿唾血鬼中。復生廁神豬狗等中。罪畢乃生貧窮卑賤無衣食處。遇善知識發菩提心。
鐵丸地獄者。八十由旬滿中鐵城。八十八隔。一一隔中有五刀山。持用覆上。下有十八大惡鐵蛇。皆吐鐵劍劍頭火然。以毀辱佈施言施無報。勸人藏積。向國王大臣沙門婆羅門及一切眾。說施無因亦無果報。此人
【現代漢語翻譯】 現代漢語譯本 在邊遠沒有佛法的地方，人們聽不到世間的善言善語，更何況是正法。這樣的人雖然生在人道，實際上被歸入三惡道之中。即使後來遇到善知識，聽聞佛法，內心也無法理解。
鐵窟地獄，是餓鬼道中最極痛苦的地方。那裡有一座鐵山，縱橫都是二十五由旬（yóu xún，長度單位）。山上還有五百萬億個巨大的熾熱鐵丸，每個鐵丸都是圓的，直徑有十三由旬。山間還有成百上千的刀劍。這時，那座鐵山的東面打開一個小孔，像摩伽陀（Mó jiā tuó，古印度國名）的豆子升起時一樣，只冒出黑煙。這是因為慳吝貪婪束縛著他們的心，像金剛一樣堅固，只喜歡索取，沒有滿足的時候。父母妻子都不給予，師長教授被他們視為糞土。奴婢親友不給他們衣食。這樣慳吝的人不考慮無常，守護愛惜財物就像愛惜自己的眼睛。臨命終時，各種感覺閉塞，口不能言，心中默唸：『我死之後，這些惡人會吃我的財物，就像吃鐵丸一樣；住我的房屋，就像住在黑暗的房間里。』這樣想完，獄卒就變化成慳吝的人，大量收取財物，用火焚燒。罪人心裡高興，氣絕命終，生到火山上，就像融化的銅水澆鑄到鐵窟中一樣。劍蟲、刀蟲啃食他們的身體，煙燻他們的眼睛，看不見火焰。他們東西奔跑，頭撞鐵山。鐵丸從頭頂穿到腳底。一念之間，經歷無數次生死。罪業完畢后，才從地獄出來，生到餓鬼道中。他們的身體長大到幾十由旬，咽喉像針筒一樣細，肚子像大山一樣大。他們四處尋找食物，只能喝到融化的銅水。經過八千歲，他們又轉生到吃膿、唾液、血液的鬼中，又轉生到廁神、豬狗等畜生中。罪業完畢后，才轉生到貧窮卑賤、沒有衣食的地方。如果遇到善知識，才能發起菩提心。
鐵丸地獄，是一個方圓八十由旬，充滿鐵城的地域。其中有八十八個隔間，每個隔間里有五座刀山，用來覆蓋上方。下方有十八條巨大的惡鐵蛇，都吐著鐵劍，劍頭燃燒著火焰。這些人因為詆譭佈施，說佈施沒有報應，勸人藏積財物，對國王、大臣、沙門（shā mén，出家修道的人）、婆羅門（pó luó mén，印度教祭司）以及一切大眾說佈施沒有原因，也沒有結果。這些人...
【English Translation】 English version In remote areas where there is no Buddha's teaching, people do not hear good words of the world, let alone the true Dharma. Although born as humans, they are actually included in the three evil realms. Even if they later encounter virtuous teachers and hear the Dharma, their hearts cannot understand it.
The Iron Cave Hell is the most painful place in the realm of hungry ghosts. There is an iron mountain there, twenty-five yojanas (yóu xún, a unit of distance) in length and width. On the mountain, there are also five million billion huge, hot iron balls, each ball being round and thirteen yojanas in diameter. In the mountain, there are also hundreds of thousands of swords. At this time, a small hole opens on the east side of that iron mountain, like when a Magadha (Mó jiā tuó, an ancient Indian kingdom) bean rises, only emitting black smoke. This is because stinginess and greed bind their hearts, as firm as diamond, only liking to demand and never being satisfied. They do not give to their parents and wives, and they regard their teachers' teachings as filth. They do not give clothes and food to their servants and friends. Such stingy people do not consider impermanence, and they protect and cherish their wealth as if it were their own eyes. When approaching the end of their lives, their senses are blocked, they cannot speak, and they silently think in their hearts: 'After I die, these evil people will eat my wealth as if they were eating iron balls; they will live in my house as if they were living in a dark room.' After thinking this, the prison guards transform into stingy people, collect a large amount of wealth, and burn it with fire. The sinners are happy in their hearts, their breath ceases, and they are reborn on a volcano, as if molten copper were poured into an iron cave. Sword worms and knife worms devour their bodies, and the smoke burns their eyes, preventing them from seeing the flames. They run east and west, hitting their heads against the iron mountain. Iron balls pierce from the top of their heads to the soles of their feet. In an instant, they experience countless births and deaths. After their sins are exhausted, they come out of hell and are reborn in the realm of hungry ghosts. Their bodies grow to tens of yojanas in length, their throats are as thin as needles, and their bellies are as large as mountains. They search for food everywhere, but can only drink molten copper. After eight thousand years, they are reborn among ghosts that eat pus, saliva, and blood, and then they are reborn as toilet gods, pigs, dogs, and other animals. After their sins are exhausted, they are reborn in poor and lowly places without clothes and food. If they encounter virtuous teachers, they can arouse the Bodhi mind.
The Iron Ball Hell is a region eighty yojanas in circumference, filled with iron cities. There are eighty-eight compartments, each with five knife mountains used to cover the top. Below are eighteen huge evil iron snakes, all spitting iron swords with burning tips. These people slandered giving, saying that giving has no reward, and advised people to hoard wealth. They told kings, ministers, shramanas (shā mén, monks), Brahmins (pó luó mén, Hindu priests), and all the masses that giving has no cause and no result. These people...
臨終頸強脈縮。迴轉不語不喜見人。低視而臥心中但念。我積財寶。得與我俱快不可言。獄卒化作其妻捉熱鐵丸。化作寶器在其人前。語言。我隨汝死婉轉相著終不相離。氣絕命終生鐵城中東西馳走。鐵蛇出毒纏繞其身節頭火然。即作是念。愿天愛我降注甘雨。應念即雨大熱鐵丸項入足出。罪畢乃為貧窮孤獨瘖啞之人。歲數如鐵窟說。遇善知識發菩提心。
尖石地獄者。有二十五石山。一一石山有八水池。一一水池有五毒龍。比丘比丘尼。沙彌沙彌尼。式叉摩尼。優婆塞優婆夷。九十五種梵志等法。或犯輕戒。久不懺悔心無慚愧。命欲終時。心下氣滿腹脹如鼓。飲食噎吐水漿不下。即作是念。得一尖石塞我咽喉不亦快乎。是時獄卒化作良醫。拗捉尖石作大藥丸著其口中。告言閉口。心生歡喜。氣絕命終生石山間。無量尖石從背入胸出。獄卒復以鐵叉叉口以石內中。一日一夜六十億生。此是生報。從此命終墮黑繩地獄。黑繩地獄者。八百鐵鎖八百鐵山。豎大鐵幢兩頭系鎖。獄卒馳踧令貪鐵繩上走。不勝下落墮鑊湯中。馳起渴急飲鐵吞石而走。一日一夜經歷是苦凡十萬遍。罪畢生世為人僮僕。遇善知識為說實法。得阿羅漢。
飲銅地獄者。千二百種雜色銅車。一銅車上六千銅丸。以慳貪嫉妒邪見惡說。不施父
【現代漢語翻譯】 現代漢語譯本：臨終時，脖子僵硬，脈搏微弱。轉過頭去不說話，不願意見人。低著頭躺著，心中只想著：『我積攢的財寶，能和我一起去就好了，真是太快樂了。』獄卒化作他的妻子，拿著燒紅的鐵丸，又化作寶器在他面前，說道：『我會隨著你死，緊緊地依偎著你，永遠不分離。』斷氣身亡后，便生在鐵城中，東西奔走。鐵蛇吐出毒液，纏繞他的身體，每一節都燃燒著火焰。他立刻生起這樣的念頭：『希望天神憐愛我，降下甘露。』念頭剛起，就下起雨來，但卻是燒紅的鐵丸，從頭頂進入，從腳底穿出。罪報結束后，轉生為貧窮孤獨、又聾又啞的人。壽命如同鐵窟所說的那樣長。如果遇到善知識，就能發起菩提心。 尖石地獄，有二十五座石山，每一座石山有八個水池，每一個水池有五條毒龍。比丘（男性出家人），比丘尼（女性出家人），沙彌（小男出家人），沙彌尼（小女出家人），式叉摩尼（預備出家的女子），優婆塞（男居士），優婆夷（女居士），以及九十五種其他外道修行者，如果觸犯了輕微的戒律，長期不懺悔，心中沒有慚愧，臨命終時，心口處氣息壅塞，腹部脹得像鼓一樣，飲食難以下嚥，水也喝不進去，就會想：『如果有一塊尖石塞住我的喉嚨，那該多好啊！』這時，獄卒就會化作良醫，用力地把尖石捏成大藥丸，塞進他的口中，並告訴他閉上嘴。他心裡感到歡喜，斷氣身亡后，便生在石山之間。無數的尖石從他的背部刺入，從胸前穿出。獄卒又用鐵叉叉開他的嘴，把石頭塞進去。一天一夜要經歷六十億次的生死。這是他所受的果報。從此命終后，墮入黑繩地獄。黑繩地獄裡，有八百條鐵索，八百座鐵山，豎立著巨大的鐵柱，兩頭繫著鎖鏈。獄卒驅趕著罪人，讓他們在鐵繩上行走。如果承受不住而掉下去，就會掉進鑊湯中。從鑊湯中爬起來后，又渴又急，只能飲鐵吞石而逃。一天一夜要經歷這樣的痛苦十萬遍。罪報結束后，轉生到世上做奴僕。如果遇到善知識，為他說真實的佛法，就能證得阿羅漢果。 飲銅地獄，有一千二百種雜色的銅車，每一輛銅車上有六千個銅丸。因為慳吝貪婪、嫉妒、邪見惡說，不佈施父母
【English Translation】 English version: At the end of life, the neck becomes stiff and the pulse weakens. Turning away, refusing to speak, and unwilling to see anyone. Lying down with eyes lowered, the mind is filled with thoughts: 'My accumulated treasures, if only they could go with me, how joyful that would be!' The prison guard transforms into his wife, holding a red-hot iron ball, and then transforms into precious objects before him, saying: 'I will follow you in death, clinging closely to you, never to be separated.' After breathing his last, he is born in an iron city, running to and fro. Iron snakes emerge, spewing venom, coiling around his body, each segment ablaze. Immediately, he thinks: 'May the heavens have mercy on me and send down sweet rain.' As soon as the thought arises, rain falls, but it is red-hot iron balls, entering from the top of his head and exiting from his feet. When the karmic retribution is complete, he is reborn as a poor, lonely, mute person. His lifespan is as long as described in the Iron Cave Sutra. If he encounters a virtuous teacher, he can arouse the Bodhi mind (mind of enlightenment). The Hell of Sharp Stones has twenty-five stone mountains, each with eight water ponds, and each pond with five poisonous dragons. Bhikshus (male monastics), Bhikshunis (female monastics), Shramaneras (novice monks), Shramanerikas (novice nuns), Shikshamanas (probationary nuns), Upasakas (male lay practitioners), Upasikas (female lay practitioners), and ninety-five kinds of other Brahmanas (ascetics), if they violate minor precepts and do not repent for a long time, having no shame in their hearts, when their life is about to end, the breath becomes congested in their chest, their abdomen swells like a drum, they cannot swallow food or drink water, they will think: 'If only a sharp stone could block my throat, how wonderful that would be!' At this time, the prison guard will transform into a good doctor, forcefully knead a sharp stone into a large medicinal pill, put it in their mouth, and tell them to close their mouth. Their heart fills with joy, and after breathing their last, they are born among the stone mountains. Countless sharp stones enter from their back and exit from their chest. The prison guard then uses an iron fork to pry open their mouth and insert stones into it. They experience sixty billion births and deaths in one day and one night. This is the retribution they receive. After this life ends, they fall into the Black Rope Hell. In the Black Rope Hell, there are eight hundred iron chains, eight hundred iron mountains, and huge iron pillars erected with chains tied to both ends. The prison guards drive the sinners to walk on the iron ropes. If they cannot bear it and fall, they will fall into a cauldron of boiling water. After climbing out of the cauldron, they are thirsty and desperate, and can only drink iron and swallow stones as they flee. They experience this suffering ten thousand times in one day and one night. When the karmic retribution is complete, they are reborn in the world as servants. If they encounter a virtuous teacher who speaks the true Dharma (teachings), they can attain Arhatship (liberation). The Hell of Drinking Copper has one thousand two hundred kinds of multicolored copper carts, each cart with six thousand copper balls. Because of stinginess, greed, jealousy, wrong views, evil speech, and not giving to parents
母妻子眷屬及與一切。心生慳嫉見他得利如箭入心。如是罪人慾命終時。多病消瘦昏言囈語。是時獄卒化以銅車載果至罪人所。得已歡喜。即作念言。得此美果甚適我願。氣絕命終生銅車上。不久即往生銅山間。銅車轉頸。獄卒以鉗挓口飲以烊銅。迷悶躄地唱言饑饑。尋時獄卒擘口令開。以銅鐵丸置其口中。吞十八丸。節節火然東西馳走。經於七日爾乃命終。獄卒唱言。汝前身時。諛諂邪見慳貪嫉妒。以是因緣受鐵丸報。或曾出家毀犯輕戒。久不悔過虛食信施。以此因緣食諸鐵丸。此人罪報億千萬歲不識水谷。受罪既畢還生人中。五百世中言語𡅶吃不自辯了。以宿習故食后啖土塊。過是以後遇善知識發菩提心(出觀佛三昧法經第五卷)。
六十四地獄舉因示苦相三
一曰腳蹋。先蹋殺人今為獄鬼所啖。經二百歲。
二曰刀山。先殺眾生今受罪二百歲。三曰審諦。瞋心罵人以為鳥獸。五百歲中鐵杵撞口。罪畢受生人頭鳥身。口常言罪。
四曰抱刀劍。自犯淫戒。又犯持戒人。五曰沸沙。先以熱灰覆眾生上。
六曰沸井。井水常沸。以噁心用不凈物致井中。罪畢百歲為井中蝦蟆。七曰灶窗獄卒。以人倒內灶窗中。此女生時。以顧影衣裔他男子。八曰啞鬼。獄常燒鐵𨥌烙其舌。生時父母及師
【現代漢語翻譯】 現代漢語譯本： 如果有人對母親、妻子、家眷以及一切眾生心生吝嗇和嫉妒，看到別人得到利益就如同箭射入心中一樣痛苦。這樣的罪人在臨命終時，會多病消瘦，神志不清，胡言亂語。這時，獄卒會變化出用銅做成的車，裝滿水果送到罪人面前。罪人得到后非常歡喜，心想：『得到這些美味的水果，真是太合我的心意了。』 隨即斷氣身亡，生到銅車上。不久，就會往生到銅山之間。銅車會轉動他的脖頸，獄卒用鉗子撬開他的嘴，灌入熔化的銅汁。罪人迷糊倒地，喊著『飢餓』。隨即獄卒掰開他的嘴，把銅鐵丸放入他的口中，吞下十八個鐵丸，從關節處開始燃燒，東西奔走，經過七天才會死去。獄卒會呵斥說：『你前世諂媚奉承，持邪見，慳吝貪婪嫉妒，因此受食鐵丸的報應。或者曾經出家，毀犯了輕微的戒律，長期不懺悔，虛耗信徒的供養，因此受食鐵丸的報應。』 此人所受的罪報，億萬年中都不能見到水和食物。受罪完畢后，還會轉生到人間，五百世中口齒不清，說話結巴，不能清楚地表達自己。因為前世的習氣，吃完東西后還會吃土塊。過了這些苦難后，遇到善知識，才能發起菩提心（出自《觀佛三昧海經》第五卷）。 六十四地獄舉因示苦相三： 一曰腳踏地獄：生前踩踏殺害眾生，現在被獄鬼吞食，要經過二百年。 二曰刀山地獄：生前殺害眾生，現在受罪二百年。 三曰審諦地獄：生前用嗔恨心謾罵他人，把人當成鳥獸一樣辱罵，五百年中要被鐵杵撞擊口部。罪報結束后，轉生為人，長著人頭鳥身，口中常常說著罪過。 四曰抱刀劍地獄：自己違犯淫戒，又引誘犯戒持戒之人。 五曰沸沙地獄：生前用熱灰覆蓋在眾生身上。 六曰沸井地獄：井水常常沸騰。因為生前用惡毒的心，把不乾淨的東西扔到井裡。罪報結束后，一百年中會轉生為井中的蛤蟆。 七曰灶窗地獄：獄卒把人倒著塞進灶窗里。這是因為此女在生前，因為顧影自憐，用自己的衣袖去引誘其他男子。 八曰啞鬼地獄：地獄中常常用燒紅的鐵鉗烙他的舌頭。因為生前對父母和師長不敬。
【English Translation】 English version: If someone is stingy and jealous towards their mother, wife, family, and all beings, and feels pain like an arrow piercing their heart when they see others benefit, such a sinner, when approaching the end of their life, will suffer from many illnesses, become emaciated, and speak deliriously. At this time, the prison guards will transform into a copper cart filled with fruit and bring it to the sinner. The sinner will be delighted to receive it, thinking, 'Getting these delicious fruits is exactly what I wished for.' Immediately after, they will die and be reborn on the copper cart. Soon, they will be reborn in the copper mountains. The copper cart will turn their neck, and the prison guards will pry open their mouth with tongs and pour molten copper into it. The sinner will collapse in confusion, crying out 'Hunger!' Immediately, the prison guards will pry open their mouth and place copper-iron balls into it, swallowing eighteen balls, which will burn from the joints, causing them to run east and west, dying after seven days. The prison guards will scold, 'In your previous life, you were flattering, held wrong views, and were stingy, greedy, and jealous, therefore you receive the retribution of eating iron balls. Or you may have once left home to become a monk but violated minor precepts, and for a long time did not repent, wasting the offerings of believers, therefore you receive the retribution of eating iron balls.' This person's karmic retribution will prevent them from seeing water and grain for billions of years. After completing their punishment, they will be reborn among humans, and for five hundred lifetimes will be unable to speak clearly, stuttering and unable to express themselves clearly. Due to past habits, they will eat soil after eating food. After these sufferings, they will encounter a good teacher and awaken the Bodhi mind (from the fifth volume of the Sutra on the Samadhi of Visualizing the Buddha). Sixty-Four Hells Illustrating the Causes and Suffering (3): 1. Trampling Hell: Having trampled and killed beings in the past, now they are devoured by hell-ghosts for two hundred years. 2. Knife Mountain Hell: Having killed living beings in the past, now they suffer for two hundred years. 3. Scrutinizing Hell: Having cursed others with anger, treating them like birds and beasts, for five hundred years their mouths will be struck with iron pestles. After the punishment ends, they will be reborn as a human with a bird's body, constantly uttering words of sin. 4. Embracing Swords Hell: Having violated the precepts against sexual misconduct, and also causing those who uphold the precepts to violate them. 5. Boiling Sand Hell: Having covered living beings with hot ashes in the past. 6. Boiling Well Hell: The well water is constantly boiling. Because in the past, with an evil mind, they threw unclean things into the well. After the punishment ends, for one hundred years they will be reborn as a toad in the well. 7. Stove Window Hell: The prison guards insert people upside down into the stove window. This is because this woman, when alive, admired herself and used her sleeves to seduce other men. 8. Mute Ghost Hell: The hell constantly burns their tongue with red-hot iron tongs. Because in the past, they were disrespectful to their parents and teachers.
喚之不應。經二百歲後生為啞人。九曰熱灰。七百里滿中熱灰。此人生時起淫慾心。就貞女宿終不果遂。受罪二百歲。後生患瘡及恐怖。十曰沸屎。三萬里滿中屎尿。驅人入中。昔賜人好食。瞋言如食不凈。受罪五百歲為豬。
十一曰膀臭。縱廣二千五百里。滿中膿血。此人生時以不善心入聖人室失氣泄穢。受罪二百四十歲。後生貧賤人中身體常臭。十二曰不凈。縱廣千里滿中涕唾。慢心不凈手捻香供養大聖。後生人中常慢。十三曰不凈。六百里膿。生時食正中。有鼠屎狗食不凈。投凈食中。受罪二百歲出生作狗。十四曰黑耳常闇。生時以不善心障佛光明。受罪七百歲。十五曰縱廣四萬里。恒被斫射打剔推𥑐。此人生時作五逆業。受罪動經數劫。若展轉諸獄。故亦有劫數也一萬歲。十六曰相殺。婦殺夫夫殺婦。母殺兒兒殺母。其人昔時殺他人父母。並殺眾生父母及兒。及生人中。父母子孫皆悉早死。十七曰斫身。恒為獄鬼所斫。先斫眾生故。後生喜遭縣官。十八曰火車。此人猶燒殺眾生。後生被燒。十九曰不識法。滿中癡人聞揵捶聲。慢心而臥。後生邊地。二十曰鐵熬。熬蝦蟹故。後生短壽。
二十一曰餓鬼。身長四十里。腹如萬斛簞。頸長十里。恒苦飢渴口氣恒臭。見食化成炭。飲成膿血。猶食齋食不
【現代漢語翻譯】 現代漢語譯本 呼喚他們，他們也不會迴應。經過兩百年後，他們會轉生為啞巴。第九種是熱灰地獄（指充滿熱灰的地獄）。七百里的範圍內都充滿了熱灰。這種人活著的時候，心生淫慾，想與貞潔的女子發生關係但最終沒有得逞。因此受罪兩百年，之後轉生會患瘡和感到恐懼。第十種是沸屎地獄（指充滿沸騰糞便的地獄）。三萬里的範圍內都充滿了屎尿。獄卒驅趕罪人進入其中。這種人過去施捨給別人食物時，惡狠狠地說這些食物不乾淨。因此受罪五百歲，之後轉生為豬。 第十一種是膀臭地獄（指充滿腐爛氣味的地獄）。縱橫二千五百里，裡面充滿了膿血。這種人活著的時候，以不善的心進入聖人的房間，放屁泄穢。因此受罪二百四十年，之後轉生到貧賤的家庭，身體總是散發著臭味。第十二種是不凈地獄（指充滿污穢的地獄）。縱橫千里，裡面充滿了鼻涕唾沫。這種人以傲慢不敬的心，用不乾淨的手捻香供養大聖。之後轉生為人，也常常傲慢待人。第十三種是不凈地獄（指充滿污穢的地獄）。六百里的範圍內都是膿。這種人活著的時候，在乾淨的食物中，放入老鼠屎或狗吃過的髒東西。因此受罪兩百年，轉生變成狗。第十四種是黑耳常暗地獄（指黑暗的地獄）。這種人活著的時候，以不善的心遮蔽佛的光明。因此受罪七百年。第十五種地獄縱橫四萬里，罪人經常被砍、射、打、剔、推撞。這種人活著的時候造作五逆之罪（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧）。因此受罪動輒經歷無數劫。如果輾轉于各個地獄，也有經歷一萬歲的（劫）。第十六種是互相殘殺的地獄。妻子殺丈夫，丈夫殺妻子，母親殺兒子，兒子殺母親。這種人過去殺害他人的父母，以及殺害眾生的父母和子女。因此轉生為人，父母子孫都會早死。第十七種是斫身地獄（指身體被砍的地獄）。罪人經常被獄鬼砍殺。因為他們先前砍殺眾生，所以轉生后也容易遭受官府的刑罰。 第十八種是火車地獄（指被火燒的車輪碾壓的地獄）。這種人活著的時候焚燒殺害眾生，所以轉生後會被火燒。第十九種是不識法地獄（指無法聽聞佛法的地獄）。裡面充滿了愚癡的人，聽到犍椎（寺院中用以集眾的法器）的聲音，也以傲慢的心態躺臥不起。因此轉生到邊地（指沒有佛法傳播的地方）。第二十種是鐵熬地獄（指用鐵鍋熬煮的地獄）。因為他們活著的時候熬煮蝦蟹等生物，所以轉生後會短壽。 第二十一種是餓鬼地獄（指遭受飢餓折磨的鬼道）。餓鬼的身長四十里，肚子像萬斛的糧倉那麼大，脖子長十里。他們經常遭受飢渴的折磨，口中總是散發著臭氣。看見食物會變成炭，喝水會變成膿血。這是因為他們過去食用齋飯不恭敬。
【English Translation】 English version They are called, but they do not respond. After two hundred years, they are reborn as mutes. The ninth is the Hot Ash Hell (referring to a hell filled with hot ashes). Seven hundred 'li' (Chinese mile) are filled with hot ashes. This person, when alive, harbored lustful desires and sought to have relations with a chaste woman, but ultimately did not succeed. Therefore, they suffer for two hundred years, and after rebirth, they will suffer from sores and fear. The tenth is the Boiling Excrement Hell (referring to a hell filled with boiling excrement). Thirty thousand 'li' are filled with excrement and urine. The hell guards drive the sinners into it. This person, in the past, when giving food to others, spoke harshly, saying that the food was unclean. Therefore, they suffer for five hundred years, and after rebirth, they will be a pig. The eleventh is the Pungent Odor Hell (referring to a hell filled with the stench of decay). It is two thousand five hundred 'li' in length and width, filled with pus and blood. This person, when alive, entered the room of a sage with an impure mind, passing gas and releasing filth. Therefore, they suffer for two hundred and forty years, and after rebirth, they will be born into a poor and lowly family, and their body will always emit a foul odor. The twelfth is the Impure Hell (referring to a hell filled with filth). It is one thousand 'li' in length and width, filled with mucus and saliva. This person, with an arrogant and disrespectful mind, used unclean hands to offer incense to the Great Sage. After rebirth as a human, they will often treat others with arrogance. The thirteenth is the Impure Hell (referring to a hell filled with filth). Six hundred 'li' are filled with pus. This person, when alive, placed rat droppings or dog food into clean food during a meal. Therefore, they suffer for two hundred years and are reborn as a dog. The fourteenth is the Dark Ear Hell (referring to a dark hell). This person, when alive, obscured the light of the Buddha with an impure mind. Therefore, they suffer for seven hundred years. The fifteenth hell is forty thousand 'li' in length and width, where sinners are constantly chopped, shot, beaten, scraped, pushed, and rammed. This person, when alive, committed the five rebellious acts (matricide, patricide, killing an Arhat, causing a Buddha to bleed, and creating schism in the Sangha). Therefore, they suffer for countless 'kalpas' (eons). If they are transferred to various hells, there are also those who experience ten thousand years (of a 'kalpa'). The sixteenth is the Hell of Mutual Killing. Wives kill husbands, husbands kill wives, mothers kill sons, and sons kill mothers. This person, in the past, killed the parents of others, as well as the parents and children of sentient beings. Therefore, when reborn as a human, their parents, children, and grandchildren will all die young. The seventeenth is the Hell of Chopping Bodies (referring to a hell where bodies are chopped). Sinners are constantly chopped by hell guards. Because they previously chopped sentient beings, they are prone to suffering punishment from the government after rebirth. The eighteenth is the Fire Cart Hell (referring to a hell where sinners are crushed by burning wheels). This person, when alive, burned and killed sentient beings, so they will be burned after rebirth. The nineteenth is the Hell of Not Knowing the Dharma (referring to a hell where one cannot hear the Buddha's teachings). It is filled with foolish people who, even when they hear the sound of the 'Ghantha' (a bell used to gather monks in a monastery), arrogantly lie down and do not rise. Therefore, they are reborn in border regions (referring to places where the Dharma is not spread). The twentieth is the Iron Cauldron Hell (referring to a hell where sinners are boiled in an iron cauldron). Because they boiled shrimp, crabs, and other creatures when alive, they will have a short lifespan after rebirth. The twenty-first is the Hungry Ghost Hell (referring to the realm of hungry ghosts who suffer from starvation). The hungry ghosts are forty 'li' tall, with bellies as large as ten thousand 'hu' (ancient measurement unit) of grain, and necks ten 'li' long. They constantly suffer from hunger and thirst, and their mouths always emit a foul odor. When they see food, it turns into charcoal, and when they drink water, it turns into pus and blood. This is because they were disrespectful when eating vegetarian meals in the past.
持齋。後生八百世常作羅剎。二十二曰剛炭。盜心取他物手捧剛炭。後生貧賤為人所使。二十三曰鑊湯。生時噁心以熱湯澆地蟲。二十四曰鐵床。淫他婦女逼犯持戒女人。男抱銅柱女臥鐵床。二十五曰鐵丸。猶炮煮雞鴨子。後生常苦迷荒。二十六曰貢高坐地獄。生時貢高食他信施。自恃有德起心貢高。二十七曰黑耳。獄鬼以刀節節支解。淫比丘。後生下賤女人之中。五百歲作黃門。二十八曰寒冰獄。生時擲眾生致寒凍處。後生貧賤常無衣服。二十九曰石窟。滿中煙火。噁心熏殺眾生。三十曰權收。鬼獄收之以瞋心滅屑殺蟣虱。
三十一曰[打-丁+(恙-心+皿)]。山以[打-丁+(恙-心+皿)]殺蟣虱。後生短壽。三十二曰熱湯澆身。披著好衣誘他婦女。罪畢為鳥獸。三十三曰餓鬼。身長三十里。嚥下有癭決膿食之。或見好食。眾鬼競奪不得食之。得他好食不先上上座食。後生貧窮。三十四曰餓鬼。身長十里或五里。身毛剛利。慳不施食實有言無。後生貧賤多無飲食。三十五曰惡狗。多諸惡狗牙利如劍。獄鬼喚狗競共嚙之。生時喚狗嚙殺眾生。后得為人喜被狗嚙。三十六曰鐵杙。驅人履之。生時含毒看父母師長。後生毒蛇中。三十七曰剝皮。鬼恒利刀剝其皮。生噁心剝人衣被。及剝眾生皮。後生人中常為
【現代漢語翻譯】 現代漢語譯本： 持齋（遵守齋戒）。後世會轉生八百世常為羅剎（惡鬼）。 第二十二種是剛炭地獄。因為有盜心，拿取他人財物，死後手捧剛炭受苦。後世會貧賤，為人所使。 第二十三種是鑊湯地獄。因為生前心懷惡意，用熱湯澆地上的蟲子。死後入鑊湯地獄受苦。 第二十四種是鐵床地獄。因為淫人妻女，逼迫侵犯持戒的女人。男子抱銅柱，女子臥鐵床受苦。 第二十五種是鐵丸地獄。就像用炮煮雞鴨一樣。後世常常困苦迷茫。 第二十六種是貢高地獄。因為生前貢高我慢，食用他人的信施供養，自恃有德而生起貢高之心。死後墮入地獄。 第二十七種是黑耳地獄。獄鬼用刀一節節肢解罪人。因為生前**比丘（出家男子）。後世會轉生為女人，五百歲都做黃門（太監）。 第二十八種是寒冰地獄。因為生前將眾生置於寒冷冰凍之處。後世會貧賤，常常沒有衣服穿。 第二十九種是石窟地獄。石窟中充滿煙火。因為心懷惡意，用煙火熏殺眾生。 第三十種是權收地獄。鬼獄收捕罪人，因為生前以嗔恨心滅殺蟣虱（寄生蟲）。 第三十一種是[打-丁+(恙-心+皿)]地獄。因為用[打-丁+(恙-心+皿)]殺蟣虱。後世會短壽。 第三十二種是熱湯澆身地獄。因為生前穿著好的衣服誘惑他人婦女。罪報結束後會轉生為鳥獸。 第三十三種是餓鬼地獄。餓鬼身長三十里，咽喉下有癭，潰爛流膿，只能以此為食。或者見到好的食物，眾鬼爭搶，無法吃到。因為得到好的食物不先供養上座（寺院中資歷高的僧人）食用。後世會貧窮。 第三十四種是餓鬼地獄。餓鬼身長十里或五里，身上的毛髮剛硬鋒利。因為慳吝不施捨食物，明明有卻說沒有。後世會貧賤，常常沒有飲食。 第三十五種是惡狗地獄。有很多惡狗，牙齒鋒利如劍。獄鬼呼喚惡狗一起撕咬罪人。因為生前呼喚狗咬殺眾生。後世即使轉生為人，也喜歡被狗咬。 第三十六種是鐵杙地獄。驅趕罪人踩踏鐵杙（木樁）。因為生前懷著惡毒的心看父母師長。後世會轉生為毒蛇。 第三十七種是剝皮地獄。鬼卒經常用利刀剝罪人的皮。因為生前懷著噁心剝奪他人的衣服被褥，以及剝奪眾生的皮。後世即使轉生為人，也常常...
【English Translation】 English version: Observing precepts. In the future, one will be reborn as a Rakshasa (demon) for eight hundred lifetimes. The twenty-second is the Gangtan Hell (Hell of Burning Coals). Due to having a thieving mind and taking others' belongings, one will hold burning coals in their hands in future lives. One will be poor and be used by others. The twenty-third is the Huotang Hell (Hell of Boiling Water). Due to having an evil mind in life and pouring hot water on insects on the ground, one will suffer in the Huotang Hell. The twenty-fourth is the Tiechuang Hell (Hell of Iron Bed). Due to committing adultery with other's wives and forcing violations upon women who uphold precepts, men will embrace copper pillars, and women will lie on iron beds. The twenty-fifth is the Tie Wan Hell (Hell of Iron Balls). It is like roasting chickens and ducks with cannons. In future lives, one will often suffer from confusion and bewilderment. The twenty-sixth is the Gonggao Hell (Hell of Arrogance). Due to being arrogant in life, eating the offerings of faith from others, and being proud of one's virtues, one will fall into hell. The twenty-seventh is the Heier Hell (Hell of Black Ears). Hell demons dismember criminals section by section with knives. Because of committing adultery with Bhikkhus (ordained monks). In future lives, one will be reborn among women, and be a eunuch for five hundred years. The twenty-eighth is the Hanbing Hell (Hell of Cold Ice). Due to placing sentient beings in cold and freezing places in life, one will be poor and often have no clothes to wear in future lives. The twenty-ninth is the Shiku Hell (Hell of Stone Caves). The stone caves are filled with smoke and fire. Due to having an evil mind and killing sentient beings with smoke. The thirtieth is the Quanshou Hell (Hell of Seizure). The hellish demons seize criminals because they killed lice and nits with anger in life. The thirty-first is the [打-丁+(恙-心+皿)] Hell. Because of killing lice and nits with [打-丁+(恙-心+皿)]. One will have a short life in future lives. The thirty-second is the Retang Jiaoshen Hell (Hell of Hot Water Pouring on the Body). Because of wearing good clothes to seduce other's wives in life, one will be reborn as birds and beasts after the end of the punishment. The thirty-third is the Egui Hell (Hell of Hungry Ghosts). The hungry ghosts are thirty miles tall, with goiters under their throats, festering and draining pus, which they can only eat. Or seeing good food, the ghosts compete for it and cannot eat it. Because of not offering the best food to the senior monks (senior monks in the temple) first. One will be poor in future lives. The thirty-fourth is the Egui Hell (Hell of Hungry Ghosts). The hungry ghosts are ten or five miles tall, with stiff and sharp hairs on their bodies. Because of being stingy and not giving food, saying there is none when there is. One will be poor and often have no food in future lives. The thirty-fifth is the E Gou Hell (Hell of Evil Dogs). There are many evil dogs with teeth as sharp as swords. The hellish demons call the dogs to bite the criminals together. Because of calling dogs to bite and kill sentient beings in life. Even if one is reborn as a human in future lives, one likes to be bitten by dogs. The thirty-sixth is the Tie Yi Hell (Hell of Iron Stakes). Driving criminals to step on iron stakes. Because of looking at parents and teachers with a venomous heart in life. One will be reborn as a venomous snake in future lives. The thirty-seventh is the Bopi Hell (Hell of Skinning). Hell guards often use sharp knives to skin criminals. Because of stripping others of their clothes and bedding with an evil heart in life, as well as stripping the skin of sentient beings. Even if one is reborn as a human in future lives, one will often...
人所剝奪。三十八曰倒懸。獄窣窸取人倒懸。生時倒懸眾生。三十九曰畜生。獄鬼洋銅灌其口。負債抵而不還。后五百歲中。為人牛馬奴婢。喜得鞭打。四十曰耕身。獄鬼以鐵犁耕身。生時耕地傷眾生。噁心稱懀。四十一曰鏃眼。獄鬼常以鐵鏃鏃其眼。生時噁心惡眼看其父母。後生人中眼常通睛。四十二曰刀兵。獄鬼斫射。此人生時瞋心相殺。後生人中喜得斫射。四十三曰割刺。獄鬼生割其肉。此人生時噁心割人肉。罪畢為人喜得割刺。四十四曰鐵磨。獄鬼以鐵磨磨人。此人生時以噁心磨殺磨此中蟲。四十五曰㩚弄。滿中鐵磨。獄鬼驅人入磨磨之。四十六曰㩚弄。此人生時。見眾生入㩚弄中。生噁心我誓不救。後生人中身體黃熟。四十七曰石臼。卒驅入臼中搗之。此人生時噁心搗殺眾生。罪畢為螺蚌。四十八曰憍慢。人頭蛇身。此人生時臥地誦經。四十九曰水地獄。水停住不流。此人生時抑人水中沒溺而死。五十曰[仁-二+屬]儒。獄鬼石𥑐人頭。此人生時慢心。使父母師長倚。令其兒生言不恭敬。
五十一曰鐵棒。獄鬼常使其身棒鐵此人生時以噁心殺蟣虱。五十二曰恐怖。常為牛頭阿旁所恐。此人生時常恐人故。五十三曰鐵杙。水底布鐵杙。獄鬼驅人入水中刺身流血。生時嫉妒布杙傷人。五十四曰飲洋銅。
【現代漢語翻譯】 現代漢語譯本： 被人剝奪（財物）。第三十八種是倒懸地獄。獄卒把罪人全部倒吊起來。因為他們活著的時候也曾倒懸眾生。第三十九種是畜生地獄。獄鬼用熔化的銅汁灌罪人的口。因為他們負債不還。死後五百世中，轉生為牛馬奴婢，喜歡被人鞭打。第四十種是耕身地獄。獄鬼用鐵犁耕罪人的身體。因為他們活著的時候耕地傷害眾生，心懷惡意和憎恨。第四十一種是鏃眼地獄。獄鬼經常用鐵箭頭射罪人的眼睛。因為他們活著的時候用惡毒的心和眼睛看待父母。死後轉生為人，眼睛經常有眼疾。第四十二種是刀兵地獄。獄鬼用刀砍殺罪人。因為他們活著的時候心懷嗔恨互相殘殺。死後轉生為人，喜歡被人砍殺。第四十三種是割刺地獄。獄鬼活生生地割罪人的肉。因為他們活著的時候心懷惡意割人肉。罪報結束後轉生為人，喜歡被人割刺。第四十四種是鐵磨地獄。獄鬼用鐵磨磨罪人。因為他們活著的時候用惡毒的心磨殺蟲類。第四十五種是㩚弄地獄。裡面全是鐵磨。獄鬼驅趕罪人進入磨中磨。第四十六種是㩚弄地獄。因為他們活著的時候，看見眾生進入㩚弄中，心生惡意發誓不救。死後轉生為人，身體虛弱。第四十七種是石臼地獄。獄卒驅趕罪人進入石臼中搗。因為他們活著的時候心懷惡意搗殺眾生。罪報結束後轉生為螺蚌。第四十八種是憍慢地獄。罪人頭是人頭，身體是蛇身。因為他們活著的時候躺在地上誦經。第四十九種是水地獄。水停滯不流動。因為他們活著的時候把人按在水中淹死。第五十種是[仁-二+屬]儒地獄。獄鬼用石頭敲罪人的頭。因為他們活著的時候心懷傲慢，使父母師長依靠（自己），讓他們的孩子說話不恭敬。 第五十一種是鐵棒地獄。獄鬼經常用鐵棒擊打罪人的身體。因為他們活著的時候用惡毒的心殺虱子。第五十二種是恐怖地獄。罪人經常被牛頭阿旁所恐嚇。因為他們活著的時候經常恐嚇別人。第五十三種是鐵杙地獄。水底佈滿鐵杙。獄鬼驅趕罪人進入水中，鐵杙刺穿身體流血。因為他們活著的時候嫉妒別人，設定鐵杙傷害別人。第五十四種是飲洋銅地獄。
【English Translation】 English version: Deprived by others. The thirty-eighth is the Upside-Down Hanging Hell. The prison guards take all the people and hang them upside down. (This is because) when they were alive, they hung sentient beings upside down. The thirty-ninth is the Animal Hell. The hell-ghosts pour molten copper into their mouths. (This is because they) owe debts and do not repay them. In the next five hundred lifetimes, they will be cattle, horses, servants, and maids, and will enjoy being whipped. The fortieth is the Body-Plowing Hell. The hell-ghosts plow their bodies with iron plows. (This is because) when they were alive, they plowed the land and harmed sentient beings, harboring evil intentions and hatred. The forty-first is the Eye-Piercing Hell. The hell-ghosts constantly pierce their eyes with iron arrows. (This is because) when they were alive, they looked at their parents with evil intentions and evil eyes. After being reborn as humans, their eyes will often have ophthalmia. The forty-second is the Sword-and-Weapon Hell. The hell-ghosts chop and shoot (at them). (This is because) when they were alive, they killed each other with anger. After being reborn as humans, they will enjoy being chopped and shot. The forty-third is the Cutting-and-Stabbing Hell. The hell-ghosts cut their flesh alive. (This is because) when they were alive, they evilly cut people's flesh. After the karmic retribution is complete, they will be reborn as humans and will enjoy being cut and stabbed. The forty-fourth is the Iron-Grinding Hell. The hell-ghosts grind people with iron mills. (This is because) when they were alive, they evilly ground and killed insects. The forty-fifth is the 㩚弄 (untranslatable, likely a type of grinding machine) Hell. It is full of iron mills. The hell-ghosts drive people into the mills to grind them. The forty-sixth is the 㩚弄 Hell. (This is because) when they were alive, when they saw sentient beings entering the 㩚弄, they had evil thoughts and vowed not to save them. After being reborn as humans, their bodies will be yellow and weak. The forty-seventh is the Stone-Mortar Hell. The prison guards drive people into the mortar to pound them. (This is because) when they were alive, they evilly pounded and killed sentient beings. After the karmic retribution is complete, they will be reborn as snails and shellfish. The forty-eighth is the Arrogance Hell. The people have human heads and snake bodies. (This is because) when they were alive, they recited scriptures while lying on the ground. The forty-ninth is the Water Hell. The water stagnates and does not flow. (This is because) when they were alive, they held people underwater and drowned them to death. The fiftieth is the [仁-二+屬]儒 (untranslatable, likely a type of punishment) Hell. The hell-ghosts strike people's heads with stones. (This is because) when they were alive, they were arrogant and made their parents and teachers rely on them, causing their children to speak disrespectfully. The fifty-first is the Iron-Rod Hell. The hell-ghosts constantly strike their bodies with iron rods. (This is because) when they were alive, they killed lice with evil intentions. The fifty-second is the Terror Hell. They are constantly terrified by the ox-headed Arpana (牛頭阿旁, a type of hell guardian). (This is because) when they were alive, they constantly terrified others. The fifty-third is the Iron-Stake Hell. The bottom of the water is covered with iron stakes. The hell-ghosts drive people into the water, and the stakes pierce their bodies, causing them to bleed. (This is because) when they were alive, they were jealous and set up stakes to harm others. The fifty-fourth is the Drinking-Molten-Copper Hell.
生時慢心學父母師長語。后常蹇吃。五十五曰鐵鏃。獄鬼以鐵鏃鏃其眼。此人生時噁心生刺眾生瞳子。罪畢為盲人。五十六曰鐵叉獄。獄鬼以鐵叉叉人。此人生時噁心叉魚及餘眾生。五十七曰蛆蟲。唼食人身。此人生時蛆妒傷人。及六畜財物。罪畢為人身患惡瘡。五十八曰刀解手。獄鬼以利刀解其兩手。此人生時以慢心。用不凈手捉經。五十九曰啼哭。獄鬼護來恐怖令其啼哭。此人生時常憂錢財以營淫慾。後生為人恒苦少財。六十曰鐵拘。獄鬼常以鐵拘拘其身體。此人生時拘殺眾生。六十一曰洋銅。獄鬼洋銅灌其口。此人生時噁心。妄語兩舌惡罵綺語。罪畢為人口氣常臭。六十二曰洋銅灌手。此人生時心不敬道。以不凈手捉沙門衣。六十三曰射身。獄鬼以箭射之。此人生時噁心射殺眾生。
六十四曰無擇(梁言生終)凡有五王者。一曰隨王。二曰劫王。三曰丑王。四曰自然王。五曰眾生王。皆發信心大乘誓願度地獄眾生。諸地獄罪畢者來入此中。斷其昔行作罪多少。舍地獄身受中陰形如三歲小兒。更隨行業從父母受生(出問地獄經)。
五大地獄示受苦相四
活大地獄。噁心瞋爭以槊相刺。鐵抓相攫血相涂漫。痛毒逼切悶無所覺。冷風來吹。獄卒喚活罪人還活。是故名為活獄。此中眾生前世好殺物
【現代漢語翻譯】 現代漢語譯本 五十五曰鐵鏃（用鐵做的箭頭）。獄鬼以鐵鏃（用鐵做的箭頭）鏃（刺）其眼。此人生時噁心生刺眾生瞳子（眼睛）。罪畢為盲人。 五十六曰鐵叉獄。獄鬼以鐵叉叉人。此人生時噁心叉魚及餘眾生。 五十七曰蛆蟲。唼（吸食）食人身。此人生時蛆妒傷人。及六畜財物。罪畢為人身患惡瘡。 五十八曰刀解手。獄鬼以利刀解（砍斷）其兩手。此人生時以慢心。用不凈手捉經。 五十九曰啼哭。獄鬼護來恐怖令其啼哭。此人生時常憂錢財以營淫慾。後生為人恒苦少財。 六十曰鐵拘（鐵製刑具）。獄鬼常以鐵拘（鐵製刑具）拘（束縛）其身體。此人生時拘殺眾生。 六十一曰洋銅（熔化的銅）。獄鬼洋銅（熔化的銅）灌其口。此人生時噁心。妄語兩舌惡罵綺語。罪畢為人口氣常臭。 六十二曰洋銅灌手。此人生時心不敬道。以不凈手捉沙門（出家人）衣。 六十三曰射身。獄鬼以箭射之。此人生時噁心射殺眾生。 六十四曰無擇（梁言生終）（沒有選擇的地獄，梁朝的說法是人死後的歸宿）。凡有五王者。一曰隨王。二曰劫王。三曰丑王。四曰自然王。五曰眾生王。皆發信心大乘誓願度地獄眾生。諸地獄罪畢者來入此中。斷其昔行作罪多少。舍地獄身受中陰形如三歲小兒。更隨行業從父母受生（出問地獄經）。 活大地獄。噁心瞋爭以槊（長矛）相刺。鐵抓相攫（抓取）血相涂漫。痛毒逼切悶無所覺。冷風來吹。獄卒喚活罪人還活。是故名為活獄。此中眾生前世好殺物
【English Translation】 English version 55th is the Iron Arrow Hell. The hell guards pierce their eyes with iron arrows. This is because in their past life, they maliciously pricked the pupils (eyes) of sentient beings. After their sins are exhausted, they will be born as blind people. 56th is the Iron Fork Hell. The hell guards fork people with iron forks. This is because in their past life, they maliciously forked fish and other sentient beings. 57th is the Maggot Hell. Maggots devour people's bodies. This is because in their past life, they were jealously harmful to others, as well as livestock and property. After their sins are exhausted, they will be born with malignant sores on their bodies. 58th is the Hand-Severing Hell. The hell guards sever their hands with sharp knives. This is because in their past life, they disrespectfully touched scriptures with unclean hands. 59th is the Weeping Hell. The hell guards protect and terrify them, causing them to weep. This is because in their past life, they were constantly worried about money and engaged in lustful desires. In future lives, they will constantly suffer from a lack of wealth. 60th is the Iron Shackles Hell. The hell guards constantly shackle their bodies with iron shackles. This is because in their past life, they captured and killed sentient beings. 61st is the Molten Copper Hell. The hell guards pour molten copper into their mouths. This is because in their past life, they maliciously engaged in false speech, divisive speech, harsh speech, and frivolous speech. After their sins are exhausted, their breath will always be foul. 62nd is the Molten Copper Poured on Hands. This is because in their past life, they did not respect the Dharma and touched the robes of monks (Shamen) with unclean hands. 63rd is the Body-Shooting Hell. The hell guards shoot them with arrows. This is because in their past life, they maliciously shot and killed sentient beings. 64th is the Avici Hell (Wu Ze) (meaning 'no choice', according to the Liang Dynasty, it's the destination after death). There are five kings in total: the Following King, the Robbing King, the Ugly King, the Natural King, and the Sentient Being King. All of them have generated faith, made great Mahayana vows to liberate sentient beings from hell. Those whose sins in the various hells are exhausted come into this place. Their past actions and the amount of sin they committed are judged. They abandon their hell bodies and receive an intermediate existence form like a three-year-old child. They are then reborn from parents according to their karma (from the Sutra of Questions about Hell). The Great Hell of Living Beings. With malicious intent, they angrily fight and stab each other with spears (Shuo). They grab each other with iron claws, and blood is smeared everywhere. The pain is intense, and they are suffocated and unconscious. A cold wind blows, and the hell guards call the living sinners back to life. Therefore, it is called the Hell of Living Beings. The sentient beings in this hell were fond of killing creatures in their previous lives.
命牛羊禽獸。為田宅國土錢財等利而相殺害。受此罪報。合會大地獄。羅剎獄卒。作種種形諸惡獸頭。而來吞啖咬嚙罪人。兩山相合熱鐵輪轢。熱鐵臼搗亦如押油。聚肉成積血流成池。雕鷲虎狼各來牽掣。此人前世多殺眾生還受此形獄。又以力勢相凌拄押羸弱。受兩山相合罪。慳貪瞋恚愚癡怖畏。斷事輕重不以正理。或破正道。受熱鐵輪轢鐵臼搗。
第四第五名叫喚大叫喚。此大地獄其中罪人。羅剎獄卒頸黃眼赤火從中出。著硃色衣身肉堅勁。走射罪人。罪人狂怖叩頭求哀。呼大將軍小見憐愍。將入熱鐵地獄。縱廣百由旬。驅打驅走足皆燋然。脂髓流出如笮蘇油。鐵棒頭額其腦流出如破酪瓶。復將入鐵閣屋間。黑煙來熏。互相堆押意欲求出。其門已閉大喚㘁呼聲常不絕。此人前世斗秤欺誑。非法斷事受寄不還。侵凌下劣惱諸貧窮令其號哭。破他城邑壞人聚落。傷害劫奪舉城叫呼。詐誘令出而復害之。今受叫喚地獄。熏殺穴居之類幽閉囹圄。或闇煙窟中而熏殺之。或投井中劫奪他財。皆受大叫喚地獄罪報。
第六第七熱大熱地獄。中有二大銅鑊。咸沸水滿中。羅剎獄卒以罪人投中。腳上頭下骨節解零。以釵釵出冷風吹活復投炭坑中。或著沸灰中。從灰中出放熱沙中。又以膿血而自煎熬。從炭坑出投之焰床強
【現代漢語翻譯】 現代漢語譯本： 使役牛羊禽獸，爲了田地住宅、國家財富等利益而互相殘殺，會遭受這樣的罪報，墮入合會大地獄（Samghata，八熱地獄之一）。羅剎獄卒（Rakshasa）化作各種形狀的兇惡獸頭，前來吞食、啃咬罪人。兩座山合攏，熱鐵輪碾壓，熱鐵臼搗磨，就像榨油一樣。聚集的肉堆積成山，流出的血匯成池。雕、鷲、虎、狼各自前來撕扯。此人前世殺害眾多生靈，今生還受這樣的地獄之苦。又仗著勢力互相欺壓弱小，會遭受兩山相合的罪報。慳吝貪婪、嗔恨惱怒、愚昧無知、心懷恐懼，判決事情輕重不以公正的道理，或者破壞正道，會遭受熱鐵輪碾壓、鐵臼搗磨的罪報。
第四和第五大地獄名叫叫喚大地獄（Raurava）和大叫喚大地獄（Maharaurava）。這些大地獄中的罪人，羅剎獄卒頸部發黃，眼睛赤紅，火焰從眼中冒出，身穿硃紅色衣服，身體肌肉堅硬強勁，奔跑射殺罪人。罪人驚恐萬狀，叩頭求饒，呼喊大將軍，乞求可憐和憐憫，然後被投入熱鐵地獄，縱橫一百由旬（Yojana，古印度長度單位）。獄卒驅趕鞭打，罪人奔走，雙腳都被燒焦，油脂骨髓流出，就像從榨床上榨出的酥油一樣。用鐵棒敲擊罪人的頭額，腦漿流出，就像打破的酪瓶。又被投入鐵閣屋中，黑煙燻烤，互相推搡擁擠，想要逃出去，但門已經關閉，大聲叫喊的聲音持續不斷。此人前世用斗秤欺騙他人，不按法律判決事情，接受寄託的財物卻不歸還，欺凌弱小，惱害貧窮的人，使他們號啕大哭，破壞他人的城邑，摧毀人們的村落，傷害搶劫，全城百姓都在叫喊，用欺騙引誘他人出來然後加害於他們，今生遭受叫喚地獄的苦報。熏殺穴居的動物，將人幽禁在牢獄之中，或者在黑暗的煙窟中熏殺他們，或者投入井中，劫奪他人的錢財，都會遭受大叫喚地獄的罪報。
第六和第七大地獄名叫熱地獄（Tapana）和大熱地獄（Pratapana）。其中有兩口大銅鑊，盛滿沸騰的鹽水。羅剎獄卒將罪人投入其中，腳朝上頭朝下，骨骼關節都散落分離。用釵子將罪人從鑊中撈出，用冷風吹使其復活，又投入炭坑中，或者投入沸騰的灰燼中。從灰燼中出來后，又被放置在熾熱的沙地上，又用膿血煎熬自身。從炭坑中出來后，又被投入燃燒的床上，強迫罪人躺臥。
【English Translation】 English version: Commanding oxen, sheep, birds, and beasts, killing each other for the sake of fields, houses, lands, wealth, and other benefits, one receives the retribution of this sin and falls into the Samghata (Crushing) Great Hell (one of the Eight Hot Hells). Rakshasa (demon) jailers transform into various forms of fierce animal heads and come to devour and gnaw at the sinners. Two mountains come together, hot iron wheels crush, and hot iron mortars pound, just like pressing oil. Accumulated flesh piles up into mountains, and flowing blood forms pools. Eagles, vultures, tigers, and wolves each come to tear at the sinners. In their previous lives, these people killed many living beings and now receive this form of hellish suffering. Furthermore, those who rely on their power to oppress the weak will suffer the retribution of the two mountains coming together. Those who are stingy, greedy, angry, foolish, and fearful, who do not judge matters of importance with righteous principles, or who destroy the right path, will suffer the retribution of being crushed by hot iron wheels and pounded in iron mortars.
The fourth and fifth Great Hells are called Raurava (Screaming) and Maharaurava (Great Screaming). In these Great Hells, Rakshasa jailers have yellow necks and red eyes, with fire coming out of their eyes. They wear vermilion clothes and have strong, sturdy bodies. They run and shoot at the sinners. The sinners are terrified, kowtow and beg for mercy, calling out to the Great General, pleading for pity and compassion. Then they are thrown into the hot iron hell, which is a hundred yojanas (ancient Indian unit of distance) in length and breadth. The jailers drive and whip them, and the sinners run, their feet completely scorched. Fat and marrow flow out like clarified butter squeezed from a press. Iron rods strike the sinners' heads, and their brains flow out like broken milk bottles. They are then thrown into iron pavilions, and black smoke comes to suffocate them. They push and shove each other, trying to get out, but the doors are already closed, and the sound of loud screaming never ceases. In their previous lives, these people deceived others with scales and measures, judged matters unlawfully, accepted entrusted property but did not return it, oppressed the inferior, annoyed the poor, causing them to wail and cry, destroyed others' cities, ruined people's villages, harmed and robbed, causing the entire city to scream, and deceived and lured others out only to harm them. Now they suffer the retribution of the Screaming Hell. They suffocated creatures living in burrows, imprisoned people in jails, or suffocated them in dark, smoky caves, or threw them into wells, robbing them of their wealth. All these actions lead to the retribution of the Great Screaming Hell.
The sixth and seventh Great Hells are called Tapana (Heating) and Pratapana (Great Heating). In these hells, there are two large copper cauldrons filled with boiling salt water. Rakshasa jailers throw the sinners into them, feet up and head down, and their bones and joints scatter and separate. The jailers use hairpins to pull the sinners out of the cauldrons, revive them with cold wind, and then throw them into coal pits or into boiling ashes. After coming out of the ashes, they are placed on hot sand, and they are tormented by their own pus and blood. After coming out of the coal pits, they are thrown onto burning beds, forcing the sinners to lie down.
驅令坐。眼耳鼻口及諸毛孔一切火出。此人宿世惱亂父母師長沙門婆羅門諸善好人。惱令心熱今受熱地獄報。或有前世煮殺生繭。或生爛豬羊。或以木貫人腹而生炙之。或焚山野及諸聚落佛圖精舍及天祠。或推眾生著火坑中。故生此地獄。阿毗地獄縱廣四千里。其處最深。獄卒羅剎從頭剝皮乃至其足。以五百釘釘其身體如挓牛皮。熱鐵火車躒其身。驅入火坑令抱炭出。利刀劍槊飛入身中迷悶萎熟。或顛匐墮落。此人宿行多造大惡。五逆重罪斷善根。法言非法非法言法。破因破果憎嫉善人。入此地獄受罪最劇(出大智論略其小同取其尤異)。
經律異相卷第五十
【現代漢語翻譯】 現代漢語譯本：獄卒驅趕罪人坐下。罪人的眼睛、耳朵、鼻子、嘴巴以及所有毛孔都冒出火焰。此人前世惱亂父母、師長、沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司階層）等善良之人，使他們內心煩惱，如今遭受熱地獄的報應。或者有人前世煮殺蠶繭中的生命，或者活剝腐爛的豬羊，或者用木棒穿透人的腹部並進行炙烤，或者焚燒山野以及村落、佛寺精舍以及天神廟宇，或者將眾生推入火坑之中，因此墮入此地獄。阿毗地獄（Avīci，無間地獄）縱橫四千里，是所有地獄中最深的地方。獄卒羅剎（Rākṣasa，惡鬼）從罪人的頭頂開始剝皮，一直剝到腳底，用五百枚釘子釘住罪人的身體，如同攤開的牛皮一般。熾熱的鐵車碾壓罪人的身體，驅趕罪人進入火坑，令其抱起燃燒的木炭並帶出。鋒利的刀劍長矛飛入罪人的身體，使其昏迷萎靡。或者罪人顛倒仆地。此人前世行為多造大惡，犯下五逆重罪，斷絕善根，將正法說成非法，將非法說成正法，破壞因果，憎恨嫉妒善良之人，因此墮入此地獄，遭受最劇烈的罪罰（出自《大智度論》，省略小同之處，選取特別之處）。 《經律異相》卷第五十
【English Translation】 English version: The prison guards drive the condemned to sit. Fire emanates from their eyes, ears, nose, mouth, and all pores. This person in their past life troubled their parents, teachers, Śrāmaṇas (ascetics), Brāhmaṇas (priestly class), and other virtuous people, causing them mental distress; now they receive the retribution of the hot hells. Or perhaps in a previous life they boiled and killed silkworms in their cocoons, or skinned rotten pigs and sheep alive, or pierced people's abdomens with wooden stakes and roasted them, or burned mountains and fields, as well as villages, Buddhist monasteries, and temples of the gods, or pushed sentient beings into fiery pits; therefore, they are born into this hell. The Avīci (uninterrupted) hell is four thousand li in length and breadth, and is the deepest of all hells. The Rākṣasa (demon) prison guards peel the skin from the top of the condemned's head down to their feet, and nail their body with five hundred nails, like stretching out cowhide. Hot iron carts roll over their bodies, driving them into fiery pits, ordering them to embrace burning coals and carry them out. Sharp knives, swords, and spears fly into their bodies, causing them to faint and wither. Or the condemned fall headlong. This person in their past actions committed many great evils, committed the five rebellious acts, severed their roots of goodness, spoke of the Dharma as non-Dharma, and non-Dharma as Dharma, destroyed cause and effect, and hated and envied virtuous people; therefore, they enter this hell and suffer the most severe punishments (Extracted from the Mahāprajñāpāramitāśāstra, omitting minor similarities and selecting the most exceptional aspects). Chapter 50 of the Jing Lü Yi Xiang