X75n1511_釋迦如來應化錄
卍新續藏第 75 冊 No. 1511 釋迦如來應化錄
釋迦如來應化錄目錄捲上之一釋迦垂跡最初因地買華供佛上托兜率瞿曇貴姓凈飯聖王摩耶託夢樹下誕生從園還城仙人占相大赦修福姨母養育往謁天祠園林嬉戲習學書數講演武藝太子灌頂遊觀農務諸王捔力悉達納妃五欲娛樂空聲警䇿飯王應夢路逢老人道見病臥路睹死屍得遇沙門耶輸應夢初啟出家夜半逾城金刀落髮車匿辭還車匿還宮詰問林仙勸請回宮調伏二仙六年苦行遠餉資糧牧女乳糜禪河澡浴帝釋獻衣詣菩提場天人獻草龍王讚歎坐菩提座魔王得夢魔子諫父魔女炫媚魔軍拒戰魔眾拽鉼地神作證魔子懺悔菩薩降魔成等正覺捲上之二諸天贊賀華嚴大法觀菩提樹龍宮入定林間宴坐四王獻缽二商奉食梵天勸請轉妙法輪度富樓那仙人求度船師悔責耶捨得度降伏火龍急流分斷棄除祭器竹園精舍領徒投佛迦葉求度假孕謗佛請佛還國認子釋疑度弟難陀羅睺出家須達見佛捲上之三布金買地玉耶受訓漁人求度月光諫父申日毒飯佛化無惱降伏六師持劍害佛佛救尼犍初建戒壇敷宣戒法姨母求度度䟦陀女再還本國為王說法佛留影像度諸釋種降伏毒龍化諸淫女阿難索乳調伏醉象張弓害佛佛化盧志貧公見佛老人出家醜女改容卷下之一夫人滿愿鸚鵡請佛惡牛蒙度白狗吠佛火中取子見佛
【現代漢語翻譯】 現代漢語譯本 《釋迦如來應化錄》目錄 捲上之一 釋迦垂跡最初因地買華供佛（釋迦牟尼佛最初示現事蹟，從過去世購買鮮花供養佛陀開始）上托兜率（上升到兜率天）瞿曇貴姓（屬於瞿曇姓）凈飯聖王（凈飯王，釋迦牟尼佛的父親）摩耶託夢（摩耶夫人夢見白象）樹下誕生（在樹下誕生）從園還城（從藍毗尼園返回迦毗羅衛城）仙人占相（仙人為太子占卜相貌）大赦修福（大赦天下，廣修福德）姨母養育（由姨母摩訶波阇波提撫養）往謁天祠（前往天祠）園林嬉戲（在園林中嬉戲）習學書數（學習書寫和算術）講演武藝（練習武藝）太子灌頂（太子舉行灌頂儀式）遊觀農務（視察農業）諸王捔力（諸位王子比試力量）悉達納妃（悉達多太子迎娶耶輸陀羅為妃）五欲娛樂（沉溺於五欲的享樂）空聲警䇿（空中的聲音警示）飯王應夢（凈飯王夢見異象）路逢老人（路上遇見老人）道見病臥（看到病人臥倒在地）路睹死屍（路上看到死屍）得遇沙門（遇到沙門）耶輸應夢（耶輸陀羅夢見異象）初啟出家（開始萌生出家的念頭）夜半逾城（半夜逾越城墻）金刀落髮（用金刀剃去頭髮）車匿辭還（車匿辭別返回）車匿還宮詰問（車匿返回王宮受到詰問）林仙勸請回宮（林中仙人勸請回宮）調伏二仙（調伏兩位仙人）六年苦行（六年苦行）遠餉資糧（遠處供養資糧）牧女乳糜（牧女供養乳糜）禪河澡浴（在尼連禪河中沐浴）帝釋獻衣（帝釋天獻上衣服）詣菩提場（前往菩提伽耶）天人獻草（天人獻上吉祥草）龍王讚歎（龍王讚歎）坐菩提座（坐在菩提座上）魔王得夢（魔王波旬做夢）魔子諫父（魔子勸諫父親）魔女炫媚（魔女炫耀嫵媚）魔軍拒戰（魔軍抵抗戰鬥）魔眾拽鉼（魔眾拉拽鐵輪）地神作證（地神作證）魔子懺悔（魔子懺悔）菩薩降魔（菩薩降伏魔軍）成等正覺（成就正等正覺） 捲上之二 諸天贊賀（諸天讚歎祝賀）華嚴大法觀（觀華嚴大法）菩提樹龍宮入定（在菩提樹和龍宮中入定）林間宴坐（在林間靜坐）四王獻缽（四大天王獻上缽）二商奉食（兩位商人供奉食物）梵天勸請轉妙法輪（梵天勸請佛陀轉妙法輪）度富樓那（度化富樓那尊者）仙人求度（仙人請求度化）船師悔責（船師懺悔責備）耶捨得度（耶捨得到度化）降伏火龍（降伏火龍）急流分斷（急流被截斷）棄除祭器（丟棄祭祀器具）竹園精舍（竹林精舍）領徒投佛（帶領徒弟投奔佛陀）迦葉求度（迦葉請求度化）假孕謗佛（假裝懷孕誹謗佛陀）請佛還國（邀請佛陀回國）認子釋疑（辨認兒子，消除疑慮）度弟難陀（度化弟弟難陀）羅睺出家（羅睺羅出家）須達見佛（須達多長者見到佛陀） 捲上之三 布金買地（用黃金鋪地購買祇園精舍的地）玉耶受訓（玉耶接受教訓）漁人求度（漁夫請求度化）月光諫父（月光童子勸諫父親）申日毒飯（申日王用毒飯供養佛陀）佛化無惱（佛陀度化無惱）降伏六師（降伏六師外道）持劍害佛（持劍想要加害佛陀）佛救尼犍（佛陀救助尼犍子）初建戒壇（初次建立戒壇）敷宣戒法（宣講戒律）姨母求度（姨母摩訶波阇波提請求度化）度䟦陀女（度化跋陀羅女）再還本國（再次回到本國）為王說法（為國王說法）佛留影像（佛陀留下影像）度諸釋種（度化諸位釋迦族人）降伏毒龍（降伏毒龍）化諸（度化諸位）阿難索乳（阿難請求給予乳汁）調伏醉象（調伏醉象）張弓害佛（張弓想要射殺佛陀）佛化盧志（佛陀度化盧志）貧公見佛（貧窮的老人見到佛陀）老人出家（老人出家）醜女改容（醜陋的女子改變容貌） 卷下之一 夫人滿愿（夫人實現願望）鸚鵡請佛（鸚鵡請求佛陀）惡牛蒙度（兇惡的牛得到度化）白狗吠佛（白狗向佛陀吠叫）火中取子（從火中取出孩子）見佛（見到佛陀）
【English Translation】 English version The Record of Shakyamuni Buddha's Manifestations: Catalogue, Volume 1 Shakyamuni's Traces: The Initial Cause in the Ground of Being - Buying Flowers to Offer to the Buddha (Shakyamuni Buddha's initial manifestation, starting from buying flowers to offer to the Buddha in a past life), Ascending to Tushita Heaven (going up to Tushita Heaven), Noble Gautama Lineage (belonging to the Gautama clan), Holy King Suddhodana (King Suddhodana, Shakyamuni Buddha's father), Maya's Dream (Queen Maya dreaming of a white elephant), Birth Under the Tree (born under a tree), Returning to the City from the Garden (returning to Kapilavastu from Lumbini Garden), Seer's Prophecy (a seer prophesying the prince's future), General Amnesty and Cultivating Blessings (granting general amnesty and widely cultivating blessings), Aunt's Nurturing (raised by his aunt Mahapajapati), Visiting the Heavenly Shrine (going to the heavenly shrine), Playing in the Garden (playing in the garden), Learning Writing and Arithmetic (learning writing and arithmetic), Practicing Martial Arts (practicing martial arts), Prince's Consecration (the prince's consecration ceremony), Touring and Observing Agriculture (inspecting agriculture), Princes Competing in Strength (princes competing in strength), Siddhartha Marrying a Consort (Prince Siddhartha marrying Yashodhara as his consort), Enjoying the Five Desires (indulging in the pleasures of the five desires), Empty Voice Warning (a voice from the sky warning), King Suddhodana's Dream (King Suddhodana dreaming of an auspicious sign), Meeting an Old Man on the Road (meeting an old man on the road), Seeing a Sick Person Lying Down (seeing a sick person lying down), Seeing a Corpse on the Road (seeing a corpse on the road), Encountering a Shramana (encountering a Shramana), Yashodhara's Dream (Yashodhara dreaming of an auspicious sign), Initial Arousal of Renunciation (initially arousing the thought of renunciation), Crossing the City at Midnight (crossing the city walls at midnight), Cutting Hair with a Golden Knife (cutting hair with a golden knife), Chandaka Taking Leave and Returning (Chandaka taking leave and returning), Chandaka Returning to the Palace and Being Questioned (Chandaka returning to the palace and being questioned), Forest Hermit Urging Return to the Palace (a forest hermit urging return to the palace), Subduing the Two Hermits (subduing the two hermits), Six Years of Austerities (six years of ascetic practice), Distant Offering of Provisions (distant offering of provisions), Milk Gruel from a Cowherd Girl (milk gruel offered by a cowherd girl), Bathing in the Nairanjana River (bathing in the Nairanjana River), Indra Offering Clothes (Indra offering clothes), Going to the Bodhi Tree (going to Bodh Gaya), Devas Offering Grass (devas offering auspicious grass), Dragon King Praising (dragon king praising), Sitting on the Bodhi Seat (sitting on the Bodhi seat), Mara King Dreaming (Mara King dreaming), Mara's Son Advising His Father (Mara's son advising his father), Mara's Daughters Displaying Allure (Mara's daughters displaying allure), Mara's Army Resisting Battle (Mara's army resisting battle), Mara's Crowd Pulling the Wheel (Mara's crowd pulling the iron wheel), Earth God Testifying (earth god testifying), Mara's Son Repenting (Mara's son repenting), Bodhisattva Subduing Mara (Bodhisattva subduing Mara), Attaining Perfect Enlightenment (attaining perfect enlightenment) Volume 2 Devas Praising and Celebrating (devas praising and celebrating), Contemplating the Avatamsaka Great Dharma (contemplating the Avatamsaka Great Dharma), Entering Samadhi at the Bodhi Tree and Dragon Palace (entering samadhi at the Bodhi tree and dragon palace), Sitting in Meditation in the Forest (sitting in meditation in the forest), Four Kings Offering Bowls (Four Heavenly Kings offering bowls), Two Merchants Offering Food (two merchants offering food), Brahma Requesting to Turn the Wonderful Dharma Wheel (Brahma requesting the Buddha to turn the wonderful Dharma wheel), Liberating Purna (liberating the Venerable Purna), Hermit Requesting Liberation (hermit requesting liberation), Boatman Repenting and Blaming (boatman repenting and blaming), Yasha Attaining Liberation (Yasha attaining liberation), Subduing the Fire Dragon (subduing the fire dragon), Rapid Current Being Divided (rapid current being divided), Discarding Sacrificial Implements (discarding sacrificial implements), Bamboo Grove Monastery (Bamboo Grove Monastery), Leading Disciples to Seek Refuge in the Buddha (leading disciples to seek refuge in the Buddha), Kashyapa Requesting Liberation (Kashyapa requesting liberation), False Pregnancy Slandering the Buddha (falsely claiming pregnancy and slandering the Buddha), Inviting the Buddha to Return to the Country (inviting the Buddha to return to the country), Recognizing the Son and Resolving Doubts (recognizing the son and resolving doubts), Liberating the Brother Nanda (liberating the brother Nanda), Rahula Ordaining (Rahula ordaining), Sudatta Seeing the Buddha (Sudatta seeing the Buddha) Volume 3 Spreading Gold to Buy Land (spreading gold to buy the land for Jetavana Monastery), Yuya Receiving Training (Yuya receiving training), Fisherman Requesting Liberation (fisherman requesting liberation), Moonlight Child Advising His Father (Moonlight Child advising his father), Poisonous Rice on Shen Day (King Shen offering poisonous rice to the Buddha), Buddha Transforming Angulimala (Buddha transforming Angulimala), Subduing the Six Heretics (subduing the six heretics), Holding a Sword to Harm the Buddha (holding a sword to harm the Buddha), Buddha Saving the Nirgrantha (Buddha saving the Nirgrantha), Initially Establishing the Ordination Platform (initially establishing the ordination platform), Expounding the Precepts (expounding the precepts), Aunt Requesting Liberation (Aunt Mahapajapati requesting liberation), Liberating Bhadra (liberating Bhadra), Returning to the Home Country Again (returning to the home country again), Preaching the Dharma for the King (preaching the Dharma for the king), Buddha Leaving an Image (Buddha leaving an image), Liberating the Shakya Clan (liberating the Shakya clan), Subduing the Poison Dragon (subduing the poison dragon), Transforming the ** (transforming the **), Ananda Requesting Milk (Ananda requesting milk), Subduing the Drunken Elephant (subduing the drunken elephant), Drawing a Bow to Harm the Buddha (drawing a bow to shoot the Buddha), Buddha Transforming Ruchika (Buddha transforming Ruchika), Poor Old Man Seeing the Buddha (poor old man seeing the Buddha), Old Man Ordaining (old man ordaining), Ugly Woman Changing Her Appearance (ugly woman changing her appearance) Volume 4 Wife Fulfilling Her Vow (wife fulfilling her vow), Parrot Requesting the Buddha (parrot requesting the Buddha), Evil Cow Receiving Liberation (evil cow receiving liberation), White Dog Barking at the Buddha (white dog barking at the Buddha), Retrieving the Child from the Fire (retrieving the child from the fire), Seeing the Buddha (seeing the Buddha)
生信因婦得度盲兒見佛老婢得度勸親請佛囑兒飯佛貸錢辦食老乞遇佛說苦佛來談樂佛至祀天遇佛佛度屠兒度網漁人度捕獵人佛化丑兒救度賊人度除糞人施食緣起目連救母佛救嬰兒金剛請食鬼母尋子小兒施土楊枝凈水采華獻佛燃燈不滅上幡供佛施衣得記衣救龍難說咒消災證明說咒龍宮說法天龍雲集佛贊地藏勝光問法維摩示疾文殊問疾金鼓懺悔楞伽說經圓覺三觀楞嚴大定般若真空付囑國王法華妙典飯王得病卷下之二佛還覲父殯送父王佛救釋種為母說法最初造像浴佛形像姨母涅槃請佛入滅佛指移石囑分舍利付囑諸天付囑龍王請佛住世天龍悲泣魔王說咒純陀后供度須跋陀佛現金剛如來懸記最後垂訓臨終遺教茶毗法則造塔法式應盡還源雙林入滅卷下之三金剛哀戀佛母得夢昇天報母佛母散華佛從棺起金棺不動金棺自舉佛現雙足凡火不然聖火自焚均分舍利結集法藏育王起塔育王得珠迦葉付法迦葉入定商那受法鞠多籌算蜜多持幡馬鳴辭屈龍樹造論提婆鑿眸天親造論神僧應供十大明王變法諸天師子傳法達磨西來
釋迦如來應化錄目錄(終)
No. 1511
釋迦如來應化錄上(一)
報恩寺沙門 寶成 編集
釋迦垂跡
釋迦者。梵語也。華言能仁。即娑婆世界化佛之姓也。垂跡者。菩提之為
【現代漢語翻譯】 現代漢語譯本 生信因婦得度：因為相信，一位婦女得到了救度。 盲兒見佛：一個盲童見到了佛陀。 老婢得度：一位老女僕得到了救度。 勸親請佛：勸說親人邀請佛陀。 囑兒飯佛：囑咐兒子供養佛陀。 貸錢辦食：借錢準備食物。 老乞遇佛說苦：一位年老的乞丐遇到佛陀，訴說自己的苦難。 佛來談樂：佛陀前來談論快樂。 佛至祀天遇佛：佛陀到達祭祀天神的地方，遇到了佛陀。 佛度屠兒：佛陀救度了屠夫。 度網漁人：救度了用網捕魚的漁民。 度捕獵人：救度了從事狩獵的獵人。 佛化丑兒：佛陀教化了相貌醜陋的孩子。 救度賊人：救度了盜賊。 度除糞人：救度了清理糞便的人。 施食緣起：佈施食物的因緣。 目連救母：目連（Maudgalyayana）尊者救度母親。 佛救嬰兒：佛陀救助嬰兒。 金剛請食：金剛（Vajra）請求食物。 鬼母尋子：鬼子母（Hariti）尋找孩子。 小兒施土：小孩佈施泥土。 楊枝凈水：用楊枝和凈水。 采華獻佛：採摘鮮花供養佛陀。 燃燈不滅：點燃的燈火不會熄滅。 上幡供佛：懸掛幡旗供養佛陀。 施衣得記：佈施衣服得到授記。 衣救龍難：衣服解救了龍的災難。 說咒消災：唸誦咒語消除災難。 證明說咒：證明唸誦咒語的效力。 龍宮說法：在龍宮說法。 天龍雲集：天龍八部聚集。 佛贊地藏：佛陀讚歎地藏（Ksitigarbha）菩薩。 勝光問法：勝光（Sriprabha）提問佛法。 維摩示疾：維摩詰（Vimalakirti）示現疾病。 文殊問疾：文殊（Manjusri）菩薩詢問病情。 金鼓懺悔：敲擊金鼓進行懺悔。 楞伽說經：在楞伽（Lanka）島宣說佛經。 圓覺三觀：《圓覺經》的三種觀法。 楞嚴大定：《楞嚴經》的大定。 般若真空：般若（Prajna）的真空妙理。 付囑國王：將佛法囑託給國王。 法華妙典：《法華經》的精妙典籍。 飯王得病：飯王（King Suddhodana）生病。 卷下之二：下卷之二。 佛還覲父：佛陀返回探望父親。 殯送父王：安葬並送別父王。 佛救釋種：佛陀拯救釋迦（Sakya）族人。 為母說法：為母親說法。 最初造像：最初製造佛像。 浴佛形像：沐浴佛像。 姨母涅槃：姨母（Mahaprajapati）涅槃。 請佛入滅：請求佛陀入滅。 佛指移石：佛陀用手指移動石頭。 囑分舍利：囑咐分發舍利。 付囑諸天：將佛法囑託給諸天。 付囑龍王：將佛法囑託給龍王。 請佛住世：祈請佛陀住世。 天龍悲泣：天龍八部悲傷哭泣。 魔王說咒：魔王（Mara）唸誦咒語。 純陀后供：純陀（Cunda）最後供養。 度須跋陀：救度須跋陀（Subhadra）。 佛現金剛：佛陀顯現金剛（Vajra）形象。 如來懸記：如來（Tathagata）的懸記。 最後垂訓：最後的垂訓。 臨終遺教：臨終遺教。 茶毗法則：火化（cremation）的法則。 造塔法式：建造佛塔的法式。 應盡還源：應該回歸本源。 雙林入滅：在雙林樹下入滅。 卷下之三：下卷之三。 金剛哀戀：金剛（Vajra）哀傷思念。 佛母得夢：佛母（Maya）得到夢境。 昇天報母：昇天向母親報喜。 佛母散華：佛母（Maya）散花。 佛從棺起：佛陀從棺材中起身。 金棺不動：金棺不動。 金棺自舉：金棺自己升起。 佛現雙足：佛陀顯現雙足。 凡火不然：凡火無法點燃。 聖火自焚：聖火自己燃燒。 均分舍利：平均分發舍利。 結集法藏：結集佛法。 育王起塔：阿育王（Ashoka）建造佛塔。 育王得珠：阿育王（Ashoka）得到寶珠。 迦葉付法：迦葉（Kasyapa）尊者傳法。 迦葉入定：迦葉（Kasyapa）尊者入定。 商那受法：商那和修（Sanavasa）接受佛法。 鞠多籌算：鞠多（Gupta）籌算。 蜜多持幡：蜜多（Mitra）手持幡旗。 馬鳴辭屈：馬鳴（Asvaghosa）辭退。 龍樹造論：龍樹（Nagarjuna）菩薩造論。 提婆鑿眸：提婆（Aryadeva）被鑿瞎眼睛。 天親造論：天親（Vasubandhu）菩薩造論。 神僧應供：神僧接受供養。 十大明王變法：十大明王（Vidyaraja）變化法。 諸天師子傳法：諸天師子（Simhanada）傳法。 達磨西來：達磨（Bodhidharma）西來。 釋迦如來應化錄目錄(終)：《釋迦如來應化錄》目錄（完）。 No. 1511 釋迦如來應化錄上(一)：《釋迦如來應化錄》上卷（一）。 報恩寺沙門 寶成 編集：報恩寺沙門寶成編輯。 釋迦垂跡：釋迦（Sakyamuni）佛垂跡。 釋迦者。梵語也。華言能仁。即娑婆世界化佛之姓也。垂跡者。菩提之為：釋迦，是梵語，漢譯為能仁，是娑婆世界化身佛的姓氏。垂跡，是菩提的...
【English Translation】 English version Believing, a woman was saved. A blind child saw the Buddha. An old servant was saved. Advising relatives to invite the Buddha. Instructing the son to offer food to the Buddha. Borrowing money to prepare food. An old beggar met the Buddha and told of his suffering. The Buddha came to talk about happiness. The Buddha arrived at the place of worshiping the gods and met the Buddha. The Buddha saved the butcher. Saving the fishermen who use nets. Saving the hunters. The Buddha transformed the ugly child. Saving the thieves. Saving the people who clean the dung. The origin of giving food. Maudgalyayana saved his mother. The Buddha saved the baby. Vajra requested food. Hariti looking for her children. A child gave soil. Willow branch and pure water. Picking flowers to offer to the Buddha. The lit lamp will not go out. Hanging banners to offer to the Buddha. Giving clothes and receiving prediction. Clothes saved the dragon from disaster. Reciting mantras to eliminate disasters. Proving the effectiveness of reciting mantras. Preaching in the Dragon Palace. The gathering of Devas and Nagas. The Buddha praised Ksitigarbha Bodhisattva. Sriprabha asked about the Dharma. Vimalakirti manifested illness. Manjusri Bodhisattva asked about the illness. Repentance with golden drums. Preaching the Sutra in Lanka. The three contemplations of the Surangama Sutra. The great Samadhi of the Surangama Sutra. The true emptiness of Prajna. Entrusting the Dharma to the king. The wonderful scripture of the Lotus Sutra. King Suddhodana got sick. Volume Down Two. The Buddha returned to visit his father. Funeral and farewell to the father king. The Buddha saved the Sakya people. Preaching to the mother. The first image making. Bathing the Buddha image. Mahaprajapati's Nirvana. Requesting the Buddha to enter Nirvana. The Buddha moved the stone with his finger. Instructing to distribute the relics. Entrusting the Dharma to the Devas. Entrusting the Dharma to the Dragon Kings. Requesting the Buddha to stay in the world. The Devas and Nagas wept sadly. Mara recited the mantra. Cunda's last offering. Saving Subhadra. The Buddha manifested the Vajra image. The Tathagata's prediction. The last instruction. Last words. Rules of cremation. The style of building pagodas. Should return to the source. Entering Nirvana under the twin trees. Volume Down Three. Vajra mourns. Buddha's mother got a dream. Ascending to heaven to report to the mother. Buddha's mother scattered flowers. The Buddha rose from the coffin. The golden coffin did not move. The golden coffin lifted itself. The Buddha showed his feet. Ordinary fire cannot ignite. Holy fire burns itself. Equally divide the relics. Compiling the Dharma. King Ashoka built the pagoda. King Ashoka got the pearl. Kasyapa passed on the Dharma. Kasyapa entered Samadhi. Sanavasa received the Dharma. Gupta calculated. Mitra held the banner. Asvaghosa resigned. Nagarjuna Bodhisattva made the theory. Aryadeva was blinded. Vasubandhu Bodhisattva made the theory. The divine monk received offerings. The ten Vidyarajas transformed the Dharma. The Simhanada transmitted the Dharma. Bodhidharma came from the West. Table of Contents of Sakyamuni Tathagata's Manifestation Record (End). No. 1511 Sakyamuni Tathagata's Manifestation Record Volume 1 (1). Compiled by Bao Cheng, a monk from Baoen Temple. Sakyamuni's Manifestation 'Sakya' is a Sanskrit word, which means 'capable and benevolent' in Chinese. It is the surname of the manifested Buddha in the Saha world. 'Manifestation' is the Bodhi of...
極也。神妙寂通。圓智湛照。道絕形識之封。理顯生滅之境。然釋迦如來最初得佛之後。大悲利物。示有始終。聖人之利見於世也。則必有降本垂跡開跡顯本之妙存焉。夫本者法身之謂也。跡者八相之謂也。由法身以垂八相。由八相以顯法身。本跡相融。俱不可思議。豈實誕于王宮。寧真謝于雙林。但愍群迷長寢。同歸大覺緣來斯化。感至必應。若應而不生。誰能悟俗。化而無名。何以導世矣。是以標號釋迦。名種剎利。體域中之尊。冠人天之秀。然後脫屣儲王。真觀道樹。舍金輪而馭大千。明玉毫而製法界。今約如來因行。引經論敘聖源。用明法王一代化儀始終之義。此所以度眾生之垂跡也。
最初因地
佛本行經云。我念往昔作轉輪王。身值三十億佛。同號釋迦如來。值八億佛。號然燈如來。值三億佛。號弗沙如來。值九萬佛。號迦葉如來。值六萬佛。號燈明如來。曾供養一萬八千佛。號娑羅王如來。又一萬佛。號能度彼岸如來。又一萬五千佛。號日如來。又二千佛。號憍陳如如來。又六千佛。號龍如來。又一千佛。號紫幢如來。又五百佛。號蓮華上如來。又六十四佛。號螺髻如來。又一佛。號正行如來。又八千億辟支佛。有一佛。號善恩如來。又一佛。號示誨幢如來。我于彼佛國中作輪王。名曰牢
【現代漢語翻譯】 現代漢語譯本： 這是極致的境界。神妙而寂靜，通達一切。圓滿的智慧清澈照耀。真理超越了有形和意識的侷限，道理彰顯了生滅的境界。然而，釋迦如來（Śākyamuni Tathāgata，佛教的創始人）最初成佛之後，以大慈悲之心利益眾生，示現了有始有終的過程。聖人在世間顯現，必定存在降本垂跡（jiàng běn chuí jì，佛菩薩應化於世，垂示事蹟）和開跡顯本（kāi jì xiǎn běn，開啟事蹟以顯法身）的奧妙。所謂『本』，指的是法身（Dharmakāya，佛的真身）；所謂『跡』，指的是八相成道（bā xiàng chéng dào，佛陀一生中的八個重要階段）。由法身而垂示八相，由八相而彰顯法身。本和跡相互融合，都不可思議。難道是真的在王宮中誕生？難道是真的在雙林（shuāng lín，指拘尸那迦羅城的娑羅雙樹林，佛陀涅槃之地）中辭世？只是憐憫眾生長期沉睡，希望他們一同迴歸大覺悟的境界，因緣成熟便來教化，感應到眾生的需求必定迴應。如果應化而不降生，誰能從世俗中覺悟？教化而沒有名號，又如何引導世人呢？因此，標名為釋迦（Śākya，釋迦族），名號為剎利（Kshatriya，印度種姓制度中的第二等級，武士階層），是地域中的尊者，是人中之秀。然後捨棄王位，在菩提樹下證悟真理，捨棄金輪王（cakravarti，統治世界的理想君主）的地位而駕馭大千世界，眉間放出白毫光（ūrṇā，佛像眉間的一束白色毫毛）而照耀法界。現在依據如來的因地修行，引用經論來敘述聖人的根源，用以闡明法王（Dharmaraja，佛的尊稱）一代教化的始終之義。這就是度化眾生所垂示的『跡』。
最初的因地
《佛本行經》（Fo Ben Xing Jing）中說：『我回憶往昔作轉輪王（cakravarti，統治世界的理想君主）時，曾遇到三十億佛，都名為釋迦如來（Śākyamuni Tathāgata）。遇到八億佛，名為然燈如來（Dīpankara Tathāgata）。遇到三億佛，名為弗沙如來（Puṣya Tathāgata）。遇到九萬佛，名為迦葉如來（Kāśyapa Tathāgata）。遇到六萬佛，名為燈明如來（Dīpamkara Tathāgata）。曾供養一萬八千佛，名為娑羅王如來（Sālarāja Tathāgata）。又供養一萬佛，名為能度彼岸如來（Samantābhibhū Tathāgata）。又供養一萬五千佛，名為日如來（Āditya Tathāgata）。又供養二千佛，名為憍陳如如來（Kauṇḍinya Tathāgata）。又供養六千佛，名為龍如來（Nāga Tathāgata）。又供養一千佛，名為紫幢如來（Indradhvaja Tathāgata）。又供養五百佛，名為蓮華上如來（Padmottara Tathāgata）。又供養六十四佛，名為螺髻如來（Śikhin Tathāgata）。又供養一佛，名為正行如來（Samyakcārin Tathāgata）。又供養八千億辟支佛（Pratyekabuddha，緣覺）。有一佛，名為善恩如來（Supratīkṣita Tathāgata）。又有一佛，名為示誨幢如來（Upadeśadhvaja Tathāgata）。我在那些佛國中作轉輪王（cakravarti，統治世界的理想君主），名叫牢固。』
【English Translation】 English version: This is the ultimate state. Mysterious and tranquil, penetrating all. Perfect wisdom shines clearly. The truth transcends the limitations of form and consciousness, and the principle manifests the realm of arising and ceasing. However, Śākyamuni Tathāgata (the founder of Buddhism), after initially attaining Buddhahood, benefited sentient beings with great compassion, demonstrating a process with beginning and end. When a sage appears in the world, there must be the mysteries of 『descending from the root to manifest traces』 (jiàng běn chuí jì, Buddhas and Bodhisattvas incarnate in the world, showing traces of their activities) and 『revealing the root through the traces』 (kāi jì xiǎn běn, revealing the Dharmakāya through the traces). The 『root』 refers to the Dharmakāya (the true body of the Buddha); the 『traces』 refer to the eight stages of attaining enlightenment (bā xiàng chéng dào, the eight important stages in the life of the Buddha). The Dharmakāya manifests the eight stages, and the eight stages reveal the Dharmakāya. The root and traces merge together, both being inconceivable. Was it truly born in the royal palace? Did it truly pass away in the twin Sala trees (shuāng lín, referring to the Sala grove in Kushinagar, the place of Buddha's Nirvana)? It is only out of compassion for sentient beings who are long asleep, hoping that they will return together to the realm of great enlightenment, and comes to teach when the conditions are ripe, and responds to the needs of sentient beings. If it incarnates without being born, who can awaken from the mundane? If it teaches without a name, how can it guide the world? Therefore, it is labeled as Śākya (the Śākya clan), and named Kshatriya (the second caste in the Indian caste system, the warrior class), being the honored one in the region, and the outstanding one among humans. Then, abandoning the position of crown prince, he realized the truth under the Bodhi tree, abandoning the position of a Chakravarti (cakravarti, the ideal monarch who rules the world) and governing the great thousand worlds, emitting a white hair between the eyebrows (ūrṇā, a tuft of white hair between the eyebrows of a Buddha statue) and illuminating the Dharma realm. Now, based on the Tathagata's practice in the causal stage, I cite scriptures and treatises to narrate the origin of the sage, in order to clarify the meaning of the Dharma King's (Dharmaraja, an honorific title for the Buddha) entire life of teaching. This is the 『trace』 shown to liberate sentient beings.
The Initial Causal Stage
The Fo Ben Xing Jing states: 『I recall that in the past, when I was a Chakravarti (cakravarti, the ideal monarch who rules the world), I encountered thirty billion Buddhas, all named Śākyamuni Tathāgata. I encountered eight hundred million Buddhas, named Dīpankara Tathāgata. I encountered three hundred million Buddhas, named Puṣya Tathāgata. I encountered ninety thousand Buddhas, named Kāśyapa Tathāgata. I encountered sixty thousand Buddhas, named Dīpamkara Tathāgata. I once made offerings to eighteen thousand Buddhas, named Sālarāja Tathāgata. I also made offerings to ten thousand Buddhas, named Samantābhibhū Tathāgata. I also made offerings to fifteen thousand Buddhas, named Āditya Tathāgata. I also made offerings to two thousand Buddhas, named Kauṇḍinya Tathāgata. I also made offerings to six thousand Buddhas, named Nāga Tathāgata. I also made offerings to one thousand Buddhas, named Indradhvaja Tathāgata. I also made offerings to five hundred Buddhas, named Padmottara Tathāgata. I also made offerings to sixty-four Buddhas, named Śikhin Tathāgata. I also made offerings to one Buddha, named Samyakcārin Tathāgata. I also made offerings to eight hundred trillion Pratyekabuddhas (Pratyekabuddha, Solitary Buddha). There was one Buddha, named Supratīkṣita Tathāgata. There was also one Buddha, named Upadeśadhvaja Tathāgata. In those Buddha lands, I was a Chakravarti (cakravarti, the ideal monarch who rules the world) named Firm.』
母。初發道心。種諸善根。晝夜精勤。發廣大誓。愿于當來得作佛時。有諸眾生。不孝父母。不敬沙門。不識家內親疏尊卑。不信三世因緣業果。唯行貪慾瞋恚愚癡。具足十惡。憐愍彼等眾生。說法教化作多利益。救護眾生。慈悲㧞濟。令離諸苦。后供養燃燈佛。授記作佛。
買華供佛
因果經云。過去無數阿僧祇劫。有仙人善慧。時燈照王太子名普光。啟父出家。成菩提道。善慧初與五百外道講論義勝。各以銀錢上之。與外道別當往然燈佛所欲施供養。見王青衣持七莖蓮華過。追問此華賣否。答言當送王宮。欲以上佛。善慧即以五百銀錢買五莖華以用供佛。青衣從命。並寄二華以獻于佛。時王及大臣禮佛散華。華悉墮地。善慧五華皆住空中。化成華臺。后散二華。住佛兩邊。佛贊善慧。汝過阿僧祇劫當得成佛。號釋迦牟尼。善慧見地濁濕。即脫鹿皮衣以用布地。解發以覆之。待佛行過。佛記之曰。汝後作佛。當於五濁惡世度諸天人。時善慧求佛出家。佛言善來比丘。剃除鬚髮。著袈裟衣。即成沙門。遂合掌以偈贊佛。今見世間導。令我開慧眼。為說清凈法。去離一切著。今遇天人尊。我今得無生。愿將來獲果。亦如兩足尊。
上托兜率
佛本行集經云。爾時護明菩薩從迦葉佛所護持禁戒。
【現代漢語翻譯】 現代漢語譯本 母親。最初發起了修道的決心，種下了各種善的根苗，日夜精進勤勉，發下了廣大的誓願：『愿我在將來成佛的時候，如果有眾生，不孝順父母，不尊敬出家人（沙門），不瞭解家庭內部親疏尊卑的倫理關係，不相信過去、現在、未來三世的因緣和業報，只是一味地貪婪、嗔恨、愚癡，做盡十種惡行。我要憐憫這些眾生，用佛法教導他們，讓他們獲得更多的利益，救護他們，用慈悲心幫助他們脫離各種痛苦。』後來，她供養了燃燈佛（Dipamkara Buddha），燃燈佛為她授記，預言她將來會成佛。
買華供佛
《因果經》中說，過去無數阿僧祇劫（asamkhya kalpa，極長的時間單位）之前，有一位仙人名叫善慧（Sumedha）。當時，燈照王（Dipankara）的太子名叫普光，他請求父親允許他出家，最終成就了菩提道。善慧最初與五百位外道辯論，辯論獲勝，外道們各自贈送給他銀錢。善慧與外道們告別后，準備前往燃燈佛所在的地方，想要供養佛。他看見一位國王的侍從（青衣）拿著七枝蓮花經過，便追上去詢問這些花是否出售。侍從回答說，這些花要送到王宮，準備用來供奉佛。善慧立刻用五百銀錢買下了五枝蓮花，用來供佛。侍從答應了他，並且將剩餘的兩枝花也託付給善慧，讓他一起獻給佛。當時，國王和大臣們禮拜佛，並向佛散花，花都落在了地上。只有善慧供養的五枝花停留在空中，化成了花臺。後來，善慧散了剩餘的兩枝花，停留在佛的兩邊。燃燈佛讚歎善慧說：『你經過阿僧祇劫之後，將會成佛，佛號是釋迦牟尼（Sakyamuni）。』善慧看到地面泥濘潮濕，便脫下鹿皮衣鋪在地上，又解開頭髮覆蓋在上面，等待佛走過去。佛為他授記說：『你將來成佛的時候，會在五濁惡世（時代污濁、見解污濁、煩惱污濁、眾生污濁、壽命污濁的末法時代）度化諸天和人。』當時，善慧請求跟隨佛出家。佛說：『善來比丘（bhikkhu，和尚）。』善慧立刻剃除了鬚髮，穿上了袈裟，成爲了沙門（sramana，出家人）。於是他合掌用偈頌讚美佛：『如今見到了世間的導師，使我開啟了智慧之眼，為我宣說了清凈的佛法，使我遠離一切執著。如今遇到了天人中最尊貴者，我如今獲得了無生（涅槃）。愿我將來獲得果位，也能像佛一樣尊貴。』
上托兜率
《佛本行集經》中說，當時護明菩薩（Bodhisattva who protects the light）從迦葉佛（Kasyapa Buddha）那裡護持禁戒。
【English Translation】 English version Mother. Initially, she developed the aspiration for enlightenment, planted various roots of goodness, diligently exerted herself day and night, and made vast vows: 'May I, when I attain Buddhahood in the future, if there are beings who are unfilial to their parents, disrespectful to renunciants (sramanas), unaware of the proper relationships of kinship and hierarchy within the family, and do not believe in the karmic consequences of cause and effect across the three times (past, present, and future), but only indulge in greed, hatred, and delusion, fully engaging in the ten evils. I will have compassion for these beings, teach them the Dharma, bring them greater benefits, protect them, and with compassion, deliver them from all suffering.' Later, she made offerings to Dipamkara Buddha, who prophesied her future Buddhahood.
Buying Flowers to Offer to the Buddha
The Sutra of Cause and Effect states that in the countless asamkhya kalpas (extremely long periods of time) of the past, there was a hermit named Sumedha. At that time, the prince of King Dipankara, named Prabhasa, requested his father's permission to renounce the world and eventually attained the path of Bodhi. Sumedha initially debated with five hundred non-Buddhist teachers and won, and they each offered him silver coins. After bidding farewell to the non-Buddhists, Sumedha prepared to go to where Dipamkara Buddha was, intending to make offerings to the Buddha. He saw a king's attendant (dressed in blue) passing by with seven lotus flowers, so he chased after him and asked if the flowers were for sale. The attendant replied that the flowers were to be sent to the palace, to be offered to the Buddha. Sumedha immediately bought five of the lotus flowers for five hundred silver coins to offer to the Buddha. The attendant agreed, and entrusted the remaining two flowers to Sumedha to offer to the Buddha as well. At that time, the king and his ministers bowed to the Buddha and scattered flowers, and the flowers all fell to the ground. Only the five flowers offered by Sumedha remained in the air, transforming into flower pedestals. Later, Sumedha scattered the remaining two flowers, which remained on either side of the Buddha. Dipamkara Buddha praised Sumedha, saying, 'After asamkhya kalpas, you will attain Buddhahood, and your Buddha name will be Sakyamuni.' Sumedha saw that the ground was muddy and wet, so he took off his deerskin robe and spread it on the ground, and then loosened his hair to cover it, waiting for the Buddha to pass by. The Buddha prophesied to him, saying, 'When you attain Buddhahood in the future, you will liberate gods and humans in the evil world of the five defilements (the degenerate age of defilement of time, defilement of views, defilement of afflictions, defilement of beings, and defilement of lifespan).' At that time, Sumedha requested to renounce the world and follow the Buddha. The Buddha said, 'Welcome, Bhikkhu (monk).' Sumedha immediately shaved his head and beard, put on the kasaya robe, and became a sramana (renunciate). Then he joined his palms and praised the Buddha with a verse: 'Now I see the guide of the world, who opens my eye of wisdom, speaks the pure Dharma for me, and makes me free from all attachments. Now I meet the most honored among gods and humans, and now I attain non-birth (Nirvana). May I attain the fruit in the future, and be as honored as the Two-Legged Venerable One (Buddha).'
Ascending to Tushita Heaven
The Buddha's Acts Sutra states that at that time, the Bodhisattva who protects the light (Bodhisattva who protects the light) upheld the precepts from Kasyapa Buddha (Kasyapa Buddha).
梵行清凈。命終之後。正念往生兜率陀天。而其一生補處菩薩多生此天。智慧滿足。心生歡喜。在下諸天多有放逸。上界諸天禪定力多。寂定軟弱。不求下生但受於樂。菩薩不然。但為教化天上諸天人故。生兜率天。諸天人眾稱為護明菩薩。既生天已。諸天宮殿光明照曜自然莊嚴。復有無量莊嚴之事。菩薩設見最勝最妙五欲之樂。心不迷惑。不曾忘失正念本緣。住兜率天滿四千歲。為彼諸天顯示法相。令其生厭。菩薩即以天眼遙觀地獄。人間眾生造種種惡業。生老病死眾苦逼迫。無解脫時。欲生人間㧞濟一切眾生種種諸苦。為欲安樂諸眾生故。為欲教化眾生說種種法。是故我今即當下生人間。出家學道。成阿耨多羅三藐三菩提。轉無上法輪。度諸眾生。滅盡諸苦。成無上道。
瞿曇貴姓
釋迦譜云。自劫初平等王至大茅草王子懿摩王。王遜位與弟。從婆羅門學。姓曰瞿曇。而受之言。當去王衣。如吾所服。受瞿曇姓。既入深山。形服殊異。無能識者。于甘蔗園以為精舍。時有盜賊從田園過。捕盜尋跡執小瞿曇。至令以木貫身射之。立以為標。血流於地。大瞿曇仙天眼見之。神足飛來。我徒何罪。酷乃是乎。取士中血以泥團之。持還精舍。左血著於左器之中。其右亦然。瞿曇仙人乃咒愿曰。若其至誠。愿天
【現代漢語翻譯】 現代漢語譯本：
奉行清凈的梵行，命終之後，以正念往生到兜率陀天（Tushita Heaven，欲界六天之一，彌勒菩薩所在之處）。一生補處菩薩（Bodhisattva-Mahasattva，下一產生佛的菩薩）大多會生於此天。他們的智慧圓滿，內心充滿歡喜。在下方的諸天往往容易放逸，而上界諸天禪定之力深厚，但容易陷入寂靜和軟弱，不求下生，只享受快樂。但菩薩不是這樣，他們爲了教化天上的諸天人和人類，才生到兜率天。諸天人和大眾稱他們為護明菩薩（Bodhisattva who protects the light）。菩薩出生到兜率天后，諸天宮殿光明照耀，自然莊嚴，還有無量莊嚴之事顯現。菩薩即使見到最殊勝最美妙的五欲之樂，內心也不會迷惑，不曾忘記正念和本來的誓願。他們住在兜率天滿四千歲，為那裡的諸天顯示佛法的真諦，使他們生起厭離之心。菩薩隨即以天眼遙觀地獄，看到人間眾生造作種種惡業，遭受生老病死的種種痛苦逼迫，沒有解脫之時。於是發願要生到人間，救拔一切眾生脫離種種痛苦，爲了安樂一切眾生，爲了教化眾生宣說種種佛法，因此我今天要下生到人間，出家學道，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），轉無上法輪（Dharmacakra，佛陀所說的佛法），度化諸眾生，滅盡一切痛苦，成就無上道。
瞿曇（Gautama）貴姓
《釋迦譜》記載，從劫初的平等王到大茅草王子懿摩王，懿摩王將王位讓給弟弟，自己跟隨婆羅門學習，改姓為瞿曇。婆羅門對他說：『應當脫去王者的衣服，穿上像我這樣的衣服，接受瞿曇這個姓氏。』懿摩王進入深山後，形貌服飾與衆不同，沒有人能夠認出他。他在甘蔗園中建立精舍。當時有盜賊從田園經過，捕盜者循著軌跡抓住了小瞿曇，用木頭貫穿他的身體，立起來作為箭靶。鮮血流到地上。大瞿曇仙人用天眼看到這一幕，以神通飛來，質問道：『我的弟子有什麼罪過？你們竟然如此殘忍！』於是取了地上的血，用泥土包裹起來，帶回精舍。將左邊的血放在左邊的器皿中，右邊的血放在右邊的器皿中。瞿曇仙人於是發願說：『如果這是至誠的願望，愿天… English version:
Practicing pure Brahmacharya (pure conduct), after the end of life, with right mindfulness, one is reborn in Tushita Heaven (one of the six heavens of the desire realm, where Bodhisattva Maitreya resides). Most Bodhisattva-Mahasattvas (Bodhisattvas destined to become Buddhas in their next life) are born in this heaven. Their wisdom is complete, and their hearts are filled with joy. The lower heavens are often prone to indulgence, while the upper heavens have deep meditative power but are prone to falling into stillness and weakness, not seeking rebirth but only enjoying pleasure. But Bodhisattvas are not like this; they are born in Tushita Heaven to teach the gods and humans there. The gods and the masses call them 'Protecting Light Bodhisattvas'. After the Bodhisattva is born in Tushita Heaven, the palaces of the gods shine brightly, naturally adorned, and countless adornments appear. Even when the Bodhisattva sees the most supreme and wonderful pleasures of the five desires, their heart is not confused, and they never forget their right mindfulness and original vows. They dwell in Tushita Heaven for four thousand years, revealing the true essence of the Dharma to the gods there, causing them to develop a sense of detachment. The Bodhisattva then uses their heavenly eye to look down at the lower realm, seeing sentient beings in the human world creating all kinds of evil karma, suffering from the oppression of birth, old age, sickness, and death, without any time for liberation. Therefore, they vow to be born in the human world, to rescue all sentient beings from all kinds of suffering, to bring happiness to all sentient beings, and to teach sentient beings by expounding various Dharmas. Therefore, I will now be born into the human world, leave home to study the Way, attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), turn the unsurpassed Dharma wheel (the Buddha's teachings), liberate all sentient beings, extinguish all suffering, and attain the unsurpassed Way.
The Noble Gautama (Gautama) Lineage
The 'Shakya Genealogy' records that from King Equality at the beginning of the kalpa to Prince Ikshvaku of the Great Thatch Grass, King Ikshvaku abdicated the throne to his younger brother and followed a Brahmin to study, changing his surname to Gautama. The Brahmin said to him, 'You should take off the clothes of a king, wear clothes like mine, and accept the surname Gautama.' After entering the deep mountains, King Ikshvaku's appearance and clothing were different, and no one could recognize him. He built a hermitage in a sugarcane garden. At that time, thieves passed through the fields, and the captors, following the tracks, seized the young Gautama, pierced his body with wood, and set him up as a target. Blood flowed to the ground. The great Gautama immortal saw this scene with his heavenly eye and flew over with supernatural powers, questioning, 'What crime has my disciple committed? How can you be so cruel!' He then took the blood from the ground, wrapped it in mud, and brought it back to the hermitage. He placed the blood from the left side in the left vessel and the blood from the right side in the right vessel. The Gautama immortal then made a vow, saying, 'If this is a sincere wish, may the heavens…'
【English Translation】 Practicing pure Brahmacharya, after the end of life, with right mindfulness, one is reborn in Tushita Heaven (one of the six heavens of the desire realm, where Bodhisattva Maitreya resides). Most Bodhisattva-Mahasattvas (Bodhisattvas destined to become Buddhas in their next life) are born in this heaven. Their wisdom is complete, and their hearts are filled with joy. The lower heavens are often prone to indulgence, while the upper heavens have deep meditative power but are prone to falling into stillness and weakness, not seeking rebirth but only enjoying pleasure. But Bodhisattvas are not like this; they are born in Tushita Heaven to teach the gods and humans there. The gods and the masses call them 'Protecting Light Bodhisattvas'. After the Bodhisattva is born in Tushita Heaven, the palaces of the gods shine brightly, naturally adorned, and countless adornments appear. Even when the Bodhisattva sees the most supreme and wonderful pleasures of the five desires, their heart is not confused, and they never forget their right mindfulness and original vows. They dwell in Tushita Heaven for four thousand years, revealing the true essence of the Dharma to the gods there, causing them to develop a sense of detachment. The Bodhisattva then uses their heavenly eye to look down at the lower realm, seeing sentient beings in the human world creating all kinds of evil karma, suffering from the oppression of birth, old age, sickness, and death, without any time for liberation. Therefore, they vow to be born in the human world, to rescue all sentient beings from all kinds of suffering, to bring happiness to all sentient beings, and to teach sentient beings by expounding various Dharmas. Therefore, I will now be born into the human world, leave home to study the Way, attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), turn the unsurpassed Dharma wheel (the Buddha's teachings), liberate all sentient beings, extinguish all suffering, and attain the unsurpassed Way. The Noble Gautama (Gautama) Lineage The 'Shakya Genealogy' records that from King Equality at the beginning of the kalpa to Prince Ikshvaku of the Great Thatch Grass, King Ikshvaku abdicated the throne to his younger brother and followed a Brahmin to study, changing his surname to Gautama. The Brahmin said to him, 'You should take off the clothes of a king, wear clothes like mine, and accept the surname Gautama.' After entering the deep mountains, King Ikshvaku's appearance and clothing were different, and no one could recognize him. He built a hermitage in a sugarcane garden. At that time, thieves passed through the fields, and the captors, following the tracks, seized the young Gautama, pierced his body with wood, and set him up as a target. Blood flowed to the ground. The great Gautama immortal saw this scene with his heavenly eye and flew over with supernatural powers, questioning, 'What crime has my disciple committed? How can you be so cruel!' He then took the blood from the ground, wrapped it in mud, and brought it back to the hermitage. He placed the blood from the left side in the left vessel and the blood from the right side in the right vessel. The Gautama immortal then made a vow, saying, 'If this is a sincere wish, may the heavens…'
神有知。使血化成為人。卻後十月。左即成男。右即成女。因名瞿曇。或名甘蔗。至師子頰王。生四太子。一名凈飯。二名白飯。三名斛飯。四名甘露飯。印度旌姓有四。剎帝利王種。婆羅門凈行種。吠奢商賈種。戍陀羅屠劊種。前二貴姓。后二賤姓。隨時所尚。佛生其中。釋迦出剛強之世。托王種以振威。凈飯遠祖。舍國修行。受瞿曇姓。世為貴種。
凈飯聖王
因果經云。爾時善慧菩薩功行滿足。位登十地。在一生補處。近一切種智。生兜率天。名聖善慧。為諸天主說一生補處之行。亦於十方國土現種種身。為諸眾生隨應說法。期運將至。當下作佛。現五種瑞。一者放大光明。二者大地十八相動。三者魔宮隱蔽。四者日月無光。五者天龍八部悉皆震動。又觀五事。一者觀諸眾生緣熟。二者觀時將至。三者觀諸國土何國最勝。四者觀諸種族何族尊貴。五者觀過去因緣誰最真正應為父母。即自思惟。摩竭提國其母雖正。其父不真。和沙國受他節度。維耶離國多好鬥諍。鏺樹國舉動皆妄。余國邊地皆不應生。唯自維衛羅國於此三千大千世界。此閻浮提。最處其中。諸族種姓剎帝利第一。瞿曇苗裔。聖王之後。其凈飯王于諸世間具足清凈。性行仁賢。聰明智慧。夫妻真正。堪為父母。即當於彼王種中生。
【現代漢語翻譯】 現代漢語譯本 神靈是有知覺的，他們使血液轉化為人。大約十個月后，如果胎兒在左邊，就會生下男孩；如果在右邊，就會生下女孩。因此，給他們命名為瞿曇（Gotama，意為『最好的牛』）或甘蔗（Ikshvaku，傳說中太陽王朝的始祖）。到了師子頰王（Simhahanu，釋迦族的國王）時，他生了四個兒子：長子名為凈飯（Suddhodana，意為『純凈的稻米』），次子名為白飯（Suklodana），三子名為斛飯（Dronodana），四子名為甘露飯（Amritodana）。在印度，有四個主要的種姓：剎帝利（Kshatriya，統治者和戰士）是王族，婆羅門（Brahmana，祭司）是修行者，吠奢（Vaishya，商人）是商人，戍陀羅（Shudra，農奴和勞工）是屠夫。前兩個是貴族種姓，后兩個是低賤種姓。人們會隨時推崇他們認為重要的種姓。佛陀就出生在剎帝利種姓中。釋迦（Sakya，釋迦族）出現在一個充滿紛爭的時代，他依託王族來樹立威望。凈飯王的遠祖捨棄了國家去修行，接受了瞿曇這個姓氏，世代都是貴族。
凈飯聖王
《因果經》中說：當時，善慧菩薩（Sumedha Bodhisattva）的功德修行已經圓滿，位列十地菩薩，是候補佛位的菩薩，接近一切種智（sarvajna，佛陀的智慧）。他生於兜率天（Tushita Heaven），名為聖善慧（Santuṣita），為諸天之主宣說候補佛位的修行。他也在十方國土顯現各種化身，為眾生隨其根器說法。當成佛的時機將要到來時，出現了五種祥瑞：一是放出巨大的光明，二是大地發生十八種震動，三是魔宮隱蔽不見，四是日月失去光輝，五是天龍八部（Naga，天龍八部）都震動起來。他又觀察五件事：一是觀察眾生的因緣是否成熟，二是觀察時機是否到來，三是觀察哪個國家最適合成佛，四是觀察哪個種族最為尊貴，五是觀察過去世的因緣，誰最適合做他的父母。他於是思考：摩揭陀國（Magadha）的母親雖然純正，但父親不夠真實；和沙國（Kosala）受制於他人；維耶離國（Vaishali）的人們喜歡爭鬥；鏺樹國（Vatsa）的人們舉動虛妄。其餘的國家都地處邊遠，不適合出生。只有維衛羅國（Kapilavastu），在這三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的閻浮提（Jambudvipa）中，處於中心位置。在所有種族中，剎帝利最為尊貴，是瞿曇的後裔，聖王的後代。凈飯王在世間具足清凈，性情仁慈賢良，聰明智慧，夫妻都是真正的好人，堪為父母。因此，他應當在那王族中出生。
【English Translation】 English version The spirits have knowledge. They cause blood to transform into a human being. After about ten months, if the fetus is on the left, a boy will be born; if on the right, a girl will be born. Therefore, they are named Gotama (meaning 'best of cows') or Ikshvaku (the legendary founder of the Solar dynasty). When King Simhahanu (the Lion-jawed, king of the Shakya clan) came, he had four sons: the eldest named Suddhodana (meaning 'pure rice'), the second named Suklodana, the third named Dronodana, and the fourth named Amritodana. In India, there are four main castes: Kshatriya (rulers and warriors) are the royal lineage, Brahmana (priests) are the pure practitioners, Vaishya (merchants) are traders, and Shudra (laborers) are butchers. The first two are noble castes, and the latter two are lowly castes. People revere whichever caste they deem important at any given time. The Buddha was born into the Kshatriya caste. Sakya (the Shakya clan) appeared in an age of strife, relying on the royal lineage to establish authority. Suddhodana's ancestors abandoned the kingdom to practice asceticism, adopting the name Gotama, and their lineage has been noble for generations.
The Holy King Suddhodana
The Sutra of Cause and Effect says: At that time, the Bodhisattva Sumedha (Wise Intelligence) had perfected his merits and practices, attained the tenth Bhumi (stage of a Bodhisattva), and was a Bodhisattva destined to become a Buddha in his next life, close to all-knowing wisdom (sarvajna). He was born in Tushita Heaven, named Santuṣita (Perfect Satisfaction), and preached the practice of a future Buddha to the lords of the heavens. He also manifested various forms in the lands of the ten directions, teaching the Dharma to beings according to their capacities. When the time for becoming a Buddha was approaching, five auspicious signs appeared: first, a great light was emitted; second, the earth shook in eighteen ways; third, the palaces of demons were hidden; fourth, the sun and moon lost their light; and fifth, the Nagas (dragons) and other beings of the eight classes (Naga) all trembled. He then observed five things: first, he observed whether the karmic conditions of beings were ripe; second, he observed whether the time had arrived; third, he observed which country was most suitable for becoming a Buddha; fourth, he observed which clan was most noble; and fifth, he observed past karmic connections to see who would be most suitable to be his parents. He then thought: Although the mother in Magadha is pure, the father is not genuine; Kosala is subject to others; the people of Vaishali are fond of fighting; the actions of the people of Vatsa are all false. The remaining countries are all located in remote areas and are not suitable for birth. Only Kapilavastu, in this Trisahasra-Mahasahasra-lokadhatu (great trichiliocosm) of Jambudvipa (the continent where humans live), is located in the center. Among all clans, the Kshatriyas are the most noble, descendants of Gotama, descendants of holy kings. King Suddhodana is perfectly pure in the world, with a kind and virtuous nature, intelligence, and wisdom. He and his wife are truly good people and are worthy to be parents. Therefore, he should be born into that royal lineage.
摩耶託夢
因果經云。爾時善慧菩薩從兜率宮降神母胎。於時摩耶夫人于眠寤之際。見菩薩乘六牙白象騰空而來。從右脅入。身現於外。如處琉璃。夫人體安快樂。如服甘露。顧見自身如日月照。見此相已。廓然而覺。便至凈飯王所白言。我于眠寤之際。夢見菩薩乘六牙白象來入我右脅。此何瑞相。時王即召善相婆羅門至。說夫人所夢有何㐫吉。婆羅門占曰。夫人必懷太子。此善妙相。不可具說。今當爲王略而言之。今此夫人必懷聖子。定能光顯釋種。降胎之時放大光明。諸天釋梵執侍圍繞。此相必是正覺之瑞。若不出家。為轉輪聖王。王四天下。七寶自至。千子具足。時摩耶夫人自從菩薩處胎以來。每日精修六波羅蜜功行。天獻飲食自然而至。不復樂於人間之味。三千大千世界六種震動。諸抱疾者皆悉除愈。百穀苗稼自然豐稔。國大安樂。
樹下誕生
本行經云。摩耶聖母懷孕將滿十月。垂欲生時。引諸婇女游嵐毗尼園大吉祥地。安詳徐步處處觀看。園中有一大樹。名波羅叉。柔軟低垂。夫人即舉右手攀彼樹枝。遂生太子。放大光明。即時諸天世間悉皆遍照。時天帝釋將天細妙憍尸迦衣褁于自手。承接太子。四大天王抱持太子向于母前。無人扶持。即行四方面各七步。舉足出大蓮華。觀視四
【現代漢語翻譯】 現代漢語譯本 摩耶託夢
《因果經》中記載，當時善慧菩薩（Shanhui Pusa，指釋迦牟尼佛的前世）從兜率宮（Toushuai Gong，佛教欲界第四層天）降臨到神母摩耶夫人（Moye Furen，釋迦牟尼佛的生母）的胎中。那時，摩耶夫人在似睡非睡之間，夢見菩薩乘坐六牙白象騰空而來，從她的右脅進入，身體顯現在外，如同置身於琉璃之中。夫人感到身體安適快樂，如同服用了甘露。回頭看自身，如同日月照耀。見到此景象后，她猛然醒來，便到凈飯王（Jingfan Wang，釋迦牟尼佛的父親）那裡稟告說：『我在似睡非睡之間，夢見菩薩乘坐六牙白象來進入我的右脅，這是什麼吉祥的預兆？』當時，國王立即召來擅長占卜的婆羅門（Poluomen，古印度僧侶階層）詢問，說夫人所做的夢預示著什麼吉兇。婆羅門占卜后說：『夫人必定懷了太子，這是非常美好的預兆，無法完全用語言描述。現在我為大王簡略地說一下，現在這位夫人必定懷了聖子，一定能夠光大顯揚釋迦種族。降生之時會放出大光明，諸天、帝釋天（Shitian，佛教護法神）和梵天（Fantian，印度教主神）會侍奉圍繞。這個預兆必定是證得正覺的祥瑞。如果不出家，將會成為轉輪聖王（Zhuanlun Shengwang，統治世界的理想君王），統治四大部洲，七寶自然而至，擁有一千個兒子。』當時，摩耶夫人自從菩薩入胎以來，每天精進修行六波羅蜜（Liu Balami，佛教中菩薩修行的六種方法）的功德，天神供奉的飲食自然而至，不再喜歡人間食物的滋味。三千大千世界發生六種震動，所有身患疾病的人都痊癒了，各種穀物莊稼自然豐收，國家非常安樂。
樹下誕生
《本行經》中記載，摩耶聖母懷孕將滿十個月，臨近生產的時候，帶領眾多宮女到嵐毗尼園（Lanpini Yuan，釋迦牟尼佛的誕生地）這個大吉祥地遊玩。她安詳地慢慢走著，到處觀看。園中有一棵大樹，名叫波羅叉（Boluocha），柔軟地向下垂著。夫人便舉起右手攀住那樹枝，於是生下了太子，放出大光明，當時諸天世間都被照亮。這時，天帝釋（Tianshi，佛教護法神）用天界細妙的憍尸迦衣（Jiaoshijia Yi）裹在手上，承接太子。四大天王（Si Da Tianwang，佛教護法神）抱持著太子來到摩耶夫人面前。太子無人扶持，立即向四方各走了七步，每走一步都生出大蓮花，觀看四方。
【English Translation】 English version Maya's Dream
The Karma Sutra states: At that time, Bodhisattva Shanhui (Shanhui Pusa, referring to the previous life of Shakyamuni Buddha) descended from Tushita Heaven (Toushuai Gong, the fourth heaven of desire in Buddhism) into the womb of his divine mother, Maya (Moye Furen, the birth mother of Shakyamuni Buddha). At that time, Queen Maya, in a state between sleeping and waking, saw the Bodhisattva riding a six-tusked white elephant descending from the sky and entering her right side. His body appeared outside, as if in crystal. The queen felt peaceful and happy, as if she had taken nectar. Looking back at herself, she shone like the sun and moon. Upon seeing this, she awoke with a start and went to King Suddhodana (Jingfan Wang, the father of Shakyamuni Buddha) and said, 'In a state between sleeping and waking, I dreamed that the Bodhisattva rode a six-tusked white elephant and entered my right side. What auspicious omen is this?' At that time, the king immediately summoned a Brahmin (Poluomen, an ancient Indian priestly class) skilled in divination and asked him what the queen's dream foretold. The Brahmin divined and said, 'The queen is certainly pregnant with a prince. This is an extremely auspicious sign, which cannot be fully described in words. Now I will briefly tell the king: This queen is certainly pregnant with a holy child, who will surely glorify the Shakya clan. At the time of his birth, he will emit great light, and the gods, Indra (Shitian, a Buddhist protector deity), and Brahma (Fantian, a Hindu principal deity) will attend and surround him. This sign is certainly an omen of enlightenment. If he does not renounce the world, he will become a Chakravartin (Zhuanlun Shengwang, an ideal universal ruler), ruling the four continents, with the seven treasures naturally appearing, and possessing a thousand sons.' At that time, since the Bodhisattva entered her womb, Queen Maya diligently practiced the six paramitas (Liu Balami, the six perfections practiced by Bodhisattvas in Buddhism) every day. Food offered by the gods came naturally, and she no longer enjoyed the taste of human food. The three thousand great thousand worlds shook in six ways, all those suffering from illnesses were healed, and all kinds of grains and crops naturally flourished, bringing great peace and happiness to the country.
Birth Under the Tree
The Fundamental Conduct Sutra states: When Queen Maya was nearly ten months pregnant and nearing the time of delivery, she led many palace women to Lumbini Garden (Lanpini Yuan, the birthplace of Shakyamuni Buddha), a place of great auspiciousness. She walked slowly and peacefully, looking around everywhere. In the garden was a large tree named Palasa (Boluocha), which drooped softly. The queen raised her right hand and grasped the branch of that tree, and then gave birth to the prince, emitting great light, which illuminated all the worlds of gods and humans. At that time, Indra (Tianshi, a Buddhist protector deity) wrapped the prince in fine celestial Kauchika cloth (Jiaoshijia Yi) and received him in his hands. The Four Heavenly Kings (Si Da Tianwang, Buddhist protector deities) held the prince and presented him to Queen Maya. Without anyone's support, the prince immediately walked seven steps in each of the four directions, and with each step, a great lotus flower bloomed, as he gazed in all directions.
方。口自唱言。天上天下。惟吾獨尊。一切世間諸天及人恭敬供養。地忽自然涌出二池。一冷一暖。清凈香水。又虛空中九龍吐水。浴太子身。諸天音樂雨妙香華。供養太子。十方大地六種震動。一切眾生皆受快樂。當此土周昭王二十四年甲寅歲四月八日。是日江河泛溢。山川宮殿震動。有五色光貫太微宮。王問群臣。太史蘇由奏曰。西方有聖人生。卻後千年教法來此。王令鐫石埋于南郊志之。
從園還城
本行經云。有一大臣詣嵐毗園外立。見一女人疾走而出。歡喜踴躍。見已報言。國太夫人產一太子。汝今可還向大王所。奏是喜事。大臣調馬行疾如風。來見於王。先打歡喜之鼓。凈飯王坐寶殿上。輔相大臣治理國政。忽聞歡喜鼓聲。時王驚問。大臣答言。大王夫人生一太子。形似天人。身黃金色。放大光明。王聞是言。即往園中欲看太子。至彼園已。白夫人言。宜於太子住處作吉祥事。吾欲面見觀視太子。時有女人抱持太子將詣王所。時凈飯王自心思惟。太子入城作何輦輿。時毗首羯磨天化作七寶輦輿。四大天王各變其身。悉並年幼。頭為螺髻。端正可喜。躬御太子寶輿而行。時凈飯王令諸童子身著黃衣。左手執金瓶。右手持寶杖。在太子前翊從而行。復有無量諸天玉女各持諸天雜寶香爐。焚燒種種
【現代漢語翻譯】 現代漢語譯本： 方。口自唱言：『天上天下，惟吾獨尊。』（意為：四方。自己開口唱言：『天上天下，只有我最尊貴。』）一切世間諸天及人恭敬供養。地忽然自然涌出兩個池子，一個冷，一個暖，池水清凈且有香氣。又有虛空中九條龍吐水，沐浴太子之身。諸天奏樂，降下美妙的香花，供養太子。十方大地發生六種震動。一切眾生都感受到快樂。就在這個國家周昭王二十四年甲寅歲四月八日，這一天江河氾濫，山川宮殿震動。有五色光芒貫穿太微宮。周昭王問群臣，太史蘇由奏報道：『西方有聖人降生，一千年后他的教法會傳到這裡。』周昭王命令將此事鐫刻在石頭上，埋在南郊以作紀念。
從園還城
《本行經》中記載，有一位大臣在嵐毗園外站立，看見一個女人快速跑出來，歡喜雀躍。看見后就報告說：『王后夫人產下一位太子。你現在可以回去向大王稟報這個喜事。』大臣調轉馬匹，像風一樣快速奔跑，來見國王。先敲響歡喜之鼓。凈飯王（Suddhodana）坐在寶殿之上，輔佐大臣處理國家政事。忽然聽到歡喜鼓聲，國王驚訝地詢問。大臣回答說：『大王，夫人產下一位太子，相貌像天人一樣，身體是黃金色，放出巨大的光明。』國王聽到這些話，就前往園中想要看望太子。到達園中后，對夫人說：『應該在太子居住的地方做些吉祥的事情。我想要親自去看望太子。』這時，有女人抱著太子來到國王面前。當時，凈飯王自己心中思量，太子入城應該乘坐什麼樣的車輦呢？這時，毗首羯磨天（Vishvakarman）變化出七寶車輦。四大天王各自變化身形，都變得年幼，頭頂是螺髻，端正可愛，親自駕馭太子的寶輦而行。這時，凈飯王命令眾童子身穿黃色衣服，左手拿著金瓶，右手拿著寶杖，在太子前面護衛而行。又有無數諸天玉女各自拿著諸天雜寶香爐，焚燒各種香料。
【English Translation】 English version: Direction. He himself chanted: 'Above the heavens and below, I alone am the honored one.' All the gods and humans in the world respectfully made offerings. Suddenly, two ponds naturally emerged from the ground, one cold and one warm, filled with pure and fragrant water. Moreover, nine dragons in the sky spouted water to bathe the body of the prince. The gods played music and rained down wondrous fragrant flowers as offerings to the prince. The ten directions of the earth experienced six kinds of tremors. All sentient beings felt joy. This occurred in the twenty-fourth year of King Zhao of Zhou, in the Jia-yin year, on the eighth day of the fourth month. On this day, rivers overflowed, and mountains, rivers, palaces, and halls shook. Five-colored light pierced through the Taiwei Palace. The king asked his ministers, and the Grand Historian Su You reported: 'A sage has been born in the West; after a thousand years, his teachings will come here.' The king ordered this to be engraved on a stone and buried in the southern suburbs to commemorate it.
Returning to the City from the Garden
The Ben Xing Jing (Sutra of Original Acts) states that a minister stood outside Lumbini Garden and saw a woman running out quickly, filled with joy. Upon seeing her, he reported: 'The Queen has given birth to a prince. You may now return and report this joyous news to the King.' The minister turned his horse and rode swiftly like the wind to see the King. He first beat the drum of joy. King Suddhodana (凈飯王) was seated on his jeweled throne, with ministers assisting him in governing the country. Suddenly, he heard the sound of the drum of joy, and the King asked in surprise. The minister replied: 'Your Majesty, the Queen has given birth to a prince, whose appearance is like that of a deva (天人), his body is golden, and he emits great light.' Upon hearing these words, the King went to the garden to see the prince. Upon arriving at the garden, he said to the Queen: 'Auspicious things should be done at the place where the prince resides. I wish to see the prince in person.' At this time, a woman holding the prince came before the King. Then, King Suddhodana thought to himself, 'What kind of carriage should the prince ride when entering the city?' At this moment, Vishvakarman (毗首羯磨天) transformed into a seven-jeweled carriage. The Four Heavenly Kings each transformed their forms, all becoming young, with snail-shell hair knots, upright and pleasing, personally driving the prince's jeweled carriage. At this time, King Suddhodana ordered the boys to wear yellow clothes, holding golden vases in their left hands and jeweled staffs in their right hands, escorting the prince in front. Furthermore, countless deva maidens each held incense burners of various heavenly treasures, burning various incenses.
微妙之香供養太子。引道而行。
仙人占相
本行經云。爾時凈飯王即召相師觀占太子吉兇之相。諸相師等一心瞻看太子形容。各依先聖諸論答言。此太子者。有大盛德。今生王家。身有三十二相。於世間中則有二種。若在家受世樂者。則作轉輪聖王。七寶具足。若舍王位出家學道。得成如來應正遍知。名稱遠聞充滿世界。復有阿私陀仙至凈飯王宮求見太子。大王慈恩。愿當示我。夫人手抱太子。令向仙人。仙人兩手抱持太子安於頂上。復置膝上。即報王言。今此太子。身黃金色。頭圓鼻直。足滿臂長。猶如金像。備具三十二相八十種好。必定出家學道。得成阿耨多羅三藐三菩提。當轉無上法輪。能於一切天人魔梵沙門婆羅門等闡揚正法。若聞法者皆得解脫。仙人言已作是思惟。今當有佛出興於世。自恨衰老不值如來。常處長夜恒迷正法。於是悲啼懊惱歔欷哽咽。乘空而去。
大赦修福
佛本行集經云。爾時凈飯王告諸群臣等。卿諸臣等。言為我太子。國內所有禁繫囚徒皆悉放赦。令得解脫。乃至一切諸禽獸等亦並放舍。復告國師婆羅門言。若知所有精進諸婆羅門等。或百或千聚集之處。隨意所須悉皆佈施。所有天寺及神廟堂。皆令修治。依法祭祀。為我太子。令得大福。爾時國師婆羅門等
【現代漢語翻譯】 現代漢語譯本：用微妙的香供養太子，引導他前行。
仙人占相
《本行經》中說，那時凈飯王（Suddhodana）就召集相師來觀察占卜太子的吉兇之相。各位相師一心瞻仰太子的容貌，各自根據先聖的理論回答說：『這位太子，有很大的盛德。今生在王家，身具三十二相。在世間中則有兩種可能。如果在家享受世俗的快樂，就會成為轉輪聖王（Chakravartin），七寶具足。如果捨棄王位出家學道，就能成就如來應正遍知（Tathagata Arhat Samyak-sambuddha），名稱遠揚，充滿世界。』又有阿私陀仙（Asita）來到凈飯王宮，請求見太子。『大王慈悲，希望讓我看看。』夫人用手抱著太子，讓他面向仙人。仙人用兩手抱持太子，安放在頭頂上，又放在膝上，就告訴國王說：『現在這位太子，身如黃金色，頭圓鼻直，足滿臂長，猶如金像，具備三十二相和八十種好。必定會出家學道，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。應當轉無上法輪（Dharma-chakra），能為一切天人、魔、梵天、沙門、婆羅門等闡揚正法。如果聽聞佛法的人都能得到解脫。』仙人說完后這樣思惟：『現在將有佛出世了。只恨自己衰老，不能遇到如來，長久處於長夜，恒常迷惑于正法。』於是悲傷啼哭，懊惱歔欷哽咽，乘空而去。
大赦修福
《佛本行集經》中說，那時凈飯王告訴各位群臣等：『各位臣子，爲了我的太子，國內所有被禁錮的囚徒都全部赦免，讓他們得到解脫。乃至一切禽獸等也一併放舍。』又告訴國師婆羅門說：『如果知道有精進的婆羅門等，或百或千聚集的地方，隨意他們所需要的都全部佈施。所有天寺及神廟堂，都讓他們修繕治理，依法祭祀，爲了我的太子，讓他得到大福。』那時國師婆羅門等
【English Translation】 English version: He offered the finest incense to the prince and led the way.
The Prophecy of the Seer
The Ben Xing Jing (Sutra of the Root Deeds) states: At that time, King Suddhodana summoned fortune-tellers to observe and predict the prince's auspicious and inauspicious signs. The fortune-tellers gazed intently at the prince's features, each answering according to the treatises of the ancient sages, saying, 'This prince possesses great virtue. Born into a royal family in this life, he has the thirty-two marks. In this world, there are two possibilities. If he remains at home and enjoys worldly pleasures, he will become a Chakravartin (Wheel-Turning King), complete with the seven treasures. If he renounces the throne and leaves home to study the Way, he will attain Tathagata Arhat Samyak-sambuddha (Thus Come One, Worthy One, Right and Universal Knowledge), his name will be heard far and wide, filling the world.' Furthermore, the seer Asita came to King Suddhodana's palace, requesting to see the prince. 'Your Majesty, with your kindness, I wish to see him.' The queen held the prince in her arms, facing the seer. The seer held the prince with both hands, placing him on his head and then on his lap, and told the king, 'This prince now has a body of golden color, a round head, a straight nose, full feet, and long arms, like a golden statue, possessing the thirty-two marks and eighty minor characteristics. He will surely leave home to study the Way and attain Anuttara-samyak-sambodhi (Unexcelled Perfect Enlightenment). He shall turn the unsurpassed Dharma-chakra (Wheel of Dharma), able to expound the true Dharma to all devas (gods), humans, demons, Brahma, shramanas (ascetics), and Brahmins. Those who hear the Dharma will all attain liberation.' After the seer spoke, he thought to himself, 'Now a Buddha will appear in the world. I regret that I am old and will not encounter the Tathagata, constantly dwelling in the long night, perpetually deluded by the true Dharma.' Thereupon, he wept sadly, regretting, sobbing, and choking, and departed through the air.
General Amnesty and Merit-Making
The Fo Ben Xing Ji Jing (Collected Sutra on the Fundamental Deeds of the Buddha) states: At that time, King Suddhodana told all his ministers, 'All of you ministers, for the sake of my prince, all imprisoned criminals within the country shall be pardoned and released, allowing them to be liberated. Even all birds and beasts shall also be released.' He also told the royal preceptor Brahmin, 'If you know of any diligent Brahmins, whether in gatherings of hundreds or thousands, provide them with all their needs as alms. All heavenly temples and shrines shall be repaired and maintained, and sacrifices shall be performed according to the law, for the sake of my prince, so that he may attain great blessings.' At that time, the royal preceptor Brahmins
即依王命。四方召得三萬二千諸婆羅門。日別令入凈飯王宮。所有資財悉持佈施。滿七日夜。所有功德回施太子。愿令增進。而說偈言。凈飯王心大歡喜。以生福德太子故。一切群臣皆聚集。天下囚繫普放恩。誕育既稱適本心。殷重欲為作生法。持彼百千乳牛犢。皆金裝角銀飾蹄。年齒悉壯毛色鮮。各各從犢隨其後。膚體充肥多乳汁。一頭一捋得十升。更有無量種珍奇。錢財谷帛諸雜物。為令太子增益故。佈施于彼婆羅門。
姨母養育
本行經云。爾時太子既以誕生適滿七日。摩耶夫人其形羸瘦。遂便命終。即便往生忉利天上。在於天上思憶太子。與諸婇女左右圍繞。各持天妙香華。從虛空下詣太子所。處處遍散漸到王宮。語凈飯王言。我于往昔懷孕之時。滿足十月受于快樂。我今得生天上。還受快樂。愿莫為我生大憂苦。即便隱身還彼天宮。時凈飯王即將太子付囑姨母摩訶波阇波提言。汝是太子姨母。應當養育。善須護持。應令增長。依時乳浴。又別揀取三十二女。令助養育。八女抱持。八女洗浴。八女令乳。八女戲弄。爾時姨母謹依王來。不敢乖違。姨母養育太子。譬如日月。從初一日至十五日清凈圓滿。養育太子亦復如是。又復譬如尼拘陀樹。得種好地而漸增長。后成大樹。從其太子出生已來。凈
【現代漢語翻譯】 現代漢語譯本 於是依照國王的命令，從四面八方召集了三萬二千名婆羅門（Brahman，印度教祭司）。每天讓他們進入凈飯王（Śuddhodana，釋迦牟尼的父親）的王宮，將所有的資財都拿出來佈施，持續了七天七夜。並將所有的功德迴向給太子（Siddhartha，釋迦牟尼的本名），希望他能增福增慧。並說了這樣的偈語：『凈飯王內心無比歡喜，因為生下了有福德的太子。一切群臣都聚集在一起，天下所有的囚犯都得到赦免。誕生的日子如此稱心如意，鄭重地想要為太子舉行誕生儀式。拿出成百上千的乳牛和牛犢，都用黃金裝飾牛角，用銀裝飾牛蹄。這些牛的年齡都正值壯年，毛色鮮亮，每頭牛都跟著自己的牛犢。它們的身體豐滿肥壯，產出大量的乳汁，一頭牛一次能擠出十升乳汁。』還有無數種珍奇的錢財、穀物、布匹和各種雜物，爲了讓太子增福增慧，都佈施給那些婆羅門。
姨母養育
《本行經》中說：『這時，太子誕生剛滿七天，摩耶夫人（Māyādevī，釋迦牟尼的生母）的身體變得虛弱，於是就去世了。隨即往生到忉利天（Trāyastriṃśa，佛教欲界六天之一）上。在天上思念著太子，與眾多婇女左右圍繞，各自拿著天上的美妙香花，從虛空中降臨到太子所在的地方，到處散花，漸漸來到王宮。』她對凈飯王說：『我過去懷孕的時候，滿足了十個月，享受著快樂。我現在得生天上，仍然享受著快樂。希望您不要為我感到憂愁痛苦。』說完就隱身回到天宮。這時，凈飯王將太子託付給姨母摩訶波阇波提（Mahāprajāpatī，釋迦牟尼的姨母）說：『你是太子的姨母，應當好好養育他，務必好好保護他，讓他健康成長，按時給他洗澡。』又另外挑選了三十二個女子，來幫助養育太子。八個女子負責抱持，八個女子負責洗浴，八個女子負責餵奶，八個女子負責逗樂。這時，姨母謹遵王命，不敢違背。姨母養育太子，就像日月一樣，從初一到十五，清凈圓滿。養育太子也是這樣。又像尼拘陀樹（Nyagrodha，榕樹），得到肥沃的土地而逐漸生長，最終長成大樹。自從太子出生以來，凈
【English Translation】 English version Then, according to the king's command, thirty-two thousand Brahmins (Brahman, Hindu priests) were summoned from all directions. They were allowed to enter King Śuddhodana's (Śuddhodana, father of Shakyamuni) palace daily, and all the wealth was given away in charity for seven days and nights. All the merits were dedicated to the prince (Siddhartha, Shakyamuni's given name), wishing him to increase in blessings and wisdom. And they spoke this verse: 'King Śuddhodana's heart is filled with great joy, because a blessed prince was born. All the ministers gathered together, and all the prisoners in the world were granted amnesty. The day of birth was so satisfactory, and they solemnly wanted to hold a birth ceremony for the prince. Hundreds and thousands of milk cows and calves were brought out, all with golden horns and silver hooves. These cows were in their prime, with bright and fresh coats, each cow followed by its calf. Their bodies were plump and fat, producing a large amount of milk, with each cow yielding ten liters of milk at a time.' There were also countless kinds of rare and precious money, grains, silks, and various miscellaneous items, all given to the Brahmins to increase the prince's blessings and wisdom.
Foster Care by the Aunt
The Sutra of Original Conduct says: 'At that time, just seven days after the prince's birth, Queen Māyādevī's (Māyādevī, Shakyamuni's birth mother) body became weak, and she passed away. She was immediately reborn in the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the six heavens of the desire realm in Buddhism). In heaven, she thought of the prince, surrounded by many celestial maidens, each holding heavenly fragrant flowers, descending from the sky to the place where the prince was, scattering flowers everywhere, gradually arriving at the palace.' She said to King Śuddhodana: 'When I was pregnant in the past, I enjoyed happiness for ten months. Now I am reborn in heaven, and I still enjoy happiness. I hope you will not feel sad and painful for me.' After saying this, she disappeared and returned to the heavenly palace. At this time, King Śuddhodana entrusted the prince to his aunt Mahāprajāpatī (Mahāprajāpatī, Shakyamuni's aunt), saying: 'You are the prince's aunt, you should take good care of him, be sure to protect him well, let him grow up healthy, and bathe him on time.' He also selected thirty-two other women to help raise the prince. Eight women were responsible for holding him, eight women were responsible for bathing him, eight women were responsible for feeding him milk, and eight women were responsible for entertaining him. At this time, the aunt respectfully obeyed the king's orders and dared not disobey. The aunt raised the prince, just like the sun and moon, from the first to the fifteenth, pure and complete. Raising the prince was also like this. It is also like the Nyagrodha tree (Nyagrodha, banyan tree), which grows gradually after getting fertile soil, and eventually grows into a big tree. Since the prince was born, pure
飯王家。一切財物金銀珍寶牛羊象馬。日日增長無所乏少。
往謁天祠
大莊嚴經云。菩薩生已。諸釋眷屬詣凈飯王所白言。大王。今者可將太子謁于天廟。以祈終吉。王即許之。凈飯王告摩訶波阇波提言。欲將太子往于天廟。並來宮人並須嚴飾。以諸寶服莊嚴太子。時凈飯王自將太子乘車而出。及諸大臣釋氏眷屬前後翊從。燒香散華滿於街路。像馬車乘無量軍眾執持幡蓋。無數妓女鼓樂歌舞隨從而行。無量諸天于虛空中散眾天華。時凈飯王威儀整肅詣于天廟。至天廟已。王自抱持太子入天廟中。足逾門閫。所有諸天形像皆從座起迎于太子。曲躬而立。時眾會中百千天人皆大歡喜。迦毗羅國六種震動。諸天形像各現本形而說偈言。聖子如日月。亦復如溟海。而與須彌等。不宜恭敬我。福慧及威力。禮者獲大利。若人去憍慢。生天證涅槃。太子示入天廟時。無量諸天人民發阿耨多羅三藐三菩提心。
園林嬉戲
本行經云。時凈飯王為太子作眾寶瓔珞勝妙華鬘寶冠腰帶莊嚴太子。時摩訶波阇波提懷抱太子安置膝上。坐寶輦中。無數童男童女皆以諸寶瓔珞莊飾其身。手執諸華於前引導太子往詣園林。爾時釋種親族童子童女各持鹿車羊車。復持種種船舫。種種鼓樂簫笛琴瑟。牛羊獅象諸雜鳥形一切器
【現代漢語翻譯】 現代漢語譯本 飯王家（Śuddhodana's family）。一切財物金銀珍寶牛羊象馬，日日增長，沒有絲毫缺乏。
往謁天祠
《大莊嚴經》記載，菩薩出生后，諸位釋迦（Śākya）族的眷屬前往凈飯王（Śuddhodana）處稟告說：『大王，現在可以帶太子去天廟參拜，以祈求吉祥。』 凈飯王便應允了。凈飯王告訴摩訶波阇波提（Mahāprajāpatī）說：『準備帶太子前往天廟，所有宮女都要盛裝打扮，用各種寶貴的服飾來莊嚴太子。』 當時，凈飯王親自抱著太子乘坐車輦出發，以及各位大臣和釋迦族的眷屬前後護衛跟隨。焚香散花，街道上到處都是。像、馬、車乘和無數的軍隊，執持著幡蓋，無數的伎樂、鼓樂、歌舞跟隨著隊伍前行。無數諸天在虛空中散落各種天花。當時，凈飯王威儀整肅地前往天廟。到達天廟后，凈飯王親自抱著太子進入天廟中。當太子的腳跨過門檻時，所有諸天的形像都從座位上起身，迎接太子，彎腰而立。當時，眾會之中成百上千的天人都非常歡喜，迦毗羅國（Kapilavastu）發生了六種震動。諸天形像各自顯現出本來的形貌，並且說偈頌道：『聖子如同日月，也如同大海，與須彌山（Sumeru）相等，不應該恭敬我們。禮敬聖子能獲得福慧和威力，能獲得大利益。如果有人去除驕慢之心，就能往生天界，證得涅槃（Nirvana）。』 太子示現進入天廟時，無數諸天和人民都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta）。
園林嬉戲
《本行經》記載，當時凈飯王為太子製作各種寶貴的瓔珞、殊勝美妙的華鬘、寶冠和腰帶，來莊嚴太子。當時，摩訶波阇波提懷抱著太子，安置在膝蓋上，坐在寶輦之中。無數的童男童女都用各種寶貴的瓔珞裝飾自身，手持各種鮮花，在前面引導太子前往園林。那時，釋迦族的親族童子童女各自拿著鹿車、羊車，又拿著各種船舫，各種鼓樂、簫笛、琴瑟，以及牛、羊、獅子、大象等各種雜鳥形狀的器物。
【English Translation】 English version Śuddhodana's family. All wealth, gold, silver, treasures, cattle, sheep, elephants, and horses increased daily without any lack.
Visiting the Heavenly Shrine
The Mahāvastu Sutra states: 'After the Bodhisattva was born, the relatives of the Śākya clan went to King Śuddhodana and said, 'O King, now you should take the Prince to the heavenly temple to pray for auspiciousness.' The King then agreed. King Śuddhodana told Mahāprajāpatī, 'Prepare to take the Prince to the heavenly temple. All the palace women must be beautifully adorned, and the Prince must be adorned with various precious garments.' At that time, King Śuddhodana personally carried the Prince and went out in a chariot, with the ministers and relatives of the Śākya clan guarding and following him. Incense was burned and flowers were scattered, filling the streets. Elephants, horses, chariots, and countless troops held banners and canopies, and countless musicians, drummers, singers, and dancers followed the procession. Countless devas scattered various heavenly flowers in the sky. At that time, King Śuddhodana, with dignified demeanor, went to the heavenly temple. Upon arriving at the heavenly temple, the King personally carried the Prince into the temple. As the Prince's foot crossed the threshold, all the images of the devas rose from their seats to greet the Prince, bowing and standing. At that time, hundreds of thousands of devas and humans in the assembly were overjoyed, and the country of Kapilavastu shook in six ways. The images of the devas each revealed their original forms and spoke in verses, saying: 'The Holy Son is like the sun and moon, and also like the ocean, equal to Mount Sumeru. It is not appropriate for us to pay homage. Reverence to the Holy Son brings blessings, wisdom, and power, and great benefits. If one removes arrogance, one will be reborn in the heavens and attain Nirvana.' When the Prince manifested entering the heavenly temple, countless devas and people aroused the mind of anuttarā-samyak-saṃbodhi-citta.
Playing in the Garden
The Nidanakatha states: 'At that time, King Śuddhodana made various precious necklaces, excellent and wonderful garlands, jeweled crowns, and belts to adorn the Prince. At that time, Mahāprajāpatī held the Prince in her arms, placed him on her lap, and sat in a jeweled palanquin. Countless young boys and girls adorned themselves with various precious necklaces, held various flowers in their hands, and led the Prince to the garden. At that time, the young boys and girls of the Śākya clan each held deer carts, sheep carts, and various boats, various drums, flutes, lutes, and zithers, as well as various objects in the shapes of cows, sheep, lions, elephants, and various birds.'
仗列太子前。恣令嬉戲。復置羝羊真金為鞍。令太子乘園中游戲。彼諸童子亦乘羊車伴太子戲。童子童女各各歡笑。人人拍手歌舞叫嘯。或復聚沙為塔散華禮拜。令其太子恣意嬉戲。具足八年如是娛樂。太子增長智慧。不似世之嬰孩流涕不凈。無有糞穢。亦不呱啼呻吟顰縮。不饑不渴。諸母養育常生歡喜。時彼園內有一天神名曰離垢。然彼天神在於虛空隱其半身。即持種種天華散於太子頂上。姨母抱持太子坐寶車上。還其本宮。
習學書數
本行經云。凈飯王知其太子年已八歲。而告群臣。卿等當知。訪問國中智慧第一。堪為太子師者。教太子讀書及余諸論。咸言有毗奢婆蜜多羅善知經論。堪教太子。諸釋種童子亦隨太子而學。太子將升學堂。毗奢婆密多羅遙見太子。遂起身頂禮。自覺差慚。見空中諸天神王守護護太子。以諸天華散太子上。太子既初入學。而問師言。教我梵書仙書。若此書凡有六十四種。未審尊師教我何書。是時毗奢婆密多羅問太子說是書名。遂懷私慚。折伏貢高我慢之心。向于太子前而說偈言。希有清凈智慧人。善順於諸世間法。自已通達一切論。復更來入我學堂。如是書名我未知。汝今悉皆誦持得。是為天人大尊道。今復更欲覓于師。爾時釋種童子俱入學堂讀書寫字。太子威德力故
【現代漢語翻譯】 現代漢語譯本 在仗列太子之前，任憑他嬉戲玩耍。又用真金做成羊鞍放在羝羊（公羊）身上，讓太子騎著在園中游戲。那些童子們也乘坐羊車陪伴太子玩耍。童子童女們各自歡笑，人人都拍手唱歌跳舞叫喊。或者聚沙成塔，散花禮拜。讓太子盡情地嬉戲，這樣娛樂了整整八年。太子增長了智慧，不像世上的嬰孩那樣流涕不乾淨，沒有糞便污穢，也不啼哭皺眉，不饑不渴。眾位母親養育他，常常心生歡喜。當時，園內有一位天神名叫離垢（遠離塵垢），這位天神在虛空中隱去半身，用各種各樣的天花散在太子的頭頂上。姨母抱著太子坐在寶車上，返回他的宮殿。
學習書數
《本行經》中說，凈飯王（Śuddhodana）知道太子已經八歲了，就告訴群臣：『你們應當知道，在國中訪問智慧第一的人，可以做太子的老師，教太子讀書以及其他的各種論著。』群臣都說有毗奢婆蜜多羅（Viśvāmitra），精通經論，可以教太子。眾位釋迦族的童子也跟隨太子一起學習。太子將要升入學堂，毗奢婆蜜多羅遠遠地看見太子，就起身頂禮，自覺慚愧。他看見空中的諸位天神和神王守護著太子，用各種天花散在太子身上。太子剛進入學堂，就問老師說：『教我梵書和仙書，如果這些書總共有六十四種，不知道尊師要教我哪一種書？』當時，毗奢婆蜜多羅問太子這些書的名字，心中感到慚愧，折服了貢高我慢之心，向太子說道：『稀有清凈有智慧的人啊，善於順應世間的一切法則，自己已經通達一切論著，又來到我的學堂。這些書的名字我不知道，你現在全部都能背誦掌握，這是天人大尊之道，現在又想尋找老師。』當時，釋迦族的童子們都進入學堂讀書寫字，因為太子的威德力的緣故。
【English Translation】 English version Before the Crown Prince, they were allowed to play and frolic as they pleased. Furthermore, they placed saddles made of pure gold on rams (dīrgha-aja, male sheep), allowing the Crown Prince to ride and play in the garden. Those children also rode in sheep-drawn carts, accompanying the Crown Prince in his games. The boys and girls each laughed joyfully, everyone clapping their hands, singing, dancing, and shouting. Some even gathered sand to build towers, scattering flowers and prostrating in worship. They allowed the Crown Prince to play as he wished, enjoying such entertainment for a full eight years. The Crown Prince grew in wisdom, unlike ordinary infants who weep, are unclean, have excrement, do not cry or frown, and are neither hungry nor thirsty. The mothers who cared for him were always filled with joy. At that time, there was a deity in the garden named L垢 (Li Gou, immaculate), who, while in the sky, concealed half of his body and scattered various celestial flowers upon the Crown Prince's head. The aunt held the Crown Prince, seated him on a jeweled chariot, and returned him to his palace.
Learning Writing and Arithmetic
The Běnxíng Jīng (Fundamental Conduct Sutra) states that King Śuddhodana (Jìngfàn Wáng) knew that the Crown Prince was already eight years old, and he told his ministers, 'You should know that we must seek out the most wise person in the kingdom who is worthy to be the Crown Prince's teacher, to teach the Crown Prince reading and various other treatises.' They all said that Viśvāmitra (Píshāpó Mìduōluó) was well-versed in scriptures and treatises and was qualified to teach the Crown Prince. The Śākya (Shìjiā) children also followed the Crown Prince to study. As the Crown Prince was about to enter the school, Viśvāmitra saw the Crown Prince from afar and rose to bow in reverence, feeling ashamed. He saw the deities and divine kings in the sky protecting the Crown Prince, scattering various celestial flowers upon the Crown Prince. As soon as the Crown Prince entered the school, he asked the teacher, 'Teach me the Brahma script and the immortal script. If there are sixty-four kinds of these scripts, I wonder which script the venerable teacher will teach me?' At that time, Viśvāmitra asked the Crown Prince the names of these scripts, and he felt ashamed in his heart, subduing his arrogance and pride. He spoke to the Crown Prince in verse, saying, 'Rare and pure is this wise person, skilled in conforming to all the laws of the world, having already mastered all treatises, yet coming to my school. The names of these scripts I do not know; you are now able to recite and grasp them all. This is the path of the great honored one of gods and humans; now you seek a teacher again.' At that time, the Śākya children all entered the school to read and write, because of the Crown Prince's majestic power.
。復有諸天神力加護。諸釋童子皆悉通達書數經論。
講演武藝
本行經云。時凈飯王復集群臣。卿諸臣等。誰知何處有師。最能武藝。堪教太子。答言。羼提提婆堪教太子兵戎法式。其所解知凡有二十九種。悉皆通達。王造園苑。擬以遊戲。提婆將引太子入園教戎技智。太子見已悉皆棄捨。我自解此。不須更學。提婆即教其餘釋種。太子於此一切諸技何假須教。復欲教習諸王要法。所謂天文．祭祀．占察．懸射．前事．謬語．知禽獸音．達于聲論．造作諸技．因技報答．咒術．雜事十餘種名。古先治化一切書典教於太子。及自他釋亦如是教。又復世人積年累月所學問者。或成不成。彼等眾技一切諸論。太子能於一時之中。及余釋種。不須習學悉皆通達。一切自在。是時提婆即為太子而說偈言。汝于年幼時。安庠而學問。不用多功力。須臾而自解。于少日月學。勝他多年歲。所得諸技藝。成就悉過人。提婆慚恥。反禮太子。
太子灌頂
過去因果經云。爾時凈飯王即會群臣。而共議言。太子今者年已長大。智慧勇健皆悉具足。今宜應以四大海水灌太子頂。又復來下余小國王。卻後二月八日灌太子頂。皆可來集。至二月八日。諸餘國王並及仙人婆羅門等皆悉雲集。懸繒幡蓋燒香散華。鳴鐘擊鼓
【現代漢語翻譯】 復有諸天神力加護。諸釋童子皆悉通達書數經論。
講演武藝
《本行經》云。當時凈飯王（Suddhodana）再次召集大臣們，問道：『各位大臣，誰知道哪裡有最擅長武藝的老師，可以教導太子？』大臣們回答說：『羼提提婆（Ksanti-deva）擅長教導太子兵戎法式，他所瞭解的共有二十九種，全部精通。』國王建造園苑，準備用來遊戲。提婆（Deva）將要引導太子進入園中教授武藝技巧，太子見到后全部放棄，說：『我自己懂得這些，不需要再學。』提婆（Deva）就教導其他的釋迦（Sakya）族人。太子對於這一切技能，哪裡需要教導呢？又想教習諸王的重要法則，所謂天文、祭祀、占察、懸射、前事、謬語、知禽獸音、通達聲論、造作各種技能、根據技能報答、咒術、雜事等十餘種。古代先賢治理天下的所有書典都教給太子，以及其他的釋迦（Sakya）族人也這樣教導。而且世人經年累月所學習的問題，有的成功有的不成功，他們所學的各種技能和理論，太子能在很短的時間內，以及其他的釋迦（Sakya）族人，不需要學習就全部通達，一切自在。』這時，提婆（Deva）就為太子說了偈語：『您在年幼的時候，安詳地學習，不用花費很多力氣，一會兒就自己理解了。在很短的時間內學習，勝過他人多年，所獲得的各種技能，成就都超過他人。』提婆（Deva）感到慚愧，反過來禮敬太子。
太子灌頂
《過去因果經》云。當時凈飯王（Suddhodana）就召集大臣們，共同商議說：『太子現在已經長大，智慧和勇健都具備了。現在應該用四大海的海水灌太子頂。』又通告其他小國的國王，在兩個月后的八日為太子灌頂，都可以來聚集。到了二月八日，其他的國王以及仙人、婆羅門等都聚集在一起，懸掛綵帶幡蓋，燒香散花，鳴鐘擊鼓。
【English Translation】 Moreover, the power of various gods is added to protect him. All the Sakya (Sakya clan) children are well-versed in books, mathematics, scriptures, and treatises.
Lecturing on Martial Arts
The 'Ben Xing Jing' (Sutra of the Root of Conduct) says: 'At that time, King Suddhodana (Suddhodana) again gathered his ministers and asked: 'Which of you ministers knows of a teacher who is most skilled in martial arts and capable of teaching the prince?' The ministers replied: 'Ksanti-deva (Ksanti-deva) is skilled in teaching the prince the methods of warfare. He understands a total of twenty-nine kinds, all of which he is proficient in.' The king built a garden, intending it for recreation. Deva (Deva) was about to lead the prince into the garden to teach martial arts skills, but the prince, upon seeing them, abandoned them all, saying: 'I understand these myself; there is no need to learn them further.' Deva (Deva) then taught the other Sakya (Sakya clan) people. Where would the prince need to be taught all these skills? He also wanted to teach the important laws of the kings, namely astronomy, sacrifices, divination, archery, past events, fallacies, understanding the sounds of birds and animals, mastering phonology, creating various skills, repaying based on skills, incantations, miscellaneous matters, and more than ten other kinds. All the ancient sages' books on governing the world were taught to the prince, and the other Sakya (Sakya clan) people were also taught in this way. Moreover, what people learn over years and months, some succeed and some do not. The prince, within a very short time, and the other Sakya (Sakya clan) people, can master all the various skills and theories they learn without needing to study, and are free in everything.' At this time, Deva (Deva) spoke a verse for the prince, saying: 'When you are young, you learn peacefully, without spending much effort, and you understand it yourself in a moment. Learning in a short time surpasses others' many years, and the achievements of the various skills you acquire exceed others.' Deva (Deva) felt ashamed and bowed to the prince in return.
Prince's Consecration
The 'Past Cause and Effect Sutra' says: 'At that time, King Suddhodana (Suddhodana) gathered his ministers and discussed together, saying: 'The prince is now grown up, and he possesses both wisdom and courage. Now, we should use the water from the four great seas to consecrate the prince's head.' He also notified the kings of other small countries that they could all gather on the eighth day of the second month, two months later, to consecrate the prince's head. On the eighth day of the second month, the other kings, as well as immortals and Brahmins, all gathered together, hanging ribbons and banners, burning incense, scattering flowers, ringing bells, and beating drums.'
作諸妓樂。以七寶器盛四海水。諸仙人眾各各頂戴授婆羅門。如是乃至遍及諸臣。悉已頂戴傳授與王。時王即以灌太子頂。以七寶印而用付之。又擊大鼓高聲唱言。今立薩婆悉達以為太子。爾時虛空天龍夜叉人非人等作天妓樂。異口同音贊言善哉。當於迦毗羅衛國立太子時。餘八國王亦於是日同立太子。太子啟王出遊園苑。王即聽許。群臣導從。遊觀田野。看諸耕人起大慈悲。即便思惟離諸愛慾。王聞此語心生憂惱。慮其出家。宜急婚娉以悅其意。更增妓女而娛樂之。
遊觀農務
普曜經云。爾時太子年遂長大。啟于父王與群臣俱游于村落。觀耕犁者勤勞執役。見地耕轉。蟲隨土出。烏鳥尋啄。太子見已起慈悲心。哀嗟世間有如斯苦。匇匇不安人命其短。憂畏無量。日月流邁。出息不保就於後世。天人始終。三惡道苦不可稱載。五趣生死輪轉無際。沉沒不覺痛苦難喻。又見園中有閻浮樹。枝葉茂盛。在彼樹下結加趺坐。一心禪思三昧正受。以為第一。五百神仙飛行虛空不能得過。時諸仙人即下住地。觀見菩薩禪思坐定。嘆未曾有。於時日照樹曲。覆菩薩身。一切樹木皆悉曲躬向于菩薩。群臣見已疾往啟王。時王聞之前詣樹下。即見太子威神吉祥巍巍無量。而說偈言。如火在山頂。如月在眾星。現身樹下禪
【現代漢語翻譯】 現代漢語譯本 演奏各種各樣的音樂。用七寶製成的器皿盛滿四海之水。各位仙人依次頂戴，然後授予婆羅門（Brahmana，印度教祭司）。像這樣一直到遍及各位大臣。全部都頂戴之後再傳授給國王。當時國王就用這水灌注太子的頭頂，並把七寶印章交付給他。又敲響大鼓，高聲宣告說：『現在立薩婆悉達（Sarvasiddha，一切義成，即釋迦牟尼佛的本名）為太子。』當時，虛空中的天龍、夜叉（Yaksa，一種守護神）、人和非人等都演奏天上的音樂，異口同聲地讚歎說：『太好了！』正當在迦毗羅衛國（Kapilavastu，釋迦牟尼佛的故鄉）立太子的時候，其餘八個國王也在同一天立太子。太子請求國王允許他出遊園林，國王就答應了。群臣引導跟隨，遊覽田野，看到耕田的人們辛勤勞作，生起大慈悲心。於是就思考如何脫離各種愛慾。國王聽到這些話，心中憂愁煩惱，擔心他會出家，應該趕緊為他娶妻，以使他高興，更加增加女子的歌舞來娛樂他。
遊觀農務
《普曜經》中說，當時太子年齡逐漸長大，稟告父王，與群臣一同到村落遊玩。看到耕地的人們辛勤勞作。看到土地翻轉，蟲子隨著泥土出來，烏鴉鳥雀尋找啄食。太子看到這些情景，生起慈悲心，哀嘆世間有這樣的苦難。匆匆忙忙，生命如此短暫。憂愁畏懼無量無邊。日月流逝，呼出氣息不能保證還有來世。天人和凡人，三惡道的痛苦不可稱說。五趣（地獄、餓鬼、畜生、人、天）生死輪迴沒有邊際，沉溺其中不覺醒悟，痛苦難以比喻。又看到園中有一棵閻浮樹（Jambudvipa，一種樹名），枝葉茂盛，在那樹下結跏趺坐，一心禪思，進入三昧正定，認為這是第一。五百神仙飛行在虛空中，不能夠飛過這棵樹。當時各位仙人就降落到地面，看到菩薩禪思入定，讚歎從未有過。這時太陽照射，樹枝彎曲，覆蓋菩薩的身體。一切樹木都彎曲著樹身，朝著菩薩。群臣看到這些情景，趕緊回去稟告國王。當時國王聽到這些，親自來到樹下，就看到太子威嚴神聖，吉祥無比，巍峨高大，不可限量。於是用偈頌說道：『如同火在山頂，如同月亮在眾星之中，在樹下顯現禪定之身。』
【English Translation】 English version They made all kinds of music. They filled vessels made of the seven treasures with the water of the four seas. Each of the immortals respectfully carried the water on their heads and then bestowed it upon the Brahmanas (Brahmana, Hindu priests). This continued until it reached all the ministers. After everyone had respectfully carried the water, it was then bestowed upon the king. At that time, the king used this water to anoint the crown of the prince's head, and he presented him with a seal made of the seven treasures. He also struck a large drum and loudly proclaimed: 'Now, I establish Sarvasiddha (Sarvasiddha, 'Accomplishment of All', the original name of Sakyamuni Buddha) as the crown prince.' At that time, the dragons, yakshas (Yaksa, a type of guardian spirit), humans, and non-humans in the sky played celestial music, praising in unison: 'Excellent!' Just as the crown prince was being established in Kapilavastu (Kapilavastu, the hometown of Sakyamuni Buddha), the other eight kings also established their crown princes on the same day. The prince requested the king to allow him to go out and visit the gardens, and the king granted his request. The ministers guided and followed him as he toured the fields, and seeing the farmers working diligently, he developed great compassion. Thereupon, he contemplated how to detach himself from all desires. When the king heard these words, his heart was filled with worry and distress, fearing that he would leave home. He should quickly arrange a marriage for him to please him, and further increase the singing and dancing of women to entertain him.
Observing Agricultural Affairs
The Universal Radiance Sutra says that at that time, the prince gradually grew older. He informed his father the king and went with the ministers to tour the villages. He saw the farmers plowing and working diligently. He saw the soil being turned over, and insects emerging with the soil, and crows and birds searching for food. When the prince saw these scenes, he developed a compassionate heart, lamenting that the world had such suffering. Hurriedly and anxiously, life is so short. Worry and fear are boundless. The days and months pass by, and exhaling one's breath does not guarantee a next life. Gods and humans, the suffering of the three evil realms is indescribable. The cycle of birth and death in the five realms (hell, hungry ghosts, animals, humans, gods) is endless, and sinking into it without awakening, the suffering is difficult to describe. He also saw a Jambudvipa tree (Jambudvipa, a type of tree) in the garden, with lush branches and leaves. Under that tree, he sat in the lotus position, meditating single-mindedly, entering the samadhi of right concentration, considering this to be the foremost. Five hundred immortals flying in the sky could not pass over this tree. At that time, the immortals descended to the ground, and seeing the Bodhisattva sitting in meditation, they praised that it had never happened before. At this time, the sun shone, and the branches of the tree bent over, covering the Bodhisattva's body. All the trees bent their trunks, facing the Bodhisattva. When the ministers saw these scenes, they quickly returned to inform the king. At that time, when the king heard this, he personally came to the tree, and he saw the prince's majestic and divine presence, auspicious and unparalleled, towering and immeasurable. Thereupon, he spoke in verse: 'Like fire on a mountaintop, like the moon among the stars, he manifests his meditative form under the tree.'
。威光無不照。其初生之時。身自坐禪思。其身威神光。明徹普遍照。十方諸天人。因是得濟度。即同太子嚴駕還宮。
諸王捔力
本行經云。凈飯王與大臣娑呵提婆諭諸釋種童子。武藝之中誰能最勝。於戲場中安施鐵鼓。提婆達多射徹三鼓。難陀即射亦徹三鼓。有司進弓。太子試弓。以弓力弱。令取內庫祖王所用良弓。太子牽挽平胸而射。一箭穿過七個鐵鼓。其箭射達十拘盧奢。復更別立鐵豬。太子一箭便穿七鐵豬。彼箭入地即成一井。於今人民常稱箭井。爾時諸天各將天華散太子前。帝釋取箭上天起塔供養。時凈飯王既見太子技能皆悉勝彼。敕取白象擬太子乘。提婆達多先入城。見此白象問言何往。答言擬太子乘。時提婆達多我慢興盛。左手執鼻。右手筑額。一拳倒地遂即命終。塞彼城門往來不通。難陀次至。見象塞路。執彼象鼻牽離城門。太子見已。左手舉象以右手承。從於虛空擲至城外一拘盧奢。而像墮地即成大坑。至今人民相傳此處名為象坑。
悉達納妃
因果經云。爾時凈飯王集諸群臣而共議言。太子年已長大。宜應娶婚。諸臣答言。有釋種婆羅門。名摩訶那摩。有女名耶輸陀羅。顏容端正聰明智慧。賢德過人禮儀備具。有如是德。堪為太子妃。王言。若如卿儀便為納之。王還
【現代漢語翻譯】 現代漢語譯本：他的威光無處不照耀。在他初生的時候，就自己坐禪思考。他的身光威神光明，明亮透徹地普遍照耀。十方諸天人和人，因此得以救濟和解脫。然後太子莊嚴地乘車返回宮殿。
諸王角力
《本行經》中說，凈飯王（Suddhodana，釋迦牟尼的父親）與大臣娑呵提婆（Saha Deva）告知各位釋迦族的童子，在武藝之中誰能最為 श्रेष्ठ。于比武的場地中安置鐵鼓。提婆達多（Devadatta，釋迦牟尼的堂兄弟）射穿了三個鼓。難陀（Nanda，釋迦牟尼的異母弟）也射穿了三個鼓。官員進獻弓箭，太子（Siddhartha，釋迦牟尼的本名）試弓，因為弓力太弱，就命令取用內庫中祖王所用的良弓。太子拉弓，與胸口齊平然後射出。一箭穿過七個鐵鼓。那箭射達十拘盧奢（krosha，長度單位）。又另外設立鐵豬。太子一箭便穿透七個鐵豬。那箭射入地中，立即形成一口井。直到今天，人們還常常稱之為箭井。當時諸天各自將天花散在太子面前。帝釋（Indra，佛教護法神）取走箭，帶到天上起塔供養。當時凈飯王看到太子技能全都勝過他們，就下令取來白象，準備給太子乘坐。提婆達多先進入城中，看到這頭白象，問道：『要去哪裡？』回答說：『準備給太子乘坐。』當時提婆達多我慢心興起，左手抓住象鼻，右手捶打象頭，一拳將象打倒在地，隨即斃命。堵塞了城門，往來不通。難陀隨後趕到，看到象堵塞了道路，抓住象鼻，將象拉離城門。太子看到后，左手舉起象，用右手托住，從空中拋到城外一拘盧奢的地方。像掉在地上，立即形成一個大坑。直到今天，人們相傳此處名為象坑。
悉達納妃
《因果經》中說，當時凈飯王召集各位群臣共同商議說：『太子年紀已經大了，應該娶妻。』各位大臣回答說：『有釋迦族婆羅門，名叫摩訶那摩（Mahanama），他的女兒名叫耶輸陀羅（Yasodhara，釋迦牟尼的妻子），容貌端正，聰明智慧，賢德超過常人，禮儀完備。有這樣的德行，可以做太子的妃子。』國王說：『如果各位覺得可以，就為他迎娶她。』國王返回
【English Translation】 English version: His majestic light shone everywhere. At the time of his birth, he sat in meditation and contemplated. The light of his body, majestic and divine, shone brightly and thoroughly throughout. All the gods and humans in the ten directions were thus saved and delivered. Then the prince solemnly returned to the palace in a carriage.
The Princes Compete in Strength
The Ben Xing Jing says: King Suddhodana informed the Shakya youths, including the minister Saha Deva, to determine who was the most skilled in martial arts. Iron drums were set up in the arena. Devadatta shot through three drums. Nanda also shot through three drums. The officials presented a bow. The prince (Siddhartha) tested the bow, but finding it too weak, he ordered that the fine bow used by the ancestral king in the inner treasury be brought. The prince drew the bow, level with his chest, and shot. One arrow pierced through seven iron drums. The arrow traveled ten krosha (unit of length). Then iron pigs were set up separately. The prince pierced seven iron pigs with one arrow. The arrow entered the ground and immediately formed a well. To this day, people often call it Arrow Well. At that time, the gods each scattered heavenly flowers before the prince. Indra (Lord of the Gods) took the arrow and erected a pagoda in the heavens to make offerings. When King Suddhodana saw that the prince's skills surpassed them all, he ordered that a white elephant be brought for the prince to ride. Devadatta entered the city first and saw this white elephant. He asked, 'Where are you going?' The reply was, 'To be ridden by the prince.' At that time, Devadatta's arrogance arose. He grabbed the elephant's trunk with his left hand and struck its forehead with his right hand. One punch knocked the elephant to the ground, and it died immediately, blocking the city gate, preventing passage. Nanda arrived next and saw the elephant blocking the road. He grabbed the elephant's trunk and pulled it away from the city gate. When the prince saw this, he lifted the elephant with his left hand, supported it with his right hand, and threw it one krosha outside the city into the air. The elephant fell to the ground and immediately formed a large pit. To this day, people say that this place is called Elephant Pit.
Siddhartha Takes a Wife
The Cause and Effect Sutra says: At that time, King Suddhodana gathered his ministers and discussed, 'The prince is now grown, and it is appropriate for him to marry.' The ministers replied, 'There is a Shakya Brahmin named Mahanama, whose daughter is named Yasodhara. Her face is beautiful, she is intelligent and wise, her virtue surpasses others, and she is fully equipped with etiquette. With such virtues, she is fit to be the prince's wife.' The king said, 'If you all agree, then we will marry her to him.' The king returned
宮內。即敕老成宮女。汝往摩訶那摩長者家瞻看其女容儀禮節如何。可停于彼十日。女受王敕往彼長者家瞻看此女。還答王言。觀看此女容貌端正。威儀進止無與等者。王即遣人語摩訶那摩長者言。太子年長欲為納妃。汝女善淑宜堪此舉。時長者答使者言。謹奉敕旨。王即令諸大臣擇取吉日。遣車具禮而往迎之。既至宮已。具足太子婚妠之禮。又復更增二妃。一名瞿夷。二名鹿野。並諸婇女娛樂太子。以有三妃造三時殿。爾時太子恒與其妃行住坐臥。無有世俗之意。于靜夜中但修禪觀。未嘗與妃有夫婦之道。
五欲娛樂
本行經云。爾時凈飯王為太子立三等宮。婇女三千侍御太子。第一宮婇女當於初夜。第二宮婇女於半夜時。第三宮婇女於後夜時。奉侍太子。時凈飯王念阿私陀仙人所說。復置諸雜音樂各各千數。常于宮內晝夜不絕。太子在於婇女之中。受諸快樂。不須遠涉出宮外游。時飯王為增太子諸功德故。建立苦行。斷於一切諸邪惡法。行一切善。佈施諸物。造眾福業。備行苦行。以此善根回資太子。為令增長諸功德故。愿莫出家。太子在於父王宮內。唯獨一人具足五欲。娛樂逍遙嬉戲自恣。足滿十年不曾出家。凈飯王于太子所住宮院周匝。別更造立子城。唯置一門。安施機發。開閉之時五百人扶持
【現代漢語翻譯】 現代漢語譯本 宮內。（國王）立即命令有經驗的宮女：『你去摩訶那摩（Mahanama，人名）長者家，觀察他女兒的容貌儀態和禮節如何，在那裡停留十天。』宮女接受國王的命令，前往長者家觀察此女，回來稟告國王說：『我觀察此女，容貌端莊美麗，儀態舉止無人能比。』國王就派人告訴摩訶那摩長者說：『太子已經長大，想為他娶妃子，你的女兒善良賢淑，適合擔任這個角色。』當時長者回答使者說：『謹遵您的旨意。』國王就命令各位大臣選擇吉日，準備車駕和禮品前去迎娶。到達王宮后，為太子舉行了完備的婚禮。又增加了兩位妃子，一位名叫瞿夷（Gopi），一位名叫鹿野（Mrigaya），以及眾多的婇女來娛樂太子。因為有三位妃子，所以建造了三座時殿。當時太子總是和他的妃子們一起行走、居住、坐臥，但沒有世俗的男女之情，在安靜的夜晚只是禪修觀想，從未和妃子們有夫妻之事。
五欲娛樂
《本行經》中說，當時凈飯王（Suddhodana，釋迦牟尼的父親）為太子建造了三座等級不同的宮殿，三千名婇女侍奉太子。第一宮的婇女在初夜時分，第二宮的婇女在半夜時分，第三宮的婇女在後夜時分，侍奉太子。當時凈飯王想到阿私陀（Asita，仙人名）仙人所說的話，又設定了各種各樣的音樂，每種各有一千多件，經常在宮內日夜不停地演奏。太子在婇女的簇擁之中，享受各種快樂，不需要遠行出宮遊玩。當時飯王爲了增加太子的各種功德，建立苦行，斷除一切邪惡的法，奉行一切善事，佈施各種物品，建造各種福業，準備實行苦行，用這些善根迴向給太子，爲了讓他增長各種功德，希望他不要出家。太子在父王的宮內，獨自一人具足五欲，娛樂逍遙，嬉戲自在，足足十年不曾出家。凈飯王在太子所居住的宮院周圍，另外建造了一座子城，只設置一個門，安裝了機關，開啟和關閉的時候需要五百人扶持。
【English Translation】 English version In the palace. (The king) immediately ordered an experienced palace woman: 'Go to the house of the elder Mahanama (Mahanama, a proper noun), observe how his daughter's appearance, demeanor, and etiquette are, and stay there for ten days.' The palace woman accepted the king's order and went to the elder's house to observe this woman, and returned to report to the king, saying: 'I observed this woman, her appearance is dignified and beautiful, and her demeanor and deportment are unmatched.' The king then sent someone to tell the elder Mahanama, saying: 'The prince has grown up and wants to marry a consort for him. Your daughter is kind and virtuous and suitable for this role.' At that time, the elder replied to the messenger: 'I respectfully obey your decree.' The king then ordered the ministers to choose an auspicious day, prepare carriages and gifts to go and welcome her. After arriving at the palace, a complete wedding ceremony was held for the prince. Two more consorts were added, one named Gopi (Gopi), and one named Mrigaya (Mrigaya), as well as many palace women to entertain the prince. Because there were three consorts, three seasonal palaces were built. At that time, the prince was always walking, living, sitting, and lying with his consorts, but he had no worldly feelings of love. In the quiet night, he only practiced meditation and contemplation, and never had conjugal relations with the consorts.
The Enjoyment of the Five Desires
The 'Fundamental Conduct Sutra' says that at that time, King Suddhodana (Suddhodana, Shakyamuni's father) built three palaces of different levels for the prince, and three thousand palace women served the prince. The palace women of the first palace served the prince in the early night, the palace women of the second palace served the prince in the middle of the night, and the palace women of the third palace served the prince in the later night. At that time, King Suddhodana thought of what the hermit Asita (Asita, name of a hermit) had said, and also set up various kinds of music, each with more than a thousand pieces, which were often played day and night in the palace. The prince, surrounded by palace women, enjoyed all kinds of pleasures, and did not need to travel far outside the palace. At that time, King Suddhodana, in order to increase the prince's various merits, established ascetic practices, cut off all evil dharmas, practiced all good deeds, gave alms of various items, built various meritorious deeds, prepared to practice ascetic practices, and dedicated these good roots to the prince, in order to increase his various merits, hoping that he would not leave home. The prince, in his father's palace, alone possessed the five desires, enjoying pleasure, indulging in leisure, and playing freely, and did not leave home for a full ten years. King Suddhodana built another sub-city around the palace where the prince lived, with only one gate, and installed mechanisms. It took five hundred people to support it when it was opened and closed.
擁衛方得開闔。其門聲動聞半由旬。內外悉羅壯士防守。身著鎧甲禁衛宮闈。如是嚴緊恐畏太子舍離椒房逾越出家。自在娛樂不復遊戲。
空聲警策
本行經云。爾時虛空有一天子名曰作瓶。見是太子十年在宮受五欲樂。莫為貪著心醉荒迷情放盈溢。百年迅速時不待人。護明菩薩今須覺察。早應捐棄捨俗出家。我若不先為彼作于厭離之相。則彼耽湎未有醒悟發出家心。我今應當贊助其事。即于空中而說偈言。善哉仁者年盛時。宜速出家令滿愿。應當利益天人等。五欲行者不可厭。沒溺六塵境舍難。唯有出世行大智。乃能厭離此五欲。是故仁今可捐棄。眾生多有煩惱患。仁當爲作大醫師。說妙種種法藥王。速疾將向涅槃岸。無明黑暗所障蔽。諸見羅網種種纏。速然智慧大明燈。早使天人得凈眼。空中天子說此偈已。威神感動發勸因緣。復以太子宿世善根福德力故。令彼居中婇女所作音聲。不順五欲之事。唯傳涅槃住持信解微妙諸法之聲。欲令太子厭離世間。心生覺悟。
飯王應夢
本行經云。爾時作瓶天子以神通力。欲令太子發出家心。即于其夜與凈飯王七種夢相。一夢帝釋幢從東門出。二夢太子乘大白象城南門出。三夢太子駕駟馬車城西門出。四夢雜寶莊嚴大輪城北門出。五夢太子在城中央
【現代漢語翻譯】 現代漢語譯本 守護宮殿才能開關宮門。宮門開啟的聲音能傳到半由旬（Yojana，古印度長度單位）遠的地方。宮殿內外都遍佈著強壯的武士防守。他們身穿鎧甲，保衛著宮闈。如此嚴密，是害怕太子離開住所，越過宮墻出家。如果太子一直這樣自在享樂，不再思考人生真諦。
空中的警示
《本行經》中記載，當時虛空中有一位天子，名叫作瓶（Sakrabindu）。他看到太子在宮中十年，沉溺於五欲之樂，恐怕他貪戀執著，心醉神迷，情慾放縱。百年光陰轉瞬即逝，時不等人。護明菩薩（Dipankara）現在應該覺醒。應該及早拋棄世俗，出家修行。如果我不先讓他產生厭離之心，那麼他就會沉迷不悟，不會生起出家之心。我現在應當幫助他。於是就在空中說了這首偈語：『善哉仁者，年盛之時，宜速出家，令滿愿。應當利益天人等，五欲行者不可厭。沒溺六塵境舍難，唯有出世行大智。乃能厭離此五欲，是故仁今可捐棄。眾生多有煩惱患，仁當爲作大醫師。說妙種種法藥王，速疾將向涅槃岸。無明黑暗所障蔽，諸見羅網種種纏。速然智慧大明燈，早使天人得凈眼。』空中天子說完這首偈語后，以他的威神之力，促成了太子發心出家的因緣。又因為太子宿世的善根福德之力，使得他所居住的宮中，婇女們所演奏的音樂，不再是順應五欲的樂曲，而是傳達涅槃（Nirvana），住持正法，信解微妙佛法的聲音，想要讓太子厭離世間，心中生起覺悟。
凈飯王（Suddhodana）的夢
《本行經》中記載，當時作瓶天子以神通之力，想要讓太子生起出家之心，就在當夜讓凈飯王做了七種夢。一夢是帝釋（Indra）的寶幢從東門而出。二夢是太子乘坐大白象從南門而出。三夢是太子駕著駟馬車從西門而出。四夢是雜寶莊嚴的大輪從北門而出。五夢是太子在城中央
【English Translation】 English version Guarding the palace is necessary to open and close the gates. The sound of the gates opening can be heard for half a Yojana (ancient Indian unit of distance). Inside and outside the palace are filled with strong warriors guarding it. They wear armor, protecting the palace. This strict security is out of fear that the prince will leave his residence, go beyond the palace walls, and become a renunciate. If the prince continues to enjoy himself and no longer contemplates the truth of life.
A Voice from the Void
The 'Fundamental Conduct Sutra' states: At that time, there was a Deva (god) in the void named Sakrabindu. Seeing that the prince had been indulging in the five desires for ten years in the palace, he feared that he would become attached and infatuated, indulging in his passions. A hundred years pass quickly, and time waits for no one. Dipankara Bodhisattva should awaken now. He should abandon the secular world and become a renunciate as soon as possible. If I do not first create a sense of aversion in him, he will remain deluded and will not develop the mind of renunciation. I should now assist him in this matter. So, he spoke this verse in the void: 'Excellent one, in the prime of your life, you should quickly renounce the world and fulfill your vows. You should benefit gods and humans alike. Those who indulge in the five desires are never satisfied. It is difficult to escape from the realm of the six senses. Only by practicing great wisdom can one renounce these five desires. Therefore, you should now abandon them. Sentient beings have many afflictions. You should be a great physician for them, speaking of the wonderful Dharma (teachings) and the king of medicines, quickly guiding them to the shore of Nirvana. Obscured by the darkness of ignorance, entangled in various nets of views, quickly light the great lamp of wisdom, so that gods and humans may gain pure eyes.' After the Deva in the void spoke this verse, his divine power moved and created the conditions for the prince to develop the mind of renunciation. Furthermore, due to the prince's good roots and merits from past lives, the music played by the palace women in his residence was no longer in accordance with the five desires, but conveyed the sounds of Nirvana, upholding the Dharma, and understanding the subtle teachings, wanting to make the prince renounce the world and awaken his mind.
King Suddhodana's Dream
The 'Fundamental Conduct Sutra' states: At that time, Sakrabindu Deva, with his divine power, wanted to make the prince develop the mind of renunciation, so that night he caused King Suddhodana to have seven dreams. The first dream was that Indra's banner came out of the east gate. The second dream was that the prince rode a great white elephant out of the south gate. The third dream was that the prince drove a chariot with four horses out of the west gate. The fourth dream was that a great wheel adorned with various treasures came out of the north gate. The fifth dream was that the prince was in the center of the city.
大街。手執一捶撾打大鼓。六夢太子坐高樓上散施珍寶。四方諸人來將寶去。七夢城外不遠有於六人舉聲大哭宛轉于地。王夢是相。心大惶怖。明日召占夢師說如上夢。答言不知。王復憂愁。時作瓶天化婆羅門。言善能解夢。大王召入說七種夢。婆羅門言。第一太子出家瑞相。第二證果相。第三得四無畏相。第四成佛相。第五轉法輪相。第六三十七品法寶相。第七外道六師憂惱相。化人為王詳說夢已。白言。大王當生歡喜。勿懷恐怖憂愁不樂。大王聞已。重增太子五欲之具。令太子愛戀不樂出家。免吾憂念使我安樂。
路逢老人
本行經云。爾時作瓶天子欲令太子出向園林。觀看好惡發厭離心。漸教舍離於彼五欲。讚歎園林甚可愛樂。太子聞已發心。令速嚴飾莊校好車。于彼園林觀看遊玩。馭者奏凈飯王。王出敕令悉遣灑掃。爾時太子登上寶車。從城東門而出。作瓶天子變身化作一老弊人。傴僂低頭鬚鬢如雪。四肢顫掉行步不安。唯仰杖力。如是相貌。在太子前順路而行。太子見彼老人身體極瘦衰相。即問馭者此是何人。馭者白太子言此是老人。太子復問何者名老。馭者答言。凡名老者。為諸衰耄所逼。諸根漸敗無所覺知。非朝即夕其命將終。太子復問。我今此身亦當如是受老相耶。答言。太子。貴賤雖
【現代漢語翻譯】 現代漢語譯本： 大街上，有人手持鐵錘敲打大鼓。六夢太子（Siddhartha Gautama）坐在高樓上散發珍寶，四方的人都來拿取。七夢是城外不遠的地方有六個人大聲哭泣，在地上翻滾。國王（凈飯王，Suddhodana）對這些夢感到非常害怕。第二天，他召來佔夢師，說了以上這些夢，但占夢師回答說不知道。國王更加憂愁。這時，作瓶天（Ghata)天化作婆羅門，說自己善於解夢。大王召他入宮，說了七種夢。婆羅門說：『第一是太子出家的瑞相，第二是證果的相，第三是得到四無畏的相，第四是成佛的相，第五是轉法輪的相，第六是三十七品法寶的相，第七是外道六師憂愁煩惱的相。』化人（作瓶天）為國王詳細地解釋了夢，並說：『大王應該感到歡喜，不要懷有恐懼、憂愁和不快樂。』大王聽后，更加增添了太子對五欲的享受，讓太子貪戀不捨，不願出家，以避免我的憂慮，使我安樂。 在路上遇到老人 《本行經》中說，當時作瓶天子（Ghata）想要讓太子（Siddhartha Gautama）出城到園林中去，觀看世間的好與壞，從而生起厭離之心，逐漸教導他捨棄五欲，並讚歎園林非常可愛。太子聽后動心了，讓儘快裝飾好車。到園林中觀看遊玩。馭者稟告凈飯王（Suddhodana），國王下令全部灑掃乾淨。當時太子登上寶車，從城東門而出。作瓶天子變身化作一個衰老貧困的人，彎腰低頭，鬍鬚頭髮都像雪一樣白，四肢顫抖，行走不穩，只能依靠枴杖。就這樣，這個老人的樣子，在太子前面順著路走。太子看到這個老人身體極其瘦弱衰老的樣子，就問馭者這是什麼人。馭者告訴太子說這是老人。太子又問什麼是老。馭者回答說：『凡是被稱為老的人，都是被各種衰老所逼迫，各種器官逐漸衰敗，沒有知覺，不是早上就是晚上，生命將要終結。』太子又問：『我現在這個身體也會這樣，遭受衰老嗎？』馭者回答說：『太子，無論是高貴還是低賤，都不能免除衰老。』
【English Translation】 English version: On the street, someone was holding a hammer and beating a large drum. The sixth dream was that Prince Siddhartha Gautama was sitting on a high building, scattering treasures, and people from all directions came to take them. The seventh dream was that not far outside the city, there were six people crying loudly and rolling on the ground. The king (Suddhodana) was very frightened by these dreams. The next day, he summoned dream interpreters and told them about the dreams, but the interpreters replied that they did not know. The king was even more worried. At this time, Ghata Deva transformed into a Brahmin and said that he was good at interpreting dreams. The king summoned him into the palace and told him about the seven dreams. The Brahmin said: 'The first is an auspicious sign of the prince leaving home, the second is a sign of attaining fruition, the third is a sign of obtaining the four fearlessnesses, the fourth is a sign of becoming a Buddha, the fifth is a sign of turning the Dharma wheel, the sixth is a sign of the thirty-seven factors of enlightenment, and the seventh is a sign of the six non-Buddhist teachers being worried and troubled.' The transformed person (Ghata Deva) explained the dreams to the king in detail and said: 'The king should be happy and not have fear, worry, or unhappiness.' After hearing this, the king increased the prince's enjoyment of the five desires, making the prince reluctant to leave home, so as to avoid my worries and make me happy. Encountering an Old Man on the Road The Fundamental Conduct Sutra says that at that time, Ghata Deva wanted to have the prince (Siddhartha Gautama) go out of the city to the garden to see the good and bad of the world, so as to generate a sense of detachment, gradually teaching him to abandon the five desires, and praising the garden as very lovely. After hearing this, the prince was moved and asked to quickly decorate the carriage. To go to the garden to watch and play. The charioteer reported to King Suddhodana, who ordered everything to be swept clean. At that time, the prince boarded the treasure carriage and went out from the east gate of the city. Ghata Deva transformed into an old and poor person, hunching over, with his beard and hair as white as snow, his limbs trembling, and walking unsteadily, relying only on a cane. In this way, the old man's appearance was walking in front of the prince along the road. The prince saw the old man's extremely thin and aging appearance and asked the charioteer who this person was. The charioteer told the prince that this was an old man. The prince then asked what old age was. The charioteer replied: 'All those who are called old are forced by various forms of aging, various organs gradually decay, there is no awareness, and life will end either in the morning or in the evening.' The prince then asked: 'Will my current body also be like this, suffering from old age?' The charioteer replied: 'Prince, whether noble or lowly, none can escape old age.'
殊。凡是有生悉皆有老。即今人身具有如是老相。但未現耳。太子復言。我今不向園林遊戲。宜速回駕。還入宮中心自思惟。作何方便得免衰老之相出家學道。
道見病臥
本行經云。爾時作瓶天子復見思惟。菩薩在彼宮內著於五欲。放逸情蕩已經多時。世間無常盛年易失。應當早舍宮內出家。使其覺悟令速厭離。菩薩宿福因緣。忽然發心欲出遊戲。太子即召馭者言。莊嚴好車出城遊玩。太子乘車從城南門出漸向園林。作瓶天子于太子前路化作一病患人。身體羸瘦面色痿黃。喘氣微弱命在須臾。太子見病人已。問馭者言此是何人。馭者報言此是病人。復問何名病人。答曰。此人不善安隱。威德已盡。困篤無力。死時將至無處歸依。此人不久自應命終。欲得求活無有是處。復問為獨此人為當一切。答言。非獨此人。一切天人皆悉未免。太子告言。若我此身不脫是病。難得度者。我今不假園林遊戲。即勒回車而還宮中。靜坐思惟一心繫念。凈飯王聞已。憶阿私陀仙受記之語決定真實。太子莫復舍我出家。
路睹死屍
本行經云。時作瓶天子復發是念。菩薩宮內極意歡娛。我今可為厭離五欲早令出家。令從宮內向彼園林。是時太子謂善馭者。汝可速駕駟馬寶車我欲出城詣園遊戲。太子坐車從城西門
【現代漢語翻譯】 殊勝。凡是有生命的都終將衰老。現在人的身體也具有這樣的衰老之相，只是尚未顯現罷了。太子又說：『我現在不想去園林遊玩，應該趕快回宮。』回到宮中，他心中思索：用什麼方法才能免除衰老之相，從而出家修道？
路上看見病人
《本行經》中說：當時，作瓶天子又思考：菩薩在宮中沉溺於五欲（色、聲、香、味、觸），放縱情懷已經很久了。世間無常，美好的年華容易逝去，應該早日捨棄宮中的生活而出家，使他覺悟，從而迅速厭離。菩薩由於宿世的福德因緣，忽然發心想要出外遊玩。太子就召來馭者說：『裝飾好車，出城遊玩。』太子乘車從城南門出去，漸漸走向園林。作瓶天子在太子前進的路上化作一個病人，身體羸弱，面色萎黃，喘氣微弱，生命危在旦夕。太子看見病人後，問馭者說：『這是什麼人？』馭者回答說：『這是病人。』又問：『什麼是病人？』回答說：『這個人不能安穩，威德已經耗盡，困頓無力，死期將至，無處可以歸依。這個人不久就會死去，想要活命是不可能的。』又問：『是隻有這個人這樣，還是所有人都這樣？』回答說：『不是隻有這個人這樣，一切天人都不能避免。』太子說：『如果我的身體不能擺脫疾病，就難以得到解脫。我現在不想去園林遊玩。』於是勒令調轉車頭，回到宮中，一心一意地思念。凈飯王（Suddhodana）聽說后，想起阿私陀仙（Asita）的授記之語，知道授記是真實不虛的，擔心太子再次捨棄他出家。
路上看見屍體
《本行經》中說：當時，作瓶天子又生起這樣的念頭：菩薩在宮中極盡歡娛，我現在可以讓他厭離五欲，早日出家，讓他從宮中前往園林。這時，太子對善馭者說：『你趕快駕著駟馬寶車，我想要出城去園林遊玩。』太子坐在車上，從城西門
【English Translation】 It's extraordinary. All beings with life will eventually age. The human body also possesses such signs of aging, but they have not yet manifested. The prince then said, 'I do not wish to play in the garden now; I should quickly return to the palace.' Upon returning to the palace, he pondered in his heart: What method can I use to escape the signs of aging and thus leave home to cultivate the Way?
Seeing Sickness on the Road
The Běnxíng Jīng states: At that time, the Śuddhavāsa (Pure Abode) deity again thought: The Bodhisattva has been indulging in the five desires (form, sound, smell, taste, and touch) in the palace, indulging his emotions for a long time. The world is impermanent, and the prime of life is easily lost. He should abandon palace life and leave home early, to awaken him and quickly cause him to become disgusted. Due to the Bodhisattva's past blessings, he suddenly had the thought of going out to play. The prince then summoned the charioteer and said, 'Adorn the chariot well and go out of the city to play.' The prince rode in the chariot out of the south gate of the city, gradually heading towards the garden. The Śuddhavāsa deity transformed into a sick person on the road ahead of the prince, with a weak body, sallow complexion, faint breathing, and life hanging by a thread. After seeing the sick person, the prince asked the charioteer, 'Who is this person?' The charioteer replied, 'This is a sick person.' He then asked, 'What is a sick person?' The reply was, 'This person is not well and at peace, his majesty and virtue have been exhausted, he is weak and powerless, his death is approaching, and there is nowhere to turn for refuge. This person will soon die, and there is no way to seek life.' He then asked, 'Is this only the case for this person, or is it the case for everyone?' The reply was, 'It is not only the case for this person; all gods and humans cannot avoid it.' The prince said, 'If my body cannot escape sickness, it will be difficult to attain liberation. I do not wish to play in the garden now.' He then ordered the chariot to turn around and return to the palace, concentrating his mind. King Śuddhodana (凈飯王) heard this and remembered the prophecy of the Rishi Asita (阿私陀仙), knowing that the prophecy was true and not false, and worried that the prince would abandon him again to leave home.
Seeing a Corpse on the Road
The Běnxíng Jīng states: At that time, the Śuddhavāsa deity again had this thought: The Bodhisattva is indulging in extreme pleasure in the palace; I can now cause him to become disgusted with the five desires and leave home early, allowing him to go from the palace to the garden. At this time, the prince said to the skilled charioteer, 'You quickly drive the four-horse jeweled chariot; I want to go out of the city to play in the garden.' The prince sat in the chariot and left through the west gate of the city.
出向于外觀看園林。作瓶天子于太子前。化作一尸在於路上。太子見之心懷慘惻。謂馭者言。此是阿誰臥于路上。馭者答言此名死屍。太子復問馭者死屍是何。馭者報言。太子。此人已舍世間之命。無有威德。今同木石。捐舍親族一切識知。唯獨精神自向彼世。從今已后不復更見父母兄弟妻子眷屬。如是眷屬生死別離更無重見。故名死屍。復問馭者我亦有此死否。馭者報言。太子尊身於此死法亦未免脫。一切世間之人無分貴賤不擇賢愚皆不免死。太子聞已情思不悅。回駕還宮。端坐思惟默然繫念。人人貴賤受福若盡。無常至時皆無有異也。
得遇沙門
大莊嚴經云。爾時太子召馭者言。今日欲往園林遊玩汝可嚴駕。馭者奏王。王謂馭者曰。太子前出三門。見老病死愁憂不樂。今日宜令從北門出。嚴飾道路香華幡蓋倍勝於前。太子與諸官屬前後道從出城北門。爾時凈居天化作比丘。著壞色衣剃除鬚髮。手持錫杖徐步而行。形貌端嚴威儀整肅。太子遙見問是何人。時凈居天以神通力。令彼馭者報太子言。如是名為出家人也。太子即便下車作禮。因而問之。夫出家者何所利益。比丘答言。我見在家生老病死一切無常。皆是敗壞不安之法。故舍親族處於空閑。勤求方便得免斯苦。我所修習無漏聖道。行於正法調伏
【現代漢語翻譯】 現代漢語譯本 太子從宮殿出來，前往觀賞園林。瓶天子在太子面前，將自己化作一具屍體躺在路邊。太子見了，心中感到非常悲傷，問馭者說：『躺在路上的這個人是誰？』馭者回答說：『這叫做死屍。』太子又問馭者：『死屍是什麼意思？』馭者回答說：『太子，這個人已經捨棄了世間的生命，沒有了威德，現在和木頭石頭一樣。他拋棄了親族和所有的認知，唯獨精神獨自前往來世。從今以後，再也見不到父母兄弟妻子眷屬了。像這樣的眷屬，生死離別，再也沒有重見之日，所以叫做死屍。』太子又問馭者：『我也會有這樣的死亡嗎？』馭者回答說：『太子您也無法避免死亡。世間所有的人，無論貴賤賢愚，都無法避免死亡。』太子聽了，心情非常不悅，於是回宮。他端坐著思考，默默地想著：人無論貴賤，享盡福報之後，無常到來時，都沒有什麼區別啊。
得遇沙門
《大莊嚴經》中說，當時太子召見馭者說：『今天我想去園林遊玩，你準備好車駕。』馭者稟告國王，國王對馭者說：『太子之前從三個城門出去，見到了衰老、疾病和死亡，因此憂愁不樂。今天應該讓他從北門出去，道路的裝飾、香花幡蓋要比之前更加隆重。』太子與眾多官屬前後跟隨，從北門出城。當時，凈居天化作比丘（佛教出家修行的男子），穿著染壞的衣服，剃除了鬚髮，手持錫杖，緩緩行走。他的形貌端正莊嚴，威儀整肅。太子遠遠地看見，便問這是什麼人。這時，凈居天用神通力，讓馭者回答太子說：『這叫做「出家人」。』太子立刻下車行禮，並問道：『出家的人有什麼好處呢？』比丘回答說：『我看到在家之人有生老病死，一切都是無常的，都是敗壞不安的。所以捨棄親族，居住在空閑之處，勤奮尋求方便之法，以求免除這些痛苦。我所修習的是無漏的聖道，奉行正法，調伏內心。』
【English Translation】 English version The prince went out to view the gardens. The 'King of Vases' transformed himself into a corpse on the road in front of the prince. Upon seeing this, the prince felt deeply saddened and asked the charioteer, 'Who is this lying on the road?' The charioteer replied, 'This is called a dead body.' The prince further inquired, 'What is a dead body?' The charioteer responded, 'Your Highness, this person has relinquished their worldly life and possesses no more power or virtue. They are now like wood and stone, having abandoned their relatives and all awareness. Only their spirit goes to the next world alone. From now on, they will never see their parents, siblings, spouse, or family again. Such relatives are separated by life and death, with no chance of reunion. Therefore, it is called a dead body.' The prince then asked, 'Will I also experience this death?' The charioteer replied, 'Your Highness, even your noble self cannot escape the law of death. All people in the world, regardless of status or wisdom, cannot avoid death.' Upon hearing this, the prince felt displeased and returned to the palace. He sat in contemplation, silently reflecting: 'Whether noble or common, once their blessings are exhausted, when impermanence arrives, there is no difference.'
Encountering a Shramana (Buddhist Monk)
The Mahavyuha Sutra states: At that time, the prince summoned the charioteer and said, 'Today I wish to visit the gardens; prepare the carriage.' The charioteer reported to the king, who said to the charioteer, 'The prince previously went out through the three gates and saw old age, sickness, and death, causing him sorrow and unhappiness. Today, he should go out through the north gate, and the decorations, flowers, banners, and canopies should be even more magnificent than before.' The prince, accompanied by many officials, proceeded out of the north gate. At that time, a Shuddhavasa god (a deity residing in the Pure Abodes) transformed himself into a Bhikshu (a Buddhist monk), wearing worn-out robes, having shaved his head and beard, and carrying a khakkhara (a Buddhist staff), walking slowly. His appearance was dignified and his demeanor was solemn. The prince saw him from afar and asked, 'Who is this person?' Then, the Shuddhavasa god, through his supernatural power, caused the charioteer to reply to the prince, 'This is called a 'homeless one' (a renunciate).' The prince immediately alighted from the carriage, paid his respects, and asked, 'What are the benefits of being a homeless one?' The Bhikshu replied, 'I see that those who are householders experience birth, old age, sickness, and death, all of which are impermanent and lead to decay and unease. Therefore, I have abandoned my relatives and dwell in solitude, diligently seeking a means to escape these sufferings. What I cultivate is the undefiled holy path, practicing the Dharma and subduing my mind.'
諸根。起大慈悲能施無畏。心行平等護念眾生。不染世間永得解脫。是故名為出家之法。太子聞已深生歡喜。天人之中唯此為上。我當決定修學此道。既見是已登駕而還。
耶輸應夢
本行經云。時太子妃耶輸陀羅。即於是夜便覺有娠。爾時其夜疲極睡眠。臥夢見有二十種可畏之事。忽然驚起報太子言。夢見大地周匝震動。有帝釋幢崩倒于地。天上星宿悉皆墮落。最大傘蓋車匿持去。我頭仿髻刀截而去。我身瓔珞為水所漂。我之身形漸成醜陋。我身手足自然墮落。我此身形忽然赤露。我所坐床自塌于地。我眠臥床四腳摧折。眾寶大山崩頹墮地。宮內大樹被風吹倒。明月團圓忽然而沒。紅日照明忽然黑暗。宮城矩火出向城外。護城之神忽然啼哭。迦毗羅城忽為曠野。園林華果並皆凋落。防禦壯士交橫馳走。白言太子。我見如是二十種惡夢。心大恐怖驚疑不安。為復我身壽命欲盡。為共太子恩愛別離。太子聞是語已自心思惟。我今不久舍世出家。復慰諭耶輸言。汝見如是惡夢不須懷憂。但當安隱無復煩惱。
初啟出家
莊嚴經云。菩薩于靜夜中作是思惟。若不啟父王私自出家。違于教法不順俗理。從其所住。詣父王宮。放大光明長跪合掌白父王言。愿欲出家。王聞此言涕泣不許。重白父言。有四
【現代漢語翻譯】 現代漢語譯本：諸根（indriya，指眼、耳、鼻、舌、身、意六種感覺器官）。發起廣大的慈悲心，能夠施予眾生無畏的勇氣。以平等的心對待一切眾生，守護並關懷他們。不被世間的煩惱所污染，永遠得到解脫。因此，這被稱為出家之法。太子聽到這些話后，內心深感歡喜，認為在天人和人類之中，只有這種修行才是最殊勝的。我應當下定決心修學這種道。既然已經明白了這些，就登車返回了。
耶輸陀羅的夢
《本行經》中說，當時太子的妃子耶輸陀羅（Yaśodharā），就在當晚感覺到自己懷孕了。那時她因為疲憊而沉睡，夢中見到了二十種可怕的事情。忽然驚醒，告訴太子說：『我夢見大地四周都在震動，帝釋天（Indra）的幢幡倒在地上，天上的星宿全都墜落下來，最大的傘蓋被車匿（Channa）拿走了，我的頭髮被刀剪去，我身上的瓔珞被水沖走，我的身形漸漸變得醜陋，我的手腳自然地掉落，我的身體忽然赤裸，我所坐的床自己塌陷到地上，我睡覺的床四腳都斷裂了，眾寶堆積的大山崩塌墜落到地上，宮內的大樹被風吹倒，明亮的圓月忽然消失，紅色的太陽照明忽然變得黑暗，宮城內的火焰向城外蔓延，守護城池的神忽然啼哭，迦毗羅衛城（Kapilavastu）忽然變成一片曠野，園林中的花果全都凋零，防禦的壯士交錯奔跑。』我見到了這二十種惡夢，心中非常恐懼，驚疑不安，是不是我的壽命要到盡頭了，還是將要和太子您恩愛別離？太子聽到這些話后，心中思忖：『我不久就要捨棄世俗出家了。』於是安慰耶輸陀羅說：『你見到了這些惡夢，不必憂愁，只要安心靜養，不要再煩惱了。』
初次請求出家
《莊嚴經》中說，菩薩在寂靜的夜晚中這樣思惟：『如果不稟告父王就私自出家，就違背了教法，不順應世俗的道理。』於是從他所居住的地方，前往父王的宮殿，放出光明，長跪合掌，對父王說：『我希望出家。』國王聽到這些話后，流著眼淚不答應。菩薩再次稟告父王說：『有四件事……』
【English Translation】 English version: The faculties (indriya, referring to the six sense organs: eyes, ears, nose, tongue, body, and mind). Arising great compassion, able to bestow fearlessness upon beings. Treating all beings with equanimity, protecting and caring for them. Not being tainted by worldly defilements, eternally attaining liberation. Therefore, this is called the Dharma of renunciation. Having heard this, the prince felt deeply delighted, considering this practice to be the most supreme among gods and humans. I shall definitely study and practice this path. Having seen this, he mounted his carriage and returned.
Yaśodharā's Dream
The Benares Sutra says: At that time, the prince's consort, Yaśodharā, felt pregnant that very night. Being exhausted, she fell asleep and dreamt of twenty terrifying things. Suddenly startled, she told the prince: 'I dreamt that the earth was shaking all around, Indra's banner fell to the ground, all the stars in the sky fell down, the largest parasol was taken away by Channa, my hair was cut off by a knife, the ornaments on my body were washed away by water, my figure gradually became ugly, my hands and feet naturally fell off, my body suddenly became naked, the bed I was sitting on collapsed to the ground, the four legs of the bed I was sleeping on were broken, the great mountain of treasures collapsed and fell to the ground, the large tree in the palace was blown down by the wind, the bright full moon suddenly disappeared, the red sun suddenly became dark, the flames in the palace city spread outside the city, the gods guarding the city suddenly wept, Kapilavastu suddenly became a wilderness, the flowers and fruits in the gardens all withered, and the defending warriors ran crisscross.' I saw these twenty bad dreams, and my heart is very fearful, alarmed, and uneasy. Is my life coming to an end, or am I about to be separated from you, my beloved prince?' Having heard these words, the prince thought to himself: 'I will soon renounce the world and become a monk.' Then he comforted Yaśodharā, saying: 'You have seen these bad dreams, there is no need to worry. Just rest peacefully and do not be troubled.'
Initial Request to Renounce
The Adornment Sutra says: The Bodhisattva thought to himself in the quiet night: 'If I renounce the world privately without informing my father, I would be violating the teachings and going against worldly customs.' Therefore, from where he lived, he went to his father's palace, emitted light, knelt with his palms together, and said to his father: 'I wish to renounce the world.' Having heard these words, the king wept and refused. The Bodhisattva again told his father: 'There are four things...'
種愿當斷出家。一愿不老。二恒少壯。三常無病。四恒不死。王即告言。此愿甚難。諸仙世人誰免老死。王召親族而作是言。太子昨夜來請出家。我若許之國無繼嗣。作何方便令其息心。諸族白言。我等當共守護太子。太子何力能強出家。王來親族城東門外接其五百釋種童子。英威勇健制勝無前。一一童子有五百輛鬥戰之車以為嚴衛。五百力士執戟於前。南西北門如上所說。于其城上週匝分佈五百壯士。擐甲持矛晝夜巡警無暫休息。國大夫人波阇波提于王宮內集諸婇女。自從今夜無令眠睡。尸牖重關堅持鎖鑰。守護太子莫生怠慢。勿使出家悉無依怙。
夜半逾城
莊嚴經云。爾時菩薩于音樂殿中端坐思惟。過去諸佛皆發四種大愿。一者愿我未來自證法性。於法自在得為法王。以精進智救拔三界愛縛苦惱眾生。二者有諸眾生嬰此生死黑暗稠林。患彼愚癡無明翳目。以空無相無愿為燈為藥。破諸暗惑除其重障。成就如是方便智門。三者有諸眾生豎高慢幢起我我所。心想倒見虛妄執著。為說正法令其悟解。四者見諸眾生處不寂靜。三世流轉如旋火輪。亦如團絲自纏自縛。為彼說法令得解縛。太子語車匿言。汝可鞁干陟來。車匿答言。今始半夜何用鞁馬。太子復言。我今出家莫違我意。凈居諸天令彼軍士婇女悉皆
【現代漢語翻譯】 現代漢語譯本： 國王希望阻止喬達摩·悉達多（Gautama Siddhartha）出家，於是說：『我應當阻止他出家。』他有四個願望：第一，不希望自己變老；第二，希望永遠保持年輕力壯；第三，希望永遠沒有疾病；第四，希望永遠不死。國王於是說：『這些願望太難實現了，世間的仙人和凡人，誰能免除衰老和死亡呢？』國王召集親族，對他們說：『太子昨晚請求出家，如果我允許他，國家就沒有繼承人了。有什麼辦法能讓他打消這個念頭呢？』親族們回答說：『我們應當共同守護太子，太子有什麼力量能強行出家呢？』國王命令親族在城東門外安置五百釋迦族的童子，他們英勇強健，戰無不勝。每個童子配備五百輛戰車作為衛隊，五百名力士手持長戟在前方護衛。南門、西門、北門的情況與東門相同。在城墻上，四周分佈著五百名壯士，身披鎧甲，手持長矛，日夜巡邏警戒，片刻不停歇。王后摩訶波阇波提（Mahapajapati）在王宮內召集眾多宮女，命令她們從今晚開始不得睡覺，緊閉宮殿的門窗，用堅固的鎖鑰鎖好，守護太子，不得有絲毫懈怠，不要讓他出家，讓他無所依靠。
夜半逾城
《莊嚴經》中說，當時，菩薩（Bodhisattva）在音樂殿中端坐思惟。過去諸佛都發過四種大愿：第一，愿我未來親自證悟法性（Dharma-nature），於法自在，得為法王（Dharma-king），以精進的智慧救拔三界（Three Realms）中被愛慾束縛的苦惱眾生。第二，有許多眾生陷入生死黑暗的稠林，被愚癡和無明遮蔽雙眼，愿我以空、無相、無愿為燈、為藥，破除各種黑暗迷惑，消除他們的深重障礙，成就這樣的方便智慧之門。第三，有許多眾生豎起高慢的旗幟，生起我與我所的執著，心懷顛倒的見解，虛妄地執著，愿我為他們宣說正法，使他們覺悟理解。第四，看到許多眾生處於不寂靜的狀態，在三世（Three times）中流轉，就像旋轉的火輪，也像一團絲線，自己纏繞自己，愿我為他們說法，使他們得到解脫。太子對車匿（Chandaka）說：『你準備好犍陟（Kanthaka）馬。』車匿回答說：『現在才半夜，為什麼要備馬？』太子又說：『我今天要出家，不要違揹我的意願。』凈居諸天（Suddhavasa gods）使那些軍士和婇女都
【English Translation】 English version: The king, wishing to prevent Gautama Siddhartha from renouncing the world, said, 'I should prevent him from leaving home.' He has four wishes: first, he does not want to grow old; second, he wants to always remain young and strong; third, he wants to never be sick; fourth, he wants to never die. The king then said, 'These wishes are very difficult to fulfill. Who among the immortals and mortals in the world can avoid aging and death?' The king summoned his relatives and said to them, 'The prince asked to leave home last night. If I allow him, the country will have no successor. What can we do to make him give up this idea?' The relatives replied, 'We should jointly guard the prince. What power does the prince have to forcibly leave home?' The king ordered his relatives to station five hundred Shakya (Sakya) children outside the east gate of the city. They were brave and strong, and invincible in battle. Each child was equipped with five hundred chariots for battle as a guard, and five hundred strong men held halberds in front to protect them. The situation at the south, west, and north gates was the same as at the east gate. On the city walls, five hundred strong men were distributed around the perimeter, wearing armor and holding spears, patrolling and guarding day and night without rest. Queen Mahapajapati gathered many palace women in the palace and ordered them not to sleep from tonight onwards, to close the doors and windows of the palace tightly, to lock them with strong locks, to guard the prince, and not to be negligent in the slightest, not to let him leave home, so that he would have no support.
Leaving the City at Midnight
The Sutra of Adornment states that at that time, the Bodhisattva was sitting in meditation in the music hall, contemplating. All the Buddhas of the past had made four great vows: first, I vow that in the future I will personally realize the Dharma-nature, be free in the Dharma, and become the Dharma-king, using diligent wisdom to rescue sentient beings in the Three Realms who are bound by the suffering of desire. Second, there are many sentient beings trapped in the dense forest of the darkness of birth and death, their eyes obscured by ignorance and unknowing. I vow to use emptiness, signlessness, and wishlessness as lamps and medicine to break through all dark delusions, remove their heavy obstacles, and accomplish such expedient wisdom doors. Third, there are many sentient beings who raise the banner of arrogance, give rise to attachment to 'I' and 'mine,' harbor inverted views, and cling to illusions. I vow to proclaim the true Dharma to them, so that they may awaken and understand. Fourth, seeing that many sentient beings are in a state of non-tranquility, transmigrating in the Three Times like a spinning fire wheel, or like a ball of silk, self-entangled and self-bound, I vow to speak the Dharma for them, so that they may be liberated. The prince said to Chandaka, 'Prepare Kanthaka, the horse.' Chandaka replied, 'It is only midnight now, why prepare the horse?' The prince said again, 'I am leaving home today, do not disobey my will.' The Suddhavasa gods caused those soldiers and palace women to all
昏睡都無覺知。車匿即鞁馬畢。太子乘已初舉步時。大地六種震動升空而去。四大天王棒承馬足。梵王帝釋翊從引路。至彼往古䟦伽仙人苦行林中。即便下馬端然而坐。
金刀落髮
莊嚴經云。菩薩作是思惟。若不剃除鬚髮非出家法。乃取金刀即自剃髮而發願言。愿斷一切煩惱及以習障。時天帝釋即以天衣于空取發還天供養。菩薩自觀身上猶著寶衣。即作念言。出家之服不當如是。時凈居天化作獵師。身著袈裟手持弓箭默然而住。語獵者言。汝所著者乃是往古諸佛之服。云何著此而為罪耶。獵者言。我著此衣以捕群鹿。鹿見此服而不避我。方得殺之。菩薩言。汝著袈裟專為殺害。我今若得惟求解脫。我今與汝憍奢耶衣。汝可與我粗弊衣服。是時獵者即脫袈裟授與菩薩。菩薩於時心生歡喜。即便與彼憍奢耶衣。時凈居天以神通力忽現本形。飛上虛空還至梵天。菩薩見已。於此袈裟倍生殷重。於時菩薩身著袈裟儀容改變。作如是言。我今始名真出家也。於是安詳徐步至彼䟦渠仙人苦行林中。一心求道矣。
車匿辭還
莊嚴經云。時太子至山林已。慰輪車匿。世間之人或有心從而形不隨。或有形隨而心不從。汝今心形皆悉隨我。世間之人見富貴者競來奉事。現貧賤者棄而遠之。我今舍國來至於此。
【現代漢語翻譯】 現代漢語譯本： 完全昏睡，沒有任何知覺。車匿（Chandaka，太子的馬伕）立即備好了馬。太子騎上馬，剛一邁步，大地就發生了六種震動，然後升空而去。四大天王（Four Heavenly Kings）用棒托著馬的腳。梵王（Brahmā）和帝釋（Indra）在旁邊護衛引路。到達了往昔䟦伽（Bharga）仙人苦行的樹林中，太子就下了馬，端正地坐了下來。
金刀落髮
《莊嚴經》中說，菩薩這樣思惟：『如果不剃除鬚髮，就不是出家的方法。』於是拿起金刀，自己剃髮，並且發願說：『愿斷除一切煩惱以及習氣障礙。』當時，天帝釋（Indra）立即用天衣在空中接住頭髮，帶回天上供養。菩薩自己觀察身上還穿著寶貴的衣服，就想：『出家的服裝不應當是這樣。』這時，凈居天（Śuddhāvāsa）化作獵人，身穿袈裟，手持弓箭，默默地站立著。菩薩對獵人說：『你所穿的衣服是往昔諸佛的服裝，怎麼能穿著它來造罪呢？』獵人說：『我穿這件衣服是爲了捕捉群鹿，鹿見到這件衣服就不躲避我，我才能殺死它們。』菩薩說：『你穿袈裟專門爲了殺害，我現在如果得到它，只爲了求解脫。我現在把憍奢耶（kauśeya）衣給你，你把粗陋的衣服給我。』這時，獵人立即脫下袈裟交給菩薩。菩薩當時心中歡喜，就把憍奢耶（kauśeya）衣給了獵人。當時，凈居天（Śuddhāvāsa）用神通力忽然顯現出本來的面目，飛上天空回到梵天（Brahmaloka）。菩薩見到后，對這件袈裟更加敬重。當時，菩薩身穿袈裟，儀容改變，說：『我現在才算是真正的出家。』於是安詳地慢慢走到䟦渠（Bharga）仙人苦行的樹林中，一心求道了。
車匿辭還
《莊嚴經》中說，當時太子到達山林后，安慰車匿（Chandaka）說：『世間的人，有的人心想跟隨卻形體不跟隨，有的人形體跟隨而心不跟隨。你現在心和形體都跟隨我。世間的人見到富貴的人就爭著來奉承，看到貧賤的人就拋棄而遠離。我現在捨棄國家來到這裡。
【English Translation】 English version: He was completely unconscious and had no awareness. Chandaka (the charioteer of the prince) immediately saddled the horse. As soon as the prince mounted and took his first step, the earth shook in six ways, and then he ascended into the sky. The Four Heavenly Kings supported the horse's hooves with their staffs. Brahmā and Indra escorted and led the way. They arrived at the grove where the ancient sage Bharga practiced asceticism, and the prince dismounted and sat down properly.
Shaving Hair with a Golden Knife
The Adornment Sutra says that the Bodhisattva thought, 'If I do not shave my beard and hair, it is not the way of renunciation.' So he took a golden knife and shaved his hair, vowing, 'May I cut off all afflictions and habitual obstacles.' At that time, Indra immediately used a celestial robe to catch the hair in the air and took it back to heaven for offerings. The Bodhisattva observed that he was still wearing precious clothes, and thought, 'The clothing of a renunciant should not be like this.' At this moment, a Śuddhāvāsa deity transformed into a hunter, wearing a kāṣāya robe, holding a bow and arrow, and standing silently. The Bodhisattva said to the hunter, 'The robe you are wearing is the clothing of the Buddhas of the past. How can you wear it to commit sins?' The hunter said, 'I wear this robe to hunt deer. When the deer see this robe, they do not avoid me, so I can kill them.' The Bodhisattva said, 'You wear the kāṣāya robe specifically for killing. If I obtain it now, it is only to seek liberation. I will give you this kauśeya (silk) robe, and you can give me your coarse clothing.' At that time, the hunter immediately took off the kāṣāya robe and gave it to the Bodhisattva. The Bodhisattva was delighted at that moment and gave the kauśeya robe to the hunter. At that time, the Śuddhāvāsa deity used his supernatural power to suddenly reveal his original form, flew into the sky, and returned to Brahmaloka. When the Bodhisattva saw this, he became even more respectful of the kāṣāya robe. At that time, the Bodhisattva wore the kāṣāya robe, and his appearance changed. He said, 'Now I am truly a renunciant.' Then he walked slowly and peacefully to the grove where the sage Bharga practiced asceticism, seeking the path with all his heart.
Chandaka's Farewell
The Adornment Sutra says that when the prince arrived in the mountain forest, he comforted Chandaka, saying, 'In the world, some people's minds want to follow but their bodies do not, and some people's bodies follow but their minds do not. Now both your mind and body follow me. People in the world rush to serve those who are rich and noble, and abandon and distance themselves from those who are poor and lowly. Now I have abandoned my kingdom and come here.'
惟汝一人獨能隨我。我今既得至閑曠處。即自解衣取莊嚴具還於宮中。奉上父王作如是言。太子今者於世間法無復希求。不為生天受五欲樂。亦非不孝。亦無嗔忿慊恨之心。但見世間眾生迷於正路沒在生死。為欲㧞濟眾生故出家耳。惟愿父王勿生憂慮。若謂我今年少未應出家。汝以我言方便咨啟。生老病死豈有定時。人雖少盛誰能獨免。又脫諸餘嚴身之服與耶輸陀羅言。人生於世愛必別離。我今為斷此諸苦故出家學道。勿以戀著橫生憂愁。及語宮中諸婇女等並告釋種童子。我今欲破無明網故愿成正覺。所為事畢當還相見。事匿涕泣而回。
車匿還宮
莊嚴經云。是時車匿牽其白馬並赍瓔珞諸莊嚴具將入王宮。其馬嘶聲聞于宮內。摩訶波阇波提及耶輪陀羅並諸采女皆來聚集。共相謂言。將非太子回還宮耶。車匿入宮門已。姨母及妃並諸采女惟見車匿不見太子。同時啼哭。即問太子今在何處。汝獨迴歸。車匿答言。太子棄捨五欲。為求道故。在彼山林著壞色衣。剃除鬚髮。姨母聞已放聲大哭。責車匿言。我今何負于汝。取我聖子送彼山。林猛獸毒蟲甚可怖畏。而今獨住將何所依。車匿言。太子付我白馬及諸寶貝。令我速還。太子燭我。汝到宮時拜上姨母。慇勤勸諭莫生憂念。住此不久得成正覺還當相見。耶輸
【現代漢語翻譯】 現代漢語譯本：只有你一人能夠跟隨我。我現在已經到達了僻靜空曠的地方，就要脫下衣服，取下莊嚴的飾品，帶回宮中，獻給父王，並這樣稟告：『太子如今對於世間的享樂不再有任何希求，不是爲了昇天享受五欲之樂，也不是不孝，更沒有嗔恨不滿之心。只是看到世間眾生迷失正道，沉溺於生死輪迴之中，爲了救拔眾生，所以才出家修行。』希望父王不要憂慮。如果認為我年紀尚輕，不應出家，你可以用我的話方便地勸說：『生老病死哪裡有定時呢？人即使年輕力壯，誰又能獨自免除呢？』又脫下其他的裝飾身體的衣服，對耶輸陀羅（Yasodhara）說：『人生在世，相愛的人終究要分離。我現在爲了斷除這些痛苦，所以出家學道。不要因為依戀而徒增憂愁。』並告訴宮中的各位婇女以及釋迦（Sakya）族的童子們：『我現在想要破除無明之網，所以發願成就正覺。該做的事情做完之後，自然會回來相見。』車匿（Channa）含著眼淚離開了。
車匿還宮
《莊嚴經》中記載：當時，車匿牽著太子的白馬，帶著瓔珞等各種莊嚴飾品進入王宮。馬的嘶鳴聲傳到宮內，摩訶波阇波提（Mahapajapati）、耶輸陀羅（Yasodhara）以及各位婇女都聚集過來，互相說道：『莫非是太子回來了？』車匿進入宮門后，姨母、妃子以及各位婇女只看見車匿，沒有看見太子，同時哭泣起來，便問太子現在何處，為何你獨自回來。車匿回答說：『太子已經捨棄五欲，爲了尋求真理，在山林中穿著染壞的衣服，剃除了鬚髮。』姨母聽後放聲大哭，責備車匿說：『我有什麼對不起你的地方，讓你把我的聖子送到那山林之中？那裡猛獸毒蟲非常可怕，而他現在獨自居住，將依靠什麼呢？』車匿說：『太子將白馬和各種寶貝交給我，讓我趕快回來。太子囑咐我，你到宮中時，拜見姨母，慇勤勸慰，不要憂愁掛念。住在那裡的時間不會太久，等成就正覺后，自然會回來相見。』耶輸陀羅（Yasodhara）
【English Translation】 English version: Only you alone can follow me. Now that I have reached a secluded and spacious place, I will take off my clothes, remove the adornments, and return them to the palace, presenting them to my father the king, saying thus: 'The prince now has no further desire for worldly pleasures. It is not for the sake of being born in heaven to enjoy the five desires, nor is it unfilial, nor is there any anger, resentment, or dissatisfaction in my heart. It is only because I see sentient beings in the world lost on the right path, immersed in birth and death, that I renounce the household life in order to deliver them.' I hope that my father the king will not worry. If you think that I am too young to renounce the household life, you can use my words to advise him: 'How can there be a fixed time for birth, old age, sickness, and death? Even if a person is young and strong, who can escape them alone?' Then, taking off the remaining clothes that adorned his body, he said to Yasodhara (Yasodhara): 'In this life, love must be separated. Now I renounce the household life to study the Way in order to cut off these sufferings. Do not create sorrow because of attachment.' And he told the ladies of the palace and the Sakya (Sakya) youths: 'Now I want to break the net of ignorance, so I vow to attain perfect enlightenment. When the work is done, I will come back to see you.' Channa (Channa) left with tears.
Channa Returns to the Palace
The Sutra of Adornment says: At that time, Channa led the white horse of the prince and brought the necklaces and other adornments into the royal palace. The horse's neighing was heard in the palace. Mahapajapati (Mahapajapati), Yasodhara (Yasodhara), and the ladies of the court gathered together, saying to each other: 'Could it be that the prince has returned to the palace?' After Channa entered the palace gate, the aunt, the consort, and the ladies of the court only saw Channa and did not see the prince. At the same time, they wept and asked where the prince was and why he had returned alone. Channa replied: 'The prince has abandoned the five desires in order to seek the Way. He is in the mountains and forests, wearing dyed robes and shaving his head and beard.' When the aunt heard this, she cried loudly and rebuked Channa, saying: 'What have I done to wrong you, that you sent my holy son to those mountains and forests? There, fierce beasts and poisonous insects are very frightening, and now he lives alone. What will he rely on?' Channa said: 'The prince entrusted me with the white horse and various treasures, and told me to return quickly. The prince instructed me, when you arrive at the palace, to pay respects to the aunt and earnestly advise her not to worry. The time spent there will not be long, and after attaining perfect enlightenment, he will naturally return to see you.' Yasodhara (Yasodhara)
陀羅責車匿言。汝今何故損害於我。車匿答言。但以諸天神力。使守衛之人咸皆熟睡無所覺知。太子出宮如日昇天放大光明。諸天捧承馬足而去。非於車匿之事也。
詰問林仙
因果經云。爾時太子至跋伽仙人林中。鳥獸矚目。仙人遙見太子。謂是天神。與諸徒眾迎太子坐。太子觀察仙人之行。或披軟草或披樹葉以為衣服。或食草木花果。或一日一食。二日一食。三日一食。或事水火。或奉日月。或翹一足。或臥塵土荊棘。或臥水火之側。太子問其所由。仙人答言為欲生天。太子告仙人言。諸天雖樂。福盡則墜。輪迴六道終為苦聚。我今學道為斷苦本。太子與諸仙人設此議論。言語往復及至日暮。太子即便停彼一宿。明旦辭去。有一仙人善知相法。語眾人言。今此仁者諸相具足。必當得於一切種智。為天人師。我等所學道異。不敢相留。仁者若去。可向北行。彼有大仙名阿羅邏迦蘭。仁者可往就其講論。我觀仁者亦當不必住于彼論。於是太子即便北行。諸仙人眾見太子去。心懷懊惱。合掌相送。極望絕視然後乃還。
勸請回宮
因果經云。時凈飯王遣太子師及以大臣至跋伽仙人苦行林中。問于仙人。太子出家學道。曾至此林否。大仙答曰。有一童子共我議論。今詣阿羅邏伽仙人處。師別即往
【現代漢語翻譯】 現代漢語譯本 陀羅責問車匿（Chandaka，太子的馬伕）說：『你現在為什麼要傷害我？』車匿回答說：『只是因為諸天神的力量，使得守衛的人都熟睡，沒有察覺。太子出宮，如同太陽升起，放出大光明。諸天捧著馬足而去，這不是我車匿能做到的事情啊。』
詰問林中仙人
《因果經》記載，當時太子到達跋伽（Bharga）仙人的林中。鳥獸都注視著他。仙人遠遠地看見太子，以為是天神，就和他的徒眾一起迎接太子，請他坐下。太子觀察仙人的行為，有的披著柔軟的草，有的披著樹葉作為衣服；有的吃草木花果；有的每天吃一頓飯，有的兩天吃一頓飯，有的三天吃一頓飯；有的事奉水火，有的奉拜日月；有的單腳站立，有的躺在塵土荊棘中，有的躺在水火旁邊。太子問他們這樣做的原因。仙人回答說：『爲了想要昇天。』太子告訴仙人說：『諸天雖然快樂，但福報享盡就會墜落。輪迴六道，終究是痛苦的聚集。我現在學道，是爲了斷除痛苦的根本。』太子和眾仙人進行這樣的議論，言語往來直到日暮。太子就在那裡停留了一夜。第二天早晨辭別離去。有一位仙人善於相面，告訴眾人說：『現在這位仁者，各種相貌都具足，必定能夠證得一切種智（Sarvajnatā，佛陀的智慧），成為天人的導師。我們所學的道不同，不敢挽留。仁者如果離去，可以向北走，那裡有一位大仙名叫阿羅邏·迦蘭（Ārāḍa Kālāma），仁者可以去向他請教。我看仁者大概也不會停留在他那裡。』於是太子就向北走去。眾仙人看見太子離去，心中懊惱，合掌相送，極目遠望直到看不見，然後才回去。
勸請回宮
《因果經》記載，當時凈飯王（Śuddhodana，釋迦牟尼的父親）派遣太子的老師以及大臣到跋伽仙人的苦行林中，詢問仙人：『太子出家學道，曾經到過這個林中嗎？』大仙回答說：『有一位童子曾經和我議論，現在前往阿羅邏·迦蘭仙人那裡去了。』老師和大臣就告別仙人，前往尋找太子。
【English Translation】 English version Dhāra questioned Chandaka (Chandaka, the charioteer of the prince), saying, 'Why are you harming me now?' Chandaka replied, 'It is only because of the power of the gods that the guards are all sound asleep and unaware. The prince left the palace like the sun rising, emitting great light. The gods carried the horse's feet away; this is not something I, Chandaka, could do.'
Questioning the Forest Ascetics
The Karma Sutra records that at that time, the prince arrived at the grove of the ascetic Bharga (Bharga). The birds and beasts all gazed at him. The ascetic saw the prince from afar, thinking he was a god, and together with his disciples, welcomed the prince and invited him to sit down. The prince observed the practices of the ascetics, some wearing soft grass, some wearing leaves as clothing; some eating grass, wood, flowers, and fruits; some eating one meal a day, some one meal every two days, some one meal every three days; some serving water and fire, some worshipping the sun and moon; some standing on one foot, some lying in dust and thorns, some lying beside water and fire. The prince asked them the reason for doing so. The ascetics replied, 'In order to be reborn in the heavens.' The prince told the ascetics, 'Although the heavens are joyful, when their blessings are exhausted, they will fall. Reincarnation in the six realms is ultimately a collection of suffering. I am now studying the Way to cut off the root of suffering.' The prince engaged in such discussions with the ascetics, exchanging words until dusk. The prince stayed there for one night. The next morning, he bid farewell and departed. One ascetic, skilled in physiognomy, told the others, 'This benevolent one now possesses all the auspicious marks and will surely attain Sarvajnatā (Sarvajnatā, the wisdom of the Buddha) and become a teacher of gods and humans. Our paths of learning are different, so we dare not detain him. If the benevolent one departs, he can go north, where there is a great ascetic named Ārāḍa Kālāma (Ārāḍa Kālāma). The benevolent one can go and consult with him. I believe the benevolent one will probably not stay with him either.' Thereupon, the prince went north. The ascetics, seeing the prince leave, felt regret in their hearts, joined their palms in farewell, and gazed as far as they could until he was out of sight, and then returned.
Urging to Return to the Palace
The Karma Sutra records that at that time, King Śuddhodana (Śuddhodana, the father of Shakyamuni) sent the prince's teacher and ministers to the ascetic grove of Bharga, asking the ascetic, 'Has the prince, who has left home to study the Way, ever come to this grove?' The great ascetic replied, 'A young man once discussed with me and has now gone to the ascetic Ārāḍa Kālāma.' The teacher and ministers then bid farewell to the ascetic and went to find the prince.
彼仙人所。果見太子。師即白太子言。大王久知太子深樂出家。此意難回。然王于太子恩愛情深。愿請回駕還返宮中。不令太子全棄道業。靜心之處何必山林。太子答言。我豈不知恩愛情深。但畏生老病死之苦。為斷除故是以來此。我今修道終不回還。師自思惟。奉受王使來請太子。而復不能轉太子意。徘徊路側不能自返。互相議言。既為王使而無力效。今者空歸云何奉答。我等當留所從五人。聦明智慧心意柔軟為性忠直。密令伺察看其進止守護給侍。語憍陳如。汝等五人悉能住在此否。五人答曰。善哉依命當密守護。師及大臣辭別太子。悲泣而回。
調伏二仙
因果經云。太子至阿羅邏所。太子問言。生死根本云何斷之。仙人答曰。持戒忍辱修習禪定。有覺有觀得初禪。除覺觀定生入喜心得二禪。舍喜心得正念具樂根得三禪。除苦樂得凈念入舍根得四禪。獲無想報。太子復問。非想非非想處為有我耶。為無我耶。若言無我。不應言非想非非想。若言有我。我為有知。我為無知。我若無知則同草木。我若有知則有攀緣。既有攀緣則有染著。故非解脫。汝以盡于粗結而不自知細結猶存。以是之故謂為究竟。細結滋長復受下生。以此因故非度彼岸。若能除我及以我想。一切盡舍。是則名為直解脫也。仙人默然
【現代漢語翻譯】 現代漢語譯本 他們到達了那位仙人居住的地方，果然見到了太子（Siddhartha）。老師立刻對太子說：『大王（凈飯王，Śuddhodana）早就知道太子您深深地喜愛出家，這個意願難以改變。然而大王對太子的恩情和愛意非常深厚，希望您能回心轉意，返回宮中。不讓太子完全放棄修道的志向，靜心修行的地方何必一定要在山林呢？』太子回答說：『我難道不知道恩情和愛意深厚嗎？但我是畏懼生老病死的痛苦，爲了斷除這些痛苦才來到這裡。我現在修道，最終是不會回頭的。』老師自己思量：『奉命接受國王的命令來邀請太子，卻又不能轉變太子的心意。』在路旁徘徊，不能自己返回。互相商議說：『既然作為國王的使者卻沒有能力完成任務，現在空手回去怎麼向國王回覆呢？我們應當留下所帶來的五個人，他們聰明智慧，心意柔和，天性忠誠正直，秘密地讓他們伺機觀察太子的行動，守護並服侍他。』於是告訴憍陳如（Kauṇḍinya）：『你們五個人都能留在這裡嗎？』五個人回答說：『好啊，遵從命令，一定秘密地守護。』老師和大臣告別太子，悲傷哭泣著回去了。
調伏二仙
《因果經》記載，太子到達阿羅邏（Ārāḍa Kālāma）那裡，太子問道：『生死根本如何斷除？』仙人回答說：『持戒、忍辱、修習禪定，有覺有觀而得到初禪（prathama-dhyāna）。除去覺觀，由定而生喜樂，得到二禪（dvitīya-dhyāna）。捨棄喜樂，得到正念和具足的樂根，得到三禪（tṛtīya-dhyāna）。除去苦樂，得到清凈的念頭，進入舍根，得到四禪（caturtha-dhyāna），獲得無想的果報。』太子又問：『非想非非想處（naivasaṃjñānāsaṃjñāyatana）是有我（ātman）呢？還是無我（anātman）呢？如果說是無我，不應該說非想非非想。如果說是有我，那麼我是有知覺呢？還是沒有知覺呢？如果我沒有知覺，那就和草木一樣。如果我有知覺，那就會有攀緣。既然有攀緣，就會有染著，所以不是解脫。您已經斷盡了粗的煩惱，卻不自己知道細的煩惱仍然存在。因此認為已經達到了究竟。細的煩惱滋長，還會再次承受下一次的生命。因為這個原因，不能到達彼岸。如果能除去我以及我的想法，一切都捨棄，這就叫做真正的解脫。』仙人沉默不語。
【English Translation】 English version They arrived at the place where the ascetic lived and indeed saw the Prince (Siddhartha). The teacher immediately said to the Prince: 'The King (Śuddhodana) has long known that you deeply desire to renounce the household life, and this intention is difficult to change. However, the King's kindness and love for you are very profound. He wishes that you would change your mind and return to the palace. There is no need for you to completely abandon the path of cultivation. Why must a place for quiet contemplation be in the mountains and forests?' The Prince replied: 'How could I not know the depth of kindness and love? But I fear the suffering of birth, old age, sickness, and death. It is to cut off these sufferings that I have come here. I am now cultivating the path and will ultimately not return.' The teacher thought to himself: 'Having received the King's command to invite the Prince, I am unable to change his mind.' He lingered by the roadside, unable to return on his own. They discussed among themselves, saying: 'Since we are the King's messengers but lack the power to accomplish our task, how can we report back if we return empty-handed? We should leave behind the five men we brought, who are intelligent, wise, gentle in heart, and inherently loyal and upright. Secretly instruct them to observe the Prince's actions, guard and serve him.' Then he said to Kauṇḍinya: 'Can you five stay here?' The five men replied: 'Excellent, we will obey the command and secretly guard him.' The teacher and the ministers bid farewell to the Prince, weeping sadly as they returned.
Subduing the Two Ascetics
The Karma Sutra states that the Prince arrived at the place of Ārāḍa Kālāma. The Prince asked: 'How can the root of birth and death be cut off?' The ascetic replied: 'By upholding precepts, practicing patience, and cultivating meditation. With initial thought and sustained thought, one attains the first dhyāna (prathama-dhyāna). By eliminating initial and sustained thought, joy and happiness arise from samadhi, and one attains the second dhyāna (dvitīya-dhyāna). By abandoning joy, one attains mindfulness and complete happiness, and one attains the third dhyāna (tṛtīya-dhyāna). By eliminating suffering and happiness, one attains pure mindfulness, enters into equanimity, and one attains the fourth dhyāna (caturtha-dhyāna), obtaining the reward of non-perception.' The Prince further asked: 'In the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana), is there a self (ātman) or no-self (anātman)? If you say there is no-self, you should not say neither perception nor non-perception. If you say there is a self, then is the self conscious or unconscious? If the self is unconscious, it is the same as grass and trees. If the self is conscious, then there is clinging. Since there is clinging, there is attachment, therefore it is not liberation. You have exhausted the gross fetters but do not realize that the subtle fetters still exist. Therefore, you believe you have reached the ultimate. The subtle fetters grow and you will again undergo rebirth. For this reason, you cannot reach the other shore. If you can eliminate the self and the idea of self, abandoning everything, this is called true liberation.' The ascetic remained silent.
心自思惟。太子所說其為微妙。於時太子為求勝法辭別而去。仙人白言。汝若成道愿先度我。太子答言善哉。次至迦蘭所住之處。論議問答亦復如是。太子即便辭去。仙人奉送絕視方還。
六年苦行
普曜經云。爾時太子作是思惟。六年之中示大勤苦精進之行。因是現行四禪。數出入息。令其意解無想不念。無所希望在。所至湊心無所倚。欲現世間開化外學若干品業。訓誨諸天示其罪福。外學異術計死斷絕神無所生。或言有常云無罪福。為分別說功福之報。現身口意當行清凈。日服一麻一麥。六年之中修立難行勤苦之行。宿命不債。六年之中結加趺坐。威儀進止未嘗有缺。亦無覆蓋。不避風雨不起經行。大小便利亦不屈伸。亦不傾側身不倚臥。春夏秋冬巍然端坐。值有眾難未曾舉豐以自蔽障。諸根不亂。目不邪視心不恐怖。鵲巢樹上抱卵哺雛。糞污其身亦不棄去。天龍八部目自睹見。菩薩功勛道德巍巍。來往其邊供養奉事。太子定坐六年現勤苦行。教授開化天人立之三乘。以是之故坐六年耳。成無上道廣度眾生。
遠餉資糧
因果經云。太子至伽阇山苦行林中求正真道。日食一麻一麥修其苦行。憍陳如等亦修苦行供奉太子。既見此已即遣一人還白王師。具說太子所修行事。王師即往王所說如
【現代漢語翻譯】 現代漢語譯本： 心中暗自思忖：『太子所說真是精妙啊。』當時太子爲了尋求至上的佛法而告別離去。仙人說道：『你如果得道，希望先來度化我。』太子回答說：『好的。』接著來到迦蘭（Kālāmā，一位隱士的名字）居住的地方。辯論問答也是如此。太子隨即告辭離去。仙人恭敬地送別，直到看不見太子的身影才返回。 普曜經》中說：『當時太子這樣思忖：六年之中，示現極大的勤奮刻苦的修行。因此示現修行四禪，數出入息（ānāpānasmṛti，通過覺察呼吸來集中注意力），使他們的心意理解無想不念，沒有任何希望寄託。所到達之處心無所依。想要在世間開化外道學說的各種品類，訓誡諸天，向他們展示罪與福。外道學說異術，認為人死後斷滅，神識無所生。或者說有常，認為沒有罪福。為他們分別解說功德福報的道理。示現身口意應當清凈。每天只吃一麻一麥。六年之中，修立難以實行的勤苦之行。過去世不欠債。六年之中結跏趺坐（vajrāsana，一種禪坐姿勢），威儀舉止沒有絲毫缺失。也沒有任何遮蓋，不躲避風雨，不起身經行。大小便也不屈身，也不傾斜身體，不倚靠躺臥。春夏秋冬都巍然端坐。遇到各種災難，也未曾舉起手臂來遮蔽。諸根不亂。眼睛不斜視，內心不恐怖。喜鵲在樹上築巢，孵蛋餵養小鳥，糞便污穢身體也不驅趕。天龍八部（deva-nāga，佛教中的八類護法神）親眼看見菩薩的功勛道德巍巍，來往于菩薩身邊供養奉事。太子禪定端坐六年，示現勤苦修行，教授開化天人，建立三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）。因為這個緣故，才端坐六年，成就無上道，廣度眾生。』 《因果經》中說：『太子來到伽阇（Gayā，地名）山苦行林中，尋求真正的佛道。每天只吃一麻一麥，修習苦行。憍陳如（Kauṇḍinya，五比丘之一）等人也修習苦行，供奉太子。已經看到這些情況后，就派一個人回去稟告國王的老師，詳細述說太子所修行的事蹟。國王的老師就去到國王那裡，這樣稟告說』
【English Translation】 English version: 'My heart pondered: 『What the prince says is truly subtle.』 At that time, the prince bid farewell and departed in search of the supreme Dharma. The immortal said, 『If you attain enlightenment, I hope you will liberate me first.』 The prince replied, 『Good.』 Then he went to where Kālāma (name of a hermit) resided. The discussions and questions and answers were the same. The prince then took his leave. The immortal respectfully saw him off until he could no longer see the prince before returning. The Prabhāvyūha Sūtra says: 『At that time, the prince thought: 『For six years, I will demonstrate great diligence and ascetic practice.』 Because of this, he manifested the practice of the four dhyānas (meditative states), mindfulness of breathing (ānāpānasmṛti, mindfulness of breath), causing their minds to understand non-thought and non-contemplation, with no hope placed anywhere. Wherever he arrived, his heart was without reliance. He wanted to enlighten the various categories of non-Buddhist teachings in the world, to instruct the devas (gods), and to show them sin and merit. Non-Buddhist teachings and strange arts believe that after death there is annihilation, and the spirit has nowhere to be born. Or they say there is permanence, claiming there is no sin or merit. For them, he separately explained the principles of merit and reward. He demonstrated that body, speech, and mind should be pure. He ate only one sesame seed and one grain of rice each day. For six years, he established difficult and arduous ascetic practices. He did not owe debts from past lives. For six years, he sat in the vajrāsana (a meditative posture), his demeanor and conduct without any deficiency. He also had no covering, did not avoid wind and rain, and did not rise to walk. He did not bend his body even for urination or defecation, nor did he lean or lie down. In spring, summer, autumn, and winter, he sat upright and dignified. When encountering various difficulties, he never raised his arm to shield himself. His senses were not disturbed. His eyes did not look askance, and his heart was not terrified. Magpies nested in the trees, hatching eggs and feeding their chicks, and he did not drive them away even when their droppings soiled his body. The deva-nāgas (eight classes of protective deities in Buddhism) personally witnessed the bodhisattva』s majestic merits and virtues, coming and going to his side to make offerings and serve him. The prince sat in meditation for six years, demonstrating diligent ascetic practice, teaching and enlightening devas and humans, and establishing the Three Vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). For this reason, he sat for six years, attaining unsurpassed enlightenment and extensively liberating sentient beings.』 The Karma-phala Sūtra says: 『The prince went to the ascetic forest on Gayā (place name) Mountain, seeking the true Buddha-dharma. He ate only one sesame seed and one grain of rice each day, practicing asceticism. Kauṇḍinya (one of the five first disciples) and others also practiced asceticism, serving the prince. Having seen this, they sent one person back to report to the king』s teacher, detailing the prince』s practices. The king』s teacher then went to the king and reported as follows』
上事。爾時凈飯王聞此語已。心大煩惱舉身顫掉。語王師言。太子遂舍轉輪王位。並父母親族恩愛之情。遠去深山修其苦行。我今薄福失此之子。復以使人所言。向波阇波提及耶輸陀羅而為說之。時凈飯王與姨母及耶輸。各嚴五百車乘。資糧之物。令車匿送與太子。隨時供養勿使乏少。車匿領車疾速而去。至彼見太子形容消瘦。銜泣而言。大王憶念太子。遣我送此資糧遠餉。太子答言。我違父母及舍國土。遠來在此為求至道。云何當復受此餉耶。車匿聞已心自思惟。太子今者既不肯受。我當別覓一人領資糧車仍還王所。我住於此奉侍太子不離左右。
牧女乳糜
因果經云。爾時太予心自思惟。我今于伽阇山示修苦行。日食一麻一麥身形消瘦有若枯木。修其苦行今滿六年。我若復以此羸身而取道者。彼諸外道當言自餓是般涅槃因。我今雖復如是節節而有那羅延力。亦不以此而取道果。我當受食然後度生。作是念已。至尼蓮河側露地而坐。時彼林外有二牧牛女人。一名難陀。一名波羅。時凈居天勸牧女言。太子今在林中。汝可供養。女人聞已心大歡喜。即擇肥壯牸牛入河洗浴親手自取淳乳。如法煎煮。即取乳糜盛滿金缽至太子所。頭面禮足而以奉獻。太子即便受彼女施而咒愿之。今所施食。欲令食者得充氣力
【現代漢語翻譯】 現代漢語譯本： 此事發生后，凈飯王（Suddhodana，釋迦牟尼的父親）聽到這些話，心中非常煩惱，全身顫抖。他對王師說：『太子竟然捨棄了轉輪王的地位，以及與父母親族的恩愛之情，遠離塵世到深山修行苦行。我真是薄福之人，失去了這個兒子。』他又把使者所說的話，向波阇波提（Prajapati，釋迦牟尼的姨母）和耶輸陀羅（Yasodhara，釋迦牟尼的妻子）說了。當時，凈飯王與姨母和耶輸陀羅，各自準備了五百輛車，裝滿資糧物品，讓車匿（Chandaka，釋迦牟尼的侍從）送給太子，隨時供養，不要讓他缺乏。車匿領著車隊迅速出發，到達目的地后，看到太子形容消瘦，含著眼淚說：『大王惦念太子，派我送來這些資糧，遠道而來供養。』太子回答說：『我違背父母，捨棄國土，遠道而來這裡是爲了尋求至道，怎麼能再接受這些供養呢？』車匿聽了，心中思忖：『太子現在既然不肯接受，我應當另外找一個人帶領資糧車返回王宮，我留在這裡侍奉太子，不離開左右。』 牧女乳糜 《因果經》中說：當時，太子心中思忖：『我如今在伽阇山（Gaya Hill）示現修行苦行，每天只吃一麻一麥，身形消瘦得像枯木一樣。修行苦行至今已滿六年。我如果還用這樣羸弱的身體來求取道果，那些外道就會說，自餓是般涅槃（Parinirvana，涅槃）的原因。我如今雖然仍然像這樣節節都有那羅延（Narayana，印度教神祇）的力量，也不能用這種方式來取得道果。我應當接受食物，然後才能度化眾生。』這樣想著，就到尼蓮河（Nairanjana River）邊，在露天的地方坐下。當時，在那片樹林外，有兩個牧牛的女子，一個名叫難陀（Nanda），一個名叫波羅（Bala）。這時，凈居天（Suddhavasa Devas，色界天）勸告牧女說：『太子現在在林中，你可以供養他。』牧女聽了，心中非常歡喜，就挑選肥壯的母牛，放入河中洗浴，親手擠取純凈的乳汁，如法煎煮。然後取乳糜盛滿金缽，到太子那裡，頭面禮足，奉獻給太子。太子就接受了她們的施捨，併爲她們祝願：『現在所施的食物，希望食用者能夠得到充足的氣力。』
【English Translation】 English version: After this event, King Suddhodana (father of Siddhartha) heard these words and became greatly distressed, his whole body trembling. He said to the royal teacher, 'The prince has actually abandoned the position of a Chakravarti king (wheel-turning monarch), as well as the love and affection of his parents and relatives, and has gone far away to the deep mountains to practice asceticism. I am truly unfortunate to have lost this son.' He then told Prajapati (Siddhartha's aunt) and Yasodhara (Siddhartha's wife) what the messenger had said. At that time, King Suddhodana, along with his aunt and Yasodhara, each prepared five hundred carts filled with provisions and supplies, and instructed Chandaka (Siddhartha's attendant) to deliver them to the prince, providing for him at all times so that he would not lack anything. Chandaka led the caravan swiftly and arrived at the destination. Seeing the prince's emaciated appearance, he said with tears in his eyes, 'The Great King remembers the prince and has sent me to deliver these provisions from afar.' The prince replied, 'I have defied my parents and abandoned my kingdom to come here in search of the ultimate truth. How can I accept these provisions again?' Upon hearing this, Chandaka thought to himself, 'Since the prince is unwilling to accept them now, I should find someone else to lead the provision carts back to the palace, while I remain here to serve the prince, never leaving his side.' Milk Gruel from the Cowherd Girls The Sutra of Cause and Effect states: At that time, the prince thought to himself, 'I am now demonstrating ascetic practices on Gaya Hill, eating only one sesame seed and one grain of rice each day, my body emaciated like a withered tree. I have been practicing asceticism for six full years now. If I were to attain enlightenment with this weakened body, those heretics would say that self-mortification is the cause of Parinirvana (complete Nirvana). Even though I still possess the strength of Narayana (Hindu deity) in every joint, I cannot attain enlightenment in this way. I should accept food so that I can liberate sentient beings.' With this thought, he went to the bank of the Nairanjana River and sat down in an open space. At that time, outside the forest, there were two cowherd girls, one named Nanda and the other named Bala. Then, the Suddhavasa Devas (pure abode gods) advised the cowherd girls, 'The prince is now in the forest; you can make offerings to him.' Upon hearing this, the cowherd girls were overjoyed. They selected fat, healthy cows, bathed them in the river, and personally extracted pure milk, which they boiled according to the proper method. Then, they filled a golden bowl with milk gruel and went to the prince, prostrating themselves at his feet and offering it to him. The prince accepted their offering and blessed them, saying, 'May those who consume this food gain sufficient strength.'
。當使施者。得色得力得捨得喜。安樂無病終保年壽智慧具足。即復作如是言。我為度脫諸眾生故而受此食。咒愿訖已即受食之。身體光悅氣力充足堪受菩提。
禪河澡浴
莊嚴經云。爾時菩薩復作是念。六年勤苦衣服弊壞。于尸陀林下見有破糞掃衣將欲取之。於時地神告虛空神言。釋種太子舍輪王位。拾是所棄糞掃之衣。虛空之神聞已告三十三天。乃至傳聞阿迦尼吒天。菩薩手持糞掃之衣。作如是言。何處有水洗浣是衣。有一天神以手指地遂成一池。又念何處有石浣衣。時天帝釋即以方石安處池畔。菩薩見石遂洗浣衣。帝釋白言。我當爲菩薩洗浣此衣。惟愿聽許。菩薩欲使將來諸比丘眾不令他人洗浣衣故。不與帝釋洗浣。即便自洗浣衣已訖。入池澡浴。是時魔王波旬變其池岸極令高峻。池邊有樹名阿斯那。是時樹神按樹令低。菩薩攀枝得上河岸。菩薩澡浴之時。諸天散花遍滿河岸。菩薩浴竟。諸天競取此水將還天宮池中。水族飲其水已得生天上。菩薩為利益故度脫水族示現澡浴。
帝釋獻衣
莊嚴經云。爾時太子至尼連河。洗浣故衣入水浴已。河邊有一大樹。于彼樹下自納故衣。時凈居天子名無垢光。將沙門應量袈裟供養菩薩。於是菩薩即受著之。時聚落神告善生女。汝宜營辦美食供養菩
【現代漢語翻譯】 現代漢語譯本：當使佈施者，獲得美貌、獲得力量、獲得施捨的快樂、獲得喜悅，安樂無病，最終保持長壽，智慧具足。然後又這樣說：『我爲了度脫一切眾生，才接受這些食物。』 咒愿完畢后，就食用這些食物，使身體光彩煥發，氣力充足，堪能接受菩提（bodhi，覺悟）。
禪河澡浴
莊嚴經（Lankavatara Sutra）中說：當時菩薩（Bodhisattva，指釋迦牟尼）又這樣想，六年苦行，衣服已經破爛不堪。在尸陀林（Sitavana，墓地）下，看見有被丟棄的糞掃衣，想要拿來穿。這時，地神告訴虛空神說：『釋迦（Sakya）族的太子捨棄了輪王（Chakravartin，統治世界的君王）的地位，要撿拾這些被丟棄的糞掃衣。』 虛空之神聽了，告訴三十三天（Trayastrimsa Heaven，欲界六天之一）。乃至層層傳聞到阿迦尼吒天（Akanistha Heaven，色界頂天）。菩薩手持糞掃衣，這樣想：『哪裡有水可以洗這些衣服呢？』 有一天神用手指地，就出現了一個水池。又想：『哪裡有石頭可以用來洗衣呢？』 這時，天帝釋（Indra，忉利天之主）立即用方形的石頭安放在水池旁邊。菩薩看見石頭，就洗滌衣服。帝釋（Indra）稟告說：『我應當為菩薩洗滌這些衣服，希望允許。』 菩薩爲了使將來的比丘（bhiksu，出家男子）們不讓其他人洗衣服，所以沒有讓帝釋（Indra）洗滌，就自己洗滌完畢。進入水池洗澡。這時，魔王波旬（Mara，佛教中的惡魔）變化水池的岸邊，使它變得非常高峻。池邊有一棵樹，名叫阿斯那（Asana）。這時，樹神按著樹，使它降低。菩薩攀著樹枝，才得以登上河岸。菩薩洗澡的時候，諸天散花，遍滿河岸。菩薩洗浴完畢，諸天爭相取這些水，帶回天宮的水池中。水中的生物飲用了這些水，就得以升到天上。菩薩爲了利益眾生，度脫水族，示現洗澡。
帝釋獻衣
莊嚴經（Lankavatara Sutra）中說：當時太子（Siddhartha，釋迦牟尼出家前的名字）到達尼連河（Nairanjana River），洗滌了破舊的衣服，進入水中洗浴完畢。河邊有一棵大樹，在那棵樹下自己穿上破舊的衣服。這時，凈居天（Suddhavasa Heavens，色界天）的天子，名叫無垢光（Vimalaprabha），將沙門（sramana，出家修行者）應量的袈裟（kasaya，僧侶的法衣）供養菩薩（Bodhisattva）。於是菩薩就接受並穿上了它。這時，聚落神（village deity）告訴善生女（bhadra，吉祥之意）：『你應該準備美食，供養菩薩（Bodhisattva）。』
【English Translation】 English version: When making offerings, may the giver obtain beauty, strength, the joy of giving, and happiness. May they be peaceful, healthy, and ultimately maintain longevity, complete with wisdom. Then, one should say: 'I accept this food in order to liberate all sentient beings.' After reciting this blessing, one should consume the food, so that the body radiates, energy is abundant, and one is capable of receiving Bodhi (enlightenment).
Bathing in the River of Dhyana (meditation)
The Lankavatara Sutra states: At that time, the Bodhisattva (referring to Shakyamuni) thought, 'After six years of ascetic practice, my clothes are tattered.' Underneath a Sitavana (cemetery), he saw discarded rags and wanted to pick them up. At that moment, the earth deity told the space deity, 'The prince of the Sakya clan has abandoned his position as a Chakravartin (world-ruling monarch) and is about to pick up these discarded rags.' Upon hearing this, the space deity told the Trayastrimsa Heaven (one of the six heavens of the desire realm), and the news spread to the Akanistha Heaven (the highest heaven of the form realm). The Bodhisattva, holding the rags, thought, 'Where is there water to wash these clothes?' A deity pointed to the ground, and a pond appeared. He then thought, 'Where is there a stone to wash the clothes?' Immediately, Indra (the lord of the Trayastrimsa Heaven) placed a square stone beside the pond. Seeing the stone, the Bodhisattva washed the clothes. Indra reported, 'I should wash these clothes for the Bodhisattva; please allow me.' The Bodhisattva, wanting to prevent future bhiksus (ordained monks) from having others wash their clothes, did not allow Indra to wash them and washed them himself. He then entered the pond to bathe. At that time, Mara (the demon king) transformed the bank of the pond, making it extremely high and steep. There was a tree named Asana by the pond. The tree deity pressed the tree down, lowering it. The Bodhisattva grasped the branch and was able to climb onto the riverbank. As the Bodhisattva bathed, the deities scattered flowers all over the riverbank. After the Bodhisattva finished bathing, the deities competed to take this water back to the ponds in their heavenly palaces. The aquatic creatures that drank this water were able to ascend to the heavens. The Bodhisattva, for the benefit of sentient beings, demonstrated bathing to liberate the aquatic creatures.
Indra Offers a Robe
The Lankavatara Sutra states: At that time, the prince (Siddhartha, Shakyamuni's name before renunciation) arrived at the Nairanjana River, washed his old clothes, and entered the water to bathe. By the riverbank was a large tree, and under that tree, he put on his old clothes. At that time, a son of the Suddhavasa Heavens (pure abodes heavens), named Vimalaprabha (Immaculate Light), offered a kasaya (monk's robe) of appropriate size for a sramana (ascetic) to the Bodhisattva. The Bodhisattva then accepted and put it on. At that time, the village deity told Bhadra (Auspicious Woman), 'You should prepare delicious food to offer to the Bodhisattva.'
薩。時善生女即以金缽盛滿乳糜持以奉獻。菩薩受之。時河中有一龍妃名尼連茶耶。從地涌出。手執莊嚴微妙寶座奉獻菩薩。菩薩受已即坐其上。取彼善生女所獻乳糜。如意飽食淨盡無餘。菩薩食于乳糜。身體相好平復如本。即以金缽擲致河中。是時龍王生大歡喜。收取金缽宮中供養。時釋提桓因即變其形為金翅鳥。從彼龍王奪取金缽。將還本宮起塔供養。爾時菩薩從座而起。龍妃還持所獻床座歸於本宮起塔供養。菩薩由福慧力故。食乳糜已。三十二相八十種好圓光一尋轉增赫奕。菩薩正念詣菩提場而取正覺。
詣菩提場
莊嚴經云。菩薩正念向菩提樹。時有主風雨神。周遍灑掃盡令嚴凈。菩薩身放無量光明。普遍振動無邊剎土。復有無量諸天奏天妙樂。雨眾天華遍覆其地。無量希有吉祥瑞相。菩薩將欲向菩提樹。其夜大梵天王告諸梵眾言。當知菩薩被精進甲。知慧堅固成就菩薩之行。通達波羅蜜門。于菩薩地得大自在。住于如來秘密之藏。超諸魔境。一切善法皆能自覺。不由他人而得覺悟。為諸如來大神通力之所護念。當爲眾生說解脫道。菩薩以如是等無量功德詣菩提場。為欲降伏眾魔怨故。成阿耨多羅三藐三菩提。欲圓滿十力．四無所畏．十八不共法。轉正法輪故。為欲作大師子吼。施大法雨。令諸
【現代漢語翻譯】 現代漢語譯本：薩（Sa）。當時，一位名叫善生女（Shansheng Nu）的女子用金缽盛滿乳糜，恭敬地獻給菩薩。菩薩接受了她的供養。這時，河中有一位龍妃，名叫尼連茶耶（Nilianchaye），從地底下涌出來，手中拿著莊嚴而精妙的寶座獻給菩薩。菩薩接受后，就坐在上面，取用善生女所獻的乳糜，如意地飽食，吃得乾乾淨淨，一點也不剩。菩薩吃了乳糜后，身體的相好恢復如初。然後，菩薩將金缽拋入河中。當時，龍王非常歡喜，收取金缽，在宮中供養。這時，釋提桓因（Shiti Huan Yin，帝釋天）變化成金翅鳥，從龍王那裡奪取了金缽，帶回自己的宮殿，建造佛塔供養。這時，菩薩從座位上站起來，龍妃也將所獻的床座帶回自己的宮殿，建造佛塔供養。菩薩由於福慧的力量，吃了乳糜后，三十二相、八十種好更加圓滿，身邊的圓光也增加了一尋，更加明亮。菩薩以正念前往菩提樹下，證得正覺。
詣菩提場
莊嚴經（Zhuangyan Jing）中說，菩薩以正念走向菩提樹。當時，有一位掌管風雨的神，將菩提樹周圍灑掃乾淨，使其非常莊嚴潔凈。菩薩身上放出無量的光明，普遍震動無邊的剎土。又有無數的天人演奏美妙的音樂，降下各種天花，覆蓋地面。出現了無數稀有吉祥的瑞相。菩薩將要走向菩提樹時，那夜，大梵天王（Da Fantian Wang）告訴諸位梵眾說：『你們應當知道，菩薩身披精進的鎧甲，智慧堅固，成就菩薩的修行，通達波羅蜜（Boluomi，到達彼岸）之門，在菩薩的境界中得到大自在，安住在如來秘密的寶藏中，超越一切魔境。一切善法都能自己覺悟，不依靠他人而得到覺悟。被諸位如來以大神通力所護念。將為眾生宣說解脫之道。』菩薩以如此等等無量的功德前往菩提場，爲了降伏一切魔怨，成就阿耨多羅三藐三菩提（Anuoduoluo Sanmiao Sanputi，無上正等正覺），爲了圓滿十力、四無所畏、十八不共法，轉動正法輪，爲了發出大師子吼，降下大法雨，令諸
【English Translation】 English version: Sa. At that time, a woman named Shansheng Nu (Shansheng Nu, virtuous birth daughter) filled a golden bowl with milk porridge and respectfully offered it to the Bodhisattva. The Bodhisattva accepted her offering. Then, a dragon queen named Nilianchaye (Nilianchaye) emerged from the ground in the river, holding a solemn and exquisite treasure seat in her hands, and offered it to the Bodhisattva. After accepting it, the Bodhisattva sat on it, took the milk porridge offered by Shansheng Nu, and ate it to his heart's content, leaving nothing behind. After eating the milk porridge, the Bodhisattva's physical characteristics and auspicious signs were restored to their original state. Then, the Bodhisattva threw the golden bowl into the river. At that time, the Dragon King was very happy and took the golden bowl to worship in his palace. At this time, Shiti Huan Yin (Shiti Huan Yin, Indra) transformed into a golden-winged bird, snatched the golden bowl from the Dragon King, and took it back to his palace to build a pagoda for worship. At this time, the Bodhisattva stood up from his seat, and the Dragon Queen also took the bed she had offered back to her palace to build a pagoda for worship. Because of the power of blessings and wisdom, after eating the milk porridge, the Bodhisattva's thirty-two marks and eighty minor characteristics became more complete, and the halo around him increased by one xun (ancient Chinese unit of length), becoming even brighter. With right mindfulness, the Bodhisattva went to the Bodhi tree to attain perfect enlightenment.
Going to the Bodhi Field
The Zhuangyan Jing (Zhuangyan Jing, Adornment Sutra) says that the Bodhisattva walked towards the Bodhi tree with right mindfulness. At that time, there was a god in charge of wind and rain who swept and cleaned the area around the Bodhi tree, making it very solemn and clean. The Bodhisattva emitted immeasurable light, universally shaking the boundless Buddha lands. Countless devas played wonderful music and rained down various heavenly flowers, covering the ground. Countless rare and auspicious signs appeared. When the Bodhisattva was about to go to the Bodhi tree, that night, Da Fantian Wang (Da Fantian Wang, Great Brahma King) told the Brahma assembly: 'You should know that the Bodhisattva is wearing the armor of diligence, his wisdom is firm, he has accomplished the practice of the Bodhisattva, he has mastered the gate of Paramita (Boluomi, perfection), he has attained great freedom in the realm of the Bodhisattva, he dwells in the secret treasure of the Tathagata, he transcends all demonic realms. He can awaken to all good dharmas himself, and he attains enlightenment without relying on others. He is protected by the great supernatural power of all the Tathagatas. He will proclaim the path of liberation to sentient beings.' With such immeasurable merits, the Bodhisattva went to the Bodhi field in order to subdue all demonic enemies, attain Anuttara-samyak-sambodhi (Anuoduoluo Sanmiao Sanputi, unsurpassed, complete and perfect enlightenment), to perfect the ten powers, the four fearlessnesses, and the eighteen unshared dharmas, to turn the wheel of the Dharma, to roar the great lion's roar, and to rain down the great Dharma rain, causing all
眾生得滿足故。令諸眾生得清凈法眼。令諸外道息諍論故。欲使本願得圓滿故。於一切法得自在故。不為世間八法所染。猶如蓮花不著於水。
天人獻草
本行經云。菩薩念言。我今至菩提場欲作何座。時凈居天白言。大聖仁者。過去諸佛皆坐草座而取正覺。菩薩思惟。誰能與我如是之草。帝釋天王即化其身為刈草人。不近不遠右邊而立刈取于草。其草青綠顏色猶如孔雀項毛柔軟滑澤。而手觸時猶如微細迦尸迦衣。色妙青香。菩薩見於彼人刈如是草。漸至人邊寬緩問言。仁者汝何名字。其人答言我名吉祥。菩薩聞已心大歡喜。如是思惟。我今欲求吉祥。他人吉祥以名。吉祥在於我前。我今決當得證阿耨多羅三藐三菩提。如是思惟出妙音聲。復語刈草之人。仁者汝能與我草否。彼人答言我能與之。即便刈草以奉菩薩。其草凈妙。菩薩即取彼草一把手自執持。當時菩薩取草之時。其地六種震動。當是時。菩薩將此草安詳徐步向于菩提樹下。以為草座而取正覺。利益眾生悉皆得度。
龍王讚歎
本行經云。菩薩持草行時。空中忽有青雀．拘翅羅鳥．孔雀．白鶴．迦陵頻伽共命之鳥。數各五百右繞隨飛。復有天子天女亦各五百。各執寶瓶散諸香華圍繞而行。其地搖動。彼地有一龍王名曰迦茶。其龍長
【現代漢語翻譯】 現代漢語譯本：爲了使眾生得到滿足，爲了使所有眾生獲得清凈的法眼（dharma eye），爲了使所有外道停止爭論，爲了使最初的誓願得以圓滿，爲了在一切法中獲得自在，不被世間的八法所污染，就像蓮花不沾染水一樣。
天人獻草
《本行經》中說，菩薩心想：『我現在到了菩提場（Bodhimanda）要用什麼作為座位呢？』這時，凈居天（Suddhavasa）稟告說：『大聖仁者，過去的諸佛都是坐在草座上而證得正覺（Enlightenment）。』菩薩思惟：『誰能給我這樣的草呢？』帝釋天王（Indra）就幻化成一個割草人，不遠不近地站在右邊割草。那草青綠，顏色猶如孔雀的頸毛，柔軟光滑，用手觸控時就像細微的迦尸迦衣（Kashika cloth）。顏色美妙，氣味清香。菩薩看見那人割著這樣的草，慢慢地走到那人身邊，和緩地問道：『仁者，你叫什麼名字？』那人回答說：『我名叫吉祥。』菩薩聽了，心裡非常歡喜，這樣思惟：『我現在想要求得吉祥，他人以吉祥為名，吉祥就在我面前。我今必定能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』這樣思惟著，發出美妙的聲音，又對割草人說：『仁者，你能把草給我嗎？』那人回答說：『我能給你。』就割了草獻給菩薩。那草非常乾淨美好。菩薩就取了那草一把，用手拿著。當時菩薩取草的時候，大地六種震動。當時，菩薩拿著這草，安詳地慢慢地走向菩提樹（Bodhi tree）下，用草作為座位而證得正覺，利益眾生，使他們全部得到解脫。
龍王讚歎
《本行經》中說，菩薩拿著草行走時，空中忽然有青雀、拘翅羅鳥（Kokila bird）、孔雀、白鶴、迦陵頻伽（Kalavinka bird）、共命之鳥，每種鳥各有五百隻，向右繞著菩薩隨之飛行。又有天子天女也各有五百，各自拿著寶瓶，散著各種香花，圍繞著菩薩行走。大地搖動。那地方有一條龍王名叫迦茶（Kacha），那龍很長
【English Translation】 English version: Because sentient beings obtain satisfaction. To cause all sentient beings to obtain the pure Dharma eye. To cause all non-Buddhists to cease arguing. Desiring to cause the original vows to be fulfilled. To obtain freedom in all dharmas. Not to be defiled by the eight worldly dharmas, just as a lotus flower does not adhere to water.
Offering of Grass by Devas
The Ben Xing Jing (Sutra of Fundamental Conduct) says: 'The Bodhisattva thought: 'Now that I have arrived at the Bodhimanda (place of enlightenment), what shall I use as a seat?' At that time, the Suddhavasa (Pure Abode) devas reported: 'Great Sage, benevolent one, all Buddhas of the past attained perfect enlightenment (Enlightenment) sitting on seats of grass.' The Bodhisattva pondered: 'Who can give me such grass?' Indra (King of the Gods) then transformed himself into a grass cutter, standing neither too close nor too far on the right side, cutting the grass. The grass was green, its color like the neck feathers of a peacock, soft and smooth, and when touched by hand, it was like fine Kashika cloth. Its color was wonderfully blue and fragrant. The Bodhisattva saw that person cutting such grass, gradually approached the person, and gently asked: 'Benevolent one, what is your name?' The person replied: 'My name is Auspicious.' Upon hearing this, the Bodhisattva was greatly pleased and thought: 'Now I wish to seek auspiciousness, and another person has auspiciousness as their name. Auspiciousness is before me. I shall certainly attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).' Thinking thus, he uttered a wonderful sound and again said to the grass cutter: 'Benevolent one, can you give me the grass?' The person replied: 'I can give it to you.' He then cut the grass and offered it to the Bodhisattva. The grass was pure and wonderful. The Bodhisattva then took a handful of the grass and held it in his hand. At that time, when the Bodhisattva took the grass, the earth shook in six ways. At that time, the Bodhisattva took this grass and walked calmly and slowly towards the Bodhi tree, using the grass as a seat to attain perfect enlightenment, benefiting sentient beings and enabling them all to be liberated.
Praise of the Dragon King
The Ben Xing Jing says: 'As the Bodhisattva walked holding the grass, suddenly in the sky there were bluebirds, Kokila birds, peacocks, white cranes, Kalavinka birds, and Jivamjivaka birds, each in groups of five hundred, flying to the right following him. Furthermore, there were also five hundred devas and goddesses, each holding jeweled vases, scattering various fragrant flowers, walking around him. The earth shook. In that place, there was a Dragon King named Kacha, and that dragon was long.'
壽經歷劫數。曾見往昔諸佛經過。又龍日月晝夜甚長。睡眠未久見大地動復聞震聲。即便驚寤。從自宮殿即出觀看。見自居處不遠有一菩薩安詳而行。龍王見其菩薩預知先瑞。猶如過去諸大菩薩發心欲向菩提樹下一種無異。見是相已更無疑心。決定知此菩薩當證阿耨多羅三藐三菩提。爾時黑色龍王有一龍妃名曰金光。與諸龍女等各執諸妙香華雜色衣服寶幢幡蓋種種珍寶奉上供養。作諸天樂其聲微妙。歌詠贊嘆合十指掌在菩薩前頭面頂禮。菩薩語龍王言。如汝所說。我今必成阿耨多羅三藐三菩提廣度眾生。
坐菩提座
莊嚴經云。爾時菩薩向菩提場時。無量菩薩並諸天眾。各各莊飾菩提之樹。其菩提樹高顯殊特。百億由旬七寶所成。有八萬四千。一一皆愿菩薩坐其樹下得成正覺。一一樹下各隨色類敷師子座。悉以眾寶莊嚴。爾時菩薩示現取草周遍敷設。如師子王具足勢力精進堅固。無諸過失。尊貴自在智慧覺悟有大名稱。降伏眾魔摧諸外道。具足如是種種功德。將證菩提而面向東。于凈草上結加趺坐。端身正念發大誓言。我今若不證得無上菩提。寧可碎是身。終不起此座。爾時菩薩升菩提座。即證方廣神通遊戲首楞嚴定。得是定已。現身各各坐彼師子之座。一一身上皆具眾妙相好莊嚴。其餘菩薩並諸天人各
【現代漢語翻譯】 現代漢語譯本：壽命經歷無數劫。曾經見過往昔的諸佛經過。又龍、日月晝夜極其漫長，睡眠時間不長就見到大地震動，又聽到震耳欲聾的聲音，便立即驚醒。從自己的宮殿出來觀看，見到離自己居住的地方不遠處有一位菩薩安詳地行走。龍王見到這位菩薩，預知這是吉祥的徵兆，猶如過去諸大菩薩發心想要前往菩提樹下一樣。見到這樣的景象后，心中更加沒有疑惑，確定這位菩薩必定證得阿耨多羅三藐三菩提（無上正等正覺）。當時，黑色的龍王有一位龍妃，名叫金光，與眾多的龍女等各自拿著各種美妙的香花、各色衣服、寶幢、幡蓋、各種珍寶，奉獻供養。演奏各種美妙的天樂，歌詠贊嘆，合起十指手掌，在菩薩面前頭面頂禮。菩薩對龍王說：『正如你所說，我如今必定成就阿耨多羅三藐三菩提，廣度眾生。』
坐菩提座
《莊嚴經》中說：當時菩薩前往菩提道場時，無量的菩薩以及諸天眾，各自莊嚴菩提樹。那些菩提樹高大顯赫，非常特別，高達百億由旬（長度單位），由七寶所成。共有八萬四千棵，每一棵都希望菩薩坐在其樹下得成正覺。每一棵樹下都根據樹的顏色鋪設獅子座，全部用各種珍寶莊嚴。當時菩薩示現取草，周遍鋪設。如同獅子王一樣，具足勢力，精進堅固，沒有各種過失，尊貴自在，智慧覺悟，有很大的名聲，降伏眾魔，摧毀各種外道。具足如此種種功德，將要證得菩提，而面向東方，在乾淨的草上結跏趺坐，端正身心，正念現前，發出大誓言：『我如今若不能證得無上菩提，寧可粉碎此身，終究不起此座。』當時菩薩升上菩提座，立即證得方廣神通遊戲首楞嚴定（一種禪定）。得到這種禪定后，現身在每一位菩薩面前，各自坐在獅子座上，每一位菩薩身上都具足各種美妙的相好莊嚴。其餘的菩薩以及諸天人各自……
【English Translation】 English version: His lifespan had passed through countless kalpas. He had seen the Buddhas of the past pass by. Moreover, the days and nights of dragons, the sun, and the moon are exceedingly long. Before he had slept for long, he saw the earth shake and heard a deafening sound. He immediately awoke in surprise. Leaving his palace, he went out to observe and saw a Bodhisattva walking peacefully not far from where he lived. The Dragon King, upon seeing this Bodhisattva, foresaw an auspicious omen, just like the great Bodhisattvas of the past who aspired to go beneath the Bodhi tree. Seeing this sign, he had no further doubts in his mind, and he was certain that this Bodhisattva would attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). At that time, the black Dragon King had a dragon queen named Golden Light, who, along with many dragon daughters, each held various exquisite fragrant flowers, colorful garments, jeweled banners, canopies, and various treasures to offer as a tribute. They played various celestial music, the sounds of which were subtle and wonderful, singing praises, and with their ten fingers joined in reverence, they bowed their heads and faces to the ground before the Bodhisattva. The Bodhisattva said to the Dragon King, 'As you have said, I will surely attain Anuttara-samyak-sambodhi and extensively liberate sentient beings.'
Sitting on the Bodhi Seat
The Sutra of Adornment states: At that time, when the Bodhisattva was heading towards the Bodhi field, countless Bodhisattvas and celestial beings each adorned the Bodhi trees. These Bodhi trees were tall, prominent, and extraordinary, reaching a height of a hundred billion yojanas (a unit of length), made of the seven treasures. There were eighty-four thousand of them, each wishing for the Bodhisattva to sit beneath it and attain perfect enlightenment. Beneath each tree, a lion's seat was placed according to the color of the tree, all adorned with various treasures. At that time, the Bodhisattva manifested by taking grass and spreading it all around. Like a lion king, he possessed complete power, was diligent and steadfast, without any faults, noble and free, wise and enlightened, with great renown, subduing all demons and destroying all heretics. Possessing such virtues, he faced the east, preparing to attain Bodhi, and sat in the lotus position on the clean grass, upright in body and mind, with right mindfulness present, making a great vow: 'If I do not attain unsurpassed Bodhi, I would rather shatter this body than rise from this seat.' At that time, the Bodhisattva ascended the Bodhi seat and immediately attained the Samadhi of Heroic Progress (Śūraṅgama-samādhi), a state of vast and profound spiritual power and playful ease. Having attained this Samadhi, he manifested himself before each Bodhisattva, each sitting on a lion's seat, each body adorned with various exquisite marks and characteristics. The remaining Bodhisattvas and celestial beings each...
各皆謂菩薩獨坐其座。由定力故。能令地獄餓鬼閻羅王界及諸人天皆見菩薩坐菩提座。菩薩放大光明遍照十方諸佛剎土。
魔王得夢
本行經云。爾時菩薩從於眉間放白毫光。遍照魔王宮殿。翳彼諸魔之光。魔王波旬于睡眠中得三十二種惡夢。夢見宮殿震動忽然失火。墻壁頹落盡為瓦礫。塵土坌亂穢惡充滿。像馬倒死鳥羽毻落。泉水枯乾樹木摧折。身體寒熱面貌痿黃。咽喉乾燥喘息不停。衣裳垢膩天冠墮落。天主號哭魔軍憂惱。魔子大叫魔民逃散。刀仗損失樂器破壞。左右遠離朋友仇怨。玉女赤露諸女啼哭。心緒昏亂恐怖不樂。仙言不吉神唱不祥。諸方馳走無處自在。魔王得是不祥之夢。內懷恐懼心意不安。普喚至一切諸魔眷屬皆令集聚。向說夜夢所見之事。我應不久必失此處。恐畏更有大福德人來生此處。即召地居諸天．諸魔兵眾．諸龍夜叉八部等眾而來之言。今有釋迦種姓之子欲取菩提。我等相共至於彼處。斷其如此勇猛之心。勿令取證菩提。
魔子諫父
本行經云。爾時魔王長子商主白父王言。而今父王欲共悉達菩薩而作怨仇。唯恐后時悔無所及。魔王告子。咄汝小兒愚闇淺短。未曾知我變化神通。未曾睹我自在威力。商王答父言。兒非不知父王神通威力。但父王而未知悉達菩薩廣大
【現代漢語翻譯】 現代漢語譯本 他們都認為菩薩獨自坐在座位上。由於禪定的力量，能夠使地獄、餓鬼、閻羅王界以及所有的人和天都看見菩薩坐在菩提座上。菩薩放出巨大的光明，遍照十方諸佛的剎土（佛國凈土）。
魔王的夢
《本行經》中說，當時菩薩從眉間放出白毫光，遍照魔王的宮殿，遮蔽了所有魔的光芒。魔王波旬（Mara, 佛教中阻礙修行的惡魔）在睡眠中做了三十二種惡夢。夢見宮殿震動，忽然失火，墻壁倒塌，全部變成瓦礫，塵土飛揚，污穢不堪。大象和馬倒地而死，鳥的羽毛脫落。泉水枯竭，樹木摧折。身體忽冷忽熱，面容憔悴發黃。咽喉乾燥，喘息不停。衣裳污垢油膩，天冠墜落。天主號啕大哭，魔軍憂愁煩惱。魔子大聲叫喊，魔民四處逃散。刀槍損失，樂器破壞。左右侍從離去，朋友變成仇敵。玉女赤身裸體，眾女啼哭。心緒昏亂，恐懼不樂。仙人的話語不吉利，神明的歌唱不祥瑞。四處奔走，無處安身。魔王做了這些不祥的夢，內心充滿恐懼，心神不安。於是召集所有魔的眷屬，讓他們都聚集起來，向他們講述夜裡夢見的事情：『我應該不久就會失去這個地方。恐怕有更有大福德的人要來生於此處。』於是召來地居諸天、諸魔兵眾、諸龍夜叉八部等眾，對他們說：『現在有釋迦（Sakya, 釋迦族）種姓之子想要證取菩提（Bodhi, 覺悟）。我們一起到他那裡去，斷絕他如此勇猛之心，不要讓他證得菩提。』
魔子勸諫父親
《本行經》中說，當時魔王的長子商主（Name of a Mara's son）對父王說：『現在父王您要和悉達（Siddhartha, 喬達摩·悉達多，釋迦牟尼佛的本名）菩薩結下怨仇，恐怕以後後悔也來不及了。』魔王告訴兒子：『哼，你這小兒，愚蠢無知，見識短淺。未曾知道我的變化神通，未曾見過我的自在威力。』商主回答父親說：『兒子並非不知道父王的神通威力，只是父王您還不知道悉達菩薩的廣大。
【English Translation】 English version They all thought that the Bodhisattva was sitting alone on his seat. Because of the power of Samadhi (state of meditative consciousness), he could enable hells, hungry ghosts, the realm of King Yama, and all humans and devas (gods) to see the Bodhisattva sitting on the Bodhi seat. The Bodhisattva emitted great light, illuminating all the Buddha-lands in the ten directions.
The Dream of the Mara King
The Ben Xing Jing (Sutra of the Fundamental Conduct) says: At that time, the Bodhisattva emitted a white ray of light from between his eyebrows, illuminating the palace of the Mara King, obscuring the light of all the Maras. The Mara King, Mara Papiyas (Evil one, demon), had thirty-two kinds of bad dreams in his sleep. He dreamed that the palace was shaking and suddenly caught fire, the walls collapsed and turned into rubble, dust was scattered and filled with filth. Elephants and horses fell and died, birds' feathers fell out. Springs dried up, trees were broken. His body was hot and cold, his face was withered and yellow. His throat was dry, his breathing was incessant. His clothes were dirty and greasy, his heavenly crown fell off. The Lord of the Devas (gods) cried, and the Mara army was worried and annoyed. The Mara's son shouted loudly, and the Mara people fled in all directions. Knives and weapons were lost, and musical instruments were destroyed. Those on the left and right left, and friends became enemies. Jade women were naked, and all the women were crying. His mind was confused, fearful, and unhappy. The words of the immortals were ominous, and the songs of the gods were inauspicious. He ran around in all directions and had nowhere to be at ease. The Mara King had these inauspicious dreams, and his heart was filled with fear and unease. He summoned all the Mara's family members and had them all gather together, and told them about what he had seen in his dream: 'I should lose this place soon. I am afraid that someone with even greater merit will be born here.' Then he summoned the earth-dwelling devas, the Mara soldiers, the dragons, yakshas (a type of mythical being), and the eightfold assembly, and said to them: 'Now there is a son of the Sakya (Sakya clan) lineage who wants to attain Bodhi (Enlightenment). Let us go together to that place and cut off his courageous heart, and not let him attain Bodhi.'
The Mara's Son Admonishes His Father
The Ben Xing Jing says: At that time, the eldest son of the Mara King, Shangzhu (Name of a Mara's son), said to his father: 'Now, Father, you want to make enemies with Siddhartha (Siddhartha Gautama, the original name of Sakyamuni Buddha) Bodhisattva, I am afraid that it will be too late to regret it later.' The Mara King told his son: 'Humph, you little child, you are foolish and ignorant, and your knowledge is shallow. You have never known my transformations and supernatural powers, and you have never seen my free and powerful power.' Shangzhu replied to his father: 'It is not that your son does not know your divine power, Father, but you do not know the vastness of Siddhartha Bodhisattva.'
神通福德威力。然則父王至於彼邊應當自見。魔王波旬不取其子之言。即召四種兵眾。所謂象兵．馬兵．車兵．步兵。百千萬億天神鬼兵。形容可畏。皆執弓箭刀劍器仗。擎山持杵作大威猛。魔王率領向菩提樹下。魔王軍眾遙見菩薩坐師子座。不驚不怖不搖不動。身體赫弈猶如金山。放大光明不可譬喻。魔王軍眾悉皆退散。魔王見已心大恐怖。猶懷我慢不肯回還。復告軍眾莫驚莫怖莫畏莫走。此乃是我試彼心。看我今更慰喻彼看其起離菩提樹下。不令菩薩在此菩提樹下而成正覺也。
魔女妶媚
本行經云。魔王波旬不取長子商主咨諫。告諸女言。汝等諸女宜至彼釋種子邊。試觀其心有欲情否。其諸魔女聽王來已。相與安詳向菩薩所。于菩薩前示現種種婦女媚惑諂曲之事。復將香華散菩薩上。復以種種五欲之事勸請菩薩觀看。其而觀其心情為有欲心姿態。魔女見於菩薩深心寂定。本來清凈無濁無垢。面目清凈猶如蓮華從水中出而不染著。如須彌山確然不動。善攝諸根調伏心意。彼等既見菩薩如是。皆生慚愧羞恥之心。諸魔女等善解女人幻惑之法。更加情態益顯嬌姿莊嚴其身。示現美妙音辭巧便來媚。菩薩答言。汝宿命有福受得天身。不念無常而作妖媚。形體雖好而心不正。汝輩故來亂人善意。非清凈種。革
【現代漢語翻譯】 現代漢語譯本 神通福德威力。然而父王如果到那邊去，應當自己去看。魔王波旬（Māra Pāpīyas，佛教中的惡魔）不聽從他兒子的話，立即召集四種軍隊，即像兵、馬兵、車兵、步兵，以及成百上千萬億的天神鬼兵，他們的形象可怕，都拿著弓箭、刀劍等武器，擎著山、拿著杵，顯得非常威猛。魔王率領他們向菩提樹下進發。魔王的軍隊遠遠地看見菩薩坐在獅子座上，不驚慌、不害怕、不搖動，身體光芒四射，猶如金山，放出不可比擬的光明。魔王的軍隊全部退散。魔王見了，心中非常恐怖，但仍然懷著我慢之心，不肯回頭，又告訴他的軍隊說：『不要驚慌、不要害怕、不要畏懼、不要逃跑。這只是我試探他的心，看我現在再去慰問他，看他是否會離開菩提樹下，不讓菩薩在這裡菩提樹下成就正覺。』
魔女獻媚
《本行經》中說，魔王波旬不聽從長子商主的勸諫，告訴眾魔女說：『你們這些魔女應該到那位釋迦族（Śākya，釋迦牟尼佛的種族）的修行者那裡去，試探他的心是否有情慾。』那些魔女聽了魔王的話后，一起慢慢地走向菩薩所在的地方，在菩薩面前示現各種婦女的媚惑和諂媚之態，又將香花撒在菩薩身上，又用各種五欲之事勸請菩薩觀看，以此來觀察他的心情是否有情慾的姿態。魔女們看到菩薩內心深沉寂靜，本來就清凈無染無垢，面容清凈猶如蓮花從水中生出而不沾染污泥，像須彌山（Sumeru，佛教宇宙觀中的聖山）一樣堅定不動，善於攝持諸根，調伏心意。她們看到菩薩這樣，都生起了慚愧羞恥之心。這些魔女們善於運用女人幻惑之法，更加賣弄風情，更加顯露嬌媚的姿態，莊嚴自己的身體，示現美妙的言辭和巧妙的辯辭來獻媚。菩薩回答說：『你前世有福，所以能得到天人的身體，卻不念及無常，反而作妖媚之態。形體雖然美好，但心卻不正。你們故意來擾亂別人的善意，不是清凈的種子。革』
【English Translation】 English version With supernatural powers, merit, and might. However, if the Father-King goes to that side, he should see for himself.' Māra Pāpīyas (the Evil One in Buddhism) did not heed the words of his son. He immediately summoned the four kinds of troops: elephant soldiers, horse soldiers, chariot soldiers, and foot soldiers, as well as hundreds of millions of billions of celestial and demonic soldiers. Their appearance was terrifying. All held bows, arrows, swords, and other weapons, supporting mountains and wielding clubs with great ferocity. The Demon King led them towards the Bodhi tree. From afar, the Demon King's army saw the Bodhisattva sitting on the lion throne, unafraid, unstartled, unmoving. His body shone brilliantly like a golden mountain, emitting incomparable light. The Demon King's army all scattered and retreated. Seeing this, the Demon King was greatly terrified, but still harboring his arrogance, he refused to turn back. He then told his troops, 'Do not be alarmed, do not be afraid, do not be fearful, do not flee. This is merely my testing of his mind. Watch as I now go to console him and see if he will leave the Bodhi tree, so that the Bodhisattva will not attain perfect enlightenment under this Bodhi tree.'
The Temptation of the Demon Maidens
The Ben Xing Jing says: 'Māra Pāpīyas did not heed the advice of his eldest son, Shangzhu. He told the demon maidens, 'You maidens should go to that Śākya (the clan of Śākyamuni Buddha) ascetic and test his mind to see if he has any desire.' Having heard the king's words, the demon maidens together slowly approached the Bodhisattva's location. In front of the Bodhisattva, they displayed various seductive and flattering behaviors of women. They also scattered fragrant flowers on the Bodhisattva and used various objects of the five desires to entice the Bodhisattva to look, thereby observing his mood for any signs of desire. The demon maidens saw that the Bodhisattva's mind was deeply serene, originally pure, without turbidity or defilement. His face was pure like a lotus flower emerging from the water without being stained. Like Mount Sumeru (the sacred mountain in Buddhist cosmology), he was steadfast and unmoving, skillfully restraining his senses and subduing his mind. When they saw the Bodhisattva in this way, they all felt ashamed and embarrassed. These demon maidens, skilled in the illusory arts of women, further enhanced their allure, displaying even more coquettish postures, adorning their bodies, and presenting beautiful words and clever arguments to seduce him. The Bodhisattva replied, 'You have received a heavenly body due to your past merits, but you do not contemplate impermanence and instead engage in seductive behavior. Although your forms are beautiful, your hearts are not upright. You deliberately come to disturb the good intentions of others, you are not seeds of purity. Begone.'
囊盛穢。汝來何為。去。吾不用。今阿母等不安天上何為橫來。佛指魔女變成老母。發白面皺不能自復。
魔軍拒戰
本行經云。時魔王言。此人不可以五欲惑之。更設美言慰喻令去。仁沙門釋子自小來。未見戰鬥刀兵甚可怖畏。又仁莫共他作怨仇。貪嗔癡業。仁宜速去。菩薩諦觀確然不從。既不動身亦不移坐。語魔王言。我今已坐金剛牢固結加趺坐。甚難破壞。魔王聞已發嗔恚言。率領四種兵眾象馬步車諸雜軍等。幡旗麾纛羽蓋旍旗。多諸夜叉悉食人肉善解神射。各把䩕弓執持利箭槊矛劍戟刀棒金剛斗輪鐵鉞種種諸仗駕。千萬億象駝馬車放大吼聲。虛空充塞。復有無量諸龍各各皆乘大黑雲隊。放閃電雹氛霏亂下。時魔波旬手執利劍向菩薩言。截汝身體。菩薩答言。汝魔波旬及諸軍眾百千萬億悉如汝身。盡力來此。彼等皆不能動我一毛。況割身體作我障礙欲妨菩提。令我不得取阿耨多羅三藐三菩提。我終不起離於此處余樹下坐。
魔眾拽瓶
雜寶藏經云。爾時如來在菩提樹下巍然端坐。惡魔波旬將入十億眾欲來壞佛。至如來所而作是言。悉達太子汝獨一身何能坐此。汝可起去。若不去者我捉汝腳擲著海外。佛言。我觀世間無能擲我著海外者。佛告波旬。汝於前世但曾作一寺主。受一日八戒。
【現代漢語翻譯】 現代漢語譯本：
'裝滿污穢之物。你來這裡做什麼？走開。我不需要你。現在我的母親們在天上安好，你為何無端前來？' 佛陀指向魔女，魔女變成老婦，頭髮變白，面容佈滿皺紋，無法恢復原貌。 魔軍拒戰 《本行經》記載：當時魔王說：'這個人不能用五欲來迷惑他，應該用好言好語來勸慰他離開。沙門釋迦之子從小到大，沒見過戰鬥刀兵，一定非常害怕。而且你不要與他人結怨，產生貪嗔癡等惡業。你還是趕快離開吧。' 菩薩仔細觀察，堅決不聽從，既不移動身體，也不離開座位。他對魔王說：'我現在已經坐在金剛牢固的結跏趺坐上，很難破壞。' 魔王聽后勃然大怒，率領四種兵眾，包括象兵、馬兵、步兵、車兵等各種軍隊，以及幡旗、麾纛、羽蓋、旍旗等。還有許多夜叉（Yaksa，一種食人鬼神），擅長射箭，各自拿著䩕弓，手持利箭、槊矛、劍戟、刀棒、金剛斗輪、鐵鉞等各種兵器。千萬億的象、駝、馬、車發出巨大的吼聲，充塞虛空。還有無數的龍（Naga，印度神話中的蛇神），各自乘坐巨大的黑雲，放出閃電和冰雹，紛紛亂下。當時魔王波旬（Mara，佛教中的魔王）手執利劍，向菩薩說：'我要砍斷你的身體！' 菩薩回答說：'你魔波旬以及你的軍隊，即使有百千萬億，都像你一樣，盡力來到這裡，他們也不能動我一根毫毛，更何況是割斷我的身體，阻礙我，妨礙我證得菩提（Bodhi，覺悟），使我不能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。我終究不會起身離開這裡，到其他樹下坐。' 魔眾拽瓶 《雜寶藏經》記載：當時如來（Tathagata，佛的稱號）在菩提樹下巍然端坐。惡魔波旬帶領十億軍隊，想要破壞佛陀。來到如來所在的地方，說道：'悉達多太子（Siddhartha，釋迦牟尼的本名），你獨自一人，怎麼能坐在這裡？你應該起身離開。如果不離開，我就抓住你的腳，把你扔到海外。' 佛陀說：'我看世間沒有人能把我扔到海外。' 佛陀告訴波旬：'你前世只不過做過一個寺廟的住持，受過一日八戒。'
【English Translation】 English version:
'A sack of filth. What are you doing here? Go away. I don't need you. Now that my mothers are well in heaven, why do you come here for no reason?' The Buddha pointed at the demoness, who transformed into an old woman, her hair turned white, her face wrinkled, unable to revert to her original form. The Demon Army Refuses to Fight The Ben Xing Jing (Sutra of Intrinsic Action) says: At that time, the demon king said, 'This person cannot be deluded by the five desires. We should use kind words to persuade him to leave. The Shramana (ascetic) Shakya's (釋迦，referring to Siddhartha Gautama) son has never seen battle or weapons since he was a child, so he must be very afraid. Moreover, you should not make enemies with others, creating evil karma of greed, anger, and ignorance. You should leave quickly.' The Bodhisattva (菩薩，enlightenment being) observed carefully and firmly refused to listen, neither moving his body nor leaving his seat. He said to the demon king, 'I am now sitting in the adamantine (diamond-like) firm lotus position, which is very difficult to destroy.' Upon hearing this, the demon king Mara (魔王，demon king) became enraged and led four kinds of troops, including elephant soldiers, horse soldiers, infantry, chariot soldiers, and various other armies, along with banners, streamers, feathered canopies, and flags. There were also many Yakshas (夜叉，a type of flesh-eating spirit) who were skilled archers, each holding a dan gong (䩕弓，a type of bow), wielding sharp arrows, spears, lances, swords, halberds, clubs, vajra (金剛，diamond/thunderbolt) wheels, iron axes, and various other weapons. Millions of elephants, camels, horses, and chariots emitted loud roars, filling the void. There were also countless Nagas (龍，serpent deities) each riding on a large black cloud, releasing lightning and hail, falling in disarray. At that time, the demon king Mara held a sharp sword and said to the Bodhisattva, 'I will cut off your body!' The Bodhisattva replied, 'You, demon Mara, and your army, even if there are hundreds of millions, all like you, coming here with all your might, they cannot move a single hair on my body, let alone cut off my body, obstruct me, hinder me from attaining Bodhi (菩提，enlightenment), preventing me from attaining Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提，unsurpassed perfect enlightenment). I will never get up and leave this place to sit under another tree.' The Demon Crowd Pulls the Vase The Za Bao Zang Jing (Sutra of Miscellaneous Treasures) says: At that time, the Tathagata (如來，'Thus Gone One', an epithet of the Buddha) was sitting upright and dignified under the Bodhi tree. The evil demon Mara led a billion troops, wanting to destroy the Buddha. Arriving at the place where the Tathagata was, he said, 'Prince Siddhartha (悉達多太子，the Buddha's given name), you are alone, how can you sit here? You should get up and leave. If you do not leave, I will grab your feet and throw you into the sea.' The Buddha said, 'I see that there is no one in the world who can throw me into the sea.' The Buddha told Mara, 'In your previous life, you were only the abbot of a temple, observing the eight precepts for one day.'
佈施辟支佛一缽之食。故生第六梵天為大魔王。而我于阿僧祗劫廣修功德。供養無量諸佛。亦復供養聲聞．緣覺之人不可計數。波旬言太子。汝道我昔一日持戒。施辟支佛食。信有真實。汝自道者誰為證知。佛即以手指地言。此地證我作是語。時一切大地六種震動。無量地神從地涌出。頭面作禮胡跪合掌而白佛言。世尊。我為作證。如佛所說真實不虛。佛語波旬。汝今先能動此凈瓶。然後可能擲我著于海外。時魔波旬及八十億眾盡其神力不能令動凈瓶。魔王軍眾悉皆退散。
地神作證
本行經云。爾時菩薩即以右手指于地言。此地能生一切物。無有相。為平等行。此證明我終不虛。唯愿現前真實說。是時地神從於地下忽然踴出。胡跪合掌曲躬恭敬向菩薩言。最大丈夫。我證明汝。我知于汝。往昔世時千萬億劫施無遮會。作是語已其地遍及三千大千世界六種震動。猶如打鐘震遍吼等具十八相。魔王軍眾皆悉退散。勢屈不如各各奔走。自然恐怖不能安心。是時或象蹶倒駝馬乏臥。或車腳折弓箭刀槍從於手中自然落地。堅固鎧甲破碎損壞去離於身爭競逃竄。或覆其面踣地而眠。或走投山。或入地穴。皆失本心荒迷倒地。或有迴心歸依菩薩請乞救護養育於我。其有依倚于菩薩者。不失本心。時其波旬聞大地聲。心
【現代漢語翻譯】 現代漢語譯本 佈施一位辟支佛（梵文：Pratyekabuddha，意為獨覺佛）一缽食物，（波旬）因此生於第六梵天，成為大魔王。而我于無數阿僧祗劫（梵文：asaṃkhyeya-kalpa，意為無數大劫）中廣修功德，供養無量諸佛，也供養了不可計數的聲聞（梵文：Śrāvaka，意為聽聞佛法者）、緣覺（與辟支佛同義）之人。波旬說：『太子，你說我過去有一天持戒，佈施辟支佛食物，我相信這是真實的。但你自己所說的事，誰能為你作證呢？』佛立即用手指著大地說道：『此地可以為我作證。』當時，一切大地發生六種震動，無數地神從地涌出，頭面著地，以胡跪（一種跪姿）合掌的姿勢對佛說：『世尊，我等可以為佛作證，如佛所說，真實不虛。』佛對波旬說：『你現在先能移動這個凈瓶，然後才可能將我擲到海外。』當時，魔王波旬及其八十億眷屬用盡神力，也不能使凈瓶移動分毫。魔王的軍隊全部潰散。
地神作證
《本行經》中記載：當時，菩薩立即用右手指著大地說道：『此地能生長一切事物，但本身沒有形相，以平等之心行事。此地可以證明我所說不虛，唯愿現前真實地說明。』這時，地神從地下忽然涌出，以胡跪合掌、彎腰恭敬的姿勢對菩薩說：『偉大的大丈夫，我可以為你作證，我知道你過去世時，在千萬億劫中舉行無遮大會（一種廣行佈施的法會）。』說完這些話后，大地遍及三千大千世界（佛教宇宙觀中的一個單位世界）發生六種震動，猶如敲鐘一般，震動遍及，吼聲等具備十八種相。魔王的軍隊全部潰散，勢力衰竭，各自奔逃，內心恐懼不安。當時，有的象跪倒，駱駝和馬疲憊地臥倒，有的車腳折斷，弓箭刀槍從手中自然掉落，堅固的鎧甲破碎損壞，脫離身體，爭相逃竄。有的用手摀住臉倒在地上睡覺，有的逃到山裡，有的鉆入地穴，都失去了本心，荒亂迷惑地倒在地上。也有的回心轉意，歸依菩薩，請求救護養育。那些依附於菩薩的人，沒有失去本心。當時，波旬聽到大地的聲音，心中...
【English Translation】 English version By offering a bowl of food to a Pratyekabuddha (one who attains enlightenment independently), (Pāpīyas) was born in the Sixth Brahmā Heaven as the Great Demon King. But I have cultivated merit extensively for countless asaṃkhya-kalpas (incalculable eons), making offerings to countless Buddhas, and also making offerings to countless Śrāvakas (disciples who hear the teachings) and Pratyekabuddhas. Pāpīyas said, 'Prince, you say that I once observed precepts for a day and offered food to a Pratyekabuddha; I believe that is true. But who will testify to what you say?' The Buddha immediately pointed to the earth and said, 'This earth can testify to what I say.' At that moment, the entire earth shook in six ways, and countless earth deities emerged from the earth, prostrating with their heads to the ground, kneeling with folded palms, and said to the Buddha, 'World Honored One, we will testify for the Buddha. What the Buddha says is true and not false.' The Buddha said to Pāpīyas, 'If you can first move this clean vase, then you might be able to throw me overseas.' At that time, the Demon King Pāpīyas and his eighty billion followers exhausted their divine powers but could not move the clean vase even slightly. The Demon King's army all scattered.
Earth Deities Testify
The Běnxíng Jīng (Sūtra of Fundamental Conduct) states: At that time, the Bodhisattva immediately pointed to the earth with his right hand and said, 'This earth can produce all things, but it has no form itself, acting with equality. This earth can prove that what I say is not false. I only wish it would truthfully declare what is before us.' At that moment, earth deities suddenly emerged from beneath the earth, kneeling with folded palms, bowing respectfully to the Bodhisattva, and said, 'Great hero, I can testify for you. I know that in past lives, for millions of billions of kalpas, you held unobstructed assemblies of giving (a Dharma assembly for extensive giving).' After saying these words, the earth throughout the three thousand great thousand worlds (a unit of the universe in Buddhist cosmology) shook in six ways, like the sound of a bell, the shaking pervading, with roars and other eighteen characteristics. The Demon King's army all scattered, their strength exhausted, each fleeing, their hearts terrified and uneasy. At that time, some elephants knelt down, camels and horses lay down exhausted, some chariot wheels broke, bows, arrows, knives, and spears naturally fell from their hands, solid armor shattered and broke, leaving their bodies, scrambling to escape. Some covered their faces and fell asleep on the ground, some fled to the mountains, some entered caves, all losing their minds, confused and bewildered, falling to the ground. Some turned their hearts back, taking refuge in the Bodhisattva, begging for rescue and care. Those who relied on the Bodhisattva did not lose their minds. At that time, Pāpīyas heard the sound of the earth, and his heart...
大恐怖悶絕躄地不知東西。波旬唯聞空中而作是言。悉令滅盡莫放波旬。魔王軍眾競共奔走。
魔子懺悔
本行經云。魔王波旬長子名曰商主。即以頭面禮菩薩足。乞求懺悔白言。大善聖子愿聽我父發落辭謝。凡愚淺短猶如小兒無有智慧。我今忽來惱亂聖子。將諸魔眾現種種相恐怖聖子。我于已前曾咨父言。以中正心雖有智人善解諸術。猶尚不能降伏于彼悉達太子。況復我等。但願聖子恕亮我父。我父無智不識道理。如是恐怖大聖王子。當何取生大聖王子。愿仁所誓早獲成就。速證阿耨多羅三藐三菩提。爾時大梵天王釋提桓因。無量無邊諸餘天等。遍滿虛空。咸見菩薩降伏諸魔及魔軍眾。皆大歡喜。以歡喜心口唱是言。善哉希有。其聲遍滿四方虛空震聲響徹。作天妓樂歌詠贊嘆。復將諸天妙華以天旃檀細末之香散菩薩上。合十指掌頂禮菩薩。口作是言。今此聖者必證阿耨多羅三藐三菩提。魔子商主頂禮菩薩讚歎而去。
菩薩降魔
本行經云。菩薩思惟此魔波旬不受他諫。造種種事。菩薩語波旬言。我至菩提樹下。將一把草鋪已而坐。恐畏波旬成於怨仇。斗諍相競造諸惡行無有善心。我今欲斷怨仇欲滅惡業。汝若欲生怨恨之心。菩薩坐此樹下將草作鋪。著糞掃衣。汝心如是妒嫉此事。汝魔波旬
【現代漢語翻譯】 現代漢語譯本：極度的恐怖使他們悶絕倒地，分不清方向。波旬（Pāpīyas，魔王）只聽到空中傳來聲音說：『全部消滅，不要放過波旬！』魔王的軍隊競相奔走。
魔子懺悔
《本行經》中說，魔王波旬的長子名叫商主，他以頭面禮拜菩薩的腳，乞求懺悔並說道：『偉大的善聖子，愿聽我父的辯解和道歉。我父凡庸愚昧，如同小兒一樣沒有智慧。我今日忽然前來惱亂聖子，帶領眾多魔眾顯現種種景象來恐怖聖子。我之前曾勸告我父說，以中正之心來看，即使是有智慧的人，善於各種法術，尚且不能降伏悉達太子，更何況我們呢？但願聖子寬恕我的父親。我的父親沒有智慧，不識道理，竟然如此恐怖大聖王子，這將會招致什麼後果啊！大聖王子，愿您所發的誓願早日成就，迅速證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』當時，大梵天王、釋提桓因（Śakra Devānām Indra，帝釋天），以及無量無邊的其他諸天，遍滿虛空，都看見菩薩降伏了諸魔和魔軍，都非常歡喜。他們以歡喜心口中唱道：『善哉，希有！』這聲音遍滿四方虛空，震動響徹。他們演奏天上的音樂，歌詠贊嘆，又將諸天的美妙花朵和天上的旃檀細末之香散在菩薩身上，合起十指掌心頂禮菩薩，口中說道：『如今這位聖者必定證得阿耨多羅三藐三菩提。』魔子商主頂禮菩薩，讚歎而去。
菩薩降魔
《本行經》中說，菩薩心想這魔王波旬不接受勸諫，製造種種事端。菩薩對波旬說：『我到菩提樹下，用一把草鋪好後坐下。恐怕你波旬因此結下怨仇，爭鬥相競，造作各種惡行，沒有善心。我如今想要斷絕怨仇，想要滅除惡業。你如果想要生起怨恨之心，我菩薩坐在這樹下，用草作鋪，穿著糞掃衣，你心中如此嫉妒此事，你這魔波旬！』
【English Translation】 English version: Overwhelmed by immense terror, they fainted and collapsed, losing all sense of direction. Pāpīyas (波旬, the Evil One) only heard a voice from the sky saying, 'Destroy them all, do not let Pāpīyas escape!' The armies of the Evil One scattered and fled in all directions.
The Demon's Son Repents
The Běnxíng Jīng (本行經) states: The eldest son of the Evil King Pāpīyas, named Shangzhu, prostrated himself at the feet of the Bodhisattva, begging for forgiveness and saying, 'Great and virtuous Holy One, please listen to my father's defense and apology. My father is foolish and ignorant, like a child without wisdom. Today, I have suddenly come to disturb the Holy One, leading many demons to manifest various forms to terrify the Holy One. I previously advised my father, saying that even wise people skilled in all kinds of magic cannot subdue Prince Siddhartha with a fair and just heart, let alone us. I beseech the Holy One to forgive my father. My father is unwise and does not understand reason, and he has terrified the Great Holy Prince in this way. What consequences will this bring! Great Holy Prince, may your vows be fulfilled soon, and may you quickly attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment).' At that time, Brahmā, Śakra Devānām Indra (釋提桓因, Lord Indra), and countless other deities filled the sky, all witnessing the Bodhisattva subduing the demons and their armies, and they were all overjoyed. With joyful hearts, they exclaimed, 'Excellent, how rare!' Their voices filled the four directions, shaking and resounding. They played celestial music, sang praises, and scattered celestial flowers and fine sandalwood powder upon the Bodhisattva, joining their palms together and bowing to the Bodhisattva, saying, 'Now this Holy One will surely attain anuttarā-samyak-saṃbodhi.' The demon's son, Shangzhu, bowed to the Bodhisattva, praised him, and departed.
The Bodhisattva Subdues the Demons
The Běnxíng Jīng (本行經) states: The Bodhisattva thought to himself that the Evil King Pāpīyas does not heed advice and creates all kinds of trouble. The Bodhisattva said to Pāpīyas, 'I went to the Bodhi tree and sat down after spreading a handful of grass. I fear that you, Pāpīyas, will harbor resentment, fight and compete, and commit all kinds of evil deeds without any good intentions. Now I want to cut off resentment and eliminate evil karma. If you want to harbor resentment, I, the Bodhisattva, will sit under this tree, using grass as a mat and wearing discarded rags. You are so jealous of this, you evil Pāpīyas!'
且定汝意。我若成就阿耨多羅三藐三菩提。后取如是等一切諸事付燭于汝。愿汝迴心生大歡喜。魔王波旬汝今心中亦有誓言。我等必當恐怖菩薩。今舍此座起走勿停。然我復有弘大誓願。我今此身坐於此座。設有因緣於此坐處。身體碎壞猶如微塵壽命磨滅。若我不得阿耨多羅三藐三菩提。我身終不起於此處。魔王波旬如是次第我等當觀。是誰勇猛誓願力強。有能在先成就此愿。或我或魔及汝軍眾。若我福業善根力強。我應成就如此誓願真實不虛。
成等正覺
普曜經云。菩薩坐于樹下。已降魔怨成正真覺。建大法幢度脫三界。默坐樹下示現四禪。為將來學修道逕路。意已清凈成一禪行。靜然守一專心不移。成二禪行。已凈見真成三禪行。心不依善亦不附惡。無苦樂志正在其中。寂然無變成四禪行。是謂無為。度世之道以棄惡本。無淫怒癡生死已除。種根已斷。無餘栽蘗。所作已成智慧已了。明星出時廓然大悟。得無上正真之道為最正覺。得佛十種力．四無所畏．十八之法。得佛道意。一切知見。是實微妙甚難得也。昔錠光佛時莂我為佛。名釋迦文。今果得之。從無數劫勤苦所求。適今成耳。自念宿命諸所施為。道德慈孝仁義禮信中正守真虛心學聖柔弱凈意。行六度無極佈施．持戒．忍辱．精進．一心．智
【現代漢語翻譯】 現代漢語譯本： 『你應當堅定你的意志。如果我成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），之後會將所有這些事情託付給你。希望你回心轉意，生起大歡喜。魔王波旬（Mara Papiyas），你現在心中也有誓言，你們必定會恐嚇菩薩。現在離開這個座位，起身走開，不要停留。然而我還有弘大的誓願，我現在此身坐於此座，即使有因緣使我在此坐處身體碎壞猶如微塵，壽命磨滅，如果我不得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），我的身體終究不會從此處起身。魔王波旬（Mara Papiyas），像這樣依次觀察，我們應當看看是誰勇猛，誓願之力強大，有誰能先成就此愿，是我還是魔王以及你的軍隊。如果我的福業善根之力強大，我應當成就如此誓願，真實不虛。』
成等正覺
《普曜經》說，菩薩坐在菩提樹下，已經降伏魔怨，成就正真覺悟。建立大法幢，度脫三界。默然坐在樹下，示現四禪，為將來學修的人指示道路。意念已經清凈，成就一禪的修行。靜然守一，專心不移，成就二禪的修行。已經清凈見到真理，成就三禪的修行。心不依附於善，也不依附於惡，沒有苦樂的執著，正處在其中，寂然無變，成就四禪的修行。這就是所謂的無為，度世的道路在於捨棄惡的根本，沒有淫慾、嗔怒、愚癡，生死已經消除，種子的根已經斷除，沒有剩餘的萌芽。所作已經完成，智慧已經明瞭。明星出現的時候，廓然大悟，得到無上正真之道，成為最正覺。得到佛的十種力量、四種無所畏懼、十八種不共之法，得到佛道的意旨，一切知見，這是真實微妙，非常難以得到的。過去錠光佛（Dipankara Buddha）的時候，就已授記我為佛，名為釋迦文（Sakyamuni）。現在終於得到這個果報，從無數劫以來勤苦所求，今天才成就。自己回憶宿命，所做的各種事情，道德慈孝，仁義禮信，中正守真，虛心學聖，柔弱凈意，行六度波羅蜜（paramita，到彼岸），佈施（dana，舍）、持戒（sila，戒律）、忍辱（ksanti，忍耐）、精進（virya，努力）、禪定（dhyana，冥想）、智慧（prajna，般若）。
【English Translation】 English version: 『You should স্থির your mind. If I attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), I will entrust all these matters to you afterward. May you change your mind and generate great joy. Mara Papiyas (the Evil One), you also have a vow in your heart now, that you will surely terrify the Bodhisattva. Now leave this seat, get up and go, do not stop. However, I also have a great vow, that I will sit on this seat with this body. Even if there is a cause for my body to be crushed into dust and my life to be extinguished while sitting here, I will not rise from this place until I attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Mara Papiyas (the Evil One), we should observe in this order, who is brave and whose vow is strong. Who can fulfill this vow first, me or the Evil One and your army. If the power of my merit and good roots is strong, I should fulfill this vow, truly and without falsehood.』
Attaining Perfect Enlightenment
The Universal Radiance Sutra says, 『The Bodhisattva sat under the Bodhi tree, having subdued the demonic forces and attained true enlightenment. He established the great Dharma banner and delivered the three realms. Silently sitting under the tree, he manifested the four Dhyanas (meditative states), showing the path for future learners and practitioners. His mind was already pure, accomplishing the practice of the first Dhyana (meditative state). Silently guarding the one, with unwavering concentration, he accomplished the practice of the second Dhyana (meditative state). Having clearly seen the truth, he accomplished the practice of the third Dhyana (meditative state). His mind did not rely on good, nor did it cling to evil, without attachment to suffering or joy, being right in the middle, silent and unchanging, he accomplished the practice of the fourth Dhyana (meditative state). This is what is called non-action (wu wei), the path to liberate the world lies in abandoning the root of evil, without lust, anger, or delusion, birth and death have already been eliminated, the root of the seed has been cut off, with no remaining sprouts. What needed to be done has been completed, wisdom has been understood. When the morning star appeared, he suddenly awakened, attaining the unsurpassed true path, becoming the most perfectly enlightened one. He obtained the ten powers of the Buddha, the four fearlessnesses, and the eighteen unshared qualities, he obtained the meaning of the Buddha's path, all knowledge and vision, this is truly subtle and very difficult to obtain. In the past, when Dipankara Buddha (Dipankara Buddha) prophesied that I would become a Buddha, named Sakyamuni (Sakyamuni). Now I have finally obtained this result, after diligently seeking for countless kalpas, I have finally achieved it today. Recalling my past lives, all the things I have done, morality, compassion, filial piety, righteousness, propriety, faith, integrity, upholding truth, humbly learning from the sages, gentleness, purity of mind, practicing the six paramitas (paramita, perfections), dana (dana, giving), sila (sila, morality), ksanti (ksanti, patience), virya (virya, effort), dhyana (dhyana, meditation), prajna (prajna, wisdom).』
慧。行四等心慈悲喜護。方便隨時。養育眾生如愛赤子。承事諸佛積德無量。累劫勤苦功不唐捐。
釋迦如來應化錄上(一)
釋迦如來應化錄上(二)
報恩寺沙門 寶成 編集
諸天贊賀
普曜經云。於是欲界天王見於如來坐于樹下。神通以達所愿具足。降魔怨敵豎大幢幡。無極大仁為大醫王療眾疾患。無極師子若於恐懼衣毛不豎。調和心意滅除三垢成三達智。越於四海抳一道蓋救護三界。清凈梵志為棄眾惡則為比丘。除諸愚冥何謂沙門。越於六徑廣學無限名曰博聞。德消塵勞成為勇猛度于彼岸。所謂力者。成十種力。具足法寶。見於如來坐于樹下成無上道。於是凈居諸天．梵迦夷天．善梵天．化自在天．無憍樂天．兜術天．焰摩天．忉利天及四天王。虛空大地神天供養世尊。普悉莊嚴一切天地。散華燒香豎諸幢幡。歸命世尊以偈贊曰。堅固如金剛。志強不可毀。正使肌肉消。骨髓盡無餘。若不成佛道。終不起于座。仁師子辭正。建誓立威神。余等諸天神。咸來得善利。乃使最尊人。靡所不照明。我等聞佛音。皆勸助佛道。
華嚴大法
佛華嚴經云。爾時如來始成正覺。在寂滅場與四十一位法身大士及宿世根熟天龍八部一時圍繞如雲籠月。是時如來現盧舍那身。說圓
【現代漢語翻譯】 慧：以四種平等心（四等心）——慈、悲、喜、舍——對待眾生，並以方便法門隨時隨地養育眾生，如同愛護自己的嬰兒（赤子）。承事諸佛，積累無量的功德。即使經歷無數劫的勤苦修行，所做的功德也不會白費（功不唐捐）。
《釋迦如來應化錄》上(一)
《釋迦如來應化錄》上(二)
報恩寺沙門 寶成 編集
諸天贊賀
《普曜經》中說：這時，欲界的天王們看到如來坐在菩提樹下，以神通力得知如來所愿已經圓滿具足，降伏了魔怨和敵人，豎起了大法幢和寶幡。如來具有無上的大仁慈，如同大醫王一樣醫治眾生的各種疾病。如來如同無畏的獅子，即使面對恐懼也不會毫毛豎立。他調和心意，滅除貪嗔癡三毒（三垢），成就徹知過去、現在、未來三世的智慧（三達智）。超越生死輪迴的苦海（四海），用唯一的佛法（一道蓋）救護欲界、色界、無色界（三界）的眾生。清凈的修行人（梵志）捨棄各種惡行，因此成為比丘。他破除各種愚昧和黑暗，因此被稱為沙門。他超越六道輪迴（六徑），廣泛學習無量的法門，因此被稱為博聞。他的功德消除了塵世的煩惱，因此成為勇猛之人，能夠度過生死輪迴的此岸到達涅槃的彼岸。所謂力者，是指如來成就了十種力量（十種力），具足了佛法的珍寶。他們看到如來坐在菩提樹下，成就了無上的佛道。於是，凈居諸天、梵迦夷天、善梵天、化自在天、無憍樂天、兜術天（兜率天）、焰摩天、忉利天以及四大天王，虛空中的神和大地上的神都來供養世尊，普遍地莊嚴一切天地，散花、燒香、豎起各種幢幡，歸命世尊，並用偈頌讚嘆說：您的心堅固如金剛，意志強大不可摧毀。即使肌肉消盡，骨髓耗盡，如果不能成就佛道，也終究不會從座位上站起來。仁慈的導師以獅子般的正法之音，建立誓願，樹立威德和神通。我們這些天神，都來獲得善利。您是最尊貴的人，光明照耀一切。我們聽聞佛的音聲，都勸請您幫助我們成就佛道。
華嚴大法
《佛華嚴經》中說：這時，如來剛剛成就正等正覺，在寂滅道場中，與四十一地（四十一位）的法身大士以及過去世有深厚善根的天龍八部，一時圍繞著如來，如同雲彩環繞著月亮。這時，如來顯現盧舍那佛（盧舍那身），宣說圓滿的教義。
【English Translation】 Wisdom: Cultivating the four immeasurable minds (four immeasurable minds) – loving-kindness (慈), compassion (悲), joy (喜), and equanimity (舍) – towards all beings, and employing skillful means (方便) to nurture them at all times, like cherishing one's own infant (赤子). Serving all Buddhas and accumulating immeasurable merits. Even after countless kalpas of diligent practice, the merits earned will not be in vain (功不唐捐).
Shakyamuni Buddha's Incarnation Records, Part 1
Shakyamuni Buddha's Incarnation Records, Part 2
Compiled by Bao Cheng, a Shramana of Bao'en Temple
Devas' Praises
The 'Universal Radiance Sutra' states: At this time, the kings of the desire realm (欲界) saw the Tathagata sitting under the Bodhi tree, and through their supernatural powers, they knew that the Tathagata's vows had been fulfilled, having subdued the demonic forces and enemies, and erected great Dharma banners and precious streamers. The Tathagata possesses supreme great compassion, like a great physician healing all beings' illnesses. The Tathagata is like a fearless lion, not even a hair standing on end in the face of fear. He harmonizes the mind, eradicates the three poisons of greed, hatred, and delusion (三垢), and attains the three wisdoms (三達智) of knowing the past, present, and future. He transcends the sea of samsara (四海), using the single Dharma (一道蓋) to protect beings in the three realms (三界): the desire realm, the form realm, and the formless realm. The pure practitioner (梵志) abandons all evil deeds, thus becoming a Bhikkhu. He dispels all ignorance and darkness, thus being called a Shramana. He transcends the six paths of reincarnation (六徑), extensively learning immeasurable Dharma, thus being called 'well-learned' (博聞). His merits eliminate worldly afflictions, thus becoming a courageous one, able to cross the shore of samsara to reach the other shore of Nirvana. The so-called 'power' refers to the Tathagata attaining the ten powers (十種力) and possessing the treasures of the Dharma. They saw the Tathagata sitting under the Bodhi tree, attaining unsurpassed Buddhahood. Thereupon, the Pure Abode Devas (凈居諸天), Brahma-kayika Devas (梵迦夷天), Subhakrtsna Devas (善梵天), Paranirmita-vasavartin Devas (化自在天), Anabhraka Devas (無憍樂天), Tushita Devas (兜術天), Yama Devas (焰摩天), Trayastrimsa Devas (忉利天), and the Four Heavenly Kings, the gods in the sky and the gods on the earth, all came to make offerings to the World-Honored One, universally adorning all the heavens and earth, scattering flowers, burning incense, and erecting various banners and streamers, taking refuge in the World-Honored One, and praising him with verses: Your mind is as firm as a diamond, your will is strong and indestructible. Even if your muscles waste away and your bone marrow is exhausted, if you do not attain Buddhahood, you will never rise from your seat. The compassionate teacher, with the lion's roar of the true Dharma, establishes vows and manifests power and supernatural abilities. We, these gods, have all come to receive good benefits. You are the most venerable person, your light illuminates everything. We hear the Buddha's voice and urge you to help us attain Buddhahood.
The Great Flower Adornment Dharma
The 'Buddha Avatamsaka Sutra' states: At this time, the Tathagata had just attained perfect enlightenment, in the place of stillness and extinction (寂滅道場), with the forty-one stages (四十一位) of Dharma-body Bodhisattvas and the eight classes of gods and dragons (天龍八部) who had deep roots of goodness from past lives, surrounding the Tathagata like clouds surrounding the moon. At this time, the Tathagata manifested the body of Vairocana Buddha (盧舍那身), expounding the perfect teachings.
滿修多羅。名為頓教。此經有七處九會三十九品。說世主妙嚴如來現相普賢三昧世界。成就華藏世界。毗盧遮那如來名號。四聖諦光明覺菩薩問明凈行。賢首升須彌山山頂。偈贊十住梵行發心功德明法。升夜摩天。夜摩偈贊十行十無盡藏。升兜率天。兜率偈贊十回向．十地．十定．十通．十忍。阿僧祗壽量菩薩住處。佛不思議十身相海如來隨好。普賢行如來出現離世間入法界等品。譬如日出先照高山。次照幽谷。乃至普照一切大地。但山有高下。照有先後。如來出現世間亦復如是。成就如是無量無邊法界智光。先照菩薩。次照緣覺。次照聲聞。次照決定善根眾生。隨機受化。然後普照一切眾生。
觀菩提樹
莊嚴經云。世尊初成正覺。無量諸天皆悉稱讚如來功德。爾時世尊觀菩提樹王目不暫舍。禪悅為食無餘食想。不起于座經於七日。欲界色界諸天子等。手捧金盆各執寶瓶盛滿香水來詣佛所。頭面頂禮請如來澡浴。世尊受請浴已。諸天子等各各奉獻天妙衣服。燒天妙香。散天妙華。供養如來。無量天龍人等各取如來澡浴之水以自灑身。皆發道意。諸天子等各還天宮。所將余水香氣不滅。惟聞佛香不聞餘香。心生歡喜發菩提心。時有天子名曰普華。白言世尊。世尊住何三昧。於七日中結加趺坐身心不動。佛
【現代漢語翻譯】 現代漢語譯本： 這是一部完整的修多羅，名為《頓教》。此經共有七處九會，分為三十九品。講述了世主妙嚴如來（Lokadhātu-vyūha-adorned Tathāgata）的現相、普賢三昧（Samantabhadra-samādhi）、世界的成就、華藏世界（Avataṃsaka-vyūha-adorned world）、毗盧遮那如來（Vairocana Tathagata）的名號、四聖諦（Four Noble Truths）、光明覺菩薩（Prabhāṃkara-bodhisattva）問明凈行、賢首菩薩（Śrīmanta）升須彌山（Mount Sumeru）山頂、以偈頌讚十住（Ten Abodes）、梵行（Brahma-caryā）、發心功德明法、升夜摩天（Yāmadeva-heaven）、夜摩天以偈頌讚十行（Ten Practices）、十無盡藏（Ten Inexhaustible Treasures）、升兜率天（Tuṣita-heaven）、兜率天以偈頌讚十回向（Ten Dedications）、十地（Ten Bhūmis）、十定（Ten Samādhis）、十通（Ten Abhijñās）、十忍（Ten Kṣāntis）、阿僧祇（Asaṃkhyeya）壽量、菩薩住處、佛不思議、十身相海（Ten Bodies and Marks）、如來隨好（Minor Marks of a Buddha）、普賢行（Samantabhadra's Practices）、如來出現、離世間、入法界（Entering the Dharma Realm）等品。譬如太陽升起，先照耀高山，然後照耀幽谷，乃至普遍照耀一切大地。但山有高下，照耀有先後。如來出現在世間也是如此，成就如此無量無邊的法界智光，先照耀菩薩，然後照耀緣覺（Pratyekabuddha），然後照耀聲聞（Śrāvaka），然後照耀決定善根的眾生，隨機教化，然後普遍照耀一切眾生。 《莊嚴經》中記載，世尊最初成就正覺（Enlightenment）時，無量諸天都稱讚如來的功德。當時，世尊觀看著菩提樹王（Bodhi tree），眼睛沒有片刻離開。以禪悅為食，沒有其他的食物的想法。沒有離開座位，經過了七天。欲界（Kāmadhātu）的**諸天子等，手捧金盆，各自拿著寶瓶，盛滿香水，來到佛所，頭面頂禮，請求如來洗浴。世尊接受了請求，洗浴完畢。諸天子等各自奉獻天妙衣服，焚燒天妙香，散佈天妙華，供養如來。無量天龍人等各自取如來洗浴之水，用來灑在自己身上，都發起了道心。諸天子等各自返回天宮，所帶回的剩餘之水，香氣不滅。只聞到佛的香氣，聞不到其他的香氣。心中生起歡喜，發菩提心。當時，有一位天子名叫普華（Pu-hua），說道：『世尊，世尊住在何種三昧（Samādhi）中，在七日中結跏趺坐，身心不動？』佛
【English Translation】 English version: This is a complete Sutra, named 'Sudden Teaching'. This Sutra has seven locations and nine assemblies, divided into thirty-nine chapters. It speaks of the manifestations of Lokadhātu-vyūha-adorned Tathāgata (世主妙嚴如來), Samantabhadra-samādhi (普賢三昧), the accomplishment of the world, the Avataṃsaka-vyūha-adorned world (華藏世界), the name of Vairocana Tathagata (毗盧遮那如來), the Four Noble Truths (四聖諦), Prabhāṃkara-bodhisattva's (光明覺菩薩) questions on pure conduct, Śrīmanta's (賢首菩薩) ascent to the summit of Mount Sumeru (須彌山), verses praising the Ten Abodes (十住), Brahma-caryā (梵行), the merit of generating the aspiration for enlightenment, ascent to the Yāmadeva-heaven (夜摩天), the Yāmadeva's verses praising the Ten Practices (十行), the Ten Inexhaustible Treasures (十無盡藏), ascent to the Tuṣita-heaven (兜率天), the Tuṣita's verses praising the Ten Dedications (十回向), the Ten Bhūmis (十地), the Ten Samādhis (十定), the Ten Abhijñās (十通), the Ten Kṣāntis (十忍), Asaṃkhyeya (阿僧祇) lifespan, the dwelling place of Bodhisattvas, the inconceivable nature of the Buddha, the Ten Bodies and Marks (十身相海), the Minor Marks of a Buddha (如來隨好), Samantabhadra's Practices (普賢行), the appearance of the Tathagata, leaving the world, entering the Dharma Realm (入法界), and other chapters. It is like the sun rising, first illuminating the high mountains, then illuminating the dark valleys, and then universally illuminating all the earth. But the mountains have heights, and the illumination has precedence. The Tathagata's appearance in the world is also like this, accomplishing such immeasurable and boundless Dharma Realm wisdom light, first illuminating Bodhisattvas, then illuminating Pratyekabuddhas (緣覺), then illuminating Śrāvakas (聲聞), then illuminating beings with determined good roots, teaching and transforming according to their capacity, and then universally illuminating all beings. The 'Adornment Sutra' records that when the World Honored One first attained Enlightenment (正覺), countless devas praised the merits of the Tathagata. At that time, the World Honored One gazed at the Bodhi tree (菩提樹王), without taking his eyes off it for a moment. He took the joy of dhyana as food, without any thought of other food. He did not rise from his seat for seven days. The devaputras of the Desire Realm (欲界) and others, holding golden basins in their hands, each carrying jeweled vases filled with fragrant water, came to the Buddha, prostrated themselves with their heads at his feet, and requested the Tathagata to bathe. The World Honored One accepted the request and bathed. The devaputras and others each offered celestial clothing, burned celestial incense, and scattered celestial flowers, making offerings to the Tathagata. Countless devas, dragons, humans, and others each took the water with which the Tathagata had bathed and sprinkled it on themselves, all generating the aspiration for enlightenment. The devaputras and others each returned to their celestial palaces, and the remaining water they brought back did not lose its fragrance. Only the fragrance of the Buddha was smelled, and no other fragrance was smelled. Joy arose in their hearts, and they generated the Bodhi mind. At that time, a devaputra named Pu-hua (普華) said: 'World Honored One, in what Samādhi (三昧) are you dwelling, that you have sat in the lotus position for seven days, without moving your body or mind?' The Buddha
言。如來以喜悅三昧為食而住。由此定力於七日中結加趺坐不起于座。為居此處斷除無始無終生老病死。故於七日觀樹不起。至二七日周匝經行三千大千世界以為邊際。至三七日觀菩提樹目不暫舍。斷除生死得成佛道。
龍宮入定
本行經云。世尊向摩利支處而坐。時迦羅龍王復有目真鄰陀龍王詣于佛所白言。我此宮殿已曾佈施諸佛。今日世尊受我宮殿。憐愍我故少時住此。佛受而坐經於七日不起。時彼七日興云注雨起大冷風雨不暫停。遂成寒凍。時諸龍王從宮殿出。以其大身七重圍繞擁蔽佛身。復以七頭垂世尊上作于大蓋嶷然而住。莫令世尊身體寒冷風濕諸蟲觸世尊體。時龍王化作年少婆羅門身。在於佛前頂禮佛足而白佛言。我今不以恐怖嬈亂如來。但恐世尊身有冷風塵觸世尊體。思惟是事覆世尊身。爾時世尊告目真鄰陀龍王言。汝大龍王來受三歸併受五戒。汝當長夜得安樂故。時目真鄰陀龍王即白佛。言如世尊來不敢有違。其目真鄰陀龍王即從佛所受三自歸依。歸依佛．歸依法．歸依僧。復受五戒。於世間中最初龍王而得度也。
林間宴坐
本行經云。爾時世尊于龍宮定起。有一天子神通自在。身出大色最勝光明照彼尼拘陀樹。以天光明自照明朗。詣向佛所頂禮佛足即白佛言。我于往昔
【現代漢語翻譯】 現代漢語譯本：佛陀以喜悅三昧（一種禪定狀態，充滿喜悅）為食而安住。憑藉這種禪定力量，在七日內結跏趺坐（一種坐禪姿勢）不起身。爲了在此處斷除無始無終的生老病死，所以在七日內觀看著菩提樹而不起身。到了第二個七日，佛陀在三千大千世界（佛教宇宙觀中的一個巨大世界體系）的範圍內來回經行。到了第三個七日，佛陀觀看著菩提樹，眼睛片刻不離，斷除了生死，成就了佛道。
龍宮入定
本行經（一部佛經）中記載，世尊（對佛的尊稱）面向摩利支（一位菩薩）處而坐。當時，迦羅龍王和目真鄰陀龍王來到佛陀處，稟告說：『我的這座宮殿曾經佈施給諸佛。今天世尊接受我的宮殿，是憐憫我的緣故，請在此稍作停留。』佛陀接受了邀請並坐下，經過了七日不起身。這七日中，烏雲密佈，下著大雨，颳著寒冷的風，雨一直不停，最終變得寒冷冰凍。當時，眾龍王從宮殿中出來，用他們巨大的身體七重圍繞著佛身，遮蔽著佛陀。又用七個頭垂在世尊的上方，形成一個巨大的傘蓋，高聳地立在那裡，不讓世尊的身體感到寒冷，不讓風濕和蟲子觸碰到世尊的身體。』當時，龍王化作年輕的婆羅門（古印度祭司）的形象，在佛陀面前頂禮佛足，稟告佛陀說：『我現在不是因為恐懼而擾亂如來（佛的稱號），只是擔心世尊的身體感到寒冷，塵土觸碰到世尊的身體。考慮到這些事情，所以覆蓋在世尊的身上。』當時，世尊告訴目真鄰陀龍王說：『你這位大龍王，來接受三歸依（皈依佛、法、僧）並接受五戒（佛教的基本戒律），你將長夜得到安樂。』當時，目真鄰陀龍王立即稟告佛陀說：『如世尊所說，我不敢違背。』目真鄰陀龍王立即從佛陀那裡接受了三自歸依：歸依佛、歸依法、歸依僧。又接受了五戒。他是世間中最初得到度化的龍王。
林間宴坐
本行經（一部佛經）中記載，當時世尊從龍宮的禪定中起身。有一天子（天神）神通自在，身體發出巨大的、最殊勝的光明，照亮了那棵尼拘陀樹（一種樹名）。用天上的光明照亮自己，來到佛陀處，頂禮佛足，稟告佛陀說：『我在往昔……』
【English Translation】 English version: The Tathagata (another name for Buddha) dwelt abiding in the Samadhi (a state of meditative consciousness) of Joy as his food. By the power of this Samadhi, he sat in the lotus position (a cross-legged sitting posture) for seven days without rising from his seat. In order to cut off the beginningless and endless cycle of birth, old age, sickness, and death here, he observed the Bodhi tree (the tree under which Buddha attained enlightenment) for seven days without rising. In the second seven days, he walked around the perimeter of the three thousand great thousand worlds (a vast cosmological system in Buddhism). In the third seven days, he gazed at the Bodhi tree without taking his eyes off it even for a moment, cutting off birth and death and attaining Buddhahood.
Entering Samadhi in the Dragon Palace
The Fundamental Conduct Sutra (a Buddhist scripture) states: The World-Honored One (another name for Buddha) sat facing Marichi (a bodhisattva). At that time, the Kala Dragon King and Muchilinda Dragon King came to the Buddha and reported: 'I have already given this palace of mine to all the Buddhas. Today, the World-Honored One accepts my palace out of compassion for me. Please stay here for a short time.' The Buddha accepted the invitation and sat down, remaining there for seven days without rising. During those seven days, clouds gathered, rain poured down, and a great cold wind arose, the rain not ceasing. Eventually, it became cold and freezing. At that time, the dragon kings emerged from the palace and surrounded the Buddha's body sevenfold with their great bodies, shielding the Buddha. They also held their seven heads above the World-Honored One, forming a great canopy, standing tall and still, so that the World-Honored One's body would not feel cold, and so that dampness and insects would not touch the World-Honored One's body.' At that time, the dragon king transformed into the form of a young Brahmin (an ancient Indian priest), prostrated himself at the Buddha's feet, and reported to the Buddha: 'I am not disturbing the Tathagata (another name for Buddha) out of fear, but I am worried that the World-Honored One's body will feel cold, and that dust will touch the World-Honored One's body. Considering these things, I am covering the World-Honored One's body.' At that time, the World-Honored One told the Muchilinda Dragon King: 'You, great dragon king, come and receive the Three Refuges (refuge in the Buddha, Dharma, and Sangha) and receive the Five Precepts (basic Buddhist precepts), so that you may have peace and happiness throughout the long night.' At that time, the Muchilinda Dragon King immediately reported to the Buddha: 'As the World-Honored One says, I dare not disobey.' The Muchilinda Dragon King immediately received the Three Refuges from the Buddha: refuge in the Buddha, refuge in the Dharma, refuge in the Sangha. He also received the Five Precepts. He was the first dragon king in the world to be liberated.
Seated in Meditation in the Forest
The Fundamental Conduct Sutra (a Buddhist scripture) states: At that time, the World-Honored One arose from his Samadhi in the dragon palace. A Deva (a celestial being) with supernatural powers, emitting a great and most excellent light from his body, illuminated the Nigrodha tree (a type of tree). Illuminating himself with heavenly light, he went to the Buddha, prostrated himself at the Buddha's feet, and reported to the Buddha: 'In the past...'
為牧羊子。當於世尊為菩薩時。在彼六年苦行之中。曾將乳汁凈心供養奉上世尊。復折尼拘陀樹枝為作蔭涼。以此善根因緣即便命終。得生三十三天為大福德威力天子。我今得是果報。況今世尊得成無上菩提。唯愿世尊今當爲我還彼樹下受彼樹蔭隨意安樂。憐愍於我。世尊聽許。愿往昔日牧羊子之所尼拘陀樹下加趺而坐。世尊往詣彼樹下入定七日不動。以解脫力受安樂故。爾時世尊以過於彼七日之後。正念正知從三昧起。告天子言。汝天子來。可從我邊受三自歸併及五戒。汝當長夜得安樂故。而彼天子受佛來已。即受三自歸及受五戒已。時於世間最初天中成優婆塞。
四王獻缽
本行經云。世尊思惟過去諸佛。皆悉持缽而受于食。時四天王各從四方持四金缽奉上世尊。世尊不受。將四銀缽世尊不受。四頗梨缽而亦不受。四琉璃缽亦復不受。四瑪瑙缽而亦不受。四硨磲缽亦復不受。時毗沙門天王告余天王言。我念往昔青色諸天將石缽來奉我等白言。今此石缽仁等可用受食而吃。復有一天子來白我言。慎勿於此石缽受食。宜應供養。比之如塔。當來有佛出世。號釋迦牟尼。可將此缽持奉世尊。時四天王速疾還宮。各執石缽盛滿天華以香涂缽來詣佛所。共將四缽奉佛。白言。唯愿世尊受此石缽。世尊復念。此四
【現代漢語翻譯】 現代漢語譯本： 是牧羊人。當世尊還是菩薩的時候，在那六年苦行之中，曾經用純凈的心供養乳汁給世尊，又折斷尼拘陀樹（榕樹）的樹枝為世尊遮蔭。憑藉這個善根因緣，他命終之後，得以轉生到三十三天，成為具有大福德威力的天子。我現在得到這樣的果報，更何況現在世尊已經成就無上菩提。只希望世尊現在能夠回到那棵樹下，接受那棵樹的蔭涼，隨意安樂，憐憫我。世尊聽許了他的請求，願意回到往昔牧羊人所在的尼拘陀樹下，跏趺而坐。世尊前往那棵樹下，入定七日不動，以解脫的力量享受安樂。當時，世尊在超過那七日之後，以正念正知從三昧中起身，告訴天子說：『你天子過來，可以從我這裡接受三自歸（皈依佛、皈依法、皈依僧）以及五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），你將長夜得到安樂。』那位天子來到佛前，接受了三自歸，並受了五戒。當時，他成為世間最初的天人優婆塞（在家男居士）。
四王獻缽
《本行經》中說，世尊思惟過去諸佛，都是持缽而接受食物。當時，四大天王各自從四個方向拿著四個金缽奉獻給世尊，世尊沒有接受。又拿著四個銀缽，世尊也沒有接受。四個頗梨缽（水晶缽）也沒有接受，四個琉璃缽也沒有接受，四個瑪瑙缽也沒有接受，四個硨磲缽（海貝製成的缽）也沒有接受。當時，毗沙門天王（北方守護神）告訴其他天王說：『我記得往昔青色諸天拿著石缽來奉獻給我們，說：現在這個石缽你們可以使用來接受食物。』又有一天子來告訴我：『千萬不要用這個石缽接受食物，應該供養起來，把它比作佛塔。將來有佛出世，名叫釋迦牟尼（Śākyamuni），可以將這個缽拿去奉獻給世尊。』當時，四大天王迅速回到宮殿，各自拿著石缽，盛滿天華，用香塗抹石缽，來到佛所，共同將四個缽奉獻給佛，說道：『只希望世尊接受這個石缽。』世尊又想，這四個
【English Translation】 English version: He was a shepherd. When the World-Honored One was a Bodhisattva, during those six years of ascetic practice, he once offered milk with a pure heart to the World-Honored One, and also broke off branches from a Nigrodha tree (banyan tree) to provide shade. Due to this meritorious cause, upon his death, he was reborn in the Trayastrimsa Heaven (Thirty-three Heavens), becoming a Deva (god) with great blessings and power. I now receive such a reward, how much more so now that the World-Honored One has attained Anuttara-Samyak-Sambodhi (unsurpassed complete and perfect enlightenment). I only hope that the World-Honored One will now return to that tree, accept its shade, and be at ease, having compassion on me. The World-Honored One granted his request, willing to return to the Nigrodha tree where the shepherd had been, and sit in the lotus position. The World-Honored One went to that tree, entered Samadhi (meditative state) for seven days without moving, enjoying bliss through the power of liberation. At that time, after those seven days had passed, the World-Honored One arose from Samadhi with right mindfulness and right knowledge, and said to the Deva: 'You Deva, come here, you can receive the Three Refuges (Buddha, Dharma, Sangha) and the Five Precepts (no killing, no stealing, no sexual misconduct, no false speech, no intoxicants) from me, and you will have peace and happiness throughout the long night.' That Deva came to the Buddha, received the Three Refuges, and took the Five Precepts. At that time, he became the first Upasaka (layman) among the Devas in the world.
The Four Heavenly Kings Offer Bowls
The Sutra of the Fundamental Conduct states that the World-Honored One contemplated that all Buddhas of the past had received food with a bowl. At that time, the Four Heavenly Kings (Caturmaharajika) each came from the four directions, holding four golden bowls to offer to the World-Honored One, but the World-Honored One did not accept them. Then they brought four silver bowls, but the World-Honored One did not accept them. He also did not accept four crystal bowls (sphatika), nor four lapis lazuli bowls, nor four agate bowls, nor four Tridacna bowls (made from giant clams). At that time, Vaisravana (guardian of the north) said to the other Heavenly Kings: 'I remember that in the past, the blue Devas brought stone bowls to offer to us, saying: Now you can use these stone bowls to receive food.' Then a Deva came and told me: 'Do not use these stone bowls to receive food, you should make offerings to them, and regard them as stupas. In the future, a Buddha will appear in the world, named Shakyamuni (Śākyamuni), and you can take these bowls to offer to the World-Honored One.' At that time, the Four Heavenly Kings quickly returned to their palaces, each holding a stone bowl, filled with celestial flowers, and smeared with incense, and came to the Buddha, together offering the four bowls to the Buddha, saying: 'We only hope that the World-Honored One will accept these stone bowls.' The World-Honored One then thought, these four
天王以信凈心奉我四缽。我亦不合受持四缽。若受一人三人有恨。我今總受四王之缽。爾時世尊受四天王缽已。如是次第相重安置。左手受已右手按下。神通力故合成一缽。堅牢清凈四際分明。
二商奉食
本行經云。北天竺有二商主。一名帝黎富婆。二名䟦梨迦。駕五百牛車路經乳汁林不遠而過。車牛皆不肯行。時守林神謂商主言。此處有佛始成正覺。汝今最宜在前將麨供養。商主世已即各將麨酪蜜和揣至世尊前。頂禮佛足白言。愿為我等受此麨酪蜜揣。世尊思惟。過去諸佛皆持缽器而受盛食。時四天王各持石缽奉上世尊可用受食。世尊受缽已。從二商主邊受于麨酪蜜和之揣。即便咒愿如法而食。食已即告彼二商主言。來從我受歸依佛．歸依法．歸依僧．復受五戒。當令汝等長夜安樂。獲大善利。商主聞已即共白言。如佛聖教我等不違。即便共受三自歸依並受五戒。於人世間最初得度。商主白佛。愿乞一物造塔供養。世尊即與二商佛身發爪而告之言。若見此物與我無異。商主受發爪已。頂禮世尊圍繞三匝辭佛而去。
梵天勸請
莊嚴經云。爾時大梵天王與六十八拘胝梵眾來詣佛所。頂禮佛足白言。世尊如來為諸眾生求無上覺。今得成佛。惟愿世尊轉於法輪。世尊默然。觀察世間念言。我證
【現代漢語翻譯】 現代漢語譯本 天王以清凈的信心供奉我四個缽。我也不適合接受這四個缽。如果只接受一個人的，另外三個人會有怨恨。我現在全部接受四位天王的缽。當時，世尊接受了四位天王的缽后，像這樣依次重疊放置。用左手接過後，右手按壓。由於神通力的緣故，四個缽合成了一個缽。堅固、清凈，四個邊緣分明。
二商供奉食物
《本行經》中說，北天竺有兩個商人首領，一個名叫帝黎富婆（帝黎富婆，商人名），另一個名叫䟦梨迦（䟦梨迦，商人名）。他們駕著五百輛牛車，經過乳汁林附近時，牛車都不肯前行。當時，守護樹林的神告訴商人們說：『這裡有佛陀剛剛成就正覺，你們現在最好是將炒麵供養給他。』商人們聽后，各自將炒麵、奶酪、蜂蜜混合在一起，做成團，來到世尊面前。頂禮佛足后稟告說：『希望您能接受我們供奉的炒麵、奶酪、蜂蜜團。』世尊心想，過去的諸佛都是用缽來盛食物的。當時，四位天王各自拿著石缽供奉給世尊，可以用來盛食物。世尊接受了缽后，從兩位商人那裡接受了炒麵、奶酪、蜂蜜混合的食物團，然後唸誦咒語，如法地食用。吃完后，就告訴兩位商人說：『來，跟我受皈依佛、皈依法、皈依僧，再受五戒，當讓你們長夜安樂，獲得大的利益。』商人們聽后，一起稟告說：『如佛陀的聖教，我們不敢違背。』於是共同受了三皈依，並受了五戒。他們是人世間最初得到度化的人。商人們稟告佛陀說：『希望乞求一件您的東西，用來建造佛塔供養。』世尊就給了他們兩人的佛身頭髮和指甲，並告訴他們說：『如果見到這些東西，就如同見到我一樣。』商人們接受了頭髮和指甲后，頂禮世尊，繞佛三圈，然後告辭離去。
梵天勸請
《莊嚴經》中說，當時大梵天王與六十八拘胝（拘胝，數量單位）梵眾來到佛陀處所。頂禮佛足后稟告說：『世尊，如來爲了眾生求無上覺，現在已經成佛。只希望世尊能夠轉動法輪。』世尊默然不語，觀察世間，心中想著：『我證
【English Translation】 English version The Heavenly Kings offered me four bowls with pure faith. It is also not appropriate for me to accept four bowls. If I accept one person's, the other three will harbor resentment. Now I accept all four bowls from the Four Heavenly Kings. At that time, the World Honored One received the bowls from the Four Heavenly Kings, and placed them one on top of the other in order. After receiving them with his left hand, he pressed down with his right hand. Through the power of his supernatural abilities, the four bowls merged into one. It was firm, pure, and the four edges were distinct.
Two Merchants Offer Food
The Ben Xing Jing (本行經, Sutra of Fundamental Actions) says: In North India, there were two merchant leaders, one named Di Li Fu Po (帝黎富婆, merchant's name), and the other named Ba Li Jia (䟦梨迦, merchant's name). They were driving five hundred ox carts and passing not far from the Milk Forest. The carts and oxen refused to move forward. At that time, the spirit guarding the forest said to the merchants, 'Here is a Buddha who has just attained perfect enlightenment. It is best for you to offer him fried flour now.' The merchants, having heard this, each took fried flour, cheese, and honey, mixed them together, made them into balls, and went before the World Honored One. They prostrated at the Buddha's feet and said, 'May you accept these fried flour, cheese, and honey balls from us.' The World Honored One thought, 'In the past, all Buddhas used bowls to hold food.' At that time, the Four Heavenly Kings each held stone bowls and offered them to the World Honored One, which could be used to hold food. After the World Honored One received the bowls, he accepted the fried flour, cheese, and honey balls from the two merchants, and then recited mantras and ate them according to the Dharma. After eating, he said to the two merchants, 'Come, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, and then receive the Five Precepts, which will bring you peace and happiness throughout the long night and great benefits.' The merchants, having heard this, together said, 'As the Buddha's holy teachings instruct, we dare not disobey.' So they together took the Three Refuges and received the Five Precepts. They were the first people in the human world to be liberated. The merchants said to the Buddha, 'We wish to beg for one of your objects to build a pagoda for offerings.' The World Honored One then gave them the hair and nails from his Buddha body and told them, 'If you see these objects, it is no different from seeing me.' After the merchants received the hair and nails, they prostrated to the World Honored One, circumambulated him three times, and then took their leave.
Brahma's Entreaty
The Zhuang Yan Jing (莊嚴經, Adornment Sutra) says: At that time, the Great Brahma King, along with sixty-eight koti (拘胝, a unit of measurement) of Brahma followers, came to the Buddha's place. They prostrated at the Buddha's feet and said, 'World Honored One, the Tathagata sought unsurpassed enlightenment for the sake of all beings, and now has become a Buddha. We only hope that the World Honored One will turn the Wheel of Dharma.' The World Honored One remained silent, observing the world, and thought, 'I have attained
寂靜涅槃之法。為人演說。彼等皆不能了知。是故默然。時大梵天王及帝釋天王乃至三十三天眾頂禮佛已。而請如來轉於法輪。佛告梵王言。我證甚深微妙之法。最極寂靜。難見難悟。非分別思惟之所能解。唯有諸佛乃能知之。是故默然。時大梵天王觀摩伽陀國多諸外道等。于地水火風空橫生計度。著于邪見以為正道。而彼眾生雖修邪道。有應度者今當度之。唯愿世尊為此等眾生故轉於法輪。世尊以佛眼觀見諸眾生上中下根。起大悲心轉於法輪。天王聞已即于佛前忽然不見。爾時地神告虛空神唱言。如來今受梵王勸請轉於法輪。虛空神聞展轉傳至阿迦尼吒天。
轉妙法輪
因果經云。世尊往波羅奈國至憍陳如．摩訶那摩．䟦波．阿舍婆阇．䟦陀羅阇所止住處。五人不覺互來執事。觀五人根堪任受道。佛言。憍陳如汝等。當知五陰盛苦．生苦．老苦．病苦．死苦．愛別離苦．怨憎會苦．所求不得苦．失榮樂苦。一切眾生不知苦本。皆悉輪迴。憍陳如。苦應知．集當斷．滅應證．道應修。世尊喚彼五人。善來比丘。鬚髮自落。袈裟著身。即成沙門。時世尊問彼五人。汝等比丘知色．受．想．行．識為是常為無常耶。為是苦為非苦耶。為是空為非空耶。為有我為無我耶。時五比丘聞佛說是五陰無常。漏盡意解。
【現代漢語翻譯】 現代漢語譯本： 寂靜涅槃之法，為他人演說，他們都不能理解，因此我保持沉默。當時，大梵天王（Mahābrahmā，色界天之主）及帝釋天王（Indra，忉利天之主）乃至三十三天（Trāyastriṃśa，欲界六天之一）的大眾，頂禮佛陀后，祈請如來轉動法輪（Dharmacakra，佛陀教法的象徵）。佛陀告訴梵天王說：『我證悟了甚深微妙之法，極其寂靜，難以見到，難以領悟，不是分別思惟所能理解的，只有諸佛才能知曉，因此我保持沉默。』當時，大梵天王觀察摩伽陀國（Magadha，古印度十六大國之一）有很多外道等，對於地、水、火、風、空（earth, water, fire, wind, space）橫生臆測，執著于邪見，認為那是正道。然而那些眾生雖然修行邪道，也有應該被度化的，現在應當度化他們。唯愿世尊爲了這些眾生的緣故，轉動法輪。』世尊用佛眼觀察到諸眾生有上、中、下三種根器，生起大悲心，於是答應轉動法輪。天王聽聞后，就在佛陀面前忽然消失不見。當時，地神告訴虛空神說：『如來現在接受梵王的勸請，將要轉動法輪了。』虛空神聽聞后，輾轉相傳，一直傳到阿迦尼吒天（Akaniṣṭha，色界頂天）。
轉妙法輪
因果經（Karma Sutra）中說：世尊前往波羅奈國（Varanasi，古印度城市）到達憍陳如（Kauṇḍinya，五比丘之一）、摩訶那摩（Mahānāman，五比丘之一）、䟦波（Bhaddiya，五比丘之一）、阿舍婆阇（Aśvajit，五比丘之一）、䟦陀羅阇（Bhadrāja，五比丘之一）所居住的地方。五人沒有察覺，互相前來執事。佛陀觀察五人的根器堪能接受佛道，於是說：『憍陳如，你們應當知道五陰（pañca-skandha，色、受、想、行、識）熾盛是苦，生是苦，老是苦，病是苦，死是苦，愛別離是苦，怨憎相會是苦，所求不得是苦，失去榮華快樂也是苦。一切眾生不知道苦的根本，都陷入輪迴之中。憍陳如，苦應該知曉，集應該斷除，滅應該證得，道應該修習。』世尊呼喚那五個人：『善來比丘（bhikkhu，出家男子）！』他們的鬚髮自然脫落，袈裟穿在身上，立刻成為沙門（śrāmaṇa，出家修行人）。當時，世尊問那五位比丘：『你們這些比丘，認為色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）是常還是無常呢？是苦還是非苦呢？是空還是非空呢？是有我還是無我呢？』當時，五位比丘聽聞佛陀說這五陰是無常的，漏盡意解（煩惱斷盡，心得解脫）。
【English Translation】 English version: The Dharma of serene Nirvana, when explained to others, they are unable to understand, therefore I remain silent. At that time, Mahābrahmā (lord of the Form Realm) and Indra (lord of the Trāyastriṃśa Heaven), and even the assembly of the Trāyastriṃśa Heaven (one of the six heavens of the Desire Realm), bowed to the Buddha and requested the Thus Come One to turn the Dharma wheel (Dharmacakra, symbol of the Buddha's teachings). The Buddha told Brahmā, 'I have realized a profound and subtle Dharma, which is extremely serene, difficult to see, and difficult to understand, not comprehensible by discriminative thought. Only the Buddhas can know it, therefore I remain silent.' At that time, Mahābrahmā observed that in the country of Magadha (one of the sixteen great kingdoms of ancient India), there were many heretics and others who made arbitrary speculations about earth, water, fire, wind, and space, clinging to wrong views and considering them to be the right path. However, among those beings who practice wrong paths, there are those who should be saved, and now they should be saved. May the World-Honored One turn the Dharma wheel for the sake of these beings.' The World-Honored One, with the Buddha's eye, saw that beings had superior, middling, and inferior faculties, and arose great compassion, and agreed to turn the Dharma wheel. The king, having heard this, suddenly disappeared from before the Buddha. At that time, the earth deity told the space deity, 'The Thus Come One has now accepted Brahmā's request and will turn the Dharma wheel.' The space deity, having heard this, transmitted it in turn until it reached the Akaniṣṭha Heaven (the highest heaven of the Form Realm).
Turning the Wonderful Dharma Wheel
The Karma Sutra says: The World-Honored One went to the country of Varanasi (ancient Indian city) and arrived at the place where Kauṇḍinya (one of the five bhikkhus), Mahānāman (one of the five bhikkhus), Bhaddiya (one of the five bhikkhus), Aśvajit (one of the five bhikkhus), and Bhadrāja (one of the five bhikkhus) were staying. The five people did not notice and came to perform their duties. Observing that the faculties of the five people were capable of receiving the Way, the Buddha said, 'Kauṇḍinya, you should know that the flourishing of the five skandhas (pañca-skandha, form, feeling, perception, volition, consciousness) is suffering, birth is suffering, old age is suffering, sickness is suffering, death is suffering, separation from loved ones is suffering, meeting with those you hate is suffering, not getting what you seek is suffering, and losing glory and happiness is also suffering. All beings do not know the root of suffering and are all caught in the cycle of rebirth. Kauṇḍinya, suffering should be known, accumulation should be cut off, cessation should be realized, and the path should be cultivated.' The World-Honored One called out to those five people, 'Welcome, bhikkhu (bhikkhu, ordained male)!』 Their hair and beards naturally fell off, and the kāṣāya robe was put on their bodies, and they immediately became śrāmaṇas (śrāmaṇa, ordained practitioner). At that time, the World-Honored One asked those five bhikkhus, 'You bhikkhus, do you consider form (rūpa, matter), feeling (vedanā, sensation), perception (saṃjñā, concept), volition (saṃskāra, volition), and consciousness (vijñāna, consciousness) to be permanent or impermanent? Is it suffering or not suffering? Is it empty or not empty? Is there a self or no self?' At that time, the five bhikkhus, having heard the Buddha say that these five skandhas are impermanent, had their outflows exhausted and their minds liberated (exhaustion of afflictions and liberation of the mind).
成阿羅漢果。即便答言。世尊。色．受．想．行．識實是無常．苦．空．無我。地神歡喜唱言。如來今日於此轉妙法輪。展轉唱聲至三十三天。於是世間始有三寶。如來大聖是為佛寶。四諦法輪是為法寶。五阿羅漢是為僧寶。為諸天人第一福田。
度富樓那
本行經云。迦毗羅國有大婆羅門。為凈飯王作於國師。其家巨富多饒財寶。有子名富樓那。聰明第一。具解韋陀等論。與悉達太子同日而生。本性厭離世間。志求解脫。見太子出家。即與朋友三十人往至雪山苦行求道。勇猛精進。獲得四禪五通。以天眼觀遙見世尊在鹿苑中為諸天人說法。謂朋友言。可往見佛修于梵行。朋友答言。我等從命。即共三十人從雪山下到世尊所。頂禮佛足乞求出家。唯愿世尊度脫我等。佛言。當隨汝意從心所愿。既得出家乞受戒法。各各用心獨行獨坐。勇猛精進不曾放逸。恒住空閑正心正信。為欲求于無上梵行。已盡諸欲見諸法相。欲修諸通即證彼法。已斷煩惱得證梵行。所作已訖不受後有。以心善得一切解脫。皆成大德。一切皆悉能作大事利益眾生。佛告諸比丘。富樓那辨才無盡。說法人中最為第一。
仙人求度
本行經云。阿般提國有巨富婆羅門。姓大迦旃延。與嚴熾王作國王師。第二子名那羅陀。其父令
【現代漢語翻譯】 現代漢語譯本 成就阿羅漢果位。即使回答說：『世尊，色（rupa，物質）、受（vedana，感受）、想（samjna，認知）、行（samskara，意志）、識（vijnana，意識）確實是無常（anicca，impermanence）、苦（dukkha，suffering）、空（sunyata，emptiness）、無我（anatman，non-self）的。』地神歡喜地唱言：『如來今天在這裡轉動微妙的法輪（dharma wheel）。』輾轉相告的聲音傳到三十三天。於是世間開始有了三寶（Three Jewels）：如來大聖是為佛寶（Buddha Jewel），四諦法輪（Four Noble Truths）是為法寶（Dharma Jewel），五阿羅漢是為僧寶（Sangha Jewel），是諸天人第一的福田。 度化富樓那 《本行經》中記載，迦毗羅衛國（Kapilavastu）有一位大婆羅門，為凈飯王（Suddhodana）擔任國師。他家非常富有，擁有大量的財寶。他有一個兒子名叫富樓那（Purna），非常聰明，精通韋陀（Vedas）等論典。他和悉達多太子（Siddhartha）同一天出生，本性厭離世間，立志求解脫。他看到太子出家，就和三十個朋友一起前往雪山苦行求道。他勇猛精進，獲得了四禪五通（four dhyanas and five supernormal powers）。他用天眼觀察到世尊在鹿野苑（Deer Park）中為諸天人說法，就對朋友們說：『我們可以去見佛，修習梵行（brahmacharya，pure conduct）。』朋友們回答說：『我們聽從你的命令。』於是他們三十人一起從雪山下來，來到世尊處，頂禮佛足，請求出家。『唯愿世尊度脫我們。』佛說：『當隨汝意，從心所愿。』他們出家后，乞求受戒。各自用心，獨行獨坐，勇猛精進，不曾放逸，恒常安住于空閑之處，以正心正信，爲了求得無上梵行。他們已經斷盡諸欲，見到諸法實相。想要修習神通，就證得了神通。已經斷除煩惱，證得梵行。所作已辦，不再受後有。以心善得一切解脫，都成就了大德。一切都能夠做大事，利益眾生。』佛告訴諸比丘：『富樓那辯才無盡，在說法的人中最為第一。』 仙人求度 《本行經》中記載，阿般提國（Avanti）有一位巨富婆羅門，姓大迦旃延（Mahakatyayana），為嚴熾王（Avanti』s King）擔任國王師。他的第二個兒子名叫那羅陀（Narada）。他的父親命令
【English Translation】 English version Attaining the fruit of Arhatship. Even if they answer, 'Venerable Sir, form (rupa), feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are truly impermanent (anicca), suffering (dukkha), empty (sunyata), and without self (anatman).' The earth deity rejoices and proclaims, 'Today, the Tathagata (Thus Come One) is turning the wonderful Dharma wheel here.' The sound of the proclamation spreads to the Trayastrimsa Heaven (Thirty-three Heavens). Thus, the Three Jewels (Triratna) begin to exist in the world: the great sage Tathagata is the Buddha Jewel, the Dharma wheel of the Four Noble Truths (catvāri āryasatyāni) is the Dharma Jewel, and the five Arhats are the Sangha Jewel, the foremost field of merit for gods and humans. Delivering Purna The Sutra of the Fundamental Conduct states: In Kapilavastu, there was a great Brahmin who served as the royal teacher for King Suddhodana. His family was extremely wealthy, possessing abundant treasures. He had a son named Purna, who was exceptionally intelligent and well-versed in the Vedas and other treatises. He was born on the same day as Prince Siddhartha and was inherently averse to the world, aspiring to liberation. Seeing the prince renounce the world, he and thirty friends went to the Himalayas to practice asceticism and seek the Way. Through courageous and diligent effort, he attained the four dhyanas (meditative states) and five supernormal powers (abhijna). With his divine eye, he saw the World-Honored One teaching the Dharma to gods and humans in the Deer Park. He said to his friends, 'We can go to see the Buddha and cultivate pure conduct (brahmacharya).' His friends replied, 'We will follow your command.' So, the thirty of them descended from the Himalayas and came to the World-Honored One, prostrating at his feet and requesting ordination. 'May the World-Honored One liberate us.' The Buddha said, 'Let it be as you wish, according to your heart's desire.' After being ordained, they sought to receive the precepts. Each of them diligently practiced alone, never being lax, always dwelling in solitude with right mind and right faith, seeking the supreme pure conduct. They had exhausted all desires and seen the true nature of all dharmas. Desiring to cultivate supernormal powers, they attained them. Having severed afflictions and attained pure conduct, their work was done, and they would not be subject to future existence. With minds well liberated, they all attained great virtue. All were capable of doing great deeds, benefiting sentient beings.' The Buddha told the bhikshus (monks), 'Purna's eloquence is inexhaustible, and he is the foremost among preachers of the Dharma.' A Rishi Seeks Deliverance The Sutra of the Fundamental Conduct states: In Avanti, there was a wealthy Brahmin named Mahakatyayana, who served as the royal teacher for King Avanti. His second son was named Narada. His father ordered
習韋陀論及諸咒術。次子不久答父。習韋陀諸論。我已通解。今可為我集一切眾解諸韋陀及以技能。其父即集大眾。那羅陀解一切論。長兄聞弟能通諸論。心生惡念欲害其命。其父令次子往頻陀山阿私陀仙人處洞解諸論。以得四禪具五神通。仙人不久命終。那羅陀以世利養貪戀著心。無有正念不信有佛法僧。有伊羅缽龍王．商佉龍王為夜叉金齊言。彼城先有一偈云。在於何自在。染著名為染。彼云何清凈。云何得癡名。癡人何故迷。云何名智人。何會別離已。名曰盡因緣。龍王至那羅陀仙所問此偈義。不能解曉。那羅陀即詣佛所咨問此義。佛即開解說種種法。生大歡喜乞求出家。佛言善來入我法中修于梵行。因其種族本姓名大迦旃延。
船師悔責
本行經云。世尊安詳漸行。從閉塞城至恒河岸。河水暴漲平流彌岸。世尊欲度。詣船師邊即語船師言。乞愿渡我向于彼岸。船師報言。尊者當與我度價。然後我當度于尊者。世尊報船師言。我今何處得有度價。但我除斷一切財寶。設有見者觀于瓦石土塊無殊。我以是故無有度價。船師復言。尊者若不能與我度價。終不相濟。世尊忽見一群雁從恒河南岸飛空而來向北。而說偈言。諸雁群黨度恒河。不曾問彼船師價。各運自身出己力。飛空自在隨所之。我今應當以神
【現代漢語翻譯】 現代漢語譯本：那羅陀學習《吠陀經》以及各種咒術。不久，次子回答父親說：『學習《吠陀經》的各種理論，我已經完全理解了。現在可以為我收集一切解釋《吠陀經》以及各種技能的書籍。』他的父親就召集大眾。那羅陀解釋一切理論。長兄聽說弟弟能夠通曉各種理論，心生惡念想要殺害他的性命。他的父親讓次子前往頻陀山阿私陀（Asita）仙人處，徹底理解各種理論，以獲得四禪並具備五神通。仙人不久後去世。那羅陀因為世俗的利益供養，貪戀執著於心，沒有正確的念頭，不相信有佛法僧。有伊羅缽（Elapatra）龍王、商佉（Sankha）龍王為夜叉金齊（Yaksa Kimch），他們說：『彼城先前有一首偈語說：在於何處自在？染著名為染。彼如何清凈？如何得癡名？癡人為何迷惑？如何名智人？何時別離后，名為盡因緣？』龍王到那羅陀仙人處詢問這首偈語的含義，那羅陀不能理解。那羅陀就到佛陀那裡請教這個含義。佛陀就開示解釋，說種種法，那羅陀生起大歡喜心，乞求出家。佛陀說：『善來，加入我的佛法中，修習梵行。』因為他的種族本來的姓名是大迦旃延（Mahakatyayana）。 船師的悔責 《本行經》中說：世尊安詳地行走，從閉塞城到恒河岸邊。河水暴漲，水流與河岸齊平。世尊想要渡河，到船師那裡，對船師說：『乞求您渡我到對岸。』船師回答說：『尊者應當給我渡河的費用，然後我才渡您。』世尊對船師說：『我現在哪裡有渡河的費用呢？我已斷除一切財寶，即使有人看見，看瓦片石頭土塊也沒有什麼不同。因此我沒有渡河的費用。』船師又說：『尊者如果不能給我渡河的費用，我終究不能幫助您渡河。』世尊忽然看見一群雁從恒河南岸飛空而來，向北飛去，於是說了一首偈語：『諸雁群黨度恒河，不曾問彼船師價。各運自身出己力，飛空自在隨所之。我今應當以神』
【English Translation】 English version: Narada studied the Vedas and various mantras. Soon, the younger son replied to his father, 'Having studied the various theories of the Vedas, I have fully understood them. Now, can you collect for me all the commentaries on the Vedas and various skills?' His father then gathered the masses. Narada explained all the theories. The elder brother, hearing that his younger brother was able to understand all the theories, harbored evil thoughts and wanted to kill him. His father sent the younger son to the hermitage of the ascetic Asita (Asita) in the Vindhya Mountains to thoroughly understand the various theories, in order to attain the four Dhyanas and possess the five supernormal powers. The ascetic soon passed away. Narada, because of worldly gains and offerings, was attached to his mind, had no right thoughts, and did not believe in the Buddha, Dharma, and Sangha. There were the dragon kings Elapatra (Elapatra) and Sankha (Sankha) as Yaksa Kimch, who said, 'There was previously a verse in that city that said: Where is there freedom? Attachment is called attachment. How is it purified? How is it called ignorance? Why are the ignorant confused? How is one called wise? When is separation called the end of causes?' The dragon kings went to the ascetic Narada to ask the meaning of this verse, but Narada could not understand it. Narada then went to the Buddha to inquire about this meaning. The Buddha then revealed and explained, speaking of various Dharmas, and Narada arose with great joy, begging to renounce the household life. The Buddha said, 'Welcome, join my Dharma and practice Brahma-conduct.' Because of his clan's original name was Mahakatyayana (Mahakatyayana). The Boatman's Repentance The Fundamental Conduct Sutra says: The World-Honored One walked peacefully and gradually, from the Blockaded City to the bank of the Ganges River. The river water surged, and the flow was level with the banks. The World-Honored One wanted to cross the river, went to the boatman, and said to the boatman, 'I beg you to ferry me to the other shore.' The boatman replied, 'Venerable One, you should give me the ferry fare, and then I will ferry you.' The World-Honored One said to the boatman, 'Where do I have the ferry fare now? I have cut off all wealth and treasures, and even if someone sees them, they see no difference between tiles, stones, and earth. Therefore, I have no ferry fare.' The boatman said again, 'Venerable One, if you cannot give me the ferry fare, I will ultimately not be able to help you cross the river.' The World-Honored One suddenly saw a flock of geese flying from the southern bank of the Ganges River, flying north, and then spoke a verse: 'The flock of geese cross the Ganges River, never asking the boatman for the price. Each uses their own strength, flying freely wherever they go. I should now use divine'
通。騰空翱翔猶彼雁。若至恒河水南岸。安隱定住如須彌。時彼船師見佛過已。心生大悔。我睹大聖福田而不知施度至彼岸。如是念已悶絕躄地。良久乃蘇。從地而起。即詣摩伽陀主頻頭王邊奏如是事。王聞此事已。即來船師。從今已去。凡是出家之人求欲度者。勿取價直。
耶捨得度
因果經云。有長者子名耶舍。有大辯才。聦明智慧。于中夜分見空中光明。尋光詣鹿野苑。見佛三十二相八十種好。禮佛白言。唯愿世尊救濟於我。佛言。色受想行識無常苦空無我。汝知否。答言實是。聞是語已得法眼凈。成阿羅漢。愿求出家。佛言。善來比丘。即成沙門。時耶舍父尋子耶舍至於佛所。佛以神力隱其耶舍而為說法。善男子。色受想行識無常空苦無我。汝知否。耶舍父聞已。遠塵離垢。見於道跡。如來問言何緣至此。答言尋子。佛攝神力。父子相見。心大歡喜。佛即授三自歸。為最初優婆塞。又有耶舍朋類五十長者子。聞耶捨出家。共詣佛所愿求出家。佛言。色受想行識無常苦空無我。汝知否。聞已漏盡意解。佛言。善來比丘。即成沙門。是時始有五十六阿羅漢。佛告比丘。汝等堪為世間作無上福田。宜各遊方教化。以慈悲心度諸眾生。
降伏火龍
因果經云。世尊念言。優樓頻螺迦葉有大名
【現代漢語翻譯】 現代漢語譯本： 通。騰空翱翔猶如大雁。如果到達恒河的南岸，便能安穩地像須彌山一樣 स्थिर (Sthira，穩固)。當時那個船伕看見佛陀 지나가다 (jinagada，經過)后，心中生起極大的後悔：『我親眼看見大聖福田，卻不知道佈施以求渡到彼岸。』這樣想著，便悶絕倒地。過了很久才甦醒，從地上起來，立即前往摩揭陀國的國王頻頭王那裡，稟告了這件事。國王聽了此事後，立即召見船伕，下令：『從今以後，凡是出家之人請求渡河，都不要收取費用。』 耶捨得度 因果經中說，有一位長者的兒子名叫耶舍 (Yasa，名聲、榮譽)，他有極大的辯才，聰明智慧。在半夜時分，他看見空中出現光明，便循著光明來到鹿野苑。他看見佛陀的三十二相和八十種好，向佛陀禮拜並說道：『唯愿世尊救濟我。』佛陀說：『色 (Rupa，物質)、受 (Vedana，感受)、想 (Samjna，認知)、行 (Samskara，意志)、識 (Vijnana，意識)都是無常、苦、空、無我的，你明白嗎？』耶舍回答說：『確實如此。』聽了這些話后，他獲得了法眼凈，成就了阿羅漢 (Arhat，已證悟者)。他請求出家，佛陀說：『善來比丘 (Bhikkhu，比丘)，』他立刻成爲了沙門 (Sramana，出家修行者)。當時，耶舍的父親尋找兒子耶舍，來到了佛陀所在的地方。佛陀用神通力隱藏了耶舍，併爲耶舍的父親說法：『善男子，色、受、想、行、識都是無常、空、苦、無我的，你明白嗎？』耶舍的父親聽了之後，遠離了塵垢，證得了道跡。如來問他：『你因何事來到這裡？』他回答說：『尋找兒子。』佛陀收回神通力，父子相見，心中非常歡喜。佛陀便為耶舍的父親授三自歸 (Trisarana，皈依佛、法、僧)，使他成為最初的優婆塞 (Upasaka，在家男居士)。又有耶舍的五十位朋友，都是長者的兒子，他們聽聞耶捨出家，一同來到佛陀那裡，請求出家。佛陀說：『色、受、想、行、識都是無常、苦、空、無我的，你明白嗎？』他們聽了之後，漏盡意解。佛陀說：『善來比丘，』他們立刻成爲了沙門。這時，才有了五十六位阿羅漢。佛陀告訴比丘們：『你們可以為世間作無上的福田，應當各自遊方教化，以慈悲心度化眾生。』 降伏火龍 因果經中說，世尊心想：優樓頻螺迦葉 (Uruvilva-Kasyapa，優樓頻螺村的迦葉)有很大的名望。
【English Translation】 English version: Then, soaring through the air like a wild goose, if one reaches the southern bank of the Ganges River, one can abide peacefully like Mount Sumeru (Sumeru, the central world-mountain). At that time, the boatman, having seen the Buddha pass by, felt great remorse in his heart: 'I have seen the blessed field of merit, the Great Sage, yet I did not know to give alms to cross to the other shore.' Thinking thus, he fainted and collapsed to the ground. After a long while, he revived, rose from the ground, and immediately went to King Bimbisara (Bimbisara, King of Magadha) of Magadha and reported the matter. Upon hearing this, the king summoned the boatman and decreed: 'From now on, do not charge any fare to those who have left home and seek to cross the river.' Yasa's Deliverance The Karma Sutra says that there was a wealthy man's son named Yasa (Yasa, fame, glory), who possessed great eloquence, intelligence, and wisdom. In the middle of the night, he saw a light in the sky and followed it to the Deer Park. He saw the Buddha's thirty-two major marks and eighty minor marks and prostrated before him, saying, 'May the World-Honored One deliver me.' The Buddha said, 'Form (Rupa, matter), sensation (Vedana, feeling), perception (Samjna, cognition), volition (Samskara, mental formations), and consciousness (Vijnana, consciousness) are impermanent, suffering, empty, and without self. Do you understand?' Yasa replied, 'Indeed, it is so.' Upon hearing these words, he attained the pure Dharma eye and became an Arhat (Arhat, one who has attained enlightenment). He requested to leave home, and the Buddha said, 'Welcome, Bhikkhu (Bhikkhu, monk),' and he immediately became a Sramana (Sramana, ascetic). At that time, Yasa's father searched for his son Yasa and came to where the Buddha was. The Buddha used his supernatural power to conceal Yasa and taught Yasa's father the Dharma: 'Good man, form, sensation, perception, volition, and consciousness are impermanent, empty, suffering, and without self. Do you understand?' Upon hearing this, Yasa's father was freed from defilements and attained the path. The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) asked him, 'Why have you come here?' He replied, 'I am looking for my son.' The Buddha withdrew his supernatural power, and the father and son saw each other, filled with great joy. The Buddha then bestowed the Three Refuges (Trisarana, refuge in the Buddha, Dharma, and Sangha) upon Yasa's father, making him the first Upasaka (Upasaka, lay male devotee). Furthermore, fifty of Yasa's friends, all sons of wealthy men, heard that Yasa had left home and came together to the Buddha, requesting to leave home. The Buddha said, 'Form, sensation, perception, volition, and consciousness are impermanent, suffering, empty, and without self. Do you understand?' Upon hearing this, they were freed from outflows and their minds were liberated. The Buddha said, 'Welcome, Bhikkhus,' and they immediately became Sramanas. At that time, there were fifty-six Arhats. The Buddha told the Bhikkhus, 'You are worthy of being the supreme fields of merit for the world. You should each travel and teach, liberating all beings with compassion.' Subduing the Fire Dragon The Karma Sutra says that the World-Honored One thought, 'Uruvilva-Kasyapa (Uruvilva-Kasyapa, Kasyapa of Uruvilva) has great fame.'
稱。我當詣彼教以正法。即往尋之。日既將暮。佛語迦葉。欲于石室止住一宿。迦葉言。石室中有毒龍。恐相害耳。佛言。雖有毒龍。但以見借。迦葉言。若能住者便自隨意。爾時如來即入石室結加趺坐而入三昧。爾時毒龍舉體煙出。世尊即入火光三昧。佛亦出煙。龍大瞋怒身中出火。佛亦出火。二火俱熾焚燒石室。迦葉夜起見室盡然。驚怖嘆惜。此大沙門端正尊貴。不取我語。今為火龍之所燒害。遽令弟子以水澆之。火不能滅火更熾盛。爾時世尊以神通力制伏毒龍。授三歸依置於缽中。明旦持缽盛龍而出。迦葉師徒白言。世尊龍火猛烈之所傷耶。佛言。我內清凈。終不為彼外災所害。彼毒龍者今在缽中。即便舉缽以示迦葉。迦葉師徒見於世尊處火不燒。能降毒龍置於缽中。迦葉歡喜嘆未曾有。
急流分斷
普曜經云。世尊至泥連禪河。水流激疾。佛以神通斷水令住。使水分開。佛行其中。迦葉見之畏佛所漂。即令弟子乘船取佛。佛即從水中船貫底入。無有穿跡。迦葉稽首愿作沙門。佛言。且還報汝弟子。迦葉受教告諸弟子。我受佛戒欲作沙門。諸弟子曰。愿皆隨從得作沙門。於是師徒脫衣裘褐及水瓶杖屣。諸事火具悉棄水中。俱詣佛前稽首白言。今我五百人皆有信意願作沙門。佛言善來。迦葉五百人剃
【現代漢語翻譯】 現代漢語譯本：佛說：『我應當去那裡用正法教化他。』於是前去尋找迦葉。天色將晚時，佛對迦葉說：『我想在這石室裡借宿一晚。』迦葉說：『石室裡有毒龍，恐怕會傷害你。』佛說：『即使有毒龍，也只是借住一宿而已。』迦葉說：『如果能住下，就請隨意吧。』當時，如來就進入石室，結跏趺坐，進入三昧禪定。這時，毒龍全身冒出煙霧。世尊隨即進入火光三昧，也放出煙霧。毒龍大怒，身體里冒出火焰，佛也放出火焰。兩股火焰一起燃燒，焚燒石室。迦葉夜裡起來，看見石室完全被火焰籠罩，驚恐嘆息：『這位大沙門如此端正尊貴，不聽我的勸告，現在被火龍燒害了！』急忙讓弟子用水澆滅火焰，但火不但沒有熄滅，反而更加猛烈。這時，世尊用神通力制伏了毒龍，授予它三歸依，並將它放入缽中。第二天早上，佛拿著盛著毒龍的缽走了出來。迦葉師徒問道：『世尊，您被猛烈的龍火所傷了嗎？』佛說：『我內心清凈，終究不會被外在的災害所傷害。那條毒龍現在就在缽中。』隨即舉起缽給迦葉看。迦葉師徒看見世尊身處火焰中沒有被燒傷，還能降伏毒龍並把它放在缽中，迦葉歡喜讚歎，認為這是前所未有的事情。 普曜經上說，世尊來到泥連禪河，河水湍急。佛用神通力截斷水流，使水分開，佛行走在河中。迦葉看見后，擔心佛被水沖走，就讓弟子們乘船去接佛。佛就從水中穿過船底進入船中，卻沒有留下任何痕跡。迦葉叩拜，請求做沙門。佛說：『先回去告訴你的弟子們。』迦葉接受教誨，告訴他的弟子們：『我將要接受佛的戒律，想做沙門。』弟子們說：『我們都願意跟隨您，做沙門。』於是師徒們脫下衣服、皮襖、粗布衣，以及水瓶、手杖、鞋子，把所有祭火的器具都丟進水中，一起到佛前叩拜，說道：『現在我們五百人都已生起信心，願意做沙門。』佛說：『善來。』迦葉和他的五百人剃
【English Translation】 English version: The Buddha said, 'I should go there and teach him with the true Dharma.' Then he went to find Kāśyapa (a disciple of Buddha). As evening approached, the Buddha said to Kāśyapa, 'I would like to stay overnight in this stone chamber.' Kāśyapa said, 'There is a poisonous dragon in the stone chamber, I am afraid it will harm you.' The Buddha said, 'Even if there is a poisonous dragon, I am only borrowing the space for one night.' Kāśyapa said, 'If you can stay, then please do as you wish.' At that time, the Tathāgata (another name for Buddha) entered the stone chamber, sat in the lotus position, and entered samādhi (a state of meditative consciousness). At that time, the poisonous dragon emitted smoke from its entire body. The World-Honored One (another name for Buddha) then entered the fire-light samādhi and also emitted smoke. The dragon was furious and emitted fire from its body, and the Buddha also emitted fire. The two fires blazed together, burning the stone chamber. Kāśyapa got up at night and saw that the chamber was completely engulfed in flames. He was frightened and lamented, 'This great śrāmaṇa (a wandering ascetic) is so upright and noble, but he did not listen to my advice, and now he is being burned by the fire dragon!' He hurriedly ordered his disciples to pour water on the fire, but the fire did not go out, instead it became more intense. At that time, the World-Honored One used his supernatural powers to subdue the poisonous dragon, bestowed upon it the Three Refuges, and placed it in his bowl. The next morning, the Buddha came out holding the bowl containing the dragon. Kāśyapa and his disciples asked, 'World-Honored One, were you injured by the fierce dragon fire?' The Buddha said, 'My inner self is pure, and I will not be harmed by external disasters. That poisonous dragon is now in the bowl.' Then he raised the bowl to show Kāśyapa. Kāśyapa and his disciples saw that the World-Honored One was not burned in the fire and was able to subdue the poisonous dragon and put it in the bowl. Kāśyapa rejoiced and praised that this was unprecedented. The Pǔyào Jīng (a Buddhist scripture) says that the World-Honored One arrived at the Nilianchan River (Nairanjana River), where the water flowed swiftly. The Buddha used his supernatural powers to cut off the water flow, causing the water to separate, and the Buddha walked in the middle of the river. When Kāśyapa saw this, he was worried that the Buddha would be washed away by the water, so he ordered his disciples to take a boat to pick up the Buddha. The Buddha then passed through the bottom of the boat from the water and entered the boat without leaving any trace. Kāśyapa prostrated himself and asked to become a śrāmaṇa. The Buddha said, 'Go back and tell your disciples first.' Kāśyapa accepted the teaching and told his disciples, 'I am going to receive the Buddha's precepts and want to become a śrāmaṇa.' The disciples said, 'We are all willing to follow you and become śrāmaṇas.' So the teacher and disciples took off their clothes, fur coats, coarse cloth garments, as well as water bottles, staffs, and shoes, and threw all the fire-worshiping implements into the water. Together they went before the Buddha, prostrated themselves, and said, 'Now all five hundred of us have developed faith and are willing to become śrāmaṇas.' The Buddha said, 'Welcome.' Kāśyapa and his five hundred men shaved
除鬚髮。皆成沙門。迦葉二弟。次名那提。幼名竭夷。各有二百五十弟子。廬舍水邊。見諸梵志事火之具隨水下流。恐兄五百人大水所漂。即令五百弟子順流而上。見兄師徒皆作沙門。即問大兄。我意以兄為是羅漢。並五百人共同聲言。愿如大師求作沙門。佛言善來。二弟及五百弟子剃除鬚髮。皆成沙門。佛今便有一千沙門隨從而行。
棄除祭器
本行經云。爾時三迦葉有一外甥螺髻梵志。名優波斯那。在阿修羅山中共二百五十弟子修學仙道。彼聞其舅迦葉三人及諸弟子俱投佛聖悉皆出家。來至舅前而說偈言。舅等虛祀火百年。亦復空行彼苦行。今日同舍於此法。猶如蛇蛻于故皮。優波斯那告諸弟子。我今欲往佛所修于梵行。汝意云何。弟子答言我等亦當隨從。俱詣佛所白言。我今愿將弟子入佛法中當修梵行。佛言。當自取汝鹿皮之衣及祭火器悉皆擲棄。諸梵志言奉教不違。即至居處將祭火具盡皆棄毀。還至佛所愿求出家。世尊聽許。即為彼等增更說法。還以三種神通示教利喜。是時眾等於無為法悉盡諸漏心得解脫。爾時世尊聚集諸比丘眾。所謂此等二百五十人俱。並悉從於梵志出家。皆阿羅漢。而得為首。最勝最妙最上最尊。即得自利。隨侍世尊證會說法。
竹園精舍
因果經云。世尊即
【現代漢語翻譯】 現代漢語譯本 剃除了頭髮和鬍鬚，都成爲了沙門（佛教出家人）。迦葉（Kashyapa，人名，指優樓頻螺迦葉）的兩個弟弟，一個名叫那提（Nadi Kashyapa，人名），小名竭夷（Gaya Kashyapa，人名），各自有二百五十名弟子。他們在茅屋附近的水邊，看見一些婆羅門祭祀用的火具順水漂流而下，擔心他們的哥哥和五百名弟子被大水沖走，就讓五百名弟子逆流而上。他們看見哥哥和他的弟子們都做了沙門，就問他們的哥哥。他們認為哥哥一定是阿羅漢（Arhat，佛教修行者），並和五百人一起表示，願意像大師一樣出家做沙門。佛說：『善來。』兩個弟弟和五百名弟子剃除了頭髮和鬍鬚，都成爲了沙門。佛現在就有一千名沙門跟隨他修行。 丟棄祭祀用具 《本行經》中說，當時三迦葉（The three Kashyapas，指優樓頻螺迦葉、那提迦葉和竭夷迦葉）有一個外甥，是螺髻梵志（Jatila，一種苦行僧），名叫優波斯那（Uposatha，人名），在阿修羅山（Asura Mountain，山名）和二百五十名弟子一起修行仙道。他聽說他的舅舅迦葉三人和他們的弟子都皈依了佛，全部出家了，就來到舅舅面前，用偈語說：『舅舅們虛假地祭祀火神一百年，也白白地修行那些苦行。今天一同捨棄這些法，就像蛇蛻去舊皮一樣。』優波斯那告訴他的弟子們：『我現在想去佛那裡修行梵行（Brahmacharya，清凈的行為），你們意下如何？』弟子們回答說：『我們也應當跟隨您去。』他們一起到佛那裡，稟告說：『我現在願意帶領弟子們進入佛法中，修行梵行。』佛說：『應當自己拿走你們的鹿皮衣服和祭祀火具，全部丟棄。』這些梵志說：『遵從教誨，不敢違背。』就到住處，把祭祀用的火具全部丟棄毀壞。回到佛那裡，請求出家。世尊允許了他們，就為他們進一步說法，還用三種神通（Three kinds of super powers，指天眼通、天耳通、他心通）來教導他們，使他們歡喜。當時，這些人對於無為法（Unconditioned Dharma，涅槃）都斷盡了各種煩惱，心得解脫。當時，世尊聚集了各位比丘（Bhikkhu，佛教僧侶），就是說這二百五十人，都是從梵志出家，都成了阿羅漢，並且成為他們的首領，是最殊勝、最美妙、最上等、最尊貴的，就得到了自身的利益，跟隨在世尊身邊，證悟佛法。 竹園精舍 《因果經》中說，世尊就...
【English Translation】 English version Having their hair and beards shaved off, they all became Shramanas (Buddhist monks). Kashyapa's (Kashyapa, a proper noun, referring to Uruvilva Kashyapa) two younger brothers, one named Nadi (Nadi Kashyapa, a proper noun), with the childhood name Gaya (Gaya Kashyapa, a proper noun), each had two hundred and fifty disciples. Near their huts by the water, they saw Brahmanical sacrificial implements floating downstream. Fearing that their elder brother and five hundred disciples had been swept away by the flood, they sent the five hundred disciples upstream. They saw that their elder brother and his disciples had all become Shramanas, and they asked their elder brother. They believed that their elder brother must be an Arhat (Arhat, a Buddhist practitioner), and together with the five hundred people, they expressed their willingness to become Shramanas like the master. The Buddha said, 'Welcome.' The two younger brothers and the five hundred disciples shaved off their hair and beards, and all became Shramanas. Now the Buddha had a thousand Shramanas following him in his practice. Discarding Sacrificial Implements The Sutra of the Fundamental Conduct states that at that time, the three Kashyapas (The three Kashyapas, referring to Uruvilva Kashyapa, Nadi Kashyapa, and Gaya Kashyapa) had a nephew, a Jatila (Jatila, an ascetic) named Uposatha (Uposatha, a proper noun), who was practicing the way of immortality on Mount Asura (Asura Mountain, a mountain name) with two hundred and fifty disciples. He heard that his uncles, the three Kashyapas, and their disciples had all converted to the Buddha and had all renounced the household life. He came before his uncles and said in verse, 'Uncles have falsely sacrificed to the fire god for a hundred years, and have also vainly practiced those ascetic practices. Today, we abandon these dharmas together, just as a snake sheds its old skin.' Uposatha told his disciples, 'I now wish to go to the Buddha to practice Brahmacharya (Brahmacharya, pure conduct). What do you think?' The disciples replied, 'We should also follow you.' Together they went to the Buddha and reported, 'I now wish to lead my disciples into the Buddha's Dharma and practice Brahmacharya.' The Buddha said, 'You should take your deerskin clothes and sacrificial fire implements and discard them all yourselves.' These Brahmanas said, 'We obey the teachings and dare not disobey.' They went to their dwellings and discarded and destroyed all the sacrificial fire implements. Returning to the Buddha, they requested to renounce the household life. The World Honored One permitted them and further expounded the Dharma for them, also using the three kinds of super powers (Three kinds of super powers, referring to the divine eye, divine ear, and knowing others' minds) to teach and delight them. At that time, these people, regarding the Unconditioned Dharma (Unconditioned Dharma, Nirvana), had exhausted all defilements, and their minds were liberated. At that time, the World Honored One gathered all the Bhikkhus (Bhikkhu, Buddhist monks), that is, these two hundred and fifty people, all of whom had renounced the household life from being Brahmanas, and had all become Arhats, and became their leaders, being the most excellent, the most wonderful, the most supreme, and the most venerable, and thus obtained their own benefit, following the World Honored One, realizing the Dharma. The Bamboo Grove Vihara The Sutra of Cause and Effect states that the World Honored One then...
與優樓頻螺迦葉兄弟三人及千比丘往王舍城詣頻婆娑羅王。諸王與百官出城迎佛。佛為說法。大王。此五陰身以識為本。因於識故而生意根。以意根故而生於色。而此色法生滅不住。如是觀者善知無常。如此觀身不取身相。則色離我及以我所。若能觀色離我我所。即是色生便是苦生。若知色滅便是苦滅。若人能作如是觀者。是名為解脫。王聞法已。群臣人民得法眼凈。時王白言。我從今日歸依世尊及比丘僧。當令四事不使乏少。惟愿世尊住于竹園。佛言大善。王來諸臣住于竹園起諸堂舍。惟愿世尊往住于彼。即與比丘及無量諸天前後圍繞作諸技樂與王俱住竹園。時王手執寶瓶盛以香水。于如來前而作是言。我今以此竹園奉上如來及比丘僧。唯愿哀愍為我納受。諸王見佛最為其首。諸僧伽藍最為始也。
領徒投佛
因果經云。王舍城中有二婆羅門聰明智慧。一名舍利弗。一名目犍連。各有一百弟子。二人共為親友。極相愛重。咸共誓言。若先得聞妙法遞相開示。時舍利弗忽于路次逢見阿舍婆耆比丘入城乞食。威儀庠序。即便問言。汝師何人。有所教誡演說何法。比丘答言。我師是甘蔗種。天人之師。相好智慧及以神通無與等者。我既年幼學道日淺。豈能宣說如來妙法。然以所知當爲汝說。即說偈言。一切諸
【現代漢語翻譯】 現代漢語譯本：佛陀與優樓頻螺迦葉（Uruvilva-Kasyapa，人名，優樓頻螺村的迦葉）、那提迦葉（Nadi-Kasyapa，人名，那提河的迦葉）和伽耶迦葉（Gaya-Kasyapa，人名，伽耶山的迦葉）三兄弟以及一千名比丘前往王舍城（Rajagrha，地名，古印度摩揭陀國的首都）拜見頻婆娑羅王（Bimbisara，人名，摩揭陀國的國王）。國王與百官出城迎接佛陀。佛陀為他們說法：『大王，這五蘊之身以識為根本。因為有識，所以產生意根。因為有意根，所以產生色。而這色法生滅不住，如此觀察就能善知無常。如此觀察身體，就不會執取身體的表相，那麼色就與我和我所分離。如果能觀察到色與我和我所分離，那麼色的產生就是苦的產生，如果知道色的滅亡就是苦的滅亡。如果有人能這樣觀察，就叫做解脫。』國王聽了佛法后，群臣人民都得到了清凈的法眼。當時國王說道：『我從今天起皈依世尊和比丘僧，一定盡力供養四事，不讓他們有所缺少。希望世尊能住在竹園（Venuvana，地名，竹林精舍）。』佛陀說：『很好。』國王和大臣們在竹園建造了許多堂舍，希望世尊能到那裡居住。於是佛陀與比丘以及無數諸天前後圍繞，演奏各種音樂，與國王一同住在竹園。當時國王手持寶瓶，盛滿香水，在如來面前說道：『我今天將這竹園奉獻給如來和比丘僧，希望您能慈悲地接受。』諸王以佛陀為首，諸僧伽藍（Samgharama，佛教寺院）以此為開始。
領徒投佛
因果經（Karma Sutra）中說，王舍城中有兩位婆羅門（Brahmin，古印度教中的祭司階層）非常聰明有智慧，一個名叫舍利弗（Sariputra，人名，佛陀十大弟子之一，以智慧著稱），一個名叫目犍連（Maudgalyayana，人名，佛陀十大弟子之一，以神通著稱）。他們各自有一百名弟子。兩人互為親友，非常相愛敬重，共同發誓說：『如果誰先聽到妙法，一定要互相告知。』當時舍利弗在路上偶然遇到阿舍婆耆（Asvajit，人名，佛陀的五比丘之一）比丘進城乞食，威儀莊嚴有序。他便問道：『你的老師是誰？他有什麼教誡，演說的是什麼法？』比丘回答說：『我的老師是甘蔗種（Sakya，釋迦族的別稱），是天人之師。他的相好、智慧以及神通沒有人能與他相比。我年紀還小，學道時間尚淺，怎麼能宣說如來的妙法呢？但我可以把我所知道的告訴你。』於是說了偈語：『一切諸法從因生…』
【English Translation】 English version: The Buddha, along with the three Kasyapa brothers of Uruvilva (Uruvilva-Kasyapa, a person's name, Kasyapa of Uruvilva village), Nadi (Nadi-Kasyapa, a person's name, Kasyapa of the Nadi River), and Gaya (Gaya-Kasyapa, a person's name, Kasyapa of Gaya Mountain), and a thousand Bhikkhus, went to Rajagrha (Rajagrha, a place name, the capital of the ancient Indian kingdom of Magadha) to visit King Bimbisara (Bimbisara, a person's name, the king of Magadha). The king and his officials went out of the city to welcome the Buddha. The Buddha preached to them: 'Great King, this body of the five skandhas (aggregates) has consciousness as its root. Because of consciousness, the root of mind arises. Because of the root of mind, form arises. And this dharma of form is constantly arising and ceasing. Observing in this way, one can well know impermanence. Observing the body in this way, one does not grasp the appearance of the body. Then form is separated from 'I' and 'mine'. If one can observe that form is separated from 'I' and 'mine', then the arising of form is the arising of suffering. If one knows the cessation of form, then it is the cessation of suffering. If a person can observe in this way, it is called liberation.' After the king heard the Dharma, the ministers and people all attained the pure Dharma eye. At that time, the king said: 'From today onwards, I take refuge in the World Honored One and the Bhikkhu Sangha. I will ensure that the four requisites are not lacking. I hope that the World Honored One will reside in the Bamboo Grove (Venuvana, a place name, the Bamboo Grove Monastery).' The Buddha said: 'Very good.' The king and his ministers built many halls and houses in the Bamboo Grove, hoping that the World Honored One would reside there. Then the Buddha, along with the Bhikkhus and countless Devas (gods) surrounding him, playing various musical instruments, resided in the Bamboo Grove with the king. At that time, the king held a precious vase filled with fragrant water and said before the Tathagata (Buddha): 'Today, I offer this Bamboo Grove to the Tathagata and the Bhikkhu Sangha. I hope that you will compassionately accept it.' The kings took the Buddha as their leader, and the Sangharamas (Samgharama, Buddhist monasteries) began from this.
Leading Disciples to Take Refuge in the Buddha
The Karma Sutra says that in Rajagrha there were two Brahmins (Brahmin, the priestly class in ancient India) who were very intelligent and wise, one named Sariputra (Sariputra, a person's name, one of the Buddha's ten great disciples, known for his wisdom), and the other named Maudgalyayana (Maudgalyayana, a person's name, one of the Buddha's ten great disciples, known for his supernatural powers). Each of them had one hundred disciples. The two were close friends, loved and respected each other very much, and vowed together: 'If anyone hears the wonderful Dharma first, they must inform each other.' At that time, Sariputra happened to meet Bhikkhu Asvajit (Asvajit, a person's name, one of the Buddha's first five disciples) on the road entering the city to beg for food, with dignified and orderly demeanor. He then asked: 'Who is your teacher? What are his teachings, and what Dharma does he expound?' The Bhikkhu replied: 'My teacher is of the Sakya (Sakya, another name for the Shakya clan) lineage, the teacher of gods and humans. His excellent marks, wisdom, and supernatural powers are unmatched. I am young and have been studying the Dharma for a short time. How can I expound the Tathagata's wonderful Dharma? But I can tell you what I know.' Then he spoke the verse: 'All dharmas arise from causes...'
法本。因緣生無主。若解此法者。則得真實道。舍利弗聞已。即于諸法遠塵離垢得法眼凈。時舍利弗還至住處。時目犍連見舍利弗諸根寂定。即便問言。必聞妙法。舍利弗具如上說。目犍連聞已得法眼凈。即將二百弟子往詣竹園。遙見如來相好端嚴。心生歡喜愿求出家。佛言善來。度為沙門。爾時世尊與千二百五十人于摩竭提國廣度眾生。
迦葉求度
因果經云。偷羅厥叉國有一婆羅門。名曰迦葉。極大智慧。誦四韋陀論。其家巨富善能佈施。其婦端正舉國無雙。夫婦二人無有欲想。不樂在家厭離世間。思惟求訪出家之法。即舍家業入于山林。心念口言。諸佛如來出家修道。我今亦當隨佛出家。即便脫去金縷織衣而著壞色衲衣。自剃鬚發。爾時諸天于虛空中既見迦葉自出家已。報言迦葉。甘蔗種族凈飯王子。其名薩婆悉達。出家學道號為釋迦牟尼佛。今在竹園中住。迦葉聞天語已。即便往詣竹園。世尊知其當來宜往度之。即行遂逢迦葉。迦葉即便頂禮佛足白佛言。是我大師。我是弟子。佛言。迦葉當知。五陰色身是大苦聚。迦葉聞已即便見諦。乃至得於阿羅漢果。爾時世尊即與迦葉俱還竹園。以此迦葉有大威德。天人所重。故名大迦葉。乃至佛滅住持法化。被于來世。此人之力也。
假孕謗佛
【現代漢語翻譯】 現代漢語譯本 法本：因緣和合而生，事物本無自主之性。如果理解了這個道理，就能證得真實的道。舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）聽聞后，在諸法中遠離塵垢，獲得清凈的法眼。當時，舍利弗回到住處，目犍連（Maudgalyāyana，神通第一的佛陀十大弟子之一）看到舍利弗諸根寂靜，就問他說：『你必定聽聞了妙法。』舍利弗將以上所說全部告訴了他。目犍連聽聞后，也獲得了清凈的法眼，隨即帶領二百名弟子前往竹園。遠遠地看見如來相貌莊嚴美好，心中生起歡喜，發願請求出家。佛陀說：『善來。』就為他們剃度，成為沙門（Śrāmaṇa，出家修道者）。當時，世尊（Bhagavan，佛陀的尊稱）與一千二百五十人在摩揭陀國（Magadha，古印度十六大國之一）廣泛地度化眾生。
迦葉（Kāśyapa，佛陀弟子，以頭陀苦行著稱）求度
因果經中說：偷羅厥叉國（Turakharaksha，地名，具體位置不詳）有一位婆羅門（Brahmin，印度教祭司階層），名叫迦葉，極具智慧，通曉四韋陀論（Four Vedas，古印度婆羅門教的根本經典）。他家非常富有，樂善好施。他的妻子端莊美麗，舉國無雙。夫婦二人沒有情慾之想，不喜好在家生活，厭倦遠離世間，思索尋求出家之法。於是捨棄家業，進入山林。心中想著，口中說著：『諸佛如來出家修道，我現在也應當跟隨佛陀出家。』隨即脫下用金線織成的衣服，穿上破舊的染色衲衣，自己剃去鬚髮。當時，諸天在虛空中看到迦葉自己出家，就告訴他說：『迦葉，甘蔗種族（Ikshvaku，古代印度的一個王朝）的凈飯王子（Śuddhodana，釋迦牟尼佛的父親），名叫薩婆悉達（Sarvasiddhartha，釋迦牟尼佛的本名），出家學道，號為釋迦牟尼佛（Śākyamuni Buddha，佛教的創始人），現在住在竹園中。』迦葉聽聞天人的話后，就前往竹園。世尊知道他將要前來，應該去度化他，就動身前往，正好遇到迦葉。迦葉隨即頂禮佛足，對佛陀說：『您是我的大師，我是您的弟子。』佛陀說：『迦葉應當知道，五陰（Five Skandhas，構成個體存在的五種要素，即色、受、想、行、識）色身是大苦聚集。』迦葉聽聞后，立即證見真諦，乃至證得阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者）。當時，世尊就與迦葉一同返回竹園。因為這位迦葉具有大威德，為天人所敬重，所以名叫大迦葉。乃至佛陀滅度后，他住持佛法，教化後世。這就是此人的力量。
假孕謗佛
【English Translation】 English version The Dharma is fundamentally born from conditions, without inherent ownership. If one understands this Dharma, one attains the true path. Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), upon hearing this, became free from defilement in all dharmas and attained the pure Dharma eye. Then, Śāriputra returned to his dwelling. Maudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers), seeing that Śāriputra's faculties were serene and composed, asked him, 'You must have heard wonderful Dharma.' Śāriputra recounted everything as mentioned above. Maudgalyāyana, upon hearing this, also attained the pure Dharma eye and immediately led two hundred disciples to the Bamboo Grove. From afar, they saw the Tathagata's (another name for Buddha) excellent and dignified appearance, and their hearts filled with joy, wishing to renounce the world. The Buddha said, 'Welcome.' He ordained them as Śrāmaṇas (ascetics). At that time, the Bhagavan (another name for Buddha) was in the kingdom of Magadha (one of the sixteen Mahajanapadas of ancient India) with one thousand two hundred and fifty people, extensively liberating sentient beings.
Kāśyapa (a Buddha's disciple, known for ascetic practices) Seeks Ordination
The Sutra of Cause and Effect says: In the country of Turakharaksha (location uncertain) there was a Brahmin (a member of the priestly class in Hinduism) named Kāśyapa, who was extremely wise and versed in the Four Vedas (the ancient scriptures of Brahmanism). His family was immensely wealthy and generous in giving. His wife was beautiful and unparalleled in the country. The couple had no desire for sensual pleasures, disliked household life, and were weary of the world, contemplating and seeking a way to renounce the world. They abandoned their family business and entered the mountains and forests. In his mind, he thought and said, 'The Buddhas and Tathagatas renounce the world and cultivate the path. Now I should also renounce the world following the Buddha.' He immediately took off his clothes woven with gold thread and put on patched robes of dull color, and shaved his head and beard. At that time, the devas (gods) in the sky saw that Kāśyapa had renounced the world himself and told him, 'Kāśyapa, the prince of the Ikshvaku (an ancient Indian dynasty) lineage, son of Śuddhodana (father of Shakyamuni Buddha), named Sarvasiddhartha (the original name of Shakyamuni Buddha), has renounced the world and is practicing the path, known as Śākyamuni Buddha (the founder of Buddhism), and is now residing in the Bamboo Grove.' Kāśyapa, upon hearing the words of the devas, went to the Bamboo Grove. The Bhagavan knew that he was coming and should be converted, so he went and met Kāśyapa. Kāśyapa immediately prostrated himself at the Buddha's feet and said to the Buddha, 'You are my master, and I am your disciple.' The Buddha said, 'Kāśyapa, you should know that the five skandhas (the five aggregates that constitute individual existence, namely form, feeling, perception, volition, and consciousness) are a great accumulation of suffering.' Kāśyapa, upon hearing this, immediately saw the truth, and even attained the fruit of Arhat (a perfected being who has attained liberation from suffering). At that time, the Bhagavan returned to the Bamboo Grove with Kāśyapa. Because this Kāśyapa had great power and virtue and was respected by devas and humans, he was named Mahākāśyapa. Even after the Buddha's parinirvana (death), he upheld the Dharma and taught future generations. This is the power of this person.
False Pregnancy and Slander of the Buddha
處胎經云。世尊初成佛道未久。六師興盛。吾有弟子一千二百五十人皆得羅漢六通無礙。時有旃遮摩那耆女。是阿阇羅翅舍欽婆羅弟子。受師明教。日來佛所。外現清信女法。內心受邪師教。來往周旋欲令人見。以草作腹日漸令大。后以木盂系腹猶如臨產婦女。時邪師問言。汝那得此身。答言我日日往瞿曇沙門所故有此身。師即嗔言。誑我弟子。我此弟子垂當生梵天者。辱我弟子乃至於此。是時邪師將諸弟子並此女人往至佛所。當於爾時。如來與無量數眾而為說法。梵志至佛所。高聲唱言。此沙門瞿曇犯于淫慾。實不得道。所作神變皆是幻術非真實道。指此女人言。眾生咸見不也。愛我此女使令有娠。發此語已。時天帝釋化作黃鼠。在女裙內嚙盂繩斷令盂落地。眾人皆見。眾人同聲罵言。汝等邪師徒眾。譭謗聖人造如斯罪。
請佛還國
莊嚴經云。時父王聞子得道已經六年。語優陀夷言。汝今可往請佛還國。離別已來十有二年。思欲一見。優陀夷受教。即詣佛所。具述王意已。愿為沙門。得阿羅漢道。世尊思惟。爾乃還國當度父母。即語優陀夷。汝宜先往現十八變。王大歡喜。即來群臣萬民出城四十里奉迎如來。世尊威儀端嚴自在。父王白言。離別多年。今得相見。大臣百官稽首作禮。見諸沙門親近
【現代漢語翻譯】 現代漢語譯本：
《處胎經》中記載，世尊剛證得佛道不久，六師外道非常興盛。我（佛）有弟子一千二百五十人，都已證得阿羅漢果位，具備六神通，沒有障礙。當時有一位名叫旃遮摩那（Cincamanavika，意為『旃遮摩那』）的耆那教女子，是阿阇羅翅舍欽婆羅（Ajivaka，意為『邪命外道』）的弟子。她接受了老師的教唆，每天來到佛陀所在的地方，表面上裝作虔誠的信女，內心卻接受邪師的教導。她來來往往，故意讓人看見，用草做成假肚子，一天天讓它變大。後來又用木盂繫在腹部，看起來就像臨產的婦女。當時，邪師問道：『你為何會懷上身孕？』她回答說：『我每天都去瞿曇（Gotama，意為『喬達摩』，佛陀的姓）沙門那裡，所以才有了這個身孕。』邪師聽后非常生氣，說道：『你欺騙我的弟子！我的這位弟子本應升到梵天，你卻讓她蒙受如此羞辱！』當時，邪師帶著他的弟子們和這個女人來到佛陀所在的地方。那時，如來正在為無數的聽眾說法。梵志（Brahmana，意為『婆羅門』）來到佛陀面前，高聲喊道：『這位沙門瞿曇犯了淫慾，實際上並沒有得道！他所展現的神通變化都是幻術，不是真實的道！』他指著那個女人說：『大家不是都看見了嗎？他勾引我的這個女子，使她懷了身孕！』說完這些話后，當時的天帝釋（Sakka，意為『帝釋天』）化作一隻黃鼠，在女人的裙子里咬斷了系木盂的繩子，使木盂掉在地上，眾人全都看見了。眾人同聲罵道：『你們這些邪師徒眾，竟然譭謗聖人，犯下如此罪行！』 請佛還國 《莊嚴經》中記載，當時的父王（凈飯王）聽說兒子（悉達多太子）得道已經六年，就對優陀夷（Udayin，意為『優陀夷』）說：『你現在可以去請佛陀回國。自從他離開以來，已經有十二年了，我很想見他一面。』優陀夷接受了國王的命令，立刻前往佛陀所在的地方，詳細地轉達了國王的意思，並請求出家為沙門。後來他證得了阿羅漢果位。世尊心想：『現在應該回國去度化父母。』於是對優陀夷說：『你應該先回去，顯現十八種變化，讓國王非常高興。』優陀夷立刻前往，國王率領群臣和萬民出城四十里，恭敬地迎接如來。世尊的威儀端莊，自在安詳。父王說道：『分別多年，今天終於能夠相見。』大臣和百官都叩頭作禮，看見了那些親近佛陀的沙門。
【English Translation】 English version:
The Traigarbha Sutra states: Not long after the World-Honored One attained Buddhahood, the six heretical teachers were flourishing. I (the Buddha) have 1,250 disciples, all of whom have attained the state of Arhat, possessing the six supernormal powers without obstruction. At that time, there was a Jain nun named Cincamanavika (meaning 'Cincamanavika'), a disciple of Ajivaka (meaning 'ascetic'). She received instructions from her teacher and came to the Buddha's place every day, outwardly appearing as a devout female believer, but inwardly accepting the teachings of the heretical teacher. She came and went, deliberately making herself seen, and made a fake belly out of grass, gradually making it larger day by day. Later, she tied a wooden bowl to her abdomen, looking like a woman about to give birth. At that time, the heretical teacher asked, 'How did you become pregnant?' She replied, 'I go to the Shramana Gotama (meaning 'Gautama', the Buddha's family name) every day, so I have this pregnancy.' The heretical teacher was very angry and said, 'You deceive my disciple! This disciple of mine should have ascended to the Brahma heaven, but you have brought such shame upon her!' At that time, the heretical teacher brought his disciples and this woman to the place where the Buddha was. At that time, the Tathagata was expounding the Dharma to countless listeners. The Brahmana (meaning 'Brahmin') came to the Buddha and shouted loudly, 'This Shramana Gotama has committed adultery and has not actually attained the Way! The supernatural transformations he performs are all illusions, not the true Way!' He pointed to the woman and said, 'Everyone has seen it, haven't they? He seduced this woman of mine and made her pregnant!' After saying these words, Sakka (meaning 'Indra'), the Lord of the Devas, transformed into a yellow rat and bit through the rope tying the wooden bowl inside the woman's skirt, causing the bowl to fall to the ground, which everyone saw. The crowd shouted in unison, 'You heretical teachers and followers, you slander the sage and commit such a crime!' Inviting the Buddha back to the Kingdom The Adornment Sutra states: At that time, the father king (King Suddhodana) heard that his son (Prince Siddhartha) had attained the Way for six years, and said to Udayin (meaning 'Udayin'), 'You may now go and invite the Buddha back to the kingdom. It has been twelve years since he left, and I long to see him.' Udayin accepted the king's command and immediately went to the place where the Buddha was, conveying the king's intentions in detail, and requested to become a Shramana. Later, he attained the state of Arhat. The World-Honored One thought, 'Now I should return to the kingdom to liberate my parents.' So he said to Udayin, 'You should go back first and display the eighteen transformations to make the king very happy.' Udayin immediately went, and the king led his ministers and the people out of the city for forty miles to respectfully welcome the Tathagata. The World-Honored One's demeanor was dignified and serene. The father king said, 'We have been separated for many years, and today we can finally meet.' The ministers and officials bowed and paid their respects, seeing the Shramanas who were close to the Buddha.
侍從。即來國內豪族選五百人度為沙門侍佛左右。佛弟難陀亦為沙門。難陀所使名優波離。前白佛言。人身難得。佛法難值。諸尊貴者皆棄世榮。我身卑賤何所貪樂。惟佛慈悲願見救度。許為沙門。佛言善來。度為沙門。隨例而坐。難陀作禮。到優波離不禮。佛告難陀。佛法如海。容納百川。四流歸之。皆同一味。授戒之後不在貴賤。四大和合假名為身。本無吾我勿生憍慢。難陀遂作禮。
認子釋疑
莊嚴經云。時佛入宮坐于殿上。王及臣民日日供養百種甘饌。佛為說法度無量眾。耶輸陀羅攜羅睺羅來稽首佛足。瞻對問訊而白佛言。久違侍奉。曠廢供養。時諸釋種眷屬皆有疑心。太子去國十有二年。何從懷孕生羅睺羅。佛語父王及諸群臣。耶輸陀羅守節貞潔。清凈無有瑕疵。若不信者今當取證。爾時世尊化諸比丘皆悉如佛。相好光明等無差異。於時羅睺羅年已七歲。時耶輸陀羅即以指印信環與羅睺羅而語之言。是汝父者。以此與之。羅睺羅應時直諸佛所。以印信環而奉世尊。王及群臣咸皆歡喜嘆言。善哉。羅睺羅真是佛子。佛語父王及諸臣曰。從今已后無復懷疑。此吾之子。緣吾化生。勿咎耶輸陀羅也。爾時世尊為王說法。即時得道。群臣萬姓後宮采女咸受戒法。月六齋。年三齋。凈修梵行。國內清寧風
【現代漢語翻譯】 現代漢語譯本 侍從。即刻在國內豪族中選出五百人，讓他們出家做沙門，在佛陀左右侍奉。佛陀的弟弟難陀（Nanda）也做了沙門。難陀的侍者名叫優波離（Upali）。優波離上前稟告佛陀說：『人身難得，佛法難遇。那些尊貴的人都捨棄了世間的榮華。我身份卑微，還有什麼可貪戀的呢？只希望佛陀慈悲，願意救度我。』佛陀答應讓他做沙門，說：『善來。』於是度他出家做了沙門，讓他按照慣例就坐。難陀向佛陀行禮，但優波離沒有行禮。佛陀告訴難陀：『佛法如大海，能容納百川。四條河流歸入大海，都成為同一種味道。授戒之後，就不再有貴賤之分。四大和合，假名為身，本來就沒有『我』，不要生起驕慢之心。』難陀於是向優波離行禮。
認子釋疑
《莊嚴經》中說：當時佛陀進入王宮，坐在殿上。國王和臣民每天都供養百種美味佳餚。佛陀為他們說法，度化了無數的眾生。耶輸陀羅（Yasodhara）帶著羅睺羅（Rahula）前來，頂禮佛足，瞻仰問候，然後稟告佛陀說：『很久沒有侍奉您了，也荒廢了供養。』當時，釋迦族的眷屬們都心存疑慮，認為太子離開國家已經十二年了，耶輸陀羅是從哪裡懷孕生下羅睺羅的？佛陀告訴父王和各位大臣：『耶輸陀羅遵守婦道，貞潔清凈，沒有任何瑕疵。如果不相信，現在就來驗證。』當時，世尊化現出許多比丘，都和佛陀一樣，相貌光明，沒有任何差別。當時羅睺羅已經七歲了。耶輸陀羅就把指印信環交給羅睺羅，對他說：『這是你的父親，把這個給他。』羅睺羅立刻走向諸佛所在的地方，把印信環獻給世尊。國王和群臣都非常高興，讚歎說：『太好了！羅睺羅真是佛陀的兒子。』佛陀告訴父王和各位大臣說：『從今以後，不要再懷疑了。這是我的兒子，因我教化而生。不要責怪耶輸陀羅。』當時，世尊為國王說法，國王立刻證得了道果。群臣百姓、後宮嬪妃都接受了戒法，每月持六齋日，每年持三齋日，清凈地修習梵行。國內清平安定，風調雨順。
【English Translation】 English version Attendants. Immediately, five hundred people were selected from the powerful clans in the country to become Shramanas (Sramana: ascetic, one who performs acts of austerity) to attend to the Buddha. The Buddha's brother, Nanda (Nanda), also became a Shramana. Nanda's servant was named Upali (Upali). Upali stepped forward and said to the Buddha, 'It is difficult to obtain a human body, and rare to encounter the Buddha's teachings. Those who are noble have abandoned worldly glory. I am of humble status, what is there for me to desire? I only hope that the Buddha will be compassionate and willing to save me.' The Buddha agreed to let him become a Shramana, saying, 'Welcome.' Thus, he was ordained as a Shramana and sat down according to custom. Nanda bowed to the Buddha, but Upali did not. The Buddha told Nanda, 'The Buddha's teachings are like the ocean, capable of accommodating hundreds of rivers. When four rivers flow into it, they all become the same taste. After receiving the precepts, there is no longer a distinction between noble and humble. The four great elements combine to form a body, which is merely a temporary designation. There is inherently no 'self', do not give rise to arrogance.' Nanda then bowed to Upali.
Resolving Doubts about Recognizing the Son
The Adornment Sutra says: At that time, the Buddha entered the palace and sat on the throne. The king and his ministers offered a hundred kinds of delicious food every day. The Buddha preached the Dharma for them, and converted countless beings. Yasodhara (Yasodhara) brought Rahula (Rahula) to prostrate at the Buddha's feet, gazed at him, greeted him, and then reported to the Buddha, 'It has been a long time since I have attended to you, and I have neglected the offerings.' At that time, the Shakya clan members all had doubts, thinking that the prince had left the country for twelve years, so where did Yasodhara conceive and give birth to Rahula? The Buddha told the father king and all the ministers, 'Yasodhara observes the way of a woman, is chaste and pure, without any flaws. If you do not believe it, let's verify it now.' At that time, the World Honored One manifested many Bhikkhus (Bhikkhu: a Buddhist monk), all of whom were like the Buddha, with the same appearance and radiance, without any difference. At that time, Rahula was already seven years old. Yasodhara then gave the signet ring to Rahula and said to him, 'This is your father, give this to him.' Rahula immediately went to where the Buddhas were and offered the signet ring to the World Honored One. The king and his ministers were all very happy and praised, saying, 'Excellent! Rahula is truly the Buddha's son.' The Buddha told the father king and all the ministers, 'From now on, do not doubt any more. This is my son, born through my teachings. Do not blame Yasodhara.' At that time, the World Honored One preached the Dharma to the king, and the king immediately attained the fruit of the path. The ministers, people, palace concubines all received the precepts, observed the six fast days every month, and the three fast days every year, purely practicing Brahma conduct. The country was peaceful and stable, with favorable weather.
雨以時。萬邦來賀。
度弟難陀
寶藏經云。佛至難陀舍乞食。難陀作禮。取缽盛飯奉佛。佛不受缽。隨佛至精舍。佛逼難陀剃頭。難陀恒欲還家。佛不聽許。待佛出去異道而歸。佛即異道而來。遙見佛來。大樹後藏。佛即舉樹在空。佛見難陀將還精舍。佛將難陀至忉利天上遍諸天宮觀看。見一宮中有諸天女無有天子。難陀遂問何以此宮獨無天子。答言。難陀出家命終當生於此天宮。難陀便欲即住。天女告言。我等是天。汝今是人。還舍人壽更生此間。佛將難陀復至地獄。見諸鑊湯悉皆煮人。唯見一鑊炊空。佛停。難陀即問。獄卒答言。難陀以出家功德當得生天。以欲罷道。命終墮此地獄。是故我今炊鑊而待。難陀恐怖畏獄卒留。即作是言。南無佛陀。愿佛擁護。將我還至精舍。佛語難陀。汝勤持戒。修汝天福。難陀答言。不用生天。唯愿我莫墮此地獄。佛與說法。三七日中成阿羅漢。
羅睺出家
未曾有因緣經云。佛在迦毗羅衛國。世尊遣目連白父及耶輸曰。太子羅睺年已九歲。應令出家。耶輸答曰。如來為太子時娶我為妻。未滿九年逃至山澤勤苦六年。得佛還國。今復欲求我子出家。何酷如之。時目連方便喻曉。絕無聽意。世尊即遣凈居天子空中告曰。汝頗憶以五百銀錢買五莖蓮華上定
【現代漢語翻譯】 現代漢語譯本：雨水按時降臨，四方各國都來朝賀。
度化難陀
《寶藏經》記載，佛陀到難陀（Nanda，人名，佛陀的堂弟）的住所乞食。難陀向佛陀行禮，取缽盛飯供奉佛陀。佛陀沒有接受缽，而是跟隨佛陀來到精舍（精舍，佛教寺院）。佛陀逼迫難陀剃度出家，難陀一直想回家，佛陀不允許。等到佛陀外出后，難陀便從別的路回去。佛陀也從別的路而來，遠遠地看見佛陀來了，就躲在大樹後面。佛陀立即將樹舉到空中。佛陀看見難陀將要返回精舍，佛陀就帶難陀到忉利天（忉利天，佛教欲界六天之一）上，遍觀諸天宮。看見一座天宮中只有天女而沒有天子。難陀於是問為什麼這座宮殿唯獨沒有天子。天女回答說，難陀出家修行，命終后應當生於這座天宮。難陀便想立即住在那裡。天女告訴他說，『我們是天人，你現在是人。等你捨棄人壽，再次轉生才能到這裡。』佛陀帶難陀又到地獄，看見各種鑊湯（鑊湯，地獄中烹煮罪人的刑具）都在煮人，唯獨看見一口鑊湯是空的。佛陀停了下來，難陀就問獄卒。獄卒回答說，『難陀因為出家的功德應當得生天界，因為想要放棄修行，命終後會墮入這個地獄。所以我現在燒火煮鑊湯等待他。』難陀感到恐懼，害怕獄卒留下他，就說了這樣的話：『南無佛陀（南無佛陀，皈依佛陀），愿佛陀保佑。』將他帶回精舍。佛陀告訴難陀，『你勤奮持戒，修你的天福。』難陀回答說，『不用生天，只希望我不要墮入這個地獄。』佛陀為他說法，二十一天中證得阿羅漢（阿羅漢，佛教修行的一種果位）。
羅睺羅出家
《未曾有因緣經》記載，佛陀在迦毗羅衛國（迦毗羅衛國，古代印度的一個國家）。世尊派遣目連（目連，佛陀的弟子）告訴父親凈飯王（凈飯王，佛陀的父親）和耶輸陀羅（耶輸陀羅，羅睺羅的母親）說：『太子羅睺羅（羅睺羅，佛陀的兒子）年齡已經九歲，應該讓他出家。』耶輸陀羅回答說：『如來（如來，佛陀的稱號）作為太子時娶我為妻，不滿九年就逃到山林苦修六年，得道成佛后回到國家，現在又要讓我兒子出家，還有比這更殘酷的嗎？』當時目連用方便法門勸說開導，但耶輸陀羅完全聽不進去。世尊就派遣凈居天子（凈居天子，佛教色界天的天人）在空中宣告說：『你還記得用五百銀錢買五莖蓮花供養定光佛（定光佛，過去佛之一）的事情嗎？』
【English Translation】 English version: The rain falls in due season, and all nations come to offer congratulations.
Converting Nanda
The Baozang Jing (寶藏經, Sutra of the Treasure Trove) states: The Buddha went to Nanda's (Nanda, personal name, Buddha's cousin) residence to beg for food. Nanda paid respects and took his bowl, filling it with rice to offer to the Buddha. The Buddha did not accept the bowl but followed Nanda to the monastery (精舍, Buddhist monastery). The Buddha compelled Nanda to shave his head and become a monk. Nanda constantly wanted to return home, but the Buddha did not allow it. After the Buddha went out, Nanda took a different path to return. The Buddha also came by a different path, and seeing the Buddha from afar, Nanda hid behind a large tree. The Buddha immediately lifted the tree into the air. Seeing that Nanda was about to return to the monastery, the Buddha took Nanda to the Trayastrimsa Heaven (忉利天, Trayastrimsa Heaven, one of the six heavens of desire in Buddhism), touring all the heavenly palaces. He saw a palace with only heavenly women and no heavenly sons. Nanda then asked why this palace alone had no heavenly sons. The heavenly women replied, 'Nanda, by practicing monasticism, you will be reborn in this heavenly palace after your life ends.' Nanda then wanted to live there immediately. The heavenly women told him, 'We are heavenly beings, and you are currently a human. You must relinquish your human life and be reborn here again.' The Buddha took Nanda to hell again, where he saw various cauldrons (鑊湯, cauldrons, instruments of torture in hell) all boiling people. He saw only one empty cauldron. The Buddha stopped. Nanda then asked the hell warden. The hell warden replied, 'Nanda, because of the merit of becoming a monk, you should have been born in the heavens, but because you wanted to abandon your practice, you will fall into this hell after your life ends. Therefore, I am now heating the cauldron to wait for you.' Nanda was terrified, fearing that the hell warden would keep him, and he said, 'Namo Buddhaya (南無佛陀, Homage to the Buddha), may the Buddha protect me.' He brought him back to the monastery. The Buddha told Nanda, 'Diligently uphold the precepts and cultivate your heavenly blessings.' Nanda replied, 'I do not need to be born in heaven; I only hope that I will not fall into this hell.' The Buddha preached to him, and within twenty-one days, he attained Arhatship (阿羅漢, Arhat, a state of enlightenment in Buddhism).
Rahula's Ordination
The Weizengyou Yin Yuan Jing (未曾有因緣經, Sutra of Previously Non-Existent Causes and Conditions) states: The Buddha was in Kapilavastu (迦毗羅衛國, an ancient Indian kingdom). The World-Honored One sent Maudgalyayana (目連, Maudgalyayana, one of the Buddha's disciples) to tell his father, King Suddhodana (凈飯王, King Suddhodana, the Buddha's father), and Yashodhara (耶輸陀羅, Yashodhara, Rahula's mother), 'Prince Rahula (羅睺羅, Rahula, the Buddha's son) is already nine years old and should become a monk.' Yashodhara replied, 'When the Tathagata (如來, Tathagata, an epithet of the Buddha) was a prince, he married me as his wife. Before nine years had passed, he fled to the mountains and practiced austerities for six years. After attaining Buddhahood, he returned to the country, and now he wants my son to become a monk. What could be more cruel than this?' At that time, Maudgalyayana used skillful means to persuade and enlighten her, but Yashodhara would not listen at all. The World-Honored One then sent the Pure Abode Deva (凈居天子, Pure Abode Deva, a deva of the Pure Abode Heavens in the Form Realm) to proclaim in the air, 'Do you remember buying five lotus flowers with five hundred silver coins to offer to Dipamkara Buddha (定光佛, Dipamkara Buddha, one of the past Buddhas)?'
光佛時。汝求我世世為妻。我言菩薩屢劫行愿一切佈施。不逆人意。汝能爾者聽為我妻。汝立誓願隨君施與。誓無悔心。而今何故愛惜羅睺不令出家。耶輸聞已還識宿命。如昨所見。愛子之情自然消歇。捉羅睺手付囑目連。時凈飯王即集國中豪族。各遣一子隨從我孫。有五十人往到佛所。使阿難與其剃頭。及五十諸王公子。命舍利弗為其和尚。目連為阿阇梨。羅睺不樂聽法。佛為說未曾有因緣。得受十戒。袈裟著身。即成沙門。遂證四果。
須達見佛
賢愚經云。舍衛國王有大臣名須達。居家巨富。賑濟貧乏及諸孤老。因名給孤獨。為兒娶婦到王舍大城中大臣護彌家宿。其家大設供具廣辦飲食。須達問言。長者今暮躬自執勞營辦飲食慾請何人。答言。請佛及僧。須達聞佛僧名。心情悅豫。問言。云何名佛。答言。凈飯王子悉達。初生之時即行七步。舉手而言。天上天下唯我獨尊。見老病死苦出家修道。六年苦行得一切智。故名佛也。又問。云何名僧。答言。佛成道已。梵天勸請說法。為憍陳如五人轉四真諦。漏盡結解。便成沙門。能為眾生作良福田。故名僧也。須達聞已即生信心。企望至曉當往見佛。至曉到世尊所。世尊知須達來。出外經行。須達見佛猶如金山。相好威容儼然昞著。倍加心悅。頭面作禮
【現代漢語翻譯】 現代漢語譯本：光佛（Dipamkara Buddha）時期，你請求我世世代代做你的妻子。我說菩薩經歷無數劫修行，發願一切佈施，不違揹他人意願。你能做到這樣，就聽憑你做我的妻子。你立下誓願，隨你施捨，誓不後悔。而今為何愛惜羅睺羅（Rahula），不讓他出家？耶輸陀羅（Yasodhara）聽后，回憶起前世的因緣，如同昨日所見。對兒子的愛戀之情自然消退，握著羅睺羅的手，託付給目連（Maudgalyayana）。當時凈飯王（Suddhodana）召集國內豪族，各自派一個兒子跟隨我的孫子。有五十人前往佛陀處，讓阿難（Ananda）為他們剃頭。以及五十位國王的公子，命舍利弗（Sariputra）做他們的和尚（Upadhyaya），目連做他們的阿阇梨（Acharya）。羅睺羅不喜歡聽法，佛陀為他說未曾有因緣，得以受持十戒，袈裟穿在身上，立即成為沙門（Sramana），最終證得四果（Four stages of enlightenment）。 須達（Sudatta）見佛 《賢愚經》記載，舍衛國（Sravasti）國王有一位大臣名叫須達，居家非常富有，賑濟貧困和年老無依的人，因此被稱為給孤獨（Anathapindika）。他為兒子娶媳婦，到王舍城（Rajagrha）中大臣護彌（unknown）家住宿。護彌家大設供具，廣辦飲食。須達問道：『長者，今晚您親自操勞，準備飲食，想要請什麼人？』護彌回答說：『請佛（Buddha）及僧（Sangha）。』須達聽到佛和僧的名字，心情非常喜悅，問道：『什麼是佛？』護彌回答說：『凈飯王的兒子悉達多（Siddhartha），初生的時候就走了七步，舉手說道：『天上天下，唯我獨尊。』他見到老、病、死苦，出家修道，六年苦行，得到一切智慧，所以叫做佛。』又問：『什麼是僧？』護彌回答說：『佛陀成道后，梵天（Brahma）勸請說法，為憍陳如（Kaundinya）等五人轉四真諦（Four Noble Truths），煩惱漏盡，結縛解脫，便成為沙門，能為眾生做良田福田，所以叫做僧。』須達聽后，立即生起信心，盼望到天亮去拜見佛陀。天亮后，他來到世尊（Bhagavan）處。世尊知道須達來了，出外經行。須達見到佛陀猶如金山，相好莊嚴，威儀容貌顯赫，更加心生喜悅，頭面頂禮。
【English Translation】 English version: During the time of Dipamkara Buddha (Light Buddha), you requested that I be your wife in every lifetime. I said that Bodhisattvas practice vows of giving everything away for countless kalpas (aeons), and never go against the wishes of others. If you can do that, I will agree to be your wife. You made a vow to give away whatever I asked, and vowed never to regret it. Why now do you cherish Rahula (son of Siddhartha Gautama) and not let him become a monk? Yashodhara (wife of Siddhartha Gautama) heard this and remembered her past life, as if it were yesterday. Her love for her son naturally subsided. She took Rahula's hand and entrusted him to Maudgalyayana (one of the chief disciples of the Buddha). At that time, King Suddhodana (father of Siddhartha Gautama) gathered the influential families in the country, and each sent one son to follow my grandson. Fifty people went to the Buddha, and Ananda (one of the principal disciples of the Buddha) shaved their heads. And the fifty sons of the kings, he ordered Sariputra (one of the two chief disciples of the Buddha) to be their Upadhyaya (preceptor), and Maudgalyayana to be their Acharya (teacher). Rahula did not like listening to the Dharma (teachings of the Buddha), so the Buddha told him about the unprecedented causes and conditions, and he was able to receive the ten precepts. When the kasaya (monk's robe) was put on his body, he immediately became a Sramana (ascetic), and eventually attained the Four stages of enlightenment. Sudatta (a wealthy merchant) Sees the Buddha The Sutra of the Wise and Foolish relates that in the kingdom of Sravasti (ancient Indian city), there was a minister named Sudatta, who was very wealthy and provided for the poor, the needy, and the elderly, and was therefore known as Anathapindika (giver to the unprotected). He went to Rajagrha (ancient city in India) to find a wife for his son and stayed at the house of Minister Humi (unknown). Humi's family prepared a great feast and a wide variety of food. Sudatta asked, 'Elder, tonight you are personally working hard to prepare food and drink. Who are you planning to invite?' Humi replied, 'Inviting the Buddha (enlightened one) and the Sangha (Buddhist monastic order).' Sudatta heard the names of the Buddha and the Sangha, and his heart was filled with joy. He asked, 'What is the Buddha?' Humi replied, 'Siddhartha (personal name of the Buddha), the son of King Suddhodana, took seven steps at birth and raised his hand, saying, 'Above the heavens and below the heavens, I alone am the honored one.' He saw the suffering of old age, sickness, and death, left home to cultivate the Way, and attained all wisdom after six years of ascetic practice, so he is called the Buddha.' He also asked, 'What is the Sangha?' Humi replied, 'After the Buddha attained enlightenment, Brahma (a deity) encouraged him to teach the Dharma, and he turned the Four Noble Truths (fundamental teachings of Buddhism) for Kaundinya (one of the first five disciples of the Buddha) and the other five. Their defilements were exhausted, and their bonds were broken, and they became Sramanas, able to be good fields of merit for sentient beings, so they are called the Sangha.' Sudatta immediately developed faith upon hearing this, and looked forward to seeing the Buddha at dawn. At dawn, he came to the Bhagavan (the Blessed One). The Bhagavan knew that Sudatta was coming and went out to walk. Sudatta saw the Buddha like a golden mountain, with excellent marks and majestic appearance, and his joy increased even more. He bowed his head to the ground in reverence.
胡跪合掌問訊起居。是時世尊即為說法。四諦微妙。苦空無常。聞法歡喜便染聖法。成須陀洹。
釋迦如來應化錄上(二)
釋迦如來應化錄上(三)
報恩寺沙門 寶成 編集
布金買地
賢愚經云。須達白佛言。唯愿如來降屈舍衛。使中眾生除邪就正。世尊告曰彼無精舍。須達曰。弟子能起愿見聽許。世尊默然。佛來舍利弗共往。案行諸地。唯太子祗陀園地正得其所宜起精舍。須達到太子所白言。我今欲為如來起立精舍。太子園好今欲買之。太子言。汝若能以黃金布地令無空者。便當相與。須達使人像負黃金八十頃中。須臾欲滿。略欠少地。太子言慊貴置之。答言不也。自念金藏何者可足。太子念言。佛必大德能使斯人輕寶如是。乃令止勿出金。園地屬卿。樹木屬我。我自上佛共立精舍。須達然之。即便施工起立精舍。為佛作殿別房住止。千二百人凡百二十處。復自思惟。上有國王應當奏知。即往白王。唯愿大王遣使請佛。王聞已。遣使請佛及僧。爾時世尊放光動地至舍衛國。一切大集為說妙法。宿緣所應各得道跡。
玉耶受訓
玉耶經云。給孤長者為子娶婦。女名玉耶。不以婦禮承事公姑夫婿。長者夫妻議言。子婦不順唯佛能化。遂請佛及僧至家。皆出禮佛。玉耶
【現代漢語翻譯】 胡跪合掌，問訊起居。（此時，世尊即為他們說法，闡述）四諦（苦、集、滅、道）的微妙之處，以及苦、空、無常的真理。他們聽聞佛法后，心生歡喜，便開始修習聖法，證得須陀洹（入流果）。
《釋迦如來應化錄》上(二)
《釋迦如來應化錄》上(三)
報恩寺沙門 寶成 編集
布金買地
《賢愚經》記載，須達（給孤獨長者）稟告佛陀說：『唯愿如來能夠降臨舍衛國，使當地的眾生能夠捨棄邪見，歸於正道。』世尊告訴他說：『那裡沒有精舍（僧人居住的場所）。』須達說：『弟子能夠建造精舍，希望得到您的允許。』世尊默然應允。佛陀於是與舍利弗（佛陀十大弟子之一，以智慧著稱）一同前往，勘察各處土地。只有太子祗陀（舍衛國太子）的花園土地最為合適建造精舍。須達於是到太子處稟告說：『我現在想為如來建造精舍，覺得您的花園很好，所以想購買它。』太子說：『你如果能用黃金鋪滿整個地面，沒有一點空隙，我就把它賣給你。』須達於是派人用大象馱載黃金，在八十頃的土地上鋪設，很快就要鋪滿了，只剩下少許地方沒有鋪到。太子說：『足夠了，不要再鋪了。』須達回答說：『不行。』他心想，要到哪裡才能找到足夠的黃金呢？太子心想：『佛陀必定具有偉大的德行，才能使這個人如此輕視財寶。』於是就命令停止運送黃金，說：『園地歸你，樹木歸我。我親自供養佛陀，和你一起建造精舍。』須達答應了。隨即開始施工，建造精舍，為佛陀建造殿堂和僧人居住的房間，共有一千二百人居住的一百二十處場所。他又心想，這件事應該稟告國王。於是前往稟告國王說：『希望大王派遣使者去迎請佛陀。』國王聽聞后，派遣使者去迎請佛陀和僧眾。當時，世尊放出光明，震動大地，來到舍衛國。大眾聚集在一起，佛陀為他們宣說妙法，宿世有緣的人各自證得了道果。
玉耶受訓
《玉耶經》記載，給孤長者為兒子娶了一個媳婦，名叫玉耶。玉耶不以媳婦的禮節來侍奉公婆和丈夫。長者夫妻商議說，這個媳婦不順從，只有佛陀才能教化她。於是就迎請佛陀和僧眾到家中。大家都出來禮拜佛陀。玉耶
【English Translation】 He knelt on both knees, joined his palms, paid respects, and inquired about their well-being. At that time, the World Honored One then expounded the Dharma for them, (explaining) the subtle Four Noble Truths (suffering, accumulation, cessation, and path), and the truths of suffering, emptiness, and impermanence. Hearing the Dharma, they rejoiced and then became imbued with the sacred Dharma, attaining the state of Sotapanna (stream-enterer).
Shakyamuni Buddha's Record of Manifestations, Part 1 (2)
Shakyamuni Buddha's Record of Manifestations, Part 1 (3)
Compiled by the Shramana Bao Cheng of Bao'en Temple
Buying Land with Gold
The Xian Yu Jing (Sutra of the Wise and Foolish) states: Sudatta (Anathapindika) said to the Buddha, 'I wish that the Tathagata (another name for Buddha) would descend to Shravasti, so that the sentient beings there could abandon heresy and embrace the right path.' The World Honored One told him, 'There is no vihara (monastery) there.' Sudatta said, 'This disciple can build one; I wish to receive your permission.' The World Honored One remained silent in agreement. The Buddha then went with Shariputra (one of the Buddha's ten great disciples, known for his wisdom) to inspect various lands. Only Prince Jeta's (prince of Shravasti) garden land was deemed suitable for building a vihara. Sudatta then went to the prince and said, 'I now wish to build a vihara for the Tathagata. I think your garden is good, so I wish to buy it.' The prince said, 'If you can cover the ground with gold, leaving no empty space, then I will sell it to you.' Sudatta then had people use elephants to carry gold to cover the eighty acres of land. Soon it was about to be filled, with only a small area remaining uncovered. The prince said, 'It's expensive enough; leave it at that.' Sudatta replied, 'No.' He thought to himself, where can I find enough gold? The prince thought, 'The Buddha must have great virtue to make this person value treasure so lightly.' So he ordered them to stop bringing gold, saying, 'The garden land belongs to you, the trees belong to me. I will personally offer to the Buddha and build the vihara together with you.' Sudatta agreed. He then began construction, building the vihara, constructing halls for the Buddha and rooms for the monks to live in, a total of one hundred and twenty places for one thousand two hundred people to reside. He then thought to himself, this matter should be reported to the king. So he went to report to the king, saying, 'I hope that Your Majesty will send an envoy to invite the Buddha.' The king, upon hearing this, sent an envoy to invite the Buddha and the Sangha (monastic community). At that time, the World Honored One emitted light and shook the earth, arriving at the country of Shravasti. The great assembly gathered together, and the Buddha expounded the wonderful Dharma for them. Those who had karmic connections from past lives each attained the path of enlightenment.
Yu Ye Receives Instruction
The Yu Ye Jing (Sutra of Yu Ye) states: Anathapindika (Sudatta) took a wife for his son. The woman's name was Yu Ye. Yu Ye did not serve her parents-in-law and husband with the proper wifely etiquette. The elder and his wife discussed it, saying, 'This daughter-in-law is disobedient; only the Buddha can transform her.' So they invited the Buddha and the Sangha to their home. Everyone came out to pay respects to the Buddha. Yu Ye
逃藏不肯禮佛。佛即變化。令長者屋宅墻壁皆如琉璃水精之色。內外相見。玉耶即出禮佛懺悔。佛告玉耶。不當輕慢夫婿。女人身中有諸惡事。初生墮地父母不喜。養育無味心常畏人。父母恒憂嫁財。生相離別。常畏夫婿產生甚難。小為父母撿錄。中為夫婿禁制。老為兒孫所呵。為婦之道后臥早起執于作事。凡有飲食不得先食。夫婿訶罵不得嗔恨。不得邪淫。夫婿出外整理家務。常念夫善不念夫惡。承事夫婿謙遜順命。夙興夜𥧌恭恪言令。口無逸言身無逸行。有善推讓過則稱己。誨訓仁慈勸進為善。心端意一無有邪視。直修婦節終無缺廢。進退禮儀以和為貴。玉耶白佛。自今以後奉事公姑夫婿。
漁人求度
賢愚經云。爾時世尊向毗舍離城。到犁越河所不遠而坐。時捕魚人網得一魚。五百人挽不能使出。復喚牧牛人眾共一千人。挽得一魚身有百頭。若干種類驢馬駱駝虎狼豬狗猿猴狐貍如斯之斯。世尊往至魚所而問魚言。汝是迦毗梨不。答言實是。阿難白佛。此魚何緣如是。佛告阿難。昔有婆羅門生一男兒。名迦毗梨。聰明博達。其母問子。汝本高明更有勝汝者否。答言沙門。母言何以不往學習其法。奉其母教即往習學。三藏義理悉皆通曉。若共比丘談論。理若短屈即便罵言。汝等愚騃無所識別。劇于畜生
【現代漢語翻譯】 現代漢語譯本 逃避躲藏不肯禮佛。佛陀隨即顯現神通，使長者（指有德行的富人）的房屋墻壁都變得像琉璃和水晶一樣透明，內外可以互相看見。玉耶（人名）立刻出來禮佛懺悔。佛陀告訴玉耶：『不應該輕慢你的丈夫。女人一生中有許多不如意的事情。剛出生落地時，父母並不歡喜；養育長大后，也覺得沒有什麼樂趣，而且內心常常畏懼他人。父母總是為女兒的嫁妝而擔憂，出嫁時又不得不與親人分離。婚後常常畏懼丈夫，生產時又非常艱難。小時候要為父母操勞，長大后又受到丈夫的管束，年老了還要被兒孫責備。作為妻子，應該晚睡早起，勤勞做事。凡是有飲食，都不能先吃。丈夫責罵時，不能嗔恨。不能有邪淫的行為。丈夫外出時，要整理好家務。要常常想著丈夫的優點，不要想著他的缺點。侍奉丈夫要謙遜順從。早起晚睡，恭敬謹慎，言語得體。說話不放肆，行為不放縱。有了功勞要推讓給別人，有了過錯要自己承擔。教誨子女要仁慈，勸勉他們行善。心要端正，意念要專一，不要有邪念。始終堅守婦道，不要有任何缺失。進退有禮，以和為貴。』玉耶對佛說：『從今以後，我一定盡心奉養公婆和丈夫。』
漁人求度
《賢愚經》中記載，當時世尊（對佛的尊稱）前往毗舍離城，到達離犁越河不遠的地方坐下。這時，一個漁夫用網捕到一條魚，五百個人拉也拉不出來。又叫來放牛的人，總共一千人，才拉出這條魚，這條魚身上長著一百個頭，形狀各異，有驢、馬、駱駝、虎、狼、豬、狗、猿猴、狐貍等等。世尊走到魚的旁邊，問魚說：『你是迦毗梨（人名）嗎？』魚回答說：『確實是。』阿難（佛陀的弟子）問佛：『這條魚是什麼因緣變成這樣的？』佛陀告訴阿難：『過去有一個婆羅門（古印度教祭司）生了一個兒子，名叫迦毗梨。他聰明博學。他的母親問他：『你本已如此聰明，還有比你更厲害的人嗎？』他回答說：『有，是沙門（出家修道的人）。』他的母親說：『為什麼不去向他們學習呢？』迦毗梨聽從母親的教誨，就去向沙門學習。三藏（佛教經典的總稱）的義理全部通曉。但如果和比丘（佛教僧侶）談論時，如果理屈詞窮，就謾罵他們說：『你們這些愚蠢的人，什麼都不懂，簡直比畜生還不如！』
【English Translation】 English version Escaping and hiding, she refused to pay homage to the Buddha. The Buddha then manifested his power, transforming the walls of the elder's (referring to a virtuous and wealthy person) house into the color of lapis lazuli and crystal, allowing one to see through from inside to outside. Yu Ye (a personal name) immediately came out to prostrate and repent to the Buddha. The Buddha told Yu Ye: 'You should not be disrespectful to your husband. Women have many unpleasant experiences in their lives. When they are first born, their parents are not happy; when they are raised, there is no joy, and they are always fearful of others. Parents are always worried about their daughter's dowry, and they have to part with their loved ones when she gets married. After marriage, they are often afraid of their husbands, and childbirth is very difficult. When they are young, they have to work hard for their parents; when they grow up, they are controlled by their husbands; and when they are old, they are scolded by their children and grandchildren. As a wife, she should sleep late and rise early, diligently doing her work. Whenever there is food, she should not eat first. When her husband scolds her, she should not be angry. She should not commit adultery. When her husband is away, she should take care of the household. She should always think of her husband's good qualities and not think of his bad qualities. She should serve her husband with humility and obedience. She should rise early and sleep late, be respectful and cautious, and speak appropriately. She should not speak recklessly or act wantonly. She should give credit to others for good deeds and take responsibility for her own mistakes. She should teach her children with kindness and encourage them to do good. Her heart should be upright, and her mind should be focused, without evil thoughts. She should always uphold the virtues of a wife and never be deficient. She should be polite in her interactions and value harmony.' Yu Ye said to the Buddha: 'From now on, I will wholeheartedly serve my parents-in-law and my husband.'
The Fisherman Seeks Deliverance
The Xian Yu Jing (Sutra of the Wise and the Foolish) records that at that time, the World Honored One (a respectful title for the Buddha) was heading towards the city of Vaishali and sat down not far from the Li Yue River. At this time, a fisherman caught a fish in his net, and five hundred people could not pull it out. He then called the cattle herders, a total of one thousand people, and they finally pulled out the fish. This fish had one hundred heads, of various shapes, including donkeys, horses, camels, tigers, wolves, pigs, dogs, monkeys, foxes, and so on. The World Honored One went to the fish and asked, 'Are you Kapila (a personal name)?' The fish replied, 'Indeed, I am.' Ananda (the Buddha's disciple) asked the Buddha, 'What is the cause of this fish being like this?' The Buddha told Ananda, 'In the past, there was a Brahmin (an ancient Indian Hindu priest) who had a son named Kapila. He was intelligent and learned. His mother asked him, 'You are already so intelligent, is there anyone more capable than you?' He replied, 'Yes, there are the shramanas (ascetics).' His mother said, 'Why don't you go and learn from them?' Kapila followed his mother's instructions and went to learn from the shramanas. He became proficient in all the teachings of the Tripitaka (the complete collection of Buddhist scriptures). But if he was in a discussion with the bhikkhus (Buddhist monks), and he was at a loss for words, he would scold them, saying, 'You foolish people, you don't understand anything, you are even worse than animals!'
知曉何法。諸百獸頭皆用比之。緣是果報今受百頭魚身。時捕魚人及牧牛人同時求佛出家。佛為說法。種種苦切。漏盡結解。即成沙門。爾時阿難及於眾人。聞佛所說悵然不樂。悲傷交懷咸共同聲而作是言。身口意行不可不慎也。
月光諫父
月光童子經云。有長者申日。信受外道六師不蘭迦葉等。設計作火坑毒飯欲謀害佛。其子名月光。諫父白言。佛為大聖。三界之尊。昔者世尊求道之日。第六天魔見佛神聖心中煩毒。念其道成必當勝我。議設方計。召其鬼兵興軍聚眾。帶甲持鉾旌旗𪾼日光曜蔽天。奇形異類千變萬化。擔山負石口眼吐火。齊聲吼喊向於世尊。佛以慈心舉手指之。群鬼惡兵自然退散。魔王頂禮愿自歸依。當時如來應時降伏彌天之惡以為弟子。魔王以須彌之毒大千之火刀劍矛刃不能動佛之一毛。今以火坑毒飯欲害於佛。譬如蚊䖟之勢欲墜太山。蠅蠓之翅慾障日月。徒自毀悴不如早悔首過免罪。如來之身金剛德體。愿父改悔歸命世尊。長者申日罪蓋所蔽。心不開解。告子言。佛有神通照見未然。當預知我作火坑毒飯。今受吾請。以此推之必無遠慮。
申日毒飯
月光童子經云。爾時世尊受申日長者請。不與常同。當放威神感動十方。令於心服廣化無涯。並化六師及九千六百外道
【現代漢語翻譯】 現代漢語譯本：知曉是何種行為導致這樣的果報。因為過去世各種野獸都用頭去比較，爭鬥，所以得到這樣的果報，今生受生為有百個頭的魚身。當時捕魚人和牧牛人同時請求佛陀允許他們出家。佛陀為他們宣說佛法，講述種種苦難和解脫的道理。他們聽后斷盡煩惱，解開束縛，立即成為沙門（shā mén，佛教出家人的通稱）。當時阿難（Ā nán，佛陀的十大弟子之一）以及在場的眾人，聽聞佛陀所說，都感到悵然若失，心中充滿悲傷，共同發出這樣的感嘆：身、口、意三方面的行為，不可不謹慎啊！
現代漢語譯本：月光勸諫父親
現代漢語譯本：《月光童子經》（Yuè guāng tóng zǐ jīng）中記載，有一位名叫申日（Shēn rì）的長者，信奉外道六師，如不蘭迦葉（Bù lán jiā shè）等人，設計製造火坑和毒飯，想要謀害佛陀。他的兒子名叫月光（Yuè guāng），勸諫父親說：『佛陀是偉大的聖人，是三界（sān jiè，佛教指欲界、色界、無色界）的至尊。過去世尊尋求真理的時候，第六天魔（dì liù tiān mó）看到佛陀的神聖，心中感到煩惱和痛苦，認為佛陀一旦得道，必定會戰勝自己。於是商議設法，召集鬼兵，興兵聚眾，身披盔甲，手持長矛，旌旗遮天蔽日，光芒耀眼。各種奇形怪狀的妖魔鬼怪，千變萬化，有的扛著山，有的揹著石頭，口眼噴火，齊聲吶喊，衝向世尊。佛陀以慈悲之心，舉起手指指向他們，所有的鬼兵惡煞自然退散。魔王頂禮膜拜，表示願意歸順依附。當時如來（Rú lái，佛陀的稱號之一）立即降伏了彌天大惡，使其成為弟子。魔王用須彌山（Xū mí shān，佛教中的聖山）的劇毒，大千世界（dà qiān shì jiè，佛教宇宙觀中的一個單位）的火焰，刀劍矛刃都不能動佛陀的一根毫毛。現在用火坑和毒飯想要加害於佛陀，就好比蚊子想要推倒泰山，蒼蠅的翅膀想要遮蔽日月，只會徒勞無功，不如早點懺悔，承認過錯，以免受罪。如來之身是金剛不壞之身。』希望父親能夠悔改，歸命世尊。長者申日被罪惡矇蔽，心不開竅，告訴兒子說：『佛陀有神通，能夠預知未來。應當預先知道我製造火坑和毒飯。現在接受我的邀請，由此推斷，佛陀必定沒有遠見。』
現代漢語譯本：申日的毒飯
現代漢語譯本：《月光童子經》中記載，當時世尊接受了長者申日的邀請，與往常不同，將要放出威神之力，感動十方，使他們心悅誠服，從而廣泛教化，並且感化六師（liù shī）以及九千六百外道。
【English Translation】 English version: Knowing what kind of action leads to such retribution. Because in past lives various beasts used their heads to compare and fight, they received such retribution, and in this life they are born as fish with a hundred heads. At that time, the fisherman and the cowherd simultaneously requested the Buddha to allow them to become monks. The Buddha preached the Dharma to them, explaining the principles of various sufferings and liberation. After listening, they exhausted their afflictions and untied their bonds, immediately becoming Shramanas (śrāmaṇa, a common term for Buddhist monks). At that time, Ānanda (one of the Buddha's ten major disciples) and the people present, hearing what the Buddha said, felt lost and filled with sorrow, and together exclaimed: Actions of body, speech, and mind must be cautious!
English version: Moonlight Admonishes His Father
English version: The 'Moonlight Prince Sutra' (Yuè guāng tóng zǐ jīng) states that there was an elder named Shenri (Śenri) who believed in the six heretical teachers, such as Pūraṇa Kāśyapa (Bù lán jiā shè), and plotted to create a fire pit and poisoned food to harm the Buddha. His son, named Moonlight (Yuè guāng), admonished his father, saying: 'The Buddha is a great sage, the supreme one of the Three Realms (tridhātu, the desire realm, the form realm, and the formless realm). In the past, when the World Honored One was seeking the truth, the Sixth Heaven Demon (dì liù tiān mó) saw the Buddha's holiness and felt troubled and pained, thinking that once the Buddha attained enlightenment, he would surely defeat him. So he discussed a plan, summoned his demon soldiers, raised an army, wearing armor, holding spears, with banners covering the sky and blocking out the sun, shining brightly. Various strange and bizarre demons, transforming in thousands of ways, some carrying mountains, some carrying stones, spewing fire from their mouths and eyes, shouting in unison, rushed towards the World Honored One. The Buddha, with a compassionate heart, raised his finger and pointed at them, and all the demon soldiers and evil spirits naturally scattered. The Demon King prostrated and expressed his willingness to submit and rely on him. At that time, the Tathagata (Tathāgata, one of the titles of the Buddha) immediately subdued the immense evil, making him a disciple. The Demon King's poison of Mount Sumeru (Xū mí shān, the sacred mountain in Buddhism), the flames of the Great Thousand World (dà qiān shì jiè, a unit in the Buddhist cosmology), swords and spears could not move a single hair of the Buddha. Now, wanting to harm the Buddha with a fire pit and poisoned food is like a mosquito trying to topple Mount Tai, or the wings of a fly trying to block the sun and moon, it will only be in vain, it is better to repent early, admit your mistakes, and avoid punishment.' The Buddha's body is indestructible like a diamond. I hope father can repent and take refuge in the World Honored One.' The elder Shenri was blinded by sin, his mind was not open, and he told his son: 'The Buddha has supernatural powers and can foresee the future. He should have known in advance that I was making a fire pit and poisoned food. Now he accepts my invitation, from this it can be inferred that the Buddha must have no foresight.'
English version: Shenri's Poisoned Food
English version: The 'Moonlight Prince Sutra' states that at that time, the World Honored One accepted the invitation of the elder Shenri, and unlike usual, he was about to release his majestic power, moving the ten directions, so that they would be sincerely convinced, thereby widely teaching and transforming, and also influencing the six teachers (liù shī) and nine thousand six hundred heretics.
。放大光明極佛境界。至長者門。火坑即成水池出大蓮華。申日見之心動神驚。憧惶怖悸心自念言。我之逆惡所為無道。顧謂六師。我今如何。六師恐怖慚恥。即各逃竄。申日作禮。唯愿世尊恕我愚冥。用信惡言興毒害意。幸賴慈化。乞原罪咎。飯食之中悉皆著毒。愿待須臾更炊飯食。佛言便持飯來不須更設。貪淫嗔恚愚癡邪見世之重毒。吾無此毒。毒已滅盡。毒不害我。申日下食香徹十方。申日啟言。佛大慈悲。愍念眾生。濟我塗炭。佛告申日。能自覺悟。重罪必除。吾當為汝廣宣道義。令汝心解。廣說無量法言。八解．四諦．三脫．六度。深道法要微妙之行。解三界空諸法因緣。造為罪福觀病選藥。如應說法。申日情悟心開疑解。
佛化無惱
賢愚因緣經云。舍衛國有輔相子。名曰無惱。雄壯有力能敵千人。父令就婆羅門學師。即教言七日之中斬千人首而取一指以為鬘飾。梵天來迎定生梵天。無惱受教持刀走外。見人便殺。人皆號為央掘摩羅。周行殺害到七日早。方得九百九十九指。唯少一指。人皆藏竄無敢行者。遍行求覓更不能得。七日之中其母持食躬往。兒遙見母走趣欲殺。母言。汝何懷逆欲害於我。兒言。我受師教。要七日中滿得千指。生於梵天。日數已滿。唯少一指。欲殺于母。時佛化作沙
【現代漢語翻譯】 現代漢語譯本：放大光明極佛（Amplified Light Buddha）的境界。到達長者（elder）的家門時，火坑立刻變成水池，涌現出巨大的蓮花。申日（Shen Ri，人名）見到此景，內心震動，精神驚恐，惶恐不安，心中自言自語道：『我所作所為都是邪惡無道的。』於是他詢問六師（Six Teachers，指當時流行的六種外道）。『我現在該怎麼辦？』六師們驚恐羞愧，立刻各自逃竄。申日向佛作禮，說道：『唯愿世尊（World-Honored One，對佛的尊稱）寬恕我的愚昧無知，聽信讒言而產生惡毒的念頭。幸虧佛的慈悲教化，懇請原諒我的罪過。飯食中都下了毒，希望稍等片刻，讓我重新準備飯食。』佛說：『把飯拿來吧，不必重新準備。貪婪、嗔恨、愚癡、邪見是世間的劇毒，我沒有這些毒。毒已滅盡，毒不能傷害我。』申日端上飯食，香氣瀰漫十方。申日說道：『佛大慈大悲，憐憫眾生，救我於水火之中。』佛告訴申日：『能夠自覺醒悟，重罪必定消除。我將為你廣泛宣講佛法，讓你明白其中的道理。』於是佛廣泛地宣說了無量的佛法，包括八解脫（Eight Deliverances）、四聖諦（Four Noble Truths）、三脫門（Three Doors to Deliverance）、六度（Six Perfections）等深奧的佛法要義和微妙的修行方法，解釋了三界（Three Realms）皆空和諸法因緣（Dependent Origination）的道理，教導他如何根據行為造作善惡，如何觀察病情選擇藥物，並根據他的情況說法。申日聽后，心領神會，疑慮消除，茅塞頓開。 佛陀教化無惱（Angulimala） 賢愚因緣經（Damamūkanidāna Sūtra）中記載，舍衛國（Śrāvastī）有一位輔相的兒子，名叫無惱（Angulimala）。他雄壯有力，能抵擋千人。他的父親讓他去婆羅門（Brahmin）那裡學習。婆羅門教導他說：『七天之內，斬下一千個人的頭顱，取下一根手指，用它們做成花鬘裝飾。梵天（Brahma）會來迎接你，註定你將往生梵天。』無惱接受了教導，拿著刀跑了出去，見到人就殺。人們都稱他為央掘摩羅（Angulimala，指鬘）。他四處殺人，到了第七天早上，才得到九百九十九根手指，還差一根。人們都躲藏起來，沒有人敢出來。他四處尋找，再也找不到。七天之中，他的母親拿著食物親自前來看望他。無惱遠遠地看見母親，跑過去想要殺她。他的母親說：『你為何心懷逆意，想要殺我？』無惱說：『我接受了老師的教導，要在七天之內湊滿一千根手指，才能往生梵天。現在時間已經到了，只差一根手指，所以想要殺了你。』這時，佛陀化作沙門
【English Translation】 English version: Amplifying the realm of the Buddha of Great Light. Reaching the gate of the elder's house, the fiery pit immediately transformed into a pool of water, from which emerged a great lotus flower. Shen Ri (name of a person) witnessed this scene, his heart trembled, his spirit was terrified, and he was filled with anxiety. He said to himself, 'All that I have done is wicked and without principle.' He then asked the Six Teachers (Six Teachers, referring to the six prevalent heterodox schools at the time), 'What should I do now?' The Six Teachers, terrified and ashamed, immediately fled in all directions. Shen Ri prostrated himself before the Buddha, saying, 'May the World-Honored One (World-Honored One, a respectful title for the Buddha) forgive my ignorance and foolishness, for believing in slanderous words and harboring malicious intentions. Fortunately, I have been blessed by the Buddha's compassionate teachings. I beg for forgiveness for my sins. I have put poison in the food. Please wait a moment, and let me prepare a new meal.' The Buddha said, 'Bring the food here; there is no need to prepare a new meal. Greed, hatred, ignorance, and wrong views are the deadly poisons of the world. I have none of these poisons. The poison has been extinguished, and it cannot harm me.' Shen Ri presented the food, and its fragrance permeated the ten directions. Shen Ri said, 'The Buddha is greatly compassionate, pitying all sentient beings and saving me from misery.' The Buddha told Shen Ri, 'If you can awaken to your own faults, your grave sins will surely be removed. I will extensively expound the Dharma for you, so that you may understand its principles.' Then the Buddha extensively expounded countless teachings, including the Eight Deliverances (Eight Deliverances), the Four Noble Truths (Four Noble Truths), the Three Doors to Deliverance (Three Doors to Deliverance), and the Six Perfections (Six Perfections), profound Dharma essentials and subtle practices. He explained that the Three Realms (Three Realms) are empty and the principle of Dependent Origination (Dependent Origination), teaching him how to discern good and evil deeds, how to observe illnesses and choose medicines, and teaching according to his capacity. Shen Ri listened, understood, and his doubts were resolved, and he was enlightened. The Buddha Transforms Angulimala The Damamūkanidāna Sūtra states that in Śrāvastī (Śrāvastī) there was the son of a minister named Angulimala (Angulimala). He was strong and powerful, capable of fighting a thousand men. His father sent him to study with a Brahmin (Brahmin). The Brahmin taught him, 'Within seven days, cut off the heads of a thousand people, take one finger from each, and make a garland to adorn yourself. Brahma (Brahma) will come to greet you, and you will surely be reborn in the Brahma realm.' Angulimala accepted the teaching, took a knife, and ran outside, killing anyone he saw. People called him Angulimala (Angulimala, finger garland). He went around killing people, and by the morning of the seventh day, he had obtained nine hundred and ninety-nine fingers, lacking only one. People hid themselves, and no one dared to come out. He searched everywhere but could not find anyone. During those seven days, his mother personally came to see him, bringing food. Angulimala saw his mother from afar and ran towards her, intending to kill her. His mother said, 'Why do you harbor such rebellious thoughts, wanting to kill me?' Angulimala said, 'I have accepted the teaching of my teacher, and I must collect a thousand fingers within seven days in order to be reborn in the Brahma realm. Now the time has come, and I am only lacking one finger, so I want to kill you.' At that moment, the Buddha transformed into a Shramana
門行於彼邊。無惱見已舍母速至。佛見其來徐行捨去。無惱極力走不能及。便遙喚言。沙門少住。佛遙答言。我常自住。但汝不住。無惱復問。云何汝住我不住耶。佛言。我諸根寂定而得自在。汝從邪師稟受邪教。變易汝心不得定住。晝夜殺害造無邊罪。無惱聞已心意開悟。投佛出家。
降伏六師
賢愚因緣經云。佛在王舍城竹園中與千二百五十比丘俱。時洴沙王已得初果。信敬之心倍加隆厚。國有六師富蘭那等。先於其國邪見倒說誑惑萬民。迷冥之徒信服邪教。眾類廣佈惡黨遍滿。時王有弟敬奉六師。信惑邪倒謂其有道。竭家之財供給無乏。兄王洴沙慇勤方便勸令奉佛。弟執邪理不從王勸。弟白兄王。我自有師更不奉佛。遣人往喚六師。皆來聚集共議斯事。六師悉集各共議言。我等技能不減于佛。即詣王所自說智慧神化靈術。與佛試之。王領六師往詣佛所。自言六師欲得捔術。唯愿世尊奮其神力化伏邪惡。時佛升座。帝釋侍左。梵王侍右。國王大臣萬衆圍繞。佛徐伸臂以手接座。即有五大神王摧滅挽抴六師之身。金剛密跡捉金剛杵。杵頭出火舉擬六師。六師驚怖奔突而走。六師徒眾求哀懺悔。為佛弟子愿成沙門。
持劍害佛
寶藏經云。佛在拘彌國。有輔相婆羅門為人狂暴動不以道。其婦
【現代漢語翻譯】 現代漢語譯本 無惱（Angulimala，指鬘）走向彼岸。他沒有惱怒地看見母親，迅速趕到。佛陀看見他來了，慢慢地走開。無惱竭盡全力奔跑也趕不上。便遠遠地呼喚說：『沙門（Shramana，修行者），請稍等。』佛陀遠遠地回答說：『我一直安住，只是你不安住。』無惱又問：『為什麼你安住而我不安住呢？』佛陀說：『我的諸根寂靜安定而得自在。你從邪師那裡接受邪教，變易你的心，不能安定。日夜殺害，造無邊的罪業。』無惱聽后，心意開悟，投奔佛陀出家。 降伏六師 《賢愚因緣經》說，佛陀在王舍城（Rajagriha）的竹園（Venuvana）中，與一千二百五十位比丘（Bhikkhu，出家僧人）在一起。當時，頻婆娑羅王（Bimbisara）已經證得初果（Sotapanna），對佛陀的信敬之心更加深厚。國內有六師，如富蘭那·迦葉（Purana Kassapa）等，先前在該國以邪見顛倒的說法迷惑百姓。那些迷惑的人信服邪教。他們的黨羽廣泛分佈，惡勢力遍佈全國。當時，國王有個弟弟敬奉六師，被邪見迷惑，認為他們有道。耗盡家財供養他們，沒有缺乏。哥哥頻婆娑羅王慇勤方便地勸他信奉佛陀。弟弟堅持邪理，不聽從國王的勸告。弟弟對哥哥國王說：『我自己有老師，不再信奉佛陀。』派人去召喚六師，他們都來聚集，共同商議此事。六師全部聚集，各自商議說：『我們的技能不亞於佛陀。』於是前往國王那裡，自誇自己的智慧、神化和靈術，要與佛陀比試。國王帶領六師前往佛陀那裡，說六師想要較量法術。希望世尊奮起神力，降伏邪惡。當時，佛陀升座。帝釋天（Indra）侍立在左邊，梵天（Brahma）侍立在右邊。國王大臣和萬衆圍繞著。佛陀慢慢地伸出手臂，用手接觸座位。立刻有五大護法神王摧毀、拖拽六師的身體。金剛密跡（Vajrapani）手持金剛杵（Vajra），杵頭冒出火焰，舉起對準六師。六師驚恐萬狀，奔突逃走。六師的徒眾求哀懺悔，成為佛陀的弟子，願意成為沙門。 持劍害佛 《寶藏經》說，佛陀在拘彌國（Kummidesa）。有一位輔相婆羅門（Brahmin），為人狂暴，行為不合正道。他的妻子……
【English Translation】 English version Angulimala (Garland of Fingers) went towards the other shore. Without anger, seeing his mother, he quickly approached. The Buddha, seeing him coming, slowly walked away. Angulimala ran with all his might but could not catch up. He then called out from afar, 'Shramana (Ascetic), please wait a moment.' The Buddha replied from afar, 'I am always abiding, but you are not abiding.' Angulimala then asked, 'Why are you abiding while I am not?' The Buddha said, 'My senses are tranquil and stable, and I have attained freedom. You have received false teachings from evil teachers, which have changed your mind and made it unable to be stable. Day and night, you kill and create boundless sins.' Upon hearing this, Angulimala's mind was enlightened, and he sought refuge with the Buddha and became a monk. Subduing the Six Heretical Teachers The Xianyu Yin Yuan Jing (Sutra of the Wise and Foolish) says that the Buddha was in the Bamboo Grove (Venuvana) in Rajagriha (Royal City), with twelve hundred and fifty Bhikkhus (Monks). At that time, King Bimbisara (He Who Reflects) had already attained the first fruit (Sotapanna) and his faith and reverence for the Buddha were even deeper. There were six heretical teachers in the country, such as Purana Kassapa (Complete Servant), who had previously misled the people with heretical and inverted teachings. Those who were deluded believed in these false teachings. Their followers were widely distributed, and their evil influence spread throughout the country. At that time, the king had a younger brother who revered the six heretical teachers, was deluded by their false views, and believed they had attained the Way. He exhausted his family's wealth to support them without any lack. His elder brother, King Bimbisara, diligently and skillfully persuaded him to believe in the Buddha. The younger brother insisted on his heretical views and did not listen to the king's advice. The younger brother said to his elder brother, the king, 'I have my own teachers and will no longer believe in the Buddha.' He sent people to summon the six heretical teachers, who all came together to discuss the matter. The six heretical teachers all gathered and discussed among themselves, 'Our skills are no less than the Buddha's.' They then went to the king and boasted of their intelligence, magical powers, and spiritual arts, wanting to compete with the Buddha. The king led the six heretical teachers to the Buddha, saying that the six heretical teachers wanted to compete in magical arts. He hoped that the World Honored One would exert his divine power to subdue the evil ones. At that time, the Buddha ascended the seat. Indra (Lord of the Gods) stood on the left, and Brahma (Creator God) stood on the right. The king, ministers, and the multitude surrounded him. The Buddha slowly extended his arm and touched the seat with his hand. Immediately, five great Dharma-protecting divine kings destroyed and dragged the bodies of the six heretical teachers. Vajrapani (Thunderbolt-bearer) held a Vajra (Diamond Scepter), with flames coming out of the head of the scepter, and raised it towards the six heretical teachers. The six heretical teachers were terrified and fled in panic. The followers of the six heretical teachers begged for mercy and repented, becoming disciples of the Buddha and willing to become Shramanas. Harming the Buddha with a Sword The Baozang Jing (Treasury Store Sutra) says that the Buddha was in Kummidesa (Country of Kumi). There was a Brahmin (Priest) who was an assistant minister, who was violent and did not act according to the Way. His wife...
邪諂亦復無異。夫語婦言。瞿曇沙門在此國界。若其來者閉門莫開。於一日中如來忽然住其屋中。婆羅門婦見已默然都不與語。佛便說言。汝婆羅門愚癡邪見。不信三寶。婦聞此語懷大嗔恚。自絕瓔珞著垢膩衣在地而坐。夫從外來問言。何以爾也。答曰。瞿曇沙門罵辱於我作如是言。汝婆羅門邪見不信。夫言。且待明日。明日開門以待佛來。於後日中佛出現其家。婆羅門即捉利劍而斫于佛。佛現神通不能得著。見佛在虛空中便自慚愧。五體投地而白佛言。唯愿世尊下來受我懺悔。佛即下來受其懺悔。為說法要。夫婦俱得須陀洹道。時諸人民聞佛降化如是惡人。各作是言。世尊出世甚奇甚特。佛告諸人言。非但今日降化如是惡人。過去之時亦曾調伏降化如是惡人。
佛救尼犍
雜寶藏經云。佛在舍衛國。爾時如來降化外道邪見六師及其眷屬。悉使破盡。五百尼犍子作是念言。我等徒眾都破散盡。不如燒身畢就後世。即集柴薪便欲燒身。如來大悲欲拔彼苦使火不然。佛在其邊入火光三昧。諸尼犍子見大火聚心生歡喜而作是言。我等不須然火皆共投身。既到火聚身體清涼極大快樂。見佛在中倍復慶悅求欲出家。佛為說法。得阿羅漢。鬚髮已落。法服在身。即成沙門。佛告諸比丘言。昔有商主入海采寶。順風而往
【現代漢語翻譯】 現代漢語譯本： 邪惡諂媚也沒有什麼不同。比如對妻子說：『喬達摩（Gautama，釋迦牟尼的姓）沙門（Śrāmaṇa，出家修道的人）在這個國家。如果他來了，就關上門不要開。』有一天，如來（Tathāgata，佛的稱號）忽然出現在他家中。婆羅門（Brāhmaṇa，印度教祭司）的妻子看見后默默不語。佛就說：『你這個婆羅門真是愚癡邪見，不相信三寶（佛、法、僧）。』妻子聽了這話，非常生氣，扯斷自己的瓔珞（飾品），穿著骯髒的衣服坐在地上。丈夫從外面回來問：『為什麼這樣？』回答說：『喬達摩沙門辱罵我，說我邪見不信。』丈夫說：『先等等，明天開門等著佛來。』第二天，佛出現在他家。婆羅門立刻拿起利劍砍佛。佛顯現神通，劍無法碰到他。婆羅門看見佛在空中，感到慚愧，五體投地對佛說：『希望世尊（Bhagavat，佛的稱號）下來接受我的懺悔。』佛就下來接受了他的懺悔，為他們說法要。夫婦都證得了須陀洹道（Srotaāpanna，入流果）。當時的人民聽說佛降伏教化了這樣惡劣的人，都說：『世尊出世真是稀有難得。』佛告訴眾人說：『不只是今天降伏教化了這樣惡人，過去也曾調伏降化過這樣的惡人。』 佛救尼犍（Nigaṇṭha，耆那教徒） 《雜寶藏經》記載，佛在舍衛國（Śrāvastī）。當時如來降伏教化外道邪見的六師（六個外道教師）及其眷屬，使他們全部破滅。五百尼犍子（耆那教徒）心想：『我們的徒眾都破散了，不如燒身，以求來世。』於是聚集柴火，準備燒身。如來大悲，想要拔除他們的痛苦，使火無法點燃。佛在他們旁邊進入火光三昧（Samādhi，禪定）。尼犍子們看見大火堆，心中歡喜，說：『我們不需要點火，一起投身進去。』到了火堆，身體感到清涼，非常快樂。看見佛在火中，更加高興，請求出家。佛為他們說法，都證得了阿羅漢果（Arhat，斷盡煩惱的聖人）。頭髮和鬍鬚自然脫落，法衣穿在身上，立刻成了沙門（Śrāmaṇa，出家修道的人）。佛告訴眾比丘（Bhikkhu，出家男子）說：『過去有商主入海采寶，順風而行……』
【English Translation】 English version: Evil flattery is no different. For example, telling his wife: 'The Śrāmaṇa (ascetic) Gautama (Buddha's family name) is in this country. If he comes, close the door and do not open it.' One day, the Tathāgata (Thus Gone One, an epithet of the Buddha) suddenly appeared in their house. The Brāhmaṇa (Brahmin, a member of the priestly class) woman saw him and remained silent, not speaking a word. The Buddha then said: 'You Brāhmaṇa are foolish and have wrong views, not believing in the Three Jewels (Buddha, Dharma, Sangha).' The woman heard this and became very angry, breaking her necklace, wearing dirty clothes, and sitting on the ground. Her husband came in from outside and asked: 'Why are you like this?' She replied: 'The Śrāmaṇa Gautama insulted me, saying that I have wrong views and do not believe.' The husband said: 'Wait, tomorrow we will open the door and wait for the Buddha to come.' The next day, the Buddha appeared in their house. The Brāhmaṇa immediately took a sharp sword and tried to strike the Buddha. The Buddha manifested his supernatural powers, and the sword could not touch him. Seeing the Buddha in the sky, the Brāhmaṇa felt ashamed and prostrated himself on the ground, saying to the Buddha: 'May the Bhagavat (Blessed One, an epithet of the Buddha) come down and accept my repentance.' The Buddha then came down and accepted his repentance, and taught them the Dharma. Both husband and wife attained the Srotaāpanna (Stream-enterer) path. At that time, the people heard that the Buddha had subdued and transformed such an evil person, and they all said: 'The appearance of the Bhagavat in the world is truly rare and wonderful.' The Buddha told the people: 'It is not only today that I have subdued and transformed such an evil person; in the past, I have also subdued and transformed such evil people.' The Buddha Saves the Nigaṇṭhas (Jain monks) The Za Bao Zang Jing (Miscellaneous Treasures Sutra) says: The Buddha was in Śrāvastī (a major city in ancient India). At that time, the Tathāgata subdued and transformed the six heretical teachers (leaders of other religious sects) and their followers, causing them all to be defeated. Five hundred Nigaṇṭhas (Jain monks) thought: 'Our followers have all been scattered, so it is better to burn ourselves to death and seek rebirth in the next life.' So they gathered firewood and prepared to burn themselves. The Tathāgata, with great compassion, wanted to remove their suffering and prevented the fire from being lit. The Buddha entered the fire-light Samādhi (meditative state) beside them. The Nigaṇṭhas saw the great fire and were delighted, saying: 'We do not need to light the fire; let us all throw ourselves in.' When they reached the fire, their bodies felt cool and extremely happy. Seeing the Buddha in the fire, they were even more joyful and asked to become monks. The Buddha taught them the Dharma, and they all attained Arhatship (liberation from suffering). Their hair and beards fell off naturally, and monastic robes appeared on their bodies, and they immediately became Śrāmaṇas (ascetics). The Buddha told the Bhikkhus (monks): 'In the past, there was a merchant who went to sea to collect treasures, sailing with the wind...'
即往寶所。諸商人眾貪取珍寶滿載船中。商主告言。莫重著寶喪汝身命。時諸商人不聽其言。寧共寶死不肯減卻。商主即以自船中寶投棄海中。上諸商人著己船上。是諸寶船裝載極重盡皆沉沒海中。唯商主船救諸商人俱得還家。爾時商主深生悲愍救諸商人。吾今方便種種說法度諸外道。
初建戒壇
戒壇圖經云。佛在祇樹給孤獨園院中。樓至菩薩請佛立戒壇。為結戒受戒。爾時如來依言許已。創立三壇佛院門東。名佛為比丘結戒壇。佛院門西佛為比丘尼結戒壇。外院東門南置僧為比丘受戒壇。戒壇從地而立。三重為相。以表三空。為入佛法初門。散釋凡惑非空不遣。時天帝釋施以覆釜置於壇上以盛舍利。大梵王施無價寶珠置覆釜上供養舍利。是為五重。表五分法身。大梵王所施寶珠大如五升瓶。有大福德者見之光照八百由旬。薄福德者見之猶如墨聚。壇既成已。於時十方諸佛無量菩薩天龍八部悉皆雲集。諸佛登之。共議結戒輕重持犯等相。又議度尼滅正法相。諸佛通議曰。古有四部。今何獨無。初雖正法滅半。尼行八敬還住千年。故此二壇唯佛所登共量佛事。外院僧受戒壇。僧為比丘比丘尼優婆塞優婆夷受戒壇也。
敷宣戒法
梵網經云。爾時盧舍那佛坐千葉蓮華上。放大光明。告千華臺上
【現代漢語翻譯】 現代漢語譯本： 即將到達寶藏所在地。許多商人貪婪地裝載珍寶，把船裝得滿滿的。商主告誡說：『不要因為貪圖珍寶而喪失性命。』但那些商人不聽他的話，寧願與珍寶同死也不肯減少裝載。商主於是把自己船上的珍寶都拋入海中，讓那些商人把珍寶裝到自己的船上。結果那些裝滿珍寶的船隻因為載重過大，全部沉沒在海中。只有商主的船救起了那些商人，一起回到了家。當時，商主深深地憐憫那些商人，心想：『我現在要用各種方便法門，種種說法來度化那些外道。』 初建戒壇 《戒壇圖經》記載：佛陀在祇樹給孤獨園（Jetavana Anathapindika-arama，佛陀常住的精舍）中時，樓至菩薩（Locana Bodhisattva）請佛陀建立戒壇，用來結戒和受戒。當時，如來答應了他的請求，於是創立了三座戒壇，位於佛院的東門，名為佛為比丘結戒壇；佛院的西門，是佛為比丘尼結戒壇；外院的東門南側，設定僧人為比丘受戒壇。戒壇從地面建立，共有三重，象徵三空（three emptinesses），作為進入佛法的最初門徑。散除凡夫的迷惑，非空不可遣除。當時，天帝釋（Indra）獻上覆釜（inverted pot），放置在戒壇之上，用來盛放舍利（relics）。大梵天王（Mahabrahma）獻上無價寶珠，放置在覆釜之上，供養舍利。這就是五重，象徵五分法身（five aggregates of the Dharma body）。大梵天王所獻的寶珠，大如五升瓶，有大福德的人見到它，光芒照耀八百由旬（yojana，古印度長度單位）。福德淺薄的人見到它，就像一團墨。戒壇建成后，當時十方諸佛、無量菩薩、天龍八部（Devas and Nagas，護法神）都聚集而來。諸佛登上戒壇，共同商議結戒的輕重持犯等事項，又商議度化尼眾，防止正法衰滅的事項。諸佛一致認為：『過去有四部眾（four assemblies），現在為何獨獨沒有？』即使最初正法衰滅一半，尼眾奉行八敬法（eight Garudhammas）還能住世千年。所以這兩座戒壇只有佛陀才能登臨，共同商量佛事。外院的僧人受戒壇，是僧人為比丘、比丘尼、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）受戒的戒壇。 敷宣戒法 《梵網經》（Brahmajala Sutra）記載：當時，盧舍那佛（Locana Buddha）坐在千葉蓮花上，放出大光明，告訴千華臺上的...
【English Translation】 English version: They were about to reach the treasure site. Many merchants greedily loaded treasures, filling their ships to the brim. The merchant leader warned, 'Do not lose your lives by being greedy for treasures.' But those merchants did not listen to him, preferring to die with their treasures rather than reduce their load. The merchant leader then threw the treasures from his own ship into the sea, allowing those merchants to load the treasures onto their own ships. As a result, those ships laden with treasures sank into the sea due to excessive weight. Only the merchant leader's ship rescued those merchants, and they all returned home together. At that time, the merchant leader deeply pitied those merchants, thinking, 'Now I must use various expedient means and various teachings to liberate those heretics.' The Initial Construction of the Ordination Platform The 'Treatise on the Diagram of the Ordination Platform' records: When the Buddha was in Jetavana Anathapindika-arama (the monastery where the Buddha often resided), Locana Bodhisattva requested the Buddha to establish an ordination platform for establishing precepts and receiving ordination. At that time, the Tathagata (Buddha) agreed to his request and established three ordination platforms, located at the east gate of the Buddha's courtyard, named the Buddha's ordination platform for Bhikshus (monks); the west gate of the Buddha's courtyard was the Buddha's ordination platform for Bhikshunis (nuns); and south of the east gate of the outer courtyard was set up the Sangha's ordination platform for Bhikshus to receive ordination. The ordination platform was built from the ground, with three layers, symbolizing the three emptinesses, as the initial gateway to entering the Buddha's Dharma. To dispel the delusions of ordinary beings, emptiness is indispensable. At that time, Indra (the lord of the gods) offered an inverted pot, placing it on the ordination platform to hold relics. Mahabrahma (the great Brahma king) offered a priceless jewel, placing it on top of the inverted pot to venerate the relics. This is the fivefold structure, symbolizing the five aggregates of the Dharma body. The jewel offered by Mahabrahma was as large as a five-sheng (ancient Chinese measurement unit) bottle. Those with great merit, upon seeing it, would witness its light illuminating eight hundred yojanas (ancient Indian unit of distance). Those with little merit would see it as a mass of ink. Once the ordination platform was completed, all the Buddhas of the ten directions, countless Bodhisattvas, Devas and Nagas (divine beings), gathered there. The Buddhas ascended the platform and jointly discussed matters such as the weight of the precepts, their observance, and violations, as well as matters concerning the ordination of nuns and preventing the decline of the Proper Dharma. The Buddhas unanimously agreed: 'In the past, there were four assemblies, why are we now lacking them?' Even if the Proper Dharma initially declines by half, the Bhikshunis, by observing the eight Garudhammas (eight weighty rules), can still maintain the Dharma for a thousand years. Therefore, only the Buddha can ascend these two ordination platforms to jointly deliberate on Buddhist affairs. The Sangha's ordination platform in the outer courtyard is the ordination platform for the Sangha to ordain Bhikshus, Bhikshunis, Upasakas (male lay devotees), and Upasikas (female lay devotees). Proclaiming and Expounding the Precepts The Brahmajala Sutra (Brahmajala Sutra) records: At that time, Locana Buddha (Locana Buddha) sat on a thousand-petal lotus, emitting great light, and told the beings on the thousand-flower platform...
釋迦佛。說心地中金剛寶戒是佛本源。菩薩佛性種子。一切眾生皆有佛性。爾時釋迦牟尼佛初成正覺已。初結菩薩波羅提木叉。應當孝順父母師僧三寶。孝順至道之法。孝名為戒。亦名制止。佛即放無量光明。為諸大眾說一切諸佛大乘戒。佛告諸菩薩言。汝等一切發心菩薩大眾。諸佛子應當受持。佛子諦聽。若受佛戒者。國王．王子．百官．宰相．比丘．比丘尼．十八梵天．六慾天子．庶民．黃門．淫男淫女．奴婢．八部鬼神．金剛神．畜生乃至變化人。但解法師語盡受得戒。佛子有十種無盡藏戒。第一不殺生。第二不盜財物。第三不邪淫。第四不妄語。第五不飲酒。第六不說在家出家人過失。第七不得自讚毀他。第八不得慳吝財物。第九不得嗔心。第十不得邪見謗三寶。應當敬心奉持。
姨母求度
中本起經云。佛入迦維羅衛國。姨母大愛道即至佛所白言。我聞女人精進可得沙門四道。愿得受佛法律出家為道。佛言。且止。以女人入我法律。服法衣者。當盡壽清凈修行梵行。姨母求哀至三。佛不肯聽。立於門外歔欷悲啼。阿難遂問伯母。伯母答言。不得出家以自悲傷。阿難言。且自寬意。待我白佛。佛言止止。阿難復言。伯母多有善意。佛初生時乃自育養至於長大。佛言。於我有恩。我生七日而母終亡
【現代漢語翻譯】 現代漢語譯本： 釋迦佛（Śākyamuni Buddha）說，心地中的金剛寶戒是佛的根本來源，是菩薩佛性的種子。一切眾生都具有佛性。當時，釋迦牟尼佛初成正覺之後，最初結集菩薩波羅提木叉（Prātimokṣa，別解脫戒）。應當孝順父母、師長、僧眾三寶。孝順是達到真理的法則，孝順也稱為戒，也稱為制止。佛即放出無量光明，為大眾宣說一切諸佛的大乘戒。佛告訴諸菩薩說：『你們一切發心的菩薩大眾，諸佛子應當受持。佛子仔細聽。如果受佛戒的人，無論是國王、王子、百官、宰相、比丘（bhikṣu，男出家人）、比丘尼（bhikṣuṇī，女出家人）、十八梵天、六慾天子、庶民、黃門、淫男**、奴婢、八部鬼神、金剛神、畜生乃至變化人，只要能理解法師的語言，都可以受戒。』佛子有十種無盡藏戒：第一，不殺生；第二，不盜取財物；第三，不邪淫；第四，不妄語；第五，不飲酒；第六，不說在家出家人的過失；第七，不得自我讚揚而譭謗他人；第八，不得吝嗇財物；第九，不得懷有嗔恨心；第十，不得邪見誹謗三寶。應當以恭敬心奉行和遵守。
姨母求度
《中本起經》記載，佛進入迦毗羅衛國（Kapilavastu）。姨母大愛道（Mahāpajāpatī Gautamī）來到佛的住所，稟告說：『我聽說女人精進修行可以證得沙門四道（Śrāmaṇera，沙彌的四個果位）。我希望能夠接受佛的法律，出家修行。』佛說：『暫且停止。如果女人進入我的法律，穿上法衣，應當終身清凈修行梵行（brahmacarya，清凈行）。』姨母哀求了三次，佛都不肯答應。她站在門外哭泣悲傷。阿難（Ānanda）於是問伯母，伯母回答說：『因為不能出家而感到悲傷。』阿難說：『暫且寬心，等我稟告佛。』佛說：『停止，停止。』阿難又說：『伯母有很多善意，佛初生時，是她親自養育直到長大。』佛說：『她對我有恩，我出生七天母親就去世了。』
【English Translation】 English version: Śākyamuni Buddha said that the Vajra Treasure Precepts in the mind-ground are the fundamental source of the Buddha, the seed of the Bodhisattva's Buddha-nature. All sentient beings possess Buddha-nature. At that time, after Śākyamuni Buddha first attained perfect enlightenment, he initially compiled the Bodhisattva Prātimokṣa (rules of individual liberation). One should be filial to parents, teachers, the Sangha, and the Three Jewels. Filial piety is the law of attaining the truth; filial piety is also called a precept, and it is also called restraint. The Buddha then emitted immeasurable light and proclaimed the Mahāyāna precepts of all Buddhas to the assembly. The Buddha told the Bodhisattvas: 'All of you who have generated the Bodhi-mind, all Buddha-sons should uphold these precepts. Buddha-sons, listen carefully. If those who receive the Buddha's precepts, whether they are kings, princes, officials, prime ministers, bhikṣus (monks), bhikṣuṇīs (nuns), the Eighteen Brahma Heavens, the Six Desire Heaven deities, commoners, eunuchs, lecherous men**, slaves, the Eight Classes of Gods and Demons, Vajra Gods, animals, or even transformed beings, as long as they can understand the Dharma Master's language, they can all receive the precepts.' Buddha-sons have ten inexhaustible treasure precepts: First, do not kill; second, do not steal; third, do not engage in sexual misconduct; fourth, do not lie; fifth, do not drink alcohol; sixth, do not speak of the faults of lay or ordained people; seventh, do not praise oneself and slander others; eighth, do not be stingy with wealth; ninth, do not harbor anger; tenth, do not hold wrong views and slander the Three Jewels. One should respectfully uphold and observe these precepts.
Aunt's Request for Ordination
The Zhong Ben Qi Jing (Sūtra of the Root of the Beginning) states that the Buddha entered Kapilavastu (Kapilavatthu). The Buddha's aunt, Mahāpajāpatī Gautamī, came to the Buddha's residence and reported: 'I have heard that women who diligently cultivate can attain the four paths of a Śrāmaṇera (novice monk). I wish to receive the Buddha's laws and leave home to cultivate.' The Buddha said: 'Stop for now. If women enter my laws and wear the Dharma robes, they should cultivate pure conduct (brahmacarya) for the rest of their lives.' The aunt pleaded three times, but the Buddha did not agree. She stood outside the door weeping sadly. Ānanda then asked his aunt, and the aunt replied: 'I am sad because I cannot leave home.' Ānanda said: 'Be at ease for now, and I will report to the Buddha.' The Buddha said: 'Stop, stop.' Ānanda then said: 'My aunt has many good intentions. When the Buddha was first born, she personally raised him until he grew up.' The Buddha said: 'She has been kind to me. My mother passed away seven days after I was born.'
。自養育我至於長大。今我于天下為佛。亦多有恩德于姨母。但由我故得歸依佛法僧。受持禁戒。不殺盜淫妄飲酒。佛言。假使女人慾作沙門。有八敬法不得踚越。當以盡壽學而行之。審能持此八敬法者。聽為沙門。阿難便為伯母說佛教來。姨母唯諾。佛告阿難。若以女人作沙門。使我正法五百歲衰微。所以者何。女人有五處不能得作故耳。
度䟦陀女
本行經云。爾時世尊聽其女人出家。大迦葉以天眼觀䟦陀羅迦卑梨耶女。在波離婆阇迦外道之處出家學道。即令有神通比丘尼往彼女人之所告言。汝夫迦葉與我同師出家學道修行梵行。汝今亦可往詣彼所修行梵行。䟦陀羅女問比丘尼言。汝師何等。答言。我師釋迦牟尼佛。三十二相．八十種好．十八不共佛法．十力．四無所畏．大慈大悲戒定慧解脫知見皆悉具足。及諸弟子亦復如是。䟦陀羅女言。若如是者我當隨去。比丘尼共䟦陀羅女乘神通力如屈伸臂頃即至佛所。頂禮佛足白言。世尊聽我出家。世尊告摩訶波阇波提言。此女聽令出家授具足戒。䟦陀羅女出家不久。至空閑處獨自安靜。遠離諸濁勤苦行。心身不放逸思惟而住。修行梵行現得見法。自得神通得安樂住。口自唱言。生死已斷。梵行已立。所作已辦。不受後有。
再還本國
寶積經
【現代漢語翻譯】 現代漢語譯本：自姨母養育我長大，如今我在天下成為佛，也對姨母有許多恩德，但因為我的緣故，姨母得以皈依佛法僧，受持禁戒，不殺生、不偷盜、不邪淫、不妄語、不飲酒。佛說：『如果女人想出家為沙門（出家修道者），有八敬法（八條必須遵守的戒律）不得違越，應當終身學習並奉行。確實能夠持守這八敬法的人，才允許出家為沙門。』阿難（佛陀的弟子）便為伯母（摩訶波阇波提，佛陀的姨母）宣說佛教的道理。姨母回答『是』。佛告訴阿難：『如果允許女人出家為沙門，會使我的正法（真正的佛法）衰微五百年。』這是什麼原因呢？因為女人有五處不能做到（指生理上的限制），所以如此。
度䟦陀女
《本行經》記載：當時，世尊（釋迦牟尼佛）允許女人出家。大迦葉（佛陀的弟子）以天眼觀察䟦陀羅迦卑梨耶女（一位女性的名字），發現在波離婆阇迦（一種外道）那裡出家學道。於是派遣一位具有神通的比丘尼（出家的女修行者）前往那位女子處，告訴她說：『你的丈夫迦葉與我同師出家學道，修行梵行（清凈的行為）。你現在也可以前往他那裡修行梵行。』䟦陀羅女問比丘尼說：『你的老師是誰？』回答說：『我的老師是釋迦牟尼佛，具有三十二相（佛陀的身體特徵）、八十種好（佛陀的細微特徵）、十八不共佛法（佛陀獨有的功德）、十力（佛陀的十種力量）、四無所畏（佛陀的四種無畏）、大慈大悲，戒定慧（佛教修行的三個方面）解脫知見都完全具足，他的弟子們也同樣如此。』䟦陀羅女說：『如果這樣，我就跟隨你去。』比丘尼與䟦陀羅女憑藉神通力，如同屈伸手臂一樣迅速到達佛陀處，頂禮佛足，稟告說：『世尊，請允許我出家。』世尊告訴摩訶波阇波提（佛陀的姨母）：『允許這位女子出家，授予具足戒（比丘尼的完整戒律）。』䟦陀羅女出家不久，到空閑的地方獨自安靜，遠離各種喧囂，勤苦修行，身心不放逸，思惟而住，修行梵行，當下就證得了法，自己獲得了神通，得到安樂的住處，口中自唱：『生死已經斷絕，梵行已經建立，所作已經辦完，不再受後有的輪迴。』
再還本國
《寶積經》
【English Translation】 English version: Since my aunt raised me to adulthood, now that I have become a Buddha in the world, I also have much kindness to my aunt. It is because of me that my aunt is able to take refuge in the Buddha, the Dharma, and the Sangha, and uphold the precepts of not killing, stealing, engaging in sexual misconduct, lying, or drinking alcohol. The Buddha said, 'If a woman wishes to become a shramana (a renunciate), there are Eight Respectful Dharmas (eight rules that must be followed) that she must not transgress. She should study and practice them throughout her life. If she can truly uphold these Eight Respectful Dharmas, then she is allowed to become a shramana.' Ananda (Buddha's disciple) then explained the Buddha's teachings to his aunt (Mahaprajapati, Buddha's aunt). His aunt replied, 'Yes.' The Buddha told Ananda, 'If women are allowed to become shramanas, it will cause my True Dharma (the true Buddhist teachings) to decline by five hundred years.' Why is this? It is because there are five things that women cannot do (referring to physiological limitations).
Crossing over Bhadra's Daughter
The Ben Xing Jing (Sutra of Original Conduct) states: At that time, the World Honored One (Shakyamuni Buddha) allowed women to renounce the household life. Mahakashyapa (Buddha's disciple) used his divine eye to observe Bhadra Kapilani (a woman's name), and found that she had renounced the household life and was studying the Way at the place of the Parivrajakas (a type of heterodox sect). He immediately sent a bhikkhuni (a female renunciate) with supernatural powers to that woman's place, telling her, 'Your husband, Kashyapa, and I have renounced the household life under the same teacher, studying the Way and practicing brahmacharya (pure conduct). You can now also go to him to practice brahmacharya.' Bhadra asked the bhikkhuni, 'Who is your teacher?' She replied, 'My teacher is Shakyamuni Buddha, who possesses the Thirty-two Marks (physical characteristics of a Buddha), the Eighty Minor Marks (subtle characteristics of a Buddha), the Eighteen Unshared Dharmas of a Buddha (unique qualities of a Buddha), the Ten Powers (ten strengths of a Buddha), the Four Fearlessnesses (four kinds of fearlessness of a Buddha), great compassion and great mercy, and is fully endowed with precepts, concentration, wisdom, liberation, and knowledge of liberation. His disciples are also the same.' Bhadra said, 'If that is so, I will follow you.' The bhikkhuni and Bhadra, relying on their supernatural powers, arrived at the Buddha's place as quickly as bending and stretching an arm. They prostrated at the Buddha's feet and reported, 'World Honored One, please allow me to renounce the household life.' The World Honored One told Mahaprajapati (Buddha's aunt), 'Allow this woman to renounce the household life and give her the full precepts (bhikkhuni's complete precepts).' Not long after Bhadra renounced the household life, she went to a quiet place alone, away from all disturbances, diligently practiced, and her mind and body were not lax. She dwelt in contemplation, practiced brahmacharya, and immediately realized the Dharma. She obtained supernatural powers and attained a state of peaceful abiding. She proclaimed, 'Birth and death have been cut off, brahmacharya has been established, what needed to be done has been completed, and I will no longer be subject to future existence.'
Returning to Her Native Country Again
Ratnakuta Sutra
云。佛住迦毗羅衛國尼居陀林。告優陀夷。汝可入城報于父王。優陀夷以神通力飛空往詣凈飯王所。時王遙見問言。大師何來。答言。我為如來乞食而至。王曰。汝可速還佛所。將食奉佛。我今亦當往見世尊。世尊食已先現瑞相。時凈飯王見瑞相已。來諸臣言。速辦好乘香華幡蓋往詣佛所。爾時世尊為度王故。過於人上。在虛空中自在遊行。大梵天王釋提桓因．須夜摩天．兜率陀天．化樂天王．他化自在天王各各執持香華幢幡供養如來。四天王天．三十三天諸天子等在虛空中散天香華供養如來。時凈飯王見已。心生希有。而作是言。如來作童子時。不以四天下轉輪聖王生於顧戀。今於三千大千世界中為大法王。統領人天富貴自在。今此世尊為正法王。我今於此為人圍繞。世尊乃有天人侍衛。時凈飯王不覺頭面著地禮世尊足。
為王說法
寶積經云。爾時世尊告父王言。我所說法。初善中善後善。其義深遠。其味亦善。淳凈無雜。清白無染。顯說梵行法。一一分別解說。所謂六界地界水火風空識界。六觸入眼耳鼻舌身意識境界。若緣順境生於愛心。緣于違境則生嗔恚。于中庸境生愚惑心。行於順色生於貪慾。行於違色則起恚怒。行於中庸起于無明。如是三事起貪嗔癡。因貪嗔癡墮四惡處。輪轉生死無解脫期
【現代漢語翻譯】 現代漢語譯本：佛陀住在迦毗羅衛國（Kapilavastu）的尼拘陀林（Nigrodha Grove）。佛陀告訴優陀夷（Udayi）說：『你可以進城稟告父王。』優陀夷以神通力，飛到空中前往凈飯王（Suddhodana）的住所。當時，國王遠遠地看見他，問道：『大師從哪裡來？』優陀夷回答說：『我爲了如來（Tathagata）乞食而來。』國王說：『你可趕快回到佛陀那裡，將食物獻給佛陀。我現在也應當去拜見世尊。』世尊用完餐后，先顯現瑞相。當時，凈飯王看見瑞相后，告訴眾臣說：『趕快準備好車乘、香、花、幡蓋，前往佛陀那裡。』那時，世尊爲了度化國王，超越常人，自在地在虛空中行走。大梵天王（Mahabrahma）、釋提桓因（Sakra devanam Indra）、須夜摩天（Suyama Deva）、兜率陀天（Tusita Deva）、化樂天王（Sunirmita Deva）、他化自在天王（Paranirmita-vasavartin Deva）各自拿著香、花、幢、幡供養如來。四天王天（Caturmaharajika Devas）、三十三天（Trayastrimsa Devas）等諸天子在虛空中散天香花供養如來。當時，凈飯王看見后，心中感到稀有，於是說道：『如來做童子時，不因為四天下轉輪聖王（Cakravartin）而生顧戀。現在在三千大千世界（Trisahasra-maha-sahasra-lokadhatu）中為大法王，統領人天，富貴自在。現在這位世尊是正法王。我如今在此被人圍繞，世尊卻有天人侍衛。』當時，凈飯王不知不覺地頭面著地，禮拜世尊的腳。
為王說法
《寶積經》（Ratnakuta Sutra）中說：當時，世尊告訴父王說：『我所說的法，開始是善的，中間是善的，最後也是善的。它的意義深遠，它的味道也是善的，純凈無雜，清白無染。顯明地說梵行法（Brahmacarya），一一分別解說。所謂六界（Six Dhatus）：地界（Earth Dhatu）、水界（Water Dhatu）、火界（Fire Dhatu）、風界（Air Dhatu）、空界（Space Dhatu）、識界（Consciousness Dhatu）。六觸入（Six Sense Spheres）：眼（Eye）、耳（Ear）、鼻（Nose）、舌（Tongue）、身（Body）、意識境界（Mind）。如果緣于順境，就生起愛心；緣于違境，就生起嗔恚；于中庸之境，就生起愚惑之心。行於順色，就生起貪慾；行於違色，就生起恚怒；行於中庸，就生起無明。像這樣三事，生起貪嗔癡（Greed, Hatred and Ignorance）。因為貪嗔癡，墮入四惡處（Four Lower Realms），輪轉生死，沒有解脫之期。』
【English Translation】 English version: The Buddha was residing in the Nigrodha Grove (Nigrodha Grove) in Kapilavastu (Kapilavastu). The Buddha said to Udayi (Udayi): 'You may enter the city and inform my father, the King.' Udayi, by his supernatural power, flew through the air to King Suddhodana's (Suddhodana) residence. At that time, the King saw him from afar and asked: 'Where do you come from, Master?' Udayi replied: 'I have come to beg for alms for the Tathagata (Tathagata).' The King said: 'You may quickly return to the Buddha and offer the food to the Buddha. I shall also go to see the World Honored One now.' After the World Honored One finished his meal, he first manifested auspicious signs. At that time, King Suddhodana, upon seeing the auspicious signs, told his ministers: 'Quickly prepare carriages, incense, flowers, banners, and canopies, and go to the Buddha.' At that time, the World Honored One, in order to liberate the King, surpassed ordinary people and walked freely in the sky. Mahabrahma (Mahabrahma), Sakra devanam Indra (Sakra devanam Indra), Suyama Deva (Suyama Deva), Tusita Deva (Tusita Deva), Sunirmita Deva (Sunirmita Deva), and Paranirmita-vasavartin Deva (Paranirmita-vasavartin Deva) each held incense, flowers, streamers, and banners to make offerings to the Tathagata. The Caturmaharajika Devas (Caturmaharajika Devas), the Trayastrimsa Devas (Trayastrimsa Devas), and other devaputras scattered heavenly fragrant flowers in the sky to make offerings to the Tathagata. At that time, King Suddhodana, upon seeing this, felt it was rare and said: 'When the Tathagata was a child, he did not have any attachment to being a Cakravartin (Cakravartin) of the four continents. Now, in the Trisahasra-maha-sahasra-lokadhatu (Trisahasra-maha-sahasra-lokadhatu), he is the Great Dharma King, leading humans and devas, rich and free. Now this World Honored One is the King of the True Dharma. I am surrounded by people here, but the World Honored One has devas attending him.' At that time, King Suddhodana unknowingly prostrated himself with his head and face on the ground, paying homage to the feet of the World Honored One.
Preaching the Dharma for the King
The Ratnakuta Sutra (Ratnakuta Sutra) says: At that time, the World Honored One told his father, the King: 'The Dharma I speak is good in the beginning, good in the middle, and good in the end. Its meaning is profound, its taste is also good, pure and unmixed, clear and undefiled. It clearly explains the Brahmacarya (Brahmacarya), explaining each separately. These are the Six Dhatus (Six Dhatus): Earth Dhatu (Earth Dhatu), Water Dhatu (Water Dhatu), Fire Dhatu (Fire Dhatu), Air Dhatu (Air Dhatu), Space Dhatu (Space Dhatu), and Consciousness Dhatu (Consciousness Dhatu). The Six Sense Spheres (Six Sense Spheres): Eye (Eye), Ear (Ear), Nose (Nose), Tongue (Tongue), Body (Body), and Mind (Mind). If one is attached to pleasant circumstances, loving thoughts arise. If one is attached to unpleasant circumstances, anger arises. In neutral circumstances, foolish thoughts arise. When encountering pleasant sights, greed arises. When encountering unpleasant sights, anger arises. When encountering neutral sights, ignorance arises. These three things give rise to greed, hatred, and ignorance (Greed, Hatred and Ignorance). Because of greed, hatred, and ignorance, one falls into the Four Lower Realms (Four Lower Realms), revolving in samsara without any hope of liberation.'
。大王如是作業果報皆不失壞。無有作業者。無有受報者。但隨世俗故有。非第一義。大王當知。一切諸法皆悉空寂。一切諸法空者是空解脫門。空無空相。名無相解脫門。若無于相則無愿求。名無愿解脫門。一切法皆具三解脫門。與空共行涅槃先道。遠離於相。遠離愿求。究竟涅槃界決定如法界周遍虛空際。當知諸根如幻。境界如夢。佛說是法時。凈飯王等得無生忍。
佛留影像
觀佛三昧經云。爾時凈飯王白佛言。世尊。佛是我子。吾是佛父。今我在世見佛色身。但見其外不見其內。悉達在宮相師皆見三十二相。今者成佛光明益顯過逾昔日百千萬倍。佛涅槃后末世眾生當云何觀佛身色相好。知佛光明。惟愿世尊。今當爲我亦為眾生分別演說。爾時世尊入遍色身三昧。從三昧起。有五色光從佛口出。照父王頂及於精舍遍娑婆世界。還從頂入。爾時世尊欲令大眾見佛色身了了分明。佛化精舍如白玉山。高妙大小如須彌山。百千龕窟。于眾龕窟影現諸像與佛無異。時佛前地有大蓮華。其華千葉。葉有千光。光千化佛。佛千弟子以為侍者。佛告父王。佛滅度后。佛諸弟子若能割損諸事。指棄諸惡。繫念思惟佛常光者。佛不現在亦名見佛。以見佛故。一切諸惡皆得消滅。隨其所愿于未來世當成三種菩提之道。
【現代漢語翻譯】 現代漢語譯本：大王，像這樣作業所產生的果報都不會消失。雖然沒有實際的作業者，也沒有實際的受報者，但這只是隨順世俗的說法，並非究竟的真理。大王應當明白，一切諸法都是空寂的。一切諸法的空性，就是空解脫門。空性之中沒有空的相狀，這稱為無相解脫門。如果沒有相狀，就不會有愿求，這稱為無愿解脫門。一切法都具備這三種解脫門，與空性共同執行，是通往涅槃的先導。遠離相狀，遠離愿求，最終到達涅槃的境界，這境界如同法界一樣，周遍于整個虛空。應當明白，諸根如幻，境界如夢。佛陀宣說此法時，凈飯王（Suddhodana，釋迦牟尼佛的父親）等證得了無生法忍。
佛陀留下影像
《觀佛三昧經》中說：當時，凈飯王（Suddhodana，釋迦牟尼佛的父親）對佛說：『世尊，佛是我的兒子，我是佛的父親。現在我活著的時候，還能見到佛的色身，但只能看到外表，看不到內在。悉達多（Siddhartha，釋迦牟尼佛的本名）在宮中時，相師們都說他具有三十二相。現在成佛后，光明更加顯著，超過以往千百萬倍。佛陀涅槃后，末法時代的眾生應當如何觀想佛的身色相好，瞭解佛的光明呢？希望世尊現在能為我，也為眾生分別演說。』當時，世尊進入遍色身三昧。從三昧中出來后，有五色光從佛的口中發出，照耀著父王的頭頂，以及整個精舍，遍及娑婆世界（Saha World，我們所居住的這個世界）。然後又從佛的頭頂進入。當時，世尊爲了讓大眾清楚地看到佛的色身，將精舍化現成白玉山，高妙的大小如同須彌山（Mount Sumeru，佛教宇宙觀中的聖山）。山中有成百上千的龕窟，每個龕窟中都顯現出佛像，與佛陀沒有差別。當時，在佛陀面前的地上，有一朵巨大的蓮花，花有千片花瓣，每片花瓣都發出千道光芒，每道光芒都化現出一尊佛，每尊佛都有千名弟子作為侍者。佛告訴父王：『佛陀滅度后，佛的弟子如果能夠割捨諸事，捨棄諸惡，繫念思惟佛的常光，即使佛不在世，也算是見到佛。因為見到佛的緣故，一切諸惡都能消滅。隨其所愿，在未來世將成就三種菩提之道。』
【English Translation】 English version: O Great King, the karmic consequences of such actions will not be lost. There is no actual agent of action, nor is there an actual recipient of the results. However, this is according to conventional truth, not ultimate truth. O Great King, you should know that all dharmas are empty and still. The emptiness of all dharmas is the gate of liberation through emptiness. In emptiness, there is no aspect of emptiness, which is called the gate of liberation through no-sign. If there is no sign, there will be no seeking, which is called the gate of liberation through no-wish. All dharmas possess these three gates of liberation, which operate together with emptiness and are the precursors to Nirvana. To be apart from signs, to be apart from wishes, ultimately reaching the realm of Nirvana, which is as definite as the Dharma Realm, pervading the expanse of space. You should know that the sense organs are like illusions, and the realms of experience are like dreams. When the Buddha spoke this Dharma, King Suddhodana (Suddhodana, father of Shakyamuni Buddha) and others attained the patience of non-origination.
The Buddha Leaves an Image
The Sutra of Contemplating the Buddha Samadhi says: At that time, King Suddhodana (Suddhodana, father of Shakyamuni Buddha) said to the Buddha: 'World Honored One, the Buddha is my son, and I am the Buddha's father. Now, while I am alive, I can see the Buddha's physical body, but I can only see the external appearance and not the internal essence. When Siddhartha (Siddhartha, the original name of Shakyamuni Buddha) was in the palace, the fortune tellers all saw the thirty-two marks. Now that he has become a Buddha, his light is even more prominent, surpassing the past by hundreds of thousands of times. After the Buddha enters Nirvana, how should sentient beings in the degenerate age contemplate the Buddha's physical form and good qualities, and understand the Buddha's light? I hope that the World Honored One will now explain this for me and for all sentient beings.' At that time, the World Honored One entered the Samadhi of Pervading All Physical Forms. Emerging from the Samadhi, five-colored light emanated from the Buddha's mouth, illuminating the crown of the father king's head, as well as the entire monastery, pervading the Saha World (Saha World, the world we live in). Then it re-entered from the crown of the Buddha's head. At that time, the World Honored One, in order to allow the assembly to clearly see the Buddha's physical form, transformed the monastery into a white jade mountain, as high and wondrous as Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology). There were hundreds of thousands of niches in the mountain, and in each niche appeared an image of the Buddha, no different from the Buddha himself. At that time, on the ground in front of the Buddha, there was a great lotus flower with a thousand petals, and each petal emitted a thousand rays of light, and each ray of light transformed into a Buddha, and each Buddha had a thousand disciples as attendants. The Buddha told the father king: 'After the Buddha enters Nirvana, if the Buddha's disciples can relinquish all affairs, abandon all evils, and focus their minds on contemplating the Buddha's constant light, even if the Buddha is not present, it is still considered seeing the Buddha. Because of seeing the Buddha, all evils can be eliminated. According to their wishes, they will attain the three paths of Bodhi in the future.'
度諸釋種
觀佛三昧經云。爾時五百釋子白佛言。我等恒見佛身猶如炭人。我等宿世有何罪咎。惟愿佛日為我解脫。佛告諸釋子。過去有佛名毗婆尸如來。有長者名日月德。有五百子。聰明多智。廣知世間一切文藝星宿歷數無不貫練。其父長子信敬佛法。常為諸子說觀佛心。亦說十二因緣。諸子聞已疑惑不信。言父老耄。為諸沙門之所誑惑。我諸書籍都無是義。父今何處求覓得此。時諸子忽遇重病。父觀諸子命不支久。謂言。汝等邪見不信正法。今無常刀割切汝身。汝心煩悶。為何所怙。有佛名毗婆尸。汝可稱之。諸子稱南無佛。諸子命終得生天上。因稱佛名同生此處。因汝邪見不得聞法。汝今隨順佛語懺悔諸罪。心眼得開見佛聞法。白父王言。我等今日欲于佛法出家學道。父王告言。汝自白佛。俱白佛言。我等俱欲出家。佛言善來比丘。即成沙門。
降伏毒龍
觀佛三昧經云。如來到那干訶羅訶羅剎穴。中有五羅剎化作龍女與毒龍通。龍復降雹。羅剎亂行饑饉疾疫已歷四年。時王驚怖。召諸咒師令咒毒龍羅剎。氣盛咒術不行。時王即詣佛所請佛降之。佛受請已。來舍利弗．目犍連徒眾五百。化百千龍蟠身為座。龍口吐火化成金臺七寶床座。爾時世尊頂放金光無數。化佛滿虛空中。爾時龍王
【現代漢語翻譯】 現代漢語譯本 度化諸釋迦族人
《觀佛三昧經》中記載，當時五百位釋迦族王子對佛說：『我們總是看到佛的身相如同燒焦的炭人。我們過去世究竟有什麼罪過？只希望佛陀您能為我們解脫。』佛告訴諸位釋迦族王子：『過去有一尊佛，名為毗婆尸如來（Vipasyin Tathagata）。有一位長者名叫日月德（Sun-Moon Virtue），他有五百個兒子，聰明睿智，廣泛通曉世間一切文藝、星宿、歷數，沒有不精通的。他們的父親，也就是長子，信奉敬重佛法，常常為諸子講述觀佛之心，也講述十二因緣。諸子聽后疑惑不信，說父親年老昏聵，被那些沙門所欺騙迷惑。我們所讀的書籍中都沒有這些道理，父親您是從哪裡求得這些的？』
當時，諸子忽然得了重病。父親觀察到諸子的壽命將盡，就對他們說：『你們邪見不信奉正法，現在無常之刀正在切割你們的身體，你們內心煩悶，依靠什麼呢？有一尊佛名為毗婆尸，你們可以稱念他的名號。』諸子稱念『南無佛（Namo Buddha）』。諸子命終后得以升到天上。因為稱念佛名，一同出生在這裡。因為你們的邪見，不能聽聞佛法。你們現在應當隨順佛的教誨，懺悔各種罪過，心眼才能打開，才能見到佛，聽聞佛法。』他們稟告父王說：『我們今天想要在佛法中出家學道。』父王告訴他們說：『你們自己去稟告佛陀。』他們一同稟告佛陀說：『我們都想出家。』佛說：『善來比丘（Welcome, monks）。』他們立即成為沙門（Shramana）。
降伏毒龍
《觀佛三昧經》中記載，如來到達那干訶羅訶羅剎穴（Naga Hara Hararakshasa Cave）。其中有五位羅剎（Rakshasa）變化成龍女，與毒龍相通。毒龍又降下冰雹。羅剎到處作亂，導致饑荒和疾病已經持續四年。當時的國王驚恐害怕，召集各種咒師來詛咒毒龍和羅剎，但邪氣旺盛，咒術無法生效。國王於是前往佛所，請求佛陀降伏它們。佛接受邀請后，帶著舍利弗（Sariputra）、目犍連（Maudgalyayana）以及五百名弟子前來。佛變化出成百上千條龍盤繞成座位。龍口中吐出火焰，化成金臺七寶床座。當時，世尊頭頂放出無數金光，化作無數佛充滿虛空。當時龍王
【English Translation】 English version Delivering the Shakyas
The Contemplation on Buddha Samadhi Sutra states: 'At that time, five hundred Shakya princes said to the Buddha: 'We always see the Buddha's body as if it were a charred charcoal person. What offenses did we commit in our past lives? We only hope that the Buddha's sun will liberate us.' The Buddha told the Shakya princes: 'In the past, there was a Buddha named Vipasyin Tathagata (Vipasyin Tathagata). There was an elder named Sun-Moon Virtue (Sun-Moon Virtue), who had five hundred sons, intelligent and wise, widely knowledgeable in all the arts, astronomy, and calendrical calculations of the world, with nothing they were not proficient in. Their father, the eldest son, believed and respected the Buddha's Dharma, and often spoke to his sons about the mind of contemplating the Buddha, and also spoke of the twelve links of dependent origination. After hearing this, the sons doubted and did not believe, saying that their father was old and senile, deceived and deluded by the Shramanas. None of our books contain these principles. Where did Father seek these things?'
At that time, the sons suddenly fell seriously ill. The father observed that the sons' lives were nearing their end, and said to them: 'You have wrong views and do not believe in the true Dharma. Now the knife of impermanence is cutting your bodies. Your minds are troubled. What do you rely on? There is a Buddha named Vipasyin. You can recite his name.' The sons recited 'Namo Buddha (Namo Buddha)'. The sons died and were reborn in the heavens. Because they recited the Buddha's name, they were born together in this place. Because of your wrong views, you could not hear the Dharma. Now you should follow the Buddha's teachings, repent of all your sins, and your mind's eye will be opened, and you will see the Buddha and hear the Dharma.' They reported to their father the king: 'Today we want to leave home in the Buddha's Dharma and study the Way.' The father the king told them: 'You should report to the Buddha yourselves.' They all reported to the Buddha: 'We all want to leave home.' The Buddha said: 'Welcome, monks (Welcome, monks).' They immediately became Shramanas (Shramana).'
Subduing the Poisonous Dragon
The Contemplation on Buddha Samadhi Sutra states: 'The Tathagata arrived at the Naga Hara Hararakshasa Cave (Naga Hara Hararakshasa Cave). Among them, five Rakshasas (Rakshasa) transformed into dragon girls and communicated with the poisonous dragon. The dragon also sent down hail. The Rakshasas ran rampant, causing famine and disease for four years. The king at that time was frightened and terrified, and summoned various mantra masters to curse the poisonous dragon and Rakshasas, but the evil energy was strong and the mantras were ineffective. The king then went to the Buddha and requested the Buddha to subdue them. After accepting the invitation, the Buddha came with Sariputra (Sariputra), Maudgalyayana (Maudgalyayana), and five hundred disciples. The Buddha transformed into hundreds of thousands of dragons coiling into seats. The dragons' mouths spewed fire, transforming into golden platforms and seven-jeweled beds. At that time, the World Honored One emitted countless golden rays from the top of his head, transforming into countless Buddhas filling the empty space. At that time, the Dragon King'
見世尊來。父子徒眾十六大龍興大云雷震吼雨雹眼口吐火。五羅剎女現醜惡形眼如掣電住立佛前。時龍王子見虛空佛。白父言。父王吐火欲害一佛。試看空中有無數佛。時金剛神手把大杵杵頭出火燒惡龍身。龍王驚怖走入佛影。佛影清涼如甘露灑。龍大歡喜為佛作禮。五羅剎女亦禮如來。爾時如來猶如慈母撫子。爾時龍王及五羅剎女並十六龍子五體投地求受佛戒。佛為說三歸五戒之法。
化諸淫女
觀佛三昧經云。舍衛城中多有淫女媚誘男子。經一宿者輸金錢二百。國有長者名如閭達。積財百億。有子名華德。兄弟三人遊蕩無度。競奔淫舍。始初一往各輸金錢。經一月終一藏金盡。長者案行見藏已空。問守藏者。典藏白言。華德三人日日持錢往淫女舍。長者即詣王前白言。大王。有諸淫女誘我諸子破盡家財。王語長者。汝甚大富金藏猶盡。況余凡下寧不困耶。長者白王。惟愿大王速誅惡人。王告長者。吾受佛戒猶不傷蟻況復殺人。如來在世一切皆化。同往佛所啟白此事愿佛化之。佛告大王。可遣旃陀羅喚諸淫女集議論場。王擊金鼓宣令。來國內臣民俱集論場。佛來千二百五十比丘各隨定意現大神通。大迦葉．舍利弗．目犍連．迦旃延．憍陳如等各作十八變神通。踴身處空飛行化現。淫女見已皆發信心。受
【現代漢語翻譯】 現代漢語譯本：他們看見世尊到來。龍王父子和他們的十六個大龍眷屬興起大云，雷聲震動，降下冰雹，眼睛和口中噴吐火焰。五個羅剎女顯現出醜惡的形象，眼睛像閃電一樣，站立在佛前。當時，龍王子看見虛空中有佛，就對他的父親說：『父王，你吐火想要傷害佛，看看空中，有無數的佛。』這時，金剛神手持大杵，杵頭冒出火焰，燒灼惡龍的身體。龍王驚恐害怕，逃入佛的影子中。佛的影子清涼，像甘露灑下。龍王非常歡喜，為佛作禮。五個羅剎女也向如來頂禮。這時，如來就像慈母撫摸孩子一樣。當時，龍王和五個羅剎女以及十六個龍子五體投地，請求受持佛戒。佛為他們宣說了三歸五戒之法。
化度**
《觀佛三昧經》中記載：舍衛城中有很多，用美色誘惑男子。與她們共度一夜的男子要支付二百金錢。國內有一位長者名叫如閭達（意為富有的人），積攢了百億家財。他有三個兒子，名叫華德（意為美好的德行），兄弟三人遊手好閒，毫無節制，爭相前往的住所。起初每次前往都要支付金錢，經過一個月，一個金庫的錢財就用盡了。長者巡視檢視，發現金庫已經空了，就問看守金庫的人。看守金庫的人稟告說：『華德三人每天都拿錢去的住所。』長者就前往國王那裡稟告說：『大王，有誘惑我的兒子，敗光了家產。』國王對長者說：『你如此富有，金庫尚且被耗盡，更何況我們這些普通百姓呢？難道不會更加困苦嗎？』長者對國王說：『希望大王迅速誅殺這些惡人。』國王告訴長者說：『我受持佛戒，尚且不傷害螞蟻，更何況殺人呢？如來在世時，一切都可以被教化。』於是，他們一同前往佛陀的住所，稟告了這件事，希望佛陀能夠教化她們。佛陀告訴國王說：『可以派遣旃陀羅（意為賤民）召集所有的到議論場所。』國王敲響金鼓，宣告國內的臣民都聚集到議論場所。佛陀和一千二百五十位比丘各自隨著自己的定力，顯現出大神力。大迦葉（Mahākāśyapa）、舍利弗（Śāriputra）、目犍連（Maudgalyāyana）、迦旃延（Kātyāyana）、憍陳如（Kauṇḍinya）等各自展現出十八種變化的神通，身體騰空而起，飛行變化顯現。們看到這些景象后，都生起了信心，接受了佛法。
【English Translation】 English version: They saw the World Honored One arrive. The dragon king and his sons, along with their sixteen great dragon retinues, raised great clouds, thunder rumbled, hailstones fell, and flames spewed from their eyes and mouths. Five Rakshasa women manifested ugly forms, their eyes like lightning, standing before the Buddha. At that time, the dragon prince saw the Buddha in the void and said to his father, 'Father King, you are spewing fire to harm the Buddha. Look in the sky, there are countless Buddhas.' Then, the Vajra deity, holding a great club, the head of the club emitting flames, burned the evil dragon's body. The dragon king, terrified, fled into the Buddha's shadow. The Buddha's shadow was cool, like nectar being sprinkled. The dragon king was very happy and paid homage to the Buddha. The five Rakshasa women also bowed to the Tathagata. At that time, the Tathagata was like a loving mother caressing her child. Then, the dragon king and the five Rakshasa women, along with the sixteen dragon princes, prostrated themselves and requested to receive the Buddha's precepts. The Buddha then spoke the Dharma of the Three Refuges and the Five Precepts for them.
Transforming the **
The Contemplation of Buddha Samadhi Sutra says: In Shravasti (Śrāvastī), there were many ** who seduced men with their beauty. Men who spent a night with them had to pay two hundred gold coins. In the country, there was an elder named Suchi (meaning wealthy), who had accumulated a hundred billion in wealth. He had three sons named Huade (meaning beautiful virtue). The three brothers were idle and unrestrained, competing to go to the 's residences. Initially, each visit required payment of gold coins. After a month, the gold in one treasury was exhausted. The elder inspected and found the treasury empty, so he asked the treasury keeper. The treasury keeper reported, 'The three sons of Huade take money to the 's residences every day.' The elder then went to the king and reported, 'Great King, there are ** who seduce my sons and squander the family fortune.' The king said to the elder, 'You are so wealthy that your gold treasury is still exhausted, let alone us ordinary people? Wouldn't we be even more distressed?' The elder said to the king, 'I hope the Great King will quickly execute these evil people.' The king told the elder, 'I have received the Buddha's precepts and do not even harm ants, let alone kill people? When the Tathagata is in the world, everything can be transformed.' So, they went together to the Buddha's residence, reported this matter, and hoped that the Buddha could transform them. The Buddha told the king, 'You can send a Chandala (meaning outcast) to summon all the ** to the discussion place.' The king struck the golden drum and announced that the subjects of the country should gather at the discussion place. The Buddha and the one thousand two hundred and fifty Bhikkhus each manifested great supernatural powers according to their samadhi. Mahākāśyapa (Mahākāśyapa), Śāriputra (Śāriputra), Maudgalyāyana (Maudgalyāyana), Kātyāyana (Kātyāyana), Kauṇḍinya (Kauṇḍinya), and others each displayed eighteen kinds of transformations, their bodies rising into the air, flying and transforming. When the ** saw these scenes, they all developed faith and accepted the Dharma.
三歸依及五戒法。
阿難索乳
乳光佛經云。維耶離國有梵志名摩耶利。其家豪富。不信佛法但修異道。佛遣阿難至摩耶利家求索牛乳。梵志思惟。我若不與謂我慳惜。即當指授與弊惡牸牛令阿難自取。使牛抵殺阿難。折辱其道。摩耶利使兒引至牛所。誡言慎莫為取。試看阿難能得乳否。阿難即到牛傍。思自念言。我師誡來不得手自取牛乳。時忉利天帝下來化作年少梵志住在牛傍。阿難謂梵志言。請為我取牛乳。梵志即持應器至牛所。牛靜住不敢復動。隨意而取。阿難取乳歡喜而去。梵志言。此牛極惡人不得近。今日何故柔善乃爾。瞿曇弟子尚能如此。何況佛之威神。梵志歡喜信解佛法。阿難持乳上佛。佛即受之。告阿難言。此牛前世不信佛法。墮此牛中經十六劫。今聞佛名。隨人取乳奉上于佛。用此因緣當得解脫。卻後命盡終不墮三惡道。最後作佛號乳光如來。
調伏醉象
法句經云。調達與阿阇世王共議毀佛。王來國人不得奉佛。佛與五百羅漢住崛山中。調達至王所白言。佛諸弟子今已迸散。尚有五百弟子在佛左右。愿王明日請佛入城。可飲五百大象使醉。令蹋殺之。吾當作佛教化世間。王聞歡喜即往請佛。佛知其謀。答言大善。王退而回還報調達。明日食時。佛與羅漢共入城門。醉象
【現代漢語翻譯】 現代漢語譯本 三歸依及五戒法。
阿難索乳
《乳光佛經》云：維耶離國（Viejali，古印度城市名）有梵志（Brahmin，婆羅門）名摩耶利（Mayali）。其家豪富，不信佛法，但修異道。佛陀派遣阿難（Ananda，佛陀十大弟子之一）至摩耶利家求索牛乳。梵志思惟：『我若不給，他們會說我慳吝。不如就指給他們一頭劣質的母牛，讓阿難自己去取，使牛抵殺阿難，以此折辱他們的道。』摩耶利便讓僕人將阿難引至牛旁，告誡說：『小心不要去取，看看阿難能不能取得牛乳。』阿難隨即來到牛旁，心想：『我師父告誡過，不能親手取牛乳。』這時，忉利天（Trayastrimsa，佛教欲界六天之一）的帝釋（Indra，忉利天之主）化作年輕的婆羅門，站在牛旁。阿難對梵志說：『請您為我取牛乳。』梵志便拿著容器來到牛旁，那牛安靜地站著，不敢動彈，任由他隨意取乳。阿難取了牛乳，歡喜地離去。梵志說：『這牛極其兇惡，人不得靠近。今天為何如此柔順？瞿曇（Gotama，釋迦牟尼佛的姓）的弟子尚且如此，何況佛陀的威神！』梵志歡喜信解佛法。阿難拿著牛乳獻給佛陀，佛陀接受了牛乳，並告訴阿難：『此牛前世不信佛法，墮入畜生道已經十六劫（kalpa，佛教時間單位）。今聞佛名，隨人取乳奉上于佛，以此因緣，當得解脫。此後命終，終不墮三惡道（指地獄、餓鬼、畜生道）。最後成佛，號乳光如來（Rulukirti-tathagata）。』
調伏醉象
《法句經》云：提婆達多（Devadatta，佛陀的堂弟）與阿阇世王（Ajatasattu，古印度摩揭陀國國王）共謀毀佛。阿阇世王下令國人不得供奉佛陀。佛陀與五百羅漢（Arhat，證得阿羅漢果位的修行者）住在崛山（Gijjhakuta，靈鷲山）。提婆達多至阿阇世王處稟告說：『佛陀的弟子們現在已經四處逃散，尚有五百弟子在佛陀左右。愿大王明日請佛陀入城，可用五百頭大象飲酒使之醉，令其踐踏殺害佛陀及其弟子。我當代替佛陀教化世間。』阿阇世王聽后歡喜，立即前往邀請佛陀。佛陀知道他們的陰謀，回答說：『很好。』阿阇世王退回后，告知提婆達多：『明日用餐時，佛陀將與羅漢們一同入城。』醉象
【English Translation】 English version The Three Refuges and Five Precepts.
Ananda Begs for Milk
The 'Rulukirti Sutra' says: In the country of Viejali (an ancient Indian city), there was a Brahmin (a member of the priestly class) named Mayali. His family was wealthy and powerful, but he did not believe in the Buddha's teachings, instead practicing other paths. The Buddha sent Ananda (one of the Buddha's ten principal disciples) to Mayali's house to ask for milk. The Brahmin thought, 'If I don't give it, they will say I am stingy. I will point them to an inferior cow and let Ananda take the milk himself, so the cow will gore Ananda to death, thus humiliating their path.' Mayali ordered his servant to lead Ananda to the cow and warned him, 'Be careful not to take it. See if Ananda can get the milk.' Ananda then went to the cow and thought to himself, 'My teacher has warned me not to take the milk myself.' At that moment, Indra (the lord of the Trayastrimsa heaven, one of the six heavens of desire in Buddhism) of the Trayastrimsa heaven transformed into a young Brahmin and stood by the cow. Ananda said to the Brahmin, 'Please get the milk for me.' The Brahmin took a container and went to the cow. The cow stood quietly, not daring to move, allowing him to take the milk as he pleased. Ananda took the milk and happily left. The Brahmin said, 'This cow is extremely vicious, and people cannot get close to it. Why is it so gentle today? Even Gotama's (the family name of Shakyamuni Buddha) disciple is like this, let alone the Buddha's divine power!' The Brahmin was delighted and believed in the Buddha's teachings. Ananda took the milk and offered it to the Buddha. The Buddha accepted the milk and told Ananda, 'This cow did not believe in the Buddha's teachings in its previous life and has been in the animal realm for sixteen kalpas (an aeon in Buddhist cosmology). Now, having heard the Buddha's name, it allows people to take its milk and offer it to the Buddha. Because of this cause and condition, it will be liberated. After this life, it will never fall into the three evil realms (hell, hungry ghost, and animal realms). Finally, it will become a Buddha named Rulukirti-tathagata (the Thus Come One of Milk Light).'
Subduing Drunken Elephants
The 'Dhammapada' says: Devadatta (the Buddha's cousin) conspired with King Ajatasattu (the king of Magadha in ancient India) to destroy the Buddha. King Ajatasattu ordered the people of the country not to make offerings to the Buddha. The Buddha and five hundred Arhats (enlightened disciples who have attained Nirvana) were staying on Gijjhakuta Mountain (Vulture Peak). Devadatta went to King Ajatasattu and reported, 'The Buddha's disciples have now scattered, but there are still five hundred disciples around the Buddha. May the king invite the Buddha into the city tomorrow and have five hundred elephants drink alcohol to make them drunk, so they will trample the Buddha and his disciples to death. I will replace the Buddha and teach the world.' King Ajatasattu was pleased to hear this and immediately went to invite the Buddha. The Buddha knew their plot and replied, 'Very good.' King Ajatasattu returned and told Devadatta, 'Tomorrow at mealtime, the Buddha and the Arhats will enter the city together.' The drunken elephants
皆叫而前搪揬。墻壁屋宇悉皆破壞。一城戰慄。五百羅漢飛在虛空。獨有阿難在邊。醉象齊頭逕來趣佛。佛舉五指化五師子。同聲俱吼震動天地。醉象伏地不敢舉頭。像解垂淚悔過。王及臣民莫不驚肅。世尊徐行至王殿上。與諸羅漢食訖咒愿。王白佛言。稟性不明信彼讒言興造逆惡。愿垂大慈恕我迷愚。佛告阿阇世王及諸大臣。世有八事興長誹謗。皆曰名舉以致大罪。何等為八。利衰譭譽稱譏苦樂。自古至今鮮不為惑。
張弓害佛
雜寶藏經云。佛在王舍城。提婆達多心常懷惡欲害世尊。乃雇五百善射婆羅門使持硬弓利箭。藏隱樹林候世尊過。詣世尊所援弓射佛。所射之箭化成拘物頭華．分陀利華．波頭摩華．優缽羅華。五百婆羅門見是神變皆大怖畏。即舍弓箭禮佛懺悔。胡跪合掌。佛為說法心開意解皆得須陀洹道。復白佛言。愿聽我等出家。佛言善來比丘。剃除鬚髮。法服著身。即成沙門。重為說法。得阿羅漢道。諸比丘白佛言。世尊。提婆達多常欲害佛。然佛恒生大慈。佛言。非但今日。昔有商主名不識恩。入海采寶而還。到迴流處。遇水羅剎而抳其船不能得前。有一大龜心生慈愍。來向船所負載船人即得至岸。時龜上岸歇息略睡。不識恩者持刀欲殺。諸商人言。我等蒙龜濟難活命。殺之不祥。不識
【現代漢語翻譯】 現代漢語譯本 眾人叫喊著上前阻擋推搡，墻壁房屋全部被破壞，整個城市都在戰慄。五百羅漢飛在空中，只有阿難陀在旁邊。醉象齊頭並進直接衝向佛陀。佛陀舉起五指，化作五頭獅子，一同吼叫，震動天地。醉象趴在地上不敢抬頭，並且流著眼淚懺悔。國王和臣民無不驚恐肅穆。世尊緩緩走到王宮殿上，與眾羅漢用齋完畢后祝願。國王稟告佛陀說：『我天性愚昧，聽信讒言，興起製造叛逆惡行。希望您能以大慈悲心，寬恕我的迷惑愚蠢。』佛陀告訴阿阇世王（Ajatasattu，未生怨王）和各位大臣：『世間有八件事會滋長誹謗，都因為追求名利而導致大罪。哪八件事呢？利益、衰敗、譭謗、榮譽、稱讚、譏諷、痛苦、快樂。自古至今，很少有人不被這些迷惑。』
張弓害佛
《雜寶藏經》中說，佛陀在王舍城（Rajagrha）。提婆達多（Devadatta，佛陀的堂弟）心中常懷惡意，想要加害世尊。於是僱傭了五百名擅長射箭的婆羅門（Brahman）使他們拿著硬弓利箭，藏在樹林里等候世尊經過。他們走到世尊所在的地方，拉弓射佛。所射的箭都化成了拘物頭華（Kumuda，青蓮花）、分陀利華（Pundarika，白蓮花）、波頭摩華（Padma，紅蓮花）、優缽羅華（Utpala，藍蓮花）。五百名婆羅門見到這種神變，都非常害怕，立即放下弓箭，向佛陀禮拜懺悔，胡跪合掌。佛陀為他們說法，他們心開意解，都證得了須陀洹道（Srotapanna，入流果）。又稟告佛陀說：『希望允許我們出家。』佛陀說：『善來比丘（Bhikkhu，比丘的音譯）。』剃除了他們的鬚髮，穿上法衣，立即成了沙門（Sramana，沙門的音譯）。佛陀又為他們說法，他們證得了阿羅漢道（Arhat，無生）。眾比丘稟告佛陀說：『世尊，提婆達多常常想要加害佛陀，然而佛陀總是生起大慈悲心。』佛陀說：『不只是今天這樣。過去有一位商人，名叫不識恩，入海采寶而歸。到達迴流之處時，遇到了水羅剎（Rakshasa，羅剎，惡鬼），水羅剎抓住他的船，使船不能前進。有一隻大龜，心生慈悲憐憫，游向船隻，負載船上的人，使他們得以到達岸邊。當時，烏龜上岸休息，稍微睡著了。不識恩這個人拿著刀想要殺它。眾商人說：『我們蒙烏龜救助，得以活命，殺了它是不吉祥的。』不識恩
【English Translation】 English version Everyone shouted and rushed forward to block and push. The walls and houses were all destroyed, and the entire city was trembling. Five hundred Arhats (Enlightened disciples) were flying in the sky, with only Ananda (Buddha's attendant) nearby. The drunken elephant charged straight towards the Buddha. The Buddha raised five fingers, transforming them into five lions, which roared together, shaking the heavens and the earth. The drunken elephant prostrated on the ground, not daring to raise its head, and shed tears of repentance. The king and his ministers were all in awe and reverence. The World Honored One slowly walked to the king's palace, finished the meal with the Arhats, and offered blessings. The king reported to the Buddha, 'My nature is ignorant, and I listened to slander, causing rebellious and evil deeds. I hope you can have great compassion and forgive my delusion and ignorance.' The Buddha told King Ajatasattu (Ajatasattu, King who was not yet born) and the ministers, 'There are eight things in the world that foster slander, all because of pursuing fame and gain, leading to great sins. What are the eight things? Gain, decline, defamation, honor, praise, ridicule, suffering, and happiness. From ancient times to the present, few have not been deluded by these things.'
Shooting the Buddha with a Bow
The Samkyuktagama Sutra says that the Buddha was in Rajagrha (Rajagrha, King's city). Devadatta (Devadatta, Buddha's cousin) always harbored evil intentions in his heart, wanting to harm the World Honored One. So he hired five hundred skilled archer Brahmins (Brahman) to hide in the forest with hard bows and sharp arrows, waiting for the World Honored One to pass by. They went to where the World Honored One was, drew their bows and shot at the Buddha. The arrows they shot all turned into Kumuda flowers (Kumuda, blue lotus), Pundarika flowers (Pundarika, white lotus), Padma flowers (Padma, red lotus), and Utpala flowers (Utpala, blue lotus). The five hundred Brahmins, seeing this miraculous transformation, were all very frightened. They immediately put down their bows and arrows, prostrated themselves before the Buddha, and repented. They knelt on one knee and joined their palms. The Buddha preached the Dharma to them, and their minds opened and they understood, and they all attained the Srotapanna path (Srotapanna, stream enterer). They also reported to the Buddha, 'We hope to be allowed to leave home.' The Buddha said, 'Welcome, Bhikkhus (Bhikkhu, monks).' He shaved their beards and hair, put on Dharma robes, and they immediately became Sramanas (Sramana, ascetics). The Buddha preached the Dharma to them again, and they attained the Arhat path (Arhat, one who is worthy). The Bhikkhus reported to the Buddha, 'World Honored One, Devadatta often wants to harm the Buddha, but the Buddha always generates great compassion.' The Buddha said, 'It's not just today. In the past, there was a merchant named Ungrateful, who went to sea to collect treasures and returned. When he reached the return current, he encountered a water Rakshasa (Rakshasa, demon), who grabbed his boat, preventing it from moving forward. There was a large turtle, who had compassion and pity, swam towards the boat, carrying the people on the boat, allowing them to reach the shore. At that time, the turtle went ashore to rest and fell asleep slightly. This Ungrateful person took a knife and wanted to kill it. The merchants said, 'We were saved by the turtle and were able to live. Killing it is inauspicious.' Ungrateful
恩曰。我復饑急。不問爾恩。即殺龜而食。不識恩者提婆達多是也。
佛化盧志
經律異相云。首波羅城有長者名盧志。奉事尼犍。我欲度之。至彼城邑。尼犍聞我欲至彼城。念言。瞿曇若至此者。此諸人民便當舍我。不復供給。告盧至言。沙門瞿曇今欲來此。然彼沙門委棄父母東西馳走。所至之處能令土地五穀不登。人民饑饉死亡者眾。盧至聞已即懷怖畏白言。大師當欲何計。尼犍答言。瞿曇性好叢林清水。城外設有宜應斬伐。流泉池井填以臭穢。各嚴器仗預當防護。彼設來者莫令得前。我作種種術令彼回還。彼諸人民敬奉而行。我於是時至彼城邑。尋生憐愍慈心向之。所有樹木還生如本。河池井泉其水清凈盈滿其中。生眾雜華彌覆其上。變其城垣為紺琉璃。城內人民悉得徹見門自開闢。我及大眾無能制者。所嚴器仗變成雜華。盧至長者與其人民。俱共相隨來至我所。我即為說法要。皆發菩提之心。咸受戒法。
貧公見佛
貧窮老公經云。舍衛國有貧窮老公。年一百歲。扶杖而來求欲見佛。釋梵侍門來不通之。老公大喚曰。吾雖貧賤。千載有幸。今得值佛。欲問罪福求離眾苦。我聞世尊仁慈普逮。萬物蒙賴莫不受恩。是以遠來乞一示見。佛語阿難。可喚使前。於是老公匍匐寸進而白佛言。
【現代漢語翻譯】 恩（指提婆達多）說：『我正飢餓難忍，顧不上你的恩情了。』於是殺了烏龜吃了。不識恩情的人就是提婆達多啊。
佛陀教化盧志
《經律異相》記載：首波羅城有個長者名叫盧志（Luzhi），信奉尼犍（Nigantha，耆那教）。我想度化他，便前往那座城邑。尼犍聽說我要去那裡，心想：『喬達摩（Gautama，佛陀的姓）如果到了這裡，這些人民就會捨棄我，不再供養我。』於是告訴盧志說：『沙門喬達摩現在要來這裡。這個沙門拋棄父母，四處奔走，所到之處能使土地歉收，五穀不登，人民飢餓，死亡眾多。』盧志聽了，心懷恐懼，問：『大師打算怎麼辦？』尼犍回答說：『喬達摩喜歡叢林清水。城外如果有叢林清水，應該砍伐，把流泉池井填滿臭穢之物。各自準備武器，預先防備。他如果來了，不要讓他靠近。我施展各種法術讓他返回。』那些人民恭敬地照辦。 我於是來到那座城邑，心中生起憐憫慈悲之心。所有的樹木都恢復原樣。河流池井，水質清澈，充滿其中。生長出各種各樣的花，覆蓋其上。我把城墻變成紺琉璃（一種寶石）。城內的人民都能清楚地看見，城門自動打開。我和大眾沒有誰能夠阻止。他們準備的武器都變成了鮮花。盧志長者和他的百姓，一起跟隨我來到我的住所。我便為他們宣講佛法要義，他們都發起了菩提之心（bodhicitta，覺悟之心），都受了戒律。
貧窮老翁見佛
《貧窮老公經》記載：舍衛國（Śrāvastī）有個貧窮的老翁，一百歲了，拄著枴杖前來，想要見佛。釋（Śakra，帝釋天）和梵（Brahmā，大梵天）在門口侍衛，不讓他進去。老翁大聲呼喊道：『我雖然貧賤，但千年難得有幸，今天能夠見到佛。想要請問罪福之事，求得脫離各種痛苦。我聽說世尊仁慈，普遍施予，萬物都蒙受恩澤。因此遠道而來，乞求一見。』佛告訴阿難（Ānanda，佛陀的十大弟子之一）：『可以叫他進來。』於是老翁匍匐前進，來到佛前說道：
【English Translation】 En (referring to Devadatta) said, 'I am extremely hungry and cannot consider your kindness.' Then he killed the turtle and ate it. The one who does not recognize kindness is Devadatta.
Buddha Transforms Luzhi
The Sutra of Different Aspects of the Scriptures and Vinaya records: In the city of Shoupoluo, there was an elder named Luzhi (Luzhi) who served the Niganthas (Nigantha, Jainism). I wanted to convert him, so I went to that city. The Niganthas heard that I was coming and thought, 'If Gautama (Gautama, Buddha's surname) comes here, these people will abandon me and no longer support me.' So he told Luzhi, 'The Shramana Gautama is coming here now. This Shramana abandons his parents and runs around, causing the land to be barren, the five grains to fail, and the people to starve and die in large numbers wherever he goes.' Luzhi was frightened when he heard this and asked, 'Master, what do you plan to do?' The Nigantha replied, 'Gautama likes forests and clear water. If there are forests and clear water outside the city, they should be cut down, and the flowing springs and ponds should be filled with foul and filthy things. Prepare weapons in advance for defense. If he comes, do not let him approach. I will use various spells to make him return.' The people respectfully followed his instructions. Then I came to that city, and compassion arose in my heart. All the trees returned to their original state. The rivers, ponds, and wells were filled with clear water. Various kinds of flowers grew and covered them. I transformed the city walls into lapis lazuli (a type of gemstone). The people inside the city could see clearly, and the city gates opened automatically. None of us could stop it. The weapons they had prepared turned into flowers. The elder Luzhi and his people followed me to my residence. I then preached the Dharma to them, and they all developed the mind of Bodhi (bodhicitta, the mind of enlightenment) and received the precepts.
Poor Old Man Sees the Buddha
The Sutra of the Poor Old Man records: In Śrāvastī (Śrāvastī) there was a poor old man, one hundred years old, who came with a cane, wanting to see the Buddha. Śakra (Śakra, Indra) and Brahmā (Brahmā, Great Brahma) guarded the gate and did not let him in. The old man shouted loudly, 'Although I am poor and lowly, I am fortunate to meet the Buddha today. I want to ask about the matters of sin and merit, and seek to be free from all suffering. I have heard that the World Honored One is benevolent and universally bestows, and all things receive his grace. Therefore, I have come from afar to beg for a glimpse.' The Buddha told Ānanda (Ānanda, one of the Buddha's ten great disciples), 'You can call him in.' Then the old man crawled forward and said to the Buddha:
我生世不幸。貧窮辛苦飢餓寒凍。求死不得活無所賴。人命至重不能自棄。聞佛在世心獨歡喜。晝夜發心愿一奉顏。向在門外久不得前。計欲還去氣力不堪進退無路。但恐命絕穢污聖門重增其罪。不悟世尊已衰矜之得蒙前進。不奪本願。如此而死無復恨矣。惟愿速終畢罪後世。愿得垂恩施其上慧。佛言。人之受生。生死因緣以多因緣致其罪根。卿前世時生豪富家。聰明智慧用此恣意輕凌於人。聚積財物不肯佈施。故卿今日受此貧窮。罪福報應亦如影響。聞已作禮而去。
老人出家
賢愚因緣經云。王舍城有長者名尸利苾提。其年百歲。聞說出家功德無量。便自思惟。我今何不于佛法中出家修道。往到竹園問諸比丘。佛世尊今何所在。答言不在。又問大師上足是誰。比丘指舍利弗。詣前白言。聽我出家。舍利弗視此老人三事皆缺。不能學問坐禪助營眾事。告言。汝去。汝老不得出家。次向大迦葉．優波離．阿㝹樓陀五百大阿羅漢等。皆言年老不得出家。還出竹園住立門外。悲泣懊惱舉聲大哭。世尊即至其前。放大光明相好端嚴。佛問老人汝何故哭。長者聞佛梵音。心懷喜躍如子見父。五體投地泣白佛言。我獨何罪不聽出家。佛言。誰作是說。年老不聽出家。答言舍利弗等。爾時世尊以大慈悲慰諭長者。汝莫
【現代漢語翻譯】 現代漢語譯本： 我這一生實在不幸，貧窮困苦，飢寒交迫。想求死卻死不了，活著又沒有任何依靠。雖然人命關天，不能輕易放棄，但聽說佛陀在世，心中感到無比歡喜，日夜發願希望能親自拜見佛陀一面。來到門外已經很久了，卻始終無法上前。想要回去，但氣力不支，進退兩難。只是擔心自己會在這裡斷氣，穢污了聖潔的佛門，反而加重了自己的罪孽。沒想到世尊已經洞察到我的衰弱，憐憫我，讓我得以向前。這樣，我便能不違背最初的願望。如果這樣死去，我也就沒有任何遺憾了。只希望能夠儘快結束這充滿罪惡的一生，在來世，希望佛陀能夠垂憐，賜予我無上的智慧。 佛陀說：『人之所以會降生，經歷生死輪迴，是因為過去世種下了許多因緣，導致了罪惡的根源。你前世出生在豪富之家，擁有聰明的智慧，卻用這些來隨意輕視凌辱他人，聚斂財富卻不肯佈施。所以你今天才會遭受如此貧窮的果報。罪惡和福報的報應，就像影子跟隨形體一樣。』 聽完佛陀的教誨，老人向佛陀行禮后離開了。
老人出家
《賢愚因緣經》中記載，王舍城有一位名叫尸利苾提（Śrībhitti，人名，意為吉祥增長）的長者，已經一百歲了。他聽說出家的功德無量，便自己思忖：『我為什麼不在佛法中出家修行呢？』於是前往竹園，詢問各位比丘：『佛世尊現在在哪裡？』比丘們回答說：『佛陀不在這裡。』他又問：『大師最得力的弟子是誰？』比丘們指向舍利弗（Śāriputra，佛陀十大弟子之一，智慧第一）。老人走到舍利弗面前，稟告說：『請允許我出家。』舍利弗觀察這位老人，發現他三個方面都有欠缺：不能學習經文，不能坐禪，也不能幫助處理寺院的事務。於是告訴他說：『你走吧，你年紀太大了，不能出家。』老人接著又去求見大迦葉（Mahākāśyapa，佛陀十大弟子之一，頭陀第一）、優波離（Upāli，佛陀十大弟子之一，持戒第一）、阿㝹樓陀（Aniruddha，佛陀十大弟子之一，天眼第一）等五百位大阿羅漢，他們都說老人年紀太大，不能出家。老人只好回到竹園，站在門外，悲傷懊惱，放聲大哭。這時，世尊來到他的面前，放出光明，相貌莊嚴。佛陀問老人：『你為什麼哭泣？』長者聽到佛陀的聲音，心中充滿喜悅，就像孩子見到了父親一樣，五體投地，哭著對佛陀說：『我到底犯了什麼罪，不被允許出家？』佛陀問：『是誰這樣說，說年紀大了就不能出家？』老人回答說是舍利弗等人。當時，世尊以大慈悲心安慰長者：『你不要...
【English Translation】 English version: I am unfortunate in this life. I suffer from poverty, hardship, hunger, and cold. I seek death but cannot die, and I have no one to rely on in life. Although human life is precious and should not be abandoned lightly, hearing that the Buddha is in the world fills my heart with joy. Day and night, I vow to personally pay homage to the Buddha. I have been outside the gate for a long time, unable to move forward. I want to return, but my strength is failing, and I am stuck between advancing and retreating. I fear that I will die here, defiling the sacred Buddhist gate and increasing my sins. Unexpectedly, the World-Honored One has perceived my weakness and has compassionately allowed me to come forward. In this way, I will not betray my original vow. If I die like this, I will have no regrets. I only hope to quickly end this life full of sin, and in the next life, I hope the Buddha will have mercy and grant me supreme wisdom. The Buddha said, 'The reason why people are born and experience the cycle of birth and death is because they have planted many causes and conditions in past lives, which have led to the roots of sin. In your previous life, you were born into a wealthy family, possessed intelligence and wisdom, but used these to arbitrarily despise and humiliate others, accumulating wealth but refusing to give alms. Therefore, you are suffering such poverty today. The retribution of sin and merit is like a shadow following the body.' After listening to the Buddha's teachings, the old man bowed to the Buddha and left.
The Old Man's Ordination
The Damamūka-nidāna-sūtra says that in Rājagṛha (王舍城), there was an elder named Śrībhitti (尸利苾提, meaning 'Auspicious Growth') who was one hundred years old. Hearing that the merit of ordination was immeasurable, he thought to himself, 'Why shouldn't I ordain and practice in the Buddha's Dharma?' So he went to the Bamboo Grove Monastery (竹園) and asked the monks, 'Where is the World-Honored Buddha now?' The monks replied, 'The Buddha is not here.' He then asked, 'Who is the most capable disciple of the Master?' The monks pointed to Śāriputra (舍利弗, one of the Buddha's ten great disciples, foremost in wisdom). The old man went to Śāriputra and reported, 'Please allow me to ordain.' Śāriputra observed that the old man was lacking in three aspects: he could not study the scriptures, he could not meditate, and he could not help with the affairs of the monastery. So he told him, 'Go away. You are too old to ordain.' The old man then went to see Mahākāśyapa (大迦葉, one of the Buddha's ten great disciples, foremost in ascetic practices), Upāli (優波離, one of the Buddha's ten great disciples, foremost in upholding the precepts), Aniruddha (阿㝹樓陀, one of the Buddha's ten great disciples, foremost in divine eye) and five hundred great Arhats, who all said that the old man was too old to ordain. The old man had no choice but to return to the Bamboo Grove Monastery, standing outside the gate, grieving and lamenting, crying loudly. At this time, the World-Honored One came before him, emitting light and possessing a dignified appearance. The Buddha asked the old man, 'Why are you crying?' Hearing the Buddha's voice, the elder's heart was filled with joy, like a child seeing his father. He prostrated himself on the ground and cried to the Buddha, 'What sin have I committed that I am not allowed to ordain?' The Buddha asked, 'Who said that you cannot ordain because you are old?' The old man replied that it was Śāriputra and the others. At that time, the World-Honored One comforted the elder with great compassion: 'Do not...
愁憂苦惱。我今當令汝得出家。非舍利弗。百劫修福精勤苦行。汝來隨我。便隨佛后入佛精舍。告大目連令與出家。
醜女改容
百緣經云。波斯匿王末利夫人生一女兒。面貌極醜形不似人。養育長大覓一貧窮豪族之子以為其夫。起造舍宅牢閉門戶內外七重。王燭女夫。汝若出外自執鎖鑰而自關閉勿令人見。王出財物供給女婿授為大臣。與諸豪族共為邑會。月月更作設會之時。夫婦共來共相歡樂。諸在會者各將自婦共來赴會。唯彼大臣獨不將來。眾人疑議。彼人婦者或是端正或是極醜。眾人勸酒令醉臥地。解取鎖鑰令人開門觀看其婦。彼女自責我種何罪幽閉暗室。遙禮世尊愿垂哀愍。佛知其意即到其家。其女見佛求哀懺悔。佛為說法心開意解。惡相丑形忽然端正。身體端嚴猶如天女。使人開門見其端正殊妙無比。使人見已還將鎖鑰繫於本處。其人還家見婦殊特。問是何人。答言汝婦。其婦具以禮佛答夫。緣佛神德使我如是。其夫同婦與王見佛。
釋迦如來應化錄上(三) 卍新續藏第 75 冊 No. 1511 釋迦如來應化錄
釋迦如來應化錄下(一)
報恩寺沙門 寶成 編集
夫人滿愿
觀無量壽佛經云。王舍城有太子名阿阇世。隨順調達惡友之教。收執父
【現代漢語翻譯】 現代漢語譯本 『愁憂苦惱。我現在應當讓你出家。不是舍利弗（Śāriputra，佛陀十大弟子之一）。百劫修福，精勤苦行。你來跟隨我。』便跟隨佛陀身後進入佛陀的精舍。告訴大目連（Mahāmaudgalyāyana，佛陀十大弟子之一）讓他出家。
醜女改容
《百緣經》中說，波斯匿王（Prasenajit，古印度拘薩羅國國王）的末利夫人（Mallikādevī，拘薩羅國國王波斯匿王的王后）生了一個女兒，面貌極其醜陋，不像人。養育長大后，找了一個貧窮但有地位家族的兒子作為她的丈夫。建造舍宅，牢牢地關閉門戶，內外共有七重。國王告誡女兒的丈夫：『你如果外出，自己拿著鎖鑰，並且自己關閉門戶，不要讓人看見。』國王拿出財物供給女婿，授予他大臣的職位。與各豪族共同舉辦邑會。每月輪流設宴的時候，夫婦一同前來，共同歡樂。各位在宴會上的人都帶著自己的妻子一同赴會，唯獨這位大臣不帶來。眾人疑惑議論，這個人（大臣）的妻子，或許是端正，或許是極其醜陋。眾人勸酒，讓他醉倒在地。解開取下鎖鑰，讓人打開門觀看他的妻子。那女子自責：『我種下什麼罪業，被幽閉在暗室之中？』遙遠地禮拜世尊，愿佛陀垂憐哀憫。佛陀知道她的心意，就來到她的家。那女子見到佛陀，求哀懺悔。佛陀為她說法，心開意解。惡相丑形，忽然變得端正。身體端莊美麗，猶如天女。讓人打開門，看見她端正殊妙無比。使者看見后，又將鎖鑰系回原來的地方。那人回家，看見妻子非常特別。問這是什麼人。回答說：『你的妻子。』他的妻子詳細地把禮佛的事情告訴了丈夫，因為佛陀的神力，使我變成這樣。他的丈夫和妻子一同與國王去拜見佛陀。
《釋迦如來應化錄》上(三) 卍新續藏第 75 冊 No. 1511 《釋迦如來應化錄》
《釋迦如來應化錄》下(一)
報恩寺沙門 寶成 編集
夫人滿愿
《觀無量壽佛經》中說，王舍城（Rājagṛha，古印度摩揭陀國首都）有一位太子名叫阿阇世（Ajātaśatru，古印度摩揭陀國國王），隨順提婆達多（Devadatta，釋迦牟尼佛的堂兄弟）惡友的教唆，囚禁了他的父親。
【English Translation】 English version 『Suffering from sorrow and distress. I shall now allow you to renounce the household life. It is not Śāriputra (one of the ten great disciples of the Buddha). He has cultivated blessings for hundreds of kalpas, diligently practicing asceticism. Come, follow me.』 Then he followed the Buddha into the Buddha's vihara. He told Mahāmaudgalyāyana (one of the ten great disciples of the Buddha) to let him renounce the household life.
The Ugly Woman's Transformation
The Hundred Parable Sutra says: King Prasenajit (King of Kosala in ancient India) and Lady Mallikādevī (Queen of Kosala) had a daughter who was extremely ugly and did not resemble a human. After raising her, they sought a son from a poor but noble family to be her husband. They built a house and securely closed the doors, with seven layers inside and out. The king instructed his daughter's husband: 『If you go out, take the keys yourself and close the doors yourself, do not let anyone see her.』 The king provided wealth to his son-in-law and appointed him as a minister. He and the noble families held a community gathering. When it was time for the monthly banquet, the couple came together to rejoice. Everyone at the gathering brought their wives, except for this minister. People suspected and discussed whether his wife was beautiful or extremely ugly. They urged him to drink until he was drunk and fell to the ground. They took the keys and had someone open the door to see his wife. The woman lamented, 『What sins have I committed to be confined in a dark room?』 She remotely paid homage to the World-Honored One, wishing for the Buddha to have compassion and pity. The Buddha knew her intention and came to her house. The woman saw the Buddha and begged for repentance. The Buddha preached the Dharma to her, and her mind opened and understood. Her ugly appearance suddenly became beautiful. Her body was dignified and beautiful, like a celestial maiden. She had someone open the door, and they saw her unparalleled beauty. After seeing her, the messenger returned the keys to their original place. When the man returned home, he saw his wife was extraordinary. He asked who she was. She replied, 『Your wife.』 His wife told her husband in detail about paying homage to the Buddha, and that it was due to the Buddha's divine power that she became like this. Her husband and wife together went with the king to see the Buddha.
Annals of Śākyamuni Buddha's Manifestations (3) Supplement to the Buddhist Canon, Volume 75, No. 1511, Annals of Śākyamuni Buddha's Manifestations
Annals of Śākyamuni Buddha's Manifestations (1)
Compiled by the Śramaṇa Bǎochéng of Bao'en Temple
Lady's Wish Fulfilled
The Contemplation Sutra says: In Rājagṛha (the capital of the ancient Indian kingdom of Magadha), there was a prince named Ajātaśatru (King of Magadha in ancient India) who followed the teachings of the evil friend Devadatta (cousin of Śākyamuni Buddha) and imprisoned his father.
王頻婆娑羅。母韋提希夫人幽閉深宮不令復出。時韋提希被幽閉已。愁憂憔悴向佛作禮而作是言。世尊威重無由得見。爾時世尊與目犍連．阿難．釋梵護世從空而來。韋提希白言。世尊。我宿何罪生此惡子。唯愿世尊為我廣說無憂惱處。我當往生不樂閻浮提五濁惡世。佛放眉間光遍照十方世界。佛告韋提希。西方極樂世界阿彌陀佛。去此不遠。汝當繫念。諦觀彼國。欲生彼國者當修三福。一者孝養父母奉事師長。慈心不殺修十善業。二者受持三歸具足眾戒。不犯威儀。三者發菩提心。深信因果。讀誦大乘。勸進行者。應當一心繫念諦觀西方極樂世界。阿彌陀佛及觀世音菩薩．大執至菩薩坐蓮華上。佛菩薩像皆放光明。其光金色遍滿彼國。此想成時往生彼國。
鸚鵡請佛
百緣經云。佛于祇園將詣摩竭提國。值諸群鳥中有鸚鵡王。遙見佛來飛騰虛空逆道奉迎。唯愿世尊及比丘僧。慈哀憐愍詣我林中受一宿請。佛即然可。時鸚鵡王知佛許已。還歸本林。來諸鸚鵡各來奉迎。爾時世尊將諸比丘詣鸚鵡林。各敷坐具在於樹下坐禪思惟。時鸚鵡王見佛比丘寂然宴坐。甚懷喜悅。通夜飛翔繞佛比丘。迴向顧視。無諸師子虎狼惡獸及以盜賊觸惱世尊及比丘僧。至明清旦。世尊進引鸚鵡歡喜在前引導。向王舍城白頻婆娑羅
【現代漢語翻譯】 現代漢語譯本： 王頻婆娑羅（Bimbisara，國王名）。他的母親韋提希夫人（Vaidehi）被幽禁在深宮中，不讓她出來。當時韋提希夫人被幽禁后，憂愁憔悴，向佛作禮並說道：『世尊威嚴深重，我無法得見。』這時，世尊與目犍連（Maudgalyayana，佛陀弟子名）、阿難（Ananda，佛陀弟子名）、釋梵護世（Śakra-brahman-lokapala，帝釋天、梵天和護世天）從空中而來。韋提希夫人稟告說：『世尊，我前世造了什麼罪，生了這樣一個惡子？唯愿世尊為我廣泛解說沒有憂愁煩惱的地方，我應當往生到那裡，不樂意居住在這閻浮提（Jambudvipa，我們所居住的娑婆世界）五濁惡世。』佛陀從眉間放出光明，遍照十方世界。佛陀告訴韋提希夫人：『西方極樂世界阿彌陀佛（Amitabha），距離這裡不遠。你應當專心憶念，仔細觀察那個國度。想要往生到那個國度的人，應當修習三種福業。第一是孝養父母，奉事師長，慈心不殺，修習十善業。第二是受持三歸依（皈依佛、法、僧），具足眾戒，不違犯威儀。第三是發菩提心（Bodhicitta，覺悟之心），深信因果，讀誦大乘經典，勸導他人修行。』應當一心專念，仔細觀察西方極樂世界阿彌陀佛以及觀世音菩薩（Avalokiteśvara）、大勢至菩薩（Mahāsthāmaprāpta）坐在蓮花上。佛菩薩的像都放出光明，那光明是金色的，遍滿那個國度。這樣觀想成就時，就能往生到那個國度。
鸚鵡請佛
《百緣經》中說，佛陀在祇園精舍（Jetavana Vihara）將要前往摩竭提國（Magadha）。正巧遇到一群鳥，其中有鸚鵡王。它遠遠地看見佛陀到來，就飛騰到空中，逆著佛陀的方向迎接。它說：『唯愿世尊以及比丘僧眾，慈悲憐憫，到我的林中接受一宿的供養。』佛陀就答應了。當時鸚鵡王知道佛陀已經答應，就回到自己的林中，召集所有的鸚鵡前來迎接。這時，世尊帶領眾比丘來到鸚鵡林，各自鋪設坐具，在樹下坐禪思惟。當時鸚鵡王看見佛陀和比丘們寂靜地安坐，心中非常喜悅。整夜飛翔，圍繞著佛陀和比丘們，來回巡視，沒有獅子、老虎、豺狼等惡獸以及盜賊來侵擾世尊和比丘僧眾。到了天亮，世尊帶領著鸚鵡，鸚鵡歡喜地在前面引導，前往王舍城（Rajagrha）去見頻婆娑羅（Bimbisara）王。
【English Translation】 English version: King Bimbisara (Bimbisara, name of a king). His mother, Queen Vaidehi (Vaidehi), was confined in the deep palace, not allowed to come out. At that time, after being confined, Queen Vaidehi was sorrowful and emaciated. She paid homage to the Buddha and said, 'World Honored One, your majesty is profound, and I have no way to see you.' At that moment, the World Honored One, with Maudgalyayana (Maudgalyayana, name of Buddha's disciple), Ananda (Ananda, name of Buddha's disciple), Śakra-brahman-lokapala (Śakra, Brahma, and the world protectors), came from the sky. Vaidehi reported, 'World Honored One, what sins did I commit in a previous life to give birth to such an evil son? I only wish that the World Honored One would widely explain to me a place without sorrow and affliction, where I should be reborn, not willing to live in this Jambudvipa (Jambudvipa, the world we live in) of the five turbidities.' The Buddha emitted light from between his eyebrows, illuminating the ten directions. The Buddha told Vaidehi, 'The Western Pure Land of Amitabha (Amitabha) is not far from here. You should concentrate your mind and carefully observe that land. Those who wish to be born in that land should cultivate three kinds of blessings. First, be filial to parents, serve teachers and elders, be compassionate and do not kill, and cultivate the ten good deeds. Second, take refuge in the Three Jewels (Buddha, Dharma, Sangha), fully observe the precepts, and do not violate the rules of conduct. Third, generate the Bodhicitta (Bodhicitta, the mind of enlightenment), deeply believe in cause and effect, read and recite the Mahayana scriptures, and encourage others to practice.' One should concentrate one's mind and carefully observe Amitabha Buddha, Avalokiteśvara (Avalokiteśvara), and Mahāsthāmaprāpta (Mahāsthāmaprāpta) Bodhisattvas sitting on lotus flowers in the Western Pure Land. The images of the Buddhas and Bodhisattvas all emit light, and that light is golden, filling that land. When this visualization is accomplished, one will be reborn in that land.
The Parrot's Invitation to the Buddha
The Hundred Karma Stories say that the Buddha was about to go to Magadha (Magadha) from Jetavana Vihara (Jetavana Vihara). It happened that there was a flock of birds, among which was a Parrot King. Seeing the Buddha coming from afar, it flew into the sky, welcoming the Buddha against the direction of his travel. It said, 'May the World Honored One and the Sangha of Bhikkhus, with compassion and pity, come to my forest and accept a night's offering.' The Buddha agreed. At that time, the Parrot King, knowing that the Buddha had agreed, returned to its forest and summoned all the parrots to come and welcome him. Then, the World Honored One led the Bhikkhus to the Parrot Forest, where they each spread out their sitting mats and sat under the trees in meditation. At that time, the Parrot King, seeing the Buddha and the Bhikkhus sitting quietly, was very happy. It flew around all night, circling the Buddha and the Bhikkhus, looking back and forth, ensuring that there were no lions, tigers, wolves, or other evil beasts, nor thieves, to disturb the World Honored One and the Sangha of Bhikkhus. At dawn, the World Honored One led the parrot, and the parrot happily led the way to Rajagrha (Rajagrha) to see King Bimbisara (Bimbisara).
王言。世尊今者將諸比丘遂來在近。唯愿大王設諸肴膳逆道奉迎。時頻婆娑羅王聞是語已。來設肴膳執持幢幡香華妓樂。將諸群臣逆道奉迎。時鸚鵡王于其夜中即便命終生忉利天。從天下來報世尊恩。赍持香華而供養佛頭面頂禮。佛即為其說四諦法。心開意解得須陀洹果。
惡牛蒙度
百緣經云。佛在驕薩羅國欲詣勒那樹下。至一澤中有五百水牛甚大兇惡。復有五百牧牛人遙見佛來將諸比丘從此道行。高聲叫喚。唯愿世尊莫行此道。水牛群中有大惡牛。抵突傷人難可得過。佛告牧牛人言。汝等不須憂慮。彼水牛者設來抵我。吾自知之。惡牛卒來翹尾低角跪地吼喚跳躑前來。世尊於五指端化五師子在佛左右。四面周匝有大火坑。時彼水牛甚大惶怖。四向馳走無有去處。唯佛足前有少空地晏然清涼。馳奔趣向心意泰然無復怖畏。長跪伏首䑛世尊足。復便低頭視佛世尊。如來知彼惡牛調伏而說偈言。盛心興惡意。欲來傷害我。歸誠望得勝。返來䑛我足。時彼水牛聞說偈已。不食水草即便命終生忉利天。從天下來還報佛恩。赍持香華來詣佛所前禮佛足卻住一面。佛即為說種種法要。心開意解得須陀洹果。
白狗吠佛
中阿含經云。世尊入舍衛國。至鸚鵡摩納都提子家。都提少出彼家。有白狗在於床上
【現代漢語翻譯】 現代漢語譯本： 國王稟告道：『世尊現在正帶領眾比丘前來，就在附近。』我希望大王您能準備各種美味佳餚，在路途上迎接供奉。當時，頻婆娑羅王（Bimbisara，印度摩揭陀國王）聽到這話后，便準備了豐盛的食物，手持幢幡、香花和樂器，帶領群臣在路途上迎接佛陀。當時，鸚鵡王在那天夜裡就去世了，轉生到忉利天（Trayastrimsa，佛教欲界六天之一）。他從天上下來報答世尊的恩德，帶著香花供養佛陀，以頭面頂禮佛足。佛陀就為他說四諦法（Four Noble Truths），他心開意解，證得了須陀洹果（Sotapanna，小乘初果）。
惡牛蒙度
《百緣經》中說，佛陀在憍薩羅國（Kosala，古印度十六雄國之一），想要前往勒那樹下。到達一片沼澤地時，那裡有五百頭非常兇惡的大水牛。還有五百個牧牛人，遠遠地看見佛陀帶領眾比丘從此路經過，便高聲呼喊：『希望世尊不要走這條路！水牛群中有一頭非常兇惡的牛，會抵撞傷害人，難以通過。』佛陀告訴牧牛人說：『你們不必憂慮。那水牛如果來抵撞我，我自然知道如何應對。』那惡牛突然翹起尾巴，低下頭角，跪在地上吼叫跳躍著前來。世尊在五指端化現出五隻獅子，在佛陀左右四面環繞，周圍還有巨大的火坑。當時那水牛非常害怕，向四處奔跑卻沒有去處。只有佛陀腳前有一小塊空地，安寧清涼。它奔跑著前去，心中泰然，沒有了恐懼，長跪伏首，舔舐世尊的腳。又低下頭看著佛陀。如來知道那惡牛已經被調伏，就說了偈語：『心中充滿惡意，想要來傷害我。如今歸誠希望得到勝利，反而回來舔我的腳。』當時那水牛聽了偈語后，不吃水草，就去世了，轉生到忉利天。從天上下來報答佛陀的恩德，帶著香花來到佛陀處所，向前禮拜佛足，退到一旁站立。佛陀就為他說種種法要，他心開意解，證得了須陀洹果。
白狗吠佛
《中阿含經》中說，世尊進入舍衛國（Sravasti，古印度城市），到達鸚鵡摩納都提子（Parrot Manava Todeyya's son）的家。都提子暫時離開了家，有一隻白狗在床上。
【English Translation】 English version: The king reported: 'The World-Honored One is now leading the bhikkhus and is nearby. I hope Your Majesty can prepare various delicacies to welcome and offer to him on the road.' At that time, King Bimbisara (King of Magadha in India), upon hearing this, prepared abundant food, holding banners, incense, flowers, and musical instruments, and led his ministers to welcome the Buddha on the road. At that time, the Parrot King passed away that night and was reborn in Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism). He came down from heaven to repay the World-Honored One's kindness, bringing incense and flowers to offer to the Buddha, prostrating with his head and face at the Buddha's feet. The Buddha then spoke the Four Noble Truths to him, and he understood and attained the fruit of Sotapanna (the first fruit of the Hinayana path).
The Taming of the Evil Bull
The Hundred Karma Stories says that the Buddha was in the country of Kosala, wanting to go to the Lerena tree. Arriving at a swamp, there were five hundred very fierce large water buffaloes. There were also five hundred cowherds who, seeing the Buddha leading the bhikkhus passing by from afar, shouted loudly: 'May the World-Honored One not take this road! There is a very fierce bull in the herd that will gore and injure people, making it difficult to pass.' The Buddha told the cowherds: 'You need not worry. If that water buffalo comes to gore me, I will naturally know how to deal with it.' The evil bull suddenly raised its tail, lowered its horns, knelt on the ground, roaring and jumping forward. The World-Honored One transformed five lions from the tips of his five fingers, surrounding the Buddha on all four sides, with huge fire pits all around. At that time, the water buffalo was very frightened, running in all directions with nowhere to go. Only in front of the Buddha's feet was there a small open space, peaceful and cool. It ran forward, its heart at peace, without fear, kneeling and prostrating, licking the World-Honored One's feet. Then it lowered its head and looked at the Buddha. The Tathagata, knowing that the evil bull had been tamed, spoke a verse: 'With a heart full of malice, wanting to harm me. Now returning with sincerity, hoping to gain victory, instead returning to lick my feet.' At that time, the water buffalo, after hearing the verse, did not eat or drink, and then passed away, reborn in Trayastrimsa Heaven. Coming down from heaven to repay the Buddha's kindness, bringing incense and flowers to the Buddha's place, bowing before the Buddha's feet, and standing aside. The Buddha then spoke various Dharma teachings to him, and he understood and attained the fruit of Sotapanna.
The White Dog Barks at the Buddha
The Middle Agama Sutra says that the World-Honored One entered the country of Sravasti, arriving at the house of Parrot Manava Todeyya's son. Todeyya's son had temporarily left the house, and there was a white dog on the bed.
盤中吃食。狗見佛來下床便吠。佛語白狗。汝因護財而墮於此。狗大嗔恚憂戚愁臥。都提還家見狗臥地不起。即問誰嗔此狗。家人答言世尊。都提嗔恚詣世尊所。世尊告曰。狗是汝父。汝若不信回家問狗。令狗示汝伏藏。還家語狗。若前世時是我父者。當還起食示我伏藏。狗即示伏藏處。以口及足把于床下。即便掘地大得寶物。發大信心問佛宿因行業果報。佛言。男子女人。壽命極短殺生業報。壽命極長慈心不殺。貧窮極苦慳貪偷盜。多饒財寶常行佈施。有惡智慧近惡人言。有善智慧親善知識。都提當知。作長壽業必得長壽。作佈施業必得財富。廣學多聞必得智慧。作如是因感如是果。一切眾生因自行業。因業得報。緣業依業。隨其善惡。果報是受。
火中取子
經律異相云。瞻婆國城中有大長者。無有繼嗣。奉事六師以求子息。其婦懷妊。長者往問六師是男是女。六師答言生必是女。長者愁惱。復有知識謂長者言何不問佛。長者即詣佛所以事問佛。佛言是男無疑。六師心嫉。以庵羅果和合毒藥持與長者。汝婦臨產可服此藥產則無患。長者受之與婦令服。服已即死。長者殯殮城外焚之。佛語阿難。吾欲往彼摧滅邪見。佛與大眾往詣焚所。長者白言。佛言無妄。兒母已終云何生子。佛言。卿於是時曾不見問
【現代漢語翻譯】 現代漢語譯本 盤中吃食。狗見佛來，下床便吠。佛語白狗：『你因守護錢財而墮落到這個地步。』狗聽后非常生氣，憂愁地趴臥著。都提回家，見狗趴在地上不起，便問是誰惹這狗生氣了。家人回答說是世尊。都提生氣地去到世尊那裡。世尊告訴他：『這狗就是你的父親。如果你不相信，回家問狗，讓狗指示你埋藏的寶藏。』都提回家對狗說：『如果前世你真的是我的父親，就應當起身吃東西，並指示我埋藏寶藏的地方。』狗立刻指示了埋藏寶藏的地方，用嘴和腳扒開床下，隨即挖地，得到了大量的寶物。都提因此生起了極大的信心，問佛他前世的因、行業和果報。佛說：『男子女人，壽命極其短暫是因為殺生的業報；壽命極其長久是因為慈心不殺生。貧窮困苦是因為慳吝貪婪和偷盜；擁有眾多財寶是因為經常行佈施。擁有邪惡的智慧是因為親近惡人；擁有善良的智慧是因為親近善知識。都提，你應該知道，造作長壽的業，必定得到長壽的果報；造作佈施的業，必定得到財富的果報；廣泛學習，多多聽聞，必定得到智慧的果報。』造作這樣的因，感得這樣的果。一切眾生都因為自己的行業，因為業而得到果報，依賴業，依靠業，隨著善惡，承受果報。
火中取子
《經律異相》中記載：瞻婆國（Champa，古代印度的一個國家）的城中有一位大長者（wealthy elder，富有的長者），沒有子嗣，於是供奉六師（Six heretical teachers，六位外道老師）以求得子嗣。他的妻子懷孕后，長者去問六師，懷的是男孩還是女孩。六師回答說，生下來必定是女孩。長者為此感到愁惱。後來有朋友告訴長者，為什麼不去問佛陀呢？長者於是去到佛陀那裡，以事相詢問佛陀。佛陀說，是男孩，毫無疑問。六師心生嫉妒，將庵羅果（Amra fruit，一種水果）混合毒藥，拿給長者，說：『你的妻子臨產時，可以服用此藥，生產時就不會有痛苦。』長者接受了藥，給妻子服用，妻子服藥后立刻死了。長者將妻子殯葬在城外焚燒。佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：『我想要去那裡摧毀邪見。』佛陀與大眾一同前往焚燒的地方。長者對佛陀說：『佛陀的預言沒有應驗，孩子的母親已經死了，怎麼能生孩子呢？』佛陀說：『你當時難道沒有問過……』
【English Translation】 English version Eating food from a plate, a dog saw the Buddha coming and barked as it got off the bed. The Buddha said to the white dog, 'You fell into this state because of guarding your wealth.' The dog became very angry and lay down in sorrow and grief. Duti returned home and saw the dog lying on the ground, unable to get up, and asked who had angered the dog. The family replied that it was the World Honored One. Duti angrily went to where the World Honored One was. The World Honored One told him, 'This dog is your father. If you don't believe it, go home and ask the dog to show you the hidden treasure.' Returning home, he said to the dog, 'If you were my father in a previous life, you should get up and eat and show me the hidden treasure.' The dog immediately indicated the location of the hidden treasure, using its mouth and feet to paw under the bed. It then dug into the ground and found a great amount of treasure. Duti developed great faith and asked the Buddha about the causes, actions, and karmic consequences of his past lives. The Buddha said, 'Men and women, having extremely short lives is the karmic result of killing. Having extremely long lives is the result of compassion and not killing. Being extremely poor and miserable is due to stinginess, greed, and stealing. Having abundant wealth is due to constantly practicing generosity. Having evil wisdom is due to associating with evil people. Having good wisdom is due to being close to good teachers. Duti, you should know that creating the karma for longevity will certainly result in longevity. Creating the karma for generosity will certainly result in wealth. Learning widely and hearing much will certainly result in wisdom.' Creating such causes will result in such consequences. All sentient beings are due to their own actions, and they receive retribution because of their karma, relying on karma, depending on karma. According to their good or evil, they receive the corresponding karmic results.
Taking a Child from the Fire
The Jing Lü Yi Xiang (Different Aspects in Sutras and Vinaya) says: In the city of Champa (Champa, an ancient country in India), there was a great elder (wealthy elder) who had no heir. He served the Six Teachers (Six heretical teachers) to seek a child. When his wife became pregnant, the elder went to ask the Six Teachers whether it was a boy or a girl. The Six Teachers replied that it would definitely be a girl. The elder was distressed. Then a friend told the elder, 'Why don't you ask the Buddha?' The elder then went to the Buddha and asked him about the matter. The Buddha said, 'It is a boy, without a doubt.' The Six Teachers were jealous and mixed Amra fruit (Amra fruit, a type of fruit) with poison and gave it to the elder, saying, 'When your wife is about to give birth, she can take this medicine, and she will have no pain during childbirth.' The elder accepted the medicine and gave it to his wife, who died immediately after taking it. The elder had his wife buried and cremated outside the city. The Buddha told Ananda (Ananda, one of the Buddha's ten great disciples), 'I want to go there to destroy the heretical views.' The Buddha and the assembly went to the cremation site. The elder said to the Buddha, 'The Buddha's prediction has not come true. The child's mother is already dead, how can a child be born?' The Buddha said, 'Didn't you ask at that time...'
母命修短。但問所懷為是男女。長者當知定必得子。是時死屍火燒腹裂。佛告耆婆。汝往火中抱此兒來。耆婆前入火中抱持此兒還授于佛。佛付長者言。眾生壽命不定如水上泡。若人福厚火不能燒毒不能害。長者作禮長跪白佛。唯愿世尊愍我無智愚迷之甚。信奉外道。從今已往歸命佛僧。
見佛生信
經律異相云。有國王名阿質。威勢勇猛。侵伐鄰國枉苦良善。人民怨之。佛與大眾欲往化之。阿質王聞之即生惡意。與諸王子興兵合聚。當於大道迎欲拒佛。當此之時佛身在前放大光明。從軍中度阿質國王。鼓不復鳴弓弩不施刀兵不拔。像馬顛倒步兵轉筋。天地陰冥日月無光。王及眾軍皆迷惑失息頓伏而走。佛到王城城門自開。佛進王宮入殿而坐。諸天神王擁護圍繞。王及諸子聞佛入宮。還宮與佛相見作禮前謝白佛言。卑鄙暗陋少不學問。不知禮義狼獸為比。愚癡迷惑違犯天人。大聖不顧邊陲小國。今枉世尊遠來鄙土君臣勃逆。唯愿世尊哀我無智。既已厚恩教化人民。王及諸子悔過自責白佛言。乞戒終身奉行。佛言。王當恩信仁義慈孝貞潔。寬柔忍辱佈施育民。眾生可哀人命可惜。國土珍寶不足恃怙。為民父母愛民如子。
因婦得度
三摩竭經云。有難國王遣使至舍衛國長者阿難邠坻舍。長者見
【現代漢語翻譯】 現代漢語譯本： 『母命修短』（母親壽命長短）。（醫生）只問所懷的是男孩還是女孩。（如果）長者您要知道，一定能得到兒子。這時，死屍被火燒，腹部破裂。佛告訴耆婆（Jivaka，人名，著名醫生）說：『你到火中把這孩子抱來。』耆婆（Jivaka）走到火中，抱起這孩子，還給佛。佛交給長者說：『眾生的壽命不定，就像水上的氣泡。如果人有福報深厚，火不能燒，毒不能害。』長者行禮，長跪著對佛說：『只希望世尊可憐我沒有智慧，愚蠢迷惑到了極點，信奉外道。從今以後，歸順佛、法、僧三寶。』
見佛生信
《經律異相》中說，有個國王名叫阿質（Ajita，人名），威勢勇猛，侵略鄰國，冤枉殘害善良百姓，人民怨恨他。佛與大眾想要去教化他。阿質（Ajita）王聽說了，就產生了惡意，與各位王子興兵聚集，在大道上迎接，想要抗拒佛。在這個時候，佛身在前，放出大光明。從軍隊中穿過，阿質（Ajita）國王的鼓不再鳴響，弓弩不再施放，刀兵不再拔出，像馬顛倒，步兵腿腳抽筋，天地陰暗，日月無光。國王和眾軍都迷惑失神，立刻倒伏而逃。佛到達王城，城門自己打開。佛進入王宮，到殿中坐下。諸天神王擁護圍繞。國王和各位王子聽說佛進入王宮，回到王宮與佛相見，行禮，上前謝罪，對佛說：『我卑賤鄙陋，年少不學，不知道禮義，像狼和野獸一樣。愚癡迷惑，違背天道人倫。大聖人不嫌棄邊陲小國，今天委屈世尊遠道而來，到我這鄙陋的國土，君臣悖逆。只希望世尊可憐我沒有智慧，已經給予我們深厚的恩德，教化人民。』國王和各位王子悔過自責，對佛說：『請求受戒，終身奉行。』佛說：『國王應當恩惠、誠信、仁義、慈愛、孝順、貞潔。寬容、溫柔、忍辱、佈施、養育百姓。眾生可憐，人命可惜。國土珍寶不值得依賴，要像為民父母一樣，愛民如子。』
因婦得度
《三摩竭經》中說，有個難（Nanda，人名）國王派遣使者到舍衛國（Sravasti）長者阿難邠坻舍（Anathapindika）那裡。長者見
【English Translation】 English version: 『Mother's life is short or long.』 (The doctor) only asks whether the pregnancy is a boy or a girl. (If) you, elder, want to know, you will surely get a son. At this time, the corpse was burned by fire, and the abdomen was split open. The Buddha told Jivaka (Jivaka, a personal name, a famous doctor): 『Go into the fire and bring this child out.』 Jivaka (Jivaka) went into the fire, picked up the child, and returned it to the Buddha. The Buddha gave it to the elder and said: 『The life of sentient beings is uncertain, like a bubble on the water. If a person has deep blessings, fire cannot burn, and poison cannot harm.』 The elder saluted, knelt down, and said to the Buddha: 『I only hope that the World Honored One will have mercy on my lack of wisdom, extreme foolishness and delusion, and belief in external paths. From now on, I will take refuge in the Buddha, Dharma, and Sangha.』
Gaining Faith by Seeing the Buddha
The Sutra of Different Appearances in the Scriptures and Vinaya says that there was a king named Ajita (Ajita, a personal name), who was powerful and brave, invaded neighboring countries, and wronged and harmed good people, so the people resented him. The Buddha and the assembly wanted to go and teach him. King Ajita (Ajita) heard about it and became malicious. He gathered troops with the princes and met on the main road, wanting to resist the Buddha. At this time, the Buddha's body was in front, emitting great light. Passing through the army, King Ajita's (Ajita) drums no longer sounded, bows and arrows were no longer released, swords and weapons were no longer drawn, elephants and horses were overturned, infantrymen had cramps, the sky and earth were dark, and the sun and moon were without light. The king and the army were all confused and lost their breath, immediately fell down and fled. The Buddha arrived at the royal city, and the city gate opened by itself. The Buddha entered the royal palace and sat in the hall. The gods and kings protected and surrounded him. The king and the princes heard that the Buddha had entered the palace, returned to the palace to meet the Buddha, saluted, and apologized to the Buddha, saying: 『I am humble and ignorant, young and unlearned, do not know etiquette, and am like wolves and beasts. Foolish and deluded, I have violated the laws of heaven and human relations. The Great Sage does not despise the small border country. Today, the World Honored One has condescended to come from afar to my humble country, and the ruler and ministers are rebellious. I only hope that the World Honored One will have mercy on my lack of wisdom and has already given us great kindness and taught the people.』 The king and the princes repented and blamed themselves, and said to the Buddha: 『I beg to receive the precepts and practice them for life.』 The Buddha said: 『The king should be kind, trustworthy, benevolent, loving, filial, and chaste. Be tolerant, gentle, patient, generous, and nurture the people. Sentient beings are pitiful, and human life is precious. The treasures of the country are not worth relying on. You should be like parents to the people and love the people as your children.』
Liberation Through a Wife
The Samakacitta Sutra says that there was a King Nanda (Nanda, a personal name) who sent an envoy to Anathapindika (Anathapindika), the elder of Sravasti (Sravasti). The elder saw
使者黑醜如鬼。問言汝何等人。答言難國王為太子娶婦。聞長者有女名三摩竭。人中第一。故來求之。王自有書相聞。長者便到佛所白佛。難國王遣使來到我家。辭言為王太子來求我女。今當云何。佛言與之。長者送女至彼。時難國王見子婦來。便請其師尼犍若陀弗入宮飯之。王與夫人呼子同婦出來禮師。三摩竭見尼犍裸形丑黑。是為豬狗畜生無異。口遙唾之即還閉門不出。師告王。汝問婦事何師。婦答言是佛。王言佛可見不。答言。佛有神力。燒香遙請即至。王言大善。三摩竭即上高臺燒香作禮言。今難國王不知有佛。愿佛明旦與諸弟子勞屈尊神來到於此。佛來諸比丘各以道力變化自在所為。諸比丘各乘龍鳳虎豹牛馬孔雀從空而至。為王說法。及諸尼犍悉皆得度。
盲兒見佛
越難經云。波羅奈國有長者名越難。財富巨億。為人慳嫉不肯舍施。常語守門人乞者勿通。越難子名旃檀。亦復慳貪。越難壽盡。還生國中為盲婦作子。其夫語婦。汝身重病今復懷孕。我無飲食汝便自去。婦便出去得大墻窟便止其中。九月生子兩目復盲乞食養之。至年七歲其母教言。今有乞我少飯充飢如雨渴者。兒聞母說便行乞食到其子家。時守門者適小出外。入到中庭。旃檀聞語呼守門問。門監懼罪即掣盲兒撲于門外傷頭折臂。
【現代漢語翻譯】 現代漢語譯本 使者長得又黑又醜，像鬼一樣。問道：『你們是什麼人？』回答說：『難國王（Nanda，古代印度地名）為太子娶媳婦，聽說長者您有個女兒名叫三摩竭（Samajja，人名），是人中第一的美人，所以特來求親。國王自有書信為證。』長者便到佛陀那裡稟告：『難國王派使者來到我家，說是為他們的太子來求娶我的女兒，現在我該怎麼辦？』佛陀說：『把女兒嫁給他。』長者送女兒到難國王那裡。當時難國王見到兒媳婦來了，便請他的老師尼犍若陀弗（Nigantha Nataputta，耆那教創始人）入宮吃飯。國王和夫人叫兒子和媳婦出來拜見老師。三摩竭見到尼犍裸體，又醜又黑，和豬狗畜生沒什麼兩樣，便遠遠地朝他吐口水，然後關上門不再出來。尼犍告訴國王：『你問問你的媳婦，她的老師是誰？』媳婦回答說是佛陀。國王問：『佛陀可以請來嗎？』回答說：『佛陀有神通，燒香遙請就能請到。』國王說：『太好了。』三摩竭便登上高臺，燒香作禮說：『現在難國王不知道有佛陀，希望佛陀明天能和眾弟子屈尊降臨到這裡。』佛陀來了之後，眾比丘各自以神通變化自在。眾比丘各自乘坐龍、鳳、虎、豹、牛、馬、孔雀從空中而來，為國王說法，所有的尼犍都因此而得度。
盲兒見佛
《越難經》（Veyanna Sutta，佛教經典）中說，波羅奈國（Varanasi，古印度城市）有個長者名叫越難（Veyanna，人名），家財萬貫，卻為人慳吝嫉妒，不肯施捨。他經常告訴守門人，不要讓乞丐進來。越難的兒子名叫旃檀（Chandana，人名），也同樣慳貪。越難死後，轉生到國內，成為一個盲婦的兒子。盲婦的丈夫對她說：『你身患重病，現在又懷了孕，我沒有吃的，你自己走吧。』盲婦便走了出去，找到一個大墻洞，便住在裡面。九個月後生了個兒子，兩眼也是瞎的，靠乞討來養活他。到七歲時，他的母親教他說：『現在有人像久旱盼甘霖一樣，乞求我少許飯食充飢。』兒子聽了母親的話，便去他兒子家乞討。當時守門人正好暫時外出，盲兒便走進了中庭。旃檀聽到聲音，便叫守門人來問話。守門人害怕獲罪，便把盲兒推到門外，盲兒因此頭破血流，手臂折斷。
【English Translation】 English version The messenger was as black and ugly as a demon. He asked, 'Who are you people?' He replied, 'The Nanda King (Nanda, ancient Indian place name) is marrying a wife for the crown prince. We heard that the elder has a daughter named Samajja (Samajja, personal name), who is the most beautiful among people, so we came to ask for her. The king himself has a letter to prove it.' The elder then went to the Buddha and reported, 'The Nanda King sent a messenger to my house, saying that he came to seek my daughter for his crown prince. What should I do now?' The Buddha said, 'Give her to him.' The elder sent his daughter to the Nanda King. At that time, the Nanda King saw his daughter-in-law coming and invited his teacher, Nigantha Nataputta (Nigantha Nataputta, founder of Jainism), to the palace for a meal. The king and his wife called their son and daughter-in-law out to greet the teacher. Samajja saw that Nigantha was naked, ugly, and black, no different from pigs, dogs, and livestock. She spat at him from a distance and then closed the door and refused to come out. The teacher told the king, 'Ask your daughter-in-law who her teacher is?' The daughter-in-law replied that it was the Buddha. The king asked, 'Can the Buddha be invited?' She replied, 'The Buddha has supernatural powers. He can be invited by burning incense from afar.' The king said, 'That's great.' Samajja then went up to the high platform, burned incense, and made a respectful bow, saying, 'Now the Nanda King does not know about the Buddha. I hope the Buddha and his disciples will condescend to come here tomorrow.' When the Buddha arrived, the monks each used their spiritual powers to transform themselves at will. The monks each rode dragons, phoenixes, tigers, leopards, oxen, horses, and peacocks from the sky to preach the Dharma to the king, and all the Niganthas were thus saved.
The Blind Boy Sees the Buddha
The Veyanna Sutta (Veyanna Sutta, Buddhist scripture) says that in the country of Varanasi (Varanasi, ancient Indian city), there was an elder named Veyanna (Veyanna, personal name), who was very wealthy but stingy and jealous, and unwilling to give alms. He often told the gatekeeper not to let beggars in. Veyanna's son was named Chandana (Chandana, personal name), and he was also stingy. After Veyanna died, he was reborn in the country as the son of a blind woman. The blind woman's husband said to her, 'You are seriously ill and now you are pregnant again. I have no food. You should leave.' The blind woman then went out and found a large wall cave and lived in it. After nine months, she gave birth to a son, who was also blind in both eyes, and she supported him by begging. When he was seven years old, his mother taught him, 'Now there are people who are begging me for a little food to satisfy their hunger, like those who thirst for rain.' The son listened to his mother's words and went to his son's house to beg. At that time, the gatekeeper happened to be out for a short time, and the blind boy entered the courtyard. Chandana heard the sound and called the gatekeeper to ask. The gatekeeper, fearing punishment, pushed the blind boy out of the door, causing the blind boy to break his head and arm.
母聞走到何人無道。時門神便謂之言。汝得是痛尚為小小。其大在後。汝前世時有財不施。故得是報。死更苦痛。觀者聞聲。佛問阿難是何等聲。阿難具說。佛與大眾到此兒所。與少飯食以手摩頭目便開明折傷即愈。因識宿命。佛問。汝前世長者字越難耶。乞兒對曰是也。諸人聞已皆發信心施佛及僧。
老婢得度
觀佛三昧經云。須達長者有一老婢名毗低羅。勤謹家業一切委之。常執庫藏。須達請佛及僧供給所須。有病比丘多所求索。老婢慳吝嗔佛法僧而作是言。我家長者愚癡迷惑。受沙門術求乞無猒。何道之有。復發惡念。何時不聞佛法僧名。末利夫人聞之而作是言。云何須達如好蓮華而愛老婢。即來須達遣汝婦來。婦到語言。汝家老婢惡口謗佛法僧。何不驅擯。婦言。佛世多所潤益。何況老婢。夫人聞已心大歡喜。我欲請佛汝遣婢來。明日佛到。長者遣婢即持金銀勸助王家供養佛僧。時佛入門。老婢見已心不生喜。即時欲退佛在其前。佛舉十指化皆是佛。老婢見佛及說妙法。老婢還家猶畏見佛。佛言。此婢於我無緣。羅[目*(危-(夗-夕)+夫)]有緣令往化之。羅睺羅承佛威神乘空而至。老婢見已心大歡喜求受五戒。時羅睺羅為說三歸五戒。聞已成須陀洹果。
勸親請佛
法句經
【現代漢語翻譯】 現代漢語譯本 『母聞』走到何人無道之處。這時門神便對她說：『你現在感受到的痛苦還只是小小的，更大的痛苦還在後面。你前世有錢財卻不肯佈施，所以才得到這樣的報應。死後會更加痛苦。』觀看的人聽到聲音。佛陀問阿難：『這是什麼聲音？』阿難詳細地說了情況。佛陀與大眾來到這孩子的地方，給他少許飯食，用手摩他的頭，眼睛便睜開了，折斷的傷也立刻痊癒。因此他認識了宿命。佛陀問：『你前世是長者，名叫越難（Yuè nán）嗎？』乞丐回答說是的。眾人聽了之後都生起信心，佈施給佛陀和僧眾。
老婢得度
《觀佛三昧經》中說，須達（Xū dá）長者有一個老婢女，名叫毗低羅（Pí dī luó）。她勤勞謹慎地管理家業，一切都委託給她，常常掌管庫藏。須達請佛陀和僧眾，供給他們所需。有生病的比丘多有求索。老婢女慳吝，嗔恨佛法僧，並這樣說：『我家長者愚癡迷惑，接受沙門的法術，求乞沒有厭足。有什麼道可言呢？』又發出惡念，『什麼時候才能不再聽到佛法僧的名字？』末利（Mò lì）夫人聽到后這樣說：『為什麼須達像美好的蓮花一樣，卻喜愛這個老婢女？』於是來到須達處，說：『讓你妻子來。』妻子到了后說：『你家的老婢女惡語誹謗佛法僧，為什麼不驅逐她？』妻子說：『佛陀在世，多有潤益，何況一個老婢女。』夫人聽了後心中非常歡喜，『我想請佛陀，你派婢女來。』第二天佛陀到了，長者派婢女拿著金銀，勸助王家供養佛僧。當時佛陀入門，老婢女見了心中不生歡喜，立刻想要退避，佛陀就在她面前。佛陀舉起十指，化現出都是佛陀。老婢女見到佛陀，聽佛陀說妙法。老婢女回到家后仍然害怕見到佛陀。佛陀說：『這個婢女與我沒有緣分，羅睺羅（Luó hóu luó）與她有緣，讓他去度化她。』羅睺羅承佛的威神，乘空而來。老婢女見了心中非常歡喜，請求受五戒。當時羅睺羅為她說三歸五戒，聽了之後證得須陀洹（Xū tuó huán）果。
勸親請佛
《法句經》
【English Translation】 English version 'Mu Wen' walked to a place where someone was acting without morality. At that moment, the door god said to her, 'The pain you are experiencing now is still minor; greater pain awaits you later. In your previous life, you had wealth but were unwilling to give alms, so you are receiving this retribution. After death, it will be even more painful.' The onlookers heard the sound. The Buddha asked Ananda, 'What is this sound?' Ananda explained the situation in detail. The Buddha and the assembly came to the child's location, gave him a little food, and stroked his head with his hand. His eyes opened, and the broken injuries immediately healed. As a result, he recognized his past life. The Buddha asked, 'Were you a wealthy man in your previous life named Yue Nan (越難)?' The beggar replied that he was. Upon hearing this, everyone developed faith and gave alms to the Buddha and the Sangha.
Old Servant Attains Liberation
The Sutra of Contemplating the Buddha Samadhi says that Sudatta (須達) the Elder had an old servant named Pīdilā (毗低羅). She diligently managed the household affairs, and everything was entrusted to her. She often managed the treasury. Sudatta invited the Buddha and the Sangha, providing them with their needs. Some sick monks made many requests. The old servant was stingy and resented the Buddha, Dharma, and Sangha, saying, 'Our Elder is foolish and deluded, accepting the Shramana's magic, begging without satisfaction. What Dharma is there to speak of?' She also had the evil thought, 'When will I no longer hear the names of the Buddha, Dharma, and Sangha?' Lady Mallika (末利) heard this and said, 'Why does Sudatta, like a beautiful lotus flower, love this old servant?' So she came to Sudatta and said, 'Have your wife come.' When the wife arrived, she said, 'Your old servant speaks evil and slanders the Buddha, Dharma, and Sangha. Why don't you expel her?' The wife said, 'The Buddha in the world greatly benefits, let alone an old servant.' Upon hearing this, the lady was very happy, 'I want to invite the Buddha; send the servant.' The next day, the Buddha arrived, and the Elder sent the servant with gold and silver to encourage the royal family to make offerings to the Buddha and the Sangha. When the Buddha entered, the old servant did not feel happy in her heart and immediately wanted to retreat, but the Buddha was in front of her. The Buddha raised his ten fingers, and they all transformed into Buddhas. The old servant saw the Buddha and heard the Buddha speak the wonderful Dharma. The old servant returned home and was still afraid to see the Buddha. The Buddha said, 'This servant has no affinity with me; Rahula (羅睺羅) has affinity with her; let him go and transform her.' Rahula, relying on the Buddha's majestic power, came through the air. The old servant was very happy in her heart and requested to receive the five precepts. At that time, Rahula spoke the Three Refuges and Five Precepts for her. After hearing them, she attained the result of Srotapanna (須陀洹).
Encouraging Relatives to Invite the Buddha
The Dhammapada
云。須達長者有親友長者。奉事外道不信佛法及諸醫術。時得重病。宗親知友皆來省問。勸令請佛治病。堅執不肯。答眾言。吾事天地神祇終不改志。須達語曰。吾所事師號曰為佛。神德廣被見者得福。可試請來說經咒愿。聽其所說言行進趣何如。以卿久病不得除瘥。勸卿請佛冀蒙其福。長者答言便為我請佛及僧。須達即便請佛往詣其門。佛放光明內外通徹。長者見光欣然身輕。佛告長者。人生世間橫死有三。一者有病不治。二者治而不慎。三者憍恣自用不達逆順。為三橫死。若有病者。當以明道隨時安濟。一者四大寒熱當須醫藥。二者眾邪惡鬼當須經戒。三者奉事賢聖矜濟窮厄。德感神祇福佑群生。以大智慧消去陰蓋。奉行如此現世安吉。長者聞已。四大安靜眾患消除如飲甘露。中外怡懌身安意定。宗室國人莫不敬奉。
燭兒飯佛
法句經云。有大長者名修羅陀。財富無數篤信奉佛。自誓常以﨟月八日請佛及僧。長者臨終付囑子孫。吾死之後奉行莫廢。兒名比羅陀。後日漸貧居無所有。﨟月已至無錢供辦愁戚不樂。佛遣目連往問比羅陀。汝父直月欲至當設何計。比羅陀答言。父亡教令不敢違之。唯愿世尊憐憫勿棄。八日中時回光臨盻。目連即還具白如是。比羅陀將妻至外家。貸百金錢還家辦食。佛與眾
【現代漢語翻譯】 現代漢語譯本： 云。須達長者（Sudatta，一位富有的商人）有一位親友長者，他信奉外道，不相信佛法以及任何醫術。當時，這位長者得了重病，親戚朋友都來探望，勸他請佛陀來醫治。但他堅決不肯，對眾人說：『我侍奉天地神祇，始終不會改變我的志向。』須達長者對他說：『我所侍奉的老師，名號是佛陀，他的神德廣泛普及，見到他的人都能得到福報。你可以試著請他來說經咒愿，聽聽他所說的言行是否值得效仿。你久病不愈，勸你請佛陀來，或許能蒙受他的福澤。』那位長者答應說：『那就為我請佛陀和僧眾來吧。』須達長者立刻請佛陀前往他的住所。佛陀放出光明，內外通徹。長者見到光明，欣喜地感到身體輕快。佛陀告訴長者：『人生在世間，有三種橫死。一是生病不治療；二是治療卻不謹慎；三是驕傲放縱，不瞭解順應自然。這三種是導致橫死的原因。如果生病了，應當用明智的方法，隨時調理安養。一是四大（地、水、火、風）不調，寒熱失衡，應當用醫藥治療；二是各種邪惡鬼怪作祟，應當用誦經持戒來對治；三是奉事賢聖，救濟貧困，以德行感化神祇，為眾生祈福。用大智慧消除內心的陰暗，奉行這些，現世就能安樂吉祥。』長者聽了之後，四大調和，各種病痛都消除了，如同飲用甘露一般。內外都感到喜悅，身心安定。宗族和國人都非常敬佩和信奉。
燭兒飯佛
《法句經》中說，有一位大長者名叫修羅陀（Suratha），財富無數，篤信佛法。他發誓經常在臘月八日（﨟月八日）請佛陀和僧眾來供養。長者臨終時囑咐子孫：『我死之後，你們要奉行此事，不要廢棄。』他的兒子名叫比羅陀（Birodha）。後來，比羅陀逐漸貧困，幾乎一無所有。臘月八日將至，他沒有錢財來供養，感到憂愁不樂。佛陀派遣目連尊者（Maudgalyayana）去問比羅陀：『你父親的齋月（直月）快到了，你打算怎麼辦？』比羅陀回答說：『父親的教誨，我不敢違背。只希望世尊憐憫我，不要拋棄我。在臘月八日那天，請您回光顧視。』目連尊者立刻返回，將情況如實稟告佛陀。比羅陀帶著妻子到岳父家，借了一百金錢，回家準備食物。佛陀與眾
【English Translation】 English version: Thus I have heard. A wealthy householder named Sudatta (Sudatta, a wealthy merchant) had a friend who was also a wealthy householder. This friend adhered to non-Buddhist teachings and did not believe in the Buddha's Dharma or any medical practices. At that time, this friend became seriously ill. Relatives and friends came to visit and advised him to invite the Buddha to heal him, but he firmly refused, saying, 'I serve the gods of heaven and earth and will never change my mind.' Sudatta said to him, 'The teacher I serve is called the Buddha. His divine virtue is widespread, and those who see him receive blessings. You can try inviting him to speak the Dharma and offer blessings, and listen to his words and actions to see if they are worth following. Since you have been ill for a long time without recovery, I advise you to invite the Buddha, hoping to receive his blessings.' The wealthy householder agreed, saying, 'Then please invite the Buddha and the Sangha for me.' Sudatta immediately invited the Buddha to his residence. The Buddha emitted light that penetrated both inside and outside. Seeing the light, the wealthy householder was delighted and felt his body lighten. The Buddha told the wealthy householder, 'In human life, there are three types of untimely death. First, having an illness and not treating it; second, treating it but not carefully; and third, being arrogant and self-indulgent, not understanding how to adapt to circumstances. These three lead to untimely death. If one is ill, one should use wise methods to care for and nourish oneself at all times. First, the four elements (earth, water, fire, and wind) are imbalanced, causing cold and heat imbalances, which should be treated with medicine; second, various evil spirits may cause trouble, which should be countered by reciting scriptures and upholding precepts; and third, serving the virtuous and sages, and helping the poor and needy, using virtue to influence the deities and praying for blessings for all beings. Use great wisdom to dispel the darkness in your heart, and by practicing these, you can have peace and good fortune in this life.' After hearing this, the wealthy householder's four elements were harmonized, and all his ailments were eliminated, as if drinking sweet dew. He felt joy both internally and externally, and his body and mind were at peace. His clan and the people of the country all greatly respected and revered him.
Candlelight Offering to the Buddha
The Dharmapada Sutra says that there was a great wealthy householder named Suratha (Suratha), who had countless riches and deeply believed in the Buddha's Dharma. He vowed to always invite the Buddha and the Sangha for offerings on the eighth day of the twelfth month (﨟月八日). When the householder was dying, he instructed his descendants, 'After my death, you must continue this practice and not abandon it.' His son was named Birodha (Birodha). Later, Birodha gradually became poor and had almost nothing. As the eighth day of the twelfth month approached, he had no money to make offerings and felt worried and unhappy. The Buddha sent the Venerable Maudgalyayana (Maudgalyayana) to ask Birodha, 'The fasting month (直月) of your father is approaching, what do you plan to do?' Birodha replied, 'I dare not disobey my father's teachings. I only hope that the World-Honored One will have compassion on me and not abandon me. On the eighth day of the twelfth month, please turn your light to visit me.' The Venerable Maudgalyayana immediately returned and reported the situation to the Buddha. Birodha took his wife to his father-in-law's house, borrowed one hundred gold coins, and returned home to prepare food. The Buddha and the Sangha
僧往詣其舍受食咒愿。比羅陀無悔恨意歡喜還家。其日夜半諸故藏中寶物自然充滿。比羅陀夫婦明旦見之且喜且懼。懼官見問所從得此。夫妻共議當往問佛。即詣佛所具白如此。佛告比羅陀。安意任用勿生疑難。汝之履信不違父教。持戒慚愧沒命不二。聞施慧道七財滿足。福德所致非為災變。智者能行不問男女。所生之處福應自然。聞佛所說益加篤信。
貨錢辦食
經律異相云。羅閱城人民聚集共議。各出百錢飯佛及僧。有雞頭婆羅門貧無錢財以助彼眾。眾人語言。汝無錢財宜速出去。雞頭便還憂愁謂妻言。我無錢財助眾飯佛。諸人驅我速出。婦答言。汝可至弗賒密多羅長者舍從其假貸。便往求告十日當償。若不還者。我身及婦當爲奴婢。長者便貸金錢百枚。持詣眾中言。今我得錢聽我在次。眾語雞頭言。已辦不須卿錢。雞頭便還。夫婦二人詣世尊前恭敬頂禮具以白佛。佛告雞頭。汝便請佛及僧。雞頭受教遂請佛僧。時天帝釋語毗沙門天王。汝佐此婆羅門辦食。復語毗濕波伽摩天子。汝可化作高廣講堂。俱答言受教。佛告雞頭。汝可請王共一日食。即至王所白王。愿天王明日受請集佛講堂。時王嚴駕群臣圍繞。佛與眾僧天龍擁護。往詣講堂受雞頭食。咒愿食已說微妙法。王及大臣皆大歡喜。
老乞
【現代漢語翻譯】 現代漢語譯本： 僧人前往比羅陀的住所接受供養並誦經祈福。比羅陀沒有絲毫後悔，歡喜地回到家中。當天夜裡，所有舊倉庫中的寶物自然而然地充滿了。比羅陀夫婦第二天早上看到后，既高興又害怕，害怕官府來詢問這些寶物的來歷。夫妻倆商議后，決定去請教佛陀。於是前往佛陀處，詳細地稟告了事情的經過。佛陀告訴比羅陀：『安心使用這些寶物，不要產生疑慮。你因為信守承諾，沒有違背父親的教誨，持守戒律，心懷慚愧，至死不渝。聽聞佈施的智慧之道，七種財富自然圓滿。這是你的福德所致，並非災禍變故。有智慧的人能夠奉行，不分男女，無論生在何處，福報自然而然地到來。』聽了佛陀的話，比羅陀更加堅定了信心。
貨錢辦食
《經律異相》中記載：羅閱城的人民聚集在一起商議，每人出一百錢來供養佛陀和僧眾。有一位雞頭（Kīṭa，人名）婆羅門，貧窮沒有錢財來幫助大家。眾人說：『你沒有錢財，應該趕快離開。』雞頭便憂愁地回家告訴妻子：『我沒有錢財幫助大家供養佛陀，大家驅趕我離開。』妻子回答說：『你可以去弗賒密多羅（Pharśvamitratrā，人名）長者的住所，向他借貸。』於是雞頭前往長者處請求借貸，約定十天後償還，如果不能償還，自己和妻子願意做奴婢。長者便借給他一百枚金錢。雞頭拿著錢到眾人中說：『現在我得到錢了，請允許我加入。』眾人對雞頭說：『已經辦好了，不需要你的錢。』雞頭便回家了。夫妻二人前往世尊（Bhagavān，佛陀的尊稱）面前，恭敬地頂禮，詳細地稟告了事情的經過。佛陀告訴雞頭：『你便邀請佛陀和僧眾吧。』雞頭接受教誨，於是邀請佛陀和僧眾。當時，天帝釋（Śakra，天神名）告訴毗沙門天王（Vaiśravaṇa，四大天王之一）：『你幫助這位婆羅門準備食物。』又告訴毗濕波伽摩天子（Viśvakarma，工巧天）：『你可以化作高大寬廣的講堂。』他們都回答說接受教誨。佛陀告訴雞頭：『你可以邀請國王一起在同一天接受供養。』雞頭便到國王那裡稟告說：『希望天王明天接受邀請，聚集在佛陀的講堂。』當時，國王莊嚴地駕臨，群臣圍繞，佛陀與眾僧在天龍的擁護下，前往講堂接受雞頭的供養。誦經祈福完畢后，佛陀宣說了微妙的佛法。國王和大臣們都非常歡喜。
老乞
【English Translation】 English version: A monk went to Piluotuó's (比羅陀, personal name) residence to receive food offerings and chant blessings. Piluotuó felt no regret, happily returning home. That night, all the treasures in the old warehouses naturally filled up. The next morning, Piluotuó and his wife were both happy and fearful, fearing that the officials would inquire about the source of these treasures. After discussing it, the couple decided to consult the Buddha. So they went to the Buddha and reported the details of what had happened. The Buddha told Piluotuó: 'Use these treasures with peace of mind, do not have doubts. You have kept your promise, not violating your father's teachings, upholding the precepts, feeling ashamed, and remaining steadfast until death. Having heard the wisdom of giving, the seven treasures are naturally fulfilled. This is due to your merit, not a disaster. Wise people can practice this, regardless of gender, and wherever they are born, blessings will naturally come.' After hearing the Buddha's words, Piluotuó's faith became even stronger.
Offering Food with Borrowed Money
The Jing Lü Yi Xiang (經律異相, Different Aspects in Sutras and Vinaya) records: The people of Luoyue City (羅閱城) gathered together to discuss each contributing one hundred coins to offer food to the Buddha and the Sangha. There was a Kīṭa (雞頭, personal name) Brahmin who was poor and had no money to help. The people said: 'You have no money, you should leave quickly.' Kīṭa returned home worried and told his wife: 'I have no money to help offer food to the Buddha, and the people drove me away.' His wife replied: 'You can go to the residence of the elder Pharśvamitratrā (弗賒密多羅, personal name) and borrow from him.' So Kīṭa went to the elder and requested a loan, promising to repay it in ten days, and if he could not repay it, he and his wife would become slaves. The elder lent him one hundred gold coins. Kīṭa took the money to the crowd and said: 'Now I have the money, please allow me to join.' The crowd said to Kīṭa: 'It's already done, we don't need your money.' Kīṭa then returned home. The couple went before the Bhagavan (世尊, epithet of the Buddha), respectfully prostrated, and reported the details of what had happened. The Buddha told Kīṭa: 'Then invite the Buddha and the Sangha.' Kīṭa accepted the teaching and invited the Buddha and the Sangha. At that time, Śakra (天帝釋, name of a deva) told Vaiśravaṇa (毗沙門天王, one of the Four Heavenly Kings): 'You help this Brahmin prepare food.' He also told Viśvakarma (毗濕波伽摩天子, deva of craftsmanship): 'You can transform into a tall and wide lecture hall.' They both replied that they accepted the teaching. The Buddha told Kīṭa: 'You can invite the king to receive offerings on the same day.' Kīṭa then went to the king and reported: 'May the king accept the invitation tomorrow and gather at the Buddha's lecture hall.' At that time, the king solemnly arrived, surrounded by his ministers, and the Buddha and the Sangha, protected by devas and nāgas, went to the lecture hall to receive Kīṭa's offering. After chanting blessings, the Buddha expounded the subtle Dharma. The king and his ministers were all very happy.
Old Beggar
遇佛
經律異相云。爾時世尊入舍衛城。有一婆羅門年耆根熟。執杖持器家家求乞。世尊告曰汝何以爾。答言世尊。我有財物為子娶妻悉已付了。然後舍是持器乞食。佛復告曰。汝能於我法受誦一偈。還為兒說。答佛能受。世尊即說偈言。生子心歡喜。為子聚財物。復為娉娶妻。而自捨出家。邊鄙田舍兒。違負于其父。人形羅剎心。棄捨于老父。老馬復無用。則奪其豆草。子少而父老。棄捨行乞食。曲杖為最勝。為我防惡牛。能卻暴惡狗。扶我暗處行。避深坑空井。憑仗于杖力。時婆羅門從佛受偈還至家門。先白大眾說如上偈。其子愧怖即抱其父還將入家。洗浴父身換父衣服立為家主。時婆羅門作是念言。我於今日蒙世尊恩。如經所說是為我師。我今持上妙衣至世尊所。頂禮佛足而白佛言。愿受此衣哀愍我故。世尊即受。更說種種妙法示教利喜。
說苦佛來
法句經云。祇園精舍有四比丘共相議言。世間何者最苦。一言淫慾。一言飢渴。一言嗔恚。一言驚怖。共諍不止。佛知。往到其所問言。以事白佛。佛言。汝等所論不究苦義。天下之苦莫過有身。飢渴寒熱嗔恚色慾怨禍皆由有身。夫身者眾苦之本。患禍之源。勞心極慮憂畏萬端。三界蠕動更相殘賊。吾我縛著生死不息皆由身故。欲離世苦當求寂
【現代漢語翻譯】 現代漢語譯本 遇佛
《經律異相》記載，當時世尊進入舍衛城（Śrāvastī，古印度城市）。有一位婆羅門（Brahmin，古印度僧侶）年老體衰，拄著枴杖拿著缽挨家挨戶乞討。世尊問他說：『你為何如此？』他回答說：『世尊，我擁有財物，已經為兒子娶妻，全部都交付給他了。然後我才捨棄一切，拿著缽乞討。』佛又告訴他說：『你如果能在我這裡接受並背誦一首偈，回去為兒子說，怎麼樣？』他回答佛說能接受。世尊就說了這首偈：『生了兒子心中歡喜，為兒子積聚財物，又為他聘娶妻子，自己卻被捨棄出家。邊遠地區的無知兒子，違背辜負了他的父親。人形羅剎（Rākṣasa，惡鬼）心腸，拋棄年老的父親。老馬已經沒有用處，就奪走它的豆草。兒子年少而父親年老，被拋棄而行乞。彎曲的枴杖最為有用，為我抵擋兇惡的牛，能夠驅趕兇暴的惡狗，扶我在黑暗的地方行走，避開深坑空井，依靠枴杖的力量。』當時，這位婆羅門從佛那裡接受了偈語，回到家門口。先告訴眾人說了上面的偈語。他的兒子感到慚愧和害怕，立刻抱著他的父親，將他帶回家中，為父親洗浴身體，更換衣服，立他為一家之主。當時，這位婆羅門這樣想：『我今天蒙受世尊的恩德，正如經書所說，世尊是我的老師。我今天拿著上好的衣服到世尊那裡，頂禮佛足，然後對佛說：『希望您接受這件衣服，可憐我。』世尊就接受了。又說了種種美妙的佛法，開示教導，使他得到利益和歡喜。
說苦佛來
《法句經》記載，祇園精舍（Jetavana-vihāra，佛陀在世時重要的精舍）有四位比丘（bhikkhu，佛教出家男子）共同商議說：『世間什麼最苦？』一位說淫慾，一位說飢渴，一位說嗔恚（krodha，憤怒），一位說驚怖（bhaya，恐懼）。大家爭論不休。佛知道后，來到他們那裡，問他們說了什麼事。佛說：『你們所說的沒有窮盡苦的真義。天下的苦沒有超過有身體的。飢渴寒熱嗔恚**怨恨災禍，都是因為有身體。身體是眾苦的根本，患禍的根源。勞心費神，憂慮恐懼，千頭萬緒。三界（Trailokya，欲界、色界、無色界）的眾生互相殘殺，我執（ahamkara，對自我的執著）束縛，生死輪迴不止，都是因為身體的緣故。想要脫離世間的苦，應當尋求寂靜（śānti，平靜）。』
【English Translation】 English version Meeting the Buddha
According to the Jinglü Yixiang, at that time, the World Honored One entered Śrāvastī (ancient Indian city). There was a Brahmin (ancient Indian priest) who was old and his faculties were mature. He held a staff and carried a bowl, begging from house to house. The World Honored One asked him, 'Why are you doing this?' He replied, 'World Honored One, I have wealth and have already taken a wife for my son, and I have given it all to him. Then I abandoned everything and begged with a bowl.' The Buddha then told him, 'If you can receive and recite a verse from me and go back and tell it to your son, how about it?' He replied to the Buddha that he could accept it. The World Honored One then spoke this verse: 'Born a son, the heart rejoices, accumulate wealth for the son, and also betroth and marry a wife for him, but oneself is abandoned to leave home. The ignorant son in the remote countryside, violates and betrays his father. With the heart of a Rākṣasa (demon) in human form, he abandons his old father. An old horse is useless, so its bean grass is taken away. The son is young and the father is old, abandoned to go begging. The crooked staff is the most useful, defending me against fierce cattle, able to drive away violent dogs, supporting me to walk in dark places, avoiding deep pits and empty wells, relying on the strength of the staff.' At that time, the Brahmin received the verse from the Buddha and returned to his home. First, he told the crowd the above verse. His son felt ashamed and afraid, and immediately embraced his father, brought him back into the house, bathed his father's body, changed his clothes, and established him as the head of the family. At that time, the Brahmin thought: 'Today I have received the grace of the World Honored One, as the scriptures say, the World Honored One is my teacher. Today I will take the best clothes to the World Honored One, prostrate at the Buddha's feet, and then say to the Buddha: 'I hope you will accept this garment, have mercy on me.'' The World Honored One accepted it. He also spoke various wonderful Dharmas, instructing and teaching, causing him to gain benefit and joy.
The Buddha Comes to Speak of Suffering
The Dharmapada states that in the Jetavana-vihāra (an important monastery during the Buddha's time), four bhikkhus (Buddhist monks) discussed together, 'What is the greatest suffering in the world?' One said lust, one said hunger and thirst, one said anger (krodha), and one said fear (bhaya). They argued endlessly. The Buddha, knowing this, came to them and asked them what they were talking about. The Buddha said, 'What you are discussing does not exhaust the true meaning of suffering. There is no suffering in the world greater than having a body. Hunger, thirst, cold, heat, anger, **, resentment, and disasters are all because of having a body. The body is the root of all suffering, the source of calamity. Laboring the mind and exhausting thoughts, worrying and fearing, myriad ends. The beings of the three realms (Trailokya) kill each other, the attachment to self (ahamkara) binds, and the cycle of birth and death does not cease, all because of the body. If you want to escape the suffering of the world, you should seek tranquility (śānti).'
滅。攝心守正泊然無想。可得涅槃是為最樂。昔有比丘入山學道。時有四禽鴿烏蛇鹿依附左右。晝行求食暮則還宿。一夜自相問言世間之苦。鴿言。色慾熾盛無所顧念。危身滅命莫不由之。烏言。飢渴之時身羸目冥神識不寧。投身羅網喪身失命莫不由之。蛇言。嗔恚一起不避親疏。亦能殺人復能自殺。鹿言。常畏獵人及諸狼虎。彷彿有聲奔走坑岸。以此言之驚怖為苦。比丘嘆言。天下大苦無過有身。
談樂佛至
法句經云。佛在舍衛國祇樹給孤獨園精舍。時有四新學比丘至柰樹下經行遊戲。柰華榮茂色好且香。因相謂曰。世間萬事何者可樂。一人言。仲春之月百木榮華。遊戲原野此最為樂。一人言。宗親吉會觴酌交錯。音樂歌舞此最為樂。一人言。多積財寶所欲即得。車馬服飾與眾有異。出入光顯行者矚目。此最為樂。一人言。妻妾端正彩服鮮明。香薰芬馥恣意縱情。此最為樂。佛知。即至其所告言。汝等所論儘是憂畏危亡之道。非是永安最樂之法。萬物春榮秋冬衰落。宗親歡樂皆當別離。財寶車馬五家之分。妻妾美色愛憎之本。愛樂生憂。貪慾生畏。解無貪慾無憂無畏。凡夫處世興招怨禍。危身滅族憂畏無量。三途八難苦痛萬端靡不由之。是四新學比丘聞說此義。心意開悟滅意斷欲。慚愧悔過一心求道
【現代漢語翻譯】 現代漢語譯本： 滅盡煩惱。收攝心神，堅守正道，清靜無念。可以證得涅槃，這是最快樂的境界。過去有位比丘入山修道。當時有四種禽獸，鴿子、烏鴉、蛇、鹿，依附在他左右。白天出去覓食，傍晚就回來棲息。一天晚上，它們互相詢問世間的苦惱。鴿子說：『情慾熾盛，不顧一切，危害自身，喪失性命，沒有不是因為它。』烏鴉說：『飢餓乾渴的時候，身體虛弱，眼睛昏花，精神意識不得安寧，投身於羅網，喪失性命，沒有不是因為它。』蛇說：『嗔恨心一起，不避親疏，既能殺人，也能自殺。』鹿說：『常常畏懼獵人和各種狼虎，稍微有點聲音就奔走于坑岸之間。』由此說來，驚恐是最大的苦惱。比丘感嘆道：『天下最大的苦惱，莫過於有這個身體。』 談論快樂，佛陀到來 《法句經》上說，佛陀在舍衛國祇樹給孤獨園精舍。當時有四位新學的比丘，來到柰樹下經行遊戲。柰樹花朵繁茂，顏色美好而且香氣濃郁。因此互相說道：『世間萬事，什麼最快樂？』一人說：『仲春時節，百木繁榮開花，在原野上游戲，這最快樂。』一人說：『宗族親友歡聚，舉杯暢飲，音樂歌舞，這最快樂。』一人說：『多積聚財寶，想要什麼就能得到什麼，車馬服飾與衆不同，出入時光彩顯耀，行人矚目，這最快樂。』一人說：『妻妾端莊美麗，穿著鮮艷的服裝，用香薰染，香氣芬芳，恣意縱情，這最快樂。』佛陀知道后，就來到他們那裡，告訴他們說：『你們所談論的，都是憂愁畏懼、危亡的道路，不是永遠安樂的最好方法。萬物春天繁榮，秋冬衰落。宗族親友的歡樂，終將別離。財寶車馬，是五家所共有。妻妾美色，是愛和憎恨的根源。愛戀快樂就會產生憂愁，貪圖慾望就會產生畏懼。擺脫貪慾就沒有憂愁和畏懼。凡夫在世上，常常招來怨恨和災禍，危及自身，滅絕家族，憂愁畏懼無量無邊。三途八難（Three evil paths and eight difficulties）的苦痛，千千萬萬，沒有不是因為它。』這四位新學比丘聽了這些話，心意開悟，滅除情慾，斷絕慾望，慚愧悔過，一心求道。
【English Translation】 English version: Extinction. Subduing the mind, guarding righteousness, being tranquil and without thought. One can attain Nirvana, which is the ultimate bliss. In the past, there was a Bhikkhu who entered the mountains to study the Way. At that time, there were four creatures, a dove, a crow, a snake, and a deer, attached to his left and right. During the day, they went out to seek food, and in the evening, they returned to rest. One night, they asked each other about the sufferings of the world. The dove said, 'Lust is rampant, without any consideration, endangering oneself and losing one's life, all because of it.' The crow said, 'When hungry and thirsty, the body is weak, the eyes are dim, and the spirit is restless, throwing oneself into nets, losing one's life, all because of it.' The snake said, 'When anger arises, it does not avoid relatives or strangers, it can kill others and also kill oneself.' The deer said, 'Constantly fearing hunters and various wolves and tigers, at the slightest sound, they run to pits and shores.' From this, it can be said that fear is the greatest suffering. The Bhikkhu sighed and said, 'The greatest suffering in the world is having this body.' Discussing Happiness, the Buddha Arrives The Dharmapada Sutra says that the Buddha was in the Jetavana Anathapindika Monastery in Shravasti (ancient Indian city). At that time, there were four newly learning Bhikkhus who came to the Nai tree to walk and play. The Nai tree flowers were lush, beautiful in color, and fragrant. Therefore, they said to each other, 'In all the affairs of the world, what is the most joyful?' One person said, 'In the middle of spring, all the trees flourish and bloom, playing in the wilderness, this is the most joyful.' One person said, 'Family and relatives gather happily, raising cups and drinking freely, with music and dance, this is the most joyful.' One person said, 'Accumulating much wealth, getting whatever one desires, with carriages, horses, and clothing different from others, entering and exiting with splendor, attracting the attention of passersby, this is the most joyful.' One person said, 'Wives and concubines are dignified and beautiful, wearing bright clothes, perfumed with incense, fragrant, indulging in pleasure, this is the most joyful.' Knowing this, the Buddha came to them and told them, 'What you are discussing are all paths of worry, fear, and danger, not the best methods for eternal peace and joy. All things flourish in spring and decline in autumn and winter. The joy of family and relatives will eventually be separated. Wealth, carriages, and horses are shared by the five families. Wives and concubines, and beautiful appearances, are the root of love and hate. Loving pleasure will produce worry, and being greedy for desire will produce fear. Getting rid of greed, there is no worry or fear. Ordinary people in the world often invite resentment and disaster, endangering themselves, exterminating their families, with immeasurable worry and fear. The suffering of the three evil paths and eight difficulties is countless, all because of it.' Hearing these words, the four newly learning Bhikkhus opened their minds, extinguished lust, cut off desires, felt ashamed and repented, and single-mindedly sought the Way.
。志存無為不貪榮利。得羅漢道。
祀天遇佛
法句經云。邊境有王名曰和墨。奉事外道。舉國信邪殺生祭祀。王母寢病經久不瘥。召婆羅門告言。吾太夫人病困經久不知何故。答言。星宿倒錯陰陽不調故使然耳。王言作何方宜使得除愈。答言。當備牛馬豬羊百頭殺以祀天然後乃瘥。王即奉命。即牽牛馬豬羊百頭當就祭壇殺以祀天。佛懷大慈愍王愚迷。往詣王所。王遙見佛為佛作禮白佛言。母病經久今欲祀天。為母請命冀求得瘥。佛言。欲得穀食當行種田。欲得大富當行佈施。欲得長壽當行大慈。欲得智慧當行學問。行此四事隨其所種得其果實。祠祀淫亂以邪為正。殺生求生去生道遠。人生百歲奉事神祇。牛羊祭祀不如行慈。佛放光明遍照天地。王聞法睹光即得道跡。慚愧悔過遂不祀天。母聞情悅所患消除。王於是后信敬三寶。愛民如子常行十善。五穀豐登心常悅樂。
佛度屠兒
法句經云。有五百外道常求佛便欲誹謗之。自共議言。當使屠兒殺生請佛及僧。佛必受請讚歎屠兒。吾當詣前而共譏之。佛即受請告屠兒言。果熟自墮。福熟自度。屠兒還歸供設飲食。佛及眾僧到屠兒舍。梵志大小皆共歡喜。今日乃得佛之便耳。若贊福者。以其前後殺生作罪持用譏之。若當說其罪者。當以今日之福
【現代漢語翻譯】 現代漢語譯本：立志于無為，不貪圖榮華利祿，最終證得阿羅漢道（梵語：Arhat，斷絕一切煩惱，達到涅槃境界的聖者）。
祀天遇佛
《法句經》中記載，邊境有一位國王名叫和墨（姓名音譯），信奉外道，舉國上下都信奉邪教，通過殺生來祭祀。王太后臥病在床，很久都沒有好轉。國王召來婆羅門（梵語：Brahmana，古印度社會中的祭司階層）詢問緣由，婆羅門回答說：『這是因為星宿錯亂，陰陽不調導致的。』國王問：『應該怎麼辦才能消除病患？』婆羅門回答說：『應當準備牛、馬、豬、羊各一百頭，殺了用來祭祀天神，這樣太后的病才能好。』國王立刻聽從了婆羅門的建議，準備了牛、馬、豬、羊各一百頭，準備在祭壇上宰殺祭天。佛陀懷著大慈悲心，憐憫國王的愚昧，前往國王所在的地方。國王遠遠地看見佛陀，向佛陀行禮並稟告說：『我的母親病了很久，現在準備祭祀天神，為母親祈福，希望她能痊癒。』佛陀說：『想要獲得糧食，就應當去耕種田地；想要獲得巨大的財富，就應當去佈施；想要獲得長壽，就應當行大慈悲；想要獲得智慧，就應當去學習知識。做了這四件事，就能根據所種下的因獲得相應的果報。通過祭祀祈福，是以邪為正；通過殺生來求得生存，離生存之道就更加遙遠了。人活到一百歲，如果只是供奉神祇，用牛羊祭祀，還不如行慈悲。』佛陀放出光明，照亮了整個天地。國王聽聞佛法，見到光明，立刻證得了須陀洹道（梵語：Srotapanna，佛教四果位中的初果）。他感到慚愧，懺悔自己的過錯，於是停止了祭祀。王太后聽到這些情況，心情愉悅，疾病也消除了。國王從此以後信奉三寶（佛、法、僧），愛護百姓如同自己的子女，經常行十善業（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），五穀豐登，內心常常感到快樂。
佛度屠兒
《法句經》中記載，有五百個外道常常尋找機會想要誹謗佛陀。他們共同商議說：『我們應當讓屠夫殺生，然後邀請佛陀和僧眾來應供。佛陀必定會接受邀請，並且讚歎屠夫。我們就可以到佛陀面前譏諷他。』佛陀接受了邀請，並告訴屠夫說：『果實成熟了自然會掉落，福報成熟了自然會得到。』屠夫回家準備了飲食。佛陀和眾僧來到屠夫的家中。那些婆羅門無論大小都非常高興，心想：『今天終於抓到佛陀的把柄了。如果佛陀讚歎屠夫的福報，我們就用他之前殺生作惡的事情來譏諷他；如果佛陀說屠夫的罪過，我們就用他今天供養佛陀的福報……』
【English Translation】 English version: Aspiring to non-action and not coveting glory and profit, one attains the state of Arhat (Sanskrit: Arhat, a saint who has cut off all afflictions and reached Nirvana).
Sacrificing to Heaven and Encountering the Buddha
The Dharmapada (Sanskrit: Dharmapada) says: In the border region, there was a king named Heimo (transliteration of name) who served external paths. The whole country believed in heresies and performed sacrifices by killing living beings. The Queen Mother was bedridden for a long time without recovery. The king summoned the Brahmins (Sanskrit: Brahmana, the priestly class in ancient Indian society) and said, 'My mother has been ill for a long time, and I don't know why.' The Brahmins replied, 'It is because the stars are reversed and the Yin and Yang are not in harmony.' The king asked, 'What should be done to eliminate the illness?' The Brahmins replied, 'One should prepare a hundred heads of cattle, horses, pigs, and sheep to sacrifice to Heaven, and then the Queen Mother will recover.' The king immediately followed the order and prepared a hundred heads of cattle, horses, pigs, and sheep to be slaughtered at the altar to sacrifice to Heaven. The Buddha, with great compassion, pitied the king's ignorance and went to the king's place. The king saw the Buddha from afar, paid homage to the Buddha, and reported, 'My mother has been ill for a long time, and now I am preparing to sacrifice to Heaven to pray for my mother's recovery.' The Buddha said, 'If you want to obtain grain, you should cultivate the fields; if you want to obtain great wealth, you should practice generosity; if you want to obtain longevity, you should practice great compassion; if you want to obtain wisdom, you should study knowledge. By doing these four things, you will obtain the corresponding fruits according to what you have sown. Praying for blessings through sacrifices is taking evil as righteousness; seeking survival through killing living beings is far away from the path of life.' If a person lives to be a hundred years old and only serves the gods, sacrificing cattle and sheep, it is better to practice compassion.' The Buddha emitted light that illuminated the entire world. The king heard the Dharma and saw the light, and immediately attained the state of Srotapanna (Sanskrit: Srotapanna, the first fruit of the four stages of enlightenment in Buddhism). He felt ashamed and repented of his mistakes, and then stopped the sacrifice. The Queen Mother heard these things, felt happy, and her illness was eliminated. From then on, the king believed in the Three Jewels (Buddha, Dharma, Sangha), loved the people as his own children, and often practiced the ten good deeds (not killing, not stealing, not committing adultery, not lying, not speaking harshly, not gossiping, not using abusive language, not being greedy, not being angry, not holding wrong views), the five grains were abundant, and his heart was always happy.
The Buddha Converts the Butcher
The Dharmapada (Sanskrit: Dharmapada) says: There were five hundred heretics who often sought opportunities to slander the Buddha. They discussed together, 'We should have the butcher kill living beings and then invite the Buddha and the Sangha to the offering. The Buddha will surely accept the invitation and praise the butcher. We can then go before the Buddha and ridicule him.' The Buddha accepted the invitation and told the butcher, 'When the fruit is ripe, it will naturally fall; when the blessings are ripe, they will naturally be obtained.' The butcher went home and prepared food. The Buddha and the Sangha came to the butcher's house. Those Brahmins, both young and old, were very happy, thinking, 'Today we have finally caught the Buddha's handle. If the Buddha praises the butcher's blessings, we will use his previous killing and evil deeds to ridicule him; if the Buddha speaks of the butcher's sins, we will use his blessings of offering to the Buddha today...'
難之。二者之中今乃得便。佛到即坐行水下食。於是世尊觀察眾心應有度者。即便出舌覆面。放大光明照一城內。出微妙音說偈咒愿。如真人教以道活身。愚者嫉之見而為惡。行惡得惡如種苦種。惡自受罪。善自受福。亦各自熟而不相代。習善得善亦如種甘。五百梵志意自開解。即前禮佛五體投地來受聖訓。唯愿哀育得為沙門。佛即聽受皆為沙門。屠兒大小見佛神變。莫不歡喜皆得道跡。民人皆稱賢友。無復屠兒之名。
度網漁人
法句經云。舍衛國城東南有大江水既深而廣。有五百餘家在岸邊住。未聞道德度世之行。習於剛強捕魚為務。貪利自恣快心極意。佛知此家福應當度。住至水邊坐一樹下。村人見佛光明奇異。莫不驚肅皆往禮敬。或拜或揖問訊起居。佛命令坐為說經法。眾人聞之而心不信。佛化一人從江南來。足行水上止沒其踝。來至佛所稽首禮佛。眾人見之莫不驚怪。問化人曰。吾等先人已來居此江邊。未曾聞人行水上者。卿是何人有何道術履水不沒。化人答曰。吾是江南愚冥之人。聞佛在此。貪樂道德。至南岸邊不能得度。問彼岸人水為深淺。彼人答言水可齊踝。吾信其言便爾來過。無他異術。佛贊化人言。善哉善哉。夫執信誠可度生死之淵。數里之江何足為奇。時江邊村人聞佛說種種法。
【現代漢語翻譯】 現代漢語譯本： 有人質問道：『在這兩種情況中，現在才得到方便。佛陀一到就坐下，並在水邊用齋。』於是世尊觀察眾生的心，知道有可以度化的人，就伸出舌頭覆蓋面部，放出大光明照亮整個城市，發出微妙的聲音，宣說偈語和咒愿，如同真正的人教導用道來保全生命。愚蠢的人嫉妒他，看到這些認為是邪惡的。行惡得到惡報，如同種下苦種。作惡者自己承受罪過，行善者自己得到福報，各自成熟，不能互相代替。學習行善得到善報，也像種下甘甜的果實。五百個婆羅門心中開悟，立刻上前禮拜佛陀，五體投地，前來接受聖人的教誨，希望佛陀慈悲憐憫，允許他們出家做沙門。佛陀立刻允許了他們，都成了沙門。屠夫們，無論大小，見到佛陀的神奇變化，沒有不歡喜的，都得到了道的軌跡。百姓們都稱他們為賢友，不再有屠夫的名字。
度化漁夫的故事
《法句經》上說，舍衛國城的東南方有一條大江，水既深又廣。有五百多戶人家住在江邊，沒有聽聞過道德和度世的修行，習慣於強悍，以捕魚為業。貪圖利益，放縱自己，追求快樂到了極點。佛陀知道這些人家有福報應當被度化，就來到江邊，坐在一棵樹下。村裡人見到佛陀的光明奇異，沒有不驚奇肅敬的，都去禮拜敬奉，或者作揖，問候起居。佛陀命令他們坐下，為他們宣說經法。眾人聽了，心中卻不相信。佛陀變化出一個從江南來的人，雙腳行走在水上，水只沒到他的腳踝。來到佛陀面前，稽首禮拜佛陀。眾人見到，沒有不驚奇怪異的。問化人說：『我們祖先以來就居住在這江邊，從未聽說有人能在水上行走。您是什麼人，有什麼道術，能在水上行走而不沉沒？』化人回答說：『我是江南愚昧無知的人，聽說佛陀在這裡，貪圖喜好道德。到了南岸邊，不能渡過，問對岸的人水有多深，那人回答說水只到腳踝。我信了他的話，就這麼過來了，沒有其他異術。』佛陀讚歎化人說：『好啊，好啊。堅持誠信，可以度過生死的深淵，幾里的江水又算什麼呢？』當時江邊的村民聽佛陀宣說種種佛法。
【English Translation】 English version: Someone questioned: 'Among these two situations, now is the convenient time. The Buddha arrived, sat down, and took his meal by the water.' Then the World Honored One observed the minds of the beings, knowing there were those who could be saved, and immediately extended his tongue to cover his face, emitting great light that illuminated the entire city, and uttering subtle sounds, proclaiming verses and vows, like a true person teaching how to preserve life with the Dao. Foolish people envied him, seeing these things as evil. Doing evil brings evil retribution, like planting bitter seeds. Those who do evil bear their own sins, and those who do good receive their own blessings, each maturing separately, unable to substitute for each other. Learning to do good brings good rewards, also like planting sweet fruits. Five hundred Brahmins awakened in their hearts, immediately stepped forward to prostrate themselves before the Buddha, touching their five limbs to the ground, and came to receive the sage's teachings, hoping that the Buddha would have compassion and allow them to become Shramanas (monks). The Buddha immediately granted their request, and they all became Shramanas. The butchers, both young and old, seeing the Buddha's miraculous transformations, were all delighted and attained traces of the Path. The people all called them virtuous friends, and they no longer had the name of butchers.
The Story of Converting the Fishermen
The Dhammapada (a collection of sayings of the Buddha) says that in the southeast of Shravasti (an ancient Indian city) there was a large river, both deep and wide. More than five hundred families lived on the riverbank, having never heard of morality or the practice of crossing over the world. They were accustomed to being strong and engaged in fishing as their livelihood. They coveted profit, indulged themselves, and pursued pleasure to the extreme. The Buddha knew that these families had the merit to be saved, so he came to the riverbank and sat under a tree. The villagers saw the Buddha's strange and extraordinary light, and they were all amazed and respectful, going to pay their respects, either bowing or greeting him. The Buddha ordered them to sit down and expounded the Dharma (teachings) for them. The people listened, but their hearts did not believe. The Buddha transformed a person from the south of the river, who walked on the water with his feet only submerged to his ankles. He came to the Buddha, bowed his head and paid respects to the Buddha. The people saw this and were all amazed and strange. They asked the transformed person: 'Since our ancestors, we have lived by this river and have never heard of anyone being able to walk on the water. Who are you, and what magical skill do you have that allows you to walk on the water without sinking?' The transformed person replied: 'I am an ignorant person from the south of the river, and I heard that the Buddha was here, and I coveted and delighted in morality. When I reached the south bank, I could not cross over, so I asked the people on the other side how deep the water was, and they replied that the water was only ankle-deep. I believed their words and came over like this, without any other magical skill.' The Buddha praised the transformed person, saying: 'Good, good. Holding onto faith and sincerity can cross the abyss of birth and death, what is a few miles of river?' At that time, the villagers by the river heard the Buddha expounding various kinds of Dharma.
心開意解皆發信心。求受三歸及受五戒為清信士。
度捕獵人
法句經云。羅閱祇國有山。山下人生長山林殺獵為業。佛詣其所坐于樹下。佛放光明照曜山中。木石皆作金色。山中男子俱出行獵。唯有婦女見佛光明。來詣佛所悉皆禮拜。佛即為諸母人說殺生之罪。行慈仁之福。恩愛一時會有別離。諸母人白佛言。山民務獵以肉為食。欲設微供愿當納受。佛言。諸佛之法不以肉食不須復辦。因告之曰。夫人生世所食無數。何以不作有益之食。而殘害群生以自濟活。死墮惡道損而無益。人食五穀增延壽命。殺生食肉多病夭亡。殺彼活己罪業無量。慈仁不殺所適無患。男子獵還。見諸婦女皆坐佛前。嗔恚彎弓欲圖害佛。諸婦諫曰。此是聖人勿興惡意。即各悔過為佛作禮。佛重為說不殺之福殘害之罪。人能不殺行大仁慈。當愍眾生博愛濟眾。福常隨身。在所得利。死升梵天。獵人聞已歡喜信受皆受五戒。
佛化丑兒
百緣經云。舍衛城中有一長者子。形貌極醜狀如惡鬼。年漸長大父母猒惡驅令遠去。有人見之皆生怖懼。在於山林採果存活。飛鳥走獸無不怖走。世尊慈念將諸比丘到林欲度。見佛避走。佛以神力使不得去。時諸比丘各在樹下加趺禪定。世尊化作醜陋人衣服粗弊。滿缽盛食漸向醜人。醜人
【現代漢語翻譯】 現代漢語譯本： 心懷敞亮，理解佛法，都生起信心，請求皈依佛、法、僧三寶，並受持五戒，成為清凈的在家男居士（Upasaka）。
度化獵人
《法句經》中記載，羅閱祇國（Rajagrha）有一座山，山下的人們世代居住在山林中，以狩獵為生。佛陀來到那裡，坐在樹下。佛陀放出光明，照亮山中，使得樹木和石頭都呈現金色。山中的男子都出去打獵了，只有婦女們見到佛陀的光明，來到佛陀處，都向佛陀禮拜。佛陀就為這些婦女們講述殺生的罪過，以及行慈悲仁愛的福報，說明恩愛終有別離之時。這些婦女們對佛陀說，山民以狩獵為生，以肉為食，想要略備供養，希望佛陀能夠接受。佛陀說，諸佛的教法不以肉食為供養，不必再準備。於是告訴她們說，人活在世上所吃的食物無數，為什麼不選擇有益的食物，而要殘害眾生來維持自己的生命呢？死後墮入惡道，損害而沒有益處。人吃五穀可以增長壽命，殺生吃肉則容易多病夭折。爲了自己活命而殺害其他生命，罪業無量無邊。慈悲仁愛不殺生，無論到哪裡都不會有禍患。男子們打獵回來，看見婦女們都坐在佛陀面前，嗔怒地拉開弓箭想要傷害佛陀。婦女們勸阻說，這是聖人，不要產生惡意。男子們立刻悔過，向佛陀作禮。佛陀再次為他們講述不殺生的福報和殘害生命的罪過，說人能夠不殺生，行大慈大悲，應當憐憫眾生，博愛濟助大眾，福報常常伴隨自身，無論在哪裡都能得到利益，死後可以升到梵天（Brahmaloka）。獵人們聽了之後，歡喜信受，都受了五戒。
佛陀教化醜陋的孩子
《百緣經》中記載，舍衛城（Sravasti）中有一位長者的兒子，形貌極其醜陋，像惡鬼一樣。年齡漸長，父母厭惡他，把他趕到遠處。有人見到他都感到害怕。他住在山林中，靠採摘野果為生。飛鳥走獸沒有不害怕逃走的。世尊（Buddha）慈悲憐憫他，帶領眾比丘（Bhikkhu）來到山林中想要度化他。醜陋的孩子見到佛陀就躲避逃走。佛陀用神通力使他無法離開。當時，眾比丘各自在樹下結跏趺坐禪定。世尊化作一個醜陋的人，穿著粗陋的衣服，用缽盛滿食物，慢慢地走向醜陋的孩子。
【English Translation】 English version: With hearts opened and minds understanding, all generate faith, requesting to take refuge in the Three Jewels (Triratna) and receive the Five Precepts, becoming a pure lay male follower (Upasaka).
Converting the Hunter
The Dharmapada Sutra states: In Rajagrha, there was a mountain. The people living at the foot of the mountain made their living by hunting in the forests. The Buddha went to that place and sat under a tree. The Buddha emitted light, illuminating the mountain, causing the trees and stones to appear golden. The men in the mountain all went out hunting, but only the women saw the Buddha's light and came to the Buddha, all bowing to the Buddha. The Buddha then spoke to the women about the sins of killing and the blessings of practicing loving-kindness and compassion, explaining that even love and affection will eventually lead to separation. The women said to the Buddha, 'The mountain people live by hunting and eat meat. We wish to offer a small offering, hoping that the Buddha will accept it.' The Buddha said, 'The Dharma of the Buddhas does not involve offering meat; there is no need to prepare it again.' Then he told them, 'People in this world eat countless foods. Why not choose beneficial foods and instead harm sentient beings to sustain your own lives? After death, you will fall into evil realms, which is harmful and not beneficial. People who eat grains can prolong their lives, while those who kill and eat meat are prone to illness and premature death. Killing others to live is a boundless sin. Loving-kindness and not killing will bring no harm wherever you go.' The men returned from hunting and saw the women sitting before the Buddha. Angrily, they drew their bows, intending to harm the Buddha. The women dissuaded them, saying, 'This is a sage; do not harbor evil intentions.' The men immediately repented and bowed to the Buddha. The Buddha again spoke to them about the blessings of not killing and the sins of harming life, saying that people who can refrain from killing and practice great compassion should have compassion for sentient beings, love universally, and help the masses. Blessings will always accompany them, and they will receive benefits wherever they are. After death, they can ascend to the Brahma heaven (Brahmaloka).' Upon hearing this, the hunters rejoiced and believed, and all received the Five Precepts.
The Buddha Transforms the Ugly Child
The Hundred Karmas Sutra states: In Sravasti, there was the son of a wealthy man who was extremely ugly, like a demon. As he grew older, his parents disliked him and sent him far away. People who saw him were frightened. He lived in the mountains, surviving by picking wild fruits. Birds and beasts were all frightened and ran away. The World Honored One (Buddha), with compassion, led the Bhikkhus to the forest, intending to convert him. The ugly child saw the Buddha and fled. The Buddha used his supernatural power to prevent him from leaving. At that time, the Bhikkhus were each sitting under a tree in the lotus position, meditating. The World Honored One transformed into an ugly person, wearing coarse clothes, filled a bowl with food, and slowly approached the ugly child.
見已心懷喜悅。今此人者真是我伴。即來共語同器而食。食已。時彼化人忽然端正。醜人問言。汝今何以忽然端正。化人答言。我食此食以善心觀彼樹下坐禪比丘。使我端正。醜人聞已即便效之。遂發善念心懷喜悅。即向化人深生信解。於是化人還複本形。醜人見佛三十二相八十種好。光明普曜如百千日。前禮佛足。佛即為其種種說法。得須陀洹果。即于佛前求索出家。佛言善來比丘。剃除鬚髮。法服著身。便成沙門。精勤修習得阿羅漢果。
救度賊人
經律異相云。有五百賊劫掠人物。舍衛國王來諸將士追捕擒獲。捉五百賊。王來殺之。賊大喚佛。佛令阿難。汝往語王。汝是人王當愛民如子。云何一時殺五百人。阿難至王所具陳佛語白言。殺一人罪多。況復五百其罪無量。王曰。世尊能使不復作賊即放令活。阿難還具白佛。佛語阿難。語王但放。我令此人更不作賊。阿難先到刑處語監殺者言。世尊已救未可便殺。復至王所。世尊語王。能令此人更不作賊。王即原命。且未解縛送世尊所。爾時世尊欲度彼人。在露地坐。賊遙見佛繫縛自解。頭面禮足。佛觀其緣隨從說法。佈施持戒行業果報。苦集滅道四真諦法。即於是時得須陀洹道。問言汝等樂出家否。答言。世尊。我等若先出家。今日不遭此苦。唯愿大
【現代漢語翻譯】 現代漢語譯本 見他心中充滿喜悅。現在這個人真是我同伴。一起來交談，同器而食。吃完后，那個化人忽然變得端正。醜陋的人問道：『你現在為什麼忽然變得端正？』化人回答說：『我吃了這些食物，以善良的心觀想那位在樹下坐禪的比丘（bhikkhu，佛教僧侶），使我變得端正。』醜陋的人聽了，便效仿他。於是生起善良的念頭，心中充滿喜悅。就對化人深深地產生信解。於是化人恢復了本來的面目。醜陋的人看見佛（Buddha）的三十二相和八十種好，光明普照，如同百千個太陽。上前禮拜佛足。佛就為他種種說法，使他證得須陀洹果（Sotapanna，預流果）。就在佛前請求出家。佛說：『善來比丘（bhikkhu，佛教僧侶）。』剃除鬚髮，穿上法服，便成為沙門（Sramana，修行者）。精勤修習，證得阿羅漢果（Arahat，阿羅漢）。
救度賊人
《經律異相》中說，有五百個盜賊搶劫財物。舍衛國（Sravasti）國王派將士追捕擒獲。捉住五百個盜賊，國王要殺他們。盜賊大聲呼喚佛（Buddha）。佛讓阿難（Ananda，佛陀的十大弟子之一）去告訴國王：『你是人王，應當愛民如子。為什麼一下子要殺五百人？』阿難（Ananda，佛陀的十大弟子之一）到國王那裡，詳細陳述佛的話，稟告說：『殺一個人罪過尚且很多，何況殺五百人，罪過更是無量。』國王說：『世尊（Bhagavan，佛陀的尊稱）能使他們不再做盜賊，就放他們活命。』阿難（Ananda，佛陀的十大弟子之一）回來，詳細地稟告佛。佛告訴阿難（Ananda，佛陀的十大弟子之一）：『告訴國王只管放人，我讓他們不再做盜賊。』阿難（Ananda，佛陀的十大弟子之一）先到刑場，告訴監斬官說：『世尊（Bhagavan，佛陀的尊稱）已經救了他們，不可立刻殺害。』又到國王那裡。世尊（Bhagavan，佛陀的尊稱）告訴國王：『能讓他們不再做盜賊。』國王就赦免了他們的性命，暫且不解開他們的捆綁，把他們送到世尊（Bhagavan，佛陀的尊稱）那裡。當時世尊（Bhagavan，佛陀的尊稱）想要度化他們，在露天而坐。盜賊遠遠地看見佛，自己解開了捆綁，頭面禮拜佛足。佛觀察他們的因緣，隨順他們的根器說法，講佈施、持戒、行業果報、苦集滅道四真諦法（Four Noble Truths）。他們就在當時證得須陀洹道（Sotapanna，預流果）。（佛）問他們：『你們樂意出家嗎？』他們回答說：『世尊（Bhagavan，佛陀的尊稱），如果我們先出家，今天就不會遭受這樣的苦難。只願大』
【English Translation】 English version Seeing him, he felt joy in his heart. 'This person is truly my companion. Let's talk together and eat from the same vessel.' After eating, the transformed person suddenly became handsome. The ugly person asked, 'Why have you suddenly become handsome?' The transformed person replied, 'I ate this food and contemplated with a good heart the bhikkhu (Buddhist monk) meditating under the tree, which made me handsome.' Upon hearing this, the ugly person imitated him. He then generated good thoughts and felt joy in his heart. He developed deep faith and understanding towards the transformed person. Thereupon, the transformed person reverted to his original form. The ugly person saw the Buddha's (Buddha) thirty-two major marks and eighty minor marks, his light shining universally like hundreds and thousands of suns. He prostrated at the Buddha's feet. The Buddha then preached various teachings to him, enabling him to attain the fruit of Sotapanna (stream-enterer). Immediately, he requested to become a monk in front of the Buddha. The Buddha said, 'Welcome, bhikkhu (Buddhist monk).' He shaved his head and beard, put on the monastic robes, and became a Sramana (ascetic). He diligently practiced and attained the fruit of Arahat (enlightened being).
Saving the Thieves
The Sutra and Vinaya Differences state that there were five hundred thieves who robbed people of their belongings. The King of Sravasti (ancient Indian city) sent his generals to pursue and capture them. They caught the five hundred thieves, and the king wanted to execute them. The thieves cried out to the Buddha (Buddha). The Buddha instructed Ananda (one of the Buddha's ten principal disciples) to tell the king, 'You are a king of the people and should love your people as your own children. How can you kill five hundred people at once?' Ananda (one of the Buddha's ten principal disciples) went to the king and explained the Buddha's words in detail, reporting, 'Killing one person is a great offense, how much more so to kill five hundred, the offense is immeasurable.' The king said, 'If the Bhagavan (honorific title for the Buddha) can ensure that they will not become thieves again, then I will release them.' Ananda (one of the Buddha's ten principal disciples) returned and reported everything to the Buddha. The Buddha told Ananda (one of the Buddha's ten principal disciples), 'Tell the king to just release them, and I will ensure that these people will not become thieves again.' Ananda (one of the Buddha's ten principal disciples) first went to the execution ground and told the executioner, 'The Bhagavan (honorific title for the Buddha) has already saved them, do not execute them yet.' He then went to the king. The Bhagavan (honorific title for the Buddha) told the king, 'I can ensure that these people will not become thieves again.' The king then pardoned their lives, temporarily not untying them, and sent them to the Bhagavan (honorific title for the Buddha). At that time, the Bhagavan (honorific title for the Buddha) wanted to liberate them and sat in the open. The thieves saw the Buddha from afar, untied themselves, and prostrated at the Buddha's feet. The Buddha observed their affinities and taught them according to their capacities, speaking of generosity, morality, the consequences of actions, and the Four Noble Truths. At that very moment, they attained the path of Sotapanna (stream-enterer). (The Buddha) asked them, 'Are you willing to become monks?' They replied, 'Bhagavan (honorific title for the Buddha), if we had become monks earlier, we would not have suffered this hardship today. We only wish to'
慈度我出家。佛言善來比丘。時五百賊舉身被服變為三衣。自然缽器威儀庠序。皆成沙門。
度除糞人
經律異相云。舍衛城中有一旃陀羅兒。除糞自活。世尊遙見即呼喚之。其人報曰。吾擔糞不凈。不敢親近。佛言欲度汝。手執其人至恒水側沐浴身體。復至祇洹來諸比丘度為沙門。其人勸勵精進勤苦日新。未經旬日便得阿羅漢果。六通清徹涌沒自在。詣大方石當中央坐補納故衣。王聞佛度旃陀羅兒。唸佛釋種豪族姓家。左右弟子皆出四姓。來入宮室受供信施。云何禮敬。吾今當往責數如來。見前比丘諸天禮覲。比丘見王即沒石中還從石出。王詣佛所問言。曏者比丘名字何等。有此神力。佛言此是除糞人。爾時世尊以此因緣便說譬喻。猶如污泥中生香潔蓮華。云何大王有目之士取此華否。王言世尊。華極香潔當取莊飾之。污當觀母胎。胎中產生功德之華。時王白佛。彼人快得善利不可思議。自今已后請此比丘。供養四事無所乏少。
施食緣起
救面然餓鬼經云。阿難疾至佛所白言。世尊。我于昨夜見一面然餓鬼。身形羸瘦枯燋極醜。面上火然其咽如針。頭髮髼亂毛爪長利身如負重。而語我言。汝於三日必當命盡生餓鬼中。我即問言。經何方計得免斯苦。餓鬼答言。汝若施於恒河沙數餓鬼及婆
【現代漢語翻譯】 現代漢語譯本 慈悲地度我出家。佛說：『善來比丘（好的，比丘）。』當時，五百個強盜全身的穿著都變成了三衣（佛教僧侶的服裝），自然的缽器和威儀次序，都變成了沙門（佛教僧侶）。
度化除糞之人
《經律異相》中記載，舍衛城中有一個旃陀羅（印度種姓制度中的賤民）的孩子，靠清除糞便為生。世尊遠遠地看見了他，就呼喚他。那人回答說：『我挑著糞便，不乾淨，不敢親近。』佛說：『我想度化你。』於是用手拉著那人到恒河邊沐浴身體，又帶他到祇洹精舍，讓眾比丘度他為沙門。那人受到勸勉，精進勤苦，每天都有新的進步。不到十天，就證得了阿羅漢果（佛教修行的一個果位），六神通清澈通達，能夠自由地涌沒。他走到一塊大方石的中央坐下，縫補破舊的衣服。國王聽說佛度化了一個旃陀羅的孩子，心想佛是釋迦族的豪門望族，左右的弟子都出自四個種姓（婆羅門、剎帝利、吠舍、首陀羅）。他們來到宮室接受供養和信施，我應該如何禮敬呢？我今天應當去責問如來。』國王見到那位比丘被諸天禮拜覲見。比丘見到國王，就沒入石頭中，又從石頭中出來。國王到佛的住所，問道：『剛才那位比丘的名字是什麼？有這樣的神力。』佛說：『他就是那個除糞的人。』當時，世尊因此因緣就說了個譬喻：『就像污泥中生長出香潔的蓮花。大王，有眼睛的人會取這朵花嗎？』國王說：『世尊，花非常香潔，應當取來裝飾。污泥應當看作是母胎，胎中產生了功德之花。』當時，國王對佛說：『那人真是得到了善利，不可思議。從今以後，請允許我供養這位比丘四事（飲食、衣服、臥具、醫藥），使他無所缺乏。』
施食的緣起
《救面然餓鬼經》中記載，阿難（佛陀的十大弟子之一）急忙來到佛的住所，稟告說：『世尊，我昨天晚上見到一個面然餓鬼（一種餓鬼的名字），身體羸弱枯瘦，極其醜陋。臉上燃燒著火焰，他的咽喉細如針。頭髮蓬亂，毛髮和爪子又長又利，身體好像揹負著重物。他對我說：『你三天之內必定會命終，然後生到餓鬼道中。』我立即問道：『有什麼方法可以免除這種痛苦？』餓鬼回答說：『你如果佈施給恒河沙數那麼多的餓鬼以及婆羅門。』
【English Translation】 English version He mercifully allowed me to leave home. The Buddha said, 'Welcome, Bhikkhu (monk).' At that time, the five hundred thieves' entire attire transformed into the three robes (the clothing of Buddhist monks), and their natural alms bowls and dignified demeanor all became those of Shramanas (Buddhist monks).
Converting the Dung Remover
The Sutra and Vinaya Differences state: In Shravasti (an ancient Indian city), there was a Chandala (an untouchable in the Indian caste system) child who made a living by removing dung. The World-Honored One saw him from afar and called out to him. The man replied, 'I carry unclean dung and dare not approach.' The Buddha said, 'I wish to convert you.' He then took the man's hand and led him to the bank of the Ganges River to bathe his body. He then brought him to Jetavana Monastery and had the Bhikkhus ordain him as a Shramana. The man was encouraged to be diligent and assiduous, making daily progress. In less than ten days, he attained the Arhat fruit (a stage of enlightenment in Buddhism), his six supernormal powers were clear and penetrating, and he could freely submerge and emerge. He went to a large square stone and sat in the center, mending his old clothes. The king heard that the Buddha had converted a Chandala child and thought, 'The Buddha is from the Shakya clan, a noble family. His disciples all come from the four castes (Brahmin, Kshatriya, Vaishya, Shudra). They come to the palace to receive offerings and donations. How should I pay my respects? I should go and question the Tathagata (Buddha).' The king saw the Bhikkhu being worshiped by the devas (gods). The Bhikkhu saw the king and disappeared into the stone, then reappeared from the stone. The king went to the Buddha's residence and asked, 'What is the name of that Bhikkhu? He has such divine power.' The Buddha said, 'He is the dung remover.' At that time, the World-Honored One, because of this cause and condition, spoke a parable: 'It is like a fragrant and pure lotus flower growing out of muddy water. O King, would a person with eyes take this flower?' The king said, 'World-Honored One, the flower is extremely fragrant and pure, and should be taken to adorn oneself. The mud should be seen as the womb, from which the flower of merit is produced.' At that time, the king said to the Buddha, 'That man has truly obtained great benefit, it is inconceivable. From now on, I request to provide this Bhikkhu with the four requisites (food, clothing, bedding, and medicine), so that he lacks nothing.'
The Origin of Food Offering
The Sutra of Saving the Flaming-Mouth Hungry Ghost states: Ananda (one of the Buddha's ten great disciples) hurriedly came to the Buddha's residence and reported, 'World-Honored One, last night I saw a flaming-mouth hungry ghost (a type of hungry ghost), whose body was emaciated and withered, extremely ugly. Flames were burning on his face, and his throat was as thin as a needle. His hair was disheveled, and his hair and claws were long and sharp, his body seemed to be carrying a heavy load. He said to me, 'You will surely die within three days and be reborn in the realm of hungry ghosts.' I immediately asked, 'What method can I use to avoid this suffering?' The hungry ghost replied, 'If you give alms to hungry ghosts as numerous as the sands of the Ganges River, as well as to Brahmins.'
羅門並諸仙等飲食。汝得增壽。世尊。我今云何得免此苦。佛言。汝今勿怖。有陀羅尼名一切德光無量威力。即說咒曰。那摩薩縛怛他揭多縛路枳帝唵三跋啰三跋啰吽。先取飲食安置凈盤。誦咒七遍。于門內立展臂戶外。置盤凈地彈指七下散擲四方。其恒河沙數餓鬼前各有摩伽陀斛四斛九斗飲食。如是鬼等遍皆飽滿。是諸餓鬼吃此食已。悉舍鬼身盡得生天。若四等弟子若能常誦此咒奉施飲食。是人即得具足無量功德。顏色鮮潔壽命延長。是諸餓鬼常來擁護。具足吉祥安樂。
目連救母
盂蘭盆經云。大目犍連始得六通。欲度父母報乳哺之恩。即以道眼觀視世間。見其亡母生餓鬼中。不見飲食皮骨連立。目連悲哀。即以缽盛飯往餉其母。母得缽飯便以左手接缽右手摶食。食未入口化成火炭遂不得食。目連大叫悲號涕泣。馳還白佛。具陳如此。佛言。汝母罪根深結。非汝一人力所奈何。汝雖孝順聲動天地。天神地祇亦不能奈何。當須十方眾僧威神之力乃得解脫。吾今當說救濟之法。令一切難皆離憂苦。當於七月十五日為七世父母及現在父母具飯百味五果。汲灌盆器。盡世甘美以著盆中。供養十方大德眾僧。供養此等自恣僧者。若現在父母壽命百年無病無一切苦惱之患。乃至七世父母出離三途餓鬼之苦。生人天
【現代漢語翻譯】 現代漢語譯本 羅門以及眾仙人等的飲食，你因此可以增壽。』世尊，我現在要如何才能免除這種痛苦？』 佛說：『你現在不要害怕。有一種陀羅尼，名為一切德光無量威力，現在就說這個咒語：那摩薩縛怛他揭多縛路枳帝唵三跋啰三跋啰吽。先取飲食安置在乾淨的盤子里，誦咒七遍。在門內站立，手臂伸向戶外，將盤子放在乾淨的地上，彈指七下，向四方散擲。這樣，恒河沙數般的餓鬼面前，各自都有摩伽陀斛四斛九斗的飲食。這些餓鬼等都遍皆飽滿。這些餓鬼吃完這些食物后，都捨棄鬼身，全部得以往生天界。如果四眾弟子如果能夠經常誦持此咒，奉施飲食，這個人就能具足無量的功德，容顏鮮艷光潔，壽命延長。這些餓鬼會常來擁護，具足吉祥安樂。
目連救母
《盂蘭盆經》中說：大目犍連（Mahāmaudgalyāyana）剛得到六神通，想要救度父母，報答乳哺之恩。就用道眼觀察世間，看見他死去的母親生在餓鬼道中，沒有飲食，皮骨相連。目連（Mahāmaudgalyāyana）非常悲哀，就用缽盛飯去供養他的母親。他的母親得到缽飯，便用左手接缽，右手抓飯。食物還沒入口，就化成了火炭，最終無法食用。目連（Mahāmaudgalyāyana）大聲叫喊，悲號涕泣，跑回去稟告佛陀，詳細陳述了這件事。佛陀說：『你母親的罪根深重，不是你一個人的力量所能奈何的。你雖然孝順，聲動天地，天神地祇也不能奈何。應當依靠十方眾僧的威神之力，才能得到解脫。我現在當說救濟之法，令一切苦難都遠離憂愁痛苦。應當在七月十五日，為七世父母以及現在的父母，準備飯食百味五果，汲取灌洗的盆器，用盡世間的甘美之物放在盆中，供養十方大德眾僧。供養這些自恣僧人，如果現在的父母壽命能活到一百歲，沒有疾病，沒有一切苦惱的憂患，乃至七世父母都能出離三途餓鬼的痛苦，往生人天道。』
【English Translation】 English version 『The food of Brahmins and all the immortals will increase your lifespan.』 『World-Honored One, how can I escape this suffering now?』 The Buddha said, 『Do not be afraid now. There is a Dharani called All Virtues Light Immeasurable Power. Now I will recite this mantra: Namo Sarva Tathagata Virokite Om Sambhara Sambhara Hum. First, take the food and place it on a clean plate. Recite the mantra seven times. Stand inside the door, extend your arm outside, place the plate on the clean ground, snap your fingers seven times, and scatter it in all directions. In this way, each of the hungry ghosts, as numerous as the sands of the Ganges River, will have four Magadha pecks and nine dou of food. All these hungry ghosts will be completely full. After these hungry ghosts eat this food, they will all abandon their ghost bodies and be reborn in the heavens. If the fourfold disciples can constantly recite this mantra and offer food, they will obtain immeasurable merit, have a fresh and radiant complexion, and their lifespan will be extended. These hungry ghosts will always come to protect them, and they will have auspiciousness, joy, and peace.
Maudgalyāyana Saves His Mother
The Ullambana Sutra says: Mahāmaudgalyāyana (Great Maudgalyāyana) had just attained the six supernormal powers. He wanted to deliver his parents to repay their kindness of nursing and feeding him. He used his divine eye to observe the world and saw that his deceased mother was born among the hungry ghosts. She had no food and her skin and bones were connected. Mahāmaudgalyāyana (Great Maudgalyāyana) was very sad, so he filled a bowl with rice and went to offer it to his mother. His mother received the bowl of rice and used her left hand to receive the bowl and her right hand to grab the food. Before the food entered her mouth, it turned into burning coals and she could not eat it. Mahāmaudgalyāyana (Great Maudgalyāyana) cried out loudly, weeping and wailing. He rushed back to report to the Buddha and explained the matter in detail. The Buddha said, 『Your mother』s roots of sin are deeply entrenched. It is not something that you alone can do anything about. Although you are filial and your voice moves heaven and earth, the gods of heaven and earth cannot do anything about it either. You must rely on the majestic power of the Sangha of the ten directions to be liberated. I will now speak of the method of salvation, so that all difficulties can be separated from sorrow and suffering. On the fifteenth day of the seventh month, prepare a hundred flavors of food and five fruits for your parents of seven lifetimes and your present parents. Draw water to fill the basins and vessels, and use all the delicious things of the world to put in the basins, and offer them to the virtuous Sangha of the ten directions. By making offerings to these self-willed monks, if your present parents can live to be a hundred years old, they will be free from disease and all suffering and distress. Even your parents of seven lifetimes will be able to escape the suffering of the three evil paths and hungry ghosts, and be reborn in the realms of humans and gods.』
中福樂無極。是佛弟子修孝順者應唸唸中常憶父母。年年七月十五日為作盂蘭盆施佛及僧。
佛救嬰兒
觀佛三昧經云。舍衛國有長者名曰財德。有子年始五歲。父常教子稱南無佛。散脂鬼神飢火所逼接取嬰兒。嬰兒稱南無佛。鬼王噤口不能得食。但眼出火。嬰兒驚怖稱南無佛。世尊天耳遙聞。佛以神力到曠野澤。放白毫光照怖小兒。鬼王舉一大石欲擲世尊。佛入火光三昧燒曠野澤大地洞然。光中化佛讚歎慈心。鬼猶不伏。時金剛神手奮金杵揮大利劍擬鬼王額。鬼王驚怖抱持小兒長跪上佛白言。世尊惟愿慈愛救我生命。世尊猶如慈父撫慰鬼王。密邇金剛來鬼王言。汝今速伏歸佛法僧及受五戒。汝若不伏碎如微塵。鬼王合掌白佛言。我恒啖人。今者不殺當食何物。佛來鬼王。汝但不殺。我來弟子常施汝食。乃至法滅以我力故令汝飽滿。鬼王聞已歡喜作禮。受三皈依及受五戒。曠野鬼王白金剛神。因大德故得服甘露無上法味。
金剛請食
寶積經云。爾時密跡金剛力士白佛言。唯佛大聖就我曠野鬼王鄙舍。垂意小食化鬼神眾。妖魅之物見如來尊。聽聞經法便當捐棄嗔恚毒害。時佛嘿然受請。佛與大眾俱至其舍。受飯食已。密跡白佛言。唯愿弘慈應時演法。佛言。當奉篤信善從道法。睹清白理知不
【現代漢語翻譯】 現代漢語譯本：中福樂是無止境的。作為佛的弟子，修習孝順的人應當念念不忘父母的恩情，每年七月十五日為他們舉辦盂蘭盆法會，供養佛和僧眾。
佛陀拯救嬰兒
《觀佛三昧經》中記載，舍衛國有一位名叫財德的長者，他有一個五歲的兒子。財德經常教兒子念『南無佛』（皈依佛陀）。散脂鬼神（護法神之一，也指大力鬼神）因飢火所逼，抓走了這個嬰兒。嬰兒唸誦『南無佛』。鬼王（鬼神之王）閉口無法吞食，只能眼中冒火。嬰兒驚恐萬分，繼續唸誦『南無佛』。世尊（對佛的尊稱）用天耳遙遠地聽到了這一切。佛陀用神通來到曠野沼澤，放出白毫光（佛陀眉間白毫所放之光）照亮驚恐的嬰兒。鬼王舉起一塊巨石，想要投向世尊。佛陀進入火光三昧（一種禪定狀態），燃燒曠野沼澤，大地都震動起來。光中化現的佛讚歎慈悲之心。鬼王仍然不肯屈服。這時，金剛神（佛教護法神）手持金杵（一種法器），揮舞利劍，對準鬼王的額頭。鬼王驚恐萬分，抱著嬰兒長跪在佛前，說道：『世尊，懇請您慈悲，救我的性命。』世尊如同慈父般安撫鬼王。金剛神靠近鬼王，說道：『你現在立刻皈依佛法僧（佛教三寶），並受持五戒（佛教基本戒律）。如果你不服從，我就把你粉碎成微塵。』鬼王合掌對佛說：『我一直以人為食，現在不殺人，我該吃什麼呢？』佛告訴鬼王：『你只要不殺生，我的弟子會經常佈施食物給你。乃至佛法滅盡，我也會用我的力量讓你飽足。』鬼王聽后歡喜作禮，受了三皈依（皈依佛、法、僧）和五戒。曠野鬼王對金剛神說：『因為您的恩德，我才能得到甘露般的無上法味。』
金剛神請佛用餐
《寶積經》中記載，當時密跡金剛力士（佛教護法神）對佛說：『偉大的佛陀，請您到我曠野鬼王的簡陋住所，賞光用些小食，以此來教化鬼神大眾。讓那些妖魅之物見到如來（佛的稱號）尊顏，聽聞經法，就能捨棄嗔恚和毒害。』當時佛陀默然接受了邀請。佛陀與大眾一同來到金剛力士的住所，用完飯食后，密跡金剛對佛說：『懇請您弘揚慈悲，及時演說佛法。』佛說：『應當奉行篤信，善於遵循道法，洞察清凈的真理，明白不……』
【English Translation】 English version: The happiness of Zhongfu (a state of well-being) is limitless. As disciples of the Buddha who cultivate filial piety, they should constantly remember their parents in every thought. Every year on the fifteenth day of the seventh month, they should hold the Ullambana Festival (a Buddhist festival to offer food to monks and transfer merit to deceased ancestors) to make offerings to the Buddha and the Sangha (Buddhist monastic community).
The Buddha Saves an Infant
The Contemplation on the Buddha Samadhi Sutra states: In Shravasti (an ancient Indian city), there was a wealthy man named Caide (meaning 'Wealth Virtue'). He had a five-year-old son. Caide often taught his son to recite 'Namo Buddha' (Homage to the Buddha). A Rakshasa (a type of demon) spirit, driven by hunger, seized the infant. The infant recited 'Namo Buddha'. The Rakshasa king (king of the Rakshasas) closed his mouth, unable to eat, but fire blazed from his eyes. The infant, terrified, continued to recite 'Namo Buddha'. The World-Honored One (a title for the Buddha) heard this from afar with his divine ear. The Buddha used his divine power to arrive at the wilderness swamp, emitting a white ray of light (the light emitted from the white hair between the Buddha's eyebrows) to illuminate the frightened child. The Rakshasa king raised a large stone, intending to throw it at the World-Honored One. The Buddha entered the Fire Light Samadhi (a state of meditative absorption), burning the wilderness swamp, causing the earth to tremble. The Buddha manifested in the light, praising the compassionate heart. The Rakshasa king still refused to submit. At this time, the Vajra (a thunderbolt-like weapon and symbol of indestructible strength) spirit (a Buddhist protector deity) wielded a golden vajra (a ritual object) and brandished a sharp sword, aiming at the Rakshasa king's forehead. The Rakshasa king, terrified, embraced the infant and knelt before the Buddha, saying: 'World-Honored One, I beseech you to have compassion and save my life.' The World-Honored One comforted the Rakshasa king like a compassionate father. The Vajra spirit approached the Rakshasa king and said: 'You must now take refuge in the Buddha, Dharma (Buddhist teachings), and Sangha (Buddhist monastic community), and uphold the Five Precepts (basic Buddhist ethical guidelines). If you do not submit, I will crush you into dust.' The Rakshasa king joined his palms and said to the Buddha: 'I have always eaten humans. If I do not kill now, what shall I eat?' The Buddha told the Rakshasa king: 'As long as you do not kill, my disciples will often give you food. Even until the Dharma disappears, I will use my power to keep you full.' Upon hearing this, the Rakshasa king rejoiced and paid homage, taking the Three Refuges (Buddha, Dharma, Sangha) and the Five Precepts. The wilderness Rakshasa king said to the Vajra spirit: 'Because of your great virtue, I am able to partake of the nectar-like supreme Dharma flavor.'
The Vajra Spirit Invites the Buddha to a Meal
The Ratnakuta Sutra states: At that time, the Secret Traces Vajra Strongman (a Buddhist protector deity) said to the Buddha: 'Great Buddha, please come to my humble abode of the wilderness Rakshasa king, and grace us with a small meal, in order to teach the Rakshasa masses. Let those demonic beings see the face of the Tathagata (another title for the Buddha), hear the Dharma, and abandon anger and harm.' At that time, the Buddha silently accepted the invitation. The Buddha and the assembly went together to the Vajra Strongman's abode. After finishing the meal, the Secret Traces Vajra said to the Buddha: 'I beseech you to propagate compassion and expound the Dharma in a timely manner.' The Buddha said: 'One should uphold firm faith, be good at following the Dharma, perceive the pure truth, and understand not...'
忘果。寧失身命不犯非義。仁慈不殺。不與不取。不為邪淫。不犯妄語．兩舌．惡口．綺語．嫉妒．恚癡。不犯十惡。身行十善亦勸人行。常奉等信。見諸沙門奉戒具法勤精修行志存思道。見諸善友及佛弟子。常行恭恪常追侍從。常奉斯等諸善知識。救濟危厄而勸化人。施致大富。持戒生天。博聞大智。修行合道。佈施大財。慳貪餓鬼。持戒．忍辱．精進．一心．智慧人道。犯戒地獄。嗔恚醜陋懈怠廢道亂意墮罪。愚癡投冥。善惡果報由身口意。時密跡金剛力士及五百子聞是法已。得無生法忍。
鬼母尋子
雜寶藏經云。爾時大鬼神王名曰般阇迦。其妻親產五百鬼子。皆有大力士之力。其最小兒字嬪伽羅。華言愛兒。面貌端正。此鬼子母兇妖暴虐。殺人兒女以自啖食。人民患之仰告世尊。世尊憐愍眾生。即取其子嬪伽羅覆于缽下。鬼子母飛行天下七日之中推求不得。愁憂懊惱。傳聞他言云。佛世尊有一切智。即至佛所問兒所在。佛即答言。汝有五百子。唯失一子。何故苦惱愁憂而推覓耶。世間人民或有一子或三五子。而汝殺害啖食。鬼子母白佛言。我今若得嬪伽羅者。終不更殺世人之子。佛即使鬼子母見嬪伽羅在於缽下。令五百子盡其神力不能得取。還求于佛。佛言。汝今若能受三皈五戒。盡形壽不殺生
【現代漢語翻譯】 現代漢語譯本： 忘卻惡果。寧可失去生命也不做不合道義的事。仁慈不殺生。不拿不屬於自己的東西。不做邪淫之事。不說謊，不兩舌，不說惡語，不說綺語。不嫉妒，不嗔恚，不愚癡。不做十惡之事。身體力行十善，也勸別人行十善。常常信奉平等之心。見到各位沙門（出家修道的人）奉持戒律，具備修行方法，勤奮精進地修行，心懷思道的志向。見到各位善友以及佛弟子，常常恭敬，常常追隨侍奉。常常信奉這些善知識。救濟危難，勸化他人。佈施可以獲得大富，持戒可以昇天，博學可以獲得大智慧，修行可以與道相合。吝嗇貪婪會墮入餓鬼道，持戒、忍辱、精進、一心、智慧可以進入人道。犯戒會墮入地獄，嗔恚會導致醜陋，懈怠會荒廢道業，心意散亂會墮入罪惡，愚癡會墮入黑暗。善惡的果報都由身口意所造。
當時，密跡金剛力士（佛教護法神）以及五百個眷屬聽聞這些佛法后，獲得了無生法忍（對事物不再執著，證悟真理的境界）。
鬼母尋子
《雜寶藏經》中記載：當時，有一位大鬼神王名叫般阇迦（意為『五頂』）。他的妻子生了五百個鬼子，個個都有大力士的力量。其中最小的兒子名叫嬪伽羅（意為『愛兒』），相貌端正。這位鬼子母性情兇殘暴虐，殺害人類的子女來吃。人民深受其害，於是向世尊（釋迦牟尼佛的尊稱）求救。世尊憐憫眾生，於是將鬼子母的兒子嬪伽羅用缽蓋住。鬼子母在天下飛行尋找了七天，也沒能找到，感到非常憂愁懊惱。她聽說佛世尊具有一切智慧，於是來到佛的住所，詢問兒子的下落。佛回答說：『你有五百個兒子，僅僅失去一個兒子，為什麼如此苦惱憂愁地尋找呢？世間人民有的只有一個兒子，有的有三五個兒子，而你卻殺害吃掉他們。』鬼子母對佛說：『如果我能找回嬪伽羅，我發誓以後再也不殺害世人的孩子了。』佛於是讓鬼子母看見嬪伽羅就在缽下。鬼子母讓五百個兒子用盡神力，也無法將嬪伽羅取出。於是又來求助於佛。佛說：『你現在如果能夠接受三皈五戒，終身不殺生，我就把嬪伽羅還給你。』
【English Translation】 English version: Forgetting evil consequences. Rather lose one's life than commit unrighteousness. Be benevolent and do not kill. Do not take what is not given. Do not engage in sexual misconduct. Do not lie, slander, speak harsh words, or engage in frivolous talk. Do not be jealous, angry, or foolish. Do not commit the ten evils. Practice the ten virtues with body, speech, and mind, and encourage others to do the same. Always uphold equality and faith. When seeing monks (Shramanas) who uphold the precepts, possess the methods of practice, diligently cultivate, and aspire to contemplate the path, when seeing good friends and disciples of the Buddha, always be respectful, always follow and serve them. Always support such virtuous teachers. Rescue those in danger and persuade people to do good. Giving alms leads to great wealth, upholding precepts leads to rebirth in heaven, extensive learning leads to great wisdom, and practice leads to union with the Tao. Stinginess and greed lead to the realm of hungry ghosts, upholding precepts, patience, diligence, one-pointedness, and wisdom lead to the human realm. Breaking precepts leads to hell, anger leads to ugliness, laziness wastes the path, a distracted mind leads to sin, and foolishness leads to darkness. The consequences of good and evil are determined by body, speech, and mind. At that time, the Vajra Warrior Guhya-pati (a Buddhist protector deity) and his five hundred attendants, upon hearing these teachings, attained the 'non-origination forbearance' (a state of non-attachment and realization of truth).
The Demon Mother Seeks Her Son The Za Bao Zang Jing (Miscellaneous Treasures Sutra) states: At that time, there was a great demon king named Pañcika (meaning 'five-crested'). His wife gave birth to five hundred demon children, all of whom possessed the strength of mighty warriors. The youngest son was named Piṅgala (meaning 'beloved child'), and he had a handsome appearance. This demon mother was fierce and cruel, killing and eating the children of humans. The people suffered greatly and appealed to the World Honored One (a title for Shakyamuni Buddha) for help. The World Honored One, out of compassion for all beings, took the demon mother's son Piṅgala and covered him with a bowl. The demon mother flew throughout the world for seven days, searching but unable to find him, and felt very sad and distressed. She heard that the World Honored One Buddha possessed all wisdom, so she went to the Buddha's residence and asked about the whereabouts of her son. The Buddha replied, 'You have five hundred sons, and you only lost one son. Why are you so distressed and searching for him? The people of the world have only one son, or three or five sons, and you kill and eat them.' The demon mother said to the Buddha, 'If I can find Piṅgala, I vow never to kill the children of humans again.' The Buddha then allowed the demon mother to see Piṅgala under the bowl. The demon mother had her five hundred sons use all their power, but they could not take Piṅgala out. So she turned to the Buddha for help again. The Buddha said, 'If you can now accept the Three Refuges and the Five Precepts, and abstain from killing for the rest of your life, I will return Piṅgala to you.'
。當還汝子。鬼子母即依佛來受皈依。五戒三歸已訖。即還其子。佛言。汝好持戒。汝是迦葉佛時羯肌王女。以不持戒故受是鬼報。
小兒施土
賢愚因緣經云。世尊與阿難入城乞食。見群小兒于道中戲。共聚地土造作屋舍及作倉庫。以土為米。有一小兒遙見佛來生布施心。即取倉中名為米者取以施佛。佛即低頭受土。與阿難言。持土涂我房地。阿難持還精舍即涂房地。佛告阿難。曏者小兒歡喜施土足涂房地。緣斯功德。我般涅槃百歲之後。當作國王。字阿輸迦。其次小兒當作大臣。共領閻浮提一切國土。興隆三寶廣設供養。分佈舍利遍閻浮提。當爲我設八萬四千塔。阿難白佛言。施一掬之土乃有如此多塔之報。佛言。昔有國王名波塞奇。有佛出世名曰弗沙。王與諸臣供養佛僧。時王心自念言。今此大國人民之類。常得見佛禮拜供養。其餘小國各處違僻。人民之類無由修福。就當圖𥁞佛之形像分佈諸國一切人民。咸令供養。即召𥁞師多𥁞佛像。得八萬四千。感於多塔之報。
楊枝凈水
請觀音經云。爾時毗舍離國有長者名月蓋。往詣佛所白佛言。此國人民遇大惡病。良醫耆婆盡其道術所不能救。唯愿天尊慈愍一切救濟病苦令得無患。爾時世尊告長者言。去此不遠正立西方。有佛名無量壽。彼
【現代漢語翻譯】 現代漢語譯本：當歸還你的孩子。鬼子母（Hariti，意為『鬼子之母』）就依從佛陀前來接受皈依。五戒和三皈依完畢后，就歸還了她的孩子。佛說：『你要好好持戒。你過去在迦葉佛（Kasyapa Buddha）時期是羯肌王（Karkati）的女兒，因為不持戒的緣故，所以受到做鬼的報應。』
小兒施土
《賢愚因緣經》中說，世尊（Lord Buddha）與阿難（Ananda）進入城中乞食。看見一群小孩在道路中嬉戲，共同聚集泥土建造房屋和倉庫，用泥土當作米。其中有一個小孩遠遠看見佛陀前來，生起佈施的心，就從倉庫中取出名為『米』的泥土來佈施給佛陀。佛陀就低下頭接受了泥土，並對阿難說：『拿這些泥土塗抹我的房間地面。』阿難拿著泥土回到精舍，就塗抹了房間地面。佛告訴阿難：『先前那個小孩歡喜地佈施泥土，足夠塗抹房間地面，因為這個功德，我涅槃（Parinirvana，意為『完全的寂滅』）一百年後，會成為國王，名字叫做阿輸迦（Asoka）。其次的小孩會成為大臣，共同統治閻浮提（Jambudvipa，意為『人世間』）的一切國土，興隆三寶（Three Jewels，意為『佛、法、僧』），廣泛地設定供養，分佈舍利（Sarira，意為『遺骨』）遍佈閻浮提。將會為我建造八萬四千座塔。』阿難問佛說：『佈施一捧泥土，竟然有如此建造眾多佛塔的果報。』佛說：『過去有一位國王名叫波塞奇（Pasenadi），有佛出世，名叫弗沙（Phussa Buddha）。國王和各位大臣供養佛和僧眾。當時國王心中自己想：現在這個大國的人民，常常能夠見到佛，禮拜供養。其餘小國地處偏遠，人民沒有機會修福。就應當繪製佛的形像，分佈到各個國家，讓所有人民都能夠供養。』於是召集畫師繪製了許多佛像，得到八萬四千座，感得建造眾多佛塔的果報。
楊枝凈水
《請觀音經》中說，當時毗舍離國（Vaisali）有一位長者名叫月蓋（Candra-mukha），前往佛陀處稟告佛陀說：『這個國家的人民遇到大惡病，良醫耆婆（Jivaka）用盡他的醫術也不能救治。唯愿天尊（Lord of Gods）慈悲憐憫一切，救濟病苦，使他們能夠沒有疾病。』當時世尊告訴長者說：『從這裡向正西方走不遠的地方，有一尊佛名叫無量壽（Amitabha Buddha）。』
【English Translation】 English version: 'When you return your child.' Hariti (meaning 'Mother of Demons') then came to the Buddha to take refuge. After the Five Precepts and Three Refuges were completed, she returned her child. The Buddha said, 'You must uphold the precepts well. In the time of Kasyapa Buddha, you were the daughter of King Karkati. Because you did not uphold the precepts, you received the retribution of being a demon.'
Offering Soil by a Child
The Sutra of the Wise and Foolish relates: The World-Honored One (Lord Buddha) and Ananda entered a city to beg for food. They saw a group of children playing in the road, gathering earth to build houses and warehouses, using earth as rice. One child, seeing the Buddha from afar, developed a mind of generosity. He took what was called 'rice' from the warehouse and offered it to the Buddha. The Buddha lowered his head and accepted the soil, saying to Ananda, 'Use this soil to plaster the floor of my room.' Ananda took it back to the monastery and plastered the floor. The Buddha told Ananda, 'The child who joyfully offered soil to plaster the floor, because of this merit, one hundred years after my Parinirvana (meaning 'complete extinction'), he will become a king named Asoka. The next child will become a minister, jointly ruling all the lands of Jambudvipa (meaning 'the world of humans'), promoting the Three Jewels (meaning 'Buddha, Dharma, Sangha'), widely establishing offerings, and distributing Sarira (meaning 'relics') throughout Jambudvipa. He will build eighty-four thousand stupas for me.' Ananda asked the Buddha, 'Offering a handful of soil results in such a reward of building so many stupas?' The Buddha said, 'In the past, there was a king named Pasenadi. A Buddha appeared in the world named Phussa Buddha. The king and his ministers made offerings to the Buddha and the Sangha. At that time, the king thought to himself, 'Now, the people of this great country can often see the Buddha, pay homage, and make offerings. The people of other small countries in remote places have no opportunity to cultivate merit. We should draw images of the Buddha and distribute them to all countries, so that all people can make offerings.' He then summoned artists to draw many images of the Buddha, obtaining eighty-four thousand, which resulted in the reward of building many stupas.'
Willow Branch and Pure Water
The Sutra of Inviting Avalokitesvara states: At that time, in the country of Vaisali, there was a wealthy man named Candra-mukha, who went to the Buddha and said, 'The people of this country are suffering from a great epidemic. The skilled physician Jivaka has exhausted his medical skills but cannot cure them. I pray that the Lord of Gods will have compassion on all, relieve their suffering, and enable them to be free from illness.' At that time, the World-Honored One told the wealthy man, 'Not far from here, directly to the west, there is a Buddha named Amitabha Buddha.'
有菩薩名觀世音及大勢至。恒以大悲救濟苦厄。汝今應當向彼作禮。為眾生故當請彼佛及二菩薩。說是語時。于佛光中得見西方無量壽佛並二菩薩。如來神力。佛二菩薩放大光明。照毗舍離皆作金色。時毗舍離人即具楊枝凈水授與觀世音菩薩。大悲觀世音憐愍救護。普教一切眾生。應當一心稱南無佛．南無法．南無僧．南無觀世音菩薩摩訶薩。大悲大名稱。救護苦厄者。爾時觀世音菩薩白佛言。我今當說十方諸佛救護眾生神咒。誦持此咒者免離怖畏刀杖毒害及與疾病令得無患。說是語時。毗舍離人平復如本。
采華獻佛
賢愚因緣經云。世尊游羅閱祗城。時王使數百千宮女采華。一日大小男子婦女俱出采華。采已持還入城。遙見世尊相好威光巍巍堂堂如星中月。若日初出照于天下。與男女眾等前後圍繞。俱往佛所稽首作禮而白佛言。人命難保。佛世難遇。經法難值。今已值遇。猶病得醫。我既貧賤。加屬縣官[革*(立-一+可)]縲禁約。恒不自在。國王嚴來令采華貢。常以他故設失時節或復見誅。佛聖出世。億劫希有。寧棄身命以華上佛並散聖眾。因受慈誨聽察深法無窮之慧。我從無數劫為利慾害不可稱載。未曾為法而不惜命。今供世尊三寶之華。縱使見害不墮苦痛必生善處。卻自皈命一心重禮。佛
【現代漢語翻譯】 現代漢語譯本：有兩位菩薩，名為觀世音（Avalokiteśvara，觀察世間聲音的菩薩）及大勢至（Mahāsthāmaprāpta，以智慧之光普照一切，令眾生解脫血光刀兵之災的菩薩）。他們總是以大慈悲心救濟眾生的苦難。你們現在應當向他們作禮。爲了眾生的緣故，應當祈請佛陀以及這兩位菩薩。說完這些話的時候，在佛陀的光芒中得見西方無量壽佛（Amitābha，也稱阿彌陀佛）以及兩位菩薩。如來的神力，佛陀和兩位菩薩放出大光明，照耀毗舍離（Vaishali，古印度城市名），都變成金色。當時毗舍離人立刻將楊枝凈水交給觀世音菩薩。大悲觀世音菩薩憐憫救護，普遍教導一切眾生，應當一心稱念南無佛（Namo Buddhaya，皈依佛）、南無法（Namo Dharmaya，皈依法）、南無僧（Namo Sanghaya，皈依僧）、南無觀世音菩薩摩訶薩（Namo Avalokiteśvaraya Bodhisattvaya Mahāsattvaya，皈依觀世音大菩薩）。大慈大悲，名聲遠揚，救護眾生苦難的人。這時觀世音菩薩對佛說，我現在應當宣說十方諸佛救護眾生的神咒。誦持這個咒語的人，可以免除對刀杖、毒害以及疾病的恐懼，得到平安無事。說完這些話的時候，毗舍離人恢復如初。
賢愚因緣經中記載，世尊游化到羅閱祗城（Rajagriha，王舍城）。當時國王派遣數百千宮女去採花。有一天，大小男子婦女都出去採花。採完花后，拿著花返回城裡。遠遠地看見世尊相貌莊嚴，威光顯赫，如同星星中的月亮，又像初升的太陽照耀天下。與男女大眾等前後圍繞。一起前往佛陀處，稽首作禮，對佛說，人命難以保全，佛陀出世難以遇到，佛經佛法難以值遇，現在已經值遇，就像生病的人得到醫生。我們既貧窮又卑賤，又隸屬於縣官，受到束縛和禁約，常常不自由。國王嚴厲地命令我們採花進貢，常常因為其他緣故耽誤時節，或者會被處死。佛陀聖者出世，億萬劫都難以遇到。寧願捨棄身命，用鮮花供養佛陀，並散給聖眾。因此接受慈悲教誨，聽聞觀察深奧的佛法，獲得無窮的智慧。我從無數劫以來，爲了利益和慾望，造作了不可稱量的罪業。未曾爲了佛法而不惜生命。現在用三寶之花供養世尊。即使因此被殺害，也不會墮入痛苦，必定會往生善處。然後各自皈依，一心恭敬地禮拜佛陀。
【English Translation】 English version: There are two Bodhisattvas named Avalokiteśvara (the Bodhisattva who observes the sounds of the world) and Mahāsthāmaprāpta (the Bodhisattva who illuminates all with the light of wisdom, liberating beings from the calamities of bloodshed and weapons). They are always saving beings from suffering with great compassion. You should now pay homage to them. For the sake of all beings, you should invite the Buddha and these two Bodhisattvas. As these words were spoken, Amitābha (also known as Amitayus), the Buddha of Immeasurable Life in the Western Pure Land, and the two Bodhisattvas were seen in the light of the Buddha. By the power of the Tathagata, the Buddha and the two Bodhisattvas emitted great light, illuminating Vaishali (an ancient Indian city) and turning it all golden. At that time, the people of Vaishali immediately handed willow branches and pure water to Avalokiteśvara Bodhisattva. The greatly compassionate Avalokiteśvara, with pity and protection, universally taught all beings that they should wholeheartedly recite Namo Buddhaya (Homage to the Buddha), Namo Dharmaya (Homage to the Dharma), Namo Sanghaya (Homage to the Sangha), Namo Avalokiteśvaraya Bodhisattvaya Mahāsattvaya (Homage to the Great Bodhisattva Avalokiteśvara). He is greatly compassionate, with a far-reaching reputation, and saves beings from suffering. At that time, Avalokiteśvara Bodhisattva said to the Buddha, 'I shall now speak the divine mantra of the Buddhas of the ten directions to protect all beings. Those who recite and uphold this mantra can be free from the fear of swords, staffs, poisons, and diseases, and attain peace and well-being.' As these words were spoken, the people of Vaishali were restored to their original state.
The Sutra of the Wise and Foolish relates: The World-Honored One was traveling in the city of Rajagriha (王舍城). At that time, the king sent hundreds of thousands of palace women to gather flowers. One day, men and women, young and old, all went out to gather flowers. After gathering the flowers, they carried them back to the city. From afar, they saw the World-Honored One's dignified appearance and majestic light, like the moon among the stars, or like the rising sun illuminating the world. Surrounded by men and women, they went to the Buddha, bowed their heads, and said to the Buddha, 'Human life is difficult to preserve, it is difficult to encounter a Buddha, and it is difficult to encounter the Dharma. Now we have encountered it, like a sick person finding a doctor. We are both poor and lowly, and we belong to the county officials, subject to their restraints and restrictions, and are often not free. The king strictly orders us to gather flowers as tribute, and we often miss the season for other reasons, or we may be executed. It is rare for a Buddha to appear in the world, even in billions of kalpas. We would rather give up our lives to offer flowers to the Buddha and scatter them among the holy assembly. Therefore, we receive compassionate teachings, listen to and observe the profound Dharma, and gain infinite wisdom. From countless kalpas, for the sake of profit and desire, I have committed immeasurable sins. I have never spared my life for the sake of the Dharma. Now I offer the flowers of the Three Jewels to the World-Honored One. Even if I am killed for this, I will not fall into suffering, and I will surely be reborn in a good place.' Then they each took refuge and respectfully bowed to the Buddha with one mind.
知其念發斯善意甚慈愍之。具為敷講大乘之法。六度無極．四等．四恩．三脫．菩提。諸采華人皆發道意。心解佛慧。至不退轉無所從生。佛與授記后當作佛號曰妙華。
燃燈不滅
賢愚因緣經云。舍衛國有一貧女名曰難陀。貧窮孤獨。見諸國王臣民皆供養佛。心自思惟。我之宿罪生處貧賤。雖值福田無有種子。酸切感傷深自咎悔。便行乞丐以俟微供。竟日不休唯得一錢。即持買油往到精舍奉上世尊。置於燈中自立誓願。我今貧窮用是小燈供養于佛。以此功德令我來世得智慧燈。滅除一切眾生垢暗。作是誓已禮佛而去。乃至竟夜諸燈盡滅。唯此獨燃。是時目連次當直日。察天已曉收燈摒擋。見此一燈獨然。明好膏炷未損如新。燃燈白日燃之無益。欲取滅之暮規還然。即時舉手扇燈。燈焰如故無有虧損。復以衣扇。燈明不損。佛見目連欲滅此燈。語目連曰。今此燈者非汝所能滅。此是廣濟發大心人所施之物。貧女復來禮佛。佛即授其記。阿僧祇百劫之中當得作佛。號曰燈光。十號具足。求佛出家。佛即許之。
上幡供佛
賢愚因緣經云。迦毗羅衛國城中有一長者。財富無量不可稱計。選擇族望娉以為婦。作諸音樂發心製造長幡奉佛世尊而以娛樂。其婦懷妊足滿十月。生一男子端正殊妙與眾超絕
【現代漢語翻譯】 現代漢語譯本：知曉他們生起了善良的意念，非常慈悲憐憫他們。佛陀為他們詳細講解大乘佛法，包括六度波羅蜜（六度無極，指佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）、四等心（四無量心，指慈、悲、喜、舍四種心）、四恩（父母恩、眾生恩、國王恩、三寶恩）、三脫門（空門、無相門、無作門，也稱三解脫門）、菩提（覺悟）。這些採花的工人都生起了求道的意願，內心理解了佛的智慧，達到了不退轉的境界，知道不退轉的境界並非從外而來。佛陀為他們授記，將來成佛，佛號為妙華。
燃燈不滅
《賢愚經》中記載，舍衛國有一個貧窮的女子，名叫難陀（Nanda）。她貧窮孤獨，看到各位國王大臣百姓都供養佛陀，心中思忖：『我前世造了罪孽，今生才如此貧賤。即使遇到了可以種福的福田，也沒有種子可以播種。』她感到非常悲傷，深深地自責後悔。於是她開始乞討，希望能夠得到一點點供養。她整日不停乞討，才得到一枚錢。她用這枚錢買了油，前往精舍供奉世尊。她將油放在燈中，自己立下誓願：『我現在貧窮，用這盞小燈供養佛陀。以此功德，愿我來世得到智慧之燈，滅除一切眾生的垢暗。』立下誓願后，她向佛陀禮拜后離去。到了晚上，所有的燈都熄滅了，只有她供養的這盞燈獨自燃燒。當時，目連（Maudgalyayana）尊者輪值負責，察覺天已亮，便開始收拾燈具。他看到這盞燈獨自燃燒，光明美好，燈油和燈芯都沒有減少，如同新的一樣。他想，白天點燈沒有用處，打算熄滅它，晚上再點燃。於是他舉起手扇燈，燈焰依舊，沒有絲毫減弱。他又用衣服扇，燈光仍然沒有減弱。佛陀看到目連想要熄滅這盞燈，告訴目連說：『這盞燈不是你能夠熄滅的。這是廣濟（Guangji）發大心的人所施捨的物品。』貧女又來禮拜佛陀，佛陀就為她授記，在阿僧祇（asamkhya）百劫之後，將會成佛，佛號為燈光（Dipamkara），十號具足。她請求跟隨佛陀出家，佛陀就答應了她。
上幡供佛
《賢愚經》中記載，迦毗羅衛國（Kapilavastu）城中有一位長者，財富無量，不可計數。他選擇了一個門當戶對的女子娶為妻子。爲了娛樂，他製作各種音樂，發心製造長幡供奉佛陀世尊。他的妻子懷孕十個月后，生下了一個男孩，相貌端正殊妙，超越眾人。
【English Translation】 English version: Knowing that they had generated good intentions and feeling great compassion for them, the Buddha explained in detail the Mahayana Dharma, including the Six Paramitas (the six perfections: giving, morality, patience, diligence, concentration, and wisdom), the Four Immeasurables (loving-kindness, compassion, sympathetic joy, and equanimity), the Four Kinds of Gratitude (gratitude to parents, all sentient beings, the king, and the Three Jewels), the Three Doors of Liberation (emptiness, signlessness, and wishlessness, also known as the three gates of liberation), and Bodhi (enlightenment). All the flower pickers developed the aspiration for enlightenment, understood the wisdom of the Buddha in their hearts, and reached the state of non-retrogression, knowing that the state of non-retrogression does not arise from external sources. The Buddha prophesied that they would become Buddhas in the future, with the Buddha name Wonderful Flower (Myohua).
The Inextinguishable Lamp
The Sutra of the Wise and Foolish relates that in Shravasti (Sravasti) there was a poor woman named Nanda (Nanda). She was poor and lonely. Seeing that all the kings, ministers, and people were making offerings to the Buddha, she thought to herself, 'I must have committed sins in my past lives to be born so poor and lowly. Even though I have encountered a field of merit where I can plant seeds of virtue, I have no seeds to plant.' She felt very sad and deeply regretted her past actions. So she began to beg, hoping to obtain a small offering. She begged tirelessly all day and only obtained one coin. She used this coin to buy oil and went to the monastery to offer it to the World Honored One. She placed the oil in a lamp and made a vow, 'I am poor now, so I use this small lamp to make offerings to the Buddha. With this merit, may I obtain the lamp of wisdom in my future lives and extinguish the defilements and darkness of all sentient beings.' After making this vow, she bowed to the Buddha and left. During the night, all the lamps went out, except for the one she had offered, which continued to burn brightly. At that time, the Venerable Maudgalyayana (Maudgalyayana) was on duty. Noticing that it was already dawn, he began to collect the lamps. He saw that this one lamp was still burning brightly, with the oil and wick hardly diminished, as if it were new. He thought that it was useless to burn the lamp during the day and intended to extinguish it and relight it in the evening. So he raised his hand to fan the lamp, but the flame remained the same, without any reduction. He then used his robe to fan it, but the light still did not diminish. The Buddha saw that Maudgalyayana wanted to extinguish the lamp and said to him, 'This lamp cannot be extinguished by you. This is an offering made by someone who has generated a great mind of universal salvation (Guangji).' The poor woman came again to bow to the Buddha, and the Buddha prophesied that she would become a Buddha after asamkhya (asamkhya) hundreds of kalpas, with the Buddha name Light Lamp (Dipamkara), possessing all ten titles. She requested to leave home and follow the Buddha, and the Buddha granted her request.
Offering a Banner to the Buddha
The Sutra of the Wise and Foolish relates that in the city of Kapilavastu (Kapilavastu) there was a wealthy man whose riches were immeasurable. He chose a woman from a family of equal status to be his wife. To entertain, he created various kinds of music and made a vow to create a long banner to offer to the Buddha, the World Honored One. His wife became pregnant and after ten months gave birth to a boy who was exceptionally handsome and surpassed all others.
。初生之日。虛空之中有大幡蓋遍覆城中。時諸人眾因為立字號波多迦。年漸長大出城遊戲。見佛世尊三十二相八十種好。光明普曜如百千日。心大驚喜瞻仰取足。佛為說法得須陀洹果。歸辭父母求索入道。父母愛念不能為逆。將詣佛所便成沙門。精勤修習三明六通具八解脫。諸天世人所見敬仰。佛告比丘。爾時有王名槃頭末帝。收取捨利造七寶塔而供養之。時有一人作一長幡。懸著塔上發願而去。緣是功德。九十一劫不墮地獄．畜生．餓鬼。天上人中常有幡蓋蔭覆其上。受天快樂。乃至今日遭值於我出家得道。欲知彼時上佛幡者。今波多迦是也。
施衣得記
賢愚因緣經云。爾時世尊入城乞食。有婆羅門見佛身衣有少破壞。即至家中取一白㲲持以上佛以用補衣。佛便受之。即與授決。汝于百劫當得作佛。長者居士咸作是念。云何少施酬以大報。世尊告曰。昔有大臣請佛三月供養。佛即許之。有王名曰槃頭。欲先請佛三月供養。佛告王言。吾先受大臣請。王告臣曰。佛處我國。吾欲供養。雖卿先請今可避我。我供養訖卿乃請之。臣答王言。若使大王保我身命。復保如來常住於此。復令國土常安無災。若使能保此諸事者。我乃息意聽王先請。王即告曰。卿請一日我復一日。臣便可之。更互設食各滿所愿。爾
【現代漢語翻譯】 現代漢語譯本：他出生的那天，虛空中出現巨大的幡蓋，遍佈整個城市。當時的人們因此給他取名為波多迦（Pataka，意為『幡』）。他漸漸長大，出城遊玩時，看見佛世尊具足三十二相和八十種好，光明普照，如同成百上千個太陽。他心中非常歡喜，瞻仰佛並以頭面禮拜佛足。佛為他說法，他證得了須陀洹果（Sotapanna，初果阿羅漢）。他回家向父母告辭，請求出家修道。父母因為疼愛他，沒有違逆他的意願，將他帶到佛那裡，他就出家做了沙門。他精勤修行，證得了三明六通，具足八解脫，受到諸天和世人的尊敬和仰慕。佛告訴比丘們，過去有一位國王名叫槃頭末帝（Bandhumati），他收集佛的舍利，建造七寶塔來供養。當時有一個人做了一個長幡，懸掛在塔上，併發愿離去。因為這個功德，他在九十一劫中沒有墮入地獄、畜生、餓鬼道。在天上和人間，常常有幡蓋遮蔽在他的上方，享受天上的快樂。直到今天，他遇到我而出家得道。你們想知道那時供養佛幡的人是誰嗎？他就是現在的波多迦。
施衣得記
賢愚因緣經中說，當時世尊進入城中乞食。有一位婆羅門看見佛的衣服有些破損，就回到家中取了一塊白㲲，拿著去獻給佛，用來補衣服。佛就接受了。隨即為他授記，『你將在百劫之後成佛。』長者和居士們都這樣想，『為什麼只是少少的佈施，卻能得到如此大的回報呢？』世尊告訴他們，過去有一位大臣邀請佛去接受三個月的供養，佛就答應了。有一位國王名叫槃頭（Bandhu），想要先邀請佛去接受三個月的供養。佛告訴國王說，『我已經先接受了大臣的邀請。』國王告訴大臣說，『佛在我的國家，我想供養佛。雖然你先邀請了，現在可以避讓給我，等我供養完畢，你再請佛。』大臣回答國王說，『如果大王能保證我的生命安全，又能保證如來常住在這裡，又能保證國家常常安寧沒有災難，如果能保證這些事情，我才願意停止邀請，聽憑大王先請。』國王就說，『你請一日，我請一日。』大臣就答應了。他們輪流設食供養，各自滿足了自己的願望。
【English Translation】 English version: On the day of his birth, a large banner appeared in the sky, covering the entire city. At that time, the people gave him the name Pataka (meaning 'banner'). As he grew older, he went out of the city to play and saw the World Honored One Buddha, possessing the thirty-two marks and eighty minor characteristics, radiating light like hundreds of thousands of suns. His heart was filled with great joy, and he gazed upon the Buddha and paid homage at his feet. The Buddha preached the Dharma to him, and he attained the fruit of Sotapanna (stream-enterer). He returned home to bid farewell to his parents and requested to leave home and practice the Way. His parents, out of love for him, did not go against his wishes and took him to the Buddha, where he became a Shramana (monk). He diligently practiced and attained the three insights and six supernatural powers, possessing the eight liberations, and was revered and admired by gods and humans. The Buddha told the Bhikkhus (monks) that in the past there was a king named Bandhumati, who collected the relics of the Buddha and built a seven-jeweled stupa to make offerings. At that time, a person made a long banner and hung it on the stupa, making a vow and departing. Because of this merit, he did not fall into hell, the animal realm, or the realm of hungry ghosts for ninety-one kalpas (eons). In the heavens and among humans, there was always a banner covering him, enjoying heavenly bliss. Until today, he encountered me and left home to attain the Way. Do you want to know who the person who offered the banner to the Buddha at that time was? It is this Pataka.
The Account of Offering a Cloth
The Sutra of the Wise and Foolish relates that at that time, the World Honored One entered a city to beg for food. A Brahmin (priest) saw that the Buddha's robe was slightly damaged, so he went home and took a piece of white cotton cloth and offered it to the Buddha to mend his robe. The Buddha accepted it. Immediately, he prophesied to him, 'You will become a Buddha after a hundred kalpas.' The elders and laypeople all thought, 'Why is such a small offering rewarded with such a great recompense?' The World Honored One told them that in the past, a minister invited the Buddha to receive offerings for three months, and the Buddha agreed. There was a king named Bandhu, who wanted to invite the Buddha to receive offerings for three months first. The Buddha told the king, 'I have already accepted the minister's invitation.' The king told the minister, 'The Buddha is in my country, and I want to make offerings to the Buddha. Although you invited first, you can now yield to me. After I have finished making offerings, you can invite the Buddha.' The minister replied to the king, 'If Your Majesty can guarantee my life, and also guarantee that the Tathagata (Buddha) will always reside here, and also guarantee that the country will always be peaceful and free from disasters, if you can guarantee these things, then I will stop inviting and allow Your Majesty to invite first.' The king then said, 'You invite for one day, and I will invite for one day.' The minister agreed. They took turns providing food and offerings, each fulfilling their wishes.
時大臣具辦三衣。復為諸比丘眾作七條衣。人與一領皆悉滿足。阿難當知。爾時大臣辦具衣服施佛及僧以為供者。即此婆羅門是。乃世世植福。今值於我。復供白㲲。故得如是授決之果。
衣救龍難
海龍王經云。有四龍王。一名噏氣。二名大噏氣。三名熊羆。四名無量色。頂禮佛足而白佛言。大海之中無數種龍。若干種行皆因業報。或有大種小種。有四種金翅鳥。常食斯龍及龍妻子諸龍種類。愿佛擁護令海諸龍常得安隱。於是世尊脫身袈裟告海龍王。汝當取是如來袈裟分與諸龍皆令周遍。有值一縷者。金翅鳥王不能犯觸。持禁戒者所愿必得。時諸龍王各心念言。是佛袈裟甚少。安得周遍大海諸龍。佛知龍意告龍王言。假使三千大千世界所有龍王各分如來袈裟。終不能盡。時海龍王取佛袈裟而自分作無央數百千段與諸龍王。其衣如故終不能盡。時諸龍王及龍妻子欣然大悅。自投佛前同聲說言。如來所語終無有二。授我等決至無為岸。吾等今日歸命佛法及諸聖眾。奉受禁戒恭順如來。從今日始一切諸龍擁護正法。
說咒消災
消災經云。爾時釋迦牟尼佛在凈居天中。告諸宿曜游空天眾．九執大天及二十八宿．十二宮神一切聖眾。我今說過去娑羅王如來所說熾盛光大威德陀羅尼除災難法。若有國
【現代漢語翻譯】 現代漢語譯本：當時，那位大臣準備了三衣（僧侶的袈裟）供養。又為眾比丘製作了七條衣（比丘的袈裟），每人得到一件，都感到滿足。阿難，你應該知道，當時那位大臣準備衣服供養佛和僧眾的人，就是這位婆羅門。他世世代代積累福德，今生遇到了我，又供養了白㲲（白色細毛織物），所以得到了這樣的授記（預言成佛）的結果。
衣救龍難
《海龍王經》中說，有四位龍王，一名噏氣（吸取氣息），二名大噏氣（大量吸取氣息），三名熊羆（熊），四名無量色（具有無量顏色）。他們頂禮佛足，稟告佛說：『大海之中有無數種龍，各種行為都是因為業報。有的體型大，有的體型小。有四種金翅鳥（一種神鳥），經常吞食這些龍以及龍的妻子兒女等各種龍類。希望佛能夠擁護，讓大海中的龍能夠常常得到安寧。』於是世尊脫下身上的袈裟，告訴海龍王：『你應該拿這如來的袈裟分給眾龍，讓他們都得到。凡是身上沾到一縷袈裟的，金翅鳥王就不能侵犯。持守戒律的人，所希望的必定能夠實現。』當時眾龍王各自心中想：『這佛的袈裟很少，怎麼能夠周遍大海中的所有龍呢？』佛知道龍王的心意，告訴龍王說：『即使三千大千世界所有龍王都來分如來的袈裟，也終究分不完。』當時海龍王取了佛的袈裟，自己分作無數百千段，分給眾龍王。這袈裟仍然如故，終究分不完。當時眾龍王以及龍的妻子兒女都欣然大悅，投身到佛前，同聲說道：『如來說的話終究沒有虛假。給我們授記，讓我們到達無為的彼岸。我們今天歸命佛、法以及諸聖眾，奉受禁戒，恭順如來。從今天開始，一切諸龍都將擁護正法。』
說咒消災
《消災經》中說，當時釋迦牟尼佛在凈居天中，告訴諸宿曜（星宿）游空天眾、九執大天（九曜星神）以及二十八宿（二十八星宿）、十二宮神（十二宮神）等一切聖眾：『我現在說過去娑羅王如來所說的熾盛光大威德陀羅尼（咒語），用來消除災難的方法。如果國家…
【English Translation】 English version: At that time, the minister prepared three robes (the kasaya of monks) as offerings. He also made seven-section robes (monk's kasaya) for all the Bhikshus, giving one to each, and they were all satisfied. Ananda, you should know that the minister who prepared the robes to offer to the Buddha and the Sangha at that time was this very Brahmin. He had accumulated blessings lifetime after lifetime, and now he has met me and offered white felt (white fine wool fabric), so he has received such a prediction (of attaining Buddhahood) as a result.
Robes Saving Dragons from Calamity
The Sea Dragon King Sutra says that there were four Dragon Kings, named Xiqi (Sucking Breath), Da Xiqi (Greatly Sucking Breath), Xiongpi (Bear), and Wuliangse (Immeasurable Colors). They prostrated at the Buddha's feet and reported to the Buddha, 'In the great ocean, there are countless kinds of dragons, and their various behaviors are all due to karmic retribution. Some are large, and some are small. There are four kinds of Garuda (a divine bird), which often devour these dragons and their wives and children, all kinds of dragons. We hope that the Buddha can protect them so that the dragons in the sea can always be at peace.' Then the World Honored One took off his kasaya and told the Sea Dragon King, 'You should take this Tathagata's kasaya and distribute it to all the dragons, so that they all receive it. Anyone who has even a thread of the kasaya on their body will not be harmed by the Garuda King. Those who uphold the precepts will surely have their wishes fulfilled.' At that time, the Dragon Kings each thought in their hearts, 'This Buddha's kasaya is very little, how can it be distributed to all the dragons in the great ocean?' The Buddha knew the Dragon Kings' thoughts and told them, 'Even if all the Dragon Kings in the three thousand great thousand worlds were to divide the Tathagata's kasaya, it would never be exhausted.' Then the Sea Dragon King took the Buddha's kasaya and divided it into countless hundreds of thousands of pieces, distributing them to the Dragon Kings. The robe remained as it was, and could never be exhausted. At that time, the Dragon Kings and their wives and children were all overjoyed, threw themselves before the Buddha, and said in unison, 'The Tathagata's words are ultimately not false. Give us the prediction that we will reach the shore of non-action. Today, we take refuge in the Buddha, the Dharma, and the Sangha, receive the precepts, and respectfully obey the Tathagata. From today onwards, all the dragons will protect the Right Dharma.'
Reciting Mantras to Eliminate Disasters
The Disaster Elimination Sutra says that at that time, Shakyamuni Buddha, in the Pure Abode Heaven, told the constellations of wandering celestial beings, the Nine Ruling Great Gods (the nine planetary deities), the Twenty-eight Mansions (the twenty-eight constellations), the Twelve Palace Gods (the twelve zodiac gods), and all the holy assembly, 'I will now speak of the Cintamanicakra Dharani (mantra) of Great Brilliance and Awesome Virtue spoken by the Tathagata Sarvaraja (King of Saltrees) of the past, which is a method for eliminating disasters. If a country...
王及諸大臣所居之處。或被五星陵逼。羅睺彗孛妖星照臨。所屬本命宮宿及諸星位或退或入作諸障難者。念此陀羅尼至心受持讀誦。一切災難悉皆消滅。即說陀羅尼曰。南無三滿多母䭾喃阿缽啰。底賀多舍娑曩喃。怛[口*侄]他。唵佉佉佉呬佉呬吽吽入嚩啰入嚩啰缽啰入嚩啰缽啰入嚩啰底瑟姹底瑟姹瑟致哩瑟致哩娑婆吒娑癹吒扇底迦室哩曳。娑嚩賀。此陀羅尼能成就八萬種吉祥事。能除滅八萬種不吉祥事。令諸眾生依法受持。一切災難悉皆消滅。變災為福皆得吉祥。佛告四眾。災難起時。安置佛像結界護持。香華燈燭隨分供養。令諸有情獲福無量。
證明說咒
大悲經云。釋迦牟尼佛在補陀洛迦山觀世音宮殿寶莊嚴道場中坐寶師子座。時觀世音菩薩密放神通光明照曜世界。天宮龍宮皆悉震動。時觀世音菩薩白佛言。我有大悲心陀羅尼今當欲說。為諸眾生得安樂故。除一切病得壽命故。得富饒故。滅一切惡業重罪。遠離怖畏。速能滿足諸希求故。唯愿世尊慈哀聽許。佛言今正是時宜應速說。復白佛言。若有四眾欲誦持者。起大悲心。先當至心稱念我之名字。然後即當誦此神咒。此咒能除滅身中一切重罪。若諸眾生誦持大悲神咒者。于現在生中一切所求若不果遂者。不得為大悲心陀羅尼也。觀世音菩薩于眾
【現代漢語翻譯】 現代漢語譯本：國王和各位大臣居住的地方，如果被五星侵凌逼迫，羅睺星、彗星、孛星等妖星照臨，所屬的本命宮宿以及各個星位或退或入，造成各種障礙災難，唸誦此陀羅尼，至誠受持讀誦，一切災難都能夠消滅。即說陀羅尼曰：南無三滿多母䭾喃（普遍諸佛）阿缽啰（無）底賀多（障礙）舍娑曩喃（教令）。怛[口*侄]他（即說咒曰）：唵（ong）佉佉（qie qie）佉呬（qie xi）佉呬（qie xi）吽吽（hong hong）入嚩啰（ru wa la）入嚩啰（ru wa la）缽啰入嚩啰（bo la ru wa la）缽啰入嚩啰（bo la ru wa la）底瑟姹（di se cha）底瑟姹（di se cha）瑟致哩（se zhi li）瑟致哩（se zhi li）娑婆吒（suo po zha）娑癹吒（suo fa zha）扇底迦（shan di jia）室哩曳（shi li ye）。娑嚩賀（suo wa he）。此陀羅尼能夠成就八萬種吉祥的事情，能夠除滅八萬種不吉祥的事情，令一切眾生依法受持，一切災難都能夠消滅，變災難為福報，都能夠得到吉祥。佛告訴四眾弟子，災難發生的時候，安置佛像，結界護持，香、花、燈、燭隨自己的能力供養，令一切有情眾生獲得無量的福報。 證明說咒 《大悲經》中說，釋迦牟尼佛在補陀洛迦山（Potalaka，觀世音菩薩的道場）觀世音宮殿寶莊嚴道場中，坐在寶師子座上。當時觀世音菩薩秘密地放出神通光明，照耀世界，天宮、龍宮都震動了。當時觀世音菩薩對佛說：『我有大悲心陀羅尼，現在想要宣說，爲了讓一切眾生得到安樂，消除一切疾病，得到壽命，得到富饒，滅除一切惡業重罪，遠離怖畏，快速地滿足各種希求。』唯愿世尊慈悲哀憐，允許我說。佛說：『現在正是時候，應該快速宣說。』觀世音菩薩又對佛說：『如果有四眾弟子想要誦持這個陀羅尼，發起大悲心，首先應當至誠地稱念我的名字，然後就應當誦持這個神咒。這個咒語能夠除滅身中一切重罪。如果各位眾生誦持大悲神咒，在現在這一生中，一切所求如果不能夠實現，就不能稱之為大悲心陀羅尼。』觀世音菩薩在大眾之中
【English Translation】 English version: The places where the king and all the ministers reside, if afflicted and oppressed by the five planets, and illuminated by inauspicious stars such as Rahu, comets, and meteors, and if the natal palaces and constellations to which they belong, as well as the positions of various stars, either retreat or advance, causing various obstacles and calamities, by reciting this Dharani, sincerely upholding and reciting it, all calamities can be eliminated. Then he spoke the Dharani, saying: Namo Samanta Buddhanam (Homage to all Buddhas) Apratihata (Unobstructed) Shasananam (Teachings). Tadyatha (Thus it is): Om Khakha Khakhi Khakhi Hum Hum Jvala Jvala Prajvala Prajvala Tistha Tistha Sthiri Sthiri Svaha Sphata Shantika Shriye Svaha. This Dharani can accomplish eighty thousand kinds of auspicious things and can eliminate eighty thousand kinds of inauspicious things, enabling all sentient beings to uphold it according to the Dharma, so that all calamities can be eliminated, turning calamities into blessings, and all can obtain auspiciousness. The Buddha told the fourfold assembly that when calamities arise, they should place Buddha images, establish boundaries for protection, and offer incense, flowers, lamps, and candles according to their ability, so that all sentient beings may obtain immeasurable blessings. Proof of Speaking the Mantra The Great Compassion Sutra says that Shakyamuni Buddha was in the Potalaka (Avalokiteshvara's abode) Mountain, in the adorned Bodhimanda of Avalokiteshvara's palace, seated on a jeweled lion throne. At that time, Avalokiteshvara Bodhisattva secretly emitted supernatural light, illuminating the world, and the heavenly palaces and dragon palaces all shook. Then Avalokiteshvara Bodhisattva said to the Buddha, 'I have the Great Compassion Heart Dharani, and now I wish to speak it, for the sake of all sentient beings, to obtain peace and happiness, to eliminate all diseases, to obtain longevity, to obtain wealth, to eradicate all evil karma and heavy sins, to be far from fear, and to quickly fulfill all desires.' May the World Honored One have compassion and allow me to speak it. The Buddha said, 'Now is the right time, you should speak it quickly.' Avalokiteshvara Bodhisattva again said to the Buddha, 'If there are members of the fourfold assembly who wish to recite and uphold this Dharani, they should generate great compassion, and first sincerely recite my name, and then they should recite this divine mantra. This mantra can eradicate all heavy sins in the body. If all sentient beings recite and uphold the Great Compassion Heart Dharani, if all their requests are not fulfilled in this present life, then it cannot be called the Great Compassion Heart Dharani.' Avalokiteshvara Bodhisattva in the assembly
會前合掌正住。于諸眾生起大悲心。即說神妙章句陀羅尼。說此咒已。天雨寶華繽紛而下。十方諸佛悉皆歡喜。天魔外道恐怖毛豎。一切眾會皆獲果證。無量眾心發菩提心。
龍宮說法
大云輪請雨經云。佛在難陀優婆難陀龍王宮內。住大威德摩尼藏大云輪殿寶樓閣中。與無量諸龍王眾。即以無量香華幢幡繒蓋真珠瓔珞供養恭敬禮拜。于如來所聽受正法。即白佛言。云何能使諸龍王等滅一切苦得受安樂。令此閻浮提內時降甘雨。生長樹木藂林藥草苗稼皆生滋味。使諸人等悉受快樂。佛告大龍王言。汝今為彼諸眾生等作大利益。能問斯事。我有一法。汝等若能行者。令一切龍除滅諸苦具足安樂。謂行大慈。若有天人行大慈者。火不能燒。水不能溺。毒不能害。刀不能傷。內外怨賊不能侵掠。若睡若寤皆得安隱。行大慈力有大威德。諸天世人不能擾亂。形貌端嚴眾所愛敬。諸苦滅除心得歡喜。是故龍王身口意業常應須行彼大慈行。佛為龍王說種種法。龍王聞已心開意解得法眼凈。求受三歸五戒行大慈行。
天龍雲集
大集經云。佛成正覺。菩薩海眾悉來大集。佛于無緣象王眾中欲宣說菩薩法藏。令知諸佛甚深境界。于欲色天二界中間化七寶坊如大千世界。諸天龍鬼神等並及十方佛剎諸菩薩眾一時
【現代漢語翻譯】 現代漢語譯本： 會前，大眾合掌站立，對一切眾生生起廣大的慈悲心，隨即宣說了神妙的章句陀羅尼。誦唸此咒之後，天空中降下繽紛的寶華，十方諸佛都感到歡喜，天魔外道感到恐懼，毛髮豎立。一切與會的大眾都獲得了果位的證悟，無量眾生的內心都發起了菩提心（bodhicitta，覺悟之心）。
龍宮說法
《大云輪請雨經》中說，佛陀在難陀龍王（Nanda Dragon King）和優婆難陀龍王（Upananda Dragon King）的宮殿內，居住在大威德摩尼藏大云輪殿的寶樓閣中，與無量的龍王大眾在一起。他們用無量的香、花、幢、幡、繒蓋、真珠瓔珞供養、恭敬、禮拜如來，聽受正法。隨即向佛陀稟告說：『如何才能使諸龍王等滅除一切痛苦，獲得安樂，令這閻浮提（Jambudvipa，我們所居住的娑婆世界）內及時降下甘美的雨水，生長樹木、叢林、藥草、苗稼，都生出滋味，使所有的人都得到快樂？』佛陀告訴大龍王說：『你現在爲了那些眾生等作大利益，能夠詢問這件事。我有一種法，你們如果能夠奉行，能令一切龍除滅各種痛苦，具足安樂。那就是奉行大慈。如果有人天奉行大慈，火不能燒，水不能淹，毒不能害，刀不能傷，內外怨賊不能侵略，無論是睡覺還是醒著，都能得到安穩。奉行大慈力有大威德，諸天世人都不能擾亂，形貌端正莊嚴，為大眾所愛敬，各種痛苦滅除，內心得到歡喜。』因此，龍王，身口意業常常應當奉行那大慈行。佛陀為龍王宣說了種種法，龍王聽了之後，心開意解，得到法眼凈（dharma-caksuh，證悟佛法的智慧），請求受持三歸（Trisarana，皈依佛、法、僧）五戒（Panca-sila，不殺生、不偷盜、不邪淫、不妄語、不飲酒），奉行大慈行。
天龍雲集
《大集經》中說，佛陀成就正覺（samyak-sambuddha，圓滿覺悟）之後，菩薩海眾都來大集會。佛陀在無緣象王眾中，想要宣說菩薩法藏，令他們知曉諸佛甚深境界。在欲界天（Kama-dhatu）和色界天（Rupa-dhatu）二界中間，化現七寶坊，如大千世界一般。諸天、龍、鬼神等以及十方佛剎的諸菩薩眾一時
【English Translation】 English version: Before the assembly, everyone joined their palms and stood upright, generating great compassion towards all sentient beings. Then, they recited the miraculous Dharani of Chapter and Verse. After reciting this mantra, precious flowers rained down from the sky in a colorful array, and all the Buddhas in the ten directions rejoiced. Heavenly demons and heretics were terrified, their hair standing on end. All those present at the assembly attained the fruit of realization, and countless minds generated Bodhicitta (the mind of enlightenment).
Preaching in the Dragon Palace
The Great Cloud Wheel Sutra on Requesting Rain states: The Buddha resided in the palace of the Nanda Dragon King and the Upananda Dragon King, in the jeweled pavilion of the Great Cloud Wheel Hall of the Great Majestic Mani Treasury, together with countless Dragon King assemblies. They offered, revered, and paid homage to the Tathagata with immeasurable incense, flowers, banners, streamers, silken canopies, and pearl necklaces, listening to the true Dharma. Then, they said to the Buddha: 'How can we enable the Dragon Kings and others to extinguish all suffering and receive peace and happiness, so that sweet rain falls in a timely manner within this Jambudvipa (the world we live in), causing trees, forests, herbs, seedlings, and crops to grow with flavor, and enabling all people to receive happiness?' The Buddha told the Great Dragon King: 'You are now doing great benefit for those sentient beings by asking this question. I have a Dharma that, if you can practice it, will enable all dragons to eliminate all suffering and be fully endowed with peace and happiness. That is to practice great compassion. If any Devas (heavenly beings) or humans practice great compassion, fire cannot burn them, water cannot drown them, poison cannot harm them, swords cannot injure them, and internal and external enemies cannot invade them. Whether sleeping or awake, they will obtain peace and security. The power of practicing great compassion has great majesty and virtue, and the Devas and humans cannot disturb them. Their appearance is dignified and beautiful, and they are loved and respected by all. All suffering is eliminated, and their minds obtain joy.' Therefore, Dragon King, you should always practice great compassion in your body, speech, and mind. The Buddha spoke various Dharmas to the Dragon King. After hearing them, the Dragon King's mind opened and understood, and he obtained the Dharma-caksuh (the pure Dharma eye), seeking to receive the Three Refuges (Trisarana, refuge in the Buddha, Dharma, and Sangha) and the Five Precepts (Panca-sila, no killing, no stealing, no sexual misconduct, no false speech, no intoxicants), and practicing great compassion.
Assembly of Devas and Dragons
The Mahasamghata Sutra states: After the Buddha attained perfect enlightenment (samyak-sambuddha), the ocean-like assembly of Bodhisattvas all came together. The Buddha, in the assembly of the King of Elephants of No Conditions, wished to proclaim the Dharma Treasury of the Bodhisattvas, enabling them to know the profound realm of the Buddhas. In the space between the Desire Realm (Kama-dhatu) and the Form Realm (Rupa-dhatu), he manifested a seven-jeweled enclosure like the great thousand world system. The Devas, Dragons, ghosts, spirits, and all the Bodhisattva assemblies from the Buddha lands of the ten directions, at one time
雲集。佛說種種莊嚴。種種光明大悲行相因緣。及如來三十二業．十力．四無畏．十八不共法．三十七菩提分．三十二相業因．三十二障大乘法．三十二速成就法。如是等無量法寶神通智辯方便行愿。四無量心求解脫道。說陀羅尼種種利益。一切眾生等法。說諸龍受生受苦受樂業報因緣。受三歸依即得凈眼皆得安隱。次說十方一切佛土無餘諸菩薩。百億三界一切龍天諸部大鬼神等悉集無餘。顯說甚深佛法。為護世間故。以閻浮提諸國土付燭釋梵護世諸天一切龍神修羅夜叉鬼神等眾。各各分佈安置護持養育一切眾生。除障護善。令法久住。
佛贊地藏
地藏十輪經云。爾時世尊告天帝釋曰。汝等當知有菩薩名曰地藏。作聲聞像。已於無量無數大劫五濁惡世時無佛世界成就有情。具足不可思議殊勝功德。於十方諸佛國土利益安樂一切有情。除一切病惱憂苦逼切。能滿一切所求之愿。若有人於一食頃歸依供養。諸所求愿速得滿足。勝於百劫歸依供養諸佛菩薩。經中所說末法惡世。時人根敗如坯器空。見如生盲。五欲如石田不苗。十惡如臭身垢穢。此經能滅眾生煩惱。令三寶久住。佛言。我遺法弟子。下至非器無戒行者。雖應罰治無令還俗。付囑護持我法國王大臣宰官長壽安樂。獲十種功德利益。十輪者。人王治
【現代漢語翻譯】 現代漢語譯本 眾多聚集。佛陀宣說了種種莊嚴、種種光明的大悲行相因緣，以及如來的三十二種事業、十力、四無畏、十八不共法、三十七菩提分、三十二相的業因、三十二種障礙大乘佛法的因素、三十二種迅速成就的方法。像這樣無量的法寶、神通、智慧、辯才、方便、行愿，以及四無量心，爲了求解脫之道，宣說了陀羅尼的種種利益，一切眾生平等的佛法。講述了諸龍受生、受苦、受樂的業報因緣，受三歸依就能得到清凈的眼睛，都能得到安穩。接著宣說了十方一切佛土無餘的諸菩薩，百億三界一切龍天諸部大鬼神等全部聚集無餘。顯明宣說甚深的佛法，爲了守護世間，將閻浮提（Jambudvipa，指我們所居住的這個世界）的各個國土，交付給帝釋（Śakra，佛教的護法神）、梵天（Brahmā，印度教的創造之神，在佛教中也被認為是護法神）和護世諸天、一切龍神、修羅（Asura，一種好戰的神）、夜叉（Yakṣa，一種守護神或鬼神）、鬼神等眾，各自分佈安置，護持養育一切眾生，消除障礙，守護善良，使佛法長久住世。
佛讚歎地藏菩薩（Kṣitigarbha）
《地藏十輪經》中說，當時世尊告訴天帝釋（Śakra）說：『你們應當知道有位菩薩名叫地藏（Kṣitigarbha），示現聲聞的形象，已經在無量無數大劫的五濁惡世、沒有佛的世界中成就了有情眾生，具足不可思議殊勝的功德，在十方諸佛國土利益安樂一切有情，消除一切病惱憂苦的逼迫，能夠滿足一切所求的願望。如果有人在一頓飯的時間裡歸依供養地藏菩薩，所求的願望迅速得到滿足，勝過百劫歸依供養諸佛菩薩。』經中所說末法惡世，這時的人根器敗壞，像瓦器空虛，見解像天生盲人，五欲像石頭田地不能生長苗，十惡像臭身垢穢。這部經能夠滅除眾生的煩惱，令三寶長久住世。佛說：『我遺留的佛法弟子，下至不成器、沒有戒行的人，即使應該懲罰，也不要讓他們還俗。』囑咐護持我佛法的國王、大臣、宰官長壽安樂，獲得十種功德利益。十輪，指人王治理。
【English Translation】 English version Many gathered. The Buddha spoke of various adornments, various bright compassionate practices and their causes, as well as the Tathagata's (Tathāgata, 'the thus-gone one', an epithet of the Buddha) thirty-two marks, ten powers, four fearlessnesses, eighteen unshared qualities, thirty-seven factors of enlightenment, the karmic causes of the thirty-two marks, thirty-two obstacles to Mahayana (Mahāyāna, 'the Great Vehicle') Dharma, and thirty-two methods for swift accomplishment. Thus, immeasurable Dharma treasures, supernormal powers, wisdom, eloquence, skillful means, practices, vows, and the four immeasurable minds for seeking the path of liberation were taught. The various benefits of Dharani (Dhāraṇī, a type of mantra or incantation) were explained, as well as the Dharma of equality for all beings. The karmic causes and conditions of the various dragons' (Nāga, a serpent-like being) births, sufferings, and joys were discussed. Taking refuge in the Three Jewels (Triratna, the Buddha, Dharma, and Sangha) leads to pure eyes and peace. Next, it was proclaimed that all the Bodhisattvas (Bodhisattva, an enlightened being) without remainder in the Buddha lands of the ten directions, all the dragons, gods, and various great ghosts and spirits of the hundred billion three realms, gathered completely. The profound Buddha Dharma was clearly expounded. For the sake of protecting the world, the various lands of Jambudvipa (Jambudvīpa, the continent where humans reside) were entrusted to Śakra (Śakra, the lord of the gods), Brahma (Brahmā, the creator god), the guardian deities of the world, all the dragons, gods, Asuras (Asura, a type of demigod), Yakshas (Yakṣa, a type of spirit), ghosts, and other beings. Each was distributed and placed to protect, nurture, and raise all beings, remove obstacles, protect goodness, and ensure the Dharma's long duration.
The Buddha Praises Kṣitigarbha (Kṣitigarbha)
The Kṣitigarbha Ten Wheels Sutra states: At that time, the World Honored One told Śakra: 'You should know that there is a Bodhisattva named Kṣitigarbha, who manifests as a Śrāvaka (Śrāvaka, a disciple of the Buddha). In the immeasurable, countless great kalpas (kalpa, an aeon) of the five turbid ages, in worlds without Buddhas, he has accomplished sentient beings, possessing inconceivable and supremely virtuous merits. In the Buddha lands of the ten directions, he benefits and brings happiness to all sentient beings, removing all illnesses, afflictions, worries, and oppressions, and fulfilling all sought-after wishes. If someone takes refuge in and makes offerings to Kṣitigarbha for the duration of a single meal, their sought-after wishes will be quickly fulfilled, surpassing the merit of taking refuge in and making offerings to all Buddhas and Bodhisattvas for hundreds of kalpas.' As the sutra says, in the degenerate age of the end of the Dharma, people's faculties are ruined, like empty clay vessels; their views are like those of the congenitally blind; the five desires are like stony fields that cannot sprout seedlings; the ten evils are like the filth and defilement of a foul body. This sutra can extinguish the afflictions of sentient beings and ensure the long duration of the Three Jewels. The Buddha said: 'My Dharma disciples who remain, even those who are unworthy and without precepts, should not be forced to return to lay life, even if they deserve punishment.' I entrust the kings, ministers, officials, and magistrates who protect my Dharma with longevity and happiness, and they will obtain ten kinds of meritorious benefits. The ten wheels refer to the governance of a human king.
國選用臣僚。撫安民人教兵禦敵。修營事業給養功藝。賞善罰惡建立三寶。教化眾生斷其十惡令修十善。能令三寶種性法眼長夜不滅。降伏魔怨令修行人成無上道。
勝光問法
勝光經云。憍薩羅國勝光王白佛言。惟愿大師善教於我為國王法。佛告大王。如父憐愛諸子。常愿安穩。遮其惡行。勸修善業。國人如子。並懷忠孝。作天子者。情懷恩恕。薄徴賦斂省其徭役。設官分職不務繁多。黜罰惡人賞進賢善。不忠良者當速遠離。順古聖王勿行刑戮。生人道者勝緣所感。若斷其命定招于報。常當一心恭敬三寶。莫生邪見。我涅槃后法付國王大臣輔相。當爲擁護勿致衰損。然正法炬轉正法輪。盡未來際常令不絕。若能如是依教行者。則令國中龍王歡喜風調雨順。諸天慶悅豐樂安隱。災橫皆除率土太平。王身快樂永保勝位。福祚延長無復憂惱。增益壽命。現在名稱遍滿十方。外國諸王咸來貢獻。其國天子仁讓忠孝。以法教化拯恤黔黎。于諸國中最為第一。我等今者咸當歸伏。此大法王捨身之後。得生天上受勝妙樂。
維摩示疾
維摩詰經云。爾時毗耶城中有長者名維摩詰。辯才無礙入深法門。善於智度通達方便。其以方便現身有疾。以其疾故皆往問疾。維摩詰因以身疾廣為說法。諸仁者。是身無常
【現代漢語翻譯】 現代漢語譯本：
國家選拔任用賢臣良將。安撫百姓，訓練軍隊，抵禦敵人。興辦各項事業，供給生活所需，獎勵工匠技藝。獎賞善良，懲罰邪惡，建立佛法僧三寶（Buddha, Dharma, Sangha）。教化眾生，斷除十惡業，令其修習十善業。能使三寶的種性及正法眼藏，在漫漫長夜中永不熄滅。降伏魔怨，使修行之人成就無上菩提。
勝光王請法
《勝光經》中記載，憍薩羅國（Kosala）的勝光王（King Prasenajit）對佛陀說：『惟愿大師能夠教導我治理國家的方法。』佛陀告訴大王：『如同父親憐愛自己的孩子一樣，常常希望他們平安穩妥，阻止他們的惡行，勸勉他們修習善業。對待國家百姓，也應如對待自己的孩子一般，希望他們都懷有忠誠孝道之心。作為天子，應當心懷恩德和寬恕，減輕賦稅徭役，設定官職要精簡，不追求數量繁多。罷免懲罰惡人，賞賜提拔賢良之人。對於不忠不義之人，應當迅速遠離。遵循古代聖王的治國之道，不要輕易施行刑罰殺戮。能夠投生為人，是殊勝因緣所感。如果斷絕其性命，必定會招致報應。應當常常一心恭敬三寶，不要產生邪見。我涅槃之後，正法將交付給國王、大臣和輔相，應當盡力擁護，不要使其衰敗損減。使正法的火炬傳遞下去，正法輪常轉不息，直到未來無盡之時。如果能夠像這樣依教奉行，就能使國內的龍王歡喜，風調雨順；諸天神慶賀喜悅，國家豐衣足食，安樂太平；一切災禍橫事都消除，全國上下太平安寧。國王自身快樂，永遠保持尊貴的地位，福運綿長，沒有憂愁煩惱，增益壽命。現在的美名傳遍十方，外國的諸位國王都來朝拜進貢。這樣的國王以仁義謙讓、忠誠孝道，用佛法教化，拯救百姓於水火之中，在各國之中最為第一。我們現在都應當歸順於他。』這樣的大法之王，捨棄肉身后，能夠往生天上，享受殊勝美妙的快樂。
維摩詰示疾
《維摩詰經》中記載，當時在毗耶離城（Vaishali）中，有一位長者名叫維摩詰（Vimalakirti），他辯才無礙，深入佛法之門，善於運用智慧和方便。他爲了方便教化眾生，示現自己生病。因為他生病的原因，大家都前去探望他。維摩詰就藉著自己生病的機會，廣泛地為大家說法。『諸位仁者，這個身體是無常的……』
【English Translation】 English version:
The nation selects and employs virtuous officials and generals. Pacify the people, train the troops, and defend against enemies. Undertake various projects, provide for the necessities of life, and reward artisans and their skills. Reward the good, punish the wicked, and establish the Three Jewels (Buddha, Dharma, Sangha). Educate sentient beings, eliminate the ten non-virtuous actions, and encourage them to cultivate the ten virtuous actions. This can ensure that the lineage of the Three Jewels and the Dharma Eye will never be extinguished in the long night. Subdue demonic forces, enabling practitioners to attain unsurpassed Bodhi.
King Prasenajit Asks for Dharma
The Sheng Guang Jing (Victorious Light Sutra) states that King Prasenajit (King Prasenajit) of Kosala (Kosala) said to the Buddha: 'I wish that the Master would kindly teach me the way to govern the country.' The Buddha told the Great King: 'Just as a father loves his children, always wishing them peace and security, preventing their evil deeds, and encouraging them to cultivate good deeds. Treat the people of the country as you would your own children, hoping that they all have loyalty and filial piety. As the Son of Heaven, one should have kindness and forgiveness, reduce taxes and corvée labor, and keep official positions streamlined, not pursuing a large number. Dismiss and punish the wicked, and reward and promote the virtuous. Those who are disloyal and unrighteous should be quickly distanced from. Follow the ways of the ancient sage kings, and do not lightly inflict punishments and killings. To be born as a human being is due to extraordinary causes and conditions. If you cut off their lives, you will surely incur retribution. You should always respectfully revere the Three Jewels with one mind, and do not give rise to wrong views. After my Nirvana, the Dharma will be entrusted to the king, ministers, and advisors, who should do their best to protect it and not allow it to decline or diminish. Let the torch of the Dharma be passed on, and the Dharma wheel turn constantly, until the endless future. If you can act according to these teachings, you will make the Dragon Kings in the country happy, and the weather will be favorable; the gods will rejoice, and the country will be prosperous, peaceful, and secure; all disasters and misfortunes will be eliminated, and the whole country will be peaceful and tranquil. The king himself will be happy, and will forever maintain his noble position, with long-lasting fortune, free from worries and troubles, and increasing his lifespan. His present fame will spread throughout the ten directions, and the kings of foreign countries will come to pay tribute. Such a king, with benevolence, humility, loyalty, and filial piety, will use the Dharma to educate and save the people from suffering, and will be the best among all countries. We should all submit to him.' Such a great Dharma King, after abandoning his physical body, will be reborn in the heavens and enjoy supreme and wonderful bliss.
Vimalakirti Displays Illness
The Vimalakirti Sutra (Vimalakirti Sutra) states that at that time, in the city of Vaishali (Vaishali), there was an elder named Vimalakirti (Vimalakirti), who had unobstructed eloquence, deeply entered the gate of Dharma, and was skilled in the use of wisdom and expedient means. For the sake of conveniently teaching sentient beings, he manifested himself as being ill. Because of his illness, everyone went to visit him. Vimalakirti took the opportunity of his illness to extensively expound the Dharma to everyone. 'Dear friends, this body is impermanent...'
。無強無力無堅。速朽之法。不可信也。為苦所惱。眾病所集。是身如聚沫不可撮摩。是身如泡不得久立。是身如焰從渴愛生。是身如芭蕉中無有堅。是身如幻從顛倒起。是身如夢為虛妄見。是身如影從業緣現。是身如響屬諸因緣。是身如浮雲須臾變滅。是身如電唸唸不住。是身無主為如地。是身無我為如火。是身無壽為如風。是身無人為如水。是身不實四大為家。是身為空離我我所。是身無知如草木瓦礫。是身無作風力所轉。是身不凈穢惡充滿。是身虛偽雖假以澡浴衣食必歸磨滅。是身為災百一病惱。是身如丘井為老所逼。是身無定為當要死。此可患厭耳。
文殊問疾
維摩詰經云。佛告文殊師利。汝詣維摩詰問疾。文殊承佛聖旨詣彼問疾。維摩詰唯置一床以疾而臥。文殊言。居士是疾寧可忍不。療治有損不至增乎。世尊慇勤致問居士。是疾何所因起。其生久如。當云何滅。維摩詰言。從癡有愛則我病生。以一切眾生病是故我病。若一切眾生得不病者。則我病滅。菩薩為眾生故入生死。有生死則有病。若眾生得離病者。則菩薩無復病。是疾何所因起。菩薩疾者以大悲心起。文殊又問。應云何慰喻有疾菩薩。維摩詰言。說身無常不說厭離於身。說身有苦不說樂於涅槃。說身無我而說教導眾生。說身空寂不
【現代漢語翻譯】 現代漢語譯本：無強壯、無力量、無堅固。是迅速朽壞之法，不可信任。被痛苦所惱，眾病聚集。這身體像聚沫，不可撮取摩擦。這身體像水泡，不能長久立住。這身體像火焰，從渴愛而生。這身體像芭蕉樹，中間沒有堅實。這身體像幻象，從顛倒妄想而起。這身體像夢境，是虛妄的見解。這身體像影子，由業緣顯現。這身體像迴響，屬於各種因緣。這身體像浮雲，須臾之間變滅。這身體像閃電，唸唸不住。這身體沒有主宰，如同大地。這身體沒有自我，如同火焰。這身體沒有壽命，如同風。這身體沒有人格，如同水。這身體不真實，四大（地、水、火、風）為家。這身體是空虛的，遠離我及我所。這身體沒有知覺，如同草木瓦礫。這身體沒有作為，被風力所轉動。這身體不乾淨，充滿污穢。這身體虛假不實，即使假借洗浴衣食，最終必歸於磨滅。這身體是災難，百般疾病惱亂。這身體像土丘水井，被衰老所逼迫。這身體沒有定性，終將要死亡。這實在令人憂患厭惡。
文殊問疾
《維摩詰經》說：佛告訴文殊師利（菩薩名，意為妙吉祥）。『你去維摩詰（居士名，意為凈名）那裡問候他的疾病。』文殊（菩薩名）接受佛的聖旨，前往問候疾病。維摩詰（居士名）只安置一張床，因病而躺在上面。文殊（菩薩名）說：『居士，這疾病還能忍受嗎？治療是否有損，以至於加重病情呢？世尊（對佛的尊稱）慇勤地問候居士，這疾病是什麼原因引起的？產生多久了？應當如何才能滅除？』維摩詰（居士名）說：『從愚癡生出愛慾，我的疾病就產生了。因為一切眾生有病，所以我才有病。如果一切眾生都能夠不生病，那麼我的病就滅除了。菩薩爲了眾生的緣故進入生死輪迴。有生死就有疾病。如果眾生能夠脫離疾病，那麼菩薩也就沒有疾病了。這疾病是什麼原因引起的呢？菩薩的疾病是由大悲心引起的。』文殊（菩薩名）又問：『應當如何慰問有疾病的菩薩呢？』維摩詰（居士名）說：『說身體是無常的，但不要說厭離這個身體。說身體有痛苦，但不要貪圖涅槃的快樂。說身體沒有自我，而要教導眾生。說身體是空寂的，不要……』
【English Translation】 English version: Without strength, without power, without firmness. It is a law of rapid decay, not to be trusted. Afflicted by suffering, gathered by all kinds of diseases. This body is like a mass of foam, impossible to grasp and rub. This body is like a bubble, unable to stand for long. This body is like a flame, born from craving. This body is like a banana tree, without any solidity in the middle. This body is like an illusion, arising from inverted thoughts. This body is like a dream, a false view. This body is like a shadow, appearing from karmic conditions. This body is like an echo, belonging to all causes and conditions. This body is like a floating cloud, changing and vanishing in an instant. This body is like lightning, not abiding for a moment. This body has no master, like the earth. This body has no self, like fire. This body has no lifespan, like wind. This body has no person, like water. This body is not real, the four great elements (earth, water, fire, wind) are its home. This body is empty, apart from 'I' and 'mine'. This body has no knowledge, like grass, wood, tiles, and gravel. This body has no action, turned by the force of the wind. This body is impure, filled with filth. This body is false and unreal, even if it is temporarily adorned with bathing, clothing, and food, it will inevitably return to decay and destruction. This body is a disaster, troubled by hundreds of diseases. This body is like a mound and a well, pressed by old age. This body is impermanent, destined to die. This is truly something to be worried about and厭惡ed.
Manjushri's Inquiry about Illness
The Vimalakirti Sutra says: The Buddha told Manjushri (Bodhisattva's name, meaning 'Gentle Glory'). 'Go to Vimalakirti (Layman's name, meaning 'Pure Name') and inquire about his illness.' Manjushri (Bodhisattva's name) received the Buddha's sacred decree and went to inquire about the illness. Vimalakirti (Layman's name) only placed one bed and lay on it because of illness. Manjushri (Bodhisattva's name) said, 'Layman, is this illness tolerable? Is the treatment harmful, to the point of increasing the illness? The World Honored One (a respectful title for the Buddha) earnestly inquires about the layman, what is the cause of this illness? How long has it been arising? How should it be extinguished?' Vimalakirti (Layman's name) said, 'From ignorance arises craving, then my illness arises. Because all sentient beings are ill, therefore I am ill. If all sentient beings could be free from illness, then my illness would be extinguished. Bodhisattvas enter birth and death for the sake of sentient beings. If there is birth and death, then there is illness. If sentient beings can be liberated from illness, then Bodhisattvas will no longer have illness. What is the cause of this illness? The illness of a Bodhisattva arises from great compassion.' Manjushri (Bodhisattva's name) further asked, 'How should one comfort a Bodhisattva who is ill?' Vimalakirti (Layman's name) said, 'Speak of the impermanence of the body, but do not speak of厭惡ing the body. Speak of the suffering of the body, but do not delight in the bliss of Nirvana. Speak of the non-self of the body, but teach and guide sentient beings. Speak of the emptiness and stillness of the body, do not...'
說畢竟寂滅。說悔先罪而不說入於過去。以己之疾愍于彼疾。當識宿世無數劫苦。當念饒益一切眾生。憶所修福念于凈命勿生憂惱。常起精進當作醫王療治眾病。應如是慰喻有疾菩薩令其歡喜。
金鼓懺悔
金光明經云。爾時信相菩薩夜夢金鼓及懺悔偈。向如來說。夢見金鼓所出妙音。悉能滅除三世諸苦。地獄餓鬼畜生等苦。貧窮困厄及諸有苦。如是金鼓所出之音。悉能除滅一切諸苦。無依無歸無有救護。我為是等作歸依處。諸佛世尊有大慈悲。當證微誠哀受我懺。若我百劫所作眾惡。以是因緣生大憂苦。十方現在大悲世尊。能除眾生一切怖畏。愿當受我誠心懺悔。令我恐懼悉得消除。我之所有煩惱業垢。惟愿現在諸佛世尊以大悲水洗除令凈。過去諸惡今悉懺悔。現所作罪誠心發露。所未作者更不敢作。已作之罪不敢覆藏。身業三種。口業四種。意三業行。今悉懺悔。身口所作及以意思十種惡業一切懺悔。所造惡業應受惡報。今于佛前誠心懺悔。若此國土及余世界。所有善法悉以迴向。我所修行身口意善。愿于來世證無上道。
楞伽說經
楞伽經云。佛住南海濵楞伽山頂。種種寶華以為莊嚴。諸菩薩眾從彼種種異佛剎來。無量三昧自在之力神通遊戲。大慧菩薩而為上首。一切諸佛手灌其頂。
【現代漢語翻譯】 現代漢語譯本： 說到底都是寂滅。說懺悔以前的罪過，而不是說進入過去。因為自己的疾病而憐憫他人的疾病。應當認識到過去無數劫的痛苦。應當想著饒益一切眾生。回憶所修的福報，想著清凈的生命，不要產生憂愁煩惱。常常發起精進心，應當作為醫王來醫治各種疾病。應當這樣慰問有疾病的菩薩，使他們歡喜。
金鼓懺悔
《金光明經》說：當時信相菩薩夜裡夢見金鼓以及懺悔的偈頌，向如來說。夢見金鼓所發出的美妙聲音，全部能夠滅除三世（過去、現在、未來）的各種痛苦，地獄、餓鬼、畜生等的痛苦，貧窮困厄以及各種有的痛苦。像這樣金鼓所發出的聲音，全部能夠除滅一切的痛苦。沒有依靠、沒有歸宿、沒有救護的眾生，我為這些眾生作為歸依之處。諸佛世尊有大慈悲，應當證明我的微薄誠意，哀憐地接受我的懺悔。如果我百劫以來所作的各種惡業，因為這些因緣產生大的憂愁痛苦。十方現在具有大悲心的世尊，能夠去除眾生的一切怖畏，愿您接受我誠心的懺悔，使我的恐懼全部得以消除。我的所有煩惱業障，惟愿現在諸佛世尊用大悲水洗除乾淨。過去所作的各種惡業現在全部懺悔。現在所作的罪業誠心發露。沒有做的罪業更加不敢做。已經做的罪業不敢覆蓋隱藏。身業三種，口業四種，意業三種行為，現在全部懺悔。身口所作以及意念所想的十種惡業全部懺悔。所造的惡業應當接受惡報，現在在佛前誠心懺悔。如果這個國土以及其他世界，所有的善法全部用來回向。我所修行的身口意善業，愿在來世證得無上道。
《楞伽經》說
《楞伽經》說：佛住在南海邊的楞伽山（Laṅkā Mountain）頂，用各種寶華來莊嚴。各位菩薩眾從那些各種不同的佛剎（Buddhakṣetra）而來，具有無量三昧（Samādhi）自在的力量，神通遊戲。大慧（Mahāmati）菩薩作為首領，一切諸佛用手灌頂。
【English Translation】 English version: Ultimately, it speaks of extinction. It speaks of repenting past sins, not of entering the past. Pitying their suffering because of one's own illness. One should recognize the suffering of countless kalpas (aeons) in past lives. One should think of benefiting all sentient beings. Recalling the merits one has cultivated, thinking of a pure life, do not generate sorrow or vexation. Constantly arouse diligence, and act as a king of medicine to heal all diseases. One should thus comfort and encourage Bodhisattvas who are ill, causing them to rejoice.
Golden Drum Repentance
The Golden Light Sutra says: At that time, the Bodhisattva Sincana (Faithful Appearance) dreamed of a golden drum and verses of repentance at night, and spoke to the Tathagata (Thus Come One). He dreamed that the wonderful sounds emitted by the golden drum could completely eliminate all the sufferings of the three times (past, present, and future), the sufferings of hell, hungry ghosts, animals, etc., poverty, distress, and all kinds of suffering. Like this, the sounds emitted by the golden drum can completely eliminate all suffering. For sentient beings who have no reliance, no refuge, and no protection, I will be a place of refuge for these beings. May all Buddhas, World Honored Ones, with great compassion, bear witness to my humble sincerity and compassionately accept my repentance. If I have committed various evil deeds in the past hundred kalpas, may these causes and conditions generate great sorrow and suffering. May the World Honored Ones of great compassion in the ten directions, who are able to remove all fears of sentient beings, accept my sincere repentance, so that all my fears may be eliminated. May all the Buddhas, World Honored Ones, now cleanse and purify all my afflictions and karmic defilements with the water of great compassion. I now repent of all the evil deeds I have committed in the past. I sincerely confess the sins I am committing now. I dare not commit sins that I have not yet committed. I dare not cover up the sins I have already committed. The three actions of body, the four actions of speech, and the three actions of mind, I now repent of them all. All ten evil deeds committed by body, speech, and mind, I repent of them all. I should receive evil retribution for the evil deeds I have committed, and I now sincerely repent before the Buddha. If all the good dharmas in this land and other worlds are dedicated to all. May the good deeds of body, speech, and mind that I have cultivated be realized in the future to attain the unsurpassed path.
Laṅkāvatāra Sutra says
The Laṅkāvatāra Sutra says: The Buddha resided on the summit of Laṅkā Mountain (Laṅkā Mountain) on the shore of the Southern Sea, adorned with various precious flowers. The Bodhisattva assemblies came from those various Buddha-fields (Buddhakṣetra), possessing the power of unlimited Samādhi (Samādhi), freely performing supernatural feats. The Bodhisattva Mahāmati (Great Wisdom) was the leader, and all the Buddhas poured water on his head.
自心現境界。善解其義。種種眾生。種種心色。無量度門隨類普現。於五法．三自性．八識．二無我究竟通達。時大慧菩薩以偈贊佛。世間離生滅。猶如虛空華。一切法如幻。遠離於心識。遠離於斷常。世間恒如夢。知人法無我。煩惱及爾焰。常清凈無相。而興大悲心。一切無涅槃。無有涅槃佛。無有佛涅槃。遠離覺所覺。若有若無有。是二悉俱離。牟尼寂靜觀。是則遠離生。是名為不取。今世後世靜。說偈贊已。咨問一百八義及五法三自性八識二無我之義。爾時世尊一一分別解釋已。慇勤誡勖。我之弟子諸修行者。應當修慈心。不食一切肉。及蔥韭蒜等。種種放逸酒。食肉無慈心。永背正解脫。
圓覺三觀
圓覺經序云。如來入寂光土。凡聖一源。現受用身。主伴同會。曼殊師利創問本起之因。薄伽至尊首提究竟之果。照斯真體。滅彼夢形。知無我人。誰受輪轉。種種幻化。生於覺心。幻盡覺圓。心通法遍。心本是佛由念起而漂沉。岸實不移因舟行而騖驟。頓除妄宰。空不生華。漸竭愛源。金無重礦。理絕修證。智似階差。覺前前非。名後後位。況妄忘起滅。德等圓明者焉。然出廄良駒已搖鞭影。埋塵大寶須設治方。故三觀澄明真假俱入。諸輪綺互單復圓修。四相潛神華覺違拒。四病出體心華髮明。復
【現代漢語翻譯】 自心所顯現的境界，要善於理解其中的含義。種種不同的眾生，種種不同的心和色，無量的解脫之門隨著不同的類別普遍顯現。對於五法（名、相、分別、正智、如如），三自性（遍計所執性、依他起性、圓成實性），八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識），二無我（人無我、法無我）究竟通達。當時，大慧菩薩用偈頌讚嘆佛：『世間遠離生滅，猶如虛空中的花朵。一切法都如幻象，遠離於心和意識。遠離於斷和常，世間恒常如夢幻。了知人無我、法無我，煩惱和熾盛的慾望，常常是清凈無相的。』而生起大悲心，一切法中沒有涅槃，沒有涅槃的佛，也沒有佛的涅槃，遠離能覺和所覺。若說有或沒有，這兩種都應遠離。牟尼（釋迦牟尼佛的稱號）的寂靜觀照，就是遠離生滅。這叫做不執取，今生來世都寂靜。』說完偈頌讚嘆后，請教了一百零八個義理以及五法、三自性、八識、二無我的含義。當時，世尊一一分別解釋后，殷切地告誡勉勵：『我的弟子們，各位修行者，應當修習慈悲心，不吃一切肉，以及蔥、韭、蒜等，種種放縱的酒。吃肉沒有慈悲心，永遠背離真正的解脫。
圓覺三觀
《圓覺經序》說：如來進入寂光凈土，凡夫和聖人本源相同。顯現受用身，主和伴共同集會。曼殊師利（文殊菩薩）首先提問本起的原因，薄伽（世尊的尊稱）至尊首先提出究竟的果。照亮這個真實的本體，滅除那些夢幻的形相。知道沒有我，沒有人，誰在承受輪迴流轉？種種幻化，生於覺悟的心。幻象消失，覺悟圓滿，心與法相通，遍及一切。心本來就是佛，由於妄念生起而漂流沉淪。岸邊實際上沒有移動，因為船在行駛而顯得急促。立刻去除虛妄的主宰，虛空中不會生出花朵。逐漸竭盡愛慾的源頭，金子中沒有多餘的礦石。道理上斷絕了修證，智慧好像階梯。覺悟到前一個階段的錯誤，才稱為后一個階段的地位。何況虛妄的念頭生滅，功德等於圓滿光明的人呢？然而，出了馬廄的良馬已經搖動了鞭子的影子，埋在塵土中的大寶需要設定治理的方法。所以，三種觀照澄澈明凈，真和假都進入。各種輪子交錯，有單修、復修、圓修。四相（我相、人相、眾生相、壽者相）潛藏，華覺（對幻化的覺知）互相違背。四病（任、作、止、滅）脫離，心華（清凈的覺知）發明。再
【English Translation】 The realm manifested by one's own mind, one should be good at understanding its meaning. Various kinds of sentient beings, various kinds of mind and form, countless doors of liberation universally appear according to their respective categories. One should thoroughly understand the Five Dharmas (name, form, discrimination, right knowledge, suchness), the Three Self-natures (the nature of universal discrimination, the nature of dependence on others, the nature of perfect reality), the Eight Consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, Alaya consciousness), and the Two No-selves (the No-self of persons, the No-self of dharmas). At that time, Mahamati Bodhisattva praised the Buddha with a verse: 'The world is apart from birth and death, like flowers in the sky. All dharmas are like illusions, far from mind and consciousness. Far from annihilation and permanence, the world is always like a dream. Knowing that there is no self of persons and no self of dharmas, afflictions and burning desires are always pure and without form.' And he aroused great compassion, in all dharmas there is no Nirvana, there is no Buddha in Nirvana, and there is no Nirvana of the Buddha, far from the perceiver and the perceived. Whether there is or there is not, both of these should be abandoned. The Muni's (title of Shakyamuni Buddha) silent contemplation is to be apart from birth and death. This is called non-grasping, both this life and the next are tranquil.' After reciting the verse of praise, he inquired about the meaning of the one hundred and eight doctrines and the meaning of the Five Dharmas, the Three Self-natures, the Eight Consciousnesses, and the Two No-selves. At that time, the World Honored One explained them one by one, and earnestly exhorted: 'My disciples, all practitioners, should cultivate loving-kindness, not eat any meat, nor onions, leeks, garlic, and all kinds of unrestrained wine. Eating meat has no loving-kindness, and one will forever turn away from true liberation.'
The Three Contemplations of Perfect Enlightenment
The Preface to the Śūraṅgama Sūtra says: 'The Tathagata enters the Land of Tranquil Light, where the ordinary and the holy share the same source. He manifests the enjoyment body, and the host and guests gather together. Manjushri (Mañjuśrī Bodhisattva) first asks about the cause of the origin, and the Bhagavan (an epithet for the World Honored One) supremely puts forth the ultimate fruit. Illuminating this true essence, extinguishing those dreamlike forms. Knowing that there is no self and no person, who is undergoing the cycle of rebirth? All kinds of illusions arise from the enlightened mind. When illusions are exhausted, enlightenment is perfected, and the mind is connected with the Dharma, pervading everything. The mind is originally the Buddha, but it drifts and sinks due to the arising of deluded thoughts. The shore does not actually move, but it appears to be rushing because the boat is moving. Immediately remove the false master, and flowers will not grow in the empty space. Gradually exhaust the source of desire, and there will be no excess ore in the gold. The principle cuts off cultivation and realization, and wisdom is like a ladder. Realizing the error of the previous stage is called the position of the next stage. Moreover, how can the arising and ceasing of false thoughts be equal to those whose virtue is equal to perfect brightness? However, the fine steed that has left the stable has already shaken the shadow of the whip, and the great treasure buried in the dust must be set up with methods of governance. Therefore, the three contemplations are clear and bright, and both the true and the false enter. The various wheels are intertwined, with single, multiple, and complete cultivation. The Four Marks (the mark of self, the mark of person, the mark of sentient beings, the mark of lifespan) are hidden, and the Hua-jue (awareness of illusions) resist each other. The Four Diseases (allowing, acting, stopping, extinguishing) are released, and the mind-flower (pure awareness) is manifested. Again.'
令長中下期。克念攝念而加行。別遍互習。業障惑障而銷亡。成就慧身。靜極覺偏。百千世界佛境現前。是以聞五種名超剎寶施福。說半偈義勝河沙小乘。寔由無法不持無機不被者也。持此經者。金剛晨夕守護令不退轉。其家永無災障。疫病消滅財寶豐足。
楞嚴大定
楞嚴經云。阿難為大幻術摩登伽女咒攝。將毀戒體。世尊頂放百道光明。光中千葉寶蓮。有佛化身坐宣神咒。阿難歸來佛所。佛說此經名大佛頂首楞嚴王。具足萬行。十方如來一門超出妙莊嚴路。七處徴心八還辯見。飛光擊觸。寶手開合。顯真性不動自心妙明。常光現前性周法界。歇即菩提不從人得。文殊選擇諸聖二十五圓通。以觀音從聞入道為此方真教體。五濁十二類生受生源因。修三漸次方得除滅。從干慧地修行增進。十信．十住．十行．十回向四加行。等覺．妙覺五十五位。十因十類七趣三界生業因緣。十種禪那五陰區宇種種魔事。次說修三摩地斷殺盜淫妄。道場持咒修證功德。佛言。若人以七寶奉上諸佛。不如一念將此法門開示末學。若人具四重十波羅夷應入地獄。是人罪障應念消滅。如教行道直成菩提。無復魔業。
般若真空
法寶標目云。右佛于鷲峰山．給孤獨園．他化天宮．竹林園四處十六會說。西域本有二十
【現代漢語翻譯】 現代漢語譯本： 令在長時、中期、下期，以克制妄念、攝持正念而精進修行，通過別修、遍修、互修，使業障、惑障得以消除，成就智慧之身。當靜到極點，覺悟就會顯現，百千世界的佛國凈土就會呈現在眼前。因此，聽聞《楞嚴經》中的五種名稱，勝過以充滿無量世界的珍寶佈施所獲得的福報；宣說哪怕半句偈頌的意義，也勝過恒河沙數的小乘修行。實在是因為沒有無法受持此經的人，沒有不被此經所救度的眾生。受持此經的人，會有金剛神日夜守護，使其不退轉。其家中永遠沒有災禍，疫病消滅，財寶豐足。
楞嚴大定
《楞嚴經》中說，阿難（Ananda，佛陀十大弟子之一）被大幻術的摩登伽女（Matangi，古印度一位女子）用咒語迷惑，將要毀壞戒體。世尊（釋迦牟尼佛）從頭頂放出百道光明，光明中出現千葉寶蓮，有佛的化身端坐在蓮花上宣說神咒。阿難回到佛的住所。佛說這部經名為《大佛頂首楞嚴王經》，具足萬行，是十方如來超越一切法門，到達妙莊嚴境界的道路。經中通過七處征心、八還辯見，飛光擊觸，寶手開合，來顯現真性不動的自心妙明，使常光顯現於前，自性周遍法界。停止妄想執著就是菩提，不是從他人處獲得的。文殊菩薩（Manjusri，智慧的象徵）選擇諸聖的二十五種圓通法門，認為觀音菩薩（Avalokitesvara，慈悲的象徵）從聽聞入道是適合這個世界的真正教法。五濁惡世的十二類眾生，其受生的根源在於業因，必須修習三種漸進的次第才能消除。從干慧地開始修行增進，經歷十信、十住、十行、十回向四加行，等覺、妙覺五十五個位次。經中還講述了十因、十類、七趣三界眾生生起業的因緣，十種禪那、五陰區宇以及種種魔事。接著講述了修習三摩地，斷除殺盜淫妄的方法。道場持咒修證的功德。佛說，如果有人用七寶供養諸佛，不如用一念之心將此法門開示給末法時期的學人。如果有人犯了四重罪、十波羅夷罪，本應墮入地獄，此人的罪障應念消滅。如能按照經教修行，可以直接成就菩提，不再有魔業。
般若真空
法寶標目中說，佛在鷲峰山（Grdhrakuta Mountain，位於古印度王舍城附近）、給孤獨園（Jetavana Vihara，又稱祇園精舍，位於古印度舍衛城附近）、他化自在天宮（Paranirmita-vasavartin，欲界第六天）、竹林園（Venuvana，位於古印度王舍城附近）四個地方，十六次集會宣說般若經典。西域原本有二十萬頌。
【English Translation】 English version: May it be in the long, middle, or short term. Diligently practice by subduing wandering thoughts and gathering right mindfulness. Through separate, comprehensive, and mutual practice, may karmic obstacles and afflictive obstacles be eliminated, and the wisdom body be accomplished. When stillness reaches its extreme, enlightenment will manifest, and the Buddha realms of hundreds of thousands of worlds will appear before you. Therefore, hearing the five kinds of names in the Shurangama Sutra surpasses the merit of giving treasures that fill countless worlds. Speaking even half a verse's meaning surpasses the merit of countless Hinayana practices. It is truly because there is no one who cannot uphold this sutra, and no being who is not saved by it. Those who uphold this sutra will be protected by Vajra deities day and night, ensuring they do not regress. Their families will forever be free from disasters, epidemics will be eradicated, and wealth will be abundant.
The Shurangama Samadhi
The Shurangama Sutra says that Ananda (one of the Buddha's ten great disciples) was bewitched by the great illusionist Matangi (an ancient Indian woman) with a mantra, and was about to destroy his precepts. The World Honored One (Shakyamuni Buddha) emitted hundreds of rays of light from the crown of his head, and in the light appeared a thousand-petaled treasure lotus, with a Buddha manifestation seated on the lotus, proclaiming a divine mantra. Ananda returned to the Buddha's abode. The Buddha said that this sutra is called the Great Buddha Crown Shurangama King Sutra, complete with myriad practices, and is the path for the Tathagatas of the ten directions to transcend all dharmas and reach the realm of wondrous adornment. Through the seven locations questioning the mind, the eight returns clarifying the seeing, the flying light striking, and the treasure hand opening and closing, the sutra reveals the true nature of the unmoving, wonderfully bright mind, allowing the constant light to appear before you, and the self-nature to pervade the Dharma realm. Ceasing delusional thoughts and attachments is Bodhi, not obtained from others. Manjusri Bodhisattva (symbol of wisdom) chose the twenty-five perfect penetration methods of the sages, and considered Avalokitesvara Bodhisattva's (symbol of compassion) entering the path through hearing to be the true teaching for this world. The root cause of birth for the twelve types of beings in the five turbidities lies in karmic causes, and must be eliminated by cultivating the three gradual stages. Progressing from the Dry Wisdom Ground, through the Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications, the Four Auxiliary Practices, Equal Enlightenment, and Wonderful Enlightenment, the fifty-five positions. The sutra also discusses the causes and conditions for the arising of karma for the ten causes, ten types, and seven realms of beings in the three realms, the ten types of Dhyana, the five skandha regions, and various demonic events. Next, it discusses the method of cultivating Samadhi and eliminating killing, stealing, sexual misconduct, and lying. The merits of upholding the mantra and cultivating in the Bodhimanda. The Buddha said that if someone were to offer the seven treasures to all the Buddhas, it would not be as good as using one thought to reveal this Dharma gate to learners in the Dharma-ending age. If someone has committed the four grave offenses and the ten Parajika offenses, and should fall into hell, this person's karmic obstacles will be eliminated in an instant. If one practices according to the teachings of the sutra, one can directly achieve Bodhi and no longer be subject to demonic influences.
The Prajna Emptiness
The Dharma Treasure Catalogue says that the Buddha spoke the Prajna classics in sixteen assemblies at four locations: Vulture Peak (Grdhrakuta Mountain, near Rajagriha in ancient India), Jetavana Vihara (also known as Anathapindika's Park, near Shravasti in ancient India), Paranirmita-vasavartin Heaven (the sixth heaven of the desire realm), and Venuvana (Bamboo Grove Monastery, near Rajagriha in ancient India). The Western Regions originally had two hundred thousand verses.
萬偈。此土大品．光贊．道行．小品．大明度．勝天王．文殊．金剛八部咸在其中。唐三藏法師玄奘取全本于西域。玉華寺譯成六百卷般若。空宗此經周盡。初法師將順眾意如羅什所翻。除繁去重。于夜夢中有極怖畏事。還依廣翻。即見殊勝境界。遂不敢刪。依梵本譯。慶成之日。般若放光。諸天雨華。空中音樂異香芬烈。法師曰此鎮國之典人天大寶。經自記此方當有樂大乘者。國王大臣四部徒眾書寫受持讀誦流佈。皆得生天究竟解脫。般若謂諸佛之母。六度之一數也。五度未與大名。唯此般若圓宗獨稱尊大。乃是眾妙之淵府。群智之玄宗。萬法之本原。眾聖之圓極。所以前五但為佐助。與般若作其輔翼。唯此獨立大名。般若者此云智慧。真空者二十一空也。
付囑國王
仁王般若經云。佛在王舍城鷲峰山中。為十六大國王波斯匿王等。說般若波羅蜜多十四正行等法竟。復囑王曰。當國土有諸災難時。應當請百法師敷百高座。一日二時講誦此經。無量鬼神若聞此經。護汝國土。人天果報皆得滿足。一切災難悉皆消滅。佛告波斯匿王。我滅度后法欲滅時。一切有情造惡業故。令諸國土種種災起。諸國王等為護自身太子王子后妃眷屬百官百姓一切國土。即當受持此般若波羅蜜多。皆得安樂。我以是法付囑國王
【現代漢語翻譯】 現代漢語譯本： 萬偈（指《般若經》有萬頌）。此土的大品（《大般若經》初分之別稱）．光贊（《光贊般若經》）．道行（《道行般若經》）．小品（《小品般若經》）．大明度（《大明度無極經》）．勝天王（《勝天王般若經》）．文殊（《文殊師利所說摩訶般若波羅蜜經》）．金剛（《金剛般若波羅蜜經》）八部經典全部包含在其中。唐三藏法師玄奘從西域取回全本，在玉華寺翻譯成六百卷的《般若經》。空宗以這部經最為完備周詳。最初法師打算順應眾人的意思，按照鳩摩羅什所翻譯的版本，刪繁就簡。但在夜裡夢中出現了極其恐怖的事情，於是又按照廣本進行翻譯，隨即見到了殊勝的境界，因此不敢刪減，依據梵文字進行翻譯。慶賀譯成之日，《般若經》放出光明，諸天散花，空中響起音樂，異香濃郁芬芳。法師說，這是鎮國之寶，人天的大寶藏。經中自己記載，此方（指中國）應當有愛好大乘佛法的人，國王大臣以及四部徒眾書寫、受持、讀誦、流佈此經，都能得生天界，最終解脫。《般若》被稱為諸佛之母，是六度（佈施、持戒、忍辱、精進、禪定、般若）之一。前五度沒有被賦予偉大的名稱，只有這《般若》圓滿的宗義獨自被稱為尊貴偉大，是眾多奧妙的淵府，群體智慧的玄妙宗源，萬法的根本源頭，眾聖的圓滿歸宿。所以前五度只是作為輔助，與《般若》互相輔助，只有《般若》獨立擁有偉大的名稱。《般若》，這裡的意思是智慧。真空，指的是二十一空。
付囑國王
《仁王般若經》中說，佛在王舍城（Rājagṛha）鷲峰山（Gṛdhrakūṭa）中，為十六大國王，如波斯匿王（Prasenajit）等，宣說《般若波羅蜜多》（Prajñāpāramitā）十四正行等法完畢后，又囑咐國王說：『當國土有各種災難時，應當請一百位法師鋪設一百個高座，一日兩次講誦此經。無數鬼神如果聽到此經，就會護佑你的國土，人天果報都能得到滿足，一切災難全部消滅。』佛告訴波斯匿王：『我滅度后，佛法將要滅亡時，一切有情因為造作惡業的緣故，使得各個國土發生各種災難。各位國王等爲了保護自身、太子、王子、后妃、眷屬、百官、百姓以及一切國土，就應當受持這部《般若波羅蜜多》，都能得到安樂。我將這部佛法付囑給各位國王。』
【English Translation】 English version: Ten Thousand Gathas (referring to the Prajñāpāramitā Sūtra with ten thousand verses). The 'Great Chapter' (a different name for the initial section of the Mahāprajñāpāramitā Sūtra) of this land, the 'Light Praises' (the Suvarṇaprabhāsa Sūtra), the 'Path Practice' (the Aṣṭasāhasrikā Prajñāpāramitā Sūtra), the 'Smaller Chapter' (the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra), the 'Great Illumination' (the Mahāprabhā Prajñāpāramitā Sūtra), the 'Victorious Heavenly King' (the Śrīmālādevīsiṃhanāda Sūtra), the 'Mañjuśrī' (the Mañjuśrīvikurvāṇaparivarta Sūtra), and the 'Vajra' (the Vajracchedikā Prajñāpāramitā Sūtra) eight sections are all contained within it. The Tripiṭaka Master Xuanzang of the Tang Dynasty retrieved the complete version from the Western Regions and translated it into six hundred volumes of the Prajñāpāramitā Sūtra at Yuhua Temple. The Śūnyatā school considers this scripture to be the most complete and thorough. Initially, the Dharma Master intended to follow the wishes of the assembly and, like Kumārajīva's translation, simplify and remove redundancies. However, in a dream at night, extremely frightening events occurred. He then translated according to the extensive version and immediately saw auspicious realms. Therefore, he dared not delete anything and translated based on the Sanskrit text. On the day celebrating the completion of the translation, the Prajñāpāramitā Sūtra emitted light, the heavens scattered flowers, music sounded in the air, and extraordinary fragrances were rich and fragrant. The Dharma Master said, 'This is a treasure for protecting the country, a great treasure for humans and gods. The scripture itself records that there should be those in this land (referring to China) who love Mahāyāna Buddhism. Kings, ministers, and the fourfold assembly who write, uphold, recite, and propagate this scripture will all be reborn in the heavens and ultimately attain liberation.' Prajñāpāramitā is called the mother of all Buddhas and is one of the six perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā). The first five perfections were not given great names; only this Prajñāpāramitā's complete doctrine is uniquely called noble and great. It is the profound treasury of numerous mysteries, the subtle source of collective wisdom, the fundamental origin of all dharmas, and the perfect destination of all sages. Therefore, the first five are only for assistance, supporting Prajñāpāramitā. Only Prajñāpāramitā independently possesses a great name. Prajñāpāramitā, here means wisdom. Śūnyatā refers to the twenty-one kinds of emptiness.
Entrusting to the King
The Renwang Prajñāpāramitā Sūtra says, 'The Buddha, in Rājagṛha on Vulture Peak (Gṛdhrakūṭa), after explaining the fourteen correct practices of the Prajñāpāramitā (Prajñāpāramitā) and other dharmas to the sixteen great kings, such as King Prasenajit (Prasenajit), further instructed the kings: 'When there are various disasters in the country, you should invite one hundred Dharma Masters to set up one hundred high seats and recite this scripture twice a day. If countless ghosts and spirits hear this scripture, they will protect your country, and the rewards of humans and gods will be fully satisfied, and all disasters will be eliminated.' The Buddha told King Prasenajit: 'After my parinirvana, when the Dharma is about to perish, all sentient beings, due to creating evil karma, will cause various disasters to arise in various countries. All kings, in order to protect themselves, their crown princes, princes, consorts, relatives, officials, people, and all countries, should uphold this Prajñāpāramitā, and all will attain peace and happiness. I entrust this Dharma to all of you kings.'
。不付比丘．比丘尼．優婆塞．優婆夷。所以者何。無王威力不能建立正法護持三寶。復告波斯匿王。今誡汝等。吾滅度后正法欲滅。此經三寶付諸國王建立守護。大王。后五濁世一切國王王子大臣自恃高貴。破滅吾教。制我弟子不聽出家造佛塔像。從今已后廣度比丘．比丘尼造佛塔寺經像。
法華妙典
蓮華經云。佛住耆阇崛山與比丘比丘尼菩薩．釋提桓因．大梵天王．四大天王．天龍八部與韋提希子阿阇世王等百千眷屬俱。爾時世尊入于無量義處三昧。天雨寶華六種震動。放眉間白毫相光普照世界。從三昧而起告舍利弗。諸佛世尊唯以一大事因緣故出現於世。欲令眾生開示悟入佛之知見。故說此一乘妙法。授諸聲聞記。如是妙法諸佛如來時一說之。如優曇華時一現耳。先示化城之權。終與髻珠之秘。雖三車異駕而一雨普滋。皆令自知決定作佛。說是經時。多寶佛塔從地涌出。十方諸佛集會證明。六萬恒河沙等菩薩及其眷屬護持流佈。持經隨喜有六根清凈等無量功德。若夫入旋陀羅尼諸三昧者。見靈山法會儼然佛常住不滅。證悟者自知非思議境界矣。天臺智者大師證旋陀羅尼三昧。九旬談妙。受持之盛無出此經。
飯王得病
凈飯王泥洹經云。爾時凈飯王忽被重病。身中四大同時俱作殘害
【現代漢語翻譯】 不付託給比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）。這是為什麼呢？因為沒有國王的威力，就不能建立正法，護持三寶（佛、法、僧）。佛陀又告訴波斯匿王（Prasenajit，古印度憍薩羅國國王），現在告誡你們，我滅度之後，正法將要衰滅，這部經典和三寶要交付給各位國王，建立守護。大王，在後世五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁）中，一切國王、王子、大臣，仗恃自己高貴，破滅我的教法，禁止我的弟子出家，建造佛塔佛像。從今以後，要廣度比丘、比丘尼，建造佛塔寺廟，繪製經典佛像。
《法華妙典》
《蓮華經》說，佛陀住在耆阇崛山（Griddhakuta，又名靈鷲山），與比丘、比丘尼、菩薩（bodhisattva，覺悟的有情）、釋提桓因（Sakra devanam Indra，忉利天之主）、大梵天王（Mahabrahma，色界初禪天之主）、四大天王（Four Heavenly Kings，佛教的護法神）、天龍八部（Devas and Nagas，佛教的護法神）以及韋提希子阿阇世王（Ajatasatru，古印度摩揭陀國國王）等百千眷屬在一起。當時，世尊進入無量義處三昧（Samadhi，禪定），天上降下寶華，大地發生六種震動，佛陀從眉間白毫相（urna，佛的三十二相之一）放出光明，普照世界。佛陀從三昧中起身，告訴舍利弗（Sariputra，佛陀十大弟子之一），諸佛世尊唯獨因為一個重大因緣才出現於世間，就是要使眾生開示悟入佛的知見，所以才說這一乘妙法，授予各位聲聞（sravaka，聽聞佛法而得解脫者）授記。這樣的妙法，諸佛如來時常才說一次，就像優曇花（udumbara，傳說中的仙界之花）時常才出現一次一樣。先顯示化城（幻化的城市）的方便，最終給予髻珠（珍貴的寶珠）的秘密。雖然有三車（羊車、鹿車、牛車）不同的駕乘，卻用一場雨普遍滋潤，都使他們自己知道必定成佛。在說這部經的時候，多寶佛塔（Prabhutaratna Stupa）從地涌出，十方諸佛前來證明。六萬恒河沙（Ganges river sand，數量極多）等菩薩及其眷屬護持流佈。受持經典，隨喜讚歎，有六根清凈等無量功德。如果能夠進入旋陀羅尼（Cakravarti-dharani，一種咒語）等各種三昧，就能見到靈山法會（Griddhakuta assembly）莊嚴如在，佛陀常住不滅。證悟的人自然知道這是不可思議的境界啊。天臺智者大師（Zhiyi，隋代高僧）證得旋陀羅尼三昧，九十天談論妙法，受持這部經典的盛況沒有超過這部經的。
飯王得病
《凈飯王泥洹經》說，當時凈飯王（Suddhodana，釋迦牟尼佛的父親）忽然得了重病，身體中的四大（地、水、火、風）同時發作，互相殘害。
【English Translation】 They are not entrusted to bhikshus (male monastics), bhikshunis (female monastics), upasakas (male lay practitioners), or upasikas (female lay practitioners). Why is that? Because without the power of a king, one cannot establish the true Dharma and protect the Three Jewels (Buddha, Dharma, Sangha). The Buddha further told King Prasenajit (King of Kosala in ancient India), 'Now I admonish you all, after my Parinirvana (death), the true Dharma will decline. This scripture and the Three Jewels are entrusted to you kings to establish and protect. Great King, in the future age of the Five Turbidities (the five corruptions of the age: of kalpa, views, afflictions, beings, and life), all kings, princes, and ministers, relying on their high status, will destroy my teachings, prohibiting my disciples from leaving home, building pagodas and images of the Buddha. From now on, extensively ordain bhikshus and bhikshunis, build pagodas and temples, and create scriptures and images of the Buddha.'
The Wonderful Dharma Lotus Sutra
The Lotus Sutra says, 'The Buddha dwelt on Mount Griddhakuta (Vulture Peak), together with bhikshus, bhikshunis, bodhisattvas (enlightenment beings), Sakra devanam Indra (Lord of the Devas), Mahabrahma (Great Brahma King), the Four Heavenly Kings (Guardians of the Four Directions), the Eight Classes of Devas and Nagas (supernatural beings), and King Ajatasatru (son of Queen Vaidehi) with hundreds of thousands of attendants. At that time, the World-Honored One entered the Samadhi (meditative state) of the Immeasurable Meaning. Precious flowers rained down from the sky, and the earth quaked in six ways. From the white hair mark (urna) between the Buddha's eyebrows, light shone forth, illuminating the entire world. Arising from Samadhi, the Buddha told Sariputra (one of the Buddha's chief disciples), 'The Buddhas, World-Honored Ones, appear in the world solely for one great cause and condition, which is to enable all beings to open, show, awaken to, and enter into the knowledge and vision of the Buddha. Therefore, they speak this One Vehicle Wonderful Dharma, and bestow predictions of Buddhahood upon all sravakas (hearers of the Dharma). Such a wonderful Dharma is spoken by the Buddhas, the Thus Come Ones, only once in a long time, just as the udumbara flower (a mythical flower) appears only once in a long time. First, they show the expedient of the phantom city (a magical city), and ultimately give the secret of the jewel in the topknot (a precious jewel). Although there are three different vehicles (ox cart, deer cart, goat cart), one rain universally nourishes them, enabling all to know for themselves that they will definitely become Buddhas.' When this Sutra was being spoken, the Stupa of Prabhutaratna (Many Jewels Buddha) emerged from the earth, and Buddhas from the ten directions came to certify it. Sixty thousand Ganges river sands (an immense number) of bodhisattvas and their retinues protected and propagated it. Those who uphold the Sutra and rejoice in it have immeasurable merits, such as the purification of the six senses. If one can enter the Cakravarti-dharani (a type of mantra) and other Samadhis, one will see the Griddhakuta assembly as if it were right there, and the Buddha constantly dwells and does not perish. Those who attain enlightenment will naturally know that this is an inconceivable state. The Great Master Zhiyi (a prominent Sui Dynasty monk) of the Tiantai school attained the Cakravarti-dharani Samadhi and lectured on the wonderful Dharma for ninety days. The flourishing of upholding this Sutra has not been surpassed by any other.
King Suddhodana's Illness
The Sutra of the Parinirvana of King Suddhodana says, 'At that time, King Suddhodana (father of Shakyamuni Buddha) suddenly fell seriously ill, and the four elements (earth, water, fire, wind) in his body simultaneously arose, harming each other.'
其身。肢節慾解喘息不定將死不久。告諸王曰。我命雖逝不以為苦。但恨不見我子悉達．次子難陀。復恨不見斛飯王子阿難陀．孫子羅睺。吾設得見是諸子等。我病雖篤未離生死不以為苦。白飯王語凈飯王言。我聞世尊在王舍城耆阇崛山中。去此懸遠二千餘里。王今轉羸。設遣使者道路懸遠懼恐遲晚無所加益。惟愿大王莫大愁悒懸念諸子。凈飯王答白飯王言。我子等輩雖復遼遠意望不斷。我子成佛。以大慈悲恒以神通天眼徹視天耳洞聽救接眾生。應可度者以慈愍心而度脫之。譬如有人為賊所圍。或值怨敵惶怖失計。不望自濟惟求救護。依有勢者欲從救護而求解脫。譬如有人時得重病欲得良醫以療其疾。如我今日望見世尊亦復如是。
釋迦如來應化錄下(一)
釋迦如來應化錄下(二)
報恩寺沙門 寶成 編集
佛還覲父
凈飯王泥洹經云。爾時世尊在靈鷲山。天耳遙聞迦維羅城中父王病臥命欲將終。渴仰欲見諸子佛與難陀．阿難．羅睺等。即以神足踴身虛空須臾而至迦維羅衛。放大光明光照王身患苦得安。佛與難陀等乘空來至。佛便入宮。王見佛到。王舉兩手而言。惟愿如來手摩我身令我得安。為病所困痛不可忍我命將逝。我今見子痛苦即除。復言。汝愿已成就。亦滿眾生愿。我今
【現代漢語翻譯】 現代漢語譯本： 他的身體，肢體關節好像要散開，喘息不定，將要死去。告訴各位國王說：『我的生命雖然逝去，我不覺得痛苦，只是遺憾不能見到我的兒子悉達（Siddhartha，釋迦牟尼的本名），次子難陀（Nanda）。又遺憾不能見到斛飯王子阿難陀（Ananda），孫子羅睺（Rahula）。我如果能夠見到這些兒子們，我即使病重，沒有脫離生死，也不覺得痛苦。』白飯王告訴凈飯王（Suddhodana）說：『我聽說世尊在王舍城（Rajagrha）的耆阇崛山（Grdhrakuta）中，距離這裡遙遠二千多里。大王現在身體虛弱，即使派遣使者，道路遙遠，恐怕遲緩沒有幫助。希望大王不要太愁悶，掛念兒子們。』凈飯王回答白飯王說：『我的兒子們雖然遙遠，但意念期望不斷。我的兒子成了佛，以大慈悲，經常以神通天眼徹視，天耳洞聽，救助接引眾生。應該被度化的人，以慈悲憐憫心來度脫他們。譬如有人被盜賊包圍，或者遇到怨敵，驚慌害怕失去主張，不期望自救，只求救護。依靠有權勢的人，想要從救護中求解脫。譬如有人得了重病，想要得到良醫來治療他的疾病。我今天盼望見到世尊也是這樣。』
《釋迦如來應化錄》下(一)
《釋迦如來應化錄》下(二)
報恩寺沙門 寶成 編集
佛還覲父
《凈飯王泥洹經》說：當時世尊在靈鷲山（Vulture Peak Mountain）。天耳遙遠聽到迦維羅衛城（Kapilavastu）中父王生病臥床，生命將要終結，渴望見到兒子佛和難陀（Nanda）、阿難（Ananda）、羅睺（Rahula）等。就以神足從虛空中躍身而至迦維羅衛。放出大光明，光明照耀王身，使患病痛苦得到安寧。佛和難陀等乘空來到。佛就進入宮中。國王見到佛來到，舉起雙手說：『希望如來用手摩我的身體，使我得到安寧。我被疾病所困，痛苦得無法忍受，我的生命將要逝去。我現在見到兒子，痛苦就消除了。』又說：『你的願望已經成就，也滿足了眾生的願望。我現在』
【English Translation】 English version: His body, his limbs and joints seemed about to fall apart, his breathing was unsteady, and he was not long for this world. He said to the kings, 'Although my life is passing away, I do not feel bitter. I only regret not seeing my son Siddhartha (Siddhartha, Shakyamuni's original name), and my second son Nanda (Nanda). I also regret not seeing Prince Hufan, Ananda (Ananda), and my grandson Rahula (Rahula). If I could see these sons, even though I am seriously ill and have not escaped birth and death, I would not feel bitter.' King Baifan said to King Jingfan (Suddhodana), 'I have heard that the World-Honored One is in Vulture Peak Mountain (Grdhrakuta) in Rajagrha (Rajagrha), more than two thousand li away from here. Your Majesty is now weak. Even if a messenger is sent, the road is far, and I fear it will be too late to be of any help. I hope Your Majesty will not be too worried and concerned about your sons.' King Jingfan replied to King Baifan, 'Although my sons are far away, my thoughts and expectations are constant. My son has become a Buddha, and with great compassion, he constantly uses his divine powers of the heavenly eye to see clearly and his heavenly ear to hear everything, saving and receiving all beings. Those who should be saved are delivered with compassion and pity. It is like someone surrounded by thieves, or encountering enemies, panicking and losing their judgment, not expecting to save themselves, but only seeking help. They rely on those with power, wanting to seek liberation from their protection. It is like someone who has a serious illness and wants to find a good doctor to cure their illness. My hope to see the World-Honored One today is also like this.'
Annals of Shakyamuni Buddha's Incarnation, Part 2 (1)
Annals of Shakyamuni Buddha's Incarnation, Part 2 (2)
Compiled by Bao Cheng, a Shramana of Baoen Temple
The Buddha Returns to See His Father
The Nirvana Sutra of King Jingfan says: At that time, the World-Honored One was on Vulture Peak Mountain (Vulture Peak Mountain). His heavenly ear heard from afar that his father, the King, was ill in bed in Kapilavastu (Kapilavastu), and his life was about to end. He longed to see his sons, the Buddha, Nanda (Nanda), Ananda (Ananda), Rahula (Rahula), and others. Immediately, with his divine feet, he leaped through the air and arrived at Kapilavastu in an instant. He emitted great light, which shone on the King's body, bringing peace to his suffering. The Buddha and Nanda and others came through the air. The Buddha then entered the palace. When the King saw the Buddha arrive, he raised both hands and said, 'May the Tathagata touch my body with his hands and bring me peace. I am afflicted by illness, suffering unbearably, and my life is about to pass away. Now that I see my son, the pain is gone.' He also said, 'Your wish has been fulfilled, and it has also fulfilled the wishes of all beings. Now I'
得重病。愿汝度我厄。佛言。惟愿父王莫復愁憂。即以手著父王額上。命雖欲終自可寬意。王即以手捉于佛手著於心上白言。我今見汝。我願已滿。心意踴悅。從是臥別。如來至真多所利益。其有得見聞所說者。此輩之等皆是有相大功德人。今日世尊是我之子。接遇過多不相見棄。是時父王即于臥處合掌心禮世尊足下。時佛手掌在王心上。無常對至命盡氣絕忽就後世。
殯送父王
凈飯王泥洹經云。爾時凈飯王命盡氣絕。時諸釋子以眾香水洗浴王身。纏細白㲲而以棺斂。爾時世尊念當來世。人民兇暴不報父母養育之恩。為不孝之子。為是當來眾生之等設禮法故。如來躬身自欲擔于父王之棺。時四天王俱來赴喪。長跪白佛。愿聽我等抬父王棺。佛即許之。四天王各變人形像。以手擎棺抬于肩上。舉國人民莫不啼哭。如來躬身手執香爐在棺前行。出詣葬所佛與大眾共積香薪。舉棺置上放火焚之。一切大眾益更悲哭。於是世尊告大眾曰。世皆無常。苦空無我。無有堅固。如幻如化。如熱如焰。如水中月。命不久居。汝等諸人當勤精進。而自勸勉永離生死。乃得大安。舉火焚燒大王身已。爾時諸王各各皆持五百瓶香水以用滅火。火滅之後競共收骨盛置金函。即于其上便共起塔。懸繒幡蓋及種種鈴供養塔廟。
【現代漢語翻譯】 現代漢語譯本： （國王）得了重病，（他）希望您能幫我度過難關。佛說：『只希望父王不要再憂愁了。』隨即用手放在父王的額頭上，（說）『即使壽命將盡，也可以放寬心。』國王立即用手抓住佛的手，放在心上說：『我現在見到你了，我的願望已經滿足，心裡非常高興。』從此臥床告別。（佛）如來至真，能帶來很多利益，那些能夠見到（佛）聽到（佛）所說的人，這些人都是有大功德的人。今天世尊是我的兒子，（他）接待我，沒有嫌棄我。』這時，父王就在臥榻上合掌，心裡禮拜世尊的腳下。這時，佛的手掌在國王的心上，無常到來，生命終結，氣息斷絕，忽然就去世了。
殯葬父王
《凈飯王泥洹經》中說：當時凈飯王（Suddhodana）（釋迦牟尼佛的父親）生命終結，氣息斷絕。當時各位釋迦族人（Sakya）用各種香水洗浴國王的身體，用細白的絲綢纏裹，然後放入棺材。當時世尊想到未來世，人民會變得兇暴，不報答父母養育的恩情，成為不孝之子。爲了未來世的眾生設立禮法，如來親自想要抬父王的棺材。當時四大天王（Four Heavenly Kings）一同前來奔喪，長跪著對佛說：『希望允許我們抬父王的棺材。』佛就答應了他們。四大天王各自變化形象，用手托著棺材，抬在肩上。全國人民沒有不哭泣的。如來親自手持香爐，在棺材前行走，前往埋葬的地方。佛與大眾一同堆積香木，把棺材放在上面，點火焚燒。所有大眾更加悲傷哭泣。於是世尊告訴大眾說：『世間一切都是無常的，充滿痛苦、空虛，沒有自我，沒有什麼是堅固的，如夢幻，如變化，如陽焰，如水中月，生命不會長久。你們這些人應當勤奮精進，自我勸勉，永遠脫離生死，才能得到大安樂。』點火焚燒大王的身軀之後，當時各位國王各自拿著五百瓶香水用來滅火。火滅之後，爭相收取骨灰，盛放在金色的匣子里，就在上面共同建造佛塔，懸掛絲綢幡蓋以及各種鈴鐺，供養佛塔寺廟。
【English Translation】 English version: (The king) became seriously ill, (he) hoped that you could help me through this difficult time. The Buddha said, 'I only hope that my father will not be sad anymore.' Immediately, he placed his hand on the king's forehead, (saying) 'Even if life is coming to an end, you can relax.' The king immediately grabbed the Buddha's hand, placed it on his heart, and said, 'Now I see you, my wish has been fulfilled, and I am very happy.' From then on, he bid farewell from his sickbed. (The Buddha), the Tathagata (Tathagata) is truly perfect and can bring many benefits. Those who can see (the Buddha) and hear what (the Buddha) says, these people are people with great merit. Today, the World Honored One (World Honored One) is my son, (he) received me and did not abandon me.' At this time, the father king folded his hands on the bed and bowed in his heart at the feet of the World Honored One. At this time, the Buddha's palm was on the king's heart, impermanence arrived, life ended, breath was cut off, and suddenly he passed away.
The Funeral of the Father King
The Nirvana Sutra of King Suddhodana (Suddhodana Nirvana Sutra) says: At that time, King Suddhodana (Suddhodana) (father of Sakyamuni Buddha) came to the end of his life and his breath was cut off. At that time, the Sakyas (Sakya) washed the king's body with various fragrant waters, wrapped it in fine white silk, and then placed it in a coffin. At that time, the World Honored One thought about the future world, people would become violent, not repay the kindness of their parents' upbringing, and become unfilial children. In order to establish etiquette for the sentient beings of the future world, the Tathagata (Tathagata) personally wanted to carry the coffin of the father king. At that time, the Four Heavenly Kings (Four Heavenly Kings) came to the funeral together, knelt down and said to the Buddha, 'I hope you will allow us to carry the coffin of the father king.' The Buddha agreed to them. The Four Heavenly Kings each transformed their images, holding the coffin with their hands and carrying it on their shoulders. There was no one in the country who did not cry. The Tathagata (Tathagata) personally held the incense burner in his hand and walked in front of the coffin, going to the place of burial. The Buddha and the assembly piled up fragrant wood together, put the coffin on it, and set it on fire. All the assembly cried even more sadly. Then the World Honored One told the assembly, 'Everything in the world is impermanent, full of suffering, emptiness, no self, nothing is solid, like a dream, like a change, like a mirage, like the moon in the water, life will not last long. You people should be diligent and strive forward, encourage yourselves, and be forever free from birth and death, so that you can attain great peace and happiness.' After setting fire to burn the body of the Great King, at that time, the kings each held five hundred bottles of fragrant water to put out the fire. After the fire was extinguished, they competed to collect the ashes and put them in golden boxes, and together they built a pagoda on it, hanging silk banners and various bells, offering to the pagoda temples.
佛救釋種
增一阿含經云。波斯匿王生一太子名曰流離。年始八歲。至迦衛羅國外父釋種摩訶男舍。新起一堂敷種種座請佛及僧于中供養。流離太子升座而坐。諸釋種見之共皆毀辱。太子嘆息即語好苦梵志。我后紹王位時我當報仇。波斯匿王后取命終。便立流離太子為王。時好苦梵志白言。王當憶釋種毀辱。王曰善。王即集四種之兵往迦衛羅國征伐釋種。世尊聞已即以神力往至道側在枯樹下坐。時流離王遙見世尊在樹下坐。即下車至世尊所頭面禮足在一面坐。白世尊言。更有好樹不在彼坐。世尊今日何故在此枯樹下坐。世尊告曰。親族之蔭勝外人也。是時世尊便說偈言。親族之陰涼。釋種出于佛。儘是我枝葉。故坐斯樹下。是時流離王即作是念。世尊今日出于釋種。吾不應往征宜可齊此還歸本土。如是至三。佛以神力三度止之。
為母說法
摩訶摩耶經云。佛在忉利天歡喜園中波利質多羅樹下三月安居。如來結加趺坐放百千光明。光中有千蓮華有千化佛。日月星辰所有威光隱蔽不現。佛告文殊師利。汝詣母所道我在此。佛母聞已乳自流出猶白蓮華。而直入于如來口中。如來見母內懷忻敬而白母言。身所經處與苦樂俱。當修涅槃永離苦樂。佛母聞已專精正念諸結消伏而白佛言。一切眾生在於五道。
皆由煩惱過患所致。故有結縛不得自在。愿我來世得成正覺。當爲一切斷此苦本。佛言。眾生所以不得解脫。皆由貪慾嗔恚愚癡致令恒在生死。乃至欲求生天亦難。何況希望離生死耶。在世失好名稱。明友親屬皆共疏棄。臨命終時極大懼怖。神識恍惚方自悔責。如此皆由三毒患故。若人慾求解脫妙果。宜斷苦本。彼愚癡凡夫為結所纏。時會大眾聞此語已悲號懊惱。
最初造像
造像經云。佛在天宮安居三月為母說法。優陀延王渴仰思佛發願造像。毗首羯磨天工巧無匹。化身為匠。于佛初誕生日起工不日而成。佛化三道寶階從天而下。諸天翼從威德熾盛光明赫奕。如滿月在空眾星共繞。如日初出采霞紛映。梵王執白蓋在右帝。釋持白拂侍左。諸天乘空而下虛空音樂妙香雨華。四大天王獻微妙供。佛告優陀延王。汝於我法中初為軌則。更無有人與汝等者令諸眾生得大信利。已獲福德廣大善根。天帝告王。佛在天上贊王造像功德宜自欣慶。佛言。若人以雜彩繢飾金銀銅鐵鉛錫镕鑄香木玉石雕刻織繡作佛形像。乃至極小如一指大。獲種種福報功德無量。不生邊小國土下劣種姓不凈邪見貧窮之家。生人天中圓滿超眾。無諸病苦不為毒藥刀兵諸橫傷害。不墮三途不受苦報。滅種種罪獲種種福。
浴佛形像
【現代漢語翻譯】 現代漢語譯本：這些都是由煩惱的過失和禍患所導致的。因此有了結縛，不得自在。愿我來世能夠成就正覺（指證悟成佛），當爲一切眾生斷除這痛苦的根源。佛說：『眾生之所以不能得到解脫，都是由於貪慾、嗔恚、愚癡，導致他們恒常處在生死輪迴之中。甚至想要往生到天界也很困難，更何況是希望脫離生死輪迴呢？在世的時候會失去好的名聲，明智的朋友和親屬都會疏遠拋棄他們。臨命終時會感到極大的恐懼和害怕，神識恍惚，才開始後悔自責。這些都是由於貪嗔癡三毒的禍患所導致的。如果有人想要尋求解脫的妙果，就應該斷除痛苦的根源。』那些愚癡的凡夫被結縛所纏繞，當時在場的大眾聽了這些話后，都感到悲傷懊惱。
最初造像
《造像經》中說：佛陀在天宮安居三個月，為母親說法。優陀延王（Udayana，古印度國王）渴求仰慕佛陀，發願要製造佛像。毗首羯磨天（Vishvakarman，印度教的工匠神）的工藝技巧無人能比，他化身為工匠，在佛陀初誕生的日子開始動工，沒過多久就完成了佛像。佛陀化現三道寶階，從天而降。諸天神跟隨著，威德熾盛，光明赫奕，就像滿月在空中，眾星環繞；又像太陽初升，彩霞紛呈。梵天王（Brahma，創造之神）執持著白色的寶蓋在佛陀的右邊，帝釋天（Indra，眾神之王）拿著白拂塵侍立在左邊。諸天神乘空而下，虛空中響徹音樂，飄落美妙的香氣和鮮花。四大天王（Four Heavenly Kings）獻上微妙的供養。佛陀告訴優陀延王：『你在我的佛法中，是最初的典範。再也沒有其他人能與你相比，你使眾生得到巨大的信心和利益，已經獲得了廣大的福德和善根。』天帝告訴優陀延王，佛陀在天上讚歎國王制造佛像的功德，你應該為此感到欣喜慶幸。佛說：『如果有人用各種顏色的彩繪、金銀銅鐵鉛錫熔鑄、香木玉石雕刻、織繡等方式製作佛的形像，乃至極小如一指大小，都能獲得種種福報，功德無量。不會出生在邊遠偏僻的國土、下等的種姓、不凈邪見的貧窮之家，會出生在人天之中，圓滿超勝於眾人，沒有各種病痛，不會被毒藥、刀兵等橫禍所傷害，不會墮入地獄、餓鬼、畜生三惡道，不受痛苦的果報，能滅除種種罪業，獲得種種福德。』
浴佛形像
【English Translation】 English version: All of these are caused by the faults and harms of afflictions. Therefore, there are bonds and restrictions, preventing one from being free. I vow that in my next life, I will attain perfect enlightenment (Samyak-sambodhi, complete enlightenment), and I will cut off the root of this suffering for all beings. The Buddha said, 'The reason why sentient beings cannot attain liberation is due to greed, hatred, and ignorance, which cause them to constantly remain in the cycle of birth and death. It is even difficult to be reborn in the heavens, let alone hope to escape the cycle of birth and death. In this life, they will lose their good reputation, and wise friends and relatives will abandon them. At the time of death, they will feel great fear and terror, their minds will be confused, and they will begin to regret and blame themselves. All of this is caused by the harm of the three poisons (greed, hatred, and ignorance). If someone wants to seek the wonderful fruit of liberation, they should cut off the root of suffering.' Those ignorant ordinary people are entangled by bonds. When the assembly heard these words, they felt sorrow and remorse.
The First Image Creation
The Sutra on Image Making says: The Buddha resided in the heavenly palace for three months, teaching the Dharma to his mother. King Udayana (Udayana, an ancient Indian king) yearned for the Buddha and vowed to create an image of the Buddha. Vishvakarman (Vishvakarman, the Hindu god of craftsmanship), whose craftsmanship was unparalleled, transformed himself into a craftsman. He began construction on the day of the Buddha's birth and completed the image in a short time. The Buddha manifested three jeweled stairways and descended from the heavens. The devas (deities) followed, their majestic power blazing, their light radiant, like a full moon in the sky surrounded by stars, like the sunrise with colorful clouds. Brahma (Brahma, the creator god) held a white canopy on the Buddha's right, and Indra (Indra, the king of gods) held a white whisk on the left. The devas descended through the air, music resounded in the void, and wonderful fragrances and flowers rained down. The Four Heavenly Kings (Four Heavenly Kings) offered subtle offerings. The Buddha told King Udayana, 'In my Dharma, you are the first to set an example. No one else can compare to you. You have enabled sentient beings to gain great faith and benefit, and you have obtained vast merit and good roots.' The heavenly emperor told the king that the Buddha praised the king's merit of creating the image in the heavens, and you should rejoice in this. The Buddha said, 'If someone uses various colored paintings, melts and casts gold, silver, copper, iron, lead, and tin, carves fragrant wood, jade, and stone, or weaves and embroiders to create an image of the Buddha, even if it is as small as a finger, they will obtain various blessings, and their merit will be immeasurable. They will not be born in remote and small countries, inferior castes, impure and heretical poor families. They will be born among humans and devas, perfect and surpassing others, without various illnesses, and will not be harmed by poison, weapons, or other unexpected disasters. They will not fall into the three evil realms (hell, hungry ghosts, and animals) and will not suffer painful retribution. They can eliminate various sins and obtain various blessings.'
Bathing the Buddha Image
灌佛經云。佛告摩訶剎頭諸天人民言。人身難得。佛世難值。吾本從阿僧祇劫時身為白衣。累劫積德。每生自責。展轉五道不貪財寶無所愛惜。自致為王太子。以四月八日生。墮地行七步。舉右手而言。天上天下惟吾獨尊。當爲天人作無上師。太子生時。地為大動。梵天忉利天四天王各持十二種香湯浴太子身。太子得成佛道。開現道法濟度群迷。佛言。所以用四月八日者。以春夏之際殃罪悉畢。萬物普生毒氣未行。不寒不熱時氣和適。正是佛生之日。諸善男子善女人。于佛滅后當至心念佛無量功德之力。浴佛形像如佛在時。得福無量不可稱數。諸天龍神常隨擁護。佛言。人身難得。佛經難值。若能自減損妻子之分。五家財物以用浴佛形像者。如佛在時所愿悉得。欲求度世取無為道。長不欲為生死會者。可求精進無上之道。
姨母涅槃
佛母般泥洹經云。爾時佛姨母大愛道比丘尼與除饉女五百人俱到佛所。叉手而立白佛言。吾不忍睹佛及諸應真滅度。欲先泥洹。佛嘿可之。佛姨母以手摩足曰。吾免睹如來應儀正真道最正覺道法御天人師三界明。自今不復睹之矣。五百除饉女陳辭如上。佛亦可之也。佛為說身患生死憂悲苦不如意惱之難。又嘆無慾清凈空不願無想滅度之安。若干凈器除饉諸女莫不歡喜。繞佛
【現代漢語翻譯】 現代漢語譯本：
《灌佛經》中說，佛告訴摩訶剎頭（Mahaksatru，大剎頭）諸天人民說：『人身難得，佛世難遇。我本從阿僧祇劫（asamkhya kalpa，無數劫）時身為白衣，累劫積德，每生都自我責備，輾轉五道（指地獄、餓鬼、畜生、人、天）不貪財寶，無所愛惜，最終成為王太子。在四月八日出生，墮地行走七步，舉起右手說：「天上天下，唯我獨尊，當爲天人作無上師。」太子出生時，大地為之震動。梵天（Brahma）、忉利天（Trayastrimsa，三十三天）和四大天王各自拿著十二種香湯沐浴太子之身。太子最終成就佛道，開顯道法，濟度群迷。』佛說：『之所以用四月八日，是因為春夏之際，所有的災殃罪過都已結束，萬物普遍生長，毒氣尚未流行，不寒不熱，時氣和適，正是佛誕生的日子。諸位善男子、善女人，在佛滅度之後，應當至心念佛無量功德之力，浴佛形像如同佛在世時一樣，所得福報無量不可稱數，諸天龍神常常隨侍擁護。』佛說：『人身難得，佛經難遇。若能減少妻子之分，拿出五家財物用來浴佛形像，就能像佛在世時一樣，所愿皆得。想要度脫世間，取得無為之道，長久不願參與生死輪迴的人，可以尋求精進無上之道。』 姨母涅槃 《佛母般泥洹經》中說，當時佛的姨母大愛道比丘尼（Mahaprajapati Gautami，佛的姨母，也是佛教中第一位比丘尼）與除饉女（指跟隨大愛道比丘尼出家的女子）五百人一同來到佛的住所，合掌而立，稟告佛說：『我不忍心看到佛以及諸位阿羅漢（Arhat，應真）滅度，想要先入涅槃（Nirvana，寂滅）。』佛默許了。佛的姨母用手摩挲雙足說：『我將免於再見如來（Tathagata，如來）、阿羅漢（Arhat，應儀）、正真道、最正覺（Sammasambuddha，正等覺）、道法御、天人師、三界明。從今以後，我將不再見到他了。』五百位除饉女也陳述了同樣的請求，佛也應允了她們。佛為她們講述了身患生死憂悲苦不如意惱之難，又讚歎了無欲清凈空不願無想滅度之安。若干清凈有德的除饉女無不歡喜，繞佛而行。
【English Translation】 English version:
The Sutra of Bathing the Buddha states: The Buddha told the gods and people of Mahaksatru (Mahaksatru, great headman): 'It is difficult to obtain a human body, and it is rare to encounter a Buddha's era. I was originally a layman from the asamkhya kalpa (asamkhya kalpa, countless kalpas). I accumulated merit over many kalpas and reproached myself in each life. I transmigrated through the five realms (referring to hell, hungry ghosts, animals, humans, and gods), not greedy for wealth and treasures, and not cherishing anything. Eventually, I became a crown prince. I was born on the eighth day of the fourth month, and I walked seven steps upon falling to the ground. I raised my right hand and said, 'Above and below the heavens, I alone am the honored one. I shall be the supreme teacher of gods and humans.' When the crown prince was born, the earth shook greatly. Brahma (Brahma), Trayastrimsa (Trayastrimsa, the Thirty-three Heavens), and the Four Heavenly Kings each held twelve kinds of fragrant water to bathe the crown prince's body. The crown prince eventually attained Buddhahood, revealed the Dharma, and delivered sentient beings from delusion.' The Buddha said, 'The reason for using the eighth day of the fourth month is that during the transition from spring to summer, all disasters and sins have ended, all things universally grow, poisonous gases have not yet spread, it is neither cold nor hot, and the weather is harmonious. It is precisely the day of the Buddha's birth. All good men and good women, after the Buddha's Parinirvana, should sincerely remember the immeasurable power of the Buddha's merits and virtues, and bathe the Buddha's image as if the Buddha were still alive. The blessings obtained will be immeasurable and countless, and all gods and dragons will constantly follow and protect them.' The Buddha said, 'It is difficult to obtain a human body, and it is rare to encounter the Buddha's teachings. If one can reduce the share for one's wife and children and use the wealth of five families to bathe the Buddha's image, one can obtain all that one wishes, just as when the Buddha was alive. Those who wish to be liberated from the world, attain the unconditioned path, and do not wish to participate in the cycle of birth and death for a long time can seek the path of diligent and supreme enlightenment.' The Parinirvana of the Aunt The Sutra of the Parinirvana of the Buddha's Mother states: At that time, the Buddha's aunt, Mahaprajapati Gautami (Mahaprajapati Gautami, the Buddha's aunt and the first bhikkhuni in Buddhism), along with five hundred women who had renounced the world (referring to the women who followed Mahaprajapati Gautami to become nuns), came to the Buddha's residence, stood with their palms together, and reported to the Buddha, 'I cannot bear to see the Buddha and all the Arhats (Arhat, worthy ones) enter Parinirvana. I wish to enter Nirvana (Nirvana, extinction) first.' The Buddha silently approved. The Buddha's aunt stroked her feet with her hands and said, 'I will be spared from seeing the Tathagata (Tathagata, Thus Come One), Arhat (Arhat, worthy of offerings), the Right and True Path, the Sammasambuddha (Sammasambuddha, Perfectly Enlightened One), the Guide of the Path, the Teacher of Gods and Humans, and the Illuminator of the Three Realms. From now on, I will no longer see him.' The five hundred women who had renounced the world also stated the same request, and the Buddha also granted their request. The Buddha told them about the difficulties of suffering from birth, death, sorrow, grief, bitterness, and dissatisfaction, and praised the peace of being without desire, pure, empty, unwilling, without thought, and extinguished. Many pure and virtuous women who had renounced the world were all delighted and circumambulated the Buddha.
三匝稽首而去。還於精舍敷五百座皆各就坐。大愛道現神足通自座沒地。從東方來在虛空中變化。去地七多羅樹。經行虛空中。乍坐乍臥。上身出水下身出火。下身出水上身出火。又沒地中飛從西方來。化現如前。八方上下顯現神通不可稱計。放大光明以照諸冥上耀諸天。五百除饉變化亦然。同時泥洹。佛勸諸賢者作五百葬具。幢幡奉送如法茶毗。
請佛入滅
摩訶摩耶經云。爾時魔王波旬即來佛所。稽首佛足而白佛言。我于往昔勸請世尊入于涅槃。於時世尊而答我言。我諸弟子比丘．比丘尼．優婆塞．優婆夷未具足故。所以未應入于涅槃。世尊今者諸四部眾皆悉具足。所度已畢。唯愿善逝速入涅槃。爾時世尊即答魔言。善哉波旬。當知如來卻後三月入于涅槃。時魔波旬見佛許已。歡喜踴躍不能自勝。頂禮佛足還歸天宮。爾時如來既許天魔。卻後三月當入涅槃。即便舍于無量之壽。以神通力故住命三月。於時大地六種震動。日無精光風雨違常。天龍八部莫不駭怖。來至佛所畟塞空中。時阿難白佛言。世尊常說四神足人則能住壽一劫住世。若減一劫隨意自在。云何如來不久住世同於諸行。佛言阿難。當知一切諸行法皆如是。不得常存。阿難聞已。迷悶懊惱不能自勝。悲號啼泣深追悔責。
佛指移石
【現代漢語翻譯】 現代漢語譯本： 三匝稽首后離去。回到精舍，鋪設了五百個座位，眾人都各自就座。大愛道（Mahaprajapati，佛陀的姨母）展現神通，從座位沒入地下，從東方來，在虛空中變化。離地七多羅樹（tala tree，一種高大的樹）的高度。在虛空中行走，時而坐，時而臥。上半身出水，下半身出火；下半身出水，上半身出火。又沒入地下，從西方飛來，變化如前。八方上下顯現神通，不可計數。放出大光明，照亮所有黑暗，向上照耀諸天。五百除饉（指斷食者）的變化也是這樣。同時進入涅槃。佛陀勸告各位賢者製作五百個葬具，用幢幡護送，如法火化。 請佛入滅 《摩訶摩耶經》（Mahamaya Sutra）中說：當時魔王波旬（Mara Papiyas）來到佛陀處所，稽首佛足，稟告佛陀說：『我過去曾經勸請世尊進入涅槃。當時世尊回答我說：我的弟子比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）尚未具足，所以不應進入涅槃。世尊現在四部弟子都已經具足，所應度化的人已經度完。唯愿善逝（Sugata，佛陀的稱號）迅速進入涅槃。』當時世尊回答魔王說：『善哉，波旬。應當知道如來在三個月後進入涅槃。』當時魔王波旬見到佛陀允許后，歡喜踴躍，不能自勝，頂禮佛足，返回天宮。當時如來既然答應了天魔，在三個月後進入涅槃，就捨棄了無量的壽命，以神通力維持生命三個月。當時大地發生六種震動，太陽失去光芒，風雨反常，天龍八部（deva-naga，天上的龍族和其他神祇）無不驚駭，來到佛陀處所，擁擠在空中。當時阿難（Ananda，佛陀的侍者）稟告佛陀說：『世尊常說具有四神足的人就能住世一劫（kalpa，極長的時間單位），或者減少一劫，隨意自在。為何如來不久住於世間，和諸行一樣呢？』佛陀說：『阿難，應當知道一切諸行法都是這樣，不能常存。』阿難聽后，迷悶懊惱，不能自勝，悲號啼泣，深深追悔責備自己。 佛指移石
【English Translation】 English version: They circumambulated three times, bowed their heads, and departed. Returning to the monastery, they laid out five hundred seats, and everyone took their place. Mahaprajapati (Buddha's aunt) manifested her supernatural powers, disappearing into the ground from her seat, and coming from the east, transforming in the empty space. She was seven tala trees (a tall tree species) above the ground. She walked in the empty space, sometimes sitting, sometimes lying down. Her upper body emitted water, and her lower body emitted fire; her lower body emitted water, and her upper body emitted fire. Then she disappeared into the ground again and flew from the west, transforming as before. She manifested her supernatural powers in all eight directions, above and below, in countless ways. She emitted great light, illuminating all darkness and shining upwards to the heavens. The five hundred ascetics also transformed in the same way. They entered Nirvana at the same time. The Buddha advised the worthy ones to prepare five hundred funeral biers, escort them with banners and streamers, and cremate them according to the Dharma. Requesting the Buddha to Enter Nirvana The Mahamaya Sutra states: At that time, Mara Papiyas (the King of Demons) came to the Buddha's place, bowed his head at the Buddha's feet, and reported to the Buddha, 'In the past, I urged the World Honored One to enter Nirvana. At that time, the World Honored One replied to me, 'My disciples, bhiksus (ordained monks), bhiksunis (ordained nuns), upasakas (laymen), and upasikas (laywomen), are not yet complete, so I should not enter Nirvana.' Now, World Honored One, the fourfold assembly is complete, and those who should be saved have been saved. May the Sugata (Buddha's epithet) quickly enter Nirvana.' At that time, the World Honored One replied to Mara, 'Good, Papiyas. Know that the Tathagata will enter Nirvana in three months.' At that time, Mara Papiyas, seeing that the Buddha had agreed, rejoiced and leaped with joy, unable to contain himself. He bowed his head at the Buddha's feet and returned to his heavenly palace. At that time, since the Tathagata had agreed to the heavenly demon to enter Nirvana in three months, he relinquished his immeasurable lifespan and maintained his life for three months through supernatural power. At that time, the earth shook in six ways, the sun lost its light, the wind and rain were contrary to the norm, and the deva-nagas (gods and dragons) were all terrified. They came to the Buddha's place, crowding the sky. At that time, Ananda (Buddha's attendant) reported to the Buddha, 'World Honored One often said that those who possess the four divine abodes can live for a kalpa (an extremely long period of time), or reduce it by one kalpa, at will. Why does the Tathagata not live in the world for long, like all phenomena?' The Buddha said, 'Ananda, know that all phenomena are like this, they cannot last forever.' Upon hearing this, Ananda was confused and distressed, unable to contain himself. He wailed and wept, deeply regretting and blaming himself. The Buddha Moves a Stone with His Finger
涅槃經云。拘尸那城中有力士三十萬人。聞世尊入于涅槃。當於此路至娑羅林。由是力士平治此道。爾時世尊化作沙門。至力士所作如是言。諸童子輩作何事耶。力士聞已皆生嗔恨語沙門曰。汝今云何謂我等為童子耶。沙門言。汝等大眾三十萬人。盡其身力不能移此當路之石。云何不名為童子乎。力士言。汝若謂我為童子者。當知汝即是有力大人也。時沙門以足二指挑起此石。復言沙門。汝今能移此石出於道否。沙門以手擲石置虛空中。力士皆生驚怖尋欲逃竄。沙門言。汝等不應生怖。力士復作是言。沙門是石常耶是無常耶。沙門以口吹之。石即散壞猶如微塵。力士見已唱言。沙門。是石無常。即生愧心而自克責。云何我等恃怙自在色力命財而生憍𢢔。佛知其心。即舍化身還複本形而為說法。力士見已。一切皆發菩提之心。
囑分舍利
蓮華面經云。佛于跋提河告阿難言。我今疲極可入河浴。世尊脫袈裟置河岸上入河浴已。佛告阿難。汝可觀我三十二相莊嚴之身。卻後三月當入涅槃。阿難白佛言。惟愿世尊為我宣說。佛涅槃后諸眾生等供養如來舍利等事。佛告阿難。如來入涅槃時。入金剛三昧碎此肉身猶如芥子。如是一分舍利向諸天所。一分舍利向龍王世界。一分舍利向夜叉世界。爾時諸天龍王．
【現代漢語翻譯】 現代漢語譯本： 《涅槃經》中記載，拘尸那城（Kushinagar，古印度城市名）有三十萬力士。他們聽說世尊（釋迦牟尼佛的尊稱）將要進入涅槃（佛教術語，指解脫生死輪迴的狀態），便來到通往娑羅雙樹林（Salavana，佛陀涅槃之地）的道路上，平整道路。這時，世尊化作一位沙門（佛教出家人的通稱），來到力士們所在之處，說道：『你們這些年輕人，在做什麼呢？』力士們聽了，都生氣地對沙門說：『你為什麼稱我們為年輕人？』沙門說：『你們這麼多人，三十萬人，用盡全身力氣都不能移動這擋在路上的石頭，怎麼能不被稱為年輕人呢？』力士們說：『如果你說我們是年輕人，那麼想必你就是有大力氣的人了。』這時，沙門用兩根腳趾挑起這塊石頭，又說：『你現在能把這塊石頭移開道路嗎？』沙門用手把石頭扔到空中。力士們都感到驚恐，想要逃跑。沙門說：『你們不應該害怕。』力士們又問道：『沙門，這塊石頭是常（永恒不變）還是無常（變化無常）的？』沙門用口吹氣，石頭立刻散壞，像微塵一樣。力士們見了，驚呼道：『沙門，這塊石頭是無常的。』隨即心生慚愧，自我責備道：『我們怎麼能仗恃著自身擁有的色身、力量、壽命和財富而生起驕慢之心呢？』佛陀知道他們的心意，便捨棄化身，恢復本來的面目，為他們說法。力士們見了，都發起了菩提之心（Bodhicitta，追求覺悟的心）。
囑咐分舍利
《蓮華面經》中記載，佛陀在跋提河（Bhadra River）邊告訴阿難（Ananda，佛陀的十大弟子之一）說：『我現在感到疲憊，可以到河裡沐浴。』世尊脫下袈裟，放在河岸上，然後進入河中沐浴。沐浴完畢后，佛陀告訴阿難：『你可以仔細觀察我這三十二相（Thirty-two Marks of the Buddha，佛陀所具有的三十二種殊勝的相貌特徵）莊嚴的身體。再過三個月，我就要進入涅槃了。』阿難對佛陀說：『惟愿世尊為我宣說，佛陀涅槃后，眾生應該如何供養如來舍利（Relic of the Buddha，佛陀火化后留下的遺物）等事。』佛陀告訴阿難：『如來進入涅槃時，將進入金剛三昧（Vajra Samadhi，一種堅固不壞的禪定狀態），粉碎這肉身，就像芥子一樣細小。這樣，一分舍利分給諸天（Devas，天神）的世界，一分舍利分給龍王（Naga Kings，具有神力的龍）的世界，一分舍利分給夜叉（Yakshas，一種守護神）的世界。』那時，諸天、龍王……
【English Translation】 English version: The Nirvana Sutra states that in Kushinagar (an ancient Indian city), there were 300,000 strong men. Upon hearing that the World-Honored One (a respectful title for Shakyamuni Buddha) was about to enter Nirvana (a Buddhist term referring to the state of liberation from the cycle of birth and death), they came to the road leading to the Salavana Grove (the place where the Buddha entered Nirvana) and leveled the road. At that time, the World-Honored One transformed into a Shramana (a general term for Buddhist monks) and came to where the strong men were, saying, 'What are you young men doing?' The strong men, upon hearing this, became angry and said to the Shramana, 'Why do you call us young men?' The Shramana said, 'You, a crowd of 300,000 people, cannot move this stone blocking the road even with all your strength. How can you not be called young men?' The strong men said, 'If you call us young men, then you must be a man of great strength.' At that moment, the Shramana lifted the stone with two of his toes and said, 'Can you now move this stone out of the way?' The Shramana threw the stone into the air with his hand. The strong men were all terrified and wanted to flee. The Shramana said, 'You should not be afraid.' The strong men then asked, 'Shramana, is this stone permanent (eternal) or impermanent (subject to change)?' The Shramana blew on it with his mouth, and the stone immediately disintegrated, like dust. The strong men, upon seeing this, exclaimed, 'Shramana, this stone is impermanent!' Immediately, they felt ashamed and reproached themselves, saying, 'How can we rely on our own physical bodies, strength, lifespan, and wealth to give rise to arrogance?' The Buddha knew their thoughts, so he abandoned his transformed body and returned to his original form, and taught them the Dharma. The strong men, upon seeing this, all generated Bodhicitta (the mind of seeking enlightenment).
Entrusting the Distribution of Relics
The Lotus Face Sutra states that the Buddha told Ananda (one of the Buddha's ten great disciples) by the Bhadra River, 'I am now feeling tired and can take a bath in the river.' The World-Honored One took off his kasaya (monk's robe) and placed it on the riverbank, and then entered the river to bathe. After bathing, the Buddha told Ananda, 'You can carefully observe my body adorned with the Thirty-two Marks (Thirty-two Marks of the Buddha, the thirty-two auspicious physical characteristics of the Buddha). In three months, I will enter Nirvana.' Ananda said to the Buddha, 'May the World-Honored One explain to me how sentient beings should make offerings to the Relics of the Tathagata (Relic of the Buddha, the remains left after the Buddha's cremation) and other things after the Buddha enters Nirvana.' The Buddha told Ananda, 'When the Tathagata enters Nirvana, he will enter the Vajra Samadhi (a state of diamond-like concentration), crushing this physical body as small as mustard seeds. Thus, one portion of the relics will be given to the world of the Devas (gods), one portion of the relics will be given to the world of the Naga Kings (powerful dragons), and one portion of the relics will be given to the world of the Yakshas (a type of guardian spirit).' At that time, the Devas, Naga Kings...
毗沙門天王皆以香花供養舍利。如見佛身恭敬禮拜。皆發無上大菩提愿。彼余舍利在閻浮提。當來有王名阿輸迦為供養舍利造八萬四千塔。復有六萬諸王亦各造塔供養舍利。以諸花鬘雜香燈明音樂恭敬禮拜。種無上菩提善根。或有出家信心清凈而被法服精勤修道。皆悉漏盡而般涅槃。如來有大威德。以彼法身依生身故。供養生身舍利所得無量功德。
付囑諸天
蓮華面經云。爾時世尊為阿難說分舍利已。復作是念。我於三阿僧祇劫勤苦修道所成佛法。欲令久住於世間故。當往諸天所住之處付囑佛法。爾時如來即升三十三天。爾時帝釋天王見世尊已。即敷高座白佛言。愿受此座。世尊即坐。與百千眾頂禮佛足。佛告帝釋。汝今當知。吾亦不久當般涅槃。以此佛法囑累于汝。汝當護持。帝釋天王悲泣雨面𢪛淚而言。世尊涅槃一何速哉。世尊法眼于茲永滅。如佛所教是我力分。即當護持恭敬供養。如來昔從兜率陀天降神母胎。我與忉利眾常作守護。及佛生時亦與諸天共來守護。坐菩提樹下破魔軍眾成等正覺。我與諸天亦來守護。于鹿野苑中轉妙法輪。我與天眾亦常守護。我今無力能使如來不入涅槃無力能護。爾時世尊說種種法。勸喻安慰示教利喜。帝釋諸天令護佛法久住世間。
付囑龍王
蓮華面
【現代漢語翻譯】 現代漢語譯本 毗沙門天王（Vaiśravaṇa，四大天王之一，北方守護神）都用香和花供養佛舍利，如同見到佛陀真身一樣恭敬禮拜，都發愿成就無上正等正覺。其餘的佛舍利在閻浮提（Jambudvipa，我們所居住的這個世界），將來有一位國王名叫阿輸迦（Aśoka，孔雀王朝的國王，以弘揚佛教著稱）爲了供養佛舍利，建造八萬四千座佛塔。還有六萬位國王也各自建造佛塔供養佛舍利，用各種花鬘、雜香、燈明、音樂恭敬禮拜，種下無上菩提的善根。或者有出家的僧人，信心清凈，身披袈裟，精勤修道，都能夠斷盡煩惱，證入涅槃。如來具有偉大的威德，因為他的法身依附於生身，所以供養生身舍利能夠獲得無量的功德。
付囑諸天
《蓮華面經》中說，當時世尊為阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）說完分舍利的事情后，又這樣想：『我於三大阿僧祇劫（asaṃkhya kalpas，極長的時間單位）勤苦修行所成就的佛法，爲了讓它長久住世，應當前往諸天所居住的地方，付囑他們護持佛法。』當時，如來就上升到三十三天（Trāyastriṃśa，佛教宇宙觀中的一個天界）。當時，帝釋天王（Śakra，忉利天之主）見到世尊后，立即鋪設高座，對佛說：『愿您接受這個座位。』世尊就坐上座位，與百千大眾一起頂禮佛足。佛告訴帝釋：『你現在應當知道，我也不久將要進入涅槃。我將這佛法囑託給你，你應當護持。』帝釋天王悲傷哭泣，淚流滿面，哽咽著說：『世尊涅槃怎麼這麼快啊！世尊的法眼從此永遠熄滅。如佛所教導的，只要是我能力所及，就應當護持，恭敬供養。如來過去從兜率天（Tuṣita，佛教宇宙觀中的一個天界）降生到母親的胎中，我與忉利天（Trāyastriṃśa，即三十三天）的大眾常常守護。以及佛陀出生時，也與諸天一起來守護。在菩提樹下，降伏魔軍，成就正等正覺，我與諸天也來守護。在鹿野苑（Sārnāth，佛陀初轉法輪之地）中，轉動微妙的法輪，我與天眾也常常守護。我現在沒有能力使如來不入涅槃，沒有能力守護。』當時，世尊宣說種種佛法，勸導、開解、教示、使帝釋和諸天歡喜，讓他們護持佛法，使佛法長久住世。
付囑龍王
《蓮華面》
【English Translation】 English version Vaiśravaṇa (one of the Four Heavenly Kings, guardian of the north) offered incense and flowers to the Śarīra (relics), reverently bowing as if seeing the Buddha's true form, and all made vows to attain Anuttarā-Samyak-Saṃbodhi (unsurpassed complete and perfect enlightenment). The remaining Śarīra were in Jambudvipa (the world we live in). In the future, there will be a king named Aśoka (king of the Maurya Dynasty, known for promoting Buddhism) who will build eighty-four thousand stupas to enshrine the Śarīra. There will also be sixty thousand kings who will each build stupas to enshrine the Śarīra, reverently bowing with various flower garlands, mixed incense, lamps, and music, planting the roots of unsurpassed Bodhi (enlightenment). Or there may be monks who have left home, with pure faith, wearing the Dharma robes, diligently cultivating the path, all able to exhaust their afflictions and enter Parinirvana (complete nirvana). The Tathāgata (Buddha) has great power and virtue, because his Dharmakāya (Dharma body) relies on the Rūpakāya (form body), therefore offering to the Rūpakāya Śarīra can obtain immeasurable merit.
Entrusting to the Devas (gods)
The Lotus Face Sutra says: 'At that time, after the Bhagavan (World Honored One) finished speaking to Ānanda (one of the ten great disciples of the Buddha, known for his exceptional memory) about distributing the Śarīra, he thought: 'The Buddhadharma (Buddha's teachings) that I have attained through diligent cultivation for three asaṃkhya kalpas (extremely long units of time), in order to make it abide in the world for a long time, I should go to the places where the Devas (gods) dwell and entrust them to uphold the Buddhadharma.' At that time, the Tathāgata (Buddha) ascended to the Trāyastriṃśa Heaven (one of the heavens in Buddhist cosmology). At that time, Śakra (ruler of the Trāyastriṃśa Heaven) saw the Bhagavan (World Honored One) and immediately spread out a high seat and said to the Buddha: 'May you accept this seat.' The Bhagavan (World Honored One) sat on the seat and, together with hundreds of thousands of people, prostrated at the Buddha's feet. The Buddha told Śakra (ruler of the Trāyastriṃśa Heaven): 'You should know now that I will soon enter Nirvana (liberation). I entrust this Buddhadharma (Buddha's teachings) to you, and you should uphold it.' Śakra (ruler of the Trāyastriṃśa Heaven) wept with sorrow, tears streaming down his face, and choked with sobs, saying: 'How quickly the Bhagavan (World Honored One) enters Nirvana (liberation)! The Dharma eye of the Bhagavan (World Honored One) will be extinguished forever from now on. As the Buddha has taught, as long as it is within my power, I should uphold it, reverently making offerings. In the past, when the Tathāgata (Buddha) descended from the Tuṣita Heaven (one of the heavens in Buddhist cosmology) into his mother's womb, I and the assembly of the Trāyastriṃśa Heaven (one of the heavens in Buddhist cosmology) often protected him. And when the Buddha was born, I also came with the Devas (gods) to protect him. Under the Bodhi tree, he subdued the armies of Mara (demon) and attained Samyak-Saṃbodhi (perfect enlightenment), and I and the Devas (gods) also came to protect him. In Sārnāth (the place where the Buddha first turned the wheel of Dharma), he turned the wonderful Dharma wheel, and I and the heavenly assembly also often protected him. I now have no power to prevent the Tathāgata (Buddha) from entering Nirvana (liberation), no power to protect him.' At that time, the Bhagavan (World Honored One) spoke various Dharmas (teachings), exhorting, explaining, teaching, and making Śakra (ruler of the Trāyastriṃśa Heaven) and the Devas (gods) happy, so that they would protect the Buddhadharma (Buddha's teachings) and make the Buddhadharma (Buddha's teachings) abide in the world for a long time.
Entrusting to the Dragon Kings
Lotus Face
經云。爾時如來為帝釋諸天付囑令護佛法。從天上沒。即于娑伽羅龍王宮出。爾時龍王見如來至。即為如來敷座。佛坐其座。百千龍眾頂禮佛足。佛告龍王曰。汝今當知。如來不久入于涅槃。我以佛法囑累于汝。汝當守護無令斷絕。龍王當知。此龍世界有諸惡龍。多生嗔恚不知罪福。為惡卒暴破壞我法。是故我今以此佛法囑累于汝。爾時龍王悲泣雨面𢪛淚而言。世尊。我諸龍等盲無慧眼。是故今者生畜生中。若佛滅後龍世界空。我等捨命。不知未來當生何處。諸佛如來是眾生師。云何今者欲般涅槃。世間眼滅。爾時世尊為龍王種種說法。示教利喜。付囑娑伽羅龍王．德叉迦龍王．難陀龍王．跋難陀龍王．和修吉龍王．阿那婆達多龍王．摩那斯龍王．修缽羅龍王．文鄰龍王．黑色龍王。各與若干百千眷屬。令護佛法久住世間而不斷絕。
請佛住世
大般涅槃經云。佛在拘尸那城力士生地阿利羅䟦提河邊娑羅雙樹間。與八十億比丘前後圍繞。二月十五日臨涅槃時。出大音聲普告眾生。今日如來．應．正遍知憐愍眾生覆護眾生等視眾生猶如一子。大覺世尊將欲滅度。若有所疑今悉可問。爾時世尊從其面門放種種光。青黃赤白頗梨碼瑙色光遍照三千大千世界乃至十方一切佛土。六趣眾生遇斯光者。罪垢煩惱皆悉除
【現代漢語翻譯】 現代漢語譯本：經中記載，當時如來佛爲了讓帝釋（Devendra，天神之王）和諸天神守護佛法，從天上消失，隨即出現在娑伽羅龍王（Sāgara-nāgarāja，海龍王）的宮殿中。當時龍王見到如來佛到來，立即為如來佛鋪設座位。佛陀坐在座位上，成百上千的龍眾頂禮佛足。佛陀告訴龍王說：『你現在應當知道，如來佛不久將要進入涅槃（Nirvana，寂滅）。我將佛法囑託給你，你應當守護佛法，不要讓它斷絕。龍王應當知道，這龍的世界裡有許多惡龍，大多充滿嗔恨，不知道罪與福，行為邪惡粗暴，破壞我的佛法。因此，我現在將這佛法囑託給你。』當時龍王悲傷地哭泣，淚流滿面地說：『世尊，我們這些龍等，盲昧沒有智慧的眼睛，所以今生才投生到畜生道中。如果佛陀滅度后，龍的世界空虛，我們即使捨棄生命，也不知道未來將要投生到哪裡。諸佛如來是眾生的導師，為什麼現在要進入涅槃呢？世間的眼睛要熄滅了。』當時世尊為龍王宣說了種種佛法，開示教導，使他們心生歡喜，並將佛法囑託給娑伽羅龍王、德叉迦龍王（Takshaka-nāgarāja，多頭龍王）、難陀龍王（Nanda-nāgarāja，歡喜龍王）、跋難陀龍王（Upananda-nāgarāja，副歡喜龍王）、和修吉龍王（Vasuki-nāgarāja，寶有龍王）、阿那婆達多龍王（Anavatapta-nāgarāja，無熱惱池龍王）、摩那斯龍王（Manasvin-nāgarāja，大意龍王）、修缽羅龍王（ উৎপল-nāgarāja，蓮花龍王）、文鄰龍王（Varuna-nāgarāja，水天龍王）、黑色龍王（Kāla-nāgarāja，黑龍王），各自帶領若干百千眷屬，讓他們守護佛法，使佛法長久住世而不斷絕。 請佛住世 《大般涅槃經》中記載，佛陀在拘尸那城（Kushinagar，拘尸那迦）力士生地阿利羅跋提河（Ajitavati River，阿夷羅跋提河）邊娑羅雙樹（Sal tree，娑羅樹）之間，與八十億比丘前後圍繞。二月十五日臨近涅槃時，發出巨大的聲音普遍告知眾生：『今天如來、應供、正遍知，憐憫眾生，覆護眾生，平等看待眾生猶如一個孩子。大覺世尊將要滅度，如果有什麼疑問現在都可以提問。』當時世尊從面門放出種種光芒，青色、黃色、紅色、白色、頗梨（Sphatika，水晶）、碼瑙（Agate，瑪瑙）等顏色的光芒遍照三千大千世界，乃至十方一切佛土。六道眾生遇到這些光芒，罪惡污垢和煩惱都全部消除。
【English Translation】 English version: The Sutra says: At that time, Tathagata (如來，One who has thus come) entrusted to Devendra (帝釋，King of Gods) and all the Devas (諸天，Gods) to protect the Buddha Dharma. He disappeared from the heavens and then appeared in the palace of Sāgara-nāgarāja (娑伽羅龍王，Ocean Dragon King). When the Dragon King saw the Tathagata arrive, he immediately prepared a seat for the Tathagata. The Buddha sat on the seat, and hundreds of thousands of dragons prostrated at the Buddha's feet. The Buddha said to the Dragon King, 'You should know now that the Tathagata will soon enter Nirvana (涅槃，Cessation). I entrust the Buddha Dharma to you, and you should protect it and not let it be cut off. Dragon King, you should know that in this dragon world there are many evil dragons, mostly full of anger, who do not know about sin and merit, and who are evil and violent, destroying my Dharma. Therefore, I now entrust this Buddha Dharma to you.' At that time, the Dragon King wept with sorrow, tears streaming down his face, and said, 'World Honored One, we dragons are blind and without wisdom, and that is why we are born into the animal realm in this life. If the dragon world is empty after the Buddha's extinction, even if we give up our lives, we do not know where we will be reborn in the future. The Buddhas and Tathagatas are the teachers of all beings, why do you now want to enter Nirvana? The eyes of the world are about to be extinguished.' At that time, the World Honored One preached various Dharmas to the Dragon King, instructing and guiding them, causing them to rejoice, and entrusted the Dharma to Sāgara-nāgarāja, Takshaka-nāgarāja (德叉迦龍王，Multi-headed Dragon King), Nanda-nāgarāja (難陀龍王，Joyful Dragon King), Upananda-nāgarāja (跋難陀龍王，Sub-Joyful Dragon King), Vasuki-nāgarāja (和修吉龍王，Jewel-Possessing Dragon King), Anavatapta-nāgarāja (阿那婆達多龍王，Dragon King of Lake Anavatapta), Manasvin-nāgarāja (摩那斯龍王，Great Mind Dragon King), উৎপল-nāgarāja (修缽羅龍王，Lotus Dragon King), Varuna-nāgarāja (文鄰龍王，Water God Dragon King), and Kāla-nāgarāja (黑色龍王，Black Dragon King), each leading several hundred thousand family members, to protect the Buddha Dharma so that it would abide in the world for a long time without being cut off. Requesting the Buddha to Remain in the World The Mahaparinirvana Sutra says: The Buddha was in Kushinagar (拘尸那城，Kushinagar), the birthplace of the strongmen, between the twin Sal trees (娑羅雙樹，Sal tree) by the Ajitavati River (阿利羅䟦提河，Ajitavati River), surrounded by eighty billion Bhikkhus (比丘，Monks). On the fifteenth day of the second month, when approaching Nirvana, he emitted a great sound, universally announcing to all beings: 'Today, the Tathagata, Arhat, Samyak-sambuddha (如來、應供、正遍知，Tathagata, Worthy One, Perfectly Enlightened One), has compassion for all beings, covers and protects all beings, and regards all beings equally as if they were his own children. The Greatly Enlightened World Honored One is about to pass into extinction. If there are any doubts, you may ask them now.' At that time, the World Honored One emitted various lights from his face, blue, yellow, red, white, crystal (頗梨，Sphatika), agate (碼瑙，Agate), and other colored lights, illuminating the three thousand great thousand worlds, and even all the Buddha lands in the ten directions. Those beings in the six realms who encountered these lights had their sins, defilements, and afflictions all removed.
滅。咸皆悲嘆愁憂苦惱。舉聲諦哭悲號哀慟槌𦚾大叫淚下如雨。嗚呼慈父。痛哉苦哉。時諸四眾共相謂言。當疾往詣拘尸那城力士生地禮拜供養。勸請如來莫般涅槃。復作是言。世間虛空眾生福盡。不善諸業增長出世。我等從今無有救護。無所宗仰貧窮孤露。作是念已俱詣佛所。頭面頂禮𢪛淚而言。惟愿世尊莫入涅槃。世尊默然不果所愿。同時號哭。
天龍悲泣
蓮華面經云。爾時世尊離菩提樹時。帝釋天王與三十三天眾。須焰摩天．兜率陀天．化樂天各與諸天眾。同時舉聲悲泣雨淚以手𢪛淚而說偈言。如來容色甚微妙。超勝眾生無比者。如是莊嚴殊特身。不久之間當滅度。是時毗摩質多阿修羅王與阿修羅眾。娑伽羅龍王與諸龍眾。毗留勒叉天王與鳩槃茶眾。毗留博叉天王．提頭賴吒天王與諸龍眾。毗沙門天王．散脂迦大夜叉大將．摩尼䟦陀羅大夜叉將與夜叉眾。地神天神林神金剛密跡藍毗尼林神迦毗羅城神菩提樹神與諸天龍八部等眾。出大音聲悲啼號哭而作是言。佛是眾生之父。不久當沒。佛言。汝等莫哭令心迷悶。何有世間而受生者。因緣和合有為之法而得久住。強令無常之法不滅壞者無有是處。爾時世尊種種說法。令心開解生大歡喜。諸天龍王頂禮世尊各還本處。
魔王說咒
大般泥
【現代漢語翻譯】 現代漢語譯本： 滅度時，大家都悲嘆、憂愁、苦惱，大聲哭泣、悲號、哀慟，捶胸頓足，大聲叫喊，淚如雨下，嗚呼哀哉，慈父啊！痛苦啊！悲傷啊！這時，四眾弟子共同商議說：『應當趕快前往拘尸那城（Kushinagar，古印度城市名，佛陀涅槃之地）力士生地（Malla，古印度的一個部落）禮拜供養，勸請如來不要般涅槃（Parinirvana，完全的涅槃）。』又說：『世間空虛，眾生福報已盡，不善的業增長，佛陀將要入滅，我們從今以後沒有救護，沒有依靠，貧窮孤苦。』這樣想著，就一起前往佛陀處所，頭面頂禮，哽咽著說：『惟愿世尊不要入涅槃。』世尊默然不語，沒有答應他們的願望，大家同時號哭。 天龍悲泣 《蓮華面經》說：那時，世尊離開菩提樹（Bodhi Tree，佛陀悟道之樹）時，帝釋天王（Indra，佛教護法神）與三十三天眾（Trayastrimsa Heaven，佛教欲界六天之一），須焰摩天（Suyama Heaven，佛教欲界六天之一）、兜率陀天（Tusita Heaven，佛教欲界六天之一）、化樂天（Nirmanarati Heaven，佛教欲界六天之一）各自與諸天眾，同時舉聲悲泣，淚如雨下，用手拭淚，並說偈語：『如來的容色非常微妙，超越一切眾生，無與倫比。這樣莊嚴殊勝的身體，不久就要滅度了。』這時，毗摩質多阿修羅王（Vemacitrin，阿修羅王名）與阿修羅眾（Asura，一種神道），娑伽羅龍王（Sagara，龍王名）與諸龍眾（Naga，一種神道），毗留勒叉天王（Virudhaka，四大天王之一）與鳩槃茶眾（Kumbhanda，一種惡鬼），毗留博叉天王（Virupaksha，四大天王之一）、提頭賴吒天王（Dhritarashtra，四大天王之一）與諸龍眾，毗沙門天王（Vaisravana，四大天王之一）、散脂迦大夜叉大將（Samjñaya，夜叉將領名）、摩尼䟦陀羅大夜叉將（Manibhadra，夜叉將領名）與夜叉眾（Yaksa，一種神道），地神、天神、林神、金剛密跡（Vajrapani，金剛力士）、藍毗尼林神（Lumbini，佛陀誕生地）、迦毗羅城神（Kapilavastu，佛陀故鄉）、菩提樹神與諸天龍八部等眾，發出巨大的聲音，悲啼號哭，並說：『佛是眾生的父親，不久將要逝去。』佛說：『你們不要哭泣，以致心神迷亂。世間上凡是受生的事物，都是因緣和合的有為法，怎麼能夠長久住世呢？強求無常之法不滅壞，是沒有道理的。』這時，世尊用種種說法，使他們心開意解，生起大歡喜。諸天龍王頂禮世尊，各自回到本處。 魔王說咒 《大般泥洹經》
【English Translation】 English version: At the time of Nirvana, everyone lamented, grieved, and suffered. They cried aloud, wailed, mourned, beat their chests, shouted loudly, and tears fell like rain. 'Alas, merciful father! Painful! Sorrowful!' At this time, the fourfold assembly discussed together, saying, 'We should quickly go to Kushinagar (Kushinagar, an ancient Indian city, the place of Buddha's Nirvana) in the Malla (Malla, an ancient Indian tribe) territory to pay homage and make offerings, and entreat the Tathagata not to enter Parinirvana (Parinirvana, complete Nirvana).' They also said, 'The world is empty, the blessings of sentient beings are exhausted, unwholesome karma increases, and the Buddha is about to pass away. From now on, we have no protection, no refuge, and are poor and destitute.' Thinking this, they went together to the Buddha's place, prostrated themselves with their heads to the ground, and said with sobs, 'We wish that the World-Honored One would not enter Nirvana.' The World-Honored One remained silent and did not grant their wish, and everyone cried out at the same time. The Devas and Nagas Lament The Lotus Face Sutra says: At that time, when the World-Honored One left the Bodhi Tree (Bodhi Tree, the tree under which the Buddha attained enlightenment), Indra (Indra, a Buddhist protector deity) and the Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six heavens of the desire realm in Buddhism), the Suyama Heaven (Suyama Heaven, one of the six heavens of the desire realm in Buddhism), the Tusita Heaven (Tusita Heaven, one of the six heavens of the desire realm in Buddhism), and the Nirmanarati Heaven (Nirmanarati Heaven, one of the six heavens of the desire realm in Buddhism), each with their respective heavenly hosts, simultaneously raised their voices in lamentation, tears falling like rain, wiping away tears with their hands, and reciting a verse: 'The Tathagata's countenance is extremely subtle, surpassing all beings, unparalleled. Such a dignified and extraordinary body will soon pass away.' At this time, Vemacitrin (Vemacitrin, name of an Asura king) and the Asura hosts (Asura, a type of deity), Sagara (Sagara, name of a Naga king) and the Naga hosts (Naga, a type of deity), Virudhaka (Virudhaka, one of the Four Heavenly Kings) and the Kumbhanda hosts (Kumbhanda, a type of demon), Virupaksha (Virupaksha, one of the Four Heavenly Kings), Dhritarashtra (Dhritarashtra, one of the Four Heavenly Kings) and the Naga hosts, Vaisravana (Vaisravana, one of the Four Heavenly Kings), Samjñaya (Samjñaya, name of a Yaksha general), Manibhadra (Manibhadra, name of a Yaksha general) and the Yaksha hosts (Yaksa, a type of deity), the earth deities, heavenly deities, forest deities, Vajrapani (Vajrapani, a Vajra warrior), the Lumbini forest deity (Lumbini, the birthplace of the Buddha), the Kapilavastu city deity (Kapilavastu, the Buddha's hometown), the Bodhi Tree deity, and the hosts of devas, nagas, and the eightfold division, emitted great sounds, weeping and wailing, and saying, 'The Buddha is the father of all beings, and will soon pass away.' The Buddha said, 'Do not weep, lest your minds become confused. How can anything in the world that is born, which is a conditioned phenomenon arising from causes and conditions, abide forever? To force impermanent things not to perish is impossible.' At this time, the World-Honored One used various teachings to enlighten them, causing them to generate great joy. The Naga kings prostrated themselves before the World-Honored One and returned to their respective abodes. The Demon King Recites a Mantra The Mahaparinirvana Sutra
洹經云。爾時天魔波旬與無量天子天女眾辦諸飲食來詣佛所。稽首請佛。惟愿世尊哀受我供。受我供已其有善男子善女人若有稱摩訶衍名者。若真若偽。我等皆當爲是人等作無畏咒而守護之。而說是咒。咃翅吒吒啰咃翅魯樓麗摩訶魯樓麗阿羅摩羅多羅悉波呵。魔王白佛言。世尊。是咒能令諸亂心者得深妙定。能令諸恐怖者離諸恐怖。能令為法師者辯才無斷。悉能降伏外道。諸有能護正法者為是咒所護如佩神劍。我此咒術所說誠諦。若有人能待此咒者。若止曠野兇害毒獸水火難等。若持若說眾難悉除。我等今日皆悉已離諸難諂曲。惟愿世尊哀受我供。愿並印可所說神咒。爾時世尊即告魔王言。我不受汝飲食供養。為安隱一切眾生故。今當受汝神咒法施。時大自在天王見佛放大光明遍照世界。稽首讚歎。
純陀后供
大般泥洹經云。拘夷那竭國有長者名曰純陀。與五百長者子俱心懷憂戚。為佛作禮淚下如雨。合掌白佛。惟愿世尊哀受我等最後供養。當令我及一切眾生悉蒙解脫。世尊告純陀言。當受汝請最後供養。汝今純陀莫生憂惱應大歡喜。汝今勿請如來長住此世。當觀世間皆悉無常。一切眾生性亦如是。正使久在世。終歸會當滅。雖生長壽天。命亦要當盡。事成皆當敗。有者悉磨滅。壯為老所壞。強者病所
【現代漢語翻譯】 現代漢語譯本： 《洹經》記載：當時，天魔波旬（欲界第六天之主）與無數天子天女眷屬，備辦各種飲食來到佛陀處所。他們向佛陀稽首請願：『惟愿世尊慈悲接受我們的供養。接受供養后，若有善男子善女人稱念摩訶衍（大乘）之名，無論是真誠還是虛偽，我們都將為這些人等施作無畏咒，並守護他們。』 隨即他們說了這個咒語：『咃翅吒吒啰咃翅魯樓麗摩訶魯樓麗阿羅摩羅多羅悉波呵。』 魔王稟告佛陀說：『世尊，此咒能令心緒紛亂者獲得甚深微妙的禪定，能令心懷恐懼者遠離一切恐怖，能令說法之法師辯才無礙，悉皆能夠降伏外道。凡是能夠護持正法者，都會受到此咒的護佑，如同佩戴神劍一般。我所說的這個咒術真實不虛。若有人能受持此咒，即使身處曠野，也能免除兇猛野獸和水火等災難。若能受持讀誦，一切災難都將消除。我們今日都已遠離一切災難和諂曲。惟愿世尊慈悲接受我們的供養，並印可我們所說的神咒。』 當時，世尊告訴魔王說：『我不接受你的飲食供養，爲了安穩一切眾生，現在我接受你的神咒法施。』 這時，大自在天王（色界頂天的天王）見到佛陀放出大光明遍照世界，便稽首讚歎。
純陀的最後供養
《大般泥洹經》記載：拘夷那竭國（古印度地名，佛陀涅槃之地）有一位長者名叫純陀（人名），與五百位長者之子一同心懷憂愁悲慼，向佛陀作禮，淚如雨下，合掌稟告佛陀：『惟愿世尊慈悲接受我們最後的供養，當令我及一切眾生都蒙受解脫。』 世尊告訴純陀說：『我將接受你的請求，接受你最後的供養。你現在純陀不要憂愁煩惱，應當大大歡喜。你現在不要請求如來長久住世。應當觀察世間一切都是無常的。一切眾生的本性也是如此。即使長久住世，最終也終歸會滅亡。即使生長在長壽天，壽命也終究會有盡頭。事情成功后都會失敗，存在的事物都會磨滅，強壯的身體會被衰老所破壞，強健的體魄會被疾病所侵蝕。』
【English Translation】 English version: The Huan Sutra states: At that time, the Mara Prajapati (Prajapati is the lord of the sixth heaven of the desire realm) with countless Deva sons and daughters prepared various foods and came to the Buddha's place. They bowed their heads and requested the Buddha: 'May the World-Honored One compassionately accept our offerings. After accepting our offerings, if there are good men and good women who recite the name of Mahayana (Mahayana means the Great Vehicle), whether sincere or insincere, we will all bestow upon these people the Fearless Dharani and protect them.' Then they spoke this Dharani: 'Ta Chi Zha Zha La Ta Chi Lu Lou Li Maha Lu Lou Li A Luo Mo Luo Duo Luo Xi Po He.' The Mara King reported to the Buddha, saying: 'World-Honored One, this Dharani can enable those with disturbed minds to attain profound and subtle Samadhi, can enable those who are fearful to be free from all fears, and can enable Dharma masters who preach to have unobstructed eloquence, and can subdue external paths. All those who can protect the Right Dharma will be protected by this Dharani, like wearing a divine sword. What I have said about this Dharani is true and not false. If someone can uphold this Dharani, even if they are in the wilderness, they can avoid fierce beasts and disasters such as water and fire. If they uphold and recite it, all disasters will be eliminated. Today, we have all been freed from all disasters and deceit. May the World-Honored One compassionately accept our offerings and endorse the divine Dharani we have spoken.' At that time, the World-Honored One told the Mara King: 'I will not accept your food offerings. For the sake of peace and security for all sentient beings, I will now accept your Dharani of Dharma giving.' At this time, the Great Isvara King (Isvara is the king of the highest heaven in the form realm) saw the Buddha emit great light illuminating the world, and bowed his head in praise.
Chunda's Last Offering
The Mahaparinirvana Sutra states: In the country of Kusinagara (Kusinagara is an ancient Indian place name, the place where the Buddha entered Nirvana), there was an elder named Chunda (Chunda is a personal name), who, together with five hundred sons of elders, was filled with sorrow and grief. They bowed to the Buddha, tears falling like rain, and with palms together, reported to the Buddha: 'May the World-Honored One compassionately accept our last offering, so that I and all sentient beings may be liberated.' The World-Honored One told Chunda: 'I will accept your request and accept your last offering. Now, Chunda, do not be sorrowful or distressed, you should be greatly joyful. Now, do not ask the Tathagata to dwell in this world for a long time. You should observe that everything in the world is impermanent. The nature of all sentient beings is also like this. Even if one dwells in the world for a long time, they will eventually perish. Even if one is born in the heavens of long life, their life will eventually come to an end. Success will eventually lead to failure, and existence will eventually be destroyed. A strong body will be destroyed by old age, and a strong physique will be invaded by disease.'
困。人生皆有死。無常安可久。妻子及象馬。錢財悉復然。世間諸親戚。眷屬皆別離。惟有生老苦。病死之大患。純陀悲號流淚而復啟請。愿哀久住。世尊告曰。純陀汝莫啼哭自亂其心。當正思惟。當知有為無有堅實。純陀白佛。如來不哀住世。世間空處。我等那得而不啼哭。佛言。純陀。今我哀汝及諸眾生而般涅槃。諸佛法爾。有為之法一切皆然。
度須䟦陀
涅槃經後分云。時須跋陀羅從佛聞說大般涅槃甚深妙法。得法眼凈。愛護正法已舍邪見。于佛法中深信堅固。欲求出家。佛言善來。即成沙門。法性智水灌注心源。無復縛著。漏盡意解得羅漢果。即于佛前長跪合掌。悲喜交流深自悔責而白佛言。恨我毒身久劫已來常相欺惑。令我長沒無明邪見。淪溺三界外道法中為害滋甚。今大慶幸。蒙如來恩得入正法。世尊智慧大海。慈愍無量。竊自惟忖。累劫碎身未能報此須臾之恩。悲泣流淚不能自裁。復白佛言。我年老邁余命未幾。未脫眾苦行苦遷逼。惟愿世尊莫般涅槃。世尊不許。須䟦陀羅發聲大哭。舉身投地昏迷悶絕久乃甦醒。涕淚哽噎白佛言。我今不忍見於如來入般涅槃。我今寧可先自速滅。唯愿世尊后當涅槃。說是語已悲戀哽咽。於是時頃先入涅槃。佛來大眾以雜香木茶毗其尸。
佛現金剛
【現代漢語翻譯】 現代漢語譯本： 困頓啊。人生終有一死。無常怎能長久？妻子以及象馬，錢財也都是如此。世間的親戚眷屬，最終都要別離。唯有生老之苦，病死的大患相伴。純陀（Chunda，人名）悲傷哭泣著再次啟稟。哀求佛陀長久住世。世尊（釋迦牟尼佛的尊稱）告訴他說：『純陀，你不要啼哭擾亂自己的心。應當正確地思惟，應當知道有為法沒有堅實不變的。』純陀稟告佛陀：『如來（Tathagata，佛的稱號之一）不憐憫而要捨棄我們，世間將變得空虛，我們怎麼能不啼哭呢？』佛說：『純陀，現在我憐憫你以及所有眾生而入般涅槃（Parinirvana，佛教術語，指佛或阿羅漢去世）。諸佛都是如此，有為之法一切都是這樣。』
度化須跋陀（Subhadra，人名）
《涅槃經》後分記載，當時須跋陀羅從佛陀那裡聽聞了《大般涅槃經》甚深微妙的佛法，獲得了法眼清凈，愛護正法，捨棄了邪見，對於佛法深信而堅固。想要請求出家。佛陀說『善來』，須跋陀羅立刻成爲了沙門（Sramana，佛教出家人的通稱）。法性智慧之水灌注他的心田，不再有任何束縛執著，斷盡煩惱，心意解脫，證得了阿羅漢果（Arhat，佛教修行的一種果位）。隨即在佛陀面前長跪合掌，悲傷和喜悅交織，深深地自我悔責而稟告佛陀說：『痛恨我這有毒的身體，長久以來一直欺騙迷惑我，使我長久地沉沒在無明邪見之中，淪溺於三界（Trailokya，佛教宇宙觀中的欲界、色界、無色界）外道之法中，為害非常嚴重。如今非常慶幸，蒙受如來的恩德得以進入正法。世尊的智慧如大海般深廣，慈悲憐憫無量無邊。我私下思量，即使累劫粉身碎骨也無法報答這須臾的恩德。』悲泣流淚不能自已。再次稟告佛陀說：『我年老體衰，剩餘的壽命不多了，還未脫離眾多的痛苦，行苦遷逼。只希望世尊不要入般涅槃。』世尊沒有答應。須跋陀羅發出巨大的哭聲，全身投地，昏迷不醒，很久才甦醒過來。哭泣哽咽地稟告佛陀說：『我現在不忍心看見如來入般涅槃。我現在寧可先自行速滅。只希望世尊之後再入涅槃。』說完這些話，悲傷戀慕，哽咽難言。於是在頃刻之間先入涅槃。佛陀和大眾用各種香木荼毗（Dharmakaya，佛教術語，焚燒）了他的屍體。
佛現金剛（Vajra，佛教法器，象徵堅固銳利）
【English Translation】 English version: Distress! All lives are subject to death. How can impermanence last? Wives, children, elephants, horses, and wealth are all the same. All worldly relatives and family members will eventually be separated. Only the suffering of birth, old age, and the great affliction of sickness and death remain. Chunda (a name) wept and sobbed, then spoke again, pleading for the World-Honored One (a respectful title for Shakyamuni Buddha) to remain in the world for a long time. The World-Honored One told him, 'Chunda, do not weep and disturb your mind. You should contemplate correctly and understand that conditioned dharmas are without substance.' Chunda reported to the Buddha, 'The Tathagata (one of the Buddha's titles) does not pity us and is about to leave. The world will become empty. How can we not weep?' The Buddha said, 'Chunda, now I pity you and all sentient beings and enter Parinirvana (a Buddhist term referring to the death of a Buddha or Arhat). All Buddhas are like this; all conditioned dharmas are like this.'
Converting Subhadra (a name)
The latter part of the Nirvana Sutra records that Subhadra, having heard the profound and wonderful Dharma of the Great Nirvana Sutra from the Buddha, attained purity of the Dharma Eye, cherished the True Dharma, abandoned wrong views, and became deeply and firmly convinced of the Buddha's teachings. He wished to request ordination. The Buddha said, 'Welcome!' Subhadra immediately became a Sramana (a general term for Buddhist renunciates). The water of Dharma-nature wisdom poured into his heart, and he was no longer bound by any attachments. He extinguished all afflictions, his mind was liberated, and he attained the fruit of Arhat (a state of Buddhist attainment). Immediately, he knelt before the Buddha, joined his palms, and with a mixture of sorrow and joy, deeply repented and told the Buddha, 'I hate this poisonous body, which has long deceived and confused me, causing me to be submerged in ignorance and wrong views, drowning in the doctrines of external paths in the Three Realms (Trailokya, the realms of desire, form, and formlessness in Buddhist cosmology), causing great harm. Now I am very fortunate to have received the Tathagata's grace and entered the True Dharma. The World-Honored One's wisdom is as vast as the ocean, and his compassion is boundless. I think to myself that even if I were to shatter my body into pieces over countless kalpas, I would not be able to repay this moment of kindness.' He wept and sobbed uncontrollably. He reported to the Buddha again, 'I am old and frail, and my remaining lifespan is short. I have not yet escaped the many sufferings, and the suffering of action oppresses me. I only hope that the World-Honored One will not enter Parinirvana.' The World-Honored One did not agree. Subhadra cried out loudly, threw himself to the ground, fainted, and only woke up after a long time. Sobbing and choking with tears, he reported to the Buddha, 'I cannot bear to see the Tathagata enter Parinirvana now. I would rather quickly extinguish myself first. I only hope that the World-Honored One will enter Nirvana later.' After saying these words, he was filled with sorrow and longing, and choked with emotion. Then, in an instant, he entered Nirvana first. The Buddha and the assembly cremated (Dharmakaya, a Buddhist term, to cremate) his body with various fragrant woods.
The Buddha Manifests the Vajra (a Buddhist ritual implement symbolizing firmness and sharpness)
穢跡金剛經云。爾時如來臨入涅槃。諸天人眾皆來供養。唯有螺髻梵王不來覲省。時諸大眾惡其我慢。使諸咒仙往彼令取。乃見種種不凈而為城塹。犯咒而死。復䇿無量金剛持咒而去。無人取得。大眾悲哀。爾時如來即以大遍知神力。隨左心化出不壞金剛。即于眾前顯大神通。即自騰身至梵王所。指彼穢物變為大地。金剛報言。汝大愚癡。我如來欲入涅槃。汝何不去耶。螺髻梵王發心至如來所。時金剛復告眾言。若有世間眾生被諸天惡魔外道所惱亂者。但誦我咒。令諸有情永離貧窮常令安樂。于佛滅后受持此咒。誓度眾生令佛法不滅久住於世。即說大圓滿陀羅尼神咒穢跡真言。唵𠲽咶啒㖀摩訶缽啰恨那𠵨吻什吻微咭微摩那棲嗚深暮啒㖀𤙖吽泮泮泮娑訶。若有眾生誦持此咒者。永離苦難。所求如願。隨意滿足。獲大吉祥。
如來懸記
法住經云。世尊臨般涅槃。告阿難言。我般涅槃。末法之時。我諸弟子舍佛正教。多貪利養習諸戲論。於我法中不善修習身戒心慧。更相忿諍謀奪誹謗。耽著妙好種種衣服房舍敷具。諸惡徒黨共相集會。設有持戒更相毀辱。于須臾頃悉皆毀犯。以是因緣。天龍等眾悲傷懊惱皆悉遠離。大臣長者於三寶所不生凈信凌辱輕毀。以是因緣令正法滅。從是以後諸苾芻等造惡轉深
【現代漢語翻譯】 現代漢語譯本 《穢跡金剛經》中記載，當時如來佛將要進入涅槃（Nirvana，佛教術語，指脫離輪迴的狀態）時，諸天人和眾神都前來供養，唯獨螺髻梵王（Ushnisha Brahma，一位地位崇高的神祇）沒有前來拜見。當時，大家都很厭惡他的傲慢，便派遣各位咒仙前去捉拿他。咒仙們見到種種不凈之物構成了城墻和護城河，觸犯了咒語而死。之後又派遣了無數手持金剛杵（Vajra，一種象徵力量和堅不可摧的法器）的持咒者前去，卻無人能夠成功。大眾都感到悲哀。 這時，如來佛便以大遍知（Mahaprajna，偉大的智慧）的神力，從左心化現出不壞金剛（Achala-vajra，不動金剛，象徵堅定不移的佛性）。隨即在眾人面前顯現出巨大的神通，親自騰身前往螺髻梵王所在之處，用手指將那些污穢之物變為清凈的大地。不壞金剛呵斥道：『你真是愚癡！我如來佛將要進入涅槃，你為何不去拜見？』螺髻梵王這才發心前往如來佛所在之處。 這時，不壞金剛又告訴眾人說：『如果世間的眾生被諸天、惡魔或外道（Tirthika，指非佛教的修行者）所困擾，只要誦持我的咒語，就能使一切有情眾生永遠脫離貧窮，常常安樂。在佛陀滅度之後，受持此咒，發誓度化眾生，使佛法不滅，長久住世。』隨即宣說了大圓滿陀羅尼神咒，也就是穢跡金剛真言：『唵𠲽咶啒㖀摩訶缽啰恨那𠵨吻什吻微咭微摩那棲嗚深暮啒㖀𤙖吽泮泮泮娑訶。』如果眾生誦持此咒，就能永遠脫離苦難，所求如願，隨意滿足，獲得大吉祥。 如來懸記 《法住經》中記載，世尊（Lord Buddha，對佛陀的尊稱）臨近般涅槃（Parinirvana，佛教術語，指完全的涅槃）時，告訴阿難（Ananda，佛陀的十大弟子之一）說：『我般涅槃后，在末法時期（the end of Dharma，佛教衰敗的時期），我的弟子們會捨棄佛陀的正教，大多貪圖利益供養，學習各種戲論。在我的佛法中，他們不善於修習身、戒、心、慧（body, precepts, mind, wisdom），互相忿恨爭鬥，圖謀陷害，誹謗他人，貪戀美妙的衣服、房舍和敷具。各種惡劣的團伙互相勾結。即使有持戒者，也會互相詆譭侮辱，在很短的時間內就全部毀犯戒律。因為這些原因，天龍（Naga，一種神祇）等眾感到悲傷懊惱，都紛紛遠離。大臣長者對三寶（Three Jewels，佛、法、僧）不生清凈的信心，輕視譭謗。因為這些原因，導致正法衰滅。從這以後，各位比丘（Bhikkhu，佛教出家男子）造作惡業越來越深重。』
【English Translation】 English version The Ugra-vajra-krodha Tantra states: At that time, when the Tathagata (Tathagata, 'the one who has thus come', an epithet of the Buddha) was about to enter Nirvana (Nirvana, a state of liberation from the cycle of rebirth), all the gods and humans came to make offerings. Only Ushnisha Brahma (Ushnisha Brahma, a high-ranking deity) did not come to pay respects. The assembly was disgusted by his arrogance and sent various mantra-reciting immortals to capture him. They found various impure things forming a city moat, and they died from violating the mantras. Then, countless vajra-holders (Vajra, a ritual weapon symbolizing power and indestructibility) were sent with mantras, but no one could capture him. The assembly was filled with sorrow. At that time, the Tathagata used the power of great omniscience (Mahaprajna, great wisdom) to emanate the indestructible Vajra (Achala-vajra, immovable Vajra, symbolizing unwavering Buddhahood) from his left heart. He then displayed great supernatural powers before the assembly, ascending to Brahma's location. He pointed at the impure things and transformed them into the earth. The Vajra scolded, 'You are truly foolish! My Tathagata is about to enter Nirvana, why have you not gone to pay respects?' Ushnisha Brahma then resolved to go to the Tathagata's location. At that time, the Vajra further told the assembly, 'If sentient beings in the world are troubled by gods, demons, or non-Buddhist practitioners (Tirthika, non-Buddhist practitioners), they only need to recite my mantra to liberate all sentient beings from poverty and bring them constant happiness. After the Buddha's Parinirvana, uphold this mantra, vow to liberate sentient beings, and ensure that the Buddha's Dharma does not perish but remains in the world for a long time.' He then recited the Great Perfection Dharani mantra, the Ugra-vajra mantra: 'Om hūm phat phat phat svāhā.' If sentient beings recite and uphold this mantra, they will be forever free from suffering, their wishes will be fulfilled, they will be satisfied, and they will obtain great auspiciousness. The Tathagata's Prediction The Dharma-sthiti Sutra states: When the World Honored One (Lord Buddha, a respectful title for the Buddha) was about to enter Parinirvana (Parinirvana, complete Nirvana), he told Ananda (Ananda, one of the Buddha's ten principal disciples), 'After my Parinirvana, in the degenerate age of Dharma (the end of Dharma, the period of decline of Buddhism), my disciples will abandon the Buddha's true teachings, mostly craving for profit and offerings, and engaging in various frivolous discussions. Within my Dharma, they will not cultivate body, precepts, mind, and wisdom (body, precepts, mind, wisdom) well, but will hate and fight each other, plot against each other, and slander each other, indulging in beautiful clothes, houses, and furnishings. Various evil groups will collude with each other. Even those who uphold the precepts will slander and insult each other, violating all the precepts in a short time. Because of these reasons, the gods, dragons (Naga, a type of deity), and others will feel sad and distressed and will all leave. Ministers and elders will not have pure faith in the Three Jewels (Three Jewels, Buddha, Dharma, Sangha), and will despise and slander them. Because of these reasons, the true Dharma will perish. From then on, the Bhikkhus (Bhikkhu, Buddhist monks) will create evil deeds more and more deeply.'
。大臣長者益不恭敬。三寶餘勢猶未全滅。故於彼時復有苾芻。少欲知足護持禁戒。修行靜慮愛樂多聞。受持如來三藏教法。廣為四眾分別演說。利益安樂無量有情。復有國王大臣長者居士善男信女人等愛惜正法。於三寶所供養恭敬。尊重讚歎護持建立無所顧戀。當知皆是不可思議諸菩薩等以本願力生於此時。護持如來無上正法。與諸有情作大饒益。
最後垂訓
長阿含經云。爾時世尊告諸比丘。汝等當知我以此法自身作證成等正覺。所謂四念處．四意斷．四神足．四禪．五根．五力．七覺意．八聖道。於此法中和同敬順勿生諍訟。同一師受同一水乳。於我法中宜勤受學。我已所說十二分教。所謂契經．祇夜經．受記經．偈經．法句經．相應經．本緣經．本生經．方廣經．未曾有經．譬喻經．大教經。汝等當善受持稱量分別隨事修行。如來不久是后三月當般涅槃。比丘聞已自投于地。佛言。汝等且止勿懷憂惱。天地人物無生不終。欲使有為不變易者無有是處。我亦先說恩愛無常。合會有離。身非己有。命不久存。吾年老矣余命無幾。所作已辦今當舍壽。汝等比丘自攝定意守護其心。若於我法無放逸者。能滅苦本盡生老死。又告比丘。吾今所以誡汝者何。天魔波旬向來請我速入涅槃。世尊不答默然許之。
【現代漢語翻譯】 現代漢語譯本：大臣和長者們更加不恭敬。佛法僧三寶殘餘的力量還沒有完全滅絕。所以在那個時候還有比丘（bhiksu，出家受具足戒的男性佛教徒）少欲知足，守護和堅持戒律，修行禪定，喜愛聽聞佛法，接受和奉持如來的三藏教法，廣泛地為四眾弟子分別解說，利益和安樂無量的眾生。又有國王、大臣、長者、居士（upasaka，在家修行的男性佛教徒）、善男信女等愛惜正法，對於佛法僧三寶供養恭敬，尊重讚歎，護持建立，沒有什麼可以顧戀的。應當知道這些人都是不可思議的諸菩薩等，以他們往昔的願力，出生在這個時代，護持如來無上的正法，給眾多的眾生帶來巨大的利益。
最後垂訓
《長阿含經》中說：當時，世尊告訴各位比丘（bhiksu，出家受具足戒的男性佛教徒）說：『你們應當知道，我用這種法自身作證，成就了等正覺（sammasambuddha，完全覺悟的佛陀）。這就是所謂的四念處（cattāro satipaṭṭhānā，四種專注的修行方法）、四意斷（cattāri sammappadhānāni，四種正勤）、四神足（cattāro iddhipādā，四種成就神通的基礎）、四禪（cattāri jhānāni，四種禪定狀態）、五根（pañcaindriyāni，五種控制力量）、五力（pañca balāni，五種力量）、七覺意（satta bojjhaṅgā，七種覺悟的因素）、八聖道（ariya aṭṭhaṅgika magga，達到解脫的八正道）。對於這些法，要和睦同心，恭敬順從，不要產生爭論和訴訟。接受同一位老師的教導，如同飲用同一來源的水和乳。對於我的法，應該勤奮地接受和學習。我已經說過的十二分教（dvādasāṅga-buddhavacana，佛陀教法的十二種分類），也就是契經（sutta，散文形式的經文）、祇夜經（geyya，以詩歌形式重複先前散文內容的經文）、受記經（vyākaraṇa，預言）、偈經（gāthā，詩歌形式的經文）、法句經（udāna，佛陀自發語）、相應經（saṃyutta，按主題分組的經文）、本緣經（nidāna，關於佛陀和弟子的行為和事件的經文）、本生經（jātaka，關於佛陀前世的故事）、方廣經（vedalla，包含深刻教義的經文）、未曾有經（abbhuta-dhamma，關於奇蹟和不尋常事件的經文）、譬喻經（avadāna，用故事來解釋教義的經文）、大教經（upadesa，指導性經文）。你們應當好好地接受、奉持、衡量、分別，並且根據實際情況去修行。如來不久之後，也就是三個月后，將要般涅槃（parinirvana，佛陀的最終涅槃）。』比丘（bhiksu，出家受具足戒的男性佛教徒）們聽了之後，都悲傷地投身於地。佛陀說：『你們暫且停止，不要懷有憂愁和煩惱。天地萬物，沒有生而不死的。想要讓有為法（saṃkhata，因緣和合的事物）不變化是不可能的。我也曾經說過，恩愛是無常的，聚合會有分離。身體不是自己擁有的，生命不會長久存在。我已經老了，剩下的生命不多了，該做的事情已經做完了，現在應當捨棄壽命。你們各位比丘（bhiksu，出家受具足戒的男性佛教徒）要自我約束，安定心意，守護好自己的心。如果對於我的法不放逸，就能夠滅除痛苦的根源，最終擺脫生老死。』佛陀又告訴比丘（bhiksu，出家受具足戒的男性佛教徒）們說：『我現在告誡你們的原因是什麼呢？因為天魔波旬（Mara，佛教中象徵死亡和慾望的惡魔）先前請求我儘快進入涅槃（parinirvana，佛陀的最終涅槃）。世尊沒有回答，只是默默地允許了。』
【English Translation】 English version: The ministers and elders became even more disrespectful. The remaining power of the Triple Gem [Triratna, the three jewels of Buddhism: Buddha, Dharma, and Sangha] had not yet been completely extinguished. Therefore, at that time, there were still bhiksus [bhiksu, a fully ordained male Buddhist monastic] who were content with little, upholding the precepts, practicing meditation, loving to hear the Dharma, receiving and upholding the Tathagata's [Tathagata, 'the one who has thus gone,' an epithet for the Buddha] Tripitaka [Tripitaka, the three baskets, the traditional term for the Buddhist scriptures] teachings, widely explaining them to the four assemblies, benefiting and bringing happiness to countless sentient beings. There were also kings, ministers, elders, upasakas [upasaka, a male lay Buddhist practitioner], virtuous men and women, etc., who cherished the Proper Dharma, offering, respecting, praising, and upholding the Triple Gem [Triratna, the three jewels of Buddhism: Buddha, Dharma, and Sangha] without any attachment. Know that all these are inconceivable Bodhisattvas [Bodhisattva, an enlightened being who postpones their own nirvana to help others] who, through their original vows, were born at this time to uphold the Tathagata's [Tathagata, 'the one who has thus gone,' an epithet for the Buddha] supreme Proper Dharma and bring great benefit to all sentient beings.
Final Instructions
The Dirghagama Sutra [Dirghagama Sutra, the Long Discourses] says: At that time, the World-Honored One [Bhagavan, an epithet for the Buddha] told the bhiksus [bhiksu, a fully ordained male Buddhist monastic], 'You should know that I have personally realized and attained complete and perfect enlightenment [sammasambuddha, a fully enlightened Buddha] through this Dharma. This is what is called the Four Foundations of Mindfulness [cattāro satipaṭṭhānā, the four establishments of mindfulness], the Four Right Exertions [cattāri sammappadhānāni, the four right efforts], the Four Bases of Supernormal Powers [cattāro iddhipādā, the four roads to power], the Four Dhyanas [cattāri jhānāni, the four meditative absorptions], the Five Roots [pañcaindriyāni, the five spiritual faculties], the Five Powers [pañca balāni, the five strengths], the Seven Factors of Enlightenment [satta bojjhaṅgā, the seven factors of awakening], and the Noble Eightfold Path [ariya aṭṭhaṅgika magga, the eightfold path to liberation]. In this Dharma, be harmonious, respectful, and obedient, and do not create disputes or lawsuits. Receive teachings from the same teacher and be like those who drink from the same source of water and milk. In my Dharma, you should diligently receive and learn. I have already spoken of the twelve divisions of the teachings [dvādasāṅga-buddhavacana, the twelve categories of Buddhist scriptures], namely: Sutra [sutta, discourses in prose], Geya [geyya, verses that repeat the prose], Vyakarana [vyākaraṇa, prophecies], Gatha [gāthā, verses], Udana [udāna, inspired utterances], Samyukta [saṃyutta, connected discourses], Nidana [nidāna, stories of origin], Jataka [jātaka, birth stories of the Buddha], Vaipulya [vedalla, expanded discourses], Adbhuta-dharma [abbhuta-dhamma, accounts of wonders], Avadana [avadāna, parables], and Upadesa [upadesa, instructions]. You should receive, uphold, measure, and distinguish them well, and practice them according to circumstances. The Tathagata [Tathagata, 'the one who has thus gone,' an epithet for the Buddha] will soon, in three months, enter Parinirvana [parinirvana, the final nirvana].' Upon hearing this, the bhiksus [bhiksu, a fully ordained male Buddhist monastic] threw themselves to the ground in sorrow. The Buddha said, 'You should stop for now and not harbor sorrow or distress. In the universe, nothing is born without eventually dying. It is impossible for conditioned things [saṃkhata, things that are dependently originated] not to change. I have also said before that love and affection are impermanent, and that gatherings will have separations. The body is not one's own, and life will not last long. I am old, and my remaining life is short. What needed to be done has been done, and now I should relinquish my life. You bhiksus [bhiksu, a fully ordained male Buddhist monastic] should restrain yourselves, stabilize your minds, and guard your hearts. If you are not negligent in my Dharma, you will be able to extinguish the root of suffering and ultimately escape birth, old age, and death.' The Buddha further told the bhiksus [bhiksu, a fully ordained male Buddhist monastic], 'Why am I now admonishing you? It is because Mara [Mara, the demon of death and desire in Buddhism] had previously requested me to enter Nirvana [parinirvana, the final nirvana] quickly. The World-Honored One [Bhagavan, an epithet for the Buddha] did not answer but silently agreed.'
臨終遺教
佛遺教經云。爾時世尊將入涅槃。是時中夜寂然無聲。為諸弟子略說法要。汝等比丘於我滅后。當尊重珍敬波羅提木叉。如暗遇明貧人得寶。當知此則是汝大師。若我住世無異此也。持凈戒者不得販賣貿易安置田宅。畜養人民奴婢畜生。一切種植及諸財寶。皆當遠離如避火坑。不得斬伐草木墾土掘地。合和湯藥占相吉兇仰觀星宿推步盈虛歷數算計皆所不應。節身而食清凈自活。不得參預世事通致使命。咒術仙藥結好貴人親厚媟慢皆不應作。當自端心正念求度。不得包藏瑕疵顯異惑眾。於四供養知量知足。輒得供事不應畜積。此則略說持戒之相。戒是正順解脫之本。故名波羅提木叉。依因此戒得生諸禪定及滅苦智慧。當持凈戒勿令毀缺。能持凈戒則有善法。若無凈戒諸善功德皆不能生。我欲滅度。是我最後之所教誨。
茶毗法則
涅槃經後分云。阿難白佛言。世尊涅槃。依何法則茶毗如來。佛言。我入涅槃。如轉輪聖王命終之後。經停七日乃入金棺。即以上妙香油注滿棺中。密蓋棺門。其棺四面應以七寶間雜莊嚴。一切幡幢香華供養。經七日後復出金棺。應以眾妙香水灌洗沐浴如來之身。以上妙兜羅綿遍體纏身。次以細軟白㲲復于綿上纏如來身。乃入金棺。復以香油盛滿棺中。閉棺
【現代漢語翻譯】 現代漢語譯本 臨終遺教 《佛遺教經》中說。當時世尊將要進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）。那時是半夜，寂靜無聲。佛為眾弟子簡略地講述了修行的重要方法。你們這些比丘（Bhiksu，佛教術語，指男性出家人）在我滅度之後，應當尊重珍視波羅提木叉（Pratimoksa，佛教術語，指戒律），如同在黑暗中遇到光明，窮人得到珍寶一樣。應當知道這波羅提木叉就是你們的老師，如同我住世沒有什麼不同。持守清凈戒律的人，不得進行販賣貿易，安置田地住宅，畜養人民奴婢牲畜。一切種植以及各種財寶，都應當遠離，如同躲避火坑一樣。不得砍伐草木，開墾土地，挖掘地面。混合調製湯藥，占卜相面吉兇，仰觀星象推算盈虧，曆法算術，這些都是不應該做的。節制飲食，清凈地生活。不得參與世俗事務，傳遞資訊。咒術仙藥，結交權貴，親近輕浮之人，這些都不應該做。應當端正心念，尋求解脫。不得包藏缺點，顯現奇異之相迷惑大眾。對於四種供養（指飲食、衣服、臥具、醫藥），要知道適量知足。即使得到供養，也不應該積蓄。以上是簡略地說明持戒的相狀。戒律是真正順應解脫的根本，所以叫做波羅提木叉。依靠這戒律，可以生出各種禪定以及滅除痛苦的智慧。應當持守清凈的戒律，不要使它毀壞缺失。能夠持守清凈的戒律，就會有善法。如果沒有清凈的戒律，各種善功德都不能產生。我將要滅度，這是我最後的教誨。 茶毗法則 《涅槃經》後分中說。阿難（Ananda，釋迦牟尼的十大弟子之一）問佛說：『世尊涅槃之後，依照什麼法則來茶毗（荼毗，火葬）如來（Tathagata，佛教對佛的尊稱）？』佛說：『我入涅槃之後，如同轉輪聖王（Cakravartin，擁有統治世界的理想明君）去世之後一樣，停放七日才放入金棺。然後用上好的香油注滿棺材，嚴密地蓋上棺蓋。這棺材的四面應該用七寶（佛教指金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）間雜裝飾，用各種幡幢香花供養。七日之後，再取出金棺，應該用各種美妙的香水灌洗沐浴如來的身體，用上好的兜羅綿（一種柔軟的棉）遍身纏繞，再用細軟的白色細布覆蓋在兜羅綿上纏繞如來的身體，然後放入金棺，再用香油盛滿棺材，封閉棺材。』
【English Translation】 English version Last Instructions The Sutra of the Buddha's Last Teachings states: At that time, the World-Honored One was about to enter Nirvana (Nirvana, Buddhist term, referring to the state of liberation from the cycle of birth and death). It was midnight, and all was silent. For the sake of the disciples, he briefly taught the essentials of practice. You monks (Bhiksu, Buddhist term, referring to male renunciants), after my extinction, should respect and cherish the Pratimoksa (Pratimoksa, Buddhist term, referring to precepts), as if encountering light in darkness, or a poor person obtaining treasure. You should know that this is your teacher, no different than if I were still alive. Those who uphold pure precepts must not engage in buying and selling, trading, establishing fields and houses, raising people as servants and slaves, or raising livestock. All planting and various treasures should be avoided, as if avoiding a pit of fire. You must not cut down trees and plants, cultivate land, or dig the ground. Mixing and preparing medicines, divining fortunes, observing the stars to calculate waxing and waning, calendars, and arithmetic are all things that should not be done. Restrain yourself in eating and live purely. You must not participate in worldly affairs or transmit messages. Incantations, elixirs, making friends with the powerful, or being intimate and disrespectful should not be done. You should rectify your mind and seek liberation. You must not conceal faults or display strange phenomena to confuse the masses. Regarding the four offerings (referring to food, clothing, bedding, and medicine), know the proper amount and be content. Even if you receive offerings, you should not accumulate them. The above is a brief explanation of the characteristics of upholding precepts. Precepts are the true foundation for liberation, therefore they are called Pratimoksa. Relying on these precepts, you can generate various samadhis and the wisdom to extinguish suffering. You should uphold pure precepts and not allow them to be broken or deficient. If you can uphold pure precepts, you will have good Dharma. If there are no pure precepts, all kinds of good merits cannot arise. I am about to enter extinction; these are my last teachings. Cremation Procedures The latter part of the Nirvana Sutra states: Ananda (Ananda, one of the ten great disciples of Sakyamuni) asked the Buddha: 'World-Honored One, after the World-Honored One enters Nirvana, according to what procedures should the Tathagata (Tathagata, a Buddhist honorific for the Buddha) be cremated (荼毗, cremation)?' The Buddha said: 'After I enter Nirvana, it should be like the death of a Cakravartin (Cakravartin, an ideal monarch who rules the world), kept for seven days before being placed in a golden coffin. Then, fill the coffin with the finest fragrant oil and tightly seal the lid. The four sides of the coffin should be decorated with a mixture of the seven treasures (Buddhism refers to gold, silver, lapis lazuli, tridacna, agate, pearl, and amber), and offerings of various banners, incense, and flowers. After seven days, take out the golden coffin again, and the body of the Tathagata should be washed and bathed with various wonderful fragrant waters, wrapped around the body with the finest duoluo cotton (a soft cotton), and then cover the duoluo cotton with fine, soft white cloth to wrap the body of the Tathagata, and then put it into the golden coffin, and then fill the coffin with fragrant oil and seal the coffin.'
令密。乃以牛頭旃檀沉水一切香木成七寶車。一切眾寶以為莊嚴。載以寶棺至茶毗所。無數寶幢寶幡無數寶蓋寶衣一切香華一切音樂周遍圍繞。悲哀供養。一切天人大眾應各以旃檀香木茶毗。如來茶毗已訖。天人四眾收取捨利盛七寶瓶。于其城內四衢道中起七寶塔。塔開四門安置舍利。一切天人所共瞻仰。能為人天而作福田。能令眾生得大功德。脫三界苦入正解脫。
造塔法式
涅槃經後分云。阿難白佛言。佛涅槃后。當於何所茶毗如來。佛言。可於拘尸城外。復白佛言。茶毗已訖當於何所起塔。佛告阿難。當於拘尸那伽城內四衢道中起七寶塔。高十三層。上有相輪。一切妙寶間雜莊嚴。一切世間眾妙華幡而嚴飾之。四邊欄楯七寶嚴飾。一切裝鉸靡不周遍。其塔四面面開一門。層層間次窗牖相當。安置寶瓶如來舍利。天人四眾瞻仰供養。時阿泥樓豆白佛言。天人四眾如何分佈如來舍利供養。佛言。一切天人取佛舍利。以平等心分佈三界一切六道世間供養。何以故。如來等視眾生猶如一子。平等利祐世間眾生。能令汝等福德無量。爾時天人大眾悲哀流淚不能自裁。世尊普告大眾。汝等天人莫大愁惱。佛雖涅槃而有舍利常存供養。復有法寶常住於世。能令眾生深心歸依。供養舍利即是見佛。如我在世無異。
【現代漢語翻譯】 現代漢語譯本： 於是，他們用牛頭旃檀（一種珍貴的檀香）、沉水香以及各種香木製成七寶車（用七種珍寶裝飾的車）。用各種珍寶來裝飾，裝載著寶棺運到茶毗（火葬）的地方。無數的寶幢、寶幡，無數的寶蓋、寶衣，各種香花，各種音樂，周遍圍繞，以悲哀的心情供養。一切天人大眾應當各自用旃檀香木進行茶毗。如來茶毗完畢后，天人四眾收取捨利（佛陀火葬后的遺物），盛放在七寶瓶中，在拘尸那伽（古印度地名）城內的四通八達的道路中心建造七寶塔。塔開四個門，安置舍利，一切天人都共同瞻仰，能為人天（人和天神）培植福田，能使眾生獲得大功德，脫離三界（欲界、色界、無色界）的痛苦，進入真正的解脫。
造塔的法式
《涅槃經》後分中說，阿難（佛陀的十大弟子之一）問佛說：『佛陀涅槃后，應當在什麼地方茶毗如來？』佛說：『可以在拘尸城外。』阿難又問佛說：『茶毗完畢后，應當在什麼地方建造塔？』佛告訴阿難說：『應當在拘尸那伽城內的四通八達的道路中心建造七寶塔，高十三層，上面有相輪（塔頂的裝飾），用各種美妙的珍寶間隔裝飾，用各種世間美妙的華幡來裝飾它。四周的欄桿用七寶裝飾，一切裝飾都周全完備。塔的四面，每一面開一個門，層層之間窗戶相互對應，安置寶瓶和如來舍利，天人四眾瞻仰供養。』當時，阿泥樓豆（佛陀的弟子之一）問佛說：『天人四眾如何分配如來舍利進行供養？』佛說：『一切天人取佛舍利，以平等心分配給三界（欲界、色界、無色界）一切六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）世間進行供養。為什麼呢？如來平等看待眾生，就像看待自己的孩子一樣，平等地利益世間眾生，能使你們的福德無量。』當時，天人大眾悲哀流淚，不能自已。世尊普遍告訴大眾說：『你們天人不要過於愁惱。佛雖然涅槃，但還有舍利常存供養，還有法寶常住在世，能使眾生深心歸依。供養舍利就是見佛，如同我在世沒有區別。』
【English Translation】 English version: Then, they used ox-head sandalwood (a precious type of sandalwood), agarwood, and all kinds of fragrant wood to make a seven-jeweled chariot (a chariot decorated with seven kinds of jewels). Adorned with all kinds of precious jewels, it carried the precious coffin to the cremation site. Countless jeweled banners, countless jeweled canopies, jeweled garments, all kinds of fragrant flowers, and all kinds of music surrounded it, offering with sorrow. All the gods and humans should each use sandalwood for the cremation. After the Tathagata's (another name for Buddha) cremation was completed, the fourfold assembly of gods and humans collected the relics (remains after Buddha's cremation) and placed them in seven-jeweled bottles, and built seven-jeweled stupas in the center of the four crossroads in the city of Kushinagar (an ancient Indian city). The stupa had four doors, and the relics were placed inside, for all the gods and humans to admire. It can cultivate fields of merit for gods and humans, enable sentient beings to obtain great merit, escape the suffering of the Three Realms (Desire Realm, Form Realm, Formless Realm), and enter true liberation.
The Method of Building Stupas
The latter part of the Nirvana Sutra says, 'Ananda (one of Buddha's ten great disciples) asked the Buddha, 'After the Buddha's Nirvana, where should the Tathagata be cremated?' The Buddha said, 'Outside the city of Kushinagar.' Ananda asked the Buddha again, 'After the cremation is completed, where should the stupa be built?' The Buddha told Ananda, 'A seven-jeweled stupa, thirteen stories high, with a xianglun (a decorative element on top of a stupa), should be built in the center of the four crossroads in the city of Kushinagar. It should be decorated with various wonderful jewels, and adorned with various wonderful flower banners of the world. The surrounding railings should be decorated with seven jewels, and all the decorations should be complete and thorough. Each of the four sides of the stupa should have a door, and the windows should correspond to each other on each level. Place the precious bottles and the Tathagata's relics inside, for the fourfold assembly of gods and humans to admire and make offerings.' At that time, Anuruddha (one of Buddha's disciples) asked the Buddha, 'How should the fourfold assembly of gods and humans distribute the Tathagata's relics for offering?' The Buddha said, 'All the gods and humans should take the Buddha's relics and distribute them with an equal mind to all the six realms (gods, humans, asuras, hell beings, hungry ghosts, animals) of the Three Realms (Desire Realm, Form Realm, Formless Realm) for offering. Why? The Tathagata regards all sentient beings equally, like his own children, and equally benefits all sentient beings in the world, which can bring you immeasurable merit.' At that time, the assembly of gods and humans wept with sorrow and could not control themselves. The World Honored One universally told the assembly, 'You gods and humans should not be too sad. Although the Buddha has entered Nirvana, there are still relics that remain for offering, and there is still the Dharma treasure that remains in the world, which can enable sentient beings to deeply take refuge. Offering to the relics is the same as seeing the Buddha, no different from when I was alive.'
應盡還源
涅槃經後分云。爾時世尊告諸大眾。我今時至舉身疼痛。說是語已即入初禪。從初禪出入第二禪。從第二禪出入第三禪。從第三禪出入第四禪。從四禪出入虛空處。從空處出入無邊識處。從識處出入不用處。從不用出入非想非非想處。從非非想出入滅盡定。從滅盡定出還入非想非非想處。從非非想出入不用處。從不用出入無邊識處。從識處出入虛空處。從空處出入第四禪。從四禪出入第三禪。從三禪出入第二禪。從二禪出入第一禪。爾時世尊如是逆順入諸禪已復告大眾。我以佛眼遍觀三界一切六道大地含生有情無情。如是三界根本性離畢竟寂滅。同虛空相。一切諸法無明本際性本解脫。於十方求了不能得。根本無故。所因枝葉皆悉解脫。無明解脫故乃至老死皆得解脫。以是因緣。我今安住常寂滅光。名大涅槃。
雙林入滅
涅槃經後分云。爾時佛在拘尸那伽城娑羅雙樹林。與四眾天龍八部前後圍繞。二月十五日臨般涅槃。入諸禪定示誨眾已。於七寶床右脅而臥。頭枕北方。足指南方。面向西方。後背東方。娑羅樹林四雙八隻。西方一雙在如來前。東方一雙在如來后。北方一雙在如來頭。南方一雙在佛之足。至於中夜入第四禪寂然無聲。於是時頃便般涅槃。入涅槃已。其娑羅林東西
【現代漢語翻譯】 現代漢語譯本 應盡還源 《涅槃經後分》中說：當時，世尊告訴大眾，『我現在時候到了，全身疼痛。』說完這話，就進入初禪。從初禪出來進入第二禪。從第二禪出來進入第三禪。從第三禪出來進入第四禪。從四禪出來進入虛空處定。從虛空處定出來進入無邊識處定。從識處定出來進入無所有處定。從無所有處定出來進入非想非非想處定。從非想非非想處定出來進入滅盡定。從滅盡定出來又進入非想非非想處定。從非想非非想處定出來進入無所有處定。從無所有處定出來進入無邊識處定。從識處定出來進入虛空處定。從虛空處定出來進入第四禪。從四禪出來進入第三禪。從第三禪出來進入第二禪。從第二禪出來進入第一禪。』當時，世尊這樣逆順地進入各種禪定后，又告訴大眾，『我以佛眼遍觀三界（欲界、色界、無色界）一切六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道），大地包含有情（有感覺的生命）無情（無感覺的物體）。這樣的三界根本性質是分離的，畢竟是寂靜滅亡的，與虛空之相相同。一切諸法的無明（佛教指對事物真相的迷惑）根本，其自性本來就是解脫的。在十方尋求了不可得，因為根本不存在的緣故。所因的枝葉全都解脫。無明解脫的緣故，乃至老死都得到解脫。因為這個因緣，我現在安住在常寂滅光中，名為大涅槃（佛教指不生不滅的境界）。』
雙林入滅 《涅槃經後分》中說：當時，佛在拘尸那伽（Kushinagar）城的娑羅雙樹林（Sala Twin Tree Forest），與四眾（比丘、比丘尼、優婆塞、優婆夷）天龍八部（天眾、龍眾、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽）前後圍繞。二月十五日，面臨般涅槃（佛教指佛的去世）。進入各種禪定，開示教誨完畢后，在七寶床上向右側臥著，頭枕北方，腳指南方，面向西方，後背朝向東方。娑羅樹林有四雙八隻。西方一雙在如來（Tathagata，佛的稱號）前面，東方一雙在如來後面，北方一雙在如來頭部，南方一雙在佛的足部。到了半夜進入第四禪，寂然無聲。在這個時候便般涅槃。進入涅槃后，那娑羅樹林東西
【English Translation】 English version Returning to the Source The latter part of the Nirvana Sutra says: 'At that time, the World-Honored One told the great assembly, 'Now the time has come for me, and my whole body is in pain.' After saying these words, he immediately entered the first dhyana (禪那, meditative state). Emerging from the first dhyana, he entered the second dhyana. Emerging from the second dhyana, he entered the third dhyana. Emerging from the third dhyana, he entered the fourth dhyana. Emerging from the fourth dhyana, he entered the akasha-anantyayatana (虛空處, the sphere of infinite space). Emerging from the sphere of infinite space, he entered the vijnana-anantyayatana (無邊識處, the sphere of infinite consciousness). Emerging from the sphere of infinite consciousness, he entered the akimcanyayatana (不用處, the sphere of nothingness). Emerging from the sphere of nothingness, he entered the naivasamjna-nasamjnayatana (非想非非想處, the sphere of neither perception nor non-perception). Emerging from the sphere of neither perception nor non-perception, he entered the nirodha-samapatti (滅盡定, the cessation of feeling and perception). Emerging from the cessation of feeling and perception, he again entered the sphere of neither perception nor non-perception. Emerging from the sphere of neither perception nor non-perception, he entered the sphere of nothingness. Emerging from the sphere of nothingness, he entered the sphere of infinite consciousness. Emerging from the sphere of infinite consciousness, he entered the sphere of infinite space. Emerging from the sphere of infinite space, he entered the fourth dhyana. Emerging from the fourth dhyana, he entered the third dhyana. Emerging from the third dhyana, he entered the second dhyana. Emerging from the second dhyana, he entered the first dhyana.' At that time, the World-Honored One, having entered these dhyanas in direct and reverse order, again told the assembly, 'With my Buddha-eye, I universally observe the Three Realms (三界, the realm of desire, the realm of form, and the formless realm), all the Six Paths (六道, the paths of gods, humans, asuras, hell-beings, hungry ghosts, and animals), and all sentient (有情, beings with consciousness) and non-sentient (無情, beings without consciousness) beings on the great earth. The fundamental nature of these Three Realms is separation, ultimately quiescent and extinct, identical to the aspect of emptiness. The fundamental origin of all dharmas (諸法, phenomena), avidya (無明, ignorance), is inherently liberated. Seeking it in the ten directions, one cannot find it, because the root does not exist. The branches and leaves caused by it are all liberated. Because avidya is liberated, even old age and death are liberated. Because of this cause and condition, I now abide in the light of constant quiescence and extinction, called Mahaparinirvana (大涅槃, the Great Nirvana).'
Entering Nirvana in the Twin Sala Trees The latter part of the Nirvana Sutra says: 'At that time, the Buddha was in the Sala Twin Tree Forest (娑羅雙樹林) in the city of Kushinagar (拘尸那伽), surrounded by the four assemblies (四眾, monks, nuns, laymen, and laywomen) and the Eight Classes of Gods and Dragons (天龍八部, Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas) before and behind. On the fifteenth day of the second month, facing Parinirvana (般涅槃, the final passing away of a Buddha), he entered various dhyanas, and after instructing and teaching the assembly, he lay down on his right side on a seven-jeweled bed, with his head pillowed to the north, his feet pointing south, his face to the west, and his back to the east. The Sala Tree Forest had four pairs, eight branches. One pair to the west was in front of the Tathagata (如來, the Thus Come One, an epithet of the Buddha), one pair to the east was behind the Tathagata, one pair to the north was at the Tathagata's head, and one pair to the south was at the Buddha's feet. At midnight, he entered the fourth dhyana, silent and without sound. At that moment, he entered Parinirvana. After entering Nirvana, that Sala Tree Forest east and west'
二雙合為一樹。南北二雙合為一樹。垂覆寶床蓋於如來。其樹即時慘然變白。猶如白鶴。枝葉華果皮干皆悉爆裂墮落。漸漸枯悴。爾時普佛世界一切大地皆大震動。一切大海皆悉混濁沸涌濤波。一切江河溪澗川流泉源水盡枯涸。大地處空寂然大暗。日月精光悉無復照。忽然黑風鼓怒驚振。吹扇塵沙彌暗世界。卉本藥草悉皆摧折。一切諸天遍滿虛空。哀號悲泣震動世界。
釋迦如來應化錄下(二)
釋迦如來應化錄下(三)
報恩寺沙門 寶成 編集
金剛哀戀
金剛力士哀戀經云。爾時世尊初入涅槃時。密跡金剛力士見佛滅度。悲哀懊惱作如是言。如來舍我入于寂滅。我從今日無歸無依無覆無護。衰惱災患一旦頓集。憂愁毒箭深入我心。此金剛杵當用護。誰即便棄擲。自今以往當奉侍誰。誰當慈愍訓誨於我。更於何時得睹尊顏。說種種言戀慕如來。時天帝釋語力士言。汝今何不憶念世尊少語。佛言諸行無常無得住者。不可體信是變易法。一切聚集皆歸散滅。高者必墮合會必離。有生必死。一切諸行猶如河岸臨峻之樹。亦如畫水尋畫尋滅。亦如水泡如草頭露不得久停。如乾闥婆城暫為眼對。人命迅速疾如射箭。速行天下疾如日月。人命速疾過於是天。無常敗壞應當解知。若於佛事有不足
【現代漢語翻譯】 現代漢語譯本 二雙樹合為一樹。南面和北面的二雙樹合為一樹。垂下的樹枝覆蓋著如來的寶床。那樹立刻變得慘白，像白鶴一樣。樹枝、樹葉、花果、樹皮、樹幹都爆裂墜落，漸漸枯萎凋零。這時，普佛世界的一切大地都劇烈震動，一切大海都變得渾濁，波濤洶涌。一切江河、溪澗、川流、泉源的水都乾涸了。大地空曠寂靜，一片黑暗。太陽和月亮的光輝都消失了，不再照耀。忽然間，黑風怒號，驚恐地搖動，吹動塵土沙礫，瀰漫遮蔽了整個世界。花草樹木都被摧折。一切諸天遍佈虛空，哀號悲泣，震動世界。
《釋迦如來應化錄》下(二)
《釋迦如來應化錄》下(三)
報恩寺沙門 寶成 編集
金剛哀戀
《金剛力士哀戀經》說：當時，世尊初入涅槃時，密跡金剛力士（Vajrapani, 佛教護法神）見到佛陀滅度，悲哀懊惱，這樣說道：『如來（Tathagata, 佛的稱號）捨棄我進入寂滅。我從今天起，無所歸依，無所依靠，沒有庇護，沒有保護。衰老、煩惱、災禍一旦全部降臨。憂愁的毒箭深深刺入我的心中。這金剛杵（Vajra, 金剛力士所持的武器）應當用來保護誰呢？現在就要被丟棄了嗎？從今以後，我應當奉侍誰呢？誰會慈悲憐憫地訓誨我呢？還要到什麼時候才能再次見到您的尊顏？』 他說了種種話語，戀慕如來。當時，天帝釋（Indra, 佛教中的天神）對金剛力士說：『你現在為什麼不憶念世尊（Bhagavan, 佛的稱號）曾經說過的話呢？佛說諸行無常，沒有可以常住的，不可信任，是變易之法。一切聚集終將散滅，高者必將墮落，合會必將分離，有生必有死。一切諸行猶如河岸邊臨近懸崖的樹木，也像在水上繪畫，畫完就消失了。也像水泡，像草尖上的露珠，不能長久停留。像乾闥婆城（Gandharva city, 海市蜃樓），只是暫時的景象。人的生命迅速短暫，快如射箭。迅速行走于天下，快如日月。人的生命迅速短暫超過這些。無常敗壞的道理，應當理解明白。如果對於佛事有所不足
【English Translation】 English version Two pairs of trees merged into one tree. The two pairs of trees, from the south and the north, merged into one tree. The drooping branches covered the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) precious bed. The tree instantly turned pale white, like a white crane. Its branches, leaves, flowers, fruits, bark, and trunk all burst open and fell, gradually withering and decaying. At that moment, the entire earth of the Buddha-world shook violently, and all the great oceans became turbid, with surging and turbulent waves. All rivers, streams, brooks, flowing waters, and springs dried up completely. The earth was empty and silent, in great darkness. The light of the sun and moon vanished, no longer shining. Suddenly, a black wind roared and shook with terror, blowing dust and sand, filling and obscuring the world. All herbs and plants were broken and destroyed. All the devas (devas, gods) filled the sky, wailing and weeping, shaking the world.
Shakyamuni Buddha's Incarnation Record, Part Two
Shakyamuni Buddha's Incarnation Record, Part Three
Compiled by Baocheng, a Shramana (Shramana, ascetic) of Bao'en Temple
The Vajra's Lament
The Sutra of the Vajra Warrior's Lament says: At that time, when the World-Honored One (Bhagavan, 'Blessed One', an epithet of the Buddha) first entered Nirvana (Nirvana, enlightenment), the Vajrapani (Vajrapani, a Bodhisattva who symbolizes the Buddha's power) , the Vajra Warrior, seeing the Buddha's passing, grieved and lamented, saying: 'The Tathagata has abandoned me and entered into stillness. From this day forward, I have no refuge, no support, no protection, no shelter. Decay, affliction, and calamity will all come upon me at once. The poisonous arrow of sorrow has deeply pierced my heart. Who shall this Vajra (Vajra, a ritual weapon symbolizing indestructibility) protect? Shall it now be discarded? From now on, whom shall I serve? Who will compassionately instruct me? When will I ever see your revered face again?' He spoke in various ways, longing for the Tathagata. At that time, Indra (Indra, king of the gods in Buddhist cosmology) , the Lord of the Devas, said to the Vajra Warrior: 'Why do you not remember the words that the World-Honored One spoke? The Buddha said that all conditioned things are impermanent, nothing can abide, they are untrustworthy, they are subject to change. All gatherings will eventually disperse, the high will surely fall, meetings will surely separate, and what is born will surely die. All conditioned things are like trees on the bank of a river near a steep cliff, like drawing on water, the drawing disappears as soon as it is made. They are like bubbles, like dew on the tip of grass, unable to remain for long. Like a Gandharva city (Gandharva city, mirage), a temporary sight for the eyes. Human life is swift and fleeting, as fast as a shooting arrow. Traveling swiftly through the world, as fast as the sun and moon. Human life is even faster than these. The principle of impermanence and decay should be understood. If there is any deficiency in the Buddha's work
者不入涅槃。佛事周訖乃入涅槃。以此佛法付囑天人。諸有苦盡更不受生。汝等不應生大憂惱。
佛母得夢
摩訶摩耶經云。爾時佛母摩訶摩耶即于天上見五衰相現。一者頭上華萎。二者腋下汗出。三者頂中光滅。四者兩目數瞬。五者不樂本座。又于其夜得五種惡夢。一夢須彌山崩四海水竭。二夢有諸羅剎手執利刀競挑一切眾生之眼。時有黑風吹諸羅剎皆悉奔馳歸於雪山。三夢欲色界諸天忽失寶冠自絕瓔珞不安本座。身無光明猶如聚墨。四夢如意珠王在高幢上恒雨珍寶周給一切。有四毒龍口中吐火吹倒彼幢吸如意珠。猛疾惡風吹沒深淵。五夢有五師子從空下來嚙摩耶乳入於左脅。身心疼痛如被刀劍。時摩訶摩耶見此夢已即便驚窹而作是言。我于曏者眠寢之中忽然見此不吉祥事。令我身心極為愁苦。今此五種惡夢甚可怖畏。必是我子釋迦如來入般涅槃之惡相也。即便向余諸天子等廣說夢中所見之事。
昇天報母
摩訶摩耶經云。尊者阿那律升于天上。住摩訶摩耶所而說偈言。大師最勝天中天。善導一切世間者。今已為彼無常海。摩竭大魚之所吞。在於拘尸那竭國。娑羅林中雙樹間。不久當出城東門。種種供養而阇維。天人八部眾盈滿。號泣震動徹三千。摩訶摩耶聞此偈已悶絕躄地良久乃蘇而作
【現代漢語翻譯】 現代漢語譯本： 不證得菩提的人不會進入涅槃。佛陀的事業圓滿結束后才會進入涅槃。因此，佛法被託付給天人和眾生。所有苦難終結，不再受輪迴之苦。你們不應該感到極大的憂愁和悲傷。
佛母的夢
《摩訶摩耶經》中記載，當時佛母摩訶摩耶（Buddha's mother, Mahamaya）在天上看見五種衰相顯現：一是頭上的花朵枯萎，二是腋下流汗，三是頭頂的光芒消失，四是兩眼頻繁眨動，五是不喜歡原來的座位。此外，在當晚她還做了五種惡夢：一是夢見須彌山（Mount Sumeru）崩塌，四大海水枯竭；二是夢見有許多羅剎（Rakshasa，惡鬼）手持利刀，爭相挖取一切眾生的眼睛。當時有一陣黑風吹來，將所有羅剎吹散，全都奔跑到雪山中；三是夢見諸天（Devas，天神）想要淫樂，忽然失去了寶冠，自己斷絕了瓔珞，坐不安穩。身上沒有光明，就像一團墨；四是夢見如意珠王（Wish-fulfilling jewel king）在高高的旗桿上，不斷降下珍寶，賙濟一切眾生。有四條毒龍口中噴火，吹倒了旗桿，吸走了如意珠。猛烈的惡風將它吹入深淵；五是夢見有五隻獅子從空中下來，咬摩耶的乳房，進入她的左脅。身心疼痛，如同被刀劍刺傷。當時摩訶摩耶看到這些夢后，立刻驚醒，說道：『我在剛才的睡眠中，忽然看見這些不吉祥的事情，使我身心極為愁苦。現在這五種惡夢非常可怕，必定是我的兒子釋迦如來（Sakyamuni Tathagata）將要進入般涅槃（Parinirvana，完全的涅槃）的惡兆。』她立刻向其餘的諸天子等詳細講述了夢中所見之事。
昇天報母
《摩訶摩耶經》中記載，尊者阿那律（Anuruddha）升到天上，住在摩訶摩耶處，並以偈頌說道：『大師是最殊勝的天中之天，善於引導一切世間眾生。如今已經被無常的海洋所吞噬，被摩竭大魚（Makara，海怪）所吞食。在拘尸那竭國（Kushinagar）的娑羅雙樹林（Sal grove of twin Sala trees）中，不久將從城東門擡出，以種種供養進行火化。天人八部眾（Eight kinds of non-human beings）盈滿，號哭震動三千世界。』摩訶摩耶聽了這首偈頌后，昏厥倒地，良久才甦醒過來，說道
【English Translation】 English version: Those who have not attained enlightenment will not enter Nirvana. The Buddha will enter Nirvana only after his work is completed. Therefore, the Dharma is entrusted to gods and humans. All suffering will end, and there will be no more rebirth. You should not feel great sorrow and distress.
The Dream of Buddha's Mother
The Mahamaya Sutra states that at that time, Buddha's mother, Mahamaya (Buddha's mother, Mahamaya), saw five signs of decay appearing in the heavens: first, the flowers on her head withered; second, sweat dripped from her armpits; third, the light from the top of her head disappeared; fourth, her eyes blinked frequently; and fifth, she disliked her original seat. In addition, that night she had five nightmares: first, she dreamed that Mount Sumeru (Mount Sumeru) collapsed and the four great seas dried up; second, she dreamed that many Rakshasas (Rakshasa, demons) were holding sharp knives, vying to gouge out the eyes of all living beings. At that time, a black wind blew, scattering all the Rakshasas, and they all ran to the snowy mountains; third, she dreamed that the Devas (Devas, gods) wanted to indulge in pleasure, but suddenly lost their jeweled crowns, severed their own necklaces, and could not sit still. There was no light on their bodies, like a mass of ink; fourth, she dreamed that the Wish-fulfilling Jewel King (Wish-fulfilling jewel king) was on a high flagpole, constantly raining down treasures, providing for all living beings. Four poisonous dragons breathed fire from their mouths, knocked down the flagpole, and sucked away the wish-fulfilling jewel. A fierce and evil wind blew it into the abyss; fifth, she dreamed that five lions came down from the sky, biting Mahamaya's breasts and entering her left side. Her body and mind were in pain, as if stabbed by knives and swords. At that time, Mahamaya saw these dreams and immediately woke up, saying, 'In my sleep just now, I suddenly saw these inauspicious things, which made my body and mind extremely sad. Now these five nightmares are very terrifying, and must be an evil omen that my son Sakyamuni Tathagata (Sakyamuni Tathagata) is about to enter Parinirvana (Parinirvana, complete Nirvana).' She immediately told the other Devas in detail about what she had seen in her dream.
Ascending to Heaven to Inform the Mother
The Mahamaya Sutra states that Venerable Anuruddha (Anuruddha) ascended to heaven, stayed with Mahamaya, and said in verse: 'The Great Master is the most supreme of the gods, and is good at guiding all sentient beings in the world. Now he has been swallowed by the sea of impermanence, swallowed by the Makara (Makara, sea monster). In the Sal grove of twin Sala trees (Sal grove of twin Sala trees) in Kushinagar (Kushinagar), he will soon be carried out from the east gate of the city, and cremated with various offerings. The eight kinds of non-human beings (Eight kinds of non-human beings) are full, and their cries shake the three thousand worlds.' After hearing this verse, Mahamaya fainted and fell to the ground, and after a long time she woke up and said
是言。我于昨夜得五惡夢。決定當知佛入涅槃。今者果見阿那律來云已滅度。何其苦哉世間眼滅。何其疾哉人天福盡。如何一旦便入涅槃。無常惡賊極為兇暴。忍能害我正覺之子。即于眾中而說偈言。于無量劫來。常共為母子。汝既成正覺。此緝方以斷。而復於今者。便入般涅槃。譬如高大樹。眾鳥依共棲。晨旦各分離。到暮還歸集。與汝為母子。共在生死樹。既得成道果。長絕此源本。又復取滅度。無有會見時。摩訶摩耶說此偈已。涕泣懊惱不能自勝。
佛母散華
摩耶經云。爾時摩訶摩耶與諸天女眷屬圍繞。從空而下前至棺所。垂淚悲惱而作是言。共於過去無量劫來長為母子未曾舍離。一旦於今無相見期。嗚呼哀哉眾生福盡。方當昏迷誰為開導。即以天曼陀華．摩訶曼陀羅華．曼殊沙華．摩訶曼殊沙華用散棺上而說偈言。今此雙樹間。天龍八部眾。唯聞啼哭音。不知何所說。無能解其語。充塞在於地。與汝為母子。曠劫積恩愛。今者無常風。吹散各異處。在苦諸眾生。希望法甘露。何故便於今。而速入涅槃。潛身重棺中。知我來此否。說此偈已顧見如來僧伽梨衣及以缽盂錫杖。右手執之左手拍頭。舉身投地如太山崩。悲號慟絕而作是言。我子昔日執著此等。廣福世間利益天人。今此諸物空無有主。嗚
【現代漢語翻譯】 現代漢語譯本： 她說：『我昨夜做了五個不祥的夢，預示著佛陀將要涅槃。今天果然見到阿那律（Anuruddha，佛陀十大弟子之一，以天眼第一著稱）前來告知佛陀已經滅度。這真是太痛苦了！世間的眼睛熄滅了，人天眾生的福報也耗盡了。為何一下子就進入涅槃？無常這個惡賊真是兇殘暴虐，竟然忍心傷害我的正覺之子！』於是她在眾人之中說了這首偈：『在無量劫以來，我們常常是母子。你既然已經成就正覺，本應繼續教化，如今卻要斷絕。而現在，你卻要進入般涅槃（Parinirvana，佛教術語，指佛陀或阿羅漢去世）。譬如高大的樹木，眾鳥依靠它共同棲息。早晨各自飛離，傍晚還會歸來。與你為母子，共同在生死之樹上。既然已經得到成道的果實，卻要永遠斷絕這個根源。又要進入滅度，沒有再會見的時候。』摩訶摩耶（Mahamaya，佛陀的生母）說完這首偈后，哭泣懊惱，無法控制自己。
佛母散華
《摩耶經》記載：當時，摩訶摩耶與諸天女眷屬圍繞，從空中降落到棺木前。她流著眼淚，悲傷地說：『在過去無量劫以來，我們長久地作為母子，從未分離。如今一旦離別，再也沒有相見之期。嗚呼哀哉！眾生的福報耗盡了，正當昏迷的時候，誰來開導我們呢？』她用天界的曼陀羅華（Mandara flower，天界之花）、摩訶曼陀羅華（Mahamandara flower，大曼陀羅花）、曼殊沙華（Manjushaka flower，赤色天花）、摩訶曼殊沙華（Mahamanjushaka flower，大曼殊沙花）散在棺木上，並說了這首偈：『如今在這雙樹之間，天龍八部（Naga and other supernatural beings，佛教的護法神）的眾生，只能聽到啼哭的聲音，不知道在說什麼。沒有人能理解這些話語，哭聲充滿了大地。與你為母子，曠劫以來積累了深厚的恩愛。如今無常的風，將我們吹散到不同的地方。在痛苦中的眾生，希望得到佛法的甘露。為何現在就要迅速進入涅槃，潛身於厚重的棺木中，你是否知道我來了呢？』說完這首偈后，她看到如來的僧伽梨衣（Sanghati，袈裟）以及缽盂（Patra，食器）錫杖（Khakkhara，比丘所持的杖）。她右手拿著這些物品，左手拍打著頭，全身倒在地上，如同泰山崩塌一般。悲號慟哭，聲音斷絕，她說：『我的孩子過去拿著這些東西，廣施福報於世間，利益天人和人類。如今這些東西空無所有，沒有主人了。嗚……』
【English Translation】 English version: She said: 'I had five ominous dreams last night, foretelling that the Buddha would enter Nirvana. Today, I indeed see Anuruddha (one of the ten great disciples of the Buddha, known for his divine eye) coming to announce that the Buddha has passed away. This is so painful! The eyes of the world are extinguished, and the blessings of humans and gods are exhausted. Why enter Nirvana all of a sudden? Impermanence, this evil thief, is so cruel and violent, daring to harm my son of perfect enlightenment!' Then she spoke this verse among the crowd: 'For countless eons, we have always been mother and son. Now that you have attained perfect enlightenment, you should continue to teach and transform, but now you are about to sever it. And now, you are about to enter Parinirvana (a Buddhist term referring to the death of a Buddha or Arhat). It is like a tall tree where many birds rely on to roost together. In the morning, they fly away separately, but they return in the evening. As mother and son with you, we are together on the tree of birth and death. Now that you have obtained the fruit of enlightenment, you want to cut off this source forever. And you want to enter extinction, with no time to meet again.' After Mahamaya (the birth mother of the Buddha) finished reciting this verse, she wept and grieved, unable to control herself.
The Buddha's Mother Scattering Flowers
The 'Mahamaya Sutra' records: At that time, Mahamaya, surrounded by celestial women and attendants, descended from the sky to the front of the coffin. She shed tears and said sadly: 'For countless eons in the past, we have been mother and son for a long time, never separated. Now, once separated, there is no time to meet again. Alas! The blessings of sentient beings are exhausted. When we are in confusion, who will guide us?' She scattered celestial Mandara flowers (heavenly flowers), Maha-Mandara flowers (great Mandara flowers), Manjushaka flowers (red heavenly flowers), and Maha-Manjushaka flowers (great Manjushaka flowers) on the coffin, and spoke this verse: 'Now, between these twin trees, the beings of the eight divisions of gods and dragons (Naga and other supernatural beings, protectors of Buddhism) can only hear the sound of weeping, not knowing what is being said. No one can understand these words, and the cries fill the earth. As mother and son with you, we have accumulated deep love for countless eons. Now the wind of impermanence blows us away to different places. Sentient beings in suffering hope to receive the nectar of the Dharma. Why do you enter Nirvana so quickly now, hiding yourself in the heavy coffin? Do you know that I have come?' After reciting this verse, she saw the Sanghati (袈裟,kashaya robe) of the Tathagata, as well as the Patra (缽盂, alms bowl) and Khakkhara (錫杖, Shakujo staff). She held these items in her right hand, patted her head with her left hand, and fell to the ground like Mount Tai collapsing. She wailed and cried, her voice breaking, and said: 'My child used to hold these things, spreading blessings widely in the world, benefiting gods and humans. Now these things are empty and without an owner. Alas...'
呼苦哉痛不可言。時諸天龍八部及以四眾佛母摩訶摩耶憂惱如是。倍更悲感淚下如雨。
佛從棺起
摩耶經云。爾時世尊以神力故令其棺蓋皆自開發。便從棺中合掌而起。如師子王初出窟時奮迅之勢。身毛孔中放千光明。一一光明有千化佛。悉皆合掌向摩訶摩耶。以梵軟音問訊母言。遠屈來下此閻浮提。諸行法爾愿勿啼泣。即便為母而說偈言。一切福田中。佛福田為最。一切諸女中。玉女寶為最。令我所生子。超勝無倫比。能生於三世。佛法僧之寶。故我從棺起。合掌歡喜贊。用報所生恩。示我孝戀情。諸佛雖滅度。法僧寶常住。愿母莫憂愁。諦觀無常行。時摩訶摩耶聞說偈已小自安慰。顏色暫悅如蓮華敷。爾時世尊與母辭別而說偈言。我生分已盡。梵行久已立。所作皆已辦。不受於後有。愿母自安慰。不須苦憂惱。一切行無常。信是生滅法。生滅既滅已。寂滅為最樂。世尊說此語已即便闔棺。三千大千世界普皆震動。摩耶繞棺還歸天上。
金棺不動
涅槃經後分云。爾時拘尸城內一切人民悲泣流淚總入城中。即作金棺七寶莊嚴。即辦微妙白㲲旃檀沉水一切雜香無量香華幡蓋。悲哀流淚將至佛所而伸供養。爾時大眾悲號哽咽涕泣盈目哀震大千。深重敬心各以白㲲褁手扶于如來入金棺中。注滿
【現代漢語翻譯】 現代漢語譯本： 『呼苦哉，痛苦無法言說。』當時諸天、龍八部以及四眾弟子，佛母摩訶摩耶（Buddha's mother, Mahamaya）憂愁苦惱至極，更加悲傷，淚如雨下。
佛從棺材中起身
《摩耶經》中說：當時世尊以神通之力，令棺蓋自動打開，便從棺中合掌起身，如獅子王初出洞穴時的威猛之勢。身毛孔中放出千萬光明，每一道光明中都有一千化佛，都合掌面向摩訶摩耶（Buddha's mother, Mahamaya），以柔和的聲音問候母親說：『遠道而來，降臨這閻浮提（Jambudvipa，南贍部洲）。諸行法爾如是，愿您不要啼哭。』 隨即為母親說了偈語：『一切福田中，佛福田最為殊勝。一切女子中，玉女寶最為尊貴。令我所生的兒子，超勝無比。能生出三世佛法僧之寶。所以我從棺材中起身，合掌歡喜讚歎，用以報答母親的生育之恩，表達我的孝順之情。諸佛雖然滅度，佛法僧三寶卻常住世間。愿母親不要憂愁，仔細觀察這無常之理。』 當時摩訶摩耶（Buddha's mother, Mahamaya）聽了偈語后，略微感到安慰，臉色暫時舒展開來，如蓮花盛開。這時世尊與母親辭別，說了偈語：『我此生的因緣已盡，清凈的修行早已完成，該做的事情都已經做完，不再受後世的輪迴。愿母親您自己安慰自己，不必如此痛苦憂惱。一切事物都是無常的，相信這生滅之法。生滅滅盡之後，寂滅才是最快樂的。』 世尊說完這些話后，隨即閉上棺蓋。三千大千世界普遍震動。摩耶（Mahamaya）繞棺后返回天上。
金棺不動
《涅槃經後分》中說：當時拘尸城（Kushinagar）內所有人民悲傷哭泣，淚流滿面，全部進入城中。用七寶莊嚴地製作了金棺，準備了精美的白色細布、旃檀、沉香以及各種雜香和無量的香花幡蓋，悲哀地流著眼淚，將這些帶到佛陀所在的地方進行供養。當時大眾悲號哽咽，眼淚盈眶，哀傷之聲震動大千世界。懷著深重的敬意，各自用白色細布包裹著手，扶著如來進入金棺之中，並注滿...
【English Translation】 English version: 'Alas, the pain is indescribable.' At that time, all the Devas, Nagas, the Eightfold Division, and the fourfold assembly, along with Buddha's mother, Mahamaya (Buddha's mother, Mahamaya), were extremely worried and distressed, and even more saddened, with tears falling like rain.
The Buddha Rises from the Coffin
The Maya Sutra says: 'At that time, the World Honored One, through his divine power, caused the coffin lid to open by itself. He then rose from the coffin with his palms together, like a lion king emerging from its cave with vigorous power. From the pores of his body, he emitted thousands of rays of light, each ray containing a thousand manifested Buddhas, all with their palms together, facing Mahamaya (Buddha's mother, Mahamaya). With a gentle voice, he greeted his mother, saying, 'You have come a long way, descending to this Jambudvipa (Jambudvipa). All actions are naturally so; I hope you will not weep.' Immediately, he spoke a verse for his mother: 'Among all fields of merit, the Buddha-field is the most supreme. Among all women, the jade maiden is the most precious. She who bore me, surpasses all comparison. She is capable of giving birth to the Three Jewels of the Buddhas, the Dharma, and the Sangha. Therefore, I rise from the coffin, joining my palms in joyful praise, to repay the kindness of my birth, showing my filial affection. Although the Buddhas pass into Nirvana, the Three Jewels of the Dharma and the Sangha remain forever. May mother not be sorrowful, but contemplate the impermanent nature of all things.' At that time, Mahamaya (Buddha's mother, Mahamaya), upon hearing the verse, felt slightly comforted, and her countenance briefly brightened like a blooming lotus flower. Then, the World Honored One bid farewell to his mother, saying in verse: 'My life's allotment is exhausted, my pure conduct has long been established, all that needed to be done has been accomplished, and I will not be subject to future existence. May mother comfort herself, and not suffer such distress. All actions are impermanent; believe in the law of arising and ceasing. When arising and ceasing are extinguished, Nirvana is the greatest bliss.' After the World Honored One spoke these words, he immediately closed the coffin. The entire three thousand great thousand worlds universally trembled. Maya (Mahamaya) circumambulated the coffin and returned to the heavens.
The Golden Coffin Does Not Move
The Later Section of the Nirvana Sutra says: 'At that time, all the people within Kushinagar (Kushinagar) wept and wailed, with tears streaming down their faces, and all entered the city. They made a golden coffin adorned with the seven treasures, and prepared exquisite white cotton cloth, sandalwood, aloeswood, all kinds of mixed incense, and countless fragrant flowers and banners. Grieving and weeping, they brought these to the place where the Buddha was, and made offerings. At that time, the assembly sobbed and choked, with tears filling their eyes, and their sorrowful cries shook the great thousand world. With profound reverence, each person wrapped their hands in white cotton cloth, and helped the Thus Come One into the golden coffin, and filled it with...'
香油即閉棺門。爾時拘尸那城內一切男女貪福善心總欲攝取如來功德。不令天人一切大眾同舉佛棺。即共詳議。遣四力士壯大無雙。脫其所著衣服期心請舉如來聖棺。欲入城內自伸供養。盡其神力不能令動。爾時城內復遣八大力士至佛棺所。脫所著衣共舉金棺。盡其神力亦不能動。拘尸城內復遣十六極大力士來至棺所。脫所著衣共舉佛棺亦不能動爾。時樓豆語力士言。縱使盡其城內人民男女大小。舉如來棺欲入城內亦不能得。何況汝等而能移動如來棺耶。
金棺自舉
涅槃經後分云。爾時世尊大悲普覆令諸世間得平等心得福無異。于娑羅林即自舉棺升虛空中。高七多羅樹。徐徐乘空從拘尸城西門而入東門而出。乘空右繞入城南門。漸漸空行從北門出。乘空左繞還從西門而入。徐徐乘空而行從東門出。空行左繞入城北門。漸漸空行從南門出。乘空右繞還入西門。如是展轉左右繞拘尸城經於七匝。爾時如來七寶金棺當入城時。一切大眾悲號哽咽。各持無數微妙香木旃檀沉水一切寶香普熏世界。復持無數寶幢幡蓋香華瓔珞至茶毗所悲哀供養。爾時四天王及諸天眾各持天上寶香悲哀供養。爾時如來大聖寶棺漸漸空行至茶毗所。徐徐乘空而下。安七寶床。於是時頃復經七日。爾時拘尸城內一切士女無數大眾復持香華
【現代漢語翻譯】 現代漢語譯本 『香油即閉棺門』（指涂香油后就關閉棺材）。當時，拘尸那城（Kushinagar，古印度城市名）內所有男女都希望通過行善來獲取功德，想要獨自承擔如來的功德，不讓天人和所有大眾共同抬舉佛陀的棺材。於是他們共同商議，派遣四名力大無比的壯士，脫下他們的衣服，虔誠地請求抬起如來的聖棺，想要抬入城內親自供養，但他們用盡神力也無法移動棺材。 當時，城內又派遣八名大力士到佛棺處，脫下衣服共同抬舉金棺，用盡他們的神力也無法移動。拘尸那城內又派遣十六名極大力士來到棺材處，脫下衣服共同抬舉佛棺，仍然無法移動。當時，樓豆（可能是人名）對力士們說：『即使動用城內所有男女老少，想要抬起如來的棺材進入城內也是不可能的，更何況你們呢，又怎麼能移動如來的棺材呢？』
金棺自舉
《涅槃經後分》中說，當時世尊以大悲心普遍覆蓋，使所有世間眾生都能得到平等心，獲得同樣的福報。在娑羅雙樹林（Sal grove，佛陀涅槃之地）中，如來自己舉起棺材升到虛空中，高達七多羅樹（tala tree，一種高大的樹）的高度。緩緩地乘空從拘尸那城的西門進入，從東門而出。乘空向右繞行，進入城南門。漸漸地在空中飛行，從北門而出。乘空向左繞行，又從西門進入。緩緩地乘空飛行，從東門而出。在空中向左繞行，進入城北門。漸漸地在空中飛行，從南門而出。乘空向右繞行，又進入西門。就這樣反覆地向左右繞行拘尸那城七圈。當時，如來的七寶金棺在進入城內時，所有大眾都悲號哽咽，各自拿著無數微妙的香木、旃檀（sandalwood，一種香木）、沉水（agarwood，一種香木）和各種寶香，普遍薰香整個世界。又拿著無數寶幢、幡蓋、香花、瓔珞到荼毗（cremation，火葬）之處，悲哀地進行供養。當時，四大天王和各位天眾各自拿著天上的寶香，悲哀地進行供養。當時，如來的大聖寶棺漸漸地在空中飛行到荼毗之處，緩緩地乘空而下，安放在七寶床上。於是，時間又經過了七天。當時，拘尸那城內所有的士女和無數大眾又拿著香花。
【English Translation】 English version 'Applying fragrant oil is like closing the coffin door.' At that time, all the men and women in the city of Kushinagar (Kushinagar, an ancient Indian city) desired to accumulate merit through good deeds, wishing to solely undertake the merit of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), not allowing the devas (devas, gods) and all the assembly to jointly lift the Buddha's coffin. Therefore, they discussed together and dispatched four strong and unparalleled warriors, who took off their clothes and sincerely requested to lift the sacred coffin of the Tathagata, wanting to carry it into the city to personally make offerings, but they could not move the coffin despite exerting all their divine strength. At that time, the city again dispatched eight mighty warriors to the Buddha's coffin, who took off their clothes and jointly lifted the golden coffin, but they could not move it despite exerting all their strength. The city of Kushinagar then dispatched sixteen extremely powerful warriors to the coffin, who took off their clothes and jointly lifted the Buddha's coffin, but still could not move it. At that time, Lou Dou (possibly a name) said to the warriors, 'Even if all the men, women, old, and young people in the city were mobilized, it would be impossible to lift the Tathagata's coffin into the city, let alone you, how could you move the Tathagata's coffin?'
The Golden Coffin Lifts Itself
The latter part of the Nirvana Sutra (Nirvana Sutra, a Mahayana Buddhist scripture) says that at that time, the World-Honored One (World-Honored One, an epithet of the Buddha) universally covered with great compassion, so that all sentient beings in the world could obtain equal minds and receive the same blessings. In the Sal grove (Sal grove, the place of the Buddha's Parinirvana), the Tathagata himself lifted the coffin and ascended into the empty sky, as high as seven tala trees (tala tree, a tall tree). Slowly riding the air, he entered from the west gate of the city of Kushinagar and exited from the east gate. Riding the air and circling to the right, he entered the south gate of the city. Gradually flying in the air, he exited from the north gate. Riding the air and circling to the left, he entered from the west gate again. Slowly riding the air, he exited from the east gate. Riding the air and circling to the left, he entered the north gate of the city. Gradually flying in the air, he exited from the south gate. Riding the air and circling to the right, he entered the west gate again. In this way, he repeatedly circled the city of Kushinagar seven times to the left and right. At that time, when the Tathagata's seven-jeweled golden coffin entered the city, all the assembly wept and sobbed, each holding countless subtle fragrant woods, sandalwood (sandalwood, a fragrant wood), agarwood (agarwood, a fragrant wood), and various precious incenses, universally perfuming the entire world. They also held countless jeweled banners, canopies, fragrant flowers, and necklaces to the cremation (cremation, funeral by burning) site, making offerings with sorrow. At that time, the Four Heavenly Kings and all the heavenly hosts each held heavenly precious incense, making offerings with sorrow. At that time, the Tathagata's great sacred coffin gradually flew in the air to the cremation site, slowly descending through the air and placed on the seven-jeweled bed. Then, another seven days passed. At that time, all the men and women and countless multitudes in the city of Kushinagar again held fragrant flowers.
投佛棺前頂禮供養。一切大眾悲號大哭。震動世界迷悶躄地。
佛現雙足
處胎經云。爾時世尊還攝威神。在金棺里寂然無聲。諸天燒香散華供養。大迦葉從摩伽提國將五百弟子來至佛所。聞佛今日滅度。悲啼號泣不能自勝。世尊以天耳聞迦葉來至。即從棺里雙出兩足。迦葉見之手捉摩捫。啼泣不能自勝。迦葉而說頌曰。一切行無常。生者必有死。無生亦無死。此滅為最樂。佛所教化入。所度已周遍。我行道迥絕。深恨不見佛。法界悉皆空。色身亦當爾。無有老病死。無為無所生。住壽百恒沙。亦當歸滅度。況我天尊師。處世著穢污。時迦葉及五百弟子皆繞金棺七匝在一面立。阿難捉棺西北角。難陀捉棺東北角。諸天在後共舉金棺。去雙樹四十九步安厝金棺。諸天人民以牛頭旃檀香積金棺上。諸梵天王釋提桓因將諸天眾在虛空中散華供養。爾時大迦葉諸大弟子其身顫掉不能自持。心濁迷悶發聲大哭。
凡火不然
涅槃經後分云。爾時一切天人大眾共舉如來大聖寶棺置於香樓之上。同時號哭。爾時拘尸城內有四力士。瓔珞嚴身持七寶炬。大如車輪爓光普照。以焚香樓茶毗如來。炬投香樓自然殄滅。迦葉告言。大聖寶棺三界之炬所不能燒。何況汝力而能焚耶。城內復有八大力士更持七寶火炬光焰
【現代漢語翻譯】 現代漢語譯本：
在放入佛陀的金棺之前，大眾頂禮供養。所有人都悲傷地大哭，哭聲震動了世界，人們感到迷茫和昏厥，癱倒在地。 佛陀顯現雙足 《處胎經》中說：『這時，世尊收回威神，在金棺里寂靜無聲。諸天燒香散花供養。大迦葉（Mahakasyapa，佛陀十大弟子之一）從摩伽陀國（Magadha，古印度十六雄國之一）帶領五百弟子來到佛陀所在的地方，聽到佛陀今日涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態），悲傷啼哭，無法控制自己。世尊用天耳聽到迦葉到來，就從棺里伸出雙足。迦葉見到后，用手觸控摩挲，啼哭不止。』迦葉於是說了頌偈：『一切行無常，生者必有死，無生亦無死，此滅為最樂。佛所教化已完成，所度之人已周遍。我所行之道迥然超絕，深恨不能再見佛陀。法界一切皆空，色身也當如此。沒有衰老、疾病和死亡，無為而無所生。即使壽命長達百恒河沙數，也終將歸於滅度。何況我天尊師，處世于污濁之中。』當時，迦葉和五百弟子都繞著金棺走了七圈，然後站在一面。阿難（Ananda，佛陀十大弟子之一）抓住金棺的西北角，難陀（Nanda，佛陀的堂弟）抓住金棺的東北角，諸天在後面一起抬起金棺，離開雙樹（Sala Grove，佛陀涅槃之地）四十九步，安放金棺。諸天人民用牛頭旃檀香堆積在金棺上。諸梵天王（Brahma，佛教護法神）和釋提桓因（Sakra，佛教護法神）帶領諸天眾在虛空中散花供養。這時，大迦葉和諸大弟子身體顫抖，無法自持，心中迷惑昏亂，發出大哭的聲音。 凡火不能點燃 《涅槃經後分》中說：『這時，一切天人和大眾共同抬起如來（Tathagata，佛陀的稱號）的大聖寶棺，放在香樓之上，同時號哭。這時，拘尸那揭羅（Kushinagar，古印度城市，佛陀涅槃之地）城內有四位力士，用瓔珞裝飾身體，拿著七寶火炬，火炬大如車輪，光芒普照，想要焚燒香樓，荼毗（cremation，火葬）如來。但火炬投向香樓后，自然熄滅。』迦葉說道：『大聖寶棺是三界之火都不能燒燬的，何況你們的力量能夠焚燒呢？』城內又有八位大力士，再次拿著七寶火炬，光焰
【English Translation】 English version:
Before placing the Buddha's golden coffin, the assembly prostrated and made offerings. Everyone wept with great sorrow, their cries shaking the world, and they felt lost and faint, collapsing to the ground. Buddha Manifests His Feet The Sutra on the Embryonic State says: 'At that time, the World-Honored One withdrew his majestic power and remained silent in the golden coffin. The devas burned incense and scattered flowers as offerings. Mahakasyapa (one of the ten principal disciples of the Buddha) came from the kingdom of Magadha (one of the sixteen Mahajanapadas of ancient India) with five hundred disciples to the place where the Buddha was. Hearing that the Buddha had entered Nirvana (a state of liberation from the cycle of birth and death) that day, they wept with sorrow, unable to control themselves. The World-Honored One, hearing with his divine ear that Kasyapa had arrived, extended both feet from the coffin. Kasyapa, seeing them, grasped and stroked them with his hands, weeping incessantly.' Kasyapa then spoke a verse: 'All conditioned things are impermanent; those who are born must die. There is neither birth nor death; this extinction is the greatest bliss. The Buddha's teachings are complete; those to be liberated are all liberated. The path I walk is utterly transcendent; I deeply regret not seeing the Buddha again. The entire Dharma realm is empty; this physical body will also be like that. There is no old age, sickness, or death; unconditioned and without birth. Even if one lives for hundreds of millions of kalpas, one will eventually return to extinction. How much more so my revered teacher, who lived in this defiled world.' At that time, Kasyapa and the five hundred disciples walked around the golden coffin seven times and stood on one side. Ananda (one of the ten principal disciples of the Buddha) grasped the northwest corner of the coffin, and Nanda (the Buddha's half-brother) grasped the northeast corner. The devas together lifted the golden coffin from behind, moving it forty-nine steps away from the Sala Grove (the place where the Buddha entered Nirvana) and placing it there. The devas and people piled sandalwood incense on top of the golden coffin. The Brahma Kings (deities in Buddhism) and Sakra (a deity in Buddhism) led the assembly of devas in scattering flowers in the sky as offerings. At that time, Mahakasyapa and the great disciples trembled, unable to control themselves, their minds confused and bewildered, and they cried out loudly. Ordinary Fire Cannot Ignite It The latter part of the Nirvana Sutra says: 'At that time, all the devas and the great assembly together lifted the Tathagata's (an epithet of the Buddha) great sacred coffin and placed it on the fragrant tower, weeping at the same time. At that time, there were four strong men in the city of Kushinagar (the place where the Buddha entered Nirvana), adorned with necklaces, holding seven-jeweled torches, as large as chariot wheels, with flames shining everywhere, wanting to burn the fragrant tower and cremate (cremation) the Tathagata. But when the torches were thrown at the fragrant tower, they naturally extinguished.' Kasyapa said: 'The great sacred coffin cannot be burned even by the fire of the three realms, how much less can your strength burn it?' There were eight more strong men in the city, again holding seven-jeweled torches, the flames
一切。將投棺所亦皆殄滅。城內復有十六極大力士各持七寶大炬來投香樓。亦悉殄滅。城內復有三十六極大力士各持七寶大炬來投香樓。亦皆殄滅。爾時一切海神持海中火七寶大炬無數光焰。投香樓內亦皆殄滅。爾時迦葉告諸力士一切大眾。汝等當知。縱使一切天人所有炬火不能茶毗如來寶棺。汝等不煩勞苦強欲作為。爾時城內士女天人大眾復重悲哀。各以所持香華號泣供養。一時禮拜右繞七匝。悲號大哭聲震大千。昏迷躄地。
聖火自焚
涅槃經後分云。爾時如來以大悲力。從心胸中火踴棺外。漸漸茶毗經於七日。焚妙香樓爾乃方盡。爾時四天王各作是念。我以香水注火令滅。急收舍利天上供養。作是念已即持七寶瓶盛滿香水。同時而下至茶毗所。時四天王瀉金瓶香水一時注火。注已火勢轉高都無滅也。爾時海神娑伽羅龍王及江神河神見火不滅。各作是念。我取香水注火令滅。急收舍利住處供養。作是念已各持寶瓶盛滿香水至茶毗所一時注火。注已火勢如故都亦不滅。時樓豆語四天王言。汝大貪心。汝居天上。汝若獨取捨利上于天宮。地居之人如何得往而供養耶。復語海神。汝在大海江河。如來舍利汝若獨取者。地居之人如何得往而供養耶。爾時四天王即皆懺悔已各還天宮。爾時大海娑伽羅龍王及江神
【現代漢語翻譯】 現代漢語譯本 一切投向棺材的東西都被消滅了。城內又有十六位極大力士，各持七寶大炬來投向香樓，也被全部消滅。城內又有三十六位極大力士，各持七寶大炬來投向香樓，也被全部消滅。這時，一切海神拿著海中的火焰和無數光焰的七寶大炬，投向香樓內，也都被全部消滅。這時，迦葉（Kasyapa，佛陀的十大弟子之一）告訴各位力士和大眾：『你們應當知道，縱使一切天人所有的炬火，也不能焚化如來的寶棺。你們不必徒勞辛苦，強行作為。』這時，城內的士女、天人和大眾再次悲哀，各自拿著所持的香和花，號哭著供養，一時禮拜，右繞七匝，悲號大哭，聲音震動大千世界，昏迷倒地。
聖火自焚
《涅槃經後分》中說：這時，如來以大悲的力量，從心胸中涌出火焰，在棺材外漸漸焚燒，經過七日，焚燒了妙香樓才最終熄滅。這時，四大天王各自想著：『我用香水澆滅火焰，趕緊收取捨利（Sarira，佛陀火化后的遺物）到天上供養。』這樣想著，就拿著七寶瓶盛滿香水，同時來到焚燒的地方。當時，四大天王傾瀉金瓶中的香水，一時澆向火焰，澆了之後，火勢反而更高，根本沒有熄滅。這時，海神娑伽羅龍王（Sagara-nagaraja）以及江神、河神見火不滅，各自想著：『我取香水澆滅火焰，趕緊收取捨利到住處供養。』這樣想著，各自拿著寶瓶盛滿香水來到焚燒的地方，一時澆向火焰，澆了之後，火勢依舊如故，根本沒有熄滅。這時，樓豆（Lou Dou，人名）對四大天王說：『你們太貪心了！你們居住在天上，如果你們獨自取走舍利到天宮，地居之人如何能夠前往供養呢？』又對海神說：『你們在大海、江河，如來的舍利如果你們獨自取走，地居之人如何能夠前往供養呢？』這時，四大天王立即都懺悔了，各自返回天宮。這時，大海娑伽羅龍王以及江神
【English Translation】 English version Everything thrown at the coffin was extinguished. Again, sixteen extremely strong men in the city, each holding a seven-jeweled torch, came to throw them at the fragrant tower, and they were all extinguished. Again, thirty-six extremely strong men in the city, each holding a seven-jeweled torch, came to throw them at the fragrant tower, and they were all extinguished. At this time, all the sea gods, holding the fire from the sea and countless radiant seven-jeweled torches, threw them into the fragrant tower, and they were all extinguished. At this time, Kasyapa (one of the ten great disciples of the Buddha) told all the strong men and the assembly: 'You should know that even if all the torches of all the gods and humans cannot cremate the Tathagata's (Tathagata, meaning 'the one who has thus come,' an epithet of the Buddha) precious coffin. You need not labor in vain, striving to do so.' At this time, the men and women, gods, and the assembly in the city were again in sorrow, each holding the incense and flowers they possessed, weeping and making offerings, bowing in unison, circumambulating seven times to the right, wailing and crying, their voices shaking the great thousand worlds, fainting and collapsing to the ground.
The Holy Fire Burns Itself
The latter part of the Nirvana Sutra says: At this time, the Tathagata, with the power of great compassion, emitted fire from his chest, gradually cremating outside the coffin, and after seven days, the fragrant tower was burned to ashes. At this time, the Four Heavenly Kings each thought: 'I will pour fragrant water to extinguish the fire and quickly collect the Sarira (relics of the Buddha after cremation) to offer in the heavens.' Thinking this, they took seven-jeweled bottles filled with fragrant water and came to the cremation site at the same time. At that time, the Four Heavenly Kings poured the fragrant water from the golden bottles, pouring it onto the fire at once. After pouring, the fire blazed even higher and did not extinguish at all. At this time, the sea god Sagara-nagaraja (Dragon King Sagara) and the river gods, seeing that the fire did not extinguish, each thought: 'I will take fragrant water to extinguish the fire and quickly collect the Sarira to offer at my dwelling.' Thinking this, they each took precious bottles filled with fragrant water and came to the cremation site, pouring it onto the fire at once. After pouring, the fire remained as before and did not extinguish at all. At this time, Lou Dou (a personal name) said to the Four Heavenly Kings: 'You are too greedy! You dwell in the heavens. If you alone take the Sarira to the heavenly palace, how can those who dwell on earth come to make offerings?' He also said to the sea gods: 'You are in the great sea, rivers, and if you alone take the Tathagata's Sarira, how can those who dwell on earth come to make offerings?' At this time, the Four Heavenly Kings immediately repented and each returned to their heavenly palace. At this time, the great sea Sagara-nagaraja and the river gods
河神等皆亦懺悔。誠如聖言。悔已各還本宮。
均分舍利
處胎經云。爾時八大國王優填王．頂生王．惡生王．阿阇世王。四大兵馬主最豪兵馬主．容顏兵馬主．熾盛兵馬主．金剛兵馬主。此八大王共諍舍利。各領兵眾列住一面。各言佛舍利我應獨得。大臣優波吉諫言。諸王莫諍。舍利應分普皆供養。釋提桓因現為人語。我等諸天亦當有分。阿耨達龍王．文鄰龍王．伊那缽龍王言。我等亦應有分。優波吉言。諸君且住。舍利宜共分之。即分為三分。一分與諸天。一分與龍王。一分與八王。金甕受石余此臣以蜜涂瓫里。以瓫為量即分舍利。天得舍利還於天上起塔。龍得舍利還於龍宮起塔。八王得舍利各還本國起塔。優波吉金瓫舍利三斗並瓫亦還起塔。灰及土四十九斛起四十九塔。當阇維處亦起寶塔高四十九仞。香燈供養懸繒幡蓋。終日竟夜音樂不斷。佛之威神夜放光明與晝無異。常有神王守護。
結集法藏
處胎經云。佛滅度后經七日七夜。時大迦葉告五百阿羅漢。卿等五百人盡詣十方諸佛世界。諸阿羅漢盡集此處。佛今涅槃阇維已訖。欲得演佛真性法身。汝等速集采聽微妙之言。以神通力即到十方恒河沙剎土。集諸阿羅漢得八億四千眾來集於此。阿難一心思。惟諸塵垢滅朗然大悟。聖眾稱善
【現代漢語翻譯】 現代漢語譯本 河神等也都懺悔。確實如聖人所說。懺悔完畢后各自返回自己的宮殿。
均分舍利
《處胎經》中說：當時八大國王，分別是優填王（Udyana-raja），頂生王（Mandhatri-raja），惡生王（Kalmasha-pada-raja），阿阇世王（Ajatashatru-raja），四大兵馬主，分別是：最豪兵馬主，容顏兵馬主，熾盛兵馬主，金剛兵馬主。這八大國王共同爭奪舍利。各自率領軍隊排列在一面。都說佛陀舍利應該由自己獨得。大臣優波吉（Upagupta）勸諫說：『諸位國王不要爭執。舍利應該分給眾人普遍供養。』釋提桓因（Shakra Devanam Indra）顯現為人身說話：『我們諸天也應當有一份。』阿耨達龍王（Anavatapta-nagaraja），文鄰龍王（Varuna-nagaraja），伊那缽龍王（Anavatapta-nagaraja）說：『我們也應當有一份。』優波吉說：『諸位請稍等。舍利應該共同分配。』於是將舍利分為三分。一份給諸天，一份給龍王，一份給八位國王。用金甕盛放石頭的剩餘，這位大臣用蜂蜜塗抹陶罐內部，用陶罐作為量具來分舍利。天得到舍利后返回天上建造佛塔。龍得到舍利后返回龍宮建造佛塔。八位國王得到舍利后各自返回本國建造佛塔。優波吉將裝有三斗舍利的金陶罐連同陶罐也拿去建造佛塔。用四十九斛的灰土建造了四十九座佛塔。在荼毗（Javita）的地方也建造了高四十九仞的寶塔。用香燈供養，懸掛綵帶幡蓋。整日整夜音樂不斷。佛陀的威神使得夜晚放出光明與白天沒有區別。常有神王守護。
結集法藏
《處胎經》中說：佛陀滅度后經過七日七夜。當時大迦葉（Mahakashyapa）告訴五百阿羅漢：『你們五百人前往十方諸佛世界。諸位阿羅漢都聚集到這裡。佛陀現在已經涅槃，荼毗也已經完畢。想要演說佛陀真性法身。你們迅速聚集采聽微妙的言語。』以神通力立即到達十方恒河沙數般的剎土。聚集諸位阿羅漢，得到八億四千大眾聚集於此。阿難（Ananda）一心思考，所有的塵垢消滅，豁然大悟。聖眾都稱讚很好。
【English Translation】 English version The river gods and others also repented. Indeed, it was as the sage had said. Having repented, they each returned to their respective palaces.
Dividing the Sharira
The Garbhavakranti Sutra states: At that time, there were eight great kings: King Udyana (Udyana-raja), King Mandhatri (Mandhatri-raja), King Kalmashapada (Kalmasha-pada-raja), King Ajatashatru (Ajatashatru-raja), and the four great lords of armies: the Most Magnificent Lord of Armies, the Beautiful Lord of Armies, the Blazing Lord of Armies, and the Vajra Lord of Armies. These eight great kings were all contending for the Sharira (relics). Each led their troops and lined up on one side. Each said, 'I alone should obtain the Buddha's Sharira.' The minister Upagupta (Upagupta) advised, 'O kings, do not contend. The Sharira should be divided and offered to all.' Shakra Devanam Indra (Shakra Devanam Indra) appeared in human form and said, 'We devas (gods) should also have a share.' The Anavatapta Dragon King (Anavatapta-nagaraja), the Varuna Dragon King (Varuna-nagaraja), and the Anavatapta Dragon King said, 'We should also have a share.' Upagupta said, 'Gentlemen, please wait. The Sharira should be divided equally.' He then divided the Sharira into three parts. One part was given to the devas, one part to the dragon kings, and one part to the eight kings. The remaining stones in the golden urn were used by this minister to coat the inside of earthenware pots with honey, and the Sharira were divided using the pots as measures. The devas, having obtained the Sharira, returned to the heavens and built stupas (pagodas). The dragon kings, having obtained the Sharira, returned to the dragon palace and built stupas. The eight kings, having obtained the Sharira, each returned to their respective countries and built stupas. Upagupta also took the golden earthenware pot containing three dou of Sharira, along with the pot, to build a stupa. Forty-nine hu of ashes and earth were used to build forty-nine stupas. At the place of cremation (Javita), a precious stupa forty-nine ren high was also built. Incense and lamps were offered, and streamers and canopies were hung. Music continued day and night without ceasing. The Buddha's divine power caused light to shine at night, no different from daytime. Divine kings constantly guarded it.
Compilation of the Dharma Treasury
The Garbhavakranti Sutra states: After the Buddha's Parinirvana (death) had passed for seven days and seven nights, the Venerable Mahakashyapa (Mahakashyapa) told the five hundred Arhats (enlightened disciples), 'You five hundred should go to the Buddha-fields in the ten directions. All Arhats should gather here. The Buddha has now entered Nirvana, and the cremation is complete. We wish to expound the Buddha's true nature and Dharma-body. You should quickly gather and listen to the subtle words.' With their supernatural powers, they immediately arrived at the Buddha-lands as numerous as the sands of the Ganges in the ten directions. They gathered the Arhats, obtaining a gathering of eight hundred and forty million. Ananda (Ananda) contemplated with a focused mind, and all defilements were extinguished, and he attained great enlightenment. The holy assembly praised, 'Excellent!'
。諸天歌嘆。阿難即升高座。迦葉告阿難言。佛所說法一言一字汝慎勿使有缺漏。菩薩藏集著一處。聲聞藏亦集著一處。戒律藏亦集著一處。爾時阿難發聲唱言。我聞如是一時佛及說佛所居處。迦葉及一切聖眾墮淚悲泣不能自勝。咄嗟老死如幻如化。昨日見佛今日已稱言為我聞。最初出經胎化藏為第一。中陰藏第二。摩訶衍方等藏第三。戒律藏第四。十住菩薩藏第五。雜藏第六。金剛藏第七。佛藏第八。是為釋迦牟尼佛經法具足矣。
育王起塔
阿育王傳云。爾時阿育王往詣雞頭摩寺。至上座耶舍前合掌而言。我今于閻浮提內造立八萬四千寶塔。上座答言。善哉善哉。王若欲得一時作塔。我于大王作塔之時以手障日。可遍來國界。手障日時盡起立塔。王聞語已還於本宮。便造八萬四千寶篋。金銀琉璃以嚴飾之。一寶篋中盛一舍利。復造八萬四千寶瓫。八萬四千寶蓋。八萬四千疋彩以為莊校。一舍利付一夜叉使遍閻浮提。其有一億人處造一寶塔。於是鬼神各持舍利四出起塔。有一夜叉賚一舍利至得叉尸羅國欲作寶塔。其國人言。我國人民凡有三十六億。今當與我三十六篋。時夜叉鬼具以上事還白于王。王自念言。人眾甚多。若爾作者舍利不足滿閻浮提。當設方便斷而不與。即遣夜叉復語之曰。與一舍利起一
寶塔。王復告言。多一億處與一舍利。少一億處亦莫與之。
育王得珠
阿育王傳云。阿育王起造八萬四千寶塔已。師子國王獻五顆如意寶珠。王受珠已。一施佛生塔。二施佛成道塔。三施佛轉法輪塔。四施佛入涅槃塔。余有一珠欲與諸夫人。若與一者恐餘者恨。遣人入宮謂言。其有衣服瓔珞最第一者當與此珠。一切夫人皆著好衣服瓔珞。唯有一小夫人名須阇哆。憶念佛語戒著衣服瓔珞。受持八戒著純白衣容儀整肅。王心自然甚生恭敬。阿育王次第觀諸后妃服飾瓔珞。次至須阇哆夫人問言。諸夫人等皆著上服。汝何素服寂然而住。須阇哆夫人答言。佛說慚愧為上服。持戒為瓔珞。法音為妓樂。我今受持八戒以當瓔珞。著于慚愧素服。讀誦經典以為音樂。王聞此語欣然歡喜。復語夫人曰。我先有言。其有著第一上服瓔珞者當與寶珠。汝今最為第一。與汝寶珠。諸夫人見得寶珠。后皆相學受持八戒。
迦葉付法
付法藏經云。摩訶迦葉垂涅槃時。以最勝法付囑阿難言。長老當知。昔世尊以法付我。我年老朽將欲涅槃。世間勝眼今欲相付。汝當精勤守護斯法。阿難曰諾唯然受教。於是阿難演暢妙法化諸眾生。然其宿命有大功德。智慧淵廣多聞博達。佛所咨嗟總持第一。悉能聽受諸佛法藏。如大巨海
【現代漢語翻譯】 現代漢語譯本：寶塔。國王回答說：『多到一個億的地方給一份舍利，少到一個億的地方也不要給。』
阿育王得到寶珠
《阿育王傳》記載：阿育王建造了八萬四千座寶塔后，師子國王獻上五顆如意寶珠。阿育王接受寶珠后，第一顆施給佛陀誕生塔，第二顆施給佛陀成道塔，第三顆施給佛陀初轉法輪塔，第四顆施給佛陀入涅槃塔。還剩下一顆寶珠，阿育王想把它給眾位夫人，但如果只給一位，又怕其他人嫉恨。於是派人入宮傳話說：『誰的衣服瓔珞最華麗，就把這顆寶珠給她。』所有的夫人都穿戴上最好的衣服瓔珞，只有一位小夫人名叫須阇哆（Sujata），她謹記佛陀的教誨，不貪戀華麗的衣服瓔珞，而是受持八關齋戒，身穿純白色的衣服，容貌儀態莊重肅穆。阿育王心中自然對她十分恭敬。阿育王依次觀看各位后妃的服飾瓔珞，來到須阇哆（Sujata）夫人面前，問道：『各位夫人都穿著華麗的衣服，你為何穿著樸素的衣服，安靜地站在這裡？』須阇哆（Sujata）夫人回答說：『佛陀說慚愧是最好的衣服，持戒是最好的瓔珞，佛法之音是最好的音樂。我現在受持八關齋戒，把它當作瓔珞，穿著慚愧的素服，讀誦經典作為音樂。』阿育王聽了這話，非常高興，又對夫人說：『我先前說過，誰穿著最華麗的衣服瓔珞，就把寶珠給她。你現在是最華麗的。把寶珠給你。』眾位夫人看到須阇哆（Sujata）夫人得到寶珠后，都紛紛效仿她，受持八關齋戒。
迦葉付法
《付法藏經》記載：摩訶迦葉（Mahakasyapa）將要涅槃時，把最殊勝的佛法咐囑給阿難（Ananda），說：『長老應當知道，過去世尊把佛法咐囑給我，我年老體衰，將要涅槃，世間的殊勝之眼現在要交付給你。你應當精勤守護這佛法。』阿難（Ananda）回答說：『是，我一定接受教誨。』於是阿難（Ananda）演說美妙的佛法，教化眾生。阿難（Ananda）宿世有很大的功德，智慧深廣，博學多聞，是佛陀所讚歎的總持第一之人，能夠完全聽受諸佛的法藏，就像巨大的海洋一樣。
【English Translation】 English version: 'Pagoda.' The king replied, 'Give one share of sarira (relic) to a place with one hundred million, and do not give it to a place with less than one hundred million.'
King Ashoka Obtains a Jewel
The Biography of King Ashoka records: After King Ashoka had built eighty-four thousand pagodas, the Lion King offered five wish-fulfilling jewels. After King Ashoka received the jewels, he gave the first to the Buddha's Birth Pagoda, the second to the Buddha's Enlightenment Pagoda, the third to the Buddha's First Turning of the Dharma Wheel Pagoda, and the fourth to the Buddha's Nirvana Pagoda. There was one jewel remaining, and King Ashoka wanted to give it to the consorts, but he feared that if he gave it to only one, the others would resent it. So he sent someone into the palace to announce: 'Whoever has the most beautiful clothes and jewelry will receive this jewel.' All the consorts put on their best clothes and jewelry, except for one minor consort named Sujata (Sujata), who, mindful of the Buddha's teachings, did not covet beautiful clothes and jewelry, but instead observed the Eight Precepts, wearing pure white clothes and maintaining a dignified and solemn appearance. King Ashoka naturally felt great respect for her. King Ashoka observed the clothes and jewelry of the consorts in turn, and when he came to Lady Sujata (Sujata), he asked, 'All the consorts are wearing splendid clothes, why are you wearing plain clothes and standing here quietly?' Lady Sujata (Sujata) replied, 'The Buddha said that shame and remorse are the best clothes, observing the precepts is the best jewelry, and the sound of the Dharma is the best music. I am now observing the Eight Precepts, taking them as my jewelry, wearing the plain clothes of shame and remorse, and reciting the scriptures as music.' King Ashoka was very pleased to hear this, and said to the lady, 'I said earlier that whoever wears the most beautiful clothes and jewelry would receive the jewel. You are now the most beautiful. I will give you the jewel.' When the consorts saw that Lady Sujata (Sujata) had received the jewel, they all imitated her and observed the Eight Precepts.
Kasyapa Entrusts the Dharma
The Sutra of the Transmission of the Dharma Treasury records: When Mahakasyapa (Mahakasyapa) was about to enter Nirvana, he entrusted the most excellent Dharma to Ananda (Ananda), saying, 'Elder, you should know that in the past, the World Honored One entrusted the Dharma to me. I am old and frail and about to enter Nirvana, and now I am going to entrust the excellent eye of the world to you. You should diligently protect this Dharma.' Ananda (Ananda) replied, 'Yes, I will certainly accept the teachings.' Thereupon, Ananda (Ananda) expounded the wonderful Dharma and transformed sentient beings. Ananda (Ananda) had great merit from past lives, profound wisdom, and extensive learning. He was praised by the Buddha as the foremost in total retention, and was able to fully receive the Dharma Treasury of all Buddhas, like a vast ocean.
百川斯納。名稱高遠眾所知識。如是功德不可窮盡。我當隨順說其因緣。乃往古世定光如來時為沙門。畜一沙彌教令讀誦。日夜誡來無有休廢。若經少闕即便呵責。時此沙彌專心讀誦。從此以後經義貫通。智慧深妙總持強識。多聞弘廣不可稱計。爾時沙彌即我身是。摩訶迦葉告阿難曰。今以法寶用相委累。長老於后若入涅槃。王舍大城有一長者名商那和修。高才勇猛有大智慧。已於過去深種善根。為佛造寺可度出家。如來法藏悉付囑之。
迦葉入定
阿育王傳云。尊者迦葉結集法藏已。以法付囑阿難。我今欲入涅槃。以法付汝。汝善守護。迦葉往詣阿阇世王所相別。語守門人言。大迦葉欲入涅槃。故來相語。時迦葉至雞足山三岳中。坐草而坐。作是念言。我今此身著佛所與糞掃衣自持衣缽。乃至彌勒興世令不朽壞。使彌勒弟子皆見我身。即時大地六種震動。迦葉將欲入定。念言。若阿難．阿阇世王來時。山當爲開令其得入。若還去時山復還合。釋提桓因散天香華供養迦葉。禮拜供養已山即自合覆尊者身。此山窟神名畢缽羅。見迦葉入滅作如是言。今日法岳崩壞。法船已沒。法樹已摧。法海已竭。今日諸魔得大歡喜。一切天人哀戀悲泣。時阿阇世王夢天樑折壞。覺已心生驚怖。守門者來白王言。曏者迦葉來
【現代漢語翻譯】 現代漢語譯本 百川斯納（Bǎi chuān sī nà，人名，具體含義不詳）。名稱高遠，衆所周知。這樣的功德不可窮盡。我應當隨順地說說其中的因緣。在往昔久遠的時候，定光如來（Dìng guāng rú lái，過去佛名）在世時，我是一個沙門（shā mén，出家修道者）。我蓄養一個沙彌（shā mí，未成年出家男子），教導他讀誦佛經。日夜告誡他，沒有絲毫懈怠。如果經文稍微有所缺失，就嚴厲呵責。當時這個沙彌專心讀誦佛經，從此以後，通曉經義，智慧深妙，總持能力強，記憶力好，聽聞廣博，不可稱量。那時的沙彌就是我的前身。摩訶迦葉（Mó hē jiā yè，佛陀十大弟子之一）告訴阿難（Ā nán，佛陀十大弟子之一）說：『現在我將佛法寶藏委託給你。長老你將來如果入涅槃（niè pán，佛教指解脫生死輪迴的狀態），在王舍大城（Wáng shě dà chéng，古印度城市名）有一位長者名叫商那和修（Shāng nà hé xiū，人名，具體含義不詳），他才智高超，勇猛精進，有大智慧，已經在過去深深種下善根。可以為佛建造寺廟，度他出家。如來的法藏全部交付給他。』 迦葉入定 《阿育王傳》記載，尊者迦葉結集法藏之後，將佛法囑託給阿難：『我現在要入涅槃，將佛法交付給你，你要好好守護。』迦葉前往阿阇世王（Ā shé shì wáng，古印度國王名）處告別，告訴守門人說：『大迦葉（Dà jiā yè，即摩訶迦葉）想要入涅槃，所以前來告別。』當時迦葉到達雞足山（Jī zú shān，山名）三岳之中，坐在草地上，心中想道：『我現在身上穿著佛陀賜予的糞掃衣（fèn sǎo yī，指用丟棄的布料縫製的衣服），自己拿著衣缽（yī bō，僧人所用的食器），乃至彌勒（Mí lè，未來佛）興世的時候，讓它不要朽壞，使彌勒的弟子都能看見我的身體。』當時大地發生六種震動。迦葉將要入定的時候，心想：『如果阿難、阿阇世王來的時候，山應當為他們打開，讓他們能夠進入；如果他們回去的時候，山就恢復原樣合攏。』釋提桓因（Shì tí huán yīn，佛教護法神）散下天香花供養迦葉。禮拜供養完畢，山就自己合攏覆蓋尊者的身體。這座山的山神名叫畢缽羅（Bì bō luó，人名，具體含義不詳）。看見迦葉入滅，這樣說道：『今天法岳崩塌，法船沉沒，法樹摧毀，法海枯竭。今天諸魔（zhū mó，佛教指障礙修行的惡勢力）得到大歡喜，一切天人哀傷悲泣。』當時阿阇世王夢見天上的棟樑折斷，醒來後心中驚恐。守門人前來稟告國王說：『先前迦葉來過。』
【English Translation】 English version Baichuansina (Bǎi chuān sī nà, a name, specific meaning unknown). The name is lofty and widely known. Such merits are inexhaustible. I shall follow and speak of the causes and conditions. In the ancient past, when Dipamkara Tathagata (Dìng guāng rú lái, name of a past Buddha) was in the world, I was a Shramana (shā mén, a monastic practitioner). I had a Shramanera (shā mí, a young male monastic) whom I taught to recite scriptures. I admonished him day and night without ceasing. If there was any deficiency in the scriptures, I would scold him severely. At that time, this Shramanera devoted himself to reciting the scriptures, and from then on, he understood the meaning of the scriptures, his wisdom was profound and subtle, his retention was strong, and his knowledge was vast and immeasurable. That Shramanera was my past self. Mahakashyapa (Mó hē jiā yè, one of the Buddha's ten great disciples) said to Ananda (Ā nán, one of the Buddha's ten great disciples): 'Now I entrust the Dharma treasure to you. Elder, if you enter Nirvana (niè pán, the Buddhist state of liberation from the cycle of birth and death) in the future, in the great city of Rajagriha (Wáng shě dà chéng, name of an ancient Indian city) there is a wealthy man named Shanakavasa (Shāng nà hé xiū, a name, specific meaning unknown), who is highly talented, courageous, and has great wisdom. He has already planted deep roots of goodness in the past. He can build a temple for the Buddha and be ordained as a monk. All of the Tathagata's Dharma treasury is entrusted to him.' Kashyapa Enters Samadhi The Biography of King Ashoka records that after Venerable Kashyapa compiled the Dharma treasury, he entrusted the Dharma to Ananda: 'I now wish to enter Nirvana, and I entrust the Dharma to you. You must guard it well.' Kashyapa went to King Ajatashatru (Ā shé shì wáng, name of an ancient Indian king) to bid farewell, and told the gatekeeper: 'Mahakashyapa (Dà jiā yè, i.e., Mahakashyapa) wishes to enter Nirvana, so he has come to say goodbye.' At that time, Kashyapa arrived at Mount Kukkutapada (Jī zú shān, name of a mountain), among the three peaks, and sat on the grass, thinking: 'I am now wearing the rag robe (fèn sǎo yī, robes made from discarded cloth) given to me by the Buddha, and I am carrying my own alms bowl (yī bō, a monk's eating utensil), and even when Maitreya (Mí lè, the future Buddha) appears in the world, let it not decay, so that Maitreya's disciples can see my body.' At that time, the earth shook in six ways. When Kashyapa was about to enter Samadhi, he thought: 'If Ananda and King Ajatashatru come, the mountain should open for them, so that they can enter; if they leave, the mountain should return to its original state and close.' Shakra Devanam Indra (Shì tí huán yīn, a Buddhist protector deity) scattered heavenly fragrant flowers to make offerings to Kashyapa. After bowing and making offerings, the mountain closed by itself and covered the Venerable's body. The mountain deity of this cave is named Pippala (Bì bō luó, a name, specific meaning unknown). Seeing Kashyapa enter extinction, he said: 'Today the Dharma mountain has collapsed, the Dharma boat has sunk, the Dharma tree has been destroyed, and the Dharma sea has dried up. Today all the demons (zhū mó, Buddhist term for evil forces that obstruct practice) are greatly delighted, and all the gods and humans are grieving and weeping.' At that time, King Ajatashatru dreamed that the heavenly beam was broken, and he awoke in fear. The gatekeeper came to report to the king: 'Kashyapa came earlier.'
白王欲入涅槃。王聞是語與阿難往詣雞足山。山自開張。供養禮拜涕泣而還。
商那受法
付法藏經云。時阿難臨當滅度。告商那和修曰。佛以法眼付大迦葉。迦葉以法付我。我以法藏用付于汝。汝可精勤守護斯法。令諸眾生服甘露味。商那和修答曰奉教。我當擁護如斯妙法。普為一切作大明燈。於是廣施無上法藥。療煩惱病濟度群生。其德高遠久修願行。多聞總持辯才無盡。今當敷演彼功德聚。乃往過去劫我為商主。見辟支佛身嬰重病氣命羸惙。與諸商人即便停住。推求醫藥而療之。盡心承給無所乏少。病遂除差氣力充足。是辟支佛著商那衣。商主以上妙衣用以奉獻。白言大聖。此商那衣極為弊惡。唯愿受我所奉衣服。辟支佛言。施主宜知。我以此衣出家成道。復當著此而入涅槃。阿難以法付囑告曰。世尊昔游摩突羅國。顧命我言。此國中有長者子號曰優波鞠多。我滅度后興大饒益。汝當於后度令出家付其法藏。
鞠多籌算
付法藏經云。尊者阿難以法付囑商那和修。告曰。世尊昔游摩突羅國顧命我言。此國中有長者名鞠多。其子名優波鞠多。我滅度后興大饒益。教化無量眾生。汝當度令出家。若涅槃時付其法藏。商那和修欲付其法。觀察鞠多為生子耶。入定思惟知未出世。詣鞠多舍。鞠
【現代漢語翻譯】 現代漢語譯本： 白王想要進入涅槃。國王聽到這話，與阿難一同前往雞足山。山自然打開，國王供養、禮拜，哭泣著返回。 商那接受佛法 《付法藏經》中說，當時阿難將要滅度，告訴商那和修說：『佛陀將正法眼傳付給摩訶迦葉，迦葉將佛法傳付給我，我將這佛法寶藏傳付給你。你應當精勤守護這佛法，使一切眾生都能品嚐甘露的滋味。』商那和修回答說：『謹遵教誨。我應當擁護這殊勝的佛法，普遍為一切眾生作大明燈。』於是廣泛施予無上的法藥，醫治煩惱的疾病，救濟度脫眾生。他的德行高遠，長久修行願行，多聞博學，總持一切，辯才無盡。現在將要敷演他的功德聚集。乃至於過去劫，我曾為商隊首領，見到一位辟支佛（Pratyekabuddha，獨自覺悟者）身患重病，氣息微弱。與眾商人立即停下，尋找醫藥來醫治他，盡心服侍，沒有缺少什麼。他的病就痊癒了，氣力也充足了。這位辟支佛穿著商那衣（śāṇa-vastra，一種粗糙的麻布衣服），商隊首領用上好的衣服奉獻給他，說道：『大聖，這商那衣非常破舊，希望您能接受我所奉獻的衣服。』辟支佛說：『施主應當知道，我穿著這件衣服出家成道，也將穿著這件衣服進入涅槃。』阿難以佛法囑託他，說道：『世尊過去遊歷摩突羅國（Mathura，古印度城市），囑咐我說：這個國家中有一位長者之子，名叫優波鞠多（Upagupta，護密），我滅度后，他會帶來很大的利益。你應當在以後度他出家，將佛法寶藏傳付給他。』 鞠多籌算 《付法藏經》中說，尊者阿難以佛法囑託商那和修，告訴他說：『世尊過去遊歷摩突羅國，囑咐我說：這個國家中有一位長者名叫鞠多（Gupta，守護），他的兒子名叫優波鞠多。我滅度后，他會帶來很大的利益，教化無量眾生。你應當度他出家，如果涅槃時，將佛法寶藏傳付給他。』商那和修想要傳付佛法給他，觀察鞠多是否生了兒子。入定思惟，知道他尚未出生。於是前往鞠多的住所。
【English Translation】 English version: The White King desired to enter Nirvana. Upon hearing this, the king, together with Ānanda, went to Mount Kukkuṭapāda (Chicken Foot Mountain). The mountain opened up on its own. The king made offerings, prostrated, wept, and then returned. Śāṇavāsa Receives the Dharma The Transmission of the Dharma Treasury Sutra says: At that time, Ānanda, being about to enter Parinirvana, told Śāṇavāsa (Hemp-Clad) : 'The Buddha entrusted the Eye of the Dharma to Mahākāśyapa (Great Kāśyapa), Kāśyapa entrusted the Dharma to me, and I now entrust this Dharma Treasury to you. You should diligently protect this Dharma, so that all sentient beings may taste the flavor of nectar.' Śāṇavāsa replied: 'I respectfully accept the teaching. I shall protect this wonderful Dharma and universally serve as a great lamp for all beings.' Thereupon, he widely bestowed the supreme Dharma medicine, healed the diseases of afflictions, and delivered sentient beings. His virtue was lofty and far-reaching, and he had long cultivated vows and practices. He was learned, possessed total recall, and had inexhaustible eloquence. Now, I shall expound upon his accumulation of merits. In the past kalpa, I was a merchant leader. I saw a Pratyekabuddha (Solitary Buddha) suffering from a severe illness, his breath weak and failing. Together with the other merchants, I immediately stopped and sought medicine to heal him, attending to him with all my heart, lacking nothing. His illness was then cured, and his strength was restored. This Pratyekabuddha was wearing a śāṇa-vastra (hemp garment). The merchant leader offered him a superior garment, saying: 'Great Sage, this śāṇa-vastra is extremely worn and poor. I hope you will accept the garment I offer.' The Pratyekabuddha said: 'Donor, you should know that I left home and attained enlightenment wearing this garment, and I shall also enter Nirvana wearing it.' Ānanda entrusted the Dharma to him, saying: 'The World-Honored One once traveled to the country of Mathura (ancient Indian city), and instructed me, saying: In this country, there is a householder's son named Upagupta (Protected by Secrecy). After my Parinirvana, he will bring great benefit. You should later ordain him and entrust the Dharma Treasury to him.' Gupta's Calculation The Transmission of the Dharma Treasury Sutra says: Venerable Ānanda entrusted the Dharma to Śāṇavāsa, telling him: 'The World-Honored One once traveled to the country of Mathura and instructed me, saying: In this country, there is a householder named Gupta (Protected), and his son is named Upagupta. After my Parinirvana, he will bring great benefit, teaching and transforming countless sentient beings. You should ordain him, and when you enter Nirvana, entrust the Dharma Treasury to him.' Śāṇavāsa, desiring to entrust the Dharma to him, observed whether Gupta had a son. Entering into Samadhi, he knew that he had not yet been born. He went to Gupta's residence.
多問曰。何獨無侶。答言長者。我無俸祿。有信出家乃見隨耳。鞠多復言。吾樂世俗不能出家。若後生子當相奉給。後生一子名曰優波鞠多。年十二歲巧於市易。商那和修即至其所而為說法。漸以方便教令繫念。以黑白石子用當籌算。若起噁心當下黑石子。設生善念下白石子。優波鞠多奉受其教攝念不散。善惡心起輒投石子。初黑偏多。白者鮮少。漸漸修習白黑正等。繫念不止心轉純凈。更無黑石純有白者。善念已盛逮得初果。商那和修以付囑之。汝當守護。
蜜多持幡
付法藏經云。尊者佛陀蜜多念言。吾師難提以法付我。我當云何敷宣正法。令諸眾生普得饒益。復念。今此國王甚大邪見。我宜先往而調伏之。躬持赤幡在王前行。王問何人在吾前行。答言大王。我是智人善能談論。欲于王前求一試驗。時王宣令。國內所有婆羅門長者居士聦明博達善於言辭。悉令集吾殿上與一沙門共對議論。於是一切邪見外道競來雲集。時彼大王于正殿上羅布茵褥。蜜多即升法座。共諸外道建無方論。淺智之者一言即屈。其多聦辯再便辭盡。王見諸人理皆窮匱。躬與蜜多自共議論。始起言端亦尋屈己。蜜多思念。我與王論不應顯勝。而語之言。此義淺深王自解了。爾時彼王即知其屈。回改邪心敬信正法。受三自歸為佛弟
【現代漢語翻譯】 現代漢語譯本 多問：『為何獨自一人，沒有同伴？』 答：『長者，我沒有俸祿，只有真心信佛出家的人才會跟隨我。』 鞠多又說：『我喜歡世俗生活，不能出家。如果以後生了兒子，一定供養您。』 後來生了一個兒子，名叫優波鞠多（Upagupta，近圓）。 優波鞠多年十二歲，擅長做買賣。 商那和修（Śāṇavāsa，舍那婆斯）來到他那裡，為他說法，逐漸用方便法門教他繫念。 用黑白石子作為籌碼計算，如果生起噁心就放下一顆黑石子，如果生起善念就放下一顆白石子。 優波鞠多接受了他的教導，攝心正念，不令散亂。 善惡心一生起就投石子，起初黑石子偏多，白石子很少。 漸漸地修習，白石子和黑石子數量相等。 繫念不止，心念逐漸純凈，不再有黑石子，只有白石子。 善念已經很盛，證得了初果（Sotāpanna，須陀洹）。 商那和修將佛法囑託給他：『你應當守護。』
蜜多持幡
《付法藏經》記載：尊者佛陀蜜多（Buddhamitra，佛陀蜜多）心想：『我的老師難提（Nandi，難提）將佛法傳付給我，我應當如何宣揚正法，使一切眾生普遍得到利益呢？』 又想：『現在這個國王有很深的邪見，我應該先去調伏他。』 於是親自拿著紅色的旗旛在國王面前行走。 國王問：『什麼人在我前面行走？』 回答說：『大王，我是個智者，善於談論，想在您面前求一次試驗。』 當時國王下令：『國內所有婆羅門（Brahmin，婆羅門）、長者、居士，凡是聰明博學、善於言辭的人，都到我的殿上來，與這個沙門共同辯論。』 於是所有邪見外道都爭先恐後地前來聚集。 當時國王在正殿上鋪設茵褥，蜜多就登上法座，與各位外道展開辯論。 淺薄無知的人一句話就被駁倒，那些多有辯才的人說了兩句也就理屈詞窮。 國王看到這些人理屈詞窮，就親自與蜜多辯論。 剛開始辯論，也很快就覺得自己理虧。 蜜多心想：『我不應該在與國王的辯論中顯得勝過他。』 於是對國王說：『這其中的道理是深是淺，大王您自己已經明白了。』 當時國王就知道自己理屈了，迴轉改變邪惡之心，恭敬信奉正法，接受三皈依（Tri-śaraṇa，三皈依），成為佛弟子。
【English Translation】 English version Da asked: 'Why are you alone, without companions?' He replied: 'Elder, I have no salary; only those who sincerely believe in Buddhism and renounce the world will follow me.' Ju Duo further said: 'I enjoy worldly life and cannot renounce the world. If I have a son in the future, I will certainly support you.' Later, he had a son named Upagupta (Upagupta, Near One). Upagupta was twelve years old and skilled in trading. Śāṇavāsa (Śāṇavāsa, Shěnàpósuī) came to him and preached the Dharma, gradually teaching him to focus his mind using skillful means. He used black and white pebbles as counters. If an evil thought arose, he would put down a black pebble; if a good thought arose, he would put down a white pebble. Upagupta accepted his teaching, concentrating his mind and not letting it wander. Whenever a good or evil thought arose, he would throw a pebble. Initially, there were more black pebbles than white pebbles. Gradually, through practice, the number of white and black pebbles became equal. With continuous concentration, his mind gradually became pure, and there were no more black pebbles, only white ones. His good thoughts became abundant, and he attained the first fruit (Sotāpanna, Stream-enterer). Śāṇavāsa entrusted the Dharma to him: 'You should protect it.'
Mitra Holding the Banner
The Transmission of the Lamp Sutra records: Venerable Buddhamitra (Buddhamitra, Fótuómìduō) thought: 'My teacher Nandi (Nandi, Nántí) has entrusted the Dharma to me. How should I propagate the Dharma so that all beings may universally benefit?' He further thought: 'The current king has deep wrong views. I should first go and subdue him.' So he personally held a red banner and walked in front of the king. The king asked: 'Who is walking in front of me?' He replied: 'Great King, I am a wise man, skilled in debate, and I wish to seek a trial before you.' At that time, the king ordered: 'All Brahmins (Brahmin, Póluómén), elders, and laypeople in the country who are intelligent, learned, and skilled in speech shall come to my palace and debate with this śramaṇa.' So all those with wrong views and externalists eagerly gathered. At that time, the king had cushions laid out in the main hall, and Mitra ascended the Dharma seat and engaged in unrestricted debate with the externalists. Those with shallow knowledge were refuted with a single word, and those with much eloquence ran out of arguments after two sentences. The king saw that these people were at a loss for words and personally debated with Mitra. As soon as he began to argue, he quickly realized he was wrong. Mitra thought: 'I should not appear to be superior to the king in this debate.' So he said to the king: 'The depth of this principle, Your Majesty, you yourself already understand.' At that time, the king knew that he was wrong, turned away from his evil heart, respectfully believed in the true Dharma, accepted the Three Refuges (Tri-śaraṇa, Sān Guīyī), and became a disciple of the Buddha.
子。于自國土弘宣道化。時此國中邪見尼乾子師徒五百人至蜜多所俱共出家。
馬鳴辭屈
付法藏經云。有大士名曰馬鳴。智慧淵鑒超識絕倫。有所難問靡不摧伏。計實有我甚自貢高。聞有尊者名富那奢。智慧深䆳多聞博達。言諸法空無我無人。懷輕慢心往詣其所而作是言。一切世間所有言論。我能毀壞如雹摧草。此言若虛而不誠實。要當斬舌以謝其屈。富那奢言。佛法之中凡有二諦。若就世諦假名為我。第一義諦皆悉空寂。如是推求我何可得。爾時馬鳴心未調伏。自恃機慧猶謂己勝。富那語曰。汝諦思惟無出虛語。我今與汝定為誰勝。是時馬鳴即自念言。世諦假名定為非實。第一義諦性復空寂。如斯二諦皆不可得。既無所有云何可壞。我於今者定不及彼。便欲斬舌以謝其屈。富那語言。我法仁慈不須斬舌。宜當剃髮為吾弟子。爾時尊者度令出家。而告之曰。我以法藏持用付汝。汝當於后至心受持。令未來世普皆饒益。
龍樹造論
付法藏經云。馬鳴大士付法比羅長老。比羅臨滅便以法藏付一大士名曰龍樹。然後捨命。龍樹於後廣為眾生流佈法眼。以妙功德用自莊嚴。天聦奇悟事不再問。建立法幢降伏異道。時南天竺國王甚邪見。承事外道譭謗正法。龍樹菩薩為化彼故即詣王所。王問汝是何
【現代漢語翻譯】 現代漢語譯本： 子。在自己的國土弘揚佛法教化眾生。當時，這個國家中有五百名持邪見的尼乾子（外道修行者）師徒，都到蜜多（Mitra，人名）那裡一起出家。 馬鳴（Aśvaghoṣa，人名）辭屈 《付法藏經》中說，有一位大士名叫馬鳴，智慧深遠，見識超凡，沒有人能難倒他，無論什麼問題都能摧伏對方。但他執著于實有『我』的觀念，非常自負。聽說有一位尊者名叫富那奢（Puṇyayaśas，人名），智慧深邃，博學多聞，宣揚諸法皆空，無我無人的道理。馬鳴心懷輕慢，前往富那奢的住所，說道：『世間所有言論，我都能像冰雹摧毀草木一樣將其摧毀。如果我這話是虛假的，不誠實，我就斬斷舌頭來謝罪。』富那奢說：『佛法中有兩種真諦。就世俗諦（saṃvṛti-satya）而言，假名為我；就第一義諦（paramārtha-satya）而言，一切皆空寂。這樣推求，我從何處可得呢？』當時，馬鳴內心尚未調伏，自恃聰明才智，仍然認為自己勝過對方。富那奢說：『你仔細思考，不要說虛妄之語。我現在要和你確定誰勝誰負。』這時，馬鳴自己思量道：『世俗諦的假名終究不是真實的，第一義諦的自性也是空寂的。這兩種真諦都是不可得的，既然什麼都沒有，又怎麼能摧毀呢？我如今確實不如他。』於是想要斬斷舌頭來謝罪。富那奢說：『我的佛法慈悲為懷，不需要你斬斷舌頭。你應該剃度出家，做我的弟子。』當時，尊者度他出家，並告訴他說：『我將佛法寶藏交付給你，你應當在以後至誠受持，使未來世的眾生普遍得到利益。』 龍樹（Nāgārjuna，人名）造論 《付法藏經》中說，馬鳴大士將佛法傳給比羅（Pīlā，人名）長老。比羅臨終時，又將佛法寶藏傳給一位名叫龍樹的大士，然後捨棄生命。龍樹後來廣泛地為眾生流佈佛法之眼，用精妙的功德來莊嚴自身。他天資聰穎，奇特的領悟力使他不需要重複詢問。他建立佛法之幢，降伏其他異端。當時，南天竺（South India）的國王非常邪見，信奉外道，譭謗正法。龍樹菩薩爲了教化他，就前往國王的住所。國王問道：『你是什麼人？』
【English Translation】 English version: 'Master. He propagated the Dharma and taught sentient beings in his own country. At that time, five hundred heretical Nigaṇṭha (Nigaṇṭha, meaning Jain ascetics) teachers and disciples in this country went to Mitra (Mitra, a name) and all became monks together.' 'Aśvaghoṣa Concedes Defeat' 'The Saṃghabhedavastu says: There was a great being named Aśvaghoṣa, whose wisdom was profound and whose knowledge was extraordinary. There was no question that could stump him; he could defeat anyone with any question. However, he was attached to the notion of a real 'self' and was very arrogant. He heard that there was a venerable one named Puṇyayaśas, whose wisdom was deep, whose learning was extensive, and who proclaimed that all dharmas are empty and that there is no self and no person. With a contemptuous attitude, Aśvaghoṣa went to Puṇyayaśas's residence and said: 'I can destroy all the words in the world like hail destroys grass. If this statement is false and not sincere, I will cut off my tongue to apologize for my defeat.' Puṇyayaśas said: 'In the Buddha-dharma, there are two truths. In terms of the conventional truth (saṃvṛti-satya), there is a provisional name for 'self'; in terms of the ultimate truth (paramārtha-satya), everything is empty and still. If we investigate in this way, where can the 'self' be found?' At that time, Aśvaghoṣa's mind was not yet subdued. Relying on his intelligence and wisdom, he still thought he was superior. Puṇyayaśas said: 'Think carefully and do not speak falsely. I will now determine who is the winner.' At that time, Aśvaghoṣa thought to himself: 'The provisional name of the conventional truth is ultimately not real, and the nature of the ultimate truth is also empty and still. Both of these truths are unattainable. Since there is nothing, how can it be destroyed? I am indeed inferior to him now.' Then he wanted to cut off his tongue to apologize for his defeat. Puṇyayaśas said: 'My Dharma is compassionate and does not require you to cut off your tongue. You should shave your head and become my disciple.' At that time, the venerable one ordained him and told him: 'I entrust the Dharma treasury to you. You should sincerely uphold it in the future and benefit all sentient beings in the future world.' 'Nāgārjuna Composes Treatises' 'The Saṃghabhedavastu says: The great being Aśvaghoṣa transmitted the Dharma to Elder Pīlā. When Pīlā was about to pass away, he transmitted the Dharma treasury to a great being named Nāgārjuna and then gave up his life. Later, Nāgārjuna widely propagated the eye of the Dharma for sentient beings and adorned himself with exquisite merit. He was naturally intelligent, and his extraordinary understanding meant that he did not need to ask questions repeatedly. He established the banner of the Dharma and subdued other heterodox paths. At that time, the king of South India was very heretical, believing in external paths and slandering the true Dharma. In order to teach him, the Bodhisattva Nāgārjuna went to the king's residence. The king asked: 'Who are you?'
人。答言我是一切智人。王來集諸婆羅門與諸外道共與沙門廣共論議。時諸外道聞是事已悉來雲集。含怒懷嫉來競言辯。於是龍樹升座。其愚短者一言便屈。小有聦慧極至再問詞理俱盡。無量邪見外道皆悉降伏。剃除鬚髮俱共出家。如是展轉廣度眾生乃至無數。廣開分別摩訶衍義。造優波提舍論有十萬偈。莊嚴佛道大慈方便。如是等論各五千偈。令摩訶衍光宣於世。造無畏論滿十萬偈。中論出於無畏部中凡五百偈。其所敷演義味深遠。摧伏一切外道勝幢。
提婆鑿眸
提婆傳云。提婆菩薩博識淵覽才辯絕倫。國中有大自在天。人有求愿能令現世如意。提婆詣神前言。神鑒我心惟命是從。神言。我所乏者左眼。能與我者便可出之。提婆言敬如天命。即以左手出眼與之。天神力故出而隨生。索之不已。從旦至暮出眼數十。神曰。真上施也。欲求何愿必如所愿。於是而退。剃髮法服。於四衢道中敷高座。作三論言。一切諸聖中佛聖最第一。一切諸法中佛法正第一。一切救世眾佛僧為第一。八方諸論士有能壞此語者。我當斬首以謝其屈。立理不明是為愚癡。斬以謝屈甚不惜也。八方論主既聞此言。亦各來集而立誓言。我等不如。提婆言。我所修法仁活萬物。汝當剃鬚發以為弟子。各撰名理建無方論。若辭理俱乏者
【現代漢語翻譯】 現代漢語譯本： 人。回答說：『我是一切智人（Sarvajna，指佛陀）。』國王召集了所有婆羅門（Brahmana，印度教祭司）和外道（Tirthika，指非佛教的修行者），與沙門（Sramana，指佛教僧侶）廣泛地進行辯論。當時，那些外道聽到這件事後，全都聚集起來，懷著憤怒和嫉妒前來爭辯。於是，龍樹（Nagarjuna）升座。那些愚笨淺薄的人，一句話就被駁倒。稍微有些聰慧的人，最多問兩遍，道理就全部用盡了。無數持有邪見的外道都被降伏，剃除鬚髮，一起出家。就這樣輾轉教化，廣泛地度化眾生，乃至無數。廣泛地闡釋摩訶衍（Mahayana，大乘）的教義，撰寫《優波提舍論》（Upadesa-sastra）有十萬偈頌，莊嚴佛道，宣揚大慈大悲的方便法門。像這樣的論著各有五千偈頌，使摩訶衍的教義在世間廣為傳播。撰寫《無畏論》（Akutobhaya）共十萬偈頌，《中論》（Madhyamaka-karika）出自《無畏論》中，共有五百偈頌。其中所闡述的義理深刻而長遠，摧毀了一切外道的勝利旗幟。
提婆鑿眸
提婆（Aryadeva）的傳記中說，提婆菩薩博學多識，才華橫溢，辯才無礙。國內有大自在天（Mahesvara，印度教濕婆神的別稱），人們有所祈求，他能使人在現世如願以償。提婆前往神像前說：『神明鑑察我的心，我唯命是從。』神說：『我所缺少的是左眼，能給我的人就可以拿走。』提婆說：『謹遵天命。』隨即用左手取出自己的眼睛給了他。由於天神的力量，眼睛取出后隨即又長了出來。神不停地索要，從早到晚取出了數十隻眼睛。神說：『真是至上的佈施啊！想要什麼願望，必定如你所愿。』於是提婆退了出來，剃了頭髮，穿上僧服，在四通八達的道路上設定高座，說了三句話：『一切聖人中，佛陀最為殊勝第一；一切法中，佛法最為正第一；一切救世的僧團中，佛僧最為第一。八方的論士，有誰能駁倒這些話，我就斬下自己的頭顱來謝罪。』立論不明，就是愚癡，斬首謝罪，我一點也不吝惜。八方的論主聽了這些話，也都聚集而來，並且立下誓言：『如果我們不如你，』提婆說：『我所修的法是仁慈地救活萬物。你們應當剃除鬚髮，做我的弟子。各自撰寫精妙的理論，建立無礙的論點。如果辭藻和道理都匱乏的話，』
【English Translation】 English version: A man. He replied, 'I am the Sarvajna (all-knowing one, referring to the Buddha).' The king gathered all the Brahmanas (Hindu priests) and Tirthikas (non-Buddhist practitioners) to engage in extensive debates with the Sramanas (Buddhist monks). At that time, those Tirthikas, upon hearing of this, all gathered together, harboring anger and jealousy, to compete in debate. Thereupon, Nagarjuna ascended the seat. Those who were foolish and shallow were refuted with a single word. Those with a little intelligence exhausted their arguments after at most two questions. Countless heretics with wrong views were all subdued, shaved their heads and beards, and together became monks. In this way, he transformed and extensively delivered sentient beings, even to the point of being countless. He extensively expounded the meaning of Mahayana (the Great Vehicle), composing the Upadesa-sastra (treatise of instruction) with one hundred thousand verses, adorning the Buddha-path with great compassion and skillful means. Such treatises, each with five thousand verses, caused the Mahayana teachings to be widely propagated in the world. He composed the Akutobhaya (Fearless Treatise) with a full one hundred thousand verses. The Madhyamaka-karika (Fundamental Verses on the Middle Way) originated from the Akutobhaya, containing five hundred verses. The meaning expounded therein is profound and far-reaching, crushing the banners of victory of all heretics.
Aryadeva Gouge His Eyes
The biography of Aryadeva states that Bodhisattva Aryadeva was erudite and eloquent, with unparalleled talent and eloquence. In the country, there was Mahesvara (another name for the Hindu god Shiva), who could fulfill people's wishes in this life if they made requests. Aryadeva went before the deity and said, 'The deity discerns my heart, and I will follow your commands.' The deity said, 'What I lack is the left eye. Whoever can give it to me can take it away.' Aryadeva said, 'I respectfully obey the divine command.' Immediately, he took out his own eye with his left hand and gave it to him. Due to the power of the deity, the eye grew back as soon as it was taken out. The deity kept asking for it, and from morning to night, he took out dozens of eyes. The deity said, 'This is truly the supreme giving! Whatever wish you desire will surely be fulfilled.' Thereupon, Aryadeva retreated, shaved his head, and put on monastic robes. He set up a high seat in the four-way intersection and spoke three sentences: 'Among all the sages, the Buddha is the most supreme and foremost; among all the dharmas, the Buddha-dharma is the most correct and foremost; among all the sanghas that save the world, the Buddha-sangha is the most foremost. If any debaters from the eight directions can refute these words, I will cut off my head to apologize.' To establish a theory unclearly is foolishness. I will not hesitate to cut off my head to apologize. The debaters from the eight directions heard these words and gathered together, making a vow: 'If we are not as good as you,' Aryadeva said, 'The dharma I cultivate is to kindly save all things. You should shave your beards and hair and become my disciples. Each of you should write exquisite theories and establish unobstructed arguments. If both the words and the reasoning are lacking,'
即皆剃髮為僧。提婆是龍樹弟子。人未歸信欲揚正法。乞神求愿。由是建大論場。降伏一切外道。
天親造論
成道記注天親菩薩是無著菩薩俗中親弟。法中小師。始宗有部。造五百論明小斥大。天竺無敢敵者。無著是初地菩薩。觀其弟大乘根緣將熟。乃假疾召歸。甫近一驛。遣一弟子往接。至夜同館宿。其弟子夜誦大乘一偈云。若人慾了知。三世一切佛。應觀法界性。一切惟心造。天親聞之豁悟解大乘正理。且悔昔誹斥深咎何補。原其罪本但是舌根。乃起手執利刀欲截其舌。無著遙知。伸臂捉住諭之曰。汝悟大乘蓋其時矣。昔以舌毀。宜以舌贊。可補其過。且斷舌不言。其利安在。天親受教乃止。洎覲本師諦聽慈旨。造大乘論．百法論．五蘊論．二十唯識論．三十唯識識等論。無著首暢大乘。在阿瑜阇國大講堂中入法光定。夜升兜率天宮。請聖慈尊說瑜伽論。廣明五分十七地義。金剛經義無著約十八住處。造論二卷。天親約斷二十七疑。造論三卷。
神僧應供
法住記云。師子國有羅漢名慶友。具八解脫三明六通皆悉具足。告大眾言。如來先已說法住經。佛般涅槃時以無上法付囑十六大阿羅漢並眷屬等。令其護持使不滅沒。及來其身與諸施主作真福田。令彼施者得大果報。復說十六阿羅漢
【現代漢語翻譯】 現代漢語譯本：於是他們都剃髮為僧。提婆（Deva，人名）是龍樹（Nagarjuna，人名）的弟子。他尚未被人們信任，就想弘揚正法，所以祈求神靈幫助。因此，他建立了大型的辯論場所，降伏了一切外道。
天親（Vasubandhu，人名）造論
《成道記》記載：天親菩薩是無著（Asanga，人名）菩薩世俗中的親弟弟，佛法上的小師弟。他最初信奉有部（Sarvastivada，佛教部派），造了五百部論著來闡明小乘、駁斥大乘。在天竺（India）沒有敢與他為敵的人。無著是初地菩薩，觀察到他的弟弟大乘的根基和緣分將要成熟，於是假裝生病召他回來。剛靠近一個驛站，就派一個弟子去迎接他。到了晚上，他們一同在旅館住宿。那個弟子晚上誦讀大乘的一首偈子說：『若人慾了知，三世一切佛，應觀法界性，一切惟心造。』天親聽了之後，豁然開悟，理解了大乘的正理。並且後悔過去誹謗和駁斥大乘，深感罪過無法彌補。追究他犯罪的根本原因，只是因為他的舌頭。於是他拿起鋒利的刀，想要割掉自己的舌頭。無著在遠處知道這件事，伸出手臂抓住他，告誡他說：『你領悟大乘，正是時候。過去用舌頭譭謗，應該用舌頭讚美，可以彌補你的過錯。況且割斷舌頭不能說話，有什麼好處呢？』天親接受了教誨，於是停止了自殘。等到拜見本師，認真聽取了慈悲的旨意，他造了大乘論、《百法論》、《五蘊論》、《二十唯識論》、《三十唯識識等論》等。無著首先弘揚大乘，在阿瑜阇國（Ayodhya）的大講堂中進入法光定。晚上升到兜率天宮（Tushita Heaven），請聖慈尊（Maitreya，彌勒菩薩）宣說《瑜伽師地論》，廣泛闡明五分十七地的意義。《金剛經》的意義，無著概括為十八個住處，造了二卷論著。天親概括為斷除二十七個疑問，造了三卷論著。
神僧應供
《法住記》記載：師子國（Sri Lanka）有一位羅漢名叫慶友（Katyayana，人名），具備八解脫、三明六通，一切都圓滿具足。他告訴大眾說：如來（Tathagata，佛的稱號）先前已經說了《法住經》。佛陀（Buddha）般涅槃（Parinirvana，佛教術語，指佛或阿羅漢的逝世）時，將無上的佛法囑託給十六大阿羅漢以及他們的眷屬等，讓他們護持佛法，使之不滅絕，並且讓他們以自身作為諸位施主真正的福田，使那些佈施的人得到巨大的果報。他又說了十六阿羅漢（Arhats，佛教術語，指斷盡煩惱，證得解脫的聖者）的名字。
【English Translation】 English version: Thereupon, they all shaved their heads and became monks. Deva (Deva, a name) was a disciple of Nagarjuna (Nagarjuna, a name). Before he was trusted by the people, he wanted to promote the true Dharma, so he prayed to the gods for help. Therefore, he established a large debate arena and subdued all the heretics.
Vasubandhu (Vasubandhu, a name) composes treatises
The 'Record of Accomplishment' states: Bodhisattva Vasubandhu was the biological younger brother of Bodhisattva Asanga (Asanga, a name) in secular life, and a junior Dharma brother in Buddhism. He initially adhered to Sarvastivada (Sarvastivada, a Buddhist school), composing five hundred treatises to elucidate Hinayana and refute Mahayana. In India, no one dared to oppose him. Asanga, being a Bodhisattva of the first ground, observed that his brother's roots and conditions for Mahayana were about to mature, so he feigned illness and summoned him back. Just approaching a post station, he sent a disciple to meet him. In the evening, they stayed together at the inn. That disciple recited a verse of Mahayana at night, saying: 'If one wishes to understand, all Buddhas of the three times, one should contemplate the nature of the Dharmadhatu, all is created by the mind.' Upon hearing this, Vasubandhu suddenly awakened and understood the true principles of Mahayana. He regretted his past slander and refutation of Mahayana, deeply feeling that his sins could not be compensated. Tracing the root cause of his offense, it was only because of his tongue. So he picked up a sharp knife, wanting to cut off his tongue. Asanga knew about this from afar, reached out and grabbed him, admonishing him: 'It is the right time for you to understand Mahayana. In the past, you slandered with your tongue, you should praise with your tongue, which can compensate for your mistakes. Moreover, what good is it to cut off your tongue and not be able to speak?' Vasubandhu accepted the teaching and stopped his self-mutilation. When he met his original teacher, he carefully listened to the compassionate instructions, and he composed the Mahayana treatises, 'Treatise on the Hundred Dharmas,' 'Treatise on the Five Aggregates,' 'Treatise on Twenty Verses on Consciousness-Only,' 'Treatise on Thirty Verses on Consciousness-Only,' etc. Asanga first promoted Mahayana, entering the Samadhi of Dharma Light in the great lecture hall of Ayodhya. At night, he ascended to Tushita Heaven (Tushita Heaven) and invited the Holy Compassionate One (Maitreya, Bodhisattva Maitreya) to expound the 'Yogacarabhumi-sastra,' extensively elucidating the meaning of the five sections and seventeen grounds. Regarding the meaning of the 'Diamond Sutra,' Asanga summarized it into eighteen abodes and composed two volumes of treatises. Vasubandhu summarized it into resolving twenty-seven doubts and composed three volumes of treatises.
Miraculous Monk, Worthy of Offerings
The 'Record of the Duration of the Dharma' states: In Sri Lanka, there was an Arhat named Katyayana (Katyayana, a name), who possessed the eight liberations, three kinds of knowledge, and six supernatural powers, all fully complete. He told the assembly: The Tathagata (Tathagata, an epithet of the Buddha) had previously spoken the 'Sutra on the Duration of the Dharma.' When the Buddha (Buddha) entered Parinirvana (Parinirvana, a Buddhist term referring to the death of a Buddha or Arhat), he entrusted the supreme Dharma to the sixteen great Arhats and their retinues, instructing them to protect the Dharma, so that it would not be extinguished, and to use their bodies as true fields of merit for all donors, so that those who give alms would receive great rewards. He also spoke the names of the sixteen Arhats (Arhats, a Buddhist term referring to saints who have extinguished all afflictions and attained liberation).
名。第一賓度羅䟦羅惰阇。第二迦諾迦伐蹉。第三迦諾迦䟦𨤲惰阇。第四蘇頻陀。第五諾矩羅。第六䟦陀羅。第七迦哩迦。第八伐阇羅弗多羅。第九戍博迦。第十半托迦。第十一啰怙羅。第十二那伽犀那。第十三因揭陀。第十四伐那婆斯。第十五阿氏多。第十六注茶半托迦。皆具三明六通。承佛來故。以神通力或詣寺中經行等處安布臥具衣藥飲食奉施眾僧。此阿羅漢及諸眷屬隨其所應分散往赴。現種種形。蔽隱聖儀同常凡眾。密受供養。為諸施主作真福田得勝果報。令正法久住世間。饒益一切有情。
十大明王
十忿怒明王經云。大毗盧遮那如來常住安樂三摩地。常不離大智大行大慈大悲救度眾生。告金剛手菩薩言。我今放光欲說大智大自在幻化網瑜伽大教王。金剛大智方便行。一切義海所作最勝。於一切教中上中最上。能善安樂有情入智慧方便。大自在金剛救度大樂金剛三摩地。從定出已放大光明照于眾會。說大幻化網瑜伽大教三昧曼那羅明王觀想儀軌法。一焰鬘得迦忿怒大明王。二無能勝大忿怒明王。三缽訥鬘得迦大忿怒明王。四尾覲難得迦大忿怒明王。五不動尊大忿怒明王。六吒枳大忿怒明王。七你罹難拏忿怒明王。八大力大忿怒明王。九送婆大忿怒明王。十嚩日羅播多羅大忿怒明王。此十大忿怒
【現代漢語翻譯】 現代漢語譯本：名。第一賓度羅䟦羅惰阇（Pindola Bharadvaja，十六阿羅漢之一）。第二迦諾迦伐蹉（Kanakavatsa，十六阿羅漢之一）。第三迦諾迦䟦𨤲惰阇（Kanakabharadvaja，十六阿羅漢之一）。第四蘇頻陀（Subinda，十六阿羅漢之一）。第五諾矩羅（Nakula，十六阿羅漢之一）。第六䟦陀羅（Bhadra，十六阿羅漢之一）。第七迦哩迦（Kalika，十六阿羅漢之一）。第八伐阇羅弗多羅（Vajraputra，十六阿羅漢之一）。第九戍博迦（Shubaka，十六阿羅漢之一）。第十半托迦（Panthaka，十六阿羅漢之一）。第十一啰怙羅（Rahula，佛陀之子）。第十二那伽犀那（Nagasena，十六阿羅漢之一）。第十三因揭陀（Ingata，十六阿羅漢之一）。第十四伐那婆斯（Vanavasa，十六阿羅漢之一）。第十五阿氏多（Ajita，十六阿羅漢之一）。第十六注茶半托迦（Cudapanthaka，十六阿羅漢之一）。皆具三明六通。承佛來故。以神通力或詣寺中經行等處安布臥具衣藥飲食奉施眾僧。此阿羅漢及諸眷屬隨其所應分散往赴。現種種形。蔽隱聖儀同常凡眾。密受供養。為諸施主作真福田得勝果報。令正法久住世間。饒益一切有情。
十大明王
十忿怒明王經云。大毗盧遮那如來（Mahavairocana，佛教宇宙觀中的核心佛陀）常住安樂三摩地。常不離大智大行大慈大悲救度眾生。告金剛手菩薩（Vajrapani，象徵力量的菩薩）言。我今放光欲說大智大自在幻化網瑜伽大教王。金剛大智方便行。一切義海所作最勝。於一切教中上中最上。能善安樂有情入智慧方便。大自在金剛救度大樂金剛三摩地。從定出已放大光明照于眾會。說大幻化網瑜伽大教三昧曼那羅明王觀想儀軌法。一焰鬘得迦忿怒大明王（Yamantaka，文殊菩薩的忿怒化身）。二無能勝大忿怒明王（Aparajita，降伏一切障礙的明王）。三缽訥鬘得迦大忿怒明王（Padmantaka，蓮花部的忿怒明王）。四尾覲難得迦大忿怒明王（Vighnantaka，破除障礙的明王）。五不動尊大忿怒明王（Acala，堅定不移的明王）。六吒枳大忿怒明王（Trailokyavijaya，降伏三界的明王）。七你罹難拏忿怒明王（Niladanda，青色棒杖明王）。八大力大忿怒明王（Mahabala，具強大力量的明王）。九送婆大忿怒明王（Kundali，甘露軍荼利明王）。十嚩日羅播多羅大忿怒明王（Vajrapani，手持金剛杵的明王）。此十大忿怒
【English Translation】 English version: Names: First, Pindola Bharadvaja (one of the Sixteen Arhats). Second, Kanakavatsa (one of the Sixteen Arhats). Third, Kanakabharadvaja (one of the Sixteen Arhats). Fourth, Subinda (one of the Sixteen Arhats). Fifth, Nakula (one of the Sixteen Arhats). Sixth, Bhadra (one of the Sixteen Arhats). Seventh, Kalika (one of the Sixteen Arhats). Eighth, Vajraputra (one of the Sixteen Arhats). Ninth, Shubaka (one of the Sixteen Arhats). Tenth, Panthaka (one of the Sixteen Arhats). Eleventh, Rahula (Buddha's son). Twelfth, Nagasena (one of the Sixteen Arhats). Thirteenth, Ingata (one of the Sixteen Arhats). Fourteenth, Vanavasa (one of the Sixteen Arhats). Fifteenth, Ajita (one of the Sixteen Arhats). Sixteenth, Cudapanthaka (one of the Sixteen Arhats). All possess the three insights and six supernormal powers. Receiving the Buddha's commission, they use their supernormal powers to prepare bedding, clothing, medicine, food, and drink in temples and places of practice, offering them to the Sangha. These Arhats and their retinues disperse and go to the appropriate places, manifesting various forms, concealing their saintly demeanor among ordinary people, secretly receiving offerings, and creating true fields of merit for the donors, resulting in supreme rewards, so that the True Dharma may long abide in the world, benefiting all sentient beings.
The Ten Great Vidyarajas (Wisdom Kings)
The Sutra of the Ten Wrathful Vidyarajas says: 'The Great Vairocana Tathagata (the central Buddha in esoteric Buddhism) constantly abides in the Samadhi of peace and bliss, never separated from great wisdom, great practice, great compassion, and great mercy, saving all sentient beings.' He tells the Bodhisattva Vajrapani (the bodhisattva symbolizing power): 'I now emit light and wish to speak of the Great Wisdom, Great Self-Mastery, Illusory Net Yoga, the Great King of Teachings. The Vajra Great Wisdom expedient practice is the most supreme of all that is done in the ocean of meanings. It is the highest among all teachings, capable of peacefully and happily leading sentient beings into the expedients of wisdom. The Great Self-Mastery Vajra saves, the Great Bliss Vajra Samadhi.' Having emerged from Samadhi, he emits great light, illuminating the assembly, and speaks of the Great Illusory Net Yoga, the Great Teaching, the Samadhi Mandala Vidyaraja visualization ritual method. First, Yamantaka (wrathful manifestation of Manjushri), the Great Wrathful Vidyaraja. Second, Aparajita (the invincible one), the Great Wrathful Vidyaraja. Third, Padmantaka (wrathful manifestation of the lotus family), the Great Wrathful Vidyaraja. Fourth, Vighnantaka (the remover of obstacles), the Great Wrathful Vidyaraja. Fifth, Acala (the immovable one), the Great Wrathful Vidyaraja. Sixth, Trailokyavijaya (the conqueror of the three realms), the Great Wrathful Vidyaraja. Seventh, Niladanda (the blue staff wielder), the Wrathful Vidyaraja. Eighth, Mahabala (the one with great power), the Great Wrathful Vidyaraja. Ninth, Kundali (nectar vase holder), the Great Wrathful Vidyaraja. Tenth, Vajrapani (the one holding the vajra), the Great Wrathful Vidyaraja. These are the Ten Great Wrathful'
明王各有三面。面各三目。皆頭上頂佛。以虎皮為衣。髑髏為冠。髮髻豎立。持明之者依法觀想。一切行愿無不成就。
護法諸天
諸天傳云。一娑婆界主號令獨尊大梵天王。二地居世主忉利稱王帝釋尊天。三北方護世大藥叉主多聞尊天。四東方護世乾闥婆主持國天王。五南方護世鳩槃茶主增長尊天。六西方護世為大龍主廣目天王。七親伏怨魔誓為力士金剛密跡。八尊特之主居色頂天摩醯首羅。九二十八部總領鬼神散脂大將。十能與總持大智慧聚大辨才天。十一隨其所求令得成就大功德天。十二殷憂四部外護三洲韋馱天神。十三增長出世證明功德堅牢地神。十四覺場垂蔭因果互嚴菩提樹神。十五生諸鬼王保護男女鬼子母神。十六行日月前救兵戈難摩利支天。十七百明利生千光破暗日宮天子。十八星主宿王清涼照夜月宮天子。十九秘藏法寶主執群龍娑竭羅王。二十掌幽陰權為地獄主閻摩羅王。皆護國安民護教護修行人流通正法。
師子傳法
付法藏經云。佛以正法付大迦葉迦葉。展轉付囑次至尊者名曰師子。于罽賓國大作佛事。以僧伽黎衣傳付弟子婆舍斯多曰。如來正法眼藏今轉付汝。汝應保護普潤來際。偈曰。正說知見時。知見俱是心。當知即知見。知見即於今。如此之法為大明燈。能照世
【現代漢語翻譯】 現代漢語譯本 明王各有三面，每面各有三隻眼睛，頭上都頂著佛像，身穿虎皮，頭戴骷髏冠，頭髮向上豎立。修持明咒的人如果按照儀軌觀想，一切願望沒有不成就的。 護法諸天 諸天傳記中記載：第一位是娑婆世界之主，號令獨尊的大梵天王（Mahābrahmā）。第二位是居住在地上，統治世間的忉利天王，又稱帝釋尊天（Śakra）。第三位是北方護世的藥叉之主，多聞尊天（Vaiśravaṇa）。第四位是東方護世的乾闥婆之主，持國天王（Dhṛtarāṣṭra）。第五位是南方護世的鳩槃茶之主，增長尊天（Virūḍhaka）。第六位是西方護世的大龍之主，廣目天王（Virūpākṣa）。第七位是親身降伏怨魔，發誓成為力士的金剛密跡（Vajrapāṇi）。第八位是尊特之主，居住在色界頂天的摩醯首羅（Maheśvara）。第九位是統領二十八部鬼神的散脂大將（Sañjaya）。第十位是能夠給予總持和大智慧的大辨才天（Sarasvatī）。第十一位是能夠隨其所求，令得成就的大功德天（Lakṣmī）。第十二位是殷切關懷四部眾生，在外護持三洲的韋馱天神（Skanda）。第十三位是增長出世功德，證明功德的堅牢地神（Pṛthivī）。第十四位是在覺悟的場所垂下蔭庇，因果互相莊嚴的菩提樹神。第十五位是生育諸鬼王，保護男女的鬼子母神（Hāritī）。第十六位是行走在日月之前，救護兵戈災難的摩利支天（Mārīcī）。第十七位是用百種光明利益眾生，用千道光芒破除黑暗的日宮天子（Sūrya）。第十八位是星宿之主，用清涼的光芒照亮夜晚的月宮天子（Candra）。第十九位是掌管秘密法寶，統領群龍的娑竭羅龍王（Sāgara）。第二十位是掌管幽冥的權力，作為地獄之主的閻摩羅王（Yamarāja）。他們都護國安民，護持佛教，護持修行人，流通正法。 師子傳法 《付法藏經》中記載，佛陀將正法傳付給大迦葉（Mahākāśyapa），迦葉輾轉傳付，依次傳到一位名叫師子（Siṃha）的尊者。他在罽賓國（Kashmir）大作佛事，將僧伽黎衣傳付給弟子婆舍斯多（Vasubandhu），說：『如來正法眼藏，現在轉付給你。你應該保護它，普遍滋潤未來。』偈語說：『正確地說知見時，知見都是心。應當知道當下就是知見，知見就在當下。』這樣的法是大明燈，能夠照亮世界。
【English Translation】 English version The Vidyārāja (Wisdom Kings) each have three faces, and each face has three eyes. All have Buddhas on the top of their heads, wear tiger skins as clothing, and skulls as crowns. Their hair is tied up in a topknot and stands upright. Those who uphold the mantras, if they visualize according to the proper rituals, all their vows and aspirations will be fulfilled. The Dharma-Protecting Devas The chronicles of the Devas state: First is Mahābrahmā, the lord of the Sahā world, whose commands are uniquely supreme. Second is Śakra, the king of the Trāyastriṃśa Heaven, who resides on earth and rules the world. Third is Vaiśravaṇa, the great Yaksha lord who protects the world in the north. Fourth is Dhṛtarāṣṭra, the Gandharva lord who protects the world in the east. Fifth is Virūḍhaka, the Kumbhāṇḍa lord who protects the world in the south. Sixth is Virūpākṣa, the great dragon lord who protects the world in the west. Seventh is Vajrapāṇi, who personally subdues vengeful demons and vows to be a powerful warrior. Eighth is Maheśvara, the lord of the Akaniṣṭha Heaven, residing in the highest realm of form. Ninth is Sañjaya, the great general who commands the twenty-eight classes of ghosts and spirits. Tenth is Sarasvatī, who can bestow eloquence and great wisdom. Eleventh is Lakṣmī, who can fulfill all desires and grant great merit. Twelfth is Skanda, who deeply cares for the four assemblies and protects the three continents from the outside. Thirteenth is Pṛthivī, the steadfast earth goddess who increases worldly merit and testifies to virtue. Fourteenth is the Bodhi tree spirit, who provides shade at the site of enlightenment, with cause and effect mutually adorning each other. Fifteenth is Hāritī, the mother of demon children, who gives birth to many demon kings and protects men and women. Sixteenth is Mārīcī, who travels before the sun and moon, saving beings from the calamities of war. Seventeenth is Sūrya, the sun god who benefits beings with hundreds of lights and dispels darkness with thousands of rays. Eighteenth is Candra, the moon god, the lord of the stars, who illuminates the night with cool light. Nineteenth is Sāgara, the dragon king who controls the secret treasures of the Dharma and commands the dragons. Twentieth is Yamarāja, who holds the power of the underworld and is the lord of hell. All of them protect the country and its people, safeguard the Dharma, protect practitioners, and propagate the true Dharma. Siṃha's Transmission of the Dharma The Fu Fa Zang Jing (Record of the Transmission of the Dharma Treasury) states that the Buddha entrusted the true Dharma to Mahākāśyapa, who in turn transmitted it to a venerable named Siṃha. He performed great Buddhist deeds in Kashmir and passed on the Saṃghāṭī robe to his disciple Vasubandhu, saying, 'The Tathāgata's treasury of the Right Dharma Eye is now transmitted to you. You should protect it and universally benefit the future.' The verse says, 'When correctly speaking of knowledge and vision, both knowledge and vision are the mind. One should know that the present is knowledge and vision, and knowledge and vision are in the present.' Such a Dharma is a great lamp that can illuminate the world.
間愚癡黑暗。是故諸賢聖人皆相守護。更相付囑。常轉法輪。為諸眾生起大饒益。斷塞惡道開人天路。逮至最後。斯法衰滅賢聖隱沒。無能建立。世間暗明造作惡業。行十不善。命終多墮三途八難。是故智者宜當觀察。無上勝法有大功德。微妙淵遠不可思議。譬如估人慾過大海。必乘船舫然後得度。一切眾生亦復如是。欲出三界生死大海。必假法船方得度脫。真善知識為大利益。濟諸苦惱解除疑網。婆舍斯多蒙師開悟。心地朗然默然心服。俾之他國。機隨演化。受教作禮而去。
達磨西來
佛祖通載云。初祖菩提達磨南印度國香至王第三子。王薨師出家。遇二十七祖般若多羅。付以大法。因問。我既得法。宜化何國。多羅曰。汝得法已。俟吾滅度六十餘年。當往震旦國闡化。曰。彼有法器堪繼吾宗。千載之下有留難否。多羅曰。汝所化方。得菩提者不可勝數。吾滅度后彼有劫難。水中文布善自降之。汝至時南方不可久留。聽吾偈曰。路行跨水復逢羊。獨自悽悽暗渡江。日下可憐雙象馬。二株嫩樹久昌昌。復演八偈皆預為讖。多羅示寂。演化本國。會其侄異見王者輕毀三寶。師遣其徒波羅提微現神力攝化歸正。師既震旦緣熟。即別其眾。而異見王枉駕見。師因告之曰。當勤修福行。護持三寶。吾去非晚。一
【現代漢語翻譯】 現代漢語譯本： 驅散愚昧和黑暗。因此，所有賢聖之人互相守護，互相囑託，經常轉動法輪，為眾生帶來巨大的利益，斷絕通往惡道的道路，開闢通往人天善道的道路。直到最後，佛法衰敗滅亡，賢聖隱沒，沒有人能夠匡扶正法，世間充滿黑暗，人們造作惡業，行十不善，命終之後大多墮入三途八難之中。因此，有智慧的人應當觀察，無上殊勝的佛法具有巨大的功德，精妙深遠，不可思議。譬如商人想要渡過大海，必須乘坐船隻才能到達彼岸。一切眾生也是如此，想要脫離三界生死苦海，必須憑藉佛法的船隻才能得到解脫。真正的善知識是最大的利益，救濟各種苦惱，解除疑惑和迷網。婆舍斯多（Vasiasita）蒙受老師的開悟，心地明朗，默然信服，被派往其他國家，隨機應變地演化佛法。接受教誨后，向老師作禮告別而去。
達磨西來
《佛祖統紀》記載，初祖菩提達磨（Bodhidharma）是南印度國香至王（King Xiangzhi）的第三個兒子。香至王去世后，達磨出家。遇到第二十七祖般若多羅（Prajnatara），般若多羅將大法傳授給他。達磨於是問道：『我既然得到了佛法，應該到哪個國家去教化？』般若多羅說：『你得到佛法后，等我滅度六十多年，應當前往震旦國（China）弘揚佛法。』達磨說：『那裡有可以繼承我宗的法器嗎？千年之後會有留難嗎？』般若多羅說：『你所教化的地方，得到菩提的人數不勝數。我滅度后，那裡會有劫難，水中出現文布（Wenbu）這個人，能夠妥善地平息劫難。你到達震旦國的時候，在南方不可久留。聽我的偈語：路行跨水復逢羊，獨自悽悽暗渡江。日下可憐雙象馬，二株嫩樹久昌昌。』又說了八首偈語，都是預先作出的預言。般若多羅示寂后，達磨在本國演化佛法。當時，達磨的侄子異見王（King Yijian）輕視和譭謗三寶。達磨派遣他的弟子波羅提微（Paramiti）顯現神力，攝伏異見王，使他歸正。達磨認為在震旦國的因緣已經成熟，於是告別眾人。異見王勉強來見達磨，達磨因此告誡他說：『應當勤奮地修習福德，護持三寶。我離開的時間不會太晚。』
【English Translation】 English version: Dispelling ignorance and darkness. Therefore, all virtuous and holy people protect each other, entrust each other, and constantly turn the Dharma wheel, bringing great benefits to all beings, cutting off the path to evil realms, and opening the path to humans and devas. Until the very end, when the Dharma declines and disappears, the virtuous and holy are hidden, and no one can establish it, the world is filled with darkness, people create evil karma, practice the ten non-virtues, and after death, mostly fall into the three evil paths and the eight difficulties. Therefore, the wise should observe that the supreme and excellent Dharma has great merit, is subtle, profound, and inconceivable. Just as a merchant wants to cross the great sea, he must take a boat to reach the other shore. All beings are also like this, wanting to escape the sea of samsara in the three realms, they must rely on the Dharma boat to be liberated. True good knowledge is the greatest benefit, relieving all suffering and resolving doubts and confusions. Vasiasita, enlightened by his teacher, felt his mind brighten and silently submitted, and was sent to other countries to adapt and transform the Dharma. After receiving the teachings, he bowed to his teacher and departed.
Bodhidharma's Arrival in the East
The 'Comprehensive Record of Buddhas and Patriarchs' states that the First Patriarch, Bodhidharma, was the third son of King Xiangzhi of South India. After King Xiangzhi passed away, Bodhidharma renounced the world. He met the Twenty-seventh Patriarch, Prajnatara, who transmitted the Great Dharma to him. Bodhidharma then asked: 'Now that I have received the Dharma, which country should I go to teach?' Prajnatara said: 'After you receive the Dharma, wait for more than sixty years after my passing, and you should go to China to propagate the Dharma.' Bodhidharma said: 'Are there vessels there capable of inheriting my lineage? Will there be difficulties after a thousand years?' Prajnatara said: 'In the place you will teach, the number of those who attain Bodhi will be countless. After my passing, there will be a calamity there, and a person named Wenbu will appear in the water, who will be able to properly quell the calamity. When you arrive in China, do not stay in the south for too long. Listen to my verse: 'Walking the road, crossing the water, again encountering a sheep, alone and desolate, secretly crossing the river. Under the sun, pitiful are the pair of elephants and horses, two tender trees will flourish for a long time.' He also spoke eight verses, all of which were prophecies made in advance. After Prajnatara passed away, Bodhidharma propagated the Dharma in his own country. At that time, Bodhidharma's nephew, King Yijian, despised and slandered the Three Jewels. Bodhidharma sent his disciple Paramiti to manifest supernatural powers, subdue King Yijian, and bring him back to the right path. Bodhidharma believed that the conditions in China were ripe, so he bid farewell to the assembly. King Yijian reluctantly came to see Bodhidharma, and Bodhidharma therefore admonished him, saying: 'You should diligently cultivate merit and virtue, and protect the Three Jewels. My departure will not be too late.'
九即回。王泣曰。叔既有緣在彼。非吾所留。唯愿不忘父母之國。事畢早回。遂具大舟。實以眾寶。王躬率臣僚送至海濵。遂達于廣州。
釋迦如來應化錄下(三終)
【現代漢語翻譯】 現代漢語譯本：九即回答。國王哭泣著說：『叔叔既然與那裡有緣分，不是我所能挽留的。只希望您不要忘記父母之國，事情完畢后早日返回。』於是準備了大船，裝滿了各種珍寶。國王親自率領臣僚送到海邊，最終到達了廣州。
《釋迦如來應化錄》下（第三部分完）
【English Translation】 English version: Jiu then replied. The king wept and said, 'Since Uncle has a karmic connection there, it is not for me to keep you. I only hope you do not forget the land of your parents, and return early when your affairs are completed.' Thereupon, a large boat was prepared, filled with various treasures. The king himself led his officials to see him off at the seashore, and he eventually arrived in Guangzhou.
The End of the Third Part of 'A Record of the Transformations of Shakyamuni Tathagata'