---
title: "長阿含經 · 23 究羅檀頭經"
description: "長阿含經是佛教原始經典四阿含之一，由後秦時期譯師佛陀耶舍與竺佛念共同譯出。該經成書於公元前1世紀左右，屬早期佛教根本聖典，記載了佛陀與弟子們的言行教法。全經共30卷，分為四分，主要內容包括佛陀生平、教義闡述、修行方法及宇宙觀等，系統性保存了原始佛教的基本教理。作為漢傳佛教重要典籍，長阿含經被視為研究原始佛教思想的核心文獻，在佛教經典體系中具有不可替代的權威地位，對後世佛教發展影響深遠。"
url: "https://rushiwowen.co/en/r/cm95s9n7h048zjz0um0lcdpuk"
---

### （二三）佛說長阿含第三分究羅檀頭經第四

如是我聞：

> This is what I heard:

一時，佛在俱薩羅國，與大比丘眾千二百五十人俱，遊行人間，至俱薩羅佉㝹婆提婆羅門村北，止宿尸舍婆林中。

> At one time, the Buddha was traveling through the Kosala country together with a great assembly of twelve hundred and fifty monks. They came to the north of the Brahmin village called Khaṇḍapavattī in Kosala and stayed overnight in the Sīsapā Grove.

時，有婆羅門名究羅檀頭，止佉㝹婆提村，其村豐樂，人民熾盛，園觀浴池，樹木清涼，波斯匿王即封此村與究羅檀頭婆羅門，以為梵分。此婆羅門七世已來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，世典幽微靡不綜練，又能善於大人相法、瞻候吉凶、祭祀儀禮，有五百弟子，教授不廢。時，婆羅門欲設大祀，辦五百特牛、五百牸牛、五百特犢、五百牸犢、五百羖羊、五百羯羊，欲以供祀。

> At that time, there was a brahmin named Jūluó Tántóu, who resided in the village of Qiénúpótí. This village was prosperous and joyful, its people flourishing. It had pleasant gardens, bathing pools, and trees offering cool shade. King Prasenajit had granted this village to the brahmin Jūluó Tántóu as his brahminical estate. For seven generations, this brahmin's parents had been of pure lineage, never looked down upon by others. He was thoroughly learned in the three Vedas, could recite them fluently, and was skilled in analyzing all kinds of scriptures. He was versed in the subtleties of worldly texts and could expertly apply them. He was also adept in the marks of a great man, divining auspicious and inauspicious signs, and the rituals of sacrifices. He had five hundred disciples whom he taught without cease. At that time, the brahmin wished to perform a great sacrifice. He prepared five hundred bulls, five hundred cows, five hundred young bulls, five hundred young cows, five hundred male goats, and five hundred castrated goats, intending to use them for the sacrifice.

時，佉㝹婆提村諸婆羅門、長者、居士聞沙門瞿曇釋種子出家成道，從俱薩羅國人間遊行，至佉㝹婆提村北尸舍林止，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、魔、若魔、天、沙門、婆羅門中，自身作證，為他說法，上中下言，皆悉真正，義味具足，梵行清淨。「如此真人，應往覲現，今我等寧可往共相見。」作此語已，即便相率，出佉㝹婆提村，隊隊相隨，欲詣佛所。

> At that time, the Brahmins, elders, and householders of the village of Khaṇumatī heard that the ascetic Gautama, a son of the Śākya clan, had left home, attained awakening, and was traveling among people from the Kosala country. He had now arrived and was staying in the Sīsapā Grove north of Khaṇumatī village. His great reputation spread throughout the land: he was the Tathāgata, the perfectly enlightened one, fully endowed with the ten epithets. Among gods, humans, māras, brahmās, ascetics, and Brahmins, he had realized the truth for himself and taught it to others. His speech, whether profound, moderate, or simple, was utterly genuine, complete in meaning and flavor, and his holy life was pure. "Such a one is worthy of being visited. Should we not go to meet him?" Having said this, they set out together from Khaṇumatī village, following one another in groups, intending to go to where the Buddha was.

時，究羅檀頭婆羅門在高樓上，遙見眾人隊隊相隨，顧問侍者：「彼諸人等，以何因緣隊隊相隨？欲何所至？」

> At that time, the Brahmin Jūlōtántóu, from his high tower, saw groups of people passing by in succession. He turned to his attendant and asked, “Why are these people walking together in groups? Where are they heading?”

侍者白言：「我聞沙門瞿曇釋種子出家成道，於俱薩羅國遊行人間，詣佉㝹婆提村北尸舍婆林中止，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、魔、若魔、天、沙門、婆羅門中，自身作證，為他說法，上中下言，皆悉真正，義味具足，梵行清淨。此村諸婆羅門、長者、居士眾聚相隨，欲往問訊沙門瞿曇耳。」

> The attendant replied, "I have heard that the ascetic Gautama, a son of the Shakya clan, left home and attained awakening. Now he is traveling through the Kosala country and has arrived at the village of Khāṇumata, where he is staying in the Simsapa Grove to the north. His reputation is great and spreads far and wide. He is known as the Tathāgata, the Worthy One, the Fully Enlightened One, endowed with the ten epithets. Among gods, humans, Māras, Brahmās, ascetics, and brahmins, he has realized the truth for himself and teaches it to others. His speech, whether profound, moderate, or simple, is entirely genuine, rich in meaning, and leads to a pure and holy life. The brahmins, elders, and householders of this village have gathered together and intend to go pay their respects to the ascetic Gautama."

時，究羅檀頭婆羅門即勅侍者：「汝速持我聲，往語諸人言：『卿等小住，須待我往，當共俱詣沙門瞿曇。』」

> At that time, the Brahmin Jūlaṭāṇi immediately instructed his attendant, "Go quickly and convey my words to the people, saying: 'Wait a moment, you all—let me go, and together we shall call upon the ascetic Gotama.'"

時，彼侍者即承教命，往語諸人言：「且住！須我往到，當共俱詣沙門瞿曇所。」

諸人報使者言：「汝速還白婆羅門：『今正是時，宜共行也。』」

> The people replied to the messenger, saying: "Hurry back and tell the Brahmin: 'Now is the time—let us go together.'"

侍者還白，諸人已住，言：「今正是時，宜共行也。」時，婆羅門即便下樓，出中門立。

> The attendant returned and reported, "Everyone has arrived. Now is the right time; we should go together." Then the Brahmin came down from the tower and stood at the middle gate.

時，有餘婆羅門五百人在中門外坐，助究羅檀頭施設大祀，見究羅檀頭，皆悉起迎問言：「大婆羅門！欲何所至？」

> At that time, five hundred other brahmins were seated outside the middle gate, assisting Kūṭadanta in preparing the great sacrifice. When they saw Kūṭadanta, they all rose to greet him and asked, “Great Brahmin, where are you going?”

報言：「我聞有沙門瞿曇釋種子出家成道，於俱薩羅國人間遊行，詣佉㝹婆提村北尸舍婆林，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、沙門、婆羅門中，自身作證，為人說法，上中下言，皆悉真正，義味具足，梵行清淨。如此真人，宜往覲現。諸婆羅門！我又聞瞿曇知三種祭祀、十六祀具，今我眾中先學舊識所不能知，我今欲大祭祀，牛羊已備，欲詣瞿曇問三種祭祀、十六祀具，我等得此祭祀法已，功德具足，名稱遠聞。」

> He replied, "I have heard of the ascetic Gautama, a son of the Sakyas, who left home and attained awakening. He is now traveling among people in the Kosala country, and has arrived at the village of Khānumata, north of the Sīsapā Grove. His great reputation spreads throughout the world. He is the Tathāgata, the Worthy One, the Perfectly Enlightened One, complete with the ten epithets. Among gods, humans, ascetics, and brahmins, he has realized the truth for himself and teaches it to others. His teachings, from beginning to end, are entirely genuine, rich in meaning, and lead to a pure and holy life. Such a true sage is worthy of a visit. "Moreover, brahmins, I have heard that Gautama understands the three kinds of sacrifices and the sixteen ritual implements—knowledge that even the elders and learned among us do not possess. I now wish to perform a great sacrifice. The cattle and goats are already prepared. I intend to go to Gautama and ask about the three kinds of sacrifices and the sixteen ritual implements. Once we obtain this knowledge of sacrifice, our merit will be complete, and our fame will spread far and wide."

時，五百婆羅門白究羅檀頭言：「大師勿往，所以者何？彼應來此，此不應往。大師七世已來父母真正，不為他人之所輕毀，若成此法者，彼應來此，此不應詣彼。」

> At that time, five hundred Brahmins said to Jūluó Tántóu, “Master, you must not go. Why? They should come here; you should not go there. For seven generations, your parents have been pure and true, never looked down upon by others. If this is so, they should come to you; you should not go to them.”

又言：「大師異學三部諷誦通利，種種經書盡能分別，世典幽微無不綜練，又能善於大人相法、瞻相吉凶、祭祀儀禮，成此法者，彼應詣此，此不應詣彼。又大師顏貌端正，得梵色像，成此法者，彼應詣此，此不應詣彼，又大師戒德增上，智慧成就，成就此法者，彼應詣此，此不應詣彼。又大師所言柔和，辯才具足，義味清淨，成此法者，彼應詣此，此不應詣彼。」

> He also said: "If a great teacher of another tradition has mastered the recitation of the three collections, can thoroughly analyze all kinds of scriptures, is skilled in the subtle classics of the world, and is accomplished in the marks of a great person, divining fortune and misfortune, and the rituals of sacrifice—one who has achieved these should be visited by others; others should go to him, not he to them. If a great teacher possesses a dignified and handsome appearance, bearing the noble marks—one who has achieved this should be visited by others; others should go to him, not he to them. If a great teacher's moral conduct is elevated and his wisdom is perfected—one who has achieved this should be visited by others; others should go to him, not he to them. If a great teacher speaks gently, is fully eloquent, and his words carry pure and meaningful essence—one who has achieved this should be visited by others; others should go to him, not he to them."

「又大師為眾導首，弟子眾多，成此法者，彼應詣此，此不應詣彼。又大師常教授五百婆羅門，成此法者，彼應詣此，此不應詣彼。又大師四方學者皆來請受，問諸技術祭祀之法，皆能具答，成此法者，彼應詣此，此不應詣彼。又大師為波斯匿王及瓶沙王恭敬供養，成此法者，彼應詣此，此不應詣彼。又大師富有財寶，庫藏盈溢，成此法者，彼應詣此，此不應詣彼。又大師智慧明達，所言通利，無有怯弱，成此法者，彼應詣此，此不應詣彼。大師若具足此十一法，彼應詣此，此不應詣彼。」

> Moreover, the master is the foremost guide for the multitude, with many disciples. One who has mastered this teaching should go to him; he should not come to them. Also, the master constantly instructs five hundred Brahmins. One who has mastered this teaching should go to him; he should not come to them. Furthermore, scholars from all directions come to request teachings from the master, asking about various arts and sacrificial methods, and he is able to answer them fully. One who has mastered this teaching should go to him; he should not come to them. Moreover, the master is reverently supported and provided for by King Prasenajit and King Bimbisāra. One who has mastered this teaching should go to him; he should not come to them. Also, the master possesses abundant wealth and treasures, with overflowing storehouses. One who has mastered this teaching should go to him; he should not come to them. Furthermore, the master’s wisdom is clear and penetrating; his speech is fluent and unimpeded, without any timidity. One who has mastered this teaching should go to him; he should not come to them. If a master is endowed with these eleven qualities, one should go to him; he should not come to them.

時，究羅檀頭言：「如是，如是，如汝等言。我實有此德，非不有也，汝當復聽我說，沙門瞿曇所成功德，我等應詣彼，彼不應來此。沙門瞿曇七世已來父母真正，不為他人之所輕毀，彼成此法者，我等應詣彼，彼不應來。又沙門瞿曇顏貌端正，出剎利種，成此法者，我應詣彼，彼不應來。又沙門瞿曇生尊貴家，出家為道，成此法者，我應詣彼，彼不應來此。又沙門瞿曇光明具足，種姓真正，出家修道，成此法者，我應詣彼，彼不應來。又沙門瞿曇生財富家，有大威力，出家修道，成此法者，我應詣彼，彼不應來。」

> At that time, Jioluantou said: "Indeed, indeed, it is as you all say. I truly possess these virtues, I do not lack them. But you should also listen to what I have to say about the merits accomplished by the ascetic Gautama. It is we who should go to him; he should not come here. For seven generations, the ascetic Gautama’s parents have been of pure lineage, never looked down upon by others. Since he has achieved this, we should go to him; he should not come. Moreover, the ascetic Gautama possesses dignified and handsome features, born of the warrior caste. Since he has achieved this, we should go to him; he should not come. Furthermore, the ascetic Gautama was born into a noble family and left home to pursue the path. Since he has achieved this, we should go to him; he should not come here. Also, the ascetic Gautama is endowed with radiant presence, of true and pure lineage, and left home to cultivate the way. Since he has achieved this, we should go to him; he should not come. Moreover, the ascetic Gautama was born into a wealthy family, possessing great power, and left home to cultivate the path. Since he has achieved this, we should go to him; he should not come."

「又沙門瞿曇具賢聖戒，智慧成就，成此法者，我應詣彼，彼不應來。又沙門瞿曇善於言語，柔軟和雅，成此法者，我應詣彼，彼不應來。又沙門瞿曇為眾導師，弟子眾多，成此法者，我應詣彼，彼不應來。又沙門瞿曇永滅欲愛，無有卒暴，憂畏已除，衣毛不竪，歡喜和悅，見人稱善，善說行報，不毀餘道，成此法者，我應詣彼，彼不應來。又沙門瞿曇常為波斯匿王及瓶沙王禮敬供養，成此法者，我應詣彼，彼不應來。又沙門瞿曇為沸伽羅娑羅婆羅門禮敬供養，亦為梵婆羅門、多利遮婆羅門、種德婆羅門、首伽摩納兜耶子恭敬供養，成此法者，我應詣彼，彼不應來。」

> Furthermore, the monk Gautama possesses the noble and holy precepts and has perfected wisdom. One who has achieved this should be visited by me; I should not expect him to come to me. Moreover, the monk Gautama is skilled in speech, gentle, harmonious, and refined. One who has achieved this should be visited by me; I should not expect him to come to me. Furthermore, the monk Gautama is a teacher of many, with a great assembly of disciples. One who has achieved this should be visited by me; I should not expect him to come to me. Moreover, the monk Gautama has completely extinguished desire and craving, is free from harshness, has removed worry and fear, does not bristle with agitation, and is joyful, harmonious, and pleasant. He speaks well of others, explains clearly the results of actions, and does not disparage other paths. One who has achieved this should be visited by me; I should not expect him to come to me. Furthermore, the monk Gautama is consistently honored and supported by King Prasenajit and King Bimbisara. One who has achieved this should be visited by me; I should not expect him to come to me. Moreover, the monk Gautama is honored and supported by the brahmin Feijialuosuoluo, as well as by the brahmins Fan, Duolizhe, Zhongde, and by the young ascetic Shoujiamonadouye. One who has achieved this should be visited by me; I should not expect him to come to me.

「又沙門瞿曇為諸聲聞弟子之所宗奉禮敬供養，亦為諸天及諸鬼神之所恭敬，釋種、俱梨、冥寧、跋祇、末羅、蘇摩皆悉宗奉，成此法者，我應詣彼，彼不應來。又沙門瞿曇波斯匿王及瓶沙王受三歸五戒，成此法者，我應詣彼，彼不應來。又沙門瞿曇沸伽羅娑羅婆羅門等受三歸五戒，成此法者，我應詣彼，彼不應來。又沙門瞿曇弟子受三歸五戒，諸天、釋種、俱梨等，受三歸五戒，成此法者，我應詣彼，彼不應來。」

> "Furthermore, the ascetic Gautama is revered, honored, and supported by his monastic disciples, and is also respected by the gods and spirits. The Shakya, Koliya, Malla, Vajji, and other clans all honor him. Since he has accomplished this, I should go to him; he should not come to me. Moreover, the ascetic Gautama has King Prasenajit and King Bimbisara taking refuge in the Three Jewels and observing the Five Precepts. Since he has accomplished this, I should go to him; he should not come to me. Furthermore, the ascetic Gautama has brahmins such as Pokkharasāti taking refuge in the Three Jewels and observing the Five Precepts. Since he has accomplished this, I should go to him; he should not come to me. Also, the ascetic Gautama's disciples take refuge in the Three Jewels and observe the Five Precepts, and the gods, the Shakya clan, the Koliya clan, and others do the same. Since he has accomplished this, I should go to him; he should not come to me."

「又沙門瞿曇所遊行處，為一切人恭敬供養，成此法者，我應詣彼，彼不應來。又沙門瞿曇所至城郭村邑，無不傾動恭敬供養，成此法者，我應詣彼，彼不應來。又沙門瞿曇所至之處，非人、鬼神不敢觸嬈，成此法者，我應詣彼，彼不應來。又沙門瞿曇所至之處，其處人民皆見光明，聞天樂音，成此法者，我應詣彼，彼不應來。又沙門瞿曇所至之處，若欲去時，眾人戀慕，涕泣而送，成此法者，我應詣彼，彼不應來。」

> "Furthermore, wherever the monk Gautama travels, he is revered and supported by all. One who has achieved such a thing—I should go to him; he should not come to me. Wherever the monk Gautama enters a city, town, or village, the people are stirred and moved to revere and support him. One who has achieved such a thing—I should go to him; he should not come to me. Wherever the monk Gautama goes, spirits and ghosts dare not disturb or harass him. One who has achieved such a thing—I should go to him; he should not come to me. Wherever the monk Gautama arrives, the people there see a radiant light and hear celestial music. One who has achieved such a thing—I should go to him; he should not come to me. Wherever the monk Gautama stays, when he is about to depart, the people cling to him with longing, weeping as they see him off. One who has achieved such a thing—I should go to him; he should not come to me."

「又沙門瞿曇初出家時，父母宗親涕泣戀恨，成此法者，我應詣彼，彼不應來。又沙門瞿曇少壯出家，捨諸飾好、象馬、寶車、五欲、瓔珞，成此法者，我應詣彼，彼不應來。又沙門瞿曇捨轉輪王位，出家修道，若其在家，王四天下，統領民物，我等皆屬，成此法者，我應詣彼，彼不應來。」

> "Furthermore, when the ascetic Gautama first left home, his parents and relatives wept in sorrow and longing. Since he has accomplished this Dharma, I should go to him; he should not come to me. Also, the ascetic Gautama left home in the prime of his youth, renouncing all adornments, elephants, horses, jeweled carriages, sensual pleasures, and ornaments. Since he has accomplished this Dharma, I should go to him; he should not come to me. Moreover, the ascetic Gautama gave up the throne of a wheel-turning monarch to leave home and cultivate the path. Had he remained in the world, he would have ruled the four continents, governing all people and things, and we would all have been his subjects. Since he has accomplished this Dharma, I should go to him; he should not come to me."

「又沙門瞿曇明解梵法，能為人說，亦與梵天往返語言，成此法者，我應詣彼，彼不應來。又沙門瞿曇明解三種祭祀、十六祀具，我等宿舊所不能知，成此法者，我應詣彼，彼不應來。又沙門瞿曇三十二相具足，成此法者，我應詣彼，彼不應來。又沙門瞿曇智慧通達，無有怯弱，成此法者，我應詣彼，彼不應來。彼瞿曇來至此佉㝹婆提村，於我為尊，又是貴客，宜往覲現。」

> "Furthermore, the monk Gautama understands the sacred Dharma, can teach it to others, and converses with the Brahma gods. One who has mastered this should be visited by us; he need not come here. "Furthermore, the monk Gautama understands the three kinds of sacrifice and the sixteen ritual implements—knowledge even we elders do not possess. One who has mastered this should be visited by us; he need not come here. "Furthermore, the monk Gautama possesses the thirty-two marks of a great being. One who has mastered this should be visited by us; he need not come here. "Furthermore, the monk Gautama's wisdom is vast and penetrating, and he is fearless. One who has mastered this should be visited by us; he need not come here. "Yet Gautama has come to this village of Khānumata. He is worthy of honor here, and he is our distinguished guest. We should go to see him."

時，五百婆羅門白究羅檀頭言：「甚奇！甚特！彼之功德乃如是耶？若使瞿曇於諸德中成就一者，尚不應來，況今盡具？宜盡相率，共往問訊。」

> At that time, the five hundred Brahmins said to Kūṭadanta, “How extraordinary! How remarkable! That his virtue is so great? If Gautama possessed even one of these qualities, he should not be disregarded—how much more when he is fully endowed with them all? We should all go together to pay our respects.”

究羅檀頭言：「欲行者，宜知是時。」

> If you wish to go, now is the time.

時，婆羅門即嚴駕寶車，與五百婆羅門及佉㝹婆提諸婆羅門長者、居士，前後圍遶，詣尸舍婆林，到已下車，步進至世尊所，問訊已，一面坐。時，諸婆羅門、長者，居士，或有禮佛而坐者，或問訊而坐者，或有稱名而坐者，或有叉手向佛而坐者，或有默然而坐者。眾坐已定，究羅檀頭白佛言：「欲有所問，若有閑暇得見聽者，乃敢請問。」

> At that time, the Brahmin prepared his jeweled carriage and, accompanied by five hundred Brahmins, along with the Brahmins, elders, and householders of Khema, surrounded by attendants, proceeded to the Simsapa Grove. Upon arriving, he alighted from the carriage and walked forward to the World-Honored One. After exchanging greetings, he sat to one side. Then, the Brahmins, elders, and householders either bowed to the Buddha before sitting, or exchanged greetings and sat, or announced their names and sat, or joined their palms respectfully toward the Buddha and sat, or simply sat in silence. When the assembly had settled, Kūṭadanta addressed the Buddha, saying, “I wish to ask a question. If you have leisure and permit me to inquire, I would dare to pose it.”

佛言：「隨意所問。」

> The Buddha said, "Ask whatever you wish."

時，婆羅門白佛言：「我聞瞿曇明解三種祭祀及十六種祭具，我等先宿耆舊所不能知，我等今者欲為大祭祀，已辦五百特牛、五百牸牛、五百特犢、五百牸犢、五百羖羊、五百羯羊，欲以祭祀，今日顧來，問三祭法及十六祭具，若得成此祀者，得大果報，名稱遠聞，天人所敬。」

> The Brahmin then addressed the Buddha, saying, "I have heard that Gautama understands the three kinds of sacrifices and the sixteen ritual implements—things that even our elders and ancient teachers do not know. We now wish to perform a great sacrifice. We have prepared five hundred bulls, five hundred cows, five hundred young bulls, five hundred young cows, five hundred male goats, and five hundred castrated goats for this purpose. I have come today to ask about the three sacrificial methods and the sixteen ritual implements. If we can complete this sacrifice successfully, we will obtain great rewards, our fame will spread far and wide, and we will be revered by both gods and humans."

爾時，世尊告究羅檀頭婆羅門曰：「汝今諦聽，諦聽，善思念之，當為汝說。」

> Then, the World-Honored One said to the Brahmin Jūló Tántóu: “Now listen carefully, listen well, and reflect on it thoroughly. I will explain it to you.”

婆羅門言：「唯然。瞿曇！願樂欲聞。」

爾時，佛告究羅檀頭曰：「乃往過去久遠世時，有剎利王，水澆頭種，欲設大祀，集婆羅門大臣而告之曰：『我今大有財寶具足，五欲自恣，年已朽邁，士眾強盛，無有怯弱，庫藏盈溢。今欲設大祀，汝等說祀法斯何所須？』時，彼大臣即白王言：『如是。大王！如王所言，國富兵強，庫藏盈溢。但諸民物多懷惡心，習諸非法，若於此時而為祀者，不成祀法，如遣盜逐盜，則不成使。大王！勿作是念言，此是我民，能伐能殺，能呵能止。諸近王者當給其所須，諸治生者當給其財寶，諸修田業者當給其牛犢、種子，使彼各各自營。王不逼迫於民，則民人安隱，養育子孫，共相娛樂。』」

> At that time, the Buddha told Jūluó Tántóu: “Long ago, in the distant past, there was a warrior king, anointed by sacred water, who wished to perform a great sacrifice. He gathered his Brahmin ministers and said to them: ‘I now possess great wealth and treasure in abundance. I indulge freely in pleasures, but my years have grown old. My army is strong and mighty, without weakness; my storehouses are full to overflowing. I now wish to perform a great sacrifice. Tell me, what is required for this sacrifice?’ “Then, those ministers replied to the king: ‘It is so, great king! Just as you have said, the country is rich, the army strong, and the storehouses full. However, many among the people harbor ill-will and are accustomed to wrongful ways. If you perform the sacrifice at such a time, it will not fulfill the true purpose of sacrifice. It would be like sending a thief to catch a thief—that does not make a proper envoy. Great king! Do not think in this way, saying, “These are my people; I can command them, I can punish them, I can reprimand them, I can restrain them.” Instead, to those who serve close to the king, provide what they need. To those who make their living by trade, provide them with wealth and goods. To those who work the land, provide them with oxen, calves, and seed, so that each may manage their own livelihood. If the king does not oppress the people, then the people will be secure, raise their children and grandchildren, and rejoice together.’”

佛告究羅檀頭：「時，王聞諸臣語已，諸親近者給其衣食，諸有商賈給其財寶，修農田者給牛、種子。是時人民各各自營，不相侵惱，養育子孫，共相娛樂。」

> The Buddha told Jūluó Tántóu: "Upon hearing his ministers' counsel, the king then provided clothing and food to those close to him, gave wealth and treasures to the merchants, and supplied farmers with oxen and seeds. At that time, each person managed their own affairs, without troubling one another. They raised their children and grandchildren, and enjoyed life together in harmony."

佛言：「時，王復召諸臣語言：『我國富兵強，庫藏盈溢，給諸人民，使無所乏，養育子孫，共相娛樂。我今欲設大祀，汝說祀法悉何所須？』諸臣白王：『如是，如是，如王所說。國富兵強，庫藏盈溢，給諸人民，使其無乏，養育子孫，共相娛樂。王欲祀者，可語宮內使知。』時，王即如臣言，入語宮內：『我國富兵強，庫藏盈溢，多有財寶，欲設大祀。』時，諸夫人尋白王言：『如是，如是，如大王言。國富兵強，庫藏盈溢，多有珍寶，欲設大祀，今正是時。』王出報諸臣言：『我國富兵強，庫藏盈溢，給諸人民，使其無乏，養育子孫，共相娛樂。今欲大祀，已語宮內，汝盡語我，斯須何物？』」

> The Buddha said: "At that time, the king again summoned his ministers and said: 'Our kingdom is wealthy and our army strong. Our treasuries are full to overflowing. We provide for all the people so they lack nothing. We nurture our children and grandchildren and enjoy life together. I now wish to perform a great sacrifice. Tell me, what is required for the sacrificial rites?' The ministers replied to the king: 'It is just as you say. The kingdom is wealthy and the army strong. The treasuries are full to overflowing. The people are provided for and lack nothing. Children and grandchildren are nurtured, and all enjoy life together. If the king wishes to sacrifice, you should inform the inner palace.' Then the king, as his ministers advised, went and spoke to the inner palace: 'Our kingdom is wealthy and our army strong. Our treasuries are full and we possess many treasures. I wish to perform a great sacrifice.' The royal consorts promptly said to the king: 'It is just as the great king says. The kingdom is wealthy and the army strong. The treasuries are full and many treasures are possessed. If you wish to perform a great sacrifice, now is the time.' The king went out and reported to his ministers: 'Our kingdom is wealthy and our army strong. Our treasuries are full to overflowing. We provide for all the people so they lack nothing. We nurture our children and grandchildren and enjoy life together. I now wish to perform a great sacrifice. I have informed the inner palace. Now tell me everything—what is needed for this occasion?'"

「時，諸大臣即白王言：『如是，如是，如王所說。欲設大祀，已語宮內，而未語太子、皇子、大臣、將士，王當語之。』時，王聞諸臣語已，即語太子、皇子、群臣、將士言：『我國富兵強，庫藏盈溢，欲設大祀。』時，太子、皇子及諸群臣、將士即白王言：『如是，如是，大王！今國富兵強，庫藏盈溢，欲設祀者，今正是時。』時，王復告大臣曰：『我國富兵強，多有財寶，欲設大祀。已語宮內、太子、皇子，乃至將士，今欲大祀，斯何所須？』諸臣白王：『如大王言，欲設祀者，今正是時。』王聞語已，即於城東起新堂舍，王入新舍，被鹿皮衣，以香酥油塗摩其身，又以鹿角戴之頭上，牛屎塗地，坐臥其上，及第一夫人、婆羅門、大臣，選一黃牸牛，一乳王食，一乳夫人食，一乳大臣食，一乳供養大眾，餘與犢子。時，王成就八法，大臣成就四法。」

> At that time, the ministers said to the king: "Just so, just so, as Your Majesty has said. You wish to hold a great sacrifice. You have already informed the inner palace, but have not yet informed the crown prince, the princes, the ministers, and the generals. Your Majesty should inform them." Hearing the ministers' words, the king then spoke to the crown prince, the princes, the ministers, and the generals: "Our country is prosperous and our army strong, our treasuries are overflowing. I wish to hold a great sacrifice." Then the crown prince, the princes, the ministers, and the generals replied to the king: "Just so, just so, great king! Now that our country is prosperous, our army strong, and our treasuries overflowing, if you wish to hold a sacrifice, now is the right time." The king then addressed the ministers again: "Our country is prosperous and our army strong, we possess abundant wealth and treasures. I wish to hold a great sacrifice. I have already informed the inner palace, the crown prince, the princes, and even the generals. Now, to hold this great sacrifice, what is required?" The ministers replied to the king: "As Your Majesty has said, if you wish to hold a sacrifice, now is the right time." Hearing this, the king had a new hall built east of the city. The king entered the new hall, dressed in a deerskin garment, anointed his body with fragrant ghee, placed deer antlers upon his head, smeared the ground with cow dung, and sat and lay upon it. Together with his chief queen, the brahmins, and the ministers, he selected a yellow cow. One portion of its milk was for the king to consume, one for the queen, one for the ministers, one to be offered to the assembly, and the remainder was left for the calf. Thus, the king fulfilled eight observances, and the ministers fulfilled four observances.

「云何王成就八法？彼剎利王七世以來父母真正，不為他人所見輕毀，是為成就初法。彼王顏貌端正，剎利種族，是為二法。彼王戒德增盛，智慧具足，是為三法。彼王習種種技術，乘象、馬車、刀牟、弓矢、戰鬪之法，無不具知，是為四法。彼王有大威力，攝諸小王，無不靡伏，是為五法。彼王善於言語，所說柔軟，義味具足，是為六法。彼王多有財寶，庫藏盈溢，是為七法。彼王智謀勇果，無復怯弱，是為八法。彼剎利種王，成此八法。」

> "What are the eight qualities that make a king complete? First, the king of the warrior caste is of pure lineage for seven generations, with parents of true descent, and is not looked down upon by others. This is the first quality. Second, the king is handsome in appearance and belongs to the warrior caste. This is the second quality. Third, the king possesses abundant virtue and is fully endowed with wisdom. This is the third quality. Fourth, the king is skilled in various arts—riding elephants, chariots, handling swords, spears, bows, arrows, and the methods of warfare—all of which he thoroughly understands. This is the fourth quality. Fifth, the king has great power, subduing all lesser kings without exception. This is the fifth quality. Sixth, the king is eloquent in speech, speaking gently and with full meaning and flavor. This is the sixth quality. Seventh, the king possesses abundant wealth and treasures, with overflowing storehouses. This is the seventh quality. Eighth, the king is wise in strategy, courageous, and resolute, without any timidity. This is the eighth quality. A king of the warrior caste who possesses these eight qualities is complete."

「云何大臣成就四法？彼婆羅門大臣七世以來父母真正，不為他人所見輕毀，是為初法。復次，彼大臣異學三部諷誦通利，種種經書皆能分別，世典幽微靡不綜練，又能善於大人相法、瞻察吉凶、祭祀儀禮，是為二法。復次，大臣善於言語，所說柔和，義味具足，是為三法。復次，大臣智謀勇果，無有怯弱，凡祭祀法無不解知，是為四法。時，彼王成就八法，婆羅門大臣成就四法，彼王有四援助、三祭祀法、十六祀具。」

> How does a minister accomplish the four qualities? That Brahmin minister has parents of pure lineage for seven generations, not looked down upon or disparaged by others—this is the first quality. Further, that minister is thoroughly learned in the three Vedas of the non-Buddhist schools, able to explain various scriptures, skilled in the subtle aspects of worldly texts, and also adept in reading the marks of great persons, observing auspicious and inauspicious signs, and the rituals of sacrifices—this is the second quality. Further, the minister is skilled in speech, speaking gently and with complete meaning and flavor—this is the third quality. Further, the minister is wise in strategy, brave and resolute, without timidity, and understands all methods of sacrifice—this is the fourth quality. At that time, the king possessed the eight qualities, and the Brahmin minister possessed the four qualities. The king had four supports, three methods of sacrifice, and sixteen sacrificial implements.

「時，婆羅門大臣於彼新舍，以十六事開解王意，除王疑想。云何十六？大臣白王，或有人言：『今剎利王欲為大祀，而七世以來父母不正，常為他人所見輕毀。』設有此言，不能污王。所以者何？王七世以來父母真正，不為他人之所輕毀。或有人言：『今剎利王欲為大祀，而顏貌醜陋，非剎利種。』設有此言，不能污王，所以者何？王顏貌端正，剎利種族。或有人言：『今剎利王欲為大祀，而無增上戒，智慧不具。』設有此言，不能污王，所以者何？王戒德增上，智慧具足。或有人言：『今剎利王欲為大祀，而不善諸術，乘象、馬車、種種兵法不能解知。』設有此言，不能污王，所以者何？王善諸技術，戰陣兵法，無不解知。或有人言：『王欲為大祀，而無大威力攝諸小王。』設有是言，不能污王，所以者何？王有大威力，攝諸小王。」

> Then, the brahmin minister, in that new hall, reassured the king's mind and dispelled the king's doubts with sixteen points. What were the sixteen? The minister addressed the king: "Some may say, 'This warrior king intends to perform the great sacrifice, yet for seven generations his lineage has been impure, and he has always been despised by others.' Even if such words are spoken, they cannot taint you. Why? For seven generations your lineage has been pure, and you have not been despised by others. "Some may say, 'This warrior king intends to perform the great sacrifice, yet his appearance is ugly; he is not of true warrior stock.' Even if such words are spoken, they cannot taint you. Why? Your appearance is dignified, and you are of true warrior lineage. "Some may say, 'This warrior king intends to perform the great sacrifice, yet he lacks superior virtue and his wisdom is incomplete.' Even if such words are spoken, they cannot taint you. Why? Your virtue is superior, and your wisdom is complete. "Some may say, 'This warrior king intends to perform the great sacrifice, yet he is unskilled in the arts; he does not understand riding elephants, chariots, or the various methods of warfare.' Even if such words are spoken, they cannot taint you. Why? You are skilled in all techniques and methods of warfare, and understand them fully. "Some may say, 'The king intends to perform the great sacrifice, yet he lacks great power to command the lesser kings.' Even if such words are spoken, they cannot taint you. Why? You possess great power and command the lesser kings."

「或有人言：『王欲大祀，而不善於言語，所說麤獷，義味不具。』設有此言，不能污王，所以者何？王善於言語，所說柔軟，義味具足。或有人言：『王欲大祀，而無多財寶。』設有是言，不能污王，所以者何？王庫藏盈溢，多有財寶。或有人言：『王欲大祀，而無智謀，志意怯弱。』設有是言，不能污王，所以者何？王智謀勇果，無有怯弱。或有人言：『王欲大祀，不語宮內。』設有是語，不能污王，所以者何？王欲祭祀，先語宮內。或有人言：『王欲大祀，而不語太子、皇子。』設有此言，不能污王，所以者何？王欲祭祀，先語太子、皇子。或有人言：『王欲大祀，不語群臣。』設有此言，不能污王，所以者何？王欲大祀，先語群臣。或有人言：『王欲大祀，不語將士。』設有此言不能污王，所以者何？王欲祭祀，先語將士。」

> Suppose someone were to say, "The king wishes to perform a great sacrifice, but he is not skilled in speech. His words are coarse and lack depth and flavor." Even if such a claim were made, it could not defame the king. Why is that? Because the king is skilled in speech. His words are gentle and possess both depth and flavor. Suppose someone were to say, "The king wishes to perform a great sacrifice, but he lacks abundant wealth and treasures." Even if such a claim were made, it could not defame the king. Why is that? Because the king's treasury is overflowing; he possesses much wealth and treasure. Suppose someone were to say, "The king wishes to perform a great sacrifice, but he lacks wisdom and strategy; his will is timid and weak." Even if such a claim were made, it could not defame the king. Why is that? Because the king is wise, strategic, courageous, and resolute; he is without timidity or weakness. Suppose someone were to say, "The king wishes to perform a great sacrifice, but he has not informed the inner palace." Even if such a claim were made, it could not defame the king. Why is that? Because when the king wishes to perform a sacrifice, he first informs the inner palace. Suppose someone were to say, "The king wishes to perform a great sacrifice, but he has not informed the crown prince and the royal princes." Even if such a claim were made, it could not defame the king. Why is that? Because when the king wishes to perform a sacrifice, he first informs the crown prince and the royal princes. Suppose someone were to say, "The king wishes to perform a great sacrifice, but he has not informed his ministers." Even if such a claim were made, it could not defame the king. Why is that? Because when the king wishes to perform a great sacrifice, he first informs his ministers. Suppose someone were to say, "The king wishes to perform a great sacrifice, but he has not informed his generals and officers." Even if such a claim were made, it could not defame the king. Why is that? Because when the king wishes to perform a sacrifice, he first informs his generals and officers.

「或有人言：『王欲大祀，而婆羅門大臣七世以來父母不正，常為他人之所輕毀。』設有是語，不能污王，所以者何？我七世以來父母真正，不為他人所見輕毀。或有人言：『王欲大祀，而大臣於異學三部諷誦不利，種種經書不能分別，世典幽微亦不綜練，不能善於大人相法、瞻察吉凶、祭祀儀禮。』設有此言，不能污王，所以者何？我於三部異典諷誦通利，種種經書皆能分別，世典幽微靡不綜練，又能善於大人相法、瞻察吉凶、祭祀儀禮。或有人言：『王欲大祀，而大臣不善言語，所說麤獷，義味不具。』設有此言，不能污王，所以者何？我善言語，所說柔和，義味具足。或有人言：『王欲大祀，而大臣智謀不具，志意怯弱，不解祀法。』設有是言，不能污王，所以者何？我智謀勇果，無有怯弱，凡祭祀法，無不解知。」

> Perhaps someone will say, "The king wishes to perform the great sacrifice, but the brahmin minister's parents for seven generations have been impure, and he has always been despised by others." Even if such words are spoken, they cannot defile the king. Why is that? Because for seven generations, my parents have been truly pure and have not been despised by others. Perhaps someone will say, "The king wishes to perform the great sacrifice, but the minister is not proficient in reciting the three Vedas of the heterodox schools, cannot distinguish the various scriptures, is not versed in the subtle worldly classics, and is unskilled in the marks of great men, in observing omens of fortune and misfortune, and in the rituals of sacrifice." Even if such words are spoken, they cannot defile the king. Why is that? Because I am proficient in reciting the three Vedas of the heterodox schools, can distinguish all kinds of scriptures, am thoroughly versed in the subtle worldly classics, and am also skilled in the marks of great men, in observing omens of fortune and misfortune, and in the rituals of sacrifice. Perhaps someone will say, "The king wishes to perform the great sacrifice, but the minister is unskilled in speech, speaking harshly and without complete meaning and flavor." Even if such words are spoken, they cannot defile the king. Why is that? Because I am skilled in speech, speaking gently and with complete meaning and flavor. Perhaps someone will say, "The king wishes to perform the great sacrifice, but the minister lacks wisdom and strategy, is timid and weak-willed, and does not understand the methods of sacrifice." Even if such words are spoken, they cannot defile the king. Why is that? Because I possess wise strategy and courageous resolve, without any timidity or weakness, and there is no method of sacrifice that I do not understand.

佛告究羅檀頭：「彼王於十六處有疑，而彼大臣以十六事開解王意。」

> The Buddha told Jiu Luo Tan Tou: "The king had doubts in sixteen matters, and his minister resolved the king's concerns with sixteen explanations."

佛言：「時，大臣於彼新舍，以十事行示教利喜於王。云何為十？大臣言：『王祭祀時，諸有殺生、不殺生來集會者，平等施與，若有殺生而來者，亦施與，彼自當知，不殺而來者，亦施與，為是故施，如是心施。若復有偷盜、邪婬、兩舌、惡口、妄言、綺語、貪取、嫉妬、邪見來在會者，亦施與，彼自當知，若有不盜，乃至正見來者，亦施與，為是故施，如是心施。』」

> The Buddha said: "At that time, the minister, in that new hall, instructed, taught, benefited, and gladdened the king with ten points. What are the ten? The minister said: 'O King, when you perform a sacrifice, give equally to all who come to the assembly—whether they engage in killing or refrain from killing. Give to those who come having killed; they themselves will know it. Give also to those who come without killing; give for this purpose, with such a heart of giving. Furthermore, if there are those who come to the assembly having committed theft, sexual misconduct, divisive speech, harsh speech, false speech, frivolous speech, greed, jealousy, or wrong view—give to them as well; they themselves will know it. And to those who come without stealing, up to those with right view—give to them also, give for this purpose, with such a heart of giving.'"

佛告婆羅門：「彼大臣以此十行示教利喜。」

> The Buddha told the Brahmin, "That minister taught and benefited others through these ten practices."

又告婆羅門：「時，彼剎利王於彼新舍生三悔心，大臣滅之。云何為三？王生悔言：『我今大祀，已為大祀、當為大祀、今為大祀，多損財寶，起此三心，而懷悔恨。』大臣語言：『王已為大祀，已施、當施、今施，於此福祀不宜生悔。』是為王入新舍生三悔心，大臣滅之。」

> The Buddha then addressed the Brahmin: “At that time, after entering the new hall, the king of the warrior class gave rise to three kinds of regret. His ministers dispelled them. What were the three? The king felt regret, thinking: ‘I have now performed this great sacrifice. I have already performed it, I will perform it, and I am performing it—yet it has cost a great amount of wealth and treasure.’ These three thoughts arose, and he was filled with remorse. The ministers then said to him: ‘Your Majesty has already performed this great sacrifice. You have already given, you will give, and you are giving. Toward this meritorious sacrifice, you should not give rise to regret.’ This is how the king, upon entering the new hall, gave rise to three kinds of regret, and how his ministers dispelled them.”

佛告婆羅門：「爾時，剎利王水澆頭種，以十五日月滿時出彼新舍，於舍前露地然大火𧂐，手執油瓶注於火上，唱言：『與，與。』時，彼王夫人聞王以十五日月滿時出新舍，於舍前然大火𧂐，手執油瓶注於火上，唱言：『與，與。』彼夫人、婇女多持財寶，來詣王所，而白王言：『此諸雜寶，助王為祀。』婆羅門！彼王尋告夫人、婇女言：『止！止！汝便為供養已，我自大有財寶，足以祭祀。』諸夫人、婇女自生念言：『我等不宜將此寶物還於宮中，若王於東方設大祀時，當用佐助。』婆羅門！其後王於東方設大祀時，夫人、婇女即以此寶物助設大祀。」

> The Buddha said to the Brahmin, “At that time, the anointed Kshatriya king, on the night of the full moon, came out of his new hall. In the open ground before the hall, he lit a great sacrificial fire. Holding a vessel of oil, he poured it upon the flames, calling out, ‘Give, give.’ Then the king’s chief queen, hearing that the king had come out of his new hall on the night of the full moon, had lit a great sacrificial fire before the hall, and was pouring oil upon the flames while calling, ‘Give, give,’ gathered many jewels and treasures together with her attendants and went before the king. She said to him, ‘These various treasures are offered to assist the king in his sacrifice.’ Brahmin, the king immediately replied to the queen and her attendants, ‘Enough, enough. You have already made your offering. I myself have ample wealth sufficient for the sacrifice.’ The queen and her attendants then thought to themselves, ‘It is not fitting for us to take these treasures back to the palace. When the king holds a great sacrifice in the eastern region, we shall use them to assist him then.’ Brahmin, later, when the king held a great sacrifice in the eastern region, the queen and her attendants used those very treasures to aid in the great sacrifice.”

「時，太子、皇子聞王十五日月滿時出新舍，於舍前然大火𧂐，手執油瓶注於火上，唱言：『與，與。』彼太子、皇子多持財寶，來詣王所，白王言：『以此寶物，助王大祀。』王言：『止！止！汝便為供養已，我自大有財寶，足已祭祀。』諸太子、皇子自生念言：『我等不宜持此寶物還也，王若於南方設大祀者，當以佐助。』如是大臣持寶物來：『願已助王祭祀西方。』將士持寶物來：『願已助王祭祀北方。』」

> At that time, the princes and royal sons heard that the king, on the fifteenth day when the moon was full, would emerge from his new hall. They lit a great fire in front of the hall, took oil vessels in hand and poured oil upon the flames, calling out, “Give, give.” Those princes and royal sons brought many treasures and came before the king, saying to him, “With these precious things, we wish to aid the king’s great sacrifice.” The king replied, “Enough, enough. You have already made your offering. I myself possess great wealth, sufficient for the sacrifice.” The princes and royal sons then thought to themselves, “It is not fitting for us to take these treasures back. If the king holds a great sacrifice in the southern direction, we shall assist him there.” Likewise, ministers brought treasures, saying, “We wish to aid the king’s sacrifice in the west.” Commanders brought treasures, saying, “We wish to aid the king’s sacrifice in the north.”

佛告婆羅門：「彼王大祭祀時，不殺牛、羊及諸眾生，唯用酥、乳、麻油、蜜、黑蜜、石蜜，以為祭祀。」

> The Buddha told the Brahmin: "When that king performed the great sacrifice, he did not kill any cattle, sheep, or other living beings. He only used ghee, milk, sesame oil, honey, dark honey, and rock sugar for the offering."

佛告婆羅門：「彼剎利王為大祀時，初喜、中喜，後亦喜，此為成辦祭祀之法。」

> The Buddha told the Brahmin: "When that king performs the great sacrifice, he is joyful at the beginning, joyful in the middle, and joyful at the end. This is the way to complete the sacrifice."

佛告婆羅門：「彼剎利王為大祀已，剃除鬚髮，服三法衣，出家為道，修四無量心，身壞命終，生梵天上。時，王夫人為大施已，亦復除髮，服三法衣，出家修道，行四梵行，身壞命終，生梵天上。婆羅門大臣教王四方祭祀已，亦為大施，然後剃除鬚髮，服三法衣，出家修道，行四梵行，身壞命終，生梵天上。」

> The Buddha told the Brahmin: “After performing the great sacrifice, that warrior-king shaved off his hair and beard, put on the monastic robe, left home to follow the path, and cultivated the four boundless states of mind. When his body perished and his life ended, he was reborn in the Brahma Heaven. Then, the king’s consort, after performing great generosity, also shaved her head, put on the monastic robe, left home to practice the path, and cultivated the four divine abidings. When her body perished and her life ended, she was reborn in the Brahma Heaven. The Brahmin minister, after instructing the king in the sacrifice to the four directions, also performed great generosity, then shaved off his hair and beard, put on the monastic robe, left home to practice the path, and cultivated the four divine abidings. When his body perished and his life ended, he was reborn in the Brahma Heaven.”

佛告婆羅門：「時，王為三祭祀法、十六祀具，而成大祀，於汝意云何？」

> The Buddha said to the Brahmin, "At that time, the king performed the great sacrifice with the three methods of offering and the sixteen ritual implements. What do you think of this?"

時，究羅檀頭聞佛言已，默然不對。時，五百婆羅門語究羅檀頭言：「沙門瞿曇所言微妙，大師何故默然不答？」

> At that moment, after hearing the Buddha's words, Jūluó Tántóu remained silent. The five hundred Brahmins then said to him, "The ascetic Gautama's words are profound and subtle. Why do you, our teacher, remain silent and not respond?"

究羅檀頭答言：「沙門瞿曇所說微妙，我非不然可，所以默然者。自思惟耳，沙門瞿曇說此事，不言從他聞，我默思惟：『沙門瞿曇將無是彼剎利王耶？或是彼婆羅門大臣耶？』」

> Jueluantou replied, "Monk Gautama, your words are profound and subtle, and I do not disagree. The reason I remained silent was simply because I was reflecting. Monk Gautama, when you spoke of these matters, you did not say you had heard them from others. I quietly wondered to myself: 'Could it be that Monk Gautama is actually that Kshatriya king? Or perhaps that Brahmin minister?'"

爾時，世尊告究羅檀頭曰：「善哉！善哉！汝觀如來，正得其宜。是時，剎利王為大祀者，豈異人乎？勿造斯觀，即吾身是也，我於爾時極大施慧。」

> At that time, the World-Honored One addressed Jūluó Tántóu, saying: “Excellent, excellent! Your observation of the Tathāgata is indeed fitting. That Kshatriya king who performed the great sacrifice—who else could it be? Do not think otherwise; it was my own person. At that time, I possessed the utmost wisdom of generosity.”

究羅檀頭白佛言：「齊此三祭祀及十六祀具得大果報，復有勝者耶？」

> Julu Tantou then asked the Buddha, “Do these three sacrifices and the sixteen ritual implements bring great reward, or is there something even more supreme?”

佛言：「有。」

> The Buddha said, "Yes, there is."

問曰：「何者是？」

> The question was asked: "What is it?"

佛言：「於此三祭祀及十六祀具，若能常供養眾僧，使不斷者，功德勝彼。」

> The Buddha said, "If you can consistently make offerings to the monastic community with these three types of sacrifices and the sixteen ritual objects, ensuring these offerings are uninterrupted, the merit gained surpasses all that."

又問：「於三祭祀及十六祀具，若能常供養眾僧使不斷者，為此功德最勝，復有勝者耶？」

> Again he asked: "If one can constantly make offerings to the monastic community without interruption, using the three types of sacrifices and the sixteen ritual implements, is this the supreme merit, or is there something even greater?"

佛言：「有。」

> The Buddha said, "Yes."

又問：「何者是？」

> Someone asked, "What is it?"

佛言：「若以三祭祀及十六祀具并供養眾僧使不斷者，不如為招提僧起僧房堂閣，此施最勝。」

> The Buddha said: "If you were to make three great offerings and use all sixteen ritual implements to continuously support the monastic community, it would not surpass the merit of building a monastery hall or a dwelling for the Sangha. This offering is the most excellent."

又問：「為三祭祀及十六祀具，并供養眾僧使不斷絕，及為招提僧起僧房堂閣，為此福最勝，復有勝者耶？」

佛言：「有。」

> The Buddha said, "Yes."

又問：「何者是？」

> Then came the question: “What is it?”

佛言：「若為三種祭祀、十六祀具，供養眾僧使不斷絕，及為招提僧起僧房堂閣，不如起歡喜心，口自發言：『我歸依佛，歸依法，歸依僧。』此福最勝。」

> The Buddha said: "If someone were to perform the three great sacrifices with the sixteen ritual offerings, sustaining the monastic community without interruption, or even build monastery halls and pavilions for the Sangha—all this would not compare to the merit gained from one moment of joyful sincerity, speaking these words from the heart: 'I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha.' This brings the greatest blessing."

又問：「齊此三歸，得大果報耶？復有勝者？」

> Again came the question: "Is achieving these three refuges the ultimate reward, or is there something even greater?"

佛言：「有。」

> The Buddha said, "Yes, there is."

又問：「何者是？」

> The question followed: "What is it?"

佛言：「若以歡喜心受、行五戒，盡形壽不殺、不盜、不婬、不欺、不飲酒，此福最勝。」

> The Buddha said, "If you accept and uphold the Five Precepts with a joyful heart—for your entire life, not killing, not stealing, not engaging in sexual misconduct, not lying, and not consuming intoxicants—the merit gained from this is the most supreme."

又問：「齊此三祀，至於五戒，得大果報耶？復有勝者？」

> Another question: "Are the merits of these three sacrifices and the five precepts considered great rewards, or is there something even greater?"

佛言：「有。」

> The Buddha said, "Yes, there is."

又問：「何者是？」

> He then asked, "What is it?"

佛言：「若能以慈心念一切眾生，如搆牛乳頃，其福最勝。」

> The Buddha said, "If you can hold all living beings in your heart with kindness, even for just the brief moment it takes to milk a cow, the merit gained is the greatest."

又問：「齊此三祀，至於慈心，得大果報耶？復有勝者？」

> Again came the question: "Do these three sacrifices, culminating in the cultivation of a compassionate heart, bring great reward? Or is there something even greater?"

佛言：「有。」

> The Buddha said, "Yes, there is."

又問：「何者是？」

> He asked further, "What is it?"

佛言：「若如來、至真、等正覺出現於世，有人於佛法中出家修道，眾德悉備，乃至具足三明，滅諸癡冥，具足慧明，所以者何？以不放逸、樂閑靜故，此福最勝。」

> The Buddha said: "When a Tathagata, the Truly Enlightened One, appears in the world, if someone leaves home to practice the path within his teachings, cultivates all virtues, and even attains the threefold clear vision, extinguishing all ignorance and perfecting wisdom—why is this so? Because of diligence and delight in tranquility. This merit is supreme."

究羅檀頭又白佛言：「瞿曇！我為祭祀，具諸牛羊各五百頭，今盡放捨，任其自遊隨逐水草。我今歸依佛，歸依法，歸依僧，聽我於正法中為優婆塞，自今以後，盡形壽不殺、不盜、不婬、不欺、不飲酒，唯願世尊及諸大眾時受我請。」爾時，世尊默然受之。

> Jūluó Tántóu then addressed the Buddha again: “Gautama, for the sake of the sacrifice, I had prepared five hundred head each of cattle and sheep. Now I release them all, letting them roam freely, following water and grass as they please. I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. Please accept me as a lay follower in the true Dharma. From this day forward, for as long as I live, I will not kill, not steal, not engage in sexual misconduct, not deceive, and not consume intoxicants. I sincerely hope the World-Honored One and the great assembly will accept my invitation.” At that time, the World-Honored One silently accepted.

時，婆羅門見佛默然受請已，即起禮佛，繞三匝而去，還家供辦種種餚饍。明日時到，爾時，世尊著衣持鉢，與大比丘眾千二百五十人俱，詣婆羅門舍，就座而坐。時婆羅門手自斟酌，供佛及僧，食訖去鉢，行澡水畢，佛為婆羅門而作頌曰：

> At that time, the Brahmin saw the Buddha silently accept the invitation. He then rose, paid respects to the Buddha, circumambulated him three times, and departed. Returning home, he prepared a variety of fine foods. When the time arrived the next day, the World-Honored One put on his robe, took his alms bowl, and went to the Brahmin's house accompanied by the great assembly of 1,250 bhikkhus. He took his seat. The Brahmin personally served the food to the Buddha and the Sangha. After the meal, when the bowls had been put away and the washing water had been passed around, the Buddha spoke these verses for the Brahmin:

「祭祀火為上，諷誦詩為上，人中王為上，眾流海為上，星中月為上，光明日為上，上下及四方，諸有所生物，天及世間人，唯佛為最上，欲求大福者，當供養三寶。」

> Among offerings, the ritual fire is supreme; among recitations, sacred verses are supreme. Among people, the king is supreme; among waters, the ocean is supreme. Among stars, the moon is supreme; among lights, the sun is supreme. Throughout all directions, in all that exists, Among gods and all people in the world, only the Buddha is the highest. For those who seek great blessings, make offerings to the Three Jewels.

爾時，究羅檀頭婆羅門即取一小座於佛前坐。爾時世尊漸為說法，示教利喜，施論、戒論、生天之論，欲為大患，上漏為礙，出要為上，分布顯示諸清淨行。爾時，世尊觀彼婆羅門志意柔軟，陰蓋輕微，易可調伏，如諸佛常法，為說苦諦，分別顯示，說集聖諦、集滅聖諦、出要聖諦。時，究羅檀頭婆羅門即於座上遠塵離垢，得法眼淨。猶如淨潔白疊，易為受染，檀頭婆羅門亦復如是，見法得法，獲果定住，不由他信，得無所畏，而白佛言：「我今重再三歸依佛、法、聖眾，願佛聽我於正法中為優婆塞，自今已後，盡形壽不殺、不盜、不婬、不欺、不飲酒。」

> At that time, the Brahmin Jūo Tántóu took a small seat and sat before the Buddha. Then the World-Honored One gradually taught him the Dharma—instructing, illuminating, and gladdening him. He spoke on generosity, on virtue, on the heavens; he explained that desire is a great affliction, that worldly defilements are a hindrance, and that liberation is supreme—thus revealing in full the pure way of practice. Then the World-Honored One, observing that the Brahmin’s mind had become soft and receptive, his hindrances light, and that he was easy to guide—as is the constant way of all Buddhas—taught him the Noble Truth of Suffering, explaining it clearly. He taught the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering. At that moment, right there on his seat, the Brahmin Jūo Tántóu became free from dust and defilement, and attained the pure eye of the Dharma. Just as a clean, white cloth readily takes dye, so too did Jūo Tántóu the Brahmin. He saw the Dharma, attained the Dharma, reached the fruit, and dwelled in certainty. No longer relying on the faith of others, free from fear, he said to the Buddha: “Now I take refuge for the second and third time in the Buddha, the Dharma, and the Sangha. May the Buddha accept me as a lay follower in the true Dharma. From this day forward, for as long as I live, I undertake to abstain from killing, from stealing, from sexual misconduct, from false speech, and from intoxicants.”

重白佛言：「唯願世尊更受我七日請。」爾時，世尊默然受之。時，婆羅門即於七日中，手自斟酌，供佛及僧，過七日已，世尊遊行人間。

> He earnestly addressed the Buddha once more: “I sincerely hope the World-Honored One will accept my invitation for another seven days.” At that time, the World-Honored One silently accepted. Then, for those seven days, the Brahmin personally served and offered food to the Buddha and the Sangha. When the seven days had passed, the World-Honored One set out again to travel among the people.

佛去未久，時，究羅檀頭婆羅門得病命終。時，眾多比丘聞究羅檀頭供養佛七日，佛去未久，得病命終，即自念言：「彼人命終，當何所趣？」時，諸比丘詣世尊所，頭面禮足，於一面坐。「彼究羅檀頭今者命終，當生何所？」

> Not long after the Buddha had departed, the Brahmin Jūlatanḍu fell ill and passed away. At that time, many monks heard that Jūlatanḍu had made offerings to the Buddha for seven days, and not long after the Buddha left, he became ill and died. They then wondered, "Where has that person been reborn after his death?" Then, those monks went to the World-Honored One, bowed their heads at his feet, and sat to one side. They asked, "That Jūlatanḍu has now passed away. Where has he been reborn?"

佛告諸比丘：「彼人淨修梵行，法法成就，亦不於法有所觸嬈，以斷五下分結，於彼現般涅槃，不來此世。」

> The Buddha addressed the monks: "That person, having purified their spiritual practice, has fully realized the Dharma. They have not been disturbed by any phenomena, having severed the five lower fetters. They attain complete liberation right there, and will not return to this world."

爾時，諸比丘聞佛所說，歡喜奉行。

> Then, the monks heard the Buddha's teaching, and with joyful hearts, they undertook to practice it.

## 佛說長阿含經卷第十五

> The Buddha's Long Discourses, Volume 15