佛說十二遊經
The Sutra of the Buddha's Twelve Journeys
東晉西域沙門迦留陀伽譯
Translated by the Western Region Monk Kalodaka of the Eastern Jin Dynasty
昔阿僧祇劫時，菩薩為國王，其父母早喪亡，讓國持與弟，捨國行求道。遙見一婆羅門，姓瞿曇，菩薩因從婆羅門學道。婆羅門答菩薩言：「解體所著王者衣服，編髮結莎為衣，如吾所服，受吾瞿曇姓。」於是菩薩受，服衣被體，瞿曇姓；潔志入於深山，林藪嶮阻，坐禪念道。
In ancient times, countless kalpas ago, the Bodhisattva was a king. His parents had passed away early, so he relinquished the kingdom to his younger brother and left the country to seek the Path. From afar, he saw a Brahmin of the Gautama clan. The Bodhisattva then followed this Brahmin to study the Path.
The Brahmin answered the Bodhisattva, saying: "Remove the royal garments you wear. Plait your hair and weave garments of kusha grass, as I wear. Receive my Gautama surname." Thus, the Bodhisattva accepted, donned the grass garments upon his body, and took the Gautama surname. With purified resolve, he entered deep into the mountains, amidst perilous forests and thickets, and sat in meditation, contemplating the Path.
婆羅門言：「卿是王者，久在尊貴，簡於勤苦。夏可飲水，食眾果蓏；冬可還城邑，街里乞食。還其樹下，禪思勿毀。」
The Brahmin said, “You are a king, long accustomed to honor and luxury, and unacquainted with hardship. In summer you can drink water and eat various fruits; in winter you can return to the towns and streets to beg for food. Go back under your tree, practice meditation, and do not neglect this.”
菩薩其所乞食，還其國界，舉國王者下及庶民，無能識菩薩者，謂以為小瞿曇。菩薩於城外甘果園中，以作精舍，於中獨坐。
The bodhisattva, having received alms, returned to his native land. Throughout the kingdom, from the king down to the common people, none could recognize the bodhisattva, thinking him to be a young Gautama. The bodhisattva dwelled alone in a quiet hermitage within a grove of sweet-fruit trees outside the city walls.
時，國中五百大賊，劫取官物逃走，路由菩薩廬邊，蹤跡放散，遺物在菩薩舍之左右。
At that time, five hundred bandits in the kingdom robbed official property and fled. Passing by the Bodhisattva’s hut, their tracks scattered, and the stolen goods were left around the Bodhisattva’s dwelling.
明日捕賊，追尋賊者，蹤迹在菩薩舍下，因收菩薩。便將上問，謂為菩薩國中大賊，前後劫盜，罪有過死。王便勅臣下：「如此之人，法應以木貫身。」立為大標，其身血出，流下於地。
Tomorrow we shall capture the thieves, and those who pursue the thieves find their traces beneath the Bodhisattva's dwelling; thus they seize the Bodhisattva. He is then brought before the king for questioning, accused of being the great thief of the kingdom, responsible for repeated robberies, a crime deserving death. The king then commands his ministers, saying: "For such a person, the law requires that he be impaled upon a wooden stake." He is erected as a great signpost; his body bleeds, and the blood flows down upon the ground.
是大瞿曇於深山中，以天眼徹視見之，便以神足飛來問之：「子有何罪，其痛酷乃爾乎？瘡豈不傷毒，忍苦若斯？」菩薩答曰：「外有瘡痛，內懷慈心。不知何罪，橫見誅害？」大瞿曇言：「卿無子姓，當何繼嗣，忍痛如此？」菩薩答言：「命在須臾，何陳子孫？」
The Great Gautama, from deep within the mountains, saw this with his divine eye that penetrates all. He then flew to the scene through his supernatural power and asked, “What crime have you committed that your suffering is so severe? Are your wounds not painful and poisoned? How do you endure such agony?” The Bodhisattva replied, “There is external wound-pain, yet within I cherish a compassionate heart. I know not what offense I have committed to meet with this wrongful persecution.” The Great Gautama said, “You have no sons or descendants—who will carry on your line? Why endure such pain for this?” The Bodhisattva answered, “Life hangs on a fleeting moment—why speak now of sons and grandsons?”
於是國王使左右，以彊弩飛箭射而殺之。
Then the king ordered his attendants to shoot and kill them with powerful crossbows and swift arrows.
大瞿曇悲哀涕泣，下其尸，喪棺斂之。於是取土中餘血，以泥團之，各取左右持著山中。還其精舍，左面血著左器中，其右亦然。大瞿曇言：「子是道士，若其至誠，天神當使血化成人。」却後十月，左即成男，右即成女，於是便姓瞿曇氏，一名舍夷。
The great sage Gautama, with sorrowful tears, lowered the corpse, prepared the coffin, and laid it to rest. Then he took the remaining blood from the earth, formed it into clay balls, and carried them to the mountains, one in each hand. Returning to his hermitage, he placed the blood from his left hand into a vessel on the left, and the blood from his right hand into a vessel on the right. The great sage Gautama declared, "If this ascetic was sincere, the heavenly spirits will transform this blood into human beings." After ten months, the left vessel produced a boy, and the right vessel produced a girl. Thus, they were given the surname Gautama, and one was named Sheyi.
仁賢劫來，始為寶如來，釋迦越壽五百萬歲；自下二十五王，其壽三百萬歲；文陀竭王壽百萬歲，頂生王遮迦越，左髀、右髀王皆壽十萬歲；從歡喜王諸王，皆壽八萬四千歲。
From the Benevolent Sage Kalpa onward, the first was the Buddha Precious Tathagata, whose life span was five million years. The twenty-five kings that followed each lived for three million years. King Mandhata lived for one million years. The Wheel-Turning King, along with the Left Thigh King and the Right Thigh King, each lived for one hundred thousand years. From King Joyful onward, all the kings lived for eighty-four thousand years.
從惡念，遮迦越殺一牛祠祀，害命，失金輪，得銀輪，主三天下，壽萬歲；堅念王作鎧，壽五千歲，得銅輪，主二天下，主西南；喜殺王，壽二千五百歲，得鐵輪，主南天下。其王有太子，行五惡，殺一減壽千歲。
From evil thoughts, the Chakravartin king killed an ox for sacrifice, harming life, and lost the golden wheel, gaining the silver wheel, ruling over three continents, with a lifespan of ten thousand years. The steadfast king made armor, lived five thousand years, obtained the copper wheel, ruling over two continents, in the southwest. The king who delighted in killing lived two thousand five hundred years, obtained the iron wheel, ruling over the southern continent. That king had a prince who committed five evils, and for each killing, his lifespan was reduced by a thousand years.
古人有九病：寒、熱、飢、渴、生、老、病、死。婆羅門殺生祠祀，從是生四百四病。
The ancients spoke of nine fundamental afflictions: cold, heat, hunger, thirst, birth, aging, sickness, and death. But the Brahmins, through their practice of animal sacrifice in rituals, gave rise to four hundred and four specific diseases.
從師子念王，人壽轉減，壽百二十歲。從師子念王後師子意王，有八十四王，人命減，或壽八十、七十、五十、三十、二十、十歲者。於是後，有師子命車王，名白淨，是菩薩父。計菩薩身終始，并前後八萬四千遮迦越王，名瞿曇氏，純熟之姓。
From the time of King Śākyaśikhin, the human lifespan gradually decreased to one hundred and twenty years. After King Śākyaśikhin came King Śākyamati, followed by eighty-four kings. During this period, human life continued to diminish, with lifespans of eighty, seventy, fifty, thirty, twenty, or even ten years. Thereafter, there was King Śuddhodana of the Śākya clan, named Śuddhodana, who was the father of the Bodhisattva. Counting from the beginning to the end of the Bodhisattva’s life, together with the preceding and following eighty-four thousand Cakravartin kings, they are all of the Gautama lineage, a fully ripened clan.
菩薩在兜術天上，意欲下生，觀於天下，誰國可生？言：「唯白淨王家可生身。」於是，天上有樹名兜曇樹，菩薩退，坐他樹下思惟；其本樹無復精光。
The Bodhisattva was in the Tusita Heaven, intending to descend and be born. He looked over the world, wondering, "Which land is suitable for my birth?" He said, "Only the pure and virtuous house of King Suddhodana is suitable for my birth."
Then, in the heavens, there was a tree called the Tusita Tree. The Bodhisattva withdrew and sat beneath another tree to contemplate. His original tree lost all its radiance.
於是，有天問言：「菩薩何緣，捨本常坐就他樹坐？」有天子知菩薩意，答天言：「卿不知耶！今者菩薩欲下生閻浮利，觀何國可生？唯白淨家可生。」
Then, a heavenly being asked, "Why has the Bodhisattva left his usual seat to sit beneath another tree?" A celestial who understood the Bodhisattva's intention replied, "Do you not know? The Bodhisattva is about to descend and be born in Jambudvīpa. He is observing which land is suitable for his birth. Only the pure and noble family of King Śuddhodana is worthy."
於是，諸天皆言：「今菩薩下生，當何以贈送？」各設方計，言：「唯淨明天上四百四寶，奇鏤別異，各有名類，同有寶華，以為車乘。」伊羅慢龍王以為制乘，名白象，其毛羽踰於白雪山之白。象有三十三頭，頭有七牙，一牙上有七池，池上有七憂鉢蓮華，一華上有一玉女。菩薩與八萬四千天子，乘白象寶車來下。
Then, the heavenly beings all said, "Now that the Bodhisattva is descending to be born, what shall we offer as gifts?" Each devised a plan, saying, "Only the pure and bright heaven above has four hundred and four precious jewels, exquisitely carved and uniquely distinct, each with its own name and category. Together, they form a precious flower carriage as a vehicle."
The dragon king Iramana fashioned the carriage, naming it the White Elephant. Its fur and feathers surpassed the whiteness of the snow-capped mountains. The elephant had thirty-three heads, each with seven tusks. On each tusk were seven pools, and on each pool grew seven utpala lotuses. On each lotus sat a jade maiden.
The Bodhisattva, accompanied by eighty-four thousand heavenly beings, descended riding in the precious White Elephant carriage.
時，白淨王夫人中寐，見白象髣髴，寐寤惕驚，寤以告王。
At that time, the wife of King Shuddhodana was resting in her chamber. In her sleep, she saw a white elephant appear before her. Startled, she awoke from the dream and reported it to the king.
菩薩父名白淨，其父兄弟四人。白淨王有二子，其大名悉達，其小子名難陀。菩薩母名摩耶，難陀母名瞿曇彌。菩薩叔父名甘露淨王，亦有二子，長子名調達，小子名阿難。菩薩中叔名穀淨王，有二子，大子名釋摩納，小子阿那律。菩薩小叔名設淨王，有二子，大子名釋迦王，小子名釋少王。
The Bodhisattva's father was named Śuddhodana, and his father had four brothers. Śuddhodana had two sons: the elder named Siddhārtha, the younger named Nanda. The Bodhisattva's mother was named Māyā, while Nanda's mother was Gautamī.
The Bodhisattva's paternal uncle was named Amṛtodana, and he also had two sons: the elder named Devadatta, the younger named Ānanda. The Bodhisattva's second uncle was named Droṇodana, and he had two sons: the elder named Śākyamāna, the younger named Aniruddha. The Bodhisattva's youngest uncle was named Śuklodana, and he had two sons: the elder named Śākyarāja, the younger named Śākyakumāra.
迦惟羅閱國有八城，合有九百萬戶。
In the kingdom of Kapilavastu there are eight cities, altogether comprising nine million households.
調達以四月七日生，佛以四月八日生，佛弟難陀四月九日生，阿難以四月十日生。調達身長丈五四寸，佛身長丈六尺，難陀身長丈五四寸，阿難身長丈五三寸。其貴姓舍夷長一丈四尺，其餘國皆長丈三尺。
Devadatta was born on the seventh day of the fourth month, the Buddha was born on the eighth day of the fourth month, the Buddha’s brother Nanda was born on the ninth day of the fourth month, and Ānanda was born on the tenth day of the fourth month.
Devadatta’s height was one zhang, five chi, and four cun, the Buddha’s height was one zhang and six chi, Nanda’s height was one zhang, five chi, and four cun, and Ānanda’s height was one zhang, five chi, and three cun.
The noble Śākya clan members were one zhang and four chi tall, while people of other kingdoms were all one zhang and three chi tall.
菩薩外家去城八百里，姓瞿曇氏，作小王，主百萬戶，名一億王。菩薩婦家姓瞿曇氏，舍夷長者名水光。其婦母名月女。有一城居近其邊，生女之時，日將欲沒，餘明照其家，室內皆明，因字之為瞿夷，晉言明女。瞿夷者，是太子第一夫人，其父名水光長者；太子第二夫人，生羅云者，名耶惟檀，其父名移施長者；第三夫人名鹿野，其父名釋長者。以有三婦故，太子父王為立三時殿。殿有二萬婇女，三殿凡有六萬婇女，以太子當作遮迦越王故，置有六萬婇女。
The Bodhisattva’s maternal family lived eight hundred li from the city. Their clan name was Gautama, and they ruled as a minor king over a million households. The king was named King One-Hundred-Million.
The Bodhisattva’s wife’s family also bore the clan name Gautama. Her father, an elder named Shui Guang, and her mother, named Yue Nü, lived in a city near the border. When their daughter was born, the sun was about to set, but its lingering light shone upon their home, filling the rooms with brightness. Therefore, they named her Quyi, which in Jin language means “Bright Maiden.”
Quyi was the Crown Prince’s first wife. Her father was Elder Shui Guang. The Crown Prince’s second wife, who gave birth to Rahula, was named Yeweidan. Her father was Elder Yishi. The third wife was named Luye, and her father was Elder Shi.
Because the Crown Prince had three wives, his father the king built three seasonal palaces for him. Each palace was attended by twenty thousand court ladies, making sixty thousand ladies in total across the three palaces. This was done because the Crown Prince was destined to become a universal monarch.
佛以二十九出家，以三十五得道，從四月八日至七月十五日，坐樹下，為一年。二年，於鹿野園中，為阿若拘隣等說法；復為畢婆般等說法；復為迦者羅等十七人說法；復為大才長者及二才念優婆夷說法；復為正念尼揵說法；復為提和竭羅佛時四十二人說法。三年，為欝、為迦葉兄弟三人說法，滿千比丘。四年，象頭山上為龍鬼神說法。五年，於竹園中為私呵味說法。五年去未至舍衛時，舍利弗作婆羅門，有百二十五弟子，坐一樹下。
The Buddha left home at twenty-nine and attained the Way at thirty-five. From the eighth day of the fourth month to the fifteenth day of the seventh month, he sat beneath the tree, which counted as one year. In the second year, in the Deer Park, he taught the Dharma to Ājñātakauṇḍinya and others; he also taught the Dharma to Bhadrapāla and others; he further taught the Dharma to Kāśyapa and sixteen others; he also taught the Dharma to the elder Mahāprajñā and the two laywomen of mindfulness; he further taught the Dharma to the ascetic Sumanā; and he also taught the Dharma to the forty-two persons from the time of Dīpaṃkara Buddha. In the third year, he taught the Dharma to Uruvilvā-Kāśyapa, Gayā-Kāśyapa, and Nadī-Kāśyapa, the three brothers, completing a thousand bhikṣus. In the fourth year, on Mount Hastigiri, he taught the Dharma to dragons, spirits, and ghosts. In the fifth year, in the Bamboo Grove, he taught the Dharma to Sihewei. In the fifth year, before reaching Śrāvastī, Śāriputra was a brāhmaṇa with one hundred and twenty-five disciples, sitting beneath a tree.
時，目連為彌夷羅國中作承相將軍，出行見舍利弗坐樹下，便問舍利弗：「何為在此坐？」舍利弗答言：「吾欲學道。」目連言：「願以君為伴。」即遣百官、群臣還去，唯留百二十五人，二人合有二百五十人。
At that time, Maudgalyāyana served as the prime minister and general in the country of Mithilā. While traveling, he saw Śāriputra sitting beneath a tree and asked him, "Why are you sitting here?" Śāriputra replied, "I wish to practice the Way." Maudgalyāyana said, "I hope to join you as a companion." He then dismissed all the officials and ministers, retaining only one hundred and twenty-five men. Together, the two of them had two hundred and fifty followers.
舍利弗入城分衛，見佛弟子馬師比丘，問之：「為何道士，衣服不與常同？」馬師比丘答言：「吾是佛弟子。」舍利弗問言：「佛云何說法？」馬師言：「諸法從因，緣滅諸苦盡滅。」於是舍利弗便得須陀洹道，歡喜便還，報目連言：「世間有神人。」目連言：「云何說法？」舍利弗具說本末，目連便復得須陀洹道。二人便相將及弟子至佛所。未至，佛已預知，便告比丘言：「今當有二賢士，一人名智慧比丘，一人名神足比丘，須臾來到。」佛為說四諦，舍利弗七日得阿羅漢，目連以十五日得阿羅漢。
Shariputra entered the city for alms and saw the Buddha's disciple, the monk Mahākāśyapa. He asked him, "What kind of ascetic are you, whose robes are unlike the usual ones?" The monk Mahākāśyapa replied, "I am a disciple of the Buddha." Shariputra asked, "What does the Buddha teach?" Mahākāśyapa said, "All phenomena arise from causes and conditions; with the cessation of causes, all suffering ceases." Upon hearing this, Shariputra immediately attained the fruit of Stream-enterer. Overjoyed, he returned and told Maudgalyāyana, "There is a sage in the world." Maudgalyāyana asked, "What does he teach?" Shariputra explained everything in detail, and Maudgalyāyana also attained the fruit of Stream-enterer. The two then went together with their disciples to see the Buddha. Before they arrived, the Buddha, already knowing, said to the monks, "Soon, two virtuous men will come—one named the Monk of Wisdom, the other named the Monk of Supernatural Power." The Buddha taught them the Four Noble Truths. Shariputra attained Arhatship in seven days, and Maudgalyāyana attained it in fifteen days.
六年，須達與太子祇陀共為佛作精舍，作十二佛圖寺，七十二講堂，三千六百間屋，五百樓閣。七年，拘耶尼國，為婆陀和菩薩等八人說《般舟經》。八年，在柳山中，為屯真陀羅王弟說法。九年，穢澤中，為陀崛摩說法。十年，還摩竭國，為弗迦沙王說法。十一年，恐懼樹下，為彌勒說本起。十二年，還父王國，為釋氏精廬——去城八十里——為差摩竭說法；還國為父王及釋迦種說法，度八萬四千人得須陀洹道。
In the sixth year, Sudatta and Prince Jeta together built a monastery for the Buddha, constructing twelve Buddha-image temples, seventy-two lecture halls, three thousand six hundred rooms, and five hundred multi-story pavilions. In the seventh year, in the country of Kuyani, the Buddha taught the *Pratyutpanna Samadhi Sutra* to Bodhisattva Bhadrapala and seven others. In the eighth year, at Mount Willow, he taught the younger brother of King Tuntura. In the ninth year, in a marshland, he taught the Dharma to Dharmagupta. In the tenth year, he returned to the kingdom of Magadha and taught King Fushaka. In the eleventh year, under the "Tree of Fear," he taught the origin story to Maitreya. In the twelfth year, he returned to his father's kingdom. At the Shakya Monastery—located fifty miles from the city—he taught Kshama. Returning to the kingdom, he taught the Dharma to his father, King Shuddhodana, and the Shakya clan, leading eighty-four thousand people to attain the stage of Stream-Entry.
是十四國，佛十二年於中遊化說法。波斯匿王，晉言和悅；迦惟羅越，晉言妙德；舍衛國者，晉言無物不有；維耶離國者，晉言廣大，一名度生死；羅閱祇者，晉言王舍城；鳩留國者，晉言智士國；波羅奈者，晉言鹿野，一名諸佛國。
These are the fourteen kingdoms where the Buddha traveled and taught for twelve years. King Prasenajit, in Jin language, means "Harmonious and Joyful." Kapilavastu, in Jin language, means "Wondrous Virtue." The kingdom of Śrāvastī, in Jin language, means "Nothing Is Lacking." The kingdom of Vaiśālī, in Jin language, means "Vast and Great," also called "Crossing Life and Death." Rājagṛha, in Jin language, means "City of the King." The kingdom of Kuru, in Jin language, means "Land of the Wise." Vārāṇasī, in Jin language, means "Deer Park," also called "Land of All Buddhas."
閻浮提中有十六大國，八萬四千城，有八國王、四天子。東有晉天子，人民熾盛；南有天竺國天子，土地多名象；西有大秦國天子，土地饒金、銀、璧玉；西北有月支天子，土地多好馬。八萬四千城中，六千四百種人，萬種音響，五十六萬億丘聚。魚有六千四百種，鳥有四千五百種，獸有二千四百種，樹有萬種，草有八千種，雜藥七百四十種，雜香四十三種，寶有百二十一種，正寶七種。
In the land of Jambudvipa, there are sixteen great kingdoms, eighty-four thousand cities, eight royal rulers, and four celestial sovereigns. To the east is the celestial sovereign of Jin, whose people flourish in great numbers. To the south is the celestial sovereign of the Heavenly Land, whose territory is rich in famed elephants. To the west is the celestial sovereign of Da Qin, whose land abounds with gold, silver, jade, and precious stones. To the northwest is the celestial sovereign of the Yuezhi, whose country is known for its fine horses.
Among the eighty-four thousand cities, there are six thousand four hundred kinds of people, ten thousand different languages and sounds, and five hundred sixty trillion villages and settlements. There are six thousand four hundred kinds of fish, four thousand five hundred kinds of birds, two thousand four hundred kinds of beasts, ten thousand kinds of trees, eight thousand kinds of grasses, seven hundred forty kinds of medicinal herbs, forty-three kinds of blended incenses, one hundred twenty-one kinds of precious substances, and seven kinds of true treasures.
海中有二千五百國，百八十國噉五穀；三百三十國噉魚、鼈、龜、鼉。
In the ocean, there are two thousand five hundred kingdoms. One hundred and eighty of them live on the five grains, while three hundred and thirty subsist on fish, turtles, and other sea creatures.
五國王，一王主五百城。第一王名斯黎國，土地盡事佛，不事眾邪；第二王名迦羅，土地出七寶；第三王名不羅，土地出四十二種香，及白琉璃；第四王名闍耶，土地出蓽茇、胡椒；第五王名那頞，土地出白珠及七色琉璃。五大國城人，多黑短小。相去六十五萬里，從是但有海水，無有人民，去鐵圍山百四十萬里。
Five kings ruled, each governing five hundred cities. The first king was named Sili, whose land and people all served the Buddha, not following any other teaching; the second king was named Jialuo, whose land produced the seven jewels; the third king was named Buluo, whose land produced forty-two kinds of incense and white crystal; the fourth king was named Sheye, whose land produced long pepper and black pepper; the fifth king was named Na'e, whose land produced white pearls and seven-colored crystal. The people in these five great kingdoms were mostly short and dark. The distance between them was 650,000 li; beyond that, there was only ocean water, with no inhabitants, and it was 1.4 million li to the Iron Surround Mountains.
佛說十二遊經
The Buddha's Discourse on the Twelve Journeys