---
title: "賢愚經 · 30 月光王頭施品"
description: "賢愚經是北魏時期由慧覺等高僧共同翻譯編纂的一部佛教經典，屬於本緣部典籍。該經成書於5世紀，收錄了大量佛教故事，通過賢者與愚者的對比，闡述因果業報、修行解脫等佛教核心教義。全經分為十三卷，內容包含佛陀本生故事、弟子因緣及民間佛教傳說，語言通俗易懂，具有濃厚的民間文學色彩。作為漢傳佛教重要經典，賢愚經不僅是研究北魏佛教傳播的重要文獻，也對後世佛教文學、藝術產生了深遠影響，在佛教通俗教化中佔有獨特地位。"
url: "https://rushiwowen.co/en/r/cm9gs129q02aahd0wo4a59r06"
---

## 賢愚經卷第六

> Sutra of the Wise and the Foolish, Volume 6

元魏涼州沙門慧覺等在高昌郡譯

> Translated by the Monk Huijue and Others from Liangzhou of the Northern Wei Dynasty in Gaochang Prefecture

### （三一）月光王頭施品第三十丹本此品却在五卷為二十八

> Chapter 31: King Moonlight Offers His Head (Note: In the Dan edition, this chapter is placed in Volume 5 as Chapter 28)

如是我聞：

> Thus I have heard:

一時佛在毘舍離菴羅樹園中。爾時世尊告賢者阿難：「其得四神足者，能住壽一劫，吾四神足極能善修，如來今者當壽幾許？」如是至三。於時阿難為魔所迷，聞世尊教，默然不對。又告阿難：「汝可起去靜處思惟。」賢者阿難從坐而起，往至林中。阿難去後，時魔波旬來至佛所，白佛言：「世尊處世教化已久，度人周訖，蒙脫生死，數如恒沙，時年又老，可入涅槃。」於時世尊取地少土著於爪上，而告魔言：「地土為多，爪上多耶？」魔答佛言：「地土極多，非爪上土。」佛又告言：「所度眾生如爪上土，餘殘未度如大地土。」又告魔言：「却後三月，當般涅槃。」於時波旬聞說是已，歡喜而去。

> Once, the Buddha was staying in the garden of the mango grove in Vaiśālī. At that time, the World-Honored One said to the venerable Ānanda, “Those who have attained the four bases of spiritual power can live a full lifespan. I have fully cultivated these four powers. How long do you think the Tathāgata should live now?” He repeated this three times. But at that moment, Ānanda was confused by Māra. Hearing the Buddha’s words, he remained silent and did not respond. The Buddha then said to him, “You may rise and go to a quiet place to reflect.” The venerable Ānanda rose from his seat and went into the forest. After Ānanda had left, the demon Māra came to the Buddha and said, “World-Honored One, you have been teaching and transforming the world for a long time. You have guided countless beings to liberation, as numerous as the sands of the Ganges. Now you are old. It is time to enter Nirvāṇa.” At that moment, the World-Honored One took a little earth on his fingernail and asked Māra, “Which is greater: the earth, or the dirt on my nail?” Māra replied, “The earth is far greater than the dirt on your nail.” The Buddha then said, “The beings I have saved are like the dirt on my nail; those yet to be saved are like the great earth.” He then told Māra, “In three months from now, I will enter final Nirvāṇa.” Hearing this, Māra was delighted and left.

爾時阿難於林中坐，忽然眠睡，夢見大樹普覆虛空，枝葉蓊欝，花果茂盛，一切群萌靡不蒙賴，其樹功德種種奇妙，不可稱數。旋風卒起，吹激其樹，枝葉壞碎猶如微塵，滅於力士所住之地，一切群生莫不悲悼。

> At that time, Ananda was sitting in the forest when he suddenly fell asleep and had a dream. He dreamed of a great tree that spread across the entire sky, with thick branches and leaves, abundant flowers and fruits, and all living beings depended on it for shade and blessings. The tree's virtues were so many and wondrous that they could not be counted. Suddenly a whirlwind arose, violently striking the tree, shattering its branches and leaves into dust, which then scattered over the ground where strong warriors lived. All living creatures grieved and mourned without exception.

阿難驚覺，怖不自寧，又自思惟：「所夢樹者，殊妙難量，一切天下咸賴其恩，何緣遇風碎壞如是？而今世尊覆育一切，猶如大樹，將無世尊欲般涅槃？」作是念已，甚用戰懼，來至佛所，為佛作禮，而白佛言：「我向所夢如斯之事，將無世尊欲般涅槃？」佛告阿難：「如汝所言，吾後三月當般涅槃。我向問汝：『若有得四神足者能住壽一劫，吾四神足極能善修，如來今日能壽幾何？』如是滿三，而汝不對。汝去之後，魔來勸我當取涅槃，吾已許之。」

> Ananda was startled and terrified, unable to calm himself. He thought: "The tree in my dream was extraordinary, beyond measure, and all the world relied on its blessing. Why would a storm shatter it like this? The World-Honored One now nurtures and protects all beings, like a great tree—could it be that the World-Honored One wishes to enter Parinirvana?" Having thought this, he was deeply shaken and afraid. He went to the Buddha, bowed at his feet, and said, "As for what I dreamed just now, could it be that the World-Honored One wishes to enter Parinirvana?" The Buddha told Ananda, "Just as you say, I will enter Parinirvana in three months. Earlier, I asked you: 'One who has attained the four bases of psychic power is able to live for a full kalpa. I have perfected these four powers—how much longer can the Tathagata live?' I asked this three times, and you gave no answer. After you left, Mara came and urged me to attain Nirvana, and I have already agreed."

阿難聞此，悲慟迷荒，悶惱惘塞，不能自持，其諸弟子展轉相語，各懷悲悼，來至佛所。爾時世尊告於阿難及諸弟子：「一切無常，誰得常存？我為汝等應作已作，應說已說，汝等但當懃精修集，何為憂慼？無補無行。」

> Upon hearing this, Ananda was overcome with sorrow, confusion, and agitation. His heart was so clouded and uncontrolled that he could not contain himself. The other disciples passed word among themselves, each one grieving, and they gathered at the Buddha's presence. At that time, the World-Honored One said to Ananda and all the disciples: "All things are impermanent—what can possibly last forever? I have done for you what needed to be done, and spoken what needed to be spoken. Your task now is simply to practice diligently and cultivate with effort. Why indulge in sorrow? It serves no purpose and leads nowhere."

時舍利弗聞于世尊當般涅槃，深懷歎感，因而說曰：「如來涅槃，一何疾耶！世間眼滅，永失恃怙。」又白佛言：「我今不忍見於世尊而取滅度，今欲在前而入涅槃。唯願世尊當見聽許！」如是至三。世尊告曰：「宜知是時一切賢聖皆常寂滅。」時舍利弗得佛可已，即整衣服，長跪膝行，繞佛百匝，來至佛前，以若干偈讚歎佛已，捉佛兩足敬戴頂上，如是滿三，合掌侍佛，因而言曰：「我今最後見於世尊。」叉手肅敬，却行而去。將沙彌均提詣羅閱祇，至本生地；到已，即勅沙彌均提：「汝往入城，及至聚落，告國王、大臣、舊故知識、諸檀越輩來共取別。」

> Then Shariputra, hearing that the World-Honored One was about to enter Parinirvana, was deeply moved and sighed, saying, "How quickly the Tathagata enters Nirvana! The eye of the world will close, and we will lose our eternal refuge forever." He then addressed the Buddha, "I cannot bear to witness the World-Honored One's passing into cessation. I wish to enter Nirvana first. I pray the World-Honored One grants me permission!" He spoke thus three times. The World-Honored One replied, "Know that this is the right time. All sages and saints are always in tranquil cessation." Shariputra, receiving the Buddha's consent, adjusted his robes, knelt and moved on his knees, circumambulated the Buddha a hundred times, then came before the Buddha. After praising the Buddha with many verses, he took the Buddha's feet and placed them respectfully on his crown three times. Pressing his palms together, he attended the Buddha and said, "This is the last time I see the World-Honored One." With joined hands, he stepped backward respectfully and left. He took the novice Kunti to Rajagriha, to his hometown. Arriving there, he instructed the novice Kunti, "Go into the city and villages, and announce to the king, ministers, old friends, acquaintances, and patrons that they should come to bid farewell."

爾時均提禮師足已，遍行宣告：「我和上舍利弗今來在此，欲般涅槃，諸欲見者宜可時往。」爾時阿闍世王及國豪賢、檀越四輩聞均提語，皆懷慘悼，異口同音而說是言：「尊者舍利弗——法之大將，眾生之類之所親仰，今般涅槃，一何疾哉！」各自馳奔來至其所，前為作禮，問訊已竟，各共白言：「承聞尊者欲捨身命，至于涅槃，我曹等類失於恃怙。」

> Then, after Junti had bowed to his master’s feet, he went about announcing widely: “My teacher, Shariputra, has now arrived here and intends to enter nirvana. Those who wish to see him should come at once.” When King Ajatashatru, the country’s nobles and wise men, and the fourfold assembly of lay followers heard Junti’s words, they were deeply saddened. With one voice they spoke these words: “The Venerable Shariputra—a great Dharma general, cherished and revered by all beings—how suddenly he now enters nirvana!” Each of them rushed to the place where he was, bowed before him, and after paying their respects, they all said: “We have heard that the Venerable One intends to end his life and enter nirvana. We have lost our refuge and support.”

時舍利弗告眾人言：「一切無常，生者皆終，三界皆苦，誰得安者？汝等宿慶，生值佛世；經法難聞，人身難得，念懃福業，求度生死。」如是種種，若干方便，廣為諸人隨病投藥。爾時眾會聞其所說，有得初果，乃至三果，或有出家成阿羅漢者，復有誓心求佛道者。聞說法已，作禮而去。

> At that time, Shariputra said to the assembly: "Everything is impermanent. All that is born must come to an end. The triple realm is filled with suffering—who among you can find peace? Through your past good fortune, you have been born in an age when a Buddha appears. The teachings are difficult to encounter; human life is hard to obtain. Diligently cultivate virtuous actions and seek to transcend birth and death." With various skillful means like these, he tailored his guidance to the needs of each individual, like a doctor prescribing medicine according to the illness. On hearing his words, among the assembly, some attained the first fruit of enlightenment, others the third fruit, still others left home and became Arhats, and some made vows to seek full Buddhahood. After hearing the teaching, they paid their respects and departed.

時舍利弗於其後夜正身正意，繫心在前，入於初禪；從初禪起，入第二禪；從第二禪起，入第三禪；從第三禪起，入第四禪；從第四禪起，入空處定；從空處起，入於識處；從識處起，入不用處；從不用處起，入非有想非無想處；從非有想非無想處起，入滅盡定；從滅盡定起，而般涅槃。

> At that time, in the latter part of the night, Shariputra straightened his body and focused his mind, bringing his awareness to full attention. He entered the first stage of meditation; rising from the first stage, he entered the second; rising from the second stage, he entered the third; rising from the third stage, he entered the fourth. From the fourth stage of meditation, he entered the sphere of boundless space; rising from that, he entered the sphere of boundless consciousness; rising from that, he entered the sphere of nothingness; rising from that, he entered the sphere of neither perception nor non-perception. Finally, rising from that sphere, he entered the state of complete cessation. Rising from that state, he passed into final Nirvana.

時天帝釋知舍利弗已取滅度，與多天眾百千眷屬，各齎花香供養之具來至其所，側塞虛空，咸各悲叫，淚如盛雨，普散諸花，積至于膝，復各言曰：「尊者智慧深若巨海，捷辯應機，音若涌泉，戒定慧具，法大將軍，當逐如來廣轉法輪，其取涅槃，何其速哉！」城聚內外聞舍利弗已取滅度，悉齎酥油、香花供具馳走悉集，悲哀痛戀，不能自勝，各持香花而用供養。時天帝釋勅毘首羯磨合集眾寶，莊嚴高車，安舍利弗在高車上，諸天龍鬼、國王臣民侍送號咷至平博地。時天帝釋勅諸夜叉：「往大海邊，取牛頭栴檀。」夜叉受教，尋取來還，積為大𧂐，安身在上，酥油以灌，放火耶旬，作禮供養，各自還去。火滅之後，沙彌均提收師舍利，盛著鉢中，攝其三衣，擔至佛所，為佛作禮，長跪白佛：「我和上舍利弗已般涅槃，此是舍利，此是衣鉢。」

> Then Śakra, Lord of Devas, realized that Śāriputra had entered final nirvāṇa. Accompanied by many devas and hundreds of thousands of celestial beings, each carrying offerings of flowers and incense, he came to the place. They filled the sky, weeping and crying out in sorrow, their tears falling like heavy rain. They scattered flowers everywhere until they piled up knee-deep, and each said: "The Venerable One's wisdom was as deep as the great ocean, his eloquent responses swift as a gushing spring. He possessed perfect discipline, concentration, and wisdom, the great Dharma general. He followed the Thus-Come One in widely turning the wheel of the Dharma. How swiftly he has entered nirvāṇa!" Inside and outside the cities and towns, upon hearing that Śāriputra had entered final nirvāṇa, everyone rushed together carrying offerings of ghee, oil, incense, and flowers. Their sorrow and longing were overwhelming, and they could not contain themselves. Each held incense and flowers to make offerings. Then Śakra, Lord of Devas, commanded Viśvakarman to gather various treasures and adorn a grand chariot. They placed Śāriputra's body on the high chariot, and devas, dragons, spirits, kings, ministers, and common people all wept aloud as they escorted it to a flat, open ground. Then Śakra commanded the yakṣas: "Go to the seashore and fetch sandalwood from Mount Ox-head." The yakṣas received the command, quickly retrieved the sandalwood, and piled it into a great pyre. They placed Śāriputra's body upon it, poured ghee over it, and set it ablaze. After making their reverent offerings, they each departed. When the fire had died out, the novice Kuṇḍika gathered his teacher's relics, placed them in a bowl, collected his three robes, and carried them to the Buddha. He bowed to the Buddha, knelt with one knee on the ground, and said: "My preceptor Śāriputra has entered parinirvāṇa. These are his relics; these are his robes and bowl."

時賢者阿難聞說是語，悲悼憒悶，益增感切，而白佛言：「今此尊者．法大將軍已取涅槃，我何憑怙？」佛告之曰：「此舍利弗雖復滅度，其戒、定、慧、解脫、解脫知見如是法身亦不滅也。又舍利弗不但今日不忍見我取般涅槃而先滅度，過去世時亦不堪忍見於我死，而先我前死。」賢者阿難合掌白佛：「不審，世尊！往昔先前取死，其事云何？願為解說！」

> Then the wise Ananda, hearing these words, was filled with grief and distress, his sorrow deepening even further. He said to the Buddha, "Now that this venerable one, the great general of the Dharma, has entered nirvana, on whom can I rely for support?" The Buddha told him, "Although Shariputra has passed away, his cultivation of moral discipline, meditative concentration, wisdom, liberation, and the knowledge of liberation—this very Dharma-body—does not cease to exist. Moreover, Shariputra did not simply take leave of this world now because he could not bear to see me enter parinirvana; even in a past life, he was unable to endure witnessing my death and passed away before me." The wise Ananda pressed his palms together and said to the Buddha, "I do not understand, World-Honored One. What happened in that past life when he died before you? Please explain it to me!"

佛告阿難：「過去久遠無量無數不可思議阿僧祇劫，此閻浮提有一大國王，名旃陀婆羅脾晉言月光，統閻浮提八萬四千國、六萬山川、八十億聚落。王有二萬夫人婇女，其第一夫人名須摩檀晉言花施；一萬大臣，其第一者，名摩旃陀晉言大月。王有五百太子，其最大者太子名曰尸羅跋陀晉言戒賢。王所住城名跋陀耆婆晉言賢壽，其城縱廣四百由旬，金、銀、琉璃、頗梨所成，四邊凡有百二十門，街陌里巷，齊整相當。又其國中有四行樹，亦金、銀、琉璃、頗梨所成，或金枝銀葉，或銀枝金葉，或琉璃枝頗梨葉，或頗梨枝琉璃葉；有諸寶池，亦金、銀、琉璃、頗梨所成，其池底沙，亦是四寶。其王內宮周四十里，純以金、銀、琉璃、頗梨。其國豐潤，人民快樂，珍奇異妙，不可稱數。

> The Buddha told Ananda, "In the distant past, countless, unimaginable eons ago, there was a great king in this world called Candraprabha. He ruled over eighty-four thousand kingdoms, sixty thousand hills and rivers, and eight billion villages across Jambudvipa. The king had twenty thousand wives and palace ladies, with his first queen named Sumadana. He had ten thousand ministers, with his chief minister named Mahacandra. The king had five hundred princes, his eldest son named Silavara. The king dwelled in a city called Bhadrajiva, which measured four hundred yojanas in circumference. Its walls were made of gold, silver, lapis lazuli, and crystal. There were one hundred twenty gates on all sides, and its streets and lanes were orderly and well-aligned. Within the city were four rows of trees, likewise made of gold, silver, lapis lazuli, and crystal — some had gold branches with silver leaves, others silver branches with gold leaves, some lapis lazuli branches with crystal leaves, and others crystal branches with lapis lazuli leaves. There were jeweled ponds, also made of gold, silver, lapis lazuli, and crystal, with sandy bottoms of the same four treasures. The king's inner palace measured forty li around, and was entirely made of gold, silver, lapis lazuli, and crystal. The kingdom was abundant and prosperous, the people joyful and content, adorned with countless exquisite and marvelous treasures."

「爾時其王坐於正殿，忽生此念：『夫人處世，尊榮豪貴，天下敬瞻，發言無違，珍妙五欲，應意而至，斯之果報，皆由積德修福所致。譬如農夫由春廣種，秋夏豐收，春時復到，若不勤種，秋夏何望？吾今如是。由先修福，今獲妙果，今復不種，後亦無望。』作是念已，告諸群臣：『今我欲出珍妙寶藏置諸城門，及著市中設大檀施，隨其眾生一切所須，盡給與之；并復告下八萬四千諸小國土，悉令開藏，給施一切。』眾臣曰：『善！敬如王教。』即竪金幢，擊於金鼓，廣布宣令，騰王慈詔，遠近內外咸令聞知。

> At that time, the king was seated in his main hall when a thought suddenly arose in him: "Living in this world, being honored and respected by all, having everyone look up to you, your words never questioned, and all the finest pleasures of the senses coming to you effortlessly—such results come from cultivating virtue and merit. Just as a farmer who sows widely in spring will reap a rich harvest in autumn and summer, when spring comes again, if he does not plant diligently, what harvest can he expect in autumn and summer? So it is with me now. Through past acts of merit, I have obtained these fine results. If I fail to plant seeds now, I will have nothing to hope for in the future." Having thought this, he addressed his ministers: "Now I wish to bring out the precious treasures and place them at the city gates and in the marketplace, establishing a great charity. Whatever sentient beings may need, let them all be given freely. Moreover, let orders be sent to all eighty-four thousand small kingdoms, commanding them to open their treasuries and give freely to all." The ministers replied: "Excellent! We shall respectfully follow Your Majesty's decree." So they raised a golden banner, beat the golden drum, and widely proclaimed the king's compassionate decree, making it known to all far and near, within and without.

「於時，國中沙門、婆羅門、貧窮孤老、有乏短者，強弱相扶，雲趨雨集。須衣與衣，須食與食，金銀寶物、隨病醫藥，一切所須稱意與之。閻浮提內一切臣民蒙王恩澤，快樂無極，歌頌讚歎，盈於衢路。善名遐宣，流布四方，無不欽仰，慕王恩化。

> At that time, within the kingdom—monks, Brahmins, the poor, the orphaned and elderly, and all those in need—came together in droves, supporting one another, the strong helping the weak. Those who needed clothing received clothing; those who needed food received food. Gold, silver, jewels, and medicine tailored to illnesses—everything that was required was given freely, according to their wishes. Throughout Jambudvīpa, all subjects and ministers were bathed in the king's grace and kindness, experiencing boundless joy. Songs and praises filled every street and path. The king’s good renown spread far and wide, reaching every direction. There was no one who did not look up to him with admiration, longing for his benevolent rule.

「於時邊表有一小國，其王名曰毘摩斯那，聞月光王美稱高大，心懷嫉妬，寢不安席，即自思惟：『月光不除，我名不出。當設方便，請諸道士，慕求諸人，用辦斯事。』思惟是已，即勅請喚國內梵志，供設餚饍百味飲食，恭敬奉事，不失其意。經三月已，告諸梵志：『我今有憂，纏綿我心，夙夜反側，何方能釋？汝曹道士是我所奉，當思方便，佐我除雪。』諸婆羅門共白王言：『王有何憂，當見示語！』王即言曰：『彼月光王名德遠著，四遠承風，我獨卑陋，無此美稱。情志所願，欲得除之。作何方便能辦此事？』諸婆羅門聞說是語，各自言曰：『彼月光王慈恩惠澤潤及一切悲濟窮厄，如民父母，我等何心從此惡謀？寧自殺身，不能為此。』即各罷散，不顧供養。時毘摩斯那益增愁憒，即出廣募，周遍宣令：『誰能為我得月光王頭，共分國半治，以女妻之。』

> At that time, on the border there was a small kingdom. Its king, named Pimasena, heard of King Moonlight's widespread fame and great virtue. Filled with jealousy, he could not sleep peacefully at night. He thought to himself, "If I don't get rid of Moonlight, my own reputation will never shine. I must find a way—I will summon the Brahmins and seek out someone to accomplish this task." Having thought this over, he ordered that all the Brahmins in his kingdom be summoned. He provided them with lavish feasts of a hundred fine foods, attending to them with respect and never neglecting their wishes. After three months had passed, he said to the Brahmins, "I am weighed down by a worry that clings to my heart, tossing and turning day and night. How can I be released from this? You, the priests I revere, should think of a plan to help me remove this burden." The Brahmins together asked the king, "What worry does Your Majesty have? Please tell us!" The king replied, "That King Moonlight's name and virtue are renowned far and wide, winning the hearts of people from all directions. I alone am lowly and obscure, lacking such a fine reputation. My heart's deepest wish is to get rid of him. What method can accomplish this?" When the Brahmins heard this, each said to themselves, "That King Moonlight showers kindness and grace upon all, nourishing everyone with compassion, rescuing the poor and suffering. He is like a father and mother to the people. How could we ever bear to join in such an evil scheme? We would rather kill ourselves than do this." So they all dispersed, ignoring the king's patronages from then on. Pimasena grew even more distressed and angry. He then issued a widespread proclamation throughout his kingdom: "Whoever can bring me the head of King Moonlight will share the kingdom with me, ruling half the land, and will also receive my daughter in marriage."

「爾時山脇有婆羅門，名曰勞度差，聞王宣令，來應王募。王甚歡喜，重語之言：『苟能成辦，不違信誓。若能去者，當以何日？』婆羅門曰：『辦我行道糧食所須，却後七日便當發引。』時婆羅門作呪自護，七日已滿，便來辭王，王給所須，進路而去。

> At that time, at the foot of a mountain, there lived a brahmin named Laoduocha. Having heard the king's proclamation, he came forward to answer the king's call. The king was overjoyed and solemnly declared to him: "If you can accomplish this mission, I will not break my promise. But on what day will you be able to depart?" The brahmin replied: "Provide me with food and necessities for the journey, and in seven days I will set out." Then the brahmin performed protective spells to guard himself. When the seven days were complete, he came to bid the king farewell. The king provided what he needed, and he set forth on his way.

「時月光王國豫有種種變怪興現——地處處裂，抴電星落，陰霧晝昏，雷電霹靂；諸飛鳥輩於虛空中悲鳴感切，自拔羽翼；虎豹豺狼禽獸之屬自投自擲，跳踉鳴叫；八萬四千諸小國王皆夢大王金幢卒折、金鼓卒裂；大月大臣夢鬼奪王金冠。各懷愁憂，不能自寧。時城門神知婆羅門欲乞王頭，亦用憒憒，遮不聽入。時婆羅門繞城門數匝不能得前。

> At that time, in the kingdom of King Moonlight, various strange signs and portents began to appear—the earth cracked open in many places, shooting stars and lightning bolts fell from the sky, a dark fog covered the daylight, and thunder and lightning roared continuously. All kinds of birds cried out mournfully in the air, filled with such deep grief that they tore out their own feathers. Tigers, leopards, wolves, jackals, and other wild animals flung themselves about, leaping wildly and howling. The eighty-four thousand lesser kings all dreamed that the great king’s golden ceremonial banner suddenly snapped and his golden drum suddenly split. The great minister, Great Moon, dreamed that a ghost snatched the king’s golden crown. Each of them was filled with sorrow and anxiety, unable to find peace. At that time, the city gate god, knowing that the Brahmin intended to beg for the king’s head, was also distressed and blocked the gate, refusing to let him enter. The Brahmin circled the city gate many times but could not get in.

「首陀會天知月光王以此頭施，於檀得滿，便於夢中而語王言：『汝誓布施，不逆眾心，乞者在門，無由得前。欲為施主，事所不然。』王覺愕然，即勅大月大臣：『汝往諸門，勅勿遮人。』大月大臣往到城門，時城門神即自現形白大月言：『有婆羅門從他國來，懷挾惡心，欲乞王頭，是以不聽。』大臣答言：『若有此事，是為大災。然王有教，理不得違，當奈之何？』時城門神便休不遮，大月大臣即自思惟：『若此婆羅門必乞王頭，當作七寶頭，各五百枚，用貿易之。』即勅令作。

> The heaven of the Suddhavasa gods knew that King Moonlight had perfected his gift offering by giving his head. So they spoke to the king in a dream, saying: "You have vowed to give without denying anyone. But the beggar at your door cannot even approach you. If you wish to be a true giver, this is not the right way." The king woke up startled and immediately commanded Minister Great Moon: "Go to all the gates and order that no one be stopped." So Minister Great Moon went to the city gates. There the city gate god appeared in person and said to him: "There is a brahmin who has come from another country with evil intentions. He wants to beg for the king's head, which is why I have not allowed him in." The minister replied: "If there is such a thing, this is a great disaster. But the king has given his orders, and we cannot disobey. What can we do?" So the city gate god stopped blocking the entrance. Then Minister Great Moon thought to himself: "If this brahmin is determined to beg for the king's head, I will have seven jeweled heads made, five hundred of each type, to exchange for it." Immediately he ordered them to be made.

「時婆羅門徑至殿前，高聲唱言：『我在遐方聞王功德——一切布施不逆人意，故涉遠來，欲有所得。』王聞歡喜，迎為作禮問訊：『行道不疲極耶？隨汝所願，國城、妻子、珍寶、車乘、輦輿、象馬、七寶、奴婢、僕使，所有欲得，皆當與之。』婆羅門言：『一切外物雖用布施，福德之報未為弘廣，內身布施其福乃妙。我故遠來，欲得王頭，若不辜逆，當見施與。』王聞是語，踊躍無量。婆羅門言：『若施我頭，何時當與？』王言：『却後七日，當與汝頭。』

> Then the Brahman came directly before the palace hall and proclaimed loudly: "I have heard from distant lands of the King’s virtue—that he gives all things freely, never turning away anyone in need. So I have traveled far to seek a gift." The King, hearing this with joy, welcomed him, bowed in greeting, and asked: "Has your journey not wearied you? Whatever you wish for—lands, cities, wife, children, jewels, carriages, palanquins, elephants, horses, the seven treasures, servants, and attendants—you shall have them all, for nothing is denied you." The Brahman replied: "Though giving away external things brings great merit, the reward is not yet vast. Giving away one’s own body brings profound blessings. That is why I have come such a distance: I seek the King’s head. If you do not begrudge it, please grant it to me." Upon hearing these words, the King rejoiced immensely. The Brahman then asked: "If you grant me your head, when shall it be given?" The King answered: "In seven days from now, I shall give you my head."

「爾時大月大臣擔七寶頭來用曉謝，腹拍其前，語婆羅門言：『此王頭者，骨肉血合，不淨之物，何用索此？今持爾所七寶之頭以用貿易，汝可取之，轉易足得終身之富。』婆羅門言：『我不用此，欲得王頭，合我所志。』時大月大臣種種諫曉，永不迴轉，即時憤感心裂七分，死於王前。

> Then at that time, the minister Great Moon carried a head made of the seven jewels and offered it to apologize, kneeling and placing it in front of the brahmin, saying: "This king's head is merely flesh, blood, and bones—an impure thing. Why do you want it? Take this head of the seven jewels instead. If you trade it, you will have enough wealth to last a lifetime." The brahmin replied: "I don't want this. I want the king's head, for that is what I seek." Then the minister Great Moon tried every way to persuade and advise him, but the brahmin never turned back. In an instant, overcome with grief and anger, his heart split into seven pieces, and he died in front of the king.

「於時，其王勅語臣下乘八千里象，遍告諸國言：『月光王却後七日當持其頭施婆羅門，若欲來者，速時馳詣。』爾時八萬四千諸王絡繹而至，咸見大王，腹拍王前，『閻浮提人賴王恩澤，各得豐樂，歡娛無患。云何一旦為一人故，永捨眾庶，更不矜憐？唯願垂愍，莫以頭施！』一萬大臣皆身投地，腹拍王前，『唯見哀愍矜恤我等，莫以頭施，永見捐棄！』二萬夫人亦身投地，仰白王言：『莫見忘捨，唯垂蔭覆！若以頭施，我等何怙？』五百太子啼哭王前：『我等孤幼，當何所歸？願見愍念，莫以頭施！長養我等，得及人倫。』

> Then the king commanded his ministers to mount an eight-thousand-league elephant and proclaim throughout all lands: "In seven days, King Moonlight will give his head to a Brahmin. If anyone wishes to come, let them hasten at once." At that time, 84,000 kings arrived one after another. Upon seeing the great king, they prostrated themselves before him, saying: "All people in Jambudvipa rely on your majesty's grace; each enjoys abundance and happiness, living in joy without misfortune. How could you, for the sake of one person, suddenly abandon the multitude forever and show them no more compassion? We beg you, take pity and do not give away your head!" Ten thousand ministers also threw themselves to the ground, prostrating before the king: "We implore you to have mercy and care for us—do not give away your head and abandon us forever!" Twenty thousand consorts likewise fell to the ground, looking up to the king and pleading: "Do not forget and forsake us—we beg you to continue shielding us! If you give away your head, what refuge will we have?" Five hundred princes wept before the king, saying: "We are still young and helpless—where will we turn? We beg you to think of us with compassion and not give away your head! Please raise us until we can stand among people."

「於是大王告諸臣民、夫人、大子：『計我從本受身已來，涉歷生死由來長久。若在地獄，一日之中生而輙死，棄身無數，經歷灰河、鐵床、沸屎、火車、炭坑及餘地獄，如是等身，燒刺煮炙，棄而復棄，永無福報；若在畜生，更相食噉，或人所殺，身供眾口，破壞消爛，亦復無數，空棄此身亦無福報；或墮餓鬼，火從身出，或為飛輪，來截其頭，斷而復生，如是無數，如是殺身亦無福報；若生人間，諍於財色，瞋目怒盛，共相殺害，或興軍對陣，更相斫截，如是殺身亦復無數，為貪恚癡恒殺多身，未曾為福而捨此命。今我此身種種不淨，會當捐捨，不能得久；捨此危脆穢惡之頭，用貿大利，何得不與？我持此頭施婆羅門，持是功德，誓求佛道，若成佛道，功德滿具，當以方便度汝等苦。今我施心垂欲成滿，慎莫遮我無上道意！』一切諸王臣民、夫人、太子聞王語已，默然無言。

> Then the king addressed his ministers, subjects, queen, and crown prince, saying: "From the very beginning, I have received a physical body and passed through the cycle of birth and death for an immeasurably long time. If I fell into hell, I would be born and die countless times in a single day, abandoning my body over and over again — passing through pits of ash, iron beds, boiling feces, fire chariots, charcoal pits, and other hells. Bodies like these, burned, pierced, boiled, and roasted, are cast aside again and again, bringing no blessing at all. If I was born among animals, I was devoured by other creatures, or killed by humans, my body serving as food for many mouths, rotting and disintegrating endlessly. Such bodies are also wasted, bringing no blessing. Or if I fell into the realm of hungry ghosts, fire would blaze from my body, or a flying wheel would cut off my head — severed and regrown, severed and regrown, again and again without end. This destruction of bodies, too, brings no blessing. If I was born in the human world, I would fight over wealth and beauty, glaring with rage, killing each other, or marching onto battlefields to slash and behead one another. Thus I have killed countless bodies again and again. For greed, anger, and delusion, I have constantly destroyed many bodies, but never once have I sacrificed this life for the sake of goodness. Now this very body of mine is contaminated with all sorts of impurities, and the day will surely come when it must be discarded — it cannot last forever. So why should I not give away this fragile, filthy head in exchange for a great gain? I offer my head to this Brahmin. Through the merit of this act, I vow to seek Buddhahood. If I achieve Buddhahood and perfect my merit, I will use skillful means to rescue you all from your suffering. Right now, my mind of giving is on the verge of reaching fulfillment — do not stand in the way of my supreme spiritual resolve!" Upon hearing the king's words, all the kings, ministers, subjects, queen, and crown prince fell silent.

「爾時大王語婆羅門：『欲取頭者，今正是時。』婆羅門言：『今王臣民大眾圍遶，我獨一身，力勢單弱，不堪此中而斫王頭，欲與我者，當至後園。』爾時大王告諸小王、太子、臣民：『汝等若苟愛敬我者，慎勿傷害此婆羅門！』作此語已，共婆羅門入於後園，時婆羅門又語王言：『汝身盛壯，力士之力，若遭斫痛，儻復還悔。取汝頭髮堅繫在樹，爾乃然後能斫取耳。』時王用語，求一壯樹，枝葉欝茂，堅固欲繫，向樹長跪，以髮繫樹，語婆羅門：『汝斫我頭，墮我手中，然後於我手中取去。今我以頭施汝，持是功德，不求魔、梵及天帝釋、轉輪聖王三界之樂，用求無上正真之道，誓濟群生，至涅槃樂。』

> Then the king said to the Brahmin, "If you wish to take my head, now is the time." The Brahmin replied, "Now, O king, you are surrounded by your ministers and people. I am alone and weak in strength—I cannot cut off your head here. If you wish to give it to me, let us go to the rear garden." At that, the king said to his princes, ministers, and people, "If you truly love and respect me, take care not to harm this Brahmin!" Having said this, he went with the Brahmin into the rear garden. There the Brahmin said to the king, "Your body is in its prime, with the strength of a strongman. If you suffer the pain of being cut, you might yet regret it. Let me tie your hair firmly to a tree, and then I can cut it off." The king agreed. He found a sturdy tree with lush branches and leaves, knelt before it, tied his hair to it, and said to the Brahmin, "When you cut off my head, let it fall into my hands, and then take it from there. Now I give you my head. With this merit, I seek not the realms of Māra, Brahmā, Śakra, or a wheel-turning king, nor the pleasures of the three worlds. I seek only the supreme, true path, vowing to deliver all beings and guide them to the bliss of Nirvāṇa."

「時婆羅門舉手欲斫，樹神見此，甚大懊惱，『如此之人，云何欲殺？』即以手搏婆羅門耳，其項反向，手脚繚戾，失刀在地，不能動搖。爾時大王即語樹神：『我過去已來，於此樹下，曾以九百九十九頭以用布施，今施此頭，便當滿千，捨此頭已，檀便滿具。汝莫遮我無上道心。』爾時樹神聞王是語，還使婆羅門平復如故，時婆羅門便從地起，還更取刀，便斫王頭，頭墮手中。

> Then the Brahmin raised his hand to strike. The Tree Spirit, witnessing this, was filled with great sorrow and thought, "How could someone want to kill such a person?" With its hand, the Tree Spirit seized the Brahmin's ear, turning his neck backwards, twisting his arms and legs, causing the knife to fall to the ground, rendering him completely immobile. At that moment, the Great King said to the Tree Spirit: "In the past, under this very tree, I have already offered nine hundred and ninety-nine heads as gifts. Now, by offering this head, I will complete a thousand. Once I give up this head, my perfection of generosity will be fully achieved. Please do not obstruct my aspiration for the supreme path." When the Tree Spirit heard the king’s words, it restored the Brahmin to his normal state. Then the Brahmin rose from the ground, picked up the knife again, and cut off the king’s head, which fell into his hands.

「爾時天地六反震動，諸天宮殿搖動不安，各懷恐怖，怪其所以，尋見菩薩為一切故捨頭布施，皆悉來下，感其奇特，悲淚如雨，因共讚言：『月光大王以頭布施，於檀波羅蜜今便得滿。』是時音聲普遍天下。

> At that moment, the earth quaked in six ways, and the celestial palaces trembled unsteadily, causing the gods to become afraid. Startled and unsure why this was happening, they looked down and saw the Bodhisattva giving away his head for the sake of all beings. Deeply moved by this extraordinary act, they descended from their palaces, weeping tears of sorrow like rain. Together they praised him, saying: "Great King Moonlight, by giving away your head, you have now perfectly fulfilled the perfection of generosity." Their voices then spread throughout the world.

「彼毘摩羨王聞此語已，喜踊驚愕，心擗裂死。時婆羅門擔王頭去，諸王臣民、夫人、太子已見王頭，自投于地，同聲悲叫，絕而復甦；或有悲結吐血死者，或有愕住無所識者，或自剪拔其頭髮者，或復爴裂其衣裳者，或有兩手爴壞面者，啼哭縱橫，宛轉于地。

> When King Bimaxian heard these words, he was at once overjoyed and utterly astonished. His heart shattered, and he died on the spot. The Brahmin then carried away the king’s head. When the king’s ministers, subjects, queen, and crown prince saw the king’s head, they fell to the ground, crying out in shared grief, their wails so intense that some who had fainted revived only to faint again. Some were so overcome with sorrow that they vomited blood and died. Others stood frozen in shock, completely senseless. Some tore at their own hair, while others ripped their garments to shreds. Still others clawed at their faces with both hands, weeping and wailing uncontrollably, rolling and writhing on the ground.

「時婆羅門嫌王頭臭，即便擲地，脚蹋而去。或復有人語婆羅門：『汝之酷毒劇甚乃爾！既不中用，何乃索之？』于時婆羅門進道而去，人見便責，無給食者，飢餓委悴，困苦極理。道中有人因問消息，知毘摩羨王已復命終，失於所望，懊惱憒憒，心裂七分，吐血而死。毘摩羨王及勞度差命終皆墮阿鼻泥犁，其餘臣民思念王恩，感結死者，皆得生天。

> At that time, the Brahmin found the king's head foul-smelling and threw it to the ground, then trampled it with his feet and walked away. Someone said to him, 'Your cruelty is extreme! If it's of no use, why did you even ask for it in the first place?' As the Brahmin went on his way, people who saw him berated him, and no one would give him food. He became haggard with hunger, suffering to the utmost. On the road, someone asked him what had happened and learned that King Vimamsa had already died. The Brahmin, disappointed and frustrated, in anguish, had his heart split into seven pieces and died vomiting blood. Both King Vimamsa and the Brahmin Radoksha fell into the Avici hell after death. The other ministers and commoners, recalling the king's kindness and dying of grief, were reborn in heaven.

「如是，阿難！欲知爾時月光王者，今我身是；毘摩羨王，今波旬是；時勞度差婆羅門者，今調達是；時樹神者，今目連是；時大月大臣者，今舍利弗是。當於爾時不忍見我死，而先我前死，乃至今日不忍見我入於涅槃，而先滅度。」

> "Thus, Ānanda, you should know that the Moonlight King of that time is none other than me. The King Pimoxian is now Māra. The Brahmin Laoducha is now Devadatta. The tree spirit is now Moggallāna. The minister Great Moon is now Shariputra. At that time, unable to bear seeing me die, he chose to die before me. Even now, unable to bear seeing me enter Nirvāṇa, he has passed into Parinirvāṇa first."

佛說是已，賢者阿難及諸弟子聞佛所說，悲喜交集，異口同音，咸共嗟歎如來功德奇特之行，咸共專修，有得四道果者，有發無上正真道意者，皆大歡喜，敬戴奉行。

> The Buddha having spoken thus, the Venerable Ananda and all the disciples, having heard the Buddha's words, were filled with a mixture of sorrow and joy. With one voice, they praised the Tathagata's wondrous and extraordinary conduct, and all devoted themselves to cultivation. Some attained the four fruits of the path, while others aroused the aspiration for unsurpassed, perfect enlightenment. All were filled with great joy, revered and faithfully put into practice.

## 賢愚經卷第六

> Sutra of the Wise and the Foolish, Volume 6

### （三二）快目王眼施緣品第二十七

> Chapter 27: King Fast-Eyes Gives His Eyes

如是我聞：

> Thus I have heard:

一時佛在舍衛國祇樹給孤獨園。爾時世尊大眾圍遶而為說法，城中人民樂聽法者往至佛所，前後相次。時城中有盲婆羅門坐街道邊，聞多人眾行步駛疾，即問行人：「此多人眾，欲何所至？」行人答曰：「汝不知耶？如來出世，此難值遇，今在此國敷演道化，我等欲往聽其說法。」

> Once, the Buddha was staying in the Jeta Grove, in the Garden of the Benefactor of the Orphans and the Solitary, in the kingdom of Shravasti. At that time, the World-Honored One was teaching the Dharma, surrounded by a large assembly. The people of the city who loved to hear the Dharma went to where the Buddha was, one after another. Now, in the city there was a blind Brahmin who sat by the roadside. He heard the sound of many people walking quickly, so he asked them, "Where are all these people going?" The people replied, "Don't you know? The Tathagata has appeared in the world— such a rare event! He is now in this country, spreading the Way and teaching the Dharma. We are going to hear him speak."

此婆羅門而有一術，眾生之中，有八種聲，悉能別識，知其相祿。何謂八種？一曰烏聲，二曰三尺烏聲，三曰破聲，四曰鴈聲，五曰鼓聲，六曰雷聲，七曰金鈴聲，八曰梵聲。其烏聲者，其人受性，不識恩養，志不廉潔；三尺烏聲者，受性凶暴，樂為傷害，少於慈順；其破聲者，男作女聲，女作男聲，其人薄德，貧窮下賤；其鴈聲者，志性勦了，多於親友，將接四遠；其鼓聲者，言辭辯捷，解釋道理，必為國師；其雷聲者，智慧深遠，散析法性，任化天下；金鈴聲者，巨富饒財，其人必積千億兩金；其梵聲者，福德彌高，若在家者，作轉輪聖王，出家學道，必得成佛。

> This Brahmin possessed a special skill: among all beings, he could distinguish eight types of voices and understand what fortune they foretold. What are these eight? First, the Crow Voice; second, the Two-Foot Crow Voice; third, the Broken Voice; fourth, the Goose Voice; fifth, the Drum Voice; sixth, the Thunder Voice; seventh, the Golden Bell Voice; and eighth, the Brahma Voice. Those with the Crow Voice are ungrateful by nature, with no integrity or purity. Those with the Two-Foot Crow Voice are violent and cruel by nature, delighting in harming others and lacking kindness and obedience. Those with the Broken Voice speak as a man with a woman's voice, or as a woman with a man's voice. Such people are of meager virtue, poor, and of low status. Those with the Goose Voice have a sharp and clear temperament; they have many good friends and connections near and far. Those with the Drum Voice are eloquent and quick-witted, skilled at explaining principles, and will surely become a teacher to the nation. Those with the Thunder Voice possess profound wisdom, can analyze the true nature of reality, and are fit to teach and guide the entire world. Those with the Golden Bell Voice will be immensely wealthy, amassing thousands of millions of ounces of gold. Those with the Brahma Voice have exceedingly high merit and virtue. If such a person remains a householder, they will become a Wheel-Turning Sage King; if they leave home to pursue the path, they will surely attain Buddhahood.

時婆羅門語行路人：「我能識別人之語聲，若實是佛，當有梵音。汝可將我往至其所，當試聽之，審是佛不。」時行路人因牽將往。漸近佛所，聞佛說法梵音具足，深遠流暢，歡喜踊躍，兩目得開，便得見佛紫磨金色、三十二相，明朗如日，即時禮佛，喜慶無量。佛為說法，志心聽受，即破二十億惡，得須陀洹；已得慧眼，便求出家。佛言：「善來！」便成沙門，佛重方便廣為說法，即復尋得阿羅漢果。

> At that time, the Brahmin said to the passerby, "I can recognize a person's voice. If someone is truly the Buddha, his voice will have the quality of Brahma. Take me to him so that I may listen and verify for myself." The passerby then led him along. As they drew closer to the Buddha, he heard the Buddha's voice—perfect, profound, and flowing with Brahma-like resonance. Filled with joy, he leapt up, and his eyes suddenly opened. He found himself able to see the Buddha's manifestation: a golden complexion, the thirty-two marks of a great being, shining brightly like the sun. He immediately prostrated himself before the Buddha, feeling boundless happiness. The Buddha then gave him teachings, which he listened to with full attention. At once, he overcame two billion defilements and attained the fruit of Stream-Entry. Having gained the eye of wisdom, he then requested to become a monastic. The Buddha said, "Welcome," and he became a monk. The Buddha skillfully and extensively taught him further, and he soon attained the fruit of Arhatship.

一切眾會莫不奇怪。賢者阿難從座而起，長跪叉手而白佛言：「世尊出世實多饒益，拔濟盲冥，恩難稱極。此婆羅門一時之中肉眼既開，慧眼清淨，佛於此人恩何隆厚！」

> Everyone in the assembly was astonished. The venerable Ananda rose from his seat, knelt upright with palms together, and said to the Buddha: "World-Honored One, your appearance in the world brings countless benefits, rescuing those who are blind and confused, with a kindness beyond measure. This brahmin, in a single moment, had both his physical eyes opened and his wisdom eye purified. How profound is your grace toward this man!"

佛告阿難：「吾與其眼，不但今日，過去世時，亦復與眼。」

> The Buddha said to Ananda, "I gave him my eyes not only in this life, but in a past life as well."

阿難重白：「不審世尊過去與眼其事云何？唯願垂哀，具為解說！」

> Ananda asked once more, "I am not clear about the matter of the eyes in the past that the World-Honored One spoke of. Please, in your compassion, explain it fully to me!"

佛告阿難：「過去久遠無量無數不可思議阿僧祇劫，此閻浮提有一大城，名富迦羅拔，時有國王，名須提羅此言快目，所以名之為快目者，其目明淨，清妙無比，徹覩墻壁，視四十里，以是故立字號曰快目。領閻浮提八萬四千國、六萬山川、八十億聚落。王有二萬夫人婇女、一萬大臣、五百太子，其第一太子名尸羅拔陀提此言戒賢。王有慈悲，愍念一切，養育民物，猶如慈父，化導以善，民從其度，風時雨順，四氣和適，其國豐樂，群生蒙賴。爾時其王退自思惟：『我因宿福，今為人主，財寶五欲，富有四海，發言化下，如風靡草。今世會用，更無紹續，恐我來世窮苦是分。譬如耕夫春日多種，秋夏收入，所得必廣，復遭春時，若當懶惰，來秋於穀何望？是以我今於諸福田及時廣種，不宜懈怠。』即告群臣：『出我庫藏金銀珍寶、衣被、飲食所須之具，著諸城門及積市中，徧行宣令：「一切人民有所乏者，皆悉來取。」并復告下八萬四千國，亦令開藏，施給一切。』時諸群臣奉受王教，即竪金幢，擊大金鼓，謄王慈教徧閻浮提。閻浮提人——沙門、婆羅門、孤貧困厄、年老、疾病，有所欲得，稱意而與，一切人情賴王慈澤，安快自娛，無復憂慮，歌頌讚歎，皆稱王德。

> The Buddha said to Ananda: "In the distant past, countless and inconceivable eons ago, there was a great city in Jambudvipa called Fukara. At that time, the king there was named Sutira \[note: meaning "Bright Eyes"\]. He was called Bright Eyes because his eyes were clear and pure, supremely wonderful, able to see through walls and for forty leagues. Thus he was given this title. He ruled the eighty-four thousand kingdoms of Jambudvipa, sixty thousand mountains and rivers, and eighty billion settlements. The king had twenty thousand consorts and ladies-in-waiting, ten thousand ministers, and five hundred princes. His eldest prince was named Silabhadra \[note: meaning "Virtuous and Wise"\]. The king was compassionate, caring for all beings and nurturing the people like a loving father. He guided them with goodness, and the people followed his ways. The seasons were harmonious, the winds and rains timely, and the country prospered in peace, with all beings benefiting. "Then the king reflected: 'Through the good fortune of past lives, I am now a human ruler, enjoying wealth, treasure, and sensual pleasures, possessing all that lies within the four seas. My words guide the people as easily as the wind bends the grass. Yet these present blessings will not endure. I fear that in future lives I may be destitute. It is like a farmer—if he sows many seeds in spring, he will reap a great harvest in autumn and summer. But if he is lazy at planting time, what hope has he for next autumn's crop? Therefore, I must now plant seeds of virtue in every field of merit, without laziness.' So he announced to his ministers: 'Open my treasuries of gold, silver, jewels, robes, food, drink, and all necessities. Place them at the city gates and in the markets. Proclaim to all: "Let anyone who lacks anything come and take what they need!" And also send orders to the eighty-four thousand kingdoms, commanding them to open their treasuries and give to all beings.' "The ministers obeyed the king's command. They raised a golden banner, struck a great golden drum, and spread the king's compassionate proclamation throughout Jambudvipa. All the people of Jambudvipa—monastics, Brahmins, orphans, the poor, the destitute, the old, and the sick—received whatever they wished. Everyone relied on the king's kindness, living in peace and happiness, free from worry. They sang praises and extolled the king's virtue."

「爾時邊裔有一小國，其王名曰波羅陀跋彌，恃遠慠慢，不賓王化，又其治政，五事無度；受性倉卒，少於思慮；躭荒色欲，不理國政；國有忠賢，不往諮稟；邊境之土，役使煩倍；商賈到國，稅奪過常。

> At that time, there was a small border kingdom whose king was named Poluotubami. Relying on his distant location, he grew arrogant and refused to submit to royal authority. His governance was marred by five excessive behaviors: he was impulsive and lacking in thoughtful consideration; he indulged in sensual pleasures and neglected state affairs; he failed to seek counsel from loyal and wise ministers; he imposed doubled burdens on the people of the borderlands; and he levied excessive taxes on merchants arriving in his kingdom.

「彼王有臣，名勞陀達，聰明智略，明識道理，覩其違度，前諫王曰：『王有五事不能安國，必招禍患，恐是不久。儻不忌諱，聽臣說之。』王曰：『便道。』尋長跪白王：『受性倉卒，少於思慮，事大不當，必致後悔；王躭荒色欲，不理國事外有枉滯，理情無處；國有忠賢，不往諮稟，則不防慮未然之事；邊土之民，役調煩劇，則思違背賓屬他國；商賈稅奪，違於常度，惡憚行來，寶貨猛貴。有此五事亡國之兆，願王易操，與民更始。須提羅王恩慈廣普，閻浮提人咸蒙慧澤；我曹此國獨不恭順，幽遐之民不蒙其潤。願王降意，還相承奉，便可子孫食祿長久！』

> That king had a minister named Laotuoda, who was intelligent, wise, and understood principle. Seeing the king's transgressions, he stepped forward and advised the king, "There are five things Your Majesty does that cannot bring stability to the kingdom and will surely invite disaster. I fear it will happen soon. If it is not offensive, let me speak them." The king said, "Say on." The minister immediately knelt and said: "Your Majesty is impulsive and lacking in thought. Acting hastily in major matters will inevitably lead to regret. You indulge in sensual pleasures and neglect state affairs; people outside suffer injustice and have nowhere to seek justice. There are loyal and wise officials, but you do not consult them, so you cannot foresee or prevent future troubles. When border peoples are overburdened with heavy taxes and forced labor, they will rebel and pledge allegiance to other kingdoms. When merchants’ taxes are seized beyond proper limits, they are afraid to travel for trade, causing precious goods to become wildly expensive. These five things are the signs of a nation's ruin. I beg Your Majesty to change your ways and start anew with the people. King Suṭīroṇa is widely compassionate and kind; all people in Jambudvīpa benefit from his wisdom and grace. Only this kingdom is still unsubmissive to him, and the people in remote places do not receive his blessings. I pray Your Majesty will humble your heart, return to serving him, and then your children and grandchildren can enjoy long-lasting prosperity and office."

「波羅陀跋彌聞此臣語，心恚作色，不從其言。臣勞陀達益生瞋憒，能自心念：『我見王治政匡化不周，表貢忠誠，望相扶輔，反更怒盛，不從我言。言既不用，儻復見殺，當就除之，為民去患。』謀未及就，事已發露，王合兵眾欲往誅討。

> When Boluotobami heard what the minister said, he grew angry and his face darkened, refusing to heed the advice. The minister Laotuoda became even more agitated and resentful, thinking to himself: "I saw that the king's governance and rule were flawed, so I offered my loyal counsel, hoping to assist and correct him. Instead, he only grew more furious and rejected my words. Since my advice has no use and I might even be killed for it, I should get rid of him to remove this scourge from the people." But before he could carry out his plan, the matter was exposed. The king assembled his army and set out to punish and eliminate him.

「時勞陀達知王欲收，即便乘疾馬逃走而去，兵眾尋逐。彼勞陀達素善射術，又知人身著射應死處凡有十八，兵眾雖逮，不敢能近。逕得徹到富迦羅拔國，見快目王，拜問訊訖，共王談對，事事得理，王即善之，立為大臣；漸得親近，具以來事以用啟聞，王聞是已，問群臣言：『彼之國土不屬我耶？』群臣答曰：『悉屬大王，但恃遐遠，不來賓附。』勞陀達言：『彼波羅陀跋彌頑嚚凶闇，縱逸荒迷，不識禮度，憑遠守謬，不承王命；彼民惡厭，視之如怨。與臣兵馬，自往降伏。』王聞其語，即然可之，告下諸國，選擇兵眾，剋日都集，往彼波羅陀跋彌王國。

> At that time, Thoradatta knew that the king intended to capture him, so he immediately mounted a swift horse and fled. The army gave chase. Thoradatta was skilled in archery, and he knew that there were eighteen fatal spots on the human body where an arrow would kill. Although the troops caught up, they dared not approach him. He managed to escape all the way to the kingdom of Ruchirakuta. There he met King Suvarnacaksus, paid his respects, and conversed with the king on all matters, speaking sensibly. The king approved of him and appointed him a minister. Gradually gaining the king's trust, he eventually told the king the whole story. Upon hearing this, the king asked his ministers, "Is that kingdom not subject to me?" The ministers replied, "It is all under Your Majesty's domain, but they rely on their distant location and refuse to pay homage." Thoradatta said, "That King Paratardatta is stubborn, foolish, and arrogant. He indulges in dissipation, recognizes no propriety, clings to his remote position and his errors, and refuses to obey Your Majesty's command. His people despise him and regard him as a curse. Grant me troops and horses, and I myself will go to subdue him." Upon hearing this, the king agreed. He issued orders to the various states, selected troops, set a date for their assembly, and marched toward the kingdom of King Paratardatta.

「爾時波羅陀跋彌比國之王遣人語之：『閻浮提內都勅發兵當集汝國；汝快晏然而安坐耶？』波羅陀跋彌聞是消息，愁悶迷憒，莫知所如，著垢黑衣，坐黑闇所。有輔相婆羅門來至其所，問其意故：『王有何憂，願見示語！』波羅陀跋彌王曰：『卿不聞乎？前勞陀達逃突至彼快目王邊，因相發起，令快目王悉發八萬四千諸國兵眾欲來攻我。若當來者，便滅我國。』其輔相曰：『當令群臣試共議之。』即合共議，各各異計，共輔相言：『我聞快目王自誓布施，唯除父母不以施耳，其餘一切不逆來意。今此國中有盲婆羅門，當勸勉之往乞王眼，若能得者，軍兵足却。』王聞是語，即然可之，尋遣輔相，往求曉之。

> At that time, the king of the country of Baladvapāmi sent a messenger to say to him: "A decree has gone out throughout Jambudvīpa to raise troops and gather them at your kingdom. How can you sit here in comfort and ease?" Upon hearing this news, King Baladvapāmi became troubled, confused, and distressed, not knowing what to do. He dressed in a black robe and sat in a dark place. Then a Brahmin minister came to him and asked the reason, saying: "Great King, what is troubling you? I beg you to tell me." King Baladvapāmi replied: "Have you not heard? That runaway slave Lauḍadatta has fled to the side of King Su-dāna (Quick Eye), and through his instigation, King Su-dāna has mobilized the armies of all eighty-four thousand kingdoms to attack us. If they come, they will destroy my nation." The minister said: "Let us convene the ministers and advisors to discuss this matter." So they gathered together, each offering different suggestions. Finally, the minister said: "I have heard that King Su-dāna has vowed to give freely, sparing only his parents—everything else he gives without hesitation to anyone who asks. Now, there is a blind Brahmin in this kingdom. We should encourage him to go and beg for the king's eyes. If he can obtain them, the invading army can be turned back." Hearing this, the king agreed. He immediately dispatched the Brahmin minister to seek out the blind Brahmin and inform him of the plan.

「輔相即時遣人往喚，尋使來而告之曰：『今有國事欲相勞苦，願垂留意，共相佐辦。』婆羅門言：『我今盲冥，竟何所能而相佐辦？』輔相又曰：『須提羅王欲合兵眾來伐我國，若當來者，我等強壯雖能逃避，猶憂殘戮，況汝無目能得脫耶？彼王有誓：「一切布施隨人所須，不逆人意。」往從乞眼，庶必得之。若得其眼，兵眾可息。此事苟辦，當重募汝。』婆羅門言：『今我無見，此事云何？』王重勸勉：『我當遣人將護汝往。』即給道糧行道所須，引路而去。

> The minister immediately sent a messenger. When the man arrived, he told him, "There is a matter of state for which I must trouble you. I hope you will be willing to help and collaborate with me." The Brahmin replied, "I am blind and ignorant—what could I possibly do to help?" The minister said, "King Suṭīra is gathering troops to attack our country. If he comes, even we strong and able-bodied might fear death or injury, though we could flee. How could you, with your sightless eyes, possibly escape? That king has made a vow: he gives freely to all who ask, refusing no one. Go to him and beg for his eyes—you may well obtain them. Once you have them, his army will withdraw. If you succeed, you will be handsomely rewarded." The Brahmin said, "But I am blind—how can this be done?" The king urged him on, saying, "I will send someone to guide and protect you on the way." He then provided food, travel supplies, and a guide to lead him on the journey.

「時快目王國種種災怪悉皆興現，空中崩聲，曳電星落，陰霧霹靂，地處處裂；飛鳥之類，悲鳴感切，挫戾其身，自拔羽翼；虎狼師子走獸之屬，鳴吼人間，宛轉于地。國王臣民怪其所以。

> At that time, in King Quick-Eye’s kingdom, all kinds of strange disasters and calamities began to appear. There were crashing sounds from the sky, shooting stars and lightning bolts, dark mists and thunderclaps, and the ground cracked open in many places. Birds and flying creatures cried out in deeply mournful tones, twisting their bodies and tearing out their own feathers. Tigers, wolves, lions, and other wild beasts roamed among humans, howling and rolling on the ground. The king, his ministers, and the people were all bewildered, unable to understand what was happening.

「時婆羅門漸到大城，徑至殿前，高聲唱言：『我在他國承王名德——一切布施不逆人意，故涉遠來，欲望乞匃。』王聞是語，即下問訊：『步涉遐道得無疲倦？若欲所得，一切所須——國土、珍寶、車馬、輦輿、衣被、飲食、隨病醫藥，一切所須皆當給與。』婆羅門言：『外物布施，福德不妙；內身布施，果報乃大。我久失眼，長夜處冥，承聞大王，故發意來，欲乞王眼。』王聞歡喜，語婆羅門：『若欲得眼，我當相與。』婆羅門言：『欲與我者，何時能與？』王語之曰：『却後七日，便當與汝。』

> Then the Brahmin gradually approached the great city and went directly to the palace hall, calling out in a loud voice: "In other lands I have heard of the king's renowned virtue—that he grants all requests without exception. Therefore I have traveled far, hoping to ask for alms." Hearing this, the king descended and greeted him, saying: "Have you grown weary from traveling such a long road? Whatever you desire—whether lands, treasures, carriages, palanquins, clothing, food, or medicine for illness—I will provide everything you need." The Brahmin replied: "Almsgiving of external things brings limited merit; but offering one's own body yields great reward. I have long been blind, dwelling in perpetual darkness. Having heard of the great king, I have come with the intention of asking for your eyes." Hearing this, the king rejoiced and said to the Brahmin: "If you desire my eyes, I will give them to you." The Brahmin asked: "If you intend to give them, when will you do so?" The king replied: "In seven days from now, I will give them to you."

「王即宣下八萬四千小國：『須提羅王却後七日當剜其目施婆羅門，諸欲來者，悉皆時集。』諸王人民聞斯令已，普來奔詣於大王所，八萬四千諸王臣民以身投地，腹拍王前，啼淚交流，而白王言：『我之等類閻浮提人蒙賴大王以為蔭覆，若當剜眼施婆羅門，一切人民當何恃怙？唯願迴意，勿為一人而捨一切！』一萬大臣亦皆投地，仰白王言：『何不哀愍憐我曹等？為一人意，捨棄我等。唯願迴意，莫與其眼！』二萬夫人頭腦打地，腹拍王前，亦皆求請：『唯願大王迴意易志，莫以眼施，安慰我等！』五百太子涕哭王前：『唯願天父當具矜憐，莫以眼施，撫養我等！』時戒賢太子重白王言：『願剜我眼，以代父王。所以然者——我雖身死，國無損益；大王無眼，海內靡恃。』

> The king then issued a proclamation to all eighty-four thousand small kingdoms: "King Suptira will gouge out his own eyes in seven days and give them to a Brahman. All who wish to come should gather at that time." When the kings and people of these kingdoms heard this order, they all flocked to the great king. The eighty-four thousand kings and their subjects threw themselves to the ground, beat their chests before the king, and said with tears streaming down their faces: "We people of Jambudvipa rely on Your Majesty for shelter and protection. If you gouge out your eyes for the Brahman, whom will all the people depend on? Please change your mind. Do not sacrifice everything for one person!" Ten thousand ministers also fell to the ground and pleaded with the king: "Why do you not show mercy to us? For the sake of one person, you are abandoning us. Please change your mind and do not give him your eyes!" Twenty thousand royal consorts knocked their heads on the ground, beat their chests before the king, and begged: "Please, Your Majesty, change your intention. Do not give away your eyes. Comfort us instead!" Five hundred princes wept before the king: "Heavenly Father, please have compassion for us. Do not give away your eyes. Raise us and protect us!" Then the crown prince, Śīladhara, again addressed the king: "Please gouge out my eyes instead of my father's. Why? Though I might die, it does not harm the kingdom. But if Your Majesty loses his eyes, the entire world will be without support."

「時快目王告諸王臣、夫人、太子：『我受身來，生死長久，設積身骨高於須彌，斬刺之血倍於四海，而飲母乳過四大江，別離悲淚多於四海。地獄之中，破壞之身，燒煮斫刺，棄眼無數；餓鬼之中，受若干形，火從身出，還自焦然，如是破壞，眼亦無數；畜生之中，更相食噉，種種死傷，復不可計；人間受身，壽多中夭，或爭色欲，還相圖謀，共相傷殺，死非一徹，如是破散，無央數眼；正使生天，命亦不久。計本以來，亦受多形，於此三界，迴波五道，為貪恚癡碎身塵數，未曾給施用求佛道。如此臭眼，危脆之物，如是不久，自當爛壞，今得用施，不應不與。今持此眼以用布施，求佛無上一切智眼，若我願成，當與汝等清淨慧眼。汝莫遮我無上道意！』其在會者默然無言。

> Then King Kuaimu proclaimed to his ministers, consorts, and the crown prince: "Throughout my countless incarnations, life and death have stretched on for eons. If I were to pile up the bones of my past bodies, they would tower higher than Mount Sumeru. The blood I have shed from cuts and stabs would fill four vast oceans. The milk I have drunk from my mothers exceeds the flow of four great rivers. The tears I have wept in parting and sorrow are greater than all the seas. In the hells, my body has been burned, boiled, pierced, and hacked apart countless times—my eyes discarded without number. Among the hungry ghosts, I have taken countless forms, consumed by flames that burn from within, reducing me to ash—my eyes destroyed numberless times again. Among animals, I have been devoured by others and killed in endless ways—my eyes lost beyond measure. In human realms, my life has often been cut short by untimely death. I have fought for sensual pleasures, schemed against others, and killed and been killed—in none of these was death singular. My eyes have been scattered and ruined innumerable times. Even when born among the gods, my life did not last long. Looking back through all my existences, I have worn many shapes, drifting through the cycles of the five realms within the three worlds. Driven by greed, anger, and delusion, I have shattered my body into particles more numerous than dust—yet never once have I used these bodies for giving in pursuit of the Buddha Way. This foul, putrid eye is nothing but a fragile, impermanent thing. Soon enough, it will rot and decay on its own. Now that I have the chance to use it in generosity, how could I refuse? I offer this eye as a gift, seeking the unsurpassed, all-knowing Eye of the Buddha. If my wish is fulfilled, I will grant you all the pure eye of wisdom. Do not obstruct my resolve for the unsurpassed Way!" Those gathered in the assembly remained silent and speechless.

「正語左右：『可挑我眼。』左右諸臣咸各言曰：『寧破我身，猶如芥子，不能舉手向大王眼。』王語諸臣：『汝等推覓其色正黑諦下視者，便召將來。』諸臣求得，將來與王，王即授刀，勅語令剜。剜得一眼，著王掌中，王便立誓：『我以此眼以用布施，誓求佛道。若審當得成佛道者，此婆羅門得我此眼，即當用視。』作是誓已，王即以眼安婆羅門眼匡之中。尋得用見，得視王身及餘眾會，歡喜踊躍，不能自勝，即白王言：『得王一眼，足我用視，願留一眼，王自用看。』王復答言：『我已言決，許與兩眼，不應違言。』便更剜一眼，復著掌中，重復立誓：『我持眼施，用求佛道。審能成佛，至誠不虛，此婆羅門得於我眼，便當用視。』復安一眼，尋得用視。

> The king gave an order: "Pluck out my eyes." But all his ministers replied, "We would rather have our own bodies crushed to bits than raise a hand to hurt the king's eyes." Then the king told them, "Go find someone with dark pupils that look downward, and bring him here." The ministers found such a person and brought him to the king. The king handed him a knife and commanded him to cut out his eyes. After one eye was removed and placed in the king's palm, the king made a vow: "I give this eye as a gift, seeking Buddhahood. If this is genuine, and I will truly become a Buddha, then may this Brahmin, upon receiving my eye, be able to see with it." Having made this pledge, the king placed the eye into the Brahmin's eye socket. The Brahmin immediately regained his sight, and could see the king and everyone else present. Overjoyed beyond himself, he said to the king, "With this one eye, I have enough to see. Please keep the other for yourself." But the king replied, "I have already given my word to offer both eyes. I must not break my promise." So he had the other eye cut out, held it in his palm, and made another vow: "I offer this eye as a gift, seeking Buddhahood. If this is genuine and not false, and I will truly become a Buddha, then may this Brahmin, upon receiving my eye, be able to see with it." He then placed the second eye into the Brahmin's eye socket, and the Brahmin could immediately see.

「當爾之時，天地震動，諸天宮殿皆亦動搖，時諸天人愕然驚懼，尋見菩薩剜目布施，咸皆飛來，側塞虛空，散諸華香而用供養，讚言：『善哉！大王所作，甚奇甚特！』天帝前問：『實為奇特！能作是事，欲求何報？』王答言曰：『不求魔、梵、四王、帝釋、轉輪聖王三界之樂，以此功德誓求佛道，度脫眾生至涅槃樂。』天帝復問：『汝今剜眼，苦痛如是，頗有悔退、瞋恚不耶？』王言不悔，亦不瞋恨。天帝復言：『我今觀汝，血出流離，形體戰掉，言不悔恨，此事難信。』王即自誓：『我剜眼施，無悔恨意，用求佛道，會當得成。審不虛者，令我兩眼平復如故。』王誓已訖，兩眼平完，明淨徹視，倍勝於前。諸天、人民、一切大會稱慶喜踊，不能自勝。王語婆羅門：『今與汝眼，令汝得視，後成佛時，復當令汝得慧眼見。』將婆羅門入寶藏中，恣取一擔，發遣去。

> Then the heavens and the earth quaked, and all the celestial palaces also trembled. The gods and heavenly beings were startled and afraid. They soon beheld the Bodhisattva gouging out his eyes for alms, and came flying, filling the sky with a dense cloud. They scattered various flowers and incense as offerings, and praised him, saying, "Excellent! Great King, what you have done is most extraordinary and rare!" The Lord of Heaven stepped forward and asked, "This is truly remarkable! By performing such a deed, what reward do you seek?" The king answered, "I do not seek the pleasures of demons, Brahma, the Four Heavenly Kings, Indra, or the Universal Monarch of the Three Realms. Through this merit, I vow to attain Buddhahood, to liberate all beings and lead them to the joy of Nirvana." The Lord of Heaven then asked, "Now that you have gouged out your eyes and suffer such intense pain, do you feel regret, remorse, or anger?" The king replied, "I do not regret, nor do I feel anger or hatred." The Lord of Heaven said again, "As I now observe you, drenched in blood, your body trembling, yet you claim no regret or resentment—this is hard to believe." The king then made a solemn vow: "As I give my eyes as alms without any regret, and seek Buddhahood through this act, I shall surely attain it. If this is true and not false, may my two eyes be restored as before." As soon as the king vowed this, both his eyes were completely healed, clear and bright, with vision surpassing even before. All the gods, humans, and the entire assembly rejoiced and were filled with indescribable joy. The king said to the Brahmin, "Now I give you my eyes to restore your sight. In the future, when I attain Buddhahood, I shall also let you gain the eye of wisdom." He then led the Brahmin into his treasury, allowing him to take a full load of treasure, and sent him away.

「還到本國，波羅陀跋彌自出迎之，已見先問：『得眼不耶？』答言：『得眼，我今用視。』復問言曰：『彼王今者為存為亡？』答言：『諸天來下，尋即誓願，眼還平復，眼好於前。』波羅陀跋彌以聞此語，惱悶憤結，心裂而死。」

> When he returned to his own country, King Bharadvaja came out to greet him. As soon as he saw him, he asked first: "Have you regained your sight?" The minister replied, "Yes, I have my sight back, and I can see now." The king then asked, "And that king—is he still alive, or has he died?" The minister answered: "Heavenly beings descended at once. In response to his vow, his eyes were restored—even clearer than before." When King Bharadvaja heard this, he was filled with such anguish and rage that his heart cracked, and he died on the spot.

佛告阿難：「欲知爾時須提羅王，今我身是；波羅陀跋彌，今調達是；時乞我眼婆羅門者，今此會中盲婆羅門得道者是。先世之時，我與其眼；乃至今日，由見我故，既得肉眼，復得慧眼。我為汝曹世世苦行，積功累德，今日致佛，汝等應當勤求出要。」

> The Buddha said to Ananda, "Do you wish to know who King Sudinna was back then? It was myself. And King Bharadvaja? He is now Devadatta. The Brahmin who asked me for my eyes back then? He is the blind Brahmin here in this assembly who has just attained realization. In that past life, I gave him my physical eyes, and even now, because he met me, he has received not only physical vision but also the eye of wisdom. "Throughout countless lifetimes, I have endured hardship and cultivated virtue, accumulating merit and wisdom until I finally achieved Buddhahood today. Therefore, all of you should diligently seek the essential path of liberation."

佛說是語，時諸在會者感念佛恩，內身克厲，有得須陀洹、斯陀含、阿那含、阿羅漢者，有發無上道意者。賢者阿難及諸會者聞佛所說，歡喜奉行。

> When the Buddha spoke these words, everyone present was deeply moved by the Buddha's grace. They disciplined themselves internally, and some attained the stages of Stream-Entry, Once-Return, Non-Return, and Arhatship, while others awakened the supreme aspiration for enlightenment. The Venerable Ananda and all those in the assembly heard what the Buddha had taught, rejoiced and faithfully put it into practice.

### （三三）五百盲兒往返逐佛緣品第二十八

> Chapter 28: Five Hundred Blind Children Follow the Buddha

如是我聞：

> Thus I have heard:

一時佛住舍衛國祇樹給孤獨園。爾時毘舍離國有五百盲人乞匃自活，時聞人言：「如來出世甚奇甚特，其有眾生覩見之者，癃殘百病皆蒙除愈，盲視聾聽，瘂語僂伸，拘躄手足，狂亂得正，貧施衣食，愁憂苦厄悉能解免。」

> Once, the Buddha was staying in the Jeta Grove in the kingdom of Shravasti, in the garden of Anathapindada. At that time, in the city of Vaishali, there were five hundred blind people who lived by begging. They heard someone say, "The appearance of the Tathagata in the world is extremely rare and wonderful. Any living being who sees him—those with chronic illness, disabilities, or all kinds of suffering—can be cured. The blind can see, the deaf can hear, the mute can speak, the hunchbacked can stand straight, the lame can walk, the insane can become sane, the poor can receive food and clothing, and those with worry, distress, or all kinds of hardship can be freed."

時諸盲人聞此語已，還共議言：「我曹罪積，苦毒特兼，若當遇佛，必見救濟。」便問人言：「世尊今者為在何國？」人報之曰：「在舍衛國。」聞此語已，共於路側卑言求哀：「誰有慈悲愍我等者，願見將導到舍衛國，至於佛所！」喚倩經時，無有應者。時五百人復共議曰：「空手倩人，人無應者，今共行乞，人各令得金錢一枚，以用雇人，足得達彼。」各各行乞，經于數時，人獲一錢，凡有五百。合錢已竟，左右喚人：「誰將我等到舍衛者，金錢五百雇其勞苦。」時有一人來共相可，相可已定，以錢與之。勅諸盲人展轉相牽，自在前導，將至摩竭國，棄諸盲人，置於澤中。是時盲人不知所在為是何國，互相捉手，經行他田，傷破苗穀。

> When the blind people heard this, they gathered again to discuss: "Our karmic debts are heavy, our sufferings are especially severe. If we could encounter the Buddha, he would surely save us." So they asked someone: "Where is the World-Honored One now?" The person answered: "He is in the country of Shravasti." Hearing this, they stood by the roadside and pleaded pitifully: "Is there anyone who can take pity on us and lead us to Shravasti, to the place of the Buddha?" They called out for help for a long time, but no one responded. Then the five hundred blind people discussed again: "If we ask for help empty-handed, no one will help us. Let us all go begging until each of us gets one gold coin, so we can hire someone to take us there." Each of them begged for some time, and eventually each obtained one coin, totalling five hundred. They collected the money and looked for someone: "Who will take us to Shravasti? We will pay five hundred gold coins for your service." Then a man came and agreed. Once the deal was settled, they gave him the money. He told the blind people to hold onto each other in a line, while he led them from the front. But he took them to the country of Magadha, abandoned them in a marsh, and left. At that time, the blind people did not know which country they were in. They held each other's hands and stumbled through someone else's fields, damaging the crops.

時有長者值來行田，見五百人踐蹋苗稼，傷壞甚多，瞋憤怒盛，勅與痛手。乞兒求哀，具宣上事，長者愍之，令一使人將詣舍衛。適達彼國，又聞世尊已復來向摩竭提國，是時使人復還將來向摩竭國。時諸盲人欽仰於佛，係心欲見，肉眼雖閉，心眼已覩，歡喜發中，不覺疲勞。已至摩竭，復聞世尊已還舍衛。如是追逐，凡經七返。

> A householder once came to tend his fields, and saw the five hundred beggars trampling and damaging his crops, causing great harm. Enraged, he ordered his men to beat them severely. The beggars begged for mercy, explaining their situation in full. The householder took pity on them and sent a servant to escort them to Śrāvastī. When they arrived there, they learned that the World-Honored One had already left for Magadha. So the servant led them back toward Magadha. By now, the blind beggars revered the Buddha with deep sincerity. Their hearts were set on seeing him. Though their physical eyes were closed, the eyes of their minds had opened. Joy welled up from within, and they felt no weariness. When they reached Magadha, they again heard that the World-Honored One had already returned to Śrāvastī. They chased after him like this, back and forth, a full seven times.

爾時如來觀諸盲人善根已熟、敬信純固，於舍衛國便住待之。使將盲人漸到佛所，佛光觸身，驚喜無量，即時兩目即得開明，乃見如來四眾圍遶，身色晃昱如紫金山，感戴殊澤，喜不自勝，前詣佛所，五體投地，為佛作禮，作禮畢訖，異口同音共白佛言：「唯願垂矜，聽在道次！」時佛告白：「善來比丘！」鬚髮自墮，法衣在身，重為說法，得阿羅漢。

> Then the Tathāgata, seeing that these blind men's capacity for goodness had ripened and that their faith and devotion were sincere and steadfast, waited for them in the city of Śrāvastī. He had them brought gradually to where he was. When the Buddha's light touched them, they were filled with boundless wonder and joy. Their eyes instantly opened and became bright. They then saw the Tathāgata surrounded by the fourfold assembly, his body shining like a mountain of purple gold. Overwhelmed with gratitude and joy beyond measure, they could not contain themselves. They approached the Buddha, prostrated themselves at his feet, and offered their respects. After paying homage, they spoke with one voice, saying: "We only beg you to take pity on us and allow us to join the path in your assembly!" At that moment, the Buddha declared: "Come, monks!" Immediately their hair and beards fell away, and monastic robes appeared on them. He then taught them the Dharma, and they attained Arhatship.

爾時阿難見諸盲人肉眼明淨，又盡諸漏成阿羅漢，長跪合掌，前白佛言：「世尊出世實復奇特，所為善事不可思議。又此諸盲人特蒙殊澤，肉眼既明，復獲慧眼，世尊出世，正為此等。」

> At that time, Ananda saw that the blind men had gained clear physical sight, and had also eliminated all afflictions to become Arhats. He knelt down, joined his palms, and said to the Buddha: "World-Honored One, your appearance in the world is truly extraordinary, and the good deeds you perform are inconceivable. These blind men have received special grace: not only has their physical eyesight been restored, but they have also gained the eye of wisdom. World-Honored One, your appearance in the world is precisely for beings like these."

佛告阿難：「我非但今日除其冥闇，乃往久遠無量劫時，亦為此等除大黑闇。」

> The Buddha said to Ananda, "It is not only today that I have dispelled their darkness. In fact, long ago, countless ages in the past, I also removed great darkness for these beings."

阿難白佛：「不審世尊過去世中為此除闇，其事云何？」

> Ananda asked the Buddha, "I'm not sure, World-Honored One, in a past life, what was the story of your dispelling this darkness?"

佛告阿難：「乃昔久遠無量無數阿僧祇劫，此閻浮提五百賈客共行曠野，經由嶮路，大山谷中極為黑闇。時諸商人迷悶愁憂，恐失財物，此處多賊，而復怖畏，咸共同心向于天地、日月、山海一切神祇啼哭求哀。時薩薄主愍諸商客迷悶之苦，便告言曰：『汝等莫怖！各自安意，吾當為汝作大照明。』是時薩簿即以白㲲自纏兩臂，酥油灌之，然用當炬，將諸商人，經於七日，乃越此闇。時諸賈客感戴其恩，慈敬無量，各獲安隱，喜不自勝。」

> The Buddha said to Ananda, "Long ago, in a distant, incalculable number of eons past, five hundred merchants in this world journeyed together across a desolate wilderness. They took a treacherous road that passed through a great valley where it was pitch black. The merchants became lost and panicked, afraid of losing their goods. The place was also infested with bandits, adding to their fear. With one heart, they all cried out and pleaded for mercy to the heavens and the earth, the sun, moon, mountains, and rivers, and all the spirits. At that time, the caravan leader took pity on the merchants in their confused suffering, and said to them, 'Don't be afraid! Be at ease, everyone. I will create a great light for you.' Then the leader wrapped his arms with white cloth, drenched them in oil and butter, and lit them to use as torches. He led the merchants, and after seven days, they crossed through that darkness. The merchants were deeply grateful for his kindness, feeling immense respect and compassion. They all found safety, and their joy knew no bounds."

佛告阿難：「爾時薩薄豈異人乎？我身是也。我從昔來，國城、妻子及以肉血恒施眾生，以是之故，今致特尊。爾時五百諸賈客者，豈異人乎？今此五百比丘是也；過去世時，以生死力，施其光明，今得成佛，亦施無漏慧眼。」

> The Buddha said to Ananda, "Do you think the merchant leader back then was someone else? It was me in a past life. From ages past, I have always given away my cities, kingdoms, wives, children, and even my own flesh and blood to all beings. Because of this, I have now attained the highest honor. Do you think those five hundred merchants were others? They are these five hundred monks here now. In that past life, I gave them physical light through my strength in the midst of life and death. Now that I have become a Buddha, I also give them the eye of wisdom free from pollution."

爾時眾會聞佛所說，有得須陀洹、斯陀含、阿那含、阿羅漢，有種辟支佛善根，或發無上道意度者甚多。慧命阿難及諸眾會聞佛所說，歡喜奉行。

> At that time, upon hearing what the Buddha had said, many among the assembly attained the stages of Stream-Enterer, Once-Returner, Non-Returner, and Arhat. Some planted the roots of virtue for becoming a Pratyekabuddha, and many awakened the supreme aspiration for enlightenment, crossing over beyond. The Venerable Ananda and all those present, hearing the Buddha’s teaching, rejoiced and faithfully put it into practice.

### （三四）富那奇緣品第二十九

> Chapter 29: The Story of Purna

如是我聞：

> Thus I have heard:

一時佛在舍衛國祇樹給孤獨園。爾時放鉢國有一長者，名曇摩羨此言法軍，於彼國中，巨富第一。時長者妻生一男兒，值出軍征伐餘國，因字其兒號曰羨那此言軍也；後復生兒，值王出軍征討得勝，復字其兒比耆陀羨那此言勝軍。二子長大，各為娶妻。

> Thus I have heard: At one time, the Buddha was staying in the Jeta Grove, in the garden of Anathapindika in the kingdom of Shravasti. At that time, in the kingdom of Fanbo, there was a wealthy elder named Tanmosian (meaning "Dharma Army"). He was the wealthiest man in that kingdom. The elder’s wife gave birth to a son. The birth coincided with an expedition to conquer another kingdom. Thus, they named the child Xianna (meaning "Army"). Later, another son was born. This time, the king had launched a campaign and achieved victory, so they named the child Pituoxianna (meaning "Victorious Army"). When the two sons grew up, each was married.

爾時長者遇疾困篤，數召諸醫瞻養其病，看視醫師，甘饍盡供。醫貪利養，欲遣殘病，逆懷姦詐，更與餘藥，使病不瘥。時有一婢供養長者飲食、湯藥，恒知時宜，白長者言：「從今以去，此諸醫師不足更喚，惡意相誤，病更不瘥。今我自當如前法度，隨病所須，更莫喚醫。」婢便看養，長者得瘥。於是其婢白長者言：「大家！我看大家瞻視供養，病得除瘥，唯當垂愍，賜我一願！」長者告曰：「卿求何等？」時婢便言：「欲得大家與我共通，若不見違，當從我志。」長者不逆，即遂其願。交通已竟，便覺有身。

> At that time, the elder fell seriously ill. He repeatedly called for various doctors to tend to his sickness, providing them with fine food and lavish care. But the physicians, greedy for profit and hoping to prolong the illness, harbored deceitful intentions. They gave him the wrong medicine, preventing his recovery. A certain maidservant who looked after the elder—preparing his meals and medicine—was always attentive to his needs. She said to him: "From now on, do not call these doctors again. They mean to harm you with their malice and will not let you heal. I will care for you as before, according to your needs. Do not summon them anymore." So the maidservant tended to him, and the elder recovered. Then she said to him: "Master, I have cared for you and nursed you back to health. Please grant me one wish, out of your kindness." The elder asked: "What do you wish for?" The maidservant replied: "I wish to be with you, master. If you do not refuse me, please grant my desire." The elder did not deny her, and fulfilled her wish. After their union, she became pregnant.

時婢懷妊十月已滿，生一男兒，其願滿足，故因字其兒名富那奇此言滿願。端正福德，宜於錢財，善能估販，種種治生倍獲盈利，所至到處無有不吉。雖復稟受長者遺體，才藝智量，出過人表，然是廝賤婢使所生，不及兒次，名在奴例。

> Some time later, the maidservant became pregnant. When her term was complete, she gave birth to a son. Because her wish was fulfilled, the child was named Purnika <note>which means "full of wishes"</note>. He was handsome, blessed with good fortune, and naturally adept in financial matters. Skilled at trading, he profited greatly in all kinds of business ventures and encountered good fortune wherever he went. Although he inherited his master's lineage and surpassed others in talent, intelligence, and wisdom, he was born to a maidservant and was therefore not recognized as a legitimate son. He was still counted as a servant.

爾時長者復嬰痼疾，困篤著床，將死不久，遺言慇懃，告其二子：「吾設沒後，慎勿分居。」長者被病，雖服醫藥，不能救濟，奄致命終。

> At that time, the elder was struck again by a chronic illness. He lay gravely ill in bed, nearing death. With earnest last words, he instructed his two sons: "After I pass away, be sure not to live apart." Though the elder took medicine for his illness, it could not save him, and he soon passed away.

爾時二子承用父教，共居一處，經歷年載。值時有緣，欲至他國賈作治生，各以家居婦兒付囑富那奇：「為我看視斯等大小及家餘事。」悉用相累，正爾別去，於時富那奇即受其教，營理家事。時二兄子數往其所，求索飲食及餘所須，時富那奇稱給其意，隨其所求，買索與之。卒值一日無錢持行，勝軍小兒白富那奇：「我今飢渴，與我飲食。」手中無錢，索食叵得，小兒瞋恚，往語其母：「今富那奇懷情不普，見伯父兒，隨意給稱，我從索食，獨不見與。」母聞兒言，恨心便生，云：「此婢子敢懷偏心！」

> At that time, the two sons followed their father’s instructions, living together in one place for many years. When an opportunity arose, they wanted to travel to another country to trade and do business. Each entrusted their household, wife, and children to Fu Na Qi, saying, “Please watch over these family members and take care of the rest of the household affairs.” Having entrusted everything to him, they then departed. Upon this, Fu Na Qi accepted their instructions and managed the household affairs. At that time, the sons of the two elder brothers frequently visited him, asking for food and drink and other necessities, and Fu Na Qi provided for them as needed, buying and giving them whatever they requested. Then one day, it happened that he had no money on hand. Sheng Jun’s young child said to Fu Na Qi, “I am hungry and thirsty. Give me food and drink.” With no money in hand, it was impossible to get food. The child became angry and went to his mother, saying, “Fu Na Qi’s intentions are unfair. When I asked him for food, he alone refused to give it to me.” When the mother heard her son’s words, resentment arose in her heart, and she said, “How dare this servant’s child harbor a biased heart!”

勝軍還家，其婦及兒忿心未息，具以上事向勝軍說。勝軍聞之，倍懷憤怒：「此婢子奴敢違我教，薄賤我兒，吾當殺之。」懷情已定，求兄分居。兄敬父勅，即時不可。勝軍懊惱，數求不止。兄見意盛，察其所規，知弟懷恚，意不得已，即可其言，聽各分居。弟以家財一切所有養生園宅用作一分，以富那奇用作一分，以此二分，恣兄取之，謂兄取財，規自取富那奇而欲殺之。兄知勝軍心害富那奇，慈心憐愍，取富那奇，空將妻子單罄來出，依餘家住。

> Seng-jun returned home. His wife and son were still fuming, and they told him everything that had happened. Upon hearing this, Seng-jun grew even more furious. "This wench and her child have dared to defy my orders and humiliate my son. I will kill them." Having made up his mind, he asked his elder brother to divide the family property so they could live separately. His brother, respecting his father's wishes, refused immediately. Seng-jun, now furious and distressed, repeatedly begged his brother to agree. Seeing how determined and upset his brother was, and understanding his vengeful intentions, the elder brother reluctantly consented and allowed them to separate. Seng-jun then divided all the family wealth—lands, gardens, and houses—into one portion, and made Fu-na-qi (the little son) the other portion. He said his brother could take whichever portion he wanted. He assumed his brother would take the property, so that he himself could take Fu-na-qi and kill him. But the elder brother, knowing that Seng-jun intended to harm Fu-na-qi, took the boy out of compassion and mercy. He left with only his wife and children, taking nothing of the wealth, and went to live elsewhere.

時富那奇問其嫂曰：「與我少錢，欲用買薪。」兄嫂答曰：「唯有五錢。」即解用與。時富那奇持此五錢詣市買薪，見一束薪賣索五錢，時富那奇即買其薪，雇以五錢，尋見牛頭栴檀香木在薪束中，意甚歡喜，持薪歸家，取此香木，分為十段。值王夫人熱病之極，當須牛頭栴檀香木摩以塗身，以除其病，舉國推覓，求之叵得，即令國內：「誰有香木一兩，當與黃金千兩。」時富那奇往應王募，持一小段用奉王家，王如本令，償千兩金。如是展轉，十段香木悉皆售盡，得金萬兩，因用起居、園田、舍宅、象馬、車乘、奴婢、畜生，家業於是豐富具足，過踰於前，合居數倍。

> Then Fuṇaji asked his sister-in-law, "Can you spare me some money? I want to buy firewood." His sister-in-law replied, "I only have five coins." She untied the pouch and gave them to him. Fuṇaji took these five coins to the market to buy firewood. Seeing a bundle of firewood being sold for five coins, he bought it right away. But to his great delight, he discovered a piece of sandalwood hidden inside the bundle. He brought the firewood home, took out the sandalwood, and cut it into ten pieces. Just then, the king's wife was suffering from a severe fever. She urgently needed sandalwood to be ground into a paste and applied to her body to relieve her illness. The entire kingdom searched frantically but could not find any. So the king issued a decree: "Whoever has even one tael of sandalwood will be rewarded with a thousand taels of gold." Fuṇaji answered the king's call and presented a small piece of the sandalwood to the palace. The king, true to his decree, paid him a thousand taels of gold. In this way, piece by piece, Fuṇaji sold all ten pieces of sandalwood, earning ten thousand taels of gold. With this wealth, he built a house, bought fields, gardens, horses, carriages, servants, and livestock. His household became prosperous and abundant, far surpassing his former state by several times over.

爾時復有五百賈客相與結要，欲入大海，喚富那奇共為伴侶。富那白兄：「求共採寶。」兄即聽之，給其所須。及伴往至大海，如意取寶，自重而還。來至中道嶮難之處，眾人咸見閻浮提內有三日現，怪問導師：「今三日出，是何瑞應？」導師答言：「汝等當知！一是正日，二是魚眼；其間白者，此是魚齒；今水所投黑冥之處，是魚口也，最為可畏。我等今者無復活路，臨至魚口，定計垂死。」有一賢者敬信佛道，告語眾賈：「唯當虔心稱南無佛。三界德大，無過佛者，救厄赴急，矜濟一切，最能覆護苦厄眾生。唯佛神聖，願救危險，濟此諸人毫氂之命！」時摩竭魚聞稱佛名，即還閉口，沈竄海底，眾賈於是安隱還國。

> At that time, five hundred merchants formed a partnership, planning to venture out to sea. They invited Purna to join them as a companion. Purna said to his brother, "I request permission to go seek treasures with them." His brother agreed and provided him with everything he needed. When they arrived at the sea, they obtained treasures according to their wishes, loaded up heavily, and began their return journey. When they reached a dangerous place along the way, everyone saw three suns appearing over Jambudvipa. Perplexed, they asked their guide, "Now three suns have appeared. What kind of omen is this?" Their guide replied, "You should know! One is the real sun, two are the eyes of a fish; the white between them is the fish's teeth; where the water now falls into darkness—that is the fish's mouth, the most terrifying of all. We have no way to survive now. We are approaching the fish's mouth, and death is certain." Then a wise man who had faith in the Buddha's teachings said to all the merchants, "We should earnestly recite, 'Homage to the Buddha.' In the Three Realms, nothing has greater virtue than the Buddha. He rescues those in danger, protects all beings in distress, and shelters those who suffer. Only the Buddha is sacred and divine. May He save us from this danger and preserve these people's lives, even the tiniest thread of them!" When the makara fish heard the name of the Buddha, it immediately closed its mouth, sank down to the bottom of the sea. Thus all the merchants returned safely to their homeland.

時富那奇取大金案，以諸妙寶、摩尼珠等莊累積滿，奉兄羨那，長跪仰望，白大兄言：「我已為兄積畜財寶，舍宅所有一切具足，子孫七世食用不盡，唯願大兄聽我出家！」羨那答曰：「吾不相違，但卿少年，未達人倫，佛法要重，持之甚難，比更數年，乃可遂意。」富那奇曰：「大兄！當知人命無常，斯須難保。前在大海，值摩竭魚吸船趣口，命危垂死，蒙佛神恩，得濟餘命。唯念垂許，聽在道次！」兄即聽之。

> At that time, Fu Na Qi took a large golden platter and piled it high with various precious treasures and wish-fulfilling gems. He offered this to his elder brother, Xian Na, kneeling with arms outstretched and looking up, saying, “Elder brother, I have already amassed wealth for you. Our home and all its possessions are complete—enough for your children and grandchildren for seven generations. I only ask that you permit me to become a monastic!” Xian Na replied, “I do not oppose this. But you are still young and have not yet fully understood human relationships. The Dharma is profound, and its precepts are weighty and difficult to uphold. Wait a few more years, and then you may fulfill your wish.” Fu Na Qi said, “Elder brother! You must know that life is impermanent—passing in an instant, with no guarantee of safety. Previously, when I was at sea, a makara fish swallowed the boat and pulled us toward its mouth. My life hung by a thread. Thanks to the Buddha’s divine grace, I narrowly escaped death. I only beg you to grant your permission now, and let me enter the path of practice.” Upon hearing this, Xian Na agreed.

時富那奇與其五百採寶之眾，咸以信心至舍衛國，到於佛所，禮敬問訊，因具白佛，求索出家。佛即許可，聽使入道，讚言：「善來！」便成沙門。佛為種種苦切說法，五百比丘心意開解，盡諸苦際，成阿羅漢，唯富那奇結使深重，佛為說法，未能暢達，精誠困篤，始入初果，勤精修習，無有休懈。

> At that time, Purna and his company of five hundred treasure seekers, all with deep faith, traveled to Shravasti. Arriving at the Buddha’s dwelling, they paid their respects and inquired after his well-being. Then they explained everything to the Buddha, asking to become monks. The Buddha immediately agreed, allowing them to enter the path. He praised them, saying, “Welcome, monks,” and they became renunciants. The Buddha taught them the Dharma with various profound and urgent messages. The five hundred monks’ minds opened and understood, reaching the end of all suffering and attaining Arhatship. However, only Purna’s mental defilements were deep and heavy. Even though the Buddha taught him the Dharma, he could not fully comprehend it. With sincere and persistent effort, he finally entered the first stage of enlightenment. He diligently practiced without any rest or laziness.

時諸比丘安居日近，佛聽各各隨意安居，時富那奇往白佛言：「弟子欲往至放鉢國安居三月，唯願見聽！」於時世尊告富那奇：「彼國人惡，信邪倒見，汝今初學於佛法中，未能具足佛法聖行，設為彼人見毀辱者，當奈之何？」富那奇曰：「設令被人極理毀辱，但莫見害。」世尊又告：「彼人極惡，設被害時，當復云何？」富那奇曰：「世尊！當知正使彼人毀辱加害，莫斷我命，猶戢其恩。」佛又告曰：「汝往至彼，忽遭惡人殘害汝命，無益於汝，當如之何？」富那奇言：「世尊！當知一切萬物有形歸無，彼若殺我，分受其死。」於時世尊告富那奇：「彼諸惡人毀辱加害，及未斷命，汝當瞋不？」富那奇曰：「不也。世尊！正使彼人無根見謗，毀辱極世不軌之事，設加刀杖打害次殺，復未殘戮，臨當斷命，終不一念生起恚心。」佛即讚言：「善哉！善哉！弟子所行，唯是為快。」

> Now, as the rains retreat drew near, the Buddha permitted each monk to choose a place for the three-month retreat. Then the monk Purnaka approached the Buddha and said, ‘Venerable Sir, I wish to go to the country of Fangbo to observe the rains retreat for three months. Please grant me permission.’ At that time, the World-Honored One said to Purnaka, ‘The people of that country are wicked, given to wrong views and perverse beliefs. You are still new to learning in the Buddha’s Dharma, not yet fully accomplished in the noble practices. If those people slander or insult you, what will you do?’ Purnaka replied, ‘Even if they slander and insult me to the utmost, if only they do not harm me, I will be grateful.’ The World-Honored One said further, ‘Those people are extremely evil. If they should harm you, what then?’ Purnaka said, ‘World-Honored One, you should know that even if they insult and harm me, as long as they do not take my life, I will still feel gratitude.’ The Buddha said again, ‘If you go there and encounter evil men who cruelly take your life, it will be of no benefit to you. What will you do then?’ Purnaka said, ‘World-Honored One, you should know that all things with form must eventually return to nothing. If someone kills me, I will accept death as my due.’ Then the World-Honored One asked Purnaka, ‘If those evil men insult and harm you, before they take your life, would you feel anger?’ Purnaka replied, ‘No, World-Honored One. Even if they falsely accuse me with baseless slander, heap upon me the most outrageous insults, strike me with sticks and knives, and then kill me—even as my life is about to end—I would not have a single thought of anger arise in my mind.’ The Buddha praised him, saying, ‘Excellent! Excellent! This is indeed what a disciple’s conduct should be—and nothing brings greater joy than this.’

時富那奇攝持衣鉢，禮佛辭退，至放鉢國。明日晨旦入城乞食，至一大富婆羅門家。時婆羅門見是比丘，即懷惡心而來罵逐，比丘即往異家乞食。自其明日，續其舍乞食，時婆羅門復撾打極手，比丘歡喜，顏色不變，時婆羅門覩此比丘見毀被害，苦困垂死，而無怨色、不生瞋恨，便自悔責，懺謝己過。

> Then Purna took his robe and bowl, bowed to the Buddha, and took his leave. He set out for the country of Bowl-Letting-Go. The next morning, as he entered the city to beg for food, he came to the home of a very wealthy Brahmin. When the Brahmin saw the monk, he was immediately filled with anger and drove him away with insults. The monk then went to another house to beg. The next day, he returned to beg at that same house. The Brahmin again beat him severely. Yet the monk remained joyful, his expression unchanged. Seeing that this monk, though abused and beaten to the point of near death, showed no sign of resentment or anger, the Brahmin felt deep remorse. He confessed his faults and apologized for his mistake.

時富那奇於彼國中勤修不懈，盡諸結使，心忽開解，獲無漏證。安居已竟，便辭檀越，囑及其兄：「慎勿入海，大海中難甚多無數，兄之財寶足用七世。」囑及已竟，還往佛所，稽首問訊，問訊訖竟，隨意住止。

> Furnaki diligently practiced without pause in that country, exhausting all bonds and fetters. His mind suddenly opened and became clear as he attained the state of freedom from contamination. After completing the rainy-season retreat, he took leave of his benefactor and entrusted his elder brother with these words: "Be careful never to go to sea, for the dangers of the great ocean are countless and immense. Brother, your wealth is sufficient to last seven lifetimes." Having given this advice, he returned to the Buddha's presence, bowed his head in reverence, and paid his respects. After finishing his greetings, he settled wherever he pleased.

時兄羨那不惟其勅，有諸眾賈來歸羨那，種種曉喚共入大海，羨那不逆，即可共去。至海渚上，隨意自重，唯有羨那多取牛頭栴檀香木，滿船而還。龍性慳悋，惜其香木，即於道中捉其船舫，舉帆羅風，不能得過。一切眾客定計恐死，羨那一心稱：「富那奇！今遭苦厄，願見拔濟！」時富那奇在舍衛國祇洹精舍坐禪思惟，遙以天耳聞兄羨那處在危厄，至心自陳，悲酸一心稱富那奇，富那奇即以羅漢神足，猶如健夫屈伸臂頃，變身化作金翅鳥王至於大海，恐蹙其龍。龍見鳥形，怖入海底，眾賈於是安隱還家。

> At that time, the brother Xianna did not comply with the order. Many merchants came to persuade Xianna to join them on a voyage to the great sea. Xianna did not refuse them and agreed to go with them. They arrived at an island in the sea, where each took what they valued. Only Xianna loaded his ship heavily with sandalwood from the ox-head mountain and set sail to return. Now, the dragon was stingy by nature and begrudged the loss of the sandalwood. On the way, it seized the merchants’ ships, hoisted their sails against the wind, and prevented them from passing. All the merchants were terrified, convinced they would die. Xianna, with full concentration, cried out: “O Funaki! I am in dire trouble—please save me!” At that time, Funaki was in the Jetavana Monastery in Shravasti, seated in meditation. From afar, with his divine ear, he heard his brother Xianna in peril, calling out to him with sincere, anguished devotion. Instantly, Funaki employed his Arhat’s supernormal powers—as swiftly as a strong man extends or bends his arm—and transformed himself into the great garuda bird-king. He flew to the great sea and threatened the dragon. Seeing the bird’s form, the dragon in terror plunged into the depths. Thus, all the merchants returned safely home.

時富那奇教化其兄，令為世尊立一小堂，覆堂村木純以栴檀。其堂已成，教化其兄請佛。羨那答曰：「請佛之宜，以何等物能屈世尊？」時富那奇俱與其兄辦足供養，各持香爐，共登高樓，遙向祇洹燒香，歸命佛及聖僧：「唯願明日臨顧鄙國，開悟愚朦盲冥眾生！」作願已訖，香煙如意乘虛往至世尊頂上，相結合聚作一煙蓋。後遙以水洗世尊足，水亦從虛，猶如釵股，如意徑到世尊足上。

> At that time, Fu Na Qi taught his elder brother, urging him to build a small hall for the World-Honored One. The wood used for the hall's roof beams was purely made of sandalwood. Once the hall was completed, he instructed his brother to invite the Buddha. Xian Na replied, "To invite the World-Honored One, what kind of offering would be worthy of causing him to come?" Then Fu Na Qi, together with his brother, prepared ample offerings. Each held an incense burner and together climbed to a high tower. Facing the Jeta Grove from afar, they burned incense and devoted themselves to the Buddha and the holy Sangha: "We only wish that tomorrow you would kindly visit our humble land to awaken and enlighten our ignorant, blind, and deluded beings!" Having made this vow, the incense smoke, as if by wish-fulfilling power, traveled through the air and arrived above the World-Honored One's head, joining together to form a single canopy of smoke. Later, from a distance, they washed the World-Honored One's feet with water. The water also came through the air, like strands of hairpin, and reached the World-Honored One's feet as wished.

爾時阿難覩見是事，怪而問佛：「誰放煙、水？」

> At that moment, Ananda saw this and, puzzled, asked the Buddha, "Who is releasing smoke and water?"

佛告阿難：「是富那奇羅漢比丘於放鉢國勸兄羨那請佛及僧，故放煙、水，以為信請。」因勅阿難：「往至僧中行籌，告語：神足比丘明日悉來往應羨那請，因現變化，以遊彼國。」阿難奉命合僧行籌，「有神足者，明當受請。」時諸比丘各各受籌。

> The Buddha told Ananda, "The arhat disciple Purnaka, while in the country of Antarmukta, urged his elder brother Sena to invite the Buddha and the monastic community. To send the invitation, he let out smoke and water as a signal." The Buddha then instructed Ananda, "Go to the sangha and distribute the voting sticks. Announce to the monks who possess spiritual powers that they should come tomorrow to accept Sena's invitation. Use miracles to journey to that country." Ananda followed the Buddha's command and distributed the sticks among the sangha, saying, "Those with spiritual powers should accept this invitation for tomorrow." And each monk took a stick.

明日晨旦，僧作食人名奇虔直奇此言續生，其人已得阿那含道，恒日供給一切眾僧，結跏趺坐，身放光明，四出照曜，引作食具、瓢杓、健支、百斛大釜而隨其後，乘虛飛行，趣向其國。羨那問曰：「是汝師不？」答言：「非也。是諸比丘作食之人，故來相佐辦具飲食。」於是羨那即以華香妓樂供養；供養畢竟，即便過去。

> Tomorrow morning, a monk by the name of Qizhi Qizhi<note>meaning "continued life"</note> was in charge of meals. He had already attained the stage of Anagami, and every day provided for all the monks. Sitting in full lotus posture, his body radiated light, shining in all four directions, bringing cooking utensils—spoons, pots, stoves, giant hundred-bushel kettles—following him as they soared through the sky. Xianna asked, "Is that your teacher?" The reply was, "No, that is the monk in charge of meals, coming to help prepare food." Then Xianna honored him with flowers, incense, and music. After the offering, he moved on.

次後復有十六沙彌均提之等，各以神足變作樹林，採華採果，種種變現，演身光明，晃曜天地，凌虛繼邁，駱驛而到。羨那復問：「是汝師不？」答曰：「非也。斯諸人等，先前來者，乃是我等同師弟子，年始七歲，得羅漢道，諸漏永盡，神足純備，今故先來採華具果。」即以華香具足供養；供養訖已，各各過去。

> Afterward, there came sixteen more sramanas, including Junti and others. Each used their supernatural powers to transform into forests, gather flowers and fruits, and display various manifestations. The light radiating from their bodies shone brilliantly, illuminating heaven and earth. Soaring through the void, they arrived one after another. Xianda asked again: "Is this your teacher?" The reply came: "No. These individuals who arrived earlier are fellow disciples of mine, studying under the same teacher. At just seven years old, they attained Arhatship, forever eradicating all defilements. Their supernatural powers are fully perfected. That is why they came first to gather flowers and prepare fruits." With that, they offered incense and flowers in full reverence, and after completing the offerings, each departed in turn.

次復耆年大阿羅漢化作千龍結身為座，頭皆四出，雷吼震天，其諸龍口悉雨七寶，復於其上施大寶座，飛昇虛空，身放光明照曜天下，而來至國。羨那復問：「是汝師不？」答曰：「非也。是師弟子，名憍陳如。佛初得道，在鹿野苑初轉法輪，廣度眾生，斯等五人最先受化，於弟子中第一上首，神通具足，無所罣礙。」羨那聞說，倍加恭敬，香華妓樂悉以供養；供養已訖，即便過去。

> Then the elder great Arhats transformed into a thousand dragons, interweaving their bodies to form a throne. Their heads all emerged at the four sides, and their roars shook the heavens like thunder. From each dragon's mouth, a rain of the seven treasures fell. Upon the dragons, a great jeweled throne was placed, rising into the sky, shining light that lit up the entire world, and they came to the kingdom. Xianna asked, "Is this your teacher?" The reply was, "No. This is the teacher's disciple, named Kaundinya. When the Buddha first attained enlightenment, in the Deer Park he first turned the Wheel of Dharma, widely liberating sentient beings. These five people were the first to receive his teachings. Among his disciples, they held the highest rank, endowed with complete spiritual powers, unhindered and free." Hearing this, Xianna felt even greater respect, offering incense, flowers, music, and dance as tribute. After the offering was complete, they immediately departed.

次後復有摩訶迦葉化作七寶講堂，七寶莊校，奮身光明，晃昱四布，往至其國。羨那見之，問富那奇：「是汝師不？」答曰：「非也。是師弟子摩訶迦葉，清儉知足，常行頭陀，愍諸廝賤，賑濟貧乏。」羨那即以香華妓樂供養，畢訖，即時過去。

> Next came Mahakashyapa. He transformed himself into a magnificent hall made of the seven precious treasures, sparkling with brilliant adornments and radiating light that illuminated all four directions. He proceeded to that kingdom. Xianna saw him and asked Furnaki, "Is this your teacher?" Furnaki replied, "No. This is my teacher's disciple, Mahakashyapa. He is a man of purity and simplicity, content with little, always practicing asceticism, compassionate toward the lowly, and generous in relieving the poor and needy." Xianna then offered incense, flowers, music, and dance in veneration. After the ceremony was complete, Mahakashyapa departed.

時舍利弗次後乘千師子槃身為座，頭皆四出，口雨七寶，雷吼咆哮，震動天地，復於其上敷大寶床，莊校嚴飾，而處其上，身出光明，普照四域，飛騰虛空，翱翔而至。羨那問曰：「是汝師不？」答曰：「非也。今乘來者，是師大弟子，廣博大智，名舍利弗。」羨那聞已，倍增歡喜，即以華香妓樂供養；供養訖已，即以過去。

> At that time, Shariputra came next, riding on a throne in the form of a thousand lion seats. Each lion’s head faced outward, and from their mouths rained the seven jewels. Their roars and growls shook heaven and earth. On top of this throne was placed a great jeweled couch, richly adorned and magnificently decorated. Shariputra took his seat upon it, and light shone from his body, illuminating all four directions. He soared through the sky and flew in, gliding gracefully. Xianna asked, “Is that your teacher?” The answer came: “No. The one who is coming now is the teacher’s great disciple, vast in wisdom and broad in knowledge, and his name is Shariputra.” When Xianna heard this, his joy doubled. He immediately made offerings of flowers, incense, and music. After the offerings were complete, he passed on by.

時大目連尋後而發，化作千象，羅頭四出，其諸象口皆有六牙，其一牙頭有七浴池水，一一池中有七蓮華，其一華上有七玉女，種種變現其數無量，放大光明感動四隣，復於其上安置寶座，自坐其上，乘虛徑至。羨那問曰：「是汝師不？」答言：「非也。是師弟子，名大目連，神足第一，德行純備。」羨那聞說，歡喜戴仰，香華妓樂而以供養；供養已，即便過去。

> Then the great Mahamaudgalyayana set out right after him, manifesting a thousand elephants. Their heads appeared in all four directions; each elephant’s mouth had six tusks, and at the tip of each tusk were seven bathing pools. In each pool were seven lotuses, and on each lotus were seven maidens. These transformations were countless in number, and they emitted a great radiance that stirred all the surrounding area. On top of this, he placed a jeweled throne, seated himself upon it, and flew through the sky straight onward. Shéna asked, “Is this your teacher?” The answer came: “No, this is the teacher’s disciple, named Mahamaudgalyayana, foremost in spiritual powers and complete in virtue.” Upon hearing this, Shéna was filled with joy and reverence, and made offerings of incense, flowers, music, and dance. After the offerings had been made, Mahamaudgalyayana simply passed by.

次後復有阿那律提而自化作七寶浴池，浴池中復生金色蓮華，蓮莖皆是七寶合成，處其華上，結跏趺坐，項佩日光照曜天下，光所照處皆是金色，乘虛至國。羨那復問：「是汝師不？」答言：「非也。是師弟子阿那律提，於是大眾，天眼第一。」羨那聞之，歡喜恭敬，華香供養，即自過去。

> Next, Aniruddha appeared, transforming himself to create a bath-pool made of the seven treasures. From within the pool grew golden lotus flowers, whose stems were also formed from the seven treasures. He sat atop one of these lotus flowers in full lotus posture, and from his neck shone a radiance like the sun, illuminating the entire world. Wherever this light touched turned to gold. He then traveled through space to the kingdom. Xianna asked, "Is this your teacher?" The reply came: "No, this is a disciple of the teacher, named Aniruddha, who is foremost among the assembly in the divine eye." Hearing this, Xianna was filled with joy and reverence, offered incense and flowers in veneration, and then went past him.

次後復有佛弟難陀化作千馬駕七寶車，車上復有七寶大蓋，放演光明，四出照曜，乘虛馳至，詣放鉢國。羨那見之，問富那奇：「是汝師不？」答言：「非也。是世尊弟，名曰難陀，眾相具足，德行純備。」羨那即以香華妓樂供養，畢訖，即自過去。

> Next, the Buddha's younger brother Nanda appeared, manifesting with his spiritual powers a thousand horses drawing a chariot adorned with the seven treasures. Above the chariot floated a great canopy made of the same precious substances, radiating brilliant light that shone in all four directions. They came speeding through the sky and arrived at the kingdom where the bowl had been placed. Xianna, seeing this, asked Funnagi, "Is this your teacher?" Funnagi replied, "No. This is the World-Honored One's younger brother, named Nanda. He possesses all the auspicious marks and his virtuous conduct is perfect and complete." Xianna then made offerings of incense, flowers, and music to honor him. When this was finished, Nanda passed by and moved on.

時須菩提次後復來，作七寶山，坐瑠璃窟，身放種種雜色光明，照曜天地，來至其國。羨那問曰：「是汝師不？」答言：「非也。是師弟子，名須菩提，廣智多聞，解空第一。」即以華香供養，畢訖，即自過去。

> At that time, Subhuti came again, this time manifesting as a mountain of seven precious jewels. He sat in a cave of lapis lazuli, his body radiating a variety of colored light that illuminated the entire world, and he arrived at that kingdom. Xianna asked, "Is this your teacher?" The reply came: "No. That is the teacher's disciple, named Subhuti, who possesses vast wisdom and profound knowledge, and is foremost in understanding emptiness." They then offered flowers and incense to him, and after completing this, he departed.

次有分耨文陀尼子化作一千迦樓羅王結身為座，四向羅頭，口含眾寶，發哀和音，復於其上施大寶座，而坐其上，乘虛來至。羨那問曰：「是汝師不？」答言：「非也。是我同師，名曰分耨文陀尼子，辯才應適，最為第一。」即以華香供養，訖已，便自過去。

> Next came Purna Maitrayani-putra, who transformed into a thousand Garuda Kings. He intertwined their bodies to form a throne, with their heads facing in all four directions, each beak holding precious jewels. They emitted a harmonious and sorrowful sound. Upon this, he placed a great jeweled throne, seated himself upon it, and came through the air. Srona asked: "Is this your teacher?" The reply came: "No. He is a fellow student, named Purna Maitrayani-putra. His eloquence and adaptability are the highest." After offering incense and flowers in homage, he simply passed by.

次復弟子名優波離，化作千鴈聚身相結，頭口出聲，哀鳴相和，口含眾寶，飛翔虛空，於其身上敷眾寶座，放大光明，照曜四遠，身坐其上，馳奔來至。羨那問曰：「是汝師不？」答曰：「非也。是師弟子，名優波離，於眾比丘，持律第一。」羨那聞已，即持華香供養，畢訖，即復過去。

> Next came a disciple named Upali. He transformed his body into a vast flock of a thousand geese, joined together in flight. As they cried out in unison, their calls harmonizing in sorrowful melody, each goose held precious jewels in its beak. Soaring through the sky, Upali arranged a jeweled throne on this formation, from which he radiated a brilliant light that illuminated all directions. Seated upon it, he came rushing forward. Xianna asked, "Is this your teacher?" The Buddha replied, "No. This is my disciple, named Upali. Among all the monks, he is foremost in upholding the precepts." Hearing this, Xianna promptly made offerings of flowers and incense. After completing the ceremony, Upali immediately departed.

次後復有沙門二十億化作行樹，於虛空中以紺瑠璃作經行道，復以七寶夾樹兩邊，種種妙寶以界道側，於中經行，漸至其國。羨那問曰：「是汝師不？」答曰：「非也。是佛弟子，名曰沙門二十億，於比丘中，精進第一。」華香妓樂供養，畢訖，即便過去。

> Afterward, the monk named Twenty Kottis created rows of trees through his spiritual powers. In the sky, he made a walkway from deep blue lapis lazuli, and lined both sides of the trees with the seven precious jewels, decorating the boundaries of the path with all kinds of wondrous treasures. He then walked mindfully along this path, gradually making his way to that country. Xianna asked, "Is this your teacher?" He replied, "No. This is a disciple of the Buddha, named the monk Twenty Kottis. Among the monks, he is foremost in diligent effort." After offering flowers, incense, and music in reverence, they moved on.

次後復有大劫賓寧化作七寶樹，樹上復有種種華果，樹下皆有七寶高座，處其座上，放大光明，乘虛來至。羨那問曰：「是汝師不？」答曰：「非也。是佛弟子，名劫賓寧，挺特勇猛，端正第一。」羨那聞已，歡喜供養華香妓樂，供養已訖，即自過去。

> Then there appeared a great sage named Jie Bin Ning, who transformed into various jewelled trees, covered with many different flowers and fruits. Beneath these trees were tall seats adorned with the seven precious treasures. Seated upon these, he emitted a great radiant light and came sailing through the sky. Xian Na asked, "Is he your teacher?" "Not at all," came the reply. "He is a disciple of the Buddha, named Jie Bin Ning. He is outstanding, brave, and fearless, the foremost in uprightness and beauty." Upon hearing this, Xian Na joyfully offered incense, flowers, music, and dance in veneration. After making these offerings, he passed by.

次有弟子名賓頭盧埵闍，坐寶蓮華，項佩日光，放千光明，暉赫天地，飛昇虛空，來至其國。羨那問曰：「是汝師不？」答曰：「非也。是師弟子，名賓頭盧埵闍，善能入定，坐禪第一。」即以香華供養，畢訖，即自過去。

> Next, there was a disciple named Piṇḍola-Dvāja, seated on a jeweled lotus, wearing sunlight around his neck, radiating a thousand rays of light that illuminated the heavens and earth. He flew into the sky and came to his country. Śreṇya asked, "Is this your teacher?" The reply came: "No. He is the teacher's disciple, named Piṇḍola-Dvāja, who is skilled in entering deep meditation and excels in sitting meditation above all others." Then he offered incense and flowers in reverence, and after finishing, he moved on.

次羅睺羅尋後趣引，自化其身作轉輪王，千子七寶皆悉具足，導從前後，來至其國。羨那問曰：「是汝師不？」答曰：「非也。是佛之子，名曰羅睺羅。設在家者，領四天下，七寶自至，兵仗不用，自然降附；今捨此位，出家學道，得阿羅漢，六通清徹，無所罣礙，今故變身，作是形位。」羨那聞已，香華供養，即自過去。

> Then Rahula, following behind, changed his form and manifested as a Wheel-Turning King, complete with a thousand sons and the seven treasures, with attendants before and behind, and came to that country. Xianna asked, "Is this your teacher?" He replied, "No. This is the Buddha's son, named Rahula. If he had stayed at home, he would have ruled over the four continents. The seven treasures would have appeared on their own, and without need for weapons or force, others would naturally submit. Now he has given up this position to leave home and study the Way, attained arhatship, with the six supernormal powers clear and unobstructed, free from all hindrances. Therefore he now transforms his body into this form and state." Upon hearing this, Xianna offered incense and flowers in veneration, then he passed on.

五百神足弟子各各現變，不可稱計。

> Five hundred spiritually accomplished disciples each manifested miraculous transformations beyond measure.

爾時世尊知諸弟子盡適彼國，放大光明，照曜天地普皆金色。時富那奇語其兄曰：「今者世尊始欲發意而來至此，故先放光，作是瑞應。」爾時世尊始於座上下足躡地，應時天地六反震動。時富那奇語其兄曰：「今者世尊始於座上下足躡地，以是之故，天地大動。」爾時世尊始出精舍，住在於外，八金剛神住於八面，時四天王在前導道，時天帝釋從諸欲界天子百千萬眾侍衛左面，大梵天王與色界諸天無央數眾住在右面，弟子阿難住在佛後，大眾圍遶，放演光明，照曜天地，飛昇虛空，趣放鉢國。

> At that time, the World-Honored One knew that all his disciples had arrived in that country, so he emitted a great light, illuminating the heavens and the earth, turning everything golden. Then Pūrṇikā said to his elder brother: "Now the World-Honored One is beginning to set his mind on coming here, which is why he first emits light as an auspicious sign." At that moment, the World-Honored One, rising from his seat and setting his feet upon the ground, caused the earth to tremble in six ways. Pūrṇikā said to his elder brother: "Now the World-Honored One, rising from his seat and setting his feet upon the ground, has caused the earth to quake greatly." Then the World-Honored One, leaving his dwelling, stood outside. Eight vajra-wielding deities positioned themselves in eight directions. The four heavenly kings led the way. Śakra, lord of the devas, along with hundreds of thousands of beings from the realm of desire, accompanied him on the left. The great Brahmā king, together with countless beings from the form realms, stood on his right. His disciple Ānanda followed behind, surrounded by a great assembly. Radiating brilliant light that illuminated the heavens and the earth, he soared through the sky toward the land of Pūrṇikā.

於其中道，逢五百作人以千具犁牛墾治隴畝，諸牛見佛——乘空而過，身放金色普照世界，諸牛至心仰視世尊，心存篤敬，住隴不行。作人見牛仰向觀瞻，驚怪所以，亦視見佛，即各跪白：「咸興歸誠，唯願如來當見哀愍，暫下開度，使離生死！」佛以悲心知其可度，即下為說種種妙法，五百作人心意開悟，斷二十億洞然之惡，成須陀洹，時牛命終，盡生天上，普皆歡喜。

> Halfway along the path, Shakyamuni encountered five hundred workers who were tilling the fields with a thousand plows pulled by oxen. When the oxen saw the Buddha—passing through the air, his body radiating golden light that illuminated the entire world—they looked up at the World-Honored One with utmost sincerity and deep respect, and stopped in the furrows, refusing to move. The workers, seeing the oxen look up and stare, were astonished and wondered what was happening. They too looked up and saw the Buddha. Each knelt down and said, "We all sincerely take refuge. We only pray that the Tathagata will show us compassion, descend for a while to liberate and guide us, so that we may escape birth and death!" With his compassionate heart, the Buddha knew they could be saved. He descended and taught them various marvelous teachings. The hearts and minds of the five hundred workers opened and awakened. They cut off twenty billion profound evil deeds and attained the fruit of Stream-Enterer. At that time, the oxen ended their lives and were all reborn in heavenly realms, filled with joy.

於時如來即復發引，到前未遠，有五百童女共遊曠野，見地金色，仰視其變，見乘虛而行，咸懷歡喜，叉手白言：「唯願天尊垂心矜愍，暫見濟度！」佛知其宿行應可度化，即稱所願，往至其所，隨應堪能，為說諸法。信受開解，成須陀洹。

> At that time, the Tathāgata continued onward. Not far ahead, five hundred young girls were playing together in the wilderness. They noticed the ground turning golden, looked up to see the source of this miracle, and saw the Buddha traveling through the sky. Filled with joy, they pressed their palms together and exclaimed: "We beseech the World-Honored One to extend your compassion and mercy, and grant us deliverance!" The Buddha knew that their past karmic deeds had prepared them to be guided. So, he answered their wish, went to where they were, and, according to their abilities, taught them the Dharma. They accepted the teaching faithfully, gained understanding, and attained the stage of stream-enterer (Sotāpanna).

變感已竟，遂步而至。復有五百仙人處在林澤，見光普照，地悉金色，仰覩如來與諸大眾遊行乘虛，心懷踊躍，敬心倍隆，仰請佛言：「唯願大聖暫勞神形，因見過度，聽在道次！」佛覩其本緣，知之應度，尋下在前。求作沙門，佛即聽之：「善來比丘！」便成沙門，因為說法，心淨開解，諸漏永盡，成阿羅漢，隨從佛後，乘空而至。

> The transformation was complete, and then he walked forward. Meanwhile, five hundred immortals dwelling in a forest marsh saw a brilliant light illuminating everything, turning the entire ground the color of gold. They looked up and beheld the Tathāgata traveling through the sky with a great assembly, their hearts leaping with joy and their reverence deepening. They earnestly invited the Buddha, saying, "We only ask that the Great Sage momentarily pause his divine presence, grant us the chance to see him, and allow us to join the path!" The Buddha, seeing their karmic roots and knowing they were ready to be transformed, descended before them. They sought to become monks, and the Buddha allowed them: "Come, monks!" Immediately they became mendicants. Then the Buddha taught them the Dharma; their minds were purified and awakened, all defilements extinguished forever, and they attained arhatship. They followed behind the Buddha, coming through the sky.

時富那奇遙見佛來，光曜天地，大眾虛轉，語兄羨那：「世尊及眾今始來至。」

> At that time, Purnika saw the Buddha approaching from afar, with radiant light illuminating heaven and earth, and a great multitude moving through the sky. He said to his older brother Shrona, "The World-Honored One and the assembly have now arrived."

佛到其國，羨那歡喜，即以香華及眾妓樂供養，畢訖，共至會所。佛至其舍如法就坐，羨那合家供辦甘饍，自行澡水，敬意奉食。佛為噠嚫，食訖澡漱，為其舉國、合家大小演說妙法。合家一切得須陀洹，有具二道三四果者，復有發意趣大乘者，復有堅住不退地者。佛說法訖，舉國男女得度者眾，不可稱計。

> The Buddha arrived in that country, and Xianna was overjoyed. He offered incense, flowers, and various forms of music and entertainment in devotion. Afterward, they went together to the gathering place. The Buddha entered his home and sat down in accordance with proper Dharma. Xianna and his entire family prepared a fine meal, personally offered water for washing, and served the food with utmost respect. The Buddha gave a teaching of thanks, and after eating and rinsing, he delivered a wonderful Dharma discourse for the whole country—for every member of the family, young and old alike. The entire household attained the fruit of Stream-Entry. Some achieved the second, third, or fourth stage of sainthood others awakened the aspiration for the Great Vehicle, and still others firmly abided on the irreversible ground. After the Buddha finished speaking, countless men and women throughout the country were liberated—so many that they could not be counted.

阿難長跪，叉手合掌，前白佛言：「不審，世尊！此富那奇過去世中作何惡行，為人下賤，屬他為奴？復有何福，遇佛得度？」佛告阿難：「欲知之者，明聽善思！當為汝說。」對曰：「唯然，願具開示。」

> Ananda knelt upright, pressed his palms together, and asked the Buddha: "I wonder, World-Honored One, what evil deeds did this Punaka commit in past lives to be born lowly as another's servant? And what good fortune allowed him to meet the Buddha and attain liberation?" The Buddha told Ananda: "If you wish to know, listen carefully and think deeply! I will explain it to you." "Indeed," Ananda replied. "Please, fully reveal it to me."

佛告阿難：「乃往過去迦葉佛時，有一長者財富無數，為佛眾僧興僧伽藍，衣服飲食、病瘦醫藥、四事供辦，供給一切，無有乏短。爾時長者遇疾命終，其後一兒出家學道，其父死後，佛圖供具皆悉轉少，眾僧罷散，其寺荒壞，無人住止。其兒比丘勤力招合檀越知識，積聚錢財，修補缺落，復合眾僧還繼供養。於時多眾住在其寺，勤精專修，具諸道者，時彼道人作僧自在。時有羅漢道人次知日直，掃除草土，積在中庭，不時除棄。於時比丘惡心呵叱：『今此比丘如奴無異，雖知掃地，不能除棄。』

> The Buddha told Ānanda, "In a past age during the time of the Buddha Kāśyapa, there was a wealthy elder with immeasurable riches. He built a monastery for the Buddha and the monastic community, providing all four necessities—robes, food, lodging, and medicine—ensuring nothing was ever lacking. In time, that elder fell ill and passed away. After his death, one of his sons became a monk and devoted himself to the path. After the elder's death, the monastery's offerings and support gradually dwindled. The monks scattered, the monastery fell into disrepair, and no one remained there. That elder's son, now a monk, worked diligently to gather patrons and donors, accumulating funds to repair the damaged monastery and restore the community, continuing the offerings once again. Many monks then lived in that monastery, earnestly cultivating and practicing, with some attaining realization. One of the monks managed the affairs of the monastic community. At one point, an arhat monk responsible for the day's tasks swept up some dirt and grass, piling it in the courtyard without disposing of it in time. Seeing this, the monastery manager angrily scolded him: 'This monk is no different from a slave! Though he knows how to sweep, he can't even bother to remove the trash.'

「阿難！當知彼時比丘大自在者，今富那奇比丘是也，由其惡心呵得道人，比之為奴，由此一言，五百世中恒為奴身，復由興立勸合眾人供養眾僧，償罪已畢，復遭我世，蒙得過度。今此國中受化之人，皆是往昔勸助之眾，緣是果報，皆得度脫。」

> "Ananda, know this: the greatly free monk of that time is now the monk Fu Naqian. Because he slandered a realized practitioner with an evil mind, comparing him to a slave, by that one statement, he was reborn as a slave for five hundred lifetimes. Yet, because he also encouraged and organized people to make offerings to the monastic community, once his karmic debt was repaid, he encountered my time and attained liberation. All the people in this country who are now accepting the teachings are the same group he once encouraged to support the monastics. As a result of that karmic fruit, they have all crossed over to freedom."

阿難之等及與眾會，聞佛所說，歡喜奉行。

> Ananda and the entire assembly heard what the Buddha taught, rejoiced, and put it into practice.

### （三五）尼提度緣品第三十

> Chapter 30: Niti's Conversion

如是我聞：

> Thus I have heard:

一時佛在舍衛國祇樹給孤獨園。爾時舍衛城中人民眾多，居止隘迮，廁溷尠少，大小便利多往出城。或有豪尊不能去者，便利在器中，雇人除之。時有一人名曰尼提，極貧至賤，無所趣向，仰客作除糞，得價自濟。

> Once, the Buddha was staying in the Jeta Grove, in the Garden of the Benefactor of the Orphans and the Solitary, near the city of Shravasti. At that time, the city of Shravasti was densely populated, with cramped living quarters and very few public toilets. Many people had to leave the city to relieve themselves. Some wealthy or high-ranking individuals, unable to go themselves, would excrete into containers and hire others to dispose of it. There was a man named Niti, extremely poor and of the lowest social status, with no direction in life. He supported himself by working as a hired cleaner of excrement.

爾時世尊即知其應度，獨將阿難入於城內，欲拔濟之。到一里頭，正值尼提持一瓦器盛滿不淨，欲往棄之。遙見世尊，極懷鄙愧，退從異道，隱屏欲去，垂當出里，復見世尊，倍用鄙恥，迴趣餘道，復欲避去，心意怱忙，以瓶打壁，瓶即破壞，屎尿澆身，深生慚愧，不忍見佛。

> At that time, the World-Honored One, knowing that Nīti was ready to be saved, took only Ānanda with him into the city to help him. As they reached an alley, they saw Nīti carrying a pot filled with waste, heading out to dump it. When he saw the World-Honored One from afar, he was filled with profound shame. He turned aside onto a different path, trying to hide and avoid him. Just as he was about to leave the alley, he saw the World-Honored One again, and his shame doubled. He rushed off in another direction to get away, but in his panic, his pot struck a wall and broke, drenching him in filth. Deeply embarrassed, he couldn't bear to face the Buddha.

是時世尊就到其所，語尼提言：「欲出家不？」尼提答言：「如來尊重，金輪王種，翼從弟子悉是貴人，我下賤弊惡之極，云何同彼而得出家？」世尊告曰：「我法清妙，猶如淨水，悉能洗除一切垢穢，亦如大火能燒諸物，大小好惡皆能焚之。我法亦爾，弘廣無邊，貧富貴賤，男之與女，有能修者，皆盡諸欲。」

> At that time, the World-Honored One went to Niti and asked him, "Do you wish to leave home and become a monk?" Niti replied, "The Tathagata is revered, born of a royal golden-wheel lineage, and all his followers are noble people. I am of the lowest and most vile birth—how could I possibly leave home alongside them?" The World-Honored One said, "My Dharma is pure and wondrous, like clear water that can wash away all defilement. It is also like a great fire that can burn all things, great or small, good or bad. My Dharma is likewise—vast and boundless. Whether rich or poor, noble or humble, man or woman—anyone who cultivates it can put an end to all desires."

是時尼提聞佛所說，信心即生，欲得出家。佛使阿難將出城外大河水邊洗浴其身，已得淨潔，將詣祇洹，為說經法——苦切之理，生死可畏，涅槃永安；霍然意解，獲初果證，合掌向佛，求作沙門，佛即告曰：「善來比丘！」鬚髮自落，法衣在身，佛重解說四諦要法，諸漏得盡，成阿羅漢，三明六通皆悉具足。

> Now when Nidi heard what the Buddha said, faith arose in him, and he wished to leave home to become a monk. The Buddha sent Ananda to take him outside the city to the great river, where he bathed and became clean. Then Ananda brought him to the Jetavana Grove, where the Buddha taught him the Dharma—the painful truths of existence, the fearsomeness of birth and death, and the lasting peace of Nirvana. Suddenly Nidi understood, and attained the first stage of enlightenment. Pressing his palms together, he faced the Buddha and requested to become a monk. The Buddha told him, "Welcome, monk!" Instantly his hair and beard fell away, and monastic robes appeared on him. The Buddha then explained the essential teaching of the Four Noble Truths, and Nidi exhausted all defilements, becoming an Arhat, fully possessing the three insights and six spiritual powers.

爾時國人聞尼提出家，咸懷怨心而作是言：「云何世尊聽此賤人出家學道？我等如何為其禮拜？設作供養，請佛及僧，斯人若來，污我床席。」展轉相語，乃聞於王。王聞亦怨恨，情用反側，即乘羽葆之車，與諸侍從，往詣祇洹，欲問如來所疑之事。既到門前，且小停息。祇洹門外有一大石，尼提比丘坐於石岩縫補故衣，有七百天人各持華香而供養之，右遶敬禮。時王覩見，深用歡喜，到比丘所，而語之言：「我欲見佛，願為通白！」比丘即時身沒石中，踊出於內，白世尊曰：「波斯匿王今者在外，欲得來入覲省諮問。」佛告尼提：「從汝本道，往語令前。」尼提尋時還從石出，如似出水，無有罣礙，即語王言：「白佛已竟，王可進前。」王作此念：「向所疑事，且當置之，先當請問此比丘者有何福行，神力乃爾。」

> At that time, when the people of the country heard that Niti had become a monk, they all felt resentful and said, "How can the World-Honored One allow this lowly person to become a monk and study the Way? How can we bow to him? If we make offerings and invite the Buddha and his sangha, and this person comes, he will defile our seats and bedding." As word spread, it reached the king. The king also felt resentful and troubled, and rode in his royal carriage with his attendants to Jetavana to ask the Buddha about his doubts. Upon arriving at the gate, he paused briefly for a rest. Outside the Jetavana gate was a large rock, where the monk Niti was sitting in a rocky crevice mending his old robe. Seven hundred heavenly beings, each holding flowers and incense, were making offerings to him, circumambulating and bowing in reverence. When the king saw this, he was deeply delighted. He approached the monk and said, "I wish to see the Buddha; please announce me!" The monk then sank into the rock, emerged inside, and told the World-Honored One, "King Prasenajit is now outside and wishes to enter, pay respects, and ask questions." The Buddha said to Niti, "Go back the way you came and tell him to come forward." Niti then returned through the rock, as easily as emerging from water, without any obstruction, and said to the king, "I have informed the Buddha. You may enter." The king thought, "For now, I will set aside the matter I was doubting. First, I should ask about this monk: what merits did he cultivate to gain such miraculous power?"

王入見佛，稽首佛足，右遶三匝，却坐一面，白世尊言：「向者比丘神力難及，入石如水，出石無孔，姓字何等，願見告示！」世尊告曰：「是王國中極賤之人，我已化度，得阿羅漢。大王故來，欲問斯義。」王聞佛語，慢心即除，欣悅無量，因告王曰：「凡人處世，尊卑貴賤、貧富苦樂，皆由宿行而致斯果。仁慈謙順，敬長愛小，則為貴人；凶惡強梁，憍恣自大，則為賤人。」波斯匿王白世尊言：「大聖出世，多所潤濟如此凡陋下賤之人，拔其苦毒，使常安樂。此尼提者，有何因緣，生於賤處？復種何德，得遇聖尊，稟受仙化，尋成應真？唯願世尊敷演分別！」

> The king entered, saw the Buddha, bowed his head at the Buddha’s feet, circumambulated him three times to the right, and then sat down to one side. He said to the World-Honored One, “The monk I just saw had incredible spiritual power—he entered rock as if it were water, and emerged without leaving a hole. What is his name, and would you please tell me about him?” The World-Honored One replied, “This man was the lowest of the low in your kingdom. I have already transformed him, so that he has attained arhatship. You came here wanting to understand this matter.” When the king heard the Buddha’s words, his pride immediately dissolved, and he was filled with boundless joy. The Buddha then said to the king, “In this world, a person’s status—whether noble or lowly, rich or poor, happy or suffering—is all the result of their past actions. Kindness, humility, obedience, respect for elders, and love for the young make one noble. Fierceness, cruelty, arrogance, and self-indulgence make one lowly.” King Prasenajit said to the World-Honored One, “The Great Sage appears in the world to help and benefit everyone, even common, base people like this one, lifting them from suffering and bringing them lasting peace. What causes led this man, Niti, to be born into such a low station? And what merits did he cultivate that he encountered the Honored Sage, received your transformative guidance, and quickly attained realization? Please, World-Honored One, explain this in detail.”

佛告王曰：「諦聽！善持！吾當解說，令汝開悟。乃往過去迦葉如來出現世間，滅度之後，有比丘僧凡十萬人，中有一沙門作僧自在，身有疾患，服藥自下，憍慠恃勢，不出便利，以金銀澡槃就中盛尿，令一弟子擔往棄之，然其弟子是須陀洹。由在彼世不能謙順，自恃多財，秉捉僧事，暫有微患，懶不自起，驅役聖人，令除糞穢，以是因緣，流浪生死，恒為下賤，五百世中為人除糞，乃至於今。由其出家持戒功德，今值我世，聞法得道。」佛告大王：「欲知爾時僧自在者，今尼提比丘是。」波斯匿王白世尊言：「如來出世，實為奇特，利益無量苦惱眾生。」佛告大王：「善哉！善哉！如汝所言。」佛又告曰：「三界輪轉，無有定品，積善仁和，生於豪尊；習惡放恣，便生卑賤。」

王大歡喜，無有慢心，即起長跪，執尼提足而為作禮，懺悔自謝，願除罪咎。世尊爾時因為廣說法微妙之義，所謂論者，施論、戒論、生天之論，欲不淨想，出要為樂。

> The king was overjoyed and humbled, with no trace of arrogance. He promptly knelt upright, grasped Niti’s feet, and bowed in reverence. Repenting and apologizing, he expressed his wish to be cleansed of all wrongdoing. At that time, the World-Honored One then broadly explained the profound and subtle meanings of the Dharma—specifically those teachings about the merits of generosity, ethical discipline, and rebirth in heavenly realms; the contemplation of desire as impure; and the joy of renouncing worldly attachments.

爾時大會聞佛所說，各獲道證，信受奉行。

> At that time, the great assembly heard what the Buddha had said, and each one attained realization of the path. They accepted it with faith and put it into practice.