序品第一
Chapter 1: The Prologue
自歸能仁第七仙， 演說賢聖無上軌；
永在生死長流河， 世尊今為度𪏭庶。
尊長迦葉及眾僧， 賢哲阿難無量聞；
善逝泥曰供舍利， 從拘夷國至摩竭。
迦葉端思行四等， 此眾生類墜五道；
正覺演道今去世， 憶尊巧訓懷悲泣。
迦葉思惟正法本， 云何流布久在世？
最尊種種吐言教， 總持懷抱不漏失。
誰有此力集眾法， 在在處處因緣本？
今此眾中智慧士， 阿難賢善無量聞。
即擊揵椎集四部， 比丘八萬四千眾，
盡得羅漢心解脫， 以脫縛著處福田。
迦葉哀愍於世故， 加憶尊恩過去報；
世尊授法付阿難， 願布演法長存世。
云何次第不失緒？ 三阿僧祇集法寶，
使後四部得聞法， 已聞便得離眾苦。
阿難便辭吾不堪， 諸法甚深若干種，
豈敢分別如來教， 佛法功德無量智！
今尊迦葉能堪任， 世雄以法付耆舊；
大迦葉今為眾人， 如來在世請半坐。
迦葉報言雖有是， 年衰朽老多忘失，
汝今總持智慧業， 能使法本恒在世。
我今有三清淨眼， 亦復能知他心智，
一切眾生種種類， 無有能勝尊阿難。
梵天下降及帝釋， 護世四王及諸天，
彌勒兜術尋來集， 菩薩數億不可計。
彌勒梵釋及四王， 皆悉叉手而啟白：
一切諸法佛所印， 阿難是我法之器。
若使不欲法存者， 便為壞敗如來教；
願存本要為眾生， 得濟危厄度眾難！
釋師出世壽極短， 肉體雖逝法身在；
當令法本不斷絕， 阿難勿辭時說法！
迦葉最尊及聖眾， 彌勒梵釋及四王，
哀請阿難時發言， 使如來教不滅盡。
阿難仁和四等具， 意轉入微師子吼，
顧眄四部瞻虛空， 悲泣揮淚不自勝。
便奮光明和顏色， 普照眾生如日初；
彌勒覩光及釋梵， 收捨遲聞無上法。
四部寂靜專一心， 欲得聞法意不亂；
尊長迦葉及聖眾， 直視覩顏目不眴。
時阿難說經無量， 誰能備具為一聚？
我今當為作三分， 造立十經為一偈。
契經一分律二分， 阿毘曇經復三分；
過去三佛皆三分： 契經、律、法為三藏。
契經今當分四段， 次名增一、二名中，
三名曰長多瓔珞， 雜經在後為四分。
尊者阿難作是念： 如來法身不敗壞，
永存於世不斷絕， 天人得聞成道果。
或有一法義亦深， 難持難誦不可憶；
我今當集一法義， 一一相從不失緒。
亦有二法還就二， 三法就三如連珠，
四法就四五亦然， 五法次六六次七，
八法義廣九次第， 十法從十至十一；
如是法寶終不忘， 亦恒處世久存在，
於大眾中集此法， 即時阿難昇乎座；
彌勒稱善快哉說， 諸法義合宜配之。
更有諸法宜分部， 世尊所說各各異；
菩薩發意趣大乘， 如來說此種種別。
人尊說六度無極： 布施、持戒、忍、精進、
禪、智慧力如月初， 逮度無極覩諸法。
諸有勇猛施頭目， 身體血肉無所惜，
妻妾國財及男女， 此名檀度不應棄。
戒度無極如金剛， 不毀不犯無漏失，
持心護戒如坏瓶， 此名戒度不應棄。
或有人來截手足， 不起瞋恚忍力強，
如海含容無增減， 此名忍度不應棄。
諸有造作善惡行， 身口意三無厭足，
妨人諸行不至道， 此名進度不應棄。
諸有坐禪出入息， 心意堅固無亂念，
正使地動身不傾， 此名禪度不應棄。
以智慧力知塵數， 劫數兆載不可稱，
書䟽業聚意不亂， 此名智度不應棄。
諸法甚深論空理， 難明難了不可觀，
將來後進懷狐疑， 此菩薩德不應棄。
阿難自陳有是念： 菩薩之行愚不信，
除諸羅漢信解脫， 爾乃有信無猶豫。
四部之眾發道意， 及諸一切眾生類；
彼有牢信不狐疑， 集此諸法為一分。
彌勒稱善快哉說， 發趣大乘意甚廣；
或有諸法斷結使， 或有諸法成道果。
阿難說曰此云何？ 我見如來演此法，
亦有不從如來聞， 此法豈非當有疑？
設我言見此義非， 於將來眾便有虛；
今稱諸經聞如是， 佛處所在城國土，
波羅捺國初說法， 摩竭國降三迦葉；
釋翅、拘薩、迦尸國， 瞻波、句留、毘舍離。
天宮、龍宮、阿須倫， 乾沓和等拘尸城；
正使不得說經處， 當稱原本在舍衛。
吾所從聞一時事， 佛在舍衛及弟子，
祇桓精舍修善業， 孤獨長者所施園。
時佛在中告比丘： 當修一法專一心，
思惟一法無放逸。 云何一法？謂念佛，
法念、僧念及戒念， 施念去相次天念，
息念、安般及身念， 死念除亂謂十念。
此名十念更有十， 次後當稱尊弟子；
初化拘隣真佛子， 最後小者名須拔。
以此方便了一法， 二從二法三從三，
四五六七八九十， 十一之法無不了。
從一增一至諸法， 義豐慧廣不可盡；
一一契經義亦深， 是故名曰增壹含。
今尋一法難明了， 難持難曉不可明；
比丘自稱功德業， 今當稱之尊第一。
猶如陶家所造器， 隨意所作無狐疑；
如是阿含增一法， 三乘教化無差別。
佛經微妙極甚深， 能除結使如流河；
然此增一最在上， 能淨三眼除三垢。
其有專心持增一， 便為總持如來藏；
正使今身不盡結， 後生便得高才智。
若有書寫經卷者， 繒綵花蓋持供養，
此福無量不可計， 以此法寶難遇故。
說此語時地大動， 雨天華香至于膝，
諸天在空歎善哉！ 上尊所說盡順宜。
契經一藏律二藏， 阿毘曇經為三藏；
方等大乘義玄邃， 及諸契經為雜藏。
安處佛語終不異， 因緣本末皆隨順；
彌勒諸天皆稱善， 釋迦文經得久存。
彌勒尋起手執華， 歡喜持用散阿難；
此經真實如來說， 使阿難尋道果成。
I take refuge in the Able One, the seventh sage, Who proclaimed the noble and unsurpassed path. Forever adrift in the long river of birth and death, The World-Honored One now crosses over the multitudes.
The elder Kashyapa and the assembly of monks, The wise Ananda of boundless learning— The Well-Gone One, entering nirvana, left his relics, From the land of Kusingara to Magadha.
Kashyapa, deep in thought, practiced the four immeasurables, Seeing sentient beings fallen into the five paths. The fully awakened One, having taught the path, has now departed; Remembering the Master's skillful instructions, they wept in sorrow.
Kashyapa contemplated the very root of the true Dharma: How can it spread and endure long in the world? The Most Honored One uttered various teachings— Let them be held wholly, without a single loss.
Who has this power to gather all the teachings, The very foundation of conditions everywhere? In this assembly, there is a wise one— Ananda, virtuous and learned beyond measure.
Then he struck the wooden gong, gathering the fourfold assembly: Eighty-four thousand monks, All having attained arhatship with liberated minds, Freed from bonds, they became fields of merit.
Kashyapa, out of compassion for the world, Recalled the Master's grace and past kindness: The World-Honored One entrusted the Dharma to Ananda, Praying that the Dharma might long remain in the world.
How can we maintain its order without losing the thread? The Dharma treasure gathered over three incalculable eons— So that the fourfold assembly may hear the Dharma, And hearing it, be freed from all suffering.
Ananda then declined: "I am not worthy— The teachings are profound and manifold. How dare I distinguish the Tathagata's words? The Buddha-Dharma's merit is of boundless wisdom!
Now the venerable Kashyapa is capable of this task; The world's hero entrusted the Dharma to the elders. Great Kashyapa, now before the assembly, Was offered half the seat while the Tathagata lived."
Kashyapa replied: "Though this is so, I am aged and frail, prone to forgetfulness. You now uphold the enterprise of wisdom— You can keep the Dharma's root forever in the world.
I now possess the three pure eyes, And I can know the minds of others. Among all sentient beings of every kind, None can surpass the venerable Ananda."
Brahma descended, along with Indra, The four guardian kings and all the devas. Maitreya gathered from Tusita, With countless billions of bodhisattvas.
Maitreya, Brahma, Indra, and the four kings All clasped their hands and spoke: "All dharmas are sealed by the Buddha; Ananda is the vessel of our Dharma.
If you do not wish the Dharma to endure, You would destroy the Tathagata's teaching. Please preserve the essential for sentient beings, To rescue them from peril and deliver them from suffering!"
The Shakya sage appeared in the world but lived briefly; Though the flesh body has passed, the Dharma body remains. Let the Dharma's root never be severed— Ananda, do not refuse! Speak the Dharma now!
Kashyapa, most honored, and the holy assembly, Maitreya, Brahma, Indra, and the four kings, Earnestly requested Ananda to speak at once, So that the Tathagata's teaching would not perish.
Ananda, gentle and fulfilled in the four immeasurables, Turned his mind to the subtle and roared the lion's roar. He gazed upon the fourfold assembly and looked to the sky, Weeping tears he could not contain.
Then he radiated light with a serene expression, Illuminating all beings like the rising sun. Maitreya, seeing the light, along with Shakya and Brahma, Cast away hesitation to hear the supreme Dharma.
The fourfold assembly fell silent, single-minded, Desiring to hear the Dharma without distraction. The elder Kashyapa and the holy assembly Stared at his face without blinking.
Then Ananda spoke of countless teachings— Who could gather them all into one collection? "Now I shall divide them into three parts, Arranging ten scriptures as one gatha.
The Sutras form one part, the Vinaya a second, The Abhidharma scriptures form a third; The three Buddhas of the past all used three divisions: Sutra, Vinaya, and Dharma—these are the three treasuries.
The Sutras I now divide into four sections: First called the Ekottara, second the Madhyama, Third called the Dirgha with many adornments, And the Miscellaneous Sutras last, as the fourth division."
The venerable Ananda then thought: "The Tathagata's Dharma body is indestructible, Enduring forever in the world without cease— Heaven and humans, hearing it, will attain the fruits of the path."
"Some dharmas are single in meaning yet profound, Hard to hold, hard to recite, impossible to remember. Now I shall gather the single-dharma meanings, Each following the next without losing the thread.
There are also two dharmas following two, Three following three like linked pearls, Four following four, and five likewise, Five followed by six, six by seven,
Eight's meaning is vast, nine follows in order, Ten dharmas from ten up to eleven— Thus the Dharma treasure is never forgotten, And always abides long in the world."
In the great assembly, he gathered these teachings— Immediately Ananda ascended the seat. Maitreya praised: "Well said! Excellent! The meanings of all dharmas are fittingly arranged."
"There are yet other dharmas to be classified, For the World-Honored One spoke variously. Bodhisattvas set their minds on the Great Vehicle— The Tathagata taught these distinctions."
"The Lord of humans spoke of the six perfections: Giving, moral conduct, patience, diligence, Meditation, and wisdom—bright as the new moon; Attaining the perfections, one sees all dharmas.
Those who are brave, giving eyes and heads, Body, blood, and flesh without any regret— Wives, concubines, kingdoms, wealth, sons and daughters— This is the perfection of giving; it should not be abandoned.
The perfection of moral conduct is like vajra— Not broken, not violated, without any leak. Holding the mind and guarding precepts like a clay pot— This is the perfection of conduct; it should not be abandoned.
If someone comes to cut off hands and feet, Not arousing anger—the power of patience is strong— Like the sea that contains all without increase or decrease— This is the perfection of patience; it should not be abandoned.
For those who perform good and evil deeds, In body, speech, and mind never satisfied— Such actions hinder the path and block the way— This is the perfection of diligence; it should not be abandoned.
For those who sit in meditation, watching the breath, Mind firm and steady, without scattered thoughts— Even if the earth quakes, the body does not sway— This is the perfection of meditation; it should not be abandoned.
With the power of wisdom, one knows the number of dust motes, Kalpas numbered in millions beyond counting— Writing and compiling the accumulated deeds without confusion— This is the perfection of wisdom; it should not be abandoned.
The dharmas are profound, discussing the principle of emptiness, Difficult to understand, hard to perceive, impossible to observe. Future generations may harbor doubt— These bodhisattva virtues should not be abandoned."
Ananda then declared this thought: "The bodhisattva path is hard for the ignorant to believe. Apart from the arhats who are liberated by faith, Only they have faith without hesitation.
The fourfold assembly has awakened the path-mind, And all sentient beings of every kind— Those with firm faith, without doubt, Gather these dharmas as one division."
Maitreya praised: "Well said! Excellent! The intention toward the Great Vehicle is vast indeed! Some dharmas sever the fetters, Some dharmas fulfill the fruits of the path."
Ananda said: "What does this mean? I have seen the Tathagata teach these dharmas, Yet some were not heard directly from the Tathagata— Would these not give rise to doubt?
If I say 'I saw this' when it is not so, Then future assemblies would be deceived. Now I declare of all the scriptures: 'Thus have I heard'— The Buddha's locations, in cities and countries:
In Varanasi he first turned the wheel; In Magadha he subdued the three Kashyapas; In Shakya, Kosala, and Kasi lands, In Champa, Kuru, and Vaishali.
In heavenly palaces, dragon palaces, asura realms, Gandharva lands, and Kushinagar city— Even where the teaching place cannot be named, I shall cite Shravasti as the origin.
What I heard at one time: The Buddha was in Shravasti with his disciples, At Jetavana Monastery cultivating good deeds, The garden donated by the elder Anathapindika.
There the Buddha told the monks: 'Cultivate one dharma with a focused mind, Contemplate one dharma without negligence. What is that one dharma? It is called mindfulness of the Buddha,
Mindfulness of the Dharma, mindfulness of the Sangha, and mindfulness of conduct, Mindfulness of giving, then mindfulness of the devas, Mindfulness of breathing, mindfulness of the body, Mindfulness of death—these ten remove confusion.'
These are called the ten recollections; there are ten more. Next I shall name the noble disciples: The first converted was Kondanna, the true disciple, The last, the youngest, was Subhadra.
By this method, one understands one dharma, Two from two dharmas, three from three, Four, five, six, seven, eight, nine, ten— The eleven dharmas are all understood.
From one increasing to one, up to all dharmas, The meaning is vast, the wisdom boundless, inexhaustible. Each sutra's meaning is also profound— Therefore it is called the Ekottara Agama."
"Now this single dharma is hard to understand, Hard to hold, hard to recite, impossible to clarify. The monks proclaim their meritorious deeds— Now I shall proclaim the foremost of the honored.
Just as a potter crafts his vessels, Making them as he wishes without doubt— So too the Ekottara Agama's dharmas Teach the three vehicles without distinction.
The Buddha's scriptures are subtle and extremely profound, Able to remove the fetters like a flowing river. Yet this Ekottara stands foremost, Able to purify the three eyes and remove the three defilements.
Whoever single-mindedly upholds the Ekottara Has grasped the Tathagata's treasury. Even if not fully freed in this life, In the next life they will gain lofty wisdom.
If anyone writes out these scriptures, And offers them with banners, flowers, and canopies, This merit is immeasurable, beyond counting— For this Dharma treasure is so rare to encounter."
As these words were spoken, the great earth trembled, Heavenly flowers rained down to the knees. The devas in the sky praised: "Excellent!" "The Most Honored One's words all perfectly accord."
The Sutra is one treasury, the Vinaya the second, The Abhidharma scriptures form the third treasury. The Great Vehicle of the Vaipulya, profound and mysterious, Along with all the sutras, forms the Miscellaneous Treasury.
The Buddha's words are placed without alteration, Causes and conditions, beginnings and ends, all in accord. Maitreya and all the devas praised: "Excellent!" "The scriptures of Shakyamuni shall long endure."
Maitreya then rose, holding flowers in hand, Joyfully scattering them over Ananda: "This scripture is truly spoken by the Tathagata— May Ananda soon attain the fruit of the path."
是時，尊者阿難及梵天將諸梵迦夷天，皆來會集；化自在天將諸營從，皆來會聚；他化自在天將諸營從，皆悉來會；兜術天王將諸天之眾，皆來會聚；豔天將諸營從，悉來會聚；釋提桓因將諸三十三天眾，悉來集會；提頭賴吒天王將乾沓和等，悉來會聚；毘留勒叉天王將諸厭鬼，悉來會聚；毘留跛叉天王將諸龍眾，悉來會聚；毘沙門天王將閱叉、羅剎眾，悉來會聚。
At that time, the Venerable Ananda and Brahma, along with the heavenly beings of the Brahma realm, all gathered together. The gods of the realm of Free Enjoyment of Creations, together with their attendants, all assembled. The gods of the realm of Enjoying Others' Creations, together with their attendants, all came together. The heavenly king of the Tushita realm, along with the hosts of devas, all assembled. The gods of the Yama realm, together with their attendants, all gathered. Shakra, the lord of gods, brought the multitude of the Thirty-Three Heavens, all of whom assembled. The heavenly king Dritarashtra, together with the Gandharvas, all gathered. The heavenly king Virudhaka, together with the various spirits of the departed, all assembled. The heavenly king Virupaksha, together with the hosts of dragons, all came together. And the heavenly king Vaisravana, along with the Yakshas and Rakshasas, all gathered in that place.
是時，彌勒大士告賢劫中諸菩薩等：「卿等勸勵諸族姓子、族姓女，諷誦受持增一尊法，廣演流布，使天、人奉行。」
At that time, the great being Maitreya addressed the bodhisattvas of the Fortunate Eon, saying: "Encourage and inspire all sons and daughters of good families to recite, uphold, and proclaim this foremost teaching, spreading it far and wide so that both gods and humans may practice it."
說是語時，諸天、世人、乾沓和、阿須倫、伽留羅、摩睺勒、甄陀羅等，各各白言：「我等盡共擁護是善男子、善女人，諷誦受持增一尊法，廣演流布，終不中絕。」
When this was spoken, the gods, humans, gandharvas, asuras, garudas, mahoragas, and kinnaras all said in turn: "We will all together protect and support these virtuous men and women who recite, uphold, and honor this foremost teaching, spreading it far and wide without ever letting it cease."
時，尊者阿難告優多羅曰：「我今以此增一阿含囑累於汝，善諷誦讀，莫令漏減，所以者何？其有輕慢此尊經者，便為墮落為凡夫行。何以故？此，優多羅，增一阿含，出三十七道品之教，及諸法皆由此生。」
Then the Venerable Ananda said to Uttara: "I now entrust this Ekottara Agama to you. Recite it well and do not let it diminish or be lost. Why is this? For those who treat this sacred scripture with disrespect will fall into the ways of ordinary beings. Why so? Because this Ekottara Agama reveals the teachings of the thirty-seven factors of enlightenment, and all other teachings arise from it."
時，大迦葉問阿難曰：「云何，阿難！增一阿含乃能出生三十七道品之教，及諸法皆由此生？」
Then the Venerable Mahākāśyapa asked Ānanda, "How is it, Ānanda, that the Ekottara Āgama gives rise to the teachings of the thirty-seven factors of enlightenment, and indeed all dharmas arise from it?"
阿難報言：「如是，如是，尊者迦葉！增一阿含出生三十七品，及諸法皆由此生；且置增一阿含，一偈之中，便出生三十七品及諸法。」
Ananda replied, "Yes, yes, Venerable Kassapa! The Ekottara Agama gives rise to the thirty-seven factors and all phenomena. But not only that, even within a single verse, the thirty-seven factors and all phenomena can be found."
迦葉問言：「何等偈中出生三十七品及諸法？」
Kashyapa asked, "In which verses do the thirty-seven factors of enlightenment and all dharmas arise?"
時，尊者阿難便說此偈：
Then the Venerable Ananda spoke this verse:
「諸惡莫作， 諸善奉行， 自淨其意， 是諸佛教。
「所以然者，諸惡莫作，是諸法本，便出生一切善法；以生善法，心意清淨。是故，迦葉！諸佛世尊身、口、意行，常修清淨。」
The reason for this is: avoiding all evil is the foundation of all things, for it gives rise to all virtuous qualities. When virtuous qualities arise, the mind becomes pure. Therefore, Kāśyapa, the Buddhas and World-Honored Ones always cultivate purity in their actions of body, speech, and mind.
迦葉問曰：「云何，阿難！增壹阿含獨出生三十七品及諸法，餘四阿含亦復出生乎？」
Kashyapa asked, "Ananda, do the Thirty-Seven Practices and all other teachings arise solely from the Ekottara Agama, or do they also arise from the other four Agamas?"
阿難報言：「且置。迦葉！四阿含義，一偈之中，盡具足諸佛之教，及辟支佛、聲聞之教。所以然者，諸惡莫作，戒具之禁；清白之行，諸善奉行；心意清淨，自淨其意；除邪顛倒，是諸佛教，去愚惑想。云何，迦葉！戒清淨者，意豈不淨乎？意清淨者，則不顛倒；以無顛倒，愚惑想滅，諸三十七道品果便得成就。以成道果，豈非諸法乎？」
Ananda replied, "Hold on, Kashyapa. The essential meaning of the Four Agamas is fully contained within a single verse, which encompasses the teachings of all Buddhas, as well as those of Pratyekabuddhas and Shravakas. Why is that?
'Refrain from all evil' — this is the precept of moral discipline. 'Practice all that is good' — this is pure conduct. 'Purify the mind' — this is mental clarity. 'Remove false views and delusions' — this is the teaching of all Buddhas, dispelling ignorance and confusion.
Now, Kashyapa, if one's moral discipline is pure, how could the mind not be pure? A pure mind is free from confusion. When confusion is gone, deluded thoughts cease, and the thirty-seven factors of enlightenment naturally come to fulfillment. Once the path and its fruits are attained, are these not all the teachings?"
迦葉問曰：「云何，阿難！以此增一付授優多羅，不囑累餘比丘一切諸法乎？」
Kashyapa asked, "Ananda, why do you entrust these Numerical Discourses specifically to Uttara and not to the other monks with the entire Dharma?"
阿難報言：「增一阿含則是諸法，諸法則是增一阿含，一無有二。」
Ananda replied, "The Ekottara Agama is the Dharma, and the Dharma is the Ekottara Agama—there is no distinction between them."
迦葉問曰：「以何等故，以此增一阿含囑累優多羅，不囑累餘比丘乎？」
Kāśyapa asked: "Why is this Ekottarika Āgama entrusted to Uttara, and not to the other monks?"
阿難報曰：「迦葉當知，昔者九十一劫，毘婆尸如來、至真、等正覺出現於世。爾時，此優多羅比丘名曰伊俱優多羅，爾時彼佛以增一之法囑累此人，使諷誦讀。自此以後三十一劫，次復有佛名式詰如來、至真、等正覺。爾時，此優多羅比丘名目伽優多羅。式詰如來復以此法囑累其人，使諷誦讀。即彼三十一劫中，毘舍婆如來、至真、等正覺，復出於世。爾時，此優多羅比丘名龍優多羅，復以此法囑累其人，使諷誦讀。
Ananda replied, "Kashyapa, you should know that in the distant past, ninety-one eons ago, the Tathagata Vipashyin, the True One, the Fully Enlightened One, appeared in the world. At that time, this monk Uttara was known as Ikvu Uttara, and the Buddha entrusted him with the teachings of the Gradual Path, asking him to recite and study them. Then, thirty-one eons later, another Buddha named Shikhin, the Tathagata, the True One, the Fully Enlightened One, appeared in the world. At that time, this monk Uttara was known as Mugga Uttara, and Shikhin Buddha likewise entrusted him with these teachings to recite and study. Within that same period of thirty-one eons, the Tathagata Vishvabhu, the True One, the Fully Enlightened One, also appeared in the world. At that time, this monk Uttara was known as Naga Uttara, and he was again entrusted with these teachings to recite and study."
「迦葉當知，此賢劫中有拘留孫如來、至真、等正覺，出現於世。爾時，優多羅比丘名雷電優多羅，復以此法囑累其人，使諷誦讀。此賢劫中次復有佛，名拘那含如來、至真、等正覺，出現於世。爾時，優多羅比丘名天優多羅，復以此法囑累其人，使諷誦讀。此賢劫中次復有佛，名迦葉如來、至真、等正覺，出現於世。爾時，優多羅比丘名梵優多羅，復以此法囑累其人，使諷誦讀。
Kashyapa, you should know that in this present Fortunate Age, Krakucchanda Buddha, the Thus Come One, the Worthy One, the Perfectly Enlightened One, appeared in the world. At that time, there was a monk named Utara, known as Lightning Utara, who was entrusted with this Dharma and encouraged to recite and study it. In this Fortunate Age, there was another Buddha, named Kanakamuni Buddha, the Thus Come One, the Worthy One, the Perfectly Enlightened One, who appeared in the world. At that time, a monk named Devautara was entrusted with this Dharma and encouraged to recite and study it. In this Fortunate Age, there was yet another Buddha, named Kashyapa Buddha, the Thus Come One, the Worthy One, the Perfectly Enlightened One, who appeared in the world. At that time, a monk named Brahma Utara was entrusted with this Dharma and encouraged to recite and study it.
「迦葉當知，今釋迦文如來、至真、等正覺，出現於世。今此比丘名優多羅，釋迦文佛雖般涅槃，比丘阿難猶存於世。世尊以法盡以囑累我，我今復以此法授與優多羅。所以者何？當觀其器，察知原本，然後授法。何以故？過去時於此賢劫中，拘留孫如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出現於世。爾時，有王名摩訶提婆，以法治化，未曾阿曲，壽命極長，端正無雙，世之希有，八萬四千歲中於童子身而自遊戲，八萬四千歲中以太子身以法治化，八萬四千歲中復以王法治化天下。
Kashyapa, you should know that now Shakyamuni Tathagata, the True One, the Fully Enlightened One, has appeared in the world. This monk here is named Uttara. Although Shakyamuni Buddha has entered Parinirvana, the monk Ananda still lives in the world. The World-Honored One entrusted the Dharma completely to me, and now I in turn pass this Dharma to Uttara. Why? One should observe the vessel, examine its origins, and only then transmit the Dharma. Why is that? In the past, within this Fortunate Eon, Krakucchanda Tathagata, the True One, the Fully Enlightened One, the Perfected in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Supreme One, the Tamer of the Way, the Teacher of Gods and Humans, called Buddha, the Blessed One, appeared in the world. At that time, there was a king named Mahadeva, who ruled through Dharma, never straying into crookedness. His life was extremely long, his appearance unmatched, rare in the world. For eighty-four thousand years, he played as a child; for eighty-four thousand years, he governed as a prince; for eighty-four thousand years, he ruled the world as king through Dharma.
「迦葉當知，爾時世尊遊甘梨園中，食後如昔常法中庭經行，我及侍者，爾時世尊便笑，口出五色光。我見已，前長跪白世尊曰：『佛不妄笑，願聞本末。如來、至真、等正覺，終不妄笑。』爾時，迦葉！佛告我言：『過去世時於此賢劫中，有如來名拘留孫至真、等正覺，出現於世，復於此處為諸弟子而廣說法。復次，於此賢劫中，復有拘那含如來、至真、等正覺，出現於世，爾時彼佛亦於此處而廣說法。次復，此賢劫中迦葉如來、至真、等正覺，出現於世，迦葉如來亦於此處而廣說法。』
Kashyapa, you should know that at that time, the World-Honored One was walking in the Garden of Sweet Pearls. After his meal, as was his usual custom, he strolled through the central courtyard. I, along with his attendant, was there when the World-Honored One smiled, and five-colored light emanated from his mouth. Seeing this, I stepped forward, knelt, and said to the World-Honored One: "The Buddha never smiles without reason. I wish to hear the full story. The Tathagata, the True and Perfectly Enlightened One, never smiles without cause." At that moment, Kashyapa, the Buddha told me: "In a past age, within this present Fortunate Eon, a Tathagata named Krakucchanda, the True and Perfectly Enlightened One, appeared in the world. He too, in this very place, extensively taught the Dharma to his disciples. Again, in this present Fortunate Eon, another Tathagata named Kanakamuni, the True and Perfectly Enlightened One, appeared in the world. That Buddha also taught extensively in this very place. Then again, in this present Fortunate Eon, the Tathagata Kashyapa, the True and Perfectly Enlightened One, appeared in the world. The Tathagata Kashyapa also taught extensively in this very place."
「爾時，迦葉！我於佛前長跪白佛言：『願令後釋迦文佛亦於此處，與諸弟子具足說法，此處便為四如來金剛之座，恒不斷絕。』
「爾時，迦葉！釋迦文佛於彼坐，便告我言：『阿難！昔者此坐，賢劫之中有王出世，名摩訶提婆。乃至八萬四千歲以王法教化，訓之以德，經歷年歲，便告劫比言：「若見我首有白髮者，便時告吾。」爾時，彼人聞王教令，復經數年，見王首上有白髮生，便前長跪白大王曰：「大王當知，首上已生白髮。」時王告彼人言：「捉取金鑷，拔吾白髮，著吾手中。」爾時，彼人受王教令，便執金鑷，前拔白髮。
Then, Kāśyapa, the Buddha Śākyamuni, seated there, said to me, "Ānanda, in the past, on this very seat, during the Glorious Eon, a king named Mahādeva appeared. For eighty-four thousand years, he ruled with the Dharma, teaching through virtue. As time passed, he told his attendant, 'If you see white hairs on my head, inform me at once.' Then, after several years, that attendant, having heard the king's command, saw white hairs growing on the king's head. He approached, knelt before the great king, and said, 'Great King, you should know that white hairs have already appeared on your head.' The king then told him, 'Take a golden pair of tweezers, pull out my white hairs, and place them in my hand.' At that moment, the attendant, receiving the king's command, held the golden tweezers and pulled out the white hairs."
「『爾時，大王見白髮已，便說此偈：
At that time, the great king, upon seeing his white hair, spoke this verse:
「『「於今我首上， 已生衰耗毛；
天使已來至， 宜當時出家。
"Hair has grown grey on my head—the divine messenger has come. It is time now to renounce the household life and seek wisdom."
「『「我今已食人中之福，宜當自勉昇天之德，剃除鬚髮，著三法衣，以信堅固，出家學道，離於眾苦。」
"I have already enjoyed the blessings of being human. Now I should strive for the virtues that lead to heaven: shave off my hair and beard, wear the three Dharma robes, and with steadfast faith, leave home to pursue the path, freeing myself from all suffering."
「『爾時，王摩訶提婆便告第一太子，名曰長壽：「卿今知不？吾首已生白髮，意欲剃除鬚髮，著三法衣，以信堅固，出家學道，離於眾苦。汝紹吾位，以法治化，勿令有失，違吾言教，造凡夫行。所以然者，若有斯人，違吾言者，便為凡夫之行。凡夫者，長處三塗、八難之中。」爾時，王摩訶提婆以王之位授太子已，復以財寶賜與劫比，便於彼處剃除鬚髮，著三法衣，以信堅固，出家學道，離於眾苦。於八萬四千歲善修梵行，行四等心，慈、悲、喜、護，身逝命終，生梵天上。
Then King Mahādeva addressed his eldest son, Prince Longevity, saying: "Do you know, my son, that white hairs have already begun to appear on my head? I wish to shave off my hair and beard, put on the three monastic robes, and with firm faith, leave the household life to seek the path, freeing myself from all suffering. You shall inherit my throne and rule according to the dharma, never straying from my teachings or falling into the ways of ordinary people. For if anyone disobeys my words, they will be practicing the ways of ordinary beings. Such beings remain trapped for long ages in the three lower realms and the eight difficult circumstances."
Having thus handed the kingdom to his son, King Mahādeva then bestowed his treasures upon him, and in that very place he shaved off his hair and beard, donned the three monastic robes, and with firm faith, left the household life to seek the path, freeing himself from all suffering. For eighty-four thousand years he diligently cultivated the holy life, practicing the four boundless states of mind—loving-kindness, compassion, joy, and equanimity. When his life came to an end, he was reborn in the heavenly realm of Brahmā.
「『時，長壽王憶父王教，未曾暫捨。以法治化，無有阿曲，未經旬日，便復得作轉輪聖王，七寶具足。所謂七寶者，輪寶、象寶、馬寶、珠寶、玉女寶、典藏寶、典兵寶，是謂七寶。復有千子，勇猛智慧，能除眾苦，統領四方。
At that time, King Longevity remembered his father's teachings and never let them slip from his mind, even for a moment. He ruled with justice and without any bias or corruption. Before ten days had passed, he once again became a Wheel-Turning Sage King, endowed with the seven treasures. These seven treasures are: the treasure of the wheel, the treasure of the elephant, the treasure of the horse, the treasure of the jewel, the treasure of the virtuous maiden, the treasure of the treasury keeper, and the treasure of the military commander—these are called the seven treasures. He also had a thousand sons, brave and wise, who could eliminate all suffering and bring peace and order to all directions.
「『時，長壽王以前王法，如上作偈：
Then King Long Life, following the former kings' tradition, recited this verse:
「『「敬法奉所尊， 不忘本恩報；
復能崇三業， 智者之所貴！」』
"Revere the Dharma and honor those worthy of respect, Never forget the kindness you've received, and repay it in return; Further, uphold the purity of body, speech, and mind— This is what the wise hold dear!"
「我觀此義已，以此增一阿含授與優多羅比丘。何以故？一切諸法皆有所由。」
Having contemplated this meaning, I entrusted this Ekottara Agama to the monk Uttara. Why? Because all dharmas have their origins and causes.
時，尊者阿難告優多羅曰：「汝前作轉輪聖王時，不失王教，今復以此法而相囑累，不失正教，莫作凡夫之行。汝今當知，若有違失如來善教者，便墮凡夫地中。何以故？時，王摩訶提婆不得至竟解脫之地，未得解脫至安隱處；雖受梵天福報，猶不至究竟；如來善業，乃名究竟安隱之處，快樂無極，天、人所敬，必得涅槃。以是之故，優多羅！當奉持此法，諷誦讀念：莫令缺漏。」
Then the Venerable Ananda said to Uttara: "When you previously turned the Wheel of a Universal Monarch, you did not stray from the king's teachings. Now I entrust you with this Dharma in the same way—do not stray from the true teaching, and do not act like an ordinary person. You should know this: anyone who departs from the Tathagata's good teachings falls into the realm of ordinary beings. Why is that? King Mahādeva never reached the final ground of liberation, never attained the peaceful refuge. Though he enjoyed the blessings of Brahmā's heaven, he still did not reach the ultimate end. The Tathagata's wholesome deeds are what truly constitute the ultimate peaceful refuge—a joy without limit, honored by gods and humans alike, leading inevitably to Nirvana. Therefore, Uttara, uphold this Dharma, recite it, read it, and contemplate it—let nothing be lost or lacking."
爾時，阿難便說偈曰：
At that time, Ananda spoke these verses:
「於法當念故， 如來由是生；
法興成正覺， 辟支羅漢道。
法能除眾苦， 亦能成果實；
念法不離心， 今報後亦受。
若欲成佛者， 猶如釋迦文；
受持三藏法， 句逗不錯亂。
三藏雖難持， 義理不可窮；
當誦四阿含， 便斷天人徑。
阿含雖難誦， 經義不可盡；
戒律勿令失， 此是如來寶。
禁律亦難持， 阿含亦復然；
牢持阿毘曇， 便降外道術。
宣暢阿毘曇， 其義亦難持；
當誦三阿含， 不失經句逗。
契經阿毘曇， 戒律流布世；
天人得奉行， 便生安隱處。
設無契經法， 亦復無戒律；
如盲投於冥， 何時當見明？
以是囑累汝， 并及四部眾，
當持勿輕慢， 於釋迦文尼！」
Because one should always keep the Dharma in mind, The Thus-Come One arises from it; The Dharma gives rise to perfect enlightenment, And the paths of pratyekabuddhas and arhats.
The Dharma can remove all suffering, And can also bring forth the fruits of practice; Keep the Dharma in mind without wavering, You will receive its rewards now and in the future.
If you wish to become a Buddha, Like Shakyamuni, the sage of the Shakyas, Hold fast to the teachings of the Three Baskets, With phrases and punctuation free from error.
Though the Three Baskets are hard to master, Their meaning is inexhaustible; Recite the Four Agamas well, And you will cut off the path of gods and men.
Though the Agamas are hard to recite, The meaning of the scriptures is endless; Do not let the precepts be lost, For they are the treasure of the Thus-Come One.
The precepts are also hard to uphold, And so are the Agamas; Hold firmly to the Abhidharma, And you will subdue the arts of heretics.
Expounding the Abhidharma, Its meaning is also hard to grasp; Recite the Three Agamas well, And do not lose the phrasing of the scriptures.
The Sutras, the Abhidharma, and the Vinaya, Spread throughout the world; Gods and humans can revere and practice them, And thus be born in a place of peace and safety.
If there were no Sutras and Dharma, And no precepts either, It would be like the blind thrown into darkness— When would they ever see the light?
Therefore, I entrust this to you, And to the fourfold assembly: Uphold it, do not slight it, In the name of Shakyamuni!
尊者阿難說是語時，天地六反震動，諸尊神天在虛空中，手執天華而散尊者阿難上，及散四部之眾。一切天、龍、鬼神、乾沓和、阿須倫、加留羅、甄陀羅、摩休勒等，皆懷歡喜而悉歎曰：「善哉！善哉！尊者阿難！上中下言，悉無不善，於法當恭敬。誠如所說，諸天、世人無不從法而得成就。若有行惡，便墮地獄、餓鬼、畜生。」
When the Venerable Ananda spoke these words, the earth trembled in six ways, and the celestial deities in the sky held heavenly flowers and scattered them over the Venerable Ananda and the fourfold assembly. All the devas, dragons, spirits, gandharvas, asuras, garudas, kinnaras, mahoragas, and others rejoiced and exclaimed, "Wonderful! Wonderful! Venerable Ananda! Your words, from beginning to end, are entirely virtuous. We should respectfully honor the Dharma. Indeed, as you have said, all beings in the heavens and the human world achieve fulfillment through the Dharma. If anyone commits evil deeds, they will fall into the hells, the realm of hungry ghosts, or the animal realm."
爾時，尊者阿難於四部眾中而師子吼，勸一切人，奉行此法。爾時，座上三萬天、人得法眼淨。爾時，四部之眾、諸天、世人，聞尊者所說，歡喜奉行。
At that time, the Venerable Ananda proclaimed this teaching boldly among the four assemblies, urging everyone to practice it. Then, thirty thousand gods and humans in the assembly attained the pure Dharma eye. Hearing the Venerable's words, the four assemblies, gods, and people all rejoiced and devotedly put the teaching into practice.