Name: Mūlasarvāstivāda Vinaya Saṅghabheda-vastu · Volume 1 (根本说一切有部毘奈耶破僧事 · 第一)
Author: Buddha

About 根本說一切有部毘奈耶破僧事

148,428 · about 495 min

The Mūlasarvāstivāda Vinaya Saṅghabhedavastu, translated by the eminent Tang dynasty monk Yijing, is a significant Buddhist Vinaya text belonging to the Mūlasarvāstivāda school. Yijing journeyed to India in the 7th century to seek the Dharma and, upon returning to China, systematically translated a vast number of Buddhist scriptures. This text primarily records the causes, events, and Vinaya resolutions concerning the schism within the monastic community during the Buddha's time, reflecting the internal regulations and history of the early Buddhist Saṅgha. As one of the core texts of the Vinaya Piṭaka, it serves not only as an essential source for studying the Vinaya system of early Buddhism but also provides a canonical model for later monastic administration. It holds authoritative status within the Vinaya studies of Chinese Buddhism and possesses irreplaceable value for understanding the history of Buddhist development and the evolution of the monastic system.

于時具壽大目揵連而作是念：「我今可入如是定中思惟觀察知釋迦種族。」即於眾前而昇高座結跏趺坐，告諸釋曰：「仁今諦聽！此之世界初成之時，爾時大地為一海水，由風鼓激和合一類，猶如熟乳。既其冷已有凝結生，其海水上亦復如是，上有地味，色香美味悉皆具足。此界成時，一類有情福命俱盡，從光音天歿而來生此，諸根具足身有光耀，乘空往來喜樂為食，長壽而住。時此世界，無有日月星辰晝夜時節，亦莫能辯男女貴賤。但相喚言：『薩埵！薩埵！』是時眾中有一有情，稟性耽嗜，忽以指端嘗彼地味。隨嘗之時情生愛著，隨愛著故段食是資，爾時方名初受段食。諸餘有情，見此食時即相學食。既食味已身漸堅重，光明隱沒悉皆幽暗。由此食量不調停故，形色損減。由色減故，互相告曰：『我形光悅，汝形損減。』彼光悅者恃形色故，遂生憍慢起不善根，緣不善故地味遂滅。地味滅已，是諸有情共相聚集，互生怨歎悲啼愁惱，作如是語：『奇哉美味！奇哉美味！』如今世人曾食美食，後常憶念先時香味，便作是言：『奇哉美味！奇哉美味！』雖作是言，然猶不識其義好惡，緣何故說地味滅沒？有情業故，地餅即現，色香美味悉皆具足，如金色花、如新熟蜜，食此地餅長壽而住。若少食者身有光明因相輕慢，廣如前說，乃至地餅皆沒。時諸有情共集一處，愁惱相視作如是語：『苦哉！苦哉！我昔曾遭如是惡事。』是諸有情地餅沒時亦復如是，然不知此所詮何義。

At that time, the venerable Mahamaudgalyayana thought to himself: "I should enter such a state of concentration to contemplate and understand the Shakya clan." So he ascended to the high seat before the assembly, sat cross-legged, and addressed the Shakyas: "Now listen carefully! When this world first formed, the entire earth was one vast ocean. Stirred and driven by the wind, it coalesced into a single mass, like boiling milk. Once it had cooled, a solid substance formed. The same happened atop that ocean, where a layer of earth appeared, possessing color, aroma, and taste in full measure.

"When this world was formed, a kind of being whose merit and lifespan had both been exhausted passed away from the Radiant Light Heaven and was reborn here. They had perfect faculties, bodies that shone with radiance, moving through the sky at will, subsisting on joy and delight, living long lives. At that time, this world had no sun, moon, stars, day, night, or seasons. Nor could anyone distinguish male from female, noble from humble. They simply called to one another: 'Sattva! Sattva!' (Being! Being!)

"Then, among the crowd, there was a being whose nature was particularly indulgent. Suddenly, he tasted that earthly substance with the tip of his finger. As he tasted it, attachment arose in his mind. Because of that attachment, he began to subsist on solid food. That is when the first intake of solid food began. The other beings, seeing him eat, imitated him. Once they had eaten this substance, their bodies gradually became heavy and firm. Their radiance dimmed, and all fell into darkness.

"Because they did not regulate their intake of this food, their appearance deteriorated. Due to this deterioration, they said to one another: 'My form is radiant and lovely, but yours has diminished.' Those who were radiant, because of their pride in their appearance, became arrogant and generated unwholesome roots. Because of this unwholesomeness, the earthly substance vanished. After its disappearance, these beings gathered together, lamenting and grieving, crying out: 'What a wondrous flavor! What a wondrous flavor!'

"Nowadays, people who have once tasted delicious food later constantly recall that former flavor and say: 'What a wondrous flavor! What a wondrous flavor!' Yet they do not understand the meaning of these words—whether they express good or bad—or the reason the earthly substance disappeared. Due to the karma of these beings, a kind of earth-cake appeared, possessing color, aroma, and taste in full measure, like a golden flower or freshly ripened honey. They ate this earth-cake and lived long lives.

"If someone ate less, their body retained its radiance, which led to mutual contempt and arrogance, as detailed earlier. Eventually, even the earth-cake disappeared. Then, all the beings gathered together, looking at one another in distress and lamenting: 'Painful! Painful! In the past, we have encountered such misfortunes.' This was the same when the earth-cake vanished. But they did not understand the meaning of the words they uttered."

「仁等當知！地餅沒已，時諸有情由福力故，有林藤出，色香味具，如雍菜花、如新熟蜜，食此林藤長壽而住。若少食者身有光明，因相輕慢，廣如前說。乃至林藤沒故，時諸有情共集一處，憂愁相視作如是語：『汝離我前！汝離我前！』猶如有人極相嗔恨不許當前，廣如上說。林藤沒已，時諸有情有妙香稻，不種自生、無糠穢，長四指，旦暮收刈苗即隨生，至暮旦時米便成熟。雖復數取而無異狀，以此充食長壽而住。時彼有情，由段食故滓穢在身，為欲蠲除便成二道，由斯遂有男女根生，便相染著。生染著故遂相親近，因造非法。諸餘有情見此事時，競以糞掃瓦石而棄擲之，作如是語：『汝是可惡有情，作此非法。咄哉！汝今何故污辱有情？』始從一宿乃至七宿，不共同居，擯於眾外，猶如今日初為嫁娶，皆以香花雜物而散擲之，願言：『常得安樂。』仁等當知！昔時非法今時為法，昔時非律今時為律，昔時嫌賤今為美妙。由彼時人驅擯出故，樂行惡者遂共聚集，造立房舍覆蔽其身，而作非法，此為最初營立家宅，便有家室。

You should know this: After the earth-crust disappeared, due to the power of their merit, beings encountered forest vines with beautiful colors, fragrance, and taste—like kale flowers or freshly ripened honey. They ate these vines and lived long lives. Those who ate less developed a radiant glow, which led to arrogance and conflict between one another, just as previously described. In time, the forest vines disappeared.

Then all the beings gathered together, looking at each other in sorrow, saying, "Stay away from me! Stay away from me!" It was like people filled with extreme anger refusing to let others come near, as previously described.

After the vines vanished, a fine fragrant rice appeared, growing spontaneously without cultivation, free from husks and impurities. Each grain was about four finger-widths long. Harvested in the morning, the rice would regrow by evening; harvested in the evening, it would be ripe again by morning. No matter how much was taken, it never diminished. They ate this rice and lived long lives.

Because they consumed solid food, waste accumulated in their bodies. To eliminate it, they developed two bodily passages. This led to the emergence of male and female organs, and with them, mutual attraction. Becoming attached, they drew close to one another and engaged in improper acts.

When other beings saw this, they threw dirt, rubbish, and stones at them, saying, "You are disgusting beings! How dare you commit such impurity! Shame on you for defiling others!" They would not let them stay together for even one night up to seven nights, banishing them from the community.

It is just like today, when at the start of a marriage, people throw flowers and fragrant items, wishing the couple "Eternal happiness." You should understand: what was once considered wrong is now accepted as right; what was once against the rules is now the standard; what was once despised is now seen as beautiful.

Because those who were banished gathered together, those inclined to do wrong built shelters to conceal their bodies and continued their improper acts. This was the very beginning of establishing homes and families.

「諸仁當知！昔因貪婬故造立屋舍，彼如法作不非法作此非法為法。彼諸有情，若日暮時、若日朝時，由飢取稻每日充足，不令餘殘。有一有情，為慵嬾故，旦起取稻，遂乃兼將暮時稻來。至其暮時，有一同伴喚共取稻，此人報曰：『汝自取去，我旦來取稻已兼兩時糧訖。汝應自去，我不煩去。』時彼同伴，聞斯語已心便讚曰：『此亦大好，我今取時亦兼二日糧稻來耳。』爾時別有一伴，聞此語已復言：『我取三日稻來。』復有一伴，聞此語已復言：『我取七日稻來。』即將七日稻歸。復有一伴，來喚其人共相取稻，其人報曰：『我先已取七日稻訖，無煩更去。』彼人聞已心復歡喜唱言：『此是好便，我今日去取若半月、或一月稻來。』如是漸漸倍於前數，由此貪心日增盛故，遂令稻中生諸糠穢。先初之時，朝刈暮生、暮刈朝生，其實尚好；以貪愛故，一刈之後更不再生，設生之時實漸小惡，於是諸人競來收採，或有遺餘漸漸小惡。時諸有情復集一處，更相悲歎曰：『我等昔時身體光悅飛騰自在，端嚴具足歡喜充食。後以地味為食，猶得香好，為食地味多故，我等諸人身即堅重，光明遂滅神通便謝。因遇種種暗損之事，諸人悲泣感生日月星辰，廣如上說。食多之者身色轉暗，食少之者身猶光悅。此二食故，遂成二種顏狀。由此二種顏狀故，遞相輕賤曰：「我是端正，汝是醜陋。」因此諸人互相輕毀，展轉生不善心故。爾時地味並皆滅盡，諸人悲歎，後生地餅，色香美味悉皆具足。我等食之長壽而住，食多之者身光轉暗，食少之者身猶光悅。由此二種顏狀故，遂成二種好惡之類，乃至遞相輕毀。由輕毀故，展轉各生不善心故，地餅盡滅，我等悲惱。如是緣故，復生林藤，色香美味亦皆具足。我等食之年壽長遠，而住於世。食多之者身光損暗、食少之者身猶光悅。乃至林藤滅故，復生稻穀，不種自生無諸糠穢，如四指大，香味具足。我等食之身體充盛，食此稻者年壽長遠，久住於世。以貪心積聚故，其稻小惡糠穢轉盛，其稻無力採收不生，或有遺餘。』諸人見已更相告曰：『我等分取地界。』爾時封量地段疆界，各各分之：此是汝地，此是我地。因此義故，世間田地始為耕種，遂立疆畔。

"Listen, people! In the past, because of greed and desire, people built houses. They did things and didn't do things according to the natural way—they turned what was not the true way into their way. Back then, living beings would take just enough rice each day, in the morning and evening, to satisfy their hunger, leaving nothing leftover. But then one lazy person, taking rice in the morning, also grabbed the evening portion. When evening came and a companion called him to go get rice, he said, 'You go ahead. I already got both my morning and evening rations. No need for me to bother.' Hearing this, the companion thought, 'That's a great idea! I'll take enough for two days too.' Then another companion heard that and said, 'I'll take rice for three days.' And yet another said, 'I'll take rice for seven days.' And so he did. When someone else called him to go get rice, he replied, 'I already have seven days' worth—no need to go.' That person, delighted, exclaimed, 'What a good idea! I'll go get enough for half a month, or even a whole month!' And so, the quantities kept increasing. Because of this growing greed, chaff and impurities began to appear in the rice.

At first, the rice was harvested in the morning and would grow back by evening; harvested in the evening and would grow back by morning. The grains were still fine. But with such greed, once harvested, it didn't grow back, or if it did, it was smaller and inferior. People then scrambled to gather whatever remained, and what was left gradually became worse and worse.

The living beings gathered together, lamenting to each other: 'In the beginning, our bodies were radiant and light, we could fly freely, we were beautiful and full of joy. After we started eating the earth's flavors, we still had a pleasant aroma. But eating too much made our bodies heavy, our light dimmed, and our supernatural powers vanished. Then various misfortunes arose, and we wept, giving birth to the sun, moon, and stars—as previously described. Those who ate more grew darker, while those who ate less remained radiant. Thus, two kinds of appearances emerged. Because of these differences, people began to look down on each other, saying, "I am beautiful; you are ugly." This mutual contempt led to unwholesome thoughts. At that point, the earth's flavors completely disappeared, and people grieved. Then a ground-cake appeared, full of color, aroma, and taste. We ate it and lived long. Those who ate more grew darker; those who ate less remained radiant. So again, two types—good and bad—formed, and mutual contempt continued. This contempt gave rise to unwholesome thoughts, and the ground-cake disappeared. We felt sorrow and distress.

For this reason, a forest vine emerged, also full of color, aroma, and taste. We ate it and lived long, remaining in the world. Those who ate more grew darker; those who ate less remained radiant. When the forest vine disappeared, a kind of rice appeared, growing without being planted, free of chaff and impurities, the size of four fingers, full of fragrance and taste. We ate it, and our bodies were well-nourished. Those who ate this rice lived long, remaining in the world. But because of greed and hoarding, the rice became coarse, full of chaff and impurities. The weakened rice no longer grew after harvesting, or only leftovers remained.'

Seeing this, people told each other: 'We need to divide the land.' So they measured and marked boundaries: 'This is your land; this is mine.' That's how farmland came to be cultivated with fields and borders established.

「又一有情，雖自有田私盜他穀，一有情見而告之曰：『汝今何故取他稻穀？此一度盜，後更勿為。』然其有情盜意不息，於第二日及第三日亦復盜將。眾人見之而復告曰：『汝前三度私盜。』頻勸不休，有諸有情便行推捉往詣眾中具陳上事。眾共告曰：『汝自有田，何以三度盜他田穀？』勸此語已便即放之。其盜稻者告大眾曰：『此有情等，為少稻穀今故摧我，對於大眾毀辱於我。』大眾復告：『何以為少稻穀，捉有情摧毀，對眾辱之？後不應然。』因此盜故遞相毀辱，由此緣故大眾共集，遞相告曰：『汝等具見此事，為盜他穀，對眾遞相毀辱，不知二人是誰有罪？我等意欲眾中簡一有情，顏色端正、形容具足、智慧通達，立為地主。有過者治罰，無過者養育。我等眾人所種之田，各各依法，六分之中與其一分。』爾時眾中揀得如上具足德人，便即立為地主。爾時眾人告地主言：『眾中若有犯者，請如法治罰；若無犯者應當養育。我等眾人所種之田，各各依法，六分之中與其一分。』由此因緣立為地主。

Another being, though possessing their own fields, secretly stole grain from another's field. A witness saw this and said, "Why are you taking other people's rice? This is one theft—don't do it again." But the thief's intention to steal did not cease, and they stole again on the second and third days. People saw this and repeated, "You've stolen three times now." They kept urging without stopping, so some people seized the thief and brought them before the assembly, reporting everything. The assembly said, "You have your own fields—why did you steal another's grain three times?" After saying this, they released the thief. The rice thief said to the assembly, "These people, for the sake of a little grain, have pushed me around, humiliating me before the crowd." The assembly replied, "Why would we seize someone and push them around over a little grain, humiliating them in public? This should not happen again." Because of this theft, insults were exchanged back and forth. For this reason, the assembly gathered together and said to each other, "You have all seen this matter. For stealing another's grain, they insulted each other publicly. We don't know which of the two is at fault. Let us choose from among ourselves one person with a handsome face, complete physical features, and penetrating wisdom, and establish them as the landowner. Those at fault will be punished; those blameless will be cared for. Each of us will cultivate our fields according to the law, and give one-sixth of the produce to this person." At that time, the assembly selected a person with exactly these qualities and established them as the landowner. Then the assembly said to the landowner, "If anyone in the assembly commits an offense, please punish them according to the law; if they do not commit an offense, please care for them. Each of us will cultivate our fields according to the law, and give one-sixth of the produce to you." Thus, because of these circumstances, they established the landowner.

「爾時地主見彼諸人，若有過者如法治罰，若無犯者如法養育。爾時眾人所種之田，各各依法，六分之中與其一分。眾既同意立為地主，故得太同意名；能擁護劣弱，故得剎帝利名；如法治國，能令一切眾生歡喜，戒行智慧，故號為大同意王。其王立時，眾人相呼為有情。大同意王有息名意樂，即立為王。爾時有情，號為近來。意樂王有息名為善德。復次仁等！善德王時一切有情，號為黶子。善德王有息名為最勝善，即立為王。彼時有情，號為雲咽。最勝善王有息名為長淨，即立為王。彼時有情，號為多羅尚伽。長淨王頂上有一瘡疱，柔軟猶如細綿疊花，雖復增長未甞痛惱。後漸熟破出一童子，顏貌端正，具三十二大丈夫相，莊嚴其身從頂上生故，名為頂生。時長淨王六萬夫人，爾時父王將頂生入於後宮。時六萬夫人見頂生已，各生愛念乳皆流出，咸白王言：『我養！我養！』由此義故，復名持養，即立為王。彼時有情咸皆思惟，互相諮議分別好惡，各習一藝。時彼有情審思量故，未努沙(此名人)如前六王，壽無量歲久住於世。

At that time, the Landlord saw those people: if anyone committed a wrong, he punished them according to the law; if they did no wrong, he nourished them according to the law. The people planted their fields, each following the proper rules, and gave him one-sixth of the harvest. Because the people agreed and made him their Landlord, he earned the name "Great Agreed One." Because he could protect the weak, he earned the name "Kṣatriya" (ruler). By ruling the country according to the law, he made all beings happy, and through his virtuous conduct and wisdom, he was called "Great Agreed King." When this king was established, all beings addressed each other as "sentient beings."

The Great Agreed King had a son named Joyful, who was then made king. At that time, beings were called "Recently Arrived." King Joyful had a son named Good Virtue. Further, good people, during King Good Virtue's time, all beings were called "Speckled." King Good Virtue had a son named Supreme Good, who was made king. At that time, beings were called "Cloud Gluttons." King Supreme Good had a son named Pure Long, who was made king. At that time, beings were called "Taroshanga." On King Pure Long's crown, there grew a boil, soft as fine silk or cotton. Though it grew, it never caused pain. Later, it gradually ripened, burst open, and a child emerged. This child's appearance was dignified and upright, adorned with the thirty-two marks of a great man. Because he was born from the crown, he was named "Crown-Born." King Pure Long had sixty thousand consorts. At that time, the father king took Crown-Born into the inner palace. When the sixty thousand consorts saw Crown-Born, each felt love and affection, and milk flowed from their breasts. They all said to the king, "Let me raise him! Let me raise him!" For this reason, he was also named "Raised by Many," and was then made king. At that time, all beings thought deeply, discussed and debated among themselves, distinguishing good from bad, and each learned a particular skill. Because those beings carefully reflected, "Unusha"(This means "human")—like the six kings before—lived for countless years, enduring long in the world.

「爾時持養王，右髀有一瘡疱，柔軟如綿疊花，雖復增長未甞痛惱。後漸熟破生一童子，形貌端正，具三十二大丈夫相，莊嚴其身。以端正故，名為端嚴，即立為王，有大威力，王四大洲得大自在。時端嚴王，左髀忽有瘡疱，其瘡柔軟如綿疊花，雖復增長未甞痛惱。後漸熟破生一童子，形貌端嚴，有三十二大丈夫相，莊嚴其身，為近王端嚴故，名為近端嚴，即立為王。亦有威力，王三大洲風化自在。其近端嚴王，右足上忽生瘡疱，其瘡柔軟如綿疊花，雖日增長而不痛惱。後漸熟破生一童子，形體端正，有三十二大丈夫相，莊嚴其身，以右足生故，名端嚴足生，即立為王。威德自在，王二大洲。時端嚴足王，左足上忽生瘡疱，其瘡柔軟如綿疊花，雖日增長而不痛惱。後漸熟破生一童子，形容端正，具三十二大丈夫相，莊嚴其身，以左足生端嚴故，名極端嚴，即立為王。威德自在。王一大洲。

At that time, King Sustainer had a blister on his right thigh. It was as soft as a heap of cotton flowers. Although it grew over time, it never caused him any pain or discomfort. Later, it gradually ripened, broke open, and a child was born. The child’s appearance was upright and dignified, adorned with the thirty-two marks of a great being. Because of his dignified appearance, he was named "Endowed with Dignity," and he was immediately established as king. He possessed great power and ruled over the four great continents with complete sovereignty.

Then, King Endowed with Dignity suddenly developed a blister on his left thigh. It was as soft as a heap of cotton flowers. Although it grew over time, it never caused any pain or discomfort. Later, it gradually ripened, broke open, and a child was born. The child’s appearance was dignified and upright, adorned with the thirty-two marks of a great being. Because he was born close to King Endowed with Dignity, he was named "Close to Dignity," and he was immediately established as king. He also possessed great power, ruling over three great continents with sovereign ease.

Then, King Close to Dignity suddenly developed a blister on his right foot. It was as soft as a heap of cotton flowers. Although it grew day by day, it never caused any pain or discomfort. Later, it gradually ripened, broke open, and a child was born. The child’s form was upright and dignified, adorned with the thirty-two marks of a great being. Because he was born from the right foot, he was named "Dignity Born from the Right Foot," and he was immediately established as king. He enjoyed majestic power and ruled over two great continents.

Then, King Dignity Born from the Right Foot suddenly developed a blister on his left foot. It was as soft as a heap of cotton flowers. Although it grew day by day, it never caused any pain or discomfort. Later, it gradually ripened, broke open, and a child was born. The child’s appearance was upright and dignified, fully adorned with the thirty-two marks of a great being. Because he was born from the left foot and was dignified, he was named "Utmost Dignity," and he was immediately established as king. He enjoyed majestic power and ruled over one great continent.

「此大同意王息名意樂，意樂王息名善德，善德王息名最勝，最勝王息名長淨，長淨王息名持養，持養王息名端嚴，端嚴王息名近端嚴，近端嚴王息名有端嚴，有端嚴王息名極端嚴，極端嚴王息名愛樂，愛樂王息名善樂，善樂王息名能捨，能捨王息名為極捨，極捨王息名為支車，支車王息名為嚴車，嚴車王息名為小海，小海王有息名為中海，中海王有息名為大海，大海王有息名為瑞鳥，瑞鳥王息名為大瑞鳥，大瑞鳥王有息名香草，香草王有息名為近香草，近香草王有息名為大香草，大香草有息名為善見，善見有息名為大善見，大善見有息名為極愛，極愛有息名為大愛，大愛有息名為妙聲，妙聲有息名為大妙聲，大妙聲有息名為作光，作光有息名為有威，有威有息名為廣大，廣大有息名為大彌樓，大彌樓有息名為有彌樓，有彌樓有息名為廣慧，廣慧有息名為艷光，艷光有息名為有艷，有艷有息名為有大艷。

King Great Joy had a son called Joy. King Joy had a son called Virtue. King Virtue had a son called Supreme. King Supreme had a son called Pure Life. King Pure Life had a son called Sustainer. King Sustainer had a son called Dignified. King Dignified had a son called Near Dignified. King Near Dignified had a son called Possessing Dignity. King Possessing Dignity had a son called Extreme Dignity. King Extreme Dignity had a son called Love. King Love had a son called Good Love. King Good Love had a son called Able to Let Go. King Able to Let Go had a son called Extreme Letting Go. King Extreme Letting Go had a son called Chariot. King Chariot had a son called Ornate Chariot. King Ornate Chariot had a son called Small Sea. King Small Sea had a son called Middle Sea. King Middle Sea had a son called Great Sea. King Great Sea had a son called Auspicious Bird. King Auspicious Bird had a son called Great Auspicious Bird. King Great Auspicious Bird had a son called Fragrant Grass. King Fragrant Grass had a son called Near Fragrant Grass. King Near Fragrant Grass had a son called Great Fragrant Grass. King Great Fragrant Grass had a son called Good Sight. King Good Sight had a son called Great Good Sight. King Great Good Sight had a son called Extreme Love. King Extreme Love had a son called Great Love. King Great Love had a son called Wonderful Sound. King Wonderful Sound had a son called Great Wonderful Sound. King Great Wonderful Sound had a son called Maker of Light. King Maker of Light had a son called Possessing Dignity. King Possessing Dignity had a son called Vast. King Vast had a son called Great Mighty Tower. King Great Mighty Tower had a son called Possessing Mighty Tower. King Possessing Mighty Tower had a son called Vast Wisdom. King Vast Wisdom had a son called Radiant Light. King Radiant Light had a son called Possessing Radiance. King Possessing Radiance had a son called Great Radiance.

「復次諸人！梵授王於象造城中子孫更王，乃至三萬二千代正法化世，其最後王，名為象授。象授王於削石城中子孫更王，乃至經五千代，其最後王，名為及時王。及時王於廣肩胸城中子孫更王，經三萬二千代正法化世，其最後王，名為童勝力。復次勝力王，於無勝城中子孫更王，乃至經三萬二千代正法化世，其最後王，名為上勝。復次其上勝王，於妙童女城中子孫更王，乃至經一萬二千代正法化世，其最後王，名為勝軍。復次諸仁！勝軍王於瞻婆城中子孫更王，乃至經一萬八千代正法化世，其最後王，名為龍天。復次仁等！其龍天王於末利城中子孫更王，乃至經二萬五千代正法化世，其最後王，名為人天。復次仁等！其人天王於多摩栗坻城中子孫更王，乃至一萬二千代正法化世，其最後王，名為海天。復次諸仁！海天王於歡喜城中子孫更王，乃至一萬八千代正法化世，其最後王，名為善惠。復次仁等！善惠王於王舍城中子孫更王，二萬五千代正法化世，其最後王，名為除闇。復次諸仁！除闇王却於婆羅痆斯城中子孫更王，乃至一百代正法化世，其最後王，名為大帝軍。復次諸仁！大帝軍王於俱尸那城中子孫更王，乃至八萬四千代正法化世，其最後王，名為海神。復次諸仁！其海神王於布多羅城中子孫更王，乃至一千代王法化世，其最後主名曰修行。復次諸仁！其修行王復於俱尸那城中子孫更王，乃至八萬四千代正法化世，其最後王，名為廣面。復次諸仁！其廣面王復於波羅痆斯城子孫相承，乃至十萬代正法化人，其最後王，名為地主。復次諸仁！其地主王復於無戰城中子孫相承乃至一千代，其最後王，名持大地，如法化人。復次諸仁！其持地王，於彌恥羅城中子孫相承乃至八萬四千代正法化世，其最後王，名為大天。

"Furthermore, listen: King Brahmadatta ruled righteously in the city of Elephant-Made, and his descendants continued this just rule for 32,000 generations. The last of them was King Elephant-Blessed.

King Elephant-Blessed's descendants then ruled righteously in the city of Carved-Stone for 5,000 generations. The last of them was King Timely.

King Timely's descendants ruled righteously in the city of Broad-Shoulders for 32,000 generations. The last of them was King Youthful-Victory.

Then King Victory-Force's descendants ruled righteously in the city of Unconquered for 32,000 generations. The last of them was King Supreme-Victory.

King Supreme-Victory's descendants ruled righteously in the city of Wondrous-Maiden for 12,000 generations. The last of them was King Victorious-Army.

Then, good people, King Victorious-Army's descendants ruled righteously in the city of Gamba for 18,000 generations. The last of them was King Dragon-Deva.

Next, King Dragon-Deva's descendants ruled righteously in the city of Jasmine for 25,000 generations. The last of them was King Human-Deva.

Then King Human-Deva's descendants ruled righteously in the city of Tamalitti for 12,000 generations. The last of them was King Ocean-Deva.

Furthermore, good people, King Ocean-Deva's descendants ruled righteously in the city of Joy for 18,000 generations. The last of them was King Good-Offering.

Then, good people, King Good-Offering's descendants ruled righteously in the city of Royal-Palace for 25,000 generations. The last of them was King Dispeller-of-Darkness.

Furthermore, good people, King Dispeller-of-Darkness's descendants ruled righteously in the city of Varanasi for 100 generations. The last of them was King Great-Emperor-Army.

Then, good people, King Great-Emperor-Army's descendants ruled righteously in the city of Kushinagar for 84,000 generations. The last of them was King Ocean-Spirit.

Next, good people, King Ocean-Spirit's descendants ruled righteously in the city of Potala for 1,000 generations. The last of them was King Practitioner.

Then, good people, King Practitioner's descendants again ruled righteously in the city of Kushinagar for 84,000 generations. The last of them was King Broad-Face.

Furthermore, good people, King Broad-Face's descendants succeeded each other in ruling righteously in the city of Varanasi for 100,000 generations. The last of them was King Land-Lord.

Then, good people, King Land-Lord's descendants succeeded each other in ruling righteously in the city of No-War for 1,000 generations. The last of them was King Earth-Holder.

Finally, good people, King Earth-Holder's descendants succeeded each other in ruling righteously in the city of Mithila for 84,000 generations. The last of them was King Great-Deva."

「爾時園中有喬答摩仙，於草屋坐。時蜜捺羅見眾集已，心生怖畏無處可避，遂將血刀往仙人處，置草屋前隨眾而立。爾時眾人見彼死女，尋逐蹤跡，於草屋前見其血刀，即捉仙人便作是言：『汝是仙形，云何而作如是惡業？』時仙報曰：『我有何咎？』眾人告曰：『汝與女人行於非法，復殺彼命。』仙人報曰：『我實不作如是惡業。』眾人不信，便即捉縛將至王所，白大王言：『此人與彼婬女共行非法，便殺彼女。』王聞此言更不審問，令將其仙坐尖木上，以其赤鬘著於頭上，令彼旃陀羅人身著青衣，各執利刀周匝圍繞，將彼仙人擊鼓宣示巡行城內，告諸人曰：『當知彼仙犯如此罪。』從南門出，而擲仙人於尖木上。時黑色仙來覓此仙，不知何在。處處求覓，乃見被擲在尖木上，情甚悲傷懊惱啼泣。問曰：『汝因何事遇如此苦？』時喬答摩哽咽悲泣，白鄔波馱耶曰：『此是先業，孰能避脫？』鄔波馱耶告曰：『善子！汝今被傷，於諸法行身心退不？』彼報師曰：『我今身雖被傷，心無損害。』親教告曰：『我何得知？』彼報師曰：『我發實語，曾不妄言。若我心行實不改者，願鄔波馱耶黑顏變作金色。』發此語已，而彼仙人變為金色，四方傳告：『黑仙變為金色。』其師見斯實願，心生怪喜歎為希有。時喬答摩仙復白師曰：『我今捨命，當得何道？』師答曰：『善子！如外道真婆羅門法說，無子者不得善道。汝有子不？』答曰：『我昔於宮內，為童子時意樂修道，便捨家宅常修梵行，從何得子？』教師告曰：『若如此者當念過去時事。』答曰：『我今被傷極至酸痛，節節支分如被刀割，唯念捨命。如何更有而起餘想？』時彼親教師以神通力興大風雨，沐喬答摩身，其所苦痛遂得蘇息。念往昔婬慾之事，於是身中遂有兩渧精血，從身落地。以業力故，便成兩卵。如餘經中說，有四種不思議事：一者諸佛境界不思議；二者龍不思議；三者世間心意不思議；四者一切有情業異熟力不思議。緣彼業力遂成於卵。

「時增長王，與其夫人在深宮內，娛樂快樂貪愛恣盛無時暫捨，因即懷胎，十月滿足誕生一子，容儀端正人所愛念。時增長王以八乳母共令養育。先取女時，王及諸臣共立誓言：『此女生男，當立為王名之愛樂。』後時漸長，譬如蓮花出水，顏色敷盛。時增長王為欲冊立長息以為太子，不冊愛樂。時后父王聞斯語已，即令使者持書告增長王：『何因今者違先立誓？若違先誓，我當興兵往罰汝國，汝當嚴兵以待於我。』時增長王見此書已，集諸群臣而告示曰：『皇后父王今附書來，具陳上事，我等如何設計待彼？』群臣議曰：『彼王有大威力，可立愛樂為太子。』增長王曰：『我有長子，如何立彼小者以為太子？』爾時群臣復白王曰：『彼之國王四兵強盛，王若不許必被相侵。今請大王冊彼愛樂立為太子，其餘四子令出國界。』時增長王告群臣曰：『我之四子先無愆過，如何棄之令出國外？』群臣白曰：『我是王臣，欲為利益。我實不能於無過人輒便擯棄，有罪過人不可令住。』王聞是已默然而住。時諸大臣總集一處共相議曰：『諸仁當知！共為籌議，我等設計令王憎彼四子。』因修一園掃洒田地，散諸香花懸諸幡蓋以為嚴飾。時四王子因出遊戲，遙見其園心生貪愛，至於園門。其修園官莊嚴以畢從門而出，四子問曰：『今此之園是誰所有？』其官報曰：『是國王園。』四子聞已却迴即去，臣復白曰：『云何迴去不入園內？』四子報曰：『是父王園，我等何敢得入？』群臣白曰：『王及王子俱得遊戲，此有何過？』王子聞已即入遊戲。群臣見已馳詣王所，而白王言：『大王當知！王令修園今以嚴潔，願王親往以為遊戲。』時增長王即勅曰：『誰為此樂？』諸臣白言：『是四王子在中娛樂。』王聞是語即大嗔怒：『汝可往彼為吾殺却。』群臣咸皆跪白王曰：『願王慈悲莫斷其命，王若嫌者且令出國。』王聞依請。爾時群臣奉王命已，即喚王子來至王所，告令出國。爾時四子，四輪著地合掌白王：『我等四子請乞一願，所有眷屬欲隨去者，願王懷慈許其隨去。』王告子曰：『隨汝所願。』時四王子，各將其妹欲出國去。時國人民亦願隨去，於七日內，國中人眾隨去欲盡。爾時諸臣白王：『若不閉此城門，恐百姓盡。』王告臣曰：『急閉城門，無令盡去。』