佛說頂生王因緣經卷第一
Sutra of King Dingsheng's Causes and Conditions, Volume 1
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣施護等奉 詔譯
Translated by the Tripitaka Master of the Western Regions, Court Official and Dharma Master, the Purple-Robed Monk Shi Hu and others,
佛世尊一時在舍衛國祇樹給孤獨園，時憍薩羅國主勝軍大王來詣佛所，到已頭面禮世尊足，退坐一面，白佛言：「世尊！世尊往昔為求阿耨多羅三藐三菩提時，云何行施作諸福行？」
The Buddha, the World-Honored One, was once staying in the Jetavana Grove, Anathapindika's Park, in the city of Shravasti. At that time, King Prasenajit of Kosala came to visit the Buddha. Upon arriving, he bowed his head at the feet of the World-Honored One, then stepped back and sat to one side. He addressed the Buddha, saying: "World-Honored One, when you were seeking the supreme, perfect enlightenment in the past, how did you practice generosity and perform virtuous deeds?"
佛言：「大王！且止過去久遠劫事，我念於此賢劫之中，求阿耨多羅三藐三菩提時修布施行，其事因緣，汝當諦聽，極善作意，今為汝說。大王！此劫初時人壽無量歲，爾時有王名布沙陀，其王頂上忽爾肉生如皰，而軟如兜羅緜，又如細㲲，亦無痛惱。彼成熟已自然開裂，生一童子，最上色相端正可觀，身如金色，頭有旋文猶如妙蓋，雙臂𦟛長，額廣平正，眉復延袤，鼻高脩直，身分上下皆悉具足，有三十二大丈夫相莊嚴其身。童子生已乃入宮中，王有六萬宮女眷屬，見此童子乳自盈流，各作是言：『我養太子。』由是立名，呼為我養。或有說言：『今此太子從頂上生，應名頂生。』由是乃有呼頂生者，或號我養者。
The Buddha said: "Great King, let us set aside events from the distant past. I recall, during this present virtuous kalpa, when I sought the supreme perfect enlightenment and practiced the perfection of giving. Listen carefully to the cause and conditions of this event, and I will now explain it to you.
"Great King, at the beginning of this kalpa, human lifespans were immeasurable. At that time, there was a king named Pushada. Suddenly, a soft, painless growth like a bubble appeared on the crown of his head, as soft as fine cotton. When it ripened, it naturally split open, and a child was born. He possessed the most excellent appearance, handsome and pleasing to behold. His body was golden in color, his head bore a whorl of hair like a beautiful canopy, his arms were long and well-proportioned, his forehead broad and even, his eyebrows long and elegant, his nose high and straight, and his entire form was complete and perfect, adorned with the thirty-two marks of a great being.
"After the child was born, he was brought into the palace. The king had sixty thousand consorts and attendants. When these women saw the child, their breasts spontaneously flowed with milk, and each said: 'I will nurture the prince.' Thus, he was given the name 'I-Nurture.' Some also said: 'Since this prince was born from the crown of the head, he should be called Crown-Born.' Therefore, he was known both as Crown-Born and as I-Nurture."
「時頂生太子在童子位，嬉戲娛樂經六帝釋滅；在太子位，復經六帝釋滅。太子一時，出於王宮，人民肆里次第遊觀。乃至後時，布沙陀王而忽寢疾，侍臣奉以華菓根苗藥餌治療，雖復勤力疾無瘳損。其王即勅諸臣佐言：『汝等速為太子授王灌頂。』臣佐受命，即遣使人詣太子所，謂太子言：『父王寢疾，拯療無損，呼命太子，今可速來授王灌頂。』使屆中途王身已謝。是時臣佐復遣使人接踵而進謂太子言：『父王已逝，太子速來授王灌頂。』時頂生太子即自惟忖：『父王已逝，奔往何及？』
At that time, Crown Prince Dingsheng, while still in his childhood, spent his days in play and amusement through the reign of six Indras. When he reached the age of a prince, another six Indras passed. One day, the prince left the royal palace and leisurely toured the city streets, observing the people and their lives. Later, King Pushaduo suddenly fell ill. His attendants offered him flowers, fruits, herbs, and medicines for treatment, but despite their diligent efforts, his condition did not improve. The king then commanded his ministers, saying, "Quickly prepare to anoint the crown prince as king." The ministers accepted the order and immediately sent a messenger to the prince, telling him, "Your father is ill and his condition is not improving. He summons you to come quickly and be anointed as king." However, before the messenger could return, the king had already passed away. The ministers then sent another messenger in haste to inform the prince, saying, "Your father has passed away. Come quickly to be anointed as king." At that moment, Crown Prince Dingsheng thought to himself, "My father has already passed away—what use is there in rushing now?"
「時諸臣佐眾議，一人近侍大臣詣太子所，白言：『太子！願速來此，授王灌頂。』太子答言：『若我應統正法王位，彼當來此，為我灌頂。』近臣復言：『太子！授灌頂者，多有法儀，謂應施設寶師子座、繒葢、寶冠，是等所須，此何能備禮法？又合於王城中作灌頂事，是故太子宜往宮中，授王灌頂。』太子答言：『若我應統正法王位，一切所須今應自至。』時頂生太子有一導翼夜叉神名禰舞迦，即運神力追師子座、繒蓋、寶冠一切所須，乃至城邑聚落，皆悉置於太子之前；一切覩者，怪未曾有。
「然後臣佐、人民及勝力兵眾等持妙繒帛，依灌頂法，欲為太子授其灌頂，作是白言：『大子！應授灌頂。』時太子言：『我今何用人間繒帛，為灌頂法繫於我頂；若我應統正法王位，必有天妙繒帛而為繫頂，乃至其後自然天降殊妙繒帛，為灌頂事統輪王位。』即有七寶隨時出現，所謂輪寶、象寶、馬寶、摩尼珠寶、玉女寶、主藏神寶、主兵神寶，如是七寶，皆悉具足；及有千子最上色相勇猛無畏能伏他軍。
「彼時有城亦號廣嚴，城中周匝皆有稠密樹林，人所愛樂。於其林中，有五百仙人棲止，脩習五神通定。是時林間多諸飛鳥鷺𪆗等類，鳴噪喧煩妨所脩定。中一仙人名曰醜面，生恚怒心，即以呪句呪鷺𪆗群悉折其羽。是時折羽鷺𪆗循地徐進，咸詣頂生王門。王方出行，適觀門左，乃問近臣言：『何故此鷺𪆗群咸聚門側？』近臣答言：『天子！群鳥棲林噪驚禪定，仙人恚怒呪折其羽，循地而來聚於王門。』王言：『此等仙人何故於眾生中心無悲愍，今宜勅遣彼等仙眾速離我境。』臣佐奉命，於仙人所具宣王勅。時諸仙眾即起是念：『今此大王統四大洲最極自在，我宜從命，往須彌山側棲止林間。』
At that time, there was a city called Vaishali. The city was surrounded by dense groves of trees that people found delightful. In these groves, there lived five hundred ascetics, who were practicing meditation and had mastered the five supernatural powers. But many birds—especially herons and storks—lived in those groves, and their constant squawking and noise disturbed the ascetics’ meditation.
One of those ascetics, named “Ugly Face,” grew angry. He used a curse to break the wings of all those herons and storks. The crippled birds then crept along the ground, dragging themselves to the gate of King Mandhata’s palace.
The king happened to be going out when he saw them gathered near the gate. He asked his attendant, “Why are these herons and storks all gathered by the gate?”
The attendant replied, “Your Majesty, the birds were nesting in the groves, and their noise disturbed the ascetics’ meditation. An ascetic named Ugly Face grew angry and cursed them, breaking their wings. Now they have crawled here to gather at your gate.”
The king said, “Why do these ascetics have no compassion for living beings? I order them to leave my territory at once.”
His officials went to the ascetics and delivered the king’s command. On hearing this, the ascetics thought, “This great king rules the entire four continents and has supreme power. We should follow his order and go live in a grove on the slopes of Mount Sumeru.”
「爾時，頂生王漸次思惟觀察稱量人間所宜種種事業，隨所思惟觀察稱量已，各各發起人間所有種類事業。其王出行初見人間耕植田里，見已乃問諸侍臣言：『此人所作名為何等？』臣白王言：『天子！此人耕耨其田、植諸種子，隨所滋長而為活命。』王言：『我為聖王，何假人間耕植滋養，自有天中種子生成。』彼頂生王纔言念時，有二十七類種子自天而降。其王即問諸人眾言：『此由何人福力所致？』人眾答言：『此由天子福力亦兼我等。』
「復次，彼王漸行，又見農人種蒔㲲衣種子，見已乃問諸近臣言：『此人所作名為何等？』臣白王言：『天子！此人種蒔㲲華樹種，結實取綿可成㲲衣。』王言：『我為聖王，何假人間植㲲衣種，自有天中妙㲲種子。』纔言念時，妙㲲衣種自天而降。其王即問諸人眾言：『此由何人福力所致？』人眾答言：『此由天子福力亦兼我等。』
「復次，彼王漸行，又見農人紡㲲衣線，見已乃問諸近臣言：『此人所作名為何等？』臣白王言：『天子！此人取綿紡線將成㲲段。』王言：『我為聖王，何假人間如是造作，自有天中妙㲲所用。』纔言念時，妙㲲衣緣自天而降。其王即問諸人眾言：『此由何人福力所致？』諸人眾言：『此由天子福力亦兼我等。』
「復次，彼王漸行，又見農人次第織㲲衣段，見已乃問諸近臣言：『此人所作名為何等？』臣白王言：『天子！此人布設機杼織㲲衣段。』王言：『我為聖王，何假人間㲲衣被身，自有天中妙㲲衣飾。』纔言念時，上妙㲲衣自天而降。其王即問諸人眾言：『此由何人福力所致？』諸人眾言：『此由天子福力亦兼我等。』
「爾時，頂生王見是事已，乃起思念：『我之福力，今於此間未能顯發。我已統治須彌山南外大海中此贍部洲，其內廣闊外如車形，人民熾盛安隱豐樂；又復國土城邑嚴麗，所居人眾妙色可觀。我有七寶：所謂輪寶、象寶、馬寶、摩尼珠寶、玉女寶、主藏神寶、主兵神寶，如是七寶皆悉具足。及有千子最上色相，勇猛無畏能伏他軍，若我有勝力者快哉。今時願我宮中雨金錢七日，乃至不使一錢墮於宮外。』王纔念時，即於宮中天雨金錢數滿七日，無一金錢墮於宮外；隨其所作善根福力，神通威德自受福果。其王即問諸人眾言：『此由何人福力所致？』諸人眾言：『天子福力。』王言：『如汝向說兼汝等力，何故今時天不雨金滿贍部洲，使一切人民隨所欲者，悉能取之，故知汝等宿因微尠。』」
佛言：「大王！彼頂生王正法治世，又經六帝釋滅。
「復次，頂生王謂導翼夜叉神禰舞迦言：『何處別有大洲為我所統？』禰舞迦答言：『天子！須彌山東外大海中，彼有大洲名曰勝身，其內廣闊外如半月，人民熾盛安隱豐樂；又復國土城邑嚴麗，所居人眾妙色可觀，王應往彼隨宜化導。』
「時頂生王即自思惟：『我已統治此贍部洲，及有七寶千子圍繞宮中，又雨金錢七日。我又復聞，須彌山東外大海中有勝身洲，我今往彼而為化導。』王纔念時，舉身空中，與十八俱胝勝力兵眾，及千子圍繞七寶導從，剎那即到東勝身洲。大王！彼頂生王於其洲中，治化人民多百千歲，隨彼眾生各各所作福行善力，神通威德自受福果，如是又經六帝釋滅。
「復次，頂生王謂導翼夜叉神禰舞迦言：『何處別有大洲為我所統？』禰舞迦答言：『天子！須彌山西外大海中，彼有大洲名曰牛貨，內外周遍其相圓滿，人民熾盛安隱豐樂；又復國土城邑嚴麗，所居人眾妙色可觀，王應往彼隨宜化導。』
「時頂生王即自思惟：『我已統治彼贍部洲，七寶千子及雨金錢；我復至此東勝身洲，治化人民多百千歲。今又復聞，須彌山西外大海中有牛貨洲，我今往彼而為化導。』王纔念時，舉身空中，與十八俱胝勝力兵眾，及千子圍繞七寶導從，剎那即到西牛貨洲。大王！彼頂生王於其洲中，治化人民多百千歲，隨彼眾生各各所作福行善力，神通威德自受福果，如是又經六帝釋滅。
「復次，頂生王謂導翼夜叉神禰舞迦言：『何處別有大洲為我所統？』禰舞迦答言：『天子！須彌山北外大海中，彼有大洲名曰俱盧，內外周遍其相四方，人民熾盛安隱豐樂；又復國土城邑嚴麗，所居人眾妙色可觀；又彼洲人，無我繫著無所攝屬，王應往彼隨宜化導。』
「時頂生王即自思惟：『我已統治彼贍部洲，七寶千子及雨金錢；又往東勝身洲；而復至此西牛貨洲，治化人民多百千歲。今又復聞，須彌山北外大海中有俱盧洲，我今往彼而為化導。』王纔念時，舉身空中，與十八俱胝勝力兵眾，及千子圍繞七寶導從，往詣北俱盧洲，剎那即到須彌山側。其王遙見彼地白色，見已即問夜叉神禰舞迦言：『今此方處何故地白？』禰舞迦答言：『天子！此是北俱盧洲人所食香稻，其狀白色香味具足，不假耕植自然而生，稻長四指無芒無秕，清淨潔白依時成熟；彼洲人民不施其力取以食之，王今往彼亦取香稻而為其食。』時王聞已謂臣佐言：『汝等見此地白色不？』臣白王言：『唯然已見。』王言：『此是北俱盧洲人所食香稻，其狀白色香味具足，不假耕植自然而生，稻長四指無芒無秕，清淨潔白依時成熟，彼洲人民不施其力取以食之，汝等往彼亦取香稻而為其食。』
「時頂生王又於須彌山北，遙見眾莊嚴樹圓無缺減殊妙可觀，即問禰舞迦言：『此是何等眾莊嚴樹？』禰舞迦答言：『天子！此是北俱盧洲人民所有四種劫波衣樹，謂青、黃、赤、白，其樹所出四色妙衣，彼洲人民若男若女須其衣者，纔起心時，即彼樹枝自然低垂，恣其所取。王今往彼亦被其衣。』
「時王聞已，謂臣佐言：『汝等見此眾莊嚴樹，圓無缺減不？』臣白王言：『唯然已見。』王言：『此是北俱盧洲人民所有四種劫波衣樹，謂青、黃、赤、白，其樹所出四色妙衣，彼洲人民若男若女思其衣者，纔起心時，即彼樹枝自然低垂，恣其所取。汝等往彼亦被其衣。』
「大王！彼頂生王於北俱盧洲治化人民多百千歲，隨彼眾生各各所作福行善力，神通威德自受福果，如是又經六帝釋滅。
「復次，頂生王謂導翼夜叉神禰舞迦言：『別有方處為我統不？』禰舞迦答言：『天子！無別方處為王所統。有三十三天，長壽色相多諸快樂，高廣樓閣久固安居。快哉，天子！宜往觀矚。』
「時頂生王即自思惟：『我已統治彼贍部洲，七寶千子及雨金錢；又往東勝身洲、西牛貨洲；今又至此北俱盧洲。復聞有彼三十三天，長壽色相多諸快樂，高廣樓閣久固安居，我今宜應往彼觀矚。』王纔念時，舉身空中，與十八俱胝勝力兵眾，及千子圍繞七寶導從，往須彌山外七重金山。其王初至儞民達囉山，其山嚴麗殊妙可觀，純金所成。彼有四大王天，諸天子眾往復其間。王以勝力兵眾於彼化導，又經六帝釋滅。
「次至尾那[惺-生+土]計山，其山嚴麗殊妙可觀，純金所成，彼有四大王天，諸天子眾往復其間。王以勝力兵眾於彼化導，又經六帝釋滅。
「次至馬耳山，其山嚴麗殊妙可觀，純金所成，彼有四大王天，諸天子眾往復其間。王以勝力兵眾於彼化導，又經六帝釋滅。
「次至善見山，其山嚴麗殊妙可觀，純金所成，彼有四大王天，諸天子眾往復其間。王以勝力兵眾於彼化導，又經六帝釋滅。
「次至佉禰囉迦山，其山嚴麗殊妙可觀，純金所成，彼有四大王天，諸天子眾往復其間。王以勝力兵眾於彼化導，又經六帝釋滅。
「次至持軸山，其山嚴麗殊妙可觀，純金所成，彼有四大王天，諸天子眾往復其間。王以勝力兵眾於彼化導，又經六帝釋滅。
佛說頂生王因緣經卷第一