佛說眾許摩訶帝經卷第一
The Sutra of the Great Lord Acknowledged by the Assembly, Volume 1
西天譯經三藏朝散大夫試鴻臚少卿明教大師臣法賢奉 詔譯
Translated by Dharma-Virtuous, Master of Bright Teaching, Court Minister of Ceremonial, under Imperial Edict.
如是我聞
This is what I heard.
：一時佛在迦毘羅國尼俱陀林中。爾時迦毘羅國有大釋眾而自思惟：「我佛世尊，於過去世何處所生？何姓？何族？有何因緣？」而思惟已，告諸眾曰：「釋迦世尊，於過去世，何處所生？何姓？何族？有何因緣？我等今者欲往佛所而問此義，如佛所說依教受持。」如是言已，與大釋眾即往佛所，頭面禮足依位而坐。爾時迦毘羅國大釋眾白佛言：「世尊！我等大釋眾住迦毘羅國精舍之中，而忽思惟：『我佛世尊於過去世，何處所生？何姓？何族？有何因緣？』我等不知，今與釋眾來詣佛所而問此義。唯願世尊，為我宣說，我等得聞依教受持。」
Once, the Buddha was residing in the Nigrodha Grove in the city of Kapilavastu. At that time, a great assembly of Sakyans in Kapilavastu began to reflect: "Where was our Buddha, the World-Honored One, born in past lives? What was his family name? What was his clan? And what were the causes and conditions?" Having contemplated this, they addressed the assembly, saying: "Where was the Sakyan World-Honored One born in past lives? What was his family name? What was his clan? And what were the causes and conditions? We now wish to go to the Buddha and ask about this, so that we may receive and uphold his teaching as he explains it."
Having spoken thus, they went together with the great Sakyan assembly to where the Buddha was. They bowed their heads at his feet, paid their respects, and took their seats accordingly. Then the great Sakyan assembly of Kapilavastu addressed the Buddha, saying: "World-Honored One! We, the great Sakyan assembly dwelling in the monastery of Kapilavastu, suddenly reflected: 'Where was our Buddha, the World-Honored One, born in past lives? What was his family name? What was his clan? And what were the causes and conditions?' We do not know. Now, together with the Sakyan assembly, we have come to the Buddha to ask about this. We earnestly beseech the World-Honored One to explain this for us, so that we may hear it and receive and uphold your teaching."
爾時世尊為斷眾疑，即說此義告釋眾曰：「我先不欲宣說此義。何以故？所有諸魔外道，若聞此事而復謗言：『沙門憍答摩自說其美，所樂即說、非樂不說，有何所益。』」
At that time, the World-Honored One, to dispel the doubts of the assembly, explained the meaning and addressed the assembly of Śākyas, saying: "I did not wish to speak of this earlier. Why? Because all the demons and non-Buddhists, upon hearing this, would slander me, saying: 'The ascetic Gautama praises himself, speaking only of what pleases him and remaining silent on what displeases him. What good does that bring?'"
爾時大目犍連現在大眾中，即從坐起，瞻仰尊顏目不暫捨。世尊告曰：「目連！彼諸釋眾樂聞於我過去之事，所生之處？何姓？何族？有何因緣？汝今志心而為宣說。」
At that time, Mahāmaudgalyāyana was present in the great assembly. He rose from his seat, gazing at the venerable countenance of the World-Honored One without turning away. The World-Honored One addressed him, saying: "Maudgalyāyana, the assembly of Śākyas wishes to hear of my past—where I was born, what my clan and lineage were, and what circumstances led to my present state. With focused mind, now explain it to them."
爾時會中大目犍連默然思惟，經須臾頃收僧伽梨衣安在頭邊，右脇枕臥累足不動入三摩地；而復觀察世尊過去之世，所生之處，若姓、若族及因緣事，如實了知無其錯謬，即便出定於大眾前復坐本座。尊者大目犍連告釋眾曰：「我於三昧觀彼憍答摩往昔之事，世界壞時，彼諸眾生命終之後，而得往生遍靜天中；生彼天已，諸根圓滿身相端嚴，眾苦不生身心適悅，色相光明騰空自在；以天甘味而為飲食，壽量長時無中夭者。爾時大地，大水所生滿虛空中，猶如大海風吹波浪，如煎熟乳其水清涼，為彼後時一切眾生，所食清淨最上地味。」
At that moment in the assembly, Mahāmaudgalyāyana silently contemplated. After a short while, he gathered his monastic robe and placed it beside his head, lay down on his right side, and with his legs together and unmoving, entered samādhi. He then observed the past lives of the World-Honored One—the places of his birth, his family, clan, and the causes and conditions of his existence—clearly understanding them without error. Emerging from samādhi, he returned to his seat before the assembly.
Venerable Mahāmaudgalyāyana addressed the assembly of monks, saying, "Through samādhi, I have observed the past lives of Gautama. When the world was in decline, beings who passed away were reborn in the realm of Pervasive Serenity. There, with faculties fully developed and forms dignified, they were free from suffering, their bodies and minds at ease. Radiant and luminous, they moved freely through the sky, nourished by celestial delicacies, enjoying long lifespans without untimely death. At that time, the great earth was filled with water that filled the sky like an ocean stirred by wind, like boiled milk, clear and cool. This became the purest and most sublime earthly sustenance for all beings in the ages to come."
爾時大目犍連復告眾言：「當爾劫壞，眾生生遍靜天者，以彼天中福壽俱盡，捨遍靜天生於人間，所生之身亦如天界，身相端嚴諸根無缺妙色廣大，自有身光恒常照曜，長壽喜樂騰空自在。於其爾時無日月星辰，無歲數月時等，亦無男女眾生之相；出生地味以為飲食。如是地味甘美細妙，有情食已而生愛著；於其後時貪味轉盛，忽令身體而得沈重，所有光忽然不見，於是世間普皆黑暗。爾時有情見是世間普皆黑暗，種種驚惶心生憂惱，由是世間出現日月及星曜等，始分晝夜及其時候。如是有情壽命長遠無諸病惱，於其地味貪著多者，色相損減而獲醜惡；貪著少者其身色相恒自端嚴，如是隨心分別二相黑白果報。而彼眾生互相憎嫉而成不善，以不善故，由此地味即便隱沒，以隱沒故，令諸眾生心生熱惱，作如是言：『今無所食，深苦！深苦！』又復思惟：『最上地味云何隱沒？未來眾生云何得食？』令生苦惱疲乏之患，而不可知、不可言說。
At that time, Mahāmaudgalyāyana again addressed the assembly, saying: “When that kalpa was in decline, beings who had been born in the Abhassara Heaven—their merit and lifespan there exhausted—abandoned that heavenly existence and were born in the human realm. The bodies they took on were like those in the heavenly realms: dignified in form, with all faculties complete, radiant and vast in appearance, each possessing their own bodily light that constantly shone forth. They lived long lives of joy and ease, moving freely through the air. At that time, there were no sun, moon, or stars, no reckoning of years, months, or seasons, and no distinction of male or female among beings. They took the earth’s essence as their nourishment. This earth-essence was sweet, delicate, and exquisite. After consuming it, sentient beings developed attachment to it. As time passed, their craving for its flavor grew stronger, and suddenly their bodies became heavy, and all their light vanished. Then the entire world fell into darkness. Seeing the world plunged into universal darkness, the beings were filled with alarm and distress, their minds troubled with worry. Because of this, the sun, moon, and stars appeared in the world, and for the first time, day and night and the divisions of time came into being. Though these beings lived long lives free from illness and affliction, those who were deeply attached to the earth-essence saw their appearance deteriorate and became ugly; those with little attachment maintained dignified and radiant forms. Thus, according to their minds, two types of appearance arose—white and black, each bearing its corresponding fruit. Those beings then began to harbor jealousy and aversion toward one another, giving rise to unwholesome actions. Because of this unwholesomeness, the earth-essence vanished. With its disappearance, the beings grew agitated and distressed, exclaiming, ‘Now we have nothing to eat—how bitter, how bitter!’ They further pondered, ‘Why has the supreme earth-essence vanished? How will future beings obtain food?’ This brought them suffering, exhaustion, and affliction—a state unknowable and beyond words.”
「爾時大地之中，不久之間即生地餅，其味殊妙馨香甘美，如迦梨尼迦囉花。而諸眾生食此地餅，充益身體長壽安樂，身相端嚴氣力增盛。若諸眾生貪食多者色相損減，貪食少者色相如故無其損減，由此分別二相黑白，而互相非行不善業，令彼地餅隱沒不見。以不見故，而諸眾生復生苦惱，作如是言：『深苦！深苦！』又復思惟：『所生地餅云何隱沒？其義不知，而諸有情即得飢困疲乏之苦，未來眾生當於何食？』由是不久為彼眾生復生林藤，其色殊妙香味甘美。如是有情食此林藤，氣力增盛壽量長遠，形色端嚴人相具足。又彼眾生，貪食多者色相損減，貪食少者色相如故，如是有情分別二相黑白，而互相非行不善業，由是林藤隱沒不見。既不見已，令諸眾生心生熱惱，作如是言：『苦哉！苦哉！如是美味云何隱沒？其義不知？我等云何而得飲食？』由是不久大地之中，出生自然上味香稻，其稻依時自然成熟。爾時眾生即取食之，亦甚香美，充益肢體壽量長遠。由是爾時食於香稻，漸覺腹內有所妨礙，而即思惟：『云何除去？』作是念已即生二根，男女差別形相各異。爾時有情於色、香、味展轉愛著，於自親愛而以香花、衣服種種供養，復以軟言慰喻歡喜令彼忻慶；若有眾生於己非愛，即便輕毀種種呵責，或以瓦石互相𩰖打行不善行。又彼眾生所有過去正法今為非法，過去律儀今為非律儀，乃至晝夜時分亦顛倒分別；譬如有人以斗量炭，而為平滿不正之行，亦復如是。以倒想故正法為邪，由是香稻亦復隱沒。」
爾時大目犍連告釋眾言：「由香稻隱沒故，令彼眾生逐日諸處尋求稻種而欲種之。時有一人，其性慵懶貪著財利，雖有稻種而不能種。此人知已而告之言：『汝有稻種，與我少分我要種之。』彼人言曰：『我有香稻自要受用，汝今若要我即與汝。於後一日、二日，乃至七日却還我稻。』此人言曰：『善哉！善哉！若一日、二日，乃至七日，或未得還，如至半月、一月即得還之。』作是言已，即自思惟：『自前香稻非種自生，不假勤力自在受用；今得稻種，須住田野廣施勤力，晝夜相續方得生長。』
At that time, Mahāmaudgalyāyana addressed the assembly, saying: "Because the fragrant rice had vanished, the beings began searching daily in various places for rice seeds to plant. There was one person, lazy by nature and attached to wealth, who had rice seeds but would not plant them. Another person, knowing this, said to him: 'You have rice seeds. Give me a small portion, and I will plant them.' The lazy one replied: 'I have fragrant rice for my own use. If you want it now, I will give it to you, but you must return it to me after one day, two days, or up to seven days.' The other said: 'Very well, very well. If I cannot return it in one day, two days, or even seven days, I will surely return it within half a month or a month.' After saying this, he thought to himself: 'In the past, fragrant rice grew on its own without planting, requiring no effort to enjoy freely. Now, with these seeds, I must stay in the fields, labor diligently day and night, and only then will it grow.'"
「如是念已，心生苦惱涕淚悲泣。又復思惟：『過去之世，所有眾生色相端正，諸根圓滿人相具足，身心適悅身有光明，騰空自在壽命長遠，所食地味猶如天饌；而於後時，於此美食生貪著故，身即沈重光明即滅，於是世間普皆黑暗。又彼有情貪食少者身相不減，貪食多者身相損減，由此分別二相黑白，互相輕毀行不善行。由是爾時地味即滅，地餅復生，色相殊妙甘美馨香，增益諸根身心適悅，壽命長遠；貪食少者身相不減，貪食多者身相損減，由此分別二相黑白，互相輕毀行不善行。爾時地餅亦復不見，由此非久復生林藤，色相殊妙其味甘善，亦如天食，充益肢體壽命長遠；貪食少者身相不減，貪食多者身相損減，由此分別二相黑白，互相輕毀行不善行。爾時林藤亦復不見，於是世間有自然香稻從地出生，其米香美可長四指，依時成熟其味甘美，充益肢體壽量長遠；由是眾生貪愛增故，所有香稻亦沒不見。是故今者求此稻種住於田野，廣施勤力方得成熟。』
「雖生稻米其米漸小，於是眾生貪著地利，廣占田野競多種植，而行非法生賊盜想，於他田種復行偷盜。時有一人見是偷米，如是一遍、二遍乃至三遍，而告言曰：『汝自有米何不自用，云何於他而行偷盜？從今之後勿更盜米。』賊聞是言猶不改過，復於後時又行偷盜。前人復見而責之曰：『前已誡汝勿行偷盜，何故此時又亦作賊？』即集多人共以責斷。復於彼時，於眾人中揀一具福德者立為田主，均分田土各令平等，有不依法者令彼調伏。田種若熟，輸其少分以賞田主。如是田主受行戒行，安慰世間依法決斷，合調伏者即便調伏。
「由此世間立剎帝利姓，名三摩達多王，王有大臣名為有情；其王後時生一太子，名為愛子，王有大臣名伊賀迦；時愛子王生一太子，名曰善友，彼有大臣名帝羅迦；時善友王復生一子，名曰最上，彼有大臣名阿跋羅建姹；最上王有子，名曰戒行，彼有大臣名哆羅惹伽。其王頂上生一肉靤，其靤柔軟，常以兜羅綿拂拂於肉靤無諸疼痛；其靤後熟，自然破裂生一童子，福德端嚴，具三十二相，眾所愛重，因以立名名頂生王。纔下王頂即入內宮。
「爾時戒行王內宮之中，有六萬宮人各有嬭乳，俱白王言：『我有嬭乳，願嬭太子。』由此因緣亦名我嬭王。
「爾時世間所有眾生智慧漸增，能細思惟，稱量分別微細之事，或是、或非及工巧等，是故立名號摩努沙。
「爾時六大天子壽命無量，有六大臣：一名有情；二名伊賀羅；三名帝羅迦；四名阿跋羅建姹；五名多羅惹伽；六名摩努惹。如是六大臣，聰明多智，能治世間有大威德。時頂生王於其右股生一肉靤，其靤柔軟，常以兜羅綿拂拂於肉靤離諸疼痛；於後靤熟自然開裂，生一童子，身相端嚴具三十二相，名為尼嚕，有大智慧福德無量，為金輪王統四天下。
「尼嚕輪王於其後時，在左股上亦生一靤，其靤柔軟，常以兜羅綿拂拂於肉靤無諸疼痛；於後還熟，自然開裂生一童子，端正殊妙具三十二相，名烏波尼嚕，智慧深遠福德無量，為銀輪王統三天下。
「烏波尼嚕王還於後時，向右足上生一肉靤，其靤柔軟，亦以兜羅綿拂拂於肉靤無諸疼痛；於後靤熟自然開裂生一童子，身相端嚴具三十二相，名室尼嚕，福慧深厚，為銅輪王統二天下。
「室尼嚕王於左足上有一肉靤，其靤柔軟，以兜羅綿拂拂於肉靤無諸疼痛；於後靤熟自然開裂生一童子，色相端正具三十二相，名摩尼嚕，福慧深厚，為鐵輪王統一天下。」
爾時大目犍連告釋眾言：「如是王位相繼至今其數極多，如是眾許王有子，名為愛王；愛王有子，名善友王；善友王有子，名最上王；最上王有子，名戒行王；戒行王有子，名頂生王；頂生王有子，名尼嚕王；尼嚕王有子，名烏波尼嚕王；烏波尼嚕王有子，名室尼嚕王；室尼嚕王有子，名摩尼嚕王；摩尼嚕王有子，名嚕唧王；嚕唧王有子，名酥嚕唧王；酥嚕唧王有子，名母唧王；母唧王有子，名母唧鱗捺王；母唧鱗捺王有子，名阿誐王；阿誐王有子，名阿儗囉他王；阿儗囉他王有子，名婆儗囉他王；婆儗囉他王有子，名娑誐囉王；娑誐囉王有子，名摩賀娑誐囉王；摩賀娑誐囉王有子，名舍矩禰王；舍矩禰王有子，名摩賀舍矩禰王；摩賀舍矩禰王有子，名矩舍王；矩舍王有子，名烏波矩舍王；烏波矩舍王有子，名摩賀矩舍王；摩賀矩舍王有子，名酥捺哩舍曩王；酥捺哩舍曩王有子，名摩賀酥捺哩舍曩王；摩賀酥捺哩舍曩王有子，名鉢囉拏耶王；鉢囉拏耶王有子，名摩賀鉢囉拏耶王；摩賀鉢囉拏耶王有子，名鉢囉拏那王；鉢囉拏那王有子，名摩賀鉢囉拏那王；摩賀鉢囉拏那王有子，名鉢囉半迦囉王；鉢囉半迦囉王有子，名鉢囉多波王；鉢囉多波王有子，名嚩彌嚕王；嚩彌嚕王有子，名彌嚕摩多王；彌嚕摩多王有子，名阿哩唧王；阿哩唧王有子，名囉哩唧瑟摩王；囉哩唧瑟摩王有子，名曩哩唧瑟摩多王；曩哩唧瑟摩多王有子，名阿哩止娑滿多王。如是等王子孫相繼，共有一百大國王，皆都布多羅迦城。
「於最後王生其一王，名降怨王，彼王有大威德能降諸怨，是故名降怨王。如是此王子孫相繼帝位不絕，有五萬四千王，都阿喻駄也城。又此最後王復生一子，名無能勝王，彼王子孫相繼，帝位相承，有六萬天子，都波羅奈國。於最後王又生一子，名耨鉢囉娑訶王，子孫相繼有八萬四千王，都緊閉羅城。於最後王復生一子，名梵授王，子孫相繼有三萬二千王，都賀悉帝曩布里城。於最後王復生一子，名賀悉帝捺多王，子孫相繼有五千王，都怛叉尸羅城。於最後王復生一子，名娑多黎薩王，子孫相繼有三萬二千王，都烏囉娑大城。於最後王復生一王，名曩誐曩𡁠曩王，子孫相繼有三萬二千王，都無能大城。於最後王復生一王，名勝軍王，子孫相繼有一萬八千王，都瞻波大城。於最後王復生一子，名龍天王，子孫相繼有二萬五千王，都怛摩黎多城。於最後王復生一子，名為仁王，子孫相繼有一萬二千王，亦都怛摩黎多城。於最後王復生一子，名為海王，子孫相繼有一萬八千王，都難多布里也城。於最後王復生一子，名妙意王，子孫相繼有二萬五千王，都王舍城。於最後王復生一子，名娑多謨努那王，子孫相繼有一百王，亦都波羅奈國。於最後王復生一子，名大軍王，子孫相繼有一千王，都矩舍嚩帝大城。於最後王復生一子，名海軍王，子孫相繼有一千王，都補多羅迦城。於最後王復生一子，名娑多半尼囉王，子孫相繼有八萬四千王，都矩舍嚩帝城。於最後王復生一王，名摩呬目佉王，子孫相繼有十萬王，亦都波羅奈國。於最後王復生一王，名摩呬鉢帝王，亦名地主王，子孫相繼有一百王，都阿喻駄大城中。於最後王復生一王，名持世王，子孫相繼有八萬四千王，都彌體羅城。於最後王復生一王，名大天王，梵行清淨，子孫相繼有八萬四千王，亦都彌體羅城。
「於最後王復生一王，名儞彌王，彼王復生摩娛努王；摩娛努王復生涅里姹儞彌佉努王；涅里姹儞彌佉努王復生嚕波佉努王；嚕波佉努王復生佉努摩曩王；佉努摩曩王復生佉努滿多王；佉努滿多王復生酥涅里舍王；酥涅里舍王復生娑涅里舍王；娑涅里舍王復生酥嚕多細曩王；酥嚕多細曩王復生達魔細曩王；達魔細曩王復生尾儞多王；尾儞多王復生摩賀尾儞多王；摩賀尾儞多王復生尾儞多細曩王；尾儞多細曩王復生阿輸迦王；阿輸迦王復生尾誐多輸迦王；尾誐多輸迦王復生頗羅娑埵王；頗羅娑埵王復生惹羅娑埵王；惹羅娑埵王復生沒度摩囉王；沒度摩囉王復生阿嚕拏王；阿嚕拏王復生儞扇波帝王；儞扇波帝王復生里娛王；里娛王復生商迦囉迦王；商迦囉迦王復生阿難那王；阿難那王復生阿那里舍目佉王；阿那里舍目佉王復生惹那迦王；惹那迦王復生散惹曩佉王；散惹曩佉王復生惹曩沙婆王；惹曩沙婆王復生案曩播曩王；案曩播曩王復生鉢囉祖囉曩播曩王；鉢囉祖囉曩播曩王復生阿𡁠多王；阿𡁠多王復生波羅𡁠多王；波囉𡁠多王復生鉢囉底瑟恥多王；鉢囉底瑟恥多王復生酥鉢囉底瑟恥多王；酥鉢囉底瑟恥多王復生摩賀摩羅王；摩賀摩羅王復生嚩賀曩王；嚩賀曩王復生酥摩帝王；酥摩帝王復生涅里姹嚩賀王；涅里姹嚩賀王復生捺捨馱努王；捺捨馱努王復生設多馱努王；設多馱努王復生曩嚩帝馱努王；曩嚩帝馱努王復生室左怛囉馱努王；室左怛囉馱努王復生尾𡁠多馱努王；尾𡁠多馱努王復生涅里姹馱努王；涅里姹䭾努王復生捺捨囉他王；捺捨囉他王復生設多囉他王；設多囉他王復生曩嚩帝囉他王；曩嚩帝囉他王復生唧怛囉囉他王；唧怛囉囉他王復生涅里姹囉他王。如是等子孫相繼七萬七千王，都僧迦大城。
「又最後王復生一王，名阿末麗沙王；彼王有子名龍護王，子孫相繼一百王，都波羅奈國。又於最後王生其一子，名訖哩吉王。爾時迦葉如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊出見世間，彼佛世尊為菩薩時，持戒梵行發大誓願求無上覺，於兜率天而為補處，機緣成熟下生於訖哩吉王宮，捨位修行而成佛道。
「爾時訖哩吉王，有一太子名曰善生。此善生王復生王子，如是子孫相繼有一百王。其最後王復生一子，名迦囉拏王，於其後時生二王子：一名瞿曇；二名婆囉捺嚩惹。此之王子，愛樂王宮貪於國位，恒自思惟，安慰世間行於王事。爾時瞿曇王子恒復思惟：『眾生生死沈沒三塗，苦惱輪迴而難出離。』作是念已，即詣父王稽首拜跪，而白王曰：『我今不樂王宮，欲於山野修習梵行而求出家。』王即告言：『汝為我子，所有國土及於王位，宰輔大臣如在指掌，何故輕棄而求出家？』瞿曇白言：『大王！我觀三界如幻如化，無其堅實，念念無常，何堪愛樂？我於今日辭王出家。』王既聞已，知子志意即便聽許。
「爾時山中有一仙人，名訖哩瑟拏吠波野努，於其山間以草為菴居止修行。時瞿曇童子即往彼處，踊躍歡喜五體投地頂禮仙足，而白仙曰：『我別王宮來於此處奉事仙人，願賜攝受。』如是仙人觀於太子志意堅固，即便攝受。爾時童子即於山間，採果給水奉事仙人，如是辛勤累經歲月，師以彼童精勤不退，即為立號亦名仙人。於後父王迦囉拏而乃命終，時弟婆囉捺惹，即紹王位行其國事。時瞿曇仙人知王命終，告本師曰：『我今不能於其山中採果給水，欲往城中而自住止。』師即告言：『瞿曇！汝先來此善住山野，何故於今却往城邑？汝今去時勿往城內，只於補多落迦城側近寂靜之處卓菴居止，守護諸根精進梵行。』瞿曇童子聞是語已，即往補多落迦大城之外寂靜之處，卓菴結志崇修梵行。
佛說眾許摩訶帝經卷第一