度波斯匿王品第十
Chapter 10: King Prasenajit's Conversion
是時如來，還舍衛國在祇樹給孤獨園，與比丘僧千二百五十人俱。王波斯匿心自念言：「佛是釋種，出家處山，以成無上正真、等覺。威景神妙，天龍鬼神無不宗仰。為人說法，上中下言悉善。其聞所說莫不歡喜，開福塞禍，言入泥洹。」即便嚴出，導從如常，至門下車，群臣俱前，直揖却坐而白佛言：「頃承釋子，端坐六年，道成號佛。為實爾不？是世所美乎？」佛語王曰：「吾真是佛，世不虛傳。」王復言曰：「瞿曇！自稱為佛，故非佛也。」佛復答王：「過去久遠，時世有佛，名曰定光。授拜吾決：『汝於來世九十一劫，當得作佛，字釋迦文。有三十二相、八十種好、十八特妙之法、十種神力、四無所畏。』一事不足不名為佛，吾今具有。故為如來、無所著、正真、覺也。」
At that time, the Tathagata returned to the country of Shravasti and dwelt in the Jeta Grove, in Anathapindada's Garden, together with a community of twelve hundred and fifty monks. King Prasenajit thought to himself: "The Buddha was born a Shakya, left the home life to dwell in the mountains, and has attained unsurpassed, perfect enlightenment. His majestic radiance is miraculous; gods, dragons, and spirits alike all revere and look up to him. When he teaches the Dharma to others, whether his words are deep, middling, or simple, they are all skillful. Those who hear his teachings are all filled with joy; they open the door to blessings and close the door to misfortune, and his words lead to Nirvana."
So the king ordered his entourage to prepare. He went forth in his customary procession, got down from his chariot at the gate, and with his ministers all gathered before him, he bowed directly, sat down, and said to the Buddha, "I have heard that the son of the Shakyas, after sitting upright for six years, attained the Way and is called 'Buddha.' Is this truly so? Is this what is praised in the world?"
The Buddha said to the king, "I am truly a Buddha—this is no false rumor in the world."
The king replied, "Gautama, you claim to be a Buddha, but that doesn't make it so."
The Buddha answered the king again: "In the distant past, long ago, there was a Buddha in the world named Dipankara. He prophesied to me: 'In a future time, ninety-one eons from now, you will become a Buddha, named Shakyamuni. You will possess the thirty-two marks of a great being, the eighty excellent features, the eighteen unique qualities of a Buddha, the ten spiritual powers, and the four kinds of fearlessness.' Lacking even one of these accomplishments, one cannot be called a Buddha. But I possess them all fully now. Therefore, I am the Tathagata, the Unattached One, the Truly and perfectly Awakened One."
王迷情疑，重質言曰：「瞿曇年少，學日甚淺。所以者何？世有婆羅門，修治水火，精勤苦體，不去晝夜，九十六術，靡不經涉，年高德遠。不蘭迦葉等六子輩，名稱蓋世，猶未得佛。佛者實尊！以是推之，惟疑不信。」佛告王曰：「吾今為王說法真諦，善聽勿疑。」王曰：「善哉！」佛答王曰：「小有四事，皆不可輕。何謂為四？一者、太子雖小，當為正君，此不可輕。二者、小火燒草，草盡乃止，此不可輕。三者、龍子雖小，能為風雨雷電霹靂，此不可輕。四者、道士雖小，已入道要深妙之慧，飛行教化，度脫人民，此不可輕。」
King, filled with confusion and doubt, pressed his question: "Gautama, you are young, and your years of study are very few. Why do I say this? In this world, there are Brahmins who cultivate the arts of fire and water, who practice austerities and toil day and night, deeply versed in the ninety-six schools of thought. They are advanced in years and far-reaching in virtue. Men like Uruvilva-Kashyapa and the other six renowned teachers, whose fame fills the world, have not yet attained Buddhahood. Buddhahood is indeed supremely honored! For these reasons, I am perplexed and cannot believe."
The Buddha said to the king: "Now I will teach you the true meaning of the Dharma. Listen well and do not doubt." The king replied, "Excellent!" The Buddha answered the king: "There are four small things that should never be underestimated. What are these four? First, a prince, though young, will become a sovereign king—he should not be underestimated. Second, a small fire, though it burns only grass, will not stop until the grass is gone—it should not be underestimated. Third, a young dragon, though small, can summon wind, rain, thunder, and lightning—it should not be underestimated. Fourth, a spiritual practitioner, though young, can already attain the profound and subtle wisdom of the path, fly through the air to teach and transform beings, and liberate people—he should not be underestimated."
於是世尊，為王而作頌曰：
Thus the World-Honored One spoke these verses to the king:
「太子福成， 當為正君， 愚人輕慢， 禍舋是生。
正由心出， 能重能輕， 宿行所得， 福自隨形。
能觀德本， 然後觀人， 道要以備， 大王思惟。
小火得草， 所燒無限， 須彌寶山， 亦從小起。
智者觀物， 無小無大， 遇龍不避， 小毒害人。
比丘破惡， 精進入禪， 道成神通， 變現度人。
"The prince of abundant merit Shall rightfully be the sovereign. The ignorant, in their contempt, Bring calamity upon themselves.
Righteousness springs from the mind; It can bring honor or disgrace. What we reap is but the fruit Of deeds performed in lives before — Blessings follow our very form.
First see the root of virtue, Then judge the person themselves. The essence of the path is prepared — Great King, reflect on this.
A tiny spark, fed with dry grass, Burns endlessly. Even Mount Sumeru, jeweled and vast, Grows from humble beginnings. The wise regard all things — Nothing is small, nothing is great.
He who meets a dragon does not flee, Yet a tiny poison can harm a person. A monk, crushing evil, Strives with diligence in meditation. When the path is mastered, supernatural powers arise; Transforming forms, he liberates beings."
「見諦淨無垢， 已度五道淵，
佛出照世間， 為眾除憂患。」
王聞正言，垢重情蔽，遺疑未悟，前禮佛足，辭退還宮。
是時國內，有婆羅門，居富多寶，老無兒子。禱祠盡力，未後生男。其年七歲，得病便亡。其父憂毒，臥不安席，不復飲食。聞佛能除憂患，即詣祇洹。佛問梵志：「有何愁憒，顏色憔悴？」婆羅門言：「我年老耄，正有一子，捨我終亡，悲憐痛毒。」佛告梵志：「人有恩愛，便得憂悲。」梵志情迷，便白佛言：「恩愛之樂，有何憂悲？」佛言：「不然！」如是至三，婆羅門不解，走出祇洹，見二人樗蒲，心自念言：「此必智者，能解我疑。」便問二人：「恩愛為樂、為憂悲乎？」即答梵志：「天下之樂，無過恩愛。」梵志復言：「吾見瞿曇，向我說此。」二人答曰：「沙門瞿曇，反世惑人，慎無信焉。」
國內愚者，共嗤佛語，乃上聞於王，令王惑意，便謂夫人——夫人字末利——便告之曰：「瞿曇可笑，反論失理。何有恩愛而生憂悲耶？」夫人對曰：「佛不虛言，其實如此也！」王復謂言：「汝尊瞿曇，加是宗親，其信而已。」夫人白王：「何不自往？若遣智臣，請啟所問，驗世狂惑。」王聞其言，即召智臣那利繩：「汝持吾聲，問訊瞿曇：『世人愚惑，妄傳尊旨，橫言恩愛而生憂悲。怪其理乖，是故遣信，下承風化。』若佛有教，汝諦受之。」
臣受王命，即詣祇洹，禮佛却住，斯須進前長跪白言：「國主波斯匿，稽首座前，問所不解，願見示導，散告真言。」於是如來，命臣就坐，而告之曰：「恩愛之本，淵流難盡，憂悲之惱，一由恩愛。」又告大臣：「吾今問卿，意解便對。譬如有人，父母終亡，妻子死盡，財沒縣官。此人憂惱，可堪勝不？」大臣對曰：「審如尊教。」又言大臣：「古昔有人居貧窮困，而其娶婦得富家女，嬾墯無計，日更貧乏。家困餉饋，欲奪更嫁。妻聞家議，便以語夫：『我家勢強，必當奪卿，當作何計？』夫聞婦言，將共入房：『今欲與汝共死一處。』即便刺婦，還復自刺。」佛告那利繩：「恩愛相殺，何但憂悲？」
I received the king's command and immediately went to the Jetavana Monastery. After paying homage to the Buddha, I stood to one side, then came forward, knelt, and said: "King Prasenajit pays his respects at your seat. He asks about things he does not understand and hopes you will guide him and reveal the true teachings."
Then the Tathagata asked me to sit down and told me: "The root of love and attachment is a deep stream that is hard to exhaust. The suffering of sorrow and distress all comes from love and attachment." The Buddha then asked the minister: "Now I ask you—whatever you understand, answer accordingly. For example, if someone's parents have passed away, his wife and children have all died, and his property has been confiscated by the government, would this person's sorrow and distress be bearable or not?"
The minister replied: "Indeed, it is as you teach."
The Buddha continued: "In ancient times, there was a man who was poor and destitute. He married a woman from a wealthy family, but she was lazy and had no initiative, so day by day they grew poorer. The wife's family, seeing their hardship, wanted to take her back and marry her to someone else. When the wife heard of this plan, she told her husband: 'My family is strong and will surely take me away from you. What should we do?' Hearing this, the husband went with her into the room and said: 'I want us to die together now.' Then he stabbed his wife and stabbed himself."
The Buddha said to Nali Samyuta: "Love and attachment lead people to kill each other—how could it only cause sorrow and distress?"
臣受佛教，禮退還宮，具宣尊旨。王意不悟，猶嗤此言。復謂未利：「瞿曇何故，正作此語？」夫人白王：「欲啟一事，願見採省。」王曰：「便說。」夫人問曰：「彼方二郡，一名迦夷，二名拘達盧。若有白王云：『彼二國，他王劫取。』王當云何？」王謂夫人：「吾之豐樂，因此二國。若有此問，情用憂憒。」夫人復言：「太子琉璃，皇女金剛，若疾若亡，王當云何？」王答夫人：「此情難堪。」夫人問王：「此為恩愛生憂悲不？賤妾醜陋，得侍幃幄，一旦病亡，王當云何？」王答末利：「吾情迷荒，命將不全。」夫人復言：「此為恩愛生憂悲不？」王意乃解，即便下床，遙禮祇洹，歸命三尊，懺悔謝過，盡形竟命，首戴尊教。