---
title: "大方便佛報恩經 · 7 慈品"
description: "大方便佛报恩经是一部汉传佛教经典，失译作者不详，约成书于东汉至魏晋时期。本经通过佛陀讲述前世为须阇提太子时割肉供养父母等本生故事，阐述孝道与报恩思想，强调修行与世间责任的统一。其内容融合了儒释观念，对中国佛教伦理特别是孝亲观的形成影响深远，是研究佛教中国化的重要文献，在佛教经典中具有独特地位。"
url: "https://rushiwowen.co/en/r/cmdzto1za01tel4041d2pzymn"
---

## 大方便佛報恩經卷第五

> Sutra of Great Convenience and the Buddha's Repayment of Kindness, Volume 5

失譯人名在後漢錄

> Anonymous Translation, Included in the Later Han Catalog

### 慈品第七

> Chapter 7: Loving-Kindness

爾時世尊，大眾圍遶，供養恭敬，尊重讚歎。爾時如來遊於無量甚深行處，欲拔眾生三有劇苦；欲發五蓋，并解十纏；欲令一切眾生俱得解脫，安處無為，即為開示二種福田：一者，有作福田；二者，無作福田。所謂父母及與師長，諸佛法僧及諸菩薩，一切眾生修供得福，進可成道。

> At that time, the World-Honored One, surrounded by a great assembly, was honored with offerings, respect, and praise. The Tathagata then dwelt in boundless and profound states of practice, seeking to rescue sentient beings from the intense suffering of the three realms. He wished to dispel the five hindrances and unravel the ten fetters. Desiring that all beings attain liberation and abide peacefully in the unconditioned, he proclaimed two kinds of fields of merit: first, the field of merit with effort; second, the field of merit without effort. These are: one's parents, teachers and elders, the Buddhas, the Dharma, the Sangha, and all Bodhisattvas. All sentient beings who cultivate offerings to these will gain merit and may advance on the path to enlightenment.

爾時世尊告舍利弗，大弟子等諸大智慧：「汝等當知，如來不久當取涅槃。」時舍利弗聞是語已，身諸肢節，痛如針刺，憂愁懊惱，悶絕躃地，以冷水灑面，良久乃穌。即起合掌，以偈歎佛：

> At that time, the World-Honored One said to Shariputra and the other great disciples of great wisdom: "You should know that the Thus-Come One will soon enter Parinirvana." When Shariputra heard these words, pain shot through every joint of his body like needles piercing him. Overwhelmed with sorrow and distress, he collapsed to the ground in a faint. They sprinkled cold water on his face, and only after a long while did he regain consciousness. He then rose, joined his palms together, and praised the Buddha with a verse:

「佛者譬甘露， 聽聞無厭足。佛當有懈怠， 無益於一切。五道生死海， 譬如墮污泥，愛欲所纏故， 無智為世迷。前世行中正， 加施而平等，故使眉間相， 所照無有限。其眼如月初， 徹覩十方國，能令人心眼， 見者大歡喜。」

> The Buddha is like sweet nectar— Listening to him, one never tires. Could the Buddha ever grow weary? He brings benefit to all without exception. The cycle of life and death in the five realms Is like falling into deep mud— Bound by desire and craving, The ignorant are lost in the world. In past lives, he walked the righteous path, Giving with impartiality and fairness— Therefore, the mark between his brows Shines with limitless light. His eyes are like the rising moon, Seeing clearly across the ten directions— They open the mind's eye of all beings, And all who see him are filled with great joy.

爾時舍利弗說如是等百千偈，讚歎如來已，頭面禮足，遶百千匝，告諸大眾、諸天龍、鬼神、人及非人：「諸善男子！世間虛空，怪哉！怪哉！世間虛空，苦哉！苦哉！世間眼滅，痛哉！痛哉！妙寶法橋，今當碎壞；無上道樹，今當摧折；妙寶勝幢，今當傾倒；無上佛日，沒大涅槃山。」一切大眾聞是語已，心驚毛竪，即大恐怖。日無精光，諸山崩落，地為大動。

> At that time, Shariputra, having uttered hundreds and thousands of verses in praise of the Tathāgata, bowed his head to the Buddha's feet and circumambulated him hundreds and thousands of times. Then he addressed the great assembly, the gods, dragons, spirits, humans, and non-humans: "Good people! The world is empty—how strange! How strange! The world is empty—how bitter! How bitter! The eye of the world is fading—how painful! How painful! The precious bridge of the Dharma is about to shatter; the supreme tree of the Path is about to be uprooted; the glorious banner of the jewel is about to fall; the sun of the Buddha, matchless above all, is setting into the great mountain of Nirvana." Hearing these words, the entire assembly was shaken to the core—their hearts trembled, the hair on their bodies stood on end, and great fear arose. The sun lost its radiance, mountains crumbled, and the earth heaved violently.

時舍利弗於大眾中，而說偈言：

> At that time, Shariputra, standing before the assembly, spoke these verses:

「我見佛身相， 喻如紫金山；相好眾德滅， 唯有名獨存。應當勤精進， 得出於三界；選擇眾善業， 涅槃最安樂。」

> I see the Buddha's body, radiant and grand, Like a golden mountain in the land; His marks and virtues now have ceased to be, Only his name remains—a memory. So strive with diligence, without delay, To escape the three realms' suffering way; Choose deeds of goodness, walk the noble path, For Nirvana brings the truest, sweetest rest.

時舍利弗說是偈慰喻諸大眾已，現大神力，身昇虛空，化作千頭寶象。一一象身共相蟠結，千頭外向；一一象皆有七牙；一一牙上有七浴池；一一浴池有七蓮花；於花臺上有七化佛；一一化佛皆有侍者舍利弗；一一舍利弗放大光明，普照十方無量恒沙世界，遠召有緣。有緣既集，時舍利弗復現大身，滿虛空中，大而現小；入地如水，出無間隙，入無孔竅；或身下出火，身上出水，踊沒虛空；或作千作百，乃至無數。現種種神變已，從虛空下，往大眾中，廣為說法，示教利喜，令無量百千眾生發阿耨多羅三藐三菩提心。復有無量百千眾生得須陀洹道乃至阿羅漢果；復有無量百千人發聲聞辟支佛心。

> Then Shariputra, having spoken these verses to console the great assembly, manifested his mighty spiritual powers. He rose into the sky and transformed himself into a precious elephant with a thousand heads. Each elephant body was coiled together with the others, with a thousand heads facing outward; each head had seven tusks; on each tusk there were seven bathing pools; in each bathing pool there were seven lotus flowers; on each lotus pedestal there were seven manifested Buddhas; and each manifested Buddha had Shariputra as an attendant. Each Shariputra emitted great radiance that universally illuminated countless world systems in all ten directions, summoning those with affinities from afar. When those with affinities had gathered, Shariputra again manifested a vast body that filled all of space. From great, he could become small; he entered the earth as if it were water, emerging without obstruction, entering without any opening. Sometimes fire sprang from below his body while water flowed from above; he soared and dove through the sky. He appeared as a thousand, as a hundred, even countless manifestations. Having displayed these various miraculous transformations, he descended from the sky and returned to the great assembly, where he broadly expounded the Dharma, guiding, benefiting, and delighting all who heard him. Thus countless hundreds of thousands of living beings awakened the aspiration for supreme, perfect enlightenment. Another countless hundreds of thousands attained the path of stream-entry and even the fruit of arhatship. And yet another countless hundreds of thousands awakened the aspiration of voice-hearers and pratyekabuddhas.

時舍利弗作如是無量利益已，告於大眾而作是言：「我今何心，見於如來入般涅槃？」作是唱已，即昇虛空，身中出火，即自燒身，取於涅槃。爾時大眾戀慕舍利弗，目不暫捨，心生戀慕，舉聲大哭，塵土坌身；日無精光，天地大動。爾時大眾收取舍利，起塔供養。爾時有無量百千大眾圍遶塔，念舍利弗故，心生苦惱，猖狂而行，忘失正念。

> Then Shariputra, having conferred such immeasurable benefits, addressed the assembly, saying: "With what heart could I witness the Tathagata enter Parinirvana?" Having proclaimed thus, he rose into the sky, fire emerged from his body, and he cremated himself, attaining Parinirvana. At that time, the great assembly, longing for Shariputra, could not take their eyes off him. Their hearts filled with yearning, they wailed loudly and covered themselves with dust. The sun lost its radiance, and the earth and sky quaked greatly. Then the assembly gathered his relics and built a stupa to enshrine them. Countless hundreds of thousands of people gathered around the stupa, and because of their longing for Shariputra, their minds were afflicted with sorrow. They wandered about in confusion, having lost all mindful awareness.

爾時如來以慈悲力，化作舍利弗在大眾中。爾時大眾見舍利弗，心生歡喜，憂苦即除。因歡喜心故，皆發阿耨多羅三藐三菩提心。爾時阿難以如來神力故，觀察眾心咸皆有疑，即從座起，整衣服，偏袒右肩，右膝著地，叉手長跪，而白佛言：「世尊！舍利弗以何因緣，先如來前，而取滅度，令諸大眾憂苦如是？」

> At that time, the Tathāgata, through his power of compassion, manifested Shariputra in the midst of the assembly. When the assembly saw Shariputra, their hearts were filled with joy, and their sorrow and suffering immediately dissolved. Because of this joyful mind, they all gave rise to the aspiration for supreme, perfect enlightenment. At that time, Ananda, empowered by the Tathāgata's spiritual force, observed that the minds of all present were filled with doubt. He rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, folded his hands, and addressed the Buddha: "World-Honored One! For what reason did Shariputra pass into final extinction before the Buddha, causing the entire assembly to grieve so deeply?"

佛告阿難及諸大眾：「舍利弗不但今日先如來前，而取滅度。過去世時亦不能忍見我，先取滅度。」

> The Buddha said to Ananda and the great assembly: "Shariputra does not only today take his final leave before the Thus Come One. In past lives, too, he could not bear to see me pass into liberation first."

阿難白佛言：「世尊！舍利弗過去世時，先取滅度，其事云何？」

> Ananda asked the Buddha, "World-Honored One! In his past life, how was it that Shariputra entered final Nirvana before you?"

佛言：「善聽！乃往過去阿僧祇劫，爾時有國，名波羅奈。其波羅奈王，名曰大光明。大光明王主六十小國、八百聚落。其王常懷慈心，布施一切，不逆人意。爾時有一邊小國王，常懷惡逆。爾時大光明王於月月諸齋日，以五百大象載珍寶、錢財、衣被飲食，著大市中，及著四城門外，布施一切。時敵國怨家聞大光明王布施一切，不逆人意，有須衣服、飲食、金銀、珍寶者，恣意自取而去。

> The Buddha said, "Listen carefully. In a past age beyond measure, there was a kingdom called Varanasi. Its king, named Great Radiance, ruled over sixty small kingdoms and eight hundred settlements. The king always carried a heart of compassion, giving freely to all and never refusing anyone's request. At that time, there was a neighboring small kingdom whose king harbored malice and rebellion. Every month on the designated fasting days, Great Radiance would have five hundred elephants carry treasures, money, clothing, food, and drink to the great marketplace and to the areas outside the four city gates, distributing them to all in need. When the kings of rival and hostile lands heard that Great Radiance gave to all without refusing, and that anyone needing clothing, food, gold, silver, or jewels could simply come and take what they wished, they felt both envy and resentment."

「爾時邊小國王聞大光明王布施之德，心生嫉妬，即集諸臣：『誰能往彼波羅奈國，乞大光明王頭？』諸臣皆無能往者。王復更宣令：『誰能往彼波羅奈國，乞大光明王頭？能去者，償金千斤。』其中有一婆羅門言：『我能往乞之，但給我資粮。』此國去波羅奈六千餘里。王即給資粮，遣至波羅奈國。時婆羅門往到波羅奈國界上。其地六種震動，驚諸禽獸，四散馳走；日光障蔽，月無精光；五星諸宿違失常度；赤黑白虹，晝夜常現；流星崩落；於其國中，有諸流泉、浴池，華菓茂盛，常所愛樂者，而皆枯乾。時婆羅門往到波羅奈城，在門外立。時守門神語守門者言：『此大惡婆羅門從遠方來，欲乞大光明王頭。汝莫聽入。』時婆羅門住在門外，停滯一七，不能得前，語守門者：『我從遠來，欲見大王。』時守門者即入白王：『有一婆羅門，從遠方來，今在門外。』王聞是語即出奉迎，如子見父，前為作禮：『所從來耶？冒涉途路，得無疲倦？』婆羅門言：『我在他方聞王功德，布施不逆人意；名聲遠聞，上徹蒼天，下徹黃泉；遠近歌歎，實無虛言，故從遠來，歷涉山川。今欲有所得。』王言：『我今名為一切之施，有所求索，莫自疑難。』婆羅門言：『審實爾不？我不用餘物，今欲大祠，從王乞頭。』王聞是已，深自思惟：『我從無始生死已來，空喪此身，未曾為法；空受生死，勞我精神。今者此身，深欲為求菩提誓及眾生。今不與者，違我本心。若不以此身施者，何緣當得成於阿耨多羅三藐三菩提？』王言：『大善！須我小自撿校，委付國位夫人太子。過七日已，當相給與。』

> At that time, a neighboring minor king, hearing of the great Radiant King's generosity, was overcome with envy. He gathered his ministers and asked, "Who among you can go to the kingdom of Varanasi and request the great Radiant King's head?" None of the ministers dared to undertake the mission. The king then proclaimed again, "Who can go to Varanasi and request the great Radiant King's head? I will reward whoever succeeds with a thousand catties of gold." Among them, a Brahman spoke up, saying, "I can go and make the request, but you must provide me with provisions for the journey." The distance from this kingdom to Varanasi was over six thousand miles. The king supplied him with provisions and sent him on his way to Varanasi. When the Brahman reached the borders of Varanasi, the earth trembled in six ways, startling the birds and beasts who fled in all directions. The sunlight dimmed, the moon lost its brilliance, the five planets and all the constellations strayed from their courses. Red, black, and white rainbows appeared constantly, day and night. Meteors fell from the sky. Throughout the kingdom, the springs, bathing pools, flourishing flowers, and abundant fruits—all that had been loved and cherished—withered and dried up. The Brahman arrived at the city gates of Varanasi and stood outside. The guardian deity of the gate spoke to the gatekeeper, saying, "This is a greatly wicked Brahman who has come from afar. He intends to request the great Radiant King's head. Do not let him enter." The Brahman remained outside the gate for seven days, unable to proceed. He pleaded with the gatekeeper, "I have come from a distant land and wish to see the king." The gatekeeper then went in and announced to the king, "A Brahman has arrived from a faraway place and now stands outside the gate." Hearing this, the king came out to welcome him personally, like a son greeting his father. He bowed before the Brahman and asked, "Where have you come from? Having traveled such a long road, have you not grown weary?" The Brahman replied, "I heard in my own land of your majesty's virtue and generosity, how you never refuse anyone's request. Your fame spreads far and wide, reaching up to the heavens above and down to the underworld below. People near and far sing your praises, and indeed, there is no exaggeration in what they say. So I have come from afar, crossing mountains and rivers, for I have a request to make." The king said, "I am known as the Giver of All Things. Whatever you seek, do not hesitate to ask." The Brahman said, "Is this truly so? I desire no other object. I wish to perform a great sacrifice, and so I request your head." Upon hearing this, the king reflected deeply within himself: "From beginningless time through countless cycles of birth and death, I have wasted this body without ever offering it for the Dharma. I have endured countless existences in vain, exhausting my spirit. Now this body of mine—I earnestly wish to use it to seek Enlightenment for the sake of all beings. If I refuse now, I will go against my own heartfelt vow. If I do not offer this body, how could I ever attain Supreme Perfect Enlightenment?" Then the king spoke: "Excellent! Grant me a brief time to settle my affairs. I must entrust my kingdom, my wife, and my crown prince. After seven days have passed, I shall give you what you ask."

「爾時大王即入宮中報諸夫人：『天下恩愛皆當別離；人生有死，事成有敗；物生於春，秋冬自枯。』夫人太子聞是語已，譬如人噎，既不能咽，復不得吐：『大王！今者何因緣故，說如是語？』王言：『有婆羅門從遠方來，欲乞我頭。我已許之。』夫人太子聞是語已，舉身投地，舉聲大哭，自拔頭髮，裂壞衣裳，而作是言：『大王！天下所重莫若己身，云何今日難捨能捨，持用施人？』時五百大臣語婆羅門言：『汝用是臭爛膿血頭為？』婆羅門言：『我自乞匂，用問我為？』大臣語言：『卿入我國，我應問卿，卿應答我。』時婆羅門正欲實答，心懷恐怖，懼畏大臣斷其命根。爾時五百大臣語婆羅門：『汝莫恐怖。我等今者，施汝無畏，以大王故。貧婆羅門何急用是膿血頭為？我等五百人，人作一七寶頭，共相貿易，并與所須，令汝七世無所乏少。』婆羅門言：『吾不用也。』時諸大臣不果所願，心生苦惱，舉聲悲哭，白大王言：『大王！今者何忍，便欲捨此國土、人民、夫人、太子，為一婆羅門永棄孤背？』王言：『今為汝等及一切眾生故，捨身布施。』時第一大臣聞王語定必欲捨身與婆羅門，即自思惟：『我今云何當見大王捨此身命？』作是思惟已，即入靜室，便以刀自斷其命。

> At that time, the great king went into the inner palace and told his consorts: "All love and affection in the world must end in separation; life ends in death, and all undertakings end in ruin; things are born in spring, but wither away in autumn and winter." When the consorts and the prince heard these words, they were like a person choking—unable to swallow, yet unable to spit out. They asked: "Great king! For what reason do you speak such words today?" The king replied: "A Brahmin has come from a distant land, wishing to ask for my head. I have already agreed to give it to him." Hearing this, the consorts and the prince threw themselves to the ground, wailing loudly, tearing at their hair and rending their clothes, and said: "Great king! In all the world, nothing is more precious than one's own body. How can you today part with what is so hard to give, offering it to another person?" At that time, the five hundred ministers said to the Brahmin: "What use do you have for that rotting, festering, pus-filled head?" The Brahmin replied: "I am simply making a request; why must you question me?" The ministers said: "You have entered our kingdom, so we have the right to question you, and you should answer us." The Brahmin, though he wished to answer truthfully, was filled with terror, fearing that the ministers would take his life. Then the five hundred ministers said to the Brahmin: "Do not be afraid. We now grant you safety, for the sake of the great king. Poor Brahmin, why are you so eager to have that head of pus and blood? We five hundred will each craft a head of the seven treasures, exchange them with you, and give you all you need, ensuring that you and your descendants for seven generations will never be in want." The Brahmin replied: "I do not want them." Finding their offer refused, the ministers were overcome with grief, wept aloud, and said to the king: "Great king! How can you bear to abandon this kingdom, its people, your consorts, and the prince, all for the sake of one Brahmin, leaving us behind forever?" The king said: "It is for your sake, and for the sake of all living beings, that I now give my body in generosity." When the chief minister heard the king's resolve to give up his body to the Brahmin, he thought to himself: "How can I bear to witness the great king ending his life?" Having pondered this, he withdrew into a quiet chamber and cut off his own life with a blade.

「爾時大王便入後園，喚婆羅門來：『汝今遠來，從我乞頭。我以慈心憐愍汝故，不逆汝意。令我來世得智慧頭，施於汝等。』作是語已，即起合掌，向十方禮，而作是言：『十方諸佛哀慈憐愍，諸尊菩薩威神護助，令我此事必得成辦。』語婆羅門：『隨汝持去。』時婆羅門言：『王有力士之力。臨時苦痛，脫能變悔，不能忍苦，或能反害於我。王審能爾者，何不以頭髮自繫樹枝？』王聞是語，心生慈愍：『此婆羅門怯而且羸。若當不能斷我頭者，而失大利。』即隨其言，以髮自縛著樹，語婆羅門：『汝斷我頭，還著我手中。我當以手授與於汝。』時婆羅門手自捉刀，即前向樹。爾時樹神即以手拍婆羅門頭，悶絕倒地。

> At that time, the great king went into the rear garden and summoned the Brahmin, saying: “You have come from afar to ask for my head. Out of compassionate kindness, I will not go against your wish. May I, in a future life, attain the head of wisdom to offer to you and others.” Having spoken thus, he stood up, joined his palms, and paid respects in all ten directions, saying: “May the Buddhas of the ten directions, in their compassion and mercy, and the revered Bodhisattvas, with their divine power and protection, ensure that this deed of mine comes to fulfillment.” Then he said to the Brahmin: “Take it as you will.” At that moment, the Brahmin said: “O King, you possess the strength of a mighty warrior. In the midst of pain, you might change your mind, unable to endure the suffering, or even turn against me. If you are truly resolved, why not tie your own hair to the tree branch?” Hearing this, the king thought with compassion: “This Brahmin is timid and frail. If he cannot sever my head, he will miss out on a great blessing.” So he followed the Brahmin’s words, tying his own hair to the tree, and said: “Brahmin, cut off my head and place it in my hands. I will offer it to you with my own hands.” The Brahmin then took a knife and approached the tree. At that moment, the tree spirit struck the Brahmin’s head with its hand, causing him to collapse unconscious to the ground.

「爾時大光明王語樹神言：『汝不助我，反於善法而起留難。』爾時樹神聞是語已，心生苦惱，即唱是言：『怪哉！苦哉！』於虛空中無雲雨血；天地大動，日無精光。時婆羅門尋斷王頭，持還本國。爾時五百太子及諸群臣即收大光明王所餘身骨，起塔供養。」

> At that time, King Great Radiance said to the tree spirit, “You did not help me, but instead created obstacles to my virtuous practice.” Hearing these words, the tree spirit was filled with distress and cried out, “How dreadful! How painful!” Then, though there were no clouds in the sky, blood rained down; the earth and heavens shook violently, and the sun lost its brilliance. The brahmin then cut off the king’s head and carried it back to his own country. At that time, the five hundred princes and all the ministers gathered the remaining bones of King Great Radiance and built a stupa to honor and make offerings to them.

佛告阿難：「爾時第一大臣聞大光明王以頭布施，心不堪忍，尋自捨命者，今舍利弗是；爾時大光明王者，今則我身釋迦如來是。菩薩如是修習苦行，誓為眾生念諸佛恩，是故超越得成阿耨多羅三藐三菩提。是故舍利弗聞於如來欲入涅槃，眼不忍見，先取滅度，與本不異。過去世時不忍見我捨於身命。我於此後園，在此一樹下，捨轉輪王頭，布施數滿一千，況餘身分，身體手足？」

> The Buddha said to Ananda: "At that time, the first minister, unable to bear seeing King Great Light offer his head as a gift, took his own life on the spot. That minister is now Shariputra. The King Great Light of that time is now myself, Shakyamuni, the Tathagata. Thus do Bodhisattvas cultivate ascetic practices, vowing for the sake of all beings to remember the kindness of the Buddhas. It is through this that they transcend and attain Supreme Perfect Enlightenment. For this reason, Shariputra, upon hearing that the Tathagata wished to enter Nirvana, could not bear to see it with his eyes and chose to pass away first—just as before. In a past life, he could not bear to see me give up my life. And here, in this later garden, beneath this very tree, I gave away the head of a Wheel-Turning King, offering it fully a thousand times—to say nothing of my other parts, my body, hands, and feet."

說是苦行因緣時，有無量百千眾生皆發阿耨多羅三藐三菩提心；復有無量百千人得須陀洹道乃至阿羅漢果；復有無量百千人發聲聞、辟支佛心。一切大眾，諸天龍、鬼神、人及非人聞佛說法，歡喜而去。

> As the teaching on the causes of ascetic practice was given, countless hundreds of thousands of beings awakened the aspiration for supreme enlightenment. Many more attained the stage of stream-entry, and others reached the state of arhatship. Still others developed the resolve to follow the paths of the hearers or the solitary enlightened ones. The entire assembly—gods, dragons, spirits, humans, and all other beings—heard the Buddha's words, rejoiced, and departed.

復次，摩伽陀國有五百群賊，常斷道劫人，枉濫無辜，王路斷絕。

> Furthermore, in the kingdom of Magadha, there were five hundred bandits who constantly blocked the roads and robbed people, wrongfully harming the innocent and cutting off the king's highways.

爾時摩伽陀王即起四兵而往收捕，送著深山懸嶮之處，即取一一賊，挑其兩目，刵劓耳鼻。爾時五百群賊身體苦痛，命在呼噏。爾時五百人中有一人是佛弟子，告諸大眾：「我等今者，命不云遠，何不至心，歸命於佛？」

> At that time, the king of Magadha raised four divisions of his army and set out to capture the thieves. He sent them deep into the mountains, to a perilous and precipitous place, and there he had each thief's eyes gouged out, and their ears and noses cut off. The five hundred bandits were in agony, their lives hanging by a thread. Among them, one was a disciple of the Buddha, and he said to the others, "Our lives are now nearly at an end—why not turn our hearts with full sincerity and take refuge in the Buddha?"

爾時五百人尋共發聲，唱如是言：「南無釋迦牟尼佛。」爾時如來在耆闍崛山，以慈悲力於遊乾陀山，即大風起，吹動樹林，起栴檀塵，滿虛空中。風即吹往至彼深山諸群賊所，坌諸賊眼及諸身瘡，平復如故。

> At that time, the five hundred people together raised their voices, crying out, "Homage to Shakyamuni Buddha!" At that moment, the Thus Come One, from Vulture Peak Mountain, through the power of compassion, caused a great wind to arise in Mount Gandha. The wind stirred the trees and forests, raising sandalwood dust that filled the sky. The wind then carried this dust to the remote mountain where the bandits were, covering their eyes and healing their wounds, restoring them to their original state.

爾時諸賊還得兩眼，身瘡平復，血變為乳，俱發是言：「我等今者，蒙佛重恩，身體安樂。報佛恩者應當速發阿耨多羅三藐三菩提心。」作是唱已，一切大眾異口同音，而作是言：「諸未安眾生，我當安之；諸未解脫眾生，我當解之；諸未度者我當度之；未得道者，令得涅槃。」

> At that time, the thieves regained their sight in both eyes, their wounds healed completely, and their blood turned into milk. All of them declared together: "We now, having received the Buddha's great kindness, find our bodies at ease. To repay the Buddha's grace, we should quickly arouse the mind of supreme enlightenment." After making this declaration, the entire assembly, with one voice, spoke as one: "For those beings who are not yet at peace, we will bring them peace; for those who are not yet liberated, we will liberate them; for those who have not yet crossed over, we will ferry them across; for those who have not yet attained the Way, we will lead them to nirvana."

復次，如來慈悲方便神力不可思議。佛在舍衛國，爾時崛山中，有五百人止住其中，斷道劫人，作諸非法。如來爾時以方便力化作一人，乘大名象，身著鎧仗，帶持弓箭，手執鉾鋋。所乘大象皆以七寶而莊校之，其人亦以七寶而自莊嚴，珠環嚴具皆出光明，單獨一己而入嶮路，往至崛山。爾時山中五百群賊遙見是人，而相謂言：「我等積年作賊，未見此也。」爾時賊主問諸人言：「汝何所見？」其人答言：「見有一人乘大名象，被服瓔珞，并象乘具，純是七寶。放大光明，照動天地。隨路而來，兼復單獨一己。我等若當擒獲此人，資生衣食，七世無乏。」爾時賊主聞是語已，心生歡喜，密共唱令，而作是言：「慎莫斫射，徐徐捉取。」即前後圍繞，一時而發。時五百人同聲唱喚。爾時化人以慈悲力愍而哀傷，尋時張弓布箭射之。時五百人，人被一箭，而瘡苦痛難可堪忍，即皆躄地，宛轉大哭，起共拔箭。其箭堅固，非力所堪。爾時五百人即懷恐怖：「我等今者，必死不疑。所以者何？而此一人，難為抗對，由來未有。」即共同聲說偈問曰：

> Furthermore, the Tathagata's compassionate skillful means and spiritual powers are beyond imagination. The Buddha was in the city of Shravasti. At that time, in the Qushan mountains, there were five hundred people dwelling there, blocking the roads and robbing travelers, committing all sorts of unlawful acts. The Tathagata, through his power of skillful means, magically manifested a person riding a great, renowned elephant, clad in armor, bearing bow and arrows, and holding a spear. The elephant was adorned with all kinds of precious jewels, and the person too was adorned with the seven treasures, with pearl ornaments radiating brilliant light. He traveled alone into the dangerous path, heading toward Qushan. At that time, the five hundred bandits in the mountains saw this person from afar and said to one another, "We have been robbers for many years, but we have never seen anything like this." Then the leader of the bandits asked them, "What do you see?" They replied, "We see a person riding a great, renowned elephant, adorned with precious garlands, and both he and the elephant are decked entirely in the seven treasures, emanating great light that shines across heaven and earth. He comes along the road, and moreover, he is all alone. If we capture this person, our clothing, food, and livelihood will be secure for seven generations." Hearing this, the bandit leader was overjoyed and secretly gave the order, saying, "Be careful not to strike or shoot him—capture him slowly." So they surrounded him from front and back, and all at once they advanced. The five hundred bandits shouted in unison. At that moment, the magical person, through the power of compassion, felt pity and sorrow for them. He immediately drew his bow and shot arrows at them. Each of the five hundred was struck by a single arrow, and the wounds caused unbearable pain. They all fell to the ground, writhing and crying aloud, then got up to pull out the arrows, but the arrows were firmly lodged and could not be removed by force. Then the five hundred bandits were filled with terror: "Now we will certainly die—there is no doubt about it. Why? Because this one person is so hard to oppose—such a thing has never happened before." They all joined together and spoke a verse to ask him:

「卿是何等人， 為是呪術力，為是龍鬼神， 一箭射五百？苦痛難可陳， 我等身歸依。為我出毒箭， 隨順不敢違。」

> "What sort of person are you— Is it by spells and magic power, Or by dragons, spirits, ghosts, and gods, That one arrow fells five hundred? The pain is beyond words to tell— We take refuge in you with all our being. Draw out this poisoned arrow for us, And we will follow without resistance."

爾時化人說偈答曰：

> Then the manifested being spoke these verses in reply:

「斫瘡無過惡， 射箭無過怒。是壯莫能拔， 唯從多聞除。」

> "No wound cuts deeper than malice, No arrow flies straighter than anger. No strength can pull them out— Only wisdom, learned and practiced, removes them."

爾時化人說是偈已，即復佛身，放大光明，遍照十方。一切眾生遇斯光者，盲者得覩，瘻者得申，拘躄者得手足；若邪迷者得覩真言。總要而言：諸不稱意皆得如願。

> At that moment, the manifested being, after speaking these verses, returned to the form of the Buddha and emitted a great radiance that illuminated all directions in the ten realms. Every living being who encountered this light experienced wonders: the blind regained their sight, the bent were straightened, the crippled received the use of their limbs, and those lost in confusion were shown the truth. In short, all that had been unfulfilled was granted according to their wishes.

爾時如來為五百人示教利喜，說種種法。時五百人聞法歡喜，身瘡平復，血反為乳，尋時即發阿耨多羅三藐三菩提心，即共同聲而說偈言：

> At that time, the Tathāgata taught and inspired the five hundred people, speaking various teachings. Hearing the Dharma, the five hundred were filled with joy. Their wounds healed, and their blood turned to milk. Immediately, they awakened the resolve for Supreme Perfect Enlightenment, and together in one voice spoke this verse:

「我等已發心， 廣利諸眾生；應當常恭敬， 隨順諸佛學。念佛慈悲力， 拔苦身心安；應當念佛恩， 菩薩及善友，師長及父母， 及諸眾生類，怨親心平等， 恩德無有二。」

> "We have already awakened our hearts, To benefit all beings far and wide; We should always remain respectful, Following the Buddha's teaching as our guide. Reflect on the Buddha's compassionate power, It relieves suffering and brings peace to body and mind; We should remember the Buddha's grace, As well as Bodhisattvas and kind friends, Teachers, parents, and all living beings— Treat enemy and friend alike with equanimity, For kindness and virtue are without distinction."

爾時虛空中，欲界諸天憍尸迦等雨眾天華，作天伎樂，供養如來，異口同音而說偈言：

> At that time, in the sky, the gods of the realm of desire—led by Shakra, lord of devas—showered a rain of celestial flowers, played divine music, and made offerings to the Thus-Come One. With one voice, they spoke these verses:

「我等先世福， 光明甚嚴飾，眾妙供養具， 利益於一切。世尊甚難遇， 妙法亦難聞，宿殖眾德本， 今遇釋中神，我等念佛恩， 亦當發道心。我今得見佛， 所有三業善，為諸眾生故， 迴向無上道。」

> "The blessings from our past lives shine brightly, adorning us with splendor. With all manner of fine offerings, we benefit all beings. It is extremely rare to encounter the World-Honored One, and equally rare to hear the wonderful Dharma. Having planted many roots of virtue in past lives, we now meet the Sage of the Shakyas. Mindful of the Buddha's grace, we should also awaken the aspiration for enlightenment. Having now seen the Buddha, all the goodness of our actions, speech, and thoughts—for the sake of all beings—we dedicate to the supreme path."

爾時諸天說是偈已，遶百千匝，頭面禮佛，飛空而去。

> At that time, after the heavenly beings had spoken these verses, they circled around the Buddha a hundred thousand times, bowed their heads at his feet, and soared into the sky to depart.

復次，如來方便慈善根力不可思議。爾時毘舍離國有一婆羅門，執著邪見，貪著我慢。舍利弗、大目揵連往到其家，說法慰喻，而不信受，執著邪論。其家大富，財寶無量，家無有子，一旦崩亡，財賄沒官。思惟是已，奉祠諸山及諸樹神，過九十日，其婦便覺有娠，月滿生男。其兒端正，人相具足，父母愛念，眾人宗敬。至年十二，共諸等侶出外遊觀。道逢醉象，馳犇踐踏，即便命終。父母聞之，舉聲大哭，自投於地，生狂癡心，塵土坌身，自拔頭髮，而作是言：「一何薄命，生亡我珍？」前趣兒所，抱持死尸，舉聲慟哭，絕而復穌，心發狂癡，裸形而行，得覩如來。如來以慈善根力化作其兒。

> Again, the Tathāgata’s power of compassionate roots through skillful means is inconceivable. At that time, in the land of Vaiśālī, there was a brāhmaṇa who clung to false views and was full of pride and attachment. Shariputra and Mahāmaudgalyāyana went to his home to teach and comfort him with the Dharma, but he would not accept or believe their words, stubbornly holding to his erroneous doctrines. His household was extremely wealthy, with immeasurable treasures, but he had no son. One day, he suddenly passed away, and his wealth was confiscated by the state. Reflecting on this, he made offerings to the mountains and various tree deities. After ninety days, his wife became pregnant, and when the month was complete, she gave birth to a son. The boy was handsome and perfectly formed, beloved by his parents and respected by all. When the boy reached twelve years of age, he went out with his friends to roam and sightsee. On the road, they encountered a maddened elephant that charged and trampled him, killing him instantly. When his parents heard the news, they wailed loudly, threw themselves to the ground, and went mad with grief. They covered themselves in dust, tore at their own hair, and cried out, “What wretched fortune! How have I lost my precious child?” They rushed to where the boy lay, embracing his dead body and weeping bitterly, fainting and reviving again and again. In their madness, they threw off their clothes and walked about naked, until they caught sight of the Tathāgata. The Tathāgata, through the power of his compassionate roots, transformed himself into the likeness of their son.

爾時父母即前抱持歡喜無量，狂癡即滅，還得本心。如來爾時即為說法。因聞法故，即發阿耨多羅三藐三菩提心。

> Then the parents immediately rushed forward and embraced them, filled with boundless joy. The madness and delusion vanished, and they regained their original clarity of mind. At that moment, the Tathagata taught them the Dharma. Through hearing this teaching, they awakened the aspiration for supreme enlightenment.

復次，如來慈善根力不可思議。爾時流離王起四種兵，伐舍維國。得諸釋子，穿坑埋之，坑悉齊腋，令不動搖。過一七已，如來爾時以慈善根力，即化其地變成浴池。其浴池水具八功德，有妙香花——所謂波頭摩花、分陀利花，青黃赤白，大如車輪，充滿其中。異類眾鳥，相和悲鳴。時諸釋子見是事已，心生歡喜，尋發阿耨多羅三藐三菩提心。發菩提心已，時流離王即以酒飲五百黑象，極令犇醉，脚著鐵甲，鼻繫利劒。即聲惡鼓，放諸群象踏諸釋子。身諸肢節，皮骨糜碎，狼籍在地。以如來慈悲力故，身心安樂；身心安樂故，發菩提心；以發菩提心故，於諸眾生得平等心；心平等故，不生瞋恚；心不瞋恚故，命終生天。得生天已，即以天眼却觀本緣，尋相謂言：「我等蒙佛慈恩，得生於天。七寶宮殿，名衣上服，身諸光明，微妙伎樂，一切樂具，皆是如來神力。是故我等發大悲心，利益眾生。隨有佛法所流布處，若城邑、聚落、山林、樹下、宮殿、舍宅，有讀誦、書寫、解說其義，隨流布處，稱意供給，令無乏少；若有刀兵、疾疫、飢饉，我等應當晝夜擁護，心不捨離。」爾時諸天發是願已，身命色力，光明晃耀，復倍於常，歡喜踊躍，飛空而去。

> Furthermore, the Tathagata's compassionate power and roots of goodness are inconceivable. At that time, King Vaidurya raised four types of troops and marched against the state of Shve. He captured the Shakyas and had them buried in pits, with the earth leveled to their armpits so they could not move. After seven days had passed, the Tathagata, through his compassionate root of goodness, transformed that land into a bathing pool. The pool's water possessed the eight excellent qualities, adorned with wondrous fragrant lotuses—namely, padma flowers, pundarika flowers, in blue, yellow, red, and white, each as large as cartwheels, filling the entire pool. Various birds of different species sang in harmony with mournful cries. When the Shakyas saw this, joy arose in their hearts, and they immediately awakened the resolve for supreme enlightenment (anuttara-samyak-sambodhi). After they had generated this resolve, King Vaidurya had five hundred black elephants fed wine until they were utterly drunk, fitted with iron armor on their feet and sharp swords tied to their trunks. He then sounded the dreadful drum and released the herd to trample the Shakyas. Their bodies, limbs, skin, and bones were crushed to pulp, scattered messily on the ground. Yet, because of the Tathagata's compassionate power, their minds and bodies remained at ease and blissful; because their minds and bodies were at ease, they sustained their resolve for enlightenment; because they had resolved for enlightenment, they attained an equal mind toward all beings; with an equal mind, no hatred arose; without hatred, they were reborn in heaven after death. Having been born in heaven, they used their celestial vision to look back upon their original circumstances, and said to one another: "We have received the Buddha's compassionate grace and been born in heaven. These seven-jeweled palaces, fine garments, the radiance of our bodies, the subtle music, and all kinds of pleasures—all are the Tathagata's divine power. Therefore, we should give rise to great compassion and benefit all beings. Wherever the Buddha's Dharma circulates—whether in cities, villages, forests, under trees, palaces, or dwellings—wherever it is recited, written, or explained, we shall provide offerings according to need, ensuring nothing is lacking. If there be wars, epidemics, or famines, we shall protect day and night, never abandoning that place." After making these vows, the devas' bodies, life force, and radiance shone even more brilliantly than before. Filled with joy and rapture, they soared through the sky and departed.

復次，如來方便慈善根力不可思議。爾時流離王伐舍維國，毀害諸釋種已，選諸釋女，擇取端正，才能過人，各無數伎，取五百人，前後圍遶，作倡伎樂，還歸本國。夫人婇女昇正殿上，結加趺坐，告大眾言：「我今快樂，稱善無量。」時諸釋女問流離王言：「汝今云何快樂？」答言：「我得勝怨。」諸釋女言：「汝不得勝。假使汝國一切四兵不敵於我釋種一人，然我釋種是佛弟子，不與物諍，令汝得勝。若起惡者，汝前後三四起兵向舍維國，而常退縮。汝第一往時，我諸釋種而作是言：『此流離王不識恩分，反生惡逆。若我等與彼戰者，賢愚不別，皂白不明。我等今者，宜應恐怖，令彼退散。』即立誓令：『今者，諸人齊共射之，令箭莫傷。』即起四兵往逆流離，去四十里，挽弓射之，箭箭相續，筈筈相拄。時流離王見是事已，即懷恐怖，退還歸去。過九十日，復起四兵伐諸釋種。爾時諸釋尋共議言：『流離惡人不知慙愧，而復更來，欲相危害。』爾時諸釋復立誓限：『今日諸人齊共射鎧，莫令傷人。』時諸釋種齊共射之，悉令諸人所著鎧仗，鉀鉀斷壞，裸身而住。時流離王心懷怖懼，即集諸臣而共議言：『我等今者恐不全濟。』中有第一大臣白大王言：『是諸釋種皆佛弟子，持不殺戒，修行慈悲。若不爾者，我等身命，久已殞滅。』王言：『審如是者，更可前進。』

> Furthermore, the Tathagata's compassionate power and skillful means, rooted in goodness, are inconceivable. At that time, King Virudhaka attacked the state of Shravasti, destroying the Shakya clan. He selected the most beautiful and talented Shakya women, skilled in various arts, and took five hundred of them. Surrounded by his entourage, with music and dancing, he returned to his own kingdom. The queen and the palace ladies ascended to the main hall, where the king sat cross-legged and proclaimed to the assembly: "I am joyful now, beyond measure." The Shakya women asked King Virudhaka, "Why are you so joyful?" He replied, "I have triumphed over my enemies." The Shakya women said, "You have not triumphed. Even if all four divisions of your army could not defeat a single man of the Shakya clan, our Shakya people are disciples of the Buddha. We do not contend with others, and that is why you have won. If we had harbored ill will, you would have attacked Shravasti three or four times and been repelled each time. When you first came, our Shakya people said: 'This King Virudhaka knows no gratitude and has turned to wickedness. If we were to fight him, there would be no distinction between good and evil, no difference between right and wrong. We should simply frighten him into retreat.' So we made a vow: 'Let us all shoot our arrows together, but ensure none are harmed.' Then we raised our four divisions of troops to meet Virudhaka's advance. Forty li away, we drew our bows, and arrow followed arrow in an unbroken chain, the notches of each arrow touching the next. When King Virudhaka saw this, he was terrified and retreated home. After ninety days, he again raised his army to attack the Shakya clan. The Shakyas then deliberated: 'Virudhaka, that evil man, knows no shame. He has come again to harm us.' So they made another vow: 'Today, let us all shoot at their armor, but not harm anyone.' The Shakyas shot together and destroyed the armor and weapons of every soldier, leaving them naked and exposed. King Virudhaka, filled with fear, gathered his ministers and said, 'We may not survive this.' One of his chief ministers said to the king, 'These Shakyas are all disciples of the Buddha, upholding the precept against killing and practicing compassion. If it were not for that, our lives would have long been ended.' The king said, 'If that is so, we can advance further.'

「爾時諸釋𣫍手而住，流離軍馬遂至逼近。諸釋種中有一婆羅門語諸釋子：『今衰禍至，云何儼然？』諸釋答言：『我等今者不與物諍。若與彼諍，非佛弟子。』時婆羅門即嫌其言，踊出釋前，與流離戰，一箭射七。未久之間，傷殺轉多。流離四兵即還却退。時諸釋種復作是念：『我等今者，不應與是惡人共為徒黨。』即集釋眾，共擯出是婆羅門種。既擯出已，流離四兵壞舍維國。以是因緣，令汝得勝。」

> At that time, the Śākyas stood still with their hands clasped, and the forces of King Virūḍhaka drew near. Among the Śākyas, there was a Brahmin who said to them, “Now ruin is upon us—why do you stand so calmly?” The Śākyas replied, “We do not contend with others. If we were to fight, we would not be followers of the Buddha.” The Brahmin, displeased by their words, sprang forth ahead of them and fought Virūḍhaka, felling seven men with each arrow. Before long, he had killed many, and Virūḍhaka’s fourfold army fell back. Then the Śākyas thought, “We should not ally ourselves with such a wicked man.” And gathering together, they expelled the Brahmin from their midst. After he was sent away, Virūḍhaka’s fourfold army destroyed the city of Śrāvastī. It was for this reason that you emerged victorious.

時流離王即生慙愧，喚旃陀羅，即刵耳鼻，截斷手足。斷手足已，即以車載棄於塚間。時諸釋女宛轉，無復手足，悲號酸切，苦毒纏身，餘命無幾。時諸釋女各稱父母、兄弟、姉妹者，或復稱天喚地者，苦切無量。惟其中有第一釋女告諸女言：「姉妹！當知我曾從佛聞：『若有一人能於運急之中，發於一念念佛，至心歸命者，即得安隱，各稱所願。』」時五百釋女異口同音至心念佛：「南無釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀。」復更唱言：「苦哉！苦哉！痛哉！痛哉！嗚呼！婆伽婆、修伽陀。」作是唱時，於虛空中，以如來慈善根力故，起大悲雲，雨大悲雨，雨諸女人身。既蒙雨已，身體手足還生如故。諸女歡喜，俱唱是言：「如來慈父，無上世尊，世間妙藥，世間眼目，於三界中能拔其苦，施與快樂。所以者何？我等今者得脫苦難。我等今者，當念佛恩，當念報恩。」諸女念言：「當以何事而報佛恩？如來身者，金剛之身，常住之身，無飢渴身，微妙色身，悉是具足百千禪定、根力、覺道、不可思議三十二相、八十種隨形之好；具二莊嚴，住大涅槃；等視眾生如羅睺羅，怨親等觀，亦不望報。我等今者欲報佛恩，當共出家，修持禁戒，護持正法。」思惟是已，即求衣鉢，往詣王園比丘尼精舍，求索出家。

> Then King Virūḍhaka felt ashamed and summoned a Candāla, who cut off the ears, noses, hands, and feet of the captive women. After severing their limbs, he loaded them onto a cart and abandoned them in a charnel ground. There, the Śākya women writhed in agony, bereft of hands and feet, crying out in piercing sorrow, their bodies consumed by unbearable pain, with only a little life left. Some called on their fathers, mothers, brothers, or sisters; others cried out to heaven and earth, their suffering beyond measure. Among them, the foremost Śākya woman said to the others: "Sisters, know that I once heard from the Buddha: 'If anyone, in a moment of dire peril, focuses their mind on a single thought of mindfulness of the Buddha and sincerely takes refuge in him, they will find peace and have their wishes fulfilled.'" At that, the five hundred Śākya women, with one voice, earnestly focused their minds on the Buddha, reciting: "Homage to Śākyamuni, the Thus-Gone One, the Worthy One, the Fully Enlightened One." They then cried out: "Sorrow! Sorrow! Pain! Pain! Alas! O Blessed One, O Well-Gone One." As they made this utterance, in the sky, through the power of the Tathāgata's compassionate roots, a great cloud of compassion arose, raining down a great rain of compassion onto the women's bodies. Once bathed in this rain, their bodies, hands, and feet were restored as before. Overjoyed, the women all proclaimed: "The Tathāgata, our compassionate father, the supreme world-honored one, the wondrous medicine of the world, the eyes of the world, who in the three realms can uproot suffering and bestow happiness. For how else could we now be freed from our torment? We must now remember the Buddha's grace and consider how to repay it." The women then reflected: "With what deed could we repay the Buddha's kindness? The Buddha's body is a vajra body, an eternal body, a body free of hunger and thirst, a body of exquisite form, replete with hundreds and thousands of meditative concentrations, faculties, powers, factors of awakening, and his inconceivable thirty-two marks and eighty fine features. He is adorned with dual ornaments, abides in great nirvāṇa, regards all beings equally like his own son Rāhula, treats friend and foe alike, and seeks no reward in return. To repay the Buddha's grace, we should together renounce household life, uphold the precepts, and protect the true Dharma." Having considered this, they sought robes and bowls and went to the King's Garden Bhikṣuṇī Monastery to request ordination.

時有六群比丘尼見諸釋女，年時幼稚，美色端正：「今云何能捨此難捨，而共出家。我等當為說世間五欲快樂，待年限過，然後出家，不亦快乎？彼若還俗，必以衣鉢奉施我等。」思惟是已，於釋女前，即以上事向諸女說。諸女聞已，心懷苦惱：「此安隱處，云何有大恐怖？如餚饍飲食和以毒藥。此比丘尼所說，亦復如是。世間五欲，多諸過患，我已具知。云何而反讚歎其美，而勸我等還歸本家，在於五欲？」作是語已，舉聲大哭，還出僧房。時有比丘尼，名曰華色，即問諸女：「何為啼哭？」諸女答言：「不果所願。」比丘尼言：「汝願何等？」答言：「願欲出家，不蒙聽許。」時華色比丘尼問言：「汝欲出家者，我能度汝。」諸女聞已，心生歡喜，即便隨從，度為弟子。時諸釋女既蒙聽許，悲喜交集，而作是言：「和上！當知我等在家，眾苦非一，親族喪亡，割削耳鼻，截斷手足，禍患滋甚。」

> At that time, there were six bhikshunis who happened to see the young women of the Shakya clan. These girls were in the prime of youth, beautiful and refined. The bhikshunis thought to themselves: "How could these young women give up what is so hard to give up—the comforts of home—and take up the monastic life? We should speak to them of the pleasures of the five desires found in the world. They could wait until their youthful years have passed, and then ordain—wouldn't that be more enjoyable? If they were to return to lay life, they would surely give us their robes and alms bowls out of gratitude." Having reflected thus, they went before the young Shakya women and presented these arguments to them. When the young women heard this, they were filled with distress and thought: "How can this place of safety and peace harbor such great terror? It is like fine food and drink laced with poison—exactly so are the words of these bhikshunis. The five desires of the world are fraught with countless dangers and faults; I already know this well. Why then do they praise such pleasures instead, urging us to return to our homes and indulge in those desires?" Having spoken thus, they burst into loud weeping and left the nuns' quarters. At that time, there was a bhikshuni named Floral Beauty, who asked the young women: "Why are you crying?" The young women replied: "Our wish was not granted." The bhikshuni asked: "What is it that you wish for?" They answered: "We wish to ordain, but permission has not been given." Then Bhikshuni Floral Beauty said: "If you wish to ordain, I can guide you across." Upon hearing this, the young women were filled with joy, and they followed her at once, becoming her disciples. Now, having been granted permission to ordain, the young Shakya women were overcome with a mixture of sorrow and joy, and they said: "Reverend Master, you should know that in our household lives, we suffered countless hardships—loss of kinsfolk, mutilation of ears and noses, cutting off of hands and feet—calamities without end."

爾時和上報諸弟子：「汝等辛苦何足言耶？我在家時，荷負眾苦，其事眾多。」時諸釋女長跪白師：「願說在家眾苦因緣。」

> At that time, the master said to his disciples, "Why even speak of your hardships? When I was still living at home, I bore countless burdens and suffered many trials." The women from the Shakya clan then knelt upright and said to their teacher, "Please tell us of the origins of suffering in household life."

爾時華色比丘尼即入三昧，以神通力，放大光明，照閻浮提，請召有緣天龍、鬼神、人及非人，於大眾中即自說言：「我在家時，是舍衛國人。父母嫁我與北方人。彼國風俗，其婦有娠，埀欲產時，還父母家。如是次第數年生子，後復有娠。埀產之日，皆乘車馬，夫妻相將，歸父母家。中路有河，其水瀑長。其路曠絕，多諸賊難。既至河已，不能得渡，住宿岸邊。於初夜時，我腹卒痛，即便起坐。未久之間，即便㝃身，生一男兒。岸邊草中有大毒蛇聞新血香，即來趣我。未至我所，我夫及奴眠在道中。蛇至奴所，尋便螫殺；前至夫所，夫眠不覺，亦螫殺夫。我時唱喚：『蛇來！蛇來！』喚夫不應，夫奴已死。爾時毒蛇亦螫牛馬。至日出已，其夫身體膖脹爛壞，骨節解散，狼籍在地。憂悲恐怖，悶絕躃地；舉聲大哭，以手搥胸；自拔頭髮，塵土坌身。尋復悶絕，舉身投骨。如是憂苦，經留數日，獨在岸邊，其水漸小。荷負小兒，以手牽持，其新產者，以裙盛之，銜著口中，即前入水。正到河半，反視大兒，見一猛虎犇走馳逐，開口唱喚，口即失裙，嬰兒沒水。以手探摸，而竟不獲；其背上者，失手落水，尋復沒喪；其岸上者為虎所食。我見是已，心肝分裂，口吐熱血，舉聲大哭：『怪哉！怪哉！我今一旦見此禍酷！』即到岸上，悶絕躃地。

> At that time, the Bhikshuni Huase entered samadhi and, through her miraculous powers, emitted great light that illuminated the entire Jambudvipa. She summoned all connected devas, dragons, spirits, humans, and non-humans, and spoke before the assembly: "When I was at home, I was a person from the kingdom of Shravasti. My parents married me to a man from the north. In that country's custom, when a woman became pregnant and was about to give birth, she would return to her parents' home. In this way, over several years, I gave birth to children. Later, I became pregnant again. When the time of delivery approached, my husband and I both rode in a carriage, journeying together to my parents' home. On the way, there was a river, and its waters had swelled greatly. The road was desolate and long, with many dangers from bandits. When we reached the river, we could not cross, so we stayed overnight on the bank. During the first watch of the night, I suddenly felt severe pain in my abdomen and sat up. Before long, I gave birth to a baby boy. In the grass by the riverbank, there was a huge poisonous snake that smelled the scent of fresh blood and came toward me. Before it reached me, my husband and servant were sleeping on the path. The snake went to the servant first, bit him, and killed him. Then it went to my husband, who was sleeping and unaware, and bit him as well, killing him too. I cried out, 'A snake is coming! A snake is coming!' But my husband did not answer—he and the servant were already dead. At that time, the poisonous snake also bit the ox and horse. By sunrise, my husband's body had swollen and rotted, his bones had fallen apart, scattered messily on the ground. I was overwhelmed with grief, terror, and despair—I fainted and collapsed to the ground. I wailed loudly, beat my chest with my hands, tore at my own hair, and covered myself with dust and dirt. I fainted again, and my whole body fell onto the bones. In such suffering, I remained alone by the riverbank for several days. The water gradually receded. I carried my older child by the hand, wrapped the newborn in my skirt and held it in my mouth, then stepped into the water. When I reached the middle of the river, I turned back to look at my older child. I saw a fierce tiger charging and chasing after us. I opened my mouth to cry out—and in that moment, the skirt fell from my mouth, and the baby sank into the water. I reached in with my hand to search, but could not find him. The child on my back slipped from my grasp and fell into the water, and he too was lost. The child on the shore was devoured by the tiger. When I saw all this, my heart and liver seemed to split apart. I vomited hot blood and cried out loudly: 'How dreadful! How dreadful! In just one moment, I have witnessed such terrible cruelty!' Then I reached the shore and collapsed, fainting to the ground."

「未久之間有大伴至。爾時伴中有一長者是我父母舊所知識。我即前問父母消息。爾時長者即答我言：『汝父母家昨夜失火，所燒蕩盡，父母亦喪。』我聞是已，悶絕躃地，良久乃穌。未久之間，有五百群賊即壞眾伴。爾時賊主便將我去。作賊主婦法，常使守門，若有緩急，為人所逐，須速開門。後於一時，夫與群賊共行抄劫。

> Not long after, a large group of travelers arrived. Among them was an elder who had been a close acquaintance of my parents. I went up and asked him for news of my mother and father. The elder replied, "Last night, a fire broke out at your parents' home, burning everything to the ground, and both of them perished in the flames." Hearing this, I collapsed to the ground in a faint, and it was a long while before I came to. Soon after, a band of five hundred robbers attacked and scattered the entire group. Their leader took me with him. In that robber chief's household, I was made to serve as his wife, and it was the custom that I should keep watch at the gate. Whenever there was danger and we were being pursued, I had to open the gate quickly. Then, at one point, my husband and his band of robbers went out together on a raid.

「爾時財主王及聚落并力馳逐，即還其家。爾時其婦在其舍內，㝃娠生子。夫在門外再三喚已，內無人開門。

「爾時賊主即作是念：『今此婦者，欲危害我。』思惟是已，即緣牆入，語其婦言：『以何事故，不開門耶？』婦言：『以產生故，而不及耳。』爾時賊主見是事已，瞋恚小息，語其婦言：『人有娠者，便當有子。汝為產故，危害於我，用是子為？速往殺之。』爾時其婦心生憐愍，不忍殺之。

> At that moment, the leader of the thieves thought to himself, "This woman intends to harm me." After reflecting thus, he climbed over the wall and said to the woman, "For what reason did you not open the door?" The woman replied, "Because I was giving birth, I could not do so." When the leader of the thieves saw this, his anger subsided slightly. He said to the woman, "A woman who is pregnant will give birth to a child. Because you gave birth, you endangered me—what use is this child? Kill it at once." At that time, the woman felt compassion in her heart and could not bear to kill the child.

「爾時賊主尋拔刀斫，解斷手足，語其婦言：『汝可還噉？若不食者，當斷汝頭。』爾時其婦以恐怖故，即還食之。既還食已，瞋恚便息。

> At that time, the bandit leader drew his sword and struck, cutting off her hands and feet. He said to his wife, "Will you eat now? If you do not, I will cut off your head." Overcome with fear, his wife ate. Once she had eaten, her anger subsided.

「其夫於後，續復劫盜，為王所得，即治其罪。治賊之法，要斷其命，合婦生埋。我時身體著妙瓔珞。爾時有人貪利瓔珞，於後夜時，即便開塚，取我瓔珞，并將我去。復經少時，王家伺官即伺捉得，以律斷之，如治賊罪。治賊罪法，即斷其命，合婦生埋。埋之不固，於後夜時，多諸虎狼，把發塚開，食噉死尸。我因此故，尋時得出。既得出已，荒錯迷悶，不知東西，即便馳走。路見多人，即便問言：『諸人當知我今苦惱。何處能有忘憂除患？』時有長老婆羅門等，以憐愍心，即語我言：『曾聞釋迦牟尼佛法之中，多諸安隱，無諸衰惱。』我聞是已，心生歡喜，詣大愛道憍曇彌比丘尼所出家。次第修習，即得道果，三明六通，具八解脫。以是因緣，汝等當知我在家時勤苦如是。以是因緣自致得道。」

> After that, her husband continued to rob and steal, and was eventually captured by the king, who punished him for his crimes. According to the law for dealing with thieves, his life was to be ended, and his wife was to be buried alive with him. At that time, I was adorned with beautiful ornaments. Then someone, greedy for those ornaments, opened the grave in the middle of the night, took my ornaments, and carried me away. Not long after, the king's guards searched for and caught that person, and punished him according to the same law for thieves. The punishment for a thief was to end his life, and his wife was to be buried alive with him. But the grave was not properly sealed, and in the middle of the night, many wolves and tigers dug open the grave and devoured the dead body. Because of this, I was able to get out right away. Once I got out, I was utterly confused and disoriented, not knowing which way was which, and so I ran off in a panic. On the road, I saw many people and asked them: "You should all know how much I am suffering. Where can I find a place to forget my worries and be free from affliction?" At that time, an elder Brahmin and others, out of compassion, said to me: "We have heard that within the teachings of Shakyamuni Buddha, there is much peace and security, free from all decline and sorrow." When I heard this, my heart was filled with joy, and I went to the great nun Mahaprajapati Gautami and became a nun. Through gradual practice and cultivation, I attained the fruits of the path, the three bright insights and six supernatural powers, and fully realized the eight liberations. Because of this, you should all know that while I was still a layperson, I suffered like this. And through this very cause, I was able to attain the Way myself.

時諸釋女聞是語已，心大歡喜，得法眼淨。諸會聽眾各發所願，歡喜而去。

> When the women of the Shakya clan heard these words, their hearts were filled with great joy, and they gained pure insight into the Dharma. All those gathered in the assembly made their own vows and departed with joyful hearts.

爾時佛姨母憍曇彌比丘尼告一切比丘尼、式叉摩尼、沙彌尼、優婆夷及一切女人，而作是言：「佛法大利，一切功德，三種果報，唯有如來佛法海中乃具有之，一切眾生皆悉有分，而我等一切女人，如來不聽。以一切女人多諸疑惑，執著難捨。以執著故，使諸結業無量纏縛，癡愛覆心；覆心重故，愛水所沒，不能自出故；以二等智故，懈怠慢惰故，現身不能莊嚴菩提，獲得三十二相故；於生死中失轉輪聖王所有勝果，以十善法攝眾生故，亦失無上梵王之位；能為建立正法，勸發諮請，使一切眾生得利樂故；是故如來不聽女人樂為弟子。天魔、波旬及諸邪見一切外道，長夜惡邪，執著邪論，殘滅正法，毀佛法僧，是故如來不聽女人樂入佛法。我為一切諸女人故，三請如來，欲求佛法，如是至三，亦不聽許。時我不果所願，心懷悵恨，憂悲苦惱，即出祇桓，悲淚滿目。

> Then the Buddha's aunt, Bhikshuni Gautami, addressed all the nuns, female novices, laywomen, and all women, saying: "The great benefits of the Dharma, all merits, and the three kinds of rewards—these are all present within the ocean of the Tathagata's Dharma. All sentient beings have a share in them, but we women are not permitted by the Tathagata. Because women are full of doubts and attachments that are hard to let go of. Due to these attachments, countless karmic bonds and entanglements arise, with ignorance and desire covering the mind. Because the mind is so heavily covered, they are submerged in the waters of craving and cannot free themselves. Due to their limited wisdom, laziness, and negligence, they cannot in this very life adorn themselves with Bodhi or attain the thirty-two marks. In birth and death, they miss the supreme rewards of a Wheel-Turning King, which comes from guiding sentient beings with the ten wholesome deeds. They also miss the supreme position of Brahma, which comes from establishing the true Dharma and encouraging others to seek it, bringing benefit and happiness to all beings. That is why the Tathagata does not permit women to joyfully become disciples. Mara, the Evil One, along with all heretical and wrong-viewed outsiders, in the long night of their evil ways, cling to false doctrines, destroy the true Dharma, and ruin the Buddha, Dharma, and Sangha. That is why the Tathagata does not permit women to joyfully enter the Dharma. For the sake of all women, I pleaded with the Tathagata three times, seeking the Dharma, but he did not grant my request. When my wish was not fulfilled, my heart was filled with sorrow and regret. Overwhelmed with grief and pain, I left Jetavana, my eyes brimming with tears."

「爾時阿難即問我言：『母人何故憂愁如此？』我時即報侍者阿難：『欲求出家，修行佛法，三請如來，如來不許。以是因緣，我憂愁耳。』爾時阿難即報我言：『母人莫愁。我當啟請如來，使母人得入佛法。』憍曇彌聞是語已，心大歡喜。

> At that time, Ananda asked me, "Why is this woman so sorrowful?" I then replied to my attendant Ananda, "I wish to leave home and practice the Buddhist path. I have beseeched the Tathagata three times, but He has not granted my request. For this reason, I am sorrowful." Then Ananda said to me, "Do not be sorrowful. I will petition the Tathagata so that you may be admitted into the Dharma." Upon hearing these words, Gautami's heart was filled with great joy.

「爾時阿難入白佛言：『世尊！今欲從佛啟請一願。』佛言：『聽汝說之。』阿難白佛言：『憍曇彌母人者，乳哺養育如來色身。至今得佛，依因母人之所成立。母人於如來有大恩分。如來猶尚聽於一切眾生入佛法中，況於母人而不聽許？』

> At that time, Ananda entered and said to the Buddha, "World-Honored One, I wish to make a request of you." The Buddha replied, "Speak your mind." Ananda said, "The mother Gautami nurtured the Tathagata's body with her milk and care. It is through her that the Buddha attained enlightenment. She has great kindness toward the Tathagata. If the Tathagata allows all beings to enter the path of Buddhism, how could he not allow this woman?"

「佛告阿難：『如汝所說。如來非不知母人於如來所有是重恩，但不樂使女人入佛法中。如來若聽女人入佛法中者，正法當漸微漸滅於五百歲，是故如來不樂喜聽女人入佛法中。』爾時阿難頭面禮佛足，長跪叉手，重白佛言：『世尊！阿難自念過去諸佛具四部眾，而我釋迦如來獨不具耶？』佛告阿難：『若憍曇彌愛樂佛法，發大精進，清淨修習八敬之法者，聽入佛法。』阿難即時頭面禮佛，右遶三匝，即便出外，白母人言：『阿難已勸請如來，得使母人奉持佛法。』憍曇彌聞是語已，心大歡喜，白阿難言：『善哉阿難！乃能慇懃勸請如來，得使母人稱遂本願。』

> The Buddha said to Ananda, "Just as you have said, the Tathagata is not unaware that women have shown great kindness to him. But it is not pleasing to him to allow women to enter the Buddhist path. If the Tathagata were to allow women to enter, the true Dharma would gradually decline and disappear within five hundred years. Therefore, the Tathagata does not gladly permit women to enter the Buddhist path." At that time, Ananda prostrated himself at the Buddha's feet, knelt with palms pressed together, and addressed the Buddha again: "World-Honored One! Ananda thinks that the Buddhas of the past all had four assemblies of disciples. Why does my Tathagata, Shakyamuni, alone not have them?" The Buddha said to Ananda, "If Gautami loves and delights in the Dharma, makes great effort, and purely cultivates and practices the eight reverent precepts, then she may be allowed to enter the Buddhist path." Ananda immediately prostrated himself, circumambulated the Buddha three times to the right, and went outside to tell the women, "Ananda has already pleaded with the Tathagata, and obtained his permission for the women to embrace and uphold the Dharma." When Gautami heard these words, her heart was filled with great joy, and she said to Ananda, "Excellent, Ananda! You were able to earnestly plead with the Tathagata so that the women could fulfill their original wish."

「阿難具宣如來慇懃之教。母人聞已，悲喜交集：『而我身者是無常身，今日乃得貿易寶身；今我命者，念念遷滅代謝不定，始於今日貿易寶命；今我所有身命財者，眾緣所共，無有真主，今日乃得貿易寶財。』我思惟如是功德利故，於阿難所深生恭敬供養之想。白言：『大德阿難！願不有慮！如來祕教，當盡奉行，假使喪失身命，終不退失。如來即當宣說微妙八敬之法，難可毀犯。』

> Ananda then fully conveyed the Tathagata's earnest教诲. Hearing this, the woman was overcome with both sorrow and joy, saying: "This body of mine is an impermanent body—only today have I been able to exchange it for a precious body. This life of mine is fleeting, changing from moment to moment—only today have I begun to exchange it for a precious life. All that I possess—body, life, and wealth—is conditioned by myriad causes and conditions, having no true owner. Only today have I been able to exchange them for precious treasures." Reflecting on such merits and benefits, she was filled with deep reverence and devotion toward Ananda, and said: "Venerable Ananda! Please have no concern. I shall faithfully carry out the Tathagata's hidden teachings. Even if I were to lose my life, I would never retreat or waver. The Tathagata will then proclaim the sublime eightfold code of respect, which is difficult to violate."

「爾時憍曇彌母人即以大悲熏修其心，普為未來一切女人，重白佛言：『世尊！若當未來惡世之中，有善女人信樂愛敬於佛法者，唯願聽許，得蒙其例。』佛言：『善哉！若有女人護持佛法，漸次修學戒、施、多聞及諸善法，在家出家三歸、五戒乃至具戒，及諸度脫、諸助道法，皆悉聽許恣意修習，亦得是三種果報、人天泥洹。』時憍曇彌聞是說已，心生歡喜而白佛言：『世尊！若是果報正是佛恩。』佛言：『莫作是說。如來終不有恩於諸眾生，如來終不於諸眾生而計有恩。計有恩者，則破如來平等之心。憍曇彌！當知如來於諸眾生計有恩無恩者，無有平等。何以故？若有眾生毀害於佛，如來不瞋；若有眾生以栴檀汁塗如來身，如來不喜。如來普於眾生怨親等觀。唯是阿難，非如來也。以阿難故，令諸女人得入佛法。憍曇彌！未來末世，若有比丘尼及諸一切諸善女人，常當至心念阿難恩，稱名供養，恭敬尊重讚歎，令不斷絕。若不能，常晝夜六時令心不忘。』」

> At that time, the lady Gautami, her heart deeply nurtured by great compassion, spoke again to the Buddha on behalf of all women of the future, saying: "World-Honored One! If in the evil age to come there are good women who joyfully believe and revere the Dharma, I pray that you will graciously permit them to receive the same opportunity." The Buddha replied: "Excellent! If there are women who uphold the Dharma and gradually cultivate morality, generosity, learning, and various wholesome deeds—whether as lay practitioners or monastics—taking refuge in the Three Jewels, observing the Five Precepts or even the full precepts, and engaging in all the practices that lead to liberation and the aids to awakening—all of this is permitted for them to freely cultivate. They too shall attain the three kinds of rewards: human blessings, heavenly blessings, and ultimately Nirvana." Upon hearing this, Gautami was filled with joy and said to the Buddha: "World-Honored One! If such rewards exist, they are entirely due to the Buddha's grace." The Buddha replied: "Do not say such a thing. The Thus-Gone One never shows favor to sentient beings, nor does the Thus-Gone One ever regard sentient beings in terms of favor. To think in terms of favor would break the Tathagata's mind of perfect equality. Gautami, you should know that for the Thus-Gone One, there is no distinction between those who have shown kindness and those who have not—all are viewed with perfect equality. Why? If someone harms the Buddha, the Thus-Gone One does not become angry. If someone anoints the Tathagata's body with sandalwood paste, the Thus-Gone One does not become pleased. The Tathagata regards all beings—friend and foe alike—with complete impartiality. It is only Ānanda, not the Tathagata, who has enabled women to enter the Dharma. Gautami, in the final age to come, if there are nuns and all good women, they should always sincerely remember the kindness of Ānanda, invoke his name with offerings, honor, respect, and praise, never letting this practice cease. If they cannot do so constantly, they should still keep him in mind at the six periods of the day and night."

時憍曇彌告諸比丘尼及一切諸善女人，而作是言：「我等應當至心歸命阿難大師。若有女人欲求安隱，吉祥果報，常當於二月八日、八月八日，著淨潔衣，至心受持八戒齋法，晝夜六時建大精進。阿難即以大威神力，應聲護助，如願即得。」

> At that time, Gautami addressed the assembled bhikkhunis and all virtuous women, saying: "We should wholeheartedly take refuge in the Venerable Ananda. If any woman desires peace, security, and auspicious rewards, she should regularly observe the eight precepts on the eighth day of the second month and the eighth day of the eighth month. Wearing clean garments and with sincere devotion, she should uphold these precepts with great diligence, maintaining mindfulness throughout the six periods of day and night. Ananda, through his great spiritual power, will respond to her call and offer his protection and assistance, and her wishes will be fulfilled accordingly."

時會大眾，聞法歡喜，右遶而去。

## 大方便佛報恩經卷第五

> Sutra of Great Convenience and the Buddha's Repayment of Kindness, Volume 5