8400184001 = 84000 + AI

Chapter Eleven

第十一章

11.1Summary of Contents:

11.1內容摘要：

The Drink Offered by Kaineya Was Received, The Town of Kāśi, Barley Porridge,
迦葉尼耶所供的飲料被接受、迦濕國城鎮、大麥粥
Khādyaka in Pāpā, Doubts, and Foul Foods.
巴巴的嚼食、疑惑與不淨食。

I. The Drink Offered by Kaineya Was Received1126

I. 迦葉尼耶獻飲被受納

A. The Conversion of Kaineya and Śaila (Prose)

A. 迦葉尼耶與舍利羅的皈依（散文）

11.2The Blessed One was once staying in the dwelling place in Ādumā.

11.2世尊曾經住在阿多摩的住處。

1. The Sermon to the Four Great Kings1127

1. 對四大天王的說法1127

11.3At that time, the ṛṣi Kaineya had his dwelling place in Ādumā and was spending the day on the bank of Mandākinī Lotus Pond.

11.3那時，仙人迦葉尼耶住在阿多摩，正在曼陀迦尼蓮池的岸邊度過白天。

11.4The Blessed One asked himself, “Where should I preach the Dharma to the Four Protectors of the World in order to convert the ṛṣi Kaineya with little effort?” Then the Blessed One understood, “If I preach the Dharma on the bank of Mandākinī Lotus Pond, there he will be converted.”

11.4世尊心想：「我應該在哪裡為四護世天王說法，才能以最少的努力度化仙人迦葉尼耶呢？」然後世尊領悟到：「如果我在曼陀迦尼蓮池的河岸為他們說法，那裡他就會被度化。」

11.5Thereupon the Blessed One entertained mundane thoughts. It naturally occurs that when the buddhas, the blessed ones, entertain mundane thoughts, Śakra, Brahmā, and other gods understand the Blessed One’s thoughts. Great King Vaiśravaṇa asked himself, [F.35.b] “For the sake of what did the Blessed One entertain mundane thoughts?” He then realized, “He wishes to preach the Dharma to us, the Four Protectors of the World.” Having realized this, he ordered Pāñcika, the great general of the yakṣas, “Pāñcika, go and prepare a seat for the Blessed One on the bank of Mandākinī Lotus Pond. Install a guard for the ṛṣi Kaineya so that no one will spoil his luster when there is a large assemblage.”

11.5於是世尊生起了世間的尋思。當諸佛世尊生起世間尋思時，帝釋天、梵天和其他天神自然能夠了解世尊的意念。大王毗沙門問自己：「世尊為了什麼而生起世間尋思呢？」他隨即領悟到：「他想要為我們四護世天王說法。」領悟之後，他命令夜叉的偉大將領班契迦說：「班契迦，請去曼陀迦尼蓮池的河岸為世尊準備座位。為仙人迦葉尼耶安置守衛，使得在大眾集合時，沒有人會損傷他的光輝。」

11.6Having installed a guard for the ṛṣi Kaineya on the bank of Mandākinī Lotus Pond, he was preparing a seat for the Blessed One when the sound of many people arose. Because of the noise, the ṛṣi Kaineya stood up and asked the guard, “What is this noise?”

11.6班契迦在曼陀迦尼蓮池的岸邊為仙人迦葉尼耶設立了守衛，正在為世尊準備座位時，許多人的聲音響了起來。因為這些噪音，仙人迦葉尼耶站起身來問守衛說：「這是什麼聲音？」

“They are preparing a seat,” he answered.

「他們在準備座位，」衛士回答。

11.7“Is that for me?”

11.7「那是為我準備的嗎？」

“It is not for you, but for the Buddha, the Blessed One.”

「不是為你準備的，而是為佛陀、世尊準備的。」

11.8“Why are you here?”

11.8「你為什麼在這裡？」

“To guard none but you.”

「為了守護只有你。」

11.9“Why?”

11.9為什麼？

“Because there will be a large assemblage.”

「因為將會有很多人聚集在一起。」

11.10The ṛṣi asked, “Who will guard that śramaṇa Gautama?”

11.10那位仙人問道：「誰會守護那位沙門喬達摩？」

“Who could guard that Blessed One?” answered the guard. “The Blessed One himself is the guard of the world including gods.”

「誰能守護那位世尊呢？」守衛回答道，「世尊本身就是包括天神在內的世界的守護者。」

When he heard this, the ṛṣi Kaineya remained silent.

仙人迦葉尼耶聽到這句話後，保持沉默。

11.11The Blessed One then dressed in the morning, took his bowl and his robe, and entered Ādumā for alms. After having begged for food, he had his meal. Afterward he returned, settled his mind, and entered a state of meditation by which he disappeared from Ādumā with the community of monks and appeared on the bank of Mandākinī Lotus Pond. The Blessed One then sat on the seat prepared for him in front of the community of monks.

11.11世尊於是著衣持缽，進入阿多摩乞食。乞食後用飯。之後返回，安定其心，進入禪定境界。他與僧團在阿多摩消失，又出現在曼陀迦尼蓮池的岸邊。世尊隨後在為他準備的座位上坐下，位於僧團前方。

11.12Then Great King Dhṛtarāṣṭra with many attendants‍—hundreds, thousands, hundreds of thousands of them, all of whom were gandharvas‍—went to the Blessed One, with the front part of his garment filled with divine jewels. [F.36.a] When he arrived, he scattered the divine jewels for the Blessed One, bowed low until his forehead touched the Blessed One’s feet, then sat to the east, attending the Blessed One and the community of monks.

11.12隨後，持國天王帶著眾多侍從──數百、數千、數十萬的侍從，他們都是乾闥婆──來到世尊面前，他的衣襟裡裝滿了天界的珠寶。他到達後，把這些天界的珠寶撒在世尊面前，低眉順眼地用額頭觸地禮拜世尊的雙足，隨後坐在東邊，侍奉世尊和僧團。

11.13Great King Virūḍhaka, too, with many hundreds and thousands‍—hundreds of thousands‍—of attendants, all of whom were kumbhāṇḍas, went to the Blessed One, with the front part of his garment filled with divine pearls. When he arrived, he scattered the divine pearls for the Blessed One, bowed low until his forehead touched the Blessed One’s feet, then sat to the south, attending the Blessed One and the community of monks.

11.13增長天王也率領眾多侍從——數百、數千、數十萬的侍從，全都是鬼子母——來到世尊面前，用衣襟盛滿了divine pearls。到達時，他為世尊散灑這些divine pearls，低眉俯首，以額頭觸碰世尊的雙足，然後坐在南方，侍奉世尊和僧團。

11.14Great King Virūpākṣa, too, with many hundreds and thousands‍—hundreds of thousands‍—of attendants, all of whom were nāgas, went to the Blessed One, with the front part of his garment filled with divine utpala, padma, kumuda, puṇḍarīka, and māndāraka flowers. When he arrived, he scattered the divine utpala, padma, kumuda, puṇḍarīka, and māndāraka flowers for the Blessed One, bowed low until his forehead touched the Blessed One’s feet, then sat to the west, attending the Blessed One and the community of monks.

11.14廣目天王也帶著許多侍者——數百、數千、數十萬人，都是龍——去見世尊，他的衣襟裡盛滿了神聖的優曇缽羅花、蓮花、拘牟陀花、大白蓮花和曼陀羅花。到達後，他為世尊散下神聖的優曇缽羅花、蓮花、拘牟陀花、大白蓮花和曼陀羅花，低眉順眼直到額頭觸及世尊的雙足，然後坐在西邊，侍奉世尊和僧團。

11.15Great King Vaiśravaṇa, too, with many hundreds and thousands‍—hundreds of thousands‍—of attendants, all of whom were yakṣas, went to the Blessed One, with the front part of his garment filled with pieces of divine gold. When he arrived, he scattered the pieces of divine gold for the Blessed One, bowed low until his forehead touched the Blessed One’s feet, then sat to the north, attending the Blessed One and the community of monks. [F.36.b]

11.15大王多聞天王也帶著眾多的侍者——數百、數千、數十萬的侍者，他們都是夜叉——來到世尊面前，衣裳前襟裡裝滿了神聖的黃金碎片。他到達後，為世尊撒下神聖的黃金碎片，低眉俯首，以額頭接觸世尊的雙足，然後坐在北邊，侍奉世尊和僧團。

11.16Among those four, those who had their origin in the midlands were two: Dhṛtarāṣṭra and Virūḍhaka; those who had their origin in the borderlands were two: Virūpākṣa and Vaiśravaṇa. Thereupon the Blessed One thought, “If I preach the Dharma in the language of the midlands, only two of them will understand, while the other two will not. If I preach the Dharma in the language of the borderlands, only two of them will understand, while the other two will not. I will now preach the Dharma to two in the language of the midlands and to the other two in the languages of the borderlands.” He said to Great King Dhṛtarāṣṭra, “Great King, thus the body is destroyed, feelings have become cool, perceptions have ceased, formations have been pacified, and consciousness has disappeared‍—this is the end of suffering.”

11.16在這四位當中，出身於中土的有兩位：持國天王和增長天王；出身於邊地的有兩位：廣目天王和多聞天王。於是世尊這樣思考：「如果我用中土的語言說法，只有兩位會理解，而另外兩位將不會理解。如果我用邊地的語言說法，只有兩位會理解，而另外兩位也不會理解。我現在將用中土的語言為兩位說法，用邊地的語言為另外兩位說法。」世尊對持國天王說：「大王，身體如此被破壞，受已經冷卻，想已經停止，行已經得到寂靜，識已經消失——這就是苦的終結。」

11.17While this teaching device of the Dharma was being preached, the Dharma eye, which is free from dust and stain and with which he could observe every phenomenon, was generated in Great King Dhṛtarāṣṭra, as well as the hundreds of thousands of gandharvas belonging to the same tribe as he.

11.17當這個法的教導方法被宣說時，世尊便在持國天王及與他同族的成千上萬的乾闥婆心中，生起了無塵無垢的法眼，藉此他們能夠觀察一切現象。

11.18Thereupon the Blessed One said to Great King Virūḍhaka, “Great King, here, what you see, hear, think, and understand should be only seeing, hearing, thinking, and understanding.”

11.18於是世尊告增長天王說：「大王，你在這裡所見、所聞、所思、所知，應該只是見、聞、思、知而已。」

11.19While this teaching device of the Dharma was being preached, the Dharma eye, which is free from dust and stain and with which he could observe every phenomenon, was generated in Great King Virūḍhaka, as well as the hundreds of thousands of kumbhāṇḍas belonging to the same tribe as he.

11.19當這個法的教學方便被宣講時，清淨無垢的法眼在增長天王以及屬於他同族的數十萬鬼子母中生起，他們由此能夠觀察到一切現象。

11.20Thereupon the Blessed One said to Great King Virūpākṣa, “Therefore, Great King, ine mene dapphe daḍapphe. This is the end of suffering.”

11.20於是世尊對廣目天王說道：「大王啊，因此，大王，應當如是如是修習。這就是苦的終結。」

11.21While this teaching device of the Dharma was being preached, the Dharma eye, which is free from dust and stain and with which he could observe every phenomenon, was generated in Great King Virūpākṣa, as well as the hundreds of thousands of nāgas belonging to the same tribe as he. [F.37.a]

11.21當這個法門的教法被宣說時，清淨無垢的法眼在廣目天王中生起，藉由這個法眼，他能夠觀察所有的現象，同時這個法眼也在與他同族的數百千條龍中生起。

11.22Thereupon the Blessed One said to Great King Vaiśravaṇa, “Therefore, Great King, māśā tuṣā saṃśāmā sarvatra virāḍi. This is the end of suffering.”

11.22於是世尊對大王多聞天王說：「因此，大王，māśā tuṣā saṃśāmā sarvatra virāḍi。這是苦的終結。」

11.23While this teaching device of the Dharma was being preached, the Dharma eye, which is free from dust and stain and with which he could observe every phenomenon, was generated in Great King Vaiśravaṇa, as well as the hundreds of thousands of yakṣas belonging to the same tribe as he.

11.23當這個法的教導方便正在被宣說時，沒有塵垢和污染的法眼在大王多聞天王身上生起，藉由這個法眼他能夠觀察到一切現象，同樣地，屬於他同一族群的數百千夜叉也生起了這個法眼。

11.24Then the Blessed One thought, “Now I am gradually approaching the time to be completely emancipated. To whom should I entrust my teachings before being completely emancipated? If I entrust them to gods, they will not last long, for gods are careless and enjoy much pleasure. But if I entrust them to humans, they will not last long, either, for humans have shorter lives. I will now entrust them to these gods, humans, and the monk Kāśyapa before being completely emancipated.” Having thus thought, he said to Great King Dhṛtarāṣṭra, “Great King, you should protect my teachings in the east after I am completely emancipated.”

11.24世尊心想：「現在我漸漸接近完全解脫的時刻。我應該把教法託付給誰呢？如果託付給天神，他們不會長久持守，因為天神容易懈怠，喜好享受快樂。但如果託付給人類，他們也不會長久持守，因為人類壽命較短。我現在就把教法託付給這些天神、人類和比丘迦葉，在我完全解脫之前。」這樣想了以後，他對持國天王說：「大王，我完全解脫後，你應該在東方保護我的教法。」

11.25He said to Great King Virūḍhaka, “Great King, you also should protect them in the south.”

11.25他對增長天王說：「大王，你也應該在南方保護我的教法。」

11.26He said to Great King Virūpākṣa, “Great King, you also should protect them in the west.”

11.26他對廣目天王說：「大王，你也應當在西方保護我的教法。」

11.27He said to Great King Vaiśravaṇa, “Great King, you also should protect them in the north.”

11.27他對多聞大王說：「大王，你也應該在北方保護我的教法。」

11.28Then the Four Great Kings, their minds pleased, said to the Blessed One, “May everything be as the Blessed One has said! O Blessed One, we will protect them.”

11.28那時四大天王心生歡喜，對世尊說道：「願一切如世尊所說！世尊啊，我們將保護他們。」

11.29Having thus spoken and seen the truths before the Blessed One, they bowed low until their foreheads touched the Blessed One’s feet, and then departed from the Blessed One’s presence. The Blessed One entrusted all his teachings to the venerable Mahākāśyapa and [F.37.b] said to the venerable Ānanda, “Ānanda, you also should exert yourself in carrying out your duties in accordance with the teachings.”

11.29四大天王說完後，在世尊面前體悟了諦，向世尊頂禮，以額頭觸及世尊的雙足，然後離開世尊的地方。世尊把所有的教法託付給尊者大迦葉，並對尊者阿難說：「阿難，你也應當依照教法努力做好你的職責。」

2. The Former Lives of the Four Great Kings1144

2. 四大天王的前世1144

11.30The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did the Four Great Kings create that matured to cause them to become the Four Great Kings and see the truths in the presence of the Blessed One?”

11.30比丘們心中疑惑，請問佛陀、世尊、能斷一切疑惑者說：「尊者啊，四大天王造了什麼業，成熟後使他們成為四大天王，並在世尊面前證得諦呢？」

11.31“Monks,” replied the Blessed One, “the actions were performed and accumulated by these ones themselves in other lives, accruing a heap of karma, whose conditions have ripened . . . .

11.31「比丘們，」世尊回答說，「這些人在往世中自己造作並積累的行為，累積成業的堆積，其條件已經成熟……」

“…
「……
They bear fruit in embodied beings.
它們在有情眾生身上結出果報。

11.32“Monks, at a certain point in this fortunate eon, when people’s lifespans were twenty thousand years long, there appeared in the world a teacher named Kāśyapa, who was … a teacher of gods and humans, a buddha, and a blessed one. At that time, there lived in the great ocean two nāgas named Śvāsa and Mahāśvāsa. There were two garuḍas named Aṭṭeśvara and Cūḍeśvara on a kūṭaśālmalī tree. Whenever these two attacked Śvāsa and Mahāśvāsa, the two nāgas escaped underground. Later, after Śvāsa and Mahāśvāsa had sought refuge in the Perfectly Awakened One Kāśyapa and accepted the rules of training, the garuḍas again began to attack these two, but they were obstructed and repulsed, just as wind and water are obstructed and repulsed by Mount Sumeru. The two garuḍas then inquired of them, ‘Sirs, when we attacked you before, you used to escape underground. Why, when we meet you now, are we obstructed and repulsed, just as wind and water are obstructed and repulsed by Mount Sumeru? What is the cause of this?’

11.32「比丘們，在這個賢劫中，曾經有一個時期，人們的壽命長達二萬歲。那時世間出現了一位名叫迦葉的師父，他是天人師、佛陀和世尊。在那個時代，大海裡住著兩條名叫呼吸和大呼吸的龍。在一棵刺桐樹上住著兩隻迦樓羅，分別名叫頂天和髻天。每當這兩隻迦樓羅攻擊呼吸和大呼吸時，這兩條龍就會逃到地下。後來，呼吸和大呼吸向迦葉佛皈依，並接受了學處之後，迦樓羅再次開始攻擊他們，但卻被阻擋和擊退，就像風和水被須彌山阻擋和擊退一樣。於是這兩隻迦樓羅就問他們說：『先生們，以前我們攻擊你們時，你們總是逃到地下去。為什麼現在我們遇到你們，卻被阻擋和擊退，就像風和水被須彌山阻擋和擊退一樣呢？這是什麼原因呢？』」

11.33“Śvāsa and Mahāśvāsa [F.38.a] answered, ‘We sought refuge in the Perfectly Awakened One Kāśyapa and accepted the rules of training.’

11.33「呼吸龍和大呼吸龍回答說：『我們已經在正遍知者迦葉佛那裡皈依，並且接受了學處。』」

“ ‘If that is the case, we will do so, too,’ said the two garuḍas.

"『既然這樣，我們也要皈依。』兩隻迦樓羅說道。"

11.34“The two garuḍas then went to the Perfectly Awakened One Kāśyapa with the two nāgas. When they arrived, they saw the Four Protectors of the World depart after they had heard the Dharma in the presence of the Perfectly Awakened One Kāśyapa. The two garuḍas asked the two nāgas, Śvāsa and Mahāśvāsa, ‘Who are those ones departing?’

11.34「兩隻迦樓羅與兩隻龍一起去見正遍知者迦葉佛。到達時，他們看見四護世天王在正遍知者迦葉佛面前聽聞了法之後離開。兩隻迦樓羅問兩隻龍呼吸和大呼吸說：『那些離開的是誰呢？』」

11.35“The two nāgas explained about this in detail, and the two garuḍas replied, ‘If that is the case, we will also seek refuge in the Perfectly Awakened One Kāśyapa, accept the rules of training, and make aspirations.’ The two garuḍas then did seek refuge in the Perfectly Awakened One Kāśyapa and accept the rules of training. Śvāsa and Mahāśvāsa had already accepted them before. Then they together threw themselves at the feet of the Perfectly Awakened One Kāśyapa and made these aspirations: ‘Just as these Four Protectors of the World, after having heard the Dharma in the presence of the Perfectly Awakened One Kāśyapa, saw the truths and departed for their residences, may we also, by this root of merit, become the Four Protectors of the World! May that Blessed One, whom a young brahmin called Uttara was predicted to become by the Perfectly Awakened One Kāśyapa‍—“Young brahmin, you will become a tathāgata, an arhat, a perfectly awakened one called Śākyamuni when people’s lifespans are a hundred years long”‍—preach the Dharma for us on the bank of Mandākinī Lotus Pond! May we, too, after having heard the Dharma, see the truths and depart for our residences just as they did!’ [F.38.b]

11.35兩條龍詳細說明了這件事，兩隻迦樓羅回答說：「如果是這樣，我們也要皈依迦葉佛，接受學處，並發願。」兩隻迦樓羅隨後皈依了迦葉佛並接受了學處。呼吸和大呼吸早已接受了。然後他們一起俯伏在迦葉佛腳下，發了這些願：「就像這四位護世天王在迦葉佛座下聽聞法法後，見到了諦理並回到了各自的住處一樣，願我們也能以此福德根，成為四位護世天王！願那位被婆羅門青年烏多羅被迦葉佛預言成為的世尊——『青年婆羅門，當人的壽命是一百年時，你將成為如來、阿羅漢、正遍知者，名號為釋迦牟尼』——在曼陀迦尼蓮池的岸邊為我們說法！願我們也能在聽聞法法後見到諦理，並如同他們一樣回到各自的住處！」

11.36“What do you think, monks? The ones who were those four‍—the nāgas and garuḍas‍—are indeed these Four Protectors of the World. That one who was Śvāsa at that time, on that occasion, is indeed this Dhṛtarāṣṭra. That one who was Mahāśvāsa is indeed this Virūḍhaka. That one who was Aṭṭeśvara is indeed this Virūpākṣa. That one who was Cūḍeśvara is indeed this Vaiśravaṇa. Because of the maturation of that karma, namely, their seeking refuge in the Perfectly Awakened One Kāśyapa, accepting the rules of training, and making aspirations at that time, on that occasion, they became the Four Protectors of the World, saw the truths in my presence, and departed for their residences.”

11.36「比丘們，你們認為怎樣？那四位——龍和迦樓羅——確實就是這四護世天王。那時的呼吸，在那個時刻，確實就是現在的持國天王。那時的大呼吸，確實就是現在的增長天王。那時的頂天，確實就是現在的廣目天王。那時的髻天，確實就是現在的多聞天王。因為業的成熟，也就是說，他們當時在那個時刻皈依迦葉佛、接受學處、發願，他們才成為了四護世天王，在我面前看見了諦，並且各自回到了自己的住處。」

3. Kaineya Offers Drinks to the Blessed One

迦葉尼耶供養世尊飲品

11.37Having heard that Dharma preached, the ṛṣi Kaineya felt greatly pleased and was filled with faith in the Blessed One. The Blessed One knew his thinking, proclivity, disposition, and nature and preached the Dharma, through which the ṛṣi Kaineya penetrated the four truths of the noble ones and actualized the fruit of a never-returner.

11.37仙人迦葉尼耶聽聞世尊所說的法，心生歡喜，對世尊生起信心。世尊了知他的想法、傾向、性情和本性，為他宣說了法。仙人迦葉尼耶通過這個法，領悟了四聖諦，證得了不還果。

11.38Thereupon, having acquired faith founded in knowledge, he went to the Blessed One, bringing eight kinds of drinks: namely, coconut drink, banana drink, kola drink, aśvattha drink, udumbara drink, paruṣaka drink, kharjūra drink, and grape drink. When he arrived, he said to the Blessed One, “O Honored One, since these eight kinds of drinks are praised and extolled by ancient ṛṣis, may the Blessed One have compassion and accept them.”

11.38於是，迦葉尼耶仙人獲得了以智慧為基礎的信心，來到世尊面前，帶來了八種飲品：即椰漿飲、香蕉飲、可樂飲、無花果樹飲、烏曇跋羅飲、帕盧沙卡飲、迦盧羅飲和葡萄飲。到達後，他對世尊說：「尊者啊，這八種飲品是古代仙人所讚歎和稱揚的，願世尊慈悲接受它們。」

11.39The Blessed One did have compassion for the ṛṣi Kaineya and accepted the eight kinds of drinks. Having accepted them, he said to the monks, [F.39.a] “Monks, if these eight kinds of drinks have been accepted at the appropriate time (i.e., in the morning), squeezed at the appropriate time, and strained at the appropriate time, and if their formal possession has been taken at the appropriate time, they may be consumed at either the appropriate time or an inappropriate time (i.e., after noon), but they should not be consumed after the first watch of the night has passed.

11.39世尊對仙人迦葉尼耶生起慈悲心，接受了這八種飲料。接受之後，世尊對比丘們說："比丘們，如果這八種飲料在適當的時間（即早晨）被受持，在適當的時間被榨取，在適當的時間被過濾，並且在適當的時間被取得正式受持，那麼它們可以在適當的時間或不適當的時間（即午後）被飲用，但是在夜晚第一更過去之後，就不應該被飲用。"

11.40“If these eight kinds of drinks have been accepted at the appropriate time, but squeezed at an inappropriate time, and strained at an inappropriate time, and if their formal possession has been taken at an inappropriate time, they should not be consumed.

11.40「若這八種飲料在適當的時間受持，但在不適當的時間壓取，在不適當的時間過濾，且在不適當的時間受持其受持，就不應該飲用。」

11.41“If these eight kinds of drinks have been accepted at the appropriate time, squeezed at the appropriate time, but strained at an inappropriate time, and if their formal possession has been taken at an inappropriate time, they should not be consumed.

11.41「若這八種飲品在適當時間受持，在適當時間榨取，但在不適當時間過濾，且其受持在不適當時間進行，則不應飲用。」

11.42“If these eight kinds of drinks have been accepted at an inappropriate time, squeezed at an inappropriate time, and strained at an inappropriate time, they should neither be consumed after a meal nor after the first half of the night has passed.”

11.42「如果這八種飲品是在不適當的時間受持、在不適當的時間榨取，以及在不適當的時間過濾，那麼它們既不應在飯食後飲用，也不應在夜晚前半時段過後飲用。」

4. Śaila and Kaineya Go Forth

4. 舍利羅和迦葉尼耶出家

11.43Thereupon the ṛṣi Kaineya rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to him, “May the Blessed One together with the community of monks assent to my offer of a meal tomorrow.”

11.43那時，仙人迦葉尼耶從座位上起身，將上衣搭在一個肩膀上，對世尊做了敬禮手勢，並對他說：「願世尊與僧團明天接受我提供的飯食。」

11.44The Blessed One assented to the ṛṣi Kaineya by remaining silent. Then the ṛṣi Kaineya, knowing that the Blessed One had assented by remaining silent, rose from his seat and departed. The Blessed One also disappeared from the bank of Mandākinī Lotus Pond and went to Ādumā with the community of monks.

11.44世尊以保持沉默來同意了仙人迦葉尼耶。仙人迦葉尼耶知道世尊已經以保持沉默來同意後，從座位上起身離開了。世尊也從曼陀迦尼蓮池的河岸消失，與僧團一起前往阿多摩。

11.45The ṛṣi Kaineya rose before dawn and said to his family, “Noble ones, get up! Sirs, get up! Cut firewood! Light a fire! Distribute khādyaka! Clean the dining halls!”

11.45仙人迦葉尼耶在天亮前起身，對他的家人說：「諸位貴人，請起來！諸位，請起來！砍柴火！點燃火焰！分配嚼食！打掃食堂！」

11.46At that time, a ṛṣi named Śaila, who was a nephew of the ṛṣi Kaineya, was staying in that very house. When the ṛṣi Śaila heard the ṛṣi Kaineya rise before dawn [F.39.b] and speak to his family, he asked the ṛṣi Kaineya, “O ṛṣi, have you invited your fellow ṛṣis? Have you invited King Śreṇya Bimbisāra of Magadha or people dwelling around the palace? Or is there any accomplishment of ṛṣis’ dharma that is desired?”

11.46那時，有一位名叫舍利羅的仙人，他是仙人迦葉尼耶的侄子，正住在那個房子裡。當仙人舍利羅聽到仙人迦葉尼耶在黎明前起身，對他的家人說話時，他問仙人迦葉尼耶說：「仙人啊，你邀請了你的同道仙人嗎？你邀請了摩揭陀的頻毘娑羅王或住在宮殿周圍的人民嗎？或者有什麼仙人們渴望的法的成就嗎？」

11.47“Śaila,” he replied, “I have not invited my fellow ṛṣis. I have not invited King Śreṇya Bimbisāra of Magadha or people dwelling around the palace. This is not any accomplishment of ṛṣis’ dharma that is desired, either. But I have invited the community of monks headed by the Buddha for a meal.”

11.47舍利羅答道：「舍利羅，我沒有邀請同伴仙人。我沒有邀請摩揭陀的頻毘娑羅王或住在宮殿周圍的人民。這也不是任何仙人所渴望成就的法。但我邀請了以佛陀為首的僧團來用飯食。」

11.48When Śaila heard the sound buddha, a sound he had never heard before, the hair on his entire body stood on end. He asked respectfully, “O ṛṣi, who is the Buddha?”

11.48舍利當聽到「佛陀」這個詞時，這是他從未聽過的聲音，全身的汗毛都豎立起來了。他恭敬地問道：「仙人啊，什麼是佛陀？」

11.49“Śaila, there is a son of the Śākyans called śramaṇa Gautama, one who went forth from the Śākyan family into homelessness in true faith, having shaved off his hair and beard and donned saffron robes. He was awakened to complete and supreme awakening. Śaila, he is the Buddha.”

11.49"舍利，釋迦人中有一個兒子名叫喬達摩沙門，他出於淨信，從釋迦家族出家，剃除鬚髮，穿上法衣。他已經覺悟了無上菩提。舍利，他就是佛陀。"

11.50“O ṛṣi,” asked Śaila, “what is the community?”

11.50舍利羅問道："仙人啊，什麼是僧團呢？"

“Śaila,” the ṛṣi Kaineya replied, “among the sons of kṣatriya families, there are those who went forth from their home into homelessness in true faith, having shaved off their hair and beards and donned saffron robes. Among the sons of brahmin families, vaiśya families, and śūdra families, too, there are those who went forth … following the Blessed One, the Tathāgata, the Arhat, the Perfectly Awakened One, who had gone forth. Śaila, these are the community. Śaila, I have invited this community and the Buddha that I already mentioned, [F.40.a] namely, ‘the community of monks headed by the Buddha,’ for a meal.”

舍利說道：「迦葉尼耶仙人，在剎帝利家族的兒子們中，有些人出於淨信而從自己的家庭出家，剃去了頭髮和鬍鬚，穿上了法衣。在婆羅門家族、吠舍家族和首陀羅家族的兒子們中，也有些人這樣出家……追隨世尊、如來、阿羅漢、正遍知者，他也是出過家的。舍利，這就是僧團。舍利，我已經邀請了這個僧團和我剛才提到的佛陀，即「以佛陀為上首的比丘僧團」，來參加飯食。」

11.51Thereupon, being mindful of the Buddha, the ṛṣi Śaila rose early in the morning and went to the Blessed One with his five hundred attendants. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. Having sat down to one side, the ṛṣi Śaila said to the Blessed One, “O Honored One, I wish to go forth and be ordained a monk in the well-taught Dharma and Vinaya. I will lead the pure life in the presence of the Blessed One.” The ṛṣi Śaila and his five hundred attendants then attained monkhood, which belongs to those who have gone forth and have been ordained in the well-taught Dharma and Vinaya. [B59]

11.51於是，仙人舍利羅憶念佛陀，清晨時分起身，帶著五百名隨從前往世尊處。到達後，他恭敬地五體投地，額頭接觸世尊的雙足，然後在一側坐下。坐下後，仙人舍利羅對世尊說：「尊者啊，我願意在善說法與律中出家受戒成為比丘，在世尊面前過梵行的生活。」於是仙人舍利羅及其五百名隨從便在善說法與律中獲得了比丘身份，成為那些出家受戒者。

11.52Thereupon the ṛṣi Kaineya prepared a pure and fine meal during the night … served and satisfied them . . . . When he served the community of monks headed by the Buddha with a meal, he saw Śaila, who had gone forth. He asked him, “Śaila, did you go forth?”

11.52於是，仙人迦葉尼耶在夜間準備了純淨美善的飯食……供奉並令他們滿足……當他用飯食供奉由佛陀領導的僧團時，他看到已經出家的舍利羅。他問他說：「舍利羅，你出家了嗎？」

“Yes, I did.”

「是的，我確實出家了。」

11.53“Well done! Well done, indeed! I will go forth, too, after I have finished serving the meal to the community of monks headed by the Buddha.”

11.53「善哉！善哉！等我服侍完以佛陀為首的僧團的飯食後，我也要出家。」

11.54Then the ṛṣi Kaineya, with his own hands and in a variety of ways, served and satisfied the community of monks headed by the Buddha with a pure and fine meal. Knowing the Blessed One had finished his meal and washed his hands and his bowl, he took a low seat and sat before the Blessed One in order to hear the Dharma. Then the Blessed One assigned the rewards of the offerings to him, gave a sermon, and departed.

11.54於是，仙人迦葉尼耶親自以多種方式供養並使以佛陀為首的僧團得到滿足，提供純淨精美的飯食。當他知道世尊已經用完飯食、洗淨雙手和食碗後，他取了一個低矮的座位，坐在世尊面前，以便聽聞法。之後，世尊為他分配了供養的福報，宣說了教法，然後離開了。

11.55Thereupon the ṛṣi Kaineya, having thrown off everything unnecessary, [F.40.b] went to the Blessed One with his five hundred attendants. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. Having sat down to one side, the ṛṣi Kaineya said to the Blessed One, “O Honored One, I wish to go forth and be ordained a monk in the well-taught Dharma and Vinaya. I will lead the pure life in the presence of the Blessed One.” The ṛṣi Kaineya with his five hundred attendants then attained monkhood, which belongs to those who have gone forth and have been ordained in the well-taught Dharma and Vinaya.

11.55於是仙人迦葉尼耶放下一切不必要的東西，與他的五百位隨從一起來到世尊面前。到達後，他頂禮世尊的雙足，然後坐在一旁。坐定後，仙人迦葉尼耶對世尊說：「尊者啊，我願意在善說法和律中出家受戒，在世尊面前過梵行的生活。」仙人迦葉尼耶與他的五百位隨從就此獲得了比丘身份，成為在善說法和律中出家受戒的人。

5. The Instruction by Three Disciples of the Buddha

五、佛陀的三位聲聞所作的教誨

11.56Thereupon the Blessed One undertook the rainy-season retreat in the Parasol mango grove on the bank of the river Prabhadrikā with those thousand monks who had newly gone forth and had been ordained.

11.56於是世尊與那一千位新近出家受戒的比丘，在普賢河畔的傘芒果林中開始雨安居。

11.57There, the Blessed One entrusted five hundred monks to the venerable Brāhmaṇa­kapphiṇa, two hundred and fifty to the venerable Mahā­maudgalyāyana, and two hundred and fifty to the venerable Śāriputra. Those who were instructed by the venerable Brāhmaṇa­kapphiṇa abandoned all the defilements and actualized the state of an arhat, those by the venerable Mahā­maudgalyāyana the fruit of once-returners, and those by the venerable Śāriputra the fruit of stream-entry.

11.57世尊在那裡把五百位比丘交託給尊者婆羅門迦毘那，把二百五十位交託給尊者大目犍連，把二百五十位交託給尊者舍利弗。由尊者婆羅門迦毘那教導的那些比丘斷除了一切煩惱，證得了阿羅漢的境地；由尊者大目犍連教導的證得了一來者果；由尊者舍利弗教導的證得了預流果。

6. The Former Lives of the Three Disciples

六、三位聲聞弟子的前生

11.58The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “How is it, O Honored One, that, although the Blessed One has praised the venerable Śāriputra as the best of those who have great wisdom, and the venerable Mahā­maudgalyāyana as the best of those who have great power and great magical power, those who were instructed by the venerable Brāhmaṇa­kapphiṇa actualized the state of an arhat, those by the venerable Mahā­maudgalyāyana the fruit of once-returners, and those by the venerable Śāriputra [F.41.a] the fruit of stream-entry?”

11.58比丘們心中產生了疑惑，請問佛陀、世尊、那位斷除一切疑惑的者，說道：「尊者啊，世尊您雖然稱讚尊者舍利弗為具大智慧者中最殊勝的，尊者大目犍連為具大神力和大神通者中最殊勝的，但是由尊者婆羅門迦毗那教導的弟子實現了阿羅漢的境界，由尊者大目犍連教導的弟子證得了一來者果，由尊者舍利弗教導的弟子證得了預流果，這是為什麼呢？」

11.59“Listen, monks,” the Blessed One replied, “how, not only in the present but also in the past, those who were instructed by Brāhmaṇa­kapphiṇa were established in the formless realm, those by Maudgalyāyana in the form realm, and those by Śāriputra in the five kinds of supernormal knowledge.

11.59「比丘們，你們要聽著，」世尊回答說，「不僅在現在，在過去也是這樣，那些由婆羅門迦毘那教導的人被安立在無色界，那些由目犍連教導的人在色界，而那些由舍利弗教導的人在五通。

11.60“Monks, there once lived two ṛṣis in the wilderness, each of whom had five hundred attendants. One day, one of those two died. His young brahmins, tormented by pain and despair over parting from their teacher, wandered here and there and came to the other ṛṣi. When he saw them with their eyes full of tears, he asked them, ‘Young brahmins, where did your teacher go?’

11.60比丘們，從前在曠野裡住著兩位仙人，每位各有五百位弟子。一天，其中一位仙人去世了。他年輕的弟子們因為與師父分離而感到苦惱和絕望，到處流浪，來到了另一位仙人那裡。當那位仙人看到他們眼睛裡充滿淚水時，問他們說：「年輕的弟子們，你們的師父去哪裡了？」

11.61“ ‘He died.’

11.61「他死了。」

“He thought, ‘After my death, my young brahmins will be in the same situation as these ones. I will now accept them.’ He then encouraged them and accepted them.

他想道：「在我死後，我的年輕婆羅門也會和這些人一樣處於同樣的境況。我現在就接納他們吧。」於是他鼓勵他們並接納了他們。

11.62“Later, one day, this ṛṣi also became sick. He had three best pupils, and he entrusted five hundred young brahmins to the first one, two hundred and fifty to the second one, and another two hundred and fifty to the third one. Then, he passed away.

11.62「後來，有一天，這位仙人也生了病。他有三位最優秀的弟子，他把五百位年輕的婆羅門交託給第一位，二百五十位交託給第二位，另外二百五十位交託給第三位。然後，他就圓寂了。」

11.63“At that point, the one who was entrusted with five hundred instructed them so that they were established in the formless realm; the second who was entrusted with two hundred and fifty instructed them so that they were established in the form realm; and the third who was assigned two hundred and fifty instructed them so that they were established in the five supernormal powers.

11.63「此時，得到五百人委託的那位教導他們，使他們安住在無色界；得到二百五十人委託的第二位教導他們，使他們安住在色界；而被分派二百五十人的第三位教導他們，使他們安住在五通之中。」

11.64“What do you think, monks? That ṛṣi who established five hundred young brahmins in the formless realm at that time, on that occasion, [F.41.b] was indeed this monk Kapphiṇa. The one who established two hundred and fifty in the form realm was indeed this monk Maudgalyāyana. The other one who established two hundred and fifty in the five kinds of supernormal knowledge was indeed this monk Śāriputra.

11.64「你們認為怎樣，比丘們？那位當時在無色界中建立五百位年輕婆羅門的仙人，就是現在的比丘迦毗那。那位在色界中建立兩百五十位的，就是現在的比丘目犍連。那位在五通中建立另外兩百五十位的，就是現在的比丘舍利弗。」

11.65“However, monks, those who were instructed by Kapphiṇa are of keen faculties, those by Maudgalyāyana are of mediocre faculties, and those by Śāriputra are of dull faculties. If they had not been instructed by Śāriputra, they would not even have attained the stage of warmth.”

11.65「然而，比丘們，那些由迦葉尼耶教導的人有著銳利的根機，由目犍連教導的人有著中等的根機，由舍利弗教導的人有著遲鈍的根機。如果他們沒有被舍利弗教導，他們甚至不會證得暖位。」

B. The Conversion of Kaineya and Śaila (Verse)1153

迦葉尼耶及舍利羅的皈依（偈頌）

Just as Kaineya, who had dreadlocked hair,
正如迦葉尼耶那位留著髻髮的人，
Expressed his praise of the Buddha,
表達了對佛陀的讚歎，
Everyone should listen in harmony
各位應當和諧地聆聽
With their minds filled with faith.
用心充滿信心。
One day, in Kaineya’s house,
一天，在迦葉尼耶的家裡，
The Teacher possessing great power
具有大威力的師
Was invited for a meal
被邀請去用飯食
With his disciples.
與他的聲聞們。
In Kaineya’s house,
在迦葉尼耶的家裡，
The ṛṣi Śaila saw
仙人舍利羅看見
A meal being prepared.
正在準備飯食。
When he saw that, he asked Kaineya,
當他看到那種情況時，他就問迦葉尼耶：
“Are you having a wedding?
「你們是在舉辦婚禮嗎？
Or have you invited the king or the whole kingdom?
還是你邀請了國王或整個王國？
Is this your great offering?
這是你的大供養嗎？
Please answer my question.”
請回答我的問題。
“I am not having any wedding,
「我沒有在舉辦婚禮，
Nor have I invited the king or the whole kingdom.
我也沒有邀請國王或整個王國。
I have invited the Buddha,
我邀請了佛陀、
The best living being, for a meal.”
最殊勝的生命個體，為了一頓飯食。
When Śaila heard the sound buddha,
當舍利羅聽到「佛陀」這個字時，
His mind was stirred up.
他的心被攪動了。
“What is that buddha, Kaineya?
「那個佛陀是什麼，迦葉尼耶？」
Please answer my question.”
「請回答我的問題。」
“There is a teacher, a matchless man,
「有一位師，世間無比的人，
Born into the Śākyan family.
生於釋迦族。
He possesses understanding (buddhi) of all dharmas‍—
他具備了對所有法的理解——
Therefore, he is called Buddha.
因此，他被稱為佛陀。
“All conditioned things have a destructible nature.
「一切有為法都具有可毀壞的本性。
The Buddha saw the past;
佛陀看見了過去；
Likewise, he sees the future
同樣地，他看到未來
And also the present.
以及現在。
“The omniscient one knows
「全知者知曉
Everything that may be recognized.
一切可以被認識的事物。
He knows everything and sees everything‍—
他知曉一切，也看見一切。
Therefore, he is called Buddha.
因此，他被稱為佛陀。
“He has recognized what is to be recognized, [F.42.a]
「他已經證悟了應該證悟的事物，
Has meditated upon what is to be meditated upon,
已經修習應該修習的事。
And has abandoned what is to be abandoned‍—
並且已經捨棄了應當捨棄的東西——
Therefore, he is called Buddha.
因此，他被稱為佛陀。
“The one at whose birth
「那位在生
The land quaked,
大地震動，
Including its oceans and mountains‍—
包括其海洋和高山龍——
To him I make the gesture of supplication and bow.
我向他敬禮手勢並致敬。
“The one who defeated Māra,
「那位戰勝了魔的人，
The friend of darkness, with his minions,
黑暗的朋友，與他的眷屬，
And attained the power of a tathāgata‍—
並獲得了如來的力量—
To him I make the gesture of supplication and bow.
我向他敬禮，頂禮膜拜。
“The one who went to the city of Vārāṇasī
「那位去往波羅奈城的人
And turned the wheel of the Dharma
並轉動了法輪
Consisting of twelve elements‍—
由十二界所組成——
To him I make the gesture of supplication and bow.
我向他做出敬禮手勢並恭敬頂禮。
“The one who liberated many beings
「那位解脫了眾多眾生的人
Bound by the fetters of desire
被貪的結縛所束縛
And tormented by desire and hatred‍—
並為貪和瞋所折磨——
To him I make the gesture of supplication and bow.”
我向他做出敬禮手勢並頂禮。」
“Where is the Buddha, the Blessed One?
「佛陀、世尊在哪裡？
How far from here is that leader?
那位導師距離此處有多遠？
I will seek refuge from today onward
我從今天起就皈依世尊。
In the son of the Śākyans, who is like the sun.”
在釋迦人的兒子身上，他像太陽一樣。
“Go, brahmin, and
「去吧，婆羅門，
In that pleasant grove you will
在那個令人愉悅的樹林裡，你將會
See the Buddha, the supreme one,
見到佛陀，那位至高無上者，
Who is like the king of gandharvas,
誰能像乾闥婆之王一樣，
“Whose saffron robe is bright,
其袈裟光彩炫耀，
Who, golden-colored, emits sun-like rays of light
他以金色的身體，發出如同太陽般的光芒
And looks like heated gold
看起來像被加熱的黃金
Or an image made of gold,
或者像黃金鑄成的形象，
“Who is like the flower of the sāla tree
「誰如同娑羅樹的花朵
And the karṇikāra flower,
以及迦尼迦羅花，
Who is like a jeweled pillar
誰能像珠寶柱子一樣
Covered with various jewels.
覆蓋著各種珠寶。
“Well balanced in his height and girth
身體高度和寬度均衡勻稱
Like a banyan tree,
如同榕樹一般，
He illuminates his surroundings
他照亮了周圍的一切
With a fathom-wide halo.
發出肘寬的光輪。
“The Muni, who abandoned his magnificent kingdom
牟尼拋棄了他宏偉的王國
Abundant in the objects of desire and pleasure, where his relatives were,
富有許多貪欲和喜樂的對象，他的親戚們所在之處，
And departed to go forth,
並且出家而去，
Rejoices in solitude.
在獨處中感到歡喜。
“Just as a lion on Mount Gandhamādana
「就像香山上的獅子一樣
Has no fear in the forest,
在森林中毫無畏懼，
He speaks without fear like a lion‍—
他說話如獅子一樣毫無恐懼—
Brahmin, you will see him, the Buddha.
婆羅門，你將會看到他，即佛陀。
“He smiles, speaks gentle words
他微笑著，說著溫柔的話語
With Brahmā’s voice, a sweet voice,
用梵天的聲音，甜美的聲音，
And his voice is like the sound of drums‍—
他的聲音就像鼓聲一樣。
Brahmin, you will see him, the Buddha.
婆羅門啊，你將會見到他，佛陀。
“He is like the disk of the moon,
「他如同月亮的圓盤，
The clear moon
清淨的月亮
Surrounded by constellations in the sky‍— [F.42.b]
被天空中的星座所圍繞——
Brahmin, you will see him, the Buddha.
婆羅門，你將會看到他，佛陀。
“Just as the sun emitting rays of light
「正如太陽放射光芒
Is beautiful in the sky,
在天空中是美麗的，
The Buddha, free from darkness, is beautiful‍—
佛陀，遠離黑暗，是美麗的——
Brahmin, you will see him.
婆羅門，你將會見到他。
“The bull among men, possessed of the ten powers,
「人中之牛，具足十力，
Is just like a bull with a hump, the head of its herd,
就像一頭有駝峰的公牛，是牛群的首領，
Standing immovably‍—
穩穩地站立——
Brahmin, you will see him, the Buddha.
婆羅門，你將會見到佛陀。
“Like the sea,
「如同大海，
The deep, immeasurable great ocean,
深邃、無量的大海洋，
The Buddha, the best of meditators,
佛陀，最殊勝的禪修者，
Is inconceivable and unsurpassed‍—you will see him.
是不可思議的、無與倫比的——你將看到他。
“Like the sun after the dark half of the month,
「如同月暗半之後的太陽，」
Which is bright in the sky
在天空中光芒閃耀
Like a mass of burning fire‍—
如同一團熊熊燃燒的火焰—
You will see him, the Buddha Gautama.
你將會看見他，佛陀喬達摩。
“Just as a wheel-turning king is
「正如同一位轉輪聖王一樣
Surrounded by ten million ministers,
被千萬位大臣所圍繞，
The Completely Awakened One,
正遍知，
Who is served by arhats, is beautiful.
被阿羅漢侍奉的人，是美好的。
“Just like the one reigning over the desire realm
「就像統治欲界的那位
And Mahābrahmā, the ruler,
大梵天王統治著
The Muni reigns
牟尼統治著十億倍宇宙的世界。
Over the worlds of the billionfold universe.
統御十億倍宇宙的各個世界。
“The truths of various kinds of suffering,
「各種苦的諦，
The arising of suffering,
苦的生起，
The cessation of suffering,
苦滅，
And the path consisting of eight parts‍—
以及由八個部分組成的道路——
“Through the hearing of which one will be pacified,
"通過聽聞而使人得到安寧，"
And will cross the great ocean of suffering‍—
而且會跨越苦的大洋——
He reveals these truths,
他揭示這些諦。
Which taste like pure honey.
其味如純蜜。
“He gives wealth to those who lack wealth,
他給予那些缺乏財富的人以財富，
Cures the sick,
醫治病人，
Becomes a refuge to those who are hurt,
成為受傷者的皈依。
And liberates beings from suffering.
並解脫眾生的苦。
“He shows the safe, straight path
「他指示安全、正直的道路
That leads to nirvāṇa
通往涅槃
To blinded beings
對於眼盲的眾生
And foolish ones treading wrong paths.
以及那些踏上邪路的愚癡者。
“Humans burnt by desire and hatred
「被貪和瞋所燒灼的人類
And inflamed by delusion‍—
被癡所燃燒—
The Great Muni pacifies them
大牟尼安撫他們
Just as a large cloud causes rain.
就像大雲降下雨水一樣。
“There are none equal to him,
「沒有人能與他相比，
Who possesses excellent appearance, complexion, and power.
具足殊勝容貌、膚色和力量的人。
His strong body, which is imbued with supreme power,
他那充滿至高力量的強健身體，
Is well established just like a rocky mountain.
如同高山龍般堅固穩固。
“He is not polluted by acquisition or nonacquisition,
他不為得到或未得到而受污染，
Pleasure or suffering, blame or praise,
喜或苦，譏諷或讚頌，
Honor or dishonor, [F.43.a]
榮譽或恥辱，
Just as the lotus blossom is not polluted by water.
正如波頭摩地獄之花不為水所污染。
“He abstains from killing.
他遠離殺生。
He does not desire what is not given.
他不貪求未予之物。
Speaking truth, leading a pure life,
說實話，修持梵行，
He is free from backbiting.
他遠離毀謗他人。
“He does not speak coarse words
他不說粗惡的語言
But speaks gently, in a timely way.
但卻溫言軟語，言語適時恰當。
He does not seek the objects of desire
他不追尋貪的對象
But has thoughts of love for people.
而是對人們懷有慈心。
“He is perfect in seeing correctly
他在正見上是圓滿的
And exercises the power of meditation.
並修習禪定的力量。
This great meditator with the six kinds of supernormal knowledge
這位具有六種神通的大禪定者
Courses through the sky with his magical power.
他藉由神通在空中飛行。
“He hears the voices
他聽聞那些
Of various gods and humans
各種天神和人類的 <paragraph> Of various gods and humans </paragraph>
And also knows others’ minds,
也知道他人的心。
Whether they are impure or good.
無論是不淨的還是善良的。
“He knows past lives,
他知曉過去世的生命，
Where he once lived,
曾經住過的地方，
And knows beings’ comings and goings,
並知道眾生的往來生死。
That is, death and birth.
也就是說，死亡和生。
“Having had his impurities exhausted, not retaining any of them,
「已經滅盡漏，不再保有任何漏，
Pacified and emancipated,
寂靜且解脫，
With his faculties and mind pacified,
他的根和心都已得到寧靜，
He is just like a still pond full of water.
他就像一個靜止的池塘，充滿了水。
“If you see him, who is like an excellent sixty-year-old elephant
「如果你見到他，就像一頭優秀的六十歲象
In a lotus pond,
在波頭摩地獄的蓮池裡，
You, brahmin, who are insatiable,
你這婆羅門，貪心不足，
Will attain joy.
將得喜樂。
“Śaila, the Blessed One is such a one.
「舍利羅，世尊就是這樣的一個人。
His body bears the thirty-two marks
他的身體具有三十二相
Of a great man,
大人物的
And his splendor is like a mass of fire.
他的光輝就像一團熊熊的火焰。
“Even if someone praised
"即使有人讚美
The Protector for a hundred years,
導師一百年，
He would not reach the end
他也無法達到終點
Because the Tathāgata is immeasurable.
因為如來是不可思量的。
“Brahmin, those who see him
「婆羅門，那些見到他的人
Attain supreme merit.
獲得最高的功德。
And those who see him and seek refuge in him
而那些看見他並向他皈依的人
Attain merit superior to that.”
獲得超越於彼的功德。
Having heard this praise of the Great Muni,
聽聞了對大牟尼的這番讚頌，
The ṛṣi Śaila was moved
仙人舍利羅為之感動
And said to Kaineya,
並對迦葉尼耶說道，
His mind seeking solitude,
他的心尋求獨處，
“I have never heard
「我從未聽聞
Such praise of a human being.
對於一個人類這樣的稱讚。
O Kaineya, according to your explanation,
迦葉尼耶啊，按照你的解釋說，
He is the best in the whole world.”
他是整個世界上最好的人。
“Just like a merchant seeking wealth,
就像一個商人尋求財富一樣，
You should abandon the banner of pride.
你應當放棄慢的旗幟。
Respect and worship him
尊敬和供養他
And thus, brahmin, you will attain joy.”
這樣，婆羅門，你將獲得喜。
Served by five hundred young brahmins
由五百位年輕的婆羅門侍奉
Who were his pupils, [F.43.b]
他們是他的弟子，
The brahmin Śaila went
婆羅門舍利羅前往
To the pleasant place of the Buddha’s sojourn.
前往佛陀舒適的住所。
Thereupon the brahmin entered
於是那位婆羅門進入了。
The dwelling of the king of the Dharma,
法王的住所，
Which was abundant in trees bearing blossoms
那裡有許多樹木盛開著花朵
Just like the gods’ Nandana Grove,
就像天神的難陀樹園一樣，
Which was solitary and quiet
寧靜而孤寂的地方
And visited by flocks of birds,
並且受到群群飛鳥的造訪，
And which was not haunted by harmful kinnarīs
而且沒有被有害的緊那羅女所纏繞
But was visited by sons of the Śākyans.
卻經常有釋迦人的兒子造訪。
Having seen the most excellent man,
看到最殊勝的人之後，
The one who trains those who have not been trained,
那位訓練未經訓練者的人，
Śaila spoke these words:
舍利羅說了這些話：
“Sir, are you free from illness?”
「先生，您沒有患病嗎？」
The Buddha, who had a pleasant voice like the kalaviṅka bird,
佛陀用如迦陵頻伽鳥般悅耳的聲音
Answered Śaila
舍利羅回答道 </pre>
With sweet and clear words:
用甜蜜清亮的言語：
“Indeed, I am free from illness.
「的確，我沒有疾病。
“Free from stains or evils,
「遠離污穢與邪惡，
Having cut off all uncertainty,
斷除了一切不確定。
Liberated, possessed of nothing,
解脫了，一無所有，
I am untainted and free from rigidity.
我無垢且不固執。
“Free from dust, I wander the world.
我無垢漂泊於世間。
I am pure, clean, and taintless.
我是純淨的、清潔的、無垢的。
Thus, brahmin, I am pure
因此，婆羅門，我是清淨的
And have overcome all anger and fear.
並且已經克服了所有的瞋和恐懼。
“Welcome, Śaila.
歡迎，舍利羅。
Sit down on this seat.
請坐在這個座位上。
Brahmin, are you happy?
婆羅門，你幸福嗎？
Is your body not tired?”
你的身體沒有感到疲勞嗎？
“I am happy today because,
「我今天很快樂，因為，
O Great Hero, I see you, Great Muni.
大雄啊，我看見你，大牟尼。
My heart is delighted
我的心充滿歡喜。
As if bedecked with adornments.”
猶如裝飾著莊嚴的寶飾一般。
Having exchanged the proper
交換了適當的問候後，
Series of pleasantries with him,
與他進行了一系列的客套寒暄後，
The brahmin then sat down,
那位婆羅門便坐了下來，
His mind humble and modest.
他的心謙虛而謹慎。
Having sat down, the brahmin Śaila,
婆羅門舍利羅坐下後，
Who was a holder of recitations and mantras
掌握誦經和真言的人
And was familiar with the three kinds of Vedic knowledge,
並且熟悉三種吠陀知識，
Observed the Muni’s marks.
觀察了牟尼的相好。
He saw thirty marks
他看到三十種標記
On the body of the Protector of the World.
在世界導師的身體上。
Śaila had doubts about the other two,
舍利羅對其他兩個特徵產生了懷疑。
Namely, the narrow tongue and the private part hidden in a sheath.
即那細長的舌頭和隱藏在鞘中的隱密處。
Having become uncertain and unsettled
變得不安和搖晃
About the marks of the Great Muni,
關於大牟尼的相好，
He asked the Perfectly Awakened One,
他請問正遍知者，
The descendant of the sun, whose name was truth,
這位太陽的後裔，名字叫做諦，
“The marks of a Great Muni
「大牟尼的標記
Are thirty-two.
有三十二種。
I have not seen, O Gautama,
喬達摩啊，我沒有見過，
Two of them on your body.
你身上有其中兩個。
“O best of men, is your private part [F.44.a]
「最好的人啊，你的陰部是否被隱藏在一個鞘裡呢？」
Hidden in a sheath?
藏在鞘裡嗎？
Is your tongue, which is praised as excellent,
你的舌頭是否如同讚美中那樣出色，
Really long?
真的很長嗎？
“O Great Muni, by all means
「啊，大牟尼，無論如何
I must be convinced of your long tongue.
我必須親眼看到你那長舌頭的證據才能相信。
Please dart your narrow tongue out of your mouth
請將你狹窄的舌頭從嘴裡伸出來
And clear up my doubts.
並為我解除疑惑。
“It is seldom that Guides
「指導者很少
Appear in the world.
出現在世間。
A Great Muni is scarcely met,
大牟尼是難得相遇的。
Just like the udumbara flower.
就像無花果花一樣。
“We serve the Teacher
「我們侍奉師
Just as thirsty ones seek water in summer,
就如同在夏季，有愛渴的人尋求水一樣，
Hungry ones food,
飢餓的人尋求食物，
And sick ones medicines.”
患病的人求藥。
The Buddha, who has the melodious voice of a kalaviṅka bird,
佛陀具有迦陵頻伽鳥那樣悅耳的聲音，
Answered Śaila
舍利羅回答道：
With sweet and clear words:
用甜蜜清亮的話語：
“Brahmin, remove your uncertainty.”
「婆羅門，放下你的疑惑。」
He covered his whole face
他用舌頭覆蓋了整張臉。
With his long tongue,
用他長長的舌頭，
So that the tongue
這樣舌頭就
Covered his eyes and ears.
覆蓋了他的眼睛和耳朵。
And when he, who is skilled in four kinds of magical power,
當他這位精通四種神通的人，
Displayed it with his magical power,
以他的神通展現它，
The brahmin Śaila saw
婆羅門舍利羅看到
The Muni’s private part hidden in a sheath.
牟尼隱藏在鞘中的私處。
When he was freed from such doubts
當他從這樣的懷疑中解脫出來時
About the Great Muni’s marks, and his distress was gone,
關於大牟尼的相好，他的煩惱消除了，
Śaila’s mind was pleased
舍利羅的心感到歡喜
And he uttered the following words:
他於是說出以下的話語：
“I have learned from the mantra teachings
「我從咒的教法中學到」
Of the thirty-two marks.
三十二相。
All of them appear here on your body,
它們全都顯現在你的身體上，
Perfectly, nothing lacking.
圓滿無缺。
“Virtuous, excellent in conduct,
「品德高尚，行為優秀，
Well born, pleasant to behold,
出身高貴，令人賞心悅目，
You are beautiful just like the sun,
你美麗得就像太陽一樣，
In the middle of the community of disciples.
在弟子眾的中間。
“What use is the state of a śramaṇa
「沙門的身份有什麼用處呢？
For you, who are the most praised?
你這樣的人，在人中的傑出者，最受讚譽的是誰呢？
A man like you, bull among men,
像你這樣的人，人中之牛，
Is suitable to be a wheel-turning king,
應該適合做轉輪聖王，
“Possessor of seven treasures
「擁有七寶的人
And an army consisting of four divisions.
以及擁有四部隊組成的軍隊。
Be the master of the earth, a king,
成為大地的主人，一位國王，
And turn the chakra over the earth!”
轉動輪遍滿大地！
“Śaila, I am a king‍—that is,
「舍利羅，我是一個王——也就是說，」
The supreme great king of the Dharma.
法的至高大王。
I turn the chakra of the Dharma
我轉動法的輪。
Over this entire earth.
遍及這整個大地。
“My family is kṣatriya.
我的家族是剎帝利。
I was born into a family of virtue.
我出生在一個有德行的家族中。
Having defeated Māra with his army, [F.44.b]
戰勝了魔及其眷屬，
I attained the most excellent, perfect awakening.
我證得了最殊勝、無上菩提。
“Brahmin, my mindfulness is a chakra.
「婆羅門，我的正念是一個輪。
My wisdom is a minister.
我的智慧是大臣。
A swift horse, which is effort,
一匹迅速的馬，就是精進波羅蜜，
Spurred, trots forth delightedly.
被驅策著，歡喜地疾馳而去。
“My best jewel is meditation ,
我最珍貴的寶石是禪定，
Which illuminates the darkness.
它照亮了黑暗。
Equanimity is the best elephant, which,
捨是最殊勝的象，
Urged on, runs delightedly.
受到驅策，歡喜地奔馳。
“Just as women are a pleasure for enamored ones,
「正如女人對於情人來說是喜樂，
Brahmin, joy is my pleasure.
婆羅門，喜悅就是我的快樂。
Brahmin, my householder is
婆羅門，我的家主是
The fully purified state, which is the best wealth.
完全淨化的狀態，這是最殊勝的財富。
“With my seven limbs of awakening,
「我用七覺支，
These treasures that surpass the entire world,
這些超越整個世界的寶藏，
I will awaken these humans
我將喚醒這些人類
Who are blind and asleep.
我用七覺支這些超越整個世界的寶藏，將會使這些盲目沉睡的人類覺悟。
“As I have conquered every direction,
「我已經征服了四面八方，
There are none who match me.
沒有任何人能與我相比。
The four groups of followers,
四眾弟子，
Who conquer the mass of defilements, are my children.
征服了大量煩惱的人，是我的弟子。
“In the city visited by ancient buddhas,
「在古代佛陀到訪過的城市裡，
Which is furnished with a park, which is magical power,
那裡配備有公園，也就是神通，
In which a crossroads, which is the path, has been built
在其中建造了十字路口，它是道路。
And sūtras and jātakas are scattered,
經和本生譚散布其中，
Which is visited by great men,
被大人物所造訪的地方，
“Which is equipped with the three gates of liberation
備有三解脫門
And guarded by guards who are mindfulness,
並且由正念守衛者所守護，
Which fully possesses conscience and a sense of shame,
完全具有良知和羞恥心的，
I, the Tathāgata, the king, dwell.
我，如來，大王，安住其中。
“I fought the battle of the Dharma.
「我進行了法的戰鬥。
Beating the drum of the Dharma,
敲響法的鼓聲，
I defeated all Māras.
我戰勝了所有的魔。
I was anointed as a king for the purpose of awakening.
我被塗油加冕為王，目的是為了覺悟。
“The immeasurable states of mind, practiced well,
「無量的心境，若習行得當，」
Are my adornments.
是我的莊嚴。
The four pure abodes
四無色界
Prevent defilements.
防止煩惱。
“Having defeated, destroyed,
「已經戰勝、摧毀，
And scattered other teachings,
並散播其他教法，
I behave rightly,
我行為正當，
Giving light to beings in this world.
為這個世界的眾生帶來光明。
“Maintaining a blissful state,
保持一種至樂的狀態，
I cut with the sword of wisdom.
我用智慧的劍來斬斷。
I stand on the base of magical power,
我站在神通的基礎上，
And cessation is my clenched fist.
滅是我緊握的拳頭。
“Conduct is my chariot, which makes a pleasing sound,
「行為是我的戰車，發出悅人的聲音，」
And my observation is a charioteer.
而我的觀察是御者。
Clad in armor, which is patience and gentleness,
穿著由忍辱波羅蜜和溫柔組成的盔甲，
I go to the battlefield by practicing the path. [F.45.a]
我通過修行正道而前往戰場。
“With a quiver,
我已收到您的請求。我準備好翻譯這個佛經段落。
Which is the five faculties that destroy obstacles,
那就是摧毀障礙的五根，
And the four kinds of correct relinquishment,
和四正勤，
Which kill defilements,
摧滅煩惱，
“I fought a heroic battle.
「我進行了一場英勇的戰鬥。
Having beaten the drum of the Dharma,
敲響了法的鼓聲，
And having defeated Māra with his army,
並且擊敗了魔及其軍隊，
I was anointed as a king for awakening.
我被膏立為覺悟之王。
“Having defeated ignorance with knowledge,
「以智慧戰勝無明，
I crossed the front line of battle,
我跨越了戰鬥的前線，
Where the five aggregates arise and cease.
五蘊生滅之處。
I was awakened for the awakening of beings.
我為了眾生的覺悟而證得覺悟。
“Since I have completely defeated
「既然我已經徹底地戰勝
The worst three thieves in the world
世界上最壞的三個盜賊
Disturbing humans,
擾亂人心，
Who are desire, hatred, and delusion,
他們就是貪、瞋、癡，
“The power of all supernormal knowledge has arisen in me.
「我已經獲得了所有神通的力量。」
I am an arhat, who is suitable to be a field of merit,
我是阿羅漢，適合作為福田，
Recipient of offerings
供養的對象
That have grown in a good field.
在善的福田中生長而來的。
“Having made the best effort,
「已經作出最殊勝的精進波羅蜜，
I defeated impurities.
我克服了漏。
Having crossed the great flood,
度過了大洪水，
I remain to allow others to cross.”
我留下來，讓別人也能度過。
“Just as a lion with powerful fangs,
就如同一隻牙齒強盛的獅子，
When it meets other beings in the forest,
當它在森林裡遇到其他眾生時，
Whether they are small, medium, or large,
無論它們是小的、中等的或大的，
Pounces on them equally,
同樣撲向它們。
“The lion among humans, the Leader,
「人中的獅子，導師，
The Perfectly Awakened One in the world,
世間的正遍知者，
Equally shows the Dharma
平等地展示法
To those who are immature, middling, and great.
對於那些未成熟、中等和偉大的人。
“O Gautama, here may you
「喔，喬達摩，願你在此
Remove my uncertainties, I who am sick!
請為我除去疑惑，我這個患苦惱的人！
The best of those who remove pain,
消除苦惱的最殊勝者，
Those who perform surgery, is you.”
那些進行外科手術的人，就是你。
“Remove your uncertainties!
「去除你的疑惑吧！
Brahmin, you should be zealous.
婆羅門，你應當精進。
It is difficult to see
很難看到
Celebrated perfectly awakened ones.
讚頌正遍知者。
“The Perfectly Awakened One,
「正遍知者，
Who is difficult to meet and appears very rarely,
難以遇見且現身極為稀有者，
Is me, brahmin;
是我，婆羅門；
I am the supreme king of the Dharma.”
我是法的至高之王。
Śaila said to the Tathāgata,
舍利羅對如來說：
“O Gautama, if you say
「喬達摩，如果你說
That you are the Perfectly Awakened One
你是正遍知者
And you turn the chakra everywhere,
你轉動了四處的輪。
“Who is the general,
「誰是將軍，
The disciple born from the Teacher himself,
從師自生的聲聞，
Who wisely turns the chakra once turned by you
誰智慧地轉動那由你轉過的輪
As you taught?” [F.45.b]
如你所教導的一樣？」
“Brahmin, I have a disciple,
「婆羅門，我有一位聲聞，
A son, who is equal to me in wisdom:
一位兒子，其智慧與我相等：
The well-learned Śāriputra,
博學多聞的舍利弗，
Also called Upatiṣya.
也叫優波提舍。
“He is liberated from all the knots,
"他已從所有的束縛中解脫，
Peaceful, free from impurities.
安寧，遠離漏。
Being wise, he turns
他聰慧敏銳，轉動著
The chakra I have turned.”
我已轉過的輪。」
“How wonderful the Buddha and the Dharma are!
「佛陀和法是多麼地殊勝啊！」
How wonderful the perfection of the disciples is!
聲聞的波羅蜜多麼殊勝啊！
How wonderful the most excellent three treasures are!
三寶最為殊勝，真是太奇妙了！
A great marvel has appeared in the world.
世間出現了一樁偉大的奇蹟。
“Excellent One, approved as
「善逝者，獲得認可為
A disciple of yours,
您的聲聞，
I will drink the essence of the Dharma‍—how great!‍—
我將飲用法的精髓——多麼偉大啊！——
And successfully become emancipated.”
並圓滿成就解脫。
After his mind was pleased,
他的心歡喜之後，
Then the brahmin became stirred up.
那時婆羅門變得激動起來。
He said to his attendants,
他對他的侍者說道，
With his mind seeking solitude,
他的心尋求獨處，
“Listen, sirs, to the words
「諸位請聽，
That the great meditator,
那位偉大的禪修者，
The remover of pain, the seer, has given,
苦惱的消除者、見者已經給予，
Just as a lion roars in the forest.
如同獅子在森林中怒吼一樣。
“Those who wish should follow me;
「願意跟隨我的人就跟著走；
Those who do not should leave.
不願意的人可以離開。
I will go forth today
我今天要出家了
In the teachings of the possessor of the most excellent wisdom.
在最具卓越智慧者的教法中。
“If one leads this pure life
「如果一個人奉行這梵行
And practices the path well,
並且好好地修習道路，
His going forth will be fruitful
他的出家將會有成果
For himself, who practices carefulness.”
為了自己而修習謹慎的人。
“If you wish to go forth
「如果你想要出家
And be ordained,
並受戒，
O brahmin, we too will go forth,
婆羅門啊，我們也要出家，
Cutting off these locks of hair.”
剃除這些頭髮。
With his mind pleased,
心裡歡喜，
Making the gesture of supplication, his ten fingers joined,
做出敬禮手勢，雙手十指合掌。
With his upper robe draped over one shoulder,
上衣搭在一個肩膀上，
The brahmin Śaila said,
婆羅門舍利羅說，
“These five hundred young brahmins
「這五百位年輕的婆羅門
Are making the gesture of supplication.
正在做出敬禮手勢。
O Great Muni, we all wish to
大牟尼啊，我們都希望
Go forth and be ordained.”
出家受戒吧。
Then, the merciful Teacher,
那時，仁慈的師
The compassionate great ṛṣi,
那位慈悲的大仙人，
Said, “Come, monks!”
說道：「來吧，比丘們！」
Thus they were ordained.
就這樣他們受了戒。
Śāriputra, whose wisdom was great,
舍利弗，他的智慧很高深。
Maudgalyāyana, who possessed magical power,
目犍連，具足神通者，
The elder Nandika Kapphiṇa ,
長老難提迦毗那，
Who was conversant in eloquence‍—
善於言辭的長老——
These elders skilled in eloquence [F.46.a]
這些精通言辭的長老
Instructed them
教導他們
In the pleasant forest
在令人愉悅的森林裡
On the bank of the Prabhadrikā River.
在普賢河的河岸上。
There, having learned from them the discourse of the Dharma
在那裡，從他們那裡學習了法的教導
That was suitable for them,
那對他們是合適的，
The monks were soon liberated
比丘們很快得到了解脫。
And were established in the supreme goal.
並且證得了最高的目標。
Having seen such profit and become happy,
看到了這樣的利益而感到歡喜，
They were emancipated in those very lives.
他們在那些生命中獲得了解脫。
Delighted, they worshiped
歡喜城中，他們禮拜
The Buddha, leader of the world.
佛陀，世界的導師。
They worshiped the excellent Dharma,
他們禮敬了殊勝的法。
The best of assemblies, learning praised by the Victor,
最殊勝的大眾，學習由勝者所稱讚的法。
Meditation, giving,
禪定、布施，
And carefulness.
和谨慎。
Thus, those who wish for
因此，那些希望
Profit or majesty for themselves
為自己謀求利益或榮耀
Should honor the Buddha, the Dharma, and the community
應當尊敬佛陀、法和僧團
And seek refuge in them.
並向他們皈依。
These are praised by the Seer of the Truth
這些被見諦者所讚頌。
As the true refuges in the world.
作為世間真實的皈依處。
They give every kind of happiness
他們賜予一切樂
To those who are frightened by harm.
對於那些害怕傷害的人。
Those who wish for liberation should always rely on
希求解脫的人應當時常依靠
The greatest thing consistent with the Dharma,
與法相應的最殊勝的事物，
Which is the teaching of the king of the Dharma,
那就是法王的教法，
Descendant of the sun, the Buddha.
日族之裔，佛陀。

11.188The verses of Kaineya are completed.

11.188（結尾）

II. The Town of Kāśi, Barley Porridge

二、迦濕國城鎮，大麥粥

11.189Thereupon the Blessed One, traveling through the country of Kāśi, went to the town of Kāśi. In the town of Kāśi, there were a father and son who had originally been barbers but had gone forth. The son said, “Father, the Blessed One has come to the monastery, having traveled in the country of Kāśi with the community of his disciples. Since the Blessed One and the community of monks are fatigued, let us now invite the Blessed One and the community of his disciples for a meal of barley porridge. And so, will you prepare rice soup or invite the community of monks?”

11.189於是，世尊在迦濕國遊行，來到了迦濕國城鎮。在迦濕國城鎮中，有一對父子，他們原本是理髮師，後來出家了。兒子說：「父親，世尊已經來到僧院，帶著他的聲聞僧團在迦濕國遊行。既然世尊和比丘僧團都疲勞了，我們現在應該邀請世尊和他的聲聞僧團一起享用大麥粥飯食。那麼，你是要準備米粥還是去邀請比丘僧團呢？」

11.190“You should go and invite the community of monks,” said the father. “I will prepare rice soup.”

11.190父親說：「你去邀請僧團吧。我來準備米粥。」

11.191The son then invited the community of monks. The father went to the market, carrying a mirror with him. There he saw the head of a guild, who had long hair and a long beard. When he showed him the mirror, he asked, “O noble one, do you have such a skill?” [F.46.b]

11.191兒子隨後邀請了僧團。父親拿著鏡子去了市場。他在那裡看到了一位行會的首領，此人留著長髮和長鬍子。他把鏡子給他看，問道：「尊貴的人啊，你有這樣的技能嗎？」

11.192“Yes, I do,” he answered.

11.192「我有。」他回答道。

“If you do, please shave me.”

「如果你會，就請替我剃鬚吧。」

11.193When he began to shave him, the householder fell asleep and woke up when the shaving was done. “O noble one,” he asked, “have you finished shaving?”

11.193當他開始替家主刮鬍子時，家主睡著了，等到刮鬍子完成時才醒來。他問道：「尊敬的人啊，你已經刮完了嗎？」

“Yes, householder, I have.”

「是的，家主，我已經完成了。」

11.194He was delighted and said, “O noble one, as I am quite completely satisfied, I will offer you what you most wish.”

11.194他感到歡喜，說道：「尊貴的人啊，因為我非常完全地滿足了，我願意供養你最想要的東西。」

He replied, “Since I have invited the community of monks headed by the Buddha for a meal of barley porridge, give me barley porridge.”

他回答道：「既然我已經邀請了以佛陀為首的僧團來享用大麥粥，請給我大麥粥吧。」

11.195“Noble one, is such a thing as barley porridge suitable for you?” the householder asked. “I will offer you a fine meal. Go and invite them!”

11.195家主問道：「尊者啊，大麥粥這樣的東西適合您嗎？我會供養您美味的飯食。去邀請他們吧！」

Having saluted him, he departed.

他向世尊行禮後，便離開了。

11.196Then the householder prepared a pure and fine meal … the Blessed One sat on the seat prepared for him in front of the community of monks. When the fine meal was distributed there, the monks wondered, “Since we have been invited for plain food, how can we accept this fine meal?” They did not accept it. When the monks reported this matter to the Blessed One, the Blessed One said, “If one is invited for plain food and obtains a fine meal, one can consume it. You should not have any doubts about this.”

11.196隨後，家主準備了純淨而精美的飯食……世尊坐在為他在僧團前面準備的座位上。當精美的飯食被分配下去時，比丘們感到疑惑，「既然我們被邀請來享用普通食物，我們怎麼能接受這精美的飯食呢？」他們沒有接受。當比丘們把這件事向世尊報告時，世尊說，「如果被邀請享用普通食物卻獲得精美的飯食，就可以食用。你們不應該對此有任何疑慮。」

11.197The Blessed One thought, “The fault that occurred in this case was that monks retain tools related to their families. Thus, a monk should not demonstrate his skill. He should not keep tools related to his family, either. If he keeps them, he becomes guilty of an offense. There are exceptions: a former physician keeping a box of scalpels, a former scribe keeping an ink bottle, and a tailor keeping a needle case.”

11.197世尊思量道：「這件事發生的過失在於比丘保存著與家族相關的工具。因此比丘不應該展示他的技能，也不應該保留與家族相關的工具。如果他保留它們，他就犯了違犯。但有一些例外：曾經做過醫生的比丘可以保留一盒手術刀，曾經做過抄寫員的比丘可以保留一瓶墨水，做過裁縫的比丘可以保留一個針線盒。」

III. Khādyaka in Pāpā

三、巴巴的嚼食

11.198The Blessed One, traveling through the country of Malla, arrived at Pāpā and stayed in the dense forest of Jalūkā near Pāpā. There lived a maternal uncle of the venerable Ānanda, who was a high official of the Mallas named Roca. He was not very pious. When the Mallas in Pāpā heard that the Blessed One, traveling through the country of Malla, had arrived at Pāpā and was staying in the dense forest of Jalūkā near Pāpā, [F.47.a] they began to talk among themselves: “Sirs, we have heard that the Blessed One, traveling through the country of Malla, has arrived at Pāpā and is staying in the dense forest of Jalūkā near Pāpā. Since if each of us offers a meal to the community of monks headed by the Buddha, the others will not have any opportunity, let us make an agreement so that none of us will by himself offer a meal to the community of monks headed by the Buddha, but we will offer a meal together. If one of us offers a meal by himself, a fine of sixty kārṣāpaṇas shall be imposed on him by our community.”

11.198世尊遊歷末羅國，抵達巴巴，住在巴巴附近蛭城的密林中。在那裡住著尊者阿難的舅舅，是末羅國的高官，名叫羅刹。他信心不夠堅定。當巴巴的末羅人聽說世尊遊歷末羅國已經抵達巴巴，正住在巴巴附近蛭城的密林中時，他們開始互相討論："諸位，我們聽說世尊遊歷末羅國已經抵達巴巴，正住在巴巴附近蛭城的密林中。如果我們當中每一個人都各自為以佛陀為首的僧團供應飯食，其他人就沒有機會了，讓我們達成協議，我們當中誰都不要獨自為以佛陀為首的僧團供應飯食，而是要一起供應。如果我們當中有人獨自供應飯食，我們的社群將對他處以六十迦梨沙槃那的罰款。"

11.199Thereupon the Mallas of Pāpā went to the Blessed One together. When they arrived, they bowed low until their foreheads touched the Blessed One’s feet, and then they sat down to one side. When they had sat down to one side, the Blessed One, through talk consistent with the Dharma … delighted the Mallas of Pāpā, and then remained silent.

11.199於是巴巴的末羅國人一起來見世尊。到達後，他們俯身頂禮世尊的雙腳，然後坐在一旁。坐定後，世尊透過與法相應的談話……使巴巴的末羅國人歡喜，然後保持沉默。

11.200Thereupon the Mallas of Pāpā rose from their seats, draped their upper robes over one shoulder, made the gesture of supplication to the Blessed One, and said to the Blessed One, “May the Blessed One together with the community of monks assent to our offer of a meal at one of our houses tomorrow.”

11.200於是巴巴的末羅人從座位上起身，將上衣搭在一肩，向世尊做出敬禮的手勢，並對世尊說：「願世尊和僧團明天接受我們在某一戶人家的飯食供養。」

11.201The Blessed One assented to the Mallas of Pāpā by remaining silent. Then the Mallas of Pāpā, knowing that the Blessed One had assented by remaining silent, praised and were delighted at the words of the Blessed One, bowed low until their foreheads touched the Blessed One’s feet, rose from their seats, and departed.

11.201世尊以保持沈默的方式同意了巴巴末羅國人的請求。於是巴巴末羅國人得知世尊已經透過沈默表示同意，對世尊的話語讚歎歡喜，俯伏頭面禮敬世尊的雙足，從座位上起身，隨後離去。

11.202Roca, the high official of the Mallas, remained there. The venerable Ānanda asked him, “Roca, [F.47.b] have you become pious?”

11.202羅刹是末羅國的高官，他留在那裡。尊者阿難問他說：「羅刹，你成為虔信者了嗎？」

“I have not become pious,” he answered, “but our community made an agreement … a fine of sixty kārṣāpaṇas shall be imposed.”

「我還沒有變得虔誠，」他回答，「但是我們的社區達成了一項協議……將被罰款六十迦梨沙槃那。」

11.203“You came to see the Blessed One for fear of a fine!”

11.203「你是害怕罰金才來見世尊的！」

“O honored one, precisely so.”

「尊者，正是如此。」

11.204The venerable Ānanda then took Roca, the high official of the Mallas, to the Blessed One. Upon their arrival, he said to the Blessed One, “O Honored One, this Roca, the high official of the Mallas, does not believe in the Buddha, the Dharma, or the community. May the Blessed One preach the Dharma well so that he will believe in the Buddha, the Dharma, and the community.”

11.204尊者阿難隨後帶著末羅國高官羅刹來見世尊。到達後，他對世尊說：「尊者啊，這位末羅國高官羅刹不相信佛陀、法和僧團。願世尊善於演說法，使他能夠相信佛陀、法和僧團。」

11.205The Blessed One assented to the venerable Ānanda by remaining silent. Then the Blessed One preached the Dharma to Roca, the high official of the Mallas, so that after listening to it, he would believe in the Buddha, the Dharma, and the community. Thereupon Roca, the high official of the Mallas, rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to the Blessed One, “May the Blessed One together with the community of monks assent to my offer of a meal at my house tomorrow.”

11.205世尊以保持沉默的方式同意了尊者阿難的請求。之後，世尊為末羅國高官羅刹宣說了法，使他聽聞後能夠信仰佛陀、法和僧團。隨後，末羅國高官羅刹從座位上起身，將上衣披在一個肩膀上，向世尊做出敬禮手勢，對世尊說道：「願世尊和比丘僧團明天惠允前往我家接受飯食的供養。」

“Roca, I have already been invited by the Mallas of Pāpā.”

「羅刹，我已經被巴巴末羅國人邀請了。」

11.206“May the Blessed One assent, and I will make the Mallas of Pāpā allow this.”

11.206「願世尊應允，我會讓巴巴的末羅國人答應此事。」

“Roca, if the Mallas of Pāpā allow it, I will thus assent to you.”

「羅刹，若巴巴末羅國人允許，我就這樣同意你。」

11.207Thereupon Roca, the high official of the Mallas, bowed low until his forehead touched the Blessed One’s feet, rose from his seat, departed, and went to see the Mallas of Pāpā. When he arrived, he said to the Mallas of Pāpā, “Sirs, [F.48.a] wait for a while. It will not cause difficulty if I first offer a meal to the Blessed One and the community of monks, and later you also offer a meal to them.”

11.207於是末羅國的高官羅刹向世尊低眉彎腰，以額頭觸碰世尊的雙足，然後起身離座，前往見巴巴的末羅國人。抵達後，羅刹對巴巴的末羅國人說道：「各位，請稍候。我先供養飯食給世尊和僧團，隨後各位也供養飯食給他們，這樣不會造成困難。」

11.208“We invited the community of monks headed by the Buddha first,” they replied. “We do not consent to this.”

11.208「我們已經先邀請了以佛陀為首的僧團，」他們回答說，「我們不同意這樣做。」

11.209“If you do not allow this,” he countered, “I will distribute khādyaka and drinks respectively.”

11.209「如果你們不同意的話，」他反駁道，「我將分別供養嚼食和飲品。」

Those who were impious there said, “We do not permit this.”

那些不虔誠的人說：「我們不允許這樣做。」

11.210Those who were pious said, “Sirs, since he, being impious, will give offerings to the community, we will give him permission to do so.” Then they did give him permission.

11.210那些虔誠的人說：「諸位，既然他雖然不虔誠，卻要向僧團供養，我們就允許他這樣做。」於是他們就給了他許可。

11.211He then called together some cooks. “Sirs,” he instructed them, “I will provide every ingredient, so prepare khādyaka with which one would be fully satisfied.” He gave them ingredients including various fragrant materials, and they cooked khādyaka with various fragrances, each serving of which would fully satisfy each person.

11.211他隨後召集了一些廚師。他吩咐他們說：「各位，我會提供所有的食材，你們就準備嚼食，使得每個人都能吃得很飽。」他給了他們包括各種香料在內的食材，他們就用各種香氣製作嚼食，每一份都足以讓每個人吃得很飽。

11.212Thereupon the Mallas of Pāpā prepared a pure and fine meal during the night . . . . The Blessed One sat on the seat prepared for him in front of the community of monks. Then Roca, the high official of the Mallas, began to distribute khādyaka and drinks, but the monks did not eat because of some doubts. The Blessed One said, “You should ask for the donor’s consent.”

11.212於是末羅國巴巴的末羅人在夜間準備了清淨美好的飯食。世尊坐在為他在僧團前面準備的座位上。然後末羅國的高官羅刹開始分配嚼食和飲料，但比丘們因為有些疑慮而沒有進食。世尊說：「你們應該詢問施主的同意。」

11.213The monks asked for the consent of the Mallas of Pāpā. “O noble ones,” they said, “we were deceived by Roca, the high official of the Mallas. Please receive it anyway.”

11.213比丘們向巴巴末羅國人請求同意。他們說：「尊貴的諸位，我們被末羅國的高官羅刹欺騙了。請還是接受供養吧。」

11.214Thereupon Roca, the high official of the Mallas, distributed khādyaka, and the monks were fully satisfied with it. Since the Blessed One had assigned the rewards of the offerings and departed, the food provided by the Mallas of Pāpā was not consumed.

11.214於是末羅國的高官羅刹分配嚼食，比丘們都對它感到滿足。由於世尊已經分配了供養的功德果報並離開，巴巴末羅國人準備的食物沒有被食用。

IV. Doubts

IV. 疑慮

11.215On another day, [F.48.b] when monks went for alms, brahmins and householders said, “O Buddha, please come! O Dharma, please come! O community, please come! Accept this!”

11.215又在另一天，比丘去化緣時，婆羅門及居士說：「世尊，請來！法，請來！僧團，請來！請接受這個！」

11.216The monks did not accept it because of some doubts. The Blessed One told them, “You should ask, ‘Are you giving it to me or the Blessed One, the best of humans?’ If they say, ‘This is for the Blessed One, the best of humans,’ you should not have it for yourselves. But if they say, ‘Our Buddha is none but you,’ you can accept it. You should not have any regrets about this. Likewise, you should ask, ‘Is this for the Dharma, the best of what is free from desire?’ ‘For the community, the best of assemblies?’ . . . .”

11.216比丘們因為有些疑慮而沒有接受。世尊對他們說：「你們應該問『你們是把它供養給我，還是供養給世尊，人中最勝者？』如果他們說『這是供養給世尊，人中最勝者的』，你們就不應該為自己接受。但如果他們說『我們的佛陀就是你』，你們就可以接受它。你們對此不應該有任何悔恨。同樣地，你們應該問『這是供養給法，貪欲之中最勝者？』『供養給僧伽，集會之中最勝者？』......」

V. Foul Foods1184

V. 不淨食

A. A Story of the Present about the Great Peacock Charm

甲、關於大孔雀咒的現在故事

11.217The following took place in Śrāvastī.

11.217這件事發生在舍衛城。

11.218A certain householder invited the community of monks headed by the Buddha to a steam bath. At that time, a venerable one named Svāti, who was young, junior, and in his youth, who had newly gone forth and newly been ordained, newly come into this Dharma and Vinaya, thought, “The Blessed One said, ‘Those who give a little, those who give much, those who give excellent things, those who do labor with pleasure, those who are satisfied with a pure mind‍—all of them share merit.’ So, I will now do labor.” He began to chop wood. Then a poisonous snake emerged from a hole in a rotten piece of wood and bit him on the right big toe. He fainted from the poison, fell on the ground, and foamed at the mouth, his face and eyes distorted.

11.218某位家主邀請以佛陀為首的僧團到浴堂洗澡。當時，有位名叫濕波提的尊者，年紀輕輕，資歷淺薄，正值青年時期，才剛剛出家、才剛剛受戒，才剛剛進入這個法和律。他心想：「世尊說過，『少施者、多施者、施以妙物者、以歡喜心勞動者、以清淨心滿足者——他們全都共享功德。』因此，我現在就要勞動。」於是他開始砍柴。這時，一條有毒的蛇從爛木頭的洞裡竄出來，咬了他的右大腳趾。他被毒液毒倒了，昏迷倒地，口吐白沫，臉部和眼睛扭曲變形。

11.219Brahmins and householders saw him suffering in such pain and asked each other, “Sirs, which householder’s son is this?”

11.219婆羅門及居士看到他如此痛苦地受苦，彼此詢問說：「諸位，這是哪位家主的兒子？」

Some of them answered, “He is So-and-so’s son.”

有人回答說：「他是某某人的兒子。」

11.220They said, “He went forth among those who are helpless, those śramaṇas who are the sons of the Śākyans. [F.49.a] If he had not gone forth, his family would have treated him.”

11.220他們說：「他已經出家，成為那些無依無靠的沙門，也就是釋迦人的兒子。如果他沒有出家，他的家族會為他治療。」

11.221When the monks reported this matter to the Blessed One, the Blessed One said, “Ask a physician what to do and treat him.”

11.221比丘們把這件事報告給世尊，世尊說：「去問醫生應該怎麼做，然後為他治療。」

The monks asked a physician what to do, and he answered, “Noble ones, give him some foul food.”

比丘們請教醫生應該怎麼辦，醫生回答說：「善男子們，給他吃一些不淨食吧。」

11.222When the monks reported this to the Blessed One, the Blessed One said, “You can give it to him if the physician prescribed it.”

11.222比丘們把這件事報告給世尊，世尊說：「如果醫生開了處方，你們就可以給他服用。」

Because the monks did not know what foul food was, they asked the physician. He answered, “Noble ones, since your Teacher, the Blessed One, is omniscient, one who sees everything, he must know.”

因為比丘們不知道什麼是不淨食，他們問醫生。醫生回答說：「諸位尊者，既然你們的師世尊是全知者，能看見一切，他一定知道。」

11.223When the monks reported this matter to the Blessed One, the Blessed One said, “Monks, the types of foul food are as follows: excrement, urine, ash, and soil. Among these, excrement is that of newly born calves. Urine is that of them too. Ash is that of five kinds of trees, namely, kāñcana, kapītaka, aśvattha, udumbara, and nyagrodha. The soil is that which is dug out from a depth of four fingers from the surface of the ground. These are the types of foul food.”

11.223比丘們向世尊報告此事，世尊說：「比丘們，不淨食的種類如下：糞穢、小便、灰燼和土壤。其中，糞穢是新生犢牛的糞便。小便也是牠們的。灰燼是五種樹的灰，即堅木、迦毘陀迦、阿濕縛咤、烏曇跋羅和尼拘陀。土壤是從地面下方四指深度挖出來的土。這些就是不淨食的種類。」

11.224Thereupon the monks gave foul food to the venerable Svāti, but his health did not return. When the monks reported this matter to the Blessed One, the Blessed One said, “Ānanda, can you receive the Great Peacock Charm from me, learn it, protect, guard, and defend the monk Svāti, detoxify the poison, remove the harm, counteract the poison, establish a boundary, and bind the ground?”

11.224於是比丘們給尊者濕波提服用不淨食，但他的身體仍然沒有康復。比丘們將這件事報告給世尊，世尊說：「阿難，你能從我這裡領受大孔雀咒，學習它，保護、守衛比丘濕波提，解除毒害，消除傷害，抵禦毒素，建立邊界，並鎖定大地嗎？」

“May the Blessed One say it. I will do as I hear.” [B60]

「世尊，請說吧。我會按所聽聞的去做。」

11.225Then the Blessed One chanted this Great Peacock Charm: “Homage to the Buddha! [F.49.b] Homage to the Dharma! Homage to the community!

11.225於是世尊誦此大孔雀咒：「敬禮佛陀！敬禮法！敬禮僧伽！

11.226“It is like this: amale vimale nirmale maṅgale hiraṇye hiraṇye garbhe bhadre subhadre samanta­bhadre śrī­bhadre sarvārtha­sādhani paramārtha­sādhani sarvānartha­praśamani sarva­maṅgala­sādhani manasi mānasi mahā­mānasi acyute adbhute atyadbhute mukte mocani mokṣaṇi araje viraje amare amṛte amaraṇi brahme brahmāsvare pūrṇe pūrṇamanorathe mukte jīvante, protect Svāti from all harm, fear, and disease, svāhā !”

11.226「如是：阿嘛勒 毘嘛勒 尼爾嘛勒 嘛跋勒 喜蘭尼耶 喜蘭尼耶 嘎爾巴耶 跋德勒 蘇跋德勒 薩嘛跋德勒 施瑞跋德勒 薩爾瓦爾塔薩德哈尼 巴拉嘛爾塔薩德哈尼 薩爾瓦那爾塔普拉沙瑪尼 薩爾瓦嘛跋勒薩德哈尼 嘛那司 嘛那司 瑪哈嘛那司 阿旃都德 阿德布德 阿提亞德布德 穆克德 莫恰尼 莫克沙尼 阿拉耶 毘剌耶 阿瑪勒 阿密德 阿瑪拉尼 布拉嘛耶 布拉嘛阿斯瓦勒 普爾尼 普爾那瑪諾拉德 穆克德 吉瓦跋德，請保護濕波提免受一切傷害、恐懼和疾病，娑婆訶！」

11.227“Certainly, O Honored One.”

11.227「好的，尊者。」

Thus, the venerable Ānanda received the Great Peacock Charm and gave a blessing to the monk Svāti, so that the poison disappeared and his health returned.

這樣，尊者阿難接受了大孔雀咒，對比丘濕波提進行祝福，使得毒已經消退，他的健康也恢復了。

B. Stories of the Buddha’s Former Lives Related to the Great Peacock Charm

B. 與大孔雀咒相關的佛陀前世故事

11.228The monks, feeling doubtful, asked the Buddha, the Blessed One, the one who severs all doubts, for clarification, saying: “O Blessed One, it is a great wonder that the Blessed One’s Great Peacock Charm is so beneficial and useful.”

11.228比丘們心中生疑，便請求佛陀、世尊、斷除一切疑惑者為他們解釋，說道：「世尊啊，世尊的大孔雀咒如此有益有用，這真是太不可思議了。」

11.229“Listen, monks, how, not only in the present but also in the past, when I was one whose body had descended to an unfortunate state of existence, the Great Peacock Charm, the Queen of Charms, was beneficial and useful.

11.229「比丘們啊，你們要聽好。不僅在現在，過去我曾經身體墮入不幸之有的時候，大孔雀咒，諸咒之王，也同樣是有益而有用的。」

11.230“Monks, there once lived a peacock king named Suvarṇāvabhāsa on the southern slope of the Himalaya, the king of mountains. He gave a blessing to himself with this Great Peacock Charm every morning and spent the day, protected by the blessing, then gave a blessing in the evening and spent the night, protected by the blessing.

11.230「比丘們，從前在喜馬拉雅山南麓住著一隻名叫金色光明的孔雀王。他每天早晨都用這個大孔雀咒給自己祝福，整天受到祝福的保護；到了傍晚又再次給自己祝福，整夜都受到祝福的保護。

11.231“One day, seized by a strong desire, indulging in the objects of desire, eager for them, intoxicated, stultified, and infatuated, he carelessly wandered together with many forest peahens from one park to another, from one garden to another, from one slope of the mountain to another. When he entered a certain mountain cave, he [F.50.a] was caught there by old enemies‍—foes and adversaries‍—watching by a peacock trap for an opportunity. Having fallen into his antagonists’ hands, he fainted but later came to himself and reflected upon this Great Peacock Charm, namely: Amale vimale nirmale maṅgale hiraṇye hiraṇye garbhe bhadre subhadre samanta­bhadre śrībhadre sarvārtha­sādhani paramārtha­sādhani sarvānartha­praśamani sarva­maṅgala­sādhani manasi mānasi mahā­mānasi acyute adbhute atyadbhute mukte mocani mokṣaṇi araje viraje amare amṛte amaraṇi brahme brahmāsvare pūrṇe pūrṇamanorathe mukte jīvante, protect me from every harm, svāhā !

11.231「有一天，他被強烈的貪慾所驅使，沉溺於欲樂的對象，對其渴望，醉心、昏迷、癡迷於中，不加謹慎地與許多林中的孔雀母一起，從一個園林遊蕩到另一個園林，從一個花園遊蕩到另一個花園，從山的一個斜坡遊蕩到另一個斜坡。當他進入某個山洞時，被早已埋伏在孔雀陷阱旁伺機的老敵人──仇敵和對手──捕獲了。落入敵手之後，他昏迷了，但後來又恢復了意識，並思念起了這個大孔雀咒，即：『清淨的、無垢的、無染的、吉祥的、金色的、金色的、胎藏的、端正的、至善的、四方善的、吉祥善的、成就一切目的的、成就究竟義的、息除一切不利的、成就一切吉祥的、心意的、覺識的、大覺識的、不變的、不思議的、極不思議的、解脫的、解救者、解脫者、無垢的、清淨的、無我的、不死的、不死的、梵天、梵天之聲的、圓滿的、圓滿願望的、解脫的、生命的，保護我免受一切傷害，娑婆訶！』」

He then broke the peacock trap and ran away.

他隨即破壞了孔雀陷阱，逃了出去。

11.232“What do you think, monks? The one who was that peacock king Suvarṇāvabhāsa at that time, on that occasion, was indeed me. My Great Peacock Charm was beneficial and useful at that time. And it is beneficial and useful now, too.”

11.232"你們認為怎樣啊，比丘們？那時那個時候的孔雀王金色光明，就是我。我的大孔雀咒在那時是有益且有用的。現在也是有益且有用的。"

“See, O Honored One, how a blessing was given to the monk Svāti with the Blessed One’s charm.”

"瞧啊，尊者，多麼殊勝啊，世尊用這個咒語給比丘濕波提賜予了加持。"

11.233“Listen, monks, how, not only in the present but also in the past, it was so. Monks, once there was a snake charmer in the city of Vārāṇasī. A certain kṣatriya boy was bitten by a snake and died. The snake charmer revived him with this charm.

11.233諸比丘，你們聽著，不僅在現在，過去也是如此。諸比丘，曾經在波羅奈城有一位馭蛇者。某位剎帝利少年被蛇咬傷而死亡。馭蛇者用這個咒語使他復活了。

11.234“What do you think, monks? The one who was that snake charmer at that time, on that occasion, was indeed me. The boy at that time, on that occasion, was indeed the monk Svāti.”

11.234「你們認為怎樣呢，比丘們？那時那個場合做蛇咒師的人，確實就是我。那時那個場合的男孩，確實就是比丘濕波提。」

11.235The Chapter on Medicines is completed.

11.235（結尾）