Chapter Three
第三章
3.1Summary of Contents:
3.1摘要內容：
I. Rājagṛha
I. 王舍城
A. The Disaster of Rājagṛha and Its End
甲、王舍城的災難及其終結
3.2The Buddha, the Blessed One, was once staying in Kalandakanivāpa Bamboo Grove near Rājagṛha.
3.2佛陀世尊曾經住在王舍城附近的竹林精舍。
3.3When Prince Ajātaśatru was enticed by Devadatta to kill his own father, who was a righteous Dharma king, and crown himself king, he began to perform a number of disrespectful acts toward the Blessed One [F.13.b] and set the elephant Dhanapālaka and a fierce dog on the Blessed One in order to kill him.
3.3當阿闍世太子被提婆達多引誘去殺害自己的父親（他是一位正義的法王），並自己登上王位時，他開始對世尊做出許多不尊敬的行為，並放出象財護象和一隻兇惡的狗去襲擊世尊，想要殺害他。
3.4His mother, Vaidehī, told him, “My son, do not perform disrespectful acts toward the Blessed One. Since the buddhas, the blessed ones, are concerned about disrespectful acts, the Blessed One will leave Rājagṛha, which is bound to be a loss for us. Thanks to the Blessed One’s power, the people of the countries of Aṅga and Magadha have been rich and enjoyed themselves.”
3.4他的母親韋提希對他說：「我的兒子，不要對世尊做出不尊敬的行為。因為佛陀和世尊們都關注不尊敬的行為，世尊將會離開王舍城，這對我們來說必然是一個損失。由於世尊的威力，央伽國和摩揭陀國的人民一直都很富裕，生活安樂。」
3.5In an agitated state of mind, he replied, “Will a country where the Blessed One is not staying become ruined and uninhabited?” All his mother’s attempts to stop him were in vain.
3.5阿闍世王心中煩亂，回答說：「世尊不住的國家，難道會變成荒蕪無人的地方嗎？」他母親的一切勸阻都沒有起到作用。
3.6The Blessed One thought, “Since this Prince Ajātaśatru has performed a number of nonmeritorious acts, now is not a good time for me to establish him in rootless faith. Therefore I shall go to Śrāvastī.” Thereupon the Blessed One, with the community of disciples, traveled toward Śrāvastī. In due course, he arrived in Śrāvastī and stayed in Śrāvastī, in the Jetavana, Anāthapiṇḍada’s Park.
3.6世尊心想：「這位阿闍世太子已經造作了許多無功德的行為，現在不是讓他生起無根信的好時機。因此我應該前往舍衛城。」於是世尊與弟子眾一起動身前往舍衛城。經過一段時間的旅程後，世尊抵達舍衛城，住在舍衛城的祇樹給孤獨園中。
3.7Neighboring minor kings heard that since Ajātaśatru had performed disrespectful acts toward the Blessed One, the Blessed One had become concerned about such disrespectful acts, left Rājagṛha, and arrived in Śrāvastī. They thought, “For the time being, that sinful king, after having killed his father who was a righteous Dharma king, is not content and has performed disrespectful acts toward the Blessed One, who is venerated by gods, asuras, and humans. Since the buddhas, the blessed ones, are concerned about disrespectful acts, the Blessed One left Rājagṛha and arrived in Śrāvastī. Therefore, by whatever means, we shall dethrone him.”
3.7鄰近的小王們聽說阿闍世王因為對世尊不恭敬，世尊對此感到憂慮，於是離開王舍城來到舍衛城。他們心想：「目前這個罪惡的國王殺害了自己的父親——那位正直的法王，仍然不滿足，又對受到天神、阿修羅和人類尊敬的世尊不恭敬。由於佛陀對不恭敬的行為感到憂慮，世尊離開了王舍城來到舍衛城。因此，我們無論如何都要推翻他。」
3.8They sent messengers to each other and unified their efforts, prepared an army consisting of four divisions, and set off for Rājagṛha with an elephant division, [F.14.a] a horse division, a chariot division, and an infantry division. They damaged the crops and camped around the city.
3.8他們互相派遣使者，統一力量，準備由四部隊組成的軍隊，率領象隊、馬隊、車隊和步兵隊出發前往王舍城，毀壞莊稼並在城市周圍紮營。
3.9The nāga king Apalāla also damaged other crops by causing hail. Because the five hundred hot springs, fountains, lakes, and ponds had dried up, there was a famine. The rest of the water supply was polluted with poison by the neighboring minor kings. Then, as if throwing ash on the wound of Ajātaśatru, who could not bear his pain and was frightened, nonhuman beings took the opportunity to cause an epidemic, and then funeral biers jostled with one another. King Ajātaśatru, his mind confused by the hundreds of losses, was plunged into grief, resting his cheek on his hand. Vaidehī asked him, “My son, why are you plunged into grief?”
3.9龍王阿波羅羅也以冰雹摧毀其他莊稼。因為五百處溫泉、噴泉、湖泊和水池都乾枯了，造成了飢荒。其餘的水源被相鄰小王們用毒污染了。接著，彷彿是把灰燼撒在了無法忍受痛苦、驚恐萬分的阿闍世王的傷口上，非人類的存在趁機製造了疫病，葬禮的靈車相互碰撞。阿闍世王因為數百次的損失而心智混亂，陷入了悲傷之中，用手托著臉頰靠著。韋提希問他說：「我的兒子，你為什麼陷入了悲傷之中呢？」
3.10“Mother, I have suffered hundreds of losses.”
3.10「母親，我已經遭受了數百種損失。」
“My son, did I not once tell you, ‘Do not perform disrespectful acts toward the Blessed One. [B26] Since the buddhas, the blessed ones, are concerned about disrespectful acts, the Blessed One will leave Rājagṛha, which is bound to be a loss for us’? That’s why!”
"兒子，我之前沒有告訴過你嗎？'不要對世尊做出不恭敬的行為。因為佛陀們、世尊們都關切不恭敬的行為，世尊將會離開王舍城，這對我們來說必然是一種損失。'就是因為這樣啊！"
3.11“Mother, what should I do about it?”
3.11"母親，我該怎麼辦呢？"
“My son, beg the Blessed One for forgiveness.”
「我的兒子，你要向世尊懇求原諒。」
3.12“Mother, I cannot go into the presence of the Blessed One.”
3.12「母親，我無法去見世尊。」
“My son, have you not heard that the buddhas, the blessed ones, accept being cut by an adze and being anointed with sandal paste as the same, and have abandoned anger and attachment? If one cut the Blessed One’s arm with an adze and anointed his other arm with gośīrṣacandana, the Blessed One would feel neither attachment nor anger toward him.”
「我的兒子，你沒有聽說過嗎？諸佛陀、諸世尊都把被斧頭砍傷和被檀香膏塗抹看作一樣，已經放棄了瞋恨和取著。如果有人用斧頭砍世尊的一條手臂，再用牛頭栴檀塗抹他的另一條手臂，世尊既不會對他產生取著，也不會產生瞋恨。」
3.13Then King Ajātaśatru, son of Vaidehī, [F.14.b] ordered a man, “Go now to the Blessed One. When you arrive, bow low on my behalf until your forehead touches the Blessed One’s feet, and ask if the Blessed One is free from trouble, free from illness, in good physical condition, healthy, without any trouble, and living in vigor and comfort. Then say, ‘Honored One, this is a message from Ajātaśatru, the king of Magadha, son of Vaidehī: “Honored One, though there is a bad son, there is no bad father. So, may the Blessed One have compassion and come to Rājagṛha. If the Blessed One does not come, the city of Rājagṛha will soon be uninhabited, retaining only its name.” ’ ”
3.13那時，韋提希之子阿闍世王命令一個人說：「你現在就去見世尊。到了之後，代我向世尊的雙足頂禮，額頭觸地，然後問世尊是否遠離煩惱、遠離疾病、身體安康、健康無恙、沒有任何困擾，並且安住在精進和快樂中。然後說，『尊者，這是摩揭陀國王、韋提希之子阿闍世王的問候。尊者啊，雖然有不肖之子，但沒有不肖之父。所以，願世尊生起慈悲心，來到王舍城。如果世尊不來，王舍城很快就會變成無人居住的地方，只剩下城名而已。』」」
“Certainly, Your Majesty,” replied the man to Ajātaśatru, the king of Magadha, and departed.
「是的，大王，」那個人對摩揭陀王阿闍世王回答道，然後離開了。
3.14The man in due course arrived in Śrāvastī and went to the Blessed One. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, the man said to the Blessed One, “Honored One, King Ajātaśatru, son of Vaidehī, bows low until his forehead touches the Blessed One’s feet, and asks if the Blessed One is free from trouble, free from illness … and living in vigor and comfort.”
3.14這個人即刻前往舍衛城，來到世尊面前。他到達後，低眉頷首，額頭觸及世尊的雙足，然後坐在一旁。坐定後，這個人對世尊說道：「尊者，韋提希之子阿闍世王低眉頷首，額頭觸及世尊的雙足，並問候世尊是否遠離煩惱、遠離疾病……以及是否精進安樂。」
“I hope you and Ajātaśatru, the king of Magadha, son of Vaidehī, are living in comfort, too.”
「希望你和摩揭陀國王阿闍世王、韋提希的兒子也生活得很舒適。」
3.15“Honored One, this is a message from Ajātaśatru, the king of Magadha, son of Vaidehī: ‘Honored One, though there is a bad son, there is no bad father. So, may the Blessed One have compassion and come to Rājagṛha. If the Blessed One does not come, the city of Rājagṛha will soon be uninhabited, retaining only its name.’ ”
3.15「尊者，這是摩揭陀王、韋提希之子阿闍世王的話語：『尊者，雖然有不肖之子，卻沒有不肖之父。因此，願世尊以慈悲心來到王舍城。若世尊不來，王舍城這座城市將很快變得無人居住，只留下其名字而已。』」
3.16The Blessed One assented to the man by remaining silent. Then the man, knowing that the Blessed One had assented by remaining silent, [F.15.a] departed from the Blessed One’s presence.
3.16世尊以保持沉默的方式同意了那個人。那個人知道世尊已經通過沉默表示同意後，就從世尊面前告辭了。
3.17Thereafter the Blessed One stayed in Śrāvastī as long as he wished, and then traveled toward Rājagṛha with the community of disciples. In due course, he arrived in the country of Magadha.
3.17此後，世尊在舍衛城停留了他想停留的時間，然後與弟子眾一起向王舍城出發。在適當的時候，他抵達了摩揭陀國。
3.18By the power of the Blessed One, the gods who send wind dried up the waters that had been polluted with poison. The gods who bring rain filled the land with water of the eight good qualities. The gods brought rain. The gods who have faith in the Buddha expelled the nonhuman beings from Rājagṛha and the epidemic ceased. When the neighboring minor kings heard that the Blessed One had come, they ended their siege of the city and left. Merchants displayed their merchandise. Each craftsman began to work. Merchants and caravan leaders living in each country began to enter Rājagṛha bringing their merchandise. The harvest became abundant. The great state of the Blessed One was proclaimed in wide streets, in small streets, at three-forked roads, and at crossroads. Non-Buddhist ascetics became timid. People were very pleased.
3.18藉著世尊的威力，掌管風的天神將被毒污染的水乾涸了。帶來雨水的天神用具有八種美好特質的水充滿大地。天神降下雨水。信奉佛陀的天神將非人類的生靈從王舍城驅逐出去，瘟疫也停止了。當鄰近的小王聽說世尊已經來臨時，他們結束了對城市的包圍並離開了。商人展示他們的商品。每位工匠都開始工作。住在各地的商人和商隊首領開始進入王舍城帶來他們的商品。收成變得豐富。世尊的偉大威德在寬闊的街道上、狹窄的街道上、三岔路口和十字路口宣揚開來。外道沙門感到害怕。人們非常歡喜。
3.19When Ajātaśatru, the king of Magadha, son of Vaidehī, heard that the Blessed One had come to the country of Magadha, he was pleased, he rejoiced, he was very pleased, he was highly pleased, and he felt happy. He instructed his ministers, “Sirs, today decorate the road for three and a half yojanas and beautify the cities for the sake of the Blessed One. In the whole city of Rājagṛha, remove the stones, pebbles, and gravel, sprinkle sandalwood water, and hang many silk tassels. Set out sweet-smelling censers [F.15.b] and set up parasols and banners. At various intervals make beautiful houses of flowers.”
3.19摩揭陀國王、韋提希之子阿闍世王聽聞世尊已經來到摩揭陀國，他感到歡喜，他為此欣悅，他非常高興，他極其愉悅，他內心喜樂。他命令他的大臣們說：「各位先生，今天你們要為了世尊裝飾三由旬半的道路，把各座城市裝扮得更加美麗。在整個王舍城中，要清除石頭、小石子和砂礫，灑上栴檀香水，懸掛許多絲綢纓穗。擺設香氣怡人的香爐，豎立傘蓋和旗幡。在各個地點建造美麗的花房。」
3.20“Certainly, Your Majesty,” replied the ministers to Ajātaśatru, the king of Magadha, son of Vaidehī, and they completed everything thoroughly.
3.20「遵命，大王！」摩揭陀國王韋提希之子阿闍世王的大臣們如此回應，隨後他們將一切都完成得十分妥當。
3.21Then Ajātaśatru, the king of Magadha, son of Vaidehī, with the majesty of a great king and the power of a great king, went to meet the Blessed One by himself along with his army of four divisions.
3.21接著，摩揭陀王阿闍世王、韋提希之子，具有大王的威嚴和大王的力量，親自率領著四部隊的軍隊前去迎接世尊。
3.22Then the Blessed One, who was self-controlled and followed by a self-controlled assembly, who was calm and followed by a calm assembly, who was peaceful and followed by a peaceful assembly, who was excellently self-controlled and followed by an excellently self-controlled assembly, who was an arhat and followed by an assembly of arhats, who was free from desire and followed by an assembly free from desire, who was beautiful and followed by a beautiful assembly, like a bull surrounded by bullocks, like an elephant surrounded by young elephants, like a lion surrounded by a pride of beasts, like a king of haṃsas surrounded by a flock of haṃsas, like a garuḍa surrounded by a flock of birds, like a brahmin surrounded by a group of his disciples, like an excellent physician surrounded by a group of patients, like a hero surrounded by a group of soldiers, like a guide surrounded by a group of visitors, like a caravan leader surrounded by a group of merchants, like a guild head surrounded by his kinsmen, like a minor king surrounded by a group of his ministers, like a wheel-turning king surrounded by his thousand sons, like the moon surrounded by the group of lunar mansions, like the sun surrounded by a thousand lights, like Dhṛtarāṣṭra surrounded by a group of gandharvas, like Virūḍhaka surrounded by a group of kumbhāṇḍas, like Virūpākṣa surrounded by a group of nāgas, like Vaiśravaṇa surrounded by a group of yakṣas, like Vemacitra surrounded by a group of asuras, like Śakra surrounded by the group of Thirty-Three Gods, [F.16.a] like Brahmā surrounded by a group of gods attendant on Brahmā, like the immovable ocean, like a rain cloud, like the best of elephants free from rutting, exhibiting an undisturbed manner and behavior because his senses were completely restrained, fully ornamented with the thirty-two marks of a great man, illuminated by the eighty minor marks, ornamented with a fathom-wide halo, beautiful like a moving mountain of jewels with a radiance surpassing a thousand suns, and having the ten powers, four types of self-confidence, three unshared applications of mindfulness, and great compassion, arrived at the city of Rājagṛha followed by a large community of monks, Ajātaśatru the king of Magadha and son of Vaidehī, and hundreds of thousands of gods.
3.22然後世尊自制而追隨自制的僧團，寧靜而追隨寧靜的僧團，安和而追隨安和的僧團，極善自制而追隨極善自制的僧團，是阿羅漢而追隨阿羅漢的僧團，無貪而追隨無貪的僧團，端莊而追隨端莊的僧團，猶如公牛為小牛所圍繞，如大象為小象所圍繞，如獅子為獸群所圍繞，如天鵝王為天鵝群所圍繞，如迦樓羅為鳥群所圍繞，如婆羅門為弟子群所圍繞，如良醫為患者群所圍繞，如英雄為士兵群所圍繞，如導師為遊客群所圍繞，如商隊首領為商人群所圍繞，如行會首領為親眷所圍繞，如小王為大臣群所圍繞，如轉輪聖王為千位王子所圍繞，如月亮為月宿群所圍繞，如太陽為千般光明所圍繞，如持國天王為乾闥婆群所圍繞，如增長天王為鬼子母群所圍繞，如廣目天王為龍群所圍繞，如多聞天王為夜叉群所圍繞，如毗摩質多羅為阿修羅群所圍繞，如帝釋天為三十三天群所圍繞，如梵天為梵天侍從神群所圍繞，如不動的大海，如雨雲，如無情慾的最殊勝象，表現出因感官完全調伏而來的不擾動的儀態舉止，以三十二相圓滿莊嚴，以八十隨形好光耀照人，以一肘寬的光輪裝飾，美妙如流動的珠寶山，光輝超越千日，具足十力、四無所畏、三念住和大悲，來到了王舍城，身邊追隨著廣大的比丘僧團、摩揭陀王阿闍世及其母韋提希，以及數百千天神。
3.23At the moment the Blessed One entered Rājagṛha and, with a specific intention, placed his right foot on the threshold of the city gate, the great earth quaked in six ways. This great earth quaked, quaked furiously, and quaked absolutely furiously. It roared, roared furiously, and roared absolutely furiously. When the eastern side rose, the western side sank. When the western side rose, the eastern side sank. When the southern side rose, the northern side sank. When the northern side rose, the southern side sank. When the periphery rose, the middle sank. When the middle rose, the periphery sank. This whole world, along with the interstices between the worlds, was illuminated by a huge light. Gods beat drums in the air. Gods in the sky scattered divine flowers such as utpala, padma, kumuda, and puṇḍarīka; agaru powder, tagara powder, and powder from the tamāla leaf; divine mandārava flowers; [F.16.b] and garments. When the Blessed One came to the city, these wonders occurred. In addition, narrow places became wide, low places rose, and high places sank; elephants roared, horses roared, and bulls also roared; various musical instruments in houses sounded of their own accord without being struck; blind people could see, deaf people could hear, mute people could speak, and those who had other imperfect faculties gained the perfection of each faculty; and the drunk became sober, those who had taken poison recovered from the effect of the poison, those who were angry with each other became friendly, pregnant women bore their children safely, those who had been confined in prison were freed, and those who lacked property obtained property.
3.23世尊進入王舍城的那一刻，以特定的意願將右腳踏在城門的門檻上，大地震動了六種方式。大地震動、猛烈震動、絕對猛烈震動。大地咆哮、猛烈咆哮、絕對猛烈咆哮。東邊升起時，西邊下沉。西邊升起時，東邊下沉。南邊升起時，北邊下沉。北邊升起時，南邊下沉。邊緣升起時，中心下沉。中心升起時，邊緣下沉。整個世界，連同世界之間的空隙，都被巨大的光芒照亮。天神在空中敲響鼓樂。天空中的天神散落神聖的花朵，如優曇缽羅花、蓮花、拘牟陀花和大白蓮花；阿伽盧香粉、多伽羅香粉和黑樹葉粉末；神聖的曼陀羅華；以及衣服。世尊來到城裡時，這些奇蹟發生了。此外，狹窄的地方變得寬闊，低窪的地方升高，高聳的地方下沉；大象吼叫，馬吼叫，牛也吼叫；房屋裡的各種樂器自動發聲，無需被敲擊；盲人能看見，聾人能聽見，啞人能說話，那些有其他不完美感官的人獲得了各個感官的圓滿；醉漢變得清醒，服了毒的人從毒的影響中恢復過來，互相生氣的人變成了友善的，懷孕的婦女安全地生下了孩子，被監禁在獄中的人被釋放了，缺乏財產的人獲得了財產。
3.24Having seen such prosperity, a lay brother spoke this verse:
3.24看到這樣的繁榮景象，一位優婆塞說出了這樣的偈頌：
3.25Thereupon the Blessed One entered Rājagṛha and relieved the people. He then left Rājagṛha and entered the Bamboo Grove.
3.25於是世尊進入王舍城，救濟了人民。然後世尊離開王舍城，進入竹林。
3.26Then Ajātaśatru, the king of Magadha, son of Vaidehī, went to the Blessed One. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted Ajātaśatru, the king of Magadha, son of Vaidehī, [F.17.a] and was then silent. Ajātaśatru, the king of Magadha, son of Vaidehī, then praised and rejoiced in the words of the Blessed One. He 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 the requisites for three months, namely, robes, almsfood, bedding and seats, and medicines for the sick.”
3.26其後，摩揭陀王韋提希子阿闍世王前往世尊處。到達後，他頭頂禮敬世尊的雙足，然後退坐一旁。當他坐定後，世尊以符合法的談話對摩揭陀王韋提希子阿闍世王進行教導、啟發、鼓勵和使其歡喜，然後保持沉默。摩揭陀王韋提希子阿闍世王隨後讚歎並歡喜世尊的言語。他從座位起身，將上衣搭在一肩，向世尊作敬禮手勢，並對世尊說：「願世尊與僧團同意我三個月供養四事供養的請求，即衣服、飲食、臥具與座，以及湯藥。」
3.27The Blessed One gave his assent to Ajātaśatru, the king of Magadha, son of Vaidehī, by remaining silent. Then Ajātaśatru, the king of Magadha, son of Vaidehī, knowing that the Blessed One had assented by remaining silent, bowed low until his forehead touched the Blessed One’s feet, rose from his seat, and departed. The Blessed One with the community of monks was then provided by Ajātaśatru, the king of Magadha, son of Vaidehī, with the requisites, namely, robes, almsfood, bedding and seats, and medicines for the sick, for three months.
3.27世尊以保持沉默的方式同意了摩揭陀王韋提希之子阿闍世王。那時摩揭陀王韋提希之子阿闍世王知道世尊以保持沉默的方式同意了，他叩頭禮拜世尊的雙足，從座位上起身，然後離去。世尊與僧團隨後由摩揭陀王韋提希之子阿闍世王在三個月期間提供四事供養，即衣服、飲食、臥具與座椅，以及湯藥。
B. The Epidemic in Vaiśālī126
B. 毘舍離的疫病126
3.28After that, the epidemic was eradicated by the gods who had faith in the Buddha; it left Rājagṛha but appeared in a place named Guṃjika . When it entered Vaiśālī, the people of Vaiśālī suffered from the epidemic and funeral biers jostled one another.
3.28之後，信奉佛陀的天神消滅了疫病；疫病離開了王舍城，卻出現在一個叫貢迦的地方。當疫病進入毘舍離時，毘舍離人民飽受疫病困擾，喪車相互擁擠。
3.29There was a brahmin in Vaiśālī named Tomara, who was the chief priest of the country. In a dream, a god living in Vaiśālī said:
3.29毘舍離城有一位婆羅門名叫多摩羅，他是這個國家的大祭司。在一個夢裡，住在毘舍離的一位天神說道：
3.31After the night had passed, Tomara said to the people of the Licchavi clan in Vaiśālī, “Sirs, I dreamed such-and-such a dream.”
3.31夜晚過去後，多摩羅婆羅門對毘舍離的離車族人說：「諸位，我做了這樣的夢。」
3.32“Sirs, what should we do about it?” they wondered. “Whom shall we send as a messenger to the Blessed One?” They conferred with each other and said, “This chief priest Tomara is himself capable in everything and he loves us. We shall send him.” They said to him, “Go to the Blessed One. When you have arrived, bow low on our behalf until your forehead touches the Blessed One’s feet, and then ask if the Blessed One is free from trouble, free from illness . . . . Then say, ‘Honored One, this is a message from the people of Vaiśālī: “May the Blessed One come to Vaiśālī. If the Blessed One does not come to Vaiśālī, Vaiśālī will soon be uninhabited, retaining only its name.’ ”
3.32「諸位，我們應該怎麼辦呢？」他們想著，「我們應該派誰去做使者，去見世尊呢？」他們彼此商量後說，「這位大祭司多摩羅婆羅門本身在各方面都很有能力，而且他慈愛我們。我們就派他去吧。」他們對他說，「去見世尊。到了以後，代表我們向世尊叩頭禮拜，直到你的額頭觸及世尊的雙足，然後問世尊是否身體安康，是否沒有疾病……之後說，『尊者，這是毘舍離人民的話：「懇請世尊來毘舍離。如果世尊不來毘舍離，毘舍離很快就會變成荒蕪無人之地，只保留著這個名字而已。」』」
3.33“Sirs,” he said, “since Ajātaśatru, the king of Magadha, son of Vaidehī, has sought to do harm to you and been your enemy for many years, I am afraid he may do harm to me.”
3.33「諸位，」他說，「由於摩揭陀國王阿闍世王，乃是韋提希之子，他一直想傷害你們，多年來都是你們的仇敵，我擔心他也可能對我造成傷害。」
3.34They answered with this verse:
3.34他們用偈頌回答：
3.35Thereupon the chief priest Tomara performed various rituals that bring good fortune, blessings, and well-being, and in due course arrived in Rājagṛha. After he was fully rested, he went to the Blessed One. When he arrived, face to face with the Blessed One, he made plenty of pleasant and joyful conversation, and then sat down to one side. When he had sat down to one side, the chief priest Tomara [F.18.a] said to the Blessed One, “O Gautama, the people of Vaiśālī bow low until their foreheads touch the Blessed One’s feet, and ask if the Blessed One is free from trouble, free from illness, in good physical condition, healthy, having no trouble, and living in vigor and comfort.”
3.35於是大祭司多摩羅婆羅門進行了各種帶來好運、祝福和安樂的儀式，隨後抵達王舍城。他充分休息後，便前往世尊那裡。到達後，他面對面地見到世尊，進行了許多令人愉悅和歡樂的談話，然後在一旁坐下。大祭司多摩羅婆羅門坐下後，對世尊說：「喬達摩啊，毘舍離的人民伏身至額頭觸地禮敬世尊的雙足，並詢問世尊是否遠離煩惱、遠離疾病、身體安康、健康無虞、沒有困難，並且具足精進和安樂。」
3.36“Tomara, I hope you and the people of Vaiśālī are living in comfort, too.”
3.36「多摩羅，我希望你和毘舍離的人民也都生活安康。」
“O Gautama, this is a message from the people of Vaiśālī: ‘May the Blessed One come to Vaiśālī. If the Blessed One does not come to Vaiśālī, Vaiśālī will soon be uninhabited, retaining only its name.’ ”
「喬達摩啊，這是毘舍離人民帶來的訊息：『祈願世尊來到毘舍離。如果世尊不來毘舍離，毘舍離很快就會變得荒無人煙，只留下一個名字而已。』」
3.37“Tomara,” replied the Blessed One, “together with the community of disciples, I am being provided with all the requisites for three months by Ajātaśatru, the king of Magadha, son of Vaidehī. So, ask the king for permission. If the king permits it, I shall go as you have asked.”
3.37世尊回答說：「多摩羅婆羅門，我和弟子眾正在接受阿闍世王——韋提希之子、摩揭陀國王——三個月的四事供養。所以，你去向國王請求許可。如果國王允許，我就會按照你的請求前往毘舍離。」
3.38Tomara sent a message to the people of Vaiśālī that the Blessed One had spoken thus. The people of Vaiśālī returned a message: “Then you should go to Ajātaśatru, the king of Magadha, son of Vaidehī. When you arrive, ask on our behalf if Ajātaśatru, the king of Magadha, son of Vaidehī is free from trouble, free from illness, in good physical condition, healthy, having no trouble, and living in vigor and comfort. Then say this: ‘Your Majesty, please permit the Blessed One to come to Vaiśālī. If Your Majesty does not permit it, Vaiśālī will soon be uninhabited, retaining only its name.’ ”
3.38多摩羅婆羅門將世尊的話傳送給毘舍離的人民。毘舍離的人民回覆說：「那麼你應該去見摩揭陀王、韋提希之子阿闍世王。當你到達時，請代我們詢問阿闍世王是否遠離了煩惱，遠離了疾病，身體狀況良好，健康，沒有困擾，並且具有精進心和安樂。然後說這些話：『大王啊，請允許世尊前往毘舍離。如果大王不允許，毘舍離不久就會變成無人居住的地方，只是保留著名字而已。』」
3.39Then the chief priest Tomara asked himself, “Should I first contact the king, or his ministers?” [F.18.b] He thought, “Some people say, ‘Do not make contact directly. You should contact those who help you contact the person.’ In short, I should contact the ministers.”
3.39然後大祭司多摩羅婆羅門自己思考：「我應該先與國王接觸，還是與大臣們接觸？」他心想：「有些人說『不要直接接觸，你應該先接觸幫助你接觸那個人的人。』簡而言之，我應該與大臣們接觸。」
3.40And so he did try to contact the ministers. The ministers then inquired of him, “O Chief Priest, for what business have you come?”
3.40於是他就去接觸那些大臣。大臣們隨後問他說：「大祭司啊，你來到此處有什麼公務？」
“Sirs,” he replied, “I came to ask His Majesty a favor for the Blessed One. Please help me.”
「各位大人，」他回答道，「我來是要為世尊向陛下請求一個恩惠。請各位幫助我。」
“Certainly. Come when we call you,” they said.
「好的，我們召喚你時，你就來吧，」他們說。
3.41Thereupon they found an appropriate time and called him. The chief priest Tomara then went to Ajātaśatru, the king of Magadha, son of Vaidehī. When he arrived, he wished Ajātaśatru, the king of Magadha, son of Vaidehī, victory and long life and sat to one side. When he had sat to one side, the chief priest Tomara said to Ajātaśatru, the king of Magadha, son of Vaidehī, “Your Majesty, the people of Vaiśālī ask whether Your Majesty is free from trouble . . . .”
3.41於是他們找到適當的時機並召喚他。大祭司多摩羅婆羅門前往摩揭陀王阿闍世王（韋提希之子）。到達後，他祝願摩揭陀王阿闍世王（韋提希之子）勝利長壽，並坐在一旁。坐下後，大祭司多摩羅婆羅門對摩揭陀王阿闍世王（韋提希之子）說：「大王，毘舍離的人民詢問您是否遠離煩惱……」
3.42“Tomara, I hope you and the people of Vaiśālī are living in comfort, too.”
3.42"多摩羅，希望你和毘舍離的人民也都安樂。"
“Your Majesty, this is a message from the people of Vaiśālī: ‘Your Majesty, please permit the Blessed One to come to Vaiśālī. If Your Majesty does not permit it, Vaiśālī will soon be uninhabited, retaining only its name.’”
「大王，這是毘舍離人民的訊息：『大王，請允許世尊前來毘舍離。如果大王不允許，毘舍離將很快變成無人居住的地方，只留下名字而已。』」
3.43“Tomara,” said the king, “I have long thought, ‘Oh, why shouldn’t the land of Vaiśālī become uninhabited?’ If the land of Vaiśālī becomes uninhabited, it will happen that I obtain without difficulty the very thing for which I have hoped.”
3.43「多摩羅婆羅門，」國王說，「我長久以來一直尋思：『啊，毘舍離這片土地為什麼不應該變得無人居住呢？』如果毘舍離這片土地變得無人居住，我就能輕易獲得我一直以來所希望的東西。」
3.44When the king had spoken thus, Tomara departed. The ministers [F.19.a] said, “Your Majesty, does the Blessed One abandon any living being?”
3.44國王說完這番話後，多摩羅婆羅門就離開了。大臣們說：「陛下，世尊會捨棄任何有情眾生嗎？」
“No, sirs, he does not.”
「不，諸位大臣，他不會。」
3.45“Then Your Majesty is performing a disrespectful act toward the Blessed One. Whether Your Majesty permits the Blessed One or not, the Blessed One will go out of compassion for the beings in Vaiśālī.”
3.45「那麼大王就是在對世尊不敬。無論大王是否同意，世尊都會因為對毘舍離的眾生的慈悲而前往。」
“Sirs, I did not know that,” said the king. “Call Tomara back, then.”
國王說：「諸位大臣，我不知道這一點。請把多摩羅婆羅門叫回來吧。」
3.46They called Tomara back and the king said to him, “Tomara, I promise I will permit the Blessed One to go. I will permit this if the people of Vaiśālī venerate and serve the Blessed One as I do.”
3.46他們召回多摩羅，國王對他說：「多摩羅，我承諾我會允許世尊前往。如果毘舍離的人民像我一樣恭敬供養世尊，我就允許這件事。」
Tomara then sent a message to the people of Vaiśālī: “The king has spoken thus.”
多摩羅隨後向毘舍離的民眾傳達了訊息：「國王如此說道。」
3.47The people said, “While the king has venerated and served the Blessed One only by himself, why would we, who are many, not do so?” They sent a message back: “Ask the Blessed One to come, and we will venerate and serve the Blessed One as a noble one more beautifully than the king did.” Tomara then informed the king of this.
3.47人民說道：「國王獨自一人恭敬侍奉世尊，我們人數眾多，為什麼不能這樣做呢？」他們回傳信息說：「請世尊前來，我們將比國王更美好地恭敬侍奉世尊，如同侍奉一位高貴的人。」多摩羅隨後將此事通知了國王。
3.48Thereupon Ajātaśatru, the king of Magadha, son of Vaidehī, went to the Blessed One. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, Ajātaśatru, the king of Magadha, son of Vaidehī, said to the Blessed One, “Honored One, I wish to provide the Blessed One together with the community of monks with the requisites, namely, robes, almsfood, bedding and seats, and medicines for the sick, throughout my life, [F.19.b] but the Blessed One will not permit it out of compassion for other beings. May the Blessed One then assent to my offer of a meal.”
3.48其時，摩揭陀王阿闍世王韋提希之子來到世尊處。到達後，他俯身觸禮世尊的雙足，然後坐在一旁。坐下後，摩揭陀王阿闍世王韋提希之子對世尊說：「尊者，我希望能向世尊與僧團提供四事供養，即衣服、飲食、臥具、座位和湯藥，終我一生。然而世尊出於對其他眾生的慈悲，不願允許。願世尊能接受我提供的飯食。」
3.49The Blessed One assented to Ajātaśatru, the king of Magadha, son of Vaidehī, by remaining silent. Ajātaśatru, the king of Magadha, son of Vaidehī, knowing that the Blessed One had assented by remaining silent, rose from his seat, bowed low until his forehead touched the Blessed One’s feet, and departed.
3.49世尊對摩揭陀王韋提希之子阿闍世王沉默以示同意。摩揭陀王韋提希之子阿闍世王知道世尊已經沉默同意，便從座位上起身，低眉順眼直到額頭觸及世尊的腳，然後離開了。
3.50Thereupon Ajātaśatru, the king of Magadha, son of Vaidehī, prepared a pure and fine meal during the night. The next morning he let the Blessed One know the time by messenger: “Honored One, the time has arrived. May the Blessed One know that the meal is ready.”
3.50阿闍世王、摩揭陀國王、韋提希之子於是在夜間準備了清淨美好的飲食。到了早上，他派使者通知世尊時間到了，說道：「尊者，時間已經到了。願世尊知道飲食已經準備好了。」
3.51Knowing that the Blessed One had finished his meal and washed his hands and his bowl, the king held a golden pitcher and asked the Blessed One a favor: “Honored One, the Blessed One has converted a lot of wicked nāgas and wicked yakṣas. Honored One, this nāga king Apalāla has, for a long time, been hostile toward us who are not hostile, adversarial toward us who are not adversarial, and injurious to us who have not been injurious, and he wasted our crops that had just grown. May the Blessed One have compassion and excellently convert the nāga king Apalāla.”
3.51阿闍世王知道世尊已經吃完飯、洗淨雙手和缽，便拿著金製水瓶，向世尊請求恩惠，說道："尊者，世尊已經教化了許多邪惡的龍和邪惡的夜叉。尊者，這位龍王阿波羅羅很久以來一直對我們這些沒有敵意的人懷有敵意，對我們這些沒有對抗的人進行對抗，對我們這些沒有傷害他的人造成傷害，並且毀壞了我們剛剛成長的莊稼。願世尊慈悲為懷，妙善地教化龍王阿波羅羅。"
3.52The Blessed One assented to Ajātaśatru, the king of Magadha, son of Vaidehī, by remaining silent. Thereupon the Blessed One assigned the rewards of the offerings to Ajātaśatru, the king of Magadha, son of Vaidehī, and departed. When he arrived at the monastery, the Blessed One sat on the seat prepared for him in front of the community of monks. When he had sat down, the Blessed One said to the venerable Ānanda, “Ānanda, let us go to convert the nāga king [F.20.a] Apalāla in the northern region. There are five advantages of the northern region. What are the five? There are abundant flowers; there are abundant fruits; there is abundant water; there is sufficient almsfood; and there are honest people.” When he had said this, the Blessed One entered the monastery to go into seclusion.
3.52世尊以沉默同意了摩揭陀王韋提希之子阿闍世王。於是世尊將供養的果報分配給摩揭陀王韋提希之子阿闍世王，然後離開了。當世尊到達僧院時，坐在僧團前為他準備好的座位上。坐下後，世尊對尊者阿難說：「阿難，我們一起去北方地區度化龍王阿波羅羅龍王吧。北方地區有五種優點。是哪五種呢？那裡花卉繁茂；那裡果實豐富；那裡水源充足；那裡飲食充分；那裡人民誠實。」說完這些話後，世尊進入僧院靜坐。
3.53Thereupon Ajātaśatru, the king of Magadha, son of Vaidehī, ordered that the road from Rājagṛha to the Ganges and the cities in the country of Magadha all be cleaned: all the stones, pebbles, and gravel be removed; sandalwood water be sprinkled; sweet-smelling censers be set out; many silk tassels be hung; and at various intervals beautiful houses made of flowers be prepared. The people of the Licchavi clan in Vaiśālī had the road from the Ganges to Vaiśālī and the cities cleaned more beautifully than he did.
3.53於是摩揭陀王韋提希之子阿闍世王命令從王舍城到恆河以及摩揭陀國內的各個城市的道路都要清掃乾淨：所有的石頭、碎石和砂礫都要清除；灑上栴檀香水；擺放許多芳香的香爐；懸掛許多絲製的繒帶；並在各處準備了許多用鮮花製成的美麗樓閣。毘舍離的利奢毘族人民將從恆河到毘舍離的道路以及各個城市清掃得比他更加華麗。
3.54Then in the evening the Blessed One arose from his seclusion and said to the venerable Ānanda, “Ānanda, let us go to Nālandā.”
3.54到了傍晚，世尊從靜坐中起身，對尊者阿難說："阿難，我們一起去那爛陀吧。"
“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.
"好的，世尊。"尊者阿難對世尊回答道。
II. Nālandā131
二、那爛陀
3.55Thereupon the Blessed One, traveling through the country of Magadha, arrived in Nālandā, and stayed in a mango forest named Prāvārika near Nālandā.
3.55於是世尊遊經摩揭陀國，抵達那爛陀，住在那爛陀附近名叫普利婆利迦的芒果林中。
3.56At that time, there lived a wandering mendicant named Reed Merchant, who was old, aged, elderly—a hundred and twenty years old. He was treated with honor, looked up to, esteemed, venerated, and paid homage to as a worthy man. Now, a god who had once been a friend, companion, relative, and relation of the wandering mendicant Reed Merchant thought, “If I say to the wandering mendicant Reed Merchant, [F.20.b] ‘O ṛṣi, lead now the pure life in the presence of the Blessed One,’ he will never listen to me. Now I will go to him and make him ponder some questions.”
3.56當時有一位名叫蘆荻商人的遊行修士，年紀已很大，年邁而衰老，已有一百二十歲。他受到尊敬，被人仰慕、尊重、恭敬，人們向他敬禮，視他為一位有德行的人。有一位曾經是蘆荻商人的朋友、伴侶、親戚和關係者的天神心想：「如果我對蘆荻商人說：『仙人啊，你現在應該在世尊的面前修習梵行。』他絕不會聽我的。現在我應該去見他，讓他思考一些問題。」
3.57The god then went to the wandering mendicant Reed Merchant. When he arrived, he said to the wandering mendicant Reed Merchant, “O ṛṣi, now accept and ponder these questions from me: How should you recognize a person who pretends to be a friend while he is not in fact a friend? How should you know a friend who loves you as much as himself? For the sake of what should you enter into renunciation? How should you attain freedom from illness? O ṛṣi, hold these questions in your mind, and if someone answers them and thereby pleases you, you should lead the pure life in the presence of that person.” He then disappeared from there.
3.57天神隨後來到那位流浪苦行者蘆荻商人的面前。他對蘆荻商人說：「仙人啊，現在請接受並思考我提出的這些問題：你應該如何認識一個假裝是朋友但實際上並非真正朋友的人？你應該如何認識一位像愛自己一樣愛你的朋友？你應該為了什麼而出家修行？你應該如何獲得免於疾病的自在？仙人啊，請將這些問題銘記在心，如果有人能回答這些問題，並且他的回答讓你滿意，你就應該在那個人面前修習梵行。」他說完後就從那裡消失了。
3.58Then the wandering mendicant Reed Merchant, having accepted and pondered the questions from the god, went to Pūraṇa Kāśyapa. When he arrived, he considered the questions in his mind in front of Pūraṇa Kāśyapa: “How should I recognize a person who pretends to be a friend while he is not in fact a friend? . . . . How should I attain freedom from illness?” Pūraṇa Kāśyapa did not know or understand the questions being considered in the mendicant’s mind, let alone answer them. Then the wandering mendicant Reed Merchant thought, “Pūraṇa Kāśyapa did not know or understand the questions considered in my mind, let alone answer them.”
3.58後來，流浪比丘蘆荻商人接受並思考了天神提出的問題，就去見富蘭那迦葉。他到了以後，在富蘭那迦葉面前心裡思考著這些問題：「我怎樣才能認出一個假裝是朋友但實際上並非朋友的人？......我怎樣才能得到遠離疾病的自由？」富蘭那迦葉不知道也不理解比丘心裡所思考的問題，更不用說回答它們了。後來，流浪比丘蘆荻商人心想：「富蘭那迦葉不知道也不理解我心裡所思考的問題，更不用說回答它們了。」
3.59He went to Maskarī Gośālīputra, Saṃjayī Vairaṭṭīputra, Ajita Keśakambala, and Nirgrantha Jñātiputra. When he arrived, he considered the questions in his mind in front of Nirgrantha Jñātiputra: [F.21.a] “How should I recognize a person who pretends to be a friend while he is not in fact a friend?” . . . . He thought, “Nirgrantha Jñātiputra did not know or understand the questions considered in my mind, let alone answer them, either.”
3.59他去見末迦利瞿舍梨子、珊闍耶毘羅胝子、阿耆多翅舍欽婆羅和尼犍陀若提子。當他到達尼犍陀若提子面前時，他在心中思量這些問題：「我應該如何識別一個假裝是朋友但實際上並非朋友的人？」……他想道：「尼犍陀若提子也不知道、不理解我心中所思量的這些問題，更不用說回答它們了。」
3.60Then the wandering mendicant Reed Merchant thought, “What is the use of my going forth under one who cannot answer the questions being considered in my mind? Since my kinsmen have many possessions, I shall now stay at home, enjoy the objects of desire, give donations, and make merit.” Yet this idea also occurred to him: “Now I shall go to the śramaṇa Gautama.”
3.60於是蘆荻商人比丘心想：「跟隨一位無法回答我心中所思考之問題的人出家，有什麼用呢？既然我的親族擁有眾多財產，我現在應該留在家中，享受欲樂之對象，行布施，積功德。」然而他又產生了這樣的想法：「現在我應該去見沙門喬達摩。」
3.61When he had departed, he again thought, “For the time being, Pūraṇa Kāśyapa … and Nirgrantha Jñātiputra, who are aged śramaṇas and brahmins, did not know or understand the questions being considered in my mind. Needless to say, the śramaṇa Gautama, who is younger and has only recently gone forth, will not either.”
3.61當他離開後，他又想到：「暫時來說，富蘭那迦葉……和尼犍陀若提子，這些年邁的沙門和婆羅門，都不知道也不理解我心中所思考的問題。更不用說喬達摩沙門了，他年紀更輕，才剛剛出家，他也不會知道。」
3.62When he had started to turn back, he again thought, “I have heard from my teachers of conduct, who were old, aged, and elderly, former wandering mendicants, that one should not despise a young monk, one should not slight a young monk, since even a young monk can become one who has great force and great power.”
3.62當他開始折返時，他又想到：「我從我那些年邁、年長、德高的教師那裡聽說過，他們都是過去的遊方沙門，他們說不應該輕視年輕的比丘，不應該看不起年輕的比丘，因為即使是年輕的比丘，也能夠成為具有大力量和大威力的人。」
3.63He then went to the Blessed One. When he arrived, he considered the questions in his mind in front of the Blessed One: “How should I recognize a person who pretends to be a friend while he is not in fact a friend? . . . . How should I attain freedom from illness?”
3.63他隨即前往世尊那裡。到達後，他在世尊面前思考著心中的問題：「我應該如何辨認一個假裝是朋友卻並非真正朋友的人呢？……我應該如何獲得遠離疾病的自在？」
3.64The Blessed One, knowing the wandering mendicant Reed Merchant’s mind with his own mind, [F.21.b] then at that time spoke these verses:
3.64世尊以自己的心知道遊行沙門蘆荻商人的心，於是在那個時候說了這些偈頌：
3.67“You should know that such a person is a person who pretends to be a friend while he is not in fact a friend. How should you know a friend who loves you as much as himself?
3.67「你應該知道，這樣的人是一個假裝是朋友，但實際上並非真正朋友的人。你應該如何認識一個像慈愛自己一樣慈愛你的朋友呢？
3.69“You should know such a person is a friend who loves you as much as himself. For the sake of what should you enter into renunciation?
3.69「你應該知道這樣的人是朋友，他對你的慈心就像對自己一樣。為了什麼緣故你應該進入出家生活？
3.71“You should meditate, seeking it. How should you attain freedom from illness?
3.71「你應當修習禪定，尋求它。你如何才能獲得遠離疾病的自由？
3.73“You will attain freedom from illness in such a way.”
3.73「你將以這樣的方式獲得無病的自在。」
3.74Then the wandering mendicant Reed Merchant thought, “My mind was known by the śramaṇa Gautama’s mind.” He said to the Blessed One, “Gautama, I wish to go forth and be ordained a monk in the well-taught Dharma and Vinaya. Blessed One, I will lead the pure life in the presence of the śramaṇa Gautama.”
3.74然後，那位遊行的比丘蘆荻商人心想：「我的心被沙門喬達摩的心所認知。」他對世尊說：「喬達摩，我希望在善說法和律中出家受戒成為比丘。世尊，我將在沙門喬達摩的面前過著梵行的生活。」
3.75The wandering mendicant Reed Merchant went forth and was ordained a monk in the well-taught Dharma and Vinaya. After having thus gone forth, the venerable … became an arhat whose mind had been completely liberated. [F.22.a]
3.75蘆荻商人這位遊行沙門隨後出家，在善說法與律中受戒成為比丘。如此出家後，尊者……成就了阿羅漢，其心已得到完全解脫。
3.76Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, let us go to Pāṭali Village.”
3.76於是世尊對尊者阿難說道：「阿難，我們一起去巴答利村吧。」
“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.
「好的，世尊，」尊者阿難對世尊回答道。
III. Veṇuyaṣṭikā135
三、竹杖村
3.77Thereupon the Blessed One, together with the community of monks, stayed overnight at Veṇuyaṣṭikā, which was a residence of the king. Then the Blessed One said to the monks, “Monks, you and I have transmigrated through this difficult course because we did not know, see, comprehend, or realize the four truths of the noble ones. What are the four? You and I have transmigrated … because we did not know, see … the truth of the noble ones that is suffering. You and I have transmigrated … because we did not know, see … the truths of the noble ones that are the origination of suffering, the cessation of suffering, and the path to the cessation of suffering. Since I have cut off desire for existence through reflecting on and comprehending the truth of the noble ones that is suffering, my births have been exhausted and now I will have no further existence. Since I have cut off desire for existence through reflecting on and comprehending the truths of the noble ones that are the origination of suffering, the cessation of suffering, and the path to the cessation of suffering, my births have been exhausted and now I have no further existence.”
3.77於是世尊與僧團一起在竹杖村王宮住過一夜。然後世尊對比丘們說：「比丘們，你們和我因為不知、不見、不理解、不證悟四聖諦，所以在這困難的生死之途中輪迴。四聖諦是什麼呢？你們和我因為不知、不見、不理解、不證悟苦聖諦，所以輪迴。你們和我因為不知、不見、不理解、不證悟苦集聖諦、苦滅聖諦，以及苦滅道聖諦，所以輪迴。我已經通過思惟和體證苦聖諦而斷除了對有的貪，我的生命已經窮盡，現在不再有新的生命產生。我已經通過思惟和體證苦集聖諦、苦滅聖諦，以及苦滅道聖諦而斷除了對有的貪，我的生命已經窮盡，現在不再有新的生命產生。」
3.78Thus said the Blessed One. Thus said the Sugata. Thus said the Teacher.
3.78世尊如是說。善逝如是說。師如是說。
3.80Thus spoke the Blessed One, and the monks rejoiced in and praised what the Blessed One had said.
3.80世尊如是說已，比丘們聞世尊所說，歡喜讚歎。
IV. Pāṭali Village
四、巴答利村
A. The Sermon at Pāṭali Village
A. 在巴答利村的說法
3.81Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, let us go to Pāṭali Village.”
3.81於是世尊對尊者阿難說：「阿難，我們一起去巴答利村吧。」
“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.
「好的，尊者，」尊者阿難對世尊這樣回答。
3.82The Blessed One, traveling through the country of Magadha, then arrived in Pāṭali Village. He stayed at the Pāṭalaka Shrine in Pāṭali Village.
3.82世尊遊歷摩揭陀國，之後來到了巴答利村。他在巴答利村的巴連弗祠停留下來。
3.83When the brahmins and householders in Pāṭali Village heard that the Blessed One, traveling through the country of Magadha, had arrived in Pāṭali Village and was staying at the Pāṭalaka Shrine, they met together, flocked together, left Pāṭali Village, and went to the Blessed One. When they had 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 said to the brahmins and householders in Pāṭali Village, “Brahmins and householders, these five are the faults of being careless. What are the five?
3.83巴答利村的婆羅門及居士聽說世尊經過摩揭陀地區，已經到達巴答利村，並住在巴連弗祠，於是聚集在一起，簇擁著前往世尊的地方。到了之後，他們頭頂接地向世尊的腳禮敬，然後坐在一旁。坐下後，世尊對巴答利村的婆羅門及居士說：「婆羅門及居士，這五種就是懈怠的過失。是哪五種呢？
3.84“Brahmins and householders, because of living carelessly, you will lose many possessions. Brahmins and householders, it is the first fault of being careless that, because of living carelessly, you will lose many possessions.
3.84「婆羅門及居士，因為生活不謹慎，你們將會失去許多財產。婆羅門及居士，因為生活不謹慎而失去許多財產，這是不謹慎的第一個過患。
3.85“Brahmins and householders, because of living carelessly, also your sinfulness, infamy, and bad name and reputation will be known in all directions. Brahmins and householders, [F.23.a] it is the second fault of being careless that, because of living carelessly, your sinfulness, infamy, and bad name and reputation will be known in all directions.
3.85「婆羅門及居士，因為生活懈怠，你們的罪惡、不名譽及惡名劣行也將在四面八方被人知曉。婆羅門及居士，因為生活懈怠，你們的罪惡、不名譽及惡名劣行將在四面八方被人知曉，這就是懈怠的第二種過患。
3.86“Brahmins and householders, because of living carelessly, also to whatever assemblies you go, namely, to an assembly of kṣatriyas, to an assembly of brahmins, to an assembly of householders, or to an assembly of śramaṇas, you will go to the assembly being nervous, unhappy, and frightened. Brahmins and householders, it is the third fault of being careless that, because of living carelessly, to whatever assemblies you go … being … frightened.
3.86「婆羅門及居士，因為生活疏懶，無論你們去什麼集會，即去剎帝利的集會、婆羅門的集會、居士的集會，或沙門的集會，你們都會感到緊張不安、不快樂和害怕地去參加集會。婆羅門及居士，這就是疏懶的第三種過失，因為生活疏懶，無論你們去什麼集會……感到……害怕。」
3.87“Brahmins and householders, because of living carelessly, also you will die full of regret. Brahmins and householders, it is the fourth fault of being careless that, because of living carelessly, you will die full of regret.
3.87「婆羅門及居士，由於生活不謹慎，你們也會充滿悔恨地死去。婆羅門及居士，這是不謹慎的第四個過失，就是由於生活不謹慎，你們會充滿悔恨地死去。」
3.88“Brahmins and householders, because of living carelessly, also after dying in a certain body you will descend to the inferior states, inferior modes of existence, and be born in hell. Brahmins and householders, it is the fifth fault of being careless that, because of living carelessly, after dying in a certain body you will descend to inferior states, inferior modes of existence, and be born in hell.
3.88「婆羅門及居士，由於生活不謹慎，當你們身體死亡後，將會墮入惡道、下劣的有，並在地獄中轉生。婆羅門及居士，這是不謹慎的第五個過失：由於生活不謹慎，當你們身體死亡後，將會墮入惡道、下劣的有，並在地獄中轉生。
3.89“Brahmins and householders, these five are the benefits of being careful. What are the five?
3.89「婆羅門及居士，這五項是謹慎的益處。這五項是什麼呢？
“Brahmins and householders, because of living carefully, you will not lose many possessions. [F.23.b] Brahmins and householders, it is the first benefit of being careful that, because of living carefully, you will not lose many possessions.
「婆羅門及居士，因為謹慎地生活，你們就不會失去很多財產。婆羅門及居士，這是謹慎的第一個利益，因為謹慎地生活，你們就不會失去很多財產。」
3.90“Brahmins and householders, because of living carefully, also your goodness, fame, and good name and reputation will be known in all directions. Brahmins and householders, it is the second benefit of being careful that, because of living carefully, your goodness, fame, and good name and reputation will be known in all directions.
3.90「婆羅門及居士，由於謹慎生活，你們的善良、名聲和良好的名譽與威望將被四方所知。婆羅門及居士，謹慎生活的第二個利益就是，由於謹慎生活，你們的善良、名聲和良好的名譽與威望將被四方所知。」
3.91“Brahmins and householders, because of living carefully, also to whatever assemblies you go, namely, to an assembly of kṣatriyas, to an assembly of brahmins, to an assembly of householders, or to an assembly of śramaṇas, you will go to the assembly not nervous but happy and unafraid. Brahmins and householders, it is the third benefit of being careful that, because of living carefully, to whatever assemblies you go … and unafraid.
3.91「婆羅門及居士，因為生活謹慎，無論你去到什麼集會，即剎帝利的集會、婆羅門的集會、家主的集會，或沙門的集會，你都會不緊張、歡樂且無懼地去到集會。婆羅門及居士，這是謹慎的第三個好處，因為生活謹慎，無論你去到什麼集會…且無懼。」
3.92“Brahmins and householders, because of living carefully, also you will die without regret. Brahmins and householders, it is the fourth benefit of being careful that, because of living carefully, you will die without regret.
3.92「婆羅門及居士，因為謹慎地生活，你們也會沒有遺憾地死去。婆羅門及居士，謹慎生活的第四個好處就是，因為謹慎地生活，你們會沒有遺憾地死去。」
3.93“Brahmins and householders, because of living carefully, also you will ascend from a certain body and be born among the gods in the heavens. Brahmins and householders, it is the fifth benefit of being careful that, because of living carefully, you will ascend from a certain body and [F.24.a] be born among the gods in the heavens.”
3.93「婆羅門及居士們，因為謹慎生活，你們也將捨棄某一身體而在諸天中投生為天神。婆羅門及居士們，這是謹慎生活的第五項利益，因為謹慎生活，你們將捨棄某一身體而在諸天中投生為天神。」
3.94Thereupon the brahmins and householders in Pāṭali Village 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, “O Blessed One, please spend the night in our residence.”
3.94於是，巴答利村的婆羅門及居士從座位上站起來，將衣服披在一個肩膀上，向世尊做出敬禮手勢，並對世尊說：「世尊，請您在我們的住所過夜。」
3.95The Blessed One assented to the brahmins and householders in Pāṭali Village by remaining silent. Then the brahmins and householders in Pāṭali Village, knowing that the Blessed One had assented by remaining silent, bowed low until their foreheads touched the Blessed One’s feet, and departed from the Blessed One’s presence.
3.95世尊以沉默同意了巴答利村的婆羅門及居士。之後，巴答利村的婆羅門及居士知道世尊已經以沉默同意了，便五體投地頂禮世尊的雙足，然後離開了世尊的面前。
B. The Donation by the Brahmin Varśākāra
乙、婆羅門跋提的布施
3.96The brahmin Varśākāra, chief minister of Magadha, heard that the śramaṇa Gautama, traveling through the country of Magadha, had arrived in Pāṭali Village and was staying at the Pāṭalaka Shrine in Pāṭali Village, and that the brahmins and householders in Pāṭali Village were serving him. Upon hearing this, he left Pāṭali Village riding an entirely white chariot pulled by mares, carrying a golden water jar with a handle, and surrounded and followed by young brahmins, and he went to see and serve the Blessed One. Having gone as far as he could go by vehicle, he alighted from the vehicle, entered the park on foot, and went to the Blessed One. When he arrived, face to face with the Blessed One, he made plenty of pleasant and joyful conversation, and then sat down to one side. When the brahmin had sat down to one side, the Blessed One, [F.24.b] through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the brahmin Varśākāra, chief minister of Magadha. After he had instructed, inspired, encouraged, and delighted him in a variety of ways through talk consistent with the Dharma, the Blessed One remained silent. The brahmin Varśākāra, chief minister of Magadha, then 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 Gautama with the community of monks assent to my offer of a meal at my house tomorrow.”
3.96婆羅門跋提是摩揭陀的大臣，聽說沙門喬達摩遊歷摩揭陀國，已經到達巴答利村，住在巴答利村的巴連弗祠，而巴答利村的婆羅門及居士們正在侍奉他。聽到這個消息後，跋提離開巴答利村，乘坐由母馬拉的全白馬車，手持有把手的金製水罐，被年輕的婆羅門簇擁跟隨，前去拜見世尊並侍奉他。他乘車到達目的地後，下了車，步行進入園林，來到世尊面前。到達世尊面前後，他與世尊進行了許多愉快而歡喜的談話，然後坐在一旁。婆羅門坐下後，世尊用與法相符的談話對婆羅門跋提進行了教導、啟發、鼓勵和令他歡喜。世尊用多種與法相符的談話方式對他進行教導、啟發、鼓勵和令他歡喜之後，世尊保持沉默。婆羅門跋提摩揭陀大臣於是從座位上起身，將上衣搭在一個肩膀上，向世尊做出敬禮手勢，對世尊說：「願世尊喬達摩與僧團同意接受我明天在家裡的飯食布施。」
3.97The Blessed One assented to the brahmin Varśākāra, chief minister of Magadha, by remaining silent. Then the brahmin Varśākāra, chief minister of Magadha, knowing that the Blessed One had assented by remaining silent, departed from the Blessed One’s presence.
3.97世尊以保持沉默的方式同意了摩揭陀大臣婆羅門跋提。之後，摩揭陀大臣婆羅門跋提知道世尊已經以保持沉默的方式表示同意，便離開了世尊。
3.98Thereupon the Blessed One, knowing it was not long after the brahmin Varśākāra, chief minister of Magadha, had departed, went to the residence. When he arrived, he washed his feet outside the residence, entered, sat on the prepared seat, stretched his back, and focused his mind on a point in front of himself. While the Blessed One was dwelling for the day in the residence, he saw with his divine sight, which is pure and surpasses that of humans, gods of great power covering the ground in Pāṭali Village. Upon seeing this, he arose in the evening from his seclusion, left the residence, and sat [F.25.a] on the seat prepared for him in front of the community of monks in the shade of the residence. After he had sat down, the Blessed One said to the venerable Ānanda, “Ānanda, who have you heard is going to build a city in Pāṭali Village?”
3.98於是世尊知道跋提大臣剛離開不久，便前往他的住處。到達後，世尊在住處外洗淨雙腳，進入室內，坐在準備好的座位上，挺直身體，將心專注在眼前一點。世尊在住處白天靜坐期間，用清淨的天眼通，即超越人類和天神的視力，看到許多大力天神覆蓋著巴答利村的地面。看到這一幕後，世尊在傍晚從靜坐中起身，離開住處，坐在住處陰影下為僧團準備好的座位上。世尊坐下後，對尊者阿難說：「阿難，你聽說誰要在巴答利村建造城池？」
“Honored One, I have heard that it is the brahmin Varśākāra, chief minister of Magadha.”
「尊者，我聽說是摩揭陀的大臣婆羅門跋提要在巴答利村建造城市。」
3.99“Good, good, Ānanda! Ānanda, the brahmin Varśākāra, chief minister of Magadha, is wise as if he had consulted the Thirty-Three Gods. Ānanda, when I was dwelling for the day in the residence here, I saw with my divine sight, which is pure and surpasses that of humans, gods of great power covering the ground in Pāṭali Village. Ānanda, wherever gods of great power cover the ground, people of great power intend to live. Wherever gods of middling and average power cover the ground, people of middling and average power intend to live. Ānanda, because in this place gods of great power are covering the ground, people of great power will intend to live in this place. Ānanda, this city of Pāṭaliputra will be the best of places for trading as long as there are noble dwelling places and noble conduct. However, Ānanda, you should know that there will be three types of danger here, namely, the dangers of fire, water, and civil war.”
3.99「很好，很好，阿難！阿難，這位婆羅門跋提，摩揭陀的大臣，他的智慧就像諮詢過三十三天的天神一樣。阿難，當我白天在這裡的住所靜坐時，我用純淨而超越人類的天眼通看到了強大的天神覆蓋著巴答利村的地面。阿難，凡是強大的天神覆蓋的地方，強大的人類就會想要住在那裡。凡是中等和普通力量的天神覆蓋的地方，中等和普通力量的人類就會想要住在那裡。阿難，正因為這個地方有強大的天神覆蓋著，強大的人類將會想要住在這個地方。阿難，只要有高尚的住處和高尚的品行存在，巴連弗城將會是貿易的最佳之地。然而，阿難，你應該知道這裡將會有三種危險，即火災、水災和內亂的危險。」
3.100Thereupon the brahmin Varśākāra, chief minister of Magadha, prepared a pure and fine meal during the night . . . . Knowing that the Blessed One had finished his meal and washed his hands and his bowl, the brahmin held a golden pitcher, [F.25.b] sat down in front of the Blessed One, and asked a favor: “O Gautama, please assign the outcome of the merits, the outcome of the virtue, and the roots of happiness that will be generated from this offering to the gods living in Pāṭali for the sake of their everlasting prosperity, benefit, and happiness.”
3.100於是婆羅門跋提，摩揭陀的大臣，在夜間準備了清淨美好的飯食......婆羅門知道世尊已經用完飯食、洗淨了手和缽，就拿著金製的水瓶，坐在世尊的前面，並請求一個恩惠：「喬達摩啊，請您將這次供養所生起的功德的果報、戒行的果報，以及樂的根源，迴向給住在巴答利村的天神，祝願他們永遠得到繁榮、利益和快樂。」
3.101The Blessed One then spoke these verses:
3.101世尊隨即說出了這些偈頌：
3.104Thereupon the Blessed One, having instructed, inspired, encouraged, and delighted the brahmin Varśākāra, chief minister of Magadha, through talk consistent with the Dharma, rose from his seat and departed.
3.104於是，世尊透過符合法的談話，對婆羅門跋提、摩揭陀國大臣進行了教導、啟發、鼓勵和歡喜，然後從座位上起身離去。
3.105The brahmin Varśākāra, chief minister of Magadha, then relinquished all the leftovers of the meal and followed the Blessed One. He thought to himself, “I will name the gate of Pāṭali Village through which the Blessed One Gautama leaves ‘Gautama Gate.’ And I will also name the ford where he crosses the Ganges ‘Gautama Ford.’ ”
3.105摩揭陀的大臣婆羅門跋提隨後放棄了所有剩餘的飯食，跟隨世尊。他心想：「我要把世尊喬達摩離開巴答利村的城門命名為『喬達摩門』。我也要把他涉過恆河的渡口命名為『喬達摩渡口』。」
3.106The Blessed One, knowing the mind of the brahmin Varśākāra, chief minister of Magadha, with his own mind, went through Pāṭali Village [F.26.a] to the north and arrived where the Ganges was located.
3.106世尊以自己的心知道婆羅門跋提、摩揭陀大臣的心意，向北經過巴答利村，抵達恆河所在的地方。
C. The Donation of Parasols
C. 傘蓋的布施
3.107Then King Ajātaśatru, son of Vaidehī, thought, “Now, I am the very person who must make an effort to venerate the Blessed One.” With this thought in mind, he had five hundred parasols, each of which had a hundred spokes, raised over the Blessed One’s head.
3.107於是，阿闍世王（韋提希之子）心想：「現在，我就是那個必須精進尊敬世尊的人。」懷著這樣的想法，他命人舉起五百把傘蓋，每把都有一百根輻條，撐在世尊的頭上。
3.108The people of the Licchavi clan in Vaiśālī thought, “If this King Ajātaśatru, son of Vaidehī, makes an effort to venerate the Blessed One more and more, why should we not make an effort, too?” They also had five hundred parasols, each of which had a hundred spokes, raised over the Blessed One’s head.
3.108毘舍離的離車族人民心想：「如果韋提希之子阿闍世王越來越努力地恭敬世尊，我們為什麼也不應該這樣做呢？」他們也命人在世尊的頭頂上舉起五百把傘蓋，每把傘蓋都有一百根輻。
3.109The nāgas thought, “If these humans make such an effort to venerate the Blessed One more and more, why should we not make an effort, too, even though we nāgas are ones whose bodies are inferior?” They also had five hundred parasols, each of which had a hundred spokes, raised over the Blessed One’s head.
3.109龍族心想：「如果這些人類能這樣不斷精進來恭敬世尊，我們龍雖然身體較為低劣，為什麼不也應該精進呢？」他們也為世尊頭頂上升起五百把傘蓋，每把傘蓋都有一百根輻。
3.110The gods attendant on the Four Great Kings thought, “If these humans, who do not understand merit, make such an effort to venerate the Blessed One more and more, why shouldn’t we, who do understand merit, make an effort, too?” They also had five hundred parasols, each of which had a hundred spokes, raised over the Blessed One’s head.
3.110四大天王的侍從天神心想：「如果這些不理解功德的人類，竟然這麼努力地越來越積極地恭敬世尊，那麼我們這些理解功德的天神，為什麼不也要努力呢？」他們也各自豎起五百把傘蓋，每把傘蓋都有一百根輻條，覆蓋在世尊的頭頂上。
3.111The Thirty-Three Gods thought, “If these gods and humans make such an effort to venerate the Blessed One more and more, why should we not make an effort, too?” They also had five hundred parasols, each of which had a hundred spokes, raised over the Blessed One’s head.
3.111三十三天神想道：「如果這些天神和人類這樣精進地去供養世尊，並且越來越恭敬世尊，我們為什麼不應該也這樣努力呢？」他們也讓五百把傘蓋高舉在世尊的頭上，每把傘蓋都有一百根輻。
3.112The Blessed One thought, [F.26.b] “I will exercise my magical powers so that they greatly expand their aspiration.”
3.112世尊尋思：「我要運用神通，讓他們大大地擴展他們的願。」
Then the Blessed One exercised his magical powers so that each of them thought in their mind, “I am the very person who is raising a parasol over the Blessed One’s head.”
於是世尊展現神通，使得他們每個人的心中都產生了這樣的想法：「我就是那個為世尊頭頂上撐傘蓋的人。」
3.113Thus, gods and humans there raised twenty-five hundred parasols over the Blessed One, the Completely Awakened One.
3.113這樣，那裡的天神和人類一共為世尊、正遍知舉起了二千五百把傘蓋。
D. A Story of a Former Life of the Buddha: King Mahāsudarśana144
甲、佛陀的前世故事：摩訶蘇陀舍那王
3.114All the monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did the Blessed One create that matured to cause gods and humans to raise twenty-five hundred parasols over the head of the Blessed One, the Completely Awakened One?”
3.114所有比丘們心生疑惑，向佛陀、世尊、斷除一切疑惑者請教說：「尊者啊，世尊創造了什麼樣的業，成熟後才導致天神和人類在世尊、正遍知的頭頂上撐起了兩千五百把傘蓋呢？」
3.115The Blessed One said, “Monks, the actions were performed and accumulated by the Tathāgata himself . . . .
3.115世尊說：「比丘們，這些行為是由如來親自實行和積累的……」
3.116“Monks, once there appeared a wheel-turning king named Mahāsudarśana, who had conquered the border regions in the four directions, was a righteous Dharma king, and had attained the seven treasures. The king had ninety-nine sons. Whenever the king went out, he always took all of his sons along. His consorts thought, ‘Since whenever this king goes out, he always takes all of his sons along, we are as good as sonless even though we do have sons. Now let us make it a rule that if one of us conceives a child, she must not inform the king.’
3.116「諸比丘，從前曾經出現過一位名叫摩訶蘇陀舍那的轉輪聖王，他征服了四個方向的邊境地區，是一位正義的法王，並且獲得了七寶。國王有九十九個兒子。每當國王外出時，他總是把所有的兒子都帶上。他的妃子們想：『因為這位國王每次外出時都要帶上所有的兒子，所以我們雖然有兒子，卻等於沒有兒子。現在我們應該定一個規矩，如果我們當中有人懷上了孩子，她就不要告訴國王。』」
3.117“Later, one of the consorts did conceive a child. She was kept in a secret place by the other consorts, and after eight or [F.27.a] nine months a boy was born. He was well proportioned, pleasant to behold, and attractive, with a golden complexion, his head like a parasol, long arms, a broad forehead, eyebrows that meet, a prominent nose, and every major limb and minor appendage of his body complete. When he grew up, every consort loved the boy as if he were her own son. [B27]
3.117「後來，其中一位王妃懷了孕。其他王妃把她安置在隱秘的地方，八個月或九個月後，生了一個男孩。他身體勻稱，令人悅目，相貌英俊，膚色金黃，頭頂如傘蓋，長臂，寬額，眉毛相連，鼻子挺立，身體的所有主要肢體和細微附屬物都很完整。當他長大後，每一位王妃都像他是自己親生兒子一樣慈愛他。」
3.118“One day King Mahāsudarśana came back from the eastern continent of Videha preceded by the seven treasures, surrounded by a thousand neighboring minor kings, surrounded also by his ninety-nine sons lined up in the shape of a half-moon, and most beautifully shining with his brilliance like the light of a thousand suns. His newest son, who was on the terrace, saw the king and asked his mother, ‘Mother, who is coming there?’
3.118「有一天，摩訶蘇陀舍那王從東方毘提訶洲回來，七寶在前引導，被一千位小王包圍著，也被他的九十九位兒子包圍著，他們排成半月形的隊伍，他以千日之光般燦爛輝煌的光芒照耀得最為美麗。他最小的兒子在講堂上，看到國王來了，問他的母親說：『母親，那個來的是誰呢？』
3.119“ ‘My son, that is your father, King Mahāsudarśana.’
3.119「兒子，那就是你的父親，摩訶蘇陀舍那王。」
“ ‘Mother, will I become king when he dies?’
「母親，他死了以後我會成為國王嗎？」
3.120“ ‘My son, the king has ninety-nine other sons, and the eldest of them will become king when the king dies. You are the youngest of them.’
3.120「我的兒子，國王還有其他九十九個兒子，國王去世時，其中最年長的將成為國王。你是他們當中最年幼的。」
“He then requested of her, ‘Mother, if I will not become king when he dies, please allow me to go forth from my home into homelessness with true faith.’
"他隨後向母親請求：'母親，既然我父王去世後不會成為國王，請允許我帶著淨信從家裡出家，過著無家的生活吧。'"
3.121“ ‘O son,’ said all the king’s consorts, ‘do not do that, for we love you as if you were the son of each of us.’
3.121「兒子啊，」國王的所有妃子都說，「不要這樣做，因為我們都慈愛你，就像你是我們各自的兒子一樣。」
“ ‘Mother, I shall certainly go forth.’
「母親，我一定會出家。」
3.122“Knowing he would certainly insist, they said, ‘O son, then we shall allow it with the promise that when you have attained any good qualities, you will inform us.’
3.122「既然知道你一定會堅持，我們就允許你出家。但我們要求你，當你證得任何善法時，一定要告訴我們。」
“ ‘I shall do so.’
「我一定會這樣做。」
3.123“Having been given permission by them, he went to a solitary place, [F.27.b] generated the thirty-seven aspects of awakening without any instruction by a preceptor or teacher, and actualized the awakening of a self-awakened one. Now a self-awakened one, he thought, ‘Since I must tell those mothers what I have promised to tell them, now I will go and fulfill my former promise.’ Since such great people do not make demonstrations with words but with their bodies, he began to display miracles in their presence, namely, blazing fire, radiating light, causing rain to fall, and causing lightning to strike. Since ordinary people tend to be swiftly attracted by magical powers, they bowed down to his feet like trees that had been cut at the roots and asked, ‘O noble one, have you attained these good qualities?’
3.123「得到他們的允許後，他前往一個偏遠的地方，不需要受戒師或師父的教導，就自己生起了三十七菩提分，並現證了獨覺菩提。成為獨覺後，他心想：『既然我必須告訴那些母親們我曾許諾要告訴他們的事情，現在我應該去履行我之前的承諾。』由於這樣偉大的人不會用言語來展示，而是用身體來展示，他開始在她們面前展現奇蹟，即生起火焰、放射光芒、降下雨水和閃電。因為普通人容易被神通迅速吸引，她們就像被砍斷根部的樹一樣向他的腳下頂禮，並問道：『尊貴的聖人啊，您已經證得了這些善德嗎？』」
3.124“ ‘Yes, I have.’
3.124「是的，我已經證得了。」
“ ‘O noble one, since you wish for almsfood and we wish for merit, please stay in this park, and we shall in due course offer you almsfood.’
"尊貴的聖者啊，既然您需要飲食，我們也渴望獲得功德，請您留在這個園林，我們會適時為您奉獻飲食。"
3.125“The self-awakened one assented, and the women offered the self-awakened one almsfood. The self-awakened one thought, ‘Since I have done what is to be done with this purulent body, I will now enter the realm of emancipation without remainder.’
3.125那位獨覺同意了，婦女們便向獨覺供養飲食。獨覺思考道：「由於我已經完成了這具膿血之軀應該做的一切，我現在將進入無餘涅槃的寂靜界。」
3.126He then soared high into the sky as if a haṃsa king had stretched its wings and displayed miracles, namely, blazing fire, radiating light, causing rain to fall, and causing lightning to strike, and he entered the realm of peace, which is emancipation without remainder. Thereupon the women piled up pieces of every kind of fragrant wood. Having piled up all the wood, they cremated his body, poured milk on the fire to put it out, and placed the ashes in a golden urn. They built a stūpa for the ashes in the park, adorned it with their necklaces, bracelets, [F.28.a] and various kinds of ornaments, and hung on it parasols, banners, and flags.
3.126他隨即升上高空，就像天鵝王展開雙翅一樣，顯現了許多神通，即熊熊烈火、放射光芒、降下雨水和引發閃電，然後進入寂靜界，也就是無餘涅槃。於是那些婦女們堆積了各種香木。堆積了所有的木材後，她們火化了他的遺體，在火上倒上牛奶來熄滅火焰，並將灰燼放入金罐中。她們在公園裡為灰燼建造了一座塔，用項鍊、手鐲和各種飾品裝飾它，並在塔上懸掛傘蓋、旌幡和幡旗。
3.127“Later, King Mahāsudarśana, surrounded by his consorts, went to the park in the forest where the blossoms of the trees were budding in the spring, and haṃsas, cranes, peacocks, parrots, śārikās, cuckoos, and jīvaṃjīvakas were singing. Wandering around the park, he saw the stūpa of the arhat. He asked a guardian of the park, ‘Hey, what is this?’
3.127「後來，摩訶蘇陀舍那王被眾多妃子簇擁著，來到森林中的公園。那時正是春天，樹上的花朵含苞待放，天鵝、鶴、孔雀、鸚鵡、舍利迦鳥、杜鵑和命命鳥都在唱歌。他在公園裡漫步遊蕩，看到了那位阿羅漢的塔。他問公園的守護者說：『喂，這是什麼？』」
“ ‘Your Majesty,’ replied the guardian, ‘I do not know. But your consorts know what it is.’
「大王，」守園人回答說，「我不知道。但您的妃子們知道這是什麼。」
3.128“The king then asked his consorts. They threw themselves at his feet and said, ‘Your Majesty, please grant us freedom from the fear of reprisal.’
3.128「國王於是問他的妃子們。她們跪在他的腳下說：『陛下，請恩准我們免於報復的恐懼。』」
“ ‘I will give you what you want,’ he replied.
「我會給予你們所求的，」他回答道。
3.129“They then explained in detail what had occurred. The king said to them, ‘It was not good of you that you did not tell me when my son longed for kingship. If you had told me, I would have anointed him as king. But I will hang parasols, a crown, and a turban on the stūpa, even though the great one has already been emancipated and has gone.’
3.129她們詳細說明了所發生的事情。國王對她們說：「你們沒有告訴我我的兒子渴望王位，這不是好的做法。如果你們告訴我，我會為他行灌頂禮冊封他為國王。但即使那位偉大的人已經解脫而離開，我仍然會在獨覺的塔上掛上傘蓋、王冠和頭巾。」
3.130“Then he hung parasols, a crown, and a turban on the stūpa of the self-awakened one out of love for his son.
3.130「於是，他出於對兒子的慈愛，在獨覺的塔上懸掛傘蓋、王冠和頭巾。」
3.131“What do you think, monks? The one who was King Mahāsudarśana at that time, on that occasion, was indeed me. Because of the maturation of the action performed by me there, namely, my hanging parasols, a crown, and a turban on the stūpa of the self-awakened one out of love for my son, I became a wheel-turning king [F.28.b] twenty-five hundred times. Because of the remains of the action, as a completely awakened one I now had twenty-five hundred parasols, each of which had a hundred spokes, raised over my head by gods and humans. If I had not attained a number of good qualities like these, I would have become a wheel-turning king another twenty-five hundred times. Therefore, I transferred my merit that would mature later so that it would mature and be enjoyed by my disciples. Even if there should be such a serious famine that a droṇa of rice could only be bought for a droṇa of pearls, my disciples will not lack for almsfood.
3.131「諸比丘，你們認為如何？那時的摩訶蘇陀舍那王，在那個時刻，實際上就是我。因為我在那裡所做的業的成熟，即我因為對兒子的慈愛而在獨覺的塔上懸掛傘蓋、王冠和頭巾，我成為了轉輪聖王二千五百次。因為這個業的餘報，作為阿耨多羅三藐三菩提者，我現在有二千五百把傘蓋，每把都有一百根輻，由天神和人類為我舉起在頭上。如果我沒有獲得這樣許多善的品質，我將再成為轉輪聖王二千五百次。因此，我將我後來會成熟的功德轉移，使其成熟並被我的聲聞享受。即使在如此嚴重的飢荒中，一斛米只能用一斛珍珠購買，我的聲聞也不會缺少飲食。」
3.132“Therefore, monks, the maturation of entirely negative actions is entirely negative. . . . you should seek entirely positive actions. Monks, that is how you must train.”
3.132「因此，比丘們，完全負面行為的成熟結果是完全負面的。……你們應當尋求完全正面的行為。比丘們，你們必須如此修習。」
3.133Thus spoke the Blessed One, and the monks rejoiced in and praised what the Blessed One had said.
3.133世尊如是說已，比丘們歡喜、讚歡世尊所說。
V. The Ganges145
第五、恆河
3.134Ajātaśatru, the king of Magadha, son of Vaidehī, had a bridge of boats placed on the river, and the people of the Licchavi clan in Vaiśālī also made a bridge of boats for the Blessed One. The nāgas thought, “Since the bodies of nāgas are inferior, let us now have the Blessed One cross the Ganges over a bridge of our expanded hoods.” They then made a bridge with their expanded hoods.
3.134阿闍世王是摩揭陀的國王，是韋提希的兒子，他在河上放置了一座船橋。毘舍離的離車族人民也為世尊製作了一座船橋。龍們心想：「因為龍的身體是低劣的，讓我們現在讓世尊從我們展開的兜率跨越恆河。」於是他們用展開的兜率製造了一座橋。
3.135The Blessed One said to the monks, “Monks, those of you who wish to cross the Ganges over the bridge of boats of Ajātaśatru, the king of Magadha, son of Vaidehī, should go over that. Those of you who wish to go over the bridge of boats of the people of the Licchavi clan in Vaiśālī should go over that. I, [F.29.a] with the monk Ānanda, will cross the Ganges over the bridge of the expanded hoods of the nāgas.”
3.135世尊對比丘說：「比丘們，你們中誰想要越過恆河，可以走摩揭陀王阿闍世王、韋提希之子所造的船橋，就走那座橋。你們中誰想要走毘舍離利奢毘族人造的船橋，就走那座橋。我與比丘阿難將走龍王展開其蛇身所造的橋來越過恆河。」
3.136At that time some monks went over the bridge of boats of Ajātaśatru, the king of Magadha, son of Vaidehī. Some went over the bridge of boats of the people of the Licchavi clan in Vaiśālī. And the Blessed One, with the venerable Ānanda, went over the bridge of the expanded hoods of the nāgas.
3.136當時，有些比丘踏過摩揭陀王阿闍世王、韋提希之子的船橋。有些踏過毘舍離離車族人民的船橋。而世尊與尊者阿難則踏過龍王們展開的蛇頭所組成的橋。
3.137Then a lay brother spoke these verses:
3.137然後一位優婆塞說出了這些偈頌：
VI. Mahāpraṇāda149
六、摩訶提那
A. The Appearance of King Mahāpraṇāda’s Pillar150
甲、摩訶提那王柱的顯現
3.139The Blessed One saw a place of high elevation, and said to the venerable Ānanda, “Ānanda, King Mahāpraṇāda had a divine pillar that was a thousand fathoms high and sixty fathoms wide, made entirely of gold and covered with various jewels. After he had given donations and made merit, he threw it into the Ganges. Do you want to see it?”
3.139世尊看到一處高地，對尊者阿難說：「阿難，摩訶提那王有一根神聖的柱子，高一千肘，寬六十肘，完全由黃金製成，上面覆蓋著各種珠寶。他在進行了布施和積累功德之後，就把它扔進了恆河。你想看看它嗎？」
3.140“O Blessed One, it is the right time. Sugata, it is the right time. If the Blessed One draws the pillar up, the monks will see it.”
3.140「世尊，現在是時候了。善逝，現在是時候了。如果世尊把柱子拉起來，比丘們就會看到它。」
3.141The Blessed One then touched the earth with his hand, which was marked with a chakra, swastika, and nandyāvarta and whose fingers were connected with a web; which had been generated by hundreds of merits; and which comforts those who are frightened.
3.141世尊用手觸摸大地，那隻手上有輪、卍和右旋紋的標記，手指之間有蹼相連；這隻手是由百般功德所生成的，能夠安慰那些感到害怕的眾生。
3.142The nāgas thought, [F.29.b] “For the sake of what did the Blessed One touch the earth?” Having thought this, they understood that he wished to see the pillar. They then raised it, and the monks all gazed at the pillar, save for the venerable Bhaddālin. As he was one of few desires, he went to a solitary place and remained sewing his robes of refuse rags.
3.142龍族心想：「世尊為了什麼而觸摸大地？」經過這樣的思考，他們領悟到世尊是想看那根柱子。於是他們把柱子舉了起來，所有的比丘都看著柱子，除了尊者跋陀羅。因為他貪慾很少，他就去了一個寂靜的地方，繼續縫補他的糞掃衣。
3.143Then the Blessed One said to the monks, “Monks, as the pillar is going to sink, grasp its characteristics.” The pillar then sank.
3.143世尊於是告訴比丘們說：「比丘們，這根柱子即將下沉，你們要把握它的特徵。」柱子隨後就下沉了。
B. The Former Life of the Monk Bhaddālin151
比丘跋陀羅的前世
3.144The monks asked the Buddha, the Blessed One, “How is it, O Honored One, that while the monks gazed at the pillar, the venerable Bhaddālin, as he is one of few desires, went to a solitary place and remained sewing his robes of refuse rags? Did he do so because he has abandoned desire or because he attended to the pillar before? If it was because he has abandoned desire, there are other people who have also abandoned desire. If it was because he attended to the pillar before, where did he attend to the pillar?”
3.144比丘們問佛陀、世尊說：「尊者啊，怎樣才是對的呢？當比丘們都在看著柱子的時候，尊者跋陀羅因為貪欲少，他去了一個寂靜的地方，繼續縫製他那件用破布做的衣服？他這樣做是因為他已經放棄了貪欲，還是因為他以前就留意過這根柱子呢？如果是因為他已經放棄了貪欲，那麼還有其他人也放棄了貪欲啊。如果是因為他以前就留意過這根柱子，那他是在什麼地方留意過它呢？」
3.145“Monks,” the Blessed One replied, “it was both because he has abandoned desire and because he attended to the pillar before.”
3.145「比丘們，」世尊回答說，「這既是因為他已經放棄了貪欲，也是因為他以前曾經專注於這根柱子。」
“When in the past did he attend to it?”
「他過去是在什麼時候注意到它的？」
3.146“Monks, once there was a king named Praṇāda, who was a friend of Śakra, Lord of the Gods. Although he wished for a son, he was sonless. He was plunged into grief, resting his cheek on his hand, and he thought, ‘Though I have accumulated a mass of property, after my death the royal lineage will end since I do not have a son.’
3.146「比丘們，從前有一位名叫誓言的國王，是帝釋天主的朋友。雖然他希望有個兒子，但一直沒有兒子。他陷入悲傷之中，用手撐著臉頰，心想：『雖然我積累了大量的財產，但因為我沒有兒子，我死後王室的血脈就會斷絕。』
3.147“Then Śakra saw him and asked, ‘O my friend, why are you plunged into grief, resting your cheek on your hand?’
3.147「那時帝釋天看到他，就問道：『啊，我的朋友，你為什麼陷入憂愁，用手托著臉呢？』」
“ ‘O Kauśika,’ the king replied, ‘it is because, though I have accumulated such a mass of property, after my death the royal lineage will end since I do not have a son.’
「憍尸迦，」國王回答說，「雖然我累積了這麼多財產，但因為我沒有兒子，我死後王族的血脈就會斷絕。」
3.148“ ‘O my friend,’ said Śakra, [F.30.a] ‘you should not be plunged into grief. If some god is destined to die, I shall make him be reborn as your son.’
3.148帝釋天說：「我的朋友啊，你不應該陷入悲傷之中。如果有某位天神註定要死亡，我會讓他投生為你的兒子。」
3.149“It is natural that five omens appear to a god who is destined to die: his garments that have not been worn out become worn out; his garland that has not wilted becomes wilted; a foul odor issues from his body; sweat oozes from his armpits; and he feels uncomfortable on his seat.
3.149「一個天神命中注定要死亡時，出現五種徵兆是自然的：他未曾破損的衣服變得破損了；他未曾凋謝的花冠凋謝了；他的身體散發出惡臭；他的腋下滲出汗液；他坐在座位上感到不適。」
3.150“Just then, the five omens appeared to a god. Śakra, Lord of the Gods, said to him, ‘O my friend, enter the womb of King Praṇāda’s chief consort.’
3.150就在這時，五種徵兆出現在一位天神身上。帝釋天主對他說：「我的朋友，你進入誓言王的首席妃子的子宮裡吧。」
3.151“ ‘O Kauśika,’ said the god, ‘that is grounds for carelessness. O Kauśika, because kings commit much misconduct, I will, having unlawfully ruled over the kingdom, go to hell, which I do not want.’
3.151「憍尸迦，」那位天神說，「這是疏忽怠慢的理由。憍尸迦，因為國王們造作許多不當行為，我將會因為非法統治王國而墮入地獄，這不是我所想要的。」
“ ‘O my friend, I will remind you,’ Śakra reassured him.
「朋友啊，我會提醒你的，」帝釋天向他保證。
3.152“ ‘O Kauśika, gods are careless, since they enjoy much pleasure.’
3.152「憍尸迦啊，天神們容易懈怠，因為他們享受太多的喜樂。」
“ ‘Indeed they are, my friend. But I will remind you.’
「是的，我的朋友。但我會提醒你。」
3.153“The god entered the womb of King Praṇāda’s chief consort. On the day that he entered the womb, a large crowd raised a cry. After eight or nine months, a boy was born. He was well proportioned … and he had a prominent nose. The king’s kinsmen assembled and, wishing to give the baby a name, they said, ‘What name shall we give this boy?’
3.153天神進入國王誓言的首要妃子的子宮裡。他進入子宮的那一天，一大群人發出了歡呼聲。經過八、九個月後，一個男孩出生了。他身體勻稱……鼻子很突出。國王的親族聚集在一起，想要給這個嬰兒取名，他們說：「我們應該給這個男孩取什麼名字呢？」
3.154“The kinsmen said, ‘Since on the day that the boy entered the mother’s womb a large crowd raised a cry (nāda), let us name him Mahāpraṇāda.’
3.154族人說：「因為這個男孩進入母親子宮的那天，一大群人發出了聲音（那達），讓我們給他取名為摩訶提那。」
3.155“Thus the boy was named Mahāpraṇāda. The boy Mahāpraṇāda was entrusted to eight nursemaids … and he became fully learned in eight kinds of analysis, and he also mastered other kinds of analysis and [F.30.b] reading, and became one whose actions are clear.
3.155「如此，這個男孩被取名為摩訶提那。摩訶提那被交給八位乳母撫養……他完全精通八種分析學，也掌握了其他種類的分析學和閱讀，並成為了一個行為清廉的人。」
3.156“ He became fully learned in the various arts and technical skills of kṣatriyas who have been anointed and have attained dominance, mastery, and sovereignty over the kingdom and have conquered vast lands, namely, riding on the neck of an elephant, riding a horse, handling a chariot, handling a sword and a bow and arrow, retreating and advancing, taming elephants, handling a noose, handling a spear, handling a cudgel, clenching the fist, pacing, cutting, tearing, piercing, and the five arts of shooting, namely, shooting from afar, shooting at a sound, shooting at a vital part, shooting without being noticed, and shooting truly.
3.156他在各種剎帝利的藝術和技能中完全精通，這些剎帝利已被塗油膏並已取得對王國的統治、掌控和主權，並征服了廣大的領土。這些技能包括：騎象頸、騎馬、操縱戰車、操縱劍和弓箭、撤退和前進、馴服象隻、操縱繩索、操縱長矛、操縱棍棒、握拳、步行、砍切、撕裂、刺穿，以及五種射箭術，即遠距離射箭、對著聲音射箭、射向要害部位、不被發現而射箭，以及精準射箭。
3.157“It is commonplace that a son’s name is not known while his father is alive. Later, King Praṇāda died and Mahāpraṇāda ascended the throne. After having lawfully ruled over the kingdom for a while, he began to rule over the kingdom unlawfully. Then Śakra said to him, ‘O my friend, did I not, when I assigned you as the son of King Praṇāda, tell you not to rule over the kingdom unlawfully lest you should go to hell?’
3.157「這是常理，兒子的名字在父親活著的時候是不知道的。後來，波若那達王去世了，摩訶提那登上了王位。他合法統治這個王國一段時間後，開始非法地統治這個王國。於是帝釋天對他說：『我的朋友啊，當我指派你做波若那達王的兒子時，我不是告訴過你不要非法統治這個王國，以免你墮入地獄嗎？』」
3.158“Then the king, having lawfully ruled over the kingdom for a while, again began to rule over the kingdom unlawfully. Again, Śakra said to him, ‘O my friend, did I not, when I assigned you as the son of King Praṇāda, tell you not to rule over the kingdom unlawfully lest you should go to hell?’
3.158「那時國王在合法統治王國一段時間後，再次開始非法統治王國。帝釋天再次對他說：『我的朋友啊，我當初將你安排為誓言王之子時，難道沒有告訴你不要非法統治王國，免得你墮入地獄嗎？』」
3.159“ ‘O Kauśika,’ replied the king, [F.31.a] ‘since we kings enjoy much pleasure, we quickly forget things through carelessness. Please leave a reminder for me, so when I see it, I will certainly give donations and make merit.’
3.159"憍尸迦啊，"國王回答說，"我們國王因為享受很多喜樂，容易因為疏忽而很快忘記事情。請為我留下一個提醒，這樣當我看到它時，我一定會進行布施並積累功德。"
3.160“Then Śakra, Lord of the Gods, ordered the god Viśvakarman, ‘O Viśvakarman, go and produce, in the palace of King Mahāpraṇāda, a divine courtyard and a divine pillar that is a thousand fathoms high and sixty fathoms wide, made entirely of gold, and covered with various jewels.’
3.160「那時帝釋天主下令毗紐天說：『毗紐天啊，你去在摩訶提那王的宮殿中建造一座天神的庭院和一根天神的柱子，這根柱子高一千肘，寬六十肘，完全由黃金製成，並覆蓋著各種珠寶。』」
3.161“The god Viśvakarman then did produce, in the palace of King Mahāpraṇāda, a divine courtyard and a divine pillar that was a thousand fathoms high and sixty fathoms wide, made entirely of gold, and covered with various jewels. King Mahāpraṇāda then had an offering hall built, and appointed Aśoka, his uncle on his mother’s side, as the manager of the pillar.
3.161毗紐天於是在摩訶提那王的宮殿裡造出一個天界的庭院和一根天柱，高一千肘、寬六十肘，完全由黃金製成，並用各種寶石裝飾。摩訶提那王隨後建造了一座供養堂，並任命他母親一方的叔父阿育王為該柱的管理者。
3.162“Thereupon all the people living on the continent of Jambu gathered to see the pillar. They continued to stare at the pillar even while eating their meals and did not do their own work. As a result, the crops failed and the king’s taxes were not paid. When the ministers presented only a small amount of tax to the king, King Mahāpraṇāda asked them, ‘Sirs, why are you presenting only a small amount of tax?’
3.162於是贍部洲的所有人民都聚集來看那根金柱。他們甚至在吃飯食的時候還在盯著金柱看，沒有做自己的工作。因此農作物歉收，國王的賦稅沒有被徵收。當大臣們只呈上少量的賦稅給國王時，摩訶提那王問他們說：「各位，你們為什麼只呈上少量的賦稅？」
3.163“ ‘Your Majesty, all the people living on the continent of Jambu have gathered to see the pillar. They have continued to stare at the pillar even while eating their meals and do not do their own work. Therefore, the crops have failed and the taxes have not been paid.’
3.163"陛下，贍部洲上的所有人民都聚集在一起觀看這根柱子。他們甚至在飯食的時候也盯著柱子看，不去做自己的工作。因此，莊稼都沒有收成，稅賦也沒有繳納。"
“ ‘Destroy the pillar’s offering hall!’ ordered the king.
「摧毀那根柱子的供養堂！」國王下令。
3.164“Even after they had destroyed it, the people still gathered there as before, bringing food with them, and they continued to stare at the pillar even while eating their meals [F.31.b] and did not do their own work. Since the crops failed, the taxes were not paid. The king asked them, ‘Sirs, why are the taxes dwindling, even though you have destroyed the offering hall?’
3.164「即使他們摧毀了供養堂之後，人們仍然像以前一樣聚集在那裡，自己帶著飯食來。他們繼續在吃飯食的時候盯著柱子看，沒有做自己的工作。因為莊稼歉收，賦稅沒有繳納。國王問他們說：『各位，為什麼即使你們摧毀了供養堂，賦稅反而在減少呢？』」
3.165“ ‘Your Majesty,’ the ministers responded, ‘the people have still gathered there as before, bringing food with them. They stare at the pillar even while eating their meals and do not do their own work. Therefore, the crops have failed and the taxes are dwindling.’
3.165「陛下，」大臣們回應說，「人民仍然像以前一樣聚集在那裡，帶著飯食。他們即使在進餐時也盯著柱子，不做自己的工作。因此莊稼失收，稅收在減少。」
3.166“Thereupon King Mahāpraṇāda, having given donations and made merit, sank the pillar into the Ganges.
3.166於是摩訶提那王進行布施、積累功德，將那根柱子沉入了恆河。
3.167“What do you think, monks? That one who was King Mahāpraṇāda’s uncle, Aśoka, was indeed this monk Bhaddālin. And so he once attended to this pillar.”
3.167「比丘們，你們怎麼認為？那位曾是摩訶提那王的叔父阿育王，就是這位比丘跋陀羅。因此他曾經侍奉過這根柱子。」
C. The Prediction of the Appearance of the Buddha Maitreya and the Wheel-Turning King Śaṅkha152
《彌勒佛陀出現與轉輪聖王商迦的預言》
3.168“Honored One, on what occasion will this pillar be destroyed?”
3.168「尊者，這根柱子將在什麼時候被摧毀呢？」
“Monks,” the Blessed One explained, “in the future, the human lifespan will be eighty thousand years. Among the people whose lifespan is eighty thousand years, there will appear a king named Śaṅkha, a wheel-turning king who is in control of himself and has conquered the border regions in the four directions, a righteous Dharma king who has attained the seven treasures. His seven treasures will be these: the precious chakra, elephant, horse, jewel, woman, householder, and minister. He will have a thousand sons who will be brave, bold, and endowed with excellent physiques, and who will defeat the enemy’s army. He will conquer the land entirely, as far as the seashore, without risking harm, without violence, without punishment or weapons, but in accord with the Dharma and impartially. [F.32.a]
"比丘們，"世尊解釋道，"在未來，人類的壽命將達到八萬年。在那些壽命為八萬年的人們中，將出現一位名叫商迦的國王，一位轉輪聖王，自我控制，征服了四面八方的邊遠地區，是一位達到了七寶的正義法王。他的七寶是這些：輪寶、象寶、馬寶、摩尼寶、女寶、主人寶和大臣寶。他將有一千個兒子，他們勇敢、大膽，擁有優異的體格，能夠擊敗敵人的軍隊。他將征服整個土地，直到海邊，不冒險遭受傷害，不用暴力，不用懲罰或武器，而是依照正法行事，公正無偏。
3.169“King Śaṅkha will have a brahmin named Brahmāyus, who will be chief priest of the country. The brahmin will have a wife named Brahmāvatī . She will, having filled the world with immeasurable love, have a son named Maitreya (Loving). The brahmin Brahmāyus will teach brahmanical mantras to eighty thousand young brahmins. He will entrust the young brahmins to Maitreya, and the young brahmin Maitreya will teach brahmanical mantras to the eighty thousand young brahmins.
3.169「商迦大王將有一位名叫梵壽的婆羅門，他是此國的大祭司。這位婆羅門有一位妻子名叫梵妃。她將以無量的慈充滿世間，生下一個名叫彌勒（意為慈愛者）的兒子。婆羅門梵壽將教導八萬名年輕婆羅門學習婆羅門咒語。他將把這些年輕婆羅門交托給彌勒，年輕的婆羅門彌勒將教導這八萬名年輕婆羅門學習婆羅門咒語。」
3.170“Thereupon the Four Great Kings will bring four great treasures, namely:
3.170「於是四大天王將奉獻四種殊勝寶藏，即：」
3.171“and this pillar, and they will offer them to King Śaṅkha. King Śaṅkha will give them to the brahmin Brahmāyus, the brahmin Brahmāyus to the young brahmin Maitreya, and the young brahmin Maitreya to the young brahmins. Thereupon the young brahmins will break the pillar into pieces and divide the pieces. Then the young brahmin Maitreya, having realized the impermanence of the pillar and experienced grief, will go to the forest. On the very day when he goes to the forest, having filled the world with immeasurable love, he will attain supreme knowledge. His name will be the Supremely Perfectly Awakened One Maitreya.
3.171「和這根柱子，他們會將它們獻給商迦王。商迦王會把它們給予婆羅門梵壽，婆羅門梵壽把它給年輕婆羅門彌勒，年輕婆羅門彌勒把它給年輕婆羅門們。那時年輕婆羅門們會把柱子砸成碎片並分散這些碎片。然後年輕婆羅門彌勒體悟了柱子的無常，經歷了悲傷，會進入森林。在他進入森林的那一天，用無量的慈充滿了世界，他將證得無上菩提。他的名號將是無上正等正覺者彌勒。」
3.172“On the very day when the Perfectly Awakened One Maitreya attains supreme knowledge, the seven treasures of King Śaṅkha will disappear. King Śaṅkha will, along with his attendants, eighty thousand minor kings, also go forth, following the Supremely Perfectly Awakened One [F.32.b] Maitreya who himself went forth. His precious woman, Viśākhā, will also go forth along with her eighty thousand female attendants, following the Supremely Perfectly Awakened One Maitreya who himself went forth. The brahmin Brahmāyus will also go forth along with his attendants, the eighty thousand young brahmins, following the Supremely Perfectly Awakened One Maitreya who himself went forth.
3.172「在彌勒無上正等正覺者證得無上菩提的那一天，商迦王的七寶將會消失。商迦王將與他的隨從以及八萬位小王一起，跟隨已經出家的無上正等正覺者彌勒而出家。他的女寶毘舍佉也將與她的八萬位女侍者一起，跟隨已經出家的無上正等正覺者彌勒而出家。婆羅門梵壽也將與他的隨從以及八萬位年輕婆羅門一起，跟隨已經出家的無上正等正覺者彌勒而出家。
3.173“Thereupon the Perfectly Awakened One Maitreya, surrounded by ninety-six hundred thousand monks, will go to Mount Kukkuṭapādaka. Because the whole skeleton of the monk Kāśyapa will be there in the mountain, Mount Kukkuṭapādaka will open itself for the Supremely Perfectly Awakened One Maitreya. Then the Supremely Perfectly Awakened One Maitreya will take the whole skeleton of the monk Kāśyapa with his right hand, place it in his left hand, and teach the Dharma to his disciples: ‘Monks, when the human lifespan was a hundred years, there appeared in the world a teacher called Śākyamuni. Among his disciples, Kāśyapa was said to have been the one who was the best at being content with what he had, being free from avarice, and accomplishing the ascetic practices. He is here. Moreover, after Śākyamuni was completely emancipated, his teachings were collected by this Kāśyapa.’
3.173「於是正遍知者彌勒，被九十六百千比丘包圍，將前往雞足山。因為比丘迦葉的整個骨骸會在山中，雞足山將為無上正等正覺者彌勒自行開啟。然後無上正等正覺者彌勒將以右手取得比丘迦葉的整個骨骸，放在左手中，並對他的聲聞教導法：『比丘們，當人類的壽命是一百年時，世界中出現了一位稱為釋迦牟尼的師。在他的聲聞中，迦葉據說是最善於對自己所擁有的感到知足、不懷有慳心，並成就苦行的人。他就在這裡。而且，在釋迦牟尼完全解脫之後，他的教法被這位迦葉所集結。』」
3.174“The monks will see the skeleton and experience grief, thinking, ‘How could such a number of good qualities be attained with such a body?’ Through the experience of grief they will actualize the state of an arhat—the ninety-six hundred thousand monks will actualize the state of an arhat and the ascetic practices. Then the pillar will be destroyed.”
3.174「比丘們看到骨骼會生起悲傷，想著『怎麼能用這樣的身體獲得如此眾多的善品質呢？』透過悲傷的經歷，他們將證得阿羅漢的境界——九十六百萬比丘將證得阿羅漢的境界和苦行的成就。之後那根柱子就會被摧毀。」
D. The Former Lives of the Buddha Maitreya and the Wheel-Turning King Śaṅkha156
D. 佛陀彌勒和轉輪聖王商迦的前世
3.175“O Honored One, by what cause and what condition do the two treasures (a wheel-turning king and a buddha) [F.33.a] appear in the world?”
3.175「尊者啊，轉輪聖王和佛陀這兩種珍寶出現在世間，是由什麼因和什麼條件導致的呢？」
“It is by the power of an aspiration,” replied the Blessed One.
「這是由願力的力量而成就的，」世尊回答說。
3.176“O Blessed One, where did you make such an aspiration?”
3.176「世尊，您在何處發起這樣的願呢？」
“Monks, once there was a king named Vāsava in the midland region. He ruled over the country, which was rich, prosperous, peaceful, abundant in food, and full of many people. His trees were always full of blossoms and fruits, and the gods brought rain at the appropriate times. Therefore, the harvest was exceedingly abundant.
比丘們，曾經在中土地區有一位名叫婆娑婆的國王。他統治的國家富庶、繁榮、安寧、食物充足、人口眾多。他的樹木始終花果繁茂，天神按時降雨。因此，收穫極其豐盛。
3.177“In the northern region, there was a king named Dhanasaṃmata. He ruled over the country, which was rich, prosperous, peaceful, abundant in food, and full of many people. His trees were always full of blossoms and fruits, and the gods brought rain at the appropriate times. Therefore, the harvest was exceedingly abundant.
3.177「在北方地區，有一位名叫財積的國王。他統治的國家富裕繁榮，安寧祥和，食物充足，人口眾多。他的樹木始終開花結果，天神按時降雨。因此，收穫極其豐盛。
3.178“One day King Vāsava’s chief priest had a son whose crest (śikhā) was naturally ornamented with jewels (ratna). A great celebration at the boy’s birth was held and he was named Ratnaśikhin. Later, having seen the old, the sick, and the dead, he experienced grief and went to the forest. On the very day when he went to the forest, he attained supreme knowledge, and his name became the Perfectly Awakened One Ratnaśikhin.
3.178「有一天，婆娑婆王的大祭司有一個兒子，他的髻自然地被寶石裝飾著。為這個男孩的出生舉行了盛大的慶典，他被命名為寶髻。後來，他看到了衰老、患病和死亡，經歷了悲傷，於是進入森林。他進入森林的那一天，他就獲得了無上菩提，他的名字成為了正遍知者寶髻。」
3.179“Then one day King Dhanasaṃmata was sitting on a terrace made of jewels, surrounded by his ministers. He asked the ministers, ‘Sirs, is there any other king like me, whose land is rich, prosperous, peaceful, abundant in food, and full of many people, and in whose land trees are always full of blossoms and fruits, [F.33.b] and the gods bring rain at the appropriate times, and therefore the harvest is exceedingly abundant?’
3.179「那時，陀那王一日坐在寶石講堂上，四周圍繞著大臣們。他問大臣們說：『諸位先生，有沒有其他國王像我一樣，他的國家富饒、繁榮、安樂、食物豐裕、人口眾多，他國中的樹木總是花果滿枝，天神們在適當的時候降下雨水，因此收穫極其豐盛呢？』」
3.180“People who had come from the midland region to the northern region bearing merchandise said, ‘Your Majesty, there is a king named Vāsava in the midland region.’
3.180「從中州來到北方的商人帶著貨物說：『陛下，中州有一位名叫婆娑婆的國王。』」
“As soon as he heard this, King Dhanasaṃmata found it unbearable. Unable to bear it, he ordered his ministers, ‘Sirs, prepare an army consisting of four divisions. I will destroy his land.’
「陀那王一聽到這話，心裡感到難以忍受。他無法承受，於是命令大臣們說：『諸位，請你們準備由四部隊組成的軍隊。我要摧毀他的國家。』」
3.181“Then King Dhanasaṃmata, having prepared an army consisting of four divisions, namely, an elephant division, a horse division, a chariot division, and an infantry division, went to the midland region and took up his position on the south bank of the Ganges.
3.181「那時財積王準備好由象隊、馬隊、戰車隊和步兵隊組成的四部隊，前往中土地區，在恆河南岸駐紮。」
3.182“When King Vāsava heard that King Dhanasaṃmata had prepared an army consisting of four divisions, namely, an elephant division, a horse division, a chariot division, and an infantry division, and that he had come to the midland region and taken up his position on the south bank of the Ganges, he also prepared an army consisting of four divisions, namely, an elephant division, a horse division, a chariot division, and an infantry division, and took up his position on the north bank of the Ganges.
3.182「當婆娑婆王聽說陀那王準備了由四部隊組成的軍隊，即象隊、馬隊、戰車隊和步兵隊，並且他已經來到了中部地區，在恆河南岸設置了陣地時，他也準備了由四部隊組成的軍隊，即象隊、馬隊、戰車隊和步兵隊，並在恆河北岸設置了陣地。」
3.183“The Perfectly Awakened One Ratnaśikhin knew that it was the right time to train these two kings and stayed overnight on the bank of the Ganges. Then the Perfectly Awakened One Ratnaśikhin entertained mundane thoughts. It naturally occurs that when the buddhas, the blessed ones, entertain mundane thoughts, Śakra, Brahmā, and the other gods understand the Blessed One’s thoughts. Then Śakra, Brahmā, and the other gods [F.34.a] went to the Perfectly Awakened One Ratnaśikhin. Upon their arrival, they bowed low until their foreheads touched the feet of the Perfectly Awakened One Ratnaśikhin, and then they sat down to one side.
3.183正遍知者寶髻知道現在是調化這兩位國王的時候，就在恆河岸邊住了下來。之後正遍知者寶髻生起了世間的尋。當佛陀、世尊生起世間的尋時，帝釋天、梵天以及其他天神自然就會明白世尊的想法。於是帝釋天、梵天及其他天神來到正遍知者寶髻那裡。他們到達後，五體投地，以額頭接觸正遍知者寶髻的雙足，然後坐在一旁。
3.184“King Dhanasaṃmata saw the vast splendor of light created by the figures of the gods, and he asked his ministers, ‘Sirs, what is this vast splendor of light that has appeared in the land of King Vāsava?’
3.184「陀那王看到天神們創造的廣大光輝，於是問他的大臣說：『諸位，這是什麼廣大的光輝出現在婆娑婆王的地方呢？』」
3.185“ ‘Your Majesty,’ they answered, ‘the Perfectly Awakened One Ratnaśikhin has appeared in the land of King Vāsava. Śakra, Brahmā, and the other gods have come to see him. Therefore, a vast splendor of light has appeared. He is of great magical power and dignity, and the splendor of light is his dignity.’
3.185「陛下，」他們回答說，「正遍知者寶髻已經出現在婆娑婆王的領土上。帝釋天、梵天和其他天神都來拜見他。因此，一片巨大的光芒輝煌出現了。他擁有強大的神通和威嚴，這光芒輝煌就是他的威嚴的表現。」
3.186“King Dhanasaṃmata then asked, ‘Sirs, what harm can I do to a king in whose land has appeared a human field of merit such as is visited even by Śakra, Brahmā, and the other gods?’
3.186「財積王於是問道：『諸位大臣，我怎麼可能傷害一位國土中出現了人間福田的國王呢？那位福田甚至還受到帝釋天、梵天和其他天神的親臨。』」
3.187“He sent a messenger to King Vāsava, saying, ‘O my friend, I will not do anything against you. Come here. You are a man with the great power of merit, and in your land is a human field of merit, the Perfectly Awakened One Ratnaśikhin, who is visited by Śakra, Brahmā, and the other gods. I would rather clasp you around the neck and leave so that we will be content with one another.’
3.187陀那王派遣使者去見婆娑婆王，說道：「我的朋友啊，我不會對你做任何傷害的事。請你來這裡。你是具有大功德力量的人，你的領地裡有人間的福田——正遍知者寶髻，他受到帝釋天、梵天和其他天神的拜訪。我寧願擁抱你的頸項後離去，這樣我們就能彼此滿足了。」
3.188“King Vāsava did not trust him. He went to the Perfectly Awakened One Ratnaśikhin. When he arrived, he bowed low until his forehead touched the feet of the Perfectly Awakened One Ratnaśikhin, and then he sat down to one side. When he had sat down to one side, King Vāsava told the Perfectly Awakened One Ratnaśikhin, [F.34.b] ‘O Honored One, King Dhanasaṃmata sent me a message: “O my friend, I will not do anything against you. Come here. I would rather clasp you around the neck and leave so that we will be content with one another.” What should I do about this?’
3.188陀那王雖然不信任他，但還是去見了正遍知者寶髻。到達後，他低眉順眼，額頭貼著正遍知者寶髻的雙足頂禮，然後坐在一旁。坐下後，陀那王對正遍知者寶髻說道：「尊者，財積王給我送來信息說：『我的朋友啊，我不會對你做任何不利的事。你來這裡吧。我寧願擁抱你，然後離開，這樣我們就能彼此滿足了。』我應該怎麼辦？」
3.189“ ‘Great King,’ said the Perfectly Awakened One Ratnaśikhin, ‘go there and it will be good for you.’
3.189「大王，」正遍知者寶髻說，「你去吧，這對你會很有利。」
“‘Blessed One, should I throw myself at his feet?’
「尊者，我應該向他叩拜嗎？」
“‘Great King, you must throw yourself at the feet of kings who have a great army.’
「大王，你必須向擁有強大軍隊的國王俯身跪拜。」
3.190“King Vāsava then rose from his seat, bowed low until his forehead touched the feet of the Perfectly Awakened One Ratnaśikhin, and departed. He went to King Dhanasaṃmata, and when he arrived, he threw himself at King Dhanasaṃmata’s feet. King Dhanasaṃmata then clasped him around the neck, made peace with him, and departed.
3.190婆娑婆王隨即從座位起身，俯身頂禮正遍知者寶髻的雙足，然後離去。他前往財積王那裡，到了之後，他在財積王的雙足前俯身頂禮。財積王隨即擁抱他，與他講和，然後離去。
3.191“Thereupon King Vāsava went to the Perfectly Awakened One Ratnaśikhin. When he arrived, he bowed low until his forehead touched the feet of the Perfectly Awakened One Ratnaśikhin, and then he sat down to one side. When he had sat down to one side, King Vāsava asked the Perfectly Awakened One Ratnaśikhin, ‘Honored One, who is the king at whose feet every king throws himself?’
3.191於是婆娑婆王前往正遍知者寶髻那裡。抵達後，他俯身叩拜，額頭觸及正遍知者寶髻的雙足，然後坐在一旁。坐定後，婆娑婆王問正遍知者寶髻：「尊者，誰是那位每個國王都會在其足下叩拜的國王？」
“‘Great King, it is the wheel-turning king.’
「大王，那就是轉輪聖王。」
3.192“ King Vāsava then rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Perfectly Awakened One Ratnaśikhin, and said to him, [F.35.a] ‘May the Blessed One together with the community of monks assent to my offer of a meal at my house tomorrow.’
3.192婆娑婆王隨即從座位上站起身，將上衣搭在一個肩膀上，向正遍知者寶髻做出敬禮手勢，並對他說：「願世尊與僧團一起同意明天到我家接受我的飯食供養。」
3.193“The Perfectly Awakened One Ratnaśikhin assented to King Vāsava by remaining silent. Then King Vāsava, knowing that the Perfectly Awakened One Ratnaśikhin had assented by remaining silent, departed from the presence of the Perfectly Awakened One Ratnaśikhin. Thereupon King Vāsava prepared a pure and fine meal during the night. The next morning he prepared seats, set up a jeweled pitcher, and let the Perfectly Awakened One Ratnaśikhin know the time by messenger: ‘O Honored One, the time has arrived. May the Blessed One know that the meal is ready.’
3.193正遍知者寶髻以保持沉默的方式同意了婆娑婆大王。於是婆娑婆大王知道正遍知者寶髻已經以保持沉默的方式同意了，便從正遍知者寶髻的面前離開。隨後，婆娑婆大王在夜間準備了純淨美好的飯食。次日早晨，他準備了座位，設置了珍寶水瓶，並派使者向正遍知者寶髻傳達時間：「尊者啊，時辰已經到了。祈願世尊知道飯食已經準備好了。」
3.194“Then, early in the morning, the Perfectly Awakened One Ratnaśikhin dressed, took his bowl and his robe, and, surrounded by a group of monks, went to the dining hall of King Vāsava, followed by the community of monks. When he arrived, he sat on the seat prepared for him in front of the community of monks. King Vāsava then knew that the community of monks headed by the Perfectly Awakened One Ratnaśikhin had sat down in comfort, and with his own hands he served and satisfied them with a pure and fine meal. When, with his own hands, he had served and satisfied them in a variety of ways with a pure and fine meal, knowing that the Perfectly Awakened One Ratnaśikhin had finished his meal and washed his hands and his bowl, [F.35.b] the king threw himself at the feet of the Perfectly Awakened One Ratnaśikhin and made this aspiration: ‘O Honored One, may I become a wheel-turning king by this root of merit from my offering.’ Soon after that, he also blew a conch shell ( śaṅkha ).
3.194其時，正遍知者寶髻於清晨著衣，持缽及衣，與比丘僧團圍繞，前往婆娑婆王的食堂。到達後，他坐在僧團之前為他準備的座位上。婆娑婆王見到以正遍知者寶髻為首的僧團已安坐，便親手奉侍，以清淨美妙的飯食使他們滿足。當他親手以各種清淨美妙的飯食奉侍並使他們滿足之後，知道正遍知者寶髻已用完飯食並洗淨雙手和缽，王於是匍匐在正遍知者寶髻的足下，發起此願：「尊者，願我以此供養的福德根，成為轉輪聖王。」不久之後，他也吹響了螺貝。
3.195“Then the Perfectly Awakened One Ratnaśikhin said to King Vāsava, ‘Great King, you will become a wheel-turning king named Śaṅkha when the human lifespan is eighty thousand years.’
3.195「那時，正遍知者寶髻對陀那王說：『大王，當人壽八萬歲時，你將成為名叫商迦的轉輪聖王。』」
3.196“Then there was a loud shout. King Dhanasaṃmata heard the shout and asked his ministers, ‘Sirs, there was a shout in the land of King Vāsava. What was it?’
3.196"隨後響起了很大的歡呼聲。財積王聽到這個歡呼聲，詢問他的大臣們說：'各位，在婆娑婆王的領地裡響起了歡呼聲。那是什麼呢？'"
“They investigated it carefully and answered, ‘Your Majesty, because the Perfectly Awakened One Ratnaśikhin predicted King Vāsava would become a wheel-turning king, the people were pleased and delighted and rejoiced. Hence there was a shout.’
「他們仔細查證後回答：『大王，因為正遍知者寶髻為婆娑婆王預言，他將會成為轉輪聖王，所以百姓歡喜快樂，因此發出歡呼聲。』」
3.197“Thereupon King Dhanasaṃmata went to the Perfectly Awakened One Ratnaśikhin. When he arrived, he bowed low until his forehead touched the feet of the Perfectly Awakened One Ratnaśikhin, and then he sat down to one side. When he had sat down to one side, King Dhanasaṃmata asked the Perfectly Awakened One Ratnaśikhin, ‘O Honored One, at whose feet does every wheel-turning king throw himself?’
3.197「於是陀那王前往正遍知者寶髻處。到達後，他俯身禮敬，以額頭接觸正遍知者寶髻的雙足，然後坐在一旁。坐定後，陀那王問正遍知者寶髻說：『尊者，每一位轉輪聖王都在誰的足下投身禮敬呢？』」
“ ‘Great King, it is the Tathāgata, the Arhat, the Perfectly Awakened One.’
「大王，是如來、阿羅漢、正遍知者。」
3.198“ King Dhanasaṃmata then rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Perfectly Awakened One Ratnaśikhin, and said, ‘May the Blessed One together with the community of monks [F.36.a] assent to my offer of a meal at my house tomorrow.’
3.198陀那財積王隨即從座位起身，將上衣搭在一肩，向正遍知者寶髻做出敬禮手勢，並說道：「願世尊與僧團明日光臨我家，接受我的飯食供養。」
3.199“The Perfectly Awakened One Ratnaśikhin assented to King Dhanasaṃmata by remaining silent. Then King Dhanasaṃmata, knowing that the Perfectly Awakened One Ratnaśikhin had assented by remaining silent, bowed low until his forehead touched the feet of the Perfectly Awakened One Ratnaśikhin, and then departed from his presence. Thereupon King Dhanasaṃmata prepared a pure and fine meal during the night. After he rose at dawn, he prepared seats, set up a jeweled pitcher, and let the Perfectly Awakened One Ratnaśikhin know the time by messenger: ‘O Honored One, the time has arrived. May the Blessed One know that the meal is ready.’
3.199正遍知者寶髻默然同意了陀那王。陀那王知道正遍知者寶髻已經默然同意，就俯身叩拜，額頭觸及正遍知者寶髻的足部，然後離開了。之後，陀那王在整個夜晚準備了純淨美好的飯食。天亮後起身，他準備了座位，設置了珍寶水瓶，派遣信使告知正遍知者寶髻時間已到：「尊者，時辰已到。願世尊知曉飯食已備妥。」
3.200“Then, early in the morning, the Perfectly Awakened One Ratnaśikhin dressed, took his bowl and his robe, and, surrounded by a group of monks, went to the dining hall of King Dhanasaṃmata, followed by the community of monks. When he arrived, he sat on the seat prepared for him in front of the community of monks. King Dhanasaṃmata then knew that the community of monks headed by the Perfectly Awakened One Ratnaśikhin had sat down in comfort, and with his own hands he served and satisfied them with a pure and fine meal. When, with his own hands, he had served and satisfied them in a variety of ways with a pure and fine meal, knowing that the Perfectly Awakened One Ratnaśikhin had finished his meal and washed his hands and his bowl, [F.36.b] the king threw himself at the feet of the Perfectly Awakened One Ratnaśikhin, filled this whole world with immeasurable love, and made this aspiration: ‘May I become a teacher of the world, a tathāgata, an arhat, a perfectly awakened one, by this root of merit from my offering.’
3.200隨後，正遍知者寶髻於清晨時分穿上衣服，拿起缽和袍，被一群比丘圍繞著，前往陀那王的飯廳，僧團跟隨其後。抵達後，他坐在為他在僧團前方準備的座位上。陀那王見到以正遍知者寶髻為首的僧團都舒適地坐下了，便親手奉獻，用清淨美妙的飯食供養他們至滿足。他用自己的雙手以各種清淨美妙的飯食供養並使他們滿足後，知道正遍知者寶髻已經用完飯食並洗淨了雙手和缽，國王遂伏在正遍知者寶髻的足下，用無量的慈心充滿了整個世界，並發出這樣的願：「願我以這供養所生起的福德根，成為世間的師、如來、阿羅漢、正遍知者。」
3.201“The Perfectly Awakened One Ratnaśikhin said, ‘Great King, you will become the tathāgata, the arhat, the perfectly awakened one named Maitreya when the human lifespan is eighty thousand years.’
3.201「寶髻正遍知者說：『大王，當人壽八萬歲時，你將成為名為彌勒的如來、阿羅漢、正遍知者。』」
3.202“Thus, monks, by the power of an aspiration, two treasures will appear in the world at the same time.”
3.202「比丘們，就是這樣，由於願力的力量，兩種寶藏將同時出現在世間。」
E. The Sermon in Kuṭi Village159
庫提村的說法159
3.203Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, let us go to the village named Kuṭi.”
3.203於是世尊對尊者阿難說：「阿難，我們去名叫拘提的村子吧。」
“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.
"是的，尊者，"尊者阿難回應世尊。
3.204And so the Blessed One, traveling through the country of Vṛji, arrived in Kuṭi Village. He stayed in a śiṃśapā forest to the north of Kuṭi Village. Then the Blessed One said to the monks, “Monks, this is moral conduct. This is meditation. This is wisdom. Monks, if you practice moral conduct, your meditation will long endure. If you practice meditation, your wisdom will long endure. If you practice wisdom, your mind will be perfectly liberated from desire, anger, and delusion. A noble disciple whose mind has thus been perfectly liberated will perfectly understand: ‘My defilements have been exhausted. The pure life has been lived. What is to be done has been done. I will not know another existence after this one.’ ” [F.37.a]
3.204世尊途經跋闍國，抵達拘提村。他在拘提村北邊的娑羅林中住下。之後世尊對比丘們說：「比丘們，這是戒。這是禪定。這是智慧。比丘們，如果你們修習戒，禪定就會長遠安住。如果你們修習禪定，智慧就會長遠安住。如果你們修習智慧，你們的心就會完全解脫貪、瞋、癡。聖弟子的心如此完全解脫，就會完全了知：『我的煩惱已經窮盡。梵行已經成就。該做的事已經做完。我之後不會再經歷另一個有。』」
3.205Thus spoke the Blessed One, and the monks rejoiced in and praised what the Blessed One had said.
3.205世尊如是說法，比丘們對世尊所說的法生起歡喜心，並且讚歎世尊的說法。
F. The Sermon in Nādikā160
《那提迦的說法》
3.206Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, let us go to *Nādikā.”
3.206於是世尊對尊者阿難說：「阿難，我們去那提迦吧。」
“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.
「好的，尊者。」尊敬的阿難向世尊回答道。
3.207Thereupon the Blessed One, traveling through the country of Vṛji, arrived in Nādikā. He stayed at the ṛṣi Guṃjika’s abode ( Guṃjikāvasatha ) in Nādikā.
3.207於是世尊經過跋闍國，來到那提迦。他住在那提迦的仙人貢迦的住所。
3.208At that time, an epidemic had broken out among the people of Nādikā, and the lay brother Karkaṭaka had died. Nikaṭa, Kaḍaṅgara, Kātyarṣabha, Cāru, Upacāru, Ariṣṭa, Upāriṣṭa, Bhadra, Subhadra, Yaśas, Yaśodatta, and the lay brother Yaśottara had also died.
3.208當時那提迦國的人民中爆發了瘟疫，優婆塞迦伽多已經去世，尼迦多、迦檀伽羅、迦多阿婆舍跋、車魯、烏波車魯、阿裡舍多、烏波阿裡舍多、跋陀、蘇跋陀、耶舍、耶舍陀多與優婆塞名超也都去世了。
3.209Then in the morning many monks dressed, took their bowls and their robes, and entered Nādikā for alms. When the many monks were walking around Nādikā for alms, they heard that an epidemic had broken out among the people of Nādikā and that at that time the lay brother Karkaṭaka had died and Nikaṭa, Kaḍaṅgara, Kātyarṣabha, Cāru, Upacāru, Ariṣṭa, Upāriṣṭa, Bhadra, Subhadra, Yaśas, Yaśodatta, and the lay brother Yaśottara had also died. After hearing this, they walked around Nādikā for alms and then took their meal. After the meal they returned, put their bowls and their robes in order, washed their feet, and went to the Blessed One. When they had gathered, 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, the many monks recounted to the Blessed One, “O Honored One, Blessed One, [F.37.b] in the morning we many monks dressed here, took our bowls and our robes, and entered Nādikā for alms. O Honored One, when we many monks were walking around Nādikā for alms, we heard that an epidemic had broken out among the people here in Nādikā and that at that time the lay brother Karkaṭaka had died and Nikaṭa, Kaḍaṅgara, Kātyarṣabha, Cāru, Upacāru, Ariṣṭa, Upāriṣṭa, Bhadra, Subhadra, Yaśas, Yaśodatta, and the lay brother Yaśottara had also died. Honored One, what are their destinies? What are their next births? What are their destinations?”
3.209那時，早晨有許多比丘穿上衣服，拿著缽盂和衣服，進入那提迦城乞食。許多比丘在那提迦城乞食時，聽說那提迦城的人民中爆發了瘟疫，優婆塞卡卡多已經去世，尼卡多、卡當伽羅、迦毗羅薩婆、查魯、烏帕查魯、阿裡什多、烏帕裡什多、巴德羅、蘇巴德羅、耶舍、耶舍陀多和優婆塞名超也都去世了。聽到這個消息後，他們在那提迦城乞食，然後吃了飯食。飯食後，他們回來，整理好缽盂和衣服，洗了腳，就去見世尊。當他們聚集在一起時，磕頭觸及世尊的腳，然後坐在一邊。當他們坐下後，許多比丘向世尊敘述說：「尊者、世尊，早晨我們許多比丘穿上衣服，拿著缽盂和衣服，進入那提迦城乞食。尊者，當我們許多比丘在那提迦城乞食時，我們聽說這裡那提迦城的人民中爆發了瘟疫，優婆塞卡卡多已經去世，尼卡多、卡當伽羅、迦毗羅薩婆、查魯、烏帕查魯、阿裡什多、烏帕裡什多、巴德羅、蘇巴德羅、耶舍、耶舍陀多和優婆塞名超也都去世了。尊者，他們的果報是什麼？他們的後世轉生是什麼？他們的去處是什麼？」
3.210“Monks, the lay brother Karkaṭaka, since he had abandoned the five fetters that bind one to lower states, will have a miraculous birth. There he will be completely emancipated and become a never-returner, one who will naturally never return to this world. Nikaṭa, Kaḍaṅgara, Kātyarṣabha, Cāru, Upacāru, Ariṣṭa, Upāriṣṭa, Bhadra, Subhadra, Yaśas, Yaśodatta, and the lay brother Yaśottara, since they too had abandoned the five fetters that bind one to lower states, will also have miraculous births. There they will be completely emancipated and become never-returners, those who will naturally never return to this world.
3.210「比丘們，優婆塞貢迦因為已經斷除了五下分結，將會有神奇的生。在那裡他將完全解脫，成為不還者，自然永遠不會回到這個世界。名超、迦當伽羅、迦提力沙婆、查魯、烏波查魯、阿利沙多、烏波阿利沙多、跋陀、善跋陀、耶舍、耶舍陀多，以及優婆塞名超，因為他們也已經斷除了五下分結，將同樣會有神奇的生。在那裡他們將完全解脫，成為不還者，自然永遠不會回到這個世界。」
3.211“Monks, here in Nādikā two hundred and fifty-one lay brothers have died. Since they had also abandoned the five fetters that bind one to lower states, they will have miraculous births. There they will be completely emancipated and become never-returners, those who will naturally never return to this world.
3.211「比丘們，在那提迦這個地方，有二百五十一位優婆塞已經往生。由於他們也已經放棄了五下分結，他們將會獲得化生。在那裡他們將完全解脫，成為不還者，那些自然不會再回到這個世界的人。」
3.212“Monks, here in Nādikā three hundred other lay brothers have died. Since they had abandoned the three fetters and restrained desire, anger, and delusion, they are once-returners, those who will, after returning to this world once more, bring their suffering to an end.
3.212「比丘們，在那提迦城有三百位其他的優婆塞已經去世。由於他們已經捨棄了三結，並且控制了貪、瞋、癡，他們是一來者，將在回到這個世界一次後，終結苦難。」
3.213“Monks, [F.38.a] here in the city of Nādikā five hundred and one other lay brothers have died. Since they had abandoned the three fetters, they are stream-enterers, those who will naturally never fall into inferior states, are firmly absorbed in awakening, and will have seven more lives at most. They will be reborn seven times among gods and humans and then bring their suffering to an end.
3.213「比丘們，那提迦城中又有五百零一位優婆塞去世了。因為他們已經斷除了三結，所以他們是須陀洹，那些自然不會墮入下劣境界的人，他們堅定地專注於覺悟，最多還有七次生命。他們將在天神和人類之中轉生七次，然後結束他們的苦難。」
3.214“Monks, it is scornful of the Tathāgata that you ask the Tathāgata about those who have passed away and died. It does not please the Tathāgata. What wonder is there in the fact that someone who is born will die? The nature of phenomena, the enduring reality of phenomena, the element of phenomena endures whether tathāgatas appear or not. The Tathāgata himself, after having completely known and been completely awakened, explains, teaches, establishes, analyzes, interprets, clarifies, expounds—correctly and completely expounds—the following: Because this exists, that arises; because this has been born, that will be born. Conditioned by ignorance, there are actions; conditioned by actions, there is consciousness; conditioned by consciousness, there are name and form; conditioned by name and form, there are the six sense spheres; conditioned by the six sense spheres, there is contact; conditioned by contact, there is perception; conditioned by perception, there is thirst; conditioned by thirst, there is attachment; conditioned by attachment, there is existence; conditioned by existence, there is birth; and conditioned by birth, there arise old age and death, sorrow, lamentation, pain, despair, and distress. Thus, this whole vast mass of suffering arises.
3.214「比丘們，你們詢問如來關於已經去世的人，這對如來是不尊重的。如來不歡喜這樣的提問。有什麼值得奇怪的呢？出生的人終必死亡，這是現象的本質。現象的恆常性、現象的真實性，無論如來出現與否都是存在的。如來本身已經完全認知和完全覺悟，他解說、教導、建立、分析、詮釋、闡明、說明——正確而完全地說明——以下的道理：因為這個存在，那個就生起；因為這個已經生起，那個就會生起。以無明為條件，有行；以行為條件，有識；以識為條件，有名色；以名色為條件，有六入；以六入為條件，有觸；以觸為條件，有受；以受為條件，有愛；以愛為條件，有取；以取為條件，有有；以有為條件，有生；以生為條件，有老死、苦、憂、苦惱、絕望、煩惱生起。如此，這整個龐大的苦的聚合就生起了。」
3.215“If this does not exist, that does not arise; if this has ceased, that will cease. With the cessation of ignorance, [F.38.b] actions cease; with the cessation of actions, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense spheres cease; with the cessation of the six sense spheres, contact ceases; with the cessation of contact, perception ceases; with the cessation of perception, thirst ceases; with the cessation of thirst, attachment ceases; with the cessation of attachment, existence ceases; with the cessation of existence, birth ceases; and with the cessation of birth, old age and death, sorrow, lamentation, pain, despair, and distress cease. Thus, this whole vast mass of suffering ceases.
3.215「如果這個不存在，那個就不會生起；如果這個滅了，那個就會滅。無明滅則行滅；行滅則識滅；識滅則名色滅；名色滅則六處滅；六處滅則觸滅；觸滅則受滅；受滅則愛滅；愛滅則取滅；取滅則有滅；有滅則生滅；生滅則老死、苦、憂、苦惱、絕望、煩惱滅。這樣，整個龐大的苦聚就滅除了。」
3.216“Further, monks, I will teach you a teaching device of the Dharma called mirror of the Dharma. Listen to it well and keep it in mind; I shall teach it.
3.216「還有，比丘們，我將為你們說一個稱為法鏡的法教法門。你們要仔細聽，記住它；我將為你們說。
3.217“What is the teaching device of the Dharma called mirror of the Dharma? To understand and have faith in the Buddha, Dharma, and Saṅgha is the teaching device of the Dharma called mirror of the Dharma. Moral conduct pleasing to a noble one is the teaching device of the Dharma called mirror of the Dharma. I said that I would teach you a teaching device of the Dharma called mirror of the Dharma, and this is it.”
3.217「什麼是稱為『法鏡』的法的教學方法呢？對佛陀、法和僧伽有理解並具有信心，就是稱為『法鏡』的法的教學方法。令聖者歡喜的戒行，就是稱為『法鏡』的法的教學方法。我說過我會為你們教授稱為『法鏡』的法的教學方法，就是這個。」
G. The Invitation by Āmrapālī165
G. 菴羅婆利的邀請165
3.218Āmrapālī heard that the Blessed One, traveling through the country of Vṛji, had arrived in Nādikā, and was staying at the ṛṣi Guṃjika’s abode in Nādikā. When she heard this, Āmrapālī said to her parrot named Pūrṇamukha, who understood human language, “Come, Pūrṇamukha, go to the Blessed One. When you arrive, bow low on my behalf until your forehead touches the Blessed One’s feet, and ask if the Blessed One is free from trouble, free from illness, in good physical condition, healthy, without any trouble, and living in vigor and comfort. Then say, ‘This is a message from Āmrapālī: [F.39.a] “O Honored One, may the Blessed One have compassion for me and come first to my mango grove when you come to Vaiśālī.’ ”
3.218菵羅婆利聽說世尊遊歷跋闍國，已經到達那提迦，住在那提迦的仙人貢迦的住所。聽到這消息後，菵羅婆利對她的鸚鵡滿口說道，這隻鸚鵡能夠理解人類的語言：「來吧，滿口，你去見世尊。到了之後，代我向世尊行禮，把額頭貼在世尊的腳上，然後問世尊是否沒有煩惱，沒有疾病，身體安康，健康無恙，沒有任何苦難，並且精進且舒適地生活著。然後說，『這是菵羅婆利的問候：尊敬的世尊，願世尊對我有慈悲心，當您來到毘舍離時，請先來我的芒果林。』」
“Certainly,” replied the parrot Pūrṇamukha to Āmrapālī, and he then went to the Blessed One.
鸚鵡滿口回答菴羅婆利說：「好的。」然後就去見世尊。
3.219The boys of the Licchavi clan in Vaiśālī saw the parrot and said, “Sirs, the parrot flying there is the courtesan’s.” They shot arrows at it, but the arrows fell instead upon the boys themselves. The parrot then spoke a verse:
3.219毘舍離的利奢毘族的男孩們看到了這隻鸚鵡，說道：「各位，那隻飛過來的鸚鵡是妓女的。」他們向它射箭，但箭反而射到了男孩們自己身上。鸚鵡於是說出一首偈頌：
3.221The boys also spoke a verse:
3.221男孩們也說了一個偈頌：
3.222Thereupon the parrot Pūrṇamukha went to the Blessed One. When it arrived, it bowed low until its forehead touched the Blessed One’s feet, and then it said to him, “O Honored One, Āmrapālī bows low until her forehead touches the Blessed One’s feet, and asks if the Blessed One is free from trouble, free from illness … and living in vigor and comfort.”
3.222那隻鸚鵡滿口於是前往世尊那裡。到達後，它俯身頂禮，額頭觸及世尊的足部，然後對世尊說道：「尊者，菴羅婆利俯身頂禮，額頭觸及世尊的足部，並請問世尊是否遠離煩擾、遠離疾病……並且身體安康、生活舒適。」
“Pūrṇamukha, I hope you and Āmrapālī are living in comfort, too.”
「滿口，我希望你和菴羅婆利也都安樂。」
3.223“Honored One, this is a message from Āmrapālī: ‘O Honored One, may the Blessed One have compassion on me and come first to my mango grove when you come to Vaiśālī.’”
3.223「尊者，這是菵羅婆利的信息：『尊者，願世尊慈悲我，當世尊來到毘舍離時，請首先來我的芒果林。』」
3.224The Blessed One assented to the parrot Pūrṇamukha by remaining silent. Then the parrot Pūrṇamukha, knowing that the Blessed One had assented by remaining silent, [F.39.b] bowed low until its forehead touched the Blessed One’s feet, and departed from the Blessed One’s presence. Soon after it had gained faith in the Blessed One and departed, it was killed by a kite and reborn among the gods attendant on the Four Great Kings.
3.224世尊對鸚鵡滿口默然認可。鸚鵡滿口知道世尊已經默然認可，便向下俯身，以額頭觸碰世尊的雙足，然後從世尊面前離去。它在獲得對世尊的信心而離去之後不久，就被鷹隼殺死，並於四大天王眷屬的天神中重生。
3.225It is natural for gods or goddesses to give rise to three thoughts just after birth, namely, where they died, where they were reborn, and by what action. The god observed that he had died in the animal world, that he had been born among the gods attendant on the Four Great Kings, and that this was because his mind was filled with faith in the Blessed One. Then the god who had once been the parrot Pūrṇamukha thought, “Since it would not be appropriate for me to let any days pass before going to see the Blessed One, by all means I will go to see the Blessed One before any days have passed.”
3.225天神或天女剛生下來時，自然會生起三種尋，即他們在哪裡死亡、在哪裡轉生、以及因為什麼業而轉生。這位曾是鸚鵡的天神觀察到，他在畜生界死亡，他在四大天王的天神中轉生，這是因為他的心充滿了對世尊的信心。那位曾是鸚鵡滿口的天神想到：「既然我不應該讓任何日子過去而不去見世尊，我一定要在任何日子過去之前去見世尊。」
3.226Having thought this, the god who had once been the parrot then put on untarnished, swinging earrings, adorned himself with a necklace and a half necklace, filled the front part of his garment with divine utpala, padma, kumuda, puṇḍarīka, and mandārava flowers, and that night went to the Blessed One, displaying his extremely, exceptionally noble figure. When he arrived, he scattered flowers for the Blessed One and sat down in front of him. At that time, by the force of the figure of the god who had once been the parrot, a vast display of light filled the entire neighborhood of Nādikā. [B28]
3.226這位曾經是鸚鵡的天神思考之後，便戴上未曾失光的搖晃耳環，用項鍊和半項鍊裝飾自己，在衣服的前面裝滿了天界的優曇缽羅花、蓮花、拘牟陀花、大白蓮花和曼陀羅花，在那個夜晚來到世尊面前，展現出極其殊勝、非凡高貴的形象。當他到達時，他為世尊散撒了花朵，並在世尊面前坐下。此時，由於這位曾經是鸚鵡的天神形象的威力，一場廣大的光芒展示充滿了那提迦的整個周圍地區。
3.227The Blessed One knew the thinking, proclivity, disposition, and nature of the god who had once been the parrot, and preached the Dharma that was appropriate for him and that caused him to penetrate the four truths of the noble ones. When the god who had once been the parrot had heard the Dharma, he leveled the twenty high peaks of the mountain chain of the false view of individuality with the vajra of knowledge and [F.40.a] actualized the fruit of stream-entry. After having seen the truths, he spoke an inspired utterance three times: “O Honored One, what the Blessed One has done for me is what has never been done for me by my mother, father, wife, kinsmen and relatives, a king, gods, ancestral spirits, śramaṇas, or brahmins. You have pulled me out from the states of hell, animals, and hungry ghosts, placed me among the gods and humans, caused me to leave the course of rebirth far behind, dried up the ocean of blood and tears, liberated me from the mountain of bones, shut the gate to inferior states of existence, and opened the gate to heaven and liberation. With the vajra of knowledge I have leveled the twenty high peaks of the mountain chain of the false view of individuality that had been accumulated since beginningless time, and actualized the fruit of stream-entry. O Honored One, I have been exalted, truly exalted. Since I seek refuge in the Blessed One, the Dharma, and the community of monks, please accept me as a lay brother. From today onward, I embrace my faith as one who seeks refuge throughout my life.”
3.227世尊了知曾為鸚鵡的天神的思想、傾向、性格和本質，為他說了適合他的法，使他能夠證悟四聖諦。曾為鸚鵡的天神聽聞了法之後，用智慧金剛杵摧毀了我執之見山脈的二十個高峰，證得了預流果。見到了諦之後，他三次說出感發語：「尊者啊，世尊為我所做的，是我的母親、父親、妻子、親戚和親族、國王、天神、祖先神靈、沙門或婆羅門都未曾為我做過的。您把我從地獄、畜生和餓鬼的狀態拯救出來，將我安置在天神和人類之中，使我遠離了再生的輪迴，乾竭了血淚之海，將我解救出骨頭之山，關閉了惡趣之門，打開了天界與解脫之門。用智慧金剛杵，我摧毀了自無始以來積累的我執之見山脈的二十個高峰，證得了預流果。尊者啊，我已經超越，真正地超越了。既然我皈依世尊、法和僧團，請接受我為優婆塞。從今天起，我以一生尋求皈依的信心擁抱我的信仰。」
3.228Thereupon the god who had once been the parrot rejoiced in and praised the words of the Blessed One. Like a merchant who had obtained merchandise, like a farmer who had gotten a bumper crop, like a warrior who had won a battle, like a patient who had been cured of every disease, he went to his house with the same majesty with which he had come into the presence of the Blessed One.
3.228於是曾為鸚鵡的天神歡喜讚歎世尊的教言。如同商人獲得貨物，如同農夫得到豐收，如同戰士贏得戰鬥，如同患者被治癒所有疾病一樣，他以來見世尊時相同的莊嚴威儀回到自己的住處。
VII. Vaiśālī
七、毘舍離
A. The Visit of Āmrapālī169
甲、菴羅婆利的拜訪
3.229Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, let us go to Vaiśālī.”
3.229世尊於是對尊者阿難說：「阿難，我們一起去毘舍離吧。」
“Certainly, O Honored One,” [F.40.b] replied the venerable Ānanda to the Blessed One.
「尊者，遵命。」尊者阿難對世尊如是回答。
3.230And so the Blessed One, traveling through the country of Vṛji, arrived in Vaiśālī, and he stayed in the mango grove in Vaiśālī.
3.230世尊在跋闍國遊歷，來到毘舍離，在毘舍離的芒果林中停留。
3.231When Āmrapālī heard that the Blessed One, traveling through the country of Vṛji, had arrived in Vaiśālī and was staying in her own mango grove in Vaiśālī, she adorned herself with every ornament and, surrounded by her female attendants and riding a beautiful vehicle, left Vaiśālī and went to see and serve the Blessed One. Having gone as far as she could go by vehicle, she alighted from the vehicle and entered the park on foot.
3.231菴羅婆利聽到世尊經過跋闍國，已經到達毘舍離，住在毘舍離她自己的芒果林中，於是她用種種瑰寶裝飾自己，帶著眾多女侍者，乘坐華麗的車乘，離開毘舍離去見世尊並侍奉世尊。她乘車到了可以到達的地方，便下車，步行進入園林。
3.232At that time the Blessed One was preaching the Dharma before a hundred monks. The Blessed One saw Āmrapālī from a distance. When he saw her, the Blessed One said to the monks, “Since Āmrapālī is coming, abide with vigor, vigilance, and mindfulness. What I have taught is this:
3.232此時世尊正在一百位比丘前説法。世尊從遠處看到菵羅婆利。看到她時，世尊對比丘們說：「菵羅婆利即將到來，你們要以精進、正知和正念而住。我所教導的是這樣的：
3.233“How does a monk abide with vigor? Here a monk gives rise to diligence, endeavors, makes efforts, grasps his own mind, and exerts himself in order to abandon evil and nonvirtuous states that have arisen. He gives rise to diligence, endeavors, makes efforts, grasps his own mind, and exerts himself in order to prevent evil and nonvirtuous states that have not arisen from arising. He gives rise to diligence, endeavors, makes efforts, grasps his own mind, and exerts himself in order to give rise to virtuous states that have not arisen. He gives [F.41.a] rise to diligence, endeavors, makes efforts, grasps his own mind, and exerts himself in order to maintain virtuous states that have arisen, protect them from ruin, practice them, give rise to them again, and actualize vast wisdom. If so, that monk is called one who abides with vigor.
3.233「比丘如何安住於精進？這裡一位比丘為了捨棄已經生起的不善法，而生起精進、努力、發奮、控制自己的心、用力精進。他為了防止未曾生起的不善法生起，而生起精進、努力、發奮、控制自己的心、用力精進。他為了生起未曾生起的善法，而生起精進、努力、發奮、控制自己的心、用力精進。他為了保持已經生起的善法、防止善法退失、修習善法、再次生起善法、並體現廣大的智慧，而生起精進、努力、發奮、控制自己的心、用力精進。如果這樣，這位比丘就被稱為安住於精進的人。」
3.234“How does a monk possess vigilance? Here a monk abides with vigilance in his going back and forth. He abides with vigilance in his watching, observing, bending his body, stretching his body, holding his outer robe, robe, and bowl, walking, standing, sitting, lying down, not sleeping, talking, not talking, sleeping, being tired, and resting. If so, that monk is called one who possesses vigilance.
3.234「比丘如何具足正知？這裡，一個比丘在往來行走時具足正知而安住。他在觀看、觀察、彎曲身體、伸展身體、持著外袍、法衣和鉢，以及在行走、站立、坐著、臥著、不睡眠、說話、不說話、睡眠、疲勞和休息時都具足正知而安住。如果是這樣的話，那個比丘就被稱為具足正知的人。
3.235“How does a monk possess mindfulness? Here a monk, because he abides with vigor, vigilance, and mindfulness observing the inner body, has abandoned malice and despair toward the world. Because he abides with vigor, vigilance, and mindfulness observing the outer body and the inner and outer body; inner perceptions, outer perceptions, and inner and outer perceptions; the inner mind, the outer mind, and the inner and outer mind; and inner phenomena, outer phenomena, and inner and outer phenomena, he has abandoned malice and despair toward the world. If so, that monk is called one who possesses mindfulness.
3.235「比丘如何具備正念？這裡的比丘，因為以精進、正知和正念觀察內身而安住，已經放棄了對世界的惡意和絕望。因為以精進、正知和正念觀察外身、內外身；內受、外受、內外受；內心、外心、內外心；及內法、外法、內外法而安住，他已經放棄了對世界的惡意和絕望。如果是這樣，那位比丘就被稱為具備正念的人。
3.236“Monks, I said, ‘Since Āmrapālī is coming, abide with vigor, vigilance, and mindfulness. What I have taught is this.’ This is it.”
3.236「比丘們，我曾說『菴羅婆利即將來臨，你們應當以精進、正知和正念而住。我所教導的就是這個。』這就是它。」
3.237Then Āmrapālī went to the Blessed One. When she arrived, she bowed low until her forehead touched the Blessed One’s feet, and then she sat down to one side. When she had sat down, the Blessed One, through talk consistent with the Dharma, instructed, [F.41.b] inspired, encouraged, and delighted Āmrapālī. After he had instructed, inspired, encouraged, and delighted her in a variety of ways through talk consistent with the Dharma, the Blessed One remained silent. Then Āmrapālī rose from her seat, draped her 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 at my house tomorrow.”
3.237然後菵羅婆利前往世尊處。她到達後，敬禮手勢地觸碰世尊的足部，然後坐在一旁。坐下後，世尊透過符合法的談話對菵羅婆利進行教導、鼓舞、激勵和使其歡喜。世尊以多種方式透過符合法的談話進行教導、鼓舞、激勵和使其歡喜之後，世尊保持沉默。然後菵羅婆利從座位起身，將上衣搭在一肩上，向世尊做出敬禮手勢，對他說道：「願世尊與僧團明日在我家接受我供養的飯食。」
3.238The Blessed One assented to Āmrapālī by remaining silent. Then Āmrapālī, knowing that the Blessed One had assented by remaining silent, bowed low until her forehead touched the feet of the Blessed One, and departed from the Blessed One’s presence.
3.238世尊透過保持沉默來同意菵羅婆利。菵羅婆利知道世尊已經透過保持沉默而同意了，便低頭叩禮世尊的雙足，然後離開了世尊的所在之處。
B. The Visit of the Licchavis172
利奢毘人的來訪
3.239When the people of the Licchavi clan in Vaiśālī heard that the Blessed One, traveling through the country of Vṛji, had arrived in Vaiśālī and was staying in the grove of Āmrapālī in Vaiśālī, each of them mounted a chariot or a horse. Some of them prepared horses in blue; blue chariots; blue reins and whips; blue turbans, parasols, and sword sheaths; blue cowries with jeweled sticks, garments, ornaments, and ointments; and attendants in blue. Some of them prepared horses in yellow; yellow chariots; yellow reins and whips; yellow turbans, parasols, and sword sheaths; yellow cowries with jeweled sticks, garments, ornaments, and ointments; and attendants in yellow. Some of them prepared horses in red; red chariots; red reins and whips; red turbans, parasols, [F.42.a] and sword sheaths; red cowries with jeweled sticks, garments, ornaments, and ointments; and attendants in red. Some of them prepared horses in white; white chariots; white reins and whips; white turbans, parasols, and sword sheaths; white cowries with jeweled sticks, garments, ornaments, and ointments; and attendants in white. They left Vaiśālī noisily, speaking loudly, and went to see and serve the Blessed One.
3.239離車族的人聽說世尊經過跋闍國而來到毘舍離，住在毘舍離菵羅婆利的樹林裡，便各自騎上馬車或駕馬。其中有人備好藍色的馬、藍色的車輛、藍色的韁繩和馬鞭、藍色的頭巾、傘蓋和刀鞘、藍色的寶貝飾物、衣著、裝飾品和膏油、以及藍色的侍從。有人備好黃色的馬、黃色的車輛、黃色的韁繩和馬鞭、黃色的頭巾、傘蓋和刀鞘、黃色的寶貝飾物、衣著、裝飾品和膏油、以及黃色的侍從。有人備好紅色的馬、紅色的車輛、紅色的韁繩和馬鞭、紅色的頭巾、傘蓋和刀鞘、紅色的寶貝飾物、衣著、裝飾品和膏油、以及紅色的侍從。有人備好白色的馬、白色的車輛、白色的韁繩和馬鞭、白色的頭巾、傘蓋和刀鞘、白色的寶貝飾物、衣著、裝飾品和膏油、以及白色的侍從。他們喧鬧地離開毘舍離，大聲說笑，前往見世尊，供養世尊。
3.240When the Blessed One saw the people of the Licchavi clan in Vaiśālī coming from a distance, the Blessed One said to the monks, “Monks, those of you who have not seen the Thirty-Three Gods going to a park should look at the people of the Licchavi clan in Vaiśālī. Why? Monks, the Thirty-Three Gods go to a park like these people of the Licchavi clan in Vaiśālī, with magical power like this, with majesty like this, and in vestments like these.”
3.240世尊看到離車族的人從遠處而來，對比丘們說：「比丘們，那些沒有看過三十三天的天神前往園林的人，應當看看毘舍離的離車族人民。為什麼呢？比丘們，三十三天的天神前往園林就像毘舍離的離車族人民一樣，具有這樣的神通，具有這樣的威勢，以及穿著這樣的衣著。」
3.241Having gone as far as they could go by vehicle, they alighted from their vehicles and entered the park on foot. Then the people of the Licchavi clan in Vaiśālī went to the Blessed One. After they had gathered, 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, instructed, inspired, encouraged, and delighted the people of the Licchavi clan in Vaiśālī. After he had [F.42.b] instructed, inspired, encouraged, and delighted them in a variety of ways through talk consistent with the Dharma, the Blessed One remained silent.
3.241他們乘坐車輛到達終點後，就下了車，步行進入園林。離車族的人們走到世尊面前。聚集在一起後，他們低眉順眼，額頭觸及世尊的雙足，然後坐在一旁。坐定後，世尊通過符合法的談話，對離車族的人們進行教導、啟發、鼓勵和使他們歡喜。世尊以多種符合法的談話方式對他們進行教導、啟發、鼓勵和使他們歡喜之後，世尊保持沉默。
3.242At that time, a young brahmin named Paiṅgika was sitting in the assembly. This young brahmin Paiṅgika rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to him, “Blessed One, I am inspired. Sugata, I am inspired.”
3.242此時，有一位名叫白淨的年輕婆羅門坐在眾人之中。這位年輕婆羅門白淨從座位上起身，將上衣披搭在一個肩膀上，向世尊做敬禮手勢，並對他說：「世尊，我受到啟發。善逝，我受到啟發。」
3.243“Paiṅgika, speak of it,” said the Blessed One. The young brahmin Paiṅgika then spoke some verses:
3.243世尊說道：「白淨，說出來吧。」那位名叫白淨的年輕婆羅門隨後誦出了幾個偈頌：
3.246The five hundred Licchavis, saying, “The young brahmin Paiṅgika has spoken eloquently. The young brahmin Paiṅgika has spoken eloquently,” gave him five hundred upper robes for his eloquence. The people of the Licchavi clan in Vaiśālī then rose from their seats, draped their upper robes 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 our offer of a meal at our house tomorrow.”
3.246五百力士說：「白淨年輕婆羅門說得很好。白淨年輕婆羅門說得很好。」就因為他說得很好，送給他五百件上衣。毘舍離的離車族人們從座位上起身，把上衣搭在一個肩膀上，向世尊做出敬禮手勢，對他說：「願世尊和僧團接受我們明天在家中供養飯食的邀請。」
3.247“Vāsiṣṭhas, I have already been invited by Āmrapālī.”
3.247「婆私吒們，我已經被菵羅婆利邀請了。」
“Honored One, [F.43.a] we have been defeated by that lowly, dimwitted Āmrapālī. And so, though we were unable to come to see and serve the Blessed One first, we will again offer service to the Blessed One and the community of monks.”
「尊者，我們被那個下賤、愚鈍的菴羅婆利打敗了。因此，雖然我們沒有能夠最先去拜見和侍奉世尊，但我們將再次向世尊和僧團奉獻供養。」
3.248The Blessed One said to them, “Vāsiṣṭhas, it is good that you have said this.” Thereupon the people of the Licchavi clan in Vaiśālī rejoiced in and praised the words of the Blessed One. They bowed low until their foreheads touched the Blessed One’s feet, and they departed from the Blessed One’s presence.
3.248世尊對他們說：「婆私吒們，你們這樣說是好的。」於是毘舍離的離車族人民對世尊的言詞感到歡喜讚歎。他們低眉順眼地向下拜禮，直到額頭觸及世尊的雙足，然後才離開世尊的身邊。
3.249The young brahmin Paiṅgika remained seated there. As soon as the people of the Licchavi clan in Vaiśālī had left, the young brahmin Paiṅgika then rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to him, “O Honored One, here the five hundred Licchavis have given me five hundred upper robes for my eloquence. May the Blessed One have compassion for me and accept the robes.”
3.249年輕的婆羅門白淨坐在那裡。當毘舍離的離車族人民離開後，年輕的婆羅門白淨便從座位上起身，將上衣披在一個肩膀上，向世尊做出敬禮手勢，並對他說：「尊者，這裡五百位力士因為我的才辯而給我五百件上衣。願世尊對我有慈悲心，接受這些衣服。」
3.250The Blessed One had compassion for the young brahmin Paiṅgika and accepted the five hundred upper robes. Thereupon the Blessed One said to the young brahmin Paiṅgika, “When a tathāgata, an arhat, a perfectly awakened one appears in the world, five wonders and marvels will appear in the world. What are the five?
3.250世尊對年輕的婆羅門白淨生起慈悲，接受了五百件上衣。隨後，世尊對年輕的婆羅門白淨說：「當如來、阿羅漢、正遍知者出現在世間時，世間會出現五種奇異之事和奇妙之事。這五種是什麼呢？
3.251“Paiṅgika, here in the world there appears a teacher who is a tathāgata, an arhat, a perfectly awakened one, perfect in knowledge and conduct, a sugata, world knowing, a supreme tamer of people to be tamed, a teacher of gods and humans, a buddha, and a blessed one. He will teach Dharma that is good in the beginning, good in the middle, good at the end, excellent in meaning, excellent in wording, distinct, complete, pure, and [F.43.b] immaculate, teaching the pure life. Paiṅgika, this is the first wonder and marvel that appears in the world when a tathāgata, an arhat, a perfectly awakened one appears in the world.
3.251「白淨，在這個世界中出現了一位師——如來、阿羅漢、正遍知者，具足明行足、善逝、世間解、調御丈夫、天人師、佛陀和世尊。他將教授始善、中善、終善、義妙、文妙、獨特、圓滿、清淨且無垢的法，教授梵行。白淨，當如來、阿羅漢、正遍知者出現於世間時，這是在世間出現的第一種奇蹟和奇異之事。」
3.252“Some people listen to the Dharma with respect, look up to it, revere it, incline their ears to it attentively while concentrating their minds, and listen to it while focusing their entire mind. Paiṅgika, this is the second wonder and marvel that appears in the world when a tathāgata, an arhat, a perfectly awakened one appears in the world.
3.252「有些人恭敬地聽聞法，尊崇它、恭敬它，專注地豎起耳朵聆聽，在集中心念的同時聆聽，全心全意地聽聞。白淨，當如來、阿羅漢、正遍知者出現於世間時，這是出現於世間的第二種奇蹟和不可思議之事。」
3.253“Having listened to the Dharma, some people accomplish the Dharma according to how they have heard it. Paiṅgika, this is the third wonder and marvel that appears in the world when a tathāgata, arhat, perfectly awakened one appears in the world.
3.253「有些人聽聞了法以後，就按照他們所聽到的方式來實踐法。白淨，當如來、阿羅漢、正遍知者出現在世間時，這是世間出現的第三個奇妙奇蹟。」
3.254“Having listened to the Dharma, some people are pleased and delighted and attain great virtue, endowed with renunciation. Paiṅgika, this is the fourth wonder and marvel that appears in the world when a tathāgata, an arhat, a perfectly awakened one appears in the world.
3.254"聽聞了法以後，有些人歡喜悅樂，並獲得大功德，具足了捨棄。白淨，這是如來、阿羅漢、正遍知者出現於世間時，在世間出現的第四個奇蹟和奇異之處。
3.255“Having listened to the Dharma, some people penetrate with wisdom matters of profound meaning. Paiṅgika, this is the fifth wonder and marvel that appears in the world when a tathāgata, an arhat, a perfectly awakened one appears in the world.
3.255「白淨，有些人聽聞了法以後，以智慧深入體悟深妙義理的諸般事物。白淨，這是如來、阿羅漢、正遍知者出現於世間時，出現於世間的第五種奇妙不可思議之事。」
3.256“Paiṅgika, the best people remember what was done and know what was done. They do not waste what was done even to the slightest extent, let alone what was done to a great extent. Therefore, Paiṅgika, you must thus learn to remember what was done and know what was done. You must not waste what was done even to the slightest extent, let alone what was done to a great extent. Paiṅgika, you must learn thus.”
3.256「白淨，最好的人會憶念所做的事，了知所做的事。他們即使一點點所做的事也不浪費，更不用說大量所做的事了。因此，白淨，你必須這樣學習——憶念所做的事，了知所做的事。你不應該浪費所做的事，即使一點點也不浪費，更不用說大量所做的事了。白淨，你應該這樣學習。」
3.257Thereupon the young brahmin Paiṅgika rejoiced in and praised the words of the Blessed One. He bowed low until his forehead touched the Blessed One’s feet, and he departed [F.44.a] from the Blessed One’s presence.
3.257於是年輕的婆羅門白淨歡喜讚歎世尊的言語。他低眉俯首，額頭觸及世尊的雙足，隨後離開世尊的身邊。
C. The Sermon to Āmrapālī
甲、對菴羅婆利的開示
3.258Meanwhile Āmrapālī prepared a pure and fine meal during the night. After she rose at dawn, she prepared seats, set up a jeweled pitcher, and let the Blessed One know the time by messenger: “O Honored One, the time has arrived. May the Blessed One know that the meal is ready.”
3.258菴羅婆利在夜間準備了清淨美味的飯食。天亮後起身，她準備好座位，設置了珍寶水瓶，並派遣使者通知世尊時間已到：「尊者啊，時候已經到了。請世尊知道，飯食已經準備好了。」
3.259Then, early in the morning, the Blessed One dressed, took his bowl and his robe, and, surrounded by a group of monks, went to the dining hall of Āmrapālī, followed by the community of monks. When he arrived, he sat on the seat prepared for him in front of the community of monks. Āmrapālī then knew that the community of monks headed by the Buddha had sat down in comfort, and with her own hands she served and satisfied them with a pure and fine meal. When, with her own hands, she had served and satisfied them in a variety of ways with a pure and fine meal, knowing that the Blessed One had finished his meal and washed his hands and his bowl, she took a low seat and sat before the Blessed One in order to hear the Dharma. Then the Blessed One celebrated the offering provided by Āmrapālī with this celebration:
3.259接著，世尊在清晨時分，穿上衣服，拿起缽和袈裟，被一群比丘所圍繞，前往菵羅婆利的餐廳，僧團隨後跟著。當世尊到達時，他在僧團前面為他準備的座位上坐下。菵羅婆利看到以佛陀為首的僧團舒適地坐下後，便親自用雙手為他們供應並款待他們純淨美好的飯食。當她親自用各種方式為他們供應並款待他們純淨美好的飯食後，知道世尊已經用完飯食並洗淨了雙手和缽，她取來一個低座，坐在世尊面前以聽聞法義。之後，世尊用以下的祝賀詞來讚美菵羅婆利所供養的飯食：
3.263Thereupon the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted Āmrapālī, and he rose from his seat and departed.
3.263於是世尊以符合法的言談，教導、鼓勵、激勵並令菴羅婆利歡喜，然後起座而去。
D. The Former Lives of the Licchavis
丁、力士的前世
3.264The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did the people of the Licchavi clan in Vaiśālī create that matured to cause them to be gods of great power if they were born among gods, to be people of great power if they were born among humans, and now to be compared even with the Thirty-Three Gods?”
3.264比丘們心生疑惑，便向佛陀、世尊、斷除一切疑惑者請問道：「尊者啊，離車族的人們在毘舍離造作了什麼業，使其成熟而讓他們若生於天道就成為大福德的天神，若生於人道就成為大福德的人類，如今甚至被比作三十三天的諸神呢？」
3.265“Monks,” the Blessed One said, “the actions were performed and accumulated by the people of the Licchavi clan in Vaiśālī themselves, accruing a heap of karma. The conditions have ripened, and they approach them like a flood, inevitably. Who else but these people would experience the actions that they themselves performed and accumulated? Monks, actions performed and accumulated do not mature in the earth element, the water element, the fire element, or the wind element, which are outside the body. Virtuous and nonvirtuous actions performed and accumulated like this mature in the aggregates, elements, and sense spheres.
3.265「比丘們，」世尊說，「力士族在毘舍離創造和累積的業行是由他們自己進行的，積累了業力的堆積。條件已經成熟，業行像洪水一樣逼近他們，勢不可擋。除了這些人之外，誰還會經歷他們自己創造和累積的業行呢？比丘們，創造和累積的業行不會在身體外的地界、水界、火界或風界中成熟。這樣創造和累積的善業和不善業成熟於蘊、界和處中。」
3.267“Monks, once, 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 tathāgata, an arhat, a perfectly awakened one, perfect in knowledge and conduct, a sugata, world knowing, a supreme tamer of people to be tamed, a teacher of gods and humans, a buddha, and a blessed one. He stayed near [F.45.a] Ṛṣivadana Deer Park near the city of Vārāṇasī, with twenty thousand monks who were his attendants.
3.267「比丘們，在這個賢劫中，曾經有一個時代，人們的壽命長達兩萬歲。那時世界上出現了一位名叫迦葉的師，他是如來、阿羅漢、正遍知者，具足明行足、善逝、世間解、調御丈夫、天人師、佛陀和世尊。他住在波羅奈城附近的仙人住鹿野苑，身邊有兩萬位是他侍者的比丘。」
3.268“At that time there lived five hundred lay brothers in Vārāṇasī. They prepared merchandise to carry across the great ocean, arranged a ship, took to the great ocean in due course, and arrived by means of a tailwind at an island of jewels. Thereupon they filled their ship with jewels and departed. They were driven by the wind to the middle of the great ocean. Dejected and bereft of hope, they made a stūpa out of sand for the Perfectly Awakened One Kāśyapa and offered various jewels to it. Thereupon they fell asleep. In their dreams a god said, ‘Do not be frightened but take care, and after seven days a current will come. With the current you will arrive safely at the continent of Jambu.’
3.268"當時，波羅奈有五百位優婆塞。他們準備了商品要運往大洋，安排了一艘船，適時駛入大洋，靠著順風抵達了一個珠寶島。於是他們用珠寶裝滿了船，然後出發。他們被風吹到了大洋的中間。他們沮喪失望，就用沙子為正遍知者迦葉佛造了一座塔，並向塔裡供奉了各種珠寶。隨後他們就睡著了。在夢裡，一位天神對他們說：'不要害怕，要小心謹慎，七天後一股洋流就會來臨。你們跟著洋流就能安全地抵達贍部洲。'"
3.269“After the night had passed, they discussed this with one another: ‘Sirs, because it is by the force of the Perfectly Awakened One Kāśyapa that the god told us not to be frightened, it would not be proper if we took with us the jewels that we offered to the stūpa for the Perfectly Awakened One Kāśyapa.’ They then gathered and made an aspiration: ‘By this root of merit from our performing a service for the supreme human field of merit, the Perfectly Awakened One, the Blessed One Kāśyapa, may we become those of great power if we are born among gods. May we become those of great power if we are born among humans. May we become those to be compared with the Thirty-Three Gods, too, even if we are born among humans.’
3.269夜晚過去後，他們彼此商議說：「諸位，正是因為迦葉正遍知者的力量，天神才告訴我們不要害怕。如果我們帶走獻給迦葉正遍知者塔廟的珠寶，那就不合適了。」於是他們聚集在一起發願說：「以我們為至高的人類福田——正遍知者、世尊迦葉——進行供養所獲得的這個福德根，願我們如果投生在天神中就成為大力者，願我們如果投生在人類中也成為大力者。願我們即使投生在人類中，也能與三十三天相比。」
3.270“What do you think, monks? The five hundred lay brothers were indeed these five hundred people of the Licchavi clan. Because they made [F.45.b] a stūpa for the Perfectly Awakened One Kāśyapa out of sand and offered jewels to it, they were born among people of great power and became those to be compared with the Thirty-Three Gods.
3.270「諸比丘，你們認為如何？那五百位優婆塞確實就是現在離車族的這五百個人。因為他們為迦葉佛用沙子建造了塔，並向塔獻上珠寶，所以他們被生在大力量的人民中，並成為能與三十三天相比的人。
3.271“Therefore, monks, the maturation of entirely negative actions is entirely negative; the maturation of entirely positive actions is entirely positive; the maturation of those that are mixed is mixed. Therefore, monks, henceforth you should abandon entirely negative and mixed actions, and you should seek entirely positive actions. Monks, that is how you must train.”
3.271「因此，比丘們，完全負面業行的成熟果報是完全負面的；完全正面業行的成熟果報是完全正面的；混合業行的成熟果報是混合的。因此，比丘們，從今以後，你們應該遠離完全負面和混合的業行，應該尋求完全正面的業行。比丘們，你們必須這樣修行。」
E. The End of the Epidemic in Vaiśālī178
毘舍離疫病的結束
3.272Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, go to the city of Vaiśālī, place your foot on the threshold of the city gate, and utter these mantras and these verses:
3.272於是世尊對尊者阿難說：「阿難，你去毘舍離城，踏上城門的門檻，誦唸這些真言和偈頌：
3.273“ ‘The Buddha, who has compassion for the world, has spoken. This is the wish of all buddhas. It is the wish of all self-awakened ones. It is the wish of all arhats. It is the wish of all those undergoing training. It is the wish of all disciples. It is the wish of all who speak words of truth. It is the wish of the Dharmas. It is the wish of Kāmeśvara. It is the wish of Brahmā. It is the wish of Pratyekabrahman. It is the wish of Indra. It is the wish of the gods. It is the wish of the lord of the asuras. It is the wish of all asuras. It is the wish of the servants of the asuras. It is the wish of all bhūtas.
3.273慈悲世間的佛陀已經說過了。這是所有佛陀的願望。這是所有辟支佛的願望。這是所有阿羅漢的願望。這是所有學人的願望。這是所有聲聞的願望。這是所有說真實言語者的願望。這是所有法的願望。這是欲界主的願望。這是梵天的願望。這是獨覺梵天的願望。這是帝釋天的願望。這是天神的願望。這是阿修羅之主的願望。這是所有阿修羅的願望。這是阿修羅僕人的願望。這是所有鬼神的願望。
3.274“ ‘The Buddha, who has compassion for the world, has spoken.
3.274"'具有世間慈悲的佛陀已經宣說。
3.275“ ‘Do not stay. The epidemic should cease.
3.275" 不要停留。疫病應該停止。
3.276“ ‘The Buddha, the Great God, the God of Gods, [F.46.a] the Supreme God, will enter the city. The gods including Indra, the gods including Brahmā, the gods including Īśāna, the gods including Prajāpati, and the Four Protectors of the World will enter. Hundreds of thousands of gods, lords of the asuras, and hundreds of thousands of asuras will also enter. Hundreds of thousands of bhūtas who have faith in the Blessed One will also enter for the sake of all beings, and they will do harm to you, so:
3.276「佛陀、大天神、諸天神之主、至高無上的天神將進入此城。包括帝釋天的天神、包括梵天的天神、包括大自在天的天神、包括眾主天的天神，以及四護世天王將進入。數百萬的天神、阿修羅之主，以及數百萬的阿修羅也將進入。對世尊有信心的數百萬鬼神也將為了利益所有眾生而進入，他們將對你造成傷害，所以：
3.277“ ‘Disperse quickly. Those of you who have hateful thoughts, may you be destroyed. Those who have loving thoughts, who do not wish to sin but wish to protect beings, stay and engage in the intention. The Buddha, who has compassion for the world, has spoken.
3.277「趕快散開。你們這些懷著仇恨尋的人，願你們被摧毀。那些懷著慈愛尋，不想造罪但希望保護眾生的人，請留下來，發起這個意願。具有對世界慈悲的佛陀已經說過了。」
3.278“ ‘Sumusumu, sumusumu, sumuru, sumuru, sumuru, sumuru, murumuru, murumuru, murumuru, murumuru, murumuru, mirimiri, mirimiri, miri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiriti, ririririri, rīrīrīrīrīrīti, mirimiri, mirimiri, mirimiriti, hasi, mirimiriti, mirīmirī, sīsīmi, kaṅkara, kaṅkarata, kaṅkara, kaṅkarakacā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarāti, kurīśe, kaṅkarīśe, kaṅkarīśe, riririririri, rephāsāri, ripu, ripu, ripu, ripu, ripu, ripu, ripu, nāthānāthāthā, ripuripu, nāthāthā, nirgacchata, ripuripunirgacchata, palayāta, ripuripupalayāta
3.278（咒語不翻）
3.279“ ‘The Buddha, who has compassion for the world, whose wish is to benefit all beings, who abides in love, [F.46.b] who abides in compassion and joy, and who abides in equanimity, has arrived. The Buddha, who is supreme among all gods and all bhūtas, spoke these verses, which complete the mantra of the wisdom of the nature of reality:
3.279" '具有世間慈悲、願利益一切眾生、安住於慈、安住於慈悲與喜、安住於捨的佛陀已經來臨。此佛陀為一切天神與鬼神之中最殊勝者，說出了以下偈頌，這些偈頌圓滿了現實本性智慧的咒：
3.298“Certainly, O Honored One,” replied the venerable Ānanda, and he went to Vaiśālī and, placing his foot on the threshold of the city gate, uttered these mantras and these verses:
3.298「好的，尊者，」尊者阿難回答道，他前往毘舍離，站在城門的門檻上，誦持這些咒語和這些偈頌：
3.299“The Buddha, who has compassion for the world, has spoken. [F.47.b] This is the wish of all buddhas. It is the wish of all self-awakened ones. It is the wish of all arhats. It is the wish of all those undergoing training. It is the wish of all disciples. It is the wish of all who speak words of truth. It is the wish of the Dharmas. It is the wish of Kāmeśvara. It is the wish of Brahmā. It is the wish of Pratyekabrahman. It is the wish of Indra. It is the wish of the gods. It is the wish of the lord of the asuras. It is the wish of all asuras. It is the wish of the servants of the asuras. It is the wish of all the bhūtas.
3.299「具有慈悲心的佛陀已經說過了。這是所有佛陀的願望。這是所有獨覺的願望。這是所有阿羅漢的願望。這是所有學人的願望。這是所有聲聞的願望。這是所有說真實語言的人的願望。這是所有法的願望。這是欲界主的願望。這是梵天的願望。這是獨覺梵天的願望。這是帝釋天的願望。這是所有天神的願望。這是阿修羅之主的願望。這是所有阿修羅的願望。這是阿修羅僕從的願望。這是所有鬼神的願望。」
3.300“The Buddha, who has compassion for the world, has spoken.
3.300具有慈悲心的佛陀已經說過了。
3.301“Do not stay. The epidemic should cease.
3.301「不要停留。瘟疫應該停止。」
3.302“The Buddha, the Great God, the God of Gods, the Supreme God, will enter the city. The gods including Indra, the gods including Brahmā, the gods including Īśāna, the gods including Prajāpati, and the Four Protectors of the World will enter. Hundreds of thousands of gods, lords of the asuras, and hundreds of thousands of asuras will also enter. Hundreds of thousands of bhūtas who have faith in the Blessed One will also enter for the sake of all beings, and they will do harm to you, so:
3.302「佛陀、大天神、諸天之神、至高無上的天神，將進入這座城市。包括帝釋天在內的諸天神、包括梵天在內的諸天神、包括大自在天在內的諸天神、包括眾主天在內的諸天神，以及四護世天王都將進入。成千上萬的天神、阿修羅之主，以及成千上萬的阿修羅也將進入。成千上萬相信世尊的鬼神也將為了一切眾生的利益而進入，他們將對你造成傷害，因此：
3.303“Disperse quickly. Those of you who have hateful thoughts, may you be destroyed. Those who have thoughts of love, who do not wish to sin but wish to protect beings, stay and engage in the intention. The Buddha, [F.48.a] who has compassion for the world, has spoken.
3.303「速速散去。你們這些懷有瞋恚之心的，願你們被摧滅。那些懷有慈心的，不願造罪而願保護眾生的，留下來，發起這個願心。具有慈悲心、利益世間的佛陀已經說過了。」
3.304“Sumusumu, sumusumu, sumuru, sumuru, sumuru, sumuru, murumuru, murumuru, murumuru, murumuru, murumuru, mirimiri, mirimiri, miri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiri, murumiriti, ririririri, rīrīrīrīrīrīti, mirimiri, mirimiri, mirimiriti, hasi, mirimiriti, mirīmirī, sīsīmi, kaṅkara, kaṅkarata, kaṅkara, kaṅkarakacā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarā, kaṅkarāti, kurīśe, kaṅkarīśe, kaṅkarīśe, riririririri, rephāsāri, ripu, ripu, ripu, ripu, ripu, ripu, ripu, nāthānāthāthā, ripuripu, nāthāthā, nirgacchata, ripuripunirgacchata, palayāta, ripuripupalayāta
3.304（咒語不翻）
3.305“The Buddha, who has compassion for the world, whose wish is to benefit all beings, who abides in love, who abides in compassion and joy, and who abides in equanimity, has arrived. The Buddha, who is supreme among all gods and all bhūtas, spoke these verses, which complete the mantra of the wisdom of the nature of reality:
3.305「具有慈悲心、願利益一切眾生的佛陀，安住於慈，安住於慈悲和喜，安住於捨的世尊已經到來。在所有天神和鬼神中最至高的佛陀說出了這些偈頌，完成了實相本質智慧的咒：
3.324When Ānanda had uttered this, there by the blessed buddhas’ power of buddhahood and the gods’ power of the gods, the epidemic was quelled.
3.324阿難說完這些話後，由於佛陀們的佛陀之力和天神們的天神之力，疫病就被平息了。