Chapter Four
第四章
4.1Summary of Contents:
4.1內容摘要：
I. Veṇu
一、竹林
4.2Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, let us go to Veṇu Village.”
4.2於是世尊對尊者阿難說：「阿難，我們去竹村吧。」
“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.
「好的，世尊。」尊者阿難回答世尊說。
4.3Thereupon the Blessed One, traveling through the country of Vṛji, arrived in Veṇu Village, and he stayed in a śiṃśapā forest to the north of Veṇu Village. At that time a famine broke out, a calamity in which it became difficult for a beggar to find food. The Blessed One said to the monks, “Monks, now here a famine has broken out, a calamity in which it has become difficult for a beggar to find food. Therefore, monks, those of you who have any acquaintances, who have any allies, who have any friends in the villages of Vṛji near Vaiśālī, should enter the rainy-season retreat there. [F.49.b] I will enter the rainy-season retreat, too, in this Veṇu Village with my attendant monk, Ānanda. None of you should want for almsfood.”
4.3於是世尊經過跋闍國，抵達竹村，住在竹村北方的娑羅林中。當時發生了飢荒，這是乞丐難以找到飲食的災難。世尊對比丘們說：「比丘們，現在這裡發生了飢荒，這是乞丐難以找到飲食的災難。因此，比丘們，你們中凡是在毘舍離附近的跋闍諸村有親友、有盟友、有朋友的人，應當在那裡進入雨安居。我也將在這竹村與我的侍者比丘阿難一起進入雨安居。你們都不應該缺乏飲食。」
4.4“Certainly, O Honored One,” replied the monks to the Blessed One. And so those who had any acquaintances, who had any allies, who had any friends in the villages of Vṛji near Vaiśālī entered the rainy-season retreat there. The Blessed One entered the rainy-season retreat, too, in that Veṇu Village with his attendant monk, Ānanda.
4.4「是的，尊者。」比丘們回答世尊。於是那些在毘舍離附近跋闍村落裡有親友、有盟友、有朋友的比丘們就在那裡進入了雨安居。世尊也在竹村與他的侍者阿難一起進入了雨安居。
4.5During the rainy-season retreat, the Blessed One caught a grave, unbearable, severe, and potentially fatal illness. The Blessed One thought, “I have caught a grave, unbearable, severe, and potentially fatal illness. However, the community of monks is now dispersed. Since it is not appropriate for me to be completely emancipated while the community of monks is dispersed, I will now remove the pain with vigor, will not concentrate the mind on any outward appearances, and will abide, having accomplished with my body meditation that is free from outward appearances.”
4.5在雨安居期間，世尊患上了一場嚴重、難耐、劇烈且可能致命的疾病。世尊心想：「我患上了一場嚴重、難耐、劇烈且可能致命的疾病。然而，僧團現在是分散的。既然在僧團分散的時候我不應該完全解脫，我現在應當用精進來消除這種苦惱，不應該將心專注於任何外在的相，應當安住於已經用我的身體完成了遠離外在相的禪定之中。」
4.6Then the Blessed One did remove the pain with vigor, did not concentrate the mind on any outward appearances, and abided, having accomplished with his body meditation that is free from outward appearances. Thereupon the Blessed One recovered his ability to act and survive.
4.6於是世尊以精進力除去了苦惱，不將心專注於任何外在的相，安住於身體中已經成就的離於外在相的禪定。因此世尊恢復了行動和生存的能力。
4.7The venerable Ānanda then arose from his seclusion in the evening 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 venerable Ānanda said to the Blessed One, [F.50.a] “O Honored One, ever since I knew that the Blessed One had caught a grave, unbearable, severe, and potentially fatal illness, my body has lost its bearings, just as if I had taken poison, and I have forgotten the Dharma I had heard. I hope that the Blessed One does not become completely emancipated until he leaves a will for the community of monks.”
4.7尊者阿難到了傍晚從靜坐中起身，前往世尊所在之處。他到達後，向下頂禮，額頭觸碰世尊的足部，隨後坐在一旁。尊者阿難坐下後，對世尊說道：「尊者啊，自從我得知世尊患上了嚴重、難以忍受、劇烈且可能致命的疾病以來，我的身體失去了平衡，就像我服了毒藥一樣，我也忘記了我所聽聞的法。我希望世尊在沒有為僧團留下遺囑之前，不要完全解脫。」
4.8“Ānanda, if someone thinks, ‘The community of monks is mine. I will teach the community of monks. The community of monks is led by me,’ he would certainly leave a will for the community of monks. However, Ānanda, I never think, ‘The community of monks is mine. I will teach the community of monks. The community of monks is led by me.’ So why would I leave a will for the community of monks? Again, Ānanda, how could the community of monks rely on me? Ānanda, I have taught the Dharma to be practiced always, namely, the four applications of mindfulness, the four right relinquishments, the four bases of magical power, the five faculties and the five powers, the seven limbs of awakening, and the eightfold path of the noble ones. [B29]
4.8「阿難，如果有人想著『僧團是我的。我將教導僧團。僧團由我領導』，他當然會為僧團留下遺囑。然而，阿難，我從不想著『僧團是我的。我將教導僧團。僧團由我領導』。那麼我為什麼要為僧團留下遺囑呢？再者，阿難，僧團怎麼可能依靠我呢？阿難，我已經教導了應當時常修習的法，即四念住、四正勤、四神足、五根和五力、七覺支以及八聖道。
4.9“Ānanda, the Tathāgata does not have the closed fist of a teacher who keeps secrets that the Tathāgata would want to conceal because it would be undesirable if others knew them. Ānanda, when the Tathāgata caught a grave, unbearable, severe, and potentially fatal disease, I thought, ‘I have caught a grave, unbearable, severe, and potentially fatal disease. However, the community of monks is now dispersed. [F.50.b] Since it would not be appropriate for me to be completely emancipated while the community of monks is dispersed, I will now remove the pain with vigor, will not concentrate the mind on any outward appearances, and will abide, having accomplished with my body meditation that is free from outward appearances.’
4.9「阿難，如來沒有師傅的閉拳——那種隱藏秘密、因為害怕別人知道就不願公開的秘密。阿難，當如來患上這種沉重、難以承受、嚴重且可能致命的疾病時，我想道：『我患上了沉重、難以承受、嚴重且可能致命的疾病。然而，現在僧團四散各地。既然在僧團四散的情況下，我完全解脫是不合適的，我現在將用精進去除痛苦，不將心專注於任何外在的相，並將安住於以身體成就無相的禪定。』」
4.10“I did remove the pain with vigor, did not concentrate the mind on any outward appearances, and abided, having accomplished with my body meditation that is free from outward appearances. Then the Tathāgata recovered his ability to act and survive.
4.10「我確實用精進消除了苦惱，沒有將心專注於任何外在的形象，並且安住於已經用身體成就了遠離外在形象的禪定。那時如來恢復了他的行動能力和生存能力。
4.11“Now, Ānanda, because the Tathāgata has come to be eighty years old, my body has grown old and decrepit, and it persists by depending on its two things. Like an old chariot held together by depending on its two things, because the Tathāgata has come to be eighty years old, my body has grown old and decrepit, and it persists by depending on its two things.
4.11「阿難，如來已經八十歲了，我的身體已經衰老破敗，它依靠兩樣東西而得以存續。就像一輛老舊的車子依靠兩樣東西而被維持在一起一樣，因為如來已經八十歲了，我的身體已經衰老破敗，它依靠兩樣東西而得以存續。
4.12“Therefore, Ānanda, you should not feel sorrow, be disturbed, or lament. That which has been born, has arisen, has been formed, has been produced, and has been accumulated is naturally dependently originated and subject to dispersal. In this regard, how could you find anything imperishable? There is no such thing.
4.12「因此，阿難，你不應該感到苦、心煩意亂或哀傷。凡是出生的、生起的、形成的、產生的、聚集的東西，本質上都是依緣而生，注定要散失。在這方面，你怎麼可能找到什麼是不朽的呢？沒有這樣的東西。」
4.13“Ānanda, I have previously taught you that one has to part from, be divided from, be separated from, and lose everything desirable, valuable, agreeable, and pleasant.
4.13「阿難，我已經以前教導過你，人必須離別、分離、斷絕和失去一切可欲的、有價值的、令人愉悅的、令人喜悅的事物。」
4.14“Therefore, Ānanda, whether now or after I am gone, you should rely on the island that is yourself, the refuge that is yourself, the island that is the Dharma, the refuge that is the Dharma, and not on other islands or other refuges. Why? Ānanda, whether now or after I am gone, those who rely on the island that is themselves, the refuge that is themselves, the island that is the Dharma, [F.51.a] the refuge that is the Dharma, and not on other islands or other refuges are the best of my disciples who seek to train.
4.14「因此，阿難，無論現在或我圓寂之後，你應當以自己作為洲，以自己作為皈依，以法作為洲，以法作為皈依，而不要依靠其他的洲或其他的皈依。為什麼呢？阿難，無論現在或我圓寂之後，那些以自己作為洲，以自己作為皈依，以法作為洲，以法作為皈依，而不依靠其他洲或其他皈依的人，是我尋求修學的最優秀的聲聞弟子。」
4.15“And so, Ānanda, how should a monk rely on the island that is himself, the refuge that is himself, the island that is the Dharma, the refuge that is the Dharma, and not on other islands or other refuges? Ānanda, here a monk, observing the inner body, abides with vigor, vigilance, and mindfulness and has abandoned malice and despair toward the world. Because, observing the inner body, 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 abides with vigor, vigilance, and mindfulness and has abandoned malice and despair toward the world. If so, Ānanda, that monk is said to be relying on the island that is himself, the refuge that is himself, the island that is the Dharma, the refuge that is the Dharma, and not on other islands or other refuges.”
4.15「阿難，比丘應該如何依靠以自己為洲、以自己為皈依、以法為洲、以法為皈依，而不依靠其他的洲和其他的皈依呢？阿難，這裡的比丘觀察內身，以精進、正知和正念而安住，並且已經放棄了對世界的惡意和絕望。因為他觀察內身、外身和內外身；內受、外受和內外受；內心、外心和內外心；內現象、外現象和內外現象，他以精進、正知和正念而安住，並且已經放棄了對世界的惡意和絕望。若是如此，阿難，那麼這個比丘就被稱為依靠以自己為洲、以自己為皈依、以法為洲、以法為皈依，而不依靠其他的洲和其他的皈依。」
II. Middle Village
二、中村
4.16Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, let us go to Middle Village.”
4.16於是世尊對尊者阿難說：「阿難，我們一起去中村吧。」
“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.
「好的，尊者，」尊者阿難回答世尊說。
4.17Then, in a certain place, the Blessed One smiled. It naturally occurs that whenever the buddhas, the blessed ones, smile, rays of blue, yellow, red, and white light emanate from their mouths. Some of the rays stream downward and some stream upward.
4.17那時，世尊在某個地方微笑了。每當諸佛陀、世尊微笑時，自然就會從他們的口中放出藍色、黃色、紅色和白色的光線。其中一些光線向下照射，一些光線向上照射。
4.18Those rays that stream downward go to the hells of Reviving, [F.51.b] Black Cord, Being Crushed, Scream, Great Scream, Heat, Intense Heat, Incessant, Blisters, Burst Blisters, Aṭaṭa, Hahava, Huhuva, Water Lily , Lotus , and Great Lotus. They alight on and cool those in the hot hells and alight on and warm those in the cold hells. Thus, each of the various pains of those beings in hell ceases. When those beings think, “Sirs, have we died here and been reborn elsewhere?” the blessed ones send an emanation to engender their faith. Seeing it, they think, “Sirs, we have not died here and been reborn elsewhere. Each of our various pains ceased on account of the power of this being we have never seen before.” Their minds filled with faith in the emanation, they exhaust the karma that led them to experience the hells and are reborn among gods and humans as vessels for seeing the truths.
4.18向下流射的光線到達等活地獄、黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、熱地獄、極熱地獄、無間地獄、皰地獄、裂皰地獄、喎地獄、呵呵婆地獄、虎虎婆地獄、蓮華地獄、波頭摩地獄和芬陀利地獄。這些光線降臨到熱地獄中的眾生身上冷卻他們，降臨到冷地獄中的眾生身上溫暖他們。因此，地獄眾生各種各樣的苦惱都得以止息。當這些眾生想著：「各位啊，我們是在這裡死了，又投生到別處去了嗎？」世尊就施現化身來引發他們的信心。看到化身後，他們想著：「各位啊，我們沒有在這裡死了，也沒有投生到別處。我們各種各樣的苦惱之所以止息，是因為這位我們從未見過的眾生的力量。」他們的心被對化身的信心所充滿，便消耗了導致他們經歷地獄的業，而後投生到天神和人類當中，成為見聞四諦的器皿。
4.19Those rays that stream upward go to the gods attendant on the Four Great Kings, the Thirty-Three Gods, the gods of Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin, the gods attendant on Brahmā, and the gods of Brahmapurohita, Mahābrahman, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Anabhraka, Puṇyaprasava, Bṛhatphala, Abṛha, Atapa, Sudṛśa, Sudarśana , and Akaniṣṭha. They resonate with the words “impermanent,” “subject to suffering,” [F.52.a] “empty,” and “selfless,” and proclaim these two verses:
4.19向上的光線照到四大天王的侍從、三十三天、夜摩天、兜率天、樂變化天和他化自在天的天神，以及梵天的侍從和梵輔天、少光天、無量光天、光音天、少淨天、無量淨天、遍淨天、無雲天、福生天、廣果天、無想天、無熱天、善見天、善現天和色究竟天的天神。這些光線共鳴著「無常」、「苦」、「空」和「無我」的言語，並誦出這兩首偈頌：
4.22Then the rays of light, after unfurling through the worlds of the great billionfold universe, later return to the Blessed One. The rays disappear into the space behind the Blessed One when the Blessed One intends to explain actions of the past. They disappear into the space in front of the Blessed One when the Blessed One intends to explain the future. They disappear into the soles of his feet when the Blessed One intends to explain rebirth in the hells. They disappear into the heels when the Blessed One intends to explain rebirth as an animal. They disappear into his big toe when the Blessed One intends to explain rebirth as a hungry ghost. They disappear into his knees when the Blessed One intends to explain rebirth as a human. They disappear into his left palm when the Blessed One intends to explain rebirth as a wheel-turning king of power. They disappear into his right palm when the Blessed One intends to explain rebirth as a wheel-turning king. They disappear into his navel when the Blessed One intends to explain rebirth as a god. They disappear into his mouth when the Blessed One intends to explain the awakening of a disciple. They disappear into the circle of hair between his eyebrows when the Blessed One intends to explain the awakening of a self-awakened one. They disappear into the top of his head when the Blessed One intends to explain complete and perfect awakening.
4.22那時光芒在展開遍佈大千世界之後，後來又回到世尊身邊。當世尊欲演說過去的業時，光芒消失在世尊身後的空間；當世尊欲演說未來時，光芒消失在世尊身前的空間；當世尊欲演說地獄再生時，光芒消失在他的腳底；當世尊欲演說畜生再生時，光芒消失在他的腳跟；當世尊欲演說餓鬼再生時，光芒消失在他的腳趾；當世尊欲演說人類再生時，光芒消失在他的膝蓋；當世尊欲演說具有力量的轉輪聖王再生時，光芒消失在他的左掌；當世尊欲演說轉輪聖王再生時，光芒消失在他的右掌；當世尊欲演說天神再生時，光芒消失在他的臍部；當世尊欲演說聲聞菩提時，光芒消失在他的口中；當世尊欲演說獨覺菩提時，光芒消失在他眉間白毫的圓形區域；當世尊欲演說無上正等正覺時，光芒消失在他的頭頂。
4.23At that time those rays, after circumambulating the Blessed One three times, disappeared into the top of the Blessed One’s head. The venerable Ānanda then made the gesture of supplication to the Blessed One and said: [F.52.b]
4.23此時，那些光線繞世尊三匝後，消沒於世尊的頭頂。尊者阿難隨即向世尊做出敬禮手勢並說道：
4.25Ānanda also spoke these verses:
4.25阿難也說出了這些偈頌：
4.28“Ānanda, that is exactly it!” said the Blessed One. Ānanda, tathāgatas, arhats, perfectly awakened ones do not smile without cause, without condition. Ānanda, did you see this place?”
4.28「阿難，正是如此！」世尊說。阿難，如來、阿羅漢、正遍知者不會無緣無故地微笑。阿難，你看到這個地方了嗎？
4.29“Yes, I did, Honored One.”
4.29"是的，尊者，我看到了。"
“Ānanda, three perfectly awakened ones have dwelt in this place.”
「阿難，三位正遍知者曾經在此地住過。」
4.30The venerable Ānanda then quickly folded his upper robe in four, laid it down, and said to the Blessed One, “Blessed One, please sit on this prepared seat, and then this place will have been enjoyed by four perfectly awakened ones.”
4.30尊者阿難隨即迅速將上衣折成四層，鋪在地上，對世尊說：「世尊，請坐在這個已準備好的座位上，這樣這個地方就會被四位正遍知者所享用過了。」
4.31The Blessed One sat on the prepared seat. After sitting for a moment, he said to the venerable Ānanda, “Ānanda, let us go to the city of Mithilā.”
4.31世尊坐在準備好的座位上。坐了一會兒後，對尊者阿難說：「阿難，我們一起去蜜特羅城吧。」
4.32“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.
4.32「尊者，願意如此。」尊者阿難回答世尊說。
III. Mithilā194
三、蜜特羅
4.33Thereupon the Blessed One, traveling through the country of Videha, arrived at Mithilā. [F.53.a] He stayed in the mango grove of Mahādeva in Mithilā.
4.33於是世尊遊歷毘提訶國，抵達蜜特羅城。他住在蜜特羅城大天王的芒果林中。
4.34Then, in a certain place the Blessed One smiled. The venerable Ānanda saw the Blessed One smile, and having seen that, he said to the Blessed One, “O Honored One, tathāgatas, arhats, perfectly awakened ones do not smile without cause, without condition. What, then, is the cause and condition for the Honored One’s, the Blessed One’s smile?”
4.34於是，世尊在某個地方微笑了。尊者阿難看到世尊微笑，看到之後，他對世尊說道：「尊者啊，如來、阿羅漢、正遍知者不會無因無緣地微笑。那麼，尊者、世尊微笑的因緣是什麼呢？」
4.35“Ānanda, that is exactly it! Ānanda, tathāgatas, arhats, perfectly awakened ones do not smile without cause, without condition. Ānanda, once people’s lifespans were eighty thousand years long. This continent of Jambu of people whose lifespans were eighty thousand years long was rich, prosperous, peaceful, abundant in food, and full of many people. Its villages, towns, provinces, and royal palaces were so close that a rooster could fly from one to the next. The people whose lifespans were eighty thousand years long experienced these kinds of physical harm: cold, heat, hunger, thirst, desire, loss of appetite, and old age. The daughters of the people whose lifespans were eighty thousand years long were given to their grooms at the age of five hundred just as today’s daughters are given at the age of fifteen or sixteen.
4.35「阿難，正是如此！阿難，如來、阿羅漢、正遍知者不會無因無緣而微笑。阿難，曾經有一個時代，人們的壽命長達八萬歲。那時贍部洲的人民，壽命八萬歲的眾生，物產豐富，繁榮安樂，食物充足，人口眾多。他們的村莊、城鎮、州縣和王宮彼此相距很近，近到一隻公雞能飛到相鄰的地方。壽命八萬歲的人民遭受這些身體上的苦惱：寒冷、炎熱、飢餓、口渴、貪欲、食欲不振和衰老。壽命八萬歲的人民的女兒，在五百歲時就被許配給新郎，就像當今的女兒在十五、十六歲時被許配一樣。」
4.36“Ānanda, when people’s lifespans were eighty thousand years long, there appeared a king named Mahādeva, a wheel-turning king who had conquered the border regions in the four directions, a righteous Dharma king who had obtained the seven treasures. His seven treasures were as follows: the precious chakra, elephant, horse, jewel, woman, householder, and minister. [F.53.b] He also had a thousand sons who were brave, bold, and endowed with excellent physiques, and who would defeat the enemy’s army. He conquered 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.
4.36「阿難，在人的壽命為八萬歲的時代，出現了一位名叫大天王的國王，是一位轉輪聖王，已征服了四方邊界的領地，是一位獲得七寶的正法王。他的七寶如下：輪寶、象寶、馬寶、珠寶、女寶、主寶和大臣寶。他還有一千個兒子，他們勇敢、大膽，具有優秀的身體素質，能夠擊敗敵軍。他征服了整個國土，直到海邊，沒有冒著危害的風險，沒有暴力，沒有懲罰或武器，而是按照法律和公正地進行的。
4.37“Then, when the barber who used to cut King Mahādeva’s hair and beard was arranging the king’s hair and beard, the king gave him an order: ‘When you find a white hair growing on my head, tell me, for it is a divine messenger.’
4.37"那時，為大天王剃頭鬍鬚的理髮師正在整理大天王的頭髮和鬍鬚時，大天王吩咐他說：'當你在我的頭上發現白髮長出時，要告訴我，因為它是天神的信使。'
“ ‘Certainly, Your Majesty,’ replied the barber to King Mahādeva.
"是的，大王，"理髮師回答大天王說。
4.38“Then one day the barber, arranging King Mahādeva’s hair and beard, did find white hairs growing on King Mahādeva’s head and he realized that a divine messenger had appeared. Having found them, he said to King Mahādeva, ‘Your Majesty, please be informed that white hairs are growing on your head and thus a divine messenger has appeared.’
4.38其後某日，理髮師為轉輪聖王難陀梳理頭髮和鬍鬚時，確實發現聖王頭上長出了白髮，他領悟到天神使者已經出現。發現後，他對轉輪聖王難陀說：「大王，請您知曉，您的頭上長出了白髮，因此天神使者已經出現了。」
4.39“The king gave him another order: ‘Gently pull those white hairs out without cutting them, and place them in my palm.’
4.39「國王又下令說：『小心地拔出那些白髮，不要剪斷它們，然後放在我的手心裡。』」
“ ‘Certainly, Your Majesty,’ replied the barber to King Mahādeva, and he gently pulled the white hairs out with a pair of golden tweezers, without cutting them, and placed them in King Mahādeva’s palm.
「好的，大王。」理髮師回答大天王，他用一把金製的夾子輕輕地拔出白髮，沒有剪斷，放在大天王的掌心裡。
4.40“Then King Mahādeva, holding the white hairs in both his hands, spoke a verse:
4.40「那時大天王用雙手捧著白髮，說了一首偈頌：
4.41“ ‘Since I have already enjoyed human desires, it is time for me to seek divine desires. Now I will put my eldest son upon the throne and lead the pure life of a royal ṛṣi.’
4.41「我既已享受了人間的貪欲，現在應該尋求天神的貪欲了。我現在要讓我的長子登上王位，過著王仙的梵行生活。」
4.42“Thereupon King Mahādeva summoned his son by messenger and said, ‘Understand, my son, [F.54.a] that white hairs are growing on my head and thus a divine messenger has appeared. Since I have enjoyed human desires, it is time for me to seek divine desires. I will now put you upon the throne and lead the pure life of a royal ṛṣi. My son, I will entrust you with the land as far as the seashore, so you should protect it lawfully, not unlawfully. If someone’s conduct is unlawful or a mixture of lawful and unlawful, do not let him live in your country.
4.42「於是大天王召喚他的兒子，派使者傳令說：『你要明白，我的兒子，白髮正在我的頭上生長，因此天神已經出現了。既然我已經享受了人間的貪欲，現在應該是我追求天神的貪欲的時候了。我現在要把王位傳給你，並過著王仙的梵行生活。我的兒子，我將把這片直到海邊的土地託付給你，所以你應該用合法的方式保護它，不要用非法的方式。如果有人的行為是非法的，或者是合法和非法混合的，你不要讓他住在你的國家裡。」
4.43“ ‘My son, when you too find a white hair growing on your head and a divine messenger has thus appeared, you should put your eldest son upon the throne and lead the pure life of a royal ṛṣi, too. Thus, my son, you should complete this virtuous and sure path introduced by me and you should not break the tradition. Do not be an inferi or man.
4.43「我的兒子，當你也發現頭上長出白髮，天神使者就這樣出現時，你應當把你的長子放在王位上，也要過著王仙的梵行生活。因此，我的兒子，你應當完成我所建立的這條正當而確定的善道，你不應當破壞傳統。不要成為其中的劣等之人。」
4.44“ ‘My son, he who does not allow such a virtuous and sure path of good men born to a noble lineage to increase, once introduced, will be the one who breaks their tradition and be an inferior man among them. Therefore, I now said, “Complete such a virtuous and sure path of good men born to a noble lineage introduced by me. You should not break the tradition. Do not be an inferior man.” ’
4.44「我的兒子，那些出身高貴血統的善良之人所開創的這樣殊勝而確定的善行之道，一旦被介紹後，如果不讓它增長，就會成為破壞傳統的人，是他們中的下劣之人。因此，我現在才說：『要完成我為出身高貴血統的善良之人所開創的這樣殊勝而確定的善行之道。你不應該破壞傳統。不要成為下劣之人。』」
4.45“Thereupon King Mahādeva put his eldest son upon the throne and led the pure life of a royal ṛṣi in the mango grove of Mahādeva in Mithilā.
4.45於是大天王把長子安置在王位上，自己在蜜特羅的大天王芒果林中過著王仙的梵行生活。
4.46“Ānanda, the eldest son whom King Mahādeva put upon the throne was also named Mahādeva, a wheel-turning king who had conquered the border regions in the four directions . . . . Then, when the barber who used to cut King Mahādeva’s hair and beard was arranging . . . . ‘Do not be an inferior man.’ [F.54.b] Thereupon King Mahādeva put his eldest son upon the throne and led the pure life of a royal ṛṣi in the mango grove of Mahādeva in Mithilā.
4.46「阿難，大天王所立的長子也名叫大天王，是一位征服了四方邊境的轉輪聖王……。那時，曾經為大天王剃鬚髮的理髮師正在整理……『不要成為下等人。』[F.54.b]於是大天王把長子立上王座，自己在蜜特羅的大天王芒果林中實踐王仙的梵行。」
4.47“Ānanda, his son, grandson, great-grandson, great-great-grandson, and so on, followed likewise, and eighty-four thousand Mahādevas led the pure life of a royal ṛṣi in this very mango grove of Mahādeva in Mithilā.
4.47「阿難，他的兒子、孫子、曾孫、玄孫等，以此類推，都一樣如此行持。八萬四千位大天王在蜜特羅的大天王芒果林中，過著王仙的梵行生活。」
4.48“The last of the line was a king named Nimi, a righteous Dharma king, a great king who abided in the Dharma. With his consort, sons, ministers, army, citizens, and provincial dwellers, he practiced the Dharma, gave donations, made merit, abided in abstinence, and practiced moral conduct correctly.
4.48「這一代最後的國王名叫尼彌，是一位正直的法王，一位偉大的遵循法道的大王。他與妻子、兒子、大臣、軍隊、臣民和各地居民一起，修習法道、進行布施、積累功德、堅守禁戒，並正確地實踐道德規範。
4.49“At that time, Śakra, Lord of the Gods, praised the king in the presence of the Thirty-Three Gods, who were sitting together in the divine meeting hall Sudharmā: ‘O my friends, the people of Videha have attained a great boon, for Nimi, the king of the people of Videha, is a righteous Dharma king, a great king who abides in the Dharma. He, with his consort … practices moral conduct correctly. O my friends, do you want to see King Nimi?’
4.49「那時，帝釋天主在善法堂中，於三十三天的天神眾前稱讚這位國王說：『諸位朋友，毘提訶人民獲得了大福報，因為毘提訶人民的國王尼彌，是一位正直的法王，是一位遵行正法的大王。他與他的王妃……正確地奉持戒律。諸位朋友，你們想見到尼彌國王嗎？』」
4.50“ ‘O Kauśika, we sincerely wish to do so.’
4.50「憍尸迦啊，我們真誠地願意這樣做。」
“ ‘Then, my friends, you wait here. I will see King Nimi briefly.’
「那麼，我的朋友們，你們在這裡等待。我將去見尼彌王一下。」
4.51“Thereupon Śakra, Lord of the Gods, disappeared from the Thirty-Three Gods’ divine meeting hall Sudharmā, as quickly as a strong man stretches his bent arm or bends his stretched arm, and sat in King Nimi’s palace in Mithilā. He said, ‘O Nimi, you [F.55.a] have attained a great boon, for the Thirty-Three Gods, sitting together in the divine meeting hall Sudharmā, have praised you: “O my friends, the people of Videha . . . . He … practices moral conduct correctly.” O Nimi, do you want to go see the Thirty-Three Gods?’
4.51於是帝釋天主從三十三天的善法堂消失了，速度如同有力的人伸展彎曲的手臂或彎曲伸展的手臂一樣快，坐在了蜜特羅城尼彌王的宮殿裡。他說：「尼彌王啊，你已經獲得了大福報，因為坐在善法堂裡的三十三天天神讚頌你說：『我的朋友們啊，毘提訶的人民……他正確地修持戒。』尼彌王啊，你想去見三十三天天神嗎？」
“ ‘O Kauśika, I do wish to go see the Thirty-Three Gods.’
「憍尸迦啊，我確實想去看三十三天的天神。」
4.52“ ‘Then, Nimi, wait here. I will shortly send you a chariot drawn by a thousand fine horses. You should ride in it and come without fear.’
4.52「那麼，尼彌王，你在這裡等著。我很快會給你送來一輛由千匹駿馬拉動的戰車。你應該乘坐它，不用害怕地來。」
“ ‘I shall do so,’ replied King Nimi to Śakra, Lord of the Gods.
「我會這樣做，」尼彌王對帝釋天主回答道。
4.53“Thereupon Śakra, Lord of the Gods, went to the Thirty-Three Gods and ordered Mātali, the charioteer, ‘Mātali, go and very quickly prepare a chariot with a thousand fine horses. Go to King Nimi and say, “O Nimi, this is the chariot drawn by a thousand fine horses sent to you by Śakra, Lord of the Gods. Ride in it and come without fear.” ’
4.53於是帝釋天主去往三十三天，命令御者摩多利說：「摩多利，你去快速準備一輛由一千匹駿馬牽引的戰車。前往尼彌王那裡，對他說：『尼彌王啊，這是帝釋天主為你送來的由一千匹駿馬牽引的戰車。你乘坐它前來，不用害怕。』」
4.54“ ‘O Kauśika, what you said is excellent,’ replied the charioteer Mātali to Śakra, Lord of the Gods. He very quickly prepared a chariot with a thousand fine horses and went to King Nimi. Upon his arrival, he said, ‘O Nimi, this is the chariot drawn by a thousand fine horses sent to you by Śakra, Lord of the Gods. Ride in it and come without fear.’
4.54「尊敬的憍尸迦，您所說的話非常圓滿，」御者摩多利向帝釋天主回答道。他立即準備好一輛由一千匹駿馬駕駛的戰車，前往尼彌王那裡。到達後，他說道：「尼彌王啊，這是帝釋天主派遣給您的、由一千匹駿馬駕駛的戰車。請您騎上它，無需恐懼地前來吧。」
4.55“Ānanda, King Nimi did ride the chariot drawn by a thousand fine horses without fear. Then the charioteer Mātali asked King Nimi, ‘O Nimi, along which side shall I drive your chariot, the side where beings of evil actions experience the maturation of evil and nonvirtuous actions, or the side where beings of virtuous actions experience [F.55.b] the maturation of virtuous actions?’
4.55「阿難，尼彌王無所畏懼地乘坐了那輛由千匹良馬拉動的車。之後，御者摩多利問尼彌王說：『尼彌王啊，我應該駕著您的車往哪一邊走呢？是往眾生因為惡業而經歷惡業和不善業成熟果報的一邊，還是往眾生因為善業而經歷善業成熟果報的一邊呢？』」
4.56“ ‘In this case, Mātali, drive the chariot in a way that will enable me to see both, the side where beings of evil actions experience the maturation of evil and nonvirtuous actions and the side where beings of virtuous actions experience the maturation of virtuous actions.’
4.56「摩多利，請你駕駛這輛車，讓我能夠同時看到兩邊，一邊是造作惡業的眾生體驗惡業和不善業的成熟果報的地方，另一邊是造作善業的眾生體驗善業的成熟果報的地方。」
4.57“Thereupon the charioteer Mātali drove King Nimi’s chariot in a way that enabled King Nimi to see both, the side where beings of evil actions experience the maturation of evil and nonvirtuous actions and the side where beings of virtuous actions experience the maturation of virtuous actions.
4.57於是御者摩多利駕駛尼彌王的車輛，使尼彌王既能看到造作惡行的眾生體驗到惡行和非善行成熟的一邊，也能看到造作善行的眾生體驗到善行成熟的一邊。
4.58“Ānanda, King Nimi went to the Thirty-Three Gods and sat in the Thirty-Three Gods’ divine meeting hall Sudharmā. Śakra, Lord of the Gods, offered half of his seat to King Nimi. King Nimi and Śakra, Lord of the Gods, sat on the two halves of the same seat.
4.58「阿難，尼彌王去到三十三天，坐在三十三天的善法堂裡。帝釋天主把他座位的一半讓給尼彌王。尼彌王和帝釋天主坐在同一個座位的兩邊。
4.59“Ānanda, when King Nimi and Śakra, Lord of the Gods, sat on the two halves of the same seat, there was no difference, no distinction, and no contrast between them, except that Śakra, Lord of the Gods, did not blink his eyes.
4.59阿難，尼彌王與帝釋天主坐在同一座位的兩側時，他們之間沒有差別，沒有區別，也沒有對比，只除了帝釋天主不眨眼睛。
4.60“Thereupon Śakra, Lord of the Gods, said to King Nimi, ‘O Nimi, you should stay here. Nimi, amuse yourself. Play, amuse yourself, and enjoy yourself, enjoying the objects of the five kinds of desires.’
4.60「於是帝釋天主對尼彌王說：『尼彌啊，你應該留在這裡。尼彌，請你娛樂自己。玩樂、娛樂和享受自己，享受五欲的對象。』」
4.61“At that time, King Nimi spoke these verses:
4.61「那時尼彌王說出了這些偈頌：
4.63“Ānanda, if you think that the one who was at that time, on that occasion, King Mahādeva, who entered that virtuous and sure path, and after whose entrance onto that virtuous and sure path eighty-four thousand Mahādevas led the pure life of a royal ṛṣi in this very mango grove of Mahādeva in Mithilā, was someone else, you should think otherwise. Why?
4.63「阿難，如果你認為當時那位進入那條善良確實之道的大天王，在他進入那條善良確實之道之後，有八萬四千位天神在蜜特羅的大天王芒果林中過著王仙的梵行生活，那個人是別人，你應該改變這樣的想法。為什麼呢？
4.64“Ānanda, I myself was at that time, on that occasion, King Mahādeva, who introduced that virtuous and sure path, after whose introduction of that virtuous and sure path eighty-four thousand Mahādevas led the pure life of a royal ṛṣi in this very mango grove of Mahādeva in Mithilā. Why?
4.64「阿難，我自己就是當時那個時候的大天王，他開創了那條善妙和確定的道路。在他開創了那條善妙和確定的道路之後，八萬四千位大天王在蜜特羅的大天王芒果林裡過著王仙的梵行生活。為什麼呢？
4.65“Ānanda, at that time I had desire, anger, and delusion. I had not been liberated from birth, old age, illness, death, sorrow, lamentation, pain, despair, and distress. I had not been liberated from suffering,” said the Blessed One.
4.65「阿難，那個時候我有貪、瞋、癡。我沒有從生、老、病、死、苦、憂、苦惱、絕望、煩惱中解脫。我沒有從苦中解脫，」世尊說。
4.66“Ānanda, now I, after appearing in this world as a teacher, a tathāgata, an arhat, a perfectly awakened one, perfect in knowledge and conduct, a sugata, a world-knowing, supreme tamer of people to be tamed, a teacher of gods and humans, a buddha, and a blessed one, have become free from desire, anger, and delusion. Thus I have been liberated from birth, old age, illness, death, sorrow, lamentation, pain, despair, and distress,” said the Blessed One.
4.66「阿難，現在我已經在這個世間出現作為師父、如來、阿羅漢、正遍知者，具足明行足、善逝、世間知、調御丈夫、天人師、佛陀和世尊，我已經遠離了貪、瞋和癡。因此我已經解脫了生、老、病、死、悲傷、哀慟、身苦、絕望和煩惱，」世尊說道。
4.67“Ānanda, now I, depending on that virtuous and sure path introduced by me, will liberate beings, who are by nature subject to birth, from being by nature subject to birth. I will liberate beings, who are by nature subject to old age, illness, death, [F.56.b] sorrow, lamentation, pain, despair, and distress, from being by nature subject to … distress. What is that virtuous and sure path onto which I entered, on which I depended, and by which I will liberate beings, who are by nature subject to birth … distress, from being by nature subject to … distress? It is the eightfold path of the noble ones, namely, right view, right thought, right speech, right behavior, right livelihood, right effort, right mindfulness, and right meditation. This is that virtuous and sure path onto which I entered, on which I depended, and by which I will liberate beings, who are by nature subject to birth … distress, from being by nature subject to … distress.
4.67「阿難，現在我依靠我所介紹的這條善妙而確實的道路，將解救那些本性上易於生的眾生，使他們不再本性上易於生。我將解救那些本性上易於老、病、死、憂、悲、苦惱、絕望和煩惱的眾生，使他們不再本性上易於這些苦難。那條我所進入、所依靠、並以此來解救那些本性上易於生、老、病、死、憂、悲、苦惱、絕望和煩惱的眾生，使他們不再本性上易於這些苦難的善妙而確實的道路是什麼呢？就是八聖道，即正見、正思惟、正語、正業、正命、正精進、正念和正定。這就是那條我所進入、所依靠、並以此來解救那些本性上易於生、老、病、死、憂、悲、苦惱、絕望和煩惱的眾生，使他們不再本性上易於這些苦難的善妙而確實的道路。」
4.68“Ānanda, you should also thus complete this virtuous and sure path introduced by me and you should not break the tradition. Do not be an inferior man.
4.68「阿難，你也應該這樣圓滿我所介紹的這條品德與確定的道路，你不應該破壞傳統。不要成為其中的劣等者。」
4.69“Ānanda, he who does not allow such a virtuous and sure path of good disciples born to a noble lineage to increase, once introduced, will be the one who breaks their tradition and an inferior man among them. Therefore, I said, ‘Complete such a virtuous and sure path of good disciples born to a noble lineage that has been introduced by me. Do not break the tradition. Do not be an inferior man.’ ”
4.69「阿難，凡是不讓這樣一條出身於高貴血統的善良聲聞所走的道德確實之路在被引入之後得以增進的人，將會是破壞他們傳統的人，是他們當中的劣等人。因此，我說過，『完成我所引入的出身於高貴血統的善良聲聞所走的這樣一條道德確實之路。不要破壞傳統。不要成為劣等人。』」
IV. Videha205
四、毘提訶
4.70Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, let us go to Videha.”
4.70於是世尊對尊者阿難說：「阿難，我們去毘提訶吧。」
“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.
「好的，尊者，」尊者阿難回答世尊說。
4.71Thereupon the Blessed One, having arrived in Videha, smiled [F.57.a] in a certain place in Videha … the seat of four buddhas . . . . After sitting for a moment, he said to the venerable Ānanda, “Ānanda, let us go to Sālā.”
4.71世尊到達毘提訶後，在毘提訶的某個地方微笑……四位佛陀的座位……坐了一會兒後，對尊者阿難說：「阿難，我們去舍衛城吧。」
4.72“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.
4.72「好的，尊者，」尊者阿難對世尊回答道。
V. Sālā208
V. 舍衛城208
4.73The Blessed One, traveling through the country of Vṛji, arrived in Sālā and stayed near a village of brahmins there. Then, early in the morning, the Blessed One dressed, took his bowl and his robe, and entered Sālā for alms.
4.73世尊遊歷跋闍國，來到舍衛城並住在當地一個婆羅門村莊附近。然後，世尊在清晨起身，穿好衣服，拿起缽和袈裟，進入舍衛城去乞食。
4.74Māra the Evil One then had a thought: “This śramaṇa Gautama stayed near a village of brahmins in Sālā. Early in the morning he dressed, took his bowl and his robe, and entered Sālā for alms. Now I will exercise my magical power over the brahmins and householders in Sālā so that after the śramaṇa Gautama has entered Sālā for alms, carrying his washed bowl with him, he will return with his bowl as it is, without getting even a scrap of food.”
4.74魔王於是生起了一個尋思："這位沙門喬達摩在舍衛城一個婆羅門村落附近住宿。清晨時他穿好衣服，拿著缽和袈裟，進入舍衛城去乞食。現在我將對舍衛城的婆羅門及居士施展神通，使得沙門喬達摩進入舍衛城乞食，帶著洗淨的缽，最後卻空缽而歸，連一點食物都沒有得到。"
4.75Thereupon Māra the Evil One exercised his magical power over the brahmins and householders in Sālā so that after the Blessed One entered Sālā for alms, carrying his washed bowl with him, he would return with his bowl as it was, without getting even a scrap of food. Māra the Evil One then transformed himself into a young brahmin, followed the Blessed One, and said, “O śramaṇa, O śramaṇa, did you not even get a scrap of food?”
4.75於是，魔王對舍衛城的婆羅門及居士施展神通，使得世尊進城乞食，雖然拿著洗淨的缽，卻空缽而返，連一點食物都沒有得到。魔王隨後變現成一位年輕的婆羅門，跟隨世尊身後，說道：「沙門啊，沙門啊，你竟然連一點食物都沒有得到嗎？」
4.76“Ah,” thought the Blessed One, “this one who is coming is Māra the Evil One. He is causing a disturbance.”
4.76世尊想道：「這個來的是魔王。他在製造擾亂。」
Knowing this, he spoke a verse:
了解到這一點，他說了一個偈頌：
4.78Māra the Evil One said, “Śramaṇa, then go to Sālā for alms again, and I will try to ensure that you get alms.”
4.78魔王說：「沙門，那麼你再去舍衛城乞齋吧，我會設法讓你能夠得到齋食。」
Then, at that time, the Blessed One spoke these verses:
那時，世尊說出了這些偈頌：
4.81Thereupon Māra the Evil One thought, “Śramaṇa Gautama knows my mind.” Knowing this, he disappeared from that very place in pain, despair, and regret.
4.81於是魔王心想：「沙門喬達摩知道我的心意。」知道這一點後，他在苦惱、絕望和後悔中從那個地方消失了。
VI. The Well210
六、井水
4.82Then the Blessed One said to the venerable Ānanda, “Ānanda, let us go to Where There Is a Well.”
4.82於是世尊對尊者阿難說：「阿難，我們去有井的地方吧。」
“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.
「好的，世尊，」尊者阿難向世尊回答。
Soon after the Blessed One arrived at the place called Where There Is a Well.
世尊不久就到達了那個名叫「有井之處」的地方。
4.83In Where There Is a Well, a woman went to the well, carrying with her a rope and pitcher. A man followed her, entirely possessed by passion for her. Since she was also extremely passionate about him, the two of them went to the well together, embracing each other. Her little son also went to the well, following her. Then, preoccupied by the man, she thought, “I will throw the pitcher into the well,” and, tying the rope around her little son’s neck, threw him into the well. The child died.
4.83在有井之處，有一位女子拿著繩子和水罐去打水。一個男子跟在她後面，完全被對她的情慾所迷住。因為她也非常熱情地對待他，兩人一起去井邊，互相擁抱。她的小兒子也跟著她去井邊。後來，她被那個男子所佔據心思，心想：「我要把水罐扔進井裡。」於是她用繩子纏住小兒子的脖子，把他扔進了井裡。孩子死了。
4.84She then heard a verse that had not been heard before:
4.84她隨後聽到了一個從未聽過的偈頌：
4.85The Blessed One was also walking along the same path, and he said to the venerable Ānanda, [F.58.a] “Ānanda, bear this verse in mind. This verse was spoken by a perfectly awakened one of the past. Since it has come into the hands of an ordinary person, it is not bright, clear, or vivid.”
4.85世尊也在同一條路上行走，他對尊者阿難說：「阿難，你要記住這個偈頌。這個偈頌是過去的正遍知者所說的。既然它落入了凡人的手中，就不再明亮、清晰或生動了。」
The Blessed One added, “I see nothing that changes as quickly as this mind.”
世尊說道：「我看不到任何東西變化得像這個心一樣迅速。」
4.86The woman, out of sorrow for her son, threw herself at the feet of the Blessed One. The Blessed One knew her thinking, proclivity, disposition, and nature, and preached the Dharma that was appropriate for her. When she had heard the Dharma, the woman leveled the twenty high peaks of the mountain chain of the false view of individuality with the vajra of knowledge and actualized the fruit of stream-entry. After having seen the truths, she 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, my father, a king, gods, ancestral spirits, śramaṇas, brahmins, my husband, or my kinsmen or relatives. Relying on a good spiritual friend, the Blessed One, I have shut the gate to inferior states of existence and opened the gate to heaven and liberation; pulled myself out from the states of hell, animals, and hungry ghosts and placed myself among the gods and humans; left the course of rebirth far behind; dried up the ocean of blood and tears; and been liberated the mountain of bones. 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, [F.58.b] the Dharma, and the community of monks, please accept me as a lay sister. From today onward, I embrace my faith as one who seeks refuge throughout my life.”
4.86這位婦女為了悲傷她的兒子，就俯身跪在世尊的腳下。世尊了知她的思想、傾向、性格和本性，為她宣說了適合她的法。當她聽聞了法之後，這位婦女用智慧金剛杵擊平了我執之見這座山脈的二十個高峰，證得了須陀洹果。在見到四聖諦之後，她三次說出了感發語：「尊者啊，世尊為我所做的，是我的母親、父親、國王、天神、祖先靈魂、沙門、婆羅門、我的丈夫以及我的親戚們從未為我做過的。依靠善知識世尊，我已經關閉了通向惡趣的門，打開了通向天界與解脫的門；把自己從地獄、畜生和餓鬼的境界中拉了出來，將自己安置在天神和人類中間；把再生的道路遠遠拋在了身後；乾涸了血淚的海洋；被從骨頭的高山中解脫出來。用智慧金剛杵，我擊平了自無始以來積累的我執之見山脈的二十個高峰，證得了須陀洹果。尊者啊，我已經得到了提升，真正得到了提升。既然我皈依世尊、皈依法、皈依僧團，請接受我成為一名優婆夷。從今天起，我以皈依者的身份，終身信奉我的信仰。」
VII. Bhārgava213
七、婆羅迦
4.87In a certain place, the Blessed One said to the venerable Ānanda, “Ānanda, when I was a bodhisattva, in this place I was given an invitation by the ṛṣi Bhārgava with a seat, roots, and fruits.”
4.87在某個地方，世尊對尊者阿難說：「阿難，當我還是菩薩時，在這個地方，仙人婆羅伽用座位、樹根和水果招待我。」
VIII. Kāṣāya214
八、袈裟
4.88Again, in a certain place the Blessed One said, “Ānanda, when I was a bodhisattva, I was in despair over old age, and so forth, and in this very place I gave my garment made in Kāśi to Śakra, Lord of the Gods, who was dressed as a hunter, and received saffron (kāṣāya) robes in return. Devout brahmins and householders built a shrine called Acceptance of the Saffron Robes. Today, there are monks who still worship at the shrine there. Śakra, Lord of the Gods, having taken the garment made in Kāśi to the Thirty-Three Gods and placed it among them, held a festival for the garment made in Kāśi. Today the Thirty-Three Gods still worship it.”
4.88又在某處，世尊說道：「阿難，當我還是菩薩時，曾為老年衰敗等事而感到絕望，就在這個地方，我把用迦濕國布料製成的衣服送給了裝扮成獵人的帝釋天主，並從他那裡得到了法衣作為回報。虔誠的婆羅門及居士們為此建立了一座名叫『接受法衣』的聖殿。如今，仍有比丘在那裡的聖殿中禮拜。帝釋天主把那件迦濕國製成的衣服帶到了三十三天，放在他們當中，並為這件衣服舉辦了盛大的慶典。今天三十三天的天神們仍然在禮拜它。」
IX. Crown of the Head215
九、頭頂冠216
4.89Again, in a certain place the Blessed One said, “Ānanda, when I was a bodhisattva, in this place I cut my hair with a sword as if it were a blue utpala petal, and threw the hair up in the air. Devout brahmins and householders built a shrine called Acceptance of the Hair. Today, there are monks who still worship at the shrine there. Śakra, Lord of the Gods, having taken the hair to the Thirty-Three Gods and placed it among them, held a festival for the hair knot. Today the Thirty-Three Gods still worship it.”
4.89世尊又在某個地方說：「阿難，當我還是菩薩的時候，在這個地方用劍割下我的頭髮，就像割下藍色優曇缽羅花的花瓣一樣，然後把頭髮拋向空中。虔誠的婆羅門及居士建造了一個叫做『接受頭髮』的廟宇。直到今天，還有比丘在那裡的廟宇裡禮拜。帝釋天主把這些頭髮帶到三十三天，放在那裡，並為這個頭髮髻舉行了盛大的祭典。直到今天，三十三天的天神們還在禮拜它。」
X. Kanthaka216
X. 健陟馬
4.90Again, in a certain place the Blessed One said, “Ānanda, Kanthaka, the king of horses, led by Chandaka, turned back from this place. Devout brahmins and [F.59.a] householders built a shrine called Kanthaka’s Return. Today, there are monks who still worship at the shrine there.”
4.90世尊又在某處說：「阿難，健陟馬乃馬中之王，由車匿引領，從此處折返。虔誠的婆羅門及居士在此處建造了一座名為『健陟馬回返』的聖殿。直到今日，仍有比丘在那裡的聖殿中禮拜。」
XI. Gośālaka218
XI. 拘薩羅國
4.91The Blessed One arrived in the country of Gośālaka, and then said to the venerable Ānanda, “Ānanda, Chandaka, the son of a noble family, was born and grew up here in Gośālaka.”
4.91世尊到了拘薩羅國，然後對尊者阿難說：「阿難，車匿這位善男子就出生在拘薩羅國，並在這裡長大。」
XII. Pāpā219
XII. 巴巴
4.92The Blessed One then arrived in Pāpā. When the people of the Malla clan in Pāpā heard that the Blessed One had arrived in Pāpā, the elder members said, “The young men should clean up the road. We will clean up the city.”
4.92世尊隨後來到了巴巴。當巴巴的末羅族人民聽說世尊已經來到巴巴時，長老們說："年輕人應該清理道路。我們將清理城市。"
4.93Then, when the young men began to clean up the road, they saw a huge rock. They attempted to remove it, but they were unable to. The Blessed One also came to that place and asked them, “Vāsiṣṭhas, what are you doing?”
4.93當時，年輕的人們開始清理道路，看到一塊巨大的石頭。他們試圖移動它，但無法做到。世尊也來到那個地方，問他們說：「婆私吒啊，你們在做什麼？」
4.94“We are cleaning up the road for the Blessed One, but we cannot remove this huge rock.”
4.94「我們在為世尊清理道路，但我們無法移動這塊巨大的岩石。」
“In that case, shall I remove it?” asked he Blessed One.
「那麼，我來幫你們移開它好嗎？」世尊問道。
“O Blessed One, please remove it.”
「世尊啊，請您把它移開吧。」
4.95Then the Blessed One lifted the huge rock into the air using his right big toe. When he threw it up and out of sight, the people of the Malla clan were frightened at the sound it caused. The Blessed One said, “Vāsiṣṭhas, do not be frightened.”
4.95然後世尊用右腳大趾將巨大的石頭舉起來放到空中。當他將它拋出視線之外時，末羅族的人民因為它發出的聲音而感到害怕。世尊說：「婆私吒們，不要害怕。」
4.96Then the Blessed One smashed the rock into pieces with his power of meditation, and dust fell all around. The people of the Malla clan asked, “O Blessed One, where does this dust fall from?”
4.96於是世尊以禪定的力量將岩石粉碎成碎片，塵埃四散落下。末羅族人問道：「世尊啊，這些塵埃是從何處落下的呢？」
4.97“The Tathāgata smashed the rock into pieces,” replied the Blessed One.
4.97「如來將岩石粉碎成了碎片，」世尊回答道。
“It isn’t good that the Blessed One did that.” [F.59.b]
「世尊這樣做並不好。」
4.98“Shall I put the pieces back together?”
4.98「我應該將這些碎片重新組合起來嗎？」
“O Blessed One, please put the pieces back together.”
「世尊啊，請您把這些碎片重新拼好吧。」
4.99Then, the Blessed One put the pieces back together with the power of dedication and set the rock in the same place as before. The Blessed One sat upon it, too. The five hundred people of the Malla clan also gathered there and asked, “O Blessed One, with what power did the Blessed One throw the huge rock up into the air?”
4.99於是，世尊以迴向之力將碎片重新拼合，並將石頭放回原來的地方。世尊也坐在上面。五百位末羅族的人民也聚集在那裡，問道：「世尊啊，世尊以什麼力量將這塊巨大的石頭拋向空中呢？」
“O Vāsiṣṭhas,” answered the Blessed One, “with the power generated from my father and mother.”
世尊回答說：「婆私吒啊，這是用我父母所生的力量做到的。」
4.100They asked, “With what power did you smash the rock into pieces?”
4.100他們問道：「您是用什麼力量把岩石砸成碎片的？」
“With the power of meditation,” answered the Blessed One.
「以禪定的力量，」世尊回答。
4.101“With what power did you put it back together?”
4.101"你用什麼力量把它重新組合起來的？"
“With the power of dedication.”
「以迴向的力量。」
“How great is the Blessed One’s power generated from his father and mother?”
「世尊從父母所生的力量有多大？」
4.102“O Vāsiṣṭhas, the power of ten men equals the power of an average ox. The power of ten average oxen equals the power of a blue wild ox. The power of ten blue wild oxen equals the power of an elephant calf. The power of ten elephant calves equals the power of a cow elephant. The power of ten cow elephants equals the power of an average bull elephant. The power of ten average bull elephants equals the power of a tuskless elephant. The power of ten tuskless elephants equals the power of a blue elephant. The power of ten blue elephants equals the power of a yellow elephant. The power of ten yellow elephants equals the power of a red elephant. The power of ten red elephants equals the power of a white elephant. The power of ten white elephants equals the power of an elephant from Mount Vindhya. The power of ten elephants from Mount Vindhya equals the power of a rutting elephant. The power of ten rutting elephants equals the power of a nagna (champion). The power of ten nagnas equals the power of a great nagna. The power of ten great nagnas equals the power of [F.60.a] a praskandin (aggressive man). The power of ten praskandins equals the power of a cāṇūra (wrestler). The power of ten cāṇūras equals one half of the power of Nārāyaṇa. Two times half the power of Nārāyaṇa is the power of Nārāyaṇa. This much power is in each joint of a tathāgata. Vāsiṣṭhas, thus tathāgatas, arhats, perfectly awakened ones have a great mass of the power of Nārāyaṇa.”
4.102"婆私吒們，十個男人的力量等於一頭普通牛的力量。十頭普通牛的力量等於一頭青色野牛的力量。十頭青色野牛的力量等於一頭小象的力量。十頭小象的力量等於一頭母象的力量。十頭母象的力量等於一頭普通公象的力量。十頭普通公象的力量等於一頭無牙象的力量。十頭無牙象的力量等於一頭青象的力量。十頭青象的力量等於一頭黃象的力量。十頭黃象的力量等於一頭紅象的力量。十頭紅象的力量等於一頭白象的力量。十頭白象的力量等於一頭來自文荼山的象的力量。十頭文荼山的象的力量等於一頭發情象的力量。十頭發情象的力量等於一個力士的力量。十個力士的力量等於一個大力士的力量。十個大力士的力量等於一個蠻橫漢的力量。十個蠻橫漢的力量等於一個摔跤手的力量。十個摔跤手的力量等於那羅延力量的一半。那羅延力量的一半乘以二就是那羅延的力量。如來的每一個關節裡都具有這樣多的那羅延力量。婆私吒們，就這樣，如來、阿羅漢、正遍知者擁有偉大的那羅延力量。"
4.103A Section Index:
4.103一個章節索引：
4.104“If this power of Nārāyaṇa is the power of a tathāgata generated from his father and mother, O Honored One, is there any other power besides the power generated from his father and mother and the powers of meditation and dedication?”
4.104「如果那羅延的力量是如來從父母而生的力量，尊者啊，除了從父母而生的力量和禪定、奉獻的力量之外，還有其他的力量嗎？」
“O Vāsiṣṭhas, there is. It is called the power of merit. Vāsiṣṭhas, because the Tathāgata has the power of merit, having defeated Māra and his host of three hundred sixty million bhūtas, he attained supreme knowledge under the Bodhi tree.”
「婆私吒啊，有的。這被稱為功德的力量。婆私吒啊，因為如來具有功德的力量，戰勝了魔及其三億六千萬鬼神的軍隊，他在菩提樹下證得了無上菩提。」
4.105“O Honored One, is there any other power besides the power generated from his father and mother and the powers of meditation, dedication, and merit?”
4.105「尊者啊，除了父母所生的力量，以及禪定、精進和功德的力量之外，還有其他的力量嗎？」
“O Vāsiṣṭhas, there is. It is called the power of knowledge. Since the Tathāgata has the power of knowledge, he abandoned the mass of defilements that had been accumulated since beginningless time and drove it away.”
「婆私吒啊，有的。這叫做智慧的力量。因為如來具有智慧的力量，所以他捨棄了自無始以來積累的大量煩惱，並將其驅除了。」
4.106“O Honored One, is there any other power besides the power generated from his father and mother and the powers of meditation, dedication, merit, [F.60.b] and knowledge?”
4.106「尊者啊，除了父母所生的力量以及禪定、迴向、功德和智慧的力量之外，還有其他力量嗎？」
“O Vāsiṣṭhas, there is. It is called magical power. Vāsiṣṭhas, because the Tathāgata has magical power, he destroyed the self-confidence of the six teachers, such as Pūraṇa Kāśyapa, who prided themselves on being perfectly awakened ones when they were actually not.”
「婆私吒，有的。這稱為神通之力。婆私吒，因為如來具有神通之力，他摧毀了富蘭那迦葉等六位師長的自信心，這些人自以為是正遍知者，但實際上並非如此，他們因此而產生慢心。」
4.107“O Honored One, is there any other power besides the power generated from his father and mother and the powers of meditation, dedication, merit, knowledge, and magical power?”
4.107「尊者，除了父母所生的力量以及禪定、精進、功德、智慧和神通的力量之外，還有其他的力量嗎？」
“O Vāsiṣṭhas, there is. It is called the power of impermanence. Vāsiṣṭhas, because the Tathāgata has the power of impermanence, all of his powers—the power generated from his father and mother and the powers of meditation, dedication, merit, knowledge, and magical power—fade between a pair of sāla trees.”
「婆私吒，有的。它被稱為無常之力。婆私吒，正因為如來具有無常之力，他所有的力量——從父母所生的力量以及禪定、奉獻、功德、智慧和神通之力——都在一雙娑羅樹之間消退了。」
4.108He also spoke these verses:
4.108他也說了這些偈頌：
4.110“O Vāsiṣṭhas, see how people today are inferior to the people of long ago in terms of lifespan, figure, power, and wealth. This rock was [F.61.a] an exercise stone of people in the first eon. Even the impression of a hand is visible on it.”
4.110「婆私吒們，你們看現在的人與久遠過去的人相比，在壽命、容貌、力量和財富方面都變得低劣了。這塊石頭是第一劫時人們的鍛煉石。上面甚至還留著手的印跡呢。」
4.111They were quite astonished by this and lost their conceit about their own power. The Blessed One knew their thinking, proclivities, dispositions, and natures, and preached the Dharma that was appropriate for them. When they had heard the Dharma, they leveled the twenty high peaks of the mountain chain of the false view of individuality with the vajra of knowledge and actualized the fruit of stream-entry. After having seen the truths, they spoke an inspired utterance three times: “O Honored One, what you have done for us is what has never been done for us by our mothers, our fathers, a king, gods, ancestral spirits, śramaṇas or brahmins, our wives, or our kinsmen or relatives. Relying on a good spiritual friend, the Blessed One, we have pulled ourselves out from the states of hell, animals, and hungry ghosts; placed ourselves among the gods and humans; and left the course of rebirth far behind. With the vajra of knowledge we 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, we have been exalted, truly exalted. Since we seek refuge in the Blessed One, the Dharma, and the community of monks, please accept us as lay brothers. From today onward, we embrace our faith as ones who seek refuge throughout our life.”
4.111他們對此感到非常驚奇，放棄了對自身力量的驕傲。世尊知道他們的思想、傾向、氣質和本性，為他們宣講了適合的法。他們聽聞了法之後，用智慧金剛杵平定了我執之見山鏈上的二十個高峰，證得了預流果。見到了諦之後，他們三次誦出感發語說：「尊者啊，您為我們所做的事，是我們的父親、母親、國王、天神、祖先靈魂、沙門、婆羅門、妻子，乃至親戚親眷都從未為我們做過的。我們依靠善知識世尊，將自己從地獄、畜生和餓鬼的狀態中拔出來，把自己安置在天神和人類之中，將再生的過程遠遠拋在了身後。我們用智慧金剛杵平定了自無始以來累積的我執之見山鏈上的二十個高峰，證得了預流果。尊者啊，我們已經被提升了，真正地被提升了。既然我們皈依世尊、法和僧團，請接受我們作為優婆塞。從今天起，我們終身作為皈依尋求者擁抱我們的信心。」
XIII. Kuśinagarī
十三、拘尸那羅
4.112Then the Blessed One said to the venerable Ānanda, “Ānanda, let us go to Kuśinagarī.”
4.112世尊於是對尊者阿難說："阿難，我們到拘尸那羅去吧。"
“Certainly, O Honored One,” [F.61.b] replied the venerable Ānanda to the Blessed One.
「是的，尊者，」尊者阿難對世尊回答道。
4.113Thereupon the Blessed One, without going to Pāpā, traveled to Kuśinagarī, and in due course he arrived there. The Blessed One then said to the venerable Ānanda, “Ānanda, here in this Kuśinagarī the Tathāgata will soon be completely emancipated.”
4.113於是世尊不往巴巴，直接前往拘尸那羅，並在適當的時候到達了那裡。世尊隨後對尊者阿難說：「阿難，在這拘尸那羅，如來將很快獲得完全解脫。」