Demonstrating Skill in the Arts
展現藝術的技巧
12.1Monks, one time, when the prince had grown older, King Śuddhodana was sitting in the meeting hall together with the assembly of Śākyas. There some of the Śākya elders spoke to King Śuddhodana:
12.1比丘們，有一次，當王子長大了以後，淨飯王坐在集會堂裡，和釋迦族的大眾聚集在一起。在那裡，有些釋迦族的長老對淨飯王說話：
“Your Majesty, you know that the priests who are skilled in making predictions, as well as the gods who have definite knowledge, have foretold that if Prince Sarvārthasiddha renounces the household, he will become a thus-gone one, a worthy one, a completely perfect buddha. Yet if he does not renounce the household, he will become a universal monarch, a righteous Dharma king who has conquered the four quarters and is equipped with the seven treasures. The seven treasures that will be his are the precious wheel, the precious elephant, the precious horse, the precious wife, the precious jewel, [F.71.b] the precious steward, and the precious minister. He will have one thousand sons, all of them full, fierce warriors with well-built bodies that destroy the armies of the enemy. He will conquer the entire earth without the use of violence or weapons, and then he will rule [137] according to the Dharma. Therefore we must arrange a marriage for the prince. Once he is surrounded by a group of women, he will discover pleasure and not renounce the household. In that way the line of our universal monarchy will not be cut, and we will be irreproachably respected by all the kings of the realm.”
「大王，您知道那些善於預測的婆羅門，以及具有確實智慧的天神，都曾預言說如果一切義成太子棄捨家庭出家，他將成為如來、應供、無上正等正覺的佛陀。但是如果他不棄捨家庭，他將成為轉輪王，一位征服四方、具備七寶的正法輪王。他所擁有的七寶是輪寶、象寶、馬寶、女寶、珠寶、主藏臣寶和主兵臣寶。他將有一千個兒子，他們都是勇猛強悍的戰士，身體強壯有力，能夠摧毀敵人的軍隊。他將無須動用暴力或武器就征服整個大地，然後按照正法進行統治。因此我們必須為王子安排婚姻。一旦他被一群女性包圍，他將發現樂受而不會棄捨家庭。這樣我們的轉輪王統治的血脈就不會斷絕，我們也將受到天下諸王無可非議的尊重。」
12.2King Śuddhodana then said to the assembly, “If we are to do such a thing, then you should determine which girl would be a suitable match for the prince.”
12.2淨飯王於是對大眾說道：「如果我們要這樣做的話，那麼你們應該確定哪個女孩會是王子的合適配偶。」
One by one, five hundred Śākyas each came forth and said, “My daughter would be suitable for the prince! My daughter is very beautiful.”
五百位釋迦族人一個接一個地前來說道：「我的女兒適合王子！我的女兒非常美麗。」
“My son is difficult to match,” said the king. “So we should ask the prince himself which girl he prefers.”
「我的王子難以匹配，」國王說。「所以我們應該問王子本人他喜歡哪個女孩。」
As everyone gathered and broached the matter with the prince, he told them, “I will give you an answer in seven days.” He then thought:
當大家聚集在一起，向王子提起這件事時，他告訴他們：「我將在七天後給你們答覆。」他隨後思考著：
12.5The prince first reflected in this way. Then, manifesting skillful means, he considered the ripening of sentient beings and engendered intense compassion for them. He then spoke the following verses:
12.5王子首先如此思惟。然後，運用方便，思考眾生的成熟，對他們生起強烈的慈悲心。於是，他說出以下的偈頌：
12.16Monks, when King Śuddhodana heard those verses, he ordered his family priest, “Go, great priest, out to the city of Kapilavastu! Go to every household and scrutinize the girls! If there is someone with these qualities—no matter whether she is a girl of royal caste, priestly caste, merchant caste, or servant caste—report to us about that girl! Because the prince is not after family or caste; rather he is interested in her qualities alone.” [140]
12.16比丘們，淨飯王聽到這些偈頌後，就命令他的家族婆羅門說：「偉大的婆羅門啊，請你走遍迦毘羅衛城吧！到每一個家庭去仔細察看那些女孩！如果有人具備這些品質——無論她是剎帝利的女孩、婆羅門的女孩、商人的女孩，還是僕人的女孩——都請向我們報告這個女孩！因為王子並不在乎家族或種姓；他只看重的是她的品質啊。」
12.17On that occasion, he spoke the following verses:
12.17那時候，他說了以下的偈頌：
Monks, the family priest went out to the city of Kapilavastu carrying the written verses, and wandered from house to house looking carefully, searching for a girl with such qualities. However, he did not see such a girl.
比丘們，那位家族婆羅門拿著書寫的詩句，出門來到迦毘羅衛城，逐家逐戶地尋找，仔細搜尋具有這樣品質的女孩。然而，他沒有找到這樣的女孩。
Eventually he reached the house of the Śākya Daṇḍapāṇi. When he entered that dwelling, he saw a beautiful, pleasant, and captivating girl. The girl had a sublimely beautiful complexion like a white lotus, was neither too tall nor too short, neither too fat nor too thin, neither too fair nor too dark, was in her first blush of youth, and was a jewel of a woman, just as the prince had described.
最後他來到了釋迦杖把的家。當他進入那所住宅時，看到了一位美麗、令人愉悅且迷人的女孩。這個女孩有著如白蓮花般殊勝美麗的膚色，既不太高也不太矮，既不太胖也不太瘦，既不太白也不太黑，正值年輕的首個盛放時期，是一位女性中的珍寶，正如王子所描述的那樣。
The girl grabbed hold of the priest’s feet and asked, [F.73.a] “O great priest, what is your aim?”
女孩抓住婆羅門的腳，問道：「尊敬的婆羅門，您有什麼目的呢？」
12.19The priest said:
12.19婆羅門說： </paragraph>
12.20He then gave the girl the letter. The girl read the verses out loud, then she revealed a smile and spoke in verse to the priest: [141]
12.20他隨後將信件交給了女孩。女孩大聲朗讀了詩句，然後對婆羅門露出微笑，並用詩句對他說道：[141]
12.21The councilor went before King Śuddhodana and told him what had happened: “I have seen, O King, a girl who would be suitable for the boy.”
12.21大臣來到淨飯王面前，把發生的事情告訴他說：「大王啊，我見到了一位女子，她很適合這位王子。」
The king asked, “Who does she belong to?”
國王問道：「她是誰的女兒？」
The councilor replied, “Your Majesty, she is the daughter of the Śākya Daṇḍapāṇi.”
參議官回答說：「陛下，她是釋迦杖把的女兒。」
King Śuddhodana thought to himself, “The boy is unparalleled and inclined toward virtue. Most girls have no qualities, yet they think of themselves very highly. I will have some pleasing items made and let the boy distribute them to all the girls. I will choose for the prince whichever girl his eyes linger upon.”
淨飯王心想：「這個王子無與倫比，並且傾向於德行。大多數女子沒有什麼品質，卻自以為是。我要製作一些令人喜悅的物品，讓王子把它們分配給所有的女子。我將選擇王子目光停留的那個女子為王妃。」
12.22King Śuddhodana did indeed prepare some pleasing items made of gold, silver, and various jewels. Once the preparations were completed, he had the bell sounded in the city of Kapilavastu and announced the following decree: “In seven days the prince will give a public showing. He will give pleasing goods to the girls, so all the girls should gather together in the assembly hall at that time.”
12.22淨飯王確實準備了由黃金、白銀和各種寶石製成的悅意之物。準備完成後，他讓人在迦毘羅衛城敲響了鐘聲，並宣佈了以下詔令：「七天後王子將舉辦公開展示。他將把悅意之物贈予各位女子，所以所有女子應當在那時聚集在集會堂裡。」
Monks, after seven days had passed, the Bodhisattva went to the assembly hall [F.73.b] and took his seat on a splendid throne. King Śuddhodana had put some spies in place and ordered them, “Report to me if the boy’s eyes linger upon any particular girl!” [142]
比丘們，七天過後，菩薩前往集會大廳，坐上了一個華麗的寶座。淨飯王預先安排了一些間諜，並命令他們說：「如果這個王子的眼睛在某個女子身上停留，你們就要向我報告！」
12.23Monks, then the girls in the city of Kapilavastu, as many as there were, all came to the assembly hall where the Bodhisattva was seated in order to see him and lay claim to the gifts being offered.
12.23比丘們，迦毘羅衛城中所有的女子都來到集會堂，菩薩坐在那裡，她們想要看見菩薩並領取所施捨的禮物。
Monks, then the Bodhisattva gave the pleasing items to the girls according to the order of their arrival. The girls, however, could not bear the Bodhisattva’s splendor and brilliance and, as soon as they received the gifts, they quickly departed.
比丘們，菩薩隨著女子們到來的順序將這些令人喜悅的物品送給了她們。然而，那些女子們無法承受菩薩的光彩和智慧的璀璨光輝，所以她們一旦接受了禮物，就迅速離開了。
12.24Then the daughter of Daṇḍapāṇi Śākya, the Śākya girl named Gopā, surrounded and escorted by an entourage of female servants, came into the assembly hall where the Bodhisattva was seated. She approached the Bodhisattva and stood to one side, staring at him with unblinking eyes.
12.24那時，釋迦杖把的女兒、釋迦族的女子瞿波，由眾多女僕簇擁護送，進入了菩薩所坐的集會堂。她走近菩薩，站到一旁，用不眨眼的目光凝視著他。
When the Bodhisattva had finished distributing all the gifts, she went up to him and, with a smile on her face, said to him, “O Prince, you pay no attention to me. Have I done anything inappropriate toward you?”
菩薩分配完所有的禮物後，瞿波走上前去，臉帶微笑對他說：「王子啊，你沒有注意到我。我是不是對你做了什麼不恰當的事？」
The prince responded, “I am not ignoring you. But you certainly have come very late.” He then took off his ring, which was worth several hundreds of thousands of silver coins, and gave it to her.
王子回答說：「我並非忽視妳，只是妳來得實在太晚了。」他隨後脫下自己的戒指，那枚戒指價值數十萬銀幣，並將它贈予她。
“Am I, Prince, worthy of this?” she asked.
「王子，我值得得到這些嗎？」她問道。
The prince replied, “Here, take all these other ornaments of mine as well.”
王子回答說：「那麼，你也把我其他的裝飾品都拿去吧。」
Then the girl said, “It is not right to strip the prince of his adornments. Rather we should adorn the prince.” And then she left.
那女子說道：「不應該把王子的裝飾品脫下來。反而應該裝飾王子。」然後她就離開了。
12.25The people who were positioned as spies came before King Śuddhodana and reported the event, saying, “O King, the boy’s eyes lingered upon the daughter of Daṇḍapāṇi Śākya, the Śākya girl named Gopā, and there was a brief conversation between them.” [F.74.a] [143]
12.25那些被安排作為密探的人來到淨飯王面前，報告了這件事，說：「大王，這位王子的目光停留在釋迦杖把的女兒、釋迦族姑娘瞿波身上，他們之間有過短暫的交談。」
When King Śuddhodana heard this, he sent the councilor-priest before Daṇḍapāṇi Śākya with the request, “May your daughter be given to my son!”
淨飯王聽到這個消息後，派遣議政婆羅門前往杖把釋迦那裡，請求說：「願將你的女兒嫁給我的兒子！」
Daṇḍapāṇi replied, “The noble boy has grown up in the palace in ease and comfort. Yet our family rule is such that a girl can only be granted to someone who is skilled in the arts, and not to a man who lacks these skills. The prince is not skilled in the arts since he does not know the maneuvers of swordsmanship, archery, combat, or wrestling. How can I give away my daughter to someone who lacks such skills?”
杖把回答說：「這位高貴的王子在宮殿裡養尊處優，長大成人。但是我們家族有規定，只有精通各種技藝的人才能娶我們的女兒，不懂技藝的人不行。王子不精通技藝，因為他不會劍術、射箭、格鬥或摔跤的功夫。我怎麼能把女兒嫁給一個缺乏這些技能的人呢？」
The king was informed of this reply and thought, “This makes two times that I have been opposed with such a commonsensical rule. When I said, ‘Why don’t the Śākya boys come to attend upon the boy?’ I was told, ‘Why should we attend upon an indolent?’ And now this.” The king sat and reflected thus.
淨飯王聽到這個回覆，心想：「這已經是第二次被這樣合情合理的規則所阻擋了。當我說『為什麼不讓釋迦的男孩們來侍奉我的兒子呢？』時，被告知『為什麼要侍奉一個懶惰的人呢？』而現在又是這樣。」淨飯王坐著，陷入了這樣的沉思。
12.26The Bodhisattva heard the story as well. He went to King Śuddhodana and asked, “Your Majesty, what’s wrong? Why are you sitting here so depressed?”
12.26菩薩也聽到了這個故事。他來到淨飯王面前，問道：「大王，您怎麼了？為什麼坐在這裡這麼沮喪？」
But the king just responded, “O child, enough with your questioning!”
但國王只是回應說：「孩子啊，別再問了！」
But the prince insisted, “Your Majesty, it is absolutely essential that you tell me!” He asked King Śuddhodana three times, until finally the king told the Bodhisattva what was wrong.
王子堅持說：「陛下，您一定要告訴我！」他向淨飯王請問了三次，最後淨飯王終於把煩惱告訴了菩薩。
The Bodhisattva then asked, “O King, is there anyone in this city who can compete with me in the arts?”
菩薩於是問道：「大王，這座城裡有人能和我在技藝上一較高下嗎？」
King Śuddhodana, with a smile on his face, asked the Bodhisattva in return, “My son, are you capable of demonstrating any athletic prowess?”
淨飯王面帶微笑，反過來問菩薩說：「我的兒子，你能夠展示任何運動技藝嗎？」
The prince responded, “I surely am, [144] Your Majesty. So please assemble everyone who is skilled in the arts! [F.74.b] Then I will demonstrate my skills before them.”
王子回答說：「我確實可以，陛下。請您聚集所有擅長藝術的人！那麼我就會在他們面前展示我的技藝。」
King Śuddhodana then asked for the bell to be sounded in the city of Kapilavastu and announced, “In seven days the prince will demonstrate his prowess in the arts. Thus everyone skilled in the arts is to assemble then!”
淨飯王隨後命人在迦毘羅衛城敲響鐘聲，宣佈說：「七天之後，王子將展示他的藝藝超群之處。因此所有精通藝藝的人都要在那時集合！」
12.27When seven days had passed, a group of Śākya boys five hundred strong assembled. The daughter of Daṇḍapāṇi Śākya, the Śākya girl named Gopā, was put forward as a trophy for the victor, and a pledge was sworn: “Whoever here is victorious in swordsmanship, archery, combat, and wrestling shall have her.”
12.27七天過後，五百名釋迦王子聚集在一起。釋迦杖把的女兒，名叫瞿波的釋迦女子被立為勝者的獎賞，並發下誓言：「在此眾人中，無論誰在劍術、射箭、搏鬥和摔跤中獲勝，就可以娶她。」
Ahead of everyone else, the boy Devadatta arrived from the city. He saw that a large white elephant was being brought to the city for the Bodhisattva to ride. Intoxicated with jealousy, and drunk with pride about his Śākya family line as well as his own strength, he grabbed hold of the elephant by its trunk with his left hand and killed it with his right hand in a single stroke.
王子提婆達多先於眾人從城中到來。他看見一頭大白象被帶進城，準備供菩薩乘騎。他被嫉妒所迷醉，又因自己的釋迦族血統和力量而自恃驕傲，用左手抓住象的鼻子，用右手一擊就殺死了它。
Right then the boy Sundarananda arrived. Seeing that an elephant had been killed at the city gate, he asked, “Who killed it?”
此時，孫陀羅難陀王子來到了。看到城門處有一隻象被殺死了，他問道：「誰殺死了它？」
The crowd told him, “It was Devadatta.”
眾人告訴他：「是提婆達多殺的。」
Sundarananda said, “That was not right of Devadatta.” Grabbing hold of the elephant by the tail, he dragged it outside the city gate.
孫陀羅難陀說：「提婆達多這樣做是不對的。」他抓住象的尾巴，把它拖出了城門外。
12.28Later the Bodhisattva arrived riding a chariot and noticed the dead elephant. When he inquired who had killed the animal, he was told that it was Devadatta. The Bodhisattva said, “That was not good of Devadatta. [145] Who dragged the elephant outside the city gate?”
12.28後來菩薩乘著車駕來到這裡，看到了死去的象。他問是誰殺死了這隻象，有人告訴他是提婆達多。菩薩說：「提婆達多這樣做不好。那麼是誰把象拖到城門外去的呢？」
When he was then told that it was Sundarananda who had done so, he answered, “It was good that Sundarananda carried it out, but this animal has a huge body. When it decays, the entire city will fill with a horrible stench.” Then, while still on his chariot, [F.75.a] the prince extended one foot to the ground, and with his big toe he took hold of the elephant and hurled it a mile outside the city, over seven walls and seven moats. A deep pit formed where the elephant landed. Today this is aptly called Elephant Gorge.
當有人告訴他是孫陀羅難陀做的時，他回答說：「孫陀羅難陀能夠處理它，這是很好的。但這隻象的身體很大。當它腐爛時，整個城市都會充滿可怕的惡臭。」於是，王子仍坐在車上，伸出一隻腳踏到地面，用他的大腳趾抓住象，把它甩出城外一英里遠，越過七堵牆和七條護城河。象著陸的地方形成了一個深坑。今天這個地方恰當地被稱為象谷。
12.29Then hundreds of thousands of gods and humans let out hundreds of thousands of cries of amazement and waved their banners. From the sky, gods called out these verses:
12.29那時成千上萬的天神和人類發出成千上萬的驚歎聲，揮舞著他們的旗幟。從天空中，天神們誦出了這些偈頌：
12.31Then five hundred Śākya boys emerged from the city and arrived at the place where they were to demonstrate their abilities in the arts. King Śuddhodana, the Śākya elders, and a big crowd also arrived there, eager to compare the differences in artistic skill between the Bodhisattva and the other Śākya boys.
12.31於是五百位釋迦族的男孩從城裡出來，來到了他們要展示藝術才能的地方。淨飯王、釋迦族的長老和大批群眾也來到了那裡，急切地想要比較菩薩和其他釋迦族男孩之間的藝術技能有什麼差異。
First those Śākya boys who were skilled in the rules of writing competed with the Bodhisattva in the art of scripts. The teacher Viśvāmitra was appointed judge by the Śākyas, and he announced, “You are to determine who among these [146] boys is superior, whether in penmanship or in the knowledge of scripts.”
首先，那些通曉書寫規則的釋迦族少年們與菩薩在書法藝術上進行比賽。師父毘濕婆蜜多羅被釋迦族任命為評判，他宣佈說：「你們要判斷這些少年中誰更優秀，無論是在筆法還是在書寫智慧的知識上。」
12.32Then, because the teacher Viśvāmitra had witnessed firsthand the Bodhisattva’s knowledge of scripts, he smiled and said these verses:
12.32然後，因為師父毘濕婆蜜多羅親眼見證了菩薩對書法的智慧，他微笑著說出了這些偈頌：
12.34The Śākyas said, “It may indeed be that this boy is superior in knowledge of scripts, but he should also be tested and distinguish himself in knowledge of mathematics.” So the greatest mathematician among the Śākyas, a man called Arjuna, an adept in knowledge of calculation, was appointed judge and told, “You are to determine who among the boys here is superior in knowledge of numbers.”
12.34釋迦族人說：「這個男孩在文字智慧方面確實可能很優秀，但他也應該在數學智慧方面接受考驗，以展示他的能力。」因此，釋迦族中最偉大的數學家，一位名叫阿周那的人，精通計算智慧，被委任為評判官，並被告知：「你要判定這些男孩中誰在數字智慧方面最優秀。」
First the Bodhisattva proposed a mathematical problem. One of the Śākya boys tried to calculate it, but he could not solve it. Next another Śākya boy, then two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred—up to five hundred of them—together tried to calculate the problem, but they could not solve it.
首先菩薩提出了一道數學問題。其中一個釋迦族男孩試著計算它，但他無法解答。接著另一個釋迦族男孩，然後是兩個、三個、四個、五個、十個、二十個、三十個、四十個、五十個、一百個——直到五百個男孩們一起試著計算這個問題，但他們都無法解答。
12.35Next the Bodhisattva said, “Now you propose a mathematical problem, and I will calculate it.” One of the Śākya boys proposed a mathematical problem to the Bodhisattva, but the boy could not confound the Bodhisattva’s calculations. Next two of the Śākya boys, then three, four, five, ten, twenty, thirty, forty, fifty—up to five hundred of them—together proposed a mathematical problem, but they could not confound the Bodhisattva’s calculations.
12.35菩薩接著說：「現在你們出一道數學問題，我來計算。」一位釋迦族的男孩向菩薩出了一道數學問題，但這個男孩無法難倒菩薩的計算。接著兩位釋迦族的男孩、然後三位、四位、五位、十位、二十位、三十位、四十位、五十位—直到五百位—一起出數學問題，但他們都無法難倒菩薩的計算。
Finally the Bodhisattva said, “Enough with this dispute! All of you should convene and propose a mathematical problem for me. Then I will calculate it.” Accordingly five hundred Śākya boys [147] in unison proposed an unprecedented problem, and still the Bodhisattva calculated it without any consternation. In this way all the Śākya boys met their match while the Bodhisattva remained undefeated. [F.76.a]
最後菩薩說：「夠了，不必再爭了！你們全部集合起來，為我提出一個數學問題吧。那樣我就來為你們計算。」於是五百位釋迦族的男孩一起提出了一個前所未有的問題，菩薩仍然毫不慌張地計算出了答案。就這樣，所有釋迦族的男孩都遇到了對手，而菩薩始終保持不敗。
12.36The great mathematician Arjuna was amazed and said these verses:
12.36偉大的數學家阿周那感到驚訝，說了這些偈頌：
12.38The whole Śākya assembly was shocked and amazed, and they all said in unison, “O Prince Sarvārthasiddha, you have won, you have won!” All of them stood up from their seats, and with palms joined paid homage to the Bodhisattva.
12.38整個釋迦族的集會都被震撼和驚訝所淹沒，他們齊聲說道：「一切義成太子啊，你勝利了，你勝利了！」他們都從座位上站起來，合掌向菩薩頂禮。
Then they addressed King Śuddhodana: “Great King, you are so fortunate to have a son whose eloquent self-confidence is so swift, nimble, subtle, and potent in the face of questions.”
他們對淨飯王說：「大王，您是多麼幸運啊，有一個兒子，他的雄辯和自信是如此迅捷、靈活、微妙而有力，能夠面對各種問題。」
King Śuddhodana then said to the Bodhisattva, “Son, can you match the ways of calculation with the great mathematician Arjuna, an expert in the knowledge of numbers?”
淨飯王隨後對菩薩說：「兒子啊，你能否與擅長數字智慧的大數學家阿周那相比較在計算之道上的能力？」
“I can, Your Majesty,” responded the Bodhisattva.
「我能夠的，陛下。」菩薩回答道。
“Then calculate away!” commanded the king.
「那就算吧！」國王下令道。
12.39The great mathematician Arjuna then asked the Bodhisattva, “Child, do you know how to calculate the number called ten million to the hundredth power?”
12.39大數學家阿周那隨即問菩薩說：「孩子，你懂得如何計算稱為一千萬的百次方的數字嗎？」
“Yes, I do,” said the Bodhisattva.
「我知道，」菩薩說。
“How then,” asked Arjuna, “should one commence that calculation?”
阿周那問道：「那麼，應當如何開始進行這個計算呢？」
The Bodhisattva replied, “One hundred times ten million is called a billion (ayuta). One hundred times one billion is called one hundred billion (niyuta). One hundred times one hundred billion is called one quadrillion (kañkara). One hundred quadrillions is called one sextillion (vivara). One hundred sextillions is called a nonillion (akṣobhya). One hundred nonillions is called [148] a vivāha. One hundred vivāhas is called an utsañga. One hundred utsañgas is called a bahula. One hundred bahulas is called a nāgabala. One hundred nāgabalas is called a tiṭilambha. [F.76.b] One hundred tiṭilambhas is called a vyavasthānaprajñapti. One hundred vyavasthānaprajñaptis is called a hetuhila. One hundred hetuhilas is called a karaphū. One hundred karaphūs is called a hetvindriya. One hundred hetvindriyas is called a samāptalambha. One hundred samāptalambhas is called a gaṇanāgati. One hundred gaṇanāgatis is called a niravadya. One hundred niravadyas is called a mudrābala. One hundred mudrābalas is called a sarvabala. One hundred sarvabalas is called a visaṃjñāgati. One hundred visaṃjñāgatis is called a sarvasaṃjña. One hundred sarvasaṃjñas is called a vibhūtaṃgamā. One hundred vibhūtaṃgamās is called a tallakṣaṇa.
菩薩回答說：「一百倍的千萬叫做十億（阿由多）。一百倍的十億叫做一千億（尼由他）。一百倍的一千億叫做一兆（乾闥婆）。一百倍的一兆叫做一百兆（毘婆羅）。一百倍的一百兆叫做一千兆（阿叱毘耶）。一百倍的一千兆叫做毘婆訶。一百倍的毘婆訶叫做嗢刹娜。一百倍的嗢刹娜叫做婆呼羅。一百倍的婆呼羅叫做那伽跋羅。一百倍的那伽跋羅叫做迭履藍婆。一百倍的迭履藍婆叫做安立智慧數。一百倍的安立智慧數叫做賀土希羅。一百倍的賀土希羅叫做羯羅浮。一百倍的羯羅浮叫做賀土毘梨耶。一百倍的賀土毘梨耶叫做薩麼跋多藍婆。一百倍的薩麼跋多藍婆叫做計那那跋底。一百倍的計那那跋底叫做尼羅跋地耶。一百倍的尼羅跋地耶叫做目怛羅跋羅。一百倍的目怛羅跋羅叫做薩婆跋羅。一百倍的薩婆跋羅叫做毘三祇那跋底。一百倍的毘三祇那跋底叫做薩婆三祇那。一百倍的薩婆三祇那叫做毘不多迦麼。一百倍的毘不多迦麼叫做娑羅刹那。」
12.40“If one uses tallakṣaṇa as the basic unit of calculation, it is feasible to calculate the size of Mount Meru, the king of mountains. Beyond that is the number called dhvajāgravatī. If one uses dhvajāgravatī as the basic unit of calculation, it is possible to solve the calculation for all the grains of sand in the river Ganges. Beyond that is the number called dhvajāgraniśāmaṇī. Next is the number called vāhanaprajñapti. Then comes the number called iṅgā. Beyond that is the number called kuruṭu. Then comes the number called kuruṭāvi. Then comes the number called sarvanikṣepā. With this count serving as the basic unit of calculation, it is possible to calculate the number of grains of sand in ten Ganges rivers. Beyond that is the number called agrasārā. With this figure as the basic unit of calculation, it is possible to solve the calculation equal to the number of grains of sand in one billion Ganges rivers.
12.40「若以娑羅刹那為基本計算單位，就能計算出山中之王須彌山的大小。超越這個數之外，有一個稱為提婆那羯底的數。若以提婆那羯底為基本計算單位，就能解決恆河所有沙粒的計算。超越那個數之外，有一個稱為提婆那羯羅尼沙麼尼的數。接下來是稱為婆訶那般若跛底的數。然後是稱為因迦的數。超越那個數之外，有一個稱為俱隸途的數。然後是稱為俱隸途阿毘的數。然後是稱為薩婆尼乾捨跋的數。以這個計數作為基本計算單位，就能計算出十條恆河中沙粒數量的計算。超越那個數之外，有一個稱為阿伽娑羅的數。以這個數作為基本計算單位，就能解決相當於十億條恆河沙粒數量的計算。」
“Finally comes the number called application to the smallest particles (paramāṇurajaḥpraveśānugata). With the exception of a thus-gone one, a bodhisattva who dwells at the sublime seat of awakening, or a bodhisattva who is about to be initiated into all Dharmas, there is no other being [149] who understands this number, with the exception of me and perhaps one like me, namely a bodhisattva in his final existence who has departed from the household.” [F.77.a]
「最後還有一個數字，叫做極微粒應用數（極微塵剎應用數）。除了如來、住在菩提座上的菩薩，以及即將被傳授一切法的菩薩之外，沒有其他眾生能夠理解這個數字，除了我和也許像我這樣的菩薩，也就是已經出家、處於最後一世的菩薩。」
12.41Then Arjuna asked, “Child, how would you enumerate the number application to the smallest particles?”
12.41阿周那問道：「孩子啊，你該如何列舉應用到極微的數目呢？」
The Bodhisattva answered, “Seven of the smallest particles is one small particle. Seven small particles is one water particle. Seven water particles is one airborne dust particle. Seven airborne dust particles is one dust particle on a hare. Seven dust particles on a hare is one dust particle on a sheep. Seven dust particles on a sheep is one dust particle on a cow. Seven dust particles on a cow is one louse egg. Seven lice eggs is one mustard seed. Seven mustard seeds is one barley grain. Seven barley grains is one finger joint. Twelve finger joints is one thumb tip to one index fingertip. Two measures of one thumb tip to one index fingertip is one cubit. Four cubits is one bow. One thousand bows is considered one earshot in Magadha. Four times shouting-distance is one league. Who among you knows the total number of smallest particles in a league?”
菩薩回答說：「七個極微是一個小極微。七個小極微是一個水塵。七個水塵是一個空塵。七個空塵是一個兔毛塵。七個兔毛塵是一個羊毛塵。七個羊毛塵是一個牛毛塵。七個牛毛塵是一個虱卵。七個虱卵是一粒芥子。七粒芥子是一粒大麥。七粒大麥是一個手指節。十二個手指節是一個從拇指尖到食指尖的距離。兩個從拇指尖到食指尖的距離是一肘。四肘是一弓。一千弓在摩揭陀國被認為是一個可聞距離。四倍的喊話距離是一由旬。你們當中誰知道一由旬中極微的總數呢？」
12.42“Well,” said Arjuna. “I am uncertain about this. So, child, how much more so will the others, who are of weaker intellect, be confused? Child, please explain how many of the smallest particles make up a league.”
12.42「好的，」阿周那說，「我對此還是不確定。那麼，孩子，那些智力更薄弱的人會更加困惑，這是何等情況呢？孩子，請解釋一下一由旬中有多少極微。」
The Bodhisattva explained, “A league contains 100 billion nonillions, 30 quintillions, 60 billion, 320 million, 512 thousand smallest particles. Such is the sum of smallest particles in a league. There are seven thousand leagues here in Jambudvīpa, eight thousand leagues in the western continent of Godānīya, nine thousand leagues in the eastern continent of Videha, and ten thousand leagues in the northern continent of Kuru.
菩薩解釋道：「一由旬中包含一百億兆兆兆兆兆個、三十京個、六十億個、三百二十萬個、五十一萬二千個極微塵。這就是一由旬中極微塵的總數。贍部洲有七千由旬，西方牛貨洲有八千由旬，東方毗提訶洲有九千由旬，北方俱盧洲有一萬由旬。」
“Moreover, there are one billion worlds of four continents, such as this world, and one billion oceans. [F.77.b] [150] There are also one billion surrounding mountain ranges and one billion outer ranges. Likewise there are one billion Mount Merus, the kings of mountains.
「而且，有十億個像這個世界一樣的四大洲世界，以及十億個大洋。還有十億個周圍的山脈和十億個外圍的山脈。同樣地，有十億個須彌山，山中之王。」
“There are one billion god realms belonging to the Four Great Kings. There are one billion Heavens of the Thirty-Three, one billion Heavens Free from Strife, one billion Heavens of Joy, one billion Heavens of Delighting in Emanations, and one billion Heavens of Making Use of Others’ Emanations.
「有十億四大天王天，有十億忉利天，有十億兜率天，有十億喜天，有十億樂變化天，有十億他化自在天。
12.43“There are also one billion Brahma Realms, one billion realms of the High Priests of Brahmā, one billion realms of Brahmā’s Entourage, one billion realms of Great Brahmā , one billion realms of Limited Light, one billion realms of Limitless Light, one billion realms of the Luminous Heaven, one billion realms of the Heaven of Limited Virtue, one billion realms of the Heaven of Limitless Virtue, one billion realms of the Heaven of Perfected Virtue, one billion realms of the Cloudless Heaven, one billion realms of the Heaven of Increased Merit, one billion realms of the Heaven of Great Fruition, one billion realms of the Heaven of Concept-Free Beings, one billion realms of the Unlofty Heaven, one billion realms of the Heaven of No Hardship, one billion realms of the Sublime Heaven, one billion realms of the Gorgeous Heaven, and one billion realms of the Gods of the Highest Heaven. All of this is called a great trichiliocosm .
12.43「又有十億梵天，十億梵眾天，十億梵輔天，十億大梵天，十億少光天，十億無量光天，十億光音天，十億少淨天，十億無量淨天，十億無想天，十億無雲天，十億福生天，十億廣果天，十億無想天，十億無煩天，十億無熱天，十億善現天，十億妙喜天，十億最高天。如此總稱為一個大千世界。」
12.44“In width and breadth, each world system contains leagues measuring in the hundreds, thousands, ten millions, billions, hundred billions, and so on, all the way up to the measure of an agrasārā. There is also a corresponding measure of the smallest particles. The number of these particles can indeed be calculated but, since it is unfathomable, it is called incalculable. A number of smallest particles even more incalculable than that are those contained in a great trichiliocosm.”
12.44「每個世界系統的寬度和廣度都包含有百由旬、千由旬、千萬由旬、億由旬、百億由旬等，一直延伸到阿伽娑羅的度量。還有相應的最小微粒的度量。這些微粒的數量確實可以計算，但由於其難以測量，所以被稱為不可計數。包含在大千世界中的最小微粒數量更是無法計算的。」
When the Bodhisattva demonstrated this display of calculation, the great mathematician Arjuna and the entire assembly of Śākyas were surprised and delighted, and they felt great appreciation and joy. They each kept just a single garment for themselves and offered the remaining garments and jewelry to the Bodhisattva. [F.78.a] [151]
當菩薩展現這種計算的神妙表演時，偉大的數學家阿周那和整個釋迦族的大眾都感到驚訝和喜悅，他們心中充滿了深深的讚歎和歡樂。他們每個人都為自己保留了一件衣服，而將其餘的衣服和珠寶獻給菩薩。
12.45Then the great mathematician Arjuna uttered the following verses:
12.45然後大數學家阿周那說出以下的偈頌：
12.47When he said this, hundreds of thousands of gods and humans let out hundreds of thousands of exclamations of shock and cries of joy. From the center of the sky, gods called out the following verse:
12.47當他這樣說的時候，數百萬的天神和人類發出了數百萬聲的驚呼和喜悅的叫喊。從天空的中央，天神唱誦了以下的偈頌：
12.48Monks, in this way all the Śākya youths were defeated and the Bodhisattva alone stood out. As the day progressed, the Bodhisattva also excelled in all aspects of leaping, swimming, and running. In the sky above, gods sang these verses:
12.48比丘們，就這樣，所有的釋迦青年都被打敗了，只有菩薩脫穎而出。隨著時間推進，菩薩在跳躍、游泳和奔跑等各個方面都表現出色。天空中的天神唱起了這些讚歌：
12.52With his performances, the Bodhisattva uniquely distinguished himself. The Śākyas then said, “The prince should also be tested in terms of his strength.”
12.52菩薩用他的表現獨步天下。釋迦族人就說：「王子也應該接受力量方面的考驗。」
At that time the Bodhisattva stood to one side while the five hundred Śākya youths wrestled among themselves. Then thirty-two Śākya youths stayed on to confront the Bodhisattva in wrestling. First Nanda and Ānanda approached the Bodhisattva to wrestle with him. But as soon as the Bodhisattva merely touched the two boys, they were unable to withstand the Bodhisattva’s power and brilliance, and they collapsed on the ground.
此時菩薩站在一旁，觀看五百位釋迦族少年互相角力。隨後有三十二位釋迦族少年留下來與菩薩對抗角力。首先難陀和阿難走近菩薩，要與他角力。但菩薩只要輕輕觸碰這兩位少年，他們就無法承受菩薩的力量和光輝，於是倒在地上。
12.53Next Devadatta vied with the Bodhisattva. He was a conceited and arrogant young man, who was bloated with pride about his strength and his relationship to the Śākya lineage. In the arena filled with spectators, Devadatta first made a round clockwise, and then he lunged at the Bodhisattva. The Bodhisattva, however, was calm and unhurried. He playfully seized Devadatta with his right hand, twirled him into a triple spin, and tossed him to the ground. All the while the Bodhisattva’s mind was full of love. He did not intend to hurt Devadatta, but only to break his pride. Therefore Devadatta was unharmed.
12.53接著提婆達多與菩薩較量。他是一個自負傲慢的年輕人，對自己的力量和釋迦族的血統充滿慢心。在聚滿觀眾的競技場中，提婆達多先繞場一圈以示禮敬，然後撲向菩薩。然而菩薩沉著冷靜，悠閒從容。他用右手輕鬆地抓住提婆達多，將他旋轉三圈，然後摔到地上。整個過程中菩薩的心裡充滿了慈。他無意傷害提婆達多，只是要打破他的慢心。因此提婆達多毫髮無損。
12.54Then the Bodhisattva said, “Enough of this quarrel. You should now all join up and confront me in wrestling.” [153] Exhilarated, they all assailed the Bodhisattva. However, as soon as the Bodhisattva touched them, they were unable to withstand his splendor, brilliance, physical strength, and stamina. Merely by his touch, they fell to the ground. Then hundreds of thousands of gods and humans let out hundreds of thousands of exclamations of shock and cries of joy. The gods in the sky showered down a rain of flowers and called out these verses: [F.79.a]
12.54菩薩於是說道：「夠了，別再爭執。你們現在應該一起來和我摔跤。」眾人興高采烈，一齊撲向菩薩。但只要菩薩一接觸他們，他們就無法承受菩薩的光輝、璀璨、體力和耐力。僅僅被菩薩一碰，他們就倒在了地上。此時，數百萬的天人和人類發出了數百萬聲驚嘆和歡呼。天空中的天神灑下花雨，並誦出了這些偈頌：
12.58In this way the Bodhisattva, fighting alone, was the winner. Then Daṇḍapāṇi said to the Śākya youths, “This has now been tested and witnessed. Next let him demonstrate his skill in archery.”
12.58菩薩就這樣獨自一人戰鬥，最終獲得了勝利。之後杖把對釋迦青年說：「這已經被檢驗和見證了。接下來讓他展示他的射箭技術吧。」
First Ānanda placed an iron drum [154] twice shouting-distance away as his target. Next Devadatta placed an iron drum four times shouting-distance away as his target. Then Sundarananda placed an iron drum six times shouting-distance away as his target. Daṇḍapāṇi placed an iron drum eight times shouting-distance away as his target. Finally the Bodhisattva placed an iron drum ten times shouting-distance away as his target. Behind the drum he set up seven palm trees, and beyond that he set up an iron image of a wild boar.
首先阿難將一面鐵鼓放在距離兩倍呼喊距離遠的地方作為靶子。其次提婆達多將一面鐵鼓放在距離四倍呼喊距離遠的地方作為靶子。然後孫陀羅難陀將一面鐵鼓放在距離六倍呼喊距離遠的地方作為靶子。杖把將一面鐵鼓放在距離八倍呼喊距離遠的地方作為靶子。最後菩薩將一面鐵鼓放在距離十倍呼喊距離遠的地方作為靶子。在鐵鼓後面，他豎立了七棵棕櫚樹，在那之外，他豎立了一尊野豬的鐵像。
12.59Ānanda struck his drum target twice shouting-distance away, but he could not shoot any farther. Devadatta struck the drum target four times shouting-distance away, but he also could not shoot any farther. Then Sundarananda struck the drum target six times shouting-distance away, but he was also unable to shoot any farther. Daṇḍapāṇi struck the drum target eight times shouting-distance away [F.79.b] and pierced it, but he also could not shoot any farther than that.
12.59阿難射中了距離兩個喊聲距離外的鐵鼓靶子，但他無法射得更遠。提婆達多射中了距離四個喊聲距離外的鐵鼓靶子，但他也無法射得更遠。接著孫陀羅難陀射中了距離六個喊聲距離外的鐵鼓靶子，但他也無法射得更遠。杖把射中了距離八個喊聲距離外的鐵鼓靶子並穿透了它，但他也無法射得比那更遠的距離。
12.60However, whichever bow the Bodhisattva drew, the string snapped or the bow broke. So the Bodhisattva asked, “King, is there any other bow here in the city that I can string or that can withstand my physical strength?”
12.60然而，菩薩拉起任何弓，弓弦都會斷裂或弓會破損。所以菩薩問道：「大王，城裡還有其他的弓嗎，是我能夠拉動或者能夠承受我的力量的？」
“Yes, my son, there is.” replied the king.
「有的，我的孩子。」國王回答道。
“Where is it?” asked the boy.
「它在哪裡？」男孩問道。
“Son,” the king answered, “your grandfather was called Siṃhahanu. He had a bow that is now being honored in the temple with incense and flower garlands. No one since him has been able to string the bow, let alone draw it.”
「孩子，」國王回答，「你的祖父名叫獅子頰。他有一張弓，現在在寺院中被人們用香和花環供奉著。自他以後，沒有人能夠拉動這張弓，更不用說拉開它了。」
The Bodhisattva said, “Your Majesty, may the bow be brought here! I would like to test it.”
菩薩說：「大王，請把弓拿來！我想試試看。」
12.61When the bow was brought to the assembly, all the Śākya youths tried pulling the bow with all their strength, but they were unable to string it, let alone draw it. Then the bow was placed before the Śākya Daṇḍapāṇi, who mustered all his bodily strength and endurance and tried to string the bow, but could not. Finally the bow was placed before the Bodhisattva. [155] He picked it up and, sitting on his seat in the cross-legged position, he held it with his left hand and strung it with a single fingertip of his right hand.
12.61弓被帶到集會處，所有釋迦族的年輕人都用盡全力試圖拉弦，但他們無法張弦，更不用說拉開弓了。然後弓被放在釋迦族的杖把面前，他集中所有的身體力量和耐力試圖張弦，但也失敗了。最後弓被放在菩薩面前。他拿起弓，坐在自己的座位上採用跏趺坐的姿勢，用左手持弓，用右手的一根手指尖就將弓張開了。
While he was stringing the bow, a sound resonated throughout the entire city of Kapilavastu. All the townspeople became agitated and asked one another where the sound came from. Some said, “The sound is surely from Prince Sarvārthasiddha, who has strung his grandfather’s bow.” Then hundreds of thousands of gods and humans let out hundreds of thousands of exclamations of shock and cries of joy. The gods in the sky then addressed this verse to King Śuddhodana and to the masses:
當他正在張弓時，一陣聲音在迦毘羅衛城的整個地方都響徹起來。城裡所有的百姓都變得震動不安，互相詢問聲音是從何處傳來的。有人說：「這聲音肯定是來自一切義成太子，他已經張開了他祖父的弓。」於是成千上萬的天神和人類發出了成千上萬聲驚呼和歡喜的叫聲。天上的天神便向淨飯王和眾人說出了這首偈頌：
12.63Monks, the Bodhisattva now picked up an arrow, drew the bow, and released the arrow. His shot was so powerful that the arrow went right through the targets set up by Ānanda, Devadatta, Sundarananda, and Daṇḍapāṇi. The arrow then cleaved his own iron drum target, which was ten times shouting-distance away, then pierced the seven palm trees and the iron image of a boar before it finally entered the ground and disappeared. There, in the area where the arrow pierced the ground and vanished, a crater formed, which still to this day is called Arrow Crater.
12.63比丘們，菩薩此時拿起一支箭，拉開弓，射出了箭。他的箭力強勁無比，穿過了阿難、提婆達多、孫陀羅難陀和杖把設置的所有靶子。箭矢隨後劈開了他自己的鐵製靶子，那靶子距離十倍的喊叫距離遠，然後箭穿過七棵棕櫚樹和一個鐵製野豬像，最後射入地面並消失了。在箭射入地面消失的地方，形成了一個坑洞，這個坑洞至今仍被稱為箭坑。
Then hundreds of thousands of gods and humans let out hundreds of thousands of exclamations of surprise and cries of joy. The entire assembly of Śākyas was shocked and astonished. They said, “How amazing! [156] He has such expertise in the arts, without even having trained.”
於是，成千上萬的天人和人類發出成千上萬的驚嘆聲和歡喜聲。整個釋迦族的集會都為之震驚和驚愕。他們說：「多麼驚人啊！他竟然具有如此高超的技藝，卻根本沒有經過訓練。」
12.64The gods in the sky then called out to King Śuddhodana and the masses, “O people, why be so amazed? Do you know what’s amazing?
12.64天上的天人呼喚淨飯王和眾人說："各位人類，你們何必如此驚訝呢？你們知道什麼才是真正令人驚嘆的嗎？
Having spoken thus, the gods approached the Bodhisattva, strewing him with divine flowers.
諸天神於是向菩薩走近，用天界的花朵撒向他。
12.65In this way the Bodhisattva was superior in all the main aspects of the mundane arts, as well as in all practices beyond the reach of gods and humans. He was superior in leaping, and likewise in writing, finger counting, computation, arithmetic, wrestling, archery, running, rowing, swimming, elephant mounting, horsemanship, carriage driving, bow-and-arrow skills, [F.80.b] balance and strength, heroics, gymnastics, elephant driving, lassoing, rising, advancing, retreating, gripping with the hand, gripping using the foot, gripping using the top of the head, cutting, cleaving, breaking, rubbing, target shooting without causing injury, target shooting at vital points, target shooting through only hearing the target, striking hard, playing dice, poetry composition, prose composition, painting, drama, dramatic action, tactical analysis, attending the sacred fire, playing the lute, playing other musical instruments, dancing, singing, chanting, storytelling, comedy, dancing to music, dramatic dancing, mimicry, garland stringing, cooling with a fan, dying precious gems, dying clothes, creating optical illusions, dream analysis, bird sounds, analysis of women, analysis of men, analysis of horses, analysis of elephants, analysis of cattle, analysis of goats, analysis of sheep, analysis of dogs, ritual science and its related lexicon, revealed scripture, ancient stories, history, the Vedas, grammar, etymologies, phonetics, metrics and composition, rules for conducting rituals, astrology, the Sāmkhya philosophical system, the Yoga philosophical system, ceremonies, the art of courtesans, the Vaiśeṣika philosophical system, economics, ethics, hydraulics, knowledge of demigods, knowledge of game animals, knowledge of bird sounds, logic, hydromechanics, beeswax crafts, sewing, wickerwork, leaf cutting, and perfume making. [F.81.a] [157]
12.65菩薩就這樣在世間各主要技藝上都超群出眾，也在超越天神和人類所能達到的所有修行上都遙遙領先。他在跳躍、書寫、手指計數、計算、算術、摔跤、射箭、奔跑、划船、游泳、騎象、騎馬、駕車、弓箭技巧、平衡與力量、英勇、體操、駕馭象隻、套索、起身、前進、後退、手部抓握、腳部抓握、頭頂抓握、切割、劈砍、破碎、摩擦、無傷目標射擊、要害射擊、聞聲射擊、猛烈打擊、骰子遊戲、詩歌創作、散文創作、繪畫、戲劇、戲劇表演、戰術分析、侍奉聖火、琵琶、其他樂器、舞蹈、唱歌、吟誦、說故事、喜劇、配樂舞蹈、戲劇舞蹈、模仿表演、花環編製、扇子涼風、寶石染色、衣服染色、製造幻象、夢境解析、鳥鳴、女性分析、男性分析、馬匹分析、象隻分析、牛隻分析、山羊分析、綿羊分析、狗隻分析、祭祀學及其相關詞彙、啟示經文、古代故事、歷史、吠陀、文法、詞源學、音韻學、韻律與創作、祭祀規則、占星術、數論派、瑜伽派、儀式、妓藝、勝論派、經濟學、戒德、水利工程、阿修羅知識、獵物知識、鳥鳴知識、邏輯、水力機械、蜂蠟工藝、縫紉、柳編工藝、葉片切割和製香等方面都遠超他人。
12.66When that became clear, the Śākya Daṇḍapāṇi decided to give away his daughter, the Śākya girl Gopā, to the Bodhisattva. King Śuddhodana also formally requested her hand in marriage for the Bodhisattva.
12.66當這事變得明確時，釋迦杖把決定要把他的女兒釋迦瞿波嫁給菩薩。淨飯王也正式為菩薩向她求親。
Then indeed, in order to conform to worldly conventions, the Bodhisattva dwelt among 84,000 women and showed himself to partake of the amorous games with pleasure. Among the 84,000 women, the Śākya girl Gopā was consecrated as the foremost wife. However, no matter who the Śākya girl Gopā encountered, whether it was her mother-in-law, her father-in-law, or any other member of the inner quarters, she did not cover her face. So people criticized her and spoke badly of her, saying, “A new wife is supposed to be covered, but this one is always exposed.”
菩薩為了順應世俗慣例，住在八萬四千位女性當中，表現出樂意參與愛戲娛樂。在這八萬四千位女性中，釋迦族女子瞿波被冊立為第一夫人。然而，無論釋迦族女子瞿波遇見誰，無論是她的婆婆、公公，還是內廷的任何其他成員，她都不蒙著臉。因此人們批評她，說她的壞話，說：「新娶進來的妻子應該蒙著臉，但這一位總是露著臉。」
12.67The Śākya girl Gopā heard this rumor, and in front of all the folk of the inner quarters, she said these verses:
12.67釋迦女子瞿波聽到了這個傳言，在內院所有人面前說出了這些偈頌：
12.79Monks, when King Śuddhodana heard these eloquent verses from the Śākya girl Gopā, he felt satisfied and happy, and he cheerfully rejoiced. He then offered her a pair of fine cotton fabrics that were set with many different types of jewels, a pearl necklace worth a hundred billion silver coins, and a garland of gold set with red pearls. The king then offered this sentiment:
12.79比丘們，淨飯王聽到釋迦女瞿波這些雄辯的偈頌，心裡感到滿足和快樂，歡喜地高興起來。他隨後奉獻給她一對細棉布料，上面裝飾著許多不同類型的寶石，一條價值一百億銀幣的珍珠項鍊，以及一條鑲嵌紅珍珠的黃金花環。國王然後表達了這樣的想法：
12.81This concludes the twelfth chapter, on demonstrating skill in the arts. [B8] [F.82.a]
12.81（結尾）