The Long Discourses

(一) 第一分初大本經第一	1. The Great Legend¹
	Introduction
如是我聞：一時，佛在舍衛國、祇樹、花林窟。與大比丘眾，千二百五十人倶。	1. Thus I have heard:² One time, the Buddha was at the Flowering Grove Hut³ in Jeta’s Grove of Śrāvastī. He was accompanied by a great assembly of 1,250 monks.
時，諸比丘於乞食後集花林堂。各共議言：「諸賢比丘，唯無上尊為最奇特。神通遠達，威力弘大。乃知過去無數諸佛入於涅槃，斷諸結使，消滅戲論。」	2. It was then that the monks gathered in the Flowering Grove Hall⁴ after soliciting alms. They engaged in a discussion with each other: “Venerable monks, only the unsurpassed sage is so extraordinary! His miraculous powers are far-reaching, and his authority is tremendous. He has come to know the countless buddhas of the past who have entered nirvāṇa, broken the bonds, and eliminated idle speculation.”
「又，知彼佛劫數多少、名號、姓字、所生種族、其所飮食、壽命脩短、所更苦樂。」	3. “He also knows how many eons ago those buddhas lived as well as their names, surnames, the clans to which they were born, the meals they had, the length of their lives, and what suffering and happiness they experienced.”
「又，知彼佛有如是戒、有如是法、有如是慧、有如是解、有如是住。」	4. “He also knows that those buddhas possessed such precepts, such principles,⁵ such wisdom, such liberation, and such abodes.”
「云何，諸賢？如來為善別法性知如是事，為諸天來語乃知此事？」	5. “What do you think, gentlemen? Does the Tathāgata know this by discerning well the nature of things,⁶ or does he know these things because the gods come and tell him about them?”
爾時，世尊在閑靜處，天耳清淨聞諸比丘作如是議。即從座起，詣花林堂，就座而坐。	6. The Bhagavān was in a quiet place at the time and clearly overheard the monks having that discussion with his heavenly ear. He rose from his seat, went to the Flowering Grove Hall, prepared a seat, and sat down.
爾時，世尊知而故問謂：「諸比丘，汝等集此，何所語議？」時，諸比丘具以事答。	7. He knew the answer, but the Bhagavān still asked them, “Monks, what have you been discussing after gathering here?” The monks then related to him what it had been.
爾時，世尊告諸比丘：「善哉，善哉！汝等以平等信出家修道，諸所應行。凡有二業：一曰賢聖講法、二曰賢聖默然。汝等所論正應如是：『如來神通，威力弘大。盡知過去無數劫事。以能善解法性故知，亦以諸天來語故知。』」	8. The Bhagavān told the monks, “Good, good! With correct faith,⁷ you’ve left home to cultivate the path, and you practice as you should. All of you have two types of conduct: The first is noble discussion of the teaching, and the second is noble silence. This discussion of yours is as it should be: ‘The Tathāgata’s miraculous powers [are far-reaching,]⁸ and his authority is tremendous. He fully knows the events of countless eons in the past. He knows it because he understands well the nature of things and because the gods come and tell him.’”
佛時頌曰：	9. The Buddha then spoke in verse:
「比丘集法堂，講説賢聖論；如來處靜室天耳盡聞知。	“Monks gathered in the Dharma hall And held a noble discussion; In a quiet place, the Tathāgata Heard it all with his heavenly ear.
佛日光普照，分別法界義；亦知過去事三佛般泥洹。	The Buddha sun’s light shines everywhere As he discerns the Dharma realm’s meaning. He also knows the past events of The Completely Awakened and their nirvāṇa.
名號、姓、種族、受生分亦知；隨彼之處所，淨眼皆記之。	Their names, surnames, and families, The births they received, I know, too. The places where they had lived, I recall them with clear vision.
諸天大威力，容貌甚端嚴，亦來啓告我三佛般泥洹。	Those gods of great authority, Quite dignified in appearance, Also come and tell me about The Completely Awakened and their nirvāṇa.
記生名號姓，哀鸞音盡知；無上天人尊記於過去佛。」	Recounting their births, names, and surnames, Their kalaviṅka voices fully knew them.⁹ To the Unsurpassed Sage of Gods and Humans, They describe the buddhas of the past.”
	The Seven Buddhas
又，告諸比丘：「汝等欲聞如來識宿命智，知於過去諸佛因縁，不？我當説之。」	10. He again asked the monks, “Would you like to hear about the circumstances of past buddhas that the Tathāgata knows with the knowledge of past lives? I’ll tell you about them.”
時，諸比丘白言：「世尊，今正是時。」「願樂欲聞。」「善哉，世尊！」「以時講説，當奉行之。」	The monks said, “Bhagavān, now would be a good time for it.” “We’d be glad to hear it.” “Excellent, Bhagavān!” “If there’s time for a discourse, we’ll approve of it.”
佛告諸比丘：「諦聽！諦聽，善思念之！吾當為汝分別解説。」時，諸比丘受教而聽。	11. The Buddha told the monks, “Listen closely! Listen closely, and consider it well. I’ll discern and explain it for you.” The monks then accepted the teaching and listened.
佛告諸比丘：「過去九十一劫時，世有佛名毘婆尸，如來、至真，出現于世。復次，比丘，過去三十一劫，有佛名尸棄，如來、至真，出現於世。復次，比丘，即彼三十一劫中，有佛名毘舍婆，如來、至真，出現於世。復次，比丘，此賢劫中，有佛名拘樓孫，又名拘那含，又名迦葉。我今亦於賢劫中成最正覺。」	12. The Buddha told the monks, “Ninety-one eons ago, there was a buddha named Vipaśyin who was the Tathāgata, the Arhat, that arose in the world. Furthermore, monks, thirty-one eons ago, there was a buddha named Śikhin who was the Tathāgata, the Arhat, that arose in the world. Furthermore, monks, thirty-one eons ago, there was another buddha named Viśvabhū who was the Tathāgata, the Arhat, that arose in the world. Furthermore, monks, during this present eon of fortune, there was a buddha named Krakucchanda, another who was named Kanakamuni, and another who was named Kāśyapa. Now, I’ve also achieved the supreme and complete awakening during this present eon of fortune.”
佛時頌曰：	13. The Buddha then spoke in verse:
「過九十一劫，有毘婆尸佛；次三十一劫，有佛名尸棄；即於彼劫中，毘舍如來出。	“Ninety-one eons in the past, There was the Buddha Vipaśyin. Next, thirty-one eons ago, There was the Buddha named Śikhin. During that same eon, Tathāgata Viśvabhū arose.
今此賢劫中，無數那維歳。有四大仙人愍眾生故出：拘樓孫、那含、迦葉、釋迦文。	During the present eon of fortune, There’ve been countless millions of years. There were four great sages Who arose because of their pity for beings: Krakucchanda, Kanakamuni, Kāśyapa, and Śākyamuni.
	Their Life Spans
「汝等當知，毘婆尸佛時，人壽八萬歳。尸棄佛時，人壽七萬歳。毘舍婆佛時，人壽六萬歳。拘樓孫佛時，人壽四萬歳。拘那含佛時，人壽三萬歳。迦葉佛時，人壽二萬歳。我今出世，人壽百歳，少出多減。」	14. “You should know that during the time of Buddha Vipaśyin, people lived for 80,000 years. During the time of Buddha Śikhin, people lived for 70,000 years. During the time of Buddha Viśvabhū, people lived for 60,000 years. During the time of Buddha Krakucchanda, people lived for 40,000 years. During the time of Buddha Kanakamuni, people lived for 30,000 years. During the time of Buddha Kāśyapa, people lived for 20,000 years. In the present time that I’ve arisen in the world, few people live more than a hundred years, and many live for less.”¹⁰
佛時頌曰：	15. The Buddha then spoke in verse:
「毘婆尸時，人壽八萬四千；尸棄佛時，人壽命七萬歳。	“During the time of Vipaśyin, People lived for 84,000 years. During the time of Buddha Śikhin, People lived for 70,000 years.
毘舍婆時，人壽命六萬歳；拘樓孫時，人壽命四萬歳。	During the time of Viśvabhū, People lived for 60,000 years. During the time of Krakucchanda, People lived for 40,000 years.
拘那含時，人壽命三萬歳；迦葉佛時，人壽命二萬歳。	During the time of Kanakamuni, People lived for 30,000 years. During the time of Buddha Kāśyapa, People lived for 20,000 years.
如我今時，人壽命不過百。	During my present time, People live for not more than a hundred.
	Their Clans and Tribes
「毘婆尸佛出刹利種，姓拘利若。尸棄佛、毘舍婆佛種、姓亦爾。拘樓孫佛出婆羅門種，姓迦葉。拘那含佛、迦葉佛種、姓亦爾。我今如來、至真出刹利種，姓名曰瞿曇。」	16. “Buddha Vipaśyin arose from a warrior tribe, and his clan was Kauṇḍinya. Buddha Śikhin and Buddha Viśvabhū had the same type of tribe and clan. Buddha Krakucchanda arose from a priestly tribe, and his clan was Kāśyapa. Buddha Kanakamuni and Buddha Kāśyapa had the same type of tribe and clan. Now, I’m a Tathāgata, an Arhat, who arose from a warrior tribe, and my clan is Gautama.”¹¹
佛時頌曰：	17. The Buddha then spoke in verse:
「毘婆尸如來、尸棄、毘舍婆：此三等正覺出拘利若姓。自餘三如來出于迦葉姓。	“The Tathāgatas Vipaśyin, Śikhin, and Viśvabhū: These Completely Awakened Ones Arose from the Kauṇḍinya clan. The next three Tathāgatas after that Arose from the Kāśyapa clan.
我今無上尊，導御諸眾生，天人中第一，勇猛姓瞿曇。	Now, I am the unsurpassed sage, The trainer of sentient beings, And supreme among gods and humans Who’s from the courageous Gautama clan.
前三等正覺出於刹利種，其後三如來出婆羅門種；我今無上尊，勇猛出刹利。	The first three Completely Awakened Ones Arose from warrior tribes, And the next three Tathāgatas Arose from priestly tribes. Now, I’m the unsurpassed sage Who courageously arose from warriors.
	Their Trees of Awakening
「毘婆尸佛坐波波羅樹下，成最正覺。尸棄佛坐分陀利樹下，成最正覺。毘舍婆佛坐娑羅樹下，成最正覺。拘樓孫佛坐尸利沙樹下，成最正覺。拘那含佛坐烏暫婆羅門樹下，成最正覺。迦葉佛坐尼拘律樹下，成最正覺。我今如來至真坐鉢多樹下，成最正覺。」	18. “Buddha Vipaśyin sat under a patala tree and achieved the supreme and complete awakening. Buddha Śikhin sat under a mango tree and achieved the supreme and complete awakening. Buddha Viśvabhū sat under a sal tree and achieved the supreme and complete awakening. Buddha Krakucchanda sat under a sirisa tree and achieved the supreme and complete awakening. Buddha Kanakamuni sat under a cluster fig tree and achieved the supreme and complete awakening. Buddha Kāśyapa sat under a banyan tree and achieved the supreme and complete awakening. Now, I am a Tathāgata, an Arhat, who sat under a sacred fig tree and achieved the supreme and complete awakening.”¹²
佛時頌曰：	19. The Buddha then spoke in verse:
「毘婆尸如來往詣波羅樹，即於彼處所，得成最正覺。	“The Tathāgata Vipaśyin Went to a patala tree, Made it his abode, And achieved supreme and complete awakening.
尸棄分陀樹成道滅有原。	Śikhin’s was a mango tree where he Awakened and destroyed the source of existence.
毘舍婆如來坐娑羅樹下。獲解脫知見，神足無所礙。	The Tathāgata Viśvabhū Sat under a sal tree. Knowing and seeing liberation, His miraculous abilities had no hindrance.
拘樓孫如來坐尸利沙樹，一切智清淨，無染無所著。	The Tathāgata Krakucchanda Sat under a sirisa tree, Purified the knowledge of everything, And became undefiled and unattached.
拘那含無尼坐烏暫樹下。即於彼處所，滅諸貪憂惱。	Kanakamuni Sat under a cluster fig tree. He made it his dwelling place And destroyed all craving and anguish.
迦葉如來坐尼拘樓樹下。即於彼處所，除滅諸有本。	Tathāgata Kāśyapa sat Under a banyan tree. He made it his dwelling place And eradicated the source of all existences.
我今釋迦文坐於鉢多樹；如來、十力尊斷滅諸結使。摧伏眾魔怨，在眾演大明。	Now, I’m Śākyamuni Who sat at a sacred fig tree; The Tathāgata, the Ten-Powered Sage Who broke the bonds. I crushed the army of Māra And explained great insight to the multitudes.
七佛精進力放光滅闇冥。各各坐諸樹於中成正覺。	These seven buddhas with the power of effort Radiated light and dispelled darkness. They each sat under trees Where they achieved the complete awakening.
	Their Congregations
「毘婆尸如來三會説法。初會弟子有十六萬八千人。二會弟子有十萬人。三會弟子有八萬人。尸棄如來亦三會説法。初會弟子有十萬人。二會弟子有八萬人。三會弟子有七萬人。毘舍婆如來二會説法。初會弟子有七萬人，次會弟子有六萬人。拘樓孫如來一會説法，弟子四萬人。拘那含如來一會説法，弟子三萬人。迦葉如來一會説法，弟子二萬人。我今一會説法，弟子千二百五十人。」	20. “Tathāgata Vipaśyin taught the Dharma to three congregations. The first congregation had 168,000 disciples. The second congregation had 100,000 disciples. The third congregation had 80,000 disciples. Tathāgata Śikhin taught the Dharma to three congregations. The first congregation had 100,000 disciples. The second congregation had 80,000 disciples. The third congregation had 70,000 disciples. Tathāgata Viśvabhū taught the Dharma to two congregations. The first congregation had 70,000 disciples, and the next congregation had 60,000 disciples. Tathāgata Krakucchanda taught the Dharma to one congregation of 40,000 disciples. Tathāgata Kanakamuni taught the Dharma to one congregation of 30,000 disciples. Tathāgata Kāśyapa taught the Dharma to one congregation of 20,000 disciples. Now, I teach the Dharma to one congregation of 1,250 disciples.”¹³
佛時頌曰：	21. The Buddha then spoke in verse:
「毘婆尸名觀；智慧不可量。遍見無所畏，三會弟子眾。	“Vipaśyin was named for vision; His wisdom was immeasurable. He saw everything without fear And had three congregations of disciples.
尸棄光無動，能滅諸結使。無量大威徳無能測量者。彼佛亦三會弟子普共集。	Śikhin’s light was undisturbed, And he destroyed the bonds. His measureless and great authority Was impossible to fathom. That Buddha also had three congregations Of disciples who gathered from all around.
毘舍婆斷結，大仙人要集。名聞於諸方，妙法大名稱。二會弟子眾，普演深奧義。	Viśvabhū broke the bonds And gathered great sages together. His name was heard in all directions, And his wonderful teaching was famous. To his two congregations of disciples, He widely explained the profound meaning.
拘樓孫一會；哀愍療諸苦。導師化眾生一會弟子眾。	Krakucchanda had one congregation; He took pity on them and healed their pains. That teacher educated the sentient beings In that single congregation of disciples.
拘那含如來無上亦如是。紫磨金色身，容貎悉具足。一會弟子眾，普演微妙法。	Tathāgata Kanakamuni Was likewise supreme. His body was the color of purple gold, And his appearance was perfect. To his one congregation of disciples, He widely proclaimed the subtle teaching.
迦葉一一毛一心無亂想。一語不煩重，一會弟子眾。	Kāśyapa’s unified mind perceived Each one of his hairs without distraction. With a single discourse that wasn’t troubling, He had a single congregation of disciples.
能仁意寂滅，釋種沙門上。天中天、最尊，我一會弟子。	Śākyamuni’s thinking was tranquil, That highest ascetic of the Śākya tribe. Being the Supreme Sage, the God among Gods, I have a single congregation of disciples.
彼會我現義，演布清淨教。心常懷歡喜，漏盡、盡後有。	To that congregation, I show the doctrine And proclaim the pure teaching. My mind always feels joyous With contaminants gone and later lives ended.
毘婆、尸棄三，毘舍婆佛二，四佛各各一，仙人會演説。	Vipaśyin and Śikhin had three, Buddha Viśvabhū had two, And four buddhas each had one Congregation of sages whom they taught.
	Their Foremost Disciples
「時，毘婆尸佛有二弟子：一名騫茶、二名提舍。諸弟子中最為第一。尸棄佛有二弟子：一名阿毘浮、二名三婆婆。諸弟子中最為第一。毘舍婆佛有二弟子：一名扶遊、二名鬱多摩。諸弟子中最為第一。拘樓孫佛有二弟子：一名薩尼、二名毘樓。諸弟子中最為第一。拘那含佛有二弟子：一名舒槃那、二名鬱多樓。諸弟子中最為第一。迦葉佛有二弟子：一名提舍、二名婆羅婆。諸弟子中最為第一。今我二弟子：一名舍利弗、二名目揵連。諸弟子中最為第一。」	22. “Buddha Vipaśyin had two disciples who were foremost: First was Khaṇḍa, and second was Tiṣya. Buddha Śikhin had two disciples who were foremost: First was Abhibhū, and second was Sambhava. Buddha Viśvabhū had two disciples who were foremost: First was Bhujiṣya, and second was Uttama. Buddha Krakucchanda had two disciples who were foremost: First was Saṃjñin, and second was Vidhura. Buddha Kanakamuni had two disciple who were foremost: First was Śrāvaṇa, and second was Uttara. Buddha Kāśyapa had two disciples who were foremost: First was Tiṣya, and second was Bharadvāja. Now, I have two disciples who are foremost: First is Śāriputra, and second is Maudgalyāyana.”¹⁴
佛時頌曰：	23. The Buddha then spoke in verse:
「騫茶、提舍等毗婆尸弟子。阿毗浮、三婆尸棄佛弟子。	“Khaṇḍa and Tiṣya Were disciples of Vipaśyin. Abhibhū and Sambhava Were disciples of Śikhin.
扶遊、鬱多摩弟子中第一，二倶降魔怨。毗舍婆弟子。	Bhujiṣya and Uttama Were foremost disciples Who both defeated Māra. They were Viśvabhū’s disciples.
薩尸、毗樓等拘樓孫弟子。舒槃、鬱多樓拘那含弟子。	Saṃjñin and Vidhura Were disciples of Krakucchanda. Śrāvaṇa and Uttara Were disciples of Kanakamuni.
提舍、婆羅婆迦葉佛弟子。舍利弗、目連是我第一子。	Tiṣya and Bharadvāja Were disciples of Kāśyapa. Śāriputra and Maudgalyāyana Are my foremost disciples.
	Their Attendants
「毗婆尸佛有執事弟子，名曰無憂。尸棄佛執事弟子，名曰忍行。毗舍婆佛有執事弟子，名曰寂滅。拘樓孫佛有執事弟子，名曰善覺。拘那含佛有執事弟子，名曰安和。迦葉佛有執事弟子，名曰善友。我執事弟子，名曰阿難。」	24. “Buddha Vipaśyin had an attendant disciple named Aśoka. Buddha Śikhin has an attendant disciple named Kṣāntikara. Buddha Viśvabhū had an attendant disciple named Upaśānta. Buddha Krakucchanda had an attendant disciple named Subuddhi. Buddha Kanakamuni had an attendant disciple named Kṣema. Buddha Kāśyapa had an attendant disciple named Sumitra. I have an attendant disciple named Ānanda.”¹⁵
佛時頌曰：	25. The Buddha then spoke in verse:
「無憂與忍行，寂滅及善覺，安和善友等，阿難為第七。	“Aśoka and Kṣāntikara, Upaśānta and Subuddhi, Kṣema and Sumitra, And Ānanda is the seventh.
此為佛侍者具足諸義趣。晝夜無放逸；自利亦利他。	These attendants to those buddhas Had perfected the gist of their doctrines. Day and night, they were never remiss; They benefited themselves and others.
此七賢弟子侍七佛左右。歡喜而供養，寂然歸滅度。	These seven worthy disciples Attended to those seven buddhas, right and left. Joyous and supportive, They returned to nirvāṇa in peace.
	Their Sons
「毗婆尸佛有子，名曰方膺。尸棄佛有子，名曰無量。毗舍婆佛有子，名曰妙覺。拘樓孫佛有子，名曰上勝。拘那含佛有子，名曰導師。迦葉佛有子，名曰集軍。今我有子，名曰羅睺羅。」	26. “Buddha Vipaśyin had a son named Susaṃvṛttaskandha. Buddha Śikhin had a son named Atula. Buddha Viśvabhū had a son named Suprabuddha. Buddha Krakucchanda had a son named Uttara. Buddha Kanakamuni had a son named Sārthavāha. Buddha Kāśyapa had a son named Vijitasena. Now, I have a son named Rāhula.”¹⁶
佛時頌曰：	27. The Buddha then spoke in verse:
「方膺、無量子，妙覺及上勝，導師、集軍等，羅睺羅第七。	“Susaṃvṛttaskandha and Atula, Suprabuddha and Uttara, Sārthavāha and Vijitasena, And Rāhula is the seventh.
此諸豪貴子紹繼諸佛種。愛法好施惠，於聖法無畏。	These noble sons Continued the lineage of buddhas. Loving Dharma and liking generosity, They were confident in the noble Dharma.
	Their Parents and Cities
「毗婆尸佛父名槃頭，刹利王種。母名槃頭婆提，王所治城名曰槃頭婆提。」	28. “Buddha Vipaśyin’s father was named Bandhuma, and he was from a lineage of warrior kings. His mother was named Bandhuvatī, and the King ruled from a city named Bandhuvatī.”¹⁷
佛時頌曰：	29. The Buddha then spoke in verse:
「遍眼父槃頭，母槃頭婆提。槃頭婆提城，佛於中説法。	“Universal Vision’s¹⁸ father was Bandhuma, And his mother was Bandhuvatī. His capital was Bandhuvatī, Where that Buddha taught the Dharma.
「尸棄佛父名曰明相，刹利王種。母名光曜，王所治城名曰光相。」	30. “Buddha Śikhin’s father was named Aruṇa, and he was from a lineage of warrior kings. His mother’s name was Prabhāvatī,¹⁹ and the King ruled from a city named *Aruṇavatī.”
佛時頌曰：	31. The Buddha then spoke in verse:
「尸棄父明相，母名曰光曜。於明相城中，威徳降外敵。	“Śikhin’s father was Aruṇa, His mother’s name was Prabhāvatī. In the city of *Aruṇavatī, His authority defeated foreign rivals.
「毗舍婆佛父名善燈，刹利王種。母名稱戒，王所治城名曰無喩。」	32. “Buddha Viśvabhū’s father was named Supradīpa, and he was from a lineage of warrior kings. His mother’s name was Yaśovatī,²⁰ and the King ruled from a city called *Anopamā.”
佛時頌曰：	33. The Buddha then spoke in verse:
「毗舍婆佛父善燈刹利種。母名曰稱戒，城名曰無喩。	“Buddha Viśvabhū’s father Was Supradīpa of a warrior tribe. His mother was called Yaśovatī, And his capital was *Anopamā.
「拘樓孫佛父名祀得，婆羅門種。母名善枝。王名安和，隨王名故城名安和。」	34. “Buddha Krakucchanda’s father was named Yajñadatta, and he was from a priestly tribe. His mother was named Suśākhā. The King was named Kṣema, and that King’s capital was named Kṣemāvatī after him.”²¹
佛時頌曰：	35. The Buddha then spoke in verse:
「祀得婆羅門，母名曰善枝。王名曰安和，居在安和城。	“[His father was] the priest Yajñadatta, And his mother was named Suśākhā. The King was named Kṣema, And his city of residence was Kṣemāvatī.
「拘那含佛父名大徳，婆羅門種。母名善勝。是時王名清淨，隨王名故城名清淨。」	36. “Buddha Kanakamuni’s father was named Mahādatta, and he was from a priestly tribe. His mother’s name was Sūttara. At the time, the King was named Śubha, and that King’s capital was named Śubhavatī after him.”²²
佛時頌曰：	37. The Buddha then spoke in verse:
「大徳婆羅門，母名曰善勝。王名曰清淨，居在清淨城。	“[His father was] the priest Mahādatta, And his mother was named Sūttara. The king’s name was Śubha, And his city of residence was Śubhavatī.
「迦葉佛父名曰梵徳，婆羅門種。母名曰財主。時王名汲毗，王所治城名波羅㮈。」	38. “Buddha Kāśyapa’s father was named Brahmadatta, and he was from a priestly tribe. His mother was named Dhanavatī. At the time, the King was named Kṛpī, and that King ruled from a city called Bārāṇasī.”
佛時頌曰：	39. The Buddha then spoke in verse:
「梵徳婆羅門，母名曰財主。時王名汲毗，在波羅㮈城。	“[His father was] the priest Brahmadatta, And his mother was named Dhanavatī. The king’s name was Kṛpī, And his city of residence was Bārāṇasī.
「我父名淨飯，刹利王種。母名大清淨妙，王所治城名迦毗羅衛。」	40. “My father is named Śuddhodana, and he is from a lineage of warrior kings. My mother’s name is *Mahāmāyā, and the King rules from the city called Kapilavastu.”²⁴
佛時頌曰：	41. The Buddha then spoke in verse:
「父刹利淨飯，母名大清淨。土廣民豐饒，我從彼而生。	“My father is the warrior Śuddhodana, And my mother’s name is *Mahāmāyā. The land is wide and its people prosperous, That place where I was born.
「此是諸佛因縁，名號、種族、所出生處。何有智者聞此因縁，而不歡喜、起愛樂心？」	42. “These were the conditions, names, clan types, and birthplaces of those buddhas. What wise person who hears these circumstances wouldn’t rejoice and feel delighted by it?”
	Bodhisattva Vipaśyin
爾時，世尊告諸比丘：「吾今欲以宿命智説過去佛事。汝欲聞不？」	43. The Bhagavān then told the monks, “Now, I’d like to give a talk on the events of past buddhas using the knowledge of past lives. Would you like to hear it?”
諸比丘對曰：「今正是時。願樂欲聞！」	44. The monks replied, “Now is the right time. We’d be glad to hear it!”
佛告諸比丘：「諦聽！諦聽，善思念之。吾當為汝分別解説。	45. The Buddha told the monks, “Listen closely! Listen closely, and consider it well. I will give you a discerning explanation.²⁵
	His Descent from the Tuṣita Heaven
「比丘，當知諸佛常法。毗婆尸菩薩從兜率天降神母胎，從右脇入，正念、不亂。	46. “Monks, you should know the way it always is with buddhas. When his spirit descended from the Tuṣita Heaven to his mother’s womb, Bodhisattva Vipaśyin entered her right side while properly mindful and undisturbed.²⁶
「當於爾時地為震動，放大光明，普照世界。日月所不及處皆蒙大明。幽冥眾生各相覩見，知其所趣。時此光明復照魔宮，諸天、釋、梵、沙門、婆羅門，及餘眾生普蒙大明。諸天光明自然不現。」	47. “At that moment, there was an earthquake, and a great radiance illuminated the whole world. The sun and moon couldn’t compare to its brilliance. Sentient beings that were in complete darkness saw each other and recognized where they were. When this light illuminated Māra’s palace and the gods, Śakra, Brahmā, ascetics, priests, and other sentient beings, they were all outshined by its brilliance. The radiance of those gods naturally disappeared.”
佛時頌曰：	48. The Buddha then spoke in verse:
「密雲聚虚空，電光照天下。毗婆尸降胎，光明照亦然。	“Dense clouds collect in the sky, And lightning illuminates the earth. When he descended into the womb, Vipaśyin’s radiance was likewise.
日月所不及；莫不蒙大明。處胎淨無穢：諸佛法皆然。	The sun and moon couldn’t compare; No light wasn’t outshined by it. He dwelled in the womb, pure and undefiled: This is the way it is with buddhas.
	The Four Heavenly Guards
「諸比丘，當知諸佛常法。毗婆尸菩薩在母胎時，專念、不亂。有四天子執戈矛侍護其人，人與非人不得侵嬈。此是常法。」	49. “Monks, you should know the way it always is with buddhas. While he was in his mother’s womb, Bodhisattva Vipaśyin was focused and undisturbed. Four gods armed with spears stood guard over his mother so that no human nor non-human could do her harm. This is the way it always is [with buddhas].”
佛時頌曰：	50. The Buddha then spoke in verse:
「四方四天子有名稱、威徳。天帝釋所遣善守護菩薩。	“Those four gods from four directions, They were famous and dignified. The Lord of Gods Śakra sent them To guard the Bodhisattva well.
手常執戈矛，衛護不去離。人非人不嬈：此諸佛常法。	Always with spears in hand, They never left their posts. Humans and non-humans did them no harm: This is the way it always is with buddhas.
天神所擁護如天女衛天。眷屬懷歡喜：此諸佛常法」	She was protected by these gods Like a goddess guarded in heaven. Her retinue felt joyous: This is the way it always is with buddhas.”
	His Mother Beheld Him in Her Womb
又，告比丘：「諸佛常法。毗婆尸菩薩從兜率天降神母胎，專念、不亂。母身安隱，無眾惱患，智慧増益。	51. He also told the monks, “This is the way it always is with buddhas. When his spirit descended from the Tuṣita Heaven to his mother’s womb, Bodhisattva Vipaśyin was focused and undisturbed. His mother’s body was at ease, she didn’t have any kind of illness, and her wisdom improved.
「母自觀胎，見菩薩身諸根具足。如紫磨金，無有瑕穢。猶如有目之士觀淨琉璃，内外清徹，無眾障翳。諸比丘，此是諸佛常法。」	52. “His mother looked into her womb and saw the Bodhisattva’s body with fully formed faculties. He was the color of purple gold and had no blemishes. She was like a man with eyesight looking at a pure beryl that’s transparent and lacks any obstructions to his vision. Monks, this is the way it always is with buddhas.”
爾時，世尊而説偈言：	53. The Bhagavān then spoke in verse:
「如淨琉璃珠其明如日月，仁尊處母胎，其母無惱患。	“Like a pure beryl gemstone That’s bright as the sun and moon, That gentle sage dwelled in his mother’s womb, And his mother had no illness.
智慧為増益，觀胎如金像。母懷妊安樂：此諸佛常法。」	Her wisdom was improved, And she saw he was like a gold statue. His mother’s pregnancy was comfortable: This is the way it always is with buddhas.”
	His Mother Had No Desire
佛告比丘：「毗婆尸菩薩從兜率天降神母胎，專念、不亂。母心清淨，無眾欲想。不為婬火之所燒然。此是諸佛常法。」	54. The Buddha told the monks, “[This is the way it always is with buddhas.] When his spirit descended from the Tuṣita Heaven to his mother’s womb, Bodhisattva Vipaśyin was focused and undisturbed. His mother’s heart was pure, without any notions of desire. Nor was she burned by the fire of lust. This is the way it always is with buddhas.”
爾時，世尊而説偈言：	55. The Bhagavān then spoke in verse:
「菩薩住母胎天終天福成。其母心清淨；無有眾欲想。	“The Bodhisattva in his mother’s womb Had died after achieving heavenly merit. His mother’s heart was pure; She didn’t have any notions of desire.
捨離諸婬欲，不染不親近。不為欲火燃：諸佛母常淨。」	She abandoned lustful desires, Neither defiled nor being intimate. She wasn’t burned by the fire of desire: The mothers of buddhas are always pure.”
	His Mother Upheld the Five Precepts
佛告比丘：「諸佛常法。毗婆尸菩薩從兜率天降神母胎，專念、不亂。其母奉持五戒，梵行清淨，篤信、仁愛。諸善成就，安樂、無畏。身壞命終，生忉利天。此是常法。」	56. The Buddha told the monks, “This is the way it always is with buddhas. When his spirit descended from the Tuṣita Heaven to his mother’s womb, Bodhisattva Vipaśyin was focused and undisturbed. His mother upheld the five precepts, purified the religious practice, and was devoted and loving. Having accomplished these virtues, she was happy and confident. When her body broke up and her life ended, she was born in the Trāyastriṃśa Heaven. This is the way it always is [with buddhas].”
爾時，世尊而説偈言：	57. The Bhagavān then spoke in verse:
「持人中尊身精進戒具足。後必受天身：此縁名佛母。」	“The woman who’s pregnant with the sage Makes effort and perfects the precepts. She’s sure to get a goddess’ body later: This is the reason she’s called ‘buddha’s mother.’”
	The Bodhisattva’s Birth
佛告比丘：「諸佛常法。毗婆尸菩薩當其生時，從右脇出。地為震動，光明普照，始入胎時。闇冥之處無不蒙明。此是常法。」	58. The Buddha told the monks, “This is the way it always is with buddhas. When he was born, Bodhisattva Vipaśyin emerged from his mother’s right side. There was an earthquake, and a radiance illuminated [the whole world], just as it did when he first entered her womb. There was no place of darkness that wasn’t illuminated. This is the way it always is [with buddhas].”
爾時，世尊而説偈言：	59. The Bhagavān then spoke in verse:
「太子生地動，大光靡不照此界及餘界，上下與諸方。	“When the prince was born, the earth shook, And a great light shined everywhere In this world and in other worlds, Above, below, and in all directions.
放光施淨目具足於天身。以歡喜淨音，轉稱菩薩名。」	He emitted a light that granted pure sight Of his fully-formed heavenly body. With joyous and pure voices, The Bodhisattva’s name was announced.”
	His Mother Gave Birth while Standing
佛告比丘：「諸佛常法。毗婆尸菩薩當其生時，從右脇出，專念、不亂。時，菩薩母手攀樹枝，不坐、不臥。時，四天子手奉香水於母。前立言：『唯然，天母！今生聖子。勿懷憂慼。』此是常法。」	60. The Buddha told the monks, “This is the way it always is with buddhas. When he was born, Bodhisattva Vipaśyin emerged from his mother’s right side, and he was focused and undisturbed. The Bodhisattva’s mother held onto a tree limb, neither sitting nor lying down. Four gods stood in front his mother and presented fragrant water. They said, ‘Oh, heavenly mother! Now you’ve given birth to a holy son. Don’t feel anguish over it!’ This is the way it always is [with buddhas].”
爾時，世尊而説偈言：	61. The Bhagavān then spoke in verse:
「佛母不坐臥，住戒修梵行。生尊不懈怠，天人所奉侍。」	“A Buddha’s mother doesn’t sit or lie down, Standing in precepts and the religious life. Giving birth to the sage, she’s not indolent, But gods and humans offer her their help.”
	The Bodhisattva Was Born Clean
佛告比丘：「諸佛常法。毗婆尸菩薩當其生時，從右脇出，專念、不亂。其身清淨，不為穢惡之所汙染。猶如有目之士以淨明珠投白繒上。兩不相汙，二倶淨故。菩薩出胎亦復如是。此是常法。」	62. The Buddha told the monks, “This is the way it always is with buddhas. When he was born, Bodhisattva Vipaśyin emerged from his mother’s right side, and he was focused and undisturbed. His body was clean and not sullied by filth. It was like a man with eyesight putting a pure, bright jewel on white silk. Neither of them dirties the other because they are both pure. The Bodhisattva emerged from the womb in the same way. This is the way it always is [with buddhas].”
爾時，世尊而説偈言：	63. The Bhagavān then spoke in verse:
「猶如淨明珠投繒不染汙。菩薩出胎時，清淨無染汙。」	“He was like a pure, bright jewel That isn’t defiled when placed on silk. When he emerged from his mother’s womb, The Bodhisattva was clean and undefiled.”
	The Bodhisattva Walked Seven Paces at Birth
佛告比丘：「諸佛常法。毗婆尸菩薩當其生時，從右脇出，專念、不亂。從右脇出，墮地行七歩，無人扶侍。遍觀四方，擧手，而言：『天上天下唯我為尊，要度眾生生、老、病、死。』此是常法。」	64. The Buddha told the monks, “This is the way it always is with buddhas. When he was born, Bodhisattva Vipaśyin emerged from his mother’s right side, and he was focused and undisturbed. Upon emerging from her right side, he fell to the ground and walked seven paces without anyone helping him. He looked all around in the four directions, raised his hand, and said, ‘Only I am exalted by both heaven and Earth, for I will save sentient beings from birth, old age, illness, and death.’ This is the way it always is [with buddhas].”
爾時，世尊而説偈言：	65. The Bhagavān then spoke in verse:
「猶如師子歩，遍觀於四方。墮地行七歩，人師子亦然。	“He took his steps like a lion And looked around in all four directions. He fell to the ground and walked seven paces Like a lion among humans.
又如大龍行，遍觀於四方。墮地行七歩，人龍亦復然。	He also walked like a great elephant And looked around in all four directions. He fell to the ground and walked seven paces Like an elephant among humans.²⁷
兩足尊生時，安行於七歩。觀四方擧聲：『當盡生死苦。』	When the most exalted of bipeds was born, He walked seven paces, steady on his feet. He looked in the four directions and said: ‘I will end the suffering of birth and death.’
當其初生時，無等等與等。自觀生死本，此身最後邊。」	Right when he was first born, He was equal to the unequaled. He himself saw the root of birth and death, And that body was his very last.”
	He Was Bathed in Warm and Cool Water
佛告比丘：「諸佛常法。毗婆尸菩薩當其生時，從右脇出，專念、不亂。二泉湧出，一温、一冷，以供澡浴。此是常法。」	66. The Buddha told the monks, “This is the way it always is with buddhas. When he was born, Bodhisattva Vipaśyin emerged from his mother’s right side, and he was focused and undisturbed. Two streams of water sprang forth, one warm and one cool, which were provided for bathing him. This is the way it always is [with buddhas].”
爾時，世尊而説偈言：	67. The Bhagavān then spoke in verse:
「兩足尊生時，二泉自涌出。以供菩薩用遍眼浴清淨。	“When the most exalted of bipeds was born, Two streams of water sprang forth. They were provided to the Bodhisattva To cleanse and purify Universal Vision.
二泉自涌出，其水甚清淨。一温二清冷，以浴一切智。	Two streams sprang forth, And their water was extremely pure. One stream was warm, and the other was cool, With which the Omniscient One was bathed.
	The Fortune Tellers’ Prediction
「太子初生，父王槃頭召集相師及諸道術，令觀太子，知其吉凶。	68. “When the prince was first born, his father King Bandhuma summoned a group of fortune tellers and seers to examine the prince and determine his fortune or misfortune.²⁸
「時，諸相師受命而觀。即前披衣，見有具相。占曰：『有此相者當趣二處，必然無疑。若在家者，當為轉輪聖王。王四天下，四兵具足。以正法治無有偏枉，恩及天下。七寶自至，千子勇健。能伏外敵，兵杖不用，天下太平。若出家學道，當成正覺，十號具足。』	69. “The fortune tellers accepted his command and examined the prince. Lifting his robe, they saw he had the full set of signs. They predicted, ‘Someone possessing these signs will have [one of] two destinies, without a doubt. If he remains at home, he’ll become a noble wheel-turning king. He’ll be the king of the four continents, and his four armies will be complete. He’ll rule with the correct Dharma without any tyranny, and he’ll be a blessing to the world. The seven treasures will come naturally to him, and he’ll have a thousand courageous sons. He’ll defeat foreign adversaries without using weapons, and there’ll be a great peace in the world. If he leaves home to train on the path, then he’ll achieve complete awakening and be given the ten epithets.’
「時，諸相師即白王言：『王所生子有三十二相。當趣二處，必然無疑。在家，當為轉輪聖王。若其出家，當成正覺，十號具足。』」	70. “The fortune tellers then said to the King, ‘This son born to the King has the thirty-two signs. He’ll arrive at [one of] two places, without a doubt. If he stays at home, he’ll become a noble wheel-turning king. If he leaves home, he’ll achieve complete awakening and be given the ten epithets.’”
佛時頌曰：	71. The Buddha then spoke in verse:
「百福太子生相師之所記如典記所載：『趣二處無疑。	“The prince was born with a hundred merits Described by the fortune tellers Like reading from a book they carried: ‘He’ll have [one of] two destinies, without doubt.
若其樂家者，當為轉輪王。七寶難可獲為王寶自至。	If he’s happy with the home life, He’ll become a wheel-turning king. Seven treasures that are hard to get Will naturally come and make him a king.
真金千輻具周匝金輞持。轉能飛遍行；故名為天輪。	The gold wheel is replete with a thousand spokes That hold a golden rim all around them. It turns and flies wherever he travels; Therefore, it’s called the heavenly wheel.
善調七牙住，高廣白如雪。能善飛虚空；名第二象寶。	Well-trained and standing with seven tusks, Tall, broad, and white as snow. It’s able to fly through the sky; This is called the second elephant treasure.
馬行周天下；朝去暮還食。朱髦孔雀咽；名為第三寶。	A horse that travels all over the world; It leaves in morning and returns to eat at sunset. With a red mane and a peacock’s throat; This is called the third treasure.
清淨琉璃珠，光照一由旬。照夜明如晝；名為第四寶。	A pure beryl gemstone Has a glow that illuminates a yojana. It lights up the night like it’s daytime; This is called the fourth treasure.
色聲香味觸無有與等者。諸女中第一，名為第五寶。	Her form, sound, fragrance, flavor, and touch Isn’t equalled by anyone else. She is the best of women, Who is called the fifth treasure.
獻王琉璃寶，珠玉及眾珍。歡喜而貢奉，名為第六寶。	He presents beryl treasures to the king, Jewels and myriad valuables, too. He’s delighted to offer this tribute, Who is called the sixth treasure.
如轉輪王念，軍眾速來去。健疾如王意；名為第七寶。	As the wheel-turning king wishes, His army quickly comes and goes. Strong and swift, they do what the king wills; [Their general is] called the seventh treasure.
此名為七寶：輪、象、馬純白，居士、珠、女寶，典兵寶為七。	These are called the seven treasures: The wheel, elephant, and horse pure white, Householder, jewel, and woman treasures, And the general treasure makes seven.
觀此無有厭，五欲自娯樂。如象斷䩭靽，出家成正覺。	He’ll look on them without tire And enjoy himself with the five desires. Like an elephant that breaks its bonds, He’ll leave home to achieve perfect awakening.
王有如是子，二足人中尊。處世轉法輪，道成無懈怠。』	Thus will the King’s son be Exalted among two-legged people. Dwelling in the world, he’ll turn the Dharma wheel And achieve the path without negligence.’
	The Thirty-Two Signs of a Great Man
「是時父王慇懃再三重，問相師：『汝等更觀太子三十二相。斯名何等？』	72. “His father, the King, repeated himself three times, asking the physiognomists, ‘Look again at the prince’s thirty-two signs. What are they called?’
「時，諸相師即披太子衣，説三十二相：『一者、足安平。足下平、滿，蹈地安隱。二者、足下相輪。千輻成就，光光相照。三者、手足網縵猶如鵝王。四者、手足柔軟猶如天衣。五者、手足指纖長無能及者。六者、足跟充滿觀視無厭。七者、鹿膊腸上下𦟛直。八者、鈎鎻骨，骨節相鈎猶如鎻連。九者、陰馬藏。十者、平立垂手過膝。十一、一一孔一毛生，其毛右旋，紺琉璃色。十二、毛生右旋，紺色，仰靡。十三、身黄金色。十四、皮膚細軟，不受塵穢。十五、兩肩齊亭、充滿、圓、好。十六、胸有萬字。十七、身長倍人。十八、七處平滿。十九、身長廣等如尼拘盧樹。二十、頬車如師子。二十一、胸膺方整如師子。二十二、口四十齒。二十三、方整齊平。二十四、齒密無間。二十五、齒白鮮明。二十六、咽喉清淨。所食眾味，無不稱適。二十七、廣長舌左右舐耳。二十八、梵音清徹。二十九、眼紺青色。三十、眼如牛王，眼上下倶眴。三十一、眉間白毫柔軟細澤。引長一尋，放則右旋，螺如真珠。三十二、頂有肉髻。是為三十二相。』」	73. “The fortune-tellers lifted the prince’s robe and described his thirty-two signs: ‘First, his feet are flat. The soles of his feet are level and full, and they step on the ground securely. Second, the soles of his feet are marked with wheels. Complete with a thousand spokes, they shine with many lights. Third, his hands and feet are webbed like the king of geese. Fourth, his hands and feet are soft like heavenly cloth. Fifth, his fingers and toes are unmatched in slenderness and length. Sixth, his heels are so full one never tires of looking at them. Seventh, his calves are straight up and down like a deer’s legs. Eighth, his bones are a chain, and his joints hook together like chain links. Ninth, his organ is hidden like that of a horse. Tenth, his hands hang down beyond his knees. Eleventh, each of his pores has a hair growing from it, the hairs curl to the right, and they’re the color of a dark blue beryl. Twelfth, his hair curls to the right, is blue in color, and turns upward. Thirteenth, his body is the color of gold. Fourteenth, his skin is fine and soft, and dirt doesn’t cling to it. Fifteenth, his shoulders are even, full, rounded, and attractive. Sixteenth, he has the svastika symbol on his chest. Seventeenth, his body is twice as long as a human. Eighteenth, his seven points are equally full. Nineteenth, his body’s length and breadth is like that of a banyan tree. Twentieth, he has rounded cheeks like a lion. Twenty-first, his breast is dignified like that of a lion. Twenty-second, he has forty teeth in his mouth. Twenty-third, he is dignified and symmetrical. Twenty-fourth, the gaps between his teeth are hidden. Twenty-fifth, his teeth are pure white and bright. Twenty-sixth, his throat is clean. Whatever food he eats, its flavor is always agreeable. Twenty-seventh, his tongue is so long and broad, it can lick his left or right ear. Twenty-eighth, his Brahmā voice is clear. Twenty-ninth, his eyes are deep blue. Thirtieth, he has eyes like a bull king that blink up and down together. Thirty-first, he has a white tuft of soft and shiny hair between his brows. It’s a fathom long when pulled, and it curls to the right when released, like a jeweled conch shell. Thirty-second, he has a fleshy knot on his crown. These are the thirty-two signs.’”
即説頌曰：	74. The Buddha then spoke in verse:
「善住柔軟足不蹈地跡現；千輻相莊嚴，光色靡不具。	“He stands well on soft feet That don’t leave footprints on the ground; They’re adorned with thousand-spoked signs, All of which are lustrous.
如尼倶類樹縱廣、正、平等。如來未曾有，祕密馬陰藏。	He’s like a banyan tree In circumference, straightness, and evenness. The Tathāgata is unprecedented, Whose organ is hidden like that of a horse.
金寶莊嚴身，眾相互相暎。雖順俗流行，塵土亦不汙。	His body is adorned with golden treasures As his many signs reflect each other. Though he travels conventionally, Neither dust nor earth dirty him.
天色極柔軟，天蓋自然覆。梵音身紫金如華始出池。	His heavenly form is so soft and gentle, And a heavenly parasol naturally shades him. His Brahma voice and purple-gold body Are like a lotus when it first emerges from water.
王以問相師相師敬報王。稱讃菩薩相擧身光明具。手足諸支節中外靡不現。	The King asked the fortune-tellers, And they respectfully answered him. They praised the Bodhisattva’s signs, As his whole body was glowing. His hands, feet, limbs, and joints, His center and extremities were all apparent.
食味盡具足；身正不傾斜；足下輪相現；其音如哀鸞。	The flavor of his food is entirely complete; His body is straight and not crooked; The wheels on the soles of his feet are clear; His voice is like that of a kalaviṅka bird.
傭䏶形相具，宿業之所成。臂肘圓滿好，眉目甚端嚴。	The shape of his thighs is full, Being formed by his past actions. His arms are full and well-rounded, And his eyebrows are quite dignified.
人中師子尊；威力最第一。其頬車方整，臥脇如師子。	He’s an exalted lion among humans; His majestic power is supreme. His rounded cheeks are dignified, And he lies on his side like a lion.
齒方整四十，齊密中無間。梵音未曾有，遠近隨縁到。	His well-arranged teeth are forty, And the gaps between them are hidden. His Brahma voice is unprecedented, And [people] come from far and near.
平立不傾身，二手摩捫膝。手齊整柔軟，人尊美相具。	Standing straight, not leaning over, Both his hands touch his knees. His hands are even and soft, And people honor his beautiful signs.
一孔一毛生，手足網縵相。肉髻目紺青，眼上下倶眴。	Each of his pores has a hair growing from it, And his hands and feet have the sign of webbing. He has a fleshy topknot and deep blue eyes, Which both blink up and down.
兩肩圓充滿，三十二相具。足跟無高下，鹿膊腸纖𦟛。	Both his shoulders are full and well-rounded, Completing his thirty-two signs. His heels are neither high nor low, And his calves are straight and slender like deer legs.
天中天來此如象絶䩭靽。解脫眾生苦處生老病死。	A god among gods has come to us Like an elephant that broke its leg bonds. He’ll free sentient beings from suffering That dwell in birth, old age, illness, and death.
以慈悲心故，為説四真諦。開演法句義，令眾奉至尊。」	Out of kindness and compassion, He’ll teach the four truths. With plain Dharma expressions and meaning, He’ll prompt many offerings and utmost honors.”
	The Bodhisattva’s Early Life
佛告比丘：「毗婆尸菩薩生時，諸天在上於虚空中手執白蓋、寶扇，以障寒、暑、風、雨、塵土。」	75. The Buddha told the monks, “When he was born, Bodhisattva Vipaśyin was sheltered from cold, heat, wind, rain, and dust by gods in the sky, who held white parasols and jeweled fans for him.”
佛時頌曰：	76. The Buddha then spoke in verse:
「人中未曾有，生於二足尊。諸天懷敬養，奉寶蓋寶扇。	“Unprecedented among humans, He was born the most exalted of bipeds. The gods respected and supported him, Offering jeweled parasols and fans.
「爾時，父王給四乳母：一者、乳哺，二者、澡浴，三者、塗香，四者、娯樂。歡喜養育無有懈倦。」	77. “His father, the King, provided him with four wetnurses: The first fed him milk, the second bathed him, and third rubbed him with incense, and the fourth entertained him. They joyously nurtured him without any neglect.”
於是頌曰：	78. The Buddha then spoke in verse:
「乳母有慈愛，子生即付養。一乳哺一浴，二塗香娯樂。世間最妙香，以塗人中尊。	“The wetnurses were kind and loving, Entrusted to nurture the boy from birth. One fed him milk, one bathed him, Two applied incense and entertained him. The fragrance was the world’s most superb With which the exalted of humans was rubbed.
「為童子時，擧國士女視無厭足。」	79. “When he was a youth, the whole country’s men and women watched him without tire.”
於是頌曰：	80. The Buddha then spoke in verse:
「多人所敬愛，如金像始成。男女共諦觀，視之無厭足。	“He was respected and liked by people Like a freshly-made gold statue. Men and women clearly observed him, And they watched him tirelessly.
「為童子時，擧國士女眾共傅抱如觀寶華。」	81. “While he was a youth, the whole country’s men and women would pass him around and hold him up as though they were looking at a jeweled flower.”
於是頌曰：	82. The Buddha then spoke in verse:
「二足尊生時，多人所敬愛。展轉共傅抱，如觀寶花香。	“When the exalted of bipeds was born, He was respected and loved by people. They took turns holding him up As though looking at a jeweled flower.
「菩薩生時，其目不眴如忉利天。以不眴故名毗毗婆尸。」	83. “When he was born, the Bodhisattva’s eyes were unblinking like those of a Trāyastriṃśa god. He was named Vipaśyin because he didn’t blink.”
於是頌曰：	84. The Buddha then spoke in verse:
「天中天不眴，猶如忉利天。見色而正觀，故號毗婆尸。	“The god among gods didn’t blink Just like a Trāyastriṃśa god. Seeing a form, he rightly observed it; Therefore, he was called Vipaśyin.
「菩薩生時，其聲清徹、柔軟、和雅如迦羅頻伽鳥聲。」	85. “When he was born, the Bodhisattva’s voice was clear, gentle, and harmonious like the voice of a kalaviṅka bird.”
於是頌曰：	86. The Buddha then spoke in verse:
「猶如雪山鳥飮華汁而鳴。其彼二足尊聲清徹亦然。	“He was like the bird of the Himalayas That drinks flower nectar and sings. The most exalted of bipeds Had a voice that was just as clear.
「菩薩生時，眼能徹視見一由旬。」	87. “When he was born, the Bodhisattva’s vision could see clearly as far away as a yojana.”
於是頌曰：	88. The Buddha then spoke in verse:
「清淨業行報，受天妙光明。菩薩目所見周遍一由旬。	“As a result of practicing pure deeds, He got the marvelous glow of a god. The Bodhisattva’s eyes could see At a range of a one yojana.
「菩薩生時，年漸長大在天正堂以道開化。恩及庶民，名徳遠聞。」	89. “When he was born, the Bodhisattva grew up to adulthood and was educated in the way [of governing] in the royal hall. His favor reached the common people, and his reputation for virtue was heard far away.”
於是頌曰：	90. The Buddha then spoke in verse:
「童幼處正堂以道化天下。決斷眾事務，故號毗婆尸。	“In the royal hall, that young man Educated the world with the way. He made a variety of decisions, So he was called Vipaśyin.
清淨智廣博，甚深猶大海。悦可於群生，使智慧増廣。	His pure knowledge was vast And deep like the ocean. He delighted the mass of beings And improved their wisdom.
「於時，菩薩欲出遊觀，告勅御者嚴駕寶車，詣彼園林巡行遊觀。御者即便嚴駕訖已，還白：『今正是時。』太子即乘寶車詣彼園觀。於其中路，見一老人。頭白、齒落面、皺身僂。拄杖，羸歩，喘息而行。	91. “At that point, the Bodhisattva wanted to go out sight-seeing, so he ordered his driver to prepare a chariot and horses to go tour a forest park. Once the chariot and horses were ready, the driver returned and said, ‘Now is a good time.’ The prince then rode in the precious chariot to the scenic park. While they were on the road, they saw an elderly man. His hair was white, his teeth had fallen out, and his wrinkled body was bent. He walked wearily with a cane and was short of breath.
「太子顧問侍者：『此為何人？』	92. “The prince asked his aide, ‘What sort of man is that?’
「答曰：『此是老人。』	“He answered, ‘This is an old man.’
「又問：『何如為老？』	93. “The prince also asked, ‘What is “old”?’
「答曰：『夫老者生壽向盡。餘命無幾，故謂之老。』	“He answered, ‘Old age happens as the end of one’s life approaches. When there aren’t many years left, it’s called being old.’
「太子又問：『吾亦當爾？不免此患耶？』	94. “The prince asked, ‘Will I be likewise? Will I not escape this hardship?’
「答曰：『然，生必有老。無有豪賤。』	“He answered, ‘Yes, anyone born is sure to become old. It doesn’t matter if they are rich or poor.’
「於是，太子悵然、不悦。即告侍者迴駕，還宮。靜默思惟念：『此老苦，吾亦當有。』」	95. “The prince was disturbed and unhappy at that point. He told his driver to turn the chariot around and go back to the palace. He silently thought to himself, ‘To think I’ll also have to suffer being old!’”
佛於是頌曰：	96. The Buddha then spoke in verse:
「見老命將盡，拄杖而羸歩，菩薩自思惟：『吾未免此難！』	“Seeing an old man, his life about to end, Walking weakly with a cane, The Bodhisattva thought to himself, ‘I’ve yet to escape from this hardship!’
「爾時，父王問彼侍者：『太子出遊歡樂不耶？』	97. “His father, the King, then asked the driver, ‘Did the prince enjoy his excursion?’
「答曰：『不樂。』	“He answered, ‘He didn’t enjoy it.’
「又，問其故。答曰：『道逢老人，是以不樂。』	98. “The King asked him why, and the driver replied, ‘We happened upon an old man on the road, which made him unhappy.’
「爾時，父王默自思念：『昔日，相師占相太子言當出家，今者不悦。得無爾乎？當設方便使處深宮，五欲娯樂。以悦其心，令不出家。』即便嚴飾宮舘，簡擇婇女以娯樂之。」	99. “His father, the King, then thought to himself, ‘The fortune-tellers foretold that the prince would leave home, and now he isn’t happy. Is there nothing I can do? I’ll devise a way to make him stay in the inner palace and entertain him with the five desires. He’ll be delighted, which will prevent him from leaving home!’ He then decorated the palace’s guest quarters and selected some maidens to entertain the prince.”
佛於是頌曰：	100. The Buddha then spoke in verse:
「父王聞此言，方便嚴宮舘。増益以五欲，欲使不出家。	“His father, the King, heard this said And decorated the palace’s guest quarters. He gave him more of the five desires, To prevent the prince from leaving home.
「又於後時，太子復命御者嚴駕出遊，於其中路逢一病人。身羸，腹大。面、目黧黒，獨臥糞除，無人瞻視。病甚苦毒，口不能言。	101. “On another occasion after that, the prince again ordered his driver to prepare a chariot and horses for an excursion, and they encountered a sick man on the road. His body was limp, and his belly was huge. His face and eyes were dark, and he was lying alone in his own waste without anyone to look after him. His illness was so painful; he couldn’t speak.
「顧問御者：『此為何人？』	102. “The prince looked back at his driver and said, ‘What sort of man is that?’
「答曰：『此是病人。』	“He answered, ‘That is a sick man.’
「問曰：『何如為病？』	103. “The prince asked, ‘What is “sickness”?’
「答曰：『病者眾痛迫切。存亡無期，故曰病也。』	“He answered, ‘Sickness is being attacked by one of myriad diseases. When a person is still alive and hasn’t died yet, they are called sick.’
「又曰：『吾亦當爾？未免此患耶？』	104. “‘Will I be likewise? Haven’t I escaped this hardship yet?’
「答曰：『然，生則有病。無有貴賤。』	“‘Yes, anyone born becomes sick. It doesn’t matter if they are rich or poor.’
「於是太子悵然、不悦。即告御者迴車還宮。靜默思惟念：『此病苦吾亦當爾。』」	105. “The prince was disturbed and unhappy. He told the driver to turn the chariot around and return to the palace. He thought silently to himself, ‘To think I’ll also have to suffer being sick!’”
佛於是頌曰：	106. The Buddha then spoke in verse:
「見彼久病人，顏色為衰損，靜默自思惟：『吾未免此患！』	“Seeing that man who’d been sick a long time, Whose countenance had wasted away, The prince thought quietly to himself, ‘I’ve yet to escape from this hardship!’
「爾時，父王復問御者：『太子出遊歡樂不耶？』	107. “His father, the King, again asked the driver, ‘Did the prince enjoy his excursion?’
「答曰：『不樂。』	“He answered, ‘He didn’t enjoy it.’
「又，問其故。答曰：『道逢病人，是以不樂。』	108. “The King asked him why, and the driver answered, ‘We happened upon a sick man on the road, and he wasn’t happy about it.’
「於是，父王默然思惟：『昔日，相師占相太子言當出家，今日不悦。得無爾乎？吾當更設方便増諸伎樂。以悦其心，使不出家。』即復嚴飾宮舘，簡擇婇女以娯樂之。」	109. “His father, the King, thought to himself, ‘The fortune-tellers foretold that the prince would leave home, and now he isn’t happy. Is there nothing I can do? I’ll devise a way to improve his entertainment. He’ll be delighted, which will prevent him from leaving home!’ The King then decorated the palace’s guest quarters and selected maidens to entertain the prince.”
佛於是頌曰：	110. The Buddha then spoke in verse:
「色聲香味觸，微妙可悦樂，菩薩福所致，故娯樂其中。	“Sight, sound, odor, flavor, and touch, Sublime and delightful were they, As a result of the Bodhisattva’s merits; Therefore, he was entertained by them.
「又於異時，太子復勅御者嚴駕出遊，於其中路逢一死人。雜色繒幡前後導引，宗族親里悲號、哭泣，送之出城。太子復問：『此為何人？』	111. “On another occasion, the prince ordered his driver to prepare a chariot and horses for an excursion, and they encountered a dead man on the road. Multi-colored banners were posted in front and behind his corpse, and his relatives and family were lamenting and crying as they sent it out of the city. The prince again asked, ‘What sort of man is that?’
「答曰：『此是死人。』	“He answered, ‘That’s a dead man.’
「問曰：『何如為死？』	112. “‘What exactly is “dead”?’
「答曰：『死者盡也。風先，火次，諸根壞敗。存亡，異趣，室家離別。故謂之死。』	“‘Death is the end. Breath goes first, warmth goes next, and then the faculties decay. When a person dies, they go somewhere else and live in a separate family. Therefore, it’s called death.’
「太子又問御者：『吾亦當爾？不免此患耶？』	113. “The prince also asked the driver, ‘Will I be likewise? Haven’t I escaped this trouble?’
「答曰：『然，生必有死。無有貴賤。』	“He answered, ‘Yes, everyone born is sure to die. It doesn’t matter if they are rich or poor.’
「於是太子悵然、不悦。即告御者迴車，還宮。靜默思惟念：『此死苦吾亦當然。』」	114. “The prince was disturbed and unhappy. He told the driver to turn the chariot around and return to the palace. He silently thought, ‘To think I too will have to suffer this death!’”
佛時頌曰：	115. The Buddha then spoke in verse:
「始見有人死，知其復更生。靜默自思惟：『吾未免此患！』	“When he first saw a dead person, The prince knew they would be reborn. He silently thought to himself, ‘I haven’t escaped this hardship yet!’
「爾時，父王復問御者：『太子出遊歡樂不耶？』	116. “His father, the King, again asked the driver, ‘Did the prince enjoy his excursion?’
「答曰：『不樂。』	“He answered, ‘He didn’t enjoy it.’
「又，問其故，答曰：『道逢死人，是故不樂。』	117. “The King asked him why, and the driver answered, ‘We happened upon a dead man on the road, and he wasn’t happy about it.’
「於是，父王默自思念：『昔日，相師占相太子言當出家，今日不悦。得無爾乎？吾當更設方便増諸伎樂。以悦其心，使不出家。』即復嚴飾宮舘，簡擇婇女以娯樂之。」	118. “His father, the King, thought to himself, ‘The fortune-tellers foretold that the prince would leave home, and now he isn’t happy. Is there nothing I can do? I’ll devise a way to improve his entertainment. He’ll be delighted, which will prevent him from leaving home!’ The King then decorated the palace’s guest quarters and selected maidens to entertain the prince.”
佛於是頌曰：	119. The Buddha then spoke in verse:
「童子有名稱，婇女眾圍遶。五欲以自娯，如彼天帝釋。	“The young man was famous And surrounded by many maidens. He enjoyed the five desires, Like that Lord of Gods, Śakra.
「又於異時，復飭御者嚴駕出遊，於其中路逢一沙門。法服、持鉢、視地而行。即問御者：『此為何人？』	120. “On another occasion, he ordered his driver to prepare a chariot and horses for an excursion, and they encountered an ascetic on the road. He wore Dharma clothes and carried a bowl, looking at the ground as he walked. The prince asked his driver, ‘What sort of man is that?’
「御者答曰：『此是沙門。』	“His driver replied, ‘That is an ascetic.’
「又問：『何謂沙門？』	121. “The prince also asked, ‘What is an ascetic?’
「答曰：『沙門者捨離恩愛，出家，修道。攝御諸根，不染外欲。慈心一切，無所傷害。逢苦，不慼。遇樂，不欣。能忍如地，故號沙門。』	“He answered, ‘An ascetic renounces love, leaves home, and cultivates the path. He controls his faculties so that he isn’t defiled by external desires. He’s kind to everyone, and he doesn’t do any harm. When he encounters suffering, he isn’t saddened. When he meets with pleasure, he isn’t delighted. He’s tolerant like the earth; therefore, he’s called an ascetic.’
「太子曰：『善哉！此道真正永絶塵累。微妙、清、虚。惟是為快。』即飭御者迴車就之。	122. “The prince said, ‘Excellent! This is the path that truly severs worldly ties. It’s subtle, pure, and clear. This is the only way to happiness.’ He then ordered his driver to pull the chariot over [beside the ascetic].
「爾時，太子問沙門曰：『剃除鬚髮、法服、持鉢，何所志求？』	123. “The prince then asked the ascetic, ‘What’s the purpose of cutting off one’s hair and beard, putting on Dharma robes, and carrying a bowl?’
「沙門答曰：『夫出家者欲調伏心意，永離塵垢，慈育群生，無所侵嬈。虚心靜寞，唯道是務。』	“The ascetic replied, ‘A person leaves home wanting to train their mind, forever part with dirtiness, kindly nurture living things, and do no harm. They quiet vain thoughts; their only work is the path.’
「太子曰：『善哉！此道最真。』尋飭御者：『賷吾寶衣并及乘轝，還白大王。我即於此剃除鬚髮、服三法衣、出家修道。所以然者？欲調伏心意，捨離塵垢，清淨自居以求道術。』	124. “The prince said, ‘Excellent! This path is the truest!’ He immediately ordered his driver, ‘Take my precious clothes and carriage and return them to the Great King. I’m going to cut off my hair and beard, put on the three Dharma robes, and leave home to cultivate the path. Why is that? I want to train my mind, discard dirtiness, and purify my life in order to seek the methods of the path.’
「於是，御者即以太子所乘寶車及與衣服，還歸父王。太子於後即剃除鬚髮、服三法衣、出家修道。」	125. “Thereupon, the driver drove the prince’s precious chariot and clothes back to his father, the King. Afterward, the prince cut off his hair and beard, put on the three Dharma robes, and left home to cultivate the path.”
佛告比丘：「太子見老、病人，知世苦惱。又，見死人，戀世情滅。及見沙門，廓然大悟。下寶車時，歩歩中間轉遠縛著。是真出家，是真遠離。	126. The Buddha told the monks, “When he saw the elderly man and the sick man, the prince recognized the suffering of the world. When he saw the dead man, his feelings of attraction to the world ceased. Then, he saw the ascetic and the vastness of the great awakening. When he dismounted from his precious chariot, he walked away from bondage, step by step. This was how he genuinely left home; this was his genuine renunciation.
「時，彼國人聞太子剃除鬚髮、法服、持鉢、出家、修道。咸相謂言：『此道必真，乃令太子捨國榮位。捐棄所重。』于時，國中八萬四千人往就太子，求為弟子，出家修道。」	127. “The people of the country heard that the prince had cut off his hair and beard, put on Dharma robes, carried a bowl, and left home to cultivate the path. They said to each other, ‘This path must be genuine for the prince to give up his position as the country’s heir. That’s a serious thing to discard!’ Thereupon, 84,000 people in the country went to the prince wanting to become his disciples and leave home to cultivate the path.”
佛時頌曰：	128. The Buddha then spoke in verse:
「撰擇深妙法；彼聞隨出家。離於恩愛獄，無有眾結縛。	“He choose the profound teaching; They heard and left home with him. Free of the prison of love, They had none of the various bonds.
「于時，太子即便納受，與之遊行在在，教化。從村至村、從國至國，所至之處無不恭敬四事、供養。菩薩念言：『吾與大眾遊行諸國，人間憒鬧，此非我宜。何時當得離此群眾？閑靜之處以求道真，尋獲志願。於閑靜處，專精修道。』	129. “The prince then accepted them [as disciples], and they traveled together, giving teachings in various places. From town to town and country to country, he was paid respects everywhere with the four types of service and support. The Bodhisattva thought, ‘The hustle and bustle of traveling the countries with a great assembly doesn’t suit me. When will I be free of these crowds of people? The genuine pursuit of the path is done in a secluded place; then, someone can fulfill their aspirations. In a quiet place, I could focus my efforts on cultivating the path.’
「復作是念：『眾生可愍，常處闇冥受身危脆，有生、有老、有病、有死，眾苦所集。死此生彼，從彼生此。縁此苦陰，流轉無窮。我當何時曉了苦陰，滅生、老、死。』	130. “He also thought, ‘Sentient beings are pitiable, always living in darkness and experiencing the physical frailties of birth, old age, illness, and death, that collection of myriad pains. Dying here, they’re born there, and they’re born here from elsewhere. As a result of this mass of suffering, they cycle around endlessly. When will I comprehend this mass of suffering and extinguish birth, old age, and death?’
「復作是念：『生死何從？何縁而有？』即以智慧觀察所由：『從生有老死。生是老死縁。生從有起。有是生縁。有從取起。取是有縁。取從愛起。愛是取縁。愛從受起。受是愛縁。受從觸起。觸是受縁。觸從六入起。六入是觸縁。六入從名色起。名色是六入縁。名色從識起。識是名色縁。識從行起。行是識縁。行從癡起。癡是行縁。	131. “Again, he thought, ‘Where does birth and death come from? What’s the condition for their existence?’ He then wisely examined their source: ‘Old age and death comes from birth. Birth is the condition for old age and death. Birth arises from existence. Existence is the condition for birth. Existence arises from clinging. Clinging is the condition for existence. Clinging arises from craving. Craving is the condition for clinging. Craving arises from feeling. Feeling is the condition for craving. Feeling arises from contact. Contact is the condition for feeling. Contact arises from the six senses. The six senses are the conditions for contact. The six senses arise from name and form. Name and form are the conditions for the six senses. Name and form arise from awareness. Awareness is the condition for name and form. Awareness arises from volition. Volition is the condition for awareness. Volition arises from ignorance. Ignorance is the condition for volition.
「『是為縁癡，有行。縁行，有識。縁識，有名色。縁名色，有六入。縁六入，有觸。縁觸，有受。縁受，有愛。縁愛，有取。縁取，有有。縁有，有生。縁生，有老、病、死、憂、悲、苦、惱。此苦盛陰縁生而有。是為苦集。』	132. “‘From the condition of ignorance, there’s volition. Volition is the condition for awareness. Awareness is the condition for name and form. Name and form are the conditions for the six senses. The six senses are the conditions for contact. Contact is the condition for feeling. Feeling is the condition for craving. Craving is the condition for clinging. Clinging is the condition for existence. Existence is the condition for birth. Birth is the condition for old age, illness, death, grief, sorrow, pain, and trouble. This whole mass of suffering exists based on the condition of birth. This is the formation of suffering.’
「菩薩思惟苦集陰時，生智、生眼、生覺、生明、生通、生慧、生證。	133. “When the Bodhisattva contemplated the formation of this mass of suffering, knowledge arose, vision arose, awakening arose, insight arose, comprehension arose, wisdom arose, and realization arose.
「於時，菩薩復自思惟：『何等無故，老、死無？何等滅故，老、死滅？』	134. “The Bodhisattva contemplated this as well: ‘The absence of what would cause the absence of old age and death? The cessation of what would cause the cessation of old age and death?’
「即以智慧觀察所由：『生無故，老、死無。生滅故，老、死滅。有無故，生無。有滅故，生滅。取無故，有無。取滅故，有滅。愛無故，取無。愛滅故，取滅。受無故，愛無。受滅故，愛滅。觸無故，受無。觸滅故，受滅。六入無故，觸無。六入滅故，觸滅。名色無故，六入無。名色滅故，六入滅。識無故，名色無。識滅故，名色滅。行無故，識無。行滅故，識滅。癡無故，行無。癡滅故，行滅。	135. “He then wisely observed its origin: ‘Old age and death doesn’t exist because birth doesn’t exist. Old age and death cease because birth ceases. Birth doesn’t exist because existence doesn’t exist. Birth ceases because existence ceases. Existence doesn’t exist because clinging doesn’t exist. Existence ceases because clinging ceases. Clinging doesn’t exist because craving doesn’t exist. Clinging ceases because craving ceases. Craving doesn’t exist because feeling doesn’t exist. Craving ceases because feeling ceases. Feeling doesn’t exist because contact doesn’t exist. Feeling ceases because contact ceases. Contact doesn’t exist because the six senses don’t exist. Contact ceases because the six senses cease. The six senses don’t exist because name and form don’t exist. The six senses cease because name and form cease. Name and form don’t exist because awareness doesn’t exist. Name and form cease because awareness ceases. Awareness doesn’t exist because volition doesn’t exist. Awareness ceases because volition ceases. Volition doesn’t exist because ignorance doesn’t exist. Volition ceases because ignorance ceases.
「『是為癡滅故，行滅。行滅故，識滅。識滅故，名色滅。名色滅故，六入滅。六入滅，故觸滅。觸滅故，受滅。受滅故，愛滅。愛滅故，取滅。取滅故，有滅。有滅故，生滅。生滅故，老、死、憂、悲、苦、惱滅。』	136. “‘It’s because ignorance ceases that volition ceases. Awareness ceases because volition ceases. Name and form cease because awareness ceases. The six senses cease because name and form cease. Contact ceases because the six senses cease. Feeling ceases because contact ceases. Craving ceases because feeling ceases. Clinging ceases because craving ceases. Existence ceases because clinging ceases. Birth ceases because existence ceases. Old age, death, grief, sorrow, pain, and trouble cease because birth ceases.’
「菩薩思惟苦陰滅時，生智、生眼、生覺、生明、生通、生慧、生證。	137. “When the Bodhisattva contemplated the cessation of this mass of suffering, knowledge arose, vision arose, awakening arose, insight arose, comprehension arose, wisdom arose, and realization arose.
「爾時，菩薩逆順觀十二因縁。如實知、如實見已，即於座上成阿耨多羅、三藐、三菩提。」	138. “The Bodhisattva then observed these twelve causal conditions in forward and reverse order. When he truly knew and saw them, he achieved the supreme, correct, and complete awakening right there on his seat.”
佛時頌曰：	139. The Buddha then spoke in verse:
「此言眾中説，汝等當善聽。過去菩薩觀本所未聞法。	“These words I say to the assembly, All of you should pay close attention to them. That past bodhisattva contemplated Principles he’d never heard before.
『老死從何縁？因何等而有？』如是正觀已，知其本由生。	‘What’s the condition for old age and death? What cause is there for them to exist?’ Having thus correctly observed them, He knew the source from which they arose.
『生本由何縁？因何事而有？』如是思惟已，知生從有起。	‘What condition is the root of birth? What cause is there for it to exist?’ Having thus contemplated it, He knew that birth arises from existence.
取彼取彼已，展轉更増有。是故如來説取是有因縁。	Having clung to this and clung to that, One cycles through further existences. Therefore, the Tathāgata teaches That clinging is the condition for existence.
如眾穢惡聚風吹惡流演，如是取相因，因愛而廣普。	Like a pile of different kinds of filth Blown all around by the wind, Clinging thus causes clinging, Which proliferates because of craving.
愛由於受生，起苦羅網本。以染著因縁，苦樂共相應。	Craving arises from feeling And then the snare of suffering takes root. Conditioned by its obsession, Pain and pleasure become associated.
『受本由何縁？因何而有受？』以是思惟已，知受由觸生。	‘What condition is the root of feeling? What cause is there for feeling to exist?’ Having contemplated this, He knew feeling arises from contact.
『觸本由何縁？因何而有觸？』如是思惟已，觸由六入生。	‘What condition is the root of contact? What cause is there for contact to exist?’ Having contemplated this, [He knew] contact arises from the six senses.
『六入本何縁？因何有六入？』如是思惟已，六入名色生。	‘What is the root of the six senses? What cause is there for six senses to exist?’ Having contemplated this, [He knew] six senses arise from name and form.
『名色本何縁？因何有名色？』如是思惟已，名色從識生。	‘What condition is the root of name and form? What cause is there for name and form to exist?’ Having contemplated this, [He knew] name and form arise from awareness.
『識本由何縁因何而有識』如是思惟已知識從行生	‘What condition is the root of awareness? What cause is there for awareness to exist?’ Having contemplated this, He knew awareness arises from volition.
『行本由何縁？因何而有行？』如是思惟已，知行從癡生。	‘What condition is the root of volition? What cause is there for volition to exist?’ Having contemplated this, He knew that volition arises from ignorance.
如是因縁者名為實義因。智慧方便觀，能見因縁根。	Such causes and conditions Are called the true meaning of causation. With wise and skillful observation, He saw the root of dependent origination.
苦非賢聖造亦非無縁有。是故變易苦智者所斷除。	Suffering is not a noble creation, Nor does it exist without reason. Therefore, the discomfort of change Is what wise people eliminate.
若無明滅盡，是時則無行。若無有行者，則亦無有識。	If ignorance completely ceases, Then there’s no volition. If there isn’t any volition, Then there isn’t any awareness, either.
若識永滅者，亦無有名色。名色既已滅，即無有諸入。	If awareness is forever ceased, There isn’t any name and form. When name and form have ceased, Then there aren’t any senses, either.
若諸入永滅，則亦無有觸。若觸永滅者，則亦無有受。	If the senses are forever ceased, Then there isn’t any contact. If contact is forever ceased, Then there isn’t any feeling, either.
若受永滅者，則亦無有愛。若愛永滅者，則亦無有取。	If feeling is forever ceased, Then there isn’t any craving. If craving is forever ceased, Then there isn’t any clinging, either.
若取永滅者，則亦無有有。若有永滅者，則亦無有生。	If clinging is forever ceased, Then there isn’t any existence. If existence is forever ceased, Then there isn’t any birth, either.
若生永滅者，無老病苦陰。一切都永盡，智者之所説。	If birth is forever ceased, There’s no old age, illness, or mass of suffering. The complete and eternal end of this, That’s what’s taught by the wise.
十二縁甚深難見難識知。唯佛能善覺：『因是有是無。』	These twelve conditions are profound, Hard to see, and hard to recognize. Only a buddha can fully realize: ‘Depending on that, this exists or doesn’t exist.’
若能自觀察，則無有諸入。深見因縁者，更不外求師。	If someone can examine this themselves, Then they won’t have various senses. Deeply seeing dependent origination, They won’t seek teachers outside themselves.
能於陰界入，離欲無染者。堪受一切施，淨報施者恩。	Regarding the aggregates, elements, and senses, They’re secluded from desire and undefiled. They’re worthy of all gifts And grace their benefactors with pure rewards.
若得四辯才，獲得決定證。能解眾結縛，斷除無放逸。	Attaining four techniques of discernment, They win the realization of certainty. They free themselves from many bonds, Eliminating them with carefulness.
色受想行識，猶如朽故車。能諦觀此法，則成等正覺。	Form, feeling, conception, volition, and awareness Are like a rotten, old cart. Carefully observing this principle, They achieve the correct and complete awakening.
如鳥遊虚空，東西隨風遊，菩薩斷眾結，如風靡輕衣。	He was like a bird flying through the sky As it follows the wind east or west, The Bodhisattva broke the many bonds; He was like a light cloth flapping in the wind.
毗婆尸閑靜觀察於諸法『老死何縁有從何而得滅』	Vipaśyin in quietude Examined these principles: ‘What’s the condition for old age and death to exist? What would cause them to cease?’
彼作是觀已，生清淨智慧。知老死由生，生滅老死滅。	After those investigations, Pure wisdom arose in him. He knew old age and death come from birth, And old age and death cease when birth does.
「毗婆尸佛初成道時，多修二觀：一曰、安隱觀，二曰、出離觀。」	140. “When Buddha Vipaśyin first achieved awakening, he often cultivated two contemplations: First was contemplation of safety, and second was contemplation of escape.”
佛於是頌曰：	141. The Buddha then spoke in verse:
「如來無等等多修於二觀：安隱及出離。仙人度彼岸。	“The Tathāgata, being equal to the unequaled, Often cultivated two contemplations: That of safety and escape. He was a sage who crossed to the other shore.
其心得自在，斷除眾結使。登山觀四方，故號毘婆尸。	His mind gained its freedom, Having broken the many bonds. He climbed the mountain and looked all around, So he was called Vipaśyin.
大智光除冥如以鏡自照。為世除憂惱盡生老死苦。	The light of great wisdom dispels darkness Like seeing oneself with a mirror. He eliminated anguish for the world, Ended the pains of birth, old age, and death.
「毗婆尸佛於閑靜處復作是念：『我今已得此無上法，甚深、微妙、難解、難見、息滅、清淨、智者所知，非是凡愚所能及也。斯由眾生異忍、異見、異受、異學。依彼異見，各樂所求，各務所習。是故，於此甚深因縁不能解了，然愛盡涅槃倍復難知。我若為説，彼必不解，更生觸擾。』作是念已，即便默然，不復説法。	142. “While in a quiet place, Buddha Vipaśyin also had this thought: ‘Now, I’ve attained this unsurpassed teaching that’s profound, subtle, hard to understand, hard to see, calming, pure, known by the wise, and not within the reach of ordinary fools. This is because sentient beings of different tenets and different views who accept different things, and have different trainings. Based on their different views, they each pursue their delights and work for their livelihood. They therefore can’t understand this profound dependent origination, but nirvāṇa’s end of craving is doubly hard to know. If I were to teach it, they surely wouldn’t understand, and I’d be troubled by it.’ After having this thought, he remained silent and didn’t go on to teach the Dharma.
「時，梵天王知毗婆尸如來所念，即自思惟：『念此世間便為敗壞，甚可哀愍。毗婆尸佛乃得知此深妙之法而不欲説。』譬如力士屈伸臂頃，從梵天宮忽然來下，立於佛前。頭面禮足，却住一面。	143. “Knowing what the Buddha Vipaśyin was thinking, the Brahma King thought to himself, ‘Now, it’ll be very sad when this world is destroyed. Buddha Vipaśyin has attained knowledge of this profound and subtle teaching, but he doesn’t want to teach it!’ In the time it takes a strong man to flex his arm, Brahmā instantly came down from his Brahma Heaven palace to stand in front of the Buddha. He bowed his head at the Buddha’s feet and withdrew to stand to one side.
「時，梵天王右膝著地，叉手合掌。白佛言：『唯願，世尊，以時説法！今此眾生塵垢微薄，諸根猛利，有恭敬心，易可開化。畏怖後世，無救之罪，能滅惡法，出生善道。』	144. “The Brahma King knelt on his right knee and saluted the Buddha with his palms together. He said, ‘Please, Bhagavān, use this time to teach the Dharma! These sentient beings today have weakened their defilements, their faculties are strong, they’re respectful, and they are readily educated. Fearing the afterlife and having no salvation from misdeeds, they can desist from their evil ways and be born in good destinies.’
「佛告梵王：『如是，如是！如汝所言。但我於閑靜處，默自思念：「所得正法甚深、微妙。若為彼説，彼必不解，更生觸擾。故我默然，不欲説法。我從無數阿僧祇劫勤苦、不懈，修無上行。今始獲此難得之法。若為婬、怒、癡眾生説者，必不承用。徒自勞疲。此法微妙與世相反。眾生染欲，愚冥所覆，不能信解。」梵王，我觀如此。是以默然，不欲説法。』	145. “That Buddha told the Brahma King, ‘So it is, so it is! It’s as you say. I just thought to myself while in a quiet place, “The correct Dharma that I’ve attained is profound and subtle. If I taught it to others, they surely wouldn’t understand, and I’d be troubled by it. So, I’ll remain silent, not wanting to teach the Dharma. I’ve gone through countless eons of hardship without quitting and cultivated the unsurpassed practice. Now, I’ve won this hard to get Dharma for the first time. If I taught it to lustful, hateful, and ignorant sentient beings, they surely wouldn’t put it into practice. It would be pointless and wearisome. This teaching is subtle and contradicts the world. Sentient beings who are defiled by desire and benighted by foolishness can’t be confident about it.” Brahma King, I observe this to be so. That’s why I’ve remained silent and don’t want to teach the Dharma.’
「時，梵天王復重勸請，慇懃懇惻，至于再三：『世尊，若不説法，今此世間便為壞敗，甚可哀愍。唯願，世尊，以時敷演。勿使眾生墜落餘趣。』	146. “The Brahma King repeated his entreaty three times in earnest: ‘Bhagavān, if the Dharma isn’t taught now, then it’ll be very sad when the world is destroyed. Please, Bhagavān, take this time to expound it. Don’t let sentient beings fall to other destinies!’
「爾時，世尊三聞梵王慇懃勸請，即以佛眼觀視世界。眾生垢有厚薄，根有利鈍，教有難、易。易受教者畏後世罪，能滅惡法，出生善道。譬如優鉢羅花、鉢頭摩華、鳩勿頭華、分陀利華。或有始出汙泥未至水者，或有已出與水平者，或有出水未敷開者，然皆不為水所染著，易可開敷。世界眾生亦復如是。	147. “The Bhagavān listened to the Brahma King repeat his entreaty three times, and then he looked at the world with his buddha eye. Sentient beings had weakened their defilements whether their faculties were sharp and dull, so teaching them would be hard with some and easy with others. Those who easily accepted the teaching feared their misdeeds in the afterlife, so they could desist from their evil ways and be born in good destinies. They were like utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers. Whether they’re beginning to grow from the muck but haven’t emerged from the water, they’ve grown enough to emerged from the water, or they’ve emerged from the water but have yet to bloom, they’ll easily bloom once they don’t have the water’s [muck] clinging to them. The world’s sentient beings were likewise.
「爾時，世尊告梵王曰：『吾愍汝等。今當開演甘露法門。是法深、妙、難可解知，今為信、受、樂聽者説。不為觸擾、無益者説。』	148. “The Bhagavān told the Brahma King, ‘I do pity all of you. I will disclose the Dharma entrance of ambrosia now. This teaching is profound, subtle, and difficult to understand, but I will teach those who’ll believe, accept, and enjoy listening to it. I won’t teach those who’ll be troublesome or gain nothing from it.’
「爾時，梵王知佛受請，歡喜踊躍。遶佛三匝，頭面禮足，忽然不現。	149. “When the Brahma King recognized that that Buddha had accepted his request, he rejoiced and celebrated. He circled the Buddha three times, bowed his head at the Buddha’s feet, and instantly disappeared.
「其去未久，是時如來靜默自思：『我今先當為誰説法。』即自念言。『當入槃頭城内。先為王子提舍、大臣子騫茶開甘露法門。』	150. “Not long after he was gone, the Tathāgata then thought to himself, ‘Now, who will be the first person I teach the Dharma?’ Then he thought, ‘I’ll go to Bandhuvatī. The King’s son Tiṣya and the prime minister’s son Khaṇḍa will be the first to whom I’ll reveal the Dharma entrance of ambrosia.’
「於是，世尊如力士屈伸臂頃，於道樹忽然不現，至槃頭城槃頭王鹿野苑中。敷座而坐。」	151. “Thereupon, in the time it takes a strong man to flex his arm, the Bhagavān instantly disappeared from that tree of awakening and went to King’s deer preserve near Bandhuvatī. He prepared a seat there and sat down.”
佛於是頌曰：	152. The Buddha then spoke in verse:
「如師子在林自恣而遊行。彼佛亦如是：遊行無罣礙。	“Like a lion living in the forest, Wandering wherever it pleases, That Buddha was likewise: His travels were unimpeded.
「毘婆尸佛告守苑人曰：『汝可入城語王子提舍、大臣子騫茶：「寧欲知不？毘婆尸佛今在鹿野苑中。欲見卿等。宜知是時。」』	153. “Buddha Vipaśyin addressed the park’s warden, ‘Please go to the city and tell the King’s son Tiṣya and the prime minister’s son Khaṇḍa, “Did you know? Buddha Vipaśyin is residing in the deer preserve. He would like to see you. It would be a good time for it.”’
「時，彼守苑人受教而行。至彼二人所，具宣佛教。二人聞已，即至佛所，頭面禮足，却坐一面。	154. “The park’s warden accepted this instruction and left. He went to those two men and told them both what the Buddha had said. When the two had heard this, then went to the Buddha, bowed their heads at his feet, and withdrew to sit to one side.
「佛漸為説法，示、教、利、喜。施論、戒論、生天之論，欲惡不淨、上漏為患。讃歎出離為最微妙、清淨、第一。	155. “The Buddha gradually taught the Dharma, teaching, instructing, profiting, and delighting them. He discussed generosity, precepts, how to be born in heaven, that desire was bad and impure, and the trouble of the higher contaminants. He praised their escape as the most subtle, pure, and supreme.
「爾時，世尊見此二人心意柔軟、歡喜、信樂、堪受正法。於是即為説苦聖諦，敷演、開解。分布、宣釋苦集聖諦、苦滅聖諦、苦出要諦。	156. “The Bhagavān then saw that those two men’s minds were softened, joyous, confident, and ready to accept the correct teaching. He taught them the noble truth of suffering, expounding and disclosing it. He discerned and interpreted the noble truth of suffering’s formation, the noble truth of suffering’s cessation, and the noble truth of suffering’s escape.
「爾時，王子提舍、大臣子騫茶即於座上遠離塵垢，得法眼淨。猶若素質易為受染。	157. “The King’s son Tiṣya and the prime minister’s son Khaṇḍa were freed from dust and defilement right there on their seats, and their vision of the Dharma was purified. They were like a white cloth ready to accept a dye.
「是時，地神即唱斯言：『毗婆尸如來於槃頭城鹿野苑中轉無上法輪，沙門、婆羅門、諸天、魔、梵、及餘世人，所不能轉。』如是展轉，聲徹四天王乃至他化自在天。須臾之頃，聲至梵天。」	158. “At that moment, the spirit of the earth announced, ‘In the deer preserve of Bandhuvatī, the Tathāgata Vipaśyin has turned the unsurpassed Dharma wheel that couldn’t be turned by ascetics or priests, gods such as Māra and Brahmā, or any other worldly person.’ Thus, as it made the rounds, its voice was clearly heard by the four god kings … the Paranirmitavaśavartin gods. In an instant, its voice reached the Brahma heavens.”
佛時頌曰：	159. The Buddha then spoke in verse:
「歡喜心踊躍，稱讃於如來：『毘婆尸成佛轉無上法輪！』	“Rejoicing and celebrating, [The gods] praised the Tathāgata: ‘Vipaśyin became a buddha And turned the unsurpassed Dharma wheel!’
初從樹王起，往詣槃頭城。為騫茶提舍，轉四諦法輪。	First rising from the king of trees, He went to Bandhuvatī. For Khaṇḍa and Tiṣya, He turned the Dharma wheel of four truths.
時騫茶提舍受佛教化已。於淨法輪中，梵行無有上。	Khaṇḍa and Tiṣya Accepted the Buddha’s teaching and converted. From that pure Dharma wheel, There was no higher religious life.
彼忉利天眾及以天帝釋歡喜轉相告：『諸天無不聞：「佛出於世間轉無上法輪！」増益諸天眾，減損阿須倫！』	The host of the Trāyastriṃśa gods And Śakra the Lord of Gods Rejoiced at its turning and said, ‘There’s no god who hasn’t heard: “A Buddha has arisen in the world And turned the unsurpassed Dharma wheel!” The host of gods will increase, And that of asuras will diminish!’
昇仙名普聞；善智離世邊。於諸法自在，智慧轉法輪。	His name went up to be heard everywhere; His skillful wisdom left the limits of the world. Having mastered the teachings, He turned the Dharma wheel with wisdom.
觀眾平等法，息心無垢穢。以離生死扼，智慧轉法輪。	Investigating the equal Dharma, His calmed heart was unpolluted. Free of the yoke of birth and death, He turned the Dharma wheel with wisdom.
苦滅離諸惡，出欲得自在。離於恩愛獄，智慧轉法輪。	To cease pain and part with many evils, He escaped desire and attained freedom. Having left the prison of love, He turned the Dharma wheel with wisdom.
正覺人中尊，二足尊調御，一切縛得解，智慧轉法輪。	Being a completely awakened sage among humans, The exalted trainer of bipeds, He freed himself from all bonds And turned the Dharma wheel with wisdom.
教化善導師，能降伏魔怨。彼離於諸惡，智慧轉法輪。	He was a teacher and skilled guide Who vanquished the Māra foe. Having departed from all evils, He turned the Dharma wheel with wisdom.
無漏力降魔，諸根定不懈。盡漏離魔縛，智慧轉法輪。	His uncontaminated power defeated Māra, His faculties focused and not neglectful. Contamination ended, Māra’s bonds gone, He turned the Dharma wheel with wisdom.
若學決定法，知諸法無我。此為法中上，智慧轉法輪。	He learned that certain principle, Knowing that all things are not self. With this the best of principles, He turned the Dharma wheel with wisdom.
不以利養故，亦不求名譽。愍彼眾生故，智慧轉法輪。	He didn’t do it for profit, Nor was he looking for renown. It was out of pity for other sentient beings, That he turned the Dharma wheel with wisdom.
見眾生苦厄，老病死逼迫。為此三惡趣，智慧轉法輪。	He saw sentient beings’ pain and disaster; They were oppressed by old age, illness, and death. Because of these three bad destinies, He turned the Dharma wheel with wisdom.
斷貪瞋恚癡，拔愛之根原。不動而解脫，智慧轉法輪。	Ending greed, anger, and delusion, He pulled up the root of craving. Unmoved and liberated, He turned the Dharma wheel with wisdom.
難勝我已勝；勝已自降伏。已勝難勝魔，智慧轉法輪。	He’d won the hard victory over self; After that, he’d mastered himself. Having won that and the hard victory over Māra, He turned the Dharma wheel with wisdom.
此無上法輪唯佛乃能轉。諸天魔釋梵無有能轉者。	This unsurpassed Dharma wheel Can only be turned by a buddha. The gods like Māra, Śakra, and Brahmā Are incapable of setting it in motion.
親近轉法輪饒益天人眾。此等天人師得度于彼岸。	Being near when the Dharma wheel turns Is a blessing to the host of gods and humans. This Teacher of Gods and Humans Discovered the way to cross to the other shore.
「是時，王子提舍、大臣子騫茶見法、得果，真實、無欺成就無畏。即白毘婆尸佛言：『我等欲於如來法中淨修梵行。』	160. “At that point, the King’s son Tiṣya and the prime minister’s son Khaṇḍa saw the Dharma and obtained its fruit truly and without pretense, and they became confident. They then said to Buddha Vipaśyin, ‘We’d like to cultivate the pure religious practice in the Tathāgata’s teaching!’
「佛言：『善來，比丘！吾法清淨自在。修行以盡苦際。』	“The Buddha said, ‘Welcome, monks! My Dharma is pure and free. Cultivating it will bring an end to suffering.’
「爾時，二人即得具戒。具戒未久，如來又以三事示現：一曰神足，二曰觀他心，三曰教誡。即得無漏心解脫，生死無疑智。	161. “Those two men then were given the full precepts. They hadn’t had those precepts long before the Tathāgata taught them three subjects: First was miraculous abilities, second was observing others’ minds, and third was admonishment. They then attained the freedom of the uncontaminated heart, and unshakable knowledge arose in them.
「爾時，槃頭城内眾多人民聞二人出家學道，法服、持鉢、淨修梵行。皆相謂曰：『其道必真，乃使此等捨世榮位。捐棄所重！』	162. “At the time, a great many people in the city of Bandhuvatī heard about those two men who had left home to train on the path, put on Dharma robes, carried bowls, and purely cultivated the religious life. They said to each other, ‘That path must be genuine to make them both give up their stations of worldly prosperity. That’s a serious thing to discard!’
「時，城内八萬四千人往詣鹿野苑中毘婆尸佛所。頭面禮足，却坐一面。佛漸為説法，示、教、利、喜。施論、戒論、生天之論、欲惡不淨、上漏為患。讃歎出離為最微妙、清淨、第一。	163. “In that city, there were 84,000 people who visited Buddha Vipaśyin in the deer preserve. They bowed their heads at his feet and withdrew to sit at one side. The Buddha gradually taught the Dharma, teaching, instructing, profiting, and delighting them. He discussed generosity, precepts, how to be born in heaven, that desire was bad and impure, and the trouble of the higher contaminants. He praised their escape as the most subtle, pure, and supreme.
「爾時，世尊見此大眾心意柔軟、歡喜、信樂、堪受正法。於是，即為説苦聖諦，敷演、開解。分布、宣釋苦集聖諦、苦滅聖諦、苦出要諦。	164. “That Bhagavān then saw that the minds of this great assembly were softened, joyous, confident, and ready to accept the correct teaching. He then taught them the noble truth of suffering, expounding and disclosing it. He discerned and interpreted the noble truth of suffering’s formation, the noble truth of suffering’s cessation, and the noble truth of suffering’s escape.
「時，八萬四千人即於座上遠塵、離垢，得法眼淨。猶如素質，易為受色。見法、得果，真實、無欺成就無畏。即白佛言：『我等欲於如來法中淨修梵行！』	165. “Those 84,000 people then became free of dust and defilement right there on their seats, and their vision of the Dharma was purified. They were like a white cloth ready to accept a dye. They saw the Dharma and obtained its fruit truly and without pretense, and they became confident. They said to the Buddha, ‘We’d like to cultivate the pure religious practice in the Tathāgata’s teaching!’
「佛言：『善來，比丘！吾法清淨自在。修行以盡苦際。』	166. “The Buddha said, ‘Welcome, monks! My Dharma is pure and free. Cultivating it will bring an end to suffering.’
「時，八萬四千人即得具戒。具戒未久，世尊以三事教化：一曰、神足，二曰、觀他心，三曰、教誡。即得無漏，心解脫，生死無疑智。	167. “Those 84,000 people then were given the full precepts. They hadn’t had those precepts long before the Tathāgata taught them three subjects: First was miraculous abilities, second was observing others’ minds, and third was admonishment. They then attained the freedom of the uncontaminated heart, and unshakable knowledge arose in them.
「現前八萬四千人聞佛於鹿野苑中轉無上法輪，沙門、婆羅門、諸天、魔、梵、及餘世人，所不能轉。即詣槃頭城毘婆尸佛所，頭面禮足，却坐一面。」	168. “Another 84,000 people heard that the Buddha was in the deer preserve and had turned the unsurpassed Dharma wheel that couldn’t be turned by ascetics or priests, gods such as Māra and Brahmā, or any other worldly person. They then went to Bandhuvatī to visit Buddha Vipaśyin, bowed their heads at his feet, and withdrew to sit to one side.”
佛時頌曰：	169. The Buddha then spoke in verse:
「如人救頭燃，速疾求滅處。彼人亦如是；速詣於如來。	“To help someone whose head is on fire, One looks quickly for a way to extinguish it. Those people were likewise; They went quickly to the Tathāgata.
「時，佛為説法亦復如是。爾時，槃頭城有十六萬八千大比丘眾。提舍比丘、騫茶比丘於大眾中上昇虚空，身出水火。現諸神變，而為大眾説微妙法。	170. “The Buddha taught the Dharma in the same way. Then, there were 168,000 people in Bandhuvatī who formed a great assembly of monks. The monks Tiṣya and Khaṇḍa rose up into the sky over that great assembly, and fire and water issued from their bodies. They performed such miracles and then taught the subtle Dharma for the assembly.
「爾時，如來默自念言：『今，此城内乃有十六萬八千大比丘眾。宜遣遊行，各二人倶，在在處處，至於六年。還來城内，説具足戒。』	171. “The Tathāgata then thought to himself, ‘Now, there’s a great assembly of 168,000 monks in this city. They ought to travel from place to place in pairs for six years. When they return to the city, I’ll teach them the full precepts.’
「時，首陀會天知如來心。譬如力士屈伸臂頃，從彼天沒，忽然至此於世尊前。頭面禮足，却住一面。須臾白佛言：『如是，世尊！此槃頭城内比丘眾多。宜各分布，處處遊行，至於六年。乃還此城，説具足戒。我當擁護，令無伺求，得其便者。』	172. “The Śuddhāvāsa gods then knew what the Tathāgata was thinking. In the time it takes a strong man to flex his arm, they disappeared from their heaven and instantly reappeared in front of the Bhagavān. They bowed their heads at his feet and withdrew to stand to one side. That instant, they said to the Buddha, ‘So it is, Bhagavān! There’s a great assembly of monks in this city. They ought to travel from place to place in pairs for six years. When they return to the city, teach them the full precepts. We will keep them safe and prevent anyone from taking advantage of them.’
「爾時，如來聞此天語，默然可之。	“When he heard what the gods said, the Tathāgata silently accepted it.
「時，首陀會天見佛默然許可。即禮佛足，忽然不現，還至天上。其去未久，佛告諸比丘：『今，此城内比丘眾多。宜各分布，遊行教化。至六年已，還集説戒。』	173. “The Śuddhāvāsa gods saw the Buddha silently give his consent. They bowed at the Buddha’s feet and instantly disappeared, returning to their heaven above. Not long after they left, the Buddha told the monks, ‘Now, there’s a great assembly of monks in the city. You ought to each go out traveling and teaching. After six years, return and gather for the teaching of the precepts.’
「時，諸比丘受佛教已，執持衣、鉢，禮佛而去。」	“After accepting the Buddha’s teaching, the monks then took their robes and bowls, bowed to the Buddha, and departed.”
佛時頌曰：	174. The Buddha then spoke in verse:
「佛悉無亂眾，無欲無戀著。威如金翅鳥，如鶴捨空池。	“All that Buddha’s assembly was undisturbed, Being without desire or attachments. Majestic like garuḍa birds, They took off like cranes from a lake.
「時首陀會天於一年後告諸比丘：『汝等遊行已過一年。餘有五年。汝等當知，訖六年已，還城説戒。』	175. “A year later, the Śuddhāvāsa gods told the monks, ‘Since you’ve been traveling a year has passed. Five years remain. Remember, after six years have passed, you are to return to the city for the teaching of the precepts.’
「如是，至于六年，天復告言：『六年已滿。當還説戒。』	176. “In this way, the sixth year arrived, and the gods again told them, ‘A full six years have passed. You should return for the teaching of the precepts.’
「時諸比丘聞天語已，攝持衣鉢，還槃頭城。至鹿野苑毘婆尸佛所，頭面禮足，却坐一面。」	177. “After hearing what the gods said, the monks gathered up their robes and bowls and returned to Bandhuvatī. They went to Buddha Vipaśyin in the deer preserve, bowed their heads at his feet, and withdrew to sit to one side.”
佛時頌曰：	178. The Buddha then spoke in verse:
「如象善調，隨意所之，大眾如是，隨教而還。	“Like well-trained elephants that do Whatever the handler wishes, That great assembly was likewise As they returned as instructed.
「爾時，如來於大眾前上昇虚空結加趺坐，講説戒經：『忍辱為第一。佛説涅槃最。不以除鬚髮害他為沙門。』	179. “That Tathāgata then rose into the air above the great assembly in a cross-legged sitting posture and taught them the Precepts Sūtra: ‘Tolerance is best. The Buddha teaches that nirvāṇa is the highest. One doesn’t become an ascetic by cutting off their hair and beard and then harming others.’
「時，首陀會天去佛不遠，以偈頌曰：	180. “They hadn’t gone far from the Buddha when the Śuddhāvāsa gods spoke these verses:
「『如來大智微妙獨尊。止觀具足，成最正覺。	“‘The Tathāgata’s great wisdom Is sublime and uniquely venerable. He perfected calm observation And achieved the supreme, complete awakening.
愍群生故，在世成道。以四真諦為聲聞説：	Out of pity for all beings, He achieving awakening in the world. Using the four truths, He taught his disciples:
「苦與苦因，滅苦之諦，賢聖八道到安隱處。」	Suffering, suffering’s cause, The truth of its cessation, And the noble eightfold path Arrive at the place of safety.
毘婆尸佛出現于世；在大眾中如日光曜。』	Buddha Vipaśyin Appeared in the world; In the midst of a great assembly, He was as dazzling as the sun.’
「説此偈已，忽然不現。」	181. “After reciting these verses, they instantly disappeared.”
爾時，世尊告諸比丘：「我自思念：『昔一時，於羅閲城、耆闍崛山，時生是念：「我所生處無所不遍，唯除首陀會天。設生彼天，則不還此。」』	182. The Bhagavān then told the monks, “I thought to myself, ‘Once, I was on Mount Gṛdhrakūṭa at Rājagṛha, and this thought occurred to me, “I’ve been born everywhere but the Śuddhāvāsa Heaven. If I were born in that heaven, I wouldn’t return to this world.”’
「我時，比丘，復生是念：『我欲至無造天上。』時，我如壯士屈伸臂頃於此間沒，現於彼天。	183. “Monks, I’ve also had this thought: ‘I want to go up to the Avṛha Heaven above.’ In the time it takes for a strong man to flex his arm, I then disappeared here and appeared in that heaven.
「時，彼諸天見我至，彼頭面作禮，於一面立。而白我言：『我等皆是毘婆尸如來弟子。從彼佛化故，來生此。具説彼佛因縁本末，又尸棄佛、毘沙婆佛、拘樓孫佛、拘那含佛、迦葉佛、釋迦牟尼佛。皆是我師。我從受化故，來生此。』	184. “When they saw me arrive, the gods there bowed their heads and stood to one side. They said to me, ‘We were disciples of Tathāgata Vipaśyin. We were reborn here because that Buddha’s instruction. We recite the history of that Buddha as well as that of Buddha Śikhin, Buddha Viśvabhū, Buddha Krakucchanda, Buddha Kanakamuni, Buddha Kāśyapa, and Buddha Śākyamuni. They were our teachers. We were reborn here because of their training.’
「亦説諸佛因縁本末⋯至⋯生阿迦尼吒諸天。亦復如是。」	185. “They also recited the history of buddhas, those gods who were born … in the Akaniṣṭha Heaven. It was the same there.”
佛時頌曰：	186. The Buddha then spoke in verse:
「譬如力士屈伸臂頃，我以神足至無造天。	“In the time it takes a strong man To flex his arm for a moment, I used my miraculous abilities To go to the Avṛha Heaven.
第七大仙降伏二魔；無熱無見叉手敬禮。	I was the seventh great sage To defeat the two Māras; When the Atapa gods saw me, They saluted and venerated me.
如晝度樹，釋師遠聞。相好具足，到善見天。	Like the pārijāta tree, The Śākya teacher was famous far and wide. Having all the signs and excellencies, I arrived at the Sudarśana Heaven.
猶如蓮華水所不著。世尊無染至大善見。	I was like a lotus flower With no water clinging to it. The Bhagavān was undefiled When he arrived at Mahāsudarśana.
如日初出，淨無塵翳。明若秋月，詣一究竟。	I was like the sun at daybreak, Clear, without specks or blurriness. Bright like the autumn moon, I visited Akaniṣṭha once.
此五居處眾生所淨心淨故來；詣無煩惱。	These are the five dwelling places Of purified sentient beings Born there because of their hearts were pure; I visited the unafflicted.
淨心而來為佛弟子。捨離染取，樂於無取。	Those pure hearts who are born there Were disciples of buddhas. They discarded defiled clinging, Were happy clinging to nothing.
見法決定，毘婆尸子淨心善來詣大仙人。	Seeing the Dharma with certainty, Those disciples of Vipaśyin With pure hearts welcomed A visit from the great sage of humans.
尸棄佛子無垢無為。以淨心來詣離有尊。	The disciples of Buddha Śikhin Were unsullied and unconditioned. They welcomed with pure hearts A visit from the sage who left existence.
毘沙婆子諸根具足。淨心詣我，如日照空。	The disciples of Viśvabhū Fully possessed the faculties. With pure hearts, they visited me Like the sun shining in the sky.
拘樓孫子捨離諸欲。淨心詣我，妙光焔盛。	The disciples of Krakucchanda Had renounced their desires. With pure hearts, they visited me Resplendent with sublime light.
拘那含子無垢無為。淨心詣我，光如月滿。	The disciples of Kanakamuni Were unsullied and unconditioned. With pure hearts, they visited me Bright like the full moon.
迦葉弟子諸根具足。淨心詣我，	The disciples of Kāśyapa Fully possessed the faculties. With pure hearts, they visited me As though thinking of the northern sky.
不亂大仙神足第一。以堅固心，為佛弟子。	Those undisturbed great sages Were supreme in miraculous abilities. With steadfast minds, They were disciples of those buddhas.
淨心而來為佛弟子，禮敬如來，具啓人尊：	Those pure hearts reborn Who were disciples of buddhas, They venerated the Tathāgata And fully informed the sage of humans:
『所生成道，名姓種族，知見深法，成無上道。	‘Such were their births that achieved the path, Their names, surnames, and types of tribes, The profound teachings they saw and knew, And their achievement of unsurpassed awakening.
比丘靜處，離于塵垢。精勤不懈，斷諸有結。』	Dwelling in quietude, their monks Were freed from dust and defilement. Earnest and not neglectful, They broke the bonds of existence.’
此是諸佛本末因縁。釋迦如來之所演説。」	These were the buddhas’ Histories from beginning to end. The Tathāgata of the Śākyas Has expounded them.”
佛説此大因縁經已，諸比丘聞佛所説歡喜，奉行。	187. After he had taught this Sūtra of the Great Legend, the monks who heard what the Buddha taught rejoiced and approved.

Notes

There are a number of ways to read the Chinese title 大本. “Great Root,” “Great Beginning,” or “Great Origin” are possible meanings. One might wonder if it translates something different than S. Mahāvadāna, but we can find more support for the traditional title at the conclusion of the sūtra, where it was translated as 大因縁. 因縁 is itself ambiguous, translating a number of Indic words, but S. avadāna is among them. In any case, I’ve translated the title as “Great Legend” on the assumption that the original title was in fact Mahāvadāna. [back]
This is sūtra no. 1 of the Dīrgha Āgama (T1.1.1b12-10c29). It’s a direct parallel to the Pali Mahāpadāna Sutta (DN 14) and the Chinese 七佛經 (T2). There’s also a reconstructed Sanskrit Mahāvadāna Sūtra based on manuscripts found in Turkestan.

In addition to these full parallels, Chinese 毘婆尸佛經 (T3) is a separate text titled The Legend of Vipaśyin, and Chinese 七佛父母姓字經 (T4) and EĀ 48.4 are independent Seven Buddhas sūtras. The existence of these two texts suggests that the Mahāvadāna Sūtra may be an expansion of an earlier Seven Buddhas Sūtra. In any case, they serve as additional parallels to the first half of DĀ 1.

T2 and T3 are a special case. Both were produced by the same Chinese translator working during the opening years of the Song era (late 10th c. CE). T2 ends abruptly without a proper conclusion, and T3 begins abruptly without a proper introduction. Taken together, they appear to belong to a complete edition of the Mahāvadāna Sūtra. If this is true, some material in the middle may have been lost, which caused it to be divided into two fragments. Āgamas typically fell into obscurity in China and weren’t well maintained, so this would be a plausible explanation.

There may also be a Mūlasarvāstivāda edition that has survived among the fragments of a Sanskrit DĀ that was discovered, but a reconstructed manuscript has not been published yet to my knowledge.

All told, then, I can compare versions of this sūtra from the Theravāda (DN 14), Dharmaguptaka (DĀ 1), and as many as four other undetermined early Buddhist canons (Turkestan S., T2/T3, T4, and EĀ 48.4). [back]
Flowering Grove Hut. The Chinese translation is in general agreement with P. Karerikuṭikā, which means “Musk Rose Tree Hut.” This place-name is missing from the S. and the other C. translations, which only mention Anāthapiṇḍada’s Park. The P. edition mentions both locations. [back]
Flowering Grove Hall. C. 花林堂. All editions except for EĀ 48.4 agree on the name of this place. In the present text, S. maṇḍalavāṭa has been translated simply as “hall,” which is likely a simplification by the Chinese translator given the existence of the placename in extant G. texts. Edgerton (BHSD p. 416) reports that a maṇḍalavāṭa (lit. “circular garland”) was not a building but a circular area fenced off like a courtyard to serve as a sacred space. [back]
such principles. C. 如是法, S. evaṃdharmāṇa. In the S. edition, the parallel passage indicates that dharma is plural, so I have translated accordingly. [back]
nature of things. C. 法性. Typically, this C. term translated something like S. dharmatā, but both the P. and S. editions have instead dharmadhātu (“realm of the Dharma”), and the C. verses that follow will agree with this. Dharmadhātu here seems to refer to a pre-existent source of the Dharma that’s accessed by buddhas when they awaken to it. [back]
correct faith. C. 平等信 (= 正信?). There was sometimes confusion between S. samyag (“correct”), S. sama (“equal”), and the prefix S. sam- (“complete, thorough”) in early Chinese translations, perhaps because they were nearly the same in G. (saṃma, sama, and sam-, respectively). I’ve translated 平等信 assuming the original was the equivalent to S. samyag śraddha. The expression occurs often in the S. edition, but there are no parallels to this particular passage. Uncorrected, the passage reads “… with the same faith.”[back]
The text of DĀ has random omissions throughout that appear to be the result of inattentive copying. Perhaps the person writing down the translation as it was given orally couldn’t keep up with the pace, or a later copyist may have been impatient with formulaic repetitions. Whatever the case may be, I have added back obvious omissions, placing the lost text in [] to indicate when I do so. [back]
kalaviṅka. C. 哀鸞. This is a C. translation of S. kalaviṅka, which literally means something like “mourning phoenix.” The kalaviṅka was a semi-mythical bird depicted as living in mountains and singing gentle songs, even before it has hatched. Prosaically, it also referred to songbirds like the Indian cuckoo. [back]
These life spans during each Buddha’s time agree with all extant parallels except for EĀ 48.4. There, Vipaśyin lived for 84,000 years (which agrees with DĀ 1’s verse below), and Krakucchanda and Kanakamuni lived for 50,000 and 40,000 years, respectively. [back]
Here, again, all extant parallels agree on these details except for EĀ 48.4. However, only the present text combines the tribe types and clans of the buddhas into a single section. The other versions divide these details between two sections. [back]
patala tree … mango tree … sal tree … sirisa tree … cluster fig tree … banyan tree … sacred fig tree. C. 波波羅 … 分陀利 … 娑羅 … 尸利沙 … 烏暫婆羅 … 尼拘律 … 鉢多, S. pāṭali … puṇḍarīka … sāla … śirīṣa … udumbara … nyagrodha … aśvattha. These names agree with those found in the other parallels, but the transliterations of pāṭali and aśvattha are unclear.

C. 波波羅 suggests G. *papala, which may have been a variant pronunciation, or the C. may be corrupt. The G. attestation of S. Pāṭaliputra is G. Palaḍiputra. This would be a case of G. transposing consonants (swapping the ṭ and l and converting ṭ to ḍ). It’s notable, too, that the verse that follows translit. the name as 婆羅 (“pala”), which could correspond to palaḍi (dropping the final syllable to fit the meter of the verse). The translit. in EĀ 48.4 is similar (波羅利 = “palali”), but in that case the -ḍ- has likely become -ḷ-. I have assumed the original was likely equivalent to S. pāṭali and moved on with my life.

C. 鉢多 is a well-known translit. for G. patra (“bowl”) but that would make little sense here. Observing that S. aśva = G. aśpa, I can only speculate that the initial syllable aś- has been contracted, leaving us with a translit. of G. ’pattha. I’ve adopted the S. equivalent. [back]
While there was substantial agreement among the parallels on these numbers, there was some confusion that took place, especially regarding Vipaśyin’s first assembly. Only the present text and EĀ 48.4 agree that it was 168,000. This figure is supported by the story that will be later told about his teaching career, where his first congregation is converted in two waves of 84,000 people.

This story about Vipaśyin converting his first congregation was apparently not shared by all traditions, for the other parallels have varying figures for this first congregation: 6.8 million (DN 14), 6.2 million (Turkestan S.), 62,000 (T2), and 100,000 (T4). It should be noted that these changes between tens of thousands and millions can occur by the addition of a word or two to the Indic way of spelling out numbers. Another oddity is found in T2, which gives 80 million for Śikhin’s second congregation.

All told, it’s a fascinating example of how random corruptions crept into these ancient texts in passages where arbitrary changes could appear legitimate. [back]
This section is not found in EĀ 48.4, but the names of these disciples are remarkably consistent across this and the other four parallels that included it.

DĀ 1 has a number of variations peculiar to it: S. Bhujiṣya (G. *Bhuyo) and S. Śroṇa are transposed in comparison to the P. and S. versions of the list. It has G. Utama for the first S. Uttara, and S. Śrāvaṇa (G. *Ṣavana) instead of S. Śroṇa.

S. Saṃjīva appears to become S. Saṃjñin (G. *Saṃñi), which happens again when it serves as a name of a hell in DĀ 30, Chapter 4. There, it was translated as 想 (S. Saṃjña). In both cases, this would be the result of dropping the -va in G.

Finally, S. Vidhura is translit. as G. *Viru, which may have been G. *Virudha if the last syllable was dropped and the consonants were transposed.

These differences are likely the result of translations between Prakrits and some slight textual disorder. I’ve adopted the S. equivalents of these names. [back]
All the parallels include this section, but EĀ 48.4 has an entirely different list other than concluding with Ānanda. Otherwise, there are only minor variations between the parallels (e.g., the S. parallel has Bhadrika instead of Buddhija).

Except for Ānanda, DĀ 1 translates this list of names, making precise readings difficult, but the meanings generally agree with the other parallels. For example, P. Sabbamitta appears to be translated as “good friend” (善友), which is usu. S. kalyāṇamitra or perhaps sumitra. I’ve converted these translations to S. literally, but they could be freer interpretations of the names found in P. and S. The most divergent reading is “Peace” (安和) where the parallels have S. Svastika (P. Sotthija). This Chinese word is used parallel to S. Kṣema later on. [back]
Only two other parallels include this section: the S. version and Taisho 4. DĀ 1 translates these names, and they match those found in Taisho 4 slightly better than the S. edition. I.e., Taisho 4 agrees with DĀ 1’s translation of S. Uttara (上勝) where the S. edition has S. Pratāpana. [back]
This section detailing the names of each Buddha’s parents, capital city, and reigning kings is found in all parallels except EĀ 48.4. While there are quite a few disagreements in the names we find in the other four parallels, the confusion most often involves the names of mothers, with those of fathers being a lesser issue. Given the degree of agreement on the names of fathers and cities, it seems that the mothers may have been an addition made independently by different traditions. [back]
Universal Vision. C. 遍眼. This was a translation of S. Vipaśyin. [back]
Prabhāvatī. C. 光曜. Strictly speaking, the C. translates only S. prabhā, but the other parallels that agree have S. prabhāvatī. The situation is similar with the capital’s name. The C. translates only S. aruṇa, but all the parallels list S. aruṇavatī. T2 disagrees with the others in naming the mother S. aruṇī, which mirrors the naming of Vipaśyin’s parents as the male and female of the same name. [back]
Yaśovatī. C. 稱戒. This translation lit. means “famous precept” or “famous morality.” 稱 is straightforward as a translation of S. yaśa. T4 transliterates the mother’s name as S. yaśovatī (耶舍越提), and the S. edition here transposes the names S. uttarā and yaśovatī. DN 14 has P. vassavatī, which could be a variation of the same. Given this, my suspicion is that 戒 here translated G. vati read as equiv. to P. vatti > S. vṛtti (c.f., G. vaji = P. vajji = S. vṛji), which can mean “moral conduct.” I’ve found no attestation of this in G. sources, but it would explain the C. translation. Finally, T2 disagrees with the rest, giving S. prabhāvatī (鉢囉婆嚩底) as her name. [back]
Yajñadatta. C. 祀得. This translation lit. means “sacrifice obtained,” which would match S. yajñadatta well enough. This name occurs in the next section in the other parallels.

Suśākhā. C. 善枝. This translates lit. to “Good Branch,” which translates S. su- and -śākhā separately. Supporting this reading is T4, which translit. the mother’s name as S. suśākhā (隨舍迦). DN 14 and T2 agree on S. viśākhā, and the S. edition again transposes names, this time swapping S. viśākhā and dhanavatī.

Finally, the C. translates the capital’s name as simply 安和 (S. kṣema), but the other parallels have S. kṣemāvatī. The exception is T2, which appears to translit. S. kṣemokṣemā (剎謨剎摩). [back]
Mahādatta. C. 大徳. This translation lit. means “great virtue.” The straightforward conversion to S. would be mahādatta, which is a name attested in Pali sources. DĀ 1 is alone in this reading, however: The other parallels have S. yajñadatta or variations thereof.

Sūttara. C. 善勝. This translates lit. to “good superiority,” which would translate S. su- and -uttara separately. The S. name means “very superior.” The other parallels all have S. uttarā, except for the S. edition, which has transposed S. uttarā with S. yaśovatī.

Śubha. C. 清淨. This translates to “pure,” which seems likely to be G. śuha (S. śubha). DN 14 and the S. edition have S. śobha (P. sobha). [back]
Kṛpī. C. 汲毗 (EMC. kɪəp-bii = G. *kivi). This would seem to be equiv. to S. kṛpī, which disagrees with P. kikī and S. edition’s kṛkī. T2 agrees with DN 14 and S. edition, but T4 appears to transliterate G. kiṣida (= S. kr̥ṣṭa). [back]
Mahāmāyā. C. 大清淨妙. This translation lit. means “great pure wonder.” The other parallels agree that her name was S. māyā (DN 14) or S. mahāmāyā (the others). It’s curious that DĀ 1 has “pure wonder,” but perhaps this was a translation of S. māyā. [back]
This re-introduction signals that a second discourse is beginning. In DN 14, the second introduction is quite verbose. Not only does it replicate the introduction to the Seven Buddhas discourse, but the Buddha summarizes all of the biographical details for Vipaśyin before moving on to telling the audience any new information.

The second introduction in Taisho 2 also depicts the monks holding another discussion that’s again overheard by the Buddha. The Turkestan Sanskrit edition lacks a segue between the two halves of the sūtra.

It should also be noted that Taisho 3 begins the story of Bodhisattva Vipaśyin without an introduction and picks up at the point of his encounter with the four signs and decision to leave home.

Here in DĀ 1, the second introduction has been minimized, but it still remains. [back]
From this section down to the beginning of the story of the Bodhisattva’s thirty-two signs, DĀ 1 has ten brief sections on his mother’s pregnancy and his birth. There is a strong agreement between this version and what we find in Taisho 2. They share the same order and differ only in each adding a different section. I.e., Taisho 2 has a section depicting the gods announcing to each other that the Bodhisattva has descended into a mother’s womb, and it lacks the section depicting the Bodhisattva walking seven paces at birth. Otherwise, DĀ 1 and Taisho 2 share exactly the same outline of this section of the story. In fact, DĀ 1 mentions the Bodhisattva’s name being announced in its verse, which may be an oblique reference to the section included only in Taisho 2.

This close correspondence between DĀ 1 and Taisho 2 stops after this part of the story. This is because Taisho 2 lacks the elaborate storytelling about the Buddha’s thirty-two signs, his leaving home, his awakening, and his teaching career afterward. DĀ 1, like DN 14 and the other parallels, has added all of this material. Taisho 2, which looks like an older and simpler version, covers all of this (except for the Buddha’s teaching career) with six brief sections of the same size and format as the ones covering the Bodhisattva’s birth.

In contrast to Taisho 2’s simplicity, Taisho 3 tells an elaborate story that begins with the Bodhisattva encountering the four signs. It therefore contains no parallel with this section of the story about his mother and birth.

DN 14 and the Sanskrit edition have both added a few sections to the older core of this part of the story. DN 14 adds five sections: on his mother enjoying the five sense desires, on his mother dying and being reborn in Tuṣita, on the length of her pregnancy, on the gods delivering him, and on the gods catching him before he hit the ground. On the first addition, only DĀ 1 and DN 14 mention that his mother had no lust; the other two parallels only say she was unattached to sense desires. DN 14 created a separate section for her lack of lust, and DĀ 1 added it to the section on her detachment from desires in general. There is some disorder in DN 14 compared to the other parallels, too. For instance, the omens of light and earthquakes when he is born is placed at the end of the section rather than at the middle when the description of his birth begins.

The Sanskrit edition also adds more sections to the core story, but differently than DN 14. It adds a section on a stream flowing from a well and the gods making offerings of flowers and music to the Bodhisattva. It also divides a section into two that in the other versions mentions both his mother being in comfort and seeing the Bodhisattva in her womb. [back]
elephant. C. 大龍, S. mahānāga. S. nāga typically refers to serpents, either mythological or ordinary, but it did sometimes refer to elephants. Given that this nāga walks, mahānāga here must mean a bull elephant. [back]
At this point, the story of the Bodhisattva begins to replicate the events we find in the epics of the Buddha’s life like the Buddhacarita and Lalitavistara. DĀ 1, DN 14, and the S. edition all agree in the main in this section, differing only in the degree of verbosity and giving lists of the signs that differ in their order and level of detail. T2 differs from the other versions in that it has one section stating that the Bodhisattva was born with the thirty-two signs, and then another section about his father summoning the fortune tellers. Neither section included a list of signs.

fortune tellers and seers. C. 相師及諸道術, P. nemitta brāhmaṇa, S. brāhmaṇa naimitta. The parallel expression in DN 14 reads “fortune tellers and priests.” A couple passages later in DĀ indicate that 道術 (lit. “techniques of the Way”) refers to methods of meditation (cf. T1.7a15-16 and T1.23c13-17). If the people summoned were simply priests, I would expect one of the usual translations of S. brāhmaṇa found in DĀ, but 道術 only occurs here as a profession and as techniques of meditation in the above two passages. As a result, it would seem the C. translator understood the term to mean someone who had attained spiritual knowledge through meditation. I’ve translated 道術 here as “seer” to approximate this. [back]

Translator: Charles Patton

Last Revised: 14 November 2024

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Translating Classical Buddhism to Modern English

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