Translating Classical Buddhism to Modern English

The Numerical Discourses

Chapter 24: The Tall Flag

（五） 神足化 5. Miraculous Transformations
聞如是： 一時，佛在摩竭國、道場樹下，初始得佛。 1. Thus I have heard:1 One time, the Buddha was sitting under the bodhi tree in Magadha when he first became a Buddha.
Who to Teach First
爾時，世尊便作是念： 「我今以得此甚深之法，難解、難了、難曉、難知。 極微極妙智所覺知。 我今當先與誰說法？ 使解吾法者是誰？」 2. It was then that the Bhagavān had this thought, “Now, I have attained this profound Dharma that’s hard to understand, hard to comprehend, hard to realize, and hard to know. It’s an extremely subtle and sublime knowledge that I’ve realized and known. Now, to whom will I explain this teaching first? Who’ll understand this teaching of mine?”
爾時，世尊便作是念： 「羅勒迦藍諸根純熟。 應先得度。 又且，待我有法。」 3. The Bhagavān then thought, “Āḷāra Kālāma’s faculties are fully matured. He should be the first to be liberated. He had provided me with the Dharma, too.”
作此念已，虛空中有天白世尊曰： 「羅勒迦藍死已七日。」 4. After he had that thought, there was a god in the sky that said to the Bhagavān, “Āḷāra Kālāma died seven days ago.”
是時，世尊復作念曰： 「何其苦哉！不聞吾法，而取命終。 設當聞吾法者，即得解脫。」 5. The Bhagavān again thought, “How terrible for him! He didn’t hear my Dharma before he reached the end of his life. If he had heard my Dharma, he would’ve been liberated immediately.”
是時，世尊復作是念： 「我今先與誰說法？ 使得解脫？ 今，欝頭藍弗先應得度。 當與說之。 聞吾法已，先得解脫。」 6. The Bhagavān again had this thought, “To whom will I explain this Dharma first? Who could it liberate? Now, Udraka Rāmaputra should be the first to be liberated. I will give him a teaching. After he hears my Dharma, he’ll be the first to be liberated.”
世尊作是念，虛空中有天語言： 「昨日夜半，以取命終。」 7. When the Bhagavān had that thought, a god in the sky told him, “Just yesterday night, he reached the end of his life.”
是時，世尊便作是念： 「欝頭藍弗何其苦哉！不聞吾法，而取命過。 設得聞吾法者，即得解脫。」 8. The Bhagavān then thought, “How terrible for Udraka Rāmaputra! He didn’t to hear my Dharma before he reached the end of his life. If he had heard my Dharma, he would have been liberated immediately.”
爾時，世尊復作是念： 「誰先聞法而得解脫？」 是時，世尊重更思惟：「五比丘多所饒益。 我初生時，追隨吾後。」 9. The Bhagavān then thought, “Who’ll be the first to hear this Dharma and attain liberation?” The Bhagavān then contemplated this once again: “There were five monks who were of great benefit to me. They had followed me since I was first born.”
是時，世尊復作是念： 「今五比丘竟為所在？」 即以天眼觀五比丘，乃在波羅㮈、仙人、鹿園所止之處。 「我今當往，先與五比丘說法。 聞吾法已，當得解脫。」 10. Again, the Bhagavān thought, “Where are those five monks now?” He then used his heavenly eye to observe the five monks, who were residing at the Residence of Sages in the deer preserve of Bārāṇasī. “I’ll go there now, and they’ll be the first to whom I explain this teaching. After they hear my teaching, they’ll be liberated.”
Seven Days at the Bodhi Tree
爾時，世尊七日之中熟視道樹，目未曾眴。 爾時，世尊便說此偈： 11. The Bhagavān spent seven days stared at the bodhi tree, and his eyes never blinked. He then spoke these verses:
  • 「我今此坐處，
    經歷生死苦。
    執御智慧斧，
    永斷根元栽。
  • “Here I am sitting in this place,
    Having passed through the pain of birth and death.
    I picked up the ax of wisdom
    And cut forever its root origin.
  • 天王來至此，
    及諸魔怨屬。
    復以方便降，
    令著解脫冠。
  • A god king came to me,
    And a host of māras did, too.
    Again using the ways to defeat them,
    I could don the crown of liberation.
  • 今於此樹下，
    坐於金剛床，
    以獲一切智，
    逮無所礙慧。
  • Now, I am here under this tree,
    Seated upon a seat made of diamond,
    I’ve obtained knowledge of everything,
    Acquired wisdom obstructed by nothing.
  • 我坐此樹下，
    見生死之苦。
    已却死元本，
    老病永無餘。」
  • Here I sit under this tree,
    Observing the pains of birth and death.
    Gone forever is the origin of death,
    With no old age or illness remaining.”
爾時，世尊說此偈已，便從坐起而去，欲向波羅㮈國。 12. After he spoke these verses, the Bhagavān then rose from his seat and set out for Bārāṇasī.
The Ascetic Upaka
是時，優毘伽梵志遙見世尊。 光色炳然，翳日月明。 見已，白世尊曰： 「瞿曇，師主今為所在？ 為依何人出家學道？ 恒喜說何法教？ 為從何來？為欲所至？」 13. It was then that the ascetic Upaka saw the Bhagavān from afar. His glowing form was clear and bright, blotting out the light of the sun and moon. Upon seeing him, Upaka said to the Bhagavān, “Gautama, where is your teacher? On whom did you rely when you left home to train on the path? About what Dharma teaching do you always delight discussing? Where are you coming from, and where are you going?”
爾時，世尊向彼梵志，而說此偈： 14. The Bhagavān then spoke these verses to that ascetic:
  • 「我成阿羅漢，
    世間最無比。
    天及世間人，
    我今最為上。
  • “I’ve become an arhat,
    Supreme and without compare in the world.
    Among gods and worldly people,
    I am now the highest.
  • 我亦無師保，
    亦復無與等。
    獨尊無過者，
    冷而無復溫。
  • “I have neither a teacher
    Nor any other equal, either.
    I’m the only worthy who’s without flaw,
    Who’s cooled and won’t be warmed again.
  • 今當轉法輪，
    往詣加尸邦。
    今以甘露藥，
    開彼盲冥者。
  • I will now turn the Dharma wheel
    And go visit Kāśī city.
    Now, I’ll use the immortal medicine,
    To dispel their benightedness.
  • 波羅㮈國界，
    加尸國王土，
    五比丘住處，
    欲說微妙法。
  • The realm of Bārāṇasī,
    The royal land of Kāśī,
    That’s where the five monks are living,
    To whom I’m going to explain this subtle Dharma.
  • 使彼早成道，
    及得漏盡通。
    以除惡法元，
    是故最為勝。」
  • Swiftly will they become awakened
    And realize their contaminants have ended.
    Eliminating the origin of what’s evil,
    Therefore, is the greatest thing.”
時，彼梵志歎吒儼頭，叉手。 彈指含笑，引道而去。 15. That ascetic mockingly bowed his head and put his palms together. He then snapped his fingers with a smile, set out on the road, and departed.
Converting the Five Monks
時，世尊往詣波羅㮈。 是時，五比丘遙見世尊來。 見已各共論議： 「此是沙門瞿曇從遠而來。 情性錯亂，心不專精。 我等勿復共語，亦莫起迎，亦莫請坐。」 16. The Bhagavān went on to Bārāṇasī. Those five monks saw the Bhagavān coming from afar. When they did, they held a discussion about him: “That’s the ascetic Gautama coming in the distance. He has a confused disposition, and his mind isn’t focused. We shouldn’t speak with him again, nor get up to look at him or ask him to sit.”
爾時，五人便說此偈： 17. Those five monks then spoke this verse:
  • 「此人不應敬，
    亦莫共親視。
    勿復稱『善來』；
    亦莫請使坐。」
  • “That man isn’t worthy of respect,
    Nor should he be befriended or looked at.
    Don’t again say, ‘Welcome!’ to him;
    Don’t ask him to sit down, either.”
爾時，五人說此偈已，皆共默然。 爾時，世尊至五比丘所，漸漸欲至。 時，五比丘漸起來迎。 或與敷座者；或與取水者。 爾時，世尊即前就坐，作是思惟： 「此是愚癡之人，竟不能全其本限。」 18. After the five monks spoke this verse, they fell silent. When the Bhagavān arrived there, he eventually approached the five monks. They then got up to watch him come. Some of them prepared a seat; others fetched water. The Bhagavān then took the seat that was readied in front of him, and he thought, “These foolish men aren’t capable of keeping their to own restrictions in the end.”
爾時，五比丘稱世尊為「卿。」 是時，世尊告五比丘曰： 「汝等莫卿無上至真、等正覺。 所以然者？ 我今已成無上至真、等正覺，已獲甘露善。 自專念，聽吾法語。」 19. The five monks then called the Bhagavān “friend.” He told the five monks, “You are not friends to an unsurpassed arhat who is completely awakened. Why is that? I’m now an unsurpassed arhat, a completely awakened one, who has gained the virtue of immortality. Focus your thoughts and listen to my words of Dharma.”
爾時，五比丘白世尊曰： 「瞿曇，本苦行時，尚不能得上人之法。 況復今日意情錯亂，言得道乎？」 20. The five monks then said to the Bhagavān, “Gautama, when you practiced asceticism before, you still weren’t able to attain the way of a superior man. How could someone whose mind was so confused say today that he has attained awakening?”
世尊告曰：「云何，五人？汝等曾聞吾妄語乎？」 21. The Bhagavān asked them, “How is it, five monks? Have you ever heard me tell a lie?”
五比丘曰：「不也，瞿曇。」 The five monks said, “No, Gautama.”
世尊告曰： 「如來、等正覺已得甘露。 汝等悉共專心，聽吾說法。」 是時，世尊便復作是念： 「我今堪任降此五人。」 22. The Bhagavān told them, “The Tathāgata, the Completely Awakened One, has attained the immortal. All of you, focus your minds and listen to my Dharma teaching.” The Bhagavān then thought, “I can train these five men now.”
Turning the Dharma Wheel
是時，世尊告五比丘： 「汝等當知，有此四諦。 云何為四？ 苦諦、苦習諦、苦盡諦、苦出要諦。 23. The Bhagavān then told the five monks, “You should know, there are these four truths. What are the four? The truth of suffering, truth of the formation of suffering, truth of the cessation of suffering, and the truth of the escape from suffering.
「彼云何名為苦諦？ 所謂生苦、老苦、病苦、死苦、憂悲惱苦、愁憂苦痛，不可稱記。 怨憎會苦、恩愛別苦、所欲不得，亦復是苦。 取要言之，五盛陰苦。 是謂苦諦。 24. “What’s called the truth of suffering? It’s the suffering of birth, suffering of old age, suffering of illness, suffering of death, suffering of sorrow, and suffering of grief, which cannot be described. It’s also the suffering of association with what’s hated, suffering of separation from what’s loved, and the suffering of not getting what’s desired. Essentially speaking, it’s the suffering of the five proliferating aggregates. This is called the truth of suffering.
「云何苦習諦？ 所謂受愛之分。 習之不惓，意常貪著。 是謂苦習諦。 25. “What’s the truth of the formation of suffering? It’s the factors of feeling and craving. When making a habit of them without tire, the mind is constantly covetous and attached to them. This is called the truth of the formation of suffering.
「彼云何苦盡諦？ 能使彼愛滅盡無餘，亦不更生。 是謂苦盡諦。 26. “What’s the truth of the cessation of suffering? It’s possible to make that craving cease and end without remainder so that it doesn’t arise again. This is called the truth of suffering’s cessation.
「彼云何名為苦出要諦？ 所謂賢聖八品道，所謂等見、等治、等語、等業、等命、等方便、等念、等定。 是謂名為四諦之法。 27. “What is the truth of the escape from suffering? It’s the noble eightfold path, which is right view, right discipline, right speech, right action, right livelihood, right method, right mindfulness, and right samādhi. This is called the Dharma of four truths.
「然復，五比丘，此四諦之法，苦諦者眼生、智生、明生、覺生、光生、慧生，本未聞法。 復次，苦諦者，實、定，不虛不妄，終不有異。 世尊之所說，故名為苦諦。 28. “Moreover, five monks, in this Dharma of four truths, the truth of suffering is a principle never heard before that gives rise to vision, knowledge, insight, awakening, light, and wisdom. Furthermore, the truth of suffering is real, definite, neither fake nor false, and doesn’t ever change. It’s a teaching by the Bhagavān; therefore, it’s called the truth of suffering.
「苦習諦者，本未聞法，眼生、智生、明生、覺生、光生、慧生。 復次，苦習諦者，實、定，不虛不妄，終不有異。 世尊之所說，故名為苦習諦。 29. “The truth of the formation of suffering is a principle never heard before that gives rise to vision, knowledge, insight, awakening, light, and wisdom. Furthermore, the truth of the formation of suffering is real, definite, neither fake nor false, and doesn’t ever change. It’s a teaching by the Bhagavān; therefore, it’s called the truth of the formation of suffering.
「苦盡諦者，本未聞法，眼生、智生、明生、覺生、慧生、光生。 復次，苦盡諦者，實、定，不虛不妄，終不有異。 世尊之所說，故名為苦盡諦。 30. “The truth of the cessation of suffering is a principle never heard before that gives rise to vision, knowledge, insight, awakening, light, and wisdom. Furthermore, the truth of the cessation of suffering is real, definite, neither fake nor false, and doesn’t ever change. It’s a teaching by the Bhagavān; therefore, it’s called the truth of the cessation of suffering.
「苦出要諦者，本未聞法，眼生、智生、明生、覺生、光生、慧生。 復次，苦出要諦者，實、定，不虛不妄，終不有異。 世尊之所說，故名為苦出要諦。 31. “The truth of the escape from suffering is a principle never heard before that gives rise to vision, knowledge, insight, awakening, light, and wisdom. Furthermore, the truth of the escape from suffering is real, definite, and neither fake nor false, and it doesn’t ever change. It’s a teaching by the Bhagavān; therefore, it’s called the truth of the escape from suffering.
「五比丘，當知此四諦者，三轉十二行。 如實不知者，則不成無上正真、等正覺。 以我分別此四諦三轉十二行，如實知之、是故成無上至真、等正覺。」 32. “Five monks, you should know the three turnings and twelve steps of these four truths. Someone who doesn’t truly know them doesn’t achieve the unsurpassed, correct, and complete awakening. It was by discerning the three turnings and twelve steps of these four truths and truly knowing them that I achieved the unsurpassed, correct, and complete awakening.”
爾時，說此法時，阿若拘隣諸塵垢盡，得法眼淨。 33. Once he had explained this teaching, Ajñāta Kauṇḍinya’s dust and defilements were ended, and his Dharma eye was clarified.
是時，世尊告拘隣曰： 「汝今以逮法、得法？」 34. The Bhagavān then addressed Kauṇḍinya, “Have you grasped the Dharma and attained the Dharma now?”
拘隣報曰： 「如是，世尊！以得法、逮法。」 Kauṇḍinya replied, “Yes, Bhagavān! I’ve attained the Dharma and obtained the Dharma.”
是時，地神聞此語已，作是唱：「今如來在波羅㮈國轉法輪。 諸天、世人、魔、若魔天、人及非人所不能轉者，今日如來轉此法輪。 阿若拘隣已得甘露之法。」 35. After hearing this discourse, the spirit of the earth called out, “The Tathāgata has turned the Dharma wheel while staying in Bārāṇasī. None of the gods, worldly people, and demons or the god Māra, humans, and non-humans could turn it, but today the Tathāgata has turned the Dharma wheel. Ajñāta Kauṇḍinya has also attained the immortal Dharma!”
是時，四天王從地神聞唱令聲，復傳告曰： 「阿若拘隣以得甘露之法。」 36. The four god kings then heard the earth spirit’s call and passed it on: “Ajñāta Kauṇḍinya has attained the immortal Dharma!”
是時，三十三天復從四天王聞⋯艶天從三十三天聞⋯乃至⋯兜術天展轉聞聲⋯乃至⋯梵天亦復聞聲： 「如來在波羅㮈轉法輪。 諸天、世人、魔、若魔天、人及非人所不轉者，今日如來轉此法輪⋯」 爾時，便名為阿若拘隣。 37. The Trāyastriṃśa gods also heard it from the four god kings … the Yama gods heard it from the Trāyastriṃśa gods … the Tuṣita gods in turn heard the call … the Brahma gods also heard the call: “The Tathāgata has turned the Dharma wheel while staying in Bārāṇasī. None of the gods, worldly people, and demons or the god Māra, humans, and non-humans could turn it, but today the Tathāgata has turned the Dharma wheel …” It was then that he was named Ajñāta Kauṇḍinya.
Teaching the Five Monks
爾時，世尊告五比丘： 「汝等二人住受教誨，三人乞食。 三人所得食者，六人當共食之。 三人住受教誨，二人往乞食。 二人所得食者，六人當取食之。」 38. It was then that the Bhagavān told the five monks, “You two stay here and receive instruction, and you three go and solicit alms. When the three of you have gotten alms, then the six of us will share a meal. You three then will stay to receive instruction, and you two go and solicit alms. When the two of you have gotten alms, the six of us will take our meal.”
爾時教誨，此時成無生涅槃法，亦成無生、無病、無老、無死。 是時，五比丘盡成阿羅漢。 是時，三千大千剎土有五阿羅漢，佛為第六。 39. He instructed them for a time, and they achieved the birthless quality of nirvāṇa, and they became birthless, without illness, ageless, and deathless. The five monks then all became arhats. At that point, there were five arhats, with the Buddha as the sixth, in a billion lands.
爾時，世尊告五比丘： 「汝等盡共人間乞食。 慎莫獨行。 然復，眾生之類，諸根純熟，應得度者。 我今當往優留毘村聚，在彼說法。」 40. It was then that the Bhagavān addressed the five monks, “All of you go together to solicit alms from people. Be heedful, and don’t go alone. Moreover, when there are sentient beings whose faculties are fully matured, they should be liberated. I will go to town of Uruvilvā to teach the Dharma there.”
Taming the Evil Serpent
爾時，世尊便往至優留毘村聚所。 爾時，連若河側有迦葉在彼止住。 知天文、地理，靡不貫博。 算數樹葉皆悉了知。 將五百弟子，日日教化。 去迦葉不遠有石室；於石室中，有毒龍在彼止住。 41. The Bhagavān then went to the town of Uruvilvā. There was a Kāśyapa living near there on the shore of the Nairañjanā River. He knew astronomy and geography, and there was nothing he didn’t comprehend. He even knew how to calculate the number of leaves in a tree. He led five hundred disciples, whom he instructed daily. There was a cave not far away from Kāśyapa, and a poisonous serpent lived in that cave.
爾時，世尊至迦葉所。 到已，語迦葉言： 「吾欲寄在石室中一宿。 若見聽者，當往止住。」 42. It was then that the Bhagavān visited Kāśyapa. When he arrived, he said to Kāśyapa, “I’d like to stay for a night in the cave. If you would permit me, I’ll go there to stay.”
迦葉報曰： 「我不愛惜，但彼有毒龍恐相傷害耳。」 Kāśyapa replied, “I wouldn’t begrudge it to you, but there is a poisonous serpent there that’s frightful and dangerous.”
世尊告曰： 「迦葉，無苦。 龍不害吾。 但見聽許止住一宿。」 43. The Bhagavān told him, “Kāśyapa, that’s no problem. That serpent won’t hurt me. I just need permission to stay there for a night.”
迦葉報曰： 「若欲住者，隨意往住。」 Kāśyapa replied, “If you want to stay there, then do as you like.”
爾時，世尊即往石室，敷座而宿。 結跏趺坐，正身正意，繫念在前。 是時，毒龍見世尊坐，便吐火毒。 爾時，世尊入慈三昧。 從慈三昧起，入焰光三昧。 爾時，龍火、佛光一時俱作。 44. The Bhagavān then went to the cave and prepared a seat for the night. Sitting down cross-legged with upright body and mind, he fixed his attention to what was in front of him. At that point, the poisonous serpent saw the Bhagavān sitting there and spat flaming venom at him. The Bhagavān at that moment had entered a samādhi of kindness. He emerged from that samādhi of kindness and entered a samādhi of blazing light. The serpent’s fire and the Buddha’s light were produced right at the same time.
爾時，迦葉夜起，瞻視星宿，見石室中有大火光。 見已，便告弟子曰： 「此瞿曇沙門容貌端政，今為龍所害。 甚可憐慜！我先亦有此言： 『彼有惡龍，不可止宿。』」 是時，迦葉告五百弟子： 「汝持水瓶，及輿高梯，往救彼火！ 使彼沙門得濟此難！」 45. Kāśyapa got up that night to look up at the stars, and he saw the light of a large fire in the cave. Seeing that, he told a disciple, “This ascetic Gautama was handsome, but now he’s being killed by that serpent. What a pity! I told him earlier that it was there. ‘There’s an evil serpent; you can’t stay the night there.’” Kāśyapa then told his five hundred disciples, “Get pitchers of water and high ladders and go douse that fire! Save that ascetic from danger!”
爾時，迦葉將五百弟子，往詣石室，而救此火。 或持水灑者，或施梯者，而不能使火時滅。 皆是如來威神所致。 爾時，世尊入慈三昧，漸使彼龍無復瞋恚。 時，彼惡龍心懷恐怖。 東西馳走，欲得出石室，然不能得出石室。 是時，彼惡龍來向如來，入世尊鉢中住。 46. Kāśyapa then led his five hundred disciples to the cave to put out the fire. Some of them carried water and others brought ladders, but they weren’t able to put out the fire. It was the Bhagavān’s power that did. The Bhagavān then entered the samādhi of kindness and slowly made that serpent stop being hateful. The evil serpent’s mind then became fearful. It fled east and west, trying to leave the cave, but it wasn’t able to find the exit. The evil serpent then went to the Tathāgata and coiled up in his alms bowl.
是時，世尊以右手摩惡龍身，便說此偈： 47. The Bhagavān stroked the evil serpent’s body with his right hand and spoke these verses:
  • 「龍出甚為難，
    龍與龍共集。
    龍勿起害心。
    龍出甚為難。
  • “Serpent, escaping is so hard to do
    When two serpents meet each other.
    Serpent, don’t create harmful thoughts.
    Escaping is so hard to do, serpent.
  • 過去恒沙數，
    諸佛般涅槃。
    汝竟不遭遇，
    皆由瞋恚火。
  • In numbers like the Gaṅgā River’s sands,
    Buddhas have parinirvāṇa-d.
    You haven’t met any of them;
    That’s the reason for your hateful fire.
  • 善心向如來；
    速捨此恚毒。
    已除瞋恚毒，
    便得生天上。」
  • Have good thoughts toward the Tathāgata;
    Quickly abandon this hateful venom.
    Once the venom of hate is gone,
    Then you’ll be born up in heaven.”
增壹阿含經卷第十四 End of Fascicle 14
增壹阿含經卷第十五 Beginning of Fascicle 15
東晉罽賓三藏瞿曇僧伽提婆譯
高幢品第二十四之二
爾時，彼惡龍吐舌，舐如來手，熟視如來面。 48. The evil serpent then stuck out its tongue, licked the Tathāgata’s hand, and looked up at his face.
是時，世尊明日清旦，手擎此惡龍，往詣迦葉。 語迦葉曰： 「此是惡龍，極為兇暴。 今以降之。」 49. Early the next morning, the Bhagavān carried the evil serpent in his hand and went to Kāśyapa. He said to Kāśyapa, “Here is the evil serpent that’s so dangerous. It’s tame now.”
爾時，迦葉見惡龍已，便懷恐怖。 白世尊曰： 「止！止，沙門！勿復來前！ 龍備相害！」 50. When he saw the evil serpent, Kāśyapa was terrified. He said to the Bhagavān, “Stop! Stop, ascetic! Don’t come any closer! That serpent looks ready to strike!”
世尊告曰： 「迦葉，勿懼！ 我今已降之。 終不相害。 所以然者？ 此龍已受教化。」 The Bhagavān said, “Kāśyapa, don’t be afraid! I’ve tamed it. It’ll never harm anyone. Why is that? Because this serpent has accepted my instruction.”
是時，迦葉及五百弟子歎未曾有： 「甚奇！甚特！此瞿曇沙門極大威神，能降此惡龍，使不作惡。 雖爾，故不如我得道真。」 51. Kāśyapa and his five hundred disciples then praised this unprecedented thing: “Amazing! Extraordinary! This ascetic Gautama has such miraculous power that he can tame this evil serpent and make it do no evil. Even so, it’s not like the truth that we’ve attained.”
爾時，迦葉白世尊曰： 「大沙門，當受我九十日請？ 所須衣被、飯食、床、臥具、病瘦醫藥，盡當供給。」 52. Kāśyapa then said to the Bhagavān, “Great ascetic, will you accept my invitation to stay for ninety days? I’ll supply you with all the clothes, food, seats, bedding, and the medicine for ailments that you’ll need.”
爾時，世尊默然受迦葉請。 The Bhagavān then silently accepted Kāśyapa’s invitation.
時，世尊以此神龍著大海中，而彼惡龍隨壽長短。 命終之後，生四天王天上。 是時，如來還止石室。 53. The Bhagavān released that magical serpent into the ocean, and that evil serpent lived for a certain time there. After its life ended, it was born up in the Heaven of the Four God Kings. The Tathāgata then returned to stay in the cave.
Miraculous Gifts
迦葉供辦種種飯食已，往白世尊： 「飯食已辦，可往就食。」 54. After he had arranged for a variety of foods to be provided, Kāśyapa then went and said to the Bhagavān, “A meal is ready; you can go eat.”
世尊告曰： 「迦葉在前，吾正爾當往。」 迦葉去後，便往至閻浮提界上，閻浮樹下取閻浮果。 還，先至迦葉石室中坐。 The Bhagavān told him, “Kāśyapa, you go first; I’ll be right behind you.” After Kāśyapa had left, he went to the top of Jambudvīpa and picked a Jambu fruit from under the Jambu tree there. He then returned to sit in the cave before Kāśyapa came back.
是時，迦葉見世尊在石室中，白世尊曰： 「沙門，為從何道，來至石室？」 55. When he saw the Bhagavān there in the cave, Kāśyapa said to him, “Ascetic, what path did you take to come back to this cave?”
佛告迦葉： 「汝去之後，吾至閻浮提界上，取閻浮果。 還來至此坐。 迦葉當知，此果甚為香美。 可取食之。」 The Buddha told Kāśyapa, “After you left, I went to the top of Jambudvīpa and picked a Jambu fruit from under the Jambu tree. I then returned to sit here. Kāśyapa, you should know that this fruit is fragrant. You can take it for your meal.”
迦葉對曰： 「我不須是。 沙門自取食之。」 是時，迦葉復作是念： 「此沙門極有神足，有大威力。 乃能至閻浮界上，取此美果。 雖爾，故不如我道真。」 56. Kāśyapa replied, “I don’t need it. Ascetic, take it for your own meal.” Then Kāśyapa again thought, “This ascetic has such miraculous abilities; he’s quite powerful. He’s even able to go to the top of Jambudvīpa and pick this delicious fruit. Even so, it’s not the same as the truth that I’ve attained.”
是時，世尊食已，還在彼止宿。 After he had eaten, the Bhagavān returned to his place for the night.
迦葉清朝至世尊所， 到已，白世尊曰： 「食時以至，可往就食。」 57. Early in the morning, Kāśyapa went to the Bhagavān. When he arrived, he said to the Bhagavān, “Mealtime has arrived; you can go eat.”
佛告迦葉： 「汝並在前，吾後當往。」 迦葉去後，便至閻浮界上，取阿摩勒果。 還，先至迦葉石室中坐。 The Buddha told Kāśyapa, “You go first; I’ll go later.” After Kāśyapa had left, he went to the top of Jambudvīpa and picked an āmalaka fruit. He then returned to sit in the cave before Kāśyapa came back.
迦葉白世尊曰： 「沙門，為從何道，來至此間？」 58. Kāśyapa said to the Bhagavān, “Ascetic, what path did you take to come back here?”
世尊告曰： 「汝去之後，至閻浮界上，取此果來。 極為香美。 若須者便取食之。」 The Bhagavān told him, “After you left, I went to the top of Jambudvīpa, picked this fruit, and came back. It’s very fragrant. If you need it, you can have it to eat.”
迦葉對曰： 「吾不須是。 沙門自取食之。」 59. Kāśyapa replied, “I don’t need it. Ascetic, take it for your own meal.”
是時，迦葉復作是念： 「此沙門極有神力，有大威神。 吾去之後，取此果來。 雖爾，故不如我，我已得道。」 Then Kāśyapa again thought, “This ascetic has such miraculous abilities; he’s quite powerful. After I left, he picked this fruit and came back. Even so, it’s not the same as the truth that I’ve attained.”
是時，世尊食已，還彼止宿。 60. After he had eaten, the Bhagavān returned to his place for the night.
明日，迦葉至世尊所，而作是說： 「食時已至，可往就食。」 61. The next day, Kāśyapa went to the Bhagavān and said, “Mealtime has arrived; you can go eat.”
佛告迦葉： 「汝並在前，吾後當往。」 迦葉去後，世尊至北欝單曰，取自然粳米來。 還至迦葉石室。 The Buddha told Kāśyapa, “You go first; I’ll go later.” After Kāśyapa had left, the Bhagavān went north to Uttarakuru, took some naturally cooked rice. He returned to the cave before Kāśyapa came back.
迦葉問佛： 「沙門，為從何道，來至此坐？」 62. Kāśyapa asked the Buddha, “Ascetic, what path did you take to come back and sit here?”
世尊告曰： 「迦葉當知，汝去之後，吾至欝單曰，取自然粳米。 極為香好。 迦葉，須者便取食之。」 The Bhagavān told him, “Kāśyapa, you should know that after you left, I went to Uttarakuru and brought back some naturally cooked rice. It’s very fragrant. Kāśyapa, if you need it, you can have it to eat.”
迦葉對曰： 「吾不須是。 沙門自取食之。」 迦葉復作是念： 「此沙門極有神足，有大神力。 雖爾，故不如我得道真。」 63. Kāśyapa replied, “I don’t need it. Ascetic, take it for your own meal.” Kāśyapa again thought, “This ascetic has such miraculous abilities; he’s quite powerful. Even so, it’s not the same as the truth that I’ve attained.”
是時，世尊食已，還彼止宿。 64. After he had eaten, the Bhagavān returned to his place for the night.
明日，迦葉至世尊所，而作是說： 「食時已至，可往就食。」 65. The next day, Kāśyapa went to the Bhagavān and said, “Mealtime has arrived; you can go eat.”
佛告迦葉： 「汝並在前，吾後當往。」 迦葉去後，世尊至瞿耶尼，取呵梨勒果。 先至迦葉石室中坐。 The Buddha told Kāśyapa, “You go first; I’ll go later.” After Kāśyapa left, the Bhagavān went to Godānīya, picked a black myrobalan fruit. He then returned to sit in the cave before Kāśyapa came back.
迦葉問佛： 「沙門，為從何道，來至此坐？」 66. Kāśyapa asked the Buddha, “Ascetic, what path did you take to come back and sit here?”
佛告迦葉： 「汝去之後，吾至瞿耶尼，取此果來。 極為香美。 迦葉，須者可取食之。」 The Buddha told Kāśyapa, “After you left, I went to Godānīya and brought back this fruit. It’s very fragrant. Kāśyapa, if you need it, you can take it to eat.”
迦葉對曰： 「不須是。 沙門，自取食之。」 迦葉復作是念： 「此沙門極有神力，有大威神。 雖爾，故不如我得道真。」 67. Kāśyapa replied, “I don’t need it. Ascetic, take it for your own meal.” Kāśyapa again thought, “This ascetic has such miraculous abilities; he’s quite powerful. Even so, it’s not the same as the truth that I’ve attained.”
是時，世尊食已，還彼止宿。 68. After he had eaten, the Bhagavān then returned to his place for the night.
明日，迦葉至世尊所而白： 「時至，可往就食。」 69. The next day, Kāśyapa went to the Bhagavān and said, “The time has arrived; you can go eat.”
佛告迦葉： 「汝並在前，吾後當往。」 迦葉去後，世尊至弗于逮，取毘醯勒果。 先至迦葉石室中坐。 The Buddha told Kāśyapa, “You go first; I’ll go later.” After Kāśyapa left, the Bhagavān went to Pūrvavideha, picked a bahera myrobalan fruit. He returned to sit in the cave before Kāśyapa came back.
迦葉問佛： 「沙門，為從何道，來至此坐？」 70. Kāśyapa asked the Buddha, “Ascetic, what path did you take to come back and sit here?”
佛告迦葉： 「汝去之後，吾至弗于逮，取此果來。 極為香好。 迦葉，須者可取食之。」 The Buddha told Kāśyapa, “After you left, I went to Pūrvavideha and brought back this fruit. It’s very fragrant. Kāśyapa, if you need it, you can take it to eat.”
迦葉對曰： 「吾不須是。 沙門自取食之。」 迦葉復作是念： 「此沙門極有神力，有大神足。 雖爾，故不如我得道真。」 71. Kāśyapa replied, “I don’t need it. Ascetic, take it for your own meal.” Kāśyapa again thought, “This ascetic has such miraculous abilities; he’s quite powerful. Even so, it’s not the same as the truth that I’ve attained.”
是時，世尊食已，還彼止宿。 72. After he had eaten, the Bhagavān returned to his place for the night.
The Ceremonial Fire
是時，迦葉時欲大祠。 五百弟子執斧破薪，手擎斧而斧不下。 是時，迦葉復作是念： 「此必沙門所為。」 是時，迦葉問世尊曰： 「今欲破薪。 斧何故不下也？」 73. Kāśyapa then was going to perform a large sacrifice. His five hundred disciples took up axes to chop the firewood, but when they lifted the axes in their hands, the axes wouldn’t go down. Kāśyapa then thought, “Surely, this is that ascetic’s doing.” Kāśyapa then asked the Bhagavān, “We would like to chop firewood now. Why won’t the axes go down?”
世尊告曰： 「欲得斧下耶？」 The Bhagavān asked, “Would you like the axes to go down?”
曰：「欲使下斧。」 尋時下。 “We would like to lower the axes.” They immediately dropped.
是時，彼斧既下，復不得舉。 迦葉復白佛言： 「斧何故不舉？」 74. After the axes had gone down, they couldn’t be lifted again. Kāśyapa again asked the Buddha, “Why won’t the axes go up?”
世尊告曰： 「欲使斧舉耶？」 The Bhagavān asked him, “Would you like the axes to go up?”
曰：「欲使舉斧。」 尋得舉。 “We would like the axes to go up.” They immediately rose up.
爾時，迦葉弟子意欲然火，火不得然。 是時，迦葉復作是念： 「此必沙門瞿曇所為。」 迦葉白佛： 「火何故不然？」 75. Kāśyapa’s disciples then decided to start the fire, but the fire wouldn’t light. Kāśyapa again thought, “Surely, this is the ascetic Gautama’s doing.” Kāśyapa said to the Buddha, “Why won’t the fire light?”
佛告迦葉： 「欲使火然耶？」 The Buddha asked Kāśyapa, “Would you like to light the fire?”
曰：「欲使然火。」 尋時然。 “We would like to light the fire.” It immediately was lit.
爾時，意欲滅火，火復不滅。 迦葉白佛： 「火何故不滅？」 76. They then decided to douse the fire, but the fire wouldn’t go out. Kāśyapa asked the Buddha, “Why won’t the fire go out?”
佛告迦葉： 「欲使火滅耶？」 The Buddha asked, “Would you like the fire to go out?”
曰：「欲使滅火。」 尋時滅。 “We would like the fire to go out.” It immediately went out.
迦葉便作是念： 「此沙門瞿曇，面目端政，世之希有。 吾明日欲大祠，國王人民盡當來集。 設當見此沙門者，吾不復得供養。 此沙門明日不來者，便為大幸。」 77. Kāśyapa then thought, “This ascetic Gautama has handsome features; he’s extraordinary for this world. Tomorrow, I’m going to perform a large sacrifice, and the King and the people will come and gather. If they meet this ascetic, I won’t get their offerings anymore. It would be a great fortune for me if that ascetic didn’t come tomorrow.”
是時，世尊知迦葉心中所念，明日清旦，至欝單曰。 取自然粳米，瞿耶尼取乳汁，往至阿耨達泉而食。 竟日在彼住，向暮還至石室止宿。 78. Knowing that thought in Kāśyapa’s mind, the Bhagavān went to Uttarakuru the next day early in the morning. He took some naturally cooked rice from there, went to Godānīya to get milk, and then went to Lake Anavatapta to eat. At the end of the day, he returned to the cave at sunset to spend the night.
迦葉明日至世尊所，問曰： 「沙門，昨日何故不來？」 79. The next day, Kāśyapa went to the Bhagavān and asked, “Ascetic, why didn’t you come yesterday?”
佛告迦葉： 「汝昨日作是念： 『此瞿曇極為端政，世之希有。 吾明日大祠。 若國王人民見者，便斷吾供養。 設不來者，便是大幸。』 我尋知汝心之所念，乃至欝單曰，取自然粳米，瞿耶尼取乳汁，往阿耨達泉上食。 竟日在彼，向暮還至石室中止宿。」 The Buddha told Kāśyapa, “Yesterday, you had the thought, ‘This ascetic Gautama has handsome features; he’s extraordinary for this world. Tomorrow will be my large sacrifice. If the King and the people see him, they’ll stop supporting me. It would be a great fortune for me if that ascetic didn’t come.’ I immediately knew that thought in your mind, so I went to Uttarakuru to get some naturally cooked rice, went to Godānīya for milk, and then went to source of Lake Anavatapta to eat. At the end of the day, I returned to the cave at sunset to spend the night.”
是時，迦葉復作是念： 「此大沙門，極有神足，實有威神。 雖爾，故不如我得道真。」 80. Kāśyapa again had this thought, “This ascetic has such miraculous abilities; he’s quite powerful. Even so, it’s not the same as the truth that I’ve attained.”
The Gods Visit the Bhagavān
是時，世尊食已，還石室止宿。 即夜，四天王至世尊所而聽經法。 四天王亦有光明，佛亦大放光。 照彼山野，洞然一色。 81. After the Bhagavān had eaten, he returned to the cave for the night. That night, the four god kings visited the Bhagavān and listened to the sūtra teachings. The four god kings were radiant, and the Buddha also emitted a great radiance. They illuminated the mountain wilderness, which blazed with a singular color.
時，彼迦葉夜見光明，明日清旦，至世尊所。 到已，白世尊曰： 「昨夜是何光明照此山野？」 82. Kāśyapa saw their radiance that night, and he went to the Bhagavān at sunrise the next day. Upon arriving there, he asked the Bhagavān, “What was so radiant that it illuminated this mountain wilderness last night?”
世尊告曰： 「昨夜，四天王來至我所而聽法。 是彼四天王之光明。」 The Bhagavān told him, “The four god kings came to visit me and listened to the Dharma. It was the radiance of those four god kings.”
是時，迦葉復作是念： 「此沙門極有神力，乃能使四天王來聽經法。 雖有此力，由不如我得道真。」 83. Kāśyapa again had the thought, “This ascetic Gautama has such miraculous abilities that even the four god kings come to listen to his sūtra teachings. Even though he has this power, it’s not the same as the truth that I’ve attained.”
是時，世尊食已，還在彼宿。 夜半，釋提桓因來至世尊所而聽法。 天帝光明復照彼山。 84. After the Bhagavān had eaten, he returned to the cave for the night. At midnight, Śakra the Lord of the Gods visited the Bhagavān to listen to the Dharma. The Lord of the Gods’ radiance also illuminated that mountain.
時，彼迦葉夜起瞻星，見此光明。 明日清旦，迦葉至世尊所，問曰： 「瞿曇，昨夜光明極為殊特？ 有何因緣，有此光明？」 85. That night, Kāśyapa got up to look at the stars, and he saw this radiance. He went to the Bhagavān at sunrise the next day and asked, “Gautama, what was that extraordinary radiance last night? What were the causes and conditions for that radiance?”
世尊告曰： 「昨夜，天帝釋來至此聽經。 故有此光明耳。」 The Bhagavān told him, “Last night, the Lord of the Gods came here to listen to the sūtras. The radiance was just because of that.”
時，迦葉復作是念： 「此沙門瞿曇極有神力，有大威神。 乃能使天帝釋來聽經法。 雖爾，故不如我得道真。」 86. Kāśyapa again had the thought, “This ascetic Gautama has such miraculous abilities; he’s quite powerful. Even the Lord of the Gods visits him to listen to his sūtra teachings. Even so, it’s not the same as the truth that I’ve attained.”
是時，世尊食已，還在彼宿。 夜半，梵天王放大光明照彼山中，至世尊所而聽經法。 87. After the Bhagavān had eaten, he returned to the cave for the night. At midnight, the God King Brahmā emitted a great radiance that illuminated the mountain while he visited the Bhagavān and listened to the sūtra teachings.
時，迦葉夜起見光明。 明日至世尊所而問曰： 「昨夜，光明倍有所照。 勝於日月光明！ 有何等因緣，致此光明？」 88. That night, Kāśyapa got up and saw the radiance. The next day he went to the Bhagavān and asked, “Last night, there was a radiance that was twice as bright as before. It was brighter than the sun and moon! What were the causes and conditions that brought about this radiance?”
世尊告曰： 「迦葉，當知昨夜大梵天王來至我所而聽經法。」 The Bhagavān told him, “Kāśyapa, you should know that last night the great God King Brahmā came to me to listen to the sūtra teachings.”
是時，迦葉復作是念： 「此沙門瞿曇極有神力。 乃能使我祖父來至此沙門所而聽經法。 雖爾，故不如我得道真。」 89. Kāśyapa again thought, “This ascetic Gautama has such miraculous ability. Even our ancestral father visits this ascetic to listen to his sūtra teachings. Even so, it’s not the same as the truth that I’ve attained.”
Washing the Bhagavān’s Robes
爾時，世尊得弊壞五納衣，意欲浣濯。 便作是念： 「我當於何處而浣此衣？」 90. The Bhagavān then had obtained a fivefold robe that was in tatters, and he decided to wash it. He thought, “Where will I go to wash this robe?”
是時，釋提桓因知世尊心中所念。 即化作浴池，白世尊曰： 「可在此浣衣。」 Śakra the Lord of the Gods then knew that thought in the Bhagavān’s mind. He magically created a bathing pool and said to the Bhagavān, “You can wash your robes there.”
是時，世尊復作是念： 「吾當於何處蹋浣此衣？」 91. The Bhagavān again had the thought, “Where will I lay out the robe to wash it?”
時，四天王知世尊心中所念，便舉大方石，著水側。 白世尊曰： 「可在此而蹋衣。」 The four god kings then knew that thought in the Bhagavān’s mind and presented a large, square stone to him, which they put next to the water. They said to the Bhagavān, “You can lay out your robes there.”
是時，世尊復作是念： 「吾何處而曝此衣？」 92. Then, the Bhagavān had another thought, “Where will I leave these robes to dry?”
時，樹神知世尊心中所念，便垂樹枝。 白世尊曰： 「唯願在此曝衣。」 A tree spirit knew that thought in the Bhagavān’s mind, and it then lowered a tree limb. It said to the Bhagavān, “Please leave your robes to dry here.”
明日清旦，迦葉至世尊所，問世尊曰： 「本無此池，今有此池。 本無此樹，今有此樹。 本無此石，今有此石。 有何因緣，而有此變？」 93. The next day, Kāśyapa went to the Bhagavān at sunrise and asked him, “It wasn’t here before, but now here’s this pool. It wasn’t here before, but now here’s this tree. It wasn’t here before, but now here’s this stone. What causes and conditions has brought these things about?”
世尊告曰： 「此是昨夜，天帝釋知吾欲浣衣，故作此浴池。 吾復作是念： 『當於何處蹋浣此衣？』 時，四天王知吾心中所念，便持此石來。 吾復作是念： 『當於何處而曝此衣？』 時，樹神知我心中所念，便垂此樹枝耳。」 The Bhagavān told him, “Last night, Śakra the Lord of the Gods knew that I wanted to wash my robes, so he created this bathing pool. I then had the thought, ‘Where will I lay out my robes to wash them?’ Then, the four god kings knew that thought in my mind, and they brought me this stone. I also thought, ‘Where will I leave these robes to dry?’ Then, a tree spirit knew that thought in my mind, and then it lowered this tree limb.”
是時，迦葉復作是念： 「此沙門瞿曇雖神，故不如我得道真。」 94. Kāśyapa again thought, “This ascetic Gautama may be miraculous, but it’s not the same as the truth that I’ve attained.”
Walking on Water
是時，世尊食已，還於彼宿。 是時，夜半有大黑雲起而作大雨。 連若大河，極為瀑溢。 是時，迦葉復作是念： 「此河瀑溢，沙門必當為水所漂。 我今看之。」 95. After the Bhagavān had eaten, he returned to his place for the night. Then, a large, black cloud appeared at midnight, and it brought a great rainstorm. The great Nairañjanā River became a raging torrent. Kāśyapa thought, “This river is a raging torrent. Surely that ascetic will be swept away! I’ll go look for him now!”
是時，迦葉及五百弟子往至河所。 爾時世尊在水上行，脚不為水所漬。 是時，迦葉遙見世尊在水上行。 是時，迦葉便作是念： 「甚奇！甚特！沙門瞿曇乃能在水上行！ 我亦能在水上行，但不能使脚不污耳。 此沙門雖神，故不如我得道真。」 96. Kāśyapa and his five hundred disciples went to the river. There, the Bhagavān was walking on top of the water, and his legs didn’t get wet. Kāśyapa watched the Bhagavān walking on the water from afar. He then thought, “Amazing! Extraordinary! The ascetic Gautama can walk on water! I’m able to walk on water, too, but I can’t keep my legs from getting soiled. This ascetic Gautama may be miraculous, but it’s not the same as the truth that I’ve attained.”
The Conversion of Uruvilvā Kāśyapa
是時，世尊語迦葉言： 「汝亦非阿羅漢，復不知阿羅漢道。 汝尚不識阿羅漢名，況得道乎？ 汝是盲人，目無所覩。 如來現爾許變化，故言： 『不如我得道真。』 汝方作是語： 『吾能在水上行。』 今正是時。 可共在水上行耶？ 汝今可捨邪見之心，無令長夜受此苦惱。」 97. The Bhagavān said to Kāśyapa, “You are still not an arhat, and you don’t know the awakening of an arhat. You aren’t even aware of the name ‘arhat,’ so how could you attain that awakening? You are a blind man without the eyes to see. The Tathāgata has performed so many miracles, so you say, ‘It’s not the same as the truth I’ve attained.’ You compare yourself by saying, ‘I’m able to walk on water.’ Now is the right time for it. Can you walk on the water with me? You can abandon the wrong views in your mind now, and then there’ll be nothing to cause you to experience this suffering for the long night.”
是時，迦葉聞世尊語已，便前頭面禮足： 「我今悔過，深知非法。 乃觸如來。 唯願受悔！」 如是再三。 98. When he heard what the Bhagavān said, Kāśyapa faced him and bowed at his feet. “Now, I repent my mistake, deeply knowing what’s not the Dharma. I’ve troubled a Tathāgata. Please accept my repentance!” He repeated this three times.
世尊告曰： 「聽汝改過，乃能自知觸擾如來。」 The Bhagavān told him, “I accept your repentance since you recognize that you have troubled a Tathāgata.”
是時，迦葉告五百弟子曰： 「汝等各隨所宜，我今自歸沙門瞿曇。」 99. Kāśyapa then addressed his five hundred disciples, “Each of you should do what you think is fitting, but I’m taking refuge in the ascetic Gautama now.”
是時，五百弟子白迦葉言： 「我等先亦有心於沙門瞿曇。 當降龍時，尋欲歸命。 若師自歸瞿曇者，我等五百弟子盡自歸於瞿曇所。」 100. His five hundred disciples then said to Kāśyapa, “We had that thought about the ascetic Gautama before. When he tamed the serpent, we immediately wanted to take refuge in him. If the teacher himself is taking refuge in Gautama, then we five hundred disciples will all take refuge in Gautama as well.”
迦葉報言： 「今正是時。 然復，我心執此愚癡。 見爾許變化，意由不解，故自稱言：『我道真正。』」 Kāśyapa replied, “Now is the right time. It was just that my mind was attached to this foolishness. Seeing so many miracles, I still didn’t understand, so I said, ‘My way is correct.’”
是時，迦葉將五百弟子，前後圍繞，至世尊所。 頭面禮足，在一面立。 白世尊曰： 「唯願世尊聽我等得作沙門，修清淨行！」 101. Kāśyapa then led his five hundred disciples who surrounded him in front and behind, and they went to the Bhagavān. They bowed their heads at his feet and withdrew to stand to one side. He then said to the Bhagavān, “Please, Bhagavān, permit us to become ascetics and cultivate the pure practice!”
諸佛常法，若稱：「善來，比丘！」便成沙門。 是時，世尊告迦葉曰： 「善來，比丘！此法微妙，善修梵行！」 是時，迦葉及五百弟子所著衣裳，盡變作袈裟，頭髮自落。 如似剃髮，以經七日。 是時，迦葉學術之具及於呪術，盡投水中。 102. The eternal way of buddhas is that if they say, “Welcome, monk!” then one becomes an ascetic. The Bhagavān told Kāśyapa, “Welcome, monk! This teaching is subtle, so cultivate the religious practice well!” The robes that Kāśyapa and his five hundred disciples were wearing all turned reddish-brown, and the hair of their heads fell out on its own. They looked like they had shaved their heads for seven days. Kāśyapa then tossed all of his implements for studying magic and incantations into the river.
時，五百弟子白世尊曰： 「唯願，世尊，聽我等得作沙門。」 103. His five hundred disciples then said to the Bhagavān, “Please, Bhagavān, permit us to become ascetics!”
世尊告曰：「善來，比丘！」 時，五百弟子即成沙門，袈裟著身，頭髮自落。 The Bhagavān said, “Welcome, monks!” Those five hundreds disciples became ascetics dressed in reddish-brown, and the hair on their heads fell out on its own.
The Conversion of Nadī Kāśyapa
爾時，順水下流，有梵志，名江迦葉，在水側住。 是時，江迦葉見呪術之具，盡為水所漂。 便作是念： 「咄哉！我大兄為水所溺？」 是時，江迦葉將三百弟子，順水上流，求兄屍骸。 遙見世尊在一樹下坐，及大迦葉五百弟子前後圍繞而為說法。 見已，便前至迦葉所，而作是語： 「此事為好耶？本為人師，今為弟子。 大兄何故與沙門作弟子乎？」 104. They followed the river downstream to where the ascetic named Nadī Kāśyapa lived on the riverbank. It was then that Nadī Kāśyapa saw all their implements of magic and incantations floating in the water. He then thought, “What? Did my older brother drown in the river?” Nadī Kāśyapa then led his three hundred disciples upstream searching for his brother’s body. He saw the Bhagavān sitting under a tree from afar, teaching Dharma to Great Kāśyapa and his five hundred disciples who surrounded him in front and behind. Seeing that, he went up to Kāśyapa and asked him, “What fine thing is this? A man who was once a teacher is now a disciple! Why did my older brother become a disciple of this ascetic that he accompanies?”
迦葉對曰： 「此處為妙！ 無過此處。」 Uruvelā Kāśyapa replied, “It’s a wonderful thing! There are no faults here.”
是時，優毘迦葉向江迦葉而說此偈： 105. He then spoke a verse to Nadī Kāśyapa:
  • 「此師人天貴
    我今師事之。
    諸佛興出世，
    甚為難得遇。」
  • “This teacher esteemed by humans and gods
    Is the teacher whom I serve now.
    Buddhas do arise in the world,
    But it’s exceedingly rare to meet one!”
是時，江迦葉聞「佛」名號，甚懷歡喜，踊躍，不能自勝。 前白世尊： 「願聽為道？」 106. When Nadī Kāśyapa heard the title “Buddha,” he felt ecstatic, danced in celebration, and was unable to control himself. He went before the Bhagavān and said, “May I hear about the path?”
世尊告曰： 「善來，比丘！善修梵行，盡於苦際！」 The Bhagavān told him, “Welcome, monk! Cultivate the religious practice well until the end of suffering is reached!”
是時，江迦葉及三百弟子即成沙門。 袈裟著身，頭髮自落。 是時，江迦葉及三百弟子呪術之具，盡投水中。 107. Nadī Kāśyapa then became an ascetic along with his three hundred disciples. All of them were dressed in reddish-brown, and the hair of their heads fell out on its own. Nadī Kāśyapa and his three hundred disciples then tossed all their implements of magic and incantations into the river.
The Conversion of Gayā Kāśyapa
爾時，順水下頭有梵志，名伽夷迦葉，在水側住。 遙見呪術之具，為水所漂，便作是念： 「我有二兄，在上學道。 今呪術之具，盡為水所漂。 二大迦葉必為水所害。」 即將二百弟子，順水上流，乃至學術之處。 遙見二兄而作沙門，便作是語： 「此處好耶？ 本為人尊，今為沙門弟子！」 108. They then followed the river downstream to where the ascetic named Gayā Kāśyapa was living on the riverbank. He saw their implements of magic and incantations floating in the river from afar and thought, “I have two brothers upstream who are religious mendicants. Now, all these implements of magic and incantations are floating in the river. The river must have killed those two great Kāśyapas!” He then led his two hundred disciples upstream until they reached that place where incantations had been studied. He saw from afar that his two brothers had become ascetics and said, “What fine thing is this? Men who were once the worthies now are ascetic disciples!”
迦葉報曰： 「此處最妙，無過此處。」 Those Kāśyapas replied, “It’s a wonderful thing! There are no faults here.”
是時，伽夷迦葉便作是念： 「今我二兄多知博學。 此處必是善地，使我二兄在中學道。 我今亦可在中學道！」 是時，伽夷迦葉前白世尊： 「唯願，世尊，聽作沙門！」 109. Gayā Kāśyapa then thought, “Now, these two brothers of mine are knowledgeable and erudite. This must be a virtuous place for my two brothers to train on the path here. I can train on the path here as well!” Gayā Kāśyapa then went before the Bhagavān and said, “Please, Bhagavān, permit me to become an ascetic!”
世尊告曰： 「善來，比丘！善修梵行，盡於苦際！」 The Bhagavān told him, “Welcome, monk! Cultivate the religious practice well until the end of suffering is reached!”
是時，伽夷迦葉即成沙門，袈裟著身，頭髮自落。 如似剃頭以經七日。 110. Gayā Kāśyapa then became an ascetic dressed in reddish-brown, and the hair on his head fell out on its own. He looked like he had shaved his head for seven days.
Three Ways of Teaching
是時，世尊在彼河側住，尼拘類樹下。 成佛未久，將千弟子。 是皆耆舊宿長。 是時，世尊以三事教化。 云何為三？ 所謂神足教化，言教教化，訓誨教化。 111. The Bhagavān then stayed there on the riverbank under a banyan tree. It hadn’t been long since he became a buddha, and he was leading a thousand disciples. They were elders who had practiced for a long time. The Bhagavān educated them in three ways. What were the three? He educated them with miraculous abilities, educated them with verbal teachings, and educated them with instruction.
彼云何名為神足教化？ 爾時，世尊或作若干形，還合為一。 或不現，或現。 石壁皆過，無所罣礙。 或出地，或入地，猶如流水，無所觸礙。 或結跏趺坐，滿虛空中，如鳥飛空，無有罣礙。 亦如大火山，烟出無量。 此日月有大神力，不可限量，以手往捉。 身乃至梵天。 如是，世尊現神足。 112. How did he educate them with miraculous abilities? The Bhagavān would sometimes divide into any number of forms and then combine back into one again. Sometimes, he disappeared and reappeared. Sometimes, he passed through stone walls without any obstruction. Sometimes, he came out and went into the earth as though it were a flowing river without being blocked by it. Sometimes, he sat cross-legged and flew throughout the sky like a bird without any obstruction. He could also produce smoke without measure like a giant volcano. He wasn’t limited to the sun and moon when he went up and touched with his hand. He could go physically up to the Brahma Heaven. The Bhagavān displayed his miraculous abilities in these ways.
彼云何名為言教教化？ 爾時，世尊教諸比丘：「當捨是、置是。」 「當近是、遠是。」 「當念是、去是。」 「當觀是、不觀是。」 113. How did he educate them with verbal teachings? The Bhagavān taught the monks, “You must abandon that and establish this.” “You must stay close to this and away from that.” “You must think this and let that go.” “You must contemplate this and not contemplate that.”
「彼云何當修是、不修是者？ 當修七覺意，滅三結。」 “What must be cultivated and not cultivated? You must cultivate the seven factors of awakening and destroy the three bonds.”
「彼云何當觀、當不觀者？ 當觀三結、沙門善：所謂出要樂、無恚樂、無怒樂。 彼云何不觀？ 所謂三沙門苦。 云何為三？ 所謂欲觀、恚觀、怒觀。」 “What must be contemplated and must not be contemplated? You must contemplate the three bonds and the virtues of the ascetic, which are the happiness of escape, the happiness of having no hostility, and the happiness of having no anger. What must not be contemplated? That refers to the three pains of the ascetic. What are the three? They are contemplation of desire, contemplation of hostility, and the contemplation of anger.”
「彼云何念、云何不念？ 爾時，當念苦諦，當念習諦，當念盡諦，當念道諦。 莫念邪諦：有常見、無常見，有邊見、無邊見。 『彼命、彼身』，『非命、非身』，『如來命終』、『如來不命終』，『有終、有不終』，『亦不有終、亦不無終』：莫作是念。」 “What’s to be thought and what’s not to be thought? You must think about the truth of suffering, must think about the truth of formation, must think about the truth of cessation, and must think about the truth of the path. Don’t think about wrong truths, which are the view of permanence, view of impermanence, view of limitation, and view of limitlessness. Don’t think these thoughts: ‘another life and another person,’ ‘that’s not a life and not a person,’ ‘the Tathāgata’s life ends,’ ‘the Tathāgata’s life doesn’t end,’ ‘he has an end and doesn’t end,’ and ‘he neither has an end nor has no end.’”
彼云何名為訓誨教化？ 「復次，當作是去、不應作是去。」 「作是來、不應作是來。」 「默然、作是言說。」 「當持如是衣、不應持如是衣。」 「應如是入村、不應如是入村。」 是謂名為訓誨教化。 114. How did he educate them with instruction? “Furthermore, you must do this when you leave; you shouldn’t do that when you leave.” “Do this when you arrive; you shouldn’t do that when you arrive.” “Be silent, or do this when you speak.” “You must hold your robes this way; you shouldn’t hold your robes in that way.” “You should enter a town this way; you shouldn’t enter a town in that way.” This was how he educated them with instructions.
是時，世尊以此三事教化千比丘。 是時，彼比丘受佛教已，千比丘盡成阿羅漢。 是時，世尊以見千比丘得羅漢。 爾時，閻浮里地有千阿羅漢及五比丘，佛為六師。 迴坐向迦毘羅衛。 115. The Bhagavān then educated those 1,000 monks in these three subjects. When the monks had received the Buddha’s teaching, all 1,000 of them became arhats. The Bhagavān then saw that those 1,000 monks had become arhats. At that point, the region of Jambudvīpa had 1,000 arhats, and the five monks and the Buddha made six teachers. He then turned to sit facing Kapilavastu.
The Buddha Returns to Kapilavastu
是時，優毘迦葉便作是念： 「世尊何故向迦毘羅衛坐？」 是時，優毘迦葉即前長跪，白世尊曰： 「不審如來，何故向迦毘羅衛坐耶？」 116. Then Uruvilvā Kāśyapa had the thought, “Why does the Bhagavān sit facing Kapilavastu?” Uruvilvā Kāśyapa then knelt down before the Bhagavān and asked, “I don’t understand, Tathāgata, but why do you sit facing Kapilavastu?”
世尊告曰： 「如來在世間，應行五事。 云何為五？ 一者當轉法輪。 二者當與父說法。 三者當與母說法。 四者當導凡夫人立菩薩行。 五者當授菩薩別。 是謂，迦葉，如來出世當行此五法。」 The Bhagavān told him, “When a Tathāgata is present in the world, he should do five things. What are the five? First is to turn the Dharma wheel. Second is to teach the Dharma for his father. Third is to teach the Dharma for his mother. Fourth is to lead ordinary men to establish the bodhisattva practice. Fifth is to give the prediction [of becoming a Buddha] to a bodhisattva. These, Kāśyapa, are the five things a Tathāgata appears in the world to do.”
是時，優毘迦葉復作是念： 「如來故念親族本邦，故向彼坐耳。」 117. Uruvilvā Kāśyapa again thought, “It’s because the Tathāgata is thinking of his kinsmen of his homeland that he sits facing that way.”
是時，五比丘漸來至尼連水側。 到世尊所，頭面禮足，在一面坐。 118. The five monks eventually came to the bank of the Nairañjanā River. They bowed their heads at the Bhagavān’s feet when they arrived and then sat to one side.
是時，尊者優陀耶遙見世尊向迦毘羅衛坐。 見已，便作是念： 「世尊必當欲往至迦毘羅衛見諸親里。」 是時，優陀耶即前長跪，白世尊曰： 「我今堪任欲有所問，唯願敷演。」 119. Venerable Udāyī then saw the Bhagavān was sitting in such a way that he was looking toward Kapilavastu from afar. Seeing that, he thought, “Surely, the Bhagavān will go to Kapilavastu to see his relatives there.” Udāyī then knelt before the Bhagavān and said, “I have a question now that’s worthy of asking, if you would please fully explain it.”
世尊告曰： 「欲所問者便問之。」 The Bhagavān told him, “If you have a question, then ask it.”
優陀耶白世尊曰： 「觀如來意，欲向迦毘羅衛。」 120. Udāyī said to the Bhagavān, “Examining the Tathāgata’s mind, [I see that] he wants to head for Kapilavastu.”
世尊告曰： 「如是，如汝所言。 優陀耶，當知先至白淨王所，吾比後當往。 所以然者？ 剎利之種先當遣，使令知。 然後，如來當往。 汝到，語王： 『却後七日，如來當來見王。』」 The Bhagavān told him, “Yes, it’s as you say. Udāyī, you should know that before I visit King Śuddhodana, I need to be his equal, then after that I will go. Why is that? Before the warrior tribe will honor someone, a messenger is sent to announce it. Afterward, the Tathāgata will go. When you arrive, tell the King this: ‘Seven days from now, the Tathāgata will come to see the King.’”
優陀耶對曰：「如是。世尊。」 是時，優陀耶即從坐起，整衣服，禮世尊足，於世尊前不現。 往至迦毘羅衛，到真淨王所。 到已，在王前立。 121. Udāyī replied, “Yes, Bhagavān.” Udāyī then rose from his seat, adjusted his robes, bowed at the Bhagavān’s feet, and then disappeared from in front of him. He went to Kapilavastu to visit King Śuddhodana. Upon arriving, he went and stood before the King.
爾時，真淨王在大殿上坐，及諸婇女。 是時，優陀耶飛在空中，時真淨王見優陀耶手執鉢。 持杖而在前立。 見已便懷恐怖，而作是說： 「此是何人？人耶？非人耶？天耶？鬼耶？閱叉、羅剎、天、龍、鬼神耶？」 122. King Śuddhodana was seated in a great hall with his concubines. Udāyī then flew up into the air, and King Śuddhodana saw Udāyī holding a bowl in his hand. Taking up his staff, the King stood in front of him. Looking at Udāyī, he was frightened and said, “What sort of person is this? Is he human or non-human? A god or a demon? A yakṣa, rākṣasa, god, nāga, or demonic spirit?”
時，真淨王問優陀耶曰： 「汝是何人？」 又以此偈向優陀耶說： 123. King Śuddhodana then asked Udāyī, “What sort of person are you?” He also spoke this verse to Udāyī:
  • 「為天為是鬼？
    乾沓惒等乎？
    汝今名為誰？
    我今欲知之。」
  • “Are you a god or are you a demon?
    Are you a gandharva or something else?
    What now should I call you?
    This is what I want to know.”
是時，優陀耶復以此偈報王曰： 124. Udāyī then replied to the King with these verses:
  • 「我亦非是天，
    非是乾沓惒。
    於是迦毘國，
    大王邦土人。
  • “I am not a god
    Nor am I a gandharva, either.
    Here in Kapilavastu,
    The Great King is a human of this land.
  • 昔壞十八億，
    弊魔波旬眾。
    我師釋迦文，
    是彼真弟子。」
  • He once destroyed eighteen million [demons]
    That host of corrupt Māra Pāpīyān.
    He is my teacher, the sage of Śākyas,
    And I am his true disciple.”
時，真淨王復以此偈向優陀耶說： 125. King Śuddhodana again spoke to Udāyī in verse:
  • 「誰壞十八億，
    弊魔波旬眾？
    誰字釋迦文？
    汝今歎說之。」
  • “Who has destroyed eighteen million [demons]
    Of that host of corrupt Māra Pāpīyān?
    Who is it that’s called the ‘Sage of Śākyas’?
    Now, I implore you to tell me.”
是時，優陀耶復說此偈： 126. Udāyī then spoke these verses:
  • 「如來初生時，
    天地普大動。
    誓願悉成辦，
    今曰號悉達。
  • “When the Tathāgata was just born,
    There was an earthquake in heaven and earth.
    He vowed to complete his task,
    So today he’s called ‘Siddhārtha.’
  • 彼降十八億，
    弊魔波旬眾。
    彼名釋迦文，
    今日成佛道。
  • He defeated eighteen million [demons]
    Of host of corrupt Māra Pāpīyān.
    Today he’s called the sage of the Śākyas,
    For he has achieved the path of buddhas.
  • 彼人釋師子，
    瞿曇次弟子，
    今日作沙門，
    本字優陀耶。」
  • That man is the lion of the Śākyas.
    The next disciple of Gautama
    Today has become an ascetic
    Who was formerly named Udāyī.”
是時，真淨王聞此語已，便懷歡喜，不能自勝。 語優陀耶曰： 「云何，優陀耶？悉達太子今故在耶？」 127. When he heard this, King Śuddhodana felt overjoyed and couldn’t control himself. He said to Udāyī, “How is it, Udāyī? Is Prince Siddhārtha still as he was before?”
優陀耶報言： 「釋迦文佛今日現在。」 Udāyī replied, “The Buddha Śākyamuni is present today.”
時，王問言： 「今已成佛耶？」 128. The King asked, “He has become a Buddha now?”
優陀耶報言： 「今已成佛。」 Udāyī replied, “He has become a Buddha now.”
王復問言： 「今日如來竟為所在？」 129. The King again asked, “Where has the Tathāgata ended up today?”
優陀耶報言： 「如來今在摩竭國界尼拘類樹下。」 Udāyī replied, “The Tathāgata is presently in Magadha sitting under a banyan tree.”
時，王報言： 「翼從弟子斯是何人？」 130. The King replied, “Who are the disciples that serve him?”
優陀耶報曰： 「諸天億數及千比丘、四天王，恒在左右。」 Udāyī replied, “Millions of gods, a thousand monks, and the four god kings are always there on his left and right.”
時，王問言： 「所著衣服為像何類？」 131. The King asked, “What do the robes that he wears look like?”
優陀耶報言： 「如來所著衣裳名曰袈裟。」 Udāyī replied, “The robe and lower garment worn by the Tathāgata are called ‘reddish-brown.’”
時，王問言： 「食何等食？」 132. The King asked, “What food does he eat?”
優陀耶報言： 「如來身者以法為食。」 Udāyī replied, “The Tathāgata’s body is nourished by the Dharma.”
王復問曰： 「云何，優陀耶？如來可得見不？」 133. The King again asked, “How is it, Udāyī? Can I meet the Tathāgata?”
優陀耶報言： 「王勿愁悒！却後七日，如來當來入城。」 Udāyī replied, “Fear not, King! In seven day’s time, the Tathāgata will come to this city.”
是時，王極歡喜，不能自勝，手自斟酌，供養優陀耶。 134. The King felt overjoyed and couldn’t control himself. He served food and drink with his own hands as an offering to Udāyī.
是時，真淨王擊大鳴鼓，勅國界人民，平治道路，除去不淨，以香汁灑地，懸繒幡蓋，作倡伎樂，不可稱計。 復，勅國中諸有聾、盲、瘖、瘂者盡使不現，却後七日，悉達當來入城。 是時，真淨王聞佛當來入城，七日之中，亦不睡眠。 135. King Śuddhodana then beat a great drum and ordered the kingdom’s people to repair the roads, remove refuse, sprinkle the ground with perfume, set up banners and canopies, play music, and other indescribable things. He also ordered all the deaf, blind, and mute people in the kingdom to stay inside and for everyone to enter the city after seven days had passed. Having heard that the Buddha would be coming to the city in seven days, King Śuddhodana couldn’t sleep.
Teaching Śuddhodana
是時，世尊以至七日便作是念： 「我今宜可以神足力往詣迦毘羅衛國。」 是時，世尊即將諸比丘，前後圍遶，往詣迦毘羅衛國。 到已，便詣城北薩盧園中。 136. When the seventh day arrived, the Bhagavān then thought, “Now, it would be fitting to use my miraculous abilities to go to Kapilavastu.” The Bhagavān then led the monks who surrounded him in front and back to Kapilavastu. Upon arriving, he then went to the cedar park that was north of the city.
是時，真淨王聞世尊已達迦毘羅衛城，北薩盧園中。 是時，真淨王將諸釋眾，往詣世尊所。 137. King Śuddhodana heard that the Bhagavān had passed through Kapilavastu and was in the cedar park to the north. He then led a crowd of Śākyans to visit the Buddha there.
是時，世尊復作是念： 「若真淨王躬自來者，此非我宜。 我今當往與共相見。 所以然者？ 父母恩重，育養情甚。」 是時，世尊將諸比丘眾，往詣城門，飛在虛空，去地七仞。 138. The Bhagavān thought, “If King Śuddhodana comes here in person, this won’t be fitting for me. I’ll go and meet with him now. Why is that? A father and mother’s love is great, and their nurturing feeling is deep.” The Bhagavān then led a crowd of monks to the city gate while flying in the air seven fathoms above the ground.
是時，真淨王見世尊端政無比。 世之希有。 諸根寂靜，無眾多念，身有三十二相、八十種好，而自莊身。 發歡喜之心，即便頭面禮足，而作是說： 「我是剎利王種，名曰真淨王。」 139. King Śuddhodana saw the Bhagavān, whose handsomeness was without comparison. He was extraordinary for this world. His faculties were peaceful, lacking a multitude of thoughts, and his body was adorned by thirty-two signs and eighty excellencies. Feeling encouraged, the King bowed his head at the Bhagavān’s feet and said, “I am the King of the warrior tribe named King Śuddhodana.”
世尊告曰： 「令大王享壽無窮。 是故，大王，當以正法治化；勿用邪法。 大王，當知諸有用正法治化者，身壞命終，生善處天上。」 140. The Bhagavān told him, “May the Great King’s life be without want. Therefore, Great King, you should rule with the correct Dharma; don’t rule with the wrong Dharma. Great King, you should know that those who rule using the correct Dharma are born in a good place up in heaven when their bodies break up and their lives end.”
是時，世尊即空中行至真淨王宮中。 到已，就座而坐。 141. The Bhagavān then walked on air to King Śuddhodana’s palace. When he arrived, he prepared a seat and sat down.
時，王見世尊坐定，手自斟酌，行種種飲食。 見世尊食竟，行淨水。 更取一小座而聽經。 142. When he saw the Bhagavān sitting there settled, the King served him a variety of foods with his own hands. When he saw that the Bhagavān was finished eating, he brought clean water. He then fetched a small seat and listened to the Dharma.
爾時，世尊與真淨王漸說妙義。 所謂論者：施論、戒論、生天之論、欲不淨行、出要為樂。 爾時，世尊見王心開意解，諸佛世尊常所說法，苦、習、盡、道。 盡向王說。 143. The Bhagavān at that point gradually explained the sublime goal for King Śuddhodana. He discussed the topics of generosity, discipline, birth in heaven, desiring impure actions, and the happiness of escape. When the Bhagavān saw that the King’s mind was open and understood his intent, he expounded the Dharma that Buddhas and Bhagavāns always do about suffering, its formation, its cessation, and the path. He taught all this to the King.
是時，真淨王即於座上，諸塵垢盡，得法眼淨。 是時，世尊與王說法已，即從座起而去。 144. There on his high seat, King Śuddhodana’s dust and defilements were removed, and his Dharma eye was clarified. After he had shared this exposition of the Dharma with the King, the Bhagavān rose from his seat and departed.
Ānanda and Aniruddha Become Disciples
是時，真淨王普集釋眾，而作是說： 「諸沙門等顏貌極醜。 剎利之種將諸梵志眾，此非其宜。 剎利釋種還得剎利眾。 此乃為妙。」 145. King Śuddhodana called a meeting of the Śākya community and said, “These ascetics look disgraceful. The warrior tribe leads the community of priests, so this is not fitting for us. The Śākya tribe of warriors will find recruits from the warrior community. This will make them marvelous.”
諸釋報言： 「如是，大王！如大王教，剎利還得剎利眾。 此乃為妙。」 The Śākyans replied, “Yes, Great King! As the King instructs, the warriors will find recruits from the warrior community. This will make them marvelous.”
是時，王告國中： 「諸有兄弟二人，當取一人作道。 其不爾者當重謫罰。」 146. The King announced to the kingdom, “Wherever there are two brothers, one will be chosen to pursue the path. Those who fail to do so will be severely punished.”
時，諸釋眾聞王教令： 「諸有兄弟二人，當取一人為道。 其不從教，當重謫罰。」 The community of Śākyans heard the King’s instruction and ordered it: “Where there are two brothers, one will be chosen for the path. Those who don’t follow this instruction will be severely punished.”
是時，提婆達兜釋種語阿難釋言： 「真淨王今日有教： 『諸有兄弟二人，當分一人作道。』 汝今出家學道。 我當在家修治家業。」 147. The Śākyan Devadatta said to the Śākyan Ānanda, “Today, King Śuddhodana has ordered, ‘Where there are two brothers, one will be chosen to become an ascetic.’ Now, you leave home to train on the path. I will remain at home and cultivate the occupation of the household.”
是時，阿難釋歡喜踊躍。 報言： 「如兄來教。」 The Śākyan Ānanda rejoiced and celebrated. He replied, “As your brother, I’ll heed the order!”
是時，難陀釋語阿那律釋言： 「真淨王有教： 『其有兄弟二人者，當分一人作道。 其不爾者當重謫罰。』 汝今出家，我當在家。」 148. The Śākyan Nanda then said to the Śākyan Aniruddha, “King Śuddhodana has instructed us, ‘Where there’s a second brother, one of them will be chosen to pursue the path. Those who fail to do so will be severely punished.’ Now, you will leave home, and I will live at home.”
是時，阿那律釋聞此語已，歡喜踊躍，不能自勝。報曰：「如是，如兄來教。」 When the Śākyan Aniruddha heard this, he rejoiced and celebrated, being unable to control himself. He replied, “Yes! As your brother, I’ll heed the order!”
是時，真淨王將斛淨、叔淨釋、甘露釋至世尊所。 爾時，駕四馬之車，白車、白蓋，白馬駕之。第二釋乘青車、青蓋，青馬駕之。第三釋乘黃車、黃蓋，黃馬駕之。第四釋乘赤車、赤蓋，赤馬駕之。 是時，諸釋有乘象者，有乘馬者。 皆悉來集。 149. King Śuddhodana then led the Śākyans Droṇodana, Śuklodana, and Amṛtodana to the Bhagavān. They rode in four-horse team chariots. [The first] chariot was white, had a white canopy, and was pulled by white horses. The second Śākyan rode a blue chariot with a blue canopy and was pulled by blue horses. The third Śākyan rode a yellow chariot with a yellow canopy and was pulled by yellow horses. The fourth Śākyan rode a red chariot with a red canopy and was pulled by red horses. There were also Śākyans riding elephants and others riding horses. They all went together as an assembly.
是時，世尊遙見真淨王將諸釋眾而來。 告諸比丘： 「汝等觀此釋眾。 并觀真淨王眾。 比丘，當知三十三天出園觀時，亦如此法。 無有異。」 150. The Bhagavān saw King Śuddhodana leading this assembly of Śākyans from afar. He told the monks, “All of you, look at that assembly of Śākyans. Look at that assembly of King Śuddhodana. Monks, you should know that when the Trayastriṃśa gods leave their pleasure garden, they do so in this way, too. There’s no difference at all.”
是時，阿難乘大白象、白衣、白蓋。 見已，告諸比丘： 「汝等見此阿難釋乘白象、白衣不乎？」 151. Ānanda rode a white elephant, wore white clothes, and had a white parasol. Seeing him, the Bhagavān told the monks, “All of you, do you see that Śākyan Ānanda riding a white elephant and wearing white clothes?”
諸比丘對曰： 「唯然，世尊。我等見之。」 The monks replied, “We do, Bhagavān. We see him.”
佛告比丘： 「此人當出家學道。 第一多聞，堪侍左右。 汝等見此阿那律不乎？」 152. The Buddha told the monks, “This man will leave home to train on the path. He’ll be the best in learning and worthy of waiting on me left and right. Do all of you see that Śākyan Aniruddha there?”
諸比丘對曰： 「唯然，見之。」 The monks replied, “Indeed, we see him.”
佛告比丘： 「此人當出家學道。 天眼第一。」 153. The Buddha told the monks, “This man will leave home and train on the path. His heavenly vision will be the best.”
是時，真淨王及兄弟四人，并難陀、阿難。 皆步進前，除去五好。 至世尊所，頭面禮足，在一面坐。 154. Nanda and Ānanda were in front of King Śuddhodana and his three brothers. They proceeded on foot after leaving behind the five fine items. When they reached the Bhagavān, they bowed their heads at his feet and sat to one side.
爾時，真淨王白佛言： 「昨日夜生此念： 『剎利之眾不應將梵志眾。 還將剎利眾。 此是其宜。』 我便告令國中： 『諸有兄弟二人者，便取一人，使出家學道。』 唯願，世尊，聽出家學道。」 155. King Śuddhodana said to the Buddha, “Last night, I had this thought occur to me, ‘The community of warriors shouldn’t lead the community of priests. They should return to leading the warrior community. This would be fitting for them.’ I then gave this order to the kingdom, ‘Wherever there’s a second brother, one man will be chosen who’ll leave home and train on the path.’ Please, Bhagavān, permit them to leave home and train on the path.”
世尊告曰： 「善哉，大王！多所饒益。 天、人得安。 所以然者？ 此善知識良祐福田。 我亦緣善知識，得脫此生、老、病、死。」 是時，諸釋眾便得為道。 The Bhagavān told him, “Good, Great King! That will be helpful. It’ll bring peace to gods and humans. Why is that? These good friends are an excellent blessing and a field of merit. Good friends are a cause for attaining liberation from birth, old age, illness, and death to me as well.” That assembly of Śākyans then attained the path.
是時，真淨王白世尊曰： 「唯願，世尊，教誨此新比丘。 當如教誨優陀耶。 所以然者？ 此優陀耶比丘極有神力！ 願優陀耶比丘恒在宮中教化，使眾生之類長夜獲安隱。 所以然者？ 此比丘極有神力。 我初見優陀耶比丘，便發歡喜之心。 我便作此念： 『弟子尚有神力，況彼如來而無此神力乎？』」 156. King Śuddhodana said to the Bhagavān, “Please, Bhagavān, instruct these new monks. They should be instructed like Udāyī. Why is that? That monk Udāyī has great miraculous abilities! May the monk Udāyī always be in the palace to educate us, making sentient beings gain well-being for a long time. Why is that? This monk has great miraculous abilities. When I first met the monk Udāyī, it made my heart rejoice. I then thought, ‘Even his disciples have miraculous abilities, so how could that Tathāgata not have such miraculous abilities?”
世尊告曰： 「如是，大王。 如大王教，此優陀耶比丘極有神力、有大威德。」 The Bhagavān told him, “Yes, Great King. As the Great King says, this monk Udāyī has amazing miraculous abilities and great majesty.”
爾時，世尊告諸比丘： 「第一弟子，博識、多知、國王所念所謂阿若拘鄰比丘是。 能勸化人民，優陀耶比丘是。 有速疾智所謂摩訶男比丘是。 恒喜飛行所謂須婆休比丘是。 空中往來所謂婆破比丘是。 多諸弟子所謂優毘迦葉比丘是。 意得觀空所謂江迦葉比丘是。 意得止觀所謂象迦葉比丘是。」 157. The Bhagavān then addressed the monks, “My first disciple to be widely known, recognized by many, and remembered by the King is the monk Ajñāta Kauṇḍinya. The one who’s able to encourage the people is this monk Udāyī. The one who has a quick wit is this monk Mahānāma. The one who always delights in flying is this monk Subāhu. The one who comes and goes from the sky is this monk Vāṣpa. The one who has many disciples is this monk Uruvilvā Kāśyapa. The one who can see the sky in his mind is this monk Nadī Kāśyapa. The one who can still his mind is this monk Gaya Kāśyapa.”
爾時，世尊廣與真淨王說微妙之法。 爾時，王聞法已，即從坐起，頭面禮足，便退而去。 158. The Bhagavān then broadly shared the subtle teaching with King Śuddhodana. After the King heard the teaching, he rose from his seat to bow his head at the Bhagavān’s feet and then withdrew and departed.
爾時，諸比丘及真淨王聞佛所說歡喜，奉行。 159. Then, the monks and King Śuddhodana who heard what the Buddha taught rejoiced and approved.
增壹阿含經卷第十五 End of Fascicle 15

Notes

  1. For the source text, cf. T125.2.618a27-24b11. Partial parallels include MN 26, SN 56.11, and Khandhaka 1 of the Theravāda Vinaya. [back]

Translator: Charles Patton

Last Revised: 20 March 2025

Previous

Next