Written by Puji of the Song Dynasty | 2018-06-23 | Download | AI assisted translation
| 古佛应世，绵历无穷，不可以周知而悉数也。近故谭贤劫有千如来。暨于释迦，但纪七佛。按长阿含经云：“七佛精进力，放光灭暗冥。各各坐树下，于中成正觉。”又曼殊室利为七佛祖师，金华善慧大士登松山顶行道，感七佛引前，维摩接后。今之撰述，断自七佛而下。 | The ancient Buddhas appeared in the world through an endless succession of kalpas; they cannot all be fully known or counted. More recently, it is said that the Auspicious Kalpa has a thousand Tathāgatas. Up to Śākyamuni, however, only the Seven Buddhas are recorded. The Dīrgha Āgama says: “By the diligent power of the Seven Buddhas, light shines forth and dispels the darkness. Each sits beneath a tree and there attains perfect enlightenment.” Mañjuśrī is the patriarch of the Seven Buddhas. When the great bodhisattva Good Wisdom of Golden Flower practiced the Way atop Mount Song, he was moved by the Seven Buddhas leading before him and Vimalakīrti receiving him from behind. The present account begins with the Seven Buddhas. |
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| 毗婆尸佛 | Vipassī Buddha |
| 毗婆尸佛。﹝过去庄严劫，第九百九十八尊。﹞偈曰：“身从无相中受生。犹如幻出诸形象。幻人心识本来无，罪福皆空无所住。”长阿含经云：“人寿八万岁时，此佛出世。种刹利，姓拘利若。父槃头，母槃头婆提。居般头婆提城。坐波波罗树下，说法三会，度人三十四万八千。神足二：一名骞茶，二名提舍。侍者无忧子方膺。 | Vipassī Buddha. [The 998th Buddha of the past Adornment Kalpa.] His verse says: “The body is born from within the signless, like the many forms conjured in an illusion. The mind-consciousness of an illusory person has never existed; sin and merit are both empty, with nowhere to abide.” The Dīrgha Āgama says: “When human life spans were eighty thousand years, this Buddha appeared in the world. He was of the kṣatriya caste and bore the family name Koṇḍañña. His father was Bandhuma, and his mother was Bandhumatī. He dwelt in the city of Bandhumatī. Sitting beneath a pāṭali tree, he taught the Dharma in three assemblies and liberated 348,000 people. He had two disciples of spiritual powers: one named Khaṇḍa and the other Tissa. His attendant was the son of Anupama, named Asoka.” |
| 尸弃佛 | Sikhī Buddha |
| 尸弃佛。﹝庄严劫，第九百九十九尊。﹞偈曰：“起诸善法本是幻，造诸恶业亦是幻。身如聚沫心如风，幻出无根无实性。”长阿含经云：“人寿七万岁时，此佛出世。”种刹利，姓拘利若。父明相，母光耀。居光相城。坐分陀利树下，说法三会，度人二十五万。神足二：一名阿毗浮，二名婆婆。侍者忍行子无量。 | Sikhī Buddha. [The 999th Buddha of the Adornment Kalpa.] His verse says: “The arising of all wholesome dharmas is inherently illusory; the creation of all evil karma is likewise illusory. The body is like gathered foam, the mind like wind; what illusion produces has no root and no real nature.” The Dīrgha Āgama says: “When human life spans were seventy thousand years, this Buddha appeared in the world.” He was of the kṣatriya caste and bore the family name Koṇḍañña. His father was Bright Appearance, and his mother was Radiant Splendor. He dwelt in the city of Luminous Appearance. Sitting beneath a puṇḍarīka tree, he taught the Dharma in three assemblies and liberated 250,000 people. He had two disciples of spiritual powers: one named Abhibhū and the other Bhava. His attendant was the son of Forbearance in Practice, named Immeasurable. |
| 毗舍浮佛 | Vessabhū Buddha |
| 毗舍浮佛。﹝庄严劫，第一千尊。﹞偈曰：“假借四大以为身，心本无生因境有。前境若无心亦无，罪福如幻起亦灭。”长阿含经云：“人寿六万岁时，此佛出世。”种刹利，姓拘利若。父善灯，母称戒。居无喻城。坐婆罗树下，说法二会，度人一十三万。神足二：一扶游，二郁多摩。侍者寂灭子妙觉。 | Vessabhū Buddha. [The thousandth Buddha of the Adornment Kalpa.] His verse says: “Borrowing the four great elements, one takes them as the body; the mind is originally unborn and arises because of objects. If the objects before it are absent, the mind too is absent; sin and merit arise and perish like illusions.” The Dīrgha Āgama says: “When human life spans were sixty thousand years, this Buddha appeared in the world.” He was of the kṣatriya caste and bore the family name Koṇḍañña. His father was Good Lamp, and his mother was Renowned in Precepts. He dwelt in the city of Incomparable. Sitting beneath a śāla tree, he taught the Dharma in two assemblies and liberated 130,000 people. He had two disciples of spiritual powers: one named Fuyu and the other Uttama. His attendant was the son of Quiescence, named Wonderful Awakening. |
| 拘留孙佛 | Krakucchanda Buddha |
| 拘留孙佛。﹝见在贤劫，第一尊。﹞偈曰：“见身无实是佛身，了心如幻是佛幻。了得身心本性空，斯人与佛何殊别？”长阿含经云：“人寿四万岁时，此佛出世。”种婆罗门，姓迦叶。父礼得，母善枝。居安和城。坐尸利沙树下，说法一会。度人四万。神足二：一萨尼，二毗楼。侍者善觉子上胜。 | Krakucchanda Buddha. [The first Buddha of the present Fortunate Kalpa.] His verse says: “To see that the body has no reality is to see the Buddha-body; to understand that the mind is like an illusion is to understand the Buddha as an illusion. When one realizes that the original nature of body and mind is empty, how does such a person differ from a Buddha?” The Dīrgha Āgama says: “When human life spans were forty thousand years, this Buddha appeared in the world.” He was of the brahman caste and bore the family name Kāśyapa. His father was Ritual Attainment, and his mother was Good Branch. He dwelt in the city of Peace and Harmony. Sitting beneath a śirīṣa tree, he taught the Dharma in one assembly and liberated 40,000 people. He had two disciples of spiritual powers: one named Sāni and the other Vilū. His attendant was the son of Good Awakening, named Supreme Victory. |
| 拘那含牟尼佛 | Kanakamuni Buddha |
| 拘那含牟尼佛。﹝贤劫，第二尊。﹞偈曰：“佛不见身知是佛，若实有知别无佛。智者能知罪性空，坦然不怖于生死。”长阿含经云：“人寿三万岁时，此佛出世。”种婆罗门，姓迦叶。父大德，母善胜。居清净城。坐乌暂婆罗门树下，说法一会，度人三万。神足二：一舒槃那，二郁多楼。侍者安和子导师。 | Kanakamuni Buddha. [The second Buddha of the Fortunate Kalpa.] His verse says: “The Buddha does not see a body and know it to be Buddha. If there is truly something known, there is no other Buddha. The wise can know that the nature of sin is empty and calmly fear neither birth nor death.” The Dīrgha Āgama says: “When human life spans were thirty thousand years, this Buddha appeared in the world.” He was of the brahman caste and bore the family name Kāśyapa. His father was Great Virtue, and his mother was Good Victory. He dwelt in the city of Purity. Sitting beneath an udumbara tree, he taught the Dharma in one assembly and liberated 30,000 people. He had two disciples of spiritual powers: one named Śubhaṇa and the other Uttara. His attendant was the son of Peace and Harmony, named Guide. |
| 迦叶佛 | Kāśyapa Buddha |
| 迦叶佛。﹝贤劫，第三尊。﹞偈曰：“一切众生性清净，从本无生无可灭。即此身心是幻生，幻化之中无罪福。”长阿含经云：“人寿二万岁时，此佛出世。”种婆罗门，姓迦叶。父梵德，母财主。居波罗奈城。坐尼拘律树下，说法一会，度人二万。神足二：一提舍，二婆罗婆。侍者善友子集军。 | Kāśyapa Buddha. [The third Buddha of the Fortunate Kalpa.] His verse says: “The nature of all sentient beings is pure; from the beginning, there has been no arising and nothing to cease. This very body and mind arise as an illusion; within illusory transformations, there is neither sin nor merit.” The Dīrgha Āgama says: “When human life spans were twenty thousand years, this Buddha appeared in the world.” He was of the brahman caste and bore the family name Kāśyapa. His father was Brahman Virtue, and his mother was Wealthy Mistress. He dwelt in the city of Vārāṇasī. Sitting beneath a banyan tree, he taught the Dharma in one assembly and liberated 20,000 people. He had two disciples of spiritual powers: one named Tissa and the other Bhāradvāja. His attendant was the son of Good Friend, named Jūnjūn. |
| 释迦牟尼佛 | Śākyamuni Buddha |
| 释迦牟尼佛。﹝贤劫，第四尊。﹞姓刹利，父净饭天，母大清净妙位。登补处，生兜率天上，名曰胜善天人，亦名护明大士。度诸天众，说补处行，于十方界中，现身说法。 | Śākyamuni Buddha. [The fourth Buddha of the Fortunate Kalpa.] He was of the kṣatriya caste. His father was King Śuddhodana, and his mother was the Great Pure and Wondrous Lady. Having ascended to the rank of one awaiting Buddhahood, he was born in Tuṣita Heaven, where he was called the celestial being Supreme Goodness and also the bodhisattva Protector of Light. He taught the hosts of devas, expounded the conduct of one awaiting Buddhahood, and manifested bodies throughout the worlds of the ten directions to teach the Dharma. |
| 普曜经云：“佛初生刹利王家，放大智光明，照十方世界。地涌金莲华，自然捧双足。东西及南北，各行于七步。分手指天地，作师子吼声。上下及四维，无能尊我者。”即周昭王二十四年甲寅岁四月八日也。 | The Universal Radiance Sūtra says: “When the Buddha was first born into the royal kṣatriya family, he emitted the great light of wisdom, illuminating the worlds of the ten directions. Golden lotus flowers sprang from the earth and naturally supported his two feet. He took seven steps each toward the east, west, south, and north. Pointing one hand toward heaven and the other toward earth, he uttered the lion’s roar: ‘Above and below, throughout the four quarters, none can surpass me.’” This was the eighth day of the fourth month in the jia-yin year, the twenty-fourth year of King Zhao of Zhou. |
| 至四十二年二月八日，年十九，欲求出家而自念言：“当复何遇？”即于四门游观，见四等事，心有悲喜而作思维，此老、病、死，终可厌离。于是夜子时，有一天人名曰净居，于窗牖中叉手白言：“出家时至，可去矣。 | By the eighth day of the second month in the forty-second year, at the age of nineteen, he wished to leave home. Reflecting, he said, “What encounters might yet await me?” He then toured the four gates and saw the four kinds of sights. With sorrow and joy in his heart, he reflected that old age, illness, and death were ultimately to be renounced. Then, at midnight, a celestial being named Pure Abode joined his palms at the window and said: “The time for leaving home has come. You may go.” |
| ”太子闻已，心生欢喜，即逾城而去，于檀特山中修道。始于阿蓝迦蓝处三年，学不用处定，知非便舍。复至郁头蓝弗处三年，学非非想定，知非亦舍。又至象头山，同诸外道日食麻麦，经于六年。 | On hearing this, the prince rejoiced. He crossed the city wall and departed, practicing the Way in the Dāntè Mountains. He first spent three years with Ārāḍa Kālāma, learning the concentration of the sphere of nothingness; knowing it was not the way, he abandoned it. He then spent three years with Udraka Rāmaputra, learning the concentration of neither perception nor nonperception; knowing that this too was not the way, he abandoned it. He next went to Elephant-Head Mountain, where he lived with various non-Buddhist ascetics, eating sesame and wheat each day for six years. |
| 故经云：“以无心意、无受行，而悉摧伏诸外道。”先历试邪法，示诸方便，发诸异见，令至菩提。故普集经云：“菩萨于二月八日，明星出时成道，号天人师，时年三十矣。”即穆王三年癸未岁也。 | Thus the sūtra says: “With no mind-intention and no reception or action, he completely subdued all non-Buddhist paths.” He first underwent and tested the mistaken teachings, displaying all expedient means and bringing forth various views, in order to lead beings to bodhi. Therefore, the Universal Collection Sūtra says: “On the eighth day of the second month, when the morning star appeared, the bodhisattva attained the Way and was named Teacher of Humans and Devas. He was then thirty years old.” This was the gui-wei year, the third year of King Mu. |
| 既而于鹿野苑中为憍陈如等五人转四谛法轮而证道果。说法住世四十九年，后告弟子摩诃迦叶：“吾以清净法眼、涅槃妙心、实相无相、微妙正法，将付于汝，汝当护持。”并敕阿难：“副贰传化，无令断绝。 | Thereafter, in Deer Park, he turned the Dharma wheel of the Four Truths for Kauṇḍinya and the other four, and they realized the fruits of the Way. He taught the Dharma and remained in the world for forty-nine years. Later, he told his disciple Mahākāśyapa: “I now entrust to you the pure Dharma eye, the wondrous mind of nirvāṇa, the reality-mark that is markless, and the subtle right Dharma. You should protect and uphold them.” He also instructed Ānanda: “Assist in transmitting and transforming the teaching; do not let it be cut off.” |
| ”而说偈曰：“法本法无法，无法法亦法。今付无法时，法法何曾法？”尔时世尊说此偈已，复告迦叶：“吾将金缕僧伽梨衣传付于汝，转授补处，至慈氏佛出世，勿令朽坏。 | He then spoke this verse: “The Dharma that is originally Dharma is not Dharma; the non-Dharma Dharma is also Dharma. Now, when I entrust the time of non-Dharma, when have dharmas ever been dharmas?” After the World-Honored One had spoken this verse, he again told Kāśyapa: “I shall transmit to you my gold-threaded saṅghāṭī robe. Pass it on in turn to the one awaiting Buddhahood, until Maitreya Buddha appears in the world. Do not let it decay.” |
| ”迦叶闻偈，头面礼足曰：“善哉！善哉！我当依敕，恭顺佛故。”尔时世尊至拘尸那城，告诸大众：“吾今背痛，欲入涅柈。”即往熙连河侧，娑罗双树下，右股累足，泊然宴寂。复从棺起，为母说法。 | Having heard the verse, Kāśyapa bowed with his head at the Buddha’s feet and said: “Excellent! Excellent! I shall follow your instruction and respectfully comply, out of reverence for the Buddha.” Then the World-Honored One arrived at the city of Kuśinagara and told the assembly: “My back now pains me; I wish to enter parinirvāṇa.” He then went to the bank of the Hiraṇyavatī River, beneath the twin śāla trees, and lay on his right side with his feet placed one upon the other, peacefully entering serene quiescence. He later rose from the coffin and taught the Dharma to his mother. |
| 特示双足化婆耆，并说无常偈曰：“诸行无常，是生灭法。生灭灭已，寂灭为乐。”时诸弟子即以香薪竞荼毗之，烬后金棺如故。尔时大众即于佛前，以偈赞曰：“凡俗诸猛炽，何能致火爇，请尊三昧火，阇维金色身。 | He specially revealed his two feet to convert Bhajī, and spoke the verse on impermanence: “All conditioned phenomena are impermanent; they are dharmas of arising and ceasing. When arising and ceasing have ceased, quiescence is bliss.” The disciples then competed to cremate him with fragrant firewood, but after the fire was extinguished, the golden coffin remained as before. The assembly then praised the Buddha in verse: “How could the fierce flames of ordinary people set the fire ablaze? We request, Honored One, the fire of samādhi to cremate the golden-colored body.” |
| ”尔时金棺从座而举，高七多罗树，往返空中，化火三昧。须臾灰生，得舍利八斛四斗。即穆王五十二年壬申岁二月十五日也。自世尊灭后一千一十七年，教至中夏，即后汉永平十年戊辰岁也。 | Then the golden coffin rose from its place to the height of seven tāla trees, moved back and forth through the air, and transformed into the fire of samādhi. Before long, ashes appeared, and eight hu and four dou of relics were obtained. This was the fifteenth day of the second month in the ren-shen year, the fifty-second year of King Mu. One thousand and seventeen years after the World-Honored One’s passing, the teaching reached China, in the wu-chen year, the tenth year of the Yongping era of the Later Han dynasty. |
| 世尊才生下，乃一手指天，一手指地，周行七步，目顾四方曰：“天上天下，唯吾独尊。”世尊一日升座，大众集定。文殊白椎曰：“谛观法王法，法王法如是。”世尊便下座。世尊一日升座。默然而坐。 | As soon as the World-Honored One was born, he pointed one hand toward heaven and the other toward earth, walked seven steps in a circle, looked in the four directions, and said: “Above heaven and below heaven, I alone am the World-Honored One.” One day, the World-Honored One ascended the teaching seat, and the assembly gathered in stillness. Mañjuśrī struck the gavel and said: “Contemplate well the Dharma of the Dharma King: the Dharma of the Dharma King is thus.” The World-Honored One then descended from the seat. One day, the World-Honored One again ascended the teaching seat and sat silently. |
| 阿难白椎曰：“请世尊说法。”世尊云：“会中有二比丘犯律行，我故不说法。”阿难以他心通观是比丘，遂乃遣出。世尊还复默然。 | Ānanda struck the gavel and said: “We request the World-Honored One to teach the Dharma.” The World-Honored One said: “Two bhikṣus in this assembly have violated the monastic discipline. For this reason, I will not teach the Dharma.” Ānanda used his spiritual power of knowing others’ minds to identify the bhikṣus and had them sent out. The World-Honored One again remained silent. |
| 阿难又曰：“适来为二比丘犯律，是二比丘已遣出，世尊何不说法？”世尊曰：“吾誓不为二乘声闻人说法。”便下座。世尊一日升座，大众集定。迦叶白椎曰：“世尊说法竟。”世尊便下座。 | Ānanda again said: “Just now, it was because two bhikṣus had violated the discipline that you would not teach the Dharma. Those two bhikṣus have now been sent out. Why will the World-Honored One not teach the Dharma?” The World-Honored One said: “I have vowed not to teach the Dharma for śrāvakas of the two vehicles.” He then descended from the seat. One day, the World-Honored One ascended the teaching seat, and the assembly gathered in stillness. Kāśyapa struck the gavel and said: “The World-Honored One has finished teaching the Dharma.” The World-Honored One then descended from the seat. |
| 世尊九十日在忉利天，为母说法，及辞天界而下，时四众八部，俱往空界奉迎。有莲花色比丘尼作念云：“我是尼身，必居大僧后见佛。不如用神力变作转轮圣王，千子围绕。”最初见佛，果满其愿。 | For ninety days, the World-Honored One taught the Dharma for his mother in Trāyastriṃśa Heaven. When he bade farewell to the heavenly realm and descended, the fourfold assembly and the eight classes of beings all went into the sky to welcome him. The bhikṣuṇī Lotus-Color thought: “As I have a nun’s body, I will surely see the Buddha only after the senior monastics. It would be better to use spiritual powers to transform myself into a wheel-turning sage king, surrounded by a thousand sons.” She was the first to see the Buddha, and her wish was indeed fulfilled. |
| 世尊才见，乃诃云：“莲花色比丘尼，汝何得越大僧见吾？汝虽见吾色身，且不见吾法身。须菩提岩中宴坐，却见吾法身。”世尊昔因文殊至诸佛集处，值诸佛各还本处，唯有一女人近彼佛坐，入于三昧。 | As soon as the World-Honored One saw her, he rebuked her: “Bhikṣuṇī Lotus-Color, how dare you surpass the senior monastics in seeing me? Though you see my physical body, you do not yet see my Dharma body. Subhūti, sitting peacefully in the mountains, instead sees my Dharma body.” Formerly, when the World-Honored One went with Mañjuśrī to an assembly of Buddhas, he found that the Buddhas had each returned to their own places. Only a woman remained, sitting close to that Buddha and absorbed in samādhi. |
| 文殊乃白佛云：“何此人得近佛坐，而我不得？”佛告文殊：“汝但觉此女令从三昧起，汝自问之。”文殊绕女人三匝，鸣指一下，乃托至梵天，尽其神力而不能出。世尊曰：“假使百千万文殊，出此女人定不得。 | Mañjuśrī said to the Buddha: “Why is this person permitted to sit near the Buddha, while I am not?” The Buddha told Mañjuśrī: “You need only awaken this woman from samādhi and ask her yourself.” Mañjuśrī circumambulated the woman three times, snapped his fingers once, and even transported her to Brahmā Heaven, yet exerting all his spiritual power, he could not bring her out. The World-Honored One said: “Even if there were hundreds of thousands of millions of Mañjuśrīs, they could not bring this woman out of samādhi.” |
| 下方经过四十二恒河沙国土，有罔明菩萨出此女人定。”须臾，罔明大士从地涌出，作礼世尊。世尊敕罔明出，罔明却至女子前，鸣指一下，女子于是从定而出。 | “Below, beyond forty-two Ganges sands of lands, there is a bodhisattva named Wǎngmíng who can bring this woman out of samādhi.” Before long, the great bodhisattva Wǎngmíng emerged from the earth and paid homage to the World-Honored One. The World-Honored One instructed Wǎngmíng to bring her out. Wǎngmíng went before the woman, snapped his fingers once, and the woman then emerged from samādhi. |
| 世尊因波斯匿王问：“胜义谛中有世俗谛否？若言无，智不应二。若言有，智不应一。一二之义，其义云何？”佛言：“大王！汝于过去龙光佛法中曾问此义，我今无说，汝今无听。无说无听，是名为一义二义。 | King Prasenajit asked the World-Honored One: “Within the ultimate truth, is there conventional truth? If one says there is not, wisdom should not be twofold. If one says there is, wisdom should not be one. What is the meaning of one and two?” The Buddha said: “Great King, in the Dharma of the past Buddha Dragon-Light, you once asked this question. I now do not speak, and you now do not hear. No speaking and no hearing are what are called the meaning of one and the meaning of two.” |
| ”世尊一日见文殊在门外立，乃曰：“文殊！文殊！何不入门来？”文殊曰：“我不见一法在门外，何以教我入门。 | One day, the World-Honored One saw Mañjuśrī standing outside the gate and said: “Mañjuśrī, Mañjuśrī, why do you not enter through the gate?” Mañjuśrī replied: “I do not see a single dharma outside the gate. How, then, can you tell me to enter through the gate?” |
| ”世尊一日坐次，见二人升猪过，乃问：“这个是甚么？”曰：“佛具一切智，猪子也不识！”世尊曰：“也须问过。”世尊因有异学问：“诸法是常邪？”世尊不对。又问：“诸法是无常邪？”亦不对。 | One day, as the World-Honored One was seated, he saw two people carrying a pig past and asked: “What is this?” They said: “The Buddha possesses all knowledge, yet does not even recognize a piglet!” The World-Honored One said: “One must still ask.” On another occasion, a non-Buddhist inquirer asked: “Are all dharmas permanent?” The World-Honored One did not answer. The inquirer again asked: “Are all dharmas impermanent?” He likewise did not answer. |
| 异学曰：“世尊具一切智，何不对我？”世尊曰：“汝之所问，皆为戏论。”世尊一日示随色摩尼珠，问五方天王：“此珠而作何色？”时五方天王互说异色。 | A follower of another teaching said, “The World-Honored One possesses all-knowing wisdom; why will you not answer me?” The World-Honored One said, “All that you ask is mere idle speculation.” One day, the World-Honored One displayed a wish-fulfilling jewel that assumed different colors and asked the heavenly kings of the five directions, “What color is this jewel?” The heavenly kings of the five directions each gave a different color. |
| 世尊复藏珠入袖，却抬手曰：“此珠作何色？”天王曰：“佛手中无珠，何处有色？”世尊叹曰：“汝何迷倒之甚！吾将世珠示之，便各强说有青、黄、赤、白色；吾将真珠示之，便总不知。”时五方天王悉皆悟通。 | The World-Honored One then concealed the jewel in his sleeve, raised his hand, and asked, “What color is this jewel?” The heavenly kings said, “There is no jewel in the Buddha’s hand. Where could there be any color?” The World-Honored One sighed and said, “How profoundly deluded you are! When I showed you a worldly jewel, each of you insisted that it had blue, yellow, red, or white colors. When I showed you the true jewel, none of you knew it.” At that time, all the heavenly kings of the five directions attained understanding. |
| 世尊因乾闼婆王献乐，其时山河大地尽作琴声。迦叶起作舞，王问迦叶：“岂不是阿罗汉诸漏已尽，何更有余习？”佛曰：“实无余习，莫谤法也。”王又抚琴三遍，迦叶亦三度作舞。 | When the King of the Gandharvas offered music to the World-Honored One, the mountains, rivers, great earth, trees, and stones all became the sound of a lute. Kāśyapa rose and danced. The king asked Kāśyapa, “Are not an arhat’s outflows entirely exhausted? Why, then, do you still have residual habitual tendencies?” The Buddha said, “There are truly no residual habitual tendencies. Do not slander the Dharma.” The king played the lute three more times, and Kāśyapa again danced three times. |
| 王曰：“迦叶作舞，岂不是？”佛曰：“实不曾作舞！”王曰：“世尊何得妄语？”佛曰：“不妄语。汝抚琴，山河大地木石尽作琴声，岂不是？”王曰：“是。”佛曰：“迦叶亦复如是。所以实不曾作舞。”王乃信受。 | The king said, “Was Kāśyapa’s dancing not real?” The Buddha said, “He never truly danced.” The king said, “How can the World-Honored One speak falsely?” The Buddha said, “I do not speak falsely. When you played the lute, the mountains, rivers, great earth, trees, and stones all became the sound of a lute. Was this not so?” The king said, “It was.” The Buddha said, “Kāśyapa was likewise. Therefore, he never truly danced.” The king then accepted this in faith. |
| 世尊因外道问：“昨日说何法？”曰：“说定法。”外道曰：“今日说何法？”曰：“不定法。”外道曰：“昨日说定法，今日何说不定法？”世尊曰：“昨日定，今日不定。”世尊因五通仙人问：“世尊有六通，我有五通。 | An adherent of another teaching asked the World-Honored One, “What Dharma did you teach yesterday?” He replied, “A fixed Dharma.” The man asked, “What Dharma do you teach today?” He replied, “A nonfixed Dharma.” The man said, “Yesterday you taught a fixed Dharma; why do you teach a nonfixed Dharma today?” The World-Honored One said, “Yesterday was fixed; today is nonfixed.” A five-power immortal then asked the World-Honored One, “World-Honored One, you have six spiritual powers, while I have five. |
| 如何是那一通？”佛召五通仙人，五通应诺。佛曰：“那一通，你问我？”世尊因普眼菩萨欲见普贤，不可得见，乃至三度入定，遍观三千大千世界，觅普贤不可得见，而来白佛。佛曰：“汝但于静三昧中起一念，便见普贤。 | What is the remaining one power?” The Buddha called to the five-power immortal, who answered. The Buddha said, “That one power—you are asking me about it?” Pu-yan Bodhisattva wished to see Samantabhadra but could not. He entered samādhi three times and searched throughout the three-thousand-great-thousand world system, yet could not find Samantabhadra. He then came and reported this to the Buddha. The Buddha said, “You need only give rise to a single thought in tranquil samādhi, and you will see Samantabhadra. |
| ”普眼于是才起一念，便见普贤，向空中乘六牙白象。世尊因自恣日文殊三处过夏。迦叶欲白椎摈出，才拈椎，乃见百千万亿文殊。迦叶尽其神力，椎不能举。世尊遂问迦叶：“汝拟摈那个文殊？”迦叶无对。 | Pu-yan then gave rise to a single thought and immediately saw Samantabhadra riding through the sky on a six-tusked white elephant. On the day of self-confession, Mañjuśrī spent the summer retreat in three places. Kāśyapa wished to strike the wooden mallet and expel him from the community. But as soon as he picked up the mallet, he saw hundreds of thousands of millions of Mañjuśrīs. Kāśyapa exhausted his spiritual powers, yet could not raise the mallet. The World-Honored One then asked Kāśyapa, “Which Mañjuśrī do you intend to expel?” Kāśyapa had no answer. |
| 世尊因长爪梵志索论义，预约曰：“我义若堕，我自斩首。”世尊曰：“汝义以何为宗？”志曰：“我以一切不受为宗。”世尊曰：“是见受否？”志拂袖而去。行至中路，乃省。谓弟子曰：“我当回去，斩首以谢世尊。 | A Long-Claw Brahmin sought a doctrinal debate with the World-Honored One and stipulated, “If my thesis is defeated, I shall cut off my own head.” The World-Honored One said, “What do you take as the central principle of your thesis?” The Brahmin said, “I take acceptance of nothing whatsoever as its principle.” The World-Honored One said, “Do you accept this view?” The Brahmin brushed his sleeves and left. When he had reached the middle of the road, he came to his senses. He said to his disciples, “I must go back and cut off my head to repay the World-Honored One. |
| ”弟子曰：“人天众前，幸当得胜，何以斩首？”志曰：“我宁于有智人前斩首，不于无智人前得胜。”乃叹曰：“我义两处负堕，是见若受，负门处粗；是见不受，负门处细。 | The disciples said, “Before the assemblies of humans and devas, you might well prevail. Why cut off your head?” The Brahmin said, “I would rather cut off my head before a wise person than prevail before those without wisdom.” He then sighed, “My thesis is defeated in two respects. If I accept this view, the point of defeat is obvious; if I do not accept this view, the point of defeat is subtle. |
| 一切人天二乘，皆不知我义堕处，唯有世尊诸大菩萨知我义堕。”回至世尊前曰：“我义两处负堕，故当斩首以谢。”世尊曰：“我法中无如是事，汝当回心向道。”于是同五百徒众一时投佛出家，证阿罗汉。 | No humans, devas, or followers of the two vehicles know where my thesis fails; only the World-Honored One and the great bodhisattvas know where it fails.” He returned before the World-Honored One and said, “My thesis is defeated in two respects, so I should cut off my head to repay you.” The World-Honored One said, “There is no such thing in my Dharma. You should turn your mind toward the Way.” Thereupon, he and his five hundred followers all took refuge in the Buddha, left home, and attained arhatship. |
| 世尊昔欲将诸圣众，往第六天说大集经，敕他方此土、人间天上、一切狞恶鬼神，悉皆辑会，受佛付嘱，拥护正法。设有不赴者，四天门王飞热铁轮追之令集。既集会已，无有不顺佛敕者，各发弘誓，拥护正法。 | Once, the World-Honored One wished to lead the assembly of noble beings to the sixth heaven to teach the Mahāsaṃnipāta Sūtra. He ordered all fierce ghosts and spirits in other lands, this land, the human realm, and the heavens to gather, receive the Buddha’s charge, and protect the true Dharma. If any failed to come, the kings of the four heavenly gates would fly after them with blazing iron wheels and compel them to assemble. Once they had gathered, none disobeyed the Buddha’s command. Each made great vows to protect the true Dharma. |
| 唯有一魔王谓世尊曰：“瞿昙！我待一切众生成佛尽，众生界空，无有众生名字，我乃发菩提心。”世尊尝与阿难行次，见一古佛塔。世尊便作礼。阿难曰：“此是甚么人塔？”世尊曰：“此是过去诸佛塔。 | Only one Māra king said to the World-Honored One, “Gautama! When all sentient beings have become Buddhas, the realm of sentient beings is empty, and even the name ‘sentient being’ no longer exists, then I shall arouse bodhicitta.” Once, while walking with Ānanda, the World-Honored One saw an ancient Buddha stūpa and paid homage to it. Ānanda said, “Whose stūpa is this?” The World-Honored One said, “This is the stūpa of the Buddhas of the past. |
| ”阿难曰：“过去诸佛是甚么人弟子？”世尊曰：“是吾弟子。”阿难曰：“应当如是。”世尊因有外道问：“不问有言，不问无言。”世尊良久。外道赞叹曰：“世尊大慈大悲，开我迷云，令我得入。”乃作礼而去。阿难白佛：“外道得何道理，称赞而去？”世尊曰：“如世良马，见鞭影而行。” | Ānanda said, “Whose disciples were the Buddhas of the past?” The World-Honored One said, “They were my disciples.” Ānanda said, “It should indeed be so.” An adherent of another teaching then asked, “I do not ask with words, nor do I ask without words.” The World-Honored One remained silent for a long while. The man praised him, saying, “The World-Honored One is greatly compassionate and greatly merciful. You have dispelled the clouds of my delusion and enabled me to enter.” He bowed and departed. Ānanda asked the Buddha, “What principle did this adherent of another teaching attain, that he praised you and left?” The World-Honored One said, “He was like a fine horse that moves at the mere sight of a whip’s shadow.” |
| 世尊一日敕阿难：“食时将至，汝当入城持钵。”阿难应诺。世尊曰：“汝既持钵，须依过去七佛仪式。”阿难便问：“如何是过去七佛仪式？”世尊召阿难，阿难应诺。世尊曰：“持钵去！”世尊因有比丘问：“我于世尊法中见处即有，证处未是。世尊当何所示？”世尊曰：“比丘某甲，当何所示，是汝此问？” | One day, the World-Honored One instructed Ānanda, “The time for food is approaching. You should enter the city carrying the bowl.” Ānanda assented. The World-Honored One said, “Since you are carrying the bowl, you must follow the ritual of the seven Buddhas of the past.” Ānanda asked, “What is the ritual of the seven Buddhas of the past?” The World-Honored One called Ānanda, and Ānanda answered. The World-Honored One said, “Carry the bowl and go!” A bhikshu then asked, “Within the World-Honored One’s Dharma, I have understanding, but I have not yet realized it. What should the World-Honored One show me?” The World-Honored One said, “Bhikshu so-and-so, what should be shown? Is this your question?” |
| 世尊成道后，在逝多林中一树下跏趺而坐。有二商人以五百乘车经过林畔，有二车牛不肯前进。商人乃讶，见之山神。报言：“林中有圣人成道，经逾四十九日未食，汝当供养。”商人入林，果见一人端然不动。 | After attaining the Way, the World-Honored One sat cross-legged beneath a tree in Jeta Grove. Two merchants passed by the edge of the grove with five hundred carts, but the oxen of two carts refused to move forward. The merchants were puzzled and saw a mountain deity, who told them, “A sage in the grove has attained the Way and has gone more than forty-nine days without food. You should make an offering to him.” The merchants entered the grove and indeed saw a man sitting upright and unmoving. |
| 乃问曰：“为是梵王邪？帝释邪？山神邪？河神邪？”世尊微笑，举袈裟角示之。商人顶礼，遂陈供养。世尊因耆婆善别音响，至一冢间，见五髑髅，乃敲一髑髅问耆婆：“此生何处？”曰：“此生人道。 | They asked, “Are you Brahmā? Śakra? A mountain deity? A river deity?” The World-Honored One smiled slightly and raised a corner of his robe to show them. The merchants bowed at his feet and presented offerings. Because Jīvaka was skilled at distinguishing sounds, the World-Honored One went with him to a burial mound, where they saw five skulls. He knocked on one skull and asked Jīvaka, “Where was this one reborn?” Jīvaka replied, “It was reborn in the human realm. |
| ”世尊又敲一曰：“此生何处？”曰：“此生天道。”世尊又别敲一问：“此生何处？”耆婆罔知生处。世尊因黑氏梵志运神力，以左右手擎合欢、梧桐花两株，来供养佛。佛召仙人，梵志应诺。佛曰：“放下著。 | The World-Honored One knocked on another and asked, “Where was this one reborn?” Jīvaka replied, “It was reborn in the heavenly realm.” The World-Honored One knocked on yet another and asked, “Where was this one reborn?” Jīvaka had no idea where it had been reborn. A Brahmin of the Dark Clan came to offer the Buddha two flowering branches, one of albizia and one of paulownia, holding them up in his left and right hands by means of spiritual powers. The Buddha called to the ascetic, and the Brahmin answered. The Buddha said, “Put it down. |
| ”梵志遂放下左手一株花。佛又召仙人：“放下著。”梵志又放下右手一株花。佛又召仙人：“放下著。”梵志曰：“世尊，我今两手皆空，更教放下个甚么？”佛曰：“吾非教汝放舍其花，汝当放舍外六尘、内六根、中六识。一时舍却，无可舍处，是汝免生死处。”梵志于言下悟无生忍。 | The Brahmin then put down the flower in his left hand. The Buddha again called to the ascetic, “Put it down.” The Brahmin then put down the flower in his right hand. The Buddha again called to the ascetic, “Put it down.” The Brahmin said, “World-Honored One, both my hands are now empty. What else do you tell me to put down?” The Buddha said, “I am not telling you to put down the flowers. You should put down the external six sense objects, the internal six sense faculties, and the intermediate six consciousnesses. Let them all go at once. Where there is nothing left to put down is where you are freed from birth and death.” At these words, the Brahmin awakened to the patience of the unborn. |
| 世尊因灵山会上五百比丘得四禅定，具五神通，未得法忍，以宿命智通，各各自见过去杀父害母，及诸重罪，于自心内各各怀疑，于甚深法不能证入。于是文殊承佛神力，遂手握利剑，持逼如来。 | At an assembly on Vulture Peak, five hundred bhikshus attained the four dhyānas and possessed the five spiritual powers, but had not attained dharma-patience. Through the spiritual power of knowledge of former lives, each saw that in the past he had killed his father, harmed his mother, and committed other grave offenses. Each harbored doubts in his own mind and could not enter into realization of the profound Dharma. Thereupon, Mañjuśrī, supported by the Buddha’s spiritual power, grasped a sharp sword in his hand and held it threateningly before the Tathāgata. |
| 世尊乃谓文殊曰：“住！住！不应作逆，勿得害吾。吾必被害，为善被害。文殊师利！尔从本已来无有我人，但以内心见有我人。内心起时，我必被害，即名为害。 | The World-Honored One then said to Mañjuśrī, “Stop! Stop! You should not commit such an offense. Do not harm me. If I am harmed, I am harmed as one who does good. Mañjuśrī, from the very beginning there has been no self and no person; it is only that the inner mind sees self and person. When the inner mind arises, I am necessarily harmed; this is called harming. |
| ”于是五百比丘自悟本心，如梦如幻，于梦幻中无有我人，乃至能生所生父母。于是五百比丘同赞叹曰：“文殊大智士，深达法源底。自手握利剑，持逼如来身。如剑佛亦尔，一相无有二。 | At that time, the five hundred bhikshus awakened on their own to the original mind: it is like a dream, like an illusion. Within dream and illusion, there is no self or person, nor even parents who give birth or are born. The five hundred bhikshus then praised together: “Mañjuśrī, great person of wisdom, deeply penetrates the source of the Dharma. With his own hand he grasps a sharp sword and threatens the body of the Tathāgata. The sword and the Buddha are likewise: one characteristic, without a second. |
| 无相无所生，是中云何杀？”世尊因地布发掩泥，献花于然灯。然灯见布发处，遂约退众，乃指地曰：“此一方地，宜建一梵刹。”时众中有一贤于长者，持标于指处插曰：“建梵刹竟。”时诸天散花，赞曰：“庶子有大智矣！” | Without characteristics and without arising, how could there be killing here?” In a former life, the World-Honored One spread out his hair to cover mud and offered flowers to Dīpaṃkara Buddha. Seeing where the hair had been spread, Dīpaṃkara made a prediction to the assembly and pointed to the ground, saying, “A Brahmā shrine should be built on this plot of land.” At that time, an elder named Xianyu drove a marker into the place indicated and said, “The Brahmā shrine is now built.” The devas scattered flowers and praised him, saying, “This young man has great wisdom!” |
| 世尊因七贤女游尸陀林，一女指尸曰：“尸在这里，人向甚处去？”一女曰：“作么？作么？”诸姊谛观，各各契悟，感帝释散花曰：“惟愿圣姊有何所须，我当终身供给。 | Once, seven wise women were wandering in a charnel ground. One woman pointed to a corpse and said, “The corpse is here; where has the person gone?” Another woman said, “What? What?” The sisters contemplated this intently, and each attained realization. Śakra was moved to scatter flowers and said, “Venerable sisters, whatever you require, may you ask for it; I shall provide for you throughout my life. |
| ”女曰：“我家四事七珍，悉皆具足，唯要三般物：一要无根树子一株，二要无阴阳地一片，三要叫不响山谷一所。”帝释曰：“一切所须，我悉有之。若三般物，我实无得。 | The women said, “Our household possesses in full the four requisites and the seven treasures. We require only three things: first, a rootless tree; second, a piece of land without yin and yang; third, a valley that cannot be made to echo.” Śakra said, “I possess all other things that may be needed. But these three things I truly do not possess. |
| ”女曰：“汝若无此，争解济人？”帝释罔措，遂同往白佛。佛言：“憍尸迦，我诸弟子大阿罗汉不解此义，唯有诸大菩萨乃解此义。 | The woman said, “If you do not possess these, how can you save others?” Śakra was at a loss, so they went together to ask the Buddha. The Buddha said, “Kauśika, even the great arhats among my disciples do not understand this principle. Only the great bodhisattvas understand it. |
| ”世尊因调达谤佛，生身入地狱，遂令阿难问：“你在地狱中安否？”曰：“我虽在地狱，如三禅天乐。”佛又令问：“你还求出否？”曰：“我待世尊来便出。”阿难曰：“佛是三界大师，岂有入地狱分？”曰：“佛既无入地狱分，我岂有出地狱分？” | Because Devadatta slandered the Buddha, he entered hell alive. The Buddha had Ānanda ask him, “Are you at peace in hell?” Devadatta replied, “Although I am in hell, it is as joyful as the third dhyāna heaven.” The Buddha again had him asked, “Do you still seek to leave?” He replied, “I shall leave when the World-Honored One comes.” Ānanda said, “The Buddha is the teacher of the three realms. How could he be destined to enter hell?” Devadatta replied, “If the Buddha is not destined to enter hell, how could I be destined to leave hell?” |
| 世尊因文殊忽起佛见、法见，被世尊威神摄向二铁围山，城东有一老母，与佛同生而不欲见佛。每见佛来，即便回避。虽然如此，回顾东西，总皆是佛。遂以手掩面，于十指掌中亦总是佛。 | Because Mañjuśrī suddenly gave rise to views of Buddha and Dharma, he was taken by the World-Honored One’s spiritual power to the space between the two Iron Encircling Mountains. East of the city was an old woman who had been born at the same time as the Buddha but did not wish to see him. Whenever she saw the Buddha approaching, she turned away. Yet when she looked back in any direction, all was Buddha. She then covered her face with her hands, but in the palms and between the fingers there too was Buddha everywhere. |
| 殃崛摩罗因持钵至一长者门，其家妇人正值产难，子母未分。长者曰：“瞿昙弟子，汝为至圣，当有何法能免难？”殃崛语长者曰：“我乍入道，未知此法。待我回问世尊，却来相报。”及返，具事白佛。佛告殃崛：“汝速去报，言我自从贤圣法来，未曾杀生。”殃崛奉佛语疾往告之。其妇得闻，当时分免。 | Aṅgulimāla went with his bowl to the gate of an elder’s house. The woman of the household was in difficult labor, and mother and child had not yet been delivered. The elder said, “Disciple of Gautama, you are a most holy one. Is there any Dharma that can relieve this difficulty?” Aṅgulimāla said to the elder, “I have only newly entered the Way and do not know this Dharma. Wait while I return and ask the World-Honored One; then I shall come back and tell you.” On returning, he reported the matter in full to the Buddha. The Buddha told Aṅgulimāla, “Go quickly and tell her: ‘Ever since I entered the Dharma of the noble ones, I have never killed a living being.’” Aṅgulimāla obeyed the Buddha’s words and hurried to tell her. When the woman heard them, she was immediately delivered safely. |
| 世尊尝在尼俱律树下坐次，因二商人问：“世尊还见车过否？”曰：“不见。”商人曰：“还闻否？”曰：“不闻。”商人曰：“莫禅定否？”曰：“不禅定。”曰：“莫睡眠否？”曰：“不睡眠。”商人乃叹曰：“善哉！善哉！”世尊觉而不见。遂献白毡两段。 | Once, as the World-Honored One was seated beneath a banyan tree, two merchants asked, “World-Honored One, did you see a cart pass by?” He replied, “I did not see it.” The merchants asked, “Did you hear it?” He replied, “I did not hear it.” They asked, “Were you perhaps in samādhi?” He replied, “I was not in samādhi.” They asked, “Were you perhaps asleep?” He replied, “I was not asleep.” The merchants then exclaimed, “Excellent! Excellent!” The World-Honored One was awake, yet did not see. They accordingly offered him two pieces of white felt. |
| 世尊在灵山会上，拈花示众。是时众皆默然，唯迦叶尊者破颜微笑。世尊曰：“吾有正法眼藏，涅槃妙心，实相无相，微妙法门，不立文字，教外别传，付嘱摩诃迦叶。”世尊至多子塔前，命摩诃迦叶分座令坐，以僧伽梨围之。 | At the assembly on Vulture Peak, the World-Honored One held up a flower to show the congregation. At that time, all remained silent; only Venerable Kāśyapa broke into a slight smile. The World-Honored One said, “I have the Treasury of the True Dharma Eye, the wondrous mind of nirvāṇa, the formlessness of true reality, and the subtle Dharma gate—a special transmission outside the teachings, not established in words and letters—which I entrust to Mahākāśyapa.” When the World-Honored One arrived before the Many Sons Stūpa, he instructed Mahākāśyapa to divide his seat and invited him to sit, enclosing him with his saṅghāṭī robe. |
| 遂告曰：“吾以正法眼藏密付于汝，汝当护持，传付将来。”世尊临入涅槃，文殊大士请佛再转法轮。 | He then told him, “I secretly entrust to you the Treasury of the True Dharma Eye. You should preserve and uphold it, and transmit it to future generations.” As the World-Honored One was about to enter nirvāṇa, Mañjuśrī Bodhisattva requested that the Buddha turn the Dharma wheel once more. |
| 世尊咄曰：“文殊！吾四十九年住世，未曾说一字，汝请吾再转法轮，是吾曾转法轮邪？”世尊于涅槃会上，以手摩胸，告众曰：“汝等善观吾紫磨金色之身，瞻仰取足，勿令后悔。若谓吾灭度，非吾弟子。若谓吾不灭度，亦非吾弟子。”时百万亿众，悉皆契悟。 | The World-Honored One rebuked him: “Mañjuśrī! During my forty-nine years in this world, I have never spoken a single word. You ask me to turn the Dharma wheel again—have I ever turned the Dharma wheel?” At the nirvāṇa assembly, the World-Honored One stroked his chest with his hand and told the congregation, “You should carefully behold my body of purple-golden radiance. Look upon it until you are satisfied, lest you later regret it. If you say that I shall pass into extinction, you are not my disciple. If you say that I shall not pass into extinction, you are likewise not my disciple.” At that time, the hundreds of billions of beings present all attained realization. |
