The Long Āgama Sūtra 1: 大本經

1.1

佛說長阿含經卷第一

Dīrghāgama Sūtra Spoken by the Buddha, Fascicle One

Thus I have heard: One time, the Buddha was at the Flowering Grove Hut in Jeta’s Grove of Śrāvastī. He was accompanied by a large assembly of 1,250 monks.

1.2

後秦弘始年佛陀耶舍共竺佛念譯

Translated by Buddhayaśas together with Zhu Fonian during the Hongshi era of the Later Qin

1.3

（一）第一分初大本經第一

(1) First Section: Initial Chapter: Mahāpadāna Sūtra, Number One

1.4

如是我聞：

Thus have I heard:

1.5

一時，佛在舍衛國祇樹花林窟，與大比丘眾千二百五十人俱。

At one time, the Buddha was staying in Śrāvastī, at the Flower Grove Cavern in the Jeta Grove, together with a great assembly of one thousand two hundred and fifty bhikṣus.

1.6

時，諸比丘於乞食後集花林堂，各共議言：「諸賢比丘！唯無上尊為最奇特，神通遠達，威力弘大，乃知過去無數諸佛，入於涅槃，斷諸結使，消滅戱論。又知彼佛劫數多少，名號、姓字，所生種族，其所飲食，壽命脩短，所更苦樂。又知彼佛有如是戒，有如是法，有如是慧，有如是解，有如是住。云何，諸賢！如來為善別法性，知如是事，為諸天來語，乃知此事？」

At that time, after their piṇḍapāta, the bhikṣus gathered in the Flower Grove Hall and discussed among themselves, saying: "Worthy bhikṣus! Only the anuttara is the most extraordinary, whose abhijñā reaches far and whose majesty is immense! He knows the countless Buddhas of the past who have entered nirvāṇa, severed all saṃyojanas, and extinguished all prapañca. He also knows the number of their kalpas, their names and surnames, the clans into which they were born, what they ate and drank, the length of their lifespans, and the suffering and joy they experienced. He also knows that those Buddhas had such morality, such dharmas, such wisdom, such liberation, and such abiding. How is it, worthy ones? Does the Tathāgata know such things because he skillfully discerns the dharmatā, or does he know these things because the devas came and told him?"

It was then that the monks gathered in the Flowering Grove Hall after soliciting alms. They engaged in a discussion with each other: “Venerable monks, only the unsurpassed sage is so extraordinary! His miraculous powers are far-reaching, and his authority is tremendous. He has come to know the countless buddhas of the past who have entered nirvāṇa, broken the bonds, and eliminated idle speculation.”

“He also knows how many eons ago those buddhas lived as well as their names, surnames, the clans to which they were born, the meals they had, the length of their lives, and what suffering and happiness they experienced.”

“He also knows that those buddhas possessed such precepts, such principles, such wisdom, such liberation, and such abodes.”

“What do you think, gentlemen? Does the Tathāgata know this by discerning well the nature of things, or does he know these things because the gods come and tell him about them?”

1.7

爾時，世尊在閑靜處，天耳清淨，聞諸比丘作如是議，即從座起，詣花林堂，就座而坐。

At that time, the Bhagavat was in a quiet, secluded place. With his pure divyaśrotra, he heard the bhikṣus engaging in such a discussion. He immediately arose from his seat, went to the Flower Grove Hall, and took his seat.

The Bhagavān was in a quiet place at the time and clearly overheard the monks having that discussion with his heavenly ear. He rose from his seat, went to the Flowering Grove Hall, prepared a seat, and sat down.

1.8

爾時，世尊知而故問，謂：「諸比丘！汝等集此，何所語議？」時，諸比丘具以事答。

At that time, the Bhagavat, knowing [the matter], deliberately asked them, saying: "Bhikṣus! For what purpose have you gathered here, and what were you discussing?" Then the bhikṣus replied with a full account of the matter.

He knew the answer, but the Bhagavān still asked them, “Monks, what have you been discussing after gathering here?” The monks then related to him what it had been.

1.9

爾時，世尊告諸比丘：「善哉！善哉！汝等以平等信，出家修道，諸所應行，凡有二業：一曰賢聖講法，二曰賢聖默然。汝等所論，正應如是。如來神通，威力弘大，盡知過去無數劫事，以能善解法性故知，亦以諸天來語故知。」佛時頌曰：

At that time, the Bhagavat addressed the bhikṣus: "Excellent! Excellent! You have gone forth into homelessness and practiced the Way out of impartial faith. Among all deeds that should be practiced, there are generally two duties: the first is the noble discourse on the Dharma, and the second is noble silence. Your discussion is precisely as it should be. The Tathāgata's abhijñā and majesty are immense, and he completely knows the events of countless past kalpas. He knows them because he skillfully understands the dharmatā, and he also knows them because the devas came and told him." The Buddha then spoke in verse:

The Bhagavān told the monks, “Good, good! With correct faith, you’ve left home to cultivate the path, and you practice as you should. All of you have two types of conduct: The first is noble discussion of the teaching, and the second is noble silence. This discussion of yours is as it should be: ‘The Tathāgata’s miraculous powers [are far-reaching,] and his authority are tremendous. He fully knows the events of countless eons in the past. He knows it because he understands well the nature of things and because the gods come and tell him.’”

The Buddha then spoke in verse:

1.10

「比丘集法堂，講說賢聖論；
如來處靜室，天耳盡聞知。
佛日光普照，分別法界義；
亦知過去事，三佛般泥洹。
名號、姓、種族，受生分亦知；
隨彼之處所，淨眼皆記之。
諸天大威力，容貌甚端嚴；
亦來啟告我，三佛般泥洹。
記生、名號、姓，哀鸞音盡知；
無上天人尊，記於過去佛。」

"The bhikṣus gather in the Dharma hall,
And deliver noble discourses;
The Tathāgata stays in a quiet room,
And with his divyaśrotra hears and knows it all.
The sun of the Buddha shines everywhere,
Discerning the meaning of the dharmadhātu;
He also knows the events of the past,
When the three Buddhas entered parinirvāṇa.
Their names, clans, and castes,
And the portions of their rebirths are also known;
Following their various locations,
His pure eye remembers them all.
The devas of great majesty,
Whose countenances are exceedingly stately,
Also came to announce to me
The parinirvāṇa of the three Buddhas.
Recording their births, names, and clans,
With the voice of a sorrowful bird, all is known;
The unsurpassed lord of devas and humans
Recalls the Buddhas of the past."

“Monks gathered in the Dharma hall
And held a noble discussion;
In a quiet place, the Tathāgata
Heard it all with his heavenly ear.

The Buddha sun’s light shines everywhere
As he discerns the Dharma realm’s meaning.
He also knows the past events of
The Completely Awakened and their nirvāṇa.

Their names, surnames, and families,
The births they received, I know, too.
The places where they had lived,
I recall them with clear vision.

Those gods of great authority,
Quite dignified in appearance,
Also come and tell me about
The Completely Awakened and their nirvāṇa.

Recounting their births, names, and surnames,
Their kalaviṅka voices fully knew them.
To the Unsurpassed Sage of Gods and Humans,
They describe the buddhas of the past.”

1.11

又告諸比丘：「汝等欲聞如來識宿命智，知於過去諸佛因緣不？我當說之。」

He further addressed the bhikṣus: "Do you wish to hear the Tathāgata's pūrvenivāsānusmṛtijñāna, knowing the circumstances of the Buddhas of the past? I shall explain it."

He again asked the monks, “Would you like to hear about the circumstances of past buddhas that the Tathāgata knows with the knowledge of past lives? I’ll tell you about them.”

1.12

時，諸比丘白言：「世尊！今正是時，願樂欲聞。善哉！世尊！以時講說，當奉行之。」

Then the bhikṣus said to the Buddha: "Bhagavat! Now is the proper time; we wish to hear it with joy. Excellent, Bhagavat! Please explain it in due time, and we shall receive and practice it."

The monks said, “Bhagavān, now would be a good time for it.” “We’d be glad to hear it.” “Excellent, Bhagavān!” “If there’s time for a discourse, we’ll approve of it.”

1.13

佛告諸比丘：「諦聽！諦聽！善思念之，吾當為汝分別解說。」時，諸比丘受教而聽。

The Buddha addressed the bhikṣus: "Listen attentively! Listen attentively! Reflect on it well, and I will explain it in detail for you." Then the bhikṣus received the instruction and listened.

The Buddha told the monks, “Listen closely! Listen closely, and consider it well. I’ll discern and explain it for you.” The monks then accepted the teaching and listened.

1.14

佛告諸比丘：「過去九十一劫，時，世有佛名毘婆尸如來、至真，出現于世。復次，比丘！過去三十一劫，有佛名尸棄如來、至真，出現於世。復次，比丘！即彼三十一劫中，有佛名毘舍婆如來、至真，出現於世。復次，比丘！此賢劫中有佛名拘樓孫，又名拘那含，又名迦葉。我今亦於賢劫中成最正覺。」佛時頌曰：

The Buddha addressed the bhikṣus: "Ninety-one kalpas ago, at that time there was a Buddha in the world named Vipaśyin Tathāgata, arhat, who appeared in the world. Furthermore, bhikṣus, thirty-one kalpas ago, there was a Buddha named Śikhin Tathāgata, arhat, who appeared in the world. Furthermore, bhikṣus, in that very thirty-first kalpa, there was a Buddha named Viśvabhū Tathāgata, arhat, who appeared in the world. Furthermore, bhikṣus, in this bhadrakalpa there was a Buddha named Krakucchanda, another named Kanakamuni, and another named Kāśyapa. I too now have attained anuttarasamyaksaṃbodhi in this bhadrakalpa." The Buddha then spoke in verse:

The Buddha told the monks, “Ninety-one eons ago, there was a buddha named Vipaśyin who was the Tathāgata, the Arhat, that arose in the world. Furthermore, monks, thirty-one eons ago, there was a buddha named Śikhin who was the Tathāgata, the Arhat, that arose in the world. Furthermore, monks, thirty-one eons ago, there was another buddha named Viśvabhū who was the Tathāgata, the Arhat, that arose in the world. Furthermore, monks, during this present eon of fortune, there was a buddha named Krakucchanda, another who was named Kanakamuni, and another who was named Kāśyapa. Now, I’ve also achieved the supreme and complete awakening during this present eon of fortune.”

The Buddha then spoke in verse:

1.15

「過九十一劫，有毘婆尸佛；
次三十一劫，有佛名尸棄；
即於彼劫中，毘舍如來出。
今此賢劫中，無數那維歲；
有四大仙人，愍眾生故出：
拘樓孫、那含、迦葉、釋迦文。

"Ninety-one kalpas ago,
There was the Buddha Vipaśyin;
After thirty-one kalpas,
There was a Buddha named Śikhin;
In that very kalpa,
Viśvabhū Tathāgata appeared.
Now, in this bhadrakalpa,
Over countless nayuta of years,
There are four great seers
Who appeared out of compassion for sentient beings:
Krakucchanda, Kanakamuni,
Kāśyapa, and Śākyamuni."

“Ninety-one eons in the past,
There was the Buddha Vipaśyin.
Next, thirty-one eons ago,
There was the Buddha named Śikhin.
During that same eon,
Tathāgata Viśvabhū arose.

During the present eon of fortune,
There’ve been countless millions of years.
There were four great sages
Who arose because of their pity for beings:
Krakucchanda, Kanakamuni,
Kāśyapa, and Śākyamuni.

1.16

「汝等當知，毘婆尸佛時，人壽八萬歲。尸棄佛時，人壽七萬歲。毘舍婆佛時，人壽六萬歲。拘樓孫佛時，人壽四萬歲。拘那含佛時，人壽三萬歲。迦葉佛時，人壽二萬歲。我今出世，人壽百歲，少出多減。」佛時頌曰：

"You should know that in the time of the Buddha Vipaśyin, the human lifespan was eighty thousand years. In the time of the Buddha Śikhin, the human lifespan was seventy thousand years. In the time of the Buddha Viśvabhū, the human lifespan was sixty thousand years. In the time of the Buddha Krakucchanda, the human lifespan was forty thousand years. In the time of the Buddha Kanakamuni, the human lifespan was thirty thousand years. In the time of the Buddha Kāśyapa, the human lifespan was twenty thousand years. Now when I appear in the world, the human lifespan is one hundred years, rarely longer, mostly shorter." The Buddha then spoke in verse:

“You should know that during the time of Buddha Vipaśyin, people lived for 80,000 years. During the time of Buddha Śikhin, people lived for 70,000 years. During the time of Buddha Viśvabhū, people lived for 60,000 years. During the time of Buddha Krakucchanda, people lived for 40,000 years. During the time of Buddha Kanakamuni, people lived for 30,000 years. During the time of Buddha Kāśyapa, people lived for 20,000 years. In the present time that I’ve arisen in the world, few people live more than a hundred years, and many live for less.”

The Buddha then spoke in verse:

1.17

「毘婆尸時人，壽八萬四千；
尸棄佛時人，壽命七萬歲；
毘舍婆時人，壽命六萬歲；
拘樓孫時人，壽命四萬歲；
拘那含時人，壽命三萬歲；
迦葉佛時人，壽命二萬歲；
如我今時人，壽命不過百。

"In the time of Vipaśyin, humans
Had a lifespan of eighty-four thousand years;
In the time of the Buddha Śikhin, humans
Had a lifespan of seventy thousand years;
In the time of the Buddha Viśvabhū, humans
Had a lifespan of sixty thousand years;
In the time of the Buddha Krakucchanda, humans
Had a lifespan of forty thousand years;
In the time of the Buddha Kanakamuni, humans
Had a lifespan of thirty thousand years;
In the time of the Buddha Kāśyapa, humans
Had a lifespan of twenty thousand years;
As for humans in my present time,
Their lifespan does not exceed one hundred."

“During the time of Vipaśyin,
People lived for 84,000 years.
During the time of Buddha Śikhin,
People lived for 70,000 years.

During the time of Viśvabhū,
People lived for 60,000 years.
During the time of Krakucchanda,
People lived for 40,000 years.

During the time of Kanakamuni,
People lived for 30,000 years.
During the time of Buddha Kāśyapa,
People lived for 20,000 years.

During my present time,
People live for not more than a hundred.

1.18

「毘婆尸佛，出剎利種，姓拘利若；尸棄佛、毘舍婆佛，種、姓亦爾。拘樓孫佛，出婆羅門種，姓迦葉；拘那含佛、迦葉佛，種、姓亦爾。我今如來、至真，出剎利種，姓名曰瞿曇。」佛時頌曰：

"The Buddha Vipaśyin was born into the kṣatriya caste, and his clan name was Kauṇḍinya; for the Buddha Śikhin and the Buddha Viśvabhū, their caste and clan were likewise. The Buddha Krakucchanda was born into the brāhmaṇa caste, and his clan name was Kāśyapa; for the Buddha Kanakamuni and the Buddha Kāśyapa, their caste and clan were likewise. I, the present Tathāgata, arhat, was born into the kṣatriya caste, and my clan name is Gautama." The Buddha then spoke in verse:

“Buddha Vipaśyin arose from a warrior clan, and his surname was Kauṇḍinya. Buddha Śikhin and Buddha Viśvabhū had the same type of clan and surname. Buddha Krakucchanda arose from a priestly clan, and his surname was Kāśyapa. Buddha Kanakamuni and Buddha Kāśyapa had the same type of clan and surname. Now, I’m a Tathāgata, an Arhat, who arose from a warrior clan, and my surname is Gautama.”

The Buddha then spoke in verse:

1.19

「毘婆尸如來，尸棄、毘舍婆，
此三等正覺，出拘利若姓。
自餘三如來，出于迦葉姓。
我今無上尊，導御諸眾生；
天人中第一，勇猛姓瞿曇。
前三等正覺，出於剎利種；
其後三如來，出婆羅門種；
我今無上尊，勇猛出剎利。

"Vipaśyin Tathāgata,
Śikhin, and Viśvabhū,
These three samyaksaṃbuddhas
Were born into the Kauṇḍinya clan.
The remaining three Tathāgatas
Were born into the Kāśyapa clan.
I, now the anuttara,
Guide of all sentient beings,
Foremost among devas and humans,
The heroic one, am of the Gautama clan.
The former three samyaksaṃbuddhas
Were born into the kṣatriya caste;
The subsequent three Tathāgatas
Were born into the brāhmaṇa caste;
I, now the anuttara,
The heroic one, was born into the kṣatriya caste."

“The Tathāgatas Vipaśyin,
Śikhin, and Viśvabhū:
These Completely Awakened Ones
Arose from the Kauṇḍinya clan.
The next three Tathāgatas after that
Arose from the Kāśyapa clan.

Now, I am the unsurpassed sage,
The trainer of sentient beings,
And supreme among gods and humans
Who’s from the courageous Gautama clan.

The first three Completely Awakened Ones
Arose from warrior clans,
And the next three Tathāgatas
Arose from priestly clans.
Now, I’m the unsurpassed sage
Who courageously arose from warriors.

1.20

「毘婆尸佛坐波波羅樹下成最正覺，尸棄佛坐分陀利樹下成最正覺，毘舍婆佛坐娑羅樹下成最正覺，拘樓孫佛坐尸利沙樹下成最正覺，拘那含佛坐烏暫婆羅門樹下成最正覺，迦葉佛坐尼拘律樹下成最正覺。我今如來、至真，坐鉢多樹下成最正覺。」佛時頌曰：

"The Buddha Vipaśyin attained anuttarasamyaksaṃbodhi seated beneath a pāṭalī tree; the Buddha Śikhin attained anuttarasamyaksaṃbodhi seated beneath a puṇḍarīka tree; the Buddha Viśvabhū attained anuttarasamyaksaṃbodhi seated beneath a sāla tree; the Buddha Krakucchanda attained anuttarasamyaksaṃbodhi seated beneath a śirīṣa tree; the Buddha Kanakamuni attained anuttarasamyaksaṃbodhi seated beneath an uḍumbara tree; the Buddha Kāśyapa attained anuttarasamyaksaṃbodhi seated beneath a nyagrodha tree. I, the present Tathāgata, arhat, attained anuttarasamyaksaṃbodhi seated beneath an aśvattha tree." The Buddha then spoke in verse:

“Buddha Vipaśyin sat under a patala tree and achieved the supreme and complete awakening. Buddha Śikhin sat under a mango tree and achieved the supreme and complete awakening. Buddha Viśvabhū sat under a sal tree and achieved the supreme and complete awakening. Buddha Krakucchanda sat under a sirisa tree and achieved the supreme and complete awakening. Buddha Kanakamuni sat under an cluster fig tree and achieved the supreme and complete awakening. Buddha Kāśyapa sat under a banyan tree and achieved the supreme and complete awakening. Now, I am a Tathāgata, an Arhat, who sat under a sacred fig tree and achieved the supreme and complete awakening.”

The Buddha then spoke in verse:

1.21

「毘婆尸如來，往詣波羅樹；
即於彼處所，得成最正覺。
尸棄分陀樹，成道滅有原。
毘舍婆如來，坐娑羅樹下；
獲解脫知見，神足無所礙。
拘樓孫如來，坐尸利沙樹；
一切智清淨，無染無所著。
拘那含牟尼，坐烏暫樹下；
即於彼處所，滅諸貪憂惱。
迦葉如來坐，尼拘樓樹下；
即於彼處所，除滅諸有本。
我今釋迦文，坐於鉢多樹。
如來十力尊，斷滅諸結使；
摧伏眾魔怨，在眾演大明。
七佛精進力，放光滅闇冥；
各各坐諸樹，於中成正覺。

"Vipaśyin Tathāgata
Went to the pāṭalī tree;
Right at that place,
He attained anuttarasamyaksaṃbodhi.
Śikhin, at the puṇḍarīka tree,
Attained the Way and extinguished the origin of existence.
Viśvabhū Tathāgata,
Seated beneath the sāla tree,
Obtained the knowledge and vision of liberation,
With unhindered ṛddhi.
Krakucchanda Tathāgata,
Seated beneath the śirīṣa tree,
Was pure in omniscience,
Untainted and unattached.
Kanakamuni the Sage,
Seated beneath the uḍumbara tree,
Right at that place,
Extinguished all greed, sorrow, and affliction.
Kāśyapa Tathāgata sat
Beneath the nyagrodha tree;
Right at that place,
He eradicated the root of all existence.
I, now Śākyamuni,
Sat beneath the aśvattha tree.
The Tathāgata, the Lord of Ten Powers,
Severed and extinguished all saṃyojanas;
Subduing the hosts of Māra's adversaries,
He expounded the great illumination among the assembly.
Through the strength of the seven Buddhas' diligence,
They radiated light and dispelled the darkness;
Each sitting beneath their respective trees,
Therein they attained samyaksaṃbodhi."

“The Tathāgata Vipaśyin
Went to a patala tree,
Made it his abode,
And achieved supreme and complete awakening.

Śikhin’s was a mango tree where he
Awakened and destroyed the source of existence.

The Tathāgata Viśvabhū
Sat under a sal tree.
Knowing and seeing liberation,
His miraculous abilities had no hindrance.

The Tathāgata Krakucchanda
Sat under a sirisa tree,
Purified the knowledge of everything,
And became undefiled and unattached.

Kanakamuni
Sat under an cluster fig tree.
He made it his dwelling place
And destroyed all craving and anguish.

Tathāgata Kāśyapa sat
Under a banyan tree.
He made it his dwelling place
And eradicated the source of all existences.

Now, I’m Śākyamuni
Who sat at a sacred fig tree;
The Tathāgata, the Ten-Powered Sage
Who broke the bonds.
I crushed the army of Māra
And explained great insight to the multitudes.

These seven buddhas with the power of effort
Radiated light and dispelled darkness.
They each sat under trees
Where they achieved the complete awakening.

1.22

「毘婆尸如來三會說法，初會弟子有十六萬八千人，二會弟子有十萬人，三會弟子有八萬人。尸棄如來亦三會說法，初會弟子有十萬人，二會弟子有八萬人，三會弟子有七萬人。毘舍婆如來二會說法，初會弟子有七萬人，次會弟子有六萬人。拘樓孫如來一會說法，弟子四萬人。拘那含如來一會說法，弟子三萬人。迦葉如來一會說法，弟子二萬人。我今一會說法，弟子千二百五十人。」佛時頌曰：

"Vipaśyin Tathāgata held three assemblies to teach the Dharma: at the first assembly, there were one hundred and sixty-eight thousand disciples; at the second assembly, there were one hundred thousand disciples; at the third assembly, there were eighty thousand disciples. Śikhin Tathāgata likewise held three assemblies to teach the Dharma: at the first assembly, there were one hundred thousand disciples; at the second assembly, there were eighty thousand disciples; at the third assembly, there were seventy thousand disciples. Viśvabhū Tathāgata held two assemblies to teach the Dharma: at the first assembly, there were seventy thousand disciples; at the next assembly, there were sixty thousand disciples. Krakucchanda Tathāgata held one assembly to teach the Dharma, with forty thousand disciples. Kanakamuni Tathāgata held one assembly to teach the Dharma, with thirty thousand disciples. Kāśyapa Tathāgata held one assembly to teach the Dharma, with twenty thousand disciples. I now hold one assembly to teach the Dharma, with one thousand two hundred and fifty disciples." The Buddha then spoke in verse:

“Tathāgata Vipaśyin taught Dharma to three congregations. The first congregation had 168,000 disciples. The second congregation had 100,000 disciples. The third congregation had 80,000 disciples. Tathāgata Śikhin taught Dharma to three congregations. The first congregation had 100,000 disciples. The second congregation had 80,000 disciples. The third congregation had 70,000 disciples. Tathāgata Viśvabhū taught Dharma to two congregations. The first congregation had 70,000 disciples, and the next congregation had 60,000 disciples. Tathāgata Krakucchanda taught Dharma to one congregation of 40,000 disciples. Tathāgata Kanakamuni taught Dharma to one congregation of 30,000 disciples. Tathāgata Kāśyapa taught Dharma to one congregation of 20,000 disciples. Now, I teach Dharma to one congregation of 1,250 disciples.”

The Buddha then spoke in verse:

1.23

「毘婆尸名觀，智慧不可量；
遍見無所畏，三會弟子眾。
尸棄光無動，能滅諸結使；
無量大威德，無能測量者；
彼佛亦三會，弟子普共集。
毘舍婆斷結，大仙人要集；
名聞於諸方，妙法大名稱；
二會弟子眾，普演深奧義。
拘樓孫一會，哀愍療諸苦；
導師化眾生，一會弟子眾。
拘那含如來，無上亦如是；
紫磨金色身，容貌悉具足；
一會弟子眾，普演微妙法。
迦葉一一毛，一心無亂想；
一語不煩重，一會弟子眾。
能仁意寂滅，釋種沙門上；
天中天最尊，我一會弟子。
彼會我現義，演布清淨教；
心常懷歡喜，漏盡盡後有。
毘婆、尸棄三，毘舍婆佛二，
四佛各各一，仙人會演說。

"Vipaśyin is named 'Contemplation', his wisdom beyond measure;
Seeing everywhere without fear, he had three assemblies of disciples.
Śikhin is unmoved illumination, able to extinguish all fetters;
Of boundless great majesty and virtue, none can measure him;
That Buddha also held three assemblies, disciples widely gathering together.
Viśvabhū severed fetters, the gathering of great ṛṣis;
His fame spread in all directions, sublime Dharma of great renown;
Two assemblies of disciples, universally expounding the profound meaning.
Krakucchanda had one assembly, showing pity and healing all afflictions;
The guide transformed sentient beings, with one assembly of disciples.
Kanakamuni Tathāgata, the unsurpassed, was likewise so;
His body of refined purple gold, his features fully perfected;
One assembly of disciples, universally expounding the sublime Dharma.
Kāśyapa, with hair single-pointed, had a focused mind free of wandering thought;
Not burdensome in repeating speech, with one assembly of disciples.
The Munificent One's mind is tranquil and ceased, foremost śramaṇa of the Śākya clan;
Supreme as the god among gods, I have one assembly of disciples.
In that assembly I manifest the meaning, expounding and disseminating the pure teaching;
Their hearts ever harboring delight, their outflows ended, they exhaust further becoming.
Vipaśyin and Śikhin had three, Viśvabhū Buddha had two,
The [other] four Buddhas had one each, ṛṣis gathering to expound."

“Vipaśyin was named for vision;
His wisdom was immeasurable.
He saw everything without fear
And had three congregations of disciples.

Śikhin’s light was undisturbed,
And he destroyed the bonds.
His measureless and great authority
Was impossible to fathom.
That Buddha also had three congregations
Of disciples who gathered from all around.

Viśvabhū broke the bonds
And gathered great sages together.
His name was heard in all directions,
And his wonderful teaching was famous.
To his two congregations of disciples,
He widely explained the profound meaning.

Krakucchanda had one congregation;
He took pity on them and healed their pains.
That teacher educated the sentient beings
In that single congregation of disciples.

Tathāgata Kanakamuni
Was likewise supreme.
His body was the color of purple gold,
And his appearance was perfect.
To his one congregation of disciples,
He widely proclaimed the subtle teaching.

Kāśyapa’s unified mind perceived
Each one of his hairs without distraction.
With a single discourse that wasn’t troubling,
He had a single congregation of disciples.

Śākyamuni’s thinking was tranquil,
That highest ascetic of the Śākya tribe.
Being the Supreme Sage, the God among Gods,
I have a single congregation of disciples.

To that congregation, I show the doctrine
And proclaim the pure teaching.
My mind always feels joyous
With contaminants gone and later lives ended.

Vipaśyin and Śikhin had three,
Buddha Viśvabhū had two,
And four buddhas each had one
Congregation of sages whom they taught.

1.24

「時，毘婆尸佛有二弟子：一名騫茶，二名提舍，諸弟子中最為第一。尸棄佛有二弟子：一名阿毘浮，二名三婆婆，諸弟子中最為第一。毘舍婆佛有二弟子，一名扶遊，二名鬱多摩，諸弟子中最為第一。拘樓孫佛有二弟子，一名薩尼，二名毘樓，諸弟子中最為第一。拘那含佛有二弟子：一名舒槃那，二名鬱多樓，諸弟子中最為第一。迦葉佛有二弟子，一名提舍，二名婆羅婆，諸弟子中最為第一。今我二弟子，一名舍利弗，二名目揵連，諸弟子中最為第一。」佛時頌曰：

"At that time, Vipaśyin Buddha had two disciples: the first was named Khaṇḍa, and the second was named Tiṣya, the foremost among all the disciples. Śikhin Buddha had two disciples: the first was named Abhibhū, and the second was named Sambhava, the foremost among all the disciples. Viśvabhū Buddha had two disciples: the first was named Uttara, and the second was named Uttama, the foremost among all the disciples. Krakucchanda Buddha had two disciples: the first was named Sañjīva, and the second was named Vidhura, the foremost among all the disciples. Kanakamuni Buddha had two disciples: the first was named Śobhana, and the second was named Uttara, the foremost among all the disciples. Kāśyapa Buddha had two disciples: the first was named Tiṣya, and the second was named Bhāradvāja, the foremost among all the disciples. Now I have two disciples: the first is named Śāriputra, and the second is named Maudgalyāyana, the foremost among all the disciples." The Buddha then recited verses:

“The Buddha Vipaśyin had two disciples who were foremost: First was Khaṇḍa, and second was Tiṣya. The Buddha Śikhin had two disciples who were foremost: First was Abhibhū, and second was Sambhava. The Buddha Viśvabhū had two disciples who were foremost: First was Bhujiṣya, and second was Uttama. The Buddha Krakucchanda had two disciples who were foremost: First was Saṃjñin, and second was Vidhura. The Buddha Kanakamuni had two disciple who were foremost: First was Śrāvaṇa and second was Uttara. The Buddha Kāśyapa had two disciples who were foremost: First was Tiṣya, and second was Bharadvāja. Now, I have two disciples who are foremost: First is Śāriputra, and second is Maudgalyāyana.”

The Buddha then spoke in verse:

1.25

「騫茶、提舍等，毗婆尸弟子；
阿毗浮、三婆，尸棄佛弟子。
扶遊、鬱多摩，弟子中第一，
二俱降魔怨，毗舍婆弟子。
薩尼、毗樓等，拘樓孫弟子；
舒槃、鬱多樓，拘那含弟子；
提舍、婆羅婆，迦葉佛弟子；
舍利弗、目連，是我第一子。

"Khaṇḍa, Tiṣya, and the like, were the disciples of Vipaśyin;
Abhibhū and Sambhava were the disciples of Śikhin Buddha.
Uttara and Uttama were foremost among disciples,
Both subduing Māra's adversaries, disciples of Viśvabhū.
Sañjīva, Vidhura, and the like, were the disciples of Krakucchanda;
Śobhana and Uttara were the disciples of Kanakamuni;
Tiṣya and Bhāradvāja were the disciples of Kāśyapa Buddha;
Śāriputra and Maudgalyāyana are my foremost sons."

“Khaṇḍa and Tiṣya
Were disciples of Vipaśyin.
Abhibhū and Sambhava
Were disciples of Śikhin.

Bhujiṣya and Uttama
Were foremost disciples
Who both defeated Māra.
They were Viśvabhū’s disciples.

Saṃjñin and Vidhura
Were disciples of Krakucchanda.
Śrāvaṇa and Uttara
Were disciples of Kanakamuni.

Tiṣya and Bharadvāja
Were disciples of Kāśyapa.
Śāriputra and Maudgalyāyana
Are my foremost disciples.

1.26

「毗婆尸佛有執事弟子，名曰無憂。尸棄佛執事弟子，名曰忍行。毗舍婆佛有執事弟子，名曰寂滅。拘樓孫佛有執事弟子，名曰善覺。拘那含佛有執事弟子，名曰安和。迦葉佛有執事弟子，名曰善友。我執事弟子，名曰阿難。」佛時頌曰：

"Vipaśyin Buddha had an attendant disciple named Aśoka. Śikhin Buddha had an attendant disciple named Kṣemakāra. Viśvabhū Buddha had an attendant disciple named Upaśānta. Krakucchanda Buddha had an attendant disciple named Bhadrika. Kanakamuni Buddha had an attendant disciple named Svastika. Kāśyapa Buddha had an attendant disciple named Sarvamitra. My attendant disciple is named Ānanda." The Buddha then recited verses:

“Buddha Vipaśyin had an attendant disciple named *Aśoka. The Buddha Śikhin has an attendant disciple named *Kṣāntikara. The Buddha Viśvabhū had an attendant disciple named *Upaśānta. The Buddha Krakucchanda had an attendant disciple named *Subuddhi. The Buddha Kanakamuni had an attendant disciple named *Kṣema. The Buddha Kāśyapa had an attendant disciple named *Sumitra. I have an attendant disciple named Ānanda.”

The Buddha then spoke in verse:

1.27

「無憂與忍行，寂滅及善覺，
安和、善友等，阿難為第七。
此為佛侍者，具足諸義趣；
晝夜無放逸，自利亦利他。
此七賢弟子，侍七佛左右；
歡喜而供養，寂然歸滅度。

"Aśoka and Kṣemakāra, Upaśānta and Bhadrika,
Svastika, Sarvamitra, and the like, with Ānanda as the seventh.
These were the Buddha's attendants, complete in all purposes and aims;
Day and night without negligence, benefiting themselves and benefiting others.
These seven worthy disciples attended at the seven Buddhas' sides;
Joyfully making offerings, they serenely returned to extinction."

“*Aśoka and *Kṣāntikara,
*Upaśānta and *Subuddhi,
*Kṣema and *Sumitra,
And Ānanda is the seventh.

These attendants to those buddhas
Had perfected the gist of their doctrines.
Day and night, they were never remiss;
They benefited themselves and others.

These seven worthy disciples
Attended to those seven buddhas, right and left.
Joyous and supportive,
They returned to nirvāṇa in peace.

1.28

「毗婆尸佛有子，名曰方膺。尸棄佛有子，名曰無量。毗舍婆佛有子，名曰妙覺。拘樓孫佛有子，名曰上勝。拘那含佛有子，名曰導師。迦葉佛有子，名曰集軍。今我有子，名曰羅睺羅。」佛時頌曰：

"Vipaśyin Buddha had a son named Samavattakkhandha. Śikhin Buddha had a son named Atula. Viśvabhū Buddha had a son named Suppabuddha. Krakucchanda Buddha had a son named Uttara. Kanakamuni Buddha had a son named Sārthavāha. Kāśyapa Buddha had a son named Senānī. Now I have a son named Rāhula." The Buddha then recited verses:

“The Buddha Vipaśyin had a son named *Susaṃvṛttaskandha. The Buddha Śikhin had a son named *Atula. The Buddha Viśvabhū had a son named *Suprabuddha. The Buddha Krakucchanda had a son named *Uttara. The Buddha Kanakamuni had a son named *Sārthavāha. The Buddha Kāśyapa had a son named *Vijitasena. Now, I have a son named Rāhula.”

The Buddha then spoke in verse:

1.29

「方膺、無量子，妙覺及上勝，
導師、集軍等，羅睺羅第七，
此諸豪貴子，紹繼諸佛種；
愛法好施惠，於聖法無畏。

"Samavattakkhandha, the son Atula, Suppabuddha, and Uttara,
Sārthavāha, Senānī, and the like, with Rāhula as the seventh.
These noble and honored sons continued the lineage of the Buddhas;
Loving the Dharma and fond of giving gifts, they were fearless in the noble Dharma."

“*Susaṃvṛttaskandha and *Atula,
*Suprabuddha and *Uttara,
*Sārthavāha and *Vijitasena,
And Rāhula is the seventh.

These noble sons
Continued the lineage of buddhas.
Loving Dharma and liking generosity,
They were confident in the noble Dharma.

1.30

「毗婆尸佛父名槃頭，剎利王種，母名槃頭婆提，王所治城名曰槃頭婆提。」佛時頌曰：

"Vipaśyin Buddha's father was named Bandhumant, of royal kṣatriya lineage; his mother was named Bandhumatī; the city ruled by the king was named Bandhumatī." The Buddha then recited verses:

“The Buddha Vipaśyin’s father was named Bandhuma, and he was from a lineage of warrior kings. His mother was named Bandhuvatī, and the king ruled from a city named Bandhuvatī.”

The Buddha then spoke in verse:

1.31

「遍眼父槃頭，母槃頭婆提；
槃頭婆提城，佛於中說法。

"The All-Seeing One's father was Bandhumant, his mother Bandhumatī;
In the city of Bandhumatī, the Buddha preached the Dharma."

“Universal Vision’s father was Bandhuma,
And his mother was Bandhuvatī.
His capitol was Bandhuvatī,
Where that Buddha taught Dharma.

1.32

「尸棄佛父名曰明相，剎利王種，母名光曜，王所治城名曰光相。」佛時頌曰：

"Śikhin Buddha's father was named Aruṇa, of royal kṣatriya lineage; his mother was named Prabhāvatī; the city ruled by the king was named Aruṇavatī." The Buddha then recited verses:

“The Buddha Śikhin’s father was named *Aruṇa, and he was from a lineage of warrior kings. His mother’s name was *Prabhāvātī. The king ruled from a city named *Aruṇavātī.”

The Buddha then spoke in verse:

1.33

「尸棄父明相，母名曰光曜，
於明相城中，威德降外敵。

"Śikhin's father was Aruṇa, his mother named Prabhāvatī;
In the city of Aruṇavatī, his majesty and virtue subdued external foes."

“Śikhin’s father was *Aruṇa,
His mother’s name was *Prabhāvātī.
In the city of *Aruṇavātī,
His authority defeated foreign rivals.

1.34

「毗舍婆佛父名善燈，剎利王種，母名稱戒，王所治城名曰無喻。」佛時頌曰：

"Viśvabhū Buddha's father was named Supradīpa, of royal kṣatriya lineage; his mother was named Yaśovatī; the city ruled by the king was named Anupama." The Buddha then recited verses:

“The Buddha Viśvabhū’s father was named *Supradīpa, and he was from a lineage of warrior kings. His mother’s name was *Yaśovatī. The King ruled from a city called *Anopamā.”

The Buddha then spoke in verse:

1.35

「毗舍婆佛父，善燈剎利種；
母名曰稱戒，城名曰無喻。

"Viśvabhū Buddha's father was Supradīpa, of kṣatriya lineage;
His mother was named Yaśovatī, and the city was named Anupama."

“Buddha Viśvabhū’s father
Was *Supradīpa of a warrior lineage.
His mother was called *Yaśovatī,
And his capital was *Anopamā.

1.36

「拘樓孫佛父名祀得，婆羅門種，母名善枝，王名安和，隨王名故城名安和。」佛時頌曰：

"Krakucchanda Buddha's father was named Yajñadatta, of brāhmaṇa lineage; his mother was named Viśākhā; the king was named Kṣema, and following the king's name the city was named Kṣemavatī." The Buddha then recited verses:

“The Buddha Krakucchanda’s father was named *Yajñadatta, and he was from a priestly clan. His mother was named *Suśākhā. The King was named *Kṣema and that king’s capitol was named *Kṣemāvatī after him.”

The Buddha then spoke in verse:

1.37

「祀得婆羅門，母名曰善枝；
王名曰安和，居在安和城。

"The brāhmaṇa Yajñadatta, his mother named Viśākhā;
The king was named Kṣema, residing in the city of Kṣemavatī."

“[His father was] the priest *Yajñadatta,
And his mother was named *Suśākhā.
The king was named *Kṣema,
And his city of residence was *Kṣemāvatī.

1.38

「拘那含佛父名大德，婆羅門種，母名善勝，是時王名清淨，隨王名故城名清淨。」佛時頌曰：

"Kanakamuni Buddha's father was named Mahātejas, of brāhmaṇa lineage; his mother was named Vijayā; the king of that time was named Śobha, and following the king's name the city was named Śobhavatī." The Buddha then recited verses:

“The Buddha Kanakamuni’s father was named *Mahādatta, and he was from the priestly clan. His mother’s name was *Sūttara, and at the time the king was named *Śubha. His capitol was named *Śubhavatī after the king.”

The Buddha then spoke in verse:

1.39

「大德婆羅門，母名曰善勝；
王名曰清淨，居在清淨城。

"The brāhmaṇa Mahātejas, his mother named Vijayā;
The king was named Śobha, residing in the city of Śobhavatī."

“[His father was] the priest *Mahādatta,
And his mother was named *Sūttara.
The king’s name was *Śubha,
And his city of residence was *Śubhavatī.

1.40

「迦葉佛父名曰梵德，婆羅門種，母名曰財主，時王名汲毗，王所治城名波羅㮈。」佛時頌曰：

"Kāśyapa Buddha's father was named Brahmadatta, of brāhmaṇa lineage; his mother was named Dhanavatī; the king of that time was named Kṛkī, and the city ruled by the king was named Vārāṇasī." The Buddha then recited verses:

“The Buddha Kāśyapa’s father was named *Brahmadatta, and he was from a priestly clan. His mother was named *Dhanavatī, and at the time the king was named Kṛpī. The king ruled from a city called Bārāṇasī.”

The Buddha then spoke in verse:

1.41

「梵德婆羅門，母名曰財主；
時王名汲毗，在波羅㮈城。

"The brāhmaṇa Brahmadatta, his mother named Dhanavatī;
The king of that time was named Kṛkī, residing in the city of Vārāṇasī."

“[His father was] the priest *Brahmadatta,
And his mother was named *Dhanavatī.
The king’s name was Kṛpī,
And his city of residence was Bārāṇasī.

1.42

「我父名淨飯，剎利王種，母名大清淨妙，王所治城名迦毗羅衛。」佛時頌曰：

"My father was named Śuddhodana, of royal kṣatriya lineage; my mother was named Mahāmāyā; the city ruled by the king was named Kapilavastu." The Buddha then recited verses:

“My father is named Śuddhodana, and he is from a lineage of warrior kings. My mother’s name is *Mahāmāyā, and the king rules from the city called Kapilavastu.”

The Buddha then spoke in verse:

1.43

「父剎利淨飯，母名大清淨，
土廣民豐饒，我從彼而生。

"My father was the kṣatriya Śuddhodana, my mother named Mahāmāyā;
The land was broad and the people prosperous; I was born from there."

“My father is the warrior Śuddhodana,
And my mother’s name is *Mahāmāyā.
The land is wide and its people prosperous,
That place where I was born.

1.44

「此是諸佛因緣、名號、種族、所出生處，何有智者聞此因緣而不歡喜，起愛樂心？」

"Such are the circumstances, names, clans, and places of birth of the Buddhas. What wise person, hearing these circumstances, would not rejoice and give rise to a fond and delighted heart?"

“These were the conditions, names, clan types, and birthplaces of those buddhas. What wise person who hears these circumstances wouldn’t rejoice and feel delighted by it?”

1.45

爾時，世尊告諸比丘：「吾今欲以宿命智說過去佛事，汝欲聞不？」

At that time, the Bhagavat told the bhikṣus: "I now wish to use the knowledge of past lives to speak of the affairs of past Buddhas. Do you wish to hear them or not?"

The Bhagavān then told the monks, “Now, I’d like to give a talk on the events of past buddhas using the knowledge of past lives. Would you like to hear it?”

1.46

諸比丘對曰：「今正是時，願樂欲聞！」

The bhikṣus replied: "Now is precisely the time! We eagerly wish to hear!"

The monks replied, “Now is the right time. We’d be glad to hear it!”

1.47

佛告諸比丘：「諦聽！諦聽！善思念之，吾當為汝分別解說。比丘！當知諸佛常法：毗婆尸菩薩從兜率天降神母胎，從右脇入，正念不亂。當於爾時，地為震動，放大光明，普照世界，日月所不及處皆蒙大明，幽冥眾生，各相覩見，知其所趣。時，此光明復照魔宮，諸天、釋、梵、沙門、婆羅門及餘眾生普蒙大明，諸天光明自然不現。」佛時頌曰：

The Buddha told the bhikṣus: "Listen attentively! Listen attentively, and reflect on it well; I shall explain and analyze it for you. Bhikṣus! You should know the constant Dharma of the Buddhas: when Bodhisattva Vipaśyin descended from Tuṣita Heaven to enter his mother's womb, he entered through her right flank, mindful and unconfused. At that time, the earth shook, emitting a great radiance that universally illuminated the worlds; even places the sun and moon could not reach were touched by the great light. Sentient beings in darkness could see one another and knew where they were headed. At that time, this radiance also illuminated the palace of Māra; the devas, Śakra, Brahmā, śramaṇas, brāhmaṇas, and other sentient beings were all touched by the great light, and the radiance of the devas naturally ceased to appear." The Buddha then recited verses:

The Buddha told the monks, “Listen closely! Listen closely, and consider it well. I will give you a discerning explanation.

“Monks, you should know the way it always is with buddhas. When his spirit descended from the Tuṣita Heaven to his mother’s womb, Bodhisattva Vipaśyin entered her right side while properly mindful and undisturbed.

“At that moment, there was an earthquake, and a great radiance illuminated the whole world. The sun and moon couldn’t compare to its brilliance. Sentient beings that were in complete darkness saw each other and recognized where they were. When this light illuminated Māra’s palace and the gods, Śakra, Brahmā, ascetics, priests, and other sentient beings, they were all outshined by its brilliance. The radiance of those gods naturally disappeared.”

The Buddha then spoke in verse:

1.48

「密雲聚虛空，電光照天下，
毗婆尸降胎，光明照亦然；
日月所不及，莫不蒙大明，
處胎淨無穢，諸佛法皆然。

"Dense clouds gather in empty space, and lightning illuminates all under heaven;
When Vipaśyin descended into the womb, the radiance likewise illuminated thus;
Where the sun and moon could not reach, none were untouched by the great light;
Dwelling in the womb pure and free of defilement, such is the Dharma of all Buddhas."

The Bhagavān then spoke in verse:

1.49

「諸比丘！當知諸佛常法：毗婆尸菩薩在母胎時，專念不亂，有四天子，執戈矛侍護其人，人與非人不得侵嬈，此是常法。」佛時頌曰：

"Bhikṣus! You should know the constant Dharma of the Buddhas: when Bodhisattva Vipaśyin was in his mother's womb, he was single-mindedly mindful and unconfused. There were four devaputras holding lances who attended and protected him, so that humans and non-humans could not disturb or harass him. This is the constant Dharma." The Buddha then recited verses:

1.50

「四方四天子，有名稱威德，
天帝釋所遣，善守護菩薩。
手常執戈矛，衛護不去離，
人非人不嬈，此諸佛常法。
天神所擁護，如天女衛天，
眷屬懷歡喜，此諸佛常法。」

"The four devaputras of the four directions, possessing renown, majesty, and virtue,
Dispatched by Śakra, lord of the devas, well guarded the Bodhisattva.
In hand they ever held lances, defending and never departing,
Humans and non-humans could not disturb him; this is the constant Dharma of the Buddhas.
Protected by divine spirits, like devakanyās guarding a deva,
Their retinues harbored joy; this is the constant Dharma of the Buddhas."

1.51

又告比丘：「諸佛常法：毗婆尸菩薩從兜率天降神母胎，專念不亂，母身安隱，無眾惱患，智慧增益。母自觀胎，見菩薩身諸根具足，如紫磨金，無有瑕穢。猶如有目之士觀淨琉璃，內外清徹，無眾障翳。諸比丘！此是諸佛常法。」爾時，世尊而說偈言：

He further told the bhikṣus: "It is the constant Dharma of the Buddhas: when Bodhisattva Vipaśyin descended from Tuṣita Heaven into his mother's womb, he was single-mindedly mindful and unconfused. The mother's body was at ease, free from all afflictions and ailments, and her wisdom increased. The mother observed her own womb and saw the Bodhisattva's body complete with all sense faculties, like refined purple gold, free of blemishes or defilements. It was just like a sighted person observing a pure vaidūrya jewel, clear and transparent inside and out, without any obstructions. Bhikṣus! This is the constant Dharma of the Buddhas." At that time, the Bhagavat spoke verses:

1.52

「如淨琉璃珠，其明如日月；
仁尊處母胎，其母無惱患。
智慧為增益，觀胎如金像；
母懷妊安樂，此諸佛常法。」

"Like a pure vaidūrya jewel, its brightness like the sun and moon;
When the Benevolent and Honored One was in his mother's womb, his mother had no afflictions or ailments.
Her wisdom increased, observing the womb like a golden image;
The mother was peaceful and joyous while bearing him; this is the constant Dharma of the Buddhas."

“Like a pure beryl gemstone
That’s bright as the sun and moon,
That gentle sage dwelled in his mother’s womb,
And his mother had no illness.

Her wisdom was improved,
And she saw he was like a gold statue.
His mother’s pregnancy was comfortable:
This is the way it always is with buddhas.”

1.53

佛告比丘：「毗婆尸菩薩從兜率天降神母胎，專念不亂，母心清淨，無眾欲想，不為婬火之所燒然，此是諸佛常法。」爾時，世尊而說偈言：

The Buddha told the bhikṣus: "When Bodhisattva Vipaśyin descended from Tuṣita Heaven into his mother's womb, he was single-mindedly mindful and unconfused; the mother's mind was pure and free from thoughts of desire, not burned by the fire of lust. This is the constant Dharma of the Buddhas." At that time, the Bhagavat spoke verses:

The Buddha told the monks, “[This is the way it always is with buddhas.] When his spirit descended from the Tuṣita Heaven to his mother’s womb, Bodhisattva Vipaśyin was focused and undisturbed. His mother’s heart was pure, without any notions of desire. Nor was she burned by the fire of lust. This is the way it always is with buddhas.”

The Bhagavān then spoke in verse:

1.54

「菩薩住母胎，天終天福成；
其母心清淨，無有眾欲想。
捨離諸婬欲，不染不親近；
不為欲火燃，諸佛母常淨。」

"When the Bodhisattva dwelt in his mother's womb, his heavenly life ended and heavenly merit was complete;
His mother's mind was pure, free from all thoughts of desire.
Abandoning all sexual desires, neither tainted by them nor drawing near;
Not burned by the fire of desire, the mothers of Buddhas are ever pure."

“The Bodhisattva in his mother’s womb
Had died after achieving heavenly merit.
His mother’s heart was pure;
She didn’t have any notions of desire.

She abandoned lustful desires,
Neither defiled nor being intimate.
She wasn’t burned by the fire of desire:
The mothers of buddhas are always pure.”

1.55

佛告比丘：「諸佛常法：毗婆尸菩薩從兜率天降神母胎，專念不亂，其母奉持五戒，梵行清淨，篤信仁愛，諸善成就，安樂無畏，身壞命終，生忉利天，此是常法。」爾時，世尊而說偈言：

The Buddha told the bhikṣus: "It is the constant Dharma of the Buddhas: when Bodhisattva Vipaśyin descended from Tuṣita Heaven into his mother's womb, he was single-mindedly mindful and unconfused. His mother upheld the five precepts, maintained pure brahmacarya, was devout, benevolent, and loving, perfected in all virtues, peaceful, joyful, and without fear. When her body broke up and her life ended, she was born in Trāyastriṃśa Heaven. This is the constant Dharma." At that time, the Bhagavat spoke verses:

The Buddha told the monks, “This is the way it always is with buddhas. When his spirit descended from the Tuṣita Heaven to his mother’s womb, Bodhisattva Vipaśyin was focused and undisturbed. His mother upheld the five precepts, purified the religious practice, and was devoted and loving. Having accomplished these virtues, she was happy and confident. When her body broke up and her life ended, she was born in the Trāyastriṃśa Heaven. This is the way it always is [with buddhas].”

The Bhagavān then spoke in verse:

1.56

「持人中尊身，精進、戒具足，
後必受天身，此緣名佛母。」

"Bearing the body of the Honored One among men, vigorous and complete in precepts,
Afterwards she is bound to receive a heavenly body; by this cause she is called a Buddha's mother."

“The woman who’s pregnant with the sage
Makes effort and perfects the precepts.
She’s sure to get a goddess’ body later:
This is the reason she’s called ‘buddha’s mother.’”

1.57

佛告比丘：「諸佛常法：毗婆尸菩薩當其生時，從右脇出，地為震動，光明普照。始入胎時，闇冥之處，無不蒙明，此是常法。」爾時，世尊而說偈言：

The Buddha told the bhikṣus: "It is the constant Dharma of the Buddhas: when Bodhisattva Vipaśyin was born, he emerged from the right flank; the earth shook, and great light shone everywhere. Just as when he first entered the womb, dark and gloomy places were all touched by light. This is the constant Dharma." At that time, the Bhagavat spoke verses:

The Buddha told the monks, “This is the way it always is with buddhas. When he was born, Bodhisattva Vipaśyin emerged from his mother’s right side. There was an earthquake, and a radiance illuminated [the whole world], just as it did when he first entered her womb. There was no place of darkness that wasn’t illuminated. This is the way it always is [with buddhas].”

The Bhagavān then spoke in verse:

1.58

「太子生地動，大光靡不照，
此界及餘界，上下與諸方，
放光施淨目，具足於天身，
以歡喜淨音，轉稱菩薩名。」

"When the prince was born the earth shook, and great light shone everywhere,
Upon this world and other worlds, above, below, and in all directions,
Emitting radiance and bestowing pure sight, endowed with heavenly bodies,
With joyful and pure voices, they in turn praised the Bodhisattva's name."

“When the prince was born, the earth shook,
And a great light shined everywhere
In this world and in other worlds,
Above, below, and in all directions.

He emitted a light that granted pure sight
Of his fully-formed heavenly body.
With joyous and pure voices,
The Bodhisattva’s name was announced.”

1.59

佛告比丘：「諸佛常法：毗婆尸菩薩當其生時，從右脇出，專念不亂。時，菩薩母手攀樹枝，不坐不臥。時，四天子手奉香水，於母前立言：『唯然，天母！今生聖子，勿懷憂慼。』此是常法。」爾時，世尊而說偈言：

The Buddha told the bhikṣus: "It is the constant Dharma of the Buddhas: when Bodhisattva Vipaśyin was born, he emerged from the right flank, single-mindedly mindful and unconfused. At that time, the Bodhisattva's mother grasped a tree branch with her hand, neither sitting nor lying down. Then, four devaputras held perfumed water in their hands and stood before the mother, saying: 'Indeed, Heavenly Mother! Now that you have given birth to a holy child, harbor no sorrow or grief.' This is the constant Dharma." At that time, the Bhagavat spoke verses:

The Buddha told the monks, “This is the way it always is with buddhas. When he was born, Bodhisattva Vipaśyin emerged from his mother’s right side, and he was focused and undisturbed. The Bodhisattva’s mother held onto a tree limb, neither sitting nor lying down. Four gods stood in front his mother and presented fragrant water. They said, ‘Oh, heavenly mother! Now you’ve given birth to a holy son. Don’t feel anguish over it!’ This is the way it always is [with buddhas].”

The Bhagavān then spoke in verse:

1.60

「佛母不坐臥，住戒修梵行，
生尊不懈怠，天人所奉侍。」

"The Buddha's mother neither sat nor lay down, abiding in precepts and practicing brahmacarya;
Giving birth to the Honored One without indolence, served by gods and humans."

“A Buddha’s mother doesn’t sit or lie down,
Standing in precepts and the religious life.
Giving birth to the sage, she’s not indolent,
But gods and humans offer her their help.”

1.61

佛告比丘：「諸佛常法：毗婆尸菩薩當其生時，從右脇出，專念不亂，其身清淨，不為穢惡之所汙染。猶如有目之士，以淨明珠投白繒上，兩不相汙，二俱淨故。菩薩出胎亦復如是，此是常法。」爾時，世尊而說偈言：

The Buddha told the bhikṣus: “This is the constant rule of all Buddhas: when the bodhisattva Vipaśyin was born, he emerged from the right side, single-minded and undistracted, his body pure and unpolluted by any filth. Just as when a man with sight places a pure, bright pearl upon white silk, neither defiles the other, because both are pure—so too was the bodhisattva's emergence from the womb. This is the constant rule.” At that time, the Bhagavat spoke in verse:

The Buddha told the monks, “This is the way it always is with buddhas. When he was born, Bodhisattva Vipaśyin emerged from his mother’s right side, and he was focused and undisturbed. His body was clean and not sullied by filth. It was like a man with eyesight putting a pure, bright jewel on white silk. Neither of them dirties the other because they are both pure. The Bodhisattva emerged from the womb in the same way. This is the way it always is [with buddhas].”

The Bhagavān then spoke in verse:

1.62

「猶如淨明珠，投繒不染汙；
菩薩出胎時，清淨無染汙。」

“Just as a pure, bright pearl,
Placed on silk, is unstained,
When the bodhisattva emerges from the womb,
He is pure and free of defilement.”

“He was like a pure and bright jewel
That isn’t defiled when placed on silk.
When he emerged from his mother’s womb,
The Bodhisattva was clean and undefiled.”

1.63

佛告比丘：「諸佛常法：毗婆尸菩薩當其生時，從右脇出，專念不亂。從右脇出，墮地行七步，無人扶侍，遍觀四方，舉手而言：『天上天下唯我為尊，要度眾生生老病死。』此是常法。」爾時，世尊而說偈言：

The Buddha told the bhikṣus: “This is the constant rule of all Buddhas: when the bodhisattva Vipaśyin was born, he emerged from the right side, single-minded and undistracted. Having emerged from the right side, he dropped to the ground and walked seven steps without anyone supporting him, gazed in all four directions, raised his hand, and said: ‘Above the heavens and below the heavens, I alone am the most honored; I must deliver living beings from birth, old age, sickness, and death.’ This is the constant rule.” At that time, the Bhagavat spoke in verse:

The Buddha told the monks, “This is the way it always is with buddhas. When he was born, Bodhisattva Vipaśyin emerged from his mother’s right side, and he was focused and undisturbed. Upon emerging from her right side, he fell to the ground and walked seven paces without anyone helping him. He looked all around in the four directions, raised his hand, and said, ‘Only I am exalted by both Heaven and Earth, for I will save sentient beings from birth, old age, illness, and death.’ This is the way it always is [with buddhas].”

The Bhagavān then spoke in verse:

1.64

「猶如師子步，遍觀於四方；
墮地行七步，人師子亦然。
又如大龍行，遍觀於四方；
墮地行七步，人龍亦復然。
兩足尊生時，安行於七步；
觀四方舉聲，當盡生死苦。
當其初生時，無等等與等，
自觀生死本，此身最後邊。」

“Just as a lion walks,
Gazing all around in the four directions,
Dropping to the ground and walking seven steps,
So too does the lion among men.
And just as a great nāga moves,
Gazing all around in the four directions,
Dropping to the ground and walking seven steps,
So too does the nāga among men.
When the Honored Among Two-Footed Beings was born,
He walked steadily for seven steps;
Observing the four directions, he raised his voice:
‘I shall put an end to the suffering of birth and death.’
When he was first born,
He was equal to the unequaled;
Observing of himself the root of birth and death,
[He knew] this body to be his very last.”

“He took his steps like a lion
And looked around in all four directions.
He fell to the ground and walked seven paces
Like a lion among humans.

He also walked like a great elephant
And looked around in all four directions.
He fell to the ground and walked seven paces
Like an elephant among humans.

When the most exalted of bipeds was born,
He walked seven paces, steady on his feet.
He looked in the four directions and said:
‘I will end the suffering of birth and death.’

Right when he was first born,
He was equal to the unequaled.
He himself saw the root of birth and death,
And that body was his very last.”