佛祖統紀 3.74

3.74

三月七日。樹神知佛七日坐定（此水邊坐定樹神非菩提樹神）未有奉食。適五百賈客從山面過。車牛皆躓不行（踲音至。𭧢同。礙不行也。跋前踲後）有兩大人。提謂。波利。俱詣樹神請福。樹神即為言。佛在水邊。汝曹幸先奉食。兩人即和蜜[麩-夫+少]上佛。四天王取石中自然香鉢。各用持上（因果經○按普耀經云。四天王各奉一青石鉢）佛念取一鉢不快餘王意。乃悉受四鉢。累置左手。以右手按成一鉢。令四際見（瑞應經）佛為呪願。食訖即授賈人三歸。一歸依佛。二歸依法。三歸依將來僧（因果經）佛先為辨五行六甲陰陽歷數。既信服已令歸依佛。歸依法。歸依當來僧。時長者得須陀洹（此云預流初果人也）復為說五戒曰。五戒者。諸佛之母。欲求佛道讀是經。欲求阿羅漢（此云無生四果聖人）讀是經時。提謂得不起法忍。三百人得信忍。二百人得須陀洹。五百賈客四天王得柔順法忍（提謂經○補注云。據三寶錄。舊有提謂經一卷。後因魏世曇靖撰提謂波利經二卷。加五行五方。又云。東方泰山。漢言岱岳。不識梵魏。致後人以為偽。人當以一卷者。為正）佛為提謂。授記未來成佛。號密成如來（普耀經）。

On the seventh day of the third month, the tree spirit knew that the Buddha had been sitting in samādhi for seven days (this tree spirit by the water is not the bodhi tree spirit) and had not yet been offered food. Just then, five hundred merchants were passing by the face of the mountain; their carts and oxen all stumbled and could not advance (踲 is pronounced zhi; same as 𭧢; obstructed and unable to proceed; "tripping forward and stumbling backward"). There were two leading merchants, Trapuṣa and Bhallika, who together approached the tree spirit to seek blessings. The tree spirit immediately said to them: "The Buddha is by the water; you are fortunate to be able to present food first." The two immediately mixed honey with parched flour and offered it to the Buddha. The Four Heavenly Kings took naturally fragrant stone bowls from within stone, each offering one (Guo qu ying guo jing; note that the Pu yao jing says the Four Heavenly Kings each presented a blue stone bowl). The Buddha reflected that taking only one bowl would displease the other kings, so he accepted all four bowls, stacked them in his left hand, and pressed them with his right hand into a single bowl, making the four rims visible (Rui ying jing). The Buddha uttered vows of blessing for them; after finishing the meal, he conferred the three refuges on the merchants: first, refuge in the Buddha; second, refuge in the Dharma; third, refuge in the future Saṅgha (Guo qu ying guo jing). The Buddha had first explained to them the Five Phases, the six jia cyclical days, and the calendar numbers of yin and yang; once they were convinced and submitted, he had them take refuge in the Buddha, take refuge in the Dharma, and take refuge in the future Saṅgha. At that time, the elder attained srotāpanna (translated here as "stream-enterer," a person of the first fruit). He also expounded the five precepts for them, saying: "The five precepts are the mother of all Buddhas. If you wish to seek the Buddha path, read this scripture; if you wish to seek arhatship (translated here as 'non-arising,' a sage of the fourth fruit), read this scripture." At that time, Trapuṣa attained the forbearance of non-arising phenomena; three hundred people attained forbearance of faith; two hundred people attained the stage of srotāpanna; and the five hundred merchants and Four Heavenly Kings attained the compliant Dharma forbearance (Tiwèi jīng; the Supplementary Notes state: "According to the Sanbao lu, there was originally a one-fascicle Tiwèi jīng. Later, in the Wei dynasty, Tanjing composed a two-fascicle Tiwèi Bōlì jīng, adding the Five Phases and five directions, and also stating that Mount Tai in the east is called Daiyue in the Chinese language; not recognizing what was Sanskrit and what was Wei, this caused later people to consider it a forgery. People ought to regard the one-fascicle version as orthodox"). The Buddha bestowed on Trapuṣa a prophecy of future Buddhahood, with the name Secret Accomplishment Tathāgata (Pu yao jing).