[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋迦譜](https://indike.org/pramana/in.bauddha.taisho.2040) › 3.13 # 釋迦譜 3.13 釋迦譜 3.13 - **Language:** Classical Chinese ### [3.13.1](https://indike.org/pramana/in.bauddha.taisho.2040.3.13.1) 舍衛國王波斯匿。 有一大臣。 名曰須達。 居家巨富財寶無限。 好喜布施賑濟貧乏及諸孤老。 時人因行為其立號。 名給孤獨。 爾時長者生七男兒。 年各長大為其納娶。 次第至六。 其第七兒。 端正殊異偏心愛念。 當為娶妻欲得極妙容姿端正有相之女。 為兒求之。 即語諸婆羅門言。 誰有好女相貌備足。 當為我兒往求索之。 諸婆羅門便為推覓。 展轉行乞到王舍城。 城中有一大臣。 名曰護彌。 財富無量信敬三寶。 時婆羅門到家從乞。 國法施人要令童女持物布施。 護彌長者時有一女。 威容端正顏色殊妙。 即持食出施婆羅門。 婆羅門見心大歡喜。 我所覓者今日見之。 即問女言。 叵有人來求索汝不。 答言未也。 問言。 女子汝父在不。 其女言在。 婆羅門言。 語令出外我欲見之。 與共談語。 時女入內白其父言。 外有客人欲得相見。 父便出外。 時婆羅門。 問訊起居安和善吉。 舍衛國王有一大臣。 字曰須達輔相識不。 答言未見。 但聞其名。 報言知不。 是人於彼舍衛國中。 第一富貴如汝。 於此間富貴第一須達。 有兒端正殊妙。 卓略多奇。 欲求君女為可爾不。 答言可爾。 值有估客欲至舍衛。 時婆羅門作書因之。 送與須達具陳其事。 須達歡喜詣王。 求假為兒娶婦。 王即聽之。 大載珍寶趣王舍城。 於其道次拯濟貧乏。 到王舍城。 至護彌家為兒求妻。 護彌長者歡喜迎逆。 安置敷具暮宿其舍。 家內搔搔辦具飲食。 須達念言。 今此長者。 大設供具欲作何等。 將請國王太子大臣。 長者居士婚姻親戚設大會耶。 思惟所以不能了知。 而問之言。 長者今暮。 躬自執勞經理事務。 施設供具。 為欲請王太子大臣。 答言不也。 欲設婚姻親戚會耶。 答言。 請佛及比丘僧。 於時須達聞佛僧名。 㱇然毛竪如有所得心情悅豫。 重問之言。 云何名佛願解其義。 長者答言。 汝等聞乎淨飯王子厥名悉達。 其生之日天降瑞應。 三十有二萬神侍衛。 即行七步舉手而言。 天上天下唯我為尊。 身黃金色三十二相八十種好。 應王金輪典四天下。 見老病死苦不樂在家。 出家修道。 六年苦行。 得一切智盡結成佛。 降諸魔眾十八億萬。 號曰能仁。 十力無畏十八不共。 光明照耀三達遐鑒。 故號佛也。 須達問言。 云何名僧。 護彌答言。 佛成道已。 梵天勸請轉妙法輪。 至波羅捺鹿野苑中為拘隣五人轉四真諦。 漏盡結解便成沙門。 六通具足四意七覺八道悉練。 上虛空中八萬諸天得須陀洹。 無量天人發無上道意。 次度欝卑迦葉兄弟千人。 漏盡意解。 如其五人次第得度。 舍利弗目連徒眾五百亦得應真。 如是之等神足自在。 能為眾生良祐福田故名僧也。 須達聞說如此妙事。 歡喜踊躍感念信敬。 企望至曉當往見佛。 誠款神應見地明曉尋明即往羅閱城門。 夜三時開。 初夜中夜後夜。 是謂三時。 中夜出門見有天祠。 即為禮拜忽忘念佛。 心目還闇便自念言。 今夜故闇。 若我往者。 為惡鬼猛狩見害。 且還入城待曉當往。 有親友終生於四天。 見其欲悔便下語之。 居士莫悔也（我是汝昔善知識。 蜜肩婆羅門。 因聞法得生天。 今為大勢門神。 故相勸耳）汝往見佛得利無量。 正使令得百車珍寶。 不如轉足一步至趣世尊所。 得利深過踰於彼。 居士莫悔。 正使令得一四天下滿中珍寶。 不如舉足一步至世尊所所得利益。 盈踰過於彼百千萬倍。 須達聞天說如此語。 益增歡喜敬念世尊。 闇即得曉。 尋路往至到世尊所。 爾時世尊。 知須達來出外經行。 是時須達遙見世尊。 猶如金山相好威容。 儼然昞著。 過踰護彌所說萬倍。 覩之心悅不知禮法。 直問世尊。 不審瞿曇起居何如。 世尊即命令就座。 時首陀會天遙見。 > In Śrāvastī, King Prasenajit had a great minister named Sudatta. His household was immensely wealthy, with boundless treasures, and he delighted in giving alms to relieve the poor and indigent, as well as orphans and the elderly. People of that time gave him an epithet based on his deeds, naming him Anāthapiṇḍada. At that time the elder had seven sons. As each grew to adulthood, he took wives for them, one after another up to the sixth. His seventh son was exceptionally handsome and remarkably distinguished, and was favored with special love and affection. Wishing to take a wife for him, he desired to obtain a maiden of the utmost loveliness, handsome posture, and auspicious marks, and sought one for his son. He said to various brahmins: “Who has a fine maiden with complete physical marks? Go and seek her for my son.” The brahmins then searched for one. Wandering and begging from place to place, they arrived at Rājagṛha. In the city was a great minister named Homī, who possessed boundless wealth and reverently believed in the Three Jewels. A brahmin arrived at his house to beg. According to the custom of that land, when giving alms to others, it was required that a maiden hold the offerings to bestow them. The elder Homī had a daughter whose majestic poise was upright and whose appearance was exceedingly wondrous. She took food out to give to the brahmin. Seeing her, the brahmin rejoiced greatly in his heart: “The one I was searching for, today I have found her!” He asked the maiden: “Has anyone come to ask for your hand?” She answered: “Not yet.” He asked: “Maiden, is your father at home?” The maiden said: “He is.” The brahmin said: “Tell him to come out; I wish to see him and converse with him.” The maiden went inside and reported to her father: “Outside there is a guest who wishes to meet you.” The father went out. The brahmin inquired after his well-being, peace, and health, \[and said\]: “The king of Śrāvastī has a great minister named Sudatta, an assisting minister; do you know him?” He answered: “I have not seen him, but have only heard his name.” \[The brahmin\] said: “Do you know? That man is the foremost in wealth and nobility in that kingdom of Śrāvastī, just as you are the foremost in wealth and nobility here. Sudatta has a son who is handsome, extraordinarily wondrous, eminent, and possessed of many talents. He wishes to ask for your daughter’s hand; would this be acceptable?” He answered: “It is acceptable.” It happened that there was a merchant who wished to go to Śrāvastī. The brahmin wrote a letter and entrusted it to him to deliver to Sudatta, explaining the matter in full. Rejoicing, Sudatta went to the king to ask for leave to take a wife for his son. The king granted it. He loaded a great quantity of precious treasures and headed for Rājagṛha, succoring the poor and destitute along the way. Arriving at Rājagṛha, he went to Homī's house to seek the wife for his son. The elder Homī joyfully went out to welcome him, arranged bedding for him, and lodged him for the night in his house. The household bustled about preparing food and drink. Sudatta thought: “For what purpose is this elder preparing such a grand feast? Is he going to invite the king, crown prince, and ministers, or is he hosting a great gathering for elders, householders, marriages, and relatives?” He pondered the reason but could not fathom it. So he asked him: “This evening, elder, you are personally toiling and managing affairs, setting out provisions. Is it to invite the king, crown prince, and ministers?” He answered: “No.” “Do you wish to hold a gathering for a marriage or relatives?” He answered: “I am inviting the Buddha and the community of monks (bhikṣus).” When Sudatta heard the words “Buddha” and “Saṅgha,” his hair bristled with awe; as if having gained something, his heart was elated. He asked again: “What is meant by ‘Buddha’? Pray explain its meaning.” The elder answered: “Have you heard of the prince of Śuddhodana, whose name was Siddhārtha? On the day he was born, Heaven sent down thirty-two auspicious omens, and myriad gods stood guard. He immediately walked seven paces, raised his hand, and declared: ‘Above the heavens and beneath the heavens, I alone am supreme.’ His body was golden, adorned with the thirty-two marks and eighty secondary signs. He was destined to rule as a golden wheel-turning king over the four continents. Seeing the suffering of old age, sickness, and death, he took no pleasure in household life; he went forth from the household to cultivate the Way. After six years of ascetic practice, he attained all-knowledge, eradicated the defilements, and became a Buddha. He subdued eighteen hundred million of Māra's hosts, and was called the Capable and Benevolent One (Śākyamuni). Endowed with the ten powers, the fearlessnesses, the eighteen unshared dharmas, with radiant brilliance shining forth and a far-reaching vision of the three penetrations—therefore he is called ‘Buddha’.” Sudatta asked: “What is meant by ‘Saṅgha’?” Homī answered: “After the Buddha attained the Way, Brahmā exhorted and requested him to turn the wondrous wheel of the Dharma. He went to the Deer Park in Vārāṇasī and, for the five men led by Kauṇḍinya, turned the four noble truths. Their defilements were exhausted, their fetters undone, and they became śramaṇas, fully endowed with the six supernatural penetrations, thoroughly trained in the four applications of mindfulness, the seven factors of awakening, and the eightfold path. Up in the sky, eighty thousand devas attained stream-entry (srotāpanna), and boundless gods and humans gave rise to the aspiration for unsurpassed awakening. Next, he converted Uruvilvā-Kāśyapa and his brothers, a thousand men in all; their defilements exhausted and their minds liberated, they attained deliverance successively just as those five men had. Śāriputra and Maudgalyāyana with their retinue of five hundred also attained arhatship. Persons such as these have mastery in supernatural powers and are able to serve as an excellent field of merit for sentient beings; therefore they are called ‘Saṅgha’.” Hearing such wondrous matters recounted, Sudatta leaped for joy and was moved to deep faith and reverence. Longing for dawn, he resolved to go see the Buddha. Due to his sincere devotion and spiritual resonance, he saw the earth brighten. Following the light, he immediately set off. The city gate of Rājagṛha opened at three times during the night: the first watch, the middle watch, and the last watch—these are the three times. Leaving the gate during the middle watch, he saw a shrine to a deva and immediately bowed to it, suddenly forgetting his mindfulness of the Buddha. His mind and sight became dark again, and he thought to himself: “Tonight is still dark. If I proceed, I might be harmed by evil spirits and ferocious beasts. I had better return into the city and wait until dawn to go.” A deceased close friend had been reborn in the realm of the Four Heavenly Kings; seeing that he was about to turn back, he descended and spoke to him: “Householder, do not turn back! (I was formerly your good spiritual friend, the brahmin Mi-jian. Because of hearing the Dharma, I attained rebirth in heaven and am now a gate-god of great power, which is why I advise you.) If you go to see the Buddha, you will obtain boundless benefit. Even if you were granted a hundred carts of precious treasures, it would not compare to taking a single step toward the World-Honoured One’s dwelling; the benefit obtained far surpasses that. Householder, do not turn back! Even if you were granted an entire continent of four quarters filled with precious treasures, it would not compare to lifting your foot to take a single step toward the World-Honoured One’s dwelling; the benefit obtained surpasses that by hundreds of thousands of myriad times.” Hearing the deva speak these words, Sudatta’s joy increased all the more, and he reverently remembered the World-Honoured One. The darkness immediately gave way to dawn. Following the road, he arrived at the dwelling of the World-Honoured One. At that time, the World-Honoured One, knowing that Sudatta had arrived, came outside and was walking in meditation. Then Sudatta saw the World-Honoured One from afar, radiant like a mountain of gold, his majestic appearance and signs solemn and luminous, surpassing ten-thousandfold what Homī had described. Beholding him, his heart was delighted, but not knowing the proper etiquette, he straightforwardly asked the World-Honoured One: “I wonder how Gautama fares in rising and resting?” The World-Honoured One immediately bade him take a seat. At that time, the Śuddhāvāsa devas saw from afar. > — English (machine translation) (machine translation) ### [3.13.2](https://indike.org/pramana/in.bauddha.taisho.2040.3.13.2) 須達雖覩世尊。 不知禮拜供養之法。 化為四人行列而來。 到世尊所接足作禮。 胡跪問訊起居輕利。 右繞三匝却住一面。 是時須達見其如是。 乃為愕然而自念言。 恭敬之法事應如是。 即起離座如彼禮敬。 問訊起居。 右繞三匝却住一面。 爾時世尊即為說法。 四諦微妙苦空無常。 聞法歡喜便染聖法。 成須陀洹。 譬如淨潔白㲲易染為色。 長跪合掌問世尊言。 舍衛城中如我伴輩。 聞法易染更有如我比不。 佛告須達。 更無有二如卿之者。 舍衛城中人多信邪。 難染聖教。 須達白佛。 唯願如來。 垂神降屈臨赴舍衛。 使中眾生除邪就正。 世尊告曰。 出家之法與俗有別。 住止處所應當有異。 彼無精舍云何得去。 須達白佛言。 弟子能起。 願見聽許。 世尊默然須達辭往。 為兒娶婦竟辭佛還家因白佛言。 還到本國當立精舍。 不知摸法。 唯願世尊。 使一弟子共往勅示。 世尊思惟舍衛城內。 婆羅門信邪倒見。 餘人往者必不能辦。 唯舍利弗。 是婆羅門種。 少小聰明神足兼備。 去必有益即便命之。 共須達往。 須達問言。 世尊足行日能幾里。 舍利弗言。 日半由旬。 如轉輪王足行之法。 世尊亦爾。 是時須達。 即於道次。 二十里作一亭舍。 計校功作出錢雇之。 安止使人飲食。 敷具悉皆令足。 從王舍城至舍衛國。 還來到舍。 共舍利弗案行諸地。 何處平博中起精舍。 案行周遍無可意處。 唯王太子祇陀有園。 其地正平其樹欝茂。 不遠不近正得處所。 舍利弗告須達言。 今此園中宜起精舍。 若遠作之乞食則難。 近處憒鬧妨廢行道。 須達歡喜到太子所。 白太子言。 我今欲為如來起立精舍。 太子園好今欲買之。 太子笑言。 我無所乏。 此園茂盛。 當用遊戲逍遙散志。 須達慇懃乃至再三。 大子貪惜增倍求價。 謂呼價貴當不能買。 語須達言。 汝若能以黃金布地。 令間無空者便當相與。 須達曰諾。 聽隨其價。 太子祇陀言。 我戲語耳。 須達白言。 為太子法不應妄語。 妄語欺詐。 云何紹繼撫恤人民。 即共太子欲往訟了。 時首陀會天。 以當為佛起精舍故。 恐諸大臣偏為太子。 即化一人下。 為評詳語太子言。 夫太子法不應妄語。 已許價決不宜中悔。 遂斷與之。 須達歡喜。 便勅使人象負金出。 八十頃中須臾欲滿。 殘有少地。 須達思惟何藏金足。 不多不少當足滿之。 祇陀問言嫌貴置之。 答言不也。 自念金藏何者。 可足當補滿之。 祇陀念言。 佛必大德。 乃使斯人輕寶乃爾。 教齊是止勿更出金。 園地屬卿樹木屬我。 自起門屋上佛。 共立精舍。 須達歡喜即然可之。 便即歸家當施功作。 六師聞之往白國王。 長者須達買祇陀園。 欲為瞿曇沙門興立精舍。 聽我徒眾與共捔術。 沙門得勝便聽起立。 若其不如不得起也。 瞿曇徒眾住王舍城。 我等徒眾當住於此。 王召須達而問之言。 今此六師云。 卿買祇陀園。 欲為瞿曇沙門起立精舍。 求共沙門弟子捔其技術。 若得勝者得立精舍。 苟其不如便不得起。 須達歸家。 著垢膩衣愁惱不樂。 時舍利弗明日時到。 著衣持鉢至須達家。 見其不樂即問之曰。 何故不樂須達答言。 所立精舍但恐不成。 是故愁耳。 舍利弗言。 有何事故畏不成就。 答言。 今諸六師詣王求捔。 尊人得勝聽立精舍。 若其不如遮不聽起。 此六師輩出家來久。 精誠有素所學技術。 無能及者。 我今不知尊人技藝能與捔不。 舍利弗言。 正使此輩六師之眾。 滿閻浮提數如竹林。 不能動吾足上一毛。 欲捔何等自恣聽之。 須達歡喜。 更著新衣沐浴香湯。 即往白王我已問之。 六師欲捔恣隨其意。 國王是日告諸六師。 今聽汝等共沙門捔。 時諸六師宣語國人。 却後七日。 > Although Sudatta saw the World-Honoured One, he did not know the proper manner of bowing and making offerings. \[The World-Honoured One\] manifested four persons who came in procession; reaching the World-Honoured One's presence, they touched his feet in reverence, knelt on both knees, inquired after his well-being, circumambulated him three times to the right, and withdrew to stand to one side. When Sudatta saw them do this, he was astonished and thought to himself: "The manner of paying respect should indeed be like this!" He immediately rose from his seat, paid reverence just as they had done, inquired after \[the Buddha's\] well-being, circumambulated him three times to the right, and withdrew to stand to one side. Then the World-Honoured One expounded the Dharma for him: the four truths, subtle and wondrous, suffering, emptiness, and impermanence. Hearing the Dharma, he rejoiced and was imbued with the noble Dharma, becoming a srotāpanna—just as clean, white cotton cloth readily takes on dye. Kneeling upright with palms joined, he asked the World-Honoured One, "In the city of Śrāvastī, among those like myself, are there any others who, hearing the Dharma, are easily imbued with it as I am?" The Buddha told Sudatta, "There is not a second person like you. In the city of Śrāvastī, most people believe in heterodox teachings; they are hard to imbue with the noble teaching." Sudatta addressed the Buddha, "I only pray that the Tathāgata will deign to condescend his divine presence and come to Śrāvastī, so that the sentient beings therein may abandon the heterodox and turn to the correct." The World-Honoured One told him, "The way of the renunciant is different from that of the worldly. Their dwelling places should also be distinct. There is no vihāra there; how could I go?" Sudatta addressed the Buddha, saying, "Your disciple can build one. I pray you will grant your permission." The World-Honoured One remained silent. Sudatta took his leave and went to arrange the marriage for his son. Having concluded it, he took his leave of the Buddha to return home, and addressed the Buddha, saying, "Upon returning to my native country, I shall erect a vihāra, but I do not know the model and rules. I only pray that the World-Honoured One will send a disciple to go with me and give instructions." The World-Honoured One considered: "Within the city of Śrāvastī, the brāhmaṇas believe in heterodox and inverted views; if any other person goes, he will certainly not succeed. Only Śāriputra is of brāhmaṇa stock, has been intelligent since youth, and possesses both supernatural powers \[and wisdom\]. His going will surely be beneficial." He thereupon ordered him to go together with Sudatta. Sudatta asked, "How many li can the World-Honoured One travel on foot in a day?" Śāriputra said, "Half a yojana a day; as is the manner of a wheel-turning king traveling on foot, so too is the World-Honoured One." Thereupon, along the route, every twenty li Sudatta built a rest house, calculated the labor and paid money to hire workers, stationed attendants, and made food, drink, and bedding completely sufficient, from the city of Rājagṛha all the way to the kingdom of Śrāvastī. Having returned home, he inspected various grounds together with Śāriputra to see where there was an even and expansive area suitable for building a vihāra. They inspected all around, but there was no place to their liking. Only Prince Jeta had a park; its ground was level, its trees were lush, and it was neither too far nor too near—just the right place. Śāriputra told Sudatta, "In this park it is fitting to build a vihāra. If it were built far away, alms-seeking would be difficult; if in a close place, the clamor would disrupt the practice of the Path." Sudatta rejoiced, went to the prince's presence, and said to the prince, "I now wish to build a vihāra for the Tathāgata. Your park is excellent, and I now wish to buy it." The prince laughed and said, "I lack nothing. This park is lush and flourishing, and I intend to use it for recreation, strolling, and relaxing my mind." Sudatta earnestly asked again and again, even two and three times. The prince begrudged it and doubled the asking price, thinking that if the price were exorbitant, \[Sudatta\] would not be able to buy it. He told Sudatta, "If you can cover the ground with gold so that there is no empty space between, I shall give it to you." Sudatta said, "Agreed; I accept whatever the price may be." Prince Jeta said, "I was only joking!" Sudatta addressed him, saying, "As the code of a prince, one should not speak falsely. If one speaks falsely and deceives, how can one succeed \[to the throne\] and care for the people?" He then went with the prince wishing to litigate and settle the matter. At that time, because a vihāra was to be built for the Buddha, the Śuddhāvāsa gods feared that the ministers might show partiality toward the prince; so \[a deity\] transformed into a man and descended to arbitrate, saying to the prince, "Indeed, by the code of a prince, one should not speak falsely. Having already agreed to the price and settled it, it is not proper to regret it halfway." He thereupon judged that it be given to \[Sudatta\]. Sudatta rejoiced, and immediately ordered servants to lead elephants carrying out the gold. Within the eighty qing, it was about to be filled in a short moment, with only a small plot of ground remaining. Sudatta pondered which treasury of gold would suffice, neither too much nor too little, to make it completely full. Jeta asked, "Do you find it too expensive and want to give it up?" He answered, "No. I was only considering which gold treasury would suffice to cover the remainder." Jeta thought to himself: "The Buddha must be of great virtue, to cause this man to hold treasures so lightly as this!" He instructed: "Stop right here; do not bring out any more gold! The ground of the park belongs to you, but the trees belong to me. I shall personally build the gatehouses and offer them to the Buddha, and together we shall establish the vihāra." Sudatta rejoiced and readily agreed. He then returned home to begin the construction work. When the six masters heard of this, they went and addressed the king: "The elder Sudatta has bought Jeta's park, wishing to erect a vihāra for the śramaṇa Gautama. Allow our followers to compete in arts with them: if the śramaṇas win, then let it be erected; if they are inferior, they may not erect it. Gautama's followers may dwell in Rājagṛha, while our followers shall dwell here." The king summoned Sudatta and asked him, saying, "Now these six masters say: 'You have bought Jeta's park, wishing to build a vihāra for the śramaṇa Gautama, and we request to compete in arts with the śramaṇa's disciples. If they win, they may build the vihāra; if they are inferior, they may not build it.'" Sudatta returned home, wore soiled clothes, and was sorrowful and unhappy. The next day, when the time came, Śāriputra put on his robes, took his bowl, and came to Sudatta's house. Seeing that he was unhappy, he asked him, "Why are you unhappy?" Sudatta answered, saying, "I only fear that the vihāra to be built will not be accomplished; that is why I am sorrowful." Śāriputra said, "What matter is there that you fear it will not be accomplished?" He replied, "Now the six masters have approached the king to request a contest: if your honor wins, the vihāra may be built; if you are inferior, it is forbidden and you will not be allowed to build it. These six masters have been renunciants for a long time; their devotion is longstanding, and in the skills and arts they have mastered, none can equal them. I do not know whether your honor's skills and arts can compete with them or not." Śāriputra said, "Even if the followers of these six masters filled Jambudvīpa, as numerous as a bamboo grove, they could not move a single hair on my foot! Let them test whatever they wish, entirely at their discretion." Sudatta rejoiced, changed into new clothes, bathed in fragrant water, and immediately went to address the king: "I have inquired about it; if the six masters wish to compete, let it be entirely as they desire." That day, the king informed the six masters: "I now permit you to compete with the śramaṇa." Thereupon the six masters proclaimed to the people of the country: "Seven days from now!" > — English (machine translation) (machine translation) ### [3.13.3](https://indike.org/pramana/in.bauddha.taisho.2040.3.13.3) 當於城外寬博之處。 與沙門捔。 舍衛國中十八億人。 時彼國法擊鼓會眾。 若擊銅鼓十二億人集。 若打銀鼓十四億人集。 若振金鼓一切皆集。 七日期滿。 至平博處椎擊金鼓。 一切都集。 六師徒眾有三億萬人。 是時人民悉為國王。 及其六師敷施高座。 爾時須達。 為舍利弗而施高座。 時舍利弗。 在一樹下寂然入定。 諸根寂默遊諸禪定。 通達無礙而作是念。 此會大眾習邪來久。 憍慢自高草芥群生。 當以何德而降伏之。 思惟是已當以三德。 即立誓言。 若我無數劫中。 慈孝父母。 敬尚沙門婆羅門者。 我初入會一切大眾當為我禮。 爾時六師見眾已集。 而舍利弗獨未來到。 便白王言瞿曇弟子。 自知無術偽求捔能。 眾會既集怖畏不來。 王告須達汝師弟子。 捔時已至宜來談論。 時須達至舍利弗所。 長跪白言。 大德。 大眾已集。 願來詣會。 時舍利弗從禪定起。 更整衣服。 以尼師壇著左肩上。 徐詳而步如師子王。 往詣大眾。 是時眾人見其形容法服有異。 及諸六師忽然起立。 如風靡草不覺為禮。 時舍利弗。 便昇須達所敷之座。 六師眾中有一弟子。 名勞度差。 善知幻術。 於大眾前呪作一樹。 自然長大蔭覆眾會。 枝葉欝茂花果各異。 眾人咸言。 此變乃是勞度差作。 時舍利弗。 便以神力作旋嵐風。 吹拔樹根倒著於地。 碎為微塵。 眾人皆言舍利弗勝。 勞度差不如。 又復呪作一池。 四面皆以七寶。 池水之中生種種花。 眾人咸言。 是勞度差之所作也。 時舍利弗。 化作一大六牙白象。 一一牙上有七蓮花。 一一花上有七玉女。 其象徐庠往詣池邊。 并含其水池即消滅。 眾人悉言。 舍利弗勝。 勞度差不如。 勞度差復作一山七寶莊嚴。 泉池樹木花果茂盛。 眾人咸言。 此是勞度差作。 時舍利弗。 即便化作金剛力士。 以金剛杵遙用指之。 山即破壞無有遺餘。 眾會皆言舍利弗勝。 勞度差不如。 復作一龍身有十頭。 於虛空中雨種種寶。 雷電振地驚動大眾。 眾人咸言。 此是勞度差作。 時舍利弗。 便化作一金翅鳥王。 擘裂噉之。 眾人皆言。 舍利弗勝。 勞度差不如。 復作一牛。 身體高大。 肥壯多力麁脚利角。 跑地大吼奔隊來前。 舍利弗。 化作師子分裂食之。 眾人言曰舍利弗勝。 勞度差不如。 復變其身作夜叉鬼。 形體長大頭上火然。 目赤如血爪牙長利。 口自出火驚躍奔赴。 時舍利弗。 自化身作毘沙門王。 夜叉恐怖即欲退走。 四面火起無有去處。 唯舍利弗邊涼冷無火。 即時屈伏。 五體投地求哀脫命。 辱心已生。 火即還滅。 眾咸唱言。 舍利弗勝。 勞度差不如。 時舍利弗身昇虛空。 現四威儀行住坐臥。 身上出水身下出火。 東沒西踊西沒東踊。 北沒南踊南沒北踊。 或現大身滿虛空中。 而復現小。 或分一身作百千萬億身。 還合為一。 於虛空中忽然在地。 履地如水履水如地。 現是變已還攝神足。 坐其本座。 時會大眾見其神力。 咸懷歡喜。 時舍利弗。 即為說法。 隨其本行宿福因緣。 各得道迹。 或得須陀洹斯陀含。 阿那含阿羅漢者。 六師徒眾三億弟子。 於舍利弗所。 出家學道。 捔技已訖。 四眾便罷各還所止。 長者須達共舍利弗。 往圖精舍。 須達手自捉繩一頭。 時舍利弗自捉一頭。 共經精舍。 時舍利弗欣然含笑。 須達問曰。 尊人何笑。 答言。 汝始於此經地。 六欲天中宮殿已成。 即借道眼須達。 悉見六欲天中嚴淨宮殿。 問舍利弗。 是六欲天何處最樂。 舍利弗言。 下三天中色欲深厚。 上二天中憍逸自恣。 第四天中少欲知足。 恒有一生補處菩薩。 來生其中法訓不絕。 須達言曰。 我正當生第四天中。 出言已竟餘宮悉滅。 唯第四天宮殿湛然。 復更徙繩。 > "We should compete with the śramaṇa in a broad and spacious open place outside the city." There were eighteen hundred million people in the country of Śrāvastī. According to the law of that land at the time, drums were struck to assemble the populace: if a bronze drum was struck, twelve hundred million assembled; if a silver drum was beaten, fourteen hundred million assembled; and if a golden drum was sounded, everyone assembled without exception. When the seven-day period was fulfilled, they went to a flat and wide open space and struck the golden drum, whereupon everyone assembled. The followers of the six teachers numbered three hundred million. Then the people set out high seats for the king and the six teachers. At that time, Sudatta set out a high seat for Śāriputra. Śāriputra was then beneath a tree, serenely entering meditative concentration; with all his sense faculties tranquil, he roamed through the various concentrations and comprehended them without obstruction, thinking: "This great assembly has long practiced heterodoxy, arrogantly exalting themselves and looking upon living beings as mere grass. With what virtue should I subdue them?" Having reflected thus, \[he decided\] that he should use three virtues, and he immediately made a vow: "If throughout countless kalpas I have been kind and filial to my parents and have venerated śramaṇas and brāhmaṇas, then when I first enter the assembly, the entire crowd shall bow down to me." At that time, the six teachers saw that the crowd had already assembled, yet Śāriputra alone had not arrived. They addressed the king, saying: "The disciple of Gautama knows himself to have no arts, so he falsely sought to compete in abilities. Now that the great assembly has gathered, he is terrified and will not come." The king said to Sudatta: "Your master's disciple—the time for the contest has arrived; he should come and debate." Sudatta then went to Śāriputra's place, knelt on both knees, and said: "Venerable One, the great assembly has already gathered; please come to the meeting." Śāriputra then arose from meditative concentration, adjusted his robes, placed his niṣīdana upon his left shoulder, and walked forward with measured, stately steps like a lion king, proceeding to the great assembly. At that time, when the people saw his extraordinary demeanor and Dharma robes, they and the six teachers suddenly stood up, and like grass bending before the wind, bowed down to him unawares. Śāriputra then ascended the seat set out by Sudatta. Among the disciples of the six teachers was one named Raudrākṣa, who was skilled in illusionist arts. Before the great assembly, he recited a spell to create a tree, which grew spontaneously to shade the gathered crowd, its branches and leaves luxuriant, with a variety of flowers and fruits. Everyone said: "This marvel was performed by Raudrākṣa." Śāriputra then used his spiritual powers to create a vairambhaka wind, which blew up the tree by its roots, threw it to the ground, and pulverized it into fine dust. Everyone said: "Śāriputra is victorious; Raudrākṣa is no match." Again, \[Raudrākṣa\] recited a spell to create a pool surrounded on all four sides by the seven precious substances, with various flowers growing in its waters. Everyone said: "This was made by Raudrākṣa." Śāriputra then manifested a great six-tusked white elephant; on each tusk were seven lotus flowers, and on each flower were seven jade maidens. The elephant strode calmly to the side of the pool and took in all its water, whereupon the pool vanished. Everyone said: "Śāriputra is victorious; Raudrākṣa is no match." Raudrākṣa again produced a mountain adorned with the seven precious substances, with springs, pools, trees, and luxuriant flowers and fruits. Everyone said: "This was made by Raudrākṣa." Śāriputra then manifested a vajra-wielding warrior, who pointed at it from afar with his vajra pounder, and the mountain was shattered without anything left behind. The entire assembly said: "Śāriputra is victorious; Raudrākṣa is no match." Again \[Raudrākṣa\] produced a dragon with ten heads, which rained various jewels from the empty sky, shaking the earth with thunder and lightning and alarming the great assembly. Everyone said: "This was made by Raudrākṣa." Śāriputra then manifested a garuḍa king, who tore it apart and devoured it. Everyone said: "Śāriputra is victorious; Raudrākṣa is no match." Again \[Raudrākṣa\] produced a bull with a tall, massive body, plump, strong, and powerful, with thick legs and sharp horns; pawing the ground and roaring loudly, it charged forward. Śāriputra manifested a lion, which tore it apart and devoured it. The people said: "Śāriputra is victorious; Raudrākṣa is no match." Again \[Raudrākṣa\] transformed his own body into a yakṣa demon, gigantic in size, with fire blazing atop its head, eyes red as blood, long and sharp claws and fangs, vomiting fire from its mouth, leaping in alarm and rushing forward. Śāriputra then transformed his own body into King Vaiśravaṇa. The yakṣa was terrified and wished to flee back, but fire arose on all four sides so that it had nowhere to go; only beside Śāriputra was it cool and devoid of fire. Immediately submissive, he threw all five limbs to the ground, begging for mercy to save his life. Once a sense of humbleness had arisen, the fire was extinguished. The crowd all cried out: "Śāriputra is victorious; Raudrākṣa is no match." Then Śāriputra ascended into the empty sky and manifested the four deportments—walking, standing, sitting, and reclining. Water emerged from the upper part of his body and fire from the lower part of his body. He vanished in the east and surged forth in the west, vanished in the west and surged forth in the east; vanished in the north and surged forth in the south, vanished in the south and surged forth in the north. Or he manifested a great body filling the empty sky, and then manifested a small one again; or he multiplied his single body into hundreds, thousands, ten thousands, millions of bodies, and then merged them back into one; from the empty sky he suddenly appeared on the ground; he walked on the ground as if on water, and walked on water as if on the ground. Having shown these marvels, he withdrew his miraculous powers and sat upon his original seat. When the great assembly saw his spiritual power, they were all filled with joy. Śāriputra then preached the Dharma to them. In accordance with their prior practices and past merits, each obtained the traces of the path: some attained \[the fruit of\] stream-enterer, once-returner, non-returner, or arhat. The three hundred million disciples of the six teachers went forth into the religious life under Śāriputra to study the path. The contest of arts having ended, the fourfold assembly dispersed, each returning to their quarters. The elder Sudatta went with Śāriputra to measure the ground for the monastery. Sudatta personally held one end of the measuring cord in his hand, and Śāriputra held the other end, measuring the monastery together. Śāriputra then beamed with a smile. Sudatta asked: "Venerable One, why do you smile?" He answered: "You have only just begun measuring the ground here, yet palaces in the six heavens of the realm of desire have already been formed." He then lent his spiritual vision to Sudatta, so that Sudatta saw all the adorned, pure palaces in the six heavens of the realm of desire. He asked Śāriputra: "Among these six heavens of the realm of desire, which place is the most blissful?" Śāriputra said: "In the lower three heavens, sensual desires are deep and heavy; in the upper two heavens, there is pride and self-indulgence. In the fourth heaven, desires are few and there is contentment; there is always a bodhisattva bound to one last birth who comes to be born there, and the teaching of the Dharma never ceases." Sudatta said: "I must be born precisely in the fourth heaven." As soon as he finished speaking, all the other palaces vanished, and only the palace of the fourth heaven remained serene and luminous. They then moved the measuring cord again. > — English (machine translation) (machine translation) ### [3.13.4](https://indike.org/pramana/in.bauddha.taisho.2040.3.13.4) 時舍利弗慘然憂色。 即問尊者何故憂色。 答言。 汝今見此地中蟻子不耶。 對曰。 已見。 時舍利弗語須達言。 汝於過去毘婆尸佛。 亦於此地。 為彼世尊起立精舍。 而此蟻子在此中生。 尸棄佛時汝為彼佛。 亦於是中造立精舍。 而此蟻子亦在中生。 毘舍佛時。 汝為世尊於此地中起立精舍。 而此蟻子亦在中生。 拘留秦佛時。 亦為世尊在此地中起立精舍。 而是蟻子亦於此生。 迦那含牟尼佛時。 汝為世尊於此地中起立精舍。 而此蟻子亦在中生。 迦葉佛時。 汝亦為佛。 於此地中起立精舍。 而此蟻子亦在中生。 乃至今日九十一劫。 受一種身不得解脫。 生死長遠。 唯福為要不可不種。 是時須達悲心憐傷。 經地已竟起立精舍。 為佛作窟以妙栴檀用為香泥。 別房住止千二百處。 凡百二十處。 別打揵稚施設已竟。 欲往請佛復自思惟。 上有國王應當令知。 若不啟白儻有瞋恨。 即往白王。 我為世尊已起精舍。 唯願大王遣使請佛。 時王聞已遣使者。 詣王舍城請佛及僧。 唯願世尊臨赴舍衛。 爾時世尊與諸四眾。 前後圍繞放大光明。 震動天地至舍衛國。 所經亭舍悉於中止。 道次度人無有限量。 漸漸來近舍衛城邊一切大集。 持諸供具迎侍世尊。 到國至廣博處。 放大光明遍照三千大千世界。 足指按地地皆震動。 城中伎樂不鼓自鳴。 盲視聾聽啞語軁申。 癃殘拘癖皆得具足。 一切人民男女大小。 覩斯瑞應歡喜踊躍。 來詣佛所十八億人。 都悉集聚。 爾時世尊。 隨病投藥為說妙法。 宿緣所應各得道迹。 有得須陀洹斯陀含。 阿那含阿羅漢者。 有種辟支佛因緣者。 有發無上正真道意者。 各各歡喜奉行。 佛告阿難。 今此園地須達所買。 林樹花果祇陀所有。 二人同心共立精舍。 應當與號。 太子祇陀．樹給孤獨園。 名字流布傳示後世（須達齊言善溫）雜阿含經云。 給孤獨長者疾病。 佛往看疾。 記其得阿那含果。 乃至命終生兜率天。 為兜率天子。 作是念。 我不應久住於此。 當往見世尊。 作是念已如力士屈伸臂頃。 於兜率天沒現於佛前。 稽首佛足退坐一面。 時給孤獨天子。 身放光明遍照祇樹給孤獨園。 而說偈讚即沒不現（增一阿含經云。 阿那邠坻太子白世尊言。 我是須達又名阿那邠坻）。 > At that moment, Śāriputra had a somber, sorrowful expression. \[Sudatta\] asked: "Venerable One, why do you have a sorrowful expression?" He replied: "Do you now see these ants in the ground?" He answered: "I see them." Śāriputra said to Sudatta: "Under the past Buddha Vipaśyin, you also built a monastery for that World-Honoured One on this very ground, and these ants were born in it. At the time of Buddha Śikhin, you also built a monastery for that Buddha in this very place, and these ants were also born in it. At the time of Buddha Viśvabhū, you built a monastery for the World-Honoured One on this ground, and these ants were also born in it. At the time of Buddha Krakucchanda, you also built a monastery for the World-Honoured One on this ground, and these ants were also born here. At the time of Buddha Kanakamuni, you built a monastery for the World-Honoured One on this ground, and these ants were also born in it. At the time of Buddha Kāśyapa, you also built a monastery for the Buddha on this ground, and these ants were also born in it. Down to today, through ninety-one kalpas, they have received this one kind of body and have not attained liberation. The round of birth and death is vast and long; merit alone is essential and must not fail to be planted." At that time, Sudatta felt grief and compassion. Having finished measuring the ground, he built the monastery. He made a chamber for the Buddha, using exquisite sandalwood as fragrant plaster. There were one thousand two hundred individual living quarters, with ghaṇṭās separately struck in all one hundred and twenty places. The arrangements having been completed, he wished to go and invite the Buddha, but reflected again: "Above me is the king; he should be informed. If I do not report it, he might harbor resentment." He then went to tell the king: "I have already built a monastery for the World-Honoured One. I only request that the Great King dispatch a messenger to invite the Buddha." Having heard this, the king dispatched a messenger to Rājagṛha to invite the Buddha and the saṅgha: "We only pray that the World-Honoured One will deign to visit Śrāvastī." Then the World-Honoured One, surrounded before and behind by the fourfold assembly, radiated a great light that shook heaven and earth, traveling to the country of Śrāvastī. At all the rest stations along the way he stopped, and those he delivered along the road were boundless. As he gradually drew near to the outskirts of the city of Śrāvastī, all the people gathered in a great crowd, holding various offerings to welcome and attend upon the World-Honoured One. Arriving at a broad and spacious open place in the country, he emitted a great light that illuminated the trichiliocosm completely. When his toes pressed the earth, the ground all trembled. The musical instruments in the city sounded on their own without being struck. The blind saw, the deaf heard, the mute spoke, the hunched straightened, and the crippled and lame were all made whole. All the people, men and women, young and old, rejoiced and leaped with joy upon seeing these auspicious omens. Eighteen hundred million people came to where the Buddha was, all assembling together. The World-Honoured One then administered medicine according to the illness, preaching the wondrous Dharma for them. According to what their past karmic conditions warranted, each attained the traces of the path: some attained \[the fruit of\] stream-enterer, once-returner, non-returner, or arhat; some planted the karmic causes for becoming a pratyekabuddha; and some gave rise to the resolve for unsurpassable, true, and correct enlightenment. Each rejoiced and practiced accordingly. The Buddha said to Ānanda: "Now, this garden land was bought by Sudatta, while the grove, trees, flowers, and fruits belong to Jeta. With one mind, the two persons jointly built the monastery. It should be named 'Prince Jeta's Grove and Anāthapiṇḍada's Park', so that this name may circulate and be transmitted to future generations." (In the language of Qi, "Sudatta" means "good warmth".) The Saṃyuktāgama says: "When the elder Anāthapiṇḍada was sick, the Buddha went to visit his illness and prophesied that he would attain the fruit of a non-returner. Then, when his life ended, he was born in the Tuṣita heaven as a son of heaven in Tuṣita. He thought: 'I should not stay here long; I should go see the World-Honoured One.' Having thought this, in the time it takes a strong man to bend and extend his arm, he vanished from the Tuṣita heaven and appeared before the Buddha, bowed his head to the Buddha's feet, and sat down to one side. Then the son of heaven Anāthapiṇḍada emitted light from his body that illuminated the Jetavana Anāthapiṇḍadārāma completely, and after uttering verses of praise, he vanished and was no longer seen." (The Ekottarikāgama says: "Prince Anāthapiṇḍada said to the World-Honoured One, 'I am Sudatta, also named Anāthapiṇḍada.'") > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.13.1) — English, machine translation ## Linked texts (3) - [金剛般若疏](https://indike.org/pramana/in.bauddha.taisho.1699.1.24.1) — Classical Chinese - [雜阿含經](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.593.4) — Classical Chinese - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.2.232) — 法雲, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2040.3.13](https://indike.org/pramana/in.bauddha.taisho.2040.3.13) · Pramāṇa