Chinese
大正藏第 14 册 No. 0521 佛说梵摩难国王经 No. 521 佛说梵摩难国王经 失译人名今附西晋录 闻如是： 一时，佛在舍卫国祇树给孤独园，与千二百五十比丘俱。 时有国王号名梵摩难，常供养佛及众僧。每得斋日，王辄宿敕群臣严驾，王便导从数千人到佛所，五体投地，稽首佛足。佛每为诸天人民说经法，王辄欢喜恭敬听经，王宫内亦奉事三尊，清净斋戒。 王有太子，名均邻儒，至心精进觉世非常，无生不死者，不贪时荣，白王言：“佛世难值，经法难闻，我今乞欲随佛作沙门。”王即听之。 均邻儒便辞王到佛所，乞为比丘。佛便以手摩其头，发堕袈裟自然着身。均邻儒奉持重戒，精进勤修，昼夜不倦，三月日便得罗汉道。 王时不知其已得道，见其勤苦，饭食粗蔬。每往供养，异于众僧，其心不同，辄谓之言：“我国中珍琦七宝，饭食甘肴无所不有，汝何故，正当乐为沙门乎？” 佛知王用恩爱故，佛便语均邻儒：“起现威神。” 均邻儒即承佛教，头面着地，为佛作礼，轻举上住空中，飞行变化，分身散体，出入无间毕已，头面着佛足。王见其道德乃尔，便悲喜交集，五体投地，为均邻儒作礼。 现代汉语译本 《佛说梵摩难国王经》 （佚名，今附西晋录） 我是这样听说的： 一时，佛陀在舍卫国祇树给孤独园，与一千二百五十位比丘在一起。 当时有一位国王，名叫梵摩难（Brahmānandin，意为喜于梵天），经常供养佛陀和僧众。每到斋戒日，国王总是提前敕令群臣准备车驾，然后带领数千人前往佛陀处，五体投地，顶礼佛足。佛陀经常为诸天人民宣说经法，国王总是欢喜恭敬地听经，王宫内也奉事三宝，清净斋戒。 国王有一位太子，名叫均邻儒（Kuṇḍarika，意为白莲花），他真心精进，觉悟到世间非常，生死无常，不贪恋世间的荣华。他禀告国王说：‘佛陀住世非常难遇到，经法也非常难听闻，我现在恳求跟随佛陀出家做沙门。’国王就答应了他。 均邻儒于是告别国王，来到佛陀处，请求出家为比丘。佛陀便用手摩他的头，他的头发自然脱落，袈裟自然穿在身上。均邻儒奉持重戒，精进勤修，日夜不懈，三个月就证得了阿罗汉果。 当时国王不知道他已经得道，见他修行勤苦，饮食粗糙。每次前去供养时，对他和对其他僧众有所不同，心中不悦，就对他说：‘我的国家中珍宝奇物、美味佳肴应有尽有，你为什么偏偏喜欢做沙门呢？’ 佛陀知道国王因为恩爱之情而执着，就对均邻儒说：‘起来，展现你的威神力。’ 均邻儒立即遵从佛陀的教诲，头面着地，向佛陀顶礼，然后轻轻地升到空中，飞行变化，分身散体，出入无碍，完毕后，头面着地顶礼佛足。国王见到他有如此的道德神通，悲喜交加，五体投地，向均邻儒顶礼。
English
English version The Buddha Speaks the Brahmānandin King Sutra (Translator lost, now appended to the Western Jin Dynasty record) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anāthapiṇḍika (Anathapindada's Garden) in Śrāvastī (Savatthi), together with one thousand two hundred and fifty Bhikshus. At that time, there was a king named Brahmānandin (Brahmānandin, meaning 'Delighting in Brahma'), who regularly made offerings to the Buddha and the Sangha. Whenever a day of fasting arrived, the king would instruct his ministers to prepare the royal carriage in advance, and then he would lead thousands of people to the Buddha's place, prostrating with their five limbs to the ground, and bowing their heads at the Buddha's feet. The Buddha often expounded the Dharma to gods and people, and the king would always listen to the teachings with joy and reverence. Within the royal palace, they also served the Three Jewels, observing pure precepts and fasting. The king had a crown prince named Kuṇḍarika (Kuṇḍarika, meaning 'White Lotus'), who was sincere and diligent, realizing the impermanence of the world and the unreality of birth and death, and not greedy for worldly glory. He said to the king: 'It is rare to encounter a Buddha in the world, and it is difficult to hear the Dharma. I now beg to follow the Buddha and become a Shramana.' The king then granted his request. Kuṇḍarika then bid farewell to the king and came to the Buddha's place, requesting to become a Bhikshu. The Buddha then stroked his head with his hand, and his hair naturally fell off, and a kasaya (袈裟, monastic robe) naturally clothed his body. Kuṇḍarika upheld the heavy precepts, diligently cultivated, tirelessly day and night, and within three months attained the state of an Arhat. At that time, the king did not know that he had already attained the Way, and seeing his diligent practice and coarse food, he treated him differently from the other monks whenever he came to make offerings, and he was displeased in his heart, and said to him: 'In my country, there are countless treasures and delicacies, why do you insist on being a Shramana?' The Buddha, knowing that the king was attached because of his love, said to Kuṇḍarika: 'Arise and display your spiritual powers.' Kuṇḍarika immediately obeyed the Buddha's teaching, touched his head to the ground, paid homage to the Buddha, then lightly rose and stayed in the air, flying and transforming, dividing his body and scattering it, entering and exiting without obstruction, and after finishing, touched his head to the Buddha's feet. When the king saw that he had such moral power and spiritual abilities, he was filled with both sorrow and joy, prostrated with his five limbs to the ground, and paid homage to Kuṇḍarika. --------------------------------------------------------------------------------
Chinese
佛时令均邻儒为王说苦空非常四谛之要，王于是意解，即得须陀洹道。 佛语阿难：“比丘有四事，受人施饮食美味衣服善恶，不得有逆：一者、欲福布施家；二者、不欲逆施者意；三者、或年老或身体有病；四者、恐人行道勤苦。夫欲食美，当存念重戒，一切众生皆我亲属，但展转久远，各更生死，不识其本耳，譬如人身体，有疮及病者，服药趣令其愈，不得贪着。夫欲施者，皆当平心不问大小。” 佛于是令阿难临饭说僧跋，僧跋者众僧饭皆悉平等(准品次录二纸八行，诸本皆阙)。 佛说梵摩难国王经 现代汉语译本： 佛陀当时让均邻儒（Junlinru）为国王宣说苦、空、无常、四谛（suffering, emptiness, impermanence, Four Noble Truths）的要义，国王因此领悟，立即证得须陀洹（Sotapanna）果位。 佛告诉阿难（Ananda）说：‘比丘有四件事，接受别人的布施，无论是美味的饮食、衣服，还是好坏，都不得有违逆之心：第一，希望为布施者带来福报；第二，不希望违逆布施者的心意；第三，或者因为自己年老或身体有病；第四，恐怕他人修行道路上勤劳辛苦。想要吃美味的食物时，应当心存重视戒律，一切众生都是我的亲属，只是辗转轮回久远，各自经历生死，不认识他们的本来面目罢了。譬如人的身体，有了疮或者疾病，服药是为了让它痊愈，不得贪恋执着。想要布施的人，都应当以平等心对待，不问对象的大小。’ 佛陀于是让阿难在吃饭时宣说僧跋（Sengba），僧跋的意思是众僧的饭食都一律平等。 佛说梵摩难国王经（Fanmonan King）。 （准品次录二纸八行，诸本皆阙）
English
English version: At that time, the Buddha instructed Junlinru to explain the essentials of suffering, emptiness, impermanence, and the Four Noble Truths to the king. Consequently, the king understood and immediately attained the state of Sotapanna (须陀洹, Stream-enterer). The Buddha said to Ananda (阿难): 'A Bhikkhu should not have any aversion in four matters when receiving offerings of delicious food, clothing, whether good or bad: Firstly, wishing to bring blessings to the family that makes the offering; Secondly, not wishing to go against the intentions of the giver; Thirdly, either because one is old or physically ill; Fourthly, fearing that others may be diligent and suffer hardships on the path of practice. When desiring to eat delicious food, one should keep in mind the importance of precepts, that all sentient beings are my relatives, but through long cycles of rebirth, each experiences birth and death, and we do not recognize their original faces. For example, if a person's body has sores or illnesses, taking medicine is to heal them, and one should not be greedy or attached. Those who wish to give should treat everyone with equanimity, without regard to their status.' The Buddha then instructed Ananda to recite the Sengba (僧跋) during mealtime, which means that the meals of all monks are equal. The Buddha spoke the Fanmonan King Sutra (梵摩难国王经). --------------------------------------------------------------------------------