English
English version: Prince Hufan (Hufan Prince), was the elder brother of Ananda (Ananda, meaning joy, also translated as stainless or delight), the Buddha's cousin. Devadatta (Devadatta) possessed thirty auspicious marks. After renouncing the world, he recited sixty thousand Dharma collections and mastered the twelve Vedas (Vedas). Seeking fame and offerings, he went to the Buddha, requesting to learn supernormal powers. The Buddha did not teach him, but instead instructed him to contemplate impermanence, through which he could attain enlightenment himself. He then went to Sariputra (Sariputra), Maudgalyayana (Maudgalyayana), and even five hundred disciples, but none of them taught him how to acquire supernormal powers. Ananda, lacking telepathy, imparted the methods of supernormal powers to Devadatta. Devadatta entered the mountains and acquired the five supernormal powers. He wondered who would be a good benefactor. Prince Ajatasattu (Ajatasattu) possessed the appearance of a great king. So he transformed himself into treasures such as elephants and horses, embracing the prince and making 'coughing' sounds. He also brought celestial flowers and food from the heavens, telling the prince, 'I will be the new Buddha, and you will be the new king. Wouldn't that be wonderful?' He followed evil companions and imprisoned his own father. Devadatta also broke the harmony of the Sangha, which was later restored through the teachings of Sariputra and Maudgalyayana. He even pushed a mountain to crush the Buddha, but Vajrapani (Vajrapani) used his vajra to stop it. Splintered stones flew out and injured the Buddha's toe. Bhikkhuni Utpalavarna scolded him, and he punched her, blinding her. He committed three rebellious acts and fell alive into hell. King Bimbisara (Bimbisara) once hunted in Vipula Mountain (Vipula Mountain), but caught nothing. He encountered a sage meditating, and ordered him to be driven away, even ordering his execution. At the moment of death, evil thoughts arose, and he vowed to harm you with both mind and mouth in the next life, just as I do today. These events are all skillful manifestations of great Bodhisattvas (Mahasattva), who can attain the Buddha's path even through unorthodox means. Beings have different dispositions, and their paths to enlightenment vary. Through both adverse and favorable circumstances, they propagate the Dharma and benefit beings, demonstrating actions that seem continuous, yet without anger or resentment in their hearts. King Ajatasattu's adverse actions were to restrain evil people, preventing them from committing rebellious acts. The Second Bright Lady offered food, and the king ate barley flour and drank water, requesting water to rinse his mouth, then folded his palms and paid homage from afar, requesting to receive the eight precepts, bathing and purifying himself. Thirdly, the two sages preached the Dharma to him. Maudgalyayana was the Buddha's disciple on the right, and in the past, he had shaved the head and made a kasaya for a Pratyekabuddha, vowing to attain supernormal powers. The eight precepts given are: do not kill, do not steal, do not engage in sexual misconduct, do not lie, do not drink alcohol, do not wear luxurious ornaments and fragrances, do not watch or listen to singing and dancing, and do not sit or lie on high and wide beds. These eight are the precepts, and not eating after noon is the fast. The Abhidharma school does not wear fragrant clothes or sit on high beds. --------------------------------------------------------------------------------
Chinese
高床。同是庄严处。合为一也。富楼那。此云满愿子。亦满慈子。从父母得名。说法第一。巧开人心故偏遣之。四频婆因食闻法。遂得多日不死也。次害母中为四。一为子幽闭。二因禁请佛。三佛与弟子因请往赴。四见佛伤叹请法。初中又三。一欲害母。二二臣谏不听害。三敕内官幽闭。初阇世问守门者。王今在不。二守门者以事实答。三王闻瞋怒。名妇为贼。母为贼伴。即执利剑欲害其母。应杀守门人。而欲害母者。守门有辞。王先有敕。制诸群臣。不言妇女。沙门从空飞入。非我能禁。王虽贪国杀父。犹不违法。劫初已来一万八千。未闻无道害母。害母眼见何得言闻。谓不忍闻。世人传说不宜住此。欲奔他国。故云不住。有国已来。虽有刑罪不加女人。况所生母故不住也。以手按剑却行而退者。按剑现威以息王忿也。惊怖惶惧者畏惧也。耆婆此云固活。生时一手把药囊。一手把针筒。昔誓为医能治他病。从德立号。庵罗女子也。是国贤臣。贤臣去必国亡也。汝不为我者。耆婆重谏慎莫害母。忏悔求救前愆也。即便舍剑止不害母。敕语内官幽闭深宫。韦提希被幽闭下。第二请佛。谓请如来令遣弟子与己相见。文为二。初明请人。次明请法。韦提何故。请见目连及以阿难。目连是门师。阿难佛侍者。先恒教诫故偏求见 高床（高大的床）。同是庄严处。合为一也。 富楼那（Purna，意为满愿子）。此云满愿子，亦满慈子。从父母得名。说法第一。巧开人心故偏遣之。 四频婆因食闻法，遂得多日不死也。 次害母中为四：一为子幽闭，二因禁请佛，三佛与弟子因请往赴，四见佛伤叹请法。 初中又三：一欲害母，二二臣谏不听害，三敕内官幽闭。 初阇世（Ajatasattu，未生怨）问守门者：‘王今在不？’ 二守门者以事实答。 三王闻瞋怒，名妇为贼，母为贼伴，即执利剑欲害其母。应杀守门人，而欲害母者，守门有辞，王先有敕，制诸群臣，不言妇女，沙门（Sramana，沙门）从空飞入，非我能禁。王虽贪国杀父，犹不违法。劫初已来一万八千，未闻无道害母。害母眼见何得言闻？谓不忍闻。世人传说不宜住此，欲奔他国，故云不住。有国已来，虽有刑罪不加女人，况所生母故不住也。 以手按剑却行而退者，按剑现威以息王忿也。惊怖惶惧者畏惧也。 耆婆（Jivaka，耆婆）此云固活。生时一手把药囊，一手把针筒。昔誓为医能治他病，从德立号。庵罗女子也。是国贤臣。贤臣去必国亡也。 汝不为我者，耆婆重谏慎莫害母，忏悔求救前愆也。即便舍剑止不害母，敕语内官幽闭深宫。 韦提希（Vaidehi，韦提希）被幽闭下，第二请佛。谓请如来令遣弟子与己相见。文为二：初明请人，次明请法。 韦提何故，请见目连（Maudgalyayana，目犍连）及以阿难（Ananda，阿难陀）？目连是门师，阿难佛侍者，先恒教诫故偏求见。
English
Modern Chinese version: 高床（Gao Chuang, high bed）。同是庄严处。合为一也。 富楼那（Purna, meaning 'full of wishes'）。此云满愿子，亦满慈子。从父母得名。说法第一。巧开人心故偏遣之。 四频婆因食闻法，遂得多日不死也。 次害母中为四：一为子幽闭，二因禁请佛，三佛与弟子因请往赴，四见佛伤叹请法。 初中又三：一欲害母，二二臣谏不听害，三敕内官幽闭。 初阇世（Ajatasattu, Unborn Enemy）问守门者：‘王今在不？’ 二守门者以事实答。 三王闻瞋怒，名妇为贼，母为贼伴，即执利剑欲害其母。应杀守门人，而欲害母者，守门有辞，王先有敕，制诸群臣，不言妇女，沙门（Sramana, Ascetic）从空飞入，非我能禁。王虽贪国杀父，犹不违法。劫初已来一万八千，未闻无道害母。害母眼见何得言闻？谓不忍闻。世人传说不宜住此，欲奔他国，故云不住。有国已来，虽有刑罪不加女人，况所生母故不住也。 以手按剑却行而退者，按剑现威以息王忿也。惊怖惶惧者畏惧也。 耆婆（Jivaka, Jivaka）此云固活。生时一手把药囊，一手把针筒。昔誓为医能治他病，从德立号。庵罗女子也。是国贤臣。贤臣去必国亡也。 汝不为我者，耆婆重谏慎莫害母，忏悔求救前愆也。即便舍剑止不害母，敕语内官幽闭深宫。 韦提希（Vaidehi, Vaidehi）被幽闭下，第二请佛。谓请如来令遣弟子与己相见。文为二：初明请人，次明请法。 韦提何故，请见目连（Maudgalyayana, Maudgalyayana）及以阿难（Ananda, Ananda）？目连是门师，阿难佛侍者，先恒教诫故偏求见。 English version: 'High bed. Both are solemn places. Combine them into one.' 'Purna (meaning 'full of wishes'). This is called 'full of wishes child', also 'full of compassion child'. Named after his parents. He is the foremost in expounding the Dharma. He is specially sent because he is skilled at opening people's minds.' 'The four women of Bimbisara heard the Dharma while eating and thus lived for many days without dying.' 'Next, the harm to the mother is in four parts: first, being imprisoned by her son; second, requesting the Buddha while imprisoned; third, the Buddha and his disciples going in response to the request; fourth, seeing the Buddha, she grieves and sighs and requests the Dharma.' 'The first part is further divided into three: first, wanting to harm his mother; second, two ministers advising against it, but he does not listen and harms her; third, ordering the inner officials to imprison her.' 'First, Ajatasattu (Unborn Enemy) asks the gatekeeper: 'Is the king here now?'' 'Second, the gatekeeper answers with the facts.' 'Third, the king hears this and becomes angry, calling the woman a thief and his mother an accomplice to the thief. He then seizes a sharp sword, wanting to harm his mother. He should have killed the gatekeeper, but he wants to harm his mother. The gatekeeper has an excuse, as the king had previously ordered all the ministers not to speak of women. The Sramana (Ascetic) flew in from the sky, and I could not stop him. Although the king is greedy for the country and killed his father, he still does not violate the law. Since the beginning of the kalpa, eighteen thousand years, it has never been heard that someone has harmed their mother without reason. How can you say you heard of harming your mother when you saw it with your own eyes? It means he could not bear to hear it. People say it is not appropriate to live here and want to flee to another country, so it is said he does not stay. Since the country existed, although there have been criminal punishments, they have not been applied to women, let alone one's own mother, so he does not stay.' 'The one who presses his hand on the sword and retreats is pressing the sword to show his power to quell the king's anger. Those who are frightened and fearful are afraid.' 'Jivaka (Jivaka) means 'firmly alive'. When he was born, he held a medicine bag in one hand and a needle tube in the other. He once vowed to be a doctor who could cure other people's illnesses, and he was named after his virtue. He is the daughter of Amra. He is a virtuous minister of the country. If a virtuous minister leaves, the country will perish.' 'If you do not do it for me, Jivaka repeatedly advises, be careful not to harm your mother, repent and seek salvation for your past mistakes. Then he puts down the sword and stops harming his mother, ordering the inner officials to imprison her in the deep palace.' 'Vaidehi (Vaidehi) is imprisoned, and secondly, she requests the Buddha. She asks the Tathagata to send his disciples to see her. The text is in two parts: first, clarifying who is requested; second, clarifying the Dharma requested.' 'Why does Vaidehi request to see Maudgalyayana (Maudgalyayana) and Ananda (Ananda)? Maudgalyayana is the teacher of the gate, and Ananda is the Buddha's attendant. She seeks to see them especially because they have always taught and admonished her.' --------------------------------------------------------------------------------
Chinese
。居在深宫不敢偏求。内厌恶界愿生净土。欲令二人传意请佛。悲泣雨泪望佛哀怜。遥向佛礼。前已礼竟。今复重礼。表己殷勤。世尊在耆阇下。如来现宫不异胜鬘。即生此念时。佛于空中现也。文为五。一神通。二色身。三坐座。四眷属。五雨华。知韦提希心念者。是知他心。从崛山没王官出。显神通也。问前频婆请弟子。意在如来。今夫人亦请弟子意在佛。何故前请遣弟子。今请自往耶。解有二义。一阇王与调达杀父。如来若躬赴。恐世王起怨嫌心。为护彼故不得自往。二者佛法寄在国王。频婆定死。阇世当为国主。如来若往者。王得国主佛法不行。故不得往。夫人无此诸事。如来自往。伤叹请法中有二意。韦提见佛下。正明请其生处。今向世尊下。明请往生之因。初明供养问往生因。次问生处也。我有何罪生此恶子。世尊复有何等因缘。与提婆达多而为眷属。此经不答余经说之。昔于锭光佛时。释迦为摩纳。就珍宝仙人学。学习既成念欲报恩。自惟贫乏。于时耶若达欲嫁女。时有须摩提求为女。婿聪明有智而形貌丑。摩纳遇见论义。须摩提屈在言下。耶若达欢喜。大赐珍宝以女妻之。摩提生忿发誓。未来世世常恼。为此因缘常触恼也。浊恶者。浊五浊也。一见。二烦恼。三众生。四命。五劫。恶者十恶也。杀盗 淫妄语恶口两舌绮语贪瞋邪见也。三途地狱名泥犁。译云不可乐畜生云帝行。从主畜养。为人驱使食啖。饿鬼饥虚怯畏。三千刹土同有此恶。故曰盈满。多不善聚恶道因也。无人不起故名曰多。人常现行杀盗淫等。违理枉物为不善。积集称聚也。愿我未来。不闻恶声不见恶人。今向世尊五体投地。两肘两膝头顶。是为五体也。忏摩梵言。悔过汉语。彼此并举故云忏悔。将果验因。知过去有罪。恐偿未尽来更受。故须忏悔。惟愿佛日启告所求。佛能破坏众生痴闇。如日除昏。故言佛日教我观于清净业处。序文竟。◎ ◎尔时世尊放眉间光下。第二正说文为三。初明净业。次辩妙观。三利益。如来眉间有白毫相。犹如珂雪。长一丈五尺。毫有八楞。周围五寸。其毫中空右旋宛转。如琉璃筒。从此发光照无量国。还住佛顶变为金台。广现诸国。令韦提希乐生安养。初放光酬前请于生处。次世尊微笑下。酬前净业近答。思惟正受三种净业。散心思量名曰思惟。十六正观说名正受。就初有二。第一答其生处。惟愿下明见净土。更请净国之因。初放光普示诸土。次或有下示土差别。韦提下示生处。思惟是愿愿思是业。正问其因。正受者。非邪曰正领纳名受。即第二问。观行微笑中有二。初明三种净业答思惟。汝是凡夫下。次 现代汉语译本：淫欲、妄语、恶语、两舌、绮语、贪婪、嗔恨、邪见，这些都是恶行。 三途指的是地狱，也叫做泥犁（Niraya），意思是不可喜乐的地方。畜生道叫做帝行，因为它们受主人的畜养，被人驱使，供人食用。 饿鬼道则充满饥饿、虚弱和恐惧。三千刹土（世界）都存在这些恶行，所以说‘盈满’，意思是充满了不善的聚集，是恶道的根源。 没有人不造作恶业，所以说‘多’。人们常常做出杀生、偷盗、淫乱等行为，违背道理，损害他人财物，这些都是不善的行为，积聚起来就称为‘聚’。 我希望未来，听不到恶声，看不到恶人。现在向世尊五体投地，两肘、两膝、头顶，这就是五体投地。 忏摩（Kshama）是梵语，意思是悔过，用汉语来说就是忏悔。这里梵语和汉语并用，所以说‘忏悔’。通过结果来验证原因，知道过去有罪业，恐怕偿还未尽，未来还要继续受报，所以必须忏悔。 只希望佛日开启，告知我所求。佛能破除众生的愚痴黑暗，就像太阳驱散昏暗一样，所以说‘佛日’，教我观察清净的业处。序文结束。 尔时世尊从眉间放出光明向下照耀。第二部分正式讲述，分为三部分：首先阐明净业，其次辨析妙观，第三是利益。 如来的眉间有白毫相，像珂雪一样洁白，长一丈五尺，毫毛有八个棱角，周围五寸，毫毛中空，向右旋转宛转，像琉璃筒一样。从这里发出光明，照耀无量国土，然后回到佛顶，变为金台，广泛地显现各种国土，让韦提希（Vaidehi，人名）喜欢往生到安养（Sukhavati，极乐世界）。 首先放出光明，是为了回应之前关于往生之处的请求。其次，世尊微笑，是为了回应之前关于净业的请求，近似地回答了思惟正受三种净业。用散乱的心思来衡量叫做思惟，十六正观叫做正受。首先，第一部分回答关于往生之处的问题。‘惟愿’以下阐明了见到净土，进一步请求往生净土的原因。首先放出光明，普遍地显示各种国土。其次，‘或有’以下显示了国土的差别。韦提希以下显示了往生之处。思惟是愿，愿思是业，正是询问往生之因。正受，指的是非邪恶的，正确地领纳，也就是第二个问题，观行微笑中有两个部分，首先阐明三种净业来回答思惟，‘汝是凡夫’以下。