1. 聞如是：
一時，佛在舍衛國祇樹給孤獨園。
Thus I have heard:
One time, the Budha was staying at Anaathapindidas Ashrama in Jetavana of Shraavasti.
2. 爾時，王波斯匿告諸群臣曰：
「汝等催嚴羽寶之車，吾欲往詣世尊所，禮拜問訊。」
At that time, King Prasenajit addressed his ministers, saying:
“Prepare the jewelled chariot swiftly, for I wish to go to the Bhagavaan’s presence to pay homage and inquire after his well-being.”
3. 是時，左右受王教令，尋嚴駕羽寶之車，即白王曰：
「嚴駕已辦，今正是時。」
Then, the attendants obeyed the king’s command, prepared the jewelled chariot, and reported:
“The chariot is ready; now is the time.”
4. 爾時，王波斯匿即乘寶羽之車，步騎數千，前後圍遶，出舍衛國，至祇洹精舍，往詣世尊所。
如諸王法，除去五飾，所謂蓋、天冠、劍、履屣及金拂，捨著一面，至世尊所。
頭面禮足，在一面坐。
Thereupon, King Prasenajit mounted the jewelled chariot, accompanied by thousands of footmen and horsemen in procession. He left Shraavasti and arrived at the Jetavana Vihaarah to approach the Bhagavaan. Following royal custom, he removed the five regalia—the canopy, crown, sword, sandals, and golden fly-whisk—left them aside, and approached the Bhagavaan. He bowed his head at the Bhagavaan’s feet and sat to one side.
5. 爾時，世尊與說深法，勸樂令喜。
是時，王波斯匿聞說法已，白世尊曰：
「唯願世尊受我三月請，及比丘僧，莫在餘處。」
是時，世尊默然受波斯匿請。
Then, the Bhagavaan expounded profound Dharma to him, instructing and gladdening him. After hearing the teaching, King Prasenajit addressed the Bhagavaan:
“May the Bhagavaan accept my invitation for three months, along with the bhikshu Sangha, and stay nowhere else.”
The Bhagavaan silently accepted Prasenajit’s invitation.
6. 時，王波斯匿見世尊默然受請，即從坐起，頭面禮足，便退而去。
還至舍衛城，勅諸群臣曰：
「吾欲飯佛及比丘僧三月供養，給所須物：
衣被、飯食、床臥具、病瘦醫藥，汝等亦當發歡喜心。」
Seeing the Bhagavaan’s silent acceptance, King Prasenajit rose from his seat, bowed at the Bhagavaan’s feet, and withdrew.
Returning to Shraavasti, he commanded his ministers: “I will offer meals to Budha and the bhikshu Sangha for three months, providing all necessities—robes, food, bedding, and medicine for the sick. You too should rejoice in this act.”
7. 諸臣對曰：「如是。」
The ministers replied: “So be it.”
8. 時，王波斯匿即於宮門外，作大講堂，極為殊妙，懸繒幡蓋，作倡妓樂，不可稱計。
施諸浴池，辦諸油燈，辦種種飯食，味有百種。
是時，王波斯匿即白：
「時到，唯願世尊臨顧此處。」
Then, King Prasenajit constructed a grand hall outside the palace gates, exquisitely adorned with silken banners, canopies, and countless musical performances. He prepared bathing pools, oil lamps, and hundreds of varieties of food.
He then announced: “The time has come. May the Bhagavaan graciously come to this place.”
9. 爾時，世尊以見時到，著衣持鉢，將諸比丘僧，前後圍遶，入舍衛城，至彼講堂所。
到已，就座而坐，及比丘僧各隨次而坐。
When the Bhagavaan saw the time had come, he donned his robes, took his alms bowl, and entered Shraavasti with the bhikshu Sangha in procession. Arriving at the hall, he took his seat, and the bhikshus sat in order.
10. 是時，王波斯匿將諸宮人，手自行食，供給所須，乃至三月，無所短乏，給與衣被、飯食、床臥具、病瘦醫藥。
見世尊食訖，持種種華散世尊及比丘僧上，更取小座於如來前坐，白世尊曰：
「我曾從佛聞以因緣本末：施畜生食者，獲福百倍；
與犯戒人食者，獲福千倍；施持戒人食者，獲福萬倍；
施斷欲仙人食者，獲福億倍；
與向須陀洹食者，獲福不可計。
況復成須陀洹乎？
況向斯陀含、得斯陀含道！
況向阿那含、得阿那含道！
況向阿羅漢、得阿羅漢道！
況向辟支佛、得辟支佛！
況向如來、至真、等正覺！
況成佛及比丘僧！
其福功德不可稱計，我今所作功德，今日已辦。」
Then, King Prasenajit and his attendants personally served food, providing all necessities for three months without lack—robes, meals, bedding, and medicine.
After the Bhagavaan finished eating, the king scattered flowers over him and the bhikshu Sangha, took a low seat before the Tathaagata, and said:
“I once heard from Budha the origins of merit: feeding animals brings hundredfold merit; feeding the immoral brings thousandfold; feeding the virtuous brings ten-thousandfold; feeding desire-renouncing sages brings hundred-millionfold; and feeding those aspiring to Srota-apanna (Stream-entry) brings immeasurable merit—how much more for one who attains Srota-apanna!
How much more for those aspiring to or attaining Sakrada-agaamin (Once-returning), Ana-agaamin (Non-returning), Arhantship, or Pratyeka-budhahood! How much more for the Tathaagata, the Samyak-Sambudha! How much more for Budha and the bhikshu Sangha! The merit is beyond calculation. Today, my act of merit is complete.”
11. 世尊告曰：
「大王！勿作是語，作福無厭。
今日何故說所作已辦？
所以然者，生死長遠，不可稱記。
The Bhagavaan said: “Great King, do not speak thus! The accumulation of merit is inexhaustible. Why do you say today that your deeds are complete? For the cycle of birth and death is long, beyond measure.”
12.「過去久遠，有王名曰地主，統領此閻浮里地。
彼王有臣名曰善明，少小與王周旋，無所畏難。
是時，彼王分閻浮地半與彼臣使治。
是時，善明小王自造城郭，東西十二由旬，廣七由旬，土地豐熟，人民眾多。
“Long ago, there was a king named Deshika who ruled this Jambu-dviipa. He had a minister named Sumati, who had served him since youth without fear or hardship. The king then gave half of Jambu-dviipa to this minister to govern. Thereupon, King Sumati built a city, twelve yojanas east-west and seven yojanas north-south, with fertile lands and a vast population.”
13.「爾時，彼城名曰遠照，善明王主第一夫人名日月光，不長、不短，不肥、不瘦，不白、不黑，顏貌端政，世之希有。
口出優鉢華香，身作栴檀香。
未經幾日，身便懷妊。
彼夫人即往白王：『我今有娠。』
王聞此語，歡喜踊躍，不能自勝！
便勅左右，更施設座具，快樂無比。
夫人懷妊日數遂滿，生一男兒。
當生之時，閻浮里內晃然金色，顏貌端政，三十二相，身體金色。
善明大王見此太子，歡喜踊躍，慶賀無量，便召諸師，婆羅門、道士，躬抱太子，使彼瞻相：
『我今以生此子，卿等與吾瞻相，便立名字。』
“That city was named Duradarsha. King Sumati’s chief queen was named Surya-chandra–prabha—neither tall nor short, neither fat nor thin, neither dark nor fair, with flawless beauty rare in the world. Her breath bore the scent of utpala flowers, and her body emitted sandalwood fragrance.
Soon after, she conceived. The queen informed the king: ‘I am with child.’ Hearing this, the king rejoiced uncontrollably and ordered his attendants to prepare lavish seating. When her pregnancy reached full term, she bore a son.
At his birth, Jambu-dviipa shone golden, and the prince possessed the thirty-two marks, his body radiant. King Sumati, overjoyed, summoned brahamanas and shramanas, personally presenting the prince for examination:
‘I have begotten this child. Examine him and name him.’”
14.「時，諸相師受王教令，各共抱瞻，觀察形貌，咸共白王：
『聖王！太子端政無雙，諸根不缺，有三十二相。
今此王子當有兩趣。
若當在家者，便為轉輪聖王，七寶具足。
所謂七寶者，輪寶、象寶、馬寶、珠寶、玉女寶、居士寶、典兵寶，是為七。
當有千子，勇悍剛強，能却眾敵，於此四海之內，不加刀杖，自然靡伏。
若此王子出家學道者，成無上正覺，名德遠布，彌滿世界。
生此王子，當此之日，光明遠照，今字王子名曰燈光。』
時，諸相師以立名字，各退坐而去。
“The seers obeyed the king’s command, examined the prince’s form, and declared:
‘O noble king, the prince is peerless in beauty, with all faculties intact and the thirty-two marks. He will follow one of two paths:
If he remains a householder, he will become a Chakravartin Raja with the seven treasures—the wheel, elephant, horse, jewel, queen, treasurer, and general—and a thousand mighty sons who will pacify the world without violence. If he renounces the world, he will attain Anuttara Samyak-Sambodhi, his fame pervading the cosmos. On his birth, light illuminated the world. Thus, we name him Deepankara.’ Having named him, the seers departed.”
15.「時，王竟日抱此太子，未常離目。
時，王為此王子立三講堂，秋、冬、夏節隨適所宜，宮人婇女充滿宮裏，使吾太子於此遊戲。
“The king cradled the prince ceaselessly, never taking his eyes off him. He built three halls for the prince—for autumn, winter, and summer—filled with attendants and maidens, where the prince would play.”
16.「時，王太子年二十九，以信堅固，出家學道；
即日出家，即夜成佛。
爾時，閻浮里地悉共聞知：
『彼王太子出家學道，即日成佛。』
父王清旦聞王太子出家學道，即夜成佛。
時，父王便作是念：
『昨夜吾聞諸天在空皆共稱善，此必善應，非有惡嚮，我今可往而共相見。』
“At twenty-nine, the prince renounced the world with unwavering faith and attained Budhahood that very night. All Jambu-dviipa heard:
‘The prince renounced and became Budha in a single day!’ At dawn, his father learned of this and reflected: ‘Last night, the devas praised this in unison—a surely auspicious omen. I shall go see him.’”
17.「時，王將四十億眾，男女圍繞，便詣燈光如來所。
到已，頭面禮足，在一面坐；
及四十億眾，各共禮足，在一面坐。
是時，如來與父王及四十億眾漸說妙論，所謂論者，施論、戒論、生天之論，欲為穢污，漏不淨行，出家為要，獲清淨報。
爾時，如來觀眾生意，心性柔和；
諸佛如來常所說法，苦、習、盡、道，盡與彼四十億眾廣說其義，即於坐上，諸塵垢盡，得法眼淨。
“The king went with four billion followers to Deepankara Tathaagata, bowed at his feet, and sat aside. The Tathaagata gradually taught them—on generosity, virtue, heavenly rebirth, the defilement of desire, the impurity of craving, and the purity of renunciation. Observing their readiness, he expounded the Four Noble Truths. There, the four billion shed defilements and attained the Dharma-eye.”
18.「時，四十億眾白燈光如來曰：
『我等意願剃除鬚髮，出家學道。』
大王當知。
爾時，四十億眾盡得出家學道，即以其日成阿羅漢。
“The four billion said to Deepankara Tathaagata: ‘We wish to renounce and follow the Path.’ Know this, Great King—they all became Arhants that very day.”
19.「爾時，燈光如來將四十億眾，皆是無著，遊彼國界。
國土人民四事供養，衣被、飲食、床臥具、病瘦醫藥，無所渴乏。
是時，地主大王聞子燈光成無上正真、等正覺，將四十億眾，皆是無著，遊彼國界。
『我今當遣信，往請如來在此遊化；
若使來者，充我本願；
若不來者，我躬自當往拜跪問訊。』
即勅一臣：
『汝往至彼問訊如來，持我名字，頭面禮足，興居輕利，遊步康強。
云王地主問訊如來，興居輕利，遊步康強。
唯願世尊臨顧此土。』
At that time, Deepankara Tathaagata traveled through that realm with forty billion fully liberated disciples. The people of the land provided the four necessities – clothing, food, bedding, and medicine – without any lack.
When King Deshika heard that his son Deepankara had attained Anuttara Samyak-Sambodhi and was traveling with forty billion liberated ones through that realm, he thought:
‘Now I shall send a messenger to invite the Tathaagata to teach here. If he comes, my original vow will be fulfilled; if not, I shall personally go to pay homage.’
He then commanded a minister: ‘Go to that place, convey my respects to the Tathaagata by bowing your head to his feet, and inquire after his well-being:
“King Deshika pays respects and inquires if the Tathaagata is in good health and at ease. May the Bhagavaan kindly grace this land with his presence.”‘
20.「爾時，彼人受王教勅便往至彼國界。
到已，頭面禮足，在一面立，便作是說：
『大王地主禮如來足，問訊禮竟，興居輕利，遊步康強，唯願世尊臨顧彼國。』
爾時，世尊默然受彼請。
At that time, the messenger, having received the king’s command, journeyed to that realm. Upon arrival, he prostrated with his head at the Bhagavaan’s feet, stood respectfully to one side, and spoke thus:
“King Deshika pays homage at the Tathaagata’s feet. Having completed his reverential greetings, he inquires after your well-being – whether you dwell in comfort and move about in good health. He earnestly prays the Budha might graciously visit his kingdom.”
Then the Bhagavaan, in characteristic silence, accepted the invitation.
21. 時，燈光如來將諸大眾，以漸人間遊行，與大比丘四十億眾俱。
在在處處，靡不恭敬者，衣被、飯食、床臥具、病瘦醫藥，皆悉貢獻，漸至地主國界，時，地主大王聞燈光如來至此國界，在北婆羅園中，將大比丘眾四十億人：
『我今可躬自往迎。』
時，地主大王復將四十億眾往詣燈光如來所。
到已，頭面禮足，在一面坐。
及四十億眾禮足已，在一面坐。
At that time, Deepankara Tathaagata traveled gradually through human realms with his great assembly of forty billion bhikshus. Wherever they went, people reverently offered robes, food, bedding and medicine until they reached King Deshika’s domain.
When the king heard Deepankara Tathaagata had arrived at the northern Brahmana Garden with forty billion bhikshus, he said: “I shall personally go to welcome him.” King Deshika then went with forty billion followers to Deepankara Tathaagata, bowed at his feet, and sat to one side along with his forty billion attendants.
22. 爾時，燈光如來漸與彼王及四十億眾面說妙論，所謂論者，施論、戒論、生天之論，欲為穢污，漏不淨行，出家為要，獲清淨報。
爾時，如來觀眾生意，心性柔和，諸佛如來常所說法：
苦、習、盡、道，盡與彼四十億眾廣說其義，即於坐上，諸塵垢盡，得法眼淨。
Then Deepankara Tathaagata gradually taught the king and forty billion followers about generosity, virtue, heavenly rebirth, the defilement of desire, and the purity of renunciation. Observing their receptive minds, he expounded the Four Noble Truths of suffering, its origin, cessation and path. Right there in their seats, their impurities vanished and they attained the pure Dharma-eye.
23. 時，四十億眾白燈光如來曰：
『我等意願剃除鬚髮，出家學道。』
大王當知。
爾時，四十億眾盡得出家學道，即以其日，成阿羅漢道。
時，地主國王即從坐起，頭面禮足，便退而去。
At that time, the assembly of forty billion addressed Deepankara Tathaagata, saying:
“We wish to shave our heads and beards, leave household life, and practice the Path.”
Great King, you should understand – at that moment, all forty billion renounced worldly life to follow the Path, and on that very day attained the state of Arhantship.
Then King Deshika rose from his seat, bowed his head at the Bhagavaan’s feet, and withdrew.
24. 時，燈光如來將八十億眾，皆是阿羅漢，遊彼國界，國土人民四事供養：
衣被、飯食、床臥具、病瘦醫藥，事事供給，無所乏短。
是時，地主國王復於餘時，將諸群臣至彼如來所，頭面禮足，在一面坐。
是時，燈光如來與彼國王說微妙法，地主大王白如來曰：
『唯願世尊盡我形壽受我供養，及比丘僧，當供給衣被、飯食、床臥具、病瘦醫藥，悉當供給。』
爾時，燈光如來默然受彼王請。
At that time, Deepankara Tathaagata traveled through that realm with eighty billion Arhants. The people of the land provided the four necessities of life – clothing, food, bedding, and medicine – without any lack or deficiency.
Later, King Deshika came again with his ministers to where the Tathaagata was staying. He bowed his head at the Bhagavaan’s feet and sat respectfully to one side.
Deepankara Tathaagata then expounded the profound Dharma to the king. King Deshika addressed the Tathaagata:
“May the Budha accept my offerings throughout my lifetime – for yourself and the Sangha of bhikshus. I will provide clothing, food, bedding, and medicine without fail.”
Then Deepankara Tathaagata, in his characteristic way, silently accepted the king’s invitation.
25. 時，王見佛默然受請，重白世尊：
『我今從世尊求願，唯見聽許！』
世尊告曰：
『如來法者，以過此願。』
王白世尊：
『我今求願者，極為淨妙。』
世尊告曰：
『所求之願，云何淨妙？』
王白世尊：
『如我意中，今日眾僧在一器食，明日復用餘器食；
今日眾僧著一種服，明日復更易服；
今日眾僧坐一種座，明日復更坐餘座；
今日使人與眾僧使，明日復更易使人。
我所求願者，正謂此耳。』
燈光如來告曰：
『隨汝所願，今正是時。』
When the king saw the Tathaagata silently accept his invitation, he addressed the Bhagavaan again:
“Now I wish to make a special request of the Bhagavaan – may you grant me this wish!”
The Bhagavaan replied: “The Dharma of the Tathaagata transcends such wishes.”
The king said to the Bhagavaan: “The wish I seek is most pure and wonderful.”
The Bhagavaan asked: “What is this pure and wonderful wish you seek?”
The king replied: “In my mind, I envision that today the Sangha eats from one set of bowls, tomorrow from another; today the Sangha wears one set of robes, tomorrow changes to another; today the Sangha sits on one type of seat, tomorrow changes to another; today certain attendants serve the Sangha, tomorrow different ones serve. This is precisely the wish I seek.”
Deepankara Tathaagata declared: “Your wish is granted. Now is the appropriate time.”
26. 地主大王歡喜踊躍，不能自勝，即從坐起，頭面禮足，便退而去。
還至宮中。
到已，告諸群臣：
『我今意欲盡其形壽供養燈光如來、至真、等正覺及比丘眾衣被、飯食、床臥具、病瘦醫藥，汝等亦當勸發佐吾供辦。』
諸臣對曰：『如大王教。』
去城不遠一由旬內，造立堂舍，彫文刻鏤，五色玄黃，懸繒幡蓋，作倡伎樂，香汁灑地，修治浴池，辦具燈明及甘饌、飲食、施設坐具。
便白：『時到，今正是時，願尊屈顧！』
King Deshika was overcome with joy beyond measure. He rose from his seat, bowed his head at the Bhagavaan’s feet in reverence, then withdrew.
Returning to his palace, he addressed his assembled ministers:
“It is now my heartfelt wish to support Deepankara Tathaagata, the Samyak-Sambuddha, and the Sangha throughout my remaining lifetime – providing robes, food, bedding and medicine. You must all assist me in making these offerings.”
The ministers replied in unison: “As Your Majesty commands.”
Within a yojana of the city walls, they built a magnificent hall adorned with intricate carvings, decorated in hues of azure and gold. Silken banners and canopies hung from above, musicians performed, fragrant waters scented the grounds. Bathing pools were dug, countless lamps prepared, along with exquisite delicacies and properly arranged seating.
Then they announced: “The time has come, the moment is at hand – may the Budha graciously accept our invitation!”
27. 時，燈光如來以知時至，著衣持鉢，將比丘眾，前後圍遶，便往至講堂所，各各就座而坐。
時，地主大王見佛、比丘僧坐訖，將宮人婇女及諸大臣，手自斟酌，行種種飲食，味各百種。
大王當知，爾時，地主國王七萬歲中，供養燈光如來及八十億眾諸阿羅漢，未曾懈廢。
時，彼如來教化周訖，便於無餘涅槃界而般涅槃。
At that time, Deepankara Tathaagata, perceiving the proper time had come, donned his robes and took up his alms bowl. Surrounded by the assembly of bhikshus who formed his retinue, he proceeded to the lecture hall where each took their proper seat.
When King Deshika saw the Bhagavaan and the Sangha properly seated, he personally served them together with his royal consorts and ministers, offering various exquisite foods – each dish prepared in a hundred distinct flavors.
Know this, Great King: For seventy thousand years, King Deshika made offerings to Deepankara Tathaagata and eighty billion Arhants without ever growing weary or negligent in his devotion.
When that Tathaagata had perfectly completed his teaching mission, he entered Pari-nirvaana in the realm of complete Nirvaana without remainder.
28. 時，地主大王以若干百種香花供養，於四衢道路，起四廟寺，各用七寶金、銀、琉璃、水精，懸繒幡蓋，及八十億眾各各以漸於無餘涅槃界而般涅槃。
爾時，大王取八十億眾，收其舍利，各各興起神寺，皆懸繒幡蓋，香華供養。大王當知。
爾時，地主大王復供養燈光如來寺及八十億羅漢寺，復經七萬歲，隨時供養，然燈、散華，懸繒幡蓋。
大王當知，燈光如來遺法滅盡，然後彼王方取滅度。
At that time, the great king Deshika made offerings with hundreds of varieties of fragrant flowers. At the four crossroads, he built four temples adorned with the seven treasures—gold, silver, lapis lazuli, and crystal—hanging silken banners and canopies. And eighty billions of beings, one after another, attained Pari-nirvaana in the realm of complete Nirvaana without remainder.
Then, the great king gathered the relics of the eighty billions of beings and for each built a sacred shrine, all hung with silken banners and canopies, making offerings of incense and flowers. O great king, you should know this.
At that time, the great king Deshika further made offerings to the temple of Budha Deepankara Tathaagata and the eighty billions of Arhant temples, continuing for seventy thousand years, constantly offering lamps, scattering flowers, and hanging silken banners and canopies.
O great king, you should know that only after the teachings of Budha Deepankara had completely vanished did that king then attain Pari-nirvaana.
29. 爾時，地主大王者豈是異人乎？莫作是觀。
所以然者，爾時地主大王者，即我身是。
我於爾時，七萬歲中，以衣被、飯食、床臥具、病瘦醫藥，供養彼佛，令不減少。
般涅槃後，復於七萬歲中供養形像舍利，燒香、然燈，懸繒幡蓋，無所渴乏。
我於爾時，以此功德，求在生死獲此福祐，不求解脫。
大王當知，爾時所有福德，今有遺餘耶？
莫作是觀！
如我今日觀彼富有，無有毫釐如毛髮許。
所以然者，生死長遠，不可稱記，於中悉食福盡，無有毫釐許在。
是故，大王！
莫作是說言：『我所作福祐，今日已辦。』
大王！當作是說：
『我今身、口、意所作眾行，盡求解脫，不求在生死福業，便於長夜安隱無量。』」
At that time, was the great king Deshika someone else? Do not think so! Why is this? The great king Deshika at that time was none other than myself.
At that time, for seventy thousand years, I made offerings to that Budha—clothing, food, bedding, and medicine for the sick—ensuring nothing was lacking.
After his Parinirvaaṇa, for another seventy thousand years, I made offerings to his relics and images, burning incense, lighting lamps, and hanging silken banners and canopies, never lacking in devotion.
At that time, I dedicated these merits to seeking blessings within the cycle of birth and death, not aspiring for liberation.
O great king, do you think any remnants of those past virtues remain today? Do not think so!
As I now reflect on that vast wealth of merit, not even a hair’s breadth of it remains. Why? Because the cycle of birth and death is immeasurably long, and throughout it, all those merits were exhausted—not a trace is left.
Therefore, O great king! Do not say, “The merits I have cultivated are now complete. Instead, O great king, you should declare:
“All actions performed now by my body, speech, and mind are solely for liberation—not for accumulating merits within birth and death. Only thus can one attain immeasurable peace throughout the long night of samsaara.”
30. 爾時，王波斯匿便懷恐懼，衣毛皆竪，悲泣交集；
以手抆淚，頭面禮世尊足，自陳過狀：
「如愚、如騃，無所覺知，唯願世尊受我悔過！
今五體投地，改已往之失，更不造此言教，唯願世尊受我悔過。」
如是再三。
At that time, King Prasenajit was filled with terror, his hair standing on end, and tears of sorrow streamed down as he wept. Wiping his tears with his hand, he bowed his head at the feet of the Bhagavaan and confessed his fault:
“Like a fool, like an idiot—utterly devoid of understanding! O Bhagavaan, I beg you to accept my repentance! Now I prostrate myself with all five limbs touching the ground, vowing to correct my past mistakes. Never again will I utter such words. O Bhagavaan, I beseech you to accept my repentance!”
Thus he pleaded again and again.
31. 世尊告曰：
「善哉！善哉！大王！今於如來前悔其非法，改往修來，我今要受汝悔過，更莫復造。」
The Bhagavaan said: “Excellent, excellent, Great King! Now before the Tathaagata you repent your wrongdoings and vow to reform. I accept your repentance – see that you do not repeat this.”
32. 爾時，於大眾中有一比丘尼，名迦旃延，即從坐起，頭面禮足，白世尊曰：「今世尊所說，甚為微妙。
又世尊告波斯匿王作是語：
『大王當知，身、口、意所作眾行，盡求解脫，莫求在生死食其福業，更於長夜獲安隱無量。』
所以然者，我自憶三十一劫，飯式詰如來、至真、等正覺，出現於世，明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，遊在野馬世界。
At that time, among the assembly there arose a bhikshuni named Kaatyaayanii. She rose from her seat, bowed her head at the Bhagavaan’s feet, and addressed the Tathaagata:
“The Dharma proclaimed today by the Bhagavaan is supremely profound and subtle. Moreover, when the Bhagavaan instructed King Prasenajit, he declared:
‘Know this, O King: all actions performed through body, speech and mind should be wholly dedicated to liberation. Seek not to consume merit within the cycle of birth and death, that you may obtain immeasurable peace throughout the long night of samsaara.’
I speak thus because I myself recall making offerings thirty-one kalpas ago to the Tathaagata Vipashyin, the Samyak-Sambudha who appeared in this world – Vidya-acarana-sampanna, the Sugata, Lokavid, Anuttara, Purusha-damya-saarathi, Shaasta- deva-manusiya-naam, the Budha, the Bhagavaan – who dwelt in the Hayagriiva realm.”
33.「爾時，彼佛到時著衣持鉢，入野馬城乞食。
是時，城內有一使人，名曰純黑。
時，彼使人見如來執鉢入城乞食。
見已，便作是念：
『今如來入城必須飲食。』
即入家出食施與如來，興發此願：
『持此功德，莫墮三惡趣中；
使我當來之世，亦當值如此聖尊；
亦當使彼聖尊為我說法，時得解脫。』
世尊并波斯匿王咸共知之。
當爾時，純黑使人者豈異人乎？
莫作是觀。
所以然者，爾時純黑使人者，即我身是。
“At that time, that Budha put on his robes and took his bowl to enter Hayagriiva city for alms. In the city there was a servant named Shudha-kaala. When this servant saw the Tathaagata entering the city with his bowl for alms, he thought:
‘Now the Tathaagata has entered the city and must need food.’
He immediately went into his home and brought out food to offer to the Tathaagata, making this aspiration: ‘By this merit, may I not fall into the three evil realms; may I in future lives encounter such a noble one; and may that noble one teach me the Dharma so I may attain liberation.’
Both the Bhagavaan and King Prasenajit should know – was that Shudha-kaala servant someone else? Do not think so. Why? Because that Shudha-kaala servant was none other than myself.
34.「我於爾時，飯式詰如來作此誓願：
『使將來之世，值如此聖尊，與我說法，時得解脫。』
我於三十一劫不墮三惡趣中，生天、人中，最後今日受此身分，遭值聖尊得出家學道，盡諸有漏，成阿羅漢。
若世尊所說極為微妙，語波斯匿王：
『身、口、意所作眾行，盡求解脫，莫在生死食此福業。』
我若見比丘、比丘尼、優婆塞、優婆斯，歡喜心意向如來者，我便生此念：
『此諸賢士，用意猶不愛敬供奉如來？』
設我見四部之眾，即往告曰：
『汝等諸賢，為須何物，衣鉢耶？尼師檀耶？針筒耶？澡罐耶？及餘沙門什物，我盡當供給。』
我已許之，便在處處乞求。
若我得者是其大幸；
若使不得，便往至欝單越、瞿耶尼、弗于逮，求索來與。
所以然者，皆由此四部之眾得涅槃道。」
“At that time, when I made offerings to Vipashyin Tathaagata and made this vow, for thirty-one kalpas I never fell into the three evil realms, being reborn among gods and humans, until finally in this life I encountered our Bhagavaan, left home to practice the Path, exhausted all outflows, and became an Arhant.
When the Bhagavaan speaks so profoundly to King Prasenajit about dedicating all actions toward liberation rather than worldly rewards, whenever I see bhikshus, bhikshunis, upasakas or upasikas showing devotion to the Tathaagata, I think:
‘Shouldn’t these virtuous ones honour and serve the Tathaagata?’
When I see members of the fourfold assembly, I ask them:
‘Virtuous ones, what do you need? Robes? Bowls? Sitting mats? Needle cases? Water pots? Or other monastic requisites? I will provide them all.’
Having promised this, I search everywhere. If I obtain them, that is excellent; if not, I will go to Uttarakuru, Apara-godaaniiya, Puurvavideha to procure them. Why? Because through supporting the fourfold assembly, one attains the nirvana-path.”
35. 爾時，世尊觀察迦旃延比丘尼心，便告諸比丘：
「汝等頗見如此之比信心解脫，如迦旃延比丘尼乎？」
Then the Bhagavaan, observing bhikshuni Kaatyaayanii’s mind, addressed the bhikshus: “Have any of you seen another with faith-liberation like bhikshuni Kaatyaayanii?”
36. 諸比丘對曰：「不見也，世尊！」
The bhikshus replied: “No, Bhagavaan!”
37. 世尊告曰：「我聲聞中第一比丘尼，得信解脫者，所謂迦旃延比丘尼是也。
The Bhagavaan declared: “Foremost among my bhikshuni disciples in faith-liberation is bhikshuni Kaatyaayanii.”
38. 爾時，迦旃延比丘尼及波斯匿王、四部之眾，聞佛所說，歡喜奉行。
When the bhikshuni Kaatyaayanii, King Prasenajit, and the entire fourfold assembly, heard what the Budha said, they followed it with joy.