Translating Classical Buddhism to Modern English

The Long Discourses

Part I

(三) 第一分 典尊經第三 3. Govinda
如是我聞： 一時，佛在羅閲、祇耆闍崛山。 與大比丘眾，千二百五十人倶。 1. Thus I have heard:1 One time, the Buddha was staying on Mount Gṛdhrakūṭa near Rājagṛha. He was accompanied by a great assembly of 1,250 monks.
Pañcaśikha Visits the Buddha
爾時，執樂天般遮翼子，於夜靜寂無人之時，放大光明照耆闍崛山，來至佛所。 頭面禮佛足已，在一面立。 時，般遮翼白世尊言： 「昨，梵天王至忉利天與帝釋共議。 我親從彼聞。 今者寧可向世尊說不？」 2. During the quiet of the night when there are no people, the gandharva Pañcaśikha illuminated Mount Gṛdhrakūṭa with his radiance as he came to visit the Buddha. After bowing his head at the Buddha’s feet, he stood to one side. Pañcaśikha then said to the Buddha, “Yesterday, the king of the Brahma Heaven went to the Trāyastriṃśa Heaven and had a conversation with Lord Śakra. I was close enough to overhear them. Would now be a good time to tell the Bhagavān what they said?”
佛言： 「汝欲說者便可說之。」 The Buddha said, “You may tell me about it if you like.”
般遮翼言： 3. Pañcaśikha said:
一時，忉利諸天集法講堂有所講論。 時，四天王隨其方面，各當位坐。 提帝賴吒天王在東方坐，其面西向，帝釋在前。 毘樓勒天王在南方坐，其面北向，帝釋在前。 毘樓博叉天王在西方坐，其面東向，帝釋在前。 毘沙門天王在北方坐，其面南向，帝釋在前。 時，四天王皆先坐已，然後我坐。 One time, the Trāyastriṃśa gods gathered in the Dharma Meeting Hall to hold a meeting. The four god kings were each seated in their places facing their directions. God King Dhṛtarāṣṭra sat to the east and faced west with Lord Śakra in front of him. God King Virūḍhaka sat to the south and faced north with Lord Śakra in front of him. God King Virūpākṣa sat to the west and faced east with Lord Śakra in front of him. God King Vaiśravaṇa sat to the north and faced south with Lord Śakra in front of him. Then, once the four god kings were seated, I was seated afterward.
復，有餘大神天皆先於佛所淨修梵行。 於此命終，生忉利天，使彼諸天增益五福。 一者天壽。二者天色。三者天名稱。四者天樂。五者天威徳。 4. There were other great spirits and gods present who had purely cultivated the religious life with the Buddha. They had been born in the Trāyastriṃśa Heaven when their lives ended, which caused the five fortunes of those gods to be increased. First was the lifespan of those gods. Second was the form of those gods. Third was the fame of those gods. Fourth was the pleasure of gods. Fifth was the majesty of those gods.
時，諸忉利天皆踊躍歡喜言： 「增益諸天眾。減損阿須倫眾。」 爾時，釋提桓因知諸天人有歡喜心，即為忉利諸天而作頌曰： 5. The Trāyastriṃśa gods danced and rejoiced, saying, “The host of gods increases, and the host of asuras dwindles!” Noticing that the Trāyastriṃśa gods were rejoicing, Śakra the Lord of Gods composed these verses for them:
  • 「忉利諸天人
    帝釋相娯樂！
    禮敬於如來，
    最上法之王！
  • “The gods of the Trāyastriṃśa
    And Lord Śakra are celebrating!
    Homage to the Tathāgata,
    The king of the highest teaching!
  • 諸天受影福
    壽色名樂威。
    於佛修梵行，
    故來生此間。
  • The gods receive these shapes and fortunes
    Of life, form, fame, pleasure, and majesty.
    They trained in the Buddha’s religious life,
    So they’ve been reborn among us here.
  • 復有諸天人
    光色甚巍巍。
    佛智慧弟子
    生此復殊勝。
  • There are also these gods here
    With their glowing forms so glorious.
    The Buddha’s wise disciples
    Are the most excellent born here.
  • 忉利及因提
    思惟此自樂。
    禮敬於如來，
    最上法之王！」
  • The Trāyastriṃśa gods and their Lord
    Consider their own happiness here.
    Homage to the Tathāgata,
    The king of the highest teaching!”
The Buddha’s Eight Unequalled Qualities
爾時，忉利諸天聞此偈已，倍復歡喜，不能自勝。 「增益諸天眾，減損阿須倫眾。」 釋提桓因見忉利天歡喜悦豫，即告之曰： 「諸賢。汝等頗欲聞如來八無等法，不？」 6. After the Trāyastriṃśa gods heard these verses, they rejoiced twice as much, and they couldn’t control themselves. “The host of gods is increasing, and the host of asuras is dwindling!” Śakra the Lord of Gods saw the Trāyastriṃśa gods rejoicing and being merry, so he asked them, “Gentlemen, would you like to hear about the Tathāgata’s eight unequalled qualities?”
「時，忉利諸天言： 「願樂欲聞！」 The Trāyastriṃśa gods said, “We would like to hear it!”
帝釋報言： 「諦聽！諦聽，善思念之。 Lord Śakra replied, “Listen closely! Listen closely, and consider it well.
「諸賢，如來、至真、等正覺十號具足。 不見，過去、未來、現在，有如來、至真十號具足如佛者也。 7. “Gentlemen, the Tathāgata, Arhat, and Completely Awakened One has perfected the ten epithets. I’ve not seen a Tathāgata or Arhat in the past, future, or present perfect the ten epithets like the Buddha has.
「佛法微妙、善可講說智者所行。 不見，過去、未來、現在，有微妙法如佛者也。 8. “[Gentlemen,] the Buddha’s Dharma is a sublime and good exposition of what’s practiced by the wise. I’ve not seen [a Tathāgata or Arhat] in the past, future, or present with a sublime teaching like that of the Buddha.
「佛由此法而自覺悟。 通達無礙以自娯樂。 不見，過去、未來、現在，能於此法而自覺悟，通達無礙以自娯樂如佛者也。 9. “[Gentlemen,] the Buddha awakened himself as a result of this teaching. He entertains himself with an understanding that has no obstacle. I’ve not seen [a Tathāgata or Arhat] in the past, future, or present awaken themselves with this teaching and entertain themselves with an understanding that has no obstacle like the Buddha has.
「諸賢，佛以此法自覺悟已，亦能開示涅槃徑路，親近漸至入於寂滅。 譬如恒河水炎摩水。 二水竝流入於大海。 佛亦如是，善能開示涅槃徑路，親近漸至入于寂滅。 不見，過去、未來、現在，有能開示涅槃徑路如佛者也。 10. “Gentlemen, after awakening himself with this teaching, the Buddha revealed the way to nirvāṇa and the gradual approach and entry into extinguishment. It’s like the Gaṅgā River and the Yamunā River. Those two rivers flow together into the ocean. The Buddha likewise reveals the way to nirvāṇa and the gradual approach and entry into extinguishment. I’ve not seen [a Tathāgata or Arhat] in the past, future, or present reveal the way to nirvāṇa like the Buddha has.
「諸賢，如來眷屬成就刹利、婆羅門、居士、沙門。 有智慧者皆是如來成就眷屬。 不見，過去、未來、現在，眷屬成就如佛者也。 11. “Gentlemen, the Tathāgata has gotten a following of warriors, priests, householders, and ascetics. Wise are the followers gotten by the Tathāgata. I’ve not seen [a Tathāgata or Arhat] in the past, future, or present get a following like the Buddha has.
「諸賢，如來大眾成就，所謂比丘、比丘尼、優婆塞、優婆夷。 不見，過去、未來、現在，大眾成就如佛者也。 12. “Gentlemen, the Tathāgata has gotten a great assembly of monks, nuns, laymen, and laywomen. I’ve not seen [a Tathāgata or Arhat] in the past, future, or present get a great assembly like the Buddha has.
「諸賢，如來言、行相應。 所言如行，所行如言。 如是則為法法成就。 不見，過去、未來、現在，言、行相應，法法成就如佛者也。 13. “Gentlemen, the Tathāgata’s words and actions correspond. He says what he does, and he does what he says. Thus, he has achieved one teaching and the next. I’ve not seen [a Tathāgata or Arhat] in the past, future, or present whose words and actions correspond and who achieves one teaching and the next like the Buddha has.
「諸賢，如來多所饒益，多所安樂。 以慈愍心利益天、人。 不見，過去、未來、現在，多所饒益，多所安樂如佛者也。 14. “Gentlemen, the Tathāgata has benefited many and made many happy. He compassionately bestows these blessings onto gods and people. I’ve not seen [a Tathāgata or Arhat] in the past, future, or present benefit many and make many happy like the Buddha has.
「諸賢，是為如來八無等法。」 15. “Gentlemen, these are the Tathāgata’s eight unequalled qualities.”2
時，忉利天作是說言： 「若使世間有八佛出者，當大增益諸天眾，減損阿須倫眾！」 16. The Trāyastriṃśa gods then said, “If eight buddhas were to arise in the world, the host of gods would increase a great deal, and the host of asuras would diminish!”
時忉利天言： 「且置八佛，正使七佛、六佛⋯乃至⋯二佛出世者，亦大增益諸天眾，減損阿須倫眾！ 何況八佛？」 17. The Trāyastriṃśa gods also said, “Setting aside eight buddhas, even if seven, six … up to … two buddhas were to arise in the world, the host of gods would increase a great deal, and the host of asuras would diminish! So, how would it be if it were eight buddhas?”
時，釋提桓因告忉利天言： 「我從佛聞，親從佛受，欲使一時二佛出世，無有是處。 但使如來久存於世，多所慈愍，多所饒益，天人獲安。 則大增益諸天減損阿須倫眾。」 18. Śakra the Lord of Gods told the Trāyastriṃśa gods, “I’ve heard it from the Buddha, personally received it from him, that it never happens that two buddhas arise in the world at the same time. If the Tathāgata were simply to remain in the world for a long time, he would have compassion for many, would benefit many, and gods and people would find peace. Then, the host of gods would increase a great deal, and the host of asuras would diminish.”
Great Brahmā Kumāra Arrives
時，般遮翼白佛言： 19. Pañcaśikha said to the Buddha:
世尊，忉利諸天所以集法講堂上者，共議、思惟、稱量、觀察有所教令。 然後，為四天王說。 四天王受教已，各當位而坐。 其坐未久，有大異光照于四方。 Bhagavān, the Trāyastriṃśa gods had gathered up in the Dharma Meeting Hall to discuss, consider, weigh, and investigate what instructions to order. Afterward, the four god kings were given their orders. Once they each had accepted their instructions, the four god kings took their seats. Not long after they sat down, a strange light illuminated the four directions.
時，忉利天見此光已，皆大驚愕。 「今此異光！將有何怪？」 20. The Trāyastriṃśa gods were bewildered when they saw this light. “Now, this is an unusual light. Isn’t it strange?”
諸大神天有威徳者亦皆驚怖。 「今此異光！將有何怪？」 21. The great spirits and gods who possessed majesty were also surprised. “Now, this is an unusual light. Isn’t it strange?”
時，大梵王即化為童子頭五角髻，在大眾上虚空中立。 顏貎端正與眾超絶，身紫金色，蔽諸天光。 22. The Great Brahmā King then appeared in the form of a youth with a five-pointed topknot on his head standing in midair above the assembly of gods. His countenance was by far the most handsome of the assembly, his body was the color of purple gold, and he outshined the light of the other gods.
時，忉利天亦不起迎，亦不恭敬，又不請坐。 時，梵童子隨所詣坐，坐生欣悦。 譬如刹利水澆頭種登王位時，踊躍歡喜。 來坐未久，復自變身，作童子像頭五角髻，在大眾上虚空中坐。 譬如力士坐於安座，嶷然、不動。 23. The Trāyastriṃśa gods didn’t get up to greet him, didn’t pay their respects, nor did they invite him to sit. Wherever Brahmā Kumāra went to sit, [the god at] that seat was delighted. They were like a warrior of a water-anointed lineage celebrating and rejoicing when he ascends to the throne. Soon after sitting, Brahmā again transformed himself into the shape of a youth with a five-pointed topknot on his head sitting in midair above the great assembly. He was like a hero seated securely on his throne, lofty and unmoving.
而作頌曰： 24. Then he spoke in verse:
  • 諸天受影福
    壽色名樂威。
    於佛修梵行，
    故來生此間。
  • The gods receive their shape and fortunes
    Of life, form, fame, pleasure, and majesty.
    They trained in the Buddha’s religious life,
    So they’ve been reborn in this place.
  • 復有諸天人
    光色甚巍巍。
    佛智慧弟子
    生此復殊勝。
  • There are all these other gods here
    With glowing forms so glorious.
    Of the Buddha’s wise disciples,
    The most excellent are born here.
  • 忉利及因提
    思惟此自樂。
    禮敬於如來，
    最上法之王！」
  • The Trāyastriṃśa gods and their Lord
    Consider their own happiness here.
    Homage to the Tathāgata,
    The king of the highest teaching!”
時，諸忉利天語童子曰： 「吾等聞天帝釋稱說如來八無等法，歡喜、踊躍。 不能自勝。」 25. The Trāyastriṃśa gods said to [Great Brahmā] Kumāra, “When we heard Lord Śakra declare the eight unequalled qualities of the Tathāgata, we rejoiced and danced. We couldn’t control ourselves!”
時，梵 童子語忉利天言： 「何等如來八無等法？ 吾亦樂聞。」 26. Brahmā Kumāra said to the Trāyastriṃśa gods, “What are the eight unequalled qualities of the Tathāgata? I’d also like to hear it!”
時，天帝釋即為童子說如來八無等法。 忉利諸天童子聞說已，倍復歡喜，不能自勝。 「增益諸天眾，減損阿須倫眾。」 27. The gods and Lord Śakra then explained the eight unequalled qualities of the Tathāgata for Kumāra. After the Trāyastriṃśa gods and Kumāra had listened to that teaching, they rejoiced twice as much, and they couldn’t control themselves. “The host of gods is increasing, and the host of asuras is dwindling!”
The Legend of Great Govinda
是時，童子見天歡喜，復增欣躍。 即告忉利天曰： 「汝等欲聞一無等法，不？」 28. Kumāra then saw the gods’ rejoicing and merry-making increase again. He then told the Trāyastriṃśa gods, “Would you like to hear about another of his unequalled qualities?”
天曰： 「善哉！願樂欲聞！」 The gods said, “Excellent! We’d like to hear it!”
童子告曰： 「汝樂聞者，諦聽！諦受！ 當為汝說。」 Kumāra told them, “Those of you who’d like to hear it, listen closely, listen closely! I’ll tell it to you.”
告諸天曰：「如來，往昔為菩薩時，在所生處聰明多智。 諸賢，當知過去久遠時，世有王名曰地主，第一太子名曰慈悲。 王有大臣名曰典尊，大臣有子名曰焰鬘。 太子慈悲有朋友，其朋亦與六剎利大臣而為朋友。 29. He told the gods, “In the past when he was a bodhisattva, the Tathāgata was born intelligent and knowledgeable. Gentlemen, you should know that there was a king in the world long ago who was named *Deśāmpati, and his first prince was named *Karuṇā. The king also had a minister named Govinda, and that minister had a son named *Jyotimālā.3 Prince *Karuṇā was his friend, and they were accompanied by six warrior prime ministers who were also friends.
「地主大王欲入深宮遊戲娛樂時，即以國事委付典尊大臣。 然後入宮作倡伎樂，五欲自娛。 30. “When King *Deśāmpati wanted to retreat to his palace and have fun and entertain himself there, he entrusted the affairs of state to his prime minister Govinda. He would then go into the palace and enjoy the performers and entertain himself with the five desires.
「時，典尊大臣欲理國事，先問其子，然後決斷。 有所處分，亦問其子。』 31. “Wanting to put the affairs of state in order, prime minister Govinda would first consult his son about it, and afterward he’d make his decision. He would also consult his son when there was a disciplinary matter.
「其後典尊忽然命終。 時地主王聞其命終，愍念哀傷。 撫膺而曰： 『咄哉！何辜失國良幹？』 32. “After this, Govinda’s life ended suddenly. When King *Deśāmpati heard that his life had ended, he felt sorry and saddened. Upset, he said, ‘Oh! How could I lose such a skilled administrator?’
「太子慈悲默自念言： 『王失典尊以為憂苦。 今我宜往諫於大王。 無以彼喪而生憂苦。 所以然者？ 典尊有子名曰焰鬘，聰明多智乃過其父。 今可徵召以理國事。』 33. “Prince *Karuṇā thought to himself, ‘The loss of Govinda has made the king miserable. Now’s a good time for me to go and console the king. I can’t let the funeral make him more depressed. Why is that? Govinda had a son named *Jyotimālā who’s intelligence and knowledge go beyond his father’s. He can take over managing the affairs of state now.’
「時，慈悲太子即詣王所，具以上事白其父王。 聞太子語已，即召焰鬘而告之曰： 『吾今以汝補卿父處，授汝相印。』 彼時焰鬘受相印已，王欲入宮，復付後事。 34. “Prince *Karuṇā visited the king and presented the above idea to his father. After listening to what the prince had to say, he entrusted [the affairs of state] to *Jyotimālā: ‘Now, I place you in your father’s stead and give his office to you.’ After that office was given to *Jyotimālā, the king retired to the palace, again entrusting the affairs [of state to his minister] afterward.
「時，相焰鬘明於治理。 父先所為焰鬘亦知，父所不及焰鬘亦知。 其後名稱流聞海內。 天下咸稱為大典尊。 35. “The signs of *Jyotimālā’s governance were bright. He knew what his father had known before, and he also knew things his father hadn’t known. His renown spread until it was heard within [the boundaries of] the oceans.4 Everyone under heaven called him ‘The Great Govinda.’
「時，大典尊後作是念： 『今王地主年已朽邁。 餘壽未幾。 若以太子紹王位者，未為難也。 我今寧可先往語彼六剎利大臣： 「今王地主年已朽邁。 餘壽未幾。 若以太子紹王位者，未為難也。 君等亦當別封王土。 居位之日，勿相忘也。』 36. “Afterward, Great Govinda thought, ‘Now, King *Deśāmpati is advanced in years. There isn’t much left of his life. If the prince succeeded the king, there wouldn’t be difficulties. I’d better first go tell the six warrior prime ministers, “Now, King *Deśāmpati is advanced in years. There isn’t much left of his life. If the prince were to succeed the king, there wouldn’t be difficulties. The king’s land would also be divided between you gentlemen. Don’t forget each other on the day of his ascension.”’
「時，大典尊即往詣六剎利大臣，而告之曰： 『諸君，當知今王地主年已朽邁。 餘壽未幾。 若以太子紹王位者，未為難也。 汝等可往白太子此意： 「我等與尊生小知舊。 尊苦我苦，尊樂我樂。 今王衰老，年已朽邁。 餘壽未幾。 今者太子紹王位者，未為難也。 尊設登位，當與我封。」』 37. “Great Govinda then went to the six warrior prime ministers and told them, ‘Gentlemen, you should know that King *Deśāmpati is advanced in years. There isn’t much left of his life. If the prince succeeded the king, there wouldn’t be difficulties. All of you could go and tell the prince about this idea: “We’ve known Your Honor since he was small. When Your Honor suffers, we suffer, and when Your Honor is happy, we’re happy. Now, the king is declining with old age and advanced in years. There isn’t much left of his life. If the prince were to succeed the king, there wouldn’t be difficulties. Should Your Honor ascend the throne, we’ll also be given his lands.”’
「時，六剎利大臣聞其語已，即詣太子，說如上事。 太子報言： 『設吾登位，列土封國，當更與誰？』 38. “After they heard what he said, the six warrior prime ministers then visited the prince and told him the above. The prince replied, ‘If I were to ascend the throne, to whom will the kingdom’s lands be given?’
「時，王未久忽然而崩，國中大臣尋拜太子補王正位。 39. “Not long after that, the king suddenly passed away, and the prime ministers immediately sought to install the prince as the king on the throne.
「王居位已，默自思念： 『今立宰相，宜准先王。』 復自思念： 『誰堪此舉？ 正當即任大典尊位。』 時，王慈悲即告大典尊： 『我今使汝即於相位。 授以印信。 汝當勤憂。 綜理國事。』 40. “Once he was enthroned, the [new] King silently thought to himself: ‘Now, it would be fitting to rule the way the previous king did.’ He also thought, ‘Who is capable of this position? Great Govinda would be the right person for it.’ King *Karuṇā then told Great Govinda, ‘I now assign you to manage the affairs of state in my place. I place my trust in you. Be diligent and take it seriously.’
「時，大典尊聞王教已，即受印信，王每入宮。 輙以後事付大典尊。 41. “After he heard the king’s instructions, Great Govinda accepted his trust, and the king retired to the palace. Great Govinda was then entrusted with managing the affairs of state afterward.
「大典尊復自念言： 『吾今宜往六剎利所，問其寧憶昔所言不？』 42. “‘Great Govinda again thought to himself, “Would it be fitting to visit those six warriors now and ask them what they remember of what we discussed before?”
「即尋往詣語剎利曰： 『汝今寧憶昔所言不？ 今者太子以登王位，隱處深宮，五欲自娛。 汝等今者可往問王： 「王居天位，五欲自娛。 寧復能憶昔所言不？」』 43. “He immediately visited the warriors and said to them, ‘Now, do you remember about what we discussed before? The prince has ascended the throne and hid himself deep in the palace to entertain himself with the five desires. You could go and ask the king now: ‘The king dwells on the heavenly throne and entertains himself with the five desires. Does he recall what we discussed before?’”
「時，六剎利聞是語已，即詣王所。 白大王言： 『王居天位，五欲自娛。 寧復能憶昔所言不？ 列土封邑，誰應居之？』 44. “Having heard this said, the six warriors then visited the king. They said to the great king, ‘The king sits on the heavenly throne and entertains himself with the five desires. Do you recall what we discussed before? How shall the land and cities be divided, and who shall occupy them?’
「王曰： 『不忘昔言。 列土封邑。 非卿而誰？』 45. “The king said, ‘I haven’t forgotten what we discussed before. I’ll divide the lands and the cities. Who [would it be to receive them] if not you?’
「王復自念： 『此閻浮提地內廣外狹。 誰能分此以為七分？』 復自念言： 『唯有大典尊乃能分爾。』 46. “The king also thought to himself, ‘The lands of Jambudvīpa are wide on the inside and narrow on the outside. Who could divide it into seven [equal] parts?’ Then he thought, ‘Only Great Govinda could divide it up.’
「即告之曰： 『汝可分此閻浮提地，使作七分。』 47. “He then told Great Govinda, ‘You may divide the lands of Jambudvīpa, making them into seven parts.’
「時，大典尊即尋分之。 王所治城，村邑郡國，皆悉部分。 六剎利國亦與分部。 48. “Great Govinda then immediately divided the continent. The king ruled the capital, and the towns and regions were all divided into parts.5 The six warrior kingdoms were assigned these parts.5
「王自慶言： 『我願已果！』 “The king was delighted and said, ‘The result is as I wanted it!’
「時，六剎利復自慶幸： 『我願已果！ 得成此業，大典尊力也。』 “The six warriors were also delighted: ‘The result is as I wanted it! This feat was achieved by the ability of Great Govinda!’
「六剎利王復自思念： 『吾國初建，當須宰輔，誰能堪任？ 如大典尊！ 即當使之通領國事。』 49. “The six warrior kings also thought to themselves, ‘Now that my kingdom is established, I will need an administrator, but who would be qualified? Someone like Great Govinda! I will employ him to manage the kingdom’s affairs.’
「爾時，六剎利王即命典尊，而告之曰： 『吾國須相。 卿當為吾通領國事。』 於是，六國各授相印。 50. “The six warrior kings then summoned Govinda and told him, ‘My kingdom needs a prime minister. You shall manage the affairs of state for me.’ The six kingdoms then each gave him the prime minister’s seal.
「時，大典尊受相印已，六王入宮遊觀娛樂。 時，皆以國事付大典尊。 大典尊理七國事，無不成[A3]辦。 51. “‘After Great Govinda received the prime minister’s seals, the six kings went to their palaces to enjoy their leisure time. The affairs of their kingdoms then were entrusted to Great Govinda. He managed the affairs of the seven kingdoms, and there was nothing he couldn’t handle.
「時，國內有七大居士，典尊亦為處分家事。 又能教授七百梵志諷誦經典。 七王敬視大典尊相，猶如神明。 國七居士視如大王，七百梵志視如梵天。 52. “There were at the time seven great householders in the kingdom, and Govinda worked for their family members. He also instructed seven hundred priests the recitation of scriptures. The seven kings regarded the minister Great Govinda with respect, just as they would the spirits. The kingdoms’ seven householders regarded him like a great king, and the seven hundred priests regarded him like the god Brahmā.
「時，七國王、七大居士、七百梵志皆自念言： 『大典尊相常與梵天相見，言語坐起親善。』 53. “The seven kings, seven great householders, and seven hundred priests all thought to themselves, ‘Minister Great Govinda often meets with Brahmā, talking, sitting, and getting up as friends.’
「時，大典尊默識七王、居士、梵志意，謂： 『我常與梵天相見，言語，坐起；然我實不見梵天，不與言語。 不可餐默，虛受此稱。 我亦曾聞諸先宿言：「於夏四月閑居靜處，修四無量者，梵天則下，與共相見。」今我寧可修四無量，使梵天下，共相見不？』 54. “Great Govinda was silently aware of that idea of the seven kings, [seven] householders, and [seven hundred] priests, namely: ‘I often meet with Brahmā, talking, sitting, and getting up with him, but I don’t really see Brahmā, nor do I speak with him. I shouldn’t encourage this with silence, and it would be dishonest to accept this praise. I’ve heard this said of past generations: “When someone dwells in a secluded place during the four months of summer and cultivates the four immeasurables, Brahmā will come down and meet with them.”’
「於是，典尊至七王所而白王言： 『唯願，大王，顧臨國事。 我欲於夏四月修四無量。』 55. “Govinda then went to each of the seven kings and said, ‘Great king, please attend to the kingdom’s affairs. I’m going to cultivate the four immeasurables during the four months of summer.’
「七王告曰： 『宜知是時。』 “The seven kings told him, ‘Do what you think is fitting.’
「大典尊相又告七居士： 『汝等各勤己務。 吾欲夏四月修四無量。』 56. “Great Govinda in turn told the seven householders, ‘You will each need to work diligently on your own. I’m going to cultivate the four immeasurables during the four months of summer.’
「居士曰： 『諾，宜知是時。』 57. “‘The householders said, “Very well, do what you think is fitting.”
「又告七百梵志： 『卿等當勤諷誦，轉相教授。 我欲於夏四月修四無量。』 58. “He also told the seven hundred priests, ‘All of you must endeavor in your recitations and instruct one another. I’m going to cultivate the four immeasurables during the four months of summer.’
「梵志曰： 『諾，今者大師宜知是時。』 “The priests said, ‘Very well, great teacher, now do what you think is fitting.’
「時，大典尊於彼城東造閑靜室，於夏四月，即於彼止，修四無量，然彼梵天猶不來下，典尊自念：『我聞先宿舊言，於夏四月，修四無量，梵天下現。今者寂然，聊無髣髴。』 59. “‘Great Govinda then had a secluded abode built near his city and retired there to cultivate the four immeasurables during the four months of summer. Afterward, Brahmā didn’t come down to him. Govinda thought to himself, “I’ve heard ancient sayings from previous generations that when someone cultivates the four immeasurables during the four months of summer, Brahmā comes down and appears. It’s tranquil now, but there’s not even a momentary blur of him to be seen.”
「時，大典尊以十五日月滿時，出其靜室，於露地坐，坐未久頃，有大光現，典尊默念：『今此異光，將無是梵欲下瑞耶？』 60. “‘Great Govinda emerged from his quiet abode on the 15th-day full moon to sit on open ground. Only a moment after sitting, a bright light appeared. Govinda thought to himself, “Now, this is a strange light! Perhaps this is a sign that Brahmā is going to come down?”
「時，梵天王即化為童子，[A4]頭五角髻，在典尊上虛空中坐，典尊見已，即說頌曰： 61. “‘King Brahmā then appeared as a child with a five-pointed topknot, sitting in the air above Govinda. Seeing him, Govinda then spoke in verse:
  • 「『此是何天像？
    在於虛空中，
    光照於四方，
    如大火𧂐燃』。
  • “‘What form of god is this,
    Sitting in the air and
    Illuminating the four directions
    Like a blazing wood fire?’
「時，梵童子以偈報曰： 62. “‘Brahmā Kumāra then replied with a verse:
  • 「『唯梵世諸天，
    知我梵童子，
    其餘人謂我，祀祠於大神。』
  • “‘Only the gods of the Brahma world
    Know me as Brahmā Kumāra.
    Everyone else call me ‘Self’
    And make sacrifices to the great spirit.’
「時，大典尊以偈報曰： 63. “‘Great Govinda replied with a verse:
  • 「『今我當諮承，
    奉誨致恭敬，
    設種種上味，
    願天知我心。』
  • “‘Now, I have a request to make;
    Please accept my salute and instruct me!
    I offer a variety of delicacies;
    Please, god, know my thought.’
「時，梵童子復以偈報曰： 64. “‘Brahmā Kumāra replied with a verse:
  • 「『典尊汝所修，
    為欲何志求？
    今設此供養，
    當為汝受之。』
  • “‘What did you intend to get from
    What you’ve been cultivating, Govinda?
    You provide these offerings now;
    I will accept them from you.’
「又告大典尊：『汝若有所問，自恣問之，當為汝說。』 65. “‘He also told Great Govinda, “If you have a question, feel free to ask it. I will explain it for you.”
時，大典尊即自念言：『我今當問現在事耶？問未然事耶？』復自念言：『今世現事，用復問為？當問未然幽冥之事。』 66. “‘Great Govinda thought to himself, “Now, shall I ask about present matters, or do I ask about future matters?” Then he thought, “What use would there be to ask about matters of the present life? I will ask about mysterious matters yet to come.”
「即向梵童子以偈問曰： 67. “‘He then asked Brahmā Kumāra with a verse:
  • 「『今我問梵童，
    能決疑無疑，
    學何住何法，
    得生於梵天？』
  • “‘Now, I ask Brahmā Kumāra
    To resolve my doubts, so I will have none.
    What abode and what teaching
    Attains birth in the Brahma Heaven?’
「時，梵童子以偈報曰： 68. “‘Brahmā Kumāra replied with a verse:
  • 「『當捨我人想，
    獨處修慈心，
    除欲無臭穢，
    乃得生梵天。』
  • “‘Discard concepts of self and person,
    Dwell alone and cultivate kindness,
    Remove desires, and be unpolluted,
    Then you’ll be born in the Brahma Heaven.’
「時，大典尊聞是偈已，即自念言：『梵童子說偈，宜除臭穢，我不解此，今宜更問。』 69. “‘After hearing this verse, Great Govinda then thought to himself, “Brahmā Kumāra said in verse that it’s fitting to remove pollutants, but I don’t understand it. Now, it would be best to ask another question.”
「時，大典尊即以偈問曰： 70. “‘Great Govinda then asked in verse:
  • 「『梵偈言臭穢，
    願今為我說，
    誰開世間門，
    墮惡不生天？』
  • “‘Brahmā’s verse mentions pollution.
    Please explain this for me now:
    Who opens the worldly door,
    Falls to evil, and isn’t born in heaven?’
「時，梵童子以偈報曰： 71. “‘Brahmā Kumāra then replied with a verse:
  • 「『欺妄懷嫉妬，
    習慢增上慢，
    貪欲瞋恚癡，
    自恣藏於心。
  • “‘Deceitful and harboring jealousy,
    Habitually proud and arrogant,
    Greedy, angry, and deluded,
    They freely hide their thoughts.’
  • 此世間臭穢，
    今說令汝知，
    此開世間門，
    墮惡不生天。』
  • This world is polluted,
    I’ve now explained it for you.
    This is what opens the worldly door,
    Falls to evil, and isn’t born in heaven.’
「時，大典尊聞此偈已，復自念言：『梵童子所說臭穢之義我今已解，但在家者無由得除，今我寧可捨世出家，剃除鬚髮，法服修道耶！』 72. “‘After hearing this verse, Great Govinda again thought to himself, “The meaning of pollution that Brahmā Kumāra has explained for me can’t be removed by someone living at home. Now, I’d better renounce the world, leave home, cut off my hair and beard, put on the Dharma clothes, and cultivate the path!”
「時，梵童子知其志念，以偈告曰： 73. “‘Brahmā Kumāra then knew his intent and told him in verse:
  • 「『汝能有勇猛，
    此志為勝妙；
    智者之所為，
    死必生梵天。』
  • “‘You are someone with courage,
    For this intent is supreme.
    Wise people who do that
    Are surely born in the Brahma Heaven.’
「於是，梵童子忽然不現。 74. “‘At that moment, Brahmā Kumāra instantly disappeared.
「時，大典尊還詣七王白言：『大王！唯願垂神善理國事，今我意欲出家離世，法服修道。所以者何？我親於梵童子聞說臭穢，心甚惡之。若在家者，無由得除。』 75. “‘Great Govinda returned to the seven kings and told each of them, “Great King, please do me the favor of well managing the kingdom’s affairs. Now, I plan to leave home, renounce the world, put on the Dharma clothes, and cultivate the path. Why is that? I met with Brahmā Kumāra and listened to his explanation of pollution. My heart dislikes it very much. If I remain at home, there’ll be no way to be rid of it.’
「彼時，七王即自念言：『凡婆羅門多貪財寶，我今寧可大開庫藏，恣其所須，使不出家。』時，七國王即命典尊，而告之曰：『設有所須，吾盡相與，不足出家。』 76. “‘Those seven kings then each thought to themselves, “All the priests are greedy for treasure. I’d better open wide the treasury and let him take what he needs so he won’t leave home like this.” The seven kings then summoned Govinda and told him, “Supposing we had what you need, we would give whatever would be sufficient for you not to leave home.”
「時，大典尊尋白王曰：『我今以為蒙王賜已，我亦大有財寶，今者盡留以上大王，願聽出家，遂我志願。』 77. “‘Great Govinda immediately replied, “Now, whatever the King might award to me, I have great wealth of my own. Today, I would leave behind the Great King’s offer above. Please permit me to leave home and pursue my aspiration.”
「時，七國王復作是念：『凡婆羅門多貪美色，今我寧可出宮婇女，以滿其意，使不出家。』王即命典尊而告之曰：『若須婇女，吾盡與汝，不足出家。』 78. “‘The seven kings again thought, “All the priests are greedy for beautiful forms. Now, I’d better bring attractive women from the palace that will do his bidding. That will keep him from leaving home.” The kings then summoned Govinda and told him, “If you need an attractive woman, I will give you all my women if that would be enough for you not to leave home.”
「典尊報曰：『我今已為蒙王賜已，家內自有婇女眾多，今盡放遣，求離恩愛，出家修道。所以然者？我親從梵童子聞說臭穢，心甚惡之。若在家者，無由得除。』 79. “‘Govinda replied, “The King might grant that to me, but I have a harem of many attractive women of my own. I will be divorcing all of them to pursue seclusion from passion, leaving home, and cultivating the path. Why is that? I met Brahmā Kumāra and heard his explanation of pollution. My heart dislikes it very much. If I remain at home, there’ll be no way to be rid of it.”
「時，大典尊向慈悲王，以偈頌曰： 80. “‘Great Govinda then went to King *Karuṇā and spoke this verse:
  • 「『王當聽我言，
    王為人中尊，
    賜財寶婇女，
    此寶非所樂。』
  • “‘The King must listen to what I say:
    The King is the most honored of people,
    Who bestows wealth and beautiful women,
    But these valuables aren’t what makes happiness.’
「時，慈悲王以偈報曰： 81. “‘King *Karuṇā replied in verse:
  • 「『檀特伽陵城，
    阿婆布和城，
    阿槃大天城，
    鴦伽瞻婆城，
    數彌薩羅城，
    西陀路樓城，
    婆羅伽尸城，
    盡汝典尊造，
  • “‘The cities Dantapura and Kaliṅga,
    Aśmaka, Potana,
    Avanti, Māhiṣmatī,
    Aṅga, Campā,
    Sauvira, Śālva,
    Daradas, Roruka,
    Bārāṇasī, and Kāśi
    Were all built by you, Govinda.
  • 五欲有所少，
    吾盡當相與；
    宜共理國事，
    不足出家去。』
  • What little of the five desires I have,
    I will grant all of them to you.
    Stay and manage the kingdom’s affairs,
    Or leave home and go if it’s not enough.’
「時，大典尊以偈報曰： 82. “‘Great Govinda replied with verse:
  • 「『我五欲不少，
    自不樂世間；
    已聞天所語，
    無心復在家。』
  • “‘The five desires are not little to me,
    I’m just not happy with the world.
    I’ve heard what that god said
    And think no more of remaining at home.’
「時，慈悲王以偈報曰： 83. “‘King *Karuṇā replied with verse:
  • 「『大典尊所言，
    為從何天聞，
    捨離於五欲，
    今問當答我。』
  • “‘So Great Govinda has said,
    But what did he hear from that god
    That he renounces the five desires.
    Now, I ask for you to answer me.’
「時，大典尊以偈答曰： 84. “‘Govinda the great answered in verse:
  • 「『昔我於靜處，
    獨坐自思惟；
    時梵天王來，
    普放大光明；
    我從彼聞已，
    不樂於世間。』
  • “‘Before, I was in a quiet place
    And sat alone in contemplation.
    It was then that King Brahmā came;
    He shined with a great radiance.
    After hearing what he said,
    I’m not happy with the worldly life.’
「時，慈悲王以偈告曰： 85. “‘King *Karuṇā then told him in verse:
  • 「『小住大典尊，
    共弘善法化；
    然後俱出家，
    汝即為我師。
  • “‘Wait a while, Great Govinda,
    Share your good teaching with me.
    Afterward, we’ll both leave home,
    And you’ll be my teacher.
  • 譬如虛空中，
    清淨琉璃滿；
    今我清淨信，
    充徧佛法中。』
  • Just as the sky
    Is full of pure lapis lazuli,
    Now am I of pure faith,
    Full of the Buddha’s teaching.’
「時，大典尊復作頌曰： 86. “‘Great Govinda composed another verse:
  • 「『諸天及世人，
    皆應捨五欲，
    蠲除諸穢污，
    淨修於梵行。』
  • “‘The gods and worldly people
    Should all renounce the five desires.
    Removing the pollutants,
    They purely cultivate the religious life.’
「爾時，七國王語大典尊曰：『汝可留住七歲之中，極世五欲，共相娛樂，然後捨國，各付子弟，俱共出家，不亦善耶？如汝所獲，我亦當同。』 87. “‘The seven kings said to Great Govinda, “You could stay for a period of seven years. Enjoy the best of the world’s five desires, and share in their enjoyment. Afterward, we’ll renounce the kingdom. We’ll each be your disciple, and we’ll leave home together. Wouldn’t that also be good? You would get what you want, and we’ll also get something equal.”
時，大典尊報七王曰：『世間無常，人命逝速，喘息之間，猶亦難保，乃至七歲，不亦遠耶？』 88. “‘Great Govinda replied to the seven kings, “The world is impermanent, and people’s lives end quickly. Even the span of a cough or a sigh is hard to safeguard. Wouldn’t seven years be far away?”
七王又言：『七歲遠者，六歲、五歲，乃至一歲，留住靜宮，極世五欲，共相娛樂，然後捨國，各付子弟，俱共出家，不亦善耶？如汝所得，我亦宜同。』 89. “‘The seven kings also said, “Seven years is far away. Wait in the quiet of the palace for six years … five years … one year. Enjoy the best of the world’s five desires, and share in their enjoyment. Afterward, we’ll renounce the kingdom. We’ll each be your disciple, and we’ll leave home together. Wouldn’t that also be good? You would get what you want, and we’ll also get something equal.”
時，大典尊復報王曰：『此世間無常，人命逝速，喘息之間，猶亦難保，乃至一歲尚亦久爾，如是七月，至于一月，猶復不可。』 90. “‘Great Govinda again replied to the kings, “The world is impermanent, and people’s lives end quickly. Even the span of a cough or a sigh is hard to safeguard. Wouldn’t seven years be far away. Thus, seven months … one month would still not be possible.”
王又語言：『可至七日，留住深宮，極世五欲，共相娛樂，然後捨國，各付子弟，俱共出家，不亦善耶？』 91. “‘The kings said, “You could wait hidden in the palace for up to seven days. Enjoy the best of the world’s five desires, and share in their enjoyment. Afterward, renounce the world. We’ll each become your disciple, and we’ll leave home together. Wouldn’t that also be good? …”
大典尊答曰：『七日不遠，自可留爾，唯願大王勿違信誓，過七日已，王若不去，我自出家。』 92. “‘Great Govinda answered, “Seven days isn’t far away. One could wait that long. Please, great king, don’t break your promise. After seven days, if the king doesn’t leave, I will leave home by myself.”
「時，大典尊又至七居士所語言：『汝等各理己務，吾欲出家，修無為道。所以然者？我親從梵天聞說臭穢，心甚惡之。若在家者，無由得除。』 93. “‘Great Govinda then went to the seven householders and said, “Each of you must manage your own work. I’m going to leave home to cultivate the unconditioned path. Why is that? I met Brahmā and heard his explanation of pollution. My heart dislikes it very much. If I remain at home, there’ll be no way to be rid of it.”
時，七居士報典尊曰：『善哉！斯志！宜知是時，我等亦欲俱共出家，如汝所得，我亦宜同。』 94. “‘The seven householders replied to Govinda, “This intent is good! Do so when you think is right. We were also going to leave home together. Whatever you obtain will be fitting for us, too.”
「時，大典尊復詣七百梵志所，而告之曰：『卿等當勤諷誦，廣探道義，轉相教授，吾欲出家修無為道。所以然者？我親從梵天聞說臭穢，心甚惡之，若在家者，無由得除。』 95. “‘Great Govinda then went to the 700 priests and told them, “Be diligent in your recitations, inquire into the meaning of the path, and pass on the teachings. I’m going to leave home to cultivate the unconditioned path. Why is that? I met Brahmā and heard his explanation of pollution. My heart dislikes it very much. If I remain at home, there’ll be no way to be rid of it.”
時，七百梵志白典尊曰：『大師！勿出家也。夫在家安樂，五欲自娛，多人侍從，心無憂苦。出家之人獨在空野，所欲悉無，無可貪取。』 96. “‘The 700 priests said to Govinda, “Great teacher, don’t leave home! A man who lives at home can be happy and enjoy the five desires. With many people serving him, his mind has no sorrow or suffering. People who leave home live alone in the wilderness without anything that they desire and no way to get what they love.”
典尊報曰：『吾若以在家為樂，出家為苦，終不出家；吾以在家為苦，出家為樂，故出家爾。』 97. “‘Govinda replied, “If I would be happy staying at home and would suffer upon leaving home, then I would never leave home. But staying at home is suffering, and leaving home is happiness, so I will be leaving home.”
梵志答曰：『大師出家，我亦出家；大師所行，我亦盡當行。』 98. “‘The priests answered, “If the great teacher leaves home, we will leave home, too. Whatever the great teacher does, we’ll all do that.”
「時，大典尊至諸妻所，而告之曰：『卿等隨宜欲住者住，欲歸者歸，吾欲出家，求無為道，具論上事，明出家意。』 99. “‘Great Govinda went to his wives and told them, “Do what you think is fitting. If it’s to stay here, then stay. If it’s to take refuge, then take refuge. I’m going to leave home to pursue the unconditioned path. Having discussed higher matters, the idea of leaving home became clear to me.”
時，諸婦答曰：『大典尊在，一如我夫，一如我父，設今出家，亦當隨從，典尊所行，我亦宜行。』 100. “‘His wives answered, “Great Govinda, stay here. In one way, you are like our husband, and in another way you are like our father. If you leave home now, we’ll follow you. Whatever Govinda does, we’ll do it, too.”
「過七日已，時，大典尊即剃除鬚髮，服三法衣，捨家而去。時，七國王、七大居士、七百梵志及四十夫人，如是展轉，有八萬四千人同時出家，從大典尊。 101. “‘After seven days had passed, Great Govinda cut off his hair and beard, put on the three Dharma robes, renounced his home, and departed. The seven kings, seven great householders, 700 priests, and his forty wives did the same in their turn. 84,000 people left home at the same time and followed Great Govinda.
時，大典尊與諸大眾遊行諸國，廣弘道化，多所饒益。 102. “‘Great Govinda toured the kingdoms with these great assemblies and widely educated people about the path, benefiting many.’
「爾時，梵王告諸天眾曰：『時，典尊大臣豈異人乎？莫造斯觀，今釋迦文佛即其身也。世尊爾時過七日已，出家修道，將諸大眾，遊行諸國，廣弘道化，多所饒益。汝等若於我言有餘疑者，世尊今在耆闍崛山，可往問也，如佛所言，當受持之。』」 103. “King Brahmā then addressed the host of gods, ‘Was this Prime Minister Govinda a different person? Don’t make this observation. Today, the Buddha Śākyamuni is his body. After seven days, the Bhagavān left home to cultivate the path, leading a great assembly to tour the kingdoms and broadly educate people about the path, benefiting many. If you have any other doubts for me, the Bhagavān is presently staying on Mount Gṛdhrakūṭa. You may go and ask him. Remember well what words the Buddha says.’”
Teaching the Ultimate Path
般遮翼言：「我以是緣，故來詣此。唯然，世尊！彼大典尊即世尊是耶？世尊爾時過七日已，出家修道，與七國王乃至八萬四千人同時出家，遊行諸國，廣弘道化，多所饒益耶？」 104. Pañcaśikha said, “It was for this reason that I came here. Indeed, Bhagavān! Was that Great Govinda the Bhagavān? Did the Bhagavān leave home to cultivate the path after seven days accompanied by seven kings … 84,000 people who left home at the same time, and they toured the kingdoms broadly educating people about the path, benefiting many?”
佛告般遮翼曰：「爾時大典尊豈異人乎？莫造斯觀，即我身是也。爾時，舉國男女行來舉動，有所破損，皆尋舉聲曰：『南無大典尊七王大相！南無大典尊七王大相！』如是至三。 105. The Buddha asked Pañcaśikha, “Was Great Govinda a different person at that time? Don’t make this observation. It was me then. At the time that I lifted up a kingdom, men and women walked towards me. Whenever they were injured, they immediately raised their voices, saying, ‘Hail, Great Govinda, the prime minister of the seven kings! Hail, Great Govinda, the prime minister of the seven kings!’ They would say this three times.
般遮翼！時，大典尊有大德力，然不能為弟子說究竟道，不能使得究竟梵行，不能使至安隱之處。其所說法，弟子受行，身壞命終，得生梵天；其次，行淺者生他化自在天；次生化自在天、兜率陀天、焰天、忉利天、四天王、剎利、婆羅門、居士大家，所欲自在。 106. “Pañcaśikha, Great Govinda possessed the power of great virtue, but he couldn’t teach the ultimate path for his disciples, couldn’t make them attain the ultimate religious life, and couldn’t make them reach the abode of peace. He taught the Dharma, and his disciples accepted and practiced it until their bodies broke up and their lives ended. They were born in the Brahma Heaven. Next, those whose practice was shallow were born in the Paranirmitavaśavartin Heaven. Next were those born in the Nirmāṇarati Heaven … Tuṣita Heaven … Yama Heaven … Trāyastriṃśa Heaven … with the Four God Kings … into great families of warriors … priests … householders who could enjoy their desires freely.
「般遮翼！彼大典尊弟子，皆無疑出家，有果報，有教誡，然非究竟道，不能使得究竟梵行，不能使至安隱之處。其道勝者，極至梵天爾。 107. “Pañcaśikha, that Great Govinda’s disciples left home without doubts, and their rewards and teachings were still not the ultimate path. He couldn’t make them attain the ultimate religious life or reach the abode of peace. The best of them were born as high as the Brahma Heaven.
今我為弟子說法，則能使其得究竟道、究竟梵行、究竟安隱，終歸涅槃。我所說法弟子受行者，捨有漏成無漏，心解脫、慧解脫。於現法中，自身作證：生死已盡，梵行已立，所作已辦，更不受有。 108. “In the present, I teach the Dharma for my disciples, and I’m able to make them attain the ultimate path, ultimate religious life, and ultimate peace. They end up in nirvāṇa. Of those disciples to whom I teach the Dharma and who accept its practice, those who discard the contaminants and become uncontaminated are liberated at heart and liberated in wisdom. In the present life, they themselves realize: ‘Birth and death have been ended, the religious life has been established, and the task has been accomplished. I’m not subject to another existence.’
其次，行淺者斷五下結，即於天上而般涅槃，不復還此。其次，三結盡，薄婬、怒、癡，一來世間而般涅槃；其次，斷三結，得須陀洹，不墮惡道，極七往返，必得涅槃。 109. “Next are those whose practice is shallow and end the five lower bonds. They parinirvāṇa in the heavens and don’t return here again. Next are those who end the three bonds and weaken lust, hate, and delusion. They’re reborn in the world once and parinirvāṇa. Next are those who end the three bonds and attain stream entry. They don’t fall to bad destinies and are reborn not more than seven times. They are sure to attain nirvāṇa.
般遮翼！我諸弟子不疑出家，有果報，有教誡，究竟道法，究竟梵行，究竟安隱，終歸滅度。」 110. “Pañcaśikha, my disciples leave home without doubts, and they possess the rewards and teachings of the ultimate path, ultimate religious life, and ultimate peace. They end up in nirvāṇa.”
爾時，般遮翼聞佛所說歡喜，奉行。 111. When Pañcaśikha heard what the Buddha taught, he rejoiced and approved.

Notes

  1. This is sūtra no. 3 of the Dīrgha Āgama (T1.1.30b10-4b3). The direct parallel for this sūtra is DN 19. There’s also an longer alternate version found in the Mahāvastu and paralleled closely by a later Chinese translation (Taisho No. 8). [back]

  2. The three extant versions of this section of the sutra (i.e., DĀ 3, DN 19, and Mahāvastu/T8) share five items in common: The sublime Dharma, the way to nirvāṇa, the assembly of disciples, the matching of what the Buddha says with what he does, and his benefiting many with happiness. Each version has three other items added to make a list of eight qualities, the orders of these lists are each different from one another, and the wordings of the common items are at times quite different. We might conclude that there was originally a list of five items that has been greatly developed independently in each tradition. Generally speaking, there is more affinity between DN 19 and the Mahāvastu lists than with this list here in DĀ 3. [back]

  3. *Deśāmpati. C. 地主, P. disampati, S. diśāmpati. In T8, this king’s name is translated as 域主 (“regional lord”), which suggests S. deśāmpati. This might explain the translation here as “land lord” (地主), given that 地 can also mean a “region, land, or country.” The intended meaning is probably “lord of the land.” S. diśāmpati lit. means “direction lord,” which does not make as much sense unless it refers to the lord of one quarter of the world, as was the case for the four god kings. I’ve adopted S. *Deśāmpati here.

    *Karuṇā. C. 慈悲. Both the Mahāvastu and separate Chinese translation agree with P. reṇu; however, the present text translates the name as “compassion.” This would suggest a name like S. karuṇa or maitra. P/S. reṇu on the other hand means “dust, sand, powder.” Perhaps the reading was ruṇa, which the C. translator took to be a contraction of karuṇa (?). I’ve tentatively adopted S. *Karuṇā here to represent the Chinese translation.

    Govinda. C. 典尊, P. govinda, S. govinda. S. govinda lit. means “chief herdsman,” but the C. here is difficult to parse. It might be read as “chief of books,” which could certainly be a title for an administator in ancient times. It might be that the first half of the name was S. grantha (P. gantha), which can mean “book, text, verse.” To add to the uncertainty, the alternate C. version translates this name as 堅固, which means “solid, firm, resolute” and suggests words like S. dṛḍha. I have kept to the traditional S. govinda here given the confusion in the C. translations, but it would appear that this character had different names depending on the version of the story.

    *Jyotimālā. C. 焰鬘, P. jotipāla, S. jyotipāla. The C. trans. here means “blazing garland,” which suggests S. jyotimālā. The alternate C. version names him 護明, which could be read as “defender of light,” but 明 refers to clear discernment in the description that follows. We should note that in S., jyotis more often refers to the light of heavenly bodies than to a sacred fire. As a result, it’s often associated with astronomy, which was a discipline practiced by ancient priesthoods like the brahmins. I’ve adopted *Jyotimālā to represent the Chinese translation. [back]

  4. within [the boundaries of] the oceans. C. 海內. There is no P. or S. parallel for this expression, nor is there a parallel for it in the other C. translation. I read it as referring to the land mass that’s surrounded by oceans in Buddhist lore, meaning Jambudvīpa or the four continents generally, similar to the way the expression 天下 (“under heaven”) refers to the world. [back]

  5. In the other three versions, this single sentence has been expanded into a list detailing the names of the six kingdoms, the peoples occupying them, and their capital cities. In the case of DN 19 and the Mahāvastu, the expansion was accomplished by inserting verses, while T8 has an expanded prose description. [back]

Translator: Charles Patton

Last Revised: 19 January 2026

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