Discourse 5: Discussion

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

The Great Vaipulya Buddha's Requital of Kindness Sūtra, Volume 3 (大方便佛報恩經卷第三 [da fang bian fu bao en jing juan di san])

Translator Unknown (失譯人名在後漢錄 [shi yi ren ming zai hou han lu])

dà fāng biàn fú bào ēn jīng juǎn dì sān

shī yì rén míng zài hòu hàn lù

lùn yì pǐn dì wǔ

da fang bian fu bao en jing juan di san

shi yi ren ming zai hou han lu

lun yi pin di wu

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0136b17] At that time, the Tathāgata (如來 [ru lai]) preached the Dharma (說法 [shuo fa]) for ninety days for his mother, Lady Māyā (摩耶夫人 [mo ye fu ren]), and all the devas (諸天眾 [zhu tian zhong]). In Jambudvipa (閻浮提 [yan fu ti]), for ninety days, no one knew the Tathāgata's (如來 [ru lai]) whereabouts. Mahāmaudgalyāyana (大目揵連 [da mu qian lian]), who was foremost in divine power (神力第一 [shen li di yi]), exerted all his divine power (神力 [shen li]) and searched in the ten directions (十方 [shi fang]), but still did not know; Aniruddha (阿那律陀 [a na lu tuo]), who was foremost in divine eye (天眼第一 [tian yan di yi]), extensively observed the three thousand great thousand worlds (三千大千世界 [san qian da qian shi jie]) in the ten directions (十方 [shi fang]), but still did not see him; even the five hundred great disciples (五百大弟子 [wu bai da di zi]), not seeing the Tathāgata (如來 [ru lai]), were filled with sorrow and vexation. King Udayana (優填大王 [you tian da wang]), longing for the Tathāgata (如來 [ru lai]), was filled with sorrow and distress. He immediately carved an image of the Tathāgata's (如來 [ru lai]) form (色身 [se shen]) from ox-head candana (牛頭栴檀 [niu tou zhan tan]), and worshipped and made offerings to it as if the Buddha (佛 [fu]) were present, with no difference.

[0136b17] ěr shí rú lái wèi mǔ mó yé fū rén bìng zhū tiān zhòng shuō fǎ jiǔ shí rì, yán fú tí zhōng yì jiǔ shí rì bù zhī rú lái suǒ zài. dà mù qián lián shén lì dì yī, jǐn qí shén lì, yú shí fāng tuī qiú, yì fù bù zhī； ā nà lǜ tuó tiān yǎn dì yī, biàn guān shí fāng sān qiān dà qiān shì jiè, yì fù bù jiàn； nǎi zhì wǔ bǎi dà dì zi, bù jiàn rú lái, xīn huái yōu nǎo. yōu tián dà wáng liàn mù rú lái, xīn huái chóu dú, jí yǐ niú tóu zhān tán, biāo xiàng rú lái suǒ yǒu sè shēn, lǐ shì gōng yǎng, rú fú zài shí, wú yǒu yì yě.

[0136b17] er shi ru lai wei mu mo ye fu ren bing zhu tian zhong shuo fa jiu shi ri, yan fu ti zhong yi jiu shi ri bu zhi ru lai suo zai. da mu qian lian shen li di yi, jin qi shen li, yu shi fang tui qiu, yi fu bu zhi; a na lu tuo tian yan di yi, bian guan shi fang san qian da qian shi jie, yi fu bu jian; nai zhi wu bai da di zi, bu jian ru lai, xin huai you nao. you tian da wang lian mu ru lai, xin huai chou du, ji yi niu tou zhan tan, biao xiang ru lai suo you se shen, li shi gong yang, ru fu zai shi, wu you yi ye.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0136b25] At that time, the Great King (大王 [da wang]) summoned the six teachers (六師 [liu shi]) and inquired about the Tathāgata's (如來 [ru lai]) whereabouts through divination. The six teachers (六師 [liu shi]) then said: "Great King (大王 [da wang])! You should know that Śramaṇa Gautama (瞿曇沙門 [qu tan sha men]) was merely created by illusion (幻術 [huan shu]). The dharma (法 [fa]) of illusion (幻化 [huan hua]) has no true substance. Great King (大王 [da wang])! You should know that our scriptures (經書 [jing shu]) and the four Vedas (四圍陀典 [si wei tuo dian]) state: 'In a thousand or two thousand years, an illusory person (幻人 [huan ren]) will appear in the world.' Śramaṇa Gautama (瞿曇沙門 [qu tan sha men]) is precisely that person."

[0136b25] ěr shí dà wáng zhào zhū liù shī, bo wèn rú lái wèi hé suǒ zài. ěr shí liù shī jí zuò shì yán: “dà wáng! dāng zhī qú tán shā mén zhèng shì huàn shù suǒ huà zuò ěr. huàn huà zhī fǎ, tǐ wú zhēn shí. dà wáng! dāng zhī wǒ děng jīng shū sì wéi tuó diǎn shuō yán: ‘qiān nián èr qiān nián dāng yǒu yī huàn rén chū shì.’ qú tán shā mén zhèng shì qí rén.”

[0136b25] er shi da wang zhao zhu liu shi, bo wen ru lai wei he suo zai. er shi liu shi ji zuo shi yan: "da wang! dang zhi qu tan sha men zheng shi huan shu suo hua zuo er. huan hua zhi fa, ti wu zhen shi. da wang! dang zhi wo deng jing shu si wei tuo dian shuo yan: 'qian nian er qian nian dang you yi huan ren chu shi.' qu tan sha men zheng shi qi ren."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0136c01] At that time, Aniruddha (阿那律陀 [a na lu tuo]) went to the Great King's (大王 [da wang]) place and said: "Great King (大王 [da wang])! You should know that the Tathāgata (如來 [ru lai]) is currently in Trāyastriṃśa Heaven (忉利天 [dao li tian]), and after seven days, he will return to Jambudvipa (閻浮提 [yan fu ti])." The King (王 [wang]) heard these words and was filled with joy. He issued a decree throughout the kingdom (國土 [guo tu]) to sweep, sprinkle, burn incense, hang banners and canopies, and gather together to make various offerings (供養 [gong yang]), different kinds of food (餚饍 [yao shan]), flowers (華 [hua]), incense (香 [xiang]), and music (伎樂 [ji le]).

[0136c01] ěr shí, ā nà lǜ tuó wǎng yì dà wáng suǒ, bái yán: “dà wáng! dāng zhī rú lái jìn zài dāo lì tiān, què hòu qī rì dāng hái yán fú tí.” wáng wén shì yǔ, xīn shēng huān xǐ, xuān lìng guó tǔ, sǎo sǎ shāo xiāng, xuán zēng fān gài jìng gòng jí jù, shè zhòng gōng yǎng zhǒng zhǒng yáo shàn,, huá xiāng,, jì lè.

[0136c01] er shi, a na lu tuo wang yi da wang suo, bai yan: "da wang! dang zhi ru lai jin zai dao li tian, que hou qi ri dang hai yan fu ti." wang wen shi yu, xin sheng huan xi, xuan ling guo tu, sao sa shao xiang, xuan zeng fan gai jing gong ji ju, she zhong gong yang zhong zhong yao shan,, hua xiang,, ji le.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0136c06] At that time, the six teachers (六師 [liu shi]) saw the crowds gathered, making various offerings (供養 [gong yang]) and different kinds of food (餚饍 [yao shan]). The six teachers (六師 [liu shi]) asked: "You all are making these offerings (供養 [gong yang]) to invite the King (國王 [guo wang]) or the Prince (王子 [wang zi])?" They replied: "No." "If not, are you inviting a minister (大臣 [da chen]), a Brahmin (婆羅門 [po luo men]), or a householder (居士 [ju shi])? If not, is it a family gathering (親族會 [qin zu hui])?" They replied: "No. We wish to invite the Buddha (佛 [fu])." The six teachers (六師 [liu shi]) asked: "Who is the Buddha (佛 [fu])?" They replied: "The All-Knowing One (一切智人 [yi qie zhi ren])." They further asked: "Who is the All-Knowing One (一切智人 [yi qie zhi ren])?" They replied: "The Great Compassionate Father (大慈悲父 [da ci bei fu]). Do you not know? He is of the Pure White King's (白淨王 [bai jing wang]) lineage, the most noble and supreme, who has been successively a Cakravartin King (轉輪王 [zhuan lun wang]) since the beginning of the kalpa (劫初 [jie chu]). Recently, for two generations, he has not been a Cakravartin King (轉輪王 [zhuan lun wang]), but although he has not been a Cakravartin King (轉輪王 [zhuan lun wang]), he has been the King of Jambudvipa (閻浮提王 [yan fu ti wang]). There were three brothers (兄弟三人 [xiong di san ren]); the eldest was called King Śuddhodana (淨飯王 [jing fan wang]); the second brother was called King Dronodana (斛飯王 [hu fan wang]); and the youngest was called King Amṛtodana (甘露飯王 [gan lu fan wang]). King Śuddhodana (淨飯王 [jing fan wang]) had two sons (二子 [er zi]), the elder named Siddhartha (悉達 [xi da]), and the younger named Nanda (難陀 [nan tuo]). King Dronodana (斛飯王 [hu fan wang]) also had two sons (二子 [er zi]), the elder named Devadatta (提婆達 [ti po da]), and the younger named Ānanda (阿難 [a nan]). King Amṛtodana (甘露飯王 [gan lu fan wang]) had one daughter (一女 [yi nu]), named Amṛtarasa (甘露味女 [gan lu wei nu]). At that time, the eldest brother, Prince Siddhartha (悉達太子 [xi da tai zi]), went out of the city to observe, and saw old age (老 [lao]), sickness (病 [bing]), and death (死 [si]), and was troubled and could not eat. He felt sorrow for human life having such afflictions, that regardless of noble or humble, all sentient beings (有形之類 [you xing zhi lei]) with form cannot escape this. That very night, he transcended the palace city (宮城 [gong cheng]), practiced asceticism (苦行 [ku xing]) for six years under the Bodhi tree (菩提樹 [pu ti shu]), and then attained all-knowledge (一切智 [yi qie zhi]), hence he is called the All-Knowing One (一切智人 [yi qie zhi ren]). He alone awakened and became a Buddha (成佛 [cheng fu]), possessing the ten powers (十力 [shi li]), four fearlessnesses (四無所畏 [si wu suo wei]), eighteen uncommon dharmas (十八不共法 [shi ba bu gong fa]), and even all-knowledge (一切種智 [yi qie zhong zhi]). Seven days after his birth, his mother (母 [mu]) passed away and was born in Trāyastriṃśa Heaven (忉利天 [dao li tian]). The Buddha (佛 [fu]) preached the Dharma (說法 [shuo fa]) for his mother (母 [mu]) for ninety days, and after one more seven-day period, he will return to Jambudvipa (閻浮提 [yan fu ti])."

[0136c06] ěr shí liù shī jiàn zhòng rén jí jù, shè zhū gōng yǎng, zhǒng zhǒng yáo shàn. liù shī wèn yán: “rǔ děng zhū rén shè shì gōng yǎng, yù qǐng guó wáng yé? wáng zi yé?” dá yán: “fēi yě.” “ruò bù ěr zhě, wèi qǐng dà chén yé? pó luó mén jū shì yé? ruò bù ěr zhě, qīn zú huì yé?” dá yán: “fēi yě. yù qǐng yú fú.” liù shī wèn yán: “fú zhě shì shuí?” dá yán: “yī qiè zhì rén.” fù yán: “yī qiè zhì rén wèi shì shuí?” dá yán: “dà cí bēi fù. rǔ bù zhī yé? bái jìng wáng zhǒng, háo zūn dì yī, cóng jié chū yǐ lái, dí dí xiāng chéng, zuò zhuǎn lún wáng. jìn lái èr shì bù zuò zhuǎn lún wáng, suī bù zuò zhuǎn lún wáng, ér zuò yán fú tí wáng. xiōng dì sān rén, qí zuì zhǎng zhě hào yuē jìng fàn wáng； qí cì dì míng yuē hú fàn wáng； qí zuì xiǎo zhě míng yuē gān lù fàn wáng. jìng fàn wáng shēng èr zi, zhǎng zhě míng xī dá, xiǎo zhě míng nán tuó. hú fàn wáng fù shēng èr zi, zhǎng zhě míng tí pó dá, xiǎo zhě míng ā nán. gān lù fàn wáng shēng yī nǚ, míng gān lù wèi nǚ. ěr shí dà xiōng xī dá tài zi chū chéng guān kàn, jiàn lǎo bìng sǐ huàn, yōu sī bù shí. bēi niàn rén shēng dāng yǒu cǐ huàn, wú guì wú jiàn, yǒu xíng zhī lèi, wú miǎn cǐ zhě. jí yè yú chū gōng chéng, pú tí shù xià kǔ xíng liù nián, rán hòu dé chéng yī qiè zhì, gù hào yī qiè zhì rén. dú wù chéng fú, jù shí lì,, sì wú suǒ wèi,, shí bā bù gòng fǎ nǎi zhì yī qiè zhǒng zhì. qí shēng qī rì, mǔ mìng biàn zhōng, shēng dāo lì tiān. fú wèi mǔ shuō fǎ jīng jiǔ shí rì, què hòu yī qī dāng hái yán fú tí.”

[0136c06] er shi liu shi jian zhong ren ji ju, she zhu gong yang, zhong zhong yao shan. liu shi wen yan: "ru deng zhu ren she shi gong yang, yu qing guo wang ye? wang zi ye?" da yan: "fei ye." "ruo bu er zhe, wei qing da chen ye? po luo men ju shi ye? ruo bu er zhe, qin zu hui ye?" da yan: "fei ye. yu qing yu fu." liu shi wen yan: "fu zhe shi shui?" da yan: "yi qie zhi ren." fu yan: "yi qie zhi ren wei shi shui?" da yan: "da ci bei fu. ru bu zhi ye? bai jing wang zhong, hao zun di yi, cong jie chu yi lai, di di xiang cheng, zuo zhuan lun wang. jin lai er shi bu zuo zhuan lun wang, sui bu zuo zhuan lun wang, er zuo yan fu ti wang. xiong di san ren, qi zui zhang zhe hao yue jing fan wang; qi ci di ming yue hu fan wang; qi zui xiao zhe ming yue gan lu fan wang. jing fan wang sheng er zi, zhang zhe ming xi da, xiao zhe ming nan tuo. hu fan wang fu sheng er zi, zhang zhe ming ti po da, xiao zhe ming a nan. gan lu fan wang sheng yi nu, ming gan lu wei nu. er shi da xiong xi da tai zi chu cheng guan kan, jian lao bing si huan, you si bu shi. bei nian ren sheng dang you ci huan, wu gui wu jian, you xing zhi lei, wu mian ci zhe. ji ye yu chu gong cheng, pu ti shu xia ku xing liu nian, ran hou de cheng yi qie zhi, gu hao yi qie zhi ren. du wu cheng fu, ju shi li,, si wu suo wei,, shi ba bu gong fa nai zhi yi qie zhong zhi. qi sheng qi ri, mu ming bian zhong, sheng dao li tian. fu wei mu shuo fa jing jiu shi ri, que hou yi qi dang hai yan fu ti."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0136c27] At that time, the six teachers (六師 [liu shi]) heard these words and were filled with jealousy (嫉妬 [ji du]), sorrow (憂 [you]), and vexation (恚苦惱 [hui ku nao]). Immediately, the disciples (徒眾 [tu zhong]) of the six teachers (六師 [liu shi]) gathered and discussed: "If Śramaṇa Gautama (瞿曇沙門 [qu tan sha men]) returns to Jambudvipa (閻浮提 [yan fu ti]), all people (一切人民 [yi qie ren min]) will abandon us and make offerings (供養 [gong yang]) to Gautama (瞿曇 [qu tan]). We will be isolated and poor, and fear we will not survive."

[0136c27] ěr shí liù shī wén shì yǔ yǐ, xīn shēng jí dù, yōu huì kǔ nǎo. jí shí liù shī tú zhòng jí jù, gòng lùn yì yán: “qú tán shā mén ruò hái yán fú tí zhě, yī qiè rén mín jiē dāng shě wǒ, gōng yǎng qú tán. wǒ děng gū qióng, kǒng dāng bù jì.”

[0136c27] er shi liu shi wen shi yu yi, xin sheng ji du, you hui ku nao. ji shi liu shi tu zhong ji ju, gong lun yi yan: "qu tan sha men ruo hai yan fu ti zhe, yi qie ren min jie dang she wo, gong yang qu tan. wo deng gu qiong, kong dang bu ji."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0137a02] At that time, the six teachers (六師 [liu shi]) further thought: "We should now quickly go among the multitudes and proclaim: 'Everyone should know! Śramaṇa Gautama (瞿曇沙門 [qu tan sha men]) truly knows nothing. He is a young child (黃口小兒 [huang kou xiao er]) who recently left the Śākya (釋氏 [shi shi]) palace (宮 [gong]), and under the Bodhi tree (菩提樹 [pu ti shu]) claimed to have attained all-knowledge (一切種智 [yi qie zhong zhi]). You should know that this is a false statement. Why is this so? When King Ājita (阿耆達王 [a qi da wang]) invited Gautama (瞿曇 [qu tan]), the offering (供養 [gong yang]) he gave was only horse feed (馬麥 [ma mai]). Gautama (瞿曇 [qu tan]) did not know it was bad and accepted the invitation, so you should know he is not the All-Knowing One (一切智 [yi qie zhi]). Furthermore, when he asked Ānanda (阿難 [a nan]): 'How many days are left in the rainy season retreat (安居 [an ju])?' Ānanda (阿難 [a nan]) said: 'There are seven days left.' Furthermore, when he asked Ānanda (阿難 [a nan]): 'Why are there so many birds chirping in Jetavana (祇桓 [qi huan])?' Ānanda (阿難 [a nan]) said: 'The birds are fighting for food. Just seven days after his birth, his mother (母 [mu]) passed away.' Because of this, you should know he is a person of meager blessings (薄相人 [bao xiang ren]) and also an extremely evil person (極惡之人 [ji e zhi ren]). Why is this so? Because his mother (母 [mu]) died after his birth. Moreover, he is not compassionate (慈孝 [ci xiao]), not devoted (供養 [gong yang]), abandoning those who provide for him day and night (目下朝夜供給 [mu xia chao ye gong gei]) and entering deep mountains (深山 [shen shan]). He is also an ungrateful person (無恩分人 [wu en fen ren]). His father (父王 [fu wang]) arranged for him to marry Gopā (瞿夷 [qu yi]), but he did not perform the rites of a husband (婦人之禮 [fu ren zhi li]), causing great suffering (大苦惱 [da ku nao]) to Gautamī (憍曇彌 [jiao tan mi]). Therefore, you should know he is ungrateful and unmindful of kindness. Śramaṇa Gautama's (瞿曇沙門 [qu tan sha men]) disciples (徒眾 [tu zhong]) have no distinction of noble or humble (無尊卑 [wu zun bei]). Five hundred disciples (五百弟子 [wu bai di zi]) each claim to be foremost. Since the teacher (師 [shi]) has no dharma (法 [fa]), the disciples (弟子 [di zi]) also have no practice (修行之業 [xiu xing zhi ye]). Even Dhābya Bhikṣu (陀驃比丘 [tuo biao bi qiu]), who knows how to count people, claims to be foremost (第一 [di yi]). Śāriputra (舍利弗 [she li fu]), who is intelligent and wise, is also among them. The dull-witted Pānthaka Bhikṣu (訥鈍槃特比丘 [ne dun pan te bi qiu]) is also among them. Even the person of few desires, Yaśodharā Bhikṣuṇī (耶輸陀羅比丘尼 [ye shu tuo luo bi qiu ni]), is also among them. The promiscuous and unvirtuous Lotus-colored Woman (蓮華色女 [lian hua se nu]) from Śrāvastī (舍衛城 [she wei cheng]) is also among them. Even the young and ignorant child Kuṇṭi (稚小無智均提小兒 [zhi xiao wu zhi jun ti xiao er]) is also among them. Even the extremely old Subhadra (須跋陀羅 [xu ba tuo luo]), who is one hundred and twenty years old, is also among them. Even the noble Śākya (釋種 [shi zhong]) clansmen are among them. Even the lowest, the faeces-carrying people (擔糞穢人 [dan fen hui ren]) from Rājagṛha (王舍城 [wang she cheng]), are also among them. Therefore, you should know that in Gautama's (瞿曇 [qu tan]) dharma (法 [fa]), there is a mixed multitude (猥雜 [wei za]) who all enter, with no distinction of noble or humble (無尊卑 [wu zun bei]), and are not worthy of reverence. It is like a strong wind blowing all the leaves (樹葉 [shu ye]) together in one place; Gautama's (瞿曇 [qu tan]) Buddha-dharma (佛法 [fu fa]) is also like this. It is like various birds (眾鳥 [zhong niao]) following and eating the discarded clothes (衣服 [yi fu]) and food (飲食 [yin shi]) of worldly people (世間人 [shi jian ren]); Gautama's (瞿曇 [qu tan]) disciples (徒眾 [tu zhong]) also take and eat them. Why do you all wish to invite Gautama (瞿曇 [qu tan]) today?" When the multitude heard this, they were like the great earth (大地 [da de]), unshakeable. The multitude longed for the Tathāgata (如來 [ru lai]). Although they heard the six teachers (六師 [liu shi]) speak like this, their hearts were like vajra (金剛 [jin gang]), without increase or decrease, longing for the Tathāgata (如來 [ru lai]) like one who is thirsty desires drink.

[0137a02] ěr shí liù shī fù zuò shì niàn: “wǒ děng jīn dāng sù wǎng duō rén zhòng zhōng, chàng rú shì yán: ‘zhū rén dāng zhī! qú tán shā mén shí wú suǒ zhī. huáng kǒu xiǎo ér, jìn chū shì shì gōng, pú tí shù xià zì yán dé yī qiè zhǒng zhì. dāng zhī cǐ zé xū wàng zhī yán. suǒ yǐ rán zhě, ā qí dá wáng lái qǐng qú tán, suǒ shī gōng yǎng wéi shì mǎ mài, qú tán bù zhī wèi è ér biàn shòu qǐng, dāng zhī fēi yī qiè zhì yě.’ fù cì, wèn yú ā nán: ‘ān jū yú yǒu jǐ rì zài?’ ā nán yán: ‘yú yǒu qī rì zài.’ fù cì, wèn yú ā nán: ‘qí huán zhōng hé yǐ duō wū niǎo shēng?’ ā nán yán: ‘zhòng niǎo [kǒu*zhēng] shí. shì shēng yī qī, qí mǔ mìng zhōng.’ yǐ shì shì gù, dāng zhī shì báo xiāng rén, yì shì jí è zhī rén. suǒ yǐ rán zhě, shēng yǐ sàng qí mǔ gù. yòu fù fēi cí xiào,, fēi gōng yǎng, mù xià cháo yè gōng gěi ér fǎn juān qì, rù yú shēn shān. yì shì wú ēn fēn rén, fù wáng wèi nà qǔ qú yí, jìng bù xíng fù rén zhī lǐ, lìng jiāo tán mí shòu dà kǔ nǎo. shì gù dāng zhī bù zhī ēn bù niàn ēn. qú tán shā mén, tú zhòng wú zūn bēi, wǔ bǎi dì zi gè chēng dì yī. shī jì wú fǎ, dì zi yì wú xiū xíng zhī yè. nǎi zhì zhī shù qí rén tuó biāo bǐ qiū yì chēng dì yī, cōng míng zhì huì shě lì fú yì rù qí zhōng, nè dùn pán tè bǐ qiū yì rù qí zhōng； nǎi zhì shǎo yù zhī rén yé shū tuó luó bǐ qiū ní yì rù qí zhōng, shě wèi chéng zhōng yín luàn bù shàn lián huá sè nǚ yì rù qí zhōng； nǎi zhì zhì xiǎo wú zhì jūn tí xiǎo ér yì rù qí zhōng, nǎi zhì jí lǎo xū bá tuó luó nián bǎi èr shí yì rù qí zhōng； nǎi zhì háo zūn zhū shì zhǒng yì rù qí zhōng, jí xià jiàn wáng shě chéng zhōng dān fèn huì rén yì rù qí zhōng. shì gù, dāng zhī qú tán fǎ zhōng, wěi zá jìng gòng rù zhōng, jiē wú zūn bēi, bù kě gōng jìng. pì rú dà fēng chuī zhū shù yè, jù zài yī chù, qú tán fú fǎ yì fù rú shì. pì rú zhòng niǎo suí zhú shì jiān rén suǒ yí qì yī fú yǐn shí, qú tán tú zhòng suí qǔ shí zhī. rǔ děng zhū rén, jīn rì yún hé yù qǐng qú tán?” zhòng rén wén yǐ, pì rú dà de bù kě kuī dòng. dà zhòng kě yǎng rú lái, suī wén liù shī zuò rú shì shuō, xīn rú jīn gāng, wú yǒu zēng jiǎn, kě yǎng rú lái, rú kě xū yǐn.

[0137a02] er shi liu shi fu zuo shi nian: "wo deng jin dang su wang duo ren zhong zhong, chang ru shi yan: 'zhu ren dang zhi! qu tan sha men shi wu suo zhi. huang kou xiao er, jin chu shi shi gong, pu ti shu xia zi yan de yi qie zhong zhi. dang zhi ci ze xu wang zhi yan. suo yi ran zhe, a qi da wang lai qing qu tan, suo shi gong yang wei shi ma mai, qu tan bu zhi wei e er bian shou qing, dang zhi fei yi qie zhi ye.' fu ci, wen yu a nan: 'an ju yu you ji ri zai?' a nan yan: 'yu you qi ri zai.' fu ci, wen yu a nan: 'qi huan zhong he yi duo wu niao sheng?' a nan yan: 'zhong niao [kou*zheng] shi. shi sheng yi qi, qi mu ming zhong.' yi shi shi gu, dang zhi shi bao xiang ren, yi shi ji e zhi ren. suo yi ran zhe, sheng yi sang qi mu gu. you fu fei ci xiao,, fei gong yang, mu xia chao ye gong gei er fan juan qi, ru yu shen shan. yi shi wu en fen ren, fu wang wei na qu qu yi, jing bu xing fu ren zhi li, ling jiao tan mi shou da ku nao. shi gu dang zhi bu zhi en bu nian en. qu tan sha men, tu zhong wu zun bei, wu bai di zi ge cheng di yi. shi ji wu fa, di zi yi wu xiu xing zhi ye. nai zhi zhi shu qi ren tuo biao bi qiu yi cheng di yi, cong ming zhi hui she li fu yi ru qi zhong, ne dun pan te bi qiu yi ru qi zhong; nai zhi shao yu zhi ren ye shu tuo luo bi qiu ni yi ru qi zhong, she wei cheng zhong yin luan bu shan lian hua se nu yi ru qi zhong; nai zhi zhi xiao wu zhi jun ti xiao er yi ru qi zhong, nai zhi ji lao xu ba tuo luo nian bai er shi yi ru qi zhong; nai zhi hao zun zhu shi zhong yi ru qi zhong, ji xia jian wang she cheng zhong dan fen hui ren yi ru qi zhong. shi gu, dang zhi qu tan fa zhong, wei za jing gong ru zhong, jie wu zun bei, bu ke gong jing. pi ru da feng chui zhu shu ye, ju zai yi chu, qu tan fu fa yi fu ru shi. pi ru zhong niao sui zhu shi jian ren suo yi qi yi fu yin shi, qu tan tu zhong sui qu shi zhi. ru deng zhu ren, jin ri yun he yu qing qu tan?" zhong ren wen yi, pi ru da de bu ke kui dong. da zhong ke yang ru lai, sui wen liu shi zuo ru shi shuo, xin ru jin gang, wu you zeng jian, ke yang ru lai, ru ke xu yin.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0137b04] After one more seven-day period, the Tathāgata (如來 [ru lai]) descended from heaven (天 [tian]) to Jambudvipa (閻浮提 [yan fu ti]). Immeasurable hundreds of thousands of devas (諸天 [zhu tian]) followed the Tathāgata (如來 [ru lai]), emitting great light (大光明 [da guang ming]); by divine power (神力 [shen li]), they created hundreds of thousands of kinds of heavenly music (天伎樂 [tian ji le]). Even all devas (一切天 [yi qie tian]), all nāgas (龍 [long]), ghosts (鬼神 [gui shen]), gandharvas (乾闥婆 [gan ta po]), kinnaras (緊那羅 [jin na luo]), mahoragas (摩睺羅伽 [mo hou luo jia]), humans (人 [ren]), non-humans (非人 [fei ren]), and all great multitudes (一切大眾 [yi qie da zhong]) gathered, prostrating and making offerings (供養 [gong yang]). At that time, King Udayana (優填大王 [you tian da wang]), surrounded by a great multitude (大眾 [da zhong]), went far to welcome the Tathāgata (如來 [ru lai]), prostrated his head to his feet (頭面禮足 [tou mian li zu]), and stood aside.

[0137b04] què hòu yī qī, rú lái cóng tiān lái, xià zhì yán fú tí. wú liàng bǎi qiān zhū tiān suí cóng rú lái, fàng dà guāng míng； shén lì gǎn dòng, zuò tiān jì lè bǎi qiān wàn zhǒng. nǎi zhì yī qiè tiān, yī qiè lóng,, guǐ shén,, gān tà pó,, jǐn nà luó,, mó hóu luó jiā,, rén,, fēi rén děng, yī qiè dà zhòng jiē xī yún jí, lǐ bài gōng yǎng. ěr shí yōu tián dà wáng dà zhòng wéi rào, yuǎn yíng rú lái, tóu miàn lǐ zú, què zhù yī miàn.

[0137b04] que hou yi qi, ru lai cong tian lai, xia zhi yan fu ti. wu liang bai qian zhu tian sui cong ru lai, fang da guang ming; shen li gan dong, zuo tian ji le bai qian wan zhong. nai zhi yi qie tian, yi qie long,, gui shen,, gan ta po,, jin na luo,, mo hou luo jia,, ren,, fei ren deng, yi qie da zhong jie xi yun ji, li bai gong yang. er shi you tian da wang da zhong wei rao, yuan ying ru lai, tou mian li zu, que zhu yi mian.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0137b11] At that time, the disciples (徒眾 [tu zhong]) of the six teachers (六師 [liu shi]) gathered and further thought: "Our misfortune (衰禍 [shuai huo]) is approaching. Although we proclaimed this among the multitude, they did not believe it. Now we should go again among the devas (天 [tian]) and human multitude (人大眾 [ren da zhong]) and proclaim this, so that our purity (清白 [qing bai]) may be known." At that time, the six teachers (六師 [liu shi]) thought this, and together with their eight thousand disciples (徒眾 [tu zhong]), surrounded by them, went to the great multitude (大眾 [da zhong]), and having arrived, sat aside.

[0137b11] ěr shí liù shī tú zhòng jí jù, fù zuò shì niàn: “wǒ děng jīn zhě shuāi huò jiāng zhì. suī fù zhòng rén zhī zhōng chàng shuō cǐ yán ér bù xìn shòu. jīn dāng fù wǎng tiān rén dà zhòng zhī zhōng, xuān lìng rú shì, kě zhī qīng bái.” ěr shí liù shī zuò shì niàn yǐ, yǔ qí tú zhòng bā qiān rén jù, qián hòu wéi rào, wǎng yì dà zhòng, dào yǐ què zuò yī miàn.

[0137b11] er shi liu shi tu zhong ji ju, fu zuo shi nian: "wo deng jin zhe shuai huo jiang zhi. sui fu zhong ren zhi zhong chang shuo ci yan er bu xin shou. jin dang fu wang tian ren da zhong zhi zhong, xuan ling ru shi, ke zhi qing bai." er shi liu shi zuo shi nian yi, yu qi tu zhong ba qian ren ju, qian hou wei rao, wang yi da zhong, dao yi que zuo yi mian.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0137b16] At that time, there was also a gandharva (乾闥婆 [gan ta po]) son, named Tālaputra (闥婆摩羅 [ta po mo luo]), who played a seven-jeweled lute (七寶琴 [qi bao qin]). He went to the Tathāgata's (如來 [ru lai]) place, prostrated his head to his feet (頭面禮足 [tou mian li zu]), and stood aside. He played music (鼓樂 [gu le]) and sang (絃歌 [xian ge]), emitting a subtle sound (微妙音 [wei miao yin]) – its sound was harmonious and elegant, pleasing the hearts of the multitude (眾心 [zhong xin]). Śrāvakas (聲聞 [sheng wen]) and Pratyekabuddhas (辟支佛 [pi zhi fu]), without realizing it, moved their bodies and danced. Mount Sumeru (須彌山王 [xu mi shan wang]) rose and fell, swayed and tilted.

[0137b16] ěr shí fù yǒu yī gān tà pó zi, míng yuē tà pó mó luó, dàn qī bǎo qín, wǎng yì rú lái suǒ, tóu miàn lǐ zú, què zhù yī miàn, gǔ lè xián gē chū wēi miào yīn——qí yīn hé yǎ, yuè kě zhòng xīn. shēng wén pì zhī fú děng, bù jué dòng shēn qǐ wǔ, xū mí shān wáng yǒng méi dī áng.

[0137b16] er shi fu you yi gan ta po zi, ming yue ta po mo luo, dan qi bao qin, wang yi ru lai suo, tou mian li zu, que zhu yi mian, gu le xian ge chu wei miao yin--qi yin he ya, yue ke zhong xin. sheng wen pi zhi fu deng, bu jue dong shen qi wu, xu mi shan wang yong mei di ang.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0137b21] At that time, the Tathāgata (如來 [ru lai]) immediately entered the Samādhi of Marks (有相三昧 [you xiang san mei]). With the power of Samādhi (三昧力 [san mei li]), he caused the sound of the lute (琴聲 [qin sheng]) to be heard throughout the three thousand great thousand worlds (三千大千世界 [san qian da qian shi jie]) – its sound fully expounded suffering (苦 [ku]), emptiness (空 [kong]), impermanence (無常 [wu chang]), impurity (不淨 [bu jing]), and non-self (無我 [wu wo]). Sentient beings (眾生 [zhong sheng]) who were heedless heard this wonderful sound (妙音 [miao yin]) fully expounding that the Tathāgata (如來 [ru lai]) knows kindness and repays kindness (知恩報恩 [zhi en bao en]), and for immeasurable asaṃkhyeya kalpas (無量阿僧祇劫 [wu liang a seng qi jie]) he has practiced filial piety (孝養 [xiao yang]) towards his parents (父母 [fu mu]). All sentient beings (一切眾生 [yi qie zhong sheng]) followed the sound to Jambudvipa (閻浮提 [yan fu ti]), went to the Buddha's (佛 [fu]) place, prostrated their heads to his feet (頭面禮足 [tou mian li zu]), and sat aside.

[0137b21] ěr shí rú lái jí rù yǒu xiāng sān mèi, yǐ sān mèi lì lìng qí qín shēng yuǎn wén sān qiān dà qiān shì jiè——qí yīn jù zú yǎn shuō kǔ,, kōng,, wú cháng,, bù jìng,, wú wǒ. fàng yì zhòng shēng wén cǐ miào yīn jù zú yǎn shuō rú lái zhī ēn bào ēn, jiǔ yú wú liàng ā sēng qí jié xiào yǎng fù mǔ. yī qiè zhòng shēng jiē suí shēng zhì yán fú tí, wǎng dào fú suǒ, tóu miàn lǐ zú, què zuò yī miàn.

[0137b21] er shi ru lai ji ru you xiang san mei, yi san mei li ling qi qin sheng yuan wen san qian da qian shi jie--qi yin ju zu yan shuo ku,, kong,, wu chang,, bu jing,, wu wo. fang yi zhong sheng wen ci miao yin ju zu yan shuo ru lai zhi en bao en, jiu yu wu liang a seng qi jie xiao yang fu mu. yi qie zhong sheng jie sui sheng zhi yan fu ti, wang dao fu suo, tou mian li zu, que zuo yi mian.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0137b27] At that time, the great multitude (大眾 [da zhong]) gazed at the Tathāgata (如來 [ru lai]), their eyes not leaving him for a moment. The Tathāgata (如來 [ru lai]) was then silent in Samādhi (三昧宴默 [san mei yan mo]), and all the great multitude (一切大眾 [yi qie da zhong]) were also silent. In the great multitude (大眾 [da zhong]), a seven-jeweled stūpa (七寶塔 [qi bao ta]) emerged from the ground (從地踊出 [cong de yong chu]) and stood in the air (空中 [kong zhong]). Innumerable banners (幢幡 [chuang fan]) hung above it, and hundreds of thousands of precious bells (寶鈴 [bao ling]) rang by themselves without being struck. A gentle breeze blew, emitting subtle sounds (微妙音 [wei miao yin]).

[0137b27] ěr shí dà zhòng zhān yǎng rú lái, mù bù zàn shě. rú lái ěr shí sān mèi yàn mò, yī qiè dà zhòng yì jiē mò rán. yú dà zhòng zhōng, yǒu qī bǎo tǎ cóng de yǒng chū, zhù zài kōng zhōng, wú shù chuáng fān ér xuán qí shàng, bǎi qiān bǎo líng bù gǔ zì míng, wēi fēng chuī dòng, chū wēi miào yīn.

[0137b27] er shi da zhong zhan yang ru lai, mu bu zan she. ru lai er shi san mei yan mo, yi qie da zhong yi jie mo ran. yu da zhong zhong, you qi bao ta cong de yong chu, zhu zai kong zhong, wu shu chuang fan er xuan qi shang, bai qian bao ling bu gu zi ming, wei feng chui dong, chu wei miao yin.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0137c03] At that time, the great multitude (大眾 [da zhong]) saw this precious stūpa (寶塔 [bao ta]) emerging from the ground (從地踊出 [cong de yong chu]) and were filled with doubt (疑網 [yi wang]): "For what reason does this precious stūpa (寶塔 [bao ta]) emerge from the ground (從地踊出 [cong de yong chu])?" The assembly of śrāvakas (聲聞眾 [sheng wen zhong]) including Śāriputra (舍利弗 [she li fu]) exhausted their thoughts and calculations, but still did not know. The Bodhisattvas (菩薩摩訶薩 [pu sa mo he sa]) who had long resided in the Sahā world (娑婆世界 [suo po shi jie]), even Maitreya Bodhisattva (彌勒菩薩 [mi lei pu sa]), also did not know.

[0137c03] ěr shí dà zhòng jiàn cǐ bǎo tǎ cóng de yǒng chū, xīn shēng yí wǎng: “yǐ hé yīn yuán, yǒu cǐ bǎo tǎ cóng de yǒng chū?” zhū shēng wén zhòng shě lì fú děng, jǐn sī dù liàng, yì fù bù zhī. jiù zhù suō pó shì jiè pú sà mó hē sà, nǎi zhì mí lēi pú sà yì fù bù zhī.

[0137c03] er shi da zhong jian ci bao ta cong de yong chu, xin sheng yi wang: "yi he yin yuan, you ci bao ta cong de yong chu?" zhu sheng wen zhong she li fu deng, jin si du liang, yi fu bu zhi. jiu zhu suo po shi jie pu sa mo he sa, nai zhi mi lei pu sa yi fu bu zhi.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0137c07] At that time, the six teachers (六師 [liu shi]) thought: "For what other reason is there this precious stūpa (寶塔 [bao ta])? If someone comes to ask me, and I do not know. If I do not know, how can I still be called all-knowing (一切知見 [yi qie zhi jian])?" They further thought: "Why does Gautama (瞿曇 [qu tan]) not quickly expound this matter for the multitude (大眾 [da zhong])?"

[0137c07] ěr shí liù shī zuò shì niàn: “fù hé yīn yuán, yǒu cǐ bǎo tǎ? ruò yǒu rén lái wèn wǒ zhě, ér wǒ bù zhī. ruò bù zhī zhě, yún hé fù míng yī qiè zhī jiàn?” fù zuò shì niàn: “qú tán hé bù sù wèi dà zhòng fū yǎn sī shì?”

[0137c07] er shi liu shi zuo shi nian: "fu he yin yuan, you ci bao ta? ruo you ren lai wen wo zhe, er wo bu zhi. ruo bu zhi zhe, yun he fu ming yi qie zhi jian?" fu zuo shi nian: "qu tan he bu su wei da zhong fu yan si shi?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0137c11] At that time, the Tathāgata (如來 [ru lai]) emerged from Samādhi (三昧 [san mei]). Śakra Devānām Indra (釋提桓因 [shi ti huan yin]), the King of Trāyastriṃśa Heaven (忉利天王 [dao li tian wang]), immediately spread a heavenly robe (天衣 [tian yi]) on the lion seat (師子座 [shi zi zuo]). At that time, the Tathāgata (如來 [ru lai]) immediately ascended this seat, sat in the lotus posture (結加趺坐 [jie jia fu zuo]), like Mount Sumeru (須彌山王 [xu mi shan wang]) situated in the great ocean (大海 [da hai]).

[0137c11] ěr shí rú lái chū yú sān mèi. shì tí huán yīn,, dāo lì tiān wáng jí yǐ tiān yī fū shī zi zuò. ěr shí rú lái jí shēng cǐ zuò, jié jiā fū zuò, rú xū mí shān wáng chù yú dà hǎi.

[0137c11] er shi ru lai chu yu san mei. shi ti huan yin,, dao li tian wang ji yi tian yi fu shi zi zuo. er shi ru lai ji sheng ci zuo, jie jia fu zuo, ru xu mi shan wang chu yu da hai.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0137c14] At that time, Maitreya Bodhisattva (彌勒菩薩 [mi lei pu sa]) observed the minds of the multitude (眾心 [zhong xin]), all of whom had doubts, and he himself had not yet understood. He immediately rose from his seat, went before the Buddha (佛 [fu]), prostrated his head to his feet (頭面禮足 [tou mian li zu]), joined his palms (合掌 [he zhang]) towards the Buddha (佛 [fu]), and said: "World-Honored One (世尊 [shi zun])! For what reason does this precious stūpa (寶塔 [bao ta]) emerge from the ground (從地踊出 [cong de yong chu])?"

[0137c14] ěr shí mí lēi pú sà guān chá zhòng xīn, xián jiē yǒu yí, zì yì wèi le. jí cóng zuò qǐ, wǎng dào fú qián, tóu miàn lǐ zú, hé zhǎng xiàng fú, ér zuò shì yán: “shì zūn! yǐ hé yīn yuán yǒu cǐ bǎo tǎ cóng de yǒng chū?”

[0137c14] er shi mi lei pu sa guan cha zhong xin, xian jie you yi, zi yi wei le. ji cong zuo qi, wang dao fu qian, tou mian li zu, he zhang xiang fu, er zuo shi yan: "shi zun! yi he yin yuan you ci bao ta cong de yong chu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0137c18] The Buddha (佛 [fu]) told Maitreya Bodhisattva (彌勒菩薩 [mi lei pu sa]): "In the immeasurable asaṃkhyeya kalpas (不可思議阿僧祇劫 [bu ke si yi a seng qi jie]) of the past, a Buddha (佛 [fu]) appeared in the world, named Vipaśyin Tathāgata (毗婆尸如來 [pi po shi ru lai]), Arhat (應供 [ying gong]), Samyaksaṃbuddha (正遍知 [zheng bian zhi]), Vidyācaraṇasaṃpanna (明行足 [ming xing zu]), Sugata (善逝 [shan shi]), Lokavid (世間解 [shi jian jie]), Anuttara (無上士 [wu shang shi]), Puruṣadamyasārathi (調御丈夫 [diao yu zhang fu]), Śāstā Devamanuṣyāṇām (天人師 [tian ren shi]), Buddha (佛 [fu]), Bhagavat (世尊 [shi zun]), who appeared in the world (出現於世 [chu xian yu shi]) and taught and transformed immeasurable hundreds of thousands of millions of asaṃkhyeya sentient beings (無量百千萬億阿僧祇眾生 [wu liang bai qian wan yi a seng qi zhong sheng]), all of whom were made firm in Anuttarā Samyaksaṃbodhi (阿耨多羅三藐三菩提 [a nou duo luo san miao san pu ti]). After that Buddha's (佛 [fu]) parinirvāṇa (滅後 [mie hou]), in the period of the semblance dharma (像法中 [xiang fa zhong]), there was a country (國 [guo]) named Vārāṇasī (波羅奈 [bo luo nai]). The great king (大王 [da wang]) of Vārāṇasī (波羅奈 [bo luo nai]) was intelligent and benevolent (聰叡仁賢 [cong rui ren xian]), always ruling the country (治國 [zhi guo]) with the righteous Dharma (正法 [zheng fa]), not wronging the people (人民 [ren min]). The king (王 [wang]) ruled sixty small countries (六十小國 [liu shi xiao guo]) and eight hundred villages (八百聚落 [ba bai ju luo]). The king (王 [wang]) had no son (無子 [wu zi]). The king (王 [wang]) himself made offerings (供養 [gong yang]) and served the mountain gods (山神 [shan shen]), tree gods (樹神 [shu shen]), and all deities (一切神祇 [yi qie shen qi]) for twelve years (十二年 [shi er nian]) without slackening or ceasing, seeking a son (有子 [you zi]). The first queen (第一夫人 [di yi fu ren]) then became pregnant (有娠 [you shen]), and after ten months (十月 [shi yue]) fully passed, she gave birth to a son (男兒 [nan er]). The son (子 [zi]) was handsome and possessed all human characteristics (人相具足 [ren xiang ju zu]). After his birth, the king (王 [wang]) summoned all his ministers (諸大臣 [zhu da chen]) and the kings of the small countries (諸小國王 [zhu xiao guo wang]) to divine his fortune (占相吉凶 [zhan xiang ji xiong]), and immediately gave him a name. Because the prince (太子 [tai zi]) was inherently good and did not anger, he was named Kṣānti (忍辱 [ren ru]). Prince Kṣānti (忍辱太子 [ren ru tai zi]), as he grew older, loved to practice generosity (布施 [bu shi]), was intelligent and compassionate (聰明慈仁 [cong ming ci ren]), and had a compassionate heart (慈心 [ci xin]) towards all sentient beings (諸眾生 [zhu zhong sheng]). At that time, the great king (大王 [da wang]) had six ministers (六大臣 [liu da chen]) whose natures were violent and evil (暴惡 [bao e]), cunning (姧詭 [jian gui]), flattering (佞諂 [ning chan]), and lawless (枉橫無道 [wang heng wu dao]), and the people (人民 [ren min]) were weary of them. At that time, the six ministers (六大臣 [liu da chen]) knew that their conduct was deviant, and they always harbored jealousy (嫉妬 [ji du]) and hated the prince (太子 [tai zi]).

[0137c18] fú gào mí lēi pú sà: “nǎi wǎng guò qù bù kě sī yì ā sēng qí jié yǒu fú chū shì, hào pí pó shī rú lái,, yīng gōng,, zhèng biàn zhī,, míng xíng zú,, shàn shì,, shì jiān jiě,, wú shàng shì,, diào yù zhàng fū,, tiān rén shī,, fú,, shì zūn, chū xiàn yú shì, jiào huà wú liàng bǎi qiān wàn yì ā sēng qí zhòng shēng, jiē lìng jiān gù ā nòu duō luó sān miǎo sān pú tí. qí fú miè hòu, yú xiàng fǎ zhōng, yǒu guó míng bō luó nài. qí bō luó nài dà wáng cōng ruì rén xián, cháng yǐ zhèng fǎ zhì guó, bù wǎng rén mín. wáng zhǔ liù shí xiǎo guó,, bā bǎi jù luò. wáng le wú zi. wáng zì gōng yǎng fèng shì shān shén,, shù shén,, yī qiè shén qí, jīng shí èr nián bù xiè bù xī, qiú suǒ yǒu zi. dì yī fū rén biàn jué yǒu shēn, shí yuè zú mǎn shēng yī nán ér. qí zi duān zhèng, rén xiāng jù zú. shēng yǐ zhào zhū dà chén,, zhū xiǎo guó wáng, zhàn xiāng jí xiōng, jí wèi lì zì. yǐ qí tài zi xìng shàn bù chēn, míng yuē rěn rǔ. rěn rǔ tài zi qí nián zhǎng dà, hǎo xǐ bù shī, cōng míng cí rén, yú zhū zhòng shēng děng shēng cí xīn. ěr shí dà wáng yǒu liù dà chén, qí xìng bào è, jiān guǐ nìng chǎn, wǎng héng wú dào, rén mín yàn huàn. shí liù dà chén zì zhī yú xíng yǒu wéi, cháng huái jí dù, zēng è tài zi.

[0137c18] fu gao mi lei pu sa: "nai wang guo qu bu ke si yi a seng qi jie you fu chu shi, hao pi po shi ru lai,, ying gong,, zheng bian zhi,, ming xing zu,, shan shi,, shi jian jie,, wu shang shi,, diao yu zhang fu,, tian ren shi,, fu,, shi zun, chu xian yu shi, jiao hua wu liang bai qian wan yi a seng qi zhong sheng, jie ling jian gu a nou duo luo san miao san pu ti. qi fu mie hou, yu xiang fa zhong, you guo ming bo luo nai. qi bo luo nai da wang cong rui ren xian, chang yi zheng fa zhi guo, bu wang ren min. wang zhu liu shi xiao guo,, ba bai ju luo. wang le wu zi. wang zi gong yang feng shi shan shen,, shu shen,, yi qie shen qi, jing shi er nian bu xie bu xi, qiu suo you zi. di yi fu ren bian jue you shen, shi yue zu man sheng yi nan er. qi zi duan zheng, ren xiang ju zu. sheng yi zhao zhu da chen,, zhu xiao guo wang, zhan xiang ji xiong, ji wei li zi. yi qi tai zi xing shan bu chen, ming yue ren ru. ren ru tai zi qi nian zhang da, hao xi bu shi, cong ming ci ren, yu zhu zhong sheng deng sheng ci xin. er shi da wang you liu da chen, qi xing bao e, jian gui ning chan, wang heng wu dao, ren min yan huan. shi liu da chen zi zhi yu xing you wei, chang huai ji du, zeng e tai zi.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0138a06] "At that time, the great king (大王 [da wang]) was afflicted with a serious illness (重病 [zhong bing]), suffering (苦惱 [ku nao]) and emaciated (顦顇 [qiao cui]), his life hanging by a thread (命在旦夕 [ming zai dan xi]). Prince Kṣānti (忍辱太子 [ren ru tai zi]) went and told the ministers (諸臣 [zhu chen]): 'My father (父王 [fu wang]) is critically ill, what should we do now?' The ministers (諸臣 [zhu chen]) heard this and were filled with anger (瞋恚 [chen hui]), and replied to the prince (太子 [tai zi]): 'The king's (王 [wang]) life will not last long. Why? Because the miraculous medicine (妙藥 [miao yao]) cannot be obtained, therefore you should know his life will not last long.' The prince (太子 [tai zi]) heard this and was filled with sorrow (苦惱 [ku nao]), fainted (悶絕 [men jue]) and fell to the ground (躃地 [bi de]).

[0138a06] “ěr shí dà wáng shēn yīng zhòng bìng, kǔ nǎo qiáo cuì, mìng zài dàn xī. rěn rǔ tài zi wǎng gào zhū chén: ‘fù wáng kùn dǔ, jīn dāng nài hé?’ zhū chén wén yǐ, xīn shēng chēn huì, bào tài zi yán: ‘wáng mìng bù jiǔ. hé yǐ gù? yù qiú miào yào, bù kě dé gù, shì yǐ dāng zhī mìng qù bù yuǎn.’ tài zi wén yǐ, xīn shēng kǔ nǎo, mèn jué bì de.

[0138a06] "er shi da wang shen ying zhong bing, ku nao qiao cui, ming zai dan xi. ren ru tai zi wang gao zhu chen: 'fu wang kun du, jin dang nai he?' zhu chen wen yi, xin sheng chen hui, bao tai zi yan: 'wang ming bu jiu. he yi gu? yu qiu miao yao, bu ke de gu, shi yi dang zhi ming qu bu yuan.' tai zi wen yi, xin sheng ku nao, men jue bi de.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0138a11] "At that time, the six ministers (六大臣 [liu da chen]) immediately entered a quiet room (靜室 [jing shi]) and conspired together, saying: 'If Prince Kṣānti (忍辱太子 [ren ru tai zi]) is not removed, we will never be at peace (安隱 [an yin]).' Having thought this, the first minister (第一大臣 [di yi da chen]) said: 'There is nothing by which Prince Kṣānti (忍辱太子 [ren ru tai zi]) can be removed.' Another minister (一臣 [yi chen]) said: 'I have a way to remove him.' He immediately went to the prince (太子 [tai zi]) and said: 'Your servant (臣 [chen]) was just outside, searching for medicinal herbs (藥草 [yao cao]) in the sixty small countries (六十小國 [liu shi xiao guo]) and eight hundred villages (八百聚落 [ba bai ju luo]), but could not find any.' The prince (太子 [tai zi]) asked: 'What kind of medicinal herb (藥草 [yao cao]) are you looking for?' The minister (大臣 [da chen]) replied: 'Prince (太子 [tai zi]), you should know that the medicinal herb (藥草 [yao cao]) we are looking for is precisely the eyes (眼睛 [yan jing]) and marrow (人髓 [ren sui]) of a person who has never been angry from birth to death. If this medicine (藥 [yao]) is obtained, the king's (王 [wang]) life can be saved; if not, his life will not last long. There is no such person (此人 [ci ren]) in any country (諸國土 [zhu guo tu]).' The prince (太子 [tai zi]) heard this and was filled with sorrow (憂惱 [you nao]). He immediately replied to the minister (大臣 [da chen]): 'My body (我身 [wo shen]) now seems to be that person (其人 [qi ren]). Why? Because since my birth, I have never been angry.' The minister (大臣 [da chen]) said: 'Prince (太子 [tai zi]), if you are that person (其人 [qi ren]), this matter is also difficult. Why? Nothing in the world (天下 [tian xia]) is more important than one's own body (己身 [ji shen]).' The prince (太子 [tai zi]) said: 'It is not as the ministers (諸臣 [zhu chen]) say. As long as my father's (父王 [fu wang]) illness can be reduced, even if I abandon hundreds of thousands of bodies (百千身 [bai qian shen]), it is not difficult, let alone my impure body (穢身 [hui shen]) today?' The minister (大臣 [da chen]) replied: 'Such a matter depends on the prince's (太子 [tai zi]) will.'

[0138a11] “shí liù dà chén jí rù jìng shì, gòng móu yì yán: ‘rěn rǔ tài zi bù chú qù zhě, wǒ děng zhōng bù dé ān yǐn yě.’ zuò shì niàn yǐ, dì yī dà chén yán: ‘rěn rǔ tài zi wú shì kě chú.’ yī chén fù yán: ‘wǒ yǒu fāng biàn néng chú qù zhī.’ jí wǎng tài zi suǒ, bào tài zi yán: ‘chén xiàng zài wài, yú liù shí xiǎo guó bā bǎi jù luò zhōng qiú mì yào cǎo, le bù néng dé.’ tài zi wèn yán: ‘suǒ qiú yào cǎo wèi shì hé wù?’ dà chén bào yán: ‘tài zi dāng zhī, qiú yào cǎo zhě, zhèng shì cóng shēng zhì zhōng bù chēn rén yǎn jīng jí qí rén suǐ. ruò dé cǐ yào, dé quán wáng mìng； ruò bù dé zhě, mìng zài bù jiǔ. yú zhū guó tǔ wú yǒu cǐ rén.’ tài zi wén yǐ, xīn shēng yōu nǎo, jí bào dà chén: ‘jīn wǒ shēn zhě shì shì qí rén. hé yǐ gù? wǒ cóng shēng yǐ lái wèi céng yǒu chēn.’ dà chén yán: ‘tài zi ruò shì qí rén zhě, cǐ shì yì nán. hé yǐ gù? tiān xià suǒ zhòng mò ruò jǐ shēn.’ tài zi yán: ‘bù rú zhū chén suǒ yán yě. dàn shǐ fù wáng bìng dé sǔn zhě, jiǎ shǐ shě bǎi qiān shēn, yì bù wèi nán, kuàng wǒ jīn rì cǐ huì shēn yě?’ dà chén bào yán: ‘rú cǐ zhī shì, suí tài zi yì.’

[0138a11] "shi liu da chen ji ru jing shi, gong mou yi yan: 'ren ru tai zi bu chu qu zhe, wo deng zhong bu de an yin ye.' zuo shi nian yi, di yi da chen yan: 'ren ru tai zi wu shi ke chu.' yi chen fu yan: 'wo you fang bian neng chu qu zhi.' ji wang tai zi suo, bao tai zi yan: 'chen xiang zai wai, yu liu shi xiao guo ba bai ju luo zhong qiu mi yao cao, le bu neng de.' tai zi wen yan: 'suo qiu yao cao wei shi he wu?' da chen bao yan: 'tai zi dang zhi, qiu yao cao zhe, zheng shi cong sheng zhi zhong bu chen ren yan jing ji qi ren sui. ruo de ci yao, de quan wang ming; ruo bu de zhe, ming zai bu jiu. yu zhu guo tu wu you ci ren.' tai zi wen yi, xin sheng you nao, ji bao da chen: 'jin wo shen zhe shi shi qi ren. he yi gu? wo cong sheng yi lai wei ceng you chen.' da chen yan: 'tai zi ruo shi qi ren zhe, ci shi yi nan. he yi gu? tian xia suo zhong mo ruo ji shen.' tai zi yan: 'bu ru zhu chen suo yan ye. dan shi fu wang bing de sun zhe, jia shi she bai qian shen, yi bu wei nan, kuang wo jin ri ci hui shen ye?' da chen bao yan: 'ru ci zhi shi, sui tai zi yi.'

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0138a27] "At that time, Prince Kṣānti (忍辱太子 [ren ru tai zi]) was filled with joy (歡喜 [huan xi]) and thought: 'If this medicine (藥 [yao]) can cure my father's (父王 [fu wang]) illness, I should quickly prepare this matter.' Prince Kṣānti (忍辱太子 [ren ru tai zi]) immediately entered the palace (宮中 [gong zhong]), went to his mother's (母 [mu]) place, prostrated his head to her feet (頭面禮足 [tou mian li zu]), joined his palms (合掌 [he zhang]) towards his mother (母 [mu]), and said: 'This body (此身 [ci shen]) now wishes to be a medicine (治病藥 [zhi bing yao]) for my father (父王 [fu wang]) to cure his illness. I fear that my life (身命 [shen ming]) will not be preserved, and therefore I bid farewell to my mother (母 [mu]). I wish my mother (母 [mu]) not to grieve (憂苦 [you ku]) or long for her son (其子 [qi zi]).' His mother (母 [mu]) heard these words and fainted (悶絕 [men jue]), losing her sense of direction (忘失四方 [wang shi si fang]), like a person choking, unable to swallow, unable to encourage, and unable to spit out, unable to stop. She immediately went forward and embraced her prince (太子 [tai zi]), fainted (悶絕 [men jue]), and cold water (冷水 [leng shui]) was sprinkled on her face. After a long time, she revived. At that time, the prince (太子 [tai zi]) said to his mother (母 [mu]): 'My father's (父王 [fu wang]) life (身命 [shen ming]) is but for a moment (須臾之間 [xu yu zhi jian]), and cannot be sustained for long. It is fitting to quickly prepare it so that the king (王 [wang]) may take it.' At that time, the prince (太子 [tai zi]) immediately called the ministers (大臣 [da chen]) and the kings of the small countries (諸小國王 [zhu xiao guo wang]), and in the great multitude (大眾 [da zhong]), immediately proclaimed: 'My body (我身 [wo shen]) now bids farewell to the great multitude (大眾 [da zhong]).' At that time, the minister (大臣 [da chen]) immediately called the caṇḍāla (旃陀羅 [zhan tuo luo]) to cut the bones (斷骨 [duan gu]) and extract the marrow (出髓 [chu sui]), and gouge out both his eyes (剜其兩目 [wan qi liang mu]).

[0138a27] “ěr shí rěn rǔ tài zi xīn shēng huān xǐ, ér zuò shì niàn: ‘ruò shǐ cǐ yào néng chú fù wáng bìng zhě, yí yīng sù bàn cǐ shì.’ rěn rǔ tài zi jí rù gōng zhōng, dào qí mǔ suǒ, tóu miàn lǐ zú, hé zhǎng xiàng mǔ, ér zuò shì yán: ‘jīn zhě cǐ shēn, yù wèi fù wáng zuò zhì bìng yào. kǒng qí shēn mìng bù dé cún lì, shì gù yǔ mǔ gòng bié. yuàn mǔ mò yōu kǔ, liàn mù qí zi.’ qí mǔ wén shì yǔ yǐ, xīn shēng mèn jué, wàng shī sì fāng, pì rú rén yē, yòu bù dé yàn, bù néng quàn jìn, yòu bù dé tǔ, bù néng quàn zhǐ. jí qián bào qí tài zi, mèn jué, yǐ lěng shuǐ sǎ miàn, liáng jiǔ nǎi sū. ěr shí tài zi bái qí mǔ yán: ‘fù wáng shēn mìng, xū yú zhī jiān, bù dé jiǔ tíng. yí shí sù bàn, lìng wáng fú zhī.’ ěr shí tài zi jí hū dà chén,, zhū xiǎo guó wáng, yú dà zhòng zhōng, jí xuān cǐ yán: ‘wǒ shēn jīn zhě yǔ dà zhòng bié.’ ěr shí dà chén jí hū zhān tuó luó, duàn gǔ chū suǐ, wān qí liǎng mù.

[0138a27] "er shi ren ru tai zi xin sheng huan xi, er zuo shi nian: 'ruo shi ci yao neng chu fu wang bing zhe, yi ying su ban ci shi.' ren ru tai zi ji ru gong zhong, dao qi mu suo, tou mian li zu, he zhang xiang mu, er zuo shi yan: 'jin zhe ci shen, yu wei fu wang zuo zhi bing yao. kong qi shen ming bu de cun li, shi gu yu mu gong bie. yuan mu mo you ku, lian mu qi zi.' qi mu wen shi yu yi, xin sheng men jue, wang shi si fang, pi ru ren ye, you bu de yan, bu neng quan jin, you bu de tu, bu neng quan zhi. ji qian bao qi tai zi, men jue, yi leng shui sa mian, liang jiu nai su. er shi tai zi bai qi mu yan: 'fu wang shen ming, xu yu zhi jian, bu de jiu ting. yi shi su ban, ling wang fu zhi.' er shi tai zi ji hu da chen,, zhu xiao guo wang, yu da zhong zhong, ji xuan ci yan: 'wo shen jin zhe yu da zhong bie.' er shi da chen ji hu zhan tuo luo, duan gu chu sui, wan qi liang mu.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0138b11] "At that time, the minister (大臣 [da chen]) immediately pounded this medicine (藥 [yao]) and presented it to the great king (大王 [da wang]). The king (王 [wang]) immediately took it, and his illness was cured. After his illness was cured, he asked the ministers (諸大臣 [zhu da chen]): 'From where did you obtain this miraculous medicine (妙藥 [miao yao]) that removed my suffering (患苦 [huan ku]) and saved my life (全身命 [quan shen ming])?' The ministers (大臣 [da chen]) told the king (王 [wang]): 'This medicine (藥 [yao]) was prepared by Prince Kṣānti (忍辱太子 [ren ru tai zi]). It was not something that could be prepared by the ministers' (諸臣 [zhu chen]) power.' The king (王 [wang]) heard these words, his heart trembled and his hair stood on end. He softly asked the ministers (諸臣 [zhu chen]): 'Where is Prince Kṣānti (忍辱太子 [ren ru tai zi]) now?' The ministers (大臣 [da chen]) replied: 'The prince (太子 [tai zi]) is now outside, his body (身體 [shen ti]) is injured, and his life (命 [ming]) will not last long.' The king (王 [wang]) heard these words and cried loudly: 'Alas! Alas!' He threw himself to the ground (自投於地 [zi tou yu de]), his body (身 [shen]) covered in dust (塵土 [chen tu]): 'As I am now, I am truly heartless (無情 [wu qing]). How could I have taken this son's (子 [zi]) medicine (藥 [yao])?' He went to his son's (子 [zi]) place, but his life (命 [ming]) had already ended. The king (王 [wang]) and the queen (夫人 [fu ren]) and all the ministers (臣民 [chen min]) and the immeasurable multitude (無量大眾 [wu liang da zhong]) surrounded him. His mother (母 [mu]) was distressed and threw herself onto the corpse (死尸 [si shi]): 'Because of my past evil deeds (過惡 [guo e]), my son's (子 [zi]) body (身 [shen]) has suffered this pain (苦 [ku]). Why does my body (身 [shen]) not shatter into dust (碎末如塵 [sui mo ru chen]), but instead causes my son (子 [zi]) to lose his life (身命 [shen ming])?' At that time, the father king (父王 [fu wang]) and all the small kings (諸小王 [zhu xiao wang]) immediately piled up ox-head candana (牛頭栴檀香木 [niu tou zhan tan xiang mu]) to cremate the prince's (太子 [tai zi]) bones (身骨 [shen gu]), and then erected a seven-jeweled stūpa (七寶塔 [qi bao ta]) for offerings (供養 [gong yang])."

[0138b11] “ěr shí dà chén jí dǎo cǐ yào, fèng shàng dà wáng. wáng jí fú zhī, bìng dé chú chà. bìng jì chà yǐ, wèn zhū dà chén: ‘rǔ děng yú hé dé cǐ miào yào, chú wǒ huàn kǔ, dé quán shēn mìng?’ dà chén bái wáng: ‘jīn cǐ yào zhě, rěn rǔ tài zi zhī suǒ bàn ěr. fēi zhū chén lì suǒ kān bàn yě.’ wáng wén shì yǔ, xīn jīng máo shù, wēi shēng wèn zhū chén yán: ‘rěn rǔ tài zi jīn zài hé suǒ?’ dà chén dá yán: ‘tài zi jīn zhě zài wài, shēn tǐ shāng sǔn, mìng bù yún yuǎn.’ wáng wén shì yǔ, jǔ shēng dà kū: ‘guài zāi! guài zāi! ’ zì tóu yú de, chén tǔ bèn shēn: ‘rú wǒ jīn zhě, shí zì wú qíng. yún hé nǎi néng fú cǐ zi yào?’ wǎng dào zi suǒ, qí mìng yǐ zhōng. wáng jí fū rén jí zhū chén mín, wú liàng dà zhòng qián hòu wéi rào. qí mǔ ào nǎo, tóu shēn sǐ shī: ‘yǐ wǒ sù shì yǒu zhū guò è, jīn lìng zi shēn shòu shì kǔ yě. jīn wǒ shēn zhě, hé bù suì mò rú chén, nǎi lìng wǒ zi sàng shī shēn mìng.’ ěr shí fù wáng jí zhū xiǎo wáng jí yǐ niú tóu zhān tán xiāng mù, jī yǐ chéng [niàn/jī], dū wéi tài zi suǒ yǒu shēn gǔ, fù yǐ qī bǎo qǐ tǎ gōng yǎng.”

[0138b11] "er shi da chen ji dao ci yao, feng shang da wang. wang ji fu zhi, bing de chu cha. bing ji cha yi, wen zhu da chen: 'ru deng yu he de ci miao yao, chu wo huan ku, de quan shen ming?' da chen bai wang: 'jin ci yao zhe, ren ru tai zi zhi suo ban er. fei zhu chen li suo kan ban ye.' wang wen shi yu, xin jing mao shu, wei sheng wen zhu chen yan: 'ren ru tai zi jin zai he suo?' da chen da yan: 'tai zi jin zhe zai wai, shen ti shang sun, ming bu yun yuan.' wang wen shi yu, ju sheng da ku: 'guai zai! guai zai! ' zi tou yu de, chen tu ben shen: 'ru wo jin zhe, shi zi wu qing. yun he nai neng fu ci zi yao?' wang dao zi suo, qi ming yi zhong. wang ji fu ren ji zhu chen min, wu liang da zhong qian hou wei rao. qi mu ao nao, tou shen si shi: 'yi wo su shi you zhu guo e, jin ling zi shen shou shi ku ye. jin wo shen zhe, he bu sui mo ru chen, nai ling wo zi sang shi shen ming.' er shi fu wang ji zhu xiao wang ji yi niu tou zhan tan xiang mu, ji yi cheng [nian/ji], du wei tai zi suo you shen gu, fu yi qi bao qi ta gong yang."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0138b26] At that time, the World-Honored One (世尊 [shi zun]) told Maitreya Bodhisattva (彌勒菩薩 [mi lei pu sa]) and all good men (善男子 [shan nan zi]) and the great multitude (大眾 [da zhong]): "You should know that the great king (大王 [da wang]) of Vārāṇasī (波羅奈 [bo luo nai]) at that time is now my father, King Śuddhodana (悅頭檀 [yue tou tan]); the mother (母 [mu]) at that time is now my mother, Lady Māyā (摩耶 [mo ye]); Prince Kṣānti (忍辱太子 [ren ru tai zi]) is my present body (我身 [wo shen]). Bodhisattvas (菩薩 [pu sa]) for immeasurable asaṃkhyeya kalpas (無量阿僧祇劫 [wu liang a seng qi jie]) practiced filial piety (孝養 [xiao yang]) towards their parents (父母 [fu mu]), providing clothes (衣被 [yi bei]), food (飲食 [yin shi]), houses (房舍 [fang she]), bedding (臥具 [wo ju]), and even their own flesh (身肉 [shen rou]) and marrow (骨髓 [gu sui]). Such were their deeds. By this cause (因緣 [yin yuan]), they attained Buddhahood (成佛 [cheng fu]). This precious stūpa (寶塔 [bao ta]) that now emerges from the ground (從地踊出 [cong de yong chu]) is where I abandoned my bones (骨髓 [gu sui]) and life (身命 [shen ming]) for my parents (父母 [fu mu]), and a stūpa (塔 [ta]) was erected there for offerings (供養 [gong yang]). Now that I have attained Buddhahood (成佛 [cheng fu]), it appears before you."

[0138b26] ěr shí shì zūn gào mí lēi pú sà shàn nán zi děng dà zhòng: “dāng zhī ěr shí bō luó nài dà wáng zhě, jīn xiàn wǒ fù yuè tóu tán shì； ěr shí mǔ zhě, jīn xiàn wǒ mǔ mó yé shì； rěn rǔ tài zi zhě, jīn wǒ shēn shì. pú sà yú wú liàng ā sēng qí jié xiào yǎng fù mǔ, yī bèi,, yǐn shí,, fáng shě,, wò jù, nǎi zhì shēn ròu gǔ suǐ, qí shì rú shì, yǐ cǐ yīn yuán zì zhì chéng fú. jīn cǐ bǎo tǎ cóng de yǒng chū zhě, jí shì wǒ wèi qí fù mǔ shě cǐ gǔ suǐ jí qí shēn mìng, jí yú cǐ chù qǐ tǎ gōng yǎng. wǒ jīn chéng fú, jí yǒng xiàn qí qián.”

[0138b26] er shi shi zun gao mi lei pu sa shan nan zi deng da zhong: "dang zhi er shi bo luo nai da wang zhe, jin xian wo fu yue tou tan shi; er shi mu zhe, jin xian wo mu mo ye shi; ren ru tai zi zhe, jin wo shen shi. pu sa yu wu liang a seng qi jie xiao yang fu mu, yi bei,, yin shi,, fang she,, wo ju, nai zhi shen rou gu sui, qi shi ru shi, yi ci yin yuan zi zhi cheng fu. jin ci bao ta cong de yong chu zhe, ji shi wo wei qi fu mu she ci gu sui ji qi shen ming, ji yu ci chu qi ta gong yang. wo jin cheng fu, ji yong xian qi qian."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0138c05] At that time, in the great multitude (大眾 [da zhong]), immeasurable humans (人 [ren]), devas (天 [tian]), nāgas (龍 [long]), and ghosts (鬼神 [gui shen]) heard these words, and sorrow (悲 [bei]) and joy (喜 [xi]) intertwined, tears filling their eyes. With one voice, they praised the Tathāgata's (如來 [ru lai]) hundreds of thousands of merits (百千功德 [bai qian gong de]), and immediately gave rise to the mind of Anuttarā Samyaksaṃbodhi (阿耨多羅三藐三菩提心 [a nou duo luo san miao san pu ti xin]); furthermore, immeasurable hundreds of thousands of sentient beings (百千眾生 [bai qian zhong sheng]) gave rise to the mind of śrāvakas (聲聞 [sheng wen]) and Pratyekabuddhas (辟支佛 [pi zhi fu]); furthermore, immeasurable people (無量人 [wu liang ren]) attained the fruit of Śrotāpanna (須陀洹果 [xu tuo huan guo]) and even the path of Arhat (阿羅漢道 [a luo han dao]); furthermore, immeasurable hundreds of thousands of millions of Bodhisattvas (菩薩摩訶薩 [pu sa mo he sa]) will soon attain Anuttarā Samyaksaṃbodhi (阿耨多羅三藐三菩提 [a nou duo luo san miao san pu ti]). Therefore, you should know that the Tathāgata (如來 [ru lai]) truly practices filial piety (孝養父母 [xiao yang fu mu]) now.

[0138c05] ěr shí dà zhòng zhōng wú liàng rén,, tiān,, zhū lóng,, guǐ shén, wén shì yǔ yǐ, bēi xǐ jiāo jí, lèi xià mǎn mù, yì kǒu tóng yīn zàn tàn rú lái bǎi qiān gōng dé, xún shí fā yú ā nòu duō luó sān miǎo sān pú tí xīn； fù yǒu wú liàng bǎi qiān zhòng shēng fā shēng wén,, pì zhī fú xīn； fù yǒu wú liàng rén dé xū tuó huán guǒ nǎi zhì ā luó hàn dào； fù yǒu wú liàng bǎi qiān wàn yì pú sà mó hē sà, bù jiǔ dāng dé ā nòu duō luó sān miǎo sān pú tí. shì gù, dāng zhī rú lái jīn zhě zhēn shì xiào yǎng fù mǔ.

[0138c05] er shi da zhong zhong wu liang ren,, tian,, zhu long,, gui shen, wen shi yu yi, bei xi jiao ji, lei xia man mu, yi kou tong yin zan tan ru lai bai qian gong de, xun shi fa yu a nou duo luo san miao san pu ti xin; fu you wu liang bai qian zhong sheng fa sheng wen,, pi zhi fu xin; fu you wu liang ren de xu tuo huan guo nai zhi a luo han dao; fu you wu liang bai qian wan yi pu sa mo he sa, bu jiu dang de a nou duo luo san miao san pu ti. shi gu, dang zhi ru lai jin zhe zhen shi xiao yang fu mu.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0138c13] Furthermore, Bodhisattvas (菩薩 [pu sa]) originally know the virtue of a mother (母人之德 [mu ren zhi de]), and because of their original vow (本願 [ben yuan]) like this, they are born into the body of the Tathāgata (如來身 [ru lai shen]). Because they are born as the Tathāgata (如來 [ru lai]), fulfilling their original vow (本願 [ben yuan]), they cannot bear his reverence (禮 [li]), and thus they are about to pass away. At that time, the great multitude (大眾 [da zhong]) with one voice praised Māyā (摩耶 [mo ye]): "Excellent, Māyā (摩耶 [mo ye])! To give birth to the Tathāgata (如來 [ru lai]), there is none equal in the world of devas (天人世間 [tian ren shi jian])."

[0138c13] fù cì, pú sà běn zhī mǔ rén zhī dé, yǐ qí běn yuàn rú shì, shēng rú lái shēn. yǐ shēng rú lái, mǎn běn yuàn gù, bù kān shòu qí lǐ gù, yīn qí jiāng zhōng. ěr shí dà zhòng yì kǒu tóng yīn zàn tàn mó yé: “shàn zāi mó yé! dé shēng rú lái, tiān rén shì jiān wú yǔ děng zhě.”

[0138c13] fu ci, pu sa ben zhi mu ren zhi de, yi qi ben yuan ru shi, sheng ru lai shen. yi sheng ru lai, man ben yuan gu, bu kan shou qi li gu, yin qi jiang zhong. er shi da zhong yi kou tong yin zan tan mo ye: "shan zai mo ye! de sheng ru lai, tian ren shi jian wu yu deng zhe."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0138c18] At that time, Tālaputra (闥婆摩羅 [ta po mo luo]) immediately rose from his seat, bared his right shoulder (偏袒右肩 [pian tan you jian]), knelt (胡跪 [hu gui]) with joined palms (合掌 [he zhang]), and said to the Buddha (佛 [fu]): "World-Honored One (世尊 [shi zun])! What merits (功德 [gong de]) did Lady Māyā (摩耶夫人 [mo ye fu ren]) cultivate? For what reason (因緣 [yin yuan]) did she give birth to the Tathāgata (如來 [ru lai])?"

[0138c18] ěr shí tà pó mó luó jí cóng zuò qǐ, piān tǎn yòu jiān, hú guì hé zhǎng, ér bái fú yán: “shì zūn! mó yé fū rén xiū hé gōng dé? yǐ hé yīn yuán dé shēng rú lái?”

[0138c18] er shi ta po mo luo ji cong zuo qi, pian tan you jian, hu gui he zhang, er bai fu yan: "shi zun! mo ye fu ren xiu he gong de? yi he yin yuan de sheng ru lai?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0138c21] The Buddha (佛 [fu]) said: "Listen well! I will explain it to you in detail."

The Buddha (佛 [fu]) said: "In the immeasurable kalpas (不可計劫 [bu ke ji jie]) of the distant past, a Buddha (佛 [fu]) appeared in the world, named Vipaśyin Tathāgata (毘婆尸如來 [pi po shi ru lai]), Arhat (應供 [ying gong]), Samyaksaṃbuddha (正遍知 [zheng bian zhi]), Vidyācaraṇasaṃpanna (明行足 [ming xing zu]), Sugata (善逝 [shan shi]), Lokavid (世間解 [shi jian jie]), Anuttara (無上士 [wu shang shi]), Puruṣadamyasārathi (調御丈夫 [diao yu zhang fu]), Śāstā Devamanuṣyāṇām (天人師 [tian ren shi]), Buddha (佛 [fu]), Bhagavat (世尊 [shi zun]), who appeared in the world (出現於世 [chu xian yu shi]), and even after the righteous Dharma (正法 [zheng fa]) and semblance Dharma (像法 [xiang fa]) ceased to exist. At that time, there was a country (國 [guo]) named Vārāṇasī (波羅奈 [bo luo nai]). Not far from the city (城 [cheng]) was a mountain (山 [shan]) named Holy Dwelling (聖所遊居 [sheng suo you ju]), because hundreds of thousands of Pratyekabuddhas (辟支佛 [pi zhi fu]) lived in this mountain (山 [shan]), and immeasurable five-fold divine sages (五通神仙 [wu tong shen xian]) also lived there. Because many sages (仙聖 [xian sheng]) resided there, it was called Holy Dwelling Mountain (聖遊居山 [sheng you ju shan]). On this mountain (山 [shan]), there was an immortal (仙人 [xian ren]) living in the south cave (南窟 [nan ku]), and another immortal (仙 [xian]) living in the north cave (北窟 [bei ku]). Between the two mountains (二山 [er shan]) was a spring (泉水 [quan shui]), and by the spring (泉水 [quan shui]) was a flat stone (平石 [ping shi]).

[0138c21] fú yán: “shàn tīng! wú dāng wèi rǔ fēn bié jiě shuō.”

fú yán: “nǎi wǎng guò qù jiǔ yuǎn bù kě jì jié, yǒu fú chū shì, hào pí pó shī rú lái,, yīng gōng,, zhèng biàn zhī,, míng xíng zú,, shàn shì,, shì jiān jiě,, wú shàng shì,, diào yù zhàng fū,, tiān rén shī,, fú,, shì zūn, chū xiàn yú shì, nǎi zhì zhèng fǎ,, xiàng fǎ miè yǐ. ěr shí yǒu guó hào bō luó nài. qù chéng bù yuǎn yǒu shān, míng yuē shèng suǒ yóu jū, yǐ yǒu bǎi qiān pì zhī fú zhù cǐ shān zhōng gù, wú liàng wǔ tōng shén xiān yì zhù qí zhōng. yǐ duō xiān shèng zhǐ zhù qí zhōng gù, hào shèng yóu jū shān. qí shān yǒu yī xiān rén zhù zài nán kū, fù yǒu yī xiān zhù zài běi kū. èr shān zhōng jiān yǒu yī quán shuǐ, qí quán shuǐ biān yǒu yī píng shí.

[0138c21] fu yan: "shan ting! wu dang wei ru fen bie jie shuo."

fu yan: "nai wang guo qu jiu yuan bu ke ji jie, you fu chu shi, hao pi po shi ru lai,, ying gong,, zheng bian zhi,, ming xing zu,, shan shi,, shi jian jie,, wu shang shi,, diao yu zhang fu,, tian ren shi,, fu,, shi zun, chu xian yu shi, nai zhi zheng fa,, xiang fa mie yi. er shi you guo hao bo luo nai. qu cheng bu yuan you shan, ming yue sheng suo you ju, yi you bai qian pi zhi fu zhu ci shan zhong gu, wu liang wu tong shen xian yi zhu qi zhong. yi duo xian sheng zhi zhu qi zhong gu, hao sheng you ju shan. qi shan you yi xian ren zhu zai nan ku, fu you yi xian zhu zai bei ku. er shan zhong jian you yi quan shui, qi quan shui bian you yi ping shi.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0139a02] "At that time, the immortal (仙人 [xian ren]) from the south cave (南窟 [nan ku]) washed his clothes (浣衣 [huan yi]) and feet (洗足 [xi zu]) on this stone (石上 [shi shang]), and then returned to his dwelling. Not long after he left, a female deer (雌鹿 [ci lu]) came to drink from the spring (泉水 [quan shui]). In turn, she reached the place where the clothes were washed, and drank the dirty water (衣垢汁 [yi gou zhi]) from the washed clothes (浣垢衣 [huan gou yi]) on the stone (石上 [shi shang]). After drinking this dirty water (衣垢汁 [yi gou zhi]), she turned her head back and licked her urinary opening (小便處 [xiao bian chu]).

[0139a02] “ěr shí nán kū xiān rén zài cǐ shí shàng, huàn yī xǐ zú yǐ, biàn hái suǒ zhǐ. qù hòu wèi jiǔ, yǒu yī cí lù lái yǐn quán shuǐ. cì dì dào huàn yī chù, jí yǐn shì shí shàng huàn gòu yī zhī. yǐn cǐ yī gòu zhī yǐ, huí tóu fǎn gù, zì shì xiǎo biàn chù.

[0139a02] "er shi nan ku xian ren zai ci shi shang, huan yi xi zu yi, bian hai suo zhi. qu hou wei jiu, you yi ci lu lai yin quan shui. ci di dao huan yi chu, ji yin shi shi shang huan gou yi zhi. yin ci yi gou zhi yi, hui tou fan gu, zi shi xiao bian chu.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0139a06] "At that time, the female deer (雌鹿 [ci lu]) immediately became pregnant (懷妊 [huai ren]) and gave birth after the full month. The female deer's (鹿 [lu]) birthing method is to return to the place where she conceived. She immediately returned to the water's edge (水邊 [shui bian]), stood on the original stone (本石上 [ben shi shang]), cried mournfully (悲鳴 [bei ming]) and writhed, giving birth to a daughter (一女 [yi nu]). At that time, the immortal (仙人 [xian ren]) heard the deer's (鹿 [lu]) mournful and loud cries. At that time, the immortal (仙人 [xian ren]) from the south cave (南窟 [nan ku]) heard the deer's (鹿 [lu]) great mournful cries, and felt compassion (憐愍 [lian min]). He immediately went out to see, and saw the female deer (雌鹿 [ci lu]) giving birth to a daughter (一女 [yi nu]). At that time, the deer mother (鹿母 [lu mu]) writhed and licked her, and seeing the immortal (仙人 [xian ren]) approaching, she left.

[0139a06] “ěr shí cí lù xún biàn huái rèn, yuè mǎn chǎn shēng. lù chǎn shēng fǎ, yào hái xiàng běn dé tāi chù. jí hái shuǐ biān, zhù běn shí shàng, bēi míng wǎn zhuǎn, chǎn shēng yī nǚ. ěr shí xiān rén wén cǐ lù bēi míng dà huàn. ěr shí nán kū xiān rén wén shì lù dà bēi míng shēng, xīn shēng lián mǐn, jí chū wǎng kàn, jiàn cǐ cí lù chǎn shēng yī nǚ. ěr shí lù mǔ wǎn zhuǎn shì zhī, jiàn xiān rén wǎng, biàn shě ér qù.

[0139a06] "er shi ci lu xun bian huai ren, yue man chan sheng. lu chan sheng fa, yao hai xiang ben de tai chu. ji hai shui bian, zhu ben shi shang, bei ming wan zhuan, chan sheng yi nu. er shi xian ren wen ci lu bei ming da huan. er shi nan ku xian ren wen shi lu da bei ming sheng, xin sheng lian min, ji chu wang kan, jian ci ci lu chan sheng yi nu. er shi lu mu wan zhuan shi zhi, jian xian ren wang, bian she er qu.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0139a12] "At that time, the immortal (仙人 [xian ren]) saw this daughter (女兒 [nu er]), whose form was beautiful (形相端正 [xing xiang duan zheng]) and possessed all human characteristics (人相具足 [ren xiang ju zu]). Seeing this, he felt compassion (憐愍 [lian min]). He immediately wrapped her in grass clothes (草衣 [cao yi]), wiped her, and took her back. He gathered various wonderful fruits (眾妙果 [zhong miao guo]), nurtured her according to the seasons, and she gradually grew up, reaching the age of fourteen. Her father (父 [fu]) loved her and always made her tend the fire (宿火 [su huo]) so that it would not go out. Suddenly one day, she was not careful, and the fire (火 [huo]) went out. Her father (父 [fu]) severely rebuked her and said to his daughter (女 [nu]): 'Since I grew up, I have never let this fire (火 [huo]) go out. How could you let it go out today? There is fire (火 [huo]) in the north cave (北窟 [bei ku]), you can go and get it.'

[0139a12] “ěr shí xiān rén jiàn cǐ nǚ ér, xíng xiāng duān zhèng, rén xiāng jù zú. jiàn shì shì yǐ, xīn shēng lián mǐn, jí yǐ cǎo yī guǒ shì jiāng hái, cǎi zhòng miào guǒ, suí shí jiāng yǎng, jiàn jiàn zhǎng dà, zhì nián shí sì. qí fù ài niàn, cháng shǐ sù huǒ, lìng bù duàn jué. hū yú yī rì, xīn bù jǐn shèn, biàn shǐ huǒ miè. qí fù kǔ zé shù yǐ, yǔ qí nǚ yán: ‘wǒ zhǎng shēn yǐ lái, wèi céng shǐ cǐ huǒ miè. rǔ jīn rì yún hé lìng miè? běi kū yǒu huǒ, rǔ kě wǎng qǔ.’

[0139a12] "er shi xian ren jian ci nu er, xing xiang duan zheng, ren xiang ju zu. jian shi shi yi, xin sheng lian min, ji yi cao yi guo shi jiang hai, cai zhong miao guo, sui shi jiang yang, jian jian zhang da, zhi nian shi si. qi fu ai nian, chang shi su huo, ling bu duan jue. hu yu yi ri, xin bu jin shen, bian shi huo mie. qi fu ku ze shu yi, yu qi nu yan: 'wo zhang shen yi lai, wei ceng shi ci huo mie. ru jin ri yun he ling mie? bei ku you huo, ru ke wang qu.'

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0139a19] "At that time, the deer girl (鹿女 [lu nu]) immediately followed her father's (父 [fu]) instructions and went to the north cave (北窟 [bei ku]). With every step she took, lotus flowers (蓮華 [lian hua]) bloomed under her feet. Her tracks followed in order, like a street (街陌 [jie mo]). She arrived at the north cave (北窟 [bei ku]) and asked the immortal (仙人 [xian ren]) there for a little fire (火 [huo]). At that time, the immortal (仙人 [xian ren]) saw this woman's (女人 [nu ren]) blessings (福德 [fu de]), how lotus flowers (蓮華 [lian hua]) bloomed under her feet. He replied: 'If you want fire (火 [huo]), you must circumambulate my cave (窟 [ku]) seven times (七匝 [qi za]).' Her tracks were clear and distinct, and with every step she took, lotus flowers (蓮華 [lian hua]) bloomed. After circumambulating seven times (七匝 [qi za]), he said to his daughter (女 [nu]): 'If you want fire (火 [huo]), you must return from this right side. Then I will give you fire (火 [huo]).'

[0139a19] “ěr shí lù nǚ jí suí fù jiào, wǎng yì běi kū. bù bù jǔ zú jiē shēng lián huá, suí qí zōng jī, xíng wǔ cì dì, rú shì jiē mò. wǎng zhì běi kū, cóng bǐ xiān rén qǐ qiú shǎo huǒ. ěr shí xiān rén jiàn cǐ nǚ rén fú dé, rú shì zú xià shēng yú lián huá, bào yán: ‘yù dé huǒ zhě, rǔ dāng yòu rào wǒ kū, mǎn zú qī zā.’ xíng wǔ cì dì le le fēn míng, suí qí jǔ zú, jiē shēng lián huá. rào qī zā yǐ, yǔ qí nǚ yán: ‘yù dé huǒ zhě, fù dāng zài cǐ yòu biān hái guī qù zhě. dāng yǔ rǔ huǒ.’

[0139a19] "er shi lu nu ji sui fu jiao, wang yi bei ku. bu bu ju zu jie sheng lian hua, sui qi zong ji, xing wu ci di, ru shi jie mo. wang zhi bei ku, cong bi xian ren qi qiu shao huo. er shi xian ren jian ci nu ren fu de, ru shi zu xia sheng yu lian hua, bao yan: 'yu de huo zhe, ru dang you rao wo ku, man zu qi za.' xing wu ci di le le fen ming, sui qi ju zu, jie sheng lian hua. rao qi za yi, yu qi nu yan: 'yu de huo zhe, fu dang zai ci you bian hai gui qu zhe. dang yu ru huo.'

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0139a27] "At that time, for the sake of obtaining fire (火 [huo]), the deer girl (鹿女 [lu nu]) followed his instructions and left. Not long after she left, the King of Vārāṇasī (波羅奈王 [bo luo nai wang]), with his ministers (諸大臣 [zhu da chen]), hundreds of thousands of people (百千萬眾 [bai qian wan zhong]), surrounded by them, with thousands of chariots (千乘 [qian cheng]) and tens of thousands of cavalry (萬騎 [wan qi]), entered the mountain (山 [shan]) to hunt (遊獵 [you lie]), chasing herds of deer (群鹿 [qun lu]). The King of Vārāṇasī (波羅奈王 [bo luo nai wang]) alone rode a famous elephant (名象 [ming xiang]) and went to the immortal's (仙人 [xian ren]) place in the north cave (北窟 [bei ku]). He saw the lotus flowers (蓮華 [lian hua]) arranged around the cave (窟 [ku]). At that time, the great king (大王 [da wang]) was filled with joy (歡喜 [huan xi]) and exclaimed: 'Excellent! Excellent! Great virtuous immortal (大德神仙 [da de shen xian])! Great immortal guide (大仙導師 [da xian dao shi])! Your blessings (福德 [fu de]) are majestic, truly so!'

[0139a27] “ěr shí lù nǚ wèi dé huǒ gù, suí jiào ér qù. qí nǚ qù hòu wèi jiǔ zhī jiān, bō luó nài wáng jiāng zhū dà chén, bǎi qiān wàn zhòng, qián hòu wéi rào, qiān chéng wàn qí, rù shān yóu liè, chí zhú qún lù. bō luó nài wáng dú chéng míng xiàng, wǎng dào běi kū xiān rén suǒ, jiàn qí lián huá rào kū xíng liè. ěr shí dà wáng xīn shēng huān xǐ, tàn yán: ‘shàn zāi! shàn zāi! dà dé shén xiān! dà xiān dǎo shī! fú dé wēi wēi, qí shì rú shì! ’

[0139a27] "er shi lu nu wei de huo gu, sui jiao er qu. qi nu qu hou wei jiu zhi jian, bo luo nai wang jiang zhu da chen, bai qian wan zhong, qian hou wei rao, qian cheng wan qi, ru shan you lie, chi zhu qun lu. bo luo nai wang du cheng ming xiang, wang dao bei ku xian ren suo, jian qi lian hua rao ku xing lie. er shi da wang xin sheng huan xi, tan yan: 'shan zai! shan zai! da de shen xian! da xian dao shi! fu de wei wei, qi shi ru shi! '

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0139b04] "At that time, the immortal (仙人 [xian ren]) told the king (王 [wang]): 'Great King (大王 [da wang])! You should know that these lotus flowers (蓮華 [lian hua]) are not something I can do.' The king (王 [wang]) said: 'If not the great master (大師 [da shi]), then whose doing is it?' He replied: 'Great King (大王 [da wang])! The immortal (仙人 [xian ren]) from the south cave (南窟 [nan ku]) has a daughter (一女 [yi nu]) who is beautiful (姿容端正 [zi rong duan zheng]) and possesses all human characteristics (人相具足 [ren xiang ju zu]), rare in the world (世間難有 [shi jian nan you]). When she walks, lotus flowers (蓮華 [lian hua]) bloom under her feet.' The king (王 [wang]) heard these words and was filled with joy (歡喜 [huan xi]). He immediately went to the south cave (南窟 [nan ku]) and saw that immortal (仙人 [xian ren]), prostrating his head to his feet (頭面禮足 [tou mian li zu]). At that time, the immortal (仙人 [xian ren]) came out and greeted him: 'Great King (大王 [da wang])! You have traveled a long way, are you not tired?' At that time, the great king (大王 [da wang]) replied to the immortal (仙人 [xian ren]): 'I heard you have a daughter (女 [nu]), and I wish to seek a marriage.'

[0139b04] “ěr shí xiān rén jí bái wáng yán: ‘dà wáng! dāng zhī cǐ lián huá zhě, fēi wǒ suǒ néng.’ wáng yán: ‘fēi dà shī zhě, shì shuí suǒ wèi.’ bào yán: ‘dà wáng! shì nán kū xiān rén shēng yù yī nǚ, zī róng duān zhèng, rén xiāng jù zú, shì jiān nán yǒu. qí nǚ xíng shí, suí qí zú xià jiē shēng lián huá.’ wáng wén shì yǔ, xīn shēng huān xǐ, jí wǎng nán kū, jiàn bǐ xiān rén, tóu miàn lǐ zú. ěr shí xiān rén jí chū wèn xùn: ‘dà wáng! yuǎn shè tú lù, dé wú pí jí.’ ěr shí dà wáng bào xiān rén yán: ‘wén jūn yǒu nǚ, yù qiú hūn yīn.’

[0139b04] "er shi xian ren ji bai wang yan: 'da wang! dang zhi ci lian hua zhe, fei wo suo neng.' wang yan: 'fei da shi zhe, shi shui suo wei.' bao yan: 'da wang! shi nan ku xian ren sheng yu yi nu, zi rong duan zheng, ren xiang ju zu, shi jian nan you. qi nu xing shi, sui qi zu xia jie sheng lian hua.' wang wen shi yu, xin sheng huan xi, ji wang nan ku, jian bi xian ren, tou mian li zu. er shi xian ren ji chu wen xun: 'da wang! yuan she tu lu, de wu pi ji.' er shi da wang bao xian ren yan: 'wen jun you nu, yu qiu hun yin.'

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0139b12] "At that time, the immortal (仙人 [xian ren]) replied to the great king (大王 [da wang]): 'My humble self has this one daughter (一女 [yi nu]), who is young and ignorant (稚小無知 [zhi xiao wu zhi]), and has not yet learned anything. Since childhood, she has lived in this deep mountain (深山 [shen shan]), unfamiliar with human affairs (人事 [ren shi]), eating grass (草 [cao]) and fruits (果 [guo]). How can the king (王 [wang]) now wish to take her? Furthermore, this daughter (女 [nu]) was born of an animal (畜生所生 [chu sheng suo sheng]).' He then fully explained the matter to the king (王 [wang]). The king (王 [wang]) said: 'Even so, there is no harm.' He asked her father (父 [fu]): 'Where is the deer girl (鹿女 [lu nu]) now?' He replied: 'Great King (大王 [da wang])! She is in this grass cave (草窟 [cao ku]).' At that time, the great king (大王 [da wang]) immediately entered the cave (窟 [ku]) and saw the deer girl (鹿女 [lu nu]), and was filled with joy (歡喜 [huan xi]). He immediately bathed her with fragrant water (香湯 [xiang tang]), dressed her in fine clothes (名衣上服 [ming yi shang fu]) and adorned her with hundreds of precious necklaces (百寶瓔珞 [bai bao ying luo]). She rode a great famous elephant (大名象 [da ming xiang]), with hundreds of thousands of attendants (百千導從 [bai qian dao cong]), making music (倡伎樂 [chang ji le]), and returned to her native country (本國 [ben guo]). At that time, the deer girl (鹿女 [lu nu]), since birth, had never seen such a great multitude (大眾 [da zhong]), and was terrified.

[0139b12] “ěr shí xiān rén bào dà wáng yán: ‘pín shēn yǒu cǐ yī nǚ, zhì xiǎo wú zhī, wèi yǒu suǒ shí. shǎo xiǎo yǐ lái zhù cǐ shēn shān, wèi xián rén shì, fú cǎo shí guǒ. wáng jīn yún hé nǎi yù gù lù? yòu cǐ nǚ zhě, chù shēng suǒ shēng.’ jí yǐ shàng shì xiàng wáng jù shuō. wáng yán: ‘suī ěr wú kǔ.’ wèn qí fù yán: ‘lù nǚ zhě jīn zài hé xǔ?’ bào yán dà wáng: ‘zài cǐ cǎo kū.’ ěr shí dà wáng jí rù kū zhōng, jiàn qí lù nǚ, xīn shēng huān xǐ. jí yǐ mù yù xiāng tāng, míng yī shàng fú, bǎi bǎo yīng luò zhuāng yán qí shēn, chéng dà míng xiàng, bǎi qiān dǎo cóng, zuò chàng jì lè, hái guī běn guó. ěr shí lù nǚ cóng shēng yǐ lái, wèi céng jiàn rú cǐ dà zhòng, xīn jīng bù jù.

[0139b12] "er shi xian ren bao da wang yan: 'pin shen you ci yi nu, zhi xiao wu zhi, wei you suo shi. shao xiao yi lai zhu ci shen shan, wei xian ren shi, fu cao shi guo. wang jin yun he nai yu gu lu? you ci nu zhe, chu sheng suo sheng.' ji yi shang shi xiang wang ju shuo. wang yan: 'sui er wu ku.' wen qi fu yan: 'lu nu zhe jin zai he xu?' bao yan da wang: 'zai ci cao ku.' er shi da wang ji ru ku zhong, jian qi lu nu, xin sheng huan xi. ji yi mu yu xiang tang, ming yi shang fu, bai bao ying luo zhuang yan qi shen, cheng da ming xiang, bai qian dao cong, zuo chang ji le, hai gui ben guo. er shi lu nu cong sheng yi lai, wei ceng jian ru ci da zhong, xin jing bu ju.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0139b22] "At that time, her father (父 [fu]) ascended the high mountain peak (高山頂 [gao shan ding]), looked at his daughter (女 [nu] from afar, his eyes not leaving her for a moment, and thought: 'I am now watching my daughter (女 [nu]) from afar, she is going far away and disappearing. I should return to my original place, crying mournfully (悲號懊惱 [bei hao ao nao]), tears filling my eyes. I raised this daughter (女 [nu]) who knows nothing, and now she is leaving me far away.' He further thought: 'I should stay here and not move elsewhere. Why? If my daughter (女 [nu]) looks back and does not see me, it will cause her sorrow (憂苦 [you ku]).' He stood for a long time, and his daughter (女 [nu]) went away and disappeared, without looking back.

[0139b22] “ěr shí qí fù shàng gāo shān dǐng, yáo kàn qí nǚ, mù bù zàn shě, ér zuò shì niàn: ‘wǒ jīn yáo guān wǒ nǚ, yuǎn qù bù xiàn, dāng hái běn chù, bēi hào ào nǎo, liú lèi mǎn mù. wǒ shēng yù cǐ nǚ wèi yǒu suǒ zhī, yǔ wǒ yuǎn bié.’ fù zuò shì niàn: ‘wǒ jīn zhù cǐ, bù yīng yú zhuǎn. hé yǐ gù? ruò wǒ nǚ fǎn gù hòu wàng bù jiàn wǒ zhě, lìng nǚ yōu kǔ.’ zhù lì liáng jiǔ, nǚ qù bù xiàn, jìng bù huí gù.

[0139b22] "er shi qi fu shang gao shan ding, yao kan qi nu, mu bu zan she, er zuo shi nian: 'wo jin yao guan wo nu, yuan qu bu xian, dang hai ben chu, bei hao ao nao, liu lei man mu. wo sheng yu ci nu wei you suo zhi, yu wo yuan bie.' fu zuo shi nian: 'wo jin zhu ci, bu ying yu zhuan. he yi gu? ruo wo nu fan gu hou wang bu jian wo zhe, ling nu you ku.' zhu li liang jiu, nu qu bu xian, jing bu hui gu.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0139b29] "At that time, her father (父 [fu]) was filled with anger (恚恨 [hui hen]) and said: 'Born of an animal (畜生所生 [chu sheng suo sheng]), it is indeed not false. I raised her when she was small, and now she has grown up. She is favored by the king (王 [wang]), but she abandons me.' He immediately entered the cave (窟 [ku]) and recited spells (呪術 [zhou shu]) to curse his daughter (女 [nu]): 'If the king (王 [wang]) treats you poorly, it will not be discussed clearly. But if the king (王 [wang]) treats you with respect, may you decline and your wishes not be fulfilled.'

[0139b29] “ěr shí qí fù xīn shēng huì hèn, ér zuò shì yán: ‘chù shēng suǒ shēng, gù bù wàng yě. wǒ xiǎo zhǎng yǎng, jīn dé chéng rén. wèi wáng suǒ niàn, ér fǎn gū qì.’ jí rù kū zhōng sòng chí zhòu shù ér zhòu qí nǚ: ‘wáng ruò yù rǔ báo zhě, jiǎo rán bù lùn. ruò wáng yǐ lǐ dài jiē rǔ zhě, dāng lìng tuì méi, bù guǒ suǒ yuàn.’

[0139b29] "er shi qi fu xin sheng hui hen, er zuo shi yan: 'chu sheng suo sheng, gu bu wang ye. wo xiao zhang yang, jin de cheng ren. wei wang suo nian, er fan gu qi.' ji ru ku zhong song chi zhou shu er zhou qi nu: 'wang ruo yu ru bao zhe, jiao ran bu lun. ruo wang yi li dai jie ru zhe, dang ling tui mei, bu guo suo yuan.'

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0139c05] "At that time, after the King of Vārāṇasī (波羅奈王 [bo luo nai wang]) arrived at the palace (宮殿 [gong dian]), he appointed her as the first queen (第一 [di yi]), named Lady Deer Mother (鹿母夫人 [lu mu fu ren]). The kings of the small countries (諸小國王 [zhu xiao guo wang]), all officials (百官 [bai guan]), and ministers (群臣 [qun chen]) all came to congratulate her. The king (王 [wang]) saw this and was filled with joy (歡喜 [huan xi]). Not many days later, she became pregnant (有娠 [you shen]). The king (王 [wang]) himself served the queen (夫人 [fu ren]), making sure her bed (床臥 [chuang wo]) and food (飲食 [yin shi]) were soft and fine. After ten months (十月 [shi yue]) were full, he hoped for a son (生男 [sheng nan]) to inherit the throne (國位 [guo wei]). When the month was full, she gave birth to a lotus flower (蓮華 [lian hua]). The immortal's (仙人 [xian ren]) curse (呪力 [zhou li]) caused the king (王 [wang]) to be angry (瞋恚 [chen hui]) and say: 'Born of an animal (畜生所生 [chu sheng suo sheng]), it is indeed not false.' The king (王 [wang]) immediately dismissed her from her position as queen (夫人職 [fu ren zhi]), and ordered someone to abandon the lotus flower (蓮華 [lian hua]). A few days later, the King of Vārāṇasī (波羅奈王 [bo luo nai wang]) took his ministers (諸群臣 [zhu qun chen]) into the royal garden (後園中 [hou yuan zhong]) to play (遊戲 [you xi]) and observe, making music (倡伎樂 [chang ji le]), and having elephants (象 [xiang]) and horses (馬 [ma]) fight, as well as strong men (力士 [li shi]). Among them was a supremely strong man (大力士 [da li shi]) who leaped and stumbled, kicking the ground (地 [de]), causing the earth (地 [de]) to shake. The lotus pond (蓮華池 [lian hua chi]) also shook. By the lotus pond (華池邊 [hua chi bian]) was a large coral (大珊瑚 [da shan hu]), and under the coral (珊瑚下 [shan hu xia]) a lotus flower (蓮華 [lian hua]) burst forth and fell into the water (水中 [shui zhong]). The flower (華 [hua]) was red and had a wonderful light (妙光明 [miao guang ming]). The king (王 [wang]) saw this flower (華 [hua]) and was filled with joy (歡喜 [huan xi]). He asked his ministers (群臣 [qun chen]): 'Such a flower (華 [hua]) has never been seen before.' He immediately sent a messenger (使者 [shi zhe]) to retrieve it from the pond. The flower (華 [hua]) had five hundred petals (五百葉 [wu bai ye]), and under one petal (一葉下 [yi ye xia]) was a boy (童男 [tong nan]) with a handsome face (面首端正 [mian shou duan zheng]) and a wonderful form (形狀妙好 [xing zhuang miao hao]). At that time, the messenger (使者 [shi zhe]) immediately reported to the king (王 [wang]): 'This lotus flower (蓮華 [lian hua]) is unprecedented. Great King (大王 [da wang])! You should know that this lotus flower (蓮華 [lian hua]) has five hundred petals (五百葉 [wu bai ye]), and under one petal (一葉下 [yi ye xia]) is a heavenly boy (天童男 [tian tong nan]).' The king (王 [wang]) heard these words, his heart trembled and his hair stood on end. He sighed and asked the messenger (使者 [shi zhe]): 'Is this truly so? Is this not the flower (華 [hua]) born of my Lady Deer Mother (鹿母夫人 [lu mu fu ren])?' He immediately asked the servant (青衣 [qing yi]): 'Where was the flower (華 [hua]) born of Lady Deer Mother (鹿母夫人 [lu mu fu ren]) abandoned?' He replied: 'Great King (大王 [da wang])! It was buried under this large coral (大珊瑚 [da shan hu]) by the pond (池邊 [chi bian]).' The king (王 [wang]) confirmed the matter and knew that it was born of Lady Deer Mother (鹿母夫人 [lu mu fu ren]). The king (王 [wang]) himself entered the palace (宮 [gong]), apologized and repented to Lady Deer Mother (鹿母夫人 [lu mu fu ren]), saying: 'I was truly foolish and ignorant (愚癡無智 [yu chi wu zhi]), not recognizing the virtuous (賢良 [xian liang]), wrongly accusing you of being lowly, and disobeying you, my lady (夫人 [fu ren]).' After repenting, he restored her to her original position. The king (王 [wang]) was greatly joyful (大歡喜 [da huan xi]). He summoned all his ministers (諸群臣 [zhu qun chen]), the kings of the small countries (諸小國王 [zhu xiao guo wang]), and all the Brahmin (婆羅門 [po luo men]) physiognomists (相師 [xiang shi]) to a gathering. He embraced the five hundred princes (五百太子 [wu bai tai zi]) and had the physiognomists (相師 [xiang shi]) divine their fortune (占相吉凶 [zhan xiang ji xiong]). The divination said: 'Moral virtue will be upheld, and the country (國 [guo]) will be blessed. If they remain at home, the four seas will long for them, and ghosts (鬼神 [gui shen]) will protect them; if they leave home (出家 [chu jia]), they will surely cut off birth and death (生死 [sheng si]), transcend the stream of desire (欲流 [yu liu]), cross the ocean of birth and death (生死海 [sheng si hai]), obtain the three insights (三明 [san ming]) and six supernormal powers (六通 [liu tong]), and possess the four fruits of the path (四道果 [si dao guo]).' The king (王 [wang]) heard these words and his joy (歡喜 [huan xi]) increased. He immediately issued a decree throughout the country (國土 [guo tu]) to select five hundred wet nurses (乳母 [ru mu]).

[0139c05] “ěr shí bō luó nài wáng dào gōng diàn yǐ, bài wèi dì yī, míng yuē lù mǔ fū rén. zhū xiǎo guó wáng,, bǎi guān,, qún chén jiē lái cháo hè. wáng jiàn cǐ yǐ, xīn shēng huān xǐ. wèi jiǔ shù rì, biàn jué yǒu shēn. wáng zì gōng yǎng fū rén, chuáng wò yǐn shí jiē lìng xì ruǎn. zhì mǎn shí yuè, wàng qí shēng nán, shào xì guó wèi. yuè mǎn chǎn shēng, shēng yī lián huá. xiān rén zhòu lì lìng wáng chēn huì, ér zuò shì yán: ‘chù shēng suǒ shēng, gù bù wàng yě.’ wáng jí tuì qí fū rén zhí, qí lián huá zhě shǐ rén yí qì. qí hòu shù rì, bō luó nài wáng jiāng zhū qún chén rù hòu yuán zhōng, yóu xì guān kàn, zuò chàng jì lè, dòu qí xiàng mǎ, bìng zhū lì shì. zhōng yǒu dì yī dà lì shì, liáng [tiào-zhào+páng] diān jué, yǐ zú cù de, de jiē zhèn dòng, dòng lián huá chí. qí huá chí biān yǒu dà shān hú, yú shān hú xià yǒu yī lián huá bèng duò shuǐ zhōng. qí huá hóng chì, yǒu miào guāng míng. wáng jiàn cǐ huá, xīn shēng huān xǐ, wèn qún chén yán: ‘rú cǐ huá zhě, wèi céng yǒu yě.’ jí shǐ shǐ zhě rù chí qǔ zhī. qí huá jù zú yǒu wǔ bǎi yè, yú yī yè xià yǒu yī tóng nán, miàn shǒu duān zhèng, xíng zhuàng miào hǎo. ěr shí shǐ zhě jí qián bái wáng: ‘cǐ lián huá zhě wèi céng yǒu yě. dà wáng! dāng zhī qí lián huá zhě jù wǔ bǎi yè, yú yī yè xià yǒu yī tiān tóng nán.’ wáng wén cǐ yǔ, xīn jīng máo shù, kǎi tàn suǒ yǐ, wèn shǐ zhě yán: ‘shěn shí ěr yé? cǐ fēi shì wǒ lù mǔ fū rén suǒ shēng huá yě?’ jí wèn qīng yī: ‘lù mǔ fū rén suǒ shēng huá zhě, yí qì hé chù?’ dá yán: ‘dà wáng! mái cǐ chí biān dà shān hú xià.’ wáng shěn shí qí shì, zhī lù mǔ fū rén suǒ shēng. wáng zì rù gōng, xiàng lù mǔ fū rén zì zé huǐ guò, ér zuò shì yán: ‘wǒ shí yú chī wú zhì, bù shí xián liáng, héng shēng è jiàn, wéi nì fū rén.’ chàn xiè qì yǐ, hái fù běn wèi. wáng dà huān xǐ, zhào zhū qún chén,, zhū xiǎo guó wáng bìng zhū pó luó mén xiāng shī, yī qiè jí huì. bào wǔ bǎi tài zi, shǐ zhū xiāng shī zhàn xiāng jí xiōng, guà yuē: ‘dào dé suǒ guī, guó méng qí fú. ruò zài jiā zhě, sì hǎi yóng yóng, guǐ shén bǎo zhī； ruò chū jiā zhě, bì duàn shēng sǐ, chāo dù yù liú, yuè shēng sǐ hǎi, huò dé sān míng liù tōng, jù sì dào guǒ.’ wáng wén shì yǔ, suì zēng huān xǐ, jí biàn xuān lìng guó tǔ, xuǎn qǔ wǔ bǎi rǔ mǔ.

[0139c05] "er shi bo luo nai wang dao gong dian yi, bai wei di yi, ming yue lu mu fu ren. zhu xiao guo wang,, bai guan,, qun chen jie lai chao he. wang jian ci yi, xin sheng huan xi. wei jiu shu ri, bian jue you shen. wang zi gong yang fu ren, chuang wo yin shi jie ling xi ruan. zhi man shi yue, wang qi sheng nan, shao xi guo wei. yue man chan sheng, sheng yi lian hua. xian ren zhou li ling wang chen hui, er zuo shi yan: 'chu sheng suo sheng, gu bu wang ye.' wang ji tui qi fu ren zhi, qi lian hua zhe shi ren yi qi. qi hou shu ri, bo luo nai wang jiang zhu qun chen ru hou yuan zhong, you xi guan kan, zuo chang ji le, dou qi xiang ma, bing zhu li shi. zhong you di yi da li shi, liang [tiao-zhao+pang] dian jue, yi zu cu de, de jie zhen dong, dong lian hua chi. qi hua chi bian you da shan hu, yu shan hu xia you yi lian hua beng duo shui zhong. qi hua hong chi, you miao guang ming. wang jian ci hua, xin sheng huan xi, wen qun chen yan: 'ru ci hua zhe, wei ceng you ye.' ji shi shi zhe ru chi qu zhi. qi hua ju zu you wu bai ye, yu yi ye xia you yi tong nan, mian shou duan zheng, xing zhuang miao hao. er shi shi zhe ji qian bai wang: 'ci lian hua zhe wei ceng you ye. da wang! dang zhi qi lian hua zhe ju wu bai ye, yu yi ye xia you yi tian tong nan.' wang wen ci yu, xin jing mao shu, kai tan suo yi, wen shi zhe yan: 'shen shi er ye? ci fei shi wo lu mu fu ren suo sheng hua ye?' ji wen qing yi: 'lu mu fu ren suo sheng hua zhe, yi qi he chu?' da yan: 'da wang! mai ci chi bian da shan hu xia.' wang shen shi qi shi, zhi lu mu fu ren suo sheng. wang zi ru gong, xiang lu mu fu ren zi ze hui guo, er zuo shi yan: 'wo shi yu chi wu zhi, bu shi xian liang, heng sheng e jian, wei ni fu ren.' chan xie qi yi, hai fu ben wei. wang da huan xi, zhao zhu qun chen,, zhu xiao guo wang bing zhu po luo men xiang shi, yi qie ji hui. bao wu bai tai zi, shi zhu xiang shi zhan xiang ji xiong, gua yue: 'dao de suo gui, guo meng qi fu. ruo zai jia zhe, si hai yong yong, gui shen bao zhi; ruo chu jia zhe, bi duan sheng si, chao du yu liu, yue sheng si hai, huo de san ming liu tong, ju si dao guo.' wang wen shi yu, sui zeng huan xi, ji bian xuan ling guo tu, xuan qu wu bai ru mu.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0140a08] "At that time, Lady Deer Mother (鹿母夫人 [lu mu fu ren]) told the great king (大王 [da wang]): 'King (王 [wang]), do not disturb the country (國土 [guo tu]) by summoning wet nurses (乳母 [ru mu]). There are already five hundred ladies (夫人 [fu ren]) in the royal palace (王宮 [wang gong]). These ladies (諸夫人 [zhu fu ren]) are jealous that I gave birth to sons. King (王 [wang]), you can now give one prince (太子 [tai zi]) to one lady (夫人 [fu ren]) to nurse. Are they not their sons?' The king (王 [wang]) replied to the queen (夫人 [fu ren]): 'The five hundred ladies (五百夫人 [wu bai fu ren]) always harbor jealousy (嫉妬 [ji du]) and harm Lady Deer Mother (鹿母 [lu mu]). Lady Deer Mother (鹿母 [lu mu]) now wants me to whip (鞭打 [bian da]) and punish (杖策 [zhang ce]) them, expel (擯出 [bin chu]) and drive them away (驅遣 [qu qian]), and take their lives (奪其命 [duo qi ming]), I will not disobey you. Lady (夫人 [fu ren]), how can you now let go of your resentment? This matter is very difficult to achieve. Moreover, you can open the grace of heaven and earth (天地之恩 [tian de zhi en]) by giving the princes (太子 [tai zi]) to the ladies (諸夫人 [zhu fu ren]).'

[0140a08] “ěr shí lù mǔ fū rén bái dà wáng yán: ‘wáng mò hào rǎo guó tǔ, zhào zhū rǔ mǔ. wáng gōng zhōng zì yǒu wǔ bǎi fū rén. zhū fū rén zhě dù wǒ shēng nán. wáng jīn kě yǐ yī tài zi yǔ yī fū rén, lìng qí rǔ bǔ, fēi qí zi yé?’ wáng bào fū rén: ‘wǔ bǎi fū rén cháng huái jí dù, nǎo hài lù mǔ. lù mǔ jīn zhě yù lìng wǒ biān dǎ zhàng cè, bìn chū qū qiǎn, duó qí mìng zhě, bù nì fū rén. fū rén jīn zhě yún hé yú yuàn xián zhōng fàng shě? cǐ shì shén nán jí yě. yòu fù néng kāi tiān de zhī ēn, yǐ qí tài zi yǔ zhū fū rén.’

[0140a08] "er shi lu mu fu ren bai da wang yan: 'wang mo hao rao guo tu, zhao zhu ru mu. wang gong zhong zi you wu bai fu ren. zhu fu ren zhe du wo sheng nan. wang jin ke yi yi tai zi yu yi fu ren, ling qi ru bu, fei qi zi ye?' wang bao fu ren: 'wu bai fu ren chang huai ji du, nao hai lu mu. lu mu jin zhe yu ling wo bian da zhang ce, bin chu qu qian, duo qi ming zhe, bu ni fu ren. fu ren jin zhe yun he yu yuan xian zhong fang she? ci shi shen nan ji ye. you fu neng kai tian de zhi en, yi qi tai zi yu zhu fu ren.'

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0140a16] "At that time, the five hundred ladies (五百夫人 [wu bai fu ren]) were greatly joyful (心大歡喜 [xin da huan xi]): 'Lady Deer Mother (鹿母夫人 [lu mu fu ren]) has given us peace (安隱 [an yin]) and happiness (快樂 [kuai le]), how can she also give the princes (太子 [tai zi]) to us?' Their joy (歡喜 [huan xi]) was immeasurable. At that time, immeasurable hundreds of thousands of the great multitude (無量百千大眾 [wu liang bai qian da zhong]) heard this and were filled with joy (心生歡喜 [xin sheng huan xi]), and all gave rise to the Bodhi mind (道心 [dao xin]).

[0140a16] “ěr shí wǔ bǎi fū rén xīn dà huān xǐ: ‘lù mǔ fū rén shī wǒ ān yǐn kuài lè, yún hé fù néng yǐ tài zi yǔ wǒ?’ huān xǐ wú liàng. ěr shí wú liàng bǎi qiān dà zhòng wén shì shì yǐ, xīn shēng huān xǐ, jiē fā dào xīn.

[0140a16] "er shi wu bai fu ren xin da huan xi: 'lu mu fu ren shi wo an yin kuai le, yun he fu neng yi tai zi yu wo?' huan xi wu liang. er shi wu liang bai qian da zhong wen shi shi yi, xin sheng huan xi, jie fa dao xin.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0140a20] "At that time, the great king (大王 [da wang]) said to the queen (夫人 [fu ren]): 'This is unprecedented! I am not as good as you.' The queen (夫人 [fu ren]) said: 'Greed (貪 [tan]) and anger (恚 [hui]) arise from jealousy (嫉妬 [ji du]). Admonish evil with patience (忍 [ren]), admonish anger with compliance. Since my birth, I have never contended with anything. The ladies (諸夫人 [zhu fu ren]) themselves create harm. It is like someone walking at night seeing a stump and thinking it is a thief, or thinking it is an evil ghost (惡鬼 [e gui]). Immediately, they are terrified and scatter, some throwing themselves off high cliffs, some falling into water or fire, or being injured by thorns and thickets. Because of delusion (妄想 [wang xiang]), such calamities arise. All sentient beings (一切眾生 [yi qie zhong sheng]) are also like this, they are born and die by themselves, like a silkworm in its cocoon, like a moth flying into a lamp, with no one driving them. All evil (眾惡 [zhong e]) arises from delusion (妄想 [wang xiang]), and the ladies (諸夫人 [zhu fu ren]) are also like this. I should not contend with those foolish people (群愚 [qun yu]).' The five hundred ladies (五百夫人 [wu bai fu ren]) immediately went forward and bowed to Lady Deer Mother (鹿母夫人 [lu mu fu ren]), apologizing and repenting. They served Lady Deer Mother (鹿母 [lu mu]) as if she were a sage (賢聖 [xian sheng]), like a mother (母 [mu]) or sister (姉妹 [zi mei]), and nurtured the princes (太子 [tai zi]) as if they were their own children, with no difference.

[0140a20] “ěr shí dà wáng bào fū rén yán: ‘wèi céng yǒu yě! wú bù jí rǔ.’ fū rén yán: ‘tān huì suǒ shēng, jiē yóu jí dù. jiàn è yǐ rěn, jiàn nù yǐ shùn. wǒ cóng shēng yǐ lái wèi céng yǔ wù gòng zhèng, zhū fū rén zhě zì shēng nǎo hài. pì rú yǒu rén yè xíng jiàn wù, biàn qǐ zéi xiǎng, huò qǐ è guǐ zhī xiǎng. xún shí jīng bù, sì sàn chí zǒu, huò tóu gāo yán, huò fù shuǐ huǒ, jīng jí cóng lín shāng huài shēn tǐ. yīn wàng xiǎng gù, huò hài rú shì. yī qiè zhòng shēng yì fù rú shì, zì shēng zì sǐ, rú cán chù jiǎn, rú é fù dēng, wú qū chí zhě. yī qiè zhòng è cóng wàng xiǎng qǐ, zhū fū rén zhě yì fù rú shì. wǒ jīn bù yīng yǔ bǐ qún yú, qǐ zhū zhèng sòng.’ wǔ bǎi fū rén jí qián lǐ lù mǔ fū rén, zì xiè huǐ guò, fèng shì lù mǔ, rú méng xián shèng, rú mǔ zǐ mèi, suǒ yǎng tài zi, rú suǒ shēng bù yì.

[0140a20] "er shi da wang bao fu ren yan: 'wei ceng you ye! wu bu ji ru.' fu ren yan: 'tan hui suo sheng, jie you ji du. jian e yi ren, jian nu yi shun. wo cong sheng yi lai wei ceng yu wu gong zheng, zhu fu ren zhe zi sheng nao hai. pi ru you ren ye xing jian wu, bian qi zei xiang, huo qi e gui zhi xiang. xun shi jing bu, si san chi zou, huo tou gao yan, huo fu shui huo, jing ji cong lin shang huai shen ti. yin wang xiang gu, huo hai ru shi. yi qie zhong sheng yi fu ru shi, zi sheng zi si, ru can chu jian, ru e fu deng, wu qu chi zhe. yi qie zhong e cong wang xiang qi, zhu fu ren zhe yi fu ru shi. wo jin bu ying yu bi qun yu, qi zhu zheng song.' wu bai fu ren ji qian li lu mu fu ren, zi xie hui guo, feng shi lu mu, ru meng xian sheng, ru mu zi mei, suo yang tai zi, ru suo sheng bu yi.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0140b02] "At that time, the five hundred princes (五百太子 [wu bai tai zi]) gradually grew up. Each prince (太子 [tai zi]) had the strength of a thousand. If neighboring countries (隣國 [lin guo]) rebelled and did not submit, they would go and conquer them themselves; without raising the four armies (四兵 [si bing]), the country (國土 [guo tu]) was peaceful (安隱 [an yin]); the heavenly gods (天神 [tian shen]) rejoiced, wind and rain (風雨 [feng yu]) came in due season, and the people (人民 [ren min]) were prosperous and flourishing. At that time, the five hundred princes (五百太子 [wu bai tai zi]) rode great famous elephants (大名象 [da ming xiang]) and went to observe the forests (林野 [lin ye]); they played freely, their joy (快樂 [kuai le]) was immeasurable; their parents (父母 [fu mu]) loved them as they would their own eyes (眼目 [yan mu]).

[0140b02] “shí wǔ bǎi tài zi nián jiàn zhǎng dà. yī yī tài zi lì dí yī qiān, lín guó fǎn pàn bù bīn shǔ zhě, zì wǎng fá zhī； bù qǐ sì bīng, guó tǔ ān yǐn； tiān shén huān xǐ, fēng yǔ yǐ shí, rén mín fēng rǎng chì shèng. shí wǔ bǎi tài zi chéng dà míng xiàng, lín yě guān kàn； yóu xì zì zì, kuài lè nán liàng； fù mǔ ài niàn, rú hù yǎn mù.

[0140b02] "shi wu bai tai zi nian jian zhang da. yi yi tai zi li di yi qian, lin guo fan pan bu bin shu zhe, zi wang fa zhi; bu qi si bing, guo tu an yin; tian shen huan xi, feng yu yi shi, ren min feng rang chi sheng. shi wu bai tai zi cheng da ming xiang, lin ye guan kan; you xi zi zi, kuai le nan liang; fu mu ai nian, ru hu yan mu.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0140b07] "At that time, the five hundred princes (五百太子 [wu bai tai zi]) gradually grew up. At a later time, they gathered in one place, sitting by the lotus pond (蓮華池 [lian hua chi]), seeing their reflections (形容 [xing rong]) in the water (水底影現 [shui di ying xian]). The princes (諸太子 [zhu tai zi]) said to each other: 'All dharmas (一切諸法 [yi qie zhu fa]) are like illusion (幻 [huan]), like transformation (化 [hua]), like dreams (夢 [meng]), like forms in water (水中形 [shui zhong xing]), having no true substance (體無真實 [ti wu zhen shi]). We are also like this. Although we are noble and reside in deep palaces (深宮 [shen gong]), indulging in the five desires (五欲 [wu yu]). Youthful beauty (壯年美色 [zhuang nian mei se]) cannot be preserved for long; what is formed will decay, and what is born will die; youth will not last long, and old age will surely come; unrestrained eating will surely lead to illness; a hundred years of life will surely lead to death.' The princes (諸太子 [zhu tai zi]) then became sorrowful (愁憂 [chou you]) and unhappy (不樂 [bu le]), unable to eat or drink. They immediately returned to the palace (宮殿 [gong dian]) and told their parents (父母 [fu mu]): 'The world (世界 [shi jie]) is all suffering (苦 [ku]), there is nothing enjoyable. Parents (父母 [fu mu]), please allow us to leave home (出家 [chu jia]).' The king (王 [wang]) replied to the princes (太子 [tai zi]): 'Birth (生 [sheng]), old age (老 [lao]), sickness (病 [bing]), and death (死 [si]) are common to all. Why are you alone sorrowful?' They told their father king (父王 [fu wang]): 'We cannot again receive birth (生 [sheng]) through death, exhausting our spirit (精神 [jing shen]) and wandering through the five paths (五道 [wu dao]).' The king (王 [wang]) could not bear to refuse and immediately granted permission. The mother (母 [mu]) told her sons (子 [zi]): 'If you leave home (出家 [chu jia]), do not go far from me. You can stay in the royal garden (後園 [hou yuan]). It is pure (清淨 [qing jing]), with lush trees (林木茂盛 [lin mu mao sheng]), and the four kinds of offerings (四事供養 [si shi gong yang]) will not be lacking.'

[0140b07] “ěr shí wǔ bǎi tài zi nián jiàn zhǎng dà, yú hòu yī shí jí yī chù, zuò lián huá chí biān, jiàn qí xíng róng, shuǐ dǐ yǐng xiàn. shí zhū tài zi gòng xiāng wèi yán: ‘yī qiè zhū fǎ, rú huàn rú huà, rú mèng suǒ jiàn, rú shuǐ zhōng xíng, tǐ wú zhēn shí. wǒ děng jīn zhě, yì fù rú shì. suī fù háo zūn, chù zài shēn gōng, wǔ yù zì zì. zhuàng nián měi sè bù kě jiǔ bǎo； wù chéng yǒu bài, rén shēng yǒu sǐ； shǎo zhuàng bù jiǔ, huì dāng yǒu lǎo； fàn shí bù jié, huì dé yǒu bìng； bǎi nián shòu mìng, huì dāng yǒu sǐ.’ zhū tài zi jí chóu yōu bù lè, bù néng yǐn shí, jí hái gōng diàn, bái fù mǔ yán: ‘shì jiè jiē kǔ, wú kě lè zhě. fù mǔ jīn zhě, tīng wǒ děng chū jiā.’ wáng bào tài zi: ‘shēng lǎo bìng sǐ, yī qiè gòng yǒu, rǔ hé yǐ dú chóu?’ bái fù wáng yán: ‘bù néng fù yǐ sǐ shòu shēng, láo wǒ jīng shén, zhōu biàn wǔ dào.’ wáng bù rěn jù, jí biàn tīng xǔ. mǔ bào zi yán: ‘rǔ chū jiā zhě, mò shě wǒ yuǎn qù, kě yú hòu yuán. qí zhōng qīng jìng, lín mù mào shèng, sì shì gōng yǎng, bù lìng fá shǎo.’

[0140b07] "er shi wu bai tai zi nian jian zhang da, yu hou yi shi ji yi chu, zuo lian hua chi bian, jian qi xing rong, shui di ying xian. shi zhu tai zi gong xiang wei yan: 'yi qie zhu fa, ru huan ru hua, ru meng suo jian, ru shui zhong xing, ti wu zhen shi. wo deng jin zhe, yi fu ru shi. sui fu hao zun, chu zai shen gong, wu yu zi zi. zhuang nian mei se bu ke jiu bao; wu cheng you bai, ren sheng you si; shao zhuang bu jiu, hui dang you lao; fan shi bu jie, hui de you bing; bai nian shou ming, hui dang you si.' zhu tai zi ji chou you bu le, bu neng yin shi, ji hai gong dian, bai fu mu yan: 'shi jie jie ku, wu ke le zhe. fu mu jin zhe, ting wo deng chu jia.' wang bao tai zi: 'sheng lao bing si, yi qie gong you, ru he yi du chou?' bai fu wang yan: 'bu neng fu yi si shou sheng, lao wo jing shen, zhou bian wu dao.' wang bu ren ju, ji bian ting xu. mu bao zi yan: 'ru chu jia zhe, mo she wo yuan qu, ke yu hou yuan. qi zhong qing jing, lin mu mao sheng, si shi gong yang, bu ling fa shao.'

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0140b21] "At that time, the princes (諸太子 [zhu tai zi]) immediately left home (出家 [chu jia]) and accepted their mother's (母 [mu]) invitation to stay in the royal garden (後園中 [hou yuan zhong]). Each prince (太子 [tai zi]) attained the path of a Pratyekabuddha (辟支佛道 [pi zhi fu dao]). In this way, four hundred and ninety-nine princes (四百九十九太子 [si bai jiu shi jiu tai zi]) successively attained the fruit of the path (道果 [dao guo]). They went to the palace (宮中 [gong zhong]), stood before their parents (父母 [fu mu]), and said to their parents (父母 [fu mu]): 'The benefits of leaving home (出家 [chu jia]) have now been obtained.' At that time, the bhikṣus (諸比丘 [zhu bi qiu]) ascended into the sky (虛空 [xu kong]), appearing in the east and disappearing in the west, appearing in the west and disappearing in the east, appearing in the south and disappearing in the north, appearing in the north and disappearing in the south. Some made their bodies (身 [shen]) large, filling the sky (虛空中 [xu kong zhong]), and again made one body (一身 [yi shen]) into immeasurable bodies (無量身 [wu liang shen]); some emitted water (水 [shui]) from their upper body (身上 [shen shang]) and fire (火 [huo]) from their lower body (身下 [shen xia]); some emitted water (水 [shui]) from their lower body (身下 [shen xia]) and fire (火 [huo]) from their upper body (身上 [shen shang]). After performing various divine transformations (種種神變 [zhong zhong shen bian]) for their parents (父母 [fu mu]), they immediately burned their bodies (燒身 [shao shen]) and entered parinirvāṇa (般泥洹 [ban ni huan]). At that time, Lady Deer Mother (鹿母夫人 [lu mu fu ren]) collected their bones (身骨 [shen gu]) and in the royal garden (後園中 [hou yuan zhong]), immediately erected four hundred and ninety-nine stūpas (塔 [ta]) for offerings (供養 [gong yang]). The youngest prince (最小太子 [zui xiao tai zi]), after ninety days, also attained the path of a Pratyekabuddha (辟支佛道 [pi zhi fu dao]). He also manifested great divine transformations (大神變 [da shen bian]) for his parents (父母 [fu mu]), and after manifesting divine transformations (神變 [shen bian]), he immediately entered nirvana (泥洹 [ni huan]). At that time, his mother (母 [mu]) collected his bones (身骨 [shen gu]) and erected a stūpa (塔 [ta]) for offerings (供養 [gong yang]).

[0140b21] “shí zhū tài zi jí biàn chū jiā, shòu qí mǔ qǐng, zhù hòu yuán zhōng. yī yī tài zi jiē dé pì zhī fú dào, rú shì cì dì sì bǎi jiǔ shí jiǔ tài zi jiē dé dào guǒ. wǎng yì gōng zhōng, zhì fù mǔ qián, bào yán fù mǔ: ‘chū jiā lì yì, jīn yǐ huò dé.’ shí zhū bǐ qiū shēn shēng xū kōng, dōng yǒng xī méi, xī yǒng dōng méi, nán yǒng běi méi, běi yǒng nán méi. huò zuò dà shēn mǎn xū kōng zhōng, fù yǐ yī shēn zuò wú liàng shēn； huò shēn shàng chū shuǐ, shēn xià chū huǒ； shēn xià chū shuǐ, shēn shàng chū huǒ. wèi qí fù mǔ zuò zhǒng zhǒng shén biàn yǐ, jí biàn shāo shēn, qǔ bān ní huán. shí lù mǔ fū rén shōu qǔ shēn gǔ, yú hòu yuán zhōng, jí qǐ sì bǎi jiǔ shí jiǔ tǎ gōng yǎng. zuì xiǎo tài zi guò jiǔ shí rì yǐ, yì dé pì zhī fú dào, yì wèi fù mǔ xiàn dà shén biàn, xiàn shén biàn yǐ jí qǔ ní huán. ěr shí qí mǔ shōu qǔ shēn gǔ, qǐ tǎ gōng yǎng.

[0140b21] "shi zhu tai zi ji bian chu jia, shou qi mu qing, zhu hou yuan zhong. yi yi tai zi jie de pi zhi fu dao, ru shi ci di si bai jiu shi jiu tai zi jie de dao guo. wang yi gong zhong, zhi fu mu qian, bao yan fu mu: 'chu jia li yi, jin yi huo de.' shi zhu bi qiu shen sheng xu kong, dong yong xi mei, xi yong dong mei, nan yong bei mei, bei yong nan mei. huo zuo da shen man xu kong zhong, fu yi yi shen zuo wu liang shen; huo shen shang chu shui, shen xia chu huo; shen xia chu shui, shen shang chu huo. wei qi fu mu zuo zhong zhong shen bian yi, ji bian shao shen, qu ban ni huan. shi lu mu fu ren shou qu shen gu, yu hou yuan zhong, ji qi si bai jiu shi jiu ta gong yang. zui xiao tai zi guo jiu shi ri yi, yi de pi zhi fu dao, yi wei fu mu xian da shen bian, xian shen bian yi ji qu ni huan. er shi qi mu shou qu shen gu, qi ta gong yang.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0140c04] "At that time, Lady Deer Mother (鹿母夫人 [lu mu fu ren]) burned various famous incenses (眾名香 [zhong ming xiang]), made wonderful music (妙伎樂 [miao ji le]), and daily entered the royal garden (後園中 [hou yuan zhong]) to make offerings (供養 [gong yang]) to these five hundred Pratyekabuddha (辟支佛 [pi zhi fu]) stūpas (塔 [ta]). Before the stūpas (塔 [ta]), she was sorrowful (愁憂 [chou you]) and unhappy (不樂 [bu le]), and said: 'Although I gave birth to these five hundred princes (五百太子 [wu bai tai zi]), and although they left home (出家 [chu jia]), not one of them could give rise to the Bodhi mind (菩提之心 [pu ti zhi xin]).' She then made a vow (誓願 [shi yuan]): 'May the merits (功德 [gong de]) of my offerings (供養 [gong yang]) to these five hundred Pratyekabuddhas (五百辟支佛 [wu bai pi zhi fu]), and the erection of five hundred stūpas (五百塔 [wu bai ta]) and offerings (供養 [gong yang]) to their relics (舍利 [she li]), all be dedicated to all sentient beings (一切眾生 [yi qie zhong sheng]). May I in future lives not give birth to many sons (諸子 [zhu zi]) who cannot give rise to the Bodhi mind (菩提之心 [pu ti zhi xin]), but only give birth to one son (一子 [yi zi]) who can give rise to the path mind (道心 [dao xin]), leave home (出家 [chu jia]) in this life, and attain all-knowledge (一切智 [yi qie zhi]).' "

[0140c04] “ěr shí lù mǔ fū rén shāo zhòng míng xiāng, zuò miào jì lè, rì rì rù hòu yuán zhōng, gōng yǎng shì wǔ bǎi pì zhī fú tǎ. yú qí tǎ qián chóu yōu bù lè, ér zuò shì yán: ‘wǒ suī shēng shì wǔ bǎi tài zi, suī fù chū jiā, ér wú yī rén néng fā pú tí zhī xīn.’ jí lì shì yuàn: ‘wǒ gōng yǎng shì wǔ bǎi pì zhī fú, bìng qǐ wǔ bǎi tǎ, gōng yǎng shě lì gōng dé, xī yǐ huí xiàng pǔ jí yī qiè zhòng shēng. lìng wǒ lái shì bù yòng duō shēng zhū zi, ér bù néng fā pú tí zhī xīn, dàn shēng yī zi néng fā dào xīn, xiàn shì chū jiā, dé yī qiè zhì.’ ”

[0140c04] "er shi lu mu fu ren shao zhong ming xiang, zuo miao ji le, ri ri ru hou yuan zhong, gong yang shi wu bai pi zhi fu ta. yu qi ta qian chou you bu le, er zuo shi yan: 'wo sui sheng shi wu bai tai zi, sui fu chu jia, er wu yi ren neng fa pu ti zhi xin.' ji li shi yuan: 'wo gong yang shi wu bai pi zhi fu, bing qi wu bai ta, gong yang she li gong de, xi yi hui xiang pu ji yi qie zhong sheng. ling wo lai shi bu yong duo sheng zhu zi, er bu neng fa pu ti zhi xin, dan sheng yi zi neng fa dao xin, xian shi chu jia, de yi qie zhi.' "

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0140c13] The Buddha (佛 [fu]) told Ānanda (阿難 [a nan]): "The Lady Deer Mother (鹿母夫人 [lu mu fu ren]) at that time is now Lady Māyā (摩耶夫人 [mo ye fu ren]). Lady Māyā (摩耶夫人 [mo ye fu ren]) made offerings (供養 [gong yang]) to five hundred Pratyekabuddhas (五百辟支佛 [wu bai pi zhi fu]) and cultivated immeasurable good deeds (善業 [shan ye]), therefore she is now able to give birth to the body of the Tathāgata (如來身 [ru lai shen])."

[0140c13] fú gào ā nán: “ěr shí lù mǔ fū rén zhě, jīn mó yé fū rén shì. mó yé fū rén gōng yǎng wǔ bǎi pì zhī fú, jí xiū wú liàng shàn yè, shì gù jīn zhě dé shēng rú lái shēn.”

[0140c13] fu gao a nan: "er shi lu mu fu ren zhe, jin mo ye fu ren shi. mo ye fu ren gong yang wu bai pi zhi fu, ji xiu wu liang shan ye, shi gu jin zhe de sheng ru lai shen."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0140c15] When the Buddha (佛 [fu]) preached this Dharma (法 [fa]), immeasurable hundreds of thousands of humans (人 [ren]) and devas (天 [tian]) attained the first fruit of the path (初道果 [chu dao guo]) and even the fourth fruit (四果 [si guo]). Immeasurable sentient beings (無量眾生 [wu liang zhong sheng]) gave rise to the mind of Anuttarā Samyaksaṃbodhi (阿耨多羅三藐三菩提心 [a nou duo luo san miao san pu ti xin]).

[0140c15] fú shuō cǐ fǎ shí, yǒu wú liàng bǎi qiān rén tiān, dé chū dào guǒ nǎi zhì sì guǒ. yǒu wú liàng zhòng shēng, fā ā nòu duō luó sān miǎo sān pú tí xīn.

[0140c15] fu shuo ci fa shi, you wu liang bai qian ren tian, de chu dao guo nai zhi si guo. you wu liang zhong sheng, fa a nou duo luo san miao san pu ti xin.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0140c18] At that time, Ānanda (阿難 [a nan]) said to the Buddha (佛 [fu]): "World-Honored One (世尊 [shi zun])! In her past life, what karma (業行 [ye xing]) did Lady Māyā (摩耶夫人 [mo ye fu ren]) create that she was born among animals (畜生中 [chu sheng zhong]) as a deer girl (鹿女 [lu nu])?"

[0140c18] ěr shí ā nán bái fú yán: “shì zūn! mó yé fū rén guò qù shì shí zào hé yè xíng, shēng chù shēng zhōng wèi lù nǚ yě?”

[0140c18] er shi a nan bai fu yan: "shi zun! mo ye fu ren guo qu shi shi zao he ye xing, sheng chu sheng zhong wei lu nu ye?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0140c19] The Buddha (佛 [fu]) told Ānanda (阿難 [a nan]): "Listen well! I will explain to you in detail the past karma (宿世行業 [su shi xing ye]) and cause (因緣 [yin yuan]) of Lady Māyā (摩耶夫人 [mo ye fu ren]). In the immeasurable asaṃkhyeya kalpas (無量阿僧祇劫 [wu liang a seng qi jie]) of the past, a Buddha (佛 [fu]) appeared in the world, named Vipaśyin Tathāgata (毘婆尸如來 [pi po shi ru lai]), Arhat (應供 [ying gong]), Samyaksaṃbuddha (正遍知 [zheng bian zhi]), Vidyācaraṇasaṃpanna (明行足 [ming xing zu]), Sugata (善逝 [shan shi]), Lokavid (世間解 [shi jian jie]), Anuttara (無上士 [wu shang shi]), Puruṣadamyasārathi (調御丈夫 [diao yu zhang fu]), Śāstā Devamanuṣyāṇām (天人師 [tian ren shi]), Buddha (佛 [fu]), Bhagavat (世尊 [shi zun]), who taught and transformed in the world. After his parinirvāṇa (滅度之後 [mie du zhi hou]), in the period of the semblance Dharma (像法中 [xiang fa zhong]), there was a country (國 [guo]) named Vārāṇasī (波羅奈 [bo luo nai]). In that country (國 [guo]), there was a Brahmin (婆羅門 [po luo men]) who had only one daughter (一女 [yi nu]). When her father (父 [fu]) passed away, the Brahmin (婆羅門 [po luo men]) wife raised this daughter (女 [nu]), who gradually grew older. Their family had only one fruit orchard (果園 [guo yuan]). Her mother (母 [mu]) made her guard the orchard, and she herself went to seek food. After she had eaten, she would then bring food for her daughter (女 [nu]), doing so every day. One day, her mother (母 [mu]) was delayed and did not bring food on time. Her daughter (女 [nu]) was sad and distressed, tormented by hunger and thirst, and became angry (恚心 [hui xin]), saying: 'For what reason (因緣 [yin yuan]) does my mother (母 [mu]) not give me food today, and does not come to see me?' She was vexed repeatedly, and then angrily said: 'My mother (母 [mu]) is now worse than an animal (畜生 [chu sheng]). I have seen animals (畜獸 [chu shou]) and wild deer (野鹿 [ye lu]) whose children are hungry and thirsty, and they do not abandon them.' Not long after, her mother (母 [mu]) arrived with food. Just as she was about to eat, a Pratyekabuddha (辟支佛 [pi zhi fu]) śramaṇa (沙門 [sha men]) came from the south (南方 [nan fang]), flying through the air (飛空 [fei kong]) towards the north (北過 [bei guo]). At that time, the daughter (女 [nu]) saw this bhikṣu (比丘 [bi qiu]), and was filled with joy (歡喜 [huan xi]). She immediately rose, joined her palms (合掌 [he zhang]), prostrated her head (頭面作禮 [tou mian zuo li]), and invited him. She spread a clean seat (淨座 [jing zuo]) for him, took good and wonderful flowers (好妙華 [hao miao hua]), reduced her portion of food (食分 [shi fen]), and offered it to the bhikṣu (比丘 [bi qiu]). After the bhikṣu (比丘 [bi qiu]) ate, he preached the wonderful Dharma (妙法 [miao fa]) for her, showing her the way, benefiting her, and gladdening her. At that time, the daughter (女 [nu]) immediately made a vow (發願 [fa yuan]): 'May I in future lives encounter sages (賢聖 [xian sheng]), make offerings (禮事供養 [li shi gong yang]), and may my face (面首 [mian shou]) be beautiful (端正 [duan zheng]), my status noble and wealthy (尊榮豪貴 [zun rong hao gui]), and when I walk, may lotus flowers (蓮華 [lian hua]) support my feet.' "

[0140c19] fú gào ā nán: “shàn tīng! wú dāng wèi rǔ fēn bié jiě shuō mó yé fū rén sù shì xíng yè yīn yuán. nǎi wǎng guò qù wú liàng ā sēng qí jié, ěr shí yǒu fú chū shì, hào pí pó shī rú lái,, yīng gōng,, zhèng biàn zhī,, míng xíng zú,, shàn shì,, shì jiān jiě,, wú shàng shì,, diào yù zhàng fū,, tiān rén shī,, fú,, shì zūn, zài shì jiào huà. miè dù zhī hòu, yú xiàng fǎ zhōng, ěr shí yǒu guó hào bō luó nài. qí guó yǒu yī pó luó mén, wéi shēng yī nǚ. qí fù mìng zhōng, pó luó mén fù yǎng yù cǐ nǚ, nián zhuǎn zhǎng dà. qí jiā wéi yǒu yī guǒ yuán, qí mǔ yǐ nǚ shǒu yuán, zì wǎng qiú shí. jì zì shí yǐ, hòu wèi qí nǚ ér sòng shí fēn, rì rì rú shì. qí mǔ yī rì ér biàn jī chí, guò shí bù yǔ. qí nǚ yì chí, jī kě suǒ bī, ér biàn huì xīn yán: ‘wǒ mǔ jīn rì hé yīn yuán gù, bù yǔ wǒ shí, bù lái jiàn kàn.’ nǎi zhì fán wǎn zài sān, xún fù huì yán: ‘wǒ mǔ jīn zhě bù rú chù shēng. wǒ jiàn chù shòu yě lù, zi jī kě shí, xīn bù shě lí.’ rú shì wèi jiǔ, mǔ chí shí zhì. zhèng yù yǐn shí, yǒu yī pì zhī fú shā mén, cóng nán fāng lái, fēi kōng běi guò. ěr shí qí nǚ jiàn cǐ bǐ qiū, xīn shēng huān xǐ, jí qǐ hé zhǎng, tóu miàn zuò lǐ, jí biàn qǐng zhī, wèi fū jìng zuò, qǔ hǎo miào huá, jiǎn qí shí fēn, fèng shī bǐ qiū. bǐ qiū shí yǐ, wèi shuō miào fǎ, shì jiào lì xǐ. ěr shí qí nǚ jí fā yuàn yán: ‘yuàn wǒ lái shì, zāo yù xián shèng, lǐ shì gōng yǎng, shǐ wǒ miàn shǒu duān zhèng, zūn róng háo guì, ruò jīng xíng shí, lián huá chéng zú.’ ”

[0140c19] fu gao a nan: "shan ting! wu dang wei ru fen bie jie shuo mo ye fu ren su shi xing ye yin yuan. nai wang guo qu wu liang a seng qi jie, er shi you fu chu shi, hao pi po shi ru lai,, ying gong,, zheng bian zhi,, ming xing zu,, shan shi,, shi jian jie,, wu shang shi,, diao yu zhang fu,, tian ren shi,, fu,, shi zun, zai shi jiao hua. mie du zhi hou, yu xiang fa zhong, er shi you guo hao bo luo nai. qi guo you yi po luo men, wei sheng yi nu. qi fu ming zhong, po luo men fu yang yu ci nu, nian zhuan zhang da. qi jia wei you yi guo yuan, qi mu yi nu shou yuan, zi wang qiu shi. ji zi shi yi, hou wei qi nu er song shi fen, ri ri ru shi. qi mu yi ri er bian ji chi, guo shi bu yu. qi nu yi chi, ji ke suo bi, er bian hui xin yan: 'wo mu jin ri he yin yuan gu, bu yu wo shi, bu lai jian kan.' nai zhi fan wan zai san, xun fu hui yan: 'wo mu jin zhe bu ru chu sheng. wo jian chu shou ye lu, zi ji ke shi, xin bu she li.' ru shi wei jiu, mu chi shi zhi. zheng yu yin shi, you yi pi zhi fu sha men, cong nan fang lai, fei kong bei guo. er shi qi nu jian ci bi qiu, xin sheng huan xi, ji qi he zhang, tou mian zuo li, ji bian qing zhi, wei fu jing zuo, qu hao miao hua, jian qi shi fen, feng shi bi qiu. bi qiu shi yi, wei shuo miao fa, shi jiao li xi. er shi qi nu ji fa yuan yan: 'yuan wo lai shi, zao yu xian sheng, li shi gong yang, shi wo mian shou duan zheng, zun rong hao gui, ruo jing xing shi, lian hua cheng zu.' "

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0141a12] The Buddha (佛 [fu]) told Ānanda (阿難 [a nan]): "The daughter (女 [nu]) at that time is Lady Deer Mother (鹿母夫人 [lu mu fu ren]). Because she offered one meal, covered with pure flowers (淨華 [jing hua]), to a Pratyekabuddha (辟支佛 [pi zhi fu]), for five hundred lifetimes (五百世中 [wu bai shi zhong]) she was noble and wealthy (尊榮豪貴 [zun rong hao gui]), with food and clothing naturally supplied, and lotus flowers (蓮華 [lian hua]) supporting her feet. By the power of her vow (願力因緣 [yuan li yin yuan]), she is now able to encounter five hundred Pratyekabuddhas (五百辟支佛 [wu bai pi zhi fu]) and make offerings (禮事供養 [li shi gong yang]). At that time, because of one evil word (惡言 [e yan]), not knowing her mother's (母 [mu]) kindness, she slandered her mother (母 [mu]), comparing her to an animal (畜生 [chu sheng]). Because of this evil speech (惡口因緣 [e kou yin yuan]), for five hundred lifetimes (五百身中 [wu bai shen zhong]) she was born in a deer's (鹿 [lu]) womb."

[0141a12] fú gào ā nán: “ěr shí nǚ zhě, lù mǔ fū rén shì. yǐ qí yī shí, jìng huá fù shàng, shī pì zhī fú, wǔ bǎi shì zhōng zūn róng háo guì, yī shí zì rán, lián huá chéng zú. yuàn lì yīn yuán, jīn dé zhí wǔ bǎi pì zhī fú lǐ shì gōng yǎng. ěr shí yǐ yī è yán, bù zhī qí ēn, huǐ mà qí mǔ, yù rú chù shēng, yǐ shì è kǒu yīn yuán, wǔ bǎi shēn zhōng shēng lù fù zhōng.”

[0141a12] fu gao a nan: "er shi nu zhe, lu mu fu ren shi. yi qi yi shi, jing hua fu shang, shi pi zhi fu, wu bai shi zhong zun rong hao gui, yi shi zi ran, lian hua cheng zu. yuan li yin yuan, jin de zhi wu bai pi zhi fu li shi gong yang. er shi yi yi e yan, bu zhi qi en, hui ma qi mu, yu ru chu sheng, yi shi e kou yin yuan, wu bai shen zhong sheng lu fu zhong."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0141a17] The Buddha (佛 [fu]) told Ānanda (阿難 [a nan]): "In this world (世間 [shi jian]), calamity (禍 [huo]) arises from the mouth (口 [kou]). One should guard one's mouth (口 [kou]) more carefully than a raging fire (猛火 [meng huo]). A raging fire (猛火熾然 [meng huo chi ran]) can burn for one lifetime (一世 [yi shi]), but raging evil speech (惡口熾然 [e kou chi ran]) burns for countless lifetimes (無數世 [wu shu shi]); a raging fire (猛火熾然 [meng huo chi ran]) burns worldly wealth (世間財 [shi jian cai]), but raging evil speech (惡口熾然 [e kou chi ran]) burns the seven noble treasures (七聖財 [qi sheng cai]). Therefore, Ānanda (阿難 [a nan])! All sentient beings (一切眾生 [yi qie zhong sheng]), calamity (禍 [huo]) comes from the mouth (口 [kou]). The tongue (口舌 [kou she]) is the axe that destroys the body (鑿身之斧 [zao shen zhi fu]), the calamity that annihilates the self (滅身之禍 [mie shen zhi huo])."

[0141a17] fú gào ā nán: “rén shēng shì jiān, huò cóng kǒu shēng, dāng hù yú kǒu, shén yú měng huǒ. měng huǒ chì rán néng shāo yī shì, è kǒu chì rán shāo wú shù shì； měng huǒ chì rán shāo shì jiān cái, è kǒu chì rán shāo qī shèng cái. shì gù ā nán! yī qiè zhòng shēng huò cóng kǒu chū. kǒu shé zhě, záo shēn zhī fǔ, miè shēn zhī huò.”

[0141a17] fu gao a nan: "ren sheng shi jian, huo cong kou sheng, dang hu yu kou, shen yu meng huo. meng huo chi ran neng shao yi shi, e kou chi ran shao wu shu shi; meng huo chi ran shao shi jian cai, e kou chi ran shao qi sheng cai. shi gu a nan! yi qie zhong sheng huo cong kou chu. kou she zhe, zao shen zhi fu, mie shen zhi huo."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0141a22] When the Buddha (佛 [fu]) preached this sūtra (經 [jing]), a thousand Upāsakas (優婆塞 [you po sai]) and Upāsikās (優婆夷 [you po yi]) carefully guarded against faults of speech (口過 [kou guo]), and immediately attained the first fruit (初果 [chu guo]). Furthermore, immeasurable bhikṣus (比丘 [bi qiu]) and bhikṣuṇīs (比丘尼 [bi qiu ni]) attained the first fruit of the path (初道果 [chu dao guo]) and even the fourth fruit (四果 [si guo]); immeasurable humans (人 [ren]) and devas (天 [tian]) all gave rise to the mind of Anuttarā Samyaksaṃbodhi (阿耨多羅三藐三菩提心 [a nou duo luo san miao san pu ti xin]), and even the mind of Pratyekabuddha (辟支佛心 [pi zhi fu xin]). All the great multitude (一切大眾 [yi qie da zhong]) heard the Buddha (佛 [fu]) preach the Dharma (說法 [shuo fa]), rejoiced, bowed, and departed.

[0141a22] fú shuō cǐ jīng shí, yǒu qiān yōu pó sāi,, yōu pó yí shèn hù kǒu guò, jí dé chū guǒ. fù yǒu wú liàng bǐ qiū,, bǐ qiū ní dé chū dào guǒ nǎi zhì sì guǒ； wú liàng rén tiān jiē fā ā nòu duō luó sān miǎo sān pú tí xīn, nǎi zhì pì zhī fú xīn. yī qiè dà zhòng wén fú shuō fǎ, huān xǐ fèng xíng, zuò lǐ ér qù.

[0141a22] fu shuo ci jing shi, you qian you po sai,, you po yi shen hu kou guo, ji de chu guo. fu you wu liang bi qiu,, bi qiu ni de chu dao guo nai zhi si guo; wu liang ren tian jie fa a nou duo luo san miao san pu ti xin, nai zhi pi zhi fu xin. yi qie da zhong wen fu shuo fa, huan xi feng xing, zuo li er qu.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0141a27] At that time, the World-Honored One (世尊 [shi zun]) and Ānanda (阿難 [a nan]) entered Rājagṛha (王舍城 [wang she cheng]), and after begging for food, left the city (城 [cheng]). Outside the city gate (城門外 [cheng men wai]) was a large deep pit (大深坑 [da shen keng]). The people of Rājagṛha (王舍城人 [wang she cheng ren]) carried and discarded large and small excrement (大小便利 [da xiao bian li]) into this pit (坑中 [keng zhong]), and foul rain water (惡水 [e shui]) also entered it. At that time, in this stagnant water (洸水中 [guang shui zhong]) there was an insect (虫 [chong]) whose form resembled a human (似人 [shi ren]), with many hands (手 [shou]) and feet (足 [zu]). From afar, it saw the Tathāgata (如來 [ru lai]), raised its head out of the water (出水 [chu shui]), looked at the Tathāgata (如來 [ru lai]), and its eyes (目 [mu]) were filled with tears. The Tathāgata (如來 [ru lai]) saw this, felt pity and sorrow (愍而哀傷 [min er ai shang]), and was displeased. He immediately returned to Gṛdhrakūṭa Mountain (耆闍崛山 [qi du jue shan]).

[0141a27] ěr shí shì zūn yǔ ā nán rù wáng shě chéng, qǐ shí yǐ, hái chū chéng, yú chéng mén wài yǒu dà shēn kēng. shí wáng shě chéng rén dān chí dà xiǎo biàn lì, qì shì kēng zhōng, tiān yǔ è shuǐ yì rù qí zhōng. ěr shí cǐ guāng shuǐ zhōng yǒu yī chóng, qí xíng shì rén, zhòng duō shǒu zú, yáo jiàn rú lái, qíng tóu chū shuǐ, shì yú rú lái, liú lèi mǎn mù. rú lái jiàn yǐ, mǐn ér āi shāng, cǎn rán bù yuè, jí hái qí dū jué shān.

[0141a27] er shi shi zun yu a nan ru wang she cheng, qi shi yi, hai chu cheng, yu cheng men wai you da shen keng. shi wang she cheng ren dan chi da xiao bian li, qi shi keng zhong, tian yu e shui yi ru qi zhong. er shi ci guang shui zhong you yi chong, qi xing shi ren, zhong duo shou zu, yao jian ru lai, qing tou chu shui, shi yu ru lai, liu lei man mu. ru lai jian yi, min er ai shang, can ran bu yue, ji hai qi du jue shan.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0141b04] At that time, Ānanda (阿難 [a nan]) spread the niṣīdana (尼師檀 [ni shi tan]). The Tathāgata (如來 [ru lai]) sat upon it, in the lotus posture (結加趺坐 [jie jia fu zuo]). At that time, Ānanda (阿難 [a nan]) observed the minds of the multitude (眾心 [zhong xin]), all of whom had doubts, and immediately rose from his seat, straightened his robes (整衣服 [zheng yi fu]), bared his right shoulder (偏袒右肩 [pian tan you jian]), joined his hands (叉手合掌 [cha shou he zhang]), and said to the Buddha (佛 [fu]): "World-Honored One (世尊 [shi zun])! The insect (虫 [chong]) seen earlier in the stagnant excrement (洸屎中 [guang shi zhong]) – what karma (業行 [ye xing]) did it create in its previous life? How long has it been in this water (水中 [shui zhong])? And when will it attain liberation (解脫 [jie tuo])?"

[0141b04] ěr shí, ā nán fū ní shī tán. rú lái zuò shàng, jié jiā fū zuò. ěr shí, ā nán guān chá zhòng xīn, wèn rú lái yán: “shì zūn! xiàng suǒ jiàn guāng shǐ zhōng chóng zhě, xiān shì zào hé yè xíng? shēng cǐ shuǐ zhōng, wèi jǐ shí yé? fù yú hé shí dāng dé jiě tuō?”

[0141b04] er shi, a nan fu ni shi tan. ru lai zuo shang, jie jia fu zuo. er shi, a nan guan cha zhong xin, wen ru lai yan: "shi zun! xiang suo jian guang shi zhong chong zhe, xian shi zao he ye xing? sheng ci shui zhong, wei ji shi ye? fu yu he shi dang de jie tuo?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0141b07] The Buddha (佛 [fu]) told Ānanda (阿難 [a nan]) and all the great multitude (諸大眾 [zhu da zhong]): "Listen well! I will tell you. Ānanda (阿難 [a nan])! In the immeasurable thousands of kalpas (無量千劫 [wu liang qian jie]) of the past, a Buddha (佛 [fu]) appeared in the world. After his teachings were complete, he entered nirvana (涅槃 [nie pan]). After his parinirvāṇa (滅度之後 [mie du zhi hou]), in the period of the semblance Dharma (像法中 [xiang fa zhong]), there was a Brahmin (婆羅門 [po luo men]) who built a monastery (僧房 [seng fang]) and made offerings (供養 [gong yang]) to the saṅgha (眾僧 [zhong seng]). At that time, a donor (檀越 [tan yue]) sent much ghee (酥油 [su you]). At that time, a visiting bhikṣu (客比丘 [ke bi qiu]) came. At that time, the steward (知事維那 [zhi shi wei na]) was angry (瞋恚 [chen hui]), disliking the many visiting monks (客僧 [ke seng]) who came, and concealed the ghee (酥油 [su you]), withholding it. The visiting monks (客眾僧 [ke zhong seng]) said: 'Why don't you give us the ghee (酥油 [su you]) and honey (蜜 [mi])?' The steward (維那 [wei na]) replied: 'You are guests, I am old.' The visiting bhikṣu (客比丘 [ke bi qiu]) said: 'This was given by the donor (檀越 [tan yue]) to the present saṅgha (現前僧 [xian qian seng]).' At that time, the steward (維那 [wei na]) was fierce and terrifying (兇惡可畏 [xiong e ke wei]), and immediately cursed: 'Why don't you eat excrement (屎尿 [shi niao])! Why do you ask me for ghee (酥油 [su you])?' Because of this evil speech (惡言 [e yan]), from that time onwards for ninety billion kalpas (九十億劫 [jiu shi yi jie]), he was always born in this stagnant water (洸水之中 [guang shui zhi zhong]). The steward (維那 [wei na]) at that time is now this insect (虫 [chong]) in the stagnant water (洸水中 [guang shui zhong]). Because of one evil word (惡言 [e yan]) spoken in a past life, reviling the saṅgha (眾僧 [zhong seng]), for immeasurable thousands of lifetimes (無量千世 [wu liang qian shi]) he has lived in this excrement (屎中 [shi zhong])."

[0141b07] fú gào ā nán jí zhū dà zhòng: “rǔ děng shàn tīng! dāng wèi rǔ shuō. ā nán! nǎi wǎng guò qù wú liàng qiān jié, ěr shí yǒu fú chū xìng yú shì. jiào huà yǐ zhōu, qiān shén niè pán. miè dù zhī hòu, yú xiàng fǎ zhōng yǒu yī pó luó mén, zào lì sēng fáng, gōng yǎng zhòng sēng. shí yǒu tán yuè duō sòng sū yóu, shí yǒu kè bǐ qiū lái. ěr shí zhī shì wéi nà xīn shēng chēn huì, xián kè sēng lái duō, yǐn nì sū yóu, tíng chí bù yǔ. kè zhòng sēng yán: ‘hé bù fù sū yóu mì yé?’ wéi nà dá yán: ‘rǔ kè wǒ jiù.’ kè bǐ qiū yán: ‘cǐ shì tán yuè shī xiàn qián sēng.’ ěr shí wéi nà xiōng è kě wèi, jí biàn mà lì: ‘rǔ hé bù dàn shǐ niào yě! yún hé cóng wǒ nǎi suǒ sū yóu.’ yǐ cǐ è yán, cóng shì yǐ lái jiǔ shí yì jié, cháng shēng yú shì guāng shuǐ zhī zhōng. ěr shí wéi nà zhě, jīn cǐ guāng shuǐ zhōng chóng, shì yóu guò qù shì fā yī è yán, hē mà zhòng sēng, wú liàng qiān shì zhù cǐ shǐ zhōng.”

[0141b07] fu gao a nan ji zhu da zhong: "ru deng shan ting! dang wei ru shuo. a nan! nai wang guo qu wu liang qian jie, er shi you fu chu xing yu shi. jiao hua yi zhou, qian shen nie pan. mie du zhi hou, yu xiang fa zhong you yi po luo men, zao li seng fang, gong yang zhong seng. shi you tan yue duo song su you, shi you ke bi qiu lai. er shi zhi shi wei na xin sheng chen hui, xian ke seng lai duo, yin ni su you, ting chi bu yu. ke zhong seng yan: 'he bu fu su you mi ye?' wei na da yan: 'ru ke wo jiu.' ke bi qiu yan: 'ci shi tan yue shi xian qian seng.' er shi wei na xiong e ke wei, ji bian ma li: 'ru he bu dan shi niao ye! yun he cong wo nai suo su you.' yi ci e yan, cong shi yi lai jiu shi yi jie, chang sheng yu shi guang shui zhi zhong. er shi wei na zhe, jin ci guang shui zhong chong, shi you guo qu shi fa yi e yan, he ma zhong seng, wu liang qian shi zhu ci shi zhong."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0141b20] The Buddha (佛 [fu]) told his disciples (諸弟子 [zhu di zi]): "You should guard your mouth (口 [kou]). The harm of the mouth (口之過患 [kou zhi guo huan]) is greater than a raging fire (猛火 [meng huo]). Parents (父母 [fu mu]) and the saṅgha (眾僧 [zhong seng]) should be praised with gentle words (軟語 [ruan yu]), and their kindness (恩 [en]) should always be remembered. The saṅgha (眾僧 [zhong seng]) is the field of blessings (福田 [fu tian]) that transcends the three realms (三界 [san jie]); parents (父母 [fu mu]) are the most supreme field of blessings (最勝福田 [zui sheng fu tian]) within the three realms (三界內 [san jie nei]). Why? Among the saṅgha (眾僧 [zhong seng]), there are four pairs (四雙 [si shuang]), eight kinds of noble persons (八輩 [ba bei]), and twelve sages (十二賢士 [shi er xian shi]). Making offerings (供 [gong]) to them brings blessings (得福 [de fu]), and further leads to the attainment of the path (成道 [cheng dao]). Parents (父母 [fu mu]) carry and nurture for ten months (十月懷抱 [shi yue huai bao]), pushing away the dry and removing the wet (推乾去濕 [tui gan qu shi]), suckling and raising their children (乳哺長大 [ru bu zhang da]), teaching them skills (教誨技藝 [jiao hui ji yi]), nurturing them according to the seasons, and when they leave home (出家 [chu jia]) and cultivate to attain liberation (解脫 [jie tuo]), crossing the ocean of birth and death (度生死海 [du sheng si hai]), they benefit themselves and also benefit all sentient beings (一切眾生 [yi qie zhong sheng])."

[0141b20] fú gào zhū dì zi: “dāng hù yú kǒu, kǒu zhī guò huàn, shén yú měng huǒ. fù mǔ zhòng sēng, yí yīng zàn tàn ruǎn yǔ, cháng niàn qí ēn. zhòng sēng zhě, chū sān jiè zhī fú tián； fù mǔ zhě, sān jiè nèi zuì shèng fú tián. hé yǐ gù? zhòng sēng zhī zhōng, yǒu sì shuāng,, bā bèi,, shí èr xián shì, gōng zhī dé fú, jìn kě chéng dào. fù mǔ zhě, shí yuè huái bào, tuī gān qù shī, rǔ bǔ zhǎng dà, jiào huì jì yì, suí shí jiāng yǎng, jí qí chū jiā xiū dé jiě tuō, dù shēng sǐ hǎi, zì lì jiān lì yī qiè zhòng shēng.”

[0141b20] fu gao zhu di zi: "dang hu yu kou, kou zhi guo huan, shen yu meng huo. fu mu zhong seng, yi ying zan tan ruan yu, chang nian qi en. zhong seng zhe, chu san jie zhi fu tian; fu mu zhe, san jie nei zui sheng fu tian. he yi gu? zhong seng zhi zhong, you si shuang,, ba bei,, shi er xian shi, gong zhi de fu, jin ke cheng dao. fu mu zhe, shi yue huai bao, tui gan qu shi, ru bu zhang da, jiao hui ji yi, sui shi jiang yang, ji qi chu jia xiu de jie tuo, du sheng si hai, zi li jian li yi qie zhong sheng."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0141b27] The Buddha (佛 [fu]) told Ānanda (阿難 [a nan]): "Parents (父母 [fu mu]) and the saṅgha (眾僧 [zhong seng]) are the two fields of blessings (二福田 [er fu tian]) for all sentient beings (一切眾生 [yi qie zhong sheng]), which lead to the wonderful fruits of human and heavenly realms (人天 [ren tian]), nirvana (泥洹 [ni huan]), and liberation (解脫 [jie tuo]), and are attained through them."

[0141b27] fú gào ā nán: “fù mǔ,, zhòng sēng shì yī qiè zhòng shēng zhǒng èr fú tián, suǒ wèi rén tiān,, ní huán,, jiě tuō miào guǒ, yīn zhī dé chéng.”

[0141b27] fu gao a nan: "fu mu,, zhong seng shi yi qie zhong sheng zhong er fu tian, suo wei ren tian,, ni huan,, jie tuo miao guo, yin zhi de cheng."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0141b29] When the Buddha (佛 [fu]) preached this sūtra (經 [jing]), immeasurable hundreds of thousands of sentient beings (無量百千眾生 [wu liang bai qian zhong sheng]), humans (人 [ren]) and non-humans (非人 [fei ren]), some attained the first fruit (初果 [chu guo]), even the fourth fruit (四果 [si guo]), some gave rise to the mind of Anuttarā Samyaksaṃbodhi (阿耨多羅三藐三菩提心 [a nou duo luo san miao san pu ti xin]), or the mind of śrāvakas (聲聞 [sheng wen]) and Pratyekabuddhas (辟支佛心 [pi zhi fu xin]). All the great multitude (一切大眾 [yi qie da zhong]) heard the Buddha (佛 [fu]) preach the Dharma (說法 [shuo fa]), rejoiced greatly, bowed, and departed.

[0141b29] fú shuō cǐ jīng shí, wú liàng bǎi qiān zhòng shēng,, rén jí fēi rén, huò dé chū guǒ, nǎi zhì sì guǒ, huò fā ā nòu duō luó sān miǎo sān pú tí xīn, huò fā shēng wén pì zhī fú xīn, gè gè hé zhǎng lǐ fú yòu rào, huān xǐ ér qù.

[0141b29] fu shuo ci jing shi, wu liang bai qian zhong sheng,, ren ji fei ren, huo de chu guo, nai zhi si guo, huo fa a nou duo luo san miao san pu ti xin, huo fa sheng wen pi zhi fu xin, ge ge he zhang li fu you rao, huan xi er qu.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0141c05] Furthermore, in the country (國 [guo]) of Vārāṇasī (波羅奈 [bo luo nai]), there was a Brahmin (婆羅門 [po luo men]) chief minister (輔相 [fu xiang]) whose family was very wealthy (大富 [da fu]), possessing abundant treasures (財寶 [cai bao]), gold (金 [jin]), silver (銀 [yin]), lapis lazuli (琉璃 [liu li]), coral (珊瑚 [shan hu]), amber (虎珀 [hu po]), elephants (象 [xiang]), horses (馬 [ma]), cattle (牛 [niu]), sheep (羊 [yang]), lands (田業 [tian ye]), and servants (僮僕 [tong pu]), all in abundance. When he was over eighty years old, he had a son (男兒 [nan er]) who was wonderfully handsome (妙色端正 [miao se duan zheng]) and possessed all human characteristics (人相具足 [ren xiang ju zu]). His parents (父母 [fu mu]) were joyful. They summoned the physiognomists (相師 [xiang shi]) to divine his fortune (占相吉凶 [zhan xiang ji xiong]) and gave him the name Kuṇṭi (均提 [jun ti]). At the age of seven, his parents (父母 [fu mu]) loved him and allowed him to leave home (出家 [chu jia]). He went to the Kṣatriya (剎提利 [sha ti li]) Indrāyaṇa Mountain (因提羅山 [yin ti luo shan]) to the Tathāgata's (如來 [ru lai]) place.

[0141c05] fù cì, bō luó nài guó yǒu yī fǔ xiāng pó luó mén, qí jiā dà fù, duō ráo cái bǎo, jīn yín liú lí,, shān hú hǔ pò,, xiàng mǎ niú yáng,, tián yè tóng pú, zài suǒ chōng zú. nián guò bā shí, shēng yī nán ér, miào sè duān zhèng, rén xiāng jù zú. fù mǔ huān xǐ, zhào zhū xiāng shī zhàn xiāng jí xiōng, wèi qí lì zì, hào yuē jūn tí. nián shǐ qī suì, fù mǔ ài niàn, fàng lìng chū jiā, wǎng yì shā tí lì yīn tí luó shān, zhì rú lái suǒ.

[0141c05] fu ci, bo luo nai guo you yi fu xiang po luo men, qi jia da fu, duo rao cai bao, jin yin liu li,, shan hu hu po,, xiang ma niu yang,, tian ye tong pu, zai suo chong zu. nian guo ba shi, sheng yi nan er, miao se duan zheng, ren xiang ju zu. fu mu huan xi, zhao zhu xiang shi zhan xiang ji xiong, wei qi li zi, hao yue jun ti. nian shi qi sui, fu mu ai nian, fang ling chu jia, wang yi sha ti li yin ti luo shan, zhi ru lai suo.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0141c11] At that time, the Tathāgata (如來 [ru lai]) was surrounded by the four assemblies (四眾 [si zhong]), extensively preaching worldly (世論 [shi lun]) and transcendent (出世間之法 [chu shi jian zhi fa]) dharmas (法 [fa]) for devas (天 [tian]), nāgas (龍 [long]), ghosts (鬼神 [gui shen]), and the great multitude (大眾 [da zhong]). At that time, the Brahmin (婆羅門 [po luo men]) said to the Buddha (佛 [fu]): "World-Honored One (世尊 [shi zun])! I had this child (兒 [er]) in my old age. The World-Honored One's (世尊 [shi zun]) great compassion (大慈 [da ci]) covers all. I now offer this child (兒 [er]) to be a disciple of the Buddha (佛弟子 [fu di zi])."

[0141c11] ěr shí rú lái sì zhòng wéi rào, wèi zhū tiān lóng,, guǐ shén,, dà zhòng guǎng shuō shì lùn jí chū shì jiān zhī fǎ. shí pó luó mén bái fú yán: “shì zūn! chuí lǎo zhī nián shēng yù cǐ ér, shì zūn dà cí pǔ fù yī qiè, jīn yǐ cǐ ér wèi fú dì zi.”

[0141c11] er shi ru lai si zhong wei rao, wei zhu tian long,, gui shen,, da zhong guang shuo shi lun ji chu shi jian zhi fa. shi po luo men bai fu yan: "shi zun! chui lao zhi nian sheng yu ci er, shi zun da ci pu fu yi qie, jin yi ci er wei fu di zi."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0141c15] The Buddha (佛 [fu]) said: "Welcome, bhikṣu (比丘 [bi qiu])! Your hair (鬚髮 [xu fa]) will fall off by itself, and the kāṣāya (袈裟 [jia sha]) will be on your body." The Buddha (佛 [fu]) preached the Dharma (說法 [shuo fa]) for him, showing him the way, benefiting him, and gladdening him. He immediately attained the fruit of the path (道果 [dao guo]), the three insights (三明 [san ming]), six supernormal powers (六通 [liu tong]), and possessed the eight liberations (八解脫 [ba jie tuo]).

[0141c15] fú yán: “shàn lái bǐ qiū! xū fà zì luò, jiā shā zhe shēn.” fú wèi shuō fǎ, shì jiào lì xǐ, jí dé dào guǒ, sān míng liù tōng, jù bā jiě tuō.

[0141c15] fu yan: "shan lai bi qiu! xu fa zi luo, jia sha zhe shen." fu wei shuo fa, shi jiao li xi, ji de dao guo, san ming liu tong, ju ba jie tuo.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0141c18] At that time, Ānanda (阿難 [a nan]) observed the minds of the multitude (眾心 [zhong xin]), all of whom had doubts. He immediately rose from his seat, straightened his robes (整衣服 [zheng yi fu]), bared his right shoulder (偏袒右肩 [pian tan you jian]), joined his hands (叉手合掌 [cha shou he zhang]), and said to the Buddha (佛 [fu]): "World-Honored One (世尊 [shi zun])! What merits (功德 [gong de]) did Śrāmaṇera Kuṇṭi (均提沙彌 [jun ti sha mi]) create in his past life? What practices (行業 [xing ye]) did he cultivate? That he met the World-Honored One (世尊 [shi zun]) and attained the fruit of the path (道果 [dao guo]) so quickly?"

[0141c18] ěr shí ā nán guān chá zhòng xīn xián jiē yǒu yí, jí cóng zuò qǐ, zhěng yī fú, piān tǎn yòu jiān, chā shǒu hé zhǎng, bái fú yán: “shì zūn! jūn tí shā mí, guò qù shì shí, zuò hé gōng dé? xiū hé xíng yè? zhí yù shì zūn huò dé dào guǒ, hé yǐ sù jí?”

[0141c18] er shi a nan guan cha zhong xin xian jie you yi, ji cong zuo qi, zheng yi fu, pian tan you jian, cha shou he zhang, bai fu yan: "shi zun! jun ti sha mi, guo qu shi shi, zuo he gong de? xiu he xing ye? zhi yu shi zun huo de dao guo, he yi su ji?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0141c22] The Buddha (佛 [fu]) told Ānanda (阿難 [a nan]): "Śrāmaṇera Kuṇṭi (均提沙彌 [jun ti sha mi]) is not just now. In past lives, he made offerings (供養 [gong yang]) to parents (父母 [fu mu]) and the saṅgha (眾僧 [zhong seng]), cultivated wonderful merits (妙功德 [miao gong de]), and met good spiritual friends (善知識 [shan zhi shi]), and now he has attained the fruit of the path (道果 [dao guo])."

[0141c22] fú gào ā nán: “jūn tí shā mí fēi shì jīn yě. guò qù shì shí, gōng yǎng fù mǔ zhòng sēng, xiū miào gōng dé, yù shàn zhī shí, jīn dé dào guǒ.”

[0141c22] fu gao a nan: "jun ti sha mi fei shi jin ye. guo qu shi shi, gong yang fu mu zhong seng, xiu miao gong de, yu shan zhi shi, jin de dao guo."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0141c24] Ānanda (阿難 [a nan]) said to the Buddha (佛 [fu]): "May the Buddha (佛 [fu]) speak of it."

The Buddha (佛 [fu]) told Ānanda (阿難 [a nan]): "Listen well! In the immeasurable thousands of years (無量千歲 [wu liang qian sui]) of the past, a Buddha (佛 [fu]) appeared in the world, named Vipaśyin (毘婆尸 [pi po shi]), who taught and transformed in the world (世 [shi]) and benefited devas (天 [tian]) and humans (人 [ren]). After his teaching mission was complete, he entered nirvana (涅槃 [nie pan]). After his parinirvāṇa (滅度之後 [mie du zhi hou]), in the period of the righteous Dharma (正法中 [zheng fa zhong]), there was a young bhikṣu (年少比丘 [nian shao bi qiu]) who was proficient in the three baskets (三藏 [san cang]) – namely, the Abhidharma-piṭaka (阿毘曇藏 [a pi tan cang]), the Vinaya-piṭaka (毘尼藏 [pi ni cang]), and the Sūtra-piṭaka (修多羅藏 [xiu duo luo cang]) – with a handsome face (面首端正 [mian shou duan zheng]) and complete human characteristics (人相具足 [ren xiang ju zu]), eloquent in preaching the Dharma (辯才說法 [bian cai shuo fa]), with a wonderful voice (妙音聲 [miao yin sheng]), known by many people, and supported by Kṣatriyas (剎利 [sha li]) and Brahmins (婆羅門 [po luo men]). At that time, there was a bhikṣu (比丘 [bi qiu]) whose body (形體 [xing ti]) was ugly (麤醜 [cu chou]), whose human characteristics (人相 [ren xiang]) were not abundant, and whose voice (音聲 [yin sheng]) was dull and heavy, but who always loved to praise the Three Jewels (三寶 [san bao]). At that time, the young bhikṣu (年少比丘 [nian shao bi qiu]) who was proficient in the three baskets (三藏 [san cang]) saw his unpleasant voice (聲惡 [sheng e]) and immediately reviled him, saying: 'Such a voice (音聲 [yin sheng]) is worse than a dog's bark (狗吠 [gou fei]).' The old bhikṣu (老比丘 [lao bi qiu]) said: 'Why do you revile me? Do you not know me?' The young bhikṣu (年少比丘 [nian shao bi qiu]) who was proficient in the three baskets (三藏 [san cang]) said: 'I know you. You are the Mahāthera (摩訶羅 [mo he luo]) old bhikṣu (老比丘 [lao bi qiu]) from the righteous Dharma (正法中 [zheng fa zhong]) of Vipaśyin Buddha (毘婆尸佛 [pi po shi fu]). How could I not know?' The Mahāthera (摩訶羅 [mo he luo]) said: 'What I had to do is done, the pure conduct (梵行 [fan xing]) is established, and I will not receive further existence.' The bhikṣu (比丘 [bi qiu]) who was proficient in the three baskets (三藏 [san cang]) heard these words and his heart (心 [xin]) trembled and his hair (毛 [mao]) stood on end. At that time, the Mahāthera (摩訶羅 [mo he luo]) immediately raised his right hand (右手 [you shou]) and emitted a great light (大光明 [da guang ming]), illuminating the ten directions (十方 [shi fang]). At that time, the bhikṣu (比丘 [bi qiu]) who was proficient in the three baskets (三藏 [san cang]) immediately went forward, prostrated his head (頭面 [tou mian]) and touched his feet (接足 [jie zu]), revering him, seeking forgiveness (求哀懺悔 [qiu ai chan hui]): 'I was foolish (愚癡 [yu chi]) and ignorant (不識 [bu shi]), not recognizing the sage (賢聖 [xian sheng]), and committed this evil karma (惡業 [e ye]). May I in future lives be close to good friends (善友 [shan you]), meet a holy teacher (聖師 [sheng shi]), extinguish my defilements (漏盡 [lou jin]) and sever my fetters (結解 [jie jie]), just like the great virtuous one.' "

[0141c24] ā nán bái fú yán: “yuàn fú shuō zhī.”

fú gào ā nán: “shàn tīng! nǎi wǎng guò qù wú liàng qiān suì, yǒu fú chū shì, hào pí pó shī, zài shì jiào huà, lì yì tiān rén. huà yuán yǐ zhōu, qiān shén niè pán. miè dù zhī hòu, yú zhèng fǎ zhōng, yǒu yī nián shǎo bǐ qiū, tōng dá sān cáng——suǒ wèi ā pí tán cáng,, pí ní cáng,, xiū duō luó cáng——miàn shǒu duān zhèng, rén xiāng jù zú, biàn cái shuō fǎ, yǒu miào yīn shēng, duō rén suǒ shí, shā lì,, pó luó mén zhī suǒ gōng yǎng. shí yǒu yī bǐ qiū, xíng tǐ cū chǒu, rén xiāng bù fēng, jiā fù yīn shēng dùn zhòng, cháng hǎo zàn tàn sān bǎo. ěr shí sān cáng nián shǎo bǐ qiū jiàn qí shēng è, jí biàn huǐ mà, ér zuò shì yán: ‘rú shì yīn shēng, bù rú gǒu fèi.’ shí lǎo bǐ qiū yán: ‘rǔ hé yǐ jiàn huǐ mà yě? rǔ bù shí wǒ yé?’ sān cáng nián shǎo yán: ‘wǒ shí rǔ, rǔ shì pí pó shī fú zhèng fǎ zhōng mó hē luó lǎo bǐ qiū, hé yǐ bù shí?’ mó hē luó yán: ‘wǒ suǒ zuò yǐ bàn, fàn xíng yǐ lì, bù shòu hòu yǒu.’ sān cáng bǐ qiū wén shì yǔ yǐ, xīn jīng máo shù. ěr shí mó hē luó jí jǔ yòu shǒu, fàng dà guāng míng, pǔ zhào shí fāng. ěr shí sān cáng jí qián, tóu miàn jiē zú lǐ jìng, qiú āi chàn huǐ: ‘ér wǒ yú chī, bù shí xián shèng, zuò shì è yè. lìng wǒ lái shì dé jìn shàn yǒu, zhí yù shèng shī, lòu jǐn jié jiě, yì rú dà dé.’ ”

[0141c24] a nan bai fu yan: "yuan fu shuo zhi."

fu gao a nan: "shan ting! nai wang guo qu wu liang qian sui, you fu chu shi, hao pi po shi, zai shi jiao hua, li yi tian ren. hua yuan yi zhou, qian shen nie pan. mie du zhi hou, yu zheng fa zhong, you yi nian shao bi qiu, tong da san cang--suo wei a pi tan cang,, pi ni cang,, xiu duo luo cang--mian shou duan zheng, ren xiang ju zu, bian cai shuo fa, you miao yin sheng, duo ren suo shi, sha li,, po luo men zhi suo gong yang. shi you yi bi qiu, xing ti cu chou, ren xiang bu feng, jia fu yin sheng dun zhong, chang hao zan tan san bao. er shi san cang nian shao bi qiu jian qi sheng e, ji bian hui ma, er zuo shi yan: 'ru shi yin sheng, bu ru gou fei.' shi lao bi qiu yan: 'ru he yi jian hui ma ye? ru bu shi wo ye?' san cang nian shao yan: 'wo shi ru, ru shi pi po shi fu zheng fa zhong mo he luo lao bi qiu, he yi bu shi?' mo he luo yan: 'wo suo zuo yi ban, fan xing yi li, bu shou hou you.' san cang bi qiu wen shi yu yi, xin jing mao shu. er shi mo he luo ji ju you shou, fang da guang ming, pu zhao shi fang. er shi san cang ji qian, tou mian jie zu li jing, qiu ai chan hui: 'er wo yu chi, bu shi xian sheng, zuo shi e ye. ling wo lai shi de jin shan you, zhi yu sheng shi, lou jin jie jie, yi ru da de.' "

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0142a13] The Buddha (佛 [fu]) told Ānanda (阿難 [a nan]): "At that time, the bhikṣu (比丘 [bi qiu]) who was proficient in the three baskets (三藏 [san cang]), because of one evil word (惡言 [e yan]) reviling an elder (上座 [shang zuo]), for five hundred lifetimes (五百身中 [wu bai shen zhong]), was always born as a dog (狗身 [gou shen])." All the great multitude (一切大眾 [yi qie da zhong]) heard the Buddha (佛 [fu]) preach the Dharma (說法 [shuo fa]), and all trembled in fear (驚戰悚 [jing zhan song]), and with one voice exclaimed: "Alas! Alas! In the world (世間 [shi jian]), no poisonous calamity (毒禍 [du huo]) is greater than that of the mouth (口 [kou])."

[0142a13] fú gào ā nán: “ěr shí, sān cáng bǐ qiū yǐ yī è yán hē mà shàng zuò, wǔ bǎi shēn zhōng, cháng zuò gǒu shēn.” yī qiè dà zhòng wén fú shuō fǎ, jiē jīng zhàn sǒng, jù fā shēng yán: “guài zāi! guài zāi! shì jiān dú huò mò xiān yú kǒu.”

[0142a13] fu gao a nan: "er shi, san cang bi qiu yi yi e yan he ma shang zuo, wu bai shen zhong, chang zuo gou shen." yi qie da zhong wen fu shuo fa, jie jing zhan song, ju fa sheng yan: "guai zai! guai zai! shi jian du huo mo xian yu kou."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0142a17] At that time, immeasurable hundreds of thousands of people (無量百千人 [wu liang bai qian ren]) all made a vow (誓願 [shi yuan]), and recited a verse (偈言 [ji yan]):

"Even if a hot iron wheel (熱鐵輪 [re tie lun])
Spins upon my head (頂上旋 [ding shang xuan]),
I will never, for this suffering (苦 [ku]),
Utter an evil word (惡言 [e yan]).
Even if a hot iron wheel (熱鐵輪 [re tie lun])
Spins upon my head (頂上旋 [ding shang xuan]),
I will never, for this suffering (苦 [ku]),
Slander a sage (聖 [sheng]) or a good person (善人 [shan ren])."

[0142a17] ěr shí, wú liàng bǎi qiān rén jiē lì shì yuàn, ér shuō jì yán:

“jiǎ shǐ rè tiě lún,　　zài wǒ dǐng shàng xuán,
　zhōng bù wèi cǐ kǔ,　　ér fā yú è yán.
　jiǎ shǐ rè tiě lún,　　zài wǒ dǐng shàng xuán,
　zhōng bù wèi cǐ kǔ,　　huǐ shèng jí shàn rén.”

[0142a17] er shi, wu liang bai qian ren jie li shi yuan, er shuo ji yan:

"jia shi re tie lun, zai wo ding shang xuan,
zhong bu wei ci ku, er fa yu e yan.
jia shi re tie lun, zai wo ding shang xuan,
zhong bu wei ci ku, hui sheng ji shan ren."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0142a23] The Buddha (佛 [fu]) told Ānanda (阿難 [a nan]): "Śāriputra (舍利弗 [she li fu]) is a good spiritual friend (善知識 [shan zhi shi]) to all sentient beings (諸眾生 [zhu zhong sheng]). Day and night, in the six periods (晝夜六時 [zhou ye liu shi]), he constantly observes sentient beings (五道眾生 [wu dao zhong sheng]) in the five paths (五道 [wu dao]) with his wisdom eye (道眼 [dao yan]), and immediately goes to liberate those who should be liberated.

[0142a23] fú gào ā nán: “shě lì fú zhě, yú zhū zhòng shēng wèi shàn zhī shí, zhòu yè liù shí, cháng yǐ dào yǎn guān wǔ dào zhòng shēng, suǒ yīng dù zhě, xún wǎng dù zhī.

[0142a23] fu gao a nan: "she li fu zhe, yu zhu zhong sheng wei shan zhi shi, zhou ye liu shi, chang yi dao yan guan wu dao zhong sheng, suo ying du zhe, xun wang du zhi.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0142a26] "At that time, between the two countries (二國中間 [er guo zhong jian]) of Magadha (摩竭提 [mo jie ti]), there were five hundred merchants (五百賈客 [wu bai jia ke]) who passed through a dangerous road (嶮路 [xian lu]). At that time, the leader of the merchants (估客主 [gu ke zhu]) had a white dog (白狗 [bai gou]). At that time, the companion leader cooked meat (煑肉 [zhu rou]) for food in the early evening. In the latter part of the night, the dog (狗 [gou]) stole and ate it. The next morning, the companion leader wanted to eat early but could not find it. Tormented by hunger and thirst, anger (瞋恚 [chen hui]) arose within him. He personally took a knife (刀 [dao]), cut off the dog's (狗 [gou]) four legs (四足 [si zu]), threw its body (身 [shen]) into a pit (坑中 [keng zhong]), and left it there. The dog (狗 [gou]) writhed, suffering great pain (大苦惱 [da ku nao]). At that time, Śāriputra (舍利弗 [she li fu]), in the early evening, saw it from afar with his wisdom eye (道眼 [dao yan]). After the night passed, at dawn, he put on his robes (衣 [yi]), took his bowl (鉢 [bo]), entered the city (城 [cheng]) to beg for food, and then went to the dangerous road (嶮路 [xian lu]), to the dog's (狗 [gou]) place, and gave it food. He then preached the Dharma (說法 [shuo fa]) for it, showing it the way, benefiting it, and gladdening it. After the dog (狗 [gou]) heard the Dharma (法 [fa]), it felt ashamed (慚愧 [can kui]) and unhappy (不樂 [bu le]). After one more seven-day period, its karma (罪 [zui]) was completed, and it was born into the human realm (人中 [ren zhong])."

[0142a26] “ěr shí, mó jié tí èr guó zhōng jiān yǒu wǔ bǎi jiǎ kè, jīng guò xiǎn lù. shí gū kè zhǔ jiāng yī bái gǒu. ěr shí bàn zhǔ chū yè zhǔ ròu zuò shí. yú hòu yè shí, gǒu tōu shí zhī. míng rì, bàn zhǔ yù zǎo yǐn shí, qiú zhī bù dé, jī kě suǒ bī, chēn huì nèi fā, shǒu zì chí dāo, duàn gǒu sì zú, tóu shēn kēng zhōng, shě zhī ér qù. qí gǒu wǎn zhuǎn, shòu dà kǔ nǎo. shí shě lì fú yú chū yè shí, dào yǎn yáo jiàn. guò yè zhì dàn, zhe yī chí bō rù chéng qǐ shí yǐ, wǎng yì xiǎn lù, zhì bǐ gǒu suǒ, chí shí yǔ zhī. yīn wèi shuō fǎ, shì jiào lì xǐ. gǒu wén fǎ yǐ, cán kuì bù lè, què hòu yī qī, zuì bì dé chū shēng yú rén zhōng.”

[0142a26] "er shi, mo jie ti er guo zhong jian you wu bai jia ke, jing guo xian lu. shi gu ke zhu jiang yi bai gou. er shi ban zhu chu ye zhu rou zuo shi. yu hou ye shi, gou tou shi zhi. ming ri, ban zhu yu zao yin shi, qiu zhi bu de, ji ke suo bi, chen hui nei fa, shou zi chi dao, duan gou si zu, tou shen keng zhong, she zhi er qu. qi gou wan zhuan, shou da ku nao. shi she li fu yu chu ye shi, dao yan yao jian. guo ye zhi dan, zhe yi chi bo ru cheng qi shi yi, wang yi xian lu, zhi bi gou suo, chi shi yu zhi. yin wei shuo fa, shi jiao li xi. gou wen fa yi, can kui bu le, que hou yi qi, zui bi de chu sheng yu ren zhong."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0142b07] The Buddha (佛 [fu]) told Ānanda (阿難 [a nan]): "The white dog (白狗 [bai gou]) at that time is now Śrāmaṇera Kuṇṭi (均提沙彌 [jun ti sha mi]). Because in his past life he reviled a sage (賢聖 [xian sheng]), he fell into an evil path. Because he was able to immediately change, felt ashamed (慙愧 [can kui]) and repented (懺悔 [chan hui]), and made a vow (誓願 [shi yuan]), he met good spiritual friends (善友 [shan you]). Because he met good spiritual friends (善友 [shan you]), his karma (罪 [zui]) was completed, and he was born into the human realm (人中 [ren zhong]). When he met the Buddha (佛世尊 [fu shi zun]), he immediately extinguished his defilements (漏盡 [lou jin])."

[0142b07] fú gào ā nán: “ěr shí bái gǒu zhě, jīn jūn tí shā mí shì. yóu guò qù shì huǐ mà xián shèng, duò zài è dào. yóu xún néng gǎi, cán kuì chàn huǐ, fā shì yuàn gù, dé yù shàn yǒu. yù shàn yǒu gù, zuì bì dé chū shēng yú rén zhōng. yù fú shì zūn, jí dé lòu jǐn.”

[0142b07] fu gao a nan: "er shi bai gou zhe, jin jun ti sha mi shi. you guo qu shi hui ma xian sheng, duo zai e dao. you xun neng gai, can kui chan hui, fa shi yuan gu, de yu shan you. yu shan you gu, zui bi de chu sheng yu ren zhong. yu fu shi zun, ji de lou jin."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0142b10] The Buddha (佛 [fu]) told Ānanda (阿難 [a nan]): "You should remember the kindness (恩 [en]) of parents (父母 [fu mu]) and good spiritual friends (善知識 [shan zhi shi])! Therefore, knowing kindness, you should always repay kindness (報恩 [bao en]). Good spiritual friends (善知識 [shan zhi shi]) are a great cause (大因緣 [da yin yuan])."

[0142b10] fú gào ā nán: “dāng niàn fù mǔ jí shàn zhī shí ēn! shì gù zhī ēn, cháng dāng bào ēn. shàn zhī shí zhě shì dà yīn yuán.”

[0142b10] fu gao a nan: "dang nian fu mu ji shan zhi shi en! shi gu zhi en, chang dang bao en. shan zhi shi zhe shi da yin yuan."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0142b12] When the Buddha (佛 [fu]) preached this Dharma (法 [fa]), immeasurable hundreds of thousands of sentient beings (無量百千眾生 [wu liang bai qian zhong sheng]) gave rise to the mind of Anuttarā Samyaksaṃbodhi (阿耨多羅三藐三菩提心 [a nou duo luo san miao san pu ti xin]), and even the mind of śrāvakas (聲聞 [sheng wen]) and Pratyekabuddhas (辟支佛心 [pi zhi fu xin]). All the great multitude (一切大眾 [yi qie da zhong]) heard the Buddha (佛 [fu]) preach the Dharma (說法 [shuo fa]), rejoiced greatly, bowed, and departed.

The Great Vaipulya Buddha's Requital of Kindness Sūtra, Volume 3 (大方便佛報恩經卷第三 [da fang bian fu bao en jing juan di san])

[0142b12] fú shuō cǐ fǎ shí, wú liàng bǎi qiān zhòng shēng fā ā nòu duō luó sān miǎo sān pú tí xīn, nǎi zhì shēng wén pì zhī fú xīn. yī qiè dà zhòng, wén fú shuō fǎ, huān xǐ yǒng yuè, zuò lǐ ér qù.

dà fāng biàn fú bào ēn jīng juǎn dì sān

[0142b12] fu shuo ci fa shi, wu liang bai qian zhong sheng fa a nou duo luo san miao san pu ti xin, nai zhi sheng wen pi zhi fu xin. yi qie da zhong, wen fu shuo fa, huan xi yong yue, zuo li er qu.

da fang bian fu bao en jing juan di san