Chapter 14: Prophecy for Three Hundred Million Youths

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

[0260b12] "Good son! At that time, Brahmin Haiji (海濟婆羅門 [hai ji po luo men])'s three hundred million disciples were sitting at the garden gate, and someone came to encourage them to take refuge in the Three Jewels (三歸 [san gui]) and generate bodhi (菩提 [pu ti]). Good son! At that time, Brahmin Haiji (海濟婆羅門 [hai ji po luo men]) said to his disciples, 'You, tongzi (童子 [tong zi], youths), may generate the Anuttara-samyak-sambodhi mind, and each choose the Buddha-land you desire, making vows as you wish before the Tathagata.' Among his disciples, there was a tongzi (童子 [tong zi]) named Yue Ren (月忍 [yue ren], Moon Forbearance). He said to his teacher, 'What is this path? What merits should be accumulated, what practices should be cultivated, and what thoughts should be held to attain bodhi (菩提 [pu ti])?' The Master said, 'Tongzi! A Bodhisattva (菩薩 [pu sa]) who possesses the four immeasurable treasuries (四無量藏 [si wu liang cang]) can attain bodhi (菩提 [pu ti]). What are the four? Possessing the inexhaustible treasury of merit (無盡福藏 [wu jin fu cang]), possessing the inexhaustible treasury of wisdom (無盡智藏 [wu jin zhi cang]), possessing the inexhaustible treasury of insight (無盡慧藏 [wu jin hui cang]), and possessing the inexhaustible treasury of all Buddha-dharmas (無盡一切佛法藏 [wu jin yi qie fu fa cang]). These are called possessing the four inexhaustible treasuries (四無盡藏 [si wu jin cang]). Good son! The Tathagata speaks of this bodhi path (菩提道 [pu ti dao]) as the Dharma-door of thoroughly collecting pure virtues and crossing samsāra (總集淨德度生死法門 [zong ji jing de du sheng si fa men]). A Bodhisattva (菩薩 [pu sa]) fully practices dana (施 [shi]) for the sake of saving sentient beings; a Bodhisattva (菩薩 [pu sa]) fully observes precepts (持戒 [chi jie]) for the sake of fulfilling vows; a Bodhisattva (菩薩 [pu sa]) fully practices patience (忍辱 [ren ru]) for the sake of perfecting the marks (相好 [xiang hao]); a Bodhisattva (菩薩 [pu sa]) fully practices vīrya (精進 [jing jin]) for the sake of accomplishing all matters; a Bodhisattva (菩薩 [pu sa]) fully practices dhyāna (禪 [chan]) for the sake of training the mind; a Bodhisattva (菩薩 [pu sa]) fully practices wisdom (慧 [hui]) for the sake of eliminating all defilements; a Bodhisattva (菩薩 [pu sa]) fully practices much hearing (聞 [wen]) for the sake of countless eloquence; a Bodhisattva (菩薩 [pu sa]) fully practices merit (功德 [gong de]) for the sake of benefiting all sentient beings; a Bodhisattva (菩薩 [pu sa]) fully practices wisdom (智 [zhi]) for the sake of countless wisdoms; a Bodhisattva (菩薩 [pu sa]) fully practices calm abiding (止 [zhi]) for the sake of acting as the mind desires; a Bodhisattva (菩薩 [pu sa]) fully practices insight (觀 [guan]) for the sake of eliminating doubts; a Bodhisattva (菩薩 [pu sa]) fully practices loving-kindness (慈 [ci]) for the sake of a mind without hindrance; a Bodhisattva (菩薩 [pu sa]) fully practices compassion (悲 [bei]) for the sake of tirelessly converting beings; a Bodhisattva (菩薩 [pu sa]) fully practices joy (喜 [xi]) for the sake of delight in the Dharma (法 [fa]); a Bodhisattva (菩薩 [pu sa]) fully practices equanimity (捨 [she]) for the sake of eliminating attachment and aversion; a Bodhisattva (菩薩 [pu sa]) fully practices śramaṇa (摩沙門 [mo sha men]) for the sake of eliminating obstacles; a Bodhisattva (菩薩 [pu sa]) fully practices renunciation (出家 [chu jia]) for the sake of abandoning all conditioned existence; a Bodhisattva (菩薩 [pu sa]) fully practices solitude (閑居 [xian ju]) for the sake of eliminating unwholesome karma (不善業 [bu shan ye]) and cultivating wholesome karma (善業 [shan ye]); a Bodhisattva (菩薩 [pu sa]) fully practices mindfulness (念 [nian]) for the sake of attaining dhāraṇī (持 [chi]); a Bodhisattva (菩薩 [pu sa]) fully practices intention (意 [yi]) for the sake of profound awakening; a Bodhisattva (菩薩 [pu sa]) fully practices strong will (強志 [qiang zhi]) for the sake of awakening to the meaning; a Bodhisattva (菩薩 [pu sa]) fully practices foundations of mindfulness (念處 [nian chu]) for the sake of contemplating body, feelings, mind, and dharmas (法 [fa]); a Bodhisattva (菩薩 [pu sa]) fully practices right abandoning (正捨 [zheng she]) for the sake of abandoning all unwholesome dharmas (不善法 [bu shan fa]) and fully cultivating all wholesome dharmas (善 [shan]); a Bodhisattva (菩薩 [pu sa]) fully practices supernatural powers (神通 [shen tong]) for the sake of lightening body and mind; a Bodhisattva (菩薩 [pu sa]) fully practices roots (根 [gen]) for the sake of fully controlling the senses; a Bodhisattva (菩薩 [pu sa]) fully practices powers (力 [li]) for the sake of subduing all defilements; a Bodhisattva (菩薩 [pu sa]) fully practices factors of awakening (覺分 [jue fen]) for the sake of awakening to the true Dharma (法 [fa]); a Bodhisattva (菩薩 [pu sa]) fully practices the six harmonious respects (六和敬法 [liu he jing fa]) for the sake of purifying the minds of those who are to be saved. Tongzi! This is the Dharma-door of thoroughly collecting pure virtues and crossing samsāra (總具足淨度生死法門 [zong ju zu jing du sheng si fa men]).'

[0260b12] “shàn nán zi! shí hǎi jì pó luó mén sān yì dì zi, wèi zài yuán mén zuò, yǒu rén lái wèi wǒ sān guī quàn yǐ pú tí zhě. shàn nán zi! ěr shí hǎi jì pó luó mén gào zhū dì zi yán: ‘rǔ děng tóng zi, kě fā ā nòu duō luó sān miǎo sān pú tí xīn, gè suí suǒ yù ér qǔ fú tǔ, zài rú lái qián suí yì fā yuàn.’ qí dì zi zhōng, yǒu yī tóng zi míng yuē yuè rěn, bǐ bái shī yán: ‘shì dào yún hé? dāng jī hé dé,, xiū hé xíng,, zuò hé niàn ér dé pú tí?’ dà shī gào yuē: ‘tóng zi! pú sà jù sì wú liàng cáng dé dǎi pú tí. hé wèi wèi sì? jù wú jǐn fú cáng, jù wú jǐn zhì cáng, jù wú jǐn huì cáng, jù wú jǐn yī qiè fú fǎ cáng, shì míng jù zú sì wú jǐn cáng. shàn nán zi! rú lái shuō rú shì pú tí dào, míng zǒng jí jìng dé dù shēng sǐ fǎ mén. pú sà jù zú xíng shī, wèi dù zhòng shēng gù； pú sà jù zú chí jiè, wèi mǎn yuàn gù； pú sà jù zú rěn rǔ, chéng xiāng hǎo gù； pú sà jù zú jīng jìn, yǐ bàn zhòng shì gù； pú sà jù zú chán, yǐ diào xīn gù； pú sà jù zú huì, yǐ miè zhū jié gù； pú sà jù zú wén, wèi ā sēng qí biàn cái gù； pú sà jù zú gōng dé, rùn yì yī qiè zhòng shēng gù； pú sà jù zú zhì, wèi ā sēng qí zhì gù； pú sà jù zú zhǐ, suí xīn zuò gù； pú sà jù zú guān, wèi chú yí huò gù； pú sà jù zú cí, wèi xīn wú ài gù； pú sà jù zú bēi, wèi dù huà wú pí yàn gù； pú sà jù zú xǐ, wèi lè fǎ xǐ gù； pú sà jù zú shě, wèi chú ài zēng gù； pú sà jù zú mó shā mén, wèi chú zhàng ài gù； pú sà jù zú chū jiā, wèi shě yī qiè yǒu wèi gù； pú sà jù zú xián jū, wèi miè bù shàn yè xiū yì shàn yè gù； pú sà jù zú niàn, wèi dé chí gù； pú sà jù zú yì, wèi jué shēn jiě gù； pú sà jù zú qiáng zhì, wèi jué yì gù； pú sà jù zú niàn chù, wèi guān shēn,, shòu,, xīn,, fǎ gù； pú sà jù zú zhèng shě, wèi shě yī qiè bù shàn fǎ xiū mǎn yī qiè shàn gù； pú sà jù zú shén tōng, wèi qīng shēn xīn gù； pú sà jù zú gēn, wèi mǎn shè gēn gù； pú sà jù zú lì, wèi fú yī qiè jié shǐ gù； pú sà jù zú jué fēn, wèi jué shí fǎ gù； pú sà jù zú liù hé jìng fǎ, wèi jìng yīng dù zhě xīn gù. tóng zi! shì míng zǒng jù zú jìng dù shēng sǐ fǎ mén.’

[0260b12] "shan nan zi! shi hai ji po luo men san yi di zi, wei zai yuan men zuo, you ren lai wei wo san gui quan yi pu ti zhe. shan nan zi! er shi hai ji po luo men gao zhu di zi yan: 'ru deng tong zi, ke fa a nou duo luo san miao san pu ti xin, ge sui suo yu er qu fu tu, zai ru lai qian sui yi fa yuan.' qi di zi zhong, you yi tong zi ming yue yue ren, bi bai shi yan: 'shi dao yun he? dang ji he de,, xiu he xing,, zuo he nian er de pu ti?' da shi gao yue: 'tong zi! pu sa ju si wu liang cang de dai pu ti. he wei wei si? ju wu jin fu cang, ju wu jin zhi cang, ju wu jin hui cang, ju wu jin yi qie fu fa cang, shi ming ju zu si wu jin cang. shan nan zi! ru lai shuo ru shi pu ti dao, ming zong ji jing de du sheng si fa men. pu sa ju zu xing shi, wei du zhong sheng gu; pu sa ju zu chi jie, wei man yuan gu; pu sa ju zu ren ru, cheng xiang hao gu; pu sa ju zu jing jin, yi ban zhong shi gu; pu sa ju zu chan, yi diao xin gu; pu sa ju zu hui, yi mie zhu jie gu; pu sa ju zu wen, wei a seng qi bian cai gu; pu sa ju zu gong de, run yi yi qie zhong sheng gu; pu sa ju zu zhi, wei a seng qi zhi gu; pu sa ju zu zhi, sui xin zuo gu; pu sa ju zu guan, wei chu yi huo gu; pu sa ju zu ci, wei xin wu ai gu; pu sa ju zu bei, wei du hua wu pi yan gu; pu sa ju zu xi, wei le fa xi gu; pu sa ju zu she, wei chu ai zeng gu; pu sa ju zu mo sha men, wei chu zhang ai gu; pu sa ju zu chu jia, wei she yi qie you wei gu; pu sa ju zu xian ju, wei mie bu shan ye xiu yi shan ye gu; pu sa ju zu nian, wei de chi gu; pu sa ju zu yi, wei jue shen jie gu; pu sa ju zu qiang zhi, wei jue yi gu; pu sa ju zu nian chu, wei guan shen,, shou,, xin,, fa gu; pu sa ju zu zheng she, wei she yi qie bu shan fa xiu man yi qie shan gu; pu sa ju zu shen tong, wei qing shen xin gu; pu sa ju zu gen, wei man she gen gu; pu sa ju zu li, wei fu yi qie jie shi gu; pu sa ju zu jue fen, wei jue shi fa gu; pu sa ju zu liu he jing fa, wei jing ying du zhe xin gu. tong zi! shi ming zong ju zu jing du sheng si fa men.'

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

[0260c13] "He said to his teacher, 'I heard the World-Honored One say: "Giving leads to great wealth and benefits many relatives; observing precepts leads to birth in heaven; much learning leads to great wisdom. The World-Honored One teaches cultivation of purity for the sake of crossing samsāra (生死 [sheng si])." 'The Master said, 'Tongzi! Some enjoy giving in samsāra (生死 [sheng si]), as you said. Tongzi! Good men! Good women! Those who believe in the bodhi path (菩提道 [pu ti dao]) give for the sake of training the mind; observe precepts for the sake of eliminating the mind; seek to hear for the sake of eliminating mental defilements; cultivate compassion for the sake of great compassion; and collect other dharmas (法 [fa]) with wisdom (智慧 [zhi hui]) and skillful means. Tongzi! This is the bodhi path (菩提道 [pu ti dao]), fully accumulating such virtues, cultivating in such a way, and contemplating in such a way to attain bodhi (菩提 [pu ti]). All tongzi (童子 [tong zi])! The practice of the bodhi path (菩提道 [pu ti dao]) is like this. All tongzi (童子 [tong zi])! You may seek bodhi (菩提 [pu ti]). All tongzi (童子 [tong zi])! The bodhi path (菩提道 [pu ti dao]) is pure, you should make sincere vows, and they will surely be fulfilled. All tongzi (童子 [tong zi])! The bodhi path (菩提道 [pu ti dao]) is pure because the mind is pure. All tongzi (童子 [tong zi])! The bodhi path (菩提道 [pu ti dao]) is direct, purifying all defilements without deceit or falsehood. All tongzi (童子 [tong zi])! The bodhi path (菩提道 [pu ti dao]) leads to the ultimate unsurpassed Nirvana (安隱無上涅槃 [an yin wu shang nie pan]). Therefore, you should now make vows, and choose to adorn a pure or impure Buddha-land as you wish.'

[0260c13] “bǐ bái shī yán: ‘wén shì zūn shuō: “bù shī dé dà fù, ráo yì zhū juàn shǔ； chí jiè dé shēng tiān； duō wén dé dà huì. shì zūn shuō xiū jìng, wèi dù shēng sǐ gù.” ’ dà shī gào yuē: ‘tóng zi! yǒu lè shēng sǐ shī zhě, rú rǔ suǒ shuō. tóng zi! shàn nán zi! shàn nǚ rén! xìn pú tí dào shī zhě, wèi diào fú xīn gù； chí jiè wèi miè xīn gù； qiú wén wèi chú xīn zhuó gù； xiū bēi wèi dà bēi xīn gù； yú fǎ yǐ zhì huì fāng biàn jù zú jí xíng. tóng zi! cǐ shì pú tí dào, jù zú jí rú shì dé,, rú shì xiū,, rú shì niàn, nǎi dǎi pú tí. zhū tóng zi! pú tí dào xíng rú shì. zhū tóng zi! kě qiú pú tí. zhū tóng zi! pú tí dào jìng, yīng zhì yì lì yuàn, bì dāng dé mǎn. zhū tóng zi! pú tí dào jìng yǐ yì jìng gù. zhū tóng zi! pú tí dào zhí, jìng chú zhū jié wú chǎn wěi gù. zhū tóng zi! pú tí dào nǎi zhì ān yǐn wú shàng niè pán jì gù. shì gù rǔ děng, jīn kě lì yuàn, suí qǔ yán jìng bù jìng fú tǔ.’

[0260c13] "bi bai shi yan: 'wen shi zun shuo: "bu shi de da fu, rao yi zhu juan shu; chi jie de sheng tian; duo wen de da hui. shi zun shuo xiu jing, wei du sheng si gu." ' da shi gao yue: 'tong zi! you le sheng si shi zhe, ru ru suo shuo. tong zi! shan nan zi! shan nu ren! xin pu ti dao shi zhe, wei diao fu xin gu; chi jie wei mie xin gu; qiu wen wei chu xin zhuo gu; xiu bei wei da bei xin gu; yu fa yi zhi hui fang bian ju zu ji xing. tong zi! ci shi pu ti dao, ju zu ji ru shi de,, ru shi xiu,, ru shi nian, nai dai pu ti. zhu tong zi! pu ti dao xing ru shi. zhu tong zi! ke qiu pu ti. zhu tong zi! pu ti dao jing, ying zhi yi li yuan, bi dang de man. zhu tong zi! pu ti dao jing yi yi jing gu. zhu tong zi! pu ti dao zhi, jing chu zhu jie wu chan wei gu. zhu tong zi! pu ti dao nai zhi an yin wu shang nie pan ji gu. shi gu ru deng, jin ke li yuan, sui qu yan jing bu jing fu tu.'

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

[0260c26] "Good son! At that time, Yue Ren Tongzi (月忍童子 [yue ren tong zi]) went before Treasury Buddha (寶藏如來 [bao cang ru lai]), knelt on his right knee, clasped his hands together, and said to the Buddha, 'World-Honored One! I now wish to generate the Anuttara-samyak-sambodhi mind, and among the sentient beings in this defiled Buddha-land (濁佛土 [zhuo fu tu]), who have little greed, anger, and delusion, who are not forgetful, who have no defiled mind, no hostile mind, no stingy or jealous mind, who have no wrong views but abide in right views, who have no unwholesome mind but always seek a wholesome mind, who have no mind for the three evil destinies (三惡趣 [san e qu]) but seek the mind for human and deva realms, who gather good roots in the three grounds of merit (三福地 [san fu de]), who seek the Three Vehicles (三乘 [san cheng]), I shall attain Anuttara-samyak-sambodhi among them. World-Honored One! If my intention is fulfilled in this way, may I naturally have a dragon elephant (龍象 [long xiang]) in both my hands.' As soon as he spoke, by the Buddha's divine power, there were naturally dragon elephants (龍象 [long xiang]) in both his hands, their bodies pure white and complete with seven limbs (七支 [qi zhi]). He personally saw them and said to them, 'You two dragon elephants (龍象 [long xiang]), ascend into the void and pervade this land, sending down extremely fragrant and wondrous eight-merit rain (八功德雨 [ba gong de yu]), awakening all sentient beings in this Buddha-land; may these raindrops touch sentient beings' bodies, and those who smell the fragrance will have the five hindrances (五蓋 [wu gai]) removed, namely, desire, sleepiness, agitation, regret, and doubt.' As soon as he spoke, those two dragon elephants (龍象 [long xiang]) immediately ascended into the void, with such swiftness, like a strong man shooting an arrow swiftly. Those two dragon elephants (龍象 [long xiang]) completed their tasks as described before and returned to stand before him.

[0260c26] “shàn nán zi! ěr shí yuè rěn tóng zi zhì bǎo cáng rú lái qián, yòu xī zhe de chā shǒu hé zhǎng ér bái fú yán: ‘shì zūn! wǒ jīn yù fā ā nòu duō luó sān miǎo sān pú tí xīn, yú cǐ zhuó fú tǔ zhōng zhòng shēng, shǎo yú tān yù,, chēn huì,, yú chī, wú wàng shī, wú zhuó xīn,, wú yuàn xīn,, wú qiān jí xīn, wú xié jiàn xīn zhù zhèng jiàn xīn, wú bù shàn xīn cháng qiú shàn xīn, wú sān è qù xīn qiú rén tiān xīn, jí sān fú de shàn gēn xīn, qiú sān chéng xīn, wǒ dāng yú shì zhōng chéng ā nòu duō luó sān miǎo sān pú tí. shì zūn! ruò wǒ rú yì mǎn zhě, lìng wǒ liǎng shǒu yǒu zì rán lóng xiàng.’ shì fā yán yǐ, méng fú shén lì, yú liǎng shǒu zhōng yǒu zì rán lóng xiàng, qí shēn chún bái qī zhī jù zú. gōng zì mù jiàn ér gào zhī yuē: ‘rǔ èr lóng xiàng, shàng shēng xū kōng zhōu biàn cǐ tǔ, jiàng jí xiāng miào bā gōng dé yǔ, jué cǐ fú tǔ yī qiè zhòng shēng； lìng cǐ yǔ dì chù zhòng shēng shēn, yǒu wén xiāng zhě lìng chú wǔ gài, wèi ài,, shuì,, diào,, huǐ,, yí.’ shì fā shì yán, bǐ èr lóng xiàng jí shēng xū kōng, rú shì jiàn sù, rú dà lì shì fàng jiàn shén jí. bǐ èr lóng xiàng rú xiàng suǒ shuō, shì qì ér hái zài qí qián lì.

[0260c26] "shan nan zi! er shi yue ren tong zi zhi bao cang ru lai qian, you xi zhe de cha shou he zhang er bai fu yan: 'shi zun! wo jin yu fa a nou duo luo san miao san pu ti xin, yu ci zhuo fu tu zhong zhong sheng, shao yu tan yu,, chen hui,, yu chi, wu wang shi, wu zhuo xin,, wu yuan xin,, wu qian ji xin, wu xie jian xin zhu zheng jian xin, wu bu shan xin chang qiu shan xin, wu san e qu xin qiu ren tian xin, ji san fu de shan gen xin, qiu san cheng xin, wo dang yu shi zhong cheng a nou duo luo san miao san pu ti. shi zun! ruo wo ru yi man zhe, ling wo liang shou you zi ran long xiang.' shi fa yan yi, meng fu shen li, yu liang shou zhong you zi ran long xiang, qi shen chun bai qi zhi ju zu. gong zi mu jian er gao zhi yue: 'ru er long xiang, shang sheng xu kong zhou bian ci tu, jiang ji xiang miao ba gong de yu, jue ci fu tu yi qie zhong sheng; ling ci yu di chu zhong sheng shen, you wen xiang zhe ling chu wu gai, wei ai,, shui,, diao,, hui,, yi.' shi fa shi yan, bi er long xiang ji sheng xu kong, ru shi jian su, ru da li shi fang jian shen ji. bi er long xiang ru xiang suo shuo, shi qi er hai zai qi qian li.

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

[0261a13] "Good son! At that time, Yue Ren Tongzi (月忍童子 [yue ren tong zi]) was greatly delighted. Then Treasury Buddha (寶藏如來 [bao cang ru lai]) said to him, 'You, good son! In a future time, after one asamkhyeya (阿僧祇 [a seng qi]) of kalpas (恒河沙數 [heng he sha shu]), entering the second asamkhyeya (阿僧祇 [a seng qi]), in the Mingji Buddha-land (明集佛土 [ming ji fu tu]) during the Zhaoming Kalpa (照明劫 [zhao ming jie]), in these four continents (四天下 [si tian xia]), you shall become a Buddha, named Baogai Yongguang Tathagata (寶蓋勇光如來 [bao gai yong guang ru lai]), even to the Buddha, World-Honored One.' Good son! At that time, Yue Ren Bodhisattva (月忍菩薩 [yue ren pu sa]) prostrated himself with five limbs touching the feet of Treasury Buddha (寶藏如來 [bao cang ru lai]). Treasury Buddha (寶藏如來 [bao cang ru lai]) said:

"'Arise, your pure and undefiled mind,
You give predictions to countless millions of sentient beings;
Purify the most wondrous path to bodhi (菩提 [pu ti]),
You shall become a sage to guide sentient beings.'

[0261a13] “shàn nán zi! ěr shí yuè rěn tóng zi jí dà huān xǐ. shí bǎo cáng rú lái gào bǐ yán: ‘rǔ shàn nán zi! yú dāng lái shì guò yī héng hé shā shù ā sēng qí,, shǐ rù èr héng hé shā ā sēng qí, yú zhào míng jié míng jí fú tǔ, cǐ sì tiān xià, rǔ dāng chéng fú, hào bǎo gài yǒng guāng rú lái nǎi zhì fú shì zūn.’ shàn nán zi! ěr shí yuè rěn pú sà, wǔ tǐ lǐ bǎo cáng rú lái zú. bǎo cáng yán:

“ ‘qǐ rǔ wú chén xīn shén jìng,　　rǔ shòu duō yì zhòng shēng jì；
　　jìng zhì pú tí zuì miào dào,　　rǔ dāng dé xiān dǎo zhòng shēng.’

[0261a13] "shan nan zi! er shi yue ren tong zi ji da huan xi. shi bao cang ru lai gao bi yan: 'ru shan nan zi! yu dang lai shi guo yi heng he sha shu a seng qi,, shi ru er heng he sha a seng qi, yu zhao ming jie ming ji fu tu, ci si tian xia, ru dang cheng fu, hao bao gai yong guang ru lai nai zhi fu shi zun.' shan nan zi! er shi yue ren pu sa, wu ti li bao cang ru lai zu. bao cang yan:

" 'qi ru wu chen xin shen jing, ru shou duo yi zhong sheng ji;
jing zhi pu ti zui miao dao, ru dang de xian dao zhong sheng.'

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

[0261a21] "Briefly speaking. Less than a thousand, three hundred million tongzi (童子 [tong zi]) made vows for Anuttara-samyak-sambodhi in this Buddha-land, and Treasury Buddha (寶藏如來 [bao cang ru lai]) gave them all predictions. The last ones were named Vipaśyin Tathagata (毘波尸如來 [pi bo shi ru lai]), Śikhin Tathagata (式棄如來 [shi qi ru lai]), and Viśvabhū Tathagata (鞞尸羅披如來 [bing shi luo pi ru lai]). These are the predictions for the tongzi (童子 [tong zi]).

[0261a21] “lüè shuō. qiān rén bù mǎn, sān yì tóng zi yú cǐ fú tǔ lì ā nòu duō luó sān miǎo sān pú tí yuàn, bǎo cáng rú lái jiē shòu bǐ jì. qí zuì hòu zhě, míng pí bō shī rú lái,, shì qì rú lái,, bǐng shī luó pī rú lái. shì shòu tóng zi jì yě.

dà chéng bēi fēn tuó lì jīng qiān tóng zi shòu jì pǐn dì shí wǔ

[0261a21] "lue shuo. qian ren bu man, san yi tong zi yu ci fu tu li a nou duo luo san miao san pu ti yuan, bao cang ru lai jie shou bi ji. qi zui hou zhe, ming pi bo shi ru lai,, shi qi ru lai,, bing shi luo pi ru lai. shi shou tong zi ji ye.

da cheng bei fen tuo li jing qian tong zi shou ji pin di shi wu