Chapter 5 - Leaving Home

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

Scripture on the Origins of Practice, Volume One

Translated by 後漢西域三藏竺大力 [hou han xi yu san cang zhu da li] [hou han xi yu san cang zhu da li] [hou han xi yu san cang zhu da li] [hou han xi yu san cang zhu da li] [hou han xi yu san cang zhu da li] Houhan Xiyu Sanzang Zhu Dali and 康孟詳 [kang meng xiang] [kang meng xiang] [kang meng xiang] [kang meng xiang] [kang meng xiang] Kang Mengxiang

Chapter 5: [Leaving Home] (出家品第五 [chu jia pin di wu])

chū jiā pǐn dì wǔ

chu jia pin di wu

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

[0467c05] "At that time, the [Prince] (太子 [tai zi]) returned to the palace and meditated, thinking that the [Dharma] (道 [dao]) was pure and that he should not remain at home, but should dwell in the mountains and forests, refining his mind and practicing meditation. When he was nineteen years old, on the seventh day of the fourth month, he vowed to leave home. After midnight, when the morning star appeared, all the [heavenly beings] (諸天 [zhu tian]) filled the sky, encouraging the [Prince] (太子 [tai zi]) to depart. At that time, [Jiuming] (裘夷 [qiu yi]) saw five dreams and was immediately startled awake. The [Prince] (太子 [tai zi]) asked her, 'Why are you startled awake?' She replied, 'Just now in my dream, I saw [Mount Sumeru] (須彌山 [xu mi shan]) collapse, the moon's light fall to the ground, the pearl's luster suddenly extinguish, my hair bun fall to the ground, and someone took my canopy. Therefore, I was startled awake.' The [Bodhisattva] (菩薩 [pu sa]) thought, 'These five dreams correspond to my own body; I intend to leave home.' He told [Jiuming] (裘夷 [qiu yi]), '[Mount Sumeru] (須彌 [xu mi]) has not collapsed, the moon's light continues to shine, the pearl's luster has not extinguished, your hair bun has not fallen, and the canopy is still here. Go to sleep peacefully, do not worry about losing the canopy.' Thereupon, the [heavenly beings] (諸天 [zhu tian]) said, 'The [Prince] (太子 [tai zi]) should depart, lest there be delay.' They summoned [Wusuman] (烏蘇慢 [wu su man]) (whose Chinese name is [Yanshen] (厭神 [yan shen])), who immediately entered the palace, and the entire country fell into a deep sleep. At that time, [Nantihuoluo] (難提和羅 [nan ti he luo]) transformed all the palace buildings into tombs, and [Jiuming] (裘夷 [qiu yi]) and the female entertainers all became [dead people] (死人 [si ren]), their bones scattered, skulls in different places, swollen, rotting, stinking, bruised, with pus and blood flowing continuously. The [Prince] (太子 [tai zi]) looked at the palace buildings, all of which had become tombs, with owls, foxes, wolves, and other beasts flying and running among them. The [Prince] (太子 [tai zi]) observed all that existed, like illusions, transformations, dreams, and echoes, all returning to emptiness, yet foolish people cherished them. He immediately called [Chan Tuo] (車匿 [che ni]) and urgently ordered him to prepare the horse. [Chan Tuo] (車匿 [che ni]) said, 'It is not yet dawn; why prepare the horse?' The [Prince] (太子 [tai zi]) then spoke a verse to [Chan Tuo] (車匿 [che ni]):

"'I am not happy with the world now, [Chan Tuo] (車匿 [che ni]), do not delay,
Make my original vow fulfilled, and remove your suffering in the [three existences] (三世 [san shi]).'

[0467c05] “shì shí tài zi, hái gōng sī wéi, niàn dào qīng jìng, bù yí zài jiā, dāng chù shān lín, yán jīng xíng chán. zhì nián shí jiǔ, sì yuè qī rì, shì yù chū jiā. zhì yè bàn hòu, míng xīng chū shí, zhū tiān cè sāi xū kōng, quàn tài zi qù. shí qiú yí jiàn wǔ mèng, jí biàn jīng jué, tài zi wèn zhī: ‘hé gù jīng wù?’ duì yuē: ‘xiàng zhě mèng zhōng, jiàn xū mí shān bēng,, yuè míng luò de,, zhū guāng hū miè,, tóu jì duò de,, rén duó wǒ gài, shì gù jīng jué.’ pú sà xīn niàn: ‘wǔ mèng zhě yīng wú shēn ěr, niàn dāng chū jiā.’ gào qiú yí yán: ‘xū mí bù bēng,, yuè míng xù zhào,, zhū guāng bù miè,, tóu jì bù luò,, sǎn gài jīn zài, qiě zì ān mèi, mò yōu shī gài.’ yú shì zhū tiān yán: ‘tài zi dāng qù, kǒng zuò jī liú.’ zhào wū sū màn (hàn míng yàn shén), shì lái rù gōng, guó nèi yàn mèi. shí nán tí hé luó, huà zhū gōng diàn jǐn wèi zhǒng mù, qiú yí jì nǚ jiē chéng sǐ rén, gǔ jié jiě sàn, dú lóu yì chù, pāng zhàng làn chòu, qīng yū nóng xuè, liú màn xiāng shǔ. tài zi guān shì gōng diàn, xī zuò zhǒng mù, chī xiū hú lí, chái láng niǎo shòu, fēi zǒu qí jiān. tài zi guān jiàn yī qiè suǒ yǒu, rú huàn rú huà rú mèng rú xiǎng, jiē xī guī kōng, ér yú zhě bǎo zhī. jí hū chē nì, jí lìng bèi mǎ. chē nì yán: ‘tiān shàng wèi xiǎo, bèi mǎ hé còu?’ tài zi wèi chē nì ér shuō jì yán:

“ ‘jīn wǒ bù lè shì,　　chē nì mò jī liú,
　　shǐ wú běn yuàn chéng,　　chú rǔ sān shì kǔ.’

[0467c05] "shi shi tai zi, hai gong si wei, nian dao qing jing, bu yi zai jia, dang chu shan lin, yan jing xing chan. zhi nian shi jiu, si yue qi ri, shi yu chu jia. zhi ye ban hou, ming xing chu shi, zhu tian ce sai xu kong, quan tai zi qu. shi qiu yi jian wu meng, ji bian jing jue, tai zi wen zhi: 'he gu jing wu?' dui yue: 'xiang zhe meng zhong, jian xu mi shan beng,, yue ming luo de,, zhu guang hu mie,, tou ji duo de,, ren duo wo gai, shi gu jing jue.' pu sa xin nian: 'wu meng zhe ying wu shen er, nian dang chu jia.' gao qiu yi yan: 'xu mi bu beng,, yue ming xu zhao,, zhu guang bu mie,, tou ji bu luo,, san gai jin zai, qie zi an mei, mo you shi gai.' yu shi zhu tian yan: 'tai zi dang qu, kong zuo ji liu.' zhao wu su man (han ming yan shen), shi lai ru gong, guo nei yan mei. shi nan ti he luo, hua zhu gong dian jin wei zhong mu, qiu yi ji nu jie cheng si ren, gu jie jie san, du lou yi chu, pang zhang lan chou, qing yu nong xue, liu man xiang shu. tai zi guan shi gong dian, xi zuo zhong mu, chi xiu hu li, chai lang niao shou, fei zou qi jian. tai zi guan jian yi qie suo you, ru huan ru hua ru meng ru xiang, jie xi gui kong, er yu zhe bao zhi. ji hu che ni, ji ling bei ma. che ni yan: 'tian shang wei xiao, bei ma he cou?' tai zi wei che ni er shuo ji yan:

" 'jin wo bu le shi, che ni mo ji liu,
shi wu ben yuan cheng, chu ru san shi ku.'

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

[0467c26] "Thereupon, [Chan Tuo] (車匿 [che ni]) immediately went to prepare the horse, but the horse leaped and bucked, making it impossible to approach. He returned and reported to the [Prince] (太子 [tai zi]), 'The horse cannot be prepared now.' The [Bodhisattva] (菩薩 [pu sa]) went himself and patted the horse's back, and spoke a verse:

"'I have been in [Saṃsāra] (生死 [sheng si]) for a long time, riding is ceased from today,
[Kanthaka] (騫特 [qian te]), send me out, and I will not forget you when I attain the [Dharma] (道 [dao]).'

[0467c26] “yú shì chē nì, jí xíng bèi mǎ, mǎ biàn tiào liáng, bù kě dé jìn. hái bái tài zi: ‘mǎ jīn bù kě dé bèi.’ pú sà zì wǎng fǔ pāi mǎ bèi, ér shuō sòng yán:

“ ‘zài yú shēng sǐ jiǔ,　　qí chéng jué yú jīn,
　　qiān tè sòng wǒ chū,　　dé dào bù wàng rǔ.’

[0467c26] "yu shi che ni, ji xing bei ma, ma bian tiao liang, bu ke de jin. hai bai tai zi: 'ma jin bu ke de bei.' pu sa zi wang fu pai ma bei, er shuo song yan:

" 'zai yu sheng si jiu, qi cheng jue yu jin,
qian te song wo chu, de dao bu wang ru.'

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

[0468a02] "Thereupon, the horse was prepared. [Kanthaka] (騫特 [qian te]) thought to himself, 'I shall now stomp on the ground, moving people inside and out.' Four [deities] (神 [shen]) held up his feet, so his hooves did not touch the ground. The horse then wanted to whinny, making its sound heard far and near. The [heavenly spirits] (天神 [tian shen]) scattered the horse's sound, making it all enter the void. The [Prince] (太子 [tai zi]) immediately mounted the horse and set off towards the city gate. All the [heavenly beings] (諸天 [zhu tian]), [dragon spirits] (龍神 [long shen]), [Śakra] (釋 [shi]), [Brahmā] (梵 [fan]), and [Four Heavenly Kings] (四天 [si tian]) all escorted him, covering the sky. At that time, the [city gate deity] (城門神人 [cheng men shen ren]) appeared, bowed his head, and said, 'The [country] (國 [guo]) of [Kapilavastu] (迦維羅衛 [jia wei luo wei]) is the most central in the world. It is prosperous and its people are peaceful. Why are you abandoning it and leaving?' The [Prince] (太子 [tai zi]) replied with a verse:

"'[Saṃsāra] (生死 [sheng si]) is long, the spirit passes through the [five paths] (五道 [wu dao]),
May my original vow be fulfilled, and I will open the gate of [Nirvāṇa] (泥洹 [ni huan]).'"

[0468a02] “yú shì bèi mǎ qì. qiān tè zì niàn yán: ‘jīn dāng zú [tiào-zhào+dá] de, gǎn dòng zhōng wài rén.’ sì shén jiē jǔ zú, lìng jiǎo bù zhe de. mǎ shí fù yù míng, shǐ shēng yuǎn jìn wén. tiān shén sàn mǎ shēng, jiē lìng rù xū kōng. tài zi jí shàng mǎ, chū xíng yì chéng mén, zhū tiān,, lóng shén,, shì fàn sì tiān, jiē xī dǎo cóng, gài yú xū kōng. shí chéng mén shén rén xiàn, jī shǒu yán: ‘jiā wéi luó wèi guó, tiān xià zuì wèi zhōng. fēng lè rén mín ān, hé gù shě zhī qù?’ tài zi yǐ jì dá yán:

“ ‘shēng sǐ wèi jiǔ zhǎng,　　jīng shén jīng wǔ dào,
　　shǐ wǒ běn yuàn chéng,　　dāng kāi ní huán mén.’

[0468a02] "yu shi bei ma qi. qian te zi nian yan: 'jin dang zu [tiao-zhao+da] de, gan dong zhong wai ren.' si shen jie ju zu, ling jiao bu zhe de. ma shi fu yu ming, shi sheng yuan jin wen. tian shen san ma sheng, jie ling ru xu kong. tai zi ji shang ma, chu xing yi cheng men, zhu tian,, long shen,, shi fan si tian, jie xi dao cong, gai yu xu kong. shi cheng men shen ren xian, ji shou yan: 'jia wei luo wei guo, tian xia zui wei zhong. feng le ren min an, he gu she zhi qu?' tai zi yi ji da yan:

" 'sheng si wei jiu zhang, jing shen jing wu dao,
shi wo ben yuan cheng, dang kai ni huan men.'

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

[0468a11] Thereupon, the city gate naturally opened, and he departed and flew away. At dawn, he had traveled four hundred and eighty li and arrived at the [Anumā country] (阿奴摩國 [a nu mo guo]) (Chinese for 'Ever Full'). The [Prince] (太子 [tai zi]) dismounted, took off his jeweled robes, garlands, and jeweled crown, and gave them all to [Chan Tuo] (闡特 [chan te]), saying, 'You may take the horse back and report to the King and the ministers of the country.' [Chan Tuo] (闡特 [chan te]) said, 'I should follow you now and provide what is needed. I cannot return alone and let the horse go. There are many poisonous insects, tigers, wolves, and lions in the mountains. Who will provide food, drink, water, and sleeping arrangements? How can I obtain them? I must follow you and share my life.' [Kanthaka] (騫特 [qian te]) knelt down, tears flowing, licking his master's feet. He did not drink water when he saw it, and did not eat grass when he found it, but whinnied and wept, pacing back and forth, unwilling to leave. The [Prince] (太子 [tai zi]) then spoke another verse:

"'When the body is strong, it is destroyed by illness; when vigor is abundant, it is weakened by [old age] (老 [lao]).
[Death] (死亡 [si wang]) brings separation from life; how can one find joy in the world?'

[0468a11] “yú shì chéng mén zì rán biàn kāi, chū mén fēi qù. tiān xiǎo, xíng sì bǎi bā shí lǐ, dào ā nú mó guó (hàn yán cháng mǎn). tài zi xià mǎ, jiě shēn bǎo yī yīng luò bǎo guān, jǐn yǔ chǎn tè, gào yán: ‘rǔ biàn qiān mǎ guī, shàng xiè dà wáng jí guó qún chén.’ chǎn tè yán: ‘jīn dāng suí cóng, gōng gěi suǒ xū, bù kě dú hái fàng mǎ lìng qù. shān zhōng duō yǒu dú chóng hǔ láng shī zi, shuí dāng gōng yǎng yǐn shí shuǐ jiāng chuáng wò zhī jù? dāng hé cóng dé, yào dāng suí cóng yǔ bìng shēn mìng.’ qiān tè zhǎng guì, lèi chū shì zú, jiàn shuǐ bù yǐn, dé cǎo bù shí, míng tí liú tì pái huái bù qù. tài zi fù shuō jì yán:

“ ‘shēn qiáng dé bìng cuī,　　qì shèng lǎo zhì shuāi,
　　sǐ wáng shēng bié lí,　　yún hé lè shì jiān.’

[0468a11] "yu shi cheng men zi ran bian kai, chu men fei qu. tian xiao, xing si bai ba shi li, dao a nu mo guo (han yan chang man). tai zi xia ma, jie shen bao yi ying luo bao guan, jin yu chan te, gao yan: 'ru bian qian ma gui, shang xie da wang ji guo qun chen.' chan te yan: 'jin dang sui cong, gong gei suo xu, bu ke du hai fang ma ling qu. shan zhong duo you du chong hu lang shi zi, shui dang gong yang yin shi shui jiang chuang wo zhi ju? dang he cong de, yao dang sui cong yu bing shen ming.' qian te zhang gui, lei chu shi zu, jian shui bu yin, de cao bu shi, ming ti liu ti pai huai bu qu. tai zi fu shuo ji yan:

" 'shen qiang de bing cui, qi sheng lao zhi shuai,
si wang sheng bie li, yun he le shi jian.'

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

[0468a22] Thereupon, [Chan Tuo] (闡特 [chan te]), weeping, bowed at his feet, led the horse, and left. Before reaching the capital city, forty li away, the white horse whinnied sorrowfully, its sound reaching throughout the [country] (國中 [guo zhong]). Everyone in the [country] (國中 [guo zhong]) said, 'The [Prince] (太子 [tai zi]) is returning!' The entire population of the [country] (國 [guo]) came out in continuous streams to welcome him, only to see [Chan Tuo] (闡特 [chan te]) leading the horse back alone. [Jiuming] (裘夷 [qiu yi]) saw this and threw herself down in the palace, embracing the horse's neck, tears streaming down her face. The King, seeing [Jiuming] (裘夷 [qiu yi]) weep, was heartbroken, but suppressed his sorrow and said, 'My son is learning the [Dharma of nature] (自然 [zi ran]).' The ministers and people of the [country] (國中 [guo zhong]), seeing the King and [Jiuming] (裘夷 [qiu yi]) sobbing with grief, were all heartbroken. [Jiuming] (裘夷 [qiu yi]) grieved day and night. The King then summoned his ministers and said, 'I have one [Prince] (太子 [tai zi]) who abandoned me and went into the mountains. You are to take turns, making a group of five, to pursue and attend to the [Prince] (太子 [tai zi]). Be careful not to return halfway.'

[0468a22] “yú shì chǎn tè, bēi qì lǐ zú, qiān mǎ cí hái. wèi zhì guó chéng, sì shí lǐ wài, bái mǎ bēi míng, qí shēng chè guó zhōng, guó zhōng jiē yún: ‘tài zi lái hái! ’ jǔ guó rén mín, luò yì chū yíng, dàn jiàn chǎn tè qiān mǎ kōng hái. qiú yí jiàn cǐ, zì tóu diàn xià, qián bào mǎ jǐng lèi xià jiāo héng. wáng jiàn qiú yí qì, wǔ nèi jiē cuī shāng, zì yì gào yán yuē: ‘wú zi xué zì rán.’ guó zhōng chén mín, jiàn wáng jí qiú yí gěng yàn bēi qì, mò bù wèi cuī shāng. qiú yí rì yè sī, wáng biàn zhào qún chén: ‘wú yǒu yī tài zi, shě wǒ ér rù shān. qīng cáo jīn chà cì, lìng shù mǎn wǔ rén, gòng zhuī shì tài zi, shèn wù zhōng lái hái.’

[0468a22] "yu shi chan te, bei qi li zu, qian ma ci hai. wei zhi guo cheng, si shi li wai, bai ma bei ming, qi sheng che guo zhong, guo zhong jie yun: 'tai zi lai hai! ' ju guo ren min, luo yi chu ying, dan jian chan te qian ma kong hai. qiu yi jian ci, zi tou dian xia, qian bao ma jing lei xia jiao heng. wang jian qiu yi qi, wu nei jie cui shang, zi yi gao yan yue: 'wu zi xue zi ran.' guo zhong chen min, jian wang ji qiu yi geng yan bei qi, mo bu wei cui shang. qiu yi ri ye si, wang bian zhao qun chen: 'wu you yi tai zi, she wo er ru shan. qing cao jin cha ci, ling shu man wu ren, gong zhui shi tai zi, shen wu zhong lai hai.'

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

[0468b02] The [Prince] (太子 [tai zi]) was delighted to be free from worldly ties. He walked calmly into the city. The people of the [country] (國人 [guo ren]) looked at the [Prince] (太子 [tai zi]) with endless joy. The [Prince] (太子 [tai zi]) left behind affection, distanced himself from the roots of all suffering, and wished to shave his head, but had no tools. [Indra] (帝釋 [di shi]) brought a razor, and [heavenly spirits] (天神 [tian shen]) took his hair away. He then continued his journey. The people of the [country] (國中人民 [guo zhong ren min]) followed and watched him. He then left the [country] (國 [guo]) and walked a little further, arriving at the [Magadha country] (摩竭國 [mo jie guo]). He entered through the right gate and exited through the left. The people of the [country] (國中人民 [guo zhong ren min]), men and women, young and old, who saw the [Prince] (太子 [tai zi]) either said he was a [heavenly being] (天人 [tian ren]), or [Indra] (帝釋 [di shi]), [Brahma] (梵王 [fan wang]), a [heavenly spirit] (天神 [tian shen]), or a [dragon king] (龍王 [long wang]). They were joyful and excited, not knowing which deity he was. The [Prince] (太子 [tai zi]) knew what they were thinking, so he descended from the road and sat under a tree. The people surrounded him, happily watching him. At that time, King [Bimbisāra] (瓶沙 [ping sha]) immediately asked his officials, 'Why is the [country] (國中 [guo zhong]) so quiet, with no sound at all?' They replied, 'This morning, a [Daoist] (道士 [dao shi]) passed through the [country] (國 [guo]). His divine radiance and demeanor were not of this world. The people of the [country] (國人 [guo ren]), young and old, pursued him and are still watching him.'

[0468b02] “tài zi dé lí sú, yǒng yuè xīn xǐ, ān xú bù xíng rù chéng. guó rén dǔ tài zi, huān xǐ wú yǒu yàn. tài zi lí ēn ài, yuǎn zhū kǔ nǎo gēn, sī yù tì tóu fà, cāng zú wú yǒu jù. dì shì chí dāo lái, tiān shén shòu fà qù, suì fù qián xíng. guó zhōng rén mín, suí ér guān zhī. yú shì chū guó, xiǎo fù qián xíng, dào mó jié guó, cóng yòu mén rù zuǒ mén chū. guó zhōng rén mín, nán nǚ dà xiǎo, jiàn tài zi zhě, huò yán tiān rén, huò yán dì shì fàn wáng,, tiān shén lóng wáng, huān xǐ yǒng yuè, bù zhī hé shén. tài zi zhī qí suǒ niàn, biàn xià dào zuò shù xià, rén mín wéi rào, huān xǐ guān shì. shí guó wáng píng shā, jí wèn chén lì: ‘guó zhōng hé yǐ jì mò, le wú yīn shēng?’ duì yuē: ‘cháo yǒu dào shì, jīng guó guò qù, guāng xiāng wēi yí, fēi shì suǒ yǒu. guó rén dà xiǎo, zhuī chū ér guān, yú jīn wèi hái.’

[0468b02] "tai zi de li su, yong yue xin xi, an xu bu xing ru cheng. guo ren du tai zi, huan xi wu you yan. tai zi li en ai, yuan zhu ku nao gen, si yu ti tou fa, cang zu wu you ju. di shi chi dao lai, tian shen shou fa qu, sui fu qian xing. guo zhong ren min, sui er guan zhi. yu shi chu guo, xiao fu qian xing, dao mo jie guo, cong you men ru zuo men chu. guo zhong ren min, nan nu da xiao, jian tai zi zhe, huo yan tian ren, huo yan di shi fan wang,, tian shen long wang, huan xi yong yue, bu zhi he shen. tai zi zhi qi suo nian, bian xia dao zuo shu xia, ren min wei rao, huan xi guan shi. shi guo wang ping sha, ji wen chen li: 'guo zhong he yi ji mo, le wu yin sheng?' dui yue: 'chao you dao shi, jing guo guo qu, guang xiang wei yi, fei shi suo you. guo ren da xiao, zhui chu er guan, yu jin wei hai.'

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

[0468b13] Thereupon, the King and his ministers went out to meet the [Daoist] (道士 [dao shi]). From afar, they saw the [Prince's] (太子 [tai zi]) extraordinary and beautiful radiance. They then asked the [Prince] (太子 [tai zi]), 'What kind of deity are you?' The [Prince] (太子 [tai zi]) replied, 'I am not a deity!' 'If you are not a deity, from what [country] (國 [guo]) do you come? What is your clan name?' The [Prince] (太子 [tai zi]) replied, 'I come from the east of [Incense Mountain] (香山 [xiang shan]) and north of [Snow Mountain] (雪山 [xue shan]). My [country] (國 [guo]) is called [Kapilavastu] (迦維 [jia wei]), my father's name is [Suddhodana] (白淨 [bai jing]), and my mother's name is [Maya] (摩耶 [mo ye]).' [Bimbisāra] (瓶沙 [ping sha]) asked, 'Are you not [Siddhartha] (悉達 [xi da])?' He replied, 'That is correct!' [Bimbisāra] (瓶沙 [ping sha]) was startled and rose to bow at his feet, saying, 'The [Prince] (太子 [tai zi]) has many extraordinary qualities since birth, and his physical characteristics are clearly evident. You are destined to rule the [four continents] (四天下 [si tian xia]) as a [cakravartin] (轉輪聖王 [zhuan lun sheng wang]), and the [four seas] (四海 [si hai]) eagerly await the arrival of the divine treasures. Why have you abandoned your [heavenly position] (天位 [tian wei]) and thrown yourself into the mountains? You must have a unique perspective; I wish to hear your intentions.' The [Prince] (太子 [tai zi]) replied, 'From what I have observed, all things in heaven and earth, when born, have [death] (死 [si]). There are three intense pains: the sufferings of [old age] (老 [lao]), [sickness] (病 [bing]), and [death] (死 [si]), which cannot be escaped. The body is a vessel of suffering, with immeasurable worries and fears. If one is in a position of honor, there is arrogance and indulgence, pursuing pleasure, and the world suffers from this. This is what I dislike, hence my desire to enter the mountains.' The elders said, 'The sufferings of [old age] (老 [lao]), [sickness] (病 [bing]), and [death] (死 [si]) are a constant in the world. Why are you uniquely worried? And abandoning your noble title, living in seclusion, and tiring your body, is this not difficult?'

[0468b13] “yú shì wáng yǔ qún chén, chū yì dào shì. yáo jiàn tài zi guāng xiāng shū miào, biàn wèn tài zi: ‘shì hé shén hū?’ tài zi dá yán: ‘wú fēi shén yě! ’ ‘ruò fēi shén zhě, cóng hé guó lái? hé suǒ xìng zú?’ tài zi bào yán: ‘wú chū xiāng shān zhī dōng,, xuě shān zhī běi, guó míng jiā wéi, fù míng bái jìng, mǔ míng mó yé.’ píng shā wèn yán: ‘jiāng fēi xī dá hū?’ dá yán: ‘shì yě! ’ jīng qǐ lǐ zú: ‘tài zi shēng duō qí yì, xíng xiāng bǐng zhe, dāng jūn sì tiān xià wèi zhuǎn lún shèng wáng, sì hǎi yóng yóng jì shén bǎo zhì. hé qì tiān wèi, zì tóu shān sǒu? bì yǒu yì jiàn, yuàn wén qí zhì.’ tài zi dá yán: ‘yǐ wú suǒ jiàn, tiān de rén wù, chū shēng yǒu sǐ, jù tòng yǒu sān, lǎo,, bìng,, sǐ kǔ, bù kě dé lí. shēn wèi kǔ qì, yōu wèi wú liàng, ruò zài zūn chǒng, zé yǒu jiāo yì, tān qiú kuài yì, tiān xià bèi huàn, cǐ wú suǒ yàn gù yù rù shān.’ zhū qí zhǎng yuē: ‘fū lǎo,, bìng,, sǐ, zì shì zhī cháng, hé dú yù yōu? nǎi qì měi hào, yǐn dùn qián jū, yǐ láo qí xíng, bù yì nán yé?’

[0468b13] "yu shi wang yu qun chen, chu yi dao shi. yao jian tai zi guang xiang shu miao, bian wen tai zi: 'shi he shen hu?' tai zi da yan: 'wu fei shen ye! ' 'ruo fei shen zhe, cong he guo lai? he suo xing zu?' tai zi bao yan: 'wu chu xiang shan zhi dong,, xue shan zhi bei, guo ming jia wei, fu ming bai jing, mu ming mo ye.' ping sha wen yan: 'jiang fei xi da hu?' da yan: 'shi ye! ' jing qi li zu: 'tai zi sheng duo qi yi, xing xiang bing zhe, dang jun si tian xia wei zhuan lun sheng wang, si hai yong yong ji shen bao zhi. he qi tian wei, zi tou shan sou? bi you yi jian, yuan wen qi zhi.' tai zi da yan: 'yi wu suo jian, tian de ren wu, chu sheng you si, ju tong you san, lao,, bing,, si ku, bu ke de li. shen wei ku qi, you wei wu liang, ruo zai zun chong, ze you jiao yi, tan qiu kuai yi, tian xia bei huan, ci wu suo yan gu yu ru shan.' zhu qi zhang yue: 'fu lao,, bing,, si, zi shi zhi chang, he du yu you? nai qi mei hao, yin dun qian ju, yi lao qi xing, bu yi nan ye?'

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

[0468b27] Thereupon, the [Prince] (太子 [tai zi]) then spoke a verse:

"'If a person is in the womb, they are not [impure] (不淨 [bu jing]);
If in purity, they are not stained by [impurity] (不淨 [bu jing]);
If in suffering, it is not much, countless;
If it were like this, who would not enjoy the world?
If a person's old form does not change;
If a good practitioner does not do evil;
If separation by love does not bring pain;
If it were like this, who would not enjoy the world?
If one is sick and thin, there is no great fear;
If in the next life, there are no evil adversaries;
If falling into hell, there is no pain;
If it were like this, who would not enjoy the world?
If a young form does not decay;
If what is undesirable is not held in the mind;
If when [death] (死 [si]) comes, there are no fears;
If it were like this, who would not enjoy the world?
If ignorance is not thick darkness;
If anger is not a strong enemy;
If the mind for the five joys is not defiled by evil;
If it were like this, who would not enjoy the world?
If one does not live with ignorant people;
If all ignorant dharmas spontaneously distance themselves from people;
If all ignorant people have no thoughts;
If it were like this, who would not enjoy the world?
If all evil kinds do not vary;
If all evils are completely extinguished and depart from people;
If all evil thoughts have no thinking;
If it were like this, who would not enjoy the world?
If the evil of the world is most supreme;
If evil actions, once done, do not arise again;
If all evil actions are utterly unreal;
If it were like this, who would not enjoy the world?
If the [devas] (諸天 [zhu tian]) always enjoy blessings without moving;
If people in the world can live forever;
If all places are not subject to activity;
If it were like this, who would not enjoy the world?
If all obscurations are not enemies;
If all six sense organs have no suffering;
If the entire world is not suffering;
If it were like this, who would not enjoy the world?'

[0468b27] “yú shì tài zi, jí shuō sòng yán:

“ ‘rú lìng rén zài tāi, bù wèi bù jìng；
　　rú lìng zài jìng, bù wèi bù jìng wū；
　　rú lìng kǔ, bù wèi duō,, wú yǒu shù；
　　jiǎ lìng rú shì, shuí bù lè shì zhě?
　　rú lìng rén lǎo xíng, bù ruò gàn biàn；
　　rú lìng shàn xíng zhě, bù wèi è xíng；
　　rú lìng ài bié lí, bù wèi kǔ tòng；
　　jiǎ lìng rú shì, shuí bù lè shì zhě?
　　rú lìng bìng shòu, wú fù yǒu dà wèi；
　　rú lìng hòu shì, wú yǒu zhū è duì；
　　rú lìng duò de yù, wú yǒu kǔ tòng；
　　jiǎ lìng rú shì, shuí bù lè shì zhě?
　　rú lìng nián shǎo xíng, bù biàn huài zhě；
　　rú lìng suǒ bù kě, bù yǐ zhe xīn；
　　rú lìng sǐ zhì shí, wú yǒu zhòng wèi；
　　jiǎ lìng rú shì, shuí bù lè shì zhě?
　　rú lìng yú chī, bù yǐ wèi hòu míng；
　　rú lìng chēn huì, bù wèi qiáng yuàn jiā；
　　rú lìng wǔ lè xīn, bù wèi rǎn è；
　　jiǎ lìng rú shì, shuí bù lè shì zhě?
　　rú lìng bù yǔ, zhū chī rén gòng jū；
　　rú lìng zhòng chī fǎ, zì yuǎn lí rén；
　　rú lìng zhū chī rén, wú yǒu sī xiǎng；
　　jiǎ lìng rú shì, shuí bù lè shì zhě?
　　rú lìng zhū è zhǒng, bù ruò gàn bèi；
　　rú lìng zhū è, jǐn miè zì lí rén；
　　rú lìng zhū è niàn, wú yǒu sī xiǎng；
　　jiǎ lìng rú shì, shuí bù lè shì zhě?
　　rú lìng shì jiān è, wèi zuì zūn shàng；
　　rú lìng è xíng yǐ, miè bù fù shēng；
　　rú lìng zhū è xíng, jǐn wú yǒu shí；
　　jiǎ lìng rú shì, shuí bù lè shì zhě?
　　rú lìng zhū tiān, shí fú cháng bù dòng；
　　rú lìng shì rén, shòu mìng dé cháng cún；
　　rú lìng zhū chù suǒ, bù wèi xíng qù；
　　jiǎ lìng rú shì, shuí bù lè shì zhě?
　　rú lìng zhū yīn gài, bù wèi yuàn jiā；
　　rú lìng zhū liù rù, wú yǒu kǔ nǎo；
　　rú lìng yī qiè shì jiān, wèi bù kǔ；
　　jiǎ lìng rú shì, shuí bù lè shì zhě?’

[0468b27] "yu shi tai zi, ji shuo song yan:

" 'ru ling ren zai tai, bu wei bu jing;
ru ling zai jing, bu wei bu jing wu;
ru ling ku, bu wei duo,, wu you shu;
jia ling ru shi, shui bu le shi zhe?
ru ling ren lao xing, bu ruo gan bian;
ru ling shan xing zhe, bu wei e xing;
ru ling ai bie li, bu wei ku tong;
jia ling ru shi, shui bu le shi zhe?
ru ling bing shou, wu fu you da wei;
ru ling hou shi, wu you zhu e dui;
ru ling duo de yu, wu you ku tong;
jia ling ru shi, shui bu le shi zhe?
ru ling nian shao xing, bu bian huai zhe;
ru ling suo bu ke, bu yi zhe xin;
ru ling si zhi shi, wu you zhong wei;
jia ling ru shi, shui bu le shi zhe?
ru ling yu chi, bu yi wei hou ming;
ru ling chen hui, bu wei qiang yuan jia;
ru ling wu le xin, bu wei ran e;
jia ling ru shi, shui bu le shi zhe?
ru ling bu yu, zhu chi ren gong ju;
ru ling zhong chi fa, zi yuan li ren;
ru ling zhu chi ren, wu you si xiang;
jia ling ru shi, shui bu le shi zhe?
ru ling zhu e zhong, bu ruo gan bei;
ru ling zhu e, jin mie zi li ren;
ru ling zhu e nian, wu you si xiang;
jia ling ru shi, shui bu le shi zhe?
ru ling shi jian e, wei zui zun shang;
ru ling e xing yi, mie bu fu sheng;
ru ling zhu e xing, jin wu you shi;
jia ling ru shi, shui bu le shi zhe?
ru ling zhu tian, shi fu chang bu dong;
ru ling shi ren, shou ming de chang cun;
ru ling zhu chu suo, bu wei xing qu;
jia ling ru shi, shui bu le shi zhe?
ru ling zhu yin gai, bu wei yuan jia;
ru ling zhu liu ru, wu you ku nao;
ru ling yi qie shi jian, wei bu ku;
jia ling ru shi, shui bu le shi zhe?'

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

[0469a11] "Thereupon, as the princes said, 'One should not be concerned about suffering. If I become king, and [old age] (老 [lao]) and [sickness] (病 [bing]) arrive, and when [death] (死 [si]) comes, will there be anyone to take my place and endure this calamity? If there is no one to take my place, how can I not worry? In this world, there are compassionate fathers and filial sons, whose love penetrates to the bone marrow, yet when [death] (死 [si]) comes, they cannot substitute for each other. If this false body, on the day suffering arrives, even if one holds a high position and relatives are by one's side, it is like setting a candle for a blind person, what benefit is it to someone without eyes? I observe all actions, all are impermanent, all are transformations and not real, with little joy and much suffering. The body is not one's own, the world is empty and unreal, difficult to reside in for long. Things are born and die, affairs are achieved and fail, security brings danger, gain brings loss. All things are in turmoil, and all must return to emptiness. The spirit is formless, restless, and unclear. Actions lead to the calamity of [birth] (生 [sheng]) and [death] (死 [si]), not just once. It is only because of greed and craving, covered by the net of delusion, submerged in the river of [birth] (生 [sheng]) and [death] (死 [si]), that one is unable to awaken. Therefore, I wish to enter the mountains, and with a single mind practice the [four pure voids] (四空淨 [si kong jing]), transcend form, extinguish hatred, cut off craving, and contemplate emptiness, having no attachment or aversion. This is to return to the origin and revert to the root, emerging from its source. If I achieve my wish, then I can attain great peace.' King [Bimbisāra] (瓶沙 [ping sha]) and the elders were joyful and understood, saying, 'The [Prince's] (太子 [tai zi]) resolve is profound, rare in the world. He will surely attain Buddhahood. We wish to be saved by him first.'

[0469a11] “yú shì rú zhū jūn yán: ‘bù dāng yù yōu, shǐ wǒ wèi wáng, lǎo dào bìng zhì, ruò dāng sǐ shí, níng yǒu dài wǒ shòu cǐ è zhě bù? rú wú yǒu dài, hú kě wù yōu? tiān xià yǒu cí fù xiào zi, ài chè gǔ suǐ, zhì dāng sǐ shí bù dé xiāng dài. ruò cǐ wěi shēn, kǔ zhì zhī rì, suī jū gāo wèi, liù qīn zài cè, rú wèi máng rén shè zhú, hé yì yú wú yǎn zhě. wú dǔ zhòng xíng, yī qiè wú cháng, jiē huà fēi zhēn, lè shǎo kǔ duō. shēn fēi jǐ yǒu, shì jiān xū wú, nán dé jiǔ jū. wù shēng yǒu sǐ, shì chéng yǒu bài, ān zé yǒu wēi, dé zé yǒu wáng. wàn wù fēn rǎo, jiē dāng guī kōng, jīng shén wú xíng, zào zhuó bù míng. xíng zhì sǐ shēng zhī è, fēi zhí yī shòu ér yǐ yě. dàn wèi tān ài, bì zài chī wǎng, méi shēng sǐ hé, mò zhī néng jué. gù wú yù rù shān, yī xīn sī sì kōng jìng, dù sè miè huì, duàn qiú niàn kōng, wú suǒ shì mò, shì jiāng fǎn qí yuán ér guī qí běn, shǐ chū qí gēn, rú wǒ yuàn dé nǎi kě dà ān.’ píng shā wáng jí zhū qí zhǎng, huān xǐ yì jiě: ‘tài zi zhì miào, shì jiān nán yǒu, bì dé fú dào, yuàn xiān dù wǒ.’

[0469a11] "yu shi ru zhu jun yan: 'bu dang yu you, shi wo wei wang, lao dao bing zhi, ruo dang si shi, ning you dai wo shou ci e zhe bu? ru wu you dai, hu ke wu you? tian xia you ci fu xiao zi, ai che gu sui, zhi dang si shi bu de xiang dai. ruo ci wei shen, ku zhi zhi ri, sui ju gao wei, liu qin zai ce, ru wei mang ren she zhu, he yi yu wu yan zhe. wu du zhong xing, yi qie wu chang, jie hua fei zhen, le shao ku duo. shen fei ji you, shi jian xu wu, nan de jiu ju. wu sheng you si, shi cheng you bai, an ze you wei, de ze you wang. wan wu fen rao, jie dang gui kong, jing shen wu xing, zao zhuo bu ming. xing zhi si sheng zhi e, fei zhi yi shou er yi ye. dan wei tan ai, bi zai chi wang, mei sheng si he, mo zhi neng jue. gu wu yu ru shan, yi xin si si kong jing, du se mie hui, duan qiu nian kong, wu suo shi mo, shi jiang fan qi yuan er gui qi ben, shi chu qi gen, ru wo yuan de nai ke da an.' ping sha wang ji zhu qi zhang, huan xi yi jie: 'tai zi zhi miao, shi jian nan you, bi de fu dao, yuan xian du wo.'

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

[0469a26] The [Prince] (太子 [tai zi]) remained silent and departed, then thought, 'Now that I am entering the mountains, what use are these jeweled robes? Foolish people in the world are all endangered by wealth.' He immediately saw a hunter driving his animals, wearing [Dharma robes] (法衣 [fa yi]). The [Prince] (太子 [tai zi]) was pleased and thought, 'This is truly the robe of a true person, the compassionate garment for transcending the world. Why is the hunter wearing it?' He wished to trade, to fulfill his vow. So, he exchanged his golden-threaded robe for the hunter's [Dharma robe] (震越 [zhen yue]). The hunter was inwardly delighted, and the [Bodhisattva] (菩薩 [pu sa]) was equally so. The [Prince] (太子 [tai zi]) wore the [Dharma robe] (震越 [zhen yue]), which was soft, fresh, and clean. He looked at the [saṃghāṭī] (僧伽梨 [seng jia li]), which was no different from that of a Buddha. Thereupon, he entered the mountains. The [Bodhisattva] (菩薩 [pu sa]) obtained the [Dharma robe] (法服 [fa fu]), and was joyful, shining brightly. The [Daoists] (道士 [dao shi]) in the mountains, one named [Alara] (阿蘭 [a lan]), the other [Udraka] (迦蘭 [jia lan]), had studied for many years, fully attained the [four dhyānas] (四禪 [si chan]), and obtained the [five supernatural powers] (五通 [wu tong]). Seeing the light, they were startled, thinking, 'What auspicious sign is this?' They then went out to observe together and saw the [Prince] (太子 [tai zi] from afar). 'This is [Siddhartha] (悉達 [xi da]). He has indeed left home now. Welcome, [Siddhartha] (悉達 [xi da]). Please sit on this couch. There are cold springs and delicious fruits here now, you may eat them.' And they spoke a verse:

"'When the [Sun King] (日王 [ri wang]) first rises, upon the mountaintop,
Thus does wisdom illuminate all living beings.
If one gazes upon his face, one will never be satiated,
Therefore, his virtue is supreme, without peer, without comparison.'

[0469a26] “tài zi mò rán ér shì, fù qián niàn yán: ‘jīn wǒ rù shān, dāng yòng bǎo yī wèi? shì jiān chī rén, jiē wèi cái suǒ wēi.’ jí biàn jiàn liè shī, qū yóu bèi fǎ yī. tài zi xǐ niàn yán: ‘cǐ zé zhēn rén yī, dù shì cí bēi fú, liè zhě hé gù zhe? xīn niàn yù mào yì, chéng wǒ zhì suǒ yuàn.’ biàn chí jīn lǚ yī, mào suǒ fǎ zhèn yuè. liè zhě nèi huān xǐ, pú sà yì jù rán. tài zi bèi zhèn yuè, róu ruǎn xiān qiě jié, gù shì sēng jiā lí, guò fú wú chà bié, yú shì suì rù shān. pú sà dé fǎ fú, xīn xǐ guāng zhào yào. shān lín zhū dào shì, yī míng wèi ā lán, èr míng wèi jiā lán, xué lái jī nián, sì chán jù zú, huò zhì wǔ tōng, jiàn guāng jīng bù, cǐ hé ruì yīng? biàn gòng chū guān, yáo jiàn tài zi: ‘shì wèi xī dá, jīn guǒ chū jiā. shàn lái xī dá biàn zuò shì tà, lěng quán měi guǒ jīn kě shí zhī.’ ér zuò sòng yuē:

“ ‘rì wáng chū chū shí,　　zài yú shān dǐng shàng,
　　shì gù huì míng zhào,　　yī qiè zhū qún shēng.
　　ruò yǒu guān miàn xiàng,　　zhōng jìng bù zhī yàn,
　　shì gù dào dé zuì,　　wú shuāng wú yǒu bǐ.’

[0469a26] "tai zi mo ran er shi, fu qian nian yan: 'jin wo ru shan, dang yong bao yi wei? shi jian chi ren, jie wei cai suo wei.' ji bian jian lie shi, qu you bei fa yi. tai zi xi nian yan: 'ci ze zhen ren yi, du shi ci bei fu, lie zhe he gu zhe? xin nian yu mao yi, cheng wo zhi suo yuan.' bian chi jin lu yi, mao suo fa zhen yue. lie zhe nei huan xi, pu sa yi ju ran. tai zi bei zhen yue, rou ruan xian qie jie, gu shi seng jia li, guo fu wu cha bie, yu shi sui ru shan. pu sa de fa fu, xin xi guang zhao yao. shan lin zhu dao shi, yi ming wei a lan, er ming wei jia lan, xue lai ji nian, si chan ju zu, huo zhi wu tong, jian guang jing bu, ci he rui ying? bian gong chu guan, yao jian tai zi: 'shi wei xi da, jin guo chu jia. shan lai xi da bian zuo shi ta, leng quan mei guo jin ke shi zhi.' er zuo song yue:

" 'ri wang chu chu shi, zai yu shan ding shang,
shi gu hui ming zhao, yi qie zhu qun sheng.
ruo you guan mian xiang, zhong jing bu zhi yan,
shi gu dao de zui, wu shuang wu you bi.'

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

[0469b14] At that time, the [Bodhisattva] (菩薩 [pu sa]) spoke a verse:

"'Although one cultivates the [four concentrations] (四定意 [si ding yi]), one does not know the supreme wisdom,
The [mind of Dao] (道心 [dao xin]) is fundamentally upright, not involved in serving evil spirits.
Practicing worldly customs as truth, seeking [Brahma] (梵天 [fan tian]) for a long night,
Therefore, one does not know the [Dao] (道 [dao]), and revolves and falls into [Saṃsāra] (生死 [sheng si]).'

[0469b14] “shì shí pú sà ér shuō sòng yuē:

“ ‘suī xiū sì dìng yì,　　bù zhī wú shàng huì,
　　dào xīn zhèng wèi běn,　　bù zài shì xié shén.
　　xíng sú wèi wèi zhēn,　　zhǎng yè qiú fàn tiān,
　　shì gù bù shí dào,　　lún zhuǎn duò shēng sǐ.’

[0469b14] "shi shi pu sa er shuo song yue:

" 'sui xiu si ding yi, bu zhi wu shang hui,
dao xin zheng wei ben, bu zai shi xie shen.
xing su wei wei zhen, zhang ye qiu fan tian,
shi gu bu shi dao, lun zhuan duo sheng si.'

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

[0469b19] Thereupon, the [Bodhisattva] (菩薩 [pu sa]) practiced with a compassionate heart, contemplating all beings who are old, foolish, and cannot escape the pain of sickness, [death] (死 [si]), and loss. He wished to liberate them, thus unifying his mind. He then arose with a mind of compassion, pitying all beings who suffer from hunger, thirst, cold, heat, gain, loss, sin, guilt, hardship, and difficulty. He wished to bring them peace, thus unifying his mind. He then arose with a mind of joy, thinking of all in the world who suffer from worries, fears, and encounters. He wished to make them indifferent, thus unifying his mind. He then arose with a mind of protection, wishing to save beings in the [five paths] (五道 [wu dao]) and [eight difficulties] (八難 [ba nan]) who are ignorant, deluded, and do not see the right path. He wished to help them achieve non-action, thus unifying his mind. He was not joyful when gaining good, nor sorrowful when encountering evil, abandoning the [eight worldly concerns] (八事 [ba shi]) – gain, loss, defamation, praise, honor, disgrace, suffering, and happiness – and was not swayed by them. He achieved the practice of the [Second Dhyāna] (二禪行 [er chan xing]).

[0469b19] “yú shì pú sà, xíng qǐ cí xīn, biàn niàn zhòng shēng lǎo mào zhuān yú, bù miǎn jí bìng sǐ sàng zhī tòng, yù lìng jiě tuō, yǐ yī qí yì； ér qǐ bēi xīn, mǐn shāng yī qiè, jiē yǒu jī kě hán shǔ dé shī zuì jiù jiān nán zhī huàn, yù lìng ān yǐn, yǐ yī qí yì； ér qǐ xǐ xīn, niàn zhū shì jiān, jiē yǒu yōu kǔ kǒng bù zāo féng zhī huàn, yù lìng dàn pō, yǐ yī qí yì； ér qǐ hù xīn, yù dù wǔ dào bā nán zhòng shēng, yú bì méng àn, bù jiàn zhèng dào, niàn yù chéng jì shǐ dé wú wèi, yǐ yī qí yì； dé shàn bù xǐ, féng è bù yōu, shě shì bā shì, lì shuāi huǐ yù chēng jī kǔ lè, bù yǐ qīng dòng, chéng èr chán xíng.

[0469b19] "yu shi pu sa, xing qi ci xin, bian nian zhong sheng lao mao zhuan yu, bu mian ji bing si sang zhi tong, yu ling jie tuo, yi yi qi yi; er qi bei xin, min shang yi qie, jie you ji ke han shu de shi zui jiu jian nan zhi huan, yu ling an yin, yi yi qi yi; er qi xi xin, nian zhu shi jian, jie you you ku kong bu zao feng zhi huan, yu ling dan po, yi yi qi yi; er qi hu xin, yu du wu dao ba nan zhong sheng, yu bi meng an, bu jian zheng dao, nian yu cheng ji shi de wu wei, yi yi qi yi; de shan bu xi, feng e bu you, she shi ba shi, li shuai hui yu cheng ji ku le, bu yi qing dong, cheng er chan xing.

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

[0469b28] He then proceeded to the [Senā river] (斯那川 [si na chuan]), which was flat and abundant with various fruit trees, with flowing springs and bathing pools everywhere, clean and free of insects like [ants] (蚑 [qi]), [bees] (蜂 [feng]), [mosquitoes] (蚊 [wen]), [gnats] (虻 [meng]), [flies] (蠅 [ying]), and [fleas] (蚤 [zao]). A [Daoist] (道士 [dao shi]) in the river, named [Senā] (斯那 [si na]), taught his five hundred disciples to practice his arts. Thereupon, the [Bodhisattva] (菩薩 [pu sa]) sat under a [sal tree] (娑羅樹 [suo luo shu]) and began to strive for the unsurpassed, true [Dao] (道 [dao]) for all. The [devas] (諸天 [zhu tian]) offered nectar, but the [Bodhisattva] (菩薩 [pu sa]) refused to accept any. He vowed to eat only one sesame seed and one grain of rice per day to sustain his vital energy. He sat upright for six years, his body emaciated, skin and bones clinging together, his mind profoundly quiet, in single-minded stillness. He practiced the internal contemplation of [Anapanasati] (安般 [an ban]) – one: counting, two: following, three: stopping, four: observing, five: returning, six: purifying – letting his mind roam through the three or four of the [twelve gates] (十二門 [shi er men]), without distraction. He achieved wondrous spiritual powers, abandoning desires and evil [dharmas] (法 [fa]), free from the [five hindrances] (五蓋 [wu gai]), no longer accepting the [five desires] (五欲 [wu yu]). All evils extinguished themselves, his thoughts were clear, and he contemplated non-action, like a strong person who has defeated his enemies. His mind was pure, and he achieved the practice of the [Third Dhyāna] (三禪行 [san chan xing]).

[0469b28] “fù qián dào sī nà chuān, qí chuān píng zhèng, duō zhòng guǒ shù, chù chù jiē yǒu liú quán yù chí, qí zhōng jìng jié, wú yǒu qí,, fēng,, wén,, méng,, yíng,, zǎo. chuān zhōng dào shì, míng wèi sī nà, jiào shòu dì zi děng wǔ bǎi rén, xiū qí suǒ shù. yú shì pú sà zuò suō luó shù xià, biàn wèi yī qiè zhì qiú wú shàng zhèng zhēn zhī dào. zhū tiān fèng gān lù, pú sà yī bù kěn shòu, zì shì rì shí yī má yī mǐ, yǐ xù jīng qì. duān zuò liù nián, xíng tǐ léi shòu, pí gǔ xiāng lián, xuán jīng jìng mò, jì mò yī xīn, nèi sī ān bān——yī shù,, èr suí,, sān zhǐ,, sì guān,, wǔ hái,, liù jìng——yóu zhì sān sì chū shí èr mén, wú fēn sàn yì, shén tōng miào dá, qì yù è fǎ, wú fù wǔ gài, bù shòu wǔ yù, zhòng è zì miè, niàn jì fēn míng, sī shì wú wèi, pì rú jiàn rén dé shèng yuàn jiā, yì yǐ qīng jìng, chéng sān chán xíng.

[0469b28] "fu qian dao si na chuan, qi chuan ping zheng, duo zhong guo shu, chu chu jie you liu quan yu chi, qi zhong jing jie, wu you qi,, feng,, wen,, meng,, ying,, zao. chuan zhong dao shi, ming wei si na, jiao shou di zi deng wu bai ren, xiu qi suo shu. yu shi pu sa zuo suo luo shu xia, bian wei yi qie zhi qiu wu shang zheng zhen zhi dao. zhu tian feng gan lu, pu sa yi bu ken shou, zi shi ri shi yi ma yi mi, yi xu jing qi. duan zuo liu nian, xing ti lei shou, pi gu xiang lian, xuan jing jing mo, ji mo yi xin, nei si an ban--yi shu,, er sui,, san zhi,, si guan,, wu hai,, liu jing--you zhi san si chu shi er men, wu fen san yi, shen tong miao da, qi yu e fa, wu fu wu gai, bu shou wu yu, zhong e zi mie, nian ji fen ming, si shi wu wei, pi ru jian ren de sheng yuan jia, yi yi qing jing, cheng san chan xing.

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

[0469c10] [Indra] (天帝釋 [tian di shi]) thought, 'The [Bodhisattva] (菩薩 [pu sa]) has sat under the tree for six years, his body is emaciated. Now I should make worldly people offer the food of a [cakravartin] (轉輪王 [zhuan lun wang]) to make up for his six years of hunger and emptiness.' He then inspired the two daughters of [Senā] (斯那 [si na]), causing them to dream that the entire world was covered in water, and in it was a seven-jeweled flower, radiant and colorful, which withered in an instant, losing its original color. They then saw a person sprinkle water on it, and it revived as before. All the flowers in the water began to sprout and emerge from the water. The two daughters woke from their dream, amazed at what they had never seen before, and immediately told their father. Their father did not understand and asked all the elders, but none could explain. [Indra] (天帝 [tian di]) then descended and transformed into a [Brahmin] (梵志 [fan zhi]), and explained the dream to the daughters: 'That you saw a flower growing in the water of the world means the [Prince] (太子 [tai zi]) of King [Suddhodana] (白淨王 [bai jing wang]) at his birth; that he has been under the tree for six years, his body emaciated, means the withering of the flower; that you saw a person sprinkle water and it revived means the one who can offer food; and that the small flowers are sprouting and about to emerge means the people in the [five paths] (五道 [wu dao]) of [Saṃsāra] (生死 [sheng si]).' At that time, [Indra] (天帝釋 [tian di shi]) then spoke a verse:

"'For six years, he did not waver, nor did he think of hunger or cold,
Diligent and unattached, his body emaciated, bones clinging to skin.
You should cultivate reverence, and offer to the [Bodhisattva] (菩薩 [pu sa]),
In this life, you will gain great blessings, and in future lives, you will receive retribution.'

[0469c10] “tiān dì shì yì niàn yán: ‘pú sà zuò shù xià, liù nián yǐ mǎn, xíng tǐ léi shòu, jīn dāng shǐ shì jiān rén, fèng zhuǎn lún wáng shí, bǔ liù nián zhī jī xū.’ biàn gǎn sī nà èr nǚ, shǐ yú mèng zhōng jiàn tiān xià jǐn chéng wèi shuǐ, zhōng yǒu yī huā qī bǎo guāng sè, xū yú biàn wēi, shī qí běn sè. jiàn yǒu yī rén, yǐ shuǐ sǎ shàng, gèng shēng rú gù. shuǐ zhōng zhòng huā, shǐ shēng méng yá, fù shuǐ ér chū. èr nǚ mèng wù, guài wèi céng yǒu, jí qǐ yǔ fù. qí fù bù jiě, jǐn wèn qí nián, jiē bù néng shuō. tiān dì fù xià huà zuò fàn zhì, wèi nǚ jiě mèng yán: ‘rǔ jiàn tiān xià shuǐ zhōng shēng yī huā zhě, shì bái jìng wáng tài zi chū shēng shí； jīn zài shù xià liù nián, shēn léi xíng shòu, shì huā wēi shí； jiàn yī rén shuǐ sǎ gèng shēng zhě, shì néng xiàn shí zhě； xiǎo huā pān yá yù chū zhě, shì wǔ dào shēng sǐ rén yě.’ shí tiān dì shì, jí shuō jì yán:

“ ‘liù nián bù qīng yī,　　yì bù niàn jī hán,
　　jīng jìn wú suǒ zhe,　　xíng shòu gǔ pí lián.
　　rǔ děng xiū jìng yì,　　fèng xiàn yú pú sà,
　　xiàn shì huò dà fú,　　hòu shì shòu guǒ bào.’

[0469c10] "tian di shi yi nian yan: 'pu sa zuo shu xia, liu nian yi man, xing ti lei shou, jin dang shi shi jian ren, feng zhuan lun wang shi, bu liu nian zhi ji xu.' bian gan si na er nu, shi yu meng zhong jian tian xia jin cheng wei shui, zhong you yi hua qi bao guang se, xu yu bian wei, shi qi ben se. jian you yi ren, yi shui sa shang, geng sheng ru gu. shui zhong zhong hua, shi sheng meng ya, fu shui er chu. er nu meng wu, guai wei ceng you, ji qi yu fu. qi fu bu jie, jin wen qi nian, jie bu neng shuo. tian di fu xia hua zuo fan zhi, wei nu jie meng yan: 'ru jian tian xia shui zhong sheng yi hua zhe, shi bai jing wang tai zi chu sheng shi; jin zai shu xia liu nian, shen lei xing shou, shi hua wei shi; jian yi ren shui sa geng sheng zhe, shi neng xian shi zhe; xiao hua pan ya yu chu zhe, shi wu dao sheng si ren ye.' shi tian di shi, ji shuo ji yan:

" 'liu nian bu qing yi, yi bu nian ji han,
jing jin wu suo zhe, xing shou gu pi lian.
ru deng xiu jing yi, feng xian yu pu sa,
xian shi huo da fu, hou shi shou guo bao.'

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

[0469c28] The daughters said, 'What is the method for offering food?' The [Brahmin] (梵志 [fan zhi]) replied, 'You should take five hundred measures of cow's milk, and by repeatedly feeding it to one cow until it is just one cow, then take the milk from that one cow and use it to make porridge. When the milk porridge boils, it will rise seven ren high, moving up on the left and down on the right, and up on the right and down on the left. Pour the porridge into the bowl without staining the pot or ladle.' The two daughters reverently offered it to the [Bodhisattva] (菩薩 [pu sa]). The [Bodhisattva] (菩薩 [pu sa]) thought of first bathing before accepting the porridge. He walked to the side of the flowing water and washed his body. After bathing, he wished to come out of the water, and a [heavenly spirit] (天神 [tian shen]) pressed down a tree branch. The two daughters offered the milk porridge. His complexion and strength were replenished. He bestowed blessings of immeasurable merit upon the daughters, telling them to take refuge in the [Three Jewels] (三尊 [san zun]). After eating, he washed his hands and rinsed his mouth. After cleaning the bowl, he threw it back into the water. It flowed upstream for less than seven li when a [heavenly being] (天 [tian]) transformed into a [Garuda] (金翅鳥 [jin chi niao]) and flew down, carrying the bowl away, placing it with his hair, and building a stupa to make offerings. He then continued his journey and was about to cross the [Nairanjana River] (尼連禪河 [ni lian chan he]). At that time, the [Bodhisattva] (菩薩 [pu sa]) then spoke a verse:

"'Crossing the [Nairanjana River] (尼連禪 [ni lian chan]), with compassion for all people,
May the defilements of the [five paths] (五道 [wu dao]) and [three poisons] (三毒 [san du]) be removed, pure as water.
The [Bodhisattva] (菩薩 [pu sa]) gave rise to this thought: all the foolish are plunged into darkness,
I shall hold the [eight right waters] (八直水 [ba zhi shui]) to wash away the defilements of the [three poisons] (三毒 [san du]).
At this time, as he first ascended the bank, there were five hundred [green sparrows] (青雀 [qing que]),
They flew around the [Bodhisattva] (菩薩 [pu sa]) three times, crying sorrowfully, and then departed.'

[0469c28] “nǚ yán: ‘xiàn shí zhě qí fǎ yún hé?’ fàn zhì dá yán: ‘dāng qǔ wǔ bǎi niú rǔ, zhǎn zhuǎn xiāng yǐn zhì yú yī niú,[què-xīn+niú] yī niú dòng chí yòng zuò mí, rǔ mí yǒng fèi, chū gāo qī rèn, zuǒ shàng yòu xià, yòu shàng zuǒ xià, zhēn mí rù bō, fǔ biāo bù wū.’ èr nǚ gōng sù, fèng xiàn pú sà. pú sà yì niàn, yù xiān mù yù rán hòu shòu mí, xíng yì liú shuǐ cè, xǐ yù shēn xíng. yù qì yù chū shuǐ, tiān shén àn shù zhī, èr nǚ fèng rǔ mí. dé sè qì lì chōng, zhòu yuàn fú wú liàng, lìng nǚ guī sān zūn. shí bì xǐ shǒu shù kǒu, zǎo bō yǐ hái zhì shuǐ zhōng, nì liú wèi zhì qī lǐ, tiān huà zuò jīn chì niǎo fēi lái pěng bō qù, bìng fà yī chù, gōng yǎng qǐ tǎ. jí fù qián xíng, dāng dù ní lián chán hé. shì shí pú sà, biàn shuō jì yán:

“ ‘dù shuǐ ní lián chán,　　cí mǐn yī qiè rén,
　　wǔ dào sān dú gòu,　　shǐ chú rú shuǐ jìng.
　　pú sà xìng shì niàn,　　yī qiè chī duò míng,
　　dāng chí bā zhí shuǐ,　　xǐ chú sān dú gòu.
　　shì shí shǐ shàng àn,　　qīng què yǒu wǔ bǎi,
　　fēi lái rào pú sà,　　sān zā bēi míng qù.’

[0469c28] "nu yan: 'xian shi zhe qi fa yun he?' fan zhi da yan: 'dang qu wu bai niu ru, zhan zhuan xiang yin zhi yu yi niu,[que-xin+niu] yi niu dong chi yong zuo mi, ru mi yong fei, chu gao qi ren, zuo shang you xia, you shang zuo xia, zhen mi ru bo, fu biao bu wu.' er nu gong su, feng xian pu sa. pu sa yi nian, yu xian mu yu ran hou shou mi, xing yi liu shui ce, xi yu shen xing. yu qi yu chu shui, tian shen an shu zhi, er nu feng ru mi. de se qi li chong, zhou yuan fu wu liang, ling nu gui san zun. shi bi xi shou shu kou, zao bo yi hai zhi shui zhong, ni liu wei zhi qi li, tian hua zuo jin chi niao fei lai peng bo qu, bing fa yi chu, gong yang qi ta. ji fu qian xing, dang du ni lian chan he. shi shi pu sa, bian shuo ji yan:

" 'du shui ni lian chan, ci min yi qie ren,
wu dao san du gou, shi chu ru shui jing.
pu sa xing shi nian, yi qie chi duo ming,
dang chi ba zhi shui, xi chu san du gou.
shi shi shi shang an, qing que you wu bai,
fei lai rao pu sa, san za bei ming qu.'

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

[0470a16] "Thereupon, he continued his journey and was about to pass the [Blind Dragon Pond] (瞽龍池 [gu long chi]). The dragon was greatly joyful, leaping out to see the [Bodhisattva] (菩薩 [pu sa]), and then spoke a verse:

"'Excellent to see [Siddhartha] (悉達 [xi da]), why has he come so late to save us?
Originally, I requested the unsurpassed nectar for all beings.
His steps shake the earth, and all music naturally sounds,
He is truly equal to the past Buddhas, I have no doubt about him.
Now, holding the unsurpassed wisdom, he subdues all [demons] (魔怨 [mo yuan]),
Now the [Buddha sun] (佛日 [fu ri]) will shine, awakening all sleeping beings.'

[0470a16] “yú shì fù qián xíng, dāng guò gǔ lóng chí shí, lóng dà huān xǐ, yǒng chū jiàn pú sà, biàn shuō jì yán:

“ ‘shàn zāi jiàn xī dá,　　lái jiù hé yǐ wǎn,
　　běn qǐng yī qiè zhòng,　　wú shàng gān lù jiāng.
　　xíng bù de zhèn dòng,　　zhòng lè zì rán míng,
　　zhèng yǔ guò fú děng,　　yú wǒ wú yǒu yí.
　　jīn chí wú shàng huì,　　jiàng fú zhū mó yuàn,
　　jīn dāng fú rì zhào,　　jué zhū qún shēng mián.’

[0470a16] "yu shi fu qian xing, dang guo gu long chi shi, long da huan xi, yong chu jian pu sa, bian shuo ji yan:

" 'shan zai jian xi da, lai jiu he yi wan,
ben qing yi qie zhong, wu shang gan lu jiang.
xing bu de zhen dong, zhong le zi ran ming,
zheng yu guo fu deng, yu wo wu you yi.
jin chi wu shang hui, jiang fu zhu mo yuan,
jin dang fu ri zhao, jue zhu qun sheng mian.'

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

[0470a24] "Thereupon, he continued his journey and saw a cluster of forest mountains. The ground was flat, and all around was pure. Soft grass grew, sweet springs flowed abundantly, and flowers were fragrant and clean. In the center was a tree, tall, elegant, and unique, with branches connected one after another, and leaves piled one upon another. The flowers were lush and dense, like heavenly decorations, with heavenly banners at the treetop, signifying great auspiciousness, the king among all trees in the forest. Thereupon, he walked a little further and saw a grass-cutter. The [Bodhisattva] (菩薩 [pu sa]) then asked him, 'What is your name?' 'My name is [Jixiang] (吉祥 [ji xiang]), and I am cutting [auspicious grass] (吉祥草 [ji xiang cao]) now.' 'Now, if you give me grass, the ten directions will all be auspicious.' The person, [Jixiang] (吉祥 [ji xiang]), then spoke a verse:

"'You have abandoned the position of a [Sage King] (聖王 [sheng wang]), with the [seven treasures] (七寶 [qi bao]) and jade maidens as wives,
Golden and silver beds, and blankets of fine silk brocade.
The auspicious and joyful sounds, the true sounds of the [eight divisions of devas and nāgas] (八部 [ba bu]),
Surpassing the [Brahma Heaven] (梵天 [fan tian]), why do you now use mere grass?'

[0470a24] “yú shì fù qián xíng, wàng jiàn cóng lín shān, qí de píng zhèng, sì wàng qīng jìng, shēng cǎo róu ruǎn, gān quán yíng liú, huā xiāng mào jié, zhōng yǒu yī shù, gāo yǎ qí tè, zhī zhī xiāng cì, yè yè xiāng jiā, huā sè wěng yù, rú tiān zhuāng shì, tiān fān zài shù dǐng, shì zé wèi yuán jí, zhòng shù lín zhōng wáng. yú shì xiǎo qián xíng, jiàn yī yì cǎo rén, pú sà biàn wèn yuē: ‘jīn rǔ míng hé děng?’ ‘wǒ míng wèi jí xiáng, jīn yì jí xiáng cǎo.’ ‘jīn rǔ shī wǒ cǎo, shí fāng jiē jí xiáng.’ shí rén jí xiáng jí shuō jì yán:

“ ‘yǐ qì shèng wáng wèi,　　qī bǎo yù nǚ qī,
　　jīn yín zhī chuáng tà,　　qú lǘ jǐn xiù rù.
　　jí xiáng āi lè shēng,　　bā bù zhēn yīn xiǎng,
　　chāo yuè guò fàn tiān,　　jīn yòng chú cǎo wèi?’

[0470a24] "yu shi fu qian xing, wang jian cong lin shan, qi de ping zheng, si wang qing jing, sheng cao rou ruan, gan quan ying liu, hua xiang mao jie, zhong you yi shu, gao ya qi te, zhi zhi xiang ci, ye ye xiang jia, hua se weng yu, ru tian zhuang shi, tian fan zai shu ding, shi ze wei yuan ji, zhong shu lin zhong wang. yu shi xiao qian xing, jian yi yi cao ren, pu sa bian wen yue: 'jin ru ming he deng?' 'wo ming wei ji xiang, jin yi ji xiang cao.' 'jin ru shi wo cao, shi fang jie ji xiang.' shi ren ji xiang ji shuo ji yan:

" 'yi qi sheng wang wei, qi bao yu nu qi,
jin yin zhi chuang ta, qu lu jin xiu ru.
ji xiang ai le sheng, ba bu zhen yin xiang,
chao yue guo fan tian, jin yong chu cao wei?'

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

[0470b07] The [Bodhisattva] (菩薩 [pu sa]) replied with a verse:

"'I made a vow countless eons ago, wishing to save beings in the [five paths] (五道 [wu dao]),
Now I go to fulfill my original vow, therefore I desire the grass.'

The person gave him a bundle of mixed grass, which he then carried towards the [tree king] (樹王 [shu wang]):
'The minds of the world are all confused, I shall set their minds aright.'

He then sprinkled the grass on the ground, making it straight as he spoke,
The [Bodhisattva] (菩薩 [pu sa]) then sat upon it, and all received his grace.
The [Bodhisattva] (菩薩 [pu sa]) made three important vows: 'My mind, my seat, and this tree,
If I do not attain the [Dao] (道 [dao]), I will never leave these three vows.
Even if my flesh and bones wither, I will not move, I will surely succeed,
When I attain the [Dao] (道 [dao]) and surpass the Buddhas, all will come from a single mind.'

[0470b07] “pú sà yǐ jì dá yán:

“ ‘fā yuàn ā sēng qí,　　yù dù wǔ dào rén,
　　jīn wǎng mǎn běn yuàn,　　shì gù yù dé cǎo.’

“rén yǔ bǎ luàn cǎo,　　biàn chí xiàng shù wáng:
‘shì jiān yì jiē luàn,　　wǒ dāng zhèng qí zhì.’

“jí chí cǎo sǎ de,　　qí zhèng rú suǒ yán,
　pú sà biàn zuò shàng,　　yī qiè méng qí ēn.
　pú sà zuò sān yào:　　 ‘xīn zuò jí qí shù,
　ruò wǒ bù dé dào,　　zhōng bù lí sān shì.
　yán wǒ jī gǔ kū,　　bù dòng huì dāng chéng,
　guò fú dé dào shí,　　jiē xī chū yī xīn.’

[0470b07] "pu sa yi ji da yan:

" 'fa yuan a seng qi, yu du wu dao ren,
jin wang man ben yuan, shi gu yu de cao.'

"ren yu ba luan cao, bian chi xiang shu wang:
'shi jian yi jie luan, wo dang zheng qi zhi.'

"ji chi cao sa de, qi zheng ru suo yan,
pu sa bian zuo shang, yi qie meng qi en.
pu sa zuo san yao: 'xin zuo ji qi shu,
ruo wo bu de dao, zhong bu li san shi.
yan wo ji gu ku, bu dong hui dang cheng,
guo fu de dao shi, jie xi chu yi xin.'

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

[0470b18] "Thereupon, the [Bodhisattva] (菩薩 [pu sa]) sat down in meditation, abandoning thoughts of pleasure and pain, without worries or joys. His mind did not cling to good, nor did it attach to evil, remaining in the middle, like a person who has bathed and is clean, covered with white cloth, clean both inside and out, pure within and without. His breathing ceased on its own, utterly still and unchanging. He achieved the practice of the [Fourth Dhyāna] (四禪行 [si chan xing]). Having attained samādhi, he did not abandon great compassion. His wisdom and skillful means were profound and subtle, encompassing the practice of the [thirty-seven aids to awakening] (三十七道品 [san shi qi dao pin]). What are the [thirty-seven aids] (三十七品 [san shi qi pin])? One is the [four foundations of mindfulness] (四意止 [si yi zhi]), two is the [four right efforts] (四意斷 [si yi duan]), three is the [four bases of spiritual power] (四神足 [si shen zu]), four is the [five faculties] (五根 [wu gen]), five is the [five powers] (五力 [wu li]), six is the [seven factors of awakening] (七覺意 [qi jue yi]), and seven is the [eightfold noble path] (八直行 [ba zhi xing]). Round and round, suffering is empty and impermanent, without thoughts, without vows. 'I reflect on the world, where greed and desire lead to the suffering of [Saṃsāra] (生死 [sheng si]). Few are able to realize that it originates from the [twelve links of dependent origination] (十二因緣 [shi er yin yuan]). What are these [twelve roots] (十二本 [shi er ben])? From ignorance arises formations, from formations arises consciousness, from consciousness arises name-and-form, from name-and-form arises the six sense bases, from the six sense bases arises contact, from contact arises feeling, from feeling arises craving, from craving arises clinging, from clinging arises becoming, from becoming arises birth, from birth arises [old age] (老 [lao]), [death] (死 [si]), sorrow, lamentation, pain, grief, and despair, all with spirit. From this, one continuously falls into [Saṃsāra] (生死 [sheng si]). To attain the [Dao] (道 [dao]), one must cut off greed and craving, extinguish emotions and desires, be non-active and non-arising. Then ignorance will cease. When ignorance ceases, formations cease. When formations cease, consciousness ceases. When consciousness ceases, name-and-form ceases. When name-and-form ceases, the six sense bases cease. When the six sense bases cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, clinging ceases. When clinging ceases, becoming ceases. When becoming ceases, birth ceases. When birth ceases, [old age] (老 [lao]), [death] (死 [si]), sorrow, lamentation, pain, grief, and despair all cease. This is what is called attaining the [Dao] (道 [dao]).'

[0470b18] “yú shì pú sà, ān zuò rù dìng, qì kǔ lè yì, wú yōu xǐ xiǎng, xīn bù yī shàn, yì bù fù è, zhèng zài qí zhōng, rú rén mù yù jìng jié fù yǐ bái xiè, zhōng wài jù jìng, biǎo lǐ wú gòu, chuǎn xī zì miè, jì rán wú biàn, chéng sì chán xíng. yǐ dé dìng yì, bù shě dà bēi, zhì huì fāng biàn, jiū chàng yào miào, tōng sān shí qī dào pǐn zhī xíng. hé wèi sān shí qī pǐn? yī wèi sì yì zhǐ, èr wèi sì yì duàn, sān wèi sì shén zú, sì wèi wǔ gēn, wǔ wèi wǔ lì, liù wèi qī jué yì, qī wèi bā zhí xíng. zhōu ér fù shǐ, kǔ kōng fēi cháng, wú xiǎng wú yuàn. ‘wǒ niàn shì jiān, tān ài shì yù, duò shēng sǐ kǔ, shǎo néng zì jué běn cóng shí èr yīn yuán qǐ. hé děng wèi shí èr běn? cóng chī xíng biàn yǒu shí, yuán shí xíng biàn yǒu míng zì, cóng míng zì xíng biàn yǒu liù rù, yuán liù rù xíng biàn yǒu gèng lè, yuán gèng lè xíng biàn yǒu tòng, yuán tòng xíng biàn yǒu ài, yuán ài xíng biàn yǒu shòu, yuán shòu xíng biàn yǒu yǒu, yuán yǒu xíng biàn yǒu shēng, yuán shēng xíng biàn yǒu lǎo sǐ yōu bēi kǔ tòng xīn nǎo dà huàn, jù yǒu jīng shén, cóng shì zhuǎn duò shēng sǐ. yù dé dào zhě, dāng duàn tān ài, miè chú qíng yù, wú wèi wú qǐ, rán zé chī miè. chī miè zé xíng miè, xíng miè zé shí miè, shí miè zé míng zì miè, míng zì miè zé liù rù miè, liù rù miè zé gèng lè miè, gèng lè miè zé tòng miè, tòng miè zé ài miè, ài miè zé shòu miè, shòu miè zé yǒu miè, yǒu miè zé shēng miè, shēng miè zé lǎo sǐ yōu bēi kǔ tòng xīn nǎo dà huàn jiē jǐn, shì wèi dé dào.’

[0470b18] "yu shi pu sa, an zuo ru ding, qi ku le yi, wu you xi xiang, xin bu yi shan, yi bu fu e, zheng zai qi zhong, ru ren mu yu jing jie fu yi bai xie, zhong wai ju jing, biao li wu gou, chuan xi zi mie, ji ran wu bian, cheng si chan xing. yi de ding yi, bu she da bei, zhi hui fang bian, jiu chang yao miao, tong san shi qi dao pin zhi xing. he wei san shi qi pin? yi wei si yi zhi, er wei si yi duan, san wei si shen zu, si wei wu gen, wu wei wu li, liu wei qi jue yi, qi wei ba zhi xing. zhou er fu shi, ku kong fei chang, wu xiang wu yuan. 'wo nian shi jian, tan ai shi yu, duo sheng si ku, shao neng zi jue ben cong shi er yin yuan qi. he deng wei shi er ben? cong chi xing bian you shi, yuan shi xing bian you ming zi, cong ming zi xing bian you liu ru, yuan liu ru xing bian you geng le, yuan geng le xing bian you tong, yuan tong xing bian you ai, yuan ai xing bian you shou, yuan shou xing bian you you, yuan you xing bian you sheng, yuan sheng xing bian you lao si you bei ku tong xin nao da huan, ju you jing shen, cong shi zhuan duo sheng si. yu de dao zhe, dang duan tan ai, mie chu qing yu, wu wei wu qi, ran ze chi mie. chi mie ze xing mie, xing mie ze shi mie, shi mie ze ming zi mie, ming zi mie ze liu ru mie, liu ru mie ze geng le mie, geng le mie ze tong mie, tong mie ze ai mie, ai mie ze shou mie, shou mie ze you mie, you mie ze sheng mie, sheng mie ze lao si you bei ku tong xin nao da huan jie jin, shi wei de dao.'

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

[0470c11] "The [Bodhisattva] (菩薩 [pu sa]) thought to himself, 'Now I shall subdue the host of [Māra] (魔 [mo]).' He then emitted a bright light from the white curl between his eyebrows, which moved the palace of [Māra] (魔 [mo]). [Māra] (魔 [mo]) was greatly terrified and restless in his heart. He saw the [Bodhisattva] (菩薩 [pu sa]) already under the tree, pure and without desire, diligently contemplating without slackening. His heart was troubled and poisoned, food was tasteless, and music could not be enjoyed. He thought, 'If he achieves this [Dao] (道 [dao]), he will surely greatly surpass me. I must destroy his resolve before he becomes a Buddha.' [Māra's] (魔 [mo]) son, [Sumati] (須摩提 [xu mo ti]) (Chinese for 'Wise Intention'), came forward and admonished his father, saying, 'The [Bodhisattva's] (菩薩 [pu sa]) conduct is pure, incomparable in the [three realms] (三界 [san jie]). He has attained spontaneous supernatural powers. Countless Brahmās and [heavenly beings] (諸天 [zhu tian]) have gone to pay homage to him. This is not something that [heavenly beings] (天人 [tian ren]) should try to undermine. Do not create evil and destroy your own blessings.' [Māra King] (魔王 [mo wang]) did not listen. His three daughters volunteered themselves, one named [En'ai] (恩愛 [en ai]), two named [Chang Le] (常樂 [chang le]), and three named [Da Le] (大樂 [da le]), saying, 'Father King, do not worry. We will go ourselves to destroy the [Bodhisattva's] (菩薩 [pu sa]) resolve. There is no need for Father King to exert himself, nor to worry further.'

[0470c11] “pú sà xīn zì niàn yán: ‘jīn dāng jiàng mó guān shǔ.’ jí fàng méi jiān háo xiāng guāng míng, gǎn dòng mó gōng. mó dà huáng bù, xīn zhōng bù níng, guān jiàn pú sà, yǐ zài shù xià, qīng jìng wú yù, jīng sī bù xiè, xīn zhōng fán dú, yǐn shí bù gān, jì lè bù yù, niàn shì dào chéng, bì dà shèng wǒ, yù jí qí wèi zuò fú, huài qí dào yì. mó zi xū mó tí (hàn yán xián yì) qián jiàn fù yuē: ‘pú sà xíng jìng, sān jiè wú bǐ, yǐ dé zì rán shén tōng, zhòng fàn zhū tiān yì bǎi jiē wǎng lǐ shì, cǐ fēi tiān rén suǒ dāng jǔ huài, wú wèi xìng è zì huǐ qí fú.’ mó wáng bù tīng, sān nǚ zì zhàn, yī míng ēn ài, èr míng cháng lè, sān míng dà lè: ‘fù wáng mò yōu, wú děng zì wǎng huài pú sà dào yì, bù zú láo fù wáng, wù fù yōu niàn.’

[0470c11] "pu sa xin zi nian yan: 'jin dang jiang mo guan shu.' ji fang mei jian hao xiang guang ming, gan dong mo gong. mo da huang bu, xin zhong bu ning, guan jian pu sa, yi zai shu xia, qing jing wu yu, jing si bu xie, xin zhong fan du, yin shi bu gan, ji le bu yu, nian shi dao cheng, bi da sheng wo, yu ji qi wei zuo fu, huai qi dao yi. mo zi xu mo ti (han yan xian yi) qian jian fu yue: 'pu sa xing jing, san jie wu bi, yi de zi ran shen tong, zhong fan zhu tian yi bai jie wang li shi, ci fei tian ren suo dang ju huai, wu wei xing e zi hui qi fu.' mo wang bu ting, san nu zi zhan, yi ming en ai, er ming chang le, san ming da le: 'fu wang mo you, wu deng zi wang huai pu sa dao yi, bu zu lao fu wang, wu fu you nian.'

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

[0470c21] "Thereupon, the three daughters, adorned in heavenly robes, accompanied by five hundred jade maidens, arrived at the [Bodhisattva's] (菩薩 [pu sa]) place. They played the zither and sang songs of lust, wishing to disturb his resolve. The three daughters then said, 'Your virtue is of utmost importance, revered by all [heavenly beings] (諸天 [zhu tian]). You should receive offerings, and thus heaven has sent us. We are fond of purity and are in the prime of our lives. We wish to serve you morning and night by your side.' The [Bodhisattva] (菩薩 [pu sa]) replied, 'You have accumulated merit in past lives and have received heavenly bodies. Yet you do not consider impermanence and act as enchantresses. Although your bodies are beautiful, your hearts are not upright. It is like a painted vase containing foul poison, which will lead to self-destruction. What is so remarkable? Blessings are difficult to maintain for long. Lust and evil are unwholesome, destroying their own foundation. When blessings are exhausted, sins arrive, leading to fall into the [three evil paths] (三惡道 [san e dao]), taking the form of animals, and it is difficult to escape. You who disturb people's [Dao] (道 [dao]) resolve, not considering impermanence, have experienced countless kalpas, revolving in the [five paths] (五道 [wu dao]). Now, you are not free from hardship. When I was in the world, wherever I was born, I observed old people as mothers, middle-aged people as elder sisters, and young people as younger sisters. All you sisters, return to your palaces and do not do such things again.' At the [Bodhisattva's] (菩薩 [pu sa]) single word, they immediately became old women, with white hair and missing teeth, dim eyes and hunched backs, supporting themselves with staffs as they returned.

[0470c21] “yú shì sān nǚ, yán zhuāng tiān fú, cóng wǔ bǎi yù nǚ, dào pú sà suǒ, dàn qín gē sòng, yín yù zhī cí yù luàn dào yì. sān nǚ fù yán: ‘rén dé zhì zhòng, zhū tiān suǒ jìng, yīng yǒu gōng yǎng, gù tiān xiàn wǒ. wǒ děng hǎo jié, nián zài shèng shí, yuàn dé chén qǐ yè mèi gōng shì zuǒ yòu.’ pú sà dá yán: ‘rǔ sù yǒu fú, shòu dé tiān shēn, bù wéi wú cháng, ér zuò yāo mèi, xíng tǐ suī hǎo, ér xīn bù duān. pì rú huà píng zhōng shèng chòu dú, jiāng yǐ zì huài. yǒu hé děng qí, fú nán jiǔ jū, yín è bù shàn, zì wáng qí běn, fú jǐn zuì zhì, duò sān è dào, shòu liù chù xíng, yù tuō zhì nán. rǔ bèi luàn rén dào yì, bù jì fēi cháng, jīng lì jié shù, zhǎn zhuǎn wǔ dào. jīn rǔ cáo děng, wèi lí qín kǔ. wú zài shì jiān, chù chù suǒ shēng, guān shì lǎo zhě rú mǔ, zhōng zhě rú zǐ, xiǎo zhě rú mèi, zhū zǐ děng gè gè hái gōng, wù fù zuò shì cáo shì.’ pú sà yī yán, biàn chéng lǎo mǔ, tóu bái chǐ luò, yǎn míng jí yǔ, zhù zhàng xiāng fú ér hái.

[0470c21] "yu shi san nu, yan zhuang tian fu, cong wu bai yu nu, dao pu sa suo, dan qin ge song, yin yu zhi ci yu luan dao yi. san nu fu yan: 'ren de zhi zhong, zhu tian suo jing, ying you gong yang, gu tian xian wo. wo deng hao jie, nian zai sheng shi, yuan de chen qi ye mei gong shi zuo you.' pu sa da yan: 'ru su you fu, shou de tian shen, bu wei wu chang, er zuo yao mei, xing ti sui hao, er xin bu duan. pi ru hua ping zhong sheng chou du, jiang yi zi huai. you he deng qi, fu nan jiu ju, yin e bu shan, zi wang qi ben, fu jin zui zhi, duo san e dao, shou liu chu xing, yu tuo zhi nan. ru bei luan ren dao yi, bu ji fei chang, jing li jie shu, zhan zhuan wu dao. jin ru cao deng, wei li qin ku. wu zai shi jian, chu chu suo sheng, guan shi lao zhe ru mu, zhong zhe ru zi, xiao zhe ru mei, zhu zi deng ge ge hai gong, wu fu zuo shi cao shi.' pu sa yi yan, bian cheng lao mu, tou bai chi luo, yan ming ji yu, zhu zhang xiang fu er hai.

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

[0471a06] "When [Māra] (魔 [mo]) saw his three daughters return, all transformed into old women, his anger intensified. He summoned other [ghost kings] (鬼神王 [gui shen wang]), totaling eighteen billion, all descending from heaven to surround the [Bodhisattva] (菩薩 [pu sa]) for thirty-six yojanas. They all transformed into the forms of lions, bears, rhinoceroses, tigers, elephants, dragons, oxen, horses, dogs, pigs, monkeys, and apes, too numerous to describe. Creatures with human bodies and serpent heads, or turtle heads with six eyes, or one neck with many heads, with teeth, fangs, claws, and talons, carrying mountains and spitting fire, surrounded by thunder and lightning, holding halberds and spears. The [Bodhisattva's] (菩薩 [pu sa]) compassionate heart was not startled or afraid; not a single hair moved. His radiant countenance became even more beautiful, and the [demon soldiers] (鬼兵 [gui bing]) could not approach him. The [Māra King] (魔王 [mo wang]) then came forward and spoke a verse, asking—the [Bodhisattva] (菩薩 [pu sa]), with his compassionate heart, answered all questions—saying:

"'Monk, what do you seek sitting under the tree, finding joy in the forest amidst poisonous beasts?
Clouds arise, terrifying and dark, yet the [heavenly Māra] (天魔 [tian mo]) surrounds you without causing fright.'

"'Anciently, there was a true [Dao] (道 [dao]) practiced by Buddhas; tranquility is supreme, removing inauspiciousness.
Its accomplishment is the most excellent [Dharma treasury] (法滿藏 [fa man cang]); I seek this seat to defeat the [Māra King] (魔王 [mo wang]).'

"'You should be a king, turning the golden wheel, the [seven treasures] (七寶 [qi bao]) will naturally arrive, ruling the [four directions] (四方 [si fang]).
The [five desires] (五欲 [wu yu]) you receive are unsurpassed; there is no [Dao] (道 [dao]) in this place, arise and enter the palace.'

"'I see desires as intense as swallowing molten copper; I abandon the [country] (國 [guo]) like spit, with no craving.
Attaining kingship also brings the suffering of [old age] (老 [lao]) and [death] (死 [si]); departing from this brings no benefit, do not speak falsely.'

"'Why do you sit peacefully in the forest, speaking such grand words, abandoning your [country] (國 [guo]), wealth, and position to guard emptiness?
Do you not see my fourfold army, eighteen billion strong, with elephants, horses, and infantry?'

"'I have already seen the faces of monkeys and lions, tigers, rhinoceroses, poisonous snakes, pigs, and ghosts,
All holding swords and halberds, leaping and roaring, filling the air.
Even if there are billions of divine and martial preparations, like you, [Māra] (魔 [mo]), gathered here,
Arrows, blades, and fire attacks like wind and rain, I will not rise until I attain Buddhahood.
[Māra] (魔 [mo]) has his original vow to make me retreat, but I also have vowed not to return empty-handed.
How does your field of merit compare to that of the Buddha? From this, it can be known who will win.'

"'I once practiced generous giving throughout my life, thus I rule the [six heavens] (六天 [liu tian]) as the [Māra King] (魔王 [mo wang]).
Monk, you know my past meritorious deeds; who will testify that you claim immeasurable merit?'

"'In the past, my vow originated from [Dipankara Buddha] (錠光 [ding guang]), I was ordained as the Buddha [Sakyamuni] (釋迦文 [shi jia wen]).
Anger and fear are extinguished, therefore I sit here; my intention is firm, and I will surely defeat your army.
I have served many Buddhas, always giving wealth, robes, and food to people.
My benevolence and precepts, accumulated virtues, are thicker than the earth, thus I am free from thoughts and calamities.'

The [Bodhisattva] (菩薩 [pu sa]) immediately, with the power of his wisdom, extended his hand and touched the earth, saying, 'The earth knows me!'
Immediately, the entire earth trembled greatly, and [Māra] (魔 [mo]) and his retinue fell upside down.
The [Māra King] (魔王 [mo wang]) was defeated and lost his advantage, bewildered, he sat back and drew on the ground.
His son then enlightened him, and his mind awakened, and he immediately took refuge and repented:

"'I will no longer use weapons, but practice universal compassion and repel [Māra's] (魔 [mo]) enemies.
The world uses weapons to stir people's hearts, but I treat you all as sentient beings.
Even if one tames elephants and horses, though tamed, their old habits will eventually return.
If one attains the utmost taming like the Buddha nature, already tamed like the Buddha, there is no one who is not benevolent.'

The [devas] (垓天 [gai tian]) saw the Buddha capturing the host of [Māra] (魔 [mo]), with patience and taming, without thoughts, the enemies naturally surrendered.
All the [devas] (諸天 [zhu tian]) rejoiced and offered flowers: 'The unrighteous king is defeated; the king of [Dharma] (法 [fa]) is victorious.
From the power of equanimity and wisdom, wisdom can immediately dispel inauspiciousness.
Able to turn enemies into disciples, one should bow to the proof of the [four immeasurables] (四等道 [si deng dao]).
His face is like the full moon, his complexion serene, his fame spreads in the ten directions, his virtue is like a mountain.
It is difficult to find a comparison for the Buddha's appearance; one should bow to this immortal who transcends the world.'

[0471a06] “mó jiàn sān nǚ hái jiē chéng lǎo mǔ, yì dà fèn nù, gèng zhào guǐ shén wáng, hé dé shí bā yì, jiē cóng tiān lái xià, wéi rào pú sà, sān shí liù yóu xún, jiē shǐ biàn chéng shī zi,, xióng pí,, sì hǔ,, xiàng,, lóng,, niú,, mǎ,, quǎn,, shǐ,, hóu yuán zhī xíng, bù kě chēng yán. chóng tóu rén qū yuán shé zhī shēn yuán guī zhī shǒu, ér yǒu liù mù, huò yī jǐng ér duō tóu, chǐ yá zhǎo jù, dān shān tǔ huǒ, léi diàn sì rào, wò chí jǐ móu. pú sà cí xīn, bù jīng bù bù yī máo bù dòng, guāng yán yì hǎo, guǐ bīng bù néng dé jìn. mó wáng biàn qián shuō jì wèn yán——pú sà cí xīn, suǒ wèn jǐn dá——yuē:

“ ‘bǐ qiū hé qiú zuò shù xià,　　lè yú lín sǒu dú shòu jiān,
　　yún qǐ kě wèi yǎo míng míng,　　tiān mó wéi rào bù yǐ jīng.’

“ ‘gǔ yǒu zhēn dào fú suǒ xíng,　　tián tán wèi shàng chú bù xiáng,
　　qí chéng zuì shèng fǎ mǎn cáng,　　wú qiú sī zuò jué mó wáng.’

“ ‘rǔ dāng zuò wáng zhuǎn jīn lún,　　qī bǎo zì zhì diǎn sì fāng,
　　suǒ shòu wǔ yù zuì wú bǐ,　　sī chù wú dào qǐ rù gōng.’

“ ‘wú dǔ yù shèng tūn huǒ tóng,　　qì guó rú tuò wú suǒ tān,
　　dé wáng yì yǒu lǎo sǐ yōu,　　qù cǐ wú lì wù wàng tán.’

“ ‘hé ān zuò lín rú dà yǔ,　　wěi guó cái wèi shǒu kōng xián,
　　bù jiàn wǒ xìng sì bù bīng,　　xiàng mǎ bù bīng shí bā yì?’

“ ‘yǐ jiàn hóu yuán shī zi miàn,　　hǔ sì dú shé shǐ guǐ xíng,
　　jiē chí dāo jiàn wò gē móu,　　chāo yuè xiāo hǒu mǎn kōng zhōng.
　　shè fù yì gāi shén wǔ bèi,　　wèi mó rú rǔ lái huì cǐ,
　　shǐ rèn huǒ gōng rú fēng yǔ,　　bù xiān dé fú zhōng bù qǐ.
　　mó yǒu běn yuàn lìng wǒ tuì,　　wú yì zì shì bù kōng hái,
　　jīn rǔ fú de hé rú fú?　　yú shì kě zhī shuí dé shèng.’

“ ‘wú céng zhōng shēn kuài bù shī,　　gù diǎn liù tiān wèi mó wáng,
　　bǐ qiū zhī wǒ sù fú xíng,　　zì chēng wú liàng shuí wèi zhèng?’

“ ‘xī wú xíng yuàn cóng dìng guāng,　　shòu bài wèi fú shì jiā wén,
　　nù wèi xiǎng jǐn gù zuò sī,　　yì dìng bì jiě huài rǔ jūn.
　　wǒ suǒ fèng shì zhū fú duō,　　cái bǎo yī shí cháng shī rén,
　　rén jiè jī dé hòu yú de,　　shì yǐ tuō xiǎng wú huàn nán.’

“pú sà jí yǐ zhì huì lì,　　shēn shǒu àn de shì zhī wǒ,
　yīng shí pǔ de pēng dà dòng,　　mó yǔ guān shǔ diān dào duò.
　mó wáng bài jī chàng shī lì,　　hūn mí què jù qián huà de,
　qí zi yòu xiǎo xīn nǎi wù,　　jí shí zì guī qián huǐ guò:

“ ‘wú yǐ bù fù yòng bīng qì,　　děng xíng cí xīn què mó yuàn,
　　shì yòng bīng qì dòng rén xīn,　　ér wǒ yǐ rǔ děng zhòng shēng.
　　ruò diào xiàng mǎ suī yǐ diào,　　rán hòu gù tài huì fù shēng,
　　ruò dé zuì diào rú fú xìng,　　yǐ rú fú diào wú bù rén.’

“gāi tiān jiàn fú qín mó zhòng,　　rěn diào wú xiǎng yuàn zì jiàng,
　zhū tiān huān xǐ fèng huá zhēn:　　 ‘fēi fǎ wáng huài fǎ wáng shèng.
　běn cóng děng yì zhì huì lì,　　huì néng jí shí ráng bù xiáng,
　néng shǐ yuàn jiā wèi dì zi,　　dāng lǐ sì děng dào zhī zhèng.
　miàn rú mǎn yuè sè cóng róng,　　míng wén shí fāng dé rú shān,
　qiú fú xiàng mào nán dé bǐ,　　dāng jī shǒu sī dù shì xiān.’

[0471a06] "mo jian san nu hai jie cheng lao mu, yi da fen nu, geng zhao gui shen wang, he de shi ba yi, jie cong tian lai xia, wei rao pu sa, san shi liu you xun, jie shi bian cheng shi zi,, xiong pi,, si hu,, xiang,, long,, niu,, ma,, quan,, shi,, hou yuan zhi xing, bu ke cheng yan. chong tou ren qu yuan she zhi shen yuan gui zhi shou, er you liu mu, huo yi jing er duo tou, chi ya zhao ju, dan shan tu huo, lei dian si rao, wo chi ji mou. pu sa ci xin, bu jing bu bu yi mao bu dong, guang yan yi hao, gui bing bu neng de jin. mo wang bian qian shuo ji wen yan--pu sa ci xin, suo wen jin da--yue:

" 'bi qiu he qiu zuo shu xia, le yu lin sou du shou jian,
yun qi ke wei yao ming ming, tian mo wei rao bu yi jing.'

" 'gu you zhen dao fu suo xing, tian tan wei shang chu bu xiang,
qi cheng zui sheng fa man cang, wu qiu si zuo jue mo wang.'

" 'ru dang zuo wang zhuan jin lun, qi bao zi zhi dian si fang,
suo shou wu yu zui wu bi, si chu wu dao qi ru gong.'

" 'wu du yu sheng tun huo tong, qi guo ru tuo wu suo tan,
de wang yi you lao si you, qu ci wu li wu wang tan.'

" 'he an zuo lin ru da yu, wei guo cai wei shou kong xian,
bu jian wo xing si bu bing, xiang ma bu bing shi ba yi?'

" 'yi jian hou yuan shi zi mian, hu si du she shi gui xing,
jie chi dao jian wo ge mou, chao yue xiao hou man kong zhong.
she fu yi gai shen wu bei, wei mo ru ru lai hui ci,
shi ren huo gong ru feng yu, bu xian de fu zhong bu qi.
mo you ben yuan ling wo tui, wu yi zi shi bu kong hai,
jin ru fu de he ru fu? yu shi ke zhi shui de sheng.'

" 'wu ceng zhong shen kuai bu shi, gu dian liu tian wei mo wang,
bi qiu zhi wo su fu xing, zi cheng wu liang shui wei zheng?'

" 'xi wu xing yuan cong ding guang, shou bai wei fu shi jia wen,
nu wei xiang jin gu zuo si, yi ding bi jie huai ru jun.
wo suo feng shi zhu fu duo, cai bao yi shi chang shi ren,
ren jie ji de hou yu de, shi yi tuo xiang wu huan nan.'

"pu sa ji yi zhi hui li, shen shou an de shi zhi wo,
ying shi pu de peng da dong, mo yu guan shu dian dao duo.
mo wang bai ji chang shi li, hun mi que ju qian hua de,
qi zi you xiao xin nai wu, ji shi zi gui qian hui guo:

" 'wu yi bu fu yong bing qi, deng xing ci xin que mo yuan,
shi yong bing qi dong ren xin, er wo yi ru deng zhong sheng.
ruo diao xiang ma sui yi diao, ran hou gu tai hui fu sheng,
ruo de zui diao ru fu xing, yi ru fu diao wu bu ren.'

"gai tian jian fu qin mo zhong, ren diao wu xiang yuan zi jiang,
zhu tian huan xi feng hua zhen: 'fei fa wang huai fa wang sheng.
ben cong deng yi zhi hui li, hui neng ji shi rang bu xiang,
neng shi yuan jia wei di zi, dang li si deng dao zhi zheng.
mian ru man yue se cong rong, ming wen shi fang de ru shan,
qiu fu xiang mao nan de bi, dang ji shou si du shi xian.'

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

[0471b22] "The [Bodhisattva's] (菩薩 [pu sa]) pure practice throughout countless kalpas, reaching great compassion, spontaneously attained concentration in the [Dao] (道 [dao]), and by the power of patience, subdued [Māra] (魔 [mo]). The [demon soldiers] (鬼兵 [gui bing]) retreated, and his concentration remained as before, without intellectual thought, without worries or joys. In the middle of that night, he attained the [Threefold Knowledge] (三術闍 [san shu du]) ([San Shuzhe] (三術闍 [san shu du]) means "complete possession of the three divine powers" in Chinese). His defilements were extinguished, and his bonds were released. He knew his past practices from ancient times. The [four bases of spiritual power] (四神足念 [si shen zu nian]): the concentration of zeal, the concentration of effort, the concentration of intention, and the concentration of investigation. He gained the power of transformation, achieving whatever he desired without needing to think; his body could fly; he could divide his body into hundreds, thousands, up to billions and countless forms, and then combine them into one; he could penetrate the earth, passing through stone walls, appearing from one side and submerging and emerging from above, like waves in water; he could emit water and fire from his body; he could walk on water and in the air without sinking; he could sit and lie in the air, like a bird flying; he could stand and reach heaven, touching the sun and moon with his hands, and his body could stand upright, reaching [Brahma] (梵 [fan]) at will; his eyes could see through, his ears could hear through, his mind could know in advance. He knew and heard all the thoughts, words, and actions of [devas] (天人 [tian ren]), humans, dragons, [ghosts] (鬼神 [gui shen]), and all crawling and moving creatures. He knew all who had craving or no craving, who had anger or no anger, who had ignorance or no ignorance, who had desires or no desires, who had great aspirations or no great aspirations, who had internal or external practices or none, who had good thoughts or no good thoughts, who had single-mindedness or no single-mindedness, and who had liberation or no liberation. He knew everything.

[0471b22] “pú sà lèi jié qīng jìng zhī xíng, zhì rú dà cí, dào dìng zì rán, rěn lì jiàng mó, guǐ bīng tuì sàn, dìng yì rú gù, bù yǐ zhì lǜ, wú yōu xǐ xiǎng, shì rì yè bàn hòu, dé sān shù dū (sān shù dū zhě hàn yán sān shén mǎn jù zú), lòu jǐn jié jiě, zì zhī běn xī jiǔ suǒ xí xíng, sì shén zú niàn, jīng jìn dìng,, yù dìng,, yì dìng,, jiè dìng, dé biàn huà fǎ, suǒ yù rú yì, bù fù yòng sī； shēn néng fēi xíng； néng fēn yī shēn, zuò bǎi zuò qiān zhì yì wàn wú shù, fù hé wèi yī； néng chè rù de, shí bì jiē guò, cóng yī fāng xiàn, fǔ méi yǎng chū, pì rú shuǐ bō； néng shēn zhōng chū shuǐ huǒ； néng lǚ shuǐ xíng xū, shēn bù xiàn zhuì； zuò wò kōng zhōng, rú fēi niǎo xiáng； lì néng jí tiān, shǒu mén rì yuè, yù shēn píng lì, zhì fàn zì zài； yǎn chè shì, ěr dòng tīng, yì yù zhī, zhū tiān rén lóng guǐ shén qí xíng rú dòng zhī lèi, shēn xíng kǒu yán xīn suǒ niàn, xī jiàn wén zhī. zhū yǒu tān yín wú tān yín zhě, yǒu chēn nù wú chēn nù zhě, yǒu yú chī wú yú chī zhě, yǒu ài yù wú ài yù zhě, yǒu dà zhì xíng wú dà zhì xíng zhě, yǒu nèi wài xíng wú nèi wài xíng zhě, yǒu niàn shàn bù niàn shàn zhě, yǒu yī xīn wú yī xīn zhě, yǒu jiě tuō yì wú jiě tuō yì zhě, yī qiè xī zhī.

[0471b22] "pu sa lei jie qing jing zhi xing, zhi ru da ci, dao ding zi ran, ren li jiang mo, gui bing tui san, ding yi ru gu, bu yi zhi lu, wu you xi xiang, shi ri ye ban hou, de san shu du (san shu du zhe han yan san shen man ju zu), lou jin jie jie, zi zhi ben xi jiu suo xi xing, si shen zu nian, jing jin ding,, yu ding,, yi ding,, jie ding, de bian hua fa, suo yu ru yi, bu fu yong si; shen neng fei xing; neng fen yi shen, zuo bai zuo qian zhi yi wan wu shu, fu he wei yi; neng che ru de, shi bi jie guo, cong yi fang xian, fu mei yang chu, pi ru shui bo; neng shen zhong chu shui huo; neng lu shui xing xu, shen bu xian zhui; zuo wo kong zhong, ru fei niao xiang; li neng ji tian, shou men ri yue, yu shen ping li, zhi fan zi zai; yan che shi, er dong ting, yi yu zhi, zhu tian ren long gui shen qi xing ru dong zhi lei, shen xing kou yan xin suo nian, xi jian wen zhi. zhu you tan yin wu tan yin zhe, you chen nu wu chen nu zhe, you yu chi wu yu chi zhe, you ai yu wu ai yu zhe, you da zhi xing wu da zhi xing zhe, you nei wai xing wu nei wai xing zhe, you nian shan bu nian shan zhe, you yi xin wu yi xin zhe, you jie tuo yi wu jie tuo yi zhe, yi qie xi zhi.

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

[0471c09] "The [Bodhisattva] (菩薩 [pu sa]) observed the [five paths] (五道 [wu dao]) of [heavenly beings] (天上 [tian shang]), humans, hell, animals, and [ghosts] (鬼神 [gui shen]), and the names of his parents, brothers, wives, and relatives, both internal and external, from past lives. He distinguished them one by one, one lifetime, ten lifetimes, hundreds, thousands, billions, and countless lifetimes. He knew everything from the time the world collapsed into emptiness at the end of a kalpa, to when a kalpa began and living beings first emerged. He could know ten kalpas, a hundred kalpas, up to tens of thousands of billions and countless kalpas, including the internal and external names, food, clothing, suffering, joy, longevity, where they died and were reborn, and their various destinations. From the beginning, he knew all the bodies they experienced, their birth, growth, old age, and death, their good or bad appearances, their wisdom or foolishness, their suffering or joy. He knew and distinguished all [three realms] (三界 [san jie]). He saw human souls, each following their own actions, reborn in the [five paths] (五道 [wu dao]): some falling into hell, some into animal realms, some becoming [ghosts] (鬼神 [gui shen]), some born in heaven, and some taking human form. Some were born into noble, rich, and joyful families, while others were born into humble, poor, and lowly families. He knew that sentient beings were often deluded by the [five aggregates] (五陰 [wu yin]): one, form; two, feeling; three, perception; four, volitional formations; five, consciousness. All these habituated to the [five desires] (五欲 [wu yu]): the eyes craved forms, the ears craved sounds, the nose craved odors, the tongue craved tastes, and the body craved subtle touches, being drawn by craving. Or, through wealth and beauty, they desired comfort and happiness, from which all evil roots arose, leading to suffering. He could cut off the habit of craving, not following lustful thoughts, even as small as a hair. By practicing the [Eightfold Path] (八道 [ba dao]), all sufferings would cease, like fire without fuel. This is the [Dao] (道 [dao]) of non-action that transcends the world.

[0471c09] “pú sà guān tiān shàng,, rén zhōng,, de yù,, chù shēng,, guǐ shén wǔ dào, xiān shì fù mǔ,, xiōng dì,, qī zi zhōng wài xìng zì, yī yī fēn bié, yī shì shí shì, bǎi qiān yì wàn wú shù shì shì, zhì yú tiān de yī jié bēng huài kōng huāng zhī shí, yī jié shǐ chéng, rén wù chū xìng, néng zhī shí jié bǎi jié zhì qiān wàn yì wú shù jié zhōng, nèi wài xìng zì, yī shí kǔ lè, shòu mìng zhǎng duǎn, sǐ cǐ shēng bǐ, zhǎn zhuǎn suǒ qù, cóng shàng tóu shǐ, zhū suǒ gèng shēn, shēng zhǎng lǎo zhōng, xíng sè hǎo chǒu, xián yú kǔ lè, yī qiè sān jiè, jiē fēn bié zhī. jiàn rén hún shén, gè zì suí xíng, shēng wǔ dào zhōng, huò duò de yù, huò duò chù shēng, huò zuò guǐ shén, huò shēng tiān shàng, huò rù rén xíng, yǒu shēng háo guì fù lè jiā zhě, yǒu shēng bēi bǐ pín jiàn jiā zhě. zhī zhòng shēng huò wǔ yīn zì bì, yī sè xiàng, èr tòng yǎng, sān sī xiǎng, sì xíng zuò, wǔ hún shí, jiē xí wǔ yù, yǎn tān sè, ěr tān shēng, bí tān xiāng, shé tān wèi, shēn tān xì huá, qiān yú ài yù, huò yú cái sè sī wàng ān lè, cóng shì shēng zhū è běn, cóng è zhì kǔ. néng duàn ài xí, bù suí yín xīn, dà rú máo fà, shòu xíng bā dào, zé zhòng kǔ miè, pì rú wú xīn yì wú huǒ, shì wèi wú wèi dù shì zhī dào.

[0471c09] "pu sa guan tian shang,, ren zhong,, de yu,, chu sheng,, gui shen wu dao, xian shi fu mu,, xiong di,, qi zi zhong wai xing zi, yi yi fen bie, yi shi shi shi, bai qian yi wan wu shu shi shi, zhi yu tian de yi jie beng huai kong huang zhi shi, yi jie shi cheng, ren wu chu xing, neng zhi shi jie bai jie zhi qian wan yi wu shu jie zhong, nei wai xing zi, yi shi ku le, shou ming zhang duan, si ci sheng bi, zhan zhuan suo qu, cong shang tou shi, zhu suo geng shen, sheng zhang lao zhong, xing se hao chou, xian yu ku le, yi qie san jie, jie fen bie zhi. jian ren hun shen, ge zi sui xing, sheng wu dao zhong, huo duo de yu, huo duo chu sheng, huo zuo gui shen, huo sheng tian shang, huo ru ren xing, you sheng hao gui fu le jia zhe, you sheng bei bi pin jian jia zhe. zhi zhong sheng huo wu yin zi bi, yi se xiang, er tong yang, san si xiang, si xing zuo, wu hun shi, jie xi wu yu, yan tan se, er tan sheng, bi tan xiang, she tan wei, shen tan xi hua, qian yu ai yu, huo yu cai se si wang an le, cong shi sheng zhu e ben, cong e zhi ku. neng duan ai xi, bu sui yin xin, da ru mao fa, shou xing ba dao, ze zhong ku mie, pi ru wu xin yi wu huo, shi wei wu wei du shi zhi dao.

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

[0471c27] "The [Bodhisattva] (菩薩 [pu sa]) knew that he had abandoned the roots of evil, was free from lust, anger, and ignorance, and had severed all the [five aggregates] (五陰 [wu yin]) of [Saṃsāra] (生死 [sheng si]). No remaining calamities or evil karma were left; his task was completed, and his wisdom was perfected. When the morning star appeared, he suddenly achieved great awakening, attaining the unsurpassed, true [Dao] (道 [dao]), becoming the [Most Righteous Awakened One] (最正覺 [zui zheng jue]), gaining the [eighteen distinct qualities of a Buddha] (佛十八法 [fu shi ba fa]), [ten divine powers] (十神力 [shi shen li]), and [four fearlessnesses] (四無所畏 [si wu suo wei]). The [eighteen distinct qualities of a Buddha] (佛十八法 [fu shi ba fa]) are: from attaining Buddhahood until [Nirvāṇa] (泥曰 [ni yue]), one, no loss of the [Dao] (道 [dao]); two, no empty words; three, no vain intention; four, no impure thoughts; five, no varied thoughts; six, no unexamined observations; seven, no decrease in aspiration; eight, no decrease in diligence; nine, no decrease in concentration; ten, no decrease in wisdom; eleven, no decrease in liberation; twelve, no decrease in the knowledge and vision of liberation; thirteen, complete knowledge and vision of past events; fourteen, complete knowledge and vision of future events; fifteen, complete knowledge and vision of present events; sixteen, comprehending the actions of all beings and transforming them with the knowledge gained; seventeen, comprehending the speech of all beings and transforming them with the knowledge gained; eighteen, comprehending the intentions of all beings and transforming them with the knowledge gained. These are the [eighteen distinct qualities of a Buddha] (佛十八不共之法 [fu shi ba bu gong zhi fa]).

[0471c27] “pú sà zì zhī, yǐ qì è běn, wú yín nù chī, shēng sǐ wǔ yīn zhū zhǒng xī duàn, wú yú zāi niè suǒ zuò yǐ chéng, zhì huì yǐ le. míng xīng chū shí, kuò rán dà wù, dé wú shàng zhèng zhēn dào, wèi zuì zhèng jué, dé fú shí bā fǎ, yǒu shí shén lì,, sì wú suǒ wèi. fú shí bā fǎ zhě, wèi cóng dé fú zhì yú ní yuē, yī,, wú shī dào, èr,, wú kōng yán, sān,, wú wàng zhì, sì,, wú bù jìng yì, wǔ,, wú ruò gàn xiǎng, liù,, wú bù shěng shì, qī,, zhì yù wú jiǎn, bā,, jīng jìn wú jiǎn, jiǔ,, dìng yì wú jiǎn, shí,, zhì huì wú jiǎn, shí yī,, jiě tuō wú jiǎn, shí èr,, dù zhī jiàn wú jiǎn, shí sān,, gǔ shì zhī shì xī zhī jiàn, shí sì,, lái shì zhī shì xī zhī jiàn, shí wǔ,, jīn shì zhī shì xī zhī jiàn, shí liù,, lǎn zhòng shēn xíng huà yǐ shǐ suǒ zhī, shí qī,, lǎn zhòng yán xíng huà yǐ shǐ suǒ zhī, shí bā,, lǎn zhòng yì xíng huà yǐ shǐ suǒ zhī, shì wèi fú shí bā bù gòng zhī fǎ.

[0471c27] "pu sa zi zhi, yi qi e ben, wu yin nu chi, sheng si wu yin zhu zhong xi duan, wu yu zai nie suo zuo yi cheng, zhi hui yi le. ming xing chu shi, kuo ran da wu, de wu shang zheng zhen dao, wei zui zheng jue, de fu shi ba fa, you shi shen li,, si wu suo wei. fu shi ba fa zhe, wei cong de fu zhi yu ni yue, yi,, wu shi dao, er,, wu kong yan, san,, wu wang zhi, si,, wu bu jing yi, wu,, wu ruo gan xiang, liu,, wu bu sheng shi, qi,, zhi yu wu jian, ba,, jing jin wu jian, jiu,, ding yi wu jian, shi,, zhi hui wu jian, shi yi,, jie tuo wu jian, shi er,, du zhi jian wu jian, shi san,, gu shi zhi shi xi zhi jian, shi si,, lai shi zhi shi xi zhi jian, shi wu,, jin shi zhi shi xi zhi jian, shi liu,, lan zhong shen xing hua yi shi suo zhi, shi qi,, lan zhong yan xing hua yi shi suo zhi, shi ba,, lan zhong yi xing hua yi shi suo zhi, shi wei fu shi ba bu gong zhi fa.

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

[0472a10] "The [ten divine powers] (十神力 [shi shen li]) are: All Buddhas fully know the profound and subtle, hidden and distant, what is possible and what is not possible, clearly and truly—this is the [first power] (一力也 [yi li ye]); all Buddhas clearly know the past, present, and future actions of beings, and where they receive their retribution—this is the [second power] (二力也 [er li ye]); all Buddhas distinguish the different thoughts of [heavenly beings] (天人 [tian ren]) and sentient beings—this is the [third power] (三力也 [san li ye]); all Buddhas know the various languages of sentient beings and the language of transcendence—this is the [fourth power] (四力也 [si li ye]); all Buddhas fully understand the countless mixed states of the world—this is the [fifth power] (五力也 [wu li ye]); Buddhas can manifest dhyāna, liberation, and concentration, removing all disputes—this is the [sixth power] (六力也 [liu li ye]); Buddhas know the bonds of desire and know the essential practice for liberation from desire—this is the [seventh power] (七力也 [qi li ye]); the Buddha's wisdom is like the ocean, his good words are immeasurable, remembering all past lives experienced—this is the [eighth power] (八力也 [ba li ye]); the Buddha's divine eye is pure, seeing where beings die and are reborn, their good and evil, misfortune and fortune, receiving retribution according to their actions—this is the [ninth power] (九力也 [jiu li ye]); the Buddha's defilements are completely extinguished, with no more attachments, his spirit is truly wise and intelligent, knowing and realizing the [Dao] (道 [dao]) practice, what can be done and what cannot, with no remaining [Saṃsāra] (生死 [sheng si]), his wisdom is clear and precise—this is the [tenth divine power of the Buddha] (佛十神力也 [fu shi shen li ye]).

[0472a10] “shí shén lì zhě, zhū fú xī jiàn zhī, shēn wēi yǐn yuǎn, shì chù fēi chù, míng shěn rú yǒu, yī lì yě； fú xī míng zhī lái jīn wǎng gǔ suǒ zào xíng de, qí shòu bào chù, èr lì yě； fú xī fēn bié tiān rén zhòng shēng bǐ bǐ yì niàn, sān lì yě； fú zhī zhòng shēng ruò gàn zhǒng yǔ jí dù shì yǔ, sì lì yě； fú xī le zhī shì jiān zá zhǒng wú liàng qíng tài, wǔ lì yě； fú néng xiàn chán jiě dìng xíng, chú zhòng láo zhèng, liù lì yě； fú zhī yù fù zhī yù jiě yào zài suǒ yí xíng, qī lì yě； fú zhì rú hǎi shàn yán wú liàng zhuī shí yī qiè sù mìng suǒ gèng, bā lì yě； fú tiān yǎn jìng jiàn rén wù sǐ shén suǒ chū shēng, shàn è yāng fú, suí xíng shòu bào, jiǔ lì yě； fú lòu yǐ jǐn, wú fù fù zhe, shén zhēn ruì zhì, zì zhī jiàn zhèng, jiū chàng dào xíng, kě zuò néng zuò, wú yú shēng sǐ, qí zhì míng shěn, shì wèi fú shí shén lì yě.

[0472a10] "shi shen li zhe, zhu fu xi jian zhi, shen wei yin yuan, shi chu fei chu, ming shen ru you, yi li ye; fu xi ming zhi lai jin wang gu suo zao xing de, qi shou bao chu, er li ye; fu xi fen bie tian ren zhong sheng bi bi yi nian, san li ye; fu zhi zhong sheng ruo gan zhong yu ji du shi yu, si li ye; fu xi le zhi shi jian za zhong wu liang qing tai, wu li ye; fu neng xian chan jie ding xing, chu zhong lao zheng, liu li ye; fu zhi yu fu zhi yu jie yao zai suo yi xing, qi li ye; fu zhi ru hai shan yan wu liang zhui shi yi qie su ming suo geng, ba li ye; fu tian yan jing jian ren wu si shen suo chu sheng, shan e yang fu, sui xing shou bao, jiu li ye; fu lou yi jin, wu fu fu zhe, shen zhen rui zhi, zi zhi jian zheng, jiu chang dao xing, ke zuo neng zuo, wu yu sheng si, qi zhi ming shen, shi wei fu shi shen li ye.

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

[0472a22] "The [four fearlessnesses] (四無所畏 [si wu suo wei]) are: The Buddha's divine wisdom is perfectly awakened, knowing everything. Foolish people may say, 'The Buddha does not know everything.' Yet, even among Brahmā and the many sages, none can debate the Buddha's wisdom. Therefore, he walks alone without fear—this is the [first fearlessness] (一無畏也 [yi wu wei ye]). The Buddha's defilements are completely extinguished and ceased. Foolish and deluded people may say, 'The Buddha's defilements are not yet extinguished.' Yet, among Brahmā and the many sages, none can debate the Buddha's aspiration. Therefore, he walks alone without fear—this is the [second fearlessness] (二無畏也 [er wu wei ye]). The Buddha teaches the sutras and precepts, which the world recites and practices. Foolish and deluded people may say, 'The Buddha's sutras can be stopped.' Yet, among Brahmā and the many sages, none can debate or destroy the Buddha's true sutras. Therefore, he walks alone without fear—this is the [third fearlessness] (三無畏也 [san wu wei ye]). The Buddha manifests the meaning of the [Dao] (道 [dao]), his words are true and essential, capable of liberating from suffering and calamity. Foolish and deluded people may say, 'He cannot liberate from suffering.' Yet, among Brahmā and the many sages, none can debate the Buddha's true [Dao] (道 [dao]). Therefore, he travels freely without fear—this is the [fourth fearlessness] (四無畏也 [si wu wei ye]).

[0472a22] “sì wú suǒ wèi zhě, fú shén zhì zhèng jué, wú suǒ bù zhī, yú rén huò yán: ‘fú wèi xī zhī.’ zhì yú fàn mó zhòng shèng, jiē mò néng lùn fú zhī zhì gù, dú bù bù jù, yī wú wèi yě. fú lòu jǐn xī zhǐ, yú huò xiāng yán: ‘fú lòu wèi jǐn.’ zhì fàn mó zhòng shèng, mò néng lùn fú zhī zhì gù, dú bù bù jù, èr wú wèi yě. fú shuō jīng jiè, tiān xià sòng xí, yú huò xiāng yán: ‘fú jīng kě è.’ zhì fàn mó zhòng shèng, mò néng lùn huǐ fú zhèng jīng gù, dú bù bù jù, sān wú wèi yě. fú xiàn dào yì, yán zhēn ér yào, néng dù kǔ è, yú huò xiāng yán: ‘bù néng dù kǔ.’ zhì fàn mó zhòng shèng, mò néng lùn fú zhèng dào gù, zhōu xíng bù jù, sì wú wèi yě.

[0472a22] "si wu suo wei zhe, fu shen zhi zheng jue, wu suo bu zhi, yu ren huo yan: 'fu wei xi zhi.' zhi yu fan mo zhong sheng, jie mo neng lun fu zhi zhi gu, du bu bu ju, yi wu wei ye. fu lou jin xi zhi, yu huo xiang yan: 'fu lou wei jin.' zhi fan mo zhong sheng, mo neng lun fu zhi zhi gu, du bu bu ju, er wu wei ye. fu shuo jing jie, tian xia song xi, yu huo xiang yan: 'fu jing ke e.' zhi fan mo zhong sheng, mo neng lun hui fu zheng jing gu, du bu bu ju, san wu wei ye. fu xian dao yi, yan zhen er yao, neng du ku e, yu huo xiang yan: 'bu neng du ku.' zhi fan mo zhong sheng, mo neng lun fu zheng dao gu, zhou xing bu ju, si wu wei ye.

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

[0472b03] "The Buddha attained this understanding, knowing and seeing everything. He sat and thought to himself, 'This is truly subtle and profound, difficult to know, difficult to understand, and extremely rare to obtain. It is exalted and unsurpassed, vast beyond limits, deep and bottomless, immeasurable. It encompasses heaven and earth, enters the smallest interstices, nurtures sentient beings like looking at an infant, serves all Buddhas, accumulates immeasurable merit, and endures countless kalpas of hardship, never forgetting his efforts. Now, he has obtained all of this.' He then praised himself with a verse:

"'The retribution for good deeds is swift, all vows are fulfilled,
Quickly entering all stillness, all attaining [Nirvāṇa] (泥洹 [ni huan]).
Now awakened to the Buddha, supremely noble, abandoning lust, pure and without defilements,
Capable of guiding all, those who follow will surely rejoice.'

[0472b03] “fú dé shì yì, yī qiè zhī jiàn, zuò zì niàn yán: ‘shì shí wēi miào, nán zhī nán míng, shén nán dé yě, gāo ér wú shàng, guǎng bù kě jí, yuān ér wú xià, shēn bù kě cè, dà bāo tiān de, xì rù wú jiān, yǎng yù zhòng shēng, rú shì chì zi, chéng shì zhū fú, jī dé wú liàng, lèi jié qín kǔ, bù wàng qí gōng yě, jīn xī dé zhī.’ shàn zì sòng yuē:

“ ‘zuò fú zhī bào kuài,　　zhòng yuàn jiē dé chéng,
　　sù jí rù zhòng jì,　　jiē dé zhì ní huán.
　　jīn jué fú jí guì,　　qì yín jìng wú lòu,
　　yī qiè néng jiāng dǎo,　　cóng zhě bì huān yù.’

[0472b03] "fu de shi yi, yi qie zhi jian, zuo zi nian yan: 'shi shi wei miao, nan zhi nan ming, shen nan de ye, gao er wu shang, guang bu ke ji, yuan er wu xia, shen bu ke ce, da bao tian de, xi ru wu jian, yang yu zhong sheng, ru shi chi zi, cheng shi zhu fu, ji de wu liang, lei jie qin ku, bu wang qi gong ye, jin xi de zhi.' shan zi song yue:

" 'zuo fu zhi bao kuai, zhong yuan jie de cheng,
su ji ru zhong ji, jie de zhi ni huan.
jin jue fu ji gui, qi yin jing wu lou,
yi qie neng jiang dao, cong zhe bi huan yu.'

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

[0472b13] "At that time, the Buddha was in the [Magadha country] (摩竭提界 [mo jie ti jie]), under the [Bodhi tree] (貝多樹 [bei duo shu]) at the victorious [bodhimanda] (道場 [dao chang]), having subdued [Māra] (魔 [mo]) by his virtuous power, his enlightened wisdom divine and tranquil, with unobstructed [threefold knowledge] (三達 [san da]). He converted two merchants, [Tivali] (提謂 [ti wei]) and [Bhallika] (波利 [bo li]), gave them the [three refuges] (三自歸 [san zi gui]) and the [five precepts] (五戒 [wu jie]), and made them lay devotees.

[0472b13] “shì shí fú zài mó jié tí jiè shàn shèng dào chǎng bèi duō shù xià, dé lì jiàng mó, jué huì shén jìng, sān dá wú ài. dù èr jiǎ kè, tí wèi,, bō lì, shòu sān zì guī, jí yǔ wǔ jiè, wèi qīng xìn shì.

[0472b13] "shi shi fu zai mo jie ti jie shan sheng dao chang bei duo shu xia, de li jiang mo, jue hui shen jing, san da wu ai. du er jia ke, ti wei,, bo li, shou san zi gui, ji yu wu jie, wei qing xin shi.

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

[0472b16] "He recalled that in the past, [Dipankara Buddha] (錠光 [ding guang]) had prophesied to him as Buddha: 'After a hundred kalpas, you will become a Buddha, named [Sakyamuni] (釋迦文 [shi jia wen]) [Tathagata] (如來 [ru lai]), [Arhat] (至真 [zhi zhen]), [Perfectly Enlightened One] (等正覺 [deng zheng jue]), [Perfect in Knowledge and Conduct] (明行成為 [ming xing cheng wei]), [Well-Gone] (善逝 [shan shi]), [Knower of the World] (世間解 [shi jian jie]), [Unsurpassed Teacher] (無上士 [wu shang shi]), [Tamer of Humans] (道法御 [dao fa yu]), [Teacher of Gods and Humans] (天人師 [tian ren shi]), the [Honored One of the World] (佛 [fu]、世尊 [shi zun]), who liberates sentient beings, just as I do now.' From that time, I established my vast vows, practiced the [six perfections] (六度 [liu du]), the [four immeasurables] (四等 [si deng]), the [four great kindnesses] (四恩 [si en]), and the [thirty-seven aids to awakening] (三十七品 [san shi qi pin]), skillfully adapting to circumstances, diligently accumulating all [dharmas] (諸法 [zhu fa]) without weariness, practicing high and unique conduct, enduring immeasurable suffering. The fruit of my efforts was not lost, and my great vows were fulfilled."

[0472b16] “niàn xī dìng guāng bié wǒ wèi fú: ‘rǔ hòu bǎi jié, dāng dé zuò fú, míng shì jiā wén rú lái,, zhì zhēn,, děng zhèng jué,, míng xíng chéng wèi,, shàn shì,, shì jiān jiě,, wú shàng shì,, dào fǎ yù,, tiān rén shī, hào fú,, shì zūn, dù tuō zhòng shēng, rú wǒ jīn yě.’ wú cóng shì lái, jiàn lì hóng shì, fèng xíng liù dù,, sì děng,, sì ēn,, sān shí qī pǐn, shàn quán suí shí, yī qiè zhū fǎ, jī lèi bù juàn, gāo xíng shū yì, rěn kǔ wú liàng, gōng bào bù yí, dà yuàn guǒ chéng.”

[0472b16] "nian xi ding guang bie wo wei fu: 'ru hou bai jie, dang de zuo fu, ming shi jia wen ru lai,, zhi zhen,, deng zheng jue,, ming xing cheng wei,, shan shi,, shi jian jie,, wu shang shi,, dao fa yu,, tian ren shi, hao fu,, shi zun, du tuo zhong sheng, ru wo jin ye.' wu cong shi lai, jian li hong shi, feng xing liu du,, si deng,, si en,, san shi qi pin, shan quan sui shi, yi qie zhu fa, ji lei bu juan, gao xing shu yi, ren ku wu liang, gong bao bu yi, da yuan guo cheng."

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

[0472b22] When the Buddha had finished speaking the sutra, all the assembly were greatly joyful, bowed to the Buddha, and departed.

[Sutra on the Origin of Practice, Scroll Down] (修行本起經卷下 [xiu xing ben qi jing juan xia])

[0472b22] fú shuō jīng yǐ, yī qiè zhòng huì, jiē dà huān xǐ, wèi fú zuò lǐ ér qù.

xiū xíng běn qǐ jīng juǎn xià

[0472b22] fu shuo jing yi, yi qie zhong hui, jie da huan xi, wei fu zuo li er qu.

xiu xing ben qi jing juan xia