Discourse on the Deeds of the Bodhisattva (Scroll 1)

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

Foshuo Taizi Ruiying Benqi Jing Juan Shang

Translated by Upasaka Zhi Qian of Yuezhi, Wu Dynasty

fú shuō tài zi ruì yīng běn qǐ jīng juǎn shàng

wú yuè zhī yōu pó sāi zhī qiān yì

fu shuo tai zi rui ying ben qi jing juan shang

wu yue zhi you po sai zhi qian yi

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

[0472c06] The Buddha said:

"I recall my past lives, countless eons ago, when I was an ordinary being. From the time I first sought the Buddha-dharma (佛道 [fu dao]), my spirit took form, traversing the five paths (五道 [wu dao]). One body died and decayed, then I received another body, experiencing countless births and deaths. It's like if all the trees and plants in the world were cut into tallies, they couldn't count my previous bodies.

[0472c06] fú yán:

“wú zì niàn sù mìng, wú shù jié shí, běn wèi fán fū. chū qiú fú dào yǐ lái, jīng shén shòu xíng, zhōu biàn wǔ dào. yī shēn sǐ huài, fù shòu yī shēn, shēng sǐ wú liàng. pì yù jǐn tiān xià cǎo mù, zhǎn yǐ wèi chóu, jì wú gù shēn, bù néng shù yǐ.

[0472c06] fu yan:

"wu zi nian su ming, wu shu jie shi, ben wei fan fu. chu qiu fu dao yi lai, jing shen shou xing, zhou bian wu dao. yi shen si huai, fu shou yi shen, sheng si wu liang. pi yu jin tian xia cao mu, zhan yi wei chou, ji wu gu shen, bu neng shu yi.

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

[0472c10] "The beginning and end of heaven and earth are called one kalpa (劫 [jie]), and the number of times I experienced the formation and destruction of heaven and earth is incalculable. Therefore, I was saddened by the long flow of worldly greed, sinking into the sea of love and desire (爱欲之海 [ai yu zhi hai]). I alone wished to reverse its source, and so I strived to stand out. Thus, for generations, I diligently toiled, not considering it labor; with an open mind, I enjoyed tranquility, being non-doing (无为 [wu wei]) and desireless (无欲 [wu yu]); I sacrificed myself in dāna (布施 [bu shi]), sincerely observed the precepts (守戒 [shou jie]), was humble and patient, diligently advanced, and single-mindedly studied the sacred wisdom (圣智慧 [sheng zhi hui]). I brought life to the world with benevolence (仁 [ren]), grieved for the poor and distressed, comforted the sorrowful, nurtured living beings, rescued the suffering, served all Buddhas (诸佛 [zhu fu]) and pratyekabuddhas (别觉真人 [bie jue zhen ren]). My merits accumulated, beyond reckoning. Up until then, when the Dipankara Buddha (定光佛 [ding guang fu]) appeared in the world, there was a holy king (圣王 [sheng wang]) named Zhishengzhi (制胜治 [zhi sheng zhi]) ruling in the great Pomo Kingdom (鉢摩大国 [bo mo da guo]), where the people enjoyed longevity and peace, and the world was tranquil. At that time, I was a Bodhisattva (菩萨 [pu sa]), named Rú Tóng (儒童 [ru tong]); I was intelligent from a young age, with great aspirations, I lived in seclusion in the mountains and marshes, practicing meditation (行禅 [xing chan]). Hearing that a Buddha (佛 [fu]) was in the world, my heart rejoiced. I wore deerskin clothes and intended to enter the country. On the way, I passed through a village where there were five hundred Taoist priests (道士 [dao shi]). The Bodhisattva passed by them, and for the whole day and night, he discussed the Tao (道 [dao]) and explained its principles, to the delight of both teachers and disciples. When it was time to part, the five hundred people each gave a silver coin. The Bodhisattva accepted them.

[0472c10] “fū jí tiān de zhī shǐ zhōng, wèi zhī yī jié, ér wǒ gèng tiān de chéng huài zhě, bù kě chēng zài yě. suǒ yǐ gǎn shāng shì jiān tān yì zhǎng liú, méi yú ài yù zhī hǎi, wú dú yù fǎn qí yuán gù, zì miǎn ér tè chū. shì yǐ shì shì qín kǔ, bù yǐ wèi láo； xū xīn lè jìng, wú wèi wú yù； sǔn jǐ bù shī, zhì chéng shǒu jiè, qiān bēi rěn rǔ, yǒng měng jīng jìn, yī xīn sī wēi xué shèng zhì huì. rén huó tiān xià, bēi qióng shāng è, wèi wò yōu qī, yù yǎng zhòng shēng, jiù jì kǔ rén, chéng shì zhū fú, bié jué zhēn rén, gōng xūn lèi jī, bù kě dé jì. zhì yú xī zhě, dìng guāng fú xìng shì, yǒu shèng wáng míng yuē zhì shèng zhì, zài bō mó dà guó, mín duō shòu lè, tiān xià tài píng. shí wǒ wèi pú sà, míng yuē rú tóng； yòu huái cōng ruì, zhì dà bāo hóng, yǐn jū shān zé, shǒu xuán xíng chán. wén shì yǒu fú, xīn dú xǐ huān, pī lù pí yī, xíng yù rù guó. dào jīng qiū jù, jù zhōng dào shì, yǒu wǔ bǎi rén. pú sà guò zhī, zhōng rì jìng yè, lùn dào shuō yì, shī tú jiē yuè. lín dāng bié shí, wǔ bǎi rén gè sòng yín qián yī méi, pú sà shòu zhī.

[0472c10] "fu ji tian de zhi shi zhong, wei zhi yi jie, er wo geng tian de cheng huai zhe, bu ke cheng zai ye. suo yi gan shang shi jian tan yi zhang liu, mei yu ai yu zhi hai, wu du yu fan qi yuan gu, zi mian er te chu. shi yi shi shi qin ku, bu yi wei lao; xu xin le jing, wu wei wu yu; sun ji bu shi, zhi cheng shou jie, qian bei ren ru, yong meng jing jin, yi xin si wei xue sheng zhi hui. ren huo tian xia, bei qiong shang e, wei wo you qi, yu yang zhong sheng, jiu ji ku ren, cheng shi zhu fu, bie jue zhen ren, gong xun lei ji, bu ke de ji. zhi yu xi zhe, ding guang fu xing shi, you sheng wang ming yue zhi sheng zhi, zai bo mo da guo, min duo shou le, tian xia tai ping. shi wo wei pu sa, ming yue ru tong; you huai cong rui, zhi da bao hong, yin ju shan ze, shou xuan xing chan. wen shi you fu, xin du xi huan, pi lu pi yi, xing yu ru guo. dao jing qiu ju, ju zhong dao shi, you wu bai ren. pu sa guo zhi, zhong ri jing ye, lun dao shuo yi, shi tu jie yue. lin dang bie shi, wu bai ren ge song yin qian yi mei, pu sa shou zhi.

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

[0472c25] "Entering the city, I saw the people happily bustling, leveling roads, sweeping, and burning incense. I immediately asked a traveler: 'For what reason?' The traveler replied: 'Today, the Buddha (佛 [fu]) is coming to the city.' The Bodhisattva was overjoyed and thought: 'How wonderful! Now I can see the Buddha (佛 [fu]) and seek my wish.'

[0472c25] “rù chéng jiàn mín, xīn rán cōng cōng, píng zhì dào lù, sǎ sǎo shāo xiāng. jí wèn xíng zhě: ‘yòng hé děng gù?’ xíng rén dá yuē: ‘jīn rì fú dāng lái rù chéng.’ pú sà dà xǐ, zì niàn: ‘shén kuài! jīn dé jiàn fú, dāng qiú wǒ yuàn.’

[0472c25] "ru cheng jian min, xin ran cong cong, ping zhi dao lu, sa sao shao xiang. ji wen xing zhe: 'yong he deng gu?' xing ren da yue: 'jin ri fu dang lai ru cheng.' pu sa da xi, zi nian: 'shen kuai! jin de jian fu, dang qiu wo yuan.'

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

[0472c29] "While speaking, a princess of the royal family passed by, named Guyi (瞿夷 [qu yi]), carrying a water bottle with seven blue lotus flowers. The Bodhisattva called out to her: 'Sister, please stop! I would like to buy the flowers in your hand for a hundred silver coins.' The girl said: 'The Buddha (佛 [fu]) is about to enter the city, and the King is observing abstinence (斋戒 [zhai jie]) and bathing. These flowers are for him, so I cannot give them away.'

[0472c29] “yǔ qǐng, wáng jiā nǚ guò, jué míng qú yí, xié shuǐ píng chí qī méi qīng lián huá. pú sà zhuī ér hū yuē: ‘dà zǐ qiě zhǐ! qǐng yǐ bǎi yín qián gù shǒu zhōng huá.’ nǚ yuē: ‘fú jiāng rù chéng, wáng zhāi jiè mù yù, huá yù shàng zhī, bù kě dé yě.’

[0472c29] "yu qing, wang jia nu guo, jue ming qu yi, xie shui ping chi qi mei qing lian hua. pu sa zhui er hu yue: 'da zi qie zhi! qing yi bai yin qian gu shou zhong hua.' nu yue: 'fu jiang ru cheng, wang zhai jie mu yu, hua yu shang zhi, bu ke de ye.'

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

[0473a04] "Again he asked: 'Sister, could you find more?' He offered two hundred, then three hundred, but she refused. He then took out five hundred silver coins from his bag and gave them all to her. Guyi (瞿夷 [qu yi]) thought the flowers were only worth a few coins, but he offered five hundred. Greedy for the silver, she gave him five flowers and kept two for herself. She then had a change of heart and wondered: 'What kind of Taoist priest (道士 [dao shi]) is this, wearing deerskin clothes that barely cover his body, yet he doesn't care about silver and jewels, just to get five flowers?' Feeling unusually happy, she called out: 'Man! Tell me truthfully, can I have these flowers? If not, I'll take them from you.' The Bodhisattva looked back and said: 'I bought these flowers for one hundred to five hundred coins, settling the price myself. Why would you take them?' The girl said: 'I am from the royal family, and I can take them from you.' The Bodhisattva then said with a sigh of relief: 'I wish to offer them to the Buddha (佛 [fu]) and fulfill my vow.'

[0473a04] “yòu qǐng yuē: ‘zǐ kě gèng qǔ qiú.’ gù èr bǎi sān bǎi bù kěn, jí tàn náng zhōng wǔ bǎi yín qián, jǐn yòng yǔ zhī. qú yí niàn huá, jí zhí shù qián, nǎi gù wǔ bǎi, tān qí yín bǎo, yǔ wǔ jīng huá, zì liú èr méi. huí bié yì yí: ‘cǐ hé dào shì, pī lù pí yī, cái bì xíng tǐ, bù xī yín qián bǎo, dé wǔ jīng huá?’ xǐ yí fēi héng, zhuī hū: ‘nán zi! yǐ chéng gào wǒ, cǐ huá kě dé； bù zhě duó qīng.’ pú sà gù yuē: ‘mǎi huá cóng bǎi qián zhì wǔ bǎi, yǐ zì jiāo jué, hé yí xiāng duó?’ nǚ yuē: ‘wǒ wáng jiā rén, lì néng duó qīng.’ pú sà tè rán yuē: ‘yù yǐ shàng fú, qiú suǒ yuàn ěr.’

[0473a04] "you qing yue: 'zi ke geng qu qiu.' gu er bai san bai bu ken, ji tan nang zhong wu bai yin qian, jin yong yu zhi. qu yi nian hua, ji zhi shu qian, nai gu wu bai, tan qi yin bao, yu wu jing hua, zi liu er mei. hui bie yi yi: 'ci he dao shi, pi lu pi yi, cai bi xing ti, bu xi yin qian bao, de wu jing hua?' xi yi fei heng, zhui hu: 'nan zi! yi cheng gao wo, ci hua ke de; bu zhe duo qing.' pu sa gu yue: 'mai hua cong bai qian zhi wu bai, yi zi jiao jue, he yi xiang duo?' nu yue: 'wo wang jia ren, li neng duo qing.' pu sa te ran yue: 'yu yi shang fu, qiu suo yuan er.'

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

[0473a13] "Guyi (瞿夷 [qu yi]) said: 'Good! I wish that in future lives, I will always be your wife, never separated by beauty or ugliness; I will certainly keep you in my heart, and let the Buddha know this. Now, I am a weak woman and cannot go forward, please allow me to entrust these two flowers to you, to offer to the Buddha.' The Bodhisattva agreed.

[0473a13] “qú yí yuē: ‘shàn! yuàn wǒ hòu shēng, cháng wèi jūn qī, hǎo chǒu bù xiāng lí； bì zhì xīn zhōng, lìng fú zhī zhī. jīn wǒ nǚ ruò, bù néng dé qián, qǐng jì èr huá, yǐ xiàn yú fú.’ pú sà xǔ yān.

[0473a13] "qu yi yue: 'shan! yuan wo hou sheng, chang wei jun qi, hao chou bu xiang li; bi zhi xin zhong, ling fu zhi zhi. jin wo nu ruo, bu neng de qian, qing ji er hua, yi xian yu fu.' pu sa xu yan.

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

[0473a15] "Soon, the Buddha (佛 [fu]) arrived. The King (国王 [guo wang]), his ministers (臣 [chen]), and the people (民 [min]) all welcomed and prostrated themselves before him, scattering precious flowers, which all fell to the ground. When the Bodhisattva saw the Buddha (佛 [fu]), he scattered five flowers, which all remained suspended in the air, above the Buddha (佛 [fu]), as if rooted there, none falling to the ground. Afterwards, he scattered two more flowers, which also remained suspended on the Buddha's (佛 [fu]) shoulders. The Buddha (佛 [fu]) understood his sincere intention and praised the Bodhisattva, saying: 'You have cultivated purity for countless kalpas (劫 [jie]), humbled your mind and abandoned your life, renounced desires and adhered to emptiness (空 [kong]), neither arising nor ceasing, with compassion that is unattached (无猗 [wu yi]). You have accumulated virtues and practiced vows, and now you have achieved it.' He then prophesied: 'From now on, after ninety-one kalpas (劫 [jie]), in the kalpa (劫 [jie]) called Xian (贤 [xian]), you shall become a Buddha (佛 [fu]), named Shakyamuni (释迦文 [shi jia wen]) (in Tianzhu 天竺 [tian zhu] language, Shakya 释迦 [shi jia] means 'able,' and Muni 文 [wen] means 'sage,' so the meaning is 'able sage').'

[0473a15] “xū yú fú dào, guó wáng chén mín, jiē yíng bài yè, gè sàn míng huá, huá xī duò de. pú sà dé jiàn fú, sàn wǔ jīng huá, jiē zhǐ kōng zhōng, dāng fú shàng rú gēn shēng, wú duò de zhě. hòu sàn èr huá, yòu xié zhù fú liǎng jiān shàng. fú zhī zhì yì, zàn pú sà yán: ‘rǔ wú shù jié, suǒ xué qīng jìng, jiàng xīn qì mìng, shě yù shǒu kōng, bù qǐ bù miè, wú yī zhī cí, jī dé xíng yuàn, jīn dé zhī yǐ.’ yīn jì zhī yuē: ‘rǔ zì shì hòu, jiǔ shí yī jié, jié hào wèi xián, rǔ dāng zuò fú, míng shì jiā wén (tiān zhú yǔ, shì jiā wèi néng, wén wèi rú, yì míng néng rú).’

[0473a15] "xu yu fu dao, guo wang chen min, jie ying bai ye, ge san ming hua, hua xi duo de. pu sa de jian fu, san wu jing hua, jie zhi kong zhong, dang fu shang ru gen sheng, wu duo de zhe. hou san er hua, you xie zhu fu liang jian shang. fu zhi zhi yi, zan pu sa yan: 'ru wu shu jie, suo xue qing jing, jiang xin qi ming, she yu shou kong, bu qi bu mie, wu yi zhi ci, ji de xing yuan, jin de zhi yi.' yin ji zhi yue: 'ru zi shi hou, jiu shi yi jie, jie hao wei xian, ru dang zuo fu, ming shi jia wen (tian zhu yu, shi jia wei neng, wen wei ru, yi ming neng ru).'

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

[0473a23] "Having received this prophecy, the Bodhisattva's doubts were resolved and his hopes ceased; he became suddenly thoughtless, and entered samadhi (入定 [ru ding]) in silence. He then attained the pure non-arising dharma-endurance (清净不起法忍 [qing jing bu qi fa ren]), and immediately, he lightly ascended into the void, seven ren (仞 [ren]) above the ground. From there, he descended and prostrated himself at the Buddha's (佛 [fu]) feet. Seeing the ground wet, he immediately took off his deerskin clothes to cover it, but it was not enough to cover the mud, so he unbound his hair and spread it on the ground for the Buddha (佛 [fu]) to walk over. The Buddha (佛 [fu]) again praised him, saying: 'Your diligence and courage are such that when you attain Buddhahood (佛 [fu]), you will be in the five turbid ages (五浊之世 [wu zhuo zhi shi]), and it will not be difficult for you to deliver all devas (天 [tian]) and humans (人 [ren]), you will certainly be like me.'

[0473a23] “pú sà yǐ dé jì yán, yí jiě wàng zhǐ； huò rán wú xiǎng, jì ér rù dìng. biàn dǎi qīng jìng bù qǐ fǎ rěn, jí shí qīng jǔ, shēn shēng xū kōng, qù de qī rèn, cóng shàng lái xià, jī shǒu fú zú. jiàn de zhuó shī, jí jiě pí yī, yù yǐ fù zhī, bù zú yǎn ní, nǎi jiě fà bù de, lìng fú dǎo ér guò. fú yòu chēng yuē: ‘rǔ jīng jìn yǒng měng, hòu dé fú shí, dāng yú wǔ zhuó zhī shì, dù zhū tiān rén, bù yǐ wèi nán, bì rú wǒ yě.’

[0473a23] "pu sa yi de ji yan, yi jie wang zhi; huo ran wu xiang, ji er ru ding. bian dai qing jing bu qi fa ren, ji shi qing ju, shen sheng xu kong, qu de qi ren, cong shang lai xia, ji shou fu zu. jian de zhuo shi, ji jie pi yi, yu yi fu zhi, bu zu yan ni, nai jie fa bu de, ling fu dao er guo. fu you cheng yue: 'ru jing jin yong meng, hou de fu shi, dang yu wu zhuo zhi shi, du zhu tian ren, bu yi wei nan, bi ru wo ye.'

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

[0473b01] "The Bodhisattva served Dipankara (定光 [ding guang]) until his nirvana (泥曰 [ni yue]). He upheld the precepts and protected the Dharma (法 [fa]). At the end of his life, he was born into the First Heaven (第一天上 [di yi tian shang]), becoming one of the Four Heavenly Kings (四天王 [si tian wang]). At the end of his heavenly lifespan, he descended to the human realm, becoming a Chakravartin (转轮圣王 [zhuan lun sheng wang]) Flying Emperor (飞行皇帝 [fei xing huang di])—the seven treasures (七宝 [qi bao]) naturally appeared: first, the golden wheel treasure (金轮宝 [jin lun bao]); second, the divine pearl treasure (神珠宝 [shen zhu bao]); third, the dark blue horse treasure with red mane (绀马宝朱髦鬣 [gan ma bao zhu mao lie]); fourth, the white elephant treasure with red tail (白象宝朱髦尾 [bai xiang bao zhu mao wei]); fifth, the jade maiden treasure (玉女宝 [yu nu bao]); sixth, the wise mirror treasure (贤鉴宝 [xian jian bao]); seventh, the holy guide treasure (圣导宝 [sheng dao bao]). For eighty-four thousand years, at the end of his life, he ascended to the Second Trayastrimsa Heaven (第二忉利天上 [di er dao li tian shang]), becoming Sakra, Lord of Devas (天帝释 [tian di shi]). When his lifespan there ended, he again ascended to the Seventh Brahma Heaven (第七梵天 [di qi fan tian]), becoming the Brahma King (梵天王 [fan tian wang]). Thus, he alternately served as Heavenly Emperor (天帝 [tian di]) above and Holy Ruler (圣主 [sheng zhu]) below, each thirty-six times, revolving in cycles. His transformations appeared according to the times, sometimes as a holy emperor (圣帝 [sheng di]), sometimes as the patriarch of Confucian scholars (儒林之宗 [ru lin zhi zong]), a national preceptor (国师 [guo shi]), or a Taoist priest (道士 [dao shi]). The manifestations were countless.

[0473b01] “pú sà chéng shì dìng guāng, zhì yú ní yuē. fèng jiè hù fǎ, shòu zhōng jí shēng dì yī tiān shàng, wèi sì tiān wáng. bì tiān zhī shòu, xià shēng rén jiān, zuò zhuǎn lún shèng wáng fēi xíng huáng dì——qī bǎo zì zhì, yī,, jīn lún bǎo, èr,, shén zhū bǎo, sān,, gàn mǎ bǎo zhū máo liè, sì,, bái xiàng bǎo zhū máo wěi, wǔ,, yù nǚ bǎo, liù,, xián jiàn bǎo, qī,, shèng dǎo bǎo——bā wàn sì qiān suì, shòu zhōng jí shàng shēng dì èr dāo lì tiān shàng, wèi tiān dì shì. shòu jǐn yòu shēng dì qī fàn tiān, wèi fàn tiān wáng. rú shì shàng zuò tiān dì, xià wèi shèng zhǔ, gè sān shí liù fǎn, zhōu ér fù shǐ. jí qí biàn huà, suí shí ér xiàn, huò wèi shèng dì, huò zuò rú lín zhī zōng, guó shī dào shì, zài suǒ xiàn huà, bù kě chēng jì.

[0473b01] "pu sa cheng shi ding guang, zhi yu ni yue. feng jie hu fa, shou zhong ji sheng di yi tian shang, wei si tian wang. bi tian zhi shou, xia sheng ren jian, zuo zhuan lun sheng wang fei xing huang di--qi bao zi zhi, yi,, jin lun bao, er,, shen zhu bao, san,, gan ma bao zhu mao lie, si,, bai xiang bao zhu mao wei, wu,, yu nu bao, liu,, xian jian bao, qi,, sheng dao bao--ba wan si qian sui, shou zhong ji shang sheng di er dao li tian shang, wei tian di shi. shou jin you sheng di qi fan tian, wei fan tian wang. ru shi shang zuo tian di, xia wei sheng zhu, ge san shi liu fan, zhou er fu shi. ji qi bian hua, sui shi er xian, huo wei sheng di, huo zuo ru lin zhi zong, guo shi dao shi, zai suo xian hua, bu ke cheng ji.

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

[0473b12] "For ninety-one kalpas, the Bodhisattva cultivated morality (道德 [dao de]) and learned the Buddha's (佛 [fu]) will, comprehending the practices of the ten bhūmis (十地行 [shi de xing]), residing in the Tusita Heaven (一生补处 [yi sheng bu chu]) as a Bodhisattva who is to become a Buddha in the next life. Afterwards, he was born into the Fourth Tusita Heaven (第四兜术天上 [di si dou shu tian shang]), serving as a teacher (师 [shi]) for all the devas (诸天 [zhu tian]). His merits were perfected, his aspirations achieved, and his divine wisdom (神智 [shen zhi]) was immeasurable. When the time came, he was to descend and become a Buddha (佛 [fu]). He was born into the Kapilavastu Kingdom (迦维罗卫国 [jia wei luo wei guo]) in Tianzhu (天竺 [tian zhu]). His father, the King, was named Baijing (白净 [bai jing]), intelligent and benevolent; his mother, the Queen, was named Miao (妙 [miao]), virtuous and gentle. Kapilavastu (迦维罗卫 [jia wei luo wei]) is the center of three thousand suns and moons and twelve thousand heavens and earths. The Buddha's (佛 [fu]) awe-inspiring power is supreme and most venerable, and he cannot be born in a frontier land, as the earth would tilt. Therefore, he resides in its center. He transforms and teaches in the ten directions (十方 [shi fang]), and all past Buddhas (诸佛 [zhu fu]) have arisen from here.

[0473b12] “pú sà yú jiǔ shí yī jié, xiū dào dé, xué fú yì, tōng shí de xíng, zài yī shēng bǔ chù. hòu shēng dì sì dōu shù tiān shàng, wèi zhū tiān shī, gōng chéng zhì jiù, shén zhì wú liàng. qī yùn zhī zhì, dāng xià zuò fú, tuō shēng tiān zhú jiā wéi luó wèi guó, fù wáng míng bái jìng, cōng ruì rén xián； fū rén yuē miào, jié yì wēn liáng. jiā wéi luó wèi zhě, sān qiān rì yuè wàn èr qiān tiān de zhī zhōng yāng yě. fú zhī wēi shén, zhì zūn zhì zhòng, bù kě shēng biān de, de wèi qīng xié, gù chù qí zhōng. zhōu huà shí fāng, wǎng gǔ zhū fú xìng, jiē chū yú cǐ.

[0473b12] "pu sa yu jiu shi yi jie, xiu dao de, xue fu yi, tong shi de xing, zai yi sheng bu chu. hou sheng di si dou shu tian shang, wei zhu tian shi, gong cheng zhi jiu, shen zhi wu liang. qi yun zhi zhi, dang xia zuo fu, tuo sheng tian zhu jia wei luo wei guo, fu wang ming bai jing, cong rui ren xian; fu ren yue miao, jie yi wen liang. jia wei luo wei zhe, san qian ri yue wan er qian tian de zhi zhong yang ye. fu zhi wei shen, zhi zun zhi zhong, bu ke sheng bian de, de wei qing xie, gu chu qi zhong. zhou hua shi fang, wang gu zhu fu xing, jie chu yu ci.

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

[0473b21] "When the Bodhisattva first descended, he appeared riding a white elephant (白象 [bai xiang]), crowned with the essence of the sun. As his mother was sleeping during the day, he appeared to her in a dream, entering from her right side. When the Queen awoke from her dream, she knew she was pregnant. The King immediately summoned the Grand Astrologer (太卜 [tai bo]) to interpret her dream. The divination said: 'Virtue will return, and the world will be blessed. You will certainly bear a holy son (圣子 [sheng zi]).' The Bodhisattva in the womb was pure and without any foul odor. Thereupon, all the ministers (群臣 [qun chen]) and kings (小国王 [xiao guo wang]) of small states, hearing that the Great King's (大王 [da wang]) consort was pregnant, came to offer congratulations. The Bodhisattva, while in the womb, saw the outsiders bowing, as if looking through a thin veil, and secretly waved his hand to dismiss them. The intention of dismissing them was not to disturb people. From the time the Queen conceived, devas (天 [tian]) offered food and drink, which naturally appeared daily. The Queen enjoyed it, not knowing where it came from, and no longer ate from the royal kitchen, finding it bitter and spicy. On the eighth night of the fourth month, at the time the bright star appeared, he was born from her right side and fell to the ground. He immediately walked seven steps, raised his right hand, and said: 'Above and below heaven, I alone am honored. The three realms (三界 [san jie]) are all suffering, what can be enjoyed?'

[0473b21] “pú sà chū xià, huà chéng bái xiàng, guān rì zhī jīng. yīn mǔ zhòu qǐn, ér shì mèng yān, cóng yòu xié rù. fū rén mèng wù, zì zhī shēn zhòng, wáng jí zhào wèn tài bo, zhàn qí suǒ mèng. guà yuē: ‘dào dé suǒ guī, shì méng qí fú, bì huái shèng zi.’ pú sà zài tāi, qīng jìng wú yǒu chòu huì. yú shì qún chén zhū xiǎo guó wáng, wén dà wáng fū rén yǒu shēn, jiē lái cháo hè. pú sà yú tāi zhōng, jiàn wài rén bài, rú méng luó hú ér shì, yīn yǐ shǒu rǎng zhī. rǎng zhī zhě yì, bù yù rǎo rén yě. zì fū rén huái rèn, tiān wèi xiàn yǐn shí, zì rán rì zhì, fū rén dé ér xiǎng zhī, bù zhī suǒ cóng lái, bù fù xiǎng wáng chú, yǐ wèi kǔ qiě xīn. dào sì yuè bā rì yè míng xīng chū shí, huà cóng yòu xié shēng duò de, jí xíng qī bù, jǔ yòu shǒu zhù ér yán: ‘tiān shàng tiān xià, wéi wǒ wèi zūn. sān jiè jiē kǔ, hé kě lè zhě?’

[0473b21] "pu sa chu xia, hua cheng bai xiang, guan ri zhi jing. yin mu zhou qin, er shi meng yan, cong you xie ru. fu ren meng wu, zi zhi shen zhong, wang ji zhao wen tai bo, zhan qi suo meng. gua yue: 'dao de suo gui, shi meng qi fu, bi huai sheng zi.' pu sa zai tai, qing jing wu you chou hui. yu shi qun chen zhu xiao guo wang, wen da wang fu ren you shen, jie lai chao he. pu sa yu tai zhong, jian wai ren bai, ru meng luo hu er shi, yin yi shou rang zhi. rang zhi zhe yi, bu yu rao ren ye. zi fu ren huai ren, tian wei xian yin shi, zi ran ri zhi, fu ren de er xiang zhi, bu zhi suo cong lai, bu fu xiang wang chu, yi wei ku qie xin. dao si yue ba ri ye ming xing chu shi, hua cong you xie sheng duo de, ji xing qi bu, ju you shou zhu er yan: 'tian shang tian xia, wei wo wei zun. san jie jie ku, he ke le zhe?'

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

[0473c03] "At that moment, heaven and earth greatly shook, and the palace was fully illuminated. All Brahmas (梵 [fan]) and Indras (释 [shi]) among the divine beings (神天 [shen tian]) descended from the sky to attend him. The Four Heavenly Kings (四天王 [si tian wang]) received him and placed him on a golden table, bathing the Prince's (太子 [tai zi]) body with heavenly fragrant water. His body was golden, possessing thirty-two marks (三十二相 [san shi er xiang]), radiating light that illuminated up to the twenty-eight heavens (二十八天 [er shi ba tian]) and down to the eighteen hells (十八地狱 [shi ba de yu]), illuminating the entire Buddha-realm (佛境界 [fu jing jie]) without exception. On that day and night, heaven sent down thirty-two auspicious signs (三十二种瑞应 [san shi er zhong rui ying]): First, the earth greatly shook, and all hills and ruins became level. Second, roads and alleys cleaned themselves, and foul places became fragrant. Third, withered trees throughout the country produced flowers and leaves. Fourth, gardens naturally grew strange and sweet fruits. Fifth, lotus flowers as large as chariot wheels grew on dry land. Sixth, hidden treasures in the ground all spontaneously appeared. Seventh, hidden precious objects revealed their brilliant splendor. Eighth, chests and robes were displayed on hangers. Ninth, all rivers and myriad streams stopped and became clear. Tenth, the wind ceased, clouds dispersed, and the sky was clear. Eleventh, heaven rained fine fragrant dew from all four directions. Twelfth, bright moon pearls were suspended in the halls. Thirteenth, palace lights and candles were no longer needed. Fourteenth, the sun, moon, and stars all stopped moving. Fifteenth, a brilliant star appeared below to attend the Prince's (太子 [tai zi]) birth. Sixteenth, Indra's (释 [shi]) and Brahma's (梵 [fan]) jeweled canopies covered the palace. Seventeenth, gods from the eight directions (八方 [ba fang]) offered treasures. Eighteenth, heavenly foods of a hundred flavors spontaneously appeared. Nineteenth, myriad precious jars were suspended, filled with sweet dew. Twentieth, heavenly gods pulled a seven-jeweled chariot of interwoven dew to arrive. Twenty-first, five hundred white elephant calves naturally lined up in front of the palace. Twenty-second, five hundred white lion cubs came out of the snow mountains and lined up at the city gate. Twenty-third, heavenly female musicians appeared on the shoulders of female attendants. Twenty-fourth, daughters of Dragon Kings (诸龙王 [zhu long wang]) surrounded the palace. Twenty-fifth, ten thousand heavenly maidens held peacock feather fans and appeared on the palace walls. Twenty-sixth, heavenly female musicians held golden bottles filled with fragrant juice and stood in the air to attend. Twenty-seventh, heavenly music all descended and played simultaneously. Twenty-eighth, all hells ceased, and poisonous pains disappeared. Twenty-ninth, poisonous insects hid, and auspicious birds soared and sang. Thirtieth, hunters and fishermen, filled with resentment and evil, all became compassionate. Thirty-first, all pregnant women within the borders gave birth to sons, and the deaf, blind, mute, crippled, and those with a hundred ailments were all cured. Thirty-second, tree spirits appeared, bowing their heads in service. At this time, all around the borders, everything was wonderfully strange, beyond anything ever seen.

[0473c03] “shì shí tiān de dà dòng, gōng zhōng jǐn míng. fàn shì shén tiān, jiē xià yú kōng zhōng shì. sì tiān wáng jiē zhì jīn jī shàng, yǐ tiān xiāng tāng, yù tài zi shēn. shēn huáng jīn sè, yǒu sān shí èr xiāng, guāng míng chè zhào, shàng zhì èr shí bā tiān, xià zhì shí bā de yù, jí fú jìng jiè mò bù dà míng. dāng cǐ rì yè, tiān jiàng ruì yīng, yǒu sān shí èr zhǒng: yī zhě,, de wèi dà dòng qiū xū jiē píng, èr zhě,, dào xiàng zì jìng chòu chù gèng xiāng, sān zhě,, guó jiè kū shù jiē shēng huá yè, sì zhě,, yuàn yuán zì rán shēng qí gān guǒ, wǔ zhě,, lù de shēng lián huá dà rú chē lún, liù zhě,, de zhōng fú cáng xī zì fā chū, qī zhě,, zhōng cáng bǎo wù kāi xiàn jīng míng, bā zhě,, qiè sì yī bèi pī zài yí jià, jiǔ zhě,, zhòng chuān wàn liú tíng zhù chéng qīng, shí zhě,, fēng jì yún chú kōng zhōng qīng míng, shí yī,, tiān wèi sì miàn xì yǔ zé xiāng, shí èr,, míng yuè shén zhū xuán yú diàn táng, shí sān,, gōng zhōng huǒ zhú wèi bù fù yòng, shí sì,, rì yuè xīng chén jiē zhù bù xíng, shí wǔ,, fèi xīng xià xiàn shì tài zi shēng, shí liù,, shì fàn bǎo gài mí fù gōng shàng, shí qī,, bā fāng zhī shén pěng bǎo lái xiàn, shí bā,, tiān bǎi wèi shí zì rán zài qián, shí jiǔ,, bǎo wèng wàn kǒu xuán shèng gān lù, èr shí,, tiān shén qiān qī bǎo jiāo lù chē zhì, èr shí yī,, wǔ bǎi bái xiàng zi zì rán luó zhù diàn qián, èr shí èr,, wǔ bǎi bái shī zi zi cóng xuě shān chū luó zhù chéng mén, èr shí sān,, tiān zhū cāi nǚ xiàn jì nǚ jiān shàng, èr shí sì,, zhū lóng wáng nǚ rào gōng ér zhù, èr shí wǔ,, tiān wàn yù nǚ bǎ kǒng què wěi fú xiàn gōng qiáng shàng, èr shí liù,, tiān zhū cāi nǚ chí jīn píng shèng xiāng zhī liè zhù kōng zhōng shì, èr shí qī,, tiān lè jiē xià tóng shí jù zuò, èr shí bā,, de yù jiē xiū dú tòng bù xíng, èr shí jiǔ,, dú chóng yǐn fú jí niǎo xiáng míng, sān shí,, yú liè yuàn è yī shí cí xīn, sān shí yī,, jìng nèi yùn fù chǎn zhě xī nán, lóng máng yīn yǎ lóng cán bǎi jí jiē xī chú yù, sān shí èr,, shù shén rén xiàn dī shǒu lǐ shì. dāng cǐ zhī shí, jiāng chǎng zuǒ yòu, mò bù yǎ qí, tàn wèi céng yǒu.

[0473c03] "shi shi tian de da dong, gong zhong jin ming. fan shi shen tian, jie xia yu kong zhong shi. si tian wang jie zhi jin ji shang, yi tian xiang tang, yu tai zi shen. shen huang jin se, you san shi er xiang, guang ming che zhao, shang zhi er shi ba tian, xia zhi shi ba de yu, ji fu jing jie mo bu da ming. dang ci ri ye, tian jiang rui ying, you san shi er zhong: yi zhe,, de wei da dong qiu xu jie ping, er zhe,, dao xiang zi jing chou chu geng xiang, san zhe,, guo jie ku shu jie sheng hua ye, si zhe,, yuan yuan zi ran sheng qi gan guo, wu zhe,, lu de sheng lian hua da ru che lun, liu zhe,, de zhong fu cang xi zi fa chu, qi zhe,, zhong cang bao wu kai xian jing ming, ba zhe,, qie si yi bei pi zai yi jia, jiu zhe,, zhong chuan wan liu ting zhu cheng qing, shi zhe,, feng ji yun chu kong zhong qing ming, shi yi,, tian wei si mian xi yu ze xiang, shi er,, ming yue shen zhu xuan yu dian tang, shi san,, gong zhong huo zhu wei bu fu yong, shi si,, ri yue xing chen jie zhu bu xing, shi wu,, fei xing xia xian shi tai zi sheng, shi liu,, shi fan bao gai mi fu gong shang, shi qi,, ba fang zhi shen peng bao lai xian, shi ba,, tian bai wei shi zi ran zai qian, shi jiu,, bao weng wan kou xuan sheng gan lu, er shi,, tian shen qian qi bao jiao lu che zhi, er shi yi,, wu bai bai xiang zi zi ran luo zhu dian qian, er shi er,, wu bai bai shi zi zi cong xue shan chu luo zhu cheng men, er shi san,, tian zhu cai nu xian ji nu jian shang, er shi si,, zhu long wang nu rao gong er zhu, er shi wu,, tian wan yu nu ba kong que wei fu xian gong qiang shang, er shi liu,, tian zhu cai nu chi jin ping sheng xiang zhi lie zhu kong zhong shi, er shi qi,, tian le jie xia tong shi ju zuo, er shi ba,, de yu jie xiu du tong bu xing, er shi jiu,, du chong yin fu ji niao xiang ming, san shi,, yu lie yuan e yi shi ci xin, san shi yi,, jing nei yun fu chan zhe xi nan, long mang yin ya long can bai ji jie xi chu yu, san shi er,, shu shen ren xian di shou li shi. dang ci zhi shi, jiang chang zuo you, mo bu ya qi, tan wei ceng you.

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

[0474a03] "The Queen immediately wrapped him in white silk. The wet nurse embraced him and raised him, naming him Siddhartha (悉達 [xi da]). The King told the Queen: 'The child's birth is extraordinary. In our kingdom, there is a Taoist priest (道人 [dao ren]) named Ayi (阿夷 [a yi]), over a hundred years old, wise from old age and experienced, skilled in physiognomy (相法 [xiang fa]). I wish to go with him to examine the child; is that acceptable?' The Queen said: 'Good!' Immediately, they prepared a white elephant carriage, with musicians leading the procession, and went to the Taoist priest (道人 [dao ren]). The King offered him a bag of gold and a bag of silver, but the Taoist priest (道人 [dao ren]) refused. He unwrapped the silk to examine the Prince (太子 [tai zi]), seeing his thirty-two marks (三十二相 [san shi er xiang]): his body was golden, with a ushnisha (肉髻 [rou ji]) on his head, his hair was dark blue, a white urna (白毫 [bai hao]) between his eyebrows, sunlight radiating from his neck, dark blue eyelashes that blinked both up and down, forty teeth, white and even teeth, broad and square cheeks, a long tongue that could cover his face, a full chest like a lion's, a straight and tall body, long arms and fingers, full and flat heels, hands that could grasp both inside and out, webbed palms and feet, feet with a thousand-spoked wheel pattern, concealed genitals like a horse, deer-like calves, interlinked collarbones, hair spiraling to the right, each pore growing a single hair, soft and fine skin and hair that did not retain dust or water, and a svastika (万字 [wan zi]) on his chest. Upon seeing this, Ayi (阿夷 [a yi]) praised him even more and shed tears, too sorrowful to speak.

[0474a03] “fū rén jí guǒ yǐ bái xiè, rǔ mǔ bào yǎng, zì míng xī dá. wáng gào fū rén: ‘zi shēng fēi fán, wú guó yǒu dào rén, míng yuē ā yí, nián bǎi yú suì, qí jiù duō shí, míng xiǎo xiāng fǎ； jīn yù gòng xíng xiāng zi kě hū?’ fū rén yuē: ‘jiā! ’ jí yán jià bái xiàng, dǎo cóng jì lè, chū yì dào rén, cì huáng jīn bái yín gè yī náng, dào rén bù shòu. pī xiè xiāng tài zi, jiàn yǒu sān shí èr xiāng: qū tǐ jīn sè, dǐng yǒu ròu jì, qí fà gàn qīng, méi jiān bái háo, xiàng yǒu rì guāng, mù jié gàn sè, shàng xià jù shùn, kǒu sì shí chǐ, chǐ bái qí píng, fāng jiá chē guǎng, zhǎng shé qī hé, mǎn shī zi yīng, shēn píng zhèng, xiū bì zhǐ zhǎng, zú gēn mǎn ān píng zhǐ, shǒu nèi wài wò, hé màn zhǎng shǒu, zú lún qiān fú lǐ, yīn mǎ cáng, lù shuàn cháng, gōu suǒ gǔ, máo yòu xuán, yī yī kǒng yī máo shēng, pí máo xì ruǎn, bù shòu chén shuǐ, xiōng yǒu wàn zì. ā yí jiàn cǐ, nǎi zēng tàn liú lèi, bēi bù néng yán.

[0474a03] "fu ren ji guo yi bai xie, ru mu bao yang, zi ming xi da. wang gao fu ren: 'zi sheng fei fan, wu guo you dao ren, ming yue a yi, nian bai yu sui, qi jiu duo shi, ming xiao xiang fa; jin yu gong xing xiang zi ke hu?' fu ren yue: 'jia! ' ji yan jia bai xiang, dao cong ji le, chu yi dao ren, ci huang jin bai yin ge yi nang, dao ren bu shou. pi xie xiang tai zi, jian you san shi er xiang: qu ti jin se, ding you rou ji, qi fa gan qing, mei jian bai hao, xiang you ri guang, mu jie gan se, shang xia ju shun, kou si shi chi, chi bai qi ping, fang jia che guang, zhang she qi he, man shi zi ying, shen ping zheng, xiu bi zhi zhang, zu gen man an ping zhi, shou nei wai wo, he man zhang shou, zu lun qian fu li, yin ma cang, lu shuan chang, gou suo gu, mao you xuan, yi yi kong yi mao sheng, pi mao xi ruan, bu shou chen shui, xiong you wan zi. a yi jian ci, nai zeng tan liu lei, bei bu neng yan.

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

[0474a17] "The King and Queen, afraid, bowed and asked: 'Is there anything inauspicious? Please tell us your thoughts.' He raised his hand and replied: 'Auspicious, nothing inauspicious! I dare to congratulate the Great King (大王 [da wang]) on giving birth to this divine being. The great earthquake last night was indeed for this very reason. My physiognomy (相法 [xiang fa]) states: "If a king's son is born with thirty-two great man's marks (三十二大人相 [san shi er da ren xiang]), he will rule the nation as a Chakravartin (转轮圣王 [zhuan lun sheng wang]), presiding over the four continents (四天下 [si tian xia]), with the seven treasures (七宝 [qi bao]) appearing spontaneously; he will be able to fly instantly, and there will be no need for weapons, bringing natural peace. If he does not enjoy ruling the world but abandons his home to practice the Tao (道 [dao]), he will become a spontaneous Buddha (自然佛 [zi ran fu]), delivering myriad people." I regret that I am old and near the end of my life, about to enter the afterlife, and will not witness the Buddha's (佛 [fu]) appearance or hear his sutras (经 [jing]). This is why I am saddened.'

[0474a17] “wáng fū rén jù, bài shǒu ér wèn: ‘yǒu bù xiáng hū? yuàn gào qí yì.’ jǔ shǒu dá yuē: ‘jí wú bù lì! gǎn hè dà wáng, dé shēng cǐ shén rén. zuó mù tiān de dà dòng zhě, qí zhèng wèi cǐ yǐ. wǒ xiāng fǎ yuē: “wáng zhě shēng zi, ér yǒu sān shí èr dà rén xiāng zhě, chù guó dāng wèi zhuǎn lún shèng wáng, zhǔ sì tiān xià, qī bǎo zì zhì, xíng jí néng fēi, bīng zhàng bù yòng, zì rán tài píng. ruò bù lè tiān xià, ér qì jiā wèi dào zhě, dāng wèi zì rán fú, dù tuō wàn xìng.” shāng wǒ nián yǐ wǎn mù, dāng jiù hòu shì, bù dǔ fú xìng, bù wén qí jīng, gù zì bēi ěr.’

[0474a17] "wang fu ren ju, bai shou er wen: 'you bu xiang hu? yuan gao qi yi.' ju shou da yue: 'ji wu bu li! gan he da wang, de sheng ci shen ren. zuo mu tian de da dong zhe, qi zheng wei ci yi. wo xiang fa yue: "wang zhe sheng zi, er you san shi er da ren xiang zhe, chu guo dang wei zhuan lun sheng wang, zhu si tian xia, qi bao zi zhi, xing ji neng fei, bing zhang bu yong, zi ran tai ping. ruo bu le tian xia, er qi jia wei dao zhe, dang wei zi ran fu, du tuo wan xing." shang wo nian yi wan mu, dang jiu hou shi, bu du fu xing, bu wen qi jing, gu zi bei er.'

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

[0474a26] "The King, deeply aware of his ability to discern, had palaces built for the Prince (太子 [tai zi]), constructing three seasonal palaces, each in a different location—the Autumn Palace (秋殿 [qiu dian]) for the rainy season, the Cool Palace (凉殿 [liang dian]) for the hot season, and the Warm Palace (温殿 [wen dian]) for the cold and snowy season. He selected five hundred female entertainers, choosing those who were beautiful, neither fat nor thin, neither tall nor short, neither white nor black, and skilled in various arts; all were adorned with white pearls and precious jewels. A hundred of them took turns each night to guard him. In front of the palaces, sweet fruit trees were planted in rows, with bathing pools between the trees, and in the pools were strange and exotic birds of several hundred species, splendid and radiant, designed to please the Prince's (太子 [tai zi]) mind and discourage him from studying the Tao (道 [dao]). The palace walls were strong, and the sound of the gates opening and closing could be heard forty li (里 [li]) away. On the Prince's (太子 [tai zi]) birthday, a royal servant (王家青衣 [wang jia qing yi]) also gave birth to a male servant (苍头 [cang tou]), a stable bore a white colt (白驹 [bai ju]), and a yellow lamb (黄羊子 [huang yang zi]). The slave was named Cha Ni (车匿 [che ni]), and the horse was named Jianchi (揵陟 [qian zhi]). The King always had Cha Ni (车匿 [che ni]) attend him, and the white horse was provided for riding.

[0474a26] “wáng shēn zhī qí néng xiāng, wèi qǐ gōng shì, zuò sān shí diàn, gè zì yì chù——yǔ shí jū qiū diàn, shǔ shí jū liáng diàn, hán xuě shí jū wēn diàn——xuǎn wǔ bǎi jì nǚ, zé qǔ duān zhèng, bù féi bù shòu, bù zhǎng bù duǎn, bù bái bù hēi, cái néng qiǎo miào, gè jiān shù jì； jiē yǐ bái zhū míng bǎo, yīng luò qí shēn, bǎi rén yī fān, dié dài sù wèi. qí diàn qián liè zhǒng gān guǒ shù, shù jiān yù chí, chí zhōng qí huá yì lèi zhī niǎo, shù qiān bǎi zhǒng, yán shì guāng mù, qù yuè tài zi yì, bù yù lìng xué dào. gōng qiáng láo gù, mén kāi bì shēng, shǐ wén sì shí lǐ. tài zi shēng rì, wáng jiā qīng yī, yì shēng cāng tóu, jiù shēng bái jū, jí huáng yáng zi. nú míng chē nì, mǎ míng qián zhì. wáng hòu cháng shǐ chē nì shì cóng, bái mǎ gěi chéng.

[0474a26] "wang shen zhi qi neng xiang, wei qi gong shi, zuo san shi dian, ge zi yi chu--yu shi ju qiu dian, shu shi ju liang dian, han xue shi ju wen dian--xuan wu bai ji nu, ze qu duan zheng, bu fei bu shou, bu zhang bu duan, bu bai bu hei, cai neng qiao miao, ge jian shu ji; jie yi bai zhu ming bao, ying luo qi shen, bai ren yi fan, die dai su wei. qi dian qian lie zhong gan guo shu, shu jian yu chi, chi zhong qi hua yi lei zhi niao, shu qian bai zhong, yan shi guang mu, qu yue tai zi yi, bu yu ling xue dao. gong qiang lao gu, men kai bi sheng, shi wen si shi li. tai zi sheng ri, wang jia qing yi, yi sheng cang tou, jiu sheng bai ju, ji huang yang zi. nu ming che ni, ma ming qian zhi. wang hou chang shi che ni shi cong, bai ma gei cheng.

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

[0474b07] "Just seven days after his birth, his mother passed away, due to the great merit of bearing the Teacher of Devas and Humans (天人师功 [tian ren shi gong]), ascending to Trayastrimsa Heaven (忉利 [dao li]), where she received spontaneous blessings. The Bodhisattva already knew that his mother's virtue was insufficient to receive his bowing, and therefore, as she was about to die, he was born from her.

[0474b07] “shì shēng qī rì, qí mǔ mìng zhōng, yǐ huái tiān rén shī gōng fú dà gù, shàng shēng dāo lì, fēng shòu zì rán. pú sà běn zhī mǔ rén zhī dé bù kān shòu qí lǐ gù, yīn qí jiāng zhōng, ér cóng zhī shēng.

[0474b07] "shi sheng qi ri, qi mu ming zhong, yi huai tian ren shi gong fu da gu, shang sheng dao li, feng shou zi ran. pu sa ben zhi mu ren zhi de bu kan shou qi li gu, yin qi jiang zhong, er cong zhi sheng.

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

[0474b11] "When he was seven years old, he asked to learn to write. He rode a lamb cart to his teacher's door. At that time, it had been a long time since the sage (圣 [sheng]) had appeared, and two characters were missing from the writing, so he asked his teacher about them. The teacher could not explain, which only stimulated the Prince's (太子 [tai zi]) ambition. By the age of ten, his extraordinary talent became even more apparent. The Prince (太子 [tai zi]) had two cousins, brothers, named Devadatta (调达 [diao da]) and Nanda (难陀 [nan tuo]). Although Devadatta (调达 [diao da]) possessed exceptional talent, naturally unparalleled, he was arrogant and often harbored jealousy. They invited the Prince (太子 [tai zi]) to play in the rear garden, where they used an iron drum as a target, and all pulled strong bows to shoot at it. Every time the Prince (太子 [tai zi]) shot, his arrow pierced the drum. The two brothers were not as good, and felt ashamed. Later, they invited him to wrestle before the King, agreeing that the loser would be doused with water. The Prince (太子 [tai zi]) was benevolent; though he defeated his cousins, he did not cause them pain. Some time later, the two brothers again invited him to a contest of strength. Nanda (难陀 [nan tuo]) went forward and pulled an elephant by its trunk, dragging it to the courtyard; Devadatta (调达 [diao da]), strong, pulled and knocked it down; the Prince (太子 [tai zi]) smiled, calmly approached the elephant, lifted it, and threw it over the wall, ensuring it was not harmed or killed. At this, the two brothers realized they were inferior; the King and his attendants became even more aware of his extraordinary nature.

[0474b11] “jí zhì qī suì, ér suǒ xué shū, chéng yáng chē yì shī mén. shí qù shèng jiǔ, shū quē èr zì, yǐ wèn yú shī, shī bù néng dá, fǎn qǐ qí zhì. zhì nián shí suì, miào cái yì xiǎn. tài zi yǒu cóng bó zhòng zhī zi xiōng dì èr rén, zhǎng míng diào dá, qí cì yuē nán tuó. diào dá suī yǒu gāo shì zhī cái, zì rán nán jì, rán ér zì jiāo, cháng huái jí yì. qǐng xì hòu yuán, de fù tiě gǔ, jù wǎn jiàng ér shè zhī. tài zi měi fā, zhōng de chè gǔ. èr rén bù rú, yǐ wèi bǐ chǐ. jiǔ hòu yòu qǐng, shǒu bó yú wáng qián, yào bù rú zhě, guàn zhī yǐ shuǐ. tài zi cí rén, suī pǐ kūn dì, bù lìng shēn tòng. èr rén jiǔ hòu fù qǐng jué lì. nán tuó qián qiān bí xiàng, chè zhī zhì tíng； diào dá lì zhuàng, wǎn ér pū zhī； tài zi hán xiào, xú qián jiē xiàng, jǔ zhì qiáng wài, shǐ wú sǐ shāng. yú shì èr rén, nǎi jué bù rú； wáng yǔ zuǒ yòu, yì zhī fēi héng.

[0474b11] "ji zhi qi sui, er suo xue shu, cheng yang che yi shi men. shi qu sheng jiu, shu que er zi, yi wen yu shi, shi bu neng da, fan qi qi zhi. zhi nian shi sui, miao cai yi xian. tai zi you cong bo zhong zhi zi xiong di er ren, zhang ming diao da, qi ci yue nan tuo. diao da sui you gao shi zhi cai, zi ran nan ji, ran er zi jiao, chang huai ji yi. qing xi hou yuan, de fu tie gu, ju wan jiang er she zhi. tai zi mei fa, zhong de che gu. er ren bu ru, yi wei bi chi. jiu hou you qing, shou bo yu wang qian, yao bu ru zhe, guan zhi yi shui. tai zi ci ren, sui pi kun di, bu ling shen tong. er ren jiu hou fu qing jue li. nan tuo qian qian bi xiang, che zhi zhi ting; diao da li zhuang, wan er pu zhi; tai zi han xiao, xu qian jie xiang, ju zhi qiang wai, shi wu si shang. yu shi er ren, nai jue bu ru; wang yu zuo you, yi zhi fei heng.

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

[0474b24] "At the age of fourteen, he asked the King for permission to travel and observe the world. The King ordered his attendants and a hundred officials to accompany him. As he first exited the East Gate of the city, the Deva-King (天帝 [tian di]) transformed into a sick person, thin with a swollen belly, leaning against the city wall and gasping for breath. The Prince (太子 [tai zi]) asked: 'Who is this person?' His servant replied: 'He is a sick person.' 'What does it mean to be sick?' The servant answered: 'All sickness comes from wind and cold, or heat or cold. This person must have eaten irregularly and slept at irregular times, and thus contracted this disease.' The Prince (太子 [tai zi]) said: 'How painful! I live in wealth and honor, eating delicious food, but I also eat irregularly. Will I also get sick, and how will it be different from this?' He immediately turned his chariot back, grieving that all humans suffer from this ailment, and wondering if the powerful alone could escape it! He became so worried that he could not eat, thinking that he could not endure such sickness. The King asked his servant: 'Was the Prince (太子 [tai zi]) not happy on his outing?' The servant replied: 'He encountered a sick person, and this made him unhappy.' The King immediately added five hundred female entertainers to entertain him day and night. The King's heart was troubled, fearing that he would practice the Tao (道 [dao]). A few years later, he felt slightly better and again told the King: 'I have been confined in the palace for a long time; I wish to go out and travel.' The King could not bear to refuse, so he ordered the entire kingdom in advance that when the Prince (太子 [tai zi]) went out, no sick people or any unclean things should be on the roadside.

[0474b24] “zhì nián shí sì, qǐ wáng chū yóu, yù guān shī wèi. wáng chì lìng zuǒ yòu bǎi guān dǎo cóng. shǐ chū chéng dōng mén, tiān dì huà zuò bìng rén, shēn shòu fù dà, yǐ mén bì ér chuǎn xī. tài zi wèn yuē: ‘cǐ wèi hé rén?’ qí pú yuē: ‘bìng rén yě.’ ‘hé wèi wèi bìng?’ duì yuē: ‘fán bìng zhě, jiē yóu fēng hán, huò rè huò lěng, cǐ rén bì yǐ yǐn shí bù jié,, wò qǐ wú cháng, gù dé sī bìng.’ tài zi yuē: ‘yī hé kǔ zāi! wú chù fù guì, yǐn shí kuài kǒu, yì yǒu bù jié, dāng fù yǒu bìng, yǔ cǐ hé yì?’ jí huí chē hái, bēi niàn rén shēng jù yǒu cǐ huàn, qǐ yǐ háo qiáng, dú dé miǎn yé! suì yōu bù shí, zì niàn bù néng yīng cǐ bìng yě. wáng wèn qí pú: ‘tài zi chū yóu, níng bù lè hū?’ duì yuē: ‘féng jiàn bìng rén, yǐ cǐ bù yuè.’ wáng jí zēng wǔ bǎi jì nǚ, zhòu yè yú lè zhī. wáng xīn chóu yōu, kǒng qí xué dào. shù nián xiǎo chà, jí fù bái wáng: ‘bì zài gōng zhōng, qí rì zhì jiǔ, sī yù chū yóu.’ wáng bù rěn jù, yù chì guó zhōng, tài zi dāng chū, wú lìng jí bìng zhū bù jié jìng zài dào cè yě.

[0474b24] "zhi nian shi si, qi wang chu you, yu guan shi wei. wang chi ling zuo you bai guan dao cong. shi chu cheng dong men, tian di hua zuo bing ren, shen shou fu da, yi men bi er chuan xi. tai zi wen yue: 'ci wei he ren?' qi pu yue: 'bing ren ye.' 'he wei wei bing?' dui yue: 'fan bing zhe, jie you feng han, huo re huo leng, ci ren bi yi yin shi bu jie,, wo qi wu chang, gu de si bing.' tai zi yue: 'yi he ku zai! wu chu fu gui, yin shi kuai kou, yi you bu jie, dang fu you bing, yu ci he yi?' ji hui che hai, bei nian ren sheng ju you ci huan, qi yi hao qiang, du de mian ye! sui you bu shi, zi nian bu neng ying ci bing ye. wang wen qi pu: 'tai zi chu you, ning bu le hu?' dui yue: 'feng jian bing ren, yi ci bu yue.' wang ji zeng wu bai ji nu, zhou ye yu le zhi. wang xin chou you, kong qi xue dao. shu nian xiao cha, ji fu bai wang: 'bi zai gong zhong, qi ri zhi jiu, si yu chu you.' wang bu ren ju, yu chi guo zhong, tai zi dang chu, wu ling ji bing zhu bu jie jing zai dao ce ye.

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

[0474c10] "The Prince (太子 [tai zi]) rode out through the South City Gate. The Deva-King (天帝 [tian di]) again transformed into an old person, with white hair and a hunched back, leaning on a staff and walking weakly. The Prince (太子 [tai zi]) asked: 'Who is this person?' His servant replied: 'He is an old person.' 'What does it mean to be old?' The servant answered: 'When one's years are advanced and their faculties are mature, their form changes, their color fades, their food is undigested, their strength is weak, sitting and rising are extremely difficult, and their remaining life is short. This is what is meant by old age.' The Prince (太子 [tai zi]) said: 'What joy is there in this! The sun and moon flow by, time changes and years pass, things are born in spring, and wither in autumn and winter. Old age comes like lightning, how can the body be relied upon for security?' He turned his chariot back, saddened that human life in its prime is short, afflicted by old age and sickness, a pain difficult to endure. He thought he could not long reside in the world and endure this suffering, and again worried and could not eat. The King regretted letting him out, and again added five hundred female entertainers to entertain him.

[0474c10] “tài zi jià chéng, chū nán chéng mén. tiān dì fù huà zuò lǎo rén, tóu bái bèi lóu, zhǔ zhàng léi bù. tài zi wèn yuē: ‘cǐ wèi hé rén?’ qí pú yuē: ‘lǎo rén yě.’ ‘hé rú wèi lǎo?’ duì yuē: ‘nián qí gēn shú, xíng biàn sè shuāi, yǐn shí bù huà, qì lì xū wēi, zuò qǐ kǔ jí, yú mìng wú jǐ, gù wèi zhī lǎo.’ tài zi yuē: ‘yǒu hé lè zāi! rì yuè liú mài, shí biàn suì yí, wù shēng yú chūn, qiū dōng cuì kū, lǎo zhì rú diàn, shēn ān zú shì?’ huí chē ér hái, mǐn niàn rén shēng dīng zhuàng bù jiǔ, yǒu lǎo yǒu bìng, qí tòng nán rěn, wú bù néng jiǔ jū tiān xià yīng cǐ kǔ yě, yòu yōu bù shí. wáng huǐ lìng chū, fù zēng wǔ bǎi jì nǚ, yǐ yú lè zhī.

[0474c10] "tai zi jia cheng, chu nan cheng men. tian di fu hua zuo lao ren, tou bai bei lou, zhu zhang lei bu. tai zi wen yue: 'ci wei he ren?' qi pu yue: 'lao ren ye.' 'he ru wei lao?' dui yue: 'nian qi gen shu, xing bian se shuai, yin shi bu hua, qi li xu wei, zuo qi ku ji, yu ming wu ji, gu wei zhi lao.' tai zi yue: 'you he le zai! ri yue liu mai, shi bian sui yi, wu sheng yu chun, qiu dong cui ku, lao zhi ru dian, shen an zu shi?' hui che er hai, min nian ren sheng ding zhuang bu jiu, you lao you bing, qi tong nan ren, wu bu neng jiu ju tian xia ying ci ku ye, you you bu shi. wang hui ling chu, fu zeng wu bai ji nu, yi yu le zhi.

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

[0474c20] "After a few years, he felt a little better and wanted to go out again. The King said: 'Every time you go out, you come back unhappy, only worrying and becoming thin. Why go out again?' The Prince (太子 [tai zi]) said: 'I am only thinking of that suffering. As I get older, I will be cured.' The King ordered the entire kingdom not to allow old people, sick people, or any impure things to be on the roadside.

[0474c20] “shù nián xiǎo chà, fù yù chū yóu. wáng yuē: ‘rǔ měi chū guān, hái zhé bù lè, wéi yōu xiāo shòu, yòu chū hé wèi?’ tài zi yuē: ‘niàn bǐ kǔ ěr, nián dà dāng chà.’ wáng chì guó zhōng, mò shǐ lǎo bìng zhū bù jié jìng zài dào cè yě.

[0474c20] "shu nian xiao cha, fu yu chu you. wang yue: 'ru mei chu guan, hai zhe bu le, wei you xiao shou, you chu he wei?' tai zi yue: 'nian bi ku er, nian da dang cha.' wang chi guo zhong, mo shi lao bing zhu bu jie jing zai dao ce ye.

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

[0474c24] "The Prince (太子 [tai zi]) rode out through the West City Gate. The Deva-King (天帝 [tian di]) again transformed into a dead person. His family, men and women, carried banners and followed the cart, crying and seeing him off. The Prince (太子 [tai zi]) again asked: 'Who is this person?' His servant replied: 'He is a dead person.' 'What does it mean to be dead?' He replied: 'To die is to end. Life has its length, when good fortune is exhausted and life ends, breath ceases, the spirit departs, and the body decays. This is what is meant by death. Humans and things are one entity; nothing that is born does not come to an end.'

[0474c24] “tài zi jià chéng, chū xī chéng mén. tiān dì fù huà zuò sǐ rén, shì jiā nán nǚ, chí fān suí chē, tí kū sòng zhī. tài zi yòu wèn: ‘cǐ wèi hé rén?’ qí pú yuē: ‘sǐ rén yě.’ ‘hé rú wèi sǐ?’ yuē: ‘sǐ zhě jǐn yě, shòu yǒu zhǎng duǎn, fú jǐn mìng zhōng, qì jué shén shì, xíng hái xiāo suǒ, gù wèi zhī sǐ. rén wù yī tǒng, wú shēng bù zhōng.’

[0474c24] "tai zi jia cheng, chu xi cheng men. tian di fu hua zuo si ren, shi jia nan nu, chi fan sui che, ti ku song zhi. tai zi you wen: 'ci wei he ren?' qi pu yue: 'si ren ye.' 'he ru wei si?' yue: 'si zhe jin ye, shou you zhang duan, fu jin ming zhong, qi jue shen shi, xing hai xiao suo, gu wei zhi si. ren wu yi tong, wu sheng bu zhong.'

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

[0474c29] "The Prince (太子 [tai zi]) said: 'Death is painful indeed! The spirit is in great agony! To be born is to suffer from old age, sickness, and death. No one is not troubled by this, being forced to face it. Is it not painful? I see that when someone dies, their form decays and their body transforms, but their spirit does not perish. It follows their good and evil deeds, and misfortune and blessings naturally follow. Wealth and nobility are impermanent, and the body is a dangerous city. Therefore, sages (圣人 [sheng ren]) always regard the body as a source of trouble; but fools cherish it, never tiring of it until death. I cannot bear to suffer rebirth through death, circulating through the five paths (五道 [wu dao]), exhausting my spirit.' He turned his chariot back, pitying all beings in the world who suffer these three pains (三苦 [san ku]), and was so worried he could not eat. The King became even more unhappy, saying: 'The kingdom is yours, you should govern the people. Why worry so much and tire yourself out?' He again added five hundred female entertainers to entertain him.

[0474c29] “tài zi yuē: ‘fū sǐ tòng yǐ, jīng shén jù yǐ! shēng dāng yǒu cǐ lǎo bìng sǐ kǔ, mò bù rè zhōng, pò ér jiù zhī, bù yì kǔ hū? wú jiàn sǐ zhě, xíng huài tǐ huà, ér shén bù miè, suí xíng shàn è, huò fú zì zhuī, fù guì wú cháng, shēn wèi wēi chéng. shì gù shèng rén, cháng yǐ shēn wèi huàn； ér yú zhě bǎo zhī, zhì sǐ wú yàn. wú bù néng fù yǐ sǐ shòu shēng, wǎng lái wǔ dào, láo wǒ jīng shén.’ huí chē ér hái, mǐn niàn tiān xià yǒu cǐ sān kǔ, yōu bù néng shí. wáng yì bù lè, yuē: ‘guó shì rǔ yǒu, dāng lǐ rén wù, hé wèi yuǎn lǜ, yǐ zì pí kǔ?’ fù zēng wǔ bǎi jì nǚ, yǐ yú lè zhī.

[0474c29] "tai zi yue: 'fu si tong yi, jing shen ju yi! sheng dang you ci lao bing si ku, mo bu re zhong, po er jiu zhi, bu yi ku hu? wu jian si zhe, xing huai ti hua, er shen bu mie, sui xing shan e, huo fu zi zhui, fu gui wu chang, shen wei wei cheng. shi gu sheng ren, chang yi shen wei huan; er yu zhe bao zhi, zhi si wu yan. wu bu neng fu yi si shou sheng, wang lai wu dao, lao wo jing shen.' hui che er hai, min nian tian xia you ci san ku, you bu neng shi. wang yi bu le, yue: 'guo shi ru you, dang li ren wu, he wei yuan lu, yi zi pi ku?' fu zeng wu bai ji nu, yi yu le zhi.

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

[0475a09] "When the Prince (太子 [tai zi]) was seventeen years old, the King sought a consort for him. He selected thousands of renowned women from the kingdom, but none were satisfactory. Finally, there was one woman, named Guyi (瞿夷 [qu yi]), who was beautiful, pure, and unparalleled in the world; her talent surpassed others, and she was thoroughly versed in etiquette and righteousness. This was the same woman who had sold flowers in a previous life. Although the Prince (太子 [tai zi]) married her, he did not approach her for a long time. The wife, desiring intimacy, said: 'Is it not good to always have beautiful flowers between us, and look at them together?' Guyi (瞿夷 [qu yi]) then provided beautiful flowers and again tried to get close to him. The Prince (太子 [tai zi]) said: 'Move these flowers away, their juice will stain the bedsheets.' After a long time, he again said: 'Is it not good to have beautiful white silk between us, and for us two to look at it?' The wife then provided the silk, and again tried to get close. The Prince (太子 [tai zi]) said: 'Move away, you are dirty and will surely stain this silk.' The wife dared not approach. The maids by her side all suspected that he was impotent. The Prince (太子 [tai zi]) pointed to his wife's belly and said: 'Six years from now, you will give birth to a son.' Thus, she became pregnant.

[0475a09] “tài zi zhì nián shí qī, wáng wèi nà fēi, jiǎn yuè guó zhōng míng nǚ shù qiān, wú kě yì zhě. zuì hòu yī nǚ, míng yuē qú yí, duān zhèng hǎo jié, tiān xià dì yī； xián cái guò rén, lǐ yì bèi jǔ, shì zé sù mìng mài huá nǚ yě. tài zi suī nà, jiǔ ér bù jiē, fù rén zhī qíng yù yǒu fù jìn zhī yì, tài zi yuē: ‘cháng dé hǎo huá, zhì wǒ zhōng jiān, gòng shì zhī, níng hǎo hū?’ qú yí jí jù hǎo huá, yòu yù jìn zhī. tài zi yuē: ‘què cǐ huá, yǒu zhī wū yū chuáng xí.’ jiǔ hòu fù yuē: ‘dé hǎo bái [dié*máo], zhì wǒ zhōng jiān, liǎng rén guān zhī, bù yì hǎo hū?’ fù jí jù [dié*máo], yòu yǒu jìn yì. tài zi yuē: ‘què rǔ, yǒu wū gòu, bì wū cǐ [dié*máo].’ fù bù gǎn jìn. bàng cè shì nǚ, xián yǒu yí yì, wèi bù néng nán. tài zi yǐ shǒu zhǐ fēi fù yuē: ‘què hòu liù nián, ěr dāng shēng nán.’ suì yǐ yǒu shēn.

[0475a09] "tai zi zhi nian shi qi, wang wei na fei, jian yue guo zhong ming nu shu qian, wu ke yi zhe. zui hou yi nu, ming yue qu yi, duan zheng hao jie, tian xia di yi; xian cai guo ren, li yi bei ju, shi ze su ming mai hua nu ye. tai zi sui na, jiu er bu jie, fu ren zhi qing yu you fu jin zhi yi, tai zi yue: 'chang de hao hua, zhi wo zhong jian, gong shi zhi, ning hao hu?' qu yi ji ju hao hua, you yu jin zhi. tai zi yue: 'que ci hua, you zhi wu yu chuang xi.' jiu hou fu yue: 'de hao bai [die*mao], zhi wo zhong jian, liang ren guan zhi, bu yi hao hu?' fu ji ju [die*mao], you you jin yi. tai zi yue: 'que ru, you wu gou, bi wu ci [die*mao].' fu bu gan jin. bang ce shi nu, xian you yi yi, wei bu neng nan. tai zi yi shou zhi fei fu yue: 'que hou liu nian, er dang sheng nan.' sui yi you shen.

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

[0475a20] “yú shì tài zi, fù qǐ yóu guān. chū běi chéng mén, tiān dì fù huà zuò shā mén, fǎ fú chí bō, shì de ér xíng. tài zi wèn yuē: ‘cǐ wèi hé rén?’ qí pú yuē: ‘shā mén yě.’ ‘hé wèi shā mén?’ duì yuē: ‘gài wén, shā mén zhī wèi dào yě, shě jiā qī zi, juān qì ài yù, duàn jué liù qíng, shǒu jiè wú wèi, qí dào qīng jìng, dé yī xīn zhě, zé wàn xié miè yǐ. yī xīn zhī dào, wèi zhī luó hàn. luó hàn zhě zhēn rén yě, shēng sè bù néng wū, róng wèi bù néng qū, nán dòng rú de, yǐ miǎn yōu kǔ, cún wáng zì zài.’ tài zi yuē: ‘shàn zāi! wéi shì wèi kuài.’ jí huí chē hái. zhāi sī bù shí, niàn dào qīng jìng, bù yí zài jiā, dāng chù shān zé, yán jīng xíng chán. qú yí xīn yí, zhī qí yù qù, zuò qǐ bù lí qí cè. zhì nián shí jiǔ, sì yuè bā rì yè, tiān yú chuāng zhōng, chā shǒu bái yán: ‘shí kě qù yǐ! ’ tài zi yǎng ér dá yuē: ‘pò yǒu shì wèi, yù qù wú cóng?’ tiān shén jí yàn qí qī,, zhū jì nǚ bèi, jiē lìng wò shuì.

[0475a20] "yu shi tai zi, fu qi you guan. chu bei cheng men, tian di fu hua zuo sha men, fa fu chi bo, shi de er xing. tai zi wen yue: 'ci wei he ren?' qi pu yue: 'sha men ye.' 'he wei sha men?' dui yue: 'gai wen, sha men zhi wei dao ye, she jia qi zi, juan qi ai yu, duan jue liu qing, shou jie wu wei, qi dao qing jing, de yi xin zhe, ze wan xie mie yi. yi xin zhi dao, wei zhi luo han. luo han zhe zhen ren ye, sheng se bu neng wu, rong wei bu neng qu, nan dong ru de, yi mian you ku, cun wang zi zai.' tai zi yue: 'shan zai! wei shi wei kuai.' ji hui che hai. zhai si bu shi, nian dao qing jing, bu yi zai jia, dang chu shan ze, yan jing xing chan. qu yi xin yi, zhi qi yu qu, zuo qi bu li qi ce. zhi nian shi jiu, si yue ba ri ye, tian yu chuang zhong, cha shou bai yan: 'shi ke qu yi! ' tai zi yang er da yue: 'po you shi wei, yu qu wu cong?' tian shen ji yan qi qi,, zhu ji nu bei, jie ling wo shui.

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

[0475b06] "The Prince (太子 [tai zi]) slowly rose and listened to his wife's breathing, looking at the female entertainers, all like wooden figures, their hundred joints empty, like a banana tree. Some had disheveled hair leaning on drums, abandoned zithers, pillowed on each other, arms and legs hanging to the ground, snot and tears, saliva flowing from their mouths. Zithers, harps, and flutes, musical instruments lay scattered. Cranes and mandarin ducks, the vigilant ones, were all deeply asleep. The Prince (太子 [tai zi]) observed them all, then turned to look at his wife, seeing her complete form, hair, nails, marrow, brain, bones, teeth, skull, skin, muscles, tendons, veins, fat, blood, heart, lungs, spleen, kidneys, liver, gallbladder, intestines, stomach, feces, urine, snot, saliva. Externally, she was a leather bag, internally filled with foulness, nothing remarkable; forcibly perfumed with incense, adorned with beautiful colors. It was like borrowing something that must be returned, and cannot be kept long. Of a hundred years of life, half is spent sleeping; there are also many worries, and little joy. Lust and dissipation corrupt virtue, making one foolish. This is not what the Buddhas (诸佛 [zhu fu]) and Pratyekabuddhas (别觉真人 [bie jue zhen ren]) praise. Therefore, it is said: 'Greed and lust lead to old age, anger leads to sickness, and foolishness leads to death. Only by eliminating these three can one attain the Tao (道 [dao]).'

[0475b06] “tài zi xú qǐ, tīng qī qì xī, shì zhòng jì nǚ, jiē rú mù rén, bǎi jié kōng kōng, pì rú bā jiāo. zhōng yǒu luàn tóu yī gǔ, wěi dān fú qín, gèng xiāng hé zhěn, bì jiǎo chuí de, bí tì mù lèi, kǒu zhōng liú xián. qín sè zhēng dí, lè qì zòng héng, jiāo jīng yuān yāng, jǐng bèi zhī bèi, jiē xī chún hūn ér wò. tài zi biàn guān, xuán shì qí qī, jù jiàn xíng tǐ, fà zhǎo suǐ nǎo, gǔ chǐ dú lóu, pí fū jī ròu, jīn mài fáng xuè, xīn fèi pí shèn, gān dǎn cháng wèi, shǐ niào tì tuò, wài wèi gé náng, zhōng shèng chòu chù, wú yī kě qí； qiáng xūn yǐ xiāng, shì yǐ huá cǎi. pì rú jiǎ jiè dāng hái, yì bù dé jiǔ jì, bǎi nián zhī shòu, wò xiāo qí bàn； yòu duō yōu huàn, qí lè wú jǐ. yín zhí bài dé, lìng rén yú chī, fēi bǐ zhū fú bié jué zhēn rén suǒ chēng yù yě. gù yuē: ‘tān yín zhì lǎo, chēn huì zhì bìng, yú chī zhì sǐ. chú cǐ sān zhě, nǎi kě dé dào.’

[0475b06] "tai zi xu qi, ting qi qi xi, shi zhong ji nu, jie ru mu ren, bai jie kong kong, pi ru ba jiao. zhong you luan tou yi gu, wei dan fu qin, geng xiang he zhen, bi jiao chui de, bi ti mu lei, kou zhong liu xian. qin se zheng di, le qi zong heng, jiao jing yuan yang, jing bei zhi bei, jie xi chun hun er wo. tai zi bian guan, xuan shi qi qi, ju jian xing ti, fa zhao sui nao, gu chi du lou, pi fu ji rou, jin mai fang xue, xin fei pi shen, gan dan chang wei, shi niao ti tuo, wai wei ge nang, zhong sheng chou chu, wu yi ke qi; qiang xun yi xiang, shi yi hua cai. pi ru jia jie dang hai, yi bu de jiu ji, bai nian zhi shou, wo xiao qi ban; you duo you huan, qi le wu ji. yin zhi bai de, ling ren yu chi, fei bi zhu fu bie jue zhen ren suo cheng yu ye. gu yue: 'tan yin zhi lao, chen hui zhi bing, yu chi zhi si. chu ci san zhe, nai ke de dao.'

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

[0475b19] "Having meditated on this with one mind, he rose and gazed at the Boiling Star (沸星 [fei xing]). It was past midnight, and he saw the devas (诸天 [zhu tian]) above, clasping their hands and urging the Prince (太子 [tai zi]) to leave. He then called Cha Ni (车匿 [che ni]), slowly had the horse saddled, lifted his robe, and mounted. He lingered in the courtyard, thinking that opening the gate would make a sound. The Deva-King (天王 [tian wang]) Visham (维睒 [wei shan]), who had long known his intention, immediately ordered spirits to lift the horse's hooves and carry Cha Ni (车匿 [che ni]), enabling them to cross out of the palace city and reach the Jambu Tree (阎浮树下 [yan fu shu xia]) in the King's fields. The next morning, there was a commotion in the palace, as no one knew where the Prince (太子 [tai zi]) was. A thousand chariots and ten thousand cavalry pursued him relentlessly. The King then personally went to the fields and saw the Prince (太子 [tai zi]) from afar, sitting under the tree. The sunlight was blazing, and the tree bent its branches to shade his body. The King was suddenly startled and awakened, realizing his divine nature. Without dismounting, he prostrated himself. The Prince (太子 [tai zi]) also immediately stepped forward and bowed, saying: 'Since I was born, I have rarely left the country. Now that I am here, how can the Great King (大王 [da wang]) come here in vain? Please return soon. The reason I wish to leave the world is that I have seen with my own eyes that love and affection are like dreams, and the joys of family life will all end in separation. Desire is a prison, difficult to escape. Therefore, it is said: "One blinds oneself with the net of desire, covers oneself with the canopy of love, and binds oneself in prison, like a fish entering a basket's mouth, watched by old age and death, like a calf seeking its mother's milk. I constantly use this to awaken myself, wishing to seek the spontaneous Tao (自然 [zi ran]), desiring to eliminate all suffering. Those who are not yet delivered, I wish to deliver; those who are not yet enlightened, I wish to enlighten; those who are not at peace, I wish to bring peace to; those who have not seen the Tao (道 [dao]), I wish to enable them to attain the Tao (道 [dao]). Therefore, I wish to enter the mountains to seek my wish. When I attain the Tao (道 [dao]), I will return and not forget this vow."'

[0475b19] “yī xīn niàn shì yǐ, biàn qǐ zhān fèi xīng, yè qí guò bàn, jiàn zhū tiān, yú shàng chā shǒu, quàn tài zi qù. jí hū chē nì, xú lìng bèi mǎ, qiān shang kuà zhī, pái huái yú tíng, niàn kāi mén dāng yǒu shēng. tiān wáng wéi shǎn, jiǔ zhī qí yì, jí shǐ guǐ shén, pěng jǔ mǎ zú, bìng jiē chē nì, yú chū gōng chéng, dào yú wáng tián yán fú shù xià. míng rì gōng zhōng sāo dòng, bù zhī tài zi suǒ zài, qiān chéng wàn qí, luò yì ér zhuī. wáng yīn zì dào tián shàng, yáo jiàn tài zi, zuò yú shù xià. rì guāng hè liè, shù wèi qū zhī, suí yīn qí qū. wáng sǒng rán wù jīng, nǎi zhī qí shén, bù shí xià mǎ, wèi zuò lǐ shí, tài zi yì jí qián bài yuē: ‘zì wǒ wèi zi, xī céng chū guó, jīn yī shì cǐ, dà wáng hé yí kuáng lái, yuàn yòng shí hái. jīn wǒ suǒ yǐ yù lí shì zhě, yǐ zì suǒ jiàn, ēn ài rú mèng, shì jiā huān yú, jiē dāng bié lí. tān yù wèi yù, nán dé miǎn chū. gù yuē: “yǐ yù wǎng zì bì, yǐ ài gài zì fù, zì fù yú yù, rú yú rù sì kǒu, wèi lǎo sǐ suǒ cì, rú dú qiú mǔ rǔ. wú héng yǐ shì, cháng zì jué wù, yuàn qiú zì rán, yù chú zhòng kǔ. zhū wèi dù zhě, wú yù dù zhī； zhū wèi jiě zhě, wú yù jiě zhī； zhū bù ān zhě, wú yù ān zhī； wèi jiàn dào zhě, yù lìng dé dào. gù yù rù shān qiú wǒ suǒ yuàn, dé dào dāng hái, bù wàng cǐ shì.” ’

[0475b19] "yi xin nian shi yi, bian qi zhan fei xing, ye qi guo ban, jian zhu tian, yu shang cha shou, quan tai zi qu. ji hu che ni, xu ling bei ma, qian shang kua zhi, pai huai yu ting, nian kai men dang you sheng. tian wang wei shan, jiu zhi qi yi, ji shi gui shen, peng ju ma zu, bing jie che ni, yu chu gong cheng, dao yu wang tian yan fu shu xia. ming ri gong zhong sao dong, bu zhi tai zi suo zai, qian cheng wan qi, luo yi er zhui. wang yin zi dao tian shang, yao jian tai zi, zuo yu shu xia. ri guang he lie, shu wei qu zhi, sui yin qi qu. wang song ran wu jing, nai zhi qi shen, bu shi xia ma, wei zuo li shi, tai zi yi ji qian bai yue: 'zi wo wei zi, xi ceng chu guo, jin yi shi ci, da wang he yi kuang lai, yuan yong shi hai. jin wo suo yi yu li shi zhe, yi zi suo jian, en ai ru meng, shi jia huan yu, jie dang bie li. tan yu wei yu, nan de mian chu. gu yue: "yi yu wang zi bi, yi ai gai zi fu, zi fu yu yu, ru yu ru si kou, wei lao si suo ci, ru du qiu mu ru. wu heng yi shi, chang zi jue wu, yuan qiu zi ran, yu chu zhong ku. zhu wei du zhe, wu yu du zhi; zhu wei jie zhe, wu yu jie zhi; zhu bu an zhe, wu yu an zhi; wei jian dao zhe, yu ling de dao. gu yu ru shan qiu wo suo yuan, de dao dang hai, bu wang ci shi." '

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

[0475c09] "The King, knowing his firm resolve, was at a loss for words. He returned to the palace and said to Guyi (瞿夷 [qu yi]): 'My son's heart is pure and unmoving like the earth. He does not delight in wealth or nobility, nor does he covet the world. He only desires the Tao (道 [dao]) and is determined to attain it.'

[0475c09] “wáng zhī qí zhì gù, wǎng rán bù zhī suǒ yán. biàn zì hái gōng, wèi qú yí yuē: ‘rú wú zi xīn, qīng bái nán dòng rú de, bù lè fù guì, bù mù yú tiān xià, wéi dào shì yù, zì qī bì dǎi.’

[0475c09] "wang zhi qi zhi gu, wang ran bu zhi suo yan. bian zi hai gong, wei qu yi yue: 'ru wu zi xin, qing bai nan dong ru de, bu le fu gui, bu mu yu tian xia, wei dao shi yu, zi qi bi dai.'

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

[0475c11] "Thereupon, the Prince (太子 [tai zi]) climbed a tree branch and saw a farmer plowing the earth, turning up worms that birds then pecked and swallowed. He was saddened by the suffering of living beings, like fish devouring each other. Those who lack benevolence cause even greater harm, falling into evil paths upon death, from which it is difficult to escape. Although the devas (诸天 [zhu tian]) enjoy pleasure, it is also impermanent. When their merits are exhausted, they fear, and when sins arise, they are also terrified. Misfortune and blessings follow each other, and birth and death endure. Observing the human realm, up to the twenty-eight heavens (二十八天 [er shi ba tian]), the highest nobility without the Tao (道 [dao]) is all opposite to hell (地狱 [de yu]). In the three evil paths (三恶道处 [san e dao chu]), there are countless torments; joy is fleeting, and worry and fear are prolonged. Between heaven and earth, there is nothing remarkable; I can no longer be deluded by desires.

[0475c11] “yú shì tài zi, pān shù zhī jiàn gēng zhě, kěn rǎng chū chóng, wū suí zhuó tūn, gǎn shāng zhòng shēng, yú lín xiāng jǔ, qí bù rén zhě, wèi hài zī shén, sǐ duò è dào, qiú chū liáng nán. zhū tiān suī lè, ér yì fēi cháng, fú jǐn zé jù, zuì zhì yì bù, huò fú xiāng chéng, shēng sǐ mí jiǔ. guān jiàn rén jiān, shàng zhì èr shí bā tiān, guì jí ér wú dào, jiē yǔ de yù duì mén. sān è dào chù, tòng kù bǎi duān, huān lè zàn yǒu, yōu wèi yán zhǎng. tiān de zhī jiān, wú yī kě qí, wú bù néng fù wèi yù huò yǐ.

[0475c11] "yu shi tai zi, pan shu zhi jian geng zhe, ken rang chu chong, wu sui zhuo tun, gan shang zhong sheng, yu lin xiang ju, qi bu ren zhe, wei hai zi shen, si duo e dao, qiu chu liang nan. zhu tian sui le, er yi fei chang, fu jin ze ju, zui zhi yi bu, huo fu xiang cheng, sheng si mi jiu. guan jian ren jian, shang zhi er shi ba tian, gui ji er wu dao, jie yu de yu dui men. san e dao chu, tong ku bai duan, huan le zan you, you wei yan zhang. tian de zhi jian, wu yi ke qi, wu bu neng fu wei yu huo yi.

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

[0475c20] "He immediately got on his horse and, with Cha Ni (车匿 [che ni]), rode tens of li (里 [li]). Suddenly, he saw the great god (大神 [da shen]) who presides over the five paths (五道 [wu dao]), named Ben Shi (贲识 [ben shi]), the strongest and most unyielding. He held a bow in his left hand and an arrow in his right, with a sharp sword at his waist. He resided at the intersection of the three paths (三道之衢 [san dao zhi qu]): the heavenly path (天道 [tian dao]), the human path (人道 [ren dao]), and the three evil paths (三恶道 [san e dao]), which is where the souls of the dead must pass and be seen. The Prince (太子 [tai zi]) arrived and asked: 'Which path do you come from?' Ben Shi (贲识 [ben shi]) was startled and afraid. He dropped his bow, released his arrow, and unbuckled his sword. He then hesitated and showed him the heavenly path (天道 [tian dao]), saying: 'This path can be followed.'

[0475c20] “jí qǐ shàng mǎ, jiāng chē nì qián xíng shù shí lǐ, hū rán jiàn zhǔ wǔ dào dà shén, míng yuē bì shí, zuì dú gāng qiáng, zuǒ zhí gōng, yòu chí jiàn, yāo dài lì jiàn, suǒ jū sān dào zhī qú: yī yuē tiān dào, èr yuē rén dào, sān yuē sān è dào, cǐ suǒ wèi sǐ zhě hún shén, suǒ dāng guò jiàn zhě yě. tài zi dào wèn: ‘hé dào suǒ cóng?’ bì shí huáng jù, tóu gōng,, shì jiàn,, jiě jiàn, qūn xún shì yǐ tiān dào yuē: ‘shì dào kě cóng.’

[0475c20] "ji qi shang ma, jiang che ni qian xing shu shi li, hu ran jian zhu wu dao da shen, ming yue bi shi, zui du gang qiang, zuo zhi gong, you chi jian, yao dai li jian, suo ju san dao zhi qu: yi yue tian dao, er yue ren dao, san yue san e dao, ci suo wei si zhe hun shen, suo dang guo jian zhe ye. tai zi dao wen: 'he dao suo cong?' bi shi huang ju, tou gong,, shi jian,, jie jian, qun xun shi yi tian dao yue: 'shi dao ke cong.'

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

[0475c27] "He traveled for tens of li (里 [li]) and met two hunters. The Prince (太子 [tai zi]) thought to himself: 'I have already abandoned my home and am in these mountains and marshes; it is not fitting for me to wear precious clothes like ordinary people and have a desirous appearance.' So he took off his precious fur coat and exchanged it with the hunters for deerskin clothes. He dismounted ahead and sent Cha Ni (车匿 [che ni]) back. Cha Ni (车匿 [che ni]) knelt and said: 'Now that I am with the Great Deva (大天 [da tian]), I cannot return alone.' The Prince (太子 [tai zi]) said: 'You can go directly back and report to the Great King (大王 [da wang]), and apologize to my wife. I am now seeking the great Tao of non-doing (无为大道 [wu wei da dao]); do not worry about me.' He then took off his jeweled crown and the clothes he was wearing and gave them all to Cha Ni (车匿 [che ni]). Thereupon, the white horse knelt and licked his feet, tears flowing like strings of pearls. Cha Ni (车匿 [che ni]) wept sadly, crying along the road. He looked back at the Prince (太子 [tai zi]), who was already wearing deerskin clothes, transformed, and departing.

[0475c27] “xíng shù shí lǐ, féng liǎng liè kè, tài zi zì niàn: ‘wǒ yǐ qì jiā, zài cǐ shān zé, bù yí rú fán rén bèi fú bǎo yī, yǒu yù tài yě.’ nǎi tuō shēn bǎo qiú, yǔ liè zhě mào lù pí yī. dào qián xià mǎ, qiǎn chē nì hái. chē nì zhǎng guì yuē: ‘jīn suí dà tiān, bù kě dú hái.’ tài zi yuē: ‘rǔ kě jìng guī, shàng bái dà wáng, jí xiè shě qī, jīn qiú wú wèi dà dào, wù yǐ wǒ wèi yōu.’ jí tuō bǎo guān jí zhe shēn yī, xī fù chē nì. yú shì bái mǎ, qū xī shì zú, lèi rú lián zhū. chē nì bēi qì, suí lù ér tí. gù shì tài zi, yǐ bèi lù pí yī, biàn fú qù yǐ.

[0475c27] "xing shu shi li, feng liang lie ke, tai zi zi nian: 'wo yi qi jia, zai ci shan ze, bu yi ru fan ren bei fu bao yi, you yu tai ye.' nai tuo shen bao qiu, yu lie zhe mao lu pi yi. dao qian xia ma, qian che ni hai. che ni zhang gui yue: 'jin sui da tian, bu ke du hai.' tai zi yue: 'ru ke jing gui, shang bai da wang, ji xie she qi, jin qiu wu wei da dao, wu yi wo wei you.' ji tuo bao guan ji zhe shen yi, xi fu che ni. yu shi bai ma, qu xi shi zu, lei ru lian zhu. che ni bei qi, sui lu er ti. gu shi tai zi, yi bei lu pi yi, bian fu qu yi.

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

[0476a07] "Cha Ni (车匿 [che ni]) led the horse back on foot. Inside and outside the palace, everyone was dejected. Guyi (瞿夷 [qu yi]) cried and threw herself down in the hall, saying: 'I longed for the Prince (太子 [tai zi]) like one thirsty for a drink, and now you and the horse return alone and empty-handed?' She went forward and embraced the horse's neck, asking where the Prince (太子 [tai zi]) was. Cha Ni (车匿 [che ni]) replied: 'The Prince (太子 [tai zi]) asked me to report to the Great King (大王 [da wang]) and apologize to his wife, saying that he is now seeking the great Tao of non-doing (无为大道 [wu wei da dao]), and they should not worry about him.' Guyi (瞿夷 [qu yi]) cried: 'How unfortunate am I, to lose my heaven while still alive. Where is he? How can I find him?' She stroked the horse's back and said: 'The Prince (太子 [tai zi]) rode you out, why do you return alone?' All the people in the country sighed. The King wept sadly, tears flowing, and said to Guyi (瞿夷 [qu yi]): 'As my son perceives, old age, sickness, and death are truly great afflictions. This is a divine being; on the day of his birth, the Supreme Emperor (上帝 [shang di]) personally descended, myriad spirits attended him, and auspicious signs shone forth, unlike anything seen in the world. Ayi (阿夷 [a yi]) prophesied: "If he does not delight in ruling the world but abandons his home to practice the Tao (道 [dao]), he will certainly become a spontaneous Buddha (自然佛 [zi ran fu]), and will deliver myriad people." His leaving to study the Tao (道 [dao]) is indeed spontaneous!'

[0476a07] “chē nì bù qiān mǎ hái, gōng dōu zhōng wài, mò bù chóu chàng. qú yí tí kū, zì tóu diàn xià yuē: ‘wǒ wàng tài zi, rú kě yù yǐn, rǔ jīn yǔ mǎ fǎn dú kōng guī?’ qián bào mǎ jǐng, wèn tài zi suǒ zài. chē nì yuē: ‘tài zi shàng bái dà wáng jí xiè shě qī, jīn qiú wú wèi dà dào, wù yǐ wǒ wèi yōu.’ qú yí tí kū yuē: ‘yī hé báo mìng, shēng wáng wǒ suǒ tiān. wèi zài hé xǔ? dāng nà qiú zhī?’ fǔ mǎ bèi yuē: ‘tài zi chéng rǔ chū, rǔ hé dú lái guī?’ jǔ guó rén mín, mò bù xū xī. wáng bēi ō yī, tì qì jiāo liú, wèi qú yí yuē: ‘rú wú zi suǒ jué, lǎo bìng sǐ kǔ, shí wèi dà huàn. cǐ shén rén yě, qí shēng zhī rì, shàng dì qīn xià, wàn shén shì wèi, fú ruì guāng xiāng, fēi shì suǒ jiàn. ā yí xiāng yán: “ruò bù lè tiān xià, ér qì jiā wèi dào zhě, bì wèi zì rán fú, dāng dù tuō wàn xìng.” jīn cí xué dào, nǎi zì rán hū?’

[0476a07] "che ni bu qian ma hai, gong dou zhong wai, mo bu chou chang. qu yi ti ku, zi tou dian xia yue: 'wo wang tai zi, ru ke yu yin, ru jin yu ma fan du kong gui?' qian bao ma jing, wen tai zi suo zai. che ni yue: 'tai zi shang bai da wang ji xie she qi, jin qiu wu wei da dao, wu yi wo wei you.' qu yi ti ku yue: 'yi he bao ming, sheng wang wo suo tian. wei zai he xu? dang na qiu zhi?' fu ma bei yue: 'tai zi cheng ru chu, ru he du lai gui?' ju guo ren min, mo bu xu xi. wang bei o yi, ti qi jiao liu, wei qu yi yue: 'ru wu zi suo jue, lao bing si ku, shi wei da huan. ci shen ren ye, qi sheng zhi ri, shang di qin xia, wan shen shi wei, fu rui guang xiang, fei shi suo jian. a yi xiang yan: "ruo bu le tian xia, er qi jia wei dao zhe, bi wei zi ran fu, dang du tuo wan xing." jin ci xue dao, nai zi ran hu?'

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

[0476a20] "The King, wishing to ease Guyi's (瞿夷 [qu yi]) mind, was also deeply moved. He immediately selected several thousand prominent and virtuous men from the kingdom, choosing five who had many descendants and heavy family responsibilities, and presented them. The King said: 'Do you, with your eldest sons and grandsons, feel happy only by yourself? I have one son who has never left home, yet he suddenly abandoned me, venturing into deep mountains, dangerous valleys, enduring hardship, heat and cold, hunger and thirst. Who can know his fate? I trouble you five, each to send one son to seek him out. If found, they must attend him. If anyone abandons him midway and returns, I will destroy your clan.' Thereupon, Ajñāta Kauṇḍinya (阿若拘隣 [a ruo ju lin]) and four others received the command to pursue the Prince (太子 [tai zi]). They reached the deep mountains and attended him for several years. The Prince (太子 [tai zi]) did not speak to them, continuing to walk as before, ascending hills and traversing deep valleys. The five suffered greatly and said: 'This is a madman! What Tao (道 [dao]) does he have? He walks without choosing a path, how can we follow him? If we abandon him and return, the King will destroy our families. It's better to stop here.' The place where the five stopped had good spring water and an abundance of sweet fruits.

[0476a20] “wáng yù jiě qú yí yì, yì zì gǎn jī, jí xuǎn guó zhōng háo xián, dé shù qiān rén, zé yǒu lèi zhòng duō zi sūn zhě, qǔ wǔ rén xiàn zhī. wáng yuē: ‘rǔ děng yú jiā zhǎng zi bào sūn, dú yuē huān yé? wú yǒu yī zi wèi céng chū mén, yī dàn shě wǒ, yuǎn shè shēn shān, xī gǔ xiǎn zǔ, jí xiōng zhī nán, hán shǔ jī kě, shuí dé zhī zhě? fán qīng wǔ rén, gè qiǎn yī zi, zhuī qiú suǒ zhī, dé bì suí shì. rú yǒu zhōng dào wěi ér hái zhě, wú miè rǔ zú shǔ.’ yú shì ā ruò jū lín děng wǔ rén, shòu mìng zhuī tài zi. jí yú shēn shān, suí shì shù nián. tài zi bù yǔ yǔ, zì xíng rú gù, zhì shè shān gǎng, màn yú shēn gǔ. wǔ rén kǔ zhī, yán: ‘cǐ kuáng rén ěr, hé dào zhī yǒu? xíng bù zé lù, xī kě suí yě? shè wěi hái zhě, wáng miè wú jiā, bù rú zhǐ cǐ.’ wǔ rén suǒ zhǐ, yǒu hǎo quán shuǐ, gān guǒ bù fá.

[0476a20] "wang yu jie qu yi yi, yi zi gan ji, ji xuan guo zhong hao xian, de shu qian ren, ze you lei zhong duo zi sun zhe, qu wu ren xian zhi. wang yue: 'ru deng yu jia zhang zi bao sun, du yue huan ye? wu you yi zi wei ceng chu men, yi dan she wo, yuan she shen shan, xi gu xian zu, ji xiong zhi nan, han shu ji ke, shui de zhi zhe? fan qing wu ren, ge qian yi zi, zhui qiu suo zhi, de bi sui shi. ru you zhong dao wei er hai zhe, wu mie ru zu shu.' yu shi a ruo ju lin deng wu ren, shou ming zhui tai zi. ji yu shen shan, sui shi shu nian. tai zi bu yu yu, zi xing ru gu, zhi she shan gang, man yu shen gu. wu ren ku zhi, yan: 'ci kuang ren er, he dao zhi you? xing bu ze lu, xi ke sui ye? she wei hai zhe, wang mie wu jia, bu ru zhi ci.' wu ren suo zhi, you hao quan shui, gan guo bu fa.

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

[0476b03] "The Prince (太子 [tai zi]) went forth, crossing famous mountains and passing through the Magadha (摩竭 [mo jie]) realm. King Bimbisara (瓶沙王 [ping sha wang]) was out hunting and saw the Prince (太子 [tai zi]) walking in the mountains and marshes from afar. He immediately, along with his elders (耆长 [qi zhang]) and ministers (大臣 [da chen]), pursued and met him. The King said: 'The Prince's (太子 [tai zi]) birth was full of wonders, his marks (形相 [xing xiang]) clearly manifested, he is destined to rule the four continents (四天下 [si tian xia]) as a Chakravartin (转轮圣王 [zhuan lun sheng wang]), and the four seas (四海 [si hai]) eagerly await the arrival of divine treasures. Why abandon the heavenly throne and wander in the mountains and wilds? There must be a different vision. I wish to hear your aspirations.' The Prince (太子 [tai zi]) replied: 'From what I have seen, all beings in heaven and earth, once born, must die, and there are three great sufferings (剧苦有三 [ju ku you san]): old age, sickness, and death, which cannot be escaped. The body is a vessel of suffering, with immeasurable worries and fears. If one is in honor and prestige, there is arrogance and indulgence, a desire for pleasure, and the world is afflicted. This is what I detest, and so I wish to enter the mountains to cultivate my aspirations.' The elders (耆长 [qi zhang]) said: 'Indeed, old age, sickness, and death are common in the world. Why should you alone worry prematurely, abandoning a beautiful title, and living in seclusion to weary your body? Is it not difficult?'

[0476b03] “tài zi zì qù, yú yuè míng shān, jīng mó jié jiè. píng shā wáng chū tián liè, yáo jiàn tài zi, xíng shān zé zhōng. jí yǔ zhū qí zhǎng dà chén, jù zhuī jiàn zhī. wáng yuē: ‘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 fàng shān sǒu? bì yǒu yì jiàn. yuàn wén qí zhì.’ tài zi dá yuē: ‘yǐ wú suǒ jiàn, tiān de rén wù, chū shēng yǒu sǐ, jù kǔ yǒu sān, lǎo bìng sǐ tòng, bù kě dé lí. jì 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 yǐ xiū qí zhì.’ 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 hū?’

[0476b03] "tai zi zi qu, yu yue ming shan, jing mo jie jie. ping sha wang chu tian lie, yao jian tai zi, xing shan ze zhong. ji yu zhu qi zhang da chen, ju zhui jian zhi. wang yue: '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 fang shan sou? bi you yi jian. yuan wen qi zhi.' tai zi da yue: 'yi wu suo jian, tian de ren wu, chu sheng you si, ju ku you san, lao bing si tong, bu ke de li. ji 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 yi xiu qi zhi.' 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 hu?'

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

[0476b14] "The Prince (太子 [tai zi]) replied: 'As you gentlemen say, one should not worry prematurely. If I were king, and old age came, sickness arrived, and when it was time to die, would there be anyone to take my place and endure this calamity? If there is no one to substitute, how can one not worry! Although there are compassionate fathers and filial sons in the world, whose love penetrates to the bone marrow, when sickness and death arrive, they cannot substitute for each other; if this false body, when suffering comes, even if one holds a high position with six relatives by their side, it is like setting a candle for a blind person—what good is it to one who cannot see? I observe all actions, and everything is impermanent, all transformations are not real, there is little joy and much suffering, the body is not one's own, the world is empty and difficult to dwell in for long. Things that are born die, things that are accomplished fail, peace is accompanied by danger, gain by loss. All things are in chaos, and all will return to emptiness. The spirit is formless, restless, and unclear, leading to the calamities of birth and death, not just one instance. It is only due to greed that one is obscured by the net of ignorance, sinking into the river of birth and death, unable to awaken. Therefore, I wish to single-mindedly contemplate the four pure empties (四空净 [si kong jing]), transcend form, extinguish anger, cut off craving, contemplate emptiness, without attachment or aversion. This is to return to the source and revert to the root, starting from its origin. If my wish is granted, then there can be great peace.'

[0476b14] “tài zi dá yuē: ‘rú zhū jūn yán, bù dāng yù yōu. shǐ wú 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 suī yǒu cí fù xiào zi, ài chè gǔ suǐ, zhì bìng 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 mù zhě hū? wú guān 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. dàn wèi tān yù, bì zài chī wǎng, méi shēng sǐ hé, mò zhī néng jué. gù wú yù 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.’

[0476b14] "tai zi da yue: 'ru zhu jun yan, bu dang yu you. shi wu 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 sui you ci fu xiao zi, ai che gu sui, zhi bing 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 mu zhe hu? wu guan 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. dan wei tan yu, bi zai chi wang, mei sheng si he, mo zhi neng jue. gu wu yu 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.'

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

[0476b28] "King Bimbisara (瓶沙王 [ping sha wang]) rejoiced and said: 'Excellent! The Bodhisattva's aspiration is wondrous, rare in the world. You will certainly attain Buddhahood (佛道 [fu dao]); I wish you would first deliver me.' The Prince (太子 [tai zi]) silently departed. When he was about to cross the Nairañjanā River (尼连禅河 [ni lian chan he]), a heavenly spirit stopped its flow, causing it to temporarily dry up. The Prince (太子 [tai zi]) crossed the river and walked several tens of li (里 [li]), where he saw three Brahmins (梵志 [fan zhi]), each with disciples, living in seclusion by the river. He passed by and asked about their Tao (道 [dao]). They claimed: 'We serve Brahma (梵天 [fan tian]) and worship the sun and moon. We daily perform fire sacrifices, and only water is pure.' The Bodhisattva replied: 'This is the path of birth and death! Water is not always full, fire is not always hot, the sun moves when it rises, and the moon wanes when it is full. The Tao (道 [dao]) is in purity and emptiness; how can water purify the human mind?' He sadly left them, and as he walked, he cultivated compassion, thinking of all beings who are old, foolish, and cannot escape sickness and the pain of death and loss. He wished to liberate them and unify his mind, thereby cultivating a compassionate heart. He grieved for all beings, who suffer from hunger, thirst, cold, heat, gain, loss, sin, guilt, and hardship. He wished to bring them peace and unify his mind, thereby cultivating a joyful heart. He thought of all worldly beings, who suffer from worries, fears, and encounters with misfortune. He wished to bring them tranquility and unify his mind, thereby cultivating a protective heart. He wished to deliver beings in the five paths and eight difficulties, who are foolish, ignorant, and cannot see the right path. He thought of perfecting and saving them, enabling them to attain non-doing (无为 [wu wei]), thereby unifying his mind, feeling no joy at good fortune and no sorrow at evil encounters, abandoning the eight worldly conditions—gain and loss, defamation and praise, honor and disgrace, suffering and pleasure—without being swayed by them.

[0476b28] “píng shā wáng xī yuē: ‘shàn zāi! pú sà zhì miào, shì jiān nán yǒu, bì dé fú dào, yuàn xiān dù wǒ.’ dà zi mò rán ér shì. dāng dù ní lián chán hé, tiān shén wèi zhǐ liú lìng zhōng zàn gān. dà zi dù hé, xíng shù shí lǐ, jiàn sān fàn zhì, gè yǔ dì zi, suǒ jū xī biān. guò wèn qí dào, zì chēng yán: ‘wú shì fàn tiān, fèng yú rì yuè, rì xiū huǒ cí, wéi shuǐ shì jìng.’ pú sà dá yuē: ‘shì gù shēng sǐ dào ěr! shuǐ bù cháng mǎn, huǒ bù jiǔ rè, rì chū zé yí, yuè mǎn zé kuī, dào zài qīng xū, shuǐ yān néng lìng rén xīn jìng?’ shāng zhī ér qù, 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 tián tán yǐ yī qí yì, ér qǐ hù xīn. yù dù wǔ dào bā nán zhī 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.

[0476b28] "ping sha wang xi yue: 'shan zai! pu sa zhi miao, shi jian nan you, bi de fu dao, yuan xian du wo.' da zi mo ran er shi. dang du ni lian chan he, tian shen wei zhi liu ling zhong zan gan. da zi du he, xing shu shi li, jian san fan zhi, ge yu di zi, suo ju xi bian. guo wen qi dao, zi cheng yan: 'wu shi fan tian, feng yu ri yue, ri xiu huo ci, wei shui shi jing.' pu sa da yue: 'shi gu sheng si dao er! shui bu chang man, huo bu jiu re, ri chu ze yi, yue man ze kui, dao zai qing xu, shui yan neng ling ren xin jing?' shang zhi er qu, 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 tian tan yi yi qi yi, er qi hu xin. yu du wu dao ba nan zhi 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.

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

[0476c16] "After traversing deep mountains, he arrived at a secluded and tranquil place, where he saw a Bodhi tree (贝多树 [bei duo shu]), with pure surroundings. He thought to himself: 'I have already abandoned my home and am in these mountains and marshes; it is not fitting for me to groom my hair like ordinary people. If I have thoughts of combing my hair, bathing, or washing, I will lose pure precepts (净戒 [jing jie]), right concentration (正定 [zheng ding]), wisdom (慧 [hui]), liberation (解 [jie]), and the knowledge and insight of liberation (度知见意 [du zhi jian yi]), which would not be the purity of the Tao (道 [dao]) and would defile pure conduct (清净行 [qing jing xing]). I should become a śramaṇa (沙门 [sha men]) according to the Bodhisattva's Dharma (菩萨法 [pu sa fa]).' A deva (天神 [tian shen]) offered a razor, and his beard and hair fell off by themselves, received by the devas (天 [tian]) who departed. The Bodhisattva then picked up dry grass and spread it on the ground. He sat upright, clasped his hands, closed his eyes, and made a single vow: 'Even if my flesh and bones rot here, if I do not attain Buddhahood (佛 [fu]), I will never rise.' A deva (天神 [tian shen]) offered food, but he refused to accept it. The devas (天 [tian]) then caused sesame seeds and rice to grow around him, and he ate one sesame seed and one grain of rice daily to sustain his vital energy. He sat in meditation for six years, his body thin and emaciated, skin clinging to bone, profoundly pure and tranquil, in silent one-pointed concentration (一心 [yi xin]). Internally, he meditated on ānāpānasati (安般 [an ban]): one, counting; two, following; three, stopping; four, observing; five, returning; six, purifying. His mind wandered through the three or four (三四 [san si]), emerging from the twelve gates (十二门 [shi er men]), without any scattered thoughts. His divine powers (神通 [shen tong]) were subtle and wondrous, he abandoned the evil dharmas (法 [fa]) of desire, no longer having the five hindrances (五盖 [wu gai]), and not accepting the five desires (五欲 [wu yu]). All evils extinguished themselves, his thoughts and calculations were clear, his thinking was non-doing (无为 [wu wei]), like a strong person victorious over enemies. His mind became pure, accomplishing the first dhyāna (一禅行 [yi chan xing]). His mind opened and became liberated, discarding emotional desires, with no evil to reform, no longer observing or calculating, his thoughts and ideas already extinguished. It was like a spring at the top of a mountain, water flowing out from within, overflowing outwards, and the rain and floods from valleys having no way to enter. Tranquil and maintaining one-pointedness (守一 [shou yi]), joyfully unmoving, he accomplished the second dhyāna (二禅行 [er chan xing]). He then abandoned the thought of joy, seeing only non-lust (无婬 [wu yin]); external good and bad did not enter, and internal thoughts did not arise. His mind was upright and his body at peace, like a lotus flower whose roots are in the water, the flower closed and unopened, its roots, stems, branches, and leaves soaked in the water, seeing truth through purity, accomplishing the third dhyāna (三禅行 [san chan xing]). He abandoned thoughts of suffering and pleasure, without thoughts of worry or joy, his mind not leaning towards good, nor attached to evil, resting precisely in the middle; like a person bathed and cleansed, covered with fresh, beautiful white silk, clean both inside and out, spotless, his breathing spontaneously ceased, silent and unchanging, accomplishing the fourth dhyāna (四禅行 [si chan xing]). It was like a potter kneading clay until it is soft and pliable, without sand or grit, capable of making any vessel, diligently developing, capable of anything, thereby attaining concentration (定意 [ding yi]); he did not abandon great compassion (大悲 [da bei]), wisdom (智慧 [zhi hui]), and skillful means (方便 [fang bian]), thoroughly understanding the profound essentials, mastering the practices of the thirty-seven factors leading to enlightenment (三十七道品之行 [san shi qi dao pin zhi xing])—namely, the four foundations of mindfulness (四意止 [si yi zhi]), the four right efforts (四意断 [si yi duan]), the four bases of spiritual power (四神足念 [si shen zu nian]), the five faculties (五根 [wu gen]), the five powers (五力 [wu li]), the seven factors of enlightenment (七觉 [qi jue]), and the eightfold noble path (八道 [ba dao])—revolving endlessly, without any flaws or impurities, his mind directed towards the three doors of liberation (三向 [san xiang]): one, only towards emptiness (空 [kong]), thinking of cessation without scattering, without grasping or discarding; two, towards signlessness (无想 [wu xiang]), with a mind firm and unarising, not thinking of good or bad; three, towards wishlessness (不愿 [bu yuan]), not delighting in the three realms (三界 [san jie]), and no longer generating suffering. He then attained the three liberations (三活 [san huo]): one, freedom from greed (贪欲 [tan yu]); two, freedom from anger (瞋恚 [chen hui]); three, freedom from ignorance (愚癡 [yu chi]), with no more obstacles.

[0476c16] “jì lì shēn shān, dào yōu xián chù, jiàn bèi duō shù, sì wàng qīng jìng. zì niàn: ‘wǒ yǐ qì jiā, zài cǐ shān zé, bù yí fù shì fà rú fán rén yì. yǐ yǒu zhì shū tāng mù zhī niàn, zé shī jìng jiè,, zhèng dìng,, huì,, jiě,, dù zhī jiàn yì, fēi dào zhī chún,, wū qīng jìng xíng. dāng zuò shā mén rú pú sà fǎ.’ tiān shén fèng tì dāo, xū fà zì duò, tiān shòu ér qù. pú sà jí shí gǎo cǎo, yǐ yòng bù de, zhèng jī zuò, chā shǒu bì mù, yī xīn shì yán: ‘shǐ wú yú cǐ jī gǔ kū fǔ, bù dé fú, zhōng bù qǐ.’ tiān shén jìn shí, yī bù kěn shòu. tiān lìng zuǒ yòu, zì shēng má mǐ, rì shí yī má yī mǐ, yǐ xù jīng qì. duān zuò liù nián, xíng tǐ léi shòu, pí gǔ xiāng lián, xuán qīng 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 wēi miào, qì yù è fǎ, wú fù wǔ gài, bù shòu wǔ yù. zhòng è zì miè, niàn jì fēn míng, sī xiǎng wú wèi, pì rú jiàn rén dé shèng yuàn jiā, yì yǐ qīng jìng, chéng yī chán xíng. xīn zì kāi jiě, què qíng yù yì, wú è kě gǎi, bù fù jì shì, niàn sī yǐ miè. pì rú shān dǐng zhī quán, shuǐ zì zhōng chū, yíng liú yú wài, xī gǔ yǔ lǎo, wú yuán dé rù. tián tán shǒu yī, xīn rán bù yí, chéng èr chán xíng. yòu qì xǐ yì, wéi jiàn wú yín, wài zhū hǎo è, yī bù dé rù, nèi yì bù qǐ, xīn zhèng shēn ān, pì rú lián huá gēn zài shuǐ zhōng, huá hé wèi kāi, gēn jīng zhī yè, rùn zì shuǐ zhōng, yǐ jìng jiàn zhēn, chéng sān chán xíng. qì kǔ lè yì, wú yōu xǐ xiǎng, xīn bù yī shàn, yì bù fù è, zhèng zài qí zhōng； rú rén mù yù jié jìng, fù yǐ xiān hǎo bái [dié*máo], zhōng wài jù jìng, biǎo lǐ wú gòu, chuǎn xī zì miè, jì rán wú biàn, chéng sì chán xíng. pì rú táo jiā hé zhí diào róu, zhōng wú shā lì, zài zuò hé qì, jīng jìn kāi fā, wú suǒ bù néng, yǐ dé dìng yì； bù shě dà bēi, zhì huì fāng biàn, jiū chàng yào miào, tōng sān shí qī dào pǐn zhī xíng——suǒ wèi sì yì zhǐ,, sì yì duàn,, sì shén zú niàn,, wǔ gēn,, wǔ lì,, qī jué,, bā dào——zhōu ér fù shǐ, wú fù xiá huì, yì zài sān xiàng: yī wéi xiàng kōng, niàn miè bù sàn, wú cāo wú shě； èr xiàng wú xiǎng, xīn dìng bù qǐ, hǎo è bù sī. sān xiàng bù yuàn, bù lè sān jiè, bù fù shēng kǔ. biàn dé sān huó: yī lí tān yù, èr lí chēn huì, sān lí yú chī, wú fù guà ài.

[0476c16] "ji li shen shan, dao you xian chu, jian bei duo shu, si wang qing jing. zi nian: 'wo yi qi jia, zai ci shan ze, bu yi fu shi fa ru fan ren yi. yi you zhi shu tang mu zhi nian, ze shi jing jie,, zheng ding,, hui,, jie,, du zhi jian yi, fei dao zhi chun,, wu qing jing xing. dang zuo sha men ru pu sa fa.' tian shen feng ti dao, xu fa zi duo, tian shou er qu. pu sa ji shi gao cao, yi yong bu de, zheng ji zuo, cha shou bi mu, yi xin shi yan: 'shi wu yu ci ji gu ku fu, bu de fu, zhong bu qi.' tian shen jin shi, yi bu ken shou. tian ling zuo you, zi sheng ma mi, ri shi yi ma yi mi, yi xu jing qi. duan zuo liu nian, xing ti lei shou, pi gu xiang lian, xuan qing 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 wei miao, qi yu e fa, wu fu wu gai, bu shou wu yu. zhong e zi mie, nian ji fen ming, si xiang wu wei, pi ru jian ren de sheng yuan jia, yi yi qing jing, cheng yi chan xing. xin zi kai jie, que qing yu yi, wu e ke gai, bu fu ji shi, nian si yi mie. pi ru shan ding zhi quan, shui zi zhong chu, ying liu yu wai, xi gu yu lao, wu yuan de ru. tian tan shou yi, xin ran bu yi, cheng er chan xing. you qi xi yi, wei jian wu yin, wai zhu hao e, yi bu de ru, nei yi bu qi, xin zheng shen an, pi ru lian hua gen zai shui zhong, hua he wei kai, gen jing zhi ye, run zi shui zhong, yi jing jian zhen, cheng san chan xing. qi ku le yi, wu you xi xiang, xin bu yi shan, yi bu fu e, zheng zai qi zhong; ru ren mu yu jie jing, fu yi xian hao bai [die*mao], zhong wai ju jing, biao li wu gou, chuan xi zi mie, ji ran wu bian, cheng si chan xing. pi ru tao jia he zhi diao rou, zhong wu sha li, zai zuo he qi, jing jin kai fa, wu suo bu neng, yi de ding yi; bu she da bei, zhi hui fang bian, jiu chang yao miao, tong san shi qi dao pin zhi xing--suo wei si yi zhi,, si yi duan,, si shen zu nian,, wu gen,, wu li,, qi jue,, ba dao--zhou er fu shi, wu fu xia hui, yi zai san xiang: yi wei xiang kong, nian mie bu san, wu cao wu she; er xiang wu xiang, xin ding bu qi, hao e bu si. san xiang bu yuan, bu le san jie, bu fu sheng ku. bian de san huo: yi li tan yu, er li chen hui, san li yu chi, wu fu gua ai.

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

[0477a21] "Thereupon, the Deva-King (魔王 [mo wang]) of the Sixth Heaven of the Responsive Voice (第六化应声天 [di liu hua ying sheng tian]), seeing the Bodhisattva pure and desireless, diligently meditating without slackening, felt vexed and toxic in his heart. His food lost its taste, and he did not enjoy music. He thought: 'If this Tao (道 [dao]) is accomplished, he will surely surpass me. I must destroy his aspiration to the Tao (道 [dao]) before he becomes a Buddha (佛 [fu]).' His son, Sada (萨陀 [sa tuo]), came forward and advised his father: 'The Bodhisattva's conduct is pure, incomparable in the three realms (三界 [san jie]). He has attained spontaneous divine powers (神通 [shen tong]). Hundreds of millions of Brahmas (众梵 [zhong fan]) and devas (诸天 [zhu tian]) all go to worship and attend him. This is not something the Deva-King (天王 [tian wang]) should obstruct; do not create evil and diminish your own merit.' The Deva-King (魔王 [mo wang]) did not listen. He summoned three jade maidens (玉女 [yu nu]): one named Yufi (欲妃 [yu fei]), the second Yuebi (悦彼 [yue bi]), and the third Kuaiguan (快观 [kuai guan]), and commanded them to corrupt the Bodhisattva's mind. The three maidens were dressed in silk garments, adorned with heavenly famous fragrances, garlands, pearls, and jewels, extremely enchanting and alluring, trying to disturb his mind. The Bodhisattva's mind was pure, like a lapis lazuli (琉璃 [liu li]) jewel, incapable of being defiled. The three maidens again said: 'Your benevolence and virtue are supremely great, revered by all devas (诸天 [zhu tian]). You should receive offerings, thus heaven has sent us. We are clean and pure, in the prime of our youth, and no heavenly maiden surpasses us in beauty. We wish to serve you day and night.'

[0477a21] “yú shì dì liù huà yīng shēng tiān, tiān shàng mó wáng, jiàn pú sà 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, dāng huài qí dào yì.’ mó zi sà tuó, 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 wáng suǒ dāng jǔ huài, wú wèi xìng è zì kuī fú yě.’ mó wáng bù tīng, zhào sān yù nǚ: yī míng yù fēi, èr míng yuè bǐ, sān míng kuài guān, shǐ xíng huài pú sà yì. sān nǚ jiē bèi luó hú zhī yī, fú tiān míng xiāng yīng luò zhū bǎo, jí wèi yāo yě qiǎo mèi zhī cí, yù luàn qí yì. pú sà xīn jìng, rú liú lí zhū, bù kě dé wū. sān nǚ fù bái yuē: ‘rén dé zhì zhòng, zhū tiān suǒ jìng, yīng yǒu gōng yǎng gù tiān xiàn wǒ. wǒ děng hǎo jié, nián zài shèng shí, tiān nǚ duān zhèng, mò yǒu shū wǒ zhě, yuàn dé chén qǐ yè mèi gōng shì zuǒ yòu.’

[0477a21] "yu shi di liu hua ying sheng tian, tian shang mo wang, jian pu sa 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, dang huai qi dao yi.' mo zi sa tuo, 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 wang suo dang ju huai, wu wei xing e zi kui fu ye.' mo wang bu ting, zhao san yu nu: yi ming yu fei, er ming yue bi, san ming kuai guan, shi xing huai pu sa yi. san nu jie bei luo hu zhi yi, fu tian ming xiang ying luo zhu bao, ji wei yao ye qiao mei zhi ci, yu luan qi yi. pu sa xin jing, ru liu li zhu, bu ke de wu. san nu fu bai yue: 'ren de zhi zhong, zhu tian suo jing, ying you gong yang gu tian xian wo. wo deng hao jie, nian zai sheng shi, tian nu duan zheng, mo you shu wo zhe, yuan de chen qi ye mei gong shi zuo you.'

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

[0477b06] "The Bodhisattva replied: 'You have accumulated merit in past lives, thus you have attained heavenly bodies, yet you do not reflect on impermanence but act enchantingly. Although your bodies are beautiful, your minds are not upright. It is like a painted vase filled with foul poison, destined to destroy yourselves. What is so remarkable? Merit is difficult to retain for long, and lewd evil is unwholesome, destroying its own root. Upon death, you will fall into the three evil paths (三恶道中 [san e dao zhong]), taking the form of birds and beasts, from which it will be difficult to escape. You disrupt the upright minds of people, you are not of pure lineage. You come here as leather bags filled with excrement, why? Go! I have no use for you.' The three jade maidens (玉女 [yu nu]) transformed into old women, unable to regain their former appearance. The Deva-King (魔王 [mo wang]) became even more furious and summoned his ghosts and spirits (诸鬼神 [zhu gui shen]), gathering one hundred eighty million of them, all transforming into the shapes of lions, bears, tigers, rhinos, elephants, dragons, oxen, horses, dogs, pigs, monkeys, and apes, too numerous to mention. Some had insect heads and human bodies, serpent bodies, or tortoise heads with six eyes, or one neck with many heads, with teeth, fangs, claws, and talons, carrying mountains, spitting fire, surrounded by thunder and lightning, wielding spears and halberds. The Bodhisattva, with a compassionate mind, was neither startled nor afraid, not a single hair moved, and his countenance became even more radiant. The ghost army retreated and could not come near. The Deva-King (魔王 [mo wang]) himself came forward and challenged the Buddha (佛 [fu]), saying:

" 'Why does the bhikṣu (比丘 [bi qiu]) seek to sit under a tree,
Delighting in the forest and marshes among poisonous beasts?
Clouds arise, fearful and dim,
Surrounded by heavenly māras (天魔 [tian mo]), yet not alarmed?'

" 'In ancient times, there was a true Tao (真道 [zhen dao]) practiced by Buddhas (佛 [fu]),
Tranquility is supreme, dispelling ignorance;
Its city is most excellent, filled with the Dharma (法 [fa]);
I seek this seat to conquer the Deva-King (魔王 [mo wang]).'

" 'You are destined to be a king, turning the golden wheel (金轮 [jin lun]),
The seven treasures (七宝 [qi bao]) will naturally appear, ruling the four directions (四方 [si fang]);
The five desires (五欲 [wu yu]) you experience are unparalleled,
This place is without Tao (道 [dao]), rise and enter the palace.'

" 'I see rampant desires as swallowing molten copper,
I cast off the kingdom like spittle, having no greed;
Even a king has the sorrow of old age and death,
Leaving this place brings no benefit, do not speak falsely.

" 'How can you sit peacefully in the forest and speak grandly,
Abandoning the kingdom's wealth and position, guarding this emptiness?
Have you not seen me raising four divisions of troops (四部兵 [si bu bing]),
Elephants, horses, and foot soldiers, one hundred eighty million strong?
You have already seen the faces of monkeys and lions,
Tigers, rhinos, poisonous snakes, and pig-like ghosts;
All carrying swords, halberds, and spears,
Leaping and roaring, filling the air.'

" 'Even if there were hundreds of millions of divine and martial forces,
And māras (魔 [mo]) like you gathered here;
Arrows, blades, and fire attacks like wind and rain,
I will not rise until I attain Buddhahood (佛 [fu]).
Māra (魔 [mo]) has his original vow to make me retreat,
I also have my own vow not to return in vain;
Now, how does your land of merit compare to the Buddha's (佛 [fu])?
From this, one can know who will win!'

" 'I have consistently performed dāna (布施 [bu shi]) throughout my life,
Thus, I preside over the Six Heavens (六天 [liu tian]) as the Deva-King (魔王 [mo wang]);
Does the bhikṣu (比丘 [bi qiu]) know my past meritorious deeds?
Who can bear witness to his own countless claims?'

" 'My past vows began with Dipankara (定光 [ding guang]),
When I received the prophecy to become the Buddha Shakyamuni (释迦文 [shi jia wen]);
Fear and illusion extinguished, thus I sit here,
My mind is firm, and I will surely defeat your army.
I have served many Buddhas (诸佛 [zhu fu]),
Always giving wealth, clothing, and food to people;
Benevolence and precepts have accumulated virtue deeper than the earth,
Therefore, I am free from delusion and calamity.'

[0477b06] “pú sà dá yuē: ‘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. sǐ jí dāng duò sān è dào zhōng, shòu niǎo shòu xíng, yù tuō zhì nán. rǔ bèi luàn rén zhèng yì, fēi qīng jìng zhǒng, gé náng shèng shǐ ér lái, hé wèi? qù! wú bù yòng rǔ.’ qí sān yù nǚ, huà chéng lǎo mǔ, bù néng zì fù. mó wáng yì fèn, gèng zhào zhū guǐ shén, hé dé yī yì bā qiān wàn zhòng, jiē shǐ biàn wèi shī zi xióng pí,, hǔ sì xiàng lóng niú mǎ,, quǎn shǐ hóu yuán zhī xíng, bù kě chēng yán. chóng tóu rén tǐ, yuán shé zhī shēn, yuán guī zhī shǒu ér liù mù, huò yī jǐng ér duō tóu, chǐ yá zhǎo jù, dān shān tǔ huǒ, léi diàn sì rào, wò chí gē máo. pú sà cí xīn, bù jīng bù bù, yī máo bù dòng, guāng yán yì hǎo. guǐ bīng tuì sàn, bù néng dé jìn. mó wáng zì qián, yǔ fú xiāng nán jié, qí cí 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 míng；
　　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 guān 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 ér dà yǔ,　　wěi guó cái wèi shǒu kōng xián；
　　bù jiàn wǒ xìng sì bù bīng,　　xiàng mǎ bù bīng yì bā qiān.
　　yǐ jiàn hóu yuán shī zi miàn,　　hǔ sì dú shé shǐ guǐ xíng；
　　jiē chí dāo jiàn wò gē máo,　　chāo chuō 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 xū 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?’

“ ‘wú xī xíng yuàn cóng dìng guāng,　　shòu bié 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 děng rǔ 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 rǎng 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.

fú shuō tài zi ruì yīng běn qǐ jīng juǎn shàng

[0477b06] "pu sa da yue: '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. si ji dang duo san e dao zhong, shou niao shou xing, yu tuo zhi nan. ru bei luan ren zheng yi, fei qing jing zhong, ge nang sheng shi er lai, he wei? qu! wu bu yong ru.' qi san yu nu, hua cheng lao mu, bu neng zi fu. mo wang yi fen, geng zhao zhu gui shen, he de yi yi ba qian wan zhong, jie shi bian wei shi zi xiong pi,, hu si xiang long niu ma,, quan shi hou yuan zhi xing, bu ke cheng yan. chong tou ren ti, yuan she zhi shen, yuan gui zhi shou er liu mu, huo yi jing er duo tou, chi ya zhao ju, dan shan tu huo, lei dian si rao, wo chi ge mao. pu sa ci xin, bu jing bu bu, yi mao bu dong, guang yan yi hao. gui bing tui san, bu neng de jin. mo wang zi qian, yu fu xiang nan jie, qi ci 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 ming;
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 guan 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 er da yu, wei guo cai wei shou kong xian;
bu jian wo xing si bu bing, xiang ma bu bing yi ba qian.
yi jian hou yuan shi zi mian, hu si du she shi gui xing;
jie chi dao jian wo ge mao, chao chuo 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 xu 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?'

" 'wu xi xing yuan cong ding guang, shou bie 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 deng ru 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.

fu shuo tai zi rui ying ben qi jing juan shang