Chapter 10: The Chapter on Testing Skills

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

[0501b11] "At that time, there was a minister (大臣 [da chen]) named Yan Guang (炎光 [yan guang]), a Shakya (釋 [shi]) minister (大臣 [da chen]), who was supreme in calculation (計校算術 [ji xiao suan shu]), having mastered boundless knowledge. The King (王 [wang]) appointed this person, saying: 'You shall observe, which Prince (太子 [tai zi]) is the most superior?' At that time, the Bodhisattva (菩薩 [pu sa]) observed the Shakyas (釋 [shi]) and the princes (王子 [wang zi]) of the kingdom, numbering several hundred. None of them could surpass the Bodhisattva (菩薩 [pu sa]) in throwing games. The Bodhisattva (菩薩 [pu sa]) said: 'You all wait; I will throw.' Then a Prince (王子 [wang zi]) came to compete in the throwing game, but also could not surpass him. Up to five hundred people (五百人 [wu bai ren]) could not achieve it. At that time, the attendees (諸會者 [zhu hui zhe]) raised their voices in praise, saying: 'If a single word is unprecedented, how much more so countless arts, whose spoken words are extraordinary and whose discussions are unfathomable.' Minister Yan Guang (炎光 [yan guang]), though capable of calculation, could not match him in speech or arithmetic. He knew the exact number of trees (樹木 [shu mu]), medicinal plants (藥草 [yao cao]), and drops of water (水渧數 [shui di shu]) in Kapilavastu (迦維越 [jia wei yue]), as well as the game of chupu (摴蒲 [chu pu]), liubo (六博 [liu bo]), astronomy (天文 [tian wen]), geography (地理 [de li]), and the eight directions' (八方 [ba fang]) extraordinary arts (異術 [yi shu]), even how to move heaven (天崩 [tian beng]) and shake earth (地動 [de dong]). All these arts could not compare to the Bodhisattva (菩薩 [pu sa]). He knew the infinite future and saw the boundless past. Who could encompass the six supernatural powers (六通 [liu tong]) and three insights (三達 [san da])?

[0501b11] “ěr shí yǒu dà chén míng yuē yán guāng, shì zhōng dà chén yě, jì xiào suàn shù zuì wèi dì yī, suǒ dù wú jí, wáng lì cǐ rén: ‘rǔ qiě guān zhī, hé suǒ tài zi wèi zuì shèng yé?’ yú shí pú sà guān chá zhū shì jí guó wáng zi, yǒu shù bǎi rén, yī yī zhì xì bù jí pú sà. pú sà bào yuē: ‘rǔ děng qiě dài, wǒ dāng zhì zhī.’ shí yī wáng zi lái gòng zhì xì, yì bù néng jí； zhì wǔ bǎi rén jiē bù néng dǎi. shí zhū huì zhě jǔ shēng tàn yuē: ‘ruò chēng yī cí zhì wèi céng yǒu, kuàng wú shù yì, suǒ yán shū tè yán cí tán lùn bù kě jiū jìng.’ yán guāng dà chén suī néng jì xiào, yán tán suàn shù yì bù néng jí. qí jiā wéi yuè shù mù yào cǎo, zhòng shuǐ dì shù yī yī kě zhī, chū pú liù bó tiān wén de lǐ, bā fāng yì shù tiān bēng de dòng, yī qiè zhū shù bù bǐ pú sà. qián zhī wú qióng què dǔ wú jí, liù tōng sān dá shuí néng zài hū?

[0501b11] "er shi you da chen ming yue yan guang, shi zhong da chen ye, ji xiao suan shu zui wei di yi, suo du wu ji, wang li ci ren: 'ru qie guan zhi, he suo tai zi wei zui sheng ye?' yu shi pu sa guan cha zhu shi ji guo wang zi, you shu bai ren, yi yi zhi xi bu ji pu sa. pu sa bao yue: 'ru deng qie dai, wo dang zhi zhi.' shi yi wang zi lai gong zhi xi, yi bu neng ji; zhi wu bai ren jie bu neng dai. shi zhu hui zhe ju sheng tan yue: 'ruo cheng yi ci zhi wei ceng you, kuang wu shu yi, suo yan shu te yan ci tan lun bu ke jiu jing.' yan guang da chen sui neng ji xiao, yan tan suan shu yi bu neng ji. qi jia wei yue shu mu yao cao, zhong shui di shu yi yi ke zhi, chu pu liu bo tian wen de li, ba fang yi shu tian beng de dong, yi qie zhu shu bu bi pu sa. qian zhi wu qiong que du wu ji, liu tong san da shui neng zai hu?

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

[0501b23] "The devas (諸天 [zhu tian]), humans (人民 [ren min]), and heavenly spirits (虛空天神 [xu kong tian shen]) in the sky (虛空 [xu kong]) raised their voices in praise, saying: 'He knows the beginning and end of all thoughts (心中所念 [xin zhong suo nian]), good and evil (善惡 [shan e]), misfortune and blessing (禍福 [huo fu]), and all worldly and spiritual matters (道俗眾事 [dao su zhong shi]) in the minds of sentient beings (眾生 [zhong sheng]) in the three realms (三界 [san jie]), without any obstruction. There is no art of singing (歌舞 [ge wu]) or dancing (伎樂 [ji le]) in which he is not proficient. With patience (忍辱 [ren ru]), compassion (慈道力 [ci dao li]), benevolence (仁和 [ren he]), and lightness cultivated over hundreds of thousands of kalpas (百千劫 [bai qian jie]), he travels alone through the three times (三世 [san shi]), like the sunlight revolving around the four continents. The Bodhisattva (菩薩 [pu sa]) is like this, his mind (心 [xin]) without doubt.' The devas (諸天 [zhu tian]) in the sky (虛空 [xu kong]) again praised him: 'This great man (大丈夫 [da zhang fu]) is the boundless (無極 [wu ji]) and supreme Saint (至聖 [zhi sheng]). Although you see what he does in household life, listen to my words: in an instant of thought, he travels to countless billions of countries (億國 [yi guo]) in the ten directions (十方 [shi fang]) to make offerings and also worships the guides of the ten directions (十方導師 [shi fang dao shi]). Although he appears to travel, he does not move. Do you think his divine powers (神足 [shen zu]) are like this? Who can perceive this unparalleled one (無等倫 [wu deng lun]) walking alone? Because of this, all respectfully worship the most supreme Bodhisattva (菩薩 [pu sa]).' The Shakyas (釋 [shi]) replied: 'He who can understand this has purified all desires for form (色欲 [se yu]) and fundamentally has none.' Thereupon, the Bodhisattva (菩薩 [pu sa]), with one mind, saw and perceived their origins and ends.

[0501b23] “zhū tiān rén mín xū kōng tiān shén jǔ shēng tàn yuē: ‘sān jiè zhòng shēng xīn zhōng suǒ niàn, zhū kě sī xiǎng shàn è huò fú, dào sú zhòng shì fā yì zhī qǐng, xī zhī běn mò wú yī zhì ài, gē wǔ jì lè wú shì bù bó； yǐ rěn rǔ cí dào lì rén hé, cóng bǎi qiān jié suǒ zuò qīng biàn, dú yóu sān shì yóu rú rì guāng zhōu xuán sì yù, pú sà rú shì xīn wú yí wǎng.’ xū kōng zhī zhōng zhū tiān fù tàn: ‘shì dà zhàng fū wú jí zhì shèng, rǔ děng suī jiàn zài jiā suǒ wèi； qiě tīng wǒ yán, fā yì zhī qǐng, wǎng lái shí fāng wú shù yì guó, jiē lái gōng yǎng, yì fù fèng lǐ shí fāng dǎo shī； suī xiàn wǎng lái yì wú zhōu xuán, rǔ děng yì wèi shén zú hé ěr? shuí néng dǔ zhī shì wú děng lún dú xíng zhī bù? yǐ shì zhī gù, xián jiē fèng jìng pú sà zuì shèng.’ zhū shì bào yán: ‘néng jiě shì zhě, sè yù jiē jìng yī qiè běn wú.’ yú shì pú sà yī yì xī jiàn dǔ qí běn mò.

[0501b23] "zhu tian ren min xu kong tian shen ju sheng tan yue: 'san jie zhong sheng xin zhong suo nian, zhu ke si xiang shan e huo fu, dao su zhong shi fa yi zhi qing, xi zhi ben mo wu yi zhi ai, ge wu ji le wu shi bu bo; yi ren ru ci dao li ren he, cong bai qian jie suo zuo qing bian, du you san shi you ru ri guang zhou xuan si yu, pu sa ru shi xin wu yi wang.' xu kong zhi zhong zhu tian fu tan: 'shi da zhang fu wu ji zhi sheng, ru deng sui jian zai jia suo wei; qie ting wo yan, fa yi zhi qing, wang lai shi fang wu shu yi guo, jie lai gong yang, yi fu feng li shi fang dao shi; sui xian wang lai yi wu zhou xuan, ru deng yi wei shen zu he er? shui neng du zhi shi wu deng lun du xing zhi bu? yi shi zhi gu, xian jie feng jing pu sa zui sheng.' zhu shi bao yan: 'neng jie shi zhe, se yu jie jing yi qie ben wu.' yu shi pu sa yi yi xi jian du qi ben mo.

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

[0501c07] "At that time, all the Shakya (釋 [shi]) clans gathered to test their wrestling (手搏 [shou bo]) skills. Devadatta (調達 [diao da]) was always arrogant in the world, believing himself superior and unwilling to yield. He constantly contended with the Bodhisattva (菩薩 [pu sa]) in terms of power. All who came saw his extraordinary nature, circumambulated him to the right, bowed their heads, and took refuge in the great Saint (大聖 [da sheng]). Devadatta (調達 [diao da]) and Nanda (難陀 [nan tuo]) still wanted to wrestle (手搏 [shou bo]). At that time, the Bodhisattva (菩薩 [pu sa]), calm and gentle, out of compassion, lifted Devadatta's (調達 [diao da]) body into the air (空中 [kong zhong]) and swung him around three times. With his great compassion (大慈 [da ci]), the Bodhisattva (菩薩 [pu sa]) did not harm him, gently placing him on the ground so his body (身 [shen]) felt no pain. 'You are arrogant and unwilling to abandon your self-importance. All of you, come and wrestle (手搏 [shou bo]) with me at once, and all who have artistic skills, come and gather.' The Bodhisattva's (菩薩 [pu sa]) power was such that a mere touch of his hand caused them to naturally fall to the ground. At that time, hundreds of millions (無數億千 [wu shu yi qian]) of devas (天人 [tian ren]) and humans (天人 [tian ren]), and the heavenly spirits (虛空神 [xu kong shen]), loudly proclaimed with mighty voices: 'Excellent! The Bodhisattva (菩薩 [pu sa]) is transcendent and incomparable!' Heavenly flowers (天華 [tian hua]) rained down, and with one voice, they praised him again: 'Even if all sentient beings (一切眾生 [yi qie zhong sheng]) in the ten directions (十方 [shi fang]) were strongmen, he could subdue them all at once, let alone these. The Bodhisattva's (菩薩 [pu sa]) patience (忍辱 [ren ru]) is like Mount Sumeru (須彌 [xu mi]), surpassing the Iron Ring Mountains (鐵圍 [tie wei]), unmovable. If he were to hold all the mountains (諸山 [zhu shan]) of the ten directions (十方 [shi fang]) in his hand, he could crush them to dust and ash in an instant, let alone ordinary people. Displaying this power now is not remarkable; this is mundane power, not the supreme (最上第一 [zui shang di yi]) power of the Way. He will subdue all maras (諸魔 [zhu mo]) and their retinue (官屬 [guan shu]), and will certainly attain the supreme (無上 [wu shang]) and perfect Way (正真之道 [zheng zhen zhi dao]), becoming the most righteous Enlightened One (最正覺 [zui zheng jue]). The Bodhisattva (菩薩 [pu sa]) is supreme in manifesting these merits (功德 [gong de]).' The Danda Shakya (執杖釋種 [zhi zhang shi zhong]), seeing the Bodhisattva's (菩薩 [pu sa]) boundless great virtue (大德無量 [da de wu liang]), noted that his elephant-throwing and wrestling (手搏 [shou bo]) skills were almost unrivaled in the world.

[0501c07] “shí zhū shì zú zhǒng xìng xī gòng jí huì, yù shì shǒu bó. diào dá zài shì cháng zì gòng gāo, zì wèi wèi kě bù kěn zhé fú, cháng yǔ pú sà gòng zhèng wēi lì, yī qiè lái zhě dǔ zhī chāo yì, yòu rào jī shǒu guī lǐ dà shèng. diào dá jí nán tuó gù yù shǒu bó, yú shí pú sà ān yǐn xiáng xù, mǐn niàn zhī gù jǔ diào dá shēn, zài yú kōng zhōng sān fǎn tiāo xuán, pú sà dà cí wú suǒ shāng hài, xú zhe de shàng shǐ shēn bù tòng. ‘qīng děng gòng gāo bù shě zì dà, xián jiē lái jí, yī shí yǔ wǒ gòng xíng shǒu bó, zhū yǒu jì yì xī lái jí huì.’ pú sà shì lì shì yǐ shǒu chù zì rán duò de, shí zhū tiān rén wú shù yì qiān jí xū kōng shén, xuān yáng hóng yīn zàn yán: ‘shàn zāi! pú sà chāo jué wú néng jí zhě.’ yǔ zhū tiān huá, yì kǒu tóng yīn ér zhòng zàn yuē: ‘jiǎ shǐ shí fāng yī qiè zhòng shēng jiē wèi lì shì, yī shí fú zhī, hé kuàng sī děng. pú sà rěn rǔ rú xū mí shān, guò yú tiě wéi wú néng dòng zhě, ruò yǐ shǒu chí shí fāng zhū shān, xū yú suì zhī rú chén rú huī, hé kuàng fán fū； jīn xiǎn cǐ lì bù zú wèi qí, shì wèi sú lì, wèi wèi dào lì zuì shàng dì yī. jiàng fú zhū mó jí yǔ guān shǔ, bì dāng dǎi chéng wú shàng zhèng zhēn zhī dào, wèi zuì zhèng jué, xiǎn shì gōng dé pú sà zuì shèng.’ zhí zhàng shì zhǒng, jiàn yú pú sà dà dé wú liàng, zhì xiàng shǒu bó dāng shì shǎo shuāng.

[0501c07] "shi zhu shi zu zhong xing xi gong ji hui, yu shi shou bo. diao da zai shi chang zi gong gao, zi wei wei ke bu ken zhe fu, chang yu pu sa gong zheng wei li, yi qie lai zhe du zhi chao yi, you rao ji shou gui li da sheng. diao da ji nan tuo gu yu shou bo, yu shi pu sa an yin xiang xu, min nian zhi gu ju diao da shen, zai yu kong zhong san fan tiao xuan, pu sa da ci wu suo shang hai, xu zhe de shang shi shen bu tong. 'qing deng gong gao bu she zi da, xian jie lai ji, yi shi yu wo gong xing shou bo, zhu you ji yi xi lai ji hui.' pu sa shi li shi yi shou chu zi ran duo de, shi zhu tian ren wu shu yi qian ji xu kong shen, xuan yang hong yin zan yan: 'shan zai! pu sa chao jue wu neng ji zhe.' yu zhu tian hua, yi kou tong yin er zhong zan yue: 'jia shi shi fang yi qie zhong sheng jie wei li shi, yi shi fu zhi, he kuang si deng. pu sa ren ru ru xu mi shan, guo yu tie wei wu neng dong zhe, ruo yi shou chi shi fang zhu shan, xu yu sui zhi ru chen ru hui, he kuang fan fu; jin xian ci li bu zu wei qi, shi wei su li, wei wei dao li zui shang di yi. jiang fu zhu mo ji yu guan shu, bi dang dai cheng wu shang zheng zhen zhi dao, wei zui zheng jue, xian shi gong de pu sa zui sheng.' zhi zhang shi zhong, jian yu pu sa da de wu liang, zhi xiang shou bo dang shi shao shuang.

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

[0501c27] "At that time, the King (國王 [guo wang]) and the Shakya (釋 [shi]) clans desired to test archery (射 [she]) skills again. At that time, Devadatta (調達 [diao da]) set up a target forty li (四十里 [si shi li]) away. Nanda (難陀 [nan tuo]) set his target sixty li (六十里 [liu shi li]) away. The Bodhisattva (菩薩 [pu sa]) set his target one hundred li (百里 [bai li]) away. Devadatta (調達 [diao da]) shot and hit the drum at forty li (四十里 [si shi li]), but could not pass beyond it. Nanda (難陀 [nan tuo]) shot at sixty li (六十里 [liu shi li]), also failing to pass beyond it. The Danda Shakya (執杖釋種 [zhi zhang shi zhong]) also shot at forty li (四十里 [si shi li]), and none could pass beyond it. At that time, they handed the bow (弓 [gong]) to the Bodhisattva (菩薩 [pu sa]). The Bodhisattva (菩薩 [pu sa]) drew the bow (弓 [gong]), and it immediately broke. The Bodhisattva (菩薩 [pu sa]) then asked: 'Is there any other bow (弓 [gong]) in this city (城 [cheng]) that I can use?' The King (王 [wang]) immediately said: 'Yes.' He asked: 'Where is it?' The King (王 [wang]) said: 'In the past, my ancestor, named Simha (師子 [shi zi]), used a bow (弓 [gong]) that was extraordinary and unparalleled. After his death, no one could use it. It is kept in the Heavenly Temple (天祠 [tian ci]).' At that time, the Bodhisattva (菩薩 [pu sa]) said: 'Please bring it.' It was brought and given to him. The Danda Shakya (執杖釋種 [zhi zhang shi zhong]) and all the Shakyas (釋 [shi]) could not draw it. It was given to the Bodhisattva (菩薩 [pu sa]). The Bodhisattva (菩薩 [pu sa]), seated, drew it with his hand. The sound of the bowstring (抨弓之聲 [peng gong zhi sheng]) was heard throughout the city (城內 [cheng nei]). Hundreds of thousands (百千 [bai qian]) of people (國人 [guo ren]) and devas (天子 [tian zi]) in the sky (虛空 [xu kong]) raised their voices in praise and spoke a gatha (頌 [song]):

" 'Without rising from his seat,
He immediately drew this bow (弓 [gong]);
Thus endowed with all vows (諸願 [zhu yuan]),
He will certainly attain to be a Heavenly Honored One (天尊 [tian zun]).'

[0501c27] “ěr shí guó wáng jí zhū shì zhǒng, gèng yù shì shè. shí diào dá shù sì shí lǐ zhǔn, nán tuó zhǔn liù shí lǐ, pú sà bǎi lǐ. shí diào dá shè zhōng sì shí lǐ gǔ, bù néng dé guò； nán tuó liù shí lǐ, yì bù dé yuè； zhí zhàng shì zhǒng yì sì shí lǐ, jiē bù néng guò； yú shí chí gōng shòu yú pú sà, pú sà zhāng gōng, gōng jí zhé pò. pú sà yòu wèn: ‘yú shì chéng zhōng níng yǒu yì gōng rèn wú yòng bù?’ wáng jí yán: ‘yǒu.’ wèn: ‘zài hé suǒ?’ wáng yuē: ‘xī wú zǔ fù míng yuē shī zi, suǒ zhí yòng gōng qí yì wú shuāng, shēn méi zhī hòu wú néng yòng zhě, zhe yú tiān cí.’ shí pú sà yán: ‘biàn kě chí lái.’ chí lái shòu zhī, zhí zhàng shì zhǒng yī qiè zhū shì wú néng zhāng zhě； yǐ shòu pú sà, pú sà zài zuò yǐ shǒu nà zhāng, pēng gōng zhī shēng xī wén chéng nèi, bǎi qiān guó rén xū kōng tiān zi, jǔ shēng jiē tàn ér shuō sòng yuē:

“ ‘bù qǐ yú zuò shàng,　　jí shí zhāng cǐ gōng；
　　rú shì jù zhū yuàn,　　bì dǎi chéng tiān zūn.’

[0501c27] "er shi guo wang ji zhu shi zhong, geng yu shi she. shi diao da shu si shi li zhun, nan tuo zhun liu shi li, pu sa bai li. shi diao da she zhong si shi li gu, bu neng de guo; nan tuo liu shi li, yi bu de yue; zhi zhang shi zhong yi si shi li, jie bu neng guo; yu shi chi gong shou yu pu sa, pu sa zhang gong, gong ji zhe po. pu sa you wen: 'yu shi cheng zhong ning you yi gong ren wu yong bu?' wang ji yan: 'you.' wen: 'zai he suo?' wang yue: 'xi wu zu fu ming yue shi zi, suo zhi yong gong qi yi wu shuang, shen mei zhi hou wu neng yong zhe, zhe yu tian ci.' shi pu sa yan: 'bian ke chi lai.' chi lai shou zhi, zhi zhang shi zhong yi qie zhu shi wu neng zhang zhe; yi shou pu sa, pu sa zai zuo yi shou na zhang, peng gong zhi sheng xi wen cheng nei, bai qian guo ren xu kong tian zi, ju sheng jie tan er shuo song yue:

" 'bu qi yu zuo shang, ji shi zhang ci gong;
ru shi ju zhu yuan, bi dai cheng tian zun.'

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

[0502a13] "At that time, the Bodhisattva (菩薩 [pu sa]) held the bow (弓 [gong]), notched an arrow (箭 [jian]), and immediately released it. It hit the drum (鼓 [gu]) at one hundred li (百里 [bai li]) and pierced through it. The arrow (箭 [jian]) sank into the ground, and a spring (泉 [quan]) gushed forth. The arrow (箭 [jian]) then passed through the Iron Ring Mountains (鐵圍山 [tie wei shan]), causing the three thousand great thousand worlds (三千大千剎土 [san qian da qian sha tu]) to quake six times. All the Shakyas (釋 [shi]) found this unprecedented. The devas (諸天 [zhu tian]) in the sky (虛空 [xu kong]) all exclaimed in admiration: 'This is unprecedented! Such wondrous (妙術 [miao shu]) and pure (清淨 [qing jing]) truth (至真 [zhi zhen]) is most extraordinary among all Bodhisattvas (諸菩薩 [zhu pu sa]).' Thereupon, the Danda Shakya (執杖釋種 [zhi zhang shi zhong]) sent his daughter Gopi (俱夷 [ju yi]) to King Suddhodana's (白淨王 [bai jing wang]) palace to be the Bodhisattva's (菩薩 [pu sa]) consort. Following worldly customs, they displayed enjoyment, and among the eighty-four thousand palace women (婇女八萬四千 [cai nu ba wan si qian]), Gopi (俱夷 [ju yi]) was supreme. At that time, Consort Gopi (俱夷 [ju yi]) had no increase or decrease in mind. She was always awake when lying down, never sleeping. In her private chamber, she pondered silently: 'Will he abandon me?' Palace women (婇女 [cai nu]) constantly surrounded her as attendants. Thereupon, he spoke a gatha (頌 [song]):

" 'Thousands of people attend him,
He contemplates if the Honored One is present;
With majestic virtue and sincerity,
He is like fire in the midst of it.
Always thinking of guarding the senses,
His mind does not delight in other things;
Like the sun (日 [ri]) shaking with light (光明 [guang ming]),
He needs not countless questions.

[0502a13] “ěr shí pú sà zhí gōng zhù jiàn, jí shí fàng bō, zhōng bǎi lǐ gǔ ér chuān huài zhī； jiàn méi de zhōng yǒng quán zì chū, jiàn biàn guò qù zhōng tiě wéi shān, sān qiān dà qiān shā tǔ liù fǎn zhèn dòng, yī qiè zhū shì guài wèi céng yǒu. xū kōng zhū tiān xián jiē tàn yán: ‘zhì wèi céng yǒu, rú shì miào shù qīng jìng zhì zhēn, zhū pú sà zhōng zuì wèi shū tè.’ yú sī zhí zhàng shì zhǒng yǐ nǚ jù yí sòng yì bái jìng wáng gōng, wèi pú sà fēi； suí shì xí sú xiàn xiāng yú lè, cāi nǚ bā wàn sì qiān, jù yí wèi zūn. shí fēi jù yí wú zēng jiǎn xīn, wò cháng jué wù chū bù shuì mián, zài yú yàn shì jì mò sī wéi: ‘jiāng wú shě wǒ yé?’ cāi nǚ shì wèi héng wéi rào zhī.” yú shì sòng yuē:

“shù qiān rén shì shēn,　　sī wéi zūn zài bù；
　yǐ wēi dé zhì chéng,　　chù zhōng yóu zài huǒ.
　cháng sī hù zhū gēn,　　qí yì bù lè yú；
　rú rì zhèn guāng míng,　　bù yòng wú shù wèn.

[0502a13] "er shi pu sa zhi gong zhu jian, ji shi fang bo, zhong bai li gu er chuan huai zhi; jian mei de zhong yong quan zi chu, jian bian guo qu zhong tie wei shan, san qian da qian sha tu liu fan zhen dong, yi qie zhu shi guai wei ceng you. xu kong zhu tian xian jie tan yan: 'zhi wei ceng you, ru shi miao shu qing jing zhi zhen, zhu pu sa zhong zui wei shu te.' yu si zhi zhang shi zhong yi nu ju yi song yi bai jing wang gong, wei pu sa fei; sui shi xi su xian xiang yu le, cai nu ba wan si qian, ju yi wei zun. shi fei ju yi wu zeng jian xin, wo chang jue wu chu bu shui mian, zai yu yan shi ji mo si wei: 'jiang wu she wo ye?' cai nu shi wei heng wei rao zhi." yu shi song yue:

"shu qian ren shi shen, si wei zun zai bu;
yi wei de zhi cheng, chu zhong you zai huo.
chang si hu zhu gen, qi yi bu le yu;
ru ri zhen guang ming, bu yong wu shu wen.

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

[0502a28] "The Bodhisattva (菩薩 [pu sa]), among the palace women (婇女 [cai nu]), enlightened and instructed eighty-four thousand women (女 [nu]) to develop the supreme (無上 [wu shang]) and perfect Bodhi-mind (正真道意 [zheng zhen dao yi]), attaining non-retrogression. At that time, a deva (天子 [tian zi]) from Tushita Heaven (兜術 [dou shu]) named Ying Chujia (應出家 [ying chu jia]), who had attained non-retrogression in the supreme (無上 [wu shang]) and perfect Bodhi-mind (正真道意 [zheng zhen dao yi]), surrounded by thirty-two thousand heavenly relatives (天眷屬 [tian juan shu]), went to the palace where the Bodhisattva (菩薩 [pu sa]) resided. Standing in the sky (虛空中 [xu kong zhong]), he spoke a gatha (偈 [ji]):

" 'The Lion (師子 [shi zi]) of Men (人師子 [ren shi zi]) is seen born,
Emerging to endure renown;
Following customs in the palace,
He teaches much in the world (在世 [zai shi]).
Instructing countless devas (天人 [tian ren]) and humans (天人 [tian ren]), though in the mundane world;
Today is the right time,
He should leave home.
Those bound are not yet liberated,
He does not covet human perception of the Way;
He should fulfill what is to be liberated,
And show the way to the blind (盲冥 [mang ming]).
The mundane covets wives (妻子 [qi zi]) and wealth (財 [cai]),
Glory (榮祿 [rong lu]) and all possessions;
Seeing the Honored One learn,
They will surely renounce home.
Abandoning the four continents (四域 [si yu]) and seven treasures (七寶 [qi bao]),
The joy of the noble position;
Seeing the work of renouncing home,
He wanders on the lion's seat (師子座 [shi zi zuo]).
He knows his conduct is peaceful,
He does not delight in desires;
Born for a long time,
He attains the Way for devas (天人 [tian ren]).
Bowing down for refuge,
Like mountains (山 [shan]) and rivers (河水 [he shui]);
It is better to leave home,
Always engaging in excellent practices.
Though golden (金色 [jin se]) is wonderful,
Most handsome and supreme;
His light (興光 [xing guang]) should abandon the kingdom (國 [guo]),
He should benefit devas (天人 [tian ren]).
Not by delighting in the five desires (五欲 [wu yu]),
Can one attain distinction;
Holy wisdom (聖慧 [sheng hui]) can be full,
The noble work (賢聖業 [xian sheng ye]) of liberating the world (度世 [du shi]).
The Venerable One's (尊 [zun]) mind (意 [yi]) delights in,
King Suddhodana's (白淨王 [bai jing wang]) palace;
He casts it aside like a lotus (蓮華 [lian hua]),
Pondering, he should abandon it.
Defilements (塵勞 [chen lao]) will be blazing,
He should depart from contention in prison;
His benevolence (仁威 [ren wei]) is supreme,
Quickly establish the path of liberation (解脫道 [jie tuo dao]).
The Benevolent One (仁 [ren]) has long understood the realm of wisdom (慧界 [hui jie]),
Seeing the ailments of sentient beings (眾生疾患 [zhong sheng ji huan]);
Taking Dharma (法 [fa]) as medicine (醫藥 [yi yao]),
He establishes the peace of Nirvana (泥洹安 [ni huan an]).
He removes the path of blindness (盲冥路 [mang ming lu]),
Binding the ignorant (癡 [chi]) with wrong views (邪網 [xie wang]);
Quickly transform devas (天人 [tian ren]) and humans (天人 [tian ren]),
Bestow the wisdom eye (智慧道目 [zhi hui dao mu]).
Manifesting countless,
Devas (天 [tian]), nagas (龍 [long]), asuras (須倫神 [xu lun shen]);
Having already attained Buddhahood (成佛道 [cheng fu dao]),
They again hear the supreme Dharma (無上法 [wu shang fa]).
He saves the kings of birds and beasts,
His light (光 [guang]) illuminates the palace (宮殿 [gong dian]);
Subduing and bowing,
And commanding the Four Heavenly Kings (四天王 [si tian wang]).
Universally, all submit,
Desiring to offer the four bowls;
Attaining Buddhahood (成佛 [cheng fu]) fulfills his vow,
The actions of Brahma (梵天行 [fan tian xing]) are tranquil.
Observe with great compassion,
Encourage the Honored One among men;
Joyfully protecting all,
He turns the supreme Dharma wheel (無上法輪 [wu shang fa lun]).
Having attained Buddhahood (佛道 [fu dao]),
Sitting under the Bodhi tree (佛樹 [fu shu]);
Observing his ultimate fame,
He will witness enlightenment (成道 [cheng dao]).
And other Bodhisattvas (諸菩薩 [zhu pu sa]),
See the discussion in the palace (宮中 [gong zhong]);
Proclaiming to the multitude,
For the ultimate peace of all.
He has proclaimed a gentle sound,
Contemplating the light and receiving the prediction;
Sincere and without falsehood,
He clearly expresses the most excellent sound.' "

[0502a28] “pú sà zài gōng cāi nǚ zhī jiān, kāi huà xùn dǎo bā wàn sì qiān nǚ, fā wú shàng zhèng zhēn dào yì, dǎi bù tuì zhuǎn. ěr shí dōu shù yǒu tiān zi, míng yuē yīng chū jiā, yú wú shàng zhèng zhēn dào yì ér bù tuì zhuǎn, sān wàn èr qiān tiān juàn shǔ wéi rào, wǎng yì pú sà suǒ zhǐ gōng diàn, zhù xū kōng zhōng, yīn shuō jì yán:

“ ‘rén shī zi jiàn shēng,　　méi lái rěn míng wén；
　　suí sú zài zhōng gōng,　　zài shì duō jiào huà.
　　xùn wú shù tiān rén,　　suī zài yú shì sú；
　　jīn rì zhèng shì shí,　　yīng dāng chū jiā qù.
　　zhòng fù wèi dé jiě,　　bù tān rén jiàn dào；
　　dāng jiū suǒ yīng dù,　　wèi máng míng xiàn lù.
　　sú mù qī zi cái,　　róng lù zhū suǒ yǒu；
　　jiàn zūn xué xí zhī,　　bì dāng fàng chū jiā.
　　qì sì yù qī bǎo,　　yú lè zūn háo wèi；
　　yǐ jiàn chū jiā yè,　　yóu xíng shī zi zuò.
　　jí zhī xíng ān yǐn,　　bù lè zhū ài yù；
　　shēng lái yǐ dà jiǔ,　　dé dào wèi tiān rén.
　　jī shǒu wèi guī mìng,　　yóu rú shān hé shuǐ；
　　dāng chū jiā wèi jiā,　　cháng xìng shū shèng xíng.
　　jīn sè suī miào hǎo,　　duān zhèng zuì dì yī；
　　xìng guāng yīng shě guó,　　yí yì zhū tiān rén.
　　bù yǐ lè wǔ yù,　　kě zhì yú chà tè；
　　shèng huì néng chōng mǎn,　　dù shì xián shèng yè.
　　zūn yì suǒ mù lè,　　bái jìng wáng gōng zhōng；
　　shù shě rú lián huá,　　sī wéi dāng qì qù.
　　chén láo dāng chì shèng,　　yīng lí zhèng yú yù；
　　rén wēi wèi wú shàng,　　sù lì jiě tuō dào.
　　rén le huì jiè jiǔ,　　dǔ zhòng shēng jí huàn；
　　yǐ fǎ wèi yī yào,　　jiàn lì ní huán ān.
　　wèi xiāo máng míng lù,　　fù chī zhǒng xié wǎng；
　　jí huà zhū tiān rén,　　shī zhì huì dào mù.
　　xiǎn shì wú yāng shù,　　tiān lóng xū lún shén；
　　yǐ dé chéng fú dào,　　hái wén wú shàng fǎ.
　　yǐ jì qín shòu wáng,　　qí guāng zhào gōng diàn；
　　jiàng fú wǎng jī shǒu,　　jí lìng sì tiān wáng.
　　pǔ wèi wéi guī fú,　　dāng yù fèng sì bō；
　　chéng fú dé suǒ yuàn,　　fàn tiān xíng jì rán.
　　guān cí dà mǐn āi,　　quàn zhù rén zhōng zūn；
　　xǐ hù yú yī qiè,　　zhuǎn wú shàng fǎ lún.
　　yǐ dé zhì fú dào,　　zuò yú fú shù xià；
　　guān chá jí míng chēng,　　dāng dǔ jué chéng dào.
　　jí yú zhū pú sà,　　gōng zhōng jiàn zào yì；
　　wèi zhòng pǔ gào shǒu,　　wèi zhòng zuì hòu ān.
　　yǐ xuān róu ruǎn yīn,　　niàn dìng guāng shòu jué；
　　zhì chéng wú xū wàng,　　chàng zuì shèng yīn xiǎng.’ ”

pǔ yào jīng sì chū guān pǐn dì shí yī

[0502a28] "pu sa zai gong cai nu zhi jian, kai hua xun dao ba wan si qian nu, fa wu shang zheng zhen dao yi, dai bu tui zhuan. er shi dou shu you tian zi, ming yue ying chu jia, yu wu shang zheng zhen dao yi er bu tui zhuan, san wan er qian tian juan shu wei rao, wang yi pu sa suo zhi gong dian, zhu xu kong zhong, yin shuo ji yan:

" 'ren shi zi jian sheng, mei lai ren ming wen;
sui su zai zhong gong, zai shi duo jiao hua.
xun wu shu tian ren, sui zai yu shi su;
jin ri zheng shi shi, ying dang chu jia qu.
zhong fu wei de jie, bu tan ren jian dao;
dang jiu suo ying du, wei mang ming xian lu.
su mu qi zi cai, rong lu zhu suo you;
jian zun xue xi zhi, bi dang fang chu jia.
qi si yu qi bao, yu le zun hao wei;
yi jian chu jia ye, you xing shi zi zuo.
ji zhi xing an yin, bu le zhu ai yu;
sheng lai yi da jiu, de dao wei tian ren.
ji shou wei gui ming, you ru shan he shui;
dang chu jia wei jia, chang xing shu sheng xing.
jin se sui miao hao, duan zheng zui di yi;
xing guang ying she guo, yi yi zhu tian ren.
bu yi le wu yu, ke zhi yu cha te;
sheng hui neng chong man, du shi xian sheng ye.
zun yi suo mu le, bai jing wang gong zhong;
shu she ru lian hua, si wei dang qi qu.
chen lao dang chi sheng, ying li zheng yu yu;
ren wei wei wu shang, su li jie tuo dao.
ren le hui jie jiu, du zhong sheng ji huan;
yi fa wei yi yao, jian li ni huan an.
wei xiao mang ming lu, fu chi zhong xie wang;
ji hua zhu tian ren, shi zhi hui dao mu.
xian shi wu yang shu, tian long xu lun shen;
yi de cheng fu dao, hai wen wu shang fa.
yi ji qin shou wang, qi guang zhao gong dian;
jiang fu wang ji shou, ji ling si tian wang.
pu wei wei gui fu, dang yu feng si bo;
cheng fu de suo yuan, fan tian xing ji ran.
guan ci da min ai, quan zhu ren zhong zun;
xi hu yu yi qie, zhuan wu shang fa lun.
yi de zhi fu dao, zuo yu fu shu xia;
guan cha ji ming cheng, dang du jue cheng dao.
ji yu zhu pu sa, gong zhong jian zao yi;
wei zhong pu gao shou, wei zhong zui hou an.
yi xuan rou ruan yin, nian ding guang shou jue;
zhi cheng wu xu wang, chang zui sheng yin xiang.' "

pu yao jing si chu guan pin di shi yi