Chapter 3: The Noble Lineage

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

[0541b24] The Buddha addressed the bhikkhus (比丘 [bi qiu]): "At that time, the Bodhisattva (菩薩 [pu sa]), hearing these verses, rose from his seat, left his palace, and went to the Dharma Assembly Hall (法集堂 [fa ji tang]) to sit on the lion's throne (師子座 [shi zi zuo]). There were also countless Bodhisattvas (大菩薩 [da pu sa]) of the same vehicle and path, who ascended the Dharma Hall (法堂 [fa tang]) and sat on lion's thrones (師子座 [shi zi zuo]), each surrounded by sixty-eight kotis (拘胝 [ju zhi]) of retinues. Twelve years before the Bodhisattva (菩薩 [pu sa]) was to descend and be born, a Pure Abode Deva (淨居天 [jing ju tian]) descended to Jambudvīpa (閻浮地 [yan fu de]) and became a Brahmin (婆羅門 [po luo men]), expounding the Vedas (圍陀論 [wei tuo lun]). That treatise stated that twelve years later, a superior being would appear in the form of a white elephant and enter a mother's womb. This being would possess the thirty-two marks of a Great Man (三十二種大人之相 [san shi er zhong da ren zhi xiang]), with two possible destinies: if he remained a householder, he would become a Cakravartin King (轉輪聖王 [zhuan lun sheng wang]); if he renounced home, he would attain Buddhahood (成佛 [cheng fu]). Furthermore, a deva (天子 [tian zi]) descended to Jambudvīpa (閻浮提 [yan fu ti]) and informed a Pratyekabuddha (辟支佛 [pi zhi fu]), saying: 'Sir! You should abandon this land. Why? Because in twelve years, a Bodhisattva (菩薩 [pu sa]) will descend and enter a womb.' At that time, in the Vipaśyin Mountain (尾盤山 [wei pan shan]) in Rājagṛha (王舍城 [wang she cheng]), there was a Pratyekabuddha (辟支佛 [pi zhi fu]) named Maṭha (摩燈 [mo deng]). Hearing this, he saw his body as if it were crumbling earth, rose from his seat, ascended into the sky seven Tāla trees (多羅樹 [duo luo shu]) high, incinerated his body with fire, and entered Nirvāṇa (涅槃 [nie pan]), leaving only his relics falling from the sky. Therefore, this place is called Rishi-pāta (仙人墮處 [xian ren duo chu]) (Place of the Fallen Rishi). Bhikkhus! At that time, five hundred Pratyekabuddhas (辟支佛 [pi zhi fu]) in the kingdom of Vārāṇasī (波羅奈 [bo luo nai]), hearing the deva's (天 [tian]) words, also incinerated their bodies with fire and entered Nirvāṇa (涅槃 [nie pan]), leaving only their relics falling from the sky. Moreover, in the past, there was a benevolent king who provided a fearless sanctuary for a herd of deer, hence that place is also called Rishipatana Mṛgadāva (仙人鹿苑 [xian ren lu yuan]) (Deer Park of the Fallen Rishis).

[0541b24] fú gào zhū bǐ qiū: “ěr shí pú sà wén rú shì jì jí cóng zuò qǐ, chū yú zì gōng yì fǎ jí táng zuò shī zi zuò. fù yǒu wú liàng wú biān tóng chéng tóng xíng dà pú sà zhòng, jiē shēng fǎ táng zuò shī zi zuò, gè yǒu liù shí bā jū zhī juàn shǔ qián hòu wéi rào. pú sà jiāng yù jiàng shēng, shí èr nián qián yǒu jìng jū tiān, xià yán fú de zuò pó luó mén, shuō wéi tuó lùn. bǐ lùn suǒ zài, shí èr nián hòu, yǒu yī shèng rén xiàn bái xiàng xíng rù yú mǔ tāi. qí rén jù zú sān shí èr zhǒng dà rén zhī xiāng, yǒu èr jué dìng: ruò zài jiā zhě dāng wèi zhuǎn lún shèng wáng, ruò chū jiā zhě dāng dé chéng fú. fù yǒu tiān zi, xià yán fú tí, gào pì zhī fú zuò rú shì yán: ‘rén zhě! yīng shě cǐ tǔ. hé yǐ gù? shí èr nián hòu dāng yǒu pú sà jiàng shén rù tāi.’ shì shí wáng shě chéng wěi pán shān zhōng, yǒu pì zhī fú míng yuē mó dēng. wén shì yǔ yǐ, zì jiàn qí shēn yóu rú wěi tǔ, cóng zuò ér qǐ, yǒng zài xū kōng gāo qī duō luó shù, huà huǒ fén shēn rù yú niè pán, wéi yú shě lì cóng kōng ér xià. shì gù cǐ de míng xiān rén duò chù. zhū bǐ qiū! shì shí bō luó nài guó wǔ bǎi pì zhī wén tiān yǔ yǐ, yì fù rú shì, huà huǒ fén shēn rù yú niè pán, wéi yú shě lì cóng kōng ér xià. fù yǐ guò qù yǒu rén cí wáng, shī yú qún lù wú wèi zhī chù, shì gù bǐ de yì míng xiān rén lù yuàn.

[0541b24] fu gao zhu bi qiu: "er shi pu sa wen ru shi ji ji cong zuo qi, chu yu zi gong yi fa ji tang zuo shi zi zuo. fu you wu liang wu bian tong cheng tong xing da pu sa zhong, jie sheng fa tang zuo shi zi zuo, ge you liu shi ba ju zhi juan shu qian hou wei rao. pu sa jiang yu jiang sheng, shi er nian qian you jing ju tian, xia yan fu de zuo po luo men, shuo wei tuo lun. bi lun suo zai, shi er nian hou, you yi sheng ren xian bai xiang xing ru yu mu tai. qi ren ju zu san shi er zhong da ren zhi xiang, you er jue ding: ruo zai jia zhe dang wei zhuan lun sheng wang, ruo chu jia zhe dang de cheng fu. fu you tian zi, xia yan fu ti, gao pi zhi fu zuo ru shi yan: 'ren zhe! ying she ci tu. he yi gu? shi er nian hou dang you pu sa jiang shen ru tai.' shi shi wang she cheng wei pan shan zhong, you pi zhi fu ming yue mo deng. wen shi yu yi, zi jian qi shen you ru wei tu, cong zuo er qi, yong zai xu kong gao qi duo luo shu, hua huo fen shen ru yu nie pan, wei yu she li cong kong er xia. shi gu ci de ming xian ren duo chu. zhu bi qiu! shi shi bo luo nai guo wu bai pi zhi wen tian yu yi, yi fu ru shi, hua huo fen shen ru yu nie pan, wei yu she li cong kong er xia. fu yi guo qu you ren ci wang, shi yu qun lu wu wei zhi chu, shi gu bi de yi ming xian ren lu yuan.

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

[0541c15] "At that time, the Bodhisattva (菩薩 [pu sa]) was in the heavenly palace (天宮 [tian gong]), observing universally with four kinds of minds: first, observing the time (時 [shi]); second, observing the direction (方 [fang]); third, observing the country (國 [guo]); fourth, observing the lineage (族 [zu]). Bhikkhus! Why observe the time (時 [shi])? The Bodhisattva (菩薩 [pu sa]) does not enter the mother's womb at the beginning of a kalpa. He enters only when a kalpa is decreasing, and sentient beings in the world clearly realize the suffering of old age, sickness, and death. It is at this time that the Bodhisattva (菩薩 [pu sa]) enters the mother's womb. Why observe the direction (方 [fang])? The Bodhisattva (菩薩 [pu sa]) does not appear in Pūrvavideha (東弗婆提 [dong fu po ti]), Aparagodānīya (西瞿耶尼 [xi qu ye ni]), Uttarakuru (北欝單越 [bei yu dan yue]), or other border regions. He appears only in Jambudvīpa (閻浮 [yan fu]), why? Because the people of Jambudvīpa (閻浮提 [yan fu ti]) possess wisdom. Why observe the country (國 [guo])? The Bodhisattva (菩薩 [pu sa]) is not born in border regions, because people in border regions are mostly dull and without spiritual capacity, like dumb sheep who cannot distinguish between good and bad speech or meaning. Therefore, the Bodhisattva (菩薩 [pu sa]) is only born in the central country. Why observe the lineage (族 [zu])? The Bodhisattva (菩薩 [pu sa]) is not born into the families of Caṇḍālas (旃陀羅 [zhan tuo luo]), Vaiśyas (毘舍 [pi she]), or Śūdras (首陀 [shou tuo]). Among the four castes, he chooses only two lineages: the Kṣatriya (剎帝利 [sha di li]) caste and the Brāhmaṇa (婆羅門 [po luo men]) caste. In the present world, the Kṣatriya (剎帝利 [sha di li]) caste is highly respected, therefore the Bodhisattva (菩薩 [pu sa]) is born into a Kṣatriya (剎利 [sha li]) family. Having observed thus, he remained silent. At that time, the Bodhisattva (菩薩 [pu sa]) assembly and the devas (諸天子 [zhu tian zi]) in the assembly said to each other: 'In which country and what lineage will the Bodhisattva (菩薩 [pu sa]) now be born?'

[0541c15] “ěr shí pú sà chù yú tiān gōng, yǐ sì zhǒng xīn ér biàn guān chá: yī zhě guān shí, èr zhě guān fāng, sān zhě guān guó, sì zhě guān zú. bǐ qiū! hé gù guān shí? pú sà bù yú jié chū ér rù mǔ tāi, wéi yú jié jiǎn, shì jiān zhòng shēng míng le zhī yǒu lǎo bìng sǐ kǔ, pú sà shì shí fāng rù mǔ tāi. hé gù guān fāng? pú sà bù yú dōng fú pó tí,, xī qú yé ní,, běi yù dān yuè jí yú biān de, wéi xiàn yán fú. suǒ yǐ zhě hé? yán fú tí rén yǒu zhì huì gù. hé gù guān guó? pú sà bù shēng biān de, yǐ qí biān de rén duō wán dùn wú yǒu gēn qì, yóu rú yǎ yáng ér bù néng zhī shàn yǔ bù shàn yán shuō zhī yì, shì gù pú sà dàn shēng zhōng guó. hé gù guān zú? pú sà bù shēng zhān tuó luó,, pí shě,, shǒu tuó jiā, sì xìng zhī zhōng wéi yú èr zú, shā dì lì zhǒng jí pó luó mén, yú jīn shì jiān zhòng shā dì lì, shì gù pú sà shēng shā lì jiā. rú shì guān yǐ mò rán ér zhù. ěr shí huì zhōng zhū pú sà zhòng, jí zhū tiān zi gè xiāng wèi yán: ‘pú sà jīn zhě dāng yú hé guó,, yī hé zhǒng xìng ér tuō shēng yé?’

[0541c15] "er shi pu sa chu yu tian gong, yi si zhong xin er bian guan cha: yi zhe guan shi, er zhe guan fang, san zhe guan guo, si zhe guan zu. bi qiu! he gu guan shi? pu sa bu yu jie chu er ru mu tai, wei yu jie jian, shi jian zhong sheng ming le zhi you lao bing si ku, pu sa shi shi fang ru mu tai. he gu guan fang? pu sa bu yu dong fu po ti,, xi qu ye ni,, bei yu dan yue ji yu bian de, wei xian yan fu. suo yi zhe he? yan fu ti ren you zhi hui gu. he gu guan guo? pu sa bu sheng bian de, yi qi bian de ren duo wan dun wu you gen qi, you ru ya yang er bu neng zhi shan yu bu shan yan shuo zhi yi, shi gu pu sa dan sheng zhong guo. he gu guan zu? pu sa bu sheng zhan tuo luo,, pi she,, shou tuo jia, si xing zhi zhong wei yu er zu, sha di li zhong ji po luo men, yu jin shi jian zhong sha di li, shi gu pu sa sheng sha li jia. ru shi guan yi mo ran er zhu. er shi hui zhong zhu pu sa zhong, ji zhu tian zi ge xiang wei yan: 'pu sa jin zhe dang yu he guo,, yi he zhong xing er tuo sheng ye?'

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

[0542a02] "Some devas (天 [tian]) said: 'The King of Magadha (摩伽陀國 [mo jia tuo guo]), Videha (毘提訶王 [pi ti he wang]), is extremely wealthy and powerful; he can be born there.' Others said: 'The Bodhisattva (菩薩 [pu sa]) will not be born there. Why? Because his parents are not truly upright, they are arrogant and violent, with few wholesome roots and little merit. It is not suitable for him to be born there.'

[0542a02] “huò yǒu tiān yán: ‘mó jiā tuó guó pí tí hē wáng, háo guì shén shèng kě shēng yú bǐ.’ fù yǒu shuō yán: ‘pú sà bù shēng yú bǐ. hé yǐ gù? qí wáng fù mǔ jù bù zhēn zhèng, jiāo màn zú bào shàn gēn wēi xiǎn, wú dà fú dé, bù yí shēng bǐ.’

[0542a02] "huo you tian yan: 'mo jia tuo guo pi ti he wang, hao gui shen sheng ke sheng yu bi.' fu you shuo yan: 'pu sa bu sheng yu bi. he yi gu? qi wang fu mu ju bu zhen zheng, jiao man zu bao shan gen wei xian, wu da fu de, bu yi sheng bi.'

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

[0542a06] "Some devas (天 [tian]) said: 'The lineage of the King of Kośala (憍薩羅王種 [jiao sa luo wang zhong]) is outstanding, with much wealth, elephants, horses, chariots, officials, and servants; he can be born there.' Others said: 'The Bodhisattva (菩薩 [pu sa]) will not be born there. Why? Because the king's origin is of the Caṇḍāla (摩燈伽種 [mo deng jia zhong]) lineage, and his parents and relatives are all lowly, lacking faith and having meager merit. It is not suitable for him to be born there.'

[0542a06] “huò yǒu tiān yán: ‘jiāo sà luó wáng zhǒng wàng shū shèng, duō yǒu cái bǎo xiàng mǎ chē chéng lì mín tóng pú, kě shēng yú bǐ.’ fù yǒu shuō yán: ‘pú sà bù shēng yú bǐ. hé yǐ gù? qí wáng běn shì mó dēng jiā zhǒng, fù mǔ zōng qīn xī jiē bǐ liè shǎo xìn báo fú, bù yí shēng bǐ.’

[0542a06] "huo you tian yan: 'jiao sa luo wang zhong wang shu sheng, duo you cai bao xiang ma che cheng li min tong pu, ke sheng yu bi.' fu you shuo yan: 'pu sa bu sheng yu bi. he yi gu? qi wang ben shi mo deng jia zhong, fu mu zong qin xi jie bi lie shao xin bao fu, bu yi sheng bi.'

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

[0542a11] "Some devas (天 [tian]) said: 'The lineage of the King of Vatsa (犢子王種 [du zi wang zhong]) is powerful and wealthy, abundant and fond of giving; he can be born there.' Others said: 'The Bodhisattva (菩薩 [pu sa]) will not be born there. Why? Because the king is base and lacks great authority, he is violent and fearsome, and his mother's family is lowly, having usurped the throne. It is not suitable for him to be born there.'

[0542a11] “huò yǒu tiān yán: ‘bǐ dú zi wáng zhǒng xìng háo qiáng, fù lè chì shèng hǎo xíng huì shī, kě shēng yú bǐ.’ fù yǒu shuō yán: ‘pú sà bù shēng yú bǐ. hé yǐ gù? qí wáng fán liè wú dà wēi dé, bào lì kě wèi, mǔ zú bēi xià cuàn qiè jūn wèi, bù yí shēng bǐ.’

[0542a11] "huo you tian yan: 'bi du zi wang zhong xing hao qiang, fu le chi sheng hao xing hui shi, ke sheng yu bi.' fu you shuo yan: 'pu sa bu sheng yu bi. he yi gu? qi wang fan lie wu da wei de, bao li ke wei, mu zu bei xia cuan qie jun wei, bu yi sheng bi.'

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

[0542a15] "Some devas (天 [tian]) said: 'The King of Vaiśālī (毘耶離王 [pi ye li wang]) is noble, rich, peaceful, and happy, without enemies, with many people, and his palaces, gardens, forests, springs, and flowers are beautifully adorned like a heavenly palace; he can be born there.' Others said: 'The Bodhisattva (菩薩 [pu sa]) will not be born there. Why? Because in that country, the Licchavi (離車子 [li che zi]) princes do not respect or obey each other, each claiming supremacy. Therefore, it is not suitable for the Bodhisattva (菩薩 [pu sa]) to be born there.'

[0542a15] “huò yǒu tiān yán: ‘pí yé lí wáng zūn guì fù shèng ān yǐn kuài lè, wú zhū yuàn dí rén mín zhòng duō, gōng shì yuàn yuán lín quán huā guǒ, zhuāng yán qǐ lì yóu ruò tiān gōng, kě shēng yú bǐ.’ fù yǒu shuō yán: ‘pú sà bù shēng yú bǐ. hé yǐ gù? qí guó tǔ zhōng zhū lí chē zi, bù xiāng jìng shùn, gè zì chēng zūn, shì gù pú sà bù yí shēng bǐ.’

[0542a15] "huo you tian yan: 'pi ye li wang zun gui fu sheng an yin kuai le, wu zhu yuan di ren min zhong duo, gong shi yuan yuan lin quan hua guo, zhuang yan qi li you ruo tian gong, ke sheng yu bi.' fu you shuo yan: 'pu sa bu sheng yu bi. he yi gu? qi guo tu zhong zhu li che zi, bu xiang jing shun, ge zi cheng zun, shi gu pu sa bu yi sheng bi.'

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

[0542a20] "Some devas (天 [tian]) said: 'King Prasenajit (勝光王 [sheng guang wang]) possesses great power, commands armies, and can defeat enemies; he can be born there.' Others said: 'The Bodhisattva (菩薩 [pu sa]) will not be born there. Why? Because the king is strong-willed and does not cultivate good karma. Therefore, it is not suitable for the Bodhisattva (菩薩 [pu sa]) to be born there.'

[0542a20] “huò yǒu tiān yán: ‘shèng guāng wáng yǒu dà wēi lì, tǒng yù bīng zhòng néng pò yuàn dí, kě shēng yú bǐ.’ fù yǒu shuō yán: ‘pú sà bù shēng yú bǐ. hé yǐ gù? qí wáng gāng qiáng bù xiū shàn yè, shì gù pú sà bù yí shēng bǐ.’

[0542a20] "huo you tian yan: 'sheng guang wang you da wei li, tong yu bing zhong neng po yuan di, ke sheng yu bi.' fu you shuo yan: 'pu sa bu sheng yu bi. he yi gu? qi wang gang qiang bu xiu shan ye, shi gu pu sa bu yi sheng bi.'

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

[0542a24] "Some devas (天 [tian]) said: 'In the city of Mathurā (摩偷羅城 [mo tou luo cheng]), there is a king named Subāhu (善臂 [shan bi]), who is brave, peaceful, wealthy, and free; he can be born there.' Others said: 'The Bodhisattva (菩薩 [pu sa]) will not be born there. Why? Because the king originally belonged to a lineage of wrong views, was cruel and unrighteous. It is not suitable for him to be born there.'

[0542a24] “huò yǒu tiān yán: ‘mó tōu luó chéng wáng míng shàn bì, yǒng měng ān lè fù guì zì zài, kě shēng yú bǐ.’ fù yǒu shuō yán: ‘pú sà bù shēng yú bǐ. hé yǐ gù? qí wáng běn shì xié jiàn zhǒng zú, cán hài wú dào, bù yí shēng bǐ.’

[0542a24] "huo you tian yan: 'mo tou luo cheng wang ming shan bi, yong meng an le fu gui zi zai, ke sheng yu bi.' fu you shuo yan: 'pu sa bu sheng yu bi. he yi gu? qi wang ben shi xie jian zhong zu, can hai wu dao, bu yi sheng bi.'

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

[0542a28] "Some devas (天 [tian]) said: 'King Pāṇḍava (般茶婆王 [ban cha po wang]) resides in Hastināpura (象城 [xiang cheng]), diligent, brave, strong, with perfectly formed limbs, complete with human attributes, able to subdue enemies; he can be born there.' Others said: 'The Bodhisattva (菩薩 [pu sa]) will not be born there. Why? Because the king is a eunuch whose household is in disarray, and although he has five sons, they are not his own offspring. It is not suitable for him to be born there.'

[0542a28] “huò yǒu tiān yán: ‘bān chá pó wáng dōu zài xiàng chéng, qín shì yǒng jiàn zhī tǐ yuán mǎn, rén xiāng jù zú néng zhì yuàn dí, kě shēng yú bǐ.’ fù yǒu shuō yán: ‘pú sà bù shēng yú bǐ. hé yǐ gù? qí wáng yān guān zhī rén shì jiā huài luàn, suī yǒu wǔ nán jiē fēi qí yìn, bù yí shēng bǐ.’

[0542a28] "huo you tian yan: 'ban cha po wang dou zai xiang cheng, qin shi yong jian zhi ti yuan man, ren xiang ju zu neng zhi yuan di, ke sheng yu bi.' fu you shuo yan: 'pu sa bu sheng yu bi. he yi gu? qi wang yan guan zhi ren shi jia huai luan, sui you wu nan jie fei qi yin, bu yi sheng bi.'

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

[0542b04] "Some devas (天 [tian]) said: 'The city of Mithilā (彌梯羅城 [mi ti luo cheng]) is beautifully adorned, and its king is named Sumitra (善友 [shan you]), who subdues all other kings, fully equipped with elephants, horses, and the four types of military forces, possessing immeasurable treasures, and fond of hearing the True Dharma (正法 [zheng fa]); he can be born there.' Others said: 'The Bodhisattva (菩薩 [pu sa]) will not be born there. Why? Although the king has such excellent qualities, he is old and feeble, without power, and has many children. It is not suitable for him to be born there.'"

[0542b04] “huò yǒu tiān yán: ‘mí tī luó chéng zhuāng yán qǐ lì, wáng míng shàn yǒu, wēi fú zhū wáng, xiàng mǎ sì bīng jiē xī jù zú, zhēn bǎo wú liàng lè wén zhèng fǎ, kě shēng yú bǐ.’ fù yǒu shuō yán: ‘pú sà bù shēng yú bǐ. hé yǐ gù? qí wáng suī yǒu rú shì měi shì, nián shí shuāi mù wú yǒu lì shì, fù duō zi xī, bù yí shēng bǐ.’ ”

[0542b04] "huo you tian yan: 'mi ti luo cheng zhuang yan qi li, wang ming shan you, wei fu zhu wang, xiang ma si bing jie xi ju zu, zhen bao wu liang le wen zheng fa, ke sheng yu bi.' fu you shuo yan: 'pu sa bu sheng yu bi. he yi gu? qi wang sui you ru shi mei shi, nian shi shuai mu wu you li shi, fu duo zi xi, bu yi sheng bi.' "

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

[0542b09] The Buddha addressed the bhikkhus (比丘 [bi qiu]): "Countless Bodhisattvas (菩薩 [pu sa]) and devas (諸天子 [zhu tian zi]), having universally observed all the powerful and renowned royal lineages in the sixteen great kingdoms of Jambudvīpa (閻浮提 [yan fu ti]), found none suitable for the Bodhisattva (菩薩 [pu sa]) to be born into. They discussed amongst themselves but could not ascertain where the Bodhisattva (菩薩 [pu sa]) would be born. At that time, there was a deva (天子 [tian zi]) in the assembly named Jñānadhvaja (智幢 [zhi chuang]), who had deeply entered the Great Vehicle (大乘 [da cheng]) and whose mind was irreversible. He addressed the assembly of devas (天子 [tian zi]), saying: 'You should go and ask the Bodhisattva (菩薩 [pu sa]) where he will be born?' All the devas (天子 [tian zi]) joined their palms together and went to the Bodhisattva (菩薩 [pu sa]), asking: 'Among the lineages in Jambudvīpa (閻浮提 [yan fu ti]), which possesses what virtues, will the Bodhisattva (補處菩薩 [bu chu pu sa]) of the last incarnation be born into that family?'

[0542b09] fú gào zhū bǐ qiū: “wú liàng pú sà jí zhū tiān zi, yú yán fú tí shí liù dà guó, suǒ yǒu wēi dé shèng wàng wáng zhǒng zhōu biàn guān chá, jiē xī bù kān pú sà wǎng shēng. xiāng yǔ chóu yì, jìng bù néng zhī pú sà shēng chù. ěr shí huì zhōng yǒu yī tiān zi, míng yuē zhì chuáng, shàn rù dà chéng xīn bù tuì zhuǎn, gào zhòng tiān zi yán: ‘rǔ děng yí yīng wǎng wèn pú sà, dāng shēng hé chù?’ zhū tiān zi děng xián gòng hé zhǎng, yì pú sà suǒ ér qián wèn yán: ‘yán fú tí zhōng hé děng zhǒng xìng,, jù hé gōng dé, bǔ chù pú sà dāng shēng qí jiā?’

[0542b09] fu gao zhu bi qiu: "wu liang pu sa ji zhu tian zi, yu yan fu ti shi liu da guo, suo you wei de sheng wang wang zhong zhou bian guan cha, jie xi bu kan pu sa wang sheng. xiang yu chou yi, jing bu neng zhi pu sa sheng chu. er shi hui zhong you yi tian zi, ming yue zhi chuang, shan ru da cheng xin bu tui zhuan, gao zhong tian zi yan: 'ru deng yi ying wang wen pu sa, dang sheng he chu?' zhu tian zi deng xian gong he zhang, yi pu sa suo er qian wen yan: 'yan fu ti zhong he deng zhong xing,, ju he gong de, bu chu pu sa dang sheng qi jia?'

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

[0542b17] "At that time, the Bodhisattva (菩薩 [pu sa]) addressed the devas (諸天子 [zhu tian zi]): 'In Jambudvīpa (閻浮提 [yan fu ti]), if there is a noble and renowned lineage that possesses sixty-four virtues, the Bodhisattva (最後身菩薩 [zui hou shen pu sa]) of the last incarnation will be born into that family. What are these sixty-four virtues? First, the land is vast and the lineage is truly pure. Second, they are revered by all. Third, they do not produce mixed castes. Fourth, their people are handsome and dignified. Fifth, their clan is complete. Sixth, there is no internal or external dispute. Seventh, their minds are not inferior. Eighth, both families (paternal and maternal) are noble. Ninth, both families are respectable. Tenth, both families are esteemed. Eleventh, both families are virtuous. Twelfth, the family has many sons. Thirteenth, their births are fearless. Fourteenth, they have no flaws. Fifteenth, their craving is minimal. Sixteenth, they adhere to the precepts. Seventeenth, they all possess wisdom. Eighteenth, whatever they use, they first have their subordinates test it. Nineteenth, all their people are skilled. Twentieth, they maintain good friendships from beginning to end. Twenty-first, they do not harm sentient beings. Twenty-second, they do not forget kindness and righteousness. Twenty-third, they know proper conduct. Twenty-fourth, they act according to teachings. Twenty-fifth, they never fail due to doubt. Twenty-sixth, they are not ignorant of karma. Twenty-seventh, they are not stingy with things. Twenty-eighth, they do not commit evil deeds. Twenty-ninth, their efforts are never in vain. Thirtieth, their generosity is sincere. Thirty-first, their resolve is firm. Thirty-second, they are good at taking and giving. Thirty-third, they delight in generosity. Thirty-fourth, they act like true men. Thirty-fifth, what they undertake is accomplished. Thirty-sixth, they are diligent and self-controlled. Thirty-seventh, their courage is supreme. Thirty-eighth, they worship rishis (仙人 [xian ren]). Thirty-ninth, they worship devas (諸天 [zhu tian]). Fortieth, they worship scholars. Forty-first, they worship ancestral spirits. Forty-second, they are always without resentment. Forty-third, their name shakes the ten directions. Forty-fourth, they have a large retinue. Forty-fifth, they do not obstruct good friends. Forty-sixth, they have many relatives. Forty-seventh, they have strong relatives. Forty-eighth, they have an orderly retinue. Forty-ninth, they possess majestic power and self-control. Fiftieth, they are filial to their parents. Fifty-first, they respectfully serve śramaṇas (沙門 [sha men]). Fifty-second, they respect brahmins (婆羅門 [po luo men]). Fifty-third, they possess the seven treasures (七珍 [qi zhen]) in abundance. Fifty-fourth, the five grains are plentiful. Fifty-fifth, they have countless elephants and horses. Fifty-sixth, they have many servants. Fifty-seventh, they are not encroached upon by others. Fifty-eighth, their undertakings are successful. Fifty-ninth, they are of the Cakravartin king's (轉輪王 [zhuan lun wang]) lineage. Sixtieth, their wholesome roots from past lives serve as provisions. Sixty-first, all possessions in their family grow due to the Bodhisattva's (菩薩 [pu sa]) wholesome roots. Sixty-second, they are free from faults. Sixty-third, they are free from blame. Sixty-fourth, their family rules are harmonious. These are the sixty-four virtues. If one possesses such virtues, the Bodhisattva (補處菩薩 [bu chu pu sa]) of the last incarnation will be born into their family.'

[0542b17] “ěr shí pú sà gào zhū tiān zi: ‘yán fú tí zhōng ruò yǒu shèng wàng zhǒng zú, chéng jiù liù shí sì zhǒng gōng dé zhě, zuì hòu shēn pú sà dāng shēng qí jiā. hé děng míng wèi liù shí sì dé? yī zhě guó tǔ kuān guǎng zhǒng xìng zhēn zhèng. èr zhě zhòng suǒ zōng yǎng. sān zhě bù shēng zá xìng. sì zhě rén xiāng duān yán. wǔ zhě zú lèi yuán mǎn. liù zhě nèi wài wú xián. qī zhě xīn wú xià liè. bā zhě èr zú gāo guì. jiǔ zhě èr zú kě jìng. shí zhě èr zú yǒu wàng. shí yī zhě èr zú yǒu dé. shí èr zhě qí jiā duō nán. shí sān zhě suǒ shēng wú wèi. shí sì zhě wú yǒu xiá cī. shí wǔ zhě tān ài wēi báo. shí liù zhě zūn fèng jìn jiè. shí qī zhě jiē yǒu zhì huì. shí bā zhě fán shì suǒ yòng yào lìng qún xià xiān guān shì zhī. shí jiǔ zhě rén jiē gōng qiǎo. èr shí zhě yǔ péng yǒu shàn zhōng shǐ rú yī. èr shí yī zhě bù hài zhòng shēng. èr shí èr zhě bù wàng ēn yì. èr shí sān zhě zhī xíng yí shì. èr shí sì zhě yī jiào xíng shì. èr shí wǔ zhě yí jí wú chéng. èr shí liù zhě bù yú yú yè. èr shí qī zhě bù lìn yú wù. èr shí bā zhě bù zuò zuì è. èr shí jiǔ zhě gōng bù táng juān. sān shí zhě shī xīn yīn zhòng. sān shí yī zhě zhì xìng jué dìng. sān shí èr zhě shàn yú qǔ shě. sān shí sān zhě yú shī xìn lè. sān shí sì zhě zhàng fū zuò yòng. sān shí wǔ zhě suǒ wèi chéng bàn. sān shí liù zhě qín yǒng zì zài. sān shí qī zhě yǒng měng zēng shàng. sān shí bā zhě gōng yǎng xiān rén. sān shí jiǔ zhě gōng yǎng zhū tiān. sì shí zhě gōng yǎng lùn shī. sì shí yī zhě gōng yǎng xiān líng. sì shí èr zhě cháng wú yuàn hèn. sì shí sān zhě míng zhèn shí fāng. sì shí sì zhě yǒu dà juàn shǔ. sì shí wǔ zhě bù zǔ shàn yǒu. sì shí liù zhě yǒu duō juàn shǔ. sì shí qī zhě yǒu qiáng juàn shǔ. sì shí bā zhě wú luàn juàn shǔ. sì shí jiǔ zhě wēi dé zì zài. wǔ shí zhě xiào shùn fù mǔ. wǔ shí yī zhě jìng shì shā mén. wǔ shí èr zhě zūn pó luó mén. wǔ shí sān zhě qī zhēn jù zú. wǔ shí sì zhě wǔ gǔ fēng yíng. wǔ shí wǔ zhě xiàng mǎ wú shù. wǔ shí liù zhě duō zhū pú cóng. wǔ shí qī zhě bù wèi tā qīn. wǔ shí bā zhě suǒ zuò chéng jiù. wǔ shí jiǔ zhě zhuǎn lún wáng zhǒng. liù shí zhě sù shì shàn gēn ér wèi zī liáng. liù shí yī zhě qí jiā yī qiè suǒ yǒu, jiē yóu pú sà shàn gēn zēng zhǎng. liù shí èr zhě wú zhū guò shī. liù shí sān zhě wú zhū jī xián. liù shí sì zhě jiā fǎ hé shùn. rú shì míng wèi liù shí sì dé. ruò yǒu chéng jiù rú shàng gōng dé, bǔ chù pú sà dāng shēng qí jiā.’

[0542b17] "er shi pu sa gao zhu tian zi: 'yan fu ti zhong ruo you sheng wang zhong zu, cheng jiu liu shi si zhong gong de zhe, zui hou shen pu sa dang sheng qi jia. he deng ming wei liu shi si de? yi zhe guo tu kuan guang zhong xing zhen zheng. er zhe zhong suo zong yang. san zhe bu sheng za xing. si zhe ren xiang duan yan. wu zhe zu lei yuan man. liu zhe nei wai wu xian. qi zhe xin wu xia lie. ba zhe er zu gao gui. jiu zhe er zu ke jing. shi zhe er zu you wang. shi yi zhe er zu you de. shi er zhe qi jia duo nan. shi san zhe suo sheng wu wei. shi si zhe wu you xia ci. shi wu zhe tan ai wei bao. shi liu zhe zun feng jin jie. shi qi zhe jie you zhi hui. shi ba zhe fan shi suo yong yao ling qun xia xian guan shi zhi. shi jiu zhe ren jie gong qiao. er shi zhe yu peng you shan zhong shi ru yi. er shi yi zhe bu hai zhong sheng. er shi er zhe bu wang en yi. er shi san zhe zhi xing yi shi. er shi si zhe yi jiao xing shi. er shi wu zhe yi ji wu cheng. er shi liu zhe bu yu yu ye. er shi qi zhe bu lin yu wu. er shi ba zhe bu zuo zui e. er shi jiu zhe gong bu tang juan. san shi zhe shi xin yin zhong. san shi yi zhe zhi xing jue ding. san shi er zhe shan yu qu she. san shi san zhe yu shi xin le. san shi si zhe zhang fu zuo yong. san shi wu zhe suo wei cheng ban. san shi liu zhe qin yong zi zai. san shi qi zhe yong meng zeng shang. san shi ba zhe gong yang xian ren. san shi jiu zhe gong yang zhu tian. si shi zhe gong yang lun shi. si shi yi zhe gong yang xian ling. si shi er zhe chang wu yuan hen. si shi san zhe ming zhen shi fang. si shi si zhe you da juan shu. si shi wu zhe bu zu shan you. si shi liu zhe you duo juan shu. si shi qi zhe you qiang juan shu. si shi ba zhe wu luan juan shu. si shi jiu zhe wei de zi zai. wu shi zhe xiao shun fu mu. wu shi yi zhe jing shi sha men. wu shi er zhe zun po luo men. wu shi san zhe qi zhen ju zu. wu shi si zhe wu gu feng ying. wu shi wu zhe xiang ma wu shu. wu shi liu zhe duo zhu pu cong. wu shi qi zhe bu wei ta qin. wu shi ba zhe suo zuo cheng jiu. wu shi jiu zhe zhuan lun wang zhong. liu shi zhe su shi shan gen er wei zi liang. liu shi yi zhe qi jia yi qie suo you, jie you pu sa shan gen zeng zhang. liu shi er zhe wu zhu guo shi. liu shi san zhe wu zhu ji xian. liu shi si zhe jia fa he shun. ru shi ming wei liu shi si de. ruo you cheng jiu ru shang gong de, bu chu pu sa dang sheng qi jia.'

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

[0542c24] "'If there is a woman who possesses thirty-two virtues, she will be the Bodhisattva's (菩薩 [pu sa]) mother. What are these thirty-two virtues? First, her fame is lofty and far-reaching. Second, she is praised by all. Third, her deportment is flawless. Fourth, she has all the physical marks. Fifth, her lineage is noble. Sixth, she is supremely beautiful. Seventh, her name and virtue are well-matched. Eighth, she is neither too tall nor too short, neither too coarse nor too slender. Ninth, she has never been pregnant before. Tenth, she has attained the purity of natural precepts. Eleventh, her mind has no attachments. Twelfth, her complexion is pleasant. Thirteenth, her movements are always auspicious (to the right). Fourteenth, her understanding is clear and awakened. Fifteenth, her nature is gentle and harmonious. Sixteenth, she is never fearful. Seventeenth, she has wide learning and does not forget. Eighteenth, she is adorned with wisdom. Nineteenth, her mind is without deceit or falsehood. Twentieth, she never cheats. Twenty-first, she has never been angry. Twenty-second, she is always without stinginess. Twenty-third, her nature is not jealous. Twenty-fourth, her nature is not restless. Twenty-fifth, her complexion is radiant. Twenty-sixth, her mouth speaks no evil words. Twenty-seventh, she is capable of patience in all matters. Twenty-eighth, she is full of shame (慚 [can]) and conscience (愧 [kui]). Twenty-ninth, the three poisons (三毒 [san du]) are attenuated in her. Thirtieth, she is free from all faults of women. Thirty-first, she serves her husband according to the precepts. Thirty-second, she is adorned with all excellent qualities. These are the thirty-two virtues. If one possesses such virtues, only then is one fit to be the Bodhisattva's (菩薩 [pu sa]) mother. The Bodhisattva (菩薩 [pu sa]) does not enter the womb during the dark half of the month; he must enter when the white half of the month aligns with the Puṣya constellation (弗沙星合 [fu sha xing he]), and his mother observes pure precepts and fasting. It is then that the Bodhisattva (菩薩 [pu sa]) appears and enters the womb.'

[0542c24] “ ‘ruò yǒu nǚ rén chéng jiù sān shí èr zhǒng gōng dé, dāng wèi pú sà zhī mǔ. hé děng míng wèi sān shí èr dé? yī zhě míng chēng gāo yuǎn. èr zhě zhòng suǒ zī jiē. sān zhě wēi yí wú shī. sì zhě zhū xiāng jù zú. wǔ zhě zhǒng xìng gāo guì. liù zhě duān zhèng jué lún. qī zhě míng dé xiāng chēng. bā zhě bù zhǎng bù duǎn bù cū bù xì. jiǔ zhě wèi céng yùn yù. shí zhě xìng jiè chéng jiù. shí yī zhě xīn wú zhí zhe. shí èr zhě yán sè hé yuè. shí sān zhě yùn dòng shùn yòu. shí sì zhě shí yòng míng wù. shí wǔ zhě zī xìng róu hé. shí liù zhě cháng wú bù jù. shí qī zhě duō wén bù wàng. shí bā zhě zhì huì zhuāng yán. shí jiǔ zhě xīn wú chǎn qū. èr shí zhě wú suǒ qī kuáng. èr shí yī zhě wèi cháng fèn huì. èr shí èr zhě héng wú qiān lìn. èr shí sān zhě xìng bù jí dù. èr shí sì zhě xìng wú zào dòng. èr shí wǔ zhě róng sè zī rùn. èr shí liù zhě kǒu wú è yán. èr shí qī zhě yú shì néng rěn. èr shí bā zhě jù zú cán kuì. èr shí jiǔ zhě sān dú jiē báo. sān shí zhě yuǎn lí yī qiè nǚ rén guò shī. sān shí yī zhě fèng fū rú jiè. sān shí èr zhě zhòng xiāng yuán mǎn. rú shì míng wèi sān shí èr dé. ruò yǒu chéng jiù rú shàng gōng dé, fāng nǎi kān rèn wèi pú sà mǔ. pú sà bù yú hēi yuè rù tāi, yào yǐ bái yuè fú shā xīng hé, qí mǔ shòu chí qīng jìng zhāi jiè, pú sà yú shì fāng xiàn rù tāi.’

[0542c24] " 'ruo you nu ren cheng jiu san shi er zhong gong de, dang wei pu sa zhi mu. he deng ming wei san shi er de? yi zhe ming cheng gao yuan. er zhe zhong suo zi jie. san zhe wei yi wu shi. si zhe zhu xiang ju zu. wu zhe zhong xing gao gui. liu zhe duan zheng jue lun. qi zhe ming de xiang cheng. ba zhe bu zhang bu duan bu cu bu xi. jiu zhe wei ceng yun yu. shi zhe xing jie cheng jiu. shi yi zhe xin wu zhi zhe. shi er zhe yan se he yue. shi san zhe yun dong shun you. shi si zhe shi yong ming wu. shi wu zhe zi xing rou he. shi liu zhe chang wu bu ju. shi qi zhe duo wen bu wang. shi ba zhe zhi hui zhuang yan. shi jiu zhe xin wu chan qu. er shi zhe wu suo qi kuang. er shi yi zhe wei chang fen hui. er shi er zhe heng wu qian lin. er shi san zhe xing bu ji du. er shi si zhe xing wu zao dong. er shi wu zhe rong se zi run. er shi liu zhe kou wu e yan. er shi qi zhe yu shi neng ren. er shi ba zhe ju zu can kui. er shi jiu zhe san du jie bao. san shi zhe yuan li yi qie nu ren guo shi. san shi yi zhe feng fu ru jie. san shi er zhe zhong xiang yuan man. ru shi ming wei san shi er de. ruo you cheng jiu ru shang gong de, fang nai kan ren wei pu sa mu. pu sa bu yu hei yue ru tai, yao yi bai yue fu sha xing he, qi mu shou chi qing jing zhai jie, pu sa yu shi fang xian ru tai.'

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

[0543a14] "Those Bodhisattvas (諸菩薩 [zhu pu sa]) and devas (諸天子 [zhu tian zi]), hearing of such pure lineages and parental virtues, each reflected: 'Who possesses these virtues?' They further thought: 'Only King Śuddhodana (輸頭檀王 [shu tou tan wang]) of the Śākya (釋氏 [shi shi]) clan, whose lineage is outstanding, a descendant of Cakravartin kings (轉輪王種 [zhuan lun wang zhong]). His capital city and country have many people, are peaceful and prosperous, and are very delightful. This King Śuddhodana (輸檀王 [shu tan wang]) is perfectly endowed with the marks of a human, his countenance is dignified and exquisitely beautiful, his majestic power is great, adorned with blessings and wisdom, what he undertakes is always good, and he transforms society with goodness. His family is noble and wealthy, abundant in treasures, elephants, horses, and the seven treasures (七珍 [qi zhen]) are all full. He deeply understands the law of karma and is free from all wrong views. Among the Śākya (釋種 [shi zhong]) clan, he is the sole master, revered by all directions, and those who see him rejoice. He is skilled in arts, neither old nor young, knows teachings and times, and understands all worldly customs. He rules by Dharma (法 [fa]), governing all things according to Dharma (法 [fa]). Furthermore, all the people in his kingdom have planted wholesome roots in past lives, and with one mind, they serve their ruler.

[0543a14] “bǐ zhū pú sà jí zhū tiān zi, wén shuō rú shì zhǒng zú qīng jìng fù mǔ gōng dé, gè zì sī wéi: ‘shuí yǒu jù cǐ zhū gōng dé zhě?’ fù zuò shì niàn: ‘wéi yǒu shì shì shū tóu tán wáng, zú wàng shū shèng, zhuǎn lún wáng zhǒng, suǒ dōu guó yì rén mín zhòng duō, ān yǐn fēng ráo shén kě ài lè. qí shū tán wáng, rén xiāng yuán mǎn, yán róng duān zhèng wēi miào dì yī, wēi dé guāng dà fú zhì zhuāng yán, suǒ wèi bì shàn, yǐ shàn huà sú. qí jiā háo guì fù yǒu cái bǎo, xiàng mǎ qī zhēn jiē xī yíng mǎn, shēn dá yè guǒ lí zhū è jiàn, yú shì zhǒng zhōng wéi cǐ wèi zhǔ, sì fāng guī fú jiàn zhě huān xǐ, xián xí jì yì, bù lǎo bù shǎo, zhī jiào zhī shí, shì jiān guǐ shì wú bù jiě le, yǐ fǎ wèi wáng, yī fǎ yù wù. yòu qí guó tǔ suǒ yǒu rén mín sù zhí shàn gēn, xián yǐ yī xīn chéng shì qí zhǔ.

[0543a14] "bi zhu pu sa ji zhu tian zi, wen shuo ru shi zhong zu qing jing fu mu gong de, ge zi si wei: 'shui you ju ci zhu gong de zhe?' fu zuo shi nian: 'wei you shi shi shu tou tan wang, zu wang shu sheng, zhuan lun wang zhong, suo dou guo yi ren min zhong duo, an yin feng rao shen ke ai le. qi shu tan wang, ren xiang yuan man, yan rong duan zheng wei miao di yi, wei de guang da fu zhi zhuang yan, suo wei bi shan, yi shan hua su. qi jia hao gui fu you cai bao, xiang ma qi zhen jie xi ying man, shen da ye guo li zhu e jian, yu shi zhong zhong wei ci wei zhu, si fang gui fu jian zhe huan xi, xian xi ji yi, bu lao bu shao, zhi jiao zhi shi, shi jian gui shi wu bu jie le, yi fa wei wang, yi fa yu wu. you qi guo tu suo you ren min su zhi shan gen, xian yi yi xin cheng shi qi zhu.

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

[0543a26] "'The King's holy Queen is named Māyā (摩耶 [mo ye]). She is the daughter of King Subala (善覺王 [shan jue wang]), young and in her prime, possessing all excellent marks and signs, and has never been pregnant before. She is uniquely beautiful, her complexion lovely like a painting, without any flaws, her words are sincere and her speech is subtle and eloquent, her body and mind are tranquil, free from defilement and affliction, and without jealousy. Her speech is always timely, she delights in generosity, she has attained the purity of natural precepts, and she is always content with her husband. Her mind is not easily disturbed, her emotions are not outwardly defiled, her limbs are well-proportioned, her eyebrows are high and long, her forehead is broad and flat, her hair is dark and lustrous like a black bee. She smiles when she speaks, her voice is beautiful and gentle, her actions are auspicious (to the right), upright and without deceit, without flattery or trickery, with shame and conscience, her mind is calm and her countenance is pure. The three poisons (三毒 [san du]) are attenuated in her, she is gentle and capable of patience, and she is well-guarded in her face, eyes, hands, and feet. Her body is soft like Kāliṅga cloth (迦隣陀衣 [jia lin tuo yi]), her eyes are pure and long like blue lotuses, her lips are red and beautiful like the Bimba fruit (頻婆果 [pin po guo]), her neck is like a conch shell, beautiful like a rainbow, her proportions are just right, and her deportment is exemplary. Her shoulders are beautiful, her arms are long, her limbs are complete, and her skin is radiant like a diamond, indestructible. She is skilled in many arts, hence named Māyā (摩耶 [mo ye]). She always resides in the royal palace like a jewel maiden or a transformed maiden, or like a celestial maiden dwelling in the Pleased Garden (歡喜園 [huan xi yuan]). Possessing all these virtues, she is truly worthy to be the Bodhisattva's (菩薩 [pu sa]) mother. Such virtues are found only in the Śākya (釋種 [shi zhong]) clan, not in others.' Then he spoke in verses:

"'The Bodhisattva (菩薩 [pu sa]) is in Tuṣita (兜率 [dou lu]),
Dwelling in the Dharma Assembly Hall (法集堂 [fa ji tang]),
The assembly of the same vehicle and the devas (天眾 [tian zhong]),
All respectfully surround him.
Together they observe the noble lineage,
Where will the Bodhisattva (菩薩 [pu sa]) be born?
They see this Jambudvīpa (閻浮提 [yan fu ti]),
A great Kṣatriya (剎利 [sha li]) royal lineage,
The Śākya (釋氏 [shi shi]) clan, most pure,
There he should descend.
The city is named Kapilavastu (迦毘羅 [jia pi luo]),
A lineage of Cakravartin kings (輪王種 [lun wang zhong]) through generations,
Peaceful and without enemies,
Transforming with goodness, revered by all.
Their country is very beautiful,
All people rejoice,
They follow the Dharma (法 [fa]) and do good,
All with the mind of a king.
Their relatives are mostly capable,
Their strength comparable to giant elephants.
Or equal to the strength of two or three elephants,
Brave and skilled in many arts,
They do not harm sentient beings.
The King's holy Queen,
First among a thousand consorts,
Supremely beautiful, without peer,
Hence named Māyā (摩耶 [mo ye]).
Her countenance surpasses that of heavenly maidens,
Her limbs are all well-proportioned,
Devas (天人 [tian ren]) and asuras (阿修羅 [a xiu luo]),
Gaze at her without weariness.
Pure and free from all faults,
Without a mind of defiled desire,
Her words are most subtle,
Upright and gentle.
Her body is always fragrant and pure,
Without anything detestable,
Smiling, not frowning,
Knowing the Dharma (法 [fa]), full of shame and conscience.
Without arrogance or flattery,
Or a jealous mind,
Free from evil, pure in all actions,
Practicing compassion and fond of giving.
All faults of worldly women,
Her body transcends them all.
No deva (天人 [tian ren]) or human,
Can surpass her.
Possessing all virtues,
She is fit to conceive the Great Sage,
Having been the Bodhisattva's (菩薩 [pu sa]) mother
For five hundred lives.
The King is also like this,
Having been his father for many lives.
The mother observes precepts,
For thirty-two months.
Her brahmacarya (梵行 [fan xing]) accumulates majestic power,
Her body always radiant.
Wherever the Holy Queen treads,
That place naturally becomes adorned.
Devas (天人 [tian ren]) and asuras (阿修羅 [a xiu luo]),
Cannot look at her with lustful minds,
All are亲 [qin] (qīn) and respectful,
Like a mother or sister.
With this pure karma,
Her deportment like a sage,
Bringing renown to the King,
All petty kings submit.
Their virtues are equally matched,
This is the Bodhisattva's (菩薩 [pu sa]) mother.
No other woman,
Is fit to be the Buddha's mother.
The devas (眾天子 [zhong tian zi]) of majestic power,
The great wise Bodhisattvas (諸菩薩 [zhu pu sa]),
All praise the virtues of this mother,
The Bodhisattva (菩薩 [pu sa]) should descend and be born.' "

[0543a26] “ ‘wáng zhī shèng hòu míng yuē mó yé, shàn jué wáng nǚ, nián shǎo shèng mǎn jù zú xiāng hǎo, wèi cháng yùn yù. duān zhèng wú shuāng zī sè yán měi yóu rú cǎi huà, wú zhū guò è, suǒ yán chéng dì chū miào yīn cí, shēn xīn tián hé wú zuì lí nǎo, yì wú jí dù. yǔ bì yīng shí, lè xíng huì shī, xìng jiè chéng jiù, cháng yú jǐ fū ér shēng zhī zú. xīn bù qīng dòng qíng wú wài rǎn, zhī jié xiāng chēng méi gāo ér zhǎng, é guǎng píng zhèng fà cǎi gàn hēi, yóu rú xuán fēng. hán xiào ér yán měi shēng róu ruǎn, suǒ zuò shùn yòu zhì zhí wú qū, wú chǎn wú kuáng yǒu cán yǒu kuì, xīn xìng ān jìng yán róng qīng jìng. sān dú jiē báo wēn hé néng rěn, ér yú miàn mù jí yǐ shǒu zú, shàn zì fáng xián. shēn tǐ róu ruǎn rú jiā lín tuó yī, mù jìng xiū guǎng rú qīng lián huā, chún sè chì hǎo rú pín pó guǒ, jǐng rú luó xuán, měi ruò hóng ní, xiū duǎn hé dù róng yí kě fǎ. qí jiān duān hǎo qí bì yōng zhǎng, zhī tǐ yuán mǎn fū cǎi rùn zé, yóu rú jīn gāng bù kě jǔ huài. shàn jiě zhòng yì gù hào mó yé, cháng chù wáng gōng yóu rú bǎo nǚ yì rú huà nǚ, yòu shì tiān nǚ zhù huān xǐ yuán, jù sī zhòng dé, nǎi néng kān rèn wèi pú sà mǔ. rú shì gōng dé wéi shì zhǒng yǒu, fēi yú yǒu zhī.’ yú shì sòng yuē:

“ ‘pú sà zài dōu lǜ,　　chù yú fǎ jí táng,
　　tóng chéng jí tiān zhòng,　　jiē gōng jìng wéi rào.
　　gòng guān yú shèng zú,　　pú sà hé chù shēng?
　　jiàn cǐ yán fú tí,　　shā lì wáng dà xìng,
　　shì shì zuì qīng jìng,　　yú bǐ yīng jiàng shén.
　　chéng hào jiā pí luó,　　jī dài lún wáng zhǒng,
　　ān yǐn wú yuàn dí,　　shàn huà zhòng suǒ guī.
　　qí guó shén yán hǎo,　　wàn xìng jiē huān xǐ,
　　fèng fǎ ér cóng shàn,　　xián tóng wáng zhě xīn.
　　qīn shǔ duō shèng néng,　　lì jiāng jù xiàng bǐ.
　　huò yǔ èr sān xiàng,　　qí lì gòng qí děng,
　　yǒng wǔ duō jì yì,　　bù shāng hài zhòng shēng.
　　qí wáng zhī shèng hòu,　　qiān fēi zhōng dì yī,
　　duān zhèng wú lún pǐ,　　gù hào wèi mó yé.
　　róng mào guò tiān nǚ,　　zhī jié jiē xiāng chēng,
　　tiān rén ā xiū luó,　　dǔ zhī wú yàn zú.
　　qīng jìng lí zhū guò,　　ér wú huì yù xīn,
　　yán cí shén wēi miào,　　zhì zhí fù róu ruǎn.
　　shēn tǐ cháng xiāng jié,　　yī qiè wú kě è,
　　hán xiào bù pín cù,　　zhī fǎ jù cán kuì.
　　wú jiāo màn chǎn qū,　　jí yǐ jí dù xīn,
　　lí xié jìng zhū yè,　　xíng cí hǎo huì shī.
　　shì jiān nǚ rén guò,　　qí shēn xī chāo yuè,
　　yī qiè zhū tiān rén,　　wú yǒu néng yú zhě.
　　jù zú zhū gōng dé,　　yí yīng huái dà shèng,
　　céng yú wǔ bǎi shēng,　　héng wèi pú sà mǔ.
　　qí wáng yì rú shì,　　duō shēng yǐ wèi fù,
　　mǔ qǐng chí jìn jiè,　　jīng sān shí èr yuè.
　　fàn xíng jī wēi dé,　　qí shēn cháng guāng míng,
　　shèng hòu suǒ yóu lǚ,　　sī chù zì yán shì.
　　tiān rén ā xiū luó,　　wú néng yù xīn shì,
　　yī qiè xián qīn jìng,　　rú mǔ rú zǐ mèi.
　　yǐ cǐ qīng jìng yè,　　wēi yí bǐ shèng xián,
　　lìng wáng shàn míng yù,　　sù sàn xián guī fú.
　　gōng dé liǎng xiāng chēng,　　shì wèi pú sà mǔ,
　　gèng wú zhū nǚ rén,　　kān wèi fú mǔ zhě.
　　wēi dé zhòng tiān zi,　　dà zhì zhū pú sà,
　　xián tàn sī mǔ dé,　　pú sà yīng jiàng shēng.’ ”

fǎ mén pǐn dì sì

[0543a26] " 'wang zhi sheng hou ming yue mo ye, shan jue wang nu, nian shao sheng man ju zu xiang hao, wei chang yun yu. duan zheng wu shuang zi se yan mei you ru cai hua, wu zhu guo e, suo yan cheng di chu miao yin ci, shen xin tian he wu zui li nao, yi wu ji du. yu bi ying shi, le xing hui shi, xing jie cheng jiu, chang yu ji fu er sheng zhi zu. xin bu qing dong qing wu wai ran, zhi jie xiang cheng mei gao er zhang, e guang ping zheng fa cai gan hei, you ru xuan feng. han xiao er yan mei sheng rou ruan, suo zuo shun you zhi zhi wu qu, wu chan wu kuang you can you kui, xin xing an jing yan rong qing jing. san du jie bao wen he neng ren, er yu mian mu ji yi shou zu, shan zi fang xian. shen ti rou ruan ru jia lin tuo yi, mu jing xiu guang ru qing lian hua, chun se chi hao ru pin po guo, jing ru luo xuan, mei ruo hong ni, xiu duan he du rong yi ke fa. qi jian duan hao qi bi yong zhang, zhi ti yuan man fu cai run ze, you ru jin gang bu ke ju huai. shan jie zhong yi gu hao mo ye, chang chu wang gong you ru bao nu yi ru hua nu, you shi tian nu zhu huan xi yuan, ju si zhong de, nai neng kan ren wei pu sa mu. ru shi gong de wei shi zhong you, fei yu you zhi.' yu shi song yue:

" 'pu sa zai dou lu, chu yu fa ji tang,
tong cheng ji tian zhong, jie gong jing wei rao.
gong guan yu sheng zu, pu sa he chu sheng?
jian ci yan fu ti, sha li wang da xing,
shi shi zui qing jing, yu bi ying jiang shen.
cheng hao jia pi luo, ji dai lun wang zhong,
an yin wu yuan di, shan hua zhong suo gui.
qi guo shen yan hao, wan xing jie huan xi,
feng fa er cong shan, xian tong wang zhe xin.
qin shu duo sheng neng, li jiang ju xiang bi.
huo yu er san xiang, qi li gong qi deng,
yong wu duo ji yi, bu shang hai zhong sheng.
qi wang zhi sheng hou, qian fei zhong di yi,
duan zheng wu lun pi, gu hao wei mo ye.
rong mao guo tian nu, zhi jie jie xiang cheng,
tian ren a xiu luo, du zhi wu yan zu.
qing jing li zhu guo, er wu hui yu xin,
yan ci shen wei miao, zhi zhi fu rou ruan.
shen ti chang xiang jie, yi qie wu ke e,
han xiao bu pin cu, zhi fa ju can kui.
wu jiao man chan qu, ji yi ji du xin,
li xie jing zhu ye, xing ci hao hui shi.
shi jian nu ren guo, qi shen xi chao yue,
yi qie zhu tian ren, wu you neng yu zhe.
ju zu zhu gong de, yi ying huai da sheng,
ceng yu wu bai sheng, heng wei pu sa mu.
qi wang yi ru shi, duo sheng yi wei fu,
mu qing chi jin jie, jing san shi er yue.
fan xing ji wei de, qi shen chang guang ming,
sheng hou suo you lu, si chu zi yan shi.
tian ren a xiu luo, wu neng yu xin shi,
yi qie xian qin jing, ru mu ru zi mei.
yi ci qing jing ye, wei yi bi sheng xian,
ling wang shan ming yu, su san xian gui fu.
gong de liang xiang cheng, shi wei pu sa mu,
geng wu zhu nu ren, kan wei fu mu zhe.
wei de zhong tian zi, da zhi zhu pu sa,
xian tan si mu de, pu sa ying jiang sheng.' "

fa men pin di si