Discourse on Past and Present Causes and Effects, Scroll 3

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

Past and Present Karma Sutra, Volume 3
Translated by 宋天竺三藏求那跋陀羅 [song tian zhu san cang qiu na ba tuo luo] (Gunabhadra) from Central India during the Song Dynasty

guò qù xiàn zài yīn guǒ jīng juǎn dì sān

sòng tiān zhú sān cáng qiú nà bá tuó luó yì

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[0636b08] “ěr shí bái jìng wáng, fā qiǎn wáng shī jí dà chén yǐ, jí yǐ tài zi yīng luò, yǔ mó hē bō dū bō tí, ér yǔ zhī yán: ‘cǐ shì tài zi suǒ fú yīng luò, fù chē nì hái, lìng yǐ yǔ rǔ.’ mó hē bō dū bō tí, jiàn yīng luò yǐ, bèi zēng bēi jué, ér zì niàn yán: ‘sì tiān xià rén, jí wèi báo fú, shī cǐ míng zhì zhuǎn lún shèng wáng.’ yòu sòng yú zhuāng yán jù, yǐ yǔ yé shū tuó luó, ér yǔ zhī yuē: ‘tài zi yǐ cǐ yán shēn zhī jù, lìng chí yǔ rǔ.’ yé shū tuó luó, jì jiàn cǐ wù, mèn jué bì de. wáng yòu qiǎn rén chì yé shū tuó luó, lìng zì ài jìng, wú shǐ tāi zi bù ān yǐn yě.

guo qu xian zai yin guo jing juan di san

song tian zhu san cang qiu na ba tuo luo yi

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[0636b08] "er shi bai jing wang, fa qian wang shi ji da chen yi, ji yi tai zi ying luo, yu mo he bo du bo ti, er yu zhi yan: 'ci shi tai zi suo fu ying luo, fu che ni hai, ling yi yu ru.' mo he bo du bo ti, jian ying luo yi, bei zeng bei jue, er zi nian yan: 'si tian xia ren, ji wei bao fu, shi ci ming zhi zhuan lun sheng wang.' you song yu zhuang yan ju, yi yu ye shu tuo luo, er yu zhi yue: 'tai zi yi ci yan shen zhi ju, ling chi yu ru.' ye shu tuo luo, ji jian ci wu, men jue bi de. wang you qian ren chi ye shu tuo luo, ling zi ai jing, wu shi tai zi bu an yin ye.

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

[0636b17] "At that time, the royal preceptor and ministers, having arrived at the ascetic forest of 跋伽仙人 [ba jia xian ren] (Bhaarga Rishi), dismissed their attendants and ornaments, and went forward to the place where the 仙人 [xian ren] (Rishi) resided. The 仙人 [xian ren] (Rishi) invited them to sit, and after mutual greetings, the royal preceptor said to the 仙人 [xian ren] (Rishi): 'I am the royal preceptor of 白淨王 [bai jing wang] (King Suddhodana). The reason I have come here today is that 彼白淨王 [bi bai jing wang] (that King Suddhodana's) 足相太子 [zu xiang tai zi] (Prince, who bears the marks of a great being), disgusted with the sufferings of birth, old age, sickness, and death, has renounced his home to practice the Way. His path led through this forest. Did the great 仙人 [xian ren] (Rishi) see him?' 跋伽仙人 [ba jia xian ren] (Bhaarga Rishi) replied to the royal preceptor: 'I recently saw a young man near here, with a dignified appearance and all the excellent marks. He came into this forest and debated with me, staying for one night. I did not know he was the King's 太子 [tai zi] (Prince). He disdained the path we cultivate, and from here he went north to the 仙人 [xian ren] (Rishis) 阿羅邏 [a luo luo] (Alara Kalama) and 迦蘭 [jia lan] (Udraka Ramaputra).'

[0636b17] “ěr shí wáng shī, jí yǐ dà chén, zhì bá jiā xiān rén kǔ xíng lín zhōng, chú qù cóng rén jí zhū yí shì, biàn qián xiān rén suǒ zhù zhī chù. xiān rén qǐng zuò, hù xiāng wèn xùn, yú shì wáng shī, yǔ xiān rén yán: ‘wǒ shì bái jìng wáng shī, jīn suǒ yǐ lái zhì yú cǐ zhě, bǐ bái jìng wáng, zú xiāng tài zi, yàn è shēng lǎo bìng sǐ zhī kǔ, chū jiā xué dào, lù yóu cǐ lín, dà xiān jiàn bù?’ bá jiā xiān rén dá wáng shī yán: ‘wǒ jìn yú cǐ jiàn yī tóng zi, yán róng duān zhèng, xiāng hǎo jù zú, lái rù cǐ lín, gòng wǒ yì lùn, suì jīng yī sù, bù zhī nǎi shì wáng zhī tài zi； bǐ báo wǒ děng suǒ xiū zhī dào, cóng cǐ běi xíng, yì bǐ xiān rén ā luó luó,, jiā lán.’

[0636b17] "er shi wang shi, ji yi da chen, zhi ba jia xian ren ku xing lin zhong, chu qu cong ren ji zhu yi shi, bian qian xian ren suo zhu zhi chu. xian ren qing zuo, hu xiang wen xun, yu shi wang shi, yu xian ren yan: 'wo shi bai jing wang shi, jin suo yi lai zhi yu ci zhe, bi bai jing wang, zu xiang tai zi, yan e sheng lao bing si zhi ku, chu jia xue dao, lu you ci lin, da xian jian bu?' ba jia xian ren da wang shi yan: 'wo jin yu ci jian yi tong zi, yan rong duan zheng, xiang hao ju zu, lai ru ci lin, gong wo yi lun, sui jing yi su, bu zhi nai shi wang zhi tai zi; bi bao wo deng suo xiu zhi dao, cong ci bei xing, yi bi xian ren a luo luo,, jia lan.'

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

[0636b26] "At that time, the royal preceptor and ministers, having heard this, immediately hastened to the 仙人所 [xian ren suo] (Rishis' abode). On the way, they saw the 太子 [tai zi] (Prince) from afar, sitting upright in contemplation under a tree, his radiant appearance surpassing the sun and moon. They immediately dismounted, dismissed their retinue, took off their ceremonial robes, approached the 太子 [tai zi] (Prince), sat on one side, and exchanged greetings. Thereupon, the royal preceptor addressed the 太子 [tai zi] (Prince), saying: 'The great King sent me to seek the 太子 [tai zi] (Prince) and has something to say.' The 太子 [tai zi] (Prince) replied: 'What does my father, the King, want you to say?' The royal preceptor immediately said: 'The great King has long known that the 太子 [tai zi] (Prince) is deeply devoted to renunciation, and this intention is difficult to change. However, the King's deep affection and love for the 太子 [tai zi] (Prince) have caused a raging fire of sorrow that constantly burns within him. It requires the 太子 [tai zi] (Prince)'s return to extinguish it. Please turn your carriage and return to the royal city. Although there are governmental affairs, we will not allow the 太子 [tai zi] (Prince) to completely abandon his practice of the Way. A place of tranquility does not necessarily have to be in the mountains and forests. 摩訶波闍波提 [mo he bo du bo ti] (Mahaprajapati) and 耶輸陀羅 [ye shu tuo luo] (Yasodhara), along with all your internal and external relatives, are all immersed in a great ocean of grief and suffering, longing for the 太子 [tai zi] (Prince)'s return to rescue them.'

[0636b26] “ěr shí wáng shī dà chén, wén cǐ yán yǐ, jí biàn jí wǎng bǐ xiān rén suǒ, ér yú zhōng lù, yáo jiàn tài zi zài yú shù xià, duān zuò sī wéi, xiāng hǎo guāng míng, yú yú rì yuè. jí biàn xià mǎ, chú què shì wèi, tuō zhū yí fú, qián tài zi suǒ, zuò yú yī miàn, hù xiāng wèn xùn. yú shì wáng shī, bái tài zi yán: ‘dà wáng jiàn shǐ xún qiú tài zi, yù yǒu suǒ shuō.’ tài zi dá yuē: ‘fù wáng qiǎn rǔ, yù hé suǒ dào?’ wáng shī jí yán: ‘dà wáng jiǔ zhī tài zi shēn lè chū jiā, cǐ yì nán huí, rán wáng yú tài zi, ēn ài qíng shēn, yōu chóu shèng huǒ, cháng zì chì rán, xū tài zi guī, yǐ miè zhī ěr. yuàn biàn huí jià, hái fǎn gōng chéng, suī yǒu wù wù, bù lìng tài zi quán qì dào yè； jìng xīn zhī chù, bù bì shān lín； mó hē bō dū bō tí, yé shū tuó luó, nèi wài juàn shǔ, jiē xī méi yú yōu nǎo dà hǎi, sī tài zi hái, ér zhěng jiù zhī.’

[0636b26] "er shi wang shi da chen, wen ci yan yi, ji bian ji wang bi xian ren suo, er yu zhong lu, yao jian tai zi zai yu shu xia, duan zuo si wei, xiang hao guang ming, yu yu ri yue. ji bian xia ma, chu que shi wei, tuo zhu yi fu, qian tai zi suo, zuo yu yi mian, hu xiang wen xun. yu shi wang shi, bai tai zi yan: 'da wang jian shi xun qiu tai zi, yu you suo shuo.' tai zi da yue: 'fu wang qian ru, yu he suo dao?' wang shi ji yan: 'da wang jiu zhi tai zi shen le chu jia, ci yi nan hui, ran wang yu tai zi, en ai qing shen, you chou sheng huo, chang zi chi ran, xu tai zi gui, yi mie zhi er. yuan bian hui jia, hai fan gong cheng, sui you wu wu, bu ling tai zi quan qi dao ye; jing xin zhi chu, bu bi shan lin; mo he bo du bo ti, ye shu tuo luo, nei wai juan shu, jie xi mei yu you nao da hai, si tai zi hai, er zheng jiu zhi.'

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

[0636c11] "At that time, the 太子 [tai zi] (Prince), hearing the words of the royal preceptor, replied to the royal preceptor with a deep and solemn voice: 'How could I not know my father, the King's, deep affection for me? But I fear the suffering of birth, old age, sickness, and death, which is why I have come here, to eliminate them. If affection could last forever and there were no suffering of birth, old age, sickness, and death, why would I have come here? The reason I have left my father, the King, is for the sake of future harmony. Although the great fire of my father's sorrow burns intensely now, my father and I will only experience this suffering in this life. In the future, this affliction will be permanently severed. If, as you say, I were to remain in the palace to cultivate the Way, it would be like a seven-jeweled house filled with raging flames—would anyone be able to remain in such a room? Or like poisoned food, even a starving person would never eat it. Since I have abandoned the kingdom and renounced my home to cultivate the Way, how could I return to the royal city to practice? Worldly people, amidst great suffering, still indulge in minor pleasures and cannot bear to give them up for even a moment. How much more so should I, who am in this extremely tranquil place, free from all afflictions, abandon it and return to evil? In ancient times, kings who entered the mountains to learn the Way never returned midway to indulge in desires. If my father, the King, insists on my return, it would be a violation of the laws of the former kings.'

[0636c11] “ěr shí tài zi, wén wáng shī yǔ, yǐ shēn zhòng shēng dá wáng shī yán: ‘wǒ qǐ bù zhī fù wáng yú wǒ ēn qíng shēn yé? dàn wèi shēng lǎo bìng sǐ zhī kǔ, shì yǐ lái cǐ, wèi duàn chú gù. ruò lìng ēn ài zhōng rì hé huì yòu wú shēng lǎo bìng sǐ kǔ zhě, wǒ fù hé wèi lái zhì yú cǐ? wǒ jīn suǒ yǐ wéi yuǎn fù wáng, yù wèi jiāng lái hé hé gù ěr. fù wáng yōu chóu dà huǒ jīn suī chì rán, wǒ yǔ fù wáng, wéi yú jīn shēng yǒu cǐ yī kǔ, jiāng lái zì dāng yǒng jué sī huàn. ruò rú rǔ yán, lìng wú chù gōng xiū dào yè zhě, rú qī bǎo shě, mǎn zhōng yàn huǒ, dāng yǒu rén néng zhǐ cǐ shì bù? rú zá dú shí, shè yǒu jī rén, zhōng bù shí zhī. wǒ jì qì guó, chū jiā xiū dào, yún hé lìng wǒ fù hái gōng chéng xiū xué dào yé? shì jiān zhī rén, zài dà kǔ zhōng, wèi xiǎo lè gù, shàng fù dān miǎn bù néng zàn shě； kuàng wǒ zài cǐ jí jìng jì chù, wú zhū huàn kǔ, ér néng juān qì, hái jiù yú è? gǔ xī zhū wáng, rù shān xué dào, wú yǒu zhōng lù hái shòu yù zhě； fù wáng ruò yù bì lìng wǒ guī, biàn shì wéi yú xiān wáng zhī fǎ.’

[0636c11] "er shi tai zi, wen wang shi yu, yi shen zhong sheng da wang shi yan: 'wo qi bu zhi fu wang yu wo en qing shen ye? dan wei sheng lao bing si zhi ku, shi yi lai ci, wei duan chu gu. ruo ling en ai zhong ri he hui you wu sheng lao bing si ku zhe, wo fu he wei lai zhi yu ci? wo jin suo yi wei yuan fu wang, yu wei jiang lai he he gu er. fu wang you chou da huo jin sui chi ran, wo yu fu wang, wei yu jin sheng you ci yi ku, jiang lai zi dang yong jue si huan. ruo ru ru yan, ling wu chu gong xiu dao ye zhe, ru qi bao she, man zhong yan huo, dang you ren neng zhi ci shi bu? ru za du shi, she you ji ren, zhong bu shi zhi. wo ji qi guo, chu jia xiu dao, yun he ling wo fu hai gong cheng xiu xue dao ye? shi jian zhi ren, zai da ku zhong, wei xiao le gu, shang fu dan mian bu neng zan she; kuang wo zai ci ji jing ji chu, wu zhu huan ku, er neng juan qi, hai jiu yu e? gu xi zhu wang, ru shan xue dao, wu you zhong lu hai shou yu zhe; fu wang ruo yu bi ling wo gui, bian shi wei yu xian wang zhi fa.'

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

[0636c27] "At that time, the royal preceptor said to the 太子 [tai zi] (Prince): 'What the 太子 [tai zi] (Prince) says now is true. However, some 仙聖 [xian sheng] (holy Rishis) say that there will definitely be retribution in the future, while others say there will definitely not be. Since these two 仙聖 [xian sheng] (holy Rishis) cannot even know whether there will be a definite future existence or not, how can the 太子 [tai zi] (Prince) wish to abandon present happiness and seek an uncertain future retribution? Since the retribution of 生死 [sheng si] (samsara, or birth and death) is still unknown, how can you seek the fruit of liberation? We only ask the 太子 [tai zi] (Prince) to return to the palace.'

[0636c27] “ěr shí wáng shī bái tài zi yán: ‘chéng rú tài zi jīn zhī suǒ shuō. rán zhū xiān shèng, yī yán wèi lái dìng yǒu guǒ bào, yī yán dìng wú, cǐ èr xiān shèng shàng bù néng zhī wèi lái shì zhōng bì dìng yǒu wú, tài zi yún hé yù shě xiàn lè, ér qiú wèi lái bù dìng guǒ bào? shēng sǐ guǒ bào shàng bù kě zhī jué dìng yǒu wú, yún hé nǎi yù qiú jiě tuō guǒ? wéi yuàn tài zi, biàn hái gōng yě.’

[0636c27] "er shi wang shi bai tai zi yan: 'cheng ru tai zi jin zhi suo shuo. ran zhu xian sheng, yi yan wei lai ding you guo bao, yi yan ding wu, ci er xian sheng shang bu neng zhi wei lai shi zhong bi ding you wu, tai zi yun he yu she xian le, er qiu wei lai bu ding guo bao? sheng si guo bao shang bu ke zhi jue ding you wu, yun he nai yu qiu jie tuo guo? wei yuan tai zi, bian hai gong ye.'

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

[0637a04] "The 太子 [tai zi] (Prince) replied: 'Those two 仙人 [xian ren] (Rishis) who speak of future retribution, one says there is, and one says there is not. Both are based on doubt, not definitive statements. I will never follow their teachings, nor should I be challenged by them. Why? I have not come here hoping for retribution. Since I see with my own eyes that birth, old age, sickness, and death must be experienced, I seek liberation to be free from this suffering. You will soon see me achieve the Way. My aspiration will never change. Go back and report this to my father, the King.' After the 太子 [tai zi] (Prince) said this, he immediately rose from his seat, bade farewell to the royal preceptor and ministers, and went north to the abode of 阿羅邏 [a luo luo] (Alara Kalama) and 迦蘭仙人 [jia lan xian ren] (Udraka Ramaputra). At that time, the royal preceptor and ministers, seeing the 太子 [tai zi] (Prince) depart, wept and grieved. First, they felt deep affection for the 太子 [tai zi] (Prince); second, they had received the King's command to go to the 太子 [tai zi] (Prince), but they were unable to change his mind. They lingered by the roadside, unable to return, and discussed among themselves: 'Since we were sent by the King and have accomplished nothing, how can we report back empty-handed? We should leave five intelligent, gentle, loyal, and strong men from our retinue to secretly observe his movements.' Having said this, they looked around and saw 憍陳如 [jiao chen ru] (Kaundinya) and four other men, and said to them: 'Can you all stay here?' The five men replied: 'Excellent! As ordered. We will secretly observe his movements.' They then bade farewell and went to the 太子 [tai zi] (Prince). The royal preceptor and ministers returned to the palace.

[0637a04] “tài zi dá yán: ‘bǐ èr xiān rén, shuō wèi lái guǒ, yī zhě yán yǒu, yī zhě yán wú, jiē shì yí xīn, fēi jué dìng shuō. wǒ jīn zhōng bù xiū shùn bǐ jiào, bù yīng yǐ cǐ ér jiàn nán jié. suǒ yǐ zhě hé? wǒ jīn bù wèi xī mù guǒ bào ér lái zhì cǐ, yǐ mù suǒ jiàn, shēng lǎo bìng sǐ bì yīng jīng zhī, gù qiú jiě tuō miǎn cǐ kǔ ěr. lìng rǔ bù jiǔ jiàn wǒ dào chéng, wǒ cǐ zhì yuàn, zhōng bù kě huí. hái qǐ fù wáng, shuō rú cǐ yě.’ ěr shí tài zi, zuò cǐ yǔ yǐ, jí cóng zuò qǐ, yǔ wáng shī dà chén, cí bié běi xíng, yì ā luó luó,, jiā lán xiān rén suǒ. yú shí wáng shī dà chén, jiàn tài zi qù, tí qì ào nǎo: yī zhě,, niàn tài zi qíng shēn； èr zhě,, fèng shòu wáng shǐ, lái tài zi suǒ, ér fù bù néng yí zhuǎn qí yì. pái huái lù cè, bù néng zì fǎn, hù gòng yì yán: ‘jì bèi wáng shǐ, ér wú lì xiào, jīn zhě kōng guī, yún hé fèng dá? wǒ děng dāng liú suǒ cóng wǔ rén, cōng míng zhì huì, xīn yì róu ruǎn, wèi xìng zhōng zhí, zhǒng zú qiáng zhě, mì lìng cì chá, kàn qí jìn zhǐ.’ zuò cǐ yán yǐ, gù zhān qí bàng, jiàn jiāo chén rú děng wǔ rén, ér yǔ zhī yán: ‘rǔ děng xī néng liú zhǐ cǐ bù?’ wǔ rén dá yán: ‘shàn zāi! rú chì； jìn zhǐ qù lái, dāng mì cì chá.’ jí biàn cí bié, qù tài zi suǒ； wáng shī dà chén, hái guī gōng chéng.

[0637a04] "tai zi da yan: 'bi er xian ren, shuo wei lai guo, yi zhe yan you, yi zhe yan wu, jie shi yi xin, fei jue ding shuo. wo jin zhong bu xiu shun bi jiao, bu ying yi ci er jian nan jie. suo yi zhe he? wo jin bu wei xi mu guo bao er lai zhi ci, yi mu suo jian, sheng lao bing si bi ying jing zhi, gu qiu jie tuo mian ci ku er. ling ru bu jiu jian wo dao cheng, wo ci zhi yuan, zhong bu ke hui. hai qi fu wang, shuo ru ci ye.' er shi tai zi, zuo ci yu yi, ji cong zuo qi, yu wang shi da chen, ci bie bei xing, yi a luo luo,, jia lan xian ren suo. yu shi wang shi da chen, jian tai zi qu, ti qi ao nao: yi zhe,, nian tai zi qing shen; er zhe,, feng shou wang shi, lai tai zi suo, er fu bu neng yi zhuan qi yi. pai huai lu ce, bu neng zi fan, hu gong yi yan: 'ji bei wang shi, er wu li xiao, jin zhe kong gui, yun he feng da? wo deng dang liu suo cong wu ren, cong ming zhi hui, xin yi rou ruan, wei xing zhong zhi, zhong zu qiang zhe, mi ling ci cha, kan qi jin zhi.' zuo ci yan yi, gu zhan qi bang, jian jiao chen ru deng wu ren, er yu zhi yan: 'ru deng xi neng liu zhi ci bu?' wu ren da yan: 'shan zai! ru chi; jin zhi qu lai, dang mi ci cha.' ji bian ci bie, qu tai zi suo; wang shi da chen, hai gui gong cheng.

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

[0637a23] "At that time, the 太子 [tai zi] (Prince) traveled to the abode of 阿羅邏 [a luo luo] (Alara Kalama) and 迦蘭仙人 [jia lan xian ren] (Udraka Ramaputra), crossed the 恒河 [heng he] (Ganges River), and passed through 王舍城 [wang she cheng] (Rajagriha). Upon entering the city, the people saw the 太子 [tai zi] (Prince)'s extraordinarily handsome appearance and excellent marks, and were filled with joy and reverence. The entire nation rushed to gaze at him, and such a clamor reached 頻毘娑羅王 [pin pi suo luo wang] (King Bimbisara). The King, startled, asked: 'What is this sound?' His ministers replied: 'It is the 白淨王太子 [bai jing wang tai zi] (Prince of King Suddhodana), named 薩婆悉達 [sa po xi da] (Sarvarthasiddha, or Siddhartha). Previously, all the physiognomists predicted that he would become a 轉輪王 [zhuan lun wang] (Chakravartin), ruling the 四天下 [si tian xia] (four continents), and also predicted that if he renounced his home, he would surely attain 一切種智 [yi qie zhong zhi] (Sarvajñata, or omniscient wisdom). He has now entered this city, and the people outside are rushing to see him, which is why there is such a commotion.' When 頻毘娑羅王 [pin pi suo luo wang] (King Bimbisara) heard this, his heart was filled with great joy and exhilaration. He immediately ordered someone to go and observe the 太子 [tai zi] (Prince)'s whereabouts. The messenger, having received the order, sought the 太子 [tai zi] (Prince) and found him on 般茶婆山 [ban cha po shan] (Pandava Hill), sitting upright in contemplation on a rock.

[0637a23] “ěr shí tài zi, wǎng bǐ ā luó luó,, jiā lán xiān rén zhù chù, dù yú héng hé, lù yóu wáng shě chéng. jì rù chéng yǐ, zhū rén mín zhòng, jiàn tài zi yán mào xiāng hǎo shū tè, huān xǐ ài jìng； jǔ guó jiē xī bēn chí zhān shì, rú shì xuān huá, chè pín pí suō luó wáng. wáng biàn jīng wèn: ‘cǐ shì hé shēng?’ zhū chén dá yán: ‘bái jìng wáng tài zi, míng sà pó xī dá, xī zhū xiāng shī, jì qí yīng dé zhuǎn lún wáng wèi, wáng sì tiān xià, yòu fù jì qí ruò chū jiā zhě, bì dāng chéng jiù yī qiè zhǒng zhì. qí rén jīn zhě lái rù cǐ chéng, wài zhū rén mín, chí jìng lái kàn, yǐ shì zhī gù, suǒ yǐ xuān nào.’ shí pín pí suō luó wáng, jì wén cǐ yǔ, xīn dà huān xǐ, yǒng yuè biàn shēn； jí chì yī rén, lìng wǎng cì chá tài zi suǒ zài. shǐ zhě shòu chì, xún qiú tài zi, jiàn zài bān chá pó shān, yú yī shí shàng, duān zuò sī wéi.

[0637a23] "er shi tai zi, wang bi a luo luo,, jia lan xian ren zhu chu, du yu heng he, lu you wang she cheng. ji ru cheng yi, zhu ren min zhong, jian tai zi yan mao xiang hao shu te, huan xi ai jing; ju guo jie xi ben chi zhan shi, ru shi xuan hua, che pin pi suo luo wang. wang bian jing wen: 'ci shi he sheng?' zhu chen da yan: 'bai jing wang tai zi, ming sa po xi da, xi zhu xiang shi, ji qi ying de zhuan lun wang wei, wang si tian xia, you fu ji qi ruo chu jia zhe, bi dang cheng jiu yi qie zhong zhi. qi ren jin zhe lai ru ci cheng, wai zhu ren min, chi jing lai kan, yi shi zhi gu, suo yi xuan nao.' shi pin pi suo luo wang, ji wen ci yu, xin da huan xi, yong yue bian shen; ji chi yi ren, ling wang ci cha tai zi suo zai. shi zhe shou chi, xun qiu tai zi, jian zai ban cha po shan, yu yi shi shang, duan zuo si wei.

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

[0637b06] "The messenger immediately returned and reported everything to the great King. The King then prepared his carriage and, with his ministers and people, went to the 太子 [tai zi] (Prince). Upon reaching 般茶婆山 [ban cha po shan] (Pandava Hill), they saw the 太子 [tai zi] (Prince) from afar, radiant and surpassing the sun and moon in his excellent marks. They immediately dismounted, removed their ceremonial attire and retinue, approached him, and sat down to greet him: 'Is the 太子 [tai zi] (Prince)'s 四大 [si da] (four elements) in harmony? My heart is greatly gladdened to see the 太子 [tai zi] (Prince). However, there is one sorrow: the 太子 [tai zi] (Prince) is originally of the 日之種姓 [ri zhi zhong xing] (Solar Dynasty), a lineage of 轉輪王 [zhuan lun wang] (Chakravartins) passed down through generations. The 太子 [tai zi] (Prince) now possesses all the marks of a 轉輪王 [zhuan lun wang] (Chakravartin). Why have you abandoned them and come to these deep mountains, trampling in the dust, arriving so far away? It is because I see this that I am sorrowful. If the 太子 [tai zi] (Prince) does not wish to take the holy royal throne because his father, the King, is still alive, then I will divide my kingdom in half and rule it with you. If you consider that too little, I will abandon my entire kingdom and offer it to you, serving the 太子 [tai zi] (Prince). If you still do not take my kingdom, I will provide the 四兵 [si bing] (four types of armed forces), and you can attack and seize other countries yourself. Whatever the 太子 [tai zi] (Prince) desires, I will not oppose.'

[0637b06] “shí shǐ jí guī, jù bái dà wáng. wáng biàn yán jià, yǔ zhū chén mín, yì tài zi suǒ. zhì bān chá pó shān, yáo jiàn tài zi, xiāng hǎo guāng míng, yú yú rì yuè； jí biàn xià mǎ, chú què yí shì jí zhū shì wèi, qián zuò wèn xùn: ‘tài zi sì dà xī diào hé bù? wǒ jiàn tài zi, xīn shén huān xǐ； rán yǒu yī bēi, tài zi běn shì rì zhī zhǒng xìng, lèi shì xiāng chéng, wèi zhuǎn lún wáng； tài zi jīn zhě zhuǎn lún wáng xiāng, jiē xī jù zú, yún hé shě zhī, lái rù shēn shān, jiàn jí shā tǔ, yuǎn zhì cǐ yé? wǒ jiàn shì gù, suǒ yǐ bēi ěr. tài zi ruò yǐ fù wáng jīn zài, gù yù bù qǔ shèng wáng wèi zhě, dāng yǐ wǒ guó fēn bàn zhì zhī； ruò wèi wèi shǎo, wǒ dāng shě guó jǐn yǐ xiāng fèng, chén shì tài zi； ruò fù bù qǔ wǒ cǐ guó zhě, dāng gěi sì bīng, kě zì gōng fá qǔ tā guó yě. tài zi suǒ yù, qí bù xiāng wéi.’

[0637b06] "shi shi ji gui, ju bai da wang. wang bian yan jia, yu zhu chen min, yi tai zi suo. zhi ban cha po shan, yao jian tai zi, xiang hao guang ming, yu yu ri yue; ji bian xia ma, chu que yi shi ji zhu shi wei, qian zuo wen xun: 'tai zi si da xi diao he bu? wo jian tai zi, xin shen huan xi; ran you yi bei, tai zi ben shi ri zhi zhong xing, lei shi xiang cheng, wei zhuan lun wang; tai zi jin zhe zhuan lun wang xiang, jie xi ju zu, yun he she zhi, lai ru shen shan, jian ji sha tu, yuan zhi ci ye? wo jian shi gu, suo yi bei er. tai zi ruo yi fu wang jin zai, gu yu bu qu sheng wang wei zhe, dang yi wo guo fen ban zhi zhi; ruo wei wei shao, wo dang she guo jin yi xiang feng, chen shi tai zi; ruo fu bu qu wo ci guo zhe, dang gei si bing, ke zi gong fa qu ta guo ye. tai zi suo yu, qi bu xiang wei.'

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

[0637b19] "At that time, the 太子 [tai zi] (Prince), having heard 頻毘娑羅王 [pin pi suo luo wang] (King Bimbisara) speak these words, was deeply moved by his sincerity and immediately replied to the King: 'Your lineage, originally the 明月 [ming yue] (bright moon), is inherently noble and pure, uncorrupted by base deeds. Your actions are always clear and victorious. Your current words are not surprising. However, I perceive that your inner feelings are sincerely more profound than before. You should now cultivate the 三堅法 [san jian fa] (three steadfast principles) with your body, life, and wealth. You should also not encourage others with impermanent things. Since I have now abandoned the 轉輪王 [zhuan lun wang] (Chakravartin) position, what reason would I have to take a king's kingdom? Even if you offer your kingdom to me with good intentions, I would not take it. Why would I use troops to conquer other countries? The reason I have left my parents, shaved my beard and hair, and abandoned my kingdom is to eliminate the suffering of birth, old age, sickness, and death, not to seek the pleasures of the 五欲 [wu yu] (five desires).

[0637b19] “ěr shí tài zi, wén pín pí suō luó wáng shuō cǐ yǔ yǐ, shēn gǎn qí yì, jí dá wáng yán: ‘wáng zhī zhǒng zú, běn shì míng yuè, xìng zì gāo liáng, bù wèi bǐ shì, suǒ wèi suǒ zuò, wú bù qīng shèng； jīn fā shì yán, wèi zú wèi qí. rán wǒ guān wáng, zhōng qíng kěn zhì, bèi yú qián hòu, wáng jīn biàn kě yú shēn mìng cái xiū sān jiān fǎ, yì bù yīng yǐ bù jiān zhī fǎ quàn jiǎng yú rén. wǒ jīn jì shě zhuǎn lún wáng wèi, yì fù hé yuán yīng qǔ wáng guó? wáng yǐ shàn xīn, shě guó yǔ wǒ, yóu shàng bù qǔ, hé yuán yǐ bīng fá qǔ tā guó yě. wǒ jīn suǒ yǐ cí bié fù mǔ,, tì chú xū fà,, shě yú guó zhě, wèi duàn shēng lǎo bìng sǐ kǔ gù, fēi wèi qiú yú wǔ yù lè yě.

[0637b19] "er shi tai zi, wen pin pi suo luo wang shuo ci yu yi, shen gan qi yi, ji da wang yan: 'wang zhi zhong zu, ben shi ming yue, xing zi gao liang, bu wei bi shi, suo wei suo zuo, wu bu qing sheng; jin fa shi yan, wei zu wei qi. ran wo guan wang, zhong qing ken zhi, bei yu qian hou, wang jin bian ke yu shen ming cai xiu san jian fa, yi bu ying yi bu jian zhi fa quan jiang yu ren. wo jin ji she zhuan lun wang wei, yi fu he yuan ying qu wang guo? wang yi shan xin, she guo yu wo, you shang bu qu, he yuan yi bing fa qu ta guo ye. wo jin suo yi ci bie fu mu,, ti chu xu fa,, she yu guo zhe, wei duan sheng lao bing si ku gu, fei wei qiu yu wu yu le ye.

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

[0637c01] "'The 世間五欲 [shi jian wu yu] (five worldly desires) are like a great fire that burns all sentient beings, preventing them from escaping. How can you encourage me to cling to them? The reason I have come here is that there are two 仙人 [xian ren] (Rishis), 阿羅邏 [a luo luo] (Alara Kalama) and 迦蘭 [jia lan] (Udraka Ramaputra), who are the supreme guides to liberation. I wish to go to their abode to seek the path to liberation. It is not appropriate for me to stay here long. Although I have disregarded your initial words, please grant me your joyful permission and do not bear resentment. You should now govern your country with the 正法 [zheng fa] (Dharma) and do not wrong your people.' Having said this, the 太子 [tai zi] (Prince) immediately rose and bade farewell to the King. At that time, 頻毘娑羅王 [pin pi suo luo wang] (King Bimbisara), seeing the 太子 [tai zi] (Prince) depart, was filled with deep sorrow. He clasped his hands and wept, saying: 'When I first saw the 太子 [tai zi] (Prince), my heart was greatly gladdened. Now that the 太子 [tai zi] (Prince) has left, my sorrow is doubled. Since you wish to depart for the sake of great liberation, I dare not detain you. I only hope that the 太子 [tai zi] (Prince)'s aspirations will quickly be realized, and if the Way is achieved, I wish to be saved first.' Thereupon, the 太子 [tai zi] (Prince) bade farewell and departed. The King escorted him, standing by the roadside, gazing as far as his eyes could see, and only turned back when he could no longer see him.

[0637c01] “ ‘shì jiān wǔ yù, rú dà huǒ jù, shāo zhū zhòng shēng, bù néng zì chū, yún hé quàn wǒ, tān zhe zhī yé? wǒ jīn suǒ yǐ lái zhì cǐ zhě, yǒu èr xiān rén ā luó luó,, jiā lán, shì qiú jiě tuō zuì shàng dǎo shī, yù wǎng bǐ chù qiú jiě tuō dào, bù yí jiǔ tíng zài yú cǐ yě. wǒ jì wéi wáng chū shǐ zhī yán, xǐ xīn cì wǒ, wù zhì xián hèn； wáng jīn dāng yǐ zhèng fǎ zhì guó, wù kuáng rén mín.’ zuò cǐ yán yǐ, tài zi jí qǐ, ér yǔ wáng bié. shí pín pí suō luó wáng, jiàn tài zi qù, shēn dà chóu chàng, hé zhǎng liú lèi, ér zuò shì yán: ‘chū jiàn tài zi, xīn dà yǒng yuè, tài zi jì qù, bèi shēng bēi kǔ. rǔ jīn wèi yú dà jiě tuō gù, ér yù qù zhě, bù gǎn xiāng liú； wéi yuàn tài zi, suǒ qī sù guǒ, ruò dào chéng zhě, yuàn xiān jiàn dù.’ tài zi yú shì, cí bié ér qù； shí wáng fèng sòng, cì yú lù cè, jí mù zhān zhǔ, bù jiàn nǎi fǎn.

[0637c01] " 'shi jian wu yu, ru da huo ju, shao zhu zhong sheng, bu neng zi chu, yun he quan wo, tan zhe zhi ye? wo jin suo yi lai zhi ci zhe, you er xian ren a luo luo,, jia lan, shi qiu jie tuo zui shang dao shi, yu wang bi chu qiu jie tuo dao, bu yi jiu ting zai yu ci ye. wo ji wei wang chu shi zhi yan, xi xin ci wo, wu zhi xian hen; wang jin dang yi zheng fa zhi guo, wu kuang ren min.' zuo ci yan yi, tai zi ji qi, er yu wang bie. shi pin pi suo luo wang, jian tai zi qu, shen da chou chang, he zhang liu lei, er zuo shi yan: 'chu jian tai zi, xin da yong yue, tai zi ji qu, bei sheng bei ku. ru jin wei yu da jie tuo gu, er yu qu zhe, bu gan xiang liu; wei yuan tai zi, suo qi su guo, ruo dao cheng zhe, yuan xian jian du.' tai zi yu shi, ci bie er qu; shi wang feng song, ci yu lu ce, ji mu zhan zhu, bu jian nai fan.

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

[0637c14] "At that time, the 太子 [tai zi] (Prince) immediately went to the abode of 阿羅邏仙人 [a luo luo xian ren] (Alara Kalama). At that time, the 諸天 [zhu tian] (devas, or heavenly beings) said to the 仙人 [xian ren] (Rishi): '薩婆悉達 [sa po xi da] (Sarvarthasiddha), having abandoned his country and bid farewell to his parents, has come to seek the supreme, true, and pure Way, desiring to relieve all sentient beings from suffering. He has now arrived and is close at hand.' The 仙人 [xian ren] (Rishi), upon hearing the words of the 天 [tian] (devas), was greatly gladdened. In a short while, he saw the 太子 [tai zi] (Prince) from afar and immediately went out to welcome him, praising him with the words: 'Well come!' They returned together to his residence, and he invited the 太子 [tai zi] (Prince) to sit. At that time, the 仙人 [xian ren] (Rishi), seeing the 太子 [tai zi] (Prince)'s dignified appearance, complete with all excellent marks, and his tranquil faculties, felt deep love and reverence. He immediately asked the 太子 [tai zi] (Prince): 'Were you not weary from the journey? I knew of the 太子 [tai zi] (Prince)'s birth, his renunciation, and his arrival here. You were able to consciously emerge from a blazing fire, just like a great elephant freeing itself from a snare. In ancient times, kings, during their prime, indulged in the 五欲 [wu yu] (five desires), and only when their roots were mature did they abandon the pleasures of their country and city to renounce their home and cultivate the Way. This is not surprising. But for the 太子 [tai zi] (Prince) to be able to abandon the 五欲 [wu yu] (five desires) at such a young age and come so far is truly extraordinary. You should diligently cultivate diligence and quickly reach the other shore.' The 太子 [tai zi] (Prince), having heard this, immediately replied: 'I am extremely happy to hear your words. Please explain to me the method for severing birth, old age, sickness, and death. I am eager to hear it.' The 仙人 [xian ren] (Rishi) replied: 'Excellent! Excellent!' And then he said: 'The beginning of sentient beings originates from the 冥初 [ming chu] (obscure beginning); from the 冥初 [ming chu] (obscure beginning), 我慢 [wo man] (arrogance) arises; from 我慢 [wo man] (arrogance), 癡心 [chi xin] (ignorance) arises; from 癡心 [chi xin] (ignorance), 染愛 [ran ai] (attachment) arises; from 染愛 [ran ai] (attachment), the 五微塵氣 [wu wei chen qi] (five subtle elements) arise; from the 五微塵氣 [wu wei chen qi] (five subtle elements), the 五大 [wu da] (five great elements) arise; from the 五大 [wu da] (five great elements), desires, anger, and other afflictions arise. Thus, one revolves through birth, old age, sickness, death, sorrow, grief, and suffering. I have briefly explained this to the 太子 [tai zi] (Prince).'

[0637c14] “ěr shí tài zi, jí biàn qián zhì bǐ ā luó luó xiān rén zhī suǒ. yú shí zhū tiān, yǔ xiān rén yán: ‘sà pó xī dá, qì shě guó tǔ, cí bié fù mǔ, wèi qiú wú shàng zhèng zhēn zhī dào, yù bá yī qiè zhòng shēng kǔ gù； jīn zhě yǐ lái, chuí zhì yú cǐ.’ shí bǐ xiān rén, jì wén tiān yǔ, xīn dà huān xǐ, é ěr zhī qǐng, yáo jiàn tài zi, jí chū fèng yíng, zàn yán: ‘shàn lái! ’ jù hái suǒ zhù, qǐng tài zi zuò. shì shí xiān rén, jì jiàn tài zi, yán mào duān zhèng, xiāng hǎo jù zú, zhū gēn tián jìng, shēn shēng ài jìng, jí wèn tài zi: ‘suǒ xíng dào lù, dé wú pí yé? tài zi chū shēng, jí yǐ chū jiā, yòu lái zhì cǐ, wǒ xī zhī zhī； néng yú huǒ jù, zì jué ér chū； yòu rú dà xiàng, yú juàn suǒ zhōng, ér zì miǎn tuō. gǔ xī zhū wáng, shèng nián zhī shí, zì shòu wǔ yù, zhì yú gēn shú, rán hòu fāng shě guó yì lè jù, chū jiā xué dào, cǐ wèi zú qí. tài zi jīn zhě yú cǐ zhuàng nián, néng qì wǔ yù, yuǎn zhì cǐ jiān, zhēn wèi shū tè； dāng qín jīng jìn, sù dù bǐ àn.’ tài zi wén yǐ, jí dá zhī yuē: ‘wǒ wén rǔ yán, jí wèi huān xǐ, rǔ kě wèi wǒ shuō duàn shēng lǎo bìng sǐ zhī fǎ, wǒ jīn lè wén.’ xiān rén dá yán: ‘shàn zāi! shàn zāi! ’ jí biàn shuō yuē: ‘zhòng shēng zhī shǐ, shǐ yú míng chū； cóng yú míng chū, qǐ yú wǒ màn； cóng yú wǒ màn, shēng yú chī xīn； cóng yú chī xīn, shēng yú rǎn ài； cóng yú rǎn ài, shēng wǔ wēi chén qì； cóng wǔ wēi chén qì, shēng yú wǔ dà； cóng yú wǔ dà, shēng tān yù chēn huì děng zhū fán nǎo； yú shì liú zhuǎn shēng lǎo bìng sǐ yōu bēi kǔ nǎo, jīn wèi tài zi, lüè yán zhī ěr.’

[0637c14] "er shi tai zi, ji bian qian zhi bi a luo luo xian ren zhi suo. yu shi zhu tian, yu xian ren yan: 'sa po xi da, qi she guo tu, ci bie fu mu, wei qiu wu shang zheng zhen zhi dao, yu ba yi qie zhong sheng ku gu; jin zhe yi lai, chui zhi yu ci.' shi bi xian ren, ji wen tian yu, xin da huan xi, e er zhi qing, yao jian tai zi, ji chu feng ying, zan yan: 'shan lai! ' ju hai suo zhu, qing tai zi zuo. shi shi xian ren, ji jian tai zi, yan mao duan zheng, xiang hao ju zu, zhu gen tian jing, shen sheng ai jing, ji wen tai zi: 'suo xing dao lu, de wu pi ye? tai zi chu sheng, ji yi chu jia, you lai zhi ci, wo xi zhi zhi; neng yu huo ju, zi jue er chu; you ru da xiang, yu juan suo zhong, er zi mian tuo. gu xi zhu wang, sheng nian zhi shi, zi shou wu yu, zhi yu gen shu, ran hou fang she guo yi le ju, chu jia xue dao, ci wei zu qi. tai zi jin zhe yu ci zhuang nian, neng qi wu yu, yuan zhi ci jian, zhen wei shu te; dang qin jing jin, su du bi an.' tai zi wen yi, ji da zhi yue: 'wo wen ru yan, ji wei huan xi, ru ke wei wo shuo duan sheng lao bing si zhi fa, wo jin le wen.' xian ren da yan: 'shan zai! shan zai! ' ji bian shuo yue: 'zhong sheng zhi shi, shi yu ming chu; cong yu ming chu, qi yu wo man; cong yu wo man, sheng yu chi xin; cong yu chi xin, sheng yu ran ai; cong yu ran ai, sheng wu wei chen qi; cong wu wei chen qi, sheng yu wu da; cong yu wu da, sheng tan yu chen hui deng zhu fan nao; yu shi liu zhuan sheng lao bing si you bei ku nao, jin wei tai zi, lue yan zhi er.'

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

[0638a08] "At that time, the 太子 [tai zi] (Prince) immediately asked: 'I now understand what you have said about the root of 生死 [sheng si] (samsara, or birth and death). What method can eliminate it?' The 仙人 [xian ren] (Rishi) replied: 'If you wish to eliminate this root of 生死 [sheng si] (samsara), you must first renounce your home and observe the precepts, be humble and forbearing; reside in a secluded place, cultivate 禪定 [chan ding] (Dhyana, or meditation); depart from desire and unwholesome states, and with awareness and examination, attain the 初禪 [chu chan] (first dhyana). By eliminating awareness and examination and entering into joy, you attain the 第二禪 [di er chan] (second dhyana). By abandoning joy and attaining right mindfulness, possessing the root of happiness, you attain the 第三禪 [di san chan] (third dhyana). By eliminating suffering and happiness, and attaining pure mindfulness, entering the root of equanimity, you attain the 第四禪 [di si chan] (fourth dhyana), and achieve the 無想報 [wu xiang bao] (non-thought retribution). Another teacher says that this state is called liberation. Only after awakening from that 定 [ding] (samadhi) does one realize that it is not the place of liberation. By abandoning the perception of form, one enters the 空處 [kong chu] (space of infinity). By eliminating the perception of resistance, one enters the 識處 [shi chu] (space of infinite consciousness). By eliminating the perception of infinite consciousness and observing only a single consciousness, one enters the 無所有處 [wu suo you chu] (space of nothingness). By abandoning various perceptions, one enters the 非想非非想處 [fei xiang fei fei xiang chu] (state of neither perception nor non-perception). This state is called ultimate liberation, the other shore for all practitioners. If the 太子 [tai zi] (Prince) wishes to eliminate the afflictions of birth, old age, sickness, and death, you should cultivate this practice.'

[0638a08] “ěr shí tài zi, jí biàn wèn yuē: ‘wǒ jīn yǐ zhī rǔ zhī suǒ shuō, shēng sǐ gēn běn, fù hé fāng biàn, ér néng duàn zhī?’ xiān rén dá yán: ‘ruò yù duàn cǐ shēng sǐ běn zhě, xiān dāng chū jiā xiū chí jiè xíng, qiān bēi rěn rǔ； zhù kōng xián chù, xiū xí chán dìng； lí yù è bù shàn fǎ, yǒu jué yǒu guān, dé chū chán； chú jué guān dìng, shēng rù xǐ xīn, dé dì èr chán； shě xǐ xīn, dé zhèng niàn, jù lè gēn, dé dì sān chán； chú kǔ lè, dé jìng niàn, rù shě gēn, dé dì sì chán, huò wú xiǎng bào. bié yǒu yī shī, shuō rú cǐ chù, míng wèi jiě tuō； cóng dìng jué yǐ, rán hòu fāng zhī fēi jiě tuō chù. lí sè xiǎng, rù kōng chù； miè yǒu duì xiǎng, rù shí chù； miè wú liàng shí xiǎng, wéi guān yī shí, rù wú suǒ yǒu chù； lí yú zhǒng zhǒng xiǎng, rù fēi xiǎng fēi fēi xiǎng chù； sī chù míng wèi jiū jìng jiě tuō, shì zhū xué zhě zhī bǐ àn yě. tài zi ruò yù duàn yú shēng lǎo bìng sǐ huàn zhě, yīng dāng xiū xué rú cǐ zhī xíng.’

[0638a08] "er shi tai zi, ji bian wen yue: 'wo jin yi zhi ru zhi suo shuo, sheng si gen ben, fu he fang bian, er neng duan zhi?' xian ren da yan: 'ruo yu duan ci sheng si ben zhe, xian dang chu jia xiu chi jie xing, qian bei ren ru; zhu kong xian chu, xiu xi chan ding; li yu e bu shan fa, you jue you guan, de chu chan; chu jue guan ding, sheng ru xi xin, de di er chan; she xi xin, de zheng nian, ju le gen, de di san chan; chu ku le, de jing nian, ru she gen, de di si chan, huo wu xiang bao. bie you yi shi, shuo ru ci chu, ming wei jie tuo; cong ding jue yi, ran hou fang zhi fei jie tuo chu. li se xiang, ru kong chu; mie you dui xiang, ru shi chu; mie wu liang shi xiang, wei guan yi shi, ru wu suo you chu; li yu zhong zhong xiang, ru fei xiang fei fei xiang chu; si chu ming wei jiu jing jie tuo, shi zhu xue zhe zhi bi an ye. tai zi ruo yu duan yu sheng lao bing si huan zhe, ying dang xiu xue ru ci zhi xing.'

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

[0638a22] "At that time, the 太子 [tai zi] (Prince), hearing the 仙人 [xian ren] (Rishi)'s words, was not pleased. He thought to himself: 'His knowledge and views are not ultimate, and they do not permanently sever all afflictions.' He then said: 'I still have something I don't understand in the teaching you have given. I would like to ask you about it.' The 仙人 [xian ren] (Rishi) replied: 'I welcome your inquiry.' The 太子 [tai zi] (Prince) then asked: 'In the 非想非非想處 [fei xiang fei fei xiang chu] (state of neither perception nor non-perception), is there a self, or is there no self? If you say there is no self, you should not say "neither perception nor non-perception." If you say there is a self, is that self knowledgeable or ignorant? If the self is ignorant, it is like wood or stone. If the self is knowledgeable, then there is grasping. Since there is grasping, there is attachment. Because of attachment, it is not liberation. You have exhausted the gross afflictions but are unaware that subtle afflictions still remain. Because of this, you consider it ultimate. As subtle afflictions grow, you will again experience lower births. Therefore, I know this is not the other shore. If you can eliminate the self and the thought of self, completely abandoning everything, that is true liberation.' The 仙人 [xian ren] (Rishi) remained silent, thinking to himself: 'What the 太子 [tai zi] (Prince) has said is truly profound.'

[0638a22] “ěr shí tài zi, wén xiān rén yán, xīn bù xǐ lè. jí zì sī wéi: ‘qí suǒ zhī jiàn, fēi jiū jìng chù, fēi shì yǒng duàn zhū jié fán nǎo.’ jí biàn yǔ yán: ‘wǒ jīn yú rǔ suǒ shuō fǎ zhōng, yǒu suǒ wèi jiě, jīn yù xiāng wèn.’ xiān rén dá yán: ‘jìng cóng lái yì.’ jí wèn zhī yuē: ‘fēi xiǎng fēi fēi xiǎng chù, wèi yǒu wǒ yé? wèi wú wǒ yé? ruò yán wú wǒ, bù yīng yán fēi xiǎng fēi fēi xiǎng； ruò yán yǒu wǒ, wǒ wèi yǒu zhī? wǒ wèi wú zhī? wǒ ruò wú zhī, zé tóng mù shí； wǒ ruò yǒu zhī, zé yǒu pān yuán, jì yǒu pān yuán, zé yǒu rǎn zhe, yǐ rǎn zhe gù, zé fēi jiě tuō. rǔ yǐ jǐn yú cū jié, ér bù zì zhī xì jié yóu cún； yǐ shì zhī gù, wèi wèi jiū jìng, xì jié zī zhǎng, fù shòu xià shēng, yǐ cǐ gù zhī fēi dù bǐ àn. ruò néng chú wǒ jí yǐ wǒ xiǎng, yī qiè jǐn shě, shì zé míng wèi zhēn jiě tuō yě.’ xiān rén mò rán, xīn zì sī wéi: ‘tài zi suǒ shuō, shén wèi wēi miào.’

[0638a22] "er shi tai zi, wen xian ren yan, xin bu xi le. ji zi si wei: 'qi suo zhi jian, fei jiu jing chu, fei shi yong duan zhu jie fan nao.' ji bian yu yan: 'wo jin yu ru suo shuo fa zhong, you suo wei jie, jin yu xiang wen.' xian ren da yan: 'jing cong lai yi.' ji wen zhi yue: 'fei xiang fei fei xiang chu, wei you wo ye? wei wu wo ye? ruo yan wu wo, bu ying yan fei xiang fei fei xiang; ruo yan you wo, wo wei you zhi? wo wei wu zhi? wo ruo wu zhi, ze tong mu shi; wo ruo you zhi, ze you pan yuan, ji you pan yuan, ze you ran zhe, yi ran zhe gu, ze fei jie tuo. ru yi jin yu cu jie, er bu zi zhi xi jie you cun; yi shi zhi gu, wei wei jiu jing, xi jie zi zhang, fu shou xia sheng, yi ci gu zhi fei du bi an. ruo neng chu wo ji yi wo xiang, yi qie jin she, shi ze ming wei zhen jie tuo ye.' xian ren mo ran, xin zi si wei: 'tai zi suo shuo, shen wei wei miao.'

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

[0638b07] "At that time, the 太子 [tai zi] (Prince) again asked the 仙人 [xian ren] (Rishi): 'At what age did you renounce your home? And how many years have you cultivated the 梵行 [fan xing] (pure conduct)?' The 仙人 [xian ren] (Rishi) replied: 'I renounced my home at the age of sixteen and have cultivated the 梵行 [fan xing] (pure conduct) for one hundred and four years.' The 太子 [tai zi] (Prince), hearing this, thought to himself: 'It has been so long since he renounced his home, and yet the Dharma he has attained is just this?' At that time, the 太子 [tai zi] (Prince), seeking a superior Dharma, immediately rose from his seat and bade farewell to the 仙人 [xian ren] (Rishi). The 仙人 [xian ren] (Rishi) then said to the 太子 [tai zi] (Prince): 'For a long time, I have practiced this asceticism, and the fruit I have attained is just this. You are of royal lineage, how can you practice asceticism?' The 太子 [tai zi] (Prince) replied: 'What you practice is not suffering. There is a different path, one that is most difficult to practice.' The 仙人 [xian ren] (Rishi), seeing the 太子 [tai zi] (Prince)'s wisdom and observing his firm and unwavering resolve, knew that he would surely attain 一切種智 [yi qie zhong zhi] (Sarvajñata, or omniscient wisdom). He said to the 太子 [tai zi] (Prince): 'If you achieve the Way, I wish to be saved first.' Thereupon, the 太子 [tai zi] (Prince) replied: 'Excellent!' He then went to the abode of 迦蘭 [jia lan] (Udraka Ramaputra), and their discussion and questions and answers were likewise. The 太子 [tai zi] (Prince) then proceeded on his way. At that time, the two 仙人 [xian ren] (Rishis), seeing the 太子 [tai zi] (Prince) depart, each thought to themselves: 'The 太子 [tai zi] (Prince)'s wisdom is profound and extraordinary, truly unfathomable.' They clasped their hands and respectfully sent him off, only returning when he was out of sight.

[0638b07] “ěr shí tài zi, fù wèn xiān rén: ‘rǔ nián zhì jǐ ér chū jiā yé? xiū fàn xíng lái, fù jǐ xǔ nián?’ xiān rén dá yán: ‘wǒ nián shí liù, ér biàn chū jiā, xiū fàn xíng lái, yī bǎi sì nián.’ tài zi wén yǐ, ér xīn niàn yán: ‘chū jiā yǐ lái, nǎi rú shì jiǔ, ér suǒ dé fǎ, zhèng rú cǐ hū?’ yú shí tài zi, wèi qiú shèng fǎ, jí cóng zuò qǐ, yǔ xiān rén bié. ěr shí xiān rén, yǔ tài zi yán: ‘wǒ jiǔ yuǎn lái, xí cǐ kǔ xíng, ér suǒ dé guǒ, zhèng rú cǐ ěr； rǔ shì wáng zhǒng, yún hé ér néng xiū kǔ xíng yé?’ tài zi dá yán: ‘rú rǔ suǒ xiū, fēi wèi kǔ yě, bié yǒu zuì kǔ nán xíng zhī dào.’ xiān rén jì jiàn tài zi zhì huì, yòu guān zhì yì jiān gù bù kuī, zhī jué dìng chéng yī qiè zhǒng zhì, bái tài zi yán: ‘rǔ ruò dào chéng, yuàn xiān dù wǒ.’ yú shì tài zi, dá yán: ‘shàn zāi! ’ cì zhì jiā lán suǒ zhù zhī chù, lùn yì wèn dá, yì fù rú shì, tài zi jí biàn qián lù ér qù. shí èr xiān rén, jiàn tài zi qù, gè xīn niàn yán: ‘tài zi zhì huì, shēn miào qí tè, nǎi ěr nán cè.’ hé zhǎng fèng sòng, jué shì fāng hái.

[0638b07] "er shi tai zi, fu wen xian ren: 'ru nian zhi ji er chu jia ye? xiu fan xing lai, fu ji xu nian?' xian ren da yan: 'wo nian shi liu, er bian chu jia, xiu fan xing lai, yi bai si nian.' tai zi wen yi, er xin nian yan: 'chu jia yi lai, nai ru shi jiu, er suo de fa, zheng ru ci hu?' yu shi tai zi, wei qiu sheng fa, ji cong zuo qi, yu xian ren bie. er shi xian ren, yu tai zi yan: 'wo jiu yuan lai, xi ci ku xing, er suo de guo, zheng ru ci er; ru shi wang zhong, yun he er neng xiu ku xing ye?' tai zi da yan: 'ru ru suo xiu, fei wei ku ye, bie you zui ku nan xing zhi dao.' xian ren ji jian tai zi zhi hui, you guan zhi yi jian gu bu kui, zhi jue ding cheng yi qie zhong zhi, bai tai zi yan: 'ru ruo dao cheng, yuan xian du wo.' yu shi tai zi, da yan: 'shan zai! ' ci zhi jia lan suo zhu zhi chu, lun yi wen da, yi fu ru shi, tai zi ji bian qian lu er qu. shi er xian ren, jian tai zi qu, ge xin nian yan: 'tai zi zhi hui, shen miao qi te, nai er nan ce.' he zhang feng song, jue shi fang hai.

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

[0638b23] "At that time, the 太子 [tai zi] (Prince), having subdued the two 仙人 [xian ren] (Rishis), 阿羅邏 [a luo luo] (Alara Kalama) and 迦蘭 [jia lan] (Udraka Ramaputra), immediately proceeded to the ascetic forest of 迦闍山 [jia du shan] (Gaya Mountain), which was the dwelling place of 憍陳如 [jiao chen ru] (Kaundinya) and the other five men. He sat quietly in contemplation by the 尼連禪河 [ni lian chan he] (Nairanjana River), thinking: 'Observing the roots of sentient beings, it is appropriate to practice asceticism for six years to save them.' Having thought this, he began to practice asceticism. Thereupon, the 諸天 [zhu tian] (devas) offered him sesame and rice. The 太子 [tai zi] (Prince), seeking the true Way, kept his mind pure and observed the precepts, eating one sesame seed and one grain of rice daily. If there were beggars, he would also give to them.

[0638b23] “ěr shí tài zi, diào fú ā luó luó,, jiā lán èr xiān rén yǐ, jí biàn qián jìn jiā dū shān kǔ xíng lín zhōng, shì jiāo chén rú děng wǔ rén suǒ zhǐ zhù chù； jí yú ní lián chán hé cè, jìng zuò sī wéi: ‘guān zhòng shēng gēn, yí yīng liù nián kǔ xíng, ér yǐ dù zhī.’ sī wéi shì yǐ, biàn xiū kǔ xíng； yú shì zhū tiān, fèng xiàn má mǐ. tài zi wèi qiú zhèng zhēn dào gù, jìng xīn shǒu jiè, rì shí yī má yī mǐ； shè yǒu qǐ zhě, yì yǐ shī zhī.

[0638b23] "er shi tai zi, diao fu a luo luo,, jia lan er xian ren yi, ji bian qian jin jia du shan ku xing lin zhong, shi jiao chen ru deng wu ren suo zhi zhu chu; ji yu ni lian chan he ce, jing zuo si wei: 'guan zhong sheng gen, yi ying liu nian ku xing, er yi du zhi.' si wei shi yi, bian xiu ku xing; yu shi zhu tian, feng xian ma mi. tai zi wei qiu zheng zhen dao gu, jing xin shou jie, ri shi yi ma yi mi; she you qi zhe, yi yi shi zhi.

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

[0638c01] "At that time, 憍陳如 [jiao chen ru] (Kaundinya) and the other five men, seeing the 太子 [tai zi] (Prince) sitting upright in contemplation and practicing asceticism, sometimes eating one sesame seed a day, sometimes one grain of rice a day, or even one sesame seed or grain of rice every two days, or even seven days. At that time, 憍陳如 [jiao chen ru] (Kaundinya) and the others also practiced asceticism, serving the 太子 [tai zi] (Prince) and never leaving his side. Having seen this, they immediately sent one person back to report to the royal preceptor and ministers, fully describing the 太子 [tai zi] (Prince)'s actions.

[0638c01] “ěr shí jiāo chén rú děng wǔ rén, jì jiàn tài zi, duān zuò sī wéi, xiū yú kǔ xíng, huò rì shí yī má, huò rì shí yī mǐ, huò fù èr rì, nǎi zhì qī rì, shí yī má mǐ. shí jiāo chén rú děng, yì xiū kǔ xíng, gōng fèng tài zi, bù lí qí cè； jì jiàn cǐ yǐ, jí qiǎn yī rén, hái bái wáng shī jí yǐ dà chén, jù shuō tài zi suǒ xíng zhī shì.

[0638c01] "er shi jiao chen ru deng wu ren, ji jian tai zi, duan zuo si wei, xiu yu ku xing, huo ri shi yi ma, huo ri shi yi mi, huo fu er ri, nai zhi qi ri, shi yi ma mi. shi jiao chen ru deng, yi xiu ku xing, gong feng tai zi, bu li qi ce; ji jian ci yi, ji qian yi ren, hai bai wang shi ji yi da chen, ju shuo tai zi suo xing zhi shi.

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

[0638c06] "At that time, the royal preceptor and ministers returned to the palace gate, their faces sorrowful and their bodies withered, like someone who had lost a loved one and, having completed the funeral, suppressed their grief and returned home. The gatekeeper then reported to the King: 'The preceptor and ministers are now outside the gate.' When the King heard this, his breath caught and his voice failed, his body and head barely moving. The gatekeeper understood the King's intention and immediately called them forward. When the King saw them, he was too grief-stricken to speak. After a long time, he faintly asked: 'The 太子 [tai zi] (Prince) is my very life. How can you return alone now? How can my life remain?' The royal preceptor replied: 'I received your command to seek the 太子 [tai zi] (Prince) and went to the abode of 跋伽仙人 [ba jia xian ren] (Bhaarga Rishi) to inquire about him. The 仙人 [xian ren] (Rishi) told me the 太子 [tai zi] (Prince)'s whereabouts and what he had said. I then proceeded, and on the way, I met the 太子 [tai zi] (Prince) sitting upright in contemplation under a tree, his radiant appearance surpassing the sun and moon. I fully conveyed to the 太子 [tai zi] (Prince) the sorrow of the great King, 摩訶波闍波提 [mo he bo du bo ti] (Mahaprajapati), and 耶輸陀羅 [ye shu tuo luo] (Yasodhara). The 太子 [tai zi] (Prince) immediately replied with a deep and solemn voice: "How could I not know my father, his relatives, and their deep affection? But I fear the suffering of 生死愛別離苦 [sheng si ai bie li ku] (samsara's suffering of separation from loved ones), which is why I have come here to eliminate it." He spoke in various ways, with a firm resolve, unmovable like Mount Sumeru. He left me as if discarding grass. At that time, I immediately selected five men to accompany and serve him, to observe his whereabouts. One of the men I sent has returned and said: "The 太子 [tai zi] (Prince) went to the abode of 阿羅邏 [a luo luo] (Alara Kalama) and 迦蘭仙人 [jia lan xian ren] (Udraka Ramaputra), passing through the 恒河 [heng he] (Ganges River). By the power of the 天神 [tian shen] (devas), he was able to cross the water and reach 王舍城 [wang she cheng] (Rajagriha). At that time, 頻毘娑羅王 [pin pi suo luo wang] (King Bimbisara) came to the 太子 [tai zi] (Prince) and, with skillful means, advised him not to renounce his home, offering to share the country, or even give him the entire kingdom, and even offered troops to conquer other countries. The 太子 [tai zi] (Prince) refused all of it and then proceeded to the abode of the 仙人 [xian ren] (Rishis) and taught them the Dharma, subduing their minds. He then went to 伽闍山苦行林中尼連禪河側 [jia du shan ku xing lin zhong ni lian chan he ce] (the ascetic forest on Gaya Mountain, by the Nairanjana River), sat quietly in contemplation, and ate one sesame seed and one grain of rice daily."

[0638c06] “ěr shí wáng shī dà chén, jù hái gōng mén, yán mào chóu cuì, shēn xíng wēi shú, yóu rú yǒu rén sàng qí suǒ qīn, zàng sòng jì bì, yì rěn ér guī. shí shǒu mén zhě, ér bái wáng yán: ‘shī yǔ dà chén, jīn zài mén wài.’ wáng jì wén yǐ, qì bēn shēng jué, shēn shǒu cái dòng, shí shǒu mén rén, jiě wáng cǐ yì, jí hū lìng qián. wáng yǔ xiāng jiàn, bēi bù néng yán； rú shì liáng jiǔ, wēi shēng ér wèn: ‘tài zi jì shì wǒ zhī xìng mìng, qīng děng jīn zhě dú zuò cǐ guī, wǒ zhī xìng mìng, yún hé ér cún?’ wáng shī dá yán: ‘wǒ fèng wáng chì, xún qiú tài zi, biàn zhì bá jiā xiān rén zhù chù, fǎng mì tài zi； xiān rén yǔ wǒ tài zi suǒ zài bìng shuō tài zi suǒ yán zhī shì. wǒ biàn qián xíng, ér yú zhōng lù, yù jiàn tài zi, zài yú shù xià, duān zuò sī wéi, xiāng hǎo guāng míng, yú yú rì yuè； jí xiàng tài zi, jù shuō dà wáng mó hē bō dū bō tí jí yé shū tuó luó yōu kǔ zhī qíng. tài zi jí yǐ shēn zhòng zhī shēng, ér jiàn dá yán: “wǒ qǐ bù zhī fù wáng qīn qī ēn qíng shēn yé? dàn wèi shēng sǐ ài bié lí kǔ, wèi yù duàn chú gù lái cǐ ěr.” rú shì zhǒng zhǒng yán cí suǒ shuō, zhì yì jiān gù, rú xū mí shān bù kě yí dòng, shě wǒ ér qù, rú qì cǎo jiè. ěr shí jí biàn xuǎn zé wǔ rén, suí cóng gěi shì, cì chá suǒ zài. suǒ qiǎn rén zhōng, yǒu yī rén hái, shuō yán: “tài zi dāng zhì ā luó luó,, jiā lán xiān rén zhī suǒ, lù yóu héng hé, yǐ tiān shén lì, ér dé dù shuǐ, zhì wáng shě chéng. shí pín pí suō luó wáng, lái yì tài zi, fāng biàn pì shuō, bù yīng chū jiā, fēn guó gòng zhì, jí yǐ quán yǔ, bìng yù yǔ bīng lìng fá tā guó； tài zi yì fù jiē xī bù shòu, jí yòu qián xíng dá xiān rén suǒ, ér wèi shuō fǎ, jiàng fú qí xīn； yòu zhì jiā dū shān kǔ xíng lín zhōng ní lián chán hé cè, jìng zuò sī wéi, rì shí yī má yī mǐ.” ’

[0638c06] "er shi wang shi da chen, ju hai gong men, yan mao chou cui, shen xing wei shu, you ru you ren sang qi suo qin, zang song ji bi, yi ren er gui. shi shou men zhe, er bai wang yan: 'shi yu da chen, jin zai men wai.' wang ji wen yi, qi ben sheng jue, shen shou cai dong, shi shou men ren, jie wang ci yi, ji hu ling qian. wang yu xiang jian, bei bu neng yan; ru shi liang jiu, wei sheng er wen: 'tai zi ji shi wo zhi xing ming, qing deng jin zhe du zuo ci gui, wo zhi xing ming, yun he er cun?' wang shi da yan: 'wo feng wang chi, xun qiu tai zi, bian zhi ba jia xian ren zhu chu, fang mi tai zi; xian ren yu wo tai zi suo zai bing shuo tai zi suo yan zhi shi. wo bian qian xing, er yu zhong lu, yu jian tai zi, zai yu shu xia, duan zuo si wei, xiang hao guang ming, yu yu ri yue; ji xiang tai zi, ju shuo da wang mo he bo du bo ti ji ye shu tuo luo you ku zhi qing. tai zi ji yi shen zhong zhi sheng, er jian da yan: "wo qi bu zhi fu wang qin qi en qing shen ye? dan wei sheng si ai bie li ku, wei yu duan chu gu lai ci er." ru shi zhong zhong yan ci suo shuo, zhi yi jian gu, ru xu mi shan bu ke yi dong, she wo er qu, ru qi cao jie. er shi ji bian xuan ze wu ren, sui cong gei shi, ci cha suo zai. suo qian ren zhong, you yi ren hai, shuo yan: "tai zi dang zhi a luo luo,, jia lan xian ren zhi suo, lu you heng he, yi tian shen li, er de du shui, zhi wang she cheng. shi pin pi suo luo wang, lai yi tai zi, fang bian pi shuo, bu ying chu jia, fen guo gong zhi, ji yi quan yu, bing yu yu bing ling fa ta guo; tai zi yi fu jie xi bu shou, ji you qian xing da xian ren suo, er wei shuo fa, jiang fu qi xin; you zhi jia du shan ku xing lin zhong ni lian chan he ce, jing zuo si wei, ri shi yi ma yi mi." '

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

[0639a03] "At that time, 白淨王 [bai jing wang] (King Suddhodana), hearing the royal preceptor and ministers repeat the words of the messenger, was filled with great sorrow and distress. His entire body trembled, and his hair stood on end. He then said to the royal preceptor and ministers: 'The 太子 [tai zi] (Prince) has abandoned the 轉輪王 [zhuan lun wang] (Chakravartin) position, the joy of parents and relatives, and has gone far into the deep mountains to practice this asceticism. I, with my meager fortune, have lost such a precious son.' The King then related the messenger's words to 摩訶波闍波提 [mo he bo du bo ti] (Mahaprajapati) and 耶輸陀羅 [ye shu tuo luo] (Yasodhara). At that time, 白淨王 [bai jing wang] (King Suddhodana) immediately prepared five hundred chariots. 摩訶波闍波提 [mo he bo du bo ti] (Mahaprajapati) and 耶輸陀羅 [ye shu tuo luo] (Yasodhara) also prepared five hundred chariots together, fully equipped with all necessities of life. He then called 車匿 [che ni] (Channa) and said to him: 'You sent the 太子 [tai zi] (Prince) far into the deep mountains. Now I command you to lead these thousand chariots, laden with provisions, and send them to the 太子 [tai zi] (Prince). Provide for him at all times, do not let him lack anything, and then return to invite him again.'

[0639a03] “ěr shí bái jìng wáng, wén wáng shī dà chén shuō bǐ shǐ rén rú cǐ yǔ yǐ； xīn dà bēi nǎo, jǔ tǐ zhàn diào, shēn máo jiē shù. jí yǔ wáng shī jí dà chén yán: ‘tài zi suì shě zhuǎn lún wáng wèi, fù mǔ qīn shǔ ēn ài zhī lè, yuǎn zài shēn shān, xiū cǐ kǔ xíng； wǒ jīn báo fú, shēng shī rú cǐ zhēn bǎo zhī zi.’ wáng jí fù yǐ shǐ rén suǒ yán, xiàng mó hē bō dū bō tí jí yé shū tuó luó, ér wèi shuō zhī. shí bái jìng wáng, jí biàn yán jià wǔ bǎi chéng chē, mó hē bō dū bō tí, jí yé shū tuó luó, yì fù xiāng yǔ bàn wǔ bǎi chéng, yī qiè zī shēng, jiē xī jù zú. jí huàn chē nì, ér yǔ zhī yán: ‘rǔ sòng tài zi, yuǎn fàng shēn shān, jīn fù lìng rǔ lǐng cǐ qiān chéng, zài zhì zī liáng, sòng yǔ tài zi； suí shí gōng yǎng, wù shǐ fá shǎo, jǐn gèng lái qǐng.’

[0639a03] "er shi bai jing wang, wen wang shi da chen shuo bi shi ren ru ci yu yi; xin da bei nao, ju ti zhan diao, shen mao jie shu. ji yu wang shi ji da chen yan: 'tai zi sui she zhuan lun wang wei, fu mu qin shu en ai zhi le, yuan zai shen shan, xiu ci ku xing; wo jin bao fu, sheng shi ru ci zhen bao zhi zi.' wang ji fu yi shi ren suo yan, xiang mo he bo du bo ti ji ye shu tuo luo, er wei shuo zhi. shi bai jing wang, ji bian yan jia wu bai cheng che, mo he bo du bo ti, ji ye shu tuo luo, yi fu xiang yu ban wu bai cheng, yi qie zi sheng, jie xi ju zu. ji huan che ni, er yu zhi yan: 'ru song tai zi, yuan fang shen shan, jin fu ling ru ling ci qian cheng, zai zhi zi liang, song yu tai zi; sui shi gong yang, wu shi fa shao, jin geng lai qing.'

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

[0639a14] "車匿 [che ni] (Channa), having received the command, immediately led the thousand chariots and departed quickly. Upon reaching the 太子 [tai zi] (Prince), he saw him emaciated, skin and bones connected, blood vessels all visible, like a 波羅奢花 [bo luo she hua] (Palasa flower). He prostrated himself at the 太子 [tai zi] (Prince)'s feet, fainted to the ground, and after a long time, rose and said with tears in his eyes: 'The great King remembers the 太子 [tai zi] (Prince) day and night. He has now sent me to lead these thousand chariots, laden with provisions, to offer to the 太子 [tai zi] (Prince).' At that time, the 太子 [tai zi] (Prince) replied to 車匿 [che ni] (Channa): 'I have left my parents and abandoned my country, coming far to this place to seek the supreme Way. How can I again accept these provisions?' At that time, 車匿 [che ni] (Channa), hearing this, thought to himself: 'Since the 太子 [tai zi] (Prince) is unwilling to accept these provisions, I will find another person to lead these thousand chariots back to the King's abode. I will remain here and serve the 太子 [tai zi] (Prince).' He immediately selected a person to lead the chariots away. Thereupon, 車匿 [che ni] (Channa) secretly attended the 太子 [tai zi] (Prince), never leaving him day or night.

[0639a14] “chē nì shòu chì, jí lǐng qiān chéng, jí sù ér qù. zhì tài zi suǒ, jiàn xíng xiāo shòu, pí gǔ xiāng lián, xuè mài xī xiàn, rú bō luó shē huā； tóu miàn lǐ zú, mèn jué yú de, liáng jiǔ nǎi qǐ, xián lèi ér yán: ‘dà wáng yì niàn tài zi, bù shě rì yè, jīn gù qiǎn wǒ, lǐng cǐ qiān chéng, zài zī shēng jù, yǐ xiǎng tài zi.’ yú shí tài zi, dá chē nì yán: ‘wǒ wéi fù mǔ, jí shě guó tǔ, yuǎn lái zài cǐ, wèi qiú zhì dào. yún hé dāng fù shòu cǐ xiǎng yé?’ ěr shí chē nì, wén cǐ yǔ yǐ, xīn zì sī wéi: ‘tài zi jīn zhě jì bù kěn shòu rú cǐ zī gōng, wǒ dāng bié mì yī rén, lǐng cǐ qiān chéng, hái guī wáng suǒ, wǒ zhù yú cǐ, fèng shì tài zi.’ jí chà yī rén, lǐng chē ér qù. yú shì chē nì, mì shì tài zi, bù lí chén hūn.

[0639a14] "che ni shou chi, ji ling qian cheng, ji su er qu. zhi tai zi suo, jian xing xiao shou, pi gu xiang lian, xue mai xi xian, ru bo luo she hua; tou mian li zu, men jue yu de, liang jiu nai qi, xian lei er yan: 'da wang yi nian tai zi, bu she ri ye, jin gu qian wo, ling ci qian cheng, zai zi sheng ju, yi xiang tai zi.' yu shi tai zi, da che ni yan: 'wo wei fu mu, ji she guo tu, yuan lai zai ci, wei qiu zhi dao. yun he dang fu shou ci xiang ye?' er shi che ni, wen ci yu yi, xin zi si wei: 'tai zi jin zhe ji bu ken shou ru ci zi gong, wo dang bie mi yi ren, ling ci qian cheng, hai gui wang suo, wo zhu yu ci, feng shi tai zi.' ji cha yi ren, ling che er qu. yu shi che ni, mi shi tai zi, bu li chen hun.

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

[0639a25] "At that time, the 太子 [tai zi] (Prince) thought to himself: 'I now eat one sesame seed and one grain of rice a day, and sometimes even every seven days. My body is emaciated, like a withered tree. I have practiced asceticism for almost six years and have not attained liberation. Therefore, I know this is not the Way. It is not as good as the Dharma I contemplated previously under the 閻浮樹 [yan fu shu] (Jambu tree), which was detachment and tranquility, the most true and pure. If I were to attain the Way with this weak body now, those externalists would say that self-starvation is the cause of 般涅槃 [ban nie pan] (Parinirvana). Although I now possess the strength of 那羅延 [na luo yan] (Narayana) in every joint, I will not attain the fruit of the Way by this. I should accept food and then attain the Way.' Having thought this, he immediately rose from his seat, went to the 尼連禪河 [ni lian chan he] (Nairanjana River), and bathed in the water. After bathing, his body was so weak that he could not get out. A 天神 [tian shen] (deva) came down and pressed a tree branch, allowing him to climb out of the water. At that time, outside the forest, there was a cowherd woman named 難陀波羅 [nan tuo bo luo] (Nandabala). At that time, 淨居天 [jing ju tian] (Suddhavasa devas) came down and encouraged her, saying: 'The 太子 [tai zi] (Prince) is now in the forest. You can offer him food.' The woman, hearing this, was greatly gladdened. At that time, a thousand-petaled lotus flower naturally grew out of the ground, and on the flower was milk porridge. The woman, seeing this, felt it was extraordinary. She immediately took the milk porridge to the 太子 [tai zi] (Prince), prostrated herself at his feet, and offered it to him. The 太子 [tai zi] (Prince) then accepted her offering and blessed her: 'May this food give strength to those who eat it. May the giver receive boldness and joy, peace and freedom from illness, long life, and complete wisdom.' The 太子 [tai zi] (Prince) then said: 'I accept this food to bring all sentient beings to maturity.' After the blessing, he immediately ate it. His body became radiant and his strength was full, making him capable of attaining 菩提 [pu ti] (Bodhi).

[0639a25] “ěr shí tài zi, xīn zì niàn yán: ‘wǒ jīn rì shí yī má yī mǐ, nǎi zhì qī rì shí yī má mǐ, shēn xíng xiāo shòu, yǒu ruò kū mù； xiū yú kǔ xíng, chuí mǎn liù nián, bù dé jiě tuō, gù zhī fēi dào； bù rú xī zài yán fú shù xià, suǒ sī wéi fǎ, lí yù jì jìng, shì zuì zhēn zhèng. jīn wǒ ruò fù yǐ cǐ léi shēn, ér qǔ dào zhě, bǐ zhū wài dào, dāng yán zì è shì bān niè pán yīn； wǒ jīn suī fù jié jié yǒu nà luó yán lì, yì bù yǐ cǐ ér qǔ dào guǒ, wǒ dāng shòu shí rán hòu chéng dào.’ zuò shì niàn yǐ, jí cóng zuò qǐ, zhì ní lián chán hé, rù shuǐ xǐ yù. xǐ yù jì bì, shēn tǐ léi jí, bù néng zì chū； tiān shén lái xià, wèi àn shù zhī, dé pān chū chí. shí bǐ lín wài, yǒu yī mù niú nǚ rén, míng nán tuó bō luó, shí jìng jū tiān, lái xià quàn yán: ‘tài zi jīn zhě zài yú lín zhōng, rǔ kě gōng yǎng.’ nǚ rén wén yǐ, xīn dà huān xǐ, yú shí de zhōng, zì rán ér shēng qiān yè lián huā, huā shàng yǒu rǔ mí. nǚ rén jiàn cǐ, shēng qí tè xīn, jí qǔ rǔ mí, zhì tài zi suǒ, tóu miàn lǐ zú, ér yǐ fèng shàng. tài zi jí biàn shòu bǐ nǚ shī, ér zhòu yuàn zhī: ‘jīn suǒ shī shí, yù lìng shí zhě, dé chōng qì lì； dāng shǐ shī jiā dé dǎn dé xǐ, ān lè wú bìng, zhōng bǎo nián shòu, zhì huì jù zú.’ tài zi jí fù zuò rú shì yán: ‘wǒ wèi chéng shú yī qiè zhòng shēng gù, shòu cǐ shí.’ zhòu yuàn qì yǐ, jí shòu shí zhī； shēn tǐ guāng yuè, qì lì chōng zú, kān shòu pú tí.

[0639a25] "er shi tai zi, xin zi nian yan: 'wo jin ri shi yi ma yi mi, nai zhi qi ri shi yi ma mi, shen xing xiao shou, you ruo ku mu; xiu yu ku xing, chui man liu nian, bu de jie tuo, gu zhi fei dao; bu ru xi zai yan fu shu xia, suo si wei fa, li yu ji jing, shi zui zhen zheng. jin wo ruo fu yi ci lei shen, er qu dao zhe, bi zhu wai dao, dang yan zi e shi ban nie pan yin; wo jin sui fu jie jie you na luo yan li, yi bu yi ci er qu dao guo, wo dang shou shi ran hou cheng dao.' zuo shi nian yi, ji cong zuo qi, zhi ni lian chan he, ru shui xi yu. xi yu ji bi, shen ti lei ji, bu neng zi chu; tian shen lai xia, wei an shu zhi, de pan chu chi. shi bi lin wai, you yi mu niu nu ren, ming nan tuo bo luo, shi jing ju tian, lai xia quan yan: 'tai zi jin zhe zai yu lin zhong, ru ke gong yang.' nu ren wen yi, xin da huan xi, yu shi de zhong, zi ran er sheng qian ye lian hua, hua shang you ru mi. nu ren jian ci, sheng qi te xin, ji qu ru mi, zhi tai zi suo, tou mian li zu, er yi feng shang. tai zi ji bian shou bi nu shi, er zhou yuan zhi: 'jin suo shi shi, yu ling shi zhe, de chong qi li; dang shi shi jia de dan de xi, an le wu bing, zhong bao nian shou, zhi hui ju zu.' tai zi ji fu zuo ru shi yan: 'wo wei cheng shu yi qie zhong sheng gu, shou ci shi.' zhou yuan qi yi, ji shou shi zhi; shen ti guang yue, qi li chong zu, kan shou pu ti.

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

[0639b18] "At that time, the five men, having seen this, were astonished and perplexed, considering it a retreat from the path, and each returned to his abode. The 菩薩 [pu sa] (Bodhisattva) went alone to the 畢波羅樹 [bi bo luo shu] (Pippala tree) and made a vow: 'I will not rise from beneath this tree until I attain the Way.' The 菩薩 [pu sa] (Bodhisattva)'s virtue was so great that the earth could not bear it. At that time, with every step, the earth trembled and emitted a great sound. At that time, a blind dragon, hearing the earth tremble, was greatly gladdened, and its eyes opened wide: 'I have seen such an auspicious sign from a previous Buddha.' Having thought this, it emerged from the earth and prostrated itself at the 菩薩 [pu sa] (Bodhisattva)'s feet. At that time, five hundred green sparrows flew in the sky, circling the 菩薩 [pu sa] (Bodhisattva) to the right. Auspicious multicolored clouds and fragrant breezes accompanied and brushed him. At that time, the blind dragon praised him with a verse:

"'Where the 菩薩 [pu sa] (Bodhisattva) treads,
The earth trembles in six ways,
Emitting a deep and distant sound,
When I heard it, my eyes opened;
And I saw in the sky,
Green sparrows circling the 菩薩 [pu sa] (Bodhisattva),
Auspicious clouds resplendent,
Fragrant breezes cool and refreshing.
These auspicious signs of the 菩薩 [pu sa] (Bodhisattva)
Are all the same as past Buddhas';
From this, I know the 菩薩 [pu sa] (Bodhisattva)
Will surely attain perfect enlightenment.'

[0639b18] “ěr shí wǔ rén, jì jiàn cǐ shì, jīng ér guài zhī, wèi wèi tuì zhuǎn, gè hái suǒ zhù. pú sà dú xíng, qù bì bō luó shù, zì fā yuàn yán: ‘zuò bǐ shù xià, wǒ dào bù chéng, yào zhōng bù qǐ.’ pú sà dé zhòng, de bù néng shèng, yú shí bù bù de wèi zhèn dòng, chū dà yīn shēng. ěr shí máng lóng, wén de dòng xiàng, xīn dà huān xǐ, liǎng mù kāi míng: ‘céng jiàn xiān fú yǒu cǐ ruì yīng.’ zuò shì niàn yǐ, cóng de yǒng chū, lǐ pú sà zú. shí yǒu wǔ bǎi qīng què, fēi téng xū kōng, yòu rào pú sà； zá sè ruì yún, jí yǐ xiāng fēng, ér suí yìng fú. ěr shí máng lóng, yǐ jì zàn yuē:

“ ‘pú sà zú jiàn chù,　　de jiē liù zhǒng zhèn,
　　fā dà shēn yuǎn yīn,　　wǒ wén yǎn kāi míng；
　　yòu jiàn xū kōng zhōng,　　qīng què rào pú sà,
　　ruì yún jí xiān yìng,　　xiāng fēng shén qīng liáng.
　　cǐ pú sà ruì xiāng,　　xī tóng guò qù fú；
　　yǐ shì zhī pú sà,　　bì dìng chéng zhèng jué.’

[0639b18] "er shi wu ren, ji jian ci shi, jing er guai zhi, wei wei tui zhuan, ge hai suo zhu. pu sa du xing, qu bi bo luo shu, zi fa yuan yan: 'zuo bi shu xia, wo dao bu cheng, yao zhong bu qi.' pu sa de zhong, de bu neng sheng, yu shi bu bu de wei zhen dong, chu da yin sheng. er shi mang long, wen de dong xiang, xin da huan xi, liang mu kai ming: 'ceng jian xian fu you ci rui ying.' zuo shi nian yi, cong de yong chu, li pu sa zu. shi you wu bai qing que, fei teng xu kong, you rao pu sa; za se rui yun, ji yi xiang feng, er sui ying fu. er shi mang long, yi ji zan yue:

" 'pu sa zu jian chu, de jie liu zhong zhen,
fa da shen yuan yin, wo wen yan kai ming;
you jian xu kong zhong, qing que rao pu sa,
rui yun ji xian ying, xiang feng shen qing liang.
ci pu sa rui xiang, xi tong guo qu fu;
yi shi zhi pu sa, bi ding cheng zheng jue.'

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

[0639c04] "Thereupon, the 菩薩 [pu sa] (Bodhisattva) thought to himself: 'With what kind of seat did past Buddhas attain the supreme Way?' He immediately knew that it was a grass seat. 釋提桓因 [shi ti huan yin] (Sakra Devendra) transformed into a common person, holding clean, soft grass. The 菩薩 [pu sa] (Bodhisattva) asked: 'What is your name?' He replied: 'My name is 吉祥 [ji xiang] (Jixiang, or Auspicious).' The 菩薩 [pu sa] (Bodhisattva), hearing this, was greatly gladdened. 'I will break the inauspicious and achieve the auspicious.' The 菩薩 [pu sa] (Bodhisattva) again said: 'Can I have the grass in your hand?' Thereupon, 吉祥 [ji xiang] (Jixiang) immediately offered the grass to the 菩薩 [pu sa] (Bodhisattva). He then made a vow: 'When the 菩薩 [pu sa] (Bodhisattva) attains the Way, I wish to be saved first.' The 菩薩 [pu sa] (Bodhisattva) accepted it, spread it out as a seat, and sat cross-legged on the grass, saying to himself: 'Just as past Buddhas sat, I vow: "I will not rise from this seat until I attain perfect enlightenment." I too will do the same.' When he made this vow, the 天龍鬼神 [tian long gui shen] (devas, nagas, ghosts, and spirits) were all gladdened. Cool, pleasant breezes came from the four directions. Birds and beasts ceased their sounds, trees were silent, and drifting clouds and flying dust all settled, knowing that this 菩薩 [pu sa] (Bodhisattva) would surely attain the Way.

[0639c04] “yú shì pú sà, zé zì sī wéi: ‘guò qù zhū fú, yǐ hé wèi zuò, chéng wú shàng dào?’ jí biàn zì zhī yǐ cǎo wèi zuò. shì tí huán yīn, huà wèi fán rén, zhí jìng ruǎn cǎo. pú sà wèn yán: ‘rǔ míng hé děng?’ dá: ‘míng jí xiáng.’ pú sà wén zhī, xīn dà huān xǐ, wǒ pò bù jí, yǐ chéng jí xiáng. pú sà yòu yán: ‘rǔ shǒu zhōng cǎo, cǐ kě dé bù?’ yú shì jí xiáng, jí biàn shòu cǎo, yǐ yǔ pú sà. yīn fā yuàn yán: ‘pú sà dào chéng, yuàn xiān dù wǒ.’ pú sà shòu yǐ, fū yǐ wèi zuò, ér yú cǎo shàng, jié jiā fū zuò: ‘rú guò qù fú suǒ zuò zhī fǎ, ér zì shì yán: “bù chéng zhèng jué, bù qǐ cǐ zuò.” wǒ yì rú shì.’ fā cǐ shì shí, tiān lóng guǐ shén, jiē xī huān xǐ； qīng liáng hǎo fēng, cóng sì fāng lái, qín shòu xī xiàng, shù bù míng tiáo, yóu yún fēi chén, jiē xī chéng jìng, zhī shì pú sà, bì chéng dào xiāng.

[0639c04] "yu shi pu sa, ze zi si wei: 'guo qu zhu fu, yi he wei zuo, cheng wu shang dao?' ji bian zi zhi yi cao wei zuo. shi ti huan yin, hua wei fan ren, zhi jing ruan cao. pu sa wen yan: 'ru ming he deng?' da: 'ming ji xiang.' pu sa wen zhi, xin da huan xi, wo po bu ji, yi cheng ji xiang. pu sa you yan: 'ru shou zhong cao, ci ke de bu?' yu shi ji xiang, ji bian shou cao, yi yu pu sa. yin fa yuan yan: 'pu sa dao cheng, yuan xian du wo.' pu sa shou yi, fu yi wei zuo, er yu cao shang, jie jia fu zuo: 'ru guo qu fu suo zuo zhi fa, er zi shi yan: "bu cheng zheng jue, bu qi ci zuo." wo yi ru shi.' fa ci shi shi, tian long gui shen, jie xi huan xi; qing liang hao feng, cong si fang lai, qin shou xi xiang, shu bu ming tiao, you yun fei chen, jie xi cheng jing, zhi shi pu sa, bi cheng dao xiang.

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

[0639c16] "At that time, the 菩薩 [pu sa] (Bodhisattva), beneath the tree, when he made his vow, the 天龍八部 [tian long ba bu] (devas, nagas, and eight classes of beings) were all gladdened, leaping and praising in the sky. At that time, the palace of 第六天魔王 [di liu tian mo wang] (Mara, the King of the Sixth Heaven) naturally trembled. Thereupon, the 魔王 [mo wang] (Mara) was greatly distressed, his spirit agitated, unable to control his voice and taste. He thought to himself: 'The 沙門瞿曇 [sha men qu tan] (Samana Gautama) is now beneath the tree, abandoning the 五欲 [wu yu] (five desires), sitting upright in contemplation. He will soon attain the Way of perfect enlightenment. If his Way is achieved, he will widely save all beings, surpassing my realm. While his Way is not yet achieved, I will go and disrupt it.'

[0639c16] “ěr shí pú sà, zài yú shù xià, fā shì yán shí, tiān lóng bā bù, jiē xī huān xǐ, yú xū kōng zhōng, yǒng yuè zàn tàn. shí dì liù tiān mó wáng gōng diàn, zì rán dòng yáo； yú shì mó wáng, xīn dà ào nǎo, jīng shén zào rǎo, shēng wèi bù yù, ér zì niàn yán: ‘shā mén qú tán, jīn zài shù xià, shě yú wǔ yù, duān zuò sī wéi, bù jiǔ dāng chéng zhèng jué zhī dào； qí dào ruò chéng, guǎng dù yī qiè, chāo yuè wǒ jìng. jí dào wèi chéng, wǎng huài luàn zhī.’

[0639c16] "er shi pu sa, zai yu shu xia, fa shi yan shi, tian long ba bu, jie xi huan xi, yu xu kong zhong, yong yue zan tan. shi di liu tian mo wang gong dian, zi ran dong yao; yu shi mo wang, xin da ao nao, jing shen zao rao, sheng wei bu yu, er zi nian yan: 'sha men qu tan, jin zai shu xia, she yu wu yu, duan zuo si wei, bu jiu dang cheng zheng jue zhi dao; qi dao ruo cheng, guang du yi qie, chao yue wo jing. ji dao wei cheng, wang huai luan zhi.'

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

[0639c23] "At that time, 魔子薩陀 [mo zi sa tuo] (Mara's son Sādhana), seeing his father distraught, went and reported: 'I don't know, Father King, why are you so distressed?' The 魔王 [mo wang] (Mara) replied: 'The 沙門瞿曇 [sha men qu tan] (Samana Gautama) is now sitting beneath the tree, and his Way is about to be achieved, surpassing me. I now wish to destroy it.' The 魔子 [mo zi] (Mara's son) immediately stepped forward and advised his father: 'The 菩薩 [pu sa] (Bodhisattva) is pure and transcends the 三界 [san jie] (three realms). His divine powers and wisdom are without obscurity. The 天龍八部 [tian long ba bu] (devas, nagas, and eight classes of beings) all praise him. This is not something that you, Father King, can overcome. You should not commit evil and bring disaster upon yourself.' 魔 [mo] (Mara) had three daughters, extremely beautiful in appearance and demeanor, seductive and charming, skilled at enchanting people, the foremost among 天女 [tian nu] (apsaras). They were perfumed with famous incense and wore beautiful necklaces. One was named 染欲 [ran yu] (Rati, or Lust); the second 能悅人 [neng yue ren] (Arati, or Discontent); and the third 可愛樂 [ke ai le] (Trsna, or Thirst). The three daughters all came forward and reported to their father: 'We don't know, why are you so sorrowful now?' Their father then poured out his heart and told his daughters: 'There is now a 沙門瞿曇 [sha men qu tan] (Samana Gautama) in the world, clad in the armor of Dharma, holding the bow of self-mastery, with the arrow of wisdom, desiring to subdue sentient beings and destroy my realm. If I am not superior, sentient beings will believe him and all take refuge, and my domain will be empty. That is why I am sorrowful. While he has not yet attained the Way, I wish to go and crush him and destroy his bridge.' Thereupon, the 魔王 [mo wang] (Mara), holding a powerful bow in his hand and also five arrows, along with his male and female retinues, went together to the 畢波羅樹下 [bi bo luo shu xia] (Pippala tree). He saw the 牟尼 [mou ni] (Muni) silent and unmoving, desiring to cross the ocean of 生死三有 [sheng si san you] (samsara's three existences).

[0639c23] “ěr shí mó zi sà tuó, jiàn fù qiáo cuì, ér wǎng bái yán: ‘bù shěn fù wáng, hé gù yōu qī?’ mó wáng dá yán: ‘shā mén qú tán, jīn zuò shù xià, qí dào jiāng chéng chāo yuè yú wǒ, jīn yù huài zhī.’ mó zi jí biàn qián jiàn fù yán: ‘pú sà qīng jìng, chāo chū sān jiè, shén tōng zhì huì, wú bù míng le, tiān lóng bā bù, xián gòng chēng zàn. cǐ fēi fù wáng suǒ néng cuī qū, bù xū zào è zì zhāo huò jiù.’ mó yǒu sān nǚ, xíng róng yí mào, jí wèi duān zhèng, yāo yě qiǎo mèi, shàn néng huò rén, yú tiān nǚ zhōng, zuì wèi dì yī, xūn yǐ míng xiāng, pèi hǎo yīng luò, yī míng rǎn yù； èr míng néng yuè rén； sān míng kě ài lè. sān nǚ jù qián bái qí fù yán: ‘bù shěn jīn zhě hé gù yōu chóu?’ fù jí xiě xīn, yǔ zhū nǚ yán: ‘shì jiān jīn yǒu shā mén qú tán, shēn bèi fǎ kǎi, zhí zì zài gōng, zú zhì huì jiàn, yù fú zhòng shēng huài wǒ jìng jiè. wǒ ruò bù rú, zhòng shēng xìn bǐ, jiē xī guī yī, wǒ tǔ zé kōng, shì gù chóu ěr； jí wèi chéng dào, yù wǎng cuī cuò huài qí qiáo liáng.’ yú shì mó wáng, shǒu zhí qiáng gōng, yòu chí wǔ jiàn； nán nǚ juàn shǔ, jù shí wǎng bǐ bì bō luó shù xià. jiàn yú móu ní, jì rán bù dòng, yù dù shēng sǐ sān yǒu zhī hǎi.

[0639c23] "er shi mo zi sa tuo, jian fu qiao cui, er wang bai yan: 'bu shen fu wang, he gu you qi?' mo wang da yan: 'sha men qu tan, jin zuo shu xia, qi dao jiang cheng chao yue yu wo, jin yu huai zhi.' mo zi ji bian qian jian fu yan: 'pu sa qing jing, chao chu san jie, shen tong zhi hui, wu bu ming le, tian long ba bu, xian gong cheng zan. ci fei fu wang suo neng cui qu, bu xu zao e zi zhao huo jiu.' mo you san nu, xing rong yi mao, ji wei duan zheng, yao ye qiao mei, shan neng huo ren, yu tian nu zhong, zui wei di yi, xun yi ming xiang, pei hao ying luo, yi ming ran yu; er ming neng yue ren; san ming ke ai le. san nu ju qian bai qi fu yan: 'bu shen jin zhe he gu you chou?' fu ji xie xin, yu zhu nu yan: 'shi jian jin you sha men qu tan, shen bei fa kai, zhi zi zai gong, zu zhi hui jian, yu fu zhong sheng huai wo jing jie. wo ruo bu ru, zhong sheng xin bi, jie xi gui yi, wo tu ze kong, shi gu chou er; ji wei cheng dao, yu wang cui cuo huai qi qiao liang.' yu shi mo wang, shou zhi qiang gong, you chi wu jian; nan nu juan shu, ju shi wang bi bi bo luo shu xia. jian yu mou ni, ji ran bu dong, yu du sheng si san you zhi hai.

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

[0640a11] "At that time, the 魔王 [mo wang] (Mara), holding the bow in his left hand and adjusting the arrow with his right hand, said to the 菩薩 [pu sa] (Bodhisattva): 'You, a 剎利種 [sha li zhong] (Kshatriya), death is greatly to be feared. Why do you not quickly rise? You should cultivate your 轉輪王業 [zhuan lun wang ye] (Chakravartin's karma), abandon the monastic life, and practice generosity, thereby gaining heavenly pleasures. This path is superior to what you have previously practiced. You are a 剎利轉輪王種 [sha li zhuan lun wang zhong] (Kshatriya of Chakravartin lineage), but you are a beggar. This is inappropriate. If you do not rise now, just sit comfortably, and do not abandon your original vow. I will try to shoot you. With one sharp arrow, ascetic 仙人 [xian ren] (Rishis), upon hearing the sound of my arrow, are all startled and confused, losing their composure. How much more so can you, 瞿曇 [qu tan] (Gautama), endure this poison? If you rise quickly, you can be safe.' 魔 [mo] (Mara) said these words to frighten the 菩薩 [pu sa] (Bodhisattva), but the 菩薩 [pu sa] (Bodhisattva) remained serene, unafraid and unmoving. The 魔王 [mo wang] (Mara) then drew his bow and shot an arrow, and at the same time sent his 天女 [tian nu] (apsaras) forward. At that time, the 菩薩 [pu sa] (Bodhisattva) did not look at the arrow. The arrow stopped in mid-air, its tip pointing downwards, and transformed into a lotus flower.

[0640a11] “ěr shí mó wáng, zuǒ shǒu zhí gōng, yòu shǒu diào jiàn, yǔ pú sà yán: ‘rǔ shā lì zhǒng, sǐ shén kě wèi, hé bù sù qǐ? yí yīng xiū rǔ zhuǎn lún wáng yè, shě chū jiā fǎ, xí yú shī huì, dé shēng tiān lè, cǐ dào dì yī shèng xiān suǒ xíng； rǔ shì shā lì zhuǎn lún wáng zhǒng, ér wèi qǐ shì, cǐ fēi suǒ yīng. jīn ruò bù qǐ, dàn hǎo ān zuò, wù shě běn shì. wǒ shì shè rǔ, yī fàng lì jiàn, kǔ xíng xiān rén, wén wǒ jiàn shēng, mò bù jīng bù, hūn mí shī xìng, kuàng rǔ qú tán, néng kān cǐ dú? rǔ ruò sù qǐ, kě dé ān quán.’ mó shuō cǐ yǔ, yǐ bù pú sà, pú sà yí rán, bù jīng bù dòng； mó wáng jí biàn wǎn gōng fàng jiàn, bìng jìn tiān nǚ. pú sà ěr shí, yǎn bù shì jiàn, jiàn tíng kōng zhōng, qí zú xià xiàng, biàn chéng lián huā.

[0640a11] "er shi mo wang, zuo shou zhi gong, you shou diao jian, yu pu sa yan: 'ru sha li zhong, si shen ke wei, he bu su qi? yi ying xiu ru zhuan lun wang ye, she chu jia fa, xi yu shi hui, de sheng tian le, ci dao di yi sheng xian suo xing; ru shi sha li zhuan lun wang zhong, er wei qi shi, ci fei suo ying. jin ruo bu qi, dan hao an zuo, wu she ben shi. wo shi she ru, yi fang li jian, ku xing xian ren, wen wo jian sheng, mo bu jing bu, hun mi shi xing, kuang ru qu tan, neng kan ci du? ru ruo su qi, ke de an quan.' mo shuo ci yu, yi bu pu sa, pu sa yi ran, bu jing bu dong; mo wang ji bian wan gong fang jian, bing jin tian nu. pu sa er shi, yan bu shi jian, jian ting kong zhong, qi zu xia xiang, bian cheng lian hua.

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

[0640a21] "At that time, the three 天女 [tian nu] (apsaras) said to the 菩薩 [pu sa] (Bodhisattva): 'Your exalted virtue, revered by gods and humans, deserves attendance. We are now in our prime, and there are no 天女 [tian nu] (apsaras) more beautiful than us. Heaven has sent us to serve you. Day and night, sleeping and waking, we wish to attend to you.' The 菩薩 [pu sa] (Bodhisattva) replied: 'You have cultivated minor good deeds and attained heavenly bodies, but you do not contemplate impermanence and engage in seduction. Although your bodies are beautiful, your minds are not upright. Your lustful and unwholesome actions will surely lead you to fall into the 三惡道中 [san e dao zhong] (three evil destinies) after death, taking on the bodies of birds and beasts, which will be extremely difficult to escape. You now wish to disturb my meditative concentration, which is not a pure mind. You may leave now; I do not need you.' At that time, the three 天女 [tian nu] (apsaras) transformed into old hags, with white hair and wrinkled faces, missing teeth and drooling, their flesh wasted and bones protruding, their bellies large as drums, leaning on staffs and walking weakly, unable to recover themselves.

[0640a21] “shí sān tiān nǚ, bái pú sà yán: ‘rén zhě zhì dé, tiān rén suǒ jìng, yīng yǒu gōng shì； wǒ děng jīn zhě nián zài shèng shí, tiān nǚ duān zhèng, wú yú wǒ zhě； tiān jīn qiǎn wǒ, yǐ xiāng gōng gěi, chén hūn qǐn wò, yuàn shì zuǒ yòu.’ pú sà dá yán: ‘rǔ zhí xiǎo shàn, dé wèi tiān shēn, bù niàn wú cháng, ér zuò yāo mèi, xíng tǐ suī měi, ér xīn bù duān, yín huò bù shàn, sǐ bì dāng duò sān è dào zhōng, shòu niǎo shòu shēn, miǎn zhī shén nán； rǔ děng jīn zhě yù luàn dìng yì, fēi qīng jìng xīn, jīn biàn kě qù, wú bù xiāng xū.’ shí sān tiān nǚ, biàn chéng lǎo lǎo, tóu bái miàn zhòu, chǐ luò chuí xián, ròu xiāo gǔ lì, fù dà rú gǔ, zhù zhàng léi bù, bù néng zì fù.

[0640a21] "shi san tian nu, bai pu sa yan: 'ren zhe zhi de, tian ren suo jing, ying you gong shi; wo deng jin zhe nian zai sheng shi, tian nu duan zheng, wu yu wo zhe; tian jin qian wo, yi xiang gong gei, chen hun qin wo, yuan shi zuo you.' pu sa da yan: 'ru zhi xiao shan, de wei tian shen, bu nian wu chang, er zuo yao mei, xing ti sui mei, er xin bu duan, yin huo bu shan, si bi dang duo san e dao zhong, shou niao shou shen, mian zhi shen nan; ru deng jin zhe yu luan ding yi, fei qing jing xin, jin bian ke qu, wu bu xiang xu.' shi san tian nu, bian cheng lao lao, tou bai mian zhou, chi luo chui xian, rou xiao gu li, fu da ru gu, zhu zhang lei bu, bu neng zi fu.

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

[0640b02] "魔王 [mo wang] (Mara), having seen such steadfastness, thought to himself: 'I once shot 摩醯首羅 [mo xi shou luo] (Mahesvara) in the 雪山 [xue shan] (Himalayas), and he was immediately terrified and abandoned his good intentions. But now I cannot even move 瞿曇 [qu tan] (Gautama). Neither this arrow nor my three daughters can move him or cause him to generate love or hatred. I must try other means.' He then used soft words to entice the 菩薩 [pu sa] (Bodhisattva): 'If you do not desire to enjoy human pleasures, you can now ascend to the heavenly palace. I will abandon my heavenly position and all the 五欲具 [wu yu ju] (five sense objects), and give them all to you.' The 菩薩 [pu sa] (Bodhisattva) replied: 'In previous lives, you cultivated minor causes of generosity, which is why you are now the 自在天王 [zi zai tian wang] (Sovereign Heavenly King). This fortune has a limit, and you will eventually be reborn into the 三塗 [san tu] (three lower realms), from which it is extremely difficult to escape. This is a cause of sin, not what I need.' 魔 [mo] (Mara) said to the 菩薩 [pu sa] (Bodhisattva): 'My karmic retribution is what you know; but who knows your karmic retribution?' The 菩薩 [pu sa] (Bodhisattva) replied: 'Only this earth knows my karmic retribution.' Having said this, at that time, the great earth trembled in six ways. Thereupon, the 地神 [de shen] (earth spirit), holding a seven-jeweled vase filled with lotus flowers, emerged from the earth and said to 魔 [mo] (Mara): 'The 菩薩 [pu sa] (Bodhisattva) formerly gave his head, eyes, marrow, and brain to others. The blood he shed permeated the great earth. He bestowed his kingdom, city, wife, children, elephants, horses, and precious jewels beyond measure. He did so to seek the supreme, true, and pure Way. Therefore, you should not disturb the 菩薩 [pu sa] (Bodhisattva).' 魔 [mo] (Mara), hearing this, was filled with fear, and his hair stood on end. At that time, the 地神 [de shen] (earth spirit) prostrated herself at the 菩薩 [pu sa] (Bodhisattva)'s feet, offered flowers, and then suddenly disappeared.

[0640b02] “mó wáng jì jiàn rú shì jiān gù, xīn zì sī wéi: ‘wǒ xī céng yú xuě shān zhī zhōng, shè cǐ mó xī shǒu luó, jí biàn kǒng jù, tuì qí shàn xīn； ér jīn bù bàn dòng yú qú tán, jì fēi cǐ jiàn jí wǒ sān nǚ, suǒ néng yí zhuǎn, lìng shēng ài huì. dāng fù gèng zuò tā yú fāng biàn.’ jí yǐ ruǎn yǔ, yòu pú sà yán: ‘rǔ ruò bù lè rén jiān shòu lè, jīn zhě biàn kě shàng shēng tiān gōng； wǒ shě tiān wèi jí wǔ yù jù, xī chí yǔ rǔ.’ pú sà dá yán: ‘rǔ yú xiān shì, xiū shǎo shī yīn, jīn gù dé wèi zì zài tiān wáng； cǐ fú yǒu qī, yào hái xià shēng chén nì sān tú, chū jì shén nán； cǐ wèi zuì yīn, fēi wǒ suǒ xū.’ mó yǔ pú sà: ‘wǒ zhī guǒ bào, shì rǔ suǒ zhī； rǔ zhī guǒ bào, shuí fù zhī zhě.’ pú sà dá yán: ‘wǒ zhī guǒ bào, wéi cǐ de zhī.’ shuō cǐ yǔ yǐ, yú shí dà de, liù zhǒng zhèn dòng； yú shì de shén, chí qī bǎo píng, mǎn zhōng lián huā, cóng de yǒng chū, ér yǔ mó yán: ‘pú sà xī yǐ tóu mù suǐ nǎo, yǐ shī yú rén, suǒ chū zhī xuè, jìn rùn dà de； guó chéng qī zi xiàng mǎ zhēn bǎo, ér yòng bù shī, bù kě chēng jì； wèi qiú wú shàng zhèng zhēn zhī dào, yǐ shì zhī gù, rǔ jīn bù yīng nǎo luàn pú sà.’ mó wén shì yǐ, xīn shēng bù jù, shēn máo jiē shù； shí bǐ de shén, lǐ pú sà zú, yǐ huā gōng yǎng, hū rán bù xiàn.◎

[0640b02] "mo wang ji jian ru shi jian gu, xin zi si wei: 'wo xi ceng yu xue shan zhi zhong, she ci mo xi shou luo, ji bian kong ju, tui qi shan xin; er jin bu ban dong yu qu tan, ji fei ci jian ji wo san nu, suo neng yi zhuan, ling sheng ai hui. dang fu geng zuo ta yu fang bian.' ji yi ruan yu, you pu sa yan: 'ru ruo bu le ren jian shou le, jin zhe bian ke shang sheng tian gong; wo she tian wei ji wu yu ju, xi chi yu ru.' pu sa da yan: 'ru yu xian shi, xiu shao shi yin, jin gu de wei zi zai tian wang; ci fu you qi, yao hai xia sheng chen ni san tu, chu ji shen nan; ci wei zui yin, fei wo suo xu.' mo yu pu sa: 'wo zhi guo bao, shi ru suo zhi; ru zhi guo bao, shui fu zhi zhe.' pu sa da yan: 'wo zhi guo bao, wei ci de zhi.' shuo ci yu yi, yu shi da de, liu zhong zhen dong; yu shi de shen, chi qi bao ping, man zhong lian hua, cong de yong chu, er yu mo yan: 'pu sa xi yi tou mu sui nao, yi shi yu ren, suo chu zhi xue, jin run da de; guo cheng qi zi xiang ma zhen bao, er yong bu shi, bu ke cheng ji; wei qiu wu shang zheng zhen zhi dao, yi shi zhi gu, ru jin bu ying nao luan pu sa.' mo wen shi yi, xin sheng bu ju, shen mao jie shu; shi bi de shen, li pu sa zu, yi hua gong yang, hu ran bu xian.◎

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

[0640b22] "At that time, the 魔王 [mo wang] (Mara) thought to himself: 'I have used a strong bow, sharp arrows, and my three daughters, along with skillful and gentle words to entice him, but I cannot disrupt this 瞿曇 [qu tan] (Gautama)'s mind. I must now devise other methods, gather a large army, and exert force.' As he thought this, his armies suddenly appeared, filling the sky, their forms varied. Some held halberds and swords, wore large trees on their heads, or held golden pestles. All kinds of weapons were fully equipped. Some had the heads of pigs, fish, donkeys, horses, lions, or dragons; bears, tigers, rhinoceroses, and other beasts. Some had one body and many heads. Some had one eye on each face. Some had many eyes. Some had large bellies and long bodies. Some were emaciated and had no bellies. Some had long legs and large knees. Some had large feet and thick calves. Some had long claws and sharp teeth. Some had their heads on their chests. Some had many bodies with two feet. Some had large faces or side faces. Some were the color of ash. Some emitted smoke and flames from their bodies. Some had elephant bodies carrying mountains. Some were disheveled and naked. Some had faces half red and half white. Some had lips hanging to the ground. Some had their upper lips curled back. Some wore tiger skins, or lion or snake skins. Some had snakes wrapped around their bodies. Some had fire burning on their heads. Some glared with angry eyes and flexed their arms. Some walked sideways and jumped. Some spun in the air. Some galloped and roared. There were countless such hideous forms surrounding the 菩薩 [pu sa] (Bodhisattva). Some wished to tear the 菩薩 [pu sa] (Bodhisattva)'s body apart. Some caused smoke to rise from all four directions, flames rushing to the sky. Some emitted wild roars that shook mountains and valleys. Wind, fire, smoke, and dust darkened everything, making it impossible to see. The waters of the 四大海水 [si da hai shui] (four great oceans) boiled simultaneously.

[0640b22] ◎ “ěr shí mó wáng, jí zì sī wéi: ‘wǒ yǐ qiáng gōng lì jiàn bìng jí sān nǚ, jiān yǐ fāng biàn hé yán yòu zhī, bù néng huài luàn cǐ qú tán xīn. jīn dāng gèng shè zhū zhǒng fāng biàn, guǎng jí jūn zhòng, yǐ lì pò xié.’ zuò shì niàn shí, qí zhū jūn zhòng, hū rán lái zhì, chōng mǎn xū kōng, xíng mào gè yì, huò zhí jǐ cāo jiàn, tóu dài dà shù, shǒu zhí jīn chǔ, zhǒng zhǒng zhàn jù, jiē xī bèi zú； huò zhū yú lǘ mǎ,, shī zi lóng tóu,, xióng pí hǔ sì, jí zhū shòu tóu； huò yī shēn duō tóu； huò miàn gè yī mù； huò zhòng duō mù； huò dà fù zhǎng shēn； huò léi shòu wú fù； huò zhǎng jiǎo dà xī； huò dà jiǎo féi shuàn； huò zhǎng zhǎo lì yá； huò tóu zài xiōng qián； huò liǎng zú duō shēn； huò dà miàn bàng miàn； huò sè rú huī tǔ； huò shēn fàng yān yàn； huò xiàng shēn dān shān； huò bèi fà luǒ xíng； huò fù miàn sè bàn chì bàn bái； huò chún chuí zhì de； huò shàng qiān fù； miàn huò shēn zhe hǔ pí； huò shī zi shé pí； huò shé biàn chán shēn； huò tóu shàng huǒ rán； huò chēn mù nǔ bì； huò bàng xíng tiào zhì； huò kōng zhōng xuán zhuǎn； huò chí bù hǒu xià； yǒu rú shì děng zhū è lèi xíng bù kě chēng shù, wéi rào pú sà. huò fù yǒu yù liè pú sà shēn； huò sì fāng yān qǐ, yàn yàn chōng tiān huò kuáng yīn fèn fā, zhèn dòng shān gǔ, fēng huǒ yān chén, àn wú suǒ jiàn； sì dà hǎi shuǐ, yī shí yǒng fèi.

[0640b22] ◎ "er shi mo wang, ji zi si wei: 'wo yi qiang gong li jian bing ji san nu, jian yi fang bian he yan you zhi, bu neng huai luan ci qu tan xin. jin dang geng she zhu zhong fang bian, guang ji jun zhong, yi li po xie.' zuo shi nian shi, qi zhu jun zhong, hu ran lai zhi, chong man xu kong, xing mao ge yi, huo zhi ji cao jian, tou dai da shu, shou zhi jin chu, zhong zhong zhan ju, jie xi bei zu; huo zhu yu lu ma,, shi zi long tou,, xiong pi hu si, ji zhu shou tou; huo yi shen duo tou; huo mian ge yi mu; huo zhong duo mu; huo da fu zhang shen; huo lei shou wu fu; huo zhang jiao da xi; huo da jiao fei shuan; huo zhang zhao li ya; huo tou zai xiong qian; huo liang zu duo shen; huo da mian bang mian; huo se ru hui tu; huo shen fang yan yan; huo xiang shen dan shan; huo bei fa luo xing; huo fu mian se ban chi ban bai; huo chun chui zhi de; huo shang qian fu; mian huo shen zhe hu pi; huo shi zi she pi; huo she bian chan shen; huo tou shang huo ran; huo chen mu nu bi; huo bang xing tiao zhi; huo kong zhong xuan zhuan; huo chi bu hou xia; you ru shi deng zhu e lei xing bu ke cheng shu, wei rao pu sa. huo fu you yu lie pu sa shen; huo si fang yan qi, yan yan chong tian huo kuang yin fen fa, zhen dong shan gu, feng huo yan chen, an wu suo jian; si da hai shui, yi shi yong fei.

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

[0640c11] "The 護法天人 [hu fa tian ren] (Dharma-protecting devas) and all the 諸龍鬼等 [zhu long gui deng] (nagas and ghosts) were enraged at Mara's host, their anger increasing, and blood flowed from their pores. The 淨居天眾 [jing ju tian zhong] (Suddhavasa devas), seeing these evil 魔 [mo] (maras) disturbing the 菩薩 [pu sa] (Bodhisattva), felt compassion and pity for him. Thereupon, they descended, filling the sky. They saw Mara's armies, countless and boundless, surrounding the 菩薩 [pu sa] (Bodhisattva), emitting great evil sounds that shook heaven and earth. The 菩薩 [pu sa] (Bodhisattva)'s mind was firm, and his face showed no different expression, like a lion amidst a herd of deer. They all praised him, saying: 'Oh, how wonderful! This has never happened before. The 菩薩 [pu sa] (Bodhisattva) will surely attain perfect enlightenment.' These 諸魔眾 [zhu mo zhong] (Mara's hosts) urged each other on, exhausting their power to crush the 菩薩 [pu sa] (Bodhisattva). Some gnashed their teeth; some flew horizontally and threw things wildly. The 菩薩 [pu sa] (Bodhisattva) looked upon them as children playing. 魔 [mo] (Mara) became even more sorrowful and resentful, increasing his fighting power. Because of the 菩薩 [pu sa] (Bodhisattva)'s power of compassion, those who held stones could not lift them; those who lifted them could not put them down. Flying knives and dancing swords stopped in mid-air. Lightning, thunder, rain, and fire transformed into five-colored flowers. Evil dragons spewed poison, which became fragrant breezes. All the hideous forms that wished to destroy the 菩薩 [pu sa] (Bodhisattva) could not move him. 魔 [mo] (Mara) had sisters, one named 彌伽 [mi jia] (Migha), and the other 迦利 [jia li] (Kali). Each held a skull vessel in her hand and performed various strange actions before the 菩薩 [pu sa] (Bodhisattva), disturbing him. These 諸魔眾 [zhu mo zhong] (Mara's hosts), with their various ugly bodies, wished to frighten the 菩薩 [pu sa] (Bodhisattva), but they could not move a single hair on the 菩薩 [pu sa] (Bodhisattva)'s body. 魔 [mo] (Mara) became even more sorrowful.

[0640c11] “hù fǎ tiān rén, zhū lóng guǐ děng, xī fèn mó zhòng, chēn huì zēng shèng, máo kǒng xuè liú. jìng jū tiān zhòng, jiàn cǐ è mó nǎo luàn pú sà； yǐ cí bēi xīn, ér mǐn shāng zhī； yú shì lái xià, cè sāi xū kōng. jiàn mó jūn zhòng, wú liàng wú biān, wéi rào pú sà, fā dà è shēng, zhèn dòng tiān de； pú sà xīn dìng, yán wú yì xiāng, yóu rú shī zi chù yú lù qún. jiē xī tàn yán: ‘wū hū qí zāi! wèi céng yǒu yě, pú sà jué dìng dāng chéng zhèng jué.’ shì zhū mó zhòng, hù xiāng cuī qiè, gè jǐn wēi lì, cuī pò pú sà； huò jiǎo mù qiè chǐ； huò héng fēi luàn zhì； pú sà guān zhī, rú tóng zi xì； mó yì chóu fèn duì, gèng zēng zhàn lì. pú sà yǐ cí bēi lì gù, lìng bào shí zhě, bù néng shèng jǔ； qí shèng jǔ zhě, bù néng dé xià； fēi dāo wǔ jiàn, tíng yú kōng zhōng； diàn léi yǔ huǒ, chéng wǔ sè huá； è lóng tǔ dú, biàn chéng xiāng fēng； zhū è lèi xíng, yù huǐ pú sà, bù néng dé dòng. mó yǒu zǐ mèi, yī míng mí jiā, èr míng jiā lì, gè gè yǐ shǒu zhí dú lóu qì, zài pú sà qián zuò zhū yì zhuàng, nǎo luàn pú sà. shì zhū mó zhòng, zhǒng zhǒng chǒu shēn, yù bù pú sà, zhōng bù néng dòng pú sà yī máo, mó yì yōu chóu.

[0640c11] "hu fa tian ren, zhu long gui deng, xi fen mo zhong, chen hui zeng sheng, mao kong xue liu. jing ju tian zhong, jian ci e mo nao luan pu sa; yi ci bei xin, er min shang zhi; yu shi lai xia, ce sai xu kong. jian mo jun zhong, wu liang wu bian, wei rao pu sa, fa da e sheng, zhen dong tian de; pu sa xin ding, yan wu yi xiang, you ru shi zi chu yu lu qun. jie xi tan yan: 'wu hu qi zai! wei ceng you ye, pu sa jue ding dang cheng zheng jue.' shi zhu mo zhong, hu xiang cui qie, ge jin wei li, cui po pu sa; huo jiao mu qie chi; huo heng fei luan zhi; pu sa guan zhi, ru tong zi xi; mo yi chou fen dui, geng zeng zhan li. pu sa yi ci bei li gu, ling bao shi zhe, bu neng sheng ju; qi sheng ju zhe, bu neng de xia; fei dao wu jian, ting yu kong zhong; dian lei yu huo, cheng wu se hua; e long tu du, bian cheng xiang feng; zhu e lei xing, yu hui pu sa, bu neng de dong. mo you zi mei, yi ming mi jia, er ming jia li, ge ge yi shou zhi du lou qi, zai pu sa qian zuo zhu yi zhuang, nao luan pu sa. shi zhu mo zhong, zhong zhong chou shen, yu bu pu sa, zhong bu neng dong pu sa yi mao, mo yi you chou.

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

[0640c28] "At that time, a 神 [shen] (spirit) in the sky, named 負多 [fu duo] (Bhuta), spoke from concealment: 'I now see the venerable 牟尼 [mou ni] (Muni), his mind serene, without any thought of resentment. These 諸魔眾 [zhu mo zhong] (Mara's hosts) have generated poisonous minds, and without cause, they spontaneously become angry. This foolish and evil 魔 [mo] (Mara) toils in vain and will gain nothing forever. Today, you should abandon your malicious intent. Your mouth may be able to blow down Mount Sumeru; fire can be made cold; water can be made hot; the hard nature of the earth can be made soft. But you cannot destroy the 菩薩 [pu sa] (Bodhisattva)'s good karmic fruit accumulated over kalpas, his correct meditative concentration, his diligent skillful means, and his pure wisdom light. These four merits cannot be severed. To create obstacles and prevent him from attaining perfect enlightenment is like trying to prevent a thousand suns from dispelling darkness. Just as drilling wood produces fire, and digging the earth produces water, diligent skillful means will achieve whatever is sought. Sentient beings in the world are immersed in the 三毒 [san du] (three poisons), with no one to save them. The 菩薩 [pu sa] (Bodhisattva), out of great compassion, seeks the medicine of wisdom to remove the afflictions of the world. Why do you now disturb him? Sentient beings in the world are deluded and ignorant, clinging to wrong views. He is now establishing the 法眼 [fa yan] (Dharma eye), cultivating the right path, desiring to guide sentient beings. Why do you now disturb the guide? This is unacceptable. It is like trying to deceive a merchant's guide in the wilderness. Sentient beings have fallen into great darkness, utterly unaware of where to stop. The 菩薩 [pu sa] (Bodhisattva) lights the great lamp of wisdom. Why do you now wish to blow it out? Sentient beings are now sinking in the ocean of 生死 [sheng si] (samsara). The 菩薩 [pu sa] (Bodhisattva) is cultivating the precious ship of wisdom. Why do you now wish to sink it? Patience is the fangs, steadfastness is the roots, and the supreme great Dharma is the great fruit. Why do you now wish to attack it? The fetters of greed, anger, and ignorance bind all sentient beings. The 菩薩 [pu sa] (Bodhisattva) practices asceticism, desiring to loosen them. Today, he will surely sit cross-legged beneath this tree and attain the supreme Way. This ground is the 金剛之座 [jin gang zhi zuo] (Diamond Throne) of past Buddhas. All other directions may shift, but this place is unmoving, capable of bearing subtle concentration, not something you can destroy. You should now generate joy and celebration, put aside your arrogance, cultivate the thought of a good friend, and serve him.'

[0640c28] “kōng zhōng yǒu shén, míng yuē fù duō, yǐn shēn ér yán: ‘wǒ yú jīn zhě jiàn móu ní zūn, xīn yì tài rán, wú yuàn hèn xiǎng； shì zhū mó zhòng, qǐ yú dú xīn, yú wú yuàn chù, ér héng shēng fèn. shì chī è mó, tú zì pí láo, yǒng wú suǒ dé. jīn rì yí yīng shě huì hài xīn, rǔ kǒu nǎi kě chuī xū mí shān, lìng qí bēng dào； huǒ kě lìng lěng； shuǐ kě lìng rè； de xìng jiān qiáng kě lìng róu ruǎn； rǔ bù néng huài pú sà lì jié xiū xí shàn guǒ, zhèng sī wéi dìng, jīng qín fāng biàn, jìng zhì huì guāng, cǐ sì gōng dé, wú néng duàn jié； wèi zuò liú nán, bù chéng zhèng jué, rú qiān rì zhào bì néng chú àn； zuān mù dé huǒ, chuān de dé shuǐ, jīng qín fāng biàn, wú qiú bù dé. shì jiān zhòng shēng, méi yú sān dú, wú yǒu jiù zhě, pú sà cí bēi, qiú zhì huì yào, wèi shì chú huàn. rǔ jīn yún hé ér nǎo luàn zhī? shì jiān zhòng shēng, chī huò wú zhì, xī zhe xié jiàn； jīn shè fǎ yǎn, xiū xí zhèng lù, yù dǎo zhòng shēng. rǔ jīn yún hé nǎo luàn dǎo shī? shì zé bù kě. pì rú zài yú kuàng yě zhī zhōng, ér yù qī kuáng shāng rén dǎo shī. zhòng shēng duò dà hēi àn zhī zhōng, máng rán bù zhī suǒ zhǐ zhī chù, pú sà wèi rán dà zhì huì dēng. rǔ jīn yún hé yù chuī lìng miè? zhòng shēng jīn zhě méi shēng sǐ hǎi, pú sà wèi xiū zhì huì bǎo chuán. rǔ jīn yún hé yù lìng chén nì? rěn rǔ wèi yá, jiān gù wèi gēn, wú shàng dà fǎ yǐ wèi dà guǒ. rǔ jīn yún hé ér yù gōng fá? tān huì chī suǒ, fù zhū zhòng shēng, pú sà kǔ xíng, yù wèi jiě zhī； jīn rì jué dìng yú cǐ shù xià, jié jiā fū zuò, chéng wú shàng dào. cǐ de nǎi shì guò qù zhū fú jīn gāng zhī zuò； yú fāng xī zhuǎn, sī chù bù dòng, kān shòu miào dìng, fēi rǔ suǒ cuī. rǔ jīn yí yīng shēng xīn qìng xīn, xī jiāo màn yì, xiū zhī shí xiǎng, ér fèng shì zhī.’

[0640c28] "kong zhong you shen, ming yue fu duo, yin shen er yan: 'wo yu jin zhe jian mou ni zun, xin yi tai ran, wu yuan hen xiang; shi zhu mo zhong, qi yu du xin, yu wu yuan chu, er heng sheng fen. shi chi e mo, tu zi pi lao, yong wu suo de. jin ri yi ying she hui hai xin, ru kou nai ke chui xu mi shan, ling qi beng dao; huo ke ling leng; shui ke ling re; de xing jian qiang ke ling rou ruan; ru bu neng huai pu sa li jie xiu xi shan guo, zheng si wei ding, jing qin fang bian, jing zhi hui guang, ci si gong de, wu neng duan jie; wei zuo liu nan, bu cheng zheng jue, ru qian ri zhao bi neng chu an; zuan mu de huo, chuan de de shui, jing qin fang bian, wu qiu bu de. shi jian zhong sheng, mei yu san du, wu you jiu zhe, pu sa ci bei, qiu zhi hui yao, wei shi chu huan. ru jin yun he er nao luan zhi? shi jian zhong sheng, chi huo wu zhi, xi zhe xie jian; jin she fa yan, xiu xi zheng lu, yu dao zhong sheng. ru jin yun he nao luan dao shi? shi ze bu ke. pi ru zai yu kuang ye zhi zhong, er yu qi kuang shang ren dao shi. zhong sheng duo da hei an zhi zhong, mang ran bu zhi suo zhi zhi chu, pu sa wei ran da zhi hui deng. ru jin yun he yu chui ling mie? zhong sheng jin zhe mei sheng si hai, pu sa wei xiu zhi hui bao chuan. ru jin yun he yu ling chen ni? ren ru wei ya, jian gu wei gen, wu shang da fa yi wei da guo. ru jin yun he er yu gong fa? tan hui chi suo, fu zhu zhong sheng, pu sa ku xing, yu wei jie zhi; jin ri jue ding yu ci shu xia, jie jia fu zuo, cheng wu shang dao. ci de nai shi guo qu zhu fu jin gang zhi zuo; yu fang xi zhuan, si chu bu dong, kan shou miao ding, fei ru suo cui. ru jin yi ying sheng xin qing xin, xi jiao man yi, xiu zhi shi xiang, er feng shi zhi.'

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

[0641a24] "At that time, the 魔王 [mo wang] (Mara), hearing the voice from the sky and seeing the 菩薩 [pu sa] (Bodhisattva) serene and unchanged, felt shame and abandoned his arrogance. He immediately retreated and returned to his heavenly palace. The host of 魔 [mo] (maras) were sorrowful and all dispersed, disheartened and without their former majesty. All their weapons of war were scattered across the forest and wilderness. When the evil 魔 [mo] (mara) had retreated, the 菩薩 [pu sa] (Bodhisattva)'s mind was pure and utterly unmoving. There was no smoke or mist in the sky, and the wind did not stir the branches. The setting sun remained luminous, shining even brighter. The clear moon shone through, and the stars sparkled. Hidden darkness was no longer an obstacle. The 諸天 [zhu tian] (devas) in the sky rained down wonderful flowers and incense, played various musical instruments, and offered them to the 菩薩 [pu sa] (Bodhisattva).

[0641a24] “shì shí mó wáng, wén kōng zhōng shēng, yòu jiàn pú sà tián rán bù yì, mó xīn cán kuì, shě lí jiāo màn, jí biàn fù dào, hái guī tiān gōng. qún mó yōu qī, xī jiē bēng sàn, qíng yì jǔ cuì, wú fù wēi wǔ, zhū dòu zhàn jù, zòng guàng lín yě. dāng yú è mó tuì sàn zhī shí, pú sà xīn jìng, zhàn rán bù dòng. tiān wú yān wù, fēng bù yáo tiáo； luò rì tíng guāng, bèi gèng míng shèng； chéng yuè yìng chè, zhòng xīng càn lǎng； yōu yǐn àn míng, wú fù zhàng ài； xū kōng zhū tiān yǔ miào huā xiāng, zuò zhòng jì lè, gōng yǎng pú sà.

[0641a24] "shi shi mo wang, wen kong zhong sheng, you jian pu sa tian ran bu yi, mo xin can kui, she li jiao man, ji bian fu dao, hai gui tian gong. qun mo you qi, xi jie beng san, qing yi ju cui, wu fu wei wu, zhu dou zhan ju, zong guang lin ye. dang yu e mo tui san zhi shi, pu sa xin jing, zhan ran bu dong. tian wu yan wu, feng bu yao tiao; luo ri ting guang, bei geng ming sheng; cheng yue ying che, zhong xing can lang; you yin an ming, wu fu zhang ai; xu kong zhu tian yu miao hua xiang, zuo zhong ji le, gong yang pu sa.

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

[0641b04] "At that time, the 菩薩 [pu sa] (Bodhisattva), by the power of his great compassion, on the night of the seventh day of the second month, having subdued 魔 [mo] (Mara), emitted a great light. He then entered into 定 [ding] (samadhi) and contemplated the 真諦 [zhen di] (Noble Truths). In all dharmas, he was free in 禪定 [chan ding] (Dhyana). He knew clearly all past good and evil deeds, how beings were born from one existence to another, their parents and relatives, whether they were poor or rich, noble or lowly, long-lived or short-lived, and their names and characters. He then conceived great compassion for all sentient beings. He thought to himself: 'All sentient beings have no savior. They revolve in the 五道 [wu dao] (five destinies), unaware of the way out. They are all illusory and unreal, yet they experience suffering and pleasure within them.' As he contemplated thus, the first watch of the night ended.

[0641b04] “ěr shí pú sà, yǐ cí bēi lì, yú èr yuè qī rì yè, jiàng fú mó yǐ, fàng dà guāng míng； jí biàn rù dìng sī wéi zhēn dì, yú zhū fǎ zhōng, chán dìng zì zài； xī zhī guò qù suǒ zào shàn è, cóng cǐ shēng bǐ, fù mǔ juàn shǔ, pín fù guì jiàn, shòu yāo zhǎng duǎn, jí míng xìng zì, jiē xī míng le, jí yú zhòng shēng, qǐ dà bēi xīn. ér zì niàn yán: ‘yī qiè zhòng shēng, wú jiù jì zhě, lún huí wǔ dào, bù zhī chū jīn, jiē xī xū wěi, wú yǒu zhēn shí； ér yú qí zhōng, héng shēng kǔ lè.’ zuò shì sī wéi, zhì chū yè jǐn.

[0641b04] "er shi pu sa, yi ci bei li, yu er yue qi ri ye, jiang fu mo yi, fang da guang ming; ji bian ru ding si wei zhen di, yu zhu fa zhong, chan ding zi zai; xi zhi guo qu suo zao shan e, cong ci sheng bi, fu mu juan shu, pin fu gui jian, shou yao zhang duan, ji ming xing zi, jie xi ming le, ji yu zhong sheng, qi da bei xin. er zi nian yan: 'yi qie zhong sheng, wu jiu ji zhe, lun hui wu dao, bu zhi chu jin, jie xi xu wei, wu you zhen shi; er yu qi zhong, heng sheng ku le.' zuo shi si wei, zhi chu ye jin.

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

[0641b12] "At that time, the 菩薩 [pu sa] (Bodhisattva), having reached the middle of the night, attained the 天眼 [tian yan] (divine eye). He observed the world and saw through everything, like seeing one's own reflection in a clear mirror. He saw all sentient beings, countless in kind, dying here and being born there, receiving retribution of suffering or happiness according to their good and evil deeds. He saw sentient beings being tortured in hell, some having molten copper poured into their mouths; some embracing copper pillars; some lying on iron beds; some being boiled in iron cauldrons; some being roasted on fire; some being eaten by tigers, wolves, hawks, and dogs; some avoiding fire by staying under trees, but the falling leaves all became knives and swords, cutting their bodies; some being dismembered with axes and saws; some being thrown into hot, boiling rivers of ash; some being thrown into pits of excrement; suffering all such kinds of pain, yet not dying at the end of their lives due to their karma. The 菩薩 [pu sa] (Bodhisattva), having seen such things, thought to himself: 'These sentient beings originally committed evil karma for the sake of worldly pleasure, and now they receive the fruit of extreme suffering. If a person sees such evil retribution, they should no longer conceive of anything unwholesome.'

[0641b12] “ěr shí pú sà, jì zhì zhōng yè, jí dé tiān yǎn； guān chá shì jiān, jiē xī chè jiàn, rú míng jìng zhōng, zì dǔ miàn xiàng. jiàn zhū zhòng shēng, zhǒng lèi wú liàng, sǐ cǐ shēng bǐ, suí xíng shàn è, shòu kǔ lè bào. jiàn de yù zhōng kǎo zhì zhòng shēng, huò yáng tóng guàn kǒu； huò bào tóng zhù； huò wò tiě chuáng； huò yǐ tiě huò ér jiān zhǔ zhī； huò yú huǒ shàng ér jiā chǎn zhì； huò wèi hǔ láng yīng quǎn suǒ shí； huò yǒu bì huǒ yī yú shù xià, shù yè zhuì luò, jiē chéng dāo jiàn, gē jié qí shēn； huò yǐ fǔ jù jiě tī zhī tǐ； huò zhì rè fèi huī hé zhī zhōng； huò fù zhì yú fèn shǐ kēng zhōng； shòu rú shì děng zhǒng zhǒng zhū kǔ, yǐ yè bào gù, mìng zhōng bù sǐ. pú sà jì jiàn rú cǐ shì yǐ, ér xīn sī wéi: ‘cǐ děng zhòng shēng, běn zào è yè, wèi shì lè gù, ér jīn dé guǒ, jí wèi dà kǔ； ruò rén yǒu jiàn rú cǐ è bào, wú fù gèng yīng zuò bù shàn xiǎng.’

[0641b12] "er shi pu sa, ji zhi zhong ye, ji de tian yan; guan cha shi jian, jie xi che jian, ru ming jing zhong, zi du mian xiang. jian zhu zhong sheng, zhong lei wu liang, si ci sheng bi, sui xing shan e, shou ku le bao. jian de yu zhong kao zhi zhong sheng, huo yang tong guan kou; huo bao tong zhu; huo wo tie chuang; huo yi tie huo er jian zhu zhi; huo yu huo shang er jia chan zhi; huo wei hu lang ying quan suo shi; huo you bi huo yi yu shu xia, shu ye zhui luo, jie cheng dao jian, ge jie qi shen; huo yi fu ju jie ti zhi ti; huo zhi re fei hui he zhi zhong; huo fu zhi yu fen shi keng zhong; shou ru shi deng zhong zhong zhu ku, yi ye bao gu, ming zhong bu si. pu sa ji jian ru ci shi yi, er xin si wei: 'ci deng zhong sheng, ben zao e ye, wei shi le gu, er jin de guo, ji wei da ku; ruo ren you jian ru ci e bao, wu fu geng ying zuo bu shan xiang.'

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

[0641b25] "At that time, the 菩薩 [pu sa] (Bodhisattva) further observed 畜生 [chu sheng] (animals), receiving various ugly forms according to their diverse actions. Some were killed for their bones, flesh, sinews, horns, skin, teeth, fur, and feathers. Some were burdened by humans, suffering from hunger, thirst, and extreme exhaustion, unknown to anyone. Some had their noses pierced. Some had their heads hooked. They constantly provided their flesh for humans and were eaten by their own kind, consuming each other. They experienced all such kinds of suffering. The 菩薩 [pu sa] (Bodhisattva), seeing this, conceived great compassion and thought to himself: 'These sentient beings constantly provide their physical strength for humans and endure the suffering of beatings, hunger, and thirst. All of this is the retribution for their past evil deeds.'

[0641b25] “ěr shí pú sà, fù guān chù shēng, suí zhǒng zhǒng xíng, shòu zá chǒu xíng； huò fù yǒu wèi gǔ ròu jīn jiǎo pí yá máo yǔ ér shòu shā zhě； huò fù wèi rén fù hé zhòng dān, jī kě fá jí, rén wú zhī zhě； huò chuān qí bí； huò gōu qí shǒu； cháng yǐ shēn ròu, ér gōng yú rén, hái yǔ qí lèi, gèng xiāng shí dàn； shòu yú rú shì zhǒng zhǒng zhī kǔ. pú sà jì jiàn, shēng dà bēi xīn, jí zì sī wéi: ‘sī děng zhòng shēng, héng yǐ shēn lì, ér gōng yú rén, yòu jiā chǔ tà jī kě zhī kǔ, jiē shì běn xiū è xíng guǒ bào.’

[0641b25] "er shi pu sa, fu guan chu sheng, sui zhong zhong xing, shou za chou xing; huo fu you wei gu rou jin jiao pi ya mao yu er shou sha zhe; huo fu wei ren fu he zhong dan, ji ke fa ji, ren wu zhi zhe; huo chuan qi bi; huo gou qi shou; chang yi shen rou, er gong yu ren, hai yu qi lei, geng xiang shi dan; shou yu ru shi zhong zhong zhi ku. pu sa ji jian, sheng da bei xin, ji zi si wei: 'si deng zhong sheng, heng yi shen li, er gong yu ren, you jia chu ta ji ke zhi ku, jie shi ben xiu e xing guo bao.'

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

[0641c03] "At that time, the 菩薩 [pu sa] (Bodhisattva) then observed 餓鬼 [e gui] (hungry ghosts); he saw them constantly dwelling in darkness, never for a moment seeing the light of the sun or moon. Even among their own kind, they could not see each other. Their forms were large, their bellies like mountains, their throats like needles, and their mouths constantly ablaze with great fire. They were constantly tormented by hunger and thirst, and for thousands of millions of years, they did not hear the sound of food. Even if they encountered heavenly rain falling on them, it would turn into fiery pearls. Sometimes, when they passed by rivers, seas, or ponds, the water would transform into hot copper and burning coals. The sound of their movement and footsteps was like a person pulling five hundred chariots, and every joint of their limbs was on fire. The 菩薩 [pu sa] (Bodhisattva), seeing them endure all such kinds of suffering, conceived great compassion and thought to himself: 'These beings all receive this retribution for having previously accumulated wealth through 慳貪 [qian tan] (greed) and not giving it away. If a person sees them enduring such pain, they should give generously and not be stingy. Even if they have no wealth, they should cut off their own flesh to give in charity.'

[0641c03] “ěr shí pú sà, cì guān è guǐ； jiàn qí héng jū hēi àn zhī zhōng, wèi céng zàn dǔ rì yuè zhī guāng； hái shì qí lèi, yì bù xiāng jiàn； shòu xíng zhǎng dà, fù rú tài shān, yàn jǐng ruò zhēn, kǒu zhōng héng yǒu dà huǒ chì rán； cháng wèi jī kě zhī suǒ jiāo pò, qiān yì wàn suì, bù wén shí shēng； shè zhí tiān yǔ sǎ qí shàng zhě biàn chéng huǒ zhū； huò shí guò lín jiāng hǎi hé chí, shuǐ jí huà wèi rè tóng jiāo tàn； dòng shēn jǔ bù shēng, rú rén qiān wǔ bǎi chéng chē, zhī tǐ jié jié, jiē xī huǒ rán. pú sà jì jiàn shòu rú shì děng zhǒng zhǒng zhū kǔ, qǐ dà bēi xīn, ér zì sī wéi: ‘sī děng jiē wèi běn zào qiān tān jī cái bù shī gù, lìng jīn zhě shòu sī zuì bào. ruò rén jiàn bǐ shòu cǐ kǔ tòng, yí yīng huì shī wù shēng lìn xī； shè shǐ wú cái, yì yīng gē ròu yǐ yòng bù shī.’

[0641c03] "er shi pu sa, ci guan e gui; jian qi heng ju hei an zhi zhong, wei ceng zan du ri yue zhi guang; hai shi qi lei, yi bu xiang jian; shou xing zhang da, fu ru tai shan, yan jing ruo zhen, kou zhong heng you da huo chi ran; chang wei ji ke zhi suo jiao po, qian yi wan sui, bu wen shi sheng; she zhi tian yu sa qi shang zhe bian cheng huo zhu; huo shi guo lin jiang hai he chi, shui ji hua wei re tong jiao tan; dong shen ju bu sheng, ru ren qian wu bai cheng che, zhi ti jie jie, jie xi huo ran. pu sa ji jian shou ru shi deng zhong zhong zhu ku, qi da bei xin, er zi si wei: 'si deng jie wei ben zao qian tan ji cai bu shi gu, ling jin zhe shou si zui bao. ruo ren jian bi shou ci ku tong, yi ying hui shi wu sheng lin xi; she shi wu cai, yi ying ge rou yi yong bu shi.'

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

[0641c15] "At that time, the 菩薩 [pu sa] (Bodhisattva) then observed 人 [ren] (humans); he saw them, just entering the womb from the 中陰 [zhong yin] (intermediate state), their parents uniting, and through inverted perception, giving rise to attachment. They then took the impure as their own body. Once in the womb, between the two stores of raw and cooked food, their bodies were permeated as if by the suffering of hell. After ten months, they were born. At the moment of birth, they were held by outsiders, experiencing rough and painful sensations, like being cut by knives and swords. Soon after, they returned to old age and death, and then became infants again, revolving through the 五道 [wu dao] (five destinies), unable to awaken themselves. The 菩薩 [pu sa] (Bodhisattva), seeing this, conceived great compassion and thought to himself: 'All sentient beings have such afflictions. Why do they indulge in the 五欲 [wu yu] (five desires) and wrongly consider them happiness, unable to sever the root of inverted perception?'

[0641c15] “ěr shí pú sà, cì fù guān rén, jiàn cóng zhōng yīn shǐ yù rù tāi, fù mǔ hé hé, yǐ diān dào xiǎng, qǐ yú ài xīn； jí yǐ bù jìng, ér wèi jǐ shēn； jì chù tāi yǐ, zài yú shēng shú èr cáng zhī jiān, xūn zhì shēn tǐ, rú de yù kǔ； zhì mǎn shí yuè, rán hòu fāng shēng； chū shēng zhī shí, ér wèi wài rén zhī suǒ bào zhí, cū sè kǔ tòng, rú bèi dāo jiàn； rú shì bù jiǔ, fù guī lǎo sǐ, gèng wèi yīng ér, lún zhuǎn wǔ dào, bù néng zì wù. pú sà jiàn yǐ, qǐ dà bēi xīn, ér zì sī wéi: ‘zhòng shēng jiē yǒu rú sī zhī huàn, yún hé yú zhōng, dān zhe wǔ yù, guàng jì wèi lè, ér bù néng duàn diān dào gēn běn.’

[0641c15] "er shi pu sa, ci fu guan ren, jian cong zhong yin shi yu ru tai, fu mu he he, yi dian dao xiang, qi yu ai xin; ji yi bu jing, er wei ji shen; ji chu tai yi, zai yu sheng shu er cang zhi jian, xun zhi shen ti, ru de yu ku; zhi man shi yue, ran hou fang sheng; chu sheng zhi shi, er wei wai ren zhi suo bao zhi, cu se ku tong, ru bei dao jian; ru shi bu jiu, fu gui lao si, geng wei ying er, lun zhuan wu dao, bu neng zi wu. pu sa jian yi, qi da bei xin, er zi si wei: 'zhong sheng jie you ru si zhi huan, yun he yu zhong, dan zhe wu yu, guang ji wei le, er bu neng duan dian dao gen ben.'

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

[0641c24] "At that time, the 菩薩 [pu sa] (Bodhisattva) then observed the 諸天 [zhu tian] (devas), seeing their bodies were pure and unstained, like true lapis lazuli, emitting great light, and their eyes did not blink. Some resided on the summit of Mount Sumeru; some resided in the four quarters of Sumeru; some resided in the empty sky. Their minds were constantly joyful, and everything was pleasant. They enjoyed heavenly music, not knowing day or night. All directions were exquisitely beautiful. Gazing to the east, they were engrossed and forgot to turn for years. Gazing to the west, they were immersed and did not turn back for years. The same was true for the north and south. Food and clothing appeared as soon as they wished for them. Although they had such pleasant things, they were still tormented by the fire of desire. He also saw that when their heavenly fortune was exhausted, the 五死相 [wu si xiang] (five signs of death) appeared: first, the flowers on their heads withered; second, their eyes blinked; third, the light on their bodies extinguished; fourth, sweat came from their armpits; and fifth, they naturally departed from their original seat. Their relatives, seeing the 天子身五死相現 [tian zi shen wu si xiang xian] (five signs of death appearing on the deva's body), felt attachment and longing. The 天子 [tian zi] (deva) also saw the 五死相 [wu si xiang] (five signs of death) on his own body. And seeing his relatives longing for him, at that moment, he experienced great suffering. The 菩薩 [pu sa] (Bodhisattva), having seen such things happen to these 諸天子 [zhu tian zi] (devas), conceived great compassion and thought to himself: 'These 諸天子 [zhu tian zi] (devas) originally cultivated minor good deeds and received heavenly pleasures. When their retribution is about to end, they experience great suffering. After their lives end, they abandon their heavenly bodies and some fall into the 三惡道中 [san e dao zhong] (three evil destinies). They originally performed good deeds seeking pleasant retribution, but what they now receive is little pleasure and much suffering, like a hungry person eating poisoned food, which may taste good at first but ultimately leads to great affliction. How can a wise person be attached to this? The 色無色界諸天 [se wu se jie zhu tian] (devas of the form and formless realms), seeing their long lifespan, consider it permanent happiness. But when they see it change and decay, they experience great suffering, immediately giving rise to wrong views and slandering cause and effect. Because of this, they revolve in the 三塗 [san tu] (three lower realms), enduring all kinds of suffering.'

[0641c24] “ěr shí pú sà, cì guān zhū tiān, jiàn bǐ tiān zi, qí shēn qīng jìng, bù shòu chén gòu, rú zhēn liú lí, yǒu dà guāng míng, liǎng mù bù shùn； huò yǒu jū zài xū mí shān dǐng； huò fù jū zài xū mí sì zhèn； huò fù jū zài xū kōng zhī zhōng； xīn cháng huān yuè, wú bù shì shì, zòu tiān měi lè yǐ zì yú lè, bù shí zhòu yè； sì fāng zhū qù, wú bù jué miào； shì dōng dān zhe, mí suì wàng zhuǎn； zhān xī dān miǎn, jīng nián bù huí； nǎi zhì nán běi, jiē yì rú shì； yǐn shí yī fú, yīng niàn jí zhì. suī yǒu rú cǐ shì yì zhī shì, yóu wèi yù huǒ zhī suǒ jiān jiāo, yòu jiàn bǐ tiān fú jǐn zhī shí, wǔ sǐ xiāng xiàn: yī zhě,, tóu shàng huā wēi； èr zhě,, yǎn shùn； sān zhě,, shēn shàng guāng miè； sì zhě,, yè xià hàn chū； wǔ zhě,, zì rán lí yú běn zuò. qí zhū juàn shǔ, jiàn tiān zi shēn wǔ sǐ xiāng xiàn, xīn shēng liàn mù； tiān zi yì fù zì jiàn jǐ shēn, yǒu wǔ sǐ xiāng； yòu jiàn juàn shǔ liàn mù yú jǐ, dāng ěr zhī shí, shēng dà kǔ nǎo. pú sà jì jiàn bǐ zhū tiān zi yǒu rú shì shì, qǐ dà bēi xīn, ér zì sī wéi: ‘cǐ zhū tiān zi, běn xiū shǎo shàn, dé shòu tiān lè, guǒ bào jiāng jǐn, shēng dà kǔ nǎo； jì mìng zhōng yǐ, shě bǐ tiān shēn, huò yǒu duò yú sān è dào zhōng； běn zào shàn xíng, wèi qiú lè bào； ér jīn suǒ dé, shǎo lè duō kǔ, pì rú jī rén dàn zá dú shí, chū suī wèi měi, zhōng chéng dà huàn. yún hé zhì zhě, tān lè cǐ yé? sè wú sè jiè zhū tiān, jiàn shòu mìng zhǎng, biàn wèi cháng lè； jì jiàn biàn huài, shēng dà kǔ nǎo, jí qǐ xié jiàn, bàng wú yīn guǒ； yǐ cǐ shì gù, lún huí sān tú, bèi shòu zhū kǔ.’

[0641c24] "er shi pu sa, ci guan zhu tian, jian bi tian zi, qi shen qing jing, bu shou chen gou, ru zhen liu li, you da guang ming, liang mu bu shun; huo you ju zai xu mi shan ding; huo fu ju zai xu mi si zhen; huo fu ju zai xu kong zhi zhong; xin chang huan yue, wu bu shi shi, zou tian mei le yi zi yu le, bu shi zhou ye; si fang zhu qu, wu bu jue miao; shi dong dan zhe, mi sui wang zhuan; zhan xi dan mian, jing nian bu hui; nai zhi nan bei, jie yi ru shi; yin shi yi fu, ying nian ji zhi. sui you ru ci shi yi zhi shi, you wei yu huo zhi suo jian jiao, you jian bi tian fu jin zhi shi, wu si xiang xian: yi zhe,, tou shang hua wei; er zhe,, yan shun; san zhe,, shen shang guang mie; si zhe,, ye xia han chu; wu zhe,, zi ran li yu ben zuo. qi zhu juan shu, jian tian zi shen wu si xiang xian, xin sheng lian mu; tian zi yi fu zi jian ji shen, you wu si xiang; you jian juan shu lian mu yu ji, dang er zhi shi, sheng da ku nao. pu sa ji jian bi zhu tian zi you ru shi shi, qi da bei xin, er zi si wei: 'ci zhu tian zi, ben xiu shao shan, de shou tian le, guo bao jiang jin, sheng da ku nao; ji ming zhong yi, she bi tian shen, huo you duo yu san e dao zhong; ben zao shan xing, wei qiu le bao; er jin suo de, shao le duo ku, pi ru ji ren dan za du shi, chu sui wei mei, zhong cheng da huan. yun he zhi zhe, tan le ci ye? se wu se jie zhu tian, jian shou ming zhang, bian wei chang le; ji jian bian huai, sheng da ku nao, ji qi xie jian, bang wu yin guo; yi ci shi gu, lun hui san tu, bei shou zhu ku.'

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

[0642a17] "The 菩薩 [pu sa] (Bodhisattva), with the power of the 天眼 [tian yan] (divine eye), observed the 五道 [wu dao] (five destinies), conceived great compassion, and thought to himself: 'In the 三界 [san jie] (three realms), there is no happiness.' He contemplated thus until the middle of the night ended.

[0642a17] “pú sà yǐ tiān yǎn lì, guān chá wǔ dào, qǐ dà bēi xīn, ér zì sī wéi: ‘sān jiè zhī zhōng, wú yǒu yī lè.’ rú shì sī wéi zhì zhōng yè jǐn.

[0642a17] "pu sa yi tian yan li, guan cha wu dao, qi da bei xin, er zi si wei: 'san jie zhi zhong, wu you yi le.' ru shi si wei zhi zhong ye jin.

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

[0642a19] "At that time, the 菩薩 [pu sa] (Bodhisattva), reaching the third watch of the night, observed the nature of sentient beings, wondering what cause and condition led to old age and death. He immediately knew that old age and death have 生 [sheng] (birth) as their root; if one is free from 生 [sheng] (birth), then there is no old age and death. Furthermore, this 生 [sheng] (birth) does not come from 天生 [tian sheng] (heavenly birth), nor from 自生 [zi sheng] (self-birth); it is not 無緣生 [wu yuan sheng] (unconditioned birth), but 從因緣生 [cong yin yuan sheng] (conditioned birth), arising from 欲有 [yu you] (desire existence), 色有 [se you] (form existence), and 無色有業生 [wu se you ye sheng] (formless existence karma). He then observed from what the 三有業 [san you ye] (karma of the three existences) arose. He immediately knew that the 三有業 [san you ye] (karma of the three existences) arose from 四取 [si qu] (four clingings). He then observed from what the 四取 [si qu] (four clingings) arose. He immediately knew that the 四取 [si qu] (four clingings) arose from 愛 [ai] (craving). He then observed from what 愛 [ai] (craving) arose. He immediately knew that 愛 [ai] (craving) arose from 受 [shou] (feeling). He then observed from what 受 [shou] (feeling) arose. He immediately knew that 受 [shou] (feeling) arose from 觸 [chu] (contact). He then observed from what 觸 [chu] (contact) arose. He immediately knew that 觸 [chu] (contact) arose from 六入 [liu ru] (six sense bases). He then observed from what 六入 [liu ru] (six sense bases) arose. He immediately knew that 六入 [liu ru] (six sense bases) arose from 名色 [ming se] (mind-and-matter). He then observed from what 名色 [ming se] (mind-and-matter) arose. He immediately knew that 名色 [ming se] (mind-and-matter) arose from 識 [shi] (consciousness). He then observed from what 識 [shi] (consciousness) arose. He immediately knew that 識 [shi] (consciousness) arose from 行 [xing] (formations). He then observed from what 行 [xing] (formations) arose. He immediately knew that 行 [xing] (formations) arose from 無明 [wu ming] (ignorance). If 無明 [wu ming] (ignorance) is extinguished, then 行 [xing] (formations) are extinguished; if 行 [xing] (formations) are extinguished, then 識 [shi] (consciousness) is extinguished; if 識 [shi] (consciousness) is extinguished, then 名色 [ming se] (mind-and-matter) is extinguished; if 名色 [ming se] (mind-and-matter) is extinguished, then 六入 [liu ru] (six sense bases) are extinguished; if 六入 [liu ru] (six sense bases) are extinguished, then 觸 [chu] (contact) is extinguished; if 觸 [chu] (contact) is extinguished, then 受 [shou] (feeling) is extinguished; if 受 [shou] (feeling) is extinguished, then 愛 [ai] (craving) is extinguished; if 愛 [ai] (craving) is extinguished, then 取 [qu] (clinging) is extinguished; if 取 [qu] (clinging) is extinguished, then 有 [you] (existence) is extinguished; if 有 [you] (existence) is extinguished, then 生 [sheng] (birth) is extinguished; if 生 [sheng] (birth) is extinguished, then old age, death, sorrow, grief, and suffering are extinguished. Thus, observing the 十二因緣 [shi er yin yuan] (twelve links of dependent origination) in reverse and forward order, in the third watch of the night, he broke through 無明 [wu ming] (ignorance). When the light of dawn appeared, he attained the light of wisdom, severed the obstructions of habit, and achieved 一切種智 [yi qie zhong zhi] (Sarvajñata, or omniscient wisdom).

[0642a19] “ěr shí pú sà, zhì dì sān yè, guān zhòng shēng xìng, yǐ hé yīn yuán, ér yǒu lǎo sǐ? jí zhī lǎo sǐ, yǐ shēng wèi běn, ruò lí yú shēng, zé wú lǎo sǐ； yòu fù cǐ shēng, bù cóng tiān shēng, bù cóng zì shēng； fēi wú yuán shēng, cóng yīn yuán shēng； yīn yú yù yǒu,, sè yǒu,, wú sè yǒu yè shēng. yòu guān sān yǒu yè cóng hé ér shēng? jí zhī sān yǒu yè cóng sì qǔ shēng. yòu guān sì qǔ cóng hé ér shēng? jí zhī sì qǔ cóng ài ér shēng. yòu fù guān ài cóng hé ér shēng? jí biàn zhī ài cóng shòu ér shēng. yòu fù guān shòu cóng hé ér shēng? jí biàn zhī shòu cóng chù ér shēng. yòu fù guān chù cóng hé ér shēng? jí biàn zhī chù cóng liù rù shēng. yòu guān liù rù cóng hé ér shēng? jí zhī liù rù cóng míng sè shēng. yòu guān míng sè cóng hé ér shēng? jí zhī míng sè cóng shí ér shēng. yòu fù guān shí cóng hé ér shēng? jí biàn zhī shí cóng xíng ér shēng. yòu fù guān xíng cóng hé ér shēng? jí biàn zhī xíng cóng wú míng shēng. ruò miè wú míng zé xíng miè； xíng miè zé shí miè； shí miè zé míng sè miè； míng sè miè zé liù rù miè； liù rù miè zé chù miè； chù miè zé shòu miè； shòu miè zé ài miè； ài miè zé qǔ miè； qǔ miè zé yǒu miè； yǒu miè zé shēng miè； shēng miè zé lǎo sǐ yōu bēi kǔ nǎo miè. rú shì nì shùn, guān shí èr yīn yuán, dì sān yè fēn, pò yú wú míng； míng xiāng chū shí, dé zhì huì guāng, duàn yú xí zhàng, chéng yī qiè zhǒng zhì.

[0642a19] "er shi pu sa, zhi di san ye, guan zhong sheng xing, yi he yin yuan, er you lao si? ji zhi lao si, yi sheng wei ben, ruo li yu sheng, ze wu lao si; you fu ci sheng, bu cong tian sheng, bu cong zi sheng; fei wu yuan sheng, cong yin yuan sheng; yin yu yu you,, se you,, wu se you ye sheng. you guan san you ye cong he er sheng? ji zhi san you ye cong si qu sheng. you guan si qu cong he er sheng? ji zhi si qu cong ai er sheng. you fu guan ai cong he er sheng? ji bian zhi ai cong shou er sheng. you fu guan shou cong he er sheng? ji bian zhi shou cong chu er sheng. you fu guan chu cong he er sheng? ji bian zhi chu cong liu ru sheng. you guan liu ru cong he er sheng? ji zhi liu ru cong ming se sheng. you guan ming se cong he er sheng? ji zhi ming se cong shi er sheng. you fu guan shi cong he er sheng? ji bian zhi shi cong xing er sheng. you fu guan xing cong he er sheng? ji bian zhi xing cong wu ming sheng. ruo mie wu ming ze xing mie; xing mie ze shi mie; shi mie ze ming se mie; ming se mie ze liu ru mie; liu ru mie ze chu mie; chu mie ze shou mie; shou mie ze ai mie; ai mie ze qu mie; qu mie ze you mie; you mie ze sheng mie; sheng mie ze lao si you bei ku nao mie. ru shi ni shun, guan shi er yin yuan, di san ye fen, po yu wu ming; ming xiang chu shi, de zhi hui guang, duan yu xi zhang, cheng yi qie zhong zhi.

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

[0642b11] "At that time, the 如來 [ru lai] (Tathagata) thought to himself: 'The 八正聖道 [ba zheng sheng dao] (Eightfold Noble Path) is the path followed by the Buddhas of the three periods, leading to 般涅槃 [ban nie pan] (Parinirvana). I have now trodden it, and my wisdom is unobstructed and unimpeded.' At that time, the great earth moved in eighteen ways. Drifting clouds and flying dust all settled. Heavenly drums naturally emitted wondrous sounds. Fragrant breezes gently arose, soft and cool. Auspicious multicolored clouds rained down sweet dew. Gardens, forests, flowers, and fruits flourished without awaiting their season. It also rained 曼陀羅花 [man tuo luo hua] (mandarava flowers), 摩訶曼陀羅花 [mo he man tuo luo hua] (mahāmandarava flowers), 曼殊沙花 [man shu sha hua] (manjusha flowers), 摩訶曼殊沙花 [mo he man shu sha hua] (mahāmanjusha flowers), golden flowers, silver flowers, lapis lazuli flowers, and other kinds of flowers. Seven-jeweled lotus flowers encircled the 菩提樹 [pu ti shu] (Bodhi tree), filling thirty-six yojanas. At that time, the 諸天 [zhu tian] (devas) played heavenly music, scattered flowers, burned incense, sang praises, and held heavenly precious parasols and banners, filling the sky, offering them to the 如來 [ru lai] (Tathagata). The offerings made by the 龍神八部 [long shen ba bu] (nagas, spirits, and eight classes of beings) were also like this. At that time, all sentient beings were filled with loving-kindness, without thoughts of anger or harm. They rejoiced and were exhilarated, as if seeing a holy sign, without fear. Their minds were gentle, free from arrogance, and also without stinginess, jealousy, flattery, or deceit. The 五淨居天 [wu jing ju tian] (five Pure Abodes devas), detached from the roots of joy, were also all delighted, unable to control themselves. The suffering in hell temporarily ceased, and they experienced great joy. All 畜生 [chu sheng] (animals) that devoured each other no longer had malicious intentions. 餓鬼 [e gui] (hungry ghosts) were sated, without thoughts of hunger or thirst. In the world, in dark and hidden places that the sun and moon's majestic light could not reach, all became brightly lit. The sentient beings there could all see each other and each said: 'How is it that there are suddenly sentient beings here?' The great holy 法王 [fa wang] (Dharma King) appeared in the world, dispelling the darkness of non-Dharma with the great light of Dharma, thus making everything clear and bright. 甘蔗先王 [gan zhe xian wang] (King Sugarcane, a former king), who abandoned his kingdom to study the Way and attained the five divine powers of 仙 [xian] (Rishis), and also practiced the 十善 [shi shan] (ten good deeds) and was reborn in heaven, all rode their divine powers to the 菩提樹 [pu ti shu] (Bodhi tree), stood in the sky, clasped their hands joyfully, and praised him, saying: 'Among our 甘蔗種族 [gan zhe zhong zu] (Sugarcane lineage), one has been able to sever all defilements and attain 一切智 [yi qie zhi] (Sarvajñata, or omniscient wisdom), becoming the eye of the world, which is truly extraordinary.' All rejoiced and were exhilarated, only the 魔王 [mo wang] (Mara) was sorrowful.

[0642b11] “ěr shí rú lái, xīn zì sī wéi: ‘bā zhèng shèng dào, shì sān shì zhū fú zhī suǒ lǚ xíng, qù bān niè pán lù； wǒ jīn yǐ jiàn, zhì huì tōng dá, wú suǒ guà ài.’ yú shí dà de, shí bā xiāng dòng, yóu xiá fēi chén, jiē xī chéng jìng, tiān gǔ zì rán, ér fā miào shēng, xiāng fēng xú qǐ, róu ruǎn qīng liáng, zá sè ruì yún, jiàng gān lù yǔ, yuán lín huā guǒ, róng bù dài shí. yòu yǔ màn tuó luó huā,, mó hē màn tuó luó huā,, màn shū shā huā,, mó hē màn shū shā huā,, jīn huā,, yín huā,, liú lí děng huā； qī bǎo lián huā, rào pú tí shù, mǎn sān shí liù yú dū nà. shì shí zhū tiān, zuò tiān jì lè sàn huā shāo xiāng, gē bei zàn tàn, zhí tiān bǎo gài jí yǐ chuáng fān, chōng sāi xū kōng, gōng yǎng rú lái. lóng shén bā bù, suǒ shè gōng yǎng, yì fù rú shì. dāng ěr zhī shí, yī qiè zhòng shēng, jiē xī cí ài, wú chēn hài xiǎng. huān xǐ yǒng yuè, rú jiàn shèng jī, wú bù wèi qíng, qí xīn diào róu, lí jiāo màn yì, yì wú qiān jí chǎn kuáng zhī xīn. wǔ jìng jū tiān, lí xī lè gēn, yì jiē huān yuè, bù néng zì shèng. de yù kǔ tòng, zàn dé xiū xī, shēng dà huān xǐ. yī qiè chù shēng, xiāng shí dàn zhě, wú fù è xīn. è guǐ bǎo mǎn wú jī kě xiǎng. shì jiè zhī zhōng, yōu míng zhī chù, rì yuè wēi guāng suǒ bù néng zhào, ér jiē dà míng. qí zhōng zhòng shēng, xī dé xiāng jiàn, gè zuò shì yán: ‘cǐ zhōng yún hé hū yǒu zhòng shēng?’ dà shèng fǎ wáng, chū xìng yú shì, yǐ dà fǎ guāng, pò fēi fǎ àn gù, lìng yī qiè jiē xī míng lǎng. gān zhè xiān wáng, qì guó xué dào, dé wǔ tōng xiān； yòu xíng shí shàn, dé shēng tiān zhě, jiē chéng shén tōng, dào pú tí shù, zài xū kōng zhōng, huān xǐ hé zhǎng, ér zàn tàn yán: ‘yú wǒ gān zhè zhǒng zú zhī zhōng, néng duàn zhū lòu, chéng yī qiè zhì, wèi shì jiān yǎn, shén wèi qí tè.’ yī qiè mò bù huān xǐ yǒng yuè, wéi yǒu mó wáng, xīn dú yōu chóu.

[0642b11] "er shi ru lai, xin zi si wei: 'ba zheng sheng dao, shi san shi zhu fu zhi suo lu xing, qu ban nie pan lu; wo jin yi jian, zhi hui tong da, wu suo gua ai.' yu shi da de, shi ba xiang dong, you xia fei chen, jie xi cheng jing, tian gu zi ran, er fa miao sheng, xiang feng xu qi, rou ruan qing liang, za se rui yun, jiang gan lu yu, yuan lin hua guo, rong bu dai shi. you yu man tuo luo hua,, mo he man tuo luo hua,, man shu sha hua,, mo he man shu sha hua,, jin hua,, yin hua,, liu li deng hua; qi bao lian hua, rao pu ti shu, man san shi liu yu du na. shi shi zhu tian, zuo tian ji le san hua shao xiang, ge bei zan tan, zhi tian bao gai ji yi chuang fan, chong sai xu kong, gong yang ru lai. long shen ba bu, suo she gong yang, yi fu ru shi. dang er zhi shi, yi qie zhong sheng, jie xi ci ai, wu chen hai xiang. huan xi yong yue, ru jian sheng ji, wu bu wei qing, qi xin diao rou, li jiao man yi, yi wu qian ji chan kuang zhi xin. wu jing ju tian, li xi le gen, yi jie huan yue, bu neng zi sheng. de yu ku tong, zan de xiu xi, sheng da huan xi. yi qie chu sheng, xiang shi dan zhe, wu fu e xin. e gui bao man wu ji ke xiang. shi jie zhi zhong, you ming zhi chu, ri yue wei guang suo bu neng zhao, er jie da ming. qi zhong zhong sheng, xi de xiang jian, ge zuo shi yan: 'ci zhong yun he hu you zhong sheng?' da sheng fa wang, chu xing yu shi, yi da fa guang, po fei fa an gu, ling yi qie jie xi ming lang. gan zhe xian wang, qi guo xue dao, de wu tong xian; you xing shi shan, de sheng tian zhe, jie cheng shen tong, dao pu ti shu, zai xu kong zhong, huan xi he zhang, er zan tan yan: 'yu wo gan zhe zhong zu zhi zhong, neng duan zhu lou, cheng yi qie zhi, wei shi jian yan, shen wei qi te.' yi qie mo bu huan xi yong yue, wei you mo wang, xin du you chou.

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

[0642c09] "At that time, the 如來 [ru lai] (Tathagata), for seven days, concentrated his mind, contemplating the 樹王 [shu wang] (king of trees), and thought to himself: 'I have extinguished all defilements here. What was to be done has been done. My original vow is fulfilled. The Dharma I have attained is profound and difficult to understand. Only a Buddha can understand it for another Buddha. All sentient beings in the 五濁世 [wu zhuo shi] (five corrupt ages) are obscured by greed, anger, ignorance, wrong views, arrogance, and flattery. They are of meager fortune, dull roots, and without wisdom. How can they understand the Dharma I have attained? If I now turn the 法輪 [fa lun] (Dharma wheel), they will surely be deluded and unable to believe and accept it, and they will slander it, falling into evil destinies and enduring all kinds of suffering. I would rather remain silent and enter 般涅槃 [ban nie pan] (Parinirvana).' At that time, the 如來 [ru lai] (Tathagata) spoke in verse:

"'The holy path is extremely difficult to ascend,
The fruit of wisdom is difficult to obtain;
In this difficulty, I
Have been able to accomplish all.
The wisdom I have attained
Is subtle and supreme;
Sentient beings have dull roots,
Attached to pleasure, blinded by ignorance,
Following the flow of 生死 [sheng si] (samsara),
Unable to return to its source;
How can such beings
Be saved?'

[0642c09] “ěr shí rú lái, yú qī rì zhōng, yī xīn sī wéi, guān yú shù wáng, ér zì niàn yán: ‘wǒ zài cǐ chù, jǐn yī qiè lòu, suǒ zuò yǐ jìng, běn yuàn chéng mǎn. wǒ suǒ dé fǎ, shén shēn nán jiě, wéi fú yǔ fú, nǎi néng zhī zhī. yī qiè zhòng shēng, yú wǔ zhuó shì, wèi tān yù,, chēn huì,, yú chī,, xié jiàn,, jiāo màn,, chǎn qū zhī suǒ fù zhàng； báo fú dùn gēn, wú yǒu zhì huì, yún hé néng jiě wǒ suǒ dé fǎ? jīn wǒ ruò wèi zhuǎn fǎ lún zhě, bǐ bì mí huò, bù néng xìn shòu, ér shēng fěi bàng, dāng duò è dào, shòu zhū kǔ tòng. wǒ níng mò rán, rù bān niè pán.’ ěr shí rú lái, yǐ jì sòng yuē:

“ ‘shèng dào shén nán dēng,　　zhì huì guǒ nán dé；
　　wǒ yú cǐ nán zhōng,　　jiē xī yǐ néng bàn.
　　wǒ suǒ dé zhì huì,　　wēi miào zuì dì yī；
　　zhòng shēng zhū gēn dùn,　　zhe lè chī suǒ máng,
　　shùn yú shēng sǐ liú,　　bù néng fǎn qí yuán；
　　rú sī zhī děng lèi,　　yún hé ér kě dù?’

[0642c09] "er shi ru lai, yu qi ri zhong, yi xin si wei, guan yu shu wang, er zi nian yan: 'wo zai ci chu, jin yi qie lou, suo zuo yi jing, ben yuan cheng man. wo suo de fa, shen shen nan jie, wei fu yu fu, nai neng zhi zhi. yi qie zhong sheng, yu wu zhuo shi, wei tan yu,, chen hui,, yu chi,, xie jian,, jiao man,, chan qu zhi suo fu zhang; bao fu dun gen, wu you zhi hui, yun he neng jie wo suo de fa? jin wo ruo wei zhuan fa lun zhe, bi bi mi huo, bu neng xin shou, er sheng fei bang, dang duo e dao, shou zhu ku tong. wo ning mo ran, ru ban nie pan.' er shi ru lai, yi ji song yue:

" 'sheng dao shen nan deng, zhi hui guo nan de;
wo yu ci nan zhong, jie xi yi neng ban.
wo suo de zhi hui, wei miao zui di yi;
zhong sheng zhu gen dun, zhe le chi suo mang,
shun yu sheng si liu, bu neng fan qi yuan;
ru si zhi deng lei, yun he er ke du?'

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

[0642c24] "At that time, the 如來 [ru lai] (Tathagata), having thought this, 大梵天王 [da fan tian wang] (Great Brahma King), seeing that the 如來 [ru lai] (Tathagata)'s holy fruit was complete and he remained silent, not turning the 法輪 [fa lun] (Dharma wheel), felt sorrow in his heart and thought to himself: 'The 世尊 [shi zun] (World-Honored One) formerly, for countless kalpas, for the sake of sentient beings, dwelt in 生死 [sheng si] (samsara) for a long time, abandoning his kingdom, city, wife, and children, his head, eyes, marrow, and brain, enduring all kinds of suffering, and only now has his vow been fulfilled, attaining 阿耨多羅三藐三菩提 [a nou duo luo san miao san pu ti] (Anuttara Samyak Sambodhi, or unsurpassed perfect enlightenment). Why does he remain silent and not speak the Dharma? Sentient beings have been immersed in 生死 [sheng si] (samsara) for a long night, fallen into the darkness of 無明 [wu ming] (ignorance), and it is extremely difficult for them to emerge. However, there are sentient beings who, in past lives, befriended good friends and planted good roots, capable of hearing the Dharma and receiving the holy path. We only ask the 世尊 [shi zun] (World-Honored One), for the sake of these beings, to turn the wondrous 法輪 [fa lun] (Dharma wheel) with the power of his great compassion.' 釋提桓因 [shi ti huan yin] (Sakra Devendra) and even the 他化自在天 [ta hua zi zai tian] (Paranirmitavasavarti Devas) also similarly urged the 如來 [ru lai] (Tathagata) to turn the great 法輪 [fa lun] (Dharma wheel) for the sake of all sentient beings.

[0642c24] “ěr shí rú lái, zuò cǐ niàn yǐ, dà fàn tiān wáng, jiàn yú rú lái shèng guǒ yǐ chéng, mò rán ér zhù, bù zhuǎn fǎ lún, xīn huái yōu nǎo, jí zì niàn yán: ‘shì zūn xī yú wú liàng yì jié, wèi zhòng shēng gù, jiǔ zài shēng sǐ, shě guó chéng qī zi, tóu mù suǐ nǎo, bèi shòu zhòng kǔ, shǐ yú jīn zhě suǒ yuàn mǎn zú, chéng ā nòu duō luó sān miǎo sān pú tí. yún hé mò rán, ér bù shuō fǎ? zhòng shēng zhǎng yè, chén méi shēng sǐ, wǒ jīn dāng wǎng qǐng zhuǎn fǎ lún.’ zuò shì niàn yǐ, jí fā tiān gōng, yóu rú zhuàng shì qū shēn bì qǐng, zhì rú lái suǒ, tóu miàn lǐ zú, rào bǎi qiān zā, què zhù yī miàn,[kū*yuè] guì hé zhǎng, ér bái fú yán: ‘shì zūn wǎng xī, wèi zhòng shēng gù, jiǔ zhù shēng sǐ； shě shēn tóu mù, yǐ yòng bù shī, bèi shòu zhū kǔ, guǎng xiū dé běn. shǐ yú jīn zhě, chéng wú shàng dào, yún hé mò rán, ér bù shuō fǎ? zhòng shēng zhǎng yè, méi nì shēng sǐ, duò wú míng àn, chū qī shén nán. rán yǒu zhòng shēng, guò qù shì shí, qīn jìn shàn yǒu, zhí zhū dé běn, kān rèn wén fǎ, shòu yú shèng dào. wéi yuàn shì zūn, wèi sī děng gù, yǐ dà bēi lì, zhuǎn miào fǎ lún.’ shì tí huán yīn, nǎi zhì tā huà zì zài tiān, yì fù rú shì, quàn qǐng rú lái, wèi zhū zhòng shēng, zhuǎn dà fǎ lún.

[0642c24] "er shi ru lai, zuo ci nian yi, da fan tian wang, jian yu ru lai sheng guo yi cheng, mo ran er zhu, bu zhuan fa lun, xin huai you nao, ji zi nian yan: 'shi zun xi yu wu liang yi jie, wei zhong sheng gu, jiu zai sheng si, she guo cheng qi zi, tou mu sui nao, bei shou zhong ku, shi yu jin zhe suo yuan man zu, cheng a nou duo luo san miao san pu ti. yun he mo ran, er bu shuo fa? zhong sheng zhang ye, chen mei sheng si, wo jin dang wang qing zhuan fa lun.' zuo shi nian yi, ji fa tian gong, you ru zhuang shi qu shen bi qing, zhi ru lai suo, tou mian li zu, rao bai qian za, que zhu yi mian,[ku*yue] gui he zhang, er bai fu yan: 'shi zun wang xi, wei zhong sheng gu, jiu zhu sheng si; she shen tou mu, yi yong bu shi, bei shou zhu ku, guang xiu de ben. shi yu jin zhe, cheng wu shang dao, yun he mo ran, er bu shuo fa? zhong sheng zhang ye, mei ni sheng si, duo wu ming an, chu qi shen nan. ran you zhong sheng, guo qu shi shi, qin jin shan you, zhi zhu de ben, kan ren wen fa, shou yu sheng dao. wei yuan shi zun, wei si deng gu, yi da bei li, zhuan miao fa lun.' shi ti huan yin, nai zhi ta hua zi zai tian, yi fu ru shi, quan qing ru lai, wei zhu zhong sheng, zhuan da fa lun.

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

[0643a13] "At that time, the 世尊 [shi zun] (World-Honored One) replied to 大梵天王 [da fan tian wang] (Great Brahma King), 釋提桓因 [shi ti huan yin] (Sakra Devendra), and the others: 'I also wish to turn the 法輪 [fa lun] (Dharma wheel) for all sentient beings, but the Dharma I have attained is subtle and profound, difficult to understand and difficult to know. Sentient beings cannot believe and accept it, and they will generate slanderous thoughts, falling into hell. I am silent now for this reason.' At that time, 梵天王等 [fan tian wang deng] (Brahma King and others) urged him up to three times. At that time, the 如來 [ru lai] (Tathagata), after seven full days, silently accepted it. 梵天王等 [fan tian wang deng] (Brahma King and others), knowing that the Buddha had accepted the invitation, prostrated themselves at his feet and returned to their respective abodes.

[0643a13] “ěr shí shì zūn dá dà fàn tiān wáng jí shì tí huán yīn děng yán: ‘wǒ yì yù wèi yī qiè zhòng shēng zhuǎn yú fǎ lún, dàn suǒ dé fǎ, wēi miào shén shēn, nán jiě nán zhī. zhū zhòng shēng děng, bù néng xìn shòu, shēng fěi bàng xīn, duò yú de yù. wǒ jīn wèi cǐ, gù mò rán ěr.’ shí fàn tiān wáng děng, nǎi zhì sān qǐng； ěr shí rú lái, zhì mǎn qī rì, mò rán shòu zhī. fàn tiān wáng děng, zhī fú shòu qǐng, tóu miàn lǐ zú, gè hái suǒ zhù.

[0643a13] "er shi shi zun da da fan tian wang ji shi ti huan yin deng yan: 'wo yi yu wei yi qie zhong sheng zhuan yu fa lun, dan suo de fa, wei miao shen shen, nan jie nan zhi. zhu zhong sheng deng, bu neng xin shou, sheng fei bang xin, duo yu de yu. wo jin wei ci, gu mo ran er.' shi fan tian wang deng, nai zhi san qing; er shi ru lai, zhi man qi ri, mo ran shou zhi. fan tian wang deng, zhi fu shou qing, tou mian li zu, ge hai suo zhu.

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

[0643a20] "At that time, the 世尊 [shi zun] (World-Honored One), having accepted the invitation of 梵王等 [fan wang deng] (Brahma King and others), for another seven days, observed all sentient beings with his 佛眼 [fu yan] (Buddha eye), examining their superior, mediocre, and inferior roots, as well as their afflictions, also inferior, mediocre, and superior, for two full seven-day periods. At that time, the 世尊 [shi zun] (World-Honored One) again thought to himself: 'I will now open the gate of the Dharma of sweet dew. Who should be the first to hear it? 阿羅邏仙人 [a luo luo xian ren] (Alara Kalama Rishi) is intelligent and easy to enlighten, and he previously vowed that when the Way was achieved, I should save him.' As he thought this, a voice in the sky said: '阿羅邏仙人 [a luo luo xian ren] (Alara Kalama Rishi) passed away last night.' At that time, the 世尊 [shi zun] (World-Honored One) replied to the voice in the sky: 'I also know that he passed away last night.' He then thought to himself: '迦蘭仙人 [jia lan xian ren] (Udraka Ramaputra Rishi) is sharp-witted and clear-minded, and he should also hear it first.' The voice in the sky again said: '迦蘭仙人 [jia lan xian ren] (Udraka Ramaputra Rishi) passed away last night.' At that time, the 世尊 [shi zun] (World-Honored One) again replied: 'I also know that he passed away last night.'

[0643a20] “ěr shí shì zūn, shòu fàn wáng děng qǐng yǐ； yòu yú qī rì, ér yǐ fú yǎn, guān zhū zhòng shēng, shàng zhōng xià gēn, jí zhū fán nǎo, yì xià zhōng shàng, mǎn èr qī rì. ěr shí shì zūn, yòu fù sī wéi: ‘wǒ jīn dāng kāi gān lù fǎ mén, shuí yīng zài xiān, ér dé wén zhě? ā luó luó xiān rén, cōng huì yì wù, yòu xiān fā yuàn dào chéng dù wǒ.’ zuò shì niàn shí, kōng zhōng yǒu yán: ‘ā luó luó xiān rén, zuó yè mìng zhōng.’ ěr shí shì zūn, jí biàn dá bǐ kōng zhōng shēng yán: ‘wǒ yì zhī qí zuó yè mìng zhōng.’ yòu zì sī wéi: ‘jiā lán xiān rén, lì gēn míng le, yì yīng xiān wén.’ kōng zhōng yòu yán: ‘jiā lán xiān rén, zuó yè mìng zhōng.’ ěr shí shì zūn, jí fù dá yán: ‘wǒ yì zhī qí zuó yè mìng zhōng.’

[0643a20] "er shi shi zun, shou fan wang deng qing yi; you yu qi ri, er yi fu yan, guan zhu zhong sheng, shang zhong xia gen, ji zhu fan nao, yi xia zhong shang, man er qi ri. er shi shi zun, you fu si wei: 'wo jin dang kai gan lu fa men, shui ying zai xian, er de wen zhe? a luo luo xian ren, cong hui yi wu, you xian fa yuan dao cheng du wo.' zuo shi nian shi, kong zhong you yan: 'a luo luo xian ren, zuo ye ming zhong.' er shi shi zun, ji bian da bi kong zhong sheng yan: 'wo yi zhi qi zuo ye ming zhong.' you zi si wei: 'jia lan xian ren, li gen ming le, yi ying xian wen.' kong zhong you yan: 'jia lan xian ren, zuo ye ming zhong.' er shi shi zun, ji fu da yan: 'wo yi zhi qi zuo ye ming zhong.'

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

[0643b01] "At that time, the 世尊 [shi zun] (World-Honored One) again thought to himself: 'The five men sent by the royal preceptor and ministers, 憍陳如等五人 [jiao chen ru deng wu ren] (Kaundinya and the other four), who watched over me, are all intelligent, and in past lives, they vowed to me that they should hear the Dharma first. I should now open the Dharma gate for these five men first.' He also thought to himself: 'The place where past Buddhas turned the 法輪 [fa lun] (Dharma wheel) was always in the 婆羅㮈國鹿野苑中仙人住處 [po luo nai guo lu ye yuan zhong xian ren zhu chu] (Deer Park in Varanasi, at the dwelling place of the Rishis). These five men also reside there. I should now go to their dwelling place and turn the great 法輪 [fa lun] (Dharma wheel).' Having thought this, he immediately rose from his seat and went to 婆羅㮈國 [po luo nai guo] (Varanasi).

[0643b01] “ěr shí shì zūn, yòu zì sī wéi: ‘bǐ wáng shī dà chén suǒ qiǎn jiāo chén rú děng wǔ rén zhān shì wǒ zhě, jiē xī cōng míng, yòu guò qù shì, yú wǒ fā yuàn yīng xiān wén fǎ； wǒ jīn yí dāng wèi cǐ wǔ rén xiān kāi fǎ mén.’ yòu zì sī wéi: ‘gǔ xī zhū fú zhuǎn fǎ lún chù, jiē xī zài yú pó luó nài guó lù yě yuàn zhōng xiān rén zhù chù, yòu cǐ wǔ rén, suǒ zhǐ zhù chù, yì zài yú bǐ； wǒ jīn yīng wǎng zhì qí zhù chù, zhuǎn dà fǎ lún.’ sī wéi shì yǐ, jí cóng zuò qǐ, yì pó luó nài guó.

[0643b01] "er shi shi zun, you zi si wei: 'bi wang shi da chen suo qian jiao chen ru deng wu ren zhan shi wo zhe, jie xi cong ming, you guo qu shi, yu wo fa yuan ying xian wen fa; wo jin yi dang wei ci wu ren xian kai fa men.' you zi si wei: 'gu xi zhu fu zhuan fa lun chu, jie xi zai yu po luo nai guo lu ye yuan zhong xian ren zhu chu, you ci wu ren, suo zhi zhu chu, yi zai yu bi; wo jin ying wang zhi qi zhu chu, zhuan da fa lun.' si wei shi yi, ji cong zuo qi, yi po luo nai guo.

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

[0643b08] "At that time, there were five hundred merchants, with two as their leaders, one named 跋陀羅斯那 [ba tuo luo si na] (Bhadrasena) and the other 跋陀羅梨 [ba tuo luo li] (Bhadrika), traveling through the wilderness. At that time, a 天神 [tian shen] (deva) said to them: 'A 如來 [ru lai] (Tathagata), 應供 [ying gong] (Arhat), 正遍知 [zheng bian zhi] (Samyak-sambuddha), 明行足 [ming xing zu] (Vidyā-caraṇa-saṁpanna), 善逝 [shan shi] (Sugata), 世間解 [shi jian jie] (Lokavid), 無上士 [wu shang shi] (Anuttara), 調御丈夫 [diao yu zhang fu] (Puruṣa-damya-sārathi), 天人師 [tian ren shi] (Śāstā Devamanuṣyāṇām), 佛 [fu] (Buddha), 世尊 [shi zun] (Bhagavat) has appeared in the world. He is the supreme field of merit. You should now be the first to offer food.' At that time, the merchants, hearing the words of the 天 [tian] (deva), immediately replied: 'Excellent! As instructed.' They also asked the 天 [tian] (deva): 'Where is the 世尊 [shi zun] (World-Honored One) now?' The 天 [tian] (deva) replied again: 'The 世尊 [shi zun] (World-Honored One) will soon arrive here.' Thereupon, the 如來 [ru lai] (Tathagata), accompanied by countless 諸天 [zhu tian] (devas) leading and following, arrived at 多謂娑跋利村 [duo wei suo ba li cun] (Tapusa and Bhallika village). The merchants, seeing the 如來 [ru lai] (Tathagata)'s majestic and adorned appearance, and also seeing the 諸天 [zhu tian] (devas) surrounding him in front and behind, were even more gladdened. They immediately offered him honey cakes. At that time, the 世尊 [shi zun] (World-Honored One) thought to himself: 'Past Buddhas used a 鉢多羅 [bo duo luo] (bowl) to hold food.' At that time, the 四天王 [si tian wang] (Four Great Heavenly Kings), knowing the Buddha's thought, each took a bowl and came to the Buddha, offering it to him. Thereupon, the 世尊 [shi zun] (World-Honored One) thought to himself: 'If I now accept the bowl of one king, the other kings will surely feel resentment.' He then universally accepted the bowls of the 四王 [si wang] (Four Kings), stacked them in his palm, and pressed them into one, making the four edges visible. At that time, the 世尊 [shi zun] (World-Honored One) then blessed them: 'May this offering of food fill the eaters with strength. May the givers gain color, strength, boldness, and joy. May they be peaceful and free from illness, enjoy long life, and possess complete wisdom. May all good 鬼神 [gui shen] (ghosts and spirits) always follow and protect them. May the offering of food sever the roots of the 三毒 [san du] (three poisons) and in the future bring the retribution of the 三堅法 [san jian fa] (three steadfast principles). May they be intelligent and wise, and deeply believe in the Buddha-Dharma. Wherever they are born, may right views not be obscured. In this present life, may their parents, wives, children, relatives, and family all flourish, free from all calamities, misfortunes, and inauspicious things. If any of their family members have passed away and fallen into evil destinies, may the merit of this offering cause them to be reborn as humans or devas, not giving rise to wrong views, and increasing their merits. May they always be able to approach and serve the Buddhas and Tathagatas. May they hear the wondrous teachings, see the truth, attain enlightenment, and fulfill all their wishes.'

[0643b08] “ěr shí yǒu wǔ bǎi shāng rén, èr rén wèi zhǔ, yī míng bá tuó luó sī nà, èr míng bá tuó luó lí, xíng guò kuàng yě. shí yǒu tiān shén, ér yǔ zhī yán: ‘yǒu rú lái,, yīng gōng,, zhèng biàn zhī,, míng xíng zú,, shàn shì,, shì jiān jiě,, wú shàng shì,, diào yù zhàng fū,, tiān rén shī,, fú,, shì zūn, chū xìng yú shì； zuì shàng fú tián, rǔ jīn yí yīng zuì qián shè gōng.’ shí bǐ shāng rén, wén tiān yǔ yǐ, jí dá zhī yuē: ‘shàn zāi! rú gào.’ yòu wèn tiān yán: ‘shì zūn jīn zhě wèi zài hé xǔ?’ tiān yòu bào yán: ‘shì zūn bù jiǔ dāng lái zhì cǐ.’ yú shì rú lái, yǔ wú liàng zhū tiān, qián hòu dǎo cóng, dào duō wèi suō bá lì cūn. shí bǐ shāng rén, jì jiàn rú lái wēi xiāng zhuāng yán, yòu jiàn zhū tiān qián hòu wéi rào, bèi shēng huān xǐ； jí yǐ mì chǎo, ér fèng shàng fú. ěr shí shì zūn, xīn zì sī wéi: ‘guò qù zhū fú, yòng bō duō luó, ér yǐ shèng shí.’ shí sì tiān wáng, zhī fú xīn niàn, gè chí yī bō, lái zhì fú suǒ, ér yǐ fèng shàng. yú shì shì zūn, ér zì niàn yán: ‘wǒ jīn ruò shòu yī wáng bō zhě, yú wáng bì dāng shēng yú hèn xīn.’ jí biàn pǔ shòu sì wáng zhī bō, lèi zhì zhǎng shàng, àn lìng chéng yī, shǐ sì jì xiàn. ěr shí shì zūn, jí biàn zhòu yuàn: ‘jīn suǒ bù shī, yù lìng shí zhě, dé chōng qì lì； dāng lìng shī zhě, dé sè dé lì, dé dǎn dé xǐ； ān kuài wú bìng, zhōng bǎo nián shòu； zhū shàn guǐ shén, héng suí shǒu hù； fàn shí bù shī, duàn sān dú gēn, jiāng lái dāng huò sān jiān fǎ bào； cōng míng zhì huì, dǔ xìn fú fǎ； zài zài suǒ shēng, zhèng jiàn bù mèi； xiàn shì zhī zhōng, fù mǔ qī zi, qīn qī juàn shǔ, jiē xī chì shèng, wú zhū zāi guài bù jí xiáng shì； mén zú zhī zhōng, ruò yǒu mìng guò duò è dào zhě, dāng lìng yǐ jīn suǒ shī zhī fú hái shēng rén tiān, bù qǐ xié jiàn, zēng jìn gōng dé； cháng dé fèng jìn, zhū fú rú lái； dé wén miào shuō, jiàn dì dé zhèng, suǒ yuàn jù zú.’

[0643b08] "er shi you wu bai shang ren, er ren wei zhu, yi ming ba tuo luo si na, er ming ba tuo luo li, xing guo kuang ye. shi you tian shen, er yu zhi yan: 'you ru lai,, ying gong,, zheng bian zhi,, ming xing zu,, shan shi,, shi jian jie,, wu shang shi,, diao yu zhang fu,, tian ren shi,, fu,, shi zun, chu xing yu shi; zui shang fu tian, ru jin yi ying zui qian she gong.' shi bi shang ren, wen tian yu yi, ji da zhi yue: 'shan zai! ru gao.' you wen tian yan: 'shi zun jin zhe wei zai he xu?' tian you bao yan: 'shi zun bu jiu dang lai zhi ci.' yu shi ru lai, yu wu liang zhu tian, qian hou dao cong, dao duo wei suo ba li cun. shi bi shang ren, ji jian ru lai wei xiang zhuang yan, you jian zhu tian qian hou wei rao, bei sheng huan xi; ji yi mi chao, er feng shang fu. er shi shi zun, xin zi si wei: 'guo qu zhu fu, yong bo duo luo, er yi sheng shi.' shi si tian wang, zhi fu xin nian, ge chi yi bo, lai zhi fu suo, er yi feng shang. yu shi shi zun, er zi nian yan: 'wo jin ruo shou yi wang bo zhe, yu wang bi dang sheng yu hen xin.' ji bian pu shou si wang zhi bo, lei zhi zhang shang, an ling cheng yi, shi si ji xian. er shi shi zun, ji bian zhou yuan: 'jin suo bu shi, yu ling shi zhe, de chong qi li; dang ling shi zhe, de se de li, de dan de xi; an kuai wu bing, zhong bao nian shou; zhu shan gui shen, heng sui shou hu; fan shi bu shi, duan san du gen, jiang lai dang huo san jian fa bao; cong ming zhi hui, du xin fu fa; zai zai suo sheng, zheng jian bu mei; xian shi zhi zhong, fu mu qi zi, qin qi juan shu, jie xi chi sheng, wu zhu zai guai bu ji xiang shi; men zu zhi zhong, ruo you ming guo duo e dao zhe, dang ling yi jin suo shi zhi fu hai sheng ren tian, bu qi xie jian, zeng jin gong de; chang de feng jin, zhu fu ru lai; de wen miao shuo, jian di de zheng, suo yuan ju zu.'

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

[0643c06] "At that time, the 世尊 [shi zun] (World-Honored One), having finished his blessings, immediately partook of the food. After finishing the meal, he rinsed his mouth and washed his bowl, then gave the merchants the 三歸 [san gui] (Three Refuges): first, refuge in the 佛 [fu] (Buddha); second, refuge in the 法 [fa] (Dharma); and third, refuge in the future 僧 [seng] (Sangha). Having given the 三歸 [san gui] (Three Refuges), he then bade them farewell and proceeded on his way, his deportment dignified and composed, walking like a goose king. On the way, he met an externalist named 優波伽 [you bo jia] (Upaka). Upon seeing the 如來 [ru lai] (Tathagata)'s magnificent and adorned appearance and his tranquil faculties, he praised him as extraordinary and spoke in verse:

"'All sentient beings in the world
Are bound by the 三毒 [san du] (three poisons);
Their faculties are also restless,
Rushing about in external realms.
But now I see you, benevolent one,
Your faculties are extremely tranquil;
You must have reached the stage of liberation,
There is no doubt about it.
Who is your teacher, benevolent one,
And what is his name?'

[0643c06] “ěr shí shì zūn, zhòu yuàn qì yǐ, jí biàn shòu shí. shí jì bì jìng, zǎo shù xǐ bō jí shòu shāng rén sān guī: yī,, guī yī fú； èr,, guī yī fǎ； sān,, guī yī jiāng lái sēng； shòu sān guī jìng, yīn yǔ zhī bié, ér biàn qián xíng, wēi yí xiáng xù, bù ruò é wáng. lù féng wài dào, míng yōu bō jiā, jì jiàn rú lái xiāng hǎo zhuāng yán, zhū gēn jì dìng, tàn wèi qí tè, jí shuō jì yán:

“ ‘shì jiān zhū zhòng shēng,　　jiē wèi sān dú fù；
　　zhū gēn yòu qīng zào,　　chí dàng yú wài jìng.
　　ér jīn jiàn rén zhě,　　zhū gēn jí jì jìng；
　　bì dào jiě tuō de,　　jué dìng wú yǒu yí.
　　rén zhě suǒ xué shī,　　qí xìng zì hé děng?’

[0643c06] "er shi shi zun, zhou yuan qi yi, ji bian shou shi. shi ji bi jing, zao shu xi bo ji shou shang ren san gui: yi,, gui yi fu; er,, gui yi fa; san,, gui yi jiang lai seng; shou san gui jing, yin yu zhi bie, er bian qian xing, wei yi xiang xu, bu ruo e wang. lu feng wai dao, ming you bo jia, ji jian ru lai xiang hao zhuang yan, zhu gen ji ding, tan wei qi te, ji shuo ji yan:

" 'shi jian zhu zhong sheng, jie wei san du fu;
zhu gen you qing zao, chi dang yu wai jing.
er jin jian ren zhe, zhu gen ji ji jing;
bi dao jie tuo de, jue ding wu you yi.
ren zhe suo xue shi, qi xing zi he deng?'

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

[0643c17] "At that time, the 世尊 [shi zun] (World-Honored One) replied in verse:

"'I have now surpassed
All sentient beings;
The subtle and profound Dharma,
I have now fully known.
The 三毒 [san du] (three poisons) and 五欲境 [wu yu jing] (five sense objects),
Are completely severed, without any remaining habits;
Like a lotus flower in water,
Untainted by muddy water.
I have awakened to the 八正道 [ba zheng dao] (Eightfold Noble Path) myself,
Without a teacher, without an equal;
With pure wisdom,
I have subdued the mighty 魔 [mo] (Mara).
Now I have attained perfect enlightenment,
Fit to be the teacher of gods and humans;
My body, speech, and mind are fulfilled,
Therefore, I am called 牟尼 [mou ni] (Muni).
I wish to go to 波羅㮈 [bo luo nai] (Varanasi),
To turn the 甘露法輪 [gan lu fa lun] (Dharma wheel of sweet dew);
Which gods, humans, 魔 [mo] (maras), and 梵 [fan] (Brahmas)
Cannot turn.'

[0643c17] “ěr shí shì zūn yǐ jì dá yuē:

“ ‘wǒ jīn yǐ chāo chū,　　yī qiè zhòng shēng biǎo；
　　wēi miào shēn yuǎn fǎ,　　wǒ jīn yǐ jù zhī.
　　sān dú wǔ yù jìng,　　yǒng duàn wú yú xí；
　　rú lián huā zài shuǐ,　　bù rǎn zhuó shuǐ ní.
　　zì wù bā zhèng dào,　　wú shī wú děng lǚ；
　　yǐ qīng jìng zhì huì,　　jiàng fú dà lì mó.
　　jīn dé chéng zhèng jué,　　kān wèi tiān rén shī；
　　shēn kǒu yì mǎn zú,　　gù hào wèi móu ní.
　　yù qù bō luó nài,　　zhuǎn gān lù fǎ lún；
　　shì tiān rén mó fàn,　　suǒ kě bù néng zhuǎn.’

[0643c17] "er shi shi zun yi ji da yue:

" 'wo jin yi chao chu, yi qie zhong sheng biao;
wei miao shen yuan fa, wo jin yi ju zhi.
san du wu yu jing, yong duan wu yu xi;
ru lian hua zai shui, bu ran zhuo shui ni.
zi wu ba zheng dao, wu shi wu deng lu;
yi qing jing zhi hui, jiang fu da li mo.
jin de cheng zheng jue, kan wei tian ren shi;
shen kou yi man zu, gu hao wei mou ni.
yu qu bo luo nai, zhuan gan lu fa lun;
shi tian ren mo fan, suo ke bu neng zhuan.'

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

[0643c28] "At that time, 優波伽 [you bo jia] (Upaka), hearing these verses, was filled with joy and praised it as unprecedented. He clasped his hands in reverence, circled him, and departed, turning back to gaze until he could no longer see him.

[0643c28] “ěr shí yōu bō jiā wén cǐ jì yán, xīn shēng huān xǐ, tàn wèi céng yǒu； hé zhǎng gōng jìng, wéi rào ér qù, huí gù zhān zhǔ, bù jiàn nǎi zhǐ.

[0643c28] "er shi you bo jia wen ci ji yan, xin sheng huan xi, tan wei ceng you; he zhang gong jing, wei rao er qu, hui gu zhan zhu, bu jian nai zhi.

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

[0644a02] "At that time, the 世尊 [shi zun] (World-Honored One) again proceeded forward, arriving at the 阿闍婆羅水側 [a du po luo shui ce] (Ajapala Nigrodha tree by the water) and stopping there for the night, entering into 定 [ding] (samadhi). At that time, there were seven days of wind and rain. At that time, there was a great 龍王 [long wang] (Naga King) in the water named 目真隣陀 [mu zhen lin tuo] (Muchalinda). Seeing the Buddha enter into 定 [ding] (samadhi), he coiled his body seven times around him. After seven days, the 龍王 [long wang] (Naga King) transformed into a human form, prostrated himself at his feet, and reported to the Buddha: 'Have you not suffered greatly from the wind and rain during these seven days, 世尊 [shi zun] (World-Honored One)?' At that time, the 世尊 [shi zun] (World-Honored One) replied in verse:

"'The 諸天 [zhu tian] (devas) and worldly people
Rejoice in the 五欲 [wu yu] (five desires);
Compared to my joy in 禪定 [chan ding] (Dhyana),
It cannot be compared.'

[0644a02] “ěr shí shì zūn jí fù qián xíng, cì dào ā dū pó luó shuǐ cè, rì mù zhǐ sù, ér biàn rù dìng. dāng yú ěr shí, qī rì fēng yǔ. shí bǐ shuǐ zhōng, yǒu dà lóng wáng, míng mù zhēn lín tuó, jiàn fú rù dìng, jí yǐ qí shēn wéi rào qī zā. mǎn qī rì yǐ, shí bǐ lóng wáng, huà wèi rén xíng, tóu miàn lǐ zú. ér bái fú yán: ‘shì zūn zài cǐ qī rì zhī zhōng, bù zhì nǎi shén huàn fēng yǔ yé?’ ěr shí shì zūn yǐ jì dá yuē:

“ ‘zhū tiān jí shì rén,　　suǒ huān yú wǔ yù；
　　bǐ wǒ chán dìng lè,　　bù kě wèi pì yù.’

[0644a02] "er shi shi zun ji fu qian xing, ci dao a du po luo shui ce, ri mu zhi su, er bian ru ding. dang yu er shi, qi ri feng yu. shi bi shui zhong, you da long wang, ming mu zhen lin tuo, jian fu ru ding, ji yi qi shen wei rao qi za. man qi ri yi, shi bi long wang, hua wei ren xing, tou mian li zu. er bai fu yan: 'shi zun zai ci qi ri zhi zhong, bu zhi nai shen huan feng yu ye?' er shi shi zun yi ji da yue:

" 'zhu tian ji shi ren, suo huan yu wu yu;
bi wo chan ding le, bu ke wei pi yu.'

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

[0644a11] "At that time, the 龍王 [long wang] (Naga King), hearing this verse from the Buddha, rejoiced greatly, prostrated himself at his feet, and returned to his abode.

[0644a11] “shí bǐ lóng wáng, wén fú cǐ jì, huān xǐ yǒng yuè, tóu miàn lǐ zú, hái guī suǒ zhǐ.

[0644a11] "shi bi long wang, wen fu ci ji, huan xi yong yue, tou mian li zu, hai gui suo zhi.

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

[0644a13] "At that time, the 世尊 [shi zun] (World-Honored One) again proceeded forward, going to 婆羅㮈國 [po luo nai guo] (Varanasi), to the dwelling place of 憍陳如 [jiao chen ru] (Kaundinya), 摩訶那摩 [mo he na mo] (Mahanama), 跋波阿捨 [ba bo a she] (Vappa), 婆闍 [po du] (Bhaddiya), and 跋陀羅闍 [ba tuo luo du] (Assaji). At that time, the five men, seeing the Buddha approaching from afar, said to each other: 'The 沙門瞿曇 [sha men qu tan] (Samana Gautama) has abandoned asceticism and returned to indulging in the pleasure of food, having no more aspiration for the Way. Since he has come here now, we do not need to rise to welcome him, nor should we bow to him, ask what he needs, or prepare a seat for him. If he wishes to sit, let him do so as he pleases.' Having said this, they all remained silent. At that time, when the 世尊 [shi zun] (World-Honored One) arrived, the five men, without realizing it, each rose from their seats, bowed and welcomed him, and performed various services for him. Some held his robes and bowl. Some fetched water for washing his mouth and hands. Some washed his feet. Each violated their original vow, yet still addressed the Buddha as 瞿曇 [qu tan] (Gautama). At that time, the 世尊 [shi zun] (World-Honored One) said to 憍陳如 [jiao chen ru] (Kaundinya): 'You all agreed not to rise when you saw me. Why now have you violated your former vow and risen in surprise to perform services for me?' At that time, the five men, hearing the Buddha's words, were deeply ashamed and immediately reported: 'Has 瞿曇 [qu tan] (Gautama)'s journey not been wearying?' At that time, the 世尊 [shi zun] (World-Honored One) said to the five men: 'Why do you, with such arrogance, address the 無上尊 [wu shang zun] (Unsurpassed Honored One) by his surname? My mind is like space, making no distinction between praise and blame. But your arrogance will bring you evil retribution. For example, if a child calls his parents by their names, it is still inappropriate in worldly etiquette, how much more so am I now the parent of all.' At that time, the five men, hearing these words, were even more ashamed and reported to the Buddha: 'We are foolish and without wisdom. We did not know that you have now attained perfect enlightenment. Why? Because we saw the 如來 [ru lai] (Tathagata) previously eating sesame and rice during his six years of asceticism, and now he has returned to enjoying food and drink. Because of this, we thought he had not attained the Way.' At that time, the 世尊 [shi zun] (World-Honored One) said to 憍陳如 [jiao chen ru] (Kaundinya): 'Do not use your limited wisdom to judge whether I have attained the Way or not. Why? When the body is in suffering, the mind is agitated. When the body is in pleasure, the mind is attached to pleasure. Therefore, both suffering and pleasure are not causes of the Way. It is like drilling for fire and pouring water on it; there will certainly be no light to dispel the darkness. Drilling for the fire of wisdom is also like this. If there is the water of suffering and pleasure, the light of wisdom will not arise, and because it does not arise, it cannot extinguish the dark obstructions of 生死 [sheng si] (samsara). If you can now abandon suffering and pleasure and practice the middle way, your mind will be tranquil and firm, capable of cultivating the 八正聖道 [ba zheng sheng dao] (Eightfold Noble Path), and free from the afflictions of birth, old age, sickness, and death. I have followed the middle way and attained 阿耨多羅三藐三菩提 [a nou duo luo san miao san pu ti] (Anuttara Samyak Sambodhi, or unsurpassed perfect enlightenment).' At that time, the five men, hearing the 如來 [ru lai] (Tathagata)'s words, were greatly gladdened and exhilarated beyond measure, gazing at his venerable face without taking their eyes off him for a moment.

[0644a13] “ěr shí shì zūn, jí fù qián xíng, wǎng pó luó nài guó, zhì jiāo chén rú,, mó hē nà mó,, bá bō ā shě,, pó dū,, bá tuó luó dū suǒ zhǐ zhù chù. shí bǐ wǔ rén, yáo jiàn fú lái, gòng xiāng wèi yán: ‘shā mén qú tán, qì shě kǔ xíng, ér hái tuì shòu fàn shí zhī lè, wú fù dào xīn. jīn jì lái cǐ, wǒ děng bù xū qǐ yíng zhī yě, yì wù zuò lǐ jìng,, wèn suǒ xū,, wèi fū zuò chù, ruò yù zuò zhě, zì suí qí yì.’ zuò cǐ yǔ jìng, ér gè mò rán. ěr shí shì zūn, lái jì zhì yǐ, wǔ rén bù jué, gè cóng zuò qǐ, lǐ bài fèng yíng, hù wèi zhí shì； huò fù yǒu wèi chí yī bō zhě； huò yǒu qǔ shuǐ gōng guàn shù zhě； huò fù yǒu wèi zǎo xǐ jiǎo zhě； gè wéi běn shì, yóu gù chēng fú, yǐ wèi qú tán. ěr shí shì zūn, yǔ jiāo chén rú yán: ‘rǔ děng gòng yuē jiàn wǒ bù qǐ, jīn zhě hé gù, wéi xiān suǒ shì, ér jí jīng qǐ, wèi wǒ zhí shì.’ shí bǐ wǔ rén, wén fú cǐ yǔ, shēn shēng cán kuì, jí qián bái yán: ‘qú tán xíng dào, dé wú pí quán?’ ěr shí shì zūn, yǔ wǔ rén yán: ‘rǔ děng yún hé, yú wú shàng zūn, ér yǐ gāo qíng, chēng huàn xìng yé? wǒ xīn rú kōng, yú zhū huǐ yù, wú suǒ fēn bié； dàn rǔ jiāo màn, zì zhāo è bào. pì rú yǒu zi, chēng fù mǔ míng, yú shì yí zhōng, yóu shàng bù kě, kuàng wǒ jīn shì yī qiè fù mǔ.’ shí bǐ wǔ rén, yòu wén cǐ yǔ, bèi shēng cán kuì, ér bái fú yán: ‘wǒ děng yú chī, wú yǒu huì shí； bù zhī jīn zhě yǐ chéng zhèng jué. suǒ yǐ zhě hé? wǎng jiàn rú lái rì shí má mǐ kǔ xíng liù nián, ér jīn hái shòu yǐn shí zhī lè； wǒ yǐ shì gù, wèi bù dé dào.’ ěr shí shì zūn, yǔ jiāo chén rú yán: ‘rǔ děng mò yǐ xiǎo zhì qīng liàng wǒ dào chéng yǔ bù chéng. hé yǐ gù? xíng zài kǔ zhě, xīn zé nǎo luàn； shēn zài lè zhě, qíng zé lè zhe. shì yǐ kǔ lè, liǎng fēi dào yīn. pì rú zuān huǒ, jiāo zhī yǐ shuǐ, zé bì wú yǒu pò àn zhī zhào. zuān zhì huì huǒ, yì fù rú shì. yǒu kǔ lè shuǐ, huì guāng bù shēng, yǐ bù shēng gù, bù néng miè yú shēng sǐ hēi zhàng. jīn zhě ruò néng qì shě kǔ lè, xíng yú zhōng dào, xīn zé jì dìng, kān néng xiū bǐ bā zhèng shèng dào, lí yú shēng lǎo bìng sǐ zhī huàn. wǒ yǐ suí shùn zhōng dào zhī xíng, dé chéng ā nòu duō luó sān miǎo sān pú tí.’ shí bǐ wǔ rén, jì wén rú lái rú cǐ zhī yán, xīn dà huān xǐ, yǒng yuè wú liàng, zhān yǎng zūn yán, mù bù zàn shě.

[0644a13] "er shi shi zun, ji fu qian xing, wang po luo nai guo, zhi jiao chen ru,, mo he na mo,, ba bo a she,, po du,, ba tuo luo du suo zhi zhu chu. shi bi wu ren, yao jian fu lai, gong xiang wei yan: 'sha men qu tan, qi she ku xing, er hai tui shou fan shi zhi le, wu fu dao xin. jin ji lai ci, wo deng bu xu qi ying zhi ye, yi wu zuo li jing,, wen suo xu,, wei fu zuo chu, ruo yu zuo zhe, zi sui qi yi.' zuo ci yu jing, er ge mo ran. er shi shi zun, lai ji zhi yi, wu ren bu jue, ge cong zuo qi, li bai feng ying, hu wei zhi shi; huo fu you wei chi yi bo zhe; huo you qu shui gong guan shu zhe; huo fu you wei zao xi jiao zhe; ge wei ben shi, you gu cheng fu, yi wei qu tan. er shi shi zun, yu jiao chen ru yan: 'ru deng gong yue jian wo bu qi, jin zhe he gu, wei xian suo shi, er ji jing qi, wei wo zhi shi.' shi bi wu ren, wen fu ci yu, shen sheng can kui, ji qian bai yan: 'qu tan xing dao, de wu pi quan?' er shi shi zun, yu wu ren yan: 'ru deng yun he, yu wu shang zun, er yi gao qing, cheng huan xing ye? wo xin ru kong, yu zhu hui yu, wu suo fen bie; dan ru jiao man, zi zhao e bao. pi ru you zi, cheng fu mu ming, yu shi yi zhong, you shang bu ke, kuang wo jin shi yi qie fu mu.' shi bi wu ren, you wen ci yu, bei sheng can kui, er bai fu yan: 'wo deng yu chi, wu you hui shi; bu zhi jin zhe yi cheng zheng jue. suo yi zhe he? wang jian ru lai ri shi ma mi ku xing liu nian, er jin hai shou yin shi zhi le; wo yi shi gu, wei bu de dao.' er shi shi zun, yu jiao chen ru yan: 'ru deng mo yi xiao zhi qing liang wo dao cheng yu bu cheng. he yi gu? xing zai ku zhe, xin ze nao luan; shen zai le zhe, qing ze le zhe. shi yi ku le, liang fei dao yin. pi ru zuan huo, jiao zhi yi shui, ze bi wu you po an zhi zhao. zuan zhi hui huo, yi fu ru shi. you ku le shui, hui guang bu sheng, yi bu sheng gu, bu neng mie yu sheng si hei zhang. jin zhe ruo neng qi she ku le, xing yu zhong dao, xin ze ji ding, kan neng xiu bi ba zheng sheng dao, li yu sheng lao bing si zhi huan. wo yi sui shun zhong dao zhi xing, de cheng a nou duo luo san miao san pu ti.' shi bi wu ren, ji wen ru lai ru ci zhi yan, xin da huan xi, yong yue wu liang, zhan yang zun yan, mu bu zan she.

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

[0644b18] "At that time, the 世尊 [shi zun] (World-Honored One), observing that the five men's roots were capable of receiving the Way, said to them: 'Kaundinya! You should know that the 五盛陰苦 [wu sheng yin ku] (five aggregates of clinging are suffering), the suffering of 生苦 [sheng ku] (birth), 老苦 [lao ku] (old age), 病苦 [bing ku] (sickness), 死苦 [si ku] (death), 愛別離苦 [ai bie li ku] (separation from loved ones), 怨憎會苦 [yuan zeng hui ku] (meeting with disliked ones), 所求不得苦 [suo qiu bu de ku] (not getting what one wants), and 失榮樂苦 [shi rong le ku] (losing honor and pleasure). Kaundinya! Beings with form, formless beings, footless beings, one-footed, two-footed, four-footed, and many-footed beings—all sentient beings without exception have such suffering. It is like covering fire with ash; if it encounters dry grass, it will burn again. Similarly, all these sufferings are rooted in 我 [wo] (self); if a sentient being gives rise to even a subtle thought of 我 [wo] (self), they will again experience such suffering. 貪欲瞋恚 [tan yu chen hui] (greed, anger), and 愚癡 [yu chi] (ignorance) all arise from the root of 我 [wo] (self). Furthermore, these 三毒 [san du] (three poisons) are the cause of suffering, just as a seed can produce a sprout, causing sentient beings to revolve in the 三有 [san you] (three existences). If the thought of 我 [wo] (self) and greed, anger, and ignorance are extinguished, then all sufferings will also be severed from this. It is all due to the 八正道 [ba zheng dao] (Eightfold Noble Path), just as a person extinguishes a raging fire with water. All sentient beings who do not know the root of suffering all revolve in 生死 [sheng si] (samsara). Kaundinya! Suffering should be known, accumulation should be abandoned, cessation should be realized, and the path should be cultivated. Kaundinya! Because I have known suffering, abandoned accumulation, realized cessation, and cultivated the path, I have attained 阿耨多羅三藐三菩提 [a nou duo luo san miao san pu ti] (Anuttara Samyak Sambodhi, or unsurpassed perfect enlightenment). Therefore, you should now know suffering, abandon accumulation, realize cessation, and cultivate the path. If a person does not know the 四聖諦 [si sheng di] (Four Noble Truths), then know that this person cannot attain liberation. The 四聖諦 [si sheng di] (Four Noble Truths) are true and real: suffering is truly suffering, accumulation is truly accumulation, cessation is truly cessation, and the path is truly the path. Kaundinya! Have you understood?' Kaundinya said: 'Understood, 世尊 [shi zun] (World-Honored One)! Known, 世尊 [shi zun] (World-Honored One)!' Because he had understood and known the 四諦 [si di] (Four Truths), he was named 阿若憍陳如 [a ruo jiao chen ru] (Aññā Kondañña).

[0644b18] “ěr shí shì zūn, guān wǔ rén gēn kān rèn shòu dào, ér yǔ zhī yán: ‘jiāo chén rú! rǔ děng dāng zhī, wǔ shèng yīn kǔ, shēng kǔ,, lǎo kǔ,, bìng kǔ,, sǐ kǔ,, ài bié lí kǔ,, yuàn zēng huì kǔ,, suǒ qiú bù dé kǔ,, shī róng lè kǔ. jiāo chén rú! yǒu xíng,, wú xíng,, wú zú,, yī zú,, èr zú,, sì zú,, duō zú, yī qiè zhòng shēng, wú bù xī yǒu rú cǐ kǔ zhě； pì rú yǐ huī fù yú huǒ shàng, ruò yù gān cǎo, hái fù shāo rán. rú shì zhū kǔ, yóu wǒ wèi běn； ruò yǒu zhòng shēng, qǐ wēi wǒ xiǎng, hái fù gèng shòu rú cǐ zhī kǔ. tān yù chēn huì, jí yǐ yú chī, jiē xī yuán wǒ gēn běn ér shēng. yòu cǐ sān dú, shì zhū kǔ yīn； yóu rú zhǒng zi néng shēng yú yá, zhòng shēng yǐ shì lún huí sān yǒu. ruò miè wǒ xiǎng jí tān chēn chī, zhū kǔ yì jiē cóng cǐ ér duàn. mò bù xī yóu bǐ bā zhèng dào, rú rén yǐ shuǐ jiāo yú shèng huǒ. yī qiè zhòng shēng bù zhī zhū kǔ zhī gēn běn zhě, jiē xī lún huí, zài yú shēng sǐ. jiāo chén rú! kǔ yīng zhī, xí dāng duàn, miè yīng zhèng, dào dāng xiū. jiāo chén rú! wǒ yǐ zhī kǔ, yǐ duàn xí, yǐ zhèng miè, yǐ xiū dào gù, dé ā nòu duō luó sān miǎo sān pú tí. shì gù rǔ jīn yīng dāng zhī kǔ, duàn xí, zhèng miè, xiū dào. ruò rén bù zhī sì shèng dì zhě, dāng zhī shì rén bù dé jiě tuō. sì shèng dì zhě, shì zhēn shì shí； kǔ shí shì kǔ, xí shí shì xí, miè shí shì miè, dào shí shì dào. jiāo chén rú! rǔ děng jiě wèi?’ jiāo chén rú yán: ‘jiě yǐ, shì zūn! zhī yǐ, shì zūn! ’ yǐ yú sì dì dé jiě zhī gù, gù míng ā ruò jiāo chén rú.

[0644b18] "er shi shi zun, guan wu ren gen kan ren shou dao, er yu zhi yan: 'jiao chen ru! ru deng dang zhi, wu sheng yin ku, sheng ku,, lao ku,, bing ku,, si ku,, ai bie li ku,, yuan zeng hui ku,, suo qiu bu de ku,, shi rong le ku. jiao chen ru! you xing,, wu xing,, wu zu,, yi zu,, er zu,, si zu,, duo zu, yi qie zhong sheng, wu bu xi you ru ci ku zhe; pi ru yi hui fu yu huo shang, ruo yu gan cao, hai fu shao ran. ru shi zhu ku, you wo wei ben; ruo you zhong sheng, qi wei wo xiang, hai fu geng shou ru ci zhi ku. tan yu chen hui, ji yi yu chi, jie xi yuan wo gen ben er sheng. you ci san du, shi zhu ku yin; you ru zhong zi neng sheng yu ya, zhong sheng yi shi lun hui san you. ruo mie wo xiang ji tan chen chi, zhu ku yi jie cong ci er duan. mo bu xi you bi ba zheng dao, ru ren yi shui jiao yu sheng huo. yi qie zhong sheng bu zhi zhu ku zhi gen ben zhe, jie xi lun hui, zai yu sheng si. jiao chen ru! ku ying zhi, xi dang duan, mie ying zheng, dao dang xiu. jiao chen ru! wo yi zhi ku, yi duan xi, yi zheng mie, yi xiu dao gu, de a nou duo luo san miao san pu ti. shi gu ru jin ying dang zhi ku, duan xi, zheng mie, xiu dao. ruo ren bu zhi si sheng di zhe, dang zhi shi ren bu de jie tuo. si sheng di zhe, shi zhen shi shi; ku shi shi ku, xi shi shi xi, mie shi shi mie, dao shi shi dao. jiao chen ru! ru deng jie wei?' jiao chen ru yan: 'jie yi, shi zun! zhi yi, shi zun! ' yi yu si di de jie zhi gu, gu ming a ruo jiao chen ru.

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

[0644c10] "When the Buddha turned the 四諦十二行法輪 [si di shi er xing fa lun] (Dharma wheel of the Four Noble Truths in twelve aspects) for the third time, 阿若憍陳如 [a ruo jiao chen ru] (Aññā Kondañña), among all dharmas, became free from dust and defilement, and attained the pure 法眼淨 [fa yan jing] (Dharma eye). At that time, in the sky, eighty thousand nahuta 諸天 [zhu tian] (devas) also became free from dust and defilement and attained the pure 法眼淨 [fa yan jing] (Dharma eye). At that time, the 地神 [de shen] (earth spirit), seeing the 如來 [ru lai] (Tathagata) turning the 法輪 [fa lun] (Dharma wheel) within his realm, was greatly gladdened. He loudly proclaimed: 'The 如來 [ru lai] (Tathagata) is turning the wondrous 法輪 [fa lun] (Dharma wheel) here!' The 虛空天神 [xu kong tian shen] (heavenly spirits in the sky), hearing this, were also exhilarated and successively proclaimed the sound, reaching up to the 阿迦膩吒天 [a jia ni zha tian] (Akaniṣṭha Heaven). The 諸天 [zhu tian] (devas), hearing this, were immeasurably joyful and loudly proclaimed: 'Today, the 如來 [ru lai] (Tathagata) is turning the great 法輪 [fa lun] (Dharma wheel) in the 婆羅㮈國鹿野苑中仙人住處 [po luo nai guo lu ye yuan zhong xian ren zhu chu] (Deer Park in Varanasi, at the dwelling place of the Rishis). No one in the entire world, not 天 [tian] (devas), 人 [ren] (humans), 魔 [mo] (maras), 梵 [fan] (Brahmas), 沙門 [sha men] (sramanas), or 婆羅門 [po luo men] (brahmins), can turn it.' At that time, the great earth moved in eighteen ways. The 天龍八部 [tian long ba bu] (devas, nagas, and eight classes of beings) in the sky performed various musical instruments, heavenly drums naturally sounded; they burned various famous incenses, scattered wondrous flowers, and held precious banners and parasols, singing praises. The world naturally became greatly illuminated. 阿若憍陳如 [a ruo jiao chen ru] (Aññā Kondañña), among the disciples, because he was the first to awaken, became the foremost disciple. At that time, the other four men, 摩訶那摩 [mo he na mo] (Mahanama) and the others, hearing the Buddha turn the 法輪 [fa lun] (Dharma wheel), and 阿若憍陳如 [a ruo jiao chen ru] (Aññā Kondañña) alone attaining the path, thought to themselves: 'If the 世尊 [shi zun] (World-Honored One) teaches us the Dharma again, we too will surely attain the path.' Having thought this, they gazed at his venerable face without taking their eyes off him for a moment.

[0644c10] “dāng fú sān zhuǎn sì dì shí èr xíng fǎ lún shí, ā ruò jiāo chén rú, yú zhū fǎ zhōng, yuǎn chén lí gòu, dé fǎ yǎn jìng. shí xū kōng zhōng, bā wàn nà yóu tā zhū tiān, yì lí chén gòu, dé fǎ yǎn jìng. ěr shí de shén, jiàn yú rú lái, zài qí jìng jiè, ér zhuǎn fǎ lún, xīn dà huān xǐ. gāo shēng chàng yán: ‘rú lái yú cǐ, zhuǎn miào fǎ lún.’ xū kōng tiān shén, jì wén cǐ yán, yòu shēng yǒng yuè, zhǎn zhuǎn chàng shēng, nǎi zhì ā jiā nì zhā tiān, zhū tiān wén yǐ, xīn yuè wú liàng, gāo shēng chàng yán: ‘rú lái jīn rì yú pó luó nài guó lù yě yuàn zhōng xiān rén zhù chù, zhuǎn dà fǎ lún. yī qiè shì jiān, tiān,, rén,, mó,, fàn,, shā mén,, pó luó mén, suǒ bù néng zhuǎn.’ ěr shí dà de, shí bā xiāng dòng； tiān lóng bā bù, yú xū kōng zhōng, zuò zhòng jì lè, tiān gǔ zì míng； shāo zhòng míng xiāng, sàn zhū miào huā, bǎo chuáng fān gài, gē bei zàn tàn. shì jiè zhī zhōng, zì rán dà míng. ā ruò jiāo chén rú, yú dì zi zhōng, yǐ shǐ wù gù, wèi dì yī dì zi. shí bǐ mó hē nà mó děng sì rén, wén fú zhuǎn fǎ lún yǐ, ā ruò jiāo chén rú, dú wù dào jī, xīn zì niàn yán: ‘shì zūn ruò gèng wèi wǒ shuō fǎ, wǒ děng yì dāng fù wù dào jī.’ zuò cǐ niàn yǐ, zhān yǎng zūn yán, mù bù zàn shě.

[0644c10] "dang fu san zhuan si di shi er xing fa lun shi, a ruo jiao chen ru, yu zhu fa zhong, yuan chen li gou, de fa yan jing. shi xu kong zhong, ba wan na you ta zhu tian, yi li chen gou, de fa yan jing. er shi de shen, jian yu ru lai, zai qi jing jie, er zhuan fa lun, xin da huan xi. gao sheng chang yan: 'ru lai yu ci, zhuan miao fa lun.' xu kong tian shen, ji wen ci yan, you sheng yong yue, zhan zhuan chang sheng, nai zhi a jia ni zha tian, zhu tian wen yi, xin yue wu liang, gao sheng chang yan: 'ru lai jin ri yu po luo nai guo lu ye yuan zhong xian ren zhu chu, zhuan da fa lun. yi qie shi jian, tian,, ren,, mo,, fan,, sha men,, po luo men, suo bu neng zhuan.' er shi da de, shi ba xiang dong; tian long ba bu, yu xu kong zhong, zuo zhong ji le, tian gu zi ming; shao zhong ming xiang, san zhu miao hua, bao chuang fan gai, ge bei zan tan. shi jie zhi zhong, zi ran da ming. a ruo jiao chen ru, yu di zi zhong, yi shi wu gu, wei di yi di zi. shi bi mo he na mo deng si ren, wen fu zhuan fa lun yi, a ruo jiao chen ru, du wu dao ji, xin zi nian yan: 'shi zun ruo geng wei wo shuo fa, wo deng yi dang fu wu dao ji.' zuo ci nian yi, zhan yang zun yan, mu bu zan she.

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

[0644c28] "At that time, the 世尊 [shi zun] (World-Honored One), knowing the thoughts of the four men, immediately spoke again extensively on the 四諦 [si di] (Four Noble Truths). At that time, the four men also became free from dust and defilement in all dharmas and attained the pure 法眼淨 [fa yan jing] (Dharma eye). At that time, the five men, having seen the path, prostrated themselves at the Buddha's feet. They reported to the Buddha: '世尊 [shi zun] (World-Honored One)! We five have seen the path and realized the path. We now wish to renounce our homes and cultivate the Way in the Buddha's Dharma. We only ask the 世尊 [shi zun] (World-Honored One), out of compassion, to grant our request.' At that time, the 世尊 [shi zun] (World-Honored One) called the five men: 'Come, 比丘 [bi qiu] (bhikkhus)!' Their hair and beards fell off by themselves, and saffron robes appeared on their bodies, and they immediately became 沙門 [sha men] (sramanas). At that time, the 世尊 [shi zun] (World-Honored One) asked the five men: 'You 比丘 [bi qiu] (bhikkhus), do you know whether form, feeling, perception, formations, and consciousness are permanent or impermanent? Are they suffering or not suffering? Are they empty or not empty? Is there a self or no self?' At that time, the five 比丘 [bi qiu] (bhikkhus), hearing the Buddha speak of these 五陰法 [wu yin fa] (five aggregates), extinguished their defilements and attained liberation of mind, becoming 阿羅漢果 [a luo han guo] (Arhats). They immediately replied: '世尊 [shi zun] (World-Honored One)! Form, feeling, perception, formations, and consciousness are truly impermanent, suffering, empty, and without self.' Thereupon, for the first time in the world, there were six 阿羅漢 [a luo han] (Arhats): the Buddha 阿羅漢 [a luo han] (Arhat) was the 佛寶 [fu bao] (Buddha Jewel); the 四諦法輪 [si di fa lun] (Dharma wheel of the Four Noble Truths) was the 法寶 [fa bao] (Dharma Jewel); and the five 阿羅漢 [a luo han] (Arhats) were the 僧寶 [seng bao] (Sangha Jewel). Thus, the 世間三寶 [shi jian san bao] (Three Jewels of the world) were complete, becoming the foremost field of merit for 諸天人 [zhu tian ren] (devas and humans)."

[0644c28] “ěr shí shì zūn, zhī sì rén niàn, jí biàn zhòng wèi guǎng shuō sì dì. yú shí sì rén, yú zhū fǎ zhōng, yì lí chén gòu, dé fǎ yǎn jìng. shí bǐ wǔ rén, jiàn dào jī yǐ, dǐng lǐ fú zú. ér bái fú yán: ‘shì zūn! wǒ děng wǔ rén, yǐ jiàn dào jī, yǐ zhèng dào jī, wǒ děng jīn zhě yù yú fú fǎ chū jiā xiū dào, wéi yuàn shì zūn, cí mǐn tīng xǔ.’ yú shí shì zūn, huàn bǐ wǔ rén: ‘shàn lái bǐ qiū! ’ xū fà zì luò, jiā shā zhe shēn, jí chéng shā mén. ěr shí shì zūn, wèn bǐ wǔ rén: ‘rǔ děng bǐ qiū, zhī sè,, shòu,, xiǎng,, xíng,, shí wèi shì cháng wèi wú cháng yé? wèi shì kǔ wèi fēi kǔ yé? wèi shì kōng wèi fēi kōng yé? wèi yǒu wǒ wèi wú wǒ yé?’ shí wǔ bǐ qiū, wén fú shuō shì wǔ yīn fǎ yǐ, lòu jǐn yì jiě, chéng ā luó hàn guǒ. jí biàn dá yán: ‘shì zūn! sè,, shòu,, xiǎng,, xíng,, shí, shí shì wú cháng,, kǔ,, kōng,, wú wǒ.’ yú shì shì jiān, shǐ yǒu liù ā luó hàn, fú ā luó hàn, shì wèi fú bǎo； sì dì fǎ lún, shì wèi fǎ bǎo； wǔ ā luó hàn, shì wèi sēng bǎo； rú shì shì jiān sān bǎo jù zú, wèi zhū tiān rén, dì yī fú tián.

guò qù xiàn zài yīn guǒ jīng juǎn dì sān

[0644c28] "er shi shi zun, zhi si ren nian, ji bian zhong wei guang shuo si di. yu shi si ren, yu zhu fa zhong, yi li chen gou, de fa yan jing. shi bi wu ren, jian dao ji yi, ding li fu zu. er bai fu yan: 'shi zun! wo deng wu ren, yi jian dao ji, yi zheng dao ji, wo deng jin zhe yu yu fu fa chu jia xiu dao, wei yuan shi zun, ci min ting xu.' yu shi shi zun, huan bi wu ren: 'shan lai bi qiu! ' xu fa zi luo, jia sha zhe shen, ji cheng sha men. er shi shi zun, wen bi wu ren: 'ru deng bi qiu, zhi se,, shou,, xiang,, xing,, shi wei shi chang wei wu chang ye? wei shi ku wei fei ku ye? wei shi kong wei fei kong ye? wei you wo wei wu wo ye?' shi wu bi qiu, wen fu shuo shi wu yin fa yi, lou jin yi jie, cheng a luo han guo. ji bian da yan: 'shi zun! se,, shou,, xiang,, xing,, shi, shi shi wu chang,, ku,, kong,, wu wo.' yu shi shi jian, shi you liu a luo han, fu a luo han, shi wei fu bao; si di fa lun, shi wei fa bao; wu a luo han, shi wei seng bao; ru shi shi jian san bao ju zu, wei zhu tian ren, di yi fu tian.

guo qu xian zai yin guo jing juan di san