Discourse on Past and Present Causes and Effects, Scroll 4

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

Past, Present, and Cause and Effect Sutra, Volume 4

Translated by Tripiṭaka Master Gunabhadra from Central India during the Song Dynasty

guò qù xiàn zài yīn guǒ jīng juǎn dì sì

sòng tiān zhú sān cáng qiú nà bá tuó luó yì

guo qu xian zai yin guo jing juan di si

song tian zhu san cang qiu na ba tuo luo yi

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

[0645a21] "At that time, there was a rich man's son named 耶舍 [ye she] (Yasha), who was intelligent, sharp, and extremely wealthy, the foremost in 閻浮提 [yan fu ti] (Jambudvipa). He wore a celestial crown and necklace, and priceless jeweled sandals. In the middle of the night, after entertaining himself with many courtesans, they each returned to their rest. Suddenly, he awoke from his slumber and saw the courtesans, some lying face down, some lying on their backs; their hair disheveled, saliva flowing out; their musical instruments and clothes scattered in disarray. Seeing this, he developed a sense of revulsion and thought to himself, 'I am now in the midst of this disaster and strangeness, within impurity, yet mistakenly giving rise to thoughts of purity.' As he had this thought, by divine power, light appeared in the sky, and a door naturally opened. He followed the light and went to 鹿野苑 [lu ye yuan] (Deer Park). On the way, by the 恒河 [heng he] (Ganges River), he cried out loudly, 'Alas! How strange!' The Buddha said, '耶舍 [ye she] (Yasha)! You may come; I now have a method here to be free from suffering.' When 耶舍 [ye she] (Yasha) heard this, he immediately took off his jeweled sandals, which were worth all of 閻浮提 [yan fu ti] (Jambudvipa), crossed the 恒河 [heng he] (Ganges River), and went to the Buddha's presence. He saw the Buddha's 三十二相 [san shi er xiang] (thirty-two auspicious marks) and 八十種好 [ba shi zhong hao] (eighty subtle characteristics), his appearance being exceptionally distinguished and his majestic virtue complete. His heart was greatly delighted, overflowing with joy. He prostrated himself with his five limbs touching the ground, and bowed his head at the Buddha's feet, saying, 'May the World-Honored One save me.' The Buddha said, 'Excellent! Good man! Listen carefully and reflect well.' The Tathagata then, in accordance with his roots, expounded the Dharma to him, saying, '耶舍 [ye she] (Yasha)! Are you aware that 色 [se] (form), 受 [shou] (feeling), 想 [xiang] (perception), 行 [xing] (mental formations), and 識 [shi] (consciousness) are impermanent, suffering, empty, and non-self?' At that time, 耶舍 [ye she] (Yasha), hearing these words, immediately removed the dust and defilements from all phenomena and attained the 法眼淨 [fa yan jing] (pure Dharma eye). Thereupon, the Tathagata again expounded the 四諦 [si di] (Four Noble Truths) to him. His defilements were exhausted, his mind was liberated, and he attained the fruit of 阿羅漢 [a luo han] (Arhatship). He then replied to the Buddha, 'World-Honored One! 色 [se] (form), 受 [shou] (feeling), 想 [xiang] (perception), 行 [xing] (mental formations), and 識 [shi] (consciousness) are indeed impermanent, suffering, empty, and non-self.' At that time, the Tathagata, still seeing 耶舍 [ye she] (Yasha) adorned with personal ornaments, recited a verse:

'Though living at home,
And adorned with precious ornaments;
If one can well control the sense faculties,
And is repulsed by the five desires;
If one can be like this,
This is true 出家 [chu jia] (renunciation).
Though one's body is in the wilderness,
And one consumes coarse and rough food;
If the mind still craves the five desires,
This is not 出家 [chu jia] (renunciation).
All good and evil deeds,
All arise from the mind's thoughts,
Therefore, true 出家 [chu jia] (renunciation),
Is all based on the mind.'

[0645a21] “ěr shí yǒu zhǎng zhě zi, míng yuē yé shě, cōng míng lì gēn, jí dà jù fù, yán fú tí zhōng, zuì wèi dì yī. fú tiān guān yīng luò, zhe wú jià bǎo jī, qí yú zhōng yè, yǔ zhū jì nǚ, xiāng yú lè yǐ, gè hái qǐn xī. hū cóng mián jué, jiàn zhū jì nǚ, huò yǒu fú wò； huò yǒu yǎng mián； tóu fà péng luàn, xián tuò liú chū； lè qì fú wán, diān dào zòng héng； jì jiàn shì yǐ, shēng yàn lí xīn, ér zì niàn yán: ‘wǒ jīn zài cǐ zāi guài zhī nèi, yú bù jìng zhōng, wàng shēng jìng xiǎng.’ zuò shì niàn shí, yǐ tiān lì gù, kōng zhōng guāng míng, mén zì rán kāi, xún guāng ér qù, qù lù yě yuàn. lù yóu héng hé, gāo shēng chàng yán: ‘kǔ zāi! guài zāi! ’ fú yán: ‘yé shě! rǔ biàn kě lái, wǒ cǐ jīn yǒu lí kǔ zhī fǎ.’ yé shě wén yǐ, suǒ zhe bǎo jī, jià zhí yán fú tí, jí biàn tuō zhī, dù yú héng hé, wǎng yì fú suǒ. jiàn sān shí èr xiāng, bā shí zhǒng hǎo, yán róng tǐng tè, wēi dé jù zú, xīn dà huān xǐ, yǒng yuè wú liàng, wǔ tǐ tóu de, dǐng lǐ fú zú: ‘wéi yuàn shì zūn, jiù jì yú wǒ.’ fú yán: ‘shàn zāi! shàn nán zi! dì tīng, shàn sī niàn zhī.’ rú lái jí biàn suí shùn qí gēn, ér wèi shuō fǎ: ‘yé shě! sè,, shòu,, xiǎng,, xíng,, shí, wú cháng,, kǔ,, kōng,, wú wǒ, rǔ zhī zhī bù?’ shì shí yé shě, wén shuō cǐ yǔ, jí yú zhū fǎ, yuǎn chén lí gòu, dé fǎ yǎn jìng. yú shì rú lái, zhòng shuō sì dì, lòu jǐn yì jiě, xīn dé zì zài, chéng ā luó hàn guǒ. jí dá fú yán: ‘shì zūn! sè shòu xiǎng xíng shí, shí shì wú cháng,, kǔ,, kōng,, wú wǒ.’ ěr shí rú lái, yóu jiàn yé shě, zhe yán shēn jù, jí shuō jì yán:

“ ‘suī fù chù jū jiā,　　fú bǎo yán shēn jù；
　　shàn shè zhū qíng gēn,　　yàn lí yú wǔ yù；
　　ruò néng rú cǐ zhě,　　shì wèi zhēn chū jiā.
　　suī shēn zài kuàng yě,　　fú shí yú cū sè；
　　yì yóu tān wǔ yù,　　shì wèi fēi chū jiā.
　　yī qiè zào shàn è,　　jiē cóng xīn xiǎng shēng,
　　shì gù zhēn chū jiā,　　jiē yǐ xīn wèi běn.’

[0645a21] "er shi you zhang zhe zi, ming yue ye she, cong ming li gen, ji da ju fu, yan fu ti zhong, zui wei di yi. fu tian guan ying luo, zhe wu jia bao ji, qi yu zhong ye, yu zhu ji nu, xiang yu le yi, ge hai qin xi. hu cong mian jue, jian zhu ji nu, huo you fu wo; huo you yang mian; tou fa peng luan, xian tuo liu chu; le qi fu wan, dian dao zong heng; ji jian shi yi, sheng yan li xin, er zi nian yan: 'wo jin zai ci zai guai zhi nei, yu bu jing zhong, wang sheng jing xiang.' zuo shi nian shi, yi tian li gu, kong zhong guang ming, men zi ran kai, xun guang er qu, qu lu ye yuan. lu you heng he, gao sheng chang yan: 'ku zai! guai zai! ' fu yan: 'ye she! ru bian ke lai, wo ci jin you li ku zhi fa.' ye she wen yi, suo zhe bao ji, jia zhi yan fu ti, ji bian tuo zhi, du yu heng he, wang yi fu suo. jian san shi er xiang, ba shi zhong hao, yan rong ting te, wei de ju zu, xin da huan xi, yong yue wu liang, wu ti tou de, ding li fu zu: 'wei yuan shi zun, jiu ji yu wo.' fu yan: 'shan zai! shan nan zi! di ting, shan si nian zhi.' ru lai ji bian sui shun qi gen, er wei shuo fa: 'ye she! se,, shou,, xiang,, xing,, shi, wu chang,, ku,, kong,, wu wo, ru zhi zhi bu?' shi shi ye she, wen shuo ci yu, ji yu zhu fa, yuan chen li gou, de fa yan jing. yu shi ru lai, zhong shuo si di, lou jin yi jie, xin de zi zai, cheng a luo han guo. ji da fu yan: 'shi zun! se shou xiang xing shi, shi shi wu chang,, ku,, kong,, wu wo.' er shi ru lai, you jian ye she, zhe yan shen ju, ji shuo ji yan:

" 'sui fu chu ju jia, fu bao yan shen ju;
shan she zhu qing gen, yan li yu wu yu;
ruo neng ru ci zhe, shi wei zhen chu jia.
sui shen zai kuang ye, fu shi yu cu se;
yi you tan wu yu, shi wei fei chu jia.
yi qie zao shan e, jie cong xin xiang sheng,
shi gu zhen chu jia, jie yi xin wei ben.'

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

[0645b22] "At that time, 耶舍 [ye she] (Yasha), having heard the Tathagata speak this verse, thought to himself, 'The World-Honored One spoke this verse precisely because I am still adorned with seven treasures. I should now take off such clothes.' He then prostrated himself before the Buddha and said, 'May the World-Honored One allow me to 出家 [chu jia] (renounce).' The Buddha said, 'Welcome, 比丘 [bi qiu] (Bhikṣu)!' His hair and beard fell off by themselves, and the 袈裟 [jia sha] (kasaya) robe clothed his body, and he immediately became a 沙門 [sha men] (Śramaṇa).

[0645b22] “ěr shí yé shě, jì wén rú lái shuō cǐ jì yǐ, xīn zì niàn yán: ‘shì zūn suǒ yǐ shuō cǐ jì zhě, zhèng dāng yǐ wǒ yóu zhe qī bǎo, wǒ jīn yí dāng tuō rú cǐ fú.’ jí biàn lǐ fú, ér bái fú yán: ‘wéi yuàn shì zūn, tīng wǒ chū jiā.’ fú yán: ‘shàn lái bǐ qiū! ’ xū fà zì luò, jiā shā zhe shēn, jí chéng shā mén.

[0645b22] "er shi ye she, ji wen ru lai shuo ci ji yi, xin zi nian yan: 'shi zun suo yi shuo ci ji zhe, zheng dang yi wo you zhe qi bao, wo jin yi dang tuo ru ci fu.' ji bian li fu, er bai fu yan: 'wei yuan shi zun, ting wo chu jia.' fu yan: 'shan lai bi qiu! ' xu fa zi luo, jia sha zhe shen, ji cheng sha men.

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

[0645b26] "At that time, 耶舍 [ye she] (Yasha)'s father, when day broke, searched for 耶舍 [ye she] (Yasha) but did not know where he was. His heart was greatly distressed. He cried and wept, searching along the road, until he reached the bank of the 恒河 [heng he] (Ganges River) and saw his son's sandals. He thought to himself, 'My son must have gone this way.' He then followed his tracks and arrived at the Buddha's place. At that time, the World-Honored One knew that he had come for his son. If he were to immediately see 耶舍 [ye she] (Yasha), he would surely suffer greatly, and might even die. So, the Buddha used his divine power to conceal 耶舍 [ye she] (Yasha)'s body. His father then went to the Buddha, prostrated himself with his head and face at the Buddha's feet, and sat down to one side. Thereupon, the Tathagata, in accordance with his roots, expounded the Dharma to him, saying, 'Good man! Are you aware that 色 [se] (form), 受 [shou] (feeling), 想 [xiang] (perception), 行 [xing] (mental formations), and 識 [shi] (consciousness) are impermanent, suffering, empty, and non-self?' At that time, 耶舍 [ye she] (Yasha)'s father, hearing these words, immediately removed the dust and defilements from all phenomena and attained the 法眼淨 [fa yan jing] (pure Dharma eye). He replied to the Buddha, 'World-Honored One! 色 [se] (form), 受 [shou] (feeling), 想 [xiang] (perception), 行 [xing] (mental formations), and 識 [shi] (consciousness) are indeed impermanent, suffering, empty, and non-self.' At that time, the Tathagata, having already known that he had seen the path and that his emotional attachments had gradually weakened, asked him, 'For what reason have you come here?' He immediately replied, 'I have a son named 耶舍 [ye she] (Yasha), who suddenly disappeared last night. This morning, I searched for him and found his jeweled sandals by the 恒河 [heng he] (Ganges River). I followed his footprints and thus came here.' At that time, the World-Honored One withdrew his divine power, and his father immediately saw 耶舍 [ye she] (Yasha). His heart was greatly delighted, and he said to 耶舍 [ye she] (Yasha), 'Excellent! Excellent! What you have done is truly wonderful! You have not only saved yourself but also others. Your being here has enabled me to come and see the path.' He then took the 三自歸 [san zi gui] (Three Refuges) before the Buddha. Thus, among all the rich men in 閻浮提 [yan fu ti] (Jambudvipa), this 長者 [zhang zhe] (elder) was the first 優婆塞 [you po sai] (Upasaka) to receive the offering to the 三寶 [san bao] (Three Jewels).

[0645b26] “ěr shí yé shě fù, jì zhì tiān xiǎo, qiú mì yé shě, bù zhī suǒ zài, xīn dà ào nǎo； bēi hào tì qì, yuán lù tuī xún, dào héng hé cè, jiàn qí zi jī, xīn zì sī wéi: ‘wǒ zi zhèng dāng cóng cǐ dào qù.’ jí xún qí jī, zhì yú fú suǒ. ěr shí shì zūn, zhī qí wèi zi gù lái zhì cǐ, ruò shǐ jí dé jiàn yé shě zhě, bì shēng dà kǔ, huò néng mìng zhōng, biàn yǐ shén lì, yǐn yé shě shēn. qí fù jí biàn qián dào fú suǒ, tóu miàn lǐ zú, tuì zuò yī miàn. yú shì rú lái, jí suí qí gēn, ér wèi shuō fǎ: ‘shàn nán zi! sè,, shòu,, xiǎng,, xíng,, shí, wú cháng,, kǔ,, kōng,, wú wǒ, rǔ zhī zhī bù?’ shí yé shě fù, wén shuō cǐ yán, jí yú zhū fǎ, yuǎn chén lí gòu, dé fǎ yǎn jìng, ér dá fú yán: ‘shì zūn! sè,, shòu,, xiǎng,, xíng,, shí, shí shì wú cháng,, kǔ,, kōng,, wú wǒ.’ ěr shí rú lái, jì yǐ zhī qí jiàn yú dào jī, ēn ài jiàn báo, ér wèn zhī yán: ‘rǔ hé yīn yuán, ér lái zhì cǐ?’ qí jí dá yán: ‘wǒ yǒu yī zi, míng yuē yé shě, zuó yè zhī zhōng, hū shī suǒ zài, jīn dàn tuī qiú, jiàn qí bǎo jī zài héng hé cè, zhuī xún zú jī, gù lái zhì cǐ.’ ěr shí shì zūn, shè qí shén lì, qí fù jí biàn dé jiàn yé shě, xīn dà huān xǐ, yǔ yé shě yán: ‘shàn zāi! shàn zāi! rǔ wèi cǐ shì, zhēn shí kuài yě, jì néng zì dù, yòu néng dù tā. rǔ jīn zài cǐ, gù lìng wǒ lái dé jiàn dào jī.’ jí yú fú qián, shòu sān zì guī. yú shì yán fú tí zhōng, wéi cǐ zhǎng zhě, wèi yōu pó sāi, zuì chū huò dé gōng yǎng sān bǎo.

[0645b26] "er shi ye she fu, ji zhi tian xiao, qiu mi ye she, bu zhi suo zai, xin da ao nao; bei hao ti qi, yuan lu tui xun, dao heng he ce, jian qi zi ji, xin zi si wei: 'wo zi zheng dang cong ci dao qu.' ji xun qi ji, zhi yu fu suo. er shi shi zun, zhi qi wei zi gu lai zhi ci, ruo shi ji de jian ye she zhe, bi sheng da ku, huo neng ming zhong, bian yi shen li, yin ye she shen. qi fu ji bian qian dao fu suo, tou mian li zu, tui zuo yi mian. yu shi ru lai, ji sui qi gen, er wei shuo fa: 'shan nan zi! se,, shou,, xiang,, xing,, shi, wu chang,, ku,, kong,, wu wo, ru zhi zhi bu?' shi ye she fu, wen shuo ci yan, ji yu zhu fa, yuan chen li gou, de fa yan jing, er da fu yan: 'shi zun! se,, shou,, xiang,, xing,, shi, shi shi wu chang,, ku,, kong,, wu wo.' er shi ru lai, ji yi zhi qi jian yu dao ji, en ai jian bao, er wen zhi yan: 'ru he yin yuan, er lai zhi ci?' qi ji da yan: 'wo you yi zi, ming yue ye she, zuo ye zhi zhong, hu shi suo zai, jin dan tui qiu, jian qi bao ji zai heng he ce, zhui xun zu ji, gu lai zhi ci.' er shi shi zun, she qi shen li, qi fu ji bian de jian ye she, xin da huan xi, yu ye she yan: 'shan zai! shan zai! ru wei ci shi, zhen shi kuai ye, ji neng zi du, you neng du ta. ru jin zai ci, gu ling wo lai de jian dao ji.' ji yu fu qian, shou san zi gui. yu shi yan fu ti zhong, wei ci zhang zhe, wei you po sai, zui chu huo de gong yang san bao.

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

[0645c19] "At that time, fifty other sons of rich men, who were 耶舍 [ye she] (Yasha)'s companions, heard that the Buddha had appeared in the world, and also heard that 耶舍 [ye she] (Yasha) had 出家 [chu jia] (renounced) and cultivated the Way in the Buddha's Dharma. They each thought to themselves, 'There is now a Supreme Honored One in the world. The rich man's son 耶舍 [ye she] (Yasha), intelligent, articulate, and exceptionally talented, was able to abandon his noble family, relinquish the pleasures of the five desires, disfigure himself, uphold his aspirations, and become a 沙門 [sha men] (Śramaṇa). Why should we now cling to anything and not 出家 [chu jia] (renounce)?' Having thought this, they went together to the Buddha's place. Before they arrived, they saw the Tathagata from afar, with distinguished 相好 [xiang hao] (auspicious marks), radiating brilliant light. Their hearts were greatly delighted, and their entire bodies felt cool and refreshed, their reverence growing stronger. They then approached the Buddha, joined their palms, circled him, and prostrated themselves with their heads at his feet. These sons of rich men had cultivated roots of virtue in past lives and were intelligent and easy to enlighten. The Tathagata then, in accordance with their needs, expounded the Dharma to them, saying, 'Good men! Are you aware that 色 [se] (form), 受 [shou] (feeling), 想 [xiang] (perception), 行 [xing] (mental formations), and 識 [shi] (consciousness) are impermanent, suffering, empty, and non-self?' When these words were spoken, these sons of rich men immediately removed the dust and defilements from all phenomena and attained the 法眼淨 [fa yan jing] (pure Dharma eye). They then replied to the Buddha, 'World-Honored One! 色 [se] (form), 受 [shou] (feeling), 想 [xiang] (perception), 行 [xing] (mental formations), and 識 [shi] (consciousness) are indeed impermanent, suffering, empty, and non-self. May the World-Honored One allow us to 出家 [chu jia] (renounce).' The Buddha said, 'Welcome, 比丘 [bi qiu] (Bhikṣu)!' Their hair and beards fell off by themselves, and the 袈裟 [jia sha] (kasaya) robes clothed their bodies, and they immediately became 沙門 [sha men] (Śramaṇas). At that time, the World-Honored One further expounded the 四諦 [si di] (Four Noble Truths) to them. Then, the fifty 比丘 [bi qiu] (Bhikṣus) exhausted their defilements, liberated their minds, and attained the fruit of 阿羅漢 [a luo han] (Arhatship). At that time, there were only fifty-six 阿羅漢 [a luo han] (Arhats). Then, the Tathagata addressed the 比丘 [bi qiu] (Bhikṣus), saying, 'You have accomplished what needed to be done and are worthy of being the supreme field of merit for the world. You should each travel around to teach and transform, and with compassionate hearts, deliver all sentient beings; I too shall now go alone to the 摩竭提國 [mo jie ti guo] (Magadha kingdom), to 王舍城 [wang she cheng] (Rajagriha), to deliver its people.' The 比丘 [bi qiu] (Bhikṣus) said, 'Excellent! World-Honored One!' At that time, the 比丘 [bi qiu] (Bhikṣus) prostrated themselves with their heads at the Buddha's feet, each taking their robes and bowls, bade farewell, and departed.

[0645c19] “ěr shí yòu yǒu yé shě péng lèi wǔ shí zhǎng zhě zi, wén fú chū shì, yòu wén yé shě yú fú fǎ zhōng chū jiā xiū dào, gè zì niàn yán: ‘shì jiān jīn zhě yǒu wú shàng zūn, zhǎng zhě zi yé shě, cōng huì biàn le, cái yì jiān rén, nǎi néng shě qí háo zú, qì wǔ yù lè, huǐ xíng shǒu zhì, ér wèi shā mén. wǒ děng jīn zhě fù hé gù liàn bù chū jiā yé?’ zuò shì niàn yǐ, gòng yì fú suǒ. wèi zhì zhī jiān, yáo jiàn rú lái, xiāng hǎo shū tè, guāng míng hè yì, xīn dà huān xǐ, jǔ tǐ qīng liáng, jìng qíng zhuǎn zhì. jí qián fú suǒ, hé zhǎng wéi rào, tóu miàn lǐ zú. zhū zhǎng zhě zi, sù zhí dé běn, cōng dá yì wù, rú lái jí biàn suí qí suǒ yīng, ér wèi shuō fǎ: ‘shàn nán zi! sè,, shòu,, xiǎng,, xíng,, shí, wú cháng,, kǔ,, kōng,, wú wǒ, rǔ zhī zhī bù?’ shuō cǐ yǔ yǐ, shí zhū zhǎng zhě zi, yú zhū fǎ zhōng, yuǎn chén lí gòu, dé fǎ yǎn jìng, jí dá fú yán: ‘shì zūn! sè,, shòu,, xiǎng,, xíng,, shí, shí shì wú cháng,, kǔ,, kōng,, wú wǒ. wéi yuàn shì zūn, tīng wǒ chū jiā.’ fú yán: ‘shàn lái bǐ qiū! ’ xū fà zì luò, jiā shā zhe shēn, jí chéng shā mén. ěr shí shì zūn, yòu wèi guǎng shuō sì dì. shí wǔ shí bǐ qiū, lòu jǐn yì jiě, dé ā luó hàn guǒ. ěr shí shǐ yǒu wǔ shí liù ā luó hàn. shì shí rú lái, gào zhū bǐ qiū: ‘rǔ děng suǒ zuò yǐ bàn, kān wèi shì jiān zuò shàng fú tián, yí gè yóu fāng jiào huà, yǐ cí bēi xīn, dù zhū zhòng shēng； wǒ jīn yì dāng dú wǎng mó jié tí guó, wáng shě chéng zhōng, dù zhū rén mín.’ zhū bǐ qiū yán: ‘shàn zāi! shì zūn! ’ ěr shí bǐ qiū, tóu miàn lǐ zú, gè chí yī bō, cí bié ér qù.

[0645c19] "er shi you you ye she peng lei wu shi zhang zhe zi, wen fu chu shi, you wen ye she yu fu fa zhong chu jia xiu dao, ge zi nian yan: 'shi jian jin zhe you wu shang zun, zhang zhe zi ye she, cong hui bian le, cai yi jian ren, nai neng she qi hao zu, qi wu yu le, hui xing shou zhi, er wei sha men. wo deng jin zhe fu he gu lian bu chu jia ye?' zuo shi nian yi, gong yi fu suo. wei zhi zhi jian, yao jian ru lai, xiang hao shu te, guang ming he yi, xin da huan xi, ju ti qing liang, jing qing zhuan zhi. ji qian fu suo, he zhang wei rao, tou mian li zu. zhu zhang zhe zi, su zhi de ben, cong da yi wu, ru lai ji bian sui qi suo ying, er wei shuo fa: 'shan nan zi! se,, shou,, xiang,, xing,, shi, wu chang,, ku,, kong,, wu wo, ru zhi zhi bu?' shuo ci yu yi, shi zhu zhang zhe zi, yu zhu fa zhong, yuan chen li gou, de fa yan jing, ji da fu yan: 'shi zun! se,, shou,, xiang,, xing,, shi, shi shi wu chang,, ku,, kong,, wu wo. wei yuan shi zun, ting wo chu jia.' fu yan: 'shan lai bi qiu! ' xu fa zi luo, jia sha zhe shen, ji cheng sha men. er shi shi zun, you wei guang shuo si di. shi wu shi bi qiu, lou jin yi jie, de a luo han guo. er shi shi you wu shi liu a luo han. shi shi ru lai, gao zhu bi qiu: 'ru deng suo zuo yi ban, kan wei shi jian zuo shang fu tian, yi ge you fang jiao hua, yi ci bei xin, du zhu zhong sheng; wo jin yi dang du wang mo jie ti guo, wang she cheng zhong, du zhu ren min.' zhu bi qiu yan: 'shan zai! shi zun! ' er shi bi qiu, tou mian li zu, ge chi yi bo, ci bie er qu.

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

[0646a13] "At that time, the World-Honored One pondered, 'Which sentient beings should I now deliver, who can greatly benefit all humans and devas? Only 優樓頻螺迦葉 [you lou pin luo jia ye] (Uruvilva Kāśyapa) and his two brothers, who are in the 摩竭提國 [mo jie ti guo] (Magadha kingdom), studying the path of immortals; the king, ministers, and people all have faith in them, and they are also intelligent, sharp-rooted, and easy to enlighten; however, their arrogance is also difficult to subdue. I shall now go to deliver them.' Having thought this, he departed from 波羅㮈 [bo luo nai] (Varanasi) and headed towards the 摩竭提國 [mo jie ti guo] (Magadha kingdom). As dusk approached, he went to 優樓頻螺迦葉 [you lou pin luo jia ye] (Uruvilva Kāśyapa)'s dwelling. At that time, 迦葉 [jia ye] (Kāśyapa) suddenly saw the Tathagata, adorned with 相好 [xiang hao] (auspicious marks), and was greatly delighted. He said, 'Young 沙門 [sha men] (Śramaṇa), where do you come from?' The Buddha replied, 'I am coming from 波羅㮈國 [bo luo nai guo] (Varanasi) and am going to 摩竭提國 [mo jie ti guo] (Magadha kingdom). As it is getting late, I wish to stay for a night.' 迦葉 [jia ye] (Kāśyapa) then said, 'It is not difficult to stay overnight, but all the rooms are occupied by my disciples; only the stone chamber is very clean, and all my fire implements are in it. This tranquil place can accommodate you. However, there is an evil dragon residing within it, and I fear it might harm you!' The Buddha replied, 'Though there is an evil dragon, please lend me the room.' 迦葉 [jia ye] (Kāśyapa) then said, 'Its nature is fierce and violent, and it will surely harm you, it is not that I begrudge it.' The Buddha replied, 'Just lend it to me; there will surely be no harm.' 迦葉 [jia ye] (Kāśyapa) then said, 'If you can stay, then stay as you wish.' The Buddha said, 'Excellent!' That evening, he entered the stone chamber, sat in the full lotus posture, and entered 三昧 [san mei] (samadhi).

[0646a13] “ěr shí shì zūn, jí biàn sī wéi: ‘wǒ jīn yīng dù hé děng zhòng shēng, ér néng guǎng lì yī qiè rén tiān? wéi yǒu yōu lóu pín luó jiā yè xiōng dì sān rén, zài mó jié tí guó, xué yú xiān dào； guó wáng chén mín, jiē xī guī xìn, yòu qí cōng míng, lì gēn yì wù； rán qí wǒ màn, yì nán cuī fú, wǒ jīn dāng wǎng ér dù tuō zhī.’ sī wéi shì yǐ, jí fā bō luó nài qù mó jié tí guó, rì jiāng hūn mù, wǎng yōu lóu pín luó jiā yè zhù chù. yú shí jiā yè, hū jiàn rú lái xiāng hǎo zhuāng yán, xīn dà huān xǐ, ér zuò shì yán: ‘nián shǎo shā mén, cóng hé suǒ lái?’ fú jí dá yán: ‘wǒ cóng bō luó nài guó, dāng yì mó jié tí guó, rì jì wǎn mù, yù jì yī sù.’ jiā yè yòu yán: ‘jì sù zhǐ zhě, shén bù xiāng wéi, dàn zhū fáng shě, xī dì zi zhù； wéi yǒu shí shì, jí wèi jié jìng, wǒ shì huǒ jù, jiē zài qí zhōng. cǐ jì jìng chù, kě dé xiāng róng. rán yǒu è lóng, jū zài qí nèi, kǒng xiāng hài ěr! ’ fú yòu dá yán: ‘suī yǒu è lóng, dàn yǐ jiàn jiè.’ jiā yè yòu yán: ‘qí xìng xiōng bào, bì dāng xiāng hài, fēi shì yǒu xī.’ fú yòu dá yán: ‘dàn yǐ jiàn jiè, bì wú rǔ yě.’ jiā yè yòu yán: ‘ruò néng zhù zhě, biàn zhù suí yì.’ fú yán: ‘shàn zāi! ’ jí yú qí xī, ér rù shí shì, jié jiā fū zuò, ér rù sān mèi.

[0646a13] "er shi shi zun, ji bian si wei: 'wo jin ying du he deng zhong sheng, er neng guang li yi qie ren tian? wei you you lou pin luo jia ye xiong di san ren, zai mo jie ti guo, xue yu xian dao; guo wang chen min, jie xi gui xin, you qi cong ming, li gen yi wu; ran qi wo man, yi nan cui fu, wo jin dang wang er du tuo zhi.' si wei shi yi, ji fa bo luo nai qu mo jie ti guo, ri jiang hun mu, wang you lou pin luo jia ye zhu chu. yu shi jia ye, hu jian ru lai xiang hao zhuang yan, xin da huan xi, er zuo shi yan: 'nian shao sha men, cong he suo lai?' fu ji da yan: 'wo cong bo luo nai guo, dang yi mo jie ti guo, ri ji wan mu, yu ji yi su.' jia ye you yan: 'ji su zhi zhe, shen bu xiang wei, dan zhu fang she, xi di zi zhu; wei you shi shi, ji wei jie jing, wo shi huo ju, jie zai qi zhong. ci ji jing chu, ke de xiang rong. ran you e long, ju zai qi nei, kong xiang hai er! ' fu you da yan: 'sui you e long, dan yi jian jie.' jia ye you yan: 'qi xing xiong bao, bi dang xiang hai, fei shi you xi.' fu you da yan: 'dan yi jian jie, bi wu ru ye.' jia ye you yan: 'ruo neng zhu zhe, bian zhu sui yi.' fu yan: 'shan zai! ' ji yu qi xi, er ru shi shi, jie jia fu zuo, er ru san mei.

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

[0646b01] "At that time, the evil dragon's poisonous mind grew stronger, and smoke emerged from its entire body. The World-Honored One immediately entered the 火光三昧 [huo guang san mei] (fire-light samadhi). When the dragon saw this, flames shot up to the sky, burning the stone chamber. 迦葉 [jia ye] (Kāśyapa)'s disciples saw this fire first and reported to their master, 'That young 沙門 [sha men] (Śramaṇa), intelligent and dignified, is now being burned by the dragon's fire.' 迦葉 [jia ye] (Kāśyapa) arose in alarm, saw the dragon's fire, and was filled with sorrow. He immediately ordered his disciples to pour water on it, but the water could not extinguish it, and the fire grew even fiercer, melting the stone chamber completely. At that time, the World-Honored One's body and mind were unmoved, his countenance serene, and he subdued the evil dragon, rendering it harmless. He gave it the 三歸依 [san gui yi] (Three Refuges) and placed it in his bowl. When dawn broke, 迦葉 [jia ye] (Kāśyapa) and his disciples went together to the Buddha, saying, 'Young 沙門 [sha men] (Śramaṇa), the dragon's fire was fierce; were you not harmed by it? The reason I did not lend you the room yesterday was precisely for this.' The Buddha said, 'My interior is pure, and I will never be harmed by external disasters. That poisonous dragon is now in my bowl.' He then lifted the bowl and showed it to 迦葉 [jia ye] (Kāśyapa). 迦葉 [jia ye] (Kāśyapa) and his disciples, seeing the 沙門 [sha men] (Śramaṇa) unharmed by fire and having subdued the evil dragon and placed it in his bowl, exclaimed that it was unprecedented. He said to his disciples, 'Though the young 沙門 [sha men] (Śramaṇa) has divine powers, he is still not as true as my path.' At that time, the World-Honored One said to 迦葉 [jia ye] (Kāśyapa), 'I now wish to stay here.' 迦葉 [jia ye] (Kāśyapa) replied, 'Excellent! As you wish.'

[0646b01] “ěr shí è lóng, dú xīn zhuǎn shèng, jǔ tǐ yān chū. shì zūn jí rù huǒ guāng sān mèi, lóng jiàn shì yǐ, huǒ yàn chōng tiān, fén shāo shí shì, jiā yè dì zi, xiān jiàn cǐ huǒ, ér hái bái shī: ‘bǐ nián shǎo shā mén, cōng míng duān yán, jīn wèi lóng huǒ zhī suǒ shāo hài.’ jiā yè jīng qǐ, jiàn bǐ lóng huǒ, xīn huái bēi shāng； jí chì dì zi, yǐ shuǐ jiāo zhī, shuǐ bù néng miè, huǒ gèng chì shèng, shí shì róng jǐn. ěr shí shì zūn, shēn xīn bù dòng, róng yán yí rán, jiàng bǐ è lóng, shǐ wú fù dú, shòu sān guī yī, zhì yú bō zhōng. zhì tiān míng yǐ, jiā yè shī tú, jù wǎng fú suǒ: ‘nián shǎo shā mén, lóng huǒ měng liè, jiāng wú wèi cǐ zhī suǒ shāng yé? shā mén jiè shì, wǒ zuó suǒ yǐ bù xiāng yǔ zhě, zhèng wèi cǐ ěr.’ fú yán: ‘wǒ nèi qīng jìng, zhōng bù wèi bǐ wài zāi suǒ hài, bǐ dú lóng zhě, jīn zài bō zhōng.’ jí biàn jǔ bō, yǐ shì jiā yè. jiā yè shī tú, jiàn yú shā mén, chù huǒ bù shāo, jiàng fú è lóng, zhì yú bō zhōng, tàn wèi céng yǒu. yǔ dì zi yán: ‘nián shǎo shā mén, suī fù shén tōng, rán gù bù rú wǒ dào zhēn yě.’ ěr shí shì zūn, yǔ jiā yè yán: ‘wǒ jīn fāng yù tíng zhǐ cǐ chù.’ jiā yè dá yán: ‘shàn zāi! suí yì.’

[0646b01] "er shi e long, du xin zhuan sheng, ju ti yan chu. shi zun ji ru huo guang san mei, long jian shi yi, huo yan chong tian, fen shao shi shi, jia ye di zi, xian jian ci huo, er hai bai shi: 'bi nian shao sha men, cong ming duan yan, jin wei long huo zhi suo shao hai.' jia ye jing qi, jian bi long huo, xin huai bei shang; ji chi di zi, yi shui jiao zhi, shui bu neng mie, huo geng chi sheng, shi shi rong jin. er shi shi zun, shen xin bu dong, rong yan yi ran, jiang bi e long, shi wu fu du, shou san gui yi, zhi yu bo zhong. zhi tian ming yi, jia ye shi tu, ju wang fu suo: 'nian shao sha men, long huo meng lie, jiang wu wei ci zhi suo shang ye? sha men jie shi, wo zuo suo yi bu xiang yu zhe, zheng wei ci er.' fu yan: 'wo nei qing jing, zhong bu wei bi wai zai suo hai, bi du long zhe, jin zai bo zhong.' ji bian ju bo, yi shi jia ye. jia ye shi tu, jian yu sha men, chu huo bu shao, jiang fu e long, zhi yu bo zhong, tan wei ceng you. yu di zi yan: 'nian shao sha men, sui fu shen tong, ran gu bu ru wo dao zhen ye.' er shi shi zun, yu jia ye yan: 'wo jin fang yu ting zhi ci chu.' jia ye da yan: 'shan zai! sui yi.'

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

[0646b18] "At that time, the Tathagata, on the second night, sat under a tree. Then the 四天王 [si tian wang] (Four Heavenly Kings) came to the Buddha's place at night to listen to the Dharma; each emitted bright light, illuminating more than the sun and moon. 迦葉 [jia ye] (Kāśyapa) arose at night and saw the heavenly light next to the Tathagata from afar. He said to his disciples, 'The young 沙門 [sha men] (Śramaṇa) also worships fire.' The next morning, he went to the Buddha's place and asked, '沙門 [sha men] (Śramaṇa), do you worship fire?' The Buddha said, 'No. The 四天王 [si tian wang] (Four Heavenly Kings) came last night to listen to the Dharma, that was their light.' Thereupon, 迦葉 [jia ye] (Kāśyapa) said to his disciples, 'The young 沙門 [sha men] (Śramaṇa) has great divine virtue, but he is still not as true as my path.' On the third night, 釋提桓因 [shi ti huan yin] (Śakra, the Lord of Devas) came down to listen to the Dharma, emitting great light like the rising sun. 迦葉 [jia ye] (Kāśyapa)'s disciples saw the heavenly light next to the Tathagata from afar and reported to their master, 'The young 沙門 [sha men] (Śramaṇa) surely worships fire.' The next morning, they went to the Buddha's place and asked the 沙門 [sha men] (Śramaṇa), 'You surely worship fire.' The Buddha said, 'No. 釋提桓因 [shi ti huan yin] (Śakra) came down to listen to the Dharma, that was his light.' At that time, 迦葉 [jia ye] (Kāśyapa) said to his disciples, 'Though the young 沙門 [sha men] (Śramaṇa)'s divine virtue is great, he is still not as true as my path.' On the fourth night, the 大梵天王 [da fan tian wang] (Great Brahma King) came down to listen to the Dharma; emitting great light like the midday sun. 迦葉 [jia ye] (Kāśyapa) arose at night and saw light next to the Tathagata, thinking, 'The 沙門 [sha men] (Śramaṇa) surely worships fire.' The next day, he asked the Buddha, 'You surely worship fire.' The Buddha said, 'No. The 大梵天王 [da fan tian wang] (Great Brahma King) came last night to listen to the Dharma, that was his light.' Thereupon, 迦葉 [jia ye] (Kāśyapa) thought to himself, 'Though the young 沙門 [sha men] (Śramaṇa) is wondrous, he is still not as true as my path.'

[0646b18] “shì shí rú lái, yú dì èr yè, zuò yī shù xià. shí sì tiān wáng, yè lái fú suǒ, ér gòng tīng fǎ； gè fàng guāng míng, zhào yú rì yuè. jiā yè yè qǐ, yáo jiàn tiān guāng zài rú lái cè, yǔ dì zi yán: ‘nián shǎo shā mén, yì shì yú huǒ.’ zhì míng rì xiǎo, wǎng yì fú suǒ, wèn yán: ‘shā mén, rǔ shì huǒ yé?’ fú yán: ‘bù yě. yǒu sì tiān wáng, yè lái tīng fǎ, shì qí guāng ěr.’ yú shì jiā yè, yǔ dì zi yán: ‘nián shǎo shā mén, yǒu dà shén dé, rán gù bù rú wǒ dào zhēn yě.’ zhì dì sān yè, shì tí huán yīn, lái xià tīng fǎ, fàng dà guāng míng, rú rì chū shēng. jiā yè dì zi, yáo jiàn tiān guāng zài rú lái cè, ér bái shī yán: ‘nián shǎo shā mén, dìng shì huǒ yě.’ zhì yú míng dàn, wǎng yì fú suǒ, wèn shā mén yán: ‘rǔ dìng shì huǒ.’ fú yán: ‘bù yě. shì tí huán yīn, lái xià tīng fǎ, shì qí guāng ěr.’ yú shí jiā yè, yǔ dì zi yán: ‘nián shǎo shā mén, shén dé suī shèng, rán gù bù rú wǒ dào zhēn yě.’ zhì dì sì yè, dà fàn tiān wáng, lái xià tīng fǎ； fàng dà guāng míng, rú rì zhèng zhōng. jiā yè yè qǐ, jiàn yǒu guāng míng zài rú lái cè, shā mén bì dìng shì yú huǒ yě. míng rì wèn fú: ‘rǔ dìng shì huǒ.’ fú yán: ‘bù yě. dà fàn tiān wáng, yè lái tīng fǎ, shì qí guāng ěr.’ yú shì jiā yè, xīn zì niàn yán: ‘nián shǎo shā mén, suī fù shén miào, rán gù bù rú wǒ dào zhēn yě.’

[0646b18] "shi shi ru lai, yu di er ye, zuo yi shu xia. shi si tian wang, ye lai fu suo, er gong ting fa; ge fang guang ming, zhao yu ri yue. jia ye ye qi, yao jian tian guang zai ru lai ce, yu di zi yan: 'nian shao sha men, yi shi yu huo.' zhi ming ri xiao, wang yi fu suo, wen yan: 'sha men, ru shi huo ye?' fu yan: 'bu ye. you si tian wang, ye lai ting fa, shi qi guang er.' yu shi jia ye, yu di zi yan: 'nian shao sha men, you da shen de, ran gu bu ru wo dao zhen ye.' zhi di san ye, shi ti huan yin, lai xia ting fa, fang da guang ming, ru ri chu sheng. jia ye di zi, yao jian tian guang zai ru lai ce, er bai shi yan: 'nian shao sha men, ding shi huo ye.' zhi yu ming dan, wang yi fu suo, wen sha men yan: 'ru ding shi huo.' fu yan: 'bu ye. shi ti huan yin, lai xia ting fa, shi qi guang er.' yu shi jia ye, yu di zi yan: 'nian shao sha men, shen de sui sheng, ran gu bu ru wo dao zhen ye.' zhi di si ye, da fan tian wang, lai xia ting fa; fang da guang ming, ru ri zheng zhong. jia ye ye qi, jian you guang ming zai ru lai ce, sha men bi ding shi yu huo ye. ming ri wen fu: 'ru ding shi huo.' fu yan: 'bu ye. da fan tian wang, ye lai ting fa, shi qi guang er.' yu shi jia ye, xin zi nian yan: 'nian shao sha men, sui fu shen miao, ran gu bu ru wo dao zhen ye.'

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

[0646c09] "At that time, 迦葉 [jia ye] (Kāśyapa)'s five hundred disciples, each worshipping three fires, wished to light their fires in the morning, but the fires would not ignite. They all went to 迦葉 [jia ye] (Kāśyapa) and fully reported this matter. When 迦葉 [jia ye] (Kāśyapa) heard this, he thought to himself, 'This must be the 沙門 [sha men] (Śramaṇa)'s doing.' He then went with his disciples to the Buddha's place and reported to the Buddha, 'My disciples each worship three fires, and when they tried to light them this morning, the fires would not ignite.' The Buddha replied, 'You may return, the fires will ignite by themselves.' 迦葉 [jia ye] (Kāśyapa) then returned and saw the fires already ignited. He thought to himself, 'Though the young 沙門 [sha men] (Śramaṇa) is wondrous, he is still not as true as my path.' When the disciples had finished offering to the fires and wanted to extinguish them, they could not. They then reported this matter fully to 迦葉 [jia ye] (Kāśyapa). When 迦葉 [jia ye] (Kāśyapa) heard this, he thought to himself, 'This must also be the 沙門 [sha men] (Śramaṇa)'s doing.' He then went with his disciples to the Buddha's place and reported to the Buddha, 'My disciples wished to extinguish the fires this morning, but the fires would not go out.' The Buddha replied, 'You may return, the fires will extinguish by themselves.' 迦葉 [jia ye] (Kāśyapa) then returned and saw the fires already extinguished. He thought to himself, 'Though the young 沙門 [sha men] (Śramaṇa) is wondrous, he is still not as true as my path.'

[0646c09] “ěr shí jiā yè wǔ bǎi dì zi, gè shì sān huǒ, yú chén cháo shí, jù yù rán huǒ, huǒ bù kěn rán； jiē xiàng jiā yè, jù shuō cǐ shì. jiā yè wén yǐ, xīn zì sī wéi: ‘cǐ bì dāng shì shā mén suǒ wèi.’ jí yǔ dì zi, lái yì fú suǒ, ér bái fú yán: ‘wǒ zhū dì zi, gè shì sān huǒ, dàn yù rán zhī, ér huǒ bù rán.’ fú jí dá yán: ‘rǔ kě hái qù, huǒ dāng zì rán.’ jiā yè biàn hái, jiàn huǒ yǐ rán, xīn zì niàn yán: ‘nián shǎo shā mén, suī fù shén miào, rán gù bù rú wǒ dào zhēn yě.’ zhū dì zi zhòng, gōng yǎng huǒ bì, ér yù miè zhī, bù néng lìng miè； jí xiàng jiā yè, jù shuō cǐ shì. jiā yè wén yǐ, xīn zì sī wéi: ‘cǐ yì dāng shì shā mén suǒ wèi.’ jí yǔ dì zi, lái zhì fú suǒ, ér bái fú yán: ‘wǒ zhū dì zi, cháo yù miè huǒ, ér huǒ bù miè.’ fú jí dá yán: ‘rǔ kě hái qù, huǒ zì dāng miè.’ jiā yè biàn guī, jiàn huǒ yǐ miè, xīn zì niàn yán: ‘nián shǎo shā mén, suī fù shén miào, rán gù bù rú wǒ dào zhēn yě.’

[0646c09] "er shi jia ye wu bai di zi, ge shi san huo, yu chen chao shi, ju yu ran huo, huo bu ken ran; jie xiang jia ye, ju shuo ci shi. jia ye wen yi, xin zi si wei: 'ci bi dang shi sha men suo wei.' ji yu di zi, lai yi fu suo, er bai fu yan: 'wo zhu di zi, ge shi san huo, dan yu ran zhi, er huo bu ran.' fu ji da yan: 'ru ke hai qu, huo dang zi ran.' jia ye bian hai, jian huo yi ran, xin zi nian yan: 'nian shao sha men, sui fu shen miao, ran gu bu ru wo dao zhen ye.' zhu di zi zhong, gong yang huo bi, er yu mie zhi, bu neng ling mie; ji xiang jia ye, ju shuo ci shi. jia ye wen yi, xin zi si wei: 'ci yi dang shi sha men suo wei.' ji yu di zi, lai zhi fu suo, er bai fu yan: 'wo zhu di zi, chao yu mie huo, er huo bu mie.' fu ji da yan: 'ru ke hai qu, huo zi dang mie.' jia ye bian gui, jian huo yi mie, xin zi nian yan: 'nian shao sha men, sui fu shen miao, ran gu bu ru wo dao zhen ye.'

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

[0646c23] "At that time, 迦葉 [jia ye] (Kāśyapa) himself wished to light his three fires in the morning, but the fires would not ignite. He thought to himself, 'This must again be the 沙門 [sha men] (Śramaṇa)'s doing.' He then went to the Buddha's place and reported to the Buddha, 'My fires would not ignite this morning.' The Buddha replied, 'You may return, the fires will ignite by themselves.' 迦葉 [jia ye] (Kāśyapa) then returned and saw the fires already ignited. He thought to himself, 'Though the young 沙門 [sha men] (Śramaṇa) is wondrous, he is still not as true as my path.' At that time, when 迦葉 [jia ye] (Kāśyapa) had finished offering to the fires and wanted to extinguish them, he could not. He thought to himself, 'This must also be the 沙門 [sha men] (Śramaṇa)'s doing.' He then went to the Buddha's place and reported to the Buddha, 'I lit the fires this morning, and now I want to extinguish them, but they will not go out.' The Buddha replied, 'You may return, the fires will extinguish by themselves.' 迦葉 [jia ye] (Kāśyapa) then returned and saw the fires already extinguished. He thought to himself, 'Though the young 沙門 [sha men] (Śramaṇa) is wondrous, he is still not as true as my path.'

[0646c23] “ěr shí jiā yè, zì shì sān huǒ, chén cháo yù rán, huǒ bù kěn rán； jí zì sī wéi: ‘cǐ bì fù shì shā mén suǒ wèi.’ jí wǎng fú suǒ, ér bái fú yán: ‘wǒ cháo rán huǒ, ér bù kěn rán.’ fú jí dá yán: ‘rǔ kě hái qù, huǒ zì dāng rán.’ jiā yè biàn guī, jiàn huǒ yǐ rán, xīn zì niàn yán: ‘nián shǎo shā mén, suī fù shén miào, rán gù bù rú wǒ dào zhēn yě.’ yú shí jiā yè, gōng yǎng huǒ bì, ér yù miè zhī, bù néng lìng miè, xīn zì sī wéi: ‘cǐ bì dāng shì shā mén suǒ wèi.’ jí wǎng fú suǒ, ér bái fú yán: ‘wǒ cháo rán huǒ, jīn yù miè zhī, ér bù kěn miè.’ fú jí dá yán: ‘rǔ kě hái qù, huǒ zì dāng miè.’ jiā yè biàn guī, jiàn huǒ yǐ miè, xīn zì niàn yán: ‘nián shǎo shā mén, suī fù shén miào, rán gù bù rú wǒ dào zhēn yě.’ ◎

[0646c23] "er shi jia ye, zi shi san huo, chen chao yu ran, huo bu ken ran; ji zi si wei: 'ci bi fu shi sha men suo wei.' ji wang fu suo, er bai fu yan: 'wo chao ran huo, er bu ken ran.' fu ji da yan: 'ru ke hai qu, huo zi dang ran.' jia ye bian gui, jian huo yi ran, xin zi nian yan: 'nian shao sha men, sui fu shen miao, ran gu bu ru wo dao zhen ye.' yu shi jia ye, gong yang huo bi, er yu mie zhi, bu neng ling mie, xin zi si wei: 'ci bi dang shi sha men suo wei.' ji wang fu suo, er bai fu yan: 'wo chao ran huo, jin yu mie zhi, er bu ken mie.' fu ji da yan: 'ru ke hai qu, huo zi dang mie.' jia ye bian gui, jian huo yi mie, xin zi nian yan: 'nian shao sha men, sui fu shen miao, ran gu bu ru wo dao zhen ye.' ◎

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

[0647a05] "At that time, 迦葉 [jia ye] (Kāśyapa)'s disciples, in the morning, tried to chop firewood, but their axes would not lift. They then reported this matter fully to 迦葉 [jia ye] (Kāśyapa). When 迦葉 [jia ye] (Kāśyapa) heard this, he thought to himself, 'This must again be the 沙門 [sha men] (Śramaṇa)'s doing.' He then went with his disciples to the Buddha's place and reported to the Buddha, 'My disciples tried to chop firewood this morning, but their axes would not lift.' The Buddha replied, 'You may return, the axes will lift by themselves.' 迦葉 [jia ye] (Kāśyapa) then returned and saw that all his disciples' axes could be lifted. He thought to himself, 'Though the young 沙門 [sha men] (Śramaṇa) is wondrous, he is still not as true as my path.' 迦葉 [jia ye] (Kāśyapa)'s disciples, having lifted their axes, then found that they would not come down. They again reported this matter fully to 迦葉 [jia ye] (Kāśyapa). When 迦葉 [jia ye] (Kāśyapa) heard this, he thought to himself, 'This must also be the 沙門 [sha men] (Śramaṇa)'s doing.' He then went with his disciples to the Buddha's place and reported to the Buddha, 'My disciples tried to chop firewood this morning, and though their axes lifted, they would not come down.' The Buddha replied, 'You may return, and the axes will come down.' When 迦葉 [jia ye] (Kāśyapa) returned, he saw that all his disciples' axes had come down. He thought to himself, 'Though the young 沙門 [sha men] (Śramaṇa) is wondrous, he is still not as true as my path.'

[0647a05] ◎ “ěr shí jiā yè zhū dì zi zhòng, chén cháo pò xīn, fǔ bù kěn jǔ； jí xiàng jiā yè, jù shuō cǐ shì. jiā yè wén yǐ, xīn zì sī wéi: ‘cǐ bì fù shì shā mén suǒ wèi.’ jí yǔ dì zi, lái zhì fú suǒ, ér bái fú yán: ‘wǒ zhū dì zi, cháo yù pò xīn, fǔ bù kěn jǔ.’ fú jí dá yán: ‘rǔ kě hái qù, fǔ zì dāng jǔ.’ jiā yè biàn guī, jiàn zhū dì zi, fǔ jiē dé jǔ, ér zì niàn yán: ‘nián shǎo shā mén, suī fù shén miào, rán gù bù rú wǒ dào zhēn yě.’ jiā yè dì zi, jí dé jǔ fǔ, fù bù kěn xià, hái xiàng jiā yè, jù shuō cǐ shì. jiā yè wén yǐ, xīn zì sī wéi: ‘cǐ yì dāng shì shā mén suǒ wèi.’ jí yǔ dì zi, wǎng zhì fú suǒ, ér bái fú yán: ‘wǒ zhū dì zi, dàn yù pò xīn, fǔ jì dé jǔ, fù bù kěn xià.’ fú jí dá yán: ‘rǔ kě hái qù, dāng lìng fǔ xià.’ jiā yè jì guī, jiàn zhū dì zi, fǔ jiē dé xià, xīn zì niàn yán: ‘nián shǎo shā mén, suī fù shén miào, rán gù bù rú wǒ dào zhēn yě.’

[0647a05] ◎ "er shi jia ye zhu di zi zhong, chen chao po xin, fu bu ken ju; ji xiang jia ye, ju shuo ci shi. jia ye wen yi, xin zi si wei: 'ci bi fu shi sha men suo wei.' ji yu di zi, lai zhi fu suo, er bai fu yan: 'wo zhu di zi, chao yu po xin, fu bu ken ju.' fu ji da yan: 'ru ke hai qu, fu zi dang ju.' jia ye bian gui, jian zhu di zi, fu jie de ju, er zi nian yan: 'nian shao sha men, sui fu shen miao, ran gu bu ru wo dao zhen ye.' jia ye di zi, ji de ju fu, fu bu ken xia, hai xiang jia ye, ju shuo ci shi. jia ye wen yi, xin zi si wei: 'ci yi dang shi sha men suo wei.' ji yu di zi, wang zhi fu suo, er bai fu yan: 'wo zhu di zi, dan yu po xin, fu ji de ju, fu bu ken xia.' fu ji da yan: 'ru ke hai qu, dang ling fu xia.' jia ye ji gui, jian zhu di zi, fu jie de xia, xin zi nian yan: 'nian shao sha men, sui fu shen miao, ran gu bu ru wo dao zhen ye.'

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

[0647a19] "At that time, 迦葉 [jia ye] (Kāśyapa), in the morning, wished to chop firewood himself, but his axe would not lift. He thought to himself, 'This must also be the 沙門 [sha men] (Śramaṇa)'s doing.' He then went to the Buddha's place and reported to the Buddha, 'My axe would not lift this morning when I tried to chop firewood.' The Buddha replied, 'You may return, the axe will lift by itself.' When 迦葉 [jia ye] (Kāśyapa) returned, his axe immediately lifted. He thought to himself, 'Though the young 沙門 [sha men] (Śramaṇa) is wondrous, he is still not as true as my path.' When 迦葉 [jia ye] (Kāśyapa)'s axe had lifted, it would not come down. He thought to himself, 'This must also be the 沙門 [sha men] (Śramaṇa)'s doing.' He then went to the Buddha's place and reported to the Buddha, 'My axe has lifted, but it will not come down.' The Buddha replied, 'You may return, the axe will come down by itself.' When 迦葉 [jia ye] (Kāśyapa) returned, his axe immediately came down. He thought to himself, 'Though the young 沙門 [sha men] (Śramaṇa) is wondrous, he is still not as true as my path.'

[0647a19] “ěr shí jiā yè, yú chén cháo shí, zì yù pò xīn, fǔ bù dé jǔ, xīn zì sī wéi: ‘cǐ yì dāng shì shā mén suǒ wèi.’ jí yì fú suǒ, ér bái fú yán: ‘wǒ dàn pò xīn, fǔ bù kěn jǔ.’ fú jí dá yán: ‘rǔ kě hái qù, fǔ zì dāng jǔ.’ jiā yè jì hái, fǔ jí dé jǔ, xīn zì niàn yán: ‘nián shǎo shā mén, suī fù shén miào, rán gù bù rú wǒ dào zhēn yě.’ jiā yè fǔ jì jǔ yǐ, yòu bù kěn xià, xīn zì sī wéi: ‘cǐ yì dāng shì shā mén suǒ wèi.’ jí yì fú suǒ, ér bái fú yán: ‘wǒ fǔ yǐ jǔ, fù bù kěn xià.’ fú jí dá yán: ‘rǔ kě hái qù, fǔ zì dāng xià.’ jiā yè jí guī, fǔ jí dé xià, xīn zì niàn yán: ‘nián shǎo shā mén, suī fù shén miào, rán gù bù rú wǒ dào zhēn yě.’

[0647a19] "er shi jia ye, yu chen chao shi, zi yu po xin, fu bu de ju, xin zi si wei: 'ci yi dang shi sha men suo wei.' ji yi fu suo, er bai fu yan: 'wo dan po xin, fu bu ken ju.' fu ji da yan: 'ru ke hai qu, fu zi dang ju.' jia ye ji hai, fu ji de ju, xin zi nian yan: 'nian shao sha men, sui fu shen miao, ran gu bu ru wo dao zhen ye.' jia ye fu ji ju yi, you bu ken xia, xin zi si wei: 'ci yi dang shi sha men suo wei.' ji yi fu suo, er bai fu yan: 'wo fu yi ju, fu bu ken xia.' fu ji da yan: 'ru ke hai qu, fu zi dang xia.' jia ye ji gui, fu ji de xia, xin zi nian yan: 'nian shao sha men, sui fu shen miao, ran gu bu ru wo dao zhen ye.'

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

[0647b01] "At that time, 迦葉 [jia ye] (Kāśyapa) then said to the Buddha, 'Young 沙門 [sha men] (Śramaṇa), you may stay here and cultivate pure practices together. I will provide you with lodging, clothing, and food.' Thereupon, the World-Honored One silently assented. 迦葉 [jia ye] (Kāśyapa), knowing that the Buddha had assented, returned to his dwelling and immediately ordered good food to be prepared daily, along with a bed and seat. The next morning, at mealtime, he personally went to invite the Buddha. The Buddha said, 'You go, I will follow.' As soon as 迦葉 [jia ye] (Kāśyapa) left, in an instant, the World-Honored One arrived at 閻浮洲 [yan fu zhou] (Jambudvipa), took a 閻浮果 [yan fu guo] (Jambu fruit), filled his bowl with it, and brought it back. 迦葉 [jia ye] (Kāśyapa) had not yet arrived, but the Buddha had already arrived first. When 迦葉 [jia ye] (Kāśyapa) arrived later, he saw the Buddha already seated and immediately asked, 'Young 沙門 [sha men] (Śramaṇa), from what path did you come, that you arrived here first?' The Buddha showed the 閻浮果 [yan fu guo] (Jambu fruit) in his bowl to 迦葉 [jia ye] (Kāśyapa) and said to him, 'Do you recognize this fruit in the bowl?' 迦葉 [jia ye] (Kāśyapa) replied, 'I do not recognize this fruit.' The Buddha said, 'Going south from here, tens of thousands of 踰闍那 [yu du na] (yojanas), there is an island with a tree named 閻浮 [yan fu] (Jambu); because of this tree, it is called 閻浮提 [yan fu ti] (Jambudvipa). This in my bowl is the fruit from there. In an instant, I brought this fruit, which is extremely fragrant and delicious. You may eat it.' Thereupon, 迦葉 [jia ye] (Kāśyapa) thought to himself, 'That place is extremely far from here, yet this 沙門 [sha men] (Śramaṇa) was able to go and return in an instant. His divine transformations are truly swift, but he is still not as true as my path.' 迦葉 [jia ye] (Kāśyapa) then offered various kinds of food; the Buddha then chanted a blessing:

'Among the 婆羅門 [po luo men] (Brahmin) laws,
Worshipping fire is the highest;
Among all rivers,
The great ocean is the highest;
Among all constellations,
Moonlight is the highest;
Among all lights,
Sunlight is the highest;
Among all fields of merit,
The Buddha's field of merit is the highest;
If one wishes to seek great fruit,
One should make offerings to the Buddha's field of merit.'

[0647b01] “ěr shí jiā yè, jí bái fú yán: ‘nián shǎo shā mén, kě zhǐ yú cǐ gòng xiū fàn xíng, fáng shě yī shí, wǒ dāng xiāng gěi.’ yú shí shì zūn, mò rán xǔ zhī. jiā yè zhī fú xǔ yǐ, hái qí suǒ zhù, jí chì rì rì bàn hǎo yǐn shí, bìng shī chuáng zuò. zhì míng shí shí, zì xíng qǐng fú. fú yán: ‘rǔ qù, wǒ suí hòu wǎng.’ jiā yè shì qù, é ěr zhī jiān, shì zūn jí biàn zhì yán fú zhōu, qǔ yán fú guǒ, mǎn bō chí lái. jiā yè wèi zhì, fú yǐ xiān dào. jiā yè hòu lái, jiàn fú yǐ zuò, jí biàn wèn yán: ‘nián shǎo shā mén, cóng hé dào lái? ér xiān zhì cǐ.’ fú yǐ bō zhōng yán fú guǒ, yǐ shì jiā yè, ér yǔ zhī yán: ‘rǔ jīn shí cǐ bō zhōng guǒ bù?’ jiā yè dá yán: ‘bù shí cǐ guǒ.’ fú yán: ‘cóng cǐ nán xíng, shù wàn yú dū nà, bǐ yǒu yī zhōu, qí shàng yǒu shù, míng yuē yán fú； yuán yǒu cǐ shù, gù yán yán fú tí. wǒ cǐ bō zhōng, shì bǐ guǒ yě. yú yī niàn qǐng, qǔ cǐ guǒ lái, jí wèi xiāng měi, rǔ kě dàn zhī.’ yú shì jiā yè, xīn zì sī wéi: ‘bǐ dào qù cǐ, jí wèi zhǎng yuǎn, ér cǐ shā mén, nǎi néng é ěr, yǐ dé wǎng hái. shén tōng biàn huà, shū zì xùn jí, rán gù bù rú wǒ dào zhēn yě.’ jiā yè jí biàn xià zhǒng zhǒng shí； fú jí zhòu yuàn:

“ ‘pó luó mén fǎ zhōng,　　fèng shì huǒ wèi zuì；
　　yī qiè zhòng liú zhōng,　　dà hǎi wèi qí zuì；
　　yú zhū xīng sù zhōng,　　yuè guāng wèi qí zuì；
　　yī qiè guāng míng zhōng,　　rì zhào wèi qí zuì；
　　yú zhū fú tián zhōng,　　fú fú tián wèi zuì；
　　ruò yù qiú dà guǒ,　　dāng gōng fú fú tián.’

[0647b01] "er shi jia ye, ji bai fu yan: 'nian shao sha men, ke zhi yu ci gong xiu fan xing, fang she yi shi, wo dang xiang gei.' yu shi shi zun, mo ran xu zhi. jia ye zhi fu xu yi, hai qi suo zhu, ji chi ri ri ban hao yin shi, bing shi chuang zuo. zhi ming shi shi, zi xing qing fu. fu yan: 'ru qu, wo sui hou wang.' jia ye shi qu, e er zhi jian, shi zun ji bian zhi yan fu zhou, qu yan fu guo, man bo chi lai. jia ye wei zhi, fu yi xian dao. jia ye hou lai, jian fu yi zuo, ji bian wen yan: 'nian shao sha men, cong he dao lai? er xian zhi ci.' fu yi bo zhong yan fu guo, yi shi jia ye, er yu zhi yan: 'ru jin shi ci bo zhong guo bu?' jia ye da yan: 'bu shi ci guo.' fu yan: 'cong ci nan xing, shu wan yu du na, bi you yi zhou, qi shang you shu, ming yue yan fu; yuan you ci shu, gu yan yan fu ti. wo ci bo zhong, shi bi guo ye. yu yi nian qing, qu ci guo lai, ji wei xiang mei, ru ke dan zhi.' yu shi jia ye, xin zi si wei: 'bi dao qu ci, ji wei zhang yuan, er ci sha men, nai neng e er, yi de wang hai. shen tong bian hua, shu zi xun ji, ran gu bu ru wo dao zhen ye.' jia ye ji bian xia zhong zhong shi; fu ji zhou yuan:

" 'po luo men fa zhong, feng shi huo wei zui;
yi qie zhong liu zhong, da hai wei qi zui;
yu zhu xing su zhong, yue guang wei qi zui;
yi qie guang ming zhong, ri zhao wei qi zui;
yu zhu fu tian zhong, fu fu tian wei zui;
ruo yu qiu da guo, dang gong fu fu tian.'

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

[0647b25] "After the Buddha had finished eating, he returned to his dwelling, washed his bowl, rinsed his mouth, and sat under a tree. The next day, at mealtime, 迦葉 [jia ye] (Kāśyapa) again went to invite the Buddha. The Buddha said, 'You go, I will follow.' As soon as 迦葉 [jia ye] (Kāśyapa) left, in an instant, the World-Honored One arrived at 弗婆提 [fu po ti] (Purvavideha), took an 菴摩羅果 [an mo luo guo] (Amra fruit), filled his bowl with it, and brought it back. 迦葉 [jia ye] (Kāśyapa) had not yet arrived, but the Buddha had already arrived first. When 迦葉 [jia ye] (Kāśyapa) arrived later, he saw the Buddha already seated and immediately asked, 'Young 沙門 [sha men] (Śramaṇa), from what path did you come, that you arrived here first?' The Buddha showed the 菴摩羅果 [an mo luo guo] (Amra fruit) in his bowl to 迦葉 [jia ye] (Kāśyapa) and said to him, 'Do you recognize this fruit in the bowl?' 迦葉 [jia ye] (Kāśyapa) replied, 'I do not recognize this fruit.' The Buddha said, 'Going east from here, tens of thousands of 踰闍那 [yu du na] (yojanas), you will reach 弗婆提 [fu po ti] (Purvavideha). I brought this fruit from there; it is called 菴摩羅 [an mo luo] (Amra). It is extremely fragrant and delicious. You may eat it.' When 迦葉 [jia ye] (Kāśyapa) heard this, he thought to himself, 'That place is extremely far from here, yet this 沙門 [sha men] (Śramaṇa) was able to go and return in an instant. I have never seen such divine power, but he is still not as true as my path.' 迦葉 [jia ye] (Kāśyapa) then offered various kinds of food; the Buddha then chanted a blessing:

'Among the 婆羅門 [po luo men] (Brahmin) laws,
Worshipping fire is the highest;
Among all rivers,
The great ocean is the highest;
Among all constellations,
Moonlight is the highest;
Among all lights,
Sunlight is the highest;
Among all fields of merit,
The Buddha's field of merit is the highest;
If one wishes to seek great fruit,
One should make offerings to the Buddha's field of merit.'

[0647b25] “fú shí yǐ bì, hái guī suǒ zhù, xǐ bō shù kǒu, zuò yú shù xià. míng rì shí shí, fù wǎng qǐng fú. fú yán: ‘rǔ qù, wǒ suí hòu wǎng.’ jiā yè shì qù, é ěr zhī jiān, shì zūn jí biàn zhì fú pó tí, qǔ ān mó luó guǒ, mǎn bō chí lái. jiā yè wèi zhì, fú yǐ xiān dào. jiā yè hòu lái, jiàn fú yǐ zuò, jí biàn wèn yán: ‘nián shǎo shā mén, cóng hé dào lái, ér xiān zhì cǐ?’ fú yǐ bō zhōng ān mó luó guǒ, yǐ shì jiā yè, ér yǔ zhī yán: ‘rǔ jīn shí cǐ bō zhōng guǒ bù?’ jiā yè dá yán: ‘bù shí cǐ guǒ.’ fú yán: ‘cóng cǐ dōng xíng, shù wàn yú dū nà, dào fú pó tí, qǔ cǐ guǒ lái, míng ān mó luó. jí wèi xiāng měi, rǔ kě shí zhī.’ jiā yè wén yǐ. xīn zì niàn yán: ‘bǐ dào qù cǐ, jí wèi zhǎng yuǎn, ér cǐ shā mén, nǎi néng é ěr, yǐ dé wǎng hái. dǔ qí shén lì, suǒ wèi céng yǒu, rán gù bù rú wǒ dào zhēn yě.’ jiā yè jí biàn xià zhǒng zhǒng shí； fú jí zhòu yuàn:

“ ‘pó luó mén fǎ zhōng,　　fèng shì huǒ wèi zuì；
　　yī qiè zhòng liú zhōng,　　dà hǎi wèi qí zuì；
　　yú zhū xīng sù zhōng,　　yuè guāng wèi qí zuì；
　　yī qiè guāng míng zhōng,　　rì zhào wèi qí zuì；
　　yú zhū fú tián zhōng,　　fú fú tián wèi zuì；
　　ruò yù qiú dà guǒ,　　dāng gōng fú fú tián.’

[0647b25] "fu shi yi bi, hai gui suo zhu, xi bo shu kou, zuo yu shu xia. ming ri shi shi, fu wang qing fu. fu yan: 'ru qu, wo sui hou wang.' jia ye shi qu, e er zhi jian, shi zun ji bian zhi fu po ti, qu an mo luo guo, man bo chi lai. jia ye wei zhi, fu yi xian dao. jia ye hou lai, jian fu yi zuo, ji bian wen yan: 'nian shao sha men, cong he dao lai, er xian zhi ci?' fu yi bo zhong an mo luo guo, yi shi jia ye, er yu zhi yan: 'ru jin shi ci bo zhong guo bu?' jia ye da yan: 'bu shi ci guo.' fu yan: 'cong ci dong xing, shu wan yu du na, dao fu po ti, qu ci guo lai, ming an mo luo. ji wei xiang mei, ru ke shi zhi.' jia ye wen yi. xin zi nian yan: 'bi dao qu ci, ji wei zhang yuan, er ci sha men, nai neng e er, yi de wang hai. du qi shen li, suo wei ceng you, ran gu bu ru wo dao zhen ye.' jia ye ji bian xia zhong zhong shi; fu ji zhou yuan:

" 'po luo men fa zhong, feng shi huo wei zui;
yi qie zhong liu zhong, da hai wei qi zui;
yu zhu xing su zhong, yue guang wei qi zui;
yi qie guang ming zhong, ri zhao wei qi zui;
yu zhu fu tian zhong, fu fu tian wei zui;
ruo yu qiu da guo, dang gong fu fu tian.'

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

[0647c16] "After the Buddha had finished eating, he returned to his dwelling, washed his bowl, rinsed his mouth, and sat under a tree. The next day, at mealtime, 迦葉 [jia ye] (Kāśyapa) again went to invite the Buddha. The Buddha said, 'You go, I will follow.' As soon as 迦葉 [jia ye] (Kāśyapa) left, in an instant, the World-Honored One arrived at 瞿陀尼 [qu tuo ni] (Godaniya), took a 呵梨勒果 [he li lei guo] (Haritaki fruit), filled his bowl with it, and brought it back. 迦葉 [jia ye] (Kāśyapa) had not yet arrived, but the Buddha had already arrived first. When 迦葉 [jia ye] (Kāśyapa) arrived later, he saw the Buddha already seated and immediately asked, 'Young 沙門 [sha men] (Śramaṇa), from what path did you come, that you arrived here first?' The Buddha showed the 呵梨勒果 [he li lei guo] (Haritaki fruit) in his bowl to 迦葉 [jia ye] (Kāśyapa) and said to him, 'Do you recognize this fruit in the bowl?' 迦葉 [jia ye] (Kāśyapa) replied, 'I do not recognize this fruit.' The Buddha said, 'Going west from here, tens of thousands of 踰闍那 [yu du na] (yojanas), you will reach 瞿陀尼 [qu tuo ni] (Godaniya). I brought this fruit from there; it is called 呵梨勒 [he li lei] (Haritaki). It is extremely fragrant and delicious. You may eat it.' When 迦葉 [jia ye] (Kāśyapa) heard this, he thought to himself, 'That place is extremely far from here, yet this 沙門 [sha men] (Śramaṇa) was able to go and return in an instant. I have never seen such divine power, but he is still not as true as my path.' 迦葉 [jia ye] (Kāśyapa) then offered various kinds of food; the Buddha then chanted a blessing:

'Among the 婆羅門 [po luo men] (Brahmin) laws,
Worshipping fire is the highest;
Among all rivers,
The great ocean is the highest;
Among all constellations,
Moonlight is the highest;
Among all lights,
Sunlight is the highest;
Among all fields of merit,
The Buddha's field of merit is the highest;
If one wishes to seek great fruit,
One should make offerings to the Buddha's field of merit.'

[0647c16] “fú shí yǐ bì, hái guī suǒ zhǐ, xǐ bō shù kǒu, zuò yú shù xià. míng rì shí shí, fù wǎng qǐng fú. fú yán: ‘rǔ qù, wǒ suí hòu wǎng.’ jiā yè shì qù, é ěr zhī jiān, shì zūn jí biàn zhì qú tuó ní, qǔ hē lí lēi guǒ, mǎn bō chí lái. jiā yè wèi zhì, fú yǐ xiān dào. jiā yè hòu lái, jiàn fú yǐ zuò, jí biàn wèn yán: ‘nián shǎo shā mén, cóng hé dào lái, ér xiān zhì cǐ?’ fú yǐ bō zhōng hē lí lēi guǒ, yǐ shì jiā yè, ér yǔ zhī yán: ‘rǔ jīn shí cǐ bō zhōng guǒ bù?’ jiā yè dá yán: ‘bù shí cǐ guǒ.’ fú yán: ‘cóng cǐ xī xíng, shù wàn yú dū nà, dào qú tuó ní, qǔ cǐ guǒ lái, míng hē lí lēi. jí wèi xiāng měi, rǔ kě shí zhī.’ jiā yè wén yǐ, xīn zì niàn yán: ‘bǐ dào qù cǐ, jí wèi zhǎng yuǎn, ér cǐ shā mén, nǎi néng é ěr, yǐ dé wǎng hái. dǔ qí shén tōng, suǒ wèi céng yǒu, rán gù bù rú wǒ dào zhēn yě.’ jiā yè jí biàn xià zhǒng zhǒng shí； fú jí zhòu yuàn:

“ ‘pó luó mén fǎ zhōng,　　fèng shì huǒ wèi zuì；
　　yī qiè zhòng liú zhōng,　　dà hǎi wèi qí zuì；
　　yú zhū xīng sù zhōng,　　yuè guāng wèi qí zuì；
　　yī qiè guāng míng zhōng,　　rì zhào wèi qí zuì；
　　yú zhū fú tián zhōng,　　fú fú tián wèi zuì；
　　ruò yù qiú dà guǒ,　　dāng gōng fú fú tián.’

[0647c16] "fu shi yi bi, hai gui suo zhi, xi bo shu kou, zuo yu shu xia. ming ri shi shi, fu wang qing fu. fu yan: 'ru qu, wo sui hou wang.' jia ye shi qu, e er zhi jian, shi zun ji bian zhi qu tuo ni, qu he li lei guo, man bo chi lai. jia ye wei zhi, fu yi xian dao. jia ye hou lai, jian fu yi zuo, ji bian wen yan: 'nian shao sha men, cong he dao lai, er xian zhi ci?' fu yi bo zhong he li lei guo, yi shi jia ye, er yu zhi yan: 'ru jin shi ci bo zhong guo bu?' jia ye da yan: 'bu shi ci guo.' fu yan: 'cong ci xi xing, shu wan yu du na, dao qu tuo ni, qu ci guo lai, ming he li lei. ji wei xiang mei, ru ke shi zhi.' jia ye wen yi, xin zi nian yan: 'bi dao qu ci, ji wei zhang yuan, er ci sha men, nai neng e er, yi de wang hai. du qi shen tong, suo wei ceng you, ran gu bu ru wo dao zhen ye.' jia ye ji bian xia zhong zhong shi; fu ji zhou yuan:

" 'po luo men fa zhong, feng shi huo wei zui;
yi qie zhong liu zhong, da hai wei qi zui;
yu zhu xing su zhong, yue guang wei qi zui;
yi qie guang ming zhong, ri zhao wei qi zui;
yu zhu fu tian zhong, fu fu tian wei zui;
ruo yu qiu da guo, dang gong fu fu tian.'

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

[0648a07] "After the Buddha had finished eating, he returned to his dwelling, washed his bowl, rinsed his mouth, and sat under a tree. The next day, at mealtime, 迦葉 [jia ye] (Kāśyapa) again went to invite the Buddha. The Buddha said, 'You go, I will follow.' As soon as 迦葉 [jia ye] (Kāśyapa) left, in an instant, the World-Honored One arrived at 欝單越 [yu dan yue] (Uttarakuru), took self-grown fragrant rice, filled his bowl with it, and brought it back. 迦葉 [jia ye] (Kāśyapa) had not yet arrived, but the Buddha had already arrived first. When 迦葉 [jia ye] (Kāśyapa) arrived later, he saw the Buddha already seated and immediately asked, 'Young 沙門 [sha men] (Śramaṇa), from what path did you come, that you arrived here first?' The Buddha showed the fragrant rice in his bowl to 迦葉 [jia ye] (Kāśyapa) and said to him, 'Do you recognize this rice in the bowl?' 迦葉 [jia ye] (Kāśyapa) replied, 'I do not recognize this rice.' The Buddha said, 'Going north from here, tens of thousands of 踰闍那 [yu du na] (yojanas), you will reach 欝單越 [yu dan yue] (Uttarakuru). I brought this self-grown fragrant rice from there. It is extremely fragrant and delicious. You may eat it.' When 迦葉 [jia ye] (Kāśyapa) heard this, he thought to himself, 'That place is extremely far from here, yet this 沙門 [sha men] (Śramaṇa) was able to go and return in an instant. Though his divine powers are immeasurable, he is still not as true as my path.' 迦葉 [jia ye] (Kāśyapa) then offered various kinds of food; the Buddha then chanted a blessing:

'Among the 婆羅門 [po luo men] (Brahmin) laws,
Worshipping fire is the highest;
Among all rivers,
The great ocean is the highest;
Among all constellations,
Moonlight is the highest;
Among all lights,
Sunlight is the highest;
Among all fields of merit,
The Buddha's field of merit is the highest;
If one wishes to seek great fruit,
One should make offerings to the Buddha's field of merit.'

[0648a07] “fú shí yǐ bì, hái guī suǒ zhǐ, xǐ bō shù kǒu, zuò yú shù xià. míng rì shí shí, fù wǎng qǐng fú. fú yán: ‘rǔ qù, wǒ suí hòu wǎng.’ jiā yè shì qù, é ěr zhī jiān, shì zūn jí biàn zhì yù dān yuè, qǔ zì rán jīng mǐ fàn, mǎn bō chí lái. jiā yè wèi zhì, fú yǐ xiān dào. jiā yè hòu lái, jiàn fú yǐ zuò, jí biàn wèn yán: ‘nián shǎo shā mén, cóng hé dào lái, ér xiān zhì cǐ?’ fú yǐ bō zhōng jīng mǐ fàn, yǐ shì jiā yè. ér yǔ zhī yán: ‘rǔ jīn shí cǐ bō zhōng fàn bù?’ jiā yè dá yán: ‘bù shí cǐ fàn.’ fú yán: ‘cóng cǐ běi xíng, shù wàn yú dū nà, dào yù dān yuè, qǔ cǐ zì rán jīng mǐ fàn lái. jí wèi xiāng měi, rǔ kě shí zhī.’ jiā yè wén yǐ. xīn zì niàn yán: ‘bǐ dào qù cǐ, jí wèi zhǎng yuǎn, ér cǐ shā mén, nǎi néng é ěr, yǐ dé wǎng hái. suī fù shén tōng nán kě cè liàng, rán gù bù rú wǒ dào zhēn yě.’ jiā yè jí biàn xià zhǒng zhǒng shí； fú jí zhòu yuàn:

“ ‘pó luó mén fǎ zhōng,　　fèng shì huǒ wèi zuì；
　　yī qiè zhòng liú zhōng,　　dà hǎi wèi qí zuì；
　　yú zhū xīng sù zhōng,　　yuè guāng wèi qí zuì；
　　yī qiè guāng míng zhōng,　　rì zhào wèi qí zuì；
　　yú zhū fú tián zhōng,　　fú fú tián wèi zuì；
　　ruò yù qiú dà guǒ,　　dāng gōng fú fú tián.’

[0648a07] "fu shi yi bi, hai gui suo zhi, xi bo shu kou, zuo yu shu xia. ming ri shi shi, fu wang qing fu. fu yan: 'ru qu, wo sui hou wang.' jia ye shi qu, e er zhi jian, shi zun ji bian zhi yu dan yue, qu zi ran jing mi fan, man bo chi lai. jia ye wei zhi, fu yi xian dao. jia ye hou lai, jian fu yi zuo, ji bian wen yan: 'nian shao sha men, cong he dao lai, er xian zhi ci?' fu yi bo zhong jing mi fan, yi shi jia ye. er yu zhi yan: 'ru jin shi ci bo zhong fan bu?' jia ye da yan: 'bu shi ci fan.' fu yan: 'cong ci bei xing, shu wan yu du na, dao yu dan yue, qu ci zi ran jing mi fan lai. ji wei xiang mei, ru ke shi zhi.' jia ye wen yi. xin zi nian yan: 'bi dao qu ci, ji wei zhang yuan, er ci sha men, nai neng e er, yi de wang hai. sui fu shen tong nan ke ce liang, ran gu bu ru wo dao zhen ye.' jia ye ji bian xia zhong zhong shi; fu ji zhou yuan:

" 'po luo men fa zhong, feng shi huo wei zui;
yi qie zhong liu zhong, da hai wei qi zui;
yu zhu xing su zhong, yue guang wei qi zui;
yi qie guang ming zhong, ri zhao wei qi zui;
yu zhu fu tian zhong, fu fu tian wei zui;
ruo yu qiu da guo, dang gong fu fu tian.'

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

[0648a27] "After the Buddha had finished eating, he returned to his dwelling, washed his bowl, rinsed his mouth, and sat under a tree. The next day, at mealtime, 迦葉 [jia ye] (Kāśyapa) again went to invite the Buddha. The Buddha said, 'Excellent!' and went together with him. When they arrived at his dwelling, 迦葉 [jia ye] (Kāśyapa) offered various kinds of food; the Buddha then chanted a blessing:

'Among the 婆羅門 [po luo men] (Brahmin) laws,
Worshipping fire is the highest;
Among all rivers,
The great ocean is the highest;
Among all constellations,
Moonlight is the highest;
Among all lights,
Sunlight is the highest;
Among all fields of merit,
The Buddha's field of merit is the highest;
If one wishes to seek great fruit,
One should make offerings to the Buddha's field of merit.'

[0648a27] “fú shí yǐ bì, què guī suǒ zhǐ, xǐ bō shù kǒu, zuò yú shù xià. míng rì shí shí, fù wǎng qǐng fú. fú yán: ‘shàn zāi! ’ jí gòng jù xíng, jì dào qí shě, xià zhǒng zhǒng shí； fú jí zhòu yuàn:

“ ‘pó luó mén fǎ zhōng,　　fèng shì huǒ wèi zuì；
　　yī qiè zhòng liú zhōng,　　dà hǎi wèi qí zuì；
　　yú zhū xīng sù zhōng,　　yuè guāng wèi qí zuì；
　　yī qiè guāng míng zhōng,　　rì zhào wèi qí zuì；
　　yú zhū fú tián zhōng,　　fú fú tián wèi zuì；
　　ruò yù qiú dà guǒ,　　dāng gōng fú fú tián.’

[0648a27] "fu shi yi bi, que gui suo zhi, xi bo shu kou, zuo yu shu xia. ming ri shi shi, fu wang qing fu. fu yan: 'shan zai! ' ji gong ju xing, ji dao qi she, xia zhong zhong shi; fu ji zhou yuan:

" 'po luo men fa zhong, feng shi huo wei zui;
yi qie zhong liu zhong, da hai wei qi zui;
yu zhu xing su zhong, yue guang wei qi zui;
yi qie guang ming zhong, ri zhao wei qi zui;
yu zhu fu tian zhong, fu fu tian wei zui;
ruo yu qiu da guo, dang gong fu fu tian.'

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

[0648b07] "At that time, the World-Honored One, having finished chanting the blessing, immediately took the food; he returned alone to the tree and, after finishing his meal, thought of needing water. 釋提桓因 [shi ti huan yin] (Śakra), immediately knowing the Buddha's intention, like a strong man flexing and extending his arm, descended from heaven, arrived before the Buddha, prostrated himself with his head at the Buddha's feet; and immediately pointed to the ground with his finger, creating a pond. Its water was pure and possessed the eight virtues. The Tathagata then used it. After washing and rinsing, he expounded various Dharmas to 釋提桓因 [shi ti huan yin] (Śakra). 釋提桓因 [shi ti huan yin] (Śakra), having heard the Dharma, was greatly delighted and disappeared suddenly, returning to his heavenly palace. At that time, 迦葉 [jia ye] (Kāśyapa), after his midday meal, walked in the forest. He thought to himself, 'The young 沙門 [sha men] (Śramaṇa) received food today and returned to sit under the tree. I should go there and see him.' He then went to the Buddha's place and suddenly saw a large pond by the tree, with clear spring water, possessing the eight virtues. He was surprised and asked the Buddha, 'How is it that there is suddenly such a pond here?' The Buddha replied, 'This morning, after receiving your offering, I returned to this place; after eating, I needed water to wash and rinse my bowl. 釋提桓因 [shi ti huan yin] (Śakra), knowing my intention, came from heaven and pointed to the ground with his finger, forming this pond.' At that time, 迦葉 [jia ye] (Kāśyapa), having seen the pond water and heard the Buddha's words, thought to himself, 'The young 沙門 [sha men] (Śramaṇa) has great divine virtue and can thus cause such auspicious heavenly signs to appear, but he is still not as true as my path.'

[0648b07] “ěr shí shì zūn, zhòu yuàn yǐ bì, jí biàn qǔ shí； dú hái shù xià, shí jìng, xīn niàn xū shuǐ. shì tí huán yīn, jí zhī fú yì, rú dà zhuàng shì qū shēn bì qǐng, cóng tiān lái xià, dào yú fú qián, tóu miàn lǐ zú； jí biàn yǐ shǒu zhǐ de chéng chí, qí shuǐ qīng jìng, jù bā gōng dé, rú lái jí biàn dé ér yòng zhī. zǎo shù jì bì, wèi shì tí huán yīn, shuō zhǒng zhǒng fǎ. shì tí huán yīn, jì wén fǎ yǐ, huān xǐ yǒng yuè； hū rán bù xiàn, hái guī tiān gōng. shì shí jiā yè, yú zhōng shí hòu, lín jiān jīng xíng. xīn zì niàn yán: ‘nián shǎo shā mén, jīn rì shòu shí, hái guī shù xià, wǒ dāng wǎng bǐ ér kàn shì zhī.’ jí yì fú suǒ, hū jiàn shù cè yǒu yī dà chí, quán shuǐ chéng jìng, jù bā gōng dé, guài ér wèn fú: ‘cǐ zhōng yún hé hū yǒu cǐ chí?’ fú jí dá yán: ‘dàn shòu rǔ gōng, hái guī cǐ chù； shí qì xū shuǐ, zǎo shù xǐ bō. shì tí huán yīn, zhī wǒ cǐ yì, cóng tiān shàng lái, yǐ shǒu zhǐ de, ér chéng cǐ chí.’ ěr shí jiā yè, jì jiàn chí shuǐ, fù wén fú yán, xīn zì sī wéi: ‘nián shǎo shā mén, yǒu dà wēi dé, nǎi néng rú cǐ gǎn zhì tiān ruì, rán gù bù rú wǒ dào zhēn yě.’

[0648b07] "er shi shi zun, zhou yuan yi bi, ji bian qu shi; du hai shu xia, shi jing, xin nian xu shui. shi ti huan yin, ji zhi fu yi, ru da zhuang shi qu shen bi qing, cong tian lai xia, dao yu fu qian, tou mian li zu; ji bian yi shou zhi de cheng chi, qi shui qing jing, ju ba gong de, ru lai ji bian de er yong zhi. zao shu ji bi, wei shi ti huan yin, shuo zhong zhong fa. shi ti huan yin, ji wen fa yi, huan xi yong yue; hu ran bu xian, hai gui tian gong. shi shi jia ye, yu zhong shi hou, lin jian jing xing. xin zi nian yan: 'nian shao sha men, jin ri shou shi, hai gui shu xia, wo dang wang bi er kan shi zhi.' ji yi fu suo, hu jian shu ce you yi da chi, quan shui cheng jing, ju ba gong de, guai er wen fu: 'ci zhong yun he hu you ci chi?' fu ji da yan: 'dan shou ru gong, hai gui ci chu; shi qi xu shui, zao shu xi bo. shi ti huan yin, zhi wo ci yi, cong tian shang lai, yi shou zhi de, er cheng ci chi.' er shi jia ye, ji jian chi shui, fu wen fu yan, xin zi si wei: 'nian shao sha men, you da wei de, nai neng ru ci gan zhi tian rui, ran gu bu ru wo dao zhen ye.'

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

[0648b24] "At that time, the World-Honored One, on another day, walked in the forest and saw some dirty rags in excrement. He immediately picked them up, wishing to wash them; he thought of needing a stone. 釋提桓因 [shi ti huan yin] (Śakra), immediately knowing the Buddha's intention, like a strong man flexing and extending his arm, went to 香山 [xiang shan] (Fragrant Mountain), took a square stone, placed it between the trees, and then said to the Buddha, 'You may wash your clothes on this stone.' The Buddha then thought, 'I now need water.' 釋提桓因 [shi ti huan yin] (Śakra) again went to 香山 [xiang shan] (Fragrant Mountain), took a large stone trough, filled it with pure water, and placed it where the square stone was. When 釋提桓因 [shi ti huan yin] (Śakra) had finished his task, he disappeared suddenly, returning to his heavenly palace.

[0648b24] “ěr shí shì zūn, bié yú tā rì, lín jiān jīng xíng, jiàn fèn huì zhōng yǒu zhū bì bó, jí biàn shí qǔ, yù huàn zhuó zhī； xīn niàn xū shí, shì tí huán yīn, jí zhī fú yì, rú dà zhuàng shì qū shēn bì qǐng, wǎng xiāng shān shàng, qǔ sì fāng shí, ān zhì shù jiān, jí bái fú yán: ‘kě jiù shí shàng huàn zhuó yī yě.’ fú fù xīn niàn: ‘jīn yīng xū shuǐ.’ shì tí huán yīn, yòu wǎng xiāng shān, qǔ dà shí cáo, shèng qīng jìng shuǐ, zhì fāng shí suǒ. shì tí huán yīn, suǒ wèi shì bì, hū rán bù xiàn, hái guī tiān gōng.

[0648b24] "er shi shi zun, bie yu ta ri, lin jian jing xing, jian fen hui zhong you zhu bi bo, ji bian shi qu, yu huan zhuo zhi; xin nian xu shi, shi ti huan yin, ji zhi fu yi, ru da zhuang shi qu shen bi qing, wang xiang shan shang, qu si fang shi, an zhi shu jian, ji bai fu yan: 'ke jiu shi shang huan zhuo yi ye.' fu fu xin nian: 'jin ying xu shui.' shi ti huan yin, you wang xiang shan, qu da shi cao, sheng qing jing shui, zhi fang shi suo. shi ti huan yin, suo wei shi bi, hu ran bu xian, hai gui tian gong.

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

[0648c03] "At that time, the World-Honored One, having finished washing, returned to sit under the tree. Then 迦葉 [jia ye] (Kāśyapa) came to the Buddha's place; he suddenly saw a square stone and a large stone trough between the trees. He thought to himself, 'How is it that there are these two things here?' He was surprised and asked the Buddha, 'Young 沙門 [sha men] (Śramaṇa), where did this square stone and large stone trough between your trees come from?' Thereupon, the World-Honored One replied, 'Earlier, as I was walking, I saw some dirty rags on the ground and wanted to wash them, and I thought of needing these. 釋提桓因 [shi ti huan yin] (Śakra), knowing my intention, immediately went to 香山 [xiang shan] (Fragrant Mountain) and brought them here.' When 迦葉 [jia ye] (Kāśyapa) heard this, he exclaimed that it was unprecedented and thought to himself, 'Though the young 沙門 [sha men] (Śramaṇa) has such great majestic divine power and can move the devas, he is still not as true as my path.'

[0648c03] “ěr shí shì zūn, huàn zhuó yǐ jìng, hái zuò shù xià. shì shí jiā yè, lái zhì fú suǒ； hū jiàn shù jiān, yǒu sì fāng shí, jí dà shí cáo. jí zì sī wéi: ‘cǐ zhōng yún hé yǒu cǐ èr wù?’ xīn huái jīng guài, ér wǎng wèn fú: ‘nián shǎo shā mén, rǔ cǐ shù jiān, yǒu sì fāng shí, jí dà shí cáo, cóng hé ér lái?’ yú shì shì zūn, jí dá zhī yán: ‘wǒ xiàng jīng xíng, jiàn de bì bó qǔ yù huàn zhī, xīn niàn xū cǐ； shì tí huán yīn, zhī wǒ cǐ yì, jí wǎng xiāng shān, ér qǔ zhī lái.’ jiā yè wén yǐ, tàn wèi céng yǒu, ér zì niàn yán: ‘nián shǎo shā mén, suī yǒu rú shì dà wēi shén lì néng gǎn zhū tiān, rán gù bù rú wǒ dào zhēn yě.’

[0648c03] "er shi shi zun, huan zhuo yi jing, hai zuo shu xia. shi shi jia ye, lai zhi fu suo; hu jian shu jian, you si fang shi, ji da shi cao. ji zi si wei: 'ci zhong yun he you ci er wu?' xin huai jing guai, er wang wen fu: 'nian shao sha men, ru ci shu jian, you si fang shi, ji da shi cao, cong he er lai?' yu shi shi zun, ji da zhi yan: 'wo xiang jing xing, jian de bi bo qu yu huan zhi, xin nian xu ci; shi ti huan yin, zhi wo ci yi, ji wang xiang shan, er qu zhi lai.' jia ye wen yi, tan wei ceng you, er zi nian yan: 'nian shao sha men, sui you ru shi da wei shen li neng gan zhu tian, ran gu bu ru wo dao zhen ye.'

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

[0648c12] "At that time, the World-Honored One, on another day, entered the pond he had created by pointing at the ground and bathed himself. After bathing, he thought of wanting to come out, but had nothing to hold onto. There was a tree above the pond, named 迦羅迦 [jia luo jia] (Kālakā), its branches and leaves thick and green, hanging over the pond. The tree spirit then pressed down on this tree branch, allowing the Buddha to climb out, and he returned to sit under the tree. At that time, 迦葉 [jia ye] (Kāśyapa) came to the Buddha's place and suddenly saw the tree with its bent branches drooping. He was surprised and asked the Buddha, 'Why are these tree branches bent and drooping?' The Buddha replied, 'Earlier, I entered the pond to bathe, and when I came out, I had nothing to hold onto. The tree spirit was moved and bent its branches for me.' Thereupon, 迦葉 [jia ye] (Kāśyapa), seeing the bent branches and hearing the Buddha's words, exclaimed that it was unprecedented and thought to himself, 'The young 沙門 [sha men] (Śramaṇa) has such great majestic power that he can move tree spirits, but he is still not as true as my path.'

[0648c12] “ěr shí shì zūn, yòu yú tā rì, rù zhǐ de chí, ér zì xǐ yù. xǐ yù qì yǐ, xīn niàn yù chū, wú suǒ pān chí. chí shàng yǒu shù, míng jiā luó jiā, zhī yè wèi yìng, lín yú chí shàng. shù shén jí biàn àn cǐ shù zhī, lìng fú pān chū, hái zuò shù xià. yú shí jiā yè, lái zhì fú suǒ, hū rán jiàn shù qū zhī chuí yīn, guài ér wèn fú: ‘cǐ shù hé gù qū zhī chuí yīn?’ fú jí dá yán: ‘wǒ yú xiàng zhě, rù chí xǐ yù, chū wú suǒ pān, shù shén zhì gǎn, wèi wǒ qū zhī.’ yú shì jiā yè, jiàn shù qū zhī, yòu wén fú yán, tàn wèi céng yǒu, ér zì xīn niàn: ‘nián shǎo shā mén, nǎi yǒu rú cǐ dà wēi dé lì, néng gǎn shù shén, rán gù bù rú wǒ dào zhēn yě.’

[0648c12] "er shi shi zun, you yu ta ri, ru zhi de chi, er zi xi yu. xi yu qi yi, xin nian yu chu, wu suo pan chi. chi shang you shu, ming jia luo jia, zhi ye wei ying, lin yu chi shang. shu shen ji bian an ci shu zhi, ling fu pan chu, hai zuo shu xia. yu shi jia ye, lai zhi fu suo, hu ran jian shu qu zhi chui yin, guai er wen fu: 'ci shu he gu qu zhi chui yin?' fu ji da yan: 'wo yu xiang zhe, ru chi xi yu, chu wu suo pan, shu shen zhi gan, wei wo qu zhi.' yu shi jia ye, jian shu qu zhi, you wen fu yan, tan wei ceng you, er zi xin nian: 'nian shao sha men, nai you ru ci da wei de li, neng gan shu shen, ran gu bu ru wo dao zhen ye.'

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

[0648c23] "At that time, 迦葉 [jia ye] (Kāśyapa) thought to himself, 'Tomorrow, the King of 摩竭提 [mo jie ti] (Magadha) and his ministers and people, as well as the 婆羅門 [po luo men] (Brahmins), 長者 [zhang zhe] (elders), and 居士 [ju shi] (householders), will come to me for a seven-day gathering. If the young 沙門 [sha men] (Śramaṇa) comes here, the king, ministers, people, 婆羅門 [po luo men] (Brahmins), 長者 [zhang zhe] (elders), and 居士 [ju shi] (householders), seeing his 相好 [xiang hao] (auspicious marks) and his divine and majestic power, will surely abandon me and serve him. I wish that this 沙門 [sha men] (Śramaṇa) would not come to me for seven days.' The Buddha knew his intention and immediately went to 北欝單越 [bei yu dan yue] (Uttarakuru) and stayed there for seven days and seven nights, not appearing. After seven days, the gathering was concluded, and the king departed. 迦葉 [jia ye] (Kāśyapa) thought to himself, 'The young 沙門 [sha men] (Śramaṇa) has not come to me for nearly seven days. Excellent! Wonderful! I now have leftover food from the gathering and wish to offer it to him. If he comes, it will be a good time.' Thereupon, the World-Honored One immediately knew his intention; from 欝單越 [yu dan yue] (Uttarakuru), like a strong man flexing his arm, he arrived before him. At that time, 迦葉 [jia ye] (Kāśyapa) suddenly saw the Tathagata and was greatly surprised and delighted. He immediately asked the Buddha, 'Where have you been traveling for the past seven days that I have not seen you?' The Buddha replied, 'The King of 摩竭提 [mo jie ti] (Magadha) and his ministers and people, as well as the 婆羅門 [po luo men] (Brahmins), 長者 [zhang zhe] (elders), and 居士 [ju shi] (householders), were holding a gathering with you for seven days. You had a thought recently that you did not wish to see me, therefore I went to 北欝單越 [bei yu dan yue] (Uttarakuru) to avoid you. Now you wish me to come, so I have come to you.' When 迦葉 [jia ye] (Kāśyapa) heard the Buddha say this, he was startled and his hair stood on end. He thought, 'The young 沙門 [sha men] (Śramaṇa) knows my thoughts; this is truly extraordinary, but he is still not as true as my path.'

[0648c23] “ěr shí jiā yè, xīn zì niàn yán: ‘míng rì mó jié tí wáng, jí zhū chén mín, pó luó mén zhǎng zhě jū shì děng, dāng lái jiù wǒ zuò qī rì huì. nián shǎo shā mén, ruò lái zài cǐ； guó wáng chén mín, pó luó mén zhǎng zhě jū shì děng, jiàn qí xiāng hǎo jí yǐ shén tōng wēi dé lì zhě, bì dāng shě wǒ ér fèng shì zhī. yuàn cǐ shā mén, yú qī rì zhōng, bù lái wǒ suǒ.’ fú zhī qí yì, jí biàn wǎng yì běi yù dān yuè, qī rì qī yè, tíng bǐ bù xiàn. guò qī rì yǐ, jí huì bì qì, guó wáng cí qù. jiā yè xīn niàn: ‘nián shǎo shā mén, jìn yú qī rì, bù lái wǒ suǒ. shàn zāi! kuài zāi! wǒ jīn jì yǒu jí huì yú zhuàn, yù yǐ gōng zhī, qí ruò lái zhě, shàn dé shí yí.’ yú shì shì zūn, jí zhī qí yì； cóng yù dān yuè, pì rú zhuàng shì qū shén bì qǐng, lái dào qí qián. yú shí jiā yè, hū jiàn rú lái, xīn dà jīng xǐ, jí wèn fú yán: ‘rǔ jìn qī rì, yóu xíng hé chù, ér bù xiāng jiàn?’ fú jí dá yán: ‘mó jié tí wáng, jí zhū chén mín, pó luó mén zhǎng zhě jū shì, yú qī rì zhōng, jiù rǔ jí huì. rǔ jìn xīn niàn, bù yù jiàn wǒ, shì gù wǒ wǎng běi yù dān yuè, yǐ bì rǔ ěr. rǔ jīn xīn niàn yù lìng wǒ lái, suǒ yǐ jīn zhě, gù lái yì rǔ.’ jiā yè wén fú shuō cǐ yán yǐ, xīn jīng máo shù, ér zuò cǐ niàn: ‘nián shǎo shā mén, nǎi zhī wǒ yì, shén wèi qí tè, rán gù bù rú wǒ dào zhēn yě.’

[0648c23] "er shi jia ye, xin zi nian yan: 'ming ri mo jie ti wang, ji zhu chen min, po luo men zhang zhe ju shi deng, dang lai jiu wo zuo qi ri hui. nian shao sha men, ruo lai zai ci; guo wang chen min, po luo men zhang zhe ju shi deng, jian qi xiang hao ji yi shen tong wei de li zhe, bi dang she wo er feng shi zhi. yuan ci sha men, yu qi ri zhong, bu lai wo suo.' fu zhi qi yi, ji bian wang yi bei yu dan yue, qi ri qi ye, ting bi bu xian. guo qi ri yi, ji hui bi qi, guo wang ci qu. jia ye xin nian: 'nian shao sha men, jin yu qi ri, bu lai wo suo. shan zai! kuai zai! wo jin ji you ji hui yu zhuan, yu yi gong zhi, qi ruo lai zhe, shan de shi yi.' yu shi shi zun, ji zhi qi yi; cong yu dan yue, pi ru zhuang shi qu shen bi qing, lai dao qi qian. yu shi jia ye, hu jian ru lai, xin da jing xi, ji wen fu yan: 'ru jin qi ri, you xing he chu, er bu xiang jian?' fu ji da yan: 'mo jie ti wang, ji zhu chen min, po luo men zhang zhe ju shi, yu qi ri zhong, jiu ru ji hui. ru jin xin nian, bu yu jian wo, shi gu wo wang bei yu dan yue, yi bi ru er. ru jin xin nian yu ling wo lai, suo yi jin zhe, gu lai yi ru.' jia ye wen fu shuo ci yan yi, xin jing mao shu, er zuo ci nian: 'nian shao sha men, nai zhi wo yi, shen wei qi te, ran gu bu ru wo dao zhen ye.'

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

[0649a14] "At that time, the World-Honored One, on another day, thought to himself, '優樓頻螺迦葉 [you lou pin luo jia ye] (Uruvilva Kāśyapa)'s roots are gradually maturing; now is the time to tame him.' Having thought this, he went to the 尼連禪河 [ni lian chan he] (Nairanjana River). When he arrived at the river, the 魔王 [mo wang] (Mara, the Evil One) came to the Buddha's place and said to the Buddha, 'World-Honored One, you should now enter 般涅槃 [ban nie pan] (parinirvana). Well-Gone One, you should now enter 般涅槃 [ban nie pan] (parinirvana). Why? Those who should be delivered have all been liberated; now is the time to enter 般涅槃 [ban nie pan] (parinirvana).' He made this request three times. At that time, the World-Honored One replied to the 魔王 [mo wang] (Mara), 'It is not yet time for me to enter 般涅槃 [ban nie pan] (parinirvana). Why? Because my four assemblies: 比丘 [bi qiu] (Bhikṣus), 比丘尼 [bi qiu ni] (Bhikṣunis), 優婆塞 [you po sai] (Upasakas), and 優婆夷 [you po yi] (Upasikas), are not yet complete. Those who should be delivered have not yet reached completion; and the various non-Buddhist sects have not yet been subdued.' At that time, the Tathagata also replied three times. When the 魔王 [mo wang] (Mara) heard this, he was filled with sorrow and returned to his heavenly palace.

[0649a14] “ěr shí shì zūn, yòu yú tā rì, xīn zì sī wéi: ‘yōu lóu pín luó jiā yè, gēn yuán jiàn shú, jīn zhě zhèng shì diào fú qí shí.’ sī wéi shì yǐ, jí qù ní lián chán hé. jì dào hé cè, shì shí mó wáng, lái yì fú suǒ, ér bái fú yán: ‘shì zūn jīn zhě yí bān niè pán, shàn shì jīn zhě yí bān niè pán. hé yǐ gù? suǒ yīng dù zhě, jiē xī jiě tuō, jīn zhě zhèng shì bān niè pán shí.’ rú shì sān qǐng. shì zūn ěr shí, dá mó wáng yán: ‘wǒ jīn wèi shì bān niè pán shí. suǒ yǐ zhě hé? wǒ sì bù zhòng: bǐ qiū,, bǐ qiū ní,, yōu pó sāi,, yōu pó yí, wèi jù zú gù. suǒ yīng dù zhě, jiē wèi jiū jìng； zhū wài dào zhòng, xī wèi jiàng fú.’ ěr shí rú lái, yì fù sān dá. mó wáng wén yǐ, xīn huái chóu nǎo, jí hái tiān gōng.

[0649a14] "er shi shi zun, you yu ta ri, xin zi si wei: 'you lou pin luo jia ye, gen yuan jian shu, jin zhe zheng shi diao fu qi shi.' si wei shi yi, ji qu ni lian chan he. ji dao he ce, shi shi mo wang, lai yi fu suo, er bai fu yan: 'shi zun jin zhe yi ban nie pan, shan shi jin zhe yi ban nie pan. he yi gu? suo ying du zhe, jie xi jie tuo, jin zhe zheng shi ban nie pan shi.' ru shi san qing. shi zun er shi, da mo wang yan: 'wo jin wei shi ban nie pan shi. suo yi zhe he? wo si bu zhong: bi qiu,, bi qiu ni,, you po sai,, you po yi, wei ju zu gu. suo ying du zhe, jie wei jiu jing; zhu wai dao zhong, xi wei jiang fu.' er shi ru lai, yi fu san da. mo wang wen yi, xin huai chou nao, ji hai tian gong.

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

[0649a24] "The World-Honored One then entered the 尼連禪河 [ni lian chan he] (Nairanjana River) and, with divine power, caused the water to part in two. Wherever the Buddha walked, dust arose at every step, causing the water on both sides to surge. 迦葉 [jia ye] (Kāśyapa) saw this from afar and thought the Buddha was drowning. He then went with his disciples by boat. When they reached the riverbank, they saw dust arising wherever the Buddha had walked, and they exclaimed how rare it was. He thought to himself, 'Though the young 沙門 [sha men] (Śramaṇa) has such divine power, he is still not as true as my path.' At that time, 迦葉 [jia ye] (Kāśyapa) asked the Buddha, 'Young 沙門 [sha men] (Śramaṇa), do you wish to board the boat?' The Buddha said, 'Very well!' Thereupon, the World-Honored One, with divine power, entered through the bottom of the boat and sat in the full lotus posture. 迦葉 [jia ye] (Kāśyapa) saw the Buddha enter through the bottom of the boat without any piercing or leakage, and he exclaimed how rare it was. He thought to himself, 'The young 沙門 [sha men] (Śramaṇa) has such sovereign divine power, but he is still not as true as my 阿羅漢 [a luo han] (Arhatship).' The Buddha then said to him, '迦葉 [jia ye] (Kāśyapa)! You are not an 阿羅漢 [a luo han] (Arhat), nor are you on the path to 阿羅漢 [a luo han] (Arhatship). Why do you now give rise to such great arrogance?' When 迦葉 [jia ye] (Kāśyapa) heard these words, he felt ashamed and fearful, and his hair stood on end. He thought to himself, 'The young 沙門 [sha men] (Śramaṇa) knows my mind well.' He then said to the Buddha, 'It is so, 沙門 [sha men] (Śramaṇa)! It is so, Great Immortal! You know my mind well; may the Great Immortal accept me.' The Buddha replied, 'You are old, one hundred and twenty years old, and you also have many disciples and followers, and are revered by the king and his ministers and people. If you wish to definitively enter my Dharma, you must first discuss it thoroughly with your disciples.' 迦葉 [jia ye] (Kāśyapa) replied, 'Excellent! Excellent! As the Great Immortal commands. My inner mind is not undecided, but I will return and discuss it with my disciples.' Having said this, he returned to his original place, gathered all his disciples, and said to them, 'The young 沙門 [sha men] (Śramaṇa), since he has been staying here, I have seen his various divine transformations, which are extremely extraordinary. His wisdom is profound, and his nature is gentle and calm. I now wish to take refuge in his Dharma. What do you think?' The disciples replied, 'All that we know is due to your grace, Venerable One; since the young 沙門 [sha men] (Śramaṇa) is trusted by the Venerable One, how can there be any falsehood? We have also seen various wonders. If the Venerable One is determined to accept his Dharma, we also wish to follow and take refuge.' At that time, 迦葉 [jia ye] (Kāśyapa), having heard his disciples say this, immediately went with them to the Buddha's place and said to the Buddha, 'My disciples and I are now determined to take refuge; may the Great Immortal accept us now.' The Buddha said, 'Welcome, 比丘 [bi qiu] (Bhikṣu)!' Their hair and beards fell off by themselves, and the 袈裟 [jia sha] (kasaya) robes clothed their bodies, and they immediately became 沙門 [sha men] (Śramaṇas). At that time, the World-Honored One immediately expounded the 四諦 [si di] (Four Noble Truths) to them according to their needs. At that time, 迦葉 [jia ye] (Kāśyapa), having heard the Dharma, removed the dust and defilements and attained the 法眼淨 [fa yan jing] (pure Dharma eye), gradually attaining 阿羅漢 [a luo han] (Arhatship).

[0649a24] “shì zūn jí biàn rù ní lián chán hé, yǐ shén tōng lì, lìng shuǐ liǎng kāi. fú suǒ xíng chù, bù bù chén qǐ, shǐ liǎng miàn shuǐ jiē xī yǒng qǐ. jiā yè yáo jiàn, wèi fú méi nì, jí yǔ dì zi, chéng chuán ér lái. jì zhì hé cè, jiàn fú xíng chù, jiē xī chén qǐ, tàn qí xī yǒu, ér zì niàn yán: ‘nián shǎo shā mén, suī yǒu rú cǐ shén tōng zhī lì, rán gù bù rú wǒ dào zhēn yě.’ shì shí jiā yè, jí wèn fú yán: ‘nián shǎo shā mén, yù shàng chuán bù?’ fú yán: ‘shén shàn! ’ yú shí shì zūn, jí yǐ shén lì, guàn chuán dǐ rù, jié jiā fū zuò. jiā yè jiàn fú cóng chuán dǐ rù, ér wú chuān lòu, tàn qí xī yǒu, xīn zì niàn yán: ‘nián shǎo shā mén, nǎi yǒu rú shì zì zài shén lì, rán gù bù rú wǒ dé zhēn ā luó hàn yě.’ fú jí yǔ yán: ‘jiā yè! rǔ fēi ā luó hàn, yì fù fēi shì ā luó hàn xiàng. rǔ jīn hé gù qǐ dà wǒ màn?’ jiā yè wén shuō rú cǐ yǔ shí, xīn huái kuì jù, shēn máo jiē shù, ér zì niàn yán: ‘nián shǎo shā mén, shàn zhī wǒ xīn.’ jí bái fú yán: ‘rú shì shā mén! rú shì dà xiān! shàn zhī wǒ xīn； wéi yuàn dà xiān, shè shòu yú wǒ.’ fú jí dá yán: ‘rǔ jì nián qí, bǎi èr shí suì, yòu fù duō yǒu dì zi juàn shǔ, yòu wèi guó wáng chén mín suǒ jìng. ruò yù jué dìng rù wǒ fǎ zhě, xiān yǔ dì zi, shú gòng lùn xiáng.’ jiā yè dá yán: ‘shàn zāi! shàn zāi! rú dà xiān chì. rán wǒ nèi xīn, fēi bù jué dìng, wèi dāng hái yǔ dì zi lùn ěr.’ zuò cǐ yǔ yǐ, jí hái běn chù, jí zhū dì zi, ér yǔ zhī yán: ‘nián shǎo shā mén, zhù cǐ yǐ lái, jiàn qí zhǒng zhǒng shén tōng biàn huà, jí wèi qí tè, zhì huì shēn yuǎn, xìng yòu ān xiáng. wǒ jīn biàn yù guī yī qí fǎ, rǔ děng yún hé?’ dì zi dá yán: ‘wǒ děng suǒ zhī, jiē zūn zhě ēn； nián shǎo shā mén, jì wèi zūn zhě zhī suǒ guī xìn, qǐ dāng yǒu xū. wǒ děng yì jiàn yǒu zhū qí yì, zūn zhě ruò yù bì shòu qí fǎ, wǒ děng yì yuàn suí cóng guī yī.’ yú shí jiā yè, wén zhū dì zi zuò shì yán yǐ, jí biàn xiāng yǔ jù yì fú suǒ, ér bái fú yán: ‘wǒ jí dì zi jīn dìng guī yī； wéi yuàn dà xiān, shí shè wǒ děng.’ fú yán: ‘shàn lái bǐ qiū! ’ xū fà zì luò, jiā shā zhe shēn, jí chéng shā mén. ěr shí shì zūn, jí suí suǒ yīng, guǎng shuō sì dì. yú shí jiā yè, wén shuō fǎ yǐ, yuǎn chén lí gòu, dé fǎ yǎn jìng, nǎi zhì jiàn jiàn chéng ā luó hàn.

[0649a24] "shi zun ji bian ru ni lian chan he, yi shen tong li, ling shui liang kai. fu suo xing chu, bu bu chen qi, shi liang mian shui jie xi yong qi. jia ye yao jian, wei fu mei ni, ji yu di zi, cheng chuan er lai. ji zhi he ce, jian fu xing chu, jie xi chen qi, tan qi xi you, er zi nian yan: 'nian shao sha men, sui you ru ci shen tong zhi li, ran gu bu ru wo dao zhen ye.' shi shi jia ye, ji wen fu yan: 'nian shao sha men, yu shang chuan bu?' fu yan: 'shen shan! ' yu shi shi zun, ji yi shen li, guan chuan di ru, jie jia fu zuo. jia ye jian fu cong chuan di ru, er wu chuan lou, tan qi xi you, xin zi nian yan: 'nian shao sha men, nai you ru shi zi zai shen li, ran gu bu ru wo de zhen a luo han ye.' fu ji yu yan: 'jia ye! ru fei a luo han, yi fu fei shi a luo han xiang. ru jin he gu qi da wo man?' jia ye wen shuo ru ci yu shi, xin huai kui ju, shen mao jie shu, er zi nian yan: 'nian shao sha men, shan zhi wo xin.' ji bai fu yan: 'ru shi sha men! ru shi da xian! shan zhi wo xin; wei yuan da xian, she shou yu wo.' fu ji da yan: 'ru ji nian qi, bai er shi sui, you fu duo you di zi juan shu, you wei guo wang chen min suo jing. ruo yu jue ding ru wo fa zhe, xian yu di zi, shu gong lun xiang.' jia ye da yan: 'shan zai! shan zai! ru da xian chi. ran wo nei xin, fei bu jue ding, wei dang hai yu di zi lun er.' zuo ci yu yi, ji hai ben chu, ji zhu di zi, er yu zhi yan: 'nian shao sha men, zhu ci yi lai, jian qi zhong zhong shen tong bian hua, ji wei qi te, zhi hui shen yuan, xing you an xiang. wo jin bian yu gui yi qi fa, ru deng yun he?' di zi da yan: 'wo deng suo zhi, jie zun zhe en; nian shao sha men, ji wei zun zhe zhi suo gui xin, qi dang you xu. wo deng yi jian you zhu qi yi, zun zhe ruo yu bi shou qi fa, wo deng yi yuan sui cong gui yi.' yu shi jia ye, wen zhu di zi zuo shi yan yi, ji bian xiang yu ju yi fu suo, er bai fu yan: 'wo ji di zi jin ding gui yi; wei yuan da xian, shi she wo deng.' fu yan: 'shan lai bi qiu! ' xu fa zi luo, jia sha zhe shen, ji cheng sha men. er shi shi zun, ji sui suo ying, guang shuo si di. yu shi jia ye, wen shuo fa yi, yuan chen li gou, de fa yan jing, nai zhi jian jian cheng a luo han.

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

[0649b29] "At that time, 迦葉 [jia ye] (Kāśyapa)'s five hundred disciples, seeing their master had already become a 沙門 [sha men] (Śramaṇa), developed a wishful mind and also desired to 出家 [chu jia] (renounce). They then said to the Buddha, 'Our Great Master has already been accepted by the Great Immortal and has now become a 沙門 [sha men] (Śramaṇa); we also wish to follow our Great Master and learn. May the Great Immortal allow us to 出家 [chu jia] (renounce).' The Buddha said, 'Welcome, 比丘 [bi qiu] (Bhikṣu).' Their hair and beards fell off by themselves, and the 袈裟 [jia sha] (kasaya) robes clothed their bodies, and they immediately became 沙門 [sha men] (Śramaṇas). Thereupon, the World-Honored One then turned the 四諦 [si di] (Four Noble Truths) Dharma wheel for them. Then, the five hundred disciples removed the dust and defilements and attained the 法眼淨 [fa yan jing] (pure Dharma eye), attaining the fruit of 須陀洹 [xu tuo huan] (Sotapanna); gradually cultivating, they also attained the fruit of 阿羅漢 [a luo han] (Arhatship). At that time, 迦葉 [jia ye] (Kāśyapa) and his five hundred disciples discarded all their fire-worshipping implements into the 尼連禪河 [ni lian chan he] (Nairanjana River). Master and disciples then followed the Buddha.

[0649b29] “ěr shí jiā yè, wǔ bǎi dì zi, jì jiàn qí shī yǐ wèi shā mén, xīn shēng yuàn lè, yì yù chū jiā, jí bái fú yán: ‘wǒ děng dà shī, yǐ wèi dà xiān zhī suǒ shè shòu, jīn chéng shā mén； wǒ děng yì lè suí dà shī xué, wéi yuàn dà xiān, tīng wǒ chū jiā.’ fú yán: ‘shàn lái bǐ qiū.’ xū fà zì luò, jiā shā zhe shēn, jí chéng shā mén. yú shì shì zūn, jí wèi zhuǎn yú sì dì fǎ lún. shí wǔ bǎi dì zi, yuǎn chén lí gòu, dé fǎ yǎn jìng, chéng xū tuó huán guǒ； jiàn jiàn xiū xíng, nǎi zhì yì dé ā luó hàn guǒ. ěr shí jiā yè, jí wǔ bǎi dì zi, yǐ qí shì huǒ zhǒng zhǒng zhī jù, xī jiē juān qì ní lián chán hé. shī tú xiāng yǔ, suí fú ér qù.

[0649b29] "er shi jia ye, wu bai di zi, ji jian qi shi yi wei sha men, xin sheng yuan le, yi yu chu jia, ji bai fu yan: 'wo deng da shi, yi wei da xian zhi suo she shou, jin cheng sha men; wo deng yi le sui da shi xue, wei yuan da xian, ting wo chu jia.' fu yan: 'shan lai bi qiu.' xu fa zi luo, jia sha zhe shen, ji cheng sha men. yu shi shi zun, ji wei zhuan yu si di fa lun. shi wu bai di zi, yuan chen li gou, de fa yan jing, cheng xu tuo huan guo; jian jian xiu xing, nai zhi yi de a luo han guo. er shi jia ye, ji wu bai di zi, yi qi shi huo zhong zhong zhi ju, xi jie juan qi ni lian chan he. shi tu xiang yu, sui fu er qu.

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

[0649c09] "At that time, 迦葉 [jia ye] (Kāśyapa)'s two younger brothers, one named 那提迦葉 [na ti jia ye] (Nadi Kāśyapa) and the other 伽耶迦葉 [jia ye jia ye] (Gaya Kāśyapa), each had two hundred and fifty disciples. They were by the 尼連禪河 [ni lian chan he] (Nairanjana River), downstream from their elder brother. They suddenly saw their elder brother and his disciples' fire-worshipping implements all floating downstream. Their hearts were greatly alarmed, and they thought to themselves, 'What misfortune has befallen our elder brother that his fire-worshipping implements are now floating with the water? Has he been harmed by an evil person?' At that time, the two brothers rushed to meet each other and discussed, 'If our elder brother has not been harmed by an evil person, why are his possessions coming from the water? Alas! How strange! We should quickly go together to our elder brother's place.' They then went together, upstream, to their elder brother's dwelling, which was empty and deserted. Their hearts were greatly saddened, not knowing where their elder brother and his disciples were. They searched in all directions and met an old acquaintance, whom they asked, 'Our immortal and holy elder brother and his disciples are missing. Have you seen them?' The old acquaintance replied, 'Your immortal and holy elder brother, with all his disciples, discarded their fire-worshipping implements and all went to 瞿曇 [qu tan] (Gautama)'s place to 出家 [chu jia] (renounce) and learn the Way.'

[0649c09] “ěr shí jiā yè èr dì, yī míng nà tí jiā yè, èr míng jiā yé jiā yè, gè yǒu èr bǎi wǔ shí dì zi, zài ní lián chán hé cè, jū xiōng xià liú. hū jiàn qí xiōng bìng jí dì zi, suǒ shì huǒ jù, xī zhú liú lái. xīn dà jīng è, ér zì niàn yán: ‘wǒ xiōng jīn zhě yǒu hé bù xiáng, shì huǒ zhī jù, jīn suí shuǐ liú, jiāng fēi è rén zhī suǒ hài yé?’ shì shí èr dì, bēn jìng xiāng jiù, ér gòng yì yán: ‘wǒ xiōng jīn zhě ruò fù bù wèi è rén suǒ hài, zhū wù hé yuán, cóng shuǐ ér lái? kǔ zāi! guài zāi! wǒ děng yí sù gòng zhì xiōng suǒ.’ jí biàn xiāng yǔ, sù liú ér shàng, zhì xiōng zhù chù, kōng jì wú rén. xīn dà bēi jué, bù zhī qí xiōng jí zhū dì zi zhī suǒ zài. sì xiàng tuī xún, yù jiàn jiù rén, ér wèn zhī yán: ‘wǒ xiān shèng xiōng, jí zhū dì zi bù zhī suǒ zài. rǔ jiàn zhī bù?’ jiù rén dá yán: ‘rǔ xiān shèng xiōng, yǔ zhū dì zi, qì shì huǒ jù, jiē xī wǎng yú qú tán zhī suǒ, chū jiā xué dào.’

[0649c09] "er shi jia ye er di, yi ming na ti jia ye, er ming jia ye jia ye, ge you er bai wu shi di zi, zai ni lian chan he ce, ju xiong xia liu. hu jian qi xiong bing ji di zi, suo shi huo ju, xi zhu liu lai. xin da jing e, er zi nian yan: 'wo xiong jin zhe you he bu xiang, shi huo zhi ju, jin sui shui liu, jiang fei e ren zhi suo hai ye?' shi shi er di, ben jing xiang jiu, er gong yi yan: 'wo xiong jin zhe ruo fu bu wei e ren suo hai, zhu wu he yuan, cong shui er lai? ku zai! guai zai! wo deng yi su gong zhi xiong suo.' ji bian xiang yu, su liu er shang, zhi xiong zhu chu, kong ji wu ren. xin da bei jue, bu zhi qi xiong ji zhu di zi zhi suo zai. si xiang tui xun, yu jian jiu ren, er wen zhi yan: 'wo xian sheng xiong, ji zhu di zi bu zhi suo zai. ru jian zhi bu?' jiu ren da yan: 'ru xian sheng xiong, yu zhu di zi, qi shi huo ju, jie xi wang yu qu tan zhi suo, chu jia xue dao.'

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

[0649c22] "At that time, the two brothers, hearing this, were greatly distressed and found it unprecedented. They also thought to themselves, 'Why would he abandon the 阿羅漢道 [a luo han dao] (Arhat path) and seek another Dharma?' They then rushed to their elder brother's place. Upon arriving, they saw their elder brother and his followers with their hair and beards shaved and wearing 袈裟 [jia sha] (kasaya) robes. They immediately knelt and asked their elder brother, 'Elder brother, you were once a great 阿羅漢 [a luo han] (Arhat), with unparalleled intelligence and wisdom, renowned in the ten directions, revered by all. Why do you now abandon this path and learn from another? This is no small matter.' At that time, 迦葉 [jia ye] (Kāśyapa) replied to his brothers, 'I see that the World-Honored One possesses great compassion and mercy, and has three extraordinary qualities: first, divine transformations; second, a clear and penetrating mind of wisdom, having truly attained 一切種智 [yi qie zhong zhi] (all-knowing wisdom); third, skillful knowledge of people's roots and the ability to accept them in accordance with their needs. Because of these reasons, I have 出家 [chu jia] (renounced) and cultivated the Way in the Buddha's Dharma. Though I am now revered by kings, ministers, and people, and in worldly debates, no one can defeat me, this is not the Dharma that definitively cuts off birth and death; only what the Tathagata expounds can exhaust birth and death. If I were to encounter such a great and revered Saint and not exert myself to learn from his supreme wisdom, it would mean I have no heart and no eyes.' The two brothers said, 'If what elder brother says is true, then he has truly attained 一切種智 [yi qie zhong zhi] (all-knowing wisdom). All that we know and have attained is due to elder brother's power. Since elder brother has now 出家 [chu jia] (renounced) under the Buddha, we also wish to follow elder brother and learn.' They then each said to their disciples, 'I now wish to join our elder brother and 出家 [chu jia] (renounce) and learn the Way in the Buddha's Dharma. What do you think?' The disciples replied to their masters, 'All that we know and have attained is due to our Great Master's power. If our Great Master wishes to 出家 [chu jia] (renounce) in the Buddha's Dharma, we also wish to follow.'

[0649c22] “shì shí èr dì, wén cǐ yǔ yǐ, xīn dà ào nǎo, guài wèi céng yǒu. yòu zì niàn yán: ‘yún hé qì yú ā luó hàn dào, ér fù gèng qiú tā yú fǎ yé?’ jí biàn chí wǎng zhì qí xiōng suǒ. dào yǐ jiàn xiōng bìng jí juàn shǔ, tì chú xū fà shēn pī jiā shā, jí biàn guì bài, ér wèn xiōng yán: ‘xiōng běn jì shì dà ā luó hàn, cōng míng zhì huì wú yǔ děng zhě, míng wén shí fāng, mò bù zōng yǎng. hé gù yú jīn zì shě cǐ dào, hái cóng rén xué? cǐ fēi xiǎo shì.’ ěr shí jiā yè, dá qí dì yán: ‘wǒ jiàn shì zūn, chéng jiù dà cí dà bēi, yǒu sān shì qí tè: yī zhě,, shén tōng biàn huà； èr zhě,, huì xīn qīng chè, jué dìng chéng jiù yī qiè zhǒng zhì； sān zhě,, shàn zhī rén gēn, suí shùn shè shòu. yǐ cǐ shì gù, yú fú fǎ zhōng, chū jiā xiū dào. wǒ jīn suī fù guó wáng chén mín, suǒ jiàn zōng jìng, shì lùn jī biàn, wú néng zhé zhě, rán fēi yǒng jué shēng sǐ zhī fǎ； wéi yǒu rú lái suǒ kě yǎn shuō, néng jǐn shēng sǐ. jí zhí rú shì dà shèng zhī zūn, ér bù zì lì, shī bǐ gāo shèng, zé shì wú xīn, yì wèi wú yǎn.’ èr dì bái yán: ‘ruò rú xiōng yǔ, jué dìng shì chéng yī qiè zhǒng zhì. wǒ suǒ zhī dé jiē shì xiōng lì, xiōng jīn jì yǐ cóng fú chū jiā, wǒ děng yì yuàn suí shùn xiōng xué.’ jí gè yǔ qí zhū dì zi yán: ‘wǒ jīn yù tóng dà xiōng, yú fú fǎ zhōng, chū jiā xué dào. rǔ yì yún hé?’ shí zhū dì zi, jí dá shī yán: ‘wǒ děng suǒ yǐ dé yǒu zhī jiàn, jiē dà shī ēn. dà shī ruò yù yú fú fǎ zhōng ér chū jiā zhě, yì yuàn suí cóng.’

[0649c22] "shi shi er di, wen ci yu yi, xin da ao nao, guai wei ceng you. you zi nian yan: 'yun he qi yu a luo han dao, er fu geng qiu ta yu fa ye?' ji bian chi wang zhi qi xiong suo. dao yi jian xiong bing ji juan shu, ti chu xu fa shen pi jia sha, ji bian gui bai, er wen xiong yan: 'xiong ben ji shi da a luo han, cong ming zhi hui wu yu deng zhe, ming wen shi fang, mo bu zong yang. he gu yu jin zi she ci dao, hai cong ren xue? ci fei xiao shi.' er shi jia ye, da qi di yan: 'wo jian shi zun, cheng jiu da ci da bei, you san shi qi te: yi zhe,, shen tong bian hua; er zhe,, hui xin qing che, jue ding cheng jiu yi qie zhong zhi; san zhe,, shan zhi ren gen, sui shun she shou. yi ci shi gu, yu fu fa zhong, chu jia xiu dao. wo jin sui fu guo wang chen min, suo jian zong jing, shi lun ji bian, wu neng zhe zhe, ran fei yong jue sheng si zhi fa; wei you ru lai suo ke yan shuo, neng jin sheng si. ji zhi ru shi da sheng zhi zun, er bu zi li, shi bi gao sheng, ze shi wu xin, yi wei wu yan.' er di bai yan: 'ruo ru xiong yu, jue ding shi cheng yi qie zhong zhi. wo suo zhi de jie shi xiong li, xiong jin ji yi cong fu chu jia, wo deng yi yuan sui shun xiong xue.' ji ge yu qi zhu di zi yan: 'wo jin yu tong da xiong, yu fu fa zhong, chu jia xue dao. ru yi yun he?' shi zhu di zi, ji da shi yan: 'wo deng suo yi de you zhi jian, jie da shi en. da shi ruo yu yu fu fa zhong er chu jia zhe, yi yuan sui cong.'

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

[0650a14] "Thereupon, 那提迦葉 [na ti jia ye] (Nadi Kāśyapa) and 伽耶迦葉 [jia ye jia ye] (Gaya Kāśyapa), each with two hundred and fifty disciples, went to the Buddha's place, prostrated themselves with their heads at his feet, and said to the Buddha, 'World-Honored One, may you compassionately save and deliver us.' The Buddha said, 'Welcome, 比丘 [bi qiu] (Bhikṣu).' Their hair and beards fell off by themselves, and the 袈裟 [jia sha] (kasaya) robes clothed their bodies, and they immediately became 沙門 [sha men] (Śramaṇas). At that time, 那提迦葉 [na ti jia ye] (Nadi Kāśyapa) and 伽耶迦葉 [jia ye jia ye] (Gaya Kāśyapa) again said to the Buddha, 'All my disciples now wish to 出家 [chu jia] (renounce) in the Buddha's Dharma. May the World-Honored One mercifully allow them.' The Buddha replied, 'Excellent! Excellent!' At that time, the World-Honored One then called out, 'Welcome, 比丘 [bi qiu] (Bhikṣu).' Their hair and beards fell off by themselves, and the 袈裟 [jia sha] (kasaya) robes clothed their bodies, and they immediately became 沙門 [sha men] (Śramaṇas). At that time, the World-Honored One manifested great divine transformations for 那提迦葉 [na ti jia ye] (Nadi Kāśyapa), 伽耶迦葉 [jia ye jia ye] (Gaya Kāśyapa), and their disciples; and in accordance with their minds, he expounded the Dharma to them, saying, '比丘 [bi qiu] (Bhikṣus)! You should know that the world is being consumed by the fierce fires of 貪欲 [tan yu] (greed), 瞋恚 [chen hui] (anger), and 愚癡 [yu chi] (ignorance). In the past, you worshipped the three fires and were able to abandon them, removing these external illusions. Now, the fires of the three poisons are still within your bodies; you should quickly extinguish them.' At that time, the 比丘 [bi qiu] (Bhikṣus), hearing these words from the Buddha, removed the dust and defilements from all phenomena and attained the 法眼淨 [fa yan jing] (pure Dharma eye). The World-Honored One then further expounded the 四諦 [si di] (Four Noble Truths) to them, and they all attained the fruit of 阿羅漢 [a luo han] (Arhatship).

[0650a14] “yú shì nà tí jiā yè,, jiā yé jiā yè, gè yǔ èr bǎi wǔ shí dì zi, zhì yú fú suǒ, tóu miàn lǐ zú, ér bái fú yán: ‘shì zūn wéi yuàn, cí āi jì dù wǒ děng.’ fú yán: ‘shàn lái bǐ qiū.’ xū fà zì luò, jiā shā zhe shēn, jí chéng shā mén. shí nà tí jiā yè,, jiā yé jiā yè, yòu bái fú yán: ‘wǒ zhū dì zi, jīn jiē yù yú fú fǎ chū jiā, wéi yuàn shì zūn, chuí mǐn tīng xǔ.’ fú jí dá yán: ‘shàn zāi! shàn zāi! ’ ěr shí shì zūn biàn hū: ‘shàn lái bǐ qiū.’ xū fà zì luò, jiā shā zhe shēn, jí chéng shā mén. ěr shí shì zūn, jí wèi nà tí jiā yè,, jiā yé jiā yè, jí zhū dì zi, xiàn dà shén biàn； yòu yīng qí xīn, ér wèi shuō fǎ, yǔ yán: ‘bǐ qiū! dāng zhī shì jiān jiē wèi tān yù,, chēn huì,, yú chī měng huǒ zhī suǒ shāo zhì. rǔ děng wǎng xī fèng shì sān huǒ jì néng jué qì, chú cǐ wài huò. jīn sān dú huǒ, shàng yóu zài shēn, yí sù miè zhī.’ shí zhū bǐ qiū, wén fú cǐ yǔ, yú zhū fǎ zhōng, yuǎn chén lí gòu, dé fǎ yǎn jìng. shì zūn yòu wèi guǎng shuō sì dì, jiē xī dé yú ā luó hàn guǒ.

[0650a14] "yu shi na ti jia ye,, jia ye jia ye, ge yu er bai wu shi di zi, zhi yu fu suo, tou mian li zu, er bai fu yan: 'shi zun wei yuan, ci ai ji du wo deng.' fu yan: 'shan lai bi qiu.' xu fa zi luo, jia sha zhe shen, ji cheng sha men. shi na ti jia ye,, jia ye jia ye, you bai fu yan: 'wo zhu di zi, jin jie yu yu fu fa chu jia, wei yuan shi zun, chui min ting xu.' fu ji da yan: 'shan zai! shan zai! ' er shi shi zun bian hu: 'shan lai bi qiu.' xu fa zi luo, jia sha zhe shen, ji cheng sha men. er shi shi zun, ji wei na ti jia ye,, jia ye jia ye, ji zhu di zi, xian da shen bian; you ying qi xin, er wei shuo fa, yu yan: 'bi qiu! dang zhi shi jian jie wei tan yu,, chen hui,, yu chi meng huo zhi suo shao zhi. ru deng wang xi feng shi san huo ji neng jue qi, chu ci wai huo. jin san du huo, shang you zai shen, yi su mie zhi.' shi zhu bi qiu, wen fu ci yu, yu zhu fa zhong, yuan chen li gou, de fa yan jing. shi zun you wei guang shuo si di, jie xi de yu a luo han guo.

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

[0650b01] "At that time, the World-Honored One thought to himself, 'King 頻毘娑羅 [pin pi suo luo] (Bimbisara) made a vow to me in the past, "If I attain the Way, I wish to be delivered first." Today, the time has come, and I should go there to fulfill his original vow.' Having thought this, he went with 迦葉 [jia ye] (Kāśyapa) and his brothers and a retinue of a thousand 比丘 [bi qiu] (Bhikṣus), surrounded by them, to 王舍城 [wang she cheng] (Rajagriha), to King 頻毘娑羅 [pin pi suo luo] (Bimbisara)'s place. At that time, King 頻毘娑羅 [pin pi suo luo] (Bimbisara) had previously given villages to 優樓頻螺迦葉 [you lou pin luo jia ye] (Uruvilva Kāśyapa). When he saw 迦葉 [jia ye] (Kāśyapa) and his disciples all as 沙門 [sha men] (Śramaṇas), he reported this matter to the king. When the king and his ministers heard this, they were greatly surprised and silent. At that time, the common people, hearing this, said to each other, '優樓頻螺迦葉 [you lou pin luo jia ye] (Uruvilva Kāśyapa)'s wisdom is profound and unparalleled. He is also old and has attained 阿羅漢 [a luo han] (Arhatship). How could he, on the contrary, become a disciple of 瞿曇 [qu tan] (Gautama)? There is no such principle. It is more likely that 沙門 [sha men] (Śramaṇa) 瞿曇 [qu tan] (Gautama) is his disciple.' At that time, the World-Honored One gradually approached 王舍城 [wang she cheng] (Rajagriha) and stayed in the 杖林 [zhang lin] (Staff Forest). Then 優樓頻螺迦葉 [you lou pin luo jia ye] (Uruvilva Kāśyapa) immediately sent his usual messenger to report to King 頻毘娑羅 [pin pi suo luo] (Bimbisara), saying, 'I have now 出家 [chu jia] (renounced) and am cultivating the Way in the Buddha's Dharma. I am now following the Buddha and have arrived at the 杖林 [zhang lin] (Staff Forest). Great King, you should first prostrate and make offerings.' When the king heard this from the messenger, he then definitively knew that 優樓頻螺迦葉 [you lou pin luo jia ye] (Uruvilva Kāśyapa) was a disciple of the Buddha. He immediately ordered his carriage to be prepared and, with his ministers, 婆羅門 [po luo men] (Brahmins), and a crowd of people, went to the Buddha's place. Outside the 杖林 [zhang lin] (Staff Forest), the king descended from his carriage, removed his ceremonial attire, and walked to the Buddha's presence.

[0650b01] “ěr shí shì zūn, xīn zì niàn yán: ‘pín pí suō luó wáng, wǎng xī yú wǒ, yǒu yuē shì yán: “dào ruò chéng zhě, yuàn xiān jiàn dù.” jīn rì shí zhì, yí yīng wǎng bǐ mǎn qí běn yuàn.’ zuò cǐ niàn yǐ, jí yǔ jiā yè xiōng dì jí qiān bǐ qiū juàn shǔ wéi rào, wǎng wáng shě chéng, yì pín pí suō luó wáng suǒ. ěr shí pín pí suō luó wáng, xī yǐ jù luò, gěi yōu lóu pín luó jiā yè zhě. jì jiàn jiā yè jí qí dì zi, xī wèi shā mén, jí hái qǐ wáng, shuō rú cǐ shì. wáng yǔ zhū chén, jì wén cǐ yǔ, xīn dà jīng guài, mò rán wú shēng. shí wài rén mín, wén cǐ yǔ yǐ. gè xiāng wèi yán: ‘yōu lóu pín luó jiā yè, zhì huì shēn yuǎn, wú yǔ děng zhě. nián yòu qí lǎo, yǐ dé ā luó hàn, yún hé fǎn wèi qú tán dì zi? zhōng wú cǐ lǐ, nǎi kě shuō yán, shā mén qú tán wèi dì zi ěr.’ ěr shí shì zūn, jiàn jìn wáng shě chéng, zhù yú zhàng lín. shí yōu lóu pín luó jiā yè, jí biàn qiǎn qí cháng suǒ shǐ rén, bái pín pí suō luó wáng yán: ‘wǒ jīn yú fú fǎ zhōng, chū jiā xiū dào. jīn suí cóng fú, lái zhì zhàng lín. dà wáng yí xiān lǐ bài gōng yǎng.’ wáng wén lái xìn shuō cǐ yán yǐ, fāng jué dìng zhī yōu lóu pín luó jiā yè, wèi fú dì zi, jí chì yán jià, yǔ zhū dà chén, pó luó mén, jí rén mín zhòng, wǎng yì fú suǒ. zhì zhàng lín wài, wáng jí xià yú, chú què yí shì, bù zhì fú qián.

[0650b01] "er shi shi zun, xin zi nian yan: 'pin pi suo luo wang, wang xi yu wo, you yue shi yan: "dao ruo cheng zhe, yuan xian jian du." jin ri shi zhi, yi ying wang bi man qi ben yuan.' zuo ci nian yi, ji yu jia ye xiong di ji qian bi qiu juan shu wei rao, wang wang she cheng, yi pin pi suo luo wang suo. er shi pin pi suo luo wang, xi yi ju luo, gei you lou pin luo jia ye zhe. ji jian jia ye ji qi di zi, xi wei sha men, ji hai qi wang, shuo ru ci shi. wang yu zhu chen, ji wen ci yu, xin da jing guai, mo ran wu sheng. shi wai ren min, wen ci yu yi. ge xiang wei yan: 'you lou pin luo jia ye, zhi hui shen yuan, wu yu deng zhe. nian you qi lao, yi de a luo han, yun he fan wei qu tan di zi? zhong wu ci li, nai ke shuo yan, sha men qu tan wei di zi er.' er shi shi zun, jian jin wang she cheng, zhu yu zhang lin. shi you lou pin luo jia ye, ji bian qian qi chang suo shi ren, bai pin pi suo luo wang yan: 'wo jin yu fu fa zhong, chu jia xiu dao. jin sui cong fu, lai zhi zhang lin. da wang yi xian li bai gong yang.' wang wen lai xin shuo ci yan yi, fang jue ding zhi you lou pin luo jia ye, wei fu di zi, ji chi yan jia, yu zhu da chen, po luo men, ji ren min zhong, wang yi fu suo. zhi zhang lin wai, wang ji xia yu, chu que yi shi, bu zhi fu qian.

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

[0650b19] "At that time, there was a deva in the sky who said to the king, 'The Tathagata is now in this forest, he is the supreme field of merit for devas and humans. Great King, you should respectfully make offerings. You should also announce to the people of your kingdom that they should all make offerings to the Tathagata.' When the king heard the deva's words, his heart was greatly delighted, and his joy increased manifold. He then entered the forest and saw the Tathagata from afar, adorned with 相好 [xiang hao] (auspicious marks); he also saw 優樓頻螺迦葉 [you lou pin luo jia ye] (Uruvilva Kāśyapa) and his two brothers, along with their disciples, surrounding him. Like a full moon amidst the stars, he was filled with joy at every step, unable to contain himself. When he arrived at the Buddha's place, he prostrated himself with his head at the Buddha's feet. He said to the Buddha, 'I am King 頻毘娑羅 [pin pi suo luo] (Bimbisara) of 摩竭提 [mo jie ti] (Magadha), of the lunar lineage. Does the World-Honored One know this?' The Buddha replied, 'Excellent, Great King!' Thereupon, King 頻毘娑羅 [pin pi suo luo] (Bimbisara) sat back to one side. Then the 婆羅門 [po luo men] (Brahmins) and the ministers, and the crowd of people, all took their seats.

[0650b19] “ěr shí kōng zhōng yǒu tiān, ér yǔ wáng yán: ‘rú lái jīn zhě zài cǐ lín zhōng, shì zhū tiān rén zuì shàng fú tián, dà wáng yí yīng gōng jìng gōng yǎng. yòu yīng xuān shì guó zhōng rén mín, jiē xī lìng qí gōng yǎng rú lái.’ shí wáng jì wén bǐ tiān yǔ yǐ, xīn dà huān xǐ, bèi zēng yǒng yuè. biàn jìn lín zhōng, yáo jiàn rú lái, xiāng hǎo zhuāng yán； yòu jiàn yōu lóu pín luó jiā yè, xiōng dì sān rén, bìng qí dì zi, qián hòu wéi rào. rú shèng mǎn yuè chù zhòng xīng zhōng, bù bù yǒng yuè, bù néng zì shèng, jì zhì fú suǒ, tóu miàn lǐ zú. ér bái fú yán: ‘wǒ shì yuè zhǒng mó jié tí wáng, míng pín pí suō luó, shì zūn zhī bù?’ fú jí dá yán: ‘shàn zāi, dà wáng! ’ yú shì pín pí suō luó wáng, què zuò yī miàn. shí pó luó mén, jí yǐ dà chén, zhū rén mín zhòng, jiē xī jiù zuò.

[0650b19] "er shi kong zhong you tian, er yu wang yan: 'ru lai jin zhe zai ci lin zhong, shi zhu tian ren zui shang fu tian, da wang yi ying gong jing gong yang. you ying xuan shi guo zhong ren min, jie xi ling qi gong yang ru lai.' shi wang ji wen bi tian yu yi, xin da huan xi, bei zeng yong yue. bian jin lin zhong, yao jian ru lai, xiang hao zhuang yan; you jian you lou pin luo jia ye, xiong di san ren, bing qi di zi, qian hou wei rao. ru sheng man yue chu zhong xing zhong, bu bu yong yue, bu neng zi sheng, ji zhi fu suo, tou mian li zu. er bai fu yan: 'wo shi yue zhong mo jie ti wang, ming pin pi suo luo, shi zun zhi bu?' fu ji da yan: 'shan zai, da wang! ' yu shi pin pi suo luo wang, que zuo yi mian. shi po luo men, ji yi da chen, zhu ren min zhong, jie xi jiu zuo.

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

[0650c02] "At that time, the World-Honored One, seeing that all the assembled people were seated comfortably, immediately, with a Brahma-like voice, asked King 頻毘娑羅 [pin pi suo luo] (Bimbisara), 'Great King! Are your four elements always at peace? Is governing the affairs of the people not too laborious?' The king replied, 'By the grace of the World-Honored One, I am fortunately at peace.' At that time, King 頻毘娑羅 [pin pi suo luo] (Bimbisara), and the other learned 婆羅門 [po luo men] (Brahmins), 長者 [zhang zhe] (elders), 居士 [ju shi] (householders), ministers, and people, seeing 迦葉 [jia ye] (Kāśyapa) as a disciple of the Buddha, said to each other, 'Alas! The Tathagata has great divine power, and profound and inconceivable wisdom, that he can subdue such a person and make him a disciple.' At that time, there were also other people who thought to themselves, '優樓頻螺迦葉 [you lou pin luo jia ye] (Uruvilva Kāśyapa) has great wisdom and is universally revered by the people of the world. How could he become a disciple of 沙門 [sha men] (Śramaṇa) 瞿曇 [qu tan] (Gautama)?' Their hearts were filled with doubt.

[0650c02] “ěr shí shì zūn, jì jiàn lái zhòng jiē ān zuò yǐ； jí yǐ fàn yīn, wèi wèn pín pí suō luó wáng yán: ‘dà wáng! sì dà cháng ān yǐn bù? tǒng lǐ mín wù, wú nǎi láo yé?’ wáng jí dá yán: ‘méng shì zūn ēn, xìng dé ān yǐn.’ ěr shí pín pí suō luó wáng, jí yú dà xué pó luó mén zhǎng zhě jū shì, dà chén rén mín, jì jiàn jiā yè, wèi fú dì zi, zì xiāng wèi yán: ‘wū hū! rú lái yǒu dà shén lì, zhì huì shēn yuǎn, bù kě sī yì, nǎi néng fú yú rú cǐ zhī rén, yǐ wèi dì zi.’ ěr shí fù yǒu zhū yú rén zhòng, xīn zì niàn yán: ‘yōu lóu pín luó jiā yè, yǒu dà zhì huì, pǔ wèi shì rén zhī suǒ guī xìn, yún hé dāng wèi shā mén qú tán, ér zuò dì zi?’ xīn huái hú yí.

[0650c02] "er shi shi zun, ji jian lai zhong jie an zuo yi; ji yi fan yin, wei wen pin pi suo luo wang yan: 'da wang! si da chang an yin bu? tong li min wu, wu nai lao ye?' wang ji da yan: 'meng shi zun en, xing de an yin.' er shi pin pi suo luo wang, ji yu da xue po luo men zhang zhe ju shi, da chen ren min, ji jian jia ye, wei fu di zi, zi xiang wei yan: 'wu hu! ru lai you da shen li, zhi hui shen yuan, bu ke si yi, nai neng fu yu ru ci zhi ren, yi wei di zi.' er shi fu you zhu yu ren zhong, xin zi nian yan: 'you lou pin luo jia ye, you da zhi hui, pu wei shi ren zhi suo gui xin, yun he dang wei sha men qu tan, er zuo di zi?' xin huai hu yi.

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

[0650c12] "At that time, the World-Honored One, knowing their thoughts, said to 迦葉 [jia ye] (Kāśyapa), 'You should now manifest various divine transformations.' Thereupon, 迦葉 [jia ye] (Kāśyapa) ascended into the sky, water emitted from his upper body, fire from his lower body; fire emitted from his upper body, water from his lower body; sometimes he manifested a large body, filling the sky; sometimes he manifested a small body; sometimes he divided his one body into innumerable bodies; sometimes he appeared to enter the earth and then emerged again; in the sky, he walked, stood, sat, and lay down. When the entire assembly saw this, they exclaimed that it was unprecedented and all proclaimed, 'The First Great Immortal.' At that time, 迦葉 [jia ye] (Kāśyapa), having manifested these transformations, descended from the sky, came before the Buddha, prostrated himself with his head at the Buddha's feet, and said to the Buddha, 'The World-Honored One is truly the teacher of devas and humans; I am truly a disciple of the Venerable One.' He said this three times. The Buddha replied, 'It is so, it is so! 迦葉 [jia ye] (Kāśyapa)! What benefit did you see in my Dharma that you abandoned your fire implements and 出家 [chu jia] (renounced)?' Thereupon, 迦葉 [jia ye] (Kāśyapa) replied in verse:

'In my former days,
The merit of fire worship,
Allowed me to be born among devas and humans,
To enjoy the pleasures of the five desires.
Always thus revolving,
Submerged in the ocean of birth and death;
I saw this fault,
And therefore abandoned it.
Moreover, the merit of fire worship,
Allowed me to be born among devas and humans;
It increases 貪 [tan] (greed), 恚 [hui] (anger), and 癡 [chi] (ignorance),
Therefore, I distanced myself from it.
Moreover, the merit of fire worship,
Is for the sake of future births,
Since there is birth,
There will surely be old age, sickness, and death;
Having seen such things,
Therefore, I abandoned the fire Dharma.
Giving assemblies, practicing asceticism,
And the merit of fire worship,
Though one may be born in 梵天 [fan tian] (Brahma-heaven),
This is not the ultimate place;
For this reason,
I abandoned fire worship.
I see the Tathagata's Dharma,
Free from birth, old age, sickness, and death,
The ultimate place of liberation,
Therefore, I have now 出家 [chu jia] (renounced).
The Tathagata is truly liberated,
The teacher of devas and humans,
For this reason,
I take refuge in the Great Saint, the Honored One.
The Tathagata's great compassion,
Manifests various skillful means,
And all divine powers,
To guide me;
How can I still,
Worship the fire Dharma?'

[0650c12] “ěr shí shì zūn, zhī bǐ xīn niàn, jí yǔ jiā yè: ‘rǔ jīn yí yīng xiàn zhū shén biàn.’ yú shí jiā yè, jí shēng xū kōng, shēn shàng chū shuǐ, shēn xià chū huǒ； shēn shàng chū huǒ, shēn xià chū shuǐ； huò xiàn dà shēn, mǎn xū kōng zhōng； huò fù xiàn xiǎo； huò fēn yī shēn, wèi wú liàng shēn； huò xiàn rù de, hái fù yǒng chū； yú xū kōng zhōng, xíng zhù zuò wò. jǔ zhòng jiàn yǐ, tàn wèi céng yǒu, xī jiē chēng yán: ‘dì yī dà xiān.’ ěr shí jiā yè, xiàn cǐ biàn yǐ, jí cóng kōng xià, dào yú fú qián, tóu miàn lǐ zú, ér bái fú yán: ‘shì zūn shí shì tiān rén zhī shī, wǒ jīn shí shì zūn zhī dì zi.’ rú shì sān shuō. fú jí dá yán: ‘rú shì, rú shì! jiā yè! rǔ yú wǒ fǎ jiàn hé děng lì, qì shě huǒ jù, ér chū jiā yé?’ yú shì jiā yè, yǐ jì dá yán:

“ ‘wǒ yú xī rì zhōng,　　suǒ shì huǒ gōng dé,
　　dé shēng tiān rén zhōng,　　shòu yú wǔ yù lè.
　　héng rú shì lún zhuǎn,　　méi yú shēng sǐ hǎi；
　　wǒ jiàn cǐ guò huàn,　　suǒ yǐ qì shě zhī.
　　yòu fù shì huǒ fú,　　dé shēng tiān rén zhōng；
　　zēng zhǎng tān huì chī,　　shì gù wǒ yuǎn lí.
　　yòu fù shì huǒ fú,　　wèi qiú jiāng lái shēng,
　　jì yǐ yǒu shēng gù,　　bì yǒu lǎo bìng sǐ；
　　yǐ jiàn rú cǐ shì,　　shì gù qì huǒ fǎ.
　　shī huì xiū kǔ xíng,　　jí yǐ shì huǒ fú,
　　suī dé shēng fàn tiān,　　cǐ fēi jiū jìng chù；
　　yǐ shì yīn yuán gù,　　suǒ yǐ qì shì huǒ.
　　wǒ jiàn rú lái fǎ,　　lí shēng lǎo bìng sǐ,
　　jiū jìng jiě tuō chù,　　shì gù jīn chū jiā.
　　rú lái zhēn jiě tuō,　　wèi zhū tiān rén shī,
　　yǐ shì yīn yuán gù,　　guī yī dà shèng zūn.
　　rú lái dà cí bēi,　　xiàn zhǒng zhǒng fāng biàn,
　　jí zhū shén tōng lì,　　ér yǐ yǐn dǎo wǒ；
　　yún hé ér fù yīng,　　fèng shì yú huǒ fǎ?’

[0650c12] "er shi shi zun, zhi bi xin nian, ji yu jia ye: 'ru jin yi ying xian zhu shen bian.' yu shi jia ye, ji sheng xu kong, shen shang chu shui, shen xia chu huo; shen shang chu huo, shen xia chu shui; huo xian da shen, man xu kong zhong; huo fu xian xiao; huo fen yi shen, wei wu liang shen; huo xian ru de, hai fu yong chu; yu xu kong zhong, xing zhu zuo wo. ju zhong jian yi, tan wei ceng you, xi jie cheng yan: 'di yi da xian.' er shi jia ye, xian ci bian yi, ji cong kong xia, dao yu fu qian, tou mian li zu, er bai fu yan: 'shi zun shi shi tian ren zhi shi, wo jin shi shi zun zhi di zi.' ru shi san shuo. fu ji da yan: 'ru shi, ru shi! jia ye! ru yu wo fa jian he deng li, qi she huo ju, er chu jia ye?' yu shi jia ye, yi ji da yan:

" 'wo yu xi ri zhong, suo shi huo gong de,
de sheng tian ren zhong, shou yu wu yu le.
heng ru shi lun zhuan, mei yu sheng si hai;
wo jian ci guo huan, suo yi qi she zhi.
you fu shi huo fu, de sheng tian ren zhong;
zeng zhang tan hui chi, shi gu wo yuan li.
you fu shi huo fu, wei qiu jiang lai sheng,
ji yi you sheng gu, bi you lao bing si;
yi jian ru ci shi, shi gu qi huo fa.
shi hui xiu ku xing, ji yi shi huo fu,
sui de sheng fan tian, ci fei jiu jing chu;
yi shi yin yuan gu, suo yi qi shi huo.
wo jian ru lai fa, li sheng lao bing si,
jiu jing jie tuo chu, shi gu jin chu jia.
ru lai zhen jie tuo, wei zhu tian ren shi,
yi shi yin yuan gu, gui yi da sheng zun.
ru lai da ci bei, xian zhong zhong fang bian,
ji zhu shen tong li, er yi yin dao wo;
yun he er fu ying, feng shi yu huo fa?'

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

[0651a13] "At that time, King 頻毘娑羅 [pin pi suo luo] (Bimbisara) and the great assembly, hearing 優樓頻螺迦葉 [you lou pin luo jia ye] (Uruvilva Kāśyapa) speak these verses, were greatly delighted. They developed deep reverence and faith in the Tathagata, definitively knowing that the Tathagata had certainly attained 一切種智 [yi qie zhong zhi] (all-knowing wisdom), and truly knew that 迦葉 [jia ye] (Kāśyapa) was a disciple of the Buddha. At that time, the devas in the sky rained down various celestial flowers, played wonderful music, and with one voice proclaimed, 'Excellent! 優樓頻螺迦葉 [you lou pin luo jia ye] (Uruvilva Kāśyapa), you have well spoken these verses!' At that time, the World-Honored One, knowing that the minds of the great assembly were firm and no longer doubtful, and observing that their roots were all mature, then expounded the Dharma to them, saying, 'Great King, you should know! This 五陰身 [wu yin shen] (five aggregates body) is based on 識 [shi] (consciousness). Because of 識 [shi] (consciousness), the sense faculty of 意根 [yi gen] (mind-root) arises. Because of the 意根 [yi gen] (mind-root), 色 [se] (form) arises. And this phenomenon of 色 [se] (form) arises and ceases without staying. Great King! If you can contemplate in this way, then you will be able to truly know the impermanence of the body. If you contemplate the body in this way and do not grasp the characteristics of the body, then you can be free from self and from what belongs to self. If you can contemplate 色 [se] (form) and be free from self and what belongs to self, you will then know that the arising of 色 [se] (form) is the arising of suffering. If you know that the cessation of 色 [se] (form) is the cessation of suffering. If a person can contemplate in this way, it is called liberation. If a person cannot contemplate in this way, it is called bondage. Phenomena are fundamentally without self and without what belongs to self. Because of mistaken thought, one falsely believes in self and what belongs to self, but there is no real phenomenon. If one can cut off this mistaken thought, then that is liberation.'

[0651a13] “ěr shí pín pí suō luó wáng, jí zhū dà zhòng, wén yōu lóu pín luó jiā yè shuō cǐ jì yán, xīn dà huān xǐ, yú rú lái suǒ, shēn shēng jìng xìn, jué dìng dé zhī rú lái bì chéng yú yī qiè zhǒng zhì, shěn zhī jiā yè shì fú dì zi. ěr shí zhū tiān, yú xū kōng zhōng, yǔ zhòng tiān huā, zuò miào jì lè, yì kǒu tóng yīn chàng yán: ‘shàn zāi! yōu lóu pín luó jiā yè, kuài shuō cǐ jì.’ ěr shí shì zūn, zhī zhū dà zhòng xīn yì jué dìng wú fù hú yí, yòu guān qí gēn jiē yǐ chéng shú jí wèi shuō fǎ: ‘dà wáng dāng zhī! cǐ wǔ yīn shēn yǐ shí wèi běn. yīn yú shí gù, ér shēng yì gēn. yǐ yì gēn gù, ér shēng yú sè. ér cǐ sè fǎ, shēng miè bù zhù. dà wáng! ruò néng rú shì guān zhě, zé néng yú shēn, shàn zhī wú cháng. rú cǐ guān shēn, bù qǔ shēn xiāng, zé néng lí wǒ jí yú wǒ suǒ. ruò néng guān sè, lí wǒ wǒ suǒ, jí zhī sè shēng biàn shì kǔ shēng. ruò zhī sè miè biàn shì kǔ miè. ruò rén néng zuò rú cǐ guān zhě, shì míng wèi jiě. ruò rén bù néng zuò sī guān zhě, shì míng wèi fù. fǎ běn wú wǒ jí yǐ wǒ suǒ. yǐ dào xiǎng gù, héng jì yǒu wǒ jí yǐ wǒ suǒ, wú yǒu shí fǎ. ruò néng duàn cǐ dào huò xiǎng zhě, zé shì jiě tuō.’

[0651a13] "er shi pin pi suo luo wang, ji zhu da zhong, wen you lou pin luo jia ye shuo ci ji yan, xin da huan xi, yu ru lai suo, shen sheng jing xin, jue ding de zhi ru lai bi cheng yu yi qie zhong zhi, shen zhi jia ye shi fu di zi. er shi zhu tian, yu xu kong zhong, yu zhong tian hua, zuo miao ji le, yi kou tong yin chang yan: 'shan zai! you lou pin luo jia ye, kuai shuo ci ji.' er shi shi zun, zhi zhu da zhong xin yi jue ding wu fu hu yi, you guan qi gen jie yi cheng shu ji wei shuo fa: 'da wang dang zhi! ci wu yin shen yi shi wei ben. yin yu shi gu, er sheng yi gen. yi yi gen gu, er sheng yu se. er ci se fa, sheng mie bu zhu. da wang! ruo neng ru shi guan zhe, ze neng yu shen, shan zhi wu chang. ru ci guan shen, bu qu shen xiang, ze neng li wo ji yu wo suo. ruo neng guan se, li wo wo suo, ji zhi se sheng bian shi ku sheng. ruo zhi se mie bian shi ku mie. ruo ren neng zuo ru ci guan zhe, shi ming wei jie. ruo ren bu neng zuo si guan zhe, shi ming wei fu. fa ben wu wo ji yi wo suo. yi dao xiang gu, heng ji you wo ji yi wo suo, wu you shi fa. ruo neng duan ci dao huo xiang zhe, ze shi jie tuo.'

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

[0651a29] "At that time, King 頻毘娑羅 [pin pi suo luo] (Bimbisara) thought to himself, 'If saying that sentient beings have a self is considered bondage, then all sentient beings are without self. Since there is no self, who receives the karmic retribution?' At that time, the World-Honored One, knowing his thought, said to him, 'All sentient beings' performance of good and evil, and receiving karmic retribution, are neither created by a self nor received by a self. However, there are now those who perform good and evil and receive karmic retribution. Great King, listen carefully, I will explain to you. Great King! It is simply that when the 情 [qing] (sense faculties), 塵 [chen] (sense objects), and 識 [shi] (consciousness) unite, defilement arises in relation to the object, and confused thoughts proliferate. Because of this, one wanders through birth and death, suffering all kinds of painful retribution. If there is no defilement in relation to the object and confused thoughts cease, then liberation is attained. The three factors of 情 [qing] (sense faculties), 塵 [chen] (sense objects), and 識 [shi] (consciousness) combine to give rise to good and evil and receive karmic retribution; there is no separate self. For example, when drilling for fire, fire arises due to the hand turning the fire-drill. However, the nature of fire does not arise from the hand or emerge from the fire-drill, nor is it separate from the hand and fire-drill. The 情 [qing] (sense faculties), 塵 [chen] (sense objects), and 識 [shi] (consciousness) are also like this.'

[0651a29] “ěr shí pín pí suō luó wáng, xīn zì sī wéi: ‘ruò wèi zhòng shēng yán yǒu wǒ zhě, ér míng wèi fù. yī qiè zhòng shēng, jiē xī wú wǒ. jì wú yǒu wǒ, shuí shòu guǒ bào?’ ěr shí shì zūn, zhī bǐ xīn niàn, jí yǔ zhī yán: ‘yī qiè zhòng shēng, suǒ wèi shàn è, jí shòu guǒ bào, jiē fēi wǒ zào, yì fēi wǒ shòu. ér jīn xiàn yǒu zào zuò shàn è shòu guǒ bào zhě, dà wáng dì tīng, dāng wèi wáng shuō. dà wáng! dàn yǐ qíng chén shí hé, yú jìng shēng rǎn, lèi xiǎng zī fán. yǐ shì yuán gù, chí liú shēng sǐ, bèi shòu kǔ bào. ruò yú jìng wú rǎn, xī qí lèi xiǎng, zé dé jiě tuō. yǐ qíng chén shí sān shì yīn yuán, gòng qǐ shàn è, jí shòu guǒ bào, gèng wú bié wǒ. pì rú zuān huǒ, yīn shǒu zhuǎn suì, dé yǒu huǒ shēng. rán bǐ huǒ xìng, bù cóng shǒu shēng jí yǐ suì chū, yì fù bù lí shǒu jí suì zuān. bǐ qíng chén shí, yì fù rú shì.’

[0651a29] "er shi pin pi suo luo wang, xin zi si wei: 'ruo wei zhong sheng yan you wo zhe, er ming wei fu. yi qie zhong sheng, jie xi wu wo. ji wu you wo, shui shou guo bao?' er shi shi zun, zhi bi xin nian, ji yu zhi yan: 'yi qie zhong sheng, suo wei shan e, ji shou guo bao, jie fei wo zao, yi fei wo shou. er jin xian you zao zuo shan e shou guo bao zhe, da wang di ting, dang wei wang shuo. da wang! dan yi qing chen shi he, yu jing sheng ran, lei xiang zi fan. yi shi yuan gu, chi liu sheng si, bei shou ku bao. ruo yu jing wu ran, xi qi lei xiang, ze de jie tuo. yi qing chen shi san shi yin yuan, gong qi shan e, ji shou guo bao, geng wu bie wo. pi ru zuan huo, yin shou zhuan sui, de you huo sheng. ran bi huo xing, bu cong shou sheng ji yi sui chu, yi fu bu li shou ji sui zuan. bi qing chen shi, yi fu ru shi.'

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

[0651b13] "At that time, King 頻毘娑羅 [pin pi suo luo] (Bimbisara) again thought to himself, 'If good and evil and the receiving of karmic retribution arise from the union of 情 [qing] (sense faculties), 塵 [chen] (sense objects), and 識 [shi] (consciousness), then they should always be united and never separated; if they are not always united, then this is an annihilationist view.' At that time, the World-Honored One, knowing the king's thought, replied, 'These 情 [qing] (sense faculties), 塵 [chen] (sense objects), and 識 [shi] (consciousness) are neither permanent nor annihilated. Why? Because of their union, they are not annihilated; because of their separation, they are not permanent. For example, when a seed grows into a sprout and leaves due to earth and water. Since the seed perishes, it cannot be called permanent. Since sprouts and leaves are produced, it cannot be called annihilated. Being free from permanence and annihilation is called the 中道 [zhong dao] (Middle Way). The three factors are also like this.' At that time, King 頻毘娑羅 [pin pi suo luo] (Bimbisara), having heard this Dharma, his mind opened and understood; he removed the dust and defilements from all phenomena and attained the 法眼淨 [fa yan jing] (pure Dharma eye). Eighty thousand 那由他 [na you ta] (nayuta) 婆羅門 [po luo men] (Brahmins), ministers, and people also removed the dust and defilements from all phenomena and attained the 法眼淨 [fa yan jing] (pure Dharma eye). Nine hundred sixty thousand 那由他 [na you ta] (nayuta) devas also removed the dust and defilements from all phenomena and attained the 法眼淨 [fa yan jing] (pure Dharma eye).

[0651b13] “shí pín pí suō luó wáng, yòu zì sī wéi: ‘ruò yǐ qíng chén shí hé hé gù, ér yǒu shàn è shòu guǒ bào zhě, biàn wèi cháng hé, bù yīng lí jué； ruò bù cháng hé, shì zé wèi duàn.’ ěr shí shì zūn, zhī wáng xīn niàn, jí biàn dá yán: ‘cǐ qíng chén shí, bù cháng bù duàn. hé yǐ gù? hé gù bù duàn, lí gù bù cháng. pì rú yuán yú de shuǐ yīn bǐ zhǒng zi, ér shēng yá yè. zhǒng zi jì xiè, bù dé míng cháng. shēng yá yè gù, bù dé míng duàn. lí yú duàn cháng gù míng zhōng dào. sān shì yīn yuán, yì fù rú shì.’ ěr shí pín pí suō luó wáng, wén cǐ fǎ yǐ, xīn kāi yì jiě； yú zhū fǎ zhōng, yuǎn chén lí gòu, dé fǎ yǎn jìng. bā wàn nà yóu tā pó luó mén dà chén rén mín, yì yú zhū fǎ, yuǎn chén lí gòu, dé fǎ yǎn jìng. jiǔ shí liù wàn nà yóu tā zhū tiān, yòu yú zhū fǎ, yuǎn chén lí gòu, dé fǎ yǎn jìng.

[0651b13] "shi pin pi suo luo wang, you zi si wei: 'ruo yi qing chen shi he he gu, er you shan e shou guo bao zhe, bian wei chang he, bu ying li jue; ruo bu chang he, shi ze wei duan.' er shi shi zun, zhi wang xin nian, ji bian da yan: 'ci qing chen shi, bu chang bu duan. he yi gu? he gu bu duan, li gu bu chang. pi ru yuan yu de shui yin bi zhong zi, er sheng ya ye. zhong zi ji xie, bu de ming chang. sheng ya ye gu, bu de ming duan. li yu duan chang gu ming zhong dao. san shi yin yuan, yi fu ru shi.' er shi pin pi suo luo wang, wen ci fa yi, xin kai yi jie; yu zhu fa zhong, yuan chen li gou, de fa yan jing. ba wan na you ta po luo men da chen ren min, yi yu zhu fa, yuan chen li gou, de fa yan jing. jiu shi liu wan na you ta zhu tian, you yu zhu fa, yuan chen li gou, de fa yan jing.

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

[0651b25] "At that time, King 頻毘娑羅 [pin pi suo luo] (Bimbisara) immediately rose from his seat, prostrated himself with his head at the Buddha's feet, joined his palms, and said to the Buddha, 'Excellent! World-Honored One! You were able to renounce the position of a 轉輪聖王 [zhuan lun sheng wang] (Wheel-Turning Holy King), 出家 [chu jia] (renounce) and cultivate the Way, and attain 一切種智 [yi qie zhong zhi] (all-knowing wisdom). I was formerly foolish, wishing to keep the World-Honored One to govern a small country. Now, seeing your compassionate countenance and hearing the true Dharma, I feel ashamed and regret my past transgressions. May the World-Honored One, with great compassion, accept my repentance. I previously said to the World-Honored One, "If you attain the Way, I wish to be delivered first." Today, my long-held wish has finally been fulfilled. By the grace of the World-Honored One, I have entered the path. From today onwards, I will make offerings to the World-Honored One and the 比丘僧 [bi qiu seng] (Sangha of Bhikṣus), ensuring that they lack nothing in the four necessities. May the World-Honored One reside in 竹園 [zhu yuan] (Bamboo Grove), so that the 摩竭提國 [mo jie ti guo] (Magadha kingdom) may enjoy long-lasting peace.' The Buddha replied, 'Excellent! Great King! You are able to abandon the three impermanent Dharmas and seek the three permanent retributions; your wish will be fulfilled.' At that time, King 頻毘娑羅 [pin pi suo luo] (Bimbisara), knowing that the Buddha had accepted his invitation to reside in 竹園 [zhu yuan] (Bamboo Grove), prostrated himself with his head at the Buddha's feet, took his leave, and departed.

[0651b25] “shí pín pí suō luó wáng, jí cóng zuò qǐ, dǐng lǐ fú zú, hé zhǎng bái fú: ‘kuài zāi! shì zūn! néng shě zhuǎn lún shèng wáng zhī wèi, chū jiā xué dào, chéng yī qiè zhǒng zhì. wǒ xī yú chī, yù liú shì zūn lín zhì xiǎo guó, jīn dǔ cí yán, yòu wén zhèng fǎ, fāng huái cán kuì, zhuī huǐ xī guò. wéi yuàn shì zūn, yǐ dà cí bēi, shòu wǒ chàn huǐ. wǒ yú xī rì, bái shì zūn yán: “ruò dé dào shí, yuàn xiān dù wǒ.” jīn rì shǐ méng sù yuàn chéng suì. hé shì zūn ēn, dé lǚ dào jī. wǒ cóng jīn rì, gōng yǎng shì zūn jí bǐ qiū sēng, dāng lìng sì shì bù shǐ yǒu fá. wéi yuàn shì zūn, zhù yú zhú yuán, lìng mó jié tí guó, zhǎng yè huò ān.’ fú jí dá yán: ‘shàn zāi! dà wáng! nǎi néng shě yú sān bù jiān fǎ, qiú sān jiān bào； dāng lìng wáng yuàn dé mǎn zú yě.’ shí pín pí suō luó wáng, zhī fú shòu qǐng zhù zhú yuán yǐ, dǐng lǐ fú zú, cí tuì ér qù.

[0651b25] "shi pin pi suo luo wang, ji cong zuo qi, ding li fu zu, he zhang bai fu: 'kuai zai! shi zun! neng she zhuan lun sheng wang zhi wei, chu jia xue dao, cheng yi qie zhong zhi. wo xi yu chi, yu liu shi zun lin zhi xiao guo, jin du ci yan, you wen zheng fa, fang huai can kui, zhui hui xi guo. wei yuan shi zun, yi da ci bei, shou wo chan hui. wo yu xi ri, bai shi zun yan: "ruo de dao shi, yuan xian du wo." jin ri shi meng su yuan cheng sui. he shi zun en, de lu dao ji. wo cong jin ri, gong yang shi zun ji bi qiu seng, dang ling si shi bu shi you fa. wei yuan shi zun, zhu yu zhu yuan, ling mo jie ti guo, zhang ye huo an.' fu ji da yan: 'shan zai! da wang! nai neng she yu san bu jian fa, qiu san jian bao; dang ling wang yuan de man zu ye.' shi pin pi suo luo wang, zhi fu shou qing zhu zhu yuan yi, ding li fu zu, ci tui er qu.

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

[0651c08] "When the king returned to the city, he immediately ordered his ministers to construct various halls and dwellings in 竹園 [zhu yuan] (Bamboo Grove). They were to be adorned in various ways, making them extremely magnificent and beautiful, with hanging silk banners and canopies, scattered flowers, and burning incense. When all was prepared, he immediately prepared his carriage and, with his ministers, went to the Buddha's place, prostrated himself with his head at the Buddha's feet, and said to the Buddha, 'The 竹園 [zhu yuan] (Bamboo Grove) 僧伽藍 [seng jia lan] (Sangharama) has been completed; may the World-Honored One, with the 比丘僧 [bi qiu seng] (Sangha of Bhikṣus), out of compassion for me, go and reside there.' At that time, the World-Honored One, with the 比丘 [bi qiu] (Bhikṣus) and countless devas, surrounded by them, entered 王舍城 [wang she cheng] (Rajagriha). As the Tathagata stepped across the threshold, the musical instruments in the city played by themselves without being struck; the narrow gates widened, and the lower gates became higher; all hills and mounds became flat; foul odors and dust naturally became fragrant and pure; the deaf gained hearing, the mute could speak; the blind gained sight, the insane became sane; those with severe and chronic illnesses were all cured; withered trees bloomed, rotten grass flourished; dried ponds filled with surging waves, and fragrant breezes blew gently; phoenixes, peacocks, kingfishers, wild geese, mandarin ducks, and various other birds flew in profusion, emitting harmonious and elegant sounds; such various auspicious signs appeared. Having entered the city, he went with King 頻毘娑羅 [pin pi suo luo] (Bimbisara) to 竹園 [zhu yuan] (Bamboo Grove). At that time, the devas filled the sky; then the king held a precious vase filled with fragrant water and, before the Tathagata, said, 'I now respectfully offer this 竹園 [zhu yuan] (Bamboo Grove) to the Tathagata and the 比丘僧 [bi qiu seng] (Sangha of Bhikṣus). May you mercifully accept it for my sake.' Having said this, he poured out the water. At that time, the World-Honored One silently accepted it and spoke a verse of blessing:

'If one can practice giving,
One cuts off stinginess and greed;
If one can practice patience,
One forever departs from anger and hatred;
If one can perform good deeds,
One distances oneself from ignorance;
If one can possess these three practices,
One quickly reaches 般涅槃 [ban nie pan] (parinirvana).
If there are poor people,
Who have no wealth to give;
When they see others practicing giving,
And give rise to a mind of sympathetic joy;
The karmic reward of sympathetic joy,
Is no different from giving.'

[0651c08] “wáng hái chéng yǐ, jí chì zhū chén, lìng yú zhú yuán, qǐ zhū táng shě. zhǒng zhǒng zhuāng shì, jí lìng yán lì, xuán zēng fān gài, sàn huā shāo xiāng. xī jiē bàn yǐ, jí biàn yán jià, wǎng zhì fú suǒ, tóu miàn lǐ zú, ér bái fú yán: ‘zhú yuán sēng jiā lán, xiū lǐ yǐ bì； wéi yuàn shì zūn, yǔ bǐ qiū sēng, āi mǐn wǒ gù, wǎng zhù bǐ yě.’ ěr shí shì zūn, yǔ zhū bǐ qiū jí wú liàng zhū tiān, qián hòu wéi rào, rù wáng shě chéng. dāng yú rú lái dǎo mén kǔn shí, chéng zhōng lè qì, bù gǔ zì míng； mén xiá gèng guǎng, mén xià gèng gāo； yī qiè qiū xū, jiē xī píng tǎn； chòu huì chén gòu, zì rán xiāng jìng； lóng zhě dé tīng, yǎ zhě néng yán； máng zhě dé shì, kuáng zhě dé zhèng； jū pǐ jí bìng, pǔ jiē chú yù； kū mù fā huā, fǔ cǎo róng xiù； hé chí zēng lán, xiāng fēng qīng mí； fèng què kǒng cuì, fú yàn yuān yāng, yì lèi zhòng niǎo, bīn fēn xiáng jí, chū hé yǎ yīn； yǒu rú shì děng, zhǒng zhǒng xiáng ruì. jì rù chéng yǐ, yǔ pín pí suō luó wáng, jù wǎng zhú yuán. ěr shí zhū tiān, mǎn xū kōng zhōng； shí wáng jí biàn shǒu zhí bǎo píng, shèng yǐ xiāng shuǐ, yú rú lái qián, ér zuò shì yán: ‘wǒ jīn yǐ cǐ zhú yuán fèng shàng rú lái jí bǐ qiū sēng, wéi yuàn āi mǐn wèi wǒ nà shòu.’ zuò cǐ yán yǐ jí biàn shě shuǐ. ěr shí shì zūn, mò rán shòu zhī, shuō jì zhòu yuàn:

“ ‘ruò rén néng bù shī,　　duàn chú yú qiān tān；
　　ruò rén néng rěn rǔ,　　yǒng lí yú chēn huì；
　　ruò rén néng zào shàn,　　zé yuǎn yú yú chī；
　　néng jù cǐ sān xíng,　　sù zhì bān niè pán.
　　ruò yǒu pín qióng rén,　　wú cái kě bù shī；
　　jiàn tā xiū shī shí,　　ér shēng suí xǐ xīn；
　　suí xǐ zhī fú bào,　　yǔ shī děng wú yì.’

[0651c08] "wang hai cheng yi, ji chi zhu chen, ling yu zhu yuan, qi zhu tang she. zhong zhong zhuang shi, ji ling yan li, xuan zeng fan gai, san hua shao xiang. xi jie ban yi, ji bian yan jia, wang zhi fu suo, tou mian li zu, er bai fu yan: 'zhu yuan seng jia lan, xiu li yi bi; wei yuan shi zun, yu bi qiu seng, ai min wo gu, wang zhu bi ye.' er shi shi zun, yu zhu bi qiu ji wu liang zhu tian, qian hou wei rao, ru wang she cheng. dang yu ru lai dao men kun shi, cheng zhong le qi, bu gu zi ming; men xia geng guang, men xia geng gao; yi qie qiu xu, jie xi ping tan; chou hui chen gou, zi ran xiang jing; long zhe de ting, ya zhe neng yan; mang zhe de shi, kuang zhe de zheng; ju pi ji bing, pu jie chu yu; ku mu fa hua, fu cao rong xiu; he chi zeng lan, xiang feng qing mi; feng que kong cui, fu yan yuan yang, yi lei zhong niao, bin fen xiang ji, chu he ya yin; you ru shi deng, zhong zhong xiang rui. ji ru cheng yi, yu pin pi suo luo wang, ju wang zhu yuan. er shi zhu tian, man xu kong zhong; shi wang ji bian shou zhi bao ping, sheng yi xiang shui, yu ru lai qian, er zuo shi yan: 'wo jin yi ci zhu yuan feng shang ru lai ji bi qiu seng, wei yuan ai min wei wo na shou.' zuo ci yan yi ji bian she shui. er shi shi zun, mo ran shou zhi, shuo ji zhou yuan:

" 'ruo ren neng bu shi, duan chu yu qian tan;
ruo ren neng ren ru, yong li yu chen hui;
ruo ren neng zao shan, ze yuan yu yu chi;
neng ju ci san xing, su zhi ban nie pan.
ruo you pin qiong ren, wu cai ke bu shi;
jian ta xiu shi shi, er sheng sui xi xin;
sui xi zhi fu bao, yu shi deng wu yi.'

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

[0652a06] "At that time, the 婆羅門 [po luo men] (Brahmins), ministers, and other people, seeing the king offer the 僧伽藍 [seng jia lan] (Sangharama) to the Tathagata, were all delighted and gave rise to a mind of sympathetic joy. At that time, King 頻毘娑羅 [pin pi suo luo] (Bimbisara), having offered the 僧伽藍 [seng jia lan] (Sangharama), was greatly delighted. He prostrated himself with his head at the Buddha's feet, took his leave, and returned to his dwelling. Among the kings in 閻浮提 [yan fu ti] (Jambudvipa) who saw the Buddha, King 頻毘娑羅 [pin pi suo luo] (Bimbisara) was the foremost. Among the 僧伽藍 [seng jia lan] (Sangharamas), the 竹園 [zhu yuan] (Bamboo Grove) 僧伽藍 [seng jia lan] (Sangharama) was the first.

[0652a06] “ěr shí pó luó mén dà chén, jí yú rén mín, jiàn wáng fèng shī rú lái sēng jiā lán, jiē xī yǒng yuè, shēng suí xǐ xīn. ěr shí pín pí suō luó wáng, shī sēng jiā lán yǐ, xīn dà huān xǐ, tóu miàn lǐ zú, tuì hái suǒ zhù. yán fú tí zhōng, zhū wáng jiàn fú, pín pí suō luó wáng, zuì wèi qí shǒu. zhū sēng jiā lán, zhú yuán sēng jiā lán, zuì wèi qí shǐ.

[0652a06] "er shi po luo men da chen, ji yu ren min, jian wang feng shi ru lai seng jia lan, jie xi yong yue, sheng sui xi xin. er shi pin pi suo luo wang, shi seng jia lan yi, xin da huan xi, tou mian li zu, tui hai suo zhu. yan fu ti zhong, zhu wang jian fu, pin pi suo luo wang, zui wei qi shou. zhu seng jia lan, zhu yuan seng jia lan, zui wei qi shi.

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

[0652a11] "At that time, the World-Honored One resided with the 比丘 [bi qiu] (Bhikṣus) in the 竹園 [zhu yuan] (Bamboo Grove) 僧伽藍 [seng jia lan] (Sangharama); at that time, in 王舍城 [wang she cheng] (Rajagriha), there were two 婆羅門 [po luo men] (Brahmins), intelligent and sharp-rooted, with great wisdom; they were thoroughly conversant in all scriptures and treatises, and no one could defeat them in debate. One, of the 拘栗 [ju li] (Kauravya) clan, was named 優波室沙 [you bo shi sha] (Upatissa), whose mother was named 舍利 [she li] (Sari), so the world called him 舍利弗 [she li fu] (Sariputra). The second, of the 目揵連 [mu qian lian] (Maudgalyayana) clan, was named 目揵羅夜那 [mu qian luo ye na] (Moggallana). Each had one hundred disciples and were universally revered by the people of the country. The two were close friends, loving and respecting each other greatly, and they both vowed, 'If one of us first hears the wonderful Dharma, we will surely enlighten the other, without holding back.'

[0652a11] “ěr shí shì zūn yǔ zhū bǐ qiū, zhù zhú yuán sēng jiā lán； yú shí wáng shě chéng zhōng, yǒu èr pó luó mén, cōng míng lì gēn, yǒu dà zhì huì； yú zhū shū lùn, wú bù tōng dá, biàn cái lùn yì, mò néng cuī fú. yī xìng jū lì, míng yōu bō shì shā, mǔ míng shě lì gù, jǔ shì huàn wèi shě lì fú. èr xìng mù qián lián, míng mù qián luó yè nà. gè yǒu yī bǎi dì zi, pǔ wèi guó rén zhī suǒ zōng yǎng. èr rén hù gòng yǐ wèi qīn yǒu, jí xiāng ài zhòng, xián gòng shì yán: ‘ruò xiān dé wén zhū miào fǎ zhě, yào xiāng kāi wù, wú dé lìn xī.’

[0652a11] "er shi shi zun yu zhu bi qiu, zhu zhu yuan seng jia lan; yu shi wang she cheng zhong, you er po luo men, cong ming li gen, you da zhi hui; yu zhu shu lun, wu bu tong da, bian cai lun yi, mo neng cui fu. yi xing ju li, ming you bo shi sha, mu ming she li gu, ju shi huan wei she li fu. er xing mu qian lian, ming mu qian luo ye na. ge you yi bai di zi, pu wei guo ren zhi suo zong yang. er ren hu gong yi wei qin you, ji xiang ai zhong, xian gong shi yan: 'ruo xian de wen zhu miao fa zhe, yao xiang kai wu, wu de lin xi.'

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

[0652a20] "At that time, the 比丘 [bi qiu] (Bhikṣu) 阿捨婆耆 [a she po qi] (Assaji), wearing his robe and holding his bowl, entered the village to beg for food. He kept his senses well-controlled, and his demeanor was calm and orderly; those on the road who saw him all felt respect. Then 舍利弗 [she li fu] (Sariputra) suddenly met 阿捨婆耆 [a she po qi] (Assaji) on the road, whose senses were well-controlled and whose demeanor was calm and orderly. As 舍利弗 [she li fu] (Sariputra)'s roots of virtue were ripe, he was greatly delighted to see 阿捨婆耆 [a she po qi] (Assaji), and his entire body was filled with joy. He stopped to gaze at him, unable to part. He then asked, 'I observe that you appear to be newly 出家 [chu jia] (renounced), yet you are able to control your senses in this way. I have something to ask, may you please answer me. What is the name of your Great Master now? What Dharma does he teach and expound?' At that time, 阿捨婆耆 [a she po qi] (Assaji) calmly replied, 'My Great Master has attained 一切種智 [yi qie zhong zhi] (all-knowing wisdom), he is the teacher of devas and humans of the Sugarcane lineage. His 相好 [xiang hao] (auspicious marks), wisdom, and divine power are unparalleled. As I am young and have only recently started cultivating the Way, how can I expound the Tathagata's wonderful Dharma? However, I will tell you what I know.' He then spoke a verse:

'All phenomena fundamentally,
Arise from conditions and are without a master;
If one can understand this,
Then one attains the true path.'

[0652a20] “ěr shí ā shě pó qí bǐ qiū, zhe yī chí bō, rù cūn qǐ shí, shàn shè zhū gēn, wēi yí xiáng xù； lù rén jiàn zhě, jiē shēng gōng jìng. shí shě lì fú, hū yú lù cì, féng jiàn ā shě pó qí, shàn shè zhū gēn, wēi yí xiáng xù. bǐ shě lì fú, shàn gēn jì shú, jiàn ā shě pó qí, xīn dà huān xǐ, yǒng yuè biàn shēn, tíng bù zhān shì, bù néng zàn shě. jí biàn wèn yán: ‘wǒ yì guān rǔ, shì xīn chū jiā, ér néng rú cǐ, shè zhū qíng gēn. yù yǒu suǒ wèn, wéi yuàn jiàn dá. rǔ jīn dà shī, qí míng hé děng? yǒu suǒ jiào jiè, yǎn shuō hé fǎ?’ shí ā shě pó qí, jí biàn ān xiáng, ér dá zhī yán: ‘wǒ zhī dà shī, dé yī qiè zhǒng zhì, shì gān zhè zhǒng tiān rén zhī shī, xiāng hǎo zhì huì, jí shén tōng lì, wú yǔ děng zhě. wǒ jì nián yòu, xué dào rì qiǎn, qǐ néng xuān shuō rú lái miào fǎ. rán yǐ suǒ zhī, dāng wèi rǔ shuō.’ jí shuō jì yán:

“ ‘yī qiè zhū fǎ běn,　　yīn yuán shēng wú zhǔ；
　　ruò néng jiě cǐ zhě,　　zé dé zhēn shí dào.’

[0652a20] "er shi a she po qi bi qiu, zhe yi chi bo, ru cun qi shi, shan she zhu gen, wei yi xiang xu; lu ren jian zhe, jie sheng gong jing. shi she li fu, hu yu lu ci, feng jian a she po qi, shan she zhu gen, wei yi xiang xu. bi she li fu, shan gen ji shu, jian a she po qi, xin da huan xi, yong yue bian shen, ting bu zhan shi, bu neng zan she. ji bian wen yan: 'wo yi guan ru, shi xin chu jia, er neng ru ci, she zhu qing gen. yu you suo wen, wei yuan jian da. ru jin da shi, qi ming he deng? you suo jiao jie, yan shuo he fa?' shi a she po qi, ji bian an xiang, er da zhi yan: 'wo zhi da shi, de yi qie zhong zhi, shi gan zhe zhong tian ren zhi shi, xiang hao zhi hui, ji shen tong li, wu yu deng zhe. wo ji nian you, xue dao ri qian, qi neng xuan shuo ru lai miao fa. ran yi suo zhi, dang wei ru shuo.' ji shuo ji yan:

" 'yi qie zhu fa ben, yin yuan sheng wu zhu;
ruo neng jie ci zhe, ze de zhen shi dao.'

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

[0652b06] "At that time, 舍利弗 [she li fu] (Sariputra), having heard 阿捨婆耆 [a she po qi] (Assaji) speak this verse, immediately removed the dust and defilements from all phenomena and attained the 法眼淨 [fa yan jing] (pure Dharma eye). Having seen the path, his heart was greatly delighted, and all his senses were pleased. He thought to himself, 'All sentient beings cling to self, and therefore revolve in birth and death. If the thought of self is removed, then what belongs to self will also be abandoned. Just as sunlight can dispel darkness, the thought of non-self can also dispel the darkness of the view of self. All that I have cultivated and learned until now was wrong view. Only what I have gained now is the true path.' Having thought this, he bowed at 阿捨婆耆 [a she po qi] (Assaji)'s feet and returned to his dwelling. At that time, 阿捨婆耆 [a she po qi] (Assaji) continued begging for food, and when he finished, he returned to 竹園 [zhu yuan] (Bamboo Grove). At that time, 舍利弗 [she li fu] (Sariputra) returned to his dwelling.

[0652b06] “shí shě lì fú, wén ā shě pó qí shuō cǐ jì yǐ, jí yú zhū fǎ, yuǎn chén lí gòu, dé fǎ yǎn jìng. jiàn dào jī yǐ, xīn dà yǒng yuè, shēn zhū qíng gēn, jiē xī yuè yù, ér zì niàn yán: ‘yī qiè zhòng shēng, xī zhe yú wǒ, suǒ yǐ lún huí, zài yú shēng sǐ. ruò chú wǒ xiǎng, jí yú wǒ suǒ, yì jiē dé lí. pì rú rì guāng, néng pò yú àn, wú wǒ zhī xiǎng, yì fù rú shì, xī néng pò yú wǒ jiàn àn zhàng. wǒ cóng xī lái, suǒ kě xiū xué, jiē wèi xié jiàn. wéi jīn suǒ dé, shì zhèng zhēn dào.’ zuò cǐ niàn yǐ, lǐ ā shě pó qí zú, hái guī suǒ zhǐ. shí ā shě pó qí, zhì qián qǐ shí, qì hái zhú yuán. shí shě lì fú, hái zhì zhù chù.

[0652b06] "shi she li fu, wen a she po qi shuo ci ji yi, ji yu zhu fa, yuan chen li gou, de fa yan jing. jian dao ji yi, xin da yong yue, shen zhu qing gen, jie xi yue yu, er zi nian yan: 'yi qie zhong sheng, xi zhe yu wo, suo yi lun hui, zai yu sheng si. ruo chu wo xiang, ji yu wo suo, yi jie de li. pi ru ri guang, neng po yu an, wu wo zhi xiang, yi fu ru shi, xi neng po yu wo jian an zhang. wo cong xi lai, suo ke xiu xue, jie wei xie jian. wei jin suo de, shi zheng zhen dao.' zuo ci nian yi, li a she po qi zu, hai gui suo zhi. shi a she po qi, zhi qian qi shi, qi hai zhu yuan. shi she li fu, hai zhi zhu chu.

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

[0652b15] "At that time, 目揵羅夜那 [mu qian luo ye na] (Moggallana), whose roots of virtue were ripe, saw 舍利弗 [she li fu] (Sariputra), whose senses were calm and settled, his demeanor orderly, and his countenance joyful, different from usual. He then asked, 'I observe that your senses and countenance are different from usual; you must have already attained the wonderful Dharma of nectar. I once made a vow with you that if one of us heard the wonderful Dharma, we would surely enlighten the other. Please tell me what you have attained.' At that time, 舍利弗 [she li fu] (Sariputra) replied, 'I have indeed attained the Dharma of nectar.' 目揵羅夜那 [mu qian luo ye na] (Moggallana) heard this and was immeasurably delighted, exclaiming, 'Excellent! Please tell me now.' 舍利弗 [she li fu] (Sariputra) said, 'I was walking when I met a 比丘 [bi qiu] (Bhikṣu) holding his robe and bowl, entering the village to beg for food. His senses were calm and settled, and his demeanor was orderly. When I saw him, I felt deep respect. When I reached him, I asked, "I observe that you appear to be newly 出家 [chu jia] (renounced), yet you are able to control your senses in this way. I have something to ask, may you please answer me. What is the name of your Great Master now? What Dharma does he teach and expound?" At that time, 阿捨婆耆 [a she po qi] (Assaji) calmly replied to me, "My Great Master has attained 一切種智 [yi qie zhong zhi] (all-knowing wisdom), he is the teacher of devas and humans of the Sugarcane lineage. His 相好 [xiang hao] (auspicious marks), wisdom, and divine power are unparalleled. As I am young and have only recently started cultivating the Way, how can I expound the Tathagata's wonderful Dharma? However, I will tell you what I know." He then spoke a verse:

'All phenomena fundamentally,
Arise from conditions and are without a master;
If one can understand this,
Then one attains the true path.'

[0652b15] “shí mù qián luó yè nà, shàn gēn yǐ shú, jiàn shě lì fú, zhū gēn jì dìng, wēi yí xiáng xù, yán róng yí yuè, yì yú cháng rì. jí biàn wèn yán: ‘wǒ jīn guān rǔ, zhū gēn yán mào, yǔ cháng yǒu yì, bì dāng yǐ dé gān lù miào fǎ. wǒ xī yǔ rǔ gòng jié shì yán, ruò wén miào fǎ, yào xiāng qǐ wù. rǔ yǒu suǒ dé, yuàn wèi wǒ shuō.’ shí shě lì fú, jí biàn dá yán: ‘wǒ jīn shí yǐ dé gān lù fǎ.’ mù qián luó yè nà wén yǐ, huān xǐ wú liàng, tàn yán: ‘shàn zāi! shí wèi wǒ shuō.’ shě lì fú yán: ‘wǒ jīn chū xíng féng yī bǐ qiū, zhí chí yī bō, rù cūn qǐ shí, zhū gēn jì jìng, wēi yí xiáng xù. wǒ jì jiàn yǐ, shēn shēng gōng jìng, jì dào qí suǒ, ér wèn zhī yán: “wǒ yì guān rǔ, shì xīn chū jiā, ér néng rú cǐ, shè zhū qíng gēn. yù yǒu suǒ wèn, wéi yuàn jiàn dá. rǔ jīn dà shī, qí míng hé děng? yǒu suǒ jiào jiè, yǎn shuō hé fǎ?” shí ā shě pó qí, jí biàn ān xiáng, ér jiàn dá yán: “wǒ zhī dà shī, dé yī qiè zhǒng zhì, shì gān zhè zhǒng tiān rén zhī shī. xiāng hǎo zhì huì, jí shén tōng lì, wú yǔ děng zhě. wǒ jì nián yòu, xué dào rì qiǎn, qǐ néng xuān shuō rú lái miào fǎ. rán yǐ suǒ zhī, dāng wèi rǔ shuō.” jí shuō jì yán:

“ ‘ “yī qiè zhū fǎ běn,　　yīn yuán shēng wú zhǔ；
　　　ruò néng jiě cǐ zhě,　　jí dé zhēn shí dào.” ’

[0652b15] "shi mu qian luo ye na, shan gen yi shu, jian she li fu, zhu gen ji ding, wei yi xiang xu, yan rong yi yue, yi yu chang ri. ji bian wen yan: 'wo jin guan ru, zhu gen yan mao, yu chang you yi, bi dang yi de gan lu miao fa. wo xi yu ru gong jie shi yan, ruo wen miao fa, yao xiang qi wu. ru you suo de, yuan wei wo shuo.' shi she li fu, ji bian da yan: 'wo jin shi yi de gan lu fa.' mu qian luo ye na wen yi, huan xi wu liang, tan yan: 'shan zai! shi wei wo shuo.' she li fu yan: 'wo jin chu xing feng yi bi qiu, zhi chi yi bo, ru cun qi shi, zhu gen ji jing, wei yi xiang xu. wo ji jian yi, shen sheng gong jing, ji dao qi suo, er wen zhi yan: "wo yi guan ru, shi xin chu jia, er neng ru ci, she zhu qing gen. yu you suo wen, wei yuan jian da. ru jin da shi, qi ming he deng? you suo jiao jie, yan shuo he fa?" shi a she po qi, ji bian an xiang, er jian da yan: "wo zhi da shi, de yi qie zhong zhi, shi gan zhe zhong tian ren zhi shi. xiang hao zhi hui, ji shen tong li, wu yu deng zhe. wo ji nian you, xue dao ri qian, qi neng xuan shuo ru lai miao fa. ran yi suo zhi, dang wei ru shuo." ji shuo ji yan:

" ' "yi qie zhu fa ben, yin yuan sheng wu zhu;
ruo neng jie ci zhe, ji de zhen shi dao." '

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

[0652c06] "At that time, 目揵羅夜那 [mu qian luo ye na] (Moggallana), having heard 舍利弗 [she li fu] (Sariputra) say this, immediately removed the dust and defilements from all phenomena and attained the 法眼淨 [fa yan jing] (pure Dharma eye). At that time, 舍利弗 [she li fu] (Sariputra) and 目揵羅夜那 [mu qian luo ye na] (Moggallana), having each attained the nectar in the Buddha's Dharma, said to each other, 'We have both benefited from the Buddha's Dharma; now we should go together to the Buddha's place and seek to 出家 [chu jia] (renounce).' Having said this, they each called their disciples and said to them, 'We have now attained the taste of nectar in the Buddha's Dharma; only this Dharma is the transcendent path. We now wish to go and seek to 出家 [chu jia] (renounce) from the Buddha. What do you think?' The disciples replied to their masters, 'All that we know and have attained is due to our Great Master's power. If our master 出家 [chu jia] (renounces), we will all follow.' Thereupon, the two of them, leading two hundred disciples, went to 竹園 [zhu yuan] (Bamboo Grove). As soon as they entered the gate, they saw the Tathagata from afar, adorned with 相好 [xiang hao] (auspicious marks), surrounded by a multitude of 比丘 [bi qiu] (Bhikṣus). Their hearts were greatly delighted, and their entire bodies were filled with joy.

[0652c06] “ěr shí mù qián luó yè nà, wén shě lì fú shuō cǐ yǔ yǐ, jí yú zhū fǎ, yuǎn chén lí gòu, dé fǎ yǎn jìng. ěr shí shě lì fú, yǔ mù qián luó yè nà, gè yú fú fǎ, dé gān lù yǐ, gòng xiāng wèi yán: ‘wǒ děng yǐ yú fú fǎ, gè dé lì yì, jīn zhě yí yīng gòng wǎng fú suǒ, qiú suǒ chū jiā.’ zuò cǐ yǔ yǐ, gè huàn dì zi, ér yǔ zhī yán: ‘wǒ děng jīn zhě yǐ yú fú fǎ, dé gān lù wèi, wéi yǒu cǐ fǎ, shì chū shì dào. wǒ jīn yù wǎng qiú fú chū jiā. rǔ děng yún hé?’ zhū dì zi děng, dá qí shī yán: ‘wǒ děng jīn zhě yǒu suǒ zhī jiàn, jiē dà shī lì. shī ruò chū jiā, wǒ xī suí cóng.’ yú shì èr rén, jí jiāng èr bǎi dì zi, wǎng yì zhú yuán. jì rù mén yǐ, yáo jiàn rú lái, xiāng hǎo zhuāng yán, zhū bǐ qiū zhòng, qián hòu wéi rào, xīn dà huān xǐ, yǒng yuè biàn shēn.

[0652c06] "er shi mu qian luo ye na, wen she li fu shuo ci yu yi, ji yu zhu fa, yuan chen li gou, de fa yan jing. er shi she li fu, yu mu qian luo ye na, ge yu fu fa, de gan lu yi, gong xiang wei yan: 'wo deng yi yu fu fa, ge de li yi, jin zhe yi ying gong wang fu suo, qiu suo chu jia.' zuo ci yu yi, ge huan di zi, er yu zhi yan: 'wo deng jin zhe yi yu fu fa, de gan lu wei, wei you ci fa, shi chu shi dao. wo jin yu wang qiu fu chu jia. ru deng yun he?' zhu di zi deng, da qi shi yan: 'wo deng jin zhe you suo zhi jian, jie da shi li. shi ruo chu jia, wo xi sui cong.' yu shi er ren, ji jiang er bai di zi, wang yi zhu yuan. ji ru men yi, yao jian ru lai, xiang hao zhuang yan, zhu bi qiu zhong, qian hou wei rao, xin da huan xi, yong yue bian shen.

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

[0652c17] "At that time, the World-Honored One, seeing 舍利弗 [she li fu] (Sariputra) and 目揵羅夜那 [mu qian luo ye na] (Moggallana) coming with their disciples, addressed the 比丘 [bi qiu] (Bhikṣus), 'You should know that these two, bringing their disciples, have come to me to seek to 出家 [chu jia] (renounce). One is named 舍利弗 [she li fu] (Sariputra), and the other is named 目揵羅夜那 [mu qian luo ye na] (Moggallana); they will be my foremost disciples in my Dharma. 舍利弗 [she li fu] (Sariputra) is the foremost in wisdom. 目揵羅夜那 [mu qian luo ye na] (Moggallana) is supreme in divine powers.' Having arrived at the Buddha's place, they prostrated themselves with their heads at his feet and said to the Buddha, 'We have attained the path in the Buddha's Dharma and desire to 出家 [chu jia] (renounce). May you please grant permission now.' At that time, the World-Honored One called out, 'Welcome, 比丘 [bi qiu] (Bhikṣu).' Their hair and beards fell off by themselves, and the 袈裟 [jia sha] (kasaya) robes clothed their bodies, and they immediately became 沙門 [sha men] (Śramaṇas). Then, the two hundred disciples, seeing their masters had become 沙門 [sha men] (Śramaṇas), all said to the Buddha, 'We also wish to follow our masters and 出家 [chu jia] (renounce). May the World-Honored One mercifully grant permission.' Thereupon, the World-Honored One again called out, 'Welcome, 比丘 [bi qiu] (Bhikṣu).' Their hair and beards fell off by themselves, and the 袈裟 [jia sha] (kasaya) robes clothed their bodies, and they immediately became 沙門 [sha men] (Śramaṇas). At that time, the World-Honored One extensively expounded the 四諦 [si di] (Four Noble Truths) to 舍利弗 [she li fu] (Sariputra) and 目揵羅夜那 [mu qian luo ye na] (Moggallana), and the two immediately attained the fruit of 阿羅漢 [a luo han] (Arhatship). He again extensively expounded the 四諦 [si di] (Four Noble Truths) to the two hundred disciples, and they immediately removed the dust and defilements from all phenomena and attained the 法眼淨 [fa yan jing] (pure Dharma eye), gradually attaining the fruit of 阿羅漢 [a luo han] (Arhatship). At that time, the World-Honored One, with one thousand two hundred fifty 比丘 [bi qiu] (Bhikṣus), all great 阿羅漢 [a luo han] (Arhats), extensively benefited sentient beings in the 摩竭提國 [mo jie ti guo] (Magadha kingdom). Among the 比丘 [bi qiu] (Bhikṣus), many were named 目乾羅夜那 [mu gan luo ye na] (Moggallana). Therefore, the World-Honored One called this 目揵羅夜那 [mu qian luo ye na] (Moggallana) 大目揵羅夜那 [da mu qian luo ye na] (Maha Maudgalyayana).

[0652c17] “ěr shí shì zūn, jiàn shě lì fú, jí mù qián luó yè nà, yǔ zhū dì zi, xiāng suí lái yǐ, gào zhū bǐ qiū: ‘rǔ děng dāng zhī, jīn cǐ èr rén, jiāng zhū dì zi, lái zhì wǒ suǒ, yù qiú chū jiā. yī míng shě lì fú, yī míng mù qián luó yè nà； dāng yú wǒ fǎ zhōng, wèi shàng dì zi. shě lì fú zhě, yú zhì huì zhōng, zuì wèi dì yī. mù qián luó yè nà zhě, yú shén tōng zhōng, fù wèi wú shàng.’ zhì fú suǒ yǐ, tóu miàn lǐ zú, ér bái fú yán: ‘wǒ yú fú fǎ, yǐ dé dào jī, lè yù chū jiā, yuàn shí tīng xǔ.’ ěr shí shì zūn, jí biàn huàn yán: ‘shàn lái bǐ qiū.’ xū fà zì luò, jiā shā zhe shēn, jí chéng shā mén. shí bǐ èr bǎi dì zi, jì jiàn qí shī chéng shā mén yǐ, jù bái fú yán: ‘wǒ děng yì yù suí shī chū jiā, wéi yuàn shì zūn, chuí mǐn tīng xǔ.’ yú shì shì zūn, jí fù huàn yán: ‘shàn lái bǐ qiū.’ xū fà zì luò, jiā shā zhe shēn, jí chéng shā mén. ěr shí shì zūn, wèi shě lì fú jí mù qián luó yè nà, guǎng shuō sì dì, èr rén jí dé ā luó hàn guǒ. yòu fù wèi bǐ èr bǎi dì zi, guǎng shuō sì dì, jí yú zhū fǎ, yuǎn chén lí gòu, dé fǎ yǎn jìng, nǎi zhì yì chéng ā luó hàn guǒ. ěr shí shì zūn, jí yǔ yī qiān èr bǎi wǔ shí bǐ qiū, jiē dà ā luó hàn, yú mó jié tí guó, guǎng lì zhòng shēng. zhū bǐ qiū zhōng duō yǒu rén míng mù gān luó yè nà shì zūn gù, míng cǐ mù qián luó yè nà, wèi dà mù qián luó yè nà.

[0652c17] "er shi shi zun, jian she li fu, ji mu qian luo ye na, yu zhu di zi, xiang sui lai yi, gao zhu bi qiu: 'ru deng dang zhi, jin ci er ren, jiang zhu di zi, lai zhi wo suo, yu qiu chu jia. yi ming she li fu, yi ming mu qian luo ye na; dang yu wo fa zhong, wei shang di zi. she li fu zhe, yu zhi hui zhong, zui wei di yi. mu qian luo ye na zhe, yu shen tong zhong, fu wei wu shang.' zhi fu suo yi, tou mian li zu, er bai fu yan: 'wo yu fu fa, yi de dao ji, le yu chu jia, yuan shi ting xu.' er shi shi zun, ji bian huan yan: 'shan lai bi qiu.' xu fa zi luo, jia sha zhe shen, ji cheng sha men. shi bi er bai di zi, ji jian qi shi cheng sha men yi, ju bai fu yan: 'wo deng yi yu sui shi chu jia, wei yuan shi zun, chui min ting xu.' yu shi shi zun, ji fu huan yan: 'shan lai bi qiu.' xu fa zi luo, jia sha zhe shen, ji cheng sha men. er shi shi zun, wei she li fu ji mu qian luo ye na, guang shuo si di, er ren ji de a luo han guo. you fu wei bi er bai di zi, guang shuo si di, ji yu zhu fa, yuan chen li gou, de fa yan jing, nai zhi yi cheng a luo han guo. er shi shi zun, ji yu yi qian er bai wu shi bi qiu, jie da a luo han, yu mo jie ti guo, guang li zhong sheng. zhu bi qiu zhong duo you ren ming mu gan luo ye na shi zun gu, ming ci mu qian luo ye na, wei da mu qian luo ye na.

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

[0653a08] "At that time, in the country of 偷羅厥叉 [tou luo jue cha] (Kroshṭuka), there was a 婆羅門 [po luo men] (Brahmin) named 迦葉 [jia ye] (Kāśyapa), who had the 三十二相 [san shi er xiang] (thirty-two auspicious marks), was intelligent and wise, had memorized the four 毘陀經 [pi tuo jing] (Vedas), was thoroughly conversant in all scriptures and treatises, was extremely wealthy, and was skilled in giving alms. His wife was beautiful and unmatched in the entire country. The two naturally had no carnal desires and did not even share the same room. Having cultivated good roots for a long time in the past, they did not enjoy living at home and indulging in the pleasures of the five desires. Day and night they contemplated, felt revulsion for the world, and diligently sought the Dharma of 出家 [chu jia] (renunciation). When they could not find it after such searching, he immediately abandoned his home affairs and entered the mountain forest, thinking and speaking aloud, 'The Buddhas and Tathagatas 出家 [chu jia] (renounce) and cultivate the Way; I too shall now follow the Buddha and 出家 [chu jia] (renounce).' He then took off his precious clothes woven with gold thread, worth hundreds of thousands of gold pieces, and put on worn-out dirty robes, and shaved his own hair and beard. At that time, the devas in the sky, seeing 迦葉 [jia ye] (Kāśyapa) had 出家 [chu jia] (renounced) by himself, said to him, 'Good man! The Sugarcane lineage, the White Pure Prince, whose name is 薩婆悉達 [sa po xi da] (Sarvarthasiddha), 出家 [chu jia] (renounced) and cultivated the Way, attained 一切種智 [yi qie zhong zhi] (all-knowing wisdom), and is called 釋迦牟尼佛 [shi jia mou ni fu] (Sakyamuni Buddha) by the world. He is now residing in the 竹園 [zhu yuan] (Bamboo Grove) in 王舍城 [wang she cheng] (Rajagriha) with one thousand two hundred fifty 阿羅漢 [a luo han] (Arhats).'

[0653a08] “ěr shí tōu luó jué chā guó, yǒu yī pó luó mén, míng yuē jiā yè, yǒu sān shí èr xiāng, cōng míng zhì huì, sòng sì pí tuó jīng, yī qiè shū lùn, wú bù tōng dá, jí dà jù fù, shàn néng bù shī. qí fù duān zhèng, jǔ guó wú shuāng. èr rén zì rán wú yǒu yù xiǎng, nǎi zhì yì bù tóng sù yī shì. jiǔ yú wǎng xī, zhǒng shàn gēn gù, bù lè zài jiā shòu wǔ yù lè. rì yè sī wéi, yàn lí shì jiān, jīng qín qiú fǎng chū jiā zhī fǎ. rú shì tuī xún bù néng dé yǐ, jí shě jiā shì, rù yú shān lín, xīn niàn kǒu yán: ‘zhū fú rú lái, chū jiā xiū dào, wǒ jīn yì dāng suí fú chū jiā.’ jí biàn tuō qù jīn lǚ zhī chéng zhēn bǎo zhī yī, jià zhí bǎi qiān liǎng jīn, ér zhe huài sè nà yī, zì tì xū fà. ěr shí zhū tiān, yú xū kōng zhōng, jì jiàn jiā yè zì chū jiā yǐ. ér yǔ zhī yán: ‘shàn nán zi! gān zhè zhǒng zú, bái jìng wáng zi, qí míng sà pó xī dá, chū jiā xué dào, chéng yī qiè zhǒng zhì, jǔ shì hào wèi shì jiā móu ní fú. jīn zhě yǔ qiān èr bǎi wǔ shí ā luó hàn, zài wáng shě chéng zhú yuán zhōng zhù.’

[0653a08] "er shi tou luo jue cha guo, you yi po luo men, ming yue jia ye, you san shi er xiang, cong ming zhi hui, song si pi tuo jing, yi qie shu lun, wu bu tong da, ji da ju fu, shan neng bu shi. qi fu duan zheng, ju guo wu shuang. er ren zi ran wu you yu xiang, nai zhi yi bu tong su yi shi. jiu yu wang xi, zhong shan gen gu, bu le zai jia shou wu yu le. ri ye si wei, yan li shi jian, jing qin qiu fang chu jia zhi fa. ru shi tui xun bu neng de yi, ji she jia shi, ru yu shan lin, xin nian kou yan: 'zhu fu ru lai, chu jia xiu dao, wo jin yi dang sui fu chu jia.' ji bian tuo qu jin lu zhi cheng zhen bao zhi yi, jia zhi bai qian liang jin, er zhe huai se na yi, zi ti xu fa. er shi zhu tian, yu xu kong zhong, ji jian jia ye zi chu jia yi. er yu zhi yan: 'shan nan zi! gan zhe zhong zu, bai jing wang zi, qi ming sa po xi da, chu jia xue dao, cheng yi qie zhong zhi, ju shi hao wei shi jia mou ni fu. jin zhe yu qian er bai wu shi a luo han, zai wang she cheng zhu yuan zhong zhu.'

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

[0653a24] "At that time, 迦葉 [jia ye] (Kāśyapa), hearing the words of the devas, was greatly delighted, and his hair stood on end. He then went to the 竹園 [zhu yuan] (Bamboo Grove) 僧伽藍 [seng jia lan] (Sangharama). At that time, the World-Honored One, knowing of his impending arrival, thought to himself, 'Observing his good roots, I should go and deliver him.' Having thought this, he went to meet him at 子兜婆 [zi dou po] (Chātyadvipa), and encountered 迦葉 [jia ye] (Kāśyapa). At that time, 迦葉 [jia ye] (Kāśyapa), seeing the Buddha's 相好 [xiang hao] (auspicious marks) and exceptionally venerable demeanor, immediately joined his palms and said, 'The World-Honored One is truly 一切種智 [yi qie zhong zhi] (all-knowing wisdom), truly compassionate, and the savior of sentient beings; truly the refuge of all.' He then prostrated himself with his five limbs touching the ground, and bowed his head at the Buddha's feet, saying, 'The World-Honored One is now my Great Master; I am your disciple.' He said this three times. The Buddha replied, 'It is so, 迦葉 [jia ye] (Kāśyapa), I am your Master; you are my disciple.' The Buddha then said to him, '迦葉 [jia ye] (Kāśyapa), you should know that if a person is not truly 一切種智 [yi qie zhong zhi] (all-knowing wisdom), yet wishes to accept you as a disciple, his head will split and be divided into seven parts.' He further exhorted, 'Excellent, 迦葉 [jia ye] (Kāśyapa)! Wonderful, 迦葉 [jia ye] (Kāśyapa)! You should know that the 五受陰身 [wu shou yin shen] (body of the five aggregates of grasping) is a great heap of suffering.' At that time, 迦葉 [jia ye] (Kāśyapa), hearing these words, immediately saw the truth and attained the fruit of 阿羅漢 [a luo han] (Arhatship). At that time, the World-Honored One then returned to 竹園 [zhu yuan] (Bamboo Grove) with 迦葉 [jia ye] (Kāśyapa). Because this 迦葉 [jia ye] (Kāśyapa) had great majestic virtue, wisdom, and intelligence, he was named 大迦葉 [da jia ye] (Mahakasyapa)."

[0653a24] “ěr shí jiā yè, wén tiān yǔ yǐ, huān xǐ yǒng yuè, shēn máo jiē shù, jí biàn wǎng qù zhú yuán sēng jiā lán. ěr shí shì zūn, zhī qí dāng lái, ér zì sī wéi: ‘guān qí shàn gēn, yí wǎng dù zhī.’ zuò cǐ niàn yǐ, jí xíng nì zhī dào zi dōu pó, ér féng jiā yè. shí bǐ jiā yè, jì jiàn xiāng hǎo wēi yí tè zūn, jí biàn hé zhǎng, ér zuò cǐ yán: ‘shì zūn shí shì yī qiè zhǒng zhì, shí shì cí bēi, jì zhòng shēng zhě； shí shì yī qiè suǒ guī yī chù.’ jí biàn wǔ tǐ tóu de, dǐng lǐ fú zú, ér bái fú yán: ‘shì zūn jīn zhě shì wǒ dà shī； wǒ shì dì zi.’ rú shì sān shuō. fú jí dá yán: ‘rú shì jiā yè, wǒ shì rǔ shī； rǔ shì wǒ dì zi.’ fú yòu yǔ yán: ‘jiā yè dāng zhī, ruò rén shí fēi yī qiè zhǒng zhì, ér yù shòu rǔ wèi dì zi zhě, tóu zé pò liè, yǐ wèi qī fēn.’ yòu fù gào yán: ‘shàn zāi jiā yè! kuài zāi jiā yè! dāng zhī wǔ shòu yīn shēn shì dà kǔ jù.’ yú shí jiā yè, wén cǐ yán yǐ, jí biàn jiàn dì, nǎi zhì dé yú ā luó hàn guǒ. ěr shí shì zūn, jí yǔ jiā yè, jù hái zhú yuán. yǐ cǐ jiā yè, yǒu dà wēi dé, zhì huì cōng míng, shì gù míng zhī wèi dà jiā yè.”

[0653a24] "er shi jia ye, wen tian yu yi, huan xi yong yue, shen mao jie shu, ji bian wang qu zhu yuan seng jia lan. er shi shi zun, zhi qi dang lai, er zi si wei: 'guan qi shan gen, yi wang du zhi.' zuo ci nian yi, ji xing ni zhi dao zi dou po, er feng jia ye. shi bi jia ye, ji jian xiang hao wei yi te zun, ji bian he zhang, er zuo ci yan: 'shi zun shi shi yi qie zhong zhi, shi shi ci bei, ji zhong sheng zhe; shi shi yi qie suo gui yi chu.' ji bian wu ti tou de, ding li fu zu, er bai fu yan: 'shi zun jin zhe shi wo da shi; wo shi di zi.' ru shi san shuo. fu ji da yan: 'ru shi jia ye, wo shi ru shi; ru shi wo di zi.' fu you yu yan: 'jia ye dang zhi, ruo ren shi fei yi qie zhong zhi, er yu shou ru wei di zi zhe, tou ze po lie, yi wei qi fen.' you fu gao yan: 'shan zai jia ye! kuai zai jia ye! dang zhi wu shou yin shen shi da ku ju.' yu shi jia ye, wen ci yan yi, ji bian jian di, nai zhi de yu a luo han guo. er shi shi zun, ji yu jia ye, ju hai zhu yuan. yi ci jia ye, you da wei de, zhi hui cong ming, shi gu ming zhi wei da jia ye."

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

[0653b12] At that time, the World-Honored One addressed the 比丘 [bi qiu] (Bhikṣus), "When 普光如來 [pu guang ru lai] (Universal Light Tathagata) appeared in the world, was 善慧仙人 [shan hui xian ren] (Sumedha Bodhisattva) any other person? He was myself. The five hundred non-Buddhist practitioners encountered on the road, with whom he debated, and those who rejoiced, are now 優樓頻螺迦葉 [you lou pin luo jia ye] (Uruvilva Kāśyapa) and his brothers and their retinue of a thousand 比丘 [bi qiu] (Bhikṣus) in this assembly. The flower-selling girl at that time is now 耶輸陀羅 [ye shu tuo luo] (Yasodhara). When 善慧仙人 [shan hui xian ren] (Sumedha Bodhisattva) spread his hair on the ground, there were two people beside him sweeping the ground before the Buddha, and two hundred people who rejoiced and assisted. These are now 舍利弗 [she li fu] (Sariputra) and 大目揵羅夜那 [da mu qian luo ye na] (Maha Maudgalyayana) and their two hundred disciple 比丘 [bi qiu] (Bhikṣus) in this assembly. The devas in the sky who saw 善慧仙人 [shan hui xian ren] (Sumedha Bodhisattva) spreading his hair on the ground and all rejoiced and praised him, are the eighty thousand 天子 [tian zi] (deva-sons) when I first attained the Way in 鹿野苑 [lu ye yuan] (Deer Park) and first turned the Dharma wheel, and King 頻毘娑羅 [pin pi suo luo] (Bimbisara)'s retinue of eighty thousand 那由他 [na you ta] (nayuta) people, and nine hundred sixty thousand 那由他 [na you ta] (nayuta) devas. You should know that the causes planted in the past, through immeasurable eons, will never be extinguished. In the past, I diligently cultivated all good karmas and made great vows, and my mind did not regress. Therefore, today I have attained 一切種智 [yi qie zhong zhi] (all-knowing wisdom). You should diligently cultivate the path and not be lazy."

[0653b12] ěr shí shì zūn, gào zhū bǐ qiū: “pǔ guāng rú lái, chū xìng shì shí, shàn huì xiān rén, qǐ yì rén hū? jí wǒ shēn shì. yuán lù suǒ yù wǔ bǎi wài dào, suǒ gòng lùn yì, jí suí xǐ zhě, jīn cǐ huì zhōng yōu lóu pín luó jiā yè xiōng dì, jí qí juàn shǔ qiān bǐ qiū shì. shí mài huā nǚ zhě, jīn yé shū tuó luó shì. shàn huì xiān rén, fà bù de shí, bàng yǒu èr rén, sǎo fú qián de, jí èr bǎi rén, suí xǐ zhù zhě, jīn cǐ huì zhōng, shě lì fú,, dà mù qián luó yè nà, bìng èr bǎi dì zi bǐ qiū shì. xū kōng zhū tiān, jiàn shàn huì xiān rén, yǐ fà bù de, xī jiē suí xǐ, ér zàn tàn zhě, wǒ chū dé dào lù yě yuàn zhōng, shǐ zhuǎn fǎ lún, bā wàn tiān zi, jí pín pí suō luó wáng, suǒ jiāng juàn shǔ,, bā wàn nà yóu tā rén, jí jiǔ shí liù wàn nà yóu tā tiān shì. rǔ děng dāng zhī, guò qù zhǒng yīn, jīng wú liàng jié, zhōng bù mó miè. wǒ yú wǎng xī, jīng qín xiū xí yī qiè shàn yè, jí fā dà yuàn, xīn bù tuì zhuǎn gù, yú jīn zhě ér dé chéng jiù yī qiè zhǒng zhì. rǔ děng yí yīng qín xiū dào xíng, wú dé xiè dài.”

[0653b12] er shi shi zun, gao zhu bi qiu: "pu guang ru lai, chu xing shi shi, shan hui xian ren, qi yi ren hu? ji wo shen shi. yuan lu suo yu wu bai wai dao, suo gong lun yi, ji sui xi zhe, jin ci hui zhong you lou pin luo jia ye xiong di, ji qi juan shu qian bi qiu shi. shi mai hua nu zhe, jin ye shu tuo luo shi. shan hui xian ren, fa bu de shi, bang you er ren, sao fu qian de, ji er bai ren, sui xi zhu zhe, jin ci hui zhong, she li fu,, da mu qian luo ye na, bing er bai di zi bi qiu shi. xu kong zhu tian, jian shan hui xian ren, yi fa bu de, xi jie sui xi, er zan tan zhe, wo chu de dao lu ye yuan zhong, shi zhuan fa lun, ba wan tian zi, ji pin pi suo luo wang, suo jiang juan shu,, ba wan na you ta ren, ji jiu shi liu wan na you ta tian shi. ru deng dang zhi, guo qu zhong yin, jing wu liang jie, zhong bu mo mie. wo yu wang xi, jing qin xiu xi yi qie shan ye, ji fa da yuan, xin bu tui zhuan gu, yu jin zhe er de cheng jiu yi qie zhong zhi. ru deng yi ying qin xiu dao xing, wu de xie dai."

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

[0653b26] At that time, the 比丘 [bi qiu] (Bhikṣus), hearing what the Buddha had said, received it with joy and reverence, bowed, and withdrew.

Past, Present, and Cause and Effect Sutra, Volume 4

[0653b26] shí zhū bǐ qiū, wén fú suǒ shuō, huān xǐ dǐng dài, zuò lǐ ér tuì.

guò qù xiàn zài yīn guǒ jīng juǎn dì sì

[0653b26] shi zhu bi qiu, wen fu suo shuo, huan xi ding dai, zuo li er tui.

guo qu xian zai yin guo jing juan di si