Chapter 17: The Descent into the Royal Palace

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

Buddha-carita-sutra, Volume 7

Translated by the Tripiṭaka Master Jñānagupta from India of the Sui Dynasty

fú běn xíng jí jīng juǎn dì qī

suí tiān zhú sān cáng dū nà jué duō yì

fǔ jiàng wáng gōng pǐn dì wǔ

fu ben xing ji jing juan di qi

sui tian zhu san cang du na jue duo yi

fu jiang wang gong pin di wu

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

[0682b17] “At that time, Bodhisattva 护明 [hu ming] (Hùmíng) had passed the winter season and entered the most excellent early spring. All the trees and plants were blooming, the weather was clear, warm, and pleasant, and new grass, smooth and soft, was growing lush and fresh all over the ground. At the time of the Ghost Star 鬼宿 [gui su] (Guǐ Sù) conjunction, he preached the dharma to the heavenly beings, making their hearts feel delight, joy, and ecstasy, unable to contain themselves. He exhorted the gods to practice this dharma, teaching them to abandon all conditioned things—birth, aging, sickness, and death—and to seek the supreme dharma.

[0682b17] “ěr shí, hù míng pú sà dōng fēn guò yǐ, zhì yú zuì shèng chūn chū zhī shí, yī qiè shù mù zhū huá kāi fū, tiān qì chéng qīng, wēn liáng diào shì, bǎi cǎo xīn chū, huá zé hé róu, zī mào guāng xiān, biàn mǎn yú de zhèng qǔ guǐ sù xīng hé zhī shí, wèi bǐ zhū tiān, shuō yú fǎ yào, xī lìng qí xīn, ài lè huān xǐ, yǒng yuè chōng biàn bù néng zì shèng. jiè quàn zhū tiān, shǐ xíng cǐ fǎ, jiào lìng yàn lí yī qiè yǒu wèi shēng lǎo bìng sǐ qiú wú shàng fǎ.

[0682b17] "er shi, hu ming pu sa dong fen guo yi, zhi yu zui sheng chun chu zhi shi, yi qie shu mu zhu hua kai fu, tian qi cheng qing, wen liang diao shi, bai cao xin chu, hua ze he rou, zi mao guang xian, bian man yu de zheng qu gui su xing he zhi shi, wei bi zhu tian, shuo yu fa yao, xi ling qi xin, ai le huan xi, yong yue chong bian bu neng zi sheng. jie quan zhu tian, shi xing ci fa, jiao ling yan li yi qie you wei sheng lao bing si qiu wu shang fa.

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

[0682b24] “At that time, the Bodhisattva 护明 [hu ming] (Hùmíng) observed the heavenly host. Like a lion king about to be born, his mind was calm, unafraid, unperturbed, and undistracted. He again solemnly told the heavenly host, 'All you 诸天 [zhu tian] (zhū tiān, gods) should know that this is the last body I will receive.' At that moment, the Bodhisattva 菩萨 [pu sa] (Púsà), with right mindfulness, descended from Tuṣita Heaven 兜率 [dou lu] (Dōulǜ). Unlike other 诸天 [zhu tian] (zhū tiān, gods) who, when their heavenly life ends, fall into great sorrow and lose their right mindfulness due to the separation from the five desires, the Bodhisattva 菩萨 [pu sa] (Púsà) descended differently. When the Bodhisattva 菩萨 [pu sa] (Púsà) descended, he was endowed with all kinds of inconceivable and rare qualities. When Bodhisattva 护明 [hu ming] (Hùmíng) left heaven, the 诸天 [zhu tian] (zhū tiān, gods), remembering the Bodhisattva 菩萨 [pu sa] (Púsà), wept in unison, 'Alas, what great suffering! Alas, what great suffering! Now that we have lost Bodhisattva 护明 [hu ming] (Hùmíng), from now on we will never again hear the right dharma. Our merits and benefits will diminish, and the root of samsara will grow even stronger.' The Pure Abode Devas 净居天 [jing ju tian] (Jìngjū Tiān) then told all the heavenly beings, 'When you see Bodhisattva 护明 [hu ming] (Hùmíng) about to descend and be born, do not be sorrowful. Why? Because when he is born, he will surely attain Anuttara-samyak-sambodhi 阿耨多罗三藐三菩提 [a nou duo luo san miao san pu ti] (Ānòuduōluó Sānmiǎosānpútí). After he achieves it, he will return to this heavenly palace and preach the dharma for you. Just like the Buddha Vipaśyin 毘婆尸佛 [pi po shi fu] (Pípóshī Fó), Tathāgata Sikhin 尸弃如来 [shi qi ru lai] (Shīqì Rúlái), Buddha Viśvabhū 毘舍浮佛 [pi she fu fu] (Píshèfú Fó), Buddha Krakucchanda 迦羅迦孫馱佛 [jia luo jia sun tuo fu] (Jiāluójia Sūntuó Fó), Buddha Kanakamuni 迦那迦牟尼佛 [jia na jia mou ni fu] (Jiānàjia Múnóu Fó), and Tathāgata Kāśyapa 迦葉如来 [jia ye ru lai] (Jiāyè Rúlái) of the past—all of them came here, and out of compassion for you, each returned to this heavenly palace to preach the dharma and embrace you. This great Bodhisattva 护明 [hu ming] (Hùmíng) will also come back in the same way to embrace and convert you, just as before.'

[0682b24] “shì shí, hù míng pú sà dà shì guān bǐ tiān zhòng, rú shī zi wáng yù xià shēng shí, qí xīn ān yǐn, bù jīng bù bù, bù wèi bù luàn, fù gèng zhòng gào zhū tiān zhòng yán: ‘rǔ děng zhū tiān yī qiè dāng zhī! cǐ wǒ zuì hòu shòu hòu biān shēn.’ shì shí pú sà, zhèng niàn yī xīn, cóng dōu lǜ xià. rú yú zhū tiān, shě tiān shòu shí, lí wǔ yù gù, shēng dà yōu kǔ, wàng shī zhèng niàn； pú sà xià shí, zé bù rú shì, pú sà xià shí, jù zú yī qiè bù kě sī yì xī yǒu zhī fǎ. hù míng pú sà cóng tiān xià shí, shí bǐ zhū tiān yì pú sà gù, yī shí hào kū: ‘wū hū kǔ zāi! wū hū kǔ zāi! wǒ děng jì shī hù míng pú sà, wǒ cóng jīn qù, yǒng gèng bù fù dé wén zhèng fǎ, jiǎn sǔn wǒ děng gōng dé zhī lì, shēng sǐ gēn běn jīn yì zēng zhǎng.’ shí jìng jū tiān gào bǐ yī qiè zhū tiān zhòng yán: ‘rǔ děng jīn jiàn hù míng pú sà yù xià shēng shí, mò shēng yōu nǎo. hé yǐ gù? bǐ xià shēng shí, bì dìng dāng dé chéng ā nòu duō luó sān miǎo sān pú tí, chéng yǐ hái lái zhì cǐ tiān gōng, wèi rǔ shuō fǎ. yóu rú wǎng xī pí pó shī fú,, shī qì rú lái,, pí shě fú fú,, jiā luó jiā sūn tuó fú,, jiā nà jiā móu ní fú,, jiā yè rú lái, bǐ děng zhū fú, jiē cóng cǐ qù, lián mǐn rǔ gù, xī gè hái lái, dào cǐ tiān gōng, wèi rǔ shuō fǎ, shè shòu rǔ děng. jīn cǐ hù míng pú sà dà shì, hái rú shì lái shè huà yú rǔ, rú qián bù yì.’

[0682b24] "shi shi, hu ming pu sa da shi guan bi tian zhong, ru shi zi wang yu xia sheng shi, qi xin an yin, bu jing bu bu, bu wei bu luan, fu geng zhong gao zhu tian zhong yan: 'ru deng zhu tian yi qie dang zhi! ci wo zui hou shou hou bian shen.' shi shi pu sa, zheng nian yi xin, cong dou lu xia. ru yu zhu tian, she tian shou shi, li wu yu gu, sheng da you ku, wang shi zheng nian; pu sa xia shi, ze bu ru shi, pu sa xia shi, ju zu yi qie bu ke si yi xi you zhi fa. hu ming pu sa cong tian xia shi, shi bi zhu tian yi pu sa gu, yi shi hao ku: 'wu hu ku zai! wu hu ku zai! wo deng ji shi hu ming pu sa, wo cong jin qu, yong geng bu fu de wen zheng fa, jian sun wo deng gong de zhi li, sheng si gen ben jin yi zeng zhang.' shi jing ju tian gao bi yi qie zhu tian zhong yan: 'ru deng jin jian hu ming pu sa yu xia sheng shi, mo sheng you nao. he yi gu? bi xia sheng shi, bi ding dang de cheng a nou duo luo san miao san pu ti, cheng yi hai lai zhi ci tian gong, wei ru shuo fa. you ru wang xi pi po shi fu,, shi qi ru lai,, pi she fu fu,, jia luo jia sun tuo fu,, jia na jia mou ni fu,, jia ye ru lai, bi deng zhu fu, jie cong ci qu, lian min ru gu, xi ge hai lai, dao ci tian gong, wei ru shuo fa, she shou ru deng. jin ci hu ming pu sa da shi, hai ru shi lai she hua yu ru, ru qian bu yi.'

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

[0682c14] “At that time, the great Bodhisattva 护明 [hu ming] (Hùmíng) was born in the night. When he was about to descend and enter the womb of Lady Māyā 摩耶夫人 [mo ye fu ren] (Móyé Fūrén), Māyā 摩耶 [mo ye] (Móyé) told the King Śuddhodana 净饭王 [jing fan wang] (Jìngfàn Wáng) that very night, 'Great king, you should know that from this night on, I wish to take eight pure precepts, namely: not to kill, not to steal, not to engage in lewd conduct, not to lie, not to speak with a double-tongue, not to use harsh language, and not to speak idly. I also vow not to be greedy, not to be angry, not to be foolish, and not to hold wrong views. I will hold right view and practice these precepts. I will keep my mind focused and constantly cultivate compassion towards all living beings.'

[0682c14] “ěr shí, hù míng pú sà dà shì yú yè xià shēng, dāng yù jiàng shén rù yú mó yé fū rén tāi shí, shí bǐ mó yé dāng qí yè bái jìng fàn wáng yán: ‘dà wáng! dāng zhī, wǒ cóng jīn yè, yù shòu bā jìn qīng jìng zhāi jiè, suǒ wèi bù shā shēng, bù tōu dào, bù yín yì, bù wàng yǔ, bù liǎng shé, bù è kǒu, bù wú yì yǔ. yòu yuàn, bù tān, bù chēn huì, bù yú chī, bù shēng xié jiàn. wǒ dāng zhèng jiàn, zhū rú shì děng jìn jiè zhāi fǎ, wǒ dāng shòu chí. wǒ jīn xì niàn, héng cháng qín xíng, yú zhū zhòng shēng, dāng qǐ cí xīn.’

[0682c14] "er shi, hu ming pu sa da shi yu ye xia sheng, dang yu jiang shen ru yu mo ye fu ren tai shi, shi bi mo ye dang qi ye bai jing fan wang yan: 'da wang! dang zhi, wo cong jin ye, yu shou ba jin qing jing zhai jie, suo wei bu sha sheng, bu tou dao, bu yin yi, bu wang yu, bu liang she, bu e kou, bu wu yi yu. you yuan, bu tan, bu chen hui, bu yu chi, bu sheng xie jian. wo dang zheng jian, zhu ru shi deng jin jie zhai fa, wo dang shou chi. wo jin xi nian, heng chang qin xing, yu zhu zhong sheng, dang qi ci xin.'

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

[0682c22] “At that moment, King Śuddhodana 净饭王 [jing fan wang] (Jìngfàn Wáng) replied to the great Lady Māyā 摩耶 [mo ye] (Móyé), 'Whatever your heart desires, follow your will. I will also renounce my position as king and follow your path.' A verse states:

“‘The king saw the Bodhisattva’s mother,
and rose from his seat respectfully,
as if she were his own mother or sister,
and harbored no thoughts of lust.’

[0682c22] “shí, jìng fàn wáng jí bào mó yé dà fū rén yán: ‘rú fū rén xīn, suǒ ài lè zhě, suí yì ér xíng； wǒ jīn yì shě guó wáng zhī wèi, suí rǔ suǒ xíng.’ ér yǒu jì shuō:

“ ‘wáng jiàn pú sà mǔ,　　cóng zuò gōng jìng qǐ,
　　rú mǔ rú zǐ mèi,　　xīn bù xíng yù xiǎng.’

[0682c22] "shi, jing fan wang ji bao mo ye da fu ren yan: 'ru fu ren xin, suo ai le zhe, sui yi er xing; wo jin yi she guo wang zhi wei, sui ru suo xing.' er you ji shuo:

" 'wang jian pu sa mu, cong zuo gong jing qi,
ru mu ru zi mei, xin bu xing yu xiang.'

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

[0682c27] “At that time, the Bodhisattva 护明 [hu ming] (Hùmíng), with a focused and mindful mind, descended from Tuṣita Heaven 兜率 [dou lu] (Dōulǜ) and gently entered the right side of Lady Māyā 摩耶 [mo ye] (Móyé), the principal consort of King Śuddhodana 净饭王 [jing fan wang] (Jìngfàn Wáng). When the Bodhisattva 护明 [hu ming] (Hùmíng), with right mindfulness and right awareness, descended from Tuṣita Heaven 兜率 [dou lu] (Dōulǜ) and entered his mother's womb, a brilliant light shone throughout the entire world of gods, humans, Māras 魔 [mo] (mó), and Brahmās 梵 [fan] (fàn), śramaṇas 沙门 [sha men] (shāmén), and brahmins 婆罗门 [po luo men] (póluómén). This light even reached beyond the world to the darkest places where the sun and moon, despite their great power and divine might, could not penetrate. This Bodhisattva’s light could illuminate them all. All the living beings in those places said to one another, 'How is it that there are suddenly living beings here?' At that time, the earth moved in six ways: rising in the east and sinking in the west; rising in the west and sinking in the east; rising in the south and sinking in the north; rising in the north and sinking in the south; rising at the edges and sinking in the middle; and rising in the middle and sinking at the edges. In this way, eighteen signs, such as waking and roaring, all appeared everywhere. Next, a thousand Mount Sumerus 须弥山王 [xu mi shan wang] (Xūmí Shān Wáng) all shook, as did a thousand Nimindhara 尼民陀罗山王 [ni min tuo luo shan wang] (Nímíntuóluó Shān Wáng), a thousand Mount Dhara 持威德山王 [chi wei de shan wang] (Chí Wēidé Shān Wáng), a thousand Kharagala 佉羅伽陀山王 [qu luo jia tuo shan wang] (Qúluójiātuó Shān Wáng), a thousand Vinayaka 毘那耶迦山王 [pi na ye jia shan wang] (Pínàyējīa Shān Wáng), a thousand Hayagriva 馬頭山王 [ma tou shan wang] (Mǎtóu Shān Wáng), a thousand Minidhara 彌尼陀羅山王 [mi ni tuo luo shan wang] (Mínítuóluó Shān Wáng), a thousand Sudarsana 善見山王 [shan jian shan wang] (Shànjiàn Shān Wáng), a thousand Cakravāla 鐵圍山王 [tie wei shan wang] (Tiěwéi Shān Wáng), and a thousand Mahācakravāla 大鐵圍山王 [da tie wei shan wang] (Dà Tiěwéi Shān Wáng). All these mountains shook. All other smaller mountains rose and sank, moved up and down, and let out great plumes of smoke. Four thousand great oceans and other ponds swelled with roaring, turbulent waves. The four great rivers—the Ganges 恒河 [heng he] (Hénghé), Sindhu 辛頭 [xin tou] (Xīntóu), Sītā 斯多 [si duo] (Sīduō), and Vakṣu 博叉 [bo cha] (Bó chā)—as well as all other rivers, flowed backward. All the groves, trees, medicinal plants, and seasonal crops grew plump, flourishing, and lush. Even the suffering beings in the Avīci hell 阿鼻泥梨 [a bi ni li] (Ābínílí) received happiness.

[0682c27] “shí, hù míng pú sà yī xīn zhèng niàn, cóng dōu lǜ xià, tuō jìng fàn wáng zuì dà fū rén mó yé yòu xié, ān xiáng ér rù. hù míng pú sà zhèng niàn zhèng zhī, cóng dōu lǜ xià rù mǔ tāi shí, shì shí tiān rén mó fàn,, shā mén pó luó mén děng, yī qiè shì jiān guāng míng pǔ zhào, fù shì jiè wài hēi àn zhī chù, rì yuè rú shì, yǒu dà shì lì,, yǒu dà wēi shén, rú shì yōu yǐn guāng míng bù zhào, dé bù néng jí cǐ pú sà guāng, xī néng dá zhào. bǐ chù suǒ yǒu yī qiè zhòng shēng, gè xiāng wèi yán: ‘yún hé cǐ jiān hū yǒu zhòng shēng?’ shì shí cǐ de, liù zhǒng zhèn dòng, suǒ wèi dōng yǒng xī méi, xī yǒng dōng méi, nán yǒng běi méi, běi yǒng nán méi, biān yǒng zhōng méi, zhōng yǒng biān méi, rú shì nǎi zhì qǐ jué,, hǒu děng, shí bā zhǒng xiāng xī jiē pǔ xiàn. cì fù, yǒu qiān xū mí shān wáng, jiē xī zhèn dòng, qiān ní mín tuó luó shān wáng,, qiān chí wēi dé shān wáng,, qiān qū luó jiā tuó shān wáng,, qiān pí nà yé jiā shān wáng,, qiān mǎ tóu shān wáng,, qiān mí ní tuó luó shān wáng,, qiān shàn jiàn shān wáng,, qiān tiě wéi shān wáng,, qiān dà tiě wéi shān wáng, rú shì děng shān, xī jiē zhèn dòng. bìng jí yī qiè zhū yú xiǎo shān, yǒng méi dī áng, wéi [shān/zuì] é cuó, chū dà yān qì,, sì qiān dà hǎi, jí yú zhū chí, hào hàn bēn tāo, hóng bō fèi yǒng. qí sì dà hé, héng hé, xīn tóu, sī duō, bó chā, jí yú zhū shuǐ, jiē xī nì liú. yī qiè cóng lín, yī qiè shù mù, yī qiè yào cǎo, yī qiè shí miáo, jiē xī féi nóng, zhǎng yǎng zī mào. qí xià nǎi zhì ā bí ní lí kǔ nǎo zhòng shēng, jiē méng kuài lè.

[0682c27] "shi, hu ming pu sa yi xin zheng nian, cong dou lu xia, tuo jing fan wang zui da fu ren mo ye you xie, an xiang er ru. hu ming pu sa zheng nian zheng zhi, cong dou lu xia ru mu tai shi, shi shi tian ren mo fan,, sha men po luo men deng, yi qie shi jian guang ming pu zhao, fu shi jie wai hei an zhi chu, ri yue ru shi, you da shi li,, you da wei shen, ru shi you yin guang ming bu zhao, de bu neng ji ci pu sa guang, xi neng da zhao. bi chu suo you yi qie zhong sheng, ge xiang wei yan: 'yun he ci jian hu you zhong sheng?' shi shi ci de, liu zhong zhen dong, suo wei dong yong xi mei, xi yong dong mei, nan yong bei mei, bei yong nan mei, bian yong zhong mei, zhong yong bian mei, ru shi nai zhi qi jue,, hou deng, shi ba zhong xiang xi jie pu xian. ci fu, you qian xu mi shan wang, jie xi zhen dong, qian ni min tuo luo shan wang,, qian chi wei de shan wang,, qian qu luo jia tuo shan wang,, qian pi na ye jia shan wang,, qian ma tou shan wang,, qian mi ni tuo luo shan wang,, qian shan jian shan wang,, qian tie wei shan wang,, qian da tie wei shan wang, ru shi deng shan, xi jie zhen dong. bing ji yi qie zhu yu xiao shan, yong mei di ang, wei [shan/zui] e cuo, chu da yan qi,, si qian da hai, ji yu zhu chi, hao han ben tao, hong bo fei yong. qi si da he, heng he, xin tou, si duo, bo cha, ji yu zhu shui, jie xi ni liu. yi qie cong lin, yi qie shu mu, yi qie yao cao, yi qie shi miao, jie xi fei nong, zhang yang zi mao. qi xia nai zhi a bi ni li ku nao zhong sheng, jie meng kuai le.

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

[0683a19] “For this reason, when the Bodhisattva 菩萨 [pu sa] (Púsà) first descended from Tuṣita Heaven 兜率 [dou lu] (Dōulǜ), he emitted a great light that illuminated all the dark and dim parts of the world, making them bright. This was a premonitory sign that after he attained Buddhahood 佛道 [fu dao] (Fódào), he would use the wisdom light of the Four Noble Truths to universally illuminate all ignorant and benighted beings. When the Bodhisattva 菩萨 [pu sa] (Púsà) first descended from Tuṣita Heaven 兜率 [dou lu] (Dōulǜ), the great earth moved in six ways and eighteen forms, and the mountain kings let out great plumes of smoke, and four thousand great oceans surged with boiling waves. This is because when the Tathāgata 如来 [ru lai] (Rúlái) later attains Buddhahood 佛道 [fu dao] (Fódào), he will rescue evil beings of the future who are submerged in the muddy mire of defilements and place them on the shore of nirvāṇa 涅槃 [nie pan] (Nièpán).

[0683a19] “yǐ shì yīn yuán, pú sà cóng yú dōu lǜ chū xià, fàng dà guāng zhào yī qiè shì jiān, yōu hūn hēi àn xī lìng míng zhe, yù wèi hòu shí chéng fú dào yǐ, yǐ sì zhēn dì zhì huì guāng míng, pǔ zhào yī qiè yú míng zhòng shēng, zuò xiān ruì xiāng. pú sà chū cóng dōu lǜ xià shí, dà de liù zhǒng shí bā xiāng dòng, jí zhū shān wáng, chū dà yān qì, sì qiān dà hǎi, yǒng fèi tāo bō. shì gù rú lái wèi wèi lái shì zhū è zhòng shēng, méi zài fán nǎo gòu zhuó yū ní； fú chéng dào yǐ, yù bá chū zhì yú niè pán àn.

[0683a19] "yi shi yin yuan, pu sa cong yu dou lu chu xia, fang da guang zhao yi qie shi jian, you hun hei an xi ling ming zhe, yu wei hou shi cheng fu dao yi, yi si zhen di zhi hui guang ming, pu zhao yi qie yu ming zhong sheng, zuo xian rui xiang. pu sa chu cong dou lu xia shi, da de liu zhong shi ba xiang dong, ji zhu shan wang, chu da yan qi, si qian da hai, yong fei tao bo. shi gu ru lai wei wei lai shi zhu e zhong sheng, mei zai fan nao gou zhuo yu ni; fu cheng dao yi, yu ba chu zhi yu nie pan an.

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

[0683a27] “pú sà chū cóng dōu lǜ xià shí, yī qiè zhū shuǐ, jiē xī nì liú, shì gù rú lái, wèi wèi lái shì zhū è zhòng shēng, suí shùn méi nì fán nǎo liú zhě； fú chéng dào yǐ, shuō fǎ dù tuō yī qiè zhòng shēng, lìng qí fǎn běn nì shēng sǐ liú. pú sà chū cóng dōu lǜ xià shí, xī néng zēng zhǎng yī qiè shù mù yào cǎo cóng lín, jiē lìng féi nì zī mào zhī zhě. wèi wèi lái shì zhū è zhòng shēng, wèi zhǒng shàn gēn, lìng zhǒng shàn gēn, yǐ zhǒng shàn gēn, lìng dé jiě tuō.

[0683a27] "pu sa chu cong dou lu xia shi, yi qie zhu shui, jie xi ni liu, shi gu ru lai, wei wei lai shi zhu e zhong sheng, sui shun mei ni fan nao liu zhe; fu cheng dao yi, shuo fa du tuo yi qie zhong sheng, ling qi fan ben ni sheng si liu. pu sa chu cong dou lu xia shi, xi neng zeng zhang yi qie shu mu yao cao cong lin, jie ling fei ni zi mao zhi zhe. wei wei lai shi zhu e zhong sheng, wei zhong shan gen, ling zhong shan gen, yi zhong shan gen, ling de jie tuo.

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

[0683b05] “When the Bodhisattva 菩萨 [pu sa] (Púsà) first descended from Tuṣita Heaven 兜率 [dou lu] (Dōulǜ), all the rivers flowed backward. This is a sign that when the Tathāgata 如来 [ru lai] (Rúlái) later attains Buddhahood 佛道 [fu dao] (Fódào), he will deliver and save all beings of the future who are drifting and sinking in the stream of defilements, causing them to turn back against the current of samsara. When the Bodhisattva 菩萨 [pu sa] (Púsà) first descended from Tuṣita Heaven 兜率 [dou lu] (Dōulǜ), he was able to make all trees, medicinal plants, and groves grow plump and lush. This is to cause beings of the future who have not yet planted good roots to do so, and to cause those who have already planted good roots to attain liberation.

“When the Bodhisattva 菩萨 [pu sa] (Púsà) first descended from Tuṣita Heaven 兜率 [dou lu] (Dōulǜ), even the beings in the Avīci hell 阿鼻地獄 [a bi de yu] (Ābí Dìyù) received happiness. This is a sign that when the Buddha 佛 [fu] (fó) attains Buddhahood 佛道 [fu dao] (Fódào), he will enable all beings to be liberated from suffering and attain happiness. For this reason, these premonitory signs were manifested first.

[0683b05] “pú sà chū cóng dōu lǜ xià shí, nǎi zhì ā bí de yù zhòng shēng, jiē shòu kuài lè； fú chéng dào yǐ, lìng zhū zhòng shēng, jiě tuō kǔ nǎo, shòu yú kuài lè. yǐ shì yīn yuán, yú xiān shì xiàn shì děng ruì xiāng.

[0683b05] "pu sa chu cong dou lu xia shi, nai zhi a bi de yu zhong sheng, jie shou kuai le; fu cheng dao yi, ling zhu zhong sheng, jie tuo ku nao, shou yu kuai le. yi shi yin yuan, yu xian shi xian shi deng rui xiang.

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

[0683b08] “Furthermore, when the Bodhisattva 菩萨 [pu sa] (Púsà) descended from Tuṣita Heaven 兜率 [dou lu] (Dōulǜ), he entered the womb through the right side, whereas other beings enter through the birth canal. When the Buddha 佛 [fu] (fó) attains Buddhahood 佛道 [fu dao] (Fódào), he will preach the pure dharma to all beings, turning them from heterodoxy to the right path. This is a premonitory sign manifested first.

[0683b08] “yòu fù pú sà dōu lǜ xià shí, yòu xié rù tāi, zì yú zhòng shēng, cóng chǎn mén rù. fú dé chéng dào, wèi zhū zhòng shēng, shuō qīng jìng fǎ, huí xié rù zhèng, cǐ shì yú xiān shì xiàn ruì xiāng.

[0683b08] "you fu pu sa dou lu xia shi, you xie ru tai, zi yu zhong sheng, cong chan men ru. fu de cheng dao, wei zhu zhong sheng, shuo qing jing fa, hui xie ru zheng, ci shi yu xian shi xian rui xiang.

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

[0683b11] “The Bodhisattva 菩萨 [pu sa] (Púsà), with right mindfulness, descended from Tuṣita Heaven 兜率 [dou lu] (Dōulǜ) and resided in the right side of Lady Māyā 摩耶夫人 [mo ye fu ren] (Móyé Fūrén), the principal consort of King Śuddhodana 净饭王 [jing fan wang] (Jìngfàn Wáng). At that time, the great consort, in her sleep, dreamed of a six-tusked white elephant, its head crimson, with seven limbs on the ground. Its tusks were adorned with gold. It descended from the sky and entered her right side. After the lady had this dream, she immediately told King Śuddhodana 净饭王 [jing fan wang] (Jìngfàn Wáng) the next morning, 'Great king, you should know that last night I had this dream. When the elephant entered my right side, I experienced a joy I had never felt before. From today onward, I truly no longer desire worldly pleasures. What kind of dream-reader can interpret this auspicious dream for me?'

[0683b11] “pú sà zhèng niàn, cóng dōu lǜ xià, tuō jìng fàn wáng dì yī dà fēi mó yé fū rén yòu xié zhù yǐ. shì shí dà fēi, yú shuì mián zhōng, mèng jiàn yǒu yī liù yá bái xiàng, qí tóu zhū sè, qī zhī zhǔ de, yǐ jīn zhuāng yá, chéng kōng ér xià, rù yú yòu xié. fū rén mèng yǐ, míng dàn jí bái jìng fàn wáng yán: ‘dà wáng dāng zhī, wǒ yú zuó yè, zuò rú shì mèng, dāng rù yú wǒ yòu xié zhī shí, wǒ shòu kuài lè, xī suǒ wèi yǒu, cóng jīn rì hòu, wǒ shí bù yòng shì jiān kuài lè. cǐ mèng ruì xiāng, shuí zhàn mèng shī, néng wèi wǒ jiě?’

[0683b11] "pu sa zheng nian, cong dou lu xia, tuo jing fan wang di yi da fei mo ye fu ren you xie zhu yi. shi shi da fei, yu shui mian zhong, meng jian you yi liu ya bai xiang, qi tou zhu se, qi zhi zhu de, yi jin zhuang ya, cheng kong er xia, ru yu you xie. fu ren meng yi, ming dan ji bai jing fan wang yan: 'da wang dang zhi, wo yu zuo ye, zuo ru shi meng, dang ru yu wo you xie zhi shi, wo shou kuai le, xi suo wei you, cong jin ri hou, wo shi bu yong shi jian kuai le. ci meng rui xiang, shui zhan meng shi, neng wei wo jie?'

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

[0683b19] “At that time, King Śuddhodana 净饭王 [jing fan wang] (Jìngfàn Wáng) summoned a palace eunuch and woman attendant, and told them, 'You must come quickly and go outside to issue a royal decree. Tell my national preceptor, the Mahānāma 大那摩子 [da na mo zi] (Dà Nàmó zǐ), to urgently summon eight great brahmin 婆罗门 [po luo men] (póluómén) dream-readers: Jide 祭德 [ji de] (Jìdé), Guixude 鬼宿德 [gui su de] (Guǐxùdé), Zizaide 自在德 [zi zai de] (Zìzàidé), Binoude 毘紐德 [pi niu de] (Bìniǔdé), and Fande 梵德 [fan de] (Fàndé), along with the three sons of old Kāśyapa 老迦葉 [lao jia ye] (Lǎo Jiāyè), to come quickly.' The attendant replied to the king, 'As the great king commands, I dare not disobey.' The attendant, following the great king's command, went to the palace gate and loudly called out, 'Who is at the gate? Are there any brahmins 婆罗门 [po luo men] (póluómén) available to enter the palace?' At the gate, there was a brahmin 婆罗门 [po luo men] (póluómén) son on duty from the Bhadra 婆陀氏 [po tuo shi] (Pótuóshì) clan, named Rāyayana 羅耶那 [luo ye na] (Luóyēnà) (which means 'house' in the Sui 隋 [sui] language). He replied to the palace eunuch and attendant, 'I am here.' The attendant said, 'The great king has decreed to summon eight great brahmin 婆罗门 [po luo men] (póluómén) dream-readers, namely Jide 祭德 [ji de] (Jìdé) and the sons of Kāśyapa 迦葉 [jia ye] (Jiāyè), etc.' The attendant relayed the message, and when the national preceptor, the Mahānāma 大那摩子 [da na mo zi] (Dà Nàmó zǐ), heard the message from the attendant Rāyayana 羅耶那 [luo ye na] (Luóyēnà), he immediately summoned the eight great brahmin 婆罗门 [po luo men] (póluómén) dream-readers and the son of the national preceptor Mahānāma 大那摩 [da na mo] (Dà Nàmó) to enter the palace together. Then, King Śuddhodana 净饭王 [jing fan wang] (Jìngfàn Wáng) addressed the brahmins 婆罗门 [po luo men] (póluómén) and said, 'Last night, the lady had this unusual dream. What is its auspicious sign? What does it portend?' The brahmin 婆罗门 [po luo men] (póluómén) dream-readers, upon hearing the king's words, who were well-versed in signs and dream interpretation, immediately reported to King Śuddhodana 净饭王 [jing fan wang] (Jìngfàn Wáng), 'Great king, please listen carefully. I will fully explain the auspicious dream. As I have seen, it is recorded in the scriptures and records of ancient celestial beings and sages.' They recited a verse, saying:

“‘If a woman dreams
of the sun entering her right side,
the son born to that mother
will surely become a cakravartin 轉輪王 [zhuan lun wang] (zhuǎnlúnwáng).
If a woman dreams
of the moon entering her right side,
the son born to that mother
will be the most excellent of all kings.
If a woman dreams
of a white elephant entering her right side,
the son born to that mother
will be the supreme honored one of the three realms.
He will benefit all living beings,
treating friends and foes equally,
and deliver millions of beings
from the deep ocean of defilements.’

[0683b19] “shí, jìng fàn wáng zhào yī gōng jiān nèi shì nǚ rén, ér gào zhī yán: ‘rǔ sù jí lái zhì wài xuān chì, yǔ wǒ guó shī dà nà mó zi, lìng jí zhuī huàn bā pó luó mén dà zhàn mèng shī, suǒ wèi jì dé,, guǐ sù dé,, zì zài dé,, pí niǔ dé,, fàn dé děng, bìng lǎo jiā yè sān zi sù lái.’ shí bǐ shǐ rén, bái yú wáng yán: ‘rú dà wáng chì, bù gǎn wéi nì.’ shì shí shǐ rén fèng dà wáng mìng zhì gōng mén qián, dà shēng chàng yán: ‘shuí zài mén qián, pō yǒu rù gōng pó luó mén bù?’ shí bǐ mén qián, yǒu yī dāng zhí pó luó mén zi, xìng pó tuó shì, míng luó yé nà (suí yán wū shì), bào yú gōng jiān nèi shǐ rén yán: ‘wǒ zài yú cǐ.’ qí shǐ rén yán: ‘dà wáng yǒu chì, qiǎn huàn bā dà zhū pó luó mén néng zhàn mèng zhě, suǒ wèi jì dé,, jiā yè zi děng.’ qí shǐ chuán gào, nǎi zhì guó shī dà nà mó zi chéng bǐ wū shì shǐ rén zhī yán, jí biàn zhào huàn bā dà zhàn mèng pó luó mén shī, jí dà nà mó guó shī zhī zi, tóng rù gōng zhōng. shí, jìng fàn wáng gào zhū zhàn mèng pó luó mén děng, zuò rú shì yán: ‘zuó yè fū rén, yǒu cǐ yì mèng, shì hé ruì xiāng? yǒu hé zhēng gǎn?’ shí bǐ zhàn mèng pó luó mén děng, wén wáng yǔ yǐ, shàn zhī zhū xiāng,, shàn zhàn mèng xiáng, jí jù zī bái jìng fàn wáng yán: ‘dà wáng shàn tīng suǒ mèng ruì xiāng, wǒ dāng jù shuō. rú wǒ suǒ jiàn, wǎng xī shén xiān zhū tiān jīng shū diǎn jí suǒ zài.’ ér shuō jì yán:

“ ‘ruò mǔ rén mèng jiàn,　　rì tiān rù yòu xié,
　　bǐ mǔ suǒ shēng zi,　　bì zuò zhuǎn lún wáng.
　　ruò mǔ rén mèng jiàn,　　yuè tiān rù yòu xié,
　　bǐ mǔ suǒ shēng zi,　　zhū wáng zhōng zuì shèng.
　　ruò mǔ rén mèng jiàn,　　bái xiàng rù yòu xié,
　　bǐ mǔ suǒ shēng zi,　　sān jiè wú jí zūn.
　　néng lì zhū zhòng shēng,　　yuàn qīn xī píng děng,
　　dù tuō qiān wàn zhòng,　　yú shēn fán nǎo hǎi.’

[0683b19] "shi, jing fan wang zhao yi gong jian nei shi nu ren, er gao zhi yan: 'ru su ji lai zhi wai xuan chi, yu wo guo shi da na mo zi, ling ji zhui huan ba po luo men da zhan meng shi, suo wei ji de,, gui su de,, zi zai de,, pi niu de,, fan de deng, bing lao jia ye san zi su lai.' shi bi shi ren, bai yu wang yan: 'ru da wang chi, bu gan wei ni.' shi shi shi ren feng da wang ming zhi gong men qian, da sheng chang yan: 'shui zai men qian, po you ru gong po luo men bu?' shi bi men qian, you yi dang zhi po luo men zi, xing po tuo shi, ming luo ye na (sui yan wu shi), bao yu gong jian nei shi ren yan: 'wo zai yu ci.' qi shi ren yan: 'da wang you chi, qian huan ba da zhu po luo men neng zhan meng zhe, suo wei ji de,, jia ye zi deng.' qi shi chuan gao, nai zhi guo shi da na mo zi cheng bi wu shi shi ren zhi yan, ji bian zhao huan ba da zhan meng po luo men shi, ji da na mo guo shi zhi zi, tong ru gong zhong. shi, jing fan wang gao zhu zhan meng po luo men deng, zuo ru shi yan: 'zuo ye fu ren, you ci yi meng, shi he rui xiang? you he zheng gan?' shi bi zhan meng po luo men deng, wen wang yu yi, shan zhi zhu xiang,, shan zhan meng xiang, ji ju zi bai jing fan wang yan: 'da wang shan ting suo meng rui xiang, wo dang ju shuo. ru wo suo jian, wang xi shen xian zhu tian jing shu dian ji suo zai.' er shuo ji yan:

" 'ruo mu ren meng jian, ri tian ru you xie,
bi mu suo sheng zi, bi zuo zhuan lun wang.
ruo mu ren meng jian, yue tian ru you xie,
bi mu suo sheng zi, zhu wang zhong zui sheng.
ruo mu ren meng jian, bai xiang ru you xie,
bi mu suo sheng zi, san jie wu ji zun.
neng li zhu zhong sheng, yuan qin xi ping deng,
du tuo qian wan zhong, yu shen fan nao hai.'

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

[0683c17] “At that time, the brahmin 婆罗门 [po luo men] (póluómén) dream-readers told the great king, 'The lady’s dream is a very good sign! The great king should now be congratulated. The lady will surely give birth to a holy son, who will later attain Buddhahood 佛道 [fu dao] (Fódào), and his fame will spread far and wide.' When King Śuddhodana 净饭王 [jing fan wang] (Jìngfàn Wáng) heard the brahmin 婆罗门 [po luo men] (póluómén) dream-readers recite this verse, his heart was filled with immeasurable joy and ecstasy, which he could not contain. The king prepared countless delicacies, a hundred flavors of food, and various sweets and fruits, and made all kinds of arrangements for the brahmins 婆罗门 [po luo men] (póluómén) to eat their fill. After they had finished eating, King Śuddhodana 净饭王 [jing fan wang] (Jìngfàn Wáng) again gave away countless money and precious treasures as alms.

[0683c17] “ěr shí, zhàn mèng pó luó mén shī bái dà wáng yán: ‘fū rén suǒ mèng, qí xiāng shén shàn! dà wáng jīn zhě dāng zì qìng xìng, fū rén suǒ chǎn bì shēng shèng zi, bǐ yú hòu shí, bì chéng fú dào, míng wén yuǎn zhì.’ shí, jìng fàn wáng wén zhū zhàn mèng pó luó mén shī shuō cǐ sòng yǐ, xīn dà huān xǐ, yǒng yuè wú liàng, bù néng zì shèng. shí wáng bèi bàn wú liàng yáo shàn, bǎi wèi yǐn shí, shà [kǒu*shù] shì chuài, zhū bǐng guǒ děng, zhǒng zhǒng shī shè, bǐ pó luó mén, zì zì ér dàn. fàn shí qì yǐ, shí jìng fàn wáng fù jiāng wú liàng qián cái bǎo wù, yǐ yòng bù shī.

[0683c17] "er shi, zhan meng po luo men shi bai da wang yan: 'fu ren suo meng, qi xiang shen shan! da wang jin zhe dang zi qing xing, fu ren suo chan bi sheng sheng zi, bi yu hou shi, bi cheng fu dao, ming wen yuan zhi.' shi, jing fan wang wen zhu zhan meng po luo men shi shuo ci song yi, xin da huan xi, yong yue wu liang, bu neng zi sheng. shi wang bei ban wu liang yao shan, bai wei yin shi, sha [kou*shu] shi chuai, zhu bing guo deng, zhong zhong shi she, bi po luo men, zi zi er dan. fan shi qi yi, shi jing fan wang fu jiang wu liang qian cai bao wu, yi yong bu shi.

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

[0683c25] “At that time, after King Śuddhodana 净饭王 [jing fan wang] (Jìngfàn Wáng) heard these dream-readers interpret the queen’s dream as an auspicious sign, he immediately set up great, open almsgiving places outside the four gates of his city, Kapilavastu 迦毘羅城 [jia pi luo cheng] (Jiāpíluó Chéng), and at the heads of the crossroads and on the thoroughfares, in all places where people walked. All who needed something were given alms. Those who needed food were given food, those who needed drink were given drink, those who needed clothes were given clothes, those who needed incense were given incense, those who needed flower garlands were given flower garlands, and those who needed perfume, powder, clothes, bedding, felt blankets, houses, residences, cows, sheep, elephants, horses, and carriages—whatever a person needed was given to them. He performed all these kinds of almsgiving for the sake of benefiting the Bodhisattva 菩萨 [pu sa] (Púsà) and offering this tribute.

[0683c25] “shí, jìng fàn wáng wén cǐ xiāng shī zhàn guān fēi mèng, yún shì jí xiáng ruì xiāng zhī hòu, jí yú qí guó jiā pí luó chéng sì mén zhī wài, bìng qú dào tóu jiē xiàng qiān mò yǒu rén xíng chù, ān dà wú zhē yì huì zhī suǒ, rén lái xū zhě jǐn jiē bù shī, xū shí yǔ shí, xū yǐn yǔ yǐn, xū yī yǔ yī, xū xiāng yǔ xiāng, xū mán yǔ mán, tú xiāng mò xiāng,, yī fú chuáng fū zhān rù,, fáng shě wū zhái,, niú yáng xiàng mǎ jí chē chéng děng, shì rén xū zhě jiē xī yǔ zhī. zuò rú shì děng zhǒng zhǒng bù shī, xī wèi zī yì yú pú sà gù, shè shì gōng yǎng.

[0683c25] "shi, jing fan wang wen ci xiang shi zhan guan fei meng, yun shi ji xiang rui xiang zhi hou, ji yu qi guo jia pi luo cheng si men zhi wai, bing qu dao tou jie xiang qian mo you ren xing chu, an da wu zhe yi hui zhi suo, ren lai xu zhe jin jie bu shi, xu shi yu shi, xu yin yu yin, xu yi yu yi, xu xiang yu xiang, xu man yu man, tu xiang mo xiang,, yi fu chuang fu zhan ru,, fang she wu zhai,, niu yang xiang ma ji che cheng deng, shi ren xu zhe jie xi yu zhi. zuo ru shi deng zhong zhong bu shi, xi wei zi yi yu pu sa gu, she shi gong yang.

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

[0684a04] “At that time, there was a sage 仙人 [xian ren] (xiānrén) named Asita 阿私陀 [a si tuo] (Āsītuó), who was able to establish various tenets of external paths, had renounced the five desires, and possessed great divine powers and virtues, along with the five supernatural abilities. He could often freely enter the assembly place of the Trayastriṃśa Heaven 三十三天 [san shi san tian] (Sānshí Sāntiān). This sage 仙人 [xian ren] (xiānrén) often resided in a village called Haṁsa-grāma 恒河怛 [heng he da] (Hénghétá) in the city of Cavanati 遮槃低城 [zhe pan di cheng] (Zhēpándī Chéng) in the southern Tiantian 天竺國 [tian zhu guo] (Tiānzhúguó, India). Not far from there was a grove named Growth 增長 [zeng zhang] (Zēngzhǎng), and the sage 仙人 [xian ren] (xiānrén) cultivated his ascetic path there. All the people of the Magadha Kingdom 摩伽陀國 [mo jia tuo guo] (Mógātuó Guó) considered this sage Asita 阿私陀 [a si tuo] (Āsītuó) to be an arhat 阿羅漢 [a luo han] (Āluóhàn). All the people of the Magadha Kingdom 摩伽陀國 [mo jia tuo guo] (Mógātuó Guó) respected and served the sage 仙人 [xian ren] (xiānrén). This sage 仙人 [xian ren] (xiānrén) taught people whatever he knew and understood, and after he himself saw the truth, he taught others to see it as well. In that village, there was a young boy named Nārada 那羅陀 [na luo tuo] (Nàluótuó). When Nārada 那羅陀 [na luo tuo] (Nàluótuó) grew to be eight years old, his mother entrusted him to the sage Asita 阿私陀 [a si tuo] (Āsītuó) to be his disciple. The young boy Nārada 那羅陀 [na luo tuo] (Nàluótuó) respectfully served his master, the sage Asita 阿私陀 [a si tuo] (Āsītuó), fulfilling all his duties as a disciple without a moment's rest. The sage 仙人 [xian ren] (xiānrén), in the Growth Grove 增長林 [zeng zhang lin] (Zēngzhǎng Lín), diligently sat in meditation day and night, with the young boy Nārada 那羅陀 [na luo tuo] (Nàluótuó) at his side. The attendant boy Nārada 那羅陀 [na luo tuo] (Nàluótuó) stood behind the sage 仙人 [xian ren] (xiānrén), holding a fly whisk to drive away mosquitoes and flies.

[0684a04] “ěr shí, bǐ chù yǒu yī xiān rén, míng ā sī tuó, néng lì wài dào zhǒng zhǒng zhū yì, yǐ shě wǔ yù, yǒu dà wēi shén, yǒu dà dé lì, jù zú wǔ tōng, cháng néng dào yú sān shí sān tiān jí huì zhī suǒ, zì zài néng rù. bǐ xiān duō zhù nán tiān zhú guó zhē pán dī chéng jù luò, míng héng hé dá, qù bǐ bù yuǎn, yǒu yī cóng lín, míng yuē zēng zhǎng, shì shí xiān rén, zài bǐ lín zhōng, xiū xué xiān dào. mó jiā tuó guó, yī qiè rén mín, xián jiē wèi: ‘cǐ ā sī tuó xiān, shì ā luó hàn.’ mó jiā tuó guó yī qiè rén mín, guì jìng bǐ xiān, zūn zhòng chéng shì. shí bǐ xiān rén, yǒu suǒ zhī jiě, xī yǐ jiào rén, zì zhī jiàn yǐ, jiào tā lìng jiàn. shí bǐ jù luò, yǒu yī tóng zi, míng nà luó tuó. bǐ nà luó tuó, nián jiàn zhǎng dà, zhì yú bā suì, qí mǔ jiāng fù ā sī tuó xiān, lìng zuò dì zi. shí bǐ tóng zi, gōng yǎng gōng jìng zūn zhòng shī shì ā sī tuó xiān, jǐn dì zi lǐ, wú zàn xiū xī. shí bǐ xiān rén zài zēng zhǎng lín, zhòu yè jīng jìn, shè xīn zuò chán, jí nà luó tuó tóng zi yī chù； qí nà luó tuó shì zhě tóng zi, zài xiān rén hòu shì lì, zhí fú qū zhú wén méng.

[0684a04] "er shi, bi chu you yi xian ren, ming a si tuo, neng li wai dao zhong zhong zhu yi, yi she wu yu, you da wei shen, you da de li, ju zu wu tong, chang neng dao yu san shi san tian ji hui zhi suo, zi zai neng ru. bi xian duo zhu nan tian zhu guo zhe pan di cheng ju luo, ming heng he da, qu bi bu yuan, you yi cong lin, ming yue zeng zhang, shi shi xian ren, zai bi lin zhong, xiu xue xian dao. mo jia tuo guo, yi qie ren min, xian jie wei: 'ci a si tuo xian, shi a luo han.' mo jia tuo guo yi qie ren min, gui jing bi xian, zun zhong cheng shi. shi bi xian ren, you suo zhi jie, xi yi jiao ren, zi zhi jian yi, jiao ta ling jian. shi bi ju luo, you yi tong zi, ming na luo tuo. bi na luo tuo, nian jian zhang da, zhi yu ba sui, qi mu jiang fu a si tuo xian, ling zuo di zi. shi bi tong zi, gong yang gong jing zun zhong shi shi a si tuo xian, jin di zi li, wu zan xiu xi. shi bi xian ren zai zeng zhang lin, zhou ye jing jin, she xin zuo chan, ji na luo tuo tong zi yi chu; qi na luo tuo shi zhe tong zi, zai xian ren hou shi li, zhi fu qu zhu wen meng.

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

[0684a19] “When the Bodhisattva 菩萨 [pu sa] (Púsà), with right mindfulness, descended from Tuṣita Heaven 兜率陀天 [dou lu tuo tian] (Dōulǜtuó Tiān) to the palace of King Śuddhodana 净饭王 [jing fan wang] (Jìngfàn Wáng) and entered the womb through the right side of the queen, he emitted a great light that illuminated all the worlds of gods and humans. Furthermore, the earth moved in six ways and eighteen forms. At that time, Asita 阿私陀 [a si tuo] (Āsītuó) saw this unprecedented and wonderful event: an extraordinary light, and the earth moving in six ways. He was greatly alarmed, and his hair stood on end. He thought to himself, 'What is the cause of this earthquake? What kind of result is this?' The sage 仙人 [xian ren] (xiānrén) pondered for a moment, remaining silent. After thinking and knowing with right mindfulness and right concentration, his heart filled with immeasurable joy and ecstasy, which he could not contain. He exclaimed, 'A rare and great holy one, inconceivable, a great bhūmika 富伽羅 [fu jia luo] (Fùjiāluó) is about to appear in the world.'

[0684a19] “pú sà cóng yú dōu lǜ tuó tiān, zhèng niàn xià zhì jìng fàn wáng gōng, fū rén yòu xié rù yú tāi shí, fàng dà guāng míng, biàn zhào rén tiān yī qiè shì jiè, fù cǐ dà de jù zú liù zhǒng shí bā xiāng dòng. shí ā sī tuó jiàn wèi céng yǒu xī qí zhī shì, yì zhǒng guāng míng, fù jiàn cǐ de liù zhǒng zhèn dòng, xīn dà jīng bù, máo kǒng xī shù, zì xīn niàn yán: ‘jīn yǒu hé yuán, cǐ dà de dòng? yǒu hé guǒ bào?’ shí bǐ xiān rén, shǎo shí sī wéi, mò rán ér zhù, zhèng niàn zhèng dìng sī wéi zhī yǐ, xīn shēng huān xǐ, yǒng yuè wú liàng, bù néng zì shèng, zuò shì chàng yán: ‘xī yǒu dà shèng bù kě sī yì, shì jiān dāng chū dà fù jiā luó.’

[0684a19] "pu sa cong yu dou lu tuo tian, zheng nian xia zhi jing fan wang gong, fu ren you xie ru yu tai shi, fang da guang ming, bian zhao ren tian yi qie shi jie, fu ci da de ju zu liu zhong shi ba xiang dong. shi a si tuo jian wei ceng you xi qi zhi shi, yi zhong guang ming, fu jian ci de liu zhong zhen dong, xin da jing bu, mao kong xi shu, zi xin nian yan: 'jin you he yuan, ci da de dong? you he guo bao?' shi bi xian ren, shao shi si wei, mo ran er zhu, zheng nian zheng ding si wei zhi yi, xin sheng huan xi, yong yue wu liang, bu neng zi sheng, zuo shi chang yan: 'xi you da sheng bu ke si yi, shi jian dang chu da fu jia luo.'

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

[0684a28] “When the Bodhisattva 菩萨 [pu sa] (Púsà) first descended from Tuṣita Heaven 兜率 [dou lu] (Dōulǜ), entered his mother's right side, and was established in the womb, a god named Sukhavaha 速往 [su wang] (Sùwǎng) went to all the hells and loudly proclaimed, 'All of you people should know that the Bodhisattva 菩萨 [pu sa] (Púsà) has now descended from Tuṣita Heaven 兜率 [dou lu] (Dōulǜ) and entered his mother's womb. Therefore, all of you should quickly make a vow to be born into the human realm.' Upon hearing these words, all the beings in hell who had in the past planted good roots but also committed mixed karma, and who had fallen into hell because of the strength of their evil deeds, saw one another. They became厌离 [yan li] (yànlí, disgusted with and separated from) hell, received light, and their bodies and minds became peaceful and happy. They were also able to hear the voice of the god Sukhavaha 速往 [su wang] (Sùwǎng**. They abandoned their hellish bodies and were immediately reborn in the human realm. All the living beings in the three-thousand great-thousand world system who had planted good roots in the past came to this city of Kapilavastu 迦毘羅城 [jia pi luo cheng] (Jiāpíluó Chéng) and were born on all four sides.

[0684a28] “pú sà chū cóng dōu lǜ xià shí, rù mǔ yòu xié, shòu tāi qì yǐ. shí yǒu yī tiān, míng yuē sù wǎng, zhì zhū de yù dà shēng chàng yán: ‘rǔ zhū rén bèi, yī qiè dāng zhī, pú sà jīn cóng dōu lǜ tiān xià rù yú mǔ tāi, shì gù rǔ děng, sù fā shì yuàn, yuàn shēng rén jiān.’ de yù zhòng shēng wén cǐ yǔ yǐ, suǒ yǒu zhòng shēng, wǎng xī yǐ lái, céng zhǒng shàn gēn, fù zào zá yè, yǐ è qiáng gù, duò yú de yù, bǐ děng gè gè miàn xiāng dǔ jiàn, yàn lí de yù, fù dé guāng míng, shēn xīn ān lè, fù dé wén yú sù wǎng shì jiān zhū tiān zhī shēng. shě de yù shēn, jí shēng rén zhōng. suǒ yǒu sān qiān dà qiān shì jiè zhū zhòng shēng děng, wǎng xī yǐ lái zhǒng shàn gēn zhě, jiē lái yú cǐ jiā pí luó chéng, sì miàn tuō shēng.

[0684a28] "pu sa chu cong dou lu xia shi, ru mu you xie, shou tai qi yi. shi you yi tian, ming yue su wang, zhi zhu de yu da sheng chang yan: 'ru zhu ren bei, yi qie dang zhi, pu sa jin cong dou lu tian xia ru yu mu tai, shi gu ru deng, su fa shi yuan, yuan sheng ren jian.' de yu zhong sheng wen ci yu yi, suo you zhong sheng, wang xi yi lai, ceng zhong shan gen, fu zao za ye, yi e qiang gu, duo yu de yu, bi deng ge ge mian xiang du jian, yan li de yu, fu de guang ming, shen xin an le, fu de wen yu su wang shi jian zhu tian zhi sheng. she de yu shen, ji sheng ren zhong. suo you san qian da qian shi jie zhu zhong sheng deng, wang xi yi lai zhong shan gen zhe, jie lai yu ci jia pi luo cheng, si mian tuo sheng.

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

[0684b10] “After the Bodhisattva 菩萨 [pu sa] (Púsà) had entered his mother's womb, the Lord Indra 天帝释 [tian di shi] (Tiāndìshì) and the Four Great Heavenly Kings 四天王 [si tian wang] (Sìtiānwáng), Dhṛtarāṣṭra 提頭賴吒 [ti tou lai zha] (Títóulàizhà), Virūḍhaka 毘留勒叉 [pi liu lei cha] (Píliúlèchā), Virūpākṣa 毘留博叉 [pi liu bo cha] (Píliúbó chā), and Vaiśravaṇa 毘沙門 [pi sha men] (Píshāmén), said to each other, 'Dear friends, you should know that the Bodhisattva 菩萨 [pu sa] (Púsà) has descended from Tuṣita Heaven 兜率 [dou lu] (Dōulǜ) and entered his mother's womb. We must now protect and watch over him so that no one, whether human or non-human, disturbs the Bodhisattva 菩萨 [pu sa] (Púsà) or finds a weakness. This Bodhisattva 菩萨 [pu sa] (Púsà) can only be protected by greatly powerful gods 威德 [wei de],諸天 [zhu tian] (wēidé, zhūtiān), not by ordinary human beings.' This is an unprecedented quality of the Bodhisattva 菩萨 [pu sa] (Púsà). The Tathāgata 如来 [ru lai] (Rúlái) has these four kinds of protection, which are complete and without flaw. This is a premonitory sign of protection.

[0684b10] “pú sà rù yú mǔ tāi qì yǐ, shí tiān dì shì jí sì tiān wáng, tí tóu lài zhā jí pí liú lēi chā,, pí liú bó chā,, pí shā mén děng, gè xiāng wèi yán: ‘rén zhě dāng zhī! pú sà yǐ cóng dōu lǜ tiān xià rù zài mǔ tāi, wǒ děng jīn xū yōng hù shǒu shì, mò lìng qí yú huò rén fēi rén, nǎo luàn pú sà, huò mì qí biàn. jīn cǐ pú sà, wéi shì jí dà wēi dé, zhū tiān nǎi néng shǒu hù, fēi shì shì jiān rén suǒ néng shǒu.’ cǐ shì pú sà wèi céng yǒu fǎ, rú lái yǒu cǐ sì zhǒng hù chí, jù zú wú quē, cǐ shì yú xiān shǒu hù ruì xiāng.

[0684b10] "pu sa ru yu mu tai qi yi, shi tian di shi ji si tian wang, ti tou lai zha ji pi liu lei cha,, pi liu bo cha,, pi sha men deng, ge xiang wei yan: 'ren zhe dang zhi! pu sa yi cong dou lu tian xia ru zai mu tai, wo deng jin xu yong hu shou shi, mo ling qi yu huo ren fei ren, nao luan pu sa, huo mi qi bian. jin ci pu sa, wei shi ji da wei de, zhu tian nai neng shou hu, fei shi shi jian ren suo neng shou.' ci shi pu sa wei ceng you fa, ru lai you ci si zhong hu chi, ju zu wu que, ci shi yu xian shou hu rui xiang.

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

[0684b18] “Some beings, when they enter the mother's womb, cannot do so with right mindfulness. They also cannot maintain a focused mind while in the womb, nor can they do so when they are born. Other beings can enter the womb with a focused mind, maintain a focused mind in the womb, and also maintain a focused mind when they are born. Some beings enter the womb with a focused mind, and maintain a focused mind in the womb, but cannot do so when they are born. The Bodhisattva 菩萨 [pu sa] (Púsà) enters the womb with a focused mind, resides in the womb with a focused mind, and is born with a focused mind. This is an unprecedented quality of the Bodhisattva 菩萨 [pu sa] (Púsà). When the Tathāgata 如来 [ru lai] (Rúlái) attains Buddhahood 佛道 [fu dao] (Fódào), he preaches the dharma without forgetting or losing anything, knowing the capacities of beings and teaching accordingly. This is a rare premonitory sign from the past. When the Bodhisattva 菩萨 [pu sa] (Púsà) was in his mother's womb, he always stayed on the right side and never moved. Other beings, because their position is not fixed, move to the right or left side. For this reason, their mothers suffer pain and immeasurable hardship. The Bodhisattva 菩萨 [pu sa] (Púsà) stayed on the right side of the womb without turning or moving, and whether the mother stood, sat, or lay down, he did not harm her womb. This is an unprecedented quality of the Bodhisattva 菩萨 [pu sa] (Púsà). When the Tathāgata 如来 [ru lai] (Rúlái) attains Buddhahood 佛道 [fu dao] (Fódào), he practices the bodhi 菩提 [pu ti] (Pútí) dharma and achieves complete success. This is a premonitory sign from the past.

[0684b18] “shì yǒu zhòng shēng, rù mǔ tāi shí bù néng zhèng niàn, huò zhù mǔ tāi yì fù bù néng zhuān xīn zhèng niàn, huò fù shēng shí yì bù zhèng niàn. huò yǒu zhòng shēng, rù mǔ tāi shí néng zhuān zhèng niàn, zhù yú tāi zhōng yì néng zhèng niàn, chū tāi zhī shí yì néng zhèng niàn. huò yǒu zhòng shēng, rù tāi zhèng niàn, zhù tāi zhèng niàn, chū tāi zhī shí bù néng zhèng niàn. pú sà rù tāi xīn yì zhèng niàn, zhù tāi zhèng niàn, chū tāi zhèng niàn, cǐ shì pú sà, wèi céng yǒu fǎ. rú lái dé chéng yú fú dào yǐ, shuō fǎ jiào huà, wú wàng wú shī, zhī yú zhòng shēng jī gēn ér shuō, cǐ shì wǎng xī xī yǒu ruì xiāng. pú sà zài yú mǔ tāi zhī shí, cháng zhù yòu xié, bù céng yí dòng. zì yú zhòng shēng, yǐ bù dìng gù, huò zhì yòu xié, huò zhì zuǒ xié, yǐ shì yīn yuán, qí mǔ huàn tòng, shòu wú liàng kǔ. pú sà zài tāi, chù yú yòu xié, bù zhuǎn bù dòng, qǐ lì zuò wò, bù sǔn mǔ tāi, cǐ shì pú sà wèi céng yǒu fǎ. rú lái dé chéng yú fú dào yǐ, xíng pú tí fǎ, xī dé chéng jiù, cǐ shì wǎng xī yú xiān ruì xiāng.

[0684b18] "shi you zhong sheng, ru mu tai shi bu neng zheng nian, huo zhu mu tai yi fu bu neng zhuan xin zheng nian, huo fu sheng shi yi bu zheng nian. huo you zhong sheng, ru mu tai shi neng zhuan zheng nian, zhu yu tai zhong yi neng zheng nian, chu tai zhi shi yi neng zheng nian. huo you zhong sheng, ru tai zheng nian, zhu tai zheng nian, chu tai zhi shi bu neng zheng nian. pu sa ru tai xin yi zheng nian, zhu tai zheng nian, chu tai zheng nian, ci shi pu sa, wei ceng you fa. ru lai de cheng yu fu dao yi, shuo fa jiao hua, wu wang wu shi, zhi yu zhong sheng ji gen er shuo, ci shi wang xi xi you rui xiang. pu sa zai yu mu tai zhi shi, chang zhu you xie, bu ceng yi dong. zi yu zhong sheng, yi bu ding gu, huo zhi you xie, huo zhi zuo xie, yi shi yin yuan, qi mu huan tong, shou wu liang ku. pu sa zai tai, chu yu you xie, bu zhuan bu dong, qi li zuo wo, bu sun mu tai, ci shi pu sa wei ceng you fa. ru lai de cheng yu fu dao yi, xing pu ti fa, xi de cheng jiu, ci shi wang xi yu xian rui xiang.

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

[0684c04] “The Bodhisattva 菩萨 [pu sa] (Púsà) in the womb was not alarmed or afraid, and he attained great fearlessness. He was not contaminated by filth. All the impurities, such as saliva, pus, blood, yellow and white phlegm, could not defile him. Other beings in their mothers' wombs are surrounded by various impurities. Just as a lapis lazuli jewel 琉璃寶 [liu li bao] (Liúlí Bǎo) wrapped in a heavenly garment and placed in an impure place is not defiled, so too the Bodhisattva 菩萨 [pu sa] (Púsà) in the womb was not stained or defiled by any impurities. This is an unprecedented quality of the Bodhisattva 菩萨 [pu sa] (Púsà). When the Tathāgata 如来 [ru lai] (Rúlái) attains Buddhahood 佛道 [fu dao] (Fódào), he is not stained or attached to any dharma. This is a premonitory sign from the past.

[0684c04] “pú sà zài tāi, bù jīng bù bù, dé dà wú wèi, è wù bù rǎn, suǒ yǒu bù jìng, tì tuò nóng xuè, huáng bái tán yìn, bù néng huì wū. zì yú zhòng shēng, zài mǔ tāi shí, zhǒng zhǒng bù jìng. rú liú lí bǎo, yǐ tiān yī guǒ, zhì bù jìng chù, yì bù rǎn wū； rú shì rú shì, pú sà zài tāi, yī qiè bù jìng bù wū bù rǎn, cǐ shì pú sà wèi céng yǒu fǎ. rú lái dé chéng yú fú dào yǐ, yú yī qiè fǎ bù rǎn bù zhe, cǐ shì wǎng xī yú xiān ruì xiāng.

[0684c04] "pu sa zai tai, bu jing bu bu, de da wu wei, e wu bu ran, suo you bu jing, ti tuo nong xue, huang bai tan yin, bu neng hui wu. zi yu zhong sheng, zai mu tai shi, zhong zhong bu jing. ru liu li bao, yi tian yi guo, zhi bu jing chu, yi bu ran wu; ru shi ru shi, pu sa zai tai, yi qie bu jing bu wu bu ran, ci shi pu sa wei ceng you fa. ru lai de cheng yu fu dao yi, yu yi qie fa bu ran bu zhe, ci shi wang xi yu xian rui xiang.

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

[0684c11] “When the Bodhisattva 菩萨 [pu sa] (Púsà) was in the womb, his mother experienced great joy and her body was not weary. Other beings in their mothers' wombs, for nine or ten months, cause their mothers to feel a heavy burden and their bodies to be uncomfortable. When the Bodhisattva 菩萨 [pu sa] (Púsà) was in the womb, his mother was at peace and happy whether she walked, sat, slept, or got up, and her body did not suffer any pain. This is an unprecedented quality of the Bodhisattva 菩萨 [pu sa] (Púsà). When the Tathāgata 如来 [ru lai] (Rúlái) attains Buddhahood 佛道 [fu dao] (Fódào), he quickly attains Anuttara-samyak-sambodhi 阿耨多羅三藐三菩提 [a nou duo luo san miao san pu ti] (Ānòuduōluó Sānmiǎosānpútí) and all supernatural powers and wisdom. This is a premonitory sign from the past.

[0684c11] “pú sà zài yú mǔ tāi zhī shí, qí pú sà mǔ, shòu dà kuài lè, shēn bù pí fá. zì yú zhòng shēng, rù yú mǔ tāi, huò fù jiǔ yuè, huò fù shí yuè, mǔ shòu fù zhòng, shēn tǐ bù ān. pú sà zài tāi, mǔ ruò xíng zuò ruò mián ruò qǐ, jiē dé ān lè, shēn bù shòu kǔ, cǐ shì pú sà wèi céng yǒu fǎ. rú lái dé chéng yú fú dào yǐ, sù dé ā nòu duō luó sān miǎo sān pú tí, zhèng dé zhū tōng jí yī qiè zhì, cǐ shì wǎng xī yú xiān ruì xiāng.

[0684c11] "pu sa zai yu mu tai zhi shi, qi pu sa mu, shou da kuai le, shen bu pi fa. zi yu zhong sheng, ru yu mu tai, huo fu jiu yue, huo fu shi yue, mu shou fu zhong, shen ti bu an. pu sa zai tai, mu ruo xing zuo ruo mian ruo qi, jie de an le, shen bu shou ku, ci shi pu sa wei ceng you fa. ru lai de cheng yu fu dao yi, su de a nou duo luo san miao san pu ti, zheng de zhu tong ji yi qie zhi, ci shi wang xi yu xian rui xiang.

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

[0684c18] “When the Bodhisattva 菩萨 [pu sa] (Púsà) was in the womb, his mother took the precepts and always practiced them. Other beings' mothers practice various kinds of mixed conduct when they are pregnant. When the Bodhisattva 菩萨 [pu sa] (Púsà) was in the womb, his mother held the precepts and did not practice mixed conduct. This is an unprecedented quality of the Bodhisattva 菩萨 [pu sa] (Púsà). When the Tathāgata 如来 [ru lai] (Rúlái) attains Buddhahood 佛道 [fu dao] (Fódào), he and his śrāvaka 聲聞 [sheng wen] (shēngwén, disciples) will be the most excellent in upholding the precepts, and a great reputation will be known throughout the world: 'The śramaṇa 沙門 [sha men] (shāmén) Gautama 瞿曇 [qu tan] (Qútán) is unsurpassed in upholding the precepts and excels in his conduct.' This is a premonitory sign from the past.

[0684c18] “pú sà zài tāi, mǔ shòu jìn jiè, xīn cháng fèng chí jiè xíng ér xíng. zì yú zhòng shēng zài mǔ tāi shí, mǔ xíng zá xíng. pú sà zài tāi, mǔ chí jìn jiè, bù xíng zá xíng, cǐ shì pú sà wèi céng yǒu fǎ. rú lái dé chéng yú fú dào yǐ, jí shēng wén zhòng, zuì shèng chí jiè, yú shì jiān zhōng chū dà míng wén: ‘shā mén qú tán, chí jiè wú bǐ, chí jiè fēn shèng.’ cǐ shì wǎng xī yú xiān ruì xiāng.

[0684c18] "pu sa zai tai, mu shou jin jie, xin chang feng chi jie xing er xing. zi yu zhong sheng zai mu tai shi, mu xing za xing. pu sa zai tai, mu chi jin jie, bu xing za xing, ci shi pu sa wei ceng you fa. ru lai de cheng yu fu dao yi, ji sheng wen zhong, zui sheng chi jie, yu shi jian zhong chu da ming wen: 'sha men qu tan, chi jie wu bi, chi jie fen sheng.' ci shi wang xi yu xian rui xiang.

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

[0684c24] “When the Bodhisattva 菩萨 [pu sa] (Púsà) was in the womb, his mother did not have thoughts of lust and was not disturbed by the fire of desire. The Bodhisattva’s mother always practiced pure conduct. Other beings, when they enter the womb, their mothers' lustful desires burn intensely, more than before. When the Bodhisattva 菩萨 [pu sa] (Púsà) was in the womb, his mother felt aversion even towards her own husband and did not engage in lustful behavior, let alone with other people. This is an unprecedented quality of the Bodhisattva 菩萨 [pu sa] (Púsà). When the Tathāgata 如来 [ru lai] (Rúlái) attains Buddhahood 佛道 [fu dao] (Fódào), his eye faculty is well-subdued, well-concealed, well-protected, well-covered, and well-cultivated, and because of what he knows, he preaches the dharma to others. In the same way, his ear, nose, tongue, body, and mind faculties are cultivated, and he preaches the dharma to help others cut off their defilements. This is a premonitory sign from the past.

[0684c24] “pú sà zài tāi, qí mǔ bù shēng yù rǎn zhī xiǎng, bù wèi yù huǒ zhī suǒ nǎo luàn, shí pú sà mǔ, héng xíng fàn xíng. zì yú zhòng shēng, rù mǔ tāi shí, bù jiǔ qí mǔ, yù xīn chì shèng, bèi duō yú qián. pú sà zài tāi, qí pú sà mǔ, yú zì fū biān, yóu shàng yàn lí, bù xíng yín yù, hé kuàng yú rén? cǐ shì pú sà wèi céng yǒu fǎ. rú lái dé chéng yú fú dào yǐ, yǎn gēn shàn fú, shàn cáng shàn hù, shàn fù shàn xūn, fù néng yīn cǐ rú shàng suǒ zhī, wèi tā shuō fǎ. rú shì ěr gēn bí gēn shé gēn shēn gēn yì gēn, nǎi zhì shàn xūn, fù néng rú shì, lìng tā duàn gù, xiū xí shuō fǎ, cǐ shì wǎng xī yú xiān ruì xiāng.

[0684c24] "pu sa zai tai, qi mu bu sheng yu ran zhi xiang, bu wei yu huo zhi suo nao luan, shi pu sa mu, heng xing fan xing. zi yu zhong sheng, ru mu tai shi, bu jiu qi mu, yu xin chi sheng, bei duo yu qian. pu sa zai tai, qi pu sa mu, yu zi fu bian, you shang yan li, bu xing yin yu, he kuang yu ren? ci shi pu sa wei ceng you fa. ru lai de cheng yu fu dao yi, yan gen shan fu, shan cang shan hu, shan fu shan xun, fu neng yin ci ru shang suo zhi, wei ta shuo fa. ru shi er gen bi gen she gen shen gen yi gen, nai zhi shan xun, fu neng ru shi, ling ta duan gu, xiu xi shuo fa, ci shi wang xi yu xian rui xiang.

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

[0685a04] “When the Bodhisattva 菩萨 [pu sa] (Púsà) was in the womb, his mother did not crave strange flavors. Other beings, when they are in the womb, cause their mothers to have insatiable cravings. When the Bodhisattva 菩萨 [pu sa] (Púsà) was in the womb, his mother did not suffer from cold or heat, hunger or thirst, and her body was not troubled. This is an unprecedented quality of the Bodhisattva 菩萨 [pu sa] (Púsà). When the Tathāgata 如来 [ru lai] (Rúlái) attains Buddhahood 佛道 [fu dao] (Fódào), he knows the four kinds of food. This is a premonitory sign from the past.

[0685a04] “pú sà zài tāi, qí pú sà mǔ, bù tān yì wèi. zì yú zhòng shēng, zài mǔ tāi shí, qí mǔ tān shì, bù zhī yàn zú. pú sà zài tāi, qí pú sà mǔ, bù huàn hán rè jí yǐ jī kě, bù nǎo qí shēn, cǐ shì pú sà wèi céng yǒu fǎ. rú lái dé chéng yú fú dào, yǐ zhī sì zhǒng shí, cǐ shì wǎng xī yú xiān ruì xiāng.

[0685a04] "pu sa zai tai, qi pu sa mu, bu tan yi wei. zi yu zhong sheng, zai mu tai shi, qi mu tan shi, bu zhi yan zu. pu sa zai tai, qi pu sa mu, bu huan han re ji yi ji ke, bu nao qi shen, ci shi pu sa wei ceng you fa. ru lai de cheng yu fu dao, yi zhi si zhong shi, ci shi wang xi yu xian rui xiang.

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

[0685a09] “When the Bodhisattva 菩萨 [pu sa] (Púsà) was in the womb, his mother's will was to practice dāna 檀 [tan] (tán, giving). Other beings, when they are in the womb, cause their mothers to be miserly and unwilling to give, being stingy with their wealth.

[0685a09] “pú sà zài tāi, qí pú sà mǔ, zhì xí shù jǐ, lè xī xíng tán. zì yú zhòng shēng, zài mǔ tāi shí, qí mǔ qiān tān, bù xī bù shī, lìn xī cái wù.

[0685a09] "pu sa zai tai, qi pu sa mu, zhi xi shu ji, le xi xing tan. zi yu zhong sheng, zai mu tai shi, qi mu qian tan, bu xi bu shi, lin xi cai wu.

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

[0685a12] “When the Bodhisattva 菩萨 [pu sa] (Púsà) was in the womb, his mother's mind was joyful in giving, and her heart was open while living in her own house. This is an unprecedented quality of the Bodhisattva 菩萨 [pu sa] (Púsà). When the Tathāgata 如来 [ru lai] (Rúlái) attains Buddhahood 佛道 [fu dao] (Fódào), he preaches the dharma of not being miserly. This is a premonitory sign from the past.

[0685a12] “pú sà zài tāi, qí mǔ yì lè xíng yú bù shī, xīn yì kāi jiě, jū zì jiā nèi, cǐ shì pú sà wèi céng yǒu fǎ. rú lái dé chéng yú fú dào yǐ, shuō bù qiān fǎ, cǐ shì wǎng xī yú xiān ruì xiāng.

[0685a12] "pu sa zai tai, qi mu yi le xing yu bu shi, xin yi kai jie, ju zi jia nei, ci shi pu sa wei ceng you fa. ru lai de cheng yu fu dao yi, shuo bu qian fa, ci shi wang xi yu xian rui xiang.

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

[0685a14] “When the Bodhisattva 菩萨 [pu sa] (Púsà) was in the womb, his mother always practiced compassion, and she was compassionate towards all conscious and living beings. Other beings, when they are in the womb, cause their mothers to be unkind, lacking in virtue, and to engage in unwholesome deeds, such as speaking harsh words and cursing.

[0685a14] “pú sà zài tāi, qí pú sà mǔ, cháng xíng cí bēi, néng yú yī qiè zhū zhòng shēng biān, dàn shì yǒu shí yǒu mìng zhī lèi, xī jiē mǐn niàn. zì yú zhòng shēng, zài yú mǔ tāi, qí mǔ bù rén, wēi dé shǎo gù, xíng zhū bù shàn, è kǒu mà lì.

[0685a14] "pu sa zai tai, qi pu sa mu, chang xing ci bei, neng yu yi qie zhu zhong sheng bian, dan shi you shi you ming zhi lei, xi jie min nian. zi yu zhong sheng, zai yu mu tai, qi mu bu ren, wei de shao gu, xing zhu bu shan, e kou ma li.

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

[0685a19] “When the Bodhisattva 菩萨 [pu sa] (Púsà) was in the womb, his mother always had a mind to bring great benefit and happiness to all living beings. This is an unprecedented quality of the Bodhisattva 菩萨 [pu sa] (Púsà). When the Tathāgata 如来 [ru lai] (Rúlái) attains Buddhahood 佛道 [fu dao] (Fódào), he will have an equal mind towards all living beings. This is a premonitory sign from the past.

[0685a19] “pú sà zài tāi, qí pú sà mǔ, héng yú yī qiè zhū zhòng shēng biān, zuò dà lì yì ān lè zhī xīn, cǐ shì pú sà wèi céng yǒu fǎ. rú lái dé chéng yú fú dào yǐ, néng yú yī qiè zhū zhòng shēng biān, xíng píng děng xīn, cǐ shì wǎng xī yú xiān ruì xiāng.

[0685a19] "pu sa zai tai, qi pu sa mu, heng yu yi qie zhu zhong sheng bian, zuo da li yi an le zhi xin, ci shi pu sa wei ceng you fa. ru lai de cheng yu fu dao yi, neng yu yi qie zhu zhong sheng bian, xing ping deng xin, ci shi wang xi yu xian rui xiang.

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

[0685a23] “When the Bodhisattva 菩萨 [pu sa] (Púsà) was in the womb, his mother's appearance remained as beautiful as before, and all her features were pleasing. Other beings, when they are in the womb, cause their mothers to become thin, their bodies to be not full, and their strength to be weaker than usual. When the Bodhisattva 菩萨 [pu sa] (Púsà) was in the womb, his mother's heart was always joyful, and her conduct, virtue, and physical appearance were the most excellent, wonderful, and venerable. This is an unprecedented quality of the Bodhisattva 菩萨 [pu sa] (Púsà). When the Tathāgata 如来 [ru lai] (Rúlái) attains Buddhahood 佛道 [fu dao] (Fódào), his body will be majestic and impossible to gaze upon, his body will be golden, and adorned with all the auspicious marks. This is a premonitory sign from the past.

[0685a23] “pú sà zài tāi, qí pú sà mǔ, rú qián duān zhèng, zhǒng zhǒng xiāng mào, xī jiē kě xǐ. zì yú zhòng shēng, zài yú mǔ tāi, qí mǔ sǔn shòu, tǐ bù hóng mǎn, qì lì léi ruò, bèi yú cháng rén. pú sà zài tāi, qí mǔ cháng shēng huān xǐ zhī xīn, jiè xíng wēi dé, shēn sè zuì shèng, zuì miào zuì zūn, cǐ shì pú sà wèi céng yǒu fǎ. rú lái dé chéng yú fú dào yǐ, jiàn shēn wēi wēi, bù kě zhān yǎng, tǐ huáng jīn sè, zhòng xiāng zhuāng yán, cǐ shì wǎng xī yú xiān ruì xiāng.

[0685a23] "pu sa zai tai, qi pu sa mu, ru qian duan zheng, zhong zhong xiang mao, xi jie ke xi. zi yu zhong sheng, zai yu mu tai, qi mu sun shou, ti bu hong man, qi li lei ruo, bei yu chang ren. pu sa zai tai, qi mu chang sheng huan xi zhi xin, jie xing wei de, shen se zui sheng, zui miao zui zun, ci shi pu sa wei ceng you fa. ru lai de cheng yu fu dao yi, jian shen wei wei, bu ke zhan yang, ti huang jin se, zhong xiang zhuang yan, ci shi wang xi yu xian rui xiang.

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

[0685b01] “When the Bodhisattva 菩萨 [pu sa] (Púsà) was in the womb, his mother, whenever she wished to see the Bodhisattva 菩萨 [pu sa] (Púsà), could see the Bodhisattva 菩萨 [pu sa] (Púsà) in her womb, with a full body and complete faculties. It was like a clear mirror reflecting a face. Seeing this, his mother was filled with joy and ecstasy, which she could not contain. Other beings, when they are in the womb, are obscured by the kalala 歌羅邏 [ge luo luo] (gēluóluó) and arbuda 阿浮陀 [a fu tuo] (āfúdòu), and thus cannot be seen. When the Bodhisattva 菩萨 [pu sa] (Púsà) first entered the womb, his body was full, and his five faculties were all complete. This is an unprecedented quality of the Bodhisattva 菩萨 [pu sa] (Púsà).

[0685b01] “pú sà zài tāi, qí mǔ yù guān yú pú sà shí, jí jiàn pú sà zài yú tāi zhōng, shēn tǐ hóng mǎn, zhū gēn jù zú. pì rú míng jìng jiàn yú miàn xiàng, qí mǔ jiàn yǐ, huān xǐ yǒng yuè, chōng biàn yú tǐ, bù néng zì shèng. zì yú zhòng shēng, zài yú mǔ tāi, bèi gē luó luó jí ā fú tuó zhī suǒ fù bì, ér bù néng xiàn. pú sà chū rù mǔ tāi zhī shí, shēn tǐ chōng mǎn, wǔ zhī wǔ gēn, jiē xī jù zú, cǐ shì pú sà wèi céng yǒu fǎ.

[0685b01] "pu sa zai tai, qi mu yu guan yu pu sa shi, ji jian pu sa zai yu tai zhong, shen ti hong man, zhu gen ju zu. pi ru ming jing jian yu mian xiang, qi mu jian yi, huan xi yong yue, chong bian yu ti, bu neng zi sheng. zi yu zhong sheng, zai yu mu tai, bei ge luo luo ji a fu tuo zhi suo fu bi, er bu neng xian. pu sa chu ru mu tai zhi shi, shen ti chong man, wu zhi wu gen, jie xi ju zu, ci shi pu sa wei ceng you fa.

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

[0685b08] “When the Bodhisattva 菩萨 [pu sa] (Púsà) was in the womb, if his mother saw any living beings, whether male or female, who were possessed by demons, and they saw the Bodhisattva’s mother, all the maṇḍalikas 魍魎 [wang liang] (wǎngliǎng, ghosts) and all the ghosts and gods would immediately leave, and the people would regain their original minds. If people had various old diseases, such as jaundice, epilepsy, phlegm disease, or mixed diseases, or other diseases such as white leprosy, boils, malignant tumors, scabies, itching, emaciation, carbuncles, ringworm, scrofula, fever, and all diseases of the eyes, ears, nose, tongue, throat, and head, and they were afflicted by them, those beings would come to the great Lady Māyā 摩耶夫人 [mo ye fu ren] (Móyé Fūrén). The great lady would rub their heads with her right hand, and after she had done so, they would all find peace, and their illnesses would be completely cured. If a person was so seriously ill that they could not come to see Lady Māyā 摩耶夫人 [mo ye fu ren] (Móyé Fūrén), Lady Māyā 摩耶夫人 [mo ye fu ren] (Móyé Fūrén) would take a blade of grass or a leaf from a tree or a stem of grass, and rub it with her right hand and send it to the sick person. When the sick person received these things and ate them, touched them, or placed them on their body, all their illnesses would be cured. They would then feel peaceful, and their bodies would feel light. While the Bodhisattva 菩萨 [pu sa] (Púsà) was in the womb, he had these and other countless, immeasurable divine powers and virtues, which are unprecedented qualities.

Buddha-carita-sutra, Volume 7, Chapter 6 (Part 1)

[0685b08] “pú sà zài tāi, qí pú sà mǔ, suǒ jiàn zhòng shēng, ruò nán ruò nǚ, bèi guǐ suǒ chí, ruò dé jiàn yú pú sà mǔ zhě, yī qiè wǎng liǎng, yī qiè guǐ shén, jiē xī yuǎn lí, hái dé běn xīn. ruò tǐ jiù yǒu zhū yú zá bìng, huò wěi huáng bìng, huò fēng diān bìng, huò tán yìn bìng, huò děng fēn bìng, huò yú zhū bìng, suǒ wèi bái lài, dīng chuāng, è zhǒng jiè sào, xiāo shòu yōng jū, xuǎn lòu yǐng zhǒng, hán rè, yǎn ěr bí shé, yàn hóu jí tóu, yī qiè zhū bìng suǒ qīn nǎo zhě, bǐ děng zhòng shēng, lái zhì mó yé dà fū rén biān, qí dà fū rén, yòu shǒu mó dǐng, mó qí dǐng yǐ jiē dé ān lè, zhū bìng xī chú. ruò yǒu zhòng bìng, bù néng lái jiàn mó yé fū rén； mó yé fū rén huò qǔ cǎo yè, huò qǔ shù yè, huò qǔ cǎo jīng, yòu shǒu mó lǚ, sòng bǐ bìng rén, qí bìng rén dé cǐ děng zhū wù, huò shí huò chù, huò zhì shēn shàng, jí dé duàn chú yī qiè zhū bìng, biàn shòu ān lè, shēn tǐ qīng biàn. pú sà zài tāi, yǒu rú shì děng, wú liàng wú biān wēi shén dé lì, wèi céng yǒu fǎ.

fú běn xíng jí jīng shù xià dàn shēng pǐn dì liù shàng

[0685b08] "pu sa zai tai, qi pu sa mu, suo jian zhong sheng, ruo nan ruo nu, bei gui suo chi, ruo de jian yu pu sa mu zhe, yi qie wang liang, yi qie gui shen, jie xi yuan li, hai de ben xin. ruo ti jiu you zhu yu za bing, huo wei huang bing, huo feng dian bing, huo tan yin bing, huo deng fen bing, huo yu zhu bing, suo wei bai lai, ding chuang, e zhong jie sao, xiao shou yong ju, xuan lou ying zhong, han re, yan er bi she, yan hou ji tou, yi qie zhu bing suo qin nao zhe, bi deng zhong sheng, lai zhi mo ye da fu ren bian, qi da fu ren, you shou mo ding, mo qi ding yi jie de an le, zhu bing xi chu. ruo you zhong bing, bu neng lai jian mo ye fu ren; mo ye fu ren huo qu cao ye, huo qu shu ye, huo qu cao jing, you shou mo lu, song bi bing ren, qi bing ren de ci deng zhu wu, huo shi huo chu, huo zhi shen shang, ji de duan chu yi qie zhu bing, bian shou an le, shen ti qing bian. pu sa zai tai, you ru shi deng, wu liang wu bian wei shen de li, wei ceng you fa.

fu ben xing ji jing shu xia dan sheng pin di liu shang