Chapter 65: Chapter on the Lower Section of the Practice of Austerities

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

fú běn xíng jí jīng juǎn dì èr shí wǔ

suí tiān zhú sān cáng dū nà jué duō yì

jīng jìn kǔ xíng pǐn xià

fu ben xing ji jing juan di er shi wu

sui tian zhu san cang du na jue duo yi

jing jin ku xing pin xia

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

[0767c28] Translated from Sanskrit to Chinese by Tripiṭaka Jñānagupta from Heavenly India during the Sui dynasty.

“At that time, when the peak of spring arrived, King Śuddhodana (淨飯大王 [jing fan da wang]) went out for a stroll. He saw that the various gardens and forests had sprouted new branches and leaves, and that diverse herbs and flowers were blooming, pure and beautiful, filling the space. The pools were filled with geese (鵝 [e]), wild geese (鴈 [yan]), swans (鴻 [hong]), and mandarin ducks (鴛鴦 [yuan yang]). In the trees, there were mynah birds (鸜鵒 [qu yu]), parrots (鸚鵡 [ying wu]), Indian cuckoos (拘翅羅 [ju chi luo]), peacocks (孔雀 [kong que]), and kalaviṅka (迦羅頻伽 [jia luo pin jia]) and jīvaka (命命鳥 [ming ming niao]) birds, entertaining themselves or calling out to one another with subtle sounds. When King Śuddhodana (淨飯王 [jing fan wang]) heard these sounds, he sighed deeply, wiped away tears, and said, ‘Alas, my son, Prince Siddhartha (悉達太子 [xi da tai zi]), suddenly left me, and six years have passed. After he left home, he has not let me see him. Oh, what good is it for me to live alone like this? I don't see my son Siddhartha (子悉達 [zi xi da]), and although I am here, surrounded by my consorts (婇女 [cai nu]) day and night, with the sounds of various musical instruments (音樂 [yin le]) like konghou (箜篌 [kong hou]), pipa (琵琶 [pi pa]), zithers (琴瑟 [qin se]), drums (鼓 [gu]), and flutes (吹 [chui]), what is the point of me enjoying these supreme five desires (五欲 [wu yu])? How is my son, all alone in those mountains and wildernesses (山林曠野 [shan lin kuang ye]), surrounded by all kinds of wild beasts (野獸 [ye shou]) such as tigers (虎 [hu]), wolves (狼 [lang]), lions (師子 [shi zi]), and white elephants (白象 [bai xiang])? Or perhaps these beasts are tearing each other apart with their claws and teeth (爪牙 [zhao ya]) and devouring one another. How can I know if you are alive or dead in that place? There is no news whatsoever.’ King Śuddhodana’s (淨飯王 [jing fan wang]) heart was like this, full of remembrance, grief, sorrow, and unhappiness.

[0767c28] “ěr shí, jìng fàn dà wáng shèng chūn shí zhì, yóu xì guān kàn, jiàn zhū yuán lín xīn chū zhī yè, zhǒng zhǒng zá huì zhòng huā kāi fū, qīng jìng zhuāng yán, biàn mǎn qí nèi. shuǐ zhōng é yàn hóng hú yuān yāng, chōng yì zhū chí. shù shàng fù yǒu qú yù yīng wǔ, jí jū chì luó, huò zhū kǒng què, jiā luó pín jiā mìng mìng niǎo děng, zì xiāng yú lè, huò fù mìng huàn zuò wēi miào shēng. shí, jìng fàn wáng wén shì shēng yǐ, zhǎng xū tàn xī, mén lèi ér yán: ‘wū hū wǒ ér xī dá tài zi, hū rán shě wǒ, yǎn jīng liù nián. jì qí chū jiā, lìng wǒ bù jiàn, duō zāi wǒ jīn dú yòng cǐ huó, zhī fù hé wèi? wǒ jīn bù jiàn zi xī dá gù, zài yú cǐ chù, zhū cāi nǚ zhōng, zuǒ yòu wéi rào, suī fù zhòu yè zuò zhū yīn shēng, kōng hóu pí pá qín sè gǔ chuī zhǒng zhǒng yīn lè, wǒ jīn shòu cǐ shàng miào wǔ yù, wǒ zi yún hé dú zì zài bǐ shān lín kuàng yě wú rén zhòng nèi, wèi yú zhǒng zhǒng yě shòu wéi rào, hǔ láng shī zi jí bái xiàng děng yī qiè zhū shòu, huò fù zhū shòu gè yǐ zhǎo yá, zì xiāng cán hài, yǎo dàn ér shí. rǔ zài bǐ chù, shuí fù dé zhī? huò sǐ huò shēng, jì wú xiāo xī.’ qí jìng fàn wáng xīn de rú shì, yì niàn chóu yōu, kǔ nǎo bù lè.

[0767c28] "er shi, jing fan da wang sheng chun shi zhi, you xi guan kan, jian zhu yuan lin xin chu zhi ye, zhong zhong za hui zhong hua kai fu, qing jing zhuang yan, bian man qi nei. shui zhong e yan hong hu yuan yang, chong yi zhu chi. shu shang fu you qu yu ying wu, ji ju chi luo, huo zhu kong que, jia luo pin jia ming ming niao deng, zi xiang yu le, huo fu ming huan zuo wei miao sheng. shi, jing fan wang wen shi sheng yi, zhang xu tan xi, men lei er yan: 'wu hu wo er xi da tai zi, hu ran she wo, yan jing liu nian. ji qi chu jia, ling wo bu jian, duo zai wo jin du yong ci huo, zhi fu he wei? wo jin bu jian zi xi da gu, zai yu ci chu, zhu cai nu zhong, zuo you wei rao, sui fu zhou ye zuo zhu yin sheng, kong hou pi pa qin se gu chui zhong zhong yin le, wo jin shou ci shang miao wu yu, wo zi yun he du zi zai bi shan lin kuang ye wu ren zhong nei, wei yu zhong zhong ye shou wei rao, hu lang shi zi ji bai xiang deng yi qie zhu shou, huo fu zhu shou ge yi zhao ya, zi xiang can hai, yao dan er shi. ru zai bi chu, shui fu de zhi? huo si huo sheng, ji wu xiao xi.' qi jing fan wang xin de ru shi, yi nian chou you, ku nao bu le.

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

[0768a15] “At that time, the Bodhisattva (菩薩 [pu sa]) was performing austerities (苦行 [ku xing]) in the village of Urubela (優婁頻螺聚落 [you lou pin luo ju luo]). He was emaciated and exhausted. When he wanted to stand and move, he did not have the strength, and he would fall down as soon as he stood up. At that moment, the earth-dwelling gods (地居諸天 [de ju zhu tian]) in that place saw this and said, ‘The Bodhisattva (菩薩 [pu sa]) is nearing the end of his life.’ They were worried and passed the news to one another: ‘Prince Siddhartha (悉達太子 [xi da tai zi]) has suddenly passed away.’ Among the multitude of earth-dwelling gods (地居諸天眾 [de ju zhu tian zhong]), there was one celestial being (天子 [tian zi]) who quickly went to King Śuddhodana (淨飯王 [jing fan wang]). Upon arriving, he said to King Śuddhodana (淨飯王 [jing fan wang]), ‘Great King (大王 [da wang])! You should know that the revered Prince Siddhartha (悉達仁者 [xi da ren zhe]), who gave up the four continents (四天下 [si tian xia]) and the seven treasures (七寶 [qi bao]) to leave home and enter the mountains to practice austerities (苦行 [ku xing]), has now passed away.’ Among the celestial beings, there was another earth-dwelling god (地居天 [de ju tian]) who rushed to the king and said to him, ‘Great King (大王 [da wang])! You should know that although Prince Siddhartha (王子悉達 [wang zi xi da]) has not yet passed away, his remaining life will not last more than seven days.’

[0768a15] “ěr shí, pú sà zài bǐ yōu lóu pín luó jù luò, xíng kǔ xíng shí, léi shòu kùn bì, yù qǐ xíng dòng, lì bù shèng shēn, lì biàn dào de. ěr shí, bǐ chù de jū zhū tiān, jiàn cǐ shì yǐ wèi yán: ‘pú sà shēn mìng jiāng zhōng.’ xīn nèi yōu chóu, chuán xiāng gào yǔ: ‘xī dá tài zi, jīn hū mìng zhōng.’ shí bǐ de jū zhū tiān zhòng zhōng, yǒu yī tiān zi, sù jí wǎng yì jìng fàn wáng suǒ, jì dào bǐ yǐ, bái jìng fàn wáng, zuò rú shì yán: ‘dà wáng! dāng zhī, dà wáng tài zi xī dá rén zhě, shě sì tiān xià bìng jí qī bǎo, chū jiā rù shān, kǔ xíng zhī shí, jīn yǐ mìng zhōng.’ qí tiān zhòng zhōng, fù gèng bié yǒu yī de jū tiān, sù wǎng wáng suǒ, ér bái wáng yán: ‘dà wáng! dāng zhī, wáng zi xī dá suī wèi mìng zhōng, dàn qí yú mìng bù guò qī rì.’

[0768a15] "er shi, pu sa zai bi you lou pin luo ju luo, xing ku xing shi, lei shou kun bi, yu qi xing dong, li bu sheng shen, li bian dao de. er shi, bi chu de ju zhu tian, jian ci shi yi wei yan: 'pu sa shen ming jiang zhong.' xin nei you chou, chuan xiang gao yu: 'xi da tai zi, jin hu ming zhong.' shi bi de ju zhu tian zhong zhong, you yi tian zi, su ji wang yi jing fan wang suo, ji dao bi yi, bai jing fan wang, zuo ru shi yan: 'da wang! dang zhi, da wang tai zi xi da ren zhe, she si tian xia bing ji qi bao, chu jia ru shan, ku xing zhi shi, jin yi ming zhong.' qi tian zhong zhong, fu geng bie you yi de ju tian, su wang wang suo, er bai wang yan: 'da wang! dang zhi, wang zi xi da sui wei ming zhong, dan qi yu ming bu guo qi ri.'

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

[0768a26] “At that time, when King Śuddhodana (淨飯大王 [jing fan da wang]) heard these words from the celestial beings, his heart was filled with grief and sorrow because he was thinking of his son. He cried out loudly, ‘Alas, my son! Why did you die alone in that empty forest? You obtained a human body but did not enjoy the five desires (五欲 [wu yu]), nor did you attain the supreme taste of the Dharma (無上法味 [wu shang fa wei]).’ After saying this, his body and mind were in confusion, and he fainted and fell to the ground. The kin of King Śuddhodana (淨飯王諸釋種族 [jing fan wang zhu shi zhong zu]) all heard this sound. After hearing it, they all rushed to the palace of King Śuddhodana (淨飯王宮 [jing fan wang gong]). When they arrived, they comforted King Śuddhodana (淨飯王 [jing fan wang]), saying, ‘Great King (大王 [da wang]), do not be so sorrowful. Also, your body is extremely emaciated now, so do not let this cause your death.’ King Śuddhodana (淨飯王 [jing fan wang]) said, ‘How many of my kin (親族眷屬 [qin zu juan shu]) and people (品類 [pin lei]) live here in Kapilavastu (迦毘羅城 [jia pi luo cheng]) today?’

[0768a26] “ěr shí, jìng fàn dà wáng jì wén zhū tiān rú cǐ yǔ yǐ, wèi niàn zi gù, yōu chóu kǔ nǎo, bī qiè yú xīn, ér dà chàng yán: ‘wū hū wǒ zi! hé gù dú yú kōng lín ér sǐ? suī dé rén shēn bù shòu wǔ yù, fù bù zhèng yú wú shàng fǎ wèi.’ zuò shì yǔ yǐ, shēn xīn mí luàn mèn jué bì de. shí jìng fàn wáng zhū shì zhǒng zú, xī wén cǐ shēng, wén yǐ xī gè bēn jí wǎng yì jìng fàn wáng gōng, dào yǐ ān wèi jìng fàn wáng xīn, zuò rú shì yán: ‘dà wáng mò zuò rú shì kǔ nǎo. yòu fù dà wáng xiàn jīn shēn tǐ jí shén léi shòu, mò yīn cǐ shì ér qǔ mìng zhōng.’ jìng fàn wáng yán: ‘jīn rì cǐ chù jiā pí luó chéng, shì wǒ qīn zú juàn shǔ pǐn lèi, fán yǒu jǐ shù, jū zhù cǐ chéng?’

[0768a26] "er shi, jing fan da wang ji wen zhu tian ru ci yu yi, wei nian zi gu, you chou ku nao, bi qie yu xin, er da chang yan: 'wu hu wo zi! he gu du yu kong lin er si? sui de ren shen bu shou wu yu, fu bu zheng yu wu shang fa wei.' zuo shi yu yi, shen xin mi luan men jue bi de. shi jing fan wang zhu shi zhong zu, xi wen ci sheng, wen yi xi ge ben ji wang yi jing fan wang gong, dao yi an wei jing fan wang xin, zuo ru shi yan: 'da wang mo zuo ru shi ku nao. you fu da wang xian jin shen ti ji shen lei shou, mo yin ci shi er qu ming zhong.' jing fan wang yan: 'jin ri ci chu jia pi luo cheng, shi wo qin zu juan shu pin lei, fan you ji shu, ju zhu ci cheng?'

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

[0768b07] “At that time, all of the Sakya kin (一切釋種 [yi qie shi zhong]) said to the king, ‘Great King (大王 [da wang])! You should know that the total number of Sakyas (釋 [shi]) is ninety-nine thousand.’ King Śuddhodana (淨飯王 [jing fan wang]) then said, ‘My kin! If you wish for me to live, quickly show me the place where Prince Siddhartha (悉達太子 [xi da tai zi]) is staying.’ At that time, all of the Sakya kin (一切諸釋種等 [yi qie zhu shi zhong deng]) responded, ‘Great King (大王 [da wang])! You should know that it would be possible for you to lift this great earth (大地 [da de]) and all the mountains (山林 [shan lin]), including the Iron Ring Mountains (鐵圍山 [tie wei shan]), the great oceans (大海 [da hai]), and Mount Sumeru (須彌 [xu mi]), with one hand and throw them to another direction. But for all the celestial beings (天上 [tian shang]) and humans (世間人物 [shi jian ren wu]) to gather and bring the prince (太子 [tai zi]) home before his afflictions (煩惱 [fan nao]) are exhausted, that is impossible.’ At that time, the son of the Sakya kingdom's preceptor (釋氏國師 [shi shi guo shi]), whose name was Udāyin (優陀夷 [you tuo yi]), said to King Śuddhodana (淨飯王 [jing fan wang]), ‘Great King (大王 [da wang])! You should know that I can go to the place where Prince Siddhartha (悉達太子 [xi da tai zi]) left home, console his heart, and bring him back to the palace.’ When King Śuddhodana (淨飯王 [jing fan wang]) heard this, he responded to the preceptor’s son, ‘Good Udāyin (善優陀夷 [shan you tuo yi])! If you can go to the prince (太子 [tai zi]), and if the prince (太子 [tai zi]) listens to you and comes home, then you must return quickly together with him. But if the prince (太子 [tai zi]) is unwilling to come, do not ever let me see your face again. Why? Because you have said this, you understand my feelings. If my son does not come back, seeing your face will only increase my sorrow due to my anticipation.’

[0768b07] “ěr shí, bǐ děng yī qiè shì zhǒng jí bái wáng yán: ‘dà wáng! dāng zhī, jīn shì zǒng shù, yī qiè fán yǒu jiǔ wàn jiǔ qiān.’ shí, jìng fàn wáng fù zuò shì yán: ‘rǔ děng juàn shǔ! ruò yù lìng wǒ mìng quán huó zhě, sù jí shì wǒ xī dá tài zi suǒ jū tíng chù.’ shì shí yī qiè zhū shì zhǒng děng, xián gòng bào yán: ‘dà wáng! dāng zhī, dà wáng nǎi kě zhuō cǐ dà de jí zhū shān lín tiě wéi shān děng,, dà hǎi xū mí, yǐ yī shǒu qíng, zhì yú tā fāng, sī yǒu shì lǐ. yù lìng xī dá fán nǎo wèi jǐn, ruò dāng yī qiè tiān shàng shì jiān rén wù jù jí, yù jiāng tài zi lái xiàng jiā zhě, zhōng wú shì chù.’ ěr shí, shì shì guó shī zhī zi, míng yōu tuó yí, bái jìng fàn wáng, zuò rú shì yán: ‘dà wáng! dāng zhī, wǒ jīn néng wǎng xī dá tài zi chū jiā zhī chù, wèi yù qí yì, jiāng huí xiàng gōng.’ qí jìng fàn wáng wén shì yǔ yǐ, jí biàn bào bǐ guó shī zi yán: ‘shàn yōu tuó yí! rǔ néng yì xiàng tài zi biān zhě, huò fù tài zi qǔ yú rǔ yǔ, guī lái xiàng jiā, rǔ gòng yī chù, sù jí hái lái. ruò qí tài zi bù kěn lái shí, rǔ yǒng yī xíng, mò jiàn wǒ miàn. suǒ yǐ zhě hé? rǔ fā cǐ yán, suī jiě wǒ yì, ruò zi bù lái, wǒ jiàn rǔ miàn, yǐ chéng wàng gù, gèng bèi zēng zhǎng wǒ zhī yōu chóu.’

[0768b07] "er shi, bi deng yi qie shi zhong ji bai wang yan: 'da wang! dang zhi, jin shi zong shu, yi qie fan you jiu wan jiu qian.' shi, jing fan wang fu zuo shi yan: 'ru deng juan shu! ruo yu ling wo ming quan huo zhe, su ji shi wo xi da tai zi suo ju ting chu.' shi shi yi qie zhu shi zhong deng, xian gong bao yan: 'da wang! dang zhi, da wang nai ke zhuo ci da de ji zhu shan lin tie wei shan deng,, da hai xu mi, yi yi shou qing, zhi yu ta fang, si you shi li. yu ling xi da fan nao wei jin, ruo dang yi qie tian shang shi jian ren wu ju ji, yu jiang tai zi lai xiang jia zhe, zhong wu shi chu.' er shi, shi shi guo shi zhi zi, ming you tuo yi, bai jing fan wang, zuo ru shi yan: 'da wang! dang zhi, wo jin neng wang xi da tai zi chu jia zhi chu, wei yu qi yi, jiang hui xiang gong.' qi jing fan wang wen shi yu yi, ji bian bao bi guo shi zi yan: 'shan you tuo yi! ru neng yi xiang tai zi bian zhe, huo fu tai zi qu yu ru yu, gui lai xiang jia, ru gong yi chu, su ji hai lai. ruo qi tai zi bu ken lai shi, ru yong yi xing, mo jian wo mian. suo yi zhe he? ru fa ci yan, sui jie wo yi, ruo zi bu lai, wo jian ru mian, yi cheng wang gu, geng bei zeng zhang wo zhi you chou.'

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

[0768b24] “At that time, the preceptor’s son, Udāyin (優陀夷 [you tuo yi]), prepared his carriage and departed from Kapilavastu (迦毘羅 [jia pi luo]). He went directly to the village of Urubela (優婁頻螺聚落 [you lou pin luo ju luo]) on the bank of the Nairañjanā River (尼連河 [ni lian he]). When he arrived, Udāyin (優陀夷 [you tuo yi]) first saw the five ascetics led by Kauṇḍinya (憍陳如 [jiao chen ru]) from a distance. After seeing them, he asked Kauṇḍinya (憍陳如 [jiao chen ru]), ‘Revered Kauṇḍinya (仁憍陳如 [ren jiao chen ru])! Where is Prince Siddhartha (悉達太子 [xi da tai zi]) now?’ Kauṇḍinya (憍陳如 [jiao chen ru]) then replied to Udāyin (優陀夷 [you tuo yi]), ‘Prince Siddhartha (悉達太子 [xi da tai zi]) has now entered the forest to practice austerities (苦行 [ku xing]).’ Udāyin (優陀夷 [you tuo yi]) then asked again, ‘What is the name of his personal attendant?’ Kauṇḍinya (憍陳如 [jiao chen ru]) replied, ‘Udāyin (優陀夷 [you tuo yi])! If you want to know, his name is Aśvaka (阿奢踰時 [a she yu shi]), which means horse-trainer (調馬 [diao ma]) in Sui.’

[0768b24] “ěr shí, guó shī zi yōu tuó yí yán jià, jí cóng jiā pí luó chū, jìng wǎng xiàng bǐ yōu lóu pín luó jù luò zhī suǒ ní lián hé biān. jì dào bǐ yǐ, qí yōu tuó yí, chū xiān yáo jiàn jiāo chén rú děng wǔ rén zài bǐ, jiàn yǐ jí wèn jiāo chén rú yán: ‘rén jiāo chén rú! xī dá tài zi jīn zài hé chù?’ shí jiāo chén rú jí biàn bào bǐ yōu tuó yí yán: ‘xī dá tài zi jīn yǐ rù lín, xiū xíng kǔ xíng.’ shí, yōu tuó yí fù zhòng wèn yán: ‘qí qīn shì zhě míng zì shì shuí?’ shí jiāo chén rú jí bào zhī yán: ‘rǔ yōu tuó yí! ruò yù zhī zhě, qí rén míng wèi ā shē yú shí (suí yán diào mǎ).’

[0768b24] "er shi, guo shi zi you tuo yi yan jia, ji cong jia pi luo chu, jing wang xiang bi you lou pin luo ju luo zhi suo ni lian he bian. ji dao bi yi, qi you tuo yi, chu xian yao jian jiao chen ru deng wu ren zai bi, jian yi ji wen jiao chen ru yan: 'ren jiao chen ru! xi da tai zi jin zai he chu?' shi jiao chen ru ji bian bao bi you tuo yi yan: 'xi da tai zi jin yi ru lin, xiu xing ku xing.' shi, you tuo yi fu zhong wen yan: 'qi qin shi zhe ming zi shi shui?' shi jiao chen ru ji bao zhi yan: 'ru you tuo yi! ruo yu zhi zhe, qi ren ming wei a she yu shi (sui yan diao ma).'

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

[0768c05] “At that time, Udāyin (優陀夷 [you tuo yi]) then spoke to Aśvaka (阿奢踰時 [a she yu shi]), saying, ‘Aśvaka (阿奢踰時 [a she yu shi]), you should go to the prince (太子 [tai zi]) and convey my message to him: “Your father has sent an envoy (使 [shi]) to come here and wishes to see you.”’ The horse-trainer (調馬 [diao ma]) replied to Udāyin (優陀夷 [you tuo yi]), ‘I truly do not dare to convey this message to the prince (太子 [tai zi]). Why? The prince (太子 [tai zi]) has been practicing austerities (苦行 [ku xing]) for over six years. Since he left home, he has never turned his face towards his place of birth or sat facing the city of Kapilavastu (迦毘羅城邑 [jia pi luo cheng yi]). Why? Because he is weary of life. Udāyin (優陀夷 [you tuo yi])! You should enter the forest yourself, meet the prince (太子 [tai zi]) face to face, and speak to him about the message from his father, the king (父王 [fu wang]).’

[0768c05] “shí, yōu tuó yí jí biàn jìn yǔ ā shē yú shí, zuò rú shì yán: ‘ā shē yú shí, rǔ jīn wǎng yì yú tài zi suǒ, rú wǒ suǒ yǔ, wèi wǒ tōng dào: “rén fù yǒu shǐ lái dào yú cǐ, yù dé xiāng jiàn.” ’ shí diào mǎ bào yōu tuó yí yán: ‘wǒ shí bù gǎn xiàng tài zi biān tōng dá cǐ yǔ. suǒ yǐ zhě hé? tài zi kǔ xíng yǐ guò liù nián, zì chū jiā lái, bù céng jiāng miàn xiàng yú shēng de, duì jiā pí luó chéng yì ér zuò. hé yǐ gù? yàn shēng huàn gù. rǔ yōu tuó yí! zì kě rù lín miàn jiàn tài zi, duì lùn fù wáng suǒ shǐ yán yǔ.’

[0768c05] "shi, you tuo yi ji bian jin yu a she yu shi, zuo ru shi yan: 'a she yu shi, ru jin wang yi yu tai zi suo, ru wo suo yu, wei wo tong dao: "ren fu you shi lai dao yu ci, yu de xiang jian." ' shi diao ma bao you tuo yi yan: 'wo shi bu gan xiang tai zi bian tong da ci yu. suo yi zhe he? tai zi ku xing yi guo liu nian, zi chu jia lai, bu ceng jiang mian xiang yu sheng de, dui jia pi luo cheng yi er zuo. he yi gu? yan sheng huan gu. ru you tuo yi! zi ke ru lin mian jian tai zi, dui lun fu wang suo shi yan yu.'

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

[0768c13] “Udāyin (優陀夷 [you tuo yi]) then entered the forest himself. He saw the Bodhisattva (菩薩 [pu sa]) lying on the ground, covered in dust from head to foot, without radiance, with a color the same as the earth. His body was emaciated and had no flesh (肌膚 [ji fu]) left, only bones and skin (骨皮 [gu pi]). His eyes were sunken, like stars at the bottom of a well. His entire body was contorted, and his joints seemed to be falling apart. When Udāyin (優陀夷 [you tuo yi]) saw the Bodhisattva (菩薩 [pu sa]) in such a state, he raised both hands and cried out loudly, wailing, ‘Alas, alas! My son of the Sakya clan (釋種子 [shi zhong zi]) has suddenly fallen into such a predicament today. He was originally so upright and pleasing, with such a wonderful appearance, but now his body has become like this, no different from dirt. He has not attained liberation (解脫 [jie tuo]) and happiness (安樂 [an le]), but has instead pointlessly harmed his wonderful body like this.’

[0768c13] “shí yōu tuó yí zì rù lín zhōng, jiàn yú pú sà wò yú de shàng, cóng tóu zhì zú jiē bèi chén bèn, wú yǒu wēi guāng yǔ de tóng sè, shēn tǐ shòu xuē, wú fù jī fū, wéi yǒu gǔ pí guǒ shēn ér yǐ. yǎn shēn què xiàn, rú jǐng dǐ xīng, biàn tǐ qū zhé, jié jié lí jiě. qí yōu tuó yí jiàn yú pú sà rú shì shēn xíng, jí jǔ liǎng shǒu, ér dà chàng jiào, chēng huàn hào kū: ‘wū hū wū hū! wǒ shì zhǒng zi, jīn rì hū zhì rú shì è nán, běn shí rú shì duān zhèng kě xī rú shì miào sè, jīn chéng cǐ shēn, yǔ tǔ wú yì, jì fù bù dé jiě tuō ān lè, tú láo sǔn hài rú shì miào shēn.’

[0768c13] "shi you tuo yi zi ru lin zhong, jian yu pu sa wo yu de shang, cong tou zhi zu jie bei chen ben, wu you wei guang yu de tong se, shen ti shou xue, wu fu ji fu, wei you gu pi guo shen er yi. yan shen que xian, ru jing di xing, bian ti qu zhe, jie jie li jie. qi you tuo yi jian yu pu sa ru shi shen xing, ji ju liang shou, er da chang jiao, cheng huan hao ku: 'wu hu wu hu! wo shi zhong zi, jin ri hu zhi ru shi e nan, ben shi ru shi duan zheng ke xi ru shi miao se, jin cheng ci shen, yu tu wu yi, ji fu bu de jie tuo an le, tu lao sun hai ru shi miao shen.'

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

[0768c22] “At that time, when the Bodhisattva (菩薩 [pu sa]) heard Udāyin’s (優陀夷 [you tuo yi]) wailing, he asked, ‘Who is this person? His heart is so filled with grief and sorrow, crying as if he were consumed by fire.’ The upāsaka (優婆夷 [you po yi]) replied to the Bodhisattva (菩薩 [pu sa]), ‘Great Saint Prince (大聖太子 [da sheng tai zi])! I am the son of the preceptor (國師之子 [guo shi zhi zi]) of your home country (本國 [ben guo]), my name is Udāyin (優陀夷 [you tuo yi]). Your father, King Śuddhodana (淨飯大王 [jing fan da wang]), has sent me here to visit you.’ The Bodhisattva (菩薩 [pu sa]) replied, ‘Udāyin (優陀夷 [you tuo yi])! I do not need this envoy (使 [shi]) of afflictions (煩惱 [fan nao]). I only desire the envoy (使 [shi]) of nirvāṇa (涅槃 [nie pan]). I do not want this envoy (使 [shi]) of life and death (生死 [sheng si]) from my father, the king (父王 [fu wang]).’

[0768c22] “ěr shí, pú sà wén yōu tuó yí hào jiào shēng yǐ, jí biàn wèn yán: ‘cǐ wèi shì shuí? nèi xīn nǎi ěr yōu chóu ào nǎo, rú huǒ suǒ shāo tí kū ér yǔ.’ shí yōu pó yí bào pú sà yán: ‘dà shèng tài zi! wǒ shì tài zi běn guó guó shī zhī zi, míng wèi yōu tuó yí zhě, jí wǒ shēn shì. tài zi zhī fù jìng fàn dà wáng, shǐ wǒ lái cǐ cān yíng tài zi.’ pú sà bào yán: ‘rǔ yōu tuó yí! wǒ jīn bù yòng cǐ fán nǎo shǐ, wǒ wéi yù dé niè pán zhī shǐ, bù yù fù wáng cǐ shēng sǐ shǐ.’

[0768c22] "er shi, pu sa wen you tuo yi hao jiao sheng yi, ji bian wen yan: 'ci wei shi shui? nei xin nai er you chou ao nao, ru huo suo shao ti ku er yu.' shi you po yi bao pu sa yan: 'da sheng tai zi! wo shi tai zi ben guo guo shi zhi zi, ming wei you tuo yi zhe, ji wo shen shi. tai zi zhi fu jing fan da wang, shi wo lai ci can ying tai zi.' pu sa bao yan: 'ru you tuo yi! wo jin bu yong ci fan nao shi, wo wei yu de nie pan zhi shi, bu yu fu wang ci sheng si shi.'

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

[0768c29] “At that time, Udāyin (優陀夷 [you tuo yi]) once again asked the Bodhisattva (菩薩 [pu sa]), ‘Great Saint Prince (大聖太子 [da sheng tai zi])! What kind of vows (誓願 [shi yuan]) have you established that are so firm?’ The Bodhisattva (菩薩 [pu sa]) then replied to Udāyin (優陀夷 [you tuo yi]), ‘I wish for my body to be shattered on this ground, like sesame seeds (烏麻 [wu ma]), white powder (白粉 [bai fen]), and fine dust (微塵 [wei chen]). If I do not attain self-benefit and benefit for others (自利利人 [zi li li ren]), I will never give up my mind of diligence (精進心 [jing jin xin]) and become lax. This is the vow (誓願 [shi yuan]) of my body and mind now.’ Udāyin (優陀夷 [you tuo yi]) said to the Bodhisattva (菩薩 [pu sa]), ‘Great Saint Prince (大聖太子 [da sheng tai zi])! I have made a vow (誓言 [shi yan]) before your father, the king (父王 [fu wang]), that I will definitely return to the city together with you. Today, if you have such a serious vow (殷重誓願 [yin zhong shi yuan]), and if you die before you attain self-benefit and benefit for others (自利利人 [zi li li ren]), how can I dare to abandon you, violate my original vow (本誓願 [ben shi yuan]), and return to the city of Kapilavastu (迦毘羅城 [jia pi luo cheng]) empty-handed?’

[0768c29] “shí, yōu tuó yí fù gèng zī qǐng yú pú sà yán: ‘dà shèng tài zi! rén jīn jiàn lì hé děng shì yuàn nǎi ěr láo gù?’ pú sà jí bào yōu tuó yí yán: ‘wéi yuàn wǒ shēn zài yú cǐ de pò suì, yóu rú wū má bái fěn jí yǐ wēi chén, ruò wǒ bù dé zì lì lì rén, qí jīng jìn xīn zhōng bù fàng shě ér shēng xiè dài. wǒ jīn shēn xīn shì yuàn rú shì.’ shí yōu tuó yí bái pú sà yán: ‘dà shèng tài zi! wǒ cóng tài zi fù wáng zhī qián, shòu shì shì yán, lìng wǒ jué dìng gòng yú tài zi xiāng suí rù chéng. jīn rì tài zi, ruò yǒu rú shì yīn zhòng shì yuàn, tǎng huò wèi dé zì lì lì rén, ér qǔ mìng jǐn, wǒ dāng yún hé gǎn shě tài zi, wéi běn shì yuàn, jiāng miàn kōng rù jiā pí luó chéng?’

[0768c29] "shi, you tuo yi fu geng zi qing yu pu sa yan: 'da sheng tai zi! ren jin jian li he deng shi yuan nai er lao gu?' pu sa ji bao you tuo yi yan: 'wei yuan wo shen zai yu ci de po sui, you ru wu ma bai fen ji yi wei chen, ruo wo bu de zi li li ren, qi jing jin xin zhong bu fang she er sheng xie dai. wo jin shen xin shi yuan ru shi.' shi you tuo yi bai pu sa yan: 'da sheng tai zi! wo cong tai zi fu wang zhi qian, shou shi shi yan, ling wo jue ding gong yu tai zi xiang sui ru cheng. jin ri tai zi, ruo you ru shi yin zhong shi yuan, tang huo wei de zi li li ren, er qu ming jin, wo dang yun he gan she tai zi, wei ben shi yuan, jiang mian kong ru jia pi luo cheng?'

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

[0769a10] “At that time, the Bodhisattva (菩薩 [pu sa]) once again said to Udāyin (優陀夷 [you tuo yi]), ‘Udāyin (優陀夷 [you tuo yi])! If I die here in the midst of my austerities (苦行 [ku xing]) before I achieve self-benefit (成就自利 [cheng jiu zi li]), you, Udāyin (優陀夷 [you tuo yi]), should take my spiritual corpse (屍靈 [shi ling]) and carry it into the city of Kapilavastu (迦毘羅城 [jia pi luo cheng]) through the gate I originally left from. You should also tell all the people inside and outside the city of Kapilavastu (迦毘羅城內外人民 [jia pi luo cheng nei wai ren min]) this: “This is a diligent person (精進之人 [jing jin zhi ren]), one whose words are not different from his actions, who established a vow (誓願 [shi yuan]) with a correct mind (正意正心 [zheng yi zheng xin]), and this is his body of bones.” You, Udāyin (優陀夷 [you tuo yi]), should also answer the questions from my father, the king (我父王 [wo fu wang]). You should tell my father (我父 [wo fu]), “Great King (大王 [da wang])! You should know that the prince (王子 [wang zi]) has made great efforts (勤精進 [qin jing jin]) and has now died. It was not because of laxity (懈怠 [xie dai]), so he has spoken the truth (如實語者 [ru shi yu zhe]). Now that he has died, it is not a lie.” You, Udāyin (優陀夷 [you tuo yi]), although I am like this now, last night in this forest, I had a dream. Countless celestial beings (無量諸天 [wu liang zhu tian]) came to me in their hidden forms, bowed their heads at my feet, and said to me, “Prince Siddhartha (悉達太子 [xi da tai zi]), you should be greatly happy. Starting from today, within seven days, you will surely achieve the greatest benefit (最大利益 [zui da li yi]).” You, Udāyin (優陀夷 [you tuo yi])! This dream of mine will not be in vain. Udāyin (優陀夷 [you tuo yi])! You can go home now. I do not need you to be my friend.’

[0769a10] “ěr shí pú sà fù gèng zhòng yǔ yōu tuó yí yán: ‘rǔ yōu tuó yí! wǒ jīn zài cǐ kǔ xíng zhī chù, tǎng wǒ wèi dé chéng jiù zì lì, yú qí zhōng dào ér mìng zhōng zhě, rǔ yōu tuó yí! qǔ wǒ shī líng, cóng běn chū mén, fú yú jiāng rù jiā pí luó chéng. rǔ fù wèi wǒ, yǔ bǐ yī qiè jiā pí luó chéng nèi wài rén mín, zuò rú shì yán: “cǐ jí shì bǐ jīng jìn zhī rén, wú yì yǔ zhě, lì yú shì yuàn, zhèng yì zhèng xīn, hái gǔ zhī tǐ.” rǔ yōu tuó yí! gèng fù wèi wǒ dá wǒ fù wáng suǒ wèn xùn yǔ, rǔ zī wǒ fù, zuò rú shì yán: “dà wáng! dāng zhī, wáng zi yǐ fā qín jīng jìn gù, jīn yǐ shě mìng, fēi yīn xiè dài, rú shí yǔ zhě, jīn jì shě mìng, fēi shì xū kuáng.” rǔ yōu tuó yí! wǒ jīn suī rán, dàn wǒ zài cǐ lín zhōng, yè mèng rú shì wú liàng zhū tiān, yǐn shēn lái yú wǒ biān, dǐng lǐ wǒ zú, ér bái wǒ yán: “xī dá tài zi rǔ jīn yīng dāng shēng dà huān xǐ, cóng jīn yǐ qù, zhì qī rì nèi, rǔ bì kè chéng zuì dà lì yì.” rǔ yōu tuó yí! wǒ dé cǐ mèng, zhōng bù kōng yě. rǔ yōu tuó yí! jīn kě hái jiā, wǒ bù yòng rǔ yǔ wǒ zuò yǒu.’

[0769a10] "er shi pu sa fu geng zhong yu you tuo yi yan: 'ru you tuo yi! wo jin zai ci ku xing zhi chu, tang wo wei de cheng jiu zi li, yu qi zhong dao er ming zhong zhe, ru you tuo yi! qu wo shi ling, cong ben chu men, fu yu jiang ru jia pi luo cheng. ru fu wei wo, yu bi yi qie jia pi luo cheng nei wai ren min, zuo ru shi yan: "ci ji shi bi jing jin zhi ren, wu yi yu zhe, li yu shi yuan, zheng yi zheng xin, hai gu zhi ti." ru you tuo yi! geng fu wei wo da wo fu wang suo wen xun yu, ru zi wo fu, zuo ru shi yan: "da wang! dang zhi, wang zi yi fa qin jing jin gu, jin yi she ming, fei yin xie dai, ru shi yu zhe, jin ji she ming, fei shi xu kuang." ru you tuo yi! wo jin sui ran, dan wo zai ci lin zhong, ye meng ru shi wu liang zhu tian, yin shen lai yu wo bian, ding li wo zu, er bai wo yan: "xi da tai zi ru jin ying dang sheng da huan xi, cong jin yi qu, zhi qi ri nei, ru bi ke cheng zui da li yi." ru you tuo yi! wo de ci meng, zhong bu kong ye. ru you tuo yi! jin ke hai jia, wo bu yong ru yu wo zuo you.'

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

[0769a26] “At that time, when Udāyin (優陀夷 [you tuo yi]) heard the Bodhisattva’s (菩薩 [pu sa]) vow (誓 [shi]), he no longer had any hope for him. He left the forest where the Bodhisattva (菩薩 [pu sa]) was sitting and returned to the city of Kapilavastu (迦毘羅城 [jia pi luo cheng]). He saw King Śuddhodana (淨飯王 [jing fan wang]) and said to him, ‘Great King (大王 [da wang])! You should know that Prince Siddhartha (王子悉達 [wang zi xi da]) is safe (平安 [ping an]), brave (勇猛 [yong meng]), and alive (存活不死 [cun huo bu si]).’ King Śuddhodana (淨飯王 [jing fan wang]) said, ‘If my prince (太子 [tai zi]) is safe (安隱 [an yin]) and not dead, what more do I have to worry about?’ When he heard this, his heart was greatly happy.

[0769a26] “ěr shí, yōu tuó yí jì wén pú sà rú shì shì yǐ, yú pú sà suǒ, wú fù wàng xīn, jí cóng pú sà zuò chù lín zhōng, dú zì ér chū. chū yǐ hái zhì jiā pí luó chéng, jiàn jìng fàn wáng, dào yǐ jí bái jìng fàn wáng yán: ‘dà wáng! dāng zhī, wáng zi xī dá, píng ān yǒng měng, cún huó bù sǐ.’ jìng fàn wáng yán: ‘ruò wǒ tài zi, ān yǐn bù sǐ, wǒ gèng hé chóu?’ wén cǐ yǔ yǐ, xīn dà huān xǐ.

[0769a26] "er shi, you tuo yi ji wen pu sa ru shi shi yi, yu pu sa suo, wu fu wang xin, ji cong pu sa zuo chu lin zhong, du zi er chu. chu yi hai zhi jia pi luo cheng, jian jing fan wang, dao yi ji bai jing fan wang yan: 'da wang! dang zhi, wang zi xi da, ping an yong meng, cun huo bu si.' jing fan wang yan: 'ruo wo tai zi, an yin bu si, wo geng he chou?' wen ci yu yi, xin da huan xi.

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

[0769b03] “At that time, Māra Pāpīyān (魔王波旬 [mo wang bo xun]) of the desire realm (欲界 [yu jie]) wanted to create disturbances for the Bodhisattva (菩薩 [pu sa]). For six years of austerities (苦行 [ku xing]), he was always secretly near the Bodhisattva (菩薩 [pu sa]), looking for an opportunity, but he could not find even the slightest fault. He then spoke a verse (偈 [ji]):

‘The place of the wilderness (阿蘭若處 [a lan ruo chu]) is excellent,
With a beautiful forest (樹木叢林 [shu mu cong lin]) to behold,
East of the village of Urubela (優婁頻螺聚落 [you lou pin luo ju luo]),
Beside the bank of the Nairañjanā River (尼連禪河 [ni lian chan he]),
Having chosen and obtained this place,
With a firm vow (誓願牢固 [shi yuan lao gu]) he sits in the lotus position (結加趺 [jie jia fu]),
With a great and diligent mind (大精進勇猛心 [da jing jin yong meng xin]),
I will now surely attain liberation (解脫 [jie tuo]).’
Māra Pāpīyān (魔王波旬 [mo wang bo xun]) came to him,
And said with deceptive sweet words:
‘May the revered one’s life be long (壽命長 [shou ming zhang]),
Only with a long life can one practice the Dharma (行法 [xing fa]),
Only with a long life can one attain self-benefit (自利 [zi li]),
And after attaining self-benefit (自利 [zi li]), there will be no regret (無悔心 [wu hui xin]).
Your body is now very emaciated (甚尫羸 [shen wang lei]),
You will surely die soon,
In truth, you have a thousand parts of death (千分死 [qian fen si]),
And perhaps one part of merit (福德悕 [fu de xi]) remains,
Just give alms (布施 [bu shi]) and serve the gods (承事天 [cheng shi tian]) more,
And perform sacrifices for the fire god (火神 [huo shen]),
This way you might get great merit (大功德 [da gong de]),
What is the use of learning meditation (禪定 [chan ding])?
The path of superior renunciation (勝出家道 [sheng chu jia dao]) is very difficult,
And taming one’s own mind (調伏自心 [diao fu zi xin]) is not easy.’
Māra (魔王 [mo wang]) said these things to the Bodhisattva (菩薩 [pu sa]),
Praising him with various words,
The Bodhisattva (菩薩 [pu sa]) then, with subtle and wonderful words,
Replied to him with a skillful voice:
‘Pāpīyān (波旬 [bo xun]), you are unwholesome (不善 [bu shan]) and negligent (放逸 [fang yi]),
You walk the world to seek self-benefit (求自利 [qiu zi li]).
Your mind of merit (福德心 [fu de xin]) here,
Cannot be found in the slightest.
If you want to seek merit (福德 [fu de]),
How could you utter such words?
I see the suffering of death (死苦 [si ku]) just like life,
I truly do not fear annihilation (盡 [jin]) for a single moment.
Even if all living beings (眾生 [zhong sheng]) are annihilated,
My mind will never turn back.
I am now building a great bridge over the sea of desires (慾海 [yu hai]),
Diligently and bravely cultivating pure conduct (梵行 [fan xing]).
Therefore, when a great wind calamity (風災 [feng zai]) rises in the world,
It can dry up all the rivers (一切流 [yi qie liu]).
How could the fluid and blood (津血間 [jin xue jian]) in this body,
Not be dried up?
The fat (脂 [zhi]) and marrow (髓 [sui]) will be exhausted first,
And then the skin (皮 [pi]) and flesh (肉 [rou]) will dry up.
When the flesh (肉 [rou]) disappears and the skin (皮 [pi]) remains, and the strength is weak,
The mind (心意 [xin yi]) can then be settled (寂定 [ji ding]).
The one who increases diligence (精進者 [jing jin zhe]),
Is only the one who enters the gate of samādhi (三昧門 [san mei men]).
I am now practicing this practice,
Hoping to reach that supreme enlightenment (勝覺處 [sheng jue chu]).
Therefore, I do not cherish this body and life (身命 [shen ming]),
You must know my pure heart (內淨心 [nei jing xin]).
My heart now has this sincerity (至誠 [zhi cheng]),
And is adorned with wisdom (智慧莊嚴 [zhi hui zhuang yan]) and is very firm.
There is no one in the world (世間 [shi jian])
Who can stop my diligence (精進 [jing jin]).
I would rather be killed by death,
Than live a long life at home.
A man would rather die in battle,
Than live a life of surrender to others.
A brave man (健兒 [jian er]) can conquer others,
And after conquering, what more is there to fear?
Only the strong (健 [jian]) can defeat all enemies (諸怨敵 [zhu yuan di]).
I will soon conquer you, Māra (汝魔 [ru mo]).
Your first army (軍 [jun]) is desire and greed (慾貪 [yu tan]),
The second is named discontent (不歡喜 [bu huan xi]),
The third is hunger (飢渴 [ji ke]) and cold and heat (寒熱 [han re]),
Attachment (愛著 [ai zhe]) is the fourth army (第四軍 [di si jun]),
The fifth is sleep (睡 [shui]) and drowsiness (眠 [mian]),
Fear and terror (驚怖恐畏 [jing bu kong wei]) is the sixth,
The seventh is doubt (狐疑惑 [hu yi huo]),
Anger and fury (瞋恚忿怒 [chen hui fen nu]) is the eighth army (第八軍 [di ba jun]),
Striving for profit (競利 [jing li]) and fame (爭名 [zheng ming]) is the ninth,
Ignorance and foolishness (愚癡無知 [yu chi wu zhi]) is the tenth,
Self-praise (自譽 [zi yu]) and arrogance (矜高 [jin gao]) is the eleventh,
And the twelfth is always slandering others (毀他人 [hui ta ren]).
Pāpīyān (波旬 [bo xun]), your kin (眷屬 [juan shu]) are like this,
Your armies (軍馬 [jun ma]) all walk in darkness (黑暗 [hei an]).
Those who fall into these evil deeds (惡行 [e xing]),
Are those śramaṇas (沙門 [sha men]) and brahmins (婆羅門 [po luo men]).
Your armies (軍 [jun]) always walk in the world (世間 [shi jian]),
Confusing all the celestial beings (天 [tian]) and humans (人類 [ren lei]).
I will now use the wonderful and supreme weapon of wisdom (妙智慧嚴勝兵 [miao zhi hui yan sheng bing]) to deal with your armies (汝彼軍馬 [ru bi jun ma]),
And will conquer and completely destroy them,
Just like water (水 [shui]) shatters a pot (瓶器 [ping qi]),
Your armies (汝軍 [ru jun]) will also be dispersed.
My mind (心 [xin]) and right mindfulness (正念 [zheng nian]) are as firm as a mountain (山 [shan]),
And I have perfected all my wisdom and skillful means (智慧方便皆成就 [zhi hui fang bian jie cheng jiu]).
I practice without a negligent mind (無放逸心 [wu fang yi xin]),
How can you find any fault in me?’

[0769b03] “ěr shí, yù jiè mó wáng bō xún, yù wèi pú sà shēng rǎo luàn gù, yú bǐ liù nián kǔ xíng zhī nèi, héng cháng mì jìn pú sà zuǒ yòu, cì qiú qí biàn, wēi háo guò shī ér bù néng dé. jí shuō jì yán:

“ ‘ā lán ruò chù jì jīng hǎo,　　shù mù cóng lín shén kě guān,
　　yōu lóu pín luó jù luò dōng,　　ní lián chán hé àn lín cè,
　　bǐ chù xuǎn zé dé de yǐ,　　shì yuàn láo gù jié jiā fū,
　　fā dà jīng jìn yǒng měng xīn,　　wǒ jīn jué dìng dé jiě tuō.
　　mó wáng bō xún lái yì bǐ,　　zhà yǐ měi yǔ ér bái yán:
　 “wéi yuàn rén zhě shòu mìng zhǎng,　　mìng zhǎng nǎi néng dé xíng fǎ,
　　mìng zhǎng fāng dé yú zì lì,　　zì lì yǐ hòu wú huǐ xīn.
　　rén jīn shēn tǐ shén wāng léi,　　dìng qǔ mìng jǐn dāng bù jiǔ,
　　zhēn shí rén jīn qiān fēn sǐ,　　fú dé xī huò yī fēn cún,
　　dàn duō bù shī chéng shì tiān,　　yú zhū huǒ shén xiū jì sì,
　　rú cǐ huò dé dà gōng dé,　　yòng xué chán dìng zuò hé wèi?
　　qiú shèng chū jiā dào shén nán,　　diào fú zì xīn yì bù yì.”
　　mó wáng rú shì xiàng pú sà,　　zhǒng zhǒng zhū yǔ ér chēng yáng,
　　pú sà shí yǐ wēi miào yán,　　yīn shēng qiǎo mì bào yú bǐ:
　 “bō xún bù shàn rǔ fàng yì,　　qiú zì lì gù xíng shì jiān,
　　rǔ zhī yú cǐ fú dé xīn,　　zhōng wú wēi chén děng qiú mì.
　　ruò yù qiú yú fú dé zhě,　　qǐ kě fā tǔ rú shì yán?
　　wǒ guān sǐ kǔ yóu ruò shēng,　　shí wú yī niàn bù yú jǐn,
　　ruò zhū zhòng shēng jiē miè méi,　　wǒ xīn zhōng bù zàn shí huí,
　　jīn jià yù hǎi jiàn dà qiáo,　　jīng qín yǒng měng xiū fàn xíng.
　　suǒ yǐ fēng zāi qǐ tiān xià,　　shàng néng gān jié yī qiè liú,
　　kuàng cǐ shēn nèi jīn xuè jiān,　　qí zhī níng dé bù kū hé,
　　zhī suǐ rùn zé yú xiān jié,　　rán hòu pí ròu fāng nǎi gān,
　　ròu xiāo pí lì qì lì wēi,　　xīn yì nǎi kě dé jì dìng,
　　zēng zhǎng yī qiè jīng jìn zhě,　　wéi yǒu rù yú sān mèi mén.
　　wǒ jīn yù xíng shì xíng shí,　　wàng dé zhì bǐ shèng jué chù,
　　suǒ yǐ bù xī cǐ shēn mìng,　　rǔ xū zhī wǒ nèi jìng xīn.
　　wǒ xīn jīn yǒu cǐ zhì chéng,　　zhì huì zhuāng yán shén láo gù,
　　shì jiān wèi jiàn yǒu rén bèi,　　kān néng duàn wǒ cǐ jīng jìn.
　　wǒ níng wèi sǐ duó mìng xiū,　　bù yòng zhǎng nián zài jiā huó,
　　zhàng fū níng dāng dòu zhàn sǐ,　　zhōng bù mìng zài wèi tā jiàng.
　　jiàn ér jì néng jiàng fú tā,　　jiàng yǐ gèng fù hé suǒ wèi,
　　wéi jiàn néng pò zhū yuàn dí,　　wǒ dāng bù jiǔ jiàng rǔ mó.
　　rǔ jūn dì yī shì yù tān,　　dì èr míng wèi bù huān xǐ,
　　dì sān jī kě hán rè děng,　　ài zhe shì míng dì sì jūn,
　　dì wǔ jí bǐ shuì jí mián,　　jīng bù kǒng wèi shì dì liù,
　　dì qī shì yú hú yí huò,　　chēn huì fèn nù dì bā jūn,
　　jìng lì jí zhēng míng dì jiǔ,　　yú chī wú zhī shì dì shí,
　　zì yù jīn gāo dì shí yī,　　shí èr héng cháng huǐ tā rén.
　　bō xún rǔ děng juàn shǔ rán,　　jūn mǎ xī jiē xíng hēi àn,
　　qí yǒu duò cǐ è xíng zhě,　　shì bǐ shā mén pó luó mén,
　　rǔ jūn héng cháng xíng shì jiān,　　mí huò yī qiè tiān rén lèi.
　　wǒ jīn jiàn rǔ bǐ jūn mǎ,　　yǐ miào zhì huì yán shèng bīng,
　　xī néng jiàng fú shǐ wú yú,　　jǐn pò yú rǔ dà jūn zhòng,
　　yóu rú shuǐ pò huài píng qì,　　xiāo sàn rǔ jūn yì fù rán.
　　wǒ xīn zhèng niàn ān rú shān,　　zhì huì fāng biàn jiē chéng jiù,
　　wú fàng yì xīn ér xíng xíng,　　rǔ hé néng dé wǒ xiá cī.” ’

[0769b03] "er shi, yu jie mo wang bo xun, yu wei pu sa sheng rao luan gu, yu bi liu nian ku xing zhi nei, heng chang mi jin pu sa zuo you, ci qiu qi bian, wei hao guo shi er bu neng de. ji shuo ji yan:

" 'a lan ruo chu ji jing hao, shu mu cong lin shen ke guan,
you lou pin luo ju luo dong, ni lian chan he an lin ce,
bi chu xuan ze de de yi, shi yuan lao gu jie jia fu,
fa da jing jin yong meng xin, wo jin jue ding de jie tuo.
mo wang bo xun lai yi bi, zha yi mei yu er bai yan:
"wei yuan ren zhe shou ming zhang, ming zhang nai neng de xing fa,
ming zhang fang de yu zi li, zi li yi hou wu hui xin.
ren jin shen ti shen wang lei, ding qu ming jin dang bu jiu,
zhen shi ren jin qian fen si, fu de xi huo yi fen cun,
dan duo bu shi cheng shi tian, yu zhu huo shen xiu ji si,
ru ci huo de da gong de, yong xue chan ding zuo he wei?
qiu sheng chu jia dao shen nan, diao fu zi xin yi bu yi."
mo wang ru shi xiang pu sa, zhong zhong zhu yu er cheng yang,
pu sa shi yi wei miao yan, yin sheng qiao mi bao yu bi:
"bo xun bu shan ru fang yi, qiu zi li gu xing shi jian,
ru zhi yu ci fu de xin, zhong wu wei chen deng qiu mi.
ruo yu qiu yu fu de zhe, qi ke fa tu ru shi yan?
wo guan si ku you ruo sheng, shi wu yi nian bu yu jin,
ruo zhu zhong sheng jie mie mei, wo xin zhong bu zan shi hui,
jin jia yu hai jian da qiao, jing qin yong meng xiu fan xing.
suo yi feng zai qi tian xia, shang neng gan jie yi qie liu,
kuang ci shen nei jin xue jian, qi zhi ning de bu ku he,
zhi sui run ze yu xian jie, ran hou pi rou fang nai gan,
rou xiao pi li qi li wei, xin yi nai ke de ji ding,
zeng zhang yi qie jing jin zhe, wei you ru yu san mei men.
wo jin yu xing shi xing shi, wang de zhi bi sheng jue chu,
suo yi bu xi ci shen ming, ru xu zhi wo nei jing xin.
wo xin jin you ci zhi cheng, zhi hui zhuang yan shen lao gu,
shi jian wei jian you ren bei, kan neng duan wo ci jing jin.
wo ning wei si duo ming xiu, bu yong zhang nian zai jia huo,
zhang fu ning dang dou zhan si, zhong bu ming zai wei ta jiang.
jian er ji neng jiang fu ta, jiang yi geng fu he suo wei,
wei jian neng po zhu yuan di, wo dang bu jiu jiang ru mo.
ru jun di yi shi yu tan, di er ming wei bu huan xi,
di san ji ke han re deng, ai zhe shi ming di si jun,
di wu ji bi shui ji mian, jing bu kong wei shi di liu,
di qi shi yu hu yi huo, chen hui fen nu di ba jun,
jing li ji zheng ming di jiu, yu chi wu zhi shi di shi,
zi yu jin gao di shi yi, shi er heng chang hui ta ren.
bo xun ru deng juan shu ran, jun ma xi jie xing hei an,
qi you duo ci e xing zhe, shi bi sha men po luo men,
ru jun heng chang xing shi jian, mi huo yi qie tian ren lei.
wo jin jian ru bi jun ma, yi miao zhi hui yan sheng bing,
xi neng jiang fu shi wu yu, jin po yu ru da jun zhong,
you ru shui po huai ping qi, xiao san ru jun yi fu ran.
wo xin zheng nian an ru shan, zhi hui fang bian jie cheng jiu,
wu fang yi xin er xing xing, ru he neng de wo xia ci." '

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

[0769c24] “At that time, the Bodhisattva (菩薩 [pu sa]) once again had this thought: ‘If there were śramaṇas (沙門 [sha men]) and brahmins (婆羅門 [po luo men]) in the past who suffered great hardships (大苦 [da ku]) for self-benefit (自利 [zi li]), whether their minds were unhappy or their bodies and minds were both unhappy, the hardships they endured would not exceed these. Just as I am now suffering the pain of unhappiness in my body and mind for the sake of self-benefit (自利益 [zi li yi]), if there are śramaṇas (沙門 [sha men]) and brahmins (婆羅門 [po luo men]) in the future who suffer all kinds of hardships in their bodies and minds for self-benefit (自利 [zi li]), they will not exceed these. Just as I am now suffering in my body and mind for the sake of self-benefit (自利益 [zi li yi]), I have not yet attained the Dharma of a superior person (上人之法 [shang ren zhi fa]), have not yet attained insight (知見 [zhi jian]), and have not yet attained increase (增益 [zeng yi]). What other path is there to attain bodhi (菩提 [pu ti])?’ The Bodhisattva (菩薩 [pu sa]) once again had this thought: ‘I remember when I was in my father's palace, I watched the farming, and when I saw the shade of a cool Jambudvīpa tree (閻浮樹蔭 [yan fu shu yin]), I sat under that shade. I renounced all defilements of desire (諸欲染心 [zhu yu ran xin]), despised all unwholesome dharmas (不善之法 [bu shan zhi fa]), gave rise to a discriminating mind (分別心 [fen bie xin]), and took pleasure in tranquil meditation (寂定 [ji ding]) and happiness (喜樂 [xi le]). I attained the first dhyāna (初禪 [chu chan]). I can now remember that meditation (禪定 [chan ding]). This path should lead to the way of bodhi (菩提之道 [pu ti zhi dao]).’ After the Bodhisattva (菩薩 [pu sa]) had this thought, he contemplated properly, and with a single mind, he entered that tranquil meditation (寂定 [ji ding]), hoping to reach bodhi (菩提 [pu ti]) through this path. He then spoke a verse (偈 [ji]):

‘This dharma is neither the renunciation of desires,
Nor the right path to bodhi (菩提 [pu ti]),
Nor the supreme cause of liberation (解脫之勝因 [jie tuo zhi sheng yin]),
But it is the source of suffering (苦本 [ku ben]) for the body and mind.
If I want to cultivate and learn now,
I should be like when I watched the farming in the past,
Sitting under the shade of that Jambudvīpa tree (閻浮樹下蔭 [yan fu shu xia yin]),
And attain the four dhyānas (四禪定 [si chan ding]) by renouncing defilements.’

[0769c24] “ěr shí, pú sà fù zuò rú shì sī wéi niàn yán: ‘ruò yǒu shā mén jí pó luó mén, guò qù shì shí, qiú zì lì gù, shòu yú dà kǔ, huò xīn bù xǐ, huò fù shēn xīn xī jiē bù xǐ, rú shì suǒ shòu, bǐ zhū shā mén jí pó luó mén, bù guò cǐ kǔ. rú wǒ jīn qiú zì lì yì gù, jīn shòu yú cǐ shēn yì jí xīn bù xǐ děng kǔ, ruò fù lái shì yǒu zhū shā mén jí pó luó mén, wèi zì lì gù, suǒ shòu shēn xīn yī qiè kǔ shí, bù guò yú cǐ. rú wǒ jīn qiú zì lì yì gù shēn xīn shòu kǔ, wéi wèi zhèng dé shàng rén zhī fǎ, wèi dé zhī jiàn, wèi zhèng zēng yì, gèng fù hé dào ér qǔ pú tí?’ pú sà gèng fù rú shì sī wéi: ‘wǒ niàn xī zài fù wáng gōng nèi, guān zuò tián shí, zhí yī liáng lěng yán fú shù yīn, wǒ jiàn bǐ yǐ, zuò bǐ yīn xià, shě lí yī qiè zhū yù rǎn xīn, yàn báo yī qiè bù shàn zhī fǎ, qǐ fēn bié xīn, lè yú jì dìng ér shēng xǐ lè, zhèng dé chū chán. wǒ jīn kě hái niàn bǐ chán dìng, cǐ lù yīng xiàng pú tí zhī dào.’ pú sà rú shì sī wéi niàn yǐ, rú fǎ zhèng guān, yī xīn ér rù bǐ zhī jì dìng, wàng yīn cǐ dào zhì yú pú tí. jí shuō jì yán:

“ ‘cǐ fǎ jì fēi shì lí yù,　　yì fù fēi zhèng qù pú tí,
　　yòu fēi jiě tuō zhī shèng yīn,　　dàn shì shēn xīn zhī kǔ běn.
　　ruò wǒ yú jīn yù xiū xué,　　yīng dāng rú xī guān zuò tián,
　　zuò bǐ yán fú shù xià yīn,　　lí rǎn huò zhèng sì chán dìng.’

[0769c24] "er shi, pu sa fu zuo ru shi si wei nian yan: 'ruo you sha men ji po luo men, guo qu shi shi, qiu zi li gu, shou yu da ku, huo xin bu xi, huo fu shen xin xi jie bu xi, ru shi suo shou, bi zhu sha men ji po luo men, bu guo ci ku. ru wo jin qiu zi li yi gu, jin shou yu ci shen yi ji xin bu xi deng ku, ruo fu lai shi you zhu sha men ji po luo men, wei zi li gu, suo shou shen xin yi qie ku shi, bu guo yu ci. ru wo jin qiu zi li yi gu shen xin shou ku, wei wei zheng de shang ren zhi fa, wei de zhi jian, wei zheng zeng yi, geng fu he dao er qu pu ti?' pu sa geng fu ru shi si wei: 'wo nian xi zai fu wang gong nei, guan zuo tian shi, zhi yi liang leng yan fu shu yin, wo jian bi yi, zuo bi yin xia, she li yi qie zhu yu ran xin, yan bao yi qie bu shan zhi fa, qi fen bie xin, le yu ji ding er sheng xi le, zheng de chu chan. wo jin ke hai nian bi chan ding, ci lu ying xiang pu ti zhi dao.' pu sa ru shi si wei nian yi, ru fa zheng guan, yi xin er ru bi zhi ji ding, wang yin ci dao zhi yu pu ti. ji shuo ji yan:

" 'ci fa ji fei shi li yu, yi fu fei zheng qu pu ti,
you fei jie tuo zhi sheng yin, dan shi shen xin zhi ku ben.
ruo wo yu jin yu xiu xue, ying dang ru xi guan zuo tian,
zuo bi yan fu shu xia yin, li ran huo zheng si chan ding.'

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

[0770a15] “At that time, the Bodhisattva (菩薩 [pu sa]) once again had this thought: ‘That happiness is only the detachment from all desires (諸慾 [zhu yu]) and unwholesome dharmas (不善法 [bu shan fa]). How can I not know that happiness? I should now attain that happiness in order to achieve all wisdom and insight (一切知見 [yi qie zhi jian]).’ The Bodhisattva (菩薩 [pu sa]) once again had this thought: ‘If I want to achieve the happiness of wisdom and insight (知見樂 [zhi jian le]), I should obtain happiness (生樂 [sheng le]). But I am emaciated and have no strength (氣力 [qi li]). How can I attain that happiness when my body is emaciated and has no strength? I should now eat some coarse food (麤食 [cu shi]) to regain my strength. I can eat cooked beans (煑豆 [zhu dou]), or rice cakes (䴵 [bing]) or fried flour (麨 [chao]), or apply oil (油 [you]) or ghee (酥 [su]) to my body, and then take a warm bath (暖水澡浴 [nuan shui zao yu]).’

[0770a15] “ěr shí, pú sà fù zuò rú shì sī wéi niàn yán: ‘bǐ zhī lè zhě, wéi yuǎn zhū yù jí bù shàn fǎ, wǒ jīn qǐ kě bù zhī bǐ lè, wǒ jīn nǎi kě zhèng bǐ lè gù, wèi yù chéng jiù yī qiè zhī jiàn.’ pú sà gèng fù rú shì sī wéi: ‘wǒ yù chéng jiù zhī jiàn lè zhě, yīng dé shēng lè, dàn wǒ léi shòu wú yǒu qì lì, qǐ kě yǐ shēn shòu wú lì gù, néng dé bǐ lè? wǒ jīn kě wèi shēn qiú lì gù, ér shí cū shí, huò fù zhǔ dòu, huò bǐng huò chǎo, huò yóu huò sū ér tú cǐ shēn, rán hòu qiú yú nuǎn shuǐ zǎo yù.’

[0770a15] "er shi, pu sa fu zuo ru shi si wei nian yan: 'bi zhi le zhe, wei yuan zhu yu ji bu shan fa, wo jin qi ke bu zhi bi le, wo jin nai ke zheng bi le gu, wei yu cheng jiu yi qie zhi jian.' pu sa geng fu ru shi si wei: 'wo yu cheng jiu zhi jian le zhe, ying de sheng le, dan wo lei shou wu you qi li, qi ke yi shen shou wu li gu, neng de bi le? wo jin ke wei shen qiu li gu, er shi cu shi, huo fu zhu dou, huo bing huo chao, huo you huo su er tu ci shen, ran hou qiu yu nuan shui zao yu.'

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

[0770a23] “At that time, the Bodhisattva (菩薩 [pu sa]) said to his attendant, the brahmin (婆羅門 [po luo men]), ‘Revered Deva (提婆仁者 [ti po ren zhe])! From now on, I will not sustain my life with the same food as before. My intention is to seek food that is better than this food to sustain my life. I want to eat fried flour (麨䴵 [chao bing]), cooked beans (煮豆 [zhu dou]), etc., or apply ghee (酥脂 [su zhi]) to my body and take a warm bath (暖水浴 [nuan shui yu]). Can you prepare these things for me?’ Deva (提婆 [ti po]) then said to the Bodhisattva (菩薩 [pu sa]), ‘I do not have these things now. And my family is poor (家貧 [jia pin]), so I cannot afford these things. Even if I were to give them to you right now, I would not be able to get them immediately. You just need to make a vow, and I will find a way to get them for you.’ The Bodhisattva (菩薩 [pu sa]) asked, ‘What vow (誓 [shi]) do you want me to make?’ Deva (提婆 [ti po]) then said to the Bodhisattva (菩薩 [pu sa]), ‘When you have completed your austerities (苦行 [ku xing]) and your wishes are fulfilled, at that time, you must share a part of the Dharma with me and come to my house to receive my food.’ The Bodhisattva (菩薩 [pu sa]) replied, ‘As you wish.’

[0770a23] “ěr shí pú sà yǔ bǐ shì zhě pó luó mén yán: ‘tí pó rén zhě! wǒ cóng jīn gèng bù yòng rú qián yǐn shí huó mìng, wǒ yì yù qiú shèng yú cǐ shí, shí yǐ huó mìng. huò yǐn shí chǎo bǐng zhǔ dòu děng, huò sū yóu zhī yù tú cǐ shēn, jí nuǎn shuǐ yù. rǔ néng wèi wǒ bàn cǐ shì bù?’ shì shí tí pó bái pú sà yán: ‘wǒ jīn wú yǒu rú shì zhū shì, yòu wǒ jiā pín, bù néng kān bàn cǐ děng zhū wù, jiān fù wǒ jīn ruò jí yǔ rén, yì wèi zú dé, rén dàn lì shì, wǒ dāng wèi rén fāng biàn qiú mì.’ pú sà wèn yán: ‘rǔ jīn lìng wǒ zuò yú hé shì?’ shì shí tí pó bái pú sà yán: ‘ruò rén kǔ xíng qì le zhī shí, dé xīn yuàn mǎn, rén yú bǐ shí, rén fēn fǎ fēn, fù zhì wǒ jiā, dāng shòu wǒ shí.’ pú sà bào yán: ‘rú rǔ suǒ yuàn.’

[0770a23] "er shi pu sa yu bi shi zhe po luo men yan: 'ti po ren zhe! wo cong jin geng bu yong ru qian yin shi huo ming, wo yi yu qiu sheng yu ci shi, shi yi huo ming. huo yin shi chao bing zhu dou deng, huo su you zhi yu tu ci shen, ji nuan shui yu. ru neng wei wo ban ci shi bu?' shi shi ti po bai pu sa yan: 'wo jin wu you ru shi zhu shi, you wo jia pin, bu neng kan ban ci deng zhu wu, jian fu wo jin ruo ji yu ren, yi wei zu de, ren dan li shi, wo dang wei ren fang bian qiu mi.' pu sa wen yan: 'ru jin ling wo zuo yu he shi?' shi shi ti po bai pu sa yan: 'ruo ren ku xing qi le zhi shi, de xin yuan man, ren yu bi shi, ren fen fa fen, fu zhi wo jia, dang shou wo shi.' pu sa bao yan: 'ru ru suo yuan.'

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

[0770b05] “At that time, when the brahmin (婆羅門 [po luo men]) Deva (提婆 [ti po]) heard the Bodhisattva (菩薩 [pu sa]) agree, he took his leave from the Bodhisattva (菩薩 [pu sa]) and returned to the home of the brahmin (婆羅門 [po luo men]) Suyatā (斯那耶那 [si na ye na]), the army commander (軍將 [jun jiang]). When he arrived, he said to the brahmin (婆羅門 [po luo men]), ‘Revered one (仁者 [ren zhe]), perhaps you take pleasure in the practice of the Dharma (樂法行 [le fa xing])? Not far from here, there is a śramaṇa (沙門 [sha men]) who has been practicing great austerities (大苦行 [da ku xing]). He has not eaten for a long time, and now he wants to find food. He wants rice (飯 [fan]), fried flour (麨䴵 [chao bing]), ghee (酥脂 [su zhi]), honey (蜜 [mi]), cooked beans (煑豆 [zhu dou]), and oil (油 [you]) to apply to his body, and also a warm bath (澡浴 [zao yu]). You should prepare these things for him.’

[0770b05] “ěr shí tí pó pó luó mén, wén pú sà rú shì yìn kě qí yǐ, jí biàn fèng cí pú sà ér qù, hái yì xiàng bǐ sī nà yé nà pó luó mén jiā, dào yǐ yǔ bǐ pó luó mén yán: ‘rén zhě shù jǐ fù lè fǎ xíng, jīn cǐ jù luò xiāng qù bù yuǎn, yǒu yī shā mén xíng dà kǔ xíng, bǐ bù shí lái nián yuè yān jiǔ, jīn yù qiú shí, huò fàn chǎo bǐng sū zhī mì děng, huò fù zhǔ dòu jí tú shēn yóu, bìng xū zǎo yù, rén zhě jīn kě yǔ bǐ bàn zhī.’

[0770b05] "er shi ti po po luo men, wen pu sa ru shi yin ke qi yi, ji bian feng ci pu sa er qu, hai yi xiang bi si na ye na po luo men jia, dao yi yu bi po luo men yan: 'ren zhe shu ji fu le fa xing, jin ci ju luo xiang qu bu yuan, you yi sha men xing da ku xing, bi bu shi lai nian yue yan jiu, jin yu qiu shi, huo fan chao bing su zhi mi deng, huo fu zhu dou ji tu shen you, bing xu zao yu, ren zhe jin ke yu bi ban zhi.'

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

[0770b12] “At that time, the army commander (軍將 [jun jiang]), the brahmin (婆羅門 [po luo men]) Suyatā (斯那耶那 [si na ye na]), had two daughters (二女 [er nu]). One was named Nandā (難陀 [nan tuo]), which means joy (喜 [xi]) in Sui, and the other was named Balā (婆羅 [po luo]), which means strength (力 [li]) in Sui. These two daughters (二女 [er nu]) were extremely upright, pleasing, and unmatched in the world. These two daughters (二女 [er nu]) had heard a long time ago that under the snowy mountains (雪山 [xue shan]) to the north, there was a Sakya village (釋種聚落處所 [shi zhong ju luo chu suo]) called Kapilavastu (迦毘羅婆蘇都 [jia pi luo po su dou]). In that city, there was a Sakya king (釋王 [shi wang]) named Śuddhodana (淨飯 [jing fan]). The king's first and greatest wife (第一最大夫人 [di yi zui da fu ren]) was named Māyā (摩耶 [mo ye]), and she had given birth to a prince (太子 [tai zi]) who was extremely upright, pleasing, and unique, with an extraordinary appearance. His body was golden-colored, and the crown of his head was round like a parasol (傘蓋 [san gai]). His nose was like a parrot's (鸚鵡 [ying wu]), and his arms reached his knees. His entire body was perfect and complete. He had all the organs (諸根 [zhu gen]) and was adorned with the thirty-two major marks (三十二大人相 [san shi er da ren xiang]) and the eighty minor marks (八十種好 [ba shi zhong hao]). When the prince (太子 [tai zi]) was born, he was taken to the fortune-telling brahmin (相師婆羅門 [xiang shi po luo men]) to be examined. The prediction was: ‘If this prince (太子 [tai zi]) stays at home, he will surely become a Cakravartin (轉輪聖王 [zhuan lun sheng wang]), rule the four continents (四天下 [si tian xia]) as the lord of the great earth (大地主 [da de zhu]), and govern the world with the seven treasures (七寶 [qi bao]) and the true Dharma (正法 [zheng fa]). If he leaves home, he will become a Tathāgata (多陀阿伽度 [duo tuo a jia du]), an Arhat (阿羅呵 [a luo he]), and a Samyaksambuddha (三藐三佛陀 [san miao san fu tuo]), and his fame will spread far and wide.’ When the two daughters (二女 [er nu]) heard this, they had already asked their father, saying, ‘Now that we have heard of this prince (釋種 [shi zhong]), whose son is upright and pleasing and without equal, we wish for that prince (太子 [tai zi]) to become our husband.’

[0770b12] “ěr shí, jūn jiāng sī nà yé nà pó luó mén jiā, yǒu yú èr nǚ, yī míng nán tuó (suí yán xǐ), èr míng pó luó (suí yán lì). rán bǐ èr nǚ, jí dà duān zhèng, kě xǐ wú bǐ, shì jiān shǎo shuāng. bǐ zhī èr nǚ, wǎng xī céng wén, qù cǐ běi fāng xuě shān zhī xià, yǒu yī shì zhǒng jù luò chù suǒ, míng yuē jiā pí luó pó sū dōu, bǐ chéng zhī nèi, yǒu yī shì wáng, míng wèi jìng fàn, bǐ wáng dì yī zuì dà fū rén, míng wèi mó yé, ér bǐ fū rén, shēng yī tài zi, jí shén duān zhèng, kě xī jué shū, róng mào fēi cháng, shēn huáng jīn sè, tóu dǐng shàng yuán, yóu rú sǎn gài, bí rú yīng wǔ, bì zhǎng zhì xī, yī qiè shēn tǐ, xī jiē zhèng děng. zhū gēn chōng bèi, yóu rú jīn xiàng, jù zú sān shí èr dà rén xiāng, zhuāng yán qí shēn, zhōu zā ér mǎn bā shí zhǒng hǎo. shí bǐ tài zi, jì dàn shēng yǐ, jiāng xiàng xiāng shī pó luó mén suǒ zhàn kàn, qí jì yún: ‘cǐ tài zi ruò zài jiā zhě, bì dāng dé zuò zhuǎn lún shèng wáng, zhì sì tiān xià zuò dà de zhǔ, shì shí jù dé qī bǎo, zhèng fǎ zhì huà shì jiān； ruò shě chū jiā, bì chéng duō tuó ā jiā dù,, ā luó hē,, sān miǎo sān fú tuó, míng chēng yuǎn wén.’ bǐ èr nǚ wén rú cǐ yǔ yǐ, zǎo céng zī fù, zuò rú shì yán: ‘jīn zhě jì wén, rú shì shì zhǒng, qí zi duān zhèng, kě xī wú shuāng, bǐ tài zi kě zuò wǒ fū zhǔ.’

[0770b12] "er shi, jun jiang si na ye na po luo men jia, you yu er nu, yi ming nan tuo (sui yan xi), er ming po luo (sui yan li). ran bi er nu, ji da duan zheng, ke xi wu bi, shi jian shao shuang. bi zhi er nu, wang xi ceng wen, qu ci bei fang xue shan zhi xia, you yi shi zhong ju luo chu suo, ming yue jia pi luo po su dou, bi cheng zhi nei, you yi shi wang, ming wei jing fan, bi wang di yi zui da fu ren, ming wei mo ye, er bi fu ren, sheng yi tai zi, ji shen duan zheng, ke xi jue shu, rong mao fei chang, shen huang jin se, tou ding shang yuan, you ru san gai, bi ru ying wu, bi zhang zhi xi, yi qie shen ti, xi jie zheng deng. zhu gen chong bei, you ru jin xiang, ju zu san shi er da ren xiang, zhuang yan qi shen, zhou za er man ba shi zhong hao. shi bi tai zi, ji dan sheng yi, jiang xiang xiang shi po luo men suo zhan kan, qi ji yun: 'ci tai zi ruo zai jia zhe, bi dang de zuo zhuan lun sheng wang, zhi si tian xia zuo da de zhu, shi shi ju de qi bao, zheng fa zhi hua shi jian; ruo she chu jia, bi cheng duo tuo a jia du,, a luo he,, san miao san fu tuo, ming cheng yuan wen.' bi er nu wen ru ci yu yi, zao ceng zi fu, zuo ru shi yan: 'jin zhe ji wen, ru shi shi zhong, qi zi duan zheng, ke xi wu shuang, bi tai zi ke zuo wo fu zhu.'

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

[0770c01] “At that time, when the army commander (軍將 [jun jiang]) Suyatā (斯那耶那 [si na ye na]) heard this news about the Bodhisattva (菩薩 [pu sa]) from the brahmin (婆羅門 [po luo men]) Deva (提婆 [ti po]), he said to his two daughters (二女 [er nu]), ‘Sisters! Your wish should be fulfilled. Why? You should quickly go to the place where that great śramaṇa (最大沙門 [zui da sha men]) is practicing austerities (苦行 [ku xing]). Why? When you get there, invite that śramaṇa (沙門 [sha men]) and give him alms (布施 [bu shi]) and food, respectfully making offerings. Offer him oil and ghee (油酥 [you su]) to apply to his body, and then offer him a warm bath (暖水澡浴 [nuan shui zao yu]). By this cause and condition (因緣 [yin yuan]), your wish should be fulfilled later.’

[0770c01] “ěr shí, jūn jiāng sī nà yé nà, cóng bǐ tí pó pó luó mén biān, chuán wén pú sà cǐ xiāo xī yǐ, yǔ èr nǚ yán: ‘rǔ zǐ mèi děng, xīn yuàn yīng chéng. suǒ yǐ zhě hé? rǔ děng jīn sù wǎng yì yú bǐ zuì dà shā mén kǔ xíng zhī chù. hé yǐ gù? rǔ zhì bǐ yǐ, qǐng bǐ shā mén bù shī jí shí, zūn zhòng gōng yǎng, fèng yóu bìng sū yǐ yòng tú shēn, rán hòu bié gōng nuǎn shuǐ zǎo yù. rú shì yīn yuán, hòu yīng dé chéng rǔ děng xīn yuàn.’

[0770c01] "er shi, jun jiang si na ye na, cong bi ti po po luo men bian, chuan wen pu sa ci xiao xi yi, yu er nu yan: 'ru zi mei deng, xin yuan ying cheng. suo yi zhe he? ru deng jin su wang yi yu bi zui da sha men ku xing zhi chu. he yi gu? ru zhi bi yi, qing bi sha men bu shi ji shi, zun zhong gong yang, feng you bing su yi yong tu shen, ran hou bie gong nuan shui zao yu. ru shi yin yuan, hou ying de cheng ru deng xin yuan.'

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

[0770c08] “At that time, when the army commander’s (軍將 [jun jiang]) two daughters (二女 [er nu]) heard this command from their father, they took the food (食 [shi]) and oil and ghee (油酥 [you su]) they had at home and went to the place where the Bodhisattva (菩薩 [pu sa]) was practicing austerities (苦行 [ku xing]). When they arrived, they bowed their heads at the Bodhisattva’s (菩薩 [pu sa]) feet. They took the food (食 [shi]) they had brought and offered it to the Bodhisattva (菩薩 [pu sa]), saying, ‘Great and noble one (大善尊者 [da shan zun zhe])! Please eat the food we have offered.’

[0770c08] “ěr shí, jūn jiāng èr nǚ wén fù rú shì chì yǐ, jiāng yú jiā cháng suǒ yǒu zhī shí jí yóu sū děng, zhì yú pú sà kǔ xíng zhī chù. dào yǐ dǐng lǐ yú pú sà zú, jiāng suǒ jī shí, fèng shàng pú sà, zuò rú shì yán: ‘dà shàn zūn zhě! yuàn shí yú wǒ cǐ suǒ fèng shí.’

[0770c08] "er shi, jun jiang er nu wen fu ru shi chi yi, jiang yu jia chang suo you zhi shi ji you su deng, zhi yu pu sa ku xing zhi chu. dao yi ding li yu pu sa zu, jiang suo ji shi, feng shang pu sa, zuo ru shi yan: 'da shan zun zhe! yuan shi yu wo ci suo feng shi.'

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

[0770c12] “At that time, the Bodhisattva (菩薩 [pu sa]) accepted the food (食 [shi]) from the two daughters (二女 [er nu]) and ate it as he wished. He took the ghee and oil (酥及油 [su ji you]) and rubbed it on his body, and then he took a warm bath (暖水 [nuan shui]) with it. At that time, when the Bodhisattva (菩薩 [pu sa]) applied the oil and ghee (油酥 [you su]) to his body, it entered his body through all the pores. For example, when ghee and oil (酥及油 [su ji you]) are poured on a pile of dirt or loose sand, they all seep in and are no longer visible. In the same way, all the ghee and oil (酥油 [su you]) applied to the Bodhisattva’s (菩薩 [pu sa]) body seeped in and were no longer visible. At that time, the Bodhisattva (菩薩 [pu sa]) had not yet recovered his original form (本形身相 [ben xing shen xiang]).

[0770c12] “ěr shí pú sà cóng bǐ èr nǚ shòu yú shí yǐ, suí yì ér shí, qǔ sū jí yóu, tú mó qí shēn, rán hòu nuǎn shuǐ yǐ yòng zǎo yù. shì shí pú sà, yǐ bǐ yóu sū, yòng tú mó shēn, gè suí máo kǒng, xī rù qí tǐ. pì rú tǔ jù, huò fù shū shā xiè sū jí yóu, xī jiē jìn rù, bìng bù fù xiàn. rú shì rú shì, pú sà shēn tǐ, suǒ tú sū yóu, jiē xī rù jǐn, bìng bù fù xiàn. pú sà shì shí yóu wèi dé fù běn xíng shēn xiāng.

[0770c12] "er shi pu sa cong bi er nu shou yu shi yi, sui yi er shi, qu su ji you, tu mo qi shen, ran hou nuan shui yi yong zao yu. shi shi pu sa, yi bi you su, yong tu mo shen, ge sui mao kong, xi ru qi ti. pi ru tu ju, huo fu shu sha xie su ji you, xi jie jin ru, bing bu fu xian. ru shi ru shi, pu sa shen ti, suo tu su you, jie xi ru jin, bing bu fu xian. pu sa shi shi you wei de fu ben xing shen xiang.

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

[0770c19] “At that time, after the Bodhisattva (菩薩 [pu sa]) had finished eating, he said to the two daughters (二女 [er nu]), ‘Sisters! With this merit, what vow (願 [yuan]) do you wish to make?’ The two daughters (二女 [er nu]) said to the Bodhisattva (菩薩 [pu sa]), ‘Great and noble one (大善尊者 [da shan zun zhe])! We once heard of a prince (太子 [tai zi]) of the Sakya clan (釋種 [shi zhong]) who was born upright and pleasing, without equal in the world. We wish for that person to become our husband.’ The Bodhisattva (菩薩 [pu sa]) replied, ‘Sisters! I am that Prince of the Sakya clan (釋種太子 [shi zhong tai zi]). From now on, I vow not to experience the pleasure of the five desires (五慾之樂 [wu yu zhi le]) again. In the future, I want to attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提 [a nou duo luo san miao san pu ti]), and I wish to turn the supreme wheel of Dharma (無上法輪 [wu shang fa lun]).’

[0770c19] “ěr shí pú sà fàn shí yǐ qì, gào bǐ èr nǚ, zuò rú shì yán: ‘rǔ zǐ mèi děng! jí cǐ gōng dé, yù qiú hé yuàn?’ shí bǐ èr nǚ bái pú sà yán: ‘dà shàn zūn zhě! wǒ děng xī wén yǒu yī shì zhǒng, shēng yī tài zi, kě xī duān zhèng, shì suǒ wú shuāng, wǒ yuàn bǐ rén zuò yú wǒ fū.’ pú sà bào yán: ‘rǔ zǐ mèi děng! wǒ jí shì bǐ shì zhǒng tài zi, wǒ cóng jīn qù, yuàn bù gèng shòu wǔ yù zhī lè, wǒ yú dāng lái, yù chéng jiù ā nòu duō luó sān miǎo sān pú tí, yuàn yù zhuǎn yú wú shàng fǎ lún.’

[0770c19] "er shi pu sa fan shi yi qi, gao bi er nu, zuo ru shi yan: 'ru zi mei deng! ji ci gong de, yu qiu he yuan?' shi bi er nu bai pu sa yan: 'da shan zun zhe! wo deng xi wen you yi shi zhong, sheng yi tai zi, ke xi duan zheng, shi suo wu shuang, wo yuan bi ren zuo yu wo fu.' pu sa bao yan: 'ru zi mei deng! wo ji shi bi shi zhong tai zi, wo cong jin qu, yuan bu geng shou wu yu zhi le, wo yu dang lai, yu cheng jiu a nou duo luo san miao san pu ti, yuan yu zhuan yu wu shang fa lun.'

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

[0770c27] “At that time, when the two sisters (姊妹二人 [zi mei er ren]) heard this, they said to the Bodhisattva (菩薩 [pu sa]), ‘Great and benevolent one (大聖仁者 [da sheng ren zhe])! If this is the case, you will surely attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提 [a nou duo luo san miao san pu ti]). After you have attained it, please come to our house. We wish to see you, and we will become your śrāvaka disciples (聲聞弟子 [sheng wen di zi]).’

[0770c27] “shì shí bǐ nǚ zǐ mèi èr rén wén cǐ yǔ yǐ, bái pú sà yán: ‘dà shèng rén zhě! cǐ shì ruò rán, rén zhě bì dìng dé chéng yú bǐ ā nòu duō luó sān miǎo sān pú tí, chéng yǐ dāng zhì wǒ děng zhī jiā, yuàn jiàn wǒ děng, wǒ děng dāng wèi zūn zhě zuò yú shēng wén dì zi.’

[0770c27] "shi shi bi nu zi mei er ren wen ci yu yi, bai pu sa yan: 'da sheng ren zhe! ci shi ruo ran, ren zhe bi ding de cheng yu bi a nou duo luo san miao san pu ti, cheng yi dang zhi wo deng zhi jia, yuan jian wo deng, wo deng dang wei zun zhe zuo yu sheng wen di zi.'

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

[0771a02] “The Bodhisattva (菩薩 [pu sa]) replied to the two daughters (二女 [er nu]), ‘So be it, so be it, as you two sisters wish.’ From then on, the two daughters (二女 [er nu]) sent food (食 [shi]) to the Bodhisattva (菩薩 [pu sa]) every day. They also brought ghee and oil (酥油 [su you]) to anoint his body and then gave him warm water (暖水 [nuan shui]) to bathe his body, until the Bodhisattva (菩薩 [pu sa]) gradually recovered his original appearance.

[0771a02] “pú sà fù bào bǐ èr nǚ yán: ‘rú shì rú shì, rú rǔ zǐ mèi èr rén suǒ yuàn.’ cóng cǐ yǐ qù, bǐ zhī èr nǚ rì bié sòng shí yǐ yǔ pú sà, bìng jiāng sū yóu, xiān yǐ tú mó pú sà zhī shēn, rán hòu bié jiāng nuǎn shuǐ xǐ yù pú sà shēn tǐ, nǎi zhì jiàn jiàn, lìng pú sà fù běn shēn shì xiāng.

[0771a02] "pu sa fu bao bi er nu yan: 'ru shi ru shi, ru ru zi mei er ren suo yuan.' cong ci yi qu, bi zhi er nu ri bie song shi yi yu pu sa, bing jiang su you, xian yi tu mo pu sa zhi shen, ran hou bie jiang nuan shui xi yu pu sa shen ti, nai zhi jian jian, ling pu sa fu ben shen shi xiang.

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

[0771a07] “At that time, the Bodhisattva (菩薩 [pu sa]) said to the two daughters (二女 [er nu]), ‘Sisters! From now on, do not have any other intentions (別意 [bie yi]) and just send me food to nourish my body (息身法 [xi shen fa]). Why? Because from now on, it is impossible for me to touch a woman’s physical body (女人身根 [nu ren shen gen]). My intention is not to enjoy it. My intention is not like that.’

[0771a07] “ěr shí pú sà gào bǐ èr nǚ, zuò rú shì yán: ‘rǔ zǐ mèi děng! cóng jīn yǐ qù, mò zuò bié yì, jiāng xī shēn fǎ, dàn sòng wǒ shí. hé yǐ gù? wǒ cóng jīn hòu, wǒ ruò dāng gòng nǚ rén shēn gēn liǎng xiāng chù zhě, wú yǒu shì chù. wǒ yì bù lè, wǒ yì bù rán.’

[0771a07] "er shi pu sa gao bi er nu, zuo ru shi yan: 'ru zi mei deng! cong jin yi qu, mo zuo bie yi, jiang xi shen fa, dan song wo shi. he yi gu? wo cong jin hou, wo ruo dang gong nu ren shen gen liang xiang chu zhe, wu you shi chu. wo yi bu le, wo yi bu ran.'

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

[0771a11] “At that time, there was a shepherd's son who saw the Bodhisattva (菩薩 [pu sa]) so emaciated from his austerities (苦行 [ku xing]). Seeing the Bodhisattva’s (菩薩 [pu sa]) great diligence (大精勤苦 [da jing qin ku]), the shepherd's son's heart was filled with joy. He knelt and said to the Bodhisattva (菩薩 [pu sa]), ‘Great and noble one (大聖尊者 [da sheng zun zhe])! I now wish to serve and make offerings to you. I wonder if you will accept them?’ The Bodhisattva (菩薩 [pu sa]) replied, ‘If you know the time, you should prepare what you want to do quickly.’ The shepherd's son then anointed the Bodhisattva’s (菩薩 [pu sa]) body and offered him sheep's milk (羊乳汁 [yang ru zhi]) as food. He also broke a branch from a large Nigrodha tree (尼拘陀大樹 [ni ju tuo da shu]) for the Bodhisattva (菩薩 [pu sa]) and planted it in the ground to create shade. At that time, due to the Bodhisattva's (菩薩 [pu sa]) divine power (威神力 [wei shen li]), the broken Nigrodha branch (尼拘陀枝 [ni ju tuo zhi]) grew from the ground, with new branches, leaves, flowers, and seeds. When people saw this, they called the tree the Nigrodha tree (尼拘陀樹 [ni ju tuo shu]) planted by the shepherd's son.

[0771a11] “shì shí yǒu yī mù yáng zhī zi jiàn yú pú sà, yǐ kǔ xíng gù, shēn dà shòu sǔn, bǐ yáng zi jiàn pú sà rú shì dà jīng qín kǔ, xiàng yú pú sà xīn shēng huān xǐ, jí biàn zhǎng guì bái pú sà yán: ‘dà shèng zūn zhě! wǒ jīn yì yù chéng shì zūn zhě gōng yǎng zūn zhòng, wèi shěn zūn zhě nà shòu yǐ bù?’ pú sà bào yán: ‘ruò zhī shí zhě, rǔ yù suǒ zuò, rú shì zǎo bàn.’ shí bǐ yáng zi, jí wèi pú sà, tú mó shēn tǐ, jiāng yáng rǔ zhī, fèng shàng pú sà, yǐ yòng wèi shí. yòu wèi pú sà zhé ní jū tuó dà shù zhī zhī, chā yú de shàng, zuò yú yīn liáng. shí, bǐ suǒ zhé ní jū tuó zhī, yīn yǐ pú sà wēi shén lì gù, jí cóng de shēng, gèng zhe zhī kē yè huā zi děng, jiē xī jù zú. shí rén jiàn zhī, huàn bǐ shù wèi yáng zi suǒ zhǒng ní jū tuó shù.

[0771a11] "shi shi you yi mu yang zhi zi jian yu pu sa, yi ku xing gu, shen da shou sun, bi yang zi jian pu sa ru shi da jing qin ku, xiang yu pu sa xin sheng huan xi, ji bian zhang gui bai pu sa yan: 'da sheng zun zhe! wo jin yi yu cheng shi zun zhe gong yang zun zhong, wei shen zun zhe na shou yi bu?' pu sa bao yan: 'ruo zhi shi zhe, ru yu suo zuo, ru shi zao ban.' shi bi yang zi, ji wei pu sa, tu mo shen ti, jiang yang ru zhi, feng shang pu sa, yi yong wei shi. you wei pu sa zhe ni ju tuo da shu zhi zhi, cha yu de shang, zuo yu yin liang. shi, bi suo zhe ni ju tuo zhi, yin yi pu sa wei shen li gu, ji cong de sheng, geng zhe zhi ke ye hua zi deng, jie xi ju zu. shi ren jian zhi, huan bi shu wei yang zi suo zhong ni ju tuo shu.

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

[0771a22] “At that time, when the Bodhisattva (菩薩 [pu sa]) was eating coarse food (麤食 [cu shi]), the five ascetics (五仙人 [wu xian ren]) said to each other, ‘Prince Siddhartha (悉達太子 [xi da tai zi]) has now lost his meditation (禪 [chan]). He has returned to his original nature. How can he not lose his adherence to the precepts (持戒 [chi jie])? He is now a negligent person (懈怠之人 [xie dai zhi ren]), unable to attain tranquil meditation (寂定 [ji ding]), and his mind is in turmoil.’ After they had come to this conclusion, they felt weary of the Bodhisattva (菩薩 [pu sa]) and had a mind of slander. They left the Bodhisattva (菩薩 [pu sa]) and went elsewhere. They gradually went to the country of Vārāṇasī (波羅㮈國 [bo luo nai guo]) and entered the Deer Park (鹿野園 [lu ye yuan]) to cultivate meditation (禪定 [chan ding]). There is a verse (偈 [ji]) that says:

‘Those five ascetics (五仙人 [wu xian ren]),
Saw the Bodhisattva (菩薩 [pu sa]) eating coarse food (麤食 [cu shi]),
And said that he had no practice of meditation (禪定行 [chan ding xing]),
And was negligently nourishing his five great bodies.’

[0771a22] “ěr shí pú sà shí cū shí shí, bǐ wǔ xiān rén gòng xiāng wèi yán: ‘xī dá tài zi, jīn yǐ shī chán, fù qí běn xìng, hé kuàng bù shī yú chí jiè yě? cǐ jīn chéng shì xiè dài zhī rén, bù dé jì dìng, xīn shēng kuì luàn.’ bǐ děng rú shì píng liàng qì yǐ, yú pú sà biān shēng pí juàn xīn,, fěi bàng zhī xīn, shě lí pú sà ér bié tā xíng. jiàn zhì xiàng yú bō luó nài guó, rù lù yě yuán, ér xiū chán dìng. ér yǒu jì shuō:

“ ‘bǐ děng kǔ xíng wǔ xiān rén,　　jiàn yú pú sà dàn cū shí,
　　wèi yán wú yǒu chán dìng xíng,　　fàng yì zì yǎng wǔ dà shēn.’

fú běn xíng jí jīng xiàng pú tí shù pǐn dì sān shí shàng

[0771a22] "er shi pu sa shi cu shi shi, bi wu xian ren gong xiang wei yan: 'xi da tai zi, jin yi shi chan, fu qi ben xing, he kuang bu shi yu chi jie ye? ci jin cheng shi xie dai zhi ren, bu de ji ding, xin sheng kui luan.' bi deng ru shi ping liang qi yi, yu pu sa bian sheng pi juan xin,, fei bang zhi xin, she li pu sa er bie ta xing. jian zhi xiang yu bo luo nai guo, ru lu ye yuan, er xiu chan ding. er you ji shuo:

" 'bi deng ku xing wu xian ren, jian yu pu sa dan cu shi,
wei yan wu you chan ding xing, fang yi zi yang wu da shen.'

fu ben xing ji jing xiang pu ti shu pin di san shi shang