The Sutra of the Great Auspicious King, Scroll 10

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

Buddhacarita Mahakaya Sutra, Volume 10

Translated by Tripitaka Master from the West, Court Grandee, Acting Chief Minister of the Court of State Ceremonials, the Great Master of Illuminating Teaching, Chen Faxian, by Imperial Order

fú shuō zhòng xǔ mó hē dì jīng juǎn dì shí

xī tiān yì jīng sān cáng cháo sàn dà fū shì hóng lú shǎo qīng míng jiào dà shī chén fǎ xián fèng　zhào yì

fu shuo zhong xu mo he di jing juan di shi

xi tian yi jing san cang chao san da fu shi hong lu shao qing ming jiao da shi chen fa xian feng zhao yi

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

[0961a18] At that time, Urubila Kashyapa (烏嚕尾螺迦葉 [wu lu wei luo jia ye]) had two younger brothers: one was named Nadi Kashyapa (曩提迦葉 [nang ti jia ye]), and the other Gaya Kashyapa (誐耶迦葉 [e ye jia ye]). These two Kashyapas (迦葉 [jia ye]) each had 250 disciples, and they all lived on the lower bank of the Nairanjana River (尼連河 [ni lian he]). They were diligently practicing their teachers’ dharma (師法 [shi fa]). One day, in the Nairanjana River (尼連河 [ni lian he]), the two Kashyapas (迦葉 [jia ye]) suddenly saw Urubila Kashyapa’s (烏嚕尾螺迦葉 [wu lu wei luo jia ye]) fire-worshipping tools, ritual ladles, deerskin, tree bark clothes, and even his water bottles, walking sticks, and leather shoes floating down the Nairanjana River (尼連河 [ni lian he]). They were startled and thought, “Did my brother Kashyapa (迦葉 [jia ye]) suffer from a royal disaster? Was he attacked by thieves? Or was it a disaster of water, fire, or the like? Because of this calamity, has he given up his practice? If not, why would his fire-worshipping tools and various objects be abandoned and allowed to float down the river? We must find out what happened today.” After much consideration, the two brothers decided to go together to find their brother and discover the truth. When they arrived at their brother's dwelling, they did not see Kashyapa (迦葉 [jia ye]) or his disciples; only his residence remained empty and silent.

[0961a18] ěr shí wū lǔ wěi luó jiā yè yǒu qí èr dì: yī míng nǎng tí jiā yè； èr míng é yé jiā yè. shì èr jiā yè gè yǒu èr bǎi wǔ shí xué tú, xī zài ní lián hé xià liú àn cè ér zhù, gè yú shī fǎ qín jiā xiū xí. shì èr jiā yè yī rì yú ní lián hé zhōng, hū jiàn wū lǔ wěi luó jiā yè sì huǒ zhī jù,, hù mó biāo děng, jí lù pí,, shù pí yī, nǎi zhì jìng píng,, zhù zhàng,, gé lǚ děng wù, xī cóng ní lián hé zhōng liú xià, nǎi jīng guài sī niàn: “wǒ xiōng jiā yè dé wú wáng nán yé? dé wú zéi nán yé? nǎi zhì shuǐ huǒ děng nán? yīn shì nán gù tuì shī xiū xíng. ruò bù ěr zhě, yún hé sì huǒ zhī jù zhǒng zhǒng zhī wù, qì yú shuǐ zhōng rèn zì liú xià? shěn zhī jīn rì bì jiàn chà yì.” yú shì èr dì sī yì zài sān, gòng xíng xún xiōng, yuán qí de shí, zhì xiōng zhù chù, bù jiàn jiā yè jí dì zi bèi, wéi yú suǒ jū kōng jì ér yǐ.

[0961a18] er shi wu lu wei luo jia ye you qi er di: yi ming nang ti jia ye; er ming e ye jia ye. shi er jia ye ge you er bai wu shi xue tu, xi zai ni lian he xia liu an ce er zhu, ge yu shi fa qin jia xiu xi. shi er jia ye yi ri yu ni lian he zhong, hu jian wu lu wei luo jia ye si huo zhi ju,, hu mo biao deng, ji lu pi,, shu pi yi, nai zhi jing ping,, zhu zhang,, ge lu deng wu, xi cong ni lian he zhong liu xia, nai jing guai si nian: "wo xiong jia ye de wu wang nan ye? de wu zei nan ye? nai zhi shui huo deng nan? yin shi nan gu tui shi xiu xing. ruo bu er zhe, yun he si huo zhi ju zhong zhong zhi wu, qi yu shui zhong ren zi liu xia? shen zhi jin ri bi jian cha yi." yu shi er di si yi zai san, gong xing xun xiong, yuan qi de shi, zhi xiong zhu chu, bu jian jia ye ji di zi bei, wei yu suo ju kong ji er yi.

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

[0961a29] At that time, the two Kashyapas (迦葉 [jia ye]) were extremely saddened. They went to a neighbor to ask what had happened. The neighbor told them, "Urubila (烏嚕尾螺 [wu lu wei luo]) has abandoned the way of the immortals and, with his disciples, has returned to the path of the Sramana (沙門 [sha men]). We don't know the details, so you should go there yourself to inquire about the reasons." When the two Kashyapas (迦葉 [jia ye]) heard this, they said to each other, "I have also heard that a Sramana (沙門 [sha men]) recently came to this place, and his every action is extraordinary. If my brother and his disciples are indeed following him, it would be a very rare event. Let's go and see for ourselves." The two went together to the Buddha's (佛 [fu]) place and saw their brother, Urubila (烏嚕尾螺 [wu lu wei luo]), and his disciples, wearing cassock robes, having become Sramanas (沙門 [sha men]), all sitting in front of the Buddha (佛 [fu]), looking up and listening to the dharma (法 [fa]). When the two Kashyapas (迦葉 [jia ye]) witnessed this, they knew the truth. Their hearts were startled, their hair stood on end, and they could not move their feet forward.

[0961a29] shí èr jiā yè bèi jí qī rán, jí yì lín rén fǎng qí suǒ yǐ. lín rén bào yán: “wū lǔ wěi luó shě qì xiān dào, jiāng zhū dì zi guī yú shā mén. wǒ děng zhū rén bù zhī qí shì, qǐng zì yì bǐ xún qí yīn yóu.” shí èr jiā yè wén cǐ shuō yǐ, hù xiāng wèi yuē: “wǒ yì wén yǒu shā mén jìn lái cǐ chù, fán zhū jǔ zhǐ jiē yì cháng rén. tǎng huò wǒ xiōng jí yǔ dì zi, ruò shí rán zhě, jí wèi xī shì. jīn kě wǎng bǐ zì guān xū shí.” èr rén xiāng jiāng tóng dào fú suǒ, fāng jiàn qí xiōng wū lǔ wěi luó jí yǔ dì zi, bèi jiā shā yī chéng shā mén xiāng, xī zuò fú qián zhān yǎng tīng fǎ. shí èr jiā yè mù dǔ sī shì yīn zhī qí shí, xīn jīng máo shù, zú bù néng jìn.

[0961a29] shi er jia ye bei ji qi ran, ji yi lin ren fang qi suo yi. lin ren bao yan: "wu lu wei luo she qi xian dao, jiang zhu di zi gui yu sha men. wo deng zhu ren bu zhi qi shi, qing zi yi bi xun qi yin you." shi er jia ye wen ci shuo yi, hu xiang wei yue: "wo yi wen you sha men jin lai ci chu, fan zhu ju zhi jie yi chang ren. tang huo wo xiong ji yu di zi, ruo shi ran zhe, ji wei xi shi. jin ke wang bi zi guan xu shi." er ren xiang jiang tong dao fu suo, fang jian qi xiong wu lu wei luo ji yu di zi, bei jia sha yi cheng sha men xiang, xi zuo fu qian zhan yang ting fa. shi er jia ye mu du si shi yin zhi qi shi, xin jing mao shu, zu bu neng jin.

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

[0961b10] The Buddha (佛 [fu]) saw that Nadi (曩提 [nang ti]) and Gaya (誐耶 [e ye]) had come to find their brother and that they were standing in front of the assembly, unable to move forward. He sent Urubila (烏嚕尾螺 [wu lu wei luo]) to get up and greet them. When the two Kashyapas (迦葉 [jia ye]) saw their brother leave his seat to greet them, they quickly stepped forward, prostrated themselves at his feet, and asked about his well-being. The two Kashyapas (迦葉 [jia ye]) said, "Our brother is an elder with virtue, who has been practicing for a long time. He is a scholar whose knowledge is unmatched in the world. The king, ministers, and even the common people of Magadha (摩伽陀國 [mo jia tuo guo]) all believe that our brother has attained the state of an Arhat (阿羅漢道 [a luo han dao]). They often bring various incense, flowers, food and drink, fine clothes, and treasures to make offerings. Whatever he says, no one fails to believe it. Why have you suddenly abandoned your own path and followed another's teaching? We originally practiced according to your instructions, and even our disciples have followed the same path. Now that you have abandoned your original practice, how can we continue to persevere? We are caught in a great web of doubt. We beg you to resolve it." After saying this, they stood respectfully to one side.

[0961b10] fú jiàn nǎng tí é yé lái xún qí xiōng, yòu jiàn lì yú huì qián zú bù néng jìn, jí qiǎn wū lǔ wěi luó zì qǐ yíng jiē. shí èr jiā yè jì dǔ qí xiōng lí xí yíng jiē, jí qū jìn qián lái lǐ zú wèn xùn. èr jiā yè yán: “wǒ xiōng qí nián yǒu dé jiǔ yǐ xiū xíng, bó xué gāi tōng shì wú děng zhě, mó jiā tuó guó wáng jí dà chén nǎi zhì shì shù, jiē wèi wǒ xiōng zhèng ā luó hàn dào, cháng chí zhǒng zhǒng xiāng huā,, yǐn shí,, shàng miào yī fú jí yǐ zhēn bǎo ér lái gōng yǎng, fán yǒu yán shuō mò bù dì xìn. rú hé jīn rì hū qì jǐ dào biàn suí tā jiào? wǒ běn xiū xíng yī xiōng zhǐ shòu, nǎi zhì dì zi xián wú yì zhé, xiōng jīn zì qì běn suǒ xiū xí, wǒ děng yún hé gèng jiān jìn qù? chù dà yí wǎng, yuàn cì kāi jiě.” zuò shì shuō yǐ yóng zhù yī miàn.

[0961b10] fu jian nang ti e ye lai xun qi xiong, you jian li yu hui qian zu bu neng jin, ji qian wu lu wei luo zi qi ying jie. shi er jia ye ji du qi xiong li xi ying jie, ji qu jin qian lai li zu wen xun. er jia ye yan: "wo xiong qi nian you de jiu yi xiu xing, bo xue gai tong shi wu deng zhe, mo jia tuo guo wang ji da chen nai zhi shi shu, jie wei wo xiong zheng a luo han dao, chang chi zhong zhong xiang hua,, yin shi,, shang miao yi fu ji yi zhen bao er lai gong yang, fan you yan shuo mo bu di xin. ru he jin ri hu qi ji dao bian sui ta jiao? wo ben xiu xing yi xiong zhi shou, nai zhi di zi xian wu yi zhe, xiong jin zi qi ben suo xiu xi, wo deng yun he geng jian jin qu? chu da yi wang, yuan ci kai jie." zuo shi shuo yi yong zhu yi mian.

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

[0961b22] Then Urubila Kashyapa (烏嚕尾螺迦葉 [wu lu wei luo jia ye]) said to Nadi (曩提 [nang ti]) and Gaya (誐耶 [e ye]), "In past lives, without a Buddha (佛 [fu]), it was like a dark night. People, without the eye of wisdom, did not know they were sinking. In that time, I practiced diligently, taking fire worship as my merit, always praying for the attainment of sainthood. I also taught this path to you. No one else could surpass my path, so I considered myself to have attained the state of an Arhat (阿羅漢道 [a luo han dao]). There is a Great Sramana (大沙門 [da sha men]) called Buddha (佛 [fu]), the World-Honored One (世尊 [shi zun]), who is sixteen feet tall and radiates a brilliant golden light. He has all the excellent signs and characteristics, and his power and virtue are especially revered. Out of compassion for me, he came and lived nearby. All his actions are known from afar by the heavens. The four great heavenly kings and even Brahma and Shakra (梵釋 [fan shi]) all came to listen to his dharma (法 [fa]). I also witnessed his divine power. In an instant, he went back and forth to the four continents and even to the heavens, bringing back the taste of 'suda' and showing it all to me. He also let me know that I had not truly attained the state of an Arhat (阿羅漢道 [a luo han dao]). For this reason, I realized that my path was not as good. I understood that I should be ashamed and repent. Therefore, I sincerely joined him with my disciples to become Sramanas (沙門 [sha men]). Out of compassion for me, he saved me and allowed me to wear the robes of the dharma (法服 [fa fu]) and be ordained into the Sangha (僧伽 [seng jia]). It was my fault for not telling you earlier."

[0961b22] shí wū lǔ wěi luó jiā yè gào nǎng tí é yé děng yán: “wǎng shì wú fú yóu ruò míng yè, rén wú huì mù bù zhī chén zhuì, wǒ yú shì jì kǔ jié xiū xíng, shì huǒ wèi gōng měi qí shèng zhèng； fù yǐ cǐ dào zhuǎn jiào rǔ cáo, yú rén wú néng dé guò wǒ dào, biàn jí zì wèi zhèng ā luó hàn. yǒu dà shā mén yuē fú,, shì zūn, shēn zhǎng zhàng liù jīn sè huǎng yào, xiāng hǎo jù zú,, wēi dé tè zūn, āi mǐn wǒ gù lái jìn zhǐ zhù. fán suǒ dòng jìng tiān xī yáo zhī； sì tiān dà wáng nǎi zhì fàn shì, xián lái tīng fǎ； yòu jiàn shén zú, yú shā nà qǐng, wǎng fù sì zhōu nǎi zhì tiān shàng, qǔ sū tuó wèi xī jiē shì wǒ； yòu fù zhī wǒ shí wèi zhèng dé ā luó hàn dào. yǐ sī shì gù wǒ dào bù rú, shěng wù yí xiān chéng cán hòu huǐ, nǎi yǔ dì zi tóu chéng chū jiā. āi mǐn wǒ gù biàn chuí jiù jì, lìng zhe fǎ fú dù wèi sēng jiā. xiān bù gào rǔ, wú zhī guò yǐ.”

[0961b22] shi wu lu wei luo jia ye gao nang ti e ye deng yan: "wang shi wu fu you ruo ming ye, ren wu hui mu bu zhi chen zhui, wo yu shi ji ku jie xiu xing, shi huo wei gong mei qi sheng zheng; fu yi ci dao zhuan jiao ru cao, yu ren wu neng de guo wo dao, bian ji zi wei zheng a luo han. you da sha men yue fu,, shi zun, shen zhang zhang liu jin se huang yao, xiang hao ju zu,, wei de te zun, ai min wo gu lai jin zhi zhu. fan suo dong jing tian xi yao zhi; si tian da wang nai zhi fan shi, xian lai ting fa; you jian shen zu, yu sha na qing, wang fu si zhou nai zhi tian shang, qu su tuo wei xi jie shi wo; you fu zhi wo shi wei zheng de a luo han dao. yi si shi gu wo dao bu ru, sheng wu yi xian cheng can hou hui, nai yu di zi tou cheng chu jia. ai min wo gu bian chui jiu ji, ling zhe fa fu du wei seng jia. xian bu gao ru, wu zhi guo yi."

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

[0961c06] At that time, Nadi Kashyapa (曩提迦葉 [nang ti jia ye]) and Gaya Kashyapa (誐耶迦葉 [e ye jia ye]), whose conditions were ripe, immediately developed faith and reverence. When they heard these words, they were filled with both sadness and joy. They said to their brother, "Our original practice was because of your teachings. Now that you have abandoned it, we also wish to follow." They also said, "Without a Buddha (佛 [fu]) appearing in the world, who would hear the true dharma (正法 [zheng fa])? Even though we are old, we still hope for liberation." Urubila (烏嚕尾螺 [wu lu wei luo]) said, "Excellent, excellent! Now is the right time." Nadi Kashyapa (曩提迦葉 [nang ti jia ye]) and Gaya Kashyapa (誐耶迦葉 [e ye jia ye]) then went forward to the Buddha (佛 [fu]), prostrated themselves with their heads to the ground, worshipped his feet, and then stood to one side, saying, "World-Honored One (世尊 [shi zun])! Our brother, Urubila (烏嚕尾螺 [wu lu wei luo]), was formerly our original teacher, but now he has entered the monastic life and has become a Sramana (沙門 [sha men]). We also wish to enter the monastic life. We pray that you will grant us salvation." The Buddha (佛 [fu]) silently gave his assent and told them to go guide their disciples. He said to them, "Do all of your disciples know this yet?" The two Kashyapas (迦葉 [jia ye]) said, "They do not know." The Buddha (佛 [fu]) said, "You must let them know and then come back, and I will ordain you."

[0961c06] shí nǎng tí jiā yè,, é yé jiā yè, gēn yuán yǐ shú biàn shēng xìn xiàng, wén shì yǔ yǐ bēi xǐ jiāo zhì, nǎi wèi xiōng yán: “wǒ běn xiū xíng yīn xiōng jiào shòu, xiōng jīn qì shě wǒ yì yuàn suí.” yòu fù yán yuē: “wú fú chū shì, níng wén zhèng fǎ, suī zhǐ lǎo mào, yì xī chū lí.” wū lǔ wěi luó gào yán: “shàn zāi, shàn zāi! jīn zhèng shì shí.” nǎng tí jiā yè,, é yé jiā yè, jí qián yì fú, tóu miàn zhe de lǐ shuāng zú yǐ, tuì zhù yī miàn bái yán: “shì zūn! wǒ xiōng wū lǔ wěi luó xiān shì běn shī, jīn zhě chū jiā yǐ wèi shā mén； wǒ jīn yì yù chū jiā, yuàn cì jì dù.” fú suī mò xǔ, hái lìng dǎo bǐ tú zhòng ér gào zhī yuē: “rǔ děng dì zi xī zhī yǐ fǒu?” èr jiā yè yán: “wèi zhī.” fú yán: “rǔ kě lìng zhī, hái lái dù rǔ.”

[0961c06] shi nang ti jia ye,, e ye jia ye, gen yuan yi shu bian sheng xin xiang, wen shi yu yi bei xi jiao zhi, nai wei xiong yan: "wo ben xiu xing yin xiong jiao shou, xiong jin qi she wo yi yuan sui." you fu yan yue: "wu fu chu shi, ning wen zheng fa, sui zhi lao mao, yi xi chu li." wu lu wei luo gao yan: "shan zai, shan zai! jin zheng shi shi." nang ti jia ye,, e ye jia ye, ji qian yi fu, tou mian zhe de li shuang zu yi, tui zhu yi mian bai yan: "shi zun! wo xiong wu lu wei luo xian shi ben shi, jin zhe chu jia yi wei sha men; wo jin yi yu chu jia, yuan ci ji du." fu sui mo xu, hai ling dao bi tu zhong er gao zhi yue: "ru deng di zi xi zhi yi fou?" er jia ye yan: "wei zhi." fu yan: "ru ke ling zhi, hai lai du ru."

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

[0961c16] The two Kashyapas (迦葉 [jia ye]), obeying the Buddha's (佛 [fu]) command, returned to their dwelling. Each gathered his disciples and said to them, "Manavakas (摩拏嚩迦 [mo na mo jia])! Do you know this yet? There is a great Sramana (大沙門 [da sha men]) whose name is Buddha (佛 [fu]), who came and lived near my master Kashyapa's (迦葉 [jia ye]) residence. He repeatedly showed various divine powers, allowing my master to witness each one. He also used the power of the dharma (法力 [fa li]) to restrain my master's actions. My master, enlightened, knew that his dharma (法 [fa]) was inferior and, with his disciples, went to him to become a Sramana (沙門 [sha men]). When I saw the things he had abandoned floating down the river, I went to investigate the reason. When I arrived, I saw my master Kashyapa (迦葉 [jia ye]) and his five hundred disciples, all wearing cassock robes, having become Sramanas (沙門 [sha men]), sitting in the assembly and listening to his dharma (法 [fa]). When I saw this, I was greatly astonished and could not move forward. My master Kashyapa (迦葉 [jia ye]) left his seat to greet me and fully explained the previous events. Hearing of his excellence, I also wish to become a Sramana (沙門 [sha men]). Recalling you all, I have returned to inform you. This is my intention; please consider it and tell me your thoughts with a sincere and honest heart." After the two Kashyapas (迦葉 [jia ye]) said this, the disciples, the Manavakas (摩拏嚩迦 [mo na mo jia]), said to Kashyapa (迦葉 [jia ye]), "We have learned from our master. How can disciples know whether the master's path is superior or inferior? Since our master has gone to him to become a Sramana (沙門 [sha men]), why should we cling to our beliefs? If you have made your decision, we also wish to follow." Thereupon, Nadi Kashyapa (曩提迦葉 [nang ti jia ye]) and Gaya Kashyapa (誐耶迦葉 [e ye jia ye]) each led their disciples to the Buddha's (佛 [fu]) place. When they arrived at the Buddha's (佛 [fu]) assembly, they prostrated themselves at the Buddha's (佛 [fu]) feet and then stood to one side.

[0961c16] shí èr jiā yè chéng fú jiào chì hái guī suǒ zhù, gè jí dì zi gào ér yán yuē: “mó ná mó jiā! rǔ hái zhī fǒu? yǒu dà shā mén qí míng yuē fú, lái jìn wǒ shī jiā yè zhǐ zhù, lèi yǐ shén tōng xiǎn xiàn yì xiāng, jiē lìng wǒ shī yī yī mù dǔ； yòu yǐ fǎ lì zhì qí suǒ zuò, wǒ shī shěng wù zhī fǎ bù rú, jiāng zhū xué zhòng tóu bǐ chū jiā. wǒ yīn jiàn qí suǒ qì shòu yòng suí shuǐ liú xià, nǎi zì fǎng xún wěi qí yuán yóu. jí dào yú bǐ, yǐ jiàn wǒ shī jiā yè jí wǔ bǎi dì zi, xī zhe jiā shā chéng shā mén xiāng, zài huì ér zuò tīng qí shuō fǎ. wǒ jiàn shì shì chū dà jīng guài bù néng qián jìn, wǒ shī jiā yè lí xí lái yíng, jù shuō qián shì. wǒ wén shū shèng yì yuàn chū jiā, zài niàn rǔ cáo huí lái xiāng bào. wú yì rú cǐ, rǔ děng sī zhī, yǐ xìn shí xīn gè bào yú wǒ.” bǐ èr jiā yè shuō shì yǔ yǐ, shí mó ná mó jiā dì zi zhī zhòng bái jiā yè yuē: “wǒ děng xiū xué cóng shī suǒ shòu, shī biàn shèng liè dì zi níng zhī； shī shàng tóu bǐ chū jiā, wǒ děng yún hé zhí shǒu? rú huò jué dìng, yì yuàn xiāng suí.” yú shì nǎng tí jiā yè,, é yé jiā yè, gè lǐng dì zi tóng yì fú suǒ, zhì fú huì yǐ, dǐng lǐ fú zú, tuì zhù yī miàn.

[0961c16] shi er jia ye cheng fu jiao chi hai gui suo zhu, ge ji di zi gao er yan yue: "mo na mo jia! ru hai zhi fou? you da sha men qi ming yue fu, lai jin wo shi jia ye zhi zhu, lei yi shen tong xian xian yi xiang, jie ling wo shi yi yi mu du; you yi fa li zhi qi suo zuo, wo shi sheng wu zhi fa bu ru, jiang zhu xue zhong tou bi chu jia. wo yin jian qi suo qi shou yong sui shui liu xia, nai zi fang xun wei qi yuan you. ji dao yu bi, yi jian wo shi jia ye ji wu bai di zi, xi zhe jia sha cheng sha men xiang, zai hui er zuo ting qi shuo fa. wo jian shi shi chu da jing guai bu neng qian jin, wo shi jia ye li xi lai ying, ju shuo qian shi. wo wen shu sheng yi yuan chu jia, zai nian ru cao hui lai xiang bao. wu yi ru ci, ru deng si zhi, yi xin shi xin ge bao yu wo." bi er jia ye shuo shi yu yi, shi mo na mo jia di zi zhi zhong bai jia ye yue: "wo deng xiu xue cong shi suo shou, shi bian sheng lie di zi ning zhi; shi shang tou bi chu jia, wo deng yun he zhi shou? ru huo jue ding, yi yuan xiang sui." yu shi nang ti jia ye,, e ye jia ye, ge ling di zi tong yi fu suo, zhi fu hui yi, ding li fu zu, tui zhu yi mian.

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

[0962a04] At that time, the World-Honored One (世尊 [shi zun]) asked Kashyapa (迦葉 [jia ye]), "Have you come?" The two Kashyapas (迦葉 [jia ye]) replied, "We have come." They also said to the Buddha (佛 [fu]), "We have each brought our disciples to take refuge in the Buddha (佛 [fu]). We wish to enter the monastic life in the true dharma (正法 [zheng fa]), observe the precepts, and practice the pure life. We pray that the Buddha's (佛 [fu]) great compassion will grant us this." The Buddha (佛 [fu]) accepted them and ordained them as Sramanas (沙門 [sha men]). The Buddha (佛 [fu]) then said, "Today, you have truly entered the monastic life and are truly practicing the pure life." When the Kashyapas (迦葉 [jia ye]) heard this, they were so overjoyed that they could not contain themselves. They each worshipped the Buddha (佛 [fu]) and circumambulated him, then stood there gazing at him.

[0962a04] ěr shí shì zūn gào jiā yè yán: “rǔ děng lái yé?” shí èr jiā yè dá yán: “yǐ lái.” yòu bái fú yán: “wǒ děng gè gè jiāng zhū dì zi tóng lái tóu fú, yú zhèng fǎ zhōng yuàn dé chū jiā, bǐng fèng shī luó xiū chí fàn xíng； yuàn fú dà cí āi mǐn tīng xǔ.” fú jí shè shòu dù wèi shā mén. fú yòu bào yán: “rǔ děng jīn cháo shì zhēn chū jiā,, shì zhēn fàn xíng.” shí jiā yè děng wén shì yǔ yǐ, huān xǐ yǒng yuè bù néng zì shèng, gè gè lǐ fú xuán rào bì yǐ, zhān yǎng ér zhù.

[0962a04] er shi shi zun gao jia ye yan: "ru deng lai ye?" shi er jia ye da yan: "yi lai." you bai fu yan: "wo deng ge ge jiang zhu di zi tong lai tou fu, yu zheng fa zhong yuan de chu jia, bing feng shi luo xiu chi fan xing; yuan fu da ci ai min ting xu." fu ji she shou du wei sha men. fu you bao yan: "ru deng jin chao shi zhen chu jia,, shi zhen fan xing." shi jia ye deng wen shi yu yi, huan xi yong yue bu neng zi sheng, ge ge li fu xuan rao bi yi, zhan yang er zhu.

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

[0962a11] At that time, the World-Honored One (世尊 [shi zun]), having ordained the one thousand Bhikkhus (苾芻 [bi chu]) led by the Kashyapas (迦葉 [jia ye]), left the place of 'joy and delight.' He, with the elder Kashyapa (耆年迦葉 [qi nian jia ye]) and the one thousand Bhikkhus (苾芻 [bi chu]), went on a walking meditation to the stupa on Gaya Hill (誐耶山 [e ye shan]). When he arrived at Gaya (誐耶 [e ye]), the Buddha (佛 [fu]) showed the Bhikkhus (苾芻 [bi chu]) three things: first, supernatural powers; second, the teaching of the dharma (說法 [shuo fa]); and third, taming. Thereupon, the World-Honored One (世尊 [shi zun]) entered a state of meditative concentration (三摩地 [san mo de]) and manifested miraculous transformations. He disappeared from his original seat and appeared in the empty space to the east, performing the four dignified postures of walking, standing, sitting, and lying down. He also emitted five colors of light from his body: blue, yellow, red, white, and crimson. Furthermore, water came from his upper body and fire from his lower body, and fire from his upper body and water from his lower body. He also showed these same phenomena in the south, west, and north. Having shown these miraculous transformations, he returned to his original seat in an instant. Then the World-Honored One (世尊 [shi zun]) again taught the dharma (法 [fa]) to the Bhikkhus (苾芻 [bi chu]), saying, "In the dharmas (諸法 [zhu fa]) of mind, thought, and consciousness, whether you have doubts or not, whether you have thoughts or not, and what can be extinguished and what cannot be extinguished—in these dharmas (諸法 [zhu fa]), you should practice with determination." He also said, "You should know! The eye-consciousness is a condition for attachment to forms. Because of contact with forms, an inner mind arises, and there is suffering and happiness, or neither suffering nor happiness. It is the same for the ear, nose, tongue, body, and mind. Bhikkhus (苾芻 [bi chu])! Just as the fire of desire is so, so are the fires of anger and ignorance. Because of these, there is transmigration through birth, old age, sickness, and death, and the sorrow and suffering of worry. Bhikkhus (苾芻 [bi chu])! The three fires blaze because of the 'self' as the root. To extinguish the three fires, you must sever the root of 'self.' If the root of 'self' is severed, the three fires will naturally cease, and all suffering in the transmigration of the three realms will naturally be cut off." At that time, the three Kashyapas (三迦葉 [san jia ye]) and the thousand Bhikkhus (千苾芻 [qian bi chu]), having again received the World-Honored One's (世尊 [shi zun]) miraculous transformations and the teaching of the true dharma (正法 [zheng fa]), had their afflictions exhausted and their minds liberated. They had accomplished what needed to be done, laid down all heavy burdens, and truly gained their own benefit, eternally severing the cycle of transmigration. They all attained the state of an Arhat (阿羅漢道 [a luo han dao]).

[0962a11] ěr shí shì zūn dù jiā yè děng qiān bì chú yǐ, jí lí shì yuè zhī de, jiāng qí nián jiā yè děng yī qiān bì chú, wǎng é yé shān dǐng tǎ chù jīng xíng. dào é yé yǐ, fú wèi zhū bì chú děng xiàn sān zhǒng shì: yī zhě shén tōng； èr zhě shuō fǎ； sān zhě diào fú. yú shì shì zūn, rù sān mó de xiàn shén biàn xiāng, yú běn zuò méi ér yú dōng fāng xū kōng zhī zhōng, xiàn xíng,, zhù,, zuò,, wò sì wēi yí shì； yòu yú shēn shàng chū wǔ sè guāng, suǒ wèi qīng,, huáng,, chì,, bái jí yǔ hóng sè； yòu fù shēn shàng chū shuǐ,, shēn xià chū huǒ, shēn shàng chū huǒ,, shēn xià chū shuǐ, nǎi zhì nán xī běi fāng jiē xiàn shì xiāng. jiàn shén biàn yǐ, yú shā nà jiān hái fù běn zuò. ěr shí shì zūn yòu yǔ shuō fǎ, wèi zhū bì chú: “rǔ yú xīn,, yì,, shí děng zhū fǎ zhī zhōng, yǒu yí,, wú yí, yǒu niàn,, wú niàn, kě miè,, bù miè, yú sī zhū fǎ rǔ jué dìng xíng.” yòu fù gào yuē: “rǔ děng dāng zhī! yǎn shí wèi yuán tān yú zhū sè, yīn sè chù gù nèi xīn fā shēng, jí yǒu kǔ lè, huò fēi kǔ fēi lè, nǎi zhì ěr,, bí,, shé,, shēn,, yì yì fù rú shì. zhū bì chú! tān huǒ jì ěr, chēn,, chī yì rán； yóu shì lún huí shēng,, lǎo,, bìng,, sǐ yōu bēi kǔ nǎo. zhū bì chú! sān huǒ chì shèng yóu wǒ wèi běn, yù miè sān huǒ dāng duàn wǒ běn, wǒ běn ruò duàn sān huǒ zì xī, yú shì sān jiè lún huí yī qiè zhū kǔ zì rán duàn jué.” shí sān jiā yè jí qiān bì chú, yòu méng shì zūn xiàn shén biàn xiāng jí shuō zhèng fǎ, dé zhū lòu jǐn dé xīn jiě tuō, suǒ zuò yǐ bàn shě zhū zhòng dān, zhèng dé jǐ lì yǒng duàn lún huí, xī jiē zhèng dé ā luó hàn dào.

[0962a11] er shi shi zun du jia ye deng qian bi chu yi, ji li shi yue zhi de, jiang qi nian jia ye deng yi qian bi chu, wang e ye shan ding ta chu jing xing. dao e ye yi, fu wei zhu bi chu deng xian san zhong shi: yi zhe shen tong; er zhe shuo fa; san zhe diao fu. yu shi shi zun, ru san mo de xian shen bian xiang, yu ben zuo mei er yu dong fang xu kong zhi zhong, xian xing,, zhu,, zuo,, wo si wei yi shi; you yu shen shang chu wu se guang, suo wei qing,, huang,, chi,, bai ji yu hong se; you fu shen shang chu shui,, shen xia chu huo, shen shang chu huo,, shen xia chu shui, nai zhi nan xi bei fang jie xian shi xiang. jian shen bian yi, yu sha na jian hai fu ben zuo. er shi shi zun you yu shuo fa, wei zhu bi chu: "ru yu xin,, yi,, shi deng zhu fa zhi zhong, you yi,, wu yi, you nian,, wu nian, ke mie,, bu mie, yu si zhu fa ru jue ding xing." you fu gao yue: "ru deng dang zhi! yan shi wei yuan tan yu zhu se, yin se chu gu nei xin fa sheng, ji you ku le, huo fei ku fei le, nai zhi er,, bi,, she,, shen,, yi yi fu ru shi. zhu bi chu! tan huo ji er, chen,, chi yi ran; you shi lun hui sheng,, lao,, bing,, si you bei ku nao. zhu bi chu! san huo chi sheng you wo wei ben, yu mie san huo dang duan wo ben, wo ben ruo duan san huo zi xi, yu shi san jie lun hui yi qie zhu ku zi ran duan jue." shi san jia ye ji qian bi chu, you meng shi zun xian shen bian xiang ji shuo zheng fa, de zhu lou jin de xin jie tuo, suo zuo yi ban she zhu zhong dan, zheng de ji li yong duan lun hui, xi jie zheng de a luo han dao.

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

[0962b03] At that time, the World-Honored One (世尊 [shi zun]), on Gaya Hill (誐耶山 [e ye shan]), had ordained the three Kashyapas (三迦葉 [san jia ye]) and their thousand disciples, and they had all attained the state of an Arhat (阿羅漢道 [a luo han dao]). At that time, King Bimbisara (民彌娑囉王 [min mi suo luo wang]), his ministers, and all the common people knew that the World-Honored One (世尊 [shi zun]) was on Gaya Hill (誐耶山 [e ye shan]) with a group of a thousand disciples. A minister said to the king, "I have heard that people in the country have recently been talking about a boy born into the Shakya (釋族 [shi zu]) clan. When he was first born, on the bank of the Sagirath River (娑儗囉體河 [suo ni luo ti he]) near the snowy mountains, where the ancient Kapila (迦毘羅仙 [jia pi luo xian]) lived, a Brahmana (婆羅門 [po luo men]) physiognomist said, 'This boy has all the excellent signs and characteristics, and his blessings and wisdom are complete. He will certainly become a Golden Wheel Holy King (金輪聖王 [jin lun sheng wang]), ruling the four continents. The entire ocean will be under his control, and he will govern the world with the true dharma (正法 [zheng fa]), and the people will practice the Ten Good Deeds. The wheel treasure, the Mani gem treasure, the queen treasure, the general treasure, the finance minister treasure, the elephant treasure, and the horse treasure—these treasures will naturally appear and always follow him. He will also have a thousand sons, whose appearance is foremost, possessing great courage and able to defeat enemies, and the four continents will be in awe of his power and all submit. However, if he leaves the home life, shaves his beard and hair, wears cassock robes, and practices with a right mind, he will certainly attain the supreme, perfect, and complete enlightenment.' The minister reported all these things to the king and asked him to plan early so as not to regret it later. He said, 'If you can kill him, the country will be safe and prosperous forever.'"

[0962b03] ěr shí shì zūn yú é yé shān dǐng, dù sān jiā yè jí dì zi qiān rén, jiē zhèng ā luó hàn dào yǐ. shí mín mí suō luō wáng jí fǔ xiāng dà chén nǎi zhì shì shù, xī zhī shì zūn zài é yé shān dǐng, yǒu dì zi zhòng shù mǎn qiān rén. yǒu yī dà chén gào yú wáng yuē: “wǒ wén guó rén jìn yǒu yán lùn, bǐ shì zú zhōng shēng yī tóng zi, chū shēng zhī shí, yǒu xuě shān biān suō nǐ luō tǐ hé àn, wǎng xī jiā pí luó xiān zhù chù, yǒu yī shàn xiāng pó luó mén xiāng ér yán yuē: ‘jīn cǐ tóng zi, xiāng hǎo jù zú fú huì yuán mǎn, bì wèi jīn lún shèng wáng, wáng sì tiān xià, jǐn dà hǎi jì xī zài tǒng yù, zhèng fǎ lǐ shì mín xíng shí shàn； fù yǒu lún bǎo,, mó ní bǎo,, nǚ bǎo,, zhǔ bīng bǎo,, zhǔ cáng bǎo,, xiàng bǎo,, mǎ bǎo, rú shì zhū bǎo zì rán chū xiàn héng cháng suí zhú； yòu yǒu qiān zi sè xiāng dì yī, jù dà yǒng měng néng pò yuān dí, sì zhōu wèi wēi xī jiē jiàng fú. rán huò chū jiā, tì chú xū fà zhe jiā shā yī, zhèng xīn xiū xíng, bì chéng wú shàng zhèng děng zhèng jué.’ jù yǐ shàng shì xī bái yú wáng, qǐng zǎo tú móu wù lìng hòu huǐ, rú néng shā zhě bǎo guó zhōng jí.”

[0962b03] er shi shi zun yu e ye shan ding, du san jia ye ji di zi qian ren, jie zheng a luo han dao yi. shi min mi suo luo wang ji fu xiang da chen nai zhi shi shu, xi zhi shi zun zai e ye shan ding, you di zi zhong shu man qian ren. you yi da chen gao yu wang yue: "wo wen guo ren jin you yan lun, bi shi zu zhong sheng yi tong zi, chu sheng zhi shi, you xue shan bian suo ni luo ti he an, wang xi jia pi luo xian zhu chu, you yi shan xiang po luo men xiang er yan yue: 'jin ci tong zi, xiang hao ju zu fu hui yuan man, bi wei jin lun sheng wang, wang si tian xia, jin da hai ji xi zai tong yu, zheng fa li shi min xing shi shan; fu you lun bao,, mo ni bao,, nu bao,, zhu bing bao,, zhu cang bao,, xiang bao,, ma bao, ru shi zhu bao zi ran chu xian heng chang sui zhu; you you qian zi se xiang di yi, ju da yong meng neng po yuan di, si zhou wei wei xi jie jiang fu. ran huo chu jia, ti chu xu fa zhe jia sha yi, zheng xin xiu xing, bi cheng wu shang zheng deng zheng jue.' ju yi shang shi xi bai yu wang, qing zao tu mou wu ling hou hui, ru neng sha zhe bao guo zhong ji."

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

[0962b18] At that time, King Bimbisara (民彌娑囉王 [min mi suo luo wang]) was sitting alone in the main hall, contemplating. He was constantly thinking of five things: first, he always wished that the Tathagata (如來 [ru lai]), Arhat (應供 [ying gong]), Samyak Sambuddha (正遍知 [zheng bian zhi]), Vidya-carana-sampanna (明行足 [ming xing zu]), Sugata (善逝 [shan shi]), Lokavid (世間解 [shi jian jie]), Anuttara (無上士 [wu shang shi]), Purusa-damya-sarathi (調御丈夫 [diao yu zhang fu]), Sasta devamanusyanam (天人師 [tian ren shi]), Buddha (佛 [fu]), World-Honored One (世尊 [shi zun]), would appear in the world; second, he would soon be able to go and pay homage and rejoice; third, he would be able to hear the dharma (法 [fa]) when he arrived; fourth, he would be able to understand the dharma (法 [fa]) as it was taught; and fifth, he would receive the precepts from him and be able to uphold them after receiving them. While he was contemplating these things, he suddenly heard the minister's conspiratorial words. He sighed for a long time and said, "You are truly a foolish person to want to have such an evil intention towards the Tathagata (如來 [ru lai]). This is extreme foolishness. You can leave quickly and do not speak of this again." When the minister heard this, he knew that the king would not listen to him, and he withdrew in shame and fear.

[0962b18] shí mín mí suō luō wáng zài zhèng diàn shàng dú zuò sī wéi, cháng niàn wǔ zhǒng zhī shì: yī zhě cháng yuàn rú lái,, yīng gōng,, zhèng biàn zhī,, míng xíng zú,, shàn shì,, shì jiān jiě,, wú shàng shì,, diào yù zhàng fū,, tiān rén shī,, fú,, shì zūn, chū yú shì jiān； èr zhě zǎo dé wǎng bǐ zhān lǐ suí xǐ； sān zhě dào yǐ biàn dé wén fǎ； sì zhě rú suǒ shuō fǎ xī néng le zhī； wǔ zhě wèi wǒ shòu jiè, shòu yǐ bǐng chí. fāng niàn sī shì, hū wén dà chén jì yì zhī yán, shāng tàn liáng jiǔ bào ér yán yuē: “rǔ shí yú rén, yù yú rú lái qǐ jí è xīn, shì dà yú chī. rǔ kě sù qù, wù gèng fā yán.” shí bǐ dà chén wén shì yǔ yǐ, zhī bù tīng cóng cán jù ér tuì.

[0962b18] shi min mi suo luo wang zai zheng dian shang du zuo si wei, chang nian wu zhong zhi shi: yi zhe chang yuan ru lai,, ying gong,, zheng bian zhi,, ming xing zu,, shan shi,, shi jian jie,, wu shang shi,, diao yu zhang fu,, tian ren shi,, fu,, shi zun, chu yu shi jian; er zhe zao de wang bi zhan li sui xi; san zhe dao yi bian de wen fa; si zhe ru suo shuo fa xi neng le zhi; wu zhe wei wo shou jie, shou yi bing chi. fang nian si shi, hu wen da chen ji yi zhi yan, shang tan liang jiu bao er yan yue: "ru shi yu ren, yu yu ru lai qi ji e xin, shi da yu chi. ru ke su qu, wu geng fa yan." shi bi da chen wen shi yu yi, zhi bu ting cong can ju er tui.

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

[0962b28] At that time, King Bimbisara (民彌娑囉王 [min mi suo luo wang]) looked at his trusted ministers on his left and right, those who were full of blessings and wisdom, and said to them, "You should go to the World-Honored One (世尊 [shi zun]) on Gaya Hill (誐耶山 [e ye shan]) and respectfully invite him on my behalf. My message is this: 'King Bimbisara (民彌娑囉王 [min mi suo luo wang]) respectfully prostrates himself at your feet and expresses infinite reverence. He asks about your well-being, whether you have little sickness or trouble, whether your daily life is light and easy, and whether your practice is peaceful and happy. He now invites the World-Honored One (世尊 [shi zun]) to condescend to the palace city to receive a small offering. This will bring great benefit and joy to me and my people. I wish for the World-Honored One (世尊 [shi zun]) and the holy assembly, the venerable and great virtues, to all come. I will provide food, drinks, medicine, bedding, and cassock robes for the rest of my life, without any lack. I wish for your great compassion without any avoidance of the labor and trouble.'" After saying this, the minister prostrated himself at the Buddha's (佛 [fu]) feet, respectfully listening for the holy will. The Buddha (佛 [fu]) remained silent. The messenger knew that the Buddha (佛 [fu]) had accepted the invitation. He made a respectful bow and circumambulated him, then bid farewell and returned.

[0962b28] ěr shí mín mí suō luō wáng jí gù zuǒ yòu qīn wèi dà chén, fú xiāng yuán mǎn yǒu zhì huì zhě, ér gào zhī yuē: “rǔ qù wǎng bǐ é yé shān dǐng shì zūn zhī suǒ, dài wǒ gōng jìng ér qǐng shì zūn. rú wǒ cí yuē: ‘mín mí suō luō wáng jī shǒu shuāng zú gōng sù wú liàng, wèn xùn shì zūn, shǎo bìng shǎo nǎo, qǐ jū qīng lì, ān lè xíng fǒu? jīn qǐng shì zūn jiàng lín gōng chéng wēi shòu gōng yǎng, dāng shǐ yú wǒ jí bǐ rén mín huò dà lì lè. wéi yuàn shì zūn jí yǔ shèng zhòng qí jiù dà dé jiē xī jiàng lín, dāng jǐn cǐ shēng fèng yǐ yǐn shí,, tāng yào,, nǎi zhì wò jù jí sēng jiā lí děng, yī qiè gōng gěi bù shǐ fá shǎo, yuàn dà cí bēi wú cí láo qū.’ ” rú shì shuō yǐ, dǐng lǐ fú zú yóng tīng shèng zhǐ. fú jí mò rán. shí bǐ shǐ rén zhī fú shòu qǐng, zuò lǐ xuán rào cí yǐ ér hái.

[0962b28] er shi min mi suo luo wang ji gu zuo you qin wei da chen, fu xiang yuan man you zhi hui zhe, er gao zhi yue: "ru qu wang bi e ye shan ding shi zun zhi suo, dai wo gong jing er qing shi zun. ru wo ci yue: 'min mi suo luo wang ji shou shuang zu gong su wu liang, wen xun shi zun, shao bing shao nao, qi ju qing li, an le xing fou? jin qing shi zun jiang lin gong cheng wei shou gong yang, dang shi yu wo ji bi ren min huo da li le. wei yuan shi zun ji yu sheng zhong qi jiu da de jie xi jiang lin, dang jin ci sheng feng yi yin shi,, tang yao,, nai zhi wo ju ji seng jia li deng, yi qie gong gei bu shi fa shao, yuan da ci bei wu ci lao qu.' " ru shi shuo yi, ding li fu zu yong ting sheng zhi. fu ji mo ran. shi bi shi ren zhi fu shou qing, zuo li xuan rao ci yi er hai.

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

[0962c10] When King Bimbisara (民彌娑囉王 [min mi suo luo wang]) heard that the messenger had returned, he quickly went to the front hall to receive the messenger's report. After the king and his ministers bowed, he hastily asked, "Is the World-Honored One (世尊 [shi zun]) coming?" The messenger came forward and reported to the king, "I have carried out the king's command and went to Gaya Hill (誐耶山 [e ye shan]) to invite the Buddha (佛 [fu]) and his assembly, fully conveying the king's will to the World-Honored One (世尊 [shi zun]). The Buddha (佛 [fu]) remained silent, so he will definitely come." The king then issued a command to his ministers to thoroughly clean the palace, the city walls, and even the four major streets, making them all pure. They also prepared various famous incense and wonderful flowers for the reception. At that time, the World-Honored One (世尊 [shi zun]), along with the elder Kashyapa (耆舊迦葉 [qi jiu jia ye]) and the thousand Arhats (千阿羅漢 [qian a luo han]), left Gaya Hill (誐耶山 [e ye shan]) and went to the king's city. Not far from the city was the Stupa in the Bamboo Grove (杖林塔 [zhang lin ta]). The Buddha (佛 [fu]) and the great assembly arrived at the stupa and stayed there. When King Bimbisara (民彌娑囉王 [min mi suo luo wang]) heard that the World-Honored One (世尊 [shi zun]) and the holy assembly had arrived and settled at the Stupa in the Bamboo Grove (杖林塔 [zhang lin ta]), he ordered his officials to prepare his chariot and carriage, with an escort in front and back. With his family and all his ministers, he intended to leave the city to go to the Stupa in the Bamboo Grove (杖林塔 [zhang lin ta]). Not long after leaving the palace, a pit suddenly appeared in the ground where the king's chariot was, and the wheel got stuck and could not move forward. The king thought to himself, "I must have committed an unwholesome act in the past, which is why this is happening today." As soon as this thought arose, he heard a voice from the sky saying, "You did not commit any unwholesome deeds in the past. It is only because there are many prisoners currently held in the prisons. The collapse of the chariot wheel is precisely for this reason." When the king heard the voice from the sky, he knew it was a sage. He was extremely moved by the guidance and immediately sent messengers to all the prisons to pardon the prisoners according to the severity of their crimes. The chariot moved forward to the city gate, and the king's precious crown suddenly broke. He thought again, "I must have done an unwholesome deed in the past, and now misfortune is happening again and again." As the king had this thought, the sage in the sky again said, "Son of Heaven! You did not commit any unwholesome deeds in the past. It is only because of the prisoners who were released earlier: the ones with light sentences have been released, but the ones with heavy sentences, although they are alive, are still being held in different places. The sign of the broken crown is for this reason." When the king heard the sage's voice from the sky, he ordered messengers to summon all the prisoners from all locations. When they arrived in front of the chariot, he pardoned and forgave them all. The criminals, having been pardoned, were overjoyed and praised the king's virtue. At that time, the king's retinue and family had twelve thousand chariots. There were also hundreds of thousands of chariots belonging to the Brahmanas (婆羅門 [po luo men]), elders, and common people of the country. They all left the city gate together and went to the World-Honored One's (世尊 [shi zun]) place.

[0962c10] ěr shí mín mí suō luō wáng wén shǐ huí xuán, sù yù qián diàn shòu shǐ cháo bài. jūn chén lǐ bì jù fā wèn yán: “shì zūn lái yé?” shǐ rén jìn qián ér zòu wáng yuē: “chén fèng wáng zhǐ yì é yé shān, qǐng fú jí zhòng, jù yǐ wáng zhǐ bái yú shì zūn. fú yǐ mò rán, bì lái jiàng fù.” shí wáng jiàng chì zuǒ yòu dà chén, biàn kě yán jié gōng diàn jí yǔ chéng huáng, nǎi zhì sì qú xī lìng qīng jìng, fù shè zhǒng zhǒng míng xiāng miào huā yǐ bèi yíng jiē. ěr shí shì zūn yǔ qí jiù jiā yè jí qiān ā luó hàn, lí é yé shān yì yú wáng chéng, qù chéng bù yuǎn yǒu zhàng lín tǎ, fú yǔ dà zhòng zhì tǎ ér zhù. shí mín mí suō luō wáng dé wén shì zūn yǔ zhū shèng zhòng zhì zhàng lín tǎ ān zhù yǐ dìng, jí lìng suǒ sī, yán zhěng chē jià qián hòu dǎo cóng, yǔ zì juàn shǔ jí zhū qún chén, yù chū yú chéng yì zhàng lín tǎ suǒ. chū gōng wèi yuǎn, wáng suǒ chéng chē de hū yǒu kēng lún xiàn bù jìn, wáng zì sī niàn: “wǒ bì wǎng xī céng zào bù shàn, zhì yú jīn rì yǒu sī shì yě.” cái qǐ shì niàn, jí wén kōng zhōng yǒu shēng gào yuē: “rǔ yú wǎng xī wú bù shàn yè, dàn wèi jiàn zài zhū láo yù zhōng duō yǒu jìn xì, chē lún zhī xiàn zhèng wèi cǐ yě.” wáng wén kōng yán, dìng zhī xián shèng, jì méng zhǐ yù xīn jí gǎn zhòng, jí qiǎn shǐ rén sàn yì zhū yù, yǐ zuì qīng zhòng děng dì shè zhī. chē jià qián jìn zhì yú chéng mén, wáng zhī bǎo guān yòu hū pò huài, fù sī niàn yán: “wǒ dìng wǎng xī céng zuò bù shàn, nǎi yú jīn rì dié yǒu bù xiáng.” wáng fā shì yì, kōng zhōng xián shèng yòu fù gào yán: “tiān zi! rǔ yú wǎng xī wú bù shàn yè, dàn yuán qián lái suǒ fàng jìn xì zhī rén, qīng zhě yǐ fàng, zhòng zhě suī huó yóu xì bié chù, guān pò zhī xiáng nǎi wèi cǐ yě.” wáng wén xián shèng kōng zhōng yǔ yǐ, biàn lìng shǐ rén zhū chù zhào huàn, xián dào chē qián xī shè yòu zhī. zuì rén huò miǎn, huān xǐ yǒng yuè chēng wáng zhī dé. shí wáng bù cóng jí zhū juàn shǔ, suǒ chéng zhī chē yǒu yī wàn èr qiān, fù yǒu guó zhōng pó luó mén zhǎng zhě jí zhū rén mín, yì yǒu bǎi qiān chē, tóng chū chéng mén yì shì zūn suǒ.

[0962c10] er shi min mi suo luo wang wen shi hui xuan, su yu qian dian shou shi chao bai. jun chen li bi ju fa wen yan: "shi zun lai ye?" shi ren jin qian er zou wang yue: "chen feng wang zhi yi e ye shan, qing fu ji zhong, ju yi wang zhi bai yu shi zun. fu yi mo ran, bi lai jiang fu." shi wang jiang chi zuo you da chen, bian ke yan jie gong dian ji yu cheng huang, nai zhi si qu xi ling qing jing, fu she zhong zhong ming xiang miao hua yi bei ying jie. er shi shi zun yu qi jiu jia ye ji qian a luo han, li e ye shan yi yu wang cheng, qu cheng bu yuan you zhang lin ta, fu yu da zhong zhi ta er zhu. shi min mi suo luo wang de wen shi zun yu zhu sheng zhong zhi zhang lin ta an zhu yi ding, ji ling suo si, yan zheng che jia qian hou dao cong, yu zi juan shu ji zhu qun chen, yu chu yu cheng yi zhang lin ta suo. chu gong wei yuan, wang suo cheng che de hu you keng lun xian bu jin, wang zi si nian: "wo bi wang xi ceng zao bu shan, zhi yu jin ri you si shi ye." cai qi shi nian, ji wen kong zhong you sheng gao yue: "ru yu wang xi wu bu shan ye, dan wei jian zai zhu lao yu zhong duo you jin xi, che lun zhi xian zheng wei ci ye." wang wen kong yan, ding zhi xian sheng, ji meng zhi yu xin ji gan zhong, ji qian shi ren san yi zhu yu, yi zui qing zhong deng di she zhi. che jia qian jin zhi yu cheng men, wang zhi bao guan you hu po huai, fu si nian yan: "wo ding wang xi ceng zuo bu shan, nai yu jin ri die you bu xiang." wang fa shi yi, kong zhong xian sheng you fu gao yan: "tian zi! ru yu wang xi wu bu shan ye, dan yuan qian lai suo fang jin xi zhi ren, qing zhe yi fang, zhong zhe sui huo you xi bie chu, guan po zhi xiang nai wei ci ye." wang wen xian sheng kong zhong yu yi, bian ling shi ren zhu chu zhao huan, xian dao che qian xi she you zhi. zui ren huo mian, huan xi yong yue cheng wang zhi de. shi wang bu cong ji zhu juan shu, suo cheng zhi che you yi wan er qian, fu you guo zhong po luo men zhang zhe ji zhu ren min, yi you bai qian che, tong chu cheng men yi shi zun suo.

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

[0963a08] When the king arrived at the Stupa in the Bamboo Grove (杖林塔 [zhang lin ta]), he picked five flowers of the Kakuna (迦俱那花 [jia ju na hua]) from a nearby garden. Holding them in his hands, he went to the Buddha's (佛 [fu]) place. Not far from the Buddha (佛 [fu]), he got out of his chariot and walked, leaving his umbrella, sword, and other such things behind, with his attendants following him. When he arrived at the Buddha's (佛 [fu]) place, he bared his right shoulder, put his palms together towards the Buddha (佛 [fu]), and announced three times, "I am King Bimbisara (民彌娑囉王 [min mi suo luo wang])." The Buddha (佛 [fu]) also affirmed three times, "So it is! So it is!" The king then offered the five flowers to the Buddha (佛 [fu]), prostrated himself with his head to the ground, and worshipped his feet. He then praised him with various words. The Buddha (佛 [fu]) then said, "Please, King, take a seat." The king ascended to his seat. His family, the Brahmanas (婆羅門 [po luo men]), elders, and common people then took turns worshipping the Buddha (佛 [fu]), filled with joy and excitement. They each praised the World-Honored One (世尊 [shi zun]) with a verse. After their praises were finished, they stood to one side.

[0963a08] shí wáng zhì zhàng lín tǎ, yú jìn yuàn nèi qǔ jiā jù nà huā wǔ duǒ, zì shǒu zhí chí yì yú fú suǒ, qù fú bù yuǎn xià chē tú bù, miǎn qù sǎn gài jiàn zhàng zhī lèi, shǐ lìng xiāng suí. jì zhì fú suǒ, piān tǎn yòu jiān hé zhǎng xiàng fú, sān zì chēng yán: “wǒ shì mín mí suō luō wáng.” fú yì sān yìn: “rú shì! rú shì! ” wáng jí yǐ wǔ duǒ huā fèng shàng yú fú, rán hòu tóu miàn zhe de lǐ qí shuāng zú, yòu yǐ zhǒng zhǒng yán cí ér shēn zàn tàn. fú jí bào yán: “qǐng wáng jiù zuò.” wáng shēng zuò yǐ, qí wáng juàn shǔ jí pó luó mén zhǎng zhě shì shù děng, cì dì lǐ fú huān xǐ yǒng yuè, gè gè yǐ jì zàn yú shì zūn, zàn yǒng bì yǐ què zhù yī miàn.

[0963a08] shi wang zhi zhang lin ta, yu jin yuan nei qu jia ju na hua wu duo, zi shou zhi chi yi yu fu suo, qu fu bu yuan xia che tu bu, mian qu san gai jian zhang zhi lei, shi ling xiang sui. ji zhi fu suo, pian tan you jian he zhang xiang fu, san zi cheng yan: "wo shi min mi suo luo wang." fu yi san yin: "ru shi! ru shi! " wang ji yi wu duo hua feng shang yu fu, ran hou tou mian zhe de li qi shuang zu, you yi zhong zhong yan ci er shen zan tan. fu ji bao yan: "qing wang jiu zuo." wang sheng zuo yi, qi wang juan shu ji po luo men zhang zhe shi shu deng, ci di li fu huan xi yong yue, ge ge yi ji zan yu shi zun, zan yong bi yi que zhu yi mian.

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

[0963a17] At that time, Urubila Kashyapa (烏嚕尾螺迦葉 [wu lu wei luo jia ye]), who was formerly respected by the king, ministers, and the common people of the country, was now a Sramana (沙門 [sha men]) standing by the Buddha's (佛 [fu]) side. The king and the people were all filled with doubt and thought, "The elder Kashyapa (耆年迦葉 [qi nian jia ye]) has practiced fire worship for a long time with great diligence. His wisdom and virtue surpass all others. Now he is in this assembly, causing us to have doubts. Is the Tathagata (如來 [ru lai]) following Kashyapa's (迦葉 [jia ye]) teachings? Or is Kashyapa (迦葉 [jia ye]) following the Tathagata's (如來 [ru lai]) teachings?" When this thought arose, the Buddha (佛 [fu]) knew it clairvoyantly. He then said to Kashyapa (迦葉 [jia ye]), "You know when it is the right time." Kashyapa (迦葉 [jia ye]), obeying the Buddha's (佛 [fu]) holy will, did not get up from his seat but entered a state of meditative concentration (三摩地 [san mo de]). He disappeared from his original seat and appeared to the east, performing the four dignified postures of walking, standing, sitting, and lying down. He also emitted a five-colored light from his body: blue, yellow, red, white, and crimson. The colors were mixed together, like crystal. Furthermore, water came from his upper body and fire from his lower body, and fire from his upper body and water from his lower body. It was also the same in the south, west, and even the north. After manifesting these miraculous transformations, he suddenly returned to the assembly, put his palms together towards the Buddha (佛 [fu]), and said in a gatha (伽陀 [jia tuo]):

"I originally practiced,
Serving the fire.
For countless years and months,
I diligently sought to resolve my doubts.
My heart always said,
'I have already attained the state of an Arhat (羅漢 [luo han]).'
I was attached to the concept of 'self' (我相 [wo xiang]),
And could not be liberated.
The Buddha (佛 [fu]), with great compassion,
Came and saved me.
He made the fire not burn,
And also made it not extinguish.
At first, I thought he was the same as me,
Also worshipping fire.
He said, 'You seek nothing,
So what is the use of fire worship?'
Heavenly and human realms,
I had no love or attachment for them.
I held dharma (法 [fa]) assemblies,
To seek for gain.
Whether he wanted to come or not,
He knew all my intentions.
Also, from the four continents,
And the heavenly realm,
He brought back fruit and rice,
And let me eat it all.
I was attached to fire worship,
Lost in the right practice,
Like a blind person,
Or like a dead person,
Without any knowledge or insight,
I was certainly heading for a fall.
The Mahamuni (摩訶牟尼 [mo he mou ni]),
Is like a great dragon,
Spreading clouds of diligence,
Sprinkling the rain of sweet dew,
Benefiting all,
Sentient and non-sentient beings.
I wished to be liberated,
And sought to become a Sramana (沙門 [sha men]).
Under the Buddha's (佛 [fu]) great compassion,
He taught the pure dharma (清淨法 [qing jing fa]),
And in the supreme verse,
He brought me to understanding.
I have now truly attained,
The fruit of an Arhat (阿羅漢果 [a luo han guo]).
The Buddha (佛 [fu]) is my teacher,
I am his disciple.
All people should know this,
Do not give rise to doubts.
This is a sincere and true statement,
You should believe it earnestly."

[0963a17] shí wū lǔ wěi luó jiā yè, xiān shì wáng jí dà chén yī guó shì shù suǒ zūn zhòng zhě, jīn wèi shā mén shì lì fú cè, wáng jí rén mín mò bù yí guài, xián qǐ niàn yuē: “qí nián jiā yè, shì huǒ xiū xíng qín kǔ mí jiǔ, zhì huì dào dé jiē chū rén yòu, jīn zài zhòng huì shēng wǒ děng yí. wèi shì rú lái fèng jiā yè jiào yé? wèi shì jiā yè fèng rú lái jiào yé?” zuò cǐ niàn shí fú jí xuán jiàn, nǎi wèi jiā yè yuē: “rǔ zì zhī shí.” jiā yè chéng fú shèng zhǐ, bù qǐ yú zuò rù sān mó de, yú běn zuò méi xiàn yú dōng fāng, zuò xíng,, zhù,, zuò,, wò sì wēi yí xiāng, yòu fù shēn fàng guāng míng ér yǒu wǔ sè, suǒ wèi: qīng,, huáng,, chì,, bái,, hóng, qí sè jiān zá yóu rú bō [wáng*lí]； yòu fù shēn shàng chū shuǐ,, shēn xià chū huǒ, shēn shàng chū huǒ,, shēn xià chū shuǐ, nán fāng xī fāng nǎi zhì běi fāng jiē yì rú shì. xiàn shén biàn yǐ, hū rán zhī jiān hái lái zhòng huì, hé zhǎng xiàng fú, shuō jiā tuó yuē:

“wǒ běn xiū xíng,　　fèng shì yú huǒ,
　mí lì nián suì,　　yí shè qín láo.
　xīn cháng zì wèi,　　yǐ zhèng luó hàn,
　zhí zhe wǒ xiāng,　　bù néng jiě tuō.
　fú dà cí bēi,　　ér lái jì dù,
　zhì huǒ bù rán,　　yòu lìng bù miè.
　chū wèi tóng wǒ,　　yì shì yú huǒ,
　yán wú suǒ qiú,　　shì huǒ hé yòng.
　tiān shàng rén jiān,　　wú suǒ ài liàn,
　wǒ shè fǎ huì,　　wèi qiú lì yǎng,
　yù lái bù lái,　　jiē zhī wǒ yì.
　yòu yú sì zhōu,　　jí bǐ tiān jiè,
　qǔ guǒ jí fàn,　　xī yǔ wǒ shí.
　wǒ zhí shì huǒ,　　mí yú zhèng xíng,
　yóu ruò máng zhě,　　fù rú sǐ rén,
　wú yǒu jiàn zhī,　　dìng qù zhuì duò.
　mó hē móu ní,　　yóu rú dà lóng,
　bù jīng jìn yún,　　sǎ gān lù yǔ,
　lì yì yī qiè,　　yǒu qíng wú qíng.
　wǒ yù chū lí,　　qiú zuò shā mén,
　méng fú dà bēi,　　shuō qīng jìng fǎ,
　yú zuì shàng jù,　　shǐ lìng zhī jué.
　wǒ jīn shí zhèng,　　ā luó hàn guǒ,
　fú wèi wǒ shī,　　wǒ shì dì zi,
　zhū rén dāng zhī,　　wù shēng yí niàn,
　cǐ chéng shí yán,　　yí yīng dì xìn.”

[0963a17] shi wu lu wei luo jia ye, xian shi wang ji da chen yi guo shi shu suo zun zhong zhe, jin wei sha men shi li fu ce, wang ji ren min mo bu yi guai, xian qi nian yue: "qi nian jia ye, shi huo xiu xing qin ku mi jiu, zhi hui dao de jie chu ren you, jin zai zhong hui sheng wo deng yi. wei shi ru lai feng jia ye jiao ye? wei shi jia ye feng ru lai jiao ye?" zuo ci nian shi fu ji xuan jian, nai wei jia ye yue: "ru zi zhi shi." jia ye cheng fu sheng zhi, bu qi yu zuo ru san mo de, yu ben zuo mei xian yu dong fang, zuo xing,, zhu,, zuo,, wo si wei yi xiang, you fu shen fang guang ming er you wu se, suo wei: qing,, huang,, chi,, bai,, hong, qi se jian za you ru bo [wang*li]; you fu shen shang chu shui,, shen xia chu huo, shen shang chu huo,, shen xia chu shui, nan fang xi fang nai zhi bei fang jie yi ru shi. xian shen bian yi, hu ran zhi jian hai lai zhong hui, he zhang xiang fu, shuo jia tuo yue:

"wo ben xiu xing, feng shi yu huo,
mi li nian sui, yi she qin lao.
xin chang zi wei, yi zheng luo han,
zhi zhe wo xiang, bu neng jie tuo.
fu da ci bei, er lai ji du,
zhi huo bu ran, you ling bu mie.
chu wei tong wo, yi shi yu huo,
yan wu suo qiu, shi huo he yong.
tian shang ren jian, wu suo ai lian,
wo she fa hui, wei qiu li yang,
yu lai bu lai, jie zhi wo yi.
you yu si zhou, ji bi tian jie,
qu guo ji fan, xi yu wo shi.
wo zhi shi huo, mi yu zheng xing,
you ruo mang zhe, fu ru si ren,
wu you jian zhi, ding qu zhui duo.
mo he mou ni, you ru da long,
bu jing jin yun, sa gan lu yu,
li yi yi qie, you qing wu qing.
wo yu chu li, qiu zuo sha men,
meng fu da bei, shuo qing jing fa,
yu zui shang ju, shi ling zhi jue.
wo jin shi zheng, a luo han guo,
fu wei wo shi, wo shi di zi,
zhu ren dang zhi, wu sheng yi nian,
ci cheng shi yan, yi ying di xin."

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

[0963b27] At that time, after Kashyapa (迦葉 [jia ye]) had spoken the gatha (伽陀 [jia tuo]), he prostrated himself at the Buddha's (佛 [fu]) feet and returned to his original seat. The great assembly, the king, and the people all knew for certain that Kashyapa (迦葉 [jia ye]) was a disciple of the Buddha (佛 [fu]). The Buddha (佛 [fu]), knowing that the doubts in the assembly had ceased, said to the king, "I will now explain the essential points of the dharma (法 [fa]) for you. You should listen attentively and contemplate it well." The king and the assembly accepted the teaching and listened. The Buddha (佛 [fu]) said, "Great King! You should now know that the color of your body has birth and death. You should carefully observe the two characteristics of birth and death to truly understand them. Furthermore, observe that feeling, perception, volitional formations, and consciousness are the same as form. Good man! If you can truly understand that this is birth and death, you should then observe what is not birth and death. If you can understand that form is not birth and death, you will know that feeling, perception, volitional formations, and consciousness are also not birth and death. Good man! Form, feeling, perception, volitional formations, and consciousness are fundamentally not birth and death. They have no coming or going. If you can truly understand that they are fundamentally not birth and death, have no coming or going, and do not abide in non-birth and non-death, with no coming or going, then, Great King! If you truly know this dharma (法 [fa]), you will attain countless immeasurable dharmas (法 [fa]) of tranquil extinction." At that time, among the Brahmanas (婆羅門 [po luo men]), elders, and common people in the assembly, some had doubts, thinking, "The World-Honored One (世尊 [shi zun]) is now saying that form, feeling, perception, volitional formations, and consciousness are fundamentally non-existent. Then how can there be the concept of a 'self' (我相 [wo xiang]), the concept of a 'person' (人相 [ren xiang]), the concept of a 'living being' (眾生相 [zhong sheng xiang]), the concept of a 'life span' (壽者相 [shou zhe xiang]), the concept of a 'Pudgala' (布捺誐羅相 [bu na e luo xiang]), the concept of a 'Manavaka' (摩拏嚩迦相 [mo na mo jia xiang]), and the concept of 'master and servant' (主宰承事等相 [zhu zai cheng shi deng xiang])? If these concepts of 'self,' 'person,' 'living being,' and 'life span' are also truly non-existent, how can one know the two kinds of cause and effect of the good and unwholesome deeds done by these living beings, that they abandon this aggregate and then go to another aggregate?"

[0963b27] ěr shí jiā yè shuō jiā tuó yǐ, dǐng lǐ fú zú hái fù běn zuò. shí huì dà zhòng wáng jí rén mín, shí zhī jiā yè shì fú dì zi. fú zhī zhòng huì yí xīn yǐ xī, nǎi wèi wáng yuē: “wǒ jīn wèi rǔ yǎn shuō fǎ yào, rǔ dāng dì tīng, shàn sī niàn zhī.” wáng jí zhòng huì shòu jiào ér tīng. fú yán: “dà wáng! rǔ jīn dāng zhī, rú wáng shēn sè yǒu shēng yǒu miè, dāng shěn guān chá shēng miè èr xiāng lìng shí le zhī； fù guān shòu,, xiǎng,, xíng,, shí yì tóng yú sè. shàn nán zi! ruò néng yú cǐ rú shí le zhī shì shēng miè yǐ, dāng fù guān chá shì fēi shēng miè； ruò néng le zhī sè fēi shēng miè, jí zhī shòu,, xiǎng,, xíng,, shí yì fēi shēng miè. shàn nán zi! sè,, shòu,, xiǎng,, xíng,, shí běn fēi shēng miè, wú qù wú lái, ruò néng rú shí le zhī běn fēi shēng miè, wú qù wú lái, yì fù bù zhù fēi shēng fēi miè, wú qù wú lái. dà wáng! ruò yú cǐ fǎ rú shí zhī yǐ, jí dé wú shù ā sēng qí jì miè zhī fǎ.” shí bǐ huì zhòng yī qiè pó luó mén,, zhǎng zhě,, shì shù zhōng, yǒu shēng yí niàn zhě: “shì zūn jīn shuō sè,, shòu,, xiǎng,, xíng,, shí běn wú zhě, yún hé yǒu wǒ xiāng,, rén xiāng,, zhòng shēng xiāng,, shòu zhě xiāng, bù nà é luó xiāng,, mó ná mó jiā xiāng,, zhǔ zǎi chéng shì děng xiāng? ruò cǐ wǒ,, rén,, zhòng shēng,, shòu zhě děng xiāng yì shí wú zhě, yún hé zhī bǐ zhòng shēng suǒ zuò shàn bù shàn yè èr zhǒng yīn guǒ, shě cǐ yùn yǐ fù qù tā yùn?”

[0963b27] er shi jia ye shuo jia tuo yi, ding li fu zu hai fu ben zuo. shi hui da zhong wang ji ren min, shi zhi jia ye shi fu di zi. fu zhi zhong hui yi xin yi xi, nai wei wang yue: "wo jin wei ru yan shuo fa yao, ru dang di ting, shan si nian zhi." wang ji zhong hui shou jiao er ting. fu yan: "da wang! ru jin dang zhi, ru wang shen se you sheng you mie, dang shen guan cha sheng mie er xiang ling shi le zhi; fu guan shou,, xiang,, xing,, shi yi tong yu se. shan nan zi! ruo neng yu ci ru shi le zhi shi sheng mie yi, dang fu guan cha shi fei sheng mie; ruo neng le zhi se fei sheng mie, ji zhi shou,, xiang,, xing,, shi yi fei sheng mie. shan nan zi! se,, shou,, xiang,, xing,, shi ben fei sheng mie, wu qu wu lai, ruo neng ru shi le zhi ben fei sheng mie, wu qu wu lai, yi fu bu zhu fei sheng fei mie, wu qu wu lai. da wang! ruo yu ci fa ru shi zhi yi, ji de wu shu a seng qi ji mie zhi fa." shi bi hui zhong yi qie po luo men,, zhang zhe,, shi shu zhong, you sheng yi nian zhe: "shi zun jin shuo se,, shou,, xiang,, xing,, shi ben wu zhe, yun he you wo xiang,, ren xiang,, zhong sheng xiang,, shou zhe xiang, bu na e luo xiang,, mo na mo jia xiang,, zhu zai cheng shi deng xiang? ruo ci wo,, ren,, zhong sheng,, shou zhe deng xiang yi shi wu zhe, yun he zhi bi zhong sheng suo zuo shan bu shan ye er zhong yin guo, she ci yun yi fu qu ta yun?"

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

[0963c16] At that time, the World-Honored One (世尊 [shi zun]), knowing that such thoughts had arisen in the minds of the assembly, said to Kashyapa (迦葉 [jia ye]) and the others, "Bhikkhus (苾芻 [bi chu])! All views of 'self,' 'person,' 'living being,' and 'life span' are the views of ordinary foolish people. If one has such views, one will feel suffering. If one knows that suffering arises, one should seek the cessation of suffering. Bhikkhus (苾芻 [bi chu])! The various conditioned dharmas (有為因果之法 [you wei yin guo zhi fa]) arise from the seeds of tranquility and are then born. I have known this myself and wish for living beings to know about the dharma (法 [fa]) of birth and death just as I do. Bhikkhus (苾芻 [bi chu])! The Buddha's (佛 [fu]) eye is pure and surpasses that of the devas (天 [tian]). I now know exactly, as it is, the good and bad appearances of all living beings, their noble and lowly births, and their good and bad wishes, according to their karma. The body karma of living beings has such and such matters, the speech karma has such and such matters, and the mind karma has such and such matters. Briefly speaking, living beings' wrong views lead to wrong karma. Or, if they slander the Buddha's (佛 [fu]) dharma (法 [fa]), because of this karma, after their life ends, they fall into an evil destination and endure various sufferings. Bhikkhus (苾芻 [bi chu])! If living beings perform various good deeds with their bodies and speech, and have right views, right conduct, and right karma, and constantly rejoice in and praise the Buddha's (佛 [fu]) dharma (法 [fa]), because of this good karma, after their life ends, they are born into the heavens of the Sugatas (善逝天 [shan shi tian]). Bhikkhus (苾芻 [bi chu])! I have such knowledge and insight. It is not that I cannot know the concepts of 'self' (我相 [wo xiang]), 'person' (人相 [ren xiang]), 'living being' (眾生相 [zhong sheng xiang]), 'life span' (壽者相 [shou zhe xiang]), 'Pudgala' (布捺誐羅相 [bu na e luo xiang]), 'Manavaka' (摩拏嚩迦相 [mo na mo jia xiang]), or even 'master and servant' (主宰承事等相 [zhu zai cheng shi deng xiang]), or the cause and effect of various good and unwholesome deeds, or that they abandon this aggregate and then go to another aggregate. Such things do not exist. I have already said that the various conditioned dharmas (有為因果之法 [you wei yin guo zhi fa]) arise from conditions and are extinguished from conditions. That is to say: because of ignorance, volitional formations arise; because of volitional formations, consciousness arises; because of consciousness, name and form arise; because of name and form, the six sense faculties arise; because of the six sense faculties, contact arises; because of contact, feeling arises; because of feeling, craving arises; because of craving, clinging arises; because of clinging, becoming arises; because of becoming, birth arises; because of birth, old age, death, sorrow, lamentation, suffering, grief, and despair arise. Because of these conditions, a great heap of suffering arises. Bhikkhus (苾芻 [bi chu])! If the cause is extinguished, everything is extinguished. That is to say: with the extinction of ignorance, volitional formations are extinguished; with the extinction of volitional formations, consciousness is extinguished; with the extinction of consciousness, name and form are extinguished; with the extinction of name and form, the six sense faculties are extinguished; with the extinction of the six sense faculties, contact is extinguished; with the extinction of contact, feeling is extinguished; with the extinction of feeling, craving is extinguished; with the extinction of craving, clinging is extinguished; with the extinction of clinging, becoming is extinguished; with the extinction of becoming, birth is extinguished; with the extinction of birth, old age, death, sorrow, lamentation, suffering, grief, and despair are extinguished. In this way, a great heap of suffering is extinguished. Bhikkhus (苾芻 [bi chu])! When the cause of accumulation is extinguished, suffering naturally ceases. If suffering ceases, one attains the bliss of Nirvana (涅盤樂 [nie pan le]). Furthermore, the concept of 'self' (我相 [wo xiang]) is eternally severed and truly extinguished, not transferred. When it is understood that suffering does not exist, how can it be extinguished? This is the cessation of suffering, this is coolness, separated from all expressions. This is Nirvana (涅盤 [nie pan])."

Buddhacarita Mahakaya Sutra, Volume 10

[0963c16] ěr shí shì zūn zhī bǐ zhòng zhōng qǐ xīn niàn yǐ, jí wèi jiā yè děng yuē: “zhū bì chú! suǒ yǒu wǒ,, rén,, zhòng shēng,, shòu zhě děng jiàn, nǎi shì fán fū yú rén, ruò yǒu shì jiàn dāng gǎn qí kǔ, ruò zhī kǔ shēng dāng qiú kǔ miè. zhū bì chú! zhǒng zhǒng yǒu wèi yīn guǒ zhī fǎ, nǎi cóng zhǒng jì ér zhuǎn shēng gù, wǒ zì zhī yǐ, yù lìng zhòng shēng yú shēng miè fǎ yì tóng wǒ zhī. zhū bì chú! fú yǎn qīng jìng guò yú tiān děng, suǒ yǒu zhòng shēng hǎo xiāng,, è xiāng, jí shēng guì,, jiàn,, shàn yuàn,, è yuàn, suí zhòng shēng yè wǒ jīn yī yī rú shí le zhī, zhòng shēng shēn yè jù rú shì shì, kǒu yè jù rú shì shì, yì yè jù rú shì shì. lüè shuō zhòng shēng xié jiàn qǐ yú xié yè, huò yú fú fǎ ér shēng huǐ bàng, yóu sī yè gù mìng zhōng zhī hòu, duò yú è qù bèi shòu zhòng kǔ. zhū bì chú! ruò yǒu zhòng shēng yú qí shēn kǒu zuò zhū shàn yè, jù zhèng jiàn,, zhèng xíng,, zhèng yè, ér yú fú fǎ cháng xīn zàn yù, yóu sī shàn gù mìng zhōng zhī hòu shēng shàn shì tiān. zhū bì chú! wǒ yǒu rú shì zhī jiàn, fēi bù néng zhī wǒ xiāng,, rén xiāng,, zhòng shēng xiāng,, shòu zhě xiāng,, bù nà é luó xiāng,, mó ná mó jiā xiāng nǎi zhì zhǔ zǎi chéng shì děng xiāng, huò zhū suǒ zuò shàn è yīn guǒ, shě cǐ yùn yǐ fù qù tā yùn, rú shì děng shì yì wú suǒ yǒu. wǒ xiān yǐ shuō, zhǒng zhǒng yǒu wèi yīn guǒ zhī fǎ, cóng yīn fā shēng cóng yīn dé miè, suǒ wèi: yīn yú wú míng, yuán shēng yú xíng, xíng yuán shēng shí, shí yuán shēng míng sè, míng sè yuán shēng liù rù, liù rù yuán shēng chù, chù yuán shēng shòu, shòu yuán shēng ài, ài yuán shēng qǔ, qǔ yuán shēng yǒu, yǒu yuán shēng shēng, shēng yuán shēng lǎo sǐ yōu bēi kǔ nǎo, yǐ shì yīn yuán dé yī dà kǔ yùn shēng. zhū bì chú! ruò miè qí yīn yī qiè jiē miè, suǒ wèi: wú míng miè zé xíng miè, xíng miè zé shí miè, shí miè zé míng sè miè, míng sè miè zé liù rù miè, liù rù miè zé chù miè, chù miè zé shòu miè, shòu miè zé ài miè, ài miè zé qǔ miè, qǔ miè zé yǒu miè, yǒu miè zé shēng miè, shēng miè zé lǎo sǐ yōu bēi kǔ nǎo miè, rú shì zé yī dà kǔ yùn miè. zhū bì chú! jí yīn miè gù kǔ zì rán miè, ruò kǔ zhǐ xī dé niè pán lè； yòu fù wǒ xiāng yǒng duàn zhèng miè fēi zhuǎn, le kǔ fēi yǒu miè yún hé miè, shì dé zhǐ xī shì dé qīng liáng, lí yī qiè jù shì zé niè pán.”

fú shuō zhòng xǔ mó hē dì jīng juǎn dì shí32

[0963c16] er shi shi zun zhi bi zhong zhong qi xin nian yi, ji wei jia ye deng yue: "zhu bi chu! suo you wo,, ren,, zhong sheng,, shou zhe deng jian, nai shi fan fu yu ren, ruo you shi jian dang gan qi ku, ruo zhi ku sheng dang qiu ku mie. zhu bi chu! zhong zhong you wei yin guo zhi fa, nai cong zhong ji er zhuan sheng gu, wo zi zhi yi, yu ling zhong sheng yu sheng mie fa yi tong wo zhi. zhu bi chu! fu yan qing jing guo yu tian deng, suo you zhong sheng hao xiang,, e xiang, ji sheng gui,, jian,, shan yuan,, e yuan, sui zhong sheng ye wo jin yi yi ru shi le zhi, zhong sheng shen ye ju ru shi shi, kou ye ju ru shi shi, yi ye ju ru shi shi. lue shuo zhong sheng xie jian qi yu xie ye, huo yu fu fa er sheng hui bang, you si ye gu ming zhong zhi hou, duo yu e qu bei shou zhong ku. zhu bi chu! ruo you zhong sheng yu qi shen kou zuo zhu shan ye, ju zheng jian,, zheng xing,, zheng ye, er yu fu fa chang xin zan yu, you si shan gu ming zhong zhi hou sheng shan shi tian. zhu bi chu! wo you ru shi zhi jian, fei bu neng zhi wo xiang,, ren xiang,, zhong sheng xiang,, shou zhe xiang,, bu na e luo xiang,, mo na mo jia xiang nai zhi zhu zai cheng shi deng xiang, huo zhu suo zuo shan e yin guo, she ci yun yi fu qu ta yun, ru shi deng shi yi wu suo you. wo xian yi shuo, zhong zhong you wei yin guo zhi fa, cong yin fa sheng cong yin de mie, suo wei: yin yu wu ming, yuan sheng yu xing, xing yuan sheng shi, shi yuan sheng ming se, ming se yuan sheng liu ru, liu ru yuan sheng chu, chu yuan sheng shou, shou yuan sheng ai, ai yuan sheng qu, qu yuan sheng you, you yuan sheng sheng, sheng yuan sheng lao si you bei ku nao, yi shi yin yuan de yi da ku yun sheng. zhu bi chu! ruo mie qi yin yi qie jie mie, suo wei: wu ming mie ze xing mie, xing mie ze shi mie, shi mie ze ming se mie, ming se mie ze liu ru mie, liu ru mie ze chu mie, chu mie ze shou mie, shou mie ze ai mie, ai mie ze qu mie, qu mie ze you mie, you mie ze sheng mie, sheng mie ze lao si you bei ku nao mie, ru shi ze yi da ku yun mie. zhu bi chu! ji yin mie gu ku zi ran mie, ruo ku zhi xi de nie pan le; you fu wo xiang yong duan zheng mie fei zhuan, le ku fei you mie yun he mie, shi de zhi xi shi de qing liang, li yi qie ju shi ze nie pan."

fu shuo zhong xu mo he di jing juan di shi32