The Sutra of the Great Auspicious King, Scroll 11

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

Discourses on the Maha Samaya Sutta, Volume 11

Translated by Tripitaka Master from the Western Heaven, Minister of the Imperial Court, Junior Secretary of the Court of State Ceremonial, the Venerable Dharma-xian (法賢 [fa xian]), by imperial decree.

fú shuō zhòng xǔ mó hē dì jīng juǎn dì shí yī

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 yi

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.]

[0964a25] At that time, the World-Honored One (世尊 [shi zun]) again said to King Bim-bi-sara (民彌娑囉 [min mi suo luo]): "Do you regard form (色 [se]) as permanent or impermanent?" The King (王 [wang]) replied: "It is impermanent." The Buddha (佛 [fu]) said: "Is it suffering or not suffering?" He replied: "It is suffering." The World-Honored One (世尊 [shi zun]) then said: "Are feeling (受 [shou]), perception (想 [xiang]), mental formations (行 [xing]), and consciousness (識 [shi]) permanent or impermanent?" He replied: "They are impermanent." He also said: "Are they suffering or not suffering?" He replied: "They are suffering." The Buddha (佛 [fu]) said: "Form (色 [se]), feeling (受 [shou]), perception (想 [xiang]), mental formations (行 [xing]), and consciousness (識 [shi]) are all impermanent, suffering, and perverted dharmas (顛倒法 [dian dao fa]); there is no self (無我 [wu wo]) in any of them." The Buddha (佛 [fu]) further said: "Great King (大王 [da wang]), you should use right knowledge (正智 [zheng zhi]) and right wisdom (正慧 [zheng hui]) to observe their true nature. Do these form (色 [se]), feeling (受 [shou]), perception (想 [xiang]), mental formations (行 [xing]), and consciousness (識 [shi]) have a past, present, or future? Do they have an inside, an outside, are they coarse or subtle, noble or base, far or near?" He replied: "Form (色 [se]), feeling (受 [shou]), perception (想 [xiang]), mental formations (行 [xing]), and consciousness (識 [shi]) are not of the past, present, or future. Nor are they inside or outside, coarse or subtle, noble or base, far or near, etc." The Buddha (佛 [fu]) said: "Well done, Great King (大王 [da wang])! If you can truly understand these five aggregates (五蘊 [wu yun]), knowing that they are impermanent, suffering, empty, and without a self (無我之法 [wu wo zhi fa]), and further use right knowledge (正智 [zheng zhi]) to observe their true nature, knowing that they are not of the past, present, or future, nor inside, outside, coarse, subtle, noble, base, far, or near, etc., and can also be neither attached to nor abandoning them, this is true liberation (解脫 [jie tuo]). Great King (大王 [da wang]), one who attains this liberation (解脫 [jie tuo]) is liberated by wisdom (智解脫 [zhi jie tuo]), has established the holy life (梵行 [fan xing]), has completed what needed to be done, has ended his birth (我生 [wo sheng]), and will never again enter the path of transmigration (輪迴之道 [lun hui zhi dao])."

[0964a25] ěr shí shì zūn fù wèi mín mí suō luō wáng yuē: “rǔ guān sè shì cháng fēi cháng yé?” wáng yuē: “fēi cháng.” fú yán: “shì kǔ fēi kǔ yé?” duì yuē: “shì kǔ.” shì zūn yòu yán: “shòu,, xiǎng,, xíng,, shí shì cháng fēi cháng yé?” duì yuē: “fēi cháng.” yòu yuē: “shì kǔ fēi kǔ yé?” duì yuē: “shì kǔ.” fú yán: “sè,, shòu,, xiǎng,, xíng,, shí xī shì fēi cháng, shì kǔ, shì diān dào fǎ, yī qiè wú wǒ.” fú yòu gào yán: “dà wáng! dāng yǐ zhèng zhì zhèng huì guān qí zhēn shí, bǐ sè,, shòu,, xiǎng,, xíng,, shí yǒu guò qù,, xiàn zài,, wèi lái yé? yǒu nèi wài,, cū xì,, guì jiàn,, yuǎn jìn yé?” duì yuē: “sè,, shòu,, xiǎng,, xíng,, shí fēi guò qù,, xiàn zài,, wèi lái. yì fēi nèi wài,, cū xì,, guì jiàn,, yuǎn jìn děng.” fú yán: “shàn zāi, dà wáng! ruò néng yú cǐ wǔ yùn rú shí le zhī, shì fēi cháng,, kǔ,, kōng,, wú wǒ zhī fǎ, fù yǐ zhèng zhì guān qí zhēn shí, zhī fēi guò qù,, xiàn zài jí yǐ wèi lái, nǎi zhì nèi wài,, cū xì,, guì jiàn,, yuǎn jìn děng, yòu néng bù zhe bù shě zhě, sī zhēn jiě tuō. dà wáng! dé sī jiě tuō zhě, shì zhì jiě tuō, fàn xíng yǐ lì, suǒ zuò yǐ bàn, wǒ shēng yǐ jǐn, yǒng bù fù qù lún huí zhī dào.”

[0964a25] er shi shi zun fu wei min mi suo luo wang yue: "ru guan se shi chang fei chang ye?" wang yue: "fei chang." fu yan: "shi ku fei ku ye?" dui yue: "shi ku." shi zun you yan: "shou,, xiang,, xing,, shi shi chang fei chang ye?" dui yue: "fei chang." you yue: "shi ku fei ku ye?" dui yue: "shi ku." fu yan: "se,, shou,, xiang,, xing,, shi xi shi fei chang, shi ku, shi dian dao fa, yi qie wu wo." fu you gao yan: "da wang! dang yi zheng zhi zheng hui guan qi zhen shi, bi se,, shou,, xiang,, xing,, shi you guo qu,, xian zai,, wei lai ye? you nei wai,, cu xi,, gui jian,, yuan jin ye?" dui yue: "se,, shou,, xiang,, xing,, shi fei guo qu,, xian zai,, wei lai. yi fei nei wai,, cu xi,, gui jian,, yuan jin deng." fu yan: "shan zai, da wang! ruo neng yu ci wu yun ru shi le zhi, shi fei chang,, ku,, kong,, wu wo zhi fa, fu yi zheng zhi guan qi zhen shi, zhi fei guo qu,, xian zai ji yi wei lai, nai zhi nei wai,, cu xi,, gui jian,, yuan jin deng, you neng bu zhe bu she zhe, si zhen jie tuo. da wang! de si jie tuo zhe, shi zhi jie tuo, fan xing yi li, suo zuo yi ban, wo sheng yi jin, yong bu fu qu lun hui zhi dao."

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

[0964b11] At that time, as the World-Honored One (世尊 [shi zun]) was speaking this Dharma (法 [fa]), King Bim-bi-sara (民彌娑囉 [min mi suo luo]) and eighty thousand devas and humans, having distanced themselves from defilement and dust, attained the pure Dharma eye (法眼淨 [fa yan jing]). Also, there were hundreds of thousands of Brahmins (婆羅門 [po luo men]), elders (長者 [zhang zhe]), and commoners who also became free from defilement and dust and attained the pure Dharma eye (法眼淨 [fa yan jing]). Thereupon, King Bim-bi-sara (民彌娑囉 [min mi suo luo]), having gained knowledge and insight into the Dharma (法 [fa]), became firm in the Dharma (法 [fa]), severed his greed and attachment, removed his doubts, and his right faith (正信 [zheng xin]) did not waver. He immediately rose from his seat, bared his right shoulder, and with his palms joined, he spoke to the Buddha (佛 [fu]): "World-Honored One (世尊 [shi zun])! My mind is gentle and yielding. I take refuge in the Buddha (佛 [fu]), the Dharma (法 [fa]), and the Sangha (僧伽 [seng jia]), and I will uphold the precepts of a lay follower, never again taking life. I now invite the World-Honored One (世尊 [shi zun]) to reside permanently in my country. I vow to offer clothes, food, bedding, and medicine for the rest of my life, so that there is never any lack, and to provide for all the noble beings (聖眾 [sheng zhong])." The Buddha (佛 [fu]) remained silent. At that time, the King (王 [wang]), seeing that the Buddha (佛 [fu]) had silently accepted his invitation, was overjoyed and could not contain himself. He prostrated himself, touching his head to the Buddha's (佛 [fu]) feet, circumambulated him, and then took his leave and departed.

[0964b11] ěr shí shì zūn shuō shì fǎ shí, mín mí suō luō wáng jí bā wàn tiān rén, yuǎn lí chén gòu dé fǎ yǎn jìng, jí yǒu pó luó mén,, zhǎng zhě,, shì shù děng bǎi qiān rén zhòng, yì lí chén gòu dé fǎ yǎn jìng. yú shì mín mí suō luō wáng dé fǎ zhī jiàn yǐ, yú fǎ jiān gù duàn qí tān ài, chú qù yí huò zhèng xìn bù tuì, jí cóng zuò qǐ piān tǎn yòu jiān, hé zhǎng xiàng fú bái yán: “shì zūn! wǒ xīn róu shùn, guī yī fú,, fǎ jí yǐ sēng jiā, chí jìn shì jiè yǒng bù shā shēng. jīn qǐng shì zūn cháng zhù wǒ guó, yuàn jǐn xíng shòu fèng shàng yī fú,, yǐn shí,, wò jù,, tāng yào cháng wú fá shǎo, nǎi zhì shèng zhòng jǐn shēng gōng yǎng.” fú jí mò rán. shí wáng jiàn fú mò rán shòu qǐng, huān xǐ yǒng yuè bù néng zì shèng, jí yǐ tóu miàn lǐ fú shuāng zú, xuán rào bì yǐ cí bié ér tuì.

[0964b11] er shi shi zun shuo shi fa shi, min mi suo luo wang ji ba wan tian ren, yuan li chen gou de fa yan jing, ji you po luo men,, zhang zhe,, shi shu deng bai qian ren zhong, yi li chen gou de fa yan jing. yu shi min mi suo luo wang de fa zhi jian yi, yu fa jian gu duan qi tan ai, chu qu yi huo zheng xin bu tui, ji cong zuo qi pian tan you jian, he zhang xiang fu bai yan: "shi zun! wo xin rou shun, gui yi fu,, fa ji yi seng jia, chi jin shi jie yong bu sha sheng. jin qing shi zun chang zhu wo guo, yuan jin xing shou feng shang yi fu,, yin shi,, wo ju,, tang yao chang wu fa shao, nai zhi sheng zhong jin sheng gong yang." fu ji mo ran. shi wang jian fu mo ran shou qing, huan xi yong yue bu neng zi sheng, ji yi tou mian li fu shuang zu, xuan rao bi yi ci bie er tui.

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

[0964b22] At that time, the community of monks (苾芻眾 [bi chu zhong]), seeing that King Bim-bi-sara (民彌娑囉 [min mi suo luo]) had heard the wonderful Dharma (妙法 [miao fa]) from the World-Honored One (世尊 [shi zun]), and without even rising from his seat, had become free from defilement and dust and attained the pure Dharma eye (法眼淨 [fa yan jing]), all became doubtful: "How is it that this king, upon meeting the World-Honored One (世尊 [shi zun]), immediately heard the Dharma (法 [fa]) and attained the pure Dharma eye (法眼淨 [fa yan jing]), removing defilement and dust?" As they were thinking this, the Buddha (佛 [fu]) knew their thoughts and said to them: "O monks (諸苾芻 [zhu bi chu])! This King Bim-bi-sara (民彌娑囉 [min mi suo luo]) performed great wholesome deeds in a past life. His actions were definitive, and their retribution is without error. He is now a king (人王 [ren wang]) with great merit and virtue; this is how the causes of his previous life have ripened. O monks (諸苾芻 [zhu bi chu])! When the outer world of earth (地 [de]), water (水 [shui]), fire (火 [huo]), and wind (風 [feng]) has ripened, all things, good and bad—the aggregates (蘊 [yun]), realms (界 [jie]), and six sense organs (六根 [liu gen])—will, according to the good and evil karma they have performed, receive their fruits without fail." At that time, the World-Honored One (世尊 [shi zun]) spoke a verse (偈 [ji]):

"The deeds performed by living beings (眾生 [zhong sheng]),
Good or evil, even after a hundred kalpas,
The result of karma (因業 [yin ye]) cannot be destroyed,
The retribution (果報 [guo bao]) will surely be obtained."

[0964b22] ěr shí zhū bì chú zhòng, jiàn mín mí suō luō wáng méng fú shì zūn wèi shuō miào fǎ, bù qǐ yú zuò, yuǎn chén lí gòu dé fǎ yǎn jìng, xīn jiē shēng yí: “cǐ wáng yún hé yù fú shì zūn, biàn dé wén fǎ, zhèng fǎ yǎn jìng chú qù chén gòu?” zuò shì niàn yǐ, fú jí xuán zhī, gào ér yán yuē: “zhū bì chú! cǐ mín mí suō luō wáng nǎi yú guò qù zuò dà shàn yè, suǒ zuò jué dìng guǒ bào wú chà, jīn wèi rén wáng jù dà fú dé, nǎi sù shì yīn gǎn guǒ rú shì. zhū bì chú! de,, shuǐ,, huǒ,, fēng wài jiè shú shí, yùn,, jiè,, liù gēn yī qiè hǎo chǒu, suí qí suǒ zuò shàn è zhī yè, xī jiē huò dé guǒ bào bù xū.” ěr shí shì zūn, jí shuō jì yán:

“zhòng shēng zhī suǒ zuò,　　shàn è jīng bǎi jié；
　yīn yè bù kě huài,　　guǒ bào zhōng zì dé.

[0964b22] er shi zhu bi chu zhong, jian min mi suo luo wang meng fu shi zun wei shuo miao fa, bu qi yu zuo, yuan chen li gou de fa yan jing, xin jie sheng yi: "ci wang yun he yu fu shi zun, bian de wen fa, zheng fa yan jing chu qu chen gou?" zuo shi nian yi, fu ji xuan zhi, gao er yan yue: "zhu bi chu! ci min mi suo luo wang nai yu guo qu zuo da shan ye, suo zuo jue ding guo bao wu cha, jin wei ren wang ju da fu de, nai su shi yin gan guo ru shi. zhu bi chu! de,, shui,, huo,, feng wai jie shu shi, yun,, jie,, liu gen yi qie hao chou, sui qi suo zuo shan e zhi ye, xi jie huo de guo bao bu xu." er shi shi zun, ji shuo ji yan:

"zhong sheng zhi suo zuo, shan e jing bai jie;
yin ye bu ke huai, guo bao zhong zi de.

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

[0964c04] "O monks (諸苾芻 [zhu bi chu])! In a past era, a Buddha (佛 [fu]) appeared in the world, named A-ran-na Bi (阿囉曩毘 [a luo nang pi]), who possessed the ten epithets and was the teacher of devas and humans. That World-Honored One (世尊 [shi zun]) taught various Dharmas (法 [fa]) for the benefit of all living beings (眾生 [zhong sheng]). After he had completed his work of transformation, he entered nirvana (涅盤 [nie pan]). His disciples collected his relics (舍利 [she li]), chose a pure place, and built a wonderful pagoda. They then continuously made offerings with various kinds of fragrant flowers. A long time after this, a Wheel-Turning King (轉輪王 [zhuan lun wang]) appeared in the world, named Gha-ri-gi (羯里計 [jie li ji]). He had an army of eighteen koti (俱胝 [ju zhi]) and would often lead them, flying through the sky on his journeys. He was always guided by the seven jewels (七寶 [qi bao]). One day, he was flying over the pagoda when a celestial being in the sky stopped his wheel-treasure, preventing it from moving forward. King Gha-ri-gi (羯里計 [jie li ji]) reflected on this matter: 'I am now moving, but my wheel-treasure has stopped on its own. I fear that my merit has been exhausted, and this is the sign.' The celestial being in the sky then said to him: 'Great King (大王 [da wang])! Your merit is not exhausted. Below is the relic pagoda of the Buddha (佛 [fu]) A-ran-na Bi (阿羅曩毘 [a luo nang pi]). The wheel-treasure cannot move forward because it points directly at it.' King Gha-ri-gi (羯里計 [jie li ji]) and his army of eighteen koti (俱胝 [ju zhi]), flying in the sky, descended at the same time and went to the site of the pagoda. The King (王 [wang]) and his attendants each used fine clothes to wipe the Buddha's (佛 [fu]) pagoda. After it was purified, they scattered wonderful flowers and burned precious incense. They also performed various kinds of music as an offering. They bowed their heads in prostration and made this vow: 'With the various kinds of meritorious virtues from the offerings I have made to the Buddha (佛 [fu]) today, may the retribution (果報 [guo bao]) not be in vain, and may I receive its fruits in a future life.'

[0964c04] “zhū bì chú! guò qù shì shí yǒu fú chū shì, míng ā luō nǎng pí, shí hào jù zú wèi rén tiān shī. shí fú shì zūn wèi zhū zhòng shēng shuō zhǒng zhǒng fǎ, huà lì bì yǐ jí rù niè pán. bǐ zhū dì zi shōu qí shě lì, zé qīng jìng de jiàn lì miào tǎ, fù yǐ zhǒng zhǒng xiāng huā ér héng gōng yǎng. guò shì yǐ hòu jiǔ lì nián suì, yǒu zhuǎn lún wáng chū yú shì jiān, míng jié lǐ jì, shí yǒu bīng zhòng shí bā jù zhī, cháng lǐng shì zhòng fēi kōng xún xìng, fù yǒu qī bǎo cháng wèi xiān dǎo. hòu yú yī rì jīng guò tǎ shàng, yǒu xū kōng shén zhuō qí lún bǎo zhù kōng bù jìn. shí jié lǐ jì wáng sī wéi shì shì: ‘jīn wǒ fāng xíng lún bǎo zì zhù, kǒng shì fú jǐn gǎn yīng sī xiàn.’ bǐ xū kōng shén nǎi gào zhī yuē: ‘dà wáng! rǔ fēi fú jǐn, xià yǒu ā luó nǎng pí fú shě lì tǎ, duān zhǐ lún bǎo bù dé zhí jìn.’ shí jié lǐ jì wáng yǔ shí bā jù zhī fēi kōng bīng zhòng, tóng shí jiàng xià yì yú tǎ suǒ, wáng jí juàn shǔ gè yǐ miào yī gòng shì fú tǎ, dé qīng jìng yǐ, sàn zhū miào huā jí fén bǎo xiāng, yòu zuò zhǒng zhǒng yīn lè ér wèi gōng yǎng, yǐ tóu miàn lǐ fā qí shì yuàn: ‘yǐ wǒ jīn rì shī shì yú fú suǒ shè gōng yǎng zhǒng zhǒng gōng dé, guǒ bào bù xū dāng lái huò dé.’

[0964c04] "zhu bi chu! guo qu shi shi you fu chu shi, ming a luo nang pi, shi hao ju zu wei ren tian shi. shi fu shi zun wei zhu zhong sheng shuo zhong zhong fa, hua li bi yi ji ru nie pan. bi zhu di zi shou qi she li, ze qing jing de jian li miao ta, fu yi zhong zhong xiang hua er heng gong yang. guo shi yi hou jiu li nian sui, you zhuan lun wang chu yu shi jian, ming jie li ji, shi you bing zhong shi ba ju zhi, chang ling shi zhong fei kong xun xing, fu you qi bao chang wei xian dao. hou yu yi ri jing guo ta shang, you xu kong shen zhuo qi lun bao zhu kong bu jin. shi jie li ji wang si wei shi shi: 'jin wo fang xing lun bao zi zhu, kong shi fu jin gan ying si xian.' bi xu kong shen nai gao zhi yue: 'da wang! ru fei fu jin, xia you a luo nang pi fu she li ta, duan zhi lun bao bu de zhi jin.' shi jie li ji wang yu shi ba ju zhi fei kong bing zhong, tong shi jiang xia yi yu ta suo, wang ji juan shu ge yi miao yi gong shi fu ta, de qing jing yi, san zhu miao hua ji fen bao xiang, you zuo zhong zhong yin le er wei gong yang, yi tou mian li fa qi shi yuan: 'yi wo jin ri shi shi yu fu suo she gong yang zhong zhong gong de, guo bao bu xu dang lai huo de.'

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

[0964c20] "O monks (諸苾芻 [zhu bi chu])! What do you think? That Wheel-Turning King (轉輪聖王 [zhuan lun sheng wang]) Gha-ri-gi (羯里計 [jie li ji]) and his attendants are now King Bim-bi-sara (民彌娑囉 [min mi suo luo]) and his attendants. O monks (諸苾芻 [zhu bi chu])! The various kinds of meritorious virtues from their offerings to the pagoda of the Perfectly Enlightened One A-ran-na Bi (阿囉曩毘正覺 [a luo nang pi zheng jue]) will cause them to experience the highest joy in heaven and among humans for countless hundreds of thousands of koti (俱胝 [ju zhi]) kalpas. Due to the power of their original vow, they have now met me and made offerings again. The meritorious virtues they have obtained are equal and no different from those they made to the Perfectly Enlightened One A-ran-na Bi (阿囉曩毘正等正覺 [a luo nang pi zheng deng zheng jue]). O monks (諸苾芻 [zhu bi chu])! All living beings (眾生 [zhong sheng]) who perform black karma will have a continuity of black karma. Those who perform white karma will have an unbroken continuity of white karma. The same is true for those who perform mixed karma. O monks (諸苾芻 [zhu bi chu])! The fruit of retribution (果報 [guo bao]) is all from the karma (因業 [yin ye]). You should know this and preach it widely to people."

[0964c20] “zhū bì chú! yú yì yún hé? bǐ jié lǐ jì zhuǎn lún shèng wáng bìng zhū juàn shǔ zhě, jí mín mí suō luō wáng jí juàn shǔ děng shì. zhū bì chú! yǐ bǐ gōng yǎng ā luō nǎng pí zhèng jué zhī tǎ zhǒng zhǒng gōng dé, dāng gǎn wú shù bǎi qiān jù zhī jié shòu tiān shàng rén jiān zuì shàng kuài lè, yǐ běn yuàn lì jīn zhí yú wǒ fù zuò gōng yǎng, suǒ huò gōng dé nǎi yǔ ā luō nǎng pí zhèng děng zhèng jué píng děng wú yì. zhū bì chú! yī qiè zhòng shēng zuò hēi yè zhě hēi yè xiāng xù, zuò bái yè zhě bái yè bù duàn, huò zuò zá yè yì fù rú shì. zhū bì chú! suǒ huò guǒ bào xī cóng yīn yè, rǔ děng dāng zhī, guǎng wèi rén shuō.”

[0964c20] "zhu bi chu! yu yi yun he? bi jie li ji zhuan lun sheng wang bing zhu juan shu zhe, ji min mi suo luo wang ji juan shu deng shi. zhu bi chu! yi bi gong yang a luo nang pi zheng jue zhi ta zhong zhong gong de, dang gan wu shu bai qian ju zhi jie shou tian shang ren jian zui shang kuai le, yi ben yuan li jin zhi yu wo fu zuo gong yang, suo huo gong de nai yu a luo nang pi zheng deng zheng jue ping deng wu yi. zhu bi chu! yi qie zhong sheng zuo hei ye zhe hei ye xiang xu, zuo bai ye zhe bai ye bu duan, huo zuo za ye yi fu ru shi. zhu bi chu! suo huo guo bao xi cong yin ye, ru deng dang zhi, guang wei ren shuo."

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

[0964c29] At that time, the monks (苾芻眾 [bi chu zhong]) in the assembly, seeing that King Bim-bi-sara (民彌娑囉 [min mi suo luo]) had met the Buddha (佛 [fu]) and heard the Dharma (法 [fa]), thereby becoming free from defilement and dust, and also hearing about the past events, developed a doubt about Uruvela-kassapa (烏嚕尾螺 [wu lu wei luo]): "How is it that the World-Honored One (世尊 [shi zun]) had to display various supernatural powers and teach him in various ways for his mind to turn, while Na-di-ga-ya (曩提誐耶 [nang ti e ye]) was transformed simply by listening to the words? The Buddha's (佛 [fu]) great compassion and omniscience must surely be able to remove our doubts." As they were thinking this, intending to ask a question, the Buddha (佛 [fu]) said: "The fruits of cultivation (修因 [xiu yin]) will certainly be received and are not in vain. O monks (諸苾芻 [zhu bi chu])! In a past kalpa (劫 [jie]), when the lifespan of humans was twenty thousand years, a Buddha (佛 [fu]) appeared in the world, named Kassapa (迦葉 [jia ye]) Tathagata (如來 [ru lai]), Arhat (應供 [ying gong]), Samyak-sambuddha (正遍知 [zheng bian zhi]), Vidyā-caraṇa-saṃpanna (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]), Puruṣa-damya-sārathi (調御丈夫 [diao yu zhang fu]), Śāstā-devamanuṣyāṇām (天人師 [tian ren shi]), Buddha (佛 [fu]), Bhagavat (世尊 [shi zun]). That Buddha (佛 [fu]) also performed great deeds of a Buddha (佛事 [fu shi]) in the Deer Park (鹿野苑 [lu ye yuan]) of the country of Varanasi (波羅奈國 [bo luo nai guo]). After he had completed his work of transformation, he entered nirvana (涅盤 [nie pan]). At that time, there was a king (王 [wang]) named Gha-ri-gi (羯里計 [jie li ji]) who always respectfully made offerings to that Buddha (佛 [fu]). When the Buddha (佛 [fu]) had entered nirvana (入滅 [ru mie]), the King (王 [wang]) cremated the World-Honored One (世尊 [shi zun]) with various fragrant woods, and then sprinkled milk to extinguish the remaining fire. He then collected the relics (舍利 [she li]) and stored them in four precious vases. He also chose an excellent site to erect a great precious pagoda. The pagoda was one yojana tall. The King (王 [wang]) and the people would constantly make offerings. At that time, in that country, there was an elder (長者 [zhang zhe]) who was immensely wealthy, equal to the god Vaiśravaṇa (毘沙門天 [pi sha men tian]). He had many relatives and was free and happy. He was a long-time friend of an elder from another clan and would constantly make extensive offerings at the Buddha's (佛 [fu]) pagoda. Later, he married into that family, and after a long time, he had three sons. Later, the elder (長者 [zhang zhe]) grew old and fell ill. The medicine did not help, and he gradually became emaciated and weakened, eventually facing death. His three sons buried him with due ceremony in the charnel grounds. At that time, the three sons, remembering his teachings, wept day and night. They also thought of their family's wealth and discussed performing a meritorious deed for him. The eldest brother was stingy and had not previously known about wholesome deeds. When he first heard of the idea of giving, he hesitated. However, because of his filial piety, he soon agreed. The eldest brother said: 'Besides giving, we should also take a portion for our own use.' The two younger brothers agreed. They then took gold, silver, and various other treasures to the pagoda and made the most excellent offerings. After making these offerings, they all made a vow together: 'May the fruits of the wholesome roots from today's offerings be that in a future life, we will have the same Kassapa (迦葉 [jia ye]) surname as this perfectly enlightened one. When a Buddha (佛 [fu]) appears in the world, may we meet him, hear the Dharma (法 [fa]), understand it, and attain bodhi (菩提 [pu ti]).' After making this vow, they prostrated themselves, circumambulated, and returned home with joy. This is why Kassapa (迦葉 [jia ye]) now has this surname, met me, became a monk (沙門 [sha men]), heard the right Dharma (正法 [zheng fa]), and attained the state of no-more-learning (無學果 [wu xue guo]). O monks (諸苾芻 [zhu bi chu])! The reason Uruvela-kassapa (烏嚕尾螺 [wu lu wei luo]) was initially difficult to convert is that in his past life, when he was about to give, his mind hesitated. That is why I had to display various supernatural transformations for him to be awakened. The reason Na-di-ga-ya (曩提誐耶 [nang ti e ye]) was easy to convert is that in his past life, when he gave, his mind was pure from beginning to end and did not change. O monks (諸苾芻 [zhu bi chu])! That is why Uruvela-kassapa (烏嚕尾螺 [wu lu wei luo]) and Na-di-ga-ya (曩提誐耶 [nang ti e ye]) became brothers, shared the Kassapa (迦葉 [jia ye]) surname, met me, heard the Dharma (法 [fa]), and attained the path. You should believe this past event."

[0964c29] ěr shí huì zhōng zhū bì chú zhòng, yǐ mín mí suō luō wáng jiàn fú wén fǎ yuǎn chén lí gòu, yòu wén shuō bǐ wǎng xī zhī shì, nǎi yú wū lǔ wěi luó ér qǐ yí xīn: “yún hé shì zūn wèi xiàn shén tōng, zhǒng zhǒng jiào huà fāng dé huí xīn, bǐ nǎng tí é yé suí yán shòu huà, fú dà cí bēi jù yī qiè zhì, bì néng duàn chú wǒ děng yí huò.” zuò shì niàn yǐ, jiāng yù fā wèn. fú jí gào yán: “xiū yīn gǎn guǒ dìng bù xū ěr. zhū bì chú! guò qù jié zhōng rén shòu èr wàn suì shí, yǒu fú chū shì, míng yuē jiā yè 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, bǐ fú yì zài bō luó nài guó lù yě yuàn zhōng zuò dà fú shì, huà lì bì yǐ jí rù niè pán. shí shì yǒu wáng míng jié lǐ jì, cháng yú bǐ fú gōng jìng gōng yǎng. fú jì rù miè, wáng yǐ zhǒng zhǒng xiāng mù tú pí shì zūn, fù yǐ rǔ zhī sǎ miè yú huǒ, jí shōu shě lì zhù sì bǎo píng, yòu xuǎn shèng de qǐ dà bǎo tǎ. qí tǎ gāo sǒng liàng yī yóu xún, wáng jí rén mín cháng zuò gōng yǎng. shí bǐ guó zhōng yǒu yī zhǎng zhě, jiā zhōng jù fù děng pí shā mén tiān, juàn shǔ zhòng duō zì zài kuài lè, xiān yǔ bié zú zhǎng zhě ér wèi péng yǒu, cháng yú fú tǎ guǎng xìng gōng yǎng. hòu qǔ qí mén yǐ wèi yīn qī, suì yuè mián jiǔ nǎi shēng sān zi. yú hòu zhǎng zhě nián mào yǒu jí, fú yào bù chà jiàn jiàn léi kùn, nǎi qù wú cháng, sān zi yǐ lǐ zàng yú shī lín. shì shí sān zi sī yì xùn huì dàn mù tí qì, yòu niàn jiā fù gòng yì zhuī fú. zhǎng xiōng qiān lìn xiān wèi zhī shàn, hū wén yù shī chū jí chí yí, yǐ xiào cún xīn xún biàn yǔn kě. zhǎng xiōng yán yuē: ‘bù shī zhī wài fēn chōng shòu yòng.’ èr dì yīng nuò, jí chí jīn yín zhǒng zhǒng cái wù, yì yú tǎ suǒ zuò zuì shàng gōng yǎng. rú shì shī yǐ tóng fā shì yán: ‘yuàn yǐ shàn gēn suǒ shēng guǒ bào, yú dāng lái shì yǐ jīn zhèng děng zhèng jué jiā yè zhī chēng wèi qí xìng shì, fú chū shì jiān yì dé zhí yù, wén fǎ xìn jiě zhèng yú pú tí.’ fā shì yuàn yǐ, lǐ bài xuán rào huān xǐ ér guī. shì gù jiā yè jīn dé cǐ xìng, zhí yù yú wǒ ér wèi shā mén, fù wén zhèng fǎ zhèng wú xué guǒ. zhū bì chú! wū lǔ wěi luó chū nán huà zhě, yǐ bǐ sù shì yù tán shī shí xīn yǒu chí yí, shì gù wǒ xiàn zhǒng zhǒng shén biàn fāng dé shěng wù； nǎng tí é yé ér yì huà zhě, yì yóu wǎng xī tán shī zhī shí, xīn běn qīng jìng shǐ zhōng wú yì. zhū bì chú! shì gù wū lǔ wěi luó jí nǎng tí é yé, fù wèi xiōng dì dé jiā yè xìng, yòu zhí yú wǒ wén fǎ zhèng dào, cǐ wǎng xī shì rǔ děng dì xìn.”

[0964c29] er shi hui zhong zhu bi chu zhong, yi min mi suo luo wang jian fu wen fa yuan chen li gou, you wen shuo bi wang xi zhi shi, nai yu wu lu wei luo er qi yi xin: "yun he shi zun wei xian shen tong, zhong zhong jiao hua fang de hui xin, bi nang ti e ye sui yan shou hua, fu da ci bei ju yi qie zhi, bi neng duan chu wo deng yi huo." zuo shi nian yi, jiang yu fa wen. fu ji gao yan: "xiu yin gan guo ding bu xu er. zhu bi chu! guo qu jie zhong ren shou er wan sui shi, you fu chu shi, ming yue jia ye 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, bi fu yi zai bo luo nai guo lu ye yuan zhong zuo da fu shi, hua li bi yi ji ru nie pan. shi shi you wang ming jie li ji, chang yu bi fu gong jing gong yang. fu ji ru mie, wang yi zhong zhong xiang mu tu pi shi zun, fu yi ru zhi sa mie yu huo, ji shou she li zhu si bao ping, you xuan sheng de qi da bao ta. qi ta gao song liang yi you xun, wang ji ren min chang zuo gong yang. shi bi guo zhong you yi zhang zhe, jia zhong ju fu deng pi sha men tian, juan shu zhong duo zi zai kuai le, xian yu bie zu zhang zhe er wei peng you, chang yu fu ta guang xing gong yang. hou qu qi men yi wei yin qi, sui yue mian jiu nai sheng san zi. yu hou zhang zhe nian mao you ji, fu yao bu cha jian jian lei kun, nai qu wu chang, san zi yi li zang yu shi lin. shi shi san zi si yi xun hui dan mu ti qi, you nian jia fu gong yi zhui fu. zhang xiong qian lin xian wei zhi shan, hu wen yu shi chu ji chi yi, yi xiao cun xin xun bian yun ke. zhang xiong yan yue: 'bu shi zhi wai fen chong shou yong.' er di ying nuo, ji chi jin yin zhong zhong cai wu, yi yu ta suo zuo zui shang gong yang. ru shi shi yi tong fa shi yan: 'yuan yi shan gen suo sheng guo bao, yu dang lai shi yi jin zheng deng zheng jue jia ye zhi cheng wei qi xing shi, fu chu shi jian yi de zhi yu, wen fa xin jie zheng yu pu ti.' fa shi yuan yi, li bai xuan rao huan xi er gui. shi gu jia ye jin de ci xing, zhi yu yu wo er wei sha men, fu wen zheng fa zheng wu xue guo. zhu bi chu! wu lu wei luo chu nan hua zhe, yi bi su shi yu tan shi shi xin you chi yi, shi gu wo xian zhong zhong shen bian fang de sheng wu; nang ti e ye er yi hua zhe, yi you wang xi tan shi zhi shi, xin ben qing jing shi zhong wu yi. zhu bi chu! shi gu wu lu wei luo ji nang ti e ye, fu wei xiong di de jia ye xing, you zhi yu wo wen fa zheng dao, ci wang xi shi ru deng di xin."

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

[0965b06] At that time, after the World-Honored One (世尊 [shi zun]) had finished speaking about the past events of Kassapa (迦葉 [jia ye]), he left the Staff Grove (杖林塔 [zhang lin ta]) and stayed under a tree not far from the city of Rājagṛha (王舍城 [wang she cheng]), surrounded by a thousand monks (苾芻眾 [bi chu zhong]). At that time, King Bim-bi-sara (民彌娑囉 [min mi suo luo]), since the Buddha (佛 [fu]) was staying nearby, wanted to build a monastery to provide a permanent residence for the Buddha (佛 [fu]) and the Sangha (僧 [seng]). When King Bim-bi-sara (民彌娑囉 [min mi suo luo]) was a crown prince, he would often go outside the city to play. Not far from the city was a park with lush woods and a clear pond. Although there were four seasons, the flowers and bamboo were always thriving. The prince liked it and wanted to buy it. The elder who owned the park relied on his age and wealth and refused to sell it to the prince even when pressured. He spoke insolently to the prince, saying: "I would rather leave this country than give up this park." When the prince heard this, he said to his attendants: "This old man's words are very disrespectful. When I ascend the throne, I must not forget this." Later, after his father, King Maha-padma (摩賀鉢納摩 [mo he bo na mo]), passed away, he was anointed and inherited the precious title. After King Bim-bi-sara (民彌娑囉 [min mi suo luo]) ascended the throne, he remembered the previous matter and ordered his officials to send an envoy to seize the park. At that time, the elder quickly developed a heart disease and passed away. After his death, because of his accumulated resentment and hatred, he was reborn as a poisonous snake in the park, hiding his venom and waiting for an opportunity to take revenge for his previous resentment.

[0965b06] ěr shí shì zūn shuō shì jiā yè wǎng xī shì yǐ, lí zhàng lín tǎ, yú wáng shě chéng bù yuǎn jiù yī shù xià, yǔ qiān bì chú zhòng wéi rào ér zhù. shí mín mí suō luō wáng yǐ fú jìn zhù, yù lì jīng shě ān fú jí sēng ér jiǔ zhù zhǐ. mín mí suō luō wáng wèi tài zi shí, cháng chū chéng wài ér wèi yóu xì, qù chéng zhì jìn yǒu yī yuán yuàn, lín shù wěng yù quán chí qīng jìng, suī fù sì xù huā zhú héng mào； tài zi ài lè ér yù qiú mǎi, yuán zhǔ zhǎng zhě zì shì qí mào jiān yì jiā fù, tài zi bī qǔ zhōng bù yǔn cóng, chū yán bèi màn wén yú tài zi: “wǒ níng lí cǐ guó, bù shě cǐ yuán.” tài zi wén yǐ wèi zuǒ yòu yuē: “jīn cǐ qí mào yán shén bù xùn, wǒ ruò shào wèi wú dé wàng yě.” yú hòu fù wáng mó hè bō nà mó bēng yǐ, jí guàn dǐng chuán bǎo hào. mín mí suō luō wáng jì shào qí wèi, nǎi yì qián shì, xià lìng suǒ sī fā shǐ duó qǔ. shí bǐ zhǎng zhě sù dé xīn bìng, biàn qù wú cháng. mìng zhōng zhī hòu, yǐ qí fèn yuàn jī jù dú è, nǎi yú yuán nèi shēng shé qù zhōng, hán dú cì xì yù chóu qián hèn.

[0965b06] er shi shi zun shuo shi jia ye wang xi shi yi, li zhang lin ta, yu wang she cheng bu yuan jiu yi shu xia, yu qian bi chu zhong wei rao er zhu. shi min mi suo luo wang yi fu jin zhu, yu li jing she an fu ji seng er jiu zhu zhi. min mi suo luo wang wei tai zi shi, chang chu cheng wai er wei you xi, qu cheng zhi jin you yi yuan yuan, lin shu weng yu quan chi qing jing, sui fu si xu hua zhu heng mao; tai zi ai le er yu qiu mai, yuan zhu zhang zhe zi shi qi mao jian yi jia fu, tai zi bi qu zhong bu yun cong, chu yan bei man wen yu tai zi: "wo ning li ci guo, bu she ci yuan." tai zi wen yi wei zuo you yue: "jin ci qi mao yan shen bu xun, wo ruo shao wei wu de wang ye." yu hou fu wang mo he bo na mo beng yi, ji guan ding chuan bao hao. min mi suo luo wang ji shao qi wei, nai yi qian shi, xia ling suo si fa shi duo qu. shi bi zhang zhe su de xin bing, bian qu wu chang. ming zhong zhi hou, yi qi fen yuan ji ju du e, nai yu yuan nei sheng she qu zhong, han du ci xi yu chou qian hen.

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

[0965b20] One day, the King (王 [wang]), during the Spring Festival, took his concubines to the park to enjoy themselves to the fullest. When the King (王 [wang]) was tired, he rested in the park. At that time, the poisonous snake thought it had found an opportunity. It swiftly came out of its hole, intending to bite the King (王 [wang]). The concubines were scattered, walking around. One of the King's (王 [wang]) close personal attendants stood by, holding a sword to guard against any unforeseen danger. At that time, a kind of bird called Karanda-naka (迦蘭那迦 [jia lan na jia]), which would drink, peck, and fly around the park, suddenly saw the snake come out and chirped loudly to warn others. The attendant with the sword saw the snake come out and immediately killed it. The birds chirped even more loudly, and the King (王 [wang]) also woke up, asking the attendant with the sword: "Why is there such a commotion?" The attendant with the sword replied: "A poisonous snake just came to bite you, my King (王 [wang]). The Karanda-naka (迦蘭那迦 [jia lan na jia]) chirped loudly to warn us. I saw it and killed it." When the King (王 [wang]) heard this, his heart trembled, and his hair stood on end. He summoned the crown prince and his ministers to discuss the matter: "If a great king (大王 [da wang]) of the Kshatriya (剎帝利 [sha di li]) anointment is in danger of losing his life, and someone is able to loyally and forcefully save him from this danger, what reward should be given?" The ministers replied: "One who can save him from danger can be awarded half of the country as a reward for his service." The King (王 [wang]) agreed and gave half of the country to the Karanda-naka (迦蘭那迦 [jia lan na jia]) as a reward for its service. The ministers replied: "That Karanda-naka (迦蘭那迦 [jia lan na jia]) is a bird. What would it do with the land of a country?" The King (王 [wang]) asked the ministers: "What should be done about this?" The ministers replied: "We can plant many bamboo and trees in its nesting area and let it live according to its nature, without harming it. This would be sufficient, and we can do no more." The King (王 [wang]) said: "Good!" He followed their suggestion, chose a different place outside the park, and widely planted bamboo and trees to provide a place for the Karanda-naka (迦蘭那迦 [jia lan na jia]). He ordered people to guard it and not harm it.

[0965b20] hòu yú yī rì wáng yīn chūn jié, jiāng zhū pín cāi yóu xìng bǐ yuán, jǐn jí huān yú yǐ sì qí yì. wáng fāng pí kùn qǐn xī yuán zhōng, shí bǐ dú shé wèi qí dé biàn, jí chū kū xué yù lái hē wáng. shí zhū pín qiáng sàn xíng yóu yě； wáng yǒu qīn jìn nèi shì yī rén, zhí jiàn shì wèi fáng qí bù yú, shí yǒu fēi qín míng jiā lán nà jiā, yǐn zhuó áo xiáng cháng zài yuán nèi, hū jiàn shé chū xiāng hū míng zào, zhí jiàn nèi shì jiàn shé chū yǐ jí duàn qí mìng. qín zhòng jí zào, wáng yì jīng wù, wèn zhí jiàn zhě: “yuán hé xuān rǎo?” zhí jiàn zhě yuē: “shì yǒu dú shé yù lái hē wáng, jiā lán nà jiā xiāng hū jīng zào, wǒ jì mù jiàn, yǐ duàn shé mìng.” wáng wén shì yǔ xīn jīng máo shù, lìng zhào tài zi jí zhū dà chén gòng yì sī shì: “gǔ shā dì lì guàn dǐng dà wáng, huò yú shēn mìng yù zhì wēi hài, yǒu néng zhōng lì jì qí nán zhě, dāng hé shǎng cì?” dà chén duì yuē: “néng yú shēn mìng tuō qí nán zhě, kě fēn bàn guó yǐ shǎng qí gōng.” wáng nǎi yǔn cóng, fēn qí bàn guó yǔ jiā lán nà jiā yòng shǎng qí gōng. dà chén duì yuē: “bǐ jiā lán nà jiā fēi qín zhī lèi, yǔ guó jìng tǔ dāng hé suǒ yòng?” wáng wèi dà chén: “cǐ shì rú hé?” dà chén duì yuē: “kě jiù kē cháo duō zhí zhú mù shǐ qí suì xìng, wù lìng shāng hài. rú sī kě yǐ, yú bù néng wèi.” wáng wén yuē: “shàn! ” suì cóng qí zòu, nǎi yú yuán wài bié zé yī chù, guǎng zhǒng zhú shù ān jiā lán nà jiā, lìng rén shǒu zhī bù dé shāng hài.

[0965b20] hou yu yi ri wang yin chun jie, jiang zhu pin cai you xing bi yuan, jin ji huan yu yi si qi yi. wang fang pi kun qin xi yuan zhong, shi bi du she wei qi de bian, ji chu ku xue yu lai he wang. shi zhu pin qiang san xing you ye; wang you qin jin nei shi yi ren, zhi jian shi wei fang qi bu yu, shi you fei qin ming jia lan na jia, yin zhuo ao xiang chang zai yuan nei, hu jian she chu xiang hu ming zao, zhi jian nei shi jian she chu yi ji duan qi ming. qin zhong ji zao, wang yi jing wu, wen zhi jian zhe: "yuan he xuan rao?" zhi jian zhe yue: "shi you du she yu lai he wang, jia lan na jia xiang hu jing zao, wo ji mu jian, yi duan she ming." wang wen shi yu xin jing mao shu, ling zhao tai zi ji zhu da chen gong yi si shi: "gu sha di li guan ding da wang, huo yu shen ming yu zhi wei hai, you neng zhong li ji qi nan zhe, dang he shang ci?" da chen dui yue: "neng yu shen ming tuo qi nan zhe, ke fen ban guo yi shang qi gong." wang nai yun cong, fen qi ban guo yu jia lan na jia yong shang qi gong. da chen dui yue: "bi jia lan na jia fei qin zhi lei, yu guo jing tu dang he suo yong?" wang wei da chen: "ci shi ru he?" da chen dui yue: "ke jiu ke chao duo zhi zhu mu shi qi sui xing, wu ling shang hai. ru si ke yi, yu bu neng wei." wang wen yue: "shan! " sui cong qi zou, nai yu yuan wai bie ze yi chu, guang zhong zhu shu an jia lan na jia, ling ren shou zhi bu de shang hai.

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

[0965c10] The King (王 [wang]) had a maternal uncle who practiced asceticism and always sought a pure place for his cultivation. The King (王 [wang]) temporarily provided the Karanda-naka (迦蘭那迦 [jia lan na jia]) bamboo grove as a place for him to stay, as it was free from any defilement. When he saw the World-Honored One (世尊 [shi zun]) and his monks (苾芻 [bi chu]) resting on the open ground under a tree near the city, he decided to give up that place and build a monastery. The King (王 [wang]) prepared his carriage and went to the Buddha (佛 [fu]), prostrated himself at his feet, and then stood to one side.

[0965c10] wáng yǒu qīn jiù, běn shì xiān dào, cháng qiú jìng chù jìn qí xiū xí, wáng yǐ jiā lán nà jiā zhú lín wú zhū zá huì quán lìng ān chù. jí jiàn shì zūn jiāng zhū bì chú jìn chéng shù xià lù de yàn xī, sī yù shě bǐ zào lì jīng shě. wáng nǎi yán jià zì yì fú suǒ, lǐ shuāng zú yǐ què zhù yī miàn.

[0965c10] wang you qin jiu, ben shi xian dao, chang qiu jing chu jin qi xiu xi, wang yi jia lan na jia zhu lin wu zhu za hui quan ling an chu. ji jian shi zun jiang zhu bi chu jin cheng shu xia lu de yan xi, si yu she bi zao li jing she. wang nai yan jia zi yi fu suo, li shuang zu yi que zhu yi mian.

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

[0965c16] At that time, the World-Honored One (世尊 [shi zun]) taught the Dharma (法 [fa]) to the King (王 [wang]), using various skillful means to make him happy, and encouraged him to be diligent in seeking the highest, quietest, and most joyful state. When the King (王 [wang]) heard the Dharma (法 [fa]), he received it with joy. He rose from his seat, bared his right shoulder, joined his palms, and bowed respectfully, saying: "World-Honored One (世尊 [shi zun])! I now invite the Buddha (佛 [fu]) and all the noble beings (聖眾 [sheng zhong]) to come to my palace for a meal tomorrow morning. I only ask for your compassionate acceptance." The Buddha (佛 [fu]) remained silent. At that time, the great King (大王 [da wang]) saw that the Buddha (佛 [fu]) was silent and knew that he had accepted the invitation. He was overjoyed, prostrated himself, and returned home. He then gave orders to his officials to quickly prepare various kinds of food and fragrant flowers that night, making them twice as beautiful and pure as usual. He also ordered that the palace, inside and out, as well as the four main roads and alleys, should be thoroughly cleaned. Early the next morning, he sent a messenger to tell the World-Honored One (世尊 [shi zun]): "The meal is ready. Please, Buddha (佛 [fu]), descend." Thereupon, the World-Honored One (世尊 [shi zun]), with a thousand Arhats, put on his robe and took his bowl. Surrounded by them, he walked to the King's (王 [wang]) palace. The King (王 [wang]) stood at the gate, holding an incense burner, waiting for the World-Honored One (世尊 [shi zun]) to arrive. When the Buddha (佛 [fu]) arrived, he was welcomed in and took his seat. The noble beings (聖眾 [sheng zhong]) also took their seats. After the King (王 [wang]) and his family had paid their respects, they offered food, burned incense, scattered flowers, and made joyful offerings. After the Buddha (佛 [fu]) and the noble beings (聖眾 [sheng zhong]) finished their meal and washed their hands, the King (王 [wang]) and his family wanted to hear the Dharma (法 [fa]). The Buddha (佛 [fu]) taught the Dharma (法 [fa]) to them, and they all listened attentively, received it with joy, and believed. The King (王 [wang]) again rose from his seat, joined his palms, and bowed to the Buddha (佛 [fu]), saying: "I now wish to use the Karanda-naka (迦蘭那迦 [jia lan na jia]) bamboo grove to build a monastery for the Buddha (佛 [fu]). I pray that the Buddha (佛 [fu]) will accept it." The World-Honored One (世尊 [shi zun]) remained silent. The King (王 [wang]) knew that the Buddha (佛 [fu]) had given his consent, so he took a golden vase and poured water onto the Buddha's (佛 [fu]) hand. After offering it, he wished that the Buddha (佛 [fu]) would use it as he pleased. He then had it extensively decorated for the World-Honored One (世尊 [shi zun]), and the Buddha (佛 [fu]) and the noble beings (聖眾 [sheng zhong]) stayed there as they pleased. This is how the Karanda-naka (迦蘭那迦 [jia lan na jia]) bamboo grove monastery came to be built.

[0965c16] ěr shí shì zūn wèi wáng shuō fǎ, yǐ zhǒng zhǒng fāng biàn huà lìng huān xǐ, fù quàn jīng jìn, dāng qiú zuì shàng jì jìng kuài lè. shí wáng wén fǎ huān xǐ dǐng shòu, jí qǐ yú zuò piān tǎn yòu jiān, hé zhǎng dǐng lǐ bái yán: “shì zūn! wǒ jīn qǐng fú jí zhū shèng zhòng, yú wǒ gōng nèi lái chén shòu shí, wéi yuàn cí bēi āi mǐn tīng xǔ.” fú jí mò rán. ěr shí dà wáng jiàn fú mò rán, zhī yǐ shòu qǐng, huān xǐ yǒng yuè lǐ bài ér guī. nǎi xià suǒ sī, jí yú shì yè jí sù bèi bàn zhǒng zhǒng yǐn shí jí yǔ xiāng huā, jiē lìng bèi cháng měi miào qīng jìng, fù chì gōng chéng nèi wài nǎi zhì sì qú dào xiàng zhī zhōng xī shǐ yán jié. cái zhì míng dàn, jí qiǎn shǐ rén bái yú shì zūn: “fàn shí yǐ bàn, qǐng fú jiàng lín.” yú shì shì zūn yǔ qiān ā luó hàn zhe yī chí bō, qián hòu wéi rào xíng yì wáng gōng. wáng yú mén shǒu zhí lú fén xiāng dài shì zūn zhì, fú jì dào yǐ yíng rù jiù zuò, zhū shèng zhòng děng yì gè jiù zuò, wáng yǔ juàn shǔ zhān lǐ bì yǐ fèng shàng yǐn shí, fén xiāng sàn huā huān xǐ gōng yǎng. fú yǔ shèng zhòng shí bì zǎo shǒu, wáng jí juàn shǔ lè yù tīng fǎ, fú wèi shuō fǎ, gè gè dì tīng huān xǐ xìn shòu. wáng fù lí zuò hé zhǎng bái fú: “wǒ jīn yù yǐ jiā lán nà jiā zhú lín zuò fú jīng shě, yuàn fú nà shòu.” shì zūn mò rán. wáng zhī fú xǔ, jí qǔ jīn píng guàn yú fú shǒu. fèng shī bì yǐ, yuàn fú suí yì, jí wèi shì zūn guǎng zuò yán shì, fú yǔ shèng zhòng suí yì ér zhù. jiā lán nà jiā zhú lín jīng shě yīn zī suǒ lì.

[0965c16] er shi shi zun wei wang shuo fa, yi zhong zhong fang bian hua ling huan xi, fu quan jing jin, dang qiu zui shang ji jing kuai le. shi wang wen fa huan xi ding shou, ji qi yu zuo pian tan you jian, he zhang ding li bai yan: "shi zun! wo jin qing fu ji zhu sheng zhong, yu wo gong nei lai chen shou shi, wei yuan ci bei ai min ting xu." fu ji mo ran. er shi da wang jian fu mo ran, zhi yi shou qing, huan xi yong yue li bai er gui. nai xia suo si, ji yu shi ye ji su bei ban zhong zhong yin shi ji yu xiang hua, jie ling bei chang mei miao qing jing, fu chi gong cheng nei wai nai zhi si qu dao xiang zhi zhong xi shi yan jie. cai zhi ming dan, ji qian shi ren bai yu shi zun: "fan shi yi ban, qing fu jiang lin." yu shi shi zun yu qian a luo han zhe yi chi bo, qian hou wei rao xing yi wang gong. wang yu men shou zhi lu fen xiang dai shi zun zhi, fu ji dao yi ying ru jiu zuo, zhu sheng zhong deng yi ge jiu zuo, wang yu juan shu zhan li bi yi feng shang yin shi, fen xiang san hua huan xi gong yang. fu yu sheng zhong shi bi zao shou, wang ji juan shu le yu ting fa, fu wei shuo fa, ge ge di ting huan xi xin shou. wang fu li zuo he zhang bai fu: "wo jin yu yi jia lan na jia zhu lin zuo fu jing she, yuan fu na shou." shi zun mo ran. wang zhi fu xu, ji qu jin ping guan yu fu shou. feng shi bi yi, yuan fu sui yi, ji wei shi zun guang zuo yan shi, fu yu sheng zhong sui yi er zhu. jia lan na jia zhu lin jing she yin zi suo li.

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

[0966a08] At a later time, the World-Honored One (世尊 [shi zun]), for the sake of benefit and joy, left the Karanda-naka (迦蘭那迦 [jia lan na jia]) bamboo grove monastery with his noble beings (聖眾 [sheng zhong]) and went to the Cold Forest (寒林 [han lin]) to walk and sit in meditation. At that time, there was an elder (長者 [zhang zhe]) in the city of Rājagṛha (王舍城 [wang she cheng]) who invited the Buddha (佛 [fu]) and his community to a meal the next morning. That night, he and his family and servants were preparing food and fragrant flowers. At that time, Anāthapiṇḍika (給孤長者 [gei gu zhang zhe]), who had some business, came to the city of Rājagṛha (王舍城 [wang she cheng]) and passed by that house. He stayed there for the night and saw that the old and young in the elder's (長者 [zhang zhe]) house were not sleeping, but were preparing food and delicacies. He found it strange and asked: "What are the old and young of your house doing, not sleeping and preparing food? Are you inviting the king (王 [wang])? Or a minister? Or is there a gathering of relatives?" The elder (長者 [zhang zhe]) replied: "I am not inviting the king (王 [wang]) or a minister, nor is there a gathering of relatives. There is a Buddha (佛 [fu]) in the world, and he is traveling and teaching in this country with a thousand noble beings (聖眾 [sheng zhong]). The king (王 [wang]) and his family, ministers, and commoners are all taking refuge and making offerings in order. I am preparing a meal for that Buddha (佛 [fu]) and his noble beings (聖眾 [sheng zhong]) tomorrow morning. That is why we are not sleeping." When Anāthapiṇḍika (給孤長者 [gei gu zhang zhe]) heard this, he was greatly astonished and asked again: "What is a Buddha (佛 [fu])?" He replied: "In the Śākya clan (釋族 [shi zu]), there was a king named Śuddhodana (淨飯 [jing fan]). He had a young prince named Siddhartha (悉達多 [xi da duo]) who had the marks of a Wheel-Turning King (輪王相 [lun wang xiang]). He gave up his home and practiced asceticism, and he attained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提 [a nou duo luo san miao san pu ti]). This is the Buddha (佛 [fu])." He also asked: "What are the noble beings (聖眾 [sheng zhong])?" He replied: "There are well-born men from the Kshatriya (剎利族 [sha li zu]) or Brahmin (婆羅門族 [po luo men zu]) clans, and even from the Vaiśya (毘舍 [pi she]) and Śūdra (輸陀 [shu tuo]) castes, who have left home to become followers of the Buddha (佛 [fu]). They shave their hair and beards, wear the kāṣāya robe (袈裟衣 [jia sha yi]), practice with right faith (正信 [zheng xin]), hear the Dharma (法 [fa]) and become enlightened, and all attain the path of Arhatship (阿羅漢道 [a luo han dao]). These are the thousand noble beings (聖眾 [sheng zhong]) who follow the Buddha (佛 [fu]), for whom I am preparing the meal." When Anāthapiṇḍika (給孤長者 [gei gu zhang zhe]) heard this, his hair stood on end, and he was filled with great joy. He asked again: "How can I see that Buddha (佛 [fu]) and his noble beings (聖眾 [sheng zhong])?" He replied: "They will all come to my house for a meal tomorrow morning."

[0966a08] ěr shí shì zūn hòu yú yī shí wèi lì lè gù, yǔ zhū shèng zhòng lí jiā lán nà jiā zhú lín jīng shě, wǎng hán lín zhōng jīng xíng yàn zuò. shí wáng shě chéng yǒu yī zhǎng zhě, qǐng fú jí zhòng lái chén gōng yǎng, nǎi yú shì yè yǔ zhū juàn shǔ jí tóng pú shì rén, gòng bàn yǐn shí xiāng huā děng shì. shí gěi gū zhǎng zhě yīn yǒu shì gù, dào wáng shě chéng jīng guò bǐ jiā, yù yè zhǐ sù, jiàn qí zhǎng zhě jiā zhōng lǎo yòu jiē bù qǐn mèi, bàn zào yǐn shí zhēn zhuàn zhī lèi. guài ér wèn yuē: “zhǎng zhě zhī jiā lǎo yòu bù mèi bàn zào yǐn shí, dāng hé suǒ yòng? wèi qǐng wáng yé? wèi qǐng dà chén? mò wèi yīn qīn ér yǒu jù huì?” zhǎng zhě bào yán: “wǒ bù qǐng wáng jí dà chén děng, yì wú yīn qīn jù huì zhī shì. jīn wèi yǒu fú chū yú shì jiān, jiāng yī qiān shèng zhòng yóu huà cǐ guó, wáng jí juàn shǔ dà chén shì shù, xī jiē guī xiàng cì dì gōng yǎng. wǒ wèi bǐ fú jí yǔ shèng zhòng lái chén shè zhāi, shì bù qǐn mèi.” gěi gū zhǎng zhě wén cǐ yǔ yǐ, tàn yì fēi cháng, yòu fù wèn yán: “yún hé míng fú?” duì yuē: “bǐ shì zú zhōng yǒu wáng jìng fàn, shēng yī tóng zi, hào xī dá duō, jù lún wáng xiāng, qì shě chū jiā kǔ xíng xiū xí, zhèng dé ā nòu duō luó sān miǎo sān pú tí, sī jí fú yě.” yòu fù wèn yán: “yún hé shèng zhòng?” duì yuē: “yǒu shā lì zú huò pó luó mén zú, nǎi zhì pí shě shū tuó, rú shì zhī zú shàn nán zi bèi tóu fú chū jiā, tì chú xū fà bèi jiā shā yī, zhèng xìn xiū xíng wén fǎ wù jiě, xī jiē zhèng dé ā luó hàn dào. cǐ shì suí fú yī qiān shèng zhòng, wǒ suǒ gōng yǎng zhèng wèi cǐ yě.” gěi gū zhǎng zhě wén shì shuō yǐ, shēn máo jiē shù huān xǐ yǒng yuè, yòu fù wèn yán: “rú wǒ yún hé dé jiàn bǐ fú jí yǔ shèng zhòng?” duì yuē: “míng dàn xián lái wǒ shě shòu shí.”

[0966a08] er shi shi zun hou yu yi shi wei li le gu, yu zhu sheng zhong li jia lan na jia zhu lin jing she, wang han lin zhong jing xing yan zuo. shi wang she cheng you yi zhang zhe, qing fu ji zhong lai chen gong yang, nai yu shi ye yu zhu juan shu ji tong pu shi ren, gong ban yin shi xiang hua deng shi. shi gei gu zhang zhe yin you shi gu, dao wang she cheng jing guo bi jia, yu ye zhi su, jian qi zhang zhe jia zhong lao you jie bu qin mei, ban zao yin shi zhen zhuan zhi lei. guai er wen yue: "zhang zhe zhi jia lao you bu mei ban zao yin shi, dang he suo yong? wei qing wang ye? wei qing da chen? mo wei yin qin er you ju hui?" zhang zhe bao yan: "wo bu qing wang ji da chen deng, yi wu yin qin ju hui zhi shi. jin wei you fu chu yu shi jian, jiang yi qian sheng zhong you hua ci guo, wang ji juan shu da chen shi shu, xi jie gui xiang ci di gong yang. wo wei bi fu ji yu sheng zhong lai chen she zhai, shi bu qin mei." gei gu zhang zhe wen ci yu yi, tan yi fei chang, you fu wen yan: "yun he ming fu?" dui yue: "bi shi zu zhong you wang jing fan, sheng yi tong zi, hao xi da duo, ju lun wang xiang, qi she chu jia ku xing xiu xi, zheng de a nou duo luo san miao san pu ti, si ji fu ye." you fu wen yan: "yun he sheng zhong?" dui yue: "you sha li zu huo po luo men zu, nai zhi pi she shu tuo, ru shi zhi zu shan nan zi bei tou fu chu jia, ti chu xu fa bei jia sha yi, zheng xin xiu xing wen fa wu jie, xi jie zheng de a luo han dao. ci shi sui fu yi qian sheng zhong, wo suo gong yang zheng wei ci ye." gei gu zhang zhe wen shi shuo yi, shen mao jie shu huan xi yong yue, you fu wen yan: "ru wo yun he de jian bi fu ji yu sheng zhong?" dui yue: "ming dan xian lai wo she shou shi."

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

[0966b02] Although Anāthapiṇḍika (給孤長者 [gei gu zhang zhe]) heard these words, it was as if he had gone mad. He did not wait for dawn and wanted to go to the Buddha (佛 [fu]) immediately. As it was in the middle of the night and the moon was bright, he left the house and went to the Cold Forest (寒林 [han lin]). Before he reached the middle of the path, the moon was suddenly covered by clouds. When he arrived at a gate, he did not dare to go forward. Because it was dark, Anāthapiṇḍika (給孤長者 [gei gu zhang zhe]) became frightened and stood there, thinking: "I wonder if some non-human beings (非人 [fei ren]) are going to bother me?" He wanted to turn back, but his feet would not move forward. At that time, a celestial being (天人 [tian ren]) spoke out and said: "Elder (長者 [zhang zhe]), just go forward and do not turn back. There is only good fortune, and there will be no trouble. What do you think? For example, if you were to give away a hundred carriages and a hundred horses, all beautifully decorated, to delight those who see them, that donation is not as good as taking a single step towards the Buddha (佛 [fu]) in terms of merit, not even a sixteenth part of the merit.

[0966b02] gěi gū zhǎng zhě suī wén shì yǔ, yǒu ruò xīn kuáng, bù dài tiān xiǎo yù wǎng fú suǒ. shí fāng bàn yè zhí yuè míng lǎng, jí biàn chū mén xíng yì hán lín, wèi zhì zhōng tú yuè hū yún bì, yòu zhì yī mén bù gǎn qián jìn, gěi gū zhǎng zhě yǐ tiān yīn hēi, biàn shēng pà bù zhù lì sī liàng: “dé wú fēi rén zhī lèi ér lái nǎo wǒ yé?” xīn yù tuì hái zú bù qián jìn. shí yǒu tiān rén fā shēng gào yuē: “zhǎng zhě dàn qù wù dé tuì xīn, wéi yǒu jí xiáng dìng wú nǎo luàn. yú yì yún hé? pì rú bǎi chē bǎi mǎ zhǒng zhǒng zhuāng yán, kě lìng zhòng shēng jiàn zhě ài lè, yǐ sī bù shī, bù rú xiàng fú qián jìn yī bù, shí liù fēn zhī yī fēn gōng dé.”

[0966b02] gei gu zhang zhe sui wen shi yu, you ruo xin kuang, bu dai tian xiao yu wang fu suo. shi fang ban ye zhi yue ming lang, ji bian chu men xing yi han lin, wei zhi zhong tu yue hu yun bi, you zhi yi men bu gan qian jin, gei gu zhang zhe yi tian yin hei, bian sheng pa bu zhu li si liang: "de wu fei ren zhi lei er lai nao wo ye?" xin yu tui hai zu bu qian jin. shi you tian ren fa sheng gao yue: "zhang zhe dan qu wu de tui xin, wei you ji xiang ding wu nao luan. yu yi yun he? pi ru bai che bai ma zhong zhong zhuang yan, ke ling zhong sheng jian zhe ai le, yi si bu shi, bu ru xiang fu qian jin yi bu, shi liu fen zhi yi fen gong de."

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

[0966b12] "He also said: "Elder (長者 [zhang zhe]), just go forward and do not turn back. There is only good fortune, and there will be no trouble. What do you think? For example, if you were to give away a hundred golden elephants adorned with various jewels, that donation is not as good as taking a single step towards the Buddha (佛 [fu]) in terms of merit, not even a sixteenth part of the merit. Elder (長者 [zhang zhe])! Even if you were to give away a hundred young girls adorned with pearls, necklaces, and other jewels, that donation is still not as good as taking a single step towards the Buddha (佛 [fu]) in terms of merit, not even a sixteenth part of the merit." At that time, that celestial being (天人 [tian ren]) emitted a light that illuminated the path, from the gate all the way to the Cold Forest (寒林 [han lin]), as bright as the full moon, without any difference. Anāthapiṇḍika (給孤長者 [gei gu zhang zhe]) then asked the celestial being (天人 [tian ren]): "Who are you, noble being, that can do this?" The celestial being (天人 [tian ren]) replied: "In a past life, I was the mother of Śāriputra (舍利子 [she li zi]), named Naga-raya (捺誐囉也 [na e luo ye]). After I died, I was reborn in the realm of the Four Heavenly Kings (四天王界 [si tian wang jie]). My name is now Madhusagandha-māṇava (摩度娑健馱摩拏嚩迦 [mo du suo jian tuo mo na mo jia]). I am guarding this gate. Do not have any doubts. Elder (長者 [zhang zhe]), you can go, and you will surely receive good fortune." When Anāthapiṇḍika (給孤長者 [gei gu zhang zhe]) heard this, he praised him: "Excellent! This is a rare thing. I will definitely go and see the Buddha (佛 [fu]) without any doubt." Anāthapiṇḍika (給孤長者 [gei gu zhang zhe]) then reflected: "If a Perfectly Enlightened One does not appear in the world, it is impossible to hear the highest wonderful Dharma (妙法 [miao fa])." Thus, the elder (長者 [zhang zhe]) was able to proceed without any hindrance from the light, and he went directly to the place where the World-Honored One (世尊 [shi zun]) was staying in the Cold Forest (寒林 [han lin]).

[0966b12] yòu fù gào yán: “zhǎng zhě dàn qù wù dé tuì xīn, wéi yǒu jí xiáng wú nǎo luàn shì. yú yì yún hé? pì rú yī bǎi jīn xiàng zhòng bǎo zhuāng yán, yǐ sī bù shī, bù rú xiàng fú qián jìn yī bù, shí liù fēn zhī yī fēn gōng dé. zhǎng zhě! nǎi zhì bǎi tóng nǚ yǐ zhēn zhū,, yīng luò zhòng bǎo yán shēn, yǐ sī bù shī, yì fù bù jí xiàng fú yī bù, shí liù fēn zhī yī fēn gōng dé.” shí bǐ tiān rén jí fā shēn guāng zhào yào tú lù, zì bǐ mén suǒ zhí zhì hán lín, rú yuè shèng míng děng wú yǒu yì. gěi gū zhǎng zhě nǎi wèn tiān yuē: “shì hé shèng xián néng zuò sī shì?” tiān rén gào yuē: “wǒ xī céng wèi shě lì zi mǔ, míng nà é luō yě. mìng zhōng zhī hòu shēng sì tiān wáng jiè, jīn míng mó dù suō jiàn tuó mó ná mó jiā, jiàn shǒu cǐ mén. yuàn wù yí lǜ, zhǎng zhě kě qù bì huò jí xiáng.” gěi gū zhǎng zhě wén shì yǔ yǐ zàn yán: “shàn zāi! xī yǒu sī shì, wǒ jīn dìng qù jiàn fú wú yí.” gěi gū zhǎng zhě yòu fù sī wéi: “ruò wú zhèng jué chū yú shì jiān, wú yóu dé wén zuì shàng miào fǎ.” yú shì zhǎng zhě dé qí guāng míng wú suǒ zhàng ài, zhí zhì hán lín shì zūn zhù chù.

[0966b12] you fu gao yan: "zhang zhe dan qu wu de tui xin, wei you ji xiang wu nao luan shi. yu yi yun he? pi ru yi bai jin xiang zhong bao zhuang yan, yi si bu shi, bu ru xiang fu qian jin yi bu, shi liu fen zhi yi fen gong de. zhang zhe! nai zhi bai tong nu yi zhen zhu,, ying luo zhong bao yan shen, yi si bu shi, yi fu bu ji xiang fu yi bu, shi liu fen zhi yi fen gong de." shi bi tian ren ji fa shen guang zhao yao tu lu, zi bi men suo zhi zhi han lin, ru yue sheng ming deng wu you yi. gei gu zhang zhe nai wen tian yue: "shi he sheng xian neng zuo si shi?" tian ren gao yue: "wo xi ceng wei she li zi mu, ming na e luo ye. ming zhong zhi hou sheng si tian wang jie, jin ming mo du suo jian tuo mo na mo jia, jian shou ci men. yuan wu yi lu, zhang zhe ke qu bi huo ji xiang." gei gu zhang zhe wen shi yu yi zan yan: "shan zai! xi you si shi, wo jin ding qu jian fu wu yi." gei gu zhang zhe you fu si wei: "ruo wu zheng jue chu yu shi jian, wu you de wen zui shang miao fa." yu shi zhang zhe de qi guang ming wu suo zhang ai, zhi zhi han lin shi zun zhu chu.

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

[0966b28] At that time, the World-Honored One (世尊 [shi zun]) was walking outside the Cold Forest (寒林 [han lin]). The elder (長者 [zhang zhe]) saw the Buddha's (佛 [fu]) dignified appearance and auspicious marks, which were different from ordinary people. He immediately joined his palms and asked: "Are you the World-Honored One (世尊 [shi zun])?" The Buddha (佛 [fu]) replied: "I am." The elder (長者 [zhang zhe]) was filled with immeasurable joy in both body and mind.

[0966b28] ěr shí shì zūn zài hán lín wài jīng xíng, shí zhǎng zhě jiàn fú wēi dé xiāng hǎo yì yú cháng rén, jí biàn hé zhǎng ér fā wèn yán: “shì shì zūn fǒu?” fú dá yán: “shì.” zhǎng zhě shēn xīn huān xǐ wú liàng.

[0966b28] er shi shi zun zai han lin wai jing xing, shi zhang zhe jian fu wei de xiang hao yi yu chang ren, ji bian he zhang er fa wen yan: "shi shi zun fou?" fu da yan: "shi." zhang zhe shen xin huan xi wu liang.

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

[0966c02] He then asked again: "What kind of person in the world can sleep peacefully?" The Buddha (佛 [fu]) answered with a gāthā:

"If a person's mind is peaceful,
They can all sleep peacefully.
If a person is bound by defiled desires,
Their mind is restless with afflictions.
When defiled desires and afflictions are removed,
Liberation is attained, and there are no more bonds.
When the mind is well-disciplined,
They can rest and sleep peacefully."

[0966c02] yòu fù wèn yán: “shì yǒu hé rén ér dé ān shuì?” fú shuō jiā tuó ér dá zhī yuē:

“ruò rén xīn jì jìng,　　yī qiè dé ān shuì；
　ruò rén xì rǎn yù,　　rè nǎo xīn bù zhǐ.
　rǎn yù rè nǎo chú,　　jiě tuō wú suǒ xì；
　xīn yì diào fú yǐ,　　dé xī dé ān shuì.”

[0966c02] you fu wen yan: "shi you he ren er de an shui?" fu shuo jia tuo er da zhi yue:

"ruo ren xin ji jing, yi qie de an shui;
ruo ren xi ran yu, re nao xin bu zhi.
ran yu re nao chu, jie tuo wu suo xi;
xin yi diao fu yi, de xi de an shui."

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

[0966c08] At that time, after the World-Honored One (世尊 [shi zun]) had spoken the gāthā, he and Anāthapiṇḍika (給孤長者 [gei gu zhang zhe]) entered the forest together. The Buddha (佛 [fu]) returned to his original seat, and the elder (長者 [zhang zhe]) came forward, prostrated himself at the Buddha's (佛 [fu]) feet, and sat to one side, wishing to hear the Dharma (法 [fa]). The Buddha (佛 [fu]) then spoke to him, making his mind happy, and encouraged him to be diligent in seeking the highest, peaceful joy. At that time, when the elder (長者 [zhang zhe]) heard this Dharma (法 [fa]), due to the power of his past wholesome deeds, he deeply reflected on it. His mental hindrances were immediately removed, and he was filled with immeasurable joy. Knowing this, the Buddha (佛 [fu]) then extensively explained the Four Noble Truths (四聖諦 [si sheng di]): suffering (苦 [ku]), the origin of suffering (集 [ji]), the cessation of suffering (滅 [mie]), and the path to the cessation of suffering (道 [dao]). At that time, the elder (長者 [zhang zhe]), without even rising from his seat, attained the truth of the Four Noble Truths (四諦理 [si di li]), just as a clean white cloth is easily dyed with color, and whatever it is dyed with, it becomes excellent. The elder (長者 [zhang zhe]) gained knowledge and insight into the Dharma (法 [fa]) and forever cut off his doubts. His faith in the Buddha (佛 [fu]), Dharma (法 [fa]), and Sangha (僧 [seng]) became firm. He then rose from his seat, bared his right shoulder, joined his palms, and bowed respectfully, saying: "World-Honored One (世尊 [shi zun])! I now take refuge in the Buddha (佛 [fu]), the Dharma (法 [fa]), and the community of monks (苾芻眾 [bi chu zhong]), and I will uphold the precepts of a lay follower, never again taking life."

[0966c08] ěr shí shì zūn shuō jiā tuó yǐ, yǔ gěi gū zhǎng zhě tóng rù lín zhōng. fú hái běn zuò, zhǎng zhě jí qián lǐ fú shuāng zú, yú yī miàn zuò lè yù tīng fǎ, fú nǎi quàn fā lìng xīn huān xǐ. ěr shí shì zūn gào zhǎng zhě yán: “bù shī,, chí jiè dé shēng tiān shàng, suī wǔ yù zì zài fēi wèi jiū jìng； yù miǎn lún huí dāng duàn fán nǎo, yú shàn è fǎ guǎng wèi fēn bié.” shì shí zhǎng zhě dé wén shì fǎ, yǐ sù shàn lì shēn xīn sī wéi, gài zhàng jí chú xīn xǐ wú liàng. fú zhī shì yǐ, jí wèi guǎng shuō kǔ,, jí,, miè,, dào sì shèng dì fǎ. shì shí zhǎng zhě bù qǐ yú zuò zhèng sì dì lǐ, rú jié bái yī yì rǎn qí sè, suí bǐ suǒ rǎn jiē chéng shàng miào. zhǎng zhě dé fǎ zhī jiàn yǒng duàn yí huò, yú fú,, fǎ,, sēng shēn xìn jiān gù, jí cóng zuò qǐ, piān tǎn yòu jiān hé zhǎng dǐng lǐ, bái yán: “shì zūn! wǒ jīn guī yī fú,, fǎ jí bì chú zhòng, chí jìn shì jiè yǒng bù shā shēng.”

[0966c08] er shi shi zun shuo jia tuo yi, yu gei gu zhang zhe tong ru lin zhong. fu hai ben zuo, zhang zhe ji qian li fu shuang zu, yu yi mian zuo le yu ting fa, fu nai quan fa ling xin huan xi. er shi shi zun gao zhang zhe yan: "bu shi,, chi jie de sheng tian shang, sui wu yu zi zai fei wei jiu jing; yu mian lun hui dang duan fan nao, yu shan e fa guang wei fen bie." shi shi zhang zhe de wen shi fa, yi su shan li shen xin si wei, gai zhang ji chu xin xi wu liang. fu zhi shi yi, ji wei guang shuo ku,, ji,, mie,, dao si sheng di fa. shi shi zhang zhe bu qi yu zuo zheng si di li, ru jie bai yi yi ran qi se, sui bi suo ran jie cheng shang miao. zhang zhe de fa zhi jian yong duan yi huo, yu fu,, fa,, seng shen xin jian gu, ji cong zuo qi, pian tan you jian he zhang ding li, bai yan: "shi zun! wo jin gui yi fu,, fa ji bi chu zhong, chi jin shi jie yong bu sha sheng."

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

[0966c21] At that time, the World-Honored One (世尊 [shi zun]) asked the elder (長者 [zhang zhe]): "What is your name?" The elder (長者 [zhang zhe]) replied: "I have some assets in my country, and when poor or lonely people come to beg, I give them food and necessities. My people call me Anāthapiṇḍika (給孤獨 [gei gu du])." "What is the name of your country?" He replied: "Śrāvastī (舍衛 [she wei]). I pray that the Buddha (佛 [fu]) and his community will descend upon my country. I will offer all necessities—clothes, food, bedding, and medicine—for the rest of my life." The Buddha (佛 [fu]) said: "Elder (長者 [zhang zhe]), I have more than a thousand monks (苾芻 [bi chu]). There is no monastery there. How can we stay?" The elder (長者 [zhang zhe]) replied: "If the Buddha (佛 [fu]) descends, I will quickly build one. I pray that your great compassion will not deny my request." The Buddha (佛 [fu]) remained silent. Anāthapiṇḍika (給孤長者 [gei gu zhang zhe]) saw that the Buddha (佛 [fu]) was silent and knew that he had accepted the invitation. He was overjoyed, prostrated himself with his head touching the ground, circumambulated, and then departed. The elder (長者 [zhang zhe]) then entered the city of Rājagṛha (王舍城 [wang she cheng]), and after arranging his affairs, he was about to return home. He went to the Cold Forest (寒林 [han lin]) again to invite the Buddha (佛 [fu]) and his community, telling them not to worry about the monastery and to please come soon. After saying this, he returned home.

[0966c21] ěr shí shì zūn wèn zhǎng zhě yán: “rǔ hé míng zì?” zhǎng zhě duì yuē: “wǒ yú guó zhōng shǎo yǒu zī chǎn, huò shì pín guì gū dú zhī rén lái gài qiú zhě, wǒ shī yǐn shí jí bǐ zī jù, guó rén míng wǒ wèi gěi gū dú.” “rǔ guó hé míng?” duì yuē: “shě wèi. yuàn fú jí zhòng lái jiàng wǒ guó, dāng yǐ yī fú,, yǐn shí,, wò jù,, tāng yào yī qiè shòu yòng, bì shēng fèng shī.” fú yán: “zhǎng zhě! wǒ yǔ bì chú shù yú qiān rén, bǐ wú jīng shě hé yǐ ān zhù?” zhǎng zhě duì yuē: “fú ruò jiàng lín sù dāng jiàn lì, wéi yuàn dà cí bù wéi wǒ qǐng.” fú jí mò rán. gěi gū zhǎng zhě jiàn fú mò rán, zhī yǐ shòu qǐng, huān xǐ yǒng yuè, tóu miàn lǐ zú xuán rào ér tuì. yú shì zhǎng zhě rù wáng shě chéng, yíng gòu shì bì jiāng yù hái jiā, zài yì hán lín, qǐng fú jí zhòng wù lǜ jīng shě, yuàn zǎo chuí jiàng. yán yǐ hái jiā.

[0966c21] er shi shi zun wen zhang zhe yan: "ru he ming zi?" zhang zhe dui yue: "wo yu guo zhong shao you zi chan, huo shi pin gui gu du zhi ren lai gai qiu zhe, wo shi yin shi ji bi zi ju, guo ren ming wo wei gei gu du." "ru guo he ming?" dui yue: "she wei. yuan fu ji zhong lai jiang wo guo, dang yi yi fu,, yin shi,, wo ju,, tang yao yi qie shou yong, bi sheng feng shi." fu yan: "zhang zhe! wo yu bi chu shu yu qian ren, bi wu jing she he yi an zhu?" zhang zhe dui yue: "fu ruo jiang lin su dang jian li, wei yuan da ci bu wei wo qing." fu ji mo ran. gei gu zhang zhe jian fu mo ran, zhi yi shou qing, huan xi yong yue, tou mian li zu xuan rao er tui. yu shi zhang zhe ru wang she cheng, ying gou shi bi jiang yu hai jia, zai yi han lin, qing fu ji zhong wu lu jing she, yuan zao chui jiang. yan yi hai jia.

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

[0967a03] From that day on, he stopped all other activities. He searched everywhere, inside and outside the city of Śrāvastī (舍衛城 [she wei cheng]), for an excellent and pure place to build a monastery for the Buddha (佛 [fu]) and the Sangha (僧 [seng]). "Only the park of Prince Jeta (祇陀童子園苑 [qi tuo tong zi yuan yuan]) is the best. Why? This park of the prince is spacious and free of any defilement. The bamboo and trees are lush, and the ponds are clear. Cold winds and hot air cannot intrude. There are also no mosquitoes, gnats, or poisonous insects, only auspicious birds and animals. It is also neither too far nor too close to the king's city. People who are not seeking the Dharma (法 [fa]) cannot get there. If a monastery were built, this would be the best place." After thinking this, he went to the owner of the park, Prince Jeta (祇陀童子 [qi tuo tong zi]), and said to him: "Prince, please do not be offended. I have a matter of great importance that I wish to bring to your attention. If you permit me, I will dare to speak." The prince said: "You may speak." The elder (長者 [zhang zhe]) stood up and said to the prince: "I wish to buy this park to build a monastery for the World-Honored One (世尊 [shi zun]) and a thousand noble beings (聖眾 [sheng zhong]), and invite them to reside there. If you agree, I will state the price." Prince Jeta (祇陀童子 [qi tuo tong zi]) said to the elder (長者 [zhang zhe]): "Everything can be had, but do not speak of the park." The elder (長者 [zhang zhe]) said again: "I have heard the Buddha (佛 [fu]) say: 'Everything is impermanent and has no owner. It is fitting to exchange what is not lasting for what is lasting.'" The prince replied: "That is not something I know about. Do not speak of it again." The elder (長者 [zhang zhe]) said again: "A Buddha (佛 [fu]) is hard to meet, but a park is easy to find. If you hesitate now, it will be too late to make an offering later." Although Prince Jeta (祇陀童子 [qi tuo tong zi]) heard this, his mind was not able to let go of the park. So he made a condition to hinder the elder (長者 [zhang zhe]): "If you can cover the ground with gold, I will give it to you, and you can do as you please." The elder (長者 [zhang zhe]) knew that the prince was not sincere and replied: "If that is the case, Prince, we can go to the market official, so that our intentions are without any reversal." The prince reluctantly agreed to go to the market official with him.

[0967a03] zì cǐ rì hòu yī qiè jiē tíng, yú shě wèi chéng zhōu biàn nèi wài, qiú mì shū shèng qīng jìng zhī de, yù jiàn jīng shě ān fú jí sēng. “wéi yǒu qí tuó tóng zi yuán yuàn zuì shèng. hé yǐ gù? cǐ tóng zi yuán, qí de kuān guǎng wú zhū huì è, zhú shù wěng yù quán chí qīng jìng, hán fēng shǔ qì jù bù néng qīn, yòu wú wén méng hán dú zhī chóng, wéi yǒu jí xiáng fēi zǒu zhī lèi； yòu fù wáng chéng bù yuǎn bù jìn, fēi qiú fǎ rén bù néng dào cǐ, ruò jiàn jīng shě sī wèi zuì shèng.” sī niàn yǐ jìng, jí yì yuán zhǔ qí tuó tóng zi, ér gào zhī yuē: “tóng zi wù guài, wǒ yǒu shèng shì yù yǐ shàng wén. tóng zi kě róng, fāng gǎn chén shuō.” tóng zi gào yán: “yǒu shì kě shuō.” zhǎng zhě qǐ lì wèi tóng zi yán: “yù mǎi zī yuán, dāng wèi shì zūn jí qiān shèng zhòng zào lì jīng shě ér qǐng ān zhù. zūn ruò róng yǔn, jià jí bǐng yán.” qí tuó tóng zi gào zhǎng zhě yuē: “yī qiè kě dé, wéi yuán wù yán.” zhǎng zhě yòu yuē: “wǒ wén fú yán: ‘yī qiè wú cháng wú yǒu zhǔ zhě, yǐ bù jiān fǎ yí yì jiān láo.’ ” tóng zi bào yán: “fēi wǒ suǒ zhī, wù fù gèng shuō.” zhǎng zhě yòu yuē: “fú zhě nán zhí, yuán jí yì qiú, jīn huò chí yí hòu shī wú jí.” qí tuó tóng zi suī wén cǐ shuō xīn wèi néng shě, nǎi yǐ yào yán è bǐ zhǎng zhě: “jūn néng yǐ jīn bù mǎn qí de, wǒ jí yǔ rǔ, rèn zì suǒ wèi.” zhǎng zhě shěn zhī kǒng wèi chéng xìn, bào ér yán yuē: “tóng zi ruò ěr, kě wén shì guān, dāng shǐ liǎng qíng zhí wú fǎn fù.” tóng zi fǔ yǎng gòng wén shì guān.

[0967a03] zi ci ri hou yi qie jie ting, yu she wei cheng zhou bian nei wai, qiu mi shu sheng qing jing zhi de, yu jian jing she an fu ji seng. "wei you qi tuo tong zi yuan yuan zui sheng. he yi gu? ci tong zi yuan, qi de kuan guang wu zhu hui e, zhu shu weng yu quan chi qing jing, han feng shu qi ju bu neng qin, you wu wen meng han du zhi chong, wei you ji xiang fei zou zhi lei; you fu wang cheng bu yuan bu jin, fei qiu fa ren bu neng dao ci, ruo jian jing she si wei zui sheng." si nian yi jing, ji yi yuan zhu qi tuo tong zi, er gao zhi yue: "tong zi wu guai, wo you sheng shi yu yi shang wen. tong zi ke rong, fang gan chen shuo." tong zi gao yan: "you shi ke shuo." zhang zhe qi li wei tong zi yan: "yu mai zi yuan, dang wei shi zun ji qian sheng zhong zao li jing she er qing an zhu. zun ruo rong yun, jia ji bing yan." qi tuo tong zi gao zhang zhe yue: "yi qie ke de, wei yuan wu yan." zhang zhe you yue: "wo wen fu yan: 'yi qie wu chang wu you zhu zhe, yi bu jian fa yi yi jian lao.' " tong zi bao yan: "fei wo suo zhi, wu fu geng shuo." zhang zhe you yue: "fu zhe nan zhi, yuan ji yi qiu, jin huo chi yi hou shi wu ji." qi tuo tong zi sui wen ci shuo xin wei neng she, nai yi yao yan e bi zhang zhe: "jun neng yi jin bu man qi de, wo ji yu ru, ren zi suo wei." zhang zhe shen zhi kong wei cheng xin, bao er yan yue: "tong zi ruo er, ke wen shi guan, dang shi liang qing zhi wu fan fu." tong zi fu yang gong wen shi guan.

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

[0967a23] At that time, the Four Heavenly Kings (四天王 [si tian wang]) knew of this matter from afar: "A Buddha (佛 [fu]) has now appeared in the world. Anāthapiṇḍika (給孤長者 [gei gu zhang zhe]) in the city of Śrāvastī (舍衛城 [she wei cheng]) is buying Prince Jeta's (祇陀 [qi tuo]) park to build a monastery. The two of them are going to the market official to get a fair price. We will now transform ourselves to make this happen." The Heavenly Kings (天王 [tian wang]) transformed themselves into a market official and came to the marketplace, waiting for Anāthapiṇḍika (給孤 [gei gu]) and the prince to arrive. When the two arrived, Anāthapiṇḍika (給孤 [gei gu]) spoke first: "I want to buy his park to build a monastery. He says that if I cover the entire ground with gold, he will give it to me. We have come to get a fair price. What do you say this price is?" The market official said: "Have the two of you agreed?" They replied: "Yes, we have agreed." The market official said: "Excellent, excellent! Prince, you will receive the gold, and the elder (長者 [zhang zhe]) will get the park." The prince remained silent and did not object anymore.

[0967a23] shí sì tiān wáng yáo zhī sī shì: “fú jīn chū shì, shě wèi chéng zhōng gěi gū zhǎng zhě, mǎi qí tuó yuán zào lì jīng shě, liǎng rén shāng yì qǔ zhèng shì guān； wǒ jīn biàn shēn yǔ chéng qí shì.” tiān wáng biàn shēn zuò shì guān yǐ, lái yú shì sì, yóng wàng gěi gū yǔ tóng zi zhì. èr rén zhì yǐ, gěi gū xiān yán: “wǒ mǎi bǐ yuán yù zào jīng shě, lìng yǐ huáng jīn bù biàn qí de, ruò néng ěr zhě jí kě xiāng yǔ, jīn lái qǔ zhèng. cǐ jià yún hé?” shì guān yán yuē: “èr rén zhī xīn dé kě fǒu wèi?” duì yán: “yǐ dìng.” shì guān yán yuē: “shàn zāi, shàn zāi! tóng zi shōu jīn, zhǎng zhě dé yuán.” tóng zi mò rán gèng wú wéi huǐ.

[0967a23] shi si tian wang yao zhi si shi: "fu jin chu shi, she wei cheng zhong gei gu zhang zhe, mai qi tuo yuan zao li jing she, liang ren shang yi qu zheng shi guan; wo jin bian shen yu cheng qi shi." tian wang bian shen zuo shi guan yi, lai yu shi si, yong wang gei gu yu tong zi zhi. er ren zhi yi, gei gu xian yan: "wo mai bi yuan yu zao jing she, ling yi huang jin bu bian qi de, ruo neng er zhe ji ke xiang yu, jin lai qu zheng. ci jia yun he?" shi guan yan yue: "er ren zhi xin de ke fou wei?" dui yan: "yi ding." shi guan yan yue: "shan zai, shan zai! tong zi shou jin, zhang zhe de yuan." tong zi mo ran geng wu wei hui.

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

[0967b02] The elder (長者 [zhang zhe]) immediately, on that very day, used carriages, elephants, horses, and servants to transport the gold and cover the ground everywhere. Only a small area in the front was not yet filled. The elder (長者 [zhang zhe]) thought: "Which gold from my treasury should I use to cover this area?" At this moment, the prince said: "You have changed your mind. You can take the gold back." The elder (長者 [zhang zhe]) replied: "I have not changed my mind. I am thinking about which gold from my treasury to use to cover this area. That is why I am reflecting for a while." The prince thought: "How amazing! This elder (長者 [zhang zhe]) can give away such a great fortune to build a monastery for the Buddha (佛 [fu]) and the Sangha (僧 [seng])." He then thought: "I have heard that if a Perfectly Enlightened One (正覺 [zheng jue]) does not appear in the world, living beings (眾生 [zhong sheng]) will not hear the right Dharma (正法 [zheng fa]). I should assist in this offering, and it is right for me to do so." He then said to the elder (長者 [zhang zhe]): "Do not take any more gold. I wish to give this land for the gate. This is a beautiful act, and the accomplishment will be complete." The elder (長者 [zhang zhe]) replied: "It is not that I have no gold. What you, Prince, are doing is truly excellent."

[0967b02] zhǎng zhě jí rì, sù yǐ chē,, chéng,, xiàng,, mǎ zhī lèi, nǎi zhì tóng pú, bān yùn huáng jīn chù chù bù qì, wéi qián miàn shǎo xǔ ér wèi zhōu zú. zhǎng zhě chóu lǜ: “qǔ hé cáng jīn kě biàn cǐ de?” rú shì zhī jì, tóng zi gào yán: “rǔ yǐ huí yì biàn kě shōu jīn.” zhǎng zhě bào yán: “wǒ yì bù huí, sī hé cáng jīn kě biàn cǐ de, yǐ sī shì gù chóu lǜ shǎo shí.” tóng zi sī wéi: “qí zāi! zhǎng zhě néng shě rú shì dà cái, wèi fú jí sēng zào lì jīng shě.” yòu fù sī wéi: “wǒ céng wén shuō: ‘ruò fēi zhèng jué chū yú shì jiān, yī qiè zhòng shēng bù wén zhèng fǎ.’ sī kě zhù shī, lǐ bì xiāng róng.” jí wèi zhǎng zhě: “wù gèng qǔ jīn, yù huí cǐ de wǒ shī zuò mén, měi kě gòng chéng gōng yì yuán mǎn.” zhǎng zhě bào yán: “wǒ fēi wú jīn, tóng zi ěr zhě chéng wèi shén shàn.”

[0967b02] zhang zhe ji ri, su yi che,, cheng,, xiang,, ma zhi lei, nai zhi tong pu, ban yun huang jin chu chu bu qi, wei qian mian shao xu er wei zhou zu. zhang zhe chou lu: "qu he cang jin ke bian ci de?" ru shi zhi ji, tong zi gao yan: "ru yi hui yi bian ke shou jin." zhang zhe bao yan: "wo yi bu hui, si he cang jin ke bian ci de, yi si shi gu chou lu shao shi." tong zi si wei: "qi zai! zhang zhe neng she ru shi da cai, wei fu ji seng zao li jing she." you fu si wei: "wo ceng wen shuo: 'ruo fei zheng jue chu yu shi jian, yi qie zhong sheng bu wen zheng fa.' si ke zhu shi, li bi xiang rong." ji wei zhang zhe: "wu geng qu jin, yu hui ci de wo shi zuo men, mei ke gong cheng gong yi yuan man." zhang zhe bao yan: "wo fei wu jin, tong zi er zhe cheng wei shen shan."

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

[0967b13] As soon as the gold was all laid out, they were about to hire laborers when the non-Buddhists (外道 [wai dao]) all found out and quickly came to cause confusion. They said to the elder (長者 [zhang zhe]): "The śramaṇa Gautama (瞿曇沙門 [qu tan sha men]) is now in the country of Magadha (摩竭陀國 [mo jie tuo guo]) in the city of Rājagṛha (王舍城 [wang she cheng]). This city of Śrāvastī (舍衛城 [she wei cheng]) is expensive and famous, and it is not a place for him to stay. Do not build a monastery and do not invite him." The elder (長者 [zhang zhe]) immediately became angry and replied to the non-Buddhists (外道 [wai dao]): "This city of Śrāvastī (舍衛城 [she wei cheng]) is not yours. What business is it of yours?" The non-Buddhists (外道 [wai dao]) heard this and knew that they could not get their way. They then went to the King (王 [wang]), but the King (王 [wang]) also did not agree. The non-Buddhists (外道 [wai dao]) were ashamed and their minds were extremely agitated. They went back to the elder (長者 [zhang zhe]) and said to him: "What we said before was not for the sake of the park. It is just that their community is not the same as our cultivators. If you are so persistent today, we have a suggestion that we hope you will not oppose. We heard that Gautama (瞿曇 [qu tan]) has a great disciple who has already arrived here. We can have a debate with him to determine who is superior and inferior. If he wins, you can build the monastery, but if he does not win, why invite him? What do you think of what I have said?" The elder (長者 [zhang zhe]) replied: "What you have said is very good. If we can definitively determine who is superior and inferior, it will be sufficient for us to rely on. The clear and the turbid must be distinguished, and the true and the false will be proven."

Discourses on the Maha Samaya Sutta, Volume 11

[0967b13] bù jīn cái bì fāng yù mìng gōng, wài dào xī zhī sù lái huò luàn, wèi zhǎng zhě yuē: “qú tán shā mén jīn zài mó jié tuó guó wáng shě chéng jū, cǐ shě wèi chéng de guì míng gāo, fēi bǐ suǒ zhù, wù lì jīng shě,, wù dé yíng qǐng.” zhǎng zhě jí nù bào wài dào yuē: “cǐ shě wèi chéng fēi rǔ suǒ yǒu, hé guān rǔ shì?” wài dào wén yǐ zhī bù cóng xīn, fù yì yú wáng, wáng yì bù yǔn, zhū wài dào bèi miàn cán wú sè xīn jí fán nǎo. fù yì zhǎng zhě ér gào yán yuē: “wǒ xiān suǒ shuō bù wèi yuán yuàn, dàn yǐ bǐ zhòng fēi wǒ tóng xiū. zhǎng zhě jīn rì ruò shì jiān zhí, sī yǒu suǒ bào qǐng bù xiāng wéi. wǒ wén qú tán yǒu dà dì zi, xiān yǐ dào cǐ, kě yǔ lùn yì jí biàn shèng liè； rú bǐ dé shèng jīng shě kě wèi, ruò qí bù shèng hé yòng yíng qǐng. wǒ cǐ suǒ shuō, jūn jiàn rú hé?” zhǎng zhě gào yán: “cǐ shuō shén shàn. ruò dìng shèng liè, zú dé xiāng yī, qīng zhuó yào fēn,, zhēn wěi sī biàn.”

fú shuō zhòng xǔ mó hē dì jīng juǎn dì shí yī

[0967b13] bu jin cai bi fang yu ming gong, wai dao xi zhi su lai huo luan, wei zhang zhe yue: "qu tan sha men jin zai mo jie tuo guo wang she cheng ju, ci she wei cheng de gui ming gao, fei bi suo zhu, wu li jing she,, wu de ying qing." zhang zhe ji nu bao wai dao yue: "ci she wei cheng fei ru suo you, he guan ru shi?" wai dao wen yi zhi bu cong xin, fu yi yu wang, wang yi bu yun, zhu wai dao bei mian can wu se xin ji fan nao. fu yi zhang zhe er gao yan yue: "wo xian suo shuo bu wei yuan yuan, dan yi bi zhong fei wo tong xiu. zhang zhe jin ri ruo shi jian zhi, si you suo bao qing bu xiang wei. wo wen qu tan you da di zi, xian yi dao ci, ke yu lun yi ji bian sheng lie; ru bi de sheng jing she ke wei, ruo qi bu sheng he yong ying qing. wo ci suo shuo, jun jian ru he?" zhang zhe gao yan: "ci shuo shen shan. ruo ding sheng lie, zu de xiang yi, qing zhuo yao fen,, zhen wei si bian."

fu shuo zhong xu mo he di jing juan di shi yi