Chinese
向五百个因力量而骄傲的人说法，他们都获得了入流果。这里，由父母所生的力量的衡量标准是：人和普通的牛，还有青牛；小象、母象和普通的象，以及没有象牙的象；青黄色、白色、红色的大象，还有刺穿者、香象，以及强大的、非常敏锐的、力量至上者。前一个比前一个的力量大十倍，力量至上者是无贪子（罗睺罗）的二十倍力量。那种力量存在于每一节和每一小节中。就这样说。接下来是第八个尼拘律陀村等等。之后，前往尼拘律陀村。从迦毗罗卫城嫁到那里的一个女孩，看到导师来了，心生信仰，心想如果接受布施，就应该供养。导师说：“供养吧。”她心想：“他知道我的心。”更加信仰，于是供养了。在那里，做了微笑等与通常一样的事情，预言将被授记为独觉佛，名为“非常善妙愿”。那个消息被那个女孩的丈夫，一个婆罗门听到了。他回到家，询问情况，那个女孩也说了。他去导师那里，问道：“您给我的侍女授记是真的吗？”回答说：“是真的。”“您为了区区食物而说谎吗？”导师说：“婆罗门，你见过什么稀奇的事吗？”他说：“见过，在这个村子的东边，尼拘律陀树的树枝下，五百辆马车可以不接触地通过。”“那么它的种子有多大？”“大约是芥菜籽的四分之一。”回答说：“同样，我也从小小的因看到巨大的果。”在那里，他用舌头遮盖了脸，问道：“转轮王会说谎吗？”回答说：“不会。”在那里，那个婆罗门生起了信仰，听闻佛法，见到了真谛。之后，前往迦毗罗卫国。三次劝说具寿迦毗罗听法，但他什么也不说。于是对阿难陀说了四念住，然后在迦毗罗卫的森林里，住在一个树叶搭建的茅棚里。圣者目犍连之舅住在附近的一座山上。导师对目犍连说：“想想你的舅舅。”之后，目犍连
English
He taught the Dharma to five hundred arrogant men, and they all attained the stream-entry fruit. Here, the measure of strength derived from parents is: a common man and ox, and a blue ox; a baby elephant, a mother elephant, and a common elephant, and an elephant without tusks; a blue-yellow, white, and red elephant, and a piercing one, a fragrant elephant, and the most powerful, very sharp, supreme strength. Each preceding one is ten times the strength of the following one. The supreme strength is twenty times the strength of the son of No Craving (Rahula). That strength is present in each joint and each small joint. Thus it is said. Next is the eighty-eighth Nyagrodha village, etc. Then, he went to the village of Nyagrodha. A girl who had been sent there as a bride from Kapilavastu saw the Teacher coming and, with faith, thought that if he accepted alms, she should offer them. The Teacher said, "Offer it." She thought, "He knows my mind," and with even more faith, she offered it. There, he made a smile, etc., similar to the usual, and prophesied that he would be prophesied as a Pratyekabuddha named "Very Excellent Wish." That news was heard by the girl's husband, a Brahmin. He came home and asked about it, and the girl told him. He went to the Teacher and asked, "Is it true that you prophesied my attendant?" He replied, "It is true." "Do you lie for the sake of mere food?" The Teacher said, "Brahmin, have you seen anything wonderful?" He said, "Yes, to the east of this village, under the branch of the Nyagrodha tree, five hundred chariots can pass without touching." "Then how big is its seed?" "About a quarter of a mustard seed." He replied, "Likewise, I also see a great fruit from a small cause." There, he covered his face with his tongue and asked, "Does a Chakravartin king lie?" He replied, "No." There, that Brahmin developed faith, heard the Dharma, and saw the truth. Then, he went to the country of Kapilavastu. He urged the venerable Kapila three times to listen to the Dharma, but he said nothing. Then he spoke the four mindfulnesses to Ananda, and then in the forest of Kapilavastu, he stayed in a hut made of leaves. A maternal uncle of the venerable Maudgalyayana was living on a mountain near there. The Teacher said to Maudgalyayana, "Think of your uncle." Then, Maudgalyayana
Chinese
那位仙人所居住的住所去了。在那里，商波说道：沙门不要住在这里！这里是婆罗门的住所。目犍连之子说道：我也是婆罗门。他说：你没有净器和倾泻器等。这样说的时候，（目犍连之子说：）婆罗门我即是，知羞耻！净器倾泻器，即是智慧。等等这样说了。即便如此，也不分别场合，目犍连之子降下狂风暴雨，自己喜欢住在树下，欢喜和近欢喜眷属的龙众们，缠绕着目犍连之子的身体，竖立着头颈而住。在那里，商波说道：沙门进入住所吧，目犍连之子，你现在是从仙人的法中退失了吗？这样说了之后，他长久观察，从声音中认出后说：你是目犍连之子吗？是的。为什么来这里？为了你，我要去往佛陀那里。说完，就将他带到导师那里去了。导师说法后，他获得了不来果，以“来吧”受了近圆戒。那个住所里居住的其他所有婆罗门仙人，也都安置在真谛之中。之后，世尊前往俱卢国，住在名为“宝藏稠密”的城市附近的森林里。此时，详细讲述了圣者持国以前的历史。那时，俱卢国的国王向圣者持国听法。导师从宝藏稠密之林的离开后，为俱卢国的大多数人说法，前往北方五取的城镇大象城时，一位婆罗门见到世尊，生起信心，赞颂后，世尊微笑等等，从二十劫后，被授记为名为“应赞自生佛”的圣者。之后，前往名为苏斯那的地方，为众人说法时，有一位名为自在的婆罗门，因容貌姣好而傲慢。他想看看世尊的身体如何，就来了。长久观看后心想：我的容貌比他更加美丽，但高度没有超过。这样想着，就开始观看顶髻，却看不见，
English
He went to the dwelling where that hermit lived. There, Shangbo said: Ascetic, do not stay here! This is the dwelling of Brahmins. Maudgalyayana's son said: I am also a Brahmin. He said: You do not have cleansing implements and pouring vessels, etc. When he said this, (Maudgalyayana's son said:) I am a Brahmin, know shame! Cleansing implements and pouring vessels are wisdom itself. He spoke thus and so on. Even so, without distinguishing the occasion, Maudgalyayana's son sent down fierce winds and rain. He himself was pleased to sit under a tree, and the dragons of the retinue of Joyful and Near Joyful coiled around Maudgalyayana's son's body, raising their necks and staying there. There, Shangbo said: Ascetic, enter the dwelling, Maudgalyayana's son, have you now fallen away from the Dharma of hermits? After he said this, he observed for a long time, recognized him from his voice, and said: Are you Maudgalyayana's son? Yes. Why have you come here? For your sake, I am going to the Buddha. Having said that, he led him to the Teacher. After the Teacher taught the Dharma, he attained the fruit of non-return and received the full ordination with "Come hither." All the other Brahmin hermits dwelling in that abode were also established in the truth. Then, the Blessed One went to the land of Kuru and stayed in the forest near the city called "Dense Treasury." At this time, the previous history of the noble Dhritarashtra was related in detail. At that time, the king of the land of Kuru listened to the Dharma from the noble Dhritarashtra. After the Teacher departed from the forest of Dense Treasury, he taught the Dharma to many people of the land of Kuru, and when he went to the town of Five-Taken in the north, Elephant City, a Brahmin saw the Blessed One, developed faith, and after praising him, the Blessed One smiled, etc., and from twenty kalpas hence, he was prophesied to be a self-enlightened Buddha named "Worthy of Praise." Then, when he went to a place called Susna and taught the Dharma to the people, there was a Brahmin named Power, who was arrogant because of his good looks. He came to see what the Blessed One's body was like. After looking for a long time, he thought: My form is more beautiful than this one, but the height is not greater. Thinking this, he began to look at the topknot, but he could not see it.
Chinese
即使登上高耸的山峰观看，也无法从上方看到佛顶的顶端，随着身量越来越高，只能从下方仰视佛顶。这时，世尊说道：即使你登上须弥山顶观看，也无法看到我的佛顶的边际。然而，在你焚烧祭品的火炉下方的地下，有一个用旃檀圣土制成的佛塔。把它挖出来测量一下，我从父母所生的身量就是那样高。说完，那人挖开火炉下的土地，挖出了佛塔，极度信服，听闻佛法后证悟了真谛。他向导师请求允许，在广阔的土地上竖立了佛塔的标志，因此被称为自在天（དབང་པོ，梵文：Indra，天城体：इन्द्र，IAST：Indra，字面意思：力量）的节日。中间的总结是：自己的国家，授记迦毗罗卫（ཀ་པི་ལ，梵文：Kapilavastu，天城体：कपिलवस्तु，IAST：Kapilavastu，字面意思：黄褐色的住所）。守护地方和象。名为自在天，建立了节日。第九个故事是关于婆罗门村庄等：之后，他们打算前往婆罗门村庄，于是出发了。当他展示大神变时，外道们都逃到边远地区去了。在那里，婆罗门村庄里有很多外道。他们听到导师要来婆罗门村庄的消息后，心想：这会断绝我们的生计。于是这些外道来到婆罗门村庄的民众面前，说：你们只看到了财富，却没看到衰败就要来临。等等，这和建造美好城市的章节相似。如果杀了乔达摩（གོ་ཏ་མ，梵文：Gautama，天城体：गौतम，IAST：Gautama，字面意思：最好的牛），我们才能留下。于是婆罗门村庄的许多人穿上盔甲，拿着棍棒、弓箭等出发了。他们在路上遇到一位释迦族的老人。你们要去哪里？去杀敌人。敌人是谁？乔达摩。如果他是敌人，那谁是朋友？让他们回去，但无法劝阻。他们去了，晚上在一个山岩下休息。那位释迦族老人心想：这些人不会成为导师宣讲佛法的容器，而是会去压制他人。于是他放火烧了那片山岩的森林，婆罗门村庄的士兵们被大火包围，发出巨大的哭喊声，山
English
Even when climbing a high mountain to look, one could not see the top edge of the crown from above. As the body grew taller, one could only look up at the crown. Then, the Blessed One said: Even if you climb to the top of Mount Meru to look, you will not see the edge of my crown. However, under the hearth where you make offerings, there is a stupa made of excellent sandalwood earth. Dig it up and measure it. The height of my body, born from my parents, is that tall. After saying this, that person dug up the earth under the hearth and found the stupa. Greatly convinced, he listened to the Dharma and saw the truth. He asked the Teacher for permission and erected a sign of the stupa on the vast land, hence it was called the festival of Indra (དབང་པོ，梵文：Indra，天城体：इन्द्र，IAST：Indra, literal meaning: power). The summary in between is: One's own country, the prophecy of Kapilavastu (ཀ་པི་ལ，梵文：Kapilavastu，天城体：कपिलवस्तु，IAST：Kapilavastu, literal meaning: tawny dwelling). Protecting the land and the elephant. Named Indra, the festival was established. The ninth story is about the Brahmin village, etc.: After that, they intended to go to the Brahmin village, so they set off. When he displayed great miracles, the heretics fled to the remote areas. There, there were many heretics in the Brahmin village. When they heard that the Teacher was coming to the Brahmin village, they thought: This will cut off our livelihood. So these heretics went to the people of the Brahmin village and said: You have only seen the wealth, but you have not seen the decline that is coming. And so on, this is similar to the chapter on building a beautiful city. If we kill Gautama (གོ་ཏ་མ，梵文：Gautama，天城体：गौतम，IAST：Gautama, literal meaning: best cow), we can stay. So many people from the Brahmin village put on armor, took up sticks, bows and arrows, and set off. They met an old Shakya man on the road. Where are you going? To kill the enemy. Who is the enemy? Gautama. If he is the enemy, then who is the friend? Let them go back, but they could not be dissuaded. They went and rested at night under a cliff. That old Shakya man thought: These people will not become vessels for the Teacher to preach the Dharma, but will suppress others. So he set fire to the forest of that cliff, and the soldiers of the Brahmin village were surrounded by fire, making a great cry, the mountain
English
All the people of that cliff ran to put out the fire, but it blazed even more and could not be extinguished. Then, the Bhagavan went to that place and asked, "Do you want this fire to be extinguished?" They replied, "Please extinguish it." As soon as they said that, the fire extinguished itself. After that, they were all very devoted, respectfully prostrated, and sat before the Bhagavan. The Bhagavan taught them the Dharma, and most of the people of the Brahmin village and those on the cliff saw the truth. Then, the Bhagavan went to the black village of the country of Rohita and pointed to a piece of land, saying, "The three Buddhas of the past, namely Krakucchanda, Kanakamuni, and Kashyapa, resided here." The Bhagavan himself stayed there and said, "In this place, four Buddhas will reside." In this way, he pointed out the seats of the four Buddhas. Then, he went to the abode of the yaksha in the black village, where he taught the Dharma and resided. The yaksha Great Strength offered five hundred boxes of grapes and distributed them to the Sangha. That yaksha and many other yakshas took refuge and were placed in the precepts. For the benefit of the yakshas, the locals built five hundred temples. In this way, after saving Yangpachen from harm, during that time, he mainly worked for the benefit of beings in the regions near the north. Although there are many other minor events in between, only the general outline is recorded here. The summary in between is: the Brahmin village and the four seats were pointed out, and the Great Strength in the black village. The hundredth part is the taming of the beings of the northern regions. Then, the Bhagavan stayed in the temple of the black village, and in the morning, he went for alms, and after that, he washed his feet and sat in the temple. At that time, the Bhagavan thought: My remaining lifespan is short, but there are still many beings to be tamed. If I were to go with Ananda, I would not be able to benefit beings in the northern regions even for a hundred years. Now I will go with the Vajrapani yaksha, the noble Lord of Secrets. Thinking this, he said to Vajrapani: Now I am going to tame Sogma Me. Then, the Bhagavan