Chinese
然后，光明王之子长寿童子，以及其他众多眷属，一同前往弥祖茹迪尔城。脱下头饰、伞、剑、拂尘和鞋子这五种国王的服饰，交给长寿童子，让他从寺庙门口开始，让仆人们在外面等候。在那里，他们听说国王有秘密的事情要做，于是眷属们就留在那里。他进入寺庙后，向世尊的足下顶礼，以极大的虔诚提出了许多请求。世尊也广泛地赐予了如甘露般的法门。由于耽搁了很长时间，长寿童子心想：现在如果不立圣生为国王，他可能会杀死父王光明王，对我也有害。于是他带着国王的五种服饰返回舍卫城，拥立圣生为国王。光明王向导师的足下顶礼后，从寺庙出来，发现没有仆人和马车，询问情况后，他们说：那些人已经走了很久了。国王自己徒步走了一段路，遇到了两位王妃，向她们讲述了事情的经过。他说：我一直祈愿圣生能够获得王位并享受安乐。现在他能获得王位真是太好了。花鬘女，你以前已经体验过我的王位的快乐了，现在去体验儿子的王位吧。说完，就和夏花女一同前往王宫了。之后，圣生为了摧毁释迦族，准备军队前来。导师心想：现在还有很多释迦族人没有见到真理。于是他看到路边有一棵干枯的沙科塔树，树叶稀疏，树荫很小，便坐在树下。圣生看到后，向佛陀的足下顶礼，问道：为什么舍弃其他好的树木，而坐在这里呢？佛陀回答说：这是我的亲戚们栽种的，所以亲戚的树荫非常凉爽。在那里，圣生认为世尊是亲戚释迦族
English
Then, the son of King Light, the long-lived youth, along with many other attendants, went to the city of Mizurudir. Taking off the five royal garments—the headdress, umbrella, sword, whisk, and shoes—he handed them to the long-lived youth, instructing the servants to wait outside from the temple gate. There, they heard that the king had secret matters to attend to, so the attendants remained there. He entered the temple, prostrated at the feet of the Blessed One, and made many requests with great devotion. The Blessed One also extensively bestowed teachings like nectar. As a long time passed, the long-lived youth thought: If I do not appoint Holy-born as king now, he might kill my father, King Light, and it would also be harmful to me. So he took the five royal garments and returned to Shravasti, installing Holy-born as king. King Light, having prostrated at the feet of the Teacher, came out of the temple and found no servants or chariots. When he inquired, they said: Those people have been gone for a long time. The king himself walked a short distance on foot and met two queens, to whom he recounted what had happened. He said: I have always prayed that Holy-born would attain the kingdom and enjoy happiness. It is good that he has obtained the kingdom today. Garland Woman, you have already experienced the pleasure of my kingdom before, now go and experience the kingdom of my son. Having said this, he went to the royal palace together with Summer Flower Woman. After that, Holy-born, in order to destroy the Shakyas, prepared an army and came. The Teacher thought: Now there are still many of the Shakya race who have not seen the truth. So he saw a dried-up Shakota tree by the roadside, with sparse leaves and a small shade, and sat under it. Holy-born saw him and prostrated at his feet, asking: Why have you abandoned other good trees and are sitting here? The Buddha replied: This was planted by my relatives, so the shade of relatives is very cool. There, Holy-born thought that the Blessed One was a relative of the Shakya race.
Chinese
想到母亲如此慈爱，（军队）有一次便撤兵回去了。此后，世尊前往迦毗罗卫（ser skya）和释种住地（lhas bstan），再次为释迦族人宣讲与权势相应的佛法，使先前未见真谛的释迦族人全部得见真谛。除了刚出生不久、身体尚未发育成熟的婴孩，以及少数持有邪见者外，所有释迦族的男女老少，以及靠残羹剩饭为生的奴仆，都得见了真谛。在迦毗罗卫（ser skya）等地，释迦族居住的地区，几乎找不到凡夫俗子，如同费尽心思也无法寻觅一般。如此一来，世尊的亲眷以及依附于他们的人，都获得了究竟无上的安乐。当时，光明王（gyal po gsal gyal）、恶人童授的最终行为，以及七万七千释迦族人被屠杀等，释迦族所经历的苦乐，都令人不寒而栗。第一百零八个故事是关于婆罗门甘波被授记成佛的预言。此后，世尊住在王舍城（rgyal po'i khab）的光明园林（'od ma'i tshal）中。当时，南方山中有一位名叫甘波的婆罗门，他非常富有，正在举行盛大的祭祀活动。所有外道和婆罗门都来到他的祭祀场所接受布施。他心想：如果沙门乔达摩也能来接受我的祭祀就好了。世尊知晓了他的想法，便带领一千名比丘前往那里，加持那些婆罗门和乞丐，使他们只能看见世尊一人，而看不见其他僧众。之后，婆罗门甘波看见导师前来，便说：沙门，请过来享用我的祭祀吧！世尊说：首先，请把我的钵装满，之后我再享用。于是，婆罗门倒入许多食物，但钵却始终无法装满，婆罗门因此生起傲慢心，心想：竟然无法装满这个钵，还想让我举行祭祀吗？他更加卖力地倾倒食物，这时，成千上万的
English
Thinking that his mother was so loving, (the army) once withdrew and went back. Thereafter, the Blessed One went to Kapilavastu (ser skya) and the abode of the Shakyas (lhas bstan), and again taught the Dharma to the Shakyas in accordance with their power, so that all the Shakyas who had not seen the truth before saw the truth. Except for infants who had just been born and whose bodies had not yet fully developed, and a few who held wrong views, all the men, women, old, and young of the Shakya clan, and all the servants who lived on leftovers, saw the truth. In the lands of the Shakyas, such as Kapilavastu (ser skya), it was almost impossible to find ordinary people, as if they could not be found even if one searched diligently. In this way, all the relatives of the Blessed One and those who relied on them obtained ultimate and unsurpassed happiness. At that time, the terrifying experiences of the Shakya clan, such as the actions of King Prasenajit (gyal po gsal gyal), the final deeds of the wicked Drona, and the massacre of seventy-seven thousand Shakyas, were terrifying. The one hundred and eighth story is about the prophecy of the Brahmin Gampo being prophesied to attain enlightenment. After that, the Blessed One was staying in the grove of Radiance ('od ma'i tshal) in Rajagriha (rgyal po'i khab). At that time, there was a Brahmin named Gampo in the southern mountains who was very wealthy and was engaged in a great sacrificial offering. All the heretics and Brahmins came to his sacrificial site to receive alms. He thought, 'It would be wonderful if the ascetic Gautama could come and receive my offering.' The Blessed One, knowing his thoughts, went there with a thousand monks and blessed those Brahmins and beggars so that they could only see the Blessed One and not the other monks. Then, the Brahmin Gampo saw the Teacher coming and said, 'Ascetic, please come and enjoy my offering!' The Blessed One said, 'First, please fill my bowl, and then I will enjoy it.' So the Brahmin poured in a lot of food, but the bowl could never be filled, and the Brahmin became arrogant and thought, 'I can't even fill this bowl, and he expects me to make an offering?' He poured in the food even more vigorously, and at that time, thousands of
Chinese
能容纳使一个充满的食物，并且以此加持使之充满。他说：‘沙门乔达摩，容器已经满了，现在请享用吧。’然后，世尊显示神通，婆罗门等所有的人都看见成千上万的比丘也都在那里。世尊和他的眷属在婆罗门的地方接受供养，婆罗门也生起了极大的信心，向世尊和他的眷属供养斋饭。最后，他向导师献上了价值百万的衣服，也向比丘们每人献上一件衣服，并发愿获得无上的佛果。世尊也授记他将获得无上的菩提。像这样，过去和未来都有无数的人发起了菩提心，并发愿，并且得到了授记。第一百零九，讲述不衰退之因：之后，导师前往王舍城，住在光明园林时，将讲述双胜之一涅槃的故事。之后，导师住在鹫峰山时，阿阇世王派遣婆罗门雨势前往导师面前，问道：‘如果我要彻底消灭修行者，您有什么指示？’请记住世尊的预言。’雨势也这样问了，世尊回答说：‘我已说了修行者不会衰退的七个原因。’七个是：经常集会并长久安住于集会中；在行住坐卧、需求和行为上保持一致；不放弃不应追求的欲望，按照戒律行事；不接近不应接近的妇女；尊敬长者并听从他们的话；供养佛塔，不放弃以前的标志；以信心侍奉地方的阿罗汉。’修行者即使只具备其中一个条件，阿阇世王也无法战胜他们，更何况具备七个条件呢？’说完，婆罗门雨势就离开了。召集所有比丘，讲述了僧团不会衰退的七个原因，前三个与修行者的情况相同。
English
It can hold food that fills one up, and it is blessed to be filled. He said, 'Ascetic Gautama, the vessel is full, now please enjoy it.' Then, the Blessed One displayed miraculous powers, and all the people, including the Brahmin, saw thousands of monks also present there. The Blessed One and his retinue accepted offerings at the Brahmin's place, and the Brahmin also developed great faith, offering alms to the Blessed One and his retinue. Finally, he offered clothes worth a million to the teacher and also offered each monk a piece of clothing, and made aspirations to attain unsurpassed Buddhahood. The Blessed One also prophesied that he would attain unsurpassed Bodhi. Like this, in the past and future, countless people have generated the mind of Bodhi, made aspirations, and received prophecies. One hundred and ninth, speaking of the causes of non-decline: After that, the teacher went to Rajagriha and stayed in the Light Garden, and the story of the Nirvana of one of the two supreme ones will be told. After that, when the teacher was staying on Vulture Peak Mountain, King Ajatashatru sent the Brahmin Varshakara to the teacher's presence and asked, 'If I want to completely eradicate the practitioners, what instructions do you have?' Remember what the Blessed One prophesied.' Varshakara also asked in this way, and the Blessed One replied, 'I have spoken of seven causes for the practitioners not to decline.' The seven are: frequently gathering and abiding long in gatherings; remaining consistent in going, staying, needs, and actions; not abandoning desires that should not be pursued, acting according to the precepts; not approaching women who should not be approached; respecting elders and listening to their words; making offerings to stupas and not abandoning previous signs; serving the Arhats of the region with faith.' Even if the practitioners possess only one of these conditions, Ajatashatru will not be able to defeat them, let alone possess seven conditions?' After speaking, the Brahmin Varshakara left. Gathering all the monks, he spoke of the seven causes for the Sangha not to decline, the first three being the same as in the case of the practitioners.
Chinese
一样。其余四种是不受贪欲的支配，恭敬侍奉年长的长老，在寂静处安住，以及以信心对梵行者供养法衣等。此外，还宣说了许多不退转之法七法，以及令人喜悦的六法。第一百一十是前往广阔的道路：此后，如同广阔城邦的人们派遣使者迎请一样，从鹫峰山前往拥有光明手杖的城市，住了一夜。第二天，前往红色之城，对居住在那里的在家人宣说了放逸的五种过患，即失去财富，在集会中感到羞愧，名声不好，自己后悔，死后堕入恶趣。对于不放逸者，则宣说了与此相反的五种利益。那天晚上，在家人祈请住在那里，于是住在红色之城的住所。当时，为了摧毁婆罗门夏季的抛弃者们，在红色之城建造城市，预言由于天神的力量强大，会发生混合，成为城市的 श्रेष्ठ，以及出现三种恐惧，这之间与之前一样。之前与北方调伏相关联发生的事情，仅仅是建造红色之城，而这里说的是摧毁抛弃者们，因为是建造堡垒、要塞和战斗装备，所以区别就在于此。第二天早上，婆罗门夏季供养了伞盖，请求为红色之城的居民回向善根，世尊也这样做了，然后从城市的中心前往西门。走到外面，向北方弯曲，从恒河的此岸消失，瞬间出现在彼岸，就这样以神变离去了。拥有神通的比丘们也与此相似，而普通的眷属们则是通过船、木筏、草筏等各种方法过去的。之后，经过恒河北岸的城市丰饶之城，住在北方沙巴的园林里。
English
same. The remaining four are not being dominated by desire, reverently serving elderly elders, dwelling in solitude, and with faith offering robes and so on to those who practice pure conduct. Furthermore, he also proclaimed many sets of seven non-declining dharmas, and six dharmas that bring joy. The one hundred and tenth is going to the wide road: Thereafter, just as the people of the wide city-state sent messengers to invite him, he went from Vulture Peak Mountain to the city with the luminous staff, and stayed one night. The next morning, he went to the Red City, and to the householders living there he proclaimed the five faults of negligence, namely, loss of wealth, feeling ashamed in assemblies, bad reputation, self-regret, and going to bad destinies after death. For the diligent, he proclaimed five benefits that are the opposite of these. That night, the householders requested him to stay there, so he stayed in the residence of the Red City. At that time, in order to destroy the Brahman summer renunciates, they built a city in the Red City, prophesying that due to the great power of the gods, there would be mixing, it would become the best of cities, and three fears would arise, the interval being the same as before. The previous event that occurred in connection with the northern taming was merely the building of the Red City, but here it says destroying the renunciates, because it is building fortresses, strongholds, and fighting equipment, so the difference lies in that. The next morning, the Brahman summer offered an umbrella, requesting that merit be dedicated for the sake of the residents of the Red City, and the Teacher also did so, and then went from the center of the city to the west gate. Going outside, he bent towards the north, disappeared from the near shore of the Ganges, and instantly appeared on the far shore, and departed in such a miraculous way. Monks with miraculous powers were also similar to this, while the ordinary retinue went by various means such as boats, rafts, and grass rafts. Then, passing through the city of Abundance on the north bank of the Ganges, he stayed in the grove of Shaba in the north.