Chinese
说：唉，善良的人们，如果一切都是自在天所造，而且是无人所造的自生，那么你们对它所作的礼拜和供养，也都是它自己所作的，你们能得到什么呢？如果一切大罪也是自在天所作，那么对它恭敬有什么功德呢？如果你们所作的和罪恶不是自在天所作，那么它就不应该承诺做一切。另外，自在天是从它自己的前法产生的吗？还是从它自身之外的其他事物产生的？如果从它自己的前法产生，那么在这些法之前没有自在天，因此不应该说一切都是它所作。如果由其他事物所作，那么就像奴隶一样，没有自主权，是由其他事物所作。这样一来，自在天为何说自己不是由因所造，并且恭敬它呢？如果抛弃理性和非理性的分析，说一切都是自在天所作，那么主人不应该把杀猴子的罪过强加于我。这样摧毁了他们的傲慢之后，他召唤那些只说先前行为是原因的人，把他们放在前面说：你们也不应该责备我，如果一切都是先前行为所作，我怎么会有杀猴子的罪过呢？就像先前行为用森林之火焚烧一样，我不应该被责备。如果我有杀猴子的罪过，那就是我杀的，不仅仅是先前行为。如果你们认为行为和行为的原因是无限的，那么所有这些都无法耗尽，因此没有人能够解脱。如果获得快乐的原因——善行，成为痛苦的原因，而获得痛苦的原因——恶行，成为快乐的原因，即使按照这种方式，可以推断说，不依赖于当前努力的先前行为是这样做的，但是，现在所做的快乐和痛苦的原因永远不可能那样混乱，因此，先前行为不是一切的原因。如果是这样，那么新造的行为也会消失。如果新的行为没有成立，那么先前又如何成立？如果先前行为做了一切，那么杀猴子的罪名怎么会加在我身上？这样使他们无话可说。然后，他开始反驳那些主张断灭论的人。
English
Says: Alas, good people, if everything is made by the Lord of Power, and is self-born without being made by anyone, then what do you gain by all the prostrations and offerings you make to it, since it is all done by itself? If all great sins are also done by that Lord of Power, then what merit is there in respecting it? If the deeds and sins you commit are not done by the Lord of Power, then it should not be promised that it does everything. Furthermore, did that Lord of Power arise from its own previous dharma, or was it made by others other than itself? If it arose from its own previous dharma, then since the Lord of Power did not exist before those dharmas, it is not reasonable to say that it did everything. If it was made by others, then like a slave without autonomy, it would be made by others. If that is the case, why does the Lord of Power say that it is not made by causes and respect it? If you abandon the analysis of what is reasonable and unreasonable and say that everything is done by the Lord of Power, then the master should not impose the fault of killing the monkey on me. Having thus destroyed their pride, he summoned those who say that only previous actions are the cause, placed them in front and said: You should not blame me either, for if everything is done by previous actions, how can I have the fault of killing the monkey? Just as previous actions burn with forest fire, I should not be blamed. If I have the sin of killing the monkey, then I killed it, it was not just previous actions. If you believe that actions and the causes of actions are endless, then all of them cannot be exhausted, so no one can be liberated. If the cause of achieving happiness—virtue—becomes the cause of suffering, and the cause of achieving suffering—non-virtue—becomes the cause of happiness, even in this way, it can be inferred that previous actions, which do not depend on current efforts, did so, but the causes of happiness and suffering that are now being accomplished can never be so confused, so previous actions are not the cause of everything. If so, then newly created actions will also disappear. If new actions are not established, then how can previous ones be established? If previous actions did everything, how can the blame for killing the monkey be placed on me? Thus he made them speechless. Then he began to refute those who assert annihilationism.
Chinese
未调伏者说道：你们为何责骂我？如果像你们一样认为没有来世，那谁还会努力行善止恶呢？智者们也应该随心所欲地行事。如果那样，即使杀了猴子，罪过又归谁呢？现在世人因为害怕被嘲笑才行善止恶，如果这样想，那么自己所承诺的话语和行为不一致，也没有看到这也会成为被人们嘲笑的对象。如果有人安住于世俗的行事方式，却忘记了自己所说的宗义的意义，那么说那个宗义就没有意义，像这样没有意义的事情，即使在孩子中也是最差劲的。还有，你说：具有各种颜色等多种功德的树木，虽然不是业力所造，但也会在自己的时节出现。如果被焚烧或砍伐等破坏了，那么被破坏的东西就不会再次生长，同样，一切世间都和它一样，不会到来世，那么这样的理由或论证是什么呢？不区分因缘聚合则生，不聚合则不生的道理，只是片面的说法而已。即使那样，如果喜欢断见，那么杀了猴子或人又有什么可责备的呢？说完这些，那些人都无言以对。于是，他叫来精通婆罗门种姓宗义的人，说道：你们为何责骂我？如果认为种姓是出自于建立统治的婆罗门教义，并且为此而努力，那么为了统治，行善或不行善都可以。无论做什么都可以。然后自己解脱后，用财富来修行佛法。因为有这样的想法，所以我对你说：即使是对有需要的亲友，也不考虑是否合乎善法，那么我为了得到猴皮而杀了这只猴子，婆罗门教义又有什么可责备的呢？或者认为因为没有慈悲心而杀了它，或者认为这种行为的结果是痛苦，如果不把婆罗门教义放在首位，你又何必追随其他的道路呢？如果说这样说是合乎理性的宗义，那么迷惑的人们又会怎么样呢？唉！那些无耻之徒的
English
The untamed one said: Why do you all scold me? If, like you, one believes that there is no afterlife, then why should anyone strive for virtue and avoid evil? Even the wise should act as they please. If that were the case, even if a monkey is killed, who would bear the blame? Now, if one thinks that people perform virtuous deeds and avoid evil for fear of being ridiculed by the world, then failing to see that acting inconsistently with one's own vows also becomes an object of ridicule is a mistake. If someone abides by worldly customs and forgets the meaning of the doctrine they profess, then speaking that doctrine is meaningless, and such meaninglessness is the worst even among children. Furthermore, you say: Trees with various qualities, such as colors, are not created by karma, yet they appear in their own time. If they are destroyed by burning or cutting, those destroyed objects will not grow again. Similarly, all the world is like that and will not appear in the next life. What kind of reason or argument is that? Without distinguishing the principle that when causes and conditions come together, things arise, and when they do not, they do not, it is merely a superficial statement. Even so, if one delights in nihilistic views, what is there to blame in killing a monkey or a person? After saying these things, they were all speechless. Then he called the one who was skilled in the doctrines of the Brahmin caste and said: Why do you all scold me? If you think that caste comes from the Brahmin teachings that establish governance, and you strive for it, then for the sake of governance, it is acceptable to do good or not do good. You can do whatever you want. Then, after liberating yourself, you should practice the Dharma with wealth. Because of this thought, I say to you: Even for friends and relatives in need, if you do not consider whether it is in accordance with virtue, then what is there to blame in the Brahmin teachings for my killing this monkey for its skin? Or, if you think that it was killed without compassion, or that the result of such an action is suffering, if you do not prioritize the Brahmin teachings, why do you follow other paths? If saying such things is a rational doctrine, then what will happen to the deluded people? Alas! The shameless ones'
Chinese
将它置于实践中，使非佛法得以弘扬。你们却乐于此道，认为这是经论所示，并执着地认为这是真实的，那么即使杀了猴子也不应受到责备。如此，在那群人中，习惯于趾高气扬，甚至在国王面前也压制大臣们，国王得知后心生敬佩和喜悦，于是对国王说：我并非杀死了有生命的猴子，这只是个幻化之身，为了谈论这样的话题而幻化的。因此，请您不要对我另眼相看。说完，便放出了那个显现的幻化之身，国王及其随从都深感信服。明明看见是由因缘所生，却说：了知自主的他方世界，接受善行且具悲心者，谁会杀害众生？伟大的国王请听我说，宣说无因和自主的见解，不认为存在，却持有王族的正统理论，为了些许名声而著书立说，如此诡辩之士怎能承认？人王啊，见解是好是坏？由相似的因所成就，你若考察这些，言语和行为都会变得清晰。因此，应该依止良好的见解，因为邪见会导致毁灭。远离恶人，亲近圣者，就能明白这个道理。等等，这些都是关于亲近圣者、远离恶友，以及以慈悲之心如法治理百姓的教诲。国王及其随从都远离了邪见之路，进入了正见，随即升入天空。民众恭敬地顶礼膜拜并供养，然后又回到了寺院的住所。༈。 此外，当导师世尊化身为名为“渴望寂静”的居士，如同一棵巨大的娑罗树时，他富有且拥有众多财富，并勤于寻求善说，没有任何东西是他不愿放弃的。他从虚空中听到了声音说：如来无量光（梵文：Amitābha，梵文天城体：अमिताभ，梵文罗马拟音：Amitābha，汉语字面意思：无量光）为了断除一切众生的疑惑，示现一切道路，降临于世。于是又问，如来住在哪里？
English
Having put it into practice and made non-dharma flourish. You are happy with this, thinking it is taught by the scriptures, and clinging to it as true, then even killing a monkey should not be blamed. Thus, in that assembly, accustomed to being arrogant and even suppressing the ministers in front of the king, the king, knowing this, felt admiration and joy, and said to the king: I have not killed a monkey with life, this is just an illusion, an illusion made for the sake of discussing such topics. Therefore, please do not look at me differently. Having said this, he released that manifested illusion, and the king and his entourage were deeply convinced. Clearly seeing that it is produced by causes, yet saying: Knowing the autonomous other world, accepting good deeds and having compassion, who would kill sentient beings? Great king, please listen to me, proclaiming causelessness and autonomous views, not believing in existence, yet holding the orthodox theory of the royal family, writing books for the sake of a little fame, how can such a sophist admit? Lord of men, is the view good or bad? Accomplished by similar causes, if you examine these, words and deeds will become clear. Therefore, one should rely on good views, because wrong views lead to destruction. Abandoning bad people and relying on holy ones, one will understand this principle. Etc., these are all teachings about relying on holy ones, abandoning bad friends, and governing the people righteously with compassion. The king and his entourage all departed from the path of wrong views and entered the right view, and immediately ascended into the sky. The people respectfully prostrated and made offerings, and then returned to the monastery's residence. ༈. Furthermore, when the teacher, the Blessed One, transformed into a householder named "Desiring Solitude," like a great sala tree, he was rich and possessed many treasures, and diligently sought good speech, there was nothing he was unwilling to give up. He heard a voice from the sky saying: The Tathagata Amitabha (梵文：Amitābha，梵文天城体：अमिताभ，梵文罗马拟音：Amitābha，汉语字面意思：无量光) has appeared in the world to cut off the doubts of all sentient beings and show all paths. Then he asked again, where does the Tathagata reside?
Chinese
当被问及道路有多远等问题时，正如所指示的那样，他召集了大臣和村庄的首领，所有的人都跟随他前往东方，在距离十亿万由旬的地方，有一座名为“须弥山顶”的城市，他们都前往如来佛的住所。在那里，诸神供养佛陀，从远处就看到了佛陀美丽而闪耀的身体，他们下了车，前往佛陀居住的花园，佛陀的神力使凉风吹拂，香水的雨降下。领悟到那位户主的想法后，用甘露般清凉的光芒抚慰，消除了路途的疲惫。看到如来佛在相当于一棵棕榈树高度的空中行走，那位渴望隐居的户主祈祷说：我所听到的正如我所见到的那样，甚至比那更好。在世间，没有像您一样的智慧和功德。佛陀回答说：户主，你说的话，变得隐居是很好的。就像你在这里长久地，非常依赖善的根本一样。在世间，没有像我一样的人，怎么会有比我更好的人呢？户主，稍微在心中，提出你想要的请求。确定你想要什么，我将使你的心满意足。今天，毫无疑问地问我任何问题。那位户主祈祷说：如何从禅定中升起？禅定，禅定，喜悦的功德。如何才能全心投入其中？请告诉我这些问题。通过什么善的根本，知识才能被理解？请告诉我那些关于具备和知识的原因的问题。于是，如来佛无量光以一偈的预言完全使他满意：无相的禅定，对于升起也非常确定。通过什么知识，那个禅定，分别获得后完全了解。这样说之后，那位户主完全安住在无生之法中，没有犹豫和怀疑，使那个眷属显现，并祈祷说：世尊的教诲，如何才能完全理解？佛陀回答说：恒河沙数的众生
English
When asked about the distance of the road and so on, as instructed, he gathered the ministers and village chiefs, and all the people followed him eastward, to a city called 'Mount Sumeru's Peak,' ten billion yojanas away, and they all went to the abode of the Tathagata. There, the gods made offerings to the Buddha, and from afar they saw the Buddha's beautiful and radiant body, they dismounted from their chariots and went to the garden where the Buddha resided, and by the Buddha's power, cool breezes blew and rains of fragrant water fell. Having understood the thoughts of that householder, he soothed him with the cool light of nectar, eliminating the fatigue of the journey. Seeing the Tathagata walking in the sky at a height equivalent to a single palm tree, that householder who desired solitude prayed: What I have heard is as I have seen, and even better than that. In the world, there is no wisdom or merit like yours. The Buddha replied: Householder, what you say, becoming solitary is good. Just as you here for a long time, greatly rely on the root of virtue. In the world, there is no one like me, how could there be anyone better than me? Householder, slightly in your mind, ask whatever requests you desire. Determine what you want, and I will make your heart content. Today, ask me any questions without hesitation. That householder prayed: How does one arise from meditation? Meditation, meditation, the joy of merit. How can one fully devote oneself to it? Please tell me these questions. Through what root of virtue can knowledge be understood? Please tell me those questions about the causes of possession and knowledge. Then, the Tathagata Amitabha completely satisfied him with a prophecy in one verse: The formless meditation, is also very certain for arising. Through what knowledge, that meditation, having obtained it separately, is fully understood. Having said this, that householder fully abided in the Dharma of no birth, without hesitation or doubt, made that retinue appear, and prayed: The teachings of the Bhagavan, how can they be fully understood? The Buddha replied: Beings as numerous as the sands of the Ganges