Chinese
说：“享用果实，你有什么用？”用燃烧炽热的铁锤击打菩萨的头部，菩萨当即丧命，转生到三十三天，在那里享受了多年的天界安乐。之后又在此赡部洲，转生为陶匠斯巴沃之子，取名为童子显现。当时，他对出世的如来释迦牟尼佛生起了极大的信心，供养了一把新伞，一双鞋子，一个装满净水并擦拭干净的新陶罐，以及一碗酥油。五百位客人也像撒花一样供养。 (并发愿)如来您身如何，眷属、寿命量、刹土如何，您的殊胜妙名如何，愿我也变成那样。以坚定的意愿，发起了无上菩提心。如《贤劫经》中所说：我于往昔贫贱时，对如来释迦牟尼，以酥油供养之，最初发菩提心。如是宣说。第二，中间于三个无数劫中积聚资粮之理：于第一个无数劫，彼大菩萨于释迦牟尼佛前发心，安住于资粮道时，于名为王宫种种胜幢中，成为名为胜幢寿王之子，名为青年精进。彼时，如来名为光蕴，与七十二俱胝眷属一同出世。彼童子亦生起信心，于九十六俱胝年中承侍供养，从积累善根开始，于一个无数劫中积累资粮，获得初地极喜地。之后于第二个无数劫，于名为赡部河金之城中，成为名为美观王之大商主，名为商主慧贤。彼时，如来名为宝支，与
English
Saying, "What use do you have for enjoying the fruit?" he struck the bodhisattva's head with a burning iron hammer. The bodhisattva died immediately and was reborn in the Heaven of the Thirty-Three, where he experienced the bliss of the gods for many years. Then, again in this Jambudvipa, he was born as the son of the potter Spadpa Wo, named the boy Nangje (Illuminator). At that time, he developed great faith in the Tathagata Shakyamuni, who had appeared in the world, and offered a new umbrella, a pair of shoes, a new clay pot filled with clean water and well-cleaned, and a bowl of clarified butter. Five hundred guests also scattered flowers as offerings. (And he vowed:) "O Tathagata, whatever your body is like, your retinue, the measure of your life, your pure land, and whatever your excellent and auspicious name is like, may I also become just like that." With a firm commitment of mind, he generated the supreme mind of enlightenment. As it is said in the Sutra of the Fortunate Aeon: "In a past life, when I was poor, I offered clarified butter to the Tathagata Shakyamuni, and I first generated the supreme mind of enlightenment." Thus it is said. Secondly, the manner of accumulating merit during the intermediate three countless aeons: In the first countless aeon, that great bodhisattva generated the mind of enlightenment in the presence of Shakyamuni and, while dwelling on the path of accumulation, in the royal palace called "Victorious Banner," he became the son of King Tshe Nampar Gyalwa (Victorious Life), named Youthful Exertion. At that time, the Tathagata named Light Heap appeared in the world with seventy-two billion retinue members. That boy also developed faith and served and honored him for ninety-six billion years. Starting from the accumulation of virtuous roots, he accumulated merit for one countless aeon and attained the first bhumi, the Joyful. Then, in the second countless aeon, in the city called Jambu River Gold, he became the great merchant, the chief merchant named She Rab Zangpo (Excellent Wisdom), the son of King Dzewar Nangwa (Beautiful Appearance). At that time, the Tathagata named Konchok Yenlak (Jewel Limb), with
Chinese
并且对与八十俱胝一同降临世间之事深信不疑，从一千年里供养、听法开始积累资粮，从而证得二地离垢地，三地发光地，四地发焰地，五地极难胜地，六地现前地，七地远行地。此后于第三无数劫时，转生为名为云的婆罗门童子。向名为宝贵的婆罗门学习了适合婆罗门的吠陀等学问，完全通晓。为了寻找供养老师的物品，游历四方，最终来到了名为国王降敌的莲花宫殿的集市中心。那座城市用各种装饰品庄严，居住在那里的所有众生也用无数的装饰品庄严。手持各种供品，天空中诸神也降下花雨，演奏着乐器、发出悦耳的歌声，进行着不可思议的供养。他看到后问道：你们在做什么？人们回答说：年轻人，你不知道吗？如来燃灯佛及其眷属已被迎请至国王的宫殿安住。听到此话，那个名叫吉崩的年轻人立刻生起了极大的信心。啊呀，佛陀降临世间比优昙婆罗花还要稀有，极其难得。先缓一缓寻找供养老师的物品吧，用这五百嘎夏巴尼买花供养佛陀吧。他这样想着，便去寻找鲜花。在一个地方，名叫善取女的婆罗门女儿将五十朵乌巴拉花藏在花瓶里。由于那个年轻人的威力，花朵显现在空中。当年轻人说：卖花给我吧。她说：如果答应生生世世做我的丈夫，我就给你。那个女孩说：不要说这样的话，我一直都是清净梵行者。她说：即使这样，也答应一次吧，以后她也不会再阻碍你。他说：那就这样吧，生生世世做你的丈夫。
English
And having faith that eighty crore had come into the world, from offering and listening to the Dharma for a thousand years, he accumulated merit and attained the second ground, the Immaculate Ground; the third, the Luminous Ground; the fourth, the Radiant Ground; the fifth, the Very Difficult to Subdue Ground; the sixth, the Manifest Ground; and the seventh, the Far-Reaching Ground. Then, in the third countless eon, when he became a young Brahmin boy named Cloud, he learned the Vedas and other sciences suitable for Brahmins from a Brahmin named Precious, and he became well-versed. In order to find something to offer to his teacher, he traveled around, and finally came to the center of the market of the Lotus Palace of King Conqueror of Enemies. That city was adorned with all kinds of ornaments, and all the beings living there were also adorned with countless ornaments. Holding various offerings, the gods in the sky also rained down flowers, played musical instruments, and made sweet songs, making inconceivable offerings. Seeing this, he asked, "What are you doing?" The people replied, "Young man, don't you know? The Tathagata Dipamkara and his retinue have been invited to reside in the king's palace." Hearing this, the young man named Kyibung immediately developed great faith. "Alas, the appearance of a Buddha in the world is rarer than the Udumbara flower and extremely difficult to find. Let me postpone searching for something to offer my teacher, and buy flowers with these five hundred karshapanas to offer to the Buddha." Thinking this, he went to look for flowers. In one place, a Brahmin girl named Zanglen Den had hidden fifty utpala flowers in a vase. Due to the power of that young man, the flowers appeared in the sky. When the young man said, "Sell me the flowers," she said, "If you promise to be my husband in all lifetimes, I will give them to you." The girl said, "Don't say such things, I am always a pure celibate." She said, "Even so, promise once, and she will not hinder you again later." He said, "Then so be it, be your husband in all lifetimes."
Chinese
承诺之后，买了五朵乌 উৎপལ་花，献给燃灯佛，铺开黑鹿皮和金色头发作为座位，这样祈祷：如来燃灯佛，请垂视我，请知晓我的殊胜发心，请您踩在我的头发上，请您给我授记。如果我的头发不被踩踏，您也不给我授记，我将在此处枯竭身体。这样祈祷并坚定决心。那位佛陀也领会了他的殊胜发心，踩在他的头发上，并向眷属们开示：诸位比丘，你们不要踩踏这个童子的头发。为什么呢？因为这是包括天神在内的世间的应供处。未来，在一个名为贤劫的时代，众生的寿命达到一百岁时，世尊如来阿罗汉正等觉，明行足，善逝，世间解，调御丈夫，无上士，天人导师，名为释迦牟尼佛将会出现。这样授记之后，他立即升高到七棵多罗树的高度，显现了无数的禅定之门，获得了第八地不动地。如是说：向燃灯佛献上五朵乌 উৎপལ་花，铺开头发作为座位，从而获得了对不善之法的忍耐，您授记我将成为释迦王。这样说道。当燃灯佛亲自授记时，他获得了第八地，也获得了十自在。从那以后，经过无数劫积累资粮，获得了第九地善慧地和第十地法云地。钦波大师说：在三个无数劫的尽头，对毗婆尸佛种下了善根。这样，即使圆满了三个无数劫的资粮，也并非完全圆满。因此，当如来迦叶佛降临世间时，（他）积累资粮直到成为婆罗门童子。这样说。
English
Having made a vow, he bought five utpala flowers and offered them to the Buddha Dipamkara, spreading out black deer skin and golden hair as a seat, and prayed thus: "O Tathagata Dipamkara, please look upon me. Please know my special intention. Please step on my hair and give me a prophecy. If my hair is not stepped on and you do not give me a prophecy, I will dry up my body here." Thus he prayed and made a firm resolution. That Buddha also understood his special intention, stepped on his hair, and declared to the assembly: "O monks, do not step on this boy's hair. Why? Because this is a place of offering for the world, including the gods. In the future, in an age called the Bhadrakalpa, when beings' lifespans reach one hundred years, the Blessed One, the Tathagata, the Arhat, the Perfectly Enlightened One, endowed with knowledge and conduct, the Well-Gone, the Knower of the World, the Guide of Beings, the Unsurpassed One, the Teacher of gods and humans, will become known as Shakyamuni Buddha." After giving this prophecy, he immediately rose to the height of seven tala trees, manifested countless doors of samadhi, and attained the eighth bhumi, the Immovable. As it is said: "Having offered five utpala flowers to the Buddha Dipamkara and spread out hair as a seat, he obtained forbearance towards unwholesome dharmas, and you prophesied that I would become a Shakya king." Thus it was said. When Dipamkara Buddha himself gave the prophecy, he attained the eighth bhumi and also obtained the ten powers. From then on, having accumulated merit for countless kalpas, he attained the ninth bhumi, the Good Intelligence, and the tenth bhumi, the Cloud of Dharma. Chimpo the Great said: "At the end of three countless kalpas, he planted roots of virtue with the Buddha Vipashyin. Thus, even though the accumulation of merit for three countless kalpas was completed, it was not completely perfected in every way. Therefore, when the Tathagata Kashyapa Buddha came into the world, he accumulated merit until he became a Brahmin boy." Thus he said.
Chinese
在（过去）的期间，也曾供养无数的佛陀并听闻佛法。如《月灯经》中说：“佛陀有百千万亿，比恒河沙还要多。全部都降临于此鹫峰山，我已对所有这些世尊做了供养。”按照声闻乘的观点，从伟大的释迦牟尼佛开始，第一个无数劫供养了七万五千尊佛，第二个无数劫供养了七万六千尊佛，第三个无数劫供养了七万七千尊佛。关于这些佛陀的最初和最后，《俱舍论》中说：“毗婆尸、燃灯、宝髻佛，出现在三个无数劫的末尾，最初是释迦牟尼佛。”因此，第一个无数劫的末尾是宝髻佛，第二个无数劫的末尾是燃灯佛，第三个无数劫的末尾是毗婆尸佛，所有劫的最初是伟大的释迦牟尼佛。这就是其中的含义。第三，究竟圆满成佛的方式是：按照声闻乘的观点，“导师和犀角菩提，禅定边际皆唯一。”因此，各自的异生凡夫在三个无数劫中积累了趋向解脱的顺品资粮，其中一位在夜晚降伏了魔军，白天依靠第四禅的真实基础，生起了加行道的暖位等，在黎明曙光出现时，现证了“灭尽和不生”的智慧而成就佛果。他从最初的憍陈如到最后的善贤之间，宣说了佛法，并认为进入了无余涅槃。有些人不承认后两个法轮。按照大乘的观点，佛陀的自性是四身本来自然清净，通过去除暂时的垢染，具备了二种清净的清净，达到了断证的究竟，通过二利的圆满，事业无需勤作自然成就，在轮回未空之前，事业相续不断。像这样的佛陀，即使在这个世界也示现了不可思议的事业，但为了引导难以调伏的众生，示现了十二相成道。如果有人想知道这十二相是佛陀还是菩萨的事业，一些大乘行者认为，即使在王子义成的时候，也是十地菩萨。
English
During that time, he also revered countless Buddhas and listened to the Dharma. As stated in the *Moon Lamp Sutra*: "Buddhas are hundreds of millions of billions, more numerous than the sands of the Ganges. All have descended upon this Vulture Peak Mountain, and I have made offerings to all these Lords of Men." According to the view of the Shravakas, starting from the great Shakyamuni Buddha, in the first countless eon, he revered 75,000 Buddhas; in the second countless eon, he revered 76,000 Buddhas; and in the third countless eon, he revered 77,000 Buddhas. Regarding the first and last of these Buddhas, the *Treasury of Knowledge* states: "Vipashyin, Dipamkara, and Ratnaketu appeared at the end of the three countless eons; the first is Shakyamuni Buddha." Therefore, at the end of the first countless eon is Ratnaketu Buddha; at the end of the second countless eon is Dipamkara Buddha; at the end of the third countless eon is Vipashyin Buddha; and the very first of all eons is the great Shakyamuni Buddha. This is the meaning. Thirdly, the way to ultimately and perfectly attain Buddhahood is: according to the view of the Shravakas, "The Teacher and the Rhinoceros-like Bodhi, all rely on one extreme of meditation." Therefore, each ordinary being accumulates the qualities conducive to liberation in three countless eons. One of them subdues the Maras at night, and during the day, relying on the actual basis of the fourth dhyana, generates the heat stage of the path of application and so on. At dawn, as the sky brightens, he manifests the wisdom of "cessation and non-arising" and attains Buddhahood. From the first Kaundinya to the last Subhadra, he teaches the Dharma and is believed to enter into complete Nirvana. Some do not accept the latter two turnings of the Wheel of Dharma. According to the Mahayana view, the nature of the Buddha is the four Kayas, which are primordially and naturally pure. By removing adventitious stains, he possesses the purity of two purities, reaches the ultimate of abandonment and realization, and through the perfection of the two benefits, his activities are effortlessly and spontaneously accomplished, continuing uninterruptedly until samsara is empty. Such a Buddha, even in this world, has shown inconceivable deeds, but in order to guide those who are difficult to tame, he demonstrates the twelve acts of enlightenment. If one wonders whether these twelve acts are the deeds of a Buddha or a Bodhisattva, some Mahayanists believe that even at the time of Prince Siddhartha, he was a tenth-level Bodhisattva.