Chinese
因此，当十方世界如同恒河沙数般震动，光明普照时，那两个童子听到声音后，便从如来佛的脚下站起身来，大千世界的诸天人和谐地发出悦耳的声音，天空中降下花雨。那两个童子起身，向如来佛的足部顶礼，绕佛三匝，合掌，瞻仰如来佛的容颜，然后退到一旁。这时，如来佛对善慧说：“这两个童子来到我的脚下，心中如先前所说的那样祈求。”然后，菩萨善慧为了众多有情的利益和安乐，请求佛陀宣说这两个童子的祈求。佛陀开示说：“善男子，国王环绕所作的布施，不如菩萨居住在寂静处，住在寂静处和极寂静处，仅仅一弹指间，对于诸法不生不灭的忍耐，要知道这是最大的福德聚。更何况国王环绕的布施呢！大千世界中的所有有情，每一个有情所作的布施都如国王环绕的布施那么多，所有这些布施的福德，都不及菩萨进入殊胜的意乐，行于正道，如理精进，对于诸法空性、无来无去的道理，仅仅一弹指间忍耐并安住的福德的百分之一、千分之一、万分之一，乃至无法比拟。更何况大千世界所有有情的福德聚呢！如同恒河沙数世界中的每一个有情，在极短的时间内，如一弹指间，国王环绕所作的布施和善行所积聚的福德那么多，所有这些有情以这样的方式，在恒河沙数劫中所作的布施和善行，都比不上这两个童子的
English
Therefore, when the fields of the ten directions were known to shake as many times as the sands of the Ganges River, and when they were filled with light, the two boys, having heard that sound, rose from the feet of the Thus-Gone One, and the gods and humans of that great thousandfold world emitted harmonious and pleasant sounds, and a rain of flowers fell. The two boys rose, prostrated at the feet of the Thus-Gone One, circumambulated him, folded their palms, gazed at the face of the Thus-Gone One, and sat to one side. Then, the Thus-Gone One spoke to Good Intelligence, "These two boys have approached my feet and made a request in their minds, as described above." Then, the Bodhisattva Good Intelligence, for the benefit and happiness of many beings, requested that the Thus-Gone One explain the request made by these two boys. The Thus-Gone One said, "Son of good family, the meritorious giving of King Encircled is surpassed by a Bodhisattva dwelling in solitude, abiding in a solitary place and a very solitary place, and merely for the time it takes to snap one's fingers, whatever patience is obtained with regard to the fact that all phenomena are unborn, that should be known as the greatest accumulation of merit. Let alone the giving of King Encircled! From all the sentient beings in the great thousandfold world, the merit of each sentient being giving as much as the giving of King Encircled, does not equal, even by a hundred, a thousand, or a hundred thousand parts, the merit of a Bodhisattva who has entered the path of superior intention, who strives properly, and who, for the time it takes to snap one's fingers, endures and abides in what is called the emptiness of all phenomena and the absence of coming and going. Let alone the accumulation of merit of all the sentient beings of the great thousandfold world! Each sentient being in worlds as numerous as the sands of the Ganges River, for a moment, an instant, a short time, as long as it takes to snap one's fingers, having given the giving of King Encircled and accumulated virtue, and all those sentient beings having done that as many times as that, and having manifestly accumulated giving and virtue for as many eons as there are sands in the Ganges, does not equal that of these two boys.
Chinese
据说，以殊胜的意乐，触及如来的足并顶礼的福德，即使是百分之一也无法穷尽。于是，该眷属中的八万四千比丘，对如此的智慧和发心表示赞叹。对此，佛陀开示说：‘即使你们的心没有完全解脱，你们也能凭借此善根，如恒河沙数般多次成为转轮王的统治者，最终证得圆满菩提。’之后，那两个童子按照向如来请示的意义，赞叹了对空性的信奉、安住于寂静以及布施佛法的功德。那两个童子显现出高达七棵多罗树的高度，并以偈颂专门讲述深奥的佛法，使得八万四千众生发起无上菩提心，并创造了无量众生圆满各种善根的因缘。然后，那两个童子从空中降下，讲述安住于平等性的发心，使得成千上万的菩萨获得了不生法忍，国王穆库恰及其一千个儿子和五千个国王一起，也发起了无上菩提心。之后，那两个童子出家，国王穆库恰也将王位传给了他的长子，然后与所有其他的儿子、八万四千名妇女、五千个国王以及无数的众生一起出家。将王位传给长子之后，过了七天，长子独自前往寂静之处，对王位感到厌倦，生起了出家的念头。在满月之夜，当他在四大部洲游历时，以偈颂表达了对出家之地的渴望。在四大部洲中，没有一个众生喜欢住在家里，所有人都安住在出家的念头中。如来知晓此事后，在四大部洲的所有城镇和乡村，化现为比丘僧团，使得所有人都出家。如此出家的人们，无需耕耘便获得了稻米萨鲁的种子。
English
It is said that the merit of touching the feet of the Tathagata and prostrating with excellent intention cannot be exhausted even by one percent. Then, the eighty-four thousand monks in that assembly expressed their admiration for such wisdom and aspiration. To this, the Buddha taught: 'Even if your minds are not completely liberated, you can, through this root of virtue, become the ruler of the wheel-turning king as many times as there are sands in the Ganges, and ultimately attain perfect enlightenment.' After that, the two boys, according to the meaning of what they had asked the Tathagata, praised the merit of devotion to emptiness, dwelling in solitude, and giving the Dharma. The two boys manifested to be as tall as seven Tala trees, and by specially speaking about the profound Dharma in verses, they caused eighty-four thousand beings to generate the unsurpassed Bodhicitta, and created the cause for countless beings to perfect various roots of virtue. Then, the two boys descended from the sky, and by speaking of the aspiration to abide in the nature of equality, they caused tens of thousands of Bodhisattvas to obtain the tolerance of non-arising Dharma, and King Mukucha, along with his thousand sons and five thousand kings, also generated the unsurpassed Bodhicitta. After that, the two boys renounced the world, and King Mukucha also passed the throne to his eldest son, and then renounced the world together with all his other sons, eighty-four thousand women, five thousand kings, and countless beings. After passing the throne to the eldest son, after seven days, the eldest son went alone to a quiet place, became tired of the throne, and generated the thought of renouncing the world. On the night of the full moon, as he traveled in the four continents, he expressed in verses his desire for the place of renunciation. In the four continents, not a single being liked to live at home, and all abided in the thought of renunciation. Knowing this, the Tathagata manifested as a Sangha of monks in all the towns and villages of the four continents, causing everyone to renounce the world. Thus, those who renounced the world obtained the seeds of rice salu without plowing.
Chinese
从如意树田中生出丝绸缝制的珍贵衣服，成为天人们的侍从。之后，那两个童子出家，安住于精进修行，六十三百千年中，从未被昏沉和睡眠所压倒。除了吃饭之外，也不安住于坐着，在一切行走和返回中，都生起一切智的心，并且对那个心也不生起傲慢。在那时，也修成了名为“随顺一切”和“具有金刚处”的等持，那两个童子无论在哪个方向结跏趺坐，那个地方都恒常安住于金刚的自性中。听闻并受持十方一切的百千俱胝佛陀说法，并且也为其他众生广为开示。四大部洲世界的众生中，凡是成为声闻乘的众生，没有一个众生在仍然是凡夫的情况下死去。凡是所有众生中最懈怠的那些，也变成了不还者，死后转生到净居天。凡是成为独觉乘的那些，死后转生到没有佛陀住世的刹土中的富裕人家，并且依靠往昔的善根而出家，七日之内获得自菩提，他们也为了无量无数的众生做利益，然后入于涅槃。凡是成为菩萨乘的那些，修成了五神通和四梵住，获得了不退转的无畏和陀罗尼。当时的国王名为“圆满”，就是导师释迦王。菩萨慈氏是王子青年幼子，如来光明保护是菩萨善慧，妙吉祥童子是童子法，菩萨太阳藏是童子善法。如此，名为法和善法的两位比丘，少做事，安住于随顺于为了自己的利益而精进。
English
Precious clothes sewn from silk arose from the wish-fulfilling tree field, becoming the servants of the gods. Then, those two boys renounced and dwelt in diligent practice, and for sixty-three hundred thousand years, they were never overcome by drowsiness or sleep. Except for eating, they did not remain seated, and in all going and returning, they generated the mind of omniscience, and did not become arrogant about that mind. At that time, they also accomplished samadhi called "Following All" and "Having the Vajra Place," and wherever those two boys sat in the lotus position, that place constantly remained in the nature of vajra. Having heard and held the Dharma taught by hundreds of thousands of billions of Buddhas in all ten directions, they also extensively taught it to others. Among the sentient beings of the four continents, none of those who became vehicles of the Hearers died while still being an ordinary being. Even those who were the most lazy among all beings became non-returners, and after death, were born in the Pure Abodes. Those who became vehicles of the Pratyekabuddhas, after death, were born into wealthy families in lands where Buddhas do not reside, and having renounced through the roots of previous virtue, they attained self-enlightenment within seven days, and they also benefited countless sentient beings and then entered nirvana. Those who became vehicles of the Bodhisattvas accomplished the five superknowledges and the four Brahma-viharas, and obtained unassailable fearlessness and dharani. The king at that time, named "Parimandala," was the teacher Shakya King himself. Bodhisattva Maitreya was the prince, the youngest son, and Tathagata Light-Protected was Bodhisattva Good Wisdom, and Manjushri Kumara was the boy Dharma, and Bodhisattva Sun-Essence was the boy Good Dharma. Thus, the two monks named Dharma and Good Dharma did little and dwelt diligently following what is beneficial for themselves.
Chinese
不应供养世尊的遗体，也不应去佛塔处。然后，无数的天人和新学比丘们指责这两位比丘，说他们不供养和绕拜如来的遗体，是不信和不敬。两位比丘说：朋友们，怎样才能供养如来，通过什么方式，即使没有意识的遗体也能获得供养呢？比丘和天人们说：这些遗体是由戒律等蕴组成的，因此它们是值得供养的。两位比丘说：那么，戒律、禅定、智慧、解脱和解脱智见本身才是值得供养的，而不是遗体值得供养，难道不是吗？比丘和天人们说：正是这样。两位比丘说：朋友们，那么戒律等的特征是什么呢？天人和比丘们说：它们的特征是没有显现造作。两位比丘说：那么，通过显现造作能供养没有显现造作的吗？比丘和天人们说：不能。两位比丘说：朋友们，因此你们也不要显现造作我，这样就等于供养了。如果连认为自己是佛都见不到佛，那还用说什么供养的行为呢？根本没有必要。此外，想要供养如来的人，就应该供养自己。比丘和天人们说：想要供养如来的人，应该如何供养自己呢？比丘法和善法两位说：朋友们，如来以何种供养使自己成为一切有情供养之处，就应如此供养自己。如来如何教导，就应如何学习，不要因此而骄傲自满。应该详细区分法，即使详细区分后也不应思念任何法。
English
One should not make offerings to the relics of the Blessed One, nor should one go to the stupa. Then, many hundreds of thousands of gods and newly ordained monks reproached the two monks, saying that they were not faithful and respectful because they did not make offerings and circumambulate the relics of the Tathagata. The two monks said: Friends, how can one make offerings to the Tathagata, and by what means can one obtain offerings even with a lifeless relic? The monks and gods said: These relics are composed of aggregates such as morality, therefore these are worthy of offering. The two monks said: Then, is it not the case that morality, samadhi, wisdom, liberation, and the vision of the knowledge of liberation itself are worthy of offering, and not the relics? The monks and gods said: That is so. The two monks said: Friends, then what is the characteristic of morality and so on? The gods and monks said: Their characteristic is the absence of manifestation of activity. The two monks said: Then, can one offer the unmanifested activity through manifested activity? The monks and gods said: That is not possible. The two monks said: Friends, therefore, do not manifest activity in yourselves, and that will be making an offering. If even seeing the Buddha is not possible when one conceives of oneself as the Buddha, then what need is there to speak of the act of offering? There is no need. Furthermore, one who wishes to make offerings to the Tathagata should make offerings to oneself. The monks and gods said: How should one who wishes to make offerings to the Tathagata make offerings to oneself? The two monks, Dharma and Good Dharma, said: Friends, in whatever way the Tathagata has made himself worthy of being the object of offering by all sentient beings, in that way one should make offerings to oneself. As the Tathagata teaches, so should one learn, and one should not be arrogant about it. One should thoroughly differentiate the Dharma, and even after thoroughly differentiating, one should not contemplate any Dharma.