Chinese
然后，在坚固胜者无败怙主（弥勒佛）的头顶，束缚珍宝的头饰，并授权为王位继承人。化现为六牙白象，从兜率天降临，这是第一件事。那时，在鹿野苑的城市里，在萨嘎月的十五日，进入了母亲处于斋戒期的腹中。母亲的腹部也被加持为名为“王子近用珍宝庄严”之处。从母亲的胎中也向诸神说法，享用梵天供养的莲花甘露，十个月体验无漏的安乐，三十六万亿众生得以成熟等等，这是入胎的第二件事。然后，在卫塞月的第八或第十日，吉祥圆满之日，在蓝毗尼花园的无忧树下，刚从母亲的右胁降生，梵天和帝释天用迦尸迦的细布接住。龙王难陀和近难陀从空中用冷暖的水为他沐浴，成百上千的天子散布香水和鲜花。刚一落地，一朵巨大的莲花破土而出，双足立于其上。向东西南北上下六方各走了七步，也说出了誓言。那时，吉祥的征兆也显现出来，一切愿望都实现了，因此命名为“童子一切义成”，这是诞生的第三件事。然后，相师们观察征兆，虽然有两种预言，但雪山上的黑行仙人肯定地预言他必定成佛。之后，菩提萨埵出生七天后，母亲去世，由姨母生主等三十二位乳母养育长大。从文字教师那里学习文字的方法，以世间成就为证，展示算术和数字的差别。为了迎娶妃子，举行技艺比赛，展示臀部和巨人的握法，水中游泳，驯服大象，赛马和战车之术等等，总之是
English
Then, on the crown of the steadfast Victorious, Unconquerable Protector (Maitreya), a precious diadem was bound, and he was empowered as the regent. Transforming into a white elephant with six tusks, he descended from Tushita, this was the first deed. At that time, in the city of Sarnath, on the fifteenth day of the Saga month, he entered the womb of his mother, who was observing the fast. The womb of the mother was also blessed as the "Prince's Near Use, Precious Arrangement." From the mother's womb, he also taught the Dharma to the gods, enjoyed the sweet nectar of the lotus offered by Brahma, experienced the bliss of the uncontaminated for ten months, and thirty-six trillion beings were matured, etc., this was the second deed of entering the womb. Then, on the eighth or tenth day of the Vaisakha month, on an auspicious and fulfilling day, in the Lumbini Garden, under the Ashoka tree, as soon as he was born from the right side of his mother, Brahma and Indra received him with a Kashi silk cloth. The Naga kings Nanda and Upananda bathed his body with cool and warm water from the sky, and hundreds of thousands of gods scattered scented water and flowers. As soon as he landed on the ground, a great lotus broke through the earth, and he placed his feet upon it. He took seven steps in the six directions of east, south, west, north, below, and above, and also spoke words of commitment. At that time, auspicious signs also appeared, and all wishes were fulfilled, so he was named "Youth All Wishes Fulfilled," this was the third deed of birth. Then, the astrologers observed the signs, and although there were two predictions, the black ascetic dwelling on the snowy mountains definitely prophesied that he would certainly become a Buddha. After that, seven days after the Bodhisattva was born, his mother passed away, and he was raised by thirty-two wet nurses, including his aunt Mahaprajapati. He demonstrated the manner of learning letters from the writing teacher, and with worldly achievements as proof, he showed the differences between arithmetic and numbers. In order to take a consort, he competed in arts, demonstrating the holding of hips and giants, swimming in water, taming elephants, horse racing, and chariot techniques, etc., in short,
Chinese
在修习的间隙，显示了菩萨超越所有天人和人类的特殊之处，这是精通工艺的第四种行为。然后，为了显示菩萨与世俗相符，他与释迦族的女儿萨措玛、扎钦玛、瑞达杰玛等八万四千名妃嫔一起嬉戏。在《广大嬉戏经》中，提到释迦族手持金刚杵的女儿萨措玛等八万名妃嫔，而在《经藏显现》中，释迦族的女儿扎钦玛、度雷的女儿萨措玛、德布扎的女儿瑞达杰被称为三位妃嫔。嘉萨格桑曲杰认为萨措玛和扎钦玛是同一个人。像这样，这些妃嫔眷属也是凭借往昔的愿力而发愿成佛，这是与妃嫔眷属嬉戏的第五种行为。当时，菩萨本人受到一些喜欢《知时经》教法的神和龙的劝请，他们心想：这位圣人如果长期住在家里，放纵不羁，就会从利益众生的事业中退失，不会出家。十方诸佛也从乐器的声音中发出了许多偈颂，如下所示：看到充满百般痛苦的众生后，请成为众生的怙主、救护和归宿，成为最殊胜的利益者和亲友。您过去曾发下这样的誓愿。善哉勇士，请忆念往昔的行为，以及发愿利益众生的誓言等等。此外，由于在城市的东门看到衰弱的老人，在南门看到被疾病折磨的人，在西门看到依靠棺材的死者和悲伤的人，在北门看到天神化现的寂静调柔的比丘，这些也成为了出家的因缘。他看到厌倦家庭，出家的时机已经成熟。然而，他心想，如果未经父亲允许就出家，既不合规矩，也会变成忘恩负义，于是他来到父亲净饭王面前说：天父，我出家的时机已经成熟，请不要阻拦，也不要不高兴。
English
In the interval of practice, showing the special qualities of the Bodhisattva surpassing all gods and humans is the fourth act of being skilled in crafts. Then, to show the Bodhisattva conforming to the world, he displayed the act of playing with eighty-four thousand consorts, including Shakya's daughters Samudra, Grakdzinma, and Ridakkyema. In the "Extensive Play Sutra," it is said that Shakya's daughter Samudra, who holds a vajra in her hand, and eighty thousand other consorts were mentioned. In the "Sutra Collection Manifestation," Shakya's daughter Grakdzinma, Dulek's daughter Samudra, and Dribu Dra's daughter Ridakkyema are described as three consorts. Gyasa Kalsang Chöje considers Samudra and Grakdzinma to be the same person. Thus, those consorts also made aspirations for enlightenment through the power of their previous aspirations, which is the fifth act of playing with the consorts. At that time, the Bodhisattva himself was urged by some gods and nagas who were fond of the teachings of the "Knowing the Times Sutra," thinking, "If this noble being stays at home for a long time, becoming unrestrained, he will decline from the benefit of sentient beings and will not renounce." The Buddhas of the ten directions also uttered many verses from the sound of musical instruments, as follows: "Having seen sentient beings filled with hundreds of sufferings, become the protector, refuge, and abode of beings, become the supreme benefactor and friend. You made such a vow in the past. O virtuous hero, remember your past deeds and the vow to benefit beings," and so on. Furthermore, seeing a frail old man at the east gate of the city, a person afflicted with illness at the south gate, a dead body leaning on a coffin with mourning at the west gate, and a peaceful and subdued bhikshu manifested by a god at the north gate, these also became causes for renunciation. He saw that he was weary of household life and that the time for renunciation had come. However, thinking that if he were to renounce without his father's permission, it would be improper and ungrateful, he went to his father, King Shuddhodana, and said: "O Lord, the time for my renunciation has come. Please do not hinder me, nor be displeased."
Chinese
国王连同亲属和领土都忍受了。这样禀告之后，国王做了一些回答，最后说：利益者去吧，随喜你。愿你的想法都圆满。这样赐予了加持。之后，菩萨在后半夜显示了在名声执持母胎中降生的情景。在黎明时分，诸神帮助了他，使城市居民都沉睡了，并在楼阁之上向所有佛陀顶礼。从意愿中取出骏马吉祥，从吉祥之门显现出来，升到空中，四大天王抬着他，诸神供养着他，越过巨人之境，来到清净佛塔前，用意愿骏马和装饰返回。亲自剃度，穿上天神供养的袈裟，自然圆满受戒，这是决定出离之行，即第六行。之后，款待了婆罗门种姓者、莲花、南舟，以及苇杆之子光护等人，在广严城与幻术智者之子长飞见面，心中毫无杂念，在摩揭陀国初次见到形象心髓，在王舍城从长行之子胜行处显现了有顶天的境界，为了让后来的调伏者们明白为了佛法必须苦行，并且为了阻止外道们修持五种苦行，如舔手等，以及吸烟、吞火、看太阳等，以及单手支撑、单脚站立等邪恶苦行，在尼连禅河边六年间安住于虚空遍满的禅定中，依靠一粒芝麻、一粒樟树籽、一粒米，断绝呼吸，示现了圆满禅定到彼岸之行，这是难行能行之行，即第七行。之后，菩萨从禅定中起身，为了驳斥那些认为只有苦行才能解脱的人，心想应该食用粗食，于是婢女
English
The king, together with his relatives and territory, endured it. After this was reported, the king made some replies, and finally said: Benefactor, go forth, and rejoice with you. May all your thoughts be fulfilled. Thus, he bestowed his blessing. Thereafter, the Bodhisattva, in the latter part of the night, displayed the manner of being born in the womb of Fame-Holder. At dawn, the gods aided him, causing the city dwellers to be intoxicated with sleep, and from the top of the palace, he prostrated to all the Buddhas. From his aspiration, he took the steed Praised, and emerged from the auspicious gate, rising into the sky, carried by the Four Great Kings, and with offerings from the gods, he passed beyond the realm of the giants, and went to the presence of the pure stupa, and returned with the aspiration steed and its adornments. He cut off his own hair himself. He donned the saffron robes offered by the gods, and naturally completed his ordination. This is the act of definite departure, the sixth act. Thereafter, he was the host to the Brahmin of noble lineage, Padma, Namdru, and the son of Vecon, Light Protector, and in Vaishali, he met Long-Fly, the son of the illusionist Knowledge, with a mind free from any distraction. In Magadha, he first met Image-Essence, and in Rajagriha, from the son of Long-Action, Superior Conduct, he manifested the realm of the peak of existence, to show the disciples who would follow that they must practice austerities for the sake of the Dharma. And to prevent such austerities as the outsiders practice, such as the five ascetic practices, licking their hands, etc., and inhaling smoke, swallowing fire, looking at the sun, etc., and holding up one hand, standing on one foot, etc., which are wrong asceticisms, for six years by the banks of the Nairanjana River, he remained in meditative equipoise in the all-pervading samadhi, relying on one sesame seed, one camphor seed, one grain of rice, cutting off the flow of breath, and demonstrating the perfection of the transcendence of meditation. This is the act of practicing austerities, the seventh act. Then, the Bodhisattva arose from samadhi, and in order to refute those who hold that liberation comes from austerity alone, he thought that he should partake of coarse food, and so the servant girl
Chinese
取走死者的尸衣，在天神化现的池塘里，用帝释天供奉的石板清洗干净。在树修行者的身旁，缝制了用手巾擦拭过的法衣。天子无垢光供奉了天衣袈裟，也接受了，进入享用地的城市。天神显灵，在上增的城市里，名叫乐施的女子，将千份牛奶熬制七次成精华，与新米一起煮，其中也显现了吉祥的吉祥结等吉祥的征兆。相士也预言说，吃了这食物的菩萨将获得甘露。之后，乐施女用鲜花和香水洒在那乳粥上，并使其充满蜂蜜，装满金制的大器皿，献给被邀请为客人的菩萨。菩萨也在丛林中做了进食的事情，身体的相好变得非常庄严。为了战胜魔，以狮子、天鹅、大象和帝释天的步伐，前往菩提树下。从卖草的吉祥者那里，取了青绿而柔软的草，切成段，绕菩提树七圈。将草的顶端朝内，根部朝外，面向东方，结跏趺坐，念诵誓言，安住于此，这是前往菩提树心的事业，即第八。之后，菩萨为了让后来的修行者明白，即使在成就菩提的过程中会出现各种各样的障碍，也不能被那些障碍所阻挡，必须走到路的尽头，从眉间白毫放光。从那些光芒中，也发出了偈颂的声音来驱使魔。恶魔罪人也陈设了无数的魔军，投掷各种各样的武器，但所有这些都变成了花雨。当诽谤福德的聚积时，用右手击打地面，地神证明了这一点。像这样，无论用什么方法也不能阻碍，魔的军队溃散并四处逃散，这是降伏魔军的事业，即第九。就这样，菩萨降伏了魔
English
Having taken the corpse cloth of the deceased, it was washed on the stone slab offered by Indra in the pond manifested by the gods. Beside the tree practitioner, the Dharma garment wiped with a hand towel was sewn. The son of the gods, Immaculate Light, offered the celestial garment, the kasaya, which was also accepted, and he entered the city of enjoyment. The gods manifested, and in the city of Upper Increase, a girl named Lekskeyma (Good Gift), daughter of Gawé (Joyful), reduced a thousand portions of milk to essence seven times, which was cooked together with new rice. Auspicious signs such as the pal be'u (glorious knot) also appeared. The diviner also prophesied that the bodhisattva who ate this food would obtain amrita. Thereafter, Lekskeyma sprinkled that milk porridge with flowers and scented water, and filled a large golden vessel with it, which was offered to the bodhisattva who had been invited as a guest. The bodhisattva also performed the act of eating in the jungle, and the signs and examples of his body became exceedingly magnificent. In order to conquer the maras, with the gait of a lion, a swan, an elephant, and Indra, he proceeded to the Bodhi tree. From the auspicious grass seller, he took green and soft grass, cut it into sections, and circumambulated the Bodhi tree seven times. With the tips of the grass facing inward and the roots facing outward, facing east, he sat in the vajra posture, recited the verses of the vow, and remained there. This is the deed of going to the heart of Bodhi, the eighth. Thereafter, the bodhisattva, as a sign to the followers that even though various obstacles may arise in the process of achieving Bodhi, they must not be obstructed by those obstacles and must go to the end of the path, emitted rays of light from the urna between his eyebrows. From those rays of light, the sound of verses also urged on the maras. The sinful mara also arrayed countless hosts of maras, and all the various weapons that were thrown turned into showers of flowers. When slandering the accumulation of merit, he struck the ground with his right hand, and the earth goddess testified to it. In this way, unable to obstruct by any means, the hosts of maras scattered and dispersed, this is the deed of subduing the hosts of maras, the ninth. Thus, the bodhisattva subdued the maras.