English
At that time, men or women of the earlier city offered worship, and from the jewel of the former city, they received a jewel endowed with double the power. Then, in the third city named Vaideha, sixteen men or women made offerings, and from the jewel of the second city, they obtained a jewel with even greater power, doubled again. Thereafter, in the fourth city, named 'Of the Nature of Four Precious Jewels,' twenty-two men or women, from the jewel obtained in the third city, received a jewel of doubled qualities and greater power. In their conversations, they delighted one another with words imbued with Dharma. At that time, the maidens, with glances of joy, said: “This is the abode of our human royal lineage, known as the source of the precious jewel, the Moon Blossoming. This jewel can cause all desired things throughout the Jambudvīpa to fall like rain, fulfilling them all; therefore, take it up.” Thus they spoke. Then, taking up the jewels, by virtue of their merit, they consumed entirely the inauspicious fruit called 'Steed-Cloud Power,' leaving nothing, and returned peacefully to their own city. At that time, King Brahmā, having bestowed his blessing, transcended and went to the higher realms, rejoicing greatly, and invested them with kingship. On the fifteenth day, while dwelling in purification, they fastened the great victory banner of the precious jewel on the summit, and rain of all desired things fell across all Jambudvīpa, bringing satisfaction. They ruled the kingdom for a hundred years, then entrusted the kingship to their sons, and themselves departed to the pure realm of Brahmā. Later, in the time of the Blessed Buddha, even then, in order to protect beings from fears caused by bandits, they bestowed wealth and treasures in harmony with purpose, thus offering protection. This manner of protection was performed six times. Then the monks said: “This is not only now; even in the past, this lineage of protection in accordance with purpose was declared.” Again, in earlier times, when the Blessed One, named the Brāhmaṇa of Loving-kindness, had reached the far shore of omniscience, the Great Being, for the sake of calming the illnesses of sentient beings, went to the snowy mountains, to mandalas, and to places where medicines are found, seeking herbs to provide healing and relief...
Chinese
他往各处而去，服用了药，又回来，令一切有情的病患得以平息。于某一时，他向山上行走，看见有一位自觉佛身体衰弱患病，于是献上药物，顶礼之后与之交谈。那位自觉佛亦从身病而起，开始精勤修行，发心要以业与烦恼的逼迫，来对治生死中苦恼心之烦恼，精进不懈。听闻此善语，极为欢喜，精进的力量大为增长。那尊者说：“我之病愈之前，我将随侍供养于你。”于是日日取摩罗耶居士家中供养的美善布施，以无困难而勤修，不将疲惫存于心。因其信心增长，那位自觉佛 manifest 出种种神通，如虚空中焰火与光明等。于是以指甲击物，作种种赞颂，并发愿：“愿我成佛。”那自觉佛欢喜地消失不见。婆罗门婆蹉以大敬心礼拜，服药之后，所有病人皆得痊愈。复次，往昔于名为黄金城的地方，有国王名黄金，此世尊即为其子出生，名为“金铠”。其妹名“金光”，为宰相之子所恋慕，因嬉戏举止不端，国王欲杀公主与宰相之子。二人见金铠，公主只能流泪而不能言。宰相之子言：“罪由我起，刑罚应当，愿以我命偿，女人不应为人所杀，请大王护此公主。”于是因悲悯心，执其车辇而不发。然其友人皆言：“国主命令不可违，已涉及己命，应弃之。”菩萨言：“或有时损害他人，若自己有力能护，则理应护，犹如亲族之人。”
English
He went everywhere, took medicine, and returned, curing the illnesses of beings. At one time, he ascended a mountain and saw a Pratyekabuddha who was weak and sick. He offered medicine, bowed, and spoke with him. That Pratyekabuddha also rose from illness and began to exert diligence, vowing to practice with effort to overcome the afflictions of mind, driven by karma and defilements, to cut through the suffering of existence. Hearing such excellent words, he was overjoyed, and his strength in diligence greatly increased. The noble one said: “Until my sickness is healed, I will serve and attend you.” Daily he obtained excellent offerings from the householder Mālaya and practiced without hardship, not allowing weariness to arise in his mind. With faith strengthened, that Pratyekabuddha manifested many miracles, such as flames and lights appearing in the sky. He struck with his nails, uttered various praises, and made a vow: “May I become a Buddha.” That Pratyekabuddha joyfully disappeared from sight. The Brahmin Tsewa placed great devotion upon him, and after taking the medicine, all the sick were cured. Again, in the past, in a city named Golden City, there was a king called Golden, and the Blessed One was born as his son, named “Golden Armor.” His younger sister was called “Golden Light.” She was loved by the minister’s son, but through improper conduct in play, the king wished to kill both the princess and the minister’s son. They saw Golden Armor, and the princess could only weep in silence. The minister’s son said: “The faults are mine, punishment should fall upon me; though you may kill me, no woman should ever be slain. Please protect this princess.” Out of compassion, he took up their chariot and did not release it. But their friends said: “The command of the ruler must not be disobeyed; this has already endangered your own life, you must abandon it.” The Bodhisattva said: “Sometimes others are harmed, but if one has the strength to protect, it is proper to protect, just as one would for one’s own kin.”
Chinese
摩斯说道：‘快驱赶马车！’他自己拉开弓弦，射出箭矢，同时催马奔驰，随即逃离了那城，进入森林。其后，国王听说太子引导二人逃走，心生愤怒，遂派遣大军追击。友人们劝说：‘不可再放逐这二人。’然而，摩斯更换黄金铠甲与战车，执弓持箭，对军队说道：‘你们不可徒然加害。即使舍弃我的生命，也决不容其受难。’军士们知其有压制对方的威力，思忖：‘若杀害此子，国王必定后悔。’于是退回。摩斯至一空城，见一美丽少女如花含苞，便问其由来。少女答曰：‘我是国王之女。此城因六十罗刹肆虐，致百姓灭绝，只余我一人，被留下以供驱使。所以你们须谨慎提防。’太子闻其言，深生爱慕，欲纳为妻。女子亦从。及至罗刹来袭，太子披甲执弓，怀慈悲心，与诸罗刹交战。因其福德威力，虽罗刹射出强箭，不能伤他，反而被其所射，身体破裂流血。大战经久，箭矢不绝。罗刹大半被杀，余者皆敬仰太子，献上财宝，说：‘请放下武器，我们愿呈献宝物。’于是献上大量珍宝。自此声名远播，国中富庶，人群聚集，四方士庶纷纷前来。闻太子名声大盛，金国王特遣使臣奉敬。
English
Mos said: “Quickly drive the chariot!” He himself drew the bowstring and shot arrows, urging the horse forward, fleeing that city and entering the forest. Afterwards, the king heard that the prince had led the two to escape, and in anger dispatched an army in pursuit. The companions counseled: “Do not expel these two again.” Yet Mos donned golden armor, mounted the chariot, and with bow and arrows declared to the troops: “Do not act in vain. Even if I must give up my life, I will never allow harm to come.” The soldiers, recognizing his power to subdue the enemy, thought: “If this prince is killed, the king will regret it.” Thus they withdrew. Mos arrived at an empty city, where he saw a beautiful maiden like a budding flower and asked her origin. She replied: “I am the daughter of the king. Because sixty rakṣasas ravaged this city, all people were destroyed, and I alone was spared, left to serve them. Therefore you must be cautious.” The prince, hearing this, was deeply enamored and wished to take her as wife. She consented. When the rakṣasas came, the prince donned armor, took up bow and arrows, and, with a compassionate heart, engaged them in battle. By the power of his merit, although the rakṣasas loosed mighty arrows, they could not wound him; instead, struck by his arrows, their bodies were pierced and bled. They fought long, the arrows unceasing. Most of the rakṣasas were slain, and the survivors, revering the prince, offered treasures, saying: “Lay down your weapons, we will present our riches.” They gave abundant wealth. Thus his fame spread far, the land became prosperous, and many gathered. People from all directions came. Hearing that the prince’s renown had greatly increased, the Golden King sent envoys in homage.
Chinese
他战胜了魔军并成就了王权，被称颂为“啊呀！”的时候，王子说：能战胜世间的魔众，这实在是稀有无比。至于我呢，战胜难以克服的烦恼魔，进入解脱之城，佛陀说法王的王权，是如此的愿景。于是婆罗门等人也都公开赞叹。从此以后，他立大臣之子为那城之王，自己则如同父王般再度成为君主，治理四洲，佛法王权得以圆满施行。复次，昔日世尊在过去贤劫修行时，曾是大地主，名叫“法行”。当他建造如来大宝塔时，遭到憎恨佛法的婆罗门们的阻挠。于是名为“能千破”的勇士国王受其委托，击败婆罗门，使居士的佛塔得以圆满建成，并发愿成佛。“能千破”以其闻法缘而发愿，其后便转生为比丘“法政”。而在婆罗门贤善智者之时，他又转为婆罗门智者。佛入涅槃后，于末法之世，有一商人之子名叫“驮津”（Tadjin），其父往海洋经商之后，他被母亲的言语所欺骗，与母亲行不净业，因而变成了夜叉。后来其父归来时，他竟杀了父亲。再次转生他国，依旧是夜叉。此时一位本国的阿罗汉比丘问他：‘你母亲不清净吗？’他因疑虑而将母亲杀死。某日，他见到商人之子貌美之女，生起贪欲，遂以刀剑杀母，造下三无间罪，因而为天神驱逐出城。于是他悔恨，请求比丘僧团让他出家，比丘们不允，他遂生忿恨，于夜里纵火焚烧比丘们。当时一位菩萨对他说：‘你不应持佛之所教，常应念诵：我顶礼佛。’如此劝导，使之念佛。
English
When he subdued the hosts of demons and established royal rule, he was praised with exclamations of “Ah, marvelous!” Then the prince said: To subdue the worldly demons is indeed a most extraordinary feat. As for me, I have subdued the difficult demons of afflictions and entered the city beyond sorrow, where the Buddha spoke of the Dharma-king’s reign. Thus, even the Brahmins and others openly praised him. Thereafter, he appointed the minister’s son as king of that city, while he himself, like his father before him, assumed kingship again, ruling the four continents and establishing the Dharma-king’s rule well. Again, in a former age during the time of the past Buddha, the Blessed One was then a great householder named “Dharma-Conduct.” When he began the work of building a great precious stupa of the Thus-Gone One, he was obstructed by Brahmins who hated the Dharma. Then a heroic king named “Able to Destroy a Thousand” was commanded, who defeated the Brahmins and ensured the householder’s stupa was well completed, making prayers to become a Buddha. Because of this aspiration, “Able to Destroy a Thousand” later became the monk Dharmarāja. At the time of the Brahmin Wise Intellect, Dharmarāja was reborn as that very wise Brahmin. After the Buddha’s parinirvāṇa, in the degenerate age, there was a merchant’s son named Tatsajin. After his father departed to the ocean for trade, Tatsajin was deceived by his mother’s words and engaged in improper conduct with her, thus becoming a yakṣa. Later, when his father returned, he killed him. Reborn again in another land, he remained a yakṣa. A local arhat monk asked him, ‘Was your mother impure?’ Suspicious, he then killed his mother as well. One day he saw a beautiful daughter of a merchant and, seized by desire, slew his mother with a sword, thus committing the three heinous acts without interval. Because of this, the gods expelled him from the city. Filled with regret, he requested the community of monks to let him be ordained, but they refused. Enraged, he set fire in the night and burned the monks. At that time, a bodhisattva said to him: ‘You are not fit to uphold the Buddha’s discipline. Instead, continually utter: I pay homage to the Buddha.’ Thus instructed, he practiced continual remembrance of the Buddha.