Chinese
“时梵众中，有一梵王，名曰慧见，告余梵言：‘我于今者，见辟支佛，受持五戒、八支斋法，当行十善，观诸缘起，以此善根，回向甚深阿耨多罗三藐三菩提。愿我等作佛时，说法度人，过于辟支佛百千万倍。我成佛时，闻我名者，见我形者，速得除灭无量障碍，如我今者，见辟支佛。’ “时千梵王供养毕已，各还所安，随梵天寿后，各命终。命终之后，于娑婆世界千四天下，为千转轮王，十善教化，本善愿故，不随因缘，寿命八万四千岁。 “临欲终时，雪山之中，有一婆罗门，聪明多智，寿命半劫。于先经中，闻过去有佛，号栴檀庄严如来，十号具足。彼佛世尊，说甚深檀波罗蜜，不见施者及以受者，心行平等，而行布施。 “时大仙人，闻此事已，从雪山出，诣千圣王，求索财宝，广为诸王赞说甚深檀波罗蜜。翘于右足，而举右手，住立王前，而说偈言： “‘施为妙善药， 服者常不死， 不见身与心， 观财物空寂。 受者如虚空， 如是行布施， 无财及受者， 乃应菩萨行。’ “时，千圣王各以国土付其太子，告下诸国：‘我等今者，欲修一切施，诸有贫穷须财宝者，可诣我所，当随意施。’ “尔时，诸国一切人民，皆悉来集千 现代汉语译本 当时，在梵天众中，有一位名叫慧见的梵王，对其他梵天说：‘我今天见到辟支佛（独觉的佛陀），他受持五戒、八支斋法，奉行十善，观察诸法缘起。我将以此善根，回向于无上正等正觉（阿耨多罗三藐三菩提）。愿我们将来成佛时，说法度人，超过辟支佛百千万倍。我成佛时，听到我名字的人，见到我形像的人，都能迅速消除无量障碍，就像我现在见到辟支佛一样。’ 当时，一千位梵王供养完毕后，各自回到自己的住所，在梵天寿命结束后，各自命终。命终之后，在娑婆世界（我们所居住的世界）的千四天下，转生为一千位转轮王，以十善教化众生。因为他们之前的善愿，不随因缘，寿命长达八万四千岁。 临终之时，雪山中有一位婆罗门（古印度祭司阶层），聪明多智，寿命长达半劫。他从之前的经典中，听到过去有一尊佛，号为栴檀庄严如来（佛的称号），具足十号。那位佛世尊，宣说了甚深的檀波罗蜜（布施的完美），不见施者和受者，心中平等，而行布施。 当时，这位大仙人听到此事后，从雪山出来，去拜见一千位圣王，请求财宝，并为诸王广泛赞说甚深的檀波罗蜜。他翘起右脚，举起右手，站在诸王面前，说了偈语： ‘布施是无上的妙药，服用它的人永远不死，不见身体和心，观财物皆是空寂。受者如同虚空，如此行布施，没有施者和受者，才是菩萨的行径。’ 当时，一千位圣王各自将自己的国土交给太子，并通告各国：‘我们现在要修一切布施，凡是贫穷需要财宝的人，都可以到我们这里来，我们会随意布施。’ 那时，各国所有的人民，都聚集到一千位圣王那里。
English
English version At that time, among the Brahma assembly, there was a Brahma king named Wise Vision, who said to the other Brahmas: 'Today, I have seen a Pratyekabuddha (a Buddha who achieves enlightenment on their own), who upholds the five precepts and the eight-branch fast, practices the ten virtues, and observes the arising of all phenomena. With this root of goodness, I dedicate it to the unsurpassed, complete, and perfect enlightenment (Anuttara-samyak-sambodhi). May we, when we become Buddhas in the future, preach the Dharma and liberate beings, surpassing Pratyekabuddhas by hundreds of thousands of times. When I become a Buddha, those who hear my name and see my form will quickly eliminate countless obstacles, just as I see the Pratyekabuddha now.' Then, after the thousand Brahma kings had finished their offerings, they each returned to their respective abodes. After their Brahma lifespan ended, they each passed away. After passing away, in the Saha world (the world we live in), in the thousand four continents, they were reborn as a thousand Chakravartin kings (universal monarchs), teaching with the ten virtues. Because of their previous good vows, not following karma, their lifespans were eighty-four thousand years. Near the end of their lives, in the snowy mountains, there was a Brahmin (a member of the ancient Indian priestly class), intelligent and wise, with a lifespan of half a kalpa. From previous scriptures, he had heard that in the past there was a Buddha named Sandalwood Adornment Tathagata (a title of a Buddha), who possessed the ten epithets. That Buddha, the World Honored One, spoke of the profound Dana Paramita (perfection of giving), not seeing the giver or the receiver, with a mind of equality, and practicing giving. At that time, this great sage, having heard of this, came out of the snowy mountains and went to see the thousand holy kings, seeking wealth and treasures, and widely praised the profound Dana Paramita to the kings. He raised his right foot, lifted his right hand, stood before the kings, and spoke a verse: 'Giving is a wonderful and excellent medicine, those who take it never die, not seeing the body and mind, observing that wealth is empty and still. The receiver is like empty space, giving in this way, without giver or receiver, is the practice of a Bodhisattva.' At that time, the thousand holy kings each entrusted their kingdoms to their crown princes, and announced to all the countries: 'We now wish to practice all giving. Those who are poor and need wealth and treasures may come to us, and we will give as they wish.' At that time, all the people of all the countries gathered at the place of the thousand holy kings. --------------------------------------------------------------------------------
Chinese
圣王所，白言圣王：‘我等今者，唯乏二事，余无所须。何等二事？一者、天乐；二者、天女。’ “时，千圣王持摩尼珠置高幢上，发大誓愿：‘我等福德，受善果报，真实不虚，令如意珠普雨天乐，供给一切。’应念即雨种种乐器。 “时，诸乐器住虚空中不鼓自鸣，复更生念：‘若我福善真实不虚，令如意珠普雨天女。’应念即雨种种天女，容仪庠序如魔天后，一一天女，各有五百眷属以为侍者。 “时，千圣王满众愿已，即舍国土出家学道。时王千子及诸臣民，皆悉号啕，随从王后，奉送大王至于雪山。时，千圣王告诸臣民：‘诸行无常，我身无主，性相皆空，有者归灭。我于今者，信解此义，是以弃国，无所恋着。’即随婆罗门入于雪山，王子臣民辞退还国。 “时，千圣王于雪山中各立草庵，端坐思惟，发弘誓愿，当度一切求无上道，思大施义，圣王宿世，十善报故。雪山千神，各献仙果，日日供给，更不求食，应时即得获五神通，飞腾虚空，寿命一劫。 “时雪山中，有大夜叉，身长四千里，狗牙上出高八十里，面十二眼，眼出迸血，光如融铜，左手持剑、右手持叉，住圣王前，高声唱言：‘我今饥渴，无所饭食，唯愿圣王慈悲矜愍，施我少食。’ “时千圣王 现代汉语译本：那时，（这些）圣王们对圣王说：‘我们现在，只缺少两样东西，其他都不需要。是哪两样东西呢？一是天上的音乐；二是天女。’ 当时，一千位圣王拿着摩尼宝珠放在高高的旗杆上，发下大誓愿：‘我们（过去）的福德，会得到善报，真实不虚，让如意宝珠普遍降下天乐，供给一切（众生）。’（他们）刚一这样想，就下起了各种各样的乐器。 当时，这些乐器停留在虚空中，不用敲打自己就能发出声音，（圣王们）又生起一个念头：‘如果我的福德善行真实不虚，就让如意宝珠普遍降下天女。’（他们）刚一这样想，就下起了各种各样的天女，容貌仪态端庄有序，如同魔天的后妃，每一位天女，都有五百位侍女作为随从。 当时，一千位圣王满足了众人的愿望后，就舍弃国土出家修道。当时，国王的千位王子和各位大臣百姓，都号啕大哭，跟随在王后后面，护送大王到达雪山。当时，一千位圣王告诉各位大臣百姓：‘诸行无常，我的身体没有主宰，（一切事物的）本性和表象都是空无的，有生就有灭。我现在，相信并理解这个道理，所以才抛弃国家，没有什么可留恋的。’（圣王）就跟随婆罗门进入雪山，王子和臣民告辞返回国家。 当时，一千位圣王在雪山中各自搭建草庵，端坐思惟，发下宏大誓愿，要度化一切众生，求取无上道，思量大布施的意义，（这是因为）圣王前世修习十善的果报。雪山中的一千位神仙，各自献上仙果，每天都供养他们，（圣王们）不再寻求食物，（他们）很快就获得了五种神通，能够飞腾虚空，寿命长达一劫。 当时，在雪山中，有一个大夜叉（Yaksha，一种鬼神），身长四千里，獠牙向上突出高达八十里，脸上长着十二只眼睛，眼睛里流出像熔化的铜一样的血光，左手拿着剑，右手拿着叉，站在圣王面前，高声喊道：‘我现在饥渴难耐，没有食物可以吃，希望圣王慈悲怜悯，施舍我一点食物。’ 当时，一千位圣王
English
English version: At that time, the holy kings said to the holy king: 'We now lack only two things, and need nothing else. What are these two things? One is heavenly music; the other is heavenly maidens.' Then, the thousand holy kings held mani jewels on high banners and made a great vow: 'Our merits will receive good rewards, truly and without falsehood, let the wish-fulfilling jewels universally rain down heavenly music to supply all (beings).' As soon as they thought this, various musical instruments rained down. At that time, these musical instruments stayed in the void, playing themselves without being struck. (The holy kings) then had another thought: 'If my merits and good deeds are true and not false, let the wish-fulfilling jewels universally rain down heavenly maidens.' As soon as they thought this, various heavenly maidens rained down, their appearances and manners dignified and orderly, like the consorts of the demon king. Each heavenly maiden had five hundred attendants as followers. At that time, after the thousand holy kings had fulfilled the wishes of the people, they abandoned their kingdoms to become monks and practice the Way. At that time, the king's thousand princes and all the ministers and people wailed and cried, following behind the queen, escorting the great king to the Snowy Mountains. At that time, the thousand holy kings told all the ministers and people: 'All things are impermanent, my body has no master, (the) nature and appearance (of all things) are empty, what is born will perish. I now believe and understand this principle, so I abandon the country, with nothing to be attached to.' (The holy king) then followed the Brahmins into the Snowy Mountains, and the princes and ministers bid farewell and returned to the country. At that time, the thousand holy kings each built grass huts in the Snowy Mountains, sat in meditation, made great vows to liberate all beings, seek the unsurpassed Way, and contemplate the meaning of great giving. (This was) because of the rewards of the ten good deeds practiced by the holy kings in their past lives. The thousand deities of the Snowy Mountains each offered immortal fruits, providing for them daily. (The holy kings) no longer sought food, and they quickly obtained the five supernatural powers, able to fly in the void, with a lifespan of one kalpa. At that time, in the Snowy Mountains, there was a great Yaksha (a kind of demon) whose body was four thousand miles long, with fangs protruding eighty miles high, twelve eyes on his face, blood flowing from his eyes like molten copper, holding a sword in his left hand and a fork in his right, standing before the holy kings, shouting loudly: 'I am now hungry and thirsty, with no food to eat. I hope the holy kings will be compassionate and merciful, and give me a little food.' At that time, the thousand holy kings --------------------------------------------------------------------------------
Chinese
告夜叉言：‘我等誓愿，一切施与。’各各以水澡夜叉手，授以仙果，而令食之。 “夜叉得果，怒弃置地，告圣王言：‘我父夜叉，啖人精气；我母罗刹，恒啖人心、饮人热血，我今饥急，唯须人心血，何用果为？’ “时，千圣王告夜叉言：‘一切难舍，无过己身，我等今日不能舍心持用相与。’ “是时，夜叉即说偈言： “‘观心无心相， 四大色所成， 一切悉能舍， 乃应菩萨行。’ “时，雪山中有婆罗门，名牢度跋提，白夜叉言：‘唯愿大师，为我说法，我今不惜心之与血。’即脱单衣，敷为高座，即请夜叉令就此座。 “时，大夜叉即说偈言： “‘欲求无为道， 不惜身心分， 割截受众苦， 能忍犹如地。 亦不见受者， 求法心不悔， 一切无吝惜， 犹如救头然， 普济众饥渴， 乃应菩萨行。’ “时，牢度跋提闻此偈已，身心欢喜，即持利剑刺胸出心。 “是时，地神从地踊出，白牢度跋提：‘唯愿大仙，愍怜我等及山树神，莫为一鬼舍于身命。’ “时，牢度跋提告诸神言： “‘此身如幻炎， 随现即变灭， 犹如呼声响， 呼已更不应。 四大五阴力， 其势不久 现代汉语译本 告诉夜叉说：‘我们发誓，一切都施舍给你们。’他们各自用水洗净夜叉的手，递给他们仙果，让他们食用。 夜叉得到果子后，愤怒地扔在地上，告诉圣王说：‘我父亲夜叉，吞食人的精气；我母亲罗刹（一种恶鬼），总是吃人的心脏、喝人的热血，我现在饥饿难耐，只想要人心和血，要果子有什么用？’ 这时，千圣王告诉夜叉说：‘一切难以舍弃的东西，没有超过自身的，我们今天不能舍弃心脏给你们。’ 这时，夜叉就说了偈语： ‘观察心，心没有固定的相状，是由四大（地、水、火、风）的色法所构成，一切都能舍弃，才算是菩萨的修行。’ 这时，雪山中有一位婆罗门，名叫牢度跋提，对夜叉说：‘希望大师，为我说法，我今天不吝惜我的心和血。’他立刻脱下身上的单衣，铺成高座，请夜叉坐到这个座位上。 这时，大夜叉就说了偈语： ‘想要寻求无为之道，就不应吝惜身心，割舍身体承受各种痛苦，能忍受就像大地一样。也不执着于受苦的人，为了求法心不后悔，一切都不吝惜，就像救头燃眉一样，普遍救济饥渴的人，才算是菩萨的修行。’ 这时，牢度跋提听了这偈语后，身心欢喜，立刻拿起利剑刺向胸膛取出心脏。 这时，地神从地里涌出来，对牢度跋提说：‘希望大仙，怜悯我们以及山上的树神，不要为了一个鬼而舍弃生命。’ 这时，牢度跋提告诉诸神说： ‘这个身体就像幻影和火焰，随着显现就会消灭，就像呼喊的声音，呼喊过后就不会再回应。四大五阴（色、受、想、行、识）的力量，它的存在不会长久。
English
English version They said to the Yaksha: ‘We vow to give everything.’ Each of them washed the Yaksha's hands with water, gave them celestial fruits, and let them eat. Having received the fruits, the Yaksha angrily threw them on the ground and said to the holy king: ‘My father, a Yaksha, devours the essence of humans; my mother, a Rakshasa (a type of demon), always eats human hearts and drinks human blood. I am now extremely hungry and only need human hearts and blood. What use are fruits?’ At that time, the thousand holy kings said to the Yaksha: ‘Of all things difficult to give up, none is greater than one's own body. We cannot give you our hearts today.’ Then, the Yaksha spoke in verse: ‘Observing the mind, it has no fixed form, it is composed of the four great elements (earth, water, fire, and wind). Being able to give up everything is the practice of a Bodhisattva.’ At that time, there was a Brahmin in the snowy mountains named Lodu Bati, who said to the Yaksha: ‘I hope, master, you will preach the Dharma for me. Today, I will not begrudge my heart and blood.’ He immediately took off his single garment, spread it out as a high seat, and invited the Yaksha to sit on it. Then, the great Yaksha spoke in verse: ‘To seek the path of non-action, one should not begrudge one's body and mind. Enduring all kinds of suffering by cutting off parts of the body, one should be as patient as the earth. Not being attached to the one who suffers, one should not regret seeking the Dharma. One should not be stingy with anything, like putting out a fire on one's head. Universally helping those who are hungry and thirsty is the practice of a Bodhisattva.’ At that time, after hearing this verse, Lodu Bati was delighted in body and mind. He immediately took a sharp sword, pierced his chest, and took out his heart. At that time, the earth deity emerged from the ground and said to Lodu Bati: ‘I hope, great immortal, you will have compassion on us and the tree deities of the mountain. Do not give up your life for a single ghost.’ Then, Lodu Bati said to the deities: ‘This body is like an illusion and a flame, it disappears as soon as it appears. It is like an echo, which does not respond after being called. The power of the four great elements and the five aggregates (form, feeling, perception, mental formations, and consciousness) will not last long.’ -------------------------------------------------------------------------------- 停， 于千万亿岁， 未曾为法死。 我今为法故， 以心血布施， 慎勿固遮我， 障我无上慧。 以此布施报， 誓愿成佛道， 若后成佛时， 要先度汝等。’