Chinese
尔时，摩伽陀国主频婆娑罗王，闻“佛世尊先说：‘善贤长者妻当生子，其后生已，家族富盛，最上吉祥，现于人中受天胜福，乃至最后，于我法中出家学道，断诸烦恼，证阿罗汉。’彼妻已趣命终，长者亲属，送尸陀林。今佛世尊，与诸大众围绕，亦诣尸陀林中。”王闻是已，即自思惟：“我佛世尊，若无义利，而辄不往彼尸陀林，将非善贤之妻死而复生，世尊往彼欲为施作诸利益故？我今宜应往观是事。”是时，频婆娑罗王作是思惟已，即与耆旧、大臣、宫嫔、官属围绕而出。 王出城时，彼二童子，尚居路左，共为戏剧。彼寿命童子遥见频婆娑罗王已，即时前诣，说伽陀曰： “最胜摩伽陀国主， 臣佐围绕出王城， 发起决定净信心， 一切人众皆欢喜。” 是时，佛及一切人天大众、频婆娑罗王，乃至寿命童子等，咸悉至于尸陀林中。 尔时世尊，即从口中，放净光明，普照众会。时彼先占相者，外道尼乾陀等，亦在会中，睹佛世尊放光明已，即作是念：“今此沙门瞿昙，于大众中，现光明相，岂非善贤之子不命终邪？” 作是念已，谓长者言：“长者！我观沙门瞿昙现光明相，必是汝子存而不殁？” 善贤长者白言：“我师圣者！此事若然，我当云何？” 外道告言：“长者！汝子若存，当令入我法中普遍修学。” 尔时，长者将焚其妻，先已积薪，并所用物，置尸于中，举火以焚，火焰既发，即从脐间，渐次破裂，中出莲华。于其华中，有一童子，端然而坐，面貌端正，色相殊异。是时会中无数大众，悉睹是相，叹未曾有，诸正信者，忆佛前言诚无虚妄。时彼外道尼乾陀，观是事已，心生苦恼，敛然而住。 尔时，世尊即告善贤长者言：“长者！汝今收此童子，护持养育。” 时外道尼乾陀，窃观长者面相已，谓言：“长者！焚尸火中，忽出童子，于一切事，皆不吉祥，汝今不应收归养育。”时善贤长者，即不肯受。 是时，佛告寿命童子言：“汝宜收此童子护持养育。” 时寿命童子，先审思已，后白佛言：“于我舍中，无处容受，设得此子，非我所宜。” 时善贤妻焚烧已竟，以佛光明威神力故，火自息灭。于刹那间，天降细雪，自然清冷，收置余薪，净其焚地。是时，火中出者童子安然而住。 于是，世尊普告寿命童子等言：“汝等有正信者，勿学外道邪异诳乱， 现代汉语译本：他这样想后，对外道尼乾陀（Nigantha，古印度一个苦行教派的创始人）说：‘长者（指善贤长者）！我观察到沙门瞿昙（释迦牟尼佛）显现光明之相，一定是你的儿子还活着没有死？’ 善贤长者回答说：‘我的老师圣者！如果真是这样，我该怎么办呢？’ 外道尼乾陀告诉他说：‘长者！如果你的儿子还活着，应当让他加入我的教法中普遍修学。’ 这时，长者准备焚烧他的妻子，事先已经堆积好柴火，以及陪葬的物品，将尸体放在柴堆中，点火焚烧。火焰燃起后，尸体从脐部开始，逐渐破裂，从中出现一朵莲花。莲花中，有一个童子，端正地坐在那里，面容端正，相貌非常奇特。当时法会中无数的大众，都看到了这个景象，赞叹从未有过，那些真正信仰佛教的人，回忆起佛陀之前所说的话，确实没有虚假。当时那个外道尼乾陀，看到这件事后，心中感到苦恼，沮丧地站在那里。 这时，世尊（释迦牟尼佛）告诉善贤长者说：‘长者！你现在收养这个童子，好好地保护和养育他。’ 当时外道尼乾陀，偷偷地观察长者的面相后，说：‘长者！从焚烧尸体的火中，突然出现一个童子，对于一切事情，都是不吉祥的，你不应该收留他来养育。’当时善贤长者，就不肯接受。 这时，佛陀告诉寿命童子说：‘你应该收养这个童子，好好地保护和养育他。’ 当时寿命童子，先仔细地思考后，然后对佛陀说：‘在我的家中，没有地方可以容纳他，即使得到这个孩子，也不适合我。’ 这时，善贤的妻子焚烧完毕，因为佛陀的光明威神力的缘故，火焰自己熄灭了。在刹那之间，天空降下细雪，自然变得清凉，人们收拾剩余的柴火，清理干净焚烧的场地。这时，从火中出现的童子安然地坐在那里。 于是，世尊普遍地告诉寿命童子等人说：‘你们这些有正信的人，不要学习外道的邪恶、奇异、虚妄和混乱。’
English
English version: Having thought thus, he said to the elder: 'Elder! I observe that the Shramana Gautama (Shakyamuni Buddha) is manifesting a radiant appearance; surely your son is alive and has not died?' The virtuous elder replied: 'My teacher, O holy one! If this is so, what should I do?' The heretic Nigantha (founder of an ascetic school in ancient India) told him: 'Elder! If your son is alive, you should have him join my Dharma and study it universally.' At that time, the elder prepared to cremate his wife, having already piled up firewood and funerary objects. He placed the corpse in the pile and lit the fire. As the flames rose, the corpse gradually split open from the navel, and a lotus flower emerged from within. In the flower, there was a boy, sitting upright, with a dignified countenance and extraordinary appearance. At that time, countless people in the assembly all witnessed this sight, marveling at its unprecedented nature. Those with true faith recalled the Buddha's previous words, which were indeed not false. The heretic Nigantha, upon seeing this, felt distressed and stood there dejectedly. At that time, the World-Honored One (Shakyamuni Buddha) said to the virtuous elder: 'Elder! Now take this boy and protect and nurture him.' At that time, the heretic Nigantha, having secretly observed the elder's face, said: 'Elder! A boy suddenly emerging from the fire of cremation is inauspicious for all things. You should not take him in to raise.' At that time, the virtuous elder refused to accept him. At that time, the Buddha said to the boy Jivaka (a famous physician in the time of the Buddha): 'You should take this boy and protect and nurture him.' At that time, the boy Jivaka, having first carefully considered, then said to the Buddha: 'In my house, there is no place to accommodate him. Even if I were to obtain this child, he would not be suitable for me.' At that time, the cremation of the virtuous one's wife was completed. Due to the power of the Buddha's light and majesty, the fire extinguished itself. In an instant, fine snow fell from the sky, and it naturally became cool. People gathered the remaining firewood and cleaned the cremation ground. At that time, the boy who had emerged from the fire remained sitting there peacefully. Thereupon, the World-Honored One universally told the boy Jivaka and others: 'Those of you who have true faith, do not learn the heretics' evil, strange, false, and chaotic ways.' -------------------------------------------------------------------------------- 当住正念。”
Chinese
寿命童子白佛言：“世尊！我于王族生，亦于王族老，我身清净，犹如牛头妙栴檀香，等无有异，我实不知外道邪异诳乱等事。” 是时，世尊又复告彼善贤长者言：“今此童子是汝之子，汝可收归护持养育。” 彼善贤长者，邪见坚固，不行正道，即时又复窃观外道尼乾陀面。 彼外道言：“善贤长者！汝宜审思，今此童子，火中遗残，大不吉祥，虽火不烧，而相岂善？汝若收归，决定令汝家族破坏，又复于汝命不相益，及于汝身为多损恼，凡所欲事，不得和合。深自筹量，无宜后悔。”长者闻外道言已，复不肯受。 尔时，世尊即谓频婆娑罗王言：“大王！汝今收此童子，王宫养育。”时频婆娑罗王受佛教敕，即速起身曲躬伸手取其童子，普遍观瞻已，即白佛言：“我依佛敕，收归王宫。然此童子，作何名字？愿佛世尊，善为安立。” 佛言：“大王！今此童子从火中得，应为立名号火光明。” 尔时，世尊于大众中，以此童子，付授频婆娑罗王已。即时观察审知频婆娑罗王，及诸会众，若体若性，心所乐欲，如其所应，广为说法。是诸会众，得闻法已，中有多百人，发起最上清净正信，有证须陀洹果者、有证斯陀含果者、有证阿那含果者、有证阿罗 现代汉语译本：'应当安住于正念之中。' 寿命童子对佛说：'世尊！我出生于王族，也在王族中长大，我的身体清净，就像牛头栴檀香（一种珍贵的香木）一样，没有什么不同。我实在不知道外道（佛教以外的宗教）那些邪恶怪异、欺骗迷惑的事情。' 这时，世尊又对那位善贤长者说：'这个童子是你的儿子，你应该把他领回去，好好保护、抚养。' 那位善贤长者，邪见（错误的见解）非常顽固，不遵循正道，立刻又偷偷地去看外道尼乾陀（耆那教的创始人）的脸色。 那位外道说：'善贤长者！你应该仔细考虑，这个童子是火中遗留下来的，非常不吉祥。虽然火没有烧死他，但他的相貌难道就好吗？你如果把他领回去，一定会让你的家族破败，而且对你的寿命没有好处，还会给你的身体带来很多损害，凡是想做的事情，都不会顺利。好好地考虑清楚，不要后悔。' 长者听了外道的话，又不肯接受这个孩子。 这时，世尊对频婆娑罗王（古印度摩揭陀国国王，佛教的护法）说：'大王！你现在收养这个童子，在王宫里抚养他。' 当时，频婆娑罗王接受了佛的教诲，立刻起身，弯腰伸手接过那个童子，仔细地看了看，然后对佛说：'我遵照佛的旨意，把他带回王宫。但是这个童子，叫什么名字好呢？希望佛世尊，能为他取个好名字。' 佛说：'大王！这个童子是从火中得到的，应该给他取名叫火光明。' 这时，世尊在大众之中，把这个童子交给频婆娑罗王之后，立刻观察并了解频婆娑罗王和所有在场的人，他们的根器和秉性，以及内心所喜欢和想要的，然后根据他们各自的情况，广泛地为他们说法。这些在场的人，听了佛法之后，其中有几百人，生起了最上等的清净正信（正确的信仰），有的证得了须陀洹果（小乘初果），有的证得了斯陀含果（小乘二果），有的证得了阿那含果（小乘三果），有的证得了阿罗汉果（小乘四果）。
English
English version: 'One should dwell in right mindfulness.' The Life Span Youth said to the Buddha: 'World Honored One! I was born in a royal family, and I have grown old in a royal family. My body is pure, like the finest sandalwood from Ox-Head Mountain (a type of precious sandalwood), without any difference. I truly do not know about the heretical and deviant deceptions and confusions of external paths (religions other than Buddhism).' At that time, the World Honored One again said to that Good and Wise Elder: 'This child is your son. You should take him back and protect, nurture, and raise him.' That Good and Wise Elder, with his heretical views (wrong views) firmly entrenched, not practicing the right path, immediately stole a glance at the face of the heretic Nigandha (founder of Jainism). That heretic said: 'Good and Wise Elder! You should carefully consider this child, who is a remnant left in the fire, greatly inauspicious. Although the fire did not burn him, is his appearance good? If you take him back, it will surely cause your family to be destroyed, and it will not benefit your life, and it will cause much harm and annoyance to your body. Whatever you desire to do will not be harmonious. Think deeply about it, and do not regret it later.' After the elder heard the words of the heretic, he again refused to accept the child. At that time, the World Honored One said to King Bimbisara (King of Magadha in ancient India, a protector of Buddhism): 'Great King! You should now take this child and raise him in the royal palace.' At that time, King Bimbisara received the Buddha's command and immediately rose, bowed, and reached out his hand to take the child. After looking at him carefully, he said to the Buddha: 'I will follow the Buddha's command and take him back to the royal palace. But what should this child be named? I hope the World Honored Buddha will kindly establish a good name for him.' The Buddha said: 'Great King! This child was obtained from the fire, so he should be named Fire Brightness.' At that time, after the World Honored One entrusted this child to King Bimbisara in the midst of the assembly, he immediately observed and understood King Bimbisara and all those present in the assembly, their faculties and natures, and what they desired in their hearts. According to their respective situations, he extensively expounded the Dharma for them. After these members of the assembly heard the Dharma, among them, several hundred people generated the supreme pure right faith (correct belief). Some attained the fruit of Srotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism), some attained the fruit of Sakradagamin (once-returner, the second stage), some attained the fruit of Anagamin (non-returner, the third stage), and some attained the fruit of Arhat (the fourth and final stage). --------------------------------------------------------------------------------
Chinese
汉果者、有能进发暖位善根者、有能进发顶位善根者、有能进发忍位善根者、有发声闻菩提心者、有发缘觉菩提心者、有发阿耨多罗三藐三菩提心者、有发归依摄受心者、有于学句起摄受心者。如是会众，以佛功德及正法力，众和合事，随其所应，咸得利益。 尔时频婆娑罗王，即离佛会，将此童子，还复王宫。是时大王召八宫嫔，以为八母；二为养母，使令恩养；二为乳母，使令乳哺；二为净母，使令灌浣；二为戏母，使令伴习戏玩。如是王敕八母，付其童子，自乳哺中，至于成长，或乳或食，及余所须。于昼夜中，抚怜恩育，无令阙失。后渐长成，如清净池一莲秀出，爱护存惜，其义亦然。 乃至后时，光明童子，有一舅氏，久持财物，出外商贩，渐历岁年，未由还复。忽于一时，外闻人说：“我妹怀妊，佛为记说：‘定当生男，其后生已，家族富盛，最上吉祥，现于人中受天胜福，乃至最后，于我法中出家学道，断诸烦恼，证阿罗汉。’”时彼舅氏，闻此语已，即速聚收商贩财物，涉远赍持，还归自舍。既至舍中，知妹已殁，悲号啼泣，审自思惟：“外先所闻佛记我妹定当生男，乃至断诸烦恼，证阿罗汉。今妹既殁，佛虚设言，岂佛世尊亦妄说邪？”作是念已，即往邻家，询问其故，谓邻人言：“ 现代汉语译本： 有的人能够进一步生发暖位的善根（指四加行位的最初阶段，接近证悟的预备阶段），有的人能够进一步生发顶位的善根（指四加行位的第二阶段，智慧增长的阶段），有的人能够进一步生发忍位的善根（指四加行位的第三阶段，对法性生起忍可的阶段），有的人发起声闻菩提心（希求解脱的愿望），有的人发起缘觉菩提心（希求自我觉悟的愿望），有的人发起阿耨多罗三藐三菩提心（希求无上正等正觉的愿望），有的人发起归依摄受心（希望得到佛法僧三宝的庇护），有的人对于学习佛法语句生起摄受心（乐于接受和学习佛法）。这样的集会大众，凭借佛的功德以及正法的力量，以及大众和合的力量，根据他们各自的情况，都得到了利益。 当时，频婆娑罗王（Bimbisara，古印度摩揭陀国王）离开了佛陀的集会，带着这个童子返回王宫。那时，大王召集了八位宫中的嫔妃，作为童子的八位母亲：两位作为养母，负责照顾养育；两位作为乳母，负责喂养乳汁；两位作为净母，负责清洗照料；两位作为戏母，负责陪伴玩耍。国王这样敕令八位母亲，将童子托付给她们，从哺乳到长大，无论是喂奶还是喂食，以及其他所需的，日夜不停地抚爱养育，不要有任何缺失。后来童子渐渐长大，就像清净池中一朵莲花秀丽绽放，人们爱护珍惜他，就是这个意思。 直到后来，光明童子（Guangming Tongzi）有一位舅舅，长期携带财物外出经商，年复一年，没有回来。忽然有一天，在外面听到有人说：‘我的妹妹怀孕了，佛陀为她授记说：‘必定会生一个男孩，他出生后，家族会变得富裕兴盛，是最上吉祥的象征，在人间享受天上的殊胜福报，乃至最后，会在我的佛法中出家修行，断除各种烦恼，证得阿罗汉果（Arhat，佛教修行所能达到的最高果位之一）。’’当时，这位舅舅听到这些话后，立即收拾商贩的财物，长途跋涉，返回家中。到家后，得知妹妹已经去世，悲伤地哭泣，仔细地思考：‘之前在外面听到佛陀授记我的妹妹必定会生一个男孩，乃至断除各种烦恼，证得阿罗汉果。现在妹妹已经去世，佛陀岂不是说了虚妄之言？难道佛陀世尊也会说谎吗？’这样想着，就去邻居家，询问其中的缘由，对邻居说：