Chinese
若不得此童子，苦恼逼心，无有是处，定当呕血而趣命终。”’王悉是事，应如佛言。” 是时，尊者阿难承佛圣旨，即时往诣频婆娑罗王宫，到已见王，如佛辞曰：“佛问大王得无病不？今有一事，宜听佛言。善贤长者来取光明童子，善贤若不得此童子，苦恼逼心，无有是处，定当呕血而趣命终。大王应悉是事，宜速付授。” 尔时，频婆娑罗王受佛敕已，即作是言：“大德尊者！回至佛所，愿传我语：‘频婆娑罗王稽首世尊足下，致敬问讯世尊，如佛教敕，我已听受。’”是时尊者阿难即出王宫，回至佛所，具如王言，白佛世尊。 时频婆娑罗王，即速宣召善贤长者，到已谓言：“善贤！今此童子久在宫中，护持养育，八母看侍，乳哺依时，我心爱怜，过甚亲子。今虽佛敕还付于汝，然汝亦当体我心意，日日三时，汝自将来，我欲观视。” 善贤长者敬受王命，即白王言：“我受王敕，敢不遵承，日日三时，将诣王所。” 是时，频婆娑罗王即以众宝妙庄严具，铰饰大象，令光明童子乘此宝象，别敕臣佐，而令伴送至长者舍。而后长者，日日三时，送至王宫，王亲观视光明童子，凡所施作，皆如理法。 乃至后时，其父善贤，趣命终已，光明童子即为家主，既嗣家业，转复 现代汉语译本：‘如果得不到这个童子，（我的）苦恼会逼迫我的心，没有其他办法了，一定会呕血而死。’国王完全了解这件事，应该按照佛陀所说的话去做。 这时，尊者阿难（Ānanda，佛陀的十大弟子之一）接受了佛陀的圣旨，立即前往频婆娑罗王（Bimbisāra，古印度摩揭陀国国王）的王宫，到达后见到国王，按照佛陀的话说：‘佛陀问大王是否安好？现在有一件事，希望您听从佛陀的指示。善贤长者（Sudatta，一位富有的商人）来取光明童子（Kumāra，一个男孩的名字），善贤如果得不到这个童子，（他的）苦恼会逼迫他的心，没有其他办法了，一定会呕血而死。大王应该完全了解这件事，应该尽快将童子交给他。’ 当时，频婆娑罗王接受了佛陀的敕令后，就说：‘大德尊者！请您回到佛陀那里，替我转达我的话：‘频婆娑罗王稽首世尊（Lord Buddha）足下，致敬问候世尊，按照佛陀的教诲，我已经听从接受了。’’这时尊者阿难就离开了王宫，回到佛陀那里，详细地将国王的话禀告了佛陀世尊。 当时，频婆娑罗王立即宣召善贤长者，到达后对他说：‘善贤！现在这个童子在宫中已经很久了，（我们）护持养育他，有八个乳母看护侍奉，按时喂奶，我心中爱怜他，超过了亲生儿子。现在虽然佛陀敕令要将他归还给你，但是你也应该体谅我的心意，每天三次，你自己将他带来，我想看看他。’ 善贤长者恭敬地接受了国王的命令，就对国王说：‘我接受国王的命令，怎敢不遵从，每天三次，将他带到国王这里。’ 这时，频婆娑罗王就用各种珍宝美妙的装饰品，装饰大象，让光明童子乘坐这头宝象，另外敕令臣子佐官，护送他到长者的住所。之后长者每天三次，将他送到王宫，国王亲自观看光明童子，所有所作所为，都符合道理和法度。 直到后来，他的父亲善贤去世后，光明童子就成为了家主，继承了家业，更加...
English
English version: 'If I do not get this boy, my suffering will oppress my heart, and there will be no other way; I will surely vomit blood and die.' The king fully understood this matter and should act according to the Buddha's words. At that time, the Venerable Ānanda (one of the ten great disciples of the Buddha), receiving the Buddha's decree, immediately went to the palace of King Bimbisāra (king of Magadha in ancient India). Upon arriving, he saw the king and said according to the Buddha's words: 'The Buddha asks if the Great King is well? Now there is a matter that I hope you will listen to the Buddha's instructions. Sudatta (a wealthy merchant) has come to take Kumāra (a boy's name). If Sudatta does not get this boy, his suffering will oppress his heart, and there will be no other way; he will surely vomit blood and die. The Great King should fully understand this matter and should hand over the boy to him as soon as possible.' At that time, King Bimbisāra, having received the Buddha's decree, said: 'Venerable Great Monk! Please return to the Buddha and convey my words: 'King Bimbisāra bows his head at the feet of the Lord Buddha, pays his respects and inquires after the Lord Buddha's well-being. According to the Buddha's teachings, I have listened and accepted.' At that time, the Venerable Ānanda left the palace and returned to the Buddha, reporting the king's words in detail to the Buddha. At that time, King Bimbisāra immediately summoned Sudatta. Upon arriving, he said to him: 'Sudatta! This boy has been in the palace for a long time. We have protected and nurtured him. Eight wet nurses have cared for and served him, feeding him on time. I cherish him in my heart, more than my own son. Now, although the Buddha has ordered that he be returned to you, you should also understand my feelings. Bring him here yourself three times a day, as I want to see him.' Sudatta respectfully accepted the king's order and said to the king: 'I accept the king's order and dare not disobey. I will bring him to the king three times a day.' At that time, King Bimbisāra decorated an elephant with various precious and wonderful ornaments, had Kumāra ride this precious elephant, and separately ordered officials to escort him to the merchant's residence. Afterwards, the merchant sent him to the palace three times a day, and the king personally watched Kumāra, and all his actions were in accordance with reason and dharma. Until later, after his father Sudatta passed away, Kumāra became the head of the household, inherited the family business, and even more... --------------------------------------------------------------------------------
Chinese
精进，信佛、信法、信苾刍众，归佛、归法、归苾刍众。 其父善贤长者，于此方处，先造杀业；光明长者，今为其父，修营福事，乃于自舍，常时备办，四事丰足，承事供给四方苾刍，乃至将来结集世尊正法藏者。上首耆年，诸大声闻，亦常供给所须供养。光明长者于王舍城，修如是等，种种福事，悉为其父，而作利益。 尔时，有一商客，是彼善贤长者先同商贩，故旧伴侣，久在外方，商贩未还，素念此人不造善业，又复闻知今已亡殁，子名光明，嗣为家主。其光明长者信佛、信法、信苾刍众，归依三宝，如理所作。时彼商客，闻是事已，伤念善贤，庆快光明长者，即以上妙牛头旃檀之香，造一大钵，满盛众宝，远从外方，遣人持来，遗彼光明长者，以为信记。又令来人传如是言：“所愿长时记念不忘。” 是时，光明长者即以咒句，而加护之，其咒所谓： “计那唧呬吒夜嚩(一句) 室吒夜嚩(二) 羯哩迦吒计那嚩(三) 仡哩系[怡-台+(日/工)]咩(四)” 说此咒已，复作是言：“如是宝钵，若沙门、若婆罗门、若大威力诸神通者，当受此钵，如应得乐。”如是加持已，即持此钵，出王舍城，先于路左，立一大柱，彩绘庄饰，上复悬铃，置钵于下，永为标记。 现代汉语译本：精进，信仰佛陀（Buddha，觉悟者）、佛法（Dharma，宇宙真理）、僧伽（Bhiksu Sangha，佛教僧团），皈依佛陀、佛法、僧伽。 他的父亲善贤长者（Sudatta，一位富有的商人），在这个地方，先前造作杀业；光明长者（Jyotiska，善贤长者的儿子），现在为他的父亲，修营福德之事，就在自己的家中，常常备办，四事供养丰足，承事供给四方比丘（Bhiksu，佛教出家众），乃至将来结集世尊正法藏者。上首耆年，诸大声闻（Sravaka，佛陀的弟子），也常常供给他们所需的供养。光明长者在王舍城（Rajagrha，古印度城市），修习如此等等的各种福德之事，全部为了他的父亲，而作利益。 当时，有一位商人，是那善贤长者先前一同经商的，故交老友，长久在外地，经商还未归来，一直认为这个人不造善业，又听说他现在已经去世，儿子名叫光明，继承为家主。那光明长者信仰佛陀、佛法、僧伽，皈依三宝，如理如法地行事。当时那位商人，听到这件事后，伤感善贤的去世，庆幸光明长者，就用上妙的牛头旃檀之香（Sandalwood，一种珍贵的香木），造了一个大钵，满满地盛着各种珍宝，从遥远的外地，派人拿来，赠送给光明长者，作为信物。又让来人传话说：‘希望长久地记念不忘。’ 当时，光明长者就用咒语，来加以保护，那咒语是这样说的： ‘计那唧呬吒夜嚩（一句） 室吒夜嚩（二） 羯哩迦吒计那嚩（三） 仡哩系[怡-台+(日/工)]咩（四）’ 说完这个咒语后，又这样说：‘像这样的宝钵，无论是沙门（Sramana，佛教修行者）、婆罗门（Brahmana，古印度祭司）、还是具有大威力的诸位神通者，应当接受这个钵，如其所应地得到快乐。’这样加持完毕后，就拿着这个钵，走出王舍城，先在路边左侧，立起一根大柱子，用彩绘装饰，上面还悬挂着铃铛，把钵放在下面，永远作为标记。
English
English version: Diligence, believing in the Buddha (the Awakened One), the Dharma (the universal truth), and the Bhiksu Sangha (the Buddhist monastic community), taking refuge in the Buddha, the Dharma, and the Bhiksu Sangha. His father, the elder Sudatta (a wealthy merchant), in this place, previously created deeds of killing; the elder Jyotiska (Sudatta's son), now for his father, cultivates meritorious deeds, and in his own house, constantly prepares, the four requisites in abundance, serving and providing for the Bhiksus (Buddhist monks) from all directions, even to those who will gather the World-Honored One's true Dharma treasury in the future. The foremost elders, the great Sravakas (disciples of the Buddha), are also constantly provided with the necessary offerings. The elder Jyotiska, in Rajagrha (an ancient Indian city), cultivates such various meritorious deeds, all for the benefit of his father. At that time, there was a merchant, who was a former trading partner and old friend of the elder Sudatta, who had been away in a foreign land for a long time, trading and not yet returned, always thinking that this person did not create good deeds, and also heard that he had now passed away, and his son named Jyotiska, had succeeded as the head of the household. That elder Jyotiska believed in the Buddha, the Dharma, and the Bhiksu Sangha, took refuge in the Three Jewels, and acted according to the Dharma. At that time, that merchant, after hearing about this matter, grieved for Sudatta's death, and rejoiced for the elder Jyotiska, and used the supreme sandalwood incense (Sandalwood, a precious fragrant wood), to make a large bowl, filled with various treasures, and sent it from a distant foreign land, to the elder Jyotiska, as a token of faith. He also had the messenger convey these words: 'May you remember and not forget for a long time.' At that time, the elder Jyotiska then used a mantra, to protect it, the mantra was said as follows: 'Kina cikhi tata yava (one phrase) sista yava (two) karikata kina vava (three) grihi [怡-台+(日/工)] me (four)' After saying this mantra, he further said: 'Such a precious bowl, whether it is a Sramana (Buddhist practitioner), a Brahmana (ancient Indian priest), or a great and powerful being with supernatural powers, should receive this bowl, and obtain happiness as appropriate.' After completing this blessing, he took this bowl, went out of Rajagrha, first on the left side of the road, erected a large pillar, decorated with colorful paintings, and hung bells on it, and placed the bowl below, as a permanent marker. --------------------------------------------------------------------------------
Chinese
是时，有诸外道如彼常法，于明旦时，诣河洗浴，经由路次，见此宝钵，即时问彼光明长者言：“长者！汝安此钵，当何所用？” 光明长者具以元因告诸外道。彼外道言：“诸有清净沙门释子，堪受此钵，余无力能而堪受者。”外道言已，随处而散。乃至后有耆年大德、诸苾刍众，入王舍城，持钵乞食，亦于路左，见此宝钵，即乃问彼光明长者言：“汝安此钵，当何所用？” 光明长者亦以元因，广如前答。诸苾刍言：“长者！今此宝钵，非我等受，当持奉佛，即能增长善利，灭诸罪垢。”时诸苾刍如是言已，随处而散。 佛说光明童子因缘经卷第二 大正藏第 14 册 No. 0549 佛说光明童子因缘经 佛说光明童子因缘经卷第三 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护奉 诏译 尔时，尊者十力迦叶，游行到彼置宝钵所，见是事已，即诣光明长者舍，问长者言：“汝置宝钵于其路左，当何所用？”光明长者即以前缘，具白尊者。 是时，十力迦叶作是思惟：“我闻善贤长者信重外道，先造杀业，光明长者今于此地为作福事，我今不应弃此钵去，宜现神力，令光明长者圆满志愿。”作是思惟已即以神力，舒其右手，譬如壮士屈伸臂顷 现代汉语译本： 当时，有一些外道像往常一样，在清晨的时候，到河边洗浴，经过这条路，看见了这个宝钵，就问光明长者说：‘长者！你把这个钵放在这里，打算做什么用呢？’ 光明长者把事情的来龙去脉都告诉了这些外道。那些外道说：‘只有清净的比丘释子，才能够接受这个钵，其他人没有能力能够接受它。’外道说完，就各自散开了。后来，有一些年长的有德行的比丘众，进入王舍城（Rājagṛha），拿着钵乞食，也在路边看见了这个宝钵，就问光明长者说：‘你把这个钵放在这里，打算做什么用呢？’ 光明长者也把事情的来龙去脉，像之前一样详细地回答了他们。比丘们说：‘长者！现在这个宝钵，不是我们能够接受的，应该拿去供奉佛陀（Buddha），这样就能增长善利，消除各种罪恶。’当时，这些比丘说完这些话，就各自散开了。 《佛说光明童子因缘经》卷第二 大正藏第 14 册 No. 0549 《佛说光明童子因缘经》 《佛说光明童子因缘经》卷第三 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护（Śīlapāla）奉 诏译 当时，尊者十力迦叶（Daśabalakāśyapa），到达放置宝钵的地方，看见这件事后，就到光明长者的住所，问长者说：‘你把宝钵放在路边，打算做什么用呢？’光明长者就把之前的事情，详细地告诉了尊者。 当时，十力迦叶这样思惟：‘我听说善贤长者（Suśreṣṭhi）信奉外道，之前造作杀业，光明长者现在在这里做功德的事情，我不应该丢下这个钵离开，应该显现神力，让光明长者圆满他的愿望。’这样思惟后，就用神力，伸出他的右手，就像壮士屈伸手臂一样。
English
English version: At that time, some non-Buddhist ascetics, as was their custom, went to the river to bathe in the early morning. Passing by the road, they saw this precious bowl and immediately asked the Brightness Elder: 'Elder! What do you intend to use this bowl for, placing it here?' The Brightness Elder told the non-Buddhists the whole story. The non-Buddhists said, 'Only pure Śramaṇa (ascetic) disciples of Śākya (释子) are worthy to receive this bowl; no one else has the power or ability to receive it.' After speaking, the non-Buddhists dispersed. Later, some elderly, virtuous Bhikṣus (比丘) entered Rājagṛha (王舍城), carrying bowls to beg for food. They also saw this precious bowl on the side of the road and asked the Brightness Elder, 'What do you intend to use this bowl for, placing it here?' The Brightness Elder also explained the whole story in detail, as he had before. The Bhikṣus said, 'Elder! This precious bowl is not for us to receive. We should offer it to the Buddha (佛陀), which will increase good benefits and eliminate all sins.' After speaking these words, the Bhikṣus dispersed. 'The Sutra of the Brightness Youth's Causes and Conditions, Volume 2' T14 No. 0549 'The Sutra of the Brightness Youth's Causes and Conditions' 'The Sutra of the Brightness Youth's Causes and Conditions, Volume 3' Translated by Śīlapāla (施护), the Tripitaka Master of Western India, Chao Feng Da Fu, Shi Guang Lu Qing, Dharma Transmission Master, bestowed with Purple Robe, by Imperial Decree At that time, Venerable Daśabalakāśyapa (十力迦叶) arrived at the place where the precious bowl was placed. Seeing this, he went to the Brightness Elder's residence and asked, 'What do you intend to use this precious bowl for, placing it on the side of the road?' The Brightness Elder told the Venerable the whole story. At that time, Daśabalakāśyapa thought to himself, 'I have heard that Suśreṣṭhi (善贤长者) believes in non-Buddhist paths and previously committed acts of killing. The Brightness Elder is now doing meritorious deeds here. I should not abandon this bowl and leave. I should manifest supernatural powers to fulfill the Brightness Elder's wishes.' After thinking this, he used his supernatural power to extend his right hand, like a strong man stretching his arm. -------------------------------------------------------------------------------- ，取其宝钵，持还所止。