English
English version: 'If anyone can cure my son's madness, I will offer everything I own.' At that time, Prince Siddhartha (Siddhartha, meaning 'He who achieves his goal') was out for a stroll and saw a great elder cultivating loving-kindness, praying for his son's recovery. Filled with joy, the prince said, 'This great elder diligently cultivates loving-kindness for all beings, yet his son suffers from such a severe illness. May the deities have compassion and come here to heal the elder's son.' As he spoke, a great immortal named Guangwei (Guangwei, meaning 'Light Flavor') descended from the Himalayas, arriving at the elder's home. He told the elder, 'Your son's illness stems from a fever, which caused great anger. His heart vessels have opened, allowing the wind element to enter his heart, causing madness. According to the immortal scriptures, such a condition requires the blood of a kind, anger-free man to be applied to the body, and bone marrow from a virtuous person, taken in doses like soybeans, to be cured.' Upon hearing the immortal's words, the elder prostrated before Prince Siddhartha (Siddhartha) in the road and said, 'The great immortal has said that my son's illness can only be cured by the blood and marrow of a compassionate, anger-free person. I intend to pierce my own body to draw blood for my son to drink, and break my bones to extract marrow for him to consume. I beseech you, Prince Siddhartha (Siddhartha), to allow this.' 'Then Prince Siddhartha (Siddhartha) said, 'Elder, I have heard the Buddha say that beings who cause suffering to their parents will fall into the great hells without hope of release. How can you harm your own body in an attempt to heal your son? Please be patient for a moment, and I will devise a great expedient for you.' Hearing Prince Siddhartha's (Siddhartha) command, the elder was overjoyed. He bowed at the prince's feet and returned home. He had his son carried by an elephant to Prince Siddhartha (Siddhartha), who then nourished him with ghee.' 'At that time, the immortal told Prince Siddhartha (Siddhartha), 'Even if you were to nourish this man with this medicine for ninety days, he would not be cured. You must obtain the blood of a compassionate, anger-free person.' Then Prince Siddhartha (Siddhartha) thought to himself, 'Except for myself, all other beings are prone to anger. Now, to save all beings from suffering and to deliver them from the cycle of birth and death, I vow to seek the path of Buddhahood. If I attain Buddhahood in the future, I will also give this Dharma body and eternal life.' After making this vow, --------------------------------------------------------------------------------
Chinese
即刺身以血涂彼大长者子、破骨出髓与之令服。长者子服已，病得除愈。是时太子以破骨故，迷闷躄地。尔时天地六种震动，释梵护世、无数天子佥然俱下，到太子所，告太子言：‘汝今以身济病众生，欲求何等？为求帝释、魔王、梵天、转轮圣王？三界之中欲求何等？’ “尔时太子白帝释言：‘我今所求，亦不欲三界之中尊荣豪贵。我所求者，乃愿欲成阿耨多罗三藐三菩提。’尔时帝释闻此语已，告太子言：‘汝今刺身破骨出髓，身体战掉，有慨恨不？’尔时太子即立誓愿：‘我从始刺身体乃至于今，若无慨恨大如毛发，令我身体平复如故。’作此誓已，身体平复如前无异。尔时帝释见此事已，白太子言：‘太子威德奇特无比，有强大志必得成佛。太子成佛时，愿先度我。’作此誓时，太子默然而说偈言： “‘愿我成佛时， 普度诸天人， 身心无挂碍， 普慈爱一切， 亦度于汝等， 令诸众生类， 皆住大涅槃， 永受于快乐。’ “尔时太子说此偈已，诸天雨华持以供养，复雨无量百千珍宝积满宫墙。太子得已持用布施，布施不止，修诸波罗蜜皆悉满足，得成为佛。” 佛告迦叶：“尔时波罗奈国王者，今我父王阅头檀是。尔时月音长者，今汝摩诃迦叶是。尔 现代汉语译本 （有人）立即刺破身体，用血涂抹那位大长者之子的身体，又破开骨头取出骨髓给他服用。长者之子服下后，病就痊愈了。这时，太子因为破骨的缘故，昏迷倒地。当时，天地发生六种震动，帝释（Deva Indra，天神之王）、梵天（Brahma，创造之神）和护世四天王、无数天子一同降临到太子所在的地方，告诉太子说：‘你现在用自己的身体救济患病的众生，想要求得什么呢？是想求帝释、魔王、梵天、转轮圣王（Chakravartin，理想的统治者）的果位吗？在三界（Trailokya，欲界、色界、无色界）之中，你想要求得什么呢？’ 当时，太子对帝释说：‘我现在所求的，并不是三界之中的尊荣和富贵。我所求的，是希望能够成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。’当时，帝释听到这些话后，告诉太子说：‘你现在刺破身体，取出骨髓，身体颤抖，有后悔或怨恨吗？’当时，太子立即立下誓愿：‘我从开始刺破身体直到现在，如果我没有丝毫的后悔或怨恨，哪怕像毛发一样细微，就让我的身体恢复如初。’立下这个誓愿后，他的身体就恢复如初，和平常一样。当时，帝释看到这件事后，对太子说：‘太子的威德真是奇特无比，有如此强大的志向，必定能够成佛。太子成佛的时候，希望您先度化我。’立下这个誓愿的时候，太子默默地说了这首偈语： ‘愿我成佛时，普遍度化诸天人和世人， 身心没有挂碍，普遍慈爱一切众生， 也度化你们这些天人，使一切众生， 都安住于大涅槃（Mahā-nirvāṇa，彻底的解脱），永远享受快乐。’ 当时，太子说完这首偈语后，诸天散下鲜花来供养，又降下无数百千种珍宝，堆满了宫墙。太子得到这些珍宝后，就用来布施，布施从不停止，修行各种波罗蜜（Pāramitā，到彼岸的方法）都圆满了，最终成就了佛果。 佛告诉迦叶（Kāśyapa，佛陀的弟子）说：‘当时的波罗奈（Varanasi）国王，就是现在我的父王阅头檀（Śuddhodana）王。当时的月音长者，就是现在的你摩诃迦叶（Mahākāśyapa）。’
English
English version Immediately, (someone) pierced his body, smeared the blood on the body of that eldest son of the great householder, broke the bones and extracted the marrow for him to consume. After the eldest son of the householder consumed it, his illness was cured. At that time, the prince, because of breaking his bones, fell to the ground in a daze. Then, the heavens and the earth shook in six ways, Śakra (Deva Indra, King of the Gods), Brahma (Brahma, the creator god), the Four Guardian Kings, and countless devaputras (sons of gods) descended together to where the prince was, and told the prince: 'Now that you are using your body to save sick beings, what do you seek? Do you seek to become Śakra, Mara (demon king), Brahma, or a Chakravartin (ideal ruler)? What do you seek in the three realms (Trailokya, realm of desire, realm of form, realm of formlessness)?' At that time, the prince said to Śakra: 'What I seek now is not the honor and wealth in the three realms. What I seek is to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' At that time, Śakra, having heard these words, said to the prince: 'Now that you have pierced your body, broken your bones, and extracted your marrow, your body is trembling, do you have any regrets or resentment?' At that time, the prince immediately made a vow: 'From the beginning of piercing my body until now, if I have no regrets or resentment, even as small as a hair, may my body be restored as before.' After making this vow, his body was restored as before, without any difference. At that time, Śakra, seeing this, said to the prince: 'Prince, your power and virtue are extraordinary and unparalleled, with such a strong will, you will surely become a Buddha. When the prince becomes a Buddha, I hope you will liberate me first.' At the time of making this vow, the prince silently spoke this verse: 'May I, when I become a Buddha, universally liberate all gods and humans, With body and mind unhindered, universally loving all beings, Also liberate you gods, So that all sentient beings, May dwell in the Great Nirvana (Mahā-nirvāṇa, complete liberation), And forever enjoy happiness.' At that time, after the prince spoke this verse, the gods rained down flowers to make offerings, and also rained down countless hundreds of thousands of treasures, piling them up to fill the palace walls. After the prince obtained these treasures, he used them for almsgiving, never ceasing to give, and cultivating all the Pāramitās (perfections) to fulfillment, and finally attained Buddhahood. The Buddha told Kāśyapa (Kāśyapa, Buddha's Disciple): 'The king of Varanasi at that time was my father, King Śuddhodana (Śuddhodana). The eldest son of the householder, Chandra, at that time was you, Mahākāśyapa (Mahākāśyapa).' --------------------------------------------------------------------------------
Chinese
时长者子，今阿祇达比丘是。尔时忍辱铠太子者，今我释迦牟尼佛是。尔时帝释者，今舍利弗是。” 佛告迦叶：“此阿祇达比丘，乃往过去风大动故发狂无知，是故今者入四大定，于风定中心疑不行。设使此人入风大定、观四大者，头破七分、心裂而死。当教此人修于慈心。” 尔时世尊告阿祇达：“汝今当观，一切众生悉为五苦之所逼切。汝今应当生大慈心，欲免众苦。观色受想行识，悉皆无常苦空无我。”阿祇达闻佛说此，豁然意解，应时即得阿罗汉道，三明六通，具八解脱。即于佛前踊身空中，作十八变。作十八变已，从空中下，顶礼佛足，白言：“世尊！如来今者为我宣说往昔因缘，及说慈心、广演四谛。我因佛力，寻时即破三界结业，成阿罗汉。唯愿天尊为未来世浊恶众生，恶业罪故生五浊世如此众生，若修头陀行诸禅定得阿那含，如我心疑停住不行，当修何法得离苦际？” 佛告阿祇达：“谛听谛听，当善思之。如来今者因汝阿祇达，普为未来世一切众生广说从阿那含至阿罗汉，于其中间所有微细一切境界，当自分别。若风病多者入风大定时，因风大故喜发狂病，当教观佛。教观佛者，教观如来十力、四无所畏、十八不共法、大慈大悲、三念处法。观此法时，自然得见无量色身、微 现代汉语译本：佛陀告诉迦叶：“那位长者之子，就是现在的阿祇达（Ajita）比丘。当时的忍辱铠太子，就是现在的我释迦牟尼佛。当时的帝释（Indra），就是现在的舍利弗（Sariputra）。” 佛陀告诉迦叶：“这位阿祇达比丘，过去因为风大（Vata-dhatu）发动而发狂无知，所以现在入四大定（Mahabhuta-samadhi）时，在风定（Vata-samadhi）中心生疑惑，停滞不前。如果这个人进入风大定，观察四大（Mahabhuta）时，可能会头破七分、心裂而死。应当教导这个人修习慈心（Maitri）。” 这时，世尊告诉阿祇达：“你现在应当观察，一切众生都被五苦（Pancha-kasaya）所逼迫。你现在应当生起大慈心，想要免除众苦。观察色（Rupa）、受（Vedana）、想（Samjna）、行（Samskara）、识（Vijnana），一切都是无常（Anitya）、苦（Duhkha）、空（Sunyata）、无我（Anatma）。”阿祇达听闻佛陀如此说，豁然开悟，应时就证得阿罗汉（Arhat）道，具足三明（Tri-vidya）、六通（Sadabhijna），具足八解脱（Ashta-vimoksha）。随即在佛陀面前踊身空中，示现十八变（Ashtadasa-vikridita）。示现十八变后，从空中下来，顶礼佛足，禀告说：“世尊！如来现在为我宣说往昔因缘，以及宣说慈心，广演四谛（Chatur-arya-satya）。我因佛陀的威力，立刻就破除了三界（Tri-dhatu）的结业，成就阿罗汉。唯愿天尊为未来世浊恶众生，因为恶业罪过而生于五浊世（Pancha-kasaya）的这些众生，如果修习头陀行（Dhuta）和各种禅定（Dhyana）而证得阿那含（Anagamin），像我一样心生疑惑停滞不前，应当修习什么法才能脱离苦的边际？” 佛陀告诉阿祇达：“仔细听，仔细听，应当好好思考。如来现在因为你阿祇达的缘故，普遍为未来世的一切众生广说从阿那含到阿罗汉，于这其中间所有微细的一切境界，应当自己分辨。如果风病多的人进入风大定时，因为风大的缘故容易引发狂病，应当教导他们观佛。教导观佛，就是教导观如来的十力（Dasa-bala）、四无所畏（Chatur-vaisharadya）、十八不共法（Ashtadasa-avenika-dharma）、大慈大悲（Maha-maitri-maha-karuna）、三念处法（Tri-smrityupasthana）。观此法时，自然得见无量色身、微细