Chinese
自在菩萨摩诃萨舍此而去。于后谁能为于我等说微妙法。观自在菩萨摩诃萨于是而去。彼诸药叉罗刹悉皆随侍而送。观自在菩萨摩诃萨告言。汝等而来已远应还所住。时诸药叉罗刹头面着地。礼观自在菩萨摩诃萨足已还归本处。时观自在菩萨摩诃萨。犹如火焰上升虚空。而往天宫到彼天上现婆罗门身。彼天众中有一天子名妙严耳。而常贫穷受斯苦报。时观自在菩萨所现婆罗门身。诣彼天子所到已告言。我患饥馁而复困渴。时彼天子垂泣而告婆罗门言。我今贫匮无物所奉。婆罗门言我功所须。必应相馈乃至少分。时彼天子俯仰入宫搜求所有。忽然见其诸大宝器。复盛异宝盈满其中。复有宝器满中而盛上味饮食。又有严身上妙衣服盈满宫中。时彼天子心怀思惟。今此门外婆罗门。决定是其不可思议之人。令我得是殊常之福。于是请彼大婆罗门入其宫中。持天妙宝及天上味饮食以奉供养。受斯供已而咒愿言安乐长寿。时彼天子白婆罗门言。贤者为从何方而来到此。婆罗门言我从祇陀树林大精舍中。于彼而来。天子问言彼地云何。婆罗门告言彼祇陀林精舍之中。其地清净出现天摩尼宝庄严劫树。又现种种适意摩尼之宝。又现种种宝池。又有戒德威严具大智慧无数大众出现其中。彼有佛号尾舍浮如来。于是圣天所住之地。有如是 现代汉语译本： 自在菩萨摩诃萨（Avalokiteśvara Bodhisattva Mahāsattva，观世音大菩萨）离开这里之后，以后谁能为我们宣说微妙之法呢？观自在菩萨摩诃萨于是离去，那些药叉（Yaksa，夜叉）和罗刹（Rakshasa，罗刹）都跟随侍奉并送行。观自在菩萨摩诃萨告诉他们说：‘你们已经走了很远的路，应该返回你们所居住的地方。’当时，那些药叉和罗刹头面着地，礼拜观自在菩萨摩诃萨的足后，返回各自的住所。这时，观自在菩萨摩诃萨犹如火焰升腾到虚空中，前往天宫，到达天上后显现婆罗门（Brahmin）之身。在那些天众中，有一位天子名叫妙严耳，他常常贫穷，承受这种苦报。当时，观自在菩萨所显现的婆罗门身，前往那位天子所住的地方，到达后告诉他说：‘我感到饥饿和口渴。’当时，那位天子哭泣着告诉婆罗门说：‘我现在贫困匮乏，没有什么可以奉献给您。’婆罗门说：‘我所需要的功德，必定应该互相馈赠，哪怕是少许。’当时，那位天子低头进入宫中搜寻所有之物，忽然看见他的各种大宝器，又盛满了奇异的珍宝在其中。又有宝器盛满了上等的美味饮食，又有庄严身体的上妙衣服，充满了宫中。当时，那位天子心中思忖：‘现在这位门外的婆罗门，一定是不可思议之人，让我得到如此殊胜的福报。’于是，他邀请那位大婆罗门进入他的宫中，拿着天上的珍宝和天上的美味饮食来奉献供养。接受了这些供养后，婆罗门祝愿他安乐长寿。当时，那位天子问婆罗门说：‘贤者您是从哪里来到这里的？’婆罗门说：‘我从祇陀树林大精舍（Jetavana Vihara，祇园精舍）中，从那里而来。’天子问道：‘那个地方怎么样？’婆罗门告诉他说：‘在那祇陀林精舍之中，那里的土地清净，出现了天摩尼宝（mani-jewel，摩尼宝珠）庄严的劫树（kalpa-tree，如意树），又显现出种种适意的摩尼之宝，又显现出种种宝池，又有戒德威严、具备大智慧的无数大众出现在其中。那里有一尊佛，名号为尾舍浮如来（Vipashyin Tathagata，毗婆尸如来）。’于是，圣天所居住的地方，就是这样。
English
English version: After Avalokiteśvara Bodhisattva Mahāsattva (the Great Bodhisattva Avalokiteśvara) departs from here, who will be able to expound the subtle Dharma for us in the future? Avalokiteśvara Bodhisattva Mahāsattva then departed, and those Yakshas (night demons) and Rakshasas (demons) all followed and escorted him. Avalokiteśvara Bodhisattva Mahāsattva told them: 'You have come a long way, you should return to where you live.' At that time, those Yakshas and Rakshasas prostrated with their heads to the ground, paid homage to the feet of Avalokiteśvara Bodhisattva Mahāsattva, and returned to their respective abodes. At this time, Avalokiteśvara Bodhisattva Mahāsattva, like a flame rising into the void, went to the heavenly palace, and after arriving in the heavens, manifested as a Brahmin. Among those heavenly beings, there was a Deva (god) named Myo-gon-ni (Sublime Adornment Ear), who was often poor and suffered this karmic retribution. At that time, the Brahmin form manifested by Avalokiteśvara Bodhisattva went to the place where that Deva lived, and after arriving, told him: 'I feel hungry and thirsty.' At that time, that Deva wept and told the Brahmin: 'I am now poor and destitute, and have nothing to offer you.' The Brahmin said: 'The merit I need should definitely be mutually given, even if it is only a little.' At that time, that Deva lowered his head and entered the palace to search for all things, and suddenly saw his various great treasure vessels, which were filled with strange treasures. There were also treasure vessels filled with superior delicious food, and there were also supreme and wonderful clothes for adorning the body, filling the palace. At that time, that Deva thought in his heart: 'This Brahmin outside the door must be an inconceivable person, allowing me to obtain such extraordinary blessings.' Therefore, he invited that great Brahmin into his palace, and took the heavenly treasures and heavenly delicious food to offer as offerings. After receiving these offerings, the Brahmin wished him peace, happiness, and longevity. At that time, that Deva asked the Brahmin: 'Virtuous one, where have you come from?' The Brahmin said: 'I came from the great Jetavana Vihara (Jetavana Monastery), from there.' The Deva asked: 'What is that place like?' The Brahmin told him: 'In that Jetavana Vihara, the land there is pure, and a kalpa-tree (wish-fulfilling tree) adorned with mani-jewels (mani-jewels) appears, and various pleasing mani-jewels also appear, and various treasure ponds also appear, and countless masses with the majesty of precepts and great wisdom appear within it. There is a Buddha there, named Vipashyin Tathagata (Vipashyin Tathagata).' Thus, the place where the holy Deva dwells is like this. --------------------------------------------------------------------------------
Chinese
变化出现之事。时彼天子白言贤者。云何大婆罗门宜诚谛说。为是天耶为是人耶。贤者于今云何出现斯瑞。时婆罗门言我非是天亦非是人。我是菩萨为欲救度一切有情。皆令得见大菩提道。于是天子既闻斯已。即以天妙宝冠庄严珥珰。持奉供养而说偈言。 我遇功德地 远离诸罪垢 如今种胜田 现获于果报 于是天子说斯偈时。彼婆罗门化度事讫。而出天宫即时而往师子国内。到已于诸罗刹女前当面而立。其所现身相貌端严殊色希奇。诸罗刹女见斯容质。而起欲心既怀欣慕。于是移步亲近而告彼言。可为我夫我是童女。未经适娉愿为我夫。今既来此勿复余去。如人无主而能为主。又如闇室为燃明炬。我今此有饮食衣服库藏丰盈。及有适意果园悦意水池。告罗刹女言。汝今应当听我所说。罗刹女言唯然愿闻旨谕云何。我今为汝说八正道法。又为说四圣谛法。时罗刹女得闻是法各获果证。有得预流果者。或得一来果者。无贪瞋痴苦。不起恶心无杀命意。其心乐法乐住于戒。作如是言我从今已去而不杀生。如南赡部洲奉戒之人。清净饮食如是活命。我自于今活命亦尔。于是罗刹女不造恶业受持学处。观自在菩萨摩诃萨出师子国。而往波罗奈大城秽恶之处。彼有无数百千万类虫蛆之属依止而住。观自在菩萨 现代汉语译本：变化出现之时。当时那位天子对贤者说：‘贤者，请您诚实地告诉我，您是天人还是凡人呢？贤者您今天为何显现出如此祥瑞的景象？’当时婆罗门回答说：‘我不是天人，也不是凡人。我是菩萨，为了救度一切有情众生，让他们都能见到通往大菩提的道路。’于是天子听了这些话后，立刻用天上的美妙宝冠和庄严的耳饰，拿着供奉给婆罗门并说了这首偈语： ‘我遇到了功德之地，远离了各种罪恶和污垢。如今我在这殊胜的福田中播种，现在就能获得果报。’ 当时，天子说完这首偈语时，那位婆罗门化度众生的事情已经完成，于是离开了天宫，立刻前往师子国（斯里兰卡）。到达后，他当面站在众罗刹女（女妖）面前。他所显现的身相端正庄严，容貌奇特罕见。众罗刹女看到这样的容貌，都生起了爱慕之心，心怀欢喜。于是她们走近婆罗门，对他说：‘您可以做我的丈夫，我还是童女，未经婚嫁，希望您可以做我的丈夫。现在您既然来了这里，就不要再到别处去了。您就像没有主人的人找到了主人，又像黑暗的房间里点燃了明亮的灯火。我现在这里有充足的饮食、衣服和库藏，还有令人愉悦的果园和水池。’婆罗门对罗刹女们说：‘你们现在应当听我说。’罗刹女们说：‘是的，我们愿意听从您的旨意，您要说什么呢？’我现在为你们宣说八正道法，也为你们宣说四圣谛法。当时，罗刹女们听闻了这些佛法，各自获得了果位的证悟。有的获得了预流果（须陀洹果），有的获得了一来果（斯陀含果）。她们没有了贪婪、嗔恨和愚痴，没有了痛苦，不再生起恶念，也没有了杀生的意图。她们的心喜爱佛法，乐于安住在戒律之中。她们这样说道：‘我从今以后不再杀生，就像南赡部洲（我们所居住的世界）那些奉行戒律的人一样，以清净的饮食来维持生命。我从今天开始，也要这样生活。’于是，罗刹女们不再造作恶业，受持佛陀的学处（戒律）。观自在菩萨摩诃萨（伟大的观世音菩萨）离开了师子国，前往波罗奈大城（印度城市）的污秽之处。那里有无数百千万种虫子和蛆类居住。观自在菩萨……
English
English version: The event of change occurred. At that time, that Deva (heavenly being) said to the wise one: 'Wise one, please truthfully tell me, are you a Deva or a human? Why do you, wise one, manifest such an auspicious sign today?' At that time, the Brahmin replied: 'I am neither a Deva nor a human. I am a Bodhisattva, wishing to save all sentient beings, so that they may all see the path to great Bodhi (enlightenment).' Thereupon, the Deva, having heard these words, immediately adorned the Brahmin with heavenly exquisite crowns and majestic earrings, and offered them in worship, reciting this verse: 'I have encountered the ground of merit, far from all sins and defilements. Now I sow in this excellent field, and I will presently obtain the fruit.' At that time, when the Deva had recited this verse, that Brahmin had completed the work of transforming beings, and left the Deva's palace, immediately going to the country of Simhala (Sri Lanka). Having arrived, he stood face to face before the Rakshasa women (female demons). The appearance he manifested was upright and dignified, with a rare and extraordinary countenance. The Rakshasa women, seeing such a form, arose with desire and cherished admiration. Thereupon, they approached the Brahmin and said to him: 'You can be my husband, I am still a maiden, never having been married, I wish you could be my husband. Now that you have come here, do not go elsewhere. You are like one without a master who finds a master, and like a bright torch lit in a dark room. I now have abundant food, clothing, and treasures, as well as pleasant orchards and delightful ponds.' The Brahmin said to the Rakshasa women: 'You should now listen to what I say.' The Rakshasa women said: 'Yes, we wish to hear your instructions, what do you want to say?' I will now explain to you the Eightfold Noble Path, and also explain to you the Four Noble Truths. At that time, the Rakshasa women, having heard these teachings, each attained the fruit of realization. Some attained the Stream-enterer fruit (Sotapanna), and some attained the Once-returner fruit (Sakadagami). They were without greed, hatred, and delusion, without suffering, and no longer arose with evil thoughts or the intention to kill. Their hearts delighted in the Dharma (teachings), and they were happy to abide in the precepts. They said: 'From now on, I will no longer kill living beings, just like those who observe the precepts in Jambudvipa (the world we live in), maintaining life with pure food. From today onwards, I will live in the same way.' Thereupon, the Rakshasa women no longer created evil karma, and upheld the precepts. Avalokiteśvara Bodhisattva Mahasattva (the great Avalokiteśvara Bodhisattva) left the country of Simhala and went to the filthy place of the great city of Varanasi (Indian city). There, countless hundreds of thousands of kinds of insects and worms resided. Avalokiteśvara Bodhisattva... --------------------------------------------------------------------------------
Chinese
为欲救度。彼有情故。遂现蜂形而往。于彼口中出声作如是云。曩谟没驮野彼诸虫类随其所闻。而皆称念亦复如是。由斯力故彼类有情。所执身见虽如山峰及诸随惑。金刚智杵一切破坏。便得往生极乐世界。皆为菩萨同名妙香口。于是救度彼有情已。出波罗奈大城而往摩伽陀国。时彼国中值天亢旱满二十岁。见彼众人及诸有情。饥馑苦恼之所逼切。悉皆互相食啖身肉。是时观自在菩萨心怀思惟。以何方便救此有情。时观自在菩萨种种降雨。先降雨泽苏息枯涸。然后复雨种种之器。各各满中而盛味中上味饮食。时彼众人皆得如是饮食饱满。是时又雨资粮粟豆等物。于是彼诸人等。所须之物随意满足。时摩伽陀国一切人民。心怀惊愕怪未曾有。时众于是集在一处。既俱集已各作是言。于今云何天之威力致如是耶。于彼众中而有一人耆年老大。其身伛偻而策其杖。此人寿命无数百千。告众人言此非是天之威力。今此所现。定是观自在菩萨。威德神力之所变现。众人问言。彼观自在菩萨何故而能出现斯瑞。耆旧于是。即说彼圣观自在功德神力。为盲冥者而为明灯。阳焰炽盛为作荫覆。渴乏之者为现河流。于恐畏处施令无畏。病苦所恼而为医药。受苦有情为作父母。阿鼻地狱其中有情令见涅盘之道。能令世间一切有情。得是功德 现代汉语译本：为了救度那些有情众生，观自在菩萨于是显现为蜜蜂的形象前往。从蜜蜂的口中发出声音，念诵道：‘曩谟没驮野（皈依佛陀）’。那些虫类随着听到的声音，也都一起念诵。由于这种力量，那些有情众生所执着的如山峰般坚固的身见以及各种随烦恼，都被金刚智慧杵彻底摧毁，便得以往生极乐世界，都成为了菩萨，同名妙香口。于是，救度了那些有情众生后，观自在菩萨离开了波罗奈大城，前往摩伽陀国。当时，那个国家正遭遇长达二十年的旱灾。观自在菩萨看到那里的人民和有情众生，被饥饿和苦恼所逼迫，甚至互相残食。这时，观自在菩萨心中思索，用什么方法才能救度这些有情众生。于是，观自在菩萨降下各种各样的雨。先降下雨水滋润干涸的土地，然后又降下各种各样的器皿，每个器皿里都盛满了美味的上等饮食。当时，那里的人们都得到了这样的饮食，得以饱腹。这时，又降下粮食、粟米、豆类等物资。于是，那些人们所需要的物品都随意满足。当时，摩伽陀国的所有人民都感到惊愕，觉得这是从未有过的怪事。于是，人们聚集在一处，聚集之后各自说道：‘如今，这是什么样的天神威力才能导致这样的景象呢？’在人群中，有一位年老体衰的老人，他伛偻着身子，拄着拐杖。这个人寿命无数百千岁。他告诉众人说：‘这不是天神的威力。现在所显现的，一定是观自在菩萨的威德神力所变现的。’众人问道：‘那位观自在菩萨为什么能够显现这样的祥瑞呢？’那位老者于是讲述了圣观自在菩萨的功德神力：为盲人点亮明灯，在烈日炎炎下提供荫凉，为口渴的人显现河流，在恐惧的地方施予无畏，为被病痛折磨的人提供医药，为受苦的有情众生做父母，让阿鼻地狱中的有情众生看到涅槃之道，能够让世间一切有情众生获得这些功德。