English
English version: Question: What magic did you use to make the king's white elephant sick and unable to eat? Answer: This elephant was my younger brother in a previous life. We both left home to seek the Way during the time of Kasyapa Buddha (迦叶佛). I only upheld the precepts, recited scriptures, and practiced meditation, without giving alms. My brother, however, widely sought donors, performed various meritorious deeds, gave alms but did not uphold the precepts or study. Question: Because he did not uphold the precepts, recite scriptures, or practice meditation, he is now this elephant? Because he greatly practiced giving, his food and drink are fully provided and abundant? Answer: I only practiced the Way, without practicing giving, so although I attained the Way in this life, I cannot even obtain alms. Because of this reason, the causes and conditions are different. How can the illness be cured? There are two kinds of illnesses: one is internal illness, where the five organs are not in harmony, causing stagnation and chronic diseases; the other is external illness, being kicked by a running horse, being pushed and falling, or various illnesses caused by weapons, knives, and sticks. There are also illnesses caused by past karma. Question: What causes illness? Answer: In past lives, one liked to use whips and canes to torture, bind, and imprison, causing various kinds of suffering to sentient beings. In this life, one gets sick, or in this life, one does not know how to take care of the body, one's diet is not moderate, and one's rest is not regular. Because of these reasons, one gets various kinds of illnesses. Like this, there are four hundred and four kinds of illnesses. By the power of the Buddha, the sick are healed, and those with incomplete forms become complete. What is meant by incomplete forms? If someone in a past life destroyed the bodies of others, cut off their heads, hands, and feet, or destroyed Buddha images or images of parents, so their forms are incomplete, they receive the great kindness of the Buddha and are able to become complete. For example, in Jetavana (祇桓), there was Kanakavarna (揵极, meaning golden color), which in Qin language is the nephew of King Prasenajit (波斯匿王, meaning victorious army king), upright, brave, and kind-hearted. The king's chief consort saw him and became enamored, secretly enticing him, wanting him to obey her, but Kanakavarna refused. The consort became furious and slandered him to the king, falsely accusing him of crimes. The king heard this and dismembered him joint by joint, discarding him in the graveyard. Before his life was extinguished, that night tigers, wolves, and rakshasas came wanting to eat him. At this time, the Buddha came to his side, and his light illuminated him, and his body immediately became whole again. His heart was filled with great joy, and the Buddha spoke the Dharma for him, and he attained the three fruits. The Buddha pitied him and took him to Jetavana with his hand. This person said, 'My body has already been destroyed and discarded, it is the Buddha who has continued my life. Now I should dedicate this life to giving my body to the Buddha and the Bhikshu Sangha.' The next day, King Prasenajit heard about this and came to Jetavana, saying to Kanakavarna, 'I repent to you, you are truly innocent, and I have wronged you by harming you.' --------------------------------------------------------------------------------
Chinese
当与汝分国半治。揵极言。我亦厌矣。王亦无罪。我宿世殃各罪报应尔。我今己身施佛及僧不复还也。如是若有众生不具足者。蒙佛光明得具足。就此愿中但有二别。第一标数。二出外化之境。即是盲聋众生何意无兴愿明公何假兴愿求病六情不具。所以此中不兴也 第七愿者。此下两愿就慈悲体为一双。初一愿是悲愿。就此中复分为之第标数。第二兴愿即出悲体。第三下施众生。第七愿初标数使我来世。此下第二兴愿就兴愿中复为三。第一出悲家境。第三正明悲体。若有苦恼无救护者。此明悲境。我为此等设大法药。第二正出悲体令诸疾病。皆得除愈。第三回施众生 第八愿者。第二明慈体。就明慈体中亦分为三。第一标数。第二兴愿。即出慈体。第三回施众生。第八愿者初先标愿使我来世。第二兴愿。就此中复分为二。第一出慈境。第二出慈体也。使我来世。以善业因缘为诸恶业无量众生。第一出慈家境也。讲宣妙法。第二慈体□度脱得实智入智慧门得权智也。普使明了。第三回施众生也 第九愿者。此是第五制天魔摧外道为一双置后。就初制天魔愿中凡有三阶。第一标数。第二兴愿下制天魔。第三上隆三宝。第九愿者。第一标数。使我来世摧伏恶魔。第二下制天魔有两句。初制天魔下句他外道也。显扬清净无上道 现代汉语译本 ‘当与你分国一半治理。’ 揵（Qián，人名）极力劝说。我说：‘我也厌倦了。国王也没有罪过。这是我宿世的罪业各自得到报应罢了。我现在已经将自身施舍给佛和僧众，不再要回来了。’ 像这样，如果有众生不具足的，蒙佛的光明得以具足。就这个愿望中只有两点区别。第一是标明数量，第二是指出教化的范围。也就是说，盲聋的众生为什么没有兴起这个愿望呢？贤明的人为什么要去发愿求得疾病或者六根不全呢？所以这里没有兴起这个愿望。 第七愿，下面这两个愿望就慈悲的本体作为一对。第一个愿望是悲愿。就这个悲愿中又分为：第一是标明数量，第二是兴起愿望，也就是发出悲悯的本体，第三是施予众生。第七愿首先标明数量：‘使我来世’。下面第二是兴起愿望，在兴起愿望中又分为三点。第一是指出悲悯的对象，第二是正式阐明悲悯的本体，第三是回向施予众生。‘若有苦恼无救护者’，这是说明悲悯的对象。‘我为此等设大法药’，第二是正式发出悲悯的本体，‘令诸疾病，皆得除愈’。第三是回向施予众生。 第八愿，第二是阐明慈爱的本体。在阐明慈爱的本体中也分为三点。第一是标明数量，第二是兴起愿望，也就是发出慈爱的本体，第三是回向施予众生。第八愿首先标明愿望：‘使我来世’。第二是兴起愿望。在其中又分为两点。第一是指出慈爱的对象，第二是发出慈爱的本体。‘使我来世，以善业因缘为诸恶业无量众生’，第一是指出慈爱的对象。‘讲宣妙法’，第二是慈爱的本体，使他们‘度脱得实智入智慧门得权智也’，普遍使他们明了。第三是回向施予众生。 第九愿，这是第五个愿望，将制伏天魔、摧毁外道作为一对放在后面。就最初的制伏天魔的愿望中，总共有三个阶段。第一是标明数量，第二是兴起愿望，制伏天魔，第三是弘扬三宝。第九愿，第一是标明数量：‘使我来世摧伏恶魔’。第二是制伏天魔，有两句话。首先是制伏天魔，下一句是制伏其他外道。‘显扬清净无上道’。
English
English version ‘I will divide the country with you and govern it together.’ Jian (Qián, a person's name) earnestly advised. I said, ‘I am also weary of it. The king is not guilty either. It is just that my past sins are receiving their respective retribution. I have already given myself to the Buddha and the Sangha, and I will not take it back.’ Like this, if there are sentient beings who are incomplete, may they become complete through the light of the Buddha. In this vow, there are only two differences. The first is to specify the number, and the second is to point out the realm of transformation. That is to say, why haven't blind and deaf sentient beings raised this vow? Why would a wise person make a vow to seek illness or incomplete faculties? Therefore, this vow is not raised here. The seventh vow, the following two vows take the essence of compassion as a pair. The first vow is the vow of compassion. Within this vow of compassion, it is further divided into: first, specifying the number; second, raising the vow, which is to express the essence of compassion; and third, giving to sentient beings. The seventh vow first specifies the number: ‘May I in the future life.’ The second is to raise the vow, which is further divided into three points. The first is to point out the object of compassion, the second is to formally explain the essence of compassion, and the third is to dedicate and give to sentient beings. ‘If there are those who are suffering and have no protection,’ this explains the object of compassion. ‘I will establish great Dharma medicine for them,’ the second is to formally express the essence of compassion, ‘so that all diseases may be eliminated.’ The third is to dedicate and give to sentient beings. The eighth vow, the second is to explain the essence of loving-kindness. In explaining the essence of loving-kindness, it is also divided into three points. The first is to specify the number, the second is to raise the vow, which is to express the essence of loving-kindness, and the third is to dedicate and give to sentient beings. The eighth vow first specifies the vow: ‘May I in the future life.’ The second is to raise the vow. Within it, it is further divided into two points. The first is to point out the object of loving-kindness, and the second is to express the essence of loving-kindness. ‘May I in the future life, through the causes and conditions of good karma, for the countless sentient beings with evil karma,’ the first is to point out the object of loving-kindness. ‘Speaking and proclaiming the wonderful Dharma,’ the second is the essence of loving-kindness, enabling them to ‘be liberated and attain true wisdom, enter the gate of wisdom, and attain expedient wisdom,’ universally enabling them to understand. The third is to dedicate and give to sentient beings. The ninth vow, this is the fifth vow, placing the subduing of heavenly demons and the destroying of external paths as a pair at the end. In the initial vow of subduing heavenly demons, there are a total of three stages. The first is to specify the number, the second is to raise the vow, subduing heavenly demons, and the third is to promote the Three Jewels. The ninth vow, the first is to specify the number: ‘May I in the future life subdue evil demons.’ The second is to subdue heavenly demons, with two sentences. The first is to subdue heavenly demons, and the next sentence is to subdue other external paths. ‘Manifesting and proclaiming the pure and unsurpassed path.’ --------------------------------------------------------------------------------
Chinese
法。第三上隆三宝。即释上句云何那若使佛兴愿。但位心制天魔及外道。此心非善。下释言所以制天魔本为上隆三宝。并无惠意也 第十愿者。第二化诸外道。何意化外道。乃言王法所加解言九十六种道。王亦是一道。岂非化道耶。就此愿中复分为二。第一标数。第二兴愿第三施众生。第十愿者。第一标数。使我来世。此下第二出愿家事也。如是诸苦恼众生等悉令解脱。第三下施众生耶 第十一愿者。此下第六双出慈悲境。此第一先标悲境。就此中复分为三。第一标数。第二兴愿。第三出悲境。即下施众生。第十一愿者使我来世。第二兴愿者若有众生饥火所恼。此下第三出境。即下施众生也 第十二愿者。此下第二次出慈境。就此凡有五阶。第一标数。第二兴愿。第三出慈境。第四与乐。第五总结。十二愿者。第一标数。使我来世。兴愿若有贫冻裸露。 现代汉语译本： 法。第三是上隆三宝，即解释上句，‘为何要让佛兴起誓愿？’只是为了制伏心内的天魔以及外道。此心并非善。下面解释说，之所以要制伏天魔，根本是为了上隆三宝，并无其他智慧之意。第十愿，第二是化诸外道。‘为何要化外道？’乃是说王法所加于的，解释说九十六种道，王也是一道，岂非也是化道吗？就此愿中又分为二，第一是标数，第二是兴愿，第三是施与众生。第十愿，第一是标数，‘使我来世’，此下第二是发出愿家的心事。‘如是诸苦恼众生等悉令解脱’，第三是下施众生。第十一愿，此下第六是双出慈悲之境，此第一先标出悲境。就此中又分为三，第一是标数，第二是兴愿，第三是出悲境，即下施众生。第十一愿，‘使我来世’，第二是兴愿，‘若有众生饥火所恼’，此下第三是出境，即下施众生。第十二愿，此下第二次是出慈境。就此凡有五阶，第一是标数，第二是兴愿，第三是出慈境，第四是给予快乐，第五是总结。第十二愿，第一是标数，‘使我来世’，兴愿‘若有贫穷寒冻的……’ （注：上隆三宝指推崇佛法僧三宝；天魔指障碍修行的魔障；外道指不符合佛教教义的修行方法；九十六种道指各种不同的外道修行方式。）
English
English version: Dharma. The third is to exalt the Three Jewels (Sangha, Dharma, Buddha). That is, explaining the previous sentence, 'Why should the Buddha make vows?' It is only to subdue the inner Mara (demon) and the heretics (non-Buddhists). This mind is not good. The following explains that the reason for subduing the Mara is fundamentally to exalt the Three Jewels, and there is no other intention of wisdom. The tenth vow, the second is to convert all heretics. 'Why convert heretics?' It is said that the king's law is applied to them, explaining that the ninety-six kinds of paths, the king is also a path, isn't it also a conversion path? In this vow, it is further divided into two, the first is to mark the number, the second is to make a vow, and the third is to give to sentient beings. The tenth vow, the first is to mark the number, 'May I in the next life', the second below is to express the family's wishes. 'May all such suffering sentient beings be liberated', the third is to give to sentient beings. The eleventh vow, the sixth below is to express the realm of loving-kindness and compassion, the first here is to mark the realm of compassion first. In this, it is further divided into three, the first is to mark the number, the second is to make a vow, and the third is to express the realm of compassion, that is, to give to sentient beings. The eleventh vow, 'May I in the next life', the second is to make a vow, 'If there are sentient beings troubled by the fire of hunger', the third below is to express the realm, that is, to give to sentient beings. The twelfth vow, the second below is to express the realm of loving-kindness. In this, there are five stages, the first is to mark the number, the second is to make a vow, the third is to express the realm of loving-kindness, the fourth is to give happiness, and the fifth is to summarize. The twelfth vow, the first is to mark the number, 'May I in the next life', making the vow 'If there are poor and freezing...' (Note: 'Exalt the Three Jewels' refers to venerating the Buddha, Dharma, and Sangha; 'Mara' refers to the demonic obstacles that hinder practice; 'Heretics' refers to practices that do not conform to Buddhist teachings; 'Ninety-six kinds of paths' refers to various different heretical practices.) --------------------------------------------------------------------------------