Chinese
是语时。无量大众。顶礼如来。及弥勒足。绕百千匝。未得道者。各发誓愿。我等天人八部。今于佛前。发诚实誓。愿于未来世。值遇弥勒。舍此身已。皆得上生兜率陀天。世尊记曰。汝等及未来世修福持戒。皆当往生弥勒菩萨前。为弥勒菩萨之所摄受。作是观者。名为正观。若他观者。名为邪观。 金色猕猴 师子月佛本生经云。佛在王舍城。迦兰陀竹园。尔时众中。有一菩萨比丘。名婆须蜜多。游行竹园间。绿树上下。声如猕猴。或旋三铃。作那罗戏。时诸长者。及行路人。竞集看之。众人集时。身到空中。跳上树端。作猕猴声。耆阇崛山。八万四千金色猕猴。集菩萨所。菩萨复作种种变现。令其欢喜。时诸大众。各作是言。沙门释子。犹如儿戏。幻惑众人。所行恶事。无人信用。乃与鸟兽而作非法。如是恶声。遍王舍城。王闻此语。嫌诸释子。即敕长者迦兰陀曰。此诸释子。多聚猕猴。在卿园中。为作何等。如来知不。长者启王。婆须蜜多。作变化事。令诸猕猴。一时欢喜。诸天雨花。持用供养。为作何等。臣所不知。尔时大王。前后导从。往诣佛所。遥见世尊。身放光明。如紫金山。普合大众。同于金色。尊者蜜多。及八万四千猕猴。亦作金色。时诸猕猴。见大王来。作种种变。中有采花。奉上 现代汉语译本： 这时，无数的大众，顶礼如来和弥勒（未来佛）的脚，绕行百千圈。尚未得道的人，各自发誓愿：‘我等天人八部，今天在佛前，发诚实的誓愿，愿在未来世，能够遇到弥勒，舍弃此身之后，都能往生到兜率陀天（弥勒菩萨的净土）。’ 世尊（释迦牟尼佛）授记说：‘你们以及未来世修福持戒的人，都应当往生到弥勒菩萨前，被弥勒菩萨所摄受。’这样观想，称为正观；如果其他观想，称为邪观。 金色猕猴 《师子月佛本生经》中说，佛在王舍城（古印度城市）的迦兰陀竹园（竹林）。当时大众中，有一位菩萨比丘（出家男子），名叫婆须蜜多（菩萨名）。在竹园间，绿树上下，发出像猕猴一样的声音，或者旋转三个铃铛，表演那罗戏（一种杂技）。 当时，各位长者（富人）以及路人，都争相聚集观看。众人聚集时，他身到空中，跳上树端，发出猕猴的声音。耆阇崛山（山名）的八万四千只金色猕猴，聚集到菩萨所在的地方。菩萨又作种种变化，使它们欢喜。 当时，各位大众，各自这样说：‘沙门释子（佛教出家人），好像小孩子玩耍一样，用幻术迷惑众人，所做的是恶事，没有人相信。竟然与鸟兽一起做不合法的事情。’这样的恶声，传遍王舍城。 国王听到这些话，嫌弃各位释子，就命令长者迦兰陀说：‘这些释子，聚集很多猕猴，在你的园中，在做什么？如来（佛）知道吗？’长者禀告国王说：‘婆须蜜多，在作变化的事情，使各位猕猴，一时欢喜，诸天（天神）下雨花，拿来供养。在做什么，我也不知道。’ 当时，大王（国王）前后有侍从引导，前往佛所在的地方。远远地看见世尊，身上放出光明，好像紫金山一样，普合大众，都呈现金色。尊者蜜多，以及八万四千只猕猴，也呈现金色。当时，各位猕猴，看见大王来了，作种种变化，其中有采花的，奉上。
English
English version: At that time, immeasurable multitudes prostrated themselves before the Tathagata (another name for Buddha) and the feet of Maitreya (the future Buddha), circumambulating them hundreds of thousands of times. Those who had not yet attained enlightenment each made a vow: 'We, the eight classes of gods and humans, now make a sincere vow before the Buddha, wishing in future lives to encounter Maitreya, and after abandoning this body, to be reborn in the Tushita Heaven (the Pure Land of Maitreya Bodhisattva).' The World-Honored One (Sakyamuni Buddha) prophesied, saying: 'You and those in future lives who cultivate blessings and uphold precepts shall all be reborn before Maitreya Bodhisattva, and shall be received by Maitreya Bodhisattva.' To contemplate in this way is called right contemplation; if one contemplates otherwise, it is called wrong contemplation. The Golden Macaque The *Jataka of the Buddha of Lion-Moon* says that the Buddha was in the Karanda Bamboo Grove (bamboo forest) in Rajagriha (ancient Indian city). At that time, among the assembly, there was a Bodhisattva Bhikshu (ordained male), named Vasumitra (Bodhisattva's name). In the bamboo grove, among the green trees, he made sounds like a macaque, or spun three bells, performing the Narala play (a type of acrobatics). At that time, the elders (rich people) and passersby all gathered to watch. When the crowd gathered, he rose into the air, jumped to the top of the tree, and made the sound of a macaque. Eighty-four thousand golden macaques from Mount Gridhrakuta (mountain name) gathered at the place where the Bodhisattva was. The Bodhisattva then performed various transformations to make them happy. At that time, the multitudes each said: 'The Shramana (Buddhist renunciate), a disciple of Shakya, is like a child playing, deluding the people with illusions, doing evil deeds that no one believes. He is even doing unlawful things with birds and beasts.' Such evil rumors spread throughout Rajagriha. The king, hearing these words, disliked the disciples of Shakya, and ordered the elder Karanda, saying: 'These disciples of Shakya are gathering many macaques in your garden. What are they doing? Does the Tathagata (Buddha) know?' The elder reported to the king: 'Vasumitra is performing transformations, making the macaques happy for a time, and the gods (devas) are raining down flowers to make offerings. What he is doing, I do not know.' At that time, the great king (king) was led by attendants before and behind, and went to the place where the Buddha was. From afar, he saw the World-Honored One, emitting light from his body, like a purple-gold mountain, and the entire assembly was the same golden color. The Venerable Mitra, and the eighty-four thousand macaques, were also golden. At that time, the macaques, seeing the great king coming, performed various transformations, some picking flowers and offering them. --------------------------------------------------------------------------------
Chinese
大王者。大王见已。与诸大众。俱至佛所。为佛作礼。右绕三匝。却坐一面。白佛言。此诸猕猴。宿有何福。身作金色。复有何罪。生畜生中。尊者蜜多。复宿殖何福。生长者家。出家学道。复有何罪。虽生人中。诸根具足。不持戒行。与诸猕猴。共为伴侣。歌语之声。悉如猕猴。使外道笑。惟愿世尊。为我分别。令我开解。佛告大王。谛听。善思念之。乃往过去无量亿劫之前。有佛出世。名曰然灯。彼佛灭后。有比丘。于山泽中。修行佛法。坚持禁戒。如人护眼。因是即得阿罗汉。时空泽中。有一猕猴。至罗汉所。见于罗汉。坐禅入定。即取罗汉坐具。披作袈裟。如沙门法。偏袒右肩。手擎香炉。绕比丘行。时彼比丘。从定觉已。见此猕猴。有好善心。即为弹指。告猕猴言。法子。汝今应发无上道心。猕猴闻说。欢喜踊跃。五体投地。敬礼比丘。复采花散比丘上。尔时比丘。即为猕猴说三归依。尔时猕猴。即起合掌。白言。大德。我今欲归依佛法僧。比丘为受三归已。次当忏悔。具说罪业。我得阿罗汉。能除众生无量重罪。如是殷勤三为忏已。告猕猴言。法子。汝今清净。是名菩萨。汝今尽形寿。受五戒已。求阿耨菩提。尔时猕猴依教受已。发愿已竟。踊跃欢喜。走上高山。悬树坠死。由受五戒。破畜生业。即生兜 现代汉语译本： 大国王啊，大国王您看到了吗？（指前面的情景）与各位大众，一同来到佛陀处所，为佛陀行礼，右绕佛陀三圈，然后退坐在一旁。禀告佛陀说：‘这些猕猴，前世有什么福报，身体呈现金色？又有什么罪过，生在畜生道中？尊者蜜多（Mitta，朋友），前世又种了什么福报，出生在长者之家，出家修道？又有什么罪过，虽然生在人道中，诸根完具，却不持守戒律，与这些猕猴，共同为伴侣，歌唱说话的声音，都像猕猴一样，让外道嘲笑。唯愿世尊，为我分别解说，让我能够明白。’ 佛陀告诉大王：‘仔细听，好好思考。在过去无量亿劫之前，有佛出世，名为然灯佛（Dipankara）。然灯佛灭度后，有一位比丘（bhiksu，出家男众），在山泽之中，修行佛法，坚持禁戒，如同保护自己的眼睛一样，因此证得了阿罗汉（Arhat，断尽烦恼，证得解脱的圣者）。当时空旷的沼泽中，有一只猕猴，来到阿罗汉处所，看见阿罗汉，坐禅入定，就拿走阿罗汉的坐具，披在身上当作袈裟，模仿沙门（sramana，出家修行者）的仪法，偏袒右肩，手持香炉，绕着比丘行走。当时那位比丘，从禅定中醒来，看见这只猕猴，有很好的善心，就为它弹指，告诉猕猴说：‘法子，你现在应当发起无上道心。’猕猴听了，欢喜踊跃，五体投地，恭敬礼拜比丘，又采摘鲜花散在比丘身上。当时比丘，就为猕猴宣说三归依。当时猕猴，就起身合掌，禀告说：‘大德，我现在想要归依佛法僧。’比丘为它授了三归依后，接着教它忏悔，详细地说出罪业。‘我证得阿罗汉，能够消除众生无量重罪。’这样殷勤地为它忏悔了三次后，告诉猕猴说：‘法子，你现在清净了，这叫做菩萨。你现在尽形寿，受持五戒后，求证阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。’当时猕猴依照教导受持后，发愿完毕，踊跃欢喜，跑上高山，从树上坠落而死。由于受持五戒，破除了畜生道的业报，就转生到兜率天（Tusita）。’
English
English version: ‘Great King, have you seen it? With all the assembly, they came to the Buddha's place, paid homage to the Buddha, circumambulated him three times to the right, and then sat to one side. They reported to the Buddha, saying, ‘These monkeys, what merits did they accumulate in their past lives that their bodies are golden? And what sins did they commit that they are born in the animal realm? Venerable Mitta (friend), what merits did he accumulate in his past lives that he was born into a wealthy family and became a monk to study the Way? And what sins did he commit that, although born in the human realm with all his faculties complete, he does not uphold the precepts and practices, but instead keeps company with these monkeys, and his singing and speaking sound just like monkeys, causing outsiders to laugh? May the World Honored One explain this to me so that I may understand.’ The Buddha told the Great King, ‘Listen carefully and contemplate well. In the past, countless eons ago, a Buddha appeared in the world named Dipankara (Burning Lamp). After the Parinirvana of Dipankara Buddha, there was a bhiksu (monk) who practiced the Buddha's Dharma in the mountains and marshes, upholding the precepts and prohibitions as if protecting his own eyes, and thus attained Arhatship (one who has destroyed all defilements and attained liberation). At that time, in the empty marsh, there was a monkey who came to the Arhat's place and saw the Arhat sitting in meditation. The monkey took the Arhat's seat and draped it over himself as a kasaya (monk's robe), imitating the manner of a sramana (ascetic), baring his right shoulder and holding a censer in his hand, walking around the bhiksu. At that time, the bhiksu awoke from his meditation and saw that this monkey had a good and virtuous heart, so he snapped his fingers for it and told the monkey, ‘Dharma son, you should now arouse the unsurpassed Bodhi mind.’ The monkey heard this and rejoiced, prostrating himself on the ground and paying homage to the bhiksu, and then picking flowers and scattering them on the bhiksu. At that time, the bhiksu spoke the Three Refuges for the monkey. At that time, the monkey arose, put his palms together, and reported, ‘Great Virtue, I now wish to take refuge in the Buddha, the Dharma, and the Sangha.’ After the bhiksu had given him the Three Refuges, he then taught him to repent, explaining his sins in detail. ‘I have attained Arhatship and can eliminate the immeasurable heavy sins of sentient beings.’ After earnestly repenting three times, he told the monkey, ‘Dharma son, you are now pure, and this is called a Bodhisattva. Now, for the rest of your life, after receiving the Five Precepts, seek anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment).’ At that time, the monkey followed the teachings and received the precepts, and after making his vows, he leaped with joy and ran up a high mountain, falling to his death from a tree. Because he had received the Five Precepts, he broke the karma of the animal realm and was reborn in the Tusita Heaven.’ --------------------------------------------------------------------------------
Chinese
率天上。值一生补处菩萨。为说无上道心。即持天花。下空泽中。供养罗汉比丘。罗汉见已。即便微笑。告言。天王善恶之报。如影随形。终不相舍。猕猴天子白言。大德。我前身时。作何罪业。生猕猴中。复有何福。值遇大德。得免畜生。生于天上。罗汉答言。乃往过去。此阎浮提。有佛出世。名曰宝慧如来。至涅槃后。于像法中。有一比丘。名莲花藏。多与国王长者居士。而为亲友。邪命謟曲。不持戒行。身坏命终。落阿鼻狱。如莲花敷。满十八隔。具受诸苦。寿命一劫。劫尽更生。如是经历诸大地狱。满八万四千劫。从地狱出。堕饿鬼中。吞饮镕铜。经八万四千岁。从饿鬼出。复堕牛猪狗猴中。各五百身。缘前供养持戒。结誓重要。今复遇我。得生天上。持戒比丘。即我身是。放逸比丘。即汝身是。猕猴天子。闻此语已。心惊毛竖。忏悔前罪。即还天上。佛告大王。彼猕猴者。虽是畜生。一见罗汉。受持三归五戒。缘前功德。超越千劫。极恶重业。得生天上。值遇一生补处菩萨。从是已后。值佛无数。净修梵行。具六波罗蜜。住不退地。于最后身。次弥勒后。当成阿耨菩提。佛号师子月如来。佛告大王。欲知当来师子月佛者。今此会中婆须蜜多比丘是也。王闻此语。即起合掌。遍体流汗。悲泣雨泪。悔过自责。 现代汉语译本： （猕猴）率领天众来到空中。正赶上补处菩萨（一生补处菩萨，指下一尊将成佛的菩萨，即弥勒菩萨）为（他们）宣说无上道心。（猕猴）随即拿着天花，降落到空旷的沼泽中，供养阿罗汉比丘。（阿罗汉）见后，便微笑，告诉（猕猴）说：‘天王，善恶的报应，就像影子跟随形体一样，终究不会互相舍离。’猕猴天子禀告说：‘大德，我前世做了什么罪业，（以至于）生在猕猴中？又有什么福报，（能够）遇到大德，得以脱免畜生道，生于天上？’阿罗汉回答说：‘从前过去，在这阎浮提（阎浮提，佛教术语，指我们所居住的这个世界）有佛出世，名叫宝慧如来。（宝慧如来）涅槃后，在像法（像法，佛教术语，指佛灭度后，只有形象而无实证的时期）时期中，有一位比丘，名叫莲花藏，（他）多与国王、长者、居士亲近，用邪命（邪命，佛教术语，指不如法的谋生方式）谄媚取悦（他人），不持守戒律，身死命终后，堕入阿鼻地狱（阿鼻地狱，佛教术语，八大地狱中最苦的一个），像莲花一样（在各个地狱中）展开，满了十八个隔间，具受各种痛苦，寿命长达一劫。（一劫）结束后，又再次转生，这样经历各个大地狱，满了八万四千劫。从地狱出来后，堕入饿鬼道中，吞饮熔化的铜汁，经历了八万四千岁。从饿鬼道出来后，又堕入牛、猪、狗、猴中，各自五百次转生。因为之前供养持戒（者），结下誓愿，（因缘）重要，如今又遇到我，得以生到天上。持戒的比丘，就是我（的前世）；放逸的比丘，就是你（的前世）。’猕猴天子听了这些话后，心惊胆战，毛发竖立，忏悔之前的罪过，随即返回天上。（佛）告诉大王：‘那猕猴，虽然是畜生，（但）一见到阿罗汉，就受持三归五戒（三归五戒，佛教术语，皈依佛、法、僧三宝，持不杀生、不偷盗、不邪淫、不妄语、不饮酒五戒），凭借之前的功德，超越千劫的极恶重业，得以生到天上，遇到一生补处菩萨。从此以后，遇到无数的佛，清净地修习梵行（梵行，佛教术语，清净的行为），具足六波罗蜜（六波罗蜜，佛教术语，布施、持戒、忍辱、精进、禅定、智慧六种到达彼岸的方法），安住于不退转地（不退转地，佛教术语，修行达到一定程度，不会再退转）。在最后一次转生时，在弥勒（菩萨）之后，将成就阿耨多罗三藐三菩提（阿耨多罗三藐三菩提，佛教术语，无上正等正觉），佛号师子月如来。’（佛）告诉大王：‘想要知道将来的师子月佛是谁吗？就是现在法会中的婆须蜜多比丘。’国王听了这些话，立即起身合掌，全身流汗，悲伤哭泣，悔恨自责。