T14n0546_佛說金耀童子經
大正藏第 14 冊 No. 0546 佛說金耀童子經
No. 546
佛說金耀童子經
西天中印度惹爛馱啰國密林寺三藏明教大師賜紫沙門臣天息災奉 詔譯
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊食時著衣，與諸苾芻恭敬圍繞，入舍衛大城次第乞食。有一婆羅門，出於舍衛逢見世尊，久視容儀，乃發言詞而伸讚詠：「瞿曇！汝面最上，金色端嚴。」
世尊印言：「如是！如是！我所作福，乃獲斯報。」
婆羅門言：「瞿曇！我今現世亦有福德，于其家中生一童子，金色光輝容儀相好，可似瞿曇得未曾有。
「複次，瞿曇！爾時童子初生之時，更有殊妙吉祥之事。初生之時，心意安泰諸識明利，于其庭中忽生蓮華，滿室天香恒時芬芳，一切眾生普皆愛樂。
「複次，瞿曇！此未殊妙亦未希有。複次，童子初生之時，瞻卜華樹處處出生，彼樹執持瞻卜妙華天紫金色。
「複次，瞿曇！如此殊祥猶未希有。複次，童子初生之時，諸天金盤自然出現，滿其盤中盛天飲食百千萬種，假使食者無有窮盡。
「複次，瞿曇！如斯感應猶未希奇。爾時童子初生之時，口出音聲，有佛世尊及阿羅漢等出現世間，乃至行
【現代漢語翻譯】 現代漢語譯本 《佛說金耀童子經》
西天中印度惹爛馱啰國密林寺三藏明教大師賜紫沙門臣天息災奉詔譯
如是我聞：
一時，佛在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。
爾時，世尊食時著衣，與諸苾芻恭敬圍繞，入舍衛大城次第乞食。有一婆羅門，出於舍衛逢見世尊，久視容儀，乃發言詞而伸讚詠：『瞿曇（Gautama）！汝面最上，金色端嚴。』
世尊印言：『如是！如是！我所作福，乃獲斯報。』
婆羅門言：『瞿曇（Gautama）！我今現世亦有福德，于其家中生一童子，金色光輝容儀相好，可似瞿曇（Gautama）得未曾有。
『複次，瞿曇（Gautama）！爾時童子初生之時，更有殊妙吉祥之事。初生之時，心意安泰諸識明利，于其庭中忽生蓮華，滿室天香恒時芬芳，一切眾生普皆愛樂。
『複次，瞿曇（Gautama）！此未殊妙亦未希有。複次，童子初生之時，瞻卜華樹處處出生，彼樹執持瞻卜妙華天紫金色。
『複次，瞿曇（Gautama）！如此殊祥猶未希有。複次，童子初生之時，諸天金盤自然出現，滿其盤中盛天飲食百千萬種，假使食者無有窮盡。
『複次，瞿曇（Gautama）！如斯感應猶未希奇。爾時童子初生之時，口出音聲，有佛世尊及阿羅漢等出現世間，乃至行
【English Translation】 English version The Sutra of Golden Light Child Spoken by the Buddha
Translated by the Tripitaka Master Tian Xizai, a Shramana bestowed with the Purple Robe by Imperial Decree from the Secret Forest Temple in Jalandhara, Central India of the Western Regions.
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Garden in Shravasti (Sravasti).
At that time, the World-Honored One, during mealtime, put on his robes and, respectfully surrounded by many Bhikshus, entered the great city of Shravasti (Sravasti) to beg for food in an orderly manner. A Brahmin, emerging from Shravasti (Sravasti), encountered the World-Honored One, gazed upon his countenance for a long time, and then spoke words of praise: 'Gautama (Gautama)! Your face is supreme, golden and dignified.'
The World-Honored One affirmed: 'So it is! So it is! The blessings I have accumulated have resulted in this reward.'
The Brahmin said: 'Gautama (Gautama)! I also possess blessings in this present life. In my household, a child was born, with golden radiance and excellent features, comparable to Gautama (Gautama), something never seen before.
'Furthermore, Gautama (Gautama)! When that child was first born, there were even more extraordinary and auspicious events. At the time of his birth, his mind was peaceful, and his consciousness was clear and sharp. Lotuses suddenly grew in his courtyard, the entire room was filled with heavenly fragrance, constantly fragrant, and all beings universally loved and rejoiced.
'Furthermore, Gautama (Gautama)! This is neither particularly wonderful nor rare. Furthermore, when the child was first born, Champaka (Campaka) flower trees grew everywhere, and those trees bore Champaka (Campaka) exquisite flowers of heavenly purple-golden color.
'Furthermore, Gautama (Gautama)! Such auspiciousness is still not rare. Furthermore, when the child was first born, golden plates of the Devas naturally appeared, filled with hundreds of thousands of kinds of heavenly food and drink, which, even if consumed, would never be exhausted.
'Furthermore, Gautama (Gautama)! Such a response is still not extraordinary. At the time of the child's birth, a voice came from his mouth, saying that Buddhas, World-Honored Ones, and Arhats would appear in the world, and even perform'
住常所思念。」婆羅門說此童子吉祥事已，而告佛言：「往詣彼處為見童子。」世尊默然詣彼舍宅。
欲入之時，中間有優婆塞而白佛言：「勿入此舍！彼婆羅門于佛法中不能信敬。」世尊答言：「此婆羅門亦具信根。」是時，世尊答優婆塞已，便入婆羅門舍見其童子。
是時童子才見世尊，便往歸依五體投地，佛便咒愿，如是彼諸苾芻從佛往詣亦見童子。佛咒愿已，與諸苾芻迴歸精舍。
爾時，童子后漸長大，舍衛國主波斯匿王，聞彼婆羅門有如是德行，生其貴子，遂遣使臣廣執華鬘、栴檀、寶香，詣婆羅門家，圍繞童子而伸宣請。童子答言：「候我先到祇樹禮拜世尊，而入舍衛見波斯匿王。」
使臣回已，具奏前事，波斯匿王聞其奏已：「我今亦往祇樹，禮覲世尊、見彼童子。」
是時，童子尋詣祇樹，于其中路見一婆羅門，而問童子：「汝今何往？」童子答言：「欲往祇樹禮覲世尊。」
婆羅門呵責童子：「云何廣名婆羅門族生已，要去欲見沙門？」童子對言：「汝得珍寶大藏，不要持寶歸舍；汝得吉祥面前而來，卻乃執棒打退。」童子對已便往祇樹。
到世尊所，作禮佛足，于面前坐，而為聽法。本生適意天妙蓮華，生彼祇樹園中，其香芬馥遍滿一切，智慧忽生
【現代漢語翻譯】 現代漢語譯本：'（我）常常思念居住的地方。'婆羅門說完這個童子的吉祥事後，告訴佛陀：'（我）想去那個地方拜訪童子。'世尊默然地前往那個住所。
將要進入住所時，中間有一位優婆塞（Upasaka，在家男居士）勸阻佛陀說：'不要進入這個住所！那位婆羅門對佛法沒有信心和尊敬。'世尊回答說：'這位婆羅門也具有信根。'當時，世尊回答優婆塞后，便進入婆羅門住所見到了那個童子。
當時童子一見到世尊，便前去歸依，五體投地。佛陀便為他咒愿。同樣地，那些比丘（Bhikkhu，出家男眾）跟隨佛陀前去，也見到了童子。佛陀咒愿完畢后，與眾比丘一起返回精舍。
後來，童子漸漸長大，舍衛國（Śrāvastī）的國王波斯匿王（Prasenajit），聽聞那位婆羅門有這樣的德行，生了一個貴子，於是派遣使臣帶著大量的華鬘（Huaman，花環）、栴檀（Candana，一種香木）、寶香，前往婆羅門家，圍繞著童子宣讀邀請。童子回答說：'等我先到祇樹（Jetavana）禮拜世尊，再去舍衛見波斯匿王。'
使臣返回后，詳細稟告了事情的經過。波斯匿王聽了稟告后說：'我現在也要去祇樹，禮拜覲見世尊，拜訪那個童子。'
當時，童子前往祇樹，在路途中遇到一位婆羅門，婆羅門問童子：'你現在要去哪裡？'童子回答說：'想去祇樹禮拜覲見世尊。'
婆羅門呵責童子說：'怎麼說你也是廣為人知的婆羅門族出身，卻要去見沙門（Śrāmaṇa，出家修行者）？'童子回答說：'你得到了珍寶大藏，卻不知道拿寶物回家；吉祥之兆來到你面前，你卻要拿棍子打退它。'童子說完便前往祇樹。
到達世尊處，頂禮佛足，在佛陀面前坐下，聽聞佛法。如同本生故事中適意天（Tusita）的美妙蓮花，在祇樹園中生長出來，它的香氣芬芳遍滿一切，智慧也忽然產生。
【English Translation】 English version: 'I often think of the place where I dwell.' After the Brahmin spoke of the auspiciousness of the child, he said to the Buddha, 'I wish to go to that place to visit the child.' The World-Honored One silently went to that dwelling.
As he was about to enter, an Upasaka (lay male devotee) in the middle advised the Buddha, 'Do not enter this dwelling! That Brahmin has no faith or respect for the Buddha's teachings.' The World-Honored One replied, 'This Brahmin also possesses roots of faith.' At that time, after the World-Honored One answered the Upasaka, he entered the Brahmin's dwelling and saw the child.
At that time, as soon as the child saw the World-Honored One, he went to take refuge, prostrating himself with his five limbs to the ground. The Buddha then bestowed blessings upon him. Similarly, those Bhikkhus (monks) who followed the Buddha also saw the child. After the Buddha had bestowed blessings, he returned to the monastery with the Bhikkhus.
Later, as the child gradually grew up, King Prasenajit (King of Śrāvastī) heard that the Brahmin had such virtue and had given birth to a noble son. Therefore, he sent messengers carrying many Huaman (flower garlands), Candana (sandalwood), and precious incense to the Brahmin's house, surrounding the child and proclaiming the invitation. The child replied, 'Wait for me to first go to Jetavana (Gǐshù) to pay homage to the World-Honored One, and then I will go to Śrāvastī to see King Prasenajit.'
After the messengers returned, they reported the matter in detail. King Prasenajit, upon hearing the report, said, 'I will also go to Jetavana now to pay homage to the World-Honored One and visit that child.'
At that time, the child went to Jetavana and met a Brahmin on the way, who asked the child, 'Where are you going now?' The child replied, 'I wish to go to Jetavana to pay homage to the World-Honored One.'
The Brahmin scolded the child, 'How can you, born into the widely known Brahmin caste, go to see a Śrāmaṇa (ascetic)?' The child replied, 'You have obtained a great treasure trove, but you do not know to bring the treasure home; good fortune comes before you, but you want to take a stick and drive it away.' After the child spoke, he went to Jetavana.
Arriving at the place of the World-Honored One, he prostrated himself at the Buddha's feet and sat before the Buddha, listening to the Dharma. Like the wonderful lotus flower of Tusita (Contentment Heaven) in the Jataka tales, it grew in the Jetavana garden, its fragrance pervading everything, and wisdom suddenly arose.
：「我今持此蓮華供養世尊。」而復思惟：「我先生時，瞻卜迦樹世所希有。」于發心時，瞻卜迦樹而自出生，其樹執持瞻卜迦華天紫金色。即時童子，以手掬瞻卜華散世尊上，所散之華住佛身上，莊嚴佛身；其中或有住佛頂上、住佛懷中、住佛足下；其中或有成華鬘衣，如是種種供養。
時王驚怪，問童子言：「汝云何供養作如是神力？」童子答言：「我于祇樹，作如是一切莊嚴。」
彼時，童子又生最上智慧：「我瞻卜迦樹，隨我發心生瞻卜華，其華或生樹身、或生果上、或生樹枝、或生葉上；其瞻卜華，亦有出現住虛空中，又于祇園虛空之中，出現一切金寶鈴鐸。」
彼時，童子禮世尊足，白言：「世尊！受我今日施世尊食，及諸苾芻國王侍從，普受我供。」世尊默然受請。待擊犍稚時到，即時世尊安詳而坐，及諸苾芻國王、臣從次下而坐。是時生最上微妙思慧思憶：「我昔生時有金盤出現滿中天食，愿得現前持來供佛。」作是念已，本生金盤隨心出現，諸天上味滿其盤中。是時童子，即持金盤及以飲食親自供養。
是時、世尊與諸苾芻、國王、侍從食已飽滿，金耀童子心大歡喜，禮世尊足，發阿耨多羅三藐三菩提心：「此後善根增長，諦發心愿，廣行法施救度有情，我後方取成佛，
【現代漢語翻譯】 現代漢語譯本：『我現在手持這蓮花供養世尊（Bhagavan，佛陀的尊稱）。』又心想：『我前世出生時，瞻卜迦樹（Campaka tree，一種香花樹）世間稀有。』當他發起這個心念時，瞻卜迦樹就自然生長出來，樹上長滿天紫金色的瞻卜迦花。當時童子，用手捧起瞻卜迦花散在世尊身上，所散的花停留在佛身上，莊嚴佛身；其中有的停留在佛的頭頂上、有的停留在佛的懷中、有的停留在佛的腳下；其中有的變成花鬘衣，像這樣種種供養。 當時國王感到驚奇，問童子說：『你如何供養而有如此神通之力？』童子回答說：『我對於祇樹（Jetavana，祇樹給孤獨園的簡稱），作了這樣一切莊嚴。』 那時，童子又生起最上智慧：『我的瞻卜迦樹，隨著我發心而生出瞻卜迦花，那些花或者生長在樹身、或者生長在果實上、或者生長在樹枝上、或者生長在葉子上；那些瞻卜迦花，也有出現在虛空中，又在祇園（Jetavana，祇樹給孤獨園的簡稱）的虛空之中，出現一切金寶鈴鐸。』 那時，童子禮拜世尊的腳，稟告說：『世尊！接受我今天佈施給世尊的食物，以及各位比丘（Bhikkhu，佛教出家男眾）、國王和侍從，普遍接受我的供養。』世尊默然接受邀請。等待敲擊犍稚（Ghaṇṭā，寺院中用以集眾的法器）時辰到來，當時世尊安詳地坐下，以及各位比丘、國王、臣子依次坐下。這時生起最上微妙的思慧，回憶：『我過去出生時有金盤出現，盛滿天上美食，希望現在能顯現出來，拿來供養佛。』這樣想之後，前世的金盤隨著心念出現，各種天上美味盛滿盤中。當時童子，就拿著金盤以及飲食親自供養。 當時，世尊與各位比丘、國王、侍從吃飽后，金耀童子心大歡喜，禮拜世尊的腳，發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi，無上正等正覺之心）: 『此後善根增長，真實地發願，廣行法施救度有情，我之後才取證成佛。』
【English Translation】 English version: 'I now hold this lotus flower to offer to the World Honored One (Bhagavan, an epithet for the Buddha).' And he further thought: 'In my previous life, the Campaka tree (Campaka tree, a type of fragrant flowering tree) was rare in the world.' When he generated this thought, the Campaka tree naturally grew, and the tree was full of heavenly purple-golden Campaka flowers. At that time, the boy scooped up the Campaka flowers with his hands and scattered them on the World Honored One, and the scattered flowers remained on the Buddha's body, adorning the Buddha's body; some of them remained on the Buddha's head, some remained in the Buddha's embrace, and some remained at the Buddha's feet; some of them turned into garlands of flowers, and he made various offerings in this way. At that time, the king was surprised and asked the boy: 'How do you make offerings and have such miraculous powers?' The boy replied: 'I have made all these adornments for the Jetavana (Jetavana, shortened name of Jetavana Anathapindika's Monastery).' At that time, the boy again generated the highest wisdom: 'My Campaka tree, according to my aspiration, produces Campaka flowers, and those flowers either grow on the trunk of the tree, or on the fruits, or on the branches, or on the leaves; those Campaka flowers also appear in the empty space, and in the empty space of Jetavana (Jetavana, shortened name of Jetavana Anathapindika's Monastery), all kinds of golden and jeweled bells appear.' At that time, the boy bowed at the feet of the World Honored One and reported: 'World Honored One! Please accept the food that I offer to the World Honored One today, as well as the Bhikkhus (Bhikkhu, Buddhist monks), the king, and the attendants, and universally accept my offerings.' The World Honored One silently accepted the invitation. Waiting for the time to strike the Ghaṇṭā (Ghaṇṭā, a bell used in monasteries to gather the assembly), the World Honored One sat down peacefully, and the Bhikkhus, the king, and the ministers sat down in order. At this time, the most subtle wisdom arose, recalling: 'When I was born in the past, a golden plate appeared, filled with heavenly delicacies, and I hope that it can appear now, so that I can offer it to the Buddha.' After thinking this, the golden plate from his previous life appeared according to his thought, and various heavenly delicacies filled the plate. At that time, the boy held the golden plate and personally offered the food. At that time, after the World Honored One, the Bhikkhus, the king, and the attendants had eaten their fill, the boy with golden radiance was overjoyed, bowed at the feet of the World Honored One, and generated the mind of Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, the mind of unsurpassed, complete, and perfect enlightenment): 'From now on, may my roots of goodness increase, may I sincerely make vows, may I widely practice the Dharma and save sentient beings, and may I attain Buddhahood only after that.'
未救度者與作救度，未安樂者施其安樂，未寂靜者皆令寂靜。」
爾時，世尊因為童子發心，次第說地獄相：「所謂阿毗地獄、皰地獄、皰裂地獄、阿吒鹐、訶訶鑁護護鑁、青蓮華、紅蓮華、大紅蓮華，從此出已，而入八熱地獄。次第皆因惑業所感，若有智慧，說我救法彼得清涼。」
爾時，世尊說此語時，青、黃、赤、白四色光明從口而出，其中光明，有上去空中，有下入地獄，照彼等活、黑繩、眾合、號叫、大號叫、炎熱、極炎熱、阿毗地獄，及皰地獄、皰裂地獄、阿吒鹐、訶訶鑁、護護鑁、青蓮華、紅蓮華、大紅蓮華。若去炎熱地獄彼得清涼，若入寒冰地獄彼得溫暖，而彼眾生為發勝心：「我等云何得此處？命終轉生余趣如是。」彼發心已，世尊為生變化光明，遣發變化，令彼得見。既得見已：「我等從此命終之後，決定不生諸餘惡處。今未曾見此處眾生得受，無為勝光為發信心，受地獄業盡，各各得生人間天上真實得受。」
若是光明照彼上方，四大王天、忉利天、夜摩天、兜率天、樂變化天、他化自在天、梵眾天、梵輔天、大梵天、少光天、無量光天、極光靜天、少靜天、無量靜天、遍靜天、無雲天、福生天、廣果天、無想天、無煩天、無熱天、善現天、善見天、色究竟天，光明到已，
【現代漢語翻譯】 現代漢語譯本：'對於未被救度的人，我成為救度者；對於未獲得安樂的人，我給予他們安樂；對於未得寂靜的人，我都令他們獲得寂靜。'
當時，世尊因為童子的發心，依次講述地獄的景象：'所謂的阿毗地獄（Avici Hell，無間地獄）、皰地獄（Bubbling Hell）、皰裂地獄（Blister-Bursting Hell）、阿吒鹐（Atata Hell）、訶訶鑁護護鑁（Hahaha and Huhuhu Hells）、青蓮華地獄（Blue Lotus Hell）、紅蓮華地獄（Red Lotus Hell）、大紅蓮華地獄（Great Red Lotus Hell），從這些地獄出來之後，便進入八熱地獄。這些次第都是因為迷惑和業力所感召。如果有人具有智慧，說出我所教導的救度之法，他們就能得到清涼。'
當時，世尊說這些話的時候，青色、黃色、紅色、白色四種顏色的光明從口中發出，其中的光明，有的上升到空中，有的下降到地獄，照耀著等活地獄（Sañjīva Hell）、黑繩地獄（Kālasūtra Hell）、眾合地獄（Saṃghāta Hell）、號叫地獄（Raurava Hell）、大號叫地獄（Mahāraurava Hell）、炎熱地獄（Tapana Hell）、極炎熱地獄（Pratāpana Hell）、阿毗地獄，以及皰地獄、皰裂地獄、阿吒鹐、訶訶鑁、護護鑁、青蓮華、紅蓮華、大紅蓮華。如果身處炎熱地獄，他們就能得到清涼；如果身處寒冰地獄，他們就能得到溫暖。而那些眾生因此生起殊勝的心念：'我們怎樣才能離開這裡？希望命終之後能夠轉生到其他善趣。' 他們發起這樣的心念之後，世尊爲了讓他們生起變化的光明，遣發變化，讓他們得見。既然得見之後，他們便想：'我們從此命終之後，決定不再生到其他的惡處。現在我們從未見過這裡的眾生能夠得到這樣的無為殊勝光明。' 因此他們發起信心，地獄的業報結束后，各自得以轉生到人間天上，真實地得到利益。
如果是光明照耀到上方，到達四大王天（Cāturmahārājika-deva，四大天王所居之天）、忉利天（Trāyastriṃśa-deva，三十三天）、夜摩天（Yāmadeva，夜摩天）、兜率天（Tuṣita-deva，兜率天）、樂變化天（Nirmāṇarati-deva，樂變化天）、他化自在天（Paranirmita-vaśavartin-deva，他化自在天）、梵眾天（Brahma-pāriṣadya-deva，梵眾天）、梵輔天（Brahma-purohita-deva，梵輔天）、大梵天（Mahābrahmā-deva，大梵天）、少光天（Parīttābha-deva，少光天）、無量光天（Apramāṇābha-deva，無量光天）、極光凈天（Ābhāsvara-deva，極光凈天）、少凈天（Parīttaśubha-deva，少凈天）、無量凈天（Apramāṇaśubha-deva，無量凈天）、遍凈天（Śubhakṛtsna-deva，遍凈天）、無雲天（Anabhraka-deva，無雲天）、福生天（Puṇyaprasava-deva，福生天）、廣果天（Bṛhatphala-deva，廣果天）、無想天（Asaṃjñasattva-deva，無想天）、無煩天（Avṛha-deva，無煩天）、無熱天（Atapa-deva，無熱天）、善現天（Sudṛśa-deva，善現天）、善見天（Sudarśana-deva，善見天）、色究竟天（Akaniṣṭha-deva，色究竟天），光明到達之後，
【English Translation】 English version: 'For those not yet saved, I become the savior; for those not yet at ease, I grant them ease; for those not yet tranquil, I bring them all to tranquility.'
At that time, the World-Honored One, because of the aspiration of the youth, sequentially described the appearances of the hells: 'The so-called Avici Hell (Avici Hell, Hell of Incessant Suffering), Bubbling Hell (Bubbling Hell), Blister-Bursting Hell (Blister-Bursting Hell), Atata Hell (Atata Hell), Hahaha and Huhuhu Hells (Hahaha and Huhuhu Hells), Blue Lotus Hell (Blue Lotus Hell), Red Lotus Hell (Red Lotus Hell), Great Red Lotus Hell (Great Red Lotus Hell). Having emerged from these, one enters the Eight Hot Hells. These sequences are all due to the perception of delusion and karma. If one has wisdom and speaks of my saving Dharma, they will attain coolness.'
At that time, when the World-Honored One spoke these words, blue, yellow, red, and white lights emanated from his mouth. Among these lights, some ascended into the sky, and some descended into the hells, illuminating the Sañjīva Hell (Sañjīva Hell), Kālasūtra Hell (Kālasūtra Hell), Saṃghāta Hell (Saṃghāta Hell), Raurava Hell (Raurava Hell), Mahāraurava Hell (Mahāraurava Hell), Tapana Hell (Tapana Hell), Pratāpana Hell (Pratāpana Hell), Avici Hell, as well as the Bubbling Hell, Blister-Bursting Hell, Atata, Hahaha, Huhuhu, Blue Lotus, Red Lotus, and Great Red Lotus Hells. If they are in the hot hells, they will attain coolness; if they are in the icy hells, they will attain warmth. And those beings then generate a supreme thought: 'How can we escape from here? May we, upon death, be reborn in other good realms.' Having generated this thought, the World-Honored One, in order to generate transformative light for them, sent forth transformations, allowing them to see. Having seen, they thought: 'After we die from here, we will definitely not be reborn in other evil realms. Now we have never seen beings here able to receive such non-active, supreme light.' Therefore, they generate faith, and when their hellish karma is exhausted, they each attain rebirth in the human or heavenly realms, truly receiving benefit.
If the light shines upwards, reaching the Cāturmahārājika-deva (Cāturmahārājika-deva, Heaven of the Four Great Kings), Trāyastriṃśa-deva (Trāyastriṃśa-deva, Heaven of the Thirty-three), Yāmadeva (Yāmadeva, Yama Heaven), Tuṣita-deva (Tuṣita-deva, Tuṣita Heaven), Nirmāṇarati-deva (Nirmāṇarati-deva, Heaven of Delight in Creation), Paranirmita-vaśavartin-deva (Paranirmita-vaśavartin-deva, Heaven of Control over Others' Creations), Brahma-pāriṣadya-deva (Brahma-pāriṣadya-deva, Heaven of Brahma's Retinue), Brahma-purohita-deva (Brahma-purohita-deva, Heaven of Brahma's Ministers), Mahābrahmā-deva (Mahābrahmā-deva, Great Brahma Heaven), Parīttābha-deva (Parīttābha-deva, Heaven of Limited Light), Apramāṇābha-deva (Apramāṇābha-deva, Heaven of Immeasurable Light), Ābhāsvara-deva (Ābhāsvara-deva, Heaven of Radiant Light), Parīttaśubha-deva (Parīttaśubha-deva, Heaven of Limited Purity), Apramāṇaśubha-deva (Apramāṇaśubha-deva, Heaven of Immeasurable Purity), Śubhakṛtsna-deva (Śubhakṛtsna-deva, Heaven of Universal Purity), Anabhraka-deva (Anabhraka-deva, Cloudless Heaven), Puṇyaprasava-deva (Puṇyaprasava-deva, Heaven of Merit-Born), Bṛhatphala-deva (Bṛhatphala-deva, Heaven of Great Reward), Asaṃjñasattva-deva (Asaṃjñasattva-deva, Heaven of Non-Perception), Avṛha-deva (Avṛha-deva, Untroubled Heaven), Atapa-deva (Atapa-deva, Heatless Heaven), Sudṛśa-deva (Sudṛśa-deva, Heaven of Good Appearance), Sudarśana-deva (Sudarśana-deva, Heaven of Good Vision), Akaniṣṭha-deva (Akaniṣṭha-deva, Heaven of Ultimate Form), after the light arrives,
出如是聲，演說苦空無常無我，說二伽陀曰：
「出光勸化汝， 歸依佛法僧， 抖擻死魔軍， 如象離繫縛。 若入此法中， 志心行不退， 所以斷輪迴， 諸苦悉皆盡。」
爾時，光明遍照三千大千世界救度有情，如是光明，卻還佛身隨世尊后。
爾時，世尊欲得受記過去業，所放光明于其佛身後入，欲得受記未來業，其光于佛面前而入；欲得受記生地獄者，其光從佛足下而入；欲得受記生畜生者，其光從佛足跟而入；欲得受記生餓鬼者，其光從佛腳足大母指而入；欲得受記生人中者，其光從佛膝下而入；欲得受記力輪王者，其光從佛左手掌而入；欲得受記轉輪王者，其光從佛右手掌而入；欲得受記生天者，其光從佛臍間而入；欲得受記聲聞菩提者，其光從佛胸臆而入；欲得受記緣覺者，其光從佛眉間而入；欲得受記阿耨多羅三藐三菩提者，其光從佛頂門而入。
爾時世尊所放光明，繞身三匝入世尊頂。
爾時，尊者阿難合掌恭敬而白：「世尊！種種顏色百千莊嚴，從口而出，周遍十方普皆照耀。」而說偈言：
「是非久遠離， 煩惱皆遣除， 世間佛最上， 勝因報不虛。 如螺蓮華白， 降魔佛現光， 當時魔自去， 安定妙智慧。 令聲聞
【現代漢語翻譯】 現代漢語譯本： 發出這樣的聲音，演說苦、空、無常、無我（苦：痛苦，空：空性，無常：變化不定，無我：沒有永恒不變的自我）的道理，說了兩首伽陀（伽陀：偈頌）說： 『放出光明勸導你，歸依佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）， 抖擻精神擺脫死魔的軍隊，就像大象掙脫了束縛。 如果進入這佛法之中，真心實意修行不退轉， 因此就能斷絕輪迴，一切痛苦都能夠完全止息。』 這時，光明遍照三千大千世界救度眾生，這樣的光明，又回到佛身，跟在世尊身後。 這時，世尊想要授記過去業，所放的光明從佛身後進入；想要授記未來業，光明從佛面前進入；想要授記生地獄者，光明從佛足下進入；想要授記生畜生者，光明從佛足跟進入；想要授記生餓鬼者，光明從佛腳足大拇指進入；想要授記生人中者，光明從佛膝下進入；想要授記力輪王者，光明從佛左手掌進入；想要授記轉輪聖王者，光明從佛右手掌進入；想要授記生天者，光明從佛臍間進入；想要授記聲聞菩提（Śrāvakabodhi，聲聞的覺悟）者，光明從佛胸臆進入；想要授記緣覺者，光明從佛眉間進入；想要授記阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）者，光明從佛頂門進入。 這時世尊所放的光明，繞身三圈進入世尊頭頂。 這時，尊者阿難（Ānanda，佛陀的十大弟子之一）合掌恭敬地稟告：『世尊！種種顏色百千莊嚴的光明，從佛口中發出，周遍十方普遍照耀。』並說了偈頌： 『遠離是非很久了，煩惱都已遣除， 世間佛陀最至上，殊勝的因果報應不會虛假。 如海螺蓮花般潔白，降伏魔怨佛陀顯現光明， 當時魔怨自然退去，安住于奇妙的智慧。 令聲聞（Śrāvaka，聽聞佛法而修行證果的人）'
【English Translation】 English version: Such a voice was emitted, expounding suffering, emptiness, impermanence, and non-self (suffering: suffering; emptiness: emptiness; impermanence: changeability; non-self: no eternal self), and recited two Gathas (Gatha: verses), saying: 'Emitting light to exhort you, take refuge in the Buddha (Buddha, the awakened one), the Dharma (Dharma, the teachings of the Buddha), and the Sangha (Sangha, the monastic community), Shake off the army of the death-mara, like an elephant breaking free from its bonds. If you enter this Dharma, and practice with unwavering devotion, Therefore, you can cut off the cycle of rebirth, and all suffering can be completely extinguished.' At that time, the light illuminated the three thousand great thousand worlds, saving sentient beings. This light then returned to the Buddha's body, following behind the World Honored One. At that time, the World Honored One wished to predict past karma, and the light emitted entered from behind the Buddha; wishing to predict future karma, the light entered from in front of the Buddha; wishing to predict those who will be born in hell, the light entered from under the Buddha's feet; wishing to predict those who will be born as animals, the light entered from the Buddha's heels; wishing to predict those who will be born as hungry ghosts, the light entered from the Buddha's big toes; wishing to predict those who will be born among humans, the light entered from the Buddha's knees; wishing to predict the Chakra-ruling King, the light entered from the Buddha's left palm; wishing to predict the Wheel-turning King, the light entered from the Buddha's right palm; wishing to predict those who will be born in the heavens, the light entered from the Buddha's navel; wishing to predict those who will attain Śrāvakabodhi (Śrāvakabodhi, the enlightenment of a Hearer), the light entered from the Buddha's chest; wishing to predict those who will attain Pratyekabuddhahood, the light entered from between the Buddha's eyebrows; wishing to predict those who will attain Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), the light entered from the crown of the Buddha's head. At that time, the light emitted by the World Honored One circled the body three times and entered the World Honored One's crown. At that time, Venerable Ānanda (Ānanda, one of the ten great disciples of the Buddha) joined his palms respectfully and said: 'World Honored One! Light of various colors and hundreds of thousands of adornments, emitted from the Buddha's mouth, universally illuminates the ten directions.' And recited a verse: 'Far removed from right and wrong for a long time, afflictions have all been eliminated, The Buddha is the most supreme in the world, the excellent cause and effect is not in vain. White as a conch shell and lotus flower, the Buddha who subdues Mara manifests light, At that time, Mara naturally retreated, abiding in wonderful wisdom. Enabling the Śrāvakas (Śrāvaka, one who hears the Buddha's teachings and practices to attain enlightenment)'
求佛， 牟尼安定聲， 如牛王最上， 除諸疑網凈。 無有冤家縛， 如水壞於鹽， 正覺說現光， 佛與誰受記？ 彼聞安定樂， 此眾人歡喜。」
佛言：「如是！如是！阿難陀！非無因果。阿難！如來、應供、正遍知、正覺正說。阿難陀！見此童子作如是供養於我，善根深固發心施法，經三大阿僧祇劫，修行菩提成就大悲六波羅蜜，觀行圓滿成等正覺，名金曜如來，十力具足四智圓明，三密不共念處大悲。若我等往昔發心，亦為行此法施。」
爾時，波斯匿王問：「世尊！此童子，作何行業，得如是富貴？」
世尊答言：「此童子，于往昔過去生中，廣作福業之因，於今世中得獲斯報。又此童子，昔種業因之時志心不退，於今世中誰免斯報？大王！所作之業得受報時，如地界無盡，水界無盡，火界無盡，風界無盡，如是等蘊界六塵，作業獲報無有窮盡。童子志心昔種福因，今生得報無盡，乃至善惡二業業報無盡，假使經于百劫業至須受其報。
「大王！過去世時，波羅奈國有王名曰聞軍，彼有太子名吉祥密，彼時父王廣作罪業，太子見父作罪，心驚毛豎而告王曰：『我去修行。』王言：『只汝一子，我今云何教去修行？』吉祥密言：『我須離父必去修行。』童子
【現代漢語翻譯】 現代漢語譯本： 求佛，牟尼（釋迦牟尼佛的稱號）以安定之聲說法， 如牛王般至高無上，能消除一切疑惑和煩惱。 沒有冤家仇敵的束縛，如同水能溶解鹽一樣， 正覺者顯現光明，佛會為誰授記呢？ 他們聽聞安定的妙法，所有人都歡喜踴躍。
佛說：『是的！是的！阿難陀（釋迦牟尼佛的十大弟子之一）！並非沒有因果。阿難！如來、應供、正遍知、正覺者所說的都是真實不虛的。阿難陀！你看見這個童子這樣供養我，他的善根深厚，發心佈施佛法，經過三大阿僧祇劫（極長的時間單位）的修行菩提，成就大悲心和六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），觀行圓滿，成就等正覺，名為金曜如來，具足十力（如來所具有的十種力用），四智圓明（大圓鏡智、平等性智、妙觀察智、成所作智），身口意三密（佛的三種秘密功德）不共念處（佛的四念處：身念處、受念處、心念處、法念處），大悲心。如果我們過去也曾發心，也是爲了修行這種法佈施。』
這時，波斯匿王（古印度拘薩羅國國王）問：『世尊！這個童子，做了什麼行業，能得到如此富貴？』
世尊回答說：『這個童子，在往昔過去生中，廣泛地種下福業的因，所以在今世中獲得這樣的果報。而且這個童子，過去種下業因的時候，心志堅定不退轉，所以在今世中誰能免除這樣的果報呢？大王！所做的業得到報應的時候，就像地界沒有窮盡，水界沒有窮盡，火界沒有窮盡，風界沒有窮盡一樣，像這樣五蘊（色、受、想、行、識）、六塵（色、聲、香、味、觸、法）等，作業獲得報應是沒有窮盡的。童子心志堅定，過去種下福因，今生得到果報沒有窮盡，乃至善惡兩種業的業報也沒有窮盡，即使經過一百劫，業力成熟時，必定要承受其果報。
『大王！過去世的時候，波羅奈國（古印度地名）有個國王名叫聞軍，他有個太子名叫吉祥密，當時父王廣泛地造作罪業，太子看見父親造罪，內心驚恐，毛髮豎立，就告訴國王說：『我要去修行。』國王說：『我只有你一個兒子，我怎麼能讓你去修行呢？』吉祥密說：『我必須離開父親，一定要去修行。』童子
【English Translation】 English version: Seeking the Buddha, Muni (an epithet of Shakyamuni Buddha) speaks with a voice of peace, Like the king of cows, the most supreme, removing all doubts and purifying. Without the bonds of enemies, like water dissolving salt, The Perfectly Awakened One reveals light, to whom will the Buddha give prediction? They hear the joy of peace, and all the people rejoice.
The Buddha said: 'So it is! So it is! Ananda (one of the ten principal disciples of Shakyamuni Buddha)! It is not without cause and effect. Ananda! The Tathagata, Worthy One, Perfectly Enlightened One, the Perfectly Awakened One speaks truthfully. Ananda! Seeing this boy making such offerings to me, his roots of goodness are deep and firm, he aspires to give the Dharma, and after three great asamkhya kalpas (extremely long periods of time), he will cultivate Bodhi, achieve great compassion and the six paramitas (generosity, morality, patience, diligence, concentration, and wisdom), perfect his contemplation, and attain Perfect Enlightenment, becoming the Tathagata named Golden Radiance, possessing the ten powers (the ten powers of a Buddha), the four wisdoms perfectly clear (the Great Mirror Wisdom, the Wisdom of Equality, the Wisdom of Discernment, and the Wisdom of Accomplishment), the three secrets (the three secrets of body, speech, and mind of a Buddha) and the uncommon mindfulness, and great compassion. If we had aspired in the past, it was also to practice this Dharma giving.'
At that time, King Prasenajit (King of Kosala in ancient India) asked: 'World Honored One! What deeds did this boy perform to attain such wealth and honor?'
The World Honored One replied: 'This boy, in past lives, extensively planted the seeds of meritorious deeds, and therefore in this life, he receives such rewards. Moreover, this boy, when planting the seeds of karma in the past, had unwavering resolve, so who in this life can escape such rewards? Great King! When the deeds one has done come to fruition, it is like the earth element being inexhaustible, the water element being inexhaustible, the fire element being inexhaustible, the wind element being inexhaustible. Likewise, the five skandhas (form, feeling, perception, mental formations, and consciousness), the six sense objects (form, sound, smell, taste, touch, and dharma), and the reaping of rewards for actions are inexhaustible. The boy, with unwavering resolve, planted the seeds of merit in the past, and in this life, he receives inexhaustible rewards, even the karmic results of good and evil deeds are inexhaustible. Even if a hundred kalpas pass, when the karma ripens, one must receive its reward.
'Great King! In the past, in the country of Varanasi (an ancient Indian city), there was a king named Wen Jun, who had a prince named Jixiang Mi. At that time, the father king extensively committed sinful deeds. The prince, seeing his father committing sins, was frightened and his hair stood on end, and he said to the king: 'I want to go and cultivate.' The king said: 'I only have you as my son, how can I let you go and cultivate?' Jixiang Mi said: 'I must leave my father and go to cultivate.' The boy
言：『若金銀象馬宮人庫藏，心無貪著亦無愛樂受用。』后便修行三十七品菩提分法，得證緣覺菩提，無數百千天人而來供養。餘人見已，具告王曰：『太子得如是功德。』
「時王聞已，欲見其子，出於宮闕四兵隨從。有一貧人，見王坐于最上象背，上妙衣服而用嚴飾，妙香涂身傘蓋覆上四兵圍繞，彼生智慧：『此王手足腹肚頭面肩背與我無異，因何乘坐最上大象？妙衣嚴飾妙香涂身？傘蓋覆上四兵圍繞？複次，我身累世慳貪未曾舍施，令我今世受如是苦，是事乏短不能捨施，云何我得生彼人中？』又問王曰：『未知大王何處而去？』彼聞軍王言：『我有一子名吉祥密，出外修行證得緣覺菩提，若復有人少許供養后獲大果。』王答問已而復前去。其王於時忽見群鹿，王愛彼鹿而趁逐之。
「彼時貧人審諦思惟：『王貪趁鹿，我今此時愿見緣覺。』是時貧人漸漸前行，入山谷中見彼緣覺，身量巍巍心意寂靜，有無量百千賢聖週迴圍繞，散曼陀羅華積至於膝。是時貧人高聲啼哭，甚大悲痛而復懊惱。是時，百千賢聖供養畢已，而復還去。貧人悟解：『我今將何供養緣覺？去此不遠有庵沒羅樹。』是時貧人取最上庵沒羅果，以缽滿盛供養緣覺。
「爾時，緣覺執彼缽盂，猶如鵝王騰空自在，現種種神變
【現代漢語翻譯】 言：『如果對於金銀、象馬、宮人、庫藏，內心沒有貪戀執著，也不喜愛受用。』之後便修行三十七品菩提分法（三十七道品，通往覺悟的三十七種修行方法），證得了緣覺菩提（通過觀察因緣而覺悟的智慧），無數百千的天人前來供養。其他人看到后，詳細地告訴國王說：『太子獲得了這樣的功德。』 當時國王聽了之後，想要見他的兒子，於是從宮殿出來，四種軍隊跟隨。有一個窮人，看見國王坐在最好的象背上，穿著精美的衣服裝飾自己，用美妙的香塗抹身體，傘蓋遮在上面，四種軍隊圍繞著，他生起了智慧：『這位國王的手足、腹部、肚皮、頭面、肩膀、背部和我沒有什麼不同，為什麼能乘坐最好的大象？用精美的衣服裝飾自己，用美妙的香塗抹身體？傘蓋遮在上面，四種軍隊圍繞著？再者，我生生世世慳吝貪婪，沒有佈施，導致我今生遭受這樣的痛苦，是因為我缺乏捨棄佈施的能力，我怎麼才能投生到他們那樣的人中呢？』他又問國王說：『不知道大王要去哪裡？』他聽到國王說：『我有一個兒子名叫吉祥密（吉祥的秘密），出外修行證得了緣覺菩提，如果有人稍微供養他，以後就能獲得很大的果報。』國王回答完他的問題后又繼續前行。當時國王忽然看見一群鹿，國王喜愛那些鹿，於是追逐它們。 那時窮人仔細地思考：『國王貪戀追逐鹿，我現在希望見到緣覺。』這時窮人漸漸地向前走，進入山谷中，看見那位緣覺，身形高大威嚴，內心寂靜，有無數百千的賢聖周圍繞繞，散落的曼陀羅花（天界的香花）堆積到膝蓋那麼高。這時窮人高聲啼哭，非常悲傷痛苦，並且懊惱。這時，百千賢聖供養完畢后，又各自回去了。窮人醒悟到：『我現在拿什麼供養緣覺呢？離這裡不遠有一棵庵沒羅樹（芒果樹）。』這時窮人摘取最好的庵沒羅果，用缽盛滿，供養緣覺。 當時，緣覺拿著那個缽，猶如鵝王在空中自由自在地飛翔，顯現種種神通變化。
【English Translation】 He said: 'If one has no greed or attachment to gold, silver, elephants, horses, palace women, or treasures, and does not enjoy them,' he would then cultivate the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment), attain Pratyekabuddha Bodhi (enlightenment through observing dependent origination), and countless hundreds of thousands of devas would come to make offerings. When others saw this, they told the king in detail: 'The prince has attained such merit.' At that time, the king, upon hearing this, desired to see his son, so he came out of the palace with four divisions of troops following him. There was a poor man who saw the king sitting on the finest elephant, adorned with exquisite clothes, his body smeared with wonderful fragrance, a canopy covering him, and surrounded by four divisions of troops. He conceived the thought: 'This king's hands, feet, abdomen, belly, face, shoulders, and back are no different from mine. Why is he riding on the finest elephant? Adorned with exquisite clothes and his body smeared with wonderful fragrance? A canopy covering him and surrounded by four divisions of troops? Furthermore, I have been miserly and greedy in countless lifetimes, never giving alms, causing me to suffer such misery in this life. It is because I lack the ability to give alms. How can I be born among people like them?' He then asked the king: 'May I ask where Your Majesty is going?' He heard the king say: 'I have a son named Jixiang Mi (Auspicious Secret), who went out to practice and attained Pratyekabuddha Bodhi. If someone makes even a small offering to him, they will receive great rewards in the future.' After the king answered his question, he continued on his way. At that time, the king suddenly saw a herd of deer, and the king, loving those deer, chased after them. At that time, the poor man carefully pondered: 'The king is greedy and chases after deer; I now wish to see the Pratyekabuddha.' At this time, the poor man gradually walked forward, entered the mountain valley, and saw the Pratyekabuddha, whose body was tall and majestic, and whose mind was serene. There were countless hundreds of thousands of virtuous sages surrounding him, and scattered Mandarava flowers (celestial fragrant flowers) piled up to his knees. At this time, the poor man cried out loudly, with great sorrow and pain, and also with regret. At this time, after the hundreds of thousands of virtuous sages finished making offerings, they returned to their respective places. The poor man realized: 'What shall I offer to the Pratyekabuddha now? Not far from here is an Amra tree (mango tree).' At this time, the poor man picked the finest Amra fruits, filled a bowl with them, and offered them to the Pratyekabuddha. At that time, the Pratyekabuddha held the bowl, like a swan king freely soaring in the sky, manifesting various miraculous transformations.
，從虛空下還複本座。複次貧人禮緣覺足，而復告言：『汝為我食，我為受福。』于第二日供養，緣覺：『此人心凈悟解。』拯救貧人，便受供養。即時，貧人從山谷而出。
「彼聞軍王遙見緣覺住虛空中，王生智慧而復思惟：『彼處應有大福德人天，我今急速去見緣覺及彼人天。』王便入于山谷，于其路中見彼貧人出於山谷。時王問曰：『汝何處來？』貧人答言：『我此處來。』王言：『貧人！汝身粗澀頭髮蓬亂，衣服垢穢而不去除，汝今云何遠離貧窮似我富貴？觀汝實不能遠離貧窮。』
「彼人別王，而忽思惟：『云何得一片殊妙田地？又得多般美妙飲食百味具足？』思惟未已，足蹈圓石忽然倒地，于其彼處得一鐵甕滿中金寶。
「其王至山，見彼緣覺面前而坐，住后須臾，而告子言：『我為祈福，云何來日受我齋食？』緣覺答言：『大王！我先受請。』聞軍問言：『受何人請耶？』緣覺答言：『有一貧人請我供養。』
「王遂發使告貧人言：『我請緣覺齋，汝別日請齋。』使臣到已，具宣王旨，貧人不肯，王乃親自詣貧人所，而復告言：『我與緣覺食，汝別日設食。』彼言不得。王言：『汝須移日。』貧人言曰：『云何令我移日？況我自有金寶定伸供養。』王言：『汝本來貧窮，我是
【現代漢語翻譯】 現代漢語譯本：從虛空中下來，返回到原來的座位。接著，窮人禮拜緣覺（Pratyekabuddha，獨覺）的腳，並且說道：『您為我提供食物，我為您接受福報。』第二天供養緣覺：『這個人內心清凈，有領悟理解的能力。』爲了拯救窮人，便接受了他的供養。當時，窮人從山谷中出來。
『他』聽到軍王（King Jūn）遠遠地看見緣覺停留在虛空中，國王生起智慧，並且思考：『那個地方應該有大福德的人和天人，我現在快速去見緣覺和那些人和天人。』國王便進入山谷，在路上看見那個窮人從山谷中出來。當時國王問道：『你從哪裡來？』窮人回答說：『我從這裡來。』國王說：『窮人！你身體粗糙，頭髮蓬亂，衣服骯髒而不清洗，你現在怎麼能遠離貧窮，像我一樣富貴？我看你實在不能遠離貧窮。』
那個人告別國王，忽然思考：『怎麼樣才能得到一片殊勝美妙的田地？又怎麼樣才能得到各種各樣美味的飲食，百味俱全？』思考還沒有結束，腳踩到一塊圓石頭，忽然倒在地上，在那個地方得到一個鐵甕，裡面裝滿了金銀珠寶。
國王到達山裡，看見那個緣覺在他面前坐著，在後面停留了一會兒，便告訴兒子說：『我爲了祈求福報，怎麼樣才能讓緣覺明天接受我的齋飯？』緣覺回答說：『大王！我先接受了邀請。』軍王問道：『接受了什麼人的邀請呢？』緣覺回答說：『有一位窮人邀請我接受供養。』
國王於是派遣使者告訴窮人說：『我請緣覺吃齋，你改天再請齋。』使臣到達后，詳細地傳達了國王的旨意，窮人不肯答應，國王就親自到窮人的住所，並且說道：『我供養緣覺食物，你改天再設宴。』窮人說不行。國王說：『你需要改期。』窮人說道：『怎麼能讓我改期？況且我自己有金銀珠寶，一定能夠表達我的供養。』國王說：『你本來是貧窮的，我是』
【English Translation】 English version: Descending from the void, he returned to his original seat. Then, the poor man bowed at the feet of the Pratyekabuddha (Solitary Buddha), and said: 'You provide food for me, and I receive blessings for you.' The next day, offering to the Pratyekabuddha, he thought: 'This person has a pure heart and understanding.' To save the poor man, he accepted his offering. At that time, the poor man came out of the valley.
He heard that King Jūn (Military King) saw the Pratyekabuddha dwelling in the void from afar. The king generated wisdom and thought: 'There should be people and devas (gods) of great merit in that place. I will quickly go to see the Pratyekabuddha and those people and devas.' The king then entered the valley, and on the way, he saw the poor man coming out of the valley. At that time, the king asked: 'Where do you come from?' The poor man replied: 'I come from here.' The king said: 'Poor man! Your body is rough, your hair is disheveled, your clothes are dirty and not cleaned. How can you now be far from poverty and like me in wealth and nobility? I see that you really cannot be far from poverty.'
That person bid farewell to the king and suddenly thought: 'How can I obtain a piece of excellent and wonderful land? And how can I obtain various delicious foods, complete with all kinds of flavors?' Before he finished thinking, his foot stepped on a round stone and he suddenly fell to the ground. In that place, he found an iron urn filled with gold and jewels.
The king arrived at the mountain and saw the Pratyekabuddha sitting in front of him. After staying for a while, he told his son: 'I am seeking blessings. How can I have the Pratyekabuddha accept my vegetarian meal tomorrow?' The Pratyekabuddha replied: 'Great King! I have already accepted an invitation.' King Jūn asked: 'Whose invitation have you accepted?' The Pratyekabuddha replied: 'A poor man has invited me to receive offerings.'
The king then sent a messenger to tell the poor man: 'I am inviting the Pratyekabuddha for a vegetarian meal. You invite him on another day.' After the messenger arrived, he conveyed the king's will in detail. The poor man refused to agree. The king then personally went to the poor man's residence and said: 'I will offer food to the Pratyekabuddha. You set up a feast on another day.' The poor man said it was not possible. The king said: 'You need to reschedule.' The poor man said: 'How can you make me reschedule? Moreover, I have gold and jewels myself and will definitely express my offering.' The king said: 'You were originally poor, and I am'
剎帝利灌頂王種，汝卻云何對我有金？』貧人告言：『王若不信，教王見金。』遂便同到出金之地，有一鐵甕，傾出金寶積聚如山，一邊人立兩邊不見。王乃思惟：『此人有如此福德？』彼人言曰：『我齋時將至。』
「貧人于第二日，凈除田地嚴飾殊妙，散諸蓮華摘樹枝葉，作妙傘蓋設食供養。時彼緣覺覆上虛空，現種種神變。
「爾時彼人禮足發願：『如我此地散作蓮華，愿我世世生生得彼天妙蓮華；如我所造樹枝傘蓋供養，善愿世世生生得瞻卜迦樹，出瞻卜華天紫金色；如我瓦器持食供養善根，愿世世生生常得金盤滿盛天食，假使百千人食食之不盡而得值佛。』」
告波斯匿王：「汝須思惟，當時貧人者，今婆羅門子金耀童子是，供養緣覺得彼善根，快樂無邊，一切願心皆得成就。」
佛說此經已，彼諸苾芻，一心頂戴，歡喜奉行。
佛說金耀童子經
【現代漢語翻譯】 現代漢語譯本：『剎帝利（Kshatriya，印度教種姓制度中的第二等級，通常是統治者和戰士）灌頂王種，你卻為何對我說你有金子？』窮人回答說：『大王若是不信，就請大王親眼去看金子。』於是便一同來到出金子的地方，那裡有一個鐵甕，傾倒出來的金銀財寶堆積如山，一邊站著人，兩邊都看不見。國王於是心想：『這個人竟然有如此大的福德？』那人說道：『我齋戒的時間快到了。』
『窮人在第二天，把田地打掃乾淨，裝飾得非常美妙，散佈各種蓮花，摘取樹枝樹葉，製作精美的傘蓋，設定食物進行供養。當時那位緣覺（Pratyekabuddha，獨覺佛）再次升上天空，顯現種種神通變化。』
『當時那人禮拜緣覺的雙足，併發愿說：『就像我用這片土地散佈蓮花一樣，愿我世世代代都能夠得到天界美妙的蓮花；就像我用樹枝傘蓋進行供養一樣，善愿我世世代代都能夠得到瞻卜迦樹（Champaka，一種香花樹），開出瞻卜花，呈現天界的紫金色；就像我用瓦器盛放食物進行供養的善根一樣，愿我世世代代都能夠常常得到金盤盛滿天界的食物，即使成百上千人食用也吃不完，並且能夠值遇佛陀。』
佛陀告訴波斯匿王（Prasenajit，古印度拘薩羅國國王）說：『你應該思考，當時的那個窮人，就是現在的婆羅門（Brahmin，印度教種姓制度中的第一等級，通常是祭司和學者）之子金耀童子。他供養緣覺而獲得那樣的善根，快樂無邊，一切願望都能夠實現。』
佛陀說完這部經后，那些比丘（Bhikkhu，佛教僧侶）們，都一心頂戴，歡喜地奉行。
佛說金耀童子經
【English Translation】 English version: 'Kshatriya (Kshatriya, the second rank in the Hindu caste system, usually rulers and warriors) anointed king, why do you tell me you have gold?' The poor man replied, 'If the king does not believe me, let the king see the gold.' So they went together to the place where the gold came from. There was an iron urn, and the gold and jewels poured out of it piled up like a mountain, with a person standing on one side and not visible from the other. The king then thought, 'How can this person have such great merit?' That person said, 'The time for my fasting is approaching.'
'On the second day, the poor man cleaned the fields and decorated them beautifully, scattering various lotuses, picking branches and leaves, making exquisite canopies, and setting up food offerings. At that time, that Pratyekabuddha (Pratyekabuddha, a solitary Buddha) ascended into the sky again, displaying various supernatural transformations.'
'At that time, that person bowed at the feet of the Pratyekabuddha and made a vow, saying, 'Just as I scatter lotuses on this land, may I be able to obtain the wonderful lotuses of the heavenly realm in every lifetime; just as I use branches and leaves to make canopies for offerings, may I be able to obtain Champaka (Champaka, a fragrant flowering tree) trees in every lifetime, blooming Champaka flowers, appearing in the heavenly purple-golden color; just as I use earthenware to hold food for offering, may I always obtain golden plates filled with heavenly food in every lifetime, even if hundreds or thousands of people eat it, it will never be exhausted, and may I encounter the Buddha.'
The Buddha told King Prasenajit (Prasenajit, the king of Kosala in ancient India), 'You should consider that the poor man at that time is now the son of a Brahmin (Brahmin, the first rank in the Hindu caste system, usually priests and scholars), Golden Radiance Boy. He made offerings to the Pratyekabuddha and obtained such merit, boundless joy, and all his wishes can be fulfilled.'
After the Buddha finished speaking this sutra, those Bhikkhus (Bhikkhu, Buddhist monks) all wholeheartedly bowed and joyfully practiced it.
The Buddha Speaks the Golden Radiance Boy Sutra