T14n0549_佛說光明童子因緣經
大正藏第 14 冊 No. 0549 佛說光明童子因緣經
No. 549
佛說光明童子因緣經卷第一
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
如是我聞：
一時，佛在王舍城，迦蘭陀竹林精舍。而彼城中，有一長者，名曰善賢，有大財寶富饒自在，然彼長者，于諸外道尼乾陀等，深生信重。長者一時，以彼世因緣故，其妻懷妊。而後一日，世尊于其食時，被袈裟衣，執持應器，入王舍城，次第乞食，漸次至彼善賢長者舍。
時彼長者，遠見世尊漸近自舍，即謂妻言：「我今同汝，詣世尊所。」作是言已，即與其妻，前詣佛所。到已白言：「世尊！我名善賢，此是我妻，其人懷妊，日月將滿，當所生者，是男？是女？」
佛言：「長者！汝妻胎中，決定是男，其後生已，家族富盛，最上吉祥，現於人中受天勝福，乃至最後，於我法中出家學道，斷諸煩惱，證阿羅漢。」
是時長者，即取滿缽上味清凈飲食，奉上世尊。世尊受已，作如是言：「愿其施者，吉祥安樂。」世尊言已，持所施食，還複本處。
佛去未遠，有一外道，是彼善賢先所重者，見佛世尊已，即作是思惟：「豈非今時因此沙門瞿曇，長者於我破本信心，我
【現代漢語翻譯】 現代漢語譯本 《佛說光明童子因緣經》卷一
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護 奉 詔譯
如是我聞：
一時，佛在王舍城（Rajagrha），迦蘭陀竹林精舍（Kalandaka Venuvana）。當時城中有一位長者，名叫善賢（Sudatta），擁有大量的財富，非常富裕自在。然而這位長者對各種外道，如尼乾陀（Nigantha）等，深信不疑。長者因為世俗的因緣，他的妻子懷了孕。後來有一天，世尊在進食的時候，披著袈裟，拿著應器，進入王舍城，依次乞食，逐漸來到了善賢長者的住所。
當時，長者遠遠地看見世尊漸漸靠近自己的住所，就對妻子說：『我現在和你一起去世尊那裡。』說完，就和妻子一起，來到佛陀那裡。到了之後稟告說：『世尊！我的名字叫善賢，這是我的妻子，她已經懷孕，快要足月了，將要出生的，是男孩？還是女孩？』
佛陀說：『長者！你的妻子懷的，一定是男孩，他出生之後，家族會更加富盛，是最上吉祥的象徵，現在人間享受天上的殊勝福報，乃至最後，會在我的佛法中出家學道，斷除各種煩惱，證得阿羅漢果。』
當時長者，就拿出一個裝滿上等美味清凈飲食的缽，供奉給世尊。世尊接受后，說了這樣的話：『愿施食者，吉祥安樂。』世尊說完，拿著所施的食物，返回原來的地方。
佛陀離開沒多久，有一位外道，是善賢先前非常敬重的人，看見佛世尊后，就心想：『難道不是因為現在這個沙門瞿曇（釋迦牟尼佛的尊稱），長者才對我失去了原有的信心嗎？』
【English Translation】 English version The Sutra of the Causal Conditions of the Light-emitting Boy Spoken by the Buddha, Volume 1
Translated by Shi Hu, the Purple-robed Minister, Great Master of Spreading the Dharma, Grand Master of Court Service, Acting Vice President of the Ministry of Revenue, of the Western Heaven Translation Bureau, under Imperial Order
Thus have I heard:
At one time, the Buddha was in Rajagrha (王舍城), at the Kalandaka Venuvana (迦蘭陀竹林精舍). In that city, there was a wealthy householder named Sudatta (善賢), who possessed great wealth and was very affluent and comfortable. However, this householder deeply revered various non-Buddhist paths, such as the Niganthas (尼乾陀). Due to worldly circumstances, the householder's wife became pregnant. Later, one day, during mealtime, the World-Honored One, wearing his kasaya robe and holding his alms bowl, entered Rajagrha, begging for food in order, gradually arriving at the residence of the householder Sudatta.
At that time, the householder, seeing the World-Honored One approaching his residence from afar, said to his wife, 'I will now go with you to the World-Honored One.' Having said this, he and his wife went before the Buddha. Upon arriving, he said, 'World-Honored One! My name is Sudatta, and this is my wife. She is pregnant and nearing her full term. Will the child to be born be a boy or a girl?'
The Buddha said, 'Householder! The child in your wife's womb is definitely a boy. After he is born, your family will become even more prosperous, and he will be the most auspicious sign. He will experience heavenly blessings in this human realm, and eventually, he will renounce the household life and study the Way in my Dharma, severing all afflictions and attaining Arhatship.'
At that time, the householder took a bowl filled with the finest, purest food and offered it to the World-Honored One. After the World-Honored One received it, he said, 'May the giver be blessed with auspiciousness and happiness.' After saying this, the World-Honored One took the offered food and returned to his original place.
Not long after the Buddha left, a non-Buddhist, who was highly respected by Sudatta, saw the Buddha and thought, 'Could it be that because of this Shramana Gautama (釋迦牟尼佛的尊稱), the householder has lost his original faith in me?'
宜往彼詢問其故，沙門瞿曇來何所說？」時彼外道，作是思惟已，即詣長者舍，作如是言：「長者！沙門瞿曇有何愿求，來至汝舍？復作何說？」
長者白言：「我師聖者！我妻懷妊故，乃問彼沙門瞿曇，當所生者，是男？是女？彼謂我言：『定當生男，生已決定家族富盛，最上吉祥，現於人中，受天勝福，乃至最後於我法中，出家學道證阿羅漢。』」
而此外道，本善占相，聞是言已，即取白石，施設演算法，算量其事為虛為實。彼設算已，具知其事，如佛所言，實無虛妄。而彼外道，雖知其實，然作是念：「我今若以如實而說，即此長者于彼沙門瞿曇，定生信重，我今宜應語長者言：『瞿曇所說有實有虛。』」時彼外道，作是念已，呼長者妻，近外道前，取左右手，復看手文，及瞻面相。
爾時善賢長者，即白外道言：「我師聖者！先已設算。何故重複看其手文及瞻面相？」
彼外道言：「我適算彼瞿曇所說，及相汝妻，審知其事，少分真實，少分虛妄。」
長者復言：「何者真實？何者虛妄？」
外道答言：「瞿曇所說汝妻生男，此說是實；所言生已家族富盛，此亦是實。然子生時，合有少分火光明事，此子后必壞汝家族，所言最上吉祥，現於人中受天勝福，此是虛妄。長
【現代漢語翻譯】 現代漢語譯本：應該去問問他原因，那個沙門瞿曇（Śākyamuni Buddha）來這裡說了些什麼？」當時那個外道，這樣思考之後，就前往長者的住所，這樣說道：「長者！那個沙門瞿曇有什麼願望和要求，來到你的住所？又說了些什麼？」 長者回答說：「我的老師聖者！因為我的妻子懷孕了，所以才問那個沙門瞿曇，將要出生的孩子，是男孩？是女孩？他告訴我：『一定會生男孩，出生后必定使家族富裕興盛，是最上吉祥的，現在人世間，享受天上的殊勝福報，甚至最後在我的佛法中，出家學道證得阿羅漢果（Arhat）。』」 而這個外道，本來就擅長占卜相術，聽到這些話后，就拿來白石，設定演算法，計算衡量這件事是真是假。他設定演算法后，完全知曉了這件事，如同佛陀所說，完全沒有虛假。而那個外道，雖然知道實情，卻這樣想：『我現在如果如實說出，那麼這個長者對於那個沙門瞿曇，必定產生極大的信任和尊重，我現在應該告訴長者說：『瞿曇所說的話有真有假。』」當時那個外道，這樣想之後，呼喚長者的妻子，來到外道面前，拿起她的左右手，又看手紋，並且觀察面相。 當時善賢長者，就對外道說：「我的老師聖者！您先前已經設定演算法了，為什麼還要重複看她的手紋和觀察面相？」 那個外道說：「我剛才計算那個瞿曇所說的話，並且觀察你妻子的相貌，詳細地知道了這件事，少部分是真實的，少部分是虛假的。」 長者又問：「哪些是真實的？哪些是虛假的？」 外道回答說：「瞿曇所說你妻子會生男孩，這個說法是真實的；所說出生后家族會富裕興盛，這也是真實的。然而孩子出生時，會伴隨少許火光明的事情發生，這個孩子以後必定會敗壞你的家族，所說最上吉祥，現在人世間享受天上的殊勝福報，這些是虛假的。」
【English Translation】 English version: 'You should go and ask him the reason, what did that Śākyamuni Buddha come here to say?' At that time, that non-Buddhist, after thinking this way, went to the elder's residence and said, 'Elder! What wishes and requests does that Śākyamuni Buddha have, coming to your residence? And what did he say?' The elder replied, 'My teacher, the holy one! Because my wife is pregnant, I asked that Śākyamuni Buddha whether the child to be born would be a boy or a girl? He told me: 'It will definitely be a boy, and after birth, he will surely make the family wealthy and prosperous, he will be of utmost auspiciousness, now in the human world, enjoying the supreme blessings of the heavens, and even in the end, within my Dharma, he will leave home to study the Way and attain Arhatship (Arhat).' And this non-Buddhist, who was originally skilled in divination and physiognomy, after hearing these words, took white stones, set up an algorithm, and calculated and measured whether this matter was true or false. After setting up the algorithm, he fully knew the matter, just as the Buddha had said, there was no falsehood at all. And that non-Buddhist, although he knew the truth, thought this way: 'If I tell the truth now, then this elder will definitely have great trust and respect for that Śākyamuni Buddha, I should now tell the elder: 'What the Śākyamuni Buddha said is partly true and partly false.'' At that time, that non-Buddhist, after thinking this way, called the elder's wife to come before him, took her left and right hands, looked at her palm lines, and observed her facial features. At that time, the wise elder then said to the non-Buddhist, 'My teacher, the holy one! You have already set up an algorithm, why do you repeatedly look at her palm lines and observe her facial features?' That non-Buddhist said, 'I just calculated what that Śākyamuni Buddha said, and observed your wife's appearance, and I know in detail that this matter is partly true and partly false.' The elder then asked, 'Which is true? Which is false?' The non-Buddhist replied, 'What the Śākyamuni Buddha said about your wife giving birth to a boy, this statement is true; what was said about the family becoming wealthy and prosperous after birth, this is also true. However, when the child is born, it will be accompanied by a small amount of fiery light, this child will surely ruin your family in the future, what was said about utmost auspiciousness, now enjoying the supreme blessings of the heavens in the human world, these are false.'
者！汝豈曾聞於人世中受天福者，斯為難信，所言于瞿曇法中當出家者，此說是實，以彼衣食因緣所逼切故，而後決定於瞿曇邊樂求出家。所言斷諸煩惱證阿羅漢者，此是虛妄，以沙門瞿曇法中，決定無有斷諸煩惱，證聖果者。」
爾時善賢長者，聞說是事，若虛若實，其心疑惑，即生愁惱，白外道言：「我師聖者！其事云何？我今宜應當何所作？」
外道告言：「長者當令汝子生后，於我教中出家修學，即能普學一切事業。長者！我雖此說，汝自籌量。」時彼外道作是言已，即出其舍。
是時，善賢長者靜在一處，審自思惟：「我今一切不能顧惜而悉棄捨，宜設計謀壞所妊子。」作是思惟已，善賢長者即持毒藥，涂摩妻腹。
是時，長者左邊摩藥，子轉右邊，右邊摩藥，子轉左邊，乃至遍腹，無處容受，涂摩毒藥，其妻以故，即趣命終。善賢意謂：「母既命終，子亦隨滅，而後無人壞我家族，亦復無人得證聖果。」
爾時長者，既見其妻已趣命終，即時涕淚號泣。鄰人親屬，來相慰問善賢長者：「汝妻何以忽然命終？」長者報言：「因懷妊故，而忽命終。」親屬鄰人來相問已，各還自舍。
善賢長者即自思惟：「我妻已歿，勿置家中，可為施設諸所用物，送尸陀林。」作是思
【現代漢語翻譯】 現代漢語譯本：『喂！你難道聽說過在人世間享受天福的人，難以置信，而說在Gautama（瞿曇，釋迦牟尼的姓）的教法中出家的人，這是真的，因為他們被衣食所迫，才決定在Gautama（瞿曇）那裡尋求出家。至於說斷除一切煩惱證得阿羅漢果的人，這是虛假的，因為在沙門Gautama（瞿曇）的教法中，絕對沒有斷除一切煩惱，證得聖果的人。』 當時，善賢長者聽到這些話，真假難辨，心中疑惑，便生起愁惱，對外道說：『我的老師聖者！事情是怎樣的？我現在應該怎麼做？』 外道告訴他說：『長者應該讓你兒子出生后，在我教中出家修學，就能普遍學習一切事業。長者！我雖然這樣說，你自己好好考慮。』當時那外道說完這些話，就離開了他的家。 這時，善賢長者獨自靜靜地待在一個地方，仔細地思考：『我現在一切都不能顧惜而全部捨棄，應該設計謀劃來毀掉所懷的孩子。』這樣思考後，善賢長者就拿來毒藥，塗抹在妻子的腹部。 當時，長者在左邊塗抹毒藥，胎兒就轉到右邊，在右邊塗抹毒藥，胎兒就轉到左邊，甚至涂遍整個腹部，沒有地方可以容納，塗抹毒藥，他的妻子因此就去世了。善賢心想：『母親既然死了，孩子也隨之滅亡，以後就沒有人能破壞我的家族，也沒有人能證得聖果了。』 當時長者，看到他的妻子已經去世，立刻痛哭流涕。鄰居親屬，前來慰問善賢長者：『你的妻子為什麼忽然去世？』長者回答說：『因為懷孕的緣故，而忽然去世。』親屬鄰居前來問候之後，各自回到自己的家中。 善賢長者就自己思考：『我的妻子已經死了，不要放在家裡，可以準備好各種喪葬用品，送到尸陀林（停屍場）。』這樣想著
【English Translation】 English version: 'Hey! Have you ever heard of people enjoying heavenly blessings in the human world? It's hard to believe. But saying that people renounce the world in the Dharma of Gautama (瞿曇, the surname of Shakyamuni) is true, because they are forced by the necessities of food and clothing, and then decide to seek renunciation with Gautama. As for saying that someone cuts off all afflictions and attains Arhatship, that is false, because in the Dharma of the Shramana Gautama, there is absolutely no one who cuts off all afflictions and attains the fruit of sainthood.' At that time, the elder Shanxian (善賢) heard these words, and he was confused about whether they were true or false. His heart was filled with doubt and sorrow, and he said to the heretic: 'My teacher, the holy one! What is the matter? What should I do now?' The heretic told him: 'Elder, you should let your son renounce the world and study in my teachings after he is born, and then he will be able to learn all kinds of skills. Elder! Although I say this, you should consider it carefully yourself.' At that time, after the heretic said these words, he left his house. At this time, the elder Shanxian quietly stayed in one place alone, carefully thinking to himself: 'Now I cannot care about anything and must abandon everything. I should devise a plan to destroy the child in the womb.' After thinking this, the elder Shanxian took poison and smeared it on his wife's abdomen. At that time, when the elder smeared the poison on the left side, the fetus turned to the right side; when he smeared the poison on the right side, the fetus turned to the left side; he even smeared it all over the abdomen, and there was no place to accommodate it. Because of the smearing of the poison, his wife died. Shanxian thought to himself: 'Since the mother is dead, the child will also perish, and later no one will be able to destroy my family, and no one will be able to attain the fruit of sainthood.' At that time, the elder, seeing that his wife had died, immediately wept bitterly. Neighbors and relatives came to comfort the elder Shanxian: 'Why did your wife suddenly die?' The elder replied: 'Because of pregnancy, she suddenly died.' After the relatives and neighbors came to inquire, they each returned to their own homes. The elder Shanxian then thought to himself: 'My wife is already dead, do not leave her at home, prepare all kinds of funeral supplies and send her to the Sitavana (尸陀林, cremation ground).』 Thinking this
惟已，即為備辦所用諸物，將欲出送。鄰人親屬知己，復來謂長者言：「汝妻已歿，不須啼泣徒自生惱。」
是時，長者即取青、黃、赤白眾色衣服，及珍寶具，而為莊嚴，長者即時與諸親屬，圍繞出送，置尸陀林。
爾時先佔相者，外道尼乾陀，知是事已，心大歡喜，即持幢蓋，嚴飾而行。于王舍城，周遍巷陌四衢道中，告諸外道尼乾陀等言：「汝等知不？沙門瞿曇先言：『善賢長者妻當生子，其後生已，家族富盛，最上吉祥，現於人中受天勝福乃至最後，於我法中出家學道，斷諸煩惱，證阿羅漢。』彼虛妄說，今善賢妻，已趣命終，子亦隨滅。汝等當知，譬如大樹，根既斷壞，枝葉華果，其何能得？」諸外道輩，相言告已，心皆歡喜。
諸有清凈信者，當知佛世尊者法爾真實，無所不知，無所不見，無所不解，無所不了，起大悲心，普攝世間。作一護念，施一無畏，已能圓滿止觀二行，已能成就三調伏事，已渡四流煩惱大海，已能安住四神足行，以四攝法，普攝眾生。于長夜中，常念度脫，已能成就四無所畏，斷五分結，已出五趣，六法具足，六波羅蜜，悉皆圓滿，具足六種佛常行法，開七覺華，成八正果，成就三摩缽底，九先行善，十力堅固，名稱普聞十方世界。具足千種最勝自在，于日三
【現代漢語翻譯】 現代漢語譯本：於是，長者準備好所有喪葬用品，準備送葬。鄰居、親屬和朋友們又來對長者說：『你的妻子已經去世，不必再啼哭，只會徒增煩惱。』 這時，長者取出青色、黃色、紅色、白色等各種顏色的衣服，以及珍寶飾品，用來裝飾亡妻的遺體。長者隨即與親屬們一起，圍繞著靈柩送葬，將遺體安置在尸陀林（śīta-vana，墓地）。 當時，一位先前占卜相命的外道尼乾陀（Nirgrantha，耆那教的苦行僧），得知此事後，心中非常歡喜，立即拿著幢幡寶蓋，盛裝出行。他在王舍城（Rājagṛha）的大街小巷和十字路口，告訴各位外道尼乾陀等人說：『你們知道嗎？沙門瞿曇（Śrāmaṇa Gautama，釋迦牟尼佛）先前說：『善賢長者（Śubhaśreṣṭhin）的妻子將會生子，之後家族會因此富裕興盛，最為吉祥，在人間享受勝妙的福報，乃至最後，會在我的佛法中出家修行，斷除各種煩惱，證得阿羅漢（Arhat）果位。』他那是虛妄之說，如今善賢的妻子已經去世，孩子也隨之夭折。你們應當知道，譬如大樹，樹根既然已經斷壞，枝葉花果，又怎麼可能生長出來呢？』各位外道相互告知后，心中都非常歡喜。 凡是有清凈信仰的人，應當知道佛世尊（Buddha-loka-nātha）的教法真實不虛，無所不知，無所不見，無所不解，無所不明瞭，生起大悲心，普遍攝受世間眾生。佛視眾生如一，給予護念，施予無畏，已經能夠圓滿止觀（Śamatha-Vipaśyanā）二行，已經能夠成就調伏身、口、意三業，已經渡過四種煩惱之流的大海，已經能夠安住於四神足（catuḥ-ṛddhipāda，四種禪定力）的修行，以四攝法（catuḥ-saṃgrahavastu，佈施、愛語、利行、同事）普遍攝受眾生。在漫長的輪迴中，常常想著度脫眾生，已經能夠成就四無所畏（catvāri vaiśāradyāni），斷除五下分結（pañca oravarabhāgīyāni），已經脫離五趣（pañca gatayaḥ），六法（ṣaḍ-dharma）具足，六波羅蜜（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、般若）全部圓滿，具足六種佛常行之法，開啟七覺支（sapta bodhyaṅgāni）之華，成就八正道（aṣṭāṅga-mārga）之果，成就三摩缽底（samāpatti，等至），九次第定（navānupūrva-vihāra-samāpatti）先行之善，十力（daśa-balāni）堅固，名稱普遍傳聞於十方世界。具足千種最殊勝的自在，每日三次
【English Translation】 English version: Then, the elder prepared all the necessary items for the funeral and was about to proceed with the burial. Neighbors, relatives, and friends came again and said to the elder, 'Your wife has already passed away; there is no need to weep and cause yourself further distress.' At that time, the elder took out clothes of various colors—blue, yellow, red, and white—as well as precious jewels and ornaments to adorn the body. The elder, together with his relatives, surrounded the coffin and proceeded with the funeral procession, placing the body in the śīta-vana (cemetery). At that time, a fortune-teller, a non-Buddhist Nirgrantha (Jain ascetic), upon learning of this event, was greatly pleased. He immediately took up banners and canopies, adorned himself, and set out. In the city of Rājagṛha, throughout the streets, alleys, and crossroads, he announced to the other non-Buddhist Nirgranthas, 'Do you know? The Śrāmaṇa Gautama (Shakyamuni Buddha) previously said, 『The wife of the elder Śubhaśreṣṭhin will give birth to a son, and thereafter the family will become wealthy and prosperous, most auspicious, enjoying supreme blessings among humans, and eventually, in my Dharma, will renounce the world, cultivate the path, sever all afflictions, and attain the state of Arhat.』 That was a false statement. Now, Śubhaśreṣṭhin's wife has already passed away, and the child has also perished. You should know that, just like a large tree, if the roots are broken and destroyed, how can the branches, leaves, flowers, and fruits possibly grow?' The various non-Buddhists, having informed each other, were all very pleased. Those with pure faith should know that the teachings of the Buddha-loka-nātha (World Honored One) are true and real, knowing all, seeing all, understanding all, comprehending all, arising from great compassion, universally embracing all beings in the world. He regards all beings as one, offering protection and fearlessness, having already perfected the two practices of Śamatha-Vipaśyanā (calm abiding and insight), having already accomplished the three disciplines of taming body, speech, and mind, having already crossed the great ocean of the four streams of afflictions, having already abided in the practice of the four ṛddhipāda (bases of miraculous power), universally embracing beings with the four saṃgrahavastu (means of conversion: giving, kind speech, beneficial conduct, and identification), constantly thinking of liberating beings throughout the long night of samsara, having already accomplished the four vaiśāradyāni (fearlessnesses), having severed the five oravarabhāgīyāni (lower fetters), having already transcended the pañca gatayaḥ (five realms of existence), possessing the ṣaḍ-dharma (six qualities), the ṣaṭ-pāramitā (six perfections: generosity, morality, patience, diligence, concentration, and wisdom) all completely fulfilled, possessing the six practices constantly performed by Buddhas, opening the flowers of the sapta bodhyaṅgāni (seven factors of enlightenment), accomplishing the fruit of the aṣṭāṅga-mārga (eightfold path), accomplishing samāpatti (meditative absorption), the preliminary goodness of the navānupūrva-vihāra-samāpatti (nine successive stages of meditative absorption), the daśa-balāni (ten powers) firm, the name universally heard throughout the ten directions of the world. Possessing a thousand most supreme freedoms, three times daily
時及夜三時，常以佛眼，觀察世間，正知見轉于眾生中，諸所施作。何處若有增？何處若有減？何處若煩惱？何處受極苦？何處若破壞？何處具有煩惱極苦破壞等事？何處施設少分方便？何處施設大方便力？何處施設諸方便事？何處眾生墮于惡趣？何處眾生得生天界？何處眾生得解脫果？何處眾生未種善根者？令種善根。何處眾生已種善根者？使令成熟。何處眾生已成熟者？令得解脫。佛世尊者，具足如是功德，言無虛妄，離諸過失。
爾時世尊，審知時處因緣等事，知其所應放光明時，即從口中，出現青、黃、赤白眾色光明，其光周遍，上下照耀。光下照時，所有等活地獄，黑繩地獄、眾合地獄、號叫地獄、大號叫地獄、炎熱地獄、極炎熱地獄、阿鼻地獄，如是等八熱地獄，光明照已，悉變清涼。所有皰地獄、皰裂地獄、阿吒吒地獄、呵呵鑁地獄、虎虎鑁地獄、青蓮華地獄、紅蓮華地獄、大紅蓮華地獄，如是等八寒地獄，光明照已，悉變溫暖，以佛光明最勝因故。
其中眾生，蒙光照觸，身得離苦，心生適悅，各作是言：「我等以何罪因，墮在此中？今日睹是希有光明。」地獄眾生，發起如是清凈心時，世尊大悲，復于光中，現變化事。彼諸眾生，見所化已，又作是言：「我等今日見是變化希有等相，
【現代漢語翻譯】 現代漢語譯本 在夜晚的三個時段，佛陀總是以佛眼觀察世間，以正知見了解眾生的一切作為。哪裡有所增長？哪裡有所減少？哪裡有煩惱？哪裡承受極大的痛苦？哪裡有破壞？哪裡具有煩惱、極苦、破壞等事？哪裡可以施設少許方便？哪裡可以施設巨大的方便力？哪裡可以施設各種方便之事？哪裡有眾生墮入惡趣？哪裡有眾生得以升到天界？哪裡有眾生證得解脫的果位？對於那些尚未種下善根的眾生，令他們種下善根。對於那些已經種下善根的眾生，使他們的善根得以成熟。對於那些已經成熟的眾生，令他們得到解脫。佛世尊具備這樣的功德，所說之言真實不虛，遠離一切過失。
這時，世尊審察時機、處所、因緣等事，知道應該放出光明的時候，就從口中放出青、黃、赤、白等各種顏色的光明，光明周遍，上下照耀。光明向下照耀時，所有等活地獄（Sañjīva，眾生地獄復活后又被殺死的地獄）、黑繩地獄（Kālasūtra，用黑繩捆綁並切割的地獄）、眾合地獄（Saṃghāta，受擠壓破碎的地獄）、號叫地獄（Raurava，因極度痛苦而號叫的地獄）、大號叫地獄（Mahāraurava，比號叫地獄更痛苦的地獄）、炎熱地獄（Tapana，充滿火焰的地獄）、極炎熱地獄（Pratāpana，比炎熱地獄更熱的地獄）、阿鼻地獄（Avīci，無間地獄，永受痛苦的地獄）等八大熱地獄，被光明照耀后，都變得清涼。所有皰地獄（Arbuda，因寒冷而生皰的地獄）、皰裂地獄（Nirarbuda，皰破裂的地獄）、阿吒吒地獄（Aṭaṭa，因寒冷而發出'阿吒吒'聲的地獄）、呵呵鑁地獄（Hahava，因寒冷而發出'呵呵鑁'聲的地獄）、虎虎鑁地獄（Huhuva，因寒冷而發出'虎虎鑁'聲的地獄）、青蓮華地獄（Utpala，因寒冷身體凍成青蓮花色的地獄）、紅蓮華地獄（Padma，因寒冷身體凍成紅蓮花色的地獄）、大紅蓮華地獄（Mahāpadma，因寒冷身體凍成更大的紅蓮花色的地獄）等八大寒地獄，被光明照耀后，都變得溫暖，這是由於佛陀光明最殊勝的緣故。
其中的眾生，蒙受光明照耀觸及，身體得以脫離痛苦，心中感到舒適喜悅，各自說道：'我們因為什麼罪業，墮落到這裡？今天竟然看到如此稀有的光明。'地獄眾生，發起這樣清凈的心念時，世尊以大悲心，又在光明中顯現變化之相。那些眾生，見到所變化之相后，又說道：'我們今天見到如此稀有的變化之相。'
【English Translation】 English version During the three watches of the night, the Buddha constantly observes the world with the Buddha-eye, understanding with correct knowledge the actions of beings. Where is there increase? Where is there decrease? Where is there affliction? Where is there extreme suffering? Where is there destruction? Where are there matters of affliction, extreme suffering, and destruction? Where can a small measure of skillful means be applied? Where can great power of skillful means be applied? Where can various skillful means be applied? Where do beings fall into evil destinies? Where do beings attain rebirth in the heavens? Where do beings attain the fruit of liberation? For those beings who have not yet planted roots of virtue, causing them to plant roots of virtue. For those beings who have already planted roots of virtue, causing their roots of virtue to mature. For those beings who have already matured, causing them to attain liberation. The World-Honored One, the Buddha, is endowed with such merits, His words are without falsehood, and He is free from all faults.
Then, the World-Honored One, discerning the time, place, conditions, and other matters, knowing when it was appropriate to emit light, immediately emitted from His mouth light of various colors, blue, yellow, red, and white. The light pervaded everywhere, shining upwards and downwards. When the light shone downwards, all the Sañjīva hells (Sañjīva, hells where beings are revived only to be killed again), the Kālasūtra hells (Kālasūtra, hells where beings are bound with black ropes and cut), the Saṃghāta hells (Saṃghāta, hells where beings are crushed), the Raurava hells (Raurava, hells of screaming due to extreme pain), the Mahāraurava hells (Mahāraurava, hells of greater screaming than Raurava), the Tapana hells (Tapana, hells filled with flames), the Pratāpana hells (Pratāpana, hells hotter than Tapana), and the Avīci hells (Avīci, the uninterrupted hell of perpetual suffering), these eight hot hells, were all transformed into coolness when illuminated by the light. All the Arbuda hells (Arbuda, hells where blisters form due to cold), the Nirarbuda hells (Nirarbuda, hells where the blisters burst), the Aṭaṭa hells (Aṭaṭa, hells where the sound 'Aṭaṭa' is made due to cold), the Hahava hells (Hahava, hells where the sound 'Hahava' is made due to cold), the Huhuva hells (Huhuva, hells where the sound 'Huhuva' is made due to cold), the Utpala hells (Utpala, hells where the body turns the color of a blue lotus due to cold), the Padma hells (Padma, hells where the body turns the color of a red lotus due to cold), and the Mahāpadma hells (Mahāpadma, hells where the body turns the color of a large red lotus due to cold), these eight cold hells, were all transformed into warmth when illuminated by the light, due to the supreme cause of the Buddha's light.
The beings within them, touched by the light, were freed from suffering in their bodies and felt comfort and joy in their minds, each saying, 'Due to what sinful deeds have we fallen into this place? Today we behold this rare and wondrous light.' When the beings in the hells generated such pure thoughts, the World-Honored One, with great compassion, manifested transformations within the light. When those beings saw the transformations, they said again, 'Today we see such rare and wondrous transformations.'
此處出已，應不復于惡趣受生，以佛光明最勝因緣故，身離苦惱，心生適悅。」作是言已，各發最上清凈信心，彼地獄業，皆悉滅盡，即分人天二趣受生。
地獄眾生，由是真實，如應得利已，是佛光明，又覆上照四大王天、忉利天、夜摩天、兜率天、化樂天、他化自在天、梵眾天、梵輔天、大梵天、少光天、無量光天、光音天、少凈天、無量凈天、遍凈天、無雲天、福生天、廣果天、無煩天、無熱天、善見天、善現天、色究竟天。光明上照如是等天已，于其光中，演出無常苦空無我之聲，復于光中說伽陀曰：
「譬如大象沒泥中， 以勇力故即能出， 佛教勇猛大力故， 能令生死軍摧壞。 今此正法善調伏， 所行遠離諸過失， 息彼三界廣輪迴， 滅盡眾生苦邊際。」
爾時世尊所放光明，各各隨往，乃至遍照三千大千世界。而佛世尊，雖放一光，其光收時，隨應各異：世尊若欲說過去事，其光即當從佛后隱；若欲說彼未來世事，其光即當從佛前隱；若欲說彼地獄趣事，其光即從佛足心隱；若欲說彼傍生趣事，其光即從佛足面隱；若欲說彼餓鬼趣事，其光即從佛足指隱；若欲說於人趣中事，其光即當從佛膝隱；若欲說彼小轉輪王事，其光從佛左手心隱；若欲說彼大轉輪王事，其光
【現代漢語翻譯】 現代漢語譯本： 『從這裡出去之後，我們應該不會再於惡趣中受生了，因為佛的光明是最殊勝的因緣，我們的身體遠離了苦惱，心中生起了舒適和喜悅。』說完這些話后，他們各自發起了最上等的清凈信心，那些地獄的業力，全都滅盡了，隨即分別在人道和天道中受生。 地獄的眾生，因為這個真實的緣故，如其所應地得到了利益。佛的光明，又向上照耀四大王天（Catummaharajika，四大天王所居之天）、忉利天（Trayastrimsa，三十三天）、夜摩天（Yama，又稱焰摩天，空居天之一）、兜率天（Tusita，彌勒菩薩所居之天）、化樂天（Nirmanarati，欲界六天之一）、他化自在天（Paranirmita-vasavartin，欲界六天之最高天）、梵眾天（Brahma-parisadya，色界初禪天之一）、梵輔天（Brahma-purohita，色界初禪天之一）、大梵天（Maha-brahman，色界初禪天之主）、少光天（Parittabha，色界二禪天之一）、無量光天（Apramanabha，色界二禪天之一）、光音天（Abhasvara，色界二禪天之一）、少凈天（Parittasubha，色界三禪天之一）、無量凈天（Apramanasubha，色界三禪天之一）、遍凈天（Subhakrtsna，色界三禪天之一）、無雲天（Anabhraka，色界四禪天之一）、福生天（Punyaprasava，色界四禪天之一）、廣果天（Brhatphala，色界四禪天之一）、無煩天（Avrha，色界五不還天之一）、無熱天（Atapa，色界五不還天之一）、善見天（Sudrsa，色界五不還天之一）、善現天（Sudarsana，色界五不還天之一）、色究竟天（Akanistha，色界之頂天）。光明向上照耀這些天界之後，在那光明之中，演說無常、苦、空、無我的聲音，又在光明中說了伽陀（Gatha，以詩歌形式表達的佛經）： 『譬如大象陷在泥中，以勇猛的力量就能出來，佛教因為勇猛的大力，能夠使生死輪迴的軍隊摧毀。 現在這個正法善於調伏，所行之處遠離各種過失，止息那三界廣大的輪迴，滅盡眾生痛苦的邊際。』 這時世尊所放的光明，各自隨著因緣前往，乃至普遍照耀三千大千世界。而佛世尊，雖然只放一道光明，這道光明收回的時候，隨著所應之事各有不同：世尊如果想要說過去的事情，那光明就從佛的背後隱沒；如果想要說未來世的事情，那光明就從佛的前面隱沒；如果想要說地獄道的事情，那光明就從佛的腳心隱沒；如果想要說畜生道的事情，那光明就從佛的腳面隱沒；如果想要說餓鬼道的事情，那光明就從佛的腳趾隱沒；如果想要說人道中的事情，那光明就從佛的膝蓋隱沒；如果想要說小的轉輪王的事情，那光明就從佛的左手心隱沒；如果想要說大的轉輪王的事情，那光明
【English Translation】 English version: 'Having departed from here, we should no longer be reborn in the evil realms, because the light of the Buddha is the most supreme cause and condition, our bodies are free from suffering, and joy arises in our hearts.' After saying these words, they each generated the most supreme pure faith, and all the karmic debts of hell were extinguished, and they were immediately reborn in the realms of humans and gods respectively. The beings in hell, because of this truth, received benefit as they should. The light of the Buddha, again, shone upwards to the Catummaharajika (the heaven of the Four Great Kings), Trayastrimsa (the Heaven of Thirty-Three), Yama (one of the heavens of desire), Tusita (the heaven where Maitreya Bodhisattva resides), Nirmanarati (one of the six heavens of desire), Paranirmita-vasavartin (the highest of the six heavens of desire), Brahma-parisadya (one of the heavens of the first dhyana in the realm of form), Brahma-purohita (one of the heavens of the first dhyana in the realm of form), Maha-brahman (the lord of the first dhyana in the realm of form), Parittabha (one of the heavens of the second dhyana in the realm of form), Apramanabha (one of the heavens of the second dhyana in the realm of form), Abhasvara (one of the heavens of the second dhyana in the realm of form), Parittasubha (one of the heavens of the third dhyana in the realm of form), Apramanasubha (one of the heavens of the third dhyana in the realm of form), Subhakrtsna (one of the heavens of the third dhyana in the realm of form), Anabhraka (one of the heavens of the fourth dhyana in the realm of form), Punyaprasava (one of the heavens of the fourth dhyana in the realm of form), Brhatphala (one of the heavens of the fourth dhyana in the realm of form), Avrha (one of the five pure abodes in the realm of form), Atapa (one of the five pure abodes in the realm of form), Sudrsa (one of the five pure abodes in the realm of form), Sudarsana (one of the five pure abodes in the realm of form), Akanistha (the highest heaven in the realm of form). After the light shone upwards to these heavens, within that light, the sound of impermanence, suffering, emptiness, and non-self was proclaimed, and in the light, a Gatha (a verse or stanza in Buddhist scriptures) was spoken: 'Just as an elephant is stuck in the mud, it can come out with its courageous strength, the Buddha's teaching, because of its courageous great strength, can cause the army of birth and death to be destroyed. Now this Right Dharma is well-tamed, its conduct is far from all faults, it stops the vast cycle of the three realms, and extinguishes the boundary of the suffering of sentient beings.' At that time, the light emitted by the World Honored One went to each place according to conditions, even illuminating the three thousand great thousand worlds. And the World Honored One, although emitting only one ray of light, when this light was withdrawn, it varied according to what was appropriate: If the World Honored One wanted to speak of past events, the light would disappear from behind the Buddha; if he wanted to speak of future events, the light would disappear from in front of the Buddha; if he wanted to speak of the affairs of the hell realm, the light would disappear from the soles of the Buddha's feet; if he wanted to speak of the affairs of the animal realm, the light would disappear from the tops of the Buddha's feet; if he wanted to speak of the affairs of the hungry ghost realm, the light would disappear from the Buddha's toes; if he wanted to speak of the affairs of the human realm, the light would disappear from the Buddha's knees; if he wanted to speak of the affairs of a small wheel-turning king, the light would disappear from the palm of the Buddha's left hand; if he wanted to speak of the affairs of a great wheel-turning king, the light
從佛右手心隱；若欲說彼天趣中事，其光即當從佛臍隱；若欲說彼聲聞菩提，其光即當從佛口隱；若欲說彼緣覺菩提，其光即當從佛眉隱；若欲說彼阿耨多羅三藐三菩提，其光從佛頂門而隱。今佛世尊所放光明，遍照三千大千世界已，其光旋環，卻從世尊口中而隱。
爾時尊者阿難，先侍佛邊，見此光明，即前合掌白佛言：「世尊！今此種種妙色最上清凈光明，從佛口出，廣大照耀，普遍世界，以何因緣，其事如是？」作是語已，即說伽陀曰：
「佛於世間為最上， 安住正因而真實， 久已遠離二語言， 斷除憍慢等過失。 如世商佉及蓮藕， 非無因故色自白， 如來最勝人中尊， 非無因故光明現。 如來以自行願力， 現證神通及大智， 觀察聽者樂聞法， 佛人中主欲敷演。 大智寂默大牛王， 必說最上妙法語， 如來清凈一音宣， 眾生疑網皆除斷； 又如大海及山王， 若無因故不能動， 如來正覺人中尊， 無因不現光明相。 大智觀察因緣事， 如應所作皆利益， 隨諸眾生所希望， 故現如是光明相。」
爾時，世尊告阿難言：「如是！如是！阿難當知，如來、應供、正等正覺，若無因緣，不放光明。我今將欲詣尸陀林，汝可
【現代漢語翻譯】 現代漢語譯本： 如果想要講述天道的事情，佛的光芒就從佛的右手心消失；如果想要講述聲聞菩提（Śrāvakabodhi，通過聽聞佛法而證悟的菩提），佛的光芒就從佛的臍部消失；如果想要講述緣覺菩提（Pratyekabuddhabodhi，通過自身觀察因緣而證悟的菩提），佛的光芒就從佛的口中消失；如果想要講述阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），佛的光芒就從佛的眉間消失；現在佛世尊所放出的光明，已經普遍照耀了三千大千世界，這光明旋轉環繞，又從世尊的口中消失了。
當時，尊者阿難（Ānanda），先前侍奉在佛的身邊，見到這種光明，就上前合掌對佛說：『世尊！現在這種種美妙的顏色，最上清凈的光明，從佛的口中發出，廣大地照耀，普遍地照亮世界，是因為什麼因緣，事情是這樣的呢？』說完這些話后，就說了頌詞：
『佛在世間是最尊上的，安住在正因之中而真實不虛，很久以來已經遠離了兩種語言的過失，斷除了驕慢等等的過失。 就像世間的商佉（śaṅkha，白色海螺）和蓮藕，不是沒有原因的，顏色自然是白色的，如來是最殊勝的人中尊，不是沒有原因的，光明才顯現出來。 如來以自己修行的願力，顯現證得了神通和大智慧，觀察聽法的人喜歡聽聞的佛法，佛這位人中之主想要敷演開示。 大智者寂默的大牛王，必定會說最上美妙的法語，如來清凈的一音宣說，眾生的疑惑和迷網都會被消除斷絕； 又好像大海和山王，如果不是因為某種原因，是不會震動搖擺的，如來正覺的人中尊，沒有原因，是不會顯現光明之相的。 大智者觀察因緣之事，如其所應所作的都是利益，隨著各種眾生所希望的，所以才顯現出這樣的光明之相。』
當時，世尊告訴阿難說：『是這樣的！是這樣的！阿難你應該知道，如來（Tathāgata）、應供（Arhat）、正等正覺（Samyak-saṃbuddha），如果沒有因緣，是不會放出光明的。我現在將要前往尸陀林（Śītavana），你可...
【English Translation】 English version: If [the Buddha] intended to speak of matters pertaining to the heavenly realms, the light would disappear from the Buddha's right palm; if [the Buddha] intended to speak of the Śrāvakabodhi (聲聞菩提, enlightenment of a disciple who attains liberation through hearing the teachings), the light would disappear from the Buddha's navel; if [the Buddha] intended to speak of the Pratyekabuddhabodhi (緣覺菩提, enlightenment of a solitary Buddha who attains liberation through self-realization), the light would disappear from the Buddha's mouth; if [the Buddha] intended to speak of Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), the light would disappear from the crown of the Buddha's head. Now, the light emitted by the World Honored One has illuminated the entire three thousand great thousand worlds, and the light, circling around, has disappeared from the World Honored One's mouth.
At that time, the Venerable Ānanda (阿難), who was attending upon the Buddha, saw this light and, joining his palms, said to the Buddha: 'World Honored One! Now, this most excellent and pure light of various wonderful colors emanates from the Buddha's mouth, shining broadly and illuminating the entire world. What is the cause and condition for this?' Having spoken thus, he then recited a Gatha (頌詞):
'The Buddha is the most supreme in the world, abiding in the right cause and being truthful, having long been free from the two kinds of erroneous speech, and having eliminated faults such as arrogance. Like the Śaṅkha (商佉, conch shell) and lotus root in the world, their color is naturally white not without a cause; the Tathāgata (如來), the most victorious among humans, manifests light not without a cause. The Tathāgata, through the power of self-cultivation and vows, manifests and realizes supernatural powers and great wisdom, observing that listeners delight in hearing the Dharma (佛法), the Buddha, the lord among humans, intends to expound it. The greatly wise, silent great bull-king will surely speak the most excellent and wonderful Dharma; the Tathāgata's pure single sound proclaims, and the doubts and nets of beings are all eliminated and cut off; Moreover, like the great ocean and the mountain king, they cannot move without a cause; the Tathāgata, the perfectly enlightened one among humans, does not manifest the appearance of light without a cause. The greatly wise one observes the matters of cause and condition, and all that is done accordingly is beneficial, according to the hopes of all beings, hence manifesting such an appearance of light.'
At that time, the World Honored One said to Ānanda: 'So it is! So it is! Ānanda, you should know that the Tathāgata (如來), Arhat (應供), Samyak-saṃbuddha (正等正覺), does not emit light without a cause. I am now going to Śītavana (尸陀林), you may...
往告諸苾芻眾，謂言：『如來將詣尸陀林中，汝諸苾芻發勤勇者，如應各各被袈裟衣，侍從如來，往尸陀林。』」
是時，阿難受佛教敕，即詣諸苾芻所，到已作如是言：「佛敕諸苾芻，如來將詣尸陀林中，汝諸苾芻發勤勇者，如應各各被袈裟衣，侍從如來，往尸陀林。」爾時，尊者阿若憍陳如、馬勝、嚩澀波、大名、跋捺哩迦、舍利子、目乾連、迦葉、滿稱等，諸大聲聞眾，受佛敕已，即如常儀，被袈裟衣，來至佛所。
爾時，世尊與諸大眾，前後圍繞，詣尸陀林。所謂善調伏者，調伏眾圍繞；解脫者，解脫眾圍繞；安隱者，安隱眾圍繞；律儀者，律儀眾圍繞；應供者，應供眾圍繞；離貪者，離貪眾圍繞；妙相端直者，妙相端直眾圍繞。
猶如牛王，牛眾圍繞；又如象王，像眾圍繞；如師子王，眾獸圍繞；如彼鵝王，鵝眾圍繞；如金翅鳥王，金翅鳥眾圍繞；如婆羅門，學眾圍繞；如大醫王，求療者圍繞；如勇猛將軍，眾圍繞；如大富者，財寶圍繞；如大商主，商眾圍繞；如最上首者，多人眾圍繞；如小國王，臣佐圍繞；如轉輪王，千子圍繞；如月天子，眾星圍繞；如日天子，千光圍繞；如持國天王，乾闥婆眾圍繞；如增長天王，鳩盤茶眾圍繞；如廣目天王，龍眾圍繞；如多聞天王，夜叉眾圍繞；
【現代漢語翻譯】 現代漢語譯本：
（佛陀）前往告訴各位比丘眾，說道：『如來將要前往尸陀林（Śīta-vana，意為寒林，墓地），你們這些精進的比丘們，應當各自穿好袈裟，侍奉跟隨如來，前往尸陀林。』 當時，阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）接受佛陀的教敕，立即前往各位比丘的住所，到達后這樣說道：『佛陀教敕各位比丘，如來將要前往尸陀林，你們這些精進的比丘們，應當各自穿好袈裟，侍奉跟隨如來，前往尸陀林。』當時，尊者阿若憍陳如（Ājñāta Kauṇḍinya，五比丘之首）、馬勝（Aśvajit，五比丘之一）、嚩澀波（Vaśpa，五比丘之一）、大名（Mahānāman，五比丘之一）、跋捺哩迦（Bhadrka，五比丘之一）、舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）、目乾連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）、迦葉（Kāśyapa，佛陀的弟子，以苦行著稱）、滿稱（Pūrṇa，佛陀的弟子，以善於說法著稱）等各位大聲聞眾，接受佛陀的教敕后，立即按照通常的儀軌，穿好袈裟，來到佛陀的住所。 當時，世尊（Bhagavān，佛陀的稱號之一）與各位大眾，前後圍繞，前往尸陀林。所謂善於調伏者，被調伏的大眾圍繞；解脫者，被解脫的大眾圍繞；安穩者，被安穩的大眾圍繞；持守戒律者，被持守戒律的大眾圍繞；應受供養者，被應受供養的大眾圍繞；遠離貪慾者，被遠離貪慾的大眾圍繞；相貌端正莊嚴者，被相貌端正莊嚴的大眾圍繞。 猶如牛王，被牛群圍繞；又如象王，被象群圍繞；如獅子王，被各種野獸圍繞；如鵝王，被鵝群圍繞；如金翅鳥王（Garuḍa，一種神鳥），被金翅鳥群圍繞；如婆羅門（Brāhmaṇa，印度教的祭司階層），被學習者圍繞；如大醫王，被尋求治療者圍繞；如勇猛的將軍，被士兵圍繞；如大富之人，被財寶圍繞；如大商人，被商人們圍繞；如最上首領，被眾多人圍繞；如小國王，被臣子輔佐圍繞；如轉輪王（Cakravartin，理想的統治者），被一千個兒子圍繞；如月天子（Candra，月神），被眾星圍繞；如日天子（Sūrya，太陽神），被千道光芒圍繞；如持國天王（Dhṛtarāṣṭra，四大天王之一），被乾闥婆（Gandharva，天上的樂神）眾圍繞；如增長天王（Virūḍhaka，四大天王之一），被鳩盤茶（Kumbhāṇḍa，一種惡鬼）眾圍繞；如廣目天王（Virūpākṣa，四大天王之一），被龍眾圍繞；如多聞天王（Vaiśravaṇa，四大天王之一），被夜叉（Yakṣa，一種鬼神）眾圍繞；
【English Translation】 English version:
(The Buddha) went to tell all the Bhikṣus (monks), saying: 'The Tathāgata (如來，one of the Buddha's titles) will go to the Śīta-vana (尸陀林，meaning 'cold forest', a cemetery). You Bhikṣus who are diligent, should each put on your Kasaya (袈裟，monastic robe), attend and follow the Tathāgata to the Śīta-vana.' At that time, Ānanda (阿難，one of the Buddha's ten great disciples, known for his memory) received the Buddha's command and immediately went to the places of all the Bhikṣus. Having arrived, he said: 'The Buddha commands all Bhikṣus that the Tathāgata will go to the Śīta-vana. You Bhikṣus who are diligent, should each put on your Kasaya, attend and follow the Tathāgata to the Śīta-vana.' At that time, venerable Ājñāta Kauṇḍinya (阿若憍陳如，the first of the five disciples), Aśvajit (馬勝，one of the five disciples), Vaśpa (嚩澀波，one of the five disciples), Mahānāman (大名，one of the five disciples), Bhadrka (跋捺哩迦，one of the five disciples), Śāriputra (舍利子，one of the Buddha's ten great disciples, known for his wisdom), Maudgalyāyana (目乾連，one of the Buddha's ten great disciples, known for his supernatural powers), Kāśyapa (迦葉，one of the Buddha's disciples, known for his ascetic practices), Pūrṇa (滿稱，one of the Buddha's disciples, known for his eloquence), and other great Śrāvakas (聲聞，disciples who hear the Buddha's teachings) received the Buddha's command and immediately, according to the usual practice, put on their Kasayas and came to the Buddha's place. At that time, the Bhagavan (世尊，one of the Buddha's titles) with all the great assembly, surrounded before and behind, went to the Śīta-vana. Those who were well-tamed were surrounded by the tamed; those who were liberated were surrounded by the liberated; those who were peaceful were surrounded by the peaceful; those who observed the precepts were surrounded by those who observed the precepts; those who were worthy of offerings were surrounded by those who were worthy of offerings; those who were free from greed were surrounded by those who were free from greed; those who had beautiful and upright appearances were surrounded by those who had beautiful and upright appearances. Just like a bull king, surrounded by a herd of cows; or like an elephant king, surrounded by a herd of elephants; like a lion king, surrounded by various beasts; like a goose king, surrounded by a flock of geese; like a Garuḍa (金翅鳥，a mythical bird) king, surrounded by a flock of Garuḍas; like a Brāhmaṇa (婆羅門，the priestly class in Hinduism), surrounded by students; like a great physician, surrounded by those seeking treatment; like a brave general, surrounded by soldiers; like a wealthy person, surrounded by treasures; like a great merchant, surrounded by merchants; like the foremost leader, surrounded by many people; like a small king, surrounded by ministers and assistants; like a Cakravartin (轉輪王，an ideal ruler), surrounded by a thousand sons; like Candra (月天子，the moon god), surrounded by stars; like Sūrya (日天子，the sun god), surrounded by a thousand rays of light; like Dhṛtarāṣṭra (持國天王，one of the Four Heavenly Kings), surrounded by Gandharvas (乾闥婆，celestial musicians); like Virūḍhaka (增長天王，one of the Four Heavenly Kings), surrounded by Kumbhāṇḍas (鳩盤茶，a type of demon); like Virūpākṣa (廣目天王，one of the Four Heavenly Kings), surrounded by nāgas (龍，dragons); like Vaiśravaṇa (多聞天王，one of the Four Heavenly Kings), surrounded by Yakṣas (夜叉，a type of spirit);
如毗摩質多羅阿修羅王，阿修羅眾圍繞；如帝釋天主，三十三天眾圍繞；如大梵王，梵眾圍繞；如底彌啰，魚現大海中；如叆叇云將降大雨，周匝諸云皆悉圍繞。
如來諸根，調柔善順，威儀端儼，離缺失相，如大象王七支拄地平正圓滿，離諸過失。如來具足三十二相、八十隨好，殊妙莊嚴，清凈體相，無能勝者，圓光熾盛，廣大照耀，如千日中一光明現。又如寶山高顯而出，一切最勝，普遍賢善，十力四無所畏，三不護三念住，及大悲等，諸功德法，皆悉具足。
是時，復有無數諸苾芻眾，及無數百千人眾，周匝圍繞，隨佛行詣尸陀林中。佛所行時，有十八種法，而可稱讚。何等十八？一、無火怖；二、無水怖；三、無師子怖；四、無虎怖；五、無海難怖；六、無他軍怖；七、無賊盜怖；八、無王難怖；九、無惡人怖；十、無關稅津渡道路等怖；十一、無人怖；十二、無非人怖；十三、無非時怖；十四、天眼天耳如實見聞；十五、施設光明廣大照耀；十六、於法自在；十七、於人自在；十八、無病惱等。如是善法，佛所行時，皆悉具足。
爾時，復有無數百千天人，各各來集，隨從世尊，往尸陀林，觀佛世尊所應作事。
佛說光明童子因緣經卷第一 大正藏第 14 冊 No. 054
【現代漢語翻譯】 現代漢語譯本： 如同毗摩質多羅阿修羅王（Vimalacitra Asura-raja，阿修羅的首領），被阿修羅眾圍繞；如同帝釋天主（Indra，忉利天之主），被三十三天眾圍繞；如同大梵王（Mahabrahma，色界之主），被梵眾圍繞；如同底彌啰（Timira），魚出現在大海中；如同叆叇的云將要降下大雨，周圍的云都圍繞著它。 如來的諸根，調伏柔和，善良順從，威儀端正莊嚴，遠離缺失之相，如同大象王七支穩固地支撐在地上，平正圓滿，遠離各種過失。如來具足三十二相、八十隨形好，殊勝美妙莊嚴，清凈的體相，沒有誰能夠勝過，圓滿的光芒熾盛，廣大地照耀，如同千個太陽中一個太陽的光明顯現。又如寶山高高地顯露出來，一切都是最殊勝的，普遍賢善，具備十力、四無所畏、三不護、三念住，以及大悲等等，各種功德之法，都完全具足。 這時，又有無數的諸位比丘眾，以及無數百千的人眾，周圍圍繞著，跟隨佛陀前往尸陀林（Sitavana，墓地）。佛陀所行之處，有十八種法，可以稱讚。是哪十八種？一、沒有火的怖畏；二、沒有水的怖畏；三、沒有獅子的怖畏；四、沒有老虎的怖畏；五、沒有海難的怖畏；六、沒有他國軍隊的怖畏；七、沒有盜賊的怖畏；八、沒有國王的災難；九、沒有惡人的怖畏；十、沒有關稅、津渡、道路等等的怖畏；十一、沒有人的怖畏；十二、沒有非人的怖畏；十三、沒有非時（不合時宜）的怖畏；十四、天眼、天耳如實地見聞；十五、施設光明廣大地照耀；十六、對於法自在；十七、對於人自在；十八、沒有疾病煩惱等等。像這樣的善法，佛陀所行之處，都完全具足。 這時，又有無數百千的天人，各自前來聚集，跟隨世尊，前往尸陀林，觀看佛陀世尊所應該做的事情。 《佛說光明童子因緣經》卷第一 大正藏第 14 冊 No. 054
【English Translation】 English version: Like Vimalacitra Asura-raja (the king of the Asuras), surrounded by the Asura assembly; like Indra (the lord of the Trayastrimsa Heaven), surrounded by the Trayastrimsa Heaven assembly; like Mahabrahma (the lord of the Brahma realm), surrounded by the Brahma assembly; like Timira, when fish appear in the great ocean; like dark clouds about to bring heavy rain, surrounded by all the clouds. The Tathagata's faculties are tamed, gentle, and compliant, his demeanor is dignified and solemn, free from any defects, like the king of elephants whose seven limbs firmly support the ground, level, complete, and free from all faults. The Tathagata is endowed with the thirty-two major marks and eighty minor marks, supremely wonderful and adorned, with a pure form, none can surpass him, his radiant light is blazing, shining widely, like the light of one sun appearing among a thousand suns. Furthermore, like a precious mountain rising high, everything is most supreme, universally virtuous and good, possessing the ten powers, four fearlessnesses, three protections, three establishments of mindfulness, and great compassion, etc., all meritorious dharmas are fully complete. At that time, there were also countless Bhikshu assemblies, and countless hundreds of thousands of people, surrounding and following the Buddha to Sitavana (cremation ground). When the Buddha walked, there were eighteen kinds of dharmas that could be praised. What are the eighteen? First, no fear of fire; second, no fear of water; third, no fear of lions; fourth, no fear of tigers; fifth, no fear of sea disasters; sixth, no fear of other armies; seventh, no fear of thieves; eighth, no fear of royal calamities; ninth, no fear of evil people; tenth, no fear of customs duties, ferries, roads, etc.; eleventh, no fear of humans; twelfth, no fear of non-humans; thirteenth, no fear of untimely events; fourteenth, the divine eye and divine ear truly see and hear; fifteenth, the establishment of light shines widely; sixteenth, freedom with regard to the Dharma; seventeenth, freedom with regard to people; eighteenth, no sickness or afflictions, etc. Such good dharmas are fully present wherever the Buddha goes. At that time, there were also countless hundreds of thousands of devas and humans, each gathering and following the World Honored One, going to Sitavana, to observe what the Buddha World Honored One should do. The Sutra of the Causal Conditions of the Radiant Youth Spoken by the Buddha, Volume 1 Tàishō Tripiṭaka Volume 14, No. 054
9 佛說光明童子因緣經
佛說光明童子因緣經卷第二
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔 譯
爾時王舍城中，有二童子：一姓婆羅門；一姓剎帝利，其剎帝利童子，名曰壽命。
是二童子，從王舍城出，于其路左，共為戲劇。彼壽命童子，久發正信；婆羅門童子，不具正信，乃謂壽命童子言：「我聞世尊先說：『善賢長者妻當生子，其後生已，家族富盛，最上吉祥，現於人中受天勝福，乃至最後，於我法中出家學道，斷諸煩惱，證阿羅漢。』彼善賢妻，已趣命終，子必隨滅，長者親屬，送置尸陀林中。我知是事，豈非世尊說妄語邪？」
時壽命童子，即為婆羅門童子，說伽陀曰：
「日月星宿可墜地， 山石從地可飛空， 海水淵深可令枯， 佛語決定無虛妄。」
是時，婆羅門童子聞是伽陀已，謂壽命童子言：「汝或不信，我今同汝，往尸陀林，審觀是事。」
於是，世尊從王舍城，次第而行。彼二童子，猶在路左，共為戲劇。時壽命童子，遙見世尊大眾圍繞，以宿善根故，即說伽陀曰：
「希有大牟尼， 離諸動亂相， 人天大眾俱， 次第而圍繞； 以師子吼音， 能破諸外論， 善斷眾疑網， 最上難得見
【現代漢語翻譯】 現代漢語譯本 《佛說光明童子因緣經》
佛說光明童子因緣經卷第二
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯
當時，在王舍城中，有兩個童子：一個是婆羅門種姓，一個是剎帝利種姓。那位剎帝利童子，名叫壽命（Ayus）。
這兩個童子從王舍城出來，在路邊一起玩耍。壽命童子早就生起了真正的信仰；婆羅門童子沒有真正的信仰，就對壽命童子說：『我聽說世尊之前說過：『善賢長者的妻子將會生一個兒子，他出生后，家族會變得富裕興盛，最為吉祥，在人間享受勝過天人的福報，乃至最後，會在我的佛法中出家學道，斷除各種煩惱，證得阿羅漢果。』現在善賢的妻子已經去世，她的兒子必定也隨之夭折，長者的親屬將她送到尸陀林（Sitavana，墓地）。我知道這件事，難道不是世尊說了妄語嗎？』
當時，壽命童子就為婆羅門童子說了這首伽陀（gatha，偈頌）：
『日月星辰可以墜落到地上，山石可以從地上飛到空中， 深邃的海水可以乾涸，佛說的話是絕對真實，不會有虛妄。』
當時，婆羅門童子聽了這首伽陀后，對壽命童子說：『你或許不相信，我現在和你一起去尸陀林，仔細觀察這件事。』
這時，世尊從王舍城依次行走。那兩個童子還在路邊一起玩耍。當時壽命童子，遠遠地看見世尊被大眾圍繞，因為過去種下的善根，就說了這首伽陀：
『希有偉大的牟尼（Muni，聖人），遠離各種動亂的表象， 人天大眾一起，次第地圍繞著他； 用獅子吼般的聲音，能夠破除各種外道的理論， 善於斷除大眾的疑惑，是最上難以見到的。』
【English Translation】 English version The Sutra of the Causal Conditions of the Light-Giving Youth Spoken by the Buddha
Volume Two of the Sutra of the Causal Conditions of the Light-Giving Youth Spoken by the Buddha
Translated by Shi Hu, the Tripiṭaka Master, Great Master of the Transmission of Dharma, Minister of Purple Robe Conferred by Imperial Order, Acting Vice President of the Court of Imperial Sacrifices of the Western Heaven Translation Bureau
At that time, in the city of Rajagriha (Wangshecheng), there were two youths: one of the Brahmin caste and one of the Kshatriya caste. The Kshatriya youth was named Ayus (Shouming).
These two youths came out of Rajagriha and were playing together on the left side of the road. The youth Ayus had long developed true faith; the Brahmin youth did not have true faith, and said to Ayus: 'I heard the World-Honored One previously say: 'The wife of the virtuous and wise elder will give birth to a son, and after he is born, the family will become wealthy and prosperous, most auspicious, enjoying blessings in the human realm that surpass those of the heavens, and even in the end, he will leave home and study the Way in my Dharma, cut off all afflictions, and attain Arhatship.' Now that the wife of the virtuous and wise elder has already passed away, her son will surely perish with her, and the elder's relatives will send her to the Sitavana (Shituolin, charnel ground). I know this matter, isn't it that the World-Honored One spoke falsely?'
At that time, the youth Ayus spoke this gatha (ji tuo, verse) for the Brahmin youth:
'The sun, moon, and stars may fall to the earth, Mountains and rocks may fly from the earth into the sky, The deep sea may dry up, But the Buddha's words are definitely true and without falsehood.'
At that time, the Brahmin youth, having heard this gatha, said to the youth Ayus: 'Perhaps you do not believe, I will now go with you to the Sitavana to carefully observe this matter.'
At this time, the World-Honored One was proceeding from Rajagriha in sequence. The two youths were still playing together on the left side of the road. At that time, the youth Ayus, seeing the World-Honored One surrounded by the great assembly from afar, because of the good roots planted in the past, spoke this gatha:
'Rare and wonderful is the great Muni (Mouni, sage), free from all disturbing appearances, The assembly of humans and gods together, sequentially surround him; With a lion's roar-like voice, able to break all externalist theories, Skillfully cutting off the doubts of the assembly, the most supreme and difficult to see.'
。 佛往尸陀林， 威儀相可觀， 如風飄密雪， 清冷而遍空。 釋迦牟尼尊！ 現光明變化， 剎那瞻睹者， 隨應獲利益。」
爾時，摩伽陀國主頻婆娑羅王，聞「佛世尊先說：『善賢長者妻當生子，其後生已，家族富盛，最上吉祥，現於人中受天勝福，乃至最後，於我法中出家學道，斷諸煩惱，證阿羅漢。』彼妻已趣命終，長者親屬，送尸陀林。今佛世尊，與諸大眾圍繞，亦詣尸陀林中。」王聞是已，即自思惟：「我佛世尊，若無義利，而輒不往彼尸陀林，將非善賢之妻死而復生，世尊往彼欲為施作諸利益故？我今宜應往觀是事。」是時，頻婆娑羅王作是思惟已，即與耆舊、大臣、宮嬪、官屬圍繞而出。
王出城時，彼二童子，尚居路左，共為戲劇。彼壽命童子遙見頻婆娑羅王已，即時前詣，說伽陀曰：
「最勝摩伽陀國主， 臣佐圍繞出王城， 發起決定凈信心， 一切人眾皆歡喜。」
是時，佛及一切人天大眾、頻婆娑羅王，乃至壽命童子等，咸悉至於尸陀林中。
爾時世尊，即從口中，放凈光明，普照眾會。時彼先佔相者，外道尼乾陀等，亦在會中，睹佛世尊放光明已，即作是念：「今此沙門瞿曇，于大眾中，現光明相，豈非善賢之子不命終邪？」
作是念已，謂長者言：「長者！我觀沙門瞿曇現光明相，必是汝子存而不歿？」
善賢長者白言：「我師聖者！此事若然，我當云何？」
外道告言：「長者！汝子若存，當令入我法中普遍修學。」
爾時，長者將焚其妻，先已積薪，並所用物，置尸于中，舉火以焚，火焰既發，即從臍間，漸次破裂，中出蓮華。于其華中，有一童子，端然而坐，面貌端正，色相殊異。是時會中無數大眾，悉睹是相，嘆未曾有，諸正信者，憶佛前言誠無虛妄。時彼外道尼乾陀，觀是事已，心生苦惱，斂然而住。
爾時，世尊即告善賢長者言：「長者！汝今收此童子，護持養育。」
時外道尼乾陀，竊觀長者面相已，謂言：「長者！焚屍火中，忽出童子，於一切事，皆不吉祥，汝今不應收歸養育。」時善賢長者，即不肯受。
是時，佛告壽命童子言：「汝宜收此童子護持養育。」
時壽命童子，先審思已，后白佛言：「於我舍中，無處容受，設得此子，非我所宜。」
時善賢妻焚燒已竟，以佛光明威神力故，火自息滅。于剎那間，天降細雪，自然清冷，收置余薪，凈其焚地。是時，火中出者童子安然而住。
於是，世尊普告壽命童子等言：「汝等有正信者，勿學外道邪異誑亂，
【現代漢語翻譯】 現代漢語譯本：他這樣想后，對外道尼乾陀（Nigantha，古印度一個苦行教派的創始人）說：『長者（指善賢長者）！我觀察到沙門瞿曇（釋迦牟尼佛）顯現光明之相，一定是你的兒子還活著沒有死？』
善賢長者回答說：『我的老師聖者！如果真是這樣，我該怎麼辦呢？』
外道尼乾陀告訴他說：『長者！如果你的兒子還活著，應當讓他加入我的教法中普遍修學。』
這時，長者準備焚燒他的妻子，事先已經堆積好柴火，以及陪葬的物品，將屍體放在柴堆中，點火焚燒。火焰燃起后，屍體從臍部開始，逐漸破裂，從中出現一朵蓮花。蓮花中，有一個童子，端正地坐在那裡，面容端正，相貌非常奇特。當時法會中無數的大眾，都看到了這個景象，讚歎從未有過，那些真正信仰佛教的人，回憶起佛陀之前所說的話，確實沒有虛假。當時那個外道尼乾陀，看到這件事後，心中感到苦惱，沮喪地站在那裡。
這時，世尊（釋迦牟尼佛）告訴善賢長者說：『長者！你現在收養這個童子，好好地保護和養育他。』
當時外道尼乾陀，偷偷地觀察長者的面相后，說：『長者！從焚燒屍體的火中，突然出現一個童子，對於一切事情，都是不吉祥的，你不應該收留他來養育。』當時善賢長者，就不肯接受。
這時，佛陀告訴壽命童子說：『你應該收養這個童子，好好地保護和養育他。』
當時壽命童子，先仔細地思考後，然後對佛陀說：『在我的家中，沒有地方可以容納他，即使得到這個孩子，也不適合我。』
這時，善賢的妻子焚燒完畢，因為佛陀的光明威神力的緣故，火焰自己熄滅了。在剎那之間，天空降下細雪，自然變得清涼，人們收拾剩餘的柴火，清理乾淨焚燒的場地。這時，從火中出現的童子安然地坐在那裡。
於是，世尊普遍地告訴壽命童子等人說：『你們這些有正信的人，不要學習外道的邪惡、奇異、虛妄和混亂。』
【English Translation】 English version: Having thought thus, he said to the elder: 'Elder! I observe that the Shramana Gautama (Shakyamuni Buddha) is manifesting a radiant appearance; surely your son is alive and has not died?'
The virtuous elder replied: 'My teacher, O holy one! If this is so, what should I do?'
The heretic Nigantha (founder of an ascetic school in ancient India) told him: 'Elder! If your son is alive, you should have him join my Dharma and study it universally.'
At that time, the elder prepared to cremate his wife, having already piled up firewood and funerary objects. He placed the corpse in the pile and lit the fire. As the flames rose, the corpse gradually split open from the navel, and a lotus flower emerged from within. In the flower, there was a boy, sitting upright, with a dignified countenance and extraordinary appearance. At that time, countless people in the assembly all witnessed this sight, marveling at its unprecedented nature. Those with true faith recalled the Buddha's previous words, which were indeed not false. The heretic Nigantha, upon seeing this, felt distressed and stood there dejectedly.
At that time, the World-Honored One (Shakyamuni Buddha) said to the virtuous elder: 'Elder! Now take this boy and protect and nurture him.'
At that time, the heretic Nigantha, having secretly observed the elder's face, said: 'Elder! A boy suddenly emerging from the fire of cremation is inauspicious for all things. You should not take him in to raise.' At that time, the virtuous elder refused to accept him.
At that time, the Buddha said to the boy Jivaka (a famous physician in the time of the Buddha): 'You should take this boy and protect and nurture him.'
At that time, the boy Jivaka, having first carefully considered, then said to the Buddha: 'In my house, there is no place to accommodate him. Even if I were to obtain this child, he would not be suitable for me.'
At that time, the cremation of the virtuous one's wife was completed. Due to the power of the Buddha's light and majesty, the fire extinguished itself. In an instant, fine snow fell from the sky, and it naturally became cool. People gathered the remaining firewood and cleaned the cremation ground. At that time, the boy who had emerged from the fire remained sitting there peacefully.
Thereupon, the World-Honored One universally told the boy Jivaka and others: 'Those of you who have true faith, do not learn the heretics' evil, strange, false, and chaotic ways.'
當住正念。」
壽命童子白佛言：「世尊！我于王族生，亦于王族老，我身清凈，猶如牛頭妙栴檀香，等無有異，我實不知外道邪異誑亂等事。」
是時，世尊又復告彼善賢長者言：「今此童子是汝之子，汝可收歸護持養育。」
彼善賢長者，邪見堅固，不行正道，即時又復竊觀外道尼乾陀面。
彼外道言：「善賢長者！汝宜審思，今此童子，火中遺殘，大不吉祥，雖火不燒，而相豈善？汝若收歸，決定令汝家族破壞，又復于汝命不相益，及於汝身為多損惱，凡所欲事，不得和合。深自籌量，無宜後悔。」長者聞外道言已，復不肯受。
爾時，世尊即謂頻婆娑羅王言：「大王！汝今收此童子，王宮養育。」時頻婆娑羅王受佛教敕，即速起身曲躬伸手取其童子，普遍觀瞻已，即白佛言：「我依佛敕，收歸王宮。然此童子，作何名字？愿佛世尊，善為安立。」
佛言：「大王！今此童子從火中得，應為立名號火光明。」
爾時，世尊于大眾中，以此童子，付授頻婆娑羅王已。即時觀察審知頻婆娑羅王，及諸會眾，若體若性，心所樂欲，如其所應，廣為說法。是諸會眾，得聞法已，中有多百人，發起最上清凈正信，有證須陀洹果者、有證斯陀含果者、有證阿那含果者、有證阿羅
【現代漢語翻譯】 現代漢語譯本：'應當安住于正念之中。'
壽命童子對佛說：'世尊！我出生于王族，也在王族中長大，我的身體清凈，就像牛頭栴檀香（一種珍貴的香木）一樣，沒有什麼不同。我實在不知道外道（佛教以外的宗教）那些邪惡怪異、欺騙迷惑的事情。'
這時，世尊又對那位善賢長者說：'這個童子是你的兒子，你應該把他領回去，好好保護、撫養。'
那位善賢長者，邪見（錯誤的見解）非常頑固，不遵循正道，立刻又偷偷地去看外道尼乾陀（耆那教的創始人）的臉色。
那位外道說：'善賢長者！你應該仔細考慮，這個童子是火中遺留下來的，非常不吉祥。雖然火沒有燒死他，但他的相貌難道就好嗎？你如果把他領回去，一定會讓你的家族破敗，而且對你的壽命沒有好處，還會給你的身體帶來很多損害，凡是想做的事情，都不會順利。好好地考慮清楚，不要後悔。' 長者聽了外道的話，又不肯接受這個孩子。
這時，世尊對頻婆娑羅王（古印度摩揭陀國國王，佛教的護法）說：'大王！你現在收養這個童子，在王宮裡撫養他。' 當時，頻婆娑羅王接受了佛的教誨，立刻起身，彎腰伸手接過那個童子，仔細地看了看，然後對佛說：'我遵照佛的旨意，把他帶回王宮。但是這個童子，叫什麼名字好呢？希望佛世尊，能為他取個好名字。'
佛說：'大王！這個童子是從火中得到的，應該給他取名叫火光明。'
這時，世尊在大眾之中，把這個童子交給頻婆娑羅王之後，立刻觀察並瞭解頻婆娑羅王和所有在場的人，他們的根器和秉性，以及內心所喜歡和想要的，然後根據他們各自的情況，廣泛地為他們說法。這些在場的人，聽了佛法之後，其中有幾百人，生起了最上等的清凈正信（正確的信仰），有的證得了須陀洹果（小乘初果），有的證得了斯陀含果（小乘二果），有的證得了阿那含果（小乘三果），有的證得了阿羅漢果（小乘四果）。
【English Translation】 English version: 'One should dwell in right mindfulness.'
The Life Span Youth said to the Buddha: 'World Honored One! I was born in a royal family, and I have grown old in a royal family. My body is pure, like the finest sandalwood from Ox-Head Mountain (a type of precious sandalwood), without any difference. I truly do not know about the heretical and deviant deceptions and confusions of external paths (religions other than Buddhism).'
At that time, the World Honored One again said to that Good and Wise Elder: 'This child is your son. You should take him back and protect, nurture, and raise him.'
That Good and Wise Elder, with his heretical views (wrong views) firmly entrenched, not practicing the right path, immediately stole a glance at the face of the heretic Nigandha (founder of Jainism).
That heretic said: 'Good and Wise Elder! You should carefully consider this child, who is a remnant left in the fire, greatly inauspicious. Although the fire did not burn him, is his appearance good? If you take him back, it will surely cause your family to be destroyed, and it will not benefit your life, and it will cause much harm and annoyance to your body. Whatever you desire to do will not be harmonious. Think deeply about it, and do not regret it later.' After the elder heard the words of the heretic, he again refused to accept the child.
At that time, the World Honored One said to King Bimbisara (King of Magadha in ancient India, a protector of Buddhism): 'Great King! You should now take this child and raise him in the royal palace.' At that time, King Bimbisara received the Buddha's command and immediately rose, bowed, and reached out his hand to take the child. After looking at him carefully, he said to the Buddha: 'I will follow the Buddha's command and take him back to the royal palace. But what should this child be named? I hope the World Honored Buddha will kindly establish a good name for him.'
The Buddha said: 'Great King! This child was obtained from the fire, so he should be named Fire Brightness.'
At that time, after the World Honored One entrusted this child to King Bimbisara in the midst of the assembly, he immediately observed and understood King Bimbisara and all those present in the assembly, their faculties and natures, and what they desired in their hearts. According to their respective situations, he extensively expounded the Dharma for them. After these members of the assembly heard the Dharma, among them, several hundred people generated the supreme pure right faith (correct belief). Some attained the fruit of Srotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism), some attained the fruit of Sakradagamin (once-returner, the second stage), some attained the fruit of Anagamin (non-returner, the third stage), and some attained the fruit of Arhat (the fourth and final stage).
漢果者、有能進發暖位善根者、有能進發頂位善根者、有能進發忍位善根者、有發聲聞菩提心者、有發緣覺菩提心者、有發阿耨多羅三藐三菩提心者、有發歸依攝受心者、有于學句起攝受心者。如是會眾，以佛功德及正法力，眾和合事，隨其所應，鹹得利益。
爾時頻婆娑羅王，即離佛會，將此童子，還復王宮。是時大王召八宮嬪，以為八母；二為養母，使令恩養；二為乳母，使令乳哺；二為凈母，使令灌浣；二為戲母，使令伴習戲玩。如是王敕八母，付其童子，自乳哺中，至於成長，或乳或食，及余所須。于晝夜中，撫憐恩育，無令闕失。后漸長成，如清凈池一蓮秀出，愛護存惜，其義亦然。
乃至后時，光明童子，有一舅氏，久持財物，出外商販，漸歷歲年，未由還復。忽於一時，外聞人說：「我妹懷妊，佛為記說：『定當生男，其後生已，家族富盛，最上吉祥，現於人中受天勝福，乃至最後，於我法中出家學道，斷諸煩惱，證阿羅漢。』」時彼舅氏，聞此語已，即速聚收商販財物，涉遠赍持，還歸自舍。既至舍中，知妹已歿，悲號啼泣，審自思惟：「外先所聞佛記我妹定當生男，乃至斷諸煩惱，證阿羅漢。今妹既歿，佛虛設言，豈佛世尊亦妄說邪？」作是念已，即往鄰家，詢問其故，謂鄰人言：「
【現代漢語翻譯】 現代漢語譯本： 有的人能夠進一步生髮暖位的善根（指四加行位的最初階段，接近證悟的預備階段），有的人能夠進一步生髮頂位的善根（指四加行位的第二階段，智慧增長的階段），有的人能夠進一步生髮忍位的善根（指四加行位的第三階段，對法性生起忍可的階段），有的人發起聲聞菩提心（希求解脫的願望），有的人發起緣覺菩提心（希求自我覺悟的願望），有的人發起阿耨多羅三藐三菩提心（希求無上正等正覺的願望），有的人發起歸依攝受心（希望得到佛法僧三寶的庇護），有的人對於學習佛法語句生起攝受心（樂於接受和學習佛法）。這樣的集會大眾，憑藉佛的功德以及正法的力量，以及大眾和合的力量，根據他們各自的情況，都得到了利益。
當時，頻婆娑羅王（Bimbisara，古印度摩揭陀國王）離開了佛陀的集會，帶著這個童子返回王宮。那時，大王召集了八位宮中的嬪妃，作為童子的八位母親：兩位作為養母，負責照顧養育；兩位作為乳母，負責餵養乳汁；兩位作為凈母，負責清洗照料；兩位作為戲母，負責陪伴玩耍。國王這樣敕令八位母親，將童子託付給她們，從哺乳到長大，無論是餵奶還是餵食，以及其他所需的，日夜不停地撫愛養育，不要有任何缺失。後來童子漸漸長大，就像清凈池中一朵蓮花秀麗綻放，人們愛護珍惜他，就是這個意思。
直到後來，光明童子（Guangming Tongzi）有一位舅舅，長期攜帶財物外出經商，年復一年，沒有回來。忽然有一天，在外面聽到有人說：『我的妹妹懷孕了，佛陀為她授記說：『必定會生一個男孩，他出生后，家族會變得富裕興盛，是最上吉祥的象徵，在人間享受天上的殊勝福報，乃至最後，會在我的佛法中出家修行，斷除各種煩惱，證得阿羅漢果（Arhat，佛教修行所能達到的最高果位之一）。』』當時，這位舅舅聽到這些話后，立即收拾商販的財物，長途跋涉，返回家中。到家后，得知妹妹已經去世，悲傷地哭泣，仔細地思考：『之前在外面聽到佛陀授記我的妹妹必定會生一個男孩，乃至斷除各種煩惱，證得阿羅漢果。現在妹妹已經去世，佛陀豈不是說了虛妄之言？難道佛陀世尊也會說謊嗎？』這樣想著，就去鄰居家，詢問其中的緣由，對鄰居說：
【English Translation】 English version: Some were able to further develop the roots of goodness in the Warmth stage (referring to the initial stage of the Four Preparatory Practices, a preliminary stage close to enlightenment), some were able to further develop the roots of goodness in the Peak stage (referring to the second stage of the Four Preparatory Practices, a stage of increasing wisdom), some were able to further develop the roots of goodness in the Forbearance stage (referring to the third stage of the Four Preparatory Practices, a stage of acceptance of the nature of reality), some developed the Bodhicitta (the aspiration for enlightenment) of a Śrāvaka (a disciple who seeks liberation), some developed the Bodhicitta of a Pratyekabuddha (a solitary Buddha who seeks self-enlightenment), some developed the Bodhicitta of Anuttara-samyak-sambodhi (the aspiration for unsurpassed complete and perfect enlightenment), some developed the mind of refuge and acceptance (hoping to be protected by the Triple Gem of Buddha, Dharma, and Sangha), and some developed the mind of acceptance towards learning the phrases of the Dharma (being happy to accept and learn the Dharma). Such a gathering, by the power of the Buddha's merits and the power of the true Dharma, and the power of the harmony of the assembly, according to their respective situations, all received benefits.
At that time, King Bimbisara (Bimbisara, King of Magadha in ancient India) left the Buddha's assembly, taking the boy back to the royal palace. At that time, the great king summoned eight palace concubines to be the boy's eight mothers: two as foster mothers, responsible for care and upbringing; two as wet nurses, responsible for feeding milk; two as cleansing mothers, responsible for washing and caring; and two as play mothers, responsible for accompanying him in play. The king thus ordered the eight mothers to entrust the boy to them, from breastfeeding to growing up, whether feeding milk or food, and other necessities, nurturing him day and night with love and care, without any lack. Later, the boy gradually grew up, like a lotus flower blooming beautifully in a clear pond, people loved and cherished him, that is the meaning.
Until later, Guangming Tongzi (Luminous Boy) had an uncle who had been carrying wealth for a long time to do business abroad, year after year, without returning. Suddenly one day, he heard someone say: 'My sister is pregnant, and the Buddha prophesied for her: 'She will surely give birth to a boy, and after he is born, the family will become rich and prosperous, the most auspicious symbol, enjoying the supreme blessings of the heavens in the human world, and even in the end, he will leave home to practice in my Dharma, cut off all afflictions, and attain the state of Arhat (Arhat, one of the highest states that Buddhist practitioners can achieve).'' At that time, the uncle, hearing these words, immediately packed up the merchant's wealth, traveled a long distance, and returned home. When he arrived home, he learned that his sister had passed away, and he wept sadly, thinking carefully: 'Before, I heard that the Buddha prophesied that my sister would surely give birth to a boy, and even cut off all afflictions and attain the state of Arhat. Now that my sister has passed away, has the Buddha not spoken falsely? Could it be that the World Honored One Buddha also lies?' Thinking this, he went to the neighbor's house to inquire about the reason, and said to the neighbor:
我出外方商販始還，先聞人說，我妹懷妊，佛為記言：『定當生男，其後生已，家族富盛，最上吉祥，現於人中受天勝福，乃至最後，於我法中出家學道，斷諸煩惱，證阿羅漢。』我聞是說，歡喜而歸。洎至家中，妹已亡歿，佛所設言，豈非虛妄？」
是時鄰人，即謂舅氏，說伽陀曰：
「星月可處地， 山石可飛空， 大海可令枯， 佛語誠無妄。」
時彼鄰人說伽陀已，復謂舅氏言：「世尊所說實無虛妄，汝妹亡歿，然有其因。以善賢長者信外道言造殺害業，由殺因緣汝妹亡歿，光明童子有大威力，火不能燒蓮華中出，而今在彼頻婆娑羅王宮中養育。」是時鄰人，具以前事，告其舅氏。
時彼舅氏，聞此語已，即還家中，謂善賢長者言：「長者所為，不依理法，以何事故，我妹致終？然我審知我妹懷妊，汝設計謀，不全生產。汝以邪見，信受外道，起殺因緣，殺害我妹。光明童子有大威力，火不能燒，蓮華中出，今在王宮，此實非理。汝可速詣王宮於今日中取童子歸，斯為甚善。若不然者，我必與汝作不和合，我即當持白灰，于街巷路陌四衢道中，乃至隨處，遍散其地，普令地白，使人驚異。我當唱言：『善賢長者殺害女人，我妹先因此人壞命。光明童子今在王宮，王亦今時作無義利
【現代漢語翻譯】 現代漢語譯本：我從外地經商回來，起初聽到有人說，我妹妹懷孕了，佛陀曾預言：『必定會生男孩，孩子出生后，家族會變得富裕興盛，這是最吉祥的事情，他會在人群中享受如同天人般的殊勝福報，直到最後，會在我的佛法中出家修行，斷除各種煩惱，證得阿羅漢果位。』我聽到這些話，非常高興地回到家中。等到回到家，妹妹已經去世了，佛陀所說的話，難道不是虛假的嗎？」
當時鄰居，就對舅舅說，並說了偈語：
『星星和月亮可以掉到地上，山石可以飛到空中，大海可以乾涸，佛陀的話真實不虛。』
當時那位鄰居說了偈語后，又對舅舅說：『世尊所說的話確實沒有虛假，你妹妹去世，是有原因的。因為善賢長者聽信外道的言論，造作殺害的惡業，由於殺業的因緣，你妹妹才去世的。光明童子有很大的威力，火不能燒，從蓮花中出生，現在在頻婆娑羅王（Bimbisara，印度古代摩揭陀國國王）的王宮中被撫養。』當時鄰居，把之前的事情，詳細地告訴了他的舅舅。
當時那位舅舅，聽到這些話后，就回到家中，對善賢長者說：『長者所做的事情，不合道理和法度，因為什麼緣故，我的妹妹會因此而死？我確實知道我妹妹懷有身孕，你設計陰謀，沒有讓她完全生產。你因為邪見，信受外道，造作殺生的惡業，殺害我的妹妹。光明童子有很大的威力，火不能燒，從蓮花中出生，現在在王宮裡，這實在是不合道理。你應該趕快到王宮去，在今天之內把童子帶回來，這是最好的。如果不然，我一定會和你鬧得不和，我就會拿著白灰，在街巷道路四通八達的地方，乃至任何地方，到處撒播，讓地面變成白色，使人們感到驚異。我將要大聲宣揚：『善賢長者殺害女人，我的妹妹就是因此人而死的。光明童子現在在王宮裡，國王現在也在做沒有意義的事情。』
【English Translation】 English version: I returned from trading abroad and initially heard people say that my sister was pregnant, and the Buddha had prophesied: 'She will surely give birth to a boy, and after the child is born, the family will become wealthy and prosperous. This is the most auspicious thing. He will enjoy extraordinary blessings among people, like those of the gods, and eventually, he will renounce the world and study the Dharma in my teachings, cutting off all afflictions and attaining Arhatship.' Hearing these words, I joyfully returned home. But upon arriving home, my sister had already passed away. Could the Buddha's words be false?'
At that time, a neighbor said to the uncle, reciting a verse:
'The stars and moon may fall to the earth, mountains and rocks may fly in the sky, the great ocean may dry up, but the Buddha's words are certainly not false.'
After reciting the verse, the neighbor further said to the uncle: 'What the World Honored One (世尊) said is indeed not false. Your sister's death has a cause. It is because the elder Sudhana (善賢長者) believed in the words of non-Buddhist paths and created the karma of killing. Due to the karma of killing, your sister passed away. The Radiant Boy (光明童子) has great power, fire cannot burn him, he emerged from a lotus flower, and he is now being raised in the palace of King Bimbisara (頻婆娑羅王).' At that time, the neighbor told the uncle all the previous events in detail.
Upon hearing these words, the uncle returned home and said to the elder Sudhana: 'What you have done, elder, is not in accordance with reason and Dharma. For what reason did my sister die? I certainly know that my sister was pregnant, and you devised a plot to prevent her from giving birth completely. Because of your wrong views, you believed in non-Buddhist paths and created the karma of killing, murdering my sister. The Radiant Boy has great power, fire cannot burn him, he emerged from a lotus flower, and he is now in the royal palace. This is truly unreasonable. You should quickly go to the royal palace and bring the boy back today. That would be best. If not, I will surely create discord with you. I will then take white ash and scatter it everywhere in the streets, lanes, crossroads, and even anywhere, making the ground white and causing people to be astonished. I will proclaim loudly: 'The elder Sudhana murdered a woman, my sister died because of this person. The Radiant Boy is now in the royal palace, and the king is now also doing meaningless things.'
。』我于隨處，必作此說，汝自籌量，無貽后恥。」
爾時，善賢長者聞此語已，心生憂惱，作是思惟：「如舅氏說，將非實邪？若實然者，我必懷慚。」作是思惟已，即詣王宮。既至王所，跪拜伸敬，具以前事而白王言：「大王！我尚輕小，王最勝上，若不與其童子，恐謗于王，愿王今時與此童子。」
王言：「長者！我本無心取此童子，是佛世尊付授於我，若非佛敕，我豈取邪？汝若欲取此童子者，今自宜應往詣佛所，具陳斯意。」
是時，善賢長者即出王宮，往詣佛所。到已，白佛言：「我有親屬，從外來歸，彼謂我言：『光明童子今在王宮，於今日中，速令取歸斯為甚善。若不然者，彼不和合，乃至當於四衢道中，唱言：「善賢殺害女人，我妹先因此人壞命。光明童子今在王宮王亦今時作無義利。」』我以是事，適詣王宮，取彼童子。王言：『先因佛令收養。』故我來此，愿佛令王還我童子。」
爾時世尊，知是事已，觀其善賢長者，今時若不得此童子，苦惱逼心，無有是處，定當嘔血而趣命終。佛大慈悲，為作救護，即告尊者阿難言：「阿難！汝可往詣頻婆娑羅王宮，如我辭曰：『佛問大王得無病不？今有一事，當聽佛言：「善賢長者來取光明童子，王今宜應速當授與。善賢長者
【現代漢語翻譯】 現代漢語譯本：』我無論在什麼地方，一定會這樣說，你自己好好考慮，不要留下以後的恥辱。』
當時，善賢長者聽到這些話后，心中憂愁煩惱，這樣思量：『舅舅說的話，難道不是真的嗎？如果真是這樣，我一定會感到慚愧。』這樣思量后，就前往王宮。到了國王那裡，跪拜行禮，把之前的事情詳細地告訴國王說：『大王！我身份卑微，國王您最尊貴，如果不把這個光明童子給他，恐怕會誹謗大王，希望大王現在就把這個童子給他。』
國王說：『長者！我本來沒有想過要取這個童子，是佛世尊（Buddha World Honored One）託付給我的，如果不是佛的命令，我怎麼會取呢？你如果想要取這個童子，現在就應該親自去佛那裡，詳細陳述你的意思。』
當時，善賢長者就離開王宮，前往佛那裡。到了之後，對佛說：『我有一個親屬，從外面回來，他告訴我：「光明童子現在在王宮裡，今天之內，趕快把他要回來才是最好的。如果不然，他們之間就會不和，甚至會在大街上，宣揚說：「善賢殺害女人，我的妹妹就是因為這個人而死的。光明童子現在在王宮裡，國王現在也在做沒有意義的事情。」』因為這件事，我剛才去了王宮，想要要回那個童子。國王說：「先前是因為佛的命令才收養的。」所以我來到這裡，希望佛讓國王把童子還給我。』
當時世尊（World Honored One），知道這件事後，觀察到善賢長者，如果現在得不到這個童子，苦惱逼迫內心，沒有其他辦法，一定會吐血而死。佛大慈大悲，爲了救護他，就告訴尊者阿難（Venerable Ananda）說：『阿難！你可以前往頻婆娑羅王（King Bimbisara）的王宮，這樣轉達我的話：「佛問大王身體是否安好？現在有一件事，請聽佛說：「善賢長者來要光明童子，大王現在應該趕快把童子給他。善賢長者
【English Translation】 English version: 'Wherever I am, I will certainly say this. Consider it carefully yourself, and do not leave behind future shame.'
At that time, the Elder Sudatta (善賢長者, Sudatta) heard these words and became worried and distressed. He thought to himself, 'Could what my uncle said not be true? If it is true, I will surely feel ashamed.' After thinking this, he went to the royal palace. Upon arriving at the king's place, he knelt down, paid his respects, and told the king in detail about the previous events, saying, 'Great King! I am of humble status, and you, O King, are the most supreme. If I do not give this Light Child (光明童子, Light Child) to him, I fear it will bring slander upon the king. May the king now give this child to him.'
The king said, 'Elder! I originally had no intention of taking this child. It was the Buddha World Honored One (佛世尊, Buddha World Honored One) who entrusted him to me. If it were not for the Buddha's command, how could I have taken him? If you wish to take this child, you should now go to the Buddha yourself and explain your intentions in detail.'
At that time, the Elder Sudatta (善賢長者, Sudatta) left the royal palace and went to the Buddha's place. Upon arriving, he said to the Buddha, 'I have a relative who has returned from abroad. He told me, "The Light Child (光明童子, Light Child) is now in the royal palace. Today, quickly have him taken back, as this is for the best. Otherwise, they will be in disharmony, and they will even proclaim in the streets, 'Sudatta (善賢, Sudatta) killed a woman; my sister died because of this man. The Light Child (光明童子, Light Child) is now in the royal palace, and the king is now doing meaningless things.'" Because of this matter, I just went to the royal palace to retrieve the child. The king said, "He was adopted earlier because of the Buddha's command." Therefore, I have come here, hoping that the Buddha will instruct the king to return the child to me.'
At that time, the World Honored One (世尊, World Honored One), knowing this matter, observed that if the Elder Sudatta (善賢長者, Sudatta) did not obtain this child now, his heart would be oppressed by suffering, and there would be no other way; he would surely vomit blood and die. The Buddha, with great compassion, acted to save him and said to the Venerable Ananda (阿難, Ananda), 'Ananda! You may go to the palace of King Bimbisara (頻婆娑羅王, Bimbisara), and convey my words thus: "The Buddha asks if the Great King is well. Now there is a matter; please listen to the Buddha's words: 'The Elder Sudatta (善賢長者, Sudatta) has come to ask for the Light Child (光明童子, Light Child). The Great King should now quickly give the child to him. The Elder Sudatta
若不得此童子，苦惱逼心，無有是處，定當嘔血而趣命終。」』王悉是事，應如佛言。」
是時，尊者阿難承佛聖旨，即時往詣頻婆娑羅王宮，到已見王，如佛辭曰：「佛問大王得無病不？今有一事，宜聽佛言。善賢長者來取光明童子，善賢若不得此童子，苦惱逼心，無有是處，定當嘔血而趣命終。大王應悉是事，宜速付授。」
爾時，頻婆娑羅王受佛敕已，即作是言：「大德尊者！回至佛所，愿傳我語：『頻婆娑羅王稽首世尊足下，致敬問訊世尊，如佛教敕，我已聽受。』」是時尊者阿難即出王宮，回至佛所，具如王言，白佛世尊。
時頻婆娑羅王，即速宣召善賢長者，到已謂言：「善賢！今此童子久在宮中，護持養育，八母看侍，乳哺依時，我心愛憐，過甚親子。今雖佛敕還付于汝，然汝亦當體我心意，日日三時，汝自將來，我欲觀視。」
善賢長者敬受王命，即白王言：「我受王敕，敢不遵承，日日三時，將詣王所。」
是時，頻婆娑羅王即以眾寶妙莊嚴具，鉸飾大象，令光明童子乘此寶象，別敕臣佐，而令伴送至長者舍。而後長者，日日三時，送至王宮，王親觀視光明童子，凡所施作，皆如理法。
乃至后時，其父善賢，趣命終已，光明童子即為家主，既嗣家業，轉復
【現代漢語翻譯】 現代漢語譯本：『如果得不到這個童子，（我的）苦惱會逼迫我的心，沒有其他辦法了，一定會嘔血而死。』國王完全瞭解這件事，應該按照佛陀所說的話去做。
這時，尊者阿難（Ānanda，佛陀的十大弟子之一）接受了佛陀的聖旨，立即前往頻婆娑羅王（Bimbisāra，古印度摩揭陀國國王）的王宮，到達后見到國王，按照佛陀的話說：『佛陀問大王是否安好？現在有一件事，希望您聽從佛陀的指示。善賢長者（Sudatta，一位富有的商人）來取光明童子（Kumāra，一個男孩的名字），善賢如果得不到這個童子，（他的）苦惱會逼迫他的心，沒有其他辦法了，一定會嘔血而死。大王應該完全瞭解這件事，應該儘快將童子交給他。』
當時，頻婆娑羅王接受了佛陀的敕令后，就說：『大德尊者！請您回到佛陀那裡，替我轉達我的話：『頻婆娑羅王稽首世尊（Lord Buddha）足下，致敬問候世尊，按照佛陀的教誨，我已經聽從接受了。』』這時尊者阿難就離開了王宮，回到佛陀那裡，詳細地將國王的話稟告了佛陀世尊。
當時，頻婆娑羅王立即宣召善賢長者，到達后對他說：『善賢！現在這個童子在宮中已經很久了，（我們）護持養育他，有八個乳母看護侍奉，按時餵奶，我心中愛憐他，超過了親生兒子。現在雖然佛陀敕令要將他歸還給你，但是你也應該體諒我的心意，每天三次，你自己將他帶來，我想看看他。』
善賢長者恭敬地接受了國王的命令，就對國王說：『我接受國王的命令，怎敢不遵從，每天三次，將他帶到國王這裡。』
這時，頻婆娑羅王就用各種珍寶美妙的裝飾品，裝飾大象，讓光明童子乘坐這頭寶象，另外敕令臣子佐官，護送他到長者的住所。之後長者每天三次，將他送到王宮，國王親自觀看光明童子，所有所作所為，都符合道理和法度。
直到後來，他的父親善賢去世后，光明童子就成爲了家主，繼承了家業，更加...
【English Translation】 English version: 'If I do not get this boy, my suffering will oppress my heart, and there will be no other way; I will surely vomit blood and die.' The king fully understood this matter and should act according to the Buddha's words.
At that time, the Venerable Ānanda (one of the ten great disciples of the Buddha), receiving the Buddha's decree, immediately went to the palace of King Bimbisāra (king of Magadha in ancient India). Upon arriving, he saw the king and said according to the Buddha's words: 'The Buddha asks if the Great King is well? Now there is a matter that I hope you will listen to the Buddha's instructions. Sudatta (a wealthy merchant) has come to take Kumāra (a boy's name). If Sudatta does not get this boy, his suffering will oppress his heart, and there will be no other way; he will surely vomit blood and die. The Great King should fully understand this matter and should hand over the boy to him as soon as possible.'
At that time, King Bimbisāra, having received the Buddha's decree, said: 'Venerable Great Monk! Please return to the Buddha and convey my words: 'King Bimbisāra bows his head at the feet of the Lord Buddha, pays his respects and inquires after the Lord Buddha's well-being. According to the Buddha's teachings, I have listened and accepted.' At that time, the Venerable Ānanda left the palace and returned to the Buddha, reporting the king's words in detail to the Buddha.
At that time, King Bimbisāra immediately summoned Sudatta. Upon arriving, he said to him: 'Sudatta! This boy has been in the palace for a long time. We have protected and nurtured him. Eight wet nurses have cared for and served him, feeding him on time. I cherish him in my heart, more than my own son. Now, although the Buddha has ordered that he be returned to you, you should also understand my feelings. Bring him here yourself three times a day, as I want to see him.'
Sudatta respectfully accepted the king's order and said to the king: 'I accept the king's order and dare not disobey. I will bring him to the king three times a day.'
At that time, King Bimbisāra decorated an elephant with various precious and wonderful ornaments, had Kumāra ride this precious elephant, and separately ordered officials to escort him to the merchant's residence. Afterwards, the merchant sent him to the palace three times a day, and the king personally watched Kumāra, and all his actions were in accordance with reason and dharma.
Until later, after his father Sudatta passed away, Kumāra became the head of the household, inherited the family business, and even more...
精進，信佛、信法、信苾芻眾，歸佛、歸法、歸苾芻眾。
其父善賢長者，於此方處，先造殺業；光明長者，今為其父，修營福事，乃于自舍，常時備辦，四事豐足，承事供給四方苾芻，乃至將來結集世尊正法藏者。上首耆年，諸大聲聞，亦常供給所須供養。光明長者于王舍城，修如是等，種種福事，悉為其父，而作利益。
爾時，有一商客，是彼善賢長者先同商販，故舊伴侶，久在外方，商販未還，素念此人不造善業，又復聞知今已亡歿，子名光明，嗣為家主。其光明長者信佛、信法、信苾芻眾，歸依三寶，如理所作。時彼商客，聞是事已，傷念善賢，慶快光明長者，即以上妙牛頭旃檀之香，造一大缽，滿盛眾寶，遠從外方，遣人持來，遺彼光明長者，以為信記。又令來人傳如是言：「所愿長時記念不忘。」
是時，光明長者即以咒句，而加護之，其咒所謂：
「計那唧呬吒夜嚩(一句) 室吒夜嚩(二) 羯哩迦吒計那嚩(三) 仡哩系[怡-臺+(日/工)]咩(四)」
說此咒已，復作是言：「如是寶缽，若沙門、若婆羅門、若大威力諸神通者，當受此缽，如應得樂。」如是加持已，即持此缽，出王舍城，先於路左，立一大柱，彩繪莊飾，上覆懸鈴，置缽于下，永為標記。
【現代漢語翻譯】 現代漢語譯本：精進，信仰佛陀（Buddha，覺悟者）、佛法（Dharma，宇宙真理）、僧伽（Bhiksu Sangha，佛教僧團），皈依佛陀、佛法、僧伽。
他的父親善賢長者（Sudatta，一位富有的商人），在這個地方，先前造作殺業；光明長者（Jyotiska，善賢長者的兒子），現在為他的父親，修營福德之事，就在自己的家中，常常備辦，四事供養豐足，承事供給四方比丘（Bhiksu，佛教出家眾），乃至將來結集世尊正法藏者。上首耆年，諸大聲聞（Sravaka，佛陀的弟子），也常常供給他們所需的供養。光明長者在王舍城（Rajagrha，古印度城市），修習如此等等的各種福德之事，全部爲了他的父親，而作利益。
當時，有一位商人，是那善賢長者先前一同經商的，故交老友，長久在外地，經商還未歸來，一直認為這個人不造善業，又聽說他現在已經去世，兒子名叫光明，繼承為家主。那光明長者信仰佛陀、佛法、僧伽，皈依三寶，如理如法地行事。當時那位商人，聽到這件事後，傷感善賢的去世，慶幸光明長者，就用上妙的牛頭旃檀之香（Sandalwood，一種珍貴的香木），造了一個大缽，滿滿地盛著各種珍寶，從遙遠的外地，派人拿來，贈送給光明長者，作為信物。又讓來人傳話說：『希望長久地記念不忘。』
當時，光明長者就用咒語，來加以保護，那咒語是這樣說的：
『計那唧呬吒夜嚩（一句） 室吒夜嚩（二） 羯哩迦吒計那嚩（三） 仡哩系[怡-臺+(日/工)]咩（四）』
說完這個咒語后，又這樣說：『像這樣的寶缽，無論是沙門（Sramana，佛教修行者）、婆羅門（Brahmana，古印度祭司）、還是具有大威力的諸位神通者，應當接受這個缽，如其所應地得到快樂。』這樣加持完畢后，就拿著這個缽，走出王舍城，先在路邊左側，立起一根大柱子，用彩繪裝飾，上面還懸掛著鈴鐺，把缽放在下面，永遠作為標記。
【English Translation】 English version: Diligence, believing in the Buddha (the Awakened One), the Dharma (the universal truth), and the Bhiksu Sangha (the Buddhist monastic community), taking refuge in the Buddha, the Dharma, and the Bhiksu Sangha.
His father, the elder Sudatta (a wealthy merchant), in this place, previously created deeds of killing; the elder Jyotiska (Sudatta's son), now for his father, cultivates meritorious deeds, and in his own house, constantly prepares, the four requisites in abundance, serving and providing for the Bhiksus (Buddhist monks) from all directions, even to those who will gather the World-Honored One's true Dharma treasury in the future. The foremost elders, the great Sravakas (disciples of the Buddha), are also constantly provided with the necessary offerings. The elder Jyotiska, in Rajagrha (an ancient Indian city), cultivates such various meritorious deeds, all for the benefit of his father.
At that time, there was a merchant, who was a former trading partner and old friend of the elder Sudatta, who had been away in a foreign land for a long time, trading and not yet returned, always thinking that this person did not create good deeds, and also heard that he had now passed away, and his son named Jyotiska, had succeeded as the head of the household. That elder Jyotiska believed in the Buddha, the Dharma, and the Bhiksu Sangha, took refuge in the Three Jewels, and acted according to the Dharma. At that time, that merchant, after hearing about this matter, grieved for Sudatta's death, and rejoiced for the elder Jyotiska, and used the supreme sandalwood incense (Sandalwood, a precious fragrant wood), to make a large bowl, filled with various treasures, and sent it from a distant foreign land, to the elder Jyotiska, as a token of faith. He also had the messenger convey these words: 'May you remember and not forget for a long time.'
At that time, the elder Jyotiska then used a mantra, to protect it, the mantra was said as follows:
'Kina cikhi tata yava (one phrase) sista yava (two) karikata kina vava (three) grihi [怡-臺+(日/工)] me (four)'
After saying this mantra, he further said: 'Such a precious bowl, whether it is a Sramana (Buddhist practitioner), a Brahmana (ancient Indian priest), or a great and powerful being with supernatural powers, should receive this bowl, and obtain happiness as appropriate.' After completing this blessing, he took this bowl, went out of Rajagrha, first on the left side of the road, erected a large pillar, decorated with colorful paintings, and hung bells on it, and placed the bowl below, as a permanent marker.
是時，有諸外道如彼常法，于明旦時，詣河洗浴，經由路次，見此寶缽，即時問彼光明長者言：「長者！汝安此缽，當何所用？」
光明長者具以元因告諸外道。彼外道言：「諸有清凈沙門釋子，堪受此缽，余無力能而堪受者。」外道言已，隨處而散。乃至後有耆年大德、諸苾芻眾，入王舍城，持缽乞食，亦于路左，見此寶缽，即乃問彼光明長者言：「汝安此缽，當何所用？」
光明長者亦以元因，廣如前答。諸苾芻言：「長者！今此寶缽，非我等受，當持奉佛，即能增長善利，滅諸罪垢。」時諸苾芻如是言已，隨處而散。
佛說光明童子因緣經卷第二 大正藏第 14 冊 No. 0549 佛說光明童子因緣經
佛說光明童子因緣經卷第三
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
爾時，尊者十力迦葉，遊行到彼置寶缽所，見是事已，即詣光明長者舍，問長者言：「汝置寶缽于其路左，當何所用？」光明長者即以前緣，具白尊者。
是時，十力迦葉作是思惟：「我聞善賢長者信重外道，先造殺業，光明長者今於此地為作福事，我今不應棄此缽去，宜現神力，令光明長者圓滿志願。」作是思惟已即以神力，舒其右手，譬如壯士屈伸臂頃
【現代漢語翻譯】 現代漢語譯本：
當時，有一些外道像往常一樣，在清晨的時候，到河邊洗浴，經過這條路，看見了這個寶缽，就問光明長者說：『長者！你把這個缽放在這裡，打算做什麼用呢？』 光明長者把事情的來龍去脈都告訴了這些外道。那些外道說：『只有清凈的比丘釋子，才能夠接受這個缽，其他人沒有能力能夠接受它。』外道說完，就各自散開了。後來，有一些年長的有德行的比丘眾，進入王舍城（Rājagṛha），拿著缽乞食，也在路邊看見了這個寶缽，就問光明長者說：『你把這個缽放在這裡，打算做什麼用呢？』 光明長者也把事情的來龍去脈，像之前一樣詳細地回答了他們。比丘們說：『長者！現在這個寶缽，不是我們能夠接受的，應該拿去供奉佛陀（Buddha），這樣就能增長善利，消除各種罪惡。』當時，這些比丘說完這些話，就各自散開了。 《佛說光明童子因緣經》卷第二 大正藏第 14 冊 No. 0549 《佛說光明童子因緣經》 《佛說光明童子因緣經》卷第三 西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護（Śīlapāla）奉 詔譯 當時，尊者十力迦葉（Daśabalakāśyapa），到達放置寶缽的地方，看見這件事後，就到光明長者的住所，問長者說：『你把寶缽放在路邊，打算做什麼用呢？』光明長者就把之前的事情，詳細地告訴了尊者。 當時，十力迦葉這樣思惟：『我聽說善賢長者（Suśreṣṭhi）信奉外道，之前造作殺業，光明長者現在在這裡做功德的事情，我不應該丟下這個缽離開，應該顯現神力，讓光明長者圓滿他的願望。』這樣思惟后，就用神力，伸出他的右手，就像壯士屈伸手臂一樣。
【English Translation】 English version:
At that time, some non-Buddhist ascetics, as was their custom, went to the river to bathe in the early morning. Passing by the road, they saw this precious bowl and immediately asked the Brightness Elder: 'Elder! What do you intend to use this bowl for, placing it here?' The Brightness Elder told the non-Buddhists the whole story. The non-Buddhists said, 'Only pure Śramaṇa (ascetic) disciples of Śākya (釋子) are worthy to receive this bowl; no one else has the power or ability to receive it.' After speaking, the non-Buddhists dispersed. Later, some elderly, virtuous Bhikṣus (比丘) entered Rājagṛha (王舍城), carrying bowls to beg for food. They also saw this precious bowl on the side of the road and asked the Brightness Elder, 'What do you intend to use this bowl for, placing it here?' The Brightness Elder also explained the whole story in detail, as he had before. The Bhikṣus said, 'Elder! This precious bowl is not for us to receive. We should offer it to the Buddha (佛陀), which will increase good benefits and eliminate all sins.' After speaking these words, the Bhikṣus dispersed. 'The Sutra of the Brightness Youth's Causes and Conditions, Volume 2' T14 No. 0549 'The Sutra of the Brightness Youth's Causes and Conditions' 'The Sutra of the Brightness Youth's Causes and Conditions, Volume 3' Translated by Śīlapāla (施護), the Tripitaka Master of Western India, Chao Feng Da Fu, Shi Guang Lu Qing, Dharma Transmission Master, bestowed with Purple Robe, by Imperial Decree At that time, Venerable Daśabalakāśyapa (十力迦葉) arrived at the place where the precious bowl was placed. Seeing this, he went to the Brightness Elder's residence and asked, 'What do you intend to use this precious bowl for, placing it on the side of the road?' The Brightness Elder told the Venerable the whole story. At that time, Daśabalakāśyapa thought to himself, 'I have heard that Suśreṣṭhi (善賢長者) believes in non-Buddhist paths and previously committed acts of killing. The Brightness Elder is now doing meritorious deeds here. I should not abandon this bowl and leave. I should manifest supernatural powers to fulfill the Brightness Elder's wishes.' After thinking this, he used his supernatural power to extend his right hand, like a strong man stretching his arm.
，取其寶缽，持還所止。
時諸苾芻見十力迦葉持寶缽來，咸共白言：「尊者！汝於何處而得此缽？」十力迦葉具以前事，告諸苾芻。時諸苾芻又復白言：「尊者！汝為此缽故，所現神力，如法儀不？」十力迦葉言：「諸苾芻！設如法儀？不如法儀？我已施作，今復云何？」
時諸苾芻具以其事，即共白佛。佛告諸苾芻言：「若非時處，及無義利，不應輒現神力等相，所現非宜，必生過失。」
爾時，世尊即以神力，化出四缽：一、金；二、銀；三、吠琉璃；四、頗胝迦。化此四已，又化四缽：一、鍮石；二、赤銅；三、白銅；四、木。如是化已，將前四缽次第安布，將后四缽亦復安布，一一缽中，滿盛上好可食香藥，送置一處，令苾芻眾所應受者隨意而取。於後，佛攝神力缽亦不現。乃至后時，光明長者天中勝福，吉祥相現，殊異等事，時時自出。
是時王舍城、瞻波國，二界中間，有標記柱，彩繪莊飾，下有二缽：一、鐵；二、瓦。是缽先加持已，安置於此二界。不遠有一稅場，諸商販者輸納王物。有一守稅人，諸子眷屬，財帛具足，然不修善，于稅場所，而忽命終，作大惡夜叉，亦在彼方，守護稅場。諸子一夜夢夜叉言：「可於彼地標記柱上懸一大鈴，凡諸商人經此稅場，若有稅物隱
【現代漢語翻譯】 取回他的寶缽，帶回了他居住的地方。
當時，眾比丘（bhiksu，佛教術語，指出家受具足戒的男性佛教徒）看見十力迦葉（Dasabala-Kasyapa，佛陀的弟子之一，以神通著稱）拿著寶缽回來，都一起問他說：『尊者！您是從哪裡得到這個缽的？』十力迦葉詳細地把之前的事情告訴了眾比丘。當時，眾比丘又問他說：『尊者！您爲了這個缽所展現的神力，符合如法儀軌嗎？』十力迦葉說：『諸位比丘！無論是符合如法儀軌還是不符合如法儀軌，我已經做了，現在又有什麼可說的呢？』
當時，眾比丘把這件事詳細地告訴了佛陀。佛陀告訴眾比丘說：『如果不是適當的時間和地點，也沒有利益，就不應該隨便展現神力等現象，所展現的如果不適宜，必定會產生過失。』
當時，世尊（Bhagavan，佛陀的稱號之一，意為『有福德者』）就用神力化出四個缽：第一是金缽；第二是銀缽；第三是吠琉璃（Vaidurya，一種寶石）缽；第四是頗胝迦（Sphatika，水晶）缽。化出這四個缽之後，又化出四個缽：第一是鍮石（Pittala，黃銅）缽；第二是赤銅缽；第三是白銅缽；第四是木缽。這樣化出之後，將前面的四個缽依次排列，將後面的四個缽也依次排列，每一個缽中，都盛滿了上好的可食用香藥，放在一個地方，讓比丘眾（bhiksu-sangha，佛教僧團）中應該接受的人隨意取用。之後，佛陀收回神力，缽也不再顯現。乃至後來的時間，光明長者（Jyotismanta，人名）因為天上的殊勝福報，吉祥的徵兆顯現，種種殊異的事情，時時自然出現。
當時，在王舍城（Rajagrha，古印度城市）和瞻波國（Champa，古印度國家）的兩個邊界之間，有一個標記柱，用彩繪裝飾，下面有兩個缽：一個是鐵缽；一個是瓦缽。這兩個缽事先經過加持，安置在這兩個邊界。不遠處有一個稅場，各地的商販在這裡繳納王家的稅物。有一個守稅人，他的兒子和家眷，財物充足，但不修行善事，在稅場這個地方，忽然命終，變成一個大惡夜叉（yaksa，一種鬼神），也在那個地方守護稅場。他的兒子們一夜夢見夜叉說：『可以在那塊地的標記柱上懸掛一個大鈴，凡是商人經過這個稅場，如果有隱瞞稅物』
【English Translation】 He took his precious bowl and returned to his dwelling place.
At that time, the bhiksus (bhiksu, Buddhist monks) saw Dasabala-Kasyapa (Dasabala-Kasyapa, one of the Buddha's disciples, known for his supernatural powers) coming with the precious bowl, and they all said to him, 'Venerable one! Where did you get this bowl?' Dasabala-Kasyapa told the bhiksus in detail about what had happened before. At that time, the bhiksus again asked him, 'Venerable one! Did the supernatural powers you displayed for this bowl conform to the proper ritual?' Dasabala-Kasyapa said, 'Bhiksus! Whether it conformed to the proper ritual or not, I have already done it, so what is there to say now?'
At that time, the bhiksus told the Buddha about this matter in detail. The Buddha told the bhiksus, 'If it is not the appropriate time and place, and there is no benefit, one should not casually display supernatural powers and other phenomena. If what is displayed is not appropriate, it will certainly lead to faults.'
At that time, the Bhagavan (Bhagavan, one of the titles of the Buddha, meaning 'the Blessed One') used his supernatural power to create four bowls: first, a gold bowl; second, a silver bowl; third, a Vaidurya (Vaidurya, a type of gemstone) bowl; and fourth, a Sphatika (Sphatika, crystal) bowl. After creating these four bowls, he created four more bowls: first, a pittala (Pittala, brass) bowl; second, a red copper bowl; third, a white copper bowl; and fourth, a wooden bowl. After creating them in this way, he arranged the first four bowls in order, and also arranged the last four bowls in order. In each bowl, he filled it with the best edible fragrant medicine, and placed it in one place, so that those who should receive it among the bhiksu-sangha (bhiksu-sangha, the Buddhist monastic community) could take it as they pleased. Afterwards, the Buddha withdrew his supernatural power, and the bowls also disappeared. Later, because of the excellent blessings in heaven, auspicious signs appeared for the merchant Jyotismanta (Jyotismanta, a proper noun), and various extraordinary things appeared naturally from time to time.
At that time, between the two borders of Rajagrha (Rajagrha, an ancient Indian city) and Champa (Champa, an ancient Indian country), there was a marker pillar, decorated with colored paintings, and below it were two bowls: one was an iron bowl, and the other was an earthenware bowl. These two bowls had been blessed beforehand and placed at these two borders. Not far away was a tax collection point, where merchants from various places paid taxes to the king. There was a tax collector whose sons and family were wealthy, but he did not cultivate good deeds. At the tax collection point, he suddenly died and became a great evil yaksa (yaksa, a type of ghost or spirit), who also guarded the tax collection point in that place. His sons dreamed one night that the yaksa said, 'You can hang a large bell on the marker pillar in that place. Whenever merchants pass through this tax collection point, if they conceal taxable goods'
而不納，其鈴自動。守稅人知，即速追集，重複搜撿，獲所稅已，而乃放去。」諸子得夢，至明旦時，即與親屬，往稅場側，尋見其柱，乃依所夢，懸鈴于上。
爾時瞻波國中，有一居家婆羅門，名曼[寧*也]怛謨，營貿為業。忽於一時，與自妻室，同在一處，妻謂夫言：「我今共汝營謀家業，滋彼財谷，以備所須，豈可安然都無營作？汝今宜應往市肆中，買㲲華蕊極妙好者，我當爲汝織成白㲲，持出貿易，豈無利耶？」時婆羅門如其妻言，買得持歸，妻乃設以機織之具，次第敷置，緝織其㲲，是蕊細軟，妙好無比，布以經緯，緻密細勻，如是勤力，織成其㲲，即謂夫言：「今此白㲲，上妙細軟，價直千金，汝可持出外，若有人酬千金價，當可授與。其或價直不滿千金，汝應隨處，可出輕言，是處無人而能辯識此妙細㲲。」唱是言已，即當持往他處貿易。
爾時，曼[寧*也]怛謨婆羅門具如妻言，持此細㲲，入市貿易，竟無有人酬千金者。憶妻所說，乃唱是言：「瞻波大城無有一人識此細㲲。」言已持歸，與妻同議，此既無人酬是價直，宜往他國，必有識者，更相告已。
時婆羅門復將一假曾所著者，同前新㲲，置傘柄中，隨商人眾，隱覆而行，漸出本國。適王舍城，經彼二界所有稅場，是諸
【現代漢語翻譯】 現代漢語譯本： 而不繳納，那鈴鐺自動響了。守稅的人知道了，立刻追趕聚集過來，重複搜查，找到了所要徵收的稅，然後才放他們離開。這些商人們得到了夢中的啟示，到了第二天早上，就和親屬一起，到稅場旁邊，尋找夢中見到的柱子，然後按照夢中的指示，把鈴鐺懸掛在柱子上。 當時在瞻波國（Champa，古國名，位於今越南中部）中，有一個在家的婆羅門（Brahmin，印度教祭司種姓），名叫曼怛謨（Mandanm，人名），以經商為業。有一次，他和妻子在一起，妻子對丈夫說：『我們現在一起經營家業，增加財產和糧食，以備不時之需，怎麼能安然無事什麼都不做呢？你現在應該去市場上，買一些品質極好、非常精美的㲲華蕊（一種絲織品）來，我為你織成白㲲（白色絲織品），拿出去交易，難道沒有利潤嗎？』當時，這位婆羅門聽從了妻子的話，買來㲲華蕊帶回家，妻子就準備好織布的工具，依次擺放好，開始紡織㲲。這些㲲華蕊非常柔軟，品質極好，無與倫比，用經緯線交織，織得非常緊密、細緻均勻。就這樣勤奮努力地織成了㲲，就對丈夫說：『現在這匹白㲲，是上等的精妙細軟之物，價值千金，你可以拿出去賣，如果有人出千金的價格，就可以賣給他。如果有人出的價格不足千金，你應該在沒有人的地方，小聲地說，這裡沒有人能夠辨識這匹精妙的㲲。』說完這些話后，就應該把它帶到其他地方去交易。 當時，曼怛謨婆羅門按照妻子說的話，拿著這匹細㲲，到市場上去交易，但始終沒有人出千金的價格。他想起妻子說的話，就說：『瞻波大城沒有一個人能識別這匹細㲲。』說完就拿著㲲回家，和妻子商議，既然沒有人出這個價格，就應該到其他國家去，一定有識貨的人。他們互相商量后。 當時，這位婆羅門又拿了一件舊的僧衣穿上，和之前的新㲲一起，放在傘柄中，跟隨商人隊伍，隱蔽地行走，漸漸離開了本國。到達王舍城（Rajagrha，古印度城市名），經過兩個國家交界處的稅場，這些...
【English Translation】 English version: Without paying, the bell rang automatically. The tax collectors, upon hearing it, quickly gathered and repeatedly searched, finding the tax that was due, and then released them.' The merchants received the dream, and the next morning, they went with their relatives to the side of the tax station, found the pillar they had seen in the dream, and hung the bell on it as they had been instructed. At that time, in the country of Champa (Champa, an ancient kingdom located in present-day central Vietnam), there was a householder Brahmin (Brahmin, a priestly caste in Hinduism) named Mandanm (Mandanm, a personal name), who made his living by trading. Once, he and his wife were together, and his wife said to her husband, 'Let us now work together to manage our household, increase our wealth and grain, to prepare for what we need. How can we be at peace and do nothing? You should now go to the market and buy some extremely fine and exquisite Tu Hua Rui (a type of silk fabric), and I will weave it into white Tu (white silk fabric) for you, and take it out to trade. Wouldn't there be a profit?' At that time, the Brahmin listened to his wife's words, bought the Tu Hua Rui and brought it home. His wife prepared the weaving tools, arranged them in order, and began to weave the Tu. These Tu Hua Rui were very soft and of excellent quality, unparalleled. Using warp and weft threads, she wove it very tightly, finely, and evenly. Working diligently in this way, she wove the Tu, and said to her husband, 'Now this white Tu is a superior, exquisite, and soft fabric, worth a thousand gold pieces. You can take it out to sell. If someone offers a thousand gold pieces, you can sell it to them. If someone offers less than a thousand gold pieces, you should quietly say in a place where no one is around, that no one here can recognize this exquisite Tu.' After saying these words, you should take it to trade elsewhere. At that time, Mandanm the Brahmin, as his wife had said, took this fine Tu to the market to trade, but no one offered a thousand gold pieces. He remembered his wife's words and said, 'No one in the great city of Champa can recognize this fine Tu.' After saying this, he took the Tu home and discussed it with his wife. Since no one is offering this price, they should go to another country, where there must be someone who recognizes its value. They discussed it with each other. At that time, the Brahmin also put on an old monk's robe, and together with the new Tu, placed it in the handle of an umbrella, and followed the merchant group, walking discreetly, gradually leaving his country. Arriving at Rajagrha (Rajagrha, an ancient Indian city), passing through the tax station at the border of the two countries, these...
商人，既至彼已，置隨行物，聚集一處。時守稅人，次第搜撿，彼諸商人，即各以其所應稅物，輸納于王。眾中唯有曼[寧*也]怛謨婆羅門，隱覆先置柄中白㲲，而不輸納，獨在一面。
是時稅場之側，先所安立標記之柱，其所置鈴，自然作聲。彼守稅人，即知眾中有隱稅者，乃謂商主言：「今此柱上鈴自作聲，非風吹動，非人搖擊，我已審知，汝此眾中，豈非有人隱覆稅物不輸納邪？」時守稅人即速呼集，重複搜撿，於此眾中，不見一人有其稅物隱不納者。時諸商人，互相知悉無稅物已，咸欲前進，鈴又作聲。如是數四，累細撿覆，無隱稅者。商主乃謂守稅人言：「我此眾中無隱稅者，必是他眾私隱前去。」作是言已，眾共僉議，謂是此一婆羅門，隱覆稅物。
乃至最後，彼守稅人于曼[寧*也]怛謨婆羅門處，執而不捨，堅求其稅。時婆羅門言：「汝今何故而相謀執？汝已顯見我實無物，若有少物隱不納者，罄我所有，悉以輸稅。」作是言已，鈴又作聲。時守稅人只於此婆羅門處，委細搜撿，乃謂彼言：「咄！婆羅門！汝今何故，堅隱稅物，而不肯納？汝今聞此鈴聲頻震，是事希有，汝今當知，此柱之下，必有天神，而作加護，汝宜輸物無自貽咎。」
婆羅門言：「天神加力，我信是實。」
【現代漢語翻譯】 現代漢語譯本： 商人們到達目的地后，安置好隨身攜帶的物品，聚集在一處。這時，負責收稅的官員依次檢查，商人們各自繳納了他們應繳的稅物給國王。人群中只有曼[寧也]怛謨（Manningyatamo）婆羅門，他隱藏了事先放置在手杖中的白色細毛織物，沒有繳納，獨自站在一邊。 這時，在稅場旁邊，先前設立的作為標記的柱子上的鈴鐺，自然地響了起來。收稅的官員立刻知道人群中有隱瞞稅物的人，於是對商隊首領說：『現在這柱子上的鈴鐺自己響了，不是風吹動的，也不是人搖晃的，我已經清楚地知道，你們這些人當中，難道不是有人隱藏了稅物沒有繳納嗎？』收稅的官員立刻召集眾人，重新搜查，在這群人中，沒有發現一個人有隱藏稅物不繳納的。這時，商人們互相知道彼此都沒有隱藏稅物，都想往前走，鈴鐺又響了。像這樣多次，反覆仔細地檢查，都沒有發現隱藏稅物的人。商隊首領就對收稅的官員說：『我們這些人中沒有隱藏稅物的人，一定是其他人私自隱藏后離開了。』說了這些話后，大家一致認為，是這個婆羅門隱藏了稅物。 直到最後，收稅的官員抓住曼[寧也]怛謨（Manningyatamo）婆羅門不放，堅持要他繳納稅款。這時，婆羅門說：『你們現在為什麼合謀抓住我？你們已經清楚地看到我確實沒有東西，如果我有少量東西隱藏不繳納，我願意把我所有的東西都拿出來繳稅。』說了這些話后，鈴鐺又響了。收稅的官員只在這個婆羅門處，仔細地搜查，然後對他說：『喂！婆羅門！你現在為什麼堅持隱藏稅物，而不肯繳納？你現在聽到這鈴鐺頻繁震動，這是很稀奇的事情，你現在應當知道，這柱子下面，一定有天神在加持保佑，你最好繳納稅物，不要自找麻煩。』 婆羅門說：『天神加持，我相信這是真的。』
【English Translation】 English version: Merchants, having arrived at their destination, placed their belongings and gathered in one place. At that time, the tax collectors examined them in order, and the merchants each paid the king the taxes they owed. Among them was only Manningyatamo (Manningyatamo, a proper noun) Brahmin, who concealed the white woolen fabric that he had placed in his staff beforehand, and did not pay the tax, standing alone on one side. At that time, next to the tax collection site, the bell on the pillar that had been erected as a marker rang naturally. The tax collectors immediately knew that there were people in the crowd who were concealing taxes, and said to the leader of the merchants: 'Now the bell on this pillar is ringing by itself, not blown by the wind, nor shaken by anyone. I already know clearly that among you, is there not someone who is concealing taxes and not paying them?' The tax collectors immediately gathered everyone and searched again. Among this group, they did not find anyone who had concealed taxes and not paid them. At this time, the merchants knew that each other had no concealed taxes and wanted to move forward, but the bell rang again. Like this, several times, repeatedly and carefully examining, they found no one concealing taxes. The leader of the merchants then said to the tax collectors: 'Among us, there is no one concealing taxes. It must be that others have secretly concealed them and left.' After saying these words, everyone unanimously agreed that it was this Brahmin who had concealed taxes. Until the very end, the tax collectors seized Manningyatamo (Manningyatamo, a proper noun) Brahmin and would not let him go, insisting that he pay the tax. At this time, the Brahmin said: 'Why are you now conspiring to seize me? You have already clearly seen that I have nothing. If I have a small amount of something concealed and not paid, I am willing to take out everything I own to pay the tax.' After saying these words, the bell rang again. The tax collectors only at this Brahmin's place, carefully searched, and then said to him: 'Hey! Brahmin! Why are you now insisting on concealing taxes and refusing to pay? You are now hearing this bell frequently vibrating, this is a rare thing. You should now know that under this pillar, there must be a deity adding protection. You should pay the tax and not bring trouble upon yourself.' The Brahmin said: 'The deity is adding power, I believe this is true.'
言已於傘柄中，出其白㲲示守稅人，作如是言：「此即是我所隱稅物，汝宜收之。」
時守稅人受此㲲已，謂婆羅門言：「既不輸王，非我所受，回奉天神。」言已持㲲掛于柱上，復謂婆羅門言：「我已掛㲲，奉彼天神，汝或欲者，當自取之。」時婆羅門即取其㲲，而乃前進，於一靜處，亦復如前安傘柄內，隱覆而行，漸次入于王舍城中。
時婆羅門顯張其㲲，貨於市肆，冀望有人酬千金價；如是周行，竟無有人酬千金者。時，婆羅門作是唱言：「王舍大城，無人辯識此妙細㲲。」唱是言時，光明長者乘以寶象，方從王宮，還歸自舍。適聞此語，而忽驚愕，即時暫住，謂婆羅門言：「汝今何故於此城中，出輕易語？」彼婆羅門，即時無答。光明長者言：「汝宜具說此事元因。」
婆羅門言：「我從本國，持此二假上妙細㲲，而來貿易，若人酬我千金價者，我即與之，我已周行，無人酬價。」
光明長者言：「汝可持來，我暫觀視。」時婆羅門即隨長者，至於舍中，乃展其㲲，示于長者。長者見已，即能辯識，乃謂婆羅門言：「今此二㲲，一新一故，故者酬汝五百金錢。」
婆羅門言：「長者所酬，其價未當。」
光明長者言：「我今現見，此是故物，浣濯乃新。」長者即時將此
【現代漢語翻譯】 現代漢語譯本： 他說著，從傘柄中取出那塊白㲲（bái dié，白色細絹），向守稅人展示，並說道：『這就是我所隱瞞的稅物，你應該收下它。』 當時，守稅人接過這塊㲲，對婆羅門（pó luó mén，古印度僧侶）說：『既然不是進獻給國王的，我就不能接受，還是獻給天神吧。』說完，就把㲲掛在柱子上，又對婆羅門說：『我已經把㲲掛起來，獻給天神了，如果你想要，就自己拿去吧。』當時，婆羅門就取回了那塊㲲，然後繼續前進，在一個安靜的地方，又像之前一樣把㲲藏在傘柄里，遮掩著行走，漸漸地進入了王舍城（wáng shě chéng，古印度城市名）中。 當時，婆羅門顯眼地張開他的㲲，在市場上叫賣，希望有人能出千金的價格購買；這樣四處走動，竟然沒有人出千金的價格。當時，婆羅門就說道：『王舍大城，竟然沒有人能辨識這美妙的細㲲。』當他說這句話的時候，光明長者（guāng míng zhǎng zhě，人名）正乘坐著寶象，從王宮返回自己的住所。恰好聽到這句話，感到非常驚訝，立刻停了下來，對婆羅門說：『你現在為什麼在這城中，說這樣輕率的話？』那婆羅門，一時沒有回答。光明長者說：『你應該詳細地說出這件事的來龍去脈。』 婆羅門說：『我從我的國家，帶著這兩塊上好的細㲲，前來做買賣，如果有人出千金的價格，我就賣給他，我已經四處走動，沒有人出這個價格。』 光明長者說：『你可以拿來，我先看看。』當時，婆羅門就跟隨長者，到了他的住所，然後展開那塊㲲，給長者看。長者看了之後，立刻就能辨識出來，於是對婆羅門說：『現在這兩塊㲲，一塊是新的，一塊是舊的，舊的這塊我出五百金錢。』 婆羅門說：『長者出的價格，不太合適。』 光明長者說：『我現在看到，這確實是舊的東西，洗過之後才像新的。』長者立刻就要把這塊㲲拿去
【English Translation】 English version: Having said this, he took out the white 'tè' (bái dié, fine white silk) from the umbrella handle, showed it to the tax collector, and said: 'This is the taxable item I was concealing; you should collect it.' At that time, the tax collector received the 'tè', and said to the Brahmin (pó luó mén, ancient Indian priest): 'Since it is not for the king, I cannot accept it; I will offer it to the gods.' Having said this, he hung the 'tè' on a pillar, and further said to the Brahmin: 'I have hung the 'tè', offering it to the gods; if you want it, you can take it yourself.' At that time, the Brahmin took back the 'tè', and then proceeded forward. In a quiet place, he again concealed the 'tè' inside the umbrella handle as before, covering it as he walked, gradually entering the city of Rājagṛha (wáng shě chéng, name of an ancient Indian city). At that time, the Brahmin conspicuously displayed his 'tè', hawking it in the market, hoping someone would offer a thousand gold coins for it; he walked around like this, but no one offered a thousand gold coins. At that time, the Brahmin said: 'In this great city of Rājagṛha, no one can recognize this wonderful fine 'tè'.' As he said this, the wealthy householder Guangming (guāng míng zhǎng zhě, personal name) was riding a precious elephant, returning from the royal palace to his residence. He happened to hear this, and was very surprised. He stopped immediately, and said to the Brahmin: 'Why are you saying such frivolous words in this city?' The Brahmin did not answer for a moment. The wealthy householder Guangming said: 'You should explain the whole story in detail.' The Brahmin said: 'I came from my country, bringing these two excellent fine 'tè' to trade. If someone offers me a thousand gold coins, I will sell it to him. I have walked around everywhere, but no one has offered that price.' The wealthy householder Guangming said: 'You can bring it here, let me take a look.' At that time, the Brahmin followed the householder to his residence, and then unfolded the 'tè', showing it to the householder. After the householder saw it, he could immediately recognize it, and said to the Brahmin: 'Now these two 'tè', one is new and one is old. I will offer you five hundred gold coins for the old one.' The Brahmin said: 'The price offered by the householder is not suitable.' The wealthy householder Guangming said: 'I can see now that this is indeed an old item, it only looks new after being washed.' The householder was about to take this 'tè' away immediately
故㲲，于重樓上，自空投下，其㲲體重，即速墜地。光明長者復謂婆羅門言：「餘一新㲲，我欲觀視。」時婆羅門，即取新㲲，持授長者。長者觀已，亦復如前，向空投下，其㲲體輕，良久徐徐方乃墜地。
彼婆羅門即生信重，乃作是言：「光明長者有大威力，今此細㲲，若新若故，我悉奉汝，不取其價，汝當受之。」
長者答言：「我家巨富，汝歷艱辛，安可無名受汝此物？我今各與汝千金錢，鬻我二㲲。」時婆羅門得其價已，持還所止。
光明長者先以故㲲，授彼家僮，后將新㲲，自作凈巾，而常受用。乃至后時，光明長者用是巾已，向日𣉜曝。
是時，頻婆娑羅王臣佐圍繞，方欲上殿，忽為暴風，飄其浴巾，落於王前。時頻婆娑羅王，謂侍臣言：「今此細㲲，從何所來？唯應王者，乃可受用。」侍臣白言：「大王曾聞，轉輪聖王臨位七日，天雨黃金，王今統臨，天雨細㲲，后必非久亦雨黃金。」
王言：「汝等知不？我聞佛記，光明長者現於人中受天勝福，今此細㲲，必應是彼所用之物，風飄至此，可召其人而還授之。」
是時，光明長者即至王前，王言：「長者！佛先記汝，現於人中受天勝福，今此細㲲，必汝所有，今還授汝。」
時，光明長者鞠躬伸手，捧受
【現代漢語翻譯】 現代漢語譯本 於是，（光明長者）在重樓上，從空中扔下舊的浴巾，那浴巾因為自身沉重，很快就墜落到地上。光明長者又對婆羅門說：『我還有一條新的浴巾，我想看看。』當時，婆羅門就取出新的浴巾，拿給長者。長者看了之後，也像之前一樣，向空中扔下，那浴巾因為質地輕盈，過了很久才慢慢地落到地上。
那婆羅門立刻產生了敬佩之情，於是說道：『光明長者有很大的威力，現在這些浴巾，無論是新的還是舊的，我都全部奉獻給您，不要任何價錢，您就收下吧。』
長者回答說：『我家非常富有，你經歷了這麼多辛苦，怎麼能無緣無故地接受你的東西呢？我現在給你每個浴巾一千金錢，買下你的兩條浴巾。』當時，婆羅門得到了錢，就拿著回到了住處。
光明長者先將舊的浴巾，交給家裡的僕人使用，後來將新的浴巾，自己當作乾淨的抹布，經常使用。直到後來，光明長者用完這塊抹布后，把它放在太陽下晾曬。
當時，頻婆娑羅王（Bimbisara，古印度摩揭陀國國王）被大臣們簇擁著，正要上殿，忽然一陣暴風，吹走了他的浴巾，落在了國王面前。當時頻婆娑羅王對侍臣說：『這塊細布，是從哪裡來的？只有王者，才可以享用。』侍臣稟告說：『大王曾經聽說，轉輪聖王（Chakravarti，擁有統治世界的理想明君）即位七天，天降黃金，大王現在統治天下，天降細布，以後不久也一定會降下黃金。』
國王說：『你們知道嗎？我聽佛陀說過，光明長者（Jyotishka，人名）現在人間享受著天上的殊勝福報，這塊細布，一定是他的東西，被風吹到這裡，可以召他來，把東西還給他。』
當時，光明長者立刻來到國王面前，國王說：『長者！佛陀之前就說過你，現在人間享受著天上的殊勝福報，這塊細布，一定是你的東西，現在還給你。』
當時，光明長者鞠躬伸手，捧著接受。
【English Translation】 English version Therefore, (Jyotishka) on the high tower, threw the old cloth down from the air. Because of its weight, the cloth quickly fell to the ground. Jyotishka then said to the Brahmin: 'I have another new cloth, I want to see it.' At that time, the Brahmin took out the new cloth and gave it to the elder. After the elder looked at it, he also threw it into the air as before. Because the cloth was light, it slowly fell to the ground after a long time.
The Brahmin immediately developed respect and faith, and then said: 'Jyotishka has great power. Now, whether these cloths are new or old, I will offer them all to you without asking for any price. Please accept them.'
The elder replied: 'My family is very wealthy. You have gone through so much hardship. How can I accept your things for no reason? I will now give you a thousand gold coins for each cloth to buy your two cloths.' At that time, the Brahmin got the money and took it back to his residence.
Jyotishka first gave the old cloth to the servants at home to use, and later used the new cloth as a clean towel for himself, and used it often. Until later, after Jyotishka used this towel, he put it in the sun to dry.
At that time, King Bimbisara (Bimbisara, King of Magadha in ancient India) was surrounded by his ministers and was about to enter the palace when suddenly a gust of wind blew away his bath towel and it fell in front of the king. At that time, King Bimbisara said to his attendants: 'Where did this fine cloth come from? Only a king can enjoy it.' The attendants reported: 'Your Majesty once heard that when a Chakravarti (Chakravarti, an ideal monarch with the power to rule the world) ascended the throne for seven days, gold rained from the sky. Now that Your Majesty rules the world, fine cloth rains from the sky, and gold will surely rain down soon.'
The king said: 'Do you know? I heard the Buddha say that Jyotishka (Jyotishka, a personal name) is now enjoying the supreme blessings of heaven in the human world. This fine cloth must be his. It was blown here by the wind. You can summon him and return it to him.'
At that time, Jyotishka immediately came to the king. The king said: 'Elder! The Buddha said before that you are now enjoying the supreme blessings of heaven in the human world. This fine cloth must be yours. I will return it to you now.'
At that time, Jyotishka bowed and reached out his hands to receive it.
其㲲，受已觀見，是己所有，即白王言：「此是我家所用凈巾，適因曝于日中，風飄至此，其事如實。」
王言：「長者！佛記于汝，受天勝福，吉祥相現，佛語諦誠，其事如是。」又言：「長者！汝今勝相若此，何不請王于汝舍中，暫一觀視？」
長者白言：「愿王今時幸我小舍。」王言：「長者！汝可先還備諸飲食。」
長者白言：「大王！受天福者，不假營造自然成辦，愿王臨幸。」
爾時，頻婆娑羅王即與臣佐圍繞，出詣光明長者舍。長者前導，王至彼舍，于其外門，見守門婢，色相殊異，王乃暫住，長者白言：「大王何故住而不進？」
王言：「長者！我見汝妻，故乃暫住。」
長者白言：「此非我妻，是守門婢。」
王即前行至中門外，又見一守門婢，王復不進，長者白言：「王復何故住而不進？」王同前答。長者白言：「此非我妻，亦是守中門婢。」
王即前進入于中門，見摩尼寶地上，有蟲魚流水之相，王意謂是池沼，在此亦復暫住。長者白言：「大王何故住而不進？」
王言：「此處有水，故不前進。」
長者白言：「大王！此處無水，是摩尼寶所成之地。」
王言：「長者！若是寶地，何故有諸蟲魚流水等相？」
【現代漢語翻譯】 現代漢語譯本： 之後，光明長者接受了凈巾，仔細觀看，確認是自己家的東西，便稟告頻婆娑羅王（King Bimbisara）說：『這確實是我家使用的乾淨的擦拭布，剛才因為在太陽下晾曬，被風吹到這裡，事情確實如此。』
頻婆娑羅王（King Bimbisara）說：『長者！佛陀曾預言你將獲得天上的殊勝福報，吉祥的徵兆已經顯現，佛陀的話真實不虛，事情確實如此。』又說：『長者！你現在如此吉祥，為何不邀請我到你的府邸中，稍微參觀一下呢？』
光明長者回答說：『希望大王現在能光臨我的寒舍。』頻婆娑羅王（King Bimbisara）說：『長者！你可先回去準備一些飲食。』
光明長者回答說：『大王！蒙受天福之人，不需要特別準備，一切自然具備，希望大王能夠光臨。』
當時，頻婆娑羅王（King Bimbisara）便與大臣侍從們一同前往光明長者的府邸。光明長者在前面引導，頻婆娑羅王（King Bimbisara）到達長者府邸的外門，看見守門的女僕，容貌非常出衆，頻婆娑羅王（King Bimbisara）便暫時停了下來。光明長者問道：『大王為何停住不前？』
頻婆娑羅王（King Bimbisara）說：『長者！我看見你的妻子，所以暫時停了下來。』
光明長者回答說：『這不是我的妻子，只是守門的女僕。』
頻婆娑羅王（King Bimbisara）便繼續前行，到達中門外，又看見一個守門的女僕，頻婆娑羅王（King Bimbisara）再次停住不前，光明長者問道：『大王又為何停住不前？』頻婆娑羅王（King Bimbisara）回答與之前相同。光明長者回答說：『這不是我的妻子，也是守中門的女僕。』
頻婆娑羅王（King Bimbisara）便進入中門，看見摩尼寶地上，有蟲魚流水等景象，頻婆娑羅王（King Bimbisara）以為是池塘，因此又暫時停了下來。光明長者問道：『大王為何停住不前？』
頻婆娑羅王（King Bimbisara）說：『這裡有水，所以不往前走。』
光明長者回答說：『大王！這裡沒有水，是摩尼寶所形成的地面。』
頻婆娑羅王（King Bimbisara）說：『長者！如果是寶地，為何會有蟲魚流水等景象？』
【English Translation】 English version: Thereupon, Sudatta, having received the cloth and examined it, recognizing it as his own, reported to King Bimbisara (頻婆娑羅王): 'This is indeed the clean cloth used in my household. It was blown here by the wind while drying in the sun. The matter is as I have stated.'
The King said, 'O Sudatta! The Buddha has foretold that you would receive celestial blessings, and auspicious signs have appeared. The Buddha's words are true and accurate. It is indeed so.' He further said, 'O Sudatta! Since you now possess such auspicious signs, why not invite me to your residence for a brief visit?'
Sudatta replied, 'I wish that Your Majesty would grace my humble abode at this time.' The King said, 'O Sudatta! You should return first and prepare some food and drink.'
Sudatta replied, 'O Great King! One who receives heavenly blessings does not need to prepare anything; everything is naturally provided. I hope Your Majesty will honor me with your presence.'
At that time, King Bimbisara (頻婆娑羅王), surrounded by his ministers and attendants, set out for Sudatta's residence. Sudatta led the way, and when the King arrived at the outer gate of Sudatta's house, he saw a gatekeeper whose appearance was extraordinary. The King paused. Sudatta asked, 'Why does Your Majesty stop and not proceed?'
The King said, 'O Sudatta! I see your wife, so I pause.'
Sudatta replied, 'This is not my wife; she is merely a gatekeeper.'
The King then proceeded to the outside of the middle gate, where he saw another gatekeeper. Again, the King did not proceed. Sudatta asked, 'Why does Your Majesty again stop and not proceed?' The King gave the same answer as before. Sudatta replied, 'This is not my wife either; she is also a middle gatekeeper.'
The King then entered through the middle gate and saw on the ground made of mani jewels, images of insects, fish, and flowing water. The King thought it was a pond and paused again. Sudatta asked, 'Why does Your Majesty stop and not proceed?'
The King said, 'There is water here, so I do not proceed.'
Sudatta replied, 'O Great King! There is no water here; it is a ground made of mani jewels.'
The King said, 'O Sudatta! If it is a jeweled ground, why are there images of insects, fish, and flowing water?'
長者白言：「大王！上有旋輪雕鏤蟲魚等相，下是摩尼寶光映照故爾。」王雖聞是說，猶故未信，即時取自指環，前擲于地，環擊地聲，王乃信是摩尼寶地。
時頻婆娑羅王既入其舍，處師子座。時長者妻出拜王前，而忽淚下。王言：「長者！汝妻何故見王垂淚？」
長者白言：「大王！妻拜王前，何敢垂淚？但為王所著衣有木煙氣煙薰目故，而忽淚下。是故，大王！受天福者，所欲飲食，有如意寶，自然能出。」
爾時，頻婆娑羅王在長者舍，住經七日忘還王宮。時諸臣寮，共詣阿阇世太子所，白言：「太子！王在光明長者舍，經今七日，於國政事，有所妨廢，太子宜往請王還宮。」
時阿阇世太子，即詣光明長者舍，白父王言：「我王何故忘還王宮？於國政事，有所妨廢。」王言：「我在此舍，始經一日，國有政事，汝豈不能暫代吾治？」
太子白言：「父王當知，住於此舍，已經七日。」
王聞是語，顧視光明長者問言：「實不？」長者白言：「實爾，大王！已經七日。」
王言：「長者！汝此舍中，觀於何相，以分晝夜？」長者白言：「華開華合，以分晝夜；異鳥和鳴，及不和鳴，以分晝夜；摩尼寶珠光現不現，以分晝夜。其或有華合而非夜，有華開而非晝；有
【現代漢語翻譯】 現代漢語譯本 長者回答說：『大王！上面有旋轉的輪子，雕刻著蟲魚等圖案，下面是摩尼寶珠（Mani jewel，一種寶珠）的光芒映照，所以如此。』國王雖然聽了這話，仍然不相信，隨即取下自己的指環，扔在地上，指環撞擊地面的聲音，國王才相信這是摩尼寶地。 當時頻婆娑羅王（King Bimbisara）進入長者的住所，坐在獅子座上。這時，長者的妻子出來拜見國王，忽然流下眼淚。國王說：『長者！你的妻子為何見到我而流淚？』 長者回答說：『大王！我的妻子拜見您，怎敢流淚？只是因為大王您所穿的衣服有木煙氣，煙燻了她的眼睛，所以忽然流淚。因此，大王！受到天福的人，所想要的飲食，就像如意寶（Cintamani，能實現願望的寶珠）一樣，自然就能出現。』 當時，頻婆娑羅王在長者的住所住了七天，忘記返回王宮。這時，各位大臣一同前往阿阇世太子（Prince Ajatasattu）那裡，稟告說：『太子！國王在光明長者（Luminous Elder）的住所，已經七天了，對國家政事有所妨礙，太子應該去請國王回宮。』 當時，阿阇世太子就前往光明長者的住所，對父王說：『父王為何忘記返回王宮？對國家政事有所妨礙。』國王說：『我在這住所，才過了一天，國家有政事，你難道不能暫時代替我處理嗎？』 太子回答說：『父王應該知道，住在這住所，已經七天了。』 國王聽了這話，回頭看著光明長者問道：『確實如此嗎？』長者回答說：『確實如此，大王！已經七天了。』 國王說：『長者！你在這住所中，觀察什麼現象來區分白天和黑夜？』長者回答說：『花開花合，用來區分白天和黑夜；不同的鳥鳴叫和諧或不和諧，用來區分白天和黑夜；摩尼寶珠的光芒顯現或不顯現，用來區分白天和黑夜。有時有花合攏卻不是夜晚，有花開放卻不是白天；有
【English Translation】 English version The elder replied, 'Great King! Above, there are rotating wheels, carved with images of insects, fish, and the like. Below, there is the light of the Mani jewel (Mani jewel, a type of precious gem) reflecting, hence it appears as such.' Although the king heard this explanation, he still did not believe it. Immediately, he took off his own finger ring and threw it to the ground. The sound of the ring striking the ground convinced the king that it was indeed a Mani jewel ground. At that time, King Bimbisara (King Bimbisara) entered the elder's residence and sat on the lion throne. Then, the elder's wife came out to bow before the king and suddenly shed tears. The king said, 'Elder! Why does your wife weep upon seeing me?' The elder replied, 'Great King! How would my wife dare to weep upon seeing you? It is only because the clothes you are wearing have the smell of wood smoke, which has irritated her eyes, causing her to shed tears. Therefore, Great King! Those who receive heavenly blessings, whatever food and drink they desire, it appears naturally, like a Cintamani (Cintamani, a wish-fulfilling jewel).' At that time, King Bimbisara stayed in the elder's residence for seven days, forgetting to return to the royal palace. Then, the various ministers went together to Prince Ajatasattu (Prince Ajatasattu) and reported, 'Prince! The king has been in the residence of the Luminous Elder (Luminous Elder) for seven days now, which is hindering the affairs of the state. The prince should go and request the king to return to the palace.' At that time, Prince Ajatasattu went to the residence of the Luminous Elder and said to his father, the king, 'Why has Father King forgotten to return to the royal palace? It is hindering the affairs of the state.' The king said, 'I have only been in this residence for one day. If there are state affairs, can you not temporarily handle them in my place?' The prince replied, 'Father King should know that you have been staying in this residence for seven days.' Upon hearing these words, the king turned to look at the Luminous Elder and asked, 'Is this really so?' The elder replied, 'It is indeed so, Great King! It has been seven days.' The king said, 'Elder! In this residence of yours, what phenomena do you observe to distinguish between day and night?' The elder replied, 'The opening and closing of flowers are used to distinguish between day and night; the harmonious or discordant sounds of different birds are used to distinguish between day and night; the appearance or non-appearance of the light of the Mani jewel is used to distinguish between day and night. Sometimes there are flowers that close but it is not night, and there are flowers that open but it is not day; there are
珠光隱而非夜，有珠光現而非晝；有異鳥寂然而非夜，有異鳥和鳴而非晝。」
時，頻婆娑羅王聞是事已，即謂光明長者言：「我信佛語，真實無妄。佛所說汝現於人中受天勝福，其事如實。」時頻婆娑羅王言已，出長者舍。
彼阿阇世太子，方出舍時，私竊取一摩尼寶珠名扇恒俱，授一侍人，還王宮已，召而謂言：「適所授汝摩尼寶珠，汝可持來，我欲觀視。」侍人開手欲奉太子，其珠不見，即時白言：「不知此珠失於何處？」是時太子，即將侍人而行捶打。
光明長者以天福力，即知其事，來問太子言：「何故捶打此侍人耶？」
太子答言：「我適汝舍，盜摩尼珠，授此侍人，今忽隱諱。我已作盜，此復轉盜，其罪愈甚，故行捶打。」
長者白言：「汝取我珠，此不名盜，今既不見，亦非他盜，此珠現今覆在我舍。何以故？受天福者，方可用故。太子若復別有所欲，悉當奉汝，我無所吝。」
時阿阇世太子，心生疑念：「我今於此長者，未有希取，將來我父頻婆娑羅王命終已后，我乃求彼財寶諸物。」作是念已，阿阇世太子與提婆達多，結構異謀，害父王命。
乃至后時，殺其父已，自行灌頂，處於王位，乃召光明長者而謂言曰：「長者可為我兄，欲就汝舍而共居止
【現代漢語翻譯】 現代漢語譯本：『有寶珠的光芒隱沒，但並非在夜晚；有寶珠的光芒顯現，但並非在白天；有一種奇異的鳥寂靜無聲，但並非在夜晚；有一種奇異的鳥和諧鳴叫，但並非在白天。』
當時，頻婆娑羅王（Bimbisara，古印度摩揭陀國國王）聽聞此事後，就對光明長者說：『我相信佛陀的話，真實不虛。佛陀所說你在人群中享受天上的殊勝福報，這件事確實如此。』當時頻婆娑羅王說完，離開了長者的住所。
那阿阇世（Ajatasattu，頻婆娑羅王之子）太子，剛出長者住所時，私下偷取了一顆摩尼寶珠，名叫扇恒俱（扇恒俱，名稱待考），交給一個侍從，回到王宮后，召見侍從並對他說：『剛才我交給你的摩尼寶珠，你可以拿來，我想看看。』侍從打開手想奉上給太子，那寶珠卻不見了，立刻稟告說：『不知道這寶珠遺失在什麼地方了？』當時太子，就拉著侍從進行捶打。
光明長者憑藉天上的福力，立刻知道了這件事，來問太子說：『為什麼捶打這個侍從呢？』
太子回答說：『我剛才在你家，偷了摩尼寶珠，交給這個侍從，現在他卻隱瞞不說。我已經做了偷盜之事，他現在又轉而偷盜，他的罪過更加嚴重，所以才捶打他。』
長者稟告說：『你拿我的寶珠，這不叫偷盜，現在既然不見了，也不是別人偷的，這寶珠現在又在我的住所。為什麼呢？因為只有接受天福的人，才可以使用它。太子如果還有別的想要的東西，我都應當奉獻給你，我沒有什麼捨不得的。』
當時阿阇世太子，心中產生疑慮：『我現在對這位長者，還沒有什麼希求，將來我父王頻婆娑羅王命終之後，我再求取他的財寶等物。』產生這樣的念頭后，阿阇世太子與提婆達多（Devadatta，佛陀的堂兄弟）勾結，策劃異謀，殺害父王的性命。
乃至後來，殺害了他的父親之後，自己舉行灌頂儀式，登上王位，於是召見光明長者並對他說：『長者可以做我的兄長，我想去你的住所一起居住。』
【English Translation】 English version: 'There is a pearl's light hidden, but not at night; there is a pearl's light revealed, but not during the day; there is a strange bird silent, but not at night; there is a strange bird harmoniously singing, but not during the day.'
At that time, King Bimbisara (Bimbisara, King of Magadha in ancient India), having heard of this matter, said to the Brightness Elder: 'I believe the Buddha's words, which are true and without falsehood. What the Buddha said, that you receive heavenly blessings among people, is indeed true.' Having spoken, King Bimbisara departed from the elder's residence.
Prince Ajatasattu (Ajatasattu, son of King Bimbisara), just as he was leaving the elder's residence, secretly stole a Mani jewel named Sanhengju (扇恒俱, name to be verified), and gave it to an attendant. After returning to the palace, he summoned the attendant and said: 'The Mani jewel I just gave you, you may bring it to me, I wish to see it.' The attendant opened his hand to present it to the prince, but the jewel was not there. He immediately reported: 'I do not know where this jewel is lost.' At that time, the prince seized the attendant and began to beat him.
The Brightness Elder, by the power of his heavenly blessings, immediately knew of this matter, and came to ask the prince: 'Why are you beating this attendant?'
The prince replied: 'I just stole a Mani jewel from your house, and gave it to this attendant, but now he conceals it. I have already committed theft, and now he in turn steals, his crime is even greater, therefore I am beating him.'
The elder reported: 'Your taking my jewel is not called theft. Now that it is not seen, it is not stolen by another. This jewel is now back in my residence. Why? Because only those who receive heavenly blessings can use it. If the prince desires anything else, I shall offer it to you, I have nothing to be stingy about.'
At that time, Prince Ajatasattu had doubts in his mind: 'I have no desires from this elder now. In the future, after my father King Bimbisara has passed away, I will seek his treasures and possessions.' Having had this thought, Prince Ajatasattu conspired with Devadatta (Devadatta, Buddha's cousin) to plot a different scheme, to kill his father.
Even later, after killing his father, he performed the enthronement ceremony himself, ascended the throne, and then summoned the Brightness Elder and said to him: 'Elder, you may be my brother, I wish to go to your residence and live together.'
，凡有所須，汝應給我。」
時光明長者作是思惟：「頻婆娑羅王正法治世，此人猛惡又復勃逆殺其父王，私自灌頂處於王位，今於我前，出矯誑語。欲止我舍，我應隨順，我若違彼，必因此人，壞我家族。」作是念已，白言：「大王！我知汝心，必有所欲，愿就我舍，凡有所須，隨意受用，我當於后卻往王宮。」
阿阇世王言：「若能如是，乃為甚善。」作是議已，是時大王先詣其舍，長者還復來詣王宮。
長者所有天人吉祥勝相，寶藏諸物，長者行處而悉隨至。彼阿阇世王在長者舍，見珍寶藏，七遍出現，七遍隱沒，作是思惟：「今此舍中，寶藏諸物，必隨彼去，我不能得。我今宜應別設異謀，潛遣數人極兇惡者，同載一車，往光明長者所，盜竊珍寶。」彼人到已，巧設計謀，伺行盜竊。
時光明長者，在高樓上，侍女圍繞。時諸侍女見此車中所載之人，先已默識是兇惡人，來作盜竊。侍女見已，笑指而言：「此是兇惡盜竊之人。」是時，長者忽聞笑言：「具知其事。」於是諸人隱之終夕，至明旦時，多人共見，咸唱是言：「阿阇世王是惡逆人，殺害父王，今復遣諸惡人，來長者所，偷竊珍寶。」
時，阿阇世王知是事已，即遣使人，來光明長者所，謂言：「長者！何故多人輕謗
【現代漢語翻譯】 現代漢語譯本：'凡是您需要的，您都應該告訴我。'
時光明長者心想：'頻婆娑羅王（Bimbisara，古印度摩揭陀國王）以正法治理國家，這個人兇猛惡毒，又違背倫常殺害了他的父王，私自舉行灌頂儀式登上王位，現在在我面前說這些虛假欺騙的話。他想住在我的府邸，我應該順從他，如果我違揹他，他一定會因此毀掉我的家族。' 想到這裡，他回答說：'大王！我知道您的心意，一定有所需求，希望您到我的府邸，凡是您需要的，隨意取用，我之後再回到王宮。'
阿阇世王（Ajatasattu，古印度摩揭陀國王，頻婆娑羅王之子）說：'如果能這樣，那就太好了。' 達成協議后，阿阇世王先去了長者的府邸，長者隨後回到王宮。
長者所有的天人吉祥的象徵，寶藏等物品，都隨著長者的行動而一同前往。阿阇世王在長者的府邸，看到珍寶寶藏，七次出現，七次消失，心想：'現在這府邸中的寶藏等物品，一定會隨著他離去，我無法得到。我現在應該另外想個辦法，秘密派遣一些極其兇惡的人，一同乘坐一輛車，去光明長者的住所，盜竊珍寶。' 那些人到達后，巧妙地設計陰謀，伺機進行盜竊。
時光明長者在高樓上，被侍女們圍繞著。當時，侍女們看到這輛車中所載的人，早就認出是兇惡之人，前來盜竊。侍女們看到后，笑著指著他們說：'這些人是兇惡的盜竊之人。' 這時，長者忽然聽到笑聲，說：'我已經完全知道這件事了。' 於是這些人隱藏了一整夜，到第二天早上，很多人都看到了，都說：'阿阇世王是惡逆之人，殺害了他的父王，現在又派遣這些惡人，來到長者這裡，偷竊珍寶。'
當時，阿阇世王知道這件事後，立即派遣使者，來到光明長者這裡，說：'長者！為什麼這麼多人輕視誹謗'
【English Translation】 English version: 'Whatever you need, you should give it to me.'
The elder Shi Guangming (Shi Guangming, meaning 'Time of Light') thought to himself: 'King Bimbisara (Bimbisara, King of Magadha in ancient India) governs the country with the righteous Dharma. This man is fierce and evil, and he has also committed the heinous act of killing his father and anointing himself as king. Now he is uttering false and deceptive words in front of me. He wants to stay in my mansion. I should comply with him. If I disobey him, he will surely destroy my family because of this.' Having thought this, he replied: 'Great King! I know your intentions. You must have some needs. I hope you will come to my mansion. Whatever you need, feel free to take it. I will return to the palace later.'
King Ajatasattu (Ajatasattu, King of Magadha in ancient India, son of King Bimbisara) said: 'If it can be like this, that would be excellent.' After reaching an agreement, King Ajatasattu went to the elder's mansion first, and the elder then returned to the palace.
All the auspicious signs of gods and humans, treasures, and other things that the elder possessed followed him wherever he went. King Ajatasattu, in the elder's mansion, saw the treasures appearing seven times and disappearing seven times, and thought to himself: 'Now the treasures and other things in this mansion will surely leave with him. I cannot obtain them. I should devise another plan, secretly send some extremely fierce people, together in a carriage, to the residence of the elder Shi Guangming, to steal the treasures.' After those people arrived, they cleverly devised a scheme, waiting for an opportunity to steal.
The elder Shi Guangming was on the high tower, surrounded by maids. At that time, the maids saw the people in the carriage and had already recognized them as fierce people who had come to steal. After the maids saw them, they laughed and pointed at them, saying: 'These are fierce thieves.' At this time, the elder suddenly heard the laughter and said: 'I already know everything about this matter.' So these people hid for the whole night, and the next morning, many people saw them and all said: 'King Ajatasattu is a wicked person. He killed his father, and now he has sent these evil people to the elder's place to steal treasures.'
At that time, after King Ajatasattu knew about this matter, he immediately sent messengers to the elder Shi Guangming, saying: 'Elder! Why do so many people despise and slander'
於我？」
時光明長者知王意已，即速驅逐惡人令去。長者即自思惟：「阿阇世王極大惡逆，殺害父王，豈非后時亦復於我？致殺害事，我今棄捨一切所有，憶佛先記，于佛法中，出家學道，斷諸煩惱，證阿羅漢。我今宜應投佛出家。」作是思惟已，即出寶藏，施作種種悲愍利樂佈施等事。
佛說光明童子因緣經卷第三 大正藏第 14 冊 No. 0549 佛說光明童子因緣經
佛說光明童子因緣經卷第四
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
爾時，光明長者施作種種悲愍利樂佈施等事已，而不告諸眷屬親愛，潛詣佛所。到已，頭面禮世尊足，前白佛言：「世尊！愿佛今時施我善利，我今于佛法中，樂欲出家，受具足戒，而為苾芻，凈修梵行。愿佛大慈，攝受於我。」
佛言：「善來於我法中，勤修梵行。」作是言時，光明長者鬚髮自落，僧伽梨衣自然著身，成苾芻相。然後執持應器及凈軍，持經七晝夜，心住正念，凈修梵行，威儀可法。如百臘者。
佛以自著僧伽梨衣，與覆其頂，光明苾芻，諸根寂靜，一心正住。是時，空中有聲贊言：「佛於今時與滿意願。」光明苾芻即復發起勤勇堅固之意，諦觀五趣，生死輪迴，動轉循環，無有
【現代漢語翻譯】 現代漢語譯本：『對我嗎？』
時光明長者知道阿阇世王（Ajatasattu，未生怨王）的心意已決，立刻驅逐那些惡人離開。長者於是自己思量：『阿阇世王如此兇惡悖逆，竟然殺害自己的父王，難道以後不會也對我這樣嗎？導致殺身之禍，我現在應當拋棄一切所有，憶念佛陀先前的授記，在佛法中出家修道，斷除各種煩惱，證得阿羅漢果位。我現在應該去投奔佛陀出家。』這樣思量之後，他就取出寶藏，施捨財物，做種種慈悲憐憫、利益安樂的佈施等事。
佛說光明童子因緣經卷第三 大正藏第 14 冊 No. 0549 佛說光明童明童子因緣經
佛說光明童子因緣經卷第四
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
當時，光明長者施捨財物，做了種種慈悲憐憫、利益安樂的佈施等事後，沒有告訴任何眷屬親人，悄悄地來到佛陀所在的地方。到達后，以頭面頂禮世尊的雙足，上前對佛陀說：『世尊！愿佛陀現在賜予我善利，我現在對於佛法，樂於出家，受持具足戒，成為比丘（bhiksu，出家男子），清凈地修習梵行。愿佛陀大慈大悲，攝受我。』
佛陀說：『善來，歡迎你來到我的佛法中，勤奮地修習梵行。』說完這話的時候，光明長者的頭髮和鬍鬚自然脫落，僧伽梨衣（samghati，袈裟）自然穿在身上，成爲了比丘的形象。然後他手持應器（缽）和凈軍（濾水器），持經七個晝夜，心中安住于正念，清凈地修習梵行，威儀可作楷模，如同修行多年的老比丘一樣。
佛陀用自己所穿的僧伽梨衣，覆蓋在他的頭頂上，光明比丘諸根寂靜，一心安住于正念。這時，空中有聲音讚歎說：『佛陀現在給予他圓滿的願望。』光明比丘隨即又發起勤奮勇猛、堅定牢固的意念，仔細觀察五趣（五道），生死輪迴，轉動循環，沒有
【English Translation】 English version: 'To me?'
The Elder Shining Light knew that King Ajatasattu's (阿阇世王, unbegotten enemy) mind was made up, and immediately drove the wicked men away. The elder then thought to himself, 'King Ajatasattu is extremely wicked and rebellious, even killing his own father. Could it be that he will do the same to me in the future? Leading to my death. I should now abandon all my possessions, remember the Buddha's previous prediction, and within the Buddha's Dharma, renounce the household life, cultivate the Way, cut off all afflictions, and attain Arhatship. I should now go and seek refuge with the Buddha and become a monk.' After thinking this, he took out his treasures and gave them away, performing various acts of compassion, kindness, benefit, and joy through almsgiving.
The Sutra of the Causes and Conditions of the Bright Youth, Volume 3 Taisho Tripitaka Volume 14, No. 0549 The Sutra of the Causes and Conditions of the Bright Youth
The Sutra of the Causes and Conditions of the Bright Youth, Volume 4
Translated by the Tripiṭaka Master Shi Hu, Minister of the Court of Imperial Sacrifices, Great Master of Dharma Transmission, bestowed with the Purple Robe by Imperial Decree, from the Western Regions
At that time, after the Elder Shining Light had performed various acts of compassion, kindness, benefit, and joy through almsgiving, without informing any of his relatives or loved ones, he secretly went to where the Buddha was. Upon arriving, he prostrated himself at the feet of the World Honored One and said to the Buddha, 'World Honored One! May the Buddha now bestow upon me goodness and benefit. I now, within the Buddha's Dharma, desire to renounce the household life, receive the full precepts, become a Bhikshu (bhiksu, a male monastic), and purely cultivate Brahma-conduct. May the Buddha, with great compassion, accept me.'
The Buddha said, 'Welcome! Welcome to my Dharma, diligently cultivate Brahma-conduct.' As he spoke these words, the Elder Shining Light's hair and beard naturally fell off, and the Sanghati robe (samghati, monastic robe) naturally adorned his body, transforming him into the appearance of a Bhikshu. Then, holding his alms bowl and water filter, he upheld the teachings for seven days and nights, his mind dwelling in right mindfulness, purely cultivating Brahma-conduct, his demeanor exemplary, like that of a monk of many years.
The Buddha covered his head with his own Sanghati robe, the Bhikshu Shining Light's senses were stilled, and his mind was single-pointedly abiding in right mindfulness. At that time, a voice in the sky praised, saying, 'The Buddha is now granting him his complete wish.' The Bhikshu Shining Light then aroused the intention of diligence, vigor, and steadfastness, carefully observing the five realms (五趣, five destinies), the cycle of birth and death, the revolving and circulating, without
窮盡。眾生諸行，種種差別，墮生死中，唯佛正法，而能解脫。如是觀已，見四諦法，了知生死，遠離三界貪愛之想，視諸金寶與泥土等，斷盡煩惱，證阿羅漢果。三明六通，悉得具足，最上無比，履空高舉，如意自在，於世名聞利養等事，而悉不著，釋梵諸天，咸來供養。
是時會中諸苾芻眾，見是事已，心生疑念，俱白佛言：「世尊！今此光明苾芻，以何因緣，未出家時，現於人中，受天勝福？入佛法中，始出家已，即能斷除一切煩惱，證阿羅漢？」
佛言：「諸苾芻！此光明苾芻宿種善根，今已成熟，逮得所利，如應決定，今正是時。是故光明苾芻，以宿善因緣，獲如是果。
「複次，諸苾芻當知，諸業果報皆從自因所作，非外地界所成，亦非水火風界所成，亦非從余蘊處界成，若善不善，皆由自業，獲諸報應。」
爾時，世尊為諸苾芻說伽陀曰：
「一切眾生所作業， 縱經百劫亦不忘， 因緣和合於一時， 果報隨應自當受。」
佛告諸苾芻：「汝等諦聽光明苾芻往昔因緣。過去九十一劫，有佛出世，號毗婆尸如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其佛與六百二十萬苾芻眾，遊行到滿度摩底大國城中，安止一處。
【現代漢語翻譯】 現代漢語譯本：窮盡一切。眾生所作的種種行為，種種差別，都沉淪在生死輪迴之中，只有佛的正法，才能使他們解脫。像這樣觀察之後，就能見到四諦法（苦、集、滅、道），從而瞭解生死輪迴的真相，遠離對三界（欲界、色界、無色界）的貪愛執著，視金銀珠寶如同泥土瓦礫，斷盡一切煩惱，證得阿羅漢果（斷盡煩惱，不再輪迴的聖者）。具備三明（宿命明、天眼明、漏盡明）六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），一切都圓滿具足，至高無上，無可比擬，能在空中行走，隨意自在，對於世間的名聞利養等事，完全不執著，釋梵諸天（帝釋天和梵天等天神），都來供養他。 當時法會中的各位比丘，看到這件事後，心中產生疑問，一起向佛請教說：『世尊！現在這位光明比丘，因為什麼因緣，在未出家時，在人群中，就能享受到天上的殊勝福報？進入佛法中，剛一出家，就能斷除一切煩惱，證得阿羅漢果？』 佛說：『各位比丘！這位光明比丘過去種下了善根，現在已經成熟，獲得了應得的利益，應該可以確定，現在正是時候。所以光明比丘，憑藉過去種下的善因緣，獲得這樣的果報。』 『此外，各位比丘應當知道，一切業的果報，都是從自身所作的因而來，不是外在的地界所成，也不是水、火、風界所成，也不是從其他的蘊、處、界所成，無論是善業還是不善業，都是由自己的業力，獲得相應的報應。』 當時，世尊為各位比丘說了一個偈子： 『一切眾生所造的業，縱然經過百千劫也不會消失，因緣聚合在一起的時候，果報會隨著因緣自然而然地降臨到自己身上。』 佛告訴各位比丘：『你們仔細聽光明比丘過去世的因緣。過去九十一劫之前，有佛出世，名號是毗婆尸如來（Vipasyin-tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）、明行足（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara-purusa-damya-sarathi）、調御丈夫（Shasta deva-manushyanam）、天人師（Teacher of gods and men）、佛（Buddha）、世尊（Bhagavan）。那位佛與六百二十萬比丘眾，來到滿度摩底（Bandhumati）大國城中，安住在一個地方。
【English Translation】 English version: Exhaustively. All the various actions and differences of sentient beings cause them to fall into the cycle of birth and death. Only the Buddha's true Dharma can liberate them. Having observed in this way, one sees the Four Noble Truths (suffering, origin, cessation, path), understands the truth of birth and death, and distances oneself from the attachment and craving for the three realms (desire realm, form realm, formless realm). One views gold and jewels as equal to mud and dirt, cuts off all afflictions, and attains the fruit of Arhat (a saint who has cut off all afflictions and is no longer subject to rebirth). Possessing the three kinds of knowledge (knowledge of past lives, knowledge of the divine eye, knowledge of the extinction of outflows) and the six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, supernatural power, extinction of outflows), everything is fully complete, supreme and incomparable. One can walk in the air, with ease and freedom, and is completely unattached to worldly fame, gain, and offerings. The Shakra and Brahma heavens (Indra and Brahma and other deities) all come to make offerings. At that time, the Bhikshus (monks) in the assembly, seeing this, had doubts in their minds and all said to the Buddha: 'World Honored One! For what reason is it that this Bright Light Bhikshu, before he left home, enjoyed the superior blessings of the heavens among people? Having entered the Buddha's Dharma, as soon as he left home, he was able to cut off all afflictions and attain Arhatship?' The Buddha said: 'Bhikshus! This Bright Light Bhikshu planted good roots in the past, which have now matured, and he has obtained the benefits he deserved. It should be determined that now is the right time. Therefore, the Bright Light Bhikshu, by virtue of the good causes he planted in the past, has obtained such a result.' 'Furthermore, Bhikshus, you should know that the karmic retributions of all actions arise from their own causes. They are not formed by the external earth element, nor by the water, fire, or wind elements, nor by the other aggregates, sense bases, or realms. Whether good or bad, all are due to one's own karma, which brings about the corresponding retributions.' At that time, the World Honored One spoke the following gatha (verse) for the Bhikshus: 'The karma created by all sentient beings, even after hundreds of kalpas (eons), will not be forgotten. When the causes and conditions come together at the right time, the karmic retribution will naturally be received accordingly.' The Buddha told the Bhikshus: 'Listen carefully to the past causes and conditions of the Bright Light Bhikshu. In the past, ninety-one kalpas ago, a Buddha appeared in the world, named Vipasyin-tathagata (Vipasyin-tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidyacharana-sampanna (Vidyacharana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi), Shasta deva-manushyanam (Shasta deva-manushyanam), Teacher of gods and men (Teacher of gods and men), Buddha (Buddha), Bhagavan (Bhagavan). That Buddha, with a gathering of six million two hundred thousand Bhikshus, arrived in the great city of Bandhumati (Bandhumati) and stayed in one place.'
彼國有王，名滿度摩，其王正信，正法治國，國土廣大，人民熾盛，安隱豐樂，離諸疾苦饑饉等難，亦無斗諍怨害盜賊恐怖，人民和順，善相具足。
「時彼城中，有一長者，名曰積財，於法正信，其家大富，財寶無量，與毗沙門天王等無有異。時彼長者，知毗婆尸如來與苾芻眾，來至城中，即自思惟：『我欲請佛及苾芻眾飲食供養，及就我舍安居三月。』作是思惟已，詣彼佛所。到已，頭面禮佛雙足，退坐一面。
「時，毗婆尸佛乃為長者，如其所應，宣說法要，示教利喜。積財長者聞正法已，即從座起，整治衣服，合掌向佛，而白佛言：『世尊！我今請佛及苾芻眾，就我舍中，飲食供養及就我舍，安居三月，一切所須供給承事，愿佛慈悲赴我所請。』毗婆尸佛即時默然。積財長者見佛默然，知已受請心生歡喜，頭面禮足，即出佛會，還復自舍。
「是時，滿度摩王聞毗婆尸佛與六百二十萬苾芻眾，遊行到此國城之中，即作是念：『我今請佛及苾芻眾，就我宮中，飲食供養，及就我宮安居三月，一切所須，隨應供給。』作是念已，即與臣佐官屬圍繞，詣彼佛所。到已，頭面禮佛雙足，退坐一面。是時彼佛如其所應，為說法要，示教利喜。王聞法已，即從座起，整治衣服，合掌向佛，而白佛言：『
【現代漢語翻譯】 現代漢語譯本： 彼國有一位國王，名叫滿度摩（Manduma，人名），這位國王以正信治理國家，以正法教化百姓。他的國土廣大，人民眾多且生活富足，安寧快樂，遠離各種疾病、饑荒等災難，也沒有爭鬥、怨恨、傷害、盜賊等恐怖事件。人民和睦順從，具備各種美好的品德。
『當時，城中有一位長者，名叫積財（Citarcaya，人名），他對佛法有堅定的信仰。他家非常富有，擁有無量的財寶，可以與毗沙門天王（Vaisramana，四大天王之一，掌管北方）相提並論。當時，這位長者得知毗婆尸如來（Vipasyin，過去七佛之一）與眾比丘來到城中，便心想：『我應該邀請佛陀和比丘僧眾到我家接受飲食供養，並在我家安居三個月。』 這樣想著，他就前往佛陀所在的地方。到達后，他以頭面頂禮佛陀的雙足，然後退到一旁坐下。
『當時，毗婆尸佛為長者宣講佛法，根據他的根器，開示教義，使他受益並心生歡喜。積財長者聽聞正法后，立即從座位上站起來，整理好衣服，合掌向佛陀，說道：『世尊！我現在邀請佛陀和比丘僧眾到我家接受飲食供養，並在我家安居三個月，我將盡一切所能提供所需的一切，懇請佛陀慈悲應允我的請求。』 毗婆尸佛當時保持沉默。積財長者看到佛陀默然不語，知道佛陀已經接受了他的邀請，心中非常歡喜，以頭面頂禮佛足后，離開了佛陀的集會，返回自己的住所。
『這時，滿度摩王聽到毗婆尸佛與六百二十萬比丘僧眾來到他的國家和城市中，便心想：『我現在應該邀請佛陀和比丘僧眾到我的宮殿中接受飲食供養，並在我的宮殿中安居三個月，我將盡一切所能提供所需的一切。』 這樣想著，他就與大臣和官屬們一同前往佛陀所在的地方。到達后，他以頭面頂禮佛陀的雙足，然後退到一旁坐下。當時，佛陀根據他的根器，為他宣講佛法，開示教義，使他受益並心生歡喜。國王聽聞佛法后，立即從座位上站起來，整理好衣服，合掌向佛陀，說道：『
【English Translation】 English version: In that country, there was a king named Manduma. This king governed with righteous faith and ruled the country with the true Dharma. His kingdom was vast, and the people were numerous, prosperous, peaceful, and happy, free from diseases, famines, and other calamities. There were no conflicts, resentments, injuries, thefts, or terrors. The people were harmonious and obedient, possessing all kinds of good qualities.
『At that time, in the city, there was a wealthy man named Citarcaya, who had a firm faith in the Dharma. His family was very rich, possessing immeasurable treasures, comparable to Vaisramana, the Heavenly King. At that time, this wealthy man learned that Vipasyin Tathagata and the Sangha of Bhikshus had come to the city. He thought to himself, 『I should invite the Buddha and the Bhikshu Sangha to my home to receive food offerings and to reside in my home for three months.』 With this thought, he went to where the Buddha was. Upon arriving, he bowed his head to the Buddha's feet and then sat down to one side.
『At that time, Vipasyin Buddha preached the Dharma to the wealthy man, teaching according to his capacity, instructing and benefiting him, and filling him with joy. After hearing the true Dharma, the wealthy man Citarcaya immediately rose from his seat, arranged his clothes, and, with his palms together, said to the Buddha, 『World Honored One! I now invite the Buddha and the Bhikshu Sangha to my home to receive food offerings and to reside in my home for three months. I will provide everything needed to the best of my ability. I beseech the Buddha to compassionately accept my invitation.』 Vipasyin Buddha then remained silent. The wealthy man Citarcaya, seeing the Buddha's silence, knew that the Buddha had accepted his invitation. His heart filled with joy, he bowed his head to the Buddha's feet, left the Buddha's assembly, and returned to his own home.
『At this time, King Manduma heard that Vipasyin Buddha and six million two hundred thousand Bhikshu Sangha had come to his country and city. He thought to himself, 『I should now invite the Buddha and the Bhikshu Sangha to my palace to receive food offerings and to reside in my palace for three months. I will provide everything needed to the best of my ability.』 With this thought, he went with his ministers and officials to where the Buddha was. Upon arriving, he bowed his head to the Buddha's feet and then sat down to one side. At that time, the Buddha preached the Dharma to him according to his capacity, instructing and benefiting him, and filling him with joy. After hearing the Dharma, the king immediately rose from his seat, arranged his clothes, and, with his palms together, said to the Buddha, 『
世尊！我今請佛及苾芻眾就我宮中，飲食供養，及就我宮安居三月，一切所須，飲食衣服，臥具醫藥，隨應供給，承事供養，愿佛慈悲受我所請。』
「佛言：『大王！我已先受積財長者所請。』
「王言：『愿佛且就我宮，飯食供養，我當告敕積財長者。』
「佛言：『大王！法爾不應違于先請。』
「爾時，滿度摩王頭面禮毗婆尸佛足禮已，即從佛會，還所居宮，亟遣人使詣積財長者所，傳教敕言：『汝今當知，我已先請毗婆尸佛及苾芻眾，汝可別日營辦供養。』積財長者白使者言：『愿王哀察，我已先請彼佛及苾芻眾。』
「使還白王，王復遣告長者：『汝今居我國中，于理亦應我先供佛。』長者白使者言：『大王若言居王國中，王合先請者，理實不然；愿王今時勿相違礙。』
「使還具白，王復遣言長者：『當知設汝所請，我亦不障，然若能造勝上食者，佛當自赴。』
「爾時，積財長者聞是語已，即於是夜，燃以香木，營辦種種清凈最勝上味飲食。滿度摩王，亦于宮中，辦造飲食。至明旦時，長者舍中，敷設莊嚴妙好床座，及凈水器，安布已訖，遣人詣佛，白彼佛言：『飲食已辦，食時亦至，愿佛降赴，今正是時。』
「爾時，毗婆尸佛與苾芻眾，食時
【現代漢語翻譯】 現代漢語譯本： 『世尊！（Bhagavan，對佛的尊稱）我現在懇請佛陀以及比丘（bhiksu，出家修行的男性佛教徒）僧團到我的宮殿中接受飲食供養，並且在我的宮殿中安居三個月。一切所需的飲食、衣服、臥具、醫藥，我都將按照需求提供，盡心承事供養。希望佛陀慈悲應允我的請求。』
佛陀說：『大王！我已經事先接受了積財長者（Punna，人名，意為有功德的）的邀請。』
國王說：『希望佛陀先到我的宮殿接受飯食供養，我將告知積財長者。』
佛陀說：『大王！按照法理，不應該違背先前的邀請。』
當時，滿度摩王（Bandhuma，人名）以頭面頂禮毗婆尸佛（Vipasyin，過去七佛之一）的雙足后，就從佛陀的集會中回到自己的宮殿，立刻派遣使者前往積財長者處，傳達命令說：『你現在應當知道，我已經事先邀請了毗婆尸佛以及比丘僧團，你可以另外選擇日子準備供養。』積財長者對使者說：『希望大王明察，我已經事先邀請了佛陀以及比丘僧團。』
使者返回稟告國王，國王再次派遣使者告訴長者：『你現在居住在我的國家中，按道理也應該由我先供養佛陀。』長者對使者說：『大王如果說居住在王國中，就應該由大王先供養佛陀，這個道理實在不是這樣。希望大王現在不要互相妨礙。』
使者返回詳細稟告，國王再次派遣使者告訴長者：『你要知道，即使你有所邀請，我也不會阻礙。然而，如果能夠準備出最殊勝的食物，佛陀自然會前往。』
當時，積財長者聽到這些話后，就在當晚點燃香木，準備各種清凈最殊勝的美味飲食。滿度摩王也在宮中準備飲食。到了第二天早上，長者的住所中，鋪設莊嚴美妙的床座，以及乾淨的水器，安置完畢后，派遣使者前往佛陀處，稟告佛陀說：『飲食已經準備完畢，用餐的時間也到了，希望佛陀降臨，現在正是時候。』
當時，毗婆尸佛與比丘僧團，在用餐時間……
【English Translation】 English version: 『Bhagavan (term of respect for the Buddha)! I now invite the Buddha and the Sangha (community) of Bhikshus (ordained male monastics) to my palace for food offerings, and to reside in my palace for three months. All necessities such as food, clothing, bedding, and medicine will be provided as needed, and I will serve and make offerings with utmost care. I hope the Buddha will compassionately accept my invitation.』
The Buddha said, 『Great King! I have already accepted the invitation of Punna (name of a person, meaning meritorious), the wealthy elder.』
The King said, 『I hope the Buddha will first come to my palace for a meal offering, and I will inform Punna, the wealthy elder.』
The Buddha said, 『Great King! According to the Dharma (law, teaching), it is not appropriate to go against a prior invitation.』
At that time, King Bandhuma (name of a person) bowed his head and face to the feet of Vipasyin Buddha (one of the past seven Buddhas), and then returned from the Buddha's assembly to his palace. He immediately sent a messenger to Punna, the wealthy elder, conveying the order: 『You should know now that I have already invited Vipasyin Buddha and the Sangha of Bhikshus. You can choose another day to prepare offerings.』 Punna, the wealthy elder, said to the messenger, 『I hope the Great King will understand that I have already invited the Buddha and the Sangha of Bhikshus.』
The messenger returned to report to the King, and the King again sent a messenger to tell the elder: 『You now reside in my kingdom, so it is reasonable that I should offer to the Buddha first.』 The elder said to the messenger, 『If the Great King says that because I reside in the kingdom, the Great King should offer to the Buddha first, that is not really the case. I hope the Great King will not interfere with each other at this time.』
The messenger returned and reported in detail. The King again sent a messenger to tell the elder: 『You should know that even if you have an invitation, I will not obstruct it. However, if you can prepare the most superior food, the Buddha will naturally go.』
At that time, after hearing these words, Punna, the wealthy elder, lit fragrant wood that night and prepared various pure and most superior delicious foods. King Bandhuma also prepared food in the palace. The next morning, in the elder's residence, magnificent and beautifully decorated beds and clean water vessels were laid out. After everything was arranged, a messenger was sent to the Buddha, reporting to the Buddha: 『The food has been prepared, and the time for the meal has arrived. I hope the Buddha will come, now is the right time.』
At that time, Vipasyin Buddha and the Sangha of Bhikshus, at mealtime...
著衣，執持應器，詣積財長者舍，受其供養。到彼舍已，佛先洗足，處於最上妙好之座；諸苾芻眾，亦各洗足，次第而坐。積財長者恭敬合掌，前禮佛足。禮已，即持最上飲食，躬自奉上佛世尊已，次第各各奉諸苾芻。是時，彼佛及苾芻眾，飯食訖已，收置其缽盥手清凈，次第安坐。積財長者，亦于佛前，恭肅而坐，聽佛說法。
「爾時，毗婆尸佛為積財長者，如其所應，宣說法要，示教利喜。長者得聞法已，心大歡喜，頂禮佛足，積財長者如是供養已，佛出其舍。
「爾時滿度摩王，尚于宮中，營辦飲食，求勝長者，乃謂侍臣言：『我此宮中，眷屬嬪御，而甚廣大，何人善為營造勝上殊妙飲食，而能勝彼積財長者？』侍臣白言：『大王但當禁止諸賣薪者，而彼長者自不能辦供佛之膳。』王如其言，即令禁止：『若固賣者，不應住我國中。』
「時積財長者聞有教敕禁賣薪者，心生忿恚，即作是言：『今我舍中，自有香木，何須彼薪以焚身邪？』是時長者，舍中先燃香木，及以香油，營造飲食，是香普薰彼大城中。
「滿度摩王聞是香已，問侍臣言：『今此妙香，從何所來？』侍臣白言：『此是積財長者燃以香木，營造飲食，是彼餘香，來至於此。』
「王聞是語，知佛已赴長者所請
【現代漢語翻譯】 現代漢語譯本 佛陀著好衣服，拿著應供的缽，前往積財長者（Jicai Zhangzhe，wealthy elder）的住所，接受他的供養。到達長者家后，佛陀先洗凈雙足，坐在最上等、最美好的座位上；各位比丘（Bichu，monks）也各自洗凈雙足，依序坐下。積財長者恭敬地合起手掌，向前禮拜佛陀的雙足。禮拜完畢后，立即親自拿著最上等的飲食，供奉給佛世尊，然後依次供奉各位比丘。當時，佛陀和各位比丘用完餐后，收好缽，洗手漱口，保持清凈，然後依次安坐。積財長者也在佛陀面前，恭敬肅穆地坐下，聆聽佛陀說法。
『那時，毗婆尸佛（Vipashi Fo，Vipashyin Buddha）為積財長者，按照他所能理解的，宣講佛法的要義，用佛法開導他，使他得到利益和喜悅。長者聽聞佛法后，心中非常歡喜，頂禮佛陀的雙足。積財長者這樣供養佛陀后，佛陀離開了他的住所。
『那時，滿度摩王（Manduma Wang，King Manduma）還在宮中準備飲食，想要勝過積財長者，於是對侍臣說：『我的宮中，眷屬嬪妃非常眾多，誰能善於烹製勝過積財長者的殊勝美妙的飲食呢？』侍臣稟告說：『大王只要禁止那些賣柴的人，那麼長者自然無法準備供佛的膳食。』國王聽從了他的建議，立即下令禁止：『如果有人堅持賣柴，就不允許居住在我的國家裡。』
『當時，積財長者聽到有教令禁止賣柴的人，心中感到憤怒，就說：『現在我的家中，自有香木，何必需要柴火來焚燒呢？』當時長者，在他的家中先點燃香木，又用香油，烹製飲食，那香味普遍地飄散到整個大城之中。
『滿度摩王聞到這香味后，問侍臣說：『現在這美妙的香味，是從哪裡來的？』侍臣稟告說：『這是積財長者用香木點燃，烹製飲食，那是他剩餘的香味，飄到這裡來了。』
『國王聽到這些話，知道佛陀已經應邀前往長者那裡應供了。
【English Translation】 English version Adorned with robes and holding his alms bowl, the Buddha went to the residence of the elder Jicai Zhangzhe (wealthy elder), to receive his offerings. Having arrived at the residence, the Buddha first washed his feet and sat on the most excellent and wonderful seat; the Bhikshus (Bichu, monks) also each washed their feet and sat down in order. The elder Jicai Zhangzhe respectfully joined his palms and prostrated himself before the Buddha's feet. After prostrating, he immediately held the most excellent food and personally offered it to the Buddha, the World Honored One, and then successively offered it to each of the Bhikshus. At that time, the Buddha and the assembly of Bhikshus, having finished their meal, put away their bowls, washed their hands, and sat down in order. The elder Jicai Zhangzhe also sat respectfully before the Buddha, listening to the Buddha's teachings.
『At that time, Vipashi Buddha (Vipashi Fo, Vipashyin Buddha) for the elder Jicai Zhangzhe, as appropriate, expounded the essentials of the Dharma, instructing, teaching, and delighting him. Having heard the Dharma, the elder was greatly delighted and prostrated himself at the Buddha's feet. After Jicai Zhangzhe had made such offerings, the Buddha departed from his residence.』
『At that time, King Manduma (Manduma Wang, King Manduma) was still preparing food in the palace, seeking to surpass the elder Jicai Zhangzhe, and said to his attendants: 『In my palace, the retinue of consorts and concubines is very large. Who can skillfully prepare superior and wonderful food that can surpass that of the elder Jicai Zhangzhe?』 The attendant replied: 『Your Majesty, you only need to prohibit those who sell firewood, and then the elder will naturally be unable to prepare the food for the Buddha.』 The king followed his advice and immediately issued a prohibition: 『If anyone insists on selling firewood, they shall not reside in my kingdom.』
『At that time, the elder Jicai Zhangzhe, hearing that there was an edict prohibiting the sale of firewood, felt angry and said: 『Now, in my house, I have fragrant wood, why would I need firewood to burn?』 At that time, the elder first burned fragrant wood in his house, and also used fragrant oil to prepare food, and the fragrance pervaded the entire great city.』
『King Manduma, smelling this fragrance, asked his attendants: 『Where does this wonderful fragrance come from?』 The attendant replied: 『This is the fragrant wood that the elder Jicai Zhangzhe is burning to prepare food; it is the remaining fragrance that has come here.』
『The king, hearing these words, knew that the Buddha had already accepted the elder's invitation.』
，轉復愁惱，謂侍臣言：『今我宮中，何無香木？』侍臣白言：『市無香木，其何能得？大王當知，彼積財長者家雖巨富，而無子息，一旦終歿，必無繼嗣，凡彼所有，悉歸於王。』時滿度摩王，雖聞是語，亦復不悅，臣白王言：『大王！且止愁惱，王當別日請佛供養，如王所欲，我悉能令勝彼長者。』
「爾時臣佐作是言已，即于滿度摩底城中，悉令除去一切沙礫不凈等物，以旃檀香水，灑令清凈列凈水瓶，焚諸妙香，以真珠寶，交錯垂布，立諸幢幡，散種種華，猶如天中歡喜之園，等無有異，清凈莊嚴，眾寶具足；敷置種種妙寶之座；營辦廣大，細軟甘美，種種上味，清凈飲食色香具足，如天蘇陀悅意上味，如是飲食，所應供養三界中尊。既安布已，時諸臣佐，俱白王言：『今此大城，內外清凈，種種莊嚴，上味飲食，悉已成辦，愿王請佛，飯食供養。』
「時滿度摩王，見是事已，心生歡喜，即遣使者，詣毗婆尸佛所，而白佛言：『飯食已辦，食時亦至，愿佛降赴，今正是時。』爾時，毗婆尸佛與苾芻眾，食時著衣，執持應器，詣滿度摩王宮，受其供養。到已，佛先洗足，處於最上妙好之座，諸苾芻眾亦各洗足，次第而坐。時滿度摩王，即持寶吉祥瓶，自佛已降，遍行凈水，以佛神力故，有吉祥龍
【現代漢語翻譯】 現代漢語譯本：於是他轉而憂愁煩惱，對侍臣說：『現在我的宮中，怎麼沒有香木呢？』侍臣稟告說：『市面上沒有香木，又怎麼能得到呢？大王您應該知道，那些積攢財富的富翁家雖然非常富有，卻沒有子嗣，一旦去世，必定沒有後代繼承，凡是他們所有的，都歸於大王。』當時滿度摩王（Manduma王）雖然聽到這些話，仍然不高興。臣子稟告國王說：『大王！請您暫且停止憂愁煩惱，大王您可以在其他日子請佛來接受供養，像您所希望的那樣，我完全能夠讓您勝過那些富翁。』 當時臣佐說了這些話之後，立即在滿度摩底城（Mandumatī）中，全部清除一切沙礫不乾淨的東西，用旃檀香水（candana）灑掃，使之清凈，排列乾淨的水瓶，焚燒各種美妙的香，用真珠寶交錯懸掛，豎立各種幢幡，散佈各種鮮花，猶如天上的歡喜園（Nandana），沒有差別，清凈莊嚴，各種珍寶具備；鋪設各種美妙珍寶的座位；準備廣大、細軟甘美、各種上等的美味，清凈的飲食，色香味俱全，如天上的蘇陀（sudhā）一樣令人喜悅的上等美味，這樣的飲食，是應該用來供養三界中最尊貴者的。安排完畢后，各位臣佐一起稟告國王說：『現在這座大城，內外清凈，各種莊嚴，上等美味的飲食，都已經準備完畢，希望大王您迎請佛陀，接受飯食供養。』 當時滿度摩王（Manduma王）見到這些事情后，心中歡喜，立即派遣使者，前往毗婆尸佛（Vipaśyin Buddha）所在之處，稟告佛陀說：『飯食已經準備完畢，用餐的時間也到了，希望佛陀降臨，現在正是時候。』當時，毗婆尸佛（Vipaśyin Buddha）與比丘眾（bhiksu），在用餐時間穿好衣服，拿著應器，前往滿度摩王（Manduma王）的宮殿，接受他的供養。到達后，佛陀先洗腳，坐在最上等美妙的座位上，各位比丘眾（bhiksu）也各自洗腳，依次而坐。當時滿度摩王（Manduma王），就拿著寶吉祥瓶，從佛陀已經降臨開始，遍灑凈水，因為佛陀的神力，有吉祥龍（Nāga）
【English Translation】 English version: Then he turned to sorrow and distress, and said to his attendants: 'Why is there no fragrant wood in my palace now?' The attendants reported: 'There is no fragrant wood in the market, how can it be obtained? Your Majesty should know that those wealthy elders, though very rich, have no offspring. Once they die, they will surely have no successors, and all that they own will belong to Your Majesty.' At that time, King Manduma, although he heard these words, was still not pleased. The ministers reported to the king: 'Your Majesty! Please stop your sorrow and distress for now. Your Majesty can invite the Buddha for offerings on another day. As you wish, I can make you surpass those elders.' After the ministers said these words, they immediately ordered the removal of all sand and unclean things in the city of Mandumatī, sprinkled candana fragrant water to purify it, arranged clean water bottles, burned various wonderful incenses, hung true jewels in a crisscross pattern, erected various banners, and scattered various flowers, just like the Nandana garden in the heavens, without any difference, pure and solemn, with all kinds of treasures complete; laid out various wonderful treasure seats; prepared vast, soft, sweet, and various supreme delicacies, pure food and drink, complete with color, aroma, and taste, like the heavenly sudhā, a delightful supreme taste. Such food and drink should be used to offer to the most honored one in the three realms. After the arrangements were completed, the ministers together reported to the king: 'Now this great city, both inside and outside, is clean, with various solemn decorations, and the supreme delicacies of food and drink have all been prepared. May Your Majesty invite the Buddha to receive the meal offering.' At that time, King Manduma, seeing these things, felt joy in his heart and immediately sent messengers to where Vipaśyin Buddha was, and reported to the Buddha: 'The meal has been prepared, and the time for eating has arrived. May the Buddha descend, now is the right time.' At that time, Vipaśyin Buddha and the bhiksu sangha, at mealtime, put on their robes, held their bowls, and went to King Manduma's palace to receive his offerings. Upon arrival, the Buddha first washed his feet and sat on the most supreme and wonderful seat. The bhiksus also washed their feet and sat in order. At that time, King Manduma held the auspicious treasure vase and, starting from the Buddha's arrival, sprinkled pure water everywhere. Because of the Buddha's divine power, there were auspicious Nāgas
，自然住空，持百傘蓋，覆佛世尊及苾芻頂。王第一妃執其珠金眾寶莊嚴上妙寶扇侍立佛側，余諸宮嬪亦執寶扇侍苾芻側。時滿度摩王，前禮佛足。禮已，即持上味飲食，躬奉世尊，然後各各，奉諸苾芻。
「爾時，積財長者知佛亦赴滿度摩王所請，即時遣人，潛詣王宮，觀其敷設莊嚴飲食等事所作何若。是人至彼，具見殊勝，貪止不還，如是累遣人去，亦復不還。最後長者即亦自往，至王宮已，備見莊嚴供養等事，乃自思惟：『今王宮中，如是敷設，不知何人而能辦作？我家何故無能此者？』作是念已，還歸自舍，謂守庫人言：『汝可取諸金寶置於門首，有來求者，隨意當與，勿須引入，我不能見。』時積財長者，作是念已，即入舍中，寂止一處，榰頤不悅。
「是時，帝釋天主以凈天眼，見是事已，乃作是念：『今此界中，積財長者佈施供養毗婆尸佛，是為上首施主，彼心凈信，我宜變身助其營造。』作是念已，隱帝釋天主身，現婆羅門相，詣積財長者所。到彼舍已，謂守門人言：『汝可入告長者言：「有憍尸迦族婆羅門，今在門外，欲見長者。」』守門人曰：『長者有言：「凡有來者，不應引入，或有所求，隨意當給。」汝婆羅門！若有所欲，宜自持去，何故需求見長者耶？』
「婆羅門言
【現代漢語翻譯】 現代漢語譯本：他們自然地安住在虛空中，手持一百把傘蓋，覆蓋在佛陀世尊（Buddha-世尊是佛陀的尊稱）以及眾比丘（Bhikkhus-佛教僧侶）的頭頂。滿度摩王（Manduma-國王名）的第一王妃手持用珍珠、黃金和各種珍寶裝飾的上等美妙寶扇，侍立在佛陀身旁，其餘的宮嬪也手持寶扇侍立在比丘們身旁。當時，滿度摩王上前禮拜佛足。禮拜完畢后，他親自拿著上等美味的飲食供奉世尊，然後又各自供奉各位比丘。 『這時，積財長者（Accumulated Wealthy Elder-人名）知道佛陀也應邀前往滿度摩王那裡接受供養，就立即派人偷偷地前往王宮，觀察那裡的佈置、莊嚴和飲食等事情做得如何。那人到了那裡，看到一切都非常殊勝，貪戀不捨得回來，像這樣多次派人去，也都一去不回。最後，長者就親自前往王宮，到了王宮后，詳細地看到了莊嚴的佈置和供養等事情，於是自己思量：『現在王宮中，這樣的佈置，不知道是什麼人才能辦到？我家為什麼沒有能做到這些的人呢？』這樣想著，就回到自己的住所，告訴看守倉庫的人說：『你可以把各種金銀珠寶放在門口，有來求取的人，隨意地給予，不需要帶他們進來，我不想見人。』當時，積財長者這樣想過後，就進入房間，安靜地待在一個地方，用手托著下巴，很不高興。 『這時，帝釋天主（Śakra-天神之王）用清凈的天眼看到了這件事，於是這樣想：『現在這個世間，積財長者佈施供養毗婆尸佛（Vipaśyin-過去七佛之一），是為首要的施主，他的心清凈而有信心，我應該變化身形幫助他營造。』這樣想著，就隱去了帝釋天主的身形，顯現出婆羅門（Brahmin-印度教祭司種姓）的相貌，前往積財長者的地方。到了他的住所后，對守門人說：『你可以進去告訴長者說：「有一個憍尸迦（Kauśika-帝釋天的種族名）族的婆羅門，現在在門外，想要見長者。」』守門人說：『長者有話：「凡是有來的人，不應該帶進來，如果有什麼要求，隨意地給予。」你這個婆羅門！如果有什麼想要的，自己拿走就是了，為什麼要請求見長者呢？』 『婆羅門說：
【English Translation】 English version: They naturally dwelt in the sky, holding a hundred parasols, covering the Buddha, the World Honored One (Buddha-The World Honored One is an honorific title for the Buddha), and the tops of the Bhikkhus (Bhikkhus-Buddhist monks). The first queen of King Manduma (Manduma-Name of a king) held a supreme and wonderful jeweled fan adorned with pearls, gold, and various treasures, attending to the Buddha's side, while the other palace women also held jeweled fans attending to the Bhikkhus' sides. At that time, King Manduma stepped forward and bowed at the Buddha's feet. After bowing, he personally offered the World Honored One the finest and most delicious food, and then each of them offered the various Bhikkhus. 『At that time, the Accumulated Wealthy Elder (Accumulated Wealthy Elder-Name of a person) knew that the Buddha had also accepted King Manduma's invitation, so he immediately sent someone secretly to the palace to observe how the arrangements, decorations, food, and other matters were being handled. When that person arrived there, he saw that everything was exceptionally wonderful, and he became attached and unwilling to return. In this way, he sent people repeatedly, but they also did not return. Finally, the elder went to the palace himself. After arriving at the palace, he saw in detail the magnificent decorations and offerings, and he thought to himself: 『Now, in the palace, such arrangements, I wonder who could accomplish this? Why is it that no one in my house can do these things?』 Thinking in this way, he returned to his residence and said to the gatekeeper: 『You may place all kinds of gold and jewels at the door. Whoever comes seeking them, give them whatever they want, and do not bring them inside. I do not want to see anyone.』 At that time, after the Accumulated Wealthy Elder thought in this way, he entered his room, quietly stayed in one place, propped his cheek with his hand, and was unhappy. 『At that time, Śakra, the Lord of the Devas (Śakra-King of the gods), saw this matter with his pure heavenly eye, and then he thought: 『Now, in this world, the Accumulated Wealthy Elder is making offerings to the Buddha Vipaśyin (Vipaśyin-One of the past seven Buddhas), and he is the foremost benefactor. His mind is pure and faithful, and I should transform my body to help him build.』 Thinking in this way, he concealed the form of Śakra, the Lord of the Devas, and manifested the appearance of a Brahmin (Brahmin-Hindu priestly caste), and went to the place of the Accumulated Wealthy Elder. After arriving at his residence, he said to the gatekeeper: 『You may go in and tell the elder that 「There is a Brahmin of the Kauśika (Kauśika-Name of Śakra's lineage) clan, now outside the gate, who wishes to see the elder.」』 The gatekeeper said: 『The elder has said: 「Whoever comes, should not be brought inside. If they have any requests, give them whatever they want.」 You Brahmin! If you want anything, you should take it yourself. Why do you need to request to see the elder?』 『The Brahmin said:
：『我于諸物，都無希取，然今但欲求見長者，汝宜為我速入通達。』
「時守門人，即入白言：『有一憍尸迦族婆羅門，今在門外，欲見長者。』長者告言：『汝可謂彼婆羅門曰：「若有所求，自當持去，何故須欲求見我耶？」』
「時守門人，即出具告。婆羅門復言：『我無所求，唯欲與彼長者相見。』時守門人，再白長者。於是長者，許其相見。婆羅門入已，白長者言：『汝今何故榰頤不悅？有何憂愁？』
「爾時，長者說伽陀曰：
「『我不說憂事， 說亦不能脫， 若令我得脫， 我即為汝說。』
「時婆羅門言：『汝但具說憂愁所因，我必為汝善解其事。』時，積財長者具說所因已，彼帝釋天主即攝婆羅門相，還複本身，謂長者言：『我是帝釋天主，我今當遣毗首羯磨天子，來助於汝，營辦勝上飲食供佛。』作是語已，隱復天宮，即敕毗首羯磨天子言：『汝往積財長者舍，潛助營辦供佛之事，不亦善乎！』
「時彼天子奉帝釋命，潛助長者，乃以神力，即變大城，悉令清凈，如天境界；敷設種種上妙珍寶嚴飾之具，天諸寶座，天妙飲食，皆悉具足；有愛啰嚩努龍王，自然住空持白傘蓋，覆于佛頂，余吉祥龍，各持傘蓋，覆諸苾芻頂。有天童女，執金寶莊嚴最上
【現代漢語翻譯】 現代漢語譯本：『我對任何事物都沒有貪求，但現在只想求見長者（指積財長者），你應當為我快速進去通報。』 『當時，守門人立即進去稟告說：『有一位憍尸迦（Kaushika）族的婆羅門，現在在門外，想要見長者。』長者告訴他說：『你可以對那位婆羅門說：「如果他有什麼需求，自己拿走就是了，為什麼一定要見我呢？」』 『當時，守門人出來，如實地告訴了婆羅門。婆羅門又說：『我沒有什麼需求，只是想和那位長者見一面。』當時，守門人再次稟告長者。於是，長者允許他相見。婆羅門進去後，問長者說：『你現在為什麼用手托著下巴，不高興呢？有什麼憂愁嗎？』 『當時，長者用偈語說道：』 『『我不說憂愁的事情，說了也不能擺脫，如果說了能讓我擺脫，我就會為你說了。』』 『當時，婆羅門說：『你只管詳細地說出憂愁的原因，我一定為你好好解決這件事。』當時，積財長者詳細地說了憂愁的原因后，那位帝釋天主（Indra，佛教的護法神）立即收起婆羅門的形象，恢復了本來的面目，對長者說：『我是帝釋天主，我現在將派遣毗首羯磨天子（Vishvakarman，工巧之神）來幫助你，籌辦殊勝的飲食供養佛陀。』說完這些話后，就隱身回到了天宮，立即命令毗首羯磨天子說：『你到積財長者的住所去，暗中幫助他籌辦供佛的事情，不是很好嗎！』 『當時，那位天子接受了帝釋天的命令，暗中幫助長者，於是用神通力，立即將大城變得清凈，如同天上的境界；鋪設了各種上妙的珍寶裝飾品，天上的各種寶座，天上的美妙飲食，全都準備齊全；有愛啰嚩努龍王（Airavata Naga Raja），自然地住在空中，手持白色的傘蓋，覆蓋在佛陀的頭頂，其餘的吉祥龍，各自拿著傘蓋，覆蓋在各位比丘（bhiksu，出家修行的男子）的頭頂。有天上的童女，拿著用金銀珠寶裝飾的最上等的』
【English Translation】 English version: 『I have no desire for anything, but now I only wish to see the Elder (referring to the wealthy householder), you should quickly go in and inform him for me.』 『At that time, the gatekeeper immediately went in and reported: 『There is a Brahmin of the Kaushika clan outside the gate, who wishes to see the Elder.』 The Elder told him: 『You can say to that Brahmin: 「If he has any needs, he should take them himself, why does he need to see me?」』 『At that time, the gatekeeper came out and told the Brahmin everything. The Brahmin said again: 『I have no needs, I just want to meet that Elder.』 At that time, the gatekeeper reported to the Elder again. Then, the Elder allowed him to meet. After the Brahmin entered, he asked the Elder: 『Why are you supporting your chin and unhappy? What are you worried about?』 『At that time, the Elder spoke in verse:』 『『I do not speak of worries, speaking will not relieve them, if speaking could relieve me, I would tell you.』』 『At that time, the Brahmin said: 『You just need to tell me the cause of your worries in detail, and I will definitely help you solve it.』 At that time, after the wealthy householder had explained the cause of his worries in detail, that Lord Indra (Indra, a protector deity in Buddhism) immediately withdrew the appearance of the Brahmin and restored his original form, saying to the Elder: 『I am Lord Indra, I will now send Vishvakarman (Vishvakarman, the god of craftsmanship) to help you prepare excellent food to offer to the Buddha.』 After saying these words, he disappeared back to the heavenly palace, and immediately ordered Vishvakarman: 『Go to the residence of the wealthy householder and secretly help him prepare the offering to the Buddha, wouldn't that be good!』 『At that time, that celestial being accepted Indra's command and secretly helped the Elder, and then used his divine power to immediately make the great city clean, like the heavenly realm; he laid out various excellent treasures and decorations, various heavenly thrones, and all kinds of wonderful heavenly food were prepared; there was Airavata Naga Raja (Airavata Naga Raja), naturally dwelling in the sky, holding a white umbrella, covering the Buddha's head, and the other auspicious dragons each held umbrellas, covering the heads of the bhikshus (bhiksu, monks). There were celestial maidens, holding the most excellent ornaments decorated with gold and jewels』
寶扇侍立佛側，余諸天女各執寶扇侍苾芻側。時積財長者，即持種種上味飲食，躬自奉上佛及苾芻。
「時滿度摩王，即謂使者言：『汝可潛詣積財長者舍，觀其敷設莊嚴飲食，其事何若？』使者奉命，即潛詣彼，具見莊嚴殊異等事，見已忘還；復遣近臣去，亦不還，遣大子去，亦復不還；乃至最後王自詣彼，潛立門側。
「爾時，毗婆尸佛知王在外，即謂長者言：『汝先因滿度摩王發不善語業，斯為罪咎；其王今在汝舍門外，汝可速出悔謝其過。』長者即出，見其王已，悔過自責，迎王前入。王入舍已，具見種種天妙莊嚴及飲食等，見已悉忘前事，乃謂長者言：『汝所供佛，勝上若此，如能日日如是供養佛及苾芻，斯無等比。』
「時積財長者起清凈心，前禮佛足，發是愿言：『愿我以此，如實佈施佛及苾芻，所作善根，當生獲得大富自在，一切具足。所生之處，得於人中現受天福，不起多貪，具離貪行。愿如今日，得善法利，值佛正法，歸佛出家。』發是愿已，毗婆尸佛及苾芻眾，即住長者舍，安居三月。」
爾時，釋迦牟尼佛告諸苾芻言：「于汝意云何？爾時毗婆尸佛法中，積財長者豈異人乎？今光明苾芻是也。彼時于滿度摩王所，出不善語業，由是因故，果報無失，於五百生中，與
【現代漢語翻譯】 寶扇侍立在佛陀身旁，其餘的諸位天女各自拿著寶扇侍立在比丘身旁。當時，積財長者（a wealthy householder）親自拿著各種上等的美味飲食，供奉佛陀和比丘們。
當時，滿度摩王（King Manduma）對使者說：『你可以偷偷地去積財長者的住所，觀察他的陳設、莊嚴和飲食，看看情況如何？』使者接受命令后，就偷偷地去了那裡，看到了各種莊嚴殊勝的景象，看完之後忘記了回來；國王又派近臣去，近臣也沒有回來，又派太子去，太子也沒有回來；乃至最後國王親自去了那裡，偷偷地站在門邊。
這時，毗婆尸佛（Buddha Vipasyin）知道國王在外面，就對長者說：『你先前因為對滿度摩王說了不好的話，這是你的罪過；國王現在在你家門外，你應該趕快出去向他懺悔。』長者就出去，見到國王后，懺悔自責，迎接國王進入。國王進入長者的住所后，看到了各種天界的奇妙莊嚴和飲食等，看完之後完全忘記了之前的事情，於是對長者說：『你供養佛陀如此殊勝，如果能每天這樣供養佛陀和比丘們，那是無與倫比的。』
當時，積財長者生起清凈心，上前禮拜佛足，發願說：『愿我以今天如實佈施佛陀和比丘們的善根，將來能夠獲得大富自在，一切具足。所生之處，能夠在人間現世就享受天上的福報，不起貪婪之心，具足遠離貪慾的行為。愿我像今天一樣，得到善法的利益，值遇佛陀的正法，皈依佛陀出家。』發願之後，毗婆尸佛和比丘僧眾，就住在長者的住所，安居三個月。」
這時，釋迦牟尼佛（Sakyamuni Buddha）告訴各位比丘說：『你們認為如何？當時的毗婆尸佛的教法中，積財長者難道是別人嗎？就是現在光明比丘（Bhiksu Guangming）。他當時對滿度摩王說了不好的話，由於這個原因，果報不會消失，在五百世中，與
【English Translation】 A jeweled fan stood beside the Buddha, and the other heavenly women each held jeweled fans beside the Bhikshus. At that time, the wealthy householder Jicai (Jicai Changzhe, a wealthy householder) personally offered various superior and delicious foods to the Buddha and the Bhikshus.
At that time, King Manduma (Man Du Mo Wang, King Manduma) said to his messenger: 'You may secretly go to the residence of the wealthy householder Jicai and observe his arrangements, decorations, and food. What is the situation?' The messenger, receiving the order, secretly went there and saw various extraordinary and magnificent scenes. After seeing them, he forgot to return. The king then sent a close minister, who also did not return. He sent the prince, who also did not return. Finally, the king himself went there and secretly stood by the door.
At that time, Vipasyin Buddha (Pi Po Shi Fo, Buddha Vipasyin), knowing that the king was outside, said to the householder: 'You previously spoke unkind words to King Manduma, which is a fault. The king is now outside your door. You should quickly go out and repent for your transgression.' The householder went out, saw the king, repented and blamed himself, and welcomed the king inside. After the king entered the householder's residence, he saw various wonderful heavenly decorations and foods. After seeing them, he completely forgot the previous matter and said to the householder: 'Your offerings to the Buddha are so superior. If you can offer to the Buddha and the Bhikshus in this way every day, it would be unparalleled.'
At that time, the wealthy householder Jicai arose with a pure mind, stepped forward to prostrate at the Buddha's feet, and made this vow: 'May I, with the merit of truly offering to the Buddha and the Bhikshus today, obtain great wealth and freedom in the future, with everything complete. Wherever I am born, may I enjoy heavenly blessings in the human realm in this very life, without arising greed, and with conduct free from greed. May I, like today, obtain the benefit of good Dharma, encounter the Buddha's true Dharma, and take refuge in the Buddha and become a monk.' After making this vow, Vipasyin Buddha and the Sangha of Bhikshus stayed in the householder's residence for three months of retreat.
At that time, Sakyamuni Buddha (Shi Jia Mou Ni Fo, Sakyamuni Buddha) told the Bhikshus: 'What do you think? In the Dharma of Vipasyin Buddha at that time, was the wealthy householder Jicai someone else? He is now Bhikshu Guangming (Guangming Biqiu, Bhikshu Guangming). At that time, he spoke unkind words to King Manduma. Because of this cause, the karmic result will not be lost. In five hundred lifetimes, he will be
母同其火焚，乃至今生，亦復如是。然于毗婆尸佛所，先種善根，及發大愿，今已成熟，為大富長者，一切具足。現於人中，受天勝福，所作善利，乃至威力等事，與彼毗婆尸佛時，等無有異。而今最後於我法中，出家學道，斷諸煩惱，證阿羅漢。
「諸苾芻！以是因緣，汝等當知，一切眾生，若造一黑業因，決定當受一黑業報；若造一白業因，決定當受一白業報。是故，諸苾芻！若黑業因、若白業因，一一果報，決定無失，當知皆是自分所作。汝等諸苾芻，應如是修學。」
佛說此經已，諸苾芻眾，聞佛所說，皆大歡喜，信受奉行。
佛說光明童子因緣經卷第四
【現代漢語翻譯】 現代漢語譯本：如同母親和火一同焚燒，直到今生，也是這樣。然而在毗婆尸佛（Vipasyin Buddha）那裡，先種下了善根，並且發下了大愿，現在已經成熟，成爲了大富有的長者，一切都具備。現在在人間，享受著勝過天人的福報，所做的善事利益，乃至威力等等事情，和毗婆尸佛（Vipasyin Buddha）時代一樣，沒有什麼不同。而現在最終在我的佛法中，出家學道，斷除各種煩惱，證得阿羅漢（Arhat）果位。 『各位比丘（Bhikkhus），因為這個因緣，你們應當知道，一切眾生，如果造作一個黑業的因，必定會承受一個黑業的果報；如果造作一個白業的因，必定會承受一個白業的果報。所以，各位比丘（Bhikkhus），無論是黑業的因，還是白業的因，每一個果報，都必定不會遺失，應當知道這都是自己所作的。你們各位比丘（Bhikkhus），應當這樣修學。』 佛說完這部經后，各位比丘（Bhikkhus）眾，聽了佛所說的，都非常歡喜，相信並接受，並且奉行。 《佛說光明童子因緣經》卷第四
【English Translation】 English version: Just like being burned together with his mother by the fire, even until this present life, it is still the same. However, in the presence of Vipasyin Buddha (Vipasyin Buddha), he first planted good roots and made great vows, which have now matured, making him a very wealthy elder, possessing everything. Now, in the human realm, he enjoys blessings surpassing those of the gods, and the good deeds, benefits, and even power he possesses are no different from those in the time of Vipasyin Buddha (Vipasyin Buddha). And now, finally, within my Dharma, he has renounced the household life, studied the Way, severed all afflictions, and attained the state of an Arhat (Arhat). 『Bhikkhus (Bhikkhus)! Because of this cause and condition, you should know that all sentient beings, if they create a cause of dark karma, will definitely receive a result of dark karma; if they create a cause of white karma, they will definitely receive a result of white karma. Therefore, Bhikkhus (Bhikkhus)! Whether it is a cause of dark karma or a cause of white karma, each and every result will definitely not be lost; you should know that all of these are what you have done yourself. You Bhikkhus (Bhikkhus), should cultivate and learn in this way.』 After the Buddha finished speaking this Sutra, all the Bhikkhus (Bhikkhus) present, hearing what the Buddha had said, were greatly delighted, believed and accepted it, and practiced accordingly. The Sutra of the Buddha's Discourse on the Causes and Conditions of the Radiant Youth, Volume Four