賢愚經卷第一
The Sutra of the Wise and the Foolish, Volume 1
元魏涼州沙門慧覺等在高昌郡譯
Translated by the Monk Huijue and Others from Liangzhou of the Northern Wei Dynasty in Gaochang Prefecture
（一）梵天請法六事品第一
Chapter 1: The Six Deeds for Which Brahma Requested the Dharma
如是我聞：
This is what I have heard:
一時佛在摩竭國善勝道場。初始得佛，念諸眾生迷網邪倒，難可教化。「若我住世，於事無益，不如遷逝無餘涅槃。」爾時梵天知佛所念，即從天下前詣佛所，頭面禮足，長跪合掌勸請：「世尊！轉于法輪，莫般涅槃！」佛答梵天：「眾生之類，塵垢所弊，樂著世樂，無有慧心。若我住世，唐勞其功，如吾所念，唯滅為快。」
At that time, the Buddha was in the Magadha country, at the auspicious site of enlightenment. Having just attained Buddhahood, he contemplated that all beings were entangled in delusion, clinging to wrong views, and would be difficult to teach. "If I remain in this world, it will be of no benefit. It would be better to pass into final Nirvana."
Then, the Brahma Heaven, knowing the Buddha's thoughts, descended from the heavens and approached the Buddha. He bowed with his head at the Buddha's feet, knelt respectfully with palms joined, and urged him: "World-Honored One! Please turn the Wheel of Dharma! Do not enter Nirvana!"
The Buddha replied to Brahma Heaven: "Beings of this world are obscured by the dust of defilements. They are attached to worldly pleasures and lack the mind of wisdom. If I remain in this world, my efforts would be in vain. As I see it, only cessation is true peace."
爾時梵天復更傾倒而白佛言：「世尊！今日法海已滿，法幢已立，潤濟開導，今正是時。又諸眾生應可度者亦甚眾多，云何世尊欲入涅槃，使此萌類永失覆護？世尊往昔無數劫時，恒為眾生採集法藥，乃至一偈，以身妻子而用募求。云何不念便欲孤棄？
At that moment, Brahma bowed once more and addressed the Buddha, saying: "World-Honored One, today the ocean of Dharma is full, the banner of Dharma has been raised, and the time for nourishing, aiding, and guiding beings has arrived. Moreover, the number of sentient beings ready to be liberated is truly vast. Why, World-Honored One, do you wish to enter Nirvana, leaving these beings forever without your protection? In countless past ages, you constantly gathered the medicine of Dharma for all beings, even offering your own body, wife, and children to seek a single verse. How can you now think of abandoning them?"
「過去久遠，於閻浮提有大國王，號修樓婆，領此世界八萬四千諸小國邑、六萬山川、八千億聚落。王有二萬夫人、一萬大臣。時妙色王德力無比，覆育民物，豐樂無極。王心念曰：『如我今者，唯以財寶資給一切，無有道教而安立之，此是我咎，何其苦哉！今當推求堅實法財，普令得脫。』即時宣令閻浮提內：『誰能有法與我說者，恣其所須，不敢違逆。』募出周遍，無有應者，時王憂愁，酸切懇惻。
Long ago, in the distant past, there was a great king in Jambudvīpa named Śūra-prabha. He ruled over this world, commanding eighty-four thousand small states and cities, sixty thousand mountains and rivers, and eight hundred billion settlements. The king had twenty thousand consorts and ten thousand ministers. At that time, King Śūra-prabha possessed unparalleled virtue and power, nurturing his people and all living beings, and his realm was prosperous and joyful beyond measure.
The king thought to himself, "As I am now, I only provide for everyone with material wealth. I have not established them with the teachings of the Dharma. This is my fault—how bitter it is! I must now seek the true wealth of the Dharma, so that all may attain liberation."
He immediately issued a proclamation throughout Jambudvīpa: "Whoever can teach me the Dharma, I will grant whatever they desire, and I will not disobey." The call went out far and wide, but no one responded. The king became sorrowful, his heart aching with sincere distress.
「毘沙門王見其如是，欲往試之，輒自變身化作夜叉，色貌青黑，眼赤如血，鉤牙上出，頭髮悉竪，火從口出，來詣宮門，口自宣言：『誰欲聞法？我當為說。』王聞是語，喜不自勝，躬自出迎，前為作禮，敷施高座，請令就坐。即集群僚，前後圍遶，欲得聽聞。爾時夜叉復告王曰：『學法事難，云何直爾欲得聞知？』王叉手曰：『一切所須不敢有逆。』夜叉報曰：『若以大王可愛妻子與我食者，乃與汝法。』爾時大王以所愛夫人及兒中勝者供養夜叉，夜叉得已，於高座上眾會之中取而食之。
Vaisravana, the Heavenly King, saw this and decided to test him. He transformed himself into a yaksha, with a dark blue complexion, eyes as red as blood, fangs curved upward, hair standing on end, and flames shooting from his mouth. He arrived at the palace gate and announced loudly, "Who wishes to hear the Dharma? I will teach it."
Hearing this, the king was overjoyed. He personally went out to welcome the yaksha, bowed before him, prepared a high seat, and invited him to sit. Then he gathered all his ministers and officials, surrounding the yaksha, eager to listen.
But then the yaksha said to the king, "Learning the Dharma is a difficult matter. How can you expect to hear it so easily?"
The king clasped his hands together and replied, "Whatever you require, I will not refuse."
The yaksha responded, "If you give me your beloved wife and your finest child to eat, then I will teach you the Dharma."
So the king offered his most beloved queen and his most cherished child to the yaksha. The yaksha took them and, before the entire assembly seated on the high throne, proceeded to devour them.
「爾時諸王、百官群臣見王如是，啼哭懊惱，宛轉在地，勸請大王令捨此事。王為法故，心堅不迴。時夜叉鬼食妻子盡，為說一偈：
At that moment, the kings, officials, and ministers, seeing the king in such a state, wept in anguish, rolling on the ground in distress, and pleaded with the great king to abandon this course of action. But for the sake of the Dharma, the king’s resolve remained unshaken. Then, the yaksha spirits devoured his wife and children completely, and spoke this verse:
「『一切行無常， 生者皆有苦，
五陰空無相， 無有我我所。』
"All conditioned things are impermanent, All that lives is touched by suffering.
The five aggregates are empty, without true form, There is no 'self,' no 'mine.'"
「說是偈已，王大歡喜，心無悔恨大如毛髮，即便書寫，遣使頒示閻浮提內，咸使誦習。時毘沙門王還復本形，讚言：『善哉！甚奇甚特！夫人太子猶存如故。』
After reciting this verse, the king was filled with great joy, without even a trace of regret. He immediately had the verses written down and dispatched messengers to distribute them throughout Jambudvīpa, so that all could study and recite them. At that moment, Vaiśravaṇa returned to his original form and praised, "Excellent! How rare and extraordinary! The queen and the prince remain alive and well as before."
「爾時王者，今佛身是。世尊！昔日為法尚爾，云何今欲便捨眾生，早入涅槃而不救濟？
At that time, the king was the Buddha himself. World-Honored One! In the past, you sacrificed yourself for the Dharma. How can you now abandon all beings, enter nirvana early, and not save them?
「又復，世尊！過去久遠阿僧祇劫，於閻浮提作大國王，名虔闍尼婆梨，典領諸國八萬四千聚落、二萬夫人婇女、一萬大臣。王有慈悲，矜及一切。人民蒙賴，穀米豐賤，感佩王恩，猶視慈父。時王心念：『我今最尊，位居豪首，人民於我各各安樂。雖復有是，未盡我心，今當推求妙寶法財以利益之。』思惟是已，遣臣宣令遍告一切：『誰有妙法與我說者，當給所須，隨其所欲。』
Furthermore, World-Honored One, in the distant past, countless eons ago, there was a great king in Jambudvīpa named King Kṣānti. He ruled over eighty-four thousand towns, had twenty thousand consorts and attendants, and ten thousand ministers. The king was compassionate and cared for all beings. The people relied on him, and grain was plentiful and cheap. They felt grateful for the king’s kindness, regarding him as a loving father.
At that time, the king thought to himself: “I am now the most honored, occupying the highest position, and the people under me are each living in peace and happiness. Yet even so, my heart is not fully satisfied. I should now seek the wondrous treasure of the Dharma to benefit them.”
Having reflected thus, he sent his ministers to proclaim an order far and wide: “Whoever has a sublime teaching to impart to me, I shall provide whatever is needed and fulfill their wishes.”
「時有婆羅門，名勞度差，來詣宮門，云：『我有法。』王聞之喜，即出奉迎，前為作禮，敷好床褥，請令就座。王與左右合掌白言：『唯願大師垂矜愚鄙，開闡妙法，令得聞知！』時勞度差復報王曰：『我之智慧追求遐方，積學不易，云何直爾便欲得聞？』王復報曰：『一切所須悉見告勅，皆當供給。』勞度差曰：『大王今日能於身上剜，燃千燈用供養者，乃與汝說。』
At that time, a Brahmin named Laoducha came to the palace gate and said, "I have a teaching." When the king heard this, he was overjoyed. He went out to welcome him, bowed respectfully, laid out a fine seat, and invited him to sit.
The king and his attendants joined their palms and said, "We beseech you, great master, to take pity on our ignorance and expound this wondrous teaching, so that we may hear and understand it."
Then Laoducha replied to the king, "My Wisdom was sought from distant lands, and my learning was not easily gained. How can you expect to hear it just like that?"
The king answered, "Whatever you require, please tell me, and I will provide it."
Laoducha said, "Great King, if today you can carve a thousand lamps into your own body and light them as an offering, then I will teach you."
「王聞此語，倍用歡喜，即時遣人乘八萬里象，告語一切閻浮提內：『虔闍婆梨大國王者，却後七日，為於法故，當剜其身，以燃千燈。』
The king, hearing these words, was filled with even greater joy. He immediately dispatched messengers riding elephants that could travel eighty thousand miles, to announce throughout the entire Jambudvipa: "The great King Kalmashapada, for the sake of the Dharma, will in seven days carve his own body and light a thousand lamps upon it."
「時諸小王、一切人民聞此語已，各懷愁毒，悉來詣王，到作禮畢，共白之言：『今此世界有命之類，依恃大王，如盲依導、孩兒仰母。王薨之後，當何所怙？若於身上剜千燈者，必不全濟，云何為此一婆羅門棄此世界一切眾生？』是時宮中二萬夫人、五百太子、一萬大臣，合掌勸請，亦皆如是。
At that time, all the minor kings and the common people, upon hearing these words, were filled with sorrow and distress. They all came before the king, paid their respects, and together pleaded with him, saying: "In this world, all living beings who cherish life rely on Your Majesty as the blind rely on a guide, or as a child looks up to its mother. After Your Majesty passes away, upon whom shall we depend? If a thousand lamps are carved into your body, you will surely not survive. How can you abandon all the beings of this world for the sake of a single Brahmin?" At that time, twenty thousand consorts in the palace, five hundred princes, and ten thousand ministers also joined their palms in supplication, all pleading in the same manner.
「時王報曰：『汝等諸人慎勿却我無上道心。吾為是事誓求作佛，後成佛時，必先度汝。』是時眾人見王意正，啼哭懊惱，自投於地。王意不改，語婆羅門：『今可剜身而燃千燈。』尋為剜之，各著脂炷。眾會見已，絕而復穌，以身投地，如大山崩。王復白言：『唯願大師垂哀矜採，先為說法，然後燃燈！我命儻斷，不及聞法。』時勞度差便唱法言：
The king replied, "All of you, do not try to dissuade me from my supreme resolve. For the sake of this cause, I vow to attain Buddhahood, and when I become a Buddha, I will certainly liberate you first." At that time, seeing the king's unwavering determination, the people wept in anguish and threw themselves to the ground. The king remained resolute and said to the Brahmin, "Now you may carve my body and light the thousand lamps." Immediately, his flesh was cut, and wicks soaked in oil were placed in the wounds. When the assembly saw this, they fainted and then revived, prostrating themselves as if a great mountain had collapsed. The king then pleaded, "I beg you, Master, to show compassion and first preach the Dharma to me before lighting the lamps! If my life ends, I may not have the chance to hear the teachings." Then the Brahmin Loducha began to recite the Dharma.
「『常者皆盡， 高者必墮， 合會有離，
生者皆死。』
"All that is constant will end, All that is lofty must fall, All that comes together will part, All that is born will die."
「說是偈已，而便燃火。當此之時，王大歡喜，心無悔恨，自立誓願：『我今求法，為成佛道，後得佛時，當以智慧光明照悟眾生結縛黑闇。』作是誓已，天地大動，乃至淨居諸天宮殿動搖，咸各下視，見於菩薩作法供養，毀壞身體，不顧軀命，僉然俱下，側塞虛空，啼哭之淚，猶如盛雨，又雨天華而以供養。
After speaking this verse, he then lit the fire. At that moment, the king was filled with great joy and felt no regret. He made this vow: "I now seek the Dharma to attain Buddhahood. When I become a Buddha in the future, I will use the light of wisdom to illuminate and awaken all beings, freeing them from the darkness of bondage." After making this vow, heaven and earth shook mightily. Even the palaces of the Pure Abode deities trembled, and all the gods looked down. Seeing the bodhisattva making this offering of his body, disregarding his own life, they descended together, filling the sky. Their tears of sorrow fell like heavy rain, and heavenly flowers also rained down as an offering.
「時天帝釋下至王前，種種讚歎，復問之曰：『大王！今者苦痛極理，心中頗有悔恨事不？』王即言：『無。』帝釋復白：『今觀王身戰掉不寧，自言無悔，誰當知之？』王復立誓：『若我從始乃至於今，心不悔者，身上眾瘡即當平復。』作是語已，尋時平復。時彼王者，今佛是也。
At that moment, the Heavenly Emperor Śakra descended before the king and praised him in many ways. Then he asked, "Great King, you are now enduring extreme pain. Do you have any regrets in your heart?" The king replied, "None." Śakra then said, "But I see your body trembling and unsettled. If you claim to have no regrets, who will believe it?" The king then made a vow: "If from the beginning until now, my heart has held no regret, may all these wounds on my body heal immediately." As soon as he spoke these words, his wounds were healed. That king from the past is the Buddha we know today.
「世尊！往昔苦毒求法皆為眾生，今者滿足，云何捨棄，欲入涅槃，永使一切失大法明？
"World-Honored One, in the past, You endured countless hardships and sought the Dharma all for the sake of sentient beings. Now that You have attained complete fulfillment, how could You abandon them and enter Nirvana, leaving all beings forever deprived of the great light of the Dharma?"
「又復，世尊！過去世中，於閻浮提作大國王，名毘楞竭梨，典領諸國八萬四千聚落、二萬夫人婇女、五百太子、一萬大臣。王有慈悲，視民如子。爾時大王心好正法，即時遣臣宣令一切：『誰有經法為我說者，當隨其意給足所須。』
Furthermore, World-Honored One, in a past age, there was a great king in Jambudvīpa named Viraṅkarāja, who ruled over eighty-four thousand towns and villages, with twenty thousand consorts and court ladies, five hundred princes, and ten thousand ministers. The king was compassionate, regarding his people as his own children. At that time, the great king had a deep love for the true Dharma. He immediately sent his ministers to proclaim throughout the land: "If anyone has a scripture or teaching to expound to me, I will fulfill their wishes and provide whatever they need."
「有婆羅門名勞度差，來詣宮門言：『有大法，誰欲聞者，我當為說。』王聞此語，喜不自勝，躬出奉迎，接足為禮，問訊起居，將至大殿，敷施高座，請令就坐。合掌白言：『唯願大師當為說法！』勞度差曰：『我之所知，四方追學，勞苦積年，云何大王直爾欲聞？』王叉手曰：『一切所須幸垂勅及，於大師所不敢有惜。』尋報王言：『若能於汝身上斵千鐵釘，乃與汝法。』王即可之：『却後七日，當辦斯事。』
A Brahmin named Labor Crossing came to the palace gate and said, "I possess a great teaching. Whoever wishes to hear it, I shall explain." Upon hearing these words, the king was overjoyed beyond measure. He personally went out to welcome him, bowed at his feet, and inquired about his well-being. He then led him to the great hall, set up a high seat, and invited him to sit. Clasping his hands, the king said, "I humbly request the great master to teach the Dharma!"
Labor Crossing replied, "The knowledge I have was pursued through years of toil and suffering in every direction. How can you, O King, expect to hear it so easily?"
The king, with hands clasped, said, "Please command whatever you require. I would hold nothing back for the master."
The Brahmin then answered, "If you can have a thousand iron nails driven into your body, I will teach you the Dharma."
The king agreed and said, "In seven days, I shall accomplish this."
「爾時大王尋時遣人乘八萬里象，遍告一切閻浮提內：『毘楞竭梨大王，却後七日，當於身上斵千鐵釘。』臣民聞之，悉來雲集，白大王言：『我等四遠，承王恩德，各獲安樂。唯願大王為我等故，莫於身上斵千鐵釘！』爾時宮中夫人、婇女、太子、大臣、一切眾會咸皆同時向王求哀：『唯願大王以我等故，莫為一人便取命終，孤棄天下一切眾生！』
Then the king immediately sent messengers on eighty-thousand-mile elephants to announce throughout Jambudvīpa: "King Piṅgalāla will, seven days from now, have a thousand iron nails driven into his body."
When the people heard this, they gathered like clouds and said to the king, "We from all directions have received your grace and lived in peace. We beg you, for our sake, do not have a thousand iron nails driven into your body!"
Then the palace consorts, court ladies, the crown prince, ministers—everyone assembled—all simultaneously pleaded with the king, "We beg you, for our sake, do not sacrifice your life for one person and abandon all beings in the world."
「爾時國王報謝之曰：『我於久遠生死之中殺身無數，或為貪欲、瞋恚、愚癡；計其白骨，高於須彌，斬首流血過於五江，啼哭之淚多於四海。如是種種唐捐身命，未曾為法。吾今斵釘以求佛道，後成佛時，當以智慧利劍斷除汝等結使之病，云何乃欲遮我道心？』爾時眾會默然無言。
Then the king replied to them, saying: “Throughout the long cycle of birth and death, I have killed my own body countless times—driven by greed, anger, and ignorance. If you piled up my bones, they would tower above Mount Sumeru; if you collected the blood from my severed heads, it would fill more than five great rivers; and my tears of sorrow would be greater than the four seas. All these lives were wasted in vain, never for the sake of the Dharma. Now I am piercing my flesh for nails to attain the path of Buddhahood. When I become a Buddha, I shall use the sharp sword of wisdom to cut away the afflictions that bind you. How then could you try to hinder my resolve for enlightenment?”
At that time, the entire assembly fell silent, with no one speaking a word.
「於時大王語婆羅門：『唯願大師垂恩先說，然後下釘。我命儻終，不及聞法。』時勞度差便說偈言：
Then the great king said to the Brahmin, "I only ask that the honorable teacher first bestow his compassion by speaking the teachings before driving in the nail. If my life should end suddenly, I would miss the chance to hear the Dharma." At that time, Labor Difference recited a verse:
「『一切皆無常， 生者皆有苦，
諸法空無生， 實非我所有。』
"Everything is impermanent; all who are born experience suffering. All dharmas are empty and unborn; truly, nothing is owned by a self."
「說是偈已，即於身上斵千鐵釘。時諸小王群臣之眾一切大會以身投地，如大山崩，宛轉啼哭，不識諸方。是時天地六種震動，欲色諸天怪其所以，僉然俱下，見於菩薩困苦為法，傷壞其身，同時啼哭，淚如盛雨，又雨天花而以供養。
After speaking this verse, he then drove a thousand iron nails into his own body. At that moment, all the lesser kings, ministers, and the entire assembly threw themselves on the ground, like a great mountain collapsing, rolling and wailing, no longer aware of the four directions. The earth then trembled in six ways. The gods of the realms of desire and form were astonished at this, and they all descended together. Seeing the Bodhisattva suffering so painfully for the Dharma, wounding his own body, they wept simultaneously, their tears falling like heavy rain. They also rained heavenly flowers as an offering.
「時天帝釋來到王前，而問王言：『大王！今者勇猛精進，不憚苦痛，為於法故，欲何所求？欲作帝釋轉輪王乎？為欲求作魔王梵王？』王答之曰：『我之所為，不求三界受報之樂，所有功德用求佛道。』天帝復言：『王今壞身乃如是苦，寧悔恨意耶？』王言：『無也。』天帝復言：『今觀王身不能自持；言無悔恨，以何為證？』王尋立誓：『若我至誠心無悔恨者，我今身體還復如故。』作是語已，即時平復。天及人民欣勇無量。
Then the Lord of the Gods appeared before the king and asked him: “Great king! You are now practicing with fierce courage, enduring great pain without fear, all for the sake of the Dharma. What is it that you wish to attain? Do you seek to become a king of gods, a universal monarch, or perhaps a lord of demons or a lord of the divine realms?” The king replied, “What I do is not for the sake of receiving rewards in the three realms. All the merit I gain, I dedicate to attaining Buddhahood.” The Lord of the Gods asked again, “Your body is now so broken and suffering—do you not feel any regret?” The king said, “No, I do not.” The Lord of the Gods then said, “I see that your body can barely support itself. You say you have no regret, but what proof is there?” The king then made a vow: “If I am truly sincere and feel no regret, may my body be restored as before.” As soon as he spoke these words, his body returned to its original state. The gods and all the people rejoiced beyond measure.
「世尊！今者法海已滿，功德悉備，云何欲捨一切眾生，疾入涅槃而不說法？
"World-Honored One! Now that the ocean of Dharma is full and all virtues are complete, why do you wish to abandon all sentient beings and quickly enter Nirvana without teaching?"
「又復，世尊！過去久遠無量阿僧祇劫，此閻浮提有大國王，名曰梵天王，有太子，字曇摩鉗，好樂正法，遣使推求，四方周遍，了不能得。
"Furthermore, World-Honored One! In the distant past, countless eons ago, there was a great king in this world named King Brahmadeva. He had a prince called Dharmashabda (Dharmakṣema), who deeply loved the true Dharma. He sent envoys to search for it in all directions, but they could find it nowhere."
「爾時太子求法不獲，愁悶懊惱。時天帝釋知其至誠，化作婆羅門，來詣宮門，言：『我知法，誰欲聞者，吾當為說。』太子聞之，即出奉迎，接足為禮，將至大殿，敷好床座，請令就坐。合掌白言：『唯願大師垂愍為說！』婆羅門言：『學事甚難，追師積久，爾乃得之，云何直爾便欲得聞？理不可也。』太子復言：『大師所須，願見告勅，身及妻子一皆不惜。』婆羅門言：『汝今若能作大火坑，令深十丈，滿中熾火，自投於中以供養者，吾乃與法。』爾時太子即如其言作大火坑。
At that time, the prince sought the Dharma but could not obtain it, feeling sorrowful and frustrated. The Lord of Heaven, knowing his sincerity, transformed into a Brahmin and came to the palace gate, saying, "I know the Dharma. Whoever wishes to hear it, I will teach it to them." Upon hearing this, the prince went out to welcome him, bowed at his feet, and led him to the great hall. He arranged a fine seat and invited him to sit. Joining his palms, he said, "I humbly ask the great master, out of compassion, to teach the Dharma!" The Brahmin replied, "The pursuit of learning is extremely difficult. One must follow a teacher for a long time before obtaining it. How can you expect to simply hear it directly? That is not reasonable." The prince again said, "Whatever the great master requires, please instruct me. I hold neither my body nor my wife and children dear." The Brahmin said, "If you can now make a great pit of fire, ten fathoms deep, fill it with blazing flames, and cast yourself into it as an offering, then I will give you the Dharma." At that time, the prince did as he was told and made a great pit of fire.
「王及夫人、群臣、婇女，聞是語已，不能自寧，咸悉都集，詣太子宮，諫喻太子，曉婆羅門：『唯願慈愍，以我等故，勿令太子投於火坑！若其所須國城、妻子及與我身，當為給使。』婆羅門言：『吾不相逼，隨太子意。能如是者，我為說法；不者不說。』觀其志固，各自默然。
The king, the queen, the ministers, and the palace women, hearing these words, could not remain calm. They all gathered together and went to the crown prince's palace to advise and persuade him. They said to the Brahmin, "We only ask you to be compassionate and, for our sake, do not let the prince throw himself into the pit of fire! If you need anything—the kingdom's cities, his wife and children, or even ourselves—we will give them to you as servants."
The Brahmin replied, "I am not forcing him. Let the prince decide for himself. If he can do like this, I will teach the Dharma; if not, I will not teach it."
Seeing that the prince's resolve was firm, they all fell silent.
「爾時大王即遣使者乘八萬里象，宣告一切閻浮提內：『曇摩鉗太子為於法故，却後七日，身投火坑。其欲見者，宜早來會。』時諸小王、四遠士民，強弱相扶，悉皆雲集，詣太子所，長跪合掌，異口同音白太子言：『我等諸臣仰憑太子猶如父母，今若投火，天下喪父，永無所怙。願愍我曹，莫為一人孤棄一切！』
At that time, the king sent messengers riding on eighty-thousand-li elephants to announce throughout all of Jambudvipa: "Prince Dharmakāma, for the sake of the Dharma, will throw himself into a pit of fire seven days from now. All who wish to see him should come gather soon."
Then all the minor kings and people from far and near, supporting the weak and helping the strong, assembled like clouds gathering, and came before the prince. Kneeling with palms together, they spoke with one voice:
"We officials and people look up to the prince as we would our parents. If you now throw yourself into the fire, the world will lose its father and have nothing to rely on forever. Please have compassion for us—do not for your own sake abandon all beings by yourself."
「爾時太子語眾人言：『我於久遠生死之中喪身無數——人中為貪，更相斬害；天上壽盡，失欲憂苦；地獄之中，火燒湯煮、斧鋸刀戟、灰河劍樹，一日之中，喪身難計，痛徹心髓，不可具陳；餓鬼之中，百毒鑽軀；畜生中苦，身供眾口，負重食草，苦亦難數。空荷眾苦，唐失身命，未曾善心為於法也。吾今以此臭穢之身供養法故，汝等云何復欲却我無上道心？我捨此身，為求佛道，後成佛時，當施汝等五分法身。』眾人默然。是時太子立火坑上，白婆羅門：『唯願大師為我說法！我命儻終，不及聞法。』時婆羅門即便為說此偈：
Then the prince said to the people, “Through countless cycles of birth and death, I have lost my body countless times. As a human, I was killed for greed; in heaven, when my lifespan ended, I suffered from losing pleasures. In the hells, I was burned by fire, boiled in water, cut by axes, saws, swords, and spears, tormented in the ash river and sword tree—in a single day, I lost my life in ways too many to count, the pain piercing my heart and marrow, impossible to describe fully. Among hungry ghosts, a hundred poisons bore into my body. In the animal realm, my body was food for others, I carried heavy loads, ate grass, and suffered in countless ways. All this suffering was endured in vain—I wasted my life without ever developing a virtuous mind for the Dharma. Now, I offer this foul and putrid body for the sake of the Dharma. How can you try to stop me from pursuing the supreme path? I give up this body to seek Buddhahood. When I become a Buddha, I will grant you the five-part dharma body.”
The crowd fell silent. Then the prince stood on the edge of the fire pit and said to the Brahmin, “Please, great teacher, teach me the Dharma! If I die before I hear it, I will miss my chance.” The Brahmin then spoke this verse:
「『常行於慈心， 除去恚害想；
大悲愍眾生， 矜傷為雨淚；
修行大喜心， 同己所得法；
救護以道意， 乃應菩薩行。』
"Always practice loving-kindness, Let go of anger and thoughts of harm;
With great compassion, pity all beings, Shedding tears of tender care for their suffering;
Cultivate a heart of abundant joy, Sharing the truth you have found just as your own;
Save and protect them with the Way's intent— This is what it means to walk the Bodhisattva path."
「說是偈已，便欲投火。爾時帝釋并梵天王各捉一手，而復難之：『閻浮提內一切生類賴太子恩，莫不得所。今投火坑，天下喪父，何為自沒，孤棄一切？』爾時太子報謝天王及諸臣民：『何為遮我無上道心？』天及人眾即各默然。輒自并身，投於火坑。天地大動，虛空諸天同時號哭，淚如盛雨。即時火坑變成花池，太子於中坐蓮花臺，諸天雨華乃至於膝。
After reciting these verses, the prince prepared to leap into the fire. At that moment, Śakra and King Brahmā each took hold of one of his hands and tried to dissuade him: "All living beings in Jambudvīpa rely on the prince’s kindness and have found their proper place. If you now plunge into the fire pit, the whole world will lose its father. Why destroy yourself and abandon everyone?" The prince then replied to the heavenly kings and assembled ministers: "Why do you hinder my supreme aspiration for enlightenment?" The gods and humans all fell silent. Without further hesitation, the prince threw himself into the fire pit. The earth and sky shook violently, and the gods in the heavens wept loudly, their tears falling like a torrential rain. In that instant, the fire pit transformed into a lotus pond, and the prince sat on a lotus bloom in its center, while the gods showered down flowers that piled up to his knees.
「爾時梵天大王，今父王淨飯是；爾時母者，今摩耶是；爾時太子曇摩鉗者，今世尊是。世尊！爾時如是求法，為教眾生；今已成滿，宜當潤彼枯槁之類，云何便欲捨至涅槃不肯說法？
"At that time, the Great Brahma King was none other than your father, King Suddhodana. His mother was Maya. The prince Dharmapala of that time is now the World-Honored One. World-Honored One, in that past life you sought the Dharma in this way to teach beings. Now that you have achieved perfect fulfillment, you should nourish those who are withered and parched. How could you now wish to pass into final nirvana without teaching and thus refuse to expound the Dharma?"
「又復，世尊！過去無量阿僧祇劫，爾時波羅㮈國有五百仙士。時仙人師，名欝多羅，恒思正法，欲得修學，四方推求，宣告一切：『誰有正法，為我說者，隨其所欲，悉當供給。』
"Moreover, World-Honored One! In the distant past, countless eons ago, there were five hundred ascetic practitioners in the city of Varanasi. Their teacher, a sage named Utara, constantly sought true teachings, longing to study and learn. He searched in all four directions and declared to everyone: 'If anyone holds true teachings and is willing to explain them to me, I will provide whatever they desire as an offering.'"
「有婆羅門來應之言：『吾有正法，誰欲聞者，我當為說。』時仙人師合掌白言：『唯願矜愍，垂哀為說！』婆羅門言：『學法事難，久苦乃獲，汝今云何直爾欲聞？於理不可。汝若至誠欲得法者，當隨我教。』仙人白言：『大師所勅不敢違逆。』尋即語曰：『汝今若能剝皮作紙，析骨為筆，血用和墨，寫吾法者，乃與汝說。』是時欝多羅聞此語已，歡喜踊躍，敬如來教，即剝身皮，析取身骨，以血和墨，仰白之曰：『今正是時，唯願速說！』時婆羅門便說此偈：
A Brahmin came to him and said, “I possess the true Dharma. Whoever wishes to hear it, I shall teach it.” The ascetic teacher folded his palms and said, “Please, in your compassion, have pity on me and teach me!” The Brahmin replied, “Studying the Dharma is difficult—only after enduring long hardship can it be attained. How do you expect to simply hear it as you wish? That is not reasonable. If you are truly sincere in your desire for the Dharma, you must follow my instructions.” The ascetic said, “Whatever the Great Master commands, I dare not oppose.” The Brahmin then told him, “If you can now peel off your skin to use as paper, break your bones to use as pens, and mix your blood as ink to write my teachings, then I will teach you.” Upon hearing this, Utara was overjoyed. Respectfully obeying the Buddha’s instructions, he peeled his skin, broke his bones, and mixed his blood as ink. He then looked up and said, “Now is the time. Please, teach me quickly!” The Brahmin then spoke this verse:
「『常當攝身行， 而不殺盜婬，
不兩舌惡口， 妄言及綺語。
心不貪諸欲， 無瞋恚毒想，
捨離諸邪見， 是為菩薩行。』
"Always guard your actions— Do not kill, steal, or engage in sexual misconduct. Do not speak divisively, harshly, or tell lies, And avoid frivolous speech.
Do not let your mind cling to desires, Or harbor anger and harmful thoughts. Let go of all wrong views— This is the way of the Bodhisattva."
「說是偈已，即自書取，遣人宣寫，閻浮提內一切人民，咸使誦讀，如說修行。
After reciting this verse, he personally wrote it down and had it copied and distributed throughout the land, ensuring that all its people could read and recite it, and practice its teachings accordingly.
「世尊！爾時如是求法，為於眾生心無悔恨；今者云何欲捨一切，入於涅槃而不說法？
"World-Honored One! At that time, by seeking the Dharma in this way, you did not harbor regret or resentment for the sake of sentient beings. Now, why do you wish to abandon everything, enter Nirvana, and not teach the Dharma?"
「又復，世尊！過去久遠阿僧祇劫，於閻浮提作大國王，名曰尸毘；王所住城，號提婆拔提，豐樂無極。時尸毘王主閻浮提八萬四千諸小國土、六萬山川、八千億聚落，王有二萬夫人婇女、五百太子、一萬大臣，行大慈悲，矜及一切。
"Also, World-Honored One! In the distant past, countless eons ago, there was a great king in Jambudvipa named Shibi. His capital city was called Devapati, a place of boundless prosperity and joy. At that time, King Shibi ruled over eighty-four thousand small kingdoms, sixty thousand mountains and rivers, and eight hundred billion settlements in Jambudvipa. He had twenty thousand queens and consorts, five hundred princes, and ten thousand ministers. He practiced great compassion and kindness, showing care for all beings.
「時天帝釋五德離身，其命將終，愁憒不樂。毘首羯摩見其如是，即前白言：『何為慷慨而有愁色？』帝釋報言：『吾將終矣，死證已現。如今世間佛法已滅，亦復無有諸大菩薩，我心不知何所歸依，是以愁耳。』毘首羯摩白天帝言：『今閻浮提有大國王，行菩薩道，名曰尸毘，志固精進，必成佛道。宜往投歸，必能覆護，解救危厄。』天帝復白：『若是菩薩，當先試之為至誠不。汝化為鴿，我變作鷹，急追汝後，相逐詣彼大王坐所，便求擁護。以此試之，足知真偽。』毘首羯摩復答天帝：『菩薩大人不宜加苦，正應供養，不須以此難事逼也。』爾時帝釋便說偈言：
Then, the heavenly lord Shakra found that the five marks of death had appeared on him. His life was about to end, and he was filled with worry and depression. Seeing this, Vishvakarman approached and asked, “Why are you so downcast and sorrowful?” Shakra replied, “I am about to die—the signs of death are already upon me. Now that the Buddha’s teachings have vanished from the world, and there are no great bodhisattvas left, my mind does not know where to take refuge. This is why I am troubled.” Vishvakarman said to the heavenly lord, “In the Jambudvipa realm, there is a great king who practices the bodhisattva path. His name is Shibi. His resolve is firm and his effort is diligent—he will surely attain Buddhahood. You should go and take refuge in him. He will certainly protect you and rescue you from this danger.” Shakra replied, “If he is truly a bodhisattva, we must first test whether his sincerity is real. Turn yourself into a dove, and I will become a hawk. I will chase after you as we fly to the seat of that great king, and then you can seek his protection. This test will reveal whether he is genuine or not.” Vishvakarman answered Shakra, “It is not right to cause suffering for such a noble bodhisattva. We should rather make offerings to him—there is no need to force such a difficult trial upon him.” At that time, Shakra spoke this verse:
「『我亦非惡心， 如真金應試，
以此試菩薩， 知為至誠不。』
"I have no wicked intentions, just as one tests genuine gold in fire. Through testing the bodhisattva in this way, we can know if their sincerity is true."
「說是偈已。毘首羯摩自化為鴿，帝釋作鷹急追鴿後；臨欲捉食，時鴿惶怖，飛趣大王，入王腋下，歸命於王。鷹尋後至，立於殿前，語大王言：『今此鴿者是我之食，來在王邊，宜速還我，我飢甚急。』尸毘王言：『吾本誓願當度一切，此來依我，終不與汝。』鷹復言曰：『大王！今者云度一切，若斷我食，命不得濟。如我之類非一切耶？』王時報言：『若與餘肉，汝能食不？』鷹即言曰：『唯得新殺熱肉，我乃食之。』王復念曰：『今求新殺熱肉者，害一救一，於理無益。』內自思惟：『唯除我身，其餘有命皆自護惜。』即取利刀自割股肉，持用與鷹，貿此鴿命。
After speaking these verses, Vishvakarma transformed into a pigeon, while Indra became a hawk that chased after the pigeon. Just as the hawk was about to catch and eat it, the pigeon, terrified, flew straight to the king and hid under his arm, taking refuge in him. The hawk quickly followed and, standing in front of the hall, said to the king, “This pigeon is my food. It has come to your side—please return it to me at once. I am extremely hungry.”
King Shibi replied, “I have vowed to save all beings. Since this pigeon has come to rely on me, I will never give it to you.”
The hawk responded, “Great King! You say you will save all beings, but if you cut off my food, I will not survive. Am I not also one of those beings?”
The king then asked, “If I give you another kind of meat, will you eat it?”
The hawk said, “Only fresh, warm meat will do.”
The king thought, “If I seek fresh, warm meat, I’d be killing one being to save another—that does nothing good in principle.” He considered further, “Other than my own body, every living being cherishes its own life.” So he took a sharp knife, cut flesh from his own thigh, and offered it to the hawk in exchange for the pigeon’s life.
「鷹報王曰：『王為施主，等視一切；我雖小鳥，理無偏枉。若欲以肉貿此鴿者，宜稱使停。』王勅左右：『疾取稱來。』以鉤鉤中，兩頭施盤。即時取鴿安著一頭，所割身肉以著一頭。割股肉盡，故輕於鴿；復割兩臂、兩脇，身肉都盡，故不等鴿。
The hawk said to the king, "You are the patron of this offering, and you look upon all beings equally. Although I am just a small bird, it is only right that there be no favoritism. If you wish to exchange this pigeon for my portion of flesh, let it be weighed fairly." The king ordered his attendants, "Bring a scale immediately." A hook was set up, with a pan on each side. They placed the pigeon on one side and the cut flesh of the king's body on the other. His entire thigh flesh was cut off, but it was still lighter than the pigeon. Then he cut flesh from both arms and sides until all the flesh on his body was gone, yet it still did not balance with the pigeon.
「爾時大王舉身自起，欲上稱盤，氣力不接，失跨墮地，悶無所覺，良久乃穌，自責其心：『我從久遠為汝所困，輪迴三界，酸毒備甞，未曾為福。今是精進立行之時，非懈怠時也！』種種責已，自強起立，得上稱盤，心中歡喜，自以為善。
At that time, the great king rose to his full height, intending to step onto the scale. But his strength failed him; he stumbled, lost his footing, and collapsed to the ground. He fell unconscious, unaware of anything around him, and only after a long while did he finally regain his senses. Then he rebuked his own mind, saying: "For so long, you have tormented me, binding me to the cycle of birth and death in the three realms. I have tasted all kinds of bitterness, yet never done anything truly good. Now is the time for diligent effort and virtuous action—not for laziness!" After reproaching himself in various ways, he forced himself to rise and step onto the scale. His heart was filled with joy, and he felt that he had done well.
「是時天地六種震動，諸天宮殿皆悉傾搖，乃至色界諸天同時來下，於虛空中見於菩薩行於難行，傷壞軀體，心期大法，不顧身命，各共啼哭，淚如盛雨，又雨天華而以供養。
At that time, the whole earth trembled in six ways, and all celestial palaces shook and swayed. Even gods from the Realm of Form descended together. Hovering in the sky, they witnessed the Bodhisattva undertaking the arduous practice, harming his own body for the sake of the great Dharma, caring nothing for life itself. Together they wept, their tears falling like heavy rain, and rained down celestial flowers as an offering.
「爾時帝釋還復本形，住在王前，語大王曰：『今作如是難及之行，欲求何等？汝今欲求轉輪聖王、帝釋、魔王？三界之中，欲求何等？』菩薩答言：『我所求者，不期三界尊榮之樂，所作福報欲求佛道。』天帝復言：『汝今壞身乃徹骨髓，寧有悔恨意耶？』王言：『無也。』天帝復曰：『雖言無悔，誰能知之？我觀汝身戰掉不停，言氣斷絕，言無悔恨，以何為證？』王即立誓：『我從始來乃至於今，無有悔恨大如毛髮，我所求願必當果獲。至誠不虛如我言者，令吾身體即當平復。』作誓已訖，身便平復，倍勝於前。天及世人歎未曾有，歡喜踊躍，不能自勝。
Then the Lord of Gods returned to his true form and stood before the king, saying, "Great king, you have performed this ultimate act of hardship—what do you seek in return? Do you wish to become a Wheel-Turning King, a Lord of Gods, or a Mara King? Among the three realms, what is it that you desire?" The Bodhisattva answered, "What I seek is not the glory and pleasure of the three realms. The merit from my actions is dedicated solely to attaining Buddhahood." The Lord of Gods asked again, "You have injured your body to the very marrow—do you feel any regret?" The king replied, "None at all." The Lord of Gods said, "Though you say you have no regrets, who can know for sure? I see your body trembling without ceasing, your breath faltering. In the face of this, what proof do you have that you truly feel no remorse?" The king then made a solemn vow: "From the beginning until now, I have not felt a single hair's worth of regret. May the wish I seek surely be fulfilled. If my words are sincere and true, let my body be restored to its former state." As soon as he made this vow, his body healed completely, becoming even better than before. Gods and humans alike marveled at this unprecedented event, rejoicing and leaping with joy beyond measure.
「尸毘王者，今佛身是也。世尊！往昔為於眾生不顧身命，乃至如是；今者世尊法海已滿，法幢已立，法鼓已建，法炬已照，潤益成立，今正得時，云何欲捨一切眾生，入於涅槃而不說法？」
“That King Shibi was the present Buddha himself. World-Honored One! In the past, you disregarded even your own life for the sake of sentient beings, to such an extent. Now, World-Honored One, the ocean of your Dharma is full, your banner of Dharma has been raised, your drum of Dharma has been sounded, your torch of Dharma has illuminated, nourishing and establishing all beings. At this very time, how could you wish to leave all sentient beings behind, enter nirvana, and not teach the Dharma?”
爾時梵王於如來前合掌讚歎，說於如來先身求法為於眾生，凡有千首。世尊爾時受梵王請，即便往詣波羅㮈國鹿野苑中轉于法輪，三寶因是乃現於世。
At that time, Brahma stood before the Tathagata, palms together, and praised him. He recounted how the Tathagata had sought the Dharma in his past lives for the sake of all beings, telling this story in a thousand verses. Then the World-Honored One accepted Brahma's request and went to the Deer Park in Varanasi to set the wheel of the Dharma in motion. Thus the Three Jewels appeared in the world.
時諸人天、諸龍鬼神、八部之眾，聞說是已，莫不歡喜，頂戴奉行。
At that time, all the humans, celestial beings, dragons, ghosts, spirits, and the eight kinds of beings heard this teaching; none of them were not joyful. They respectfully accepted it with reverence and put it into practice.