- 聞如是：
一時，佛在舍衛國祇樹給孤獨園。
Thus have I heard:
One time, the Budha was staying at Anaathapindidas Ashrama in Jetavana of Shraavastii.
2. 爾時，世尊與無央數之眾圍遶說法。是時，曇摩留支在靜室中，獨自思惟，入禪三昧，觀見前身在大海中作魚，身長七百由旬。即從靜室起，猶如力士屈申臂頃，便往至大海中故死屍上而經行。
At that time, the Budha was surrounded by an immeasurable assembly, expounding the Dharma. At that time, Dharmaruci was in a quiet room, meditating alone and entering a state of deep concentration. He saw his past life as a fish in the great ocean, with a body seven hundred yojanas long. Rising from his meditation, in the time it takes a strong man to bend and stretch his arm, he went to the great ocean and walked on the corpse of his former body.
3. 爾時，曇摩留支便說此偈：
「生死無數劫， 流轉不可計；
各各求所安， 數數受苦惱。
設復見身已， 意欲造舍宅；
一切支節壞， 形體不得全。
心已離諸行， 愛著永無餘；
更不受此形， 長樂涅槃中。」
At that time, Dharmaruci spoke this verse:
“Through countless eons of birth and death,
The cycle of existence is beyond measure.
Each seeks their own comfort,
Yet repeatedly suffers affliction.
Even if one sees their body,
And desires to build a dwelling,
All their limbs will decay,
And their form will not remain whole.
The mind, freed from all formations,
Is forever free from attachment;
It will no longer take on this form,
But dwell eternally in the bliss of Nirvana.”
4. 爾時，尊者曇摩留支說此偈已，即從彼沒，來至舍衛祇洹精舍，往至世尊所。爾時，世尊見曇摩留支來，作是告曰：「善哉！曇摩留支！久來此間。」
At that time, when the venerable Dharmaruci had finished speaking this verse, he disappeared from that place and arrived at the Jetavana monastery in Shraavastii. He went to the Budha, and when the Budha saw him coming, he said,
“Excellent, Dharmaruci! It has been long since you came here.”
5. 曇摩留支白世尊曰：「如是。世尊！久來此間。」
Dharmaruci replied to the Buddha, “Yes, Bhagavan, it has been long since I came here.”
6. 爾時，上坐及諸比丘各生斯念：「此曇摩留支恒在世尊左右，然今世尊告曰：『善哉！曇摩留支！久來此間。』」
At that time, the senior monks and the other bhikshus thought, “Dharmaruci is always by the Budha’s side, yet now the Budha says, ‘Excellent, Dharmaruci! It has been long since you came here.'”
7. 爾時，世尊知諸比丘心中所念，欲斷狐疑故，便告諸比丘：
「非為曇摩留支久來此間，故我言此義。
所以然者，昔者過去無數劫時，有定光如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐，出現於世，治在鉢摩大國，與大比丘眾十四萬八千人俱。
爾時，四部之眾不可稱計，國王、臣吏、人民之類，皆來供養給其所須。
At that time, the Budha, knowing the thoughts in the minds of the bhikshus and wishing to dispel their doubts, said to them, “It is not because Dharmaruci has been long since he came here that I speak of this meaning.
The reason is this: In the past, countless eons ago, there was a Tathaagata named Dipamkara, the Arhat, the Samyak-Sambudha, Vidya-acharana–sampanna (perfect in knowledge and conduct), the Sugata, Lokavid (the Knower of the World), Anuttara (the Unsurpassed One), Purusha–damya–saarathi (the Tamer of Beings), Shaasta deva–manusiya-naam (the Teacher of Devas and Humans), the Budha, the Bhagavaan.
He appeared in the world and resided in the great country of Paama, together with a great assembly of one hundred and forty-eight thousand bhikshus. At that time, the fourfold assembly was beyond calculation. Kings, ministers, officials, and people of all kinds came to make offerings and provide for his needs.
8.「爾時，有梵志名耶若達，在雪山側住，看諸祕讖，天文、地理靡不貫博，書䟽文字亦悉了知，諷誦一句五百言大人之相亦復了知，事諸火神、日月、星宿，教五百弟子宿夜不惓。耶若達梵志有弟子名曰雲雷，顏貌端政，世之希有，髮紺青色。雲雷梵志聰明博見，靡事不通，恒為耶若達所見愛敬，不去須臾。是時，婆羅門所行呪術，盡皆備舉。
At that time, there was a brahmana named Yashodhara, who lived near the Himalayas. He was skilled in secret mantras, astronomy, geography, and all kinds of texts. He could recite the five hundred characteristics of a great man in a single verse. He served the fire gods, the sun, the moon, and the stars, and taught five hundred disciples tirelessly day and night.
Yashodhara had a disciple named Megha, who was handsome and rare in the world, with dark blue hair. Megha was intelligent and knowledgeable, mastering all subjects, and was always loved and respected by Yashodhara, never leaving his side. At that time, the brahmana’s practice of spells and rituals was fully accomplished.
9.「爾時，雲雷梵志便作是念：『我今所應學者悉皆備已。』然復自念：『書籍所載，諸有學梵志行術過者，當報師恩。又我今日所應學者皆復知之，我今宜可報於師恩。然復貧匱，空無所有可用供養師者；宜當往詣國界求所須者。』
At that time, Megha thought, ‘I have now learned all that I should.’ Then he reflected, ‘According to the texts, a brahmana who has mastered the arts should repay his teacher’s kindness. I have now learned all that I should, so I should repay my teacher’s kindness. However, I am poor and have nothing to offer as a gift to my teacher. I should go to the kingdom to seek what I need.’
10.「爾時，雲雷梵志便往至師所，而白師曰：『梵志所學技術之法，今悉知已，然復書籍所載，諸有學術過者，當報師恩。然復貧乏，無有金銀珍寶可用供養者，今欲詣國界求索財物，用供養師。』
At that time, Megha went to his teacher and said, ‘I have now mastered all the arts and techniques of a Brahmin. According to the texts, one who has mastered the arts should repay his teacher’s kindness. However, I am poor and have no gold, silver, or jewels to offer as a gift. I now wish to go to the kingdom to seek wealth to repay my teacher.’
11.「爾時，耶若達婆羅門便作是念：『此[＊]雲雷梵志我之所愛，不去心首。設吾死者尚不能別離，何況今日欲捨吾去。我今當作何方宜，使留得住耶？』
At that time, Yashodhara thought, ‘This Megha is dear to me, and I cannot bear to be separated from him. Even if I were to die, I could not part from him, let alone now when he wishes to leave me. What can I do to make him stay?’
12.「是時，耶若達梵志即告雲雷曰：『汝梵志！今故有婆羅門所應學者，卿尚不知。』是時，雲雷梵志便前白師：『唯願見教，何者未誦？』是時，耶若達梵志便思惟造五百言誦，告雲雷曰：『今有此書名五百言誦，汝可受之。』雲雷白言：『願師見授，欲得諷誦！』
At that time, Yashodhara said to Megha, ‘Brahmana, there is still something you have not learned that a Brahmana should know.’
Megha then said to his teacher, ‘Please teach me. What have I not yet learned?’
Yashodhara then composed a five-hundred-verse text and said to Megha, ‘Here is a text called the Five Hundred Verses. You should learn it.’
Megha said, ‘Please teach it to me. I wish to recite it.’
13.「比丘當知，爾時，耶若達便授弟子此五百言誦。未逕幾日，悉皆流利。是時，耶若達婆羅門告五百弟子曰：『此雲雷梵志[＊]技術悉備，無事不通，即以立名，名曰超術。此超術梵志極為高才，天文、地理靡不觀博，書䟽文字亦悉了知。』爾時，超術梵志復經數日，復白師曰：『梵志所學技術之法，今悉知已，然復書籍所載，諸有學術過者，當報師恩。加復貧乏，無有金銀珍寶可用供養師者，今欲詣國界求索財物，用供養師，唯願聽許！』爾時，耶若達梵志告曰：『汝知是時。』超術梵志前禮師足，便退而去。
Bhikshus, you should know that at that time, Yashodhara taught his disciple the Five Hundred Verses. Within a few days, Megha had mastered it fluently. Yashodhara then said to his five hundred disciples, ‘This Megha has mastered all the arts and techniques, and there is nothing he does not know. I will now give him the name “Atikraanta–vidya.” This brahmana is extremely talented, mastering astronomy, geography, and all kinds of texts.’
After a few more days, Atikraanta-vidya said to his teacher, ‘I have now mastered all the arts and techniques of a brahmana. According to the texts, one who has mastered the arts should repay his teacher’s kindness. However, I am poor and have no gold, silver, or jewels to offer as a gift. I now wish to go to the kingdom to seek wealth to repay my teacher. Please grant me permission.’ Yashodhara said, ‘You know the time is right.’ Atikraanta-vidya then bowed at his teacher’s feet and departed.
14.「爾時，鉢摩大國去城不遠，有眾梵志普集一處，欲共大祠，亦欲講論。時，有八萬四千梵志共集。第一上坐亦復諷誦外道書䟽，莫不練知，天文、地理、星宿變怪，皆悉了知。各欲散時，便以五百兩金及金杖一枚，金澡罐一枚，牛千頭，用奉上師，與第一上坐。
At that time, not far from the city of Paama, a large group of brahmanas gathered in one place to perform a great sacrifice and hold philosophical debates. Eighty-four thousand brahmanas gathered there. The foremost elder among them recited the texts of the heretics, mastering astronomy, geography, and the changes of the stars. When they were about to disperse, they offered five hundred taels of gold, a golden staff, a golden water pot, and a thousand cows to their teacher and the foremost elder.
15.「爾時，超術梵志聞，去鉢摩大國不遠，有諸梵志八萬四千集在一處，其有試術過者，便與五百兩金及金杖一枚，金澡罐一枚，大牛千頭。是時，超術梵志自念：『我今何故家家乞求？不如詣彼大眾共捔技術。』是時，超術梵志便往至大眾所。
At that time, brahmana Atikraanta-vidya heard that not far from Paama, eighty-four thousand brahmanas had gathered in one place, and those who could surpass others in the testing skills would be given five hundred taels of gold, a golden staff, a golden water pot, and a thousand cows. Brahmana Atikraanta-vidya thought, ‘Why should I go from house to house begging? I should go to that assembly and compete in skills.’ He then went to the assembly.
16.「爾時，眾多梵志遙見超術梵志，各各高聲喚曰：『善哉！祠主，今獲大利，乃使梵天躬自下降。』時，八萬四千諸梵志等各起共迎，異口同音而作是語：『善來，大梵神天！』時，超術梵志便生此念：『此諸梵志謂呼吾是梵天，然復吾亦非梵天。』是時，超術梵志語諸婆羅門曰：『止！止！諸賢！勿呼吾是梵天也。汝等豈不聞乎？雪山北有大梵志眾師，名耶若達，天文、地理靡不貫練。』諸梵志曰：『吾等聞之，但不見耳！』超術梵志曰：『我是其弟子，名曰超術。』是時，超術梵志便向彼眾第一上坐而告之曰：『設知[＊]技術者，向吾說之。』
At that time, the many brahmanas saw Atikraanta-vidya from afar and called out loudly, ‘Excellent! The host of the sacrifice has gained great merit, for Brahma himself has descended.’ The eighty-four thousand brahmanas all rose to welcome him, saying in unison, ‘Welcome, great Brahma!’ Atikraanta-vidya thought, ‘These brahmanas think I am Brahma, but I am not Brahma.’
He then said to the brahmanas, ‘Stop! Stop! Noble ones, do not call me Brahma. Have you not heard of the great brahmana teacher Yashodhara, who lives north of the Himalayas and is skilled in astronomy and geography?’ The brahmanas said, ‘We have heard of him, but we have not seen him!’ Atikraanta-vidya said, ‘I am his disciple, named Atikraanta-vidya.’ He then said to the foremost elder of the assembly, ‘If you know any skills, demonstrate them to me.’
17.「爾時，彼眾第一上坐即向超術梵志誦三藏[＊]技術，無有漏失。時，超術婆羅門復語彼上坐曰：『一句五百言，今可說之。』是時，彼上坐曰：『我不解此義，何等是一句五百言者？』時，超術梵志告曰：『諸賢！默然聽說一句五百言大人之相。』
At that time, the foremost elder of the assembly recited the three baskets of skills to Atikraanta-vidya without omission.
Atikraanta-vidya then said to the elder, ‘Now recite the five hundred characteristics of a great man in a single verse.’
The elder said, ‘I do not understand this. What is the five hundred characteristics of a great man in a single verse?’
Atikraanta-vidya said, ‘Noble ones, listen silently as I recite the five hundred characteristics of a great man in a single verse.’
18.「比丘當知，爾時，超術梵志便誦三藏之術，及一句五百言大人之相。爾時，八萬四千梵志歎未曾有：『甚奇！甚特！我等初不聞一句五百言大人之相，今尊者宜在上頭第一上坐。』
Bhikshus, you should know that at that time, Atikraanta-vidya recited the three baskets of skills and the five hundred characteristics of a great man in a single verse.
The eighty-four thousand brahmanas exclaimed in amazement, ‘How extraordinary! How remarkable! We have never heard of the five hundred characteristics of a great man in a single verse. Venerable one, you should take the foremost seat.’
19.「爾時，超術梵志移彼上坐已，便在第一上頭坐。爾時，彼眾上坐極懷瞋恚，發此誓願：『今此人移我坐處，自補其處。我今所誦經籍，持戒苦行，設當有福者，盡持用作誓：「此人所生之處，所欲作事，我恒當壞敗其功。」』
At that time, Atikraanta-vidya moved the elder from his seat and took the foremost seat himself. The elder, filled with anger, made this vow: ‘This person has taken my seat and replaced me. All the merit I have gained from reciting scriptures, observing precepts, and practicing austerities, I now dedicate to this vow: Wherever this person is born, whatever he seeks to accomplish, I will always ruin his efforts.’
20.「是時，彼施之主即出五百兩金及金杖一枚，金澡罐一枚，牛千頭，好女一人，持用與上坐使呪願。爾時，上坐告主人曰：『我今受此五百兩金及金杖、金澡[＊]罐，當用供養師。此女人，及牛千頭還施主人。所以然者，吾不習欲，亦不積財。』
At that time, the host of the sacrifice offered five hundred taels of gold, a golden staff, a golden water pot, a thousand cows, and a beautiful woman to the elder (Atikraanta-vidya) for blessings. The elder (Atikraanta-vidya) said to the host, ‘I will accept the five hundred taels of gold, the golden staff, and the golden water pot to offer to my teacher. As for the woman and the thousand cows, I return them to you. I do not indulge in desires or accumulate wealth.’
21.「是時，超術梵志受此金杖、澡罐已，便往詣鉢摩大國。其王名曰光明。時，彼國王請定光如來及比丘眾衣食供養。時，彼國王告令城內：『其有人民有香華，盡不得賣，若有賣者當重罰之；吾自出買，不須轉賣。』復勅人民，掃灑令淨，勿使有土沙穢惡；懸繒幡蓋，香汁塗地，作倡妓樂，不可稱計。
At that time, Atikraanta-vidya accepted the golden staff and water pot and went to the great country of Paama. Its king was named Prabhaasa. At that time, the king invited Dipamkara Tathaagata and the Sangha of bhikshus to receive offerings of food and clothing. The king ordered the city: ‘No one is allowed to sell flowers or incense. Anyone who sells them will be severely punished. I will buy them myself; there is no need for resale.’ He also ordered the people to sweep the streets clean, removing all dirt and filth. Canopies and banners were hung, fragrant water was sprinkled on the ground, and music and dance performances were held beyond measure.
22.「爾時，彼梵志見已，便問行道人曰：『今是何日？掃灑道路，除治不淨，懸繒幡蓋，不可稱計。將非國主太子有所娉娶？』彼行道人報曰：『梵志不知耶？鉢摩大國王今請[＊]定光如來、至真、等正覺，衣食供養，故平治道路，懸繒幡蓋耳。』然梵志祕記亦有此語：『如來出世，甚難得遇，時時乃出，實不可見，猶如優曇鉢華，時時乃出。』此亦如是，如來出現於世，甚不可值。又梵志書亦有語：『有二人出世甚難得值。云何二人？如來及轉輪聖王。此二人出現甚難得值。』爾時，彼復作是念：『我今可急速報佛恩，今且以此五百兩金奉上[＊]定光如來。』復作是念：『書記所載，如來不受金銀珍寶；我可持此五百兩金，用買華香，散如來上。』
At that time, the brahmana Atikraanta-vidya saw this and asked a passerby, ‘What is happening today? The streets are swept clean, the filth is removed, and countless canopies and banners are hung. Is it the king’s son’s wedding?’
The passerby replied, ‘Brahmana, do you not know? The king of Paama has invited Dipamkara Tathaagata, the Arhat, the Samyak-Sambudha, to receive offerings of food and clothing. That is why the streets are cleaned and the canopies and banners are hung.’
The brahmana’s secret texts also say, ‘The appearance of a Tathaagata in the world is extremely rare, like the udumbara flower, which blooms only once in a long time.’
It is the same with the appearance of a Tathaagata in the world; it is extremely rare. The brahmana texts also say, ‘There are two people whose appearance in the world is extremely rare. Who are they? The Tathaagata and the Chakravartin Raja. The appearance of these two is extremely rare.’ At that time, brahmana thought, ‘I should quickly repay the Budha’s kindness. I will offer these five hundred taels of gold to Dipamkara Tathaagata.’ Then he thought, ‘The texts say that the Tathaagata does not accept gold, silver, or jewels. I will use this five hundred taels of gold to buy flowers and incense to scatter over the Tathaagata.’
23.「是時，梵志即入城內求買華香。爾時，城中行人報曰：『梵志不知耶？國王有教令，其有香華賣者當重罰之。』時，彼超術梵志便作是念：『是我薄祐，求華不獲，將知如何？』便還出城，在門外立。
At that time, the brahmana Atikraanta-vidya entered the city to buy flowers and incense. A passerby in the city said, ‘Brahmana, do you not know? The king has ordered that anyone who sells flowers or incense will be severely punished.’ Brahmana Atikraanta-vidya thought, ‘I am unfortunate. I cannot obtain flowers. What should I do?’ He then left the city and stood outside the gate.
24.「爾時，有婆羅門女名曰善味，持水瓶行取水，手執五枚華。梵志見已，語彼女人曰：『大妹！我今須華，願妹見賣與我。』梵志女曰：『我何時是汝妹？為識我父母不？』時，超術梵志復生此念：『此女人性行寬博，意在戲笑。』即復語言：『賢女！我當與價，是非見惠此華。』梵志女曰：『豈不聞大王有嚴教，不得賣華乎？』
At that time, a brahmana woman named Sumati who was carrying a water pot to fetch water, holding five flowers in her hand.
Brahmana Atikraanta-vidya saw her and said, ‘Sister, I need flowers. Please sell them to me.’
The brahmana woman said, ‘When did I become your sister? Do you know my parents?’
Brahmana Atikraanta-vidya thought, ‘This woman is broad-minded and is joking.’ He then said, ‘Noble woman, I will pay you for them. I am not asking for them as a gift.’
The brahmana woman said, ‘Have you not heard the king’s strict order? No one is allowed to sell flowers.’
25.「梵志曰：『賢女！此事無苦，王不奈汝何！我今急須此五枚華，我得此華，汝得貴價。』梵志女曰：『汝急須華，欲作何等？』梵志報曰：『我今見有良地，欲種此華。』梵志女曰：『此華以離其根，終不可生。云何方言我欲種之？』梵志報曰：『如我今日所見良田，種死灰尚生，何況此華？』
Brahmana Atikraanta-vidya said, ‘Noble woman, do not worry. The king cannot harm you. I urgently need these five flowers. If I get them, you will receive a high price.’
The brahmana woman said, ‘Why do you urgently need flowers?’
Brahmana Atikraanta-vidya replied, ‘I have seen good land and wish to plant these flowers.’
The brahmana woman said, ‘These flowers have been plucked from their roots and will not grow. How can you say you want to plant them?’
Brahmana Atikraanta-vidya replied, ‘The good land I have seen today can even make dead ashes grow. How much more so these flowers?’
26.「梵志女曰：『何者是良田，種死灰乃生乎？』梵志報曰：『賢女！有定光佛、如來、至真、等正覺，出現於世。』梵志女曰：『定光如來為何等類？』梵志即報彼女曰：『定光如來者，有如是之德，有如是之戒，成諸功德。』梵志女曰：『設有功德者，欲求何等福？』梵志報曰：『願我後生當如定光如來、至真、等正覺，禁戒、功德亦當如是。』
The brahmana woman said, ‘What is this good land that can make dead ashes grow?’
Brahmana Atikraanta-vidya replied, ‘Noble woman, Dipamkara Tathaagata, the Arhat, the Samyak-Sambudha, has appeared in the world.’
The brahmana woman said, ‘What kind of being is Dipamkara Tathaagata?’
Brahmana Atikraanta-vidya replied, ‘Dipamkara Tathaagata possesses such virtues, such precepts, and has accomplished all merits.’
The brahmana woman said, ‘If one has such merits, what kind of blessings does one seek?’
Brahmana replied, ‘I wish that in a future life, I will be like Dipamkara Tathaagata, the Arhat, the Samyak-Sambudha, with the same precepts and merits.’
27.「梵志女曰：『設汝許我世世作夫婦，我便與汝華。』梵志曰：『我今所行，意不著欲。』梵志女曰：『如我今身不求為汝作妻，使我將來世與汝作妻。』超術梵志曰：『菩薩所行，無有愛惜，設與我作妻者，必壞我心。』梵志女曰：『我終不壞汝施意，正使持我身施與人者，終不壞施心。』是時，便持五百金錢，用買五枚華，與彼女人，共作誓願，各自別去。
The brahmana woman said, ‘If you promise to be my husband in future lives, I will give you the flowers.’
Brahmana Atikraanta-vidya said, ‘My current practice is not attached to desires.’
The brahmana woman said, ‘I do not seek to be your wife in this life, but in future lives.’
Brahmana Atikraanta-vidya said, ‘The Bodhisatva’s practice is without attachment. If you become my wife, it will surely ruin my mind.’
The brahmana woman said, ‘I will never ruin your intention to give. Even if you give my body to others, I will never ruin your intention to give.’
At that time, she took five hundred gold coins and sold the five flowers. They made a vow together and then parted ways.
28.「是時，定光如來、至真、等正覺時到著衣持鉢，與比丘僧前後圍繞，入鉢摩大國。時，超術梵志遙見定光如來顏貌端政，見莫不歡，諸根寂靜，行不錯亂，有三十二相、八十種好。猶如澄水無有穢濁，光明徹照，無所罣礙。亦如寶山，出諸山上。見已，便發歡喜心，於如來所持此五莖華，至定光如來所。到已，在一面住。
At that time, Dipamkara Tathaagata, the Arhat, the Samyak-Sambudha, put on his robe, took his bowl, and, surrounded by the Sangha of bhikshus, entered the great country of Paama.
Brahmana Atikraanta-vidya saw Dipamkara Tathaagata from afar. His appearance was majestic, and all who saw him rejoiced. His senses were calm, and his conduct was flawless. He possessed the thirty-two marks and eighty characteristics of a great man. He was like clear water, free from impurities, radiating light without obstruction. He was like a jewelled mountain, towering above all others. Seeing him, brahmana Atikraanta-vidya felt joy and took the five flowers to Dipamkara Tathaagata. Upon arriving, he stood to one side.
29.「時，超術梵志白定光佛言：『願見採受，設世尊今不授決者，便當於此處斷其命根，不願此生。』爾時，世尊告曰：『梵志！不可以此五莖華授無上等正覺。』梵志白言：『願世尊與我說菩薩所行法！』定光佛告曰：『菩薩所行，無所愛惜。』
At that time, brahmana Atikraanta-vidya said to Dipamkara Tathaagata, ‘Please accept these flowers. If Bhagavan does not grant me a prediction, I will end my life here and now.’
Diipamkara Tathaagata said, ‘Brahmana, these five flowers cannot be used to grant the prediction of Anutara Samyak Sambodhi.’
Brahmana Atikraanta-vidya said, ‘Please, Bhagavan, teach me the practice of a Bodhisattva.’
Dipamkara Tathaagata said, ‘The practice of a Bodhisattva is without attachment.’
30.「爾時，梵志便說偈言：
「『不敢以父母， 持施與外人；
諸佛真人長， 亦復不敢施。
日月周行世， 此二不可施；
餘者盡可施， 意決無有難。』
At that time, Brahmana Atikraanta-vidya spoke this verse:
“‘I dare not give my parents to others,
Nor the Budhas and sages.
The sun and moon that traverse the world,
These two I cannot give.
All else I can give,
With a resolute mind and no difficulty.’
31.「爾時，定光佛復以此偈報梵志曰：
「『如汝所說施， 亦不如來言；
當忍億劫苦， 施頭身耳目。
妻子國財寶， 車馬僕從人；
設能堪與者， 今當授汝決。』
At that time, Dipamkara Tathaagata replied with this verse:
“‘The giving you speak of
Is not as the Tathaagata teaches.
You must endure the suffering of countless eons,
Giving your head, body, eyes, and ears.
Your wife, children, kingdom, and treasures,
Your carriages, horses, and servants—
If you can bear to give these,
I will now grant you the prediction.’
32.「爾時，摩納復說此偈：
「『大山熾如火， 億劫堪頂戴；
不能壞道意， 唯願時授決。』
At that time, brahmana Atikraanta-vidya spoke this verse:
“‘Even if a mountain were ablaze,
I could bear it for countless eons.
It cannot destroy my resolve for the path.
I beseech you to grant me the prediction now.’
33.「爾時，定光如來默然不語。時，彼梵志手執五莖華，右膝著地，散定光如來，並作是說：『持是福祐，使將來世當如定光如來、至真、等正覺，而無有異！』即自散髮在于淤泥。『若如來授我決者，便當以足蹈我髮上過。』
At that time, Dipamkara Tathaagata remained silent. Brahmana Atikraanta-vidya, holding the five flowers, knelt on his right knee, scattered the flowers over Dipamkara Tathaagata, and said,
‘May this merit cause me to become like Dipamkara Tathaagata, the Arhat, the Samyak-Sambudha, in a future life, without any difference!’
He then spread his hair on the muddy ground and said, ‘If the Tathaagata grants me the prediction, may he tread on my hair as he passes.’
34.「比丘當知：爾時，定光如來觀察梵志心中所念，便告梵志曰：『汝將來世當作釋迦文佛、如來、至真、等正覺。』
Bhikshus, you should know that at that time, Dipamkara Tathaagata, observing the thoughts in brahmana Atikraanta-vidya’s mind, said to him,
‘In a future life, you will become Shaakyamuni Buddha, the Tathaagata, the Arhat, the Samyak-Sambudha.’
35.「時，超術梵志有同學，名曇摩留支，在如來邊，見定光佛授超術梵志決，又足蹈髮上。見已，便作是說：『此禿頭沙門何忍，乃舉足蹈此清淨梵志髮上？此非人行！』」
At that time, brahmana Atikraanta-vidya had a fellow student named Dharmaruci, who was near the Tathaagata. He saw Diipamkara Tathaagata grant brahmana the prediction and tread on his hair. Seeing this, he said, ‘How can this bald-headed bhikshu bear to tread on the hair of this pure brahmana? This is not the behavior of a human!’
36. 佛告諸比丘：「爾時耶若達梵志者，豈異人乎？莫作是觀。所以然者，爾時耶若達者，今白淨王是。爾時八萬四千梵志上坐者，今提婆達兜身是也。時超術梵志者，即我[＊]身是也。是時梵志女賣華者，今瞿夷是也。爾時祠主者，今執杖梵志是也。爾時曇摩留支，口所造行，吐不善響，今曇摩留支是也。然復曇摩留支無數劫中恒作畜生，最後受身在大海作魚，身長七百由旬，從彼命終，來生此間，與善知識從事，恒親近在善知識，習諸善法，根門通利。以此因緣故，我言：『久來此間。』曇摩留支亦復自陳：『如是，世尊！久來此間。』是故，諸比丘！常當修習身、口、意行。如是，諸比丘！當作是學。」
Budha said to the bhikshus, “The brahmana Yashodhara at that time was none other than King Shuddhodana. The eighty-four thousand brahmanas who were the foremost elders at that time are now Devadata. Brahmana Atikraanta-vidya at that time was none other than myself. The brahmana woman who sold the flowers is now Gopika [the Budha’s former wife]. The host of the sacrifice is now the brahmana with a staff.
Dharmaruci, who spoke ill at that time, is now the same Dharmaruci. However, Dharmaruci spent countless eons as an animal, and in his last life, he was a fish in the great ocean, seven hundred yojanas long. After that life, he was reborn here, associated with good friends, and always stayed close to good friends, practicing wholesome dharmas and sharpening his faculties.
For this reason, I said, ‘You have been here for a long time.’ Dharmaruci also said, ‘Yes, Bhagavaan, I have been here for a long time.’
Therefore, bhikshus, you should always cultivate wholesome actions of body, speech, and mind. In this way, bhikshus, you should train yourselves.”
37. 爾時，諸比丘聞佛所說，歡喜奉行。
When the bhikshus heard what the Budha said, they followed it with joy.