T01n0068_賴吒和羅經

大正藏第 01 冊 No. 0068 賴吒和羅經

No. 68 [No. 26(132), No. 69]

佛說賴吒和羅經

吳月支優婆塞支謙譯

聞如是：

一時，佛與五百沙門俱游拘留國，轉到黈羅歐吒國。國中人民婆羅門道人，皆聞佛轉游到此國，聞佛功德妙達，無有貪淫瞋怒愚癡，人心所言者皆中正，但得佛道，自知所從來生，豫知去來現在之事；眼能徹視，知世間人民蚑行蠕動之類，所趣生死善惡之道；行即能飛能入地，出無間入無孔，自在變化所作；知世間人民及蚑行蠕動之類，心所念者皆豫知之；佛自製眼、自製耳、自製鼻、自製口、自製身、自製心；世間凡九十六種道，皆不及佛道；佛教天上天下人民，如父母教子，能使去惡就善。佛為天上天下人民作師，佛所教授諸天人民，皆得阿羅漢泥洹道。舉一國中人民皆言：「佛是吉祥之人，善說經戒，共往觀視其道德。」其國中人民，或有五十人為伴者，有百人為伴者，有五百人為伴者，共行到佛所，中有為佛跪者，中有繞佛三匝者，中有頭面著佛足者，中有叉手者，中有但說姓字者，人民皆坐。

佛為人民說經戒，人民皆叉手向佛。眾座中有一長者子，名賴吒和羅，在座中聽佛說經以著心中。賴吒和羅自思惟：「如佛經戒者，不宜居家，居家者不能自凈學佛道也。」自思念：「不如除頭髮、被袈裟，行作沙門。」黈羅歐吒國人民聞經戒皆歡喜，繞佛三匝各自還歸。賴吒和羅中道屈還到佛所，前為佛作禮，叉手長跪白佛言：「我思念佛經戒不宜居家，居家者不能自凈學佛經道也。意欲除頭髮須、被袈裟，作沙門。愿佛哀我，令我得作沙門。」

佛言：「汝報父母未？」

賴吒和羅言：「未報父母也。」

佛言：「諸佛法，父母不聽者不得作沙門，亦不得與戒。」

賴吒和羅言：「諾！請歸報父母。父母聽我作沙門者，我當來還。」

佛言：「大善！自思議之。」

賴吒和羅即為佛作禮，而歸到父母前，白言：「我所聞佛經戒不宜居家，居家者不能自凈學佛經道也。意欲除頭髮須、被袈裟，作沙門。」

父母聞子語聲，皆相對啼泣言：「我曹夫婦少子姓，禱祀諸天日月，四面叩頭，求哀子姓令續門戶后，常恐我卒死門戶滅絕。我從天得汝一子耳，舉家共重愛，見汝不知厭足，設汝終亡，我夫婦當共坐守汝尸至老，今反欲生棄我曹去耶？」

賴吒和羅語父母言：「如今不聽我到佛所作沙門者，從今以去不復飲、不復食、不復沐浴。今聽我作沙門者善，不者當就死耳！」便卻委臥空地不食，一日二日三日四日至五日不食。

賴吒和羅宗親九族中外，聞賴吒和羅從父母求欲作沙門，父母不聽，委臥空地絕谷水漿五日不食。中外宗親九族皆到賴吒和羅所，曉語令起沐浴飲食。語賴吒和羅言：「汝父母未有汝時，禱祀諸天日月，四面叩頭，求子姓適得汝一子耳。汝當供養父母，為續門戶后。設汝終亡，父母常欲坐守汝尸至老，何況欲生別離去乎？」賴吒和羅亦不應。宗親九族皆復到父母前，啼泣謂言：「此兒終不受我諫也。」

賴吒和羅復有諸親厚知識，聞賴吒和羅欲到佛所作沙門，父母不聽委臥空地，不飲不食五日

現代漢語譯本 《賴吒和羅經》 我聽聞是這樣的： 一時，佛陀與五百位沙門一同在拘留國游化，後來到了黈羅歐吒國。國內的婆羅門和道人，都聽聞佛陀游化到此國，聽說佛陀的功德非常高妙，沒有貪慾、嗔怒和愚癡，所說的話都公正不偏，已經證得佛道，能自己知道從哪裡來生，預知過去、現在和未來的事情；眼睛能看透一切，知道世間人民和各種爬行動物所去的生死善惡之道；行走時能飛行，能入地，出入無礙，能自在變化；知道世間人民和各種爬行動物心中所想的，都能預先知道；佛陀能自我控制眼睛、耳朵、鼻子、嘴巴、身體和心意；世間所有九十六種道，都比不上佛道；佛陀教導天上天下的人民，如同父母教導子女，能使他們棄惡從善。佛陀是天上天下人民的導師，佛陀所教導的諸天人民，都能證得阿羅漢的涅槃之道。整個國家的人民都說：『佛陀是吉祥之人，善於宣說經戒，我們一起去看看他的道德。』國內的人民，有的五十人結伴，有的百人結伴，有的五百人結伴，一同前往佛陀所在之處。其中，有的向佛陀跪拜，有的繞佛三圈，有的頭面觸地禮拜佛足，有的合掌，有的只是報上姓名，然後大家坐下。 佛陀為人民宣說經戒，人民都合掌面向佛陀。在座的人中，有一位長者的兒子，名叫賴吒和羅，他在座中聽佛陀講經，並將佛法記在心中。賴吒和羅自己思忖：『像佛陀所說的經戒，不適合在家生活，在家的人不能清凈地修學佛道。』他心想：『不如剃除頭髮、穿上袈裟，出家做沙門。』黈羅歐吒國的人民聽聞佛陀的經戒后都非常歡喜，繞佛三圈后各自回家。賴吒和羅走到半路又返回到佛陀那裡，上前向佛陀行禮，合掌長跪，對佛陀說：『我思量佛陀的經戒不適合在家生活，在家的人不能清凈地修學佛道。我想要剃除頭髮鬍鬚、穿上袈裟，出家做沙門。希望佛陀憐憫我，讓我能夠出家做沙門。』 佛陀說：『你稟告過父母了嗎？』 賴吒和羅說：『還沒有稟告父母。』 佛陀說：『諸佛的法則是，父母不同意，就不能出家做沙門，也不能受戒。』 賴吒和羅說：『好的！請允許我回去稟告父母。如果父母同意我出家做沙門，我再回來。』 佛陀說：『很好！你自己好好考慮。』 賴吒和羅就向佛陀行禮，然後回到父母面前，稟告說：『我聽聞佛陀的經戒不適合在家生活，在家的人不能清凈地修學佛道。我想要剃除頭髮鬍鬚、穿上袈裟，出家做沙門。』 父母聽見兒子說的話，都相對哭泣著說：『我們夫婦倆缺少子嗣，向諸天日月祈禱，四處叩頭，哀求上天賜予子嗣來延續門戶，常常擔心我們突然去世，門戶就斷絕了。我們是從上天得到你這一個兒子啊，全家都非常疼愛，看你都看不厭，如果有一天你死了，我們夫婦倆會守著你的屍體直到老死，現在你反而要拋棄我們而去嗎？』 賴吒和羅對父母說：『如果現在不讓我去佛陀那裡出家做沙門，從今以後我就不再喝水、不再吃飯、不再洗澡。如果現在同意我出家做沙門就好，不同意我就去死！』說完就躺在空地上不吃東西，一天、兩天、三天、四天、直到第五天都不吃東西。 賴吒和羅的宗親九族內外，聽說賴吒和羅向父母請求出家做沙門，父母不同意，他就躺在空地上絕食五天。宗親九族都來到賴吒和羅那裡，勸說他起來洗澡吃飯。他們對賴吒和羅說：『你父母沒有你的時候，向諸天日月祈禱，四處叩頭，求子才得到你這一個兒子。你應該供養父母，為他們延續門戶。如果有一天你死了，父母會守著你的屍體直到老死，何況現在你要拋棄他們而去呢？』賴吒和羅也不迴應。宗親九族又都到他父母面前，哭著說：『這個孩子終究不聽我們的勸告啊。』 賴吒和羅還有一些親近的朋友，聽說賴吒和羅想要到佛陀那裡出家做沙門，父母不同意，他就躺在空地上，不喝不吃五天。

English version The Ratthapala Sutra The Buddha Speaks the Ratthapala Sutra Translated by Upasaka Zhi Qian of the Yuezhi Kingdom of Wu Thus have I heard: At one time, the Buddha was traveling with five hundred monks in the Kuru country, and they later arrived at the Thullakotthita country. The Brahmins and ascetics in the country all heard that the Buddha had come to this country. They heard that the Buddha's merits were profound, that he had no greed, anger, or ignorance, that his words were always just and impartial, that he had attained Buddhahood, that he knew his past lives, and that he could foresee the past, present, and future. His eyes could see through everything, knowing the paths of birth, death, good, and evil of all beings, including humans and crawling creatures. When he walked, he could fly, enter the earth, and move freely without obstruction. He could transform himself at will. He knew the thoughts of all beings, including humans and crawling creatures, and could foresee them. The Buddha controlled his eyes, ears, nose, mouth, body, and mind. All ninety-six paths in the world could not compare to the Buddha's path. The Buddha taught beings in heaven and on earth like a parent teaching their children, enabling them to abandon evil and embrace good. The Buddha was the teacher of beings in heaven and on earth. Those who were taught by the Buddha, whether gods or humans, all attained the path of Arhatship and Nirvana. The people of the entire country said, 'The Buddha is an auspicious person, skilled in expounding the scriptures and precepts. Let us go together to see his virtue.' Some people went in groups of fifty, some in groups of a hundred, and some in groups of five hundred. They all went to where the Buddha was. Some knelt before the Buddha, some circumambulated him three times, some prostrated themselves at his feet, some joined their palms, and some simply stated their names. Then, everyone sat down. The Buddha expounded the scriptures and precepts to the people, and they all joined their palms facing the Buddha. Among those present was the son of an elder, named Ratthapala. He listened to the Buddha's teachings and kept them in his heart. Ratthapala thought to himself, 'According to the Buddha's scriptures and precepts, it is not suitable to live at home. Those who live at home cannot purify themselves to study the Buddha's path.' He thought, 'It would be better to shave my head, wear the robe, and become a monk.' The people of Thullakotthita country were all delighted to hear the Buddha's precepts. They circumambulated the Buddha three times and then returned home. Ratthapala turned back halfway and returned to the Buddha. He went before the Buddha, bowed, joined his palms, and knelt, saying to the Buddha, 'I think that the Buddha's precepts are not suitable for living at home. Those who live at home cannot purify themselves to study the Buddha's path. I wish to shave my head and beard, wear the robe, and become a monk. I hope the Buddha will have compassion on me and allow me to become a monk.' The Buddha said, 'Have you informed your parents?' Ratthapala said, 'I have not yet informed my parents.' The Buddha said, 'According to the Dharma of the Buddhas, one cannot become a monk or receive precepts if one's parents do not consent.' Ratthapala said, 'Yes! Please allow me to return and inform my parents. If my parents agree to let me become a monk, I will return.' The Buddha said, 'Very good! Consider it carefully.' Ratthapala then bowed to the Buddha and returned to his parents. He said, 'I have heard that the Buddha's precepts are not suitable for living at home. Those who live at home cannot purify themselves to study the Buddha's path. I wish to shave my head and beard, wear the robe, and become a monk.' When his parents heard their son's words, they both wept and said, 'We, as a couple, have few children. We prayed to the gods, the sun, and the moon, bowing in all directions, begging for children to continue our lineage. We were always afraid that we would die suddenly and our lineage would be cut off. We received you as our only son from heaven. The whole family loves you dearly and never tires of looking at you. If you were to die, we would sit by your corpse until we grew old. Now, you want to abandon us and leave?' Ratthapala said to his parents, 'If you do not allow me to go to the Buddha to become a monk now, from now on, I will not drink, eat, or bathe. If you allow me to become a monk, that would be good. If not, I will die!' Then, he lay down on the bare ground and did not eat. He did not eat for one day, two days, three days, four days, and up to five days. Ratthapala's relatives, both near and far, heard that Ratthapala had asked his parents to become a monk, but his parents did not agree. So, he lay on the bare ground and fasted for five days. All the relatives came to Ratthapala and urged him to get up, bathe, and eat. They said to Ratthapala, 'When your parents did not have you, they prayed to the gods, the sun, and the moon, bowing in all directions, begging for a child, and they only got you. You should support your parents and continue their lineage. If you were to die, your parents would sit by your corpse until they grew old. How much more so now that you want to abandon them and leave?' Ratthapala did not respond. All the relatives went to his parents and wept, saying, 'This child will not listen to our advice.' Ratthapala also had some close friends who heard that Ratthapala wanted to go to the Buddha to become a monk, but his parents did not agree. So, he lay on the bare ground and did not drink or eat for five days.

。親厚知識皆到賴吒和羅所，諫曉令起沐浴飲食，語言：「父母未有汝時，禱祀諸天日月，四面叩頭，求子姓，適得汝一子耳。汝當供養父母，為續門戶后。設汝終亡，父母常欲守汝尸至老，汝反欲生別離去耶？」賴吒和羅亦不應。親厚知識復到父母前，啼泣各自拭淚語父母言：「宜放是子聽令作沙門。所以者何？如使樂道作沙門者，后可生相見；設不樂道者，自當棄道來歸。當復如何乎？今反空使死亡，臭爛為蟲蟻作食，用死人軀為？」今子大短氣沮欲死，父母家室妻子、妓人宗親知識，皆舉聲大哭。父母拭淚語賴吒和羅：「諸親厚知識與共約束，設放若作沙門以後，汝當復來歸，與我曹相見不？」

賴吒和羅言：「放我去到佛所作沙門，使我生不死，會當來歸，與父母相見也。」父母聞子語聲便復大哭，即聽令去作沙門。賴吒和羅大歡喜自念：「我不食五日，身體大羸瘦。佛時從黈羅歐吒國至舍衛，相去五百里。且自養視，須我強健乃行。」

賴吒和羅自養視數日，有氣力，前報父母言：「自安，我去到佛所作沙門。」父母復舉聲大哭，父母拭淚言：「可去，自愛也。」賴吒和羅便以頭面著父母足，起繞父母三匝，便去。轉到舍衛祇洹，前到佛所，為佛作禮，白言：「父母已聽我，佛寧可持我作沙門。」佛即用作沙門，被袈裟、受沙門經戒。佛使諸阿羅漢，日共教授。不敢毀傷經戒，自思惟經道，便得四禪。得第一須陀洹、第二斯陀含、第三阿那含、第四阿羅漢，便得四神足飛行，能以天眼達視、天耳達聽，天上天下人民及蚑行蠕動之類，皆聞知所言所念，自知宿命所從來生。隨佛十歲，如影隨人。

十歲以後，意念：「我初去家時，與父母辭訣，期當復還相見。」賴吒和羅白佛言：「我初去家時，期當復還相見，愿得行到父母所。」佛念賴吒和羅，不復能入愛慾中如在家時，已從愛慾得度脫。佛言：「大善。」即為佛作禮而去。轉行到黈羅歐吒國，晨起被袈裟、持應器，入父母里中，向家門乞食。舉家無肯應視者。所以者何？用沙門道故，生亡我大夫子，舉家惡見沙門，故不應視也。賴吒和羅到家門，無有乞者亦無應視者，無有白者但得罵詈，亦不憂不愁。適欲去家，有一婢欲出門棄臭豆羹滓，賴吒和羅還顧見婢，問言：「若用是臭豆羹為？」時婢言：「臭惡不可復食，故欲棄之。」賴吒和羅言：「如姊欲棄者，持用乞我。」婢便以著應器中。婢陰識賴吒和羅手足語聲，即念：「是我大夫子也。」即走入語其母：「大夫子已來在外。」母大喜語婢：「審如汝言者，今日即免汝為良民，便以我所著身上衣被珠環，悉賜與汝。」母便走至夫所，夫時適在中庭梳頭，語夫言：「婢見我子賴吒和羅來在是門。我語婢言：『汝審見賴吒和羅者，我悉脫身上衣被珠環，乞丐與汝，免汝為良民。』」母語夫言：「疾起分佈行求索之。」夫即斂頭，走行於諸街曲里巷而求索之。見賴吒和羅于屏處仰頭視日，適得飯時，便止食臭豆羹滓。公便前言賴吒和羅：「汝不當來歸於家好坐食美飯耶？而反於是間止食臭豆羹滓為？」賴吒和羅語父言：「我棄家學道作沙門，無家，我當那所得家？」公呼共歸家，不肯隨去。公便宿請：「明日來，到家飯，行見汝母。」賴吒和羅言：「大善！」公歸語嫗言：「賴吒和羅審來在此，我已宿請，明日當來飯。子受請，所當具者便饒具之

親近的人和朋友都知道賴吒和羅的去處，他們勸說他去沐浴更衣，並對他說：『你父母還沒有你的時候，就向諸天日月祈禱，四處叩頭，求子嗣，才得到你這麼一個兒子。你應該贍養父母，為家族延續後代。如果你死了，父母會一直守著你的屍體直到老去，你卻想活著就離開他們嗎？』賴吒和羅沒有迴應。親近的人和朋友又到他父母面前，哭泣著擦乾眼淚對他們說：『應該放他走，讓他去做沙門。為什麼呢？如果他樂於修道，做了沙門，以後還可以相見；如果他不樂於修道，自然會放棄修行回來。那又會怎麼樣呢？現在反而白白讓他死去，腐爛成蟲蟻的食物，用死人的軀體做什麼呢？』現在他已經氣息奄奄，快要死了，父母、家人、妻子、妓女、親戚朋友都大聲痛哭。父母擦乾眼淚對賴吒和羅說：『親近的朋友們都一起約定好了，如果放你去做沙門，以後你還要回來和我們相見，對嗎？』 賴吒和羅說：『放我去佛那裡做沙門，讓我獲得不死，我會回來看望父母的。』父母聽到兒子的話，又大哭起來，但還是同意他去做沙門。賴吒和羅非常高興，心想：『我已經五天沒吃飯了，身體非常虛弱。佛陀現在從黈羅歐吒國到舍衛城，相距五百里。我應該先養好身體，等身體強壯了再走。』 賴吒和羅休養了幾天，恢復了體力，就去告訴父母說：『你們保重，我要去佛那裡做沙門了。』父母又大聲痛哭，擦乾眼淚說：『去吧，自己保重。』賴吒和羅就用頭面觸碰父母的腳，起身繞著父母走了三圈，然後就離開了。他來到舍衛城的祇洹精舍，到佛陀面前，向佛陀行禮，說道：『父母已經同意我出家，佛陀可以接納我做沙門嗎？』佛陀就讓他做了沙門，給他穿上袈裟，受了沙門的戒律。佛陀讓各位阿羅漢每天教導他。他不敢違犯戒律，專心思考佛法，就獲得了四禪。他證得了初果須陀洹、二果斯陀含、三果阿那含、四果阿羅漢，獲得了四種神通，可以飛行，可以用天眼觀察，可以用天耳傾聽，天上天下的人民以及爬行的生物，他都能聽到他們所說所想，自己也知道過去世的來生。他跟隨佛陀十年，就像影子跟隨人一樣。 十年之後，他想到：『我當初離開家的時候，和父母告別，約定以後還要回來相見。』賴吒和羅對佛陀說：『我當初離開家的時候，約定以後還要回來相見，希望能夠去看看父母。』佛陀想到賴吒和羅已經不可能像在家時那樣陷入愛慾之中，已經從愛慾中解脫出來。佛陀說：『很好。』賴吒和羅就向佛陀行禮告辭離開了。他來到黈羅歐吒國，早上穿上袈裟，拿著缽，到父母所在的村子裡，向家門口乞食。全家人沒有一個人願意看他一眼。為什麼呢？因為他做了沙門，他們認為他死了，全家都厭惡沙門，所以不理睬他。賴吒和羅到家門口，沒有人給他食物，也沒有人看他一眼，沒有人理睬他，只有謾罵，但他並不憂愁。他正要離開的時候，有一個婢女要出門倒掉臭豆羹的殘渣，賴吒和羅回頭看見婢女，問道：『你要把這臭豆羹倒掉嗎？』婢女說：『太臭了，不能再吃了，所以要倒掉。』賴吒和羅說：『如果你要倒掉，可以給我嗎？』婢女就把殘渣倒進他的缽里。婢女暗中認出了賴吒和羅的手腳和聲音，心想：『這是我的少爺啊。』她就跑進去告訴他的母親：『少爺回來了，在外面。』母親非常高興，對婢女說：『如果真像你說的那樣，今天就讓你成為良民，我把我身上穿的衣服、首飾都賞給你。』母親就跑到丈夫那裡，丈夫正在院子里梳頭，母親對丈夫說：『婢女看見我們的兒子賴吒和羅在門口。我告訴婢女說：『如果你真的看見賴吒和羅，我就把我身上穿的衣服、首飾都給你，讓你成為良民。』』母親對丈夫說：『快起來，分頭去找他。』丈夫就放下梳子，跑到大街小巷去尋找。他看見賴吒和羅在偏僻的地方抬頭看太陽，正好是吃飯的時候，就停下來吃臭豆羹的殘渣。父親就上前對賴吒和羅說：『你為什麼不回家好好吃飯呢？反而在這裡吃臭豆羹的殘渣？』賴吒和羅對父親說：『我拋棄家庭，學道做了沙門，沒有家，我哪裡來的家呢？』父親叫他一起回家，他不肯回去。父親就懇求他：『明天來家裡吃飯，見見你的母親。』賴吒和羅說：『好。』父親回家告訴妻子說：『賴吒和羅真的在這裡，我已經邀請他明天來吃飯。兒子答應了，應該準備好豐盛的食物。』

Close friends and acquaintances knew where Ratha-pala was. They urged him to bathe and change, saying, 'When your parents didn't have you, they prayed to the heavens and the sun and moon, kowtowing everywhere, seeking a son, and only got you as their one son. You should support your parents and continue the family line. If you die, your parents will keep your body until they are old, but you want to leave them while you are still alive?' Ratha-pala did not respond. The close friends and acquaintances went to his parents, weeping and wiping away their tears, and said to them, 'You should let him go and become a monk. Why? If he enjoys the path and becomes a monk, you can see him again later; if he doesn't enjoy the path, he will naturally give up the practice and return. What will happen then? Now, you are letting him die in vain, rot and become food for insects, what is the use of a dead body?' Now he is almost out of breath and about to die. His parents, family, wife, prostitutes, relatives, and friends all cried loudly. His parents wiped away their tears and said to Ratha-pala, 'All the close friends have agreed that if we let you become a monk, you will come back to see us again, right?' Ratha-pala said, 'Let me go to the Buddha and become a monk, so that I may attain immortality, and I will come back to see my parents.' When his parents heard their son's words, they cried again, but they agreed to let him become a monk. Ratha-pala was very happy and thought, 'I haven't eaten for five days, and my body is very weak. The Buddha is now five hundred miles away from Thulla-kotthita to Savatthi. I should take care of myself first, and go when I am strong.' Ratha-pala rested for a few days and regained his strength. He went to tell his parents, 'Take care, I am going to the Buddha to become a monk.' His parents cried loudly again, wiped away their tears, and said, 'Go, take care of yourself.' Ratha-pala touched his parents' feet with his head, got up, walked around his parents three times, and then left. He came to the Jeta Grove in Savatthi, went to the Buddha, bowed to the Buddha, and said, 'My parents have agreed to let me leave home. Can the Buddha accept me as a monk?' The Buddha made him a monk, gave him a robe, and gave him the precepts of a monk. The Buddha had all the Arhats teach him every day. He did not dare to violate the precepts, and focused on thinking about the Dharma, and attained the four Dhyanas. He attained the first stage of Stream-enterer, the second stage of Once-returner, the third stage of Non-returner, and the fourth stage of Arhat, and gained the four supernatural powers, the ability to fly, the ability to see with the divine eye, the ability to hear with the divine ear. He could hear what people in heaven and on earth, as well as crawling creatures, were saying and thinking, and he knew his past lives. He followed the Buddha for ten years, like a shadow following a person. After ten years, he thought, 'When I first left home, I said goodbye to my parents, and promised to see them again.' Ratha-pala said to the Buddha, 'When I first left home, I promised to see them again. I wish to go and see my parents.' The Buddha thought that Ratha-pala could no longer fall into the desires of the world like he did when he was at home, and had been liberated from desires. The Buddha said, 'Very good.' Ratha-pala bowed to the Buddha and left. He went to Thulla-kotthita, and in the morning, he put on his robe, took his bowl, and went to his parents' village to beg for food at their door. No one in the family was willing to look at him. Why? Because he had become a monk, they thought he was dead, and the whole family hated monks, so they ignored him. Ratha-pala went to the door, but no one gave him food, no one looked at him, no one paid attention to him, only cursed him, but he was not worried or sad. Just as he was about to leave, a maid was about to go out to throw away the dregs of stinky bean soup. Ratha-pala turned around and saw the maid, and asked, 'Are you going to throw away this stinky bean soup?' The maid said, 'It's too stinky to eat anymore, so I'm going to throw it away.' Ratha-pala said, 'If you are going to throw it away, can you give it to me?' The maid poured the dregs into his bowl. The maid secretly recognized Ratha-pala's hands, feet, and voice, and thought, 'This is my young master.' She ran in and told his mother, 'The young master has returned and is outside.' The mother was very happy and said to the maid, 'If it is as you say, I will make you a free person today, and I will give you all the clothes and jewelry I am wearing.' The mother ran to her husband, who was combing his hair in the courtyard, and said to her husband, 'The maid saw our son Ratha-pala at the door. I told the maid, 'If you really saw Ratha-pala, I will give you all the clothes and jewelry I am wearing, and make you a free person.'' The mother said to her husband, 'Get up quickly and go look for him.' The husband put down his comb and ran through the streets and alleys to look for him. He saw Ratha-pala in a secluded place, looking up at the sun. It was time to eat, so he stopped to eat the dregs of stinky bean soup. The father went up to Ratha-pala and said, 'Why don't you come home and eat good food? Why are you eating the dregs of stinky bean soup here?' Ratha-pala said to his father, 'I abandoned my family and became a monk to learn the Way. I have no home. Where would I get a home?' The father called him to go home together, but he refused to go. The father begged him, 'Come home for a meal tomorrow and see your mother.' Ratha-pala said, 'Okay.' The father went home and told his wife, 'Ratha-pala is really here. I have invited him to come for a meal tomorrow. Our son has agreed, so we should prepare a feast.'

。」母即呼舍中奴婢皆著前，告言：「我初入門時，父母所送我，金銀白珠珍寶，悉出著中庭地，以物覆其上。」婢即受母教，悉出金銀白珠珍寶，積著庭中，物覆其上，高出人頭上。

賴吒和羅，食時被袈裟、持應器，到父母家。父母遙見子來入門，母便取金銀積上覆去之，前以兩手把金銀散之。語賴吒和羅言：「見金銀珍寶，是汝母入門時所有也，汝父所有也，金銀珍寶無央數，汝可取，以佈施飲食極自娛樂。用沙門作為？不如作白衣自在家也。」賴吒和羅語父母言：「如使大人用我言者，我欲誡大人一事。」父母言：「大佳！受教。」賴吒和羅言：「取寶物上覆皆用作囊，悉取珍寶盛著囊中，載著車上，持到恒水邊，視占深處以投其中。所以者何？畜財寶者，令人多憂，或恐縣官盜賊、或恐水火、或恐怨家。」

父母便生意言：「賴吒和羅不可以財寶化也。試持故時諸美人妓女化還之耳。」母即到諸美人妓女所，教令悉沐浴莊嚴，著珠環服飾，如賴吒和羅在時所喜被服來出。母教諸美人妓女言：「汝出見賴吒和羅者，但言大家子！何所玉女勝我曹者，而棄我曹行學道，更求玉女乎？」諸美人妓女即受母教莊飾出，諸美人妓女語賴吒和羅言：「大家子！何所玉女勝我曹者？而棄我曹行學道，更求玉女乎？」賴吒和羅言：「我不用索玉女故，棄諸姊去也。」諸美人妓女聞之語即慚愧，長跪低頭以手覆面言：「以不用我曹作妻，反呼我曹為姊。」賴吒和羅語父母言：「何為致相嬈？欲作飯者善，不能者已。」父母即為出飯具著前，便飯食。父母欲久視其子，恐飯已便捨去，敕閉諸門戶皆令下門鑰。飯竟，為父母說經言：「諸野人畜獸不當拘閉，畜獸不得自在，且舍人走。飯已，當去耳。野獸得脫，便走入深山。梳頭著澤畫眉粉白黛黑，可以化愚人耳；已度世之人，不可以此化也。視子骸骨皮肉裹之，飾以金珠珥珰㻉瑤之人，向是曹人如入湯火中，火適無所愛。香薰涂身可以化愚人，不可化度世之人也。不能自知當所為而為之，亦不能別父母，亦不能別兄弟，人心有所愛，不能自絕也。婦女譬若眾水，水流入大海，愚人向女人，便流入泥犁中、禽獸中薜荔中，意欲脫于生死憂苦者，欲得泥洹道者，當遠離婦女。」賴吒和羅為父母說經竟，便飛從天窗中出去，如猛師子走得脫。

時國王名拘獵，與賴吒和羅少小親厚。王有一廬觀在城外，賴吒和羅飛往前入廬中，有樹名維醯勒，止坐其下。時王拘獵偶欲出到廬遊戲，敕廬監令豫掃除，廬監被敕即行掃除。見賴吒和羅在維醯勒廬樹下坐，廬監見之，即行白王：「掃除已凈。王常可道說親厚知識賴吒和羅，今在廬中樹下坐。王欲見者可孚行。」王聞之大歡喜，即嚴駕而出。到廬外，下車步入至賴吒和羅所前，作禮卻坐。賴吒和羅言：「王來到，是大善！」王言：「雖我自來者，卿是我少小知識，意欲持財物極意相遺。」賴吒和羅報王言：「不宜持財物相遺也。今我以棄重擔牢獄解去也，王復欲持牢獄重擔著我上耶？不宜持是來相與也。」王言：「我當持何等相遺也？」賴吒和羅言：「王但當言：『令我國熾盛，五穀豐熟，人民眾多，乞丐易得，可止我國中，我不得令吏民侵抂卿。』」王言：「受教，當如所愿賴吒和羅所言。」

王言：「我欲有所問，愿聽我言

『母親』隨即叫來家中所有的奴婢，讓她們都到前面來，告訴她們說：『我剛進門的時候，父母送給我的金銀、白珠、珍寶，全部都拿出來放在院子中間的地上，用東西蓋在上面。』奴婢們聽從母親的吩咐，把所有的金銀、白珠、珍寶都拿出來，堆積在院子中間，用東西蓋在上面，堆得比人頭還高。 賴吒和羅吃飯的時候，穿著袈裟，拿著缽，來到父母家。父母遠遠地看見兒子進門，母親就拿起金銀堆在上面蓋住，然後用雙手把金銀散開。她對賴吒和羅說：『你看這些金銀珍寶，都是你母親剛進門時帶來的，也是你父親的，金銀珍寶數不勝數，你可以拿去，用來佈施、飲食，盡情享樂。當什麼沙門呢？不如做個在家俗人自在。』賴吒和羅對父母說：『如果大人聽我的話，我有一件事要勸告大人。』父母說：『很好！我們聽你的。』賴吒和羅說：『把蓋在寶物上面的東西都做成袋子，把所有的珍寶都裝在袋子里，裝在車上，拉到恒河邊，找個深的地方把它們都扔進去。為什麼呢？因為擁有財寶的人，會讓人有很多憂愁，可能會擔心官府盜賊，可能會擔心水火，可能會擔心仇家。』 父母便想：『賴吒和羅不能用財寶來感化他，試試用他以前喜歡的那些美女來感化他吧。』母親就到那些美女那裡，讓她們都沐浴打扮，戴上珠環首飾，穿上賴吒和羅在世時喜歡她們穿的衣服出來。母親教那些美女說：『你們出去見到賴吒和羅，就說：『大家公子！有什麼玉女比我們更好，你要拋棄我們去學道，另求玉女呢？』』那些美女聽從母親的吩咐，打扮好出來，對賴吒和羅說：『大家公子！有什麼玉女比我們更好，你要拋棄我們去學道，另求玉女呢？』賴吒和羅說：『我不是爲了找玉女，才拋棄你們的。』那些美女聽了這話，感到慚愧，長跪低頭，用手捂著臉說：『我們不能做他的妻子，反而被他稱為姐姐。』賴吒和羅對父母說：『為什麼要這樣來煩擾我？想做飯就做，不想做就算了。』父母就拿出飯具放在他面前，他就吃飯。父母想多看兒子一會兒，怕他吃完飯就走，就命令把所有的門都關上，都上了門閂。吃完飯，他為父母講經說：『那些野人畜生不應該被拘禁，畜生不能自由，尚且會捨棄主人逃走。吃完飯，我就要走了。野獸一旦逃脫，就會跑入深山。梳頭、塗脂抹粉、畫眉、塗黑，可以迷惑愚人；已經超脫世俗的人，不能用這些來迷惑。看人的骸骨，用皮肉包裹著，用金珠耳環裝飾的人，對於已經超脫世俗的人來說，就像進入湯火中一樣，火是不會有任何偏愛的。用香薰涂身可以迷惑愚人，不能迷惑已經超脫世俗的人。不能自己知道應該做什麼而去做，也不能分辨父母，也不能分辨兄弟，人心有所愛，不能自己斷絕。婦女就像眾水，水流入大海，愚人接近女人，就會流入地獄、禽獸、薜荔之中。想要脫離生死憂苦的人，想要得到涅槃之道的人，應當遠離婦女。』賴吒和羅為父母講完經，就從天窗飛了出去，像猛獅子逃脫一樣。 當時有個國王名叫拘獵，和賴吒和羅從小就很親近。國王在城外有一座廬觀，賴吒和羅飛到那裡，進入廬中，在一棵名叫維醯勒的樹下坐著。當時國王拘獵正好想出城到廬觀遊玩，命令廬監事先打掃乾淨，廬監奉命就去打掃。他看見賴吒和羅在維醯勒樹下坐著，廬監看見后，就去稟告國王說：『已經打掃乾淨了。大王您經常說起您親近的朋友賴吒和羅，他現在在廬觀的樹下坐著。大王您想見他的話，可以前往。』國王聽了非常高興，就準備車駕出城。到了廬觀外面，下車步行到賴吒和羅面前，行禮後退坐在一旁。賴吒和羅說：『大王您來了，真是太好了！』國王說：『雖然是我自己來的，但你是我從小就認識的朋友，我想用財物盡情地送給你。』賴吒和羅對國王說：『不應該用財物來送我。我現在已經拋棄了重擔和牢獄，解脫了，大王您又要用牢獄和重擔加在我身上嗎？不應該用這些來送我。』國王說：『我應該用什麼來送你呢？』賴吒和羅說：『大王您只要說：『讓我的國家興盛，五穀豐收，人民眾多，乞討容易，你可以住在我的國家裡，我不會讓官吏百姓欺負你。』國王說：『我聽從您的教誨，會按照您所說的去做。』 國王說：『我有些問題想問，希望您能聽我說。』

'The mother' then called all the servants in the house to come forward and told them, 'When I first entered this house, my parents gave me gold, silver, white pearls, and treasures. Take them all out and place them in the middle of the courtyard, and cover them with something.' The servants followed the mother's instructions, taking out all the gold, silver, white pearls, and treasures, piling them up in the middle of the courtyard, covering them with something, and making the pile higher than a person's head. When Ratha-pala was about to eat, he put on his kasaya robe, took his bowl, and went to his parents' house. His parents saw him coming from afar. The mother immediately took the gold and silver and piled it up to cover the pile, then scattered the gold and silver with both hands. She said to Ratha-pala, 'Look at this gold, silver, and treasures. They are all what your mother brought when she first entered this house, and they are also your father's. The gold, silver, and treasures are countless. You can take them and use them for charity, food, and enjoyment. Why be a sramana? It's better to be a layman at home and be free.' Ratha-pala said to his parents, 'If you would listen to me, I have something to advise you.' His parents said, 'Very well! We will listen to you.' Ratha-pala said, 'Take the things covering the treasures and make them into bags, put all the treasures into the bags, load them onto a cart, take them to the Ganges River, find a deep place, and throw them all in. Why? Because those who possess treasures have many worries. They may worry about officials and thieves, they may worry about fire and water, and they may worry about enemies.' The parents then thought, 'Ratha-pala cannot be moved by treasures. Let's try to move him with the beautiful women he used to like.' The mother went to those beautiful women and told them to bathe and dress up, wear pearl rings and ornaments, and put on the clothes that Ratha-pala liked them to wear when he was still at home. The mother taught the beautiful women, 'When you go out and see Ratha-pala, say, 'Young master! What kind of jade maidens are better than us that you would abandon us to practice the Way and seek other jade maidens?'' The beautiful women followed the mother's instructions, dressed up, and went out. They said to Ratha-pala, 'Young master! What kind of jade maidens are better than us that you would abandon us to practice the Way and seek other jade maidens?' Ratha-pala said, 'It is not for the sake of seeking jade maidens that I abandoned you.' The beautiful women, upon hearing this, felt ashamed, knelt down, lowered their heads, and covered their faces with their hands, saying, 'We cannot be his wives, and he calls us sisters instead.' Ratha-pala said to his parents, 'Why do you bother me like this? If you want to cook, then cook. If not, then don't.' His parents then brought out the food and placed it before him, and he ate. His parents wanted to look at their son for a while longer, fearing that he would leave after eating, so they ordered all the doors to be closed and bolted. After eating, he spoke the Dharma to his parents, saying, 'Those wild animals should not be confined. If animals are not free, they will abandon their owners and run away. After eating, I will leave. Once wild animals escape, they will run into the deep mountains. Combing hair, applying rouge and powder, drawing eyebrows, and applying black can deceive fools. Those who have transcended the world cannot be deceived by these things. Looking at a person's bones, wrapped in flesh and skin, adorned with gold, pearls, and earrings, to those who have transcended the world, it is like entering a fire, and the fire has no preference. Applying fragrant perfumes can deceive fools, but cannot deceive those who have transcended the world. Those who cannot know what they should do and do it, cannot distinguish their parents, and cannot distinguish their siblings, their hearts are attached to something and cannot break free. Women are like many waters, and water flows into the sea. Fools who approach women will flow into hell, into the realm of beasts, and into the realm of the asuras. Those who wish to escape the suffering of birth and death, those who wish to attain the path of Nirvana, should stay away from women.' After Ratha-pala finished speaking the Dharma to his parents, he flew out through the skylight, like a fierce lion escaping. At that time, there was a king named Kuru, who was very close to Ratha-pala since childhood. The king had a pavilion outside the city. Ratha-pala flew there, entered the pavilion, and sat under a tree called the Vibhitaka. At that time, King Kuru happened to want to go out to the pavilion to play, so he ordered the pavilion supervisor to clean it beforehand. The supervisor, upon receiving the order, went to clean. He saw Ratha-pala sitting under the Vibhitaka tree. The supervisor, upon seeing him, went to report to the king, saying, 'It has been cleaned. Your Majesty often speaks of your close friend Ratha-pala. He is now sitting under the tree in the pavilion. If Your Majesty wishes to see him, you may go.' The king was very happy upon hearing this, and he prepared his carriage and went out of the city. When he arrived outside the pavilion, he got out of the carriage and walked to Ratha-pala, bowed, and sat down to the side. Ratha-pala said, 'Your Majesty has come, that is very good!' The king said, 'Although I came on my own, you are my friend from childhood, and I wish to give you treasures to your heart's content.' Ratha-pala replied to the king, 'It is not appropriate to give me treasures. I have now abandoned the heavy burden and prison, and I am free. Does Your Majesty want to put the heavy burden and prison back on me? It is not appropriate to give me these things.' The king said, 'What should I give you then?' Ratha-pala said, 'Your Majesty only needs to say, 'May my country prosper, may the five grains be abundant, may the people be numerous, may begging be easy, you may stay in my country, and I will not allow officials or people to oppress you.'' The king said, 'I will follow your teachings and do as you have said.' The king said, 'I have some questions I would like to ask, I hope you will listen to me.'

。」賴吒和羅言：「大善！」王便言：「凡人作沙門有四苦事，乃行作沙門耳。何等為四？一者年耆，二者病瘦，三者孤獨，四者貧窮。人有是四苦者，乃行作沙門耳。今我視卿，了無是四事，用何等故作沙門乎？」王言：「所以年耆作沙門者，人老自念氣力薄少坐起苦難，不能遠行治生致錢財，正使有財產不能堅持，用是故除鬚髮作沙門；我視卿了無有是，頭須正黑身體完具，適是中年當自娛樂，時有父母啼泣，不樂卿作沙門。二者若人身被重病身體羸瘦，自念不能治生致錢財，正使有財產不能堅持，用是故除鬚髮作沙門；我視卿了無是，重病身體強健。三者人有孤獨一身，不能治生致錢財，正使有財產不能堅持，以是故作沙門；我視卿了無是，除王家宗親，視我國中尚無過卿者。四者人貧窮飢寒無以自給，自念貧窮無以治生，以是故除鬚髮作沙門，得乞丐以自活；我視卿了無是，我視國中富者，無過於卿者。人用是四苦故作沙門耳。」王問：「寧復有異是四事作沙門者不？」

賴吒和羅言：「佛持是四事常自道說，皆更知之，用教誡人，我心中審如佛言，是故我除鬚髮被袈裟作沙門。何等為四？一者人生無有能避于老者，無有能止身使不老者。二者無有能避于病者，身無有代人死者。三者人死空身，不能赍持財產去。四者人至死，無有能厭于愛慾及財產者，人皆為財產愛慾作奴婢。佛為我說是四事，我心信之，故作沙門。」

王言：「卿說是四事徴促，我意不解，愿更為我廣說之。」

賴吒和羅言：「我自問王，王當以誠報我。王年二十三十至四十時，氣力射戲、上象騙馬、行步趍走，當爾時，自視寧有雙無？」

王言：「實如賴吒和羅言，我年二十三十至四十時，自視無雙，如我射戲、上象騙馬、行步趍走；今年長老，氣力衰微坐起苦難，意欲有所越蹈，不能越度。」

賴吒和羅言：「佛說是一事，我用是故，剃頭須作沙門。」

王言：「佛說是事，實奇實善，入我心中。」

賴吒和羅問王言：「國中寧有傍臣百官仰王生活者不？」王言：「然，有是。」

賴吒和羅言：「王曾被病困劣著床時不？」王言：「然，有是。」

賴吒和羅言：「被病著床時，王呼傍臣百官仰王生活者，教敕言：『今我被病困劇，汝曹共分取我病去。』王雖有是教，臣下寧能共分王病持去不？」

王言：「不也。身會當自受之，傍臣不能代。」

賴吒和羅言：「佛說是，是為二事，我用是故作沙門。」

王言：「實奇實善，入我心中。」

賴吒和羅問王言：「若人壽終欲盡且死時，人之意所不喜也，雖不喜亦不能得離於死。」賴吒和羅言：「人自知當死，何以故不豫持珍寶著當所生處？」

王言：「不能持珍寶豫著當所生處也，皆當棄，空去耳。」

賴吒和羅言：「佛說是，是為三事，我用是故作沙門。」

賴吒和羅問王言：「王寧有國中安寧、人民熾盛、五穀豐熟？」

王言：「有是。」

賴吒和羅言：「若有人從東方來，至誠語王，王亦當信其所言：『我從東方來，見有大國，國中豐熟、人民熾盛。我識道徑，能持王兵往攻取其國。』王聞是語，寧欲使人往取其國不？」

王言：「然，貪其利入，猶欲取之

現代漢語譯本：賴吒和羅說：『太好了！』國王便說：『凡人出家當沙門，通常是因為有四種苦惱，才會選擇出家。是哪四種呢？第一是年老，第二是疾病纏身，第三是孤獨無依，第四是貧窮困苦。人若有這四種苦惱，才會選擇出家。我看你，完全沒有這四種情況，你為什麼要出家呢？』國王說：『之所以年老出家，是因為人老了，會感到氣力衰弱，坐立都困難，不能遠行謀生賺錢，即使有財產也難以守住，因此才剃除鬚髮，出家當沙門。我看你完全沒有這種情況，頭髮烏黑，身體健康，正值壯年，應該好好享樂，你的父母還在為你哭泣，不希望你出家。第二種情況是，如果一個人身患重病，身體虛弱，會感到自己不能謀生賺錢，即使有財產也難以守住，因此才剃除鬚髮，出家當沙門。我看你完全沒有這種情況，沒有重病，身體強健。第三種情況是，如果一個人孤獨無依，不能謀生賺錢，即使有財產也難以守住，因此才出家當沙門。我看你完全沒有這種情況，除了王室宗親，我看我國中沒有人比你更尊貴。第四種情況是，如果一個人貧窮飢寒，無法自給自足，會感到自己貧窮無法謀生，因此才剃除鬚髮，出家當沙門，靠乞討為生。我看你完全沒有這種情況，我看我國中富裕的人，沒有比你更富有的。人們是因為這四種苦惱才出家當沙門的。』國王問：『難道還有其他原因出家當沙門嗎？』 賴吒和羅說：『佛陀常常教導這四件事，讓人們瞭解，用以教誡世人。我心中確實相信佛陀所說，所以我才剃除鬚髮，披上袈裟，出家當沙門。是哪四件事呢？第一，人生沒有人能夠避免衰老，沒有人能夠阻止身體不衰老。第二，沒有人能夠避免疾病，身體也沒有人能夠代替死亡。第三，人死後空無一物，不能帶走任何財產。第四，人到臨死時，仍然無法厭倦對愛慾和財產的貪戀，人們都為財產和愛慾所奴役。佛陀為我講述這四件事，我心中相信，所以才出家當沙門。』 國王說：『你說的這四件事太簡略了，我不太明白，希望你為我詳細解釋一下。』 賴吒和羅說：『我來問你，你應當如實回答我。你二十歲、三十歲到四十歲的時候，氣力充沛，能射箭、騎象、駕馬、行走奔跑，那時候，你覺得自己有沒有人能比得上？』 國王說：『確實像你說的，我二十歲、三十歲到四十歲的時候，覺得自己無人能比，我射箭、騎象、駕馬、行走奔跑都非常厲害。現在我年老了，氣力衰退，坐立都困難，想要有所行動，也力不從心了。』 賴吒和羅說：『佛陀說的就是這件事，我因此剃除鬚髮，出家當沙門。』 國王說：『佛陀說的這件事，真是奇妙又好，我明白了。』 賴吒和羅問國王說：『國內有沒有依靠你生活的官員和百姓？』國王說：『有，確實有。』 賴吒和羅說：『你有沒有生病臥床，身體虛弱的時候？』國王說：『有，確實有。』 賴吒和羅說：『當你生病臥床時，你呼喚那些依靠你生活的官員和百姓，命令他們說：『我現在病得很重，你們一起分擔我的病痛吧。』即使你這樣命令，你的臣下能夠分擔你的病痛嗎？』 國王說：『不能。身體的病痛只能自己承受，臣下不能代替。』 賴吒和羅說：『佛陀說的就是這件事，這是第二件事，我因此出家當沙門。』 國王說：『真是奇妙又好，我明白了。』 賴吒和羅問國王說：『如果一個人壽命將盡，快要死了，這是人們不願意面對的，即使不願意也無法逃避死亡。』賴吒和羅說：『人既然知道自己會死，為什麼不預先將珍寶帶到自己將要投生的地方呢？』 國王說：『不能將珍寶預先帶到將要投生的地方，所有的一切都會被拋棄，空手而去。』 賴吒和羅說：『佛陀說的就是這件事，這是第三件事，我因此出家當沙門。』 賴吒和羅問國王說：『你的國家是否安定，人民是否興盛，五穀是否豐收？』 國王說：『是的，是這樣。』 賴吒和羅說：『如果有人從東方來，誠實地告訴你說：『我從東方來，看到一個大國，那裡物產豐饒，人民興盛。我認識道路，能夠帶領你的軍隊去攻取那個國家。』你聽到這話，是不是想要派人去攻取那個國家？』 國王說：『是的，貪圖那裡的利益，我想要攻取它。』

English version: Ratthapala said, 'Excellent!' The king then said, 'Ordinary people become monks because of four sufferings. What are the four? First, old age; second, sickness and weakness; third, loneliness; and fourth, poverty. People with these four sufferings become monks. I see that you have none of these four things. Why do you become a monk?' The king said, 'The reason people become monks when they are old is that they feel their strength is declining, it is difficult to sit and stand, they cannot travel far to earn a living, and even if they have property, they cannot keep it. Therefore, they shave their heads and become monks. I see that you have none of this. Your hair is black, your body is healthy, you are in your prime, you should be enjoying yourself. Your parents are still crying for you, they do not want you to become a monk. The second reason is that if a person is seriously ill and weak, they feel they cannot earn a living, and even if they have property, they cannot keep it. Therefore, they shave their heads and become monks. I see that you have none of this. You are not seriously ill, and your body is strong. The third reason is that if a person is lonely and cannot earn a living, and even if they have property, they cannot keep it, they become a monk. I see that you have none of this. Besides the royal family, I see no one in my country more noble than you. The fourth reason is that if a person is poor and hungry and cannot provide for themselves, they feel they cannot earn a living, so they shave their heads and become monks, begging for a living. I see that you have none of this. I see that among the rich in my country, none are richer than you. People become monks because of these four sufferings.' The king asked, 'Is there any other reason for becoming a monk?' Ratthapala said, 'The Buddha always teaches these four things, so that people understand them, and uses them to admonish the world. I truly believe what the Buddha said in my heart, so I shaved my head, put on the robe, and became a monk. What are the four things? First, no one can avoid aging, no one can stop their body from aging. Second, no one can avoid sickness, and no one can die in place of another. Third, when a person dies, they are empty-handed and cannot take any property with them. Fourth, when a person is about to die, they still cannot be tired of their desires and possessions. People are all slaves to possessions and desires. The Buddha told me these four things, and I believe them in my heart, so I became a monk.' The king said, 'The four things you mentioned are too brief, I do not understand them well. I hope you can explain them to me in detail.' Ratthapala said, 'I will ask you, and you should answer me truthfully. When you were twenty, thirty, or forty years old, you were full of energy, you could shoot arrows, ride elephants, drive horses, walk and run. At that time, did you think anyone could compare to you?' The king said, 'Indeed, as you said, when I was twenty, thirty, or forty years old, I thought no one could compare to me. I was very good at shooting arrows, riding elephants, driving horses, walking and running. Now that I am old, my strength has declined, it is difficult to sit and stand, and I am unable to do what I want to do.' Ratthapala said, 'This is what the Buddha said, and this is why I shaved my head and became a monk.' The king said, 'What the Buddha said is truly wonderful and good, I understand it.' Ratthapala asked the king, 'Are there officials and people in your country who rely on you for their livelihood?' The king said, 'Yes, there are.' Ratthapala said, 'Have you ever been sick and bedridden, and your body was weak?' The king said, 'Yes, I have.' Ratthapala said, 'When you were sick and bedridden, did you call the officials and people who rely on you for their livelihood and order them to say, 'I am very sick now, you should all share my pain.' Even if you ordered them to do so, could your subjects share your pain?' The king said, 'No. The pain of the body can only be borne by oneself, and the subjects cannot take it on.' Ratthapala said, 'This is what the Buddha said, this is the second thing, and this is why I became a monk.' The king said, 'It is truly wonderful and good, I understand it.' Ratthapala asked the king, 'If a person's life is about to end and they are about to die, this is something people do not want to face, and even if they do not want to, they cannot escape death.' Ratthapala said, 'Since people know they will die, why do they not take their treasures to the place where they will be reborn?' The king said, 'They cannot take their treasures to the place where they will be reborn. Everything will be abandoned, and they will go empty-handed.' Ratthapala said, 'This is what the Buddha said, this is the third thing, and this is why I became a monk.' Ratthapala asked the king, 'Is your country peaceful, are the people prosperous, and are the five grains abundant?' The king said, 'Yes, it is so.' Ratthapala said, 'If someone came from the east and truthfully told you, 'I came from the east and saw a great country, where the products are abundant and the people are prosperous. I know the way, and I can lead your army to conquer that country.' When you hear this, do you want to send people to conquer that country?' The king said, 'Yes, I am greedy for the benefits there, and I want to conquer it.'

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賴吒和羅言：「若復有人從南方來、西方來、北方來者，道說有國如東方者，王寧欲取之不？」

王言：「然，貪其利入，猶欲取之。」

賴吒和羅言：「若復有人從海一邊渡來，至誠語王，王亦信其所言：『言海一邊有大國，國中五穀豐熟、人民熾盛。我識道徑，能持王兵往攻其國。』王聞是語，寧欲使人取其國不？」

賴吒和羅言：「佛見是事，知人苦貪無厭足也，是為四事，我用是故作沙門。佛見是四事，用教誡人。」

王言：「佛說是事，實奇實善，入我心中。」王言：「佛豫知去來現在之事，善乃如是耶？」

賴吒和羅言：「王自有國及四方國，常不厭足，復悕望海外國。佛見世間人有財寶者，皆堅藏守之，不肯佈施與人，慳貪藏之，更復求索。帝王及人民，皆不知厭足，至於死不棄愛慾，會當舍其死，所有財寶皆置空去，當趣所作善惡道。善惡隨人，如影隨人。人死後，家室宗親啼哭悲哀，棺斂葬埋，人生獨生、死亦獨死，身作善惡身獨當之，無有人代者。飲食金銀珍寶，不能令人得道，財富不能救護人命，令不老死。人之所思念多端，人之所愛樂也，人志意數轉，不能專一。佛言：『人坐恣意故，以致兇變怨偶恐懼，譬如穿盜者之所念也。人從后得之，身所作惡，自陷其死，如世間人作惡，死後當入泥犁、畜生、薜荔中。譬如樹木生華葉成實者，中有花時墮者，中有成果時墮者，中有大時墮者，中有熟時墮者。人亦如是，中有從腹中墮者，中有墮地死者，中有半年死者，中有老時死者，人命不可知。』」賴吒和羅言：「我用是故作沙門，凡人謂我不能治家故作沙門。雖有諸論議，要不如學道。」

賴吒和羅說經竟，王便得第一須陀洹道，便受五戒：一者不殺，二者不盜，三者不犯他人婦女，四者不妄語兩舌，五者不飲酒。王受戒已，即作禮而去

賴吒和羅說：『如果有人從南方、西方、北方來，說東方有一個國家，大王您想攻取它嗎？』 國王說：『是的，貪圖那裡的利益，我還是想攻取它。』 賴吒和羅說：『如果有人從海外渡來，真誠地告訴大王，大王也相信他的話：『海外有一個大國，那裡五穀豐收，人民興旺。我認識道路，能帶領大王的軍隊去攻打那個國家。』大王聽到這話，想派人去攻取那個國家嗎？』 賴吒和羅說：『佛陀看到這些事，知道人們貪婪無厭，這就是我出家為沙門的四個原因。佛陀看到這四件事，用來教誡人們。』 國王說：『佛陀所說的事情，真是奇妙又美好，深入我心。』國王又說：『佛陀預知過去、現在、未來的事情，真是太好了！』 賴吒和羅說：『大王您自己有國家，還有四方的國家，卻常常不滿足，還希望得到海外的國家。佛陀看到世間擁有財富的人，都堅守著自己的財富，不肯佈施給別人，吝嗇貪婪地藏起來，還不斷地索取。帝王和百姓，都不知道滿足，直到死亡也不放棄愛慾，最終會捨棄死亡，所有的財富都空空地離去，將要走向自己所作的善惡之道。善惡跟隨人，就像影子跟隨人一樣。人死後，家人親戚哭泣悲傷，用棺材收斂埋葬，人生是獨自來，死也是獨自去，自己所作的善惡自己承擔，沒有人可以代替。飲食、金銀、珍寶，不能使人得道，財富不能救護人的生命，使人不老不死。人們的思緒很多，人們所愛好的也很多，人們的意志經常改變，不能專一。佛陀說：『人們因為放縱自己的慾望，以至於發生兇險、怨恨、恐懼的事情，就像盜賊的念頭一樣。人們從后得到報應，自己所作的惡，自己陷入死亡，就像世間作惡的人，死後將要墮入地獄、畜生、餓鬼道中。就像樹木開花結果，有的在開花時就凋落，有的在結果時凋落，有的在長大時凋落，有的在成熟時凋落。人也是這樣，有的從腹中就夭折，有的落地就死，有的半年就死，有的老了才死，人的壽命不可預知。』賴吒和羅說：『我因為這些原因才出家為沙門，凡人認為我不能治理家事才出家為沙門。雖然有很多議論，但都不如學習佛道。』 賴吒和羅說完經文，國王就證得了初果須陀洹道，並受了五戒：一是不殺生，二是不偷盜，三是不邪淫，四是不妄語兩舌，五是不飲酒。國王受戒后，就頂禮離去。

Rāṣṭrapāla said, 'If someone comes from the south, west, or north, and says there is a country like the one in the east, would Your Majesty want to take it?' The king said, 'Yes, greedy for its benefits, I would still want to take it.' Rāṣṭrapāla said, 'If someone comes from across the sea, sincerely tells Your Majesty, and Your Majesty believes him: 『There is a great country across the sea, where the five grains are abundant and the people are prosperous. I know the way, and I can lead Your Majesty's army to attack that country.』 Upon hearing this, would Your Majesty want to send people to take that country?' Rāṣṭrapāla said, 'The Buddha sees these things and knows that people are insatiably greedy. These are the four reasons why I became a śramaṇa. The Buddha sees these four things and uses them to teach people.' The king said, 'What the Buddha says is truly wonderful and good, and it enters my heart.' The king also said, 'The Buddha foreknows the past, present, and future, how wonderful is that!' Rāṣṭrapāla said, 'Your Majesty has your own country and the countries in the four directions, yet you are often not satisfied and still hope to obtain countries overseas. The Buddha sees that people in the world who have wealth all guard it tightly, unwilling to give it to others, stingily hoarding it, and still seeking more. Emperors and common people alike do not know satisfaction, and even until death they do not abandon their desires. Eventually, they will abandon death, and all their wealth will be left behind empty. They will go to the path of good or evil that they have created. Good and evil follow people like a shadow follows a person. After a person dies, their family and relatives cry in sorrow, they are placed in a coffin and buried. Life comes alone, and death comes alone. The good and evil that one has done, one bears alone, and no one can take their place. Food, gold, silver, and treasures cannot lead one to enlightenment, and wealth cannot protect one's life from aging and death. People's thoughts are many, and what people love is also many. People's will often changes and cannot be focused. The Buddha said, 『People, because they indulge their desires, bring about misfortune, resentment, and fear, just like the thoughts of a thief. People receive retribution later, and the evil they have done traps them in death, just like the evil people in the world who, after death, will fall into hell, the animal realm, and the realm of hungry ghosts. Just like trees that bloom, bear leaves, and bear fruit, some fall when they are blooming, some fall when they are bearing fruit, some fall when they are growing, and some fall when they are ripe. People are also like this, some die in the womb, some die upon birth, some die within half a year, and some die when they are old. The lifespan of people is unpredictable.』 Rāṣṭrapāla said, 『It is for these reasons that I became a śramaṇa. Ordinary people think that I became a śramaṇa because I could not manage a household. Although there are many discussions, none are as good as learning the Way.』' After Rāṣṭrapāla finished speaking the sutra, the king attained the first stage of enlightenment, Srotāpanna, and received the five precepts: first, not to kill; second, not to steal; third, not to commit sexual misconduct; fourth, not to lie or speak divisively; and fifth, not to drink alcohol. After receiving the precepts, the king bowed and departed.

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The Buddha Speaks the Sutra of Raṭṭhapāla