T01n0069_護國經

大正藏第 01 冊 No. 0069 護國經

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

佛說護國經

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉　詔譯

如是我聞：

一時，世尊在俱盧城，出遊化利漸漸至於睹羅聚落，與大苾芻眾安止其中。時，彼聚落有婆羅門大長者等，互相議曰：「此大沙門瞿曇！棄捨王位出家為道，果滿圓明名稱普聞，即是應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。于天魔梵、沙門婆羅門、人及非人等界，以自行愿成等正覺，流大悲心宣說正法，初善中善後善，文義深遠純一無雜，具足圓滿梵行之相。如是具足最尊最上，我等若見共獲善利，是故我等，當詣佛所瞻禮稱讚。」眾共議已同往佛會。到佛所已，有禮佛者，有但合掌者，有種種稱讚者，如是之眾禮讚既已，各坐一面。爾時，世尊為眾說法，令眾心悅發大道意。時彼婆羅門大長者等，聽受法已，咸皆忻悅發大道心，即從座起合掌向佛，種種稱讚禮佛而退。

爾時，會中有大長者名曰護國，戀慕佛故不離法會，作如是念：「我所聞法，堪可依憑，必成正覺。我若在家，永處輪迴。佛難值遇，以信出家為求出離，是故我今離諸放逸發大精進，依佛出家凈修梵行，我當志願剃除鬚髮而被法服。」是時，護國長者作是念已，即從座起前詣佛所，頭面禮足合掌向佛，而白佛言：「我從世尊獲聞正法，厭輪迴苦，起信樂心，是故我今求佛出家。唯愿世尊，攝受於我。」

佛言護國：「汝信出家，父母聽不？」

護國答言：「不也。世尊！父母不聽。」

佛言護國：「父母不聽，不得出家。」

護國復白佛言：「世尊！雖父母未聽，我當求請，堅令聽許。」

佛告護國：「如汝所愿，今正是時。」

爾時，護國長者稟承佛旨禮佛而退，還歸其舍白父母言：「父母慈念，愿聽我言。我于佛會聞佛說法，其所聞法我悉了知，即起正信樂欲出家。唯愿父母當聽許我。」

是時父母告護國言：「汝樂出家當求何利？復有何得而求出家？汝若出家，勿為求丐而活命耶？汝應當知，我今財賄珍寶無量，汝但在家舍財作福，當受富樂，何須出家？」如是父母善言誘勸。是時護國又復白言：「父母當念，我厭輪迴，棄捨世榮，志求出家，唯愿聽許。」如是護國再三求請。是時父母又復告言：「汝所堅念志求出家，勿為求丐而活命耶？我家庫藏金銀珍寶眾多無量，汝但在家舍財作福，當受富樂，何須出家？」如是父母二三誘勸。是時護國又復告言：「父母若不聽，我從今已往，誓不飲食，乃至命終。」發誓愿已即絕飲食。

是時護國眾多知識，聞是事已，即時共詣護國長者父母之所，咸共白言：「長者主！我等皆聞，汝子護國愛樂出家，彼雖志求汝不聽許。我知汝子，然受富樂求道心堅；今不聽許，返受憂苦將趣命終，當令汝起愛別離苦。是故汝等，宜應聽許隨彼出家。」時長者主，見子知識志意求請，即聽出家。是時護國眾多知識，受其父旨，即詣護國而共告曰：「護國當知，今汝父母已聽出家。」是時護國受父母旨，歡喜踴躍，即詣父母拜辭而出，還至佛所。到佛所已，頭面禮足，合掌一面而白佛言：「世尊！今我父母已聽出家。愿佛慈悲，垂哀攝受而為苾芻

現代漢語譯本：

這是我聽到的：

一時，世尊在俱盧城，出遊教化，漸漸來到睹羅聚落，與眾多比丘一同安住於此。當時，那個聚落里有婆羅門大長者等人，他們互相議論說：『這位大沙門瞿曇，捨棄王位出家修道，已經功德圓滿，名聲遠揚，他是應受供養、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。在天魔梵、沙門婆羅門、人及非人等世界，他以自己的修行願力成就正等正覺，以大悲心宣說正法，初善、中善、后善，文義深遠純正無雜，具足圓滿梵行之相。這樣具足最尊最上的功德，我們如果能見到他，就能共同獲得善利，所以我們應當前往佛所，瞻仰禮拜，稱讚他的功德。』大家商議完畢，一同前往佛會。到了佛所，有人禮拜佛，有人只是合掌，有人以各種方式稱讚佛，這樣一番禮讚之後，各自坐在一旁。這時，世尊為大眾說法，使大家心生歡喜，發起求道之心。當時，那些婆羅門大長者等人，聽聞佛法后，都感到非常高興，併發起了求道之心，他們立即從座位上站起來，合掌向佛，以各種方式稱讚佛，然後退下。

當時，會中有一位大長者名叫護國，因為戀慕佛陀，不願離開法會，他心中想：『我所聽聞的佛法，可以作為依靠，必定能夠成就正覺。如果我繼續在家，將永遠在輪迴中受苦。佛陀難得值遇，我應當以信心出家，尋求解脫，所以，我今天應當離開一切放逸，發起大精進心，依佛出家，清凈修行梵行，我應當發願剃除鬚髮，穿上法衣。』當時，護國長者這樣想完，就從座位上站起來，走到佛陀面前，頭面禮足，合掌向佛，對佛說：『我從世尊這裡聽聞正法，厭倦輪迴之苦，生起了信樂之心，所以，我今天請求佛陀允許我出家。希望世尊能夠接納我。』

佛陀對護國說：『你信而出家，父母允許嗎？』

護國回答說：『不，世尊！父母不允許。』

佛陀對護國說：『父母不允許，不能出家。』

護國又對佛說：『世尊！雖然父母沒有允許，我應當去請求他們，堅決讓他們允許。』

佛陀告訴護國：『如你所愿，現在正是時候。』

當時，護國長者領受佛旨，禮佛後退下，回到家中告訴父母說：『父母慈念，希望聽我說。我在佛會聽聞佛陀說法，我完全明白了所聽聞的佛法，因此生起了正信，想要出家。希望父母能夠允許我。』

當時，父母告訴護國說：『你樂於出家，想要得到什麼利益？又有什麼好處而要出家？你如果出家，難道是爲了乞討為生嗎？你應該知道，我們現在財物珍寶無數，你只要在家舍財作福，就能享受富貴快樂，何必出家呢？』父母這樣好言勸說。當時，護國又對父母說：『父母應當想到，我厭倦輪迴，捨棄世俗的榮華，立志出家，希望你們允許。』護國這樣再三請求。當時，父母又告訴他說：『你如此堅決地想要出家，難道是爲了乞討為生嗎？我們家裡的庫藏金銀珍寶眾多無量，你只要在家舍財作福，就能享受富貴快樂，何必出家呢？』父母這樣再三勸說。當時，護國又對父母說：『如果父母不允許，我從今天開始，發誓不吃不喝，直到生命結束。』發誓愿后，就斷絕了飲食。

當時，護國眾多的朋友，聽到這件事後，立即一同前往護國長者的父母那裡，都對他們說：『長者主！我們都聽說，你的兒子護國喜愛出家，他雖然立志要出家，你們卻不允許。我們知道你的兒子，雖然享受富貴快樂，但求道之心非常堅定；現在不允許他出家，反而會讓他憂愁痛苦，甚至會因此喪命，這會使你們遭受愛別離的痛苦。所以，你們應該允許他出家。』當時，長者主看到兒子的朋友們都來請求，就允許他出家。當時，護國眾多的朋友，接受了他父親的旨意，就去告訴護國說：『護國，你應該知道，現在你的父母已經允許你出家了。』當時，護國接受了父母的旨意，歡喜踴躍，立即前往父母那裡拜別，然後離開，回到佛陀那裡。到了佛陀那裡，頭面禮足，合掌在一旁，對佛說：『世尊！現在我的父母已經允許我出家了。希望佛陀慈悲，垂憐接納我，讓我成為比丘。』

English version:

Thus have I heard:

At one time, the World Honored One was in the city of Kurus, traveling and teaching, gradually reaching the village of Dula, where he stayed with a large assembly of Bhikshus. At that time, in that village, there were Brahmin elders and others who discussed among themselves, saying: 'This great Shramana Gautama! Having abandoned his royal position to become a monk, his merits are complete, his name is widely known, he is worthy of offerings, the Perfectly Enlightened One, endowed with wisdom and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, the Buddha, the World Honored One. In the realms of gods, demons, Brahmas, Shramanas, Brahmins, humans, and non-humans, he has attained Perfect Enlightenment through his own vows and practices, and with great compassion, he proclaims the true Dharma, which is good in the beginning, good in the middle, and good in the end, with profound and pure meaning, complete and perfect in its Brahmic conduct. Such a one, possessing the most honored and supreme qualities, if we were to see him, we would all gain great benefit. Therefore, we should go to the Buddha, pay our respects, and praise him.' Having agreed, they all went to the Buddha's assembly. Upon arriving, some bowed to the Buddha, some simply joined their palms, and some praised him in various ways. After this praise, they each sat to one side. At that time, the World Honored One taught the Dharma to the assembly, causing their hearts to rejoice and inspiring them to seek the great path. Then, those Brahmin elders and others, having heard the Dharma, were all delighted and inspired to seek the great path. They immediately rose from their seats, joined their palms towards the Buddha, praised him in various ways, and then withdrew.

At that time, there was a great elder in the assembly named Protector of the Nation, who, because of his longing for the Buddha, did not leave the Dharma assembly. He thought to himself: 'The Dharma I have heard is worthy of reliance and will surely lead to enlightenment. If I remain at home, I will be forever in the cycle of rebirth. The Buddha is difficult to encounter, so I should leave home with faith to seek liberation. Therefore, I should now abandon all laxity, generate great diligence, leave home following the Buddha, and purely cultivate Brahmic conduct. I should vow to shave my head and beard and wear the Dharma robes.' Having thought this, the elder Protector of the Nation rose from his seat, went before the Buddha, bowed his head to his feet, joined his palms towards the Buddha, and said to the Buddha: 'I have heard the true Dharma from the World Honored One, and I am weary of the suffering of rebirth. I have generated faith and joy, and therefore, I now ask the Buddha to allow me to leave home. May the World Honored One accept me.'

The Buddha said to Protector of the Nation: 'If you leave home with faith, have your parents given their permission?'

Protector of the Nation replied: 'No, World Honored One! My parents have not given their permission.'

The Buddha said to Protector of the Nation: 'If your parents have not given their permission, you cannot leave home.'

Protector of the Nation again said to the Buddha: 'World Honored One! Although my parents have not given their permission, I will ask them and firmly persuade them to allow it.'

The Buddha told Protector of the Nation: 'As you wish, now is the right time.'

At that time, the elder Protector of the Nation received the Buddha's instructions, bowed to the Buddha, and withdrew. He returned to his home and said to his parents: 'Dear parents, please listen to me. I heard the Buddha teach the Dharma at the Buddha's assembly, and I fully understood the Dharma I heard. Therefore, I have generated true faith and desire to leave home. I hope my parents will allow me.'

At that time, his parents said to Protector of the Nation: 'If you are happy to leave home, what benefit do you seek? What advantage is there in leaving home? If you leave home, will you live by begging? You should know that we now have countless wealth and treasures. If you stay at home and give alms, you will enjoy wealth and happiness. Why do you need to leave home?' His parents thus kindly persuaded him. At that time, Protector of the Nation again said to his parents: 'Parents, please consider that I am weary of rebirth, I abandon worldly glory, and I am determined to leave home. I hope you will allow it.' Protector of the Nation requested this again and again. At that time, his parents again said to him: 'You are so determined to leave home, is it to live by begging? Our family's storehouses are filled with countless gold, silver, and treasures. If you stay at home and give alms, you will enjoy wealth and happiness. Why do you need to leave home?' His parents thus persuaded him again and again. At that time, Protector of the Nation again said to his parents: 'If my parents do not allow it, from this day forward, I vow not to eat or drink until the end of my life.' Having made this vow, he stopped eating and drinking.

At that time, many of Protector of the Nation's friends, having heard of this, immediately went to the parents of the elder Protector of the Nation and said to them: 'Elder Lord! We have all heard that your son, Protector of the Nation, loves to leave home. Although he is determined to leave home, you do not allow it. We know your son, although he enjoys wealth and happiness, his heart is firm in seeking the path. If you do not allow him to leave home, he will suffer sorrow and pain, and may even die, causing you the suffering of separation from a loved one. Therefore, you should allow him to leave home.' At that time, the elder lord, seeing that his son's friends were all requesting this, allowed him to leave home. At that time, many of Protector of the Nation's friends, having received his father's permission, went to Protector of the Nation and said to him: 'Protector of the Nation, you should know that your parents have now allowed you to leave home.' At that time, Protector of the Nation, having received his parents' permission, rejoiced and was overjoyed. He immediately went to his parents to bid them farewell, and then left, returning to the Buddha. Upon arriving at the Buddha's place, he bowed his head to his feet, joined his palms to one side, and said to the Buddha: 'World Honored One! Now my parents have allowed me to leave home. May the Buddha be compassionate and accept me as a Bhikshu.'

。」

爾時，世尊告護國言：「善哉善哉！今正是時，為汝攝受。」是時護國鬚髮自落被袈裟衣，成苾芻相，修持梵行，除彼放逸離諸憂惱，心自調柔證法清凈，我生已盡、梵行已立、所作已辦、不受後有。

是時尊者護國得漏盡已，於十夏中依止於佛。滿十夏已，著衣持缽前詣佛所，頭面禮足，合掌一面而白佛言：「世尊！我本生居睹羅聚落，棄捨諸親以信出家。我今思念，欲還本處親近眷屬，颙俟佛旨。」

爾時，世尊知尊者護國心意所欲，又觀護國其心志固欲廣利益，況昔在家常離諸欲，如是觀已即告之曰：「尊者護國！今正是時，可從汝意。」

爾時，尊者護國受佛旨已，歡喜踴躍，繞佛三匝，頭面禮足辭佛而退，還本生處經游次第到本聚落。時經宿已，于其辰時著衣持缽，次第乞食至於本舍。見一女人在舍門外，持滿器食而欲棄擲，尊者見之告彼女人曰：「汝無慚愧，勿棄于食。豈如施我置於缽中，當獲利益。」是時女人聞尊者語，心生鄭重，即施其食置於缽中。尊者受已，詣大樹下敷座欲食。時前女人作如是念：「是我主子尊者護國。」是時女人作此念已，即詣長者主所白長者曰：「適在門外見長者子持缽乞食，詣大樹下敷座欲食。」時長者主聞是事已，心大歡喜，即問女人言：「如汝所說，是事實不？」女人答言：「是事實爾。」

是時長者速出本舍往大樹下，既到彼已，實見護國在彼欲食，即告之曰：「我子護國！舍離本家客遊于外，如是經歷，復至聚落不入本舍，是義云何？」時彼護國即答父言：「我沙門法，儀式如是，入於他舍非我所宜。」時長者主，扶持護國還於本舍，既到家已敷座令坐。時護國母前詣子所，愛念心切再三慰問，告護國言：「我子云何堅意出家？汝所出家今有何利？復有何得？正為求丐而活其命，是故汝今不復離家，舍財作福富受富樂。」

是時慈母設諸方便，留戀于子不能別離，復以金銀種種珍寶積尊者前，告于子言：「我子當知，如是我有廣多財寶，今我與汝，何況父財而復無量，以是義故何得出家？汝今在家，舍財作福受諸富樂。」是時尊者白于母言：「慈母當念，是多金銀種種財寶諸過之本。」作此言已，車載擔負棄于河內，復白母言：「慈母當念，如是財寶由貪戀故，從此為因生諸過失而致患難，謂水火王賊惡子等難，生如是等種種壞苦，了此苦因不從其母。」

時護國母戀子不捨，復設方便作如是念：「子在家時所有妻室，當令莊嚴珠寶飾身，來護國所悅可子心。」作是念已，詣其妻所而告之言：「汝夫護國昔在家時，所有愛樂珍寶瓔珞莊嚴之具，汝今莊嚴往護國所悅可其意。」時護國妻受其命已，以眾寶具即時莊嚴，詣護國所，到彼白言：「長者子！汝意云何？所持梵行，莫為求天女不？」護國告言：「不也。大姊！我持梵行為求道果；如汝所說，是義不然。」時，護國妻聞呼姊聲，即變容色負慚而退。

爾時，護國尊者作如是念：「食時欲至。」即白父言：「長者！有何飲膳施於我食？」是時，父母親持上味種種飲食供施尊者。是時尊者飯食已訖，洗缽收衣敷座而坐，乃為父母宣說正法，令起悅心而生道意，復以神通住虛空中，說伽陀曰：

「觀此畫色像，　　以眾寶莊嚴， 愚迷所執著，　　智者常遠離

當時，世尊告訴護國說：『好啊，好啊！現在正是時候，為你接受出家。』當時，護國鬚髮自然脫落，披上袈裟，成為比丘的形象，修持清凈的修行，去除放縱，遠離憂愁煩惱，內心自然調柔，證得清凈的佛法，明白『我生已盡，清凈的修行已經建立，該做的已經做完，不再有來世』。

當時，尊者護國證得漏盡之後，在佛陀身邊依止了十個夏天。滿了十個夏天后，他穿上衣服，拿著缽，來到佛陀面前，頭面頂禮佛足，合掌在一旁對佛說：『世尊！我原本出生在睹羅聚落，捨棄了所有的親人，因為信仰而出家。我現在想念家鄉，想要回到原來的地方親近眷屬，懇請佛陀允許。』

當時，世尊知道尊者護國心中所想，又觀察到護國的心志堅定，想要廣大利益眾生，而且他以前在家時就常常遠離慾望，這樣觀察之後，就告訴他說：『尊者護國！現在正是時候，你可以按照你的想法去做。』

當時，尊者護國接受了佛陀的旨意后，歡喜踴躍，繞佛三圈，頭面頂禮佛足，告辭佛陀退下，回到他出生的地方，經過遊歷，次第到達他原來的村落。過了一夜，到了早晨，他穿上衣服，拿著缽，次第乞食，來到他原來的家門口。他看到一個女人在門外，拿著盛滿食物的器皿想要丟棄，尊者看到后告訴那個女人說：『你不要慚愧，不要丟棄食物。不如把食物施捨給我，放在我的缽中，你會獲得利益。』當時，那個女人聽到尊者的話，心中鄭重，就把食物施捨給他，放在他的缽中。尊者接受后，來到大樹下，鋪好座位準備吃飯。這時，之前的那個女人心中想：『這是我家主人的兒子，尊者護國。』這個女人這樣想后，就去到長者家，告訴長者說：『剛才我在門外看到長者的兒子拿著缽乞食，到大樹下鋪好座位準備吃飯。』當時，長者聽到這件事後，心中非常歡喜，就問那個女人說：『像你所說的，這是真的嗎？』女人回答說：『這是真的。』

當時，長者快速走出家門，來到大樹下，到了那裡，真的看到護國在那裡準備吃飯，就告訴他說：『我的兒子護國！你離開家到外面遊歷，這樣經過，又回到村落卻不進家門，這是什麼意思？』當時，護國回答父親說：『我作為沙門，儀式就是這樣，進入別人的家是不合適的。』當時，長者扶著護國回到家中，到家后鋪好座位讓他坐下。當時，護國的母親來到兒子面前，因為愛念心切，再三慰問，告訴護國說：『我的兒子，你為什麼如此堅決地出家？你出家現在有什麼好處？又得到了什麼？只是爲了乞討而活命，所以你現在不要再離開家了，捨棄財產，做善事，享受富貴快樂。』

當時，慈母想盡各種辦法，留戀兒子，不讓他離開，又把金銀珠寶等各種珍寶堆在尊者面前，告訴兒子說：『我的兒子，你要知道，我有很多的財富，現在我給你，更何況你父親的財產更是無量，因為這個原因，你為什麼要出家呢？你現在在家，捨棄財產，做善事，享受富貴快樂。』當時，尊者告訴母親說：『慈母，你要記住，這些金銀珠寶是各種過錯的根源。』說完這些話，他就用車載著這些財寶，丟棄到河裡，又告訴母親說：『慈母，你要記住，這些財寶因為貪戀的緣故，會因此產生各種過失，導致災難，比如水災、火災、盜賊、惡子等災難，產生這些種種的壞苦，明白了這個苦的原因，就不會再貪戀這些財寶了。』

當時，護國的母親因為愛戀兒子不捨得他離開，又想辦法，心中想：『兒子在家時的妻子，應該讓她打扮得漂漂亮亮，佩戴珠寶，去到護國那裡，讓他高興。』這樣想后，就去到兒媳那裡，告訴她說：『你的丈夫護國以前在家時，所喜愛珍寶瓔珞等裝飾品，你現在打扮好，去到護國那裡，讓他高興。』當時，護國的妻子接受了婆婆的命令，用各種寶物打扮好自己，來到護國那裡，到了那裡，對他說：『長者的兒子！你覺得怎麼樣？你所持的清凈修行，難道是爲了求天女嗎？』護國說：『不是的。大姐！我持清凈修行是爲了求得道果；像你所說的，不是這樣的。』當時，護國的妻子聽到他稱呼自己為大姐，立刻變了臉色，感到慚愧地退下了。

當時，護國尊者心中想：『吃飯的時間快到了。』就告訴父親說：『長者！有什麼飲食可以施捨給我吃嗎？』當時，父母親自拿著上等的各種飲食供養尊者。當時，尊者吃完飯後，洗好缽，收好衣服，鋪好座位坐下，就為父母宣說正法，讓他們心生歡喜，生起道心，又以神通住在虛空中，說了偈語：

『觀看這些彩色的畫像，用各種珍寶裝飾，愚癡的人執著於此，有智慧的人常常遠離。』

At that time, the World Honored One said to Protector of the Country, 'Excellent, excellent! Now is the right time to accept you into the monastic life.' At that moment, Protector of the Country's hair and beard naturally fell off, he donned the monastic robe, and became a bhikkhu. He cultivated pure conduct, abandoning indulgence, and freeing himself from sorrow and affliction. His mind became naturally gentle, and he attained the purity of the Dharma, understanding that 'my birth is exhausted, the pure conduct is established, what needs to be done is done, and there will be no further existence.'

At that time, after Venerable Protector of the Country attained the exhaustion of outflows, he stayed with the Buddha for ten summers. After completing ten summers, he put on his robes, took his bowl, and went before the Buddha. He bowed his head to the Buddha's feet, joined his palms, and said to the Buddha, 'World Honored One! I was originally born in the village of Dula. I abandoned all my relatives and left home out of faith. Now I miss my hometown and wish to return to my original place to be close to my family. I humbly request the Buddha's permission.'

At that time, the World Honored One knew what Venerable Protector of the Country desired in his heart. He also observed that Protector of the Country's will was firm, that he wished to benefit all beings, and that he had always been detached from desires even when he was a householder. Having observed this, he said to him, 'Venerable Protector of the Country! Now is the right time. You may do as you wish.'

At that time, Venerable Protector of the Country, having received the Buddha's permission, rejoiced and danced, circumambulated the Buddha three times, bowed his head to the Buddha's feet, took his leave of the Buddha, and returned to his birthplace. After traveling, he gradually reached his original village. After spending the night, in the morning, he put on his robes, took his bowl, and went begging for food, arriving at his former home. He saw a woman outside the door, holding a vessel full of food, about to throw it away. The Venerable saw this and said to the woman, 'You should not be ashamed, do not throw away the food. Instead, offer it to me, place it in my bowl, and you will gain merit.' At that time, the woman heard the Venerable's words, and with a serious heart, she offered the food to him, placing it in his bowl. The Venerable received it and went to a large tree, where he spread out his seat to eat. At this time, the woman thought, 'This is the son of my master, Venerable Protector of the Country.' Having thought this, the woman went to the elder's house and told the elder, 'Just now, I saw the elder's son begging for food with a bowl, and he went to a large tree to spread out his seat to eat.' At that time, the elder heard this and was very happy. He asked the woman, 'Is what you said true?' The woman replied, 'It is true.'

At that time, the elder quickly left his house and went to the large tree. When he arrived, he indeed saw Protector of the Country there, about to eat. He said to him, 'My son, Protector of the Country! You left home and traveled abroad. After such a long time, you have returned to the village but do not enter your own home. What does this mean?' At that time, Protector of the Country replied to his father, 'As a śramaṇa, this is the custom. It is not appropriate for me to enter another's home.' At that time, the elder supported Protector of the Country and brought him back to his home. After arriving home, he spread out a seat for him to sit. At that time, Protector of the Country's mother came before her son. Because of her deep love, she repeatedly comforted him and said to Protector of the Country, 'My son, why are you so determined to leave home? What benefit do you gain from leaving home? What have you attained? You are only begging for a living. Therefore, you should not leave home again. Give up your wealth, do good deeds, and enjoy wealth and happiness.'

At that time, the loving mother tried every means to keep her son, not wanting him to leave. She also piled up gold, silver, and various treasures in front of the Venerable, and said to her son, 'My son, you should know that I have a great deal of wealth, and now I give it to you. Moreover, your father's wealth is immeasurable. For this reason, why did you leave home? Now that you are at home, give up your wealth, do good deeds, and enjoy wealth and happiness.' At that time, the Venerable said to his mother, 'Loving mother, you should remember that these gold, silver, and various treasures are the root of all faults.' After saying this, he loaded the treasures onto carts and threw them into the river. He then said to his mother, 'Loving mother, you should remember that because of attachment to these treasures, various faults arise, leading to calamities such as floods, fires, thieves, and wicked children. These bring about all kinds of suffering. Understanding the cause of this suffering, I will not be attached to these treasures.'

At that time, Protector of the Country's mother, not wanting to let her son leave, tried another way. She thought, 'The wife of my son when he was at home should adorn herself with jewels and go to Protector of the Country to please him.' Having thought this, she went to her daughter-in-law and said to her, 'Your husband, Protector of the Country, used to love the ornaments and jewels when he was at home. Now you should adorn yourself and go to Protector of the Country to please him.' At that time, Protector of the Country's wife accepted her mother-in-law's order. She adorned herself with various jewels and went to Protector of the Country. When she arrived, she said to him, 'Son of the elder! What do you think? Is your pure conduct for the sake of seeking heavenly maidens?' Protector of the Country said, 'No. Elder sister! I practice pure conduct to seek the fruit of the path. What you said is not so.' At that time, Protector of the Country's wife, hearing him call her 'elder sister,' immediately changed her expression and retreated in shame.

At that time, Venerable Protector of the Country thought, 'It is almost time to eat.' He said to his father, 'Elder! Do you have any food to offer me?' At that time, his parents personally brought the finest food and offered it to the Venerable. At that time, after the Venerable finished eating, he washed his bowl, put away his robes, spread out his seat, and sat down. He then expounded the Dharma to his parents, causing them to rejoice and develop the aspiration for the path. He then used his supernatural powers to dwell in the sky and spoke the following verse:

'Behold these painted images, adorned with various treasures. The foolish are attached to them, while the wise always stay away.'

。 貪慾如繩索，　　能縛於世間， 愚者所迷惑，　　智者常遠離。」

是時，尊者說伽陀已，從空而降，還大樹下安止而住。

爾時，有王名曰俱盧，駕幸游外將近睹羅聚落之側，侍臣奏曰：「大王！當知，此聚落中有長者子名曰護國，眷屬廣多財寶無量，棄捨出家。」王聞是事，即問聚落人曰：「卿等此處有長者子名曰護國，棄捨親屬而為出家，是事實不？」時聚落人即奏王曰：「大王！當知，是事實爾。護國尊者在臣聚落一大樹下常持梵行，我等人民親近供養。」王聞奏已，即往彼處聚落之中，詣大樹下尊者所止。是時尊者遙觀來命，見俱盧王奔詣我所，即從座起進步王前，白如是言：「大王！善來！此之境界王所統領，今請大王，往彼樹下就於我座。」時王答言：「護國！我意如然，欲往汝所就於汝座。」護國復言：「王意如是，故我請王。」是時彼王同與尊者，至大樹下就座而坐。

爾時，大王告護國言：「有四種法，由是四法而求出家。其四法者：一知親屬，二知富貴，三知病，四知老，是為四法。

「云何知親屬？謂若有人，眷屬廣大而忽散滅，此人作念：『我之眷屬朋友知識皆已散滅，唯己孤然，我當出家。』此人了知無親屬故而求出家。今汝護國！眷屬廣大亦非孤獨，不能了知何為出家？又復云何名知富貴？謂若有人，先有財寶是大富者，而後竭盡貧苦隨生，以貧窮故而作此念。今貧窮故而作此念：『今貧窮苦，我當出家。』此人了知以貧窮故而求出家。今汝護國！財富無量亦非貧窮，不能了知何為出家？又復云何名知病苦？謂若有人，久寢于疾無能救療，作如是念：『我此疾病深可痛苦，是故我今當求出家。』此人了知以病苦故而求出家。今汝護國！少病少惱亦無憂苦，不能了知何為出家？又復云何名知老朽？謂若有人耆年衰邁，作如是念：『我今老朽，于諸富樂不能複利，是故我今當求出家。』此人了知老朽不任而求出家。今汝護國！盛年少壯未受諸樂，不能了知何為出家？護國當了，如是四法乃可出家。我今復問護國，汝何見聞而為出家？」

爾時，尊者答彼王言：「大王！當知，有四種法而求出家。何等為四？謂老病愛死。變壞非久名老，疾苦無療名病，無所厭足名愛，舍盡諸境名死。如是四法，我佛世尊善了善見，我亦從佛親見親聞，我因此故，發大信心而乃出家。」

王言：「尊者！如前略說，我未能了，唯愿尊者，為我廣說令我開解。」

是時尊者聞王言已，告彼王曰：「大王！甚善！如汝意願，我當爲說。」

王言：「尊者！變壞非久為老，是義云何？」

尊者答言：「大王！于意云何？若人從年二十三十滿四十時，所有色相身力舉動進止，是人云何？」

王言：「尊者！人從二十滿四十時，具大色相，身力壯盛進止勇健，諸所施為自謂無等；若至耆年，朽邁無堪色相變易，身力劣弱進止衰敗。」

尊者告言：「如王所說，是為老相變壞於世。大王！當知，此即我佛說第一法。又佛世尊，善了善知善說此法，我亦見聞，於此正法愛樂志求，信心出家。」

時彼王言：「護國尊者！我亦於此慶遇正法，愛樂志求。」

又復，王言：「護國尊者！云何疾苦無療名為病相？」

尊者答言：「如人有大財寶及諸親眷，其數無量

『貪慾就像繩索，能夠束縛世間，愚笨的人會被它迷惑，而有智慧的人常常遠離它。』 當時，尊者說完偈語后，從空中降落，回到大樹下安穩地住著。 那時，有一位名叫俱盧的國王，駕車出遊，將要到達睹羅聚落附近。侍臣稟告說：『大王！您應該知道，這個聚落中有一位長者的兒子，名叫護國，他有很多眷屬，擁有無數的財富，卻捨棄一切出家了。』國王聽到這件事，就問聚落的人說：『你們這裡有一位長者的兒子，名叫護國，捨棄親屬而出家，這是真的嗎？』當時聚落的人就稟告國王說：『大王！您應該知道，這是真的。護國尊者在我們聚落的一棵大樹下，常常持守清凈的修行，我們人民都親近供養他。』國王聽了稟告后，就前往那個聚落，來到大樹下尊者所住的地方。當時尊者遠遠地看到國王前來，知道俱盧王是來找他的，就從座位上站起來，走到國王面前，這樣說道：『大王！歡迎您的到來！這個地方是您所統治的，現在請大王到那棵樹下，坐到我的座位上。』國王回答說：『護國！我正有此意，想去你那裡，坐在你的座位上。』護國又說：『大王既然這樣想，所以我才邀請您。』當時國王和尊者一起，來到大樹下坐下。 當時，大王告訴護國說：『有四種原因，因為這四種原因才出家。這四種原因是什麼呢？一是瞭解親屬，二是瞭解富貴，三是瞭解疾病，四是瞭解衰老，這就是四種原因。』 『什麼叫做了解親屬呢？就是說如果有人，眷屬眾多卻突然離散，這個人就會想：『我的眷屬、朋友、熟人都已經離散了，只剩下我孤零零的一個人，我應該出家。』這個人因爲了解沒有親屬而尋求出家。現在你護國！眷屬眾多，並非孤獨，不能瞭解什麼是出家？又什麼叫做了解富貴呢？就是說如果有人，先前擁有很多財富，非常富有，後來卻耗盡了，變得貧窮困苦，因為貧窮而產生這樣的想法：『現在我貧窮困苦，我應該出家。』這個人因爲了解貧窮而尋求出家。現在你護國！財富無數，並非貧窮，不能瞭解什麼是出家？又什麼叫做了解病苦呢？就是說如果有人，長期臥病在床，無法醫治，就會想：『我的疾病非常痛苦，所以我現在應該尋求出家。』這個人因爲了解病苦而尋求出家。現在你護國！很少生病，很少煩惱，也沒有憂愁痛苦，不能瞭解什麼是出家？又什麼叫做了解衰老呢？就是說如果有人，年紀很大，衰老了，就會想：『我現在衰老了，對於各種享樂都不能再得到利益，所以我現在應該尋求出家。』這個人因爲了解衰老無用而尋求出家。現在你護國！正值盛年，年輕力壯，沒有享受過各種快樂，不能瞭解什麼是出家？護國你應當瞭解，只有這四種原因才可以出家。我現在再問你護國，你是因為看到什麼、聽到什麼而出家的？』 當時，尊者回答國王說：『大王！您應該知道，有四種原因而尋求出家。哪四種呢？就是衰老、疾病、愛慾和死亡。變化敗壞不能長久叫做衰老，痛苦難治叫做疾病，永遠無法滿足叫做愛慾，捨棄一切境界叫做死亡。這四種原因，我的佛陀世尊已經完全瞭解，完全看清，我也從佛陀那裡親眼看到，親耳聽到，我因此而生起大信心，才出家。』 國王說：『尊者！您剛才簡略地說，我沒有明白，希望尊者為我詳細解說，讓我開悟。』 當時尊者聽了國王的話，告訴國王說：『大王！很好！如您所愿，我將為您解說。』 國王說：『尊者！變化敗壞不能長久叫做衰老，這是什麼意思呢？』 尊者回答說：『大王！您認為怎麼樣？如果一個人從二十歲、三十歲到四十歲的時候，他的容貌、身體的力量、舉止行動，這個人怎麼樣呢？』 國王說：『尊者！人從二十歲到四十歲的時候，容貌美好，身體強壯，舉止勇健，所作所為都自認為無人能比；如果到了老年，衰老不堪，容貌改變，身體虛弱，舉止衰敗。』 尊者說：『正如您所說，這就是衰老在世間的變化。大王！您應該知道，這就是我的佛陀所說的第一法。而且佛陀世尊，完全瞭解，完全知道，完全說出這個道理，我也親眼看到，親耳聽到，對於這個正法，我愛樂追求，有信心而出家。』 當時國王說：『護國尊者！我也因此慶幸遇到正法，愛樂追求。』 國王又說：『護國尊者！什麼叫做痛苦難治叫做疾病呢？』 尊者回答說：『如果一個人擁有很多財富和親屬，數量無數，

'Greed is like a rope, it can bind the world. The foolish are deluded by it, while the wise always stay away from it.' At that time, after the Venerable had spoken the verse, he descended from the sky and returned to the foot of the large tree, where he remained in peace. At that time, there was a king named Kuru, who was traveling outside and was approaching the side of the Tula village. A minister reported, 'Your Majesty! You should know that in this village there is an elder's son named Hukuo, who has many relatives and countless treasures, but has abandoned everything to become a monk.' Upon hearing this, the king asked the villagers, 'Is it true that there is an elder's son here named Hukuo, who has abandoned his relatives to become a monk?' The villagers then reported to the king, 'Your Majesty! You should know that it is true. Venerable Hukuo is under a large tree in our village, always maintaining pure conduct, and we people are close to him and make offerings.' After hearing the report, the king went to that village and arrived at the foot of the tree where the Venerable was staying. At that time, the Venerable saw the king coming from afar, knowing that King Kuru was coming to see him, so he rose from his seat, walked in front of the king, and said, 'Your Majesty! Welcome! This territory is under your rule. Now, please, Your Majesty, go to that tree and sit on my seat.' The king replied, 'Hukuo! That is my intention, to go to you and sit on your seat.' Hukuo said again, 'Since that is Your Majesty's intention, that is why I invited you.' At that time, the king and the Venerable together went to the foot of the tree and sat down. At that time, the king said to Hukuo, 'There are four reasons why one seeks to become a monk. What are these four reasons? First, understanding relatives; second, understanding wealth and status; third, understanding illness; and fourth, understanding old age. These are the four reasons.' 'What is meant by understanding relatives? It means that if someone has many relatives but they suddenly scatter, this person will think, 'My relatives, friends, and acquaintances have all scattered, leaving me alone. I should become a monk.' This person seeks to become a monk because he understands that he has no relatives. Now you, Hukuo! You have many relatives and are not alone, so you cannot understand what it means to become a monk. And what is meant by understanding wealth and status? It means that if someone was previously very wealthy and rich, but later becomes impoverished and suffers, because of poverty, he will have this thought: 'Now I am poor and suffering, I should become a monk.' This person seeks to become a monk because he understands poverty. Now you, Hukuo! You have countless wealth and are not poor, so you cannot understand what it means to become a monk. And what is meant by understanding the suffering of illness? It means that if someone has been bedridden for a long time and cannot be cured, he will think, 'My illness is very painful, so I should seek to become a monk.' This person seeks to become a monk because he understands the suffering of illness. Now you, Hukuo! You have few illnesses, few worries, and no suffering, so you cannot understand what it means to become a monk. And what is meant by understanding old age? It means that if someone is very old and frail, he will think, 'Now I am old and cannot benefit from any pleasures, so I should seek to become a monk.' This person seeks to become a monk because he understands that old age is useless. Now you, Hukuo! You are in your prime, young and strong, and have not experienced various pleasures, so you cannot understand what it means to become a monk. Hukuo, you should understand that only these four reasons are valid for becoming a monk. Now I ask you again, Hukuo, what did you see or hear that made you become a monk?' At that time, the Venerable replied to the king, 'Your Majesty! You should know that there are four reasons for seeking to become a monk. What are the four? They are old age, illness, desire, and death. Change and decay that cannot last is called old age; suffering that cannot be cured is called illness; never being satisfied is called desire; and abandoning all realms is called death. These four reasons, my Buddha, the World Honored One, has fully understood and clearly seen. I have also seen and heard them from the Buddha. Because of this, I have developed great faith and have become a monk.' The king said, 'Venerable! What you said briefly earlier, I did not understand. I hope that the Venerable will explain it in detail so that I may be enlightened.' At that time, the Venerable, having heard the king's words, said to the king, 'Your Majesty! Very good! As you wish, I will explain it to you.' The king said, 'Venerable! Change and decay that cannot last is called old age. What does this mean?' The Venerable replied, 'Your Majesty! What do you think? If a person from the age of twenty, thirty, to forty, what is his appearance, physical strength, and movements like?' The king said, 'Venerable! When a person is from twenty to forty years old, his appearance is beautiful, his body is strong, his movements are vigorous, and he thinks that no one can compare to him. But when he reaches old age, he is frail and useless, his appearance changes, his body is weak, and his movements are feeble.' The Venerable said, 'As you have said, this is the change of old age in the world. Your Majesty! You should know that this is the first teaching of my Buddha. Moreover, the Buddha, the World Honored One, fully understood, fully knew, and fully explained this principle. I have also seen and heard it. For this righteous teaching, I love and pursue it, and with faith, I have become a monk.' At that time, the king said, 'Venerable Hukuo! I also rejoice in encountering this righteous teaching and love and pursue it.' The king also said, 'Venerable Hukuo! What is meant by suffering that cannot be cured is called illness?' The Venerable replied, 'If a person has great wealth and many relatives, countless in number,

。于意云何？是人寢病受諸苦惱，彼之親屬及諸侍從，還有代其受苦惱不？」

王言：「不也。護國！人若寢疾，獨受諸苦，無有代者亦無救療。」

尊者告言：「如王所說，無代無救是為病相，此即我佛說第二法。又佛世尊，善了善知善說此法，我亦見聞，於此正法愛樂志求，信心出家。」

王復問言：「尊者！云何無所厭足而名為愛？」

尊者答言：「大王！于意云何？王是富者，國土城邑乃至東南西北，所有人民居王所統，皆是大富。」王言尊者：「如是如是！」

尊者復言：「大王所統國城聚落如是大富，設或有人泛海而來，白大王言：『我見某國，城邑廣大人民熾盛，金銀珍寶奇異諸物，像馬兵從，其數無量。』大王！聞此，于意云何？」

王言：「尊者！我聞是事，若不自往，即遣使討彼，載以珍寶諸物，益我庫藏。」

時尊者言：「大王！此無厭足是名為愛，此即是佛說第三法。又佛世尊，善了善知善說此法，我亦見聞，於此正法愛樂志求，信心出家。」

時彼王言：「護國尊者！我亦於此慶遇正法愛，樂志求。」

王復問言：「尊者！云何舍離諸境而名為死？」

尊者答言：「大王！于意云何？我見有大珍寶是大富者，彼人舍於此界而生他界，所有珍寶能持往不？」王言：「不也。」

尊者復言：「大王！於此世中舍諸愛境生於他世，是名為死，此即是佛說第四法。佛善了知善說此法，我亦見聞，於此正法愛樂志求，信心出家。」

王言：「尊者！我亦於此慶遇正法，愛樂志求。」

爾時，尊者復告王言：「我於是義欲重宣說，汝應善聽。」王言：「甚善愿樂欲聞。」

是時，尊者說伽陀曰：

「我見世間人，　　貪愛而積聚， 因財故得難，　　轉增于諸欲。 王主領國邑，　　廣闊極海邊， 如是尚無厭，　　而復伐他國。 世間諸眾生，　　由貪愛故滅， 憂惱生悲泣，　　嗚呼何速滅。 如人聚財寶，　　返為火所燒， 眾生亦隨業，　　所作而受報。 財富不延命，　　亦復不免老， 貧富者皆滅，　　尊幼悉無常。 病不擇勇健，　　亦不擇尊幼， 皆由貪愛故，　　是不免無常。 譬如人竊盜，　　返為自損傷， 如是見世間，　　自造諸惡因。 如果熟自落，　　老少壞亦然， 歡悅意作業，　　苦惱而受報。 時世愚癡人，　　作業不自覺， 或生於他世，　　因憎愛得苦。 胎中若命盡，　　何人能救護， 設復親知友，　　命盡何能救？ 欲能壞能縛，　　生苦增諸怖， 見世間幻法，　　是故我出家。」

爾時，俱盧大王聞尊者說伽陀已，歡喜信受而復白言：「護國尊者能善出離，是故，我今歸依尊者。」

護國告言：「大王！勿歸依於我，我所歸依是佛世尊及法、僧眾，王當歸依。」

王言：「如是如是！我今歸依佛、法、僧眾，盡形受持優婆塞戒。」

是時，大王作誓願已，禮奉尊者，還復王宮

『這是什麼意思呢？如果有人生病臥床，遭受各種痛苦，他的親屬和侍從，會有人代替他承受這些痛苦嗎？』 國王說：『不會的。護國尊者！如果人生病，只能獨自承受痛苦，沒有人可以代替，也沒有人可以救治。』 尊者說：『正如您所說，無人代替，無人救治，這就是疾病的特徵，這是我佛所說的第二法。而且佛陀世尊，善於瞭解、善於知曉、善於宣說此法，我也親眼所見、親耳所聞，因此對這正法愛慕追求，信心出家。』 當時，國王說：『護國尊者！我也因此慶幸遇到正法，愛慕追求。』 國王又問：『尊者！為什麼不知滿足被稱為愛呢？』 尊者回答說：『大王，您認為如何？您是富有的國王，國土城池乃至東南西北，所有人民都歸您統治，都是非常富有的。』國王對尊者說：『是的，是的！』 尊者又說：『大王您所統治的國都城池村落如此富有，假設有人從海外來，告訴大王說：『我看到某個國家，城池廣大，人民興盛，金銀珠寶各種奇珍異物，像馬軍隊，數量無數。』大王，聽到這些，您認為如何？』 國王說：『尊者！我聽到這些，如果不能親自前往，就會派遣使者去攻取那個國家，把珍寶財物運回來，增加我的庫藏。』 這時，尊者說：『大王！這種不知滿足就叫做愛，這就是佛陀所說的第三法。而且佛陀世尊，善於瞭解、善於知曉、善於宣說此法，我也親眼所見、親耳所聞，因此對這正法愛慕追求，信心出家。』 國王又問：『尊者！為什麼捨棄一切境界被稱為死呢？』 尊者回答說：『大王，您認為如何？我看到有非常富有的人，擁有大量珍寶，當他捨棄這個世界而生到另一個世界時，他能把所有的珍寶都帶走嗎？』國王說：『不能。』 尊者又說：『大王！在這個世界捨棄所有愛戀的境界，而生到另一個世界，這就叫做死，這就是佛陀所說的第四法。佛陀善於瞭解、善於宣說此法，我也親眼所見、親耳所聞，因此對這正法愛慕追求，信心出家。』 國王說：『尊者！我也因此慶幸遇到正法，愛慕追求。』 這時，尊者又告訴國王說：『我想要再次宣說這些道理，您應該好好聽。』國王說：『很好，我非常願意聽。』 這時，尊者說了偈語： 『我看到世間人，貪愛而積聚，因為財富而遭遇困難，反而更加增長慾望。 國王統治國家，疆域廣闊直到海邊，這樣尚且不知滿足，還要攻打其他國家。 世間所有眾生，因為貪愛而滅亡，憂愁煩惱悲傷哭泣，唉，為何如此迅速消亡。 就像人積聚財寶，反而被火燒燬，眾生也隨著自己的業力，所作所為而承受報應。 財富不能延長壽命，也不能免除衰老，貧窮富貴都會滅亡，年長年幼都無常。 疾病不選擇勇猛強健的人，也不選擇年長年幼的人，都是因為貪愛，所以無法避免無常。 就像人偷盜，反而傷害自己，就像我看到世間，自己造作各種惡因。 如果果實成熟自然掉落，衰老和死亡也是如此，歡喜地造作善業，就會快樂地承受報應。 世間愚癡的人，造作惡業卻不自覺，或者生到其他世界，因為憎恨和愛戀而受苦。 如果在胎中就死亡，誰能救護呢？即使有親朋好友，生命終結時又能如何救護呢？ 慾望能夠破壞和束縛，帶來痛苦增加恐懼，看到世間虛幻不實，所以我才出家。』 當時，俱盧國王聽了尊者所說的偈語后，歡喜信受，並且說道：『護國尊者能夠善於出離，因此，我現在皈依尊者。』 護國說：『大王！不要皈依我，我所皈依的是佛陀世尊以及佛法、僧眾，您應當皈依他們。』 國王說：『是的，是的！我現在皈依佛、法、僧眾，終身受持優婆塞戒。』 當時，國王發誓愿后，向尊者行禮，然後返回王宮。

'What does this mean? If a person is sick in bed, suffering various pains, would their relatives and attendants be able to bear those pains for them?' The king said, 'No, Protector of the Country! If a person is sick, they must bear the pain alone; no one can take their place, nor can anyone cure them.' The Venerable One said, 'As you have said, there is no substitute and no cure; this is the nature of sickness. This is the second Dharma spoken by my Buddha. Moreover, the World Honored Buddha is skilled in understanding, knowing, and speaking this Dharma. I have also seen and heard it, and therefore I love and seek this true Dharma, and have left home with faith.' At that time, the king said, 'Venerable Protector of the Country! I also rejoice in encountering the true Dharma, and I love and seek it.' The king then asked, 'Venerable One! Why is insatiability called love?' The Venerable One replied, 'Great King, what do you think? You are a wealthy king, and the lands, cities, and even the people in the east, south, west, and north are all under your rule and are very wealthy.' The king said to the Venerable One, 'Yes, yes!' The Venerable One continued, 'Great King, the cities and villages under your rule are so wealthy. Suppose someone came from overseas and told you, 'I have seen a certain country with vast cities, prosperous people, gold, silver, treasures, and various rare objects, as well as countless elephants, horses, and soldiers.' Great King, what do you think when you hear this?' The king said, 'Venerable One! When I hear this, if I cannot go there myself, I will send envoys to conquer that country and bring back its treasures and goods to increase my storehouses.' At that time, the Venerable One said, 'Great King! This insatiability is called love. This is the third Dharma spoken by the Buddha. Moreover, the World Honored Buddha is skilled in understanding, knowing, and speaking this Dharma. I have also seen and heard it, and therefore I love and seek this true Dharma, and have left home with faith.' The king then asked, 'Venerable One! Why is abandoning all realms called death?' The Venerable One replied, 'Great King, what do you think? I have seen very wealthy people with great treasures. When they leave this world and are born into another, can they take all their treasures with them?' The king said, 'No.' The Venerable One continued, 'Great King! In this world, abandoning all beloved realms and being born into another world is called death. This is the fourth Dharma spoken by the Buddha. The Buddha is skilled in understanding and speaking this Dharma. I have also seen and heard it, and therefore I love and seek this true Dharma, and have left home with faith.' The king said, 'Venerable One! I also rejoice in encountering the true Dharma, and I love and seek it.' At this time, the Venerable One again said to the king, 'I wish to repeat these teachings, you should listen carefully.' The king said, 'Very well, I am very willing to listen.' At this time, the Venerable One spoke the following verses: 'I see people in the world, accumulating out of greed, because of wealth they encounter difficulties, and their desires only increase. Kings rule countries, with vast territories reaching the sea, yet they are still not satisfied, and they attack other countries. All beings in the world, perish because of greed, they grieve and weep with sorrow, alas, how quickly they vanish. Like people who accumulate treasures, only to have them burned by fire, beings also follow their karma, and receive the consequences of their actions. Wealth cannot prolong life, nor can it avoid old age, the poor and the rich will all perish, the old and the young are all impermanent. Sickness does not choose the brave and strong, nor does it choose the old and young, all because of greed, they cannot avoid impermanence. Like a person who steals, only to harm themselves, so I see the world, creating all kinds of evil causes. If a fruit ripens and falls naturally, so too do old age and death, joyfully creating good karma, one will happily receive the consequences. The foolish people of the world, create evil karma without realizing it, or are born into other worlds, suffering because of hatred and love. If one dies in the womb, who can protect them? Even if there are relatives and friends, what can they do when life ends? Desire can destroy and bind, bringing suffering and increasing fear, seeing the illusory nature of the world, that is why I have left home.' At that time, King Kuru, having heard the verses spoken by the Venerable One, rejoiced and believed, and said, 'Venerable Protector of the Country, you are skilled in liberation, therefore, I now take refuge in you.' The Protector of the Country said, 'Great King! Do not take refuge in me, I take refuge in the World Honored Buddha, the Dharma, and the Sangha. You should take refuge in them.' The king said, 'Yes, yes! I now take refuge in the Buddha, the Dharma, and the Sangha, and will uphold the lay precepts for the rest of my life.' At that time, the king made his vows, paid respects to the Venerable One, and then returned to his palace.

現代漢語譯本：佛說護國經

English version: The Buddha Speaks the Sutra of Protecting the Nation