T03n0152_六度集經

大正藏第 03 冊 No. 0152 六度集經

No. 152

六度集經卷第一

吳康居國沙門康僧會譯

佈施度無極章第一(此有一十章)

聞如是：

一時佛在王舍國鷂山中。時，與五百應儀、菩薩千人共坐。中有菩薩名阿泥察，佛說經道，常靖心惻聽，寂然無念，意定在經。眾祐知之，為說：「菩薩六度無極難逮高行，疾得為佛。何謂為六？一曰佈施，二曰持戒，三曰忍辱，四曰精進，五曰禪定，六曰明度無極高行。

「佈施度無極者，厥則云何？慈育人物，悲愍群邪，喜賢成度，護濟眾生，跨天逾地潤弘河海。佈施眾生，饑者食之，渴者飲之，寒衣熱涼，疾濟以藥，車馬舟輿、眾寶名珍、妻子國土，索即惠之。猶太子須大拏，佈施貧乏，若親育子，父王屏逐，愍而不怨。」

（一）

「昔者菩薩，其心通真，睹世無常，榮命難保，盡財佈施。天帝釋睹菩薩慈育群生布施濟眾，功勛巍巍，德重十方，懼奪己位，因化為地獄，現於其前曰：『佈施濟眾，命終魂靈入于太山地獄，燒煮萬毒。為施受害也，爾惠為乎？』菩薩報曰：『豈有施德而入太山地獄者乎？』釋曰：『爾其不信，可問辜者。』菩薩問曰：『爾以何緣處地獄乎？』罪人曰：『吾昔處世，空家濟窮，拯拔眾厄，今受重辜處太山獄。』菩薩問曰：『仁惠獲殃，受施者如之乎？』釋曰：『受惠者，命終昇天。』菩薩報曰：『吾之拯濟，唯為眾生；假如子云，誠吾愿矣。慈惠受罪，吾必為之。危己濟眾，菩薩上志也

現代漢語譯本 《六度集經》卷一 吳國康居沙門康僧會譯 佈施度無極章第一（此章共十章） 我聽聞是這樣的： 一時，佛在王舍國鷂山中。當時，與五百位應儀、千位菩薩一同坐著。其中有一位菩薩名叫阿泥察，佛在講經說法時，他總是靜心側耳傾聽，寂然無念，心意專注于經文。眾人都知道他這樣，就為他說：『菩薩的六度無極是難以達到的高尚行為，能快速成就佛果。什麼是六度呢？一是佈施，二是持戒，三是忍辱，四是精進，五是禪定，六是明度無極的高尚行為。』 『佈施度無極，它的原則是什麼呢？慈愛養育萬物，悲憫邪惡的眾生，喜悅賢能成就道業，護衛救濟眾生，跨越天地，滋潤弘揚如河海般廣闊。佈施給眾生，飢餓的給食物，口渴的給飲水，寒冷的給衣物，炎熱的給涼爽，生病的給醫藥，車馬舟船、各種珍寶、妻子國土，只要有人索取就給予。就像太子須大拏一樣，佈施給貧困的人，如同養育自己的孩子，即使被父王驅逐，也只是憐憫而不怨恨。』 『從前，菩薩的心通達真理，看到世事無常，榮華富貴和生命都難以保全，就盡其所有進行佈施。天帝釋看到菩薩慈愛養育眾生，佈施救濟大眾，功勛巍巍，德行遍佈十方，害怕失去自己的地位，於是化身為地獄，出現在菩薩面前說：『佈施救濟眾人，死後靈魂會進入太山地獄，遭受燒煮等各種痛苦。因為佈施而受害，你這樣做是爲了什麼呢？』菩薩回答說：『難道會有因為佈施的功德而進入太山地獄的嗎？』帝釋說：『如果你不相信，可以問問那些受罪的人。』菩薩問：『你因為什麼原因身處地獄？』罪人說：『我以前在世時，傾家蕩產救濟窮人，拯救各種危難，現在卻遭受重罪，身處太山地獄。』菩薩問：『你行善反而遭受災禍，那麼受你恩惠的人怎麼樣呢？』帝釋說：『受你恩惠的人，死後都昇天了。』菩薩回答說：『我救濟眾生，只是爲了他們好；即使像你說的那樣，我也心甘情願。慈悲行善卻要受罪，我也一定會去做。犧牲自己救濟大眾，是菩薩的最高志向。』

English version The Sutra of the Collection of Six Perfections, Volume 1 Translated by the Śramaṇa Kang Senghui of Kangju in Wu Chapter 1: The Perfection of Giving (This chapter has ten sections) Thus have I heard: At one time, the Buddha was in Mount Vulture Peak in the kingdom of Rājagṛha. At that time, he was sitting with five hundred Arhats and a thousand Bodhisattvas. Among them was a Bodhisattva named Anicara. When the Buddha was expounding the Dharma, he would always listen attentively with a calm mind, silently and without any other thoughts, his mind focused on the sutra. The assembly knew this, and they said to him: 'The six perfections of a Bodhisattva are extremely difficult to attain, and they are the highest practices that lead to Buddhahood quickly. What are the six? First is giving, second is keeping precepts, third is patience, fourth is diligence, fifth is meditation, and sixth is the perfection of wisdom, which are all supreme practices.' 'What are the principles of the perfection of giving? It is to nurture all beings with compassion, to have pity for the wicked, to rejoice in the virtuous, to protect and aid all beings, to transcend heaven and earth, and to nourish and expand like rivers and seas. When giving to beings, provide food for the hungry, drink for the thirsty, clothes for the cold, coolness for the hot, medicine for the sick, carriages, boats, various treasures, wives, and even one's own kingdom, giving whatever is asked for. Just like Prince Sudāna, who gave to the poor as if raising his own children, even when banished by his father, he only felt pity and did not resent it.' (One) 'In the past, a Bodhisattva, whose mind was in tune with the truth, saw that the world was impermanent, that glory and life were difficult to preserve, and so he gave away all his possessions. The Lord Śakra, seeing that the Bodhisattva was nurturing all beings with compassion and giving to help the masses, his merits were magnificent, and his virtue spread in all directions, feared losing his position. Therefore, he transformed himself into a hell and appeared before the Bodhisattva, saying: 'By giving to help others, after death, your soul will enter the hell of Mount Tai, where you will suffer burning and all kinds of torments. You are harmed because of giving, what is the purpose of your actions?' The Bodhisattva replied: 'How can there be anyone who enters the hell of Mount Tai because of the merit of giving?' Śakra said: 'If you do not believe, you can ask those who are suffering.' The Bodhisattva asked: 'What is the reason for you being in hell?' The sinner said: 'In my past life, I emptied my family's wealth to help the poor and rescued them from various dangers, but now I am suffering severe punishment in the hell of Mount Tai.' The Bodhisattva asked: 'You did good but suffered misfortune, what about those who received your kindness?' Śakra said: 'Those who received your kindness have all ascended to heaven after death.' The Bodhisattva replied: 'My purpose in helping all beings is only for their benefit; even if it is as you say, I am willing to do it. Even if I have to suffer for doing good with compassion, I will certainly do it. Sacrificing oneself to help the masses is the highest aspiration of a Bodhisattva.'

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。』釋曰：『爾何志愿，尚斯高行？』答曰：『吾欲求佛，擢濟眾生，令得泥洹不復生死。』釋聞聖趣，因卻叩頭曰：『實無佈施慈濟眾生，遠福受禍入太山獄者也。子德動乾坤，懼奪吾位，故示地獄以惑子志耳。愚欺聖人，原其重尤。』既悔過畢，稽首而退。菩薩慈惠度無極行佈施如是。」

（二）

「昔者菩薩為大國王，號薩波達，佈施眾生恣其所索，愍濟厄難常有悲愴。天帝釋睹王慈惠德被十方，天神鬼龍僉然而曰：『天帝尊位初無常人，戒具行高慈惠福隆，命盡神遷則為天帝。』懼奪己位，欲往試之，以照真偽。帝命邊王曰：『今彼人王，慈潤霶霈福德巍巍，恐于志求奪吾帝位。爾化為鴿，疾之王所，佯恐怖，求哀彼王。彼王仁惠，必受爾歸；吾當尋后從王索爾。王終不還，必當市肉，以當其處。吾詭不止，王意清真，許終不違，會自割身肉以當其重也。若其秤肉隨而自重，肉盡身痛其必悔矣。意有悔者，所志不成。』

「釋即化為鷹，邊王化為鴿。鴿疾飛趣于王足下，恐怖而云：『大王哀我！吾命窮矣！』王曰：『莫恐莫恐！吾今活汝。』鷹尋后至，向王說曰：『吾鴿爾來，鴿是吾食，愿王相還。』王曰：『鴿來以命相歸，已受其歸，吾言守信，終始無違。爾茍得肉，吾自足爾，令重百倍。』鷹曰：『吾唯欲鴿，不用余肉，希王當相惠。而奪吾食乎？』王曰：『已受彼歸，信重天地，何心違之乎？當以何物令汝置鴿歡喜去矣？』鷹曰：『若王慈惠必濟眾生者，割王肌肉令與鴿等，吾欣而受之

現代漢語譯本：釋迦牟尼佛問道：『你有什麼願望，要修行如此高尚的行為？』菩薩回答說：『我想要成佛，救度眾生，讓他們得到涅槃，不再經歷生死輪迴。』釋迦牟尼佛聽聞菩薩的聖潔志向，於是叩頭說：『實際上，沒有佈施慈悲救濟眾生，反而遭受禍患而被打入太山地獄的人。你的德行感動天地，我害怕你奪走我的位置，所以才用示現地獄來迷惑你的意志。我愚蠢地欺騙了聖人，願意承擔這嚴重的罪責。』說完懺悔的話，便叩頭退下。菩薩的慈悲恩惠，救度眾生，行佈施的功德是如此的無量無邊。 現代漢語譯本：從前，菩薩曾是一位大國王，名叫薩波達。他佈施眾生，任憑他們索取，憐憫救濟那些遭受困厄的人，心中常常充滿悲傷。天帝釋看到國王的慈悲恩惠德行遍佈十方，天神、鬼、龍都一致認為：『天帝的尊位本來就不是常人可以擔任的，只有戒律圓滿、行為高尚、慈悲恩惠福德深厚的人，壽命終結后才能升爲天帝。』天帝釋害怕國王奪走自己的位置，就想去試探他，以此來驗證他的真偽。天帝釋命令邊境的國王說：『現在那位人王，慈悲恩澤廣佈，福德巍峨，恐怕他的志向會奪走我的帝位。你化作一隻鴿子，快速飛到國王那裡，假裝驚恐，向他求救。國王仁慈恩惠，必定會收留你；我隨後會去向國王索要你。如果國王最終不歸還你，必定會用肉來代替你。我詭計多端，國王的意志堅定，答應了就絕不會違背，最終會自己割下身上的肉來抵償你的重量。如果他稱肉時，肉的重量隨之增加，肉割盡了身體疼痛，他一定會後悔。如果他心中有悔意，那麼他的志向就不能成就。』 現代漢語譯本：天帝釋就化作一隻老鷹，邊境的國王化作一隻鴿子。鴿子快速飛到國王的腳下，驚恐地說：『大王救救我！我的命快沒了！』國王說：『不要害怕，不要害怕！我今天救活你。』老鷹隨後趕到，對國王說：『我的鴿子飛到你這裡來了，鴿子是我的食物，希望國王還給我。』國王說：『鴿子來投靠我，把性命託付給我，我已經收留了他，我的話要守信用，始終不會違背。如果你一定要肉，我用肉來滿足你，讓你得到百倍的補償。』老鷹說：『我只要鴿子，不要其他的肉，希望國王能成全我。難道要奪走我的食物嗎？』國王說：『我已經收留了他，信義比天地還重要，我怎麼能違背呢？我用什麼東西才能讓你放下鴿子，歡喜地離開呢？』老鷹說：『如果國王真的慈悲恩惠，一定要救度眾生，那就割下你的肌肉，讓它和鴿子一樣重，我就高興地接受。』

English version: 'Shakyamuni Buddha asked: 'What is your aspiration, that you practice such noble conduct?' The Bodhisattva replied: 'I wish to attain Buddhahood, to liberate all sentient beings, enabling them to reach Nirvana and escape the cycle of birth and death.' Upon hearing the Bodhisattva's sacred aspiration, Shakyamuni Buddha bowed his head and said: 'In reality, there is no one who practices charity and compassion to save sentient beings, yet suffers misfortune and is cast into the Tai Mountain Hell. Your virtue moves heaven and earth, and I fear you will usurp my position, so I manifested the hell to confuse your will. I foolishly deceived a sage, and I am willing to bear this grave offense.' Having finished his repentance, he bowed his head and withdrew. The Bodhisattva's compassion and grace, in saving sentient beings and practicing charity, are immeasurable. English version: In the past, the Bodhisattva was a great king named Sārvadatta. He gave to all beings whatever they asked for, and he pitied and aided those who suffered hardship, his heart always filled with sorrow. The Heavenly Emperor Śakra, seeing the king's compassion and virtue spread in all directions, the gods, demons, and dragons all agreed: 'The position of Heavenly Emperor is not for ordinary people. Only those who have perfected their precepts, have noble conduct, and have deep compassion and merit can ascend to become the Heavenly Emperor after their life ends.' The Heavenly Emperor Śakra, fearing that the king would take his position, wanted to test him to verify his true nature. The Heavenly Emperor Śakra commanded a border king, saying: 'Now that human king, his compassion and grace are widespread, and his merit is immense. I fear his aspiration will take my imperial position. You transform into a dove, quickly fly to the king, pretend to be terrified, and beg for his help. The king is benevolent and compassionate, and he will surely take you in. I will then come and demand you from the king. If the king does not return you, he will surely use meat to replace you. I am cunning, and the king's will is firm. Once he agrees, he will never go back on his word. He will eventually cut off his own flesh to match your weight. If, when he weighs the meat, the weight increases, and he cuts off all his flesh and feels pain, he will surely regret it. If he has any regret, then his aspiration will not be fulfilled.' English version: Śakra then transformed into a hawk, and the border king transformed into a dove. The dove quickly flew to the king's feet, terrified, and said: 'Great King, save me! My life is about to end!' The king said: 'Do not be afraid, do not be afraid! I will save you today.' The hawk then arrived and said to the king: 'My dove flew here, the dove is my food, I hope the king will return it to me.' The king said: 'The dove came to me for refuge, entrusting his life to me. I have already taken him in, and I must keep my word, I will never go back on it. If you must have meat, I will satisfy you with meat, and give you a hundred times more.' The hawk said: 'I only want the dove, I do not want other meat, I hope the king will grant my wish. Are you going to take away my food?' The king said: 'I have already taken him in, and my integrity is more important than heaven and earth, how can I go back on my word? What can I give you to make you let go of the dove and leave happily?' The hawk said: 'If the king is truly compassionate and must save all beings, then cut off your own flesh and make it weigh the same as the dove, and I will gladly accept it.'

。』王曰：『大善！』即自割髀肉秤之令與鴿重等；鴿逾自重，自割如斯，身肉都盡未與重等，身瘡之痛其為無量。王以慈忍心願鴿活，又命近臣曰：『爾疾殺我，秤髓令與鴿重等。吾奉諸佛，受正真之重戒，濟眾生之危厄，雖有眾邪之惱，猶若微風，焉能動太山乎？』

「鷹照王懷守道不移，慈惠難齊，各複本身。帝釋、邊王稽首于地曰：『大王！欲何志尚，惱苦若茲？』人王曰：『吾不志天帝釋及飛行皇帝之位，吾睹眾生沒於盲冥，不睹三尊、不聞佛教，恣心於兇禍之行，投身於無擇之獄。睹斯愚惑，為之惻愴。誓願求佛，拔濟眾生之困厄，令得泥洹。』天帝驚曰：『愚謂大王欲奪吾位，故相擾耳。將何敕誨？』王曰：『使吾身瘡愈復如舊，令吾志尚佈施濟眾行高逾今。』天帝即使天醫神藥，傳身瘡愈、色力逾前，身瘡斯須豁然都愈。釋卻稽首，繞王三匝歡喜而去。自是之後，佈施逾前。菩薩慈惠度無極行佈施如是。」

（三）

「昔者菩薩貧窶尤困，與諸商人俱之他國，其眾皆有信佛之志，佈施窮乏濟度眾生。等人僉曰：『眾皆慈惠，爾將何施？』答曰：『夫身假借之類靡不棄捐，吾睹海魚，鉅細相吞，心為愴愴。吾當以身代其小者，令得須臾之命也。』即自投海。海大魚飽，小者得活。魂靈化為鳣魚之王，身有里數。

「海邊有國，其國枯旱，黎庶饑饉更相吞啖。魚為流淚曰：『眾生擾擾，其苦痛哉？吾身有里數之肉，可供黎民旬月之乏。』即自蕩身上於國渚，舉國啖之以存生命，輦肉數月而魚猶生

現代漢語譯本：國王說：『太好了！』隨即自己割下大腿上的肉，用秤稱量，使其與鴿子的重量相等；鴿子仍然超過自身重量，國王就繼續割肉，像這樣，身上的肉都割盡了，還是沒有與鴿子的重量相等，身上的瘡痛難以言說。國王以慈悲忍耐之心，希望鴿子活下來，又命令近臣說：『你快殺了我，稱量我的骨髓，使其與鴿子的重量相等。我奉行諸佛的教誨，接受真正重要的戒律，救濟眾生的危難，即使有各種邪惡的煩惱，也像微風一樣，怎麼能動搖泰山呢？』 老鷹看到國王堅守道義不動搖，慈悲恩惠難以企及，各自恢復了原來的樣子。帝釋天和邊王跪拜在地上說：『大王！您有什麼志向，要遭受這樣的痛苦？』人王說：『我不想當天帝釋和飛行皇帝，我看到眾生沉溺在盲目的黑暗中，看不到三尊佛像，聽不到佛的教誨，放縱自己的心去做兇惡的事情，投身到無間地獄。看到這些愚昧迷惑的行為，我為他們感到悲傷。我發誓要尋求佛道，救拔眾生的困苦，讓他們得到涅槃。』天帝驚訝地說：『我以為大王要奪取我的位置，所以才來打擾您。您有什麼教誨？』國王說：『讓我的身體瘡傷恢復如初，讓我的志向佈施救濟眾生的行為比現在更高尚。』天帝立刻使用天醫神藥，使國王身上的瘡傷痊癒，容貌和體力都超過以前，身上的瘡傷立刻完全痊癒。帝釋天叩頭，繞著國王轉了三圈，歡喜地離開了。從那以後，國王的佈施比以前更加慷慨。菩薩的慈悲恩惠，度化眾生，行佈施是這樣的。』 從前，菩薩非常貧困，與一些商人一起去其他國家，他們都懷有信仰佛教的志向，佈施給貧窮的人，救濟眾生。大家問他說：『大家都很慈悲，你將施捨什麼呢？』他回答說：『人的身體是借來的，最終都要拋棄，我看到海里的魚，大的吞食小的，心裡感到悲傷。我應當用自己的身體代替那些小的魚，讓它們得到片刻的生命。』隨即自己跳入海中。大魚吃飽了，小的魚得以活命。他的靈魂化為鳣魚之王，身體有幾里長。 海邊有一個國家，那個國家乾旱，百姓飢餓，互相吞食。魚流著眼淚說：『眾生如此動盪不安，他們的痛苦真是太大了！我的身體有幾里長的肉，可以供給百姓幾個月的饑荒。』隨即自己衝上岸邊，全國的人都吃他的肉來維持生命，吃了幾個月，魚仍然活著。

English version: The king said, 'Excellent!' Immediately, he cut off the flesh from his thigh and weighed it, making it equal to the weight of the dove; the dove still exceeded its own weight, so the king continued to cut off his flesh, like this, all the flesh on his body was cut off, yet it was still not equal to the weight of the dove, the pain of the wounds on his body was immeasurable. The king, with a compassionate and patient heart, hoped that the dove would live, and ordered his close ministers, saying, 'Quickly kill me, weigh my marrow, and make it equal to the weight of the dove. I follow the teachings of all Buddhas, accept the truly important precepts, and relieve the dangers of sentient beings, even if there are various evil afflictions, they are like a gentle breeze, how can they shake Mount Tai?' The hawk saw that the king was steadfast in his principles and unwavering, his compassion and kindness were unmatched, and they each returned to their original forms. Emperor Shakra and the border king knelt on the ground and said, 'Great King! What is your ambition, to suffer such pain?' The human king said, 'I do not aspire to be Emperor Shakra or a flying emperor, I see sentient beings drowning in blind darkness, unable to see the three honored ones, unable to hear the Buddha's teachings, indulging their hearts in doing evil deeds, throwing themselves into the Avici hell. Seeing these foolish and deluded actions, I feel sorrow for them. I vow to seek the path of the Buddha, to rescue sentient beings from their suffering, and to enable them to attain Nirvana.' Emperor Shakra was surprised and said, 'I thought the Great King wanted to seize my position, so I came to disturb you. What are your instructions?' The king said, 'Let the wounds on my body be restored as before, and let my ambition to give alms and help sentient beings be even higher than now.' Emperor Shakra immediately used heavenly medicine, which healed the wounds on the king's body, his appearance and strength surpassed before, and the wounds on his body were completely healed in an instant. Emperor Shakra bowed his head, circled the king three times, and left joyfully. From then on, the king's almsgiving was even more generous than before. The Bodhisattva's compassion and kindness, liberating sentient beings, and practicing almsgiving is like this.' In the past, a Bodhisattva was very poor, and went to other countries with some merchants, they all had the ambition to believe in Buddhism, giving alms to the poor, and helping sentient beings. Everyone asked him, 'Everyone is compassionate, what will you give?' He replied, 'The human body is borrowed, and will eventually be discarded, I see the fish in the sea, the big ones swallowing the small ones, and I feel sad in my heart. I should use my own body to replace those small fish, so that they can have a moment of life.' Immediately, he jumped into the sea. The big fish were full, and the small fish were able to live. His soul transformed into the king of the sturgeon, his body was several miles long. There was a country by the sea, that country was arid, the people were hungry, and they were eating each other. The fish shed tears and said, 'Sentient beings are so turbulent, their suffering is truly great! My body has several miles of flesh, which can supply the people for several months of famine.' Immediately, he rushed to the shore, and the people of the whole country ate his flesh to sustain their lives, they ate for several months, and the fish was still alive.

。天神下曰：『爾為忍苦，其可堪哉？何不放壽，可離斯痛也？』魚曰：『吾自絕命神逝身腐，民后饑饉將復相啖，吾不忍睹。』心為其感矣，天曰：『菩薩懷慈難齊。』天為傷心曰：『爾必得佛，度吾眾生矣。』

「有人以斧斫取其首，魚時死矣。魂靈即感為王太子。生有上聖之明，四恩弘慈，潤齊二儀。愍民困窮，言之哽咽。然國尚旱，靖心齊肅，退食絕獻，頓首悔過曰：『民之不善，咎在我身，愿喪吾命惠民雨澤。』日日哀慟，猶至孝之子遭聖父之喪矣。精誠達遠，即有各佛五百人來之其國界。

「王聞心喜，悅若無身，奉迎稽首，請歸正殿。皇后、太子靡不肅虔，最味法服供足所乏，五體投地稽首叩頭，涕泣而曰：『吾心穢行濁，不合三尊四恩之教，苦酷人民，罪當伐己。流被下劣，枯旱累載，黎庶饑饉怨痛傷情。愿除民災，以禍罪我。』諸各佛曰：『爾為仁君，慈惻仁惠，德齊帝釋，諸佛普知。今授汝福，慎無戚也。便疾敕民，皆令種穀。』王即如命，男女就業，家無不修，稻化為蓏，農臣以聞。王曰：『須熟。』蓏實覆國，皆含稻穬，中容數斛，其味苾芬，香聞一國；舉國欣懌，嘆詠王德。四境仇國皆稱臣妾，黎民雲集，國界日長。率土持戒，歸命三尊，王及臣民壽終之後，皆生天上。」

佛言：「時貧人者，吾身是也。累劫仁惠拯濟眾生，功不徒朽，今果得佛，號天中天，為三界雄。菩薩慈惠度無極行佈施如是。」

（四）

「昔者菩薩，時為逝心，恒處山澤，專精念道不犯諸惡

現代漢語譯本：天神降下來說：『你如此忍受痛苦，難道還能承受嗎？為何不放棄壽命，可以擺脫這痛苦呢？』魚說：『我如果自行斷絕生命，神識消散，身體腐爛，民眾之後就會因為饑荒而互相殘食，我不忍心看到。』天神被它感動了，說：『菩薩的慈悲心懷真是難以企及。』天神傷心地說：『你必定會成佛，度化我們這些眾生。』 有人用斧頭砍下它的頭，魚就死了。它的靈魂立即感應轉生為王太子。出生就具有上聖的智慧，弘揚四恩慈悲，恩澤遍及天地。他憐憫民眾的困苦，說到這裡就哽咽了。然而國家仍然乾旱，他靜心齋戒，停止進食和獻祭，叩頭悔過說：『民眾的不善，過錯在我身上，我願意犧牲我的生命來換取上天降雨，恩澤百姓。』他日日哀痛，就像孝子遭遇父親去世一樣。他的精誠感動了上天，立即有五百位佛來到他的國界。 國王聽到後心中歡喜，高興得忘乎所以，恭敬地迎接他們，請他們到正殿。皇后、太子沒有不肅穆虔誠的，用最好的食物和衣服供養他們，五體投地叩頭，哭泣著說：『我的心污穢，行為骯髒，不符合三尊四恩的教誨，讓人民受苦，罪該萬死。我被貶為下劣之人，乾旱連年，百姓飢餓怨恨，痛苦傷心。我願意消除民眾的災難，把禍患和罪責都歸於我。』諸佛說：『你是一位仁慈的君主，慈悲仁愛，德行堪比帝釋天，諸佛都知道。現在賜予你福報，不要憂愁。立即命令百姓，都去種植穀物。』國王立即遵命，男女都去勞作，家家戶戶都去耕種，稻子化爲了瓜果，農官稟報了國王。國王說：『等它成熟。』瓜果覆蓋了整個國家，都含有稻米，每個瓜果中能裝數斛，味道芬芳，香氣傳遍全國；全國上下都歡欣鼓舞，讚美國王的德行。四境的敵國都稱臣納貢，百姓雲集，國界日益擴大。全國上下都持守戒律，歸依三寶，國王和臣民壽命終結后，都升到了天上。』 佛說：『當時的貧苦之人，就是我的前身。我累世行仁布施，救濟眾生，功德沒有白費，如今終於成佛，號稱天中天，為三界雄。菩薩的慈悲恩惠，度化眾生，行佈施就是這樣。』 『過去有一位菩薩，當時名為逝心，常住在山林沼澤，專心修道，不犯任何惡行。』

English version: The heavenly deity descended and said: 'You endure such suffering, can you still bear it? Why not give up your life, so you can be free from this pain?' The fish said: 'If I were to end my life, my spirit would dissipate, and my body would decay. Afterwards, the people would resort to cannibalism due to famine, I cannot bear to see that.' The deity was moved by it and said: 'The compassion of a Bodhisattva is truly immeasurable.' The deity said sadly: 'You will surely become a Buddha and deliver all of us sentient beings.' Someone took an axe and chopped off its head, and the fish died. Its soul immediately reincarnated as a prince. He was born with the wisdom of a sage, promoting the four graces of compassion, and his kindness spread throughout the heavens and earth. He pitied the suffering of the people, and he choked up when he spoke of it. However, the country was still in drought, so he fasted and abstained from offerings, kowtowing and repenting, saying: 'The people's wrongdoings are my fault, I am willing to sacrifice my life in exchange for rain from heaven, to benefit the people.' He grieved every day, like a filial son who had lost his father. His sincerity moved the heavens, and five hundred Buddhas came to his kingdom. The king was overjoyed when he heard this, and he was so happy that he forgot himself. He respectfully welcomed them and invited them to the main hall. The queen and the prince were all solemn and devout, offering them the best food and clothing, prostrating themselves and weeping, saying: 'My heart is defiled, and my actions are impure, not in accordance with the teachings of the Three Treasures and the Four Graces. I have caused the people to suffer, and I deserve to die. I have been demoted to a lowly person, and the drought has lasted for years. The people are hungry, resentful, and in pain. I am willing to eliminate the people's disasters and take the blame and punishment upon myself.' The Buddhas said: 'You are a benevolent ruler, compassionate and kind, your virtue is comparable to that of the Emperor Sakra, and all the Buddhas know this. Now we bestow blessings upon you, do not worry. Immediately order the people to plant grains.' The king immediately obeyed, and men and women went to work, every household cultivated the land, and the rice turned into melons. The agricultural officials reported this to the king. The king said: 'Wait until they are ripe.' The melons covered the entire country, all containing rice, each melon could hold several bushels, and the taste was fragrant, the aroma spread throughout the country; the whole country was overjoyed, praising the king's virtue. The enemy countries in the four borders all submitted and paid tribute, the people gathered, and the kingdom grew larger day by day. The whole country observed the precepts and took refuge in the Three Treasures. After the king and his subjects died, they all ascended to heaven.' The Buddha said: 'The poor person at that time was my former self. I have accumulated merits through countless lifetimes of benevolence and charity, saving sentient beings. My efforts were not in vain, and now I have finally become a Buddha, known as the Lord of Heaven, the hero of the three realms. The compassion and kindness of a Bodhisattva, delivering sentient beings, is like this when practicing charity.' (Four) 'In the past, there was a Bodhisattva, who was then named Shixin, who always lived in the mountains and marshes, focusing on cultivating the Way and not committing any evil deeds.'

。食果飲水不畜微余，慈念眾生愚癡自衰，每睹危厄沒命濟之。行索果蓏，道逢乳虎。虎乳之後，疲睏乏食，饑饉心荒，欲還食子。菩薩睹之愴然心悲，哀念眾生處世憂苦其為無量，母子相吞其痛難言，哽咽流淚。回身四顧，索可以食虎，以濟子命。都無所見，內自惟曰：『夫虎肉食之類也。』深重思惟：『吾建志學道，但為眾生沒在重苦欲以濟之，令得去禍身命永安耳。吾后老死，身會棄捐，不如慈惠濟眾成德。』即自以首投虎口中。以頭與者，欲令疾死不覺其痛耳。虎母子俱全。諸佛嘆德，上聖齊功，天龍善神有道志者，靡不愴然。進行或得溝港、頻來、不還、應真、緣一覺、有發無上正真道意者。以斯猛志，跨諸菩薩九劫之前，誓於五濁為天人師，度諸逆惡令偽順道。菩薩慈惠度無極行佈施如是。」

（五）

「昔者菩薩為大國王，國名干夷，王號偏悅，內明外仁，顏和正平，民從其化，獄無繫囚，黎民貧乏恣所求索，慈惠和潤，恩如帝釋。

「他國逝心服王仁施從眾所欲，群邪妒嫉以偽毀真，詣宮門曰：『吾聞明王濟黎民之睏乏，猶天潤之普覆。』告衛士曰：『爾可聞乎？』近臣以聞，王即現矣。

「逝心現曰：『明王仁澤被於四國，有識之類靡不咨嗟，敢執所愿欲以上聞。』王曰：『大善！』逝心曰：『天王尚施，求則無違。時宜應用人首為事，愿乞王首以副望矣。』王曰：『吾首何好而欲得之乎？吾有眾寶益以惠子。』逝心不受，又使工匠作七寶首，各數百枚，以與逝心。逝心曰：『唯欲王首耳

現代漢語譯本：菩薩吃水果喝水，不留下一點剩餘，慈悲憐憫眾生的愚癡和自身的衰弱，每當看到危難，都捨命相救。他行走乞討果實，在路上遇到一隻哺乳期的老虎。老虎哺乳之後，疲憊不堪，沒有食物，飢餓難耐，心裡慌亂，想要吃掉自己的幼崽。菩薩看到這一幕，內心悲痛，哀憐眾生在世間遭受的憂愁和痛苦是無量的，母子相食的痛苦難以言說，他哽咽流淚。他轉身四顧，尋找可以餵食老虎的東西，來救幼崽的性命。什麼都沒有看到，他內心自忖道：『老虎是吃肉的動物。』他深深地思索：『我立志學道，只是爲了救度眾生脫離重重苦難，讓他們能夠遠離禍患，身心永遠安寧。我將來老死，身體也會被拋棄，不如用慈悲的恩惠來救濟眾生，成就德行。』於是，他自己把頭投進老虎的口中。用頭去餵食，是想讓老虎快速死去，不感到痛苦。老虎母子都得以保全。諸佛讚歎他的德行，上聖也贊同他的功績，天龍善神和有道之士，沒有不感到悲傷的。他的修行或者能達到溝港、頻來、不還、應真、緣一覺的境界，或者能發起無上正真道的心意。憑藉這種猛烈的志向，他超越了其他菩薩九劫的時間，發誓要在五濁惡世成為天人的導師，度化那些逆惡之人，讓他們歸順正道。菩薩的慈悲恩惠是無止境的，他佈施的行為就是這樣。 現代漢語譯本：過去，菩薩曾是一位大國王，國家名叫干夷，國王的稱號是偏悅，他內心明智，外表仁慈，容貌和藹，公正平和，百姓都遵從他的教化，監獄裡沒有囚犯，百姓貧困的，都任由他們索取，他慈悲恩惠，像帝釋天一樣。其他國家的使者被國王的仁慈和施捨所折服，都順從他的意願，一些邪惡的人嫉妒他，就用虛假的言辭來詆譭他，他們來到宮門前說：『我們聽說賢明的國王救濟百姓的困苦，就像上天普遍覆蓋萬物一樣。』他們告訴衛士說：『你們可以稟告嗎？』近臣把這件事稟告了國王，國王就出來了。使者現身說：『賢明的國王的仁慈恩澤遍及四方，有見識的人沒有不讚嘆的，我敢於提出我的願望，希望能夠上達天聽。』國王說：『很好！』使者說：『天王您尚且施捨，有求必應。現在需要用人頭來做一件事情，希望您能把您的頭給我，以滿足我的願望。』國王說：『我的頭有什麼好的，你想要它？我有很多珍寶，可以用來贈送給你。』使者不接受，國王又讓工匠製作了數百枚七寶頭，送給使者。使者說：『我只想要國王的頭。』

English version: The Bodhisattva ate fruits and drank water, leaving nothing behind, compassionately mindful of the foolishness of sentient beings and his own weakness. Whenever he saw danger, he would risk his life to save them. He went begging for fruits and encountered a nursing tigress on the road. After nursing, the tigress was exhausted, without food, hungry and distressed, and wanted to eat her cubs. The Bodhisattva, seeing this, felt deep sorrow, lamenting the immeasurable suffering and pain of sentient beings in the world. The pain of a mother eating her own child was unbearable, and he choked with tears. He turned around, looking for something to feed the tigress to save the cubs' lives. He saw nothing, and thought to himself: 'Tigers are carnivorous.' He pondered deeply: 'I have vowed to learn the Way, only to save sentient beings from suffering, to let them escape disaster and have eternal peace. When I grow old and die, my body will be discarded anyway, so it is better to use my compassion to help sentient beings and achieve virtue.' So, he threw his head into the tigress's mouth. By offering his head, he wanted to let the tigress die quickly without feeling pain. Both the tigress and her cubs were saved. The Buddhas praised his virtue, the saints agreed with his merit, and the gods, dragons, and virtuous beings were all moved to sorrow. His practice might reach the levels of Srotapanna, Sakrdagamin, Anagamin, Arhat, Pratyekabuddha, or he might generate the intention for Anuttara-samyak-sambodhi. With this fierce aspiration, he surpassed other Bodhisattvas by nine kalpas, vowing to become a teacher of gods and humans in the five turbidities, to guide the wicked to the right path. The Bodhisattva's compassion and generosity were boundless, and his acts of giving were like this. English version: In the past, the Bodhisattva was a great king, whose kingdom was called Kanyi, and whose title was Pian Yue. He was wise within and benevolent without, his countenance was gentle and fair, and the people followed his teachings. There were no prisoners in the jail, and the poor were allowed to take whatever they needed. He was compassionate and kind, like the god Indra. Envoys from other countries were impressed by the king's benevolence and generosity, and they followed his wishes. Some evil people, out of jealousy, slandered him with false words. They came to the palace gate and said: 'We have heard that the wise king relieves the suffering of the people, just as the heavens cover all things.' They told the guards: 'Can you report this?' The close ministers reported this to the king, and the king came out. The envoys appeared and said: 'The wise king's benevolence extends to all four directions, and all who are wise praise him. I dare to present my wish, hoping it can reach your ears.' The king said: 'Very well!' The envoys said: 'Your Majesty is generous and grants all requests. Now, we need a human head for a certain matter, and we hope you can give us your head to fulfill our wish.' The king said: 'What is so good about my head that you want it? I have many treasures that I can give you.' The envoys refused, and the king then had hundreds of jeweled heads made by craftsmen and gave them to the envoys. The envoys said: 'We only want the king's head.'

。』

「王未嘗逆人，即自下殿以發纏樹曰：『吾以首惠子。』逝心拔刀疾步而進，樹神睹之忿其無道，以手搏其頰，身即繚戾，面為反向，手垂刀隕。王得平康，臣民稱壽，悲喜交集，諸天嘆德，可謂內施乎！四王擁護，眾毒消歇，境界無病，五穀豐熟，牢獄裂毀，君民欣欣。」

佛告諸沙門：「時干夷國王者，即吾身也。逝心者，調達是。菩薩慈惠度無極行佈施如是。」

（六）

「昔者菩薩為大國王，理民以慈，恕己度彼，月月巡行貧乏，拔濟鰥寡、疾藥糜粥。每出巡狩，則命後車具載眾寶衣被醫藥，死者葬之。每睹貧民輒自咎責：『君貧德，民窮矣；君富德，民家足。今民貧，則吾貧矣。』王慈若斯，名被十方。

「第二帝釋坐為其熱，釋心即懼曰：『彼德巍巍，必奪吾位。吾壞其志，行即畢乎！』便自變化為老梵志，從王乞銀錢一千，王即惠之。曰：『吾西𥥧，恐人盜之。愿以寄王。』王曰：『吾國無盜。』重曰：『寄王。』王即受之。

「天又化為梵志詣宮門，近臣以聞，王即現之。梵志嘆曰：『大王功名流佈八極，德行希有。今故遠來，欲有所乞。』王曰：『甚善！』曰：『吾宿薄祐生在凡庶，欣慕尊榮，欲乞斯國。』王曰：『大善！』即與妻子，輒輕乘而去。

「天帝復化為梵志，從王乞車；以車馬惠之。與妻子進路，依山止宿。有五通道士與王為友，侻憶王德仰視其宿，睹之失國，靖心禪息，睹天帝釋，貪嫉奪國委頓疲疵。道士以神足忽然之王所，曰：『將欲何求，勞志若茲？』曰：『吾志所存，子具知之

『國王從未違逆他人，甚至自己走下殿堂，用頭髮纏繞樹木說：「我願用我的頭顱來恩惠你。」逝心拔刀快步上前，樹神看到他如此蠻橫無理，便用手掌摑他的臉頰，他的身體立刻扭曲，面部轉向後方，手中的刀也掉落。國王得以平安無事，臣民歡呼慶賀，悲喜交加，諸天神靈也讚歎他的德行，這真是內在的施捨啊！四天王擁護他，各種毒害消散，國境安寧無病，五穀豐收，監獄破裂，君主和百姓都欣欣向榮。』 佛陀告訴眾沙門：『當時的干夷國王，就是我的前身。逝心，就是提婆達多。菩薩的慈悲恩惠，度化眾生，行佈施就是這樣。』 『過去，菩薩曾是一位偉大的國王，他以慈悲治理人民，寬恕自己，也寬恕他人。他每月都巡視貧困地區，救濟那些孤寡之人，給他們醫藥和粥飯。每次出巡狩獵，他都會命令後車裝載各種珍寶、衣物和藥品，用來安葬死者。每當看到貧民，他都會自責：『君主如果德行貧乏，人民就會貧窮；君主如果德行富足，人民的家境就會富裕。現在人民貧窮，那就是我貧窮了。』國王的慈悲就是這樣，他的美名傳遍四方。 第二帝釋天王因為國王的德行而感到不安，他心中恐懼地說：『他的德行如此高大，必定會奪走我的王位。我必須破壞他的意志，他的修行才會停止！』於是他變化成一位年老的婆羅門，向國王乞討一千銀錢，國王立刻給了他。婆羅門說：『我將前往西方，恐怕有人偷盜我的錢財。我希望將錢寄存在您這裡。』國王說：『我的國家沒有盜賊。』婆羅門再次說：『請您寄存在這裡。』國王就接受了。 天帝又變化成婆羅門來到宮門，近臣稟告了國王，國王立刻接見了他。婆羅門讚歎道：『大王的功名傳遍四方，德行稀有。我今天特地遠道而來，想要向您乞討一些東西。』國王說：『很好！』婆羅門說：『我宿世福薄，生為凡人，羨慕您的尊貴榮耀，想要乞討您的國家。』國王說：『很好！』立刻將國家和妻子都給了他，然後輕裝離開了。 天帝又變化成婆羅門，向國王乞討車子；國王將車馬都給了他。國王帶著妻子繼續趕路，在山邊停下來休息。有五位通道士是國王的朋友，他們回憶起國王的德行，仰望他居住的地方，看到他失去了國家，內心平靜地禪定，看到天帝釋，因為貪婪嫉妒而奪走了國王的國家，國王因此疲憊不堪。道士們用神通立刻來到國王身邊，說：『您想要追求什麼，如此勞累？』國王說：『我心中的想法，你們都知道。』

'The king had never opposed anyone, and even went down from the palace, wrapped his hair around a tree, and said, 『I will offer my head to you.』 Shi Xin drew his sword and rushed forward, but the tree god, seeing his unreasonable behavior, slapped his cheek, causing his body to twist, his face to turn backward, and the sword to fall from his hand. The king was safe, and the people rejoiced, their joy mixed with sorrow. The gods praised his virtue, saying, 『This is truly an inner act of giving!』 The Four Heavenly Kings protected him, all poisons vanished, the land was free from disease, the five grains were abundant, the prisons were destroyed, and the ruler and the people were happy.』 The Buddha told the monks, 『The King of Gan Yi at that time was my former self. Shi Xin was Devadatta. The Bodhisattva』s compassion and kindness, saving all beings, is like this.』 『In the past, the Bodhisattva was a great king who ruled his people with compassion, forgiving himself and others. Every month, he would tour the poor areas, helping the widowed and the orphaned, providing them with medicine and porridge. Each time he went hunting, he would order the rear carriages to be loaded with various treasures, clothing, and medicine to bury the dead. Whenever he saw poor people, he would blame himself, saying, 『If the ruler lacks virtue, the people will be poor; if the ruler is virtuous, the people』s families will be prosperous. Now that the people are poor, it means I am poor.』 The king』s compassion was like this, and his fame spread in all directions.』 『The second Emperor Shakra was uneasy because of the king』s virtue. He was afraid and said, 『His virtue is so great that he will surely take my throne. I must destroy his will, and his practice will stop!』 So he transformed himself into an old Brahmin and asked the king for a thousand silver coins, which the king immediately gave him. The Brahmin said, 『I am going to the west, and I am afraid someone will steal my money. I wish to deposit it with you.』 The king said, 『There are no thieves in my country.』 The Brahmin repeated, 『Please deposit it with you.』 The king accepted it.』 『The Heavenly Emperor then transformed into a Brahmin and came to the palace gate. The close ministers reported to the king, and the king immediately received him. The Brahmin praised, 『Your Majesty』s fame has spread in all directions, and your virtue is rare. I have come from afar today to ask you for something.』 The king said, 『Very well!』 The Brahmin said, 『I have little merit from past lives, and I was born as an ordinary person. I admire your noble glory and wish to beg for your kingdom.』 The king said, 『Very well!』 He immediately gave him the kingdom and his wife, and then left lightly.』 『The Heavenly Emperor then transformed into a Brahmin and asked the king for his chariot. The king gave him the chariot and horses. The king continued on his way with his wife and stopped to rest by a mountain. Five Taoist priests who were friends of the king remembered the king』s virtue and looked up at where he was staying. They saw that he had lost his kingdom, and they calmed their minds in meditation. They saw the Heavenly Emperor Shakra, who had taken the king』s kingdom out of greed and jealousy, and the king was exhausted. The Taoist priests used their supernatural powers to immediately come to the king and said, 『What are you seeking, that you are so tired?』 The king said, 『You know what is in my heart.』

。』道士即化為一轅之車，以送王還，晨各離矣。

「天化為梵志復乞其車，即復惠之。轉進未至彼國數十里，天覆化為前梵志來索銀錢。王曰：『吾以國惠人，侻忘子錢。』梵志曰：『三日必還吾錢。』王即以妻子各質一家，得銀錢一千以還梵志。妻侍質家女，女浴脫身珠璣眾寶以懸著架，天化為鷹撮衣寶去。女云：『婢盜！』錄之繫獄。其兒與質家兒俱臥，天夜往殺質家兒矣。死家取兒付獄，母子俱系，饑饉毀形，呼嗟無救，吟泣終日，罪成棄市。

「王賃得銀錢一千，行贖妻、子，歷市睹之，即存念十方諸佛，自悔過曰：『吾宿命惡乃致茲乎！』靖心入禪，神通之明睹天所為。空中有聲曰：『何不急殺之乎？』王曰：『吾聞，帝釋普濟眾生，赤心惻愴，育過慈母，含血之類莫不蒙祐，爾為無惡緣獲帝位乎？』釋懷重毒惡熟罪成，生入太山；天人龍鬼莫不稱善。

「地主之王，即釋妻、子之罪。二王相見，尋問其原，具陳所由，國無鉅細靡不墮淚。地主之王分國而治；故國臣民尋王所在，率土奉迎。二國君民，一哀一喜。

「時王者，吾身是。妻者，俱夷是。子者，羅云是。天帝者，調達是。山中梵志，舍利弗是。彼國王者，彌勒是。菩薩慈惠度無極行佈施如是。」

（七）

「昔者菩薩為大國王，理民以正，心無偏頗，然不遊觀。國相啟曰：『愿一出遊。』王曰：『大善！』明日即出。人民悅豫，普得其所，睹國富姓居舍妙雅，瓦以金銀，服飾光道，曰：『吾國豐哉！』心甚欣豫

現代漢語譯本：道士隨即化為一輛車，送國王回去，早晨各自離去。 天神化作婆羅門，再次乞討那輛車，國王又給了他。繼續前行，還沒到那個國家幾十里，天神又化作之前的婆羅門來索要銀錢。國王說：『我把國家都施捨給了別人，竟然忘了你的錢。』婆羅門說：『三天之內必須還我的錢。』國王就把妻子兒女各自抵押給一家，得到一千銀錢還給婆羅門。妻子在抵押人家做女僕，那家的女兒洗澡時脫下身上的珠寶首飾掛在架子上，天神化作老鷹把衣服和珠寶抓走了。那家的女兒說：『是婢女偷的！』就把她抓起來關進監獄。國王的兒子和抵押人家的兒子一起睡覺，天神夜裡去殺了抵押人家的兒子。死者家把國王的兒子抓起來送進監獄，母子都被關了起來，飢餓憔悴，呼喊哭泣無人救助，整天吟唱哭泣，最後被判處死刑，在鬧市處決。 國王租借得到一千銀錢，去贖回妻子和兒子，在市場上看到他們，就默唸十方諸佛，自我懺悔說：『我前世造了什麼惡業才導致今天這樣！』靜下心來入定禪修，通過神通之明看到了天神所為。空中傳來聲音說：『為什麼不趕緊殺了他？』國王說：『我聽說，帝釋天普遍救濟眾生，赤誠惻隱，養育眾生如同慈母，凡是含血的生物沒有不蒙受恩澤的，你難道是因為沒有惡緣才獲得帝位的嗎？』帝釋天懷著深重的毒惡，罪業成熟，死後墮入太山地獄；天人龍鬼沒有不稱讚他做得好的。 地主國的國王，就赦免了國王妻子和兒子的罪。兩個國王相見，詢問事情的緣由，國王詳細陳述了事情的經過，全國上下沒有不流淚的。地主國的國王分出國土給國王治理；故國的臣民尋找國王的所在，率領全國人民前來迎接。兩個國家的君主和人民，一個悲傷一個喜悅。 當時的國王，就是我的前身。妻子，就是俱夷。兒子，就是羅云。天帝，就是調達。山中的婆羅門，就是舍利弗。那個國王，就是彌勒。菩薩的慈悲恩惠，度化無邊眾生，行佈施就是這樣。』 『從前菩薩做大國王，治理百姓公正無私，心中沒有偏袒，但是不外出遊玩。國相稟告說：『希望您能出去遊玩一次。』國王說：『很好！』第二天就出遊了。人民歡欣喜悅，各得其所，看到國家富裕，百姓的住宅精美雅緻，瓦片用金銀裝飾，服飾光彩奪目，說：『我的國家真富足啊！』心中非常高興。

English version: The Taoist immediately transformed into a cart to send the king back, and in the morning they parted ways. The deity transformed into a Brahmin and begged for the cart again, and the king gave it to him. Continuing on, not yet tens of miles from that country, the deity transformed back into the previous Brahmin to demand silver coins. The king said, 'I have given away my kingdom to others, and I have forgotten about your money.' The Brahmin said, 'You must return my money within three days.' The king then mortgaged his wife and children to separate families, obtaining one thousand silver coins to return to the Brahmin. The wife served as a maid in the mortgaged family, and when the daughter of that family took a bath, she removed her jewelry and hung it on a rack. The deity transformed into a hawk and snatched the clothes and jewelry away. The daughter of the family said, 'The maid stole it!' and had her arrested and imprisoned. The king's son was sleeping with the mortgaged family's son, and the deity went at night and killed the mortgaged family's son. The family of the deceased took the king's son and sent him to prison. The mother and son were both imprisoned, starving and emaciated, crying out for help, wailing all day long, and finally sentenced to death and executed in the marketplace. The king borrowed one thousand silver coins to redeem his wife and son. Seeing them in the market, he silently recited the names of the Buddhas of the ten directions, and repented, saying, 'What evil karma did I create in my past life to cause this today!' He calmed his mind and entered meditation, and through his divine insight, he saw what the deity had done. A voice in the air said, 'Why not kill him quickly?' The king said, 'I have heard that the Emperor Sakra universally saves all beings, with a sincere and compassionate heart, nurturing all beings like a loving mother, and that all creatures with blood are blessed. Did you obtain your imperial position because you had no evil karma?' Sakra, harboring deep malice, had his evil karma ripen, and after death, he fell into the Tai Mountain hell. The gods, humans, dragons, and ghosts all praised his actions as good. The king of the land, then pardoned the king's wife and son. The two kings met, and after inquiring about the cause of the matter, the king recounted the details of what had happened. Everyone in the country, from the highest to the lowest, wept. The king of the land divided his kingdom to be governed by the king. The subjects of the former kingdom, searching for the king's whereabouts, led the people of the entire country to welcome him. The rulers and people of the two countries were one in sorrow and one in joy. The king at that time was my former self. The wife was Kuji. The son was Rahula. The deity was Devadatta. The Brahmin in the mountains was Sariputra. That king was Maitreya. The Bodhisattva's compassion and kindness, saving countless beings, and practicing giving is like this.' (Seven) 'In the past, a Bodhisattva was a great king, governing the people with justice and impartiality, without any bias, but he did not go out for sightseeing. The prime minister reported, 'I wish you would go out for a tour.' The king said, 'Very good!' The next day, he went out. The people were joyful and happy, each in their place. Seeing the country's wealth, the people's residences were exquisite and elegant, the tiles were decorated with gold and silver, and the clothing was radiant, he said, 'My country is so prosperous!' He was very happy in his heart.

。還宮憶之，曰：『斯諸理家，何益於國乎？』敕錄其財為軍儲矣。

「有一理家，其私財有三千萬，以疏現王。王怒曰：『何敢面欺乎？』對曰：『少來治生，凡有私財宅中之寶，五家之分，非吾有也。』曰：『何謂私財？』對曰：『心念佛業，口宣佛教，身行佛事，捐五家分興佛宗廟，敬事賢眾供其衣食，慈養蜎飛蠕動蚑行之類；心所不安不以加之，斯之福德隨我所之，猶影隨形，所謂私財也。五家分者：一水，二火，三賊，四官，五為命盡。身逮家寶捐之於世，已當獨逝，殃福之門未知所之，睹世如幻，故不敢有之也。計五家分可有十億，斯為禍之窠藪，常恐危己，豈敢有之也。愿士眾輦之，以除吾憂。』

「王曰：『誠哉斯言也。』即遣之去。退入齋房，靖心精思，即醒寤曰：『身尚不保，豈況國土妻子眾諸，可得久長乎？』即撰錄佛經誦文釋義，心垢照除，進貞臣納忠諫大赦其國，還民寶，序群僚，議寬正。謂群臣曰：『夫不睹佛經妙義重戒者，其為聾盲矣！彼理家富，唯我貧矣！』即敕國界散出財寶，賑給貧困恣民所欲，立佛廟寺懸繒燒香，飯諸沙門，身自六齋。如斯三年，四境寧靖，盜賊都息，五穀熟成，民無飢寒。王后壽終，即上生第二天。」

佛告諸沙門：「時王者，吾身是。理家者，秋鷺子是。勸王觀國者，阿難是。菩薩慈惠度無極行佈施如是。」

（八）

「昔者菩薩為大理家，名曰仙嘆，財富無數。睹佛明典，覺世無常，榮命難保，財非己有，唯有佈施功德不朽。令告黎民：『若有貧乏，恣愿取之。』如斯數月

回宮后，國王回憶起這件事，說：『這些理財的人，對國家有什麼好處呢？』於是下令沒收他們的財產充作軍用。 有一個理財的人，他的私有財產有三千萬，他上疏給國王。國王憤怒地說：『怎麼敢當面欺騙我呢？』他回答說：『我從小就經營生計，凡是私有財產和家中的寶物，都是五家共有的，不是我個人的。』國王問：『什麼叫做私有財產？』他回答說：『心中想著佛業，口中宣揚佛教，身體力行佛事，把五家應得的份額捐出來興建佛寺廟宇，尊敬賢能的人並供養他們的衣食，慈愛地養育飛蟲、蠕蟲和爬行動物；心中感到不安的事情就不去做，這樣的福德會跟隨我到任何地方，就像影子跟隨形體一樣，這就是所謂的私有財產。五家分指的是：一水災，二火災，三盜賊，四官府，五是壽命終結。身體和家中的寶物最終都會被拋棄在世間，自己終將獨自離去，是福是禍還不知道會到哪裡，看世間如夢幻泡影，所以不敢擁有這些。估計五家分加起來可能有十億，這是禍患的根源，常常擔心會危及自身，怎麼敢擁有呢？希望各位士人把這些都拿走，以解除我的憂慮。』 國王說：『這話真是誠實啊。』就讓他離開了。他退回到齋房，靜心思考，隨即醒悟說：『自身尚且不能保全，更何況國土、妻子和眾人，又怎麼能長久擁有呢？』於是他撰寫記錄佛經，誦讀經文並解釋其含義，心中的污垢被清除，他進用忠貞的臣子，採納忠誠的勸諫，大赦全國，把財物歸還給百姓，安排好各級官員，商議寬厚的政策。他對群臣說：『不瞭解佛經的精妙含義和重要戒律的人，就像聾子和瞎子一樣！那些理財的人雖然富有，但只有我才是真正的貧窮啊！』於是下令在全國散發財寶，賑濟貧困的人，讓他們隨意取用，建立佛寺廟宇，懸掛彩幡，焚香，供養僧人，自己也持守六齋。這樣過了三年，四境安寧，盜賊都消失了，五穀豐收，百姓沒有飢寒。王后去世后，就升到了第二天界。 佛告訴各位沙門：『當時的國王，就是我的前身。理財的人，就是秋鷺子。勸國王觀察國家的人，就是阿難。菩薩的慈悲恩惠，度化眾生，行佈施，就是這樣。』 『過去，菩薩曾是一位大理財家，名叫仙嘆，擁有無數的財富。他看到佛的經典，覺悟到世事無常，榮華富貴和生命都難以保全，財富並非自己所有，只有佈施的功德才能不朽。他下令告訴百姓：『如果有貧困的人，可以隨意取用。』這樣過了幾個月。

Returning to the palace, the king recalled this and said, 'What good are these financial managers to the country?' He then ordered their wealth to be confiscated for military use. There was a financial manager whose private wealth amounted to thirty million. He submitted a memorial to the king. The king angrily said, 'How dare you deceive me to my face?' He replied, 'Since I was young, I have been managing my livelihood. All private property and treasures in my house are shared by five entities, not solely mine.' The king asked, 'What do you mean by private property?' He replied, 'My mind is focused on Buddhist practices, my mouth proclaims Buddhist teachings, and my body performs Buddhist deeds. I donate the shares of the five entities to build Buddhist temples, respect the virtuous and provide them with food and clothing, and compassionately nurture all kinds of creatures, from flying insects to crawling worms. I do not do anything that makes my heart uneasy. Such merit follows me wherever I go, like a shadow follows a form. This is what I call private property. The five entities are: one, water disasters; two, fire disasters; three, thieves; four, government officials; and five, the end of life. The body and the treasures of the house will eventually be abandoned in the world. One will eventually depart alone. Whether it is good or bad fortune, one does not know where it will lead. Seeing the world as an illusion, I dare not possess these things. It is estimated that the shares of the five entities may amount to ten billion. This is the root of disaster, and I am always worried that it will endanger me. How dare I possess it? I hope that all of you will take these things away to relieve my worries.' The king said, 'These words are indeed sincere.' He then let him leave. He retreated to his meditation room, calmed his mind, and pondered deeply. He then awoke and said, 'Even the body cannot be preserved, how much less the country, wife, and all the people? How can they be possessed for long?' He then compiled and recorded Buddhist scriptures, recited the texts, and explained their meanings. The defilements in his heart were removed. He promoted loyal ministers, accepted sincere advice, granted a general amnesty to the country, returned wealth to the people, arranged the officials, and discussed lenient policies. He said to his ministers, 'Those who do not understand the profound meanings and important precepts of the Buddhist scriptures are like the deaf and the blind! Those financial managers are wealthy, but only I am truly poor!' He then ordered that treasures be distributed throughout the country to relieve the poor, allowing them to take whatever they desired. He established Buddhist temples, hung banners, burned incense, and provided meals for monks. He himself observed the six fast days. After three years, the four borders were peaceful, thieves disappeared, the five grains were abundant, and the people had no hunger or cold. After the queen passed away, she ascended to the second heaven. The Buddha told the monks, 'The king at that time was my former self. The financial manager was Qiulu Zi. The one who advised the king to observe the country was Ananda. The Bodhisattva's compassion and kindness, which liberate all beings and practice giving, are like this.' (Eight) 'In the past, a Bodhisattva was a great financial manager named Xian Tan, who possessed countless riches. He saw the Buddha's scriptures and realized that the world is impermanent, that glory and life are difficult to preserve, and that wealth is not one's own. Only the merit of giving is immortal. He ordered the people to be told, 'If there are any poor people, they may take whatever they wish.' This continued for several months.

。時，政寬民富無財乏者。仙嘆唸曰：『惟當市藥，供護眾疾耳。』即市良藥濟眾生命，慈育普至，恩無不周。累年之惠，德香遠熏，四方病者馳來，首尾嘆其弘潤，以德配天。

「財賄都盡身行采寶，去家百餘里，於一水上逢數乘車載重病者，曰：『爾所之乎？』答曰：『之仙嘆所，庶全余命。』仙嘆即還，從王貸金五百兩，市藥以療，病者悉瘳。自與商人入海采寶，所獲弘多。還國置舟步行，道乏無水，仙嘆得一井水，呼等人汲之，卻自取飲。商人睹其所得白珠，光耀絕眾，貪為尤惡，毀聖殘仁，共排仙嘆投之於井。菩薩仁德感神動祇，天神接承令不毀傷。

「商人還國，王曰：『仙嘆何之？』對曰：『去國即別，不知所之。』曰：『爾乃殺之乎！』曰：『不也。』

「仙嘆于井睹空傍穴，尋之而進出彼家井，準七日行得其本國。王曰：『何緣空還乎？』對曰：『不遇。』王靖思曰：『其必有以乎！』召商人問：『爾誠首之即活，欺者死矣。』即皆首之，付獄定罪。仙嘆涕泣，馳詣宮門叩頭請罪。王曰：『違政也。』又重請曰：『愚者倒見，未足明責。原其無知也。』王嘉仙嘆之仁覆，原商人之兇罪，敕令還物。商人僉曰：『仙嘆不奉佛者，豈有斯仁乎？』各擇名寶以還之矣。仙嘆各受其半，商人叩頭曰：『蒙祐命全，愿盡納焉。』於斯受之，以還王金，又大布施。王逮臣民，相率受戒，子孝臣忠，天神榮衛，國豐民康，四境服德，靡不稱善。」

佛言：「時仙嘆者，是我身也。菩薩慈惠度無極行佈施如是

當時，政治寬鬆，人民富足，沒有貧困的人。仙嘆感嘆道：『只有去買藥，才能供給眾人治病。』於是就購買良藥救濟眾人的生命，慈愛地養育他們，恩惠無不周到。多年來的恩惠，德行遠播，四方生病的人都趕來，紛紛讚歎他的偉大恩澤，認為他的德行可以與天相配。 『財物都用盡了，他就親自去採寶，離家一百多里，在一處水邊遇到幾輛車拉著重病的人，問道：『你們要去哪裡？』回答說：『去仙嘆那裡，希望能保全性命。』仙嘆立即返回，向國王借了五百兩金子，買藥給他們治療，病人都痊癒了。之後，他與商人一起入海采寶，收穫頗豐。回國時，他把船停好步行，路上缺水，仙嘆找到一口井，叫其他人汲水，自己卻最後才取水喝。商人看到他得到的白色珍珠，光芒耀眼，非常貪婪，起了邪惡的念頭，喪失了仁義之心，合夥把仙嘆推到井裡。菩薩的仁德感動了神靈，天神接住他，使他沒有受傷。 『商人回國后，國王問：『仙嘆去哪裡了？』他們回答說：『離開國都就分別了，不知道他去了哪裡。』國王說：『難道是你們殺了他嗎？』他們說：『沒有。』 『仙嘆在井裡看到旁邊有個洞穴，就順著洞穴走，從別人家的井裡出來，走了七天回到了自己的國家。國王問：『為什麼空手而回？』他回答說：『沒有遇到。』國王仔細思考，認為『其中必有原因！』於是召見商人詢問：『你們如果如實招供就活命，欺騙就死。』他們都如實招供了，被關進監獄定罪。仙嘆流著眼淚，跑到宮門前叩頭請罪。國王說：『這是違背政令。』仙嘆又再次請求說：『愚昧的人顛倒是非，不足以明白責任。請原諒他們的無知。』國王讚賞仙嘆的仁慈寬厚，原諒了商人的罪行，命令他們歸還財物。商人們都說：『仙嘆不信佛，怎麼會有這樣的仁慈呢？』各自挑選珍寶歸還給他。仙嘆各自接受了一半，商人們叩頭說：『蒙受恩德保全了性命，願意全部奉獻給您。』仙嘆接受了，用來歸還國王的金子，又大肆佈施。國王和臣民，都紛紛受戒，兒子孝順，臣子忠誠，天神保佑，國家富強，人民安康，四方都歸服於他的德行，沒有不稱讚他的。』 佛說：『當時的仙嘆，就是我的前身。菩薩的慈悲恩惠，度化眾生，行佈施，就是這樣。』

At that time, the government was lenient, the people were wealthy, and there were no poor. Xian Tan sighed and said, 'Only by buying medicine can I provide for the treatment of the people's illnesses.' So he bought good medicine to save the lives of the people, nurturing them with compassion, and his kindness was all-encompassing. Over the years, his benevolence and virtue spread far and wide, and the sick from all directions came, praising his great grace, believing his virtue to be comparable to heaven. 'Having exhausted his wealth, he went to collect treasures himself, more than a hundred miles from home. By a river, he encountered several carts carrying seriously ill people, and asked, 'Where are you going?' They replied, 'To Xian Tan, hoping to save our lives.' Xian Tan immediately returned and borrowed five hundred taels of gold from the king to buy medicine for them, and all the sick were cured. Afterward, he went to sea with merchants to collect treasures, and they gained a great deal. On their return, he moored the boat and walked, and on the road they lacked water. Xian Tan found a well and asked others to draw water, but he himself drank last. The merchants saw the white pearl he had obtained, its light dazzling, and they became very greedy. They had evil thoughts, lost their sense of righteousness, and together pushed Xian Tan into the well. The Bodhisattva's benevolence moved the gods, and a heavenly deity caught him, so he was not injured. 'When the merchants returned to the country, the king asked, 'Where is Xian Tan?' They replied, 'We parted ways when we left the capital, and we don't know where he went.' The king said, 'Did you kill him?' They said, 'No.' 'Xian Tan saw a hole beside the well, followed it, and came out of someone else's well. After seven days, he returned to his own country. The king asked, 'Why did you return empty-handed?' He replied, 'I didn't encounter anything.' The king thought carefully, believing, 'There must be a reason!' So he summoned the merchants and asked, 'If you confess the truth, you will live; if you deceive me, you will die.' They all confessed the truth and were imprisoned and sentenced. Xian Tan wept and ran to the palace gate, kowtowing to plead for their forgiveness. The king said, 'This is a violation of the law.' Xian Tan pleaded again, saying, 'The foolish are confused and cannot understand their responsibility. Please forgive their ignorance.' The king praised Xian Tan's benevolence and generosity, forgave the merchants' crimes, and ordered them to return the treasures. The merchants all said, 'Xian Tan does not believe in Buddha, how could he have such benevolence?' They each chose precious treasures to return to him. Xian Tan accepted half of each, and the merchants kowtowed, saying, 'We are grateful for your grace in saving our lives, and we wish to offer everything to you.' Xian Tan accepted it, used it to repay the king's gold, and then gave it away in great charity. The king and his subjects all took vows, sons were filial, ministers were loyal, the gods protected them, the country was prosperous, the people were healthy, and all around submitted to his virtue, and there was no one who did not praise him.' The Buddha said, 'The Xian Tan of that time was my former self. The Bodhisattva's compassion and grace, saving all beings, and practicing charity, is like this.'

。」

（九）

「昔者菩薩從四姓生，墮地即曰：『眾生萬禍，吾當濟焉。不睹佛儀，不聞明法，吾當開其耳目，除其盲聾，令之睹聞無上正真，眾聖之王、明範之原也。』佈施誘進靡不服從矣。九親驚曰：『古世之來未聞幼孩而為斯云，將是天龍鬼神之靈乎！當卜之焉。』即答親曰：『吾為上聖之所化，懷普明之自然，非彼眾妖，慎無疑矣。』言畢即默。親曰：『兒有乾坤弘潤之志，將非凡夫乎！』名兒曰普施。

「年有十歲，佛諸典籍、流俗眾術靡不貫綜，辭親濟眾佈施貧乏。親曰：『吾有最福之上名也，爾可恣意佈施眾貧矣。』對曰：『不足。』乞作沙門：『賜吾法服、應器、策杖，以斯濟眾，即吾生愿也。』親憶兒始生之誓，無辭御焉，即從其愿聽為沙門。

「周旋教化經一大國，國有豪姓，亦明眾書，睹普施儀容堂堂光華韑曄，厥性惔怕凈若天金，有上聖之表，將為世雄也。謂普施曰：『有欲相告，愿足聖人，吾有陋女愿給箕帚之使。』答曰：『大善！須吾還也。』即進路之海邊，附載度海，上岸入山，到無人處，遙睹銀城宮殿明好。時，有毒蛇繞城七匝體大百圍，見普施來仰然舉首。普施唸曰：『斯含毒類必有害心，吾當興無蓋之慈以消彼毒也。夫兇即火也，慈即水矣，以水滅火，何嘗不滅！』即坐興慈定，『愿令眾生早離八難，心去惡念逢佛見法，與沙門會，得聞無上正真明道，心開垢滅，如吾所見也。』興斯慈定，蛇毒即滅垂首而眠

『過去，菩薩從四種姓中誕生，落地就說：「眾生遭受萬種禍患，我應當救濟他們。他們沒有見過佛的儀容，沒有聽聞過光明的佛法，我應當開啟他們的耳目，去除他們的盲聾，使他們能夠見到和聽到無上正真的佛法，眾聖之王、光明典範的根源。」於是，他廣施恩惠，引導眾人，沒有不服從的。他的九族親屬驚奇地說：「自古以來，從未聽說過有幼小的孩子說這樣的話，難道是天龍鬼神的靈異嗎？應當占卜一下。」他回答親屬說：「我是被上聖所教化，懷有普遍光明的自然本性，不是那些妖魔鬼怪，請不要懷疑。」說完就沉默不語。親屬說：「這孩子有包容天地的弘大志向，難道不是凡人嗎！」於是給孩子取名為普施。 『到了十歲，佛的各種典籍、世俗的各種技藝沒有不精通的，他辭別親人，救濟眾人，佈施給貧困的人。親人說：「我擁有最美好的名聲，你可以隨意佈施給貧困的人了。」他回答說：「還不夠。」他請求出家做沙門：「請賜給我法衣、缽盂、禪杖，用這些來救濟眾人，這就是我一生的願望。」親人想起他剛出生時的誓言，沒有理由拒絕，就順從他的願望，允許他出家做了沙門。 『他周遊教化，經過一個大國，這個國家有豪門大姓，也精通各種典籍，看到普施儀容堂堂，光彩照人，他的性情淡泊寧靜，像天上的黃金一樣純凈，有上聖的表象，將成為世間的英雄。他對普施說：「我有話想告訴你，希望能夠滿足聖人的願望，我有一個醜陋的女兒，願意讓她做您的侍女。」普施回答說：「很好！等我回來再說。」於是他繼續趕路，到了海邊，乘船渡海，上岸進入山中，到了無人之處，遠遠地看到銀色的城池宮殿，明亮美好。當時，有一條毒蛇，繞城七圈，身體巨大，有百圍粗，看到普施來，就仰起頭。普施心想：「這條含有劇毒的蛇必定有加害之心，我應當興起無遮蓋的慈悲心來消除它的毒性。兇惡就像火，慈悲就像水，用水滅火，怎麼會不滅呢！」於是他坐下來，進入慈悲禪定，『愿令眾生早日脫離八難，心中去除惡念，遇到佛，見到佛法，與沙門相會，能夠聽到無上正真的光明大道，心中開悟，污垢消除，就像我所見到的一樣。』他進入這種慈悲禪定，蛇的毒性立刻消失，垂下頭睡著了。

(9) 'In the past, a Bodhisattva was born from the four castes, and upon falling to the ground, he said: 'Living beings suffer myriad calamities, and I shall save them. They have not seen the Buddha's form, nor have they heard the bright Dharma. I shall open their eyes and ears, remove their blindness and deafness, so that they may see and hear the unsurpassed, true Dharma, the king of all saints, the source of bright example.' Thus, he generously bestowed kindness and guided the people, and none disobeyed. His nine relatives were astonished and said: 'Since ancient times, we have never heard of a young child speaking such words. Could it be the spirit of a heavenly dragon or a ghost? We should divine it.' He replied to his relatives: 'I am transformed by the supreme saint, possessing the natural essence of universal brightness, not those demons and monsters. Please have no doubt.' After speaking, he remained silent. His relatives said: 'This child has the grand ambition to encompass heaven and earth. Could he not be an ordinary person!' So they named the child Pu Shi (Universal Giving).' 'At the age of ten, he was proficient in all the Buddhist scriptures and secular arts. He bid farewell to his relatives, saved the people, and gave alms to the poor. His relatives said: 'I have the most honorable reputation, and you can freely give alms to the poor.' He replied: 'It is not enough.' He requested to become a Shramana (monk): 'Please grant me the Dharma robes, alms bowl, and staff, so that I may use these to save the people. This is my life's wish.' His relatives remembered his vow at birth and had no reason to refuse. They complied with his wish and allowed him to become a Shramana. 'He traveled and taught, passing through a large country. In this country, there were powerful and wealthy families who were also proficient in various scriptures. They saw that Pu Shi's appearance was dignified and radiant, his nature was serene and pure like heavenly gold, and he had the appearance of a supreme saint, destined to become a hero of the world. They said to Pu Shi: 'I have something to tell you, hoping to fulfill the saint's wish. I have an ugly daughter who is willing to serve as your maid.' Pu Shi replied: 'Very well! I will consider it when I return.' Then he continued his journey to the seashore, boarded a ship to cross the sea, went ashore and entered the mountains, arriving at a deserted place. From afar, he saw a silver city with bright and beautiful palaces. At that time, there was a venomous snake, seven times encircling the city, with a body as thick as a hundred spans. When it saw Pu Shi coming, it raised its head. Pu Shi thought: 'This venomous creature must have harmful intentions. I should arouse boundless compassion to eliminate its poison. Evil is like fire, and compassion is like water. How can fire not be extinguished by water!' So he sat down and entered the Samadhi of compassion, 'May all living beings quickly escape the eight difficulties, remove evil thoughts from their minds, encounter the Buddha, see the Dharma, meet with the Shramanas, and be able to hear the unsurpassed, true, bright path, so that their minds may be enlightened, and their defilements removed, just as I have seen.' As he entered this Samadhi of compassion, the snake's poison immediately disappeared, and it lowered its head and fell asleep.'

。

「普施登其首入城，城中有天神，睹普施來，欣豫而曰：『久服聖德，今來翔茲，成吾本心也。愿留一時九十日。』普施然許。天王即以正事委付近臣，身自供饌，朝夕肅懷，稟受諸佛非常、苦、空、非身之高行，濟眾之明法。時，日食畢，普施進路，天王以明月真珠一枚送之曰：『以珠自隨，明四十里。志願發云，眾寶滿足。若后得佛，愿為弟子親侍聖側。』普施曰可。

「即復前行，睹黃金城，嚴飾逾銀，又有毒蛇圍城十四匝，巨軀倍前舉首數丈。普施復思弘慈之定，蛇毒即消垂首而眠。登之入城中，有天人，睹普施歡喜曰：『久服靈耀，翔茲甚善，愿留二時百八十日，吾愿盡養，惟留威神。』即然許之，留為說法無上明行，訖即辭退。天人復以神珠一枚送之，明耀八十里，志之所愿，眾寶滿其里數。『若子得道，愿為弟子，神足無上。』

「受其神珠，即復進路，睹琉璃城，光耀逾前，又有毒蛇巨軀甚大，繞城二十一匝，仰首瞋目當彼城門，復坐深思普慈之定，誓濟眾生，毒歇垂首。登之而入城中。有天人喜辭猶前，『請留三時，愿供所志。』期竟辭退，又送神珠一枚，明耀百六十里，珠之所在，眾寶尋從滿其明內，在志所欲無求不獲。『子若得無上正真覺道者，吾愿為弟子，有最明之智。』曰：『必獲爾愿。』普施得珠曰：『斯足以濟眾生之睏乏。』返其舊居。

「海諸龍神僉會議曰：『吾等巨海，唯斯三珠為吾榮華。道士悉得，吾等何榮？寧都亡諸寶，不失斯珠

普施剛進入城中，城裡有一位天神，看到普施到來，欣喜地說：『久仰您的聖德，今天您能光臨此地，正合我心意。希望您能在此停留九十天。』普施答應了。天王立即把政事委託給近臣，自己親自準備膳食，早晚都恭敬地侍奉，聆聽諸佛所說的非常、苦、空、非身的修行，以及救濟眾生的明法。當時，用過午飯後，普施要繼續趕路，天王送給他一顆明月真珠，說：『帶著這顆珠子，可以照亮四十里。只要您有願望，各種寶物都會滿足。如果您將來得道成佛，我願做您的弟子，親自侍奉在您身邊。』普施說可以。 接著普施繼續前行，看到一座黃金城，裝飾比銀城更加華麗，還有毒蛇圍繞著城墻十四圈，巨大的身軀比之前的大，頭高高地抬起有幾丈高。普施再次思索弘揚慈悲的決心，蛇的毒性立即消失，垂下頭睡著了。普施登上城墻進入城中，有一位天人，看到普施歡喜地說：『久仰您的靈光，您能光臨此地真是太好了，希望您能在此停留一百八十天，我願意盡力供養您，只希望您能留下您的威神。』普施答應了，留下來為他們說法，講授無上的明行，結束后就告辭離開了。天人又送給他一顆神珠，可以照亮八十里，只要有願望，各種寶物都會充滿這片區域。『如果您將來得道，我願做您的弟子，擁有無上的神足。』 普施接受了神珠，繼續趕路，看到一座琉璃城，光芒比之前的更加耀眼，還有一條巨大的毒蛇，圍繞著城墻二十一圈，抬起頭，怒目圓睜地對著城門，普施再次靜下心來思索普慈的決心，發誓要救濟眾生，毒性消失，蛇垂下頭。普施登上城墻進入城中。有一位天人，歡喜地說著和之前一樣的話，『請您留下來三個時段，我願意供養您所需要的一切。』期限到了，普施告辭離開，天人又送給他一顆神珠，可以照亮一百六十里，珠子所在的地方，各種寶物都會隨著光芒充滿其中，只要有願望，沒有求不到的。『如果您將來證得無上正真覺道，我願做您的弟子，擁有最明智的智慧。』普施說：『一定能實現您的願望。』普施得到珠子后說：『這些足夠用來救濟眾生的困苦了。』然後返回了原來的住處。 海里的龍神們一起商議說：『我們的大海，只有這三顆珠子是我們的榮華。道士都得到了，我們還有什麼榮耀？寧可失去所有的寶物，也不能失去這三顆珠子。』

When Pushiden first entered the city, there was a celestial being who, upon seeing Pushiden's arrival, joyfully said, 'I have long admired your holy virtue. Your presence here today fulfills my heart's desire. I wish you would stay for ninety days.' Pushiden agreed. The celestial king immediately entrusted the affairs of state to his close ministers and personally prepared meals, serving with reverence morning and evening, listening to the teachings of the Buddhas on impermanence, suffering, emptiness, and non-self, as well as the clear Dharma for saving all beings. At that time, after lunch, Pushiden was about to continue his journey, and the celestial king gave him a bright moon pearl, saying, 'Carry this pearl with you, and it will illuminate forty miles. As long as you have a wish, all kinds of treasures will be fulfilled. If you attain Buddhahood in the future, I wish to be your disciple, personally serving by your side.' Pushiden said it was acceptable. Then Pushiden continued forward and saw a golden city, more splendidly decorated than the silver city. There were also poisonous snakes encircling the city walls fourteen times, their huge bodies larger than before, their heads raised several feet high. Pushiden again contemplated his determination to promote compassion, and the snakes' poison immediately disappeared, and they lowered their heads and fell asleep. Pushiden ascended the city walls and entered the city. There was a celestial being who, upon seeing Pushiden, joyfully said, 'I have long admired your spiritual radiance. Your presence here is truly wonderful. I wish you would stay for one hundred and eighty days. I am willing to do my best to support you, only hoping that you will leave behind your divine power.' Pushiden agreed and stayed to preach the Dharma, teaching the unsurpassed clear practice. After finishing, he bid farewell and left. The celestial being then gave him another divine pearl, which could illuminate eighty miles. As long as there was a wish, all kinds of treasures would fill the area. 'If you attain enlightenment in the future, I wish to be your disciple, possessing unsurpassed divine powers.' Pushiden accepted the divine pearl and continued his journey, seeing a lapis lazuli city, its radiance surpassing the previous one. There was also a huge poisonous snake, encircling the city walls twenty-one times, raising its head, glaring angrily at the city gate. Pushiden again calmed his mind and contemplated his determination to universal compassion, vowing to save all beings. The poison disappeared, and the snake lowered its head. Pushiden ascended the city walls and entered the city. There was a celestial being who joyfully said the same words as before, 'Please stay for three periods of time. I am willing to provide you with everything you need.' When the time was up, Pushiden bid farewell and left. The celestial being then gave him another divine pearl, which could illuminate one hundred and sixty miles. Wherever the pearl was, all kinds of treasures would follow the light and fill the area. As long as there was a wish, nothing would be unattainable. 'If you attain unsurpassed, true, and perfect enlightenment in the future, I wish to be your disciple, possessing the most brilliant wisdom.' Pushiden said, 'Your wish will surely be fulfilled.' After receiving the pearl, Pushiden said, 'These are enough to relieve the suffering of all beings.' Then he returned to his original dwelling. The dragon gods of the sea all gathered and discussed, saying, 'Our great sea, only these three pearls are our glory. The Taoist has obtained them all. What glory do we have left? We would rather lose all our treasures than lose these three pearls.'

。』海神化為凡人，當普施前立曰：『吾聞仁者獲世上寶，可得觀乎？』即以示之。神搏其首即取其珠。普施惟曰：『吾歷險阻經跨巨海乃獲斯寶，欲以拯濟眾生睏乏，反為斯神所見奪乎？』曰：『爾還吾珠，不者吾竭爾海。』海神答曰：『爾言何虛？斯之巨海，深廣難測，孰能盡之？天日可殞，巨風可卻，海之難竭猶空難毀也。』

「普施曰：『昔吾錠光佛前愿得道力，反覆眾海指擢須彌，震動天地又移諸剎。佛從吾志與吾愿，吾今得之。今爾鬼𩲐糸發之邪力，焉能遏吾正真之勢乎？』即說：經曰：『吾自無數劫來，飲母乳湩、啼哭之淚、身死血流，海所不受。恩愛難絕、生死難止，吾尚欲絕恩愛之本、止生死之神。今世抒之不盡，世世抒之。』即住並兩足，瓢抒海水投鐵圍外。

「有天名遍凈，遙聞之，深自惟曰：『昔吾于錠光佛前，聞斯人獲其志願，必為世尊度吾眾生。』天即下，助其抒水，十分去八。海神悔怖曰：『斯何人哉？而有無極之靈乎！斯水盡矣，吾居壞也。』即出衆寶空其諸藏以與普施。普施不受，曰：『唯欲得吾珠耳。』諸神還其珠，普施返其水。

「旋其本土，尋路佈施，所過之國，國無貧民，處處諸國無不改操五戒十善以為國政，開獄大赦，潤逮眾生，遂至得佛。」

佛告諸沙門：「普施者，我身是。父者，白凈王是。母者，即吾母舍妙是。道士女者，今俱夷是。時，銀城中天者，今現阿難是。金城中天者，目連是。琉璃城中天者，舍利弗是。菩薩累劫勤行四恩，誓願求佛，拯濟眾生。菩薩慈惠度無極行佈施如是

現代漢語譯本：海神化作凡人的模樣，走到普施面前說：『我聽說仁者得到了世上的寶物，可以讓我看看嗎？』普施就拿給他看。海神一把奪過寶珠。普施說：『我歷經艱險，跨越巨海才得到這寶物，本想用它來救濟眾生的困苦，反而被你這神奪走了嗎？』海神說：『你還我寶珠，不然我就把你的海都吸乾。』海神回答說：『你說的話太虛妄了吧？這大海如此深廣，難以測度，誰能把它吸乾？天上的太陽可以隕落，巨大的風可以停止，大海的難以枯竭就像天空難以被毀壞一樣。』 普施說：『過去我在錠光佛前發願要得到道力，可以翻轉眾海，指動須彌山，震動天地，還能移動諸佛剎土。佛順從我的心意，給了我這個願力，我現在已經得到了。你這鬼怪般微弱的邪力，怎麼能阻擋我正大的力量呢？』於是說：經上說：『我從無數劫以來，喝母親的乳汁，流下的眼淚，身死流出的血，匯聚起來，大海都容納不下。恩愛難以斷絕，生死難以停止，我尚且想要斷絕恩愛的根本，停止生死的輪迴。』現在我抒發不盡，世世代代都要抒發。』說完，就站定，兩腳併攏，用瓢舀海水，潑到鐵圍山外。 有個天神名叫遍凈，在遠處聽到了這件事，心中思量：『過去我在錠光佛前，聽說這個人獲得了他的願望，必定會成為世尊來度化我們眾生。』天神就下來，幫助他舀水，十分之八的水都被舀走了。海神後悔害怕地說：『這個人是誰啊？竟然有如此無窮的力量！這水要是被舀幹了，我的居所就毀了。』於是拿出所有的寶物，清空所有的寶藏來給普施。普施不接受，說：『我只要我的寶珠。』眾神還給他寶珠，普施就把水還回去了。 普施回到自己的國土，開始佈施，他所經過的國家，都沒有貧窮的百姓，各國的國政都改為奉行五戒十善，打開監獄，大赦天下，恩澤眾生，最終成就了佛果。』 佛告訴眾沙門：『普施就是我的前身。他的父親，就是凈飯王。他的母親，就是我的母親摩耶夫人。道士的女兒，就是現在的俱夷。當時，銀城中的天人，就是現在的阿難。金城中的天人，就是目犍連。琉璃城中的天人，就是舍利弗。菩薩累劫勤修四恩，發誓愿求佛，救濟眾生。菩薩的慈悲恩惠，度化眾生，無有窮盡，佈施的行為就是這樣。』

English version: The sea god transformed into a mortal and stood before Pu Shi, saying, 'I have heard that the benevolent one has obtained a treasure of the world. May I see it?' Pu Shi then showed it to him. The sea god snatched the pearl. Pu Shi said, 'I went through hardships and crossed vast seas to obtain this treasure, intending to use it to relieve the suffering of all beings. How can it be taken away by you, a god?' The sea god said, 'Return my pearl, or I will drain your sea.' The sea god replied, 'How empty are your words? This vast sea is so deep and immeasurable, who can drain it? The sun in the sky may fall, and great winds may cease, but the sea is as difficult to exhaust as the sky is to destroy.' Pu Shi said, 'In the past, before Dipankara Buddha, I vowed to obtain the power of the Way, to overturn the seas, point at Mount Sumeru, shake the heavens and the earth, and move all Buddha lands. The Buddha followed my will and granted me this vow, and now I have obtained it. How can your ghostly, weak, and evil power stop my righteous strength?' Then he said, 'The sutra says: 'From countless kalpas, the milk I drank from my mother, the tears I shed, and the blood that flowed from my death, the sea could not contain. Love and attachment are difficult to sever, and birth and death are difficult to stop. I still want to sever the root of love and attachment and stop the cycle of birth and death.' Now I cannot exhaust it in this life, and I will exhaust it in every life.' Then he stood still, with his feet together, and used a ladle to scoop up seawater and pour it outside the Iron Mountain. A god named Pervasive Purity, hearing this from afar, thought to himself, 'In the past, before Dipankara Buddha, I heard that this person had obtained his wish and would surely become a World Honored One to liberate all beings.' The god then descended and helped him scoop water, removing eight out of ten parts. The sea god, filled with regret and fear, said, 'Who is this person? He has such boundless power! If this water is drained, my dwelling will be destroyed.' He then took out all his treasures and emptied all his storerooms to give to Pu Shi. Pu Shi did not accept them, saying, 'I only want my pearl.' The gods returned his pearl, and Pu Shi returned the water. Pu Shi returned to his own land and began to give alms. In the countries he passed through, there were no poor people. The governments of all countries changed to uphold the Five Precepts and the Ten Virtues, opened the prisons, granted a general amnesty, and bestowed grace upon all beings, eventually attaining Buddhahood.' The Buddha told the monks, 'Pu Shi was my past life. His father was King Suddhodana. His mother was my mother, Queen Maya. The daughter of the Taoist was the present Kunti. At that time, the heavenly being in the Silver City was the present Ananda. The heavenly being in the Golden City was Maudgalyayana. The heavenly being in the Crystal City was Sariputra. Bodhisattvas diligently cultivate the Four Graces for countless kalpas, vowing to seek Buddhahood and liberate all beings. The compassion and grace of Bodhisattvas are boundless, and their acts of giving are like this.'

（一〇）

「昔者菩薩為大國王，名曰長壽，太子名長生。其王仁惻，恒懷悲心，愍傷眾生，誓願濟度，精進不惓。刀杖不行，臣民無怨，風雨時節，寶谷豐沃。鄰國小王執操暴虐，貪殘為法，國荒民貧，謂群臣曰：『吾聞長壽，其國豐富，去斯不遠，懷仁不殺，無兵革之備。吾欲奪之，其可獲乎？』群臣曰：『可。』則興戰士到大國界。

「蕃屏之臣，馳表其狀惟愿備豫。長壽則會群臣議曰：『彼王來者，惟貪吾國民眾寶多。若與之戰，必傷民命，利己殘民貪而不仁，吾不為也。』群臣僉曰：『臣等舊習軍謀兵法，請自滅之，無勞聖思。』王曰：『勝則彼死，弱則吾喪，彼兵、吾民皆天生育，重身惜命，誰不然哉？全己害民，賢者不為也。』群臣出曰：『斯天仁之君不可失也。』自相撿率以兵拒賊。

「長壽覺之，謂太子曰：『彼貪吾國，懷毒而來。群臣以吾一人之身，欲殘民命。今吾委國，庶全天民。其義可乎？』太子曰：『諾。』父子逾城，即改名族隱於山草。

「於是貪王遂入其國，群臣黎庶失其舊君，猶孝子喪其親，哀慟躄踴無門不然。貪王募之黃金千斤、錢千萬。

「長壽出，于道邊樹下坐精思，悲愍眾生生死勤苦，不睹非常、苦、空、非身，為欲所惑，其苦無數。遠國梵志，聞王好施，濟眾生之命，遠來歸窮於樹下息。俱相問訊，各陳本末。梵志驚曰：『天王何緣若茲乎？』流淚自陳：『吾餘年無幾，故來乞丐，庶存余命。大王亡國，吾命窮矣。』即為哀慟

（十） 『從前，有一位菩薩做大國王，名叫長壽，他的太子名叫長生。這位國王仁慈，常常懷著悲憫之心，憐惜眾生，發誓要救度他們，精進而不懈怠。國內不用刀兵，臣民沒有怨恨，風調雨順，五穀豐登。鄰國有個小國王，性情暴虐，以貪婪殘暴為法則，導致國家荒涼，人民貧困。他對群臣說：『我聽說長壽國富饒，離這裡不遠，他們懷仁不殺，沒有兵器防備。我想奪取他們的國家，可以成功嗎？』群臣說：『可以。』於是就率領士兵來到長壽國邊境。 長壽國的邊境守臣，飛速上表報告情況，希望國王做好防備。長壽王就召集群臣商議說：『那個國王來，只是貪圖我國的民眾和財富。如果與他作戰，必定會傷害百姓的性命，爲了自己的利益而殘害百姓，這是貪婪而不仁的行為，我不能這樣做。』群臣都說：『我們這些臣子，一直學習軍事謀略和兵法，請讓我們自己去消滅他們，不要勞煩您費心。』國王說：『勝利了，他們就會死；失敗了，我們就會喪命。他們的士兵和我們的百姓，都是上天所生養的，都珍重身體，愛惜生命，誰不是這樣呢？爲了保全自己而傷害百姓，賢明的人是不會這樣做的。』群臣退下後說：『這樣的仁德之君，我們不能失去啊。』他們互相約束，率領軍隊抵抗敵寇。 長壽王知道后，對太子說：『那個國王貪圖我們的國家，懷著毒害之心而來。群臣爲了我一個人的安危，想要殘害百姓的性命。現在我放棄國家，或許可以保全天下的百姓。這樣做可以嗎？』太子說：『可以。』父子倆翻過城墻，就改名換姓，隱居在山野草叢中。 於是，那個貪婪的國王就進入了長壽國，群臣百姓失去了他們原來的君主，就像孝子失去了父母一樣，哀痛地捶胸頓足，無處可去。貪婪的國王懸賞黃金千斤、錢千萬來招募他們。 長壽王出城后，在路邊樹下坐著，專心思考，悲憫眾生在生死輪迴中勤勞辛苦，看不到無常、苦、空、非身，被慾望所迷惑，痛苦無數。遠方有個梵志，聽說長壽王喜歡施捨，救濟眾生的性命，就遠道而來，疲憊地在樹下休息。他們互相問候，各自陳述來歷。梵志驚訝地說：『天王您怎麼會落到如此地步呢？』他流著淚自述：『我餘下的壽命不多了，所以來乞討，希望能保住餘生。大王您失去了國家，我的性命也快要終結了。』說完就悲傷地哭泣起來。

(Ten) 'In the past, a Bodhisattva was a great king named Long Life, and his crown prince was named Long Birth. This king was benevolent and compassionate, always holding a heart of pity, feeling for all living beings, vowing to save them, and diligently without weariness. There were no weapons used in his country, the people had no grievances, the weather was favorable, and the crops were abundant. A small king of a neighboring country was tyrannical, with greed and cruelty as his law, causing his country to be desolate and his people poor. He said to his ministers, 『I have heard that the country of Long Life is rich and prosperous, not far from here. They are benevolent and do not kill, and they have no military defenses. I want to seize their country, can it be done?』 The ministers said, 『It can be done.』 So he led his soldiers to the border of the great country. The border officials of Long Life quickly reported the situation, hoping the king would prepare. King Long Life then gathered his ministers and discussed, saying, 『That king comes only for the sake of our people and wealth. If we fight him, it will surely harm the lives of the people. To harm the people for one's own benefit is greedy and unbenevolent, I will not do it.』 The ministers all said, 『We ministers have always studied military strategy and tactics, please let us destroy them ourselves, do not trouble you.』 The king said, 『If we win, they will die; if we lose, we will perish. Their soldiers and our people are all born of heaven, they all cherish their bodies and value their lives, who is not like this? To harm the people to preserve oneself is not something a wise person would do.』 The ministers withdrew and said, 『Such a benevolent king, we cannot lose him.』 They restrained each other and led the army to resist the enemy. King Long Life, upon learning of this, said to the crown prince, 『That king covets our country and comes with a poisonous heart. The ministers, for the sake of my safety, want to harm the lives of the people. Now I will abandon the country, perhaps I can save the people of the world. Is this right?』 The crown prince said, 『Yes.』 The father and son climbed over the city wall, changed their names and surnames, and hid in the mountains and grass. Then, the greedy king entered the country of Long Life. The ministers and people lost their former ruler, like filial children losing their parents, they mourned and wailed, with nowhere to go. The greedy king offered a reward of a thousand gold pieces and ten million coins to recruit them. After leaving the city, King Long Life sat under a tree by the roadside, concentrating his thoughts, feeling compassion for the hard work of living beings in the cycle of birth and death, not seeing impermanence, suffering, emptiness, and non-self, being deluded by desires, and suffering countless pains. A Brahmin from a distant country, hearing that King Long Life liked to give alms and save the lives of living beings, came from afar and rested wearily under the tree. They greeted each other and each told their story. The Brahmin was surprised and said, 『How did Your Majesty come to this?』 He tearfully explained, 『My remaining years are few, so I came to beg, hoping to preserve my remaining life. Your Majesty has lost the country, and my life is about to end.』 Then he wept sadly.

。王曰：『子來歸窮，而正值吾失國，無以濟子，不亦痛乎！』抆淚而曰：『吾聞新王募吾甚重，子取吾首，可獲重賞。』答曰：『不然。遙服天王仁濟眾生，潤等天地，故委本土庶蒙自濟。今敕斬首，不敢承命矣。』王曰：『身為朽器，豈敢保哉？夫生有死，孰有常存？若子不取，會為灰土矣。』梵志曰：『天王布天仁之惠，必欲殞命以濟下劣者，惟愿散手相尋去耳。』王即尋從，之故城門，令縛以聞。

「國人睹王，哀號動國。梵志獲賞。貪王命於四衢生燒殺之。群臣啟曰：『臣等舊君當就終沒，乞為微饌以贈死靈。』貪王曰：『可。』百官黎民哀慟塞路，躄踴宛轉靡不呼天。太子長生亦佯賣樵，當父前立。父睹之，仰天曰：『違父遺誨，含兇懷毒，蘊于重怨，連禍萬載非孝子矣。諸佛四等弘慈之潤，德韜天地，吾尋斯道殺身濟眾，猶懼不獲孝道微行，而況為虐報仇者乎？不替吾言，可謂孝矣。』子不忍視父死，還入深山。

「王命終矣，太子哀呼，血流於口，曰：『吾君雖有臨終盡仁之誡，吾必違之，當誅毒鴆。』遂出傭賃，為臣種菜。臣偶行園，睹菜甚好，問其意狀。園監對曰：『市賃一人，妙于園種。』臣現問曰：『悉所能乎？』曰：『百工之巧，吾為其首。』臣請其王令為上饌，有逾太官。王曰：『斯食誰為之乎？』臣以狀對。王即取之，令為廚監。每事可焉，擢為近臣，告之曰：『長壽王子，吾之重仇，今以汝為蕃屏。』即曰：『唯然。』王曰：『好獵乎？』對曰：『臣好之

現代漢語譯本：國王說：『你來投靠我，正趕上我失去了國家，沒有辦法幫助你，這不是很令人痛心嗎！』他擦著眼淚說：『我聽說新國王很看重我，你拿我的頭去，可以獲得重賞。』梵志回答說：『不是這樣的。我遙遠地敬服天王的仁慈，他恩澤眾生，像天地一樣廣闊，所以我才離開故土，希望能夠自救。現在你命令斬首，我不敢接受命令。』國王說：『我這身體就像腐朽的器物，怎麼敢保證長久存在呢？人活著總有死亡，誰能永遠存在？如果你不取我的頭，我也會變成灰土。』梵志說：『天王施展天大的仁慈，一定想犧牲自己的生命來救濟下賤的人，只希望你放手，讓我自己去尋死。』國王立刻聽從了他，來到舊城門，讓人把他捆綁起來，上報新王。 『國人看到國王，哀號的聲音震動了整個國家。梵志得到了賞賜。貪婪的國王在四通八達的街道上活活燒死了他。大臣們稟告說：『我們舊時的君王將要終結生命，請求為他準備一點微薄的祭品，以祭奠他的亡靈。』貪婪的國王說：『可以。』百官和百姓悲痛地堵塞了道路，他們跌倒、跳躍、翻滾，沒有一個不呼喊上天的。太子長生也假裝賣柴，站在父親面前。父親看到他，仰天說：『違背父親的教誨，心中懷著兇惡的毒念，積蓄著深重的怨恨，連累禍患萬代，這不是孝子啊。諸佛的四種平等慈悲的恩澤，德行覆蓋天地，我遵循這條道路，犧牲生命來救濟眾人，還擔心不能獲得孝道的微薄行為，更何況是為暴虐而報仇的人呢？不違揹我的話，才可以稱得上是孝啊。』兒子不忍心看父親死去，又回到深山裡。 『國王的生命結束了，太子哀號，血從口中流出，說：『我的君王雖然有臨終盡仁的教誨，我一定要違揹他，要誅殺這個毒害他的人。』於是他出去做傭工，為大臣種菜。大臣偶然到園子里，看到菜長得很好，問是什麼原因。園監回答說：『是從市場上雇了一個人，很擅長種菜。』大臣就問：『他什麼都會嗎？』回答說：『各種工匠的技巧，他都是最棒的。』大臣就請求國王讓他做上等的飯菜，比御廚做的還要好。國王說：『這些飯菜是誰做的？』大臣把情況告訴了他。國王就召見了他，讓他做廚監。他每件事都做得很好，被提拔為近臣，國王告訴他說：『長壽王子，是我的深仇大恨，現在讓你做我的屏障。』他立刻回答說：『是。』國王問：『你喜歡打獵嗎？』他回答說：『我喜歡。』

English version: The king said, 'You come to seek refuge with me, and it happens that I have lost my kingdom, and I have no way to help you. Isn't this very painful!' He wiped away his tears and said, 'I heard that the new king values me greatly. If you take my head, you can get a great reward.' The Brahmin replied, 'It's not like that. I remotely admire the Heavenly King's benevolence, which benefits all living beings, as vast as heaven and earth. That's why I left my homeland, hoping to save myself. Now you order me to be beheaded, I dare not accept the order.' The king said, 'My body is like a decaying vessel, how can I guarantee its long existence? People live and die, who can exist forever? If you don't take my head, I will also turn into dust.' The Brahmin said, 'The Heavenly King displays great benevolence, surely wanting to sacrifice his life to save the inferior. I only hope you let go and let me seek death myself.' The king immediately followed him, went to the old city gate, had him bound, and reported to the new king. 'The people of the country saw the king, and their cries of sorrow shook the entire nation. The Brahmin received the reward. The greedy king had him burned alive in the streets. The ministers reported, 'Our old king is about to end his life, we beg to prepare a small offering to commemorate his spirit.' The greedy king said, 'Okay.' The officials and the people were in grief, blocking the roads. They fell, jumped, and rolled, and none of them did not cry out to heaven. Prince Changsheng also pretended to sell firewood, standing in front of his father. His father saw him, looked up to the sky and said, 'Disobeying my father's teachings, harboring evil and poisonous thoughts, accumulating deep resentment, bringing disaster for generations, this is not a filial son. The four equal mercies of all Buddhas, their virtues cover heaven and earth. I follow this path, sacrificing my life to save the people, and I still worry that I cannot achieve the small act of filial piety, let alone those who seek revenge for tyranny? Not disobeying my words can be called filial piety.' The son could not bear to watch his father die, and returned to the deep mountains. 'The king's life ended, the prince cried out in sorrow, blood flowing from his mouth, saying, 'Although my king had the teaching of benevolence at the end of his life, I must disobey him, and I must kill this person who poisoned him.' So he went out to work as a laborer, planting vegetables for the minister. The minister happened to go to the garden, saw that the vegetables were growing very well, and asked why. The garden supervisor replied, 'I hired a person from the market, who is very good at planting vegetables.' The minister asked, 'Can he do everything?' He replied, 'He is the best at all kinds of craftsmanship.' The minister asked the king to have him make the best dishes, even better than the royal chef. The king said, 'Who made these dishes?' The minister told him the situation. The king summoned him and made him the kitchen supervisor. He did everything well, and was promoted to a close minister. The king told him, 'Prince Changshou is my deep enemy, now I will make you my shield.' He immediately replied, 'Yes.' The king asked, 'Do you like hunting?' He replied, 'I like it.'

。』王即出獵，馳馬逐獸與眾相失，唯與長生俱處山三日，遂至飢困，解劍授長生，枕其膝眠。長生曰：『今得汝不乎？』拔劍欲斬之，忽憶父命，曰：『違父之教，為不孝矣。』復劍而止。

「王寤曰：『屬夢長生欲斬吾首，將何以也？』對曰：『山有強鬼喜為灼熱，臣自侍衛，將何懼矣？』王復還臥，如斯三者也，遂投劍曰：『吾為仁父，原赦爾命。』王寤曰：『夢見長生原吾命矣。』太子曰：『長生者，吾身是也。念父追仇之於今矣。吾父臨沒口遺仁誡，令吾遵諸佛忍辱、惡來善往之道。而吾含極愚之性，欲以兩毒相注。三思父誡，三釋劍矣。愿大王疾相誅除重患也，身死神遷，惡意不生。』王悔過曰：『吾為暴虐，不別臧否。子之先君，高行純備，亡國不亡行，可謂上聖乎！子存親全行，可謂孝乎！吾為豺狼殘生茍飽，今命在子赦而不戮，后豈違之乎！今欲返國，由何道也？』對曰：『斯惑路者，吾之為也。』將王出林與群寮會。王曰：『諸君識長生不乎？』僉曰：『不識。』王曰：『斯即長生矣！今還其國，吾返本居。自今為伯仲，禍福同之。』立太子之日，率土悲喜交並莫不稱壽。貪王還其國，更相貢獻，遂致隆平。」

佛告諸沙門：「時長壽王者，吾身是也。太子者，阿難是。貪王者，調達是。調達世世毒意向我，我輒濟之。阿難與調達本自無怨，故不相害也。吾世世忍不可忍者，制意立行，故今得佛為三界尊。菩薩慈惠度無極行佈施如是

{ "translations": [ "現代漢語譯本：國王隨即出獵，騎馬追逐野獸，與眾人失散，只有和長生一起在山中待了三天，於是到了飢餓困頓的地步，解下佩劍交給長生，枕著他的膝蓋睡覺。長生說：『現在可以得到你了嗎？』拔出劍想要斬殺他，忽然想起父親的遺命，說：『違背父親的教誨，是不孝啊。』又把劍放回去了。", "國王醒來說：『剛才夢見長生想要砍我的頭，這將會怎麼樣呢？』（侍從）回答說：『山中有兇猛的鬼喜歡製造灼熱，臣下會親自侍衛，有什麼可害怕的呢？』國王又回去睡覺，像這樣三次，於是投下劍說：『我作為仁慈的父親，願意赦免你的性命。』國王醒來說：『夢見長生原諒了我的性命。』太子說：『長生，就是我自身啊。想到父親追殺仇敵直到今天。我的父親臨終時留下仁愛的告誡，讓我遵循諸佛的忍辱、以善報惡的道理。而我卻懷著極端的愚蠢，用兩種毒藥互相傾注。三次思考父親的告誡，三次放下劍了。希望大王儘快誅除這個重大的禍患，身死神靈遷徙，惡意就不會產生。』國王悔恨地說：『我暴虐無道，不辨善惡。你的先君，高尚的品行純粹完備，國家滅亡了，品行卻沒有滅亡，可以稱得上是上聖啊！你保全了親人，保全了品行，可以稱得上是孝啊！我像豺狼一樣殘害生命，茍且偷生，現在性命掌握在你的手中，你赦免我不殺，以後怎麼會違背呢！現在想要返回國家，走哪條路呢？』（太子）回答說：『這條迷惑的道路，是我造成的。』帶領國王走出樹林，與眾官員會合。國王說：『各位認識長生嗎？』眾人都說：『不認識。』國王說：『這就是長生啊！現在他要回到他的國家，我返回我原來的住處。從今以後我們是兄弟，禍福共同承擔。』在太子即位的那天，全國上下悲喜交加，沒有不稱頌萬歲的。貪婪的國王回到他的國家，互相進獻貢品，於是達到了隆盛太平的局面。」 , "佛告訴眾沙門：『當時的壽長國王，就是我的前身。太子，就是阿難。貪婪的國王，就是提婆達多。提婆達多世世代代都懷著毒害我的意圖，我總是救濟他。阿難與提婆達多本來就沒有怨恨，所以不會互相傷害。我世世代代忍受不能忍受的事情，控制自己的意念，樹立自己的行為，所以今天才能成佛，成為三界至尊。菩薩慈悲恩惠，度化無極，行佈施就像這樣。』" ], "english_translations": [ "English version: The king then went hunting, chasing beasts on horseback and got separated from the crowd, only staying with Changsheng in the mountains for three days. They reached a state of hunger and exhaustion, so he took off his sword and gave it to Changsheng, resting his head on his lap to sleep. Changsheng said, 'Can I get you now?' He drew his sword, intending to kill him, but suddenly remembered his father's dying words, saying, 'To disobey my father's teachings is unfilial.' He put the sword back.", "The king woke up and said, 'I just dreamt that Changsheng wanted to cut off my head, what will happen?' (The attendant) replied, 'There are fierce ghosts in the mountains that like to create scorching heat. I will personally guard you, what is there to fear?' The king went back to sleep, and this happened three times. Then he threw down his sword and said, 'As a benevolent father, I am willing to spare your life.' The king woke up and said, 'I dreamt that Changsheng forgave my life.' The crown prince said, 'Changsheng is myself. Thinking of my father chasing after enemies until today. My father left behind benevolent instructions on his deathbed, telling me to follow the Buddha's teachings of forbearance and repaying evil with good. But I harbored extreme foolishness, using two poisons to pour into each other. I thought about my father's instructions three times, and put down the sword three times. I hope that Your Majesty will quickly eliminate this great disaster, so that when the body dies and the spirit moves on, evil intentions will not arise.' The king repented and said, 'I was tyrannical and did not distinguish between good and evil. Your late father, his noble conduct was pure and complete. The country was destroyed, but his conduct was not. He can be called a supreme sage! You have preserved your family and your conduct, you can be called filial! I, like a jackal, have harmed lives and lived a life of ease. Now my life is in your hands, you have spared me and not killed me, how could I go against that in the future! Now I want to return to the country, which way should I go?' (The crown prince) replied, 'This confusing path was created by me.' He led the king out of the forest to meet with the officials. The king said, 'Do you all recognize Changsheng?' They all said, 'We do not.' The king said, 'This is Changsheng! Now he will return to his country, and I will return to my original residence. From now on, we are brothers, sharing both good and bad fortune.' On the day the crown prince ascended the throne, the whole country was filled with both sorrow and joy, and everyone praised him. The greedy king returned to his country, and they offered tributes to each other, thus achieving a prosperous and peaceful state.", "The Buddha told the monks, 'The King of Longevity at that time was my previous life. The crown prince was Ananda. The greedy king was Devadatta. Devadatta has harbored intentions to harm me in every lifetime, and I have always helped him. Ananda and Devadatta had no resentment to begin with, so they would not harm each other. I have endured the unbearable in every lifetime, controlling my thoughts and establishing my actions, so today I have become a Buddha, the supreme one in the three realms. The Bodhisattva's compassion and grace are boundless, and his acts of giving are like this.'" ] }

大正藏第 03 冊 No. 0152 六度集經

六度集經卷第二

吳康居國沙門康僧會譯佈施度無極章(此有四章)

（一一）波耶王經

「昔者波羅㮈國王名波耶，治國以仁，干戈廢，杖楚滅，囹圄毀，路無呼嗟，群生得所，國豐民熾，諸天嘆仁。王城廣長四百里，圍千六百里，王日飯此中人，皆從其愿。鄰國聞其國豐熟，災害消滅，與臣謀曰：『彼國豐熟兆民富樂，吾欲得之，往必克矣。』臣妾僉曰：『喜從王愿。』即興師之仁國。

「仁國群臣以聞，欲距之矣。仁王慘然而曰：『以吾一人之身，戮兆民身，愛吾一人命，杌兆民之命，一口再食、一身數衣，與時何諍？而去春天之德，取豺狼之殘乎？吾寧去一世之命，不去大志，恕己安群生，蓋天之仁也。』權謂臣曰：『各退，明日更議。』夜則逾城，遁邁入山坐一樹下。

「有梵志來，其年六十，問王曰：『彼仁國王萬福無恙乎？』答曰：『彼王已喪命矣。』梵志聞之頓地哀慟。王問之曰：『汝哀何甚重乎？』答曰：『吾聞彼王，仁逮群生潤如帝釋，故馳歸命；而彼凋喪，吾老窮矣。』王曰：『彼仁王者，我則是也。鄰國王聞吾國豐熟，民熾寶多，命其武士曰：「得吾首者，賞男女之使各千人，馬千疋、牛千頭，金銀各千斤。」今子取吾首，金冠及劍為明證，之彼王，所賞重多，可為傳世之資。吾心欣然也。』答曰：『不仁逆道，寧死不為也。』王曰：『斯翁恃吾以活，而令窮哉？吾今以首惠汝，令汝無罪

《六度集經》卷第一 大正藏第03冊 No. 0152 《六度集經》

《六度集經》卷第二

吳國康居沙門康僧會譯《佈施度無極章》（此有四章）

『從前，波羅奈國有一位國王名叫波耶，他以仁德治理國家，戰事平息，刑罰廢除，監獄空置，路上沒有哀嘆之聲，百姓安居樂業，國家富足，人民興旺，諸天都讚歎他的仁德。王城方圓四百里，周長一千六百里，國王每天供養城中百姓，都能滿足他們的願望。鄰國聽說他國家富饒，災害消除，就和大臣商議說：『那個國家富足，百姓安樂，我想要得到它，前往攻打必定能成功。』大臣們都說：『願意聽從大王的意願。』於是就興兵攻打仁德之國。

仁德之國的群臣把這件事稟告國王，想要抵抗敵軍。仁德之王悲傷地說：『因為我一個人的緣故，而使眾多百姓遭受殺戮，愛惜我一個人的性命，而使眾多百姓喪命，一個人吃兩頓飯，穿幾件衣服，又有什麼可爭的呢？難道要捨棄春天般的恩德，而採取豺狼般的殘暴嗎？我寧願捨棄一世的性命，也不放棄遠大的志向，寬恕自己，安定百姓，這才是上天的仁德啊。』於是就暫時對大臣們說：『你們都退下吧，明天再議。』當晚就翻越城墻，逃到山中，坐在一棵樹下。

有一位婆羅門來到這裡，他已經六十歲了，問國王說：『那位仁德的國王萬福安康嗎？』國王回答說：『那位國王已經喪命了。』婆羅門聽了，頓時倒在地上哀痛哭泣。國王問他說：『你為何如此悲痛呢？』婆羅門回答說：『我聽說那位國王，仁德恩澤百姓，像帝釋天一樣，所以前來歸順；而他卻已經去世，我老了，也窮困潦倒了。』國王說：『那位仁德的國王，我就是啊。鄰國國王聽說我國富饒，百姓興旺，寶物眾多，就命令他的武士說：「誰能取下我的頭，就賞賜男女奴僕各一千人，馬一千匹，牛一千頭，金銀各一千斤。」現在你取下我的頭，用金冠和寶劍作為憑證，去見那個國王，所得到的賞賜很多，可以作為傳世的財富。我心裡很高興啊。』婆羅門回答說：『這是不仁不義的逆道行為，我寧願死也不會做。』國王說：『這位老翁依靠我才能活下去，而現在卻要讓他窮困嗎？我現在把頭給你，讓你沒有罪過，』

The Sutra of the Six Perfections, Volume One Taisho Tripitaka Volume 03, No. 0152, The Sutra of the Six Perfections

The Sutra of the Six Perfections, Volume Two

Translated by the Śramaṇa Kang Senghui of Kangju, Wu, Chapter on the Perfection of Giving (This has four chapters)

(11) The Sutra of King Poye

'In the past, there was a king named Poye in the kingdom of Varanasi. He governed the country with benevolence. Wars ceased, punishments were abolished, prisons were empty, there were no cries of lament on the roads, all living beings found their place, the country was prosperous, and the people thrived. The heavens praised his benevolence. The royal city was four hundred li in length and breadth, with a circumference of sixteen hundred li. The king provided food for all the people in the city every day, fulfilling all their wishes. A neighboring country heard that his country was prosperous and that disasters had ceased, and they consulted with their ministers, saying, 『That country is prosperous and its people are happy. I want to obtain it. If we go to attack, we will surely succeed.』 The ministers all said, 『We are willing to follow the king』s wishes.』 So they raised an army to attack the benevolent country.

The ministers of the benevolent country reported this to the king, wanting to resist the enemy. The benevolent king said sadly, 『Because of me alone, many people will be killed. If I cherish my own life, many people will lose their lives. What is there to contend over eating two meals a day and wearing a few clothes? Should we abandon the virtue of spring and adopt the cruelty of wolves? I would rather give up my life in this world than abandon my great aspiration. To forgive myself and bring peace to all living beings is the benevolence of heaven.』 He then temporarily said to his ministers, 『You may all withdraw, and we will discuss this further tomorrow.』 That night, he climbed over the city wall, fled into the mountains, and sat under a tree.

A Brahmin came, who was sixty years old, and asked the king, 『Is the benevolent king well and safe?』 The king replied, 『That king has already lost his life.』 Upon hearing this, the Brahmin fell to the ground and wept bitterly. The king asked him, 『Why are you so deeply grieved?』 The Brahmin replied, 『I heard that the king was benevolent to all living beings, like the god Indra, so I came to submit to him. But he has already passed away, and I am old and impoverished.』 The king said, 『That benevolent king, I am he. The neighboring king heard that my country is prosperous, the people are thriving, and there are many treasures, so he ordered his warriors, saying, 「Whoever can take my head will be rewarded with one thousand male and female servants each, one thousand horses, one thousand cattle, and one thousand catties of gold and silver each.」 Now, if you take my head, using the golden crown and sword as proof, and go to that king, the reward will be great, and it can be your family』s wealth for generations. I am very happy about this.』 The Brahmin replied, 『This is an unrighteous and perverse act. I would rather die than do it.』 The king said, 『This old man relies on me to live, and now I am going to let him be impoverished? Now I will give you my head, so that you will not be guilty,』

。』起稽首十方，流涕誓曰：『群生危者，吾當安之；背真向邪者，吾當令歸命三尊。今以首拔子之窮，令子無罪矣。』引劍自毀，以濟彼難。

「梵志以首冠劍詣彼王所，王問舊臣：『仁王力當千人，而為此子所獲乎？』舊臣頓首躄地，哀慟痛莫能對。更問梵志，梵志本末陳之。兆民路踴巷哭，或吐血者，或息絕而尸視者。彼王逮臣武士，鉅細靡不噢咿。王仰天長嘆曰：『吾無道哉！殘天仁子矣。』取仁王尸及首，連之以金薄，其身坐著殿上，三十二年為天子，后乃立其子為王。鄰國靡不子愛之也。仁王壽終即生天上。」

佛告諸比丘：「仁王者，我身是。鄰國王者，目連是。其國群臣者，今諸比丘是。菩薩慈惠度無極行佈施如是。」

（一二）波羅㮈國王經

「昔者波羅㮈國王太子名迦蘭，兄弟二人，父王喪身，以國相讓，無適立者。兄將妻遁邁入山學道，止臨江水。時，他國有犯罪者，國政杌其手足、截其鼻耳，敗舡流之。罪人呼天相屬。道士聞之愴然，悲楚曰：『彼何人哉？厥困尤甚。夫弘慈恕己危命，濟群生之厄者，斯大士之業矣。』投身於水蕩波截流，引舟著岸，負之還居，勤心養護，瘡愈命全。積年有四，慈育無倦。

「妻淫無避與罪人通，謀殺其婿，曰：『子殺之，吾與子居。』罪人曰：『彼賢者矣，奈何殺之？』妻辭如前，罪人曰：『吾無手足，不能殺也。』妻曰：『子坐，吾自有計矣。』詐為首疾，告其婿曰：『斯必山神所為也，吾欲解之。明日從君以求祈福

現代漢語譯本：於是，他向十方稽首，流著眼淚發誓說：『眾生有危險的，我應當使他們平安；背離真理走向邪惡的，我應當使他們歸依三寶。現在我用我的頭來解除你的困境，讓你沒有罪過。』說完，他拔出劍自刎，以此來救濟他的危難。 梵志拿著人頭的劍來到國王那裡，國王問舊臣：『仁王的力量可以抵擋千人，卻被這孩子抓住了嗎？』舊臣叩頭倒地，悲痛得說不出話。國王又問梵志，梵志把事情的來龍去脈都說了。百姓在路上跳躍哭泣，有的吐血，有的氣息斷絕像死人一樣。國王和大臣武士，無論大小都悲傷不已。國王仰天長嘆說：『我太無道了！殘害瞭如此仁慈的人。』他取來仁王的屍體和頭顱，用金箔連線起來，把他的身體安放在殿上，自己做了三十二年的天子，後來才立他的兒子為王。鄰國沒有不愛戴他的。仁王死後就升到了天上。 佛告訴眾比丘：『仁王就是我的前身。鄰國的國王就是目連。那個國家的群臣，就是現在的各位比丘。菩薩的慈悲恩惠是無止境的，他行佈施就是這樣。』 從前，波羅㮈國的國王太子名叫迦蘭，兄弟二人，父王去世后，他們互相謙讓王位，沒有誰願意繼承。哥哥帶著妻子逃到山裡學道，住在江邊。當時，其他國家有犯罪的人，被砍斷手腳、割掉鼻子耳朵，用破船放逐。罪人呼天喊地。道士聽到後感到悲傷，說：『他們是什麼人啊？困境如此嚴重。能夠以慈悲之心，不顧自己的生命危險，來救濟眾生的危難，這才是大士的作為啊。』他跳入水中，撥開波浪，截斷水流，把船拉到岸邊，揹著罪人回家，勤心照顧，傷口痊癒，保全了性命。過了四年，他慈愛地養育罪人，沒有絲毫倦怠。 他的妻子卻淫亂無度，和罪人私通，謀劃殺害她的丈夫，說：『你殺了他，我就和你在一起。』罪人說：『他是賢德之人，怎麼能殺他呢？』妻子像之前那樣說，罪人說：『我沒有手腳，不能殺他。』妻子說：『你坐著，我自有辦法。』她假裝頭痛，告訴她的丈夫說：『這一定是山神作怪，我想解除它。明天我跟你一起去祈福。』

English version: Then, he bowed his head to the ten directions, shedding tears and vowing: 'Those who are in danger, I shall make them safe; those who turn away from the truth and towards evil, I shall make them return to the Three Jewels. Now, I shall use my head to relieve your plight, so that you will be without sin.' Having spoken, he drew his sword and took his own life, thereby saving him from his distress. The Brahmin took the head with the sword to the king. The king asked his old ministers: 'The Benevolent King's strength was equal to a thousand men, yet he was captured by this child?' The old ministers kowtowed and fell to the ground, grieving so much that they could not speak. The king then asked the Brahmin, who explained the whole story. The people in the streets jumped and cried, some vomited blood, and some lost their breath and looked like corpses. The king, his ministers, and warriors, both great and small, were all filled with sorrow. The king looked up to the sky and sighed, saying: 'I am so unrighteous! I have harmed such a benevolent person.' He took the Benevolent King's body and head, joined them with gold foil, and placed his body on the throne. He ruled as emperor for thirty-two years, and then established his son as king. The neighboring countries all loved him like a son. When the Benevolent King died, he was reborn in heaven. The Buddha told the monks: 'The Benevolent King was my former self. The king of the neighboring country was Maudgalyayana. The ministers of that country are the present monks. The Bodhisattva's compassion and kindness are boundless, and his practice of giving is like this.' In the past, the crown prince of the kingdom of Varanasi was named Kalan. He had a brother. After their father, the king, passed away, they yielded the throne to each other, and neither was willing to inherit it. The elder brother took his wife and fled into the mountains to study the Way, settling by a river. At that time, there were criminals from other countries who had their hands and feet cut off, their noses and ears severed, and were set adrift in broken boats. The criminals cried out to the heavens. The Taoist heard this and felt sorrow, saying: 'Who are these people? Their plight is so severe. To have compassion, to disregard one's own life, and to save living beings from distress, this is the work of a great being.' He jumped into the water, parted the waves, and stopped the current, pulling the boat to the shore. He carried the criminals home, diligently cared for them, and their wounds healed, saving their lives. For four years, he lovingly nurtured them without any weariness. His wife, however, was promiscuous and had an affair with the criminal, plotting to kill her husband, saying: 'If you kill him, I will be with you.' The criminal said: 'He is a virtuous man, how can I kill him?' The wife repeated her words, and the criminal said: 'I have no hands or feet, I cannot kill him.' The wife said: 'You sit still, I have my own plan.' She pretended to have a headache and told her husband: 'This must be the work of the mountain god, I want to resolve it. Tomorrow, I will go with you to pray for blessings.'

。』婿曰：『大善！』明日遂行山岸，高四十里，三面壁立，睹者皆懼。妻曰：『術法，子向日立，吾自祭之。』婿即向日，妻佯繞之數週，推落山下。山半有樹，樹葉致厚而柔軟也，道士攀枝得立，樹果甘美食之自全。樹側有龜，亦日食果，睹樹有人，懼不敢往。其饑五日冒昧趣果，兩俱無害，遂相摩近。道士超踴騎龜，龜驚跳下地；天神祐之，兩俱無損。

「因還故國，弟以國讓兄。兄以恕己弘慈拯濟群生。王治其國，日出佈施，四百里內，人車馬眾寶飯食自由，東西南北惠育如之。王功名周著，十方嘆德。

「妻以婿為死，國人無識己者，負杌婿入國，自陳：『結髮室家遭世衰亂，身更凋殘，服天王慈惠，故來乞丐。』國人嘉其如斯，教之曰：『天王普慈，育逮群生，明日當出東門佈施。汝其逆之，貴汝善行，賜汝必多。』

「明日從王乞丐，王默識之，具為群臣說妻本末。一臣曰：『當燒之。』一臣曰：『斬之。』執法大臣曰：『夫罪莫大於去正入邪，為悖逆之行者矣。當釘兇人著蠱女之背使長負焉。』群臣僉曰：『善哉。』『從其所好，執持之明矣。』王以十善化，民靡不欣戴。王逮臣民，終生天上；罪人夫妻，死入地獄。」

佛告諸比丘：「時王者，我身是。罪人者，調達是，妻者，懷杅女子是。菩薩慈惠度無極行佈施如是。」

（一三）薩和檀王經

「昔者國王號薩和檀，解曰一切施也，有所求索不逆人意。佈施如是，其王名字流聞八方，莫不聞知

現代漢語譯本：女婿說：『太好了！』第二天就沿著山崖走，山崖高四十里，三面都是峭壁，看到的人都感到害怕。妻子說：『這是法術，你面向太陽站立，我來祭祀你。』女婿就面向太陽，妻子假裝繞著他走了幾圈，把他推下山崖。山腰有棵樹，樹葉茂密而柔軟，道士抓住樹枝得以站立，樹上的果子甘甜美味，他靠吃果子保全了性命。樹旁有隻烏龜，也每天吃果子，看到樹上有人，害怕不敢靠近。它餓了五天，冒險去吃果子，兩者都沒有受到傷害，於是互相靠近。道士跳上烏龜背，騎著它，烏龜驚慌地跳到地上；天神保佑他們，兩者都沒有受傷。 現代漢語譯本：於是道士回到故國，弟弟要把王位讓給哥哥。哥哥以寬恕自己的心胸，弘揚慈悲來拯救百姓。國王治理國家，每天都佈施，方圓四百里內，人們的車馬、財寶、飯食都可以自由取用，東西南北都受到恩惠。國王的功德名聲遠播，十方都讚歎他的德行。 現代漢語譯本：妻子以為丈夫死了，國中沒有人認識她，她揹著木偶丈夫進入國都，自己陳述說：『我與丈夫結為夫妻，遭遇世道衰敗混亂，自身也變得殘破，蒙受天王的慈悲恩惠，所以來這裡乞討。』國人都讚賞她這樣，教導她說：『天王普施慈悲，恩澤萬物，明天將出東門佈施。你到那裡去迎接他，因為你行為善良，一定會得到很多賞賜。』 現代漢語譯本：第二天，她跟隨眾人向國王乞討，國王默默地認出了她，就向群臣講述了妻子的來龍去脈。一個大臣說：『應當燒死她。』一個大臣說：『應當斬殺她。』執法大臣說：『罪過沒有比背離正道、走向邪路更大的了，這是悖逆的行為。應當把這個兇人釘在蠱女的背上，讓她長久揹負。』群臣都說：『好啊。』『順從她所喜歡的，執持的道理就明白了。』國王用十善來教化，百姓沒有不歡喜擁戴的。國王和臣民，最終都升入天上；罪人夫妻，死後墮入地獄。』 現代漢語譯本：佛告訴眾比丘：『當時的國王，就是我的前身。罪人，就是提婆達多，妻子，就是懷杅女子。菩薩慈悲恩惠，度化眾生，行佈施就是這樣。』 現代漢語譯本：（一三）薩和檀王經 現代漢語譯本：『過去有個國王，名叫薩和檀，意思是『一切施捨』，凡是有人向他求取東西，他都不會違逆別人的意願。他佈施就是這樣，他的名字傳遍四方，沒有誰不知道的。

English version: The son-in-law said, 'Excellent!' The next day, they walked along a cliff, which was forty miles high, with sheer walls on three sides, causing all who saw it to be afraid. The wife said, 'This is magic. You stand facing the sun, and I will perform a ritual for you.' The son-in-law faced the sun, and the wife pretended to circle him several times before pushing him off the cliff. Halfway down the mountain, there was a tree with thick, soft leaves. The Taoist grabbed a branch and managed to stand, and the tree's fruit was sweet and delicious, which he ate to survive. Beside the tree was a turtle, which also ate the fruit daily. Seeing a person in the tree, it was afraid to approach. After five days of hunger, it ventured to eat the fruit, and neither was harmed, so they drew closer to each other. The Taoist jumped onto the turtle's back and rode it, and the turtle, startled, jumped to the ground; the gods protected them, and neither was injured. English version: Then the Taoist returned to his former kingdom, and his younger brother offered the throne to his elder brother. The elder brother, with a forgiving heart, promoted compassion to save the people. The king governed the country, giving alms daily. Within four hundred miles, people could freely use carriages, treasures, and food. The benefits extended to the east, west, south, and north. The king's merits and fame spread far and wide, and all praised his virtue. English version: The wife, thinking her husband was dead, and with no one in the kingdom recognizing her, carried a wooden effigy of her husband into the capital. She declared, 'My husband and I were married, but we encountered the decline and chaos of the world, and I have become broken. I have received the king's compassionate grace, so I have come here to beg.' The people of the kingdom praised her for this and taught her, 'The king bestows universal compassion, benefiting all living beings. Tomorrow, he will go out the east gate to give alms. You should go there to meet him, for your good deeds will surely be rewarded with many gifts.' English version: The next day, she followed the crowd to beg from the king. The king silently recognized her and told his ministers the whole story of his wife. One minister said, 'She should be burned to death.' Another minister said, 'She should be beheaded.' The minister of justice said, 'There is no greater crime than abandoning the right path and entering the wrong one; this is a rebellious act. This wicked person should be nailed to the back of the bewitching woman, so she will carry her forever.' The ministers all said, 'Excellent!' 'By following her desires, the principle of holding on is clear.' The king used the ten virtues to transform the people, and they all happily supported him. The king and his people eventually ascended to heaven; the sinful couple, after death, fell into hell. English version: The Buddha told the monks, 'The king at that time was my former self. The sinner was Devadatta, and the wife was the woman with the wooden effigy. The Bodhisattva's compassion and grace, in saving all living beings, is like this in giving alms.' English version: (13) The Sutra of King Sarvadana English version: 'In the past, there was a king named Sarvadana, which means 'giving all.' Whenever someone asked him for something, he would never refuse. He gave alms in this way, and his name spread throughout the eight directions, and no one did not know of him.'

。時，文殊師利慾往試之，化作年少婆羅門，從異國來詣王宮門，語守門者：『我從遠來，欲見大王。』時守門者即白如此。王甚歡喜，即出奉迎，如子見父，前為作禮，便請令坐。問訊：『道人所從來耶？冒涉涂路得無疲倦？』逝心言：『我在他國聞王功德，故來相見，今欲乞丐。』王言：『大善！所欲得者，莫自疑難。今我名為一切之施，欲求何等？』婆羅門言：『我不用余，欲得王身與我作奴，及王夫人為我作婢。若能爾者，便隨我去。』王甚歡悅，報言：『大善！今我身者，定自可得，愿屬道人供給使令。其夫人者，大國王女，當往問之。』

「時，王即入語夫人言：『今有道人，年少端正，從遠方來，欲乞我身持用作奴，今復並欲索卿作婢，當如之何？』其夫人言：『王報云何？』王言：『我已許之作奴，未許卿耳。』時夫人言：『王為相棄，獨自得便，不念度我。』是時夫人即隨王出，白道人言：『愿得以身供道人使。』

「時婆羅門復語王言：『審實爾不？吾今欲去。』王白道人：『我生布施，未曾有悔，從道人耳。』逝心曰：『汝當隨我，皆悉徒跣，不得著履，當如奴法，莫得不掩。』王與夫人，皆言：『唯諾。從大家教，不敢違命。』時，婆羅門便將奴婢涉道而去。文殊師利即以化人，代其王處及夫人身，領理國事令其如故。

「王夫人者，本大國王女，端正無雙，手足柔軟，生長深宮不更寒苦。又復重身懷妊數月，步隨大家舉身皆痛，足底破傷不能復前，疲極在後。時，婆羅門還顧罵言：『汝今作婢，當如婢法，不可以汝本時之態

現代漢語譯本：當時，文殊師利菩薩想要去試探他，就化作一個年輕的婆羅門，從別的國家來到王宮門前，對守門的人說：『我從遠方來，想要見大王。』守門的人立刻稟告了國王。國王非常高興，立刻出來迎接，像兒子見到父親一樣，上前行禮，然後請他坐下。國王問候道：『道人從哪裡來啊？長途跋涉一定很疲憊吧？』婆羅門說：『我在別的國家聽說國王的功德，所以特地來拜見，現在想乞討一些東西。』國王說：『太好了！你想要什麼，儘管說，不要有顧慮。我名為一切施捨，你想要什麼呢？』婆羅門說：『我不要其他東西，只想得到你的身體，讓我做奴隸，以及你的夫人，讓我做婢女。如果能這樣，我就跟你走。』國王非常高興，回答說：『太好了！我的身體，當然可以給你，願意聽從道人的吩咐。至於我的夫人，是大國王的女兒，我得去問問她。』 國王隨即進入宮中，告訴夫人說：『現在有個道人，年輕俊美，從遠方來，想要乞討我的身體，讓他做奴隸，現在又想讓你做婢女，你覺得怎麼樣？』夫人說：『大王怎麼回答的？』國王說：『我已經答應讓他做奴隸了，還沒答應你。』夫人說：『大王拋棄了我，自己方便，不考慮我。』這時，夫人就跟著國王出來，對婆羅門說：『我願意用我的身體供道人使喚。』 這時，婆羅門又對國王說：『真的嗎？我現在要走了。』國王對道人說：『我生來就喜歡佈施，從未後悔過，一切都聽從道人的。』婆羅門說：『你們要跟著我，都得光著腳，不能穿鞋，要像奴隸一樣，不能遮掩。』國王和夫人都說：『好的，聽從您的教誨，不敢違抗。』這時，婆羅門就帶著奴隸和婢女上路了。文殊師利菩薩就用化身代替了國王和夫人的身體，管理國家，一切如常。 國王的夫人，本來是大國王的女兒，容貌端莊，舉世無雙，手腳柔軟，在深宮中長大，沒有經歷過寒冷和辛苦。而且她還懷有幾個月的身孕，跟著大家走，全身疼痛，腳底破損，不能再往前走，疲憊地落在後面。這時，婆羅門回頭罵道：『你現在是婢女，就應該像婢女的樣子，不能像你以前那樣。』

English version: At that time, Manjushri Bodhisattva wanted to test him, so he transformed into a young Brahmin, came from another country to the palace gate, and said to the gatekeeper: 'I have come from afar and wish to see the king.' The gatekeeper immediately reported this to the king. The king was very happy and immediately came out to greet him, like a son seeing his father, bowing before him and then inviting him to sit down. The king inquired: 'Where do you come from, ascetic? You must be tired from the long journey?' The Brahmin said: 'I heard of the king's merits in another country, so I came to pay my respects, and now I wish to beg for something.' The king said: 'Excellent! Whatever you desire, just say it, do not hesitate. My name is giver of all, what do you want?' The Brahmin said: 'I do not want anything else, I only want your body to be my slave, and your wife to be my maid. If you can do this, I will go with you.' The king was very happy and replied: 'Excellent! My body, of course, is yours, I am willing to follow the ascetic's orders. As for my wife, she is the daughter of a great king, I must go and ask her.' The king then entered the palace and told his wife: 'Now there is an ascetic, young and handsome, who has come from afar, wanting to beg for my body to be his slave, and now he also wants you to be his maid, what do you think?' The wife said: 'What did the king answer?' The king said: 'I have already agreed to be his slave, but I have not agreed for you.' The wife said: 'The king has abandoned me, making it convenient for himself, without considering me.' At this time, the wife followed the king out and said to the Brahmin: 'I am willing to offer my body to serve the ascetic.' At this time, the Brahmin again said to the king: 'Is it really so? I am going now.' The king said to the ascetic: 'I have always loved giving, and have never regretted it, I will follow the ascetic's orders.' The Brahmin said: 'You must follow me, all barefoot, without shoes, you must be like slaves, and not cover yourselves.' The king and his wife both said: 'Yes, we will follow your teachings, and dare not disobey.' At this time, the Brahmin took the slaves and maid on the road. Manjushri Bodhisattva then used his transformation to replace the bodies of the king and his wife, managing the country, and everything was as usual. The king's wife, originally the daughter of a great king, with a dignified appearance, unparalleled, with soft hands and feet, grew up in the deep palace, and had not experienced cold and hardship. Moreover, she was several months pregnant, following everyone, her whole body ached, the soles of her feet were broken, and she could not go forward, falling behind in exhaustion. At this time, the Brahmin turned back and scolded: 'You are now a maid, you should act like a maid, not like you were before.'

。』夫人長跪白言：『不敢！但小疲極住止息耳。』㖑言：『疾來，促隨我后。』前到國市別賣奴婢，各與一主相去數里。

「時，有長者買得此奴，使守斯舍，諸有埋者令收其稅不得妄動。是時婢者，所屬大家夫人甚妒，晨夜令作初不懈息。其後數日時婢㝃娠所生男兒，夫人恚言：『汝為婢使，那得此兒？』促取殺之。隨大家教，即殺其兒，持行埋之。往到奴所，得共相見，言：『生一男兒，今日已死。不持錢來，今寧可得唐埋之不？』其奴報曰：『大家甚急！備聞此者，罪我不小。卿促持去，更索余處，不須住此。』王與夫人雖得相見，不說勤苦，各無怨心。

「如是言語須臾之頃，恍惚如夢，王及夫人自然還在本國中宮正殿上坐，如前不異，及諸群臣後宮婇女，皆悉如故，所生太子亦自然活。王及夫人心內自疑，何緣致此？文殊師利在虛空中，坐七寶蓮華上，現身色相，贊言：『善哉！今汝佈施，至誠如是。』王與夫人踴躍歡喜，即前作禮。文殊師利為說經法，三千剎土為大震動，覆一國人，皆發無上正真道意，王與夫人應時即得不起法忍。」

佛告阿難：「是時王者，即我身是。時夫人者，今俱夷是。時太子者今羅云是。」

佛言：「阿難！我宿命時，佈施如是，用一切人故不惜身命，至無數劫無有恨悔，無所榮冀，自致正覺。菩薩慈惠度無極行佈施如是。」

（一四）須大拏經

「昔者葉波國王號曰濕隨，其名薩阇，治國以正，黎庶無怨。王有太子，名須大拏，容儀光世，慈孝難齊，四等普護，言不傷人

現代漢語譯本：『夫人長跪說道：『不敢！只是稍微疲憊，停下來休息罷了。』那人說：『快來，趕緊跟在我後面。』然後到了國都的集市，分別賣掉奴婢，讓她們各自的主人相隔數里。 當時，有一位長者買下了這個女奴，讓她看守房屋，凡是有埋葬的人，就收取他們的稅，不得擅自行動。這時，這個女奴的主母非常嫉妒，早晚都讓她幹活，從不讓她休息。過了幾天，女奴懷孕生了一個男孩，主母生氣地說：『你是個婢女，怎麼會生孩子？』就催促著把孩子殺了。女奴聽從主母的命令，就殺了孩子，抱著去埋葬。她走到男奴那裡，得以相見，說：『我生了一個男孩，今天已經死了。沒有帶錢來，現在可以把孩子埋在這裡嗎？』男奴回答說：『主母非常著急！如果讓她知道這件事，我的罪過不小。你快點拿走，到別的地方去埋，不要留在這裡。』國王和夫人雖然得以相見，卻不說辛苦，各自都沒有怨恨之心。 這樣說了片刻，恍惚如夢一般，國王和夫人自然而然地回到了本國的宮殿正殿上坐著，和之前沒有什麼不同，群臣和後宮的嬪妃宮女，也都和原來一樣，所生的太子也自然復活了。國王和夫人在心裡感到疑惑，這是什麼緣故呢？文殊師利在虛空中，坐在七寶蓮花上，顯現出他的身形，讚歎道：『好啊！你們的佈施，如此至誠。』國王和夫人跳躍著歡喜，立刻上前行禮。文殊師利為他們宣說佛法，三千世界都為之震動，覆蓋了整個國家的人，都發起了無上正真道的心意，國王和夫人當時就得到了不起法忍。 佛告訴阿難：『當時的國王，就是我的前身。當時的夫人，就是現在的俱夷。當時的太子，就是現在的羅云。』 佛說：『阿難！我宿世的時候，佈施就是這樣，爲了所有的人而不吝惜自己的生命，經歷了無數劫都沒有怨恨後悔，也沒有任何的期望，自然而然地成就了正覺。菩薩的慈悲恩惠，度化眾生，無有窮盡，佈施就是這樣。』 『從前，葉波國的國王名叫濕隨，他的名字是薩阇，他以正道治理國家，百姓沒有怨言。國王有一個太子，名叫須大拏，容貌光彩照人，慈愛孝順無人能比，以四種平等心普護眾生，說話從不傷害他人。

English version: 『The lady knelt down and said, 『I dare not! I was just a little tired and stopped to rest.』 The man said, 『Come quickly, follow me closely.』 Then they arrived at the capital's market, where the slaves were sold separately, each to a master several miles apart. At that time, an elder bought this female slave and made her guard the house, collecting taxes from those who buried the dead, and forbidding her to act arbitrarily. At this time, the female slave's mistress was very jealous, making her work day and night without rest. After a few days, the female slave became pregnant and gave birth to a boy. The mistress angrily said, 『You are a slave, how could you have a child?』 She urged her to kill the child. The female slave obeyed her mistress's order, killed the child, and carried it to be buried. She went to the male slave, where they met, and said, 『I gave birth to a boy, and he died today. I didn't bring any money, can I bury him here?』 The male slave replied, 『The mistress is very anxious! If she finds out about this, my sin will be great. You must take him away quickly and bury him somewhere else, don't stay here.』 Although the king and queen were able to meet, they did not speak of their hardships, and neither held any resentment. After speaking like this for a short while, it was as if in a dream. The king and queen naturally returned to their palace in their own country, sitting in the main hall, just as before. The ministers and the concubines and palace maids were all as they had been, and the prince they had given birth to was also naturally alive. The king and queen were puzzled in their hearts, wondering what had caused this. Manjushri Bodhisattva appeared in the void, sitting on a seven-jeweled lotus flower, manifesting his form, and praised them, saying, 『Excellent! Your giving is so sincere.』 The king and queen jumped for joy and immediately bowed in reverence. Manjushri Bodhisattva preached the Dharma to them, and the three thousand worlds shook, covering the people of the entire country, and they all developed the intention of the unsurpassed true path. The king and queen then immediately attained the Dharma of non-arising forbearance. The Buddha told Ananda, 『The king at that time was my former self. The queen at that time was the present Kuji. The prince at that time was the present Rahula.』 The Buddha said, 『Ananda! In my past lives, my giving was like this, for the sake of all people, I did not begrudge my own life. I went through countless kalpas without resentment or regret, and without any expectations, I naturally attained perfect enlightenment. The compassion and kindness of the Bodhisattvas, in their endless practice of saving beings, is like this.』 (14) The Sutra of Sudana 『In the past, the king of Yebha was named Shisui, and his name was Saja. He governed the country with righteousness, and the people had no complaints. The king had a prince named Sudana, whose appearance was radiant, whose compassion and filial piety were unmatched, who protected all beings with four equal minds, and whose words never harmed others.』

。王有一子寶之無量，太子事親同之於天。有知之來，『常愿佈施拯濟群生，令吾後世受福無窮。愚者不睹非常之變，謂之可保。有智之士照有五家，乃尚佈施之士。十方諸佛、緣一覺、無所著尊，靡不嘆施為世上寶。』太子遂隆普施，惠逮眾生。欲得衣食者應聲惠之，金銀眾珍、車馬田宅，無求不與。光馨遠被，四海咨嗟。父王有一白象，威猛武勢躄六十象，怨國來戰，像輒得勝。

「諸王議曰：『太子賢聖無求不惠。遣梵志八人之太子所，令乞白象。若能得之，吾重謝子。』受命即行，著鹿皮衣履屣執瓶，𨱜杖遠涉，歷諸郡縣千有餘里，到葉波國，俱柱杖翹一腳向宮門立，謂衛士曰：『吾聞太子佈施貧乏潤逮群生，故自遠涉乞吾所乏。』衛士即入，如事表聞。太子聞之欣然馳迎，猶子睹親，稽首接足慰勞之曰：『所由來乎苦體如何？欲所求索以一腳住乎？』對曰：『太子德光周聞八方，上達蒼天下至黃泉，巍巍如太山，靡不嘆仰。卿為天人之子，吐言必信。審尚佈施不違眾愿者，今欲乞丐行蓮華上白象，像名羅阇和大檀。』太子曰：『大善！唯上諸君金銀雜寶恣心所求，無以自難。』即敕侍者，疾被白象金銀鞍勒牽之來矣。左持象勒，右持金甕，澡梵志手，慈歡授象。梵志大喜，即咒愿竟，俱升騎象含笑而去。

「相國百揆靡不悵然，僉曰：『斯象猛力之雄，國恃以寧，敵仇交戰，輒為震奔。而今惠仇國，將何恃？』俱現陳曰：『夫白象者，勢力能躄六十象，斯國卻敵之寶

現代漢語譯本：國王有一個兒子，珍貴無比，太子侍奉雙親如同對待上天一般。有見識的人說，『常愿佈施救濟眾生，使我後世享受無窮的福報。愚笨的人看不到世事無常的變化，認為福報可以永遠保持。有智慧的人能看到五家（指水、火、盜賊、惡子孫、官府）的威脅，所以崇尚佈施。十方諸佛、緣覺、無所執著的尊者，沒有不讚嘆佈施是世上的珍寶的。』太子於是大力推行佈施，恩惠遍及眾生。想要衣食的，應聲就給予；金銀珠寶、車馬田宅，沒有不給的。美名遠揚，四海都讚歎他。父王有一頭白象，威猛無比，能抵得上六十頭象的威力，敵國來犯，這頭象總能取勝。 諸位國王商議說：『太子賢明聖潔，沒有不施捨的。派八個婆羅門到太子那裡，讓他們乞討白象。如果能得到，我們重重感謝他。』他們接受命令就出發了，穿著鹿皮衣，腳穿草鞋，拿著瓶子，拄著枴杖，長途跋涉，經過各個郡縣一千多里，到達葉波國，一起拄著枴杖，翹著一隻腳站在宮門前，對衛士說：『我們聽說太子佈施貧乏，恩澤遍及眾生，所以從遠方趕來乞討我們所缺乏的東西。』衛士立即進去，如實稟報。太子聽了，高興地跑出來迎接，像兒子見到親人一樣，叩頭接足，慰問他們說：『你們從哪裡來？身體怎麼樣？想要什麼東西，為什麼要單腳站立？』他們回答說：『太子您的德行光輝普照八方，上達蒼天，下至黃泉，巍峨如泰山，沒有不讚嘆仰慕的。您是天人之子，說出的話一定可信。如果真的崇尚佈施，不違背眾人的願望，現在想乞討您那頭行走在蓮花上的白象，像的名字叫羅阇和大檀。』太子說：『太好了！各位上賓，金銀雜寶，你們隨意索取，不要為難自己。』立即命令侍者，趕快把白象套上金銀鞍轡牽來。太子左手拿著象的韁繩，右手拿著金瓶，給婆羅門洗手，歡喜地把象送給他們。婆羅門非常高興，唸完咒語，就一起騎上象，含笑而去。 相國和百官沒有不悵然若失的，都說：『這頭象勇猛無比，是國家賴以安寧的保障，敵國交戰，它總能使敵人潰敗。而現在卻把它送給了敵國，我們將來依靠什麼呢？』他們一起進諫說：『這頭白象，勢力能抵得上六十頭象，是國家抵禦敵人的寶貝。』

English version: The king had a son, immeasurably precious, and the prince served his parents as if they were heaven. Those with knowledge said, 'I always wish to give alms to save all living beings, so that my descendants may enjoy endless blessings. The foolish do not see the impermanent changes of the world, thinking that blessings can be kept forever. The wise see the threats from the five families (water, fire, thieves, wicked descendants, and government officials), so they value giving alms. The Buddhas of the ten directions, the Pratyekabuddhas, and the venerable ones who are free from attachments, all praise giving as the treasure of the world.' The prince then vigorously practiced giving, and his kindness reached all living beings. Those who wanted food and clothing were given it immediately; gold, silver, jewels, carriages, and houses were given without refusal. His fame spread far and wide, and the whole world praised him. The father king had a white elephant, which was extremely powerful, equal to sixty elephants, and when enemy countries attacked, this elephant always won. The kings discussed, saying, 'The prince is virtuous and holy, and he gives without refusal. Let us send eight Brahmins to the prince and ask them to beg for the white elephant. If they can get it, we will thank him greatly.' They accepted the order and set off, wearing deerskin clothes, sandals, carrying bottles, and walking with staffs. They traveled more than a thousand miles through various counties and arrived at the country of Yebuo. They stood together at the palace gate, leaning on their staffs and standing on one leg, and said to the guards, 'We have heard that the prince gives to the poor and his kindness reaches all living beings, so we have come from afar to beg for what we lack.' The guards immediately went in and reported the matter. The prince, upon hearing this, happily ran out to greet them, like a son seeing his parents. He bowed and touched their feet, and asked them, 'Where have you come from? How is your health? What do you want, and why are you standing on one leg?' They replied, 'Your virtue, Prince, shines in all directions, reaching the heavens above and the yellow springs below. It is as majestic as Mount Tai, and all admire it. You are the son of heaven, and your words must be trustworthy. If you truly value giving and do not go against the wishes of the people, we now wish to beg for your white elephant that walks on lotuses, the elephant named Luo She and Da Tan.' The prince said, 'Excellent! Honorable guests, gold, silver, and various treasures, take whatever you desire, do not hesitate.' He immediately ordered his attendants to quickly bring the white elephant, saddled with gold and silver. The prince held the elephant's reins in his left hand and a golden vase in his right, washed the Brahmins' hands, and happily gave them the elephant. The Brahmins were overjoyed, recited their blessings, and then rode away on the elephant, smiling. The prime minister and the officials were all dismayed, saying, 'This elephant is extremely powerful and is the country's guarantee of peace. When enemy countries attack, it always defeats them. But now it has been given to an enemy country, what will we rely on in the future?' They all advised, saying, 'This white elephant has the power of sixty elephants, and it is the country's treasure for defending against enemies.'

。而太子以惠重怨，中藏日虛，太子自恣佈施不休，數年之間，臣等懼舉國妻子必為施惠之物矣。』王聞其言，慘然久而曰：『太子好喜佛道，以赒窮濟乏慈育群生，為行之元首。縱得禁止假使拘罰，斯為無道矣。』百揆僉曰：『切磋之教儀無失矣，拘罰為虐臣敢聞之？逐令出國置於田野，十年之間令慚自悔，臣等之愿也。』王即遣使者就誥之曰：『像是國寶，惠怨胡為？不忍加罰，疾出國去。』使者奉命誥之如斯。太子對曰：『不敢違天命。愿乞佈施濟乏七日，出國無恨。』使者以聞，王曰：『疾去，不聽汝也。』使者反曰：『王命不從。』太子重曰：『不敢違天命。吾有私財，不敢侵國。』使者又聞，王即聽之。

「太子欣然敕侍者：『國中黎庶有窮乏者，勸之疾來，從其所欲恣之無違。國土官爵、田宅財寶，幻夢之類，靡不磨滅。』兆民鉅細奔詣宮門，太子以飲食衣被、七寶諸珍，恣民所欲佈施訖竟，貧者皆富。妻名曼坻，諸王之女，顏華韑耀，一國無雙，自首至足皆以七寶瓔珞。謂其妻曰：『起聽吾言，大王徙吾著檀特山，十年為限。汝知之乎？』妻驚而起，視太子淚出，且云：『將有何罪乃見迸逐，捐國尊榮處深山乎？』答其妻曰：『以吾佈施虛耗國內，名象戰寶以施怨家。王逮群臣恚逐我耳。』妻即稱願：『使國豐熟，王臣兆民富壽無極，惟當建志於彼山澤成道弘誓矣。』

「太子曰：『惟彼山澤恐怖之處，虎狼害獸難為止矣。又有毒蟲魍魎斃鬼、雷電霹靂風雨雲霧，其甚可畏。寒暑過度，樹木難依，蒺䔧礫石非卿所堪

而太子因為施恩過重而積怨，內庫日益空虛。太子恣意佈施，沒有停止，幾年之間，我們這些臣子擔心整個國家的妻兒都會成為他施捨的對象了。』國王聽了這話，臉色陰沉了很久，說：『太子喜歡佛道，用以賙濟窮困，救助貧乏，慈愛養育眾生，是行為的榜樣。即使禁止他，甚至拘禁懲罰他，這都是不合道義的。』百官都說：『規勸教導的禮儀沒有缺失，拘禁懲罰是暴虐的行為，我們怎敢進言？不如把他驅逐出國，安置在田野，十年之間讓他慚愧悔悟，這是我們這些臣子的願望。』國王就派遣使者去告誡太子說：『像是國家的寶物，你施恩卻招致怨恨，這是為什麼？我不忍心懲罰你，你趕快出國去吧。』使者奉命這樣告誡太子。太子回答說：『不敢違背天命。我希望請求佈施救濟貧乏七天，然後出國就沒有遺憾了。』使者把這話稟告國王，國王說：『趕快走，不聽你的。』使者回來稟告說：『太子不聽從您的命令。』太子又說：『不敢違背天命。我有私人的財產，不敢侵佔國家的。』使者又把這話稟告國王，國王就答應了他。 太子高興地命令侍者：『國內的百姓有貧困的，勸他們趕快來，讓他們隨意索取，不要違揹他們的意願。國土官爵、田宅財寶，都是像夢幻一樣的東西，沒有不消磨滅的。』百姓無論大小都奔向宮門，太子用飲食衣服、七寶珍寶，任憑百姓索取，佈施完畢，貧窮的人都變得富有了。他的妻子名叫曼坻，是各位國王的女兒，容貌美麗耀眼，全國沒有能比得上的，從頭到腳都佩戴著七寶瓔珞。他對妻子說：『起來聽我說，大王要把我遷徙到檀特山，期限是十年。你知道嗎？』妻子驚慌地站起來，看著太子流淚，並且說：『將有什麼罪過要被驅逐，拋棄國家的尊榮而到深山裡去呢？』太子回答妻子說：『因為我佈施耗盡了國內的財富，把名叫象的戰寶施捨給了仇家。國王和群臣惱怒而驅逐我罷了。』妻子就發願說：『愿國家豐收，國王大臣和百姓都富裕長壽，我應當在那山澤中立下志向，成就道業，弘揚誓願。』 太子說：『那山澤是恐怖的地方，虎狼猛獸難以制止。還有毒蟲魍魎、斃鬼、雷電霹靂、風雨雲霧，非常可怕。寒冷酷暑過度，樹木難以依靠，蒺藜礫石不是你所能忍受的。』

And the crown prince, due to excessive generosity, had accumulated resentment, and the treasury was becoming increasingly empty. The crown prince indulged in giving without ceasing, and within a few years, we, the ministers, feared that the wives and children of the entire nation would become objects of his charity.』 The king, upon hearing this, looked grim for a long time and said, 『The crown prince is fond of the Buddhist path, using it to aid the poor, relieve the needy, and compassionately nurture all beings, setting an example of conduct. Even if we were to prohibit him, or even detain and punish him, it would be unjust.』 All the officials said, 『The rituals of admonition and guidance have not been lacking; detention and punishment would be tyrannical. How could we dare to suggest it? It would be better to expel him from the country and place him in the wilderness, so that within ten years he might feel shame and repent. This is the wish of us ministers.』 The king then sent a messenger to admonish the crown prince, saying, 『The elephant is a national treasure. Why do you give charity and incur resentment? I cannot bear to punish you; leave the country quickly.』 The messenger conveyed the order to the crown prince. The crown prince replied, 『I dare not disobey the will of heaven. I wish to request seven days to give charity to relieve the poor, and then I will leave the country without regret.』 The messenger reported this to the king, who said, 『Leave quickly, I will not listen to you.』 The messenger returned and said, 『The crown prince does not obey your order.』 The crown prince then said, 『I dare not disobey the will of heaven. I have private wealth and dare not encroach upon the nation』s.』 The messenger reported this to the king, who then agreed. The crown prince happily ordered his attendants, 『Those in the country who are poor, urge them to come quickly, let them take whatever they desire, and do not deny their wishes. The land, official titles, fields, houses, and treasures are all like illusions, and nothing is imperishable.』 The people, both great and small, rushed to the palace gates. The crown prince used food, clothing, and various precious jewels to give to the people as they wished. After the giving was completed, the poor all became rich. His wife, named Mandi, was the daughter of various kings, with a beautiful and radiant face, unmatched in the entire country. From head to toe, she was adorned with seven-jeweled ornaments. He said to his wife, 『Rise and listen to me. The great king is going to move me to Mount Dandaka, with a limit of ten years. Do you know this?』 His wife rose in alarm, looked at the crown prince with tears, and said, 『What crime have you committed to be expelled, abandoning the honor of the nation to go to the deep mountains?』 The crown prince replied to his wife, 『Because I have given away the wealth of the country through charity, and given the war elephant named Xiang to my enemies. The king and his ministers are angry and are expelling me.』 His wife then made a vow, 『May the country be prosperous, may the king, ministers, and people be wealthy and live long lives. I shall establish my resolve in those mountains and marshes, achieve enlightenment, and propagate my vows.』 The crown prince said, 『That mountain and marsh is a terrifying place, where tigers and wolves are difficult to control. There are also poisonous insects, goblins, ghosts, thunder, lightning, wind, rain, and clouds, which are very frightening. The extreme cold and heat are excessive, trees are difficult to rely on, and the thorns and gravel are not something you can endure.』

。爾王者之子，生於榮樂、長於中宮，衣則細軟，飲食甘美，臥則帷帳，眾樂聒耳，愿則恣心。今處山澤，臥則草蓐、食則果蓏，非人所忍，何以堪之乎？』妻曰：『細靡眾寶帷帳甘美，何益於己？而與太子生離居乎？大王出時以幡為幟，火以煙為幟，婦人以夫為幟，吾恃太子猶孩恃親，太子在國佈施四遠，吾輒同願。今當歷險而猶留守榮，豈仁道哉？儻有來乞不睹所天，心之感絕，必死無疑。』太子曰：『遠國之人來乞妻子，吾無逆心。爾為情戀，儻違惠道都絕洪潤，壞吾重任也。』妻曰：『太子佈施睹世希有，當卒弘誓慎無倦矣。百千萬世，無人如卿逮佛重任，吾不敢違也。』太子曰：『善！』即將妻子詣母辭別，稽首于地愍然辭曰：『愿捐重思，保寧玉體，國事鞅掌愿數慈諫，無以自由枉彼天民。當忍不可忍，含忍為寶。』母聞訣辭顧謂侍曰：『吾身如石、心猶剛鐵，今有一子而見迸逐，吾何心哉？未有子時結愿求嗣，懷妊之日如樹含華，日須其成，天不奪愿令吾有子，今育成就而當生離乎？』夫人嬪妾，嫉者快喜不復相敬。

「大子妻兒稽首拜退，宮內鉅細靡不哽噎，出與百揆吏民哀訣，俱出城去，靡不竊云：『大子國之聖靈、眾寶之尊，二親何心而逐之乎？』大子坐城外謝諸送者，遣之還居。兆民拜伏，僉然舉哀，或有躄踴呼天，音響振國。與妻進道，自知去本國遠，坐一樹下。有梵志自遠來乞，解身寶服、妻子珠璣，盡以惠之，令妻子升車執轡而去。始欲就道，又逢梵志來從乞馬，以馬惠之；自於轅中挽車進道。又逢梵志來丐其車，即下妻子，以車惠之

現代漢語譯本：『您是國王的兒子，生於榮華富貴，長於深宮之中，穿的是細軟的衣裳，吃的是甘美的食物，睡的是有帷帳的床鋪，聽的是各種悅耳的音樂，想要什麼就有什麼。現在卻要身處山野，睡的是草墊，吃的是野果，這不是常人所能忍受的，您怎麼能受得了呢？』妻子說：『那些細軟的衣裳、眾多的寶物、有帷帳的床鋪和甘美的食物，對自身有什麼益處呢？難道要和太子您生離死別嗎？大王出征時用旗幟作為標誌，用煙火作為標誌，婦人以丈夫為標誌，我依靠太子就像孩子依靠父母一樣，太子在國中佈施四方，我總是心甘情願。現在應該歷經艱險卻要留守在安樂之地，這難道是仁義之道嗎？如果有人來乞討卻看不到您，心中感到絕望，必定會死無疑。』太子說：『遠方的人來乞討妻子，我不會有違逆之心。你因為情愛而留戀，如果違背了恩惠之道，就會斷絕廣大的恩澤，毀壞我的重任。』妻子說：『太子佈施的行為世間罕見，應當始終堅持自己的誓願，不要懈怠。千千萬萬世，沒有人能像您一樣承擔成佛的重任，我不敢違背您的意願。』太子說：『好！』於是帶著妻子到母親那裡辭別，跪在地上悲傷地說：『希望您放下憂慮，保重身體，國家大事繁忙，希望您多多慈愛地勸諫，不要因為自己的意願而冤枉百姓。要忍受不能忍受的事情，把忍耐當作珍寶。』母親聽到訣別的話，回頭對侍從說：『我的身體像石頭一樣堅硬，心像鋼鐵一樣剛強，現在只有一個兒子卻要被趕走，我怎麼能安心呢？沒有兒子的時候，我發願求子，懷孕的時候就像樹木含苞待放，每天都盼望著它長大，上天沒有違揹我的願望讓我有了兒子，現在他長大成人卻要生離死別嗎？』夫人和嬪妃們，那些嫉妒的人高興地幸災樂禍，不再互相尊重。 太子帶著妻子兒女跪拜退下，宮中上下沒有不哽咽的，出宮后與百官百姓悲傷地告別，一同出城而去，沒有不私下議論說：『太子是國家的聖靈，是眾寶的尊貴，二位父母怎麼忍心把他趕走呢？』太子在城外坐下，感謝送行的人，讓他們回去。百姓跪在地上，一起哀號，有的跌倒在地，呼天搶地，聲音震動全國。太子和妻子繼續趕路，知道離本國已經很遠了，就在一棵樹下休息。有個婆羅門從遠處來乞討，太子解下身上的寶物衣服，以及妻子身上的珠寶，全部施捨給他，讓妻子上車，自己拉著韁繩離開。剛要上路，又遇到一個婆羅門來乞討馬，就把馬施捨給他；自己就在車轅中拉著車前進。又遇到一個婆羅門來乞討車，就讓妻子下車，把車施捨給他。

English version: 'You are the son of a king, born into luxury and pleasure, raised in the inner palace, wearing fine and soft clothes, eating delicious food, sleeping in curtained beds, and listening to all kinds of pleasant music, with all your desires fulfilled. Now, you are in the mountains and marshes, sleeping on grass mats, eating wild fruits, which is unbearable for ordinary people. How can you endure it?' The wife said, 'What benefit do those fine clothes, numerous treasures, curtained beds, and delicious food have for oneself? Is it necessary to be separated from the prince? When the king goes to war, he uses banners as signs, and fire as signs, and a woman uses her husband as a sign. I rely on the prince like a child relies on their parents. When the prince gives alms in the country, I always share the same wish. Now, we should go through hardships, but you want to stay in comfort. Is this the way of benevolence? If someone comes to beg and does not see you, they will feel despair and surely die.' The prince said, 'If people from distant lands come to beg for wives, I will not have any rebellious thoughts. If you are attached to love and violate the way of grace, you will cut off the vast kindness and ruin my important task.' The wife said, 'The prince's act of giving is rare in the world. You should always uphold your vows and not be lazy. For countless ages, no one can bear the important task of becoming a Buddha like you. I dare not disobey your will.' The prince said, 'Good!' Then, he took his wife to say goodbye to his mother, knelt on the ground, and said sadly, 'I hope you will let go of your worries, take care of your health, and that you will give kind advice on national affairs. Do not wrong the people because of your own will. You must endure the unbearable and cherish patience as a treasure.' When the mother heard the farewell words, she turned to the attendants and said, 'My body is as hard as a stone, and my heart is as strong as steel. Now, I have only one son, and he is being driven away. How can I be at peace? When I had no son, I made a vow to have one. When I was pregnant, it was like a tree with buds, and I looked forward to its growth every day. Heaven did not go against my wish and gave me a son. Now that he has grown up, we must be separated?' The ladies and concubines, those who were jealous, were happy and gloating, and no longer respected each other. The prince, with his wife and children, bowed and retreated. Everyone in the palace was sobbing. After leaving the palace, they sadly bid farewell to the officials and people, and left the city together. Everyone was secretly saying, 'The prince is the holy spirit of the country, the most precious of all treasures. How can the two parents bear to drive him away?' The prince sat outside the city, thanked those who came to see him off, and asked them to return. The people knelt on the ground, wailing together. Some fell to the ground, crying out to the heavens, and the sound shook the country. The prince and his wife continued on their way, knowing that they were far from their country. They rested under a tree. A Brahmin came from afar to beg. The prince took off his precious clothes and the jewelry from his wife and gave it all to him. He let his wife get on the carriage and took the reins to leave. Just as they were about to set off, another Brahmin came to beg for the horse. He gave the horse to him. He then pulled the carriage himself. Then, another Brahmin came to beg for the carriage. He let his wife get off the carriage and gave the carriage to him.

。太子車馬衣裘身寶雜物，都盡無餘，令妻嬰女，己自抱男。處國之時，施彼名象眾寶車馬，至見毀逐，未曾恚悔，和心相隨，歡喜入山。三七二十一日乃到檀特山中。

「太子睹山樹木茂盛，流泉美水甘果備焉，鳧雁鴛鴦遊戲其間，百鳥嚶嚶相和悲鳴。太子睹之謂其妻曰：『爾觀斯山，樹木參天鮮有折傷，群鳥悲鳴，每處有泉，眾果甚多以為飲食；唯道是務，無以違誓。』山中道士皆守節好學，有一道士名阿周陀，久處山間有玄妙之德。即與妻子詣之稽首，卻叉手立，向道士曰：『吾將妻子來斯學道，愿垂洪慈，誨成吾志也。』道士誨之，太子則焉，柴草為屋，結髮葌服，食果飲泉。男名耶利，衣小草服，從父出入；女名罽拏延，著鹿皮衣，從母出入。處山一宿，天為增泉其味重甘，生藥樹木名果茂盛。

「後有鳩留縣老貧梵志，其妻年豐，顏華端正，提瓶行汲。道逢年少遮要，調曰：『爾居貧乎無以自全，貪彼老財庶以歸居。彼翁學道內否不通，教化之紀，希成一人。專愚𢤱悷，爾將所貪乎？顏狀丑黑，鼻正匾𠥶，身體繚戾，面皺唇䫂(丁可反)，言語蹇吃，兩目又青，狀類若鬼，舉身無好，孰不惡憎？爾為室家，將無愧厭乎？』婦聞調婿，流淚而云：『吾睹彼翁鬢鬚正白，猶霜著樹。朝夕希心，欲其早喪。未即從愿，無如之何？』歸向其婿，如事具云，曰：『子有奴使，妾不行汲。若其如今，吾去子矣。』婿曰：『吾貧，緣獲給使乎？』妻曰：『吾聞佈施上士名須大拏，洪慈濟眾虛耗其國。王逮群臣，徙著山中。其有兩兒，乞則惠卿

現代漢語譯本：太子所有的車馬、衣物、珍寶以及其他雜物，全都蕩然無存。他讓妻子抱著年幼的女兒，自己則抱著兒子。當他在國內時，曾將名貴的象、眾多的珍寶和車馬施捨給他人，如今卻遭到驅逐，但他從未因此感到怨恨或後悔，而是心平氣和地與家人一同歡喜地進入山中。他們走了二十一天才到達檀特山。 太子看到山中樹木茂盛，清澈的泉水甘甜，各種水果應有盡有，野鴨、大雁、鴛鴦在其中嬉戲，百鳥鳴叫，聲音和諧動聽。太子看到此景，對妻子說：『你看這座山，樹木高聳入雲，很少有折斷的，群鳥鳴叫，處處都有泉水，各種水果很多，可以用來充飢。我們只需專心修道，不要違背誓言。』山中的道士都遵守戒律，勤奮好學。其中有一位道士名叫阿周陀，長期居住在山中，擁有高深的道行。太子便帶著妻子兒女前去拜見，行禮后叉手站立，對道士說：『我帶著妻子兒女來這裡學道，希望您能慈悲教誨，幫助我實現志向。』道士答應了他。太子便用柴草搭建房屋，束髮穿上草衣，以水果和泉水為食。兒子名叫耶利，穿著小草衣，跟隨父親出入；女兒名叫罽拏延，穿著鹿皮衣，跟隨母親出入。他們在山中住了一晚，上天便為他們增加了泉水，味道更加甘甜，藥草樹木和名貴水果也更加茂盛。 後來，鳩留縣有一位年老的貧窮婆羅門，他的妻子正值壯年，容貌端莊美麗。她提著水瓶去汲水，在路上遇到一位年輕男子攔住她，調戲她說：『你家貧窮，無法自給自足，貪圖老頭的錢財才嫁給他。那個老頭學道，內心愚鈍，不通教化，很難修成正果。他既愚蠢又固執，你貪圖他什麼呢？他長得又醜又黑，鼻子扁平，身體扭曲，臉上佈滿皺紋，嘴唇外翻，說話結巴，兩眼發青，樣子像鬼一樣，渾身上下沒有一點好處，誰不厭惡憎恨他呢？你和他做夫妻，難道不感到羞愧厭惡嗎？』婦人聽了年輕男子的調戲，流著淚說：『我看到那個老頭鬢髮斑白，像霜雪覆蓋在樹上一樣。我早晚都盼著他早點死，但至今未能如願，真是無可奈何！』她回家后把事情原原本本地告訴了丈夫，說：『你有奴僕使喚，我不用去汲水。如果像現在這樣，我就要離開你了。』丈夫說：『我這麼貧窮，哪裡能有奴僕使喚呢？』妻子說：『我聽說佈施上士須大拏，他慈悲為懷，救濟眾人，耗盡了國家的財富。國王和群臣把他流放到山中。他有兩個孩子，如果有人去乞討，他就會施捨。』

English version: The prince's carriages, clothes, treasures, and all other belongings were completely gone. He had his wife carry their young daughter, while he himself carried their son. When he was in the kingdom, he had given away precious elephants, numerous treasures, and carriages. Now, he was being exiled, but he never felt resentment or regret. Instead, he peacefully and joyfully entered the mountains with his family. They traveled for twenty-one days before reaching Mount Dandaka. The prince saw that the mountains were lush with trees, the clear springs were sweet, and various fruits were abundant. Ducks, geese, and mandarin ducks played among them, and hundreds of birds sang in harmonious melodies. Upon seeing this, the prince said to his wife, 'Look at these mountains. The trees reach the sky, and few are broken. The birds sing, there are springs everywhere, and there are many fruits for us to eat. We should only focus on cultivating the Way and not break our vows.' The ascetics in the mountains all observed the precepts and were diligent in their studies. One ascetic named Ajita had lived in the mountains for a long time and possessed profound virtue. The prince took his wife and children to pay respects to him. After bowing, they stood with their hands clasped and said to the ascetic, 'I have brought my wife and children here to learn the Way. I hope you will have compassion and teach us, helping us to achieve our goals.' The ascetic agreed. The prince then built a hut with firewood, tied up his hair, wore grass clothes, and ate fruits and drank from the springs. His son, named Jali, wore small grass clothes and followed his father. His daughter, named Krishnajina, wore deerskin clothes and followed her mother. After they spent one night in the mountains, the heavens increased the springs, making their taste even sweeter, and the medicinal herbs, trees, and precious fruits grew more abundantly. Later, in the town of Kurura, there was an old, poor Brahmin whose wife was in her prime, with a beautiful and dignified appearance. She was carrying a water jar to fetch water when a young man stopped her on the road and teased her, saying, 'Your family is poor and cannot support itself. You married that old man because you were greedy for his wealth. That old man is studying the Way, but he is foolish and ignorant, and he is unlikely to achieve enlightenment. He is both foolish and stubborn. What do you find desirable in him? He is ugly and dark, with a flat nose, a twisted body, a wrinkled face, protruding lips, a stutter, and blue eyes. He looks like a ghost. There is nothing good about him. Who wouldn't hate and despise him? How can you not feel ashamed and disgusted to be his wife?' Upon hearing the young man's teasing, the woman wept and said, 'I see that old man's hair is white, like frost on a tree. I wish for him to die soon, but it has not happened yet. What can I do?' When she returned home, she told her husband everything that had happened and said, 'You have servants to use, so I don't need to fetch water. If things continue like this, I will leave you.' The husband said, 'I am so poor, how can I have servants?' The wife said, 'I heard that the great almsgiver Sudana is compassionate and helps everyone, exhausting the wealth of the kingdom. The king and his ministers exiled him to the mountains. He has two children, and if someone begs from him, he will give it to them.'

「妻數有言，愛婦難違，即用其言，到葉波國，詣宮門曰：『太子安之乎？』衛士上聞。王聞斯言，心結內塞，涕泣交流，有頃而曰：『太子見逐，惟為斯輩；而今復來乎？』請現勞俫，問其所以。對曰：『太子潤馨，遐邇詠歌，故遠歸命，庶自穌息。』王曰：『太子眾寶佈施都盡，今處深山，衣食不充，何以惠子？』對曰：『德徽巍巍，遠自竭慕，貴睹光顏，沒齒無恨也。』王使人示其徑路。

「道逢獵士，曰：『子經歷諸山，寧睹太子不？』獵士素知太子迸逐所由，勃然罵曰：『吾斬爾首，問太子為乎？』梵志恧然而懼曰：『吾必為子所殺矣！當權而詭之耳。』曰：『王逮群臣令呼太子還國為王。』答曰：『大善！』喜示其處。

「遙見小屋，太子亦睹其來。兩兒睹之中心怛懼，兄弟俱曰：『吾父尚施，而斯子來，財盡無副，必以吾兄弟惠與之。』攜手俱逃。母故掘蔭其陷容人，二兒入中以柴覆上，自相誡曰：『父呼無應也。』

「太子仰問，請其前坐，果漿置前。食果飲畢，慰勞之曰：『歷遠疲倦矣！』對曰：『吾自彼來，舉身惱痛，又大飢渴。太子光馨，八方嘆懿，巍巍遠照。有如太山，天神地祇，孰不甚善，今故遠歸窮，庶延微命。』太子惻然曰：『財盡無惜矣。』梵志曰：『可以二兒給養吾老矣。』答曰：『子遠來求兒，吾無違心。』太子呼焉，兄弟懼矣。又相謂曰：『吾父呼求，必以惠鬼也。』違命無應

『妻子多次說過，愛妻之言難以違背，就按她說的，到了葉波國，到宮門前說：『太子安好嗎？』衛士上報。國王聽到這話，心中鬱結，淚流滿面，過了一會兒說：『太子被驅逐，都是因為這些人；現在又來了嗎？』請他進來慰勞，問他來的原因。他回答說：『太子潤馨，遠近都在歌頌，所以我遠道而來歸順，希望能得到安息。』國王說：『太子把所有寶物都佈施完了，現在身處深山，衣食不足，拿什麼來款待你呢？』他回答說：『您的德行光輝偉大，我從遠方竭力仰慕，能見到您的容顏，死而無憾。』國王派人給他指路。 『路上遇到一個獵人，問：『你走過這些山，有沒有看到太子？』獵人早就知道太子被驅逐的原因，勃然大怒罵道：『我砍下你的頭，問太子幹什麼？』梵志害怕了，說：『我肯定會被他殺掉！只能暫時欺騙他。』說：『國王命令群臣召回太子回國為王。』獵人回答說：『太好了！』高興地給他指路。 『遠遠地看到小屋，太子也看到他來了。兩個孩子看到他，心中非常害怕，兄弟倆一起說：『父親連自己都佈施了，而這個人來了，我們家財都用盡了，肯定會把我們兄弟倆送給他。』他們手牽著手一起逃跑。母親事先挖了一個可以藏人的坑，兩個孩子進入坑中，用柴草蓋上，互相告誡說：『父親叫我們也不要答應。』 『太子抬頭問他，請他坐到前面，把果漿放在他面前。吃完果子喝完漿，慰勞他說：『走了很遠，一定很疲憊吧！』他回答說：『我從那邊來，渾身疼痛，又飢又渴。太子光輝美好，四方都在讚歎，光芒遠照。就像泰山一樣，天神地祇，誰不敬佩，現在我遠道而來投靠，希望能延續微薄的生命。』太子悲傷地說：『家財都用盡了，不要可惜了。』梵志說：『可以用兩個孩子來供養我的晚年。』太子回答說：『你遠道而來求孩子，我不會違揹你的心願。』太子呼喚他們，兄弟倆害怕了。又互相說：『父親叫我們，肯定是要把我們送給鬼。』不聽從命令，沒有迴應。

'My wife has repeatedly said that it's hard to disobey a loving wife's words, so I followed her advice and came to the country of Yebuo. I went to the palace gate and said, 'Is the prince well?' The guards reported it. Upon hearing this, the king's heart was heavy, and tears streamed down his face. After a while, he said, 'The prince was exiled because of these people; and now they've come again?' He asked them to come in and be comforted, and inquired about their purpose. He replied, 'Prince Runxin is praised far and wide, so I have come from afar to submit, hoping to find peace.' The king said, 'The prince has given away all his treasures, and now he is in the deep mountains, lacking food and clothing. What can I use to treat you?' He replied, 'Your virtue is glorious and great, I have come from afar to admire you. To see your face, I would have no regrets even in death.' The king sent someone to show him the way. 'On the road, he met a hunter and asked, 'Have you seen the prince while traveling through these mountains?' The hunter, who knew why the prince had been exiled, angrily cursed, 'I will cut off your head, what do you want with the prince?' The Brahmin was frightened and said, 'I will surely be killed by him! I must deceive him for now.' He said, 'The king has ordered his ministers to summon the prince back to the country to be king.' The hunter replied, 'That's great!' and happily showed him the way. 'From afar, he saw a small hut, and the prince also saw him coming. The two children were very frightened when they saw him. The brothers said together, 'Our father has given away everything, and this person has come. Our family's wealth is all gone, he will surely give us brothers to him.' They held hands and ran away together. Their mother had previously dug a pit where people could hide. The two children entered the pit, covered it with firewood, and warned each other, 'Don't answer even if father calls us.' 'The prince looked up and asked him to sit in front, placing fruit juice before him. After eating the fruit and drinking the juice, he comforted him, saying, 'You must be tired from traveling so far!' He replied, 'I came from there, my whole body is in pain, and I am very hungry and thirsty. Prince, your glory is beautiful, and all directions praise you, your light shines far. Like Mount Tai, gods and spirits, who does not admire you, now I have come from afar to rely on you, hoping to extend my meager life.' The prince said sadly, 'Our family's wealth is all gone, don't worry about it.' The Brahmin said, 'You can use the two children to support my old age.' The prince replied, 'You have come from afar seeking children, I will not go against your wishes.' The prince called them, and the brothers were frightened. They said to each other, 'Father is calling us, he must be giving us to a ghost.' They disobeyed the order and did not respond.

。太子隱其在陷，發柴睹之，兒出抱父戰慄涕泣，呼號且言：『彼是鬼也！非梵志矣！吾數睹梵志，顏類未有若茲，無以吾等為鬼作食。吾母採果來歸何遲？今日定死，為鬼所啖。母歸索吾，當如牛母索其犢子，狂走哀慟。父必悔矣。』太子曰：『自生布施未嘗微悔，吾以許焉，爾無違矣。』梵志曰：『子以普慈相惠，兒母歸者即敗子洪潤違吾本願，不如早去。』太子曰：『卿愿求兒，故自遠來，終不敢違，便可速邁。』

「太子右手沃澡，左手持兒，授彼梵志。梵志曰：『吾老氣微，兒舍遁邁之其母所，吾緣獲之乎？太子弘惠，縛以相付。』太子持兒令梵志縛，自手執繩端，兩兒躄身宛轉父前，哀號呼母曰：『天神地祇山樹諸神一哀，告吾母意云：「兩兒以惠人，宜急舍彼果，可一相見。」』哀感二儀，山神愴然，為作大響有若雷震。母時採果，心為忪忪，仰看蒼天不睹雲雨，右目瞤左腋癢，兩乳湩流出相屬，母惟之曰：『斯怪甚大！吾用果為？急歸視兒，將有他乎？』委果旋歸，惶惶如狂。

「帝釋唸曰：『菩薩志隆，欲成其弘誓之重任，妻到壞其高志也。』化為師子，當道而蹲。婦曰：『卿是獸中之王，吾亦人中王子，俱止斯山，吾有兩兒皆尚微細，朝來未食須望我耳。』師子避之，婦得進路。回覆於前化作白狼，婦辭如前，狼又避焉。又化為虎，適梵志遠，乃遂退矣。

「婦還，睹太子獨坐，慘然怖曰：『吾兒如之而今獨坐，兒常望睹吾以果歸，奔走趣吾，躄地復起，跳踉喜笑，曰：「母歸矣，饑兒飽矣

現代漢語譯本：太子隱藏在陷阱里，（樵夫）砍柴時看到了他，（樵夫的）兒子出來抱著父親，戰慄哭泣，大聲喊叫說：『他是個鬼啊！不是婆羅門！我多次見過婆羅門，面容沒有像這樣的，不要讓我們被鬼吃掉。我母親採果子回來怎麼這麼晚？今天肯定要死了，被鬼吃掉了。母親回來找我，會像母牛找小牛一樣，瘋狂奔走，悲傷哭泣。父親一定會後悔的。』太子說：『我自從出生以來佈施，從未有過絲毫後悔，我已經答應了他，你不要違背。』婆羅門說：『您以普遍的慈悲心施捨，如果孩子的母親回來，就會破壞您廣大的恩澤，違揹我本來的願望，不如早點離開。』太子說：『您想要孩子，所以從遠方而來，我終究不敢違背，您可以快點走。』 太子用右手洗手，左手抱著孩子，交給那個婆羅門。婆羅門說：『我年老體衰，孩子會逃跑回到他母親那裡，我怎麼能抓到他呢？太子您如此大恩大德，用繩子綁起來交給我吧。』太子抱著孩子讓婆羅門綁，自己拿著繩子的另一端，兩個孩子趴在地上在父親面前打滾，哀號著呼喚母親說：『天神地祇山樹諸神啊，請可憐可憐我們，告訴我的母親說：「兩個孩子被施捨給別人了，應該趕快放下果子，可以見上一面。」』他們的哀號感動了天地，山神也感到悲傷，發出巨大的響聲，像雷鳴一樣。母親當時正在採果子，心裡感到驚慌，抬頭看天，沒有看到雲雨，右眼皮跳，左腋窩發癢，兩乳汁液流出，相互連線，母親心想：『這太奇怪了！我還要果子乾什麼？趕快回去看看孩子，是不是有什麼事？』於是放下果子，急忙回去，惶恐得像發瘋一樣。 帝釋天心想：『菩薩的志向遠大，想要成就他弘大的誓願，妻子來了會破壞他高尚的志向。』於是化作獅子，蹲在路中間。婦人說：『您是野獸中的王者，我也是人中的王子，都住在這座山上，我有兩個孩子都還很小，早上還沒吃飯，正等著我呢。』獅子避開了她，婦人得以繼續前進。帝釋天又在前面化作白狼，婦人像之前一樣說，狼也避開了。又化作老虎，等婆羅門走遠了，才退去。 婦人回來，看到太子獨自坐著，驚恐地說：『我的孩子呢？現在你獨自坐著，孩子們總是盼著我帶著果子回來，跑著來找我，摔倒了又爬起來，跳著笑著說：「母親回來了，飢餓的孩子可以吃飽了。」』

English version: The prince was hidden in the pit, and the woodcutter saw him while chopping wood. The woodcutter's son came out, hugged his father, trembling and weeping, shouting: 'He is a ghost! Not a Brahmin! I have seen Brahmins many times, and their faces are not like this. Don't let us be eaten by ghosts. Why is my mother so late in returning from picking fruit? She will surely die today, eaten by ghosts. When my mother comes back looking for me, she will be like a cow looking for her calf, running wildly and crying sadly. Father will surely regret it.' The prince said, 'Since I was born, I have never regretted giving alms. I have already promised him, and you must not go against it.' The Brahmin said, 'You are giving with universal compassion. If the children's mother returns, it will ruin your great kindness and go against my original wish. It is better to leave early.' The prince said, 'You wanted children, so you came from afar. I will not go against it. You can leave quickly.' The prince washed his right hand and held the child with his left hand, handing him to the Brahmin. The Brahmin said, 'I am old and weak. The child will run away back to his mother. How can I catch him? Prince, you are so kind and virtuous, please tie him up and give him to me.' The prince held the child and let the Brahmin tie him up, holding the other end of the rope himself. The two children lay on the ground, rolling in front of their father, crying and calling for their mother, saying, 'Gods of heaven and earth, gods of the mountains and trees, please have mercy on us and tell our mother: "The two children have been given away. You should quickly put down the fruit and come to see them one last time."' Their cries moved heaven and earth. The mountain god also felt sad and made a loud noise like thunder. The mother was picking fruit at the time, and her heart was alarmed. She looked up at the sky and saw no clouds or rain. Her right eyelid twitched, her left armpit itched, and milk flowed from both breasts, connecting to each other. The mother thought, 'This is very strange! What do I need the fruit for? I must go back quickly to see the children. Is something wrong?' So she put down the fruit and hurried back, panicked like a madwoman. The Emperor of Heaven thought, 'The Bodhisattva's ambition is great. He wants to fulfill his great vow. His wife's arrival will ruin his noble ambition.' So he transformed into a lion and squatted in the middle of the road. The woman said, 'You are the king of beasts, and I am a prince among humans. We both live on this mountain. I have two children who are still very young. They haven't eaten this morning and are waiting for me.' The lion avoided her, and the woman was able to continue on her way. The Emperor of Heaven then transformed into a white wolf in front of her. The woman said the same thing as before, and the wolf also avoided her. He then transformed into a tiger. After the Brahmin had gone far away, he retreated. The woman returned and saw the prince sitting alone. She said in fear, 'Where are my children? Now you are sitting alone. The children always look forward to me returning with fruit, running to me, falling down and getting up again, jumping and laughing, saying, "Mother is back, the hungry children can eat."'

。」今不睹之，將以惠人乎？吾坐兒立各在左右，睹身有塵，競共拂拭。今兒不來，又不睹處，卿以惠誰？可早相語。禱祀乾坤，情實難云，乃致良嗣。今兒戲具，泥像泥牛、泥馬泥豬，雜巧諸物縱橫于地，睹之心感，吾且發狂，將為虎狼鬼𩲐盜賊吞乎？疾釋斯結，吾必死矣！』太子久而乃言：『有一梵志來索兩兒云：「年盡命微欲以自濟。」吾以惠之。』婦聞斯言，感踴躄地，宛轉哀慟流淚且云：『審如所夢，一夜之中夢睹老𥥧貧窶梵志，割吾兩乳執之疾馳；正為今也。』哀慟呼天，動一山間。云：『吾子如之，當如行求乎？』

「太子睹妻哀慟尤甚，而謂之曰：『吾本盟爾隆孝奉遵，吾志大道，尚濟眾生，無求不惠，言誓甚明。而今哀慟，以亂我心？』妻曰：『太子求道，厥勞何甚？夫士家尊在於妻子之間，靡不自由，豈況人尊乎？愿曰：「所索必獲，如一切智。」』

「帝釋諸天僉然議曰：『太子弘道普施無蓋，試之以妻觀心如何。』釋化為梵志來之其前，曰：『吾聞子懷以乾坤之仁，普濟群生布施無逆，故來歸情，子妻賢貞德馨遠聞，故來乞丐，儻肯相惠乎？』答曰：『大善！』以右手持水澡梵志手，左手提妻適欲授之。諸天稱壽莫不嘆善，天地卒然大動，人鬼靡不驚焉。梵志曰：『止！吾不取也。』答曰：『斯婦豈有惡耶？婦人之惡斯都無有，婦人之禮斯為備首矣。然其父王唯有斯女，盡禮事婿不避塗炭，衣食趣可不求細甘，勤力精健顏華逾輩。卿取吾喜，除患最善。』梵志曰：『婦之賢快誠如子言，敬諾受之。吾以寄子，無以惠人

『現在不讓我看到他們，難道是要把他們送給別人嗎？我坐著，孩子們站著，都在我左右，看到身上有灰塵，都爭著幫我拂拭。現在孩子們不在了，又看不到他們在哪，你要把他們送給誰？請早點告訴我。我祈禱天地，實在難以言說，才有了這兩個好孩子。現在孩子們的玩具，泥做的象、牛、馬、豬，各種各樣的玩具散落在地上，看到這些我心裡就感到悲傷，我都要發狂了，難道他們要被虎狼鬼怪盜賊吞噬了嗎？快點解開這個疑惑，不然我一定會死！』太子過了很久才說：『有個婆羅門來要這兩個孩子，說：「我年老體衰，想用他們來救濟自己。」我就把他們給了他。』妻子聽到這話，感到悲痛欲絕，跌倒在地，哭喊著哀嚎，淚流滿面，說：『果然像我夢見的那樣，昨晚我夢見一個年老體弱、貧困潦倒的婆羅門，割下我的兩個乳房，拿著它們飛快地跑走了；這正是現在發生的事情啊。』她哀嚎著呼喊上天，整個山間都為之震動。她說：『我的孩子像這樣，難道要像這樣去尋找嗎？』 太子看到妻子悲痛的樣子更加厲害，就對她說：『我本來就和你約定要孝順父母，遵守禮法，我的志向是追求大道，還要救濟眾生，沒有什麼是不能施捨的，我的誓言非常明確。而你現在這樣悲痛，是要擾亂我的心嗎？』妻子說：『太子您追求大道，勞苦功高，但是丈夫在家中，妻子之間，沒有不自由的，更何況是人中尊者呢？我希望您能做到：「所求必得，就像一切智一樣。」』 帝釋天和眾天神一起商議說：『太子弘揚佛法，普遍施捨，沒有偏私，我們用他的妻子來試探一下他的心怎麼樣。』帝釋天化身為婆羅門來到太子面前，說：『我聽說您懷有天地般的仁慈，普遍救濟眾生，佈施沒有違逆，所以我來向您表達我的心意，您的妻子賢惠貞潔，美德遠揚，所以我來乞討，您願意把她施捨給我嗎？』太子回答說：『太好了！』用右手拿著水洗了婆羅門的手，左手拉著妻子，正要交給婆羅門。眾天神都稱讚太子，天地突然震動，人鬼都感到驚恐。婆羅門說：『停！我不要她。』太子回答說：『這個婦人有什麼不好嗎？婦人的缺點她都沒有，婦人的禮儀她都做到了。而且她的父王只有她這一個女兒，她盡心盡力地侍奉丈夫，不避艱險，衣食只要能滿足就行，不追求精美的食物，勤勞努力，容貌比別人都好。你娶了她，我很高興，這是消除我憂患的最好辦法。』婆羅門說：『婦人的賢惠確實像您說的那樣，我恭敬地接受她。我把她寄放在您這裡，不要把她送給別人。』

'Now that I don't see them, are you going to give them away to someone else? I sit, and the children stand, all around me. When they see dust on my body, they compete to brush it off. Now that the children are gone, and I can't see where they are, who are you going to give them to? Please tell me soon. I prayed to heaven and earth, it's hard to explain, that's how I got these two good children. Now the children's toys, the mud elephants, cows, horses, and pigs, all sorts of toys scattered on the ground, seeing them makes me feel sad, I'm going crazy, are they going to be devoured by tigers, wolves, ghosts, or thieves? Quickly resolve this doubt, or I will surely die!' After a long time, the prince said, 'A Brahmin came asking for the two children, saying, "My years are waning, and I want to use them to save myself." So I gave them to him.' When the wife heard this, she felt grief-stricken, fell to the ground, crying and wailing, tears streaming down her face, saying, 'It's just like my dream, last night I dreamt of an old, weak, and impoverished Brahmin, cutting off my two breasts, and running away with them; this is exactly what's happening now.' She wailed and cried out to heaven, and the whole mountain shook. She said, 'My children are like this, do I have to go searching for them like this?' Seeing his wife's grief even more intense, the prince said to her, 'I originally agreed with you to be filial to our parents and follow the rules, my ambition is to pursue the great path, and also to save all living beings, there is nothing that I cannot give away, my vows are very clear. But now you are so grief-stricken, are you trying to disturb my mind?' The wife said, 'Prince, you are pursuing the great path, your labor is great, but a husband in the family, between husband and wife, there is nothing that is not free, let alone a respected person? I hope you can achieve: "Whatever you seek, you will obtain, like all-knowing wisdom."' Emperor Shakra and all the gods discussed together, saying, 'The prince is promoting the Dharma, giving generously without bias, let's test his heart with his wife.' Shakra transformed into a Brahmin and came before the prince, saying, 'I heard that you have the benevolence of heaven and earth, universally saving all living beings, giving without resistance, so I come to express my feelings, your wife is virtuous and chaste, her virtue is well-known, so I come to beg, are you willing to give her to me?' The prince replied, 'Excellent!' He used his right hand to wash the Brahmin's hand with water, and with his left hand, he pulled his wife, about to hand her over to the Brahmin. All the gods praised the prince, and the earth and sky suddenly shook, and humans and ghosts were all terrified. The Brahmin said, 'Stop! I don't want her.' The prince replied, 'Is there anything bad about this woman? She has none of the faults of a woman, and she has fulfilled all the duties of a woman. Moreover, her father the king only has this one daughter, she serves her husband wholeheartedly, not avoiding hardship, her clothing and food are just enough, not seeking fine food, she is diligent and hardworking, and her appearance is better than others. If you marry her, I will be very happy, this is the best way to eliminate my worries.' The Brahmin said, 'The woman's virtue is indeed as you say, I respectfully accept her. I will leave her in your care, do not give her to anyone else.'

。』又曰：『吾是天帝釋，非世庸人也，故來試子。子尚佛慧影，范難雙矣，今欲何愿，恣求必從。』太子曰：『愿獲大富，常好佈施無貪逾今；令吾父王及國臣民思得相見。』天帝釋曰：『善！』應時不現。

「梵誌喜獲其志，行不覺疲，連牽兩兒欲得望使。兒王者之孫，榮樂自由，去其二親為繩所縛，結處皆傷，哀號呼母，鞭而走之。梵志晝寢，二兒迸逃，自沈池中，荷蒻覆上，水蟲編身。寤行尋求，又得兒矣；捶杖縱橫，血流丹地。天神愍念，解縛愈傷，為生甘果，令地柔軟。兄弟摘果，更相授啖，曰：『斯果之甘猶苑中果，斯地柔軟如王邊缊綖矣。』兄弟相扶仰天呼母，涕泣流身。梵志所行，其地岑巖，礫石刺棘，身及足跖，其瘡毒痛，若睹樹果，或苦且辛，梵志皮骨相連，兩兒肌膚光澤，顏色復故。

「歸到其家，喜笑且云：『吾為爾得奴婢二人，自從所使。』妻睹兒曰：『奴婢不爾，斯兒端正，手足悅澤不任作勞，孚行炫賣，更買所使。』又為妻使，欲之異國。天惑其路，乃之本土。兆民識焉，僉曰：『斯太子兒也！大王孫矣！』哽噎詣門上聞。王呼梵志將兒入宮，宮人鉅細靡不噓唏！王呼欲抱，兩兒不就。王曰：『何以？』兒曰：『昔為王孫，今為奴婢。奴婢之賤，緣坐王膝乎？』問梵志曰：『緣得斯兒？』對之如事。曰：『賣兒幾錢？』梵志未答，男孫剿曰：『男直銀錢一千，特牛百頭；女直金錢二千，牸牛二百頭。』王曰：『男長而賤，女幼而貴

現代漢語譯本：』又說：『我是天帝釋，不是世俗之人，所以來試探你。你崇尚佛的智慧，品德高尚，無人能比，現在想要什麼願望，儘管說，我一定滿足你。』太子說：『希望獲得巨大的財富，常常喜歡佈施，沒有超過現在的貪慾；讓我的父王和國家的臣民都想見到我。』天帝釋說：『好！』說完就消失了。 『梵志高興地實現了他的願望，行走時感覺不到疲憊，牽著兩個孩子想要去使喚他們。孩子們是國王的孫子，享受榮華富貴和自由，離開父母卻被繩子捆綁，捆綁的地方都受傷了，哀號著呼喊母親，梵志就用鞭子抽打他們讓他們走。梵志白天睡覺，兩個孩子逃跑了，自己沉入池塘中，用荷葉覆蓋在身上，水蟲爬滿了全身。梵志醒來后尋找，又找到了孩子；用棍子亂打，血流滿地。天神憐憫他們，解開捆綁，治好傷口，為他們生長出甘甜的果子，讓土地變得柔軟。兄弟倆摘果子，互相遞給對方吃，說：『這果子的甘甜就像園中的果子一樣，這土地的柔軟就像國王身邊的軟墊一樣。』兄弟倆互相攙扶著仰天呼喊母親，眼淚流滿全身。梵志所走的地方，土地崎嶇不平，碎石和荊棘刺傷了身體和腳底，傷口疼痛難忍，看到的樹上的果子，有的苦澀有的辛辣，梵志皮包骨頭，兩個孩子的肌膚卻光澤潤滑，臉色恢復了原樣。 『回到家中，高興地笑著說：『我為你們得到了兩個奴婢，可以隨意使喚。』妻子看到孩子說：『這不是奴婢，這兩個孩子長得端正，手腳光滑細膩，不適合做勞力，不如把他們賣掉，再買可以使喚的。』又聽從妻子的話，想要把他們帶到別的國家。天神迷惑了他的道路，竟然回到了自己的國家。百姓們認出了他們，都說：『這是太子的孩子啊！是國王的孫子啊！』哽咽著跑到宮門上稟告。國王叫梵志帶著孩子進宮，宮裡的人無論大小都唏噓不已！國王叫人抱他們，兩個孩子不肯。國王說：『為什麼？』孩子說：『以前是國王的孫子，現在是奴婢。奴婢身份低賤，怎麼能坐在國王的膝蓋上呢？』問梵志說：『從哪裡得到這兩個孩子的？』梵志如實回答。國王問：『賣孩子多少錢？』梵志還沒回答，男孫搶著說：『男孩值銀錢一千，特選的牛一百頭；女孩值金錢兩千，母牛二百頭。』國王說：『男孩年長反而便宜，女孩年幼反而貴。』

English version: 'He also said: 'I am the Heavenly Emperor Śakra, not a common person, so I have come to test you. You admire the wisdom of the Buddha, and your virtue is so high that no one can compare to you. Now, whatever wish you have, just ask, and I will surely grant it.' The prince said: 'I wish to obtain great wealth, always love to give alms, and have no more greed than I do now; and let my father the king and the people of the country all desire to see me.' The Heavenly Emperor Śakra said: 'Good!' Then he disappeared. 'The Brahmin happily achieved his wish, and he did not feel tired while walking. He led the two children, wanting to make them work for him. The children were the grandsons of the king, enjoying wealth and freedom. Having left their parents, they were bound by ropes, and the places where they were bound were injured. They cried out for their mother, and the Brahmin whipped them to make them walk. The Brahmin slept during the day, and the two children escaped. They submerged themselves in a pond, covering themselves with lotus leaves, and water insects crawled all over their bodies. When the Brahmin woke up, he searched for them and found them again. He beat them with sticks, and blood flowed all over the ground. The gods took pity on them, untied their bonds, healed their wounds, made sweet fruits grow for them, and made the ground soft. The brothers picked the fruits and gave them to each other to eat, saying: 'The sweetness of these fruits is like the fruits in the garden, and the softness of this ground is like the soft cushions beside the king.' The brothers supported each other and cried out to their mother, tears streaming down their bodies. The places where the Brahmin walked were rugged, with gravel and thorns that pierced his body and the soles of his feet. The wounds were painful, and the fruits he saw on the trees were either bitter or spicy. The Brahmin was skin and bones, but the skin of the two children was smooth and radiant, and their complexions returned to normal. 'When they returned home, he happily smiled and said: 'I have obtained two servants for you, who can be used as you please.' When his wife saw the children, she said: 'These are not servants. These two children are handsome, and their hands and feet are smooth and delicate. They are not suitable for labor. It would be better to sell them and buy servants who can be used.' She then followed his wife's advice and wanted to take them to another country. The gods confused his path, and he actually returned to his own country. The people recognized them and said: 'These are the children of the prince! They are the grandsons of the king!' They choked with sobs and went to the palace gate to report. The king called the Brahmin to bring the children into the palace, and everyone in the palace, both high and low, sighed with emotion! The king called for them to be held, but the two children refused. The king said: 'Why?' The children said: 'We were once the grandsons of the king, but now we are servants. How can servants of low status sit on the king's lap?' He asked the Brahmin: 'Where did you get these children?' The Brahmin answered truthfully. The king asked: 'How much did you sell the children for?' Before the Brahmin could answer, the grandson interjected: 'The boy is worth one thousand silver coins and one hundred specially selected cows; the girl is worth two thousand gold coins and two hundred cows.' The king said: 'The boy is older and cheaper, while the girl is younger and more expensive.'

。其有緣乎？』對曰：『太子既聖且仁，潤齊二儀天下喜附，猶孩依親，斯獲天下之明圖，而見遠逐捐處山澤，虎狼毒蟲與之為鄰，食果衣草，雷雨震人，夫財幣草芥之類耳，坐見迸棄，故知男賤也。黎庶之女，茍以華色處在深宮，臥即缊綖，蓋以寶帳，衣天下之名服，食天下之貢獻，故女貴也。』王曰：『年八孩童，有高士之論，豈況其父乎？』宮人鉅細聞其諷諫莫不舉哀。梵志曰：『直銀錢一千，特牛、牸牛各百頭。惠爾者善，不者自已。』王曰：『諾。』即雇如數，梵志退矣。

「王抱兩孫坐之於膝，王曰：『屬不就抱，今來何疾乎？』對曰：『屬是奴婢，今為王孫。』曰：『汝父處山，何食自供？』兩兒俱曰：『薇菜樹果以自給耳。日與禽獸百鳥相娛，亦無愁心。』王遣使者迎焉。使者就道，山中樹木俯仰屈伸，似有跪起之禮，百鳥悲鳴哀音感情。太子曰：『斯者何瑞？』妻臥地曰：『父意解釋，使者來迎，神祇助喜，故興此瑞。』妻自亡兒臥地，使者到乃起拜王命矣。使者曰：『王逮皇后捐食銜泣，身命日衰，思睹太子。』太子左右顧望，戀慕山中樹木流泉，收淚升車。

「自使者發，舉國歡喜，治道掃除豫施帳幔，燒香散華伎樂幢蓋，舉國趍蹌，稱壽無量。大子入城頓首謝過，退勞起居。王復以國藏珍寶都付太子，勸令佈施。鄰國困民歸化首尾，猶眾川之歸海。宿怨都然，拜表稱臣，貢獻相銜。賊寇尚仁，偷賊競施，干戈戢藏，囹圄毀矣。群生永康，十方稱善。積德不休，遂獲如來、無所著、正真道、最正覺、道法御、天人師，獨步三界為眾聖王矣

現代漢語譯本：『這其中有什麼緣故嗎？』回答說：『太子既聖明又仁慈，他的恩澤遍及天地，天下都樂於歸附，就像孩子依戀父母一樣。這本應是獲得天下的光明前景，卻被遠遠地驅逐到山野，與虎狼毒蟲為鄰，吃野果穿草衣，雷雨震動著他。那些財物錢幣不過是草芥一樣的東西，眼睜睜地看著被拋棄，所以知道男子是低賤的。而普通百姓的女兒，如果因為容貌美麗而被安置在深宮，睡覺時就鋪著絲綿，蓋著寶帳，穿著天下最華美的衣服，吃著天下進貢的珍品，所以女子是高貴的。』國王說：『八歲的孩童，就有如此高深的見解，更何況他的父親呢？』宮中上下聽到他的諷諫，沒有不悲傷的。梵志說：『給我白銀一千，公牛、母牛各一百頭。給我的就是善舉，不給就算了。』國王說：『好。』就按數給了他，梵志就離開了。 現代漢語譯本：國王抱著兩個孫子坐在膝上，國王說：『之前不肯讓我抱，現在怎麼來得這麼快？』回答說：『之前是奴婢，現在是王孫。』國王說：『你們的父親住在山裡，吃什麼來供養自己？』兩個孩子都說：『吃薇菜和樹上的果子來維持生活。每天和飛禽走獸百鳥一起玩耍，也沒有什麼憂愁。』國王派使者去迎接他。使者在路上，山中的樹木俯仰屈伸，好像在行跪拜之禮，百鳥悲鳴，哀傷的聲音充滿感情。太子說：『這是什麼祥瑞？』妻子躺在地上說：『父親的意思已經消解，使者來迎接我們了，神靈也幫助我們高興，所以才出現這樣的祥瑞。』妻子從失去孩子后就一直躺在地上，使者到了才起身拜見王命。使者說：『國王和王后不吃飯，含著眼淚，身體一天天衰弱，思念著太子。』太子左右顧盼，留戀山中的樹木和流泉，收起眼淚上了車。 現代漢語譯本：自從使者出發，全國都歡喜，修整道路，打掃乾淨，預先設定帳幔，焚香散花，奏樂，舉著旗幟，全國都奔走相告，稱頌萬壽無疆。太子進城后，叩頭謝罪，退下休息。國王又把國庫中的珍寶都交給太子，勸他佈施。鄰國困苦的百姓都來歸附，就像眾多的河流歸入大海一樣。過去的仇恨都消解了，紛紛遞上表章稱臣，進貢的使者絡繹不絕。盜賊也變得仁慈，小偷也爭著施捨，兵器被收藏起來，監獄也被拆毀了。百姓永遠安康，十方都稱讚他。積累功德不停止，最終獲得瞭如來、無所執著、正真之道、最正覺、道法御、天人師的果位，獨自在三界中成為眾聖之王。

English version: 'Is there a reason for this?' He replied, 'The crown prince is both wise and benevolent, his grace extends throughout the heavens and the earth, and the world is happy to submit, just like a child clinging to its parents. This should have been a bright prospect for gaining the world, but he was driven far away to the mountains and fields, living with tigers, wolves, and poisonous insects, eating wild fruits and wearing grass clothes, with thunder and rain shaking him. Those riches and coins are nothing but like weeds, watching them being discarded, so it is known that men are lowly. But the daughters of ordinary people, if they are placed in the deep palace because of their beauty, sleep on silk and are covered with precious tents, wear the most beautiful clothes in the world, and eat the tributes of the world, so women are noble.' The king said, 'An eight-year-old child has such profound insights, let alone his father?' The palace, high and low, heard his admonition and could not help but grieve. The Brahmin said, 'Give me one thousand silver coins, and one hundred each of bulls and cows. Giving to me is a good deed, if not, then so be it.' The king said, 'Okay.' He gave him the amount, and the Brahmin left. English version: The king held his two grandsons on his lap, and the king said, 'Before, you refused to let me hold you, why have you come so quickly now?' They replied, 'Before, we were slaves, now we are royal grandsons.' The king said, 'Your father lives in the mountains, what does he eat to sustain himself?' Both children said, 'We eat ferns and fruits from the trees to sustain ourselves. Every day we play with birds and beasts, and we have no worries.' The king sent messengers to welcome him. On the way, the trees in the mountains bowed and stretched, as if performing a kneeling ceremony, and the birds cried sadly with emotional sounds. The crown prince said, 'What is this auspicious sign?' His wife lay on the ground and said, 'Father's intention has been resolved, the messengers have come to welcome us, and the gods are helping us to be happy, so this auspicious sign has appeared.' His wife had been lying on the ground since losing her child, and only got up to greet the king's order when the messengers arrived. The messengers said, 'The king and queen are not eating, weeping with tears, and their bodies are weakening day by day, longing to see the crown prince.' The crown prince looked around, reluctant to leave the trees and streams in the mountains, wiped away his tears, and got into the carriage. English version: Since the messengers departed, the whole country rejoiced, repairing the roads, cleaning them, setting up tents in advance, burning incense, scattering flowers, playing music, and holding up banners. The whole country rushed to tell each other, praising his longevity. After the crown prince entered the city, he bowed his head to apologize, and then retired to rest. The king then gave all the treasures in the national treasury to the crown prince, urging him to give alms. The distressed people of neighboring countries came to submit, just like many rivers flowing into the sea. Past hatreds were resolved, and they all submitted memorials to become vassals, with tribute envoys coming one after another. Even thieves became benevolent, and petty thieves competed to give alms. Weapons were stored away, and prisons were demolished. The people were forever at peace, and all directions praised him. Accumulating merit without ceasing, he finally attained the state of Tathagata, without attachment, the true path, the most perfect enlightenment, the master of the path, the teacher of gods and humans, and became the king of all saints, alone in the three realms.

佛告諸比丘：「吾受諸佛重任誓濟群生，雖嬰極苦，今為無蓋尊矣。太子后終，生兜術天；自天來下，由白凈王生，今吾身是也。父王者，阿難是。妻者，俱夷是。子男羅云是，女者羅漢朱遲母是。天帝釋者，彌勒是。射獵者，優陀耶是。阿周陀者，大迦葉是。賣兒梵志者，調達是。妻者，今調達妻旃遮是。吾宿命來勤苦無數，終不恐懼而違弘誓矣。以佈施法為弟子說之，菩薩慈惠度無極行佈施如是。」

六度集經卷第三

吳康居國沙門康僧會譯佈施度無極經(此有十一章)

（一五）

一時佛在舍衛國祇樹給孤獨園，佛告諸比丘：「昔者有國王號和默，王行仁平，愛民若子，正法治國，民無怨心。其國廣大郡縣甚多，境界熾盛，五穀豐熟，國無災毒，壽八萬歲。和默聖王明令宮中，皇后貴人百官侍者，執綱維臣，教以正法，各理所部。王常慈心愍念眾生，悲其愚惑狂悖自墜，尋存道原喜無不加，哀護眾生如天帝釋，殺、盜、淫泆、兩舌、惡口、妄言、綺語、嫉妒、恚、癡，如此之兇無餘在心。孝順父母敬愛九親，尋追賢者尊戴聖人，信佛、信法、信沙門言，信善有福為惡有殃，以斯忠政十善明法自身執行。重敕后妃下逮賤妾，皆令尊奉相率為善，佈告四鎮臣民鉅細，皆令帶誦心執修行。

「國有貧者，不任窮困，失計行盜，財主得之，將以啟聞。王曰：『爾盜乎？』盜者曰：『實盜

現代漢語譯本：佛陀告訴眾比丘：『我肩負著諸佛的重任，發誓要救度眾生，即使身受極大的痛苦，如今也已成為無上的尊者。太子後來去世，轉生到兜率天；從天上降生下來，由凈飯王所生，現在我的身體就是。父王就是阿難，妻子就是俱夷，兒子羅睺羅，女兒是羅漢朱遲的母親。天帝釋就是彌勒，獵人是優陀耶，阿周陀是大迦葉，賣兒子的婆羅門是提婆達多，妻子就是現在提婆達多的妻子旃遮。我宿世以來勤苦無數，始終不恐懼而違背弘誓。我以佈施之法為弟子們宣說，菩薩慈悲恩惠，度化無極，行佈施就是這樣。』 《六度集經》卷第三 吳國康居沙門康僧會譯《佈施度無極經》（此有十一章） 一時，佛陀在舍衛國祇樹給孤獨園，佛陀告訴眾比丘：『過去有一位國王，名叫和默，國王施行仁政，愛民如子，以正法治理國家，人民沒有怨恨之心。他的國家廣大，郡縣眾多，疆域繁榮昌盛，五穀豐收，國家沒有災禍，人民壽命長達八萬歲。和默聖王明確命令宮中，皇后、貴人、百官侍者、執掌綱紀的臣子，都用正法教導他們，各自管理自己的部門。國王常常慈悲憐憫眾生，悲憫他們愚昧迷惑，狂妄自墜，常常思索道之本源，喜悅之心無不增加，愛護眾生如同天帝釋，殺、盜、淫、兩舌、惡口、妄言、綺語、嫉妒、嗔恚、愚癡，這些兇惡的念頭都沒有留在心中。他孝順父母，敬愛九族親人，追隨賢者，尊敬聖人，信仰佛、法、僧，相信行善有福，作惡有禍，以這種忠誠的政治和十善的明法來要求自己。他再三告誡后妃，下至卑賤的侍妾，都讓他們尊敬奉行，互相勉勵為善，並通告四方城鎮的臣民，無論大小，都讓他們誦讀心記，身體力行。 『國內有貧窮的人，無法忍受困苦，失了主意去偷盜，財主抓住了他，將他帶去稟告國王。國王問：『你偷盜了嗎？』盜賊回答說：『確實偷盜了。』

English version: The Buddha told the monks, 'I bear the heavy responsibility of all Buddhas, vowing to save all beings. Even though I endure extreme suffering, I am now the unsurpassed honored one. The prince later passed away and was reborn in the Tushita Heaven. Descending from heaven, he was born from King Suddhodana, and this is my current body. The father king is Ananda, the wife is Gopa, the son is Rahula, and the daughter is the mother of the Arhat Zhu Chi. The god Indra is Maitreya, the hunter is Udayin, Ajita is Mahakasyapa, and the Brahmin who sold his son is Devadatta. The wife is now Devadatta's wife, Chinchana. I have been diligent and endured countless hardships in my past lives, and I have never been afraid to break my great vows. I teach the Dharma of giving to my disciples. The Bodhisattva's compassion and kindness are boundless, and the practice of giving is like this.' The Second Volume of the Six Paramitas Sutra Taisho Tripitaka Volume 03, No. 0152, The Six Paramitas Sutra The Third Volume of the Six Paramitas Sutra Translated by Kang Senghui, a monk from Kangju, Wu Kingdom, The Sutra of Boundless Giving (This has eleven chapters) (15) At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. The Buddha told the monks, 'In the past, there was a king named Hammo. The king practiced benevolent rule, loved his people like his own children, and governed the country with the righteous Dharma. The people had no resentment. His country was vast, with many counties, and its territory was prosperous. The five grains were abundant, the country had no disasters, and the people lived to be eighty thousand years old. King Hammo clearly instructed the queen, nobles, officials, attendants, and ministers in charge of the laws in the palace with the righteous Dharma, and each managed their own departments. The king always had compassion for all beings, pitying their ignorance and delusion, their arrogance and self-destruction. He always contemplated the origin of the Way, and his joy increased without fail. He protected all beings like the god Indra. Killing, stealing, adultery, double-tongue, harsh speech, lying, embellished words, jealousy, anger, and ignorance, these evil thoughts were not left in his heart. He was filial to his parents, loved his nine relatives, followed the virtuous, respected the sages, believed in the Buddha, the Dharma, and the Sangha, and believed that good deeds bring blessings and evil deeds bring misfortune. He practiced this loyal governance and the ten good Dharmas himself. He repeatedly instructed the queen and down to the lowly concubines, all of them to respect and practice, encouraging each other to do good, and he announced to the officials and people of the four towns, both great and small, to recite and remember in their hearts and to practice in their actions.' 'There was a poor person in the country who could not bear the hardship and lost his mind to steal. The owner of the property caught him and brought him to report to the king. The king asked, 'Did you steal?' The thief replied, 'Indeed, I stole.'

。』王曰：『爾何緣盜乎？』盜者曰：『實貧困無以自活，違聖明法蹈火行盜。』王悵愍之，嘉其至誠，恧然內愧，長嘆而云：『民之饑者即吾餓之，民之寒者即吾裸之。』重曰：『吾勢能令國無貧者，民之苦樂在我而已。』即大赦其國，出藏珍寶佈施睏乏，飢渴之人即飲食之，寒者衣之，病者給藥，田園舍宅、金銀珠璣、車馬牛錢恣意所索，飛鳥走獸都及眾蟲，五穀芻草亦從所好。

「自王佈施之後，國豐民富相率以道，民無殺者，盜人財物、淫人婦女、兩舌、惡口、妄言、綺語、嫉妒、恚、癡，兇愚之心，寂而消滅，皆信佛、信法、信沙門，信為善有福、作惡有殃。舉國和樂，鞭杖不行，仇敵稱臣，戰器朽于藏，牢獄無繫囚，人民稱善，我生遇哉。天龍鬼神無不助喜，祐護其國，毒害消竭，五穀豐熟，家有餘財，王內獨喜，即得五福：一者長壽，二者顏華日更好色，三者德勛八方上下，四者無病氣力日增，五者四境安隱心常歡喜。

「王后壽終，如強健人，飽食快臥，忽然上生忉利天上。其國人民奉王十戒，無入地獄、餓鬼、畜生道中者，壽終魂靈皆得上天。」

佛告諸沙門：「時和默王者，吾身是也。」

諸沙門聞經皆大歡喜，為佛作禮而去。

（一六）佛說四姓經

一時佛在舍衛國祇樹給孤獨園。是時四姓家遭宿命殃，貧窶尤困，草衣草蓆，菜糜自供；雖為極困，足不蹈無道之宅，手不執無道之惠，志行清凈，眾邪不能染其心

現代漢語譯本：國王問道：『你為何要偷盜？』盜賊回答說：『實在是因為貧困，沒有辦法養活自己，所以違背聖明的法律，冒著危險來偷盜。』國王聽了，感到悲憫，讚賞他的誠實，內心感到慚愧，長嘆一聲說：『百姓飢餓就是我讓他們餓的，百姓寒冷就是我讓他們裸露的。』他又說：『我能夠讓國家沒有貧困的人，百姓的苦樂完全取決於我。』於是就大赦全國，拿出庫藏的珍寶佈施給貧困的人，飢渴的人就給他們飲食，寒冷的人就給他們衣服，生病的人就給他們藥物，田地房屋、金銀珠寶、車馬牛錢，任憑他們索取，飛鳥走獸以及各種昆蟲，五穀草料也任憑它們享用。 自從國王佈施之後，國家富足，百姓都遵循正道，沒有人殺生，沒有人偷盜財物、姦淫婦女、挑撥離間、惡語傷人、說謊、花言巧語、嫉妒、憤怒、愚癡，兇惡愚蠢的心都消失了，大家都信奉佛、信奉法、信奉僧人，相信行善有福報、作惡有災禍。全國上下和睦快樂，刑罰不再使用，敵國都來稱臣，兵器都腐朽在倉庫里，監獄裡沒有囚犯，人民都稱讚說，我這一生真是遇到了好時代啊。天龍鬼神沒有不歡喜的，都保佑這個國家，毒害都消失了，五穀豐收，家家都有餘財，國王內心非常高興，就得到了五種福報：一是長壽，二是容顏一天比一天好看，三是德行功勛傳遍四面八方，四是無病無災，身體一天比一天強壯，五是四境安寧，內心常常歡喜。 國王去世后，就像身體強健的人，吃飽睡好，忽然就升到了忉利天。他國家的人民都奉行國王的十戒，沒有墮入地獄、餓鬼、畜生道的，死後靈魂都升到了天上。 佛告訴眾沙門說：『當時的和默王，就是我的前身。』 眾沙門聽了佛的教誨，都非常歡喜，向佛行禮后就離開了。 我聽佛這樣說： 一時，佛在舍衛國的祇樹給孤獨園。當時，有四姓人家遭遇前世的業報，非常貧困，穿著草衣，睡在草蓆上，吃著菜粥度日；雖然非常困苦，但他們的腳不踏入不正當的場所，手不接受不正當的恩惠，志向行為清凈，各種邪惡都不能污染他們的心。

English version: The king asked, 『Why do you steal?』 The thief replied, 『It is because I am truly poor and have no way to support myself, so I violate the sacred law and risk danger to steal.』 The king, feeling compassion, praised his honesty, and felt ashamed within, sighing deeply and saying, 『The people's hunger is my hunger, the people's cold is my nakedness.』 He added, 『I have the power to ensure that there are no poor people in the country; the people's happiness and suffering depend entirely on me.』 So he granted a general amnesty to the whole country, took out the treasures from the treasury to give to the poor, gave food and drink to the hungry and thirsty, clothes to the cold, medicine to the sick, and allowed them to take land, houses, gold, silver, jewels, carriages, horses, cattle, and money as they pleased. Even the birds, beasts, and various insects, as well as the five grains and fodder, were allowed to enjoy as they wished. Since the king's charity, the country became prosperous, and the people all followed the right path. No one killed, no one stole property, committed adultery, sowed discord, spoke ill, lied, used flowery language, was jealous, angry, or foolish. The wicked and foolish hearts all disappeared. Everyone believed in the Buddha, the Dharma, and the Sangha, believing that good deeds bring blessings and evil deeds bring disaster. The whole country was harmonious and happy, punishments were no longer used, enemy countries came to pay tribute, weapons rotted in the warehouses, there were no prisoners in the jails, and the people praised, saying, 『What a good time I have encountered in this life!』 The gods, dragons, and spirits were all pleased, protecting the country, eliminating poisons, and ensuring abundant harvests. Every family had surplus wealth. The king was very happy and received five blessings: first, longevity; second, his appearance became more and more handsome; third, his virtue and merits spread in all directions; fourth, he was free from illness and his body grew stronger day by day; and fifth, the four borders were peaceful and his heart was always joyful. After the king's death, like a healthy person who had eaten well and slept soundly, he suddenly ascended to the Trayastrimsa Heaven. The people of his country all followed the king's ten precepts, and none fell into hell, the realm of hungry ghosts, or the animal realm. After death, their souls all ascended to heaven. The Buddha told the monks, 『The King Hamoka at that time was my previous life.』 The monks, having heard the Buddha's teachings, were all very happy, bowed to the Buddha, and then departed. (16) The Buddha Speaks on the Four Castes Sutra At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, four families of different castes were suffering from the karmic consequences of their past lives. They were extremely poor, wearing grass clothes, sleeping on grass mats, and living on vegetable porridge. Although they were extremely poor, their feet did not step into improper places, their hands did not accept improper favors, their aspirations and actions were pure, and all evils could not defile their hearts.

。朝稟暮講，經戒不釋于口，世尊所嘆，眾智所敬，雖衣食不供于身口，奉養聖眾，隨家所有菜糜草蓆，不忽一日。諸沙門曰：「四姓貧困，常有飢色，吾等不可受彼常食。經說沙門一心守真，戒具行高，志如天金，不珍財色唯經是寶，絕滅六饑故誓除饉，何恥分衛而不行乎？」共詣佛所，本末陳之。世尊默然。

後日四姓身詣精舍，稽首畢一面坐。佛念諸沙門前所啟事，問四姓曰：「寧日慈施供養比丘不？」

對曰：「唯然。舉門日供，但恨居貧，菜糜草蓆，枉屈聖賢以為默默。」

眾祐曰：「佈施之行，惟在四意，慈心向彼，悲心追愍，喜彼成度，護濟眾生。雖施微薄，其後所生天上人中二道為常，所愿自然，眼色、耳聽、鼻香、口味，身服上衣，心皆欣懌，不懼乏無也。若施葌薄，心又不悅，后得其福，福中之薄。官位七寶，得不足榮；處在薄中，心又慳儉不敢衣食，惴惴恰恰未嘗歡喜，腹饑身寒有似乞人，徒生徒死，無善以自祐也。若施以好，心不懇誠，憍慠自恃，身不供恪，綺求華名，欲遠揚己。後有少財，世人空稱，以為巨億；內懼劫奪，衣常葌薄，食未嘗甘，亦為空生空死。比丘未嘗履其門，遠離三尊，恒近惡道。惠以好物，四等敬奉，手自斟酌，存意三尊，誓令眾生逢佛昇天，苦毒消滅，後世所生愿無不得，值佛生天必如志願也

現代漢語譯本：早晨稟告，晚上講解，經典戒律不離口，這是世尊所讚歎的，是眾人的智慧所敬重的。即使衣食不能滿足自身，也要供養僧眾，用家中所有的菜粥草蓆，一天也不敢怠慢。眾沙門說：『四姓貧困，常常面有飢色，我們不能接受他們日常的供養。經典說沙門要一心守真，戒律具足，品行高尚，志向如天上的黃金，不珍視財物美色，只把經典當作珍寶，斷絕六種飢渴，所以發誓要消除飢餓，為什麼還要羞於乞食而不去實行呢？』於是他們一起去見佛陀，把事情的始末陳述了一遍。世尊沉默不語。 第二天，四姓人親自來到精舍，行禮完畢后在一旁坐下。佛陀想起眾沙門之前稟告的事情，問四姓人說：『你們每天都慈悲地施捨供養比丘嗎？』 他們回答說：『是的。全家每天都供養，只是遺憾家境貧寒，只能用菜粥草蓆，委屈了聖賢，讓他們默默無語。』 眾祐說：『佈施的行為，關鍵在於四種心意：慈心對待他們，悲心憐憫他們，喜悅他們能夠得度，護持救濟眾生。即使施捨微薄，其後所生，在天上人間兩道中都是常有的，所愿都能自然實現，眼睛所見、耳朵所聽、鼻子所聞、口中所嘗，身體所穿的都是上好的衣服，心中都感到欣喜，不害怕匱乏。如果施捨粗劣，心中又不高興，以後得到的福報，也是福報中的粗劣。即使得到官位七寶，也不足以感到榮耀；處在粗劣之中，心中又吝嗇，不敢穿衣吃飯，憂慮不安，從未感到歡喜，腹饑身寒，就像乞丐一樣，徒勞地活著死去，沒有善行可以自救。如果施捨好的東西，心中又不懇誠，驕傲自大，不恭敬，只追求虛名，想要遠揚自己的名聲。以後即使有少許錢財，世人也只是空口稱讚，以為是巨額財富；內心卻害怕被搶奪，衣服常常粗劣，食物從未甘美，也是空生空死。比丘不會踏入他的家門，遠離三寶，常常接近惡道。如果用好的東西佈施，以四種心意恭敬奉養，親自斟酌，心中想著三寶，發誓要讓眾生遇到佛陀升入天堂，消除痛苦，後世所生，願望沒有不能實現的，遇到佛陀升入天堂必定如願以償。』

English version: In the morning they would report and in the evening they would explain, the scriptures and precepts never leaving their mouths. This was what the World Honored One praised, and what the wisdom of the multitude respected. Even if their own clothing and food were not sufficient, they would still provide for the monastic community, using whatever vegetable porridge and straw mats they had at home, not neglecting a single day. The monks said, 'The four castes are poor and often look hungry. We cannot accept their daily offerings. The scriptures say that a monk should single-mindedly uphold the truth, be complete in precepts, and have a character as noble as heavenly gold. They should not value wealth or beauty, but only regard the scriptures as treasures. They should extinguish the six hungers, and therefore vow to eliminate starvation. Why should we be ashamed to beg for food and not practice it?' So they went together to see the Buddha and explained the matter from beginning to end. The World Honored One remained silent. The next day, the people of the four castes came to the monastery in person, bowed, and sat to one side. The Buddha, remembering what the monks had reported earlier, asked the four castes, 'Do you compassionately give offerings to the monks every day?' They replied, 'Yes, we do. Our whole family makes offerings every day, but we regret that our family is poor and can only offer vegetable porridge and straw mats, which is a disservice to the sages, leaving them in silence.' Zhong You said, 'The act of giving depends on four intentions: to treat them with kindness, to pity them with compassion, to rejoice in their attainment of liberation, and to protect and aid all living beings. Even if the offering is meager, one will often be reborn in the heavens or among humans, and one's wishes will naturally be fulfilled. What one sees, hears, smells, tastes, and wears will all be of the finest quality, and one will feel joy in one's heart, without fear of lacking. If one gives inferior things and is not happy in one's heart, the blessings one receives later will also be inferior. Even if one obtains official positions and the seven treasures, it will not be enough to feel honored. Living in inferiority, one will be stingy in one's heart, not daring to eat or dress well, feeling anxious and never happy. One's stomach will be hungry and one's body cold, like a beggar, living and dying in vain, without good deeds to save oneself. If one gives good things but is not sincere in one's heart, is arrogant and self-important, and does not offer with respect, but only seeks fame and wants to spread one's own name, then even if one has a little wealth later, people will only praise it in vain, thinking it is a huge fortune. In one's heart, one will fear being robbed, one's clothes will often be inferior, and one's food will never be delicious, and one will also live and die in vain. The monks will not step into his house, and he will be far from the Three Jewels, always close to evil paths. If one gives good things, offers with the four intentions of respect, personally pours the offerings, and keeps the Three Jewels in mind, vowing to enable all living beings to meet the Buddha and ascend to heaven, eliminating suffering, then in future lives, one's wishes will all be fulfilled, and meeting the Buddha and ascending to heaven will certainly be as one wishes.'

。」(此章，別本在《薩和檀王經》后)

（一七）

昔有梵志，名曰維藍，榮尊位高，為飛行皇帝，財難籌算，體好佈施：名女上色，服飾光世，以施與人；金缽盛銀粟，銀缽盛金粟，澡甕盥槃四寶交錯；金銀食鼎，中有百味；秦水名牛皆以黃金韜衣，其角一牛者日出四升湩；皆從犢子，織成寶服，明珠綻綴；床榻幃帳，寶絡光目；名象良馬，金銀鞍勒，絡以眾寶；諸車華蓋，虎皮為座，雕文刻鏤無好不有。自名女以下至於寶車，事事各有千八十四枚，以施與人。維藍慈惠，八方上下天龍善神無不助喜。

「如維藍惠，以濟凡庶，畢其壽命無日疲懈，不如一日飯一清信具戒之女，其福倍彼不可籌算。又為前施並清信女百，不如清信具戒男一飯。具戒男百，不如具戒女除饉一飯。女除饉百，不如高行沙彌一人飯。沙彌百，不如沙門一人，具戒行者，心無穢濁內外清潔。凡人猶瓦石，具戒高行者，若明月珠也；瓦石滿四天下，猶不如真珠一矣。

「又如維藍布施之多，逮于具戒眾多之施，不如飯溝港一。溝港百，不如頻來一。頻來百，不如不還一。不還百，不如飯應真一人。

「又如維藍前施及飯諸賢聖，不如孝事其親。孝者盡其心無外私。百世孝親，不如飯一辟支佛。辟支佛百。不如飯一佛。佛百，不如立一剎、守三自歸，歸佛歸法歸比丘僧。盡仁不殺，守清不盜，執貞不犯他妻，奉信不欺，孝順不醉，持五戒，月六齋，其福巍巍，勝維藍布施萬種名物，及飯賢聖，甚為難算矣。

「持戒不如等心慈育眾生，其福無盡也

現代漢語譯本： （此章，在其他版本中位於《薩和檀王經》之後）

過去有一位婆羅門，名叫維藍，他地位尊貴，權勢顯赫，是一位飛行皇帝，財富多得難以計算，而且非常喜歡佈施：他將姿色絕佳的女子，穿著華麗的服飾，佈施給他人；用金缽盛銀粟，用銀缽盛金粟，洗澡的甕和盥洗的盤子都是用四種寶物交錯製成；金銀製成的食器中盛放著各種美味佳餚；秦地的名貴水牛都用黃金裝飾，其中一頭牛每天能產出四升牛奶；他用小牛的毛織成寶貴的衣服，上面綴滿了明珠；床榻和帷帳都用寶物裝飾，光彩奪目；名貴的象和良馬，配有金銀鞍轡，並用各種寶物裝飾；各種車輛和華蓋，用虎皮做座墊，雕刻精美，應有盡有。從美女到寶車，每一樣都有千八十四件，用來佈施給他人。維藍的慈悲和恩惠，使得八方上下天龍善神都無比歡喜。

『像維藍這樣佈施，用來救濟普通百姓，即使他一生都不懈怠，也比不上供養一位持戒清凈的信女一天的功德，其福報是他的無數倍，難以計算。又用之前的佈施加上供養一百位清凈的信女，也比不上供養一位持戒清凈的信男一天的功德。供養一百位持戒清凈的信男，也比不上供養一位持戒清凈的女子一頓飯，讓她免受飢餓。供養一百位免受飢餓的女子，也比不上供養一位高尚的沙彌一頓飯。供養一百位沙彌，也比不上供養一位沙門，他持戒修行，內心沒有污穢，內外都清凈。普通人就像瓦礫石頭，而持戒高尚的修行人，就像明月寶珠；即使用瓦礫石頭堆滿整個世界，也比不上一顆真正的珍珠。

『又像維藍布施的那麼多，比不上供養眾多持戒修行人的功德，也比不上供養一位溝港人一頓飯。供養一百位溝港人，比不上供養一位頻來人。供養一百位頻來人，比不上供養一位不還人。供養一百位不還人，比不上供養一位應真（阿羅漢）一頓飯。

『又像維藍之前的佈施以及供養各位賢聖，比不上孝順自己的父母。孝順的人會盡心盡力，沒有私心。一百世的孝順父母，比不上供養一位辟支佛。供養一百位辟支佛，比不上供養一位佛。供養一百位佛，比不上建立一座佛塔、遵守三皈依，皈依佛、皈依法、皈依比丘僧。盡力仁愛不殺生，遵守清凈不偷盜，堅持貞潔不犯他人妻子，奉行誠信不欺騙，孝順父母不醉酒，持守五戒，每月持六齋，其福報巍峨，勝過維藍布施的萬種名物，以及供養賢聖，實在是難以計算。

『持戒不如以平等心慈愛養育眾生，其福報是無窮無盡的。』

English version: (This chapter, in other versions, is after the 'Saha and Tana King Sutra')

(Seventeen)

In the past, there was a Brahmin named Vilan, who was of noble status and high position. He was a flying emperor, with wealth beyond calculation, and he was very fond of giving alms. He would give away beautiful women with splendid attire; gold bowls filled with silver millet, and silver bowls filled with gold millet; bathing urns and washing basins were made of four kinds of interwoven treasures; gold and silver food vessels contained all kinds of delicacies; the famous Qin water buffaloes were adorned with gold, and one of them could produce four sheng of milk each day; he used the hair of calves to weave precious clothes, adorned with pearls; beds and curtains were decorated with treasures, dazzling the eyes; famous elephants and fine horses were equipped with gold and silver saddles, adorned with various treasures; various carriages and canopies had tiger skins as cushions, with exquisite carvings, lacking nothing good. From beautiful women to precious carriages, each item numbered one thousand and eighty-four, all given away as alms. Vilan's compassion and kindness made all the good gods and dragons in the eight directions rejoice.

'The almsgiving of Vilan, used to help ordinary people, even if he never tires of it in his entire life, is not comparable to the merit of offering a meal to a pure and virtuous laywoman for one day. The blessings are countless times greater and beyond calculation. Furthermore, the previous almsgiving combined with offering meals to one hundred pure laywomen is not comparable to the merit of offering a meal to a pure and virtuous layman for one day. Offering meals to one hundred pure and virtuous laymen is not comparable to offering a meal to a pure and virtuous woman, relieving her from hunger. Offering meals to one hundred women relieved from hunger is not comparable to offering a meal to a noble novice monk. Offering meals to one hundred novice monks is not comparable to offering a meal to a monk, who practices the precepts, whose heart is without defilement, and who is pure inside and out. Ordinary people are like tiles and stones, while those who practice the precepts with high virtue are like bright moon pearls; even if the entire world were filled with tiles and stones, it would not be comparable to a single true pearl.'

'Also, the amount of alms given by Vilan is not comparable to the merit of offering meals to many who practice the precepts, nor is it comparable to offering a meal to a 'Gougang' person. Offering meals to one hundred 'Gougang' people is not comparable to offering a meal to a 'Pinlai' person. Offering meals to one hundred 'Pinlai' people is not comparable to offering a meal to a 'Buhuan' person. Offering meals to one hundred 'Buhuan' people is not comparable to offering a meal to an 'Yingzhen' (Arhat).'

'Also, the previous almsgiving of Vilan and the offering of meals to various sages are not comparable to being filial to one's parents. A filial person will do their best without selfishness. Being filial to one's parents for one hundred lifetimes is not comparable to offering a meal to a Pratyekabuddha. Offering meals to one hundred Pratyekabuddhas is not comparable to offering a meal to a Buddha. Offering meals to one hundred Buddhas is not comparable to building a stupa, observing the Three Refuges, taking refuge in the Buddha, the Dharma, and the Sangha. Striving to be benevolent and not kill, observing purity and not stealing, maintaining chastity and not violating another's wife, practicing honesty and not deceiving, being filial to parents and not getting drunk, upholding the Five Precepts, observing the Six Fasting Days each month, the blessings are immense, surpassing the ten thousand kinds of alms given by Vilan, and the offering of meals to sages, which is truly difficult to calculate.'

'Upholding the precepts is not as good as nurturing all living beings with an equal and compassionate heart, the blessings of which are endless.'

。雖為菜糜草蓆，執三自歸，懷四等心，具持五戒，山海可秤量，斯福難籌算也。」

佛告四姓：「欲知維藍者，我身是。」

四姓聞經，心大歡喜，作禮而去。

（一八）

「昔者菩薩身為鹿王，厥體高大，身毛五色，蹄角奇雅，眾鹿伏從數千為群。國王出獵，群鹿分散，投巖墮坑，蕩樹貫棘，摧破死傷所殺不少。鹿王睹之，哽噎曰：『吾為眾長，宜當明慮擇地而游，茍為美草而翔於斯，凋殘群小，罪在我也。』逕自入國，國人睹之，僉曰：『吾王有至仁之德，神鹿來翔。』以為國瑞，莫敢幹之。乃到殿前，跪而云曰：『小畜貪生，寄命國界。卒逢獵者，蟲類奔迸，或生相失，或死狼籍。天仁愛物，實為可哀。愿自相選，日供太官，乞知其數，不敢欺王。』王甚奇曰：『太官所用日不過一，不知汝等傷死甚多。若實如雲，吾誓不獵。』

「鹿王退還，悉命群鹿，具以斯意示其禍福。群鹿伏聽，自相差次。應先行者每當就死，過辭其王，王為泣涕，誨喻之曰：『睹世皆死，孰有免之？尋路唸佛，仁教慈心，向彼人王慎無怨矣！』日日若茲。中有應行者而身重胎，曰：『死不敢避，乞須㝃娠。』更取其次，欲以代之。其次頓首泣涕而曰：『必當就死。尚有一日一夜之生、斯須之命，時至不恨。』

「鹿王不忍枉其生命，明日遁眾，身詣太官。廚人識之，即以上聞。王問其故，辭答如上。王愴然為之流淚曰：『豈有畜獸懷天地之仁殺身濟眾，履古人弘慈之行哉！吾為人君，日殺眾生之命，肥澤己體

即使是粗糙的飯食和草蓆，只要能堅持三自歸依，懷有四種平等心，並持守五戒，其功德之大，如同山海般難以衡量，福報更是難以估算。 佛陀告訴四姓人：『想要了解維藍的含義嗎？我的身體就是。』 四姓人聽聞佛經后，心中非常歡喜，行禮后離去。 過去，菩薩曾化身為鹿王，它體型高大，身披五彩毛髮，蹄角奇特優雅，帶領著數千隻鹿。國王外出狩獵，鹿群四散奔逃，有的跌入巖石，有的掉進坑裡，有的撞到樹上，有的被荊棘刺穿，死傷無數。鹿王看到此情此景，哽咽地說：『我作為首領，應該明智地選擇棲息之地，如果只是爲了貪圖美味的草地而在此遊蕩，導致我的族群遭受如此慘重的傷亡，這是我的罪過。』於是，它徑直走進國都。國都的人們看到它，都說：『我們的國王有至仁的美德，神鹿才會前來。』把它視為國家的祥瑞，沒有人敢冒犯它。鹿王來到王宮殿前，跪下說道：『我這小小的畜生貪生怕死，寄居在貴國的領土上。突然遭遇獵人，我的同類四處奔逃，有的失散，有的慘死。上天有好生之德，實在令人哀憐。我願意讓我的族群每天自願選出一隻，供奉給太官，請您告知每天所需的數量，我們不敢欺騙大王。』國王感到非常驚奇，說：『太官每天所用的不過一隻，不知你們的死傷竟然如此之多。如果真如你所說，我發誓不再狩獵。』 鹿王退回，告訴所有的鹿，詳細說明了這件事的利害關係。鹿群俯首聽命，自行安排次序。輪到先行的鹿，每次臨死前都會向鹿王告別，鹿王為之流淚，教誨它們說：『世間萬物終有一死，誰能倖免？要沿著正道唸佛，心懷仁慈，面對人王時，千萬不要怨恨！』每天都是這樣。其中有一隻鹿，身懷有孕，說：『死我不敢逃避，但請允許我生下腹中的孩子。』於是，就讓下一隻鹿代替它。下一隻鹿叩頭哭泣著說：『我必定會去死。即使只有一天一夜的生命，片刻的時光，到時也不會有怨恨。』 鹿王不忍心枉殺它們的性命，第二天就獨自離開鹿群，親自來到太官。廚師認出了它，立即稟告了國王。國王詢問原因，鹿王如實回答。國王聽后，悲傷地流下了眼淚，說：『難道會有畜生懷有天地般的仁慈，爲了救助眾生而犧牲自己，踐行古人弘揚慈悲的善舉嗎！我作為人君，每天都在殺害眾生的性命，來滋養自己的身體，

Even with coarse food and a straw mat, if one adheres to the Three Refuges, holds the Four Immeasurable Minds, and observes the Five Precepts, the merit is as vast as mountains and seas, and the blessings are immeasurable. The Buddha told the four castes: 'Do you want to know what Vairambha means? My body is it.' The four castes, upon hearing the sutra, were greatly delighted, paid their respects, and departed. In the past, a Bodhisattva was incarnated as a Deer King. He was tall and large, with five-colored fur, and his hooves and antlers were uniquely elegant. He led thousands of deer. When the king went hunting, the deer scattered, some falling into rocks, some into pits, some crashing into trees, and some pierced by thorns. Many were killed and injured. The Deer King, seeing this, choked with emotion and said: 'As their leader, I should have wisely chosen a place to dwell. If I only seek beautiful grass and wander here, causing such devastation to my herd, it is my fault.' He went directly to the capital. The people, seeing him, said: 'Our king has the virtue of utmost benevolence, and a divine deer has come.' They considered it a national omen and dared not offend him. The Deer King knelt before the palace and said: 'I, a small animal, fear death and live in your kingdom. Suddenly encountering hunters, my kind scattered, some lost, some dead. Heaven has a love for life, and it is truly pitiful. I am willing to have my herd choose one each day to offer to the royal kitchen. Please tell us the daily amount needed, and we dare not deceive the king.' The king was very surprised and said: 'The royal kitchen uses only one a day, I did not know so many of you were injured and killed. If it is as you say, I vow not to hunt anymore.' The Deer King returned and told all the deer the details of the situation. The deer listened obediently and arranged themselves in order. Those who were to go first would bid farewell to the Deer King before their death. The Deer King would weep and teach them: 'All in this world must die, who can escape it? Follow the path of the Buddha, have a kind heart, and when facing the human king, do not hold any resentment!' This happened every day. One day, a deer who was pregnant said: 'I dare not avoid death, but please allow me to give birth to my child.' So, the next deer in line took her place. The next deer bowed and wept, saying: 'I will surely die. Even if I have only one day and one night of life, a moment of time, I will not resent it when the time comes.' The Deer King could not bear to let them die in vain. The next day, he left the herd alone and went to the royal kitchen. The cook recognized him and immediately reported it to the king. The king asked the reason, and the Deer King answered truthfully. The king was moved to tears and said: 'How can an animal have such benevolence as to sacrifice itself to save others, and practice the ancient virtue of great compassion! I, as a ruler, kill living beings every day to nourish my own body,'

。吾好兇虐，尚豺狼之行乎？獸為斯仁，有奉天之德矣。』王遣鹿去還其本居，敕一國界：『若有犯鹿者與人同罰。』

「自斯之後，王及群寮率化，黎民遵仁不殺，潤逮草木，國遂太平。菩薩世世危命濟物，功成德隆，遂為尊雄。」

佛告諸比丘：「時鹿王者，是吾身也。國王者，舍利弗是。菩薩慈惠度無極行佈施如是。」

（一九）

「昔者菩薩身為鵠鳥，生子有三。時，國大旱，無以食之，裂腋下肉以濟其命。三子疑曰：『斯肉氣味與母身氣相似無異，得無吾母以身肉餐吾等乎？』三子愴然有悲傷之情。又曰：『寧殞吾命，不損母體也。』於是閉口不食。母睹不食而更索焉。天神嘆曰：『母慈惠難喻，子孝希有也。』諸天祐之，愿即從心。」佛告諸比丘：「鵠母者，吾身是也。三子者，舍利弗、目連、阿難是也。菩薩慈惠度無極行佈施如是。」(此章，別本在〈維藍章〉后)

（二〇）

「昔者菩薩為孔雀王，從妻五百，委其舊匹，欲青雀妻。青雀唯食甘露好果，孔雀為妻日行取之。其國王夫人有疾，夢睹孔雀，云其肉可為藥。寤以啟聞，王命獵士疾行索之。夫人曰：『誰能得之，娉以季女，賜金百斤。』

「國之獵士分佈行索，睹孔雀王從一青雀在常食處，即以蜜麨每處涂樹，孔雀輒取以供其妻。射師以麨涂身尸踞，孔雀取麨，人應獲焉。孔雀曰：『子之勤身，必為利也。吾示子金山，可為無盡之寶，子原吾命矣。』人曰：『大王賜吾金百斤，妻以季女；豈信汝言乎？』即以獻王

現代漢語譯本：『我喜歡兇殘暴虐，難道還不如豺狼的行為嗎？野獸尚且如此仁慈，具有順應天道的品德。』國王於是放走鹿，讓它回到原來的居所，並敕令全國：『如有傷害鹿者，與傷害人同罪。』 自此之後，國王和群臣都受到感化，百姓也遵從仁愛而不殺生，恩澤甚至普及到草木，國家因此太平。菩薩世世代代不惜生命來救濟眾生，功德圓滿，最終成為至尊的雄者。 佛告訴眾比丘：『當時的鹿王，就是我的前身。國王，就是舍利弗的前身。菩薩的慈悲恩惠是無止境的，他行佈施就是這樣。』 現代漢語譯本：『過去，菩薩身為鵠鳥，生了三個孩子。當時，國家大旱，沒有食物可以餵養它們，鵠鳥就撕裂腋下的肉來維持它們的生命。三個孩子疑惑地說：『這肉的氣味和母親身上的氣味相似，難道是母親用自己的肉來餵養我們嗎？』三個孩子悲傷不已。又說：『寧願犧牲自己的生命，也不要傷害母親的身體。』於是閉口不吃。母親看到它們不吃，就更加傷心。天神感嘆說：『母親的慈愛難以比喻，孩子的孝順也十分罕見。』諸天神保佑它們，它們的願望立刻實現。』佛告訴眾比丘：『鵠鳥母親，就是我的前身。三個孩子，就是舍利弗、目連、阿難的前身。菩薩的慈悲恩惠是無止境的，他行佈施就是這樣。』（這一章，在其他版本中放在《維藍章》之後） 現代漢語譯本：『過去，菩薩身為孔雀王，有五百個妻子，他拋棄了原來的配偶，想要娶青雀為妻。青雀只吃甘露和美味的水果，孔雀王就每天為妻子去取。當時，國王的夫人得了病，夢見孔雀，說它的肉可以做藥。醒來后告訴了國王，國王命令獵人趕緊去尋找。夫人說：『誰能得到孔雀，就嫁給他的小女兒，並賞賜黃金百斤。』 全國的獵人四處尋找，看到孔雀王和一隻青雀在經常覓食的地方，就用蜜糖塗在樹上，孔雀每次都去取來給妻子吃。獵人把蜜糖塗在身上，蹲在那裡，孔雀來取蜜糖時，就被抓住了。孔雀說：『你如此辛勞，必定是爲了利益。我告訴你一座金山，可以作為無盡的寶藏，你放過我的性命吧。』獵人說：『大王賞賜我黃金百斤，還要把小女兒嫁給我；我怎麼會相信你的話呢？』於是就把孔雀獻給了國王。

English version: 'I am fond of cruelty and violence, am I not even as good as the behavior of jackals and wolves? Even beasts are so benevolent, possessing the virtue of following the way of heaven.' The king then released the deer, allowing it to return to its original habitat, and issued an edict throughout the kingdom: 'Anyone who harms a deer will be punished the same as if they harmed a person.' From then on, the king and his officials were all transformed, and the people followed benevolence and did not kill, and the kindness even extended to plants and trees, and the country became peaceful. The Bodhisattva, in life after life, risked his life to save all beings, and his merits and virtues were perfected, and he became the supreme hero. The Buddha told the monks: 'The deer king at that time was my former self. The king was Shariputra's former self. The Bodhisattva's compassion and kindness are boundless, and his practice of giving is like this.' English version: 'In the past, the Bodhisattva was a swan, and had three children. At that time, the country was in a great drought, and there was no food to feed them, so the swan tore the flesh from under its wings to sustain their lives. The three children wondered, 'The smell of this flesh is similar to that of our mother's body, could it be that our mother is feeding us with her own flesh?' The three children were filled with sorrow. They said, 'We would rather sacrifice our own lives than harm our mother's body.' So they closed their mouths and did not eat. When the mother saw that they were not eating, she was even more distressed. The gods sighed, 'The mother's compassion is beyond compare, and the children's filial piety is rare.' The gods blessed them, and their wishes were immediately fulfilled.' The Buddha told the monks: 'The swan mother was my former self. The three children were Shariputra, Maudgalyayana, and Ananda. The Bodhisattva's compassion and kindness are boundless, and his practice of giving is like this.' (This chapter is placed after the 'Vairambha Chapter' in other versions.) English version: 'In the past, the Bodhisattva was a peacock king, with five hundred wives. He abandoned his former mates and wanted to marry a blue bird. The blue bird only ate sweet dew and delicious fruits, so the peacock king went to fetch them for his wife every day. At that time, the king's wife fell ill and dreamed of a peacock, saying that its flesh could be used as medicine. When she woke up, she told the king, and the king ordered the hunters to go and find it quickly. The queen said, 'Whoever can get the peacock, I will marry my youngest daughter to him and give him a hundred pounds of gold.' The hunters of the country searched everywhere and saw the peacock king and a blue bird at their usual feeding place. They smeared honey on the trees, and the peacock would always take it to feed his wife. The hunter smeared honey on his body and squatted there. When the peacock came to take the honey, he was caught. The peacock said, 'Your hard work must be for profit. I will show you a gold mountain, which can be an endless treasure, please spare my life.' The hunter said, 'The king will give me a hundred pounds of gold and marry his youngest daughter to me; how can I believe your words?' So he presented the peacock to the king.

「孔雀曰：『大王懷仁，潤無不周，愿納微言，乞得少水，吾以慈咒，服之疾即愈矣；若其無效，受罪不晚。』王順其意，夫人服之，眾疾皆愈，華色煒曄，宮人皆然。舉國嘆王弘慈，全孔雀之命，獲延一國之壽。雀曰：『愿得投身於彼大湖，並咒其水，率土黎民，眾疾可愈。若有疑望，愿以杖捶吾足。』王曰：『可。』雀即咒之。國人飲水，聾聽盲視，喑語𤹪申，眾疾皆然。

「夫人疾除，國人並得無病，無有害孔雀之心。雀具知之，向王陳曰：『受王生潤之恩，吾報濟一國之命。』報畢乞退，王曰：『可。』雀即翔飛昇樹重曰：『天下有三癡。』王曰：『何謂三？』『一者吾癡，二者獵士癡，三者大王癡。』王曰：『愿釋之。』雀曰：『諸佛重戒以色為火，燒身危命之由也。吾舍五百供養之妻，而貪青雀，索食供之有如僕使，為獵網所得，殆危身命。斯吾癡也。獵士癡者，吾至誠之言，舍一山之金，棄無窮之寶，信夫人邪偽之欺，望季女之妻，睹世狂愚皆斯類矣。捐佛至誠之戒，信鬼魅之欺，酒樂淫亂，或致破門之禍，或死入太山其苦無數，思還為人，猶無羽之鳥欲飛昇天，豈不難哉？淫婦之妖喻彼䰡𩲐，亡國危身靡不由之，而愚夫尊之；萬言無一誠也，而射師信之。斯謂獵者愚矣。王得天醫除一國疾，諸毒都滅，顏如盛華，鉅細欣賴而王放之。斯謂王愚矣。』」

佛告舍利弗：「孔雀王自是之後，周旋八方輒以神藥，慈心佈施，愈眾生病。孔雀王者，吾身是。國王者。舍利弗是。獵士者，調達是。夫人者。調達妻是也。菩薩慈惠度無極行佈施如是

孔雀說：『大王您仁愛寬厚，恩澤普施，沒有哪個地方沒有受到您的恩惠。我希望您能採納我一點微小的建議，請您給我一點水，我用慈悲的咒語加持它，喝了病就會立刻好；如果沒效果，再懲罰我也不晚。』國王聽從了它的建議，讓夫人喝了水，各種疾病都痊癒了，容光煥發，宮裡的人也都這樣。全國上下都讚歎國王的仁慈，保全了孔雀的性命，也為國家延長了壽命。孔雀說：『我希望能夠投身到那個大湖裡，並用咒語加持湖水，這樣全國的百姓，各種疾病都可以治好。如果有人懷疑，可以用棍子打我的腳。』國王說：『可以。』孔雀就念咒加持湖水。國人喝了水，聾子能聽見，瞎子能看見，啞巴能說話，各種疾病都痊癒了。 夫人的病好了，全國人民都恢復了健康，沒有人再想傷害孔雀。孔雀完全知道這些，就向國王陳述說：『我受了國王您救命的恩情，我報答您，救了一國人的性命。』報答完畢，請求離開，國王說：『可以。』孔雀就飛起來，停在樹上，重複說：『天下有三種愚癡。』國王說：『哪三種？』『第一種是我愚癡，第二種是獵人愚癡，第三種是大王您愚癡。』國王說：『希望你解釋一下。』孔雀說：『諸佛嚴厲告誡，把美色看作是火，是燒身喪命的根源。我捨棄了五百個供養我的妻子，卻貪戀一隻青雀，像僕人一樣伺候它，為它尋找食物，結果被獵網抓住，差點喪命。這是我的愚癡。獵人愚癡在於，我真誠的話，他捨棄了一山的金子，拋棄了無窮的寶藏，相信夫人邪惡虛假的欺騙，希望娶到季女為妻，世上那些狂妄愚蠢的人都是這類。他們拋棄佛陀至誠的教誨，相信鬼魅的欺騙，沉迷於酒色，有的導致家破人亡，有的死後進入太山地獄，受苦無數，想要再做人，就像沒有翅膀的鳥想要飛上天一樣，難道不難嗎？**的妖媚就像那些魑魅魍魎，亡國喪身沒有不是因為這個，而愚蠢的人卻尊敬它；萬句話沒有一句真誠的，而獵人卻相信它。這就是獵人的愚蠢。大王您得到天醫治好了一國人的疾病，各種毒都消除了，容顏像盛開的花朵一樣，無論大小都依賴您，而您卻放走了天醫。這就是大王您的愚蠢。』 佛告訴舍利弗：『孔雀王從那以後，周遊八方，總是用神藥，慈悲地佈施，治癒眾生的疾病。孔雀王，就是我的前身。國王，就是舍利弗的前身。獵人，就是提婆達多的前身。夫人，就是提婆達多的妻子。菩薩慈悲恩惠，度化眾生，行佈施就是這樣。』

The peacock said, 'Great King, you are benevolent and your kindness extends everywhere, leaving no place untouched. I hope you will accept my humble suggestion. Please give me a little water, and I will bless it with a compassionate mantra. If it is drunk, the illness will be cured immediately; if it has no effect, it will not be too late to punish me.' The king followed its advice and had the lady drink the water. All her illnesses were cured, and her complexion glowed. The people in the palace were all the same. The whole country praised the king's benevolence, which had saved the peacock's life and extended the life of the nation. The peacock said, 'I wish to throw myself into that great lake and bless the water with a mantra so that all the people in the country can be cured of their various diseases. If anyone doubts it, they can beat my feet with a stick.' The king said, 'Okay.' The peacock then chanted a mantra to bless the lake water. When the people of the country drank the water, the deaf could hear, the blind could see, the mute could speak, and all kinds of diseases were cured. The lady's illness was cured, and all the people in the country regained their health. No one wanted to harm the peacock anymore. The peacock knew this completely and said to the king, 'I have received the grace of the king's life-saving kindness, and I have repaid you by saving the lives of the people of the country.' After repaying the kindness, it asked to leave. The king said, 'Okay.' The peacock then flew up and landed on a tree, repeating, 'There are three kinds of foolishness in the world.' The king said, 'What are the three?' 'The first is my foolishness, the second is the hunter's foolishness, and the third is your foolishness, Great King.' The king said, 'I hope you will explain them.' The peacock said, 'The Buddhas strictly warn that beauty is like fire, the root of burning oneself and losing one's life. I abandoned five hundred wives who served me, yet I coveted a blue peacock, serving it like a servant, seeking food for it, and as a result, I was caught in a hunter's net and almost lost my life. This is my foolishness. The hunter's foolishness lies in the fact that he abandoned a mountain of gold and endless treasures for my sincere words, believing the lady's evil and false deception, hoping to marry the youngest daughter. All the arrogant and foolish people in the world are like this. They abandon the Buddha's sincere teachings, believe in the deception of ghosts and demons, indulge in wine and women, some causing their families to be destroyed, some dying and entering the Tai Mountain hell, suffering countless torments. They want to be reborn as humans, like a bird without wings trying to fly to the sky, how difficult is that? The charm of ** is like those monsters and demons, and the destruction of countries and the loss of lives are all caused by this, yet foolish people respect it; out of ten thousand words, not one is sincere, yet the hunter believes it. This is the hunter's foolishness. Great King, you obtained a heavenly physician who cured the diseases of the people of the country, all poisons were eliminated, your face was like a blooming flower, and everyone, big and small, relied on you, yet you let the heavenly physician go. This is your foolishness, Great King.' The Buddha told Shariputra, 'From then on, the Peacock King traveled in all directions, always using divine medicine, compassionately giving, and healing the diseases of all living beings. The Peacock King was my former self. The king was Shariputra's former self. The hunter was Devadatta's former self. The lady was Devadatta's wife. The Bodhisattva's compassion and kindness, saving all living beings, and practicing giving is like this.'

（二一）

「昔者梵志，年百二十，執貞不娶淫泆窈盡，靖處山澤不樂世榮，以茅草為廬、蓬蒿為席，泉水山果趣以支命，志弘行高，天下嘆德。王娉為相，志道不仕，處於山澤數十餘載，仁逮眾生禽獸附恃。時，有四獸，狐、獺、猴、兔，斯四獸曰：『供養道士，靖心聽經。』積年之久，山果都盡，道士欲徙尋果所盛。四獸憂曰：『雖有一國榮華之士，猶濁水滿海，不如甘露之鬥升也。道士去者，不聞聖典，吾為衰乎！各隨所宜求索飲食，以供道士，請留此山，庶聞大法。』僉然曰：『可。』獼猴索果，狐化為人，得一囊麨，獺得大魚，各曰：『可供一月之糧。』兔深自惟：『吾當以何供道士乎？』曰：『夫生有死，身為朽器，猶當棄捐；食凡夫萬，不如道士一。』即行取樵然之為炭，向道士曰：『吾身雖小，可供一日之糧。』言畢即自投火，火為不然。道士睹之，感其若斯，諸佛嘆德，天神慈育。道士遂留，日說妙經，四獸稟誨。」

佛告諸沙門：「梵志者，錠光佛是也。兔者，吾身是也。獼猴者，秋鷺子是也。狐者，阿難是也。獺者，目連是也。菩薩慈惠度無極行佈施如是。」

（二二）

「昔者菩薩為大理家，積寶齊國，常好濟貧惠逮眾生，受一切歸猶海含流。時，有友子，以泆蕩之行，家賄消盡。理家愍焉，教之曰：『治生以道，福利無盡。』以金千兩給子為本。對曰：『敬諾。不敢違明誨。』即以行賈。性邪行嬖，好事鬼妖，淫蕩酒樂，財盡復窮。如斯五行𣩠盡其財，窮還守之

『從前有個梵志，年紀一百二十歲，堅守貞節不娶妻，不放縱淫慾，清靜地住在山野，不貪圖世俗的榮華，用茅草蓋屋，用蓬蒿當蓆子，喝泉水吃山果來維持生命，志向遠大，品行高尚，天下人都讚歎他的德行。國王想聘請他做宰相，他志在修道而不做官，在山野住了幾十年，仁愛普及眾生，連禽獸都依附他。當時，有四隻野獸，狐貍、水獺、猴子和兔子，這四隻野獸說：』我們供養道士，靜心聽他講經。』時間長了，山上的果子都吃完了，道士想要遷徙去尋找果子多的地方。四隻野獸擔憂地說：』即使有一國榮華富貴的人，也像渾濁的海水一樣，不如甘露的一斗一升。道士如果走了，我們就聽不到聖典了，我們就要衰敗了！我們各自盡力去尋找食物，來供養道士，請他留在這座山裡，以便能聽到大法。』大家一致說：』可以。』獼猴去摘果子，狐貍變成人，得到一袋麵粉，水獺得到一條大魚，各自說：』可以供養一個月的糧食。』兔子深深地思考：』我應當用什麼來供養道士呢？』說：』人活著終究會死，身體是朽壞的器物，終究要被拋棄；供養凡夫俗子一萬個，不如供養道士一個。』於是就去撿柴燒成炭，對道士說：』我的身體雖然小，可以供養一天的糧食。』說完就跳進火里，火卻沒有燒著他。道士看到這種情況，感動得像這樣，諸佛都讚歎他的德行，天神慈愛地養育他。道士於是留了下來，每天講說妙法，四隻野獸都接受教誨。』 佛告訴各位沙門：』梵志，就是錠光佛。兔子，就是我的前身。獼猴，就是秋鷺子。狐貍，就是阿難。水獺，就是目連。菩薩慈悲恩惠，度化眾生，無止境地施行佈施，就是這樣。』 『從前菩薩是一位大商人，積聚的財富可以和國家相比，他經常喜歡救濟貧困，恩惠普及眾生，接受一切歸附，就像大海容納河流一樣。當時，有一個朋友的兒子，因為放縱的行為，把家裡的財產都揮霍光了。商人憐憫他，教導他說：』用正當的方法經營生計，福報是無窮的。』給了他一千兩金子作為本錢。那人回答說：』遵命。不敢違背您的教誨。』就拿著錢去做買賣。但是他本性邪惡，行為放蕩，喜歡鬼神妖異，沉迷於酒色享樂，錢財用盡又變得貧窮。像這樣五次揮霍光了所有的錢財，又窮困潦倒地回來找他。

(21) 'In the past, there was a Brahmin, one hundred and twenty years old, who upheld chastity and did not marry, not indulging in lustful desires. He lived quietly in the mountains and forests, not enjoying worldly glory. He used thatch for his hut and artemisia for his mat, sustaining himself with spring water and mountain fruits. His aspirations were grand, and his conduct was noble, so the world admired his virtue. The king wanted to appoint him as prime minister, but he was devoted to the path and did not serve. He lived in the mountains and forests for several decades, his benevolence reaching all beings, even birds and beasts relied on him. At that time, there were four animals: a fox, an otter, a monkey, and a rabbit. These four animals said: 『Let us support the ascetic and listen to his teachings with a peaceful mind.』 Over time, the mountain fruits were all gone, and the ascetic wanted to move to a place where fruits were abundant. The four animals worried and said: 『Even the wealthy people of a country are like turbid water filling the sea, not as good as a single measure of sweet dew. If the ascetic leaves, we will not hear the sacred scriptures, and we will decline! Let each of us seek food according to our abilities to support the ascetic, and ask him to stay on this mountain so that we may hear the great Dharma.』 They all agreed: 『Yes.』 The monkey gathered fruits, the fox transformed into a human and obtained a bag of flour, and the otter obtained a large fish. Each said: 『This can provide food for a month.』 The rabbit pondered deeply: 『What shall I offer to the ascetic?』 He said: 『Life is destined to end, and the body is a decaying vessel that will eventually be discarded. Feeding ten thousand ordinary people is not as good as feeding one ascetic.』 So he went to gather firewood and burned it into charcoal. He said to the ascetic: 『Although my body is small, it can provide food for one day.』 After speaking, he jumped into the fire, but the fire did not burn him. The ascetic witnessed this and was moved by his actions. All the Buddhas praised his virtue, and the gods lovingly nurtured him. The ascetic then stayed, teaching the wonderful Dharma every day, and the four animals received his teachings.』 The Buddha told the monks: 『The Brahmin was Dipankara Buddha. The rabbit was my past self. The monkey was Shariputra. The fox was Ananda. The otter was Maudgalyayana. The Bodhisattva's compassion and kindness are boundless, and his practice of giving is like this.』 (22) 'In the past, a Bodhisattva was a great merchant whose accumulated wealth was comparable to that of a country. He always liked to help the poor and his benevolence reached all beings, accepting all who came to him, like the sea accepting rivers. At that time, there was a friend's son who, due to his dissolute behavior, had squandered all his family's wealth. The merchant took pity on him and taught him: 『Managing your livelihood with integrity will bring endless blessings.』 He gave him a thousand gold pieces as capital. The man replied: 『I obey. I dare not disobey your teachings.』 He then went to do business. However, he was inherently wicked and dissolute, fond of ghosts and demons, and indulged in wine and pleasure. He spent all his money and became poor again. In this way, he squandered all his wealth five times and returned to him in poverty.'

。時，理家門外糞上有死鼠，理家示之曰：『夫聰明之善士者，可以彼死鼠治產生居也。有金千兩而窮困乎？今復以金千兩給汝。』

「時有乞兒，遙聞斯誨愴然而感，進猶乞食，還取鼠去，循彼妙教，具乞諸味，調和炙之，賣得兩錢；轉以販菜，致有百餘。以微致著，遂成富姓。閑居憶曰：『吾本乞兒，緣致斯賄乎！』寤曰：『由賢理家訓彼兒頑，吾致斯寶。受恩不報，謂之背明。』作一銀案，又為金鼠，以眾名珍滿其腹內，羅著案上。又以眾寶瓔珞其邊，具以眾甘，禮彼理家，陳其所以：『今答天潤。』理家曰：『賢哉，丈夫！可為教訓矣。』即以女妻之，居處眾諸都以付焉，曰：『汝為吾后，當奉佛三寶，以四等心救濟眾生。』對曰：『必修佛教矣。』后為理家之嗣，一國稱孝。」

佛告諸沙門：「理家者，吾身是也。彼蕩子者，調達是。以鼠致富者，槃特比丘是。調達懷吾六億品經，言順行逆，死入太山地獄。槃特比丘，懷吾一句，乃致度世。夫有言無行，猶膏以明自賊，斯小人之智也。言行相扶，明猶日月，含懷眾產生濟萬物，斯大人之明也。行者是地，萬物所由生矣。菩薩慈惠度無極行佈施如是。」

（二三）

「昔有獨母為理家賃，守視田園。主人有徨，餉過食時。時至欲食，沙門從乞。心存斯人，絕欲棄邪厥行清真。『濟四海餓人不如少惠凈戒真賢者。』以所食分盡著缽中，蓮華一枚著上貢焉！道人現神足放光明，母喜嘆曰：『真所謂神聖者乎！愿我後生百子若茲。』母終神遷，應為梵志嗣矣

當時，理家的門外糞堆上有死老鼠，理家指著它說：『一個聰明有才的人，可以憑藉這死老鼠來建立家業。難道有了千兩黃金還會貧困嗎？現在再給你千兩黃金。』 當時有個乞丐，遠遠聽到這話，感到悲傷而有所感悟，他仍然去乞討食物，然後拿走了死老鼠，按照理家所說的巧妙方法，乞討各種調料，把老鼠烤熟，賣了兩文錢；又用這兩文錢販賣蔬菜，賺到了一百多文錢。從小到大，逐漸變得富有。閑暇時回憶說：『我本來是個乞丐，怎麼會得到這些財富呢！』醒悟到：『是因為賢明的理家教訓他那頑劣的兒子，我才得到這些財富。受了恩惠不報答，就叫做背棄光明。』於是製作了一個銀案，又做了一個金老鼠，在老鼠腹內裝滿各種珍寶，擺放在銀案上。又用各種寶物裝飾銀案的邊緣，準備了各種美味佳餚，去拜見理家，陳述事情的經過：『現在是爲了報答您的恩德。』理家說：『真是賢能的人啊！可以作為教訓了。』於是把女兒嫁給了他，把家產都交給他管理，說：『你將是我的繼承人，應當信奉佛法僧三寶，用慈悲心救濟眾生。』他回答說：『一定遵從佛的教誨。』後來他成為理家的繼承人，全國都稱讚他的孝道。 佛告訴眾沙門：『理家，就是我的前身。那個敗家子，就是提婆達多。靠老鼠致富的人，就是槃特比丘。提婆達多懷有我所說的六億品經，卻言行不一，死後墮入太山地獄。槃特比丘，懷有我的一句話，就得以度脫生死。有言無行，就像用油脂來照明卻反而傷害自己，這是小人的智慧。言行一致，光明就像日月，能夠包容眾生，成就萬物，這是大人的光明。行動是土地，萬物由此而生。菩薩慈悲恩惠，度化眾生，行佈施就是這樣。』 從前有個獨身母親受僱於理家，看守田園。主人有事耽擱，過了吃飯的時間才送飯來。母親正要吃飯時，有沙門來乞食。母親心中想著這個人，斷絕慾望，摒棄邪念，行為端正。『救濟四海的餓漢，不如少許佈施給持戒的真賢者。』於是把自己的食物分出來，全部放入沙門的缽中，又放上一朵蓮花供養！道人顯現神足，放出光明，母親歡喜讚歎說：『真是神聖的人啊！愿我來世能生一百個像他這樣的兒子。』母親死後神識轉生，成爲了一個婆羅門的後代。

At that time, there was a dead rat on the dung heap outside the house of the householder. The householder pointed to it and said, 'A wise and capable person can build a fortune from this dead rat. Is it possible to be poor with a thousand pieces of gold? Now, I will give you another thousand pieces of gold.' At that time, there was a beggar who, hearing these words from afar, felt sorrow and enlightenment. He still went to beg for food, then took the dead rat. Following the wise teaching of the householder, he begged for various seasonings, roasted the rat, and sold it for two coins. He then used these two coins to sell vegetables, earning more than a hundred coins. From small beginnings, he gradually became wealthy. In his leisure time, he recalled, 'I was originally a beggar, how did I come to have this wealth!' He realized, 'It was because the wise householder taught his unruly son that I obtained this wealth. To receive kindness and not repay it is called turning away from the light.' So he made a silver table and a golden rat, filling the rat's belly with various treasures, and placed it on the silver table. He also decorated the edges of the table with various jewels, prepared various delicacies, and went to see the householder, explaining the situation: 'Now I am repaying your kindness.' The householder said, 'You are truly a virtuous man! You can be an example.' So he married his daughter to him, and entrusted him with the management of the household, saying, 'You will be my successor, you should believe in the Buddha, Dharma, and Sangha, and use compassion to save all beings.' He replied, 'I will certainly follow the Buddha's teachings.' Later, he became the householder's successor, and the whole country praised his filial piety. The Buddha told the monks, 'The householder was my past life. That prodigal son was Devadatta. The one who became rich from the rat was the monk Purna. Devadatta held my six hundred million verses of scripture, but his words and actions were inconsistent, and after death, he fell into the Tai Mountain hell. The monk Purna, holding one of my sentences, was able to transcend birth and death. To have words without actions is like using oil to light a lamp but harming oneself, this is the wisdom of a petty person. Words and actions supporting each other, like the sun and moon, can embrace all beings and accomplish all things, this is the light of a great person. Action is the earth, from which all things are born. The Bodhisattva's compassion and kindness, saving all beings, is like this when practicing giving.' In the past, there was a single mother who was hired by a householder to guard his fields. The master was delayed and sent food after mealtime. When the mother was about to eat, a monk came to beg for food. The mother, thinking of this person, cut off her desires, abandoned evil thoughts, and acted righteously. 'To save the hungry people of the four seas is not as good as giving a little to a true virtuous person who upholds the precepts.' So she divided her food, putting it all into the monk's bowl, and placed a lotus flower on top as an offering! The monk manifested his supernatural powers, emitting light, and the mother joyfully exclaimed, 'Truly, he is a divine being! May I have a hundred sons like him in my next life.' After the mother died, her spirit was reborn as the descendant of a Brahmin.

。其靈集梵志小便之處，鹿𦧧小便即感之生。時滿生女，梵志育焉。年有十餘，光儀庠步，守居護火。女與鹿戲，不覺火滅。父還恚之，令行索火。女至人聚，一躇步處一蓮華生。火主曰：『爾繞吾居三匝，以火與爾。』女即順命，華生陸地圍屋三重；行者住足，靡不雅奇。

「斯須宣聲聞其國王，王命工相相其貴賤。師曰：『必有聖嗣，傳祚無窮。』王命賢臣娉迎禮備，容華奕奕，宮人莫如。懷妊時滿，生卵百枚。后妃逮妾靡不嫉焉，豫刻芭蕉為鬼形像，臨產以發被覆其面，惡露涂芭蕉，以之示王。眾妖弊明，王惑信矣。群邪以壺盛卵，密覆其口，投江流矣。

「天帝釋下，以印封口，諸天翼衛，順流停止，猶柱植地。下流之國，其王于臺遙睹水中有壺流下，韑輝光耀似有乾靈，取之觀焉。睹帝印文，發得百卵，令百婦人懷育溫暖。時滿體成，產為百男。生有上聖之智，不啟而自明，顏景跨世，相好希有，力干勢援，兼人百倍，言音之響有若師子之吼。王即具白象百頭，七寶鞍勒，以供聖嗣，令征鄰國；四鄰降伏，咸稱臣妾。

「又伐所生之國，國人鉅細靡不悚慄。王曰：『孰有能卻斯敵者乎？』夫人曰：『大王無懼，視敵所由，攻城何方？臨之興觀，為王降之。』王即視敵所由而立觀矣。母登觀，揚聲曰：『夫逆之大，其有三矣。不遠群邪招二世咎，斯一也。生不識親而逆孝行，斯二也。恃勢殺親毒向三尊，斯三也。懷斯三逆，其惡無蓋。爾等張口，信現於今。』母捉其乳，天令湩射遍百子口。精誠之感，飲乳情哀，僉然俱曰：『斯則吾親

現代漢語譯本：她的靈魂聚集在梵志小便的地方，鹿小便后就感應而生。時機成熟便生下女兒，梵志撫養她。年約十餘歲，容貌端莊，舉止穩重，負責看守火種。女兒與鹿嬉戲，不小心把火弄滅了。父親回來后很生氣，讓她去取火。女兒走到人群聚集的地方，每走一步就生出一朵蓮花。火主說：『你繞著我的住處走三圈，我就把火給你。』女兒就聽從他的話，蓮花在陸地上生長，圍著房屋三層；行走的人都停下腳步，無不驚歎稱奇。 不久，這件事傳到了國王那裡，國王命令工匠為她看相，判斷她的貴賤。相士說：『她必定會有聖賢的後代，傳承王位無窮無盡。』國王命令賢臣備好聘禮去迎娶她，她的容貌光彩照人，宮中的女子沒有能比得上的。她懷孕后，時機成熟，生下了一百個卵。后妃和侍妾沒有不嫉妒她的，她們預先刻好芭蕉做成鬼的形狀，在她生產時用頭髮遮住她的臉，把污穢之物塗在芭蕉上，拿給國王看。眾妖邪遮蔽了光明，國王被迷惑相信了。群邪用壺盛著卵，密封好口，投入江中。 天帝釋下來，用印封住壺口，眾天神護衛著，壺順流而下停了下來，像柱子一樣立在地上。下游的國家，國王在臺上遠遠看到水中有壺漂下來，光輝閃耀，好像有神靈，就取過來觀看。看到天帝的印文，打開后得到一百個卵，命令一百個婦人懷抱溫暖孵育。時機成熟，孵化出一百個男孩。他們生來就有上聖的智慧，不用教導就明白，容貌超凡脫俗，相貌美好罕見，力氣強大，氣勢逼人，是常人的百倍，說話的聲音像獅子吼叫。國王就準備了一百頭白象，配上七寶鞍轡，來供奉這些聖賢的後代，讓他們去征討鄰國；四鄰都投降了，稱臣納妾。 他們又攻打自己出生的國家，國內的人無論老少都感到恐懼。國王說：『誰能抵擋這些敵人呢？』王后說：『大王不用害怕，看看敵人從哪裡來，攻打哪個方向？我到那裡觀察，為大王降服他們。』國王就觀察敵人來的方向，並建了觀望臺。母親登上觀望臺，大聲說：『你們的罪逆之大，有三點。不遠離邪惡，招致兩世的罪過，這是一點。出生后不認識親生父母，違背孝道，這是第二點。依仗權勢殺害親人，毒害三尊，這是第三點。懷有這三點罪逆，罪惡滔天。你們張開嘴，現在就顯現出來。』母親抓住自己的乳房，天神讓乳汁射到一百個兒子的口中。精誠的感應，喝到乳汁后，他們悲傷地說：『這才是我們的親生母親啊！』

English version: Her spirit gathered at the place where the Brahmin urinated, and she was conceived when a deer urinated there. When the time was right, she gave birth to a daughter, whom the Brahmin raised. When she was about ten years old, she was graceful and composed, and was responsible for guarding the fire. The daughter was playing with a deer and accidentally put out the fire. Her father was angry when he returned and told her to go get fire. When the daughter went to the place where people gathered, a lotus flower bloomed with each step she took. The fire master said, 'Walk around my dwelling three times, and I will give you fire.' The daughter obeyed, and lotus flowers grew on the land, surrounding the house in three layers; those who walked by stopped and were amazed. Soon, the matter was reported to the king, who ordered craftsmen to examine her and determine her status. The diviner said, 'She will surely have a sage heir, who will inherit the throne endlessly.' The king ordered his wise ministers to prepare betrothal gifts to marry her. Her beauty was radiant, and no woman in the palace could compare to her. When she was pregnant, the time was right, and she gave birth to one hundred eggs. The queens and concubines were all jealous of her. They carved banana leaves into the shape of ghosts, covered her face with hair during her delivery, smeared the banana leaves with filth, and showed them to the king. The evil spirits obscured the light, and the king was deceived into believing them. The evil ones put the eggs in a pot, sealed the mouth, and threw it into the river. The Heavenly Emperor Sakra descended, sealed the pot with a seal, and the gods protected it. The pot floated downstream and stopped, standing like a pillar on the ground. In the downstream country, the king saw a pot floating in the water from his terrace, shining brightly as if it contained a divine spirit. He took it to examine it. Seeing the Heavenly Emperor's seal, he opened it and found one hundred eggs. He ordered one hundred women to keep them warm and incubate them. When the time was right, one hundred boys were hatched. They were born with the wisdom of a sage, understanding without being taught. Their appearance was extraordinary, their features were beautiful and rare, their strength was great, their aura was imposing, and they were a hundred times stronger than ordinary people. Their voices were like the roar of a lion. The king prepared one hundred white elephants with seven-treasure saddles to serve these sage heirs, and sent them to conquer neighboring countries. The four neighboring countries surrendered and became vassals. They then attacked the country where they were born, and the people of the country, young and old, were terrified. The king said, 'Who can resist these enemies?' The queen said, 'Your Majesty, do not be afraid. See where the enemies come from and which direction they are attacking. I will go there to observe and subdue them for you.' The king observed the direction from which the enemies came and built an observation platform. The mother ascended the platform and said loudly, 'The magnitude of your transgressions is threefold. Not staying away from evil and inviting the sins of two lifetimes, this is the first. Being born without knowing your parents and violating filial piety, this is the second. Relying on power to kill relatives and harm the Three Jewels, this is the third. Harboring these three transgressions, your evil is boundless. Open your mouths, and it will be revealed now.' The mother grasped her breasts, and the heavens caused milk to shoot into the mouths of her one hundred sons. Through the sincerity of their feelings, after drinking the milk, they said with sorrow, 'This is our true mother!'

。』泣涕交頸，叉手步進，叩頭悔過。親嗣始會，靡不哀慟。二國和睦，情過伯叔。異方欣然靡不稱善。

「諸子睹世無常如幻，辭親學道，遠世穢垢。九十九子皆得緣一覺。一子理國，父王崩，為王。大赦眾罪，壞牢獄、裂池塞，免奴使，慰孝悌、養孤獨，開帑藏大布施，隨民之愿給。以十善為國法，人人帶誦，家有孝子。興立塔寺，供養沙門，誦經論道口無四惡，諸毒歇盡，壽命益長。天帝養護，猶親育子。」

佛告諸沙門：「留為王者，吾身是也。父王者，今白凈王是。母者，舍妙是。菩薩慈惠度無極行佈施如是。」

（二四）

「昔者菩薩，時為梵志，經學明達，國人師焉。弟子五百，皆有儒德，體好佈施，猶自護身。時世有佛，號啑如來、無所著、正真尊、最正覺，將導三界還神本無。菩薩睹佛，欣然自歸，請佛及僧七日留家，以禮供養。梵志弟子各諍所主。一人年稚師使之行，還請事作。師曰：『有事無作者，爾攝之焉。』童子對曰：『唯燈無主者也。』師曰：『善哉。』弟子以𤬪盛麻油膏，凈自洗浴，白㲲纏頭，自手然之。

「天人龍鬼睹其猛力，靡不拊手驚愕，而嘆：『世未曾有，斯必為佛矣。』佛嘉之焉，令明徹夜而頭不損，心定在經霍然無想，七日若茲都無懈惓念矣。佛則授決：『卻無數劫汝當爲佛，號曰錠光。項中肩上各有光明，教授拯濟，眾生獲度其為無量。』天人鬼龍，聞當爲佛，靡不嘉豫稽首拜賀。

「梵志唸曰：『彼其得佛，吾必得也，須當受決。』而佛去焉。前稽首曰：『今設微供誠吾盡心，愿授吾決

現代漢語譯本：他們哭泣著，脖子互相依偎，拱手向前走，叩頭悔過。父子們終於相見，沒有不悲痛的。兩國和好，情誼勝過伯叔。異國他鄉的人們都高興地稱讚這件事。 現代漢語譯本：『諸位王子看到世事無常如夢幻，辭別父母學習佛道，遠離世俗的污穢。九十九個兒子都因一個覺悟而得道。一個兒子治理國家，父王去世后，他繼承王位。他大赦天下罪犯，拆毀監獄，疏通池塘，免除奴隸的勞役，安撫孝順父母、尊敬兄長的人，贍養孤獨無依的人，打開國庫大量佈施，隨從百姓的意願給予。他以十善作為國家法律，人人背誦，家家都有孝子。他興建佛塔寺廟，供養僧人，誦讀佛經，談論佛法，口中沒有四種惡言，各種毒害都停止了，壽命也因此增長。天帝也像養育自己的孩子一樣保護他。』 現代漢語譯本：佛告訴眾沙門：『留下來做國王的，就是我的前身。父王，就是現在的凈飯王。母親，就是摩耶夫人。菩薩的慈悲恩惠，度化眾生，無止境地行佈施，就是這樣。』 現代漢語譯本：『過去，菩薩曾是一位婆羅門，精通經學，全國人民都以他為師。他有五百個弟子，都具有儒家的德行，喜歡佈施，但仍然愛惜自己的身體。當時世上有一位佛，號為啑如來、無所著、正真尊、最正覺，引導三界眾生迴歸本源。菩薩見到佛，欣然歸順，請佛和僧眾在家住了七天，以禮供養。婆羅門弟子們各自爭論誰是主人。一個年幼的弟子被老師派去辦事，回來后請示要做什麼。老師說：『有事卻沒有主人做的，你就去管吧。』童子回答說：『只有燈沒有主人。』老師說：『好啊。』弟子用缽盛滿麻油膏，自己洗凈身體，用白布纏頭，親手點燃了自己。 現代漢語譯本：『天人、龍、鬼看到他如此勇猛，沒有不拍手驚歎的，感嘆說：『世上從未有過這樣的事，這個人將來必定成佛。』佛讚許了他，使他光明徹夜，頭卻沒有損傷，心定在佛經上，沒有絲毫雜念，七天都是如此，沒有絲毫懈怠。佛就給他授記說：『無數劫后，你將成佛，號為錠光。你的脖子和肩膀上都會有光明，你將教化救度眾生，被度化的眾生將是無量的。』天人、鬼龍聽到他將來成佛，沒有不高興地稽首拜賀的。 現代漢語譯本：『婆羅門心想：『他能成佛，我一定也能成佛，必須得到授記。』這時佛離開了。他上前叩頭說：『今天我設下微薄的供養，確實是盡了我的心意，希望您能給我授記。』

English version: They wept, their necks intertwined, clasped their hands, stepped forward, and kowtowed in repentance. The father and sons finally met, and there was no one who was not grieved. The two countries reconciled, their affection surpassing that of uncles. People from foreign lands were all delighted and praised the event. English version: 'The princes, seeing the impermanence of the world as an illusion, bid farewell to their parents to study the Way, and distanced themselves from the defilements of the world. Ninety-nine sons all attained enlightenment through one awakening. One son governed the country, and after the father king passed away, he inherited the throne. He granted amnesty to all criminals, demolished prisons, dredged ponds, exempted slaves from labor, comforted those who were filial and respectful to their elders, supported the lonely and helpless, opened the treasury to give generously, and provided according to the people's wishes. He established the ten virtues as the law of the land, which everyone recited, and every family had filial children. He built pagodas and temples, made offerings to monks, recited scriptures, discussed the Dharma, and his mouth was free from the four evils. All poisons ceased, and their lifespans increased. The Heavenly Emperor protected him as if he were his own child.' English version: The Buddha told the monks, 'The one who remained to be king was my former self. The father king is the present King Suddhodana. The mother is Queen Maya. The Bodhisattva's compassion and grace, liberating beings, and endlessly practicing giving, is like this.' English version: 'In the past, the Bodhisattva was a Brahmin, well-versed in scriptures, and the people of the country regarded him as their teacher. He had five hundred disciples, all of whom possessed Confucian virtues, loved to give, but still cherished their own bodies. At that time, there was a Buddha in the world, named Dipankara Tathagata, the Unattached, the Truly Honored One, the Most Rightly Awakened One, who guided the beings of the three realms back to their original nature. The Bodhisattva, seeing the Buddha, gladly submitted himself, invited the Buddha and the Sangha to stay at his home for seven days, and made offerings with respect. The Brahmin's disciples argued over who was the host. A young disciple was sent by the teacher to do errands, and upon returning, asked what he should do. The teacher said, 'If there is something to be done but no one to do it, then you should take care of it.' The boy replied, 'Only the lamp has no owner.' The teacher said, 'Good.' The disciple filled a bowl with sesame oil, washed himself clean, wrapped his head in white cloth, and lit himself with his own hands. English version: 'The gods, dragons, and ghosts, seeing his courage, could not help but clap their hands in astonishment, exclaiming, 'Such a thing has never happened in the world, this person will surely become a Buddha.' The Buddha praised him, and made his light shine throughout the night without his head being harmed. His mind was fixed on the scriptures, without any distractions, and it was like this for seven days, without any slackening. The Buddha then gave him a prophecy, saying, 'After countless kalpas, you will become a Buddha, named Dipankara. There will be light on your neck and shoulders, and you will teach and save beings, and the number of beings saved will be immeasurable.' The gods, ghosts, and dragons, hearing that he would become a Buddha, were all delighted and bowed in congratulation. English version: 'The Brahmin thought, 'If he can become a Buddha, I must also be able to become a Buddha, and I must receive a prophecy.' At this time, the Buddha left. He stepped forward and kowtowed, saying, 'Today I have made a small offering, truly with all my heart, I hope you can give me a prophecy.'

。』佛告梵志：『童子作佛之時，當授爾決。』梵志聞當得佛，喜忘有身，自斯之後，遂大布施，饑食寒衣，病給醫藥，蜎飛蚑行蠕動之類，隨其所食以時濟之。八方諸國，稱為仁父也。」

佛告舍利弗：「童子者，錠光佛是。梵志者，吾身是也。菩薩慈惠度無極行佈施如是。」

（二五）

「昔者菩薩，為大理家，積財巨億，常奉三尊，慈向眾生。觀市睹鱉，心悼之焉，問價貴賤。鱉主知菩薩有普慈之德、尚濟眾生，財富難數，貴賤無違，答曰：『百萬，能取者善，不者吾當烹之。』菩薩答曰：『大善！』即雇如直，持鱉歸家，澡護其傷，臨水放之。睹其游去，悲喜誓曰：『太山餓鬼眾生之類，世主牢獄早獲免難，身安命全如爾今也。』稽首十方，叉手愿曰：『眾生擾擾，其苦無量，吾當為天為地，為旱作潤，為漂作筏，饑食渴漿，寒衣熱涼，為病作醫，為冥作光；若有濁世顛倒之時，吾當于中作佛度彼眾生矣。』十方諸佛皆善其誓，贊曰：『善哉！必獲爾志。』

「鱉后夜來龁其門，怪門有聲，使出睹鱉，還如事云。菩薩視之，鱉人語曰：『吾受重潤，身體獲全，無以答潤。蟲水居物知水盈虛，洪水將至必為巨害矣。愿速嚴舟，臨時相迎。』答曰：『大善！』明晨詣門，如事啟王。王以菩薩宿有善名，信用其言：『遷下處高。』時至鱉來曰：『洪水至，可速下載，尋吾所之，可獲無患。』船尋其後，有蛇趣船，菩薩曰：『取之。』鱉云：『大善！』又睹漂狐，曰：『取之。』鱉亦云：『善。』又睹漂人搏頰呼天，哀濟吾命，曰：『取之

現代漢語譯本：佛對梵志說：『當童子成佛的時候，會給你授記。』梵志聽說自己將來能成佛，歡喜得忘記了自身的存在，從此之後，便廣行佈施，飢餓的給食物，寒冷的給衣物，生病的給醫藥，對於蜎飛、蚑行、蠕動之類的生物，都按照它們所需要的食物及時救濟。八方各國的百姓，都稱他為仁慈的父親。 佛告訴舍利弗：『這個童子，就是錠光佛。這個梵志，就是我的前身。菩薩的慈悲恩惠是無邊無際的，他行佈施就是這樣。』 過去，菩薩是一位大戶人家的主人，積累了巨額財富，經常供奉佛、法、僧三寶，以慈悲之心對待眾生。他看到市場上有一隻鱉，心中感到悲傷，就問它的價格。鱉的主人知道菩薩有普施慈悲的美德，又樂於救濟眾生，財富無數，不會在乎價格高低，就回答說：『一百萬，能買走就最好，不然我就要把它煮了。』菩薩回答說：『很好！』就按照這個價格買下了鱉，帶回家，清洗並護理它的傷口，然後把它放到水裡。看到它遊走了，菩薩悲喜交加地發誓說：『愿像泰山餓鬼那樣的眾生，以及世間牢獄中的受難者，都能早日脫離苦難，身體安康，生命保全，就像這隻鱉一樣。』他向十方諸佛叩首，合掌發願說：『眾生如此擾攘，他們的痛苦是無量的，我應當為他們做天，做地，為乾旱的地方降下甘霖，為漂泊的人做筏，給飢餓的人食物，給口渴的人飲料，給寒冷的人衣物，給炎熱的人涼爽，為生病的人做醫生，為黑暗的地方帶來光明；如果遇到濁世顛倒的時候，我應當在其中成佛，度化那些眾生。』十方諸佛都讚歎他的誓願，說：『太好了！你一定會實現你的願望。』 後來，那隻鱉在夜裡來咬菩薩的門，菩薩聽到門響，就派人出去看，那人看到是鱉，就如實稟報。菩薩去看它，鱉對菩薩說：『我受到您的恩惠，身體得以保全，無以為報。我們水中的生物知道水的盈虧，洪水將至，一定會造成巨大的災害。希望您儘快準備船隻，到時來接我們。』菩薩回答說：『很好！』第二天早晨，菩薩到王宮門口，把這件事告訴了國王。國王因為菩薩一向有善名，就相信了他的話，下令讓百姓『遷到高處居住』。到了鱉說的時間，鱉來了，說：『洪水要來了，可以趕快下船，跟著我走，就可以免除災難。』船跟著鱉走，有一條蛇游向船，菩薩說：『把它拉上來。』鱉說：『很好！』又看到一隻漂浮的狐貍，菩薩說：『把它拉上來。』鱉也說：『好。』又看到一個漂浮的人，拍打著臉頰呼喊上天，哀求救命，菩薩說：『把他拉上來。』

English version: The Buddha said to the Brahmin: 'When the boy becomes a Buddha, he will give you a prediction.' The Brahmin, upon hearing that he would become a Buddha, was so overjoyed that he forgot his own existence. From then on, he practiced extensive giving, providing food to the hungry, clothing to the cold, medicine to the sick, and timely relief to all creatures that fly, crawl, and wriggle, according to their needs. People from all directions called him a benevolent father. The Buddha told Shariputra: 'This boy was Dipankara Buddha. This Brahmin was my past self. The compassion and kindness of a Bodhisattva are boundless, and this is how he practices giving.' In the past, a Bodhisattva was the master of a large household, accumulating vast wealth. He always revered the Three Jewels (Buddha, Dharma, and Sangha) and treated all beings with compassion. Seeing a turtle in the market, he felt sorrow and asked its price. The turtle's owner, knowing that the Bodhisattva had the virtue of universal compassion and was eager to help all beings, and that his wealth was immeasurable, replied without hesitation: 'One million. It would be best if you could buy it, otherwise I will cook it.' The Bodhisattva replied: 'Very well!' He bought the turtle at that price, took it home, cleaned and cared for its wounds, and then released it into the water. Watching it swim away, the Bodhisattva, filled with both sorrow and joy, vowed: 'May all beings like the hungry ghosts of Mount Tai, and those suffering in the world's prisons, be freed from their suffering, and have their bodies and lives preserved, just like this turtle.' He bowed to the Buddhas of the ten directions, and with palms together, made a vow: 'Beings are so troubled, their suffering is immeasurable. I shall be their heaven, their earth, bring rain to the drought-stricken, be a raft for the drifting, give food to the hungry, drink to the thirsty, clothing to the cold, coolness to the hot, be a doctor for the sick, and bring light to the darkness. If there is a time of turbid and inverted world, I shall become a Buddha in it, and liberate those beings.' All the Buddhas of the ten directions praised his vow, saying: 'Excellent! You will surely achieve your aspiration.' Later that night, the turtle came and gnawed at the Bodhisattva's door. Hearing the noise, the Bodhisattva sent someone out to see. The person saw it was a turtle and reported back truthfully. The Bodhisattva went to see it, and the turtle said to him: 'I have received your great kindness, and my body has been saved. I have no way to repay you. We creatures of the water know the rise and fall of the water. A great flood is coming, and it will cause great harm. I hope you will quickly prepare boats and come to pick us up when the time comes.' The Bodhisattva replied: 'Very well!' The next morning, the Bodhisattva went to the king's palace and told him about this. The king, because the Bodhisattva had a good reputation, believed him and ordered the people to 'move to higher ground.' When the time came, the turtle arrived and said: 'The flood is coming, you can quickly get on the boat, follow me, and you will be safe from harm.' The boat followed the turtle, and a snake swam towards the boat. The Bodhisattva said: 'Pull it up.' The turtle said: 'Very well!' Then they saw a floating fox, and the Bodhisattva said: 'Pull it up.' The turtle also said: 'Good.' Then they saw a person floating, slapping his cheeks and crying out to heaven, begging for his life, and the Bodhisattva said: 'Pull him up.'

。』鱉曰：『慎無取也，凡人心偽，鮮有終信，背恩追勢，好為兇逆。』菩薩曰：『蟲類爾濟，人類吾賤，豈是仁哉？吾不忍也。』於是取之。鱉曰：『悔哉！』遂之豐土。鱉辭曰：『恩畢請退。』答曰：『吾獲如來、無所著、至真、正覺者，必當相度。』鱉曰：『大善！』鱉退，蛇狐各去。

「狐以穴為居，獲古人伏藏紫磨名金百斤，喜曰：『當以報彼恩矣。』馳還曰：『小蟲受潤，獲濟微命。蟲穴居之物，求穴以自安，獲金百斤，斯穴非冢非家非劫非盜。吾精誠之所致，愿以貢賢。』菩薩深惟：『不取徒捐，無益於貧民；取以佈施，眾生獲濟，不亦善乎！』尋而取之。漂人睹焉，曰：『分吾半矣。』菩薩即以十斤惠之。漂人曰：『爾掘冢劫金，罪福應柰何？不半分之，吾必告有司。』答曰：『貧民睏乏，吾欲等施；爾欲專之，不亦偏乎？』漂人遂告有司，菩薩見拘，無所告訴，唯歸命三尊，悔過自責，慈愿：『眾生早離八難，莫有怨結如吾今也。』

「蛇狐會曰：『奈斯事何？』蛇曰：『吾將濟之。』遂銜良藥開關入獄。見菩薩狀，顏色有損，愴而心悲，謂菩薩言：『以藥自隨，吾將齰太子，其毒尤甚，莫能濟者。賢者以藥自聞，傅則愈矣。』菩薩默然。蛇如所云，太子命將殞，王令曰：『有能濟茲，封之相國，吾與參治。』菩薩上聞，傅之即愈。王喜問所由，囚人本末自陳。王悵然自咎曰：『吾闇甚哉！』即誅漂人，大赦其國，封為國相，執手入宮，並坐而曰：『賢者說何書？懷何道？而為二儀之仁，惠逮眾生乎？』對曰：『說佛經，懷佛道也

現代漢語譯本：'鱉說：『千萬不要救它啊，凡是人心都是虛偽的，很少有始終信守承諾的，他們會背棄恩情追逐權勢，喜歡做兇惡叛逆的事情。』菩薩說：『蟲類你尚且要救濟，人類我反而要輕賤，這難道是仁慈嗎？我不忍心啊。』於是就救了它。鱉說：『後悔啊！』隨後到了肥沃的土地。鱉告辭說：『恩情已報，請允許我退下。』菩薩回答說：『我如果能獲得如來、無所執著、至真、正覺的果位，必定會來度化你。』鱉說：『太好了！』鱉退下了，蛇和狐貍各自離去。 狐貍以洞穴為家，得到古人埋藏的紫磨金一百斤，高興地說：『應當用它來報答他的恩情啊。』它飛奔回去說：『小蟲受到恩澤，得以保全微小的性命。蟲類居住在洞穴里，爲了尋求洞穴來安身，得到了黃金一百斤，這個洞穴不是墳墓，不是家，不是搶劫，不是偷盜。這是我精誠所致，願意把它獻給賢者。』菩薩深思：『不拿走它就白白浪費了，對貧民沒有好處；拿來佈施，眾生就能得到救濟，不也是好事嗎！』於是就拿走了它。一個漂泊的人看到了，說：『分我一半。』菩薩就給了他十斤。漂泊的人說：『你挖掘墳墓搶劫黃金，罪過和福報應該如何？不分給我一半，我一定要告到官府。』菩薩回答說：『貧民困苦缺乏，我想平等地施捨；你想要獨佔，不也太偏私了嗎？』漂泊的人就告到了官府，菩薩被拘捕，無處申訴，只能歸命三尊，懺悔自責，發慈悲願：『愿眾生早日脫離八難，不要像我今天這樣有怨恨的糾結。』 蛇和狐貍商議說：『這件事該怎麼辦？』蛇說：『我將去救他。』於是銜著良藥打開牢門進入監獄。看到菩薩的樣子，臉色憔悴，悲傷不已，對菩薩說：『把藥帶在身上，我將去咬太子，他的毒性非常厲害，沒有人能救治。賢者用藥塗抹自己，就會痊癒。』菩薩沉默不語。蛇按照所說的做了，太子性命將要不保，國王下令說：『有能救活他的，就封他為宰相，我與他共同治理國家。』菩薩上奏，塗上藥就痊癒了。國王高興地詢問原因，囚犯把事情的來龍去脈都說了。國王悵然自責說：『我真是太昏庸了！』於是就誅殺了漂泊的人，大赦全國，封菩薩為國相，拉著他的手進入宮殿，並肩而坐說：『賢者講的是什麼書？懷的是什麼道？能有如此對待萬物的仁慈，恩惠遍及眾生呢？』菩薩回答說：『講的是佛經，懷的是佛道。』

English version: 'The turtle said, 『Be careful not to save it, for human hearts are deceitful, and few remain faithful to the end. They betray kindness for power and are prone to wickedness and rebellion.』 The Bodhisattva said, 『You would save an insect, yet I should despise a human? Is that kindness? I cannot bear it.』 So he saved it. The turtle said, 『Regret it!』 Then they went to fertile land. The turtle bid farewell, saying, 『My debt of gratitude is repaid, please allow me to leave.』 The Bodhisattva replied, 『If I attain the state of Tathagata, unattached, truly enlightened, and perfectly awakened, I will surely come to liberate you.』 The turtle said, 『Excellent!』 The turtle departed, and the snake and fox each went their own way. The fox, dwelling in a cave, found a hundred pounds of ancient buried purple-gold, and joyfully said, 『I should use this to repay his kindness.』 He rushed back, saying, 『A small creature received your grace and was able to preserve its meager life. Creatures that live in caves seek caves for shelter, and I have found a hundred pounds of gold. This cave is not a tomb, not a home, not a robbery, not a theft. It is the result of my sincerity, and I wish to offer it to the virtuous one.』 The Bodhisattva pondered, 『Not taking it would be a waste, of no benefit to the poor; taking it to give alms would benefit all beings, would that not be good?』 So he took it. A drifter saw it and said, 『Share half with me.』 The Bodhisattva gave him ten pounds. The drifter said, 『You dug up a tomb and robbed gold, what should be the consequences of your sin and merit? If you do not share half with me, I will surely report you to the authorities.』 The Bodhisattva replied, 『The poor are in distress and lack, I wish to give equally; you wish to monopolize it, is that not biased?』 The drifter then reported him to the authorities. The Bodhisattva was arrested, with no one to appeal to, he could only take refuge in the Three Jewels, repent and blame himself, and make a compassionate vow: 『May all beings quickly escape the eight difficulties, and not have the entanglements of resentment like I do today.』 The snake and fox conferred, saying, 『What should we do about this?』 The snake said, 『I will go save him.』 So he carried good medicine, opened the prison door, and entered the prison. Seeing the Bodhisattva』s appearance, his face was haggard, and he was filled with sorrow. He said to the Bodhisattva, 『Keep this medicine with you, I will go bite the prince, his poison is extremely potent, and no one can cure it. The virtuous one can apply the medicine to himself, and he will be healed.』 The Bodhisattva remained silent. The snake did as he said, and the prince was about to die. The king ordered, 『Whoever can save him will be made prime minister, and I will rule the country with him.』 The Bodhisattva reported this, and applying the medicine, the prince was immediately healed. The king was delighted and asked the reason, and the prisoner explained the whole story. The king was remorseful and blamed himself, saying, 『I was so foolish!』 So he executed the drifter, granted a general amnesty to the country, made the Bodhisattva prime minister, took his hand and entered the palace, and sat side by side, saying, 『What scriptures does the virtuous one teach? What path do you follow? That you have such kindness towards all beings, and your grace extends to all?』 The Bodhisattva replied, 『I teach the Buddhist scriptures, and I follow the Buddhist path.』

。』王曰：『佛有要決？』曰：『有之。佛說四非常，在之者，眾禍殄，景祐昌。』王曰：『善哉！愿獲其實。』曰：『乾坤終訖之時，七日並列巨海都索，天地烔然，須彌崩壞，天人鬼龍、眾生身命，霍然燋盡。前盛今衰，所謂非常矣。明士守無常之念，曰天地尚然，官爵國土，焉得久存？得斯念者，乃有普慈之志矣。』王曰：『天地尚然，豈況國土？佛說非常，我心信哉。』

「理家又曰：『苦之尤苦者，王宜知之。』王曰：『愿聞明誡。』曰：『眾生識靈微妙難知，視之無形，聽之無聲，弘也天下，高也無蓋，汪洋無表，輪轉無際。然飢渴於六欲，猶海不足於眾流，以斯數更太山燒煮諸毒眾苦；或為餓鬼，洋銅沃口役作太山；或為畜生，屠割剝裂，死輒更刃，苦痛無量。若獲為人，處胎十月，臨生急笮，猶索絞身，墮地之痛猶高隕下，為風所吹若火燒己，溫湯洗之甚沸銅自沃，手葌摩身猶刃自剝，如斯諸痛甚苦難陳。年長之後，諸根並熟，首白齒隕，內外虛耗，存之心悲，轉成重病，四大欲離，節節皆痛，坐臥須人，醫來加惱。命將欲終，諸風並興，截筋碎骨，孔竅都塞。息絕神逝，尋行所之。若其昇天，天亦有貧富貴賤，延算之壽，福盡罪來，下入太山、餓鬼、畜生，斯謂之苦。』王曰：『善哉！佛說苦要，我心信哉！』

「理家又曰：『夫有必空，猶若兩木相鉆生火，火還燒木，火木俱盡，二事皆空。往古先王宮殿臣民，今者磨滅不睹所之，斯亦空也

現代漢語譯本：國王問道：『佛有什麼重要的教誨嗎？』回答說：『有的。佛說有四種無常，領悟到這些，各種災禍就會消滅，吉祥就會興盛。』國王說：『太好了！希望能夠了解其中的真諦。』回答說：『當天地終結的時候，七個太陽並列，巨大的海洋乾涸，天地一片火熱，須彌山崩塌，天人鬼龍、所有眾生的生命，都會瞬間被燒成灰燼。以前的興盛變成現在的衰敗，這就是所謂的無常啊。明智的人持有無常的觀念，認為天地尚且如此，官爵國土，又怎麼能夠長久存在呢？領悟到這種觀念的人，才會有普遍慈悲的志向。』國王說：『天地尚且如此，何況國土呢？佛說的無常，我內心相信啊。』 現代漢語譯本：理家又說：『最痛苦的痛苦，希望大王能夠知道。』國王說：『希望聽到您的明確教誨。』回答說：『眾生的意識靈敏微妙難以捉摸，看它沒有形狀，聽它沒有聲音，它廣大遍佈天下，高遠沒有遮蓋，浩瀚無邊，輪迴沒有盡頭。然而它卻飢渴於六種慾望，就像大海不能滿足於眾多的河流一樣，因此無數次地經歷太山燒煮的各種毒害和痛苦；或者變成餓鬼，被灌入滾燙的銅汁，在太山服勞役；或者變成畜生，被屠宰剝皮，死了又被再次宰殺，痛苦無量。如果能夠獲得人身，在母胎中十個月，臨產時被擠壓，就像被繩索絞住身體，墜地時的痛苦就像從高處摔下，被風吹拂就像被火燒，用溫水洗浴就像被沸騰的銅水澆灌，用手摩擦身體就像被刀刃剝皮，像這樣的各種痛苦難以陳述。長大之後，各種器官成熟，頭髮變白牙齒脫落，身體內外都虛弱衰耗，心中悲傷，轉而變成重病，四大元素將要分離，各個關節都疼痛，坐臥都需要人照顧，醫生來了更加煩惱。生命將要終結時，各種風都興起，筋脈斷裂骨頭破碎，孔竅都被堵塞。氣息斷絕神識離去，尋找它所要去的地方。如果升入天界，天界也有貧富貴賤，壽命的長短，福報享盡罪惡到來，就會下入太山、餓鬼、畜生道，這就是所謂的痛苦。』國王說：『太好了！佛說的痛苦要義，我內心相信啊！』 現代漢語譯本：理家又說：『凡是存在的必定會消亡，就像兩塊木頭互相摩擦生火，火又反過來燒木頭，火和木頭都燒盡，兩件事物都變成空無。過去的先王宮殿臣民，現在都磨滅消失不見蹤影，這也是空啊。』

English version: The king asked, 『Does the Buddha have any important teachings?』 The reply was, 『Yes, he does. The Buddha speaks of four kinds of impermanence. Those who understand them will have all misfortunes eradicated and good fortune flourish.』 The king said, 『Excellent! I wish to understand their true meaning.』 The reply was, 『When the universe comes to an end, seven suns will appear side by side, the great oceans will dry up, the heavens and earth will be ablaze, Mount Sumeru will collapse, and the lives of gods, humans, ghosts, dragons, and all living beings will be instantly burned to ashes. The prosperity of the past becomes the decline of the present; this is what is meant by impermanence. Wise people hold the concept of impermanence, thinking that if even the heavens and earth are like this, how can official positions and kingdoms last forever? Those who understand this concept will have the aspiration for universal compassion.』 The king said, 『If even the heavens and earth are like this, how much more so are kingdoms? I believe in the impermanence the Buddha speaks of.』 English version: The steward also said, 『The greatest of sufferings, may the king know it.』 The king said, 『I wish to hear your clear teachings.』 The reply was, 『The consciousness of living beings is subtle and difficult to grasp. Looking at it, it has no form; listening to it, it has no sound. It is vast and pervades the world, high and without cover, boundless and without limit, and its cycle of rebirth has no end. Yet it is hungry and thirsty for the six desires, just as the ocean cannot be satisfied by the many rivers. Therefore, it experiences countless times the various poisons and sufferings of being boiled in Mount Tai; or it becomes a hungry ghost, with molten copper poured into its mouth, laboring in Mount Tai; or it becomes a beast, slaughtered and skinned, dying only to be killed again, suffering immeasurably. If it is able to obtain a human body, it spends ten months in the womb, and at birth it is squeezed, as if its body is being strangled by ropes. The pain of falling to the ground is like falling from a great height, being blown by the wind is like being burned by fire, being washed with warm water is like being poured with boiling copper, and rubbing the body with hands is like being skinned by blades. Such are the various pains that are difficult to describe. After growing up, the various organs mature, hair turns white, teeth fall out, the body both inside and out becomes weak and depleted, the heart is filled with sorrow, which turns into serious illness. The four elements are about to separate, every joint aches, sitting and lying down require assistance, and the arrival of a doctor only adds to the distress. When life is about to end, various winds arise, tendons break, bones shatter, and the orifices are all blocked. Breath ceases, consciousness departs, seeking the place it is to go. If it ascends to the heavens, the heavens also have rich and poor, noble and lowly, and the length of life. When blessings are exhausted and sins arrive, it will descend into Mount Tai, the realm of hungry ghosts, and the animal realm. This is what is meant by suffering.』 The king said, 『Excellent! I believe in the essential meaning of suffering that the Buddha speaks of!』 English version: The steward also said, 『Whatever exists must eventually become empty, just like two pieces of wood rubbing together to create fire, and then the fire burns the wood, and both the fire and the wood are consumed, and both things become empty. The palaces and subjects of the past kings have now vanished without a trace; this too is emptiness.』

。』王曰：『善哉！佛說空要，我心信哉！』

「理家又曰：『夫身地水火風矣，強為地，軟為水，熱為火，息為風。命盡神去，四大各離，無能保全，故云非身矣。』王曰：『善哉！佛說非身，吾心信哉！身且不保，豈況國土乎？痛夫我先王，不聞無上正真、最正覺非常苦空非身之教矣。』

「理家曰：『天地無常，誰能保國者乎？胡不空藏，佈施貧饑之人乎？』王曰：『善哉！明師之教快哉！』即空諸藏而佈施貧乏，鰥寡孤兒令之為親為子，民服炫煌，貧富齊同，舉國欣欣，含笑且行，仰天嘆曰：『菩薩神化乃至於茲乎？』四方嘆德，遂致太平。」

佛告諸沙門：「理家者，是吾身也。國王者，彌勒是。鱉者，阿難是。狐者，鹙鷺子是。蛇者，目連是。漂人者，調達是。菩薩慈惠度無極行佈施如是。」

（二六）

「昔者菩薩為沙門行，恒處山林，慈心悲愍，眾生長苦輪轉三界，何以濟之？靖心思惟，索道弘原，當以拯眾。而衣有虱，身癢心擾，道志不立，手探尋之即獲虱矣。中心愴然，求以安之。正有獸骨，徐以置中矣。虱得七日之食，盡乃舍邁。展轉生死，菩薩得佛，經緯教化。」時，天大雪絕行路人，國有理家請佛並數千比丘，供養七日。厥心肅穆，宗室僉然，而雪未晞。佛告阿難：「敕諸沙門皆還精舍。」阿難言：「主人恭肅，厥心未墮，雪盛未息，分衛無處。」世尊曰：「主人意訖，不復供惠也。」佛即引邁，沙門翼從還於精舍。

明日世尊告阿難：「汝從主人分衛。」阿難奉教而行，造主人門。門人睹之，無問其所以也

現代漢語譯本：國王說：『說得好啊！佛陀所說的空性真諦，我內心深信不疑！』 理家又說：『這身體是由地、水、火、風四大元素組成，堅硬的是地，柔軟的是水，溫暖的是火，氣息是風。生命終結，神識離去，四大分離，沒有誰能保全它，所以說身體不是真實的。』國王說：『說得好啊！佛陀所說的身體非實，我內心深信不疑！連身體都不能保全，何況是國土呢？痛惜我的先王，沒有聽聞過無上正真、最正覺的非常苦空非身的教誨啊！』 理家說：『天地尚且無常，誰又能保住國家呢？為什麼不把國庫里的財物拿出來，佈施給那些貧窮飢餓的人呢？』國王說：『說得好啊！明師的教誨真是痛快！』於是就打開國庫，把財物佈施給貧困的人，讓那些無依無靠的孤寡老人和孤兒都有人贍養和照顧，百姓們都感到幸福，貧富差距消失，全國上下都欣欣向榮，臉上帶著笑容，仰天感嘆說：『菩薩的神通教化竟然達到了如此地步啊！』四方都讚歎他的德行，於是國家就達到了太平盛世。 佛陀告訴眾沙門：『理家就是我的前身。國王就是彌勒菩薩的前身。鱉就是阿難的前身。狐貍就是舍利弗的前身。蛇就是目犍連的前身。漂人就是提婆達多的前身。菩薩的慈悲恩惠，度化眾生，行佈施，就是這樣。』 過去，菩薩作為沙門修行時，經常住在山林里，以慈悲之心憐憫眾生，看到眾生在三界中受苦輪迴，就思考如何才能救濟他們？他靜下心來思考，探求真理的根源，想要以此來拯救眾生。當時，他的衣服里有虱子，身上發癢，心煩意亂，道心難以堅定，他用手去摸，就抓到了虱子。他心中感到悲憫，想找個地方安放它。正好有一塊獸骨，他就小心地把虱子放在裡面。虱子在裡面吃了七天的食物，然後才離開。就這樣輾轉生死，菩薩最終成佛，用佛法教化眾生。』當時，天降大雪，道路被封，行人無法通行，國王的理家邀請佛陀和數千比丘，供養他們七天。理家內心恭敬，王室成員也都如此，但是雪卻沒有停。佛陀告訴阿難：『命令眾沙門都回到精舍去吧。』阿難說：『主人非常恭敬，他的心意沒有改變，雪下得很大沒有停，沒有地方可以乞食。』世尊說：『主人的心意已經結束了，不會再供養了。』佛陀就帶領眾沙門返回精舍。 第二天，世尊告訴阿難：『你從主人那裡乞食。』阿難接受教誨就去了，到了主人的門口。門人看到他，沒有問他為什麼來。

English version: The king said, 'Excellent! The Buddha's teaching on emptiness, I believe it in my heart!' The steward also said, 'This body is composed of earth, water, fire, and wind. The hard part is earth, the soft part is water, the warm part is fire, and the breath is wind. When life ends and the spirit departs, the four elements separate, and no one can preserve it. Therefore, it is said that the body is not real.' The king said, 'Excellent! The Buddha's teaching that the body is not real, I believe it in my heart! Even the body cannot be preserved, how much less the country? I grieve for my late king, who did not hear the teachings of the unsurpassed, true, and most perfect enlightenment, which are about suffering, emptiness, and the non-reality of the body!' The steward said, 'Even heaven and earth are impermanent, who can protect the country? Why not empty the treasury and give to the poor and hungry?' The king said, 'Excellent! The teachings of a wise teacher are truly delightful!' He then emptied the treasury and gave to the poor, and made sure that the widowed, the orphaned, and the childless were cared for. The people felt happy, the gap between rich and poor disappeared, and the whole country was thriving. They walked with smiles on their faces, and looked up to the sky and exclaimed, 'The bodhisattva's divine transformation has reached this point!' The four directions praised his virtue, and the country achieved peace and prosperity. The Buddha told the monks, 'The steward was my past life. The king was the past life of Maitreya. The turtle was the past life of Ananda. The fox was the past life of Shariputra. The snake was the past life of Maudgalyayana. The person who was drifting was the past life of Devadatta. The bodhisattva's compassion and kindness, saving sentient beings, and practicing giving, is like this.' (26) In the past, when the bodhisattva was practicing as a monk, he often lived in the mountains and forests, with a compassionate heart for all beings. Seeing that beings were suffering and transmigrating in the three realms, he thought about how to save them. He calmed his mind and pondered, seeking the source of truth, wanting to use it to save all beings. At that time, there were lice in his clothes, his body was itchy, his mind was disturbed, and his resolve was difficult to maintain. He reached out and caught a louse. He felt compassion in his heart and wanted to find a place to put it. There was a piece of animal bone, and he carefully placed the louse inside. The louse ate for seven days and then left. In this way, he transmigrated through life and death, and the bodhisattva eventually became a Buddha, using the Dharma to teach all beings.' At that time, there was a heavy snowfall, the roads were blocked, and people could not travel. The king's steward invited the Buddha and several thousand monks to be offered food for seven days. The steward was very respectful, and the members of the royal family were also respectful, but the snow did not stop. The Buddha told Ananda, 'Order all the monks to return to the monastery.' Ananda said, 'The host is very respectful, his intention has not changed, the snow is heavy and has not stopped, and there is nowhere to beg for food.' The World Honored One said, 'The host's intention has ended, and he will no longer offer food.' The Buddha then led the monks back to the monastery. The next day, the World Honored One told Ananda, 'You go beg for food from the host.' Ananda accepted the teaching and went, arriving at the host's door. The doorman saw him, but did not ask why he had come.

。有頃回還，稽首長跪，如事啟焉。又質其原，「彼意無恒，何其疾乎？」佛即為具說如上。又曰：「阿難！吾以慈心濟虱微命，惠之朽骨七日之食，今獲供養盡世上獻。宿命施恩，恩齊七日，故其意止，不復如前也，豈況慈心向佛逮沙門眾？持戒清凈無慾高行，內端己心，表以慈化，恭惠高行比丘一人，逾施凡庶累劫盡情也。所以然者？比丘擁懷佛經，有戒、有定、有慧、解脫、度知見種，以斯五德慈導眾生，令遠三界萬苦之禍矣。」

阿難曰：「遇哉斯理家！面獲慈養如來、無所著、正真道、最正覺、道法御、天人師，並諸沙門，或有溝港、頻來、不還、應真，或有開士，建大弘慈將導眾生者乎！斯福難量，其若海矣；難稱，其猶地也。」

佛言：「善哉！阿難！真如所云。佛時難遇，經法難聞，比丘僧難得供養，如漚曇華時一有耳。」

佛說如是，比丘歡喜，稽首承行。菩薩慈惠度無極行佈施如是。

六度集經卷第四

戒度無極章第二(此有十五章)

「戒度無極者，厥則云何？狂愚兇虐好殘生命，貪余盜竊，淫妷穢濁，兩舌，惡罵，妄言，綺語，嫉、恚、癡心。危親戮聖，謗佛亂賢，取宗廟物，懷兇逆，毀三尊，如斯元惡，寧就脯割，菹醢市朝，終而不為；信佛三寶，四恩普濟矣

現代漢語譯本：過了一會兒，它又回來了，跪拜磕頭，好像要稟告什麼事情。佛陀又問它原因，『你的心意變化無常，為何如此迅速？』佛陀就為阿難詳細地說了上面的情況。又說：『阿難！我以慈悲心救濟跳蚤這樣微小的生命，施捨腐朽的骨頭七天的食物，現在卻獲得世上所有供養。前世施恩，恩情相當於七天，所以它的心意就停止了，不再像之前那樣了，更何況以慈悲心對待佛陀和沙門僧眾呢？他們持戒清凈，沒有慾望，品行高尚，內心端正，外在以慈悲教化，恭敬供養一位品行高尚的比丘，勝過施捨給凡夫俗子無數劫的全部財物。這是為什麼呢？因為比丘懷抱佛經，有戒、有定、有慧、解脫、度知見種，以這五種德行慈悲引導眾生，使他們遠離三界萬苦的災禍。』 阿難說：『真是太幸運了！能親身得到如來、無所執著、正真之道、最正覺、道法之主、天人導師，以及各位沙門的慈悲供養，他們中有的是已經證得果位的聖者，有的則是發大慈悲心引導眾生的菩薩！這樣的福報難以衡量，就像大海一樣；難以稱量，就像大地一樣。』 佛陀說：『說得好啊！阿難！確實像你所說的那樣。佛陀難以遇到，佛法難以聽聞，比丘僧難以得到供養，就像曇花一樣，偶爾才出現一次。』 佛陀說完這些話，比丘們歡喜，磕頭接受教誨。菩薩以慈悲和智慧度化眾生，行佈施就是這樣。 《大正藏》第03冊 No. 0152 《六度集經》 《六度集經》卷第四 戒度無極章第二（此有十五章） 『戒度無極，它的原則是什麼呢？那些狂妄愚蠢、兇殘暴虐、喜歡殘害生命的人，貪圖別人的財物，偷盜搶劫，淫亂污穢，搬弄是非，惡語謾罵，說謊欺騙，花言巧語，嫉妒、嗔恨、愚癡。危害親人，殺害聖賢，誹謗佛陀，擾亂賢人，拿取宗廟的物品，懷有兇惡的叛逆之心，毀壞佛法僧三寶，像這樣的罪惡，寧願被處以剁成肉醬、剁成肉泥、在鬧市處死的刑罰，也絕對不做；要信仰佛法僧三寶，普遍救濟四種恩情。』

English version: After a while, it returned, prostrated itself, and knelt as if to report something. The Buddha then asked the reason, 'Your intention is inconstant, why is it so quick?' The Buddha then explained the above situation in detail to Ananda. He also said, 'Ananda! I used compassion to save the tiny life of a flea, and gave rotten bones seven days of food, but now I receive all the offerings in the world. The favor of the previous life was equivalent to seven days, so its intention stopped, and it was no longer like before, let alone treating the Buddha and the Sangha with compassion? They uphold the precepts purely, have no desires, have noble conduct, are upright in their hearts, and outwardly teach with compassion. Respectfully offering to a bhikkhu of noble conduct surpasses giving all wealth to ordinary people for countless eons. Why is this? Because the bhikkhu embraces the Buddhist scriptures, has precepts, concentration, wisdom, liberation, and the seed of knowledge, and uses these five virtues to compassionately guide sentient beings, enabling them to stay away from the disasters of the three realms and the suffering of ten thousand kinds.' Ananda said, 'How fortunate it is! To personally receive the compassionate offerings of the Tathagata, the unattached, the true path, the most enlightened, the master of the Dharma, the teacher of gods and humans, and all the Sangha, some of whom are saints who have attained the fruit, and some are Bodhisattvas who have made great compassionate vows to guide sentient beings! Such blessings are immeasurable, like the ocean; immeasurable, like the earth.' The Buddha said, 'Well said! Ananda! It is indeed as you say. It is difficult to encounter a Buddha, difficult to hear the Dharma, and difficult to receive offerings from the Sangha, just like the Udumbara flower, which only appears once in a while.' After the Buddha finished speaking, the bhikkhus rejoiced and bowed their heads to accept the teachings. This is how Bodhisattvas use compassion and wisdom to liberate sentient beings and practice giving. The Third Scroll of the Six Paramitas Sutra The Taisho Tripitaka, Volume 03, No. 0152, The Six Paramitas Sutra The Fourth Scroll of the Six Paramitas Sutra Translated by Kang Seng-hui, a Shramana from Kangju State of Wu Chapter Two on the Paramita of Precepts (This has fifteen sections) 'What are the principles of the Paramita of Precepts? Those who are arrogant and foolish, cruel and violent, like to harm life, covet others' wealth, steal and rob, are promiscuous and filthy, sow discord, curse with evil words, lie and deceive, use flowery language, are jealous, hateful, and ignorant. They harm relatives, kill sages, slander the Buddha, disturb the virtuous, take the property of temples, harbor evil rebellious intentions, and destroy the Three Jewels of Buddhism. Such evils, they would rather be punished by being chopped into meat paste, minced meat, and executed in the marketplace, than do them; they should believe in the Three Jewels of Buddhism and universally save the four kinds of kindness.'

（二七）

「昔者菩薩為清信士，所處之國其王行真，勸導臣民令知三尊，執戒奉齋者捐賦除役；黎庶鉅細見王尚賢，多偽善而潛行邪。王以佛戒觀察民操，有外善內穢，違佛清化，即權令而敕曰：『敢有奉佛道者罪至棄市。』訛善之徒靡不釋真，恣心從其本邪。菩薩年耆，懷正真弘影之明，聞令驚曰：『釋真從邪獲為帝王，壽齊二儀富貴無外，六樂由心，吾終不為也。雖一餐之命，得睹三尊至真之化，吾欣奉之。懷俗記籍萬億之卷，身處天宮極天之壽，而闇於三尊，不聞佛經，吾不願也。稟佛之言，即有戮死之患，吾甘心焉。經云：「眾生自投三塗，獲人道難，處中國難，六情完具難，生有道國難，與菩薩親難，睹經信之難，貫奧解微難，值高行沙門清心供養難，值佛受決難。」吾宿功著，今睹佛經、獲奉三寶，若值無道菹醯之酷、湯火之戾，終不釋正從彼妖蠱也。』

「王命有司廉察違命者，戮之市朝，廉人見菩薩志固不轉，奉事三尊至意不虧，即執之以聞。王曰：『戮之於市。』陰使人尋聽察其云。菩薩就死，誡其子曰：『乾坤始興有人之來，眾生處世，以六情亂行甚於狂醉，鮮睹三尊，導清明化也。爾幸知法，慎無釋之。夫舍佛法之行，而為鬼妖之偽者，國喪必矣。吾寧捨身，不去真也。王今悖誤，爾無從焉。』廉者以聞。王知行真，即欣而請之，執手升殿曰：『卿真可謂佛弟子者矣。』拜為國相，委任治政，舍佛清化之疇者，復其賦役，於是國境莫尚為善。」佛告諸沙門：「時國王者，彌勒是也。清信士者。吾身是也

『從前，菩薩作為虔誠的信徒，他所在的國家，國王奉行正道，勸導臣民瞭解佛、法、僧三寶，遵守戒律、持齋的人可以免除賦稅和勞役；百姓無論大小，看到國王崇尚賢能，大多偽裝善良而暗地裡行邪惡之事。國王用佛教的戒律來觀察民眾的操行，發現有人外表善良內心污穢，違背佛教的清凈教化，就暫時下令說：『膽敢信奉佛道的人，罪至處死。』那些偽裝善良的人沒有不放棄真理的，放縱自己的慾望，順從他們本來的邪惡。菩薩年老，懷著正真弘揚佛法的光明，聽到命令后驚訝地說：『放棄真理而順從邪惡就能成為帝王，壽命與天地同長，富貴無邊，六種享樂隨心所欲，我終究不會這樣做。即使只有一頓飯的生命，能夠見到三寶至真的教化，我也樂於奉行。懷抱世俗的記載，即使有萬億卷之多，身處天宮，壽命極長，如果對三寶一無所知，不聞佛經，我也不願意。遵循佛的教誨，即使有被處死的危險，我也甘心。經書上說：「眾生自己墮入三惡道，獲得人身很難，生在中國很難，六根完好很難，生在有道的國家很難，與菩薩親近很難，見到佛經並相信很難，通曉經義的奧妙很難，遇到高尚的修行僧人並清凈供養很難，遇到佛並接受授記很難。」我宿世的功德顯著，今天得見佛經、得以奉事三寶，即使遇到無道的酷刑，如被剁成肉醬、被湯火燒烤，也終究不會放棄正道而順從那些妖魔鬼怪。』 『國王命令官吏嚴查違抗命令的人，在鬧市處死，負責查辦的人看到菩薩意志堅定不改變，奉事三寶的誠意沒有絲毫虧損，就逮捕了他並上報。國王說：『在鬧市處死他。』暗中派人去聽他臨死前說些什麼。菩薩臨死前，告誡他的兒子說：『天地剛開始出現，有了人類，眾生在世上，被六根所迷惑，行為比狂醉還要厲害，很少有人能見到三寶，引導清凈的教化。你幸好知道佛法，千萬不要放棄它。拋棄佛法的修行，而去信奉鬼妖的虛偽，國家必定滅亡。我寧願捨棄生命，也不放棄真理。國王現在悖逆錯誤，你不要跟隨他。』負責查辦的人把這些話上報給國王。國王知道菩薩奉行真理，就高興地請他來，握著他的手登上大殿說：『你真是可以稱得上是佛的弟子啊。』於是拜他為國相，委託他治理國家，那些放棄佛教清凈教化的人，恢復他們的賦稅和勞役，從此，全國上下都崇尚行善。』佛告訴眾沙門：『當時的國王，就是彌勒菩薩。虔誠的信徒，就是我的前身。』

(Twenty-seven) 'In the past, when the Bodhisattva was a devout layperson, the king of the country where he lived practiced the true path, and he encouraged his subjects to understand the Three Jewels (Buddha, Dharma, and Sangha). Those who observed the precepts and fasted were exempted from taxes and labor. The common people, both great and small, seeing that the king valued the virtuous, mostly feigned goodness while secretly engaging in evil. The king, using the Buddhist precepts to observe the conduct of the people, found that some were outwardly good but inwardly corrupt, violating the pure teachings of Buddhism. He then temporarily issued an order, saying: 'Anyone who dares to believe in the Buddhist path will be punished by death.' Those who feigned goodness all abandoned the truth, indulging their desires and following their inherent evil. The Bodhisattva, being old, cherished the light of truth and the propagation of the Dharma. Upon hearing the order, he was astonished and said: 'To abandon the truth and follow evil in order to become a king, to have a lifespan as long as heaven and earth, to be infinitely wealthy, and to have six kinds of pleasures at will, I will never do it. Even if I have only one meal's worth of life, if I can witness the true teachings of the Three Jewels, I will gladly follow them. To embrace worldly records, even if there are trillions of volumes, to live in the heavenly palace with an extremely long lifespan, but to be ignorant of the Three Jewels and not hear the Buddhist scriptures, I do not desire it. To follow the Buddha's teachings, even if there is the danger of being put to death, I am willing to accept it. The scriptures say: "Beings throw themselves into the three evil paths, it is difficult to obtain a human body, it is difficult to be born in China, it is difficult to have all six senses intact, it is difficult to be born in a country with the Way, it is difficult to be close to a Bodhisattva, it is difficult to see the scriptures and believe in them, it is difficult to understand the profound meaning of the scriptures, it is difficult to encounter a noble monk and offer pure offerings, it is difficult to encounter the Buddha and receive a prediction." My past merits are evident, today I have seen the Buddhist scriptures and have the opportunity to serve the Three Jewels. Even if I encounter the cruelest of tortures, such as being minced into meat paste or burned by fire, I will never abandon the true path and follow those demons and ghosts.' 'The king ordered officials to strictly investigate those who disobeyed the order and execute them in the marketplace. The official in charge of the investigation saw that the Bodhisattva's will was firm and unwavering, and that his sincerity in serving the Three Jewels was not diminished in the slightest. He arrested him and reported it to the king. The king said: 'Execute him in the marketplace.' He secretly sent people to listen to what he would say before his death. Before his death, the Bodhisattva warned his son, saying: 'When heaven and earth first appeared, and humans came into being, beings in the world are confused by the six senses, their behavior is worse than being drunk, and few can see the Three Jewels and be guided by pure teachings. You are fortunate to know the Dharma, do not abandon it. To abandon the practice of the Buddha's Dharma and believe in the falsehood of demons and ghosts, the country will surely perish. I would rather give up my life than abandon the truth. The king is now acting perversely and wrongly, do not follow him.' The official in charge of the investigation reported these words to the king. The king, knowing that the Bodhisattva practiced the truth, was pleased and invited him to come. He took his hand and ascended the palace hall, saying: 'You can truly be called a disciple of the Buddha.' He then appointed him as the prime minister, entrusting him with the governance of the country. Those who had abandoned the pure teachings of Buddhism had their taxes and labor restored. From then on, the whole country revered doing good.' The Buddha told the monks: 'The king at that time was Maitreya Bodhisattva. The devout layperson was my former self.'

。菩薩執志度無極行持戒如是。」

（二八）

「昔者菩薩，身為象王，其心弘遠，照知有佛、有法、有比丘僧，常三自歸，每以普慈拯濟眾生，誓願得佛當度一切。從五百象，時有兩妻。像王於水中得一蓮華，厥色甚妙，以惠嫡妻。嫡妻得華，欣懌曰：『冰寒尤甚，何緣有斯華乎？』小妻貪嫉，恚而誓曰：『會以重毒鴆殺汝矣。』結氣而殞。

「魂靈感化為四姓女，顏華絕人，智意流通，博識古今，仰觀天文，明時盛衰。王聞若茲，娉為夫人。至即陳治國之政，義合忠臣，王悅而敬之，每言輒從。夫人曰：『吾夢睹六牙之象，心欲其牙以為珮幾。王不致之，吾即死矣。』王曰：『無妖言也，人聞笑爾。』夫人言：『相屬心生憂結。』王請議臣四人，自云己夢，曰：『古今有斯象乎？』一臣對曰：『無有之也。』一臣曰：『王不夢也。』一臣曰：『嘗聞有之，所在彌遠。』一臣曰：『若能致之，帝釋今翔于茲矣。』四臣即召四方射師問之。南方師曰：『吾亡父常云：「有之。然遠難致。」』臣上聞云：『斯人知之。』王即現之。夫人曰：『汝直南行三千里，得山入山，行二日許，即至象所在也。道邊作坑，除爾鬚髮著沙門服，于坑中射之。擷取其牙，將二牙來。』

「師如命行，之象游處，先射象，著法服持缽，于坑中止住。像王見沙門，即低頭言：『和南道士！將以何事賊吾軀命？』曰：『欲得汝牙。』象曰：『吾痛難忍，疾取牙去，無亂吾心令惡念生也。志念惡者死入太山、餓鬼、畜生道中

菩薩堅定意志，以無上的行為持守戒律，就是這樣。 過去，菩薩身為象王，心胸開闊，明瞭有佛、有法、有比丘僧的存在，常常皈依三寶，總是以普遍的慈悲救濟眾生，發誓成佛后要度化一切。他統領著五百頭象，當時有兩位妻子。像王在水中得到一朵蓮花，顏色非常美麗，就把它送給了嫡妻。嫡妻得到蓮花，高興地說：『天氣如此寒冷，怎麼會有這樣的花呢？』小妻貪婪嫉妒，憤怒地發誓說：『我一定會用劇毒毒死你。』說完就因氣憤而死。 她的靈魂感化轉生為四姓女子，容貌絕世，智慧通達，博覽古今，仰觀天文，明曉時局盛衰。國王聽聞她的美貌，就聘她為夫人。她一到宮中就陳述治理國家的政策，與忠臣的意見相合，國王非常高興並敬重她，每次都聽從她的建議。夫人說：『我夢見一頭六牙象，想要它的牙齒做佩飾。如果大王不給我，我就要死了。』國王說：『不要說妖言，讓人聽了會笑話。』夫人說：『相思之情讓我憂愁。』國王請來四位大臣商議，說自己做了這個夢，問：『古今有這樣的像嗎？』一位大臣回答說：『沒有。』一位大臣說：『大王沒有做夢。』一位大臣說：『曾經聽說過有，但所在的地方非常遙遠。』一位大臣說：『如果能得到它，帝釋天現在就會降臨這裡了。』四位大臣就召來四方射箭的師傅詢問。南方來的師傅說：『我父親常說：「有這種象。但很遠很難得到。」』大臣上報說：『這個人知道。』國王就召見了他。夫人說：『你一直向南走三千里，到達山中，再走兩天左右，就能到達象所在的地方。在路邊挖一個坑，剃掉你的鬚髮，穿上沙門的衣服，在坑中射殺它。擷取它的牙齒，把兩顆牙齒帶回來。』 射師按照吩咐去做，到了象王遊玩的地方，先射殺了象，然後穿上僧袍，拿著缽，在坑中停住。像王看見沙門，就低下頭說：『和南道士！你要用什麼來奪取我的性命？』射師說：『想要你的牙齒。』象王說：『我疼痛難忍，你快點取走牙齒，不要擾亂我的心，讓我生出惡念。心懷惡念的人死後會墮入太山、餓鬼、畜生道中。』

The Bodhisattva, with steadfast will, practices the precepts with boundless conduct, thus it is. In the past, the Bodhisattva was an elephant king, with a broad mind, knowing that there are Buddhas, the Dharma, and the Sangha of monks, always taking refuge in the Three Jewels, and always with universal compassion rescuing all beings, vowing to attain Buddhahood and liberate all. He led five hundred elephants, and at that time had two wives. The elephant king obtained a lotus flower in the water, its color was very beautiful, and he gave it to his principal wife. The principal wife received the flower, and happily said: 'The weather is so cold, how could there be such a flower?' The lesser wife, greedy and jealous, angrily vowed: 'I will surely poison you to death with heavy poison.' Having said this, she died from anger. Her soul was transformed into a woman of four castes, with unparalleled beauty, intelligent and insightful, well-versed in the past and present, observing the heavens, and understanding the rise and fall of the times. The king heard of her beauty and betrothed her as his queen. Upon arriving at the palace, she presented policies for governing the country, which aligned with the opinions of loyal ministers. The king was very pleased and respected her, always following her advice. The queen said: 'I dreamt of a six-tusked elephant, and I desire its tusks to make ornaments. If the king does not give them to me, I will die.' The king said: 'Do not speak such nonsense, people will laugh at you.' The queen said: 'Longing in my heart causes me sorrow.' The king invited four ministers to discuss the matter, saying that he had had this dream, and asked: 'Has there ever been such an elephant in the past or present?' One minister replied: 'There has not.' One minister said: 'The king did not dream.' One minister said: 'I have heard of it, but it is very far away.' One minister said: 'If it could be obtained, the Emperor Sakra would now descend here.' The four ministers then summoned archers from the four directions to inquire. The archer from the south said: 'My father often said: "There is such an elephant. But it is far away and difficult to obtain."' The ministers reported: 'This person knows of it.' The king then summoned him. The queen said: 'You must go directly south for three thousand miles, reach the mountains, and travel for about two days, and you will reach the place where the elephant is. Dig a pit by the road, shave your beard and hair, put on the robes of a monk, and shoot it in the pit. Cut off its tusks, and bring back two tusks.' The archer did as instructed, and arrived at the place where the elephant king roamed. He first shot the elephant, then put on monk's robes, held a bowl, and stopped in the pit. The elephant king saw the monk, and lowered his head, saying: 'Homage to the monk! What do you want to take my life for?' The archer said: 'I want your tusks.' The elephant king said: 'I am in unbearable pain, quickly take the tusks, do not disturb my mind and cause evil thoughts to arise. Those who harbor evil thoughts will fall into the hells of Mount Tai, the realm of hungry ghosts, and the animal realm after death.'

。夫懷忍行慈，惡來善往，菩薩之上行也，正使俎骨脯肉，終不違斯行也。修斯行者，死輒上天，疾得滅度矣。』人即截牙，像曰：『道士當卻行，無令群像尋足跡也。』象適人去遠，其痛難忍，躄地大呼，奄忽而死，即生天上。群像四來，咸曰：『何人殺吾王者？』行索不得，還守王哀號。

「師以牙還。王睹象牙心即慟怖，夫人以牙著手中，適欲視之，雷電霹靂椎之吐血，死入地獄。」

佛告諸沙門：「爾時象王者，我身是也。大婦者，求夷是。獵者，調達是。小夫人者，好首是。菩薩執志度無極行持戒如是。」

（二九）

「昔者菩薩，為鸚鵡王，常奉佛教，歸命三尊。時當死，死不犯十惡，慈心教化，六度為首。爾時，國王好食鸚鵡，獵士競索，睹鸚鵡群，以網收之，盡獲其眾，貢于太官。宰夫收焉，肥即烹之為肴。鸚鵡王深惟，眾生擾擾赴獄喪身，迴流三界靡不由食。告從者曰：『除貪捐食，體疵小苦，命可冀矣。愚者饕餮，心無遠慮，猶若慳子貪刀刃之鮮蜜，不知有截舌之患。吾今裁食，爾等則焉。』鸚鵡王日瘦，由其籠目勢踴得出，立籠上曰：『夫貪惡之大，無慾善之，景矣。』重曰：『諸佛以貪為獄為網、為毒為刃，爾等損食可如余焉。』菩薩自斯，若為凡人，粗食供命，弊衣蓋形，以貪戒心，無日不存。福為帝王，輒以佛智觀國之累，福高弘多，其為難算矣。非常無牢，唯苦無樂，夫有輒滅，身為偽幻，難保猶卵，難養若狼。有眼睹焉，靡不寒慄。菩薩世世以戒為行，遂成如來、無所著、正真道、最正覺，為天人師

現代漢語譯本：『懷著忍耐之心，施行慈悲之舉，以善迴應惡行，這是菩薩的崇高行為。即使面對被宰割的骨肉，也絕不違背這種行為。修持這種行為的人，死後便能升入天界，迅速獲得解脫。』有人隨即砍下象牙，大象說：『道士應當退後，不要讓象群尋到足跡。』大象離人稍遠，疼痛難忍，倒地大叫，頃刻間死去，隨即轉生到天上。像群四處趕來，都說：『是誰殺害了我們的國王？』四處搜尋沒有找到，便回去守著象王的屍體哀號。 『法師把象牙還給國王。國王看到象牙，心中頓時驚恐萬分。王后把象牙拿在手中，剛想看，雷電霹靂擊打在她身上，她吐血而死，墮入地獄。』 佛告訴眾沙門：『當時的象王，就是我的前身。大夫人，是求夷。獵人，是調達。小夫人，是好首。菩薩執著于志向，修行無極，持戒就是這樣。』 『從前，菩薩曾是鸚鵡王，常常奉行佛教，皈依三寶。臨死時，不犯十惡，以慈悲心教化眾生，以六度為首。當時，國王喜歡吃鸚鵡，獵人爭相搜尋，看到鸚鵡群，就用網捕捉，把它們全部抓獲，進貢給太官。廚師收下它們，養肥后就烹製成菜餚。鸚鵡王深深地思考，眾生紛紛擾擾地奔向地獄，喪失生命，在三界中輪迴，無不是因為貪食。他告訴隨從說：『戒除貪慾，放棄食物，身體受點小苦，生命或許還有希望。愚蠢的人貪圖吃喝，心中沒有長遠的考慮，就像吝嗇的孩子貪吃刀刃上的蜂蜜，不知道有割舌的禍患。我現在節制飲食，你們也應該這樣做。』鸚鵡王一天天消瘦，因為籠子的縫隙，他奮力跳了出來，站在籠子上說：『貪慾的危害極大，沒有比它更惡的了。』他又說：『諸佛把貪慾看作是監獄、羅網、毒藥、刀刃，你們減少食物可以像我一樣。』菩薩從那時起，就像凡人一樣，粗茶淡飯維持生命，破舊的衣服遮蓋身體，以戒貪之心，沒有一天不放在心上。即使做了帝王，也常常用佛的智慧觀察國家的弊端，福報高深廣大，難以計算。世事無常，沒有牢固的，只有痛苦沒有快樂，凡是存在的終將滅亡，身體是虛幻的，難以保全就像雞蛋一樣，難以養育就像狼一樣。有眼睛看到這些，沒有不感到寒冷的。菩薩世世代代以戒為修行，最終成就如來、無所執著、正真之道、最正覺，成為天人的導師。』

English version: 'To harbor patience and practice compassion, to respond to evil with good, this is the noble conduct of a Bodhisattva. Even when faced with dismembered flesh and bones, one should never deviate from this practice. Those who cultivate this practice will ascend to heaven upon death and swiftly attain liberation.' Someone then cut off the elephant's tusks, and the elephant said, 'The ascetic should retreat, lest the herd of elephants follow your footprints.' The elephant, now some distance from the man, could not bear the pain, collapsed to the ground with a great cry, and died in an instant, immediately being reborn in heaven. The herd of elephants came from all directions, saying, 'Who has killed our king?' They searched everywhere but could not find the culprit, so they returned to mourn the king's body. 'The master returned the tusks to the king. Upon seeing the tusks, the king was immediately filled with terror. The queen took the tusks in her hand, and as she was about to look at them, lightning struck her, causing her to vomit blood and die, falling into hell.' The Buddha told the monks, 'The elephant king at that time was my former self. The first wife was Qiu Yi. The hunter was Devadatta. The second wife was Hao Shou. The Bodhisattva is resolute in his aspirations, practices boundless cultivation, and upholds the precepts in this way.' 'In the past, the Bodhisattva was a parrot king, who always followed the teachings of Buddhism and took refuge in the Three Jewels. When he was about to die, he did not commit the ten evils, but taught with compassion, with the Six Perfections as his guide. At that time, the king liked to eat parrots, and hunters competed to search for them. Seeing a flock of parrots, they captured them with nets, taking them all to the royal kitchen. The cooks took them, fattened them, and then cooked them into dishes. The parrot king deeply pondered that living beings rush to hell in confusion, losing their lives, and that their cycle in the three realms is all due to greed for food. He told his followers, 'If we give up greed and food, our bodies may suffer a little, but there is hope for life. The foolish are gluttonous and have no long-term vision, like a miserly child who greedily eats honey from a knife blade, not knowing the danger of cutting his tongue. I will now restrain my eating, and you should do the same.' The parrot king grew thinner day by day, and because of the gaps in the cage, he managed to jump out and stand on top of the cage, saying, 'The harm of greed is immense, there is nothing more evil.' He repeated, 'The Buddhas see greed as a prison, a net, a poison, and a blade. You should reduce your food intake as I have.' From that time on, the Bodhisattva lived like an ordinary person, eating simple food to sustain his life, wearing worn-out clothes to cover his body, and with a mind that was always mindful of abstaining from greed. Even when he became a king, he would always use the wisdom of the Buddha to observe the ills of the country. His blessings were profound and vast, beyond calculation. Everything is impermanent and unstable, there is only suffering and no joy, everything that exists will eventually perish, the body is an illusion, difficult to preserve like an egg, difficult to nurture like a wolf. Those who see this with their own eyes cannot help but tremble. The Bodhisattva practiced the precepts in every lifetime, and finally became the Tathagata, the one who is free from attachments, the true path, the most perfect enlightenment, and the teacher of gods and humans.'

。」佛告諸比丘：「時鸚鵡王者，吾身是也。人王者，調達是也。菩薩執志度無極行持戒如是。」

（三〇）

「昔者菩薩，為王太子，名曰法施，內清外凈，常以履邪之禍自戒其心，尊聖孝親，慈濟眾生。太子朝覲，輒須相國，進退如禮未嘗失儀。王之幸妾，內懷邪淫，出援太子，太子力爭而獲免焉，拍相首曰：『去矣。』其冠隕地，相首無發，內妾笑之，恥而懷忿。妾向王泣曰：『妾雖微賤猶是王妻，太子不遜，有欲于妾。』王曰：『太子履操，非佛志不念，非佛教不言，非佛道不行，八方嘆德，諸國莫如，其豈有非乎？』讒言致數，以惑王心。王曰：『骨肉相殘謂之亂賊，吾不為也。』拜為邊王，去國八千里，曰：『爾鎮境外，則天行仁，無殘民命，無茍貪困黎庶，尊老若親，愛民若子，慎修佛戒守道以死。世多奸偽，齒印之教，爾乃信矣。』太子稽首泣涕曰：『不敢替尊誨。』即就錄土，五戒十德，慈化國民，處位一年，遠民慕潤，歸化雲集，增戶萬餘，以狀上聞，嘆王德潤遠照使然。

「王逮后妃，喜而嘆之。妾殊懷怨，與相為奸，謀除太子，伺王臥出，以蠟抑印，詐為書：『爾有慢上之罪，不忍面誅，書到疾脫眼童子，付使還國。』使往至，群臣僉曰：『斯妖亂之使，非自大王也。』太子曰：『大王前齒，今者信現。愛身違親，謂之大逆矣。』即與群臣相樂三日，遍行國界，赒窮濟乏，以佛影模，慈心訓民。募能脫眼者，賣芻兒即為出眼，以付使者

佛陀告訴眾比丘：『當時的鸚鵡王，就是我的前身。而當時的人王，就是提婆達多。菩薩秉持堅定的意志，修行無上的戒律，就是這樣。』 過去，菩薩曾是一位名叫法施的王子，他內心清凈，外表莊重，常常以歷史上因邪惡而導致的災禍來警惕自己，尊敬聖賢，孝順父母，慈悲救濟眾生。王子每次上朝覲見，都必須有宰相陪同，進退都符合禮儀，從未失態。國王寵幸的妃子，內心懷有邪淫之心，引誘王子，王子極力抗拒才得以倖免，拍著宰相的頭說：『走吧。』他的帽子掉在地上，宰相的頭頂沒有頭髮，妃子嘲笑他，他感到羞恥而懷恨在心。妃子向國王哭訴說：『我雖然卑微，但也是國王的妻子，太子對我不恭敬，想要對我非禮。』國王說：『太子行為端正，不是佛陀的教誨不會想，不是佛陀的教誨不會說，不是佛陀的教誨不會做，八方都讚歎他的德行，各國都比不上，他怎麼會有不軌的行為呢？』讒言多次進獻，迷惑了國王的心。國王說：『骨肉相殘被稱為亂賊，我不會這樣做。』於是封王子為邊境之王，讓他離開國都八千里，說：『你鎮守邊境，要施行仁政，不要殘害百姓的性命，不要貪圖享樂而使百姓困苦，尊敬老人如同尊敬自己的父母，愛護百姓如同愛護自己的子女，謹慎地修持佛陀的戒律，堅守正道直到去世。世上多有奸詐虛偽，你只要相信我用牙齒印下的教誨就可以了。』王子叩頭流淚說：『不敢違背您的教誨。』於是就到封地，奉行五戒十德，用慈悲感化百姓，治理封地一年，遠方的百姓都仰慕他的恩德，紛紛前來歸附，增加了一萬多戶，並將情況上報給國王，讚歎國王的德澤深遠，光照四方。國王和后妃們都感到高興，併爲此讚歎。妃子卻更加懷恨在心，與宰相勾結，陰謀除掉太子，趁國王睡著的時候，用蠟封住印章，偽造書信說：『你犯了冒犯君上的罪過，我不忍心當面誅殺你，書信送到后，你立刻挖出自己的眼珠，交給使者帶回國。』使者到達后，群臣都說：『這是妖言惑眾的使者，不是大王派來的。』太子說：『大王以前的牙齒印記，現在確實顯現了。爲了愛惜自己的身體而違背父母，這才是大逆不道啊。』於是和群臣一起歡慶了三天，走遍國境，救濟貧困，用佛陀的教誨，慈悲地教導百姓。招募能夠挖出自己眼睛的人，一個賣草的童子就挖出了自己的眼睛，交給了使者。

The Buddha told the monks, 'The parrot king at that time was my former self. And the human king at that time was Devadatta. The Bodhisattva held firm to his will, practiced the ultimate precepts, and it was like this.' In the past, the Bodhisattva was a prince named Dharma-bestower, whose inner self was pure and outer appearance was dignified. He often used the disasters caused by evil in history to warn himself, respected sages, was filial to his parents, and compassionately helped all living beings. Every time the prince went to court, he had to be accompanied by the prime minister, and his movements were in accordance with etiquette, never losing his composure. The king's favored concubine, harboring evil desires, seduced the prince. The prince resisted with all his might and barely escaped. He patted the prime minister's head and said, 'Let's go.' His hat fell to the ground, and the prime minister's head was bald. The concubine laughed at him, and he felt ashamed and resentful. The concubine cried to the king, 'Although I am humble, I am still the king's wife. The prince was disrespectful to me and wanted to violate me.' The king said, 'The prince's conduct is upright. He would not think of anything that is not the Buddha's teaching, would not say anything that is not the Buddha's teaching, and would not do anything that is not the Buddha's teaching. His virtue is praised in all directions, and no other country can compare. How could he have any improper behavior?' The slander was presented many times, confusing the king's mind. The king said, 'Fratricide is called rebellion, and I will not do it.' So he made the prince the king of the border region, sending him eight thousand miles away from the capital, saying, 'You guard the border, practice benevolent governance, do not harm the lives of the people, do not be greedy for pleasure and make the people suffer, respect the elderly as you would your own parents, love the people as you would your own children, carefully practice the Buddha's precepts, and uphold the righteous path until death. The world is full of deceit and falsehood, you only need to believe in the teachings that I have sealed with my teeth.' The prince kowtowed and wept, saying, 'I dare not disobey your teachings.' So he went to his fiefdom, practiced the five precepts and ten virtues, used compassion to transform the people, and after governing the fiefdom for a year, people from afar admired his kindness and came to submit, increasing the population by more than ten thousand households. He reported the situation to the king, praising the king's virtue as far-reaching and illuminating all directions. The king and the concubines were happy and praised him for it. The concubine, however, harbored even more resentment. She colluded with the prime minister, plotting to eliminate the prince. Taking advantage of the king's sleep, she sealed the seal with wax and forged a letter saying, 'You have committed the crime of offending the ruler. I cannot bear to execute you in person. After the letter arrives, you must immediately gouge out your own eyes and give them to the messenger to take back to the country.' When the messenger arrived, the ministers all said, 'This is a messenger of deception, not sent by the great king.' The prince said, 'The great king's previous tooth marks are now indeed visible. To cherish one's own body and disobey one's parents is the greatest rebellion.' So he celebrated with the ministers for three days, traveled throughout the territory, helped the poor and needy, and used the Buddha's teachings to compassionately instruct the people. He recruited someone who could gouge out his own eyes, and a grass-selling boy gouged out his own eyes and gave them to the messenger.

。函之馳還本土，相國以付嬖妾，嬖妾懸著床前，罵曰：『不從吾欲，鑿眼快乎？』

「大王夢蛇蜂螫太子目，寤即哽噎，曰：『吾子將有異乎？』嬖妾曰：『王存之至，聊有斯夢，必無異也。』太子以琴樂索食濟命，展轉諸國至妃父王之國。王有妙琴，呼而聽之。其音咨嗟已先王之德，未為孤兒無親之哀音。其妃解音，哽噎曰：『吾君子窮哉！』王曰：『何謂？』妃具陳之，辭親曰：『斯自妾命，女二其姓非貞也。』請翼從至孝之君子。二親舉哀，妃將太子還其本國。

「王聞有妙琴者，呼而作之。形容憔悴，唯識其聲。王曰：『汝是吾子法施者乎！』太子伏地哽噎。王后宮人，舉國鉅細莫不哀慟。妃本末陳之。王曰：『嗚呼女人不仁，猶粳飯之糅毒。佛教遠之，不亦宜乎！』即收相國及嬖妾，以棘笞之，焬膠渧其瘡中，熇即裂之，為坑生埋矣。」

佛告諸比丘：「太子宿命嘗賣白珠，彼妾時為富姓女，乘車行路，相國時為御者。呼賣珠童，曰：『視汝珠來。』持珠而不買，淫視言調。童子恚曰：『不還吾珠而為淫視，吾鑿汝目。』女及御者，俱曰：『棘笞膠渧裂肉生埋汝可乎？』夫善惡已施，禍福自隨，猶影之系形，惡熟罪成，如響之應聲。為惡欲其無殃，猶下種令不生矣。菩薩受佛凈戒，寧脫眼而死，不犯淫生也。爾時，太子法施者，我身是也。相國者，調達是。嬖妾者，調達妻是也。菩薩執志度無極行持戒如是。」

（三一）

「昔者菩薩，兄弟三人，遭世枯旱，黎民相啖，俱行索食，以濟微命

現代漢語譯本：信件被送回國內，宰相把它給了寵妾，寵妾把它掛在床前，罵道：『不聽我的話，挖你的眼睛快嗎？』 國王夢見蛇和蜜蜂蟄太子的眼睛，醒來就哽咽，說：『我的兒子將有變故嗎？』寵妾說：『大王過於擔憂了，才做了這樣的夢，一定不會有變故的。』太子靠彈琴賣藝乞討為生，輾轉各國到了妃子父親的國度。國王有一把精妙的琴，叫他彈奏。琴聲哀嘆先王的恩德，卻沒有孤兒無依的悲傷。妃子懂得音律，哽咽著說：『我的君子窮困潦倒啊！』國王問：『這是什麼意思？』妃子把事情的來龍去脈都說了，辭別父母說：『這是我自己的命，女子改嫁是不貞的。』請求跟隨這位至孝的君子。父母悲痛地哭泣，妃子帶著太子回到他的國家。 國王聽說有彈琴技藝高超的人，就叫他來彈奏。太子形容憔悴，但國王只聽聲音就認出了他。國王說：『你是我兒子法施嗎？』太子跪在地上哽咽。王后、後宮的宮女，全國上下無不悲痛。妃子把事情的來龍去脈都說了。國王說：『唉，女人不仁，就像摻了毒的粳米飯。佛教遠離她們，不也是應該的嗎！』於是抓來宰相和寵妾，用荊條抽打他們，用熱膠滴在他們的傷口上，等膠凝固后就撕裂傷口，挖坑活埋了他們。』 佛告訴眾比丘：『太子前世曾經賣白珠，那個寵妾當時是富家女，坐車出行，宰相當時是車伕。她叫賣珠的童子，說：『讓我看看你的珠子。』拿著珠子卻不買，還用淫邪的目光調戲他。童子生氣地說：『不還我的珠子還用淫邪的目光看我，我要挖你的眼睛。』富家女和車伕一起說：『用荊條抽打，用熱膠滴，撕裂你的肉，活埋你，你覺得可以嗎？』善惡的報應已經施加，禍福自然相隨，就像影子跟著形體，惡果成熟罪行就成立，就像回聲迴應聲音。做了惡事卻想沒有災禍，就像播下種子卻想讓它不生長一樣。菩薩受持佛的清凈戒律，寧願挖掉眼睛而死，也不犯淫戒。當時，太子法施就是我的前身。宰相就是提婆達多。寵妾就是提婆達多的妻子。菩薩堅定志向，度過無極，持戒就是這樣。』 『從前，菩薩有兄弟三人，遇到世道乾旱，百姓互相殘食，他們一起去乞討食物，以維持微薄的生命。』

English version: The letter was sent back to the country, and the chancellor gave it to his concubine. The concubine hung it in front of her bed and cursed, 'If you don't obey me, will it be quick to gouge out your eyes?' The king dreamed that a snake and bees stung the prince's eyes. When he woke up, he choked with sobs and said, 'Will something bad happen to my son?' The concubine said, 'Your Majesty is too worried, that's why you had such a dream. Nothing bad will happen.' The prince made a living by playing the zither and begging for food, traveling from country to country until he reached the kingdom of his concubine's father. The king had a wonderful zither, and he asked the prince to play it. The music lamented the virtues of the former king, but there was no sorrow of an orphan without relatives. The concubine, who understood music, choked with sobs and said, 'My noble man is in dire straits!' The king asked, 'What do you mean?' The concubine explained the whole story, bid farewell to her parents, and said, 'This is my own fate. A woman who remarries is not chaste.' She asked to follow this most filial noble man. Her parents wept in sorrow, and the concubine took the prince back to his own country. The king heard that there was a person who was skilled at playing the zither, so he summoned him to play. The prince looked haggard, but the king recognized him by his voice. The king said, 'Are you my son, Dharma-bestower?' The prince knelt on the ground and choked with sobs. The queen, the palace women, and the whole country, big and small, were all in grief. The concubine explained the whole story. The king said, 'Alas, women are unbenevolent, like rice mixed with poison. Buddhism keeps them at a distance, isn't that right!' Then he seized the chancellor and the concubine, whipped them with thorny branches, dripped hot glue on their wounds, and when the glue hardened, he tore the wounds open, dug a pit, and buried them alive.' The Buddha told the monks, 'In a previous life, the prince had sold white pearls. The concubine at that time was a wealthy woman, traveling in a carriage, and the chancellor was the driver. She called to the boy selling pearls and said, 'Let me see your pearls.' She held the pearls but didn't buy them, and she looked at him with lustful eyes and flirted with him. The boy angrily said, 'You won't return my pearls and you look at me with lustful eyes, I will gouge out your eyes.' The wealthy woman and the driver said together, 'Is it okay if we whip you with thorny branches, drip hot glue on you, tear your flesh, and bury you alive?' The retribution of good and evil has already been applied, and blessings and misfortunes naturally follow, like a shadow following a body. When the evil fruit ripens, the crime is established, like an echo responding to a sound. To do evil and expect no disaster is like sowing seeds and expecting them not to grow. A Bodhisattva who receives the pure precepts of the Buddha would rather have his eyes gouged out and die than commit adultery. At that time, the prince Dharma-bestower was my former self. The chancellor was Devadatta. The concubine was Devadatta's wife. The Bodhisattva firmly held his will, crossed the boundless, and upheld the precepts in this way.' (31) 'In the past, there were three Bodhisattva brothers. They encountered a time of drought, and the people were eating each other. They went together to beg for food to sustain their meager lives.'

。經歷山險乏食有日，兩兄各云：『以婦濟命可乎！』大兄先殺其妻，分為五分；小弟仁惻，哀而不食。中兄復殺，弟殊哽噎。兩兄欲殺弟妻，弟曰：『殺彼全己，非佛仁道，吾不為也。』將妻入山採果自供。處山歷年，山中有一跛人，婦與私通，謀殺其婿。詭曰：『妾義當勞養，而君為之，明日翼從，愿俱歷苦。』曰：『山甚險阻，爾無行也。』三辭不從，遂便俱行。婦睹山高谷深，排婿落之。水邊有神，神接令安。婦喜得所，還跛共居。

「婿尋水行，睹商人焉，本末自陳。商人愍之，載至豐國。其國王崩，又無太子，群臣相讓，適無立者。令梵志占，『行路之人有應相者，立之為王。』梵志睹菩薩，即曰：『善哉！斯有道之君，可為兆民天仁之覆矣！』群僚黎庶，揮淚嘆善，莫不稱壽。奉載入宮，授以帝位，即以四等養民，眾邪之術，都廢之矣；授以五戒，宣佈十善，率土持戒。於是天帝祐護其國，鬼妖奔迸，毒氣消歇，谷果豐熟，鄰國化正，仇憾更親，襁負雲集。

「婦嬰其跛婿，入國乞丐，陳昔將婿避世之難。今來歸仁。國人鉅細莫不雅奇，僉曰：『賢婦可書矣。』夫人曰：『可重賜也。』王即見婦，問曰：『識天子不？』婦怖叩頭。王為宮人本末陳之，執正臣曰：『斯可戮矣。』王曰：『諸佛以仁為三界上寶，吾寧殞軀命，不去仁道也。』夫人使人驅之出國，掃其足跡。」

佛告鹙鷺子：「王者，吾身是。跛人者，調達是。婦者，好首是也。菩薩執志度無極行持戒如是

現代漢語譯本：他們經歷山路險峻，食物匱乏的日子，兩個哥哥各自說：『用妻子的性命來維持生存可以嗎？』大哥先殺了他的妻子，把肉分成五份；小弟仁慈而悲傷，不肯吃。二哥又殺了他的妻子，小弟更加哽咽難以下嚥。兩個哥哥想殺小弟的妻子，小弟說：『殺了她來保全自己，不是佛的仁道，我不能這樣做。』於是帶著妻子進山採摘野果自己食用。在山裡過了幾年，山裡有一個跛腳的人，他的妻子與他私通，密謀殺害她的丈夫。她詭詐地說：『我理應勞作來奉養你，而你卻為我做這些，明天我將跟隨你，願意一起經歷苦難。』丈夫說：『山路非常險峻，你不要去。』她三次推辭不肯聽從，於是就一起出發了。妻子看到山高谷深，就把丈夫推了下去。水邊有神，神接住了他，讓他平安無事。妻子高興地達到了目的，回去和跛子一起生活。 丈夫沿著水路尋找，看到一個商人，便把事情的來龍去脈都告訴了他。商人可憐他，把他載到了豐國。那個國家的國王駕崩了，又沒有太子，大臣們互相推讓，沒有能繼位的人。於是讓梵志占卜，說：『在路上行走的人中有符合相貌的，就立他為王。』梵志看到菩薩，就說：『太好了！這是有道之君，可以成為百姓的仁慈庇護！』群臣百姓，都流著眼淚讚歎，沒有不稱頌萬歲的。他們把他抬進宮中，授予他帝位，他用四種方法來養育百姓，把各種邪惡的法術都廢除了；他授予百姓五戒，宣揚十善，全國上下都持守戒律。於是天帝保佑他的國家，鬼怪妖魔都逃散了，毒氣消散，五穀豐收，鄰國也受到感化走上正道，仇恨變成了親近，人們揹著孩子紛紛前來歸附。 妻子帶著她的跛腳丈夫，進入國都乞討，陳述了以前和丈夫一起避世的艱難。現在來歸順仁德。國中無論大小，都覺得這件事很奇特，都說：『這位賢惠的妻子可以寫進史書了。』王后說：『可以重重賞賜她。』國王於是召見了這個婦人，問她說：『你認識天子嗎？』婦人害怕地磕頭。國王為宮人講述了事情的來龍去脈，正直的大臣說：『這個人可以處死了。』國王說：『諸佛以仁愛為三界至寶，我寧願犧牲自己的性命，也不能放棄仁道。』王后讓人把她趕出國境，掃除了她的足跡。」 佛告訴鹙鷺子：『國王，就是我的前身。跛腳的人，就是提婆達多。婦人，就是好首。菩薩堅持自己的志向，度過無極的修行，持守戒律就是這樣。』

English version: They experienced days of perilous mountain paths and scarce food. The two elder brothers each said, 'Is it permissible to use our wives' lives to sustain ourselves?' The eldest brother first killed his wife, dividing the meat into five portions; the younger brother, being compassionate and sorrowful, refused to eat. The second brother then killed his wife, causing the younger brother to choke with grief. The two elder brothers wanted to kill the younger brother's wife, but the younger brother said, 'Killing her to preserve myself is not the way of Buddhist compassion; I will not do it.' So, he took his wife into the mountains to gather wild fruits for sustenance. After several years in the mountains, they encountered a lame man. The wife had an affair with him and plotted to kill her husband. She deceitfully said, 'It is my duty to labor and provide for you, yet you do this for me. Tomorrow, I will follow you, willing to endure hardship together.' The husband said, 'The mountain paths are very dangerous; you should not go.' She refused three times, so they set off together. Seeing the high mountains and deep valleys, the wife pushed her husband down. A deity by the water caught him, ensuring his safety. The wife, pleased with her success, returned to live with the lame man. The husband, following the water, encountered a merchant and recounted his story. The merchant, taking pity on him, transported him to the kingdom of Feng. The king of that land had passed away, and there was no crown prince. The ministers deferred to each other, unable to choose a successor. They consulted a Brahmin, who divined, 'Among those traveling the roads, there is one with the appropriate countenance; he should be made king.' The Brahmin saw the Bodhisattva and exclaimed, 'Excellent! This is a virtuous ruler who can be a compassionate protector of the people!' The ministers and commoners, with tears of joy, praised him, wishing him long life. They carried him into the palace, bestowed upon him the throne, and he governed the people with four methods, abolishing all evil practices. He taught the people the five precepts and promoted the ten virtues, and the entire nation observed the precepts. Thus, the heavenly emperor protected his kingdom, demons and monsters fled, poisonous vapors dissipated, crops flourished, neighboring countries were reformed, hatred turned to kinship, and people flocked to his kingdom with their children on their backs. The wife, with her lame husband, entered the capital to beg, recounting the hardships she and her former husband had endured while seeking refuge from the world. Now, they had come to submit to his benevolence. The people of the kingdom, both high and low, found this story remarkable, saying, 'This virtuous wife should be recorded in history.' The queen said, 'She should be richly rewarded.' The king then summoned the woman and asked, 'Do you recognize the Son of Heaven?' The woman, terrified, kowtowed. The king explained the situation to his courtiers, and the upright minister said, 'This person should be executed.' The king said, 'The Buddhas regard compassion as the greatest treasure in the three realms. I would rather sacrifice my own life than abandon the path of compassion.' The queen ordered her to be driven out of the country, and her footprints were swept away. The Buddha told Shariputra, 'The king was my former self. The lame man was Devadatta. The woman was Good Head. The Bodhisattva, upholding his aspirations, completed boundless practice, and maintained the precepts in this way.'

（三二）

「昔者菩薩，時為凡夫，博學佛經，深解罪福，眾道醫術，禽獸鳴啼，靡不具照。睹世憒濁，隱而不仕，尊尚佛戒唯正是從。處貧窮困，為商賃擔。過水邊飯，群烏眾噪，商人心懼，森然毛豎，菩薩笑之。飯已即去，還其本土，雇其賃直曰：『烏鳴爾笑，將有以乎！』答曰：『烏雲：「彼有白珠，其價甚重。汝殺取其珠，吾欲食其肉。」故笑之耳。』曰：『爾不殺為乎？』答曰：『夫不睹佛經者，為滔天之惡，而謂之無殃，斯為自欺矣。吾睹無上正真之典籍，觀菩薩之清仁，蜎飛蚑行蠕動之類，愛而不殺，草芥非己有即不取。夫好殺者不仁，好取者不清，吾前世為好取之穢，今獲其殃，處困陋之貧，為子賃客；今又犯之，種無量之罪，非佛弟子矣。吾寧守道貧賤而死，不為無道富貴而生也。』貨主曰：『善哉！唯佛教真。』菩薩執志度無極行持戒如是。」

（三三）

「昔者菩薩，處世貧困，為商人賃，入海采利。船住不行，商人鉅細靡不恐懼，請禱神祇，上下赒拯。貧人唯三自歸，守戒不犯，悔過自責，日夜各三。慈心誓願：『十方眾生莫有恐怖，如吾今日也；吾后得佛，當度斯類矣。』乃至七日船不移邁，海神訛與貨主夢曰：『汝棄貧人，吾與汝去。』貨主得夢，愴然悼之，私密言議。貧人微察，具照所以，曰：『無以吾一人之體，喪眾命也。』貨主作[竺-二+稗]，給其糇糧，下著[竺-二+稗]上，推[竺-二+稗]遠之。大魚覆船盡吞商人，貧人隨風得岸，還其本土，九族欣懌

（三十二） 『從前有位菩薩，曾經是凡人時，博覽佛經，深刻理解罪與福報，精通各種醫術，甚至能聽懂鳥獸的鳴叫，沒有不通曉的。他看到世道昏亂污濁，就隱居不當官，尊崇佛的戒律，只遵循正道。他身處貧困，靠做商人的僱工挑擔為生。一次在水邊吃飯時，一群烏鴉喧鬧鳴叫，商人心生恐懼，汗毛都豎了起來，菩薩卻笑了。吃完飯後，他們就離開了。回到住處，僱主付給他工錢時說：『烏鴉鳴叫你卻發笑，有什麼原因嗎？』菩薩回答說：『烏鴉說：「那裡有顆白色的珍珠，價值連城。你殺了它取走珍珠，我們想吃它的肉。」所以我才笑啊。』僱主問：『那你為什麼不殺呢？』菩薩回答說：『那些沒有讀過佛經的人，會犯下滔天大罪，還認為沒有災禍，這是自欺欺人啊。我讀過至高無上的真正典籍，看到菩薩的清凈仁愛，即使是飛蟲爬蟲蠕動的生物，都愛護而不殺害，不是自己的草芥也不拿取。喜歡殺戮的人不仁慈，喜歡拿取的人不清白。我前世因為喜歡拿取不義之財，所以今生遭受報應，處在貧困卑微的境地，給別人當僱工；如果現在又犯同樣的錯誤，就會種下無量的罪過，那就不是佛的弟子了。我寧願堅守正道，貧賤而死，也不願爲了不義的富貴而茍活。』貨主說：『說得好啊！只有佛教才是真理。』菩薩堅定志向，修行無極，持守戒律就是這樣。』 （三十三） 『從前有位菩薩，生活貧困，給商人當僱工，出海去謀取利益。船停在海上無法前進，商人無論大小都感到恐懼，紛紛祈求神靈保佑，上下奔走求助。只有這位貧窮的菩薩，一心皈依三寶，遵守戒律不犯錯，懺悔自己的過失，日夜各三次。他發慈悲誓願：『愿十方眾生都不要有像我今天這樣的恐懼；我將來成佛時，一定要度化這些眾生。』這樣過了七天，船還是無法移動。海神在夢中告訴貨主說：『你拋棄了那個貧窮的人，我就讓你們走。』貨主做了這個夢，感到悲傷和懊悔，私下裡商議。貧窮的菩薩稍微察覺到了，就問清了原因，說：『不要因為我一個人的身體，而讓大家喪命啊。』貨主就做了個竹筏，給他準備了乾糧，讓他下到竹筏上，把竹筏推遠了。一條大魚翻覆了船，把所有的商人都吞吃了，只有貧窮的菩薩隨著風漂到了岸邊，回到了家鄉，全家都很高興。

(Thirty-two) 'In the past, a Bodhisattva, when he was an ordinary person, had extensively studied Buddhist scriptures, deeply understood the concepts of sin and merit, was proficient in various medical arts, and could even understand the cries of birds and beasts. There was nothing he did not know. Seeing the world in chaos and turbidity, he chose to live in seclusion rather than serve as an official, respecting the Buddhist precepts and only following the righteous path. He lived in poverty, earning a living as a hired laborer for merchants, carrying loads. Once, while eating by the water, a flock of crows cawed loudly, causing the merchant to feel fear and his hair to stand on end, but the Bodhisattva laughed. After finishing their meal, they left. Upon returning to their lodging, the employer, while paying him, said, 'The crows cawed, yet you laughed. What is the reason?' The Bodhisattva replied, 'The crows said, "There is a white pearl there, of immense value. If you kill it and take the pearl, we want to eat its flesh." That is why I laughed.' The employer asked, 'Then why didn't you kill it?' The Bodhisattva replied, 'Those who have not read the Buddhist scriptures commit heinous crimes, yet believe they will not suffer any consequences. This is self-deception. I have read the supreme and true scriptures, and I have seen the Bodhisattva's purity and benevolence. Even flying insects, crawling creatures, and wriggling beings are loved and not killed. I do not take even a blade of grass that is not mine. Those who like to kill are not benevolent, and those who like to take are not pure. In my past life, I liked to take what was not mine, so in this life, I suffer the consequences, living in poverty and working as a hired laborer. If I commit the same mistake again, I will accumulate immeasurable sins, and I will not be a disciple of the Buddha. I would rather uphold the righteous path and die in poverty than live in unrighteous wealth.' The employer said, 'Well said! Only Buddhism is the truth.' The Bodhisattva was firm in his resolve, practiced boundless cultivation, and upheld the precepts in this way.' (Thirty-three) 'In the past, a Bodhisattva lived in poverty and worked as a hired laborer for a merchant, going to sea to seek profit. The ship stopped at sea and could not move forward. The merchants, both big and small, were all afraid and prayed to the gods for protection, running around seeking help. Only this poor Bodhisattva wholeheartedly took refuge in the Three Jewels, observed the precepts without transgression, repented for his faults, and did so three times each day and night. He made a compassionate vow: 'May all beings in the ten directions not experience the fear I feel today; when I become a Buddha in the future, I will surely liberate these beings.' After seven days, the ship still could not move. The sea god told the merchant in a dream, 'If you abandon that poor man, I will let you go.' The merchant had this dream, felt sorrow and remorse, and discussed it in secret. The poor Bodhisattva slightly noticed this, inquired about the reason, and said, 'Do not let everyone lose their lives because of my body.' The merchant then made a bamboo raft, prepared some dry food for him, had him get on the raft, and pushed the raft away. A large fish overturned the ship and swallowed all the merchants, but the poor Bodhisattva drifted with the wind to the shore, returned to his hometown, and his whole family was very happy.'

。貧人以三自歸、五戒、十善，奉齋懺悔、慈向眾生，故得是福。貧人者，我身是也。菩薩執志度無極行持戒如是。」

（三四）

「昔者菩薩，守戒隱居，不慕時榮，依蔭四姓為其守墓，若有喪葬，輒展力助。喪主感焉，以寶惠之，所獲多少，輒還四姓。四姓曰：『子展力致此寶，胡為相還？』道士曰：『吾守君野，彼葬君地，大義論之，寶即君有也。』四姓嘆曰：『善哉！古之賢者豈能逾子乎？』即擇青衣中有賢行兼華色者，給之為妻，分家財以成其居。道士曰：『進其行，高其德。』爾時，貧道士者，吾身是也。妻者，裘夷是。菩薩執志度無極行持戒如是。」

（三五）

「昔者菩薩，身為凡人，歸命三尊，守戒不虧。與舅俱行，炫賣自濟，之彼異國。舅先渡水，止獨母家，家有幼女，女啟母曰：『後有澡盤，可從商人易白珠也。』母順女意以示商人，以刀刮視照其真寶，佯投地曰：『污吾手矣。』即出進路，母子恥焉。童子后至，女重請珠，母曰：『前事之恥，可為今戒也。』女曰：『觀此童儒，有仁人之相，非前貪殘矣。』又以示之。童儒曰：『斯紫磨金也，盡吾貨易之可乎？』母曰：『諾。』童子曰：『匈吾金錢二枚，以雇渡耶？』舅尋還曰：『今以少珠惠汝，取屬盤來。』母曰：『有良童子，盡以名珠雇吾金盤，猶謝其賤矣。爾不急去，且加爾杖。』舅至水邊，蹋地呼曰：『還吾寶來。』性急椎胸，吐血而死。甥還其金，已睹殞矣，哽噎曰：『貪乃至於喪身乎！』菩薩守信以獲寶，調達貪欺以喪身。童子者，吾身也。舅者，調達是

現代漢語譯本：貧窮的人通過皈依三寶、持守五戒、奉行十善，並進行齋戒懺悔、以慈悲之心對待眾生，因此獲得福報。這裡的貧窮之人，指的就是我自身。菩薩堅定意志，以無上的修行來持守戒律，就是這樣。 現代漢語譯本：從前，有一位菩薩，他持守戒律，隱居修行，不貪圖世俗的榮華。他依附於四姓人家，為他們看守墳墓。如果有人家辦喪事，他就盡力幫助。喪主很感激他，就用寶物來酬謝他。他無論得到多少寶物，都還給四姓人家。四姓人家說：『您盡力得到這些寶物，為什麼還要還給我們呢？』道士說：『我守護你們的墳地，他們葬在你們的土地上，從大義上來說，寶物就應該屬於你們。』四姓人家感嘆道：『太好了！古代的賢者難道能超過您嗎？』於是他們就從穿著青衣的人中挑選了一位既有賢德又有美貌的女子，嫁給他為妻，並分給他家產，讓他成家立業。道士說：『要不斷提升自己的修行，提高自己的德行。』當時，這位貧窮的道士，指的就是我自身。妻子，指的就是裘夷。菩薩堅定意志，以無上的修行來持守戒律，就是這樣。 現代漢語譯本：從前，有一位菩薩，他身為凡人，皈依三寶，持守戒律，從不違犯。他和舅舅一起出行，靠販賣貨物來維持生計，他們到了一個異國。舅舅先渡過河，住到了一戶人家，這家有一個澡盆，女兒告訴母親說：『後面有一個澡盆，可以用來和商人交換白珠。』母親順從女兒的意思，把澡盆拿給商人看，商人用刀颳了一下，假裝看清了是真寶，然後假裝扔到地上說：『弄髒我的手了。』就離開了。母女倆感到很羞愧。童子後來到了，女兒再次請求交換珠子，母親說：『上次的恥辱，可以作為今天的教訓了。』女兒說：『看這個童子，有仁慈之相，不是之前那個貪婪殘暴的人。』又把澡盆拿給他看。童子說：『這是紫磨金啊，用我所有的貨物來交換可以嗎？』母親說：『可以。』童子說：『我只有兩枚金錢，用來僱人渡河可以嗎？』舅舅很快回來，說：『現在用少量的珠子來給你，把澡盆拿來。』母親說：『有一位善良的童子，用名貴的珠子買下了我的金盆，還覺得便宜了。你如果不快點走，我就要用棍子打你了。』舅舅到了河邊，跺著腳喊道：『還我的寶物來。』他性情急躁，捶胸頓足，吐血而死。外甥把金錢還給他，已經看到他死了，哽咽著說：『貪婪竟然至於喪命啊！』菩薩堅守信用而獲得寶物，提婆達多貪婪欺詐而喪命。童子，指的就是我自身。舅舅，指的就是提婆達多。

English version: A poor person, by taking refuge in the Three Jewels, observing the Five Precepts, practicing the Ten Virtues, observing fasts, repenting, and directing compassion towards all beings, thus obtains blessings. The poor person here refers to myself. A Bodhisattva, with firm resolve, practices the precepts with supreme conduct, just like this. English version: In the past, there was a Bodhisattva who observed the precepts, lived in seclusion, and did not seek worldly glory. He relied on four families, guarding their tombs. If any family had a funeral, he would do his best to help. The bereaved family was grateful and rewarded him with treasures. No matter how many treasures he received, he would return them to the four families. The four families said, 'You obtained these treasures through your efforts, why do you return them to us?' The Taoist said, 'I guard your tombs, and they are buried on your land. In terms of great righteousness, the treasures should belong to you.' The four families exclaimed, 'Excellent! Can the sages of ancient times surpass you?' So they chose a woman from among those wearing blue clothes, who was both virtuous and beautiful, and gave her to him as his wife, dividing their family property to help him establish a home. The Taoist said, 'One must constantly improve one's practice and elevate one's virtue.' At that time, this poor Taoist refers to myself. The wife refers to Qiu Yi. A Bodhisattva, with firm resolve, practices the precepts with supreme conduct, just like this. English version: In the past, there was a Bodhisattva who, as an ordinary person, took refuge in the Three Jewels and observed the precepts without fail. He traveled with his uncle, selling goods to make a living, and they arrived in a foreign land. The uncle crossed the river first and stayed at a family's house. This family had a washbasin. The daughter told her mother, 'There is a washbasin in the back, which can be exchanged with a merchant for white pearls.' The mother, following her daughter's wish, showed the washbasin to the merchant. The merchant scraped it with a knife, pretending to see that it was a real treasure, then pretended to throw it on the ground, saying, 'It has soiled my hand.' and left. The mother and daughter felt ashamed. The boy arrived later, and the daughter again asked to exchange for pearls. The mother said, 'The shame of the previous incident can serve as a lesson for today.' The daughter said, 'Looking at this boy, he has the appearance of a benevolent person, not like the greedy and cruel one before.' She showed it to him again. The boy said, 'This is purple gold. Can I exchange it with all my goods?' The mother said, 'Yes.' The boy said, 'I only have two gold coins, can I use them to hire someone to cross the river?' The uncle quickly returned and said, 'Now I will give you a few pearls, bring the washbasin here.' The mother said, 'A kind boy has bought my gold basin with precious pearls, and still feels it is cheap. If you don't leave quickly, I will beat you with a stick.' The uncle went to the riverbank, stomped his feet, and shouted, 'Return my treasure!' He was impatient, beat his chest, and vomited blood, dying. The nephew returned the gold coins to him, already seeing that he had died, and choked with sobs, saying, 'Greed can lead to death!' The Bodhisattva kept his word and obtained the treasure, while Devadatta, through greed and deceit, lost his life. The boy refers to myself. The uncle refers to Devadatta.

（三六）

「昔者菩薩，無數劫時，兄弟資貨求利養親。之於異國，令弟以珠現其國王。王睹弟顏華，欣然可之，以女許焉，求珠千萬。弟還告兄，兄追之王所，王又睹兄容貌堂堂，言輒聖典，雅相難齊。王重嘉焉，轉女許之。女情泆豫，兄心存曰：『婿伯即父，叔妻即子，斯有父子之親，豈有嫁娶之道乎？斯王處人君之尊，而為禽獸之行。』即引弟退。女登臺望曰：『吾為[(魅-未+舌)-ㄙ]蠱，食兄肝可乎？』展轉生死，兄為獼猴，女與弟俱為鱉。鱉妻有疾，思食獼猴肝，雄行求焉。睹獼猴下飲，鱉曰：『爾嘗睹樂乎？』答曰：『未也。』曰：『吾舍有妙樂，爾欲觀乎？』曰：『然。』鱉曰：『爾升吾背，將爾觀矣。』升背隨焉。半溪，鱉曰：『吾妻思食爾肝。水中何樂之有乎？』獼猴心恧然曰：『夫戒守善之常也，權濟難之大矣。』曰：『爾不早云？吾以肝懸彼樹上。』鱉信而還。獼猴上岸曰：『死鱉蟲，豈有腹中肝而當懸樹者乎？』」佛告諸比丘：「兄者，即吾身是也，常執貞凈，終不犯淫亂，畢宿餘殃墮獼猴中。弟及王女俱受鱉身，雄者調達是，雌者調達妻是。菩薩執志度無極行持戒如是。」

（三七）

「昔者菩薩，乘船渡海，采寶濟乏。海邊有城，苑園備有，華女臨渚要其輩曰：『斯國豐沃，珍寶恣求，可屈入城，觀民有無。』商人信從鬼魅厭惑，遂留與居，積年有五

現代漢語譯本：菩薩堅定意志，以無上的行為持守戒律，就是這樣。 從前，菩薩在無數劫前，和兄弟一起用財物做生意來贍養父母。他們到了異國，讓弟弟把一顆寶珠獻給國王。國王看到弟弟容貌俊美，非常喜歡，就把女兒許配給他，索要價值千萬的寶珠。弟弟回去告訴哥哥，哥哥又去見國王，國王看到哥哥容貌堂堂，言談舉止都符合聖賢典籍，高雅得難以相比。國王更加讚賞，轉而把女兒許配給哥哥。公主情慾放蕩，哥哥心裡想：『丈夫的伯父就是父親，叔叔的妻子就是兒子，這有父子之親，哪有嫁娶的道理呢？這個國王身為人君，卻做出禽獸不如的行為。』於是就帶著弟弟離開了。公主登上高臺眺望，說：『我被迷惑了，吃哥哥的肝可以嗎？』他們輾轉生死，哥哥轉世為獼猴，公主和弟弟都轉世為鱉。鱉妻生病，想吃獼猴的肝，雄鱉就去尋找。看到獼猴在河邊喝水，鱉說：『你曾經見過快樂嗎？』獼猴回答說：『沒有。』鱉說：『我家有美妙的快樂，你想看看嗎？』獼猴說：『想。』鱉說：『你爬到我背上，我帶你去看。』獼猴就爬到鱉背上跟著它走。走到河中央，鱉說：『我妻子想吃你的肝。水裡有什麼快樂可言呢？』獼猴心裡慚愧地說：『堅守戒律是平常的善行，權宜之計是爲了救助危難。』說：『你怎麼不早說？我把肝掛在樹上了。』鱉相信了，就回去了。獼猴上岸說：『你這死鱉蟲，哪有腹中的肝掛在樹上的道理？』」佛告訴眾比丘說：「哥哥就是我的前身，常常堅守貞潔，最終沒有犯淫戒，因為前世的業報而墮落為獼猴。弟弟和王女都轉世為鱉，雄鱉是提婆達多，雌鱉是提婆達多的妻子。菩薩堅定意志，以無上的行為持守戒律，就是這樣。 從前，菩薩乘船渡海，採集寶物來救濟貧乏。海邊有一座城，園林完備，美麗的女子在岸邊邀請他們說：『這個國家富饒，珍寶可以隨意求取，可以屈尊進城，看看百姓的生活。』商人們相信了鬼魅的迷惑，就留下來和她們居住，過了五年。

English version: The Bodhisattva, with resolute will, practices the precepts with boundless conduct, just like this. In the past, a Bodhisattva, in countless kalpas, and his brother used their wealth to do business to support their parents. They went to a foreign country, and the younger brother presented a pearl to the king. The king, seeing the younger brother's handsome appearance, was very pleased and promised his daughter to him, asking for pearls worth ten million. The younger brother returned to tell his elder brother, and the elder brother went to see the king. The king saw that the elder brother had a dignified appearance and his words and actions were in accordance with the sacred scriptures, so elegant that they were incomparable. The king was even more impressed and instead promised his daughter to the elder brother. The princess was licentious, and the elder brother thought in his heart: 'The husband's uncle is like a father, and the uncle's wife is like a son. There is a father-son relationship, how can there be a marriage? This king, as a ruler, is acting like a beast.' So he left with his younger brother. The princess climbed onto a high platform and looked out, saying: 'I am bewitched, is it okay to eat my brother's liver?' They transmigrated through life and death, the elder brother was reborn as a monkey, and the princess and younger brother were both reborn as turtles. The turtle wife was sick and wanted to eat the monkey's liver, so the male turtle went to look for it. Seeing the monkey drinking by the river, the turtle said: 'Have you ever seen happiness?' The monkey replied: 'No.' The turtle said: 'My house has wonderful happiness, would you like to see it?' The monkey said: 'Yes.' The turtle said: 'Climb on my back, and I will take you to see it.' The monkey climbed on the turtle's back and followed it. In the middle of the river, the turtle said: 'My wife wants to eat your liver. What happiness is there in the water?' The monkey said with shame in his heart: 'Upholding the precepts is a common good deed, and expediency is for saving those in distress.' He said: 'Why didn't you say so earlier? I hung my liver on a tree.' The turtle believed it and went back. The monkey went ashore and said: 'You dead turtle, how can there be a liver in the belly that is hung on a tree?'」 The Buddha told the monks: 「The elder brother is my past self, who always upheld chastity and ultimately did not commit adultery, and because of the karma of his past life, he was reborn as a monkey. The younger brother and the princess were both reborn as turtles, the male turtle is Devadatta, and the female turtle is Devadatta's wife. The Bodhisattva, with resolute will, practices the precepts with boundless conduct, just like this. In the past, a Bodhisattva sailed across the sea, collecting treasures to help the poor. There was a city by the sea, with complete gardens, and beautiful women invited them on the shore, saying: 'This country is rich, and treasures can be obtained at will. You can condescend to enter the city and see the lives of the people.' The merchants believed the bewitchment of the demons and stayed to live with them for five years.

。菩薩感思二親本土，出城登山四顧遠望，睹一鐵城中有丈夫，首戴天冠儼然恭坐，謂菩薩曰：『爾等惑乎？以鬼魅為妻，捐爾二親九族之厚，為鬼所吞豈不惑哉？爾等無寐，察其真贗矣。方有神馬翔茲濟眾，可附旋居全爾身命。若戀蠱妻。死入斯城，眾毒普加，悔將無救。』菩薩承命，訛寐察之，睹真如雲，厥心懼焉。明日密相告，等人僉然，各伺睹妻變為狐體，競爭食人。靡不憮然，曰：『吾等死矣。』相驚備豫懈即喪矣。馬王臻曰：『孰有離居心懷所親，疾來赴茲，吾將濟爾。』商人喜曰：『斯必天也。』群馳歸命。妻即抱子尋跡哀慟，其辭曰：『怨呼皇天，為妻累載，今以為鬼。』哀聲傷情。辭詣王所，厥云如上，『今者偟偟，無由自恃，惟愿大王哀理妾情。』王召菩薩問其所由，即以所睹本末陳之。王睹色美疾遣婿去，內之後宮為其淫荒，國正紛亂。鬼化為狐，日行食人，為害茲甚，王不覺矣。

「后各命終，生死輪轉，菩薩積德，遂得為佛。狐鬼魂靈，化生梵志家，有絕妙之色。佛時于作法縣求食，食畢出城坐樹下。梵志睹佛相好，容色紫金，項有日光，若星中月。睹佛若此，其喜無量，歸白兒母：『吾女獲婿，其為世雄。疾以名服、具世諸好。』梵志家室攜女貢之，道睹足跡。妻曰：『斯無慾之神雄，豈以淫邪亂其志乎？』父曰：『吾女國之上華，胡高德而不回耶？』妻即頌其義曰：

「『淫者曳足行，　　多恚斂指步， 愚者足筑地，　　斯跡天人尊。

「『無自辱也。』父曰：『爾薄智也。』戾而行矣，以女獻焉

現代漢語譯本：菩薩感念父母故土，出城登山向遠處眺望，看到一座鐵城中有一位男子，頭戴天冠，莊嚴地端坐著，對菩薩說：『你們這些人真是迷惑啊！竟然把鬼魅當成妻子，拋棄了父母和整個家族的恩情，被鬼吞噬難道不糊塗嗎？你們不要睡覺，仔細觀察她們的真假。現在有神馬飛來這裡救助眾人，可以依附它迅速離開，保全你們的性命。如果貪戀這些蠱惑人心的妻子，死後就會進入這座鐵城，遭受各種毒害，到時後悔也來不及了。』菩薩聽從了他的話，假裝睡覺觀察，看到真相如同雲霧一般，心中感到恐懼。第二天，他秘密地告訴其他人，大家也都看到了，各自看到自己的妻子變成了狐貍的模樣，爭相吃人。沒有誰不感到驚恐，說：『我們死定了。』互相驚嚇，如果放鬆警惕就會喪命。馬王來到說：『誰有想離開這裡，心中思念親人的，快來這裡，我將救你們。』商人們高興地說：『這一定是上天派來的。』紛紛跑去歸順。妻子們抱著孩子追尋他們的軌跡，哀傷地哭泣，她們說：『怨恨上天啊，我們做妻子這麼久，現在卻被當成鬼。』哀傷的聲音令人動容。她們向國王訴說，說的話和上面一樣，『現在我們惶恐不安，沒有辦法依靠自己，只希望大王能可憐我們，處理我們的情況。』國王召見菩薩詢問事情的緣由，菩薩就把自己看到的來龍去脈都說了。國王看到她們容貌美麗，就立刻讓她們的丈夫離開，把她們納入後宮，沉迷於淫亂，國家政事也因此混亂。鬼變成了狐貍，每天都吃人，危害非常嚴重，國王卻不知道。 後來他們各自死去，在生死輪迴中轉生，菩薩因為積累了功德，最終成了佛。狐貍鬼魂轉生到一位婆羅門家中，長得非常漂亮。佛當時在作法縣乞食，吃完飯後出城坐在樹下。婆羅門看到佛的相貌莊嚴，容顏呈現紫金色，脖子後面有光環，如同星辰中的月亮。看到佛是這樣，他非常高興，回家告訴妻子：『我的女兒找到了丈夫，他一定是世間英雄。快點準備好名貴的衣服和世間一切美好的東西。』婆羅門一家帶著女兒去獻給佛，在路上看到佛的腳印。妻子說：『這是沒有慾望的神雄，怎麼會因為淫邪而擾亂他的心志呢？』父親說：『我的女兒是國中最美的，怎麼會因為高尚的品德而不回頭呢？』妻子就用偈語來表達她的意思： 『淫慾的人走路拖著腳， 多嗔恨的人走路收著腳趾， 愚笨的人走路腳會跺地， 這腳印是天人尊者。』 『不要自取其辱。』父親說：『你真是愚蠢。』就違揹她的意思，帶著女兒去獻給佛。

English version: The Bodhisattva, mindful of his parents' homeland, left the city and climbed a mountain, gazing into the distance. He saw a man in an iron city, wearing a heavenly crown and sitting solemnly. The man said to the Bodhisattva, 'Are you all deluded? You take demons as wives, abandoning the kindness of your parents and the whole family. Are you not confused to be devoured by demons? Do not sleep, observe their true nature. Now, a divine horse is flying here to save everyone. You can attach to it and leave quickly, preserving your lives. If you are attached to these bewitching wives, you will enter this iron city after death, suffering all kinds of poisons. Then, it will be too late for regret.' The Bodhisattva obeyed his words, pretending to sleep and observing. He saw the truth like clouds, and his heart was filled with fear. The next day, he secretly told others, and everyone saw their wives transform into foxes, fighting to eat people. No one was not terrified, saying, 'We are doomed.' They frightened each other, and if they relaxed their vigilance, they would die. The Horse King arrived and said, 'Whoever wants to leave here and misses their loved ones, come quickly, and I will save you.' The merchants happily said, 'This must be sent by heaven.' They all ran to submit. The wives, holding their children, followed their tracks, crying sadly. They said, 'We resent heaven, we have been wives for so long, and now we are treated as demons.' Their sad voices were moving. They went to the king to complain, saying the same things as above, 'Now we are in panic, with no way to rely on ourselves. We only hope that the great king can pity us and handle our situation.' The king summoned the Bodhisattva to ask about the cause of the matter. The Bodhisattva told him everything he had seen. The king, seeing their beautiful appearances, immediately sent their husbands away and took them into the harem, indulging in debauchery, and the affairs of the state were in chaos. The demons transformed into foxes, eating people every day, causing great harm, but the king was unaware. Later, they each died and were reborn in the cycle of life and death. The Bodhisattva, because of accumulating merit, eventually became a Buddha. The fox demons were reborn into a Brahmin family, and they were extremely beautiful. At that time, the Buddha was begging for food in the county of Zuofa. After eating, he left the city and sat under a tree. The Brahmin saw the Buddha's solemn appearance, his face was purple-gold, and there was a halo behind his neck, like the moon among the stars. Seeing the Buddha like this, he was very happy and went home to tell his wife, 'My daughter has found a husband, he must be a hero of the world. Quickly prepare precious clothes and all the good things in the world.' The Brahmin family took their daughter to offer to the Buddha. On the way, they saw the Buddha's footprints. The wife said, 'This is a divine hero without desire, how could he be disturbed by lust?' The father said, 'My daughter is the most beautiful in the country, how could she not turn back because of high virtue?' The wife then used a verse to express her meaning: 'Those who are lustful drag their feet when walking, Those who are full of anger curl their toes when walking, Those who are foolish stomp their feet on the ground when walking, These footprints are of a heavenly honored one.' 'Do not humiliate yourself.' The father said, 'You are foolish.' He went against her will and took his daughter to offer to the Buddha.

。世尊告曰：『第六魔天，獻吾三女，變為𥥧鬼。今爾屎囊，又來何為？』梵志恧然，妻重恥之。時，有除饉，進稽首曰：『愿以惠余。』世尊戒曰：『爾昔為王，女時為鬼，以色誑爾，吞盡爾民，爾不厭乎？』除饉恥焉，退禪獲定，得溝港道。」

佛告鹙鷺子：「菩薩自受城中人戒已，旋家，歸命三尊自誓辭云：『時當死，死不復犯如來、應儀、正真覺清凈重戒。』積戒弘多，佛道遂成。爾時長者，吾身是也。王者，今比丘是。鬼者，梵志女是。城中天人者，鹙鷺子是。菩薩執志度無極行持戒如是。」

（三八）太子墓魄經

一時佛在聞物國祇樹給孤獨園。是時佛告諸沙門：「往昔有國名波羅奈，王有太子，名曰墓魄，生有無窮之明，過去現在未來眾事，其智無礙，端正暉光，猶星中月。王唯有一子，國無不愛，而年十三，閉口不言，有若喑人。王后憂焉，呼諸梵志，問其所由。對曰：『斯為不祥也，端正不言，何益大王？後宮無嗣，豈非彼害哉？法宜生埋之，必有貴嗣。』王即恧然，入與后議，后逮宮人靡不哀慟，嗟曰：『奈何太子祿薄，生獲斯殃。』哀者塞路，猶有大喪。具著寶服，以付喪夫。喪夫奪其名服，睹共為冢。墓魄惟曰：『王逮國人，信吾真喑。』即默斂衣入水凈浴，以香涂身，具著寶服，臨壙呼曰：『爾等胡為？』答曰：『太子喑聾為國無嗣，王命生埋，冀生賢嗣。』曰：『吾即墓魄矣。』喪夫視車霍然空虛，觀其形容，曜曜有光，草野遐邇猶日之明，聖靈巨勢，神動靈祇

世尊告訴他：『第六魔天，獻給我三個女兒，變成了屎鬼。現在你這個屎袋，又來幹什麼？』梵志感到羞愧，他的妻子也為此感到羞恥。當時，有一個除饉的人，上前叩頭說：『希望把這些施捨給我。』世尊告誡他說：『你以前是國王，你的女兒那時是鬼，用美色迷惑你，吞噬了你的百姓，你還不厭惡嗎？』除饉感到羞愧，退下禪定，獲得了道果。 佛告訴舍利弗：『菩薩自己受了城中人的戒律后，回到家中，歸依三寶，發誓說：『我死的時候，不會再犯如來、應供、正等正覺的清凈重戒。』積累戒律，弘揚佛法，佛道就得以成就。那時的大長者，就是我的前身。國王，就是現在的比丘。鬼，就是梵志的女兒。城中的天人，就是舍利弗。菩薩執著于志向，度過無極，修行持戒就是這樣。』 一時，佛在聞物國的祇樹給孤獨園。當時，佛告訴眾沙門：『過去有個國家叫波羅奈，國王有個太子，名叫墓魄，他生來就有無窮的智慧，對於過去、現在、未來的一切事情，他的智慧都沒有障礙，容貌端正，光彩照人，就像星星中的月亮。國王只有一個兒子，全國上下都非常愛他，但是他十三歲時，就閉口不言，像個啞巴一樣。王后為此憂愁，召集了眾梵志，詢問原因。梵志們回答說：『這是不祥之兆，容貌端正卻不說話，對大王有什麼好處呢？後宮沒有後代，難道不是他的禍害嗎？按照法理應該把他活埋，一定會有尊貴的後代。』國王聽了感到羞愧，回去和王后商議，王后和宮人們無不哀痛，嘆息說：『為什麼太子命薄，出生就遭受這樣的災難。』哀傷的人堵塞了道路，就像有大喪事一樣。給太子穿上寶貴的衣服，交給了喪夫。喪夫奪走了太子的名服，準備一起為他建造墳墓。墓魄心想：『國王和全國的人，都認為我真的是啞巴。』於是默默地整理好衣服，到水中沐浴，用香涂身，穿上寶貴的衣服，走到墳墓邊呼喊說：『你們在幹什麼？』回答說：『太子是啞巴，國家沒有後代，國王命令活埋他，希望生出賢能的後代。』墓魄說：『我就是墓魄啊。』喪夫看到車子突然空了，看到他的容貌，光彩照人，草野遠處都像太陽一樣明亮，聖靈巨大，神靈都為之震動。

The World Honored One said, 'The sixth demon king offered me three daughters, who transformed into excrement ghosts. Now, you, a bag of excrement, what are you doing here again?' The Brahmin felt ashamed, and his wife was also ashamed of this. At that time, there was a person who practiced abstinence, who came forward and bowed, saying, 'I wish to receive these as alms.' The World Honored One admonished him, 'You were once a king, and your daughters were ghosts at that time, who used their beauty to deceive you and devoured your people. Are you not disgusted by this?' The abstinent one felt ashamed, retreated into meditation, and attained the path. The Buddha told Shariputra, 'After a Bodhisattva receives the precepts from the people in the city, he returns home, takes refuge in the Three Jewels, and vows, 'When I die, I will not violate the pure and profound precepts of the Tathagata, the Arhat, the Samyak-sambuddha.' By accumulating precepts and propagating the Dharma, the path of Buddhahood is achieved. The elder at that time was my past self. The king was the present Bhikkhu. The ghosts were the daughters of the Brahmin. The heavenly beings in the city were Shariputra. The Bodhisattva's determination to cross the boundless ocean of existence and uphold the precepts is like this.' (38) The Sutra of Prince Mupo At one time, the Buddha was in the Jeta Grove of Anathapindika's Garden in the country of Wenwu. At that time, the Buddha told the monks, 'In the past, there was a country called Varanasi. The king had a prince named Mupo. He was born with boundless wisdom. He had unobstructed knowledge of all things in the past, present, and future. His appearance was dignified and radiant, like the moon among the stars. The king had only one son, and the whole country loved him very much. However, at the age of thirteen, he closed his mouth and did not speak, like a mute. The queen was worried about this and summoned the Brahmins to ask the reason. The Brahmins replied, 'This is an ominous sign. What good is it for the king to have a dignified appearance but not speak? The palace has no heir. Isn't he the cause of this misfortune? According to the law, he should be buried alive, and there will surely be a noble heir.' The king felt ashamed and went back to discuss it with the queen. The queen and the palace women were all in grief, lamenting, 'Why is the prince's fate so thin that he suffers such a disaster at birth?' The mourners blocked the roads, as if there was a great funeral. They dressed the prince in precious clothes and handed him over to the undertaker. The undertaker took away the prince's clothes and prepared to build a tomb for him. Mupo thought, 'The king and the people of the country all believe that I am truly mute.' So he silently tidied his clothes, went to the water to bathe, applied fragrant oil to his body, put on precious clothes, and went to the tomb, shouting, 'What are you doing?' They replied, 'The prince is mute, and the country has no heir. The king ordered him to be buried alive, hoping to have a virtuous heir.' Mupo said, 'I am Mupo.' The undertaker saw that the carriage was suddenly empty, and when he saw his appearance, it was radiant, and the fields far and wide were as bright as the sun. His spiritual power was immense, and the gods were moved by it.

。喪夫鉅細靡不懾驚，兩兩相視，顏貌黃青，言成文章靡不畏焉？仰天而曰：『太子靈德乃之於斯！』即叩頭陳曰：『愿旋寧王，令眾不嗟。』太子曰：『爾疾啟王，云吾能言。』人即馳聞，王后兆民甚怪所以，心歡稱善，靡不悅豫，車馳人奔，殷填塞路。墓魄曰：『吾獲為沙門虛靖之行，不亦善乎？』意始如之。

「帝釋即化為苑池樹木，非世所睹，即去眾寶衣化為袈裟。王到已，太子五體投地，稽首如禮，王即就坐聞其言聲，光影威靈，二儀為動，王喜喻曰：『吾有爾來，舉國敬愛，當嗣天位，為民父母。』對曰：『惟愿大王！哀采微言。吾昔嘗為斯國王，名曰須念，處國臨民二十五年，身奉十善育民以慈，鞭杖眾兵都息不行，囹圄無繫囚，路無怨嗟聲，惠施流佈，潤無不周。但以出遊翼從甚眾，導臣馳除，黎庶惶懼；終入太山燒煮割裂，積六萬年，求死不得，呼嗟無救。當爾之時，內有九親，表有臣民，資財億載，眾樂無極，寧知吾入太山地獄燒煮眾痛無極之苦乎？生存之榮，妻子臣民，孰能分取諸苦去乎？惟彼諸毒其為無量，每壹憶之心怛骨楚，身為虛汗，毛為寒豎。言往禍來，殃追影尋，雖欲發言懼復獲咎，太山之苦難可再更，是以縮舌都欲無言。始十三年，而妖導師令王生埋吾。懼大王獲太山之咎，勢復一言耳。今欲為沙門守無慾之行，睹眾禍之門不復為王矣。愿無怪焉。』王曰：『爾為令君，行高德尊，率民以道，過猶絲髮，非人所憶，以之獲罪，酷裂乃如之耶！如吾今為人主，從心所欲，不奉正法，終當何之乎？』即聽學道

現代漢語譯本：喪夫的婦人，無論大事小事，沒有不感到驚恐的，她們兩兩相看，臉色蠟黃發青，說出的話語都讓人感到畏懼。她們仰天說道：『太子真是神靈啊！』隨即叩頭陳述說：『希望讓寧王回來，讓大家不再嘆息。』太子說：『你們快去告訴國王，說我能說話了。』人們立刻飛奔去稟告，國王和百姓都感到非常奇怪，心中歡喜稱讚，沒有不高興的，車馬奔騰，道路擁擠。墓魄說：『我能獲得成為沙門，修習虛靜之道的機會，不也是很好嗎？』他的心意開始像這樣了。 現代漢語譯本：帝釋天立刻化為園林池塘的樹木，不是世間所能見到的，隨即脫下身上的寶衣，化為袈裟。國王到達后，太子五體投地，行叩拜之禮，國王隨即坐下聽他說話，只見他光芒四射，威嚴神聖，天地都為之震動，國王高興地說道：『自從有了你，全國上下都敬愛，你應當繼承王位，成為百姓的父母。』太子回答說：『只希望大王！可憐我，聽我微小的言語。我以前曾經是這個國家的國王，名字叫須念，治理國家二十五年，自身奉行十善，用慈愛來養育百姓，鞭打士兵的事情都停止了，監獄裡沒有囚犯，路上沒有怨恨嘆息的聲音，恩惠施布，沒有不周到的地方。只是因為出遊時隨從太多，開路的臣子驅趕百姓，讓百姓感到惶恐；最終進入太山地獄，被燒煮割裂，經歷了六萬年，求死不得，呼喊嘆息也沒有人救。在那個時候，內有九族親人，外有臣民，資財無數，享樂無窮，哪裡知道我進入太山地獄，遭受燒煮的無盡痛苦呢？活著時的榮華，妻子臣民，誰能分擔我的痛苦呢？那些痛苦真是無量無邊，每次一想起就心驚膽戰，渾身虛汗，毛髮豎立。說出過去的事情，禍患就來了，災殃像影子一樣緊隨，即使想說話也害怕再次獲罪，太山的痛苦難以再次經歷，因此縮著舌頭，都不想說話了。開始的十三年，那個妖導師讓國王活埋了我。害怕大王遭受太山的罪過，所以才再次說一句話罷了。現在想成為沙門，遵守無慾的修行，看到眾禍之門，不再做國王了。希望不要怪罪我。』國王說：『你作為賢明的君主，品行高尚，道德尊貴，用正道來引導百姓，即使有過錯也像頭髮絲一樣細微，不是人們所能記住的，卻因此獲罪，遭受如此殘酷的刑罰！像我今天作為君主，隨心所欲，不奉行正法，最終會怎麼樣呢？』隨即允許他學習佛道。

English version: The women who had lost their husbands, whether it was a big matter or a small one, were all terrified. They looked at each other, their faces pale and yellow, and their words were filled with fear. They looked up to the sky and said, 'The prince is truly divine!' Then they kowtowed and pleaded, 'We hope that King Ning will return, so that everyone will no longer sigh.' The prince said, 'You must quickly tell the king that I can speak.' The people immediately rushed to report this, and the king and the people were all very surprised. They were happy and praised him, and everyone was delighted. Carriages and horses galloped, and the roads were crowded. The tomb spirit said, 'Isn't it good that I have the opportunity to become a monk and practice the way of emptiness and tranquility?' His mind began to be like this. English version: The Emperor of Heaven immediately transformed into the trees of a garden pond, which were not seen in the world. He then took off his precious clothes and transformed them into a kasaya. When the king arrived, the prince prostrated himself on the ground, performing the ritual of kowtowing. The king then sat down to listen to him speak. He saw that the prince was radiant and majestic, and the heavens and earth trembled. The king happily said, 'Since you have been here, the whole country has respected and loved you. You should inherit the throne and become the parents of the people.' The prince replied, 'I only hope, Your Majesty! Have pity on me and listen to my humble words. I was once the king of this country, named Xu Nian. I ruled the country for twenty-five years, practiced the ten virtues myself, and nurtured the people with compassion. The beating of soldiers was stopped, there were no prisoners in the jail, and there were no sounds of resentment or sighing on the roads. My grace was spread everywhere, and no one was left out. It was only because when I went out on excursions, there were too many followers, and the ministers who cleared the way drove away the people, causing them to be terrified. In the end, I entered the Tai Mountain hell, where I was burned, boiled, and cut apart for sixty thousand years. I could not die, and my cries and sighs were of no help. At that time, I had nine relatives within my family, and ministers and people outside. I had countless wealth and endless pleasures. How could I have known that I would enter the Tai Mountain hell and suffer endless pain from being burned and boiled? The glory of life, my wife, my children, and my people, who could share my suffering? Those pains were truly immeasurable. Every time I thought of them, my heart trembled, my body was covered in cold sweat, and my hair stood on end. Speaking of the past brings misfortune, and disaster follows like a shadow. Even if I wanted to speak, I was afraid of being punished again. The pain of Tai Mountain is too difficult to endure again, so I kept my tongue still and did not want to speak. In the beginning, for thirteen years, that evil teacher had the king bury me alive. I was afraid that Your Majesty would suffer the punishment of Tai Mountain, so I spoke again. Now I want to become a monk and observe the practice of non-desire. Seeing the gates of all misfortunes, I will no longer be a king. I hope you will not blame me.' The king said, 'You were a wise ruler, with noble conduct and virtue. You guided the people with the right path. Even if you had faults, they were as fine as a hair, and not something that people would remember. Yet you were punished and suffered such cruel torture! As for me, today I am a ruler who does as he pleases and does not follow the righteous path. What will become of me in the end?' He then allowed him to study the Buddhist path.

。王還治國以正不邪，遂致豐樂。墓魄即自練情絕欲，志進道真遂至得佛，廣說景模，拯濟眾生以至滅度。」

佛告諸比丘：「時墓魄者，吾身是也。父王者，今白凈王是也。母者，吾母今舍妙是也。夫榮色邪樂者，燒身之爐矣。清凈澹泊，無患之家矣。若欲免難離罪者，無失佛教也。為道雖苦，猶勝處夫三塗，為人即遠貧窶，不處八難矣。學道之志當如佛行也，欲獲緣一覺、應真、滅度者，取之可得。」

佛說經竟，諸沙門莫不歡喜，稽首作禮。

（三九）彌蘭經

一時佛在舍衛國祇樹給孤獨園。時，諸沙門閑居深惟：「世人習邪樂欲，自始至終無厭五樂者。何謂五樂？眼色、耳聲、鼻香、口味、身細滑。夫斯五欲，至其命終，豈有厭者乎？」日中之後，俱詣佛所，稽首佛足退立白言：「吾等，世尊！惟世愚者惑於五欲，至厥命終，豈有厭者不？」

佛告之曰：「睹世無足於彼五樂矣。昔有五百商人入海采利，中有智者名曰彌蘭，為眾師御。海有神魚，其名摩竭，觸敗其船，眾皆喪身，彌蘭騎板，僅而獲免。風漂附岸，地名鼻摩，登岸周旋庶自蘇息，睹一小徑尋之而進。遙見銀城，樹木茂盛，間有浴池，周旋四表，甘水繞之。有四美人，容齊天女，奉迎之曰：『經涉巨海，厥勞多矣，善賀吉臻。今斯銀城，其中眾寶，黃金白銀，水精琉璃，珊瑚虎珀，車𤦲為殿，妾等四女給仁使役，晚息夙興，惟命所之，愿無他游。』彌蘭入城升七寶殿，歡娛從欲，愿無不有，處中千餘年

現代漢語譯本：國王以正道而非邪道治理國家，因此國家富足安樂。墓魄王子隨即斷絕情慾，立志追求真理，最終得道成佛，廣泛宣講佛法，救濟眾生直至涅槃。 佛陀告訴眾比丘：『當時的墓魄王子，就是我的前身。當時的父王，就是現在的凈飯王。當時的母親，就是我現在的母親摩耶夫人。那些榮華享樂，如同焚身的爐火。清凈淡泊，才是沒有憂患的家園。如果想要免除災難，遠離罪惡，就不要違背佛陀的教誨。爲了修行雖然辛苦，也勝過墮入三惡道。為人處世，就能遠離貧困，不遭受八難。學道的志向應當像佛陀一樣，想要獲得緣覺、應真、涅槃的果位，努力修行就可以得到。』 佛陀說完這部經，眾沙門都非常歡喜，頂禮佛陀。 一時，佛陀在舍衛國的祇樹給孤獨園。當時，眾沙門閑居靜思：『世人沉溺於邪欲享樂，從始至終都無法滿足於五種慾望。什麼是五欲呢？眼睛貪戀美色，耳朵貪戀美聲，鼻子貪戀香氣，舌頭貪戀美味，身體貪戀細滑的觸感。這五種慾望，直到他們生命終結，難道會有厭倦的時候嗎？』日中之後，他們一同來到佛陀的住所，頂禮佛足後退立一旁，稟告佛陀說：『世尊！我們觀察到世間愚昧的人被五欲迷惑，直到他們生命終結，難道會有厭倦的時候嗎？』 佛陀告訴他們說：『世人對於五欲的貪求是永遠不會滿足的。從前有五百個商人入海求利，其中有一位智者名叫彌蘭，是大家的領航人。海里有一種神魚，名叫摩竭，撞壞了他們的船，眾人都喪生了，只有彌蘭抓住一塊木板，僥倖逃脫。他被風吹到岸邊，那個地方叫鼻摩。他上岸后四處走動，想要恢復體力，看到一條小路就沿著走了進去。遠遠地看到一座銀城，樹木茂盛，中間有浴池，四周環繞著甘甜的水。有四個美人，容貌堪比天女，迎接他說：『您經歷了漫長的航海，非常辛苦，恭喜您來到這裡。現在這座銀城，裡面有各種珍寶，黃金白銀，水晶琉璃，珊瑚琥珀，車𤦲做成的宮殿，我們四個女子侍奉您，早晚聽從您的吩咐，希望您不要去其他地方。』彌蘭進入銀城，登上七寶殿，盡情享樂，想要什麼就有什麼，在那裡生活了一千多年。

English version: The king governed the country with righteousness, not evil, and thus brought about prosperity and happiness. Prince Mu Po then severed his desires and pursued the truth, eventually attaining Buddhahood, widely preaching the Dharma, and saving sentient beings until his Nirvana. The Buddha told the monks, 'The Prince Mu Po of that time was my past self. The king of that time was the present King Suddhodana. The mother of that time was my present mother, Queen Maya. Those pleasures of glory and desire are like a furnace that burns the body. Purity and tranquility are the home without worries. If you want to avoid disaster and stay away from sin, do not disobey the Buddha's teachings. Although it is hard to practice the path, it is still better than falling into the three evil realms. By being a good person, one can stay away from poverty and not suffer the eight difficulties. The aspiration to learn the path should be like the Buddha's actions. If you want to attain the fruits of Pratyekabuddha, Arhat, and Nirvana, you can obtain them through diligent practice.' After the Buddha finished speaking this sutra, all the monks were very happy and bowed to the Buddha. (39) The Milinda Sutra At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the monks were in quiet contemplation, thinking: 'The people of the world are addicted to evil desires and pleasures, and from beginning to end, they are never satisfied with the five desires. What are the five desires? The eyes are greedy for beautiful sights, the ears are greedy for beautiful sounds, the nose is greedy for fragrances, the tongue is greedy for delicious tastes, and the body is greedy for smooth and soft touches. These five desires, until the end of their lives, will they ever be satisfied?' After midday, they all went to the Buddha's residence, bowed at his feet, and stood aside, reporting to the Buddha, 'World Honored One! We observe that the foolish people of the world are deluded by the five desires, and until the end of their lives, will they ever be satisfied?' The Buddha told them, 'The people of the world will never be satisfied with their pursuit of the five desires. In the past, there were five hundred merchants who went to sea to seek profit. Among them was a wise man named Milinda, who was the leader of the group. In the sea, there was a divine fish named Makara, which crashed their ship, and everyone perished except for Milinda, who managed to escape by holding onto a piece of wood. He was blown by the wind to the shore, a place called Nasika. After landing, he walked around trying to recover his strength, and he saw a small path and followed it. In the distance, he saw a silver city, with lush trees and a pond in the middle, surrounded by sweet water. There were four beautiful women, whose beauty was comparable to celestial maidens, who greeted him, saying, 'You have experienced a long voyage and are very tired. Congratulations on arriving here. Now, this silver city is filled with various treasures, gold, silver, crystal, lapis lazuli, coral, amber, and palaces made of carnelian. We four women will serve you, attending to your needs morning and night. We hope you will not go anywhere else.' Milinda entered the silver city, ascended the seven-jeweled palace, and indulged in pleasures, having everything he desired. He lived there for over a thousand years.'

。彌蘭惟曰：『斯諸玉女不令吾邁，其有緣乎？』伺四女寢，竊疾亡去。

「遙睹金城，有八玉女，迎辭如上，玉女華容，又逾四人。城中寶殿，名曰屑末，明月真珠諸寶逾前，壽數千萬歲。又疑：『八女不令吾邁，其有由乎？』伺其臥出，竊疾亡去。

「又睹水精城，有十六玉女出迎之矣，其辭如上，要將入城升七寶殿。城殿眾寶，玉女光華逾前，居中歲數，又數千萬。

「意不厭足，又伺諸女臥出亡去，復睹琉璃寶城，光曜奕奕，有三十二女出迎跪拜，虔辭如上。要請入城升七寶殿，殿名郁單，其中眾寶伎樂甘食女色逾前，處中久長年數如上。

「又伺諸女臥出亡去，遙睹鐵城，莫無迎者。彌蘭惟曰：『銀城四女，金城有八，水精十六，琉璃三十二，玉女光世，修虔相迎，今不迎者，將以貴故乎？』周城一匝有鬼開門，彌蘭入城即見其鬼，鬼名俱引，鐵輪烔然走其頭上，守罪人鬼，取彼頭輪，著彌蘭頭上，腦流身燋。彌蘭流淚曰：『自四之八，自八之十六，自十六之三十二，處榮屑末殿、郁單殿。吾以無足之行，故獲斯矣。何當離斯患乎？』守鬼答曰：『其年之數如子來久，子免斯殃矣。』火輪處彌蘭頭上六億歲，乃免之矣。」

佛語諸沙門：「彌蘭者，吾身是也。所以然者？未奉三尊時，愚惑信邪，母沐浴著新衣臥，吾蹈母首，故太山以火輪轢其首耳。又嘗以四月八日，持八關齋，中心歡喜，故獲寶城，壽命巨億，所愿從心無求不獲。睹世無足，唯得道乃止耳。」

佛告諸沙門：「彌蘭出太山獄，閉心三惡，絕口四刃，檢身三尤

"現代漢語譯本：彌蘭惟說：『這些玉女不讓我離開，莫非是有什麼緣故嗎？』他等四個玉女睡著后，偷偷地迅速逃走了。", "遙遠地看到一座金城，有八個玉女，迎接他的話語和之前一樣，這些玉女的容貌，又勝過之前的四人。城中有座寶殿，名叫屑末，裡面的明月、珍珠等寶物勝過之前，壽命有千萬歲。他又疑惑：『八個玉女不讓我離開，莫非是有什麼原因嗎？』他等她們睡著后出來，偷偷地迅速逃走了。", "他又看到一座水晶城，有十六個玉女出來迎接他，她們說的話和之前一樣，要請他入城登上七寶殿。城殿中的各種寶物，玉女的光彩都勝過之前，居住其中的年歲，又有數千萬。 ", "他心不滿足，又等玉女們睡著后逃走，再次看到一座琉璃寶城，光芒閃耀，有三十二個玉女出來跪拜迎接，虔誠的話語和之前一樣。要請他入城登上七寶殿，殿名叫郁單，其中的各種寶物、伎樂、美食、女色都勝過之前，居住其中的年歲也和之前一樣長久。", "他又等玉女們睡著后逃走，遠遠地看到一座鐵城，沒有一個人來迎接他。彌蘭惟說：『銀城有四個玉女，金城有八個，水晶城有十六個，琉璃城有三十二個，玉女們光彩照人，恭敬地迎接我，現在沒有人迎接我，難道是因為我身份尊貴嗎？』他繞城一週，有個鬼打開了城門，彌蘭進入城中就看到了那個鬼，鬼名叫俱引，一個燃燒的鐵輪在它的頭上旋轉，它是看守罪人的鬼，它取下頭上的鐵輪，戴在彌蘭的頭上，彌蘭的腦漿流出，身體被燒焦。彌蘭流著淚說：『從四個到八個，從八個到十六個，從十六個到三十二個，住在榮華的屑末殿、郁單殿。我因為沒有滿足的慾望，所以才遭受這樣的懲罰。什麼時候才能離開這個苦難呢？』看守的鬼回答說：『你受苦的年數和你來這裡的時間一樣長，你才能免除這個災難。』火輪在彌蘭的頭上燒了六億年，他才得以解脫。」, "佛告訴眾沙門：『彌蘭就是我的前身。之所以這樣，是因為我沒有皈依三寶時，愚昧迷惑，相信邪說，母親沐浴后穿著新衣躺下，我卻踩踏母親的頭，所以太山用火輪碾壓我的頭。我又曾經在四月八日，持守八關齋戒，心中歡喜，所以才得到寶城，壽命長久，所求都能如願，沒有得不到的。看到世間的慾望沒有止境，只有得道才能停止。』", "佛告訴眾沙門：『彌蘭從太山地獄出來后，要閉心不生三惡，絕口不犯四種口業，檢點自身的三種過失。』" "English version: Milanwei said: 'These jade maidens are not letting me leave, could there be some reason?' He waited until the four jade maidens fell asleep, then secretly and quickly escaped.", "In the distance, he saw a golden city, where eight jade maidens greeted him with the same words as before. The beauty of these jade maidens surpassed the previous four. In the city, there was a treasure palace called Xiemo, where the bright moon, pearls, and other treasures were superior to the previous ones, and the lifespan was tens of millions of years. He wondered again: 'The eight jade maidens are not letting me leave, could there be some reason?' He waited until they fell asleep, then came out and secretly and quickly escaped.", "He then saw a crystal city, where sixteen jade maidens came out to greet him. They said the same words as before, inviting him to enter the city and ascend the Seven Treasure Palace. The various treasures in the city and palace, and the radiance of the jade maidens, surpassed the previous ones. The lifespan of those residing there was also tens of millions of years.", "He was not satisfied, so he waited until the jade maidens fell asleep and escaped again. He then saw a glazed treasure city, shining brightly, where thirty-two jade maidens came out to kneel and greet him, with the same respectful words as before. They invited him to enter the city and ascend the Seven Treasure Palace, named Yudan. The various treasures, music, delicacies, and female beauty there surpassed the previous ones, and the lifespan of those residing there was as long as before.", "He waited until the jade maidens fell asleep and escaped again. In the distance, he saw an iron city, where no one came to greet him. Milanwei said: 'The silver city had four jade maidens, the golden city had eight, the crystal city had sixteen, and the glazed city had thirty-two. The jade maidens were radiant and respectfully greeted me. Now, no one is greeting me. Is it because of my noble status?' He circled the city once, and a ghost opened the gate. Milan entered the city and saw the ghost, named Juyin. A burning iron wheel was spinning on its head. It was a ghost guarding sinners. It took the iron wheel from its head and placed it on Milan's head. Milan's brain flowed out, and his body was scorched. Milan wept and said: 'From four to eight, from eight to sixteen, from sixteen to thirty-two, I lived in the glorious Xiemo Palace and Yudan Palace. Because of my insatiable desires, I have suffered this punishment. When will I be able to escape this suffering?' The guarding ghost replied: 'The number of years you suffer will be as long as the time you have been here, and then you will be freed from this disaster.' The fire wheel burned on Milan's head for six hundred million years before he was released.", "The Buddha told the monks: 'Milan is my former self. The reason for this is that when I had not yet taken refuge in the Three Jewels, I was ignorant and confused, believing in heresies. When my mother had bathed and put on new clothes to lie down, I stepped on her head. Therefore, Mount Tai crushed my head with a fire wheel. I also once observed the Eight Precepts on the eighth day of the fourth month, and my heart was filled with joy. Therefore, I obtained the treasure cities, a long lifespan, and all my wishes were fulfilled. Seeing that worldly desires are endless, only by attaining the Way can one stop.'", "The Buddha told the monks: 'After Milan came out of the Tai Mountain hell, he should close his heart to the three evils, refrain from the four kinds of verbal misconduct, and examine his own three faults.'"

。孝順父母，親奉三尊，戴戒為冠，服戒為衣，懷戒為糧，味戒為肴，食息坐行，不忘佛戒，躇步之間，以戒德成，自致為佛。凡人之行，不孝于親，不尊奉師，吾睹其後自招重罪，彌蘭其類乎！夫為惡禍追，猶影尋身，絕邪崇真，眾禍自滅矣。」

佛說經竟，諸沙門歡喜作禮。

（四〇）頂生聖王經

一時佛在舍衛國祇樹給孤獨園。是時阿難閑居深惟：「眾生自始至終，厭五欲者鮮。」過日中后，至向佛所，稽首畢退白言：「唯世尊！吾閑坐深惟：『眾生知足者鮮，不厭五欲者眾。』」

世尊嘆曰：「善哉，善哉！如爾之云。所以然者？往古有王，名曰頂生，東西南北靡不臣屬。王有七寶：飛金輪力，白象，紺色馬，明月珠，玉女妻，聖輔臣，典兵臣。王斯七寶，睹世希有。又有千子，端正妍雅，聰明博智，天下稱聖；猛力伏眾，有如師子也。王既聖且仁，普天樂屬，壽有億數。王意存曰：『吾有拘耶尼一天下，地縱廣三十二萬里，黎庶熾盛，五穀豐沃，比門巨富，世所希有，吾國兼焉。雖其然者，愿彼皇干，雨金銀錢，七日七夜，惠吾若茲，不亦善乎？』天從其愿，下二寶錢滿其境界，天寶之明，奕奕曜國。王喜無量，天下拜賀。日與群臣歡喜相樂，民皆稱善，獲無極樂，數千萬歲。

「王又唸曰：『吾有西土，三十二萬里，七寶之榮，千子光國，天雨寶錢，世未嘗有。雖其然者，吾聞南方有閻浮提，地廣長二十八萬里，黎庶眾多，靡求不獲。吾得彼土不亦快乎？』王意始存，金輪南向，七寶四兵，輕舉飛行，俱到其土

現代漢語譯本：孝順父母，尊敬三寶，以戒律為冠冕，以戒律為衣裳，以戒律為糧食，以戒律為菜餚，吃飯、休息、坐著、行走，都不忘記佛的戒律，每一步都以戒德成就，最終成就佛果。凡是人的行為，不孝順父母，不尊敬師長，我看到他們將來會自招重罪，並且禍及同類！作惡會招致災禍，就像影子跟隨身體一樣，斷絕邪惡，崇尚真理，各種災禍自然就會消滅。 佛說完經后，眾沙門歡喜地行禮。 一時，佛在舍衛國的祇樹給孤獨園。當時，阿難閑居靜思：『眾生從開始到結束，厭惡五欲的人很少。』過了中午之後，來到佛所在的地方，行禮完畢後退下稟告說：『世尊，我閑坐靜思：『眾生知足的人很少，不厭惡五欲的人很多。』 世尊讚歎說：『好啊，好啊！就像你所說的那樣。這是為什麼呢？過去有一位國王，名叫頂生，東西南北沒有不臣服於他的。國王有七種寶物：飛行的金輪寶，白象，紺色的馬，明月珠，玉女妻子，聖明的輔佐大臣，掌管兵權的臣子。國王擁有這七種寶物，世間罕見。又有上千個兒子，端正美麗，聰明博學，天下稱讚他們為聖人；勇猛有力，能降伏眾人，就像獅子一樣。國王既聖明又仁慈，天下都樂於歸附，壽命有億萬之數。國王心中想：『我擁有拘耶尼一個天下，土地縱橫三十二萬里，百姓眾多，五穀豐收，家家戶戶都非常富有，世間罕見，我的國家兼具這些。即使這樣，我希望上天降下金銀錢幣，連續七天七夜，恩惠我們像這樣，不也是很好嗎？』上天順從他的願望，降下兩種寶錢，充滿他的國土，天寶的光芒，照耀著整個國家。國王非常高興，天下都來祝賀。每天和群臣歡喜快樂，百姓都稱讚好，獲得了無上的快樂，持續了數千萬年。 國王又想：『我擁有西方的土地，三十二萬里，七寶的光榮，上千個兒子光耀國家，上天降下寶錢，世間從未有過。即使這樣，我聽說南方有閻浮提，土地廣闊二十八萬里，百姓眾多，沒有求不到的。我得到那片土地不也很快樂嗎？』國王剛產生這個想法，金輪就向南方飛去，七寶和四種軍隊，輕快地飛行，一起到達了那片土地。

English version: Be filial to your parents, respectfully serve the Three Jewels, wear precepts as a crown, wear precepts as clothing, hold precepts as food, taste precepts as delicacies, in eating, resting, sitting, and walking, never forget the Buddha's precepts, with every step, achieve virtue through precepts, and ultimately attain Buddhahood. As for human conduct, those who are not filial to their parents and do not respect their teachers, I see that they will bring heavy sins upon themselves and their kind! Doing evil brings misfortune, just like a shadow follows the body. Cut off evil and uphold truth, and all misfortunes will naturally disappear. After the Buddha finished speaking the sutra, all the monks joyfully paid their respects. (40) The Sutra of King Top-Born At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, Ananda was in quiet contemplation: 'From beginning to end, there are few sentient beings who are weary of the five desires.' After midday, he went to where the Buddha was, bowed his head, and retreated to report: 'World Honored One, I was sitting in quiet contemplation: 'There are few sentient beings who are content, and many who are not weary of the five desires.' The World Honored One praised, 'Excellent, excellent! Just as you have said. Why is this so? In the past, there was a king named Top-Born, to whom all directions, east, west, north, and south, were subject. The king had seven treasures: a flying golden wheel, a white elephant, a dark blue horse, a bright moon pearl, a jade maiden wife, a wise minister, and a minister in charge of the army. The king possessed these seven treasures, which were rare in the world. He also had a thousand sons, who were upright and beautiful, intelligent and learned, and the world praised them as sages; they were brave and powerful, able to subdue the masses, like lions. The king was both wise and benevolent, and the whole world was happy to submit to him, and his lifespan was in the hundreds of millions. The king thought in his heart: 'I possess the entire world of Kuru, with a land of 320,000 miles in length and breadth, the people are numerous, the five grains are abundant, every household is very wealthy, which is rare in the world, and my country has all of these. Even so, I wish that heaven would rain down gold and silver coins for seven days and seven nights, bestowing such grace upon us, wouldn't that be good?' Heaven followed his wish, and rained down two kinds of precious coins, filling his territory, and the light of the heavenly treasures illuminated the entire country. The king was very happy, and the whole world came to congratulate him. Every day he rejoiced with his ministers, and the people all praised it as good, and they obtained boundless joy for tens of millions of years. The king then thought: 'I possess the western land, 320,000 miles, the glory of the seven treasures, and a thousand sons who illuminate the country, and heaven has rained down precious coins, which has never happened in the world. Even so, I have heard that in the south there is Jambudvipa, with a land of 280,000 miles in length and breadth, the people are numerous, and there is nothing that cannot be obtained. Wouldn't it be joyful for me to obtain that land?' As soon as the king had this thought, the golden wheel flew south, and the seven treasures and four armies, lightly flew together, and arrived at that land.

。彼王臣民靡不喜從，其土君民，終日欣欣；王止教化，年數如上。

「王又唸曰：『吾有西土，今獲南土，天人眾寶何求不有？今聞東方弗于逮，土三十六萬里，其土君民，寶谷諸珍無愿不有。吾獲其土不亦快乎？』口始云爾，金輪東向，七寶四兵飛行俱至，君臣黎庶靡不樂屬。又以正法仁化君民，年數如上，比門懷德。

「王又唸曰：『吾有西土南土東土，天人眾寶無珍不有，今聞北方郁單曰土，吾獲王之不亦善乎？』開口言愿，金輪北向，七寶四兵俱飛如前。始入其界，遙睹地青如翠羽色。王曰：『爾等睹青地乎？』對曰：『見之。』曰：『斯郁單曰地。』又『睹白地？』曰：『睹之。』曰：『斯成搗稻米，爾等食之。』又睹諸寶樹，眾軟妙衣，臂釧指環，瓔珞眾奇，皆懸著樹，曰：『睹之乎？』對曰：『唯然！』曰：『爾等服之。』王治以仁、化民以恕，居彼年久其數如上。

「又生意曰：『吾有三天下，今獲北方四十萬里，意欲升忉利天之帝釋所。』王意始然，金輪上向，七寶四兵飛行昇天，入帝釋宮。釋睹王來，欣迎之曰：『數服高名，久欲相見，翔茲快乎！』執手共坐，以半座坐之。王左右顧視，睹天宮殿，黃金白銀、水精琉璃、珊瑚虎珀、車𤦲真珠以為宮殿，睹之心欣。即又唸曰：『吾有四國，寶錢無數，斯榮難云；令天帝殞；吾處其位，不亦上愿乎？』惡念興而神足滅，釋還之故宮，即獲重病。輔臣問曰：『天王疾篤，若在不諱，將有遺命乎？』王曰：『如有問：「王何以喪身？」答如所睹，以貪獲病，遂致喪身

他的臣民沒有不歡喜順從的，那裡的君主和百姓，整天都興高采烈；國王施行教化，年數和之前一樣。 國王又想：『我擁有西方的土地，現在又得到了南方的土地，天人和各種珍寶，想要什麼沒有？現在聽說東方弗于逮，土地有三十六萬里，那裡的君主和百姓，珍寶穀物，沒有不擁有的。我得到那裡的土地，不是很快樂嗎？』他剛一這樣說，金輪就向東飛去，七寶和四種兵器也跟著飛到，君主、臣子和百姓沒有不樂意歸附的。他又用正法和仁愛教化君民，年數和之前一樣，家家戶戶都懷念他的恩德。 國王又想：『我擁有西方的土地、南方的土地和東方的土地，天人和各種珍寶，沒有不擁有的，現在聽說北方郁單曰的土地，我得到它不是很好嗎？』他剛一開口許願，金輪就向北飛去，七寶和四種兵器也像之前一樣飛去。剛進入那片疆域，遠遠看到土地青翠如羽毛的顏色。國王說：『你們看到青色的土地了嗎？』回答說：『看到了。』國王說：『那是郁單曰的土地。』又問：『看到白色的土地了嗎？』回答說：『看到了。』國王說：『那是搗好的稻米，你們吃吧。』又看到各種寶樹，柔軟美妙的衣服，臂釧指環，瓔珞等各種奇珍，都懸掛在樹上，國王說：『看到了嗎？』回答說：『看到了！』國王說：『你們穿戴吧。』國王用仁愛治理，用寬恕教化百姓，在那裡居住多年，年數和之前一樣。 他又產生想法說：『我擁有三個天下，現在又得到了北方四十萬里的土地，我想升到忉利天的帝釋那裡。』國王剛產生這個想法，金輪就向上飛去，七寶和四種兵器也飛昇到天上，進入了帝釋的宮殿。帝釋看到國王來了，高興地迎接他說：『久仰大名，很想見你，今天能來真是太好了！』他拉著國王的手一起坐下，讓國王坐了半個座位。國王左右環顧，看到天宮的宮殿，用黃金、白銀、水晶、琉璃、珊瑚、琥珀、硨磲和珍珠建造而成，心中非常高興。他又想：『我擁有四個國家，無數的寶錢，這種榮華難以言說；如果讓天帝死去，我來坐他的位置，不是更好的願望嗎？』惡念一生，神足就消失了，帝釋把他送回原來的宮殿，他立刻得了重病。輔臣問：『天王病重，如果有個三長兩短，有什麼遺言嗎？』國王說：『如果有人問：「國王為什麼會喪命？」就如實回答，因為貪婪而得病，最終導致喪命。』

His ministers and people all happily obeyed him, and the ruler and people of that land were joyful all day long. The king continued his teachings, and the years passed as before. The king then thought, 『I possess the land of the West, and now I have acquired the land of the South. What is there that I do not have, with all the treasures of gods and men? Now I hear of the land of Fuyu in the East, which is 360,000 miles in extent. The ruler and people of that land possess all kinds of treasures and grains. Would it not be wonderful if I could acquire that land?』 As soon as he spoke these words, the golden wheel flew eastward, and the seven treasures and four kinds of weapons followed, arriving together. The ruler, ministers, and common people all happily submitted. He then governed the people with righteous laws and benevolence, and the years passed as before, with every household cherishing his virtue. The king then thought, 『I possess the lands of the West, South, and East. There is no treasure of gods or men that I do not have. Now I hear of the land of Uttarakuru in the North. Would it not be good if I could acquire it?』 As soon as he expressed this wish, the golden wheel flew northward, and the seven treasures and four kinds of weapons flew as before. As soon as he entered its borders, he saw from afar that the land was as green as the color of a bird's feathers. The king said, 『Do you see the green land?』 They replied, 『We see it.』 The king said, 『That is the land of Uttarakuru.』 He then asked, 『Do you see the white land?』 They replied, 『We see it.』 The king said, 『That is pounded rice. Eat it.』 They then saw various jeweled trees, soft and exquisite clothing, armlets, finger rings, and necklaces, all hanging on the trees. The king said, 『Do you see them?』 They replied, 『Yes, we do!』 The king said, 『Wear them.』 The king governed with benevolence and taught the people with forgiveness. He lived there for many years, and the years passed as before. He then had the thought, 『I possess three worlds, and now I have acquired the land of the North, which is 400,000 miles in extent. I wish to ascend to the abode of Sakra, the lord of the Trayastrimsa heaven.』 As soon as the king had this thought, the golden wheel flew upward, and the seven treasures and four kinds of weapons flew up to the heavens, entering the palace of Sakra. Sakra, seeing the king arrive, happily welcomed him, saying, 『I have long admired your great name and wished to meet you. How wonderful that you have come!』 He took the king's hand and sat with him, offering him half of his seat. The king looked around and saw the heavenly palace, built of gold, silver, crystal, lapis lazuli, coral, amber, tridacna, and pearls. He was delighted. He then thought, 『I possess four kingdoms and countless treasures. This glory is beyond words. If I could cause the heavenly lord to die and take his place, would that not be the greatest wish?』 As soon as this evil thought arose, his divine powers vanished. Sakra returned him to his original palace, and he immediately fell seriously ill. His ministers asked, 『Your Majesty is gravely ill. If something should happen, do you have any last words?』 The king said, 『If anyone asks, 「Why did the king die?」 answer truthfully that he fell ill because of greed, which ultimately led to his death.』

。夫貪殘命之刃，亡國之基也。去三尊，處三塗，靡不由之。戒後來嗣，以貪癡火燒身之本也，慎無貪矣。夫榮尊者其禍高矣，寶多者其怨眾矣。』王終，後嗣誦其貪戒，傳世為寶。四天下民尊其仁化，奉三尊、行十善，以為治法，遂致永福。」

世尊曰：「睹世鮮能去榮貴、捐五欲者，惟獲溝港、頻來、不還、應儀、緣一覺，無上正真道、最正覺、道法御、天人師，能絕之耳。飛行皇帝，所以存即獲愿不違心者，宿命佈施、持戒、忍辱、精進、禪定、智慧之所致，不空獲也。頂生王者，吾身是也。」

佛說經竟，阿難歡喜，為佛作禮。

（四一）普明王經

一時佛在舍衛國祇樹給孤獨園。佛告諸比丘：「昔者菩薩為大國王，名曰普明，慈惠光被，十方歌懿，民賴其休，猶慈子之寧親也。鄰國有王，治法以正，力如師子，走攫飛鳥。宰人亡肉，晨奔市索，路睹新尸，取之為肴，味兼畜肉。後日為饌，甘不如焉。王責太官，宰人歸誠叩頭首之。王心恧然曰：『人肉甘乎？』默敕宰人以斯為常。」世尊曰：「夫厚于味者即仁道薄，仁道薄者豺狼心興，夫為狼，茍貪肉味而賊物命，故天下仇焉。宰人承命，默行殺人，以供王欲，臣民嗷嗷。表聞尋賊，王曰宜然。密告宰人曰：『慎之哉！』有司獲之。賊曰：『王命爾矣。』群臣諫曰：『臣聞，王者為德仁法，帝精明即日月濟等，后土潤齊乾坤，含懷眾生即若虛空，爾乃可為天下王耳。若違仁從殘，即豺狼之類矣。去明就闇，瞽者之疇矣；替濟自沒，即壞舟之等矣

現代漢語譯本：貪婪殘暴是導致國家滅亡的根源。拋棄三尊，墮入三惡道，沒有不是因為這個原因的。告誡後代子孫，貪婪就像癡火一樣焚燒自身，一定要謹慎，不要貪婪啊。那些榮華富貴的人，他們的災禍也越高；寶物多的人，他們的怨恨也越多。』國王去世后，後代子孫誦讀他關於戒貪的教誨，把它當作傳世之寶。四天下的人都尊敬他的仁德教化，奉行三尊、實踐十善，把它作為治理國家的方法，最終獲得了永久的幸福。」 世尊說：『看到世間很少有人能夠捨棄榮華富貴、拋棄五欲的，只有那些獲得溝港、頻來、不還、應儀、緣一覺，無上正真道、最正覺、道法御、天人師的人，才能斷絕這些。飛行皇帝之所以能夠存在並立即獲得願望而不違背自己的心意，是因為他們前世佈施、持戒、忍辱、精進、禪定、智慧所導致的，不是憑空獲得的。頂生王者，就是我自身啊。』 佛說完經后，阿難歡喜，向佛作禮。 一時，佛在舍衛國祇樹給孤獨園。佛告訴各位比丘：『過去，菩薩曾是一位大國王，名叫普明，他的慈惠光芒普照四方，十方都歌頌他的美德，百姓依賴他而安樂，就像慈愛的孩子依偎著父母一樣。鄰國有一位國王，治理國家的方法很公正，力量像獅子一樣，能迅速捕捉飛鳥。他手下的廚師丟失了肉，早上跑到市場去尋找，在路上看到一具新尸，就取來作為菜餚，味道比畜肉還要好。後來幾天做菜，味道都不如之前。國王責問廚師，廚師如實叩頭認罪。國王心裡感到慚愧，說：『人肉好吃嗎？』默默地命令廚師以後都這樣做。』世尊說：『那些沉溺於美味的人，他們的仁道就淡薄；仁道淡薄的人，就會生出豺狼之心。如果像狼一樣，只貪圖肉味而殘害生命，那麼天下人都會仇恨他。』廚師接受命令，暗地裡殺人，來滿足國王的慾望，臣民們怨聲載道。有人上書報告說有賊人，國王說應該這樣。他秘密地告訴廚師說：『要小心啊！』官吏抓住了他。賊人說：『這是國王的命令啊。』群臣勸諫說：『我們聽說，國王應該以德行仁義來治理國家，帝王的精明應該像日月一樣照耀，后土的滋潤應該像乾坤一樣覆蓋，包容眾生應該像虛空一樣，這樣才可以成為天下的國王。如果違背仁義而施行殘暴，就和豺狼一樣了。拋棄光明而走向黑暗，就和瞎子一樣了；放棄救濟而自我沉淪，就和壞掉的船一樣了。

English version: 'Greed and cruelty are the foundation of a country's downfall. Abandoning the Three Honors and falling into the Three Evil Paths, there is no exception. Warn future generations that greed is like a fire of delusion that burns oneself, so be cautious and do not be greedy. Those who are honored and wealthy, their calamities are also higher; those who have many treasures, their resentments are also more numerous.' After the king passed away, his descendants recited his teachings on abstaining from greed, treating it as a family treasure. The people of the four realms respected his benevolent teachings, followed the Three Honors, practiced the Ten Virtues, and used it as a method of governing the country, ultimately achieving eternal happiness. The World Honored One said, 'Seeing that few in the world can relinquish honor and wealth and abandon the five desires, only those who attain the Stream-enterer, Once-returner, Non-returner, Arhat, and Pratyekabuddha, the Unsurpassed Right and True Path, the Most Right Enlightenment, the Dharma Master, the Teacher of Gods and Humans, can sever these. The reason why the Flying Emperors exist and immediately obtain their wishes without going against their hearts is due to their past lives of giving, upholding precepts, patience, diligence, meditation, and wisdom, not obtained without cause. The King Born from the Top of the Head, that is myself.' After the Buddha finished speaking the sutra, Ananda rejoiced and bowed to the Buddha. (41) The Sutra of King Universal Light At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. The Buddha told the monks, 'In the past, a Bodhisattva was a great king named Universal Light. His benevolent light shone in all directions, and all directions sang his praises. The people relied on him for peace, just like a loving child nestling with their parents. There was a king in a neighboring country whose method of governing was just, and his strength was like a lion, able to quickly capture flying birds. His cook lost the meat, and in the morning, he went to the market to look for it. On the road, he saw a new corpse and took it as food. The taste was better than livestock meat. In the following days, the dishes did not taste as good as before. The king questioned the cook, and the cook truthfully confessed, bowing his head in guilt. The king felt ashamed and said, 'Is human meat delicious?' He silently ordered the cook to do this regularly.' The World Honored One said, 'Those who indulge in delicious flavors have thin benevolence; those with thin benevolence will develop the heart of a jackal. If one is like a wolf, only greedy for the taste of meat and harming lives, then the world will hate him.' The cook accepted the order and secretly killed people to satisfy the king's desires, and the people complained. Someone reported that there were thieves, and the king said it should be so. He secretly told the cook, 'Be careful!' The officials caught him. The thief said, 'This is the king's order.' The ministers advised, 'We have heard that a king should govern the country with virtue and benevolence. The emperor's wisdom should shine like the sun and moon, the nourishment of the earth should cover like heaven and earth, and embracing all beings should be like the void. Only then can one be the king of the world. If one goes against benevolence and practices cruelty, then one is like a jackal. Abandoning light and going towards darkness is like being blind; abandoning salvation and sinking oneself is like a broken boat.'

。釋潤崇枯，即火旱之喪矣；背空向窒，即石人之心也矣。夫狼殘瞽闇壞沒火燒石人之操，不可為宰人之監，豈可為天下王耶？若崇上德即昌，好殘賊則亡。二義臧否，惟王何之？』王曰：『孩童絕湩其可乎？』曰：『不可。』王曰：『余如之矣。』群臣僉曰：『豺狼不可育，無道不可君。』臣民齊心同聲逐焉。

「王奔入山，睹見神樹，稽首辭曰：『令余反國，貢神百王。』誓畢即行，伺諸王出突眾取之，猶鷹鷂之撮燕雀，執九十九王。樹神人現顏華非凡，謂阿群曰：『爾為無道以喪王榮，今復為元酷，將欲何望乎？』阿群前趣之，忽然不現。

「時，普明王，出察民苦樂，道逢梵志，梵志曰：『大王還宮，吾欲有言。』王曰：『昨命當出，信言難違。道士進坐，吾旋在今。』遂出為阿群所獲，投之樹下，王曰：『不懼喪身，恨毀吾信耳。』阿群曰：『何謂耶？』王具說道士見己之誓，愿一睹之，受其重戒，鮮寶貢焉，旋死不恨。阿群放之，還睹道士，躬敷高座，道士升座，即說偈言：

「『劫數終訖，　　乾坤烔然， 須彌巨海，　　都為灰焬。 天龍福盡，　　于中凋喪， 二儀尚殞，　　國有何常？ 生老病死，　　輪轉無際， 事與願違，　　憂悲為害。 欲深禍高，　　瘡疣無外， 三界都苦，　　國有何賴？ 有本自無，　　因緣成諸， 盛者必衰，　　實者必虛。 眾生蠢蠢，　　都緣幻居， 聲響俱空，　　國土亦如。 識神無形，　　駕乘四蛇， 無明寶養，　　以為樂車

現代漢語譯本：『如果放任滋潤的事物枯竭，那就是像遭遇火災和旱災一樣滅亡；如果背棄空曠而趨向閉塞，那就是像石頭人一樣沒有心。像狼一樣殘暴，像瞎子一樣昏聵，像壞人一樣墮落，像火燒一樣毀滅，像石頭人一樣沒有操守，這樣的人不能作為輔佐君主的臣子，怎麼能成為天下的君王呢？如果崇尚高尚的品德，國家就會昌盛；如果喜好殘暴和賊害，國家就會滅亡。這兩種行為的好壞，就看大王您選擇哪一種了。』國王說：『難道可以斷絕嬰兒的乳汁嗎？』回答說：『不可以。』國王說：『我就是這樣做的。』群臣都說：『豺狼不能養育，無道的人不能做君主。』臣民齊心同聲地驅逐他。 國王逃入山中，看到一棵神樹，叩頭說：『如果讓我返回國家，我將向神奉獻一百個國王。』發誓完畢就行動，等候其他國王出來，突然襲擊並抓住他們，就像老鷹抓燕雀一樣，抓住了九十九個國王。樹神顯現出非凡的容貌，對阿群說：『你因為無道而喪失了王位，現在又變得如此殘暴，你還想有什麼希望呢？』阿群上前追趕，神忽然不見了。 當時，普明王出來巡視百姓的疾苦，在路上遇到一位梵志，梵志說：『大王請回宮，我有話要說。』國王說：『昨天已經決定要出來，不能違背諾言。道士請坐，我很快就回來。』於是就出去了，被阿群抓住，扔到樹下。國王說：『我不怕喪命，只是遺憾毀壞了我的信譽。』阿群說：『這是什麼意思？』國王詳細地說了他見到道士時發的誓言，希望再見他一面，接受他的教誨，並獻上珍寶，即使立刻死去也沒有遺憾。阿群放了他，他回去見到道士，親自鋪設高座，道士升座后，就說了偈語： 『劫數終結，天地燃燒，須彌山和大海，都化為灰燼。天龍的福報耗盡，在其中凋零喪亡，天地尚且會隕落，國家又有什麼永恒？生老病死，輪轉沒有盡頭，事與願違，憂愁悲傷帶來禍害。慾望越深，禍患越高，就像瘡疤一樣無處不在，三界都充滿痛苦，國家又有什麼可以依賴？有本源於無，因緣和合而成，興盛的必然衰敗，真實的必然虛無。眾生愚昧無知，都因為虛幻而存在，聲音和迴響都是空虛的，國土也是如此。識神沒有形體，駕馭著四條毒蛇，用無明來滋養，把它當作快樂的車乘。』

English version: 'If you allow what nourishes to wither, it is like perishing in fire and drought; if you turn away from openness and embrace confinement, it is like a stone man without a heart. Being as cruel as a wolf, as blind as a sightless person, as corrupt as a villain, as destructive as fire, and as unprincipled as a stone man, such a person cannot be a minister who assists the ruler, how can he be the king of the world? If you uphold noble virtues, the country will prosper; if you favor cruelty and treachery, the country will perish. The good or bad of these two paths depends on which one Your Majesty chooses.' The king said, 'Can one cut off an infant's milk?' The reply was, 'No.' The king said, 'That is what I am doing.' The ministers all said, 'A jackal cannot be nurtured, and a wicked person cannot be a ruler.' The subjects, with one heart and voice, drove him away. The king fled into the mountains, saw a divine tree, and bowed his head, saying, 'If you let me return to my country, I will offer a hundred kings to the god.' After making the vow, he acted, waiting for other kings to come out, suddenly attacking and seizing them, like a hawk catching sparrows, capturing ninety-nine kings. The tree god appeared with an extraordinary countenance, and said to A-qun, 'You lost your kingship because of your wickedness, and now you are so cruel, what hope do you have?' A-qun rushed forward, but the god suddenly disappeared. At that time, King Puming was out inspecting the people's suffering, and on the road he met a Brahmin. The Brahmin said, 'Great King, please return to the palace, I have something to say.' The king said, 'Yesterday I decided to come out, and I cannot break my promise. Please sit, Taoist, I will return soon.' So he went out and was captured by A-qun and thrown under the tree. The king said, 'I am not afraid of losing my life, but I regret breaking my promise.' A-qun said, 'What do you mean?' The king explained in detail the vow he made when he saw the Taoist, hoping to see him again, receive his teachings, and offer him treasures, even if he died immediately, he would have no regrets. A-qun released him, and he returned to see the Taoist, personally setting up a high seat. The Taoist ascended the seat and spoke the following verse: 'When the kalpa ends, heaven and earth will burn, Mount Sumeru and the great sea will all turn to ashes. The blessings of the dragons of heaven will be exhausted, and they will wither and perish. Even heaven and earth will fall, so what is permanent about a country? Birth, old age, sickness, and death, revolve without end. Things go against wishes, and sorrow and grief bring harm. The deeper the desire, the higher the calamity, like a sore that is everywhere. The three realms are full of suffering, so what can a country rely on? Existence comes from non-existence, formed by causes and conditions. What flourishes must decline, and what is real must become empty. Sentient beings are ignorant, all existing because of illusion. Sound and echo are empty, and so is the land. The consciousness has no form, riding on four poisonous snakes, nourished by ignorance, taking it as a chariot of pleasure.'

形無常主，　　神無常家， 三界皆幻，　　豈有國耶？』

「受偈畢，即貢金錢萬二千。梵志重誡之曰：『爾存四非常，其禍必滅矣。』王曰：『敬諾，不敢替明誡。』即至樹所，含笑且行。阿群曰：『命危在今，何欣且笑？』答曰：『世尊之言，三界希聞。吾今懷之，何國命之可惜乎？』阿群媚曰：『愿聞尊教。』王即以四偈授之，驚喜嘆曰：『巍巍世尊，陳四非常，夫不聞睹，所謂悖狂。』即解百王，各令還國。

「阿群悔過自新，依樹為居，日存四偈，命終神遷，為王太子，納妻不男。王重憂之，因募國女化之令男，后遂妷蕩不從真道。王恚之焉，磔著四衢，命行人曰：『以指確首，茍辱之矣。』適九十九人，而太子薨。魂靈變化，輪轉無已，值佛在世，生舍衛國。早喪其父，孤與母居。事梵志道，性篤言信，勇力擘象，師愛友敬，遐邇稱賢，師每週旋輒委以居。師妻懷嬖，援其手淫辭誘之。阿群辭曰：『凡世耆友，男吾父之，女吾母焉，豈況師之所敬乎？燒身可從，斯亂不敢順矣。』師妻恧然，退思為變。婿歸，婦曰：『子嘆彼賢，足照子否矣？』具為其過。女妖似真，梵志信矣。師告阿群：『爾欲仙乎？』對曰：『唯然。』曰：『爾殺百人，斬取其指，今獲神仙。』奉命攜劍，逢人輒殺，獲九十九人指，眾奔國震。睹母欣曰：『母至數足，吾今仙矣。』佛念：『邪道惑眾，普天斯疇也。』化為沙門在其前步，曰：『人數足矣。』追后不屬，曰：『沙門可止！』答曰：『吾止久矣，惟爾不焉

現代漢語譯本：形體沒有永恒的主人，精神沒有固定的居所，三界都是虛幻的，哪裡有什麼國家呢？' 聽完偈語，國王就進獻了一萬二千金錢。梵志再次告誡他說：'你如果執著於四種無常的觀念，災禍必定會降臨。'國王說：'謹遵教誨，不敢違背您的明確告誡。'隨即走到樹下，面帶微笑地走著。阿群說：'性命危在旦夕，為何還如此高興地笑著？'國王回答說：'世尊所說的話，三界都很少聽到。我如今把它銘記在心，又怎麼會覺得國家的性命可惜呢？'阿群諂媚地說：'希望聽聞您的教誨。'國王就把四句偈語傳授給他，阿群驚喜地感嘆說：'偉大的世尊，闡述了四種無常的道理，如果不是親耳聽到親眼看到，真是太愚昧瘋狂了。'隨即解散了一百個國王，讓他們各自返回自己的國家。 阿群悔過自新，依著樹居住，每天都記誦四句偈語，命終后神識轉生，成爲了國王的太子，娶妻后卻不能生育男孩。國王為此非常憂慮，於是招募國內的女子，想把她變成男孩，後來這個女子卻放蕩不羈，不遵循正道。國王對此非常惱怒，把她綁在四通八達的道路上，命令列人說：'用手指戳她的頭，以此來羞辱她。'正好戳到第九十九個人的時候，太子就去世了。魂靈變化，輪迴不止，正值佛陀在世，轉生到舍衛國。很早就失去了父親，和母親一起生活。信奉梵志的道，性格忠厚誠實，勇猛有力能徒手劈開大象，老師喜愛，朋友尊敬，遠近都稱讚他賢能，老師每次外出都會委託他照看家。老師的妻子心懷邪念，拉著他的衣袖引誘他。阿群拒絕說：'凡是世上的年長朋友，男人如同我的父親，女人如同我的母親，更何況是老師所尊敬的人呢？即使是燒身我也願意去做，這種淫亂的事情我不敢順從。'老師的妻子感到羞愧，退回去想辦法改變策略。丈夫回來后，妻子說：'你讚歎他賢能，難道他能比得上你嗎？'詳細地說了阿群的過錯。女人的妖言惑眾似乎是真的，梵志相信了。老師告訴阿群說：'你想成仙嗎？'阿群回答說：'是的。'老師說：'你殺一百個人，砍下他們的手指，現在就能獲得神仙。'阿群奉命拿著劍，遇到人就殺，獲得了九十九個人的手指，百姓奔走，國家震動。看到母親高興地說：'母親，人數夠了，我現在要成仙了。'佛陀心想：'邪道迷惑眾人，天下都將遭殃。'於是化作沙門走在他的前面，說：'人數夠了。'阿群追趕不上，說：'沙門可以停下！'沙門回答說：'我早就停下了，只有你沒有停下。'

English version: 'Forms have no permanent owner, spirits have no fixed abode, the three realms are all illusions, so how can there be a country?' Having received the verse, the king offered twelve thousand gold coins. The Brahmin solemnly warned him, 'If you cling to the four impermanences, disaster will surely befall you.' The king replied, 'I respectfully accept, and dare not disobey your clear warning.' Then he went to the tree, walking with a smile. Ah Qun said, 'Your life is in danger now, why are you so happy and smiling?' The king answered, 'The words of the World Honored One are rarely heard in the three realms. Now that I have them in my heart, how can I think my country's life is worth regretting?' Ah Qun flattered him, saying, 'I wish to hear your teachings.' The king then imparted the four verses to him. Ah Qun was overjoyed and exclaimed, 'The majestic World Honored One has expounded the four impermanences. If one does not hear or see them, one is truly ignorant and mad.' He then dismissed the hundred kings, letting them return to their own countries. Ah Qun repented and reformed, living by the tree, reciting the four verses daily. When his life ended, his spirit was reborn as the king's son. He married but could not produce a male heir. The king was very worried, so he recruited a woman from the country, hoping to transform her into a boy. Later, this woman became dissolute and did not follow the true path. The king was furious and had her tied up at the crossroads, ordering passersby to 'poke her head with their fingers to humiliate her.' Just as the ninety-ninth person poked her, the prince died. His spirit transformed and continued to reincarnate. When the Buddha was in the world, he was born in Shravasti. He lost his father early and lived with his mother. He followed the Brahmin's path, was honest and trustworthy, and was strong enough to split an elephant with his bare hands. His teacher loved him, his friends respected him, and he was praised as virtuous far and wide. Whenever his teacher went out, he would entrust him with the care of his home. The teacher's wife harbored evil thoughts and tried to seduce him by pulling his sleeve. Ah Qun refused, saying, 'All elders in the world, men are like my father, and women are like my mother, let alone those respected by my teacher? I would rather burn myself than follow such immoral acts.' The teacher's wife was ashamed and retreated to devise a new plan. When her husband returned, she said, 'You praise him as virtuous, but is he better than you?' She then detailed Ah Qun's supposed transgressions. The woman's seductive words seemed true, and the Brahmin believed her. The teacher told Ah Qun, 'Do you want to become an immortal?' Ah Qun replied, 'Yes.' The teacher said, 'Kill a hundred people and cut off their fingers, and you will become an immortal.' Ah Qun obeyed, taking a sword and killing people he encountered, collecting ninety-nine fingers. The people fled, and the country was in turmoil. Seeing his mother, he happily said, 'Mother, the number is enough, I will now become an immortal.' The Buddha thought, 'The evil path is deceiving the masses, and the whole world will suffer.' He transformed into a monk and walked in front of him, saying, 'The number is enough.' Ah Qun could not catch up and said, 'Monk, stop!' The monk replied, 'I have stopped long ago, only you have not.'

。』曰：『止義云何？』答曰：『吾惡都止，爾惡熾矣。』阿群心開，霍如雲除，五體投地，頓首悔過。叉手尋從，將還精舍，即為沙門。佛為說宿行，現四非常，得溝港道，退于樹下，閉目叉手練去余垢，進取無著。

「王召軍師戰士數萬，尋捕妖賊，未知所之。道過佛所，曰：『王自何來？身蒙塵土。』對曰：『國有妖賊殺無過民，今尋捕之。』世尊告曰：『夫民先修德而退崇邪，治國之政其法何之？』對曰：『先貴后賤，正法治之。』『若夫先戴畜心退懷聖德，正法何之？』對曰：『先賤后貴正法賞之。』曰：『賊已釋邪崇真，今為沙門矣。』王嘆曰：『善哉！如來、無所著、正真道、最正覺、道法御、天人師，神妙上化乃至於茲乎！始為豺狼，今為天仁。』稽首足下，又重嘆曰：『斯化奇矣，愿一睹之。』世尊曰：『可。』王逮官屬，造之而曰：『上德賢者可一開眼相面乎？』如斯三矣。答曰：『吾之眼睛，耀射難當。』王稽首曰：『明日設微饌，愿一顧眄。』答曰：『于廁吾往，于殿則不。』王曰：『唯命。』還則裂廁，掘其地則新之，樟梓𣑮材，為之柱樑，香湯沃地，栴檀蘇合鬱金諸香，和之為泥，旃罽雜繒，以為座席，雕文刻鏤，眾寶為好。煒煒煌煌，有逾殿堂。明日王身，捧香爐迎之。阿群就座，王褰衣膝行，供養訖畢，即說經曰：『廁前日之污，豈可於飯乎？』對曰：『不可。』曰：『今可乎？』曰：『可矣。』阿群曰：『吾未睹佛時，事彼妖蠱，心存口言身行諸邪，邪道穢化其為臭污，甚彼溷矣

現代漢語譯本：』阿群問：『什麼是止義？』回答說：『我厭惡一切停止，你卻喜歡熾盛。』阿群頓時心開，如同雲霧消散，五體投地，叩頭悔過。他合掌跟隨，回到精舍，隨即出家為沙門。佛陀為他講述前世的修行，展示了四種無常的道理，使他領悟了溝港之道，退到樹下，閉目合掌，去除剩餘的污垢，進而達到無所執著的境界。 國王召集軍師和數萬士兵，四處搜捕妖賊，卻不知他們去了哪裡。他們路過佛陀所在的地方，佛陀問：『國王從哪裡來？身上沾滿了塵土。』國王回答說：『我國有妖賊殺害無辜百姓，我正在搜捕他們。』世尊告誡說：『百姓先是修養德行，然後才崇尚邪惡，治理國家應該如何施政呢？』國王回答說：『先尊重有德之人，然後懲罰卑賤之人，用正法治理國家。』佛陀又問：『如果先是懷有畜生之心，然後才懷有聖德，又該如何用正法治理呢？』國王回答說：『先卑賤后尊貴，用正法獎勵他們。』佛陀說：『那個賊已經捨棄邪惡崇尚真理，現在已經出家為沙門了。』國王感嘆道：『太好了！如來是無所執著的、真正的大道、最正覺悟的、道法御、天人導師，神妙的教化竟然達到了如此地步！開始是豺狼，現在卻成了仁人。』他向佛陀叩頭，又感嘆道：『這種教化真是神奇，我希望能見他一面。』世尊說：『可以。』國王帶領官員，來到阿群面前說：『高尚賢德的人，可以睜開眼睛讓我看一眼嗎？』這樣說了三次。阿群回答說：『我的眼睛，光芒太盛，難以直視。』國王叩頭說：『明天我準備一些簡單的飯菜，希望您能看一眼。』阿群回答說：『去廁所我可以去，去殿堂我就不去了。』國王說：『遵命。』回去后就拆了廁所，挖開地面重新建造，用樟樹、梓樹等木材做柱樑，用香湯澆地，用栴檀、蘇合、鬱金等各種香料調和成泥，用毛毯和絲綢等雜物做成座位，雕刻花紋，用各種寶物裝飾，使其華麗輝煌，超過了殿堂。第二天，國王親自捧著香爐迎接阿群。阿群就座后，國王撩起衣服，跪著供養完畢，然後說道：『廁所前一天的污穢，怎麼能用來吃飯呢？』阿群回答說：『不能。』國王問：『現在可以了嗎？』阿群回答說：『可以了。』阿群說：『我沒有見到佛陀的時候，侍奉那些妖魔鬼怪，心中想著邪惡，口中說著邪惡，身體做著邪惡的事情，邪惡的污穢比廁所還要臭。』

English version: 『A Qun asked: 『What is the meaning of cessation?』 The answer was: 『I detest all cessation, while you love to be fervent.』 A Qun』s heart immediately opened, like clouds dispersing, he prostrated himself, kowtowing in repentance. He clasped his hands and followed, returning to the monastery, and immediately became a monk. The Buddha told him about his past practices, showed him the four impermanences, enabling him to understand the path of the stream, he retreated under a tree, closed his eyes and clasped his hands, removing the remaining impurities, and further achieving a state of non-attachment. The king summoned his military advisor and tens of thousands of soldiers, searching everywhere for the evil bandits, but they did not know where they had gone. They passed by where the Buddha was, and the Buddha asked: 『Where are you coming from, O King? Your body is covered in dust.』 The king replied: 『My country has evil bandits who are killing innocent people, and I am searching for them.』 The World Honored One advised: 『The people first cultivate virtue and then turn to evil, how should the country be governed?』 The king replied: 『First respect the virtuous, then punish the lowly, and govern the country with the righteous law.』 The Buddha then asked: 『If one first has the heart of a beast, and then has the heart of a sage, how should one govern with the righteous law?』 The king replied: 『First lowly then noble, reward them with the righteous law.』 The Buddha said: 『That bandit has already abandoned evil and embraced truth, and is now a monk.』 The king exclaimed: 『Excellent! The Tathagata is without attachment, the true path, the most perfect enlightenment, the master of the Dharma, the teacher of gods and men, the miraculous transformation has reached such a point! He was a jackal at first, but now he has become a benevolent person.』 He bowed to the Buddha, and exclaimed again: 『This transformation is truly miraculous, I wish to see him.』 The World Honored One said: 『You may.』 The king led his officials, came before A Qun and said: 『O noble and virtuous one, may you open your eyes and let me see you?』 He said this three times. A Qun replied: 『My eyes, their light is too bright, it is difficult to look at them directly.』 The king kowtowed and said: 『Tomorrow I will prepare some simple food, I hope you will glance at it.』 A Qun replied: 『I can go to the toilet, but I will not go to the palace.』 The king said: 『As you command.』 He then had the toilet torn down, dug up the ground and rebuilt it, using camphor and catalpa wood for the pillars and beams, pouring fragrant water on the ground, mixing sandalwood, storax, turmeric and other fragrances into mud, using carpets and silk fabrics for the seats, carving patterns, and decorating it with various treasures, making it magnificent and surpassing the palace. The next day, the king personally held the incense burner to welcome A Qun. After A Qun was seated, the king lifted his clothes, knelt down and finished the offering, then said: 『The filth of the toilet from the previous day, how could it be used for eating?』 A Qun replied: 『It cannot.』 The king asked: 『Is it acceptable now?』 A Qun replied: 『It is acceptable.』 A Qun said: 『When I had not seen the Buddha, I served those demons and ghosts, thinking evil in my heart, speaking evil with my mouth, and doing evil with my body, the filth of evil was more foul than that of the toilet.』

。屎污可洗，穢染難除，賴蒙宿祚生值佛世，沐浴清化去臭懷香，內外清凈猶天真珠，夫不睹佛、不知四非常者，觀其志趣，猶狂者醉之以酒矣，不親賢眾而依十惡者，其與豺狼共檻乎！』王曰：『善哉！奇乎佛之至化，乃令廁臭化為栴檀矣。』

「說經竟，即邁歷市，聞有婦人逆產者命在呼吸。還如事啟，佛言：『爾往為其產。』阿群恧然。世尊曰：『爾望產云：「吾自生來，慈向眾生，潤濟乾坤者。」爾母子俱全矣。』受教而往，至宣佛恩，母子俱生。退還尋涂，疑己有殺人之酷，而云普慈，稽首質焉。佛告阿群：『凡人心開受道之日，可謂始生者也。不睹三尊，未受重戒，猶兒處胎，雖其有目，將亦何睹？有耳何聞？故曰未生也。』阿群心開，即得應真道。」

佛告諸比丘：「昔時普明者，吾身是也。吾前世授之四偈，一活百王，今令得道，不受重罪矣。阿群宿命嘗為比丘，負米一斛送著寺中，上作刀一枚，歡喜嘆尊，稽首而去。負米獲多力，上刀獲多寶，歡喜獲端正，嘆尊獲為王，作禮故為國人所拜。九十九人確其首，遂至喪身，故殺前怨而斬其指。後人欲確，見其已喪，又睹沙門，更有慈心。後人即其母，始有惡意故，阿群始意亦惡，睹沙門更慈故，見佛即孝。種淳得淳，種雜得雜，善惡已施，禍福尋之，影追響應，皆有所由，非徒自然也。比丘愿言：『令汝逢佛得道。』如願獲焉。供養三尊，有若絲髮；沙門以慈咒愿施者言，如其言，得，萬無一失。菩薩執志度無極行持戒如是

現代漢語譯本：糞便的污穢可以洗凈，但心靈的污穢卻難以清除。幸虧我前世積德，今生得遇佛陀住世，得以沐浴在清凈的教化中，去除臭穢，懷抱馨香。內心外在都清凈得如同天上的珍珠一般。那些不曾見過佛陀、不瞭解四種真常的人，觀察他們的志向和情趣，就像是醉漢一樣。那些不親近賢良之士，反而依附於十惡之人，他們和豺狼關在一起又有什麼區別呢？』國王說：『說得好啊！佛陀的教化真是神奇，竟然能使廁所的臭氣化為栴檀的香氣。』 說完經后，佛陀就到街市上行走，聽到有婦人難產，性命危在旦夕。佛陀返回后，將此事稟告。佛陀說：『你前去為她接生。』阿群感到羞愧。世尊說：『你對著產婦說：「我自從出生以來，就慈愛眾生，滋潤天地萬物。」這樣，母子都會平安。』阿群接受教誨前往，向產婦宣說佛陀的恩德，母子都順利出生。阿群退回來的路上，懷疑自己曾經有殺人的惡行，卻又說自己普慈，於是向佛陀請教。佛陀告訴阿群：『凡是人心開悟接受佛法的那一天，就可以說是開始新生了。沒有見到佛陀、法、僧三寶，沒有受持重要的戒律，就像嬰兒還在母胎中一樣，即使有眼睛，又能看到什麼呢？有耳朵，又能聽到什麼呢？所以說還沒有出生。』阿群心開意解，當下就證得了阿羅漢果。 佛陀告訴眾比丘：『從前普明這個人，就是我的前身。我前世傳授給他四句偈語，救活了一百個國王，今天又讓他得道，不再受重罪了。阿群前世曾經是一位比丘，揹著一斛米送到寺廟中，在米上放了一把刀，歡喜地讚歎佛陀，然後頂禮離去。背米獲得了大力氣，放刀獲得了許多珍寶，歡喜獲得了端正的相貌，讚歎佛陀獲得了成為國王的果報，作禮所以被國人敬拜。九十九個人砍他的頭，最終導致喪命，所以他殺死了前世的仇人並砍斷了他的手指。後來的人想要砍他的頭，看到他已經死了，又看到沙門，就生起了慈悲心。後來的人就是他的母親，最初有惡意，所以阿群最初也有惡意，看到沙門后就生起了慈悲心，見到佛陀就變得孝順。種下純善的因，就會得到純善的果；種下雜亂的因，就會得到雜亂的果。善惡的因已經種下，禍福就會隨之而來，就像影子追隨形體，回聲迴應聲音一樣，都是有原因的，不是自然而然發生的。比丘們發願說：『愿你遇到佛陀得道。』就像他們所愿的那樣獲得了。供養三寶，即使像一絲頭髮那樣微小；沙門用慈悲心咒愿施捨的人，就像他們所說的那樣，沒有一個會落空。菩薩堅定志向，度化眾生，行持戒律，就是這樣。』

English version: The filth of excrement can be washed away, but the defilement of the mind is difficult to remove. Fortunately, due to my past merits, I was born in the time of the Buddha, and I was able to bathe in the pure teachings, remove the stench, and embrace fragrance. Both my inner and outer selves are as pure as a heavenly pearl. Those who have not seen the Buddha and do not understand the four constant truths, observing their aspirations and interests, are like drunkards. Those who do not associate with the virtuous but instead rely on the ten evils, what difference is there between them and being caged with wolves?』 The king said, 『Excellent! How marvelous is the Buddha』s transformative power, that it can turn the stench of a toilet into the fragrance of sandalwood.』 After finishing the discourse, the Buddha walked through the market and heard of a woman in difficult labor, her life hanging by a thread. Returning, he reported the matter. The Buddha said, 『Go and assist her in childbirth.』 Ah-qun felt ashamed. The World Honored One said, 『Say to the woman in labor, 「Since my birth, I have been compassionate towards all beings, nourishing heaven and earth.」 Then both mother and child will be safe.』 Accepting the teaching, he went and proclaimed the Buddha』s grace, and both mother and child were born safely. On his way back, Ah-qun doubted that he had committed the cruelty of killing, yet he spoke of universal compassion, so he questioned the Buddha. The Buddha told Ah-qun, 『The day a person』s mind opens to receive the Dharma can be said to be the day of their new birth. Not having seen the Three Jewels, not having received the important precepts, is like a baby still in the womb. Even if it has eyes, what can it see? If it has ears, what can it hear? Therefore, it is said to be unborn.』 Ah-qun』s mind opened, and he immediately attained the state of an Arhat. The Buddha told the monks, 『In the past, the person named Universal Light was my former self. In my previous life, I gave him four verses, which saved a hundred kings. Today, I have enabled him to attain the Way and not suffer heavy punishments. Ah-qun in his past life was once a monk who carried a bushel of rice to the temple, placed a knife on top of the rice, joyfully praised the Buddha, and then bowed and left. Carrying the rice, he gained great strength; placing the knife, he gained many treasures; being joyful, he gained a handsome appearance; praising the Buddha, he gained the reward of becoming a king; bowing, he was revered by the people of the country. Ninety-nine people cut off his head, which eventually led to his death, so he killed his former enemies and cut off their fingers. Later people wanted to cut off his head, but seeing that he was already dead, and seeing the monks, they developed compassion. The later person was his mother, who initially had ill intentions, so Ah-qun initially had ill intentions as well. Seeing the monks, he developed compassion, and seeing the Buddha, he became filial. Planting pure seeds yields pure fruit; planting mixed seeds yields mixed fruit. Once good or evil deeds are done, fortune or misfortune will follow, like a shadow following a form, or an echo responding to a sound. All have their causes, and nothing happens naturally. The monks wished, 「May you meet the Buddha and attain the Way.」 And as they wished, it was fulfilled. Offering to the Three Jewels, even as small as a strand of hair; the monks using compassionate mantras to bless those who give, as they say, it will be fulfilled without fail. Bodhisattvas hold firm to their aspirations, liberate beings without limit, and uphold the precepts in this way.』

六度集經卷第五

忍辱度無極章第三(此有十三章)

「忍辱度無極者，厥則云何？菩薩深惟：『眾生識神，以癡自壅，貢高自大，常欲勝彼，官爵國土六情之好，己欲專焉。若睹彼有，愚即貪嫉，貪嫉處內、瞋恚處外，施不覺止，其為狂醉，長處盲冥矣。展轉五道，太山燒煮，餓鬼畜生，積苦無量。』菩薩睹之即覺，悵然而嘆：『眾生所以有亡國破家、危身滅族，生有斯患，死有三道之辜，皆由不能懷忍行慈，使其然矣。』菩薩覺之，即自誓曰：『吾寧就湯火之酷、𦵔醢之患，終不恚毒加於眾生也。夫忍不可忍者，萬福之原矣。』自覺之後，世世行慈，眾生加己罵詈捶杖，奪其財寶妻子國土，危身害命，菩薩輒以諸佛忍力之福，迮滅毒恚，慈悲愍之追而濟護，若其免咎，為之歡喜。」

（四二）

「昔者菩薩，睹世穢濁，君臣無道，背真向邪，難以導化，故隱明藏影處於冢間，習其忍行。冢間有牛犢子，常取其屎尿以為飲食，連其軀命暴露精思，顏貌醜黑人皆惡焉。國人睹之，更相告曰：『斯土有鬼。』見者靡不唾罵，土石撲之。菩薩無絲髮之恚，慈心愍曰：『痛夫斯人，不睹佛經而為斯惡。』誓曰：『吾為如來、無所著、正真覺道者，必度茲焉。』菩薩法忍度無極行忍辱如是。」

（四三）

「昔者菩薩，厥名曰睒，常懷普慈，潤逮眾生，悲愍群愚不睹三尊

《六度集經》卷第五

忍辱度無極章第三（此有十三章）

『忍辱度無極』，它的含義是什麼呢？菩薩深刻地思考：『眾生的意識和精神，因為愚癡而自我矇蔽，貢高自大，總是想要勝過別人，對於官位爵祿、國土以及六種感官的享受，都想獨自佔有。如果看到別人擁有，愚蠢的人就會產生貪婪和嫉妒，貪婪和嫉妒在內心滋生，瞋恨和憤怒則表現在外，行為不知節制，就像喝醉了一樣，長期處於盲目和黑暗之中。在五道中輾轉輪迴，遭受太山地獄的燒煮，以及餓鬼和畜生的痛苦，積累了無量的苦難。』菩薩看到這些，立刻覺悟，悵然嘆息：『眾生之所以會亡國破家、身處危險、滅絕種族，以及生時遭受這些禍患，死後墮入三惡道，都是因為不能懷有忍耐之心，奉行慈悲之行，才導致這樣的結果。』菩薩覺悟之後，就發誓說：『我寧願遭受湯火的酷刑、被剁成肉醬的痛苦，也絕不會把憤怒和毒害加於眾生。能夠忍受常人不能忍受的，是萬福的根源啊。』覺悟之後，菩薩世世代代奉行慈悲，眾生對他辱罵、毆打，奪取他的財物、妻子、國土，甚至危害他的生命，菩薩都用諸佛的忍辱之力，消滅心中的毒害和憤怒，慈悲憐憫他們，追隨並保護他們，如果他們能夠免除罪責，菩薩就為他們感到歡喜。

『從前，菩薩看到世間污濁，君臣沒有道義，背離真理走向邪惡，難以引導教化，所以就隱蔽自己的光明，隱藏自己的身影，住在墳墓之間，修習忍辱之行。墳墓間有一頭小牛犢，菩薩經常取它的屎尿作為食物，維持生命，暴露身體，專心思考，面容醜陋黝黑，人們都厭惡他。國人看到他，互相告知說：『這個地方有鬼。』看到他的人沒有不向他吐唾沫、辱罵，用土塊石頭砸他的。菩薩沒有一絲一毫的憤怒，慈悲憐憫地說：『可悲啊，這些人，不看佛經，所以做出這樣的惡行。』他發誓說：『我爲了成為如來、無所執著、真正覺悟的道者，一定要度化他們。』菩薩以這樣的法忍度無極，修行忍辱。

『從前，菩薩的名字叫睒，他常常懷有普遍的慈悲，恩澤遍及眾生，悲憫愚昧的眾生不瞭解三寶。

The Sutra of the Six Paramitas, Volume Four Taisho Tripitaka Volume 03, No. 0152, The Sutra of the Six Paramitas

The Sutra of the Six Paramitas, Volume Five

Translated by the Śramaṇa Kang Seng-hui of Kangju in Wu

Chapter Three on the Perfection of Patience (This chapter has thirteen sections)

'What is meant by the perfection of patience?' The Bodhisattva deeply contemplates: 'The consciousness and spirit of sentient beings are obscured by their own ignorance. They are arrogant and always desire to surpass others. They wish to exclusively possess official positions, lands, and the pleasures of the six senses. If they see others possessing these things, the foolish become greedy and jealous. Greed and jealousy arise within, while anger and hatred manifest outwardly. Their actions are unrestrained, like those who are drunk, and they remain in a state of blindness and darkness. They transmigrate through the five realms, suffering the torments of being boiled in the Tai Mountain hell, and the pains of hungry ghosts and animals, accumulating immeasurable suffering.' Upon seeing this, the Bodhisattva immediately awakens and sighs with sorrow: 'The reason why sentient beings suffer the destruction of their countries and families, endanger their lives, and cause the extinction of their clans, and why they suffer these calamities in life and fall into the three evil paths after death, is all because they cannot embrace patience and practice compassion.' After awakening, the Bodhisattva vows: 'I would rather endure the cruel torture of boiling water and the pain of being minced into meat paste than inflict anger and harm upon sentient beings. To endure what is unbearable is the source of all blessings.' After awakening, the Bodhisattva practices compassion in every lifetime. Even if sentient beings insult, beat, rob him of his wealth, wife, land, or even endanger his life, the Bodhisattva uses the power of the patience of all Buddhas to extinguish the poison of anger and hatred in his heart. He compassionately pities them, follows and protects them, and if they are able to avoid blame, the Bodhisattva rejoices for them.

(42)

'In the past, the Bodhisattva saw that the world was corrupt, that rulers and ministers lacked morality, that they turned away from truth and towards evil, and that they were difficult to guide and transform. Therefore, he concealed his light and hid his form, dwelling among the tombs, practicing the virtue of patience. In the tombs, there was a calf, and the Bodhisattva often took its dung and urine as food to sustain his life. He exposed his body and concentrated his mind on contemplation. His face was ugly and dark, and people all detested him. The people of the country, upon seeing him, told each other: 'There is a ghost in this place.' Those who saw him would spit at him, curse him, and throw dirt and stones at him. The Bodhisattva did not have a single trace of anger. He compassionately pitied them, saying: 'Alas, these people do not read the Buddhist scriptures, and therefore they commit such evil deeds.' He vowed: 'In order to become a Tathagata, one who is free from all attachments, and one who has attained true enlightenment, I must liberate them.' The Bodhisattva practiced the perfection of patience in this way.

(43)

'In the past, the Bodhisattva was named Sham. He always held universal compassion, extending his grace to all sentient beings, and he pitied the ignorant beings who did not understand the Three Jewels.'

。將其二親處於山澤，父母年耆兩目失明，睒為悲楚，言之泣涕。夜常三興，訊息寒溫，至孝之行，德香薰干，地祇海龍國人並知。奉佛十善，不殺眾生，道不拾遺，守貞不娶，身禍都息，兩舌惡罵，妄言綺語，譖謗邪偽，口過都絕，中心眾穢，嫉恚貪餮，心垢都寂。信善有福，為惡有殃。以草茅為廬，蓬蒿為席，清凈無慾，志若天金。山有流泉，中生蓮華，眾果甘美周旋其邊，夙興採果，未嘗先甘，其仁遠照，禽獸附恃。二親時渴，睒行汲水，迦夷國王入山田獵，彎弓發矢，射山麋鹿，誤中睒胸，矢毒流行，其痛難言。左右顧眄，涕泣大言：『誰以一矢殺三道士者乎？吾親年耆，又俱失明，一朝無我，普當殞命。』抗聲哀曰：『象以其牙，犀以其角，翠以其毛，吾無牙角光目之毛，將以何死乎？』王聞哀聲，下馬問曰：『爾為深山乎？』答曰：『吾將二親處斯山中，除世眾穢，學進道志。』

「王聞睒言，哽噎流淚，甚痛悼之。曰：『吾為不仁，殘夭物命，又殺至孝。』舉哀云：『奈此何？』群臣鉅細莫不哽咽。王重曰：『吾以一國救子之命，愿示親所在，吾欲首過。』曰：『便向小徑，去斯不遠有小蓬廬，吾親在中。為吾啟親，自斯長別，幸卒餘年，慎無追戀也。』勢復舉哀，奄忽而絕。王逮士眾，重複哀慟，尋所示路到厥親所。王從眾多，草木肅肅有聲，二親聞之，疑其異人，曰：『行者何人？』王曰：『吾是迦夷國王。』親曰：『王翔茲甚善，斯有草蓆可以息涼，甘果可食，吾子汲水，今者且還。』王睹其親以慈待子，重為哽噎

現代漢語譯本：他讓他的雙親住在山林之中，父母年老而且雙目失明，睒為此感到悲傷痛苦，說起來就哭泣流淚。夜晚經常三次起身，探問寒暖，他這種至孝的行為，美德的香氣薰染四方，土地神、海龍以及國人都知道。他信奉佛陀的十善，不殺害眾生，路上不拾取遺失的東西，守貞不娶妻，自身禍患都平息了，不說兩舌、惡語謾罵，不說虛妄、華麗的言語，不說誹謗、邪惡虛偽的話，口頭的過失都斷絕了，心中各種污穢，嫉妒、嗔恨、貪婪，心中的污垢都寂靜了。他相信行善有福，作惡有禍。他用茅草蓋屋，用蓬蒿做蓆子，清凈寡慾，志向如同天上的金子一般。山中有流動的泉水，水中生長著蓮花，各種甘甜的水果環繞在周圍，他早起採摘水果，從不先嚐甜的，他的仁愛遠播，禽獸都依附他。他的雙親有時口渴，睒就去汲水，迦夷國王進入山田打獵，拉弓射箭，射山中的麋鹿，誤中了睒的胸膛，箭毒迅速蔓延，疼痛難忍。他左右環顧，哭泣著大聲說：『是誰用一箭殺死了三個修行人啊？我的雙親年老，而且都失明了，一旦沒有了我，他們都會喪命。』他大聲哀號說：『象因為它的牙齒，犀牛因為它的角，翠鳥因為它的羽毛，我沒有牙齒、角、光澤的羽毛，將要因為什麼而死呢？』國王聽到哀號聲，下馬問道：『你住在深山裡嗎？』他回答說：『我將雙親安置在這山中，去除世俗的污穢，學習精進的道義。』 現代漢語譯本：國王聽到睒的話，哽咽流淚，非常悲痛。說：『我太不仁慈了，殘害了生靈，又殺害了至孝之人。』他舉哀說：『這可怎麼辦啊？』群臣無論大小都哽咽不已。國王鄭重地說：『我用整個國家來救你的性命，希望你告訴我你父母在哪裡，我想去向他們請罪。』睒說：『沿著小路走，離這裡不遠有個小茅屋，我的父母就在裡面。請你告訴我的父母，從此我們長久分別了，希望他們安度餘年，不要追思留戀我。』說完又舉哀，隨即斷氣了。國王和隨從們，再次哀痛哭泣，按照他指的路找到了他的父母。國王和眾人走過，草木發出沙沙的聲音，他的雙親聽到后，懷疑是其他人來了，說：『來者是誰？』國王說：『我是迦夷國王。』他的雙親說：『大王光臨這裡真是太好了，這裡有草蓆可以休息乘涼，有甘甜的水果可以食用，我的兒子去汲水了，現在應該快回來了。』國王看到他的雙親如此慈愛地對待兒子，更加哽咽了。

English version: He placed his two parents in the mountains and forests. His parents were old and both blind. Shan felt sorrow and pain for this, and would weep when speaking of it. He would rise three times each night to check on their warmth and comfort. This act of utmost filial piety, the fragrance of his virtue, was known by the earth deities, the sea dragons, and the people of the kingdom. He followed the ten good precepts of the Buddha, not killing any living beings, not picking up lost items on the road, remaining chaste and unmarried, and all his personal misfortunes ceased. He did not engage in double-tongued speech, malicious cursing, false or flowery language, slander, or evil falsehoods. All verbal transgressions were eliminated, and the various impurities in his heart, such as jealousy, anger, and greed, were all quieted. He believed that good deeds bring blessings, and evil deeds bring calamity. He used grass for his hut and reeds for his mat, living purely and without desire, his will as firm as heavenly gold. There was a flowing spring in the mountains, with lotuses growing in it, and various sweet fruits surrounding it. He would rise early to gather fruit, never tasting the sweet ones first. His benevolence spread far and wide, and even birds and beasts relied on him. When his parents were thirsty, Shan would fetch water. The King of Kashi entered the fields to hunt, drew his bow, and shot at a mountain deer, mistakenly hitting Shan in the chest. The arrow's poison spread quickly, causing unbearable pain. He looked around, weeping and crying out loudly: 'Who is it that has killed three ascetics with one arrow? My parents are old and both blind. If I am gone, they will surely perish.' He cried out in sorrow: 'Elephants are valued for their tusks, rhinoceroses for their horns, kingfishers for their feathers. I have no tusks, horns, or bright feathers. What will I die for?' The king heard the cries of sorrow, dismounted, and asked: 'Do you live in the deep mountains?' He replied: 'I have placed my parents in these mountains, to remove worldly impurities and study the path of progress.' English version: Upon hearing Shan's words, the king choked with tears, feeling great sorrow. He said: 'I have been unkind, harming living beings and killing a person of utmost filial piety.' He lamented, saying: 'What can be done?' All the ministers, both high and low, were choked with sobs. The king solemnly said: 'I would use my entire kingdom to save your life. Please show me where your parents are. I wish to beg their forgiveness.' Shan said: 'Go along the small path. Not far from here is a small thatched hut. My parents are inside. Please tell my parents that we are separated forever. I hope they will live out their remaining years in peace and not dwell on me.' He then cried out again, and immediately passed away. The king and his entourage wept again in sorrow, and followed the path he had indicated to reach his parents. As the king and his entourage approached, the rustling of the grass and trees could be heard. His parents, hearing this, suspected that it was someone else, and said: 'Who is it that comes?' The king said: 'I am the King of Kashi.' His parents said: 'It is very good that the king has come here. There are grass mats here where you can rest and cool off, and sweet fruits to eat. My son has gone to fetch water and should be returning soon.' The king, seeing how lovingly his parents treated their son, choked up even more.

。王謂親曰：『吾睹兩道士以慈待子，吾心切悼甚痛無量。道士子睒者，吾射殺之。』親驚怛曰：『吾子何罪而殺之乎？子操仁惻，蹈地常恐地痛，其有何罪而王殺之？』王曰：『至孝之子，實為上賢，吾射麋鹿誤中之耳！』曰：『子已死，將何恃哉？吾今死矣。惟愿大王牽吾二老，著子尸處，必見窮沒，庶同灰土。』王聞親辭，又重哀慟，自牽其親，將至尸所。父以首著膝上，母抱其足，嗚口吮足，各以一手捫其箭瘡，椎胸搏頰仰首呼曰：『天神地神、樹神水神，吾子睒者，奉佛信法，尊賢孝親，懷無外之弘仁，潤逮草木。』又曰：『若子審奉佛至孝之誠上聞天者，箭當拔出，重毒消滅子獲生存，卒其至孝之行；子行不然，吾言不誠，遂當終沒，俱為灰土。』天帝釋、四天大王、地祇、海龍，聞親哀聲，信如其言，靡不擾動。

「帝釋身下，謂其親曰：『斯至孝之子，吾能活之。』以天神藥灌睒口中，忽然得穌。父母及睒，王逮臣從，悲樂交集，普復舉哀。王曰：『奉佛至孝之德，乃至於斯。』遂命群臣：『自今之後率土人民，皆奉佛十德之善，修睒至孝之行。』一國則焉，然後國豐民康，遂致太平。」

佛告諸比丘：「吾世世奉諸佛至孝之行，德高福盛，遂成天中之天三界獨步。時睒者，吾身是。國王者，阿難是。睒父者，今吾父是。母者，吾母舍妙是。天帝釋者，彌勒是也。菩薩法忍度無極行忍辱如是。」

（四四）

「昔者菩薩，時為梵志，名羼提和，處在山澤，樹下精思，以果泉水而為飲食。內垢消盡，處在空寂，弘明六通得盡知之

現代漢語譯本：國王對他的親人說：『我看到兩個道士用慈愛對待你的兒子，我內心非常悲痛，痛苦到了極點。道士睒，我把他射死了。』他的親人驚恐地說：『我的兒子有什麼罪過而被你殺害呢？你一向仁慈，走路都怕踩痛地面，他有什麼罪過而被你殺害？』國王說：『他是個非常孝順的兒子，實在是賢德之人，我射麋鹿時誤中了他！』他的親人說：『兒子已經死了，我們還能依靠誰呢？我如今也活不下去了。只希望大王能把我們兩個老人帶到我兒子的屍體旁，我們一定會窮困而死，希望和兒子一起化為灰土。』國王聽到親人的話，更加悲痛，親自攙扶著他的親人，來到屍體旁。父親把頭放在兒子的膝蓋上，母親抱著他的腳，嗚咽著親吻他的腳，各自用一隻手撫摸著箭傷，捶胸頓足，仰頭呼喊：『天神、地神、樹神、水神，我的兒子睒，信奉佛法，尊敬賢人，孝順父母，懷有無私的仁愛之心，恩澤甚至到達草木。』又說：『如果我的兒子確實奉行佛法，至孝的誠心上達天庭，那麼箭應該拔出，毒性消散，我的兒子就能活過來，完成他至孝的行為；如果不是這樣，我的話不真實，那麼我們都應該死去，一起化為灰土。』天帝釋、四大天王、地神、海龍，聽到親人的哀號，相信他們說的話，沒有不為之感動的。 帝釋降下身來，對他的親人說：『這個至孝的兒子，我能讓他活過來。』用天上的神藥灌入睒的口中，睒忽然甦醒過來。父母和睒，國王以及隨從，悲喜交加，又都一起哭泣。國王說：『信奉佛法，至孝的德行，竟然到了這種地步。』於是命令群臣：『從今以後，全國人民都要信奉佛的十種美德，學習睒至孝的行為。』全國都這樣做了，然後國家富足，人民安康，最終達到了太平。』 佛告訴眾比丘：『我世世代代奉行諸佛至孝的行為，德高福盛，最終成為天中之天，三界獨步。當時的睒，就是我的前身。國王，就是阿難。睒的父親，就是我現在的父親。母親，就是我現在的母親舍妙。天帝釋，就是彌勒。菩薩的法忍度無極，修行忍辱就是這樣。』 『過去，菩薩曾是一位梵志，名叫羼提和，住在山澤之中，在樹下專心思考，以野果和泉水為食物。內心的污垢都消除了，身處空寂之地，弘揚六神通，能夠完全知曉一切。』

English version: The king said to his relatives, 'I saw two Taoists treating your son with kindness, and my heart is filled with immeasurable grief and pain. The Taoist named Shan, I shot him to death.' His relatives said in alarm, 'What crime did my son commit that you killed him? You are always benevolent, and you are always afraid of hurting the ground when you walk. What crime did he commit that you killed him?' The king said, 'He was a very filial son, truly a virtuous person. I accidentally shot him while hunting deer!' His relatives said, 'Our son is already dead, who can we rely on? I cannot live any longer. I only hope that Your Majesty can take us two old people to our son's corpse. We will surely die in poverty, hoping to turn into dust with our son.' The king heard the words of his relatives and was even more grieved. He personally helped his relatives to the corpse. The father put his head on his son's lap, and the mother hugged his feet, sobbing and kissing his feet. Each used one hand to touch the arrow wound, beating their chests and stomping their feet, looking up and shouting, 'Heavenly gods, earth gods, tree gods, water gods, my son Shan, believes in the Buddha's teachings, respects the virtuous, is filial to his parents, and has selfless benevolence, his kindness even reaches the plants and trees.' They also said, 'If my son truly practices the Buddha's teachings, and his filial piety reaches the heavens, then the arrow should be pulled out, the poison should be eliminated, and my son will be able to live, completing his filial deeds; if not, my words are not true, then we should all die and turn into dust together.' The Emperor of Heaven, the Four Heavenly Kings, the Earth Gods, and the Sea Dragons, heard the cries of the relatives, believed their words, and were all moved. The Emperor of Heaven descended and said to his relatives, 'This filial son, I can bring him back to life.' He poured heavenly medicine into Shan's mouth, and Shan suddenly woke up. The parents and Shan, the king and his followers, were filled with both sorrow and joy, and they all cried together again. The king said, 'The virtue of believing in the Buddha and being filial has reached this point.' Then he ordered his officials, 'From now on, all the people in the country must believe in the ten virtues of the Buddha and learn from Shan's filial behavior.' The whole country did so, and then the country became prosperous, the people lived in peace, and finally, they achieved peace and prosperity.' The Buddha told the monks, 'I have practiced the filial deeds of all Buddhas in all my lifetimes, my virtue and blessings are high, and I have finally become the Lord of Heaven, unique in the three realms. The Shan at that time was my previous life. The king was Ananda. Shan's father was my current father. His mother was my current mother, Shemiao. The Emperor of Heaven was Maitreya. The Bodhisattva's Dharma forbearance is boundless, and the practice of patience is like this.' (44) 'In the past, the Bodhisattva was once a Brahmin named Chandika, who lived in the mountains and marshes, meditating under a tree, and eating wild fruits and spring water. The impurities in his heart were eliminated, he lived in a quiet place, promoted the six supernatural powers, and was able to fully know everything.'

。智名香薰聞八方上下，十方諸佛、緣一覺道、應儀聖眾靡不咨嗟。釋梵四王、海龍地祇，朝夕肅虔叉手稽首，稟化承風擁護其國，風雨順時，五穀豐熟，毒消災滅，君臣熾盛。其王名迦梨，入山畋獵，馳逐麋鹿，尋其足跡歷菩薩前，王問道士：『獸跡歷茲，其為如行乎？』菩薩默惟：『眾生擾擾，唯為身命，畏死貪生，吾心何異哉？吾儻語王，虐殺不仁，罪與王同；儻云不見，吾為欺矣。』中心恧然低首不云。王即怒曰：『當死乞人，吾現帝王一國之尊，問不時對而佯低頭乎？』其國名揥手爪曰不，菩薩惆悵，揥手爪曰不乎，示王以為不見。曰：『獸跡歷茲而云不見，王勢自在，為不能戮爾乎？』菩薩曰：『吾聽王耳。』王曰：『爾為誰耶？』曰：『吾忍辱人。』王怒拔劍截其右臂。菩薩唸曰：『吾志上道，與時無諍，斯王尚加吾刃，豈況黎庶乎？愿吾得佛必先度之，無令眾生效其為惡也。』王曰：『若為誰乎？』曰：『吾忍辱人。』又截其左手，一問一截，截其腳，截其耳，截其鼻，血若流泉，其痛無量，天地為震動，日即無明。

「四天大王僉然俱臻，同聲恚曰：『斯王酷烈，其為難齊。』謂道士曰：『無以污心。吾等誅王及其妻子，並滅一國，以彰其惡。』道士答曰：『斯何言乎？此殃由吾前世不奉佛教加毒于彼，為惡禍追，猶影之系形矣。昔種之少，而今獲多，吾若順命，禍若天地，累劫受咎，豈可畢哉？』黎民睹變，馳詣首過齊聲而曰：『道士處茲，景祐潤國，禳災滅疫；而斯極愚之君，不知臧否，不明去就，惡加元聖。惟愿聖人，無以吾等報上帝也

現代漢語譯本：他的智慧和美名像香氣一樣傳遍四面八方，上至諸天，下至十方諸佛、緣覺、應儀聖眾，無不讚嘆。釋提桓因、梵天、四大天王、海龍、地祇等，早晚都恭敬地合掌稽首，接受教化，順應風俗，擁護這個國家，使得風調雨順，五穀豐登，消除毒害和災難，君臣都興盛。這個國王名叫迦梨，他入山打獵，追逐麋鹿，循著足跡來到菩薩面前。國王問菩薩：『野獸的足跡經過這裡，它們是往哪裡走的？』菩薩心裡想：『眾生紛紛擾擾，都是爲了自己的生命，害怕死亡，貪戀生存，我的心和他們又有什麼不同呢？如果我告訴國王，他就會殘暴地殺戮，這是不仁的行為，我的罪過就和國王一樣；如果我說沒看見，我就欺騙了他。』他心中感到慚愧，低著頭沒有說話。國王立刻怒道：『你這個該死的乞丐，我身為一國之尊，問你話你卻不及時回答，還假裝低頭嗎？』這個國家的名字叫揥手爪曰不，菩薩感到惆悵，用手勢表示『不知道』，以此來告訴國王他沒有看見。國王說：『野獸的足跡明明經過這裡，你卻說沒看見，我身為國王，難道不能殺了你嗎？』菩薩說：『我聽從您的處置。』國王問：『你是什麼人？』菩薩說：『我是忍辱的人。』國王憤怒地拔出劍砍斷了他的右臂。菩薩心裡想：『我立志追求至高無上的道，不與世人爭鬥，這個國王尚且對我動刀，更何況是普通百姓呢？愿我成佛后一定要先度化他，不要讓眾生效仿他的惡行。』國王又問：『你到底是誰？』菩薩說：『我是忍辱的人。』國王又砍斷了他的左手，每問一次就砍一次，砍斷了他的腳，砍斷了他的耳朵，砍斷了他的鼻子，鮮血像泉水一樣流淌，疼痛無比，天地都為之震動，太陽也失去了光芒。 四大天王都一起趕來，同聲憤怒地說：『這個國王太殘暴了，真是難以匹敵。』他們對菩薩說：『不要讓你的心被玷污。我們誅殺這個國王和他的妻子兒女，並滅掉他的國家，以此來彰顯他的罪惡。』菩薩回答說：『這是什麼話呢？這個災禍是因為我前世不信奉佛教，對他們施加了毒害，作惡招致禍患，就像影子跟隨著形體一樣。過去種下的惡因很少，而現在得到的惡果卻很多，如果我順應命運，災禍就會像天地一樣巨大，累劫都要遭受罪責，怎麼能結束呢？』百姓們看到這種變故，都跑來向菩薩請罪，齊聲說道：『道士您在這裡，吉祥的光輝照耀著我們的國家，消除災難和瘟疫；而這個極其愚蠢的君王，不知道好壞，不明白去留，竟然對聖人施加惡行。只希望聖人您，不要因為我們而報復上帝啊！』

English version: His wisdom and reputation spread like fragrance in all directions, from the heavens above to the Buddhas of the ten directions, Pratyekabuddhas, and the holy assembly, all of whom praised him. Shakra, Brahma, the Four Heavenly Kings, the sea dragons, and the earth deities, morning and evening, respectfully folded their hands and bowed their heads, receiving teachings, following customs, and protecting this country, ensuring favorable weather, abundant harvests, the elimination of poisons and disasters, and the prosperity of both the ruler and his subjects. The king, named Kali, went into the mountains to hunt, chasing deer, and following their tracks, he came before the Bodhisattva. The king asked the Bodhisattva, 'The tracks of beasts have passed through here, where did they go?' The Bodhisattva thought, 'Sentient beings are in turmoil, all for their own lives, fearing death and clinging to existence. How is my heart different from theirs? If I tell the king, he will cruelly kill, which is unrighteous, and my sin will be the same as the king's; if I say I didn't see, I would be deceiving him.' He felt ashamed in his heart and lowered his head without speaking. The king immediately raged, 'You damned beggar, I am the ruler of a country, and when I ask you a question, you don't answer promptly, but pretend to lower your head?' The name of the country was 'Tishouzhua Yuebu'. The Bodhisattva felt distressed and gestured 'I don't know', to show the king that he had not seen. The king said, 'The tracks of beasts clearly passed through here, yet you say you didn't see. As the king, am I not able to kill you?' The Bodhisattva said, 'I will listen to your disposal.' The king asked, 'Who are you?' The Bodhisattva said, 'I am the one who practices patience.' The king angrily drew his sword and cut off his right arm. The Bodhisattva thought, 'I am determined to pursue the supreme path, not to contend with the world. This king has already used a blade against me, how much more so would he treat ordinary people? May I, upon becoming a Buddha, first liberate him, and not let sentient beings imitate his evil deeds.' The king asked again, 'Who are you?' The Bodhisattva said, 'I am the one who practices patience.' The king then cut off his left hand. Each time he asked, he cut off a limb. He cut off his feet, cut off his ears, cut off his nose, and blood flowed like a spring. The pain was immeasurable, and the heavens and earth trembled, and the sun lost its light. The Four Heavenly Kings all arrived together, and in unison, they angrily said, 'This king is too cruel, truly unmatched.' They said to the Bodhisattva, 'Do not let your heart be defiled. We will kill this king and his wife and children, and destroy his country, to show his evil deeds.' The Bodhisattva replied, 'What are you saying? This calamity is because in my past life, I did not believe in Buddhism and inflicted harm upon them. Doing evil brings about misfortune, just like a shadow follows a form. The evil causes I planted in the past were few, but now I receive many evil results. If I follow fate, the calamity will be as vast as the heavens and earth, and I will suffer for countless eons. How can it end?' The people, witnessing this change, all rushed to the Bodhisattva to confess their sins, saying in unison, 'Bodhisattva, your presence here brings auspicious light to our country, eliminating disasters and plagues; but this extremely foolish king, not knowing good from bad, not understanding what to keep and what to discard, has inflicted evil upon a sage. We only hope that you, the sage, will not retaliate against God because of us!'

。』菩薩答曰：『王以無辜之惡痛加吾身，吾心愍之，猶慈母之哀其赤子也；黎庶何過而怨之乎？假有疑望，爾捉吾斷臂以來。』民即捉之，乳湩交流。曰：『吾有慈母之哀，今其信，現於茲。』民睹弘信，靡不稟化，欣懌而退。

「菩薩有弟，亦睹道元，處在異山，以天眼徹視，睹天神鬼龍會議王惡，靡不懷忿。懼兄有損德之心，以神足之兄所。曰：『有所中傷乎？』答曰：『不也。爾欲照吾信。取斷手足耳鼻著其故處，復者即吾信矣。』弟續之即復，兄曰：『吾普慈之信於今著矣。』天神地祇靡不悲喜，稽首稱善，更相勸導，進志高行，受戒而退。自斯之後日月無光，五星失度，妖怪相屬，枯旱谷貴，民困怨其王也。」

佛告諸比丘：「時羼提和者，即吾身是。弟者，彌勒是。王者，羅漢拘鄰是。菩薩法忍度無極行忍辱如是。」

（四五）

「昔者菩薩，生於貧家，貧家不育，以褻裹之，夜無人時，默置四街，並錢一千送著其道。國俗以斯日為吉祥之日，率土野會，君子小人，各以其類盛饌快樂。梵志睹戲，贊會者曰：『嗟於今日會者！別有如粳米純白無糅，厥香苾芬。若夫今日產生男女，貴而且賢。』坐中有一理家，獨而無嗣，聞之默喜，令人四布索棄子者，使問路人曰：『睹有棄子者乎？』路人曰：『有獨母取焉。』使人尋之，得其所在，曰：『吾四姓富而無嗣，爾以兒貢，可獲眾寶。』母曰：『可留錢送兒，從欲索貨。』母獲如志。育兒數月，而婦妊身，曰：『吾以無嗣故育異姓，天授余祚，今以子為？』以褻裹之夜著汫中

現代漢語譯本：菩薩回答說：『大王無緣無故地用惡行加害於我，我心中憐憫他，就像慈母哀憐自己的嬰兒一樣；百姓有什麼過錯而要怨恨他呢？如果有人懷疑，你們可以抓住我斷掉的手臂來看。』百姓就抓住他的斷臂，乳汁立刻流了出來。菩薩說：『我懷有慈母般的哀憐，現在這可以證明了。』百姓看到這真實的證據，沒有不被感化的，都高興地退去了。 菩薩有個弟弟，也看到了道行的根源，住在另一座山上，用天眼觀察，看到天神、鬼、龍都在議論國王的惡行，沒有不懷恨在心的。他擔心哥哥會失去德行，就用神足通來到哥哥那裡。問道：『你受到什麼傷害了嗎？』菩薩回答說：『沒有。你想驗證我的信念嗎？把斷掉的手、腳、耳朵、鼻子放回原來的位置，如果能恢復原狀，那就是我的信念了。』弟弟把它們接上，立刻就恢復了，哥哥說：『我普施慈悲的信念現在已經顯現了。』天神地祇沒有不悲喜交加的，都叩頭稱讚，互相勸勉，立下高遠的志向，接受戒律後退去。從那以後，日月無光，五星執行失常，妖魔鬼怪接連出現，乾旱導致糧食昂貴，百姓困苦怨恨他們的國王。 佛告訴眾比丘：『當時的羼提和，就是我的前身。弟弟，就是彌勒。國王，就是羅漢拘鄰。菩薩的法忍度無極，修行忍辱就是這樣。』 從前，菩薩出生在貧窮的家庭，因為家裡貧困無法養育，就用破布包裹著他，在夜深人靜的時候，悄悄地放在四通八達的街道上，並放了一千錢在旁邊。這個國家的習俗認為這一天是吉祥的日子，全國上下都會舉行野外聚會，君子和小人各自準備豐盛的食物，快樂地慶祝。一位婆羅門看到聚會的場景，讚歎道：『今天聚會的人們啊！就像粳米一樣純白無雜，香氣濃郁。如果今天出生的男女，將來一定會尊貴而且賢能。』在座有一位管家，獨自一人沒有後代，聽到這話心裡暗自高興，就派人四處尋找被遺棄的孩子，讓人問路人說：『看到有被遺棄的孩子嗎？』路人說：『有一個被一位獨身母親抱走了。』管家派人尋找，找到了那個母親，說：『我們四姓人家富有卻沒有後代，你把孩子獻給我們，可以獲得很多財寶。』母親說：『可以留下錢把孩子送給你們，你們想要什麼都可以。』母親如願以償。養育孩子幾個月后，管家的妻子懷孕了，她說：『我因為沒有後代才養育異姓的孩子，上天賜予我福分，現在這個孩子怎麼辦呢？』就用破布包裹著孩子，在夜裡把他放在水溝里。

English version: The Bodhisattva replied, 'The king has unjustly inflicted evil upon me, and my heart pities him, just as a loving mother grieves for her infant; what fault have the common people that they should resent him? If there is any doubt, you may grasp my severed arm.' The people grasped his severed arm, and milk immediately flowed forth. The Bodhisattva said, 'I have the compassion of a loving mother, and now it is proven.' The people, seeing this true evidence, were all converted and happily withdrew. The Bodhisattva had a younger brother, who also saw the root of the Way. He lived on another mountain and, with his heavenly eye, saw the gods, ghosts, and dragons discussing the king's evil deeds, and all were filled with resentment. Fearing that his brother might lose his virtue, he used his divine power to come to his brother. He asked, 'Have you suffered any harm?' The Bodhisattva replied, 'No. Do you want to test my faith? Put the severed hands, feet, ears, and nose back in their original places, and if they are restored, that will be my faith.' The younger brother reattached them, and they were immediately restored. The elder brother said, 'My faith of universal compassion is now manifest.' The gods and earth spirits were all filled with joy and sorrow, bowed their heads in praise, encouraged each other, set high goals, received precepts, and withdrew. From then on, the sun and moon lost their light, the five planets went out of order, monsters appeared one after another, drought caused grain to be expensive, and the people suffered and resented their king. The Buddha told the monks, 'The Kshanti-vadin of that time was my former self. The younger brother was Maitreya. The king was the Arhat Kaundinya. The Bodhisattva's forbearance is immeasurable, and his practice of patience is like this.' In the past, a Bodhisattva was born into a poor family. Because the family was too poor to raise him, they wrapped him in rags and, when no one was around at night, quietly placed him at a crossroads, along with a thousand coins. The custom of the country was to consider this day auspicious, and the whole country would hold outdoor gatherings. Gentlemen and commoners would each prepare lavish feasts and celebrate joyfully. A Brahmin, seeing the scene of the gathering, praised the participants, saying, 'Oh, the people gathered today! They are like pure white rice, without any impurities, and their fragrance is rich. If boys and girls are born today, they will surely be noble and virtuous.' Among those present was a steward, who was alone and had no children. Hearing this, he was secretly pleased and sent people everywhere to look for abandoned children, asking passersby, 'Have you seen any abandoned children?' A passerby said, 'One was taken by a single mother.' The steward sent people to search and found the mother, saying, 'Our four families are wealthy but have no descendants. If you give us the child, you can receive many treasures.' The mother said, 'You can leave the money and give the child to you, and you can have whatever you want.' The mother got what she wanted. After raising the child for several months, the steward's wife became pregnant. She said, 'I raised a child of a different family because I had no descendants. Heaven has granted me blessings, so what should we do with this child now?' She wrapped the child in rags and placed him in a ditch at night.

。家羊日就而乳，牧人尋察睹兒，即嘆曰：『上帝何緣落其子于茲乎？』取歸育之以羊湩乳。四姓覺知，誥曰：『緣竊湩乎？』對曰：『吾獲天之遺子，以湩育之。』四姓悵悔。還育數月，婦遂產男，惡念更生，又復如前以褻裹之著車轍中，兒心存佛三寶，慈向其親。

「晨有商人數百乘車，逕路由茲，牛躓不進，商人察其所以，睹兒驚曰：『天帝之子，何緣在茲乎？』抱著車中，牛進若流，前二十里息牛亭側，有獨母白商人乞曰：『以兒相惠濟吾老窮。』即惠之矣。母育未幾，四姓又聞，愴然而曰：『吾之不仁殘天德乎？』又以眾寶請兒歸家，哽噎自責，等育二兒。數年之間，睹兒之智奇變縱橫，惡念又生曰：『斯明溢度，吾兒否哉，必虜之矣。』褻裹入山，棄著竹中絕食必殞。兒興慈唸曰：『吾后得佛，必濟眾苦矣。』山近溪水，兒自力搖從竹墮地，展轉至其水側。去水二十里，有擔死人𨽁，𨽁有人行取樵，遙見小兒，就視嘆曰：『上帝落其子乎？』抱歸育焉。四姓又聞，厥恨如前，以眾名寶請歸悲泣，並教書數仰觀俯占，眾道之術過目即能，稟性仁孝，言輒導化，國人稱聖，儒士雲集。父兇念生，厥性惡重，前家有冶師去城七里，欲圖殺兒，書敕冶師曰：『昔育此兒，兒入吾家，疾疫相仍，財耗畜死。太卜占云：「兒致此災。」書到極攝，投之火中。』訛命兒曰：『吾年西夕加有重疾，爾到冶師所諦計錢寶，是爾終年之財。』兒受命行，于城門內，睹弟與輩彈胡桃戲，弟曰：『兄來吾之幸矣，為吾復折。』兄曰：『父命當行。』弟曰：『吾請行矣。』奪書之冶師所

現代漢語譯本：家裡的母羊每天都產奶，牧羊人檢視時發現了這個孩子，便感嘆道：『上帝為何將他的孩子遺落在這裡呢？』於是將孩子抱回家，用羊奶餵養。四姓人家得知此事，責問道：『你是不是偷了羊奶？』牧羊人回答說：『我撿到了上天遺落的孩子，用羊奶餵養他。』四姓人家感到懊悔。牧羊人養育了孩子幾個月后，他的妻子生了一個男孩，惡念再次產生，又像之前那樣用骯髒的布包裹著孩子，將他放在車轍中。孩子心中想著佛、法、僧三寶，對他的親人充滿慈愛。 早上，有幾百輛商人的車隊經過這裡，牛卻停滯不前。商人檢視原因，看到孩子后驚呼：『天帝之子，為何會在這裡？』於是將孩子抱到車上，牛便像流水一樣前進。走了二十里路，在休息的亭子旁，一位孤獨的母親向商人乞求說：『把孩子送給我吧，來救濟我這老弱窮困之人。』商人便把孩子給了她。母親養育孩子沒多久，四姓人家又聽說了這件事，悲傷地說：『我們真是不仁，殘害了上天的恩德啊！』於是又用許多珍寶請求把孩子接回家，哽咽著自責，平等地養育兩個孩子。幾年之間，他們看到孩子的智慧奇特多變，惡念又產生了，說道：『這孩子太聰明了，我的孩子比不上他，一定要除掉他。』於是用骯髒的布包裹著孩子，把他扔到山裡，放在竹子里，想讓他斷食而死。孩子心中生起慈悲的念頭，說道：『我將來成佛后，一定要救度眾生脫離苦難。』山靠近溪水，孩子自己用力搖晃，從竹子里掉到地上，滾到溪水邊。離溪水二十里遠的地方，有一個抬著死人棺材的人，這個人去砍柴，遠遠地看到一個小孩，走近一看，感嘆道：『上帝把他的孩子遺落在這裡了嗎？』於是抱回家撫養。四姓人家又聽說了這件事，悔恨如前，用許多珍寶請求把孩子接回家，悲傷地哭泣，並教他讀書寫字，仰觀天文，俯察地理，各種道術，過目就能掌握。孩子天性仁慈孝順，言談舉止都能引導教化他人，國人都稱他為聖人，儒士紛紛前來聚集。父親的兇惡念頭又產生了，他的惡性再次發作，之前家裡有個鐵匠住在城外七里處，父親想殺掉孩子，於是寫信給鐵匠說：『以前養育這個孩子，孩子來到我家后，疾病接連不斷，錢財耗盡，牲畜死亡。太卜占卜說：「孩子帶來了這些災禍。」信送到后，立刻把他扔到火里燒掉。』父親欺騙孩子說：『我年紀大了，又得了重病，你到鐵匠那裡去，仔細清點錢財寶物，那是你一生的財富。』孩子接受命令出發，在城門內，看到弟弟和同伴在玩胡桃遊戲，弟弟說：『哥哥來了，真是我的幸運，為我再折一個吧。』哥哥說：『父親命令我必須去。』弟弟說：『我替你去吧。』於是搶過書信，去了鐵匠那裡。

English version: The family's ewe produced milk daily, and the shepherd, upon inspecting, discovered the child and sighed, 'Why has God abandoned his child here?' He took the child home and nourished him with ewe's milk. The four clans, upon learning of this, questioned, 'Did you steal the milk?' The shepherd replied, 'I found a child left by heaven and nourished him with milk.' The four clans felt remorse. After the shepherd had raised the child for several months, his wife gave birth to a boy. Evil thoughts arose again, and he wrapped the child in dirty cloth as before, placing him in a cart rut. The child held the Three Jewels of Buddhism in his heart and was filled with compassion for his kin. In the morning, a caravan of hundreds of merchants passed by, but the oxen refused to move. The merchants investigated and, upon seeing the child, exclaimed, 'The son of the Heavenly Emperor, why is he here?' They took the child into their cart, and the oxen moved like flowing water. After traveling twenty miles, they stopped at a rest pavilion. A lone mother begged the merchant, 'Give me the child to help my old and impoverished state.' The merchant gave her the child. Not long after the mother raised the child, the four clans heard of it and lamented, 'We are truly unrighteous, harming the grace of heaven!' They used many treasures to request the child's return home, choking with self-reproach, and raised both children equally. Over the years, they saw the child's wisdom was extraordinary and ever-changing. Evil thoughts arose again, saying, 'This child is too clever, my child cannot compare, we must eliminate him.' They wrapped the child in dirty cloth, threw him into the mountains, and placed him in bamboo, intending to starve him to death. The child had a compassionate thought, saying, 'When I become a Buddha, I will surely save all beings from suffering.' The mountain was near a stream, and the child, by his own strength, shook himself from the bamboo and fell to the ground, rolling to the stream's edge. Twenty miles from the stream, a man carrying a coffin was gathering firewood. He saw the child from afar, approached, and sighed, 'Has God abandoned his child here?' He took the child home and raised him. The four clans heard of this again, their regret as before. They used many precious treasures to request the child's return home, weeping with sorrow. They taught him to read and write, to observe the heavens and the earth, and all kinds of Taoist arts, which he mastered at a glance. The child was naturally kind and filial, and his words and actions guided and transformed others. The people of the country called him a sage, and scholars gathered around him. The father's evil thoughts arose again, his wickedness resurfacing. There was a blacksmith living seven miles outside the city. The father wanted to kill the child, so he wrote a letter to the blacksmith, saying, 'When I raised this child, after he came to my house, diseases followed one after another, wealth was depleted, and livestock died. The diviner said, "The child brought these disasters." Upon receiving the letter, immediately throw him into the fire.' The father deceived the child, saying, 'I am old and seriously ill. Go to the blacksmith and carefully count the money and treasures, which are your lifelong wealth.' The child obeyed and set out. Inside the city gate, he saw his younger brother and companions playing with walnuts. The brother said, 'Brother, your arrival is my good fortune, please break another one for me.' The brother said, 'Father ordered me to go.' The brother said, 'Let me go instead.' He snatched the letter and went to the blacksmith.

。冶師承書，投弟於火。父心忪忪而怖，遣使索兒，使睹兄曰：『弟如之乎？』兄如狀對。兄歸陳之，父驛馬追兒已為灰矣。

「父投躬呼天結氣內塞，遂成廢疾。又生毒唸曰：『吾無嗣已，不以斯子為？必欲殺之。』父有邸閣去國千里，仍遣斯兒曰：『彼散吾財，爾往計校。今與邸閣書，囊藏蠟封，爾急以行。』書陰敕曰：『此兒到，急以石縛腰沈之深淵。』兒受命稽首，輕騎進半。道有梵志，與父遙相被服，常相問遺書數往來。梵志有女，女既賢明，深知吉兇天文占候，兒行到梵志所居曰：『吾父所親梵志正在斯止。』謂從者曰：『今欲過修禮之，可乎？』從者曰：『善！』即過覲禮。梵誌喜曰：『吾兄子來。』便命四鄰學士儒生耆德雲集，娛宴歡樂，並咨眾疑靡不欣懌，終日極夜各疲眠寐。女竊睹男，見其腰帶佩囊封之書，默解取還，省讀其辭，悵然而嘆曰：『斯何妖厲，賊害仁子乃至斯乎？』裂書更之，其辭曰：『吾年西垂，重疾日困，彼梵志吾之親友也，厥女既賢且明，古今任為兒匹，極具寶帛娉禮務好小禮大娉，納妻之日，案斯敕矣。』為書畢，開關復之。

「明晨進路，梵志眾儒靡不尋嘆。邸閣得書，承命具禮詣梵志家。梵志夫妻議曰：『夫婚姻之儀，始之於擇行問咎占兆，彼善禮備即吾許焉。今現男不媒禮娉便臻，彼豈將慢乎？』又退宴息曰：『男女為偶，自古然矣。男賢女貞，誠亦難值。』遂納禮會宗，九族嘆曰：『斯榮傳世。』納妻禮成，邸閣馳啟，四姓聞之結疾殊篤。兒聞親疾，哽咽而言：『夫命難保，猶幻非真

冶煉工匠按照書信指示，把弟弟投入火中。父親心中驚恐害怕，派人去尋找兒子，使者見到哥哥問：『弟弟怎麼樣了？』哥哥如實回答。哥哥回去稟告，父親快馬加鞭追趕，兒子已經化為灰燼。 父親捶胸頓足，呼天搶地，氣結于內，於是成了殘疾。又產生惡毒的念頭說：『我沒有後代了，不把這個兒子除掉嗎？一定要殺了他。』父親在離國千里之外的地方有處宅邸，於是派這個兒子去說：『那裡有人散發我的錢財，你前去清點核算。現在給你一封給宅邸的信，用蠟封好藏在袋子里，你趕緊去。』信中暗地裡命令說：『這個兒子到了，立刻用石頭綁住他的腰，把他沉入深淵。』兒子接受命令，磕頭告辭，輕裝快馬走了半路。路上有個婆羅門，和父親遙相呼應，經常互相問候，書信往來。婆羅門有個女兒，女兒既賢惠又聰明，深知吉兇，懂得天文占卜，兒子走到婆羅門住的地方說：『我父親的親家婆羅門就在這裡。』對隨從說：『現在想過去拜訪他，可以嗎？』隨從說：『好！』於是前去拜見。婆羅門高興地說：『我兄長的兒子來了。』便命令四鄰的學士、儒生、耆老聚集，宴飲歡樂，並解答眾人的疑惑，沒有不高興的，整天整夜各自疲憊而睡。女兒偷偷地看到這個男子，見他腰帶上佩戴著封好的書信，默默地解開拿回來，看了信上的內容，悵然嘆息說：『這是什麼妖邪之事，殘害仁義的兒子竟然到了這種地步？』撕毀了書信，更改了內容，內容是：『我年老體衰，重病纏身，那個婆羅門是我的親家，他的女兒既賢惠又聰明，自古以來可以作為兒子的配偶，準備好豐厚的財物作為聘禮，務必隆重地舉行婚禮，在迎娶妻子那天，按照這封信的指示辦理。』寫完信，封好放回原處。 第二天早上繼續趕路，婆羅門和眾儒生無不感嘆。宅邸的人收到信，按照命令準備好禮品到婆羅門家。婆羅門夫妻商議說：『婚姻的禮儀，開始於選擇對象，詢問吉兇，占卜徵兆，如果對方禮儀周全，我們就答應。現在男方沒有媒人，聘禮就到了，他們難道是輕慢我們嗎？』又退下休息說：『男女結為夫妻，自古以來就是這樣。男子賢良，女子貞潔，確實很難遇到。』於是接受聘禮，會見宗族，九族都感嘆說：『這是光耀門楣，可以傳世的喜事。』迎娶妻子禮成，宅邸的人快馬加鞭稟告，四姓聽到后，病情更加嚴重。兒子聽到父親病重，哽咽地說：『人的生命難以保全，就像幻影一樣不是真實的。』

The smelting craftsman, following the letter's instructions, threw the younger brother into the fire. The father was terrified and frightened, and sent someone to look for his son. The messenger saw the elder brother and asked, 'How is your younger brother?' The elder brother truthfully replied. The elder brother returned to report, and the father chased after him on horseback, but the son had already turned to ashes. The father beat his chest and stamped his feet, crying out to the heavens, his grief choking him up, and he became disabled. He then had a malicious thought, saying, 'I have no descendants, shouldn't I get rid of this son? I must kill him.' The father had a mansion a thousand miles away from the country, so he sent this son, saying, 'There are people there squandering my wealth, you go and check the accounts. Here is a letter for the mansion, sealed with wax and hidden in a bag, you must go quickly.' The letter secretly ordered, 'When this son arrives, immediately tie a stone to his waist and sink him into the deep abyss.' The son accepted the order, bowed his head in farewell, and set off on horseback, traveling halfway. On the road, there was a Brahmin, who corresponded with the father from afar, often exchanging greetings and letters. The Brahmin had a daughter, who was both virtuous and intelligent, deeply knowledgeable about good and bad omens, and skilled in astronomy and divination. The son arrived at the Brahmin's residence and said, 'The Brahmin who is my father's friend lives here.' He said to his attendants, 'I would like to visit him, is that alright?' The attendants said, 'Good!' So they went to pay their respects. The Brahmin was pleased and said, 'My brother's son has come.' He then ordered the scholars, Confucianists, and elders from the neighborhood to gather, and they feasted and rejoiced, answering everyone's questions, and everyone was happy. They all went to sleep, exhausted from the day and night. The daughter secretly saw the man, noticing the sealed letter he wore on his belt, and silently untied it and took it back. She read the contents of the letter, and sighed with dismay, saying, 'What a wicked thing, to harm such a virtuous son to this extent?' She tore up the letter and changed the contents, which now read: 'I am old and frail, and my illness is worsening. That Brahmin is my friend, and his daughter is both virtuous and intelligent, and since ancient times, she is suitable to be my son's spouse. Prepare generous gifts as betrothal gifts, and be sure to hold a grand wedding ceremony. On the day of the wedding, follow the instructions in this letter.' After writing the letter, she sealed it and put it back. The next morning, they continued on their journey, and the Brahmin and the scholars all sighed with admiration. The people at the mansion received the letter, and following the instructions, prepared gifts and went to the Brahmin's house. The Brahmin and his wife discussed, saying, 'The rituals of marriage begin with choosing a partner, asking about good and bad omens, and divination. If the other party's rituals are complete, then we will agree. Now the man has arrived without a matchmaker, and the betrothal gifts have arrived, are they perhaps looking down on us?' They then retired to rest, saying, 'Men and women becoming husband and wife has been the way since ancient times. A virtuous man and a chaste woman are indeed hard to find.' So they accepted the betrothal gifts, and met with the clan, and the nine generations all sighed, saying, 'This is a glorious event that will be passed down through the generations.' The wedding ceremony was completed, and the people from the mansion rushed back to report, and the four clans, upon hearing this, became even more ill. The son, upon hearing of his father's illness, choked up and said, 'Human life is hard to preserve, it is like an illusion, not real.'

。』梵志欲擇良日遣還，菩薩內痛不從其云，室家馳歸升堂稽首，妻尋再拜，垂泣而進三步又拜，稱名曰『妾是子男某妻，親召妾為某，當奉宗嗣箕帚之使，盡禮修孝。惟愿大人疾瘳福臻，永保無終之壽，令其展情獲孝婦之德。』四姓結忿內塞而殞。菩薩殯送慈惻哀慕，一國稱孝，喪畢修行馨熏十方。」

佛告諸比丘：「童子者，吾身是也。妻者，俱夷是。四姓者，調達是。菩薩法忍度無極行忍辱如是。」

（四六）

「昔者菩薩為大國王，常以四等育護眾生，聲動遐邇靡不嘆懿。舅亦為王，處在異國，性貪無恥，以兇為健。開士林嘆：『菩薩懷二儀之仁惠。』虛誣謗訕為造訧端，興兵欲奪菩薩國。菩薩群僚僉曰：『寧為天仁賤，不為豺狼貴也。』民曰：『寧為有道之畜，不為無道民矣。』料選武士陳軍振旅，國王登臺觀軍情猥，流淚涕泣交頸曰：『以吾一躬毀兆民之命，國亡難復，人身難獲，吾之遁邁，國境咸康，將誰有患乎？』王與元后俱委國亡。舅入處國，以貪殘為政，戮忠貞、進佞蠱，政苛民困，怨泣相屬，思詠舊君猶孝子之存慈親也。

「王與元妃處於山林，海有邪龍，好妃光顏，化為梵志，訛叉手箕坐垂首靖思，有似道士惟禪定時。王睹欣然，日採果供養。龍伺王行，盜挾妃去，將還海居。路由兩山夾道之徑，山有巨鳥，張翼塞徑，與龍一戰焉。龍為震電擊鳥，墮其右翼，遂獲還海。

「王採果還，不見其妃，悵然而曰：『吾宿行違，殃咎鄰臻乎？』乃執弓持矢，經歷諸山尋求元妃

現代漢語譯本：『梵志』想選擇一個好日子送他回去，菩薩內心痛苦，沒有答應。他的家人跑回家，登上廳堂，跪拜行禮。他的妻子也接著跪拜，流著眼淚向前走了三步又跪拜，自稱說：『我是子男某的妻子，親人叫我某，我應當侍奉宗嗣，做掃地的使女，盡禮修孝。只希望大人您能早日康復，福氣降臨，永遠保持無終的壽命，讓我能盡情表達孝心，獲得孝婦的美德。』四姓之人因憤怒而內心鬱結，最終去世。菩薩為他辦理喪事，慈悲哀悼，全國都稱讚他的孝道。喪事完畢后，菩薩修行，他的美德傳遍十方。 佛告訴眾比丘：『那個童子，就是我的前身。妻子，就是俱夷。四姓之人，就是提婆達多。菩薩以法忍度過無極，修行忍辱就是這樣。』 從前，菩薩是一位大國王，常常用四種平等心來養育保護眾生，他的美名遠播，沒有誰不讚嘆他的美德。他的舅舅也是一位國王，住在別的國家，生性貪婪暴虐，以兇殘為強大。開士們感嘆說：『菩薩懷有天地般的仁慈恩惠。』他的舅舅卻捏造謊言，誹謗誣陷，製造事端，興兵想要奪取菩薩的國家。菩薩的群臣都說：『寧可做天子的仁慈的賤民，也不做豺狼的貴族。』百姓也說：『寧可做有道之君的牲畜，也不做無道之君的百姓。』於是挑選武士，整頓軍隊，準備迎戰。國王登上高臺觀看軍情，悲傷地流著眼淚，哽咽著說：『因為我一個人的緣故，要毀掉這麼多百姓的性命，國家滅亡了就難以恢復，人身也難以獲得，我如果逃走，國家就能平安，又會給誰帶來災禍呢？』於是國王和王后一起放棄了國家逃走了。他的舅舅進入他的國家，用貪婪殘暴的手段治理國家，殺害忠臣，任用奸佞，政治苛刻，百姓困苦，怨聲載道，思念舊君，就像孝子思念慈愛的父母一樣。 國王和王后住在山林里，海里有一條邪龍，喜歡王后的美貌，就化作梵志，假裝雙手合十，像道士一樣垂首靜思。國王看到他很高興，每天採摘果子供養他。龍趁國王外出時，偷走了王后，帶回海里居住。路上經過兩山夾道的小路，山裡有一隻巨大的鳥，張開翅膀堵住了道路，和龍展開了一場戰鬥。龍用閃電擊中了鳥，打落了它的右翼，最終還是把王后帶回了海里。 國王採摘果子回來，沒有看到王后，悵然地說：『難道是我前世的罪過，災禍降臨了嗎？』於是拿著弓箭，走遍群山，尋找王后。

English version: 'The Brahmin' wanted to choose an auspicious day to send him back, but the Bodhisattva was in deep pain and did not agree. His family rushed home, ascended the hall, and prostrated themselves in greeting. His wife also prostrated herself, weeping as she took three steps forward and prostrated again, calling out her name, 'I am the wife of so-and-so, my family calls me so-and-so, I should serve the family lineage, be a maid who sweeps the floor, and fulfill my duties with filial piety. I only wish that you, sir, will recover soon, that blessings will come, and that you will live forever, so that I can fully express my filial piety and gain the virtue of a filial wife.' The four clans, filled with anger and inner turmoil, eventually died. The Bodhisattva arranged the funeral for him, with compassion and mourning, and the whole country praised his filial piety. After the funeral, the Bodhisattva practiced, and his virtues spread in all directions. The Buddha told the monks, 'That boy was my past self. The wife was Kuyi. The four clans were Devadatta. The Bodhisattva endured the immeasurable through Dharma forbearance, and practiced patience in this way.' In the past, the Bodhisattva was a great king, who always nurtured and protected all beings with four equal minds. His fame spread far and wide, and no one did not admire his virtues. His uncle was also a king, living in another country, who was by nature greedy and tyrannical, and considered cruelty to be strength. The scholars sighed, 'The Bodhisattva possesses the benevolence and kindness of heaven and earth.' His uncle, however, fabricated lies, slandered and framed him, created trouble, and raised troops to seize the Bodhisattva's kingdom. The Bodhisattva's ministers all said, 'It is better to be a lowly subject of a benevolent ruler than a noble of a jackal.' The people also said, 'It is better to be the livestock of a virtuous ruler than the people of a wicked one.' So they selected warriors, organized the army, and prepared to fight. The king ascended the high platform to observe the military situation, and with tears streaming down his face, he choked and said, 'Because of me alone, so many people's lives will be destroyed. If the country is destroyed, it will be difficult to recover, and it is difficult to obtain a human body. If I flee, the country will be at peace, and who will suffer?' So the king and queen abandoned the country and fled. His uncle entered his country, and ruled with greed and cruelty, killing loyal ministers, appointing treacherous officials, and the government was harsh, the people were suffering, and they were filled with resentment, longing for their old ruler, just like filial children longing for their loving parents. The king and queen lived in the mountains and forests. There was an evil dragon in the sea, who was fond of the queen's beauty, so he transformed into a Brahmin, pretending to be a Taoist with his hands clasped and his head bowed in meditation. The king was delighted to see him, and every day he picked fruits to offer him. The dragon took advantage of the king's absence, stole the queen, and took her back to his sea dwelling. On the way, they passed through a narrow path between two mountains, where a giant bird blocked the path with its wings, and engaged in a battle with the dragon. The dragon struck the bird with lightning, knocking off its right wing, and finally took the queen back to the sea. The king returned from picking fruit, and not seeing the queen, he said with melancholy, 'Is it because of my past sins that disaster has befallen me?' So he took his bow and arrows, and traveled through the mountains, searching for the queen.

。睹有滎流，尋極其原，見巨獼猴而致哀慟，王愴然曰：『爾復何哀乎？』獼猴曰：『吾與舅氏並肩為王，舅以勢強奪吾眾矣，嗟乎無訴。子今何緣翔茲山岨乎？』菩薩答曰：『吾與爾其憂齊矣！吾又亡妃，未知所之。』猴曰：『子助吾戰，復吾士眾；為子尋之，終必獲矣。』王然之曰：『可。』明日猴與舅戰，王乃彎弓擩矢，股肱勢張，舅遙悚懼，播徊迸馳，猴王眾反，遂命眾曰：『人王元妃，迷在斯山，爾等布索。』猴眾各行，見鳥病翼，鳥曰：『爾等奚求乎？』曰：『人王亡其正妃，吾等尋之。』鳥曰：『龍盜之矣！吾勢無如，今在海中大洲之上。』言畢鳥絕。

「猴王率眾，由徑臨海，憂無以渡。天帝釋即化為獼猴，身病疥㿅，來進曰：『今士眾之多，其逾海沙，何憂不達于彼洲乎？今各復負石杜海，可以為高山，何但通洲而已？』猴王即封之為監，眾從其謀，負石功成，眾得濟度，圍洲累沓。龍作毒霧，猴眾都病無不仆地。二王悵愁，小猴重曰：『令眾病瘳，無勞聖念。』即以天藥傅眾鼻中，眾則奮鼻而興，力勢逾前。龍即興風雲以擁天日，電耀光海，勃怒霹靂震干動地。小猴曰：『人王妙射，夫電耀者即龍矣。發矢除兇，為民招福，眾聖無怨矣。』霆耀電光，王乃放箭，正破龍胸，龍被射死，猴眾稱善。小猴拔龍門鑰，開門出妃，天鬼咸喜。二王俱還本山，更相辭謝，謙光崇讓。

「會舅王死，無有嗣子，臣民奔馳尋求舊君，于彼山阻君臣相見，哀泣俱還，並獲舅國，兆民歡喜稱壽萬歲，大赦寬政，民心欣欣含笑且行

看到有水流淌，（他們）尋找它的源頭，見到一隻巨大的獼猴而感到悲傷，國王悲傷地說：『你又為何悲傷呢？』獼猴說：『我和我的舅舅並肩為王，舅舅仗著勢力強大奪走了我的部眾，唉，沒有地方可以申訴。你現在又為何來到這山崖邊呢？』菩薩回答說：『我和你的憂愁一樣啊！我又失去了我的妃子，不知道她去了哪裡。』獼猴說：『你幫助我作戰，奪回我的部眾；我為你尋找你的妃子，最終一定能找到。』國王同意說：『可以。』第二天，獼猴和他的舅舅作戰，國王於是拉開弓箭，（他的）手臂和腿腳用力張開，舅舅遠遠地感到恐懼，徘徊逃竄，獼猴的部眾反擊，於是命令部眾說：『人王的元妃，迷失在這山中，你們四處搜尋。』獼猴的部眾各自行動，見到一隻翅膀受傷的鳥，鳥說：『你們在尋找什麼呢？』（他們）說：『人王失去了他的正妃，我們正在尋找她。』鳥說：『龍把她偷走了！我沒有辦法對付它，現在她在海中的大洲之上。』說完鳥就死了。 猴王率領部眾，沿著小路來到海邊，擔心沒有辦法渡海。天帝釋就化作一隻身患疥瘡的獼猴，前來進言說：『現在部眾這麼多，比海沙還多，何必擔心不能到達那個洲呢？現在大家各自揹著石頭填海，可以形成高山，何止是通往那個洲呢？』猴王就封他為監工，部眾聽從他的計謀，背石頭的工作完成，部眾得以渡海，包圍了那個洲。龍製造毒霧，獼猴的部眾都生病倒地。兩位國王感到悵惘憂愁，小猴子重複說：『讓部眾的病痊癒，不用您們聖上擔憂。』就用天上的藥物塗在部眾的鼻子里，部眾就振奮精神站了起來，力量比以前更強。龍就興起風雲遮蔽天空，電光照耀大海，憤怒的雷聲震動天地。小猴子說：『人王射箭技術高超，那電光閃耀的就是龍了。發箭除掉兇惡，為百姓招來幸福，眾聖都不會有怨言了。』雷電閃耀，國王就放箭，正好射中龍的胸膛，龍被射死，獼猴的部眾都稱讚好。小猴子拔下龍宮的鑰匙，打開門放出妃子，天神和鬼都感到高興。兩位國王都回到原來的山中，互相辭別感謝，謙虛禮讓。 恰逢舅王去世，沒有後代，臣民奔走尋找舊君，在那山中君臣相見，悲傷哭泣著一起回去，並且獲得了舅舅的國家，百姓歡喜地稱頌萬歲，大赦天下，放寬刑罰，民心欣欣向榮，含笑而行。

Seeing a flowing stream, they sought its source and, upon seeing a giant macaque, felt sorrow. The king said sadly, 'Why are you sorrowful again?' The macaque said, 'My uncle and I were kings together, but my uncle, relying on his power, seized my people. Alas, there is nowhere to appeal. Why have you come to this cliff?' The Bodhisattva replied, 'My sorrow is the same as yours! I have also lost my queen, and I do not know where she has gone.' The macaque said, 'If you help me fight and recover my people, I will help you find your queen, and we will surely find her in the end.' The king agreed, saying, 'Very well.' The next day, the macaque fought with his uncle, and the king drew his bow and arrow, his arms and legs stretched taut. The uncle, from afar, felt fear, hesitated, and fled. The macaque's people counterattacked, and he ordered his people, 'The human king's primary queen is lost in this mountain; search for her everywhere.' The macaque's people went their separate ways and saw a bird with an injured wing. The bird said, 'What are you looking for?' They said, 'The human king has lost his rightful queen, and we are searching for her.' The bird said, 'The dragon has stolen her! I have no way to deal with it. She is now on a large island in the sea.' Having said this, the bird died. The macaque king led his people along a path to the sea, worried about how to cross. The Heavenly Emperor Sakra transformed into a macaque with scabies and came forward, saying, 'Now that there are so many people, more than the sand of the sea, why worry about not reaching that island? Now, let everyone carry stones to fill the sea, and we can create a high mountain, not just a path to that island!' The macaque king appointed him as supervisor, and the people followed his plan. The work of carrying stones was completed, and the people were able to cross the sea and surround the island. The dragon created poisonous fog, and the macaque's people all fell ill and collapsed. The two kings felt dejected and worried. The little macaque repeated, 'Let the people's illness be cured, and do not trouble your holy thoughts.' He then applied heavenly medicine to the people's noses, and the people were invigorated and stood up, their strength greater than before. The dragon then stirred up wind and clouds to block out the sun, lightning illuminated the sea, and angry thunder shook the heavens and the earth. The little macaque said, 'The human king is skilled at archery; the lightning is the dragon. Shoot an arrow to eliminate the evil, bring happiness to the people, and the saints will have no complaints.' As lightning flashed, the king shot an arrow, which struck the dragon's chest. The dragon was killed, and the macaque's people all praised him. The little macaque took the key to the dragon's palace, opened the door, and released the queen. The gods and ghosts were all happy. The two kings returned to their original mountains, bid each other farewell, and expressed their gratitude, showing humility and respect. It happened that the uncle king died, having no heir. The subjects rushed to find their old king. They met in the mountains, and, weeping with sorrow, they returned together, also gaining the uncle's kingdom. The people joyfully proclaimed 'Long live the king,' granted a general amnesty, and relaxed the laws. The people's hearts were joyful, and they went about with smiles.

。王曰：『婦離所天只行一宿，眾有疑望，豈況旬朔乎？還於爾宗事合古儀。』妃曰：『吾雖在穢蟲之窟，猶蓮華居於污泥。吾言有信，地其坼矣。』言畢地裂，曰：『吾信現矣。』王曰：『善哉！夫貞潔者沙門之行。』自斯國內，商人讓利，士者辭位，豪能忍賤，強不陵弱，王之化也。淫婦改操，危命守貞，欺者尚信，巧偽守真，元妃之化也。」

佛告諸比丘：「時國王者，我身是也。妃者，俱夷是。舅者，調達是。天帝釋者，彌勒是也。菩薩法忍度無極行忍辱如是。」

（四七）

「昔者菩薩，身為獼猴，力乾鮮輩，明哲逾人，常懷普慈拯濟眾生。處在深山，登樹採果，睹山谷中有窮陷人，不能自出，數日哀號，呼天乞活。獼猴聞哀，愴為流淚曰：『吾誓求佛，唯為斯類耳。今不出此人，其必窮死。吾當尋岸下谷，負出之也。』遂入幽谷，使人負己，攀草上山置之平地，示其徑路曰：『在爾所之，別去之後慎無為惡也。』出人疲極，就閑臥息。人曰：『處谷饑饉，今出亦然，將何異哉？』心念：『當殺獼猴啖之，以濟吾命。不亦可乎！』以石椎首，血流丹地，猴臥驚起，眩倒緣樹，心無恚意，慈哀愍傷悲其懷惡，自唸曰：『吾勢所不能度者，愿其來世常逢諸佛，信受道教行之得度。世世莫有念惡如斯人也。』」

佛告諸比丘：「獼猴者，吾身是也。谷中人者，調達是。菩薩法忍度無極行忍辱如是

"現代漢語譯本：國王說：『婦人離開她所依附的丈夫只住一晚，眾人都會有所懷疑，更何況是十天半個月呢？還是回到你的宗族，這符合古代的禮儀。』王妃說：『我雖然身處污穢之地，卻像蓮花生長在污泥之中。我說的話如有虛假，大地就會裂開。』話音剛落，地面裂開，她說：『我的誠信已經顯現了。』國王說：『好啊！貞潔是沙門的行為。』從此以後，國內的商人互相讓利，士人辭去官位，富豪能夠忍受貧賤，強者不欺凌弱者，這是國王教化的結果。改變操守，冒著生命危險也要堅守貞潔，欺詐的人也講誠信，狡猾虛偽的人也堅守真誠，這是王妃教化的結果。」， "現代漢語譯本：佛陀告訴眾比丘：『當時的國王，就是我的前身。王妃，就是俱夷。舅舅，就是提婆達多。天帝釋，就是彌勒。菩薩的法忍達到了無極的境界，修行忍辱就是這樣。』", "現代漢語譯本：『從前，菩薩身為獼猴，力量強大，超越同類，聰明智慧勝過常人，常常懷著普遍的慈悲心去救濟眾生。他住在深山裡，爬到樹上採摘果實，看到山谷中有一個人陷入困境，無法自己出來，哀號了好幾天，呼天求活。獼猴聽到哀號聲，悲傷地流下眼淚說：『我發誓要成佛，就是爲了救度這類眾生。現在不救這個人，他一定會死。我應當沿著岸邊下到山谷，把他背出來。』於是他進入幽深的山谷，讓人揹著自己，攀著草爬上山，把他放在平地上，指著道路說：『你沿著這條路走吧，離開之後千萬不要作惡。』被救的人疲憊不堪，就找個地方躺下休息。那人想：『我身處山谷中飢餓難耐，現在出來了也一樣，又有什麼區別呢？』心裡想：『不如殺了這隻獼猴吃掉，來救我的性命，不也是可以的嗎！』於是用石頭砸獼猴的頭，血流到地上，獼猴驚醒，眩暈地倒在樹旁，心中沒有怨恨，只是慈悲憐憫，悲傷他心懷惡念，自己想：『我力量所不能救度的，希望他來世常常遇到諸佛，相信並接受佛的教誨，修行得度。世世代代都不要有像這個人一樣心懷惡念的人。』", "現代漢語譯本：佛陀告訴眾比丘：『獼猴，就是我的前身。山谷中的人，就是提婆達多。菩薩的法忍達到了無極的境界，修行忍辱就是這樣。』" "English version: The king said, 『If a woman leaves her husband for just one night, people will have doubts, let alone ten or twenty days? Return to your clan; this is in accordance with ancient customs.』 The queen said, 『Though I am in a den of filth, I am like a lotus growing in mud. If my words are false, may the earth split open.』 As soon as she finished speaking, the ground split open, and she said, 『My integrity is now manifest.』 The king said, 『Excellent! Chastity is the practice of a Shramana.』 From then on, merchants in the kingdom yielded profits to each other, scholars resigned from their positions, the wealthy could endure poverty, and the strong did not bully the weak. This was the result of the king』s teachings. Changing one』s conduct, risking one』s life to uphold chastity, the deceitful became trustworthy, and the cunning and false became sincere. This was the result of the queen』s teachings.』", "English version: The Buddha told the monks, 『The king at that time was my former self. The queen was Kuji. The uncle was Devadatta. The Lord of the Devas was Maitreya. The Bodhisattva』s forbearance of the Dharma reached the ultimate, and the practice of patience was like this.』", "English version: 『In the past, the Bodhisattva was a monkey, powerful and surpassing his peers, with wisdom and intelligence beyond ordinary people. He always held a universal compassion to save all beings. He lived in the deep mountains, climbing trees to pick fruit. He saw a person trapped in a valley, unable to get out, crying out for days, begging for life. The monkey heard the cries and, with sorrow, shed tears, saying, 『I vowed to become a Buddha, just to save beings like this. If I don』t save this person now, he will surely die. I should go down the valley along the bank and carry him out.』 So he entered the deep valley, had the person carry him, climbed up the mountain by grasping the grass, and placed him on flat ground, pointing out the path, saying, 『Go along this path, and after you leave, be careful not to do evil.』 The rescued person was exhausted and lay down to rest. The person thought, 『I was starving in the valley, and now that I』m out, it』s the same, so what』s the difference?』 He thought, 『Why not kill this monkey and eat it to save my life? Wouldn』t that be okay!』 So he hit the monkey』s head with a stone, and blood flowed onto the ground. The monkey woke up in shock, dizzy and falling by the tree. He had no resentment in his heart, only compassion and pity, saddened by the evil in his heart. He thought to himself, 『Those whom I cannot save with my power, I hope that in their future lives they will always encounter Buddhas, believe and accept the Buddha』s teachings, and practice to attain liberation. May there never be anyone with evil thoughts like this person in any lifetime.』", "English version: The Buddha told the monks, 『The monkey was my former self. The person in the valley was Devadatta. The Bodhisattva』s forbearance of the Dharma reached the ultimate, and the practice of patience was like this.』"

（四八）

「昔者菩薩與阿難俱畢罪為龍，其一龍曰：『惟吾與卿共在海中靡所不睹，寧可俱上陸地遊戲乎？』答曰：『陸地人惡，起逢非常，不可出也。』一龍重曰：『化為小蛇耳。若路無人，尋大道戲；逢人則隱。何所憂乎？』於是相可，俱升遊觀。出水未久。道逢含毒蚖，蚖睹兩蛇厥兇念生，志往犯害，則吐毒喣沫兩蛇。一蛇起意，將欲以威神殺斯毒蚖；一蛇慈心，忍而諫止曰：『夫為高士，當赦眾愚，忍不可忍者，是乃為佛正真之大戒也。』即說偈曰：

「『貪慾為狂夫，　　靡有仁義心， 嫉妒欲害聖，　　唯默忍為安。 非法不軌者，　　內無惻隱心， 慳惡害佈施，　　唯默忍為安。 放逸無戒人，　　酷害懷賊心， 不承順道德，　　唯默忍為安。 背恩無反覆，　　虛飾行諂偽， 是為愚癡極，　　唯默忍為安。』

「一蛇遂稱頌忍德，說偈陳義，一蛇敬受，遂不害蚖。一蛇曰：『吾等還海中，可乎？』相然俱去，奮其威神震天動地，興云降雨變化龍耀，人鬼咸驚，蚖乃惶怖，尸視無知七日絕食。」

佛告諸比丘：「爾時，欲害蚖龍者，阿難是也。說忍法龍者吾，身是也。含毒蚖者，調達是也。菩薩所在世世行忍，雖處禽獸不忘其行也。菩薩法忍度無極行忍辱如是。」

（四九）

「昔者有國名摩天羅，王名難，學通神明，靡幽不睹，覺世非常，曰：『吾身當朽為世糞壤，何國之可保？』捐榮棄樂，服大士之法服，一缽食為足，稟沙門戒，山林為居積三十年

『從前，菩薩和阿難一同受罪變成龍，其中一條龍說：』我們一同在海中，沒有什麼沒見過的，難道可以一起到陸地上游玩嗎？』另一條龍回答說：『陸地上的人很兇惡，如果遇到意外，就不能出來了。』那條龍又說：『我們可以變成小蛇啊。如果路上沒人，就沿著大道玩耍；遇到人就躲起來。有什麼可擔心的呢？』於是他們同意了，一起上岸遊玩。出水沒多久，在路上遇到一條有毒的蚖蛇，蚖蛇看到兩條蛇，就起了兇惡的念頭，想要加害它們，於是吐出毒液噴向兩條蛇。其中一條蛇起了殺心，想要用神力殺死這條毒蚖；另一條蛇心懷慈悲，忍耐著勸阻說：『作為高尚的人，應當寬恕愚昧的人，忍受不能忍受的事情，這才是佛陀真正的偉大戒律。』於是說了偈語： 『貪慾之人像個瘋子，沒有仁義之心，嫉妒想要傷害聖人，只有沉默忍耐才是安穩。 不守法度的人，內心沒有同情心，吝嗇邪惡，妨礙佈施，只有沉默忍耐才是安穩。 放縱不守戒律的人，殘酷傷害，心懷盜賊之心，不遵循道德，只有沉默忍耐才是安穩。 背棄恩情，不思回報，虛偽地奉承諂媚，這是愚癡到了極點，只有沉默忍耐才是安穩。』 一條蛇於是稱讚忍耐的德行，說了偈語闡述道理，另一條蛇恭敬地接受了，於是沒有傷害蚖蛇。一條蛇說：『我們回到海里，可以嗎？』他們同意了，一起離去，施展神威，震天動地，興云降雨，變化成龍，光芒耀眼，人鬼都感到驚恐，蚖蛇嚇得魂不附體，像死了一樣，七天不吃不喝。 佛陀告訴眾比丘：『當時，想要傷害蚖蛇的龍，就是阿難。說忍耐之法的龍，就是我的前身。那條有毒的蚖蛇，就是提婆達多。菩薩無論在哪個世界都奉行忍耐，即使身處禽獸之中也不會忘記修行。菩薩的法忍度是無止境的，修行忍辱就是這樣。』 『從前，有個國家叫摩天羅，國王名叫難，學識通達神明，沒有什麼看不見的，他覺悟到世事無常，說：』我的身體終將腐朽，成為世間的糞土，哪個國家可以長久保有呢？』於是他拋棄榮華富貴，捨棄享樂，穿上大士的法服，用一個缽里的食物就滿足了，接受了沙門的戒律，在山林中居住，積累了三十年。

(48) 'In the past, a Bodhisattva and Ananda were both punished and became dragons. One of the dragons said, 『We have been together in the sea and have seen everything. Shall we go to the land to play?』 The other dragon replied, 『The people on land are evil. If we encounter something unexpected, we cannot escape.』 The first dragon insisted, 『We can transform into small snakes. If there is no one on the road, we can play on the main road; if we encounter people, we can hide. What is there to worry about?』 So they agreed and went ashore to play. Not long after they left the water, they encountered a venomous viper on the road. The viper, seeing the two snakes, had an evil thought and wanted to harm them, so it spat venom at them. One of the snakes had the intention to kill the viper with his divine power; the other snake, with a compassionate heart, endured and advised, 『As noble beings, we should forgive the foolish, and endure the unendurable. This is the true great precept of the Buddha.』 Then he spoke a verse: 『The greedy are like madmen, without benevolence or righteousness. Jealousy seeks to harm the saints, only silence and patience bring peace. Those who do not follow the law, have no compassion in their hearts, are stingy and evil, hindering charity, only silence and patience bring peace. Those who are unrestrained and do not keep the precepts, cruelly harm and harbor thieving hearts, do not follow morality, only silence and patience bring peace. Those who betray kindness and do not repay it, falsely flatter and deceive, this is the height of foolishness, only silence and patience bring peace.』 One snake then praised the virtue of patience, spoke verses to explain the principle, and the other snake respectfully accepted it, so they did not harm the viper. One snake said, 『Shall we return to the sea?』 They agreed and left together, displaying their divine power, shaking the heavens and the earth, creating clouds and rain, transforming into dragons, their radiance dazzling. Both humans and ghosts were terrified, and the viper was so frightened that it was like a corpse, unconscious and without food for seven days. The Buddha told the monks, 『At that time, the dragon who wanted to harm the viper was Ananda. The dragon who spoke of the Dharma of patience was my former self. The venomous viper was Devadatta. Bodhisattvas practice patience in every world, and even when they are in the form of birds and beasts, they do not forget their practice. The Bodhisattva's Dharma of patience is boundless, and the practice of forbearance is like this.』 (49) 'In the past, there was a country called Matianluo, and the king was named Nan. He was learned and understood the divine, and there was nothing he could not see. He realized that the world was impermanent and said, 『My body will eventually decay and become the dust of the world. Which country can be preserved forever?』 So he abandoned his glory and pleasure, put on the robes of a great being, was satisfied with the food in one bowl, accepted the precepts of a Shramana, and lived in the mountains for thirty years.

。樹邊有坑，坑深三十丈。時，有獵者，馳騁尋鹿墮于坑中。時，有鳥、蛇各一，亦驚俱隕焉，體皆毀傷，俱亦困矣。仰天悲號，有孤窮之音。道士愴然，火照見之，涕泣交頸，臨坑告曰：『汝等無憂，吾拔汝重難。』即作長繩懸以登之，三物或銜或持，遂獲全命。俱叩頭謝曰：『吾等命在轉燭，道士仁惠弘普無量，令吾等得睹天日。愿終斯身給眾所乏，以微報重，萬不賽一。』

「道士曰：『吾為國王，國大民多，宮寶婇女諸國為上，愿即響應何求不得？吾以國為怨窟，以色聲香味華服邪念，為六劍截吾身，六箭射吾體，由斯六邪輪轉受苦，三塗酷烈難忍難堪，吾甚厭之。捐國為沙門，愿獲如來、無所著、正真道、最正覺、道法御、天人師，開化群生令還本元，豈但汝等三人而已乎？各還舊居見汝所親，令三自歸無違佛教矣。』

「獵者曰：『處世有年，雖睹儒士積德為善，豈有若佛弟子恕己濟眾，隱處而不揚名者乎？若道士有之，愿至吾家乞微供養。』烏曰：『吾名缽，道士有難，愿呼吾名，吾當馳詣。』蛇曰：『吾名萇，若道士有患，愿呼吾名，必來報恩。』辭畢各退。

「他日，道士之獵者舍，獵者遙見其來，告妻曰：『彼不祥之人來，吾敕汝為饌。』徐徐設之，彼過日中即不食矣。妻睹道士勃然作色，訛留設食，虛談過中。道士退矣，還山睹烏，呼名曰：『缽。』烏問曰：『自何來耶？』曰：『獵者所來。』烏曰：『已食乎？』曰：『彼設未辦而日過中，時不應食故吾退耳。』烏曰：『兇咎之鬼難以慈濟，違仁背恩，兇逆之大也

現代漢語譯本：樹邊有一個深坑，深達三十丈。當時，有一個獵人，騎馬追逐鹿時墜入坑中。同時，有一隻鳥和一條蛇，也因驚嚇一同掉落下來，身體都受了傷，都非常困頓。它們仰天悲號，發出淒涼的聲音。一個道士感到悲傷，用火光照見它們，流著眼淚，走到坑邊告訴它們：『你們不要憂愁，我來解救你們的危難。』他立刻做了一條長繩子，把它們懸吊上來，三樣東西有的用嘴銜著，有的用爪抓著，最終都保全了性命。它們都叩頭感謝說：『我們的生命如同風中殘燭，道士您的仁慈恩惠廣大無邊，讓我們得以重見天日。我們願意終身竭力幫助他人，以微薄之力報答您的大恩，即使這樣也難以報答萬一。』 道士說：『我曾經是國王，國家廣大，人民眾多，宮殿的珍寶和美女在各國中都是頂級的，想要什麼就能得到什麼。但我把國家看作是怨恨的深淵，把美色、聲音、香味、華麗的服飾和邪念，看作是六把砍斷我身體的劍，六支射中我身體的箭。因為這六種邪念，我不斷地在輪迴中受苦，三惡道的痛苦極其殘酷難以忍受，我非常厭惡這些。我放棄了王位，出家做了沙門，希望能夠獲得如來、無所執著、正真之道、最正覺、道法御、天人師的果位，開化眾生讓他們迴歸本源，豈止是你們三個人而已呢？你們各自回到原來的地方去見你們的親人，讓你們都皈依佛門，不要違背佛教的教誨。』 獵人說：『我活在世上多年，雖然看到儒士積累功德行善，但哪裡有像佛弟子那樣寬恕自己、救濟眾人，隱居而不揚名的人呢？如果道士您有這樣的心願，我願意到我家接受您微薄的供養。』鳥說：『我的名字叫缽，道士您如果有難，請呼喚我的名字，我一定立刻趕到。』蛇說：『我的名字叫萇，如果道士您有災禍，請呼喚我的名字，我一定會來報恩。』說完，它們各自離開了。 過了幾天，道士到了獵人的家，獵人遠遠地看見他來了，就告訴妻子說：『那個不吉祥的人來了，我命令你準備飯菜。』妻子慢慢地準備著，道士過了中午就不吃飯了。妻子看到道士臉色不悅，就假意挽留他吃飯，虛情假意地拖延時間過了中午。道士就離開了，回到山上見到烏鴉，呼喚它的名字說：『缽。』烏鴉問：『你從哪裡來？』道士說：『從獵人家裡來。』烏鴉問：『吃過飯了嗎？』道士說：『他們準備飯菜還沒做好，就過了中午，我不應該吃飯，所以我就離開了。』烏鴉說：『兇惡的鬼難以用慈悲來救濟，違背仁義，背棄恩情，真是大逆不道啊！』

English version: There was a pit by the side of a tree, thirty fathoms deep. At that time, there was a hunter who, while chasing a deer, fell into the pit. Simultaneously, a bird and a snake, startled, also fell in, their bodies injured and all of them in distress. They cried out to the sky, their voices filled with sorrow. A Taoist priest, feeling compassion, illuminated them with a fire, and with tears in his eyes, approached the pit and said: 『Do not worry, I will rescue you from your plight.』 He immediately made a long rope and lowered it down, and the three creatures, some holding on with their mouths, others with their claws, were all saved. They all bowed their heads in gratitude, saying: 『Our lives were like flickering candles, but your boundless kindness and compassion, Taoist priest, have allowed us to see the light of day again. We are willing to dedicate our lives to helping others, to repay your great kindness with our meager efforts, though even that would be insufficient.』 The Taoist priest said: 『I was once a king, with a vast country and many people. The treasures and beauties of my palace were the finest in all the lands, and I could have anything I desired. But I saw my kingdom as a pit of resentment, and I saw beauty, sound, fragrance, fine clothes, and evil thoughts as six swords that cut my body, six arrows that pierced my flesh. Because of these six evils, I was constantly suffering in the cycle of rebirth, and the torments of the three evil paths were unbearable. I was disgusted by all of this. I abandoned my kingdom and became a monk, hoping to attain the enlightenment of the Tathagata, the unattached, the true path, the most perfect awakening, the master of the Dharma, the teacher of gods and men, to enlighten all beings and lead them back to their original nature. It is not just about you three. You should each return to your homes and see your families, and take refuge in the Buddha, and not violate the teachings of Buddhism.』 The hunter said: 『I have lived in this world for many years, and although I have seen Confucian scholars accumulate merit and do good deeds, none are like the disciples of the Buddha, who forgive themselves and help others, living in seclusion without seeking fame. If you, Taoist priest, have such a wish, I would be honored to receive you at my home and offer you my humble hospitality.』 The bird said: 『My name is Bowl. If you, Taoist priest, are in trouble, call my name, and I will come immediately.』 The snake said: 『My name is Chang. If you, Taoist priest, are in danger, call my name, and I will surely come to repay your kindness.』 Having said this, they each departed. A few days later, the Taoist priest went to the hunter's house. The hunter saw him coming from afar and told his wife: 『That unlucky person is coming. I order you to prepare food.』 His wife slowly prepared the meal, but the Taoist priest did not eat after noon. The wife, seeing the Taoist priest's displeasure, pretended to urge him to eat, and deliberately delayed the meal past noon. The Taoist priest then left. He returned to the mountain and saw the crow, calling out its name: 『Bowl.』 The crow asked: 『Where have you come from?』 The Taoist priest said: 『From the hunter's house.』 The crow asked: 『Have you eaten?』 The Taoist priest said: 『They had not finished preparing the meal, and it was past noon, so I should not eat, and I left.』 The crow said: 『Evil ghosts are difficult to save with compassion. They violate benevolence and betray kindness. This is a great act of rebellion!』

。吾無飲食，無以供養。留心坐斯，吾須臾還。』飛之般遮國，入王后宮，睹王夫人臥，首飾之中有明月珠。烏銜馳還，以奉道士。

「夫人寐寤，求之不獲，即以上聞。王敕臣民：『有得之者，賞金銀各千斤，牛馬各千首；得不貢者，罪重滅宗。』道士惠獵者，獵者縛而白之。王曰：『汝從何得斯寶乎？』道士深惟：『以狀言之，即一國烏皆死矣；云盜得之，斯非佛弟子也。』默然受拷，杖楚千數，不怨王，不仇彼，弘慈誓曰：『令吾得佛，度眾生諸苦矣。』

「王曰：『取道士埋之，唯出其頭，明日戮焉。』道士乃呼蛇曰：『萇。』蛇曰：『天下無知我名者，唯有道士耳。揚聲相呼，必有以也。』疾邁，見道士若茲，叩頭問曰：『何由致此？』道士具陳厥所由然。蛇流淚曰：『道士仁如天地，尚與禍會，豈況無道，誰將祐之乎？天仁無怨，斯王唯有太子一人，無他儲副，我將入宮咋殺太子，以吾神藥傅之即愈。』蛇夜入宮，咋之即絕。停屍三日，令曰：『有能活太子者，分國而治。』載之山間，當火葬之。行徑歷道士邊，道士曰：『太子何疾而致喪身乎？且無葬矣！吾能活之。』從者聞說，馳以上聞。王心悲喜，重更哀慟曰：『吾赦爾罪，分國為王。』道士以藥傅身，太子忽然興曰：『吾何緣在斯乎？』從者具陳所以。太子還宮，鉅細喜舞。

「分國惠之，一無所受。王寤曰：『分國不受，豈當盜哉？』問：『子何國人？以何見為沙門乎？何從獲珠？行高乃然，忽罹斯患，將以何由？』道士本末陳焉，王為愴然泣淚流面

現代漢語譯本：『我沒有食物和飲料，無法供養你。請留在這裡稍坐，我一會兒就回來。』他飛到般遮國，進入王后宮殿，看到王后正在睡覺，她頭飾中有一顆明月珠。烏鴉銜著珠子飛快地回來，獻給道士。 現代漢語譯本：『王后醒來后，發現珠子不見了，立即上報給國王。國王命令臣民：『誰能找到這顆珠子，賞賜金銀各千斤，牛馬各一千頭；如果得到而不上交，罪責將株連九族。』道士把珠子給了獵人，獵人把他捆綁起來並報告了國王。國王問：『你從哪裡得到這件寶物？』道士心裡想：『如果如實說，全國的烏鴉都會被處死；如果說是偷來的，那就不是佛弟子了。』他默默地接受拷打，捱了上千次鞭打，不怨恨國王，也不仇視獵人，發下宏大的慈悲誓願：『愿我成佛，度脫眾生的一切苦難。』 現代漢語譯本：『國王說：『把道士埋起來，只露出頭，明天處死。』道士於是呼喚蛇說：『萇。』蛇說：『天下沒有人知道我的名字，只有道士知道。大聲呼喚我，一定是有原因的。』它快速趕來，看到道士的慘狀，叩頭問道：『您怎麼會落到如此地步？』道士詳細地講述了事情的經過。蛇流著眼淚說：『道士您如此仁慈，尚且遭遇禍患，何況那些無道之人，誰會保佑他們呢？天道仁慈，不會有怨恨，這個國王只有一個太子，沒有其他繼承人，我將進入宮中咬死太子，然後用我的神藥敷上，他就會痊癒。』蛇夜裡進入宮中，咬了太子，太子立刻斷氣。停屍三天後，國王下令：『誰能救活太子，就分給他一半國土。』人們把太子抬到山間，準備火葬。路過道士身邊時，道士說：『太子得了什麼病而喪命？不要埋葬他！我能救活他。』隨從聽到這話，飛快地報告了國王。國王又悲又喜，更加哀痛地說：『我赦免你的罪，分給你一半國土讓你為王。』道士用藥敷在太子身上，太子突然醒來說：『我怎麼會在這裡？』隨從詳細地講述了事情的經過。太子回到宮中，所有人都歡欣鼓舞。 現代漢語譯本：『國王要分給他一半國土，他一概不接受。國王醒悟說：『分給他國土他都不接受，難道會是偷盜嗎？』於是問：『你是哪個國家的人？為什麼出家當沙門？從哪裡得到那顆珠子？你的品行如此高尚，卻突然遭遇這樣的災難，這到底是怎麼回事？』道士把事情的來龍去脈都說了出來，國王聽后悲傷地流下了眼淚。

English version: 'I have no food or drink to offer you. Please sit here for a moment, and I will return shortly.' He flew to the country of Panchala, entered the queen's palace, and saw the queen sleeping, with a bright moon pearl among her headdress. The crow quickly flew back with the pearl and offered it to the Taoist. English version: 'When the queen awoke, she found the pearl missing and immediately reported it to the king. The king ordered his subjects: 'Whoever finds this pearl will be rewarded with a thousand catties of gold and silver, and a thousand head of cattle and horses; if anyone obtains it and does not hand it over, their entire clan will be punished.' The Taoist gave the pearl to a hunter, who tied him up and reported him to the king. The king asked: 'Where did you get this treasure?' The Taoist thought: 'If I tell the truth, all the crows in the country will be killed; if I say I stole it, I am not a disciple of the Buddha.' He silently accepted the torture, enduring thousands of lashes, without resentment towards the king or hatred for the hunter, and made a great vow of compassion: 'May I become a Buddha and deliver all beings from suffering.' English version: 'The king said: 'Bury the Taoist, leaving only his head exposed, and execute him tomorrow.' The Taoist then called out to a snake, saying: 'Chang.' The snake said: 'No one in the world knows my name except for the Taoist. Calling me out loud must mean there is a reason.' It quickly arrived and, seeing the Taoist's plight, bowed its head and asked: 'How did you come to this?' The Taoist explained the whole situation. The snake, shedding tears, said: 'Taoist, you are so kind, yet you still encounter misfortune. How much more so for the unrighteous, who will protect them? Heaven is benevolent and does not hold grudges. This king has only one prince, no other heir. I will enter the palace and bite the prince to death, then apply my divine medicine, and he will recover.' The snake entered the palace at night, bit the prince, and the prince immediately died. After three days of mourning, the king ordered: 'Whoever can revive the prince will be given half of the kingdom.' People carried the prince to the mountains, preparing for cremation. Passing by the Taoist, the Taoist said: 'What illness caused the prince's death? Do not bury him! I can revive him.' The attendants, hearing this, quickly reported it to the king. The king was both sad and happy, and said with even greater sorrow: 'I pardon your crime and will give you half of the kingdom to rule.' The Taoist applied the medicine to the prince, and the prince suddenly woke up and said: 'How did I get here?' The attendants explained the whole situation. The prince returned to the palace, and everyone rejoiced. English version: 'The king offered him half of the kingdom, but he refused it all. The king realized: 'If he refuses half the kingdom, could he have stolen the pearl?' So he asked: 'What country are you from? Why did you become a monk? Where did you get that pearl? Your conduct is so noble, yet you suddenly encountered such a disaster. How did this happen?' The Taoist explained the whole story, and the king, upon hearing it, wept with sorrow.

。王告獵者曰：『子有功勛於國，悉呼九親來，吾欲重賜之。』親無鉅細皆詣宮門，王曰：『不仁背恩，惡之元首。』盡殺之矣。道士入山學道，精進不惓，命終生天上。」

佛告諸比丘：「時道士者，吾身是也。烏者，鹙鷺子是也。蛇者，阿難是，獵者。調達是。其妻者，懷槃女子是也。菩薩弘仁度無極行忍辱如是。」

（五〇）

「昔者拘深國王名抑迦達，其國廣大，人民熾盛，治國以正，不枉兆民。王有子二人，一男一女，男名須達，女名安阇難，執行清凈，王甚重之。為作金池，二兒入池浴，池中有龜，龜名金，瞽一眼，亦於水戲，觸二兒身，兒驚大呼！王則問其所以？云：『池中有物，觸怖我等。』王怒曰：『池為兒設，何物處之而恐吾兒？』令施罛取之，鬼龍奇怪，趣使得之。罟師得龜，王曰：『當作何殺之？』群臣或言：『斬首。』或言：『生燒。』或言：『剉之作羹。』一臣曰：『斯殺不酷，唯以投大海中，斯所謂酷者也。』龜笑曰：『唯斯酷矣。』王使投之江中。

「龜得免，喜馳詣龍王所，自陳曰：『人王抑迦達有女，端正光華，天女為雙。人王乃心區區，大王欲以女結為媛親。』龍曰：『汝誠乎？』龜曰：『唯然。』為龜具設盛饌皆以寶器，龜曰：『早遣賢臣相尋，吾王欲得其決。』龍遣賢臣十六，從龜至人王城下塹中，龜曰：『汝等止此！吾往上聞。』龜遂遁邁不復來還。十六臣悁悒俱入城見王，王曰：『龍等來為？』對曰：『天王仁惠接臣等，王欲以貴女為吾王妃，故遣臣等來迎

現代漢語譯本：國王告訴獵人說：『你對國家有功勞，把你的所有親戚都叫來，我想要重重賞賜他們。』親戚們無論老少都來到宮門，國王說：『他們是不仁不義、背叛恩情、罪惡的魁首。』就把他們全部殺死了。道士進山修道，精進不懈，命終后就生到天上了。 佛告訴眾比丘：『當時的道士，就是我的前身。烏鴉，是鹙鷺子的前身。蛇，是阿難的前身，獵人，是提婆達多的前身。他的妻子，是懷槃女子的前身。菩薩弘揚仁愛，度化眾生，修行忍辱就是這樣。』 從前，拘深國有位國王名叫抑迦達，他的國家廣大，人民興盛，治理國家公正，不冤枉百姓。國王有兩個孩子，一男一女，男孩名叫須達，女孩名叫安阇難，他們行為清凈，國王非常看重他們。國王為他們建造了一個金池，兩個孩子進入池中洗浴，池中有一隻烏龜，烏龜名叫金，瞎了一隻眼睛，也在水中嬉戲，碰到了兩個孩子的身體，孩子們驚恐地大叫！國王就問他們原因？他們說：『池中有東西，碰觸我們，讓我們害怕。』國王生氣地說：『這個池子是為孩子們建造的，什麼東西敢在這裡讓我的孩子們害怕？』就命令用網去捕捉它，鬼怪龍神之類的東西，很快就把它抓住了。捕魚的人抓到了烏龜，國王說：『要怎麼殺死它？』大臣們有的說：『斬首。』有的說：『活活燒死。』有的說：『剁碎了做羹。』一個大臣說：『這些殺法都不算殘酷，只有把它扔到大海里，那才是最殘酷的。』烏龜笑著說：『只有這個最殘酷。』國王就讓人把它扔到江里。 烏龜得以逃脫，高興地跑到龍王那裡，自己陳述說：『人王抑迦達有個女兒，端莊美麗，光彩照人，天上的仙女也比不上。人王心裡很想和您結親，大王您想娶她為妃子。』龍王說：『你說的真的嗎？』烏龜說：『是真的。』龍王為烏龜準備了豐盛的宴席，都用寶器盛放，烏龜說：『早點派遣賢臣去打探訊息，我們國王想要儘快決定。』龍王派遣了十六位賢臣，跟著烏龜來到人王城下的護城河裡，烏龜說：『你們在這裡等候！我先上去稟報。』烏龜就逃走了，再也沒有回來。十六位大臣憂愁地一起進城見國王，國王說：『龍等來這裡做什麼？』他們回答說：『天王仁慈恩惠地接待我們，國王想要把您的貴女嫁給我們的國王為妃子，所以派遣我們來迎接。』

English version: The king told the hunter, 'You have rendered meritorious service to the country. Summon all your relatives, and I wish to reward them handsomely.' Relatives, regardless of age, all came to the palace gate. The king said, 'They are unrighteous, betraying kindness, and the ringleaders of evil.' He then had them all killed. A Taoist entered the mountains to study the Tao, diligently and tirelessly. Upon his death, he was reborn in heaven. The Buddha told the monks, 'The Taoist of that time was my former self. The crow was the former self of Shariputra. The snake was Ananda, and the hunter was Devadatta. His wife was the former self of the woman of Hwaipan. The Bodhisattva promotes benevolence, liberates beings, and practices patience in this way.' In the past, there was a king named Yikada in the kingdom of Kushima. His kingdom was vast, the people were prosperous, and he governed justly, without wronging the common people. The king had two children, a son and a daughter. The son was named Sudatta, and the daughter was named Anjanan. They practiced purity, and the king valued them greatly. He built a golden pond for them. The two children entered the pond to bathe. In the pond was a turtle named Jin, blind in one eye, who was also playing in the water. It touched the children's bodies, and the children cried out in fear! The king asked them why? They said, 'There is something in the pond that touched us and frightened us.' The king angrily said, 'This pond was built for the children. What dares to be here and frighten my children?' He ordered nets to be used to catch it. The spirits and dragons quickly caught it. The fisherman caught the turtle. The king said, 'How should we kill it?' Some ministers said, 'Behead it.' Others said, 'Burn it alive.' Others said, 'Chop it up and make soup.' One minister said, 'These methods are not cruel enough. Only by throwing it into the sea will it be truly cruel.' The turtle laughed and said, 'Only that is truly cruel.' The king ordered it to be thrown into the river. The turtle escaped and happily went to the Dragon King, telling him, 'King Yikada has a daughter, who is beautiful and radiant, surpassing even celestial maidens. The human king sincerely wishes to form a marriage alliance with you. Your Majesty, you should take her as your queen.' The Dragon King said, 'Is this true?' The turtle said, 'It is true.' The Dragon King prepared a lavish feast for the turtle, all served in precious vessels. The turtle said, 'Send your wise ministers to inquire soon, as our king wishes to make a decision quickly.' The Dragon King sent sixteen wise ministers, who followed the turtle to the moat below the human king's city. The turtle said, 'You wait here! I will go up and report.' The turtle then fled and never returned. The sixteen ministers, worried, entered the city together to see the king. The king said, 'Why have the dragons come?' They replied, 'The Heavenly King has received us with kindness and grace. Our king wishes to marry your noble daughter as his queen, so he has sent us to welcome her.'

。』王怒曰：『豈有人王之女與蛇龍為偶乎？』龍對曰：『大王故遣神龜宣命，臣等不虛來。』王不許之。諸龍變化，令宮中眾物皆為龍，耀繞王前後。王懼叫呼！群臣驚愕，皆詣殿下質問所以。王具說其狀，眾臣僉曰：『豈可以一女之故，而亡國乎？』

「王及群臣臨水送女，遂為龍妃，生男女二人。男名槃達，龍王死，男襲位為王。欲舍世榮之穢，學高行之志，其妻有萬數，皆尋從之，逃避幽隱猶不免焉。登陸地于私梨樹下，隱形變為蛇身槃屈而臥。夜則有燈火之明，在彼樹下數十枚矣，日日雨若干種華，色曜香美非世所睹。

「國人有能厭龍者，名陂圖，入山求龍欲以行乞，睹牧牛兒問其有無。兒曰：『吾見一蛇，槃屈而臥於斯樹下，夜樹上有數十燈火，光明耀曄，華下若雪，色耀香美其為難喻，吾以身附之，亦無賊害之心。』術士曰：『善哉！獲吾愿矣。』則以毒藥涂龍牙齒，牙齒皆落，以杖捶之，皮傷骨折。術士自首至尾以手捋之，其痛無量，亦無怨心，自咎宿行不杇乃致斯禍，誓願曰：『令吾得佛，拯濟群生都使安隱，莫如我今也。』

「術士取龍著小篋中，荷負以行乞丐。每所至國，輒令龍舞，諸國群臣兆民靡不懼之。術士曰：『乞金銀各千斤，奴婢各千人，像馬牛車眾畜事各千數。』每至諸國，所獲皆然。轉入龍王祖父之國，其母及龍兄弟，皆於陸地求之，化為飛鳥依偟王宮。術士至，龍王化為五頭，適欲出舞而見其母兄妹，羞鄙逆縮不復出舞。術士呼之五六，龍遂頓伏。母復為人形，與王相見，陳其本末

現代漢語譯本：國王怒道：『怎麼會有人王的女兒嫁給蛇龍呢？』龍回答說：『大王您派遣神龜傳達命令，我們不是無緣無故來的。』國王不答應。眾龍變化，讓宮中所有東西都變成龍，在國王前後盤旋。國王害怕地大叫！群臣驚愕，都到殿下詢問原因。國王把情況都說了，眾臣都說：『難道可以因為一個女兒的緣故，而導致國家滅亡嗎？』 國王和群臣到水邊送女兒，女兒於是成了龍妃，生了兩個孩子，一男一女。男孩名叫槃達，龍王死後，男孩繼承王位。他想捨棄世俗的榮華，學習高尚的品行，他的妻子有上萬個，都跟隨他，逃避到幽靜隱蔽的地方還是不能免除世俗的煩惱。他登上陸地，在一棵私梨樹下，隱身變成蛇身盤曲而臥。晚上，那棵樹下有幾十個燈火的光亮，每天下著各種各樣的花，顏色鮮艷，香氣美好，不是世間所能見到的。 國人中有一個厭惡龍的人，名叫陂圖，他進山尋找龍，想用它來乞討，遇到一個牧童，問他有沒有見過龍。牧童說：『我看到一條蛇，盤曲在那棵樹下睡覺，晚上樹上有幾十個燈火，光芒耀眼，花落下來像雪一樣，顏色鮮艷，香氣美好，難以形容，我靠近它，它也沒有傷害我的意思。』術士說：『太好了！我如願以償了。』於是用毒藥塗在龍的牙齒上，牙齒都掉了，又用棍子打它，皮傷骨折。術士從頭到尾用手捋它，它疼痛難忍，也沒有怨恨之心，反而責怪自己前世的惡行才導致今天的禍患，發誓說：『如果我能成佛，一定要拯救眾生，讓他們都平安快樂，不再像我今天這樣。』 術士把龍裝在小箱子里，揹著它去乞討。每到一個國家，就讓龍跳舞，各國的群臣百姓沒有不害怕的。術士說：『要金銀各一千斤，奴婢各一千人，大象、馬、牛、車等各種牲畜各一千頭。』每到一個國家，都得到這些東西。轉到龍王祖父的國家，龍的母親和兄弟姐妹，都在陸地上尋找他，變成飛鳥在王宮周圍徘徊。術士到了，龍王變成五個頭，剛要出來跳舞，看到自己的母親和兄弟姐妹，感到羞愧，就縮回去不跳舞了。術士叫了他五六次，龍才趴下。母親又變成人形，和龍王相見，講述了事情的來龍去脈。

English version: The king was furious and said, 'How can a king's daughter marry a serpent dragon?' The dragon replied, 'Your Majesty sent a divine turtle to convey the order, we did not come without reason.' The king refused. The dragons transformed, causing all things in the palace to become dragons, circling around the king. The king cried out in fear! The courtiers were astonished and went to the palace to inquire about the reason. The king explained the situation, and the courtiers all said, 'How can we lose the country for the sake of one daughter?' The king and his courtiers escorted the daughter to the water's edge, and she became a dragon consort, bearing two children, a son and a daughter. The son was named Pandar, and when the dragon king died, the son inherited the throne. He wanted to abandon worldly glory and learn noble conduct. He had tens of thousands of wives, who all followed him, but even in secluded places, they could not escape worldly troubles. He landed on the ground under a private pear tree, concealed himself, and transformed into a serpent, coiled and lying down. At night, there were dozens of lights under that tree, and every day various kinds of flowers fell, their colors bright and their fragrance beautiful, unlike anything seen in the world. Among the people, there was one who detested dragons, named Bitu. He went into the mountains to find a dragon, intending to use it for begging. He met a cowherd and asked if he had seen a dragon. The cowherd said, 'I saw a serpent, coiled and sleeping under that tree. At night, there are dozens of lights on the tree, shining brightly. The flowers fall like snow, their colors bright and their fragrance beautiful, beyond description. I approached it, and it had no intention of harming me.' The sorcerer said, 'Excellent! My wish is fulfilled.' He then applied poison to the dragon's teeth, causing them to fall out. He beat it with a stick, causing its skin to be injured and its bones to be broken. The sorcerer stroked it from head to tail, and although it was in immense pain, it held no resentment. Instead, it blamed its past misdeeds for causing this misfortune, and vowed, 'If I become a Buddha, I will surely save all living beings, so that they may all be peaceful and happy, and not like me today.' The sorcerer put the dragon in a small box and carried it around to beg. Every time he arrived in a country, he would make the dragon dance, and the courtiers and people of each country were all terrified. The sorcerer said, 'I want a thousand catties of gold and silver each, a thousand slaves each, and a thousand each of elephants, horses, cattle, and carts.' Every country he went to, he obtained these things. He then went to the country of the dragon king's grandfather. The dragon's mother and siblings were searching for him on land, transforming into birds and hovering around the palace. When the sorcerer arrived, the dragon king transformed into five heads. He was about to come out and dance, but when he saw his mother and siblings, he felt ashamed and retreated, refusing to dance. The sorcerer called him five or six times, and the dragon finally lay down. The mother transformed back into human form, met with the dragon king, and explained the whole story.

。王及臣民莫不興哀，王欲殺術士，龍請之曰：『吾宿行所種，今當受報，無宜殺之以益后怨，從其所求以施與之。弘慈如斯，佛道可得也。』王即以異國為例，具其所好悉以賜之。

「術士得斯重寶，喜以出國，於他國界逢賊，身見𦵔醢，財物索盡。龍母子與王訣別：『若大王念我呼名，吾則來，無憔悴矣。』王逮臣民臨渚送之，一國哀慟靡不躄踴者也。」

佛告諸比丘：「槃達龍王者，吾身是也。抑迦達國王者，阿難是也。母者，今吾母是也。男弟者，鹙鷺子是也。女妹者，青蓮華除饉女是也。時，酷龍人者，調達是也。菩薩弘慈度無極行忍辱如是。」

（五一）雀王經

「昔者菩薩身為雀王，慈心濟眾有尚慈母，悲彼艱苦情等親離，睹眾稟道喜若己寧，愛育眾生猶護身瘡。有虎食獸，骨柱其齒，病困將終。雀睹其然，心為悲楚曰：『諸佛以食為禍，其果然矣。』入口啄骨，日日若茲。雀口生瘡，身為瘦疵，骨出虎穌。雀飛登樹，說佛經曰：『殺為兇虐，其惡莫大；若彼殺己，豈悅之乎？當恕己度彼，即有春天之仁。仁者普慈，祐報響應；兇虐殘眾，禍尋影追。爾思吾言矣。』虎聞雀誡，勃然恚曰：『爾始離吾口而敢多言乎？』雀睹其不可化，愴然愍之，即速飛去。」

佛告諸比丘：「雀王者，吾身是也。虎者，調達是也。開士世世慈心濟眾，以為惶務猶自憂身。菩薩法忍度無極行忍辱如是。」

（五二）之裸國經

「昔者菩薩，伯叔二人，各資國貨俱之裸鄉。叔曰：『夫福厚者衣食自然，薄祐者展乎筋力

現代漢語譯本：國王和臣民無不悲傷，國王想要殺死術士，龍勸說道：『我過去的行為種下了因，現在應當承受果報，不應該殺他以增加以後的怨恨，應該按照他所要求的給予他。如此弘揚慈悲，佛道是可以得到的。』國王就以其他國家為例，把術士所喜歡的東西都賞賜給他。 術士得到這些珍寶，高興地離開了國家，在其他國家的邊界遇到了強盜，身體被剁成肉醬，財物全部被搶走。龍母子與國王告別：『如果大王想念我們，呼喚我們的名字，我們就會來，不會憔悴的。』國王和臣民在岸邊送別他們，全國悲痛，沒有不頓足跳躍的。 佛告訴眾比丘：『槃達龍王者，就是我的前身。抑迦達國王，就是阿難的前身。母親，就是我現在的母親。男弟，就是舍利弗的前身。女妹，就是蓮花色比丘尼的前身。當時，那個殘暴的龍人，就是提婆達多的前身。菩薩弘揚慈悲，度化眾生，行忍辱，就是這樣。』 現代漢語譯本：從前，菩薩身為雀王，慈悲地救濟大眾，尊敬慈母，悲憫他們的艱苦，如同對待親人離別一樣，看到眾生領悟佛法，就高興得像自己安寧一樣，愛護養育眾生，就像保護自己身上的瘡一樣。有一隻老虎吃野獸，骨頭卡在牙齒里，病痛困苦將要死去。雀王看到這種情況，心裡感到悲傷，說：『諸佛以食物為禍患，果然是這樣啊。』就用嘴啄骨頭，每天都這樣。雀王的嘴巴生了瘡，身體也變得瘦弱，骨頭從老虎的嘴裡出來了。雀王飛到樹上，說佛經道：『殺戮是兇殘暴虐的行為，沒有比這更大的惡行了；如果別人殺自己，自己會高興嗎？應當寬恕自己，也寬恕別人，這樣就有春天般的仁慈。仁慈的人普遍慈愛，福報也會相應而來；兇殘暴虐的人殘害大眾，災禍也會像影子一樣追隨。你們要記住我的話啊。』老虎聽到雀王的勸誡，勃然大怒說：『你剛離開我的嘴巴，就敢多說話嗎？』雀王看到他不可教化，悲傷地憐憫他，就迅速飛走了。 佛告訴眾比丘：『雀王，就是我的前身。老虎，就是提婆達多的前身。開士世世代代慈悲地救濟大眾，把這當作重要的責任，就像自己憂慮自身一樣。菩薩的法忍，度化眾生，行忍辱，就是這樣。』 現代漢語譯本：從前，菩薩是伯叔二人，各自帶著國家的貨物一起去裸體國。叔叔說：『福氣深厚的人，衣食自然充足，福氣淺薄的人，就要付出辛勤的勞動。』

English version: The king and his subjects were all grieved. The king wanted to kill the sorcerer, but the dragon pleaded, 'My past actions have sown the seeds, and now I must bear the consequences. It is not right to kill him and increase future resentment. You should grant him what he asks for. By practicing such great compassion, the path to Buddhahood can be attained.' The king then took other countries as examples and gave the sorcerer all the things he desired. The sorcerer, having obtained these treasures, happily left the country. In another country's territory, he encountered thieves, his body was minced into a paste, and all his possessions were taken. The dragon mother and son bid farewell to the king, saying, 'If Your Majesty misses us, call our names, and we will come, and we will not be distressed.' The king and his subjects saw them off at the shore, and the whole country was in mourning, with everyone stamping their feet and jumping in grief. The Buddha told the monks, 'The dragon king Pāṇḍara was my past self. King Ikṣvāku was Ānanda. The mother was my present mother. The younger brother was Śāriputra. The younger sister was Utpalavarṇā. At that time, the cruel dragon person was Devadatta. The Bodhisattva's great compassion, saving all beings, and practicing patience was like this.' English version: In the past, the Bodhisattva was a sparrow king, compassionately helping the masses, respecting his kind mother, grieving for their hardships as if they were his own family leaving, and rejoicing when he saw beings understanding the Dharma as if he himself were at peace. He cherished and nurtured all beings as if protecting a wound on his own body. There was a tiger that had eaten an animal, and a bone was stuck in its teeth, causing it great pain and nearing death. The sparrow king saw this and felt sorrow, saying, 'The Buddhas consider food a source of trouble, and it is indeed so.' He pecked at the bone with his beak every day. The sparrow king's beak became sore, and his body became thin, but the bone was finally removed from the tiger's mouth. The sparrow king flew to a tree and spoke the Buddha's teachings, saying, 'Killing is a cruel and violent act, and there is no greater evil; if others were to kill oneself, would one be happy? One should forgive oneself and forgive others, and then there will be the kindness of spring. The kind person is universally compassionate, and blessings will follow; the cruel and violent person harms the masses, and disaster will follow like a shadow. You should remember my words.' The tiger, hearing the sparrow king's advice, became enraged and said, 'You have just left my mouth, and you dare to speak so much?' The sparrow king, seeing that he could not be reformed, felt pity for him and quickly flew away. The Buddha told the monks, 'The sparrow king was my past self. The tiger was Devadatta. The Bodhisattva, in every lifetime, compassionately helped the masses, taking it as his important duty, just as he would worry about himself. The Bodhisattva's Dharma patience, saving all beings, and practicing patience was like this.' English version: In the past, the Bodhisattva was two uncles, each carrying goods from their country to the land of the naked people. The uncle said, 'Those with great blessings will naturally have sufficient food and clothing, while those with little blessings must exert their strength.'

。今彼裸鄉，無佛、無法、無沙門眾，可謂無人之土矣，而吾等往，俯仰取其意，豈不難哉？入國隨俗，進退尋儀，柔心言遜，匿明揚愚，大士之慮也。』伯曰：『禮不可虧，德不可退，豈可裸形毀吾舊儀乎？』叔曰：『先聖影則隕身不隕行，戒之常也。內金錶銅，釋儀從時，初譏后嘆，權道之大矣！』遂俱之彼。伯曰：『爾今先入，觀其得失，遣使告誠。』叔曰：『敬諾。』旬日之間使返告伯，曰：『必從俗儀。』伯勃然曰：『釋人從畜，豈君子行乎？叔為，吾不也！』

「其國俗，以月晦十五日夜常為樂，以麻油膏膏首，白土畫身，雜骨瓔頸，兩石相叩，男女攜手，逍遙歌舞；菩薩隨之，國人欣嘆。王愛民敬賓俟相屬，王悉取貨，十倍雇之。伯車乘入國，言以嚴法，輒違民心。王忿民慢，奪財撾捶。叔請乃釋，俱還本國。送叔者被路，罵伯者聒耳。伯恥怒曰：『彼與爾何親？與吾何仇？爾惠吾奪，豈非讒言乎？』結叔帶曰：『自今之後，世世相酷，終不赦爾。』菩薩愴然流淚誓曰：『令吾世世逢佛見法親奉沙門，四恩普覆潤濟眾生，奉伯若己，不違斯誓也。』自此之後，伯輒克叔，叔常濟之。」

佛告諸比丘：「時叔者，吾身是也。伯者，調達是也。菩薩慈柔度無極行忍辱如是。」

（五三）六年守饑畢罪經

「昔者菩薩為大國王，歸命三尊具奉十善，德被遐邇靡不承風，兵刃不施，牢獄無有，風雨時節國豐民富，四表康休，路無怨嗟，華偽小書舉國絕口，六度真化靡人不誦。時有梵志，執操清凈，閑居山林不豫流俗，唯德是務

現代漢語譯本：現在那個裸體之鄉，沒有佛、沒有法、沒有僧眾，可以說是沒有人的地方了，而我們前往，要揣摩他們的意思，豈不是很困難嗎？進入一個國家要遵循當地的風俗，進退都要尋找合適的禮儀，內心要柔和言語要謙遜，隱藏自己的聰明而表現得愚笨，這是大菩薩的考慮。』伯說：『禮儀不可廢棄，德行不可退步，怎麼可以裸露身體毀壞我們原有的禮儀呢？』叔說：『先賢的榜樣是寧可犧牲生命也不放棄自己的行爲準則，這是戒律的常理。內在保持金子的品質，外在表現得像銅一樣，爲了適應時勢而改變禮儀，開始會被譏諷，後來會被讚歎，這是權宜之道的偉大之處啊！』於是他們一起前往那個地方。伯說：『你先進入，觀察他們的得失，然後派人來告訴我。』叔說：『遵命。』十天之內，使者返回告訴伯，說：『必須遵循當地的風俗禮儀。』伯勃然大怒說：『拋棄人的行為而像畜生一樣，這難道是君子的行為嗎？叔去做吧，我不會這樣做的！』 那個國家的風俗，在每個月的最後一天（晦日）和十五日的夜晚常常舉行娛樂活動，用麻油塗抹頭髮，用白土塗抹身體，用雜骨做成項鍊戴在脖子上，互相敲擊石頭，男女手牽著手，自由自在地唱歌跳舞；菩薩也隨同他們一起，國人都感到欣喜讚歎。國王愛護百姓，尊敬賓客，等待著他們前來，國王把所有的貨物都拿出來，用十倍的價格僱傭他們。伯乘坐車子進入那個國家，用嚴厲的法律來管理，總是違背民心。國王憤怒百姓的怠慢，奪取他們的財產並鞭打他們。叔請求才被釋放，他們一起返回自己的國家。送叔的人在路上被攔住，罵伯的人吵得耳朵都快聾了。伯感到羞恥和憤怒說：『他們和你有什麼親近的關係？和我有什麼仇恨？你給予他們恩惠，我卻奪走他們的東西，這難道不是讒言嗎？』他抓住叔的衣帶說：『從今以後，世世代代都要互相殘害，永遠不會饒恕你。』菩薩悲傷地流著眼淚發誓說：『愿我世世代代都能遇到佛，見到佛法，親自侍奉僧眾，讓四種恩惠普遍覆蓋，潤澤救濟眾生，對待伯就像對待自己一樣，絕不違背這個誓言。』從此之後，伯總是克制叔，叔總是幫助他。 佛告訴各位比丘：『當時的叔，就是我的前身。伯，就是提婆達多。菩薩慈悲柔和，修行忍辱到了極點就是這樣。』 過去，菩薩曾是一位大國王，歸依三寶，奉行十善，德行遠播，沒有不順從他的，不使用兵器，沒有監獄，風調雨順，國家富強，百姓安樂，四方安定，路上沒有怨恨和嘆息，虛偽的小書全國都絕口不提，六度真理沒有不誦讀的。當時有一位婆羅門，操守清凈，隱居在山林中不參與世俗的活動，只致力於德行的修養。

English version: 'Now that naked land, without Buddha, without Dharma, without Sangha, can be said to be a land without people, and if we go there, trying to understand their intentions, wouldn't it be very difficult? Entering a country, one must follow local customs, seek proper etiquette in both advance and retreat, have a gentle heart and humble speech, hide one's intelligence and appear foolish, this is the consideration of a great Bodhisattva.' The elder brother said, 'Rituals cannot be abandoned, virtue cannot be regressed, how can we expose our bodies and destroy our original rituals?' The younger brother said, 'The example of the sages is to sacrifice their lives rather than abandon their principles, this is the constant rule of precepts. Internally maintain the quality of gold, externally appear like copper, changing rituals to adapt to the times, initially there will be ridicule, later there will be praise, this is the greatness of expediency!' So they went together to that place. The elder brother said, 'You go in first, observe their gains and losses, and then send someone to inform me.' The younger brother said, 'I will obey.' Within ten days, the messenger returned to inform the elder brother, saying, 'One must follow the local customs and rituals.' The elder brother was furious and said, 'Abandoning human behavior and acting like animals, is this the behavior of a gentleman? You do it, I will not!' The customs of that country were that on the last day of each month (the last day of the lunar month) and the night of the fifteenth, they often held entertainment activities, smearing their hair with sesame oil, painting their bodies with white clay, wearing necklaces made of mixed bones, striking stones against each other, men and women holding hands, freely singing and dancing; the Bodhisattva also joined them, and the people of the country were delighted and praised them. The king loved the people, respected the guests, and waited for them to come, the king took out all the goods and hired them at ten times the price. The elder brother entered the country by carriage, managing with strict laws, always going against the will of the people. The king was angry at the people's negligence, seized their property and whipped them. The younger brother pleaded for their release, and they returned to their own country together. Those who saw the younger brother off were stopped on the road, and those who cursed the elder brother were so loud that their ears were almost deaf. The elder brother felt ashamed and angry and said, 'What close relationship do they have with you? What hatred do they have with me? You give them favors, but I take away their things, isn't this slander?' He grabbed the younger brother's belt and said, 'From now on, we will harm each other for generations, and I will never forgive you.' The Bodhisattva sadly shed tears and vowed, 'May I in every life meet the Buddha, see the Dharma, personally serve the Sangha, let the four kinds of grace universally cover and benefit all living beings, treat the elder brother as I treat myself, and never violate this vow.' From then on, the elder brother always restrained the younger brother, and the younger brother always helped him. The Buddha told the monks, 'The younger brother at that time was my previous life. The elder brother was Devadatta. The Bodhisattva's compassion and gentleness, and the practice of patience to the extreme, is like this.' (53) The Sutra of Completing the Punishment of Six Years of Fasting In the past, the Bodhisattva was a great king, taking refuge in the Three Jewels, practicing the Ten Virtues, his virtue spread far and wide, and no one disobeyed him, he did not use weapons, there were no prisons, the weather was favorable, the country was prosperous, the people were peaceful, the four directions were stable, there were no complaints or sighs on the road, false and trivial books were never mentioned in the whole country, and everyone recited the six perfections. At that time, there was a Brahmin, who was pure in conduct, lived in seclusion in the mountains and did not participate in worldly activities, only focusing on the cultivation of virtue.

。夜渴行飲，誤得國人所種蓮華池水，飲畢意悟曰：『彼買此池，以華奉佛廟，水果自供；吾飲其水，不告其主，斯即盜矣。夫盜之為禍，先入太山，次為畜生，屠賣於市以償宿債。若獲為人，當爲奴婢。吾不如早畢於今，無遺後患矣。』詣闕自告云其犯盜，唯愿大王以法相罪，畢之於今乞后無尤。王告曰：『斯自然之水，不寶之物，何罪之有乎？』對曰：『夫買其宅即有其井，佔其田則惜其草，汲井刈芻非告不取。吾不告而飲，豈非盜耶？愿王處之。』王曰：『國事多故，且坐苑中。』太子令之深處苑內，王事總猥忘之六日。忽然悟曰：『梵志故在乎？疾呼之來。』梵志守戒飢渴六日，之王前立，厥體瘦疵，起而蹌地，王睹流淚曰：『吾過重矣。』王后笑之。王遣人澡浴梵志，具設餚饌，自身供養，叩頭悔過曰：『吾為人君，民饑者吾自饑，寒者即衣單，豈況懷道施德之士乎？一國善士之福，不如高行賢者一人之德，國寧民安，四時順谷豐穰，非戒之德其誰致之乎？』謂道士曰：『飲水不告，罪乃若此，豈況真盜不有重咎乎？以斯赦子，必無後患也。』梵志曰：『大善！受王洪潤矣。』

「自斯之後，生死輪轉無際，至臨得佛不食六年，罪畢道成，以俱夷自解，羅云乃生。太子棄國勤于山林，邪見之徒咸謂狂惑，謗聲非一。太子聞焉，忍斯辱謗，追以慈濟，福隆道成，諸天雲集，稽首承風，帝王臣民靡不歸命。」

佛告諸比丘：「時王者，則吾身是也。夫人者，俱夷是。太子者，羅云是

有個婆羅門，夜裡口渴去取水喝，誤喝了國人種植的蓮花池裡的水。喝完后，他心裡醒悟道：『他們買下這個池塘，用蓮花供奉佛廟，果實自己享用；我喝了他們的水，沒有告訴主人，這就是偷盜了。偷盜的禍患，先墮入太山地獄，然後轉生為畜生，被屠宰在市場上償還前世的債務。如果能獲得人身，也會成為奴婢。我不如現在就結束這一切，不要留下後患。』於是他去王宮自首，說自己犯了偷盜罪，只希望大王依法懲處，現在就結束這一切，請求以後不再有罪過。國王說：『這是自然的水，不是什麼珍貴的東西，有什麼罪呢？』婆羅門回答說：『買下房屋就擁有了井，佔據田地就愛惜那裡的草，汲井水割草不告知就不能取用。我沒有告知就喝了水，難道不是偷盜嗎？希望大王懲處我。』國王說：『國家事務繁忙，你先在苑中坐著吧。』太子把他安排在苑中深處，國王因為政務繁忙，把這件事忘了六天。忽然醒悟道：『那個婆羅門還在嗎？快把他叫來。』婆羅門遵守戒律，飢渴了六天，站在國王面前，身體瘦弱憔悴，起身時跌倒在地。國王看到后流淚說：『我的過錯太大了。』王后嘲笑他。國王派人給婆羅門洗澡，準備了豐盛的飯菜，親自供養，叩頭悔過說：『我作為國君，百姓飢餓我就感到飢餓，百姓寒冷我就感到衣衫單薄，更何況是懷有道義、施行德行的賢士呢？一個國家的善人所帶來的福報，不如一個高尚賢德的人的德行，國家才能安定，百姓才能安樂，四季才能風調雨順，五穀才能豐收，如果不是戒律的德行，誰能做到這些呢？』國王對道士說：『喝水不告知，罪過尚且如此，更何況是真正的偷盜，難道沒有更重的罪過嗎？用這個來赦免你，一定不會有後患了。』婆羅門說：『太好了！我接受大王的恩澤了。』

『從那以後，生死輪迴無邊無際，直到臨近成佛時，六年不吃飯，罪業消除，道業成就，用俱夷的身份自我解脫，羅云才得以出生。太子放棄王位，勤奮修行于山林，那些持有邪見的人都認為他瘋了，誹謗的聲音不止一個。太子聽到這些，忍受這些屈辱和誹謗，用慈悲來救濟他們，福德隆盛，道業成就，諸天神雲集，叩頭接受教誨，帝王臣民沒有不歸順的。』

佛告訴眾比丘：『當時的國王，就是我的前身。那個婆羅門，就是俱夷。太子，就是羅云。』

有個婆羅門，夜裡口渴去喝水，誤喝了國人種植的蓮花池裡的水。喝完后，他心裡醒悟道：『他們買下這個池塘，用蓮花供奉佛廟，果實自己享用；我喝了他們的水，沒有告訴主人，這就是偷盜了。偷盜的禍患，先墮入太山地獄，然後轉生為畜生，被屠宰在市場上償還前世的債務。如果能獲得人身，也會成為奴婢。我不如現在就結束這一切，不要留下後患。』於是他去王宮自首，說自己犯了偷盜罪，只希望大王依法懲處，現在就結束這一切，請求以後不再有罪過。國王說：『這是自然的水，不是什麼珍貴的東西，有什麼罪呢？』婆羅門回答說：『買下房屋就擁有了井，佔據田地就愛惜那裡的草，汲井水割草不告知就不能取用。我沒有告知就喝了水，難道不是偷盜嗎？希望大王懲處我。』國王說：『國家事務繁忙，你先在苑中坐著吧。』太子把他安排在苑中深處，國王因為政務繁忙，把這件事忘了六天。忽然醒悟道：『那個婆羅門還在嗎？快把他叫來。』婆羅門遵守戒律，飢渴了六天，站在國王面前，身體瘦弱憔悴，起身時跌倒在地。國王看到后流淚說：『我的過錯太大了。』王后嘲笑他。國王派人給婆羅門洗澡，準備了豐盛的飯菜，親自供養，叩頭悔過說：『我作為國君，百姓飢餓我就感到飢餓，百姓寒冷我就感到衣衫單薄，更何況是懷有道義、施行德行的賢士呢？一個國家的善人所帶來的福報，不如一個高尚賢德的人的德行，國家才能安定，百姓才能安樂，四季才能風調雨順，五穀才能豐收，如果不是戒律的德行，誰能做到這些呢？』國王對道士說：『喝水不告知，罪過尚且如此，更何況是真正的偷盜，難道沒有更重的罪過嗎？用這個來赦免你，一定不會有後患了。』婆羅門說：『太好了！我接受大王的恩澤了。』

A Brahmin, thirsty at night, went to drink water and mistakenly drank from a lotus pond planted by the people of the country. After drinking, he realized, 'They bought this pond to offer the lotuses to the Buddhist temple, and the fruits for their own use; I drank their water without informing the owner, this is theft. The calamity of theft is that one first falls into Mount Tai hell, then is reborn as a beast, slaughtered in the market to repay past debts. If one is reborn as a human, one will be a slave. I might as well end this now, and not leave any future troubles.' So he went to the palace to confess, saying he had committed theft, and only hoped the king would punish him according to the law, end it now, and ask that there be no more guilt in the future. The king said, 'This is natural water, not a precious thing, what crime is there?' The Brahmin replied, 'Buying a house means owning the well, occupying the land means cherishing the grass there, drawing well water and cutting grass cannot be done without informing. I drank without informing, is this not theft? I hope the king will punish me.' The king said, 'State affairs are busy, sit in the garden for now.' The crown prince arranged for him to stay deep in the garden, and the king, busy with state affairs, forgot about it for six days. Suddenly he realized, 'Is that Brahmin still there? Quickly call him here.' The Brahmin, observing the precepts, had been hungry and thirsty for six days, stood before the king, his body thin and haggard, and fell to the ground when he tried to rise. The king, seeing this, wept and said, 'My fault is too great.' The queen laughed at him. The king sent people to bathe the Brahmin, prepared a sumptuous meal, personally served him, and kowtowed in repentance, saying, 'As a ruler, when my people are hungry, I feel hungry, when they are cold, I feel thinly clad, how much more so for a virtuous person who upholds the Way? The blessings brought by the good people of a country are not as great as the virtue of one noble and virtuous person, only then can the country be stable, the people be at peace, the four seasons be favorable, and the five grains be abundant. If not for the virtue of precepts, who could achieve this?' The king said to the ascetic, 'Drinking water without informing is already such a sin, how much more so for real theft, wouldn't there be a greater punishment? By this, I pardon you, and there will be no future troubles.' The Brahmin said, 'Excellent! I accept the king's great kindness.'

'From then on, the cycle of birth and death was endless, until near the time of becoming a Buddha, he did not eat for six years, his sins were eliminated, his path was accomplished, he liberated himself as Kuli, and Rahula was born. The crown prince abandoned his throne and diligently practiced in the mountains, those with wrong views all thought he was mad, and the slander was not just one. The crown prince heard this, endured the humiliation and slander, and used compassion to save them, his blessings were abundant, his path was accomplished, the gods gathered, bowed their heads to receive teachings, and emperors and subjects all submitted.'

The Buddha told the monks, 'The king at that time was my past self. That Brahmin was Kuli. The crown prince was Rahula.'

。夫崇惡禍追，施德福歸，可不慎哉！王忘道士令餓六日，受罪六年饑饉才息，六日之後王身供養故，今六年殃畢道成。俱夷笑之，今懷羅云六年重病。太子以梵志深著苑內故，六年處於幽冥。愚夫重闇不明去就，以噁心向佛、沙門、梵志，截手拔舌者，斯一世之苦；妄以手捶，虛以口謗，死入太山，太山之鬼拔出其舌，著于熱沙，以牛耕上，又以然釘釘其五體，求死不得。殃惡若此，順行無邪。菩薩法忍度無極行忍辱如是。」

（五四）釋家畢罪經

「昔者菩薩守戒行凈，積功累德，遂獲如來、無所著、正真道、最正覺，游處舍衛國。天龍鬼神、帝王臣民靡不歸宗，蠱道邪術值佛影隆，猶日明盛螢火隱退。貪嫉之興，不睹亡身之火，邪黨構謀，勸女弟子名曰好首，以毀天尊。國人未獲真諦者，有沉吟之疑，心疑諸沙門，王亦怪焉。蠱道貪濁，諍財相訴，濁現禍歸，即時見廢，貞真照現，天人嘆善！王詣精舍頓首悔過，由斯王有慚心，因媒啟問，求佛女妹，結婚姻之固，以絕釋家之怨。眾祐曰：『吾去家為沙門，不豫世業，嫁娶之事，一由父王。』於是遣使者致敬，宣結親之辭。諸釋不許，王曰：『佛處其國爾由往來，明者無怨，愚夫有仇。女吾賤妾之子，何足以致恨乎？』王許曰：『可。』遂成婚姻。有男嗣一，請見諸舅，即之釋國。

「時，佛當還開化諸釋，諸釋欣欣興佛精舍，掘土三尺，以栴檀香填之，撿國眾寶為佛精舍，焜焜奕奕有若天宮，聲聞鄰國靡不躍逸。佛未坐之，而彼庶子入觀曰：『斯精舍之巧、眾珍之妙，唯天帝宮可為匹矣

唉，崇尚邪惡會招致災禍，施行德行會帶來福報，這能不謹慎嗎！國王忘記道士的囑咐，讓他餓了六天，因此遭受了六年饑荒的懲罰才得以平息。六天之後，國王親自供養道士，所以現在六年的災禍結束，道士也修成了正果。俱夷嘲笑他，現在卻因羅云而身患重病六年。太子因為梵志深深地被困在園中，所以六年都處於幽冥之中。愚蠢的人深陷黑暗，不明白去向，以噁心對待佛、沙門、梵志，那些砍手拔舌的人，只是一世的痛苦；妄自用手捶打，虛假地用口誹謗，死後會墮入泰山地獄，泰山的鬼會拔出他們的舌頭，放在熱沙上，用牛耕犁，又用燃燒的釘子釘在他們的五體上，求死都不能。災禍的惡果就是這樣，順應正道，不要邪惡。菩薩的法忍是無止境的，修行忍辱就是這樣。 過去，菩薩持守戒律，行為清凈，積累功德，最終獲得瞭如來、無所著、正真道、最正覺的果位，在舍衛國游化。天龍鬼神、帝王臣民沒有不歸順的，蠱道邪術在佛的光輝下，就像太陽升起時螢火蟲隱退一樣。貪婪嫉妒之心興起，看不到自己滅亡的火焰，邪惡的黨羽陰謀策劃，勸說一位名叫好首的女弟子，去誹謗天尊。國內沒有獲得真諦的人，心中產生了疑慮，懷疑所有的沙門，國王也感到奇怪。蠱道貪婪污濁，爲了爭奪錢財而互相訴訟，污濁顯現，災禍降臨，立刻就被廢除了，貞潔真實顯現，天人都讚歎稱善！國王來到精舍，叩頭懺悔過錯，因此國王有了慚愧之心，通過媒人詢問，想求娶佛的妹妹，結成婚姻，以消除對釋迦族的怨恨。眾祐說：『我出家做了沙門，不參與世俗的事務，嫁娶的事情，都由父王決定。』於是派遣使者致敬，表達結親的意願。諸位釋迦族人不答應，國王說：『佛在他們的國家，他們卻往來於此，明理的人不會有怨恨，愚蠢的人才會結仇。我的女兒只是個卑賤的妾生的，怎麼會引起怨恨呢？』釋迦族人答應說：『可以。』於是就結成了婚姻。生了一個兒子，請求拜見舅舅們，就去了釋迦族國。 當時，佛正要返回去教化釋迦族人，釋迦族人欣喜地興建佛的精舍，挖地三尺，用檀香填滿，蒐集全國的珍寶來建造佛的精舍，光輝燦爛，如同天宮一般，聲聞鄰國沒有不歡欣鼓舞的。佛還沒有坐下，那個庶子進入觀看，說：『這精舍的精巧、眾珍的奇妙，只有天帝的宮殿可以與之相比了！』

Alas, pursuing evil brings disaster, while practicing virtue brings blessings. How can one not be cautious! The king forgot the Taoist's instructions, causing him to go hungry for six days, and thus suffered six years of famine before it subsided. After six days, the king personally provided for the Taoist, so now the six years of calamity are over, and the Taoist has achieved enlightenment. Kuli laughed at him, but now suffers from a serious illness for six years because of Luo Yun. The prince, because the Brahmin was deeply trapped in the garden, has been in the underworld for six years. Foolish people are deeply in the dark, not understanding where to go, and treat the Buddha, monks, and Brahmins with evil intentions. Those who cut off their hands and pull out their tongues suffer only one lifetime of pain; those who recklessly strike with their hands and falsely slander with their mouths will fall into Mount Tai hell after death. The ghosts of Mount Tai will pull out their tongues, place them on hot sand, plow them with oxen, and nail their five bodies with burning nails, making it impossible to die. The consequences of evil are like this; follow the right path and do not be evil. The Bodhisattva's Dharma forbearance is limitless, and practicing patience is like this. In the past, the Bodhisattva upheld the precepts, acted purely, accumulated merit, and finally attained the state of Tathagata, the unattached, the true path, and the most perfect enlightenment, and traveled in Shravasti. Heavenly dragons, ghosts, gods, emperors, ministers, and common people all submitted to him. The evil ways of sorcery, under the Buddha's light, were like fireflies retreating when the sun rises. The rise of greed and jealousy makes one blind to the flames of their own destruction. Evil factions conspired and persuaded a female disciple named Hao Shou to slander the Heavenly Venerable. Those in the country who had not attained the true meaning had doubts in their hearts, suspecting all the monks, and the king also felt strange. The evil ways of sorcery were greedy and corrupt, and they sued each other for money. When corruption appeared, disaster came, and they were immediately abolished. When chastity and truth appeared, the heavens and humans praised it! The king went to the monastery, bowed his head and repented of his mistakes. Therefore, the king felt ashamed and, through a matchmaker, asked to marry the Buddha's younger sister to form a marriage alliance and eliminate the resentment towards the Shakya clan. Zhong You said, 'I have left home to become a monk and do not participate in worldly affairs. Matters of marriage are decided by my father, the king.' So he sent an envoy to pay respects and express his intention to form a marriage alliance. The Shakya people did not agree. The king said, 'The Buddha is in their country, yet they come and go here. Those who understand will not have resentment, only the foolish will hold grudges. My daughter is just a concubine's child, how could she cause resentment?' The Shakya people agreed, saying, 'It is acceptable.' Thus, the marriage was formed. They had a son, who requested to see his uncles, and went to the Shakya kingdom. At that time, the Buddha was about to return to teach the Shakya people. The Shakya people were delighted and built a monastery for the Buddha. They dug three feet into the ground, filled it with sandalwood, and collected the treasures of the country to build the Buddha's monastery. It was magnificent, like a heavenly palace. The neighboring countries of the Shravakas were all overjoyed. Before the Buddha had sat down, the illegitimate son entered to observe and said, 'The ingenuity of this monastery and the wonder of its treasures can only be compared to the palace of the Heavenly Emperor!'

。』曰：『佛未翔茲，吾一坐座，沒命不恨也。』庶子嬖友，名曰頭佉摩，對曰：『夫亦何失？』即升坐矣。釋氏雄士，壯聲呵曰：『眾祐尊座，天帝不臨，何婢之子敢升座乎？』裂坐更興。庶子出，謂其友曰：『斯辱無外矣！吾若為王，爾無忘茲。』友曰：『俱然。』旋守其母欲為太子，母以妖蠱請如子愿。王曰：『古來未聞！無設狂言自招恥也。』妖蠱處內，佞臣巧辭，遂立二嫡分民正治。

「大王崩，位立兩國，民隨所悅，仁兇分流，仁即奉兄，兇馳詣叔。友為相國，修治干戈，軍用眾備，以舊事聞。王曰：『可。』即寵雄將武士就路，睹佛道邊坐乎半枯之樹。王進稽首曰：『佛不坐純生而處半枯，將有由乎？』眾祐曰：『斯樹名釋，吾愛其名，以仁道濟其難，潤其枯惠其生也。』王悵然內恥曰：『佛仁弘普，惠逮草木，豈況人乎？』於是旋軍。相國仰察天文，睹釋氏宿福索禍興，復以聞之。軍又出，未至釋氏城有數里，城中弓弩矢聲猶風雨，幢幡傘蓋斷竿截鬥，裂鎧斬控，士馬震奔靡不失魄。王又奔歸。釋人啟佛：『當那賊何？』曰：『牢關門，廢塹橋。』王又出軍，目連啟言：『吾欲以羅漢威神化為天網，覆城面四十里，王奈釋人何？』眾祐曰：『無奈罪何？』又言：『跳著他方剎土？』曰：『無奈罪何？』目連言：『吾能攘有形，無奈無形罪何？』眾祐曰：『種惡禍生，孰能攘之？取釋氏一子置吾缽下，以效其實。』目連如命。

「釋諸耆舊承教守門，魔化為舊德，呵諸釋曰：『王假塗有所之，爾其絕彼，將益后尤

現代漢語譯本：『（有人）說：『佛陀尚未飛翔到這裡，我（如果）坐上那個座位，即使沒命也不會怨恨。』庶子的寵臣，名叫頭佉摩，回答說：『這又有什麼損失呢？』就登上了座位。釋迦族的勇士，大聲呵斥道：『眾祐的尊位，天帝都不敢輕易降臨，你這個婢女的兒子怎麼敢登上座位？』（於是）推翻座位，重新設定。庶子出來后，對他的朋友說：『這種侮辱真是無以復加！我如果當上國王，你不要忘記這件事。』朋友說：『一定會的。』（庶子）於是就守在他母親身邊，想要成為太子，他母親用妖術蠱惑，請求（國王）如他所愿。國王說：『自古以來沒有聽說過這樣的事！不要胡言亂語，自取其辱。』妖術蠱惑在內，奸佞的臣子巧言令色，於是就立了兩個嫡子，分治百姓。\n\n『大王駕崩后，（國家）分為兩個國家，百姓跟隨自己喜歡的人，仁義和兇殘分道揚鑣，仁義的人就擁戴兄長，兇殘的人就投奔叔父。朋友做了相國，整修兵器，軍用物資充足，把以前的事情稟告了國王。國王說：『可以。』就寵幸勇猛的將領和武士上路，（他們）看到佛陀在路邊坐在一棵半枯的樹下。國王上前叩拜說：『佛陀不坐在完全生長的樹下，而坐在半枯的樹下，這其中有什麼緣由嗎？』眾祐說：『這棵樹名叫釋，我喜愛它的名字，用仁道來救濟它的困難，滋潤它的枯萎，恩惠它的生長。』國王悵然若失，內心感到慚愧，說：『佛陀的仁愛如此廣博，恩惠遍及草木，更何況是人呢？』於是就撤軍了。相國仰觀天象，看到釋迦族宿命的福氣將要引發災禍，又把這件事稟告了國王。軍隊再次出動，還沒到釋迦族的城池幾里地，城中弓弩箭矢的聲音就像風雨一樣，旗幟傘蓋斷裂，鎧甲被斬破，士兵和馬匹驚慌奔逃，魂飛魄散。國王又逃了回去。釋迦族人請示佛陀：『該如何對付那些賊人？』佛陀說：『把門關牢，毀掉護城河上的橋。』國王再次出兵，目連稟告說：『我想要用羅漢的神力化為天網，覆蓋城池方圓四十里，國王又能把釋迦族人怎麼樣呢？』眾祐說：『又能把他們的罪業怎麼樣呢？』目連又說：『讓他們跳到其他國土去？』佛陀說：『又能把他們的罪業怎麼樣呢？』目連說：『我能驅逐有形的，卻不能驅逐無形的罪業。』眾祐說：『種下惡因就會產生禍患，誰能驅逐它呢？把釋迦族的一個孩子放在我的缽下，來驗證這個道理。』目連遵命照辦。\n\n釋迦族的各位長老接受教誨，守衛城門，魔鬼化身為舊時的賢德之人，呵斥釋迦族人說：『國王假裝有事要到別的地方去，你們如果斷絕與他的關係，將會增加以後的禍患。』 現代漢語譯本：』

English version: 『(Someone) said: 『The Buddha has not yet flown here, if I sit on that seat, I will not resent it even if I die.』 The favorite minister of the prince, named Tou Qumo, replied: 『What is the loss in that?』 Then he ascended the seat. The warrior of the Shakya clan, shouted loudly: 『The honored seat of the Buddha, even the Heavenly Emperor does not dare to descend easily, how dare you, the son of a maid, ascend the seat?』 (Then) he overturned the seat and reset it. After the prince came out, he said to his friend: 『This insult is truly unbearable! If I become king, do not forget this matter.』 The friend said: 『Certainly.』 (The prince) then stayed by his mother's side, wanting to become the crown prince, his mother used sorcery to bewitch, requesting (the king) to grant his wish. The king said: 『Such a thing has never been heard of since ancient times! Do not speak nonsense and bring shame upon yourself.』 Sorcery bewitched from within, and the treacherous ministers used clever words, so they established two legitimate sons to govern the people separately.\n\n『After the great king passed away, (the country) was divided into two countries, the people followed those they liked, the benevolent and the cruel went their separate ways, the benevolent people supported the elder brother, and the cruel people went to the uncle. The friend became the prime minister, repaired weapons, and had sufficient military supplies, and reported the previous matter to the king. The king said: 『Okay.』 Then he favored the brave generals and warriors to set out, (they) saw the Buddha sitting under a half-dead tree by the road. The king stepped forward and bowed, saying: 『The Buddha does not sit under a fully grown tree, but sits under a half-dead tree, is there a reason for this?』 The Buddha said: 『This tree is named Shakya, I love its name, I use benevolence to relieve its difficulties, nourish its withered parts, and favor its growth.』 The king was lost in thought, feeling ashamed, and said: 『The Buddha's benevolence is so vast, his favor extends to plants and trees, let alone people?』 So he withdrew his troops. The prime minister looked up at the sky, saw that the Shakya clan's destined fortune was about to cause disaster, and reported this matter to the king again. The army set out again, and before they reached the Shakya clan's city by a few miles, the sound of bows and arrows in the city was like wind and rain, flags and canopies were broken, armor was cut through, soldiers and horses fled in panic, their souls scattered. The king fled back again. The Shakya clan asked the Buddha: 『How should we deal with those thieves?』 The Buddha said: 『Close the gates tightly and destroy the bridges over the moat.』 The king sent out troops again, and Maudgalyayana reported: 『I want to use the divine power of an Arhat to transform into a heavenly net, covering forty miles around the city, what can the king do to the Shakya clan?』 The Buddha said: 『What can he do about their sins?』 Maudgalyayana said again: 『Let them jump to other lands?』 The Buddha said: 『What can he do about their sins?』 Maudgalyayana said: 『I can expel the tangible, but I cannot expel the intangible sins.』 The Buddha said: 『Planting evil causes will bring disaster, who can expel it? Put a child of the Shakya clan under my bowl to verify this principle.』 Maudgalyayana obeyed the order.\n\nThe elders of the Shakya clan accepted the teachings and guarded the city gates, the demon transformed into a former virtuous person, and scolded the Shakya clan, saying: 『The king is pretending to have something to do elsewhere, if you sever your relationship with him, it will increase future disasters.』 English version:』

。佛弟子行，可得爾乎？』魔奮勢拔鑰排門兵入，猶塘決水翻。釋摩南為大將軍，與王先王同師而學，有死友之誓，謂王曰：『住爾兇士一餐之頃，令城中人獲出全命。』王曰：『可。』大將軍臨水向佛，叩頭流淚而曰：『以吾微命請彼少人，愿令十方群生皆奉佛教，恕己濟眾，潤合二儀，無為狼蚖之毒殘賊眾生，若斯無道之王矣。』入水以發纏樹根，有頃命終。王遣使者視之，還如事云。兵入掘地半埋釋人。橫材象牽，概殺之矣，或馬跡，或兵刃。

「佛時首疾，其痛難言。梵王帝釋、四大天王，皆叉手侍，為之痛心。釋人有自歸命三尊者，誦經者，起慈心者。釋有三城，征事未畢，王憶釋摩南殺身請眾命，為之愴然，旋師罷軍，遣使者致敬曰：『士眾疲勞，還國息師。』異日束脩稽首足下。佛教謝，王自愛。使者退，佛視之矣。阿難整法服稽首曰：『佛不虛視，其必有緣。』眾祐曰：『釋罪畢也，王罪興矣。卻後七日，太山鬼以火燒王及其臣民，王罪難救猶釋禍難攘矣。』佛使阿難舉缽，缽下人亦終。佛將諸沙門至梵志講堂，道經諸釋死地，或有已死或折臂髀脛者，睹佛來，或搏頰呻吟云：『歸命佛、歸命法、歸命聖眾，愿十方群生皆獲永康，莫如我等也。』時自然床從地出，其地無間，諸沙門皆坐。佛言：『斯王勃逆，興罪弘廣矣。』又問沙門：『若見屠獵魚網者，獲為飛行皇帝乎？』對曰：『不見。』佛言：『善哉！吾亦不見，以其無四等心惠彼群生故也。』

「王行湖邊，眾入水浴，神化為毒蟲螫其士眾，毒行身黑，或於水中死者，或百步一里死者

現代漢語譯本：『佛陀的弟子修行，可以這樣嗎？』魔王奮力拔出鑰匙，打開城門，士兵涌入，如同決堤的洪水。釋摩南是大將軍，與國王和先王是同門師兄弟，有生死之交的誓言，他對國王說：『請你讓你的兇惡士兵稍等片刻，讓城裡的人能夠保全性命逃出去。』國王說：『可以。』大將軍面向佛陀，跪下磕頭流淚說：『我用我微小的生命來換取這些人的性命，希望十方眾生都能信奉佛教，寬恕自己，救濟大眾，調和天地，不要像狼、蛇一樣殘害眾生，像這樣無道的國王一樣。』說完，他跳入水中，用頭髮纏住樹根，不久就死了。國王派使者去看，使者回來如實稟報。士兵進入城中，挖坑將釋迦族人半埋在土裡。用橫木像拉車一樣碾壓，全部殺死了，有的被馬蹄踩死，有的被刀劍砍死。 當時佛陀頭痛，疼痛難忍。梵天、帝釋、四大天王都叉手侍立，為佛陀的痛苦而感到痛心。釋迦族人中有皈依三寶的，有誦經的，有發起慈悲心的。釋迦族有三座城池，征伐的事情還沒有結束，國王想起釋摩南捨身救眾人的性命，為此感到悲傷，於是撤兵罷戰，派使者向佛陀致敬說：『士兵們疲憊不堪，回國休整。』改日再來拜見佛陀。佛教他要愛惜自己。使者退下後，佛陀看著他。阿難整理好法衣，跪下說：『佛陀不會無緣無故地看，其中必定有緣由。』眾祐說：『釋迦族的罪業已經結束了，國王的罪業開始了。七天之後，泰山鬼會用火焚燒國王和他的臣民，國王的罪業難以救贖，就像釋迦族的災難難以避免一樣。』佛陀讓阿難舉起缽，缽下的人也死了。佛陀帶領眾沙門來到梵志的講堂，經過釋迦族人死難的地方，有的已經死了，有的斷了胳膊、腿，看到佛陀來了，有的拍著臉頰說：『皈依佛、皈依法、皈依僧，愿十方眾生都能獲得永遠的安康，不要像我們這樣。』這時，自然有床從地裡升起，地面沒有縫隙，眾沙門都坐了上去。佛陀說：『這個國王悖逆無道，興起的罪業太大了。』又問沙門：『如果看到屠夫、獵人、漁夫，能成為飛行皇帝嗎？』回答說：『不能。』佛陀說：『說得好！我也看不到，因為他們沒有四種平等心來恩惠眾生。』 國王走到湖邊，眾人下水洗澡，神變化成毒蟲叮咬他的士兵，毒性發作，身體變黑，有的在水中死去，有的走了一百步、一里路就死了。

English version: 'Is this how a Buddha's disciple should act?' The demon king forcefully pulled out the key, opened the city gate, and soldiers poured in like a flood from a breached dam. Shimo Nan was a great general, who had studied with the king and the former king, and had sworn an oath of brotherhood unto death. He said to the king, 'Please let your fierce soldiers wait a moment, so that the people in the city can escape with their lives.' The king said, 'Okay.' The great general faced the Buddha, knelt down, and wept, saying, 'I offer my insignificant life to save these people. May all beings in the ten directions believe in Buddhism, forgive themselves, help the masses, harmonize heaven and earth, and not harm living beings like wolves and snakes, like this unrighteous king.' After speaking, he jumped into the water, wrapped his hair around a tree root, and soon died. The king sent a messenger to check, and the messenger returned and reported the truth. The soldiers entered the city, dug pits, and half-buried the Shakya people in the ground. They used logs to crush them like carts, killing them all. Some were trampled by horses, and some were cut down by swords. At that time, the Buddha had a headache, and the pain was unbearable. Brahma, Indra, and the Four Heavenly Kings all stood with their hands clasped, feeling distressed for the Buddha's pain. Among the Shakya people, some took refuge in the Three Jewels, some recited scriptures, and some developed compassion. The Shakya clan had three cities, and the conquest was not yet finished. The king remembered Shimo Nan sacrificing his life to save the people, and he felt sorrow for this. So he withdrew his troops and sent a messenger to pay respects to the Buddha, saying, 'The soldiers are exhausted, and we will return to our country to rest.' He would come to pay respects to the Buddha another day. Buddhism taught him to cherish himself. After the messenger left, the Buddha looked at him. Ananda adjusted his robes, knelt down, and said, 'The Buddha does not look without a reason; there must be a cause.' Zhong You said, 'The Shakya clan's sins are over, and the king's sins have begun. Seven days later, the Tai Mountain ghost will burn the king and his subjects with fire. The king's sins are difficult to redeem, just as the Shakya clan's disaster was unavoidable.' The Buddha had Ananda raise his bowl, and the person under the bowl also died. The Buddha led the monks to the Brahmin's lecture hall, passing by the place where the Shakya people had died. Some were already dead, and some had broken arms and legs. When they saw the Buddha coming, some slapped their cheeks and said, 'Take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. May all beings in the ten directions attain eternal peace, and not be like us.' At that time, a natural bed rose from the ground, and the ground was seamless. All the monks sat on it. The Buddha said, 'This king is rebellious and has committed great sins.' He also asked the monks, 'If you see butchers, hunters, and fishermen, can they become flying emperors?' They replied, 'No.' The Buddha said, 'Well said! I also do not see it, because they do not have the four equal minds to benefit all beings.' The king went to the lakeside, and the people went into the water to bathe. A god transformed into poisonous insects and stung his soldiers. The poison spread, their bodies turned black, and some died in the water, while others died after walking a hundred steps or a mile.

。且半入國，兇鬼雲集。宮中夜時人聲物鳴，聚居相持，須旦為命，日月薄蝕，星宿失度，怪異首尾，靡不怨王也。王聞佛戒火變之異，內如湯灼，遣使者參其事。佛說如上，使返具聞，國振瓦崩。王會群臣，議言：『或於山，或於水。』遂乘船入海，強富得從，貧羸留國。王內宮人登船上服，望火解衣，脫陽燧珠著服上。其日云興，壅壅曀曀，風雨凌凌，笮絕舟漂，臣民僉曰：『弊王行兇，乃致兇禍。』向中之時日出炙陽燧，陽燧化為火，始自王舟，大山鬼神雲集礔礰，率土生入太山地獄。留在岸者，微怖而全。」

佛於是日興慈心定，諸沙門問阿難：「佛不出乎？」答曰：「一國大喪，佛興慈定，故為不出也。」佛明晨出，諸沙門稽首于地，釋梵四王、諸龍鬼神、帝王臣民稽首就座。阿難整服，問二國禍變之元：「愿釋眾疑，令群生照禍福所由。」佛告阿難：「昔有三國比鄰而王，時，佛去世久遠，經典不修。菩薩所處之國，致有湖池，獲魚無數。近國聞喜，資財來買，魚盡慘還。遠國不知，亦無買心。漁獵國者，今釋三億人死者是也。其一國喜欲買魚者，今一城人恐徒亡財者是也。遠國不聞得魚者，今一城中人不知王來者是也。我時見破魚首，失言可之；今已得佛為三界尊，尚不免首疾之殃，豈況凡庶乎？諸弟子端爾心、興德惠、安群生，恕己濟彼，慎無殺生，盜人財物，淫彼非妻，兩舌惡罵，妄言綺語，嫉妒恚癡，誹謗三尊。禍之大莫尚十惡，福榮之尊夫唯十善矣。殺物者為自殺，活物者為自活。策心念惡、口言惡、身行惡，莫若勞心念道、口言道、身行道

而且（國王）半途進入國境，兇惡的鬼怪就聚集起來。宮中夜晚時分，人聲和各種物體鳴叫的聲音混雜，人們聚在一起互相支撐，必須等到天亮才能保住性命。太陽和月亮的光輝變得暗淡，星辰的執行也失去了規律，各種怪異的現象層出不窮，沒有哪一樣不是在怨恨國王。國王聽說佛陀戒律中關於火災變化的異象，內心如同被開水灼燒一般痛苦，於是派遣使者去了解情況。佛陀講述了上述情況，使者返回后如實稟報，整個國家都為之震動，如同瓦片崩裂一般。國王召集大臣們商議，說道：『或許在山上，或許在水裡。』於是就乘船入海，強壯富有的得以跟隨，貧弱的則被留在國內。國王的後宮嬪妃們登上船后，脫下身上的衣服，解下陽燧珠放在衣服上。當天，雲層涌起，陰沉昏暗，風雨交加，船隻斷裂漂流，臣民們都說：『暴虐的國王作惡多端，才導致了這場災禍。』到了中午時分，太陽照射陽燧珠，陽燧珠化為火焰，火勢從國王的船隻開始蔓延，大山中的鬼神聚集在一起發出霹靂般的響聲，整個國土上的人都墮入了太山地獄。留在岸上的人，雖然有些恐懼，但卻保全了性命。 佛陀在那一天進入慈心禪定，眾沙門問阿難：『佛陀不出來嗎？』阿難回答說：『一個國家發生了大喪，佛陀進入慈心禪定，所以才不出來。』佛陀第二天早晨出來，眾沙門都跪拜在地，釋梵四王、諸龍鬼神、帝王臣民都跪拜就座。阿難整理好衣服，詢問兩國發生災禍的根源：『希望佛陀能解除大家的疑惑，讓眾生明白禍福的由來。』佛陀告訴阿難：『過去有三個國家彼此相鄰，當時，佛陀去世已經很久了，經典也沒有得到修習。菩薩所處的國家，有湖泊池塘，捕獲了無數的魚。鄰近的國家聽說后很高興，帶著錢財來購買，魚賣光了才慘淡地回去。遙遠的國家不知道這件事，也沒有購買的心思。那個捕魚的國家，就是現在死去的三個億人。那個高興地想買魚的國家，就是現在城裡那些擔心白白損失錢財的人。那個遙遠的國家沒有聽說捕到魚的，就是現在城裡那些不知道國王來的人。我當時看到被剖開的魚頭，失口說可以，現在已經得道成佛，成為三界至尊，尚且不能免除頭痛的災禍，更何況是凡夫俗子呢？各位弟子要端正自己的心，發揚德行恩惠，安定眾生，寬恕自己，救濟他人，謹慎不要殺生，盜取別人的財物，姦淫別人的妻子，兩舌惡語，妄言綺語，嫉妒嗔恚愚癡，誹謗佛法僧三寶。禍患最大的莫過於十惡，福報和榮耀的根本在於十善。殺害生物就等於自殺，救活生物就等於自救。策動心念作惡、口說惡言、身體力行惡事，不如勞心念道、口說道理、身體力行道義。』

And when (the king) was halfway into the country, evil ghosts gathered. In the palace at night, the sounds of people and various objects mingled, people huddled together for support, and they had to wait until dawn to save their lives. The light of the sun and moon became dim, the movement of the stars lost its regularity, and all kinds of strange phenomena emerged, none of which were not resentful of the king. The king heard of the strange phenomena of fire changes in the Buddha's precepts, and his heart was as painful as being scalded by boiling water, so he sent messengers to find out the situation. The Buddha explained the above situation, and the messenger returned and reported the truth, and the whole country was shaken, like tiles collapsing. The king summoned his ministers to discuss, saying: 'Perhaps it is on the mountain, perhaps in the water.' So he took a boat to the sea, the strong and wealthy were able to follow, and the weak and poor were left in the country. The king's concubines boarded the ship, took off their clothes, and removed the yangsui beads and placed them on their clothes. On that day, clouds rose, gloomy and dark, with wind and rain, the boat broke and drifted, and the ministers and people all said: 'The tyrannical king has done so many evils, which has led to this disaster.' At noon, the sun shone on the yangsui beads, and the yangsui beads turned into flames, and the fire spread from the king's boat. The ghosts and gods in the mountains gathered and made thunderous noises, and the people of the whole country fell into the Tai Mountain hell. Those who remained on the shore, although somewhat frightened, were spared their lives. On that day, the Buddha entered the Samadhi of Loving-kindness, and the monks asked Ananda: 'Is the Buddha not coming out?' Ananda replied: 'A great funeral has occurred in a country, and the Buddha has entered the Samadhi of Loving-kindness, so he is not coming out.' The Buddha came out the next morning, and the monks all knelt on the ground, and the Four Heavenly Kings, the dragons, ghosts, gods, emperors, ministers, and people all knelt and took their seats. Ananda tidied his clothes and asked about the root cause of the disasters in the two countries: 'I hope the Buddha can dispel everyone's doubts and let all beings understand the origin of good and bad fortune.' The Buddha told Ananda: 'In the past, there were three neighboring countries. At that time, the Buddha had passed away for a long time, and the scriptures had not been practiced. In the country where the Bodhisattva was located, there were lakes and ponds, and countless fish were caught. The neighboring country was very happy to hear about it and came to buy with money, and they returned sadly after the fish were sold out. The distant country did not know about this and had no intention of buying. The country that fished is the three hundred million people who have died now. The country that was happy to buy fish is the people in the city who are now worried about losing their money in vain. The distant country that did not hear about the fish is the people in the city who do not know that the king is coming. When I saw the head of the fish being cut open, I carelessly said it was okay. Now that I have attained Buddhahood and become the supreme one in the three realms, I still cannot avoid the disaster of headaches, let alone ordinary people? All disciples should correct their hearts, promote virtue and kindness, stabilize all beings, forgive themselves, help others, and be careful not to kill, steal other people's property, commit adultery with other people's wives, speak with a double tongue, speak evil words, speak false and flowery words, be jealous, angry, and foolish, and slander the Three Jewels. The greatest disaster is no more than the ten evils, and the root of blessings and glory lies in the ten virtues. Killing living beings is like killing oneself, and saving living beings is like saving oneself. It is better to work hard to think about the Tao, speak the Tao, and practice the Tao than to incite evil thoughts, speak evil words, and do evil deeds.'

。施善福追，為惡禍尋，猶響之應聲影之追形也。睹斯變者，慎勿違春天之仁，而尚豺狼之兇也。」

佛說經竟，四輩弟子、天龍鬼神，皆大歡喜，稽首而去。

六度集經卷第六

精進度無極章第四(此有十九章)

「精進度無極者，厥則云何？精存道奧，進之無怠，臥坐行步，喘息不替。其目彷彿，恒睹諸佛靈像變化立己前矣；厥耳聽聲，恒聞正真垂誨德音。鼻為道香，口為道言，手供道事，足蹈道堂，不替斯志呼吸之間矣。憂愍眾生長夜沸海，洄流輪轉，毒加無救；菩薩憂之，猶至孝之喪親矣。若夫濟眾生之路，前有湯火之難、刃毒之害，投躬危命，喜濟眾難，志逾六冥之徒獲榮華矣。」

（五五）

「昔者菩薩，時為凡人，聞佛名號、相好、道力、功德巍巍，諸天共宗，則高行者眾苦都滅矣。菩薩存想，吟泣無寧，曰：『吾從得天師經典玩誦，執行以致為佛，愈眾生病令還本凈乎？』時佛去世，無除饉眾，莫由受聞。鄰有凡夫其性貪殘，睹菩薩精進志銳，曰：『吾知佛三戒一章，爾欲稟乎？』菩薩聞之，其喜無量，稽首足下，伏地請戒。知偈者曰：『斯為無上正真、最正覺、道法御、天人師之要教也，子欲徒聞之，豈其然乎？』答曰：『請問法儀，厥義何之？』曰：『爾審懇誠者，身毛一孔一針刺之，血流身痛心不悔者，尊教可聞矣

行善的人會得到福報，作惡的人會招致災禍，這就像回聲應和聲音，影子追隨形體一樣。看到這種變化的人，要謹慎，不要違背春天般的仁愛，而崇尚豺狼般的兇殘。 佛陀說完經后，四眾弟子、天龍鬼神，都非常高興，頂禮佛陀后離去。 大正藏第 03 冊 No. 0152 《六度集經》 《六度集經》卷第六 精進度無極章第四（此有十九章） 『精進度無極』，它的含義是什麼呢？精進在於領悟道的奧妙，前進而不懈怠，無論是躺臥、坐立、行走，甚至呼吸之間都不停止。他的眼睛彷彿總是看到諸佛的靈像變化顯現在自己面前；他的耳朵聽到的，總是聽到正真佛陀垂示的教誨之音。他的鼻子聞到的是道的芬芳，他的口說出的是道的話語，他的手做的是道的事業，他的腳踏的是道場，在呼吸之間都不曾改變這樣的志向。他憂慮憐憫眾生在漫長的黑夜裡沉淪苦海，在輪迴中流轉，遭受毒害而無法解脫；菩薩為此憂慮，就像至孝之人失去了親人一樣。如果說要救度眾生，即使前面有湯火的災難、刀刃毒藥的傷害，也要捨身冒險，歡喜地救濟眾生的苦難，這樣的志向勝過那些追求榮華富貴的人。 過去，菩薩曾經是凡人，聽到佛的名號、相好、道力、功德巍巍，諸天都共同尊崇，那麼修行高尚的人的眾多痛苦都會消滅。菩薩思念著，哭泣不止，說：『我從哪裡才能得到天師的經典來研習誦讀，並付諸實踐以成就佛道，從而醫治眾生的疾病，使他們恢復本來的清凈呢？』當時佛陀已經去世，沒有能夠消除饑荒的眾人，也沒有途徑可以聽聞佛法。鄰居有一個凡人，他的本性貪婪殘暴，看到菩薩精進的志向銳利，就說：『我知道佛陀的三戒一章，你想要接受嗎？』菩薩聽到這話，非常高興，頂禮他的腳下，伏在地上請求受戒。知道偈語的人說：『這是無上正真、最正覺、道法之主、天人導師的重要教誨，你只是想徒勞地聽聽，難道是這樣嗎？』菩薩回答說：『請問受戒的儀式，它的意義是什麼？』那人說：『如果你真的懇切誠心，就用針刺你身上一個毛孔，讓血流出來，身體疼痛而內心不後悔，那麼尊貴的教誨就可以讓你聽聞了。』

Those who do good will be rewarded with blessings, and those who do evil will bring upon themselves misfortune, just as an echo responds to a sound and a shadow follows a form. Those who witness such changes should be cautious not to violate the benevolence of spring and instead embrace the ferocity of wolves. After the Buddha finished speaking the sutra, the fourfold assembly of disciples, gods, dragons, and spirits were all greatly delighted, bowed their heads in reverence, and departed. The Fifth Scroll of the Six Paramitas Sutra Taisho Tripitaka Volume 03, No. 0152, Six Paramitas Sutra The Sixth Scroll of the Six Paramitas Sutra Translated by the Monk Kang Senghui of Kangju Kingdom in Wu Chapter Four: The Limitless Perfection of Diligence (This chapter contains nineteen sections) What does 『limitless perfection of diligence』 mean? Diligence lies in comprehending the profound mysteries of the Way, advancing without laziness, whether lying down, sitting, walking, or even breathing. His eyes seem to always see the spiritual images of the Buddhas transforming and appearing before him; his ears always hear the true and righteous teachings of the Buddha. His nose smells the fragrance of the Way, his mouth speaks the words of the Way, his hands perform the deeds of the Way, and his feet tread the path of the Way, never changing this aspiration even in the space of a breath. He worries and pities sentient beings who are sinking in the sea of suffering in the long night, revolving in the cycle of rebirth, suffering from poison without salvation; the Bodhisattva worries about this as if a filial son has lost his parents. If it is said that the path to save sentient beings is ahead, even if there are the calamities of boiling water and fire, the harm of sharp blades and poison, he will risk his life, joyfully saving the suffering of sentient beings, and his aspiration surpasses those who seek glory and wealth. (55) In the past, the Bodhisattva was once an ordinary person. Upon hearing of the Buddha's name, his excellent marks, his power of the Way, and his majestic virtues, which all the gods revered, he knew that the many sufferings of those who practice noble conduct would be extinguished. The Bodhisattva, contemplating this, wept incessantly, saying: 『Where can I obtain the scriptures of the Heavenly Teacher to study and recite, and put them into practice to achieve Buddhahood, thereby healing the illnesses of sentient beings and restoring them to their original purity?』 At that time, the Buddha had already passed away, and there were no means to eliminate the famine of the masses, nor was there a way to hear the Dharma. A neighbor, an ordinary person whose nature was greedy and cruel, saw the Bodhisattva's sharp aspiration for diligence and said: 『I know one chapter of the Buddha's three precepts, do you want to receive it?』 Upon hearing this, the Bodhisattva was overjoyed, bowed at his feet, and prostrated on the ground to request the precepts. The one who knew the verse said: 『This is the essential teaching of the unsurpassed, true, and most enlightened one, the master of the Dharma, the teacher of gods and humans. Do you merely want to hear it in vain? Is that so?』 The Bodhisattva replied: 『Please tell me the ritual of receiving the precepts, what is its meaning?』 The man said: 『If you are truly sincere and earnest, then pierce one pore of your body with a needle, let the blood flow, and if your body is in pain but your heart does not regret it, then the noble teaching can be heard by you.』

。』答曰：『聞佛則殞，吾欣為之，豈況刺身而生存者乎？』即布針以刺身，血若流泉，菩薩喜于聞法，得無痛之定。

「天帝釋睹菩薩志銳，為其愴然，化令舉身一毛孔者有一針矣。其人睹之照厥志高，即授之曰：『守口攝意，身無犯惡，除是三行，得賢徑度。是諸如來、無所著、正真尊、最正覺戒真說也。』菩薩聞戒歡喜稽首，顧視身針霍然不現，顏景弈弈，氣力逾前，天人鬼龍靡不嘆懿。志進行高，踵指相尋，遂致得佛，拯濟眾生。」

佛告諸比丘：「授菩薩偈者，今調達是。調達雖先知佛偈，猶盲執燭照，彼不自明，何益於己？菩薩銳志度無極精進如是。」

（五六）

「昔者菩薩，為獼猴王，常從五百獼猴遊戲。時世枯旱，眾果不豐，其國王城去山不遠，隔以小水，猴王將其眾入苑食果。苑司以聞。王曰：『密守，無令得去。』猴王知之，愴然而曰：『吾為眾長，禍福所由，貪果濟命而更誤眾。』敕其眾曰：『布行求虅。』眾還虅至，競各連續，以其一端縛大樹枝。猴王自繫腰登樹投身，攀彼樹枝，虅短身垂，敕其眾曰：『疾緣虅度。』眾以過畢，兩掖俱絕，墮水邊岸，絕而復甦。國王晨往案行，獲大獼猴，能為人語，叩頭自陳雲：『野獸貪生恃澤附國，時旱果乏，干犯天苑，咎過在我。原赦其餘，蟲身朽肉，可供太官一朝之肴也。』王仰嘆曰：『蟲獸之長，殺身濟眾，有古賢之弘仁。吾為人君，豈能如乎？』為之揮涕，命解其縛，扶著安土，敕一國中恣猴所食，有犯之者罪與賊同

現代漢語譯本：他回答說：『聽說佛法就甘願獻出生命，我很高興這樣做，何況只是刺身而能生存呢？』於是他鋪開針刺自己的身體，血像泉水一樣流淌。菩薩因為聽聞佛法而感到歡喜，進入了無痛的禪定。 天帝釋看到菩薩意志堅定，為他感到悲傷，就變化使得他全身的每個毛孔都有一根針。那人看到后，更加彰顯了他的志向高遠，於是就傳授給他佛法說：『守護口舌，約束意念，身體不犯惡行，去除這三種惡行，就能得到賢聖的捷徑。這是諸如來、無所執著、真正尊貴的、最正覺的戒律真諦。』菩薩聽聞戒律后歡喜地叩頭，回頭看自己的身體，針忽然不見了，容貌煥發，氣力比以前更強，天人鬼龍沒有不讚嘆他的美德的。他意志堅定，修行高尚，腳踏實地，最終成就佛道，救度眾生。 佛告訴眾比丘：『傳授菩薩偈語的人，就是現在的提婆達多。提婆達多雖然先知道佛偈，卻像盲人拿著蠟燭照路，自己不能明白，對自身有什麼好處呢？菩薩意志堅定，精進修行，度過無邊苦海，就是這樣。』 從前，菩薩曾是一隻獼猴王，常常帶領五百隻獼猴一起嬉戲。當時世道乾旱，果實不豐收，獼猴王的王城離山不遠，中間隔著一條小河。猴王就帶領它的族群進入園林吃果子。園林管理員把這件事報告了國王。國王說：『嚴密看守，不要讓它們逃走。』猴王知道了這件事，悲傷地說：『我是族群的首領，禍福都由我而起，貪圖果子來維持生命，反而連累了大家。』於是命令它的族群說：『去尋找藤蔓。』族群找到藤蔓后，競相連線起來，用一端綁在大樹枝上。猴王自己繫在腰上，然後爬上樹，縱身跳下，抓住那樹枝，但藤蔓太短，身體懸空。它命令它的族群說：『快沿著藤蔓過去。』族群都過去後，猴王的腋下都斷裂了，掉在水邊的岸上，昏死過去又甦醒過來。國王早上巡視時，抓到了一隻大獼猴，它能說人話，叩頭自陳說：『野獸貪生，依附貴國，時逢乾旱，果實缺乏，冒犯了天子的園林，過錯在我。請求赦免其餘的猴子，我這蟲身朽肉，可以供太官一頓早飯。』國王仰天感嘆說：『蟲獸的首領，爲了救濟族群而犧牲自己，有古代賢人的弘大仁愛。我作為人君，難道能比得上嗎？』於是為之流淚，命令解開它的束縛，扶它到安全的地方，命令全國上下，任由猴子吃食，有違犯的人，罪同盜賊。

English version: He replied, 'Hearing the Buddha's teachings, I would gladly give up my life. How much more so would I do it if it meant only piercing my body and surviving?' Then he spread out needles to pierce his body, and blood flowed like a spring. The Bodhisattva, delighted to hear the Dharma, entered a state of painless concentration. The Heavenly Emperor Sakra, seeing the Bodhisattva's resolute will, felt sorrow for him and transformed it so that each pore of his body had a needle. When the man saw this, it further highlighted his lofty aspirations, and he was then taught the Dharma, saying, 'Guard your mouth, restrain your mind, and do not commit evil with your body. By eliminating these three evil actions, you can attain the path of the wise. This is the true teaching of the precepts of all Tathagatas, the unattached, the truly honored, and the most perfectly enlightened.' The Bodhisattva, hearing the precepts, joyfully bowed his head. Looking back at his body, the needles suddenly disappeared, his face glowed, and his strength surpassed that of before. Gods, humans, ghosts, and dragons all praised his virtue. With a firm will and high practice, he followed the path step by step, and eventually attained Buddhahood, saving all sentient beings. The Buddha told the monks, 'The one who taught the Bodhisattva the verses is now Devadatta. Although Devadatta knew the Buddha's verses before, he is like a blind man holding a candle, unable to see for himself. What benefit is it to him? The Bodhisattva's resolute will and diligent practice to cross the boundless sea of suffering is like this.' (56) In the past, the Bodhisattva was a monkey king, who often played with five hundred monkeys. At that time, the world was dry, and the fruits were not abundant. The monkey king's kingdom was not far from the mountains, separated by a small river. The monkey king led his group into the garden to eat fruit. The garden manager reported this to the king. The king said, 'Guard it closely, do not let them escape.' The monkey king, knowing this, said sadly, 'I am the leader of the group, and all fortune and misfortune come from me. I have sought fruit to sustain life, but have instead harmed everyone.' He then ordered his group, 'Go find vines.' The group returned with vines, and they competed to connect them, tying one end to a large tree branch. The monkey king tied himself around his waist, climbed the tree, and jumped down, grabbing the tree branch. However, the vine was too short, and his body was suspended in the air. He ordered his group, 'Quickly cross over using the vine.' After the group had all crossed, the monkey king's armpits were torn, and he fell onto the bank of the river, where he fainted and then revived. The king, on his morning inspection, captured a large monkey that could speak human language. The monkey bowed his head and said, 'Wild animals seek to live and rely on your country. Due to the drought and lack of fruit, I have offended the royal garden. The fault is mine. I beg you to forgive the rest of the monkeys. My decaying body can be used as a morning meal for the royal kitchen.' The king looked up and sighed, 'The leader of the animals sacrificed himself to save his group. He has the great benevolence of the ancient sages. How can I, as a ruler, compare to him?' He then wept, ordered the monkey to be untied, helped him to a safe place, and ordered the entire country to allow the monkeys to eat freely. Anyone who violated this order would be punished as a thief.

。還向皇后陳其仁澤：『古賢之行未等於茲，吾仁糸發，彼逾崑崙矣。』后曰：『善哉！奇矣斯蟲也。王當恣其所食無令眾害。』王曰：『吾已命矣。』」

佛告諸比丘：「獼猴王者，吾身是也，國王者，阿難是也，五百獼猴者，今五百比丘是。菩薩銳志度無極精進如是。」

（五七）

「昔者菩薩，身為鹿王，力勢逾眾，仁愛普覆，群鹿慕從，所游近苑。牧人以聞，王率士眾合圍逼之。鹿王乃知，垂泣而曰：『爾等斯厄，厥尤由我也。吾將沒命，濟爾群小。』鹿王就索，下前兩足曰：『登吾踴出，爾等可全矣。』群鹿如之，咸獲免矣。身肉決裂，血若流泉，躄地才息，其痛難言。群鹿啼呼，徘徊不去。人王睹其體殘，血流丹地，不見鹿眾，曰：『斯者何以？』鹿王對曰：『執操不淑，稟命為獸，尋求美草以全微命，干犯國境罪應尤重。身肉雖盡，兩脾五藏完具尚存，惟愿太官給一朝膳。』王曰：『爾何緣若茲乎？』鹿王本末陳其所以。其王惻然為之流淚曰：『爾為畜生，含乾坤之弘仁，毀命以濟眾；吾為人君，茍貪好殺殘天所生？』即布重命，敕國黎庶，自今絕獵無貪鹿肉，裂索舉鹿，安厝平地。群鹿睹其王，仰天悲號，各前舐瘡，分佈採藥，咀咋傅之。人王睹焉，重為抆淚曰：『君以子愛育其眾，眾以親恩慕其君，為君之道可不仁乎？』自斯絕殺尚仁，天即祐之，國豐民熙，遐邇稱仁，民歸若流。」

佛告鹙鷺子：「鹿王者，吾身是也。五百鹿者，今五百比丘是也。人王者，阿難是。菩薩銳志度無極精進如是

他還向皇后陳述了獼猴的仁慈：『古代賢人的行為也比不上這隻獼猴，我的仁愛之心就像一根細絲，而它的仁愛卻超越了崑崙山。』皇后說：『說得好啊！這真是奇特的蟲子。大王應當任由它吃食，不要讓它傷害到其他動物。』國王說：『我已經下令了。』 佛告訴眾比丘：『獼猴王就是我的前身，國王就是阿難的前身，五百隻獼猴就是現在的五百比丘。菩薩的銳利志向和精進修行就是如此。』 過去，菩薩身為鹿王，力量強大，仁愛普及，群鹿都仰慕追隨，經常在靠近王宮的園林中活動。牧人將此事稟告國王，國王率領士兵包圍了鹿群。鹿王知道后，流著眼淚說：『你們遭遇這樣的災難，都是因為我。我將犧牲自己的性命，來救你們這些小鹿。』鹿王走到繩索前，放下前腿說：『踩著我的身體跳出去，你們就可以安全了。』群鹿照做，都得以逃脫。鹿王身體被撕裂，血流如泉，倒在地上才得以喘息，疼痛難忍。群鹿啼哭呼喊，徘徊不肯離去。國王看到鹿王身體殘破，鮮血染紅了地面，卻不見鹿群，問道：『這是怎麼回事？』鹿王回答說：『我行為不端，受命為獸，爲了尋找美味的草來保全微小的生命，冒犯了國境，罪責應當更加嚴重。雖然身體已經殘破，但兩脾五臟還完好無損，只希望太官能給我一頓早膳。』國王說：『你為何會這樣？』鹿王將事情的來龍去脈都說了出來。國王聽后，惻隱之心油然而生，流下了眼淚，說：『你身為畜生，卻懷有天地般的仁愛之心，犧牲自己的性命來救助眾生；我身為國君，卻貪圖殺戮，殘害上天所生的生命？』於是立即頒佈命令，告誡全國百姓，從今以後禁止狩獵，不貪圖鹿肉，解開繩索，將鹿王安置在平地上。群鹿看到它們的鹿王，仰天悲號，紛紛上前舔舐傷口，四處尋找草藥，咀嚼后敷在傷口上。國王看到這一幕，再次流下了眼淚，說：『君王用慈愛之心養育他的子民，子民用親情來愛戴他們的君王，為君之道怎麼能不仁慈呢？』從此以後，國王停止殺戮，崇尚仁愛，上天也保佑他，國家富強，人民安樂，遠近都稱讚他的仁德，百姓歸附如流水一般。 佛告訴舍利弗：『鹿王就是我的前身，五百隻鹿就是現在的五百比丘，國王就是阿難。菩薩的銳利志向和精進修行就是如此。』

He also described the monkey's benevolence to the queen: 'The actions of ancient sages are not equal to this monkey's. My benevolence is like a thin thread, while its benevolence surpasses Mount Kunlun.' The queen said, 'Well said! This is indeed a peculiar creature. The king should let it eat as it pleases and not allow it to harm other animals.' The king said, 'I have already given the order.' The Buddha told the monks, 'The monkey king was my past life, the king was Ananda's past life, and the five hundred monkeys are the five hundred monks of today. This is how a Bodhisattva's sharp will and diligent practice are.' In the past, the Bodhisattva was a deer king, powerful and benevolent, and all the deer admired and followed him. They often roamed in the gardens near the palace. The herdsman reported this to the king, who led his soldiers to surround the deer. The deer king, upon learning this, wept and said, 'You are facing this disaster because of me. I will sacrifice my life to save you, my little ones.' The deer king went to the ropes, lowered his front legs, and said, 'Step on my body and jump out, and you will be safe.' The deer did as he said and all escaped. The deer king's body was torn, blood flowed like a spring, and he collapsed on the ground, barely able to breathe, in great pain. The deer cried and wailed, unwilling to leave. The king, seeing the deer king's broken body and the blood staining the ground, but no deer in sight, asked, 'What happened here?' The deer king replied, 'My actions were improper, and I was born as a beast. In seeking delicious grass to preserve my meager life, I trespassed on the kingdom's borders, and my guilt should be even greater. Although my body is broken, my spleen and five organs are still intact. I only hope that the royal chef can give me a morning meal.' The king said, 'Why did you do this?' The deer king explained the whole story. The king was moved with compassion and shed tears, saying, 'You are a beast, yet you possess the benevolence of heaven and earth, sacrificing your life to save others. I am a ruler, yet I greedily kill and harm the lives created by heaven?' He immediately issued an order, warning the people of the kingdom, that from now on, hunting is forbidden, and no one should covet deer meat. He untied the ropes and placed the deer king on flat ground. The deer, seeing their king, cried out to the sky, and each went forward to lick his wounds, searching for herbs to chew and apply to the wounds. The king, seeing this scene, shed tears again, saying, 'A ruler nurtures his people with love, and the people love their ruler with affection. How can the way of a ruler not be benevolent?' From then on, the king stopped killing and advocated benevolence. Heaven blessed him, the country became prosperous, the people were happy, and his virtue was praised far and wide. The people flocked to him like a flowing river. The Buddha told Shariputra, 'The deer king was my past life, the five hundred deer were the five hundred monks of today, and the king was Ananda. This is how a Bodhisattva's sharp will and diligent practice are.'

（五八）

「昔者菩薩，身為鹿王，名曰修凡，體毛九色睹世希有，江邊遊戲。睹有溺人，呼天求哀，鹿愍之曰：『人命難得而當殞乎？吾寧投危以濟彼矣。』即泅趣之曰：『爾勿恐也，援吾角騎吾背，今自相濟。』人即如之。鹿出人畢，息微殆絕。人活甚喜，繞鹿三匝，叩頭陳曰：『人道難遇，厥命惟重，大夫投危濟吾重命，恩逾二儀，終始弗忘，愿為奴使供給所乏。』鹿曰：『爾去，以吾軀命累汝終身。夫有索我，無雲睹之。』溺人敬諾：『沒命不違。』

「時，國王名摩因光，稟操淳和慈育黎庶。王之元后厥名和致，夢見鹿王身毛九色，其角逾犀。寐寤以聞：『欲以鹿之皮角為衣為珥，若不獲之妾必死矣。』王重曰：『可。』晨向群臣說鹿體狀，布命募求，獲者封之一縣，金缽滿之銀粟，銀缽滿之金粟。募之若斯，溺人悅焉，曰：『吾獲一縣，金銀滿缽，終身之樂；鹿自殞命，余何豫哉？』即馳詣宮，如事陳聞啟之。斯須面即生癩，口為朽臭，重曰：『斯鹿有靈，王當率眾乃獲之耳。』王即興兵渡江尋之。

「鹿時與烏素結厚友。然其臥睡不知王來，烏曰：『友乎！王來捕子。』鹿疲不聞，啄耳重云：『王來殺爾。』鹿驚睹王彎弓向己，疾馳造前跪膝叩頭曰：『天王假吾漏刻之命，欲陳愚情。』王睹鹿然，即命息矢。鹿曰：『王重元后勞躬副之，吾終不免矣。天王處深宮之內，焉知微蟲之處斯乎？』王手指云：『癩人啟之。』鹿曰：『吾尋美草食之，遙睹溺人呼天求哀，吾愍于窮，投危濟之

從前，有一位菩薩，身為鹿王，名叫修凡，他身上長著九種顏色的毛，世間罕見，在江邊嬉戲。他看到有人溺水，呼天求救，鹿王憐憫地說：『人的性命難得，難道要這樣死去嗎？我寧願冒著危險去救他。』於是立刻游過去，對那人說：『你不要害怕，抓住我的角，騎在我的背上，現在我們一起自救。』那人就照做了。鹿王把人救上岸后，疲憊得幾乎要斷氣。那人活了下來，非常高興，繞著鹿王轉了三圈，磕頭說道：『人道難得，生命最為重要，大夫您冒著危險救了我的性命，恩情比天地還大，我終身不會忘記，願意做您的奴僕，供您所需。』鹿王說：『你走吧，用我的身體和性命來連累你一輩子。如果有人來找我，不要說你見過我。』溺水的人恭敬地答應說：『即使沒命也不會違背。』 當時，國王名叫摩因光，秉性純樸溫和，慈愛地養育百姓。國王的元后名叫和致，夢見一頭鹿王，身上長著九種顏色的毛，它的角比犀牛角還長。醒來后，她對國王說：『我想要用那鹿的皮和角做衣服和耳環，如果得不到，我一定會死。』國王鄭重地說：『可以。』早上，國王向群臣描述了鹿的形狀，發佈命令招募能找到鹿的人，找到的人封他一個縣，賞賜裝滿金子的銀缽和裝滿銀子的金缽。招募的賞賜如此豐厚，溺水的人聽了很高興，心想：『我能得到一個縣，金銀裝滿缽，可以終身享樂；鹿自己要送命，與我有什麼關係呢？』於是立刻跑到王宮，把事情的經過稟告了國王。他立刻臉上就長了癩瘡，嘴裡發出腐臭的味道，他連忙說：『這鹿有靈性，大王應該率領眾人才能抓到它。』國王立刻興兵渡江去尋找鹿。 當時，鹿王和烏鴉結成了深厚的朋友。然而鹿王睡著了，不知道國王來了，烏鴉說：『朋友啊！國王來抓你了。』鹿王疲憊沒有聽見，烏鴉啄他的耳朵，又說：『國王來殺你了。』鹿王驚醒，看到國王拉弓對著自己，立刻跑到國王面前跪下磕頭說：『天王請您暫緩片刻，讓我陳述我的愚見。』國王看到鹿這樣，就命令停止射箭。鹿王說：『國王爲了元后，不辭辛勞親自前來，我終究是逃不掉了。天王您身處深宮之中，怎麼會知道微小蟲子所在的地方呢？』國王指著那人說：『是那個長癩瘡的人告訴我的。』鹿王說：『我正在尋找美味的草吃，遠遠看到有人溺水呼天求救，我憐憫他的困境，冒著危險救了他

In the past, there was a Bodhisattva who was a deer king named Xiu Fan. His body had nine colors of fur, which were rarely seen in the world. He was playing by the river when he saw a person drowning and crying out for help. The deer king took pity and said, 'Human life is precious, how can it be allowed to perish like this? I would rather risk danger to save him.' He immediately swam over and said to the person, 'Do not be afraid, grab my horns and ride on my back, and we will save ourselves together.' The person did as he was told. After the deer king brought the person ashore, he was so exhausted that he was almost out of breath. The person was very happy to be alive, and circled the deer king three times, kowtowing and saying, 'Human life is hard to come by, and life is the most important thing. Great sir, you risked danger to save my life, your kindness is greater than heaven and earth, I will never forget it, and I am willing to be your servant and provide for your needs.' The deer king said, 'You go, do not let my body and life burden you for the rest of your life. If someone comes looking for me, do not say you have seen me.' The drowning person respectfully agreed, 'I would not disobey even if it cost me my life.' At that time, the king was named Mo Yin Guang, and he was of pure and gentle nature, and he lovingly nurtured his people. The king's primary queen, named He Zhi, dreamed of a deer king with nine colors of fur, and horns that were longer than a rhinoceros's. When she woke up, she said to the king, 'I want to use the deer's skin and horns to make clothes and earrings. If I do not get them, I will surely die.' The king solemnly said, 'It is possible.' In the morning, the king described the deer's appearance to his ministers and issued an order to recruit those who could find the deer. Those who found it would be granted a county, and a silver bowl filled with gold and a gold bowl filled with silver. The rewards for recruitment were so generous that the drowning person was very happy, thinking, 'I can get a county, and bowls full of gold and silver, and enjoy it for the rest of my life; the deer is going to die, what does it have to do with me?' So he immediately ran to the palace and reported the matter to the king. Immediately, his face grew sores, and his mouth emitted a foul odor. He quickly said, 'This deer is spiritual, Your Majesty should lead the people to capture it.' The king immediately mobilized his troops and crossed the river to find the deer. At that time, the deer king had formed a deep friendship with a crow. However, the deer king was asleep and did not know that the king was coming. The crow said, 'Friend! The king is coming to capture you.' The deer king was tired and did not hear. The crow pecked his ear and said again, 'The king is coming to kill you.' The deer king was startled and saw the king drawing his bow at him. He immediately ran to the king, knelt down, and kowtowed, saying, 'Your Majesty, please grant me a moment to express my foolish thoughts.' When the king saw the deer like this, he ordered the arrows to stop. The deer king said, 'Your Majesty has come in person, enduring hardship for the sake of the queen, I will not be able to escape in the end. Your Majesty lives in the deep palace, how would you know the whereabouts of tiny insects?' The king pointed to the man and said, 'The man with the sores told me.' The deer king said, 'I was looking for delicious grass to eat when I saw someone drowning and crying out for help. I took pity on his plight and risked danger to save him.'

。其人上岸喜叩頭曰：「吾命且喪而君濟之，愿給水草為終身奴。」吾答之曰：「爾去，自在所之，慎無向人云吾在斯。」』鹿王又曰：『寧出水中浮草木上著陸地，不出無反覆人也。劫財殺主，其惡可原；受恩圖逆，斯酷難陳。』王驚曰：『斯何畜生而懷弘慈，沒命濟物不以為艱，斯必天也！』王善鹿之言，喜而進德，命國內曰：『自今日後恣鹿所食，敢有犯者罪皆直死。』王還，元后聞王放之，恚盛心碎，死入太山。天帝釋聞王建志崇仁，嘉其若茲，化為鹿類盈國食谷，諸穀苗稼掃土皆盡，以觀其志。黎庶訟之。王曰：『兇訛保國，不若守信之喪矣。』釋曰：『王真信矣。』遣鹿各去，谷豐十倍，毒害消歇，諸患自滅。」

佛告諸比丘：「時鹿王者，吾身是也。烏者，阿難是也。王者，鹙鷺子是也。溺人者，調達是也。王妻者，今調達妻是。菩薩銳志度無極精進如是。」

（五九）

「昔者菩薩，身為馬王，名曰驅耶，常處海邊渡漂流人。時，海彼岸有淫女鬼，其數甚多，若睹商人，即化為城郭居處，田園伎樂飲食，變為美人，顏華暐曄，要請商人，酒樂娛之。鬼魅惑人，皆留匹偶，一年之間，淫鬼厭故，以鐵錞刺其咽，飲其血、食其肉、吮其髓。馬王遙睹淫鬼啖人，為之流淚。因飛渡海，之海彼岸，獲成搗粳米，馬王食飲畢，登山呼曰：『誰欲度者？』如此三矣。商人聞之喜曰：『常聞神馬哀度危難，今其臻乎！』喜而趣之，曰：『哀度吾等。』馬曰：『爾等去者，淫鬼必當提子示爾，號呼而追

那人上岸后高興地磕頭說：『我的命快要沒了，是您救了我，我願意終身為您提供水草，做您的奴隸。』我回答他說：『你走吧，到你想去的地方，千萬不要告訴別人我在這裡。』鹿王又說：『寧願從水中浮到草木上，再到陸地上，也不做反覆無常的人。搶劫財物殺害主人，這種罪惡還可以原諒；受了恩惠反而圖謀背叛，這種殘酷的行為難以言說。』國王驚訝地說：『這是什麼畜生，竟然懷有如此廣大的慈悲心，不惜性命救助他人，不認為困難，這一定是天神啊！』國王贊同鹿的話，高興地修養德行，命令國內說：『從今天起，任憑鹿隨意吃食，膽敢冒犯的人，一律處死。』國王回去后，王后聽說國王放了鹿，憤怒至極，心碎而死，墮入泰山。天帝釋聽說國王建立了崇尚仁德的志向，讚賞他如此，就化為鹿類，遍佈全國吃穀物，所有的穀苗莊稼都被吃光了，以此來觀察他的志向。百姓們紛紛訴苦。國王說：『用虛假的手段保全國家，不如堅守信義而失去國家。』天帝釋說：『國王真是守信啊。』就讓鹿各自離去，穀物豐收了十倍，毒害消除了，各種災禍也自行滅絕了。 佛告訴眾比丘：『當時的鹿王，就是我的前身。烏鴉，就是阿難的前身。國王，就是舍利弗的前身。溺水的人，就是提婆達多的前身。王后，就是現在的提婆達多的妻子。菩薩的銳利志向和度化眾生的精進就是這樣。』 過去，菩薩身為馬王，名叫驅耶，常在海邊渡送漂流的人。當時，海的彼岸有很多**鬼，如果看到商人，就變化成城郭居所、田園、歌舞娛樂和飲食，變成美麗的女子，容貌光彩照人，邀請商人，用酒樂款待他們。鬼魅迷惑人，都讓他們留下結為伴侶，一年之後，淫鬼厭倦了，就用鐵錐刺穿他們的喉嚨，喝他們的血、吃他們的肉、吮吸他們的骨髓。馬王遠遠地看到淫鬼吃人，為此流淚。於是飛渡過海，到達海的彼岸，獲得了搗好的粳米，馬王吃喝完畢，登上山呼喊說：『誰想渡海？』這樣喊了三次。商人聽到后高興地說：『常聽說神馬哀憐救助危難，現在它真的來了！』高興地跑過去，說：『可憐可憐我們，渡我們過去吧。』馬說：『你們走的時候，淫鬼一定會抱著孩子給你們看，呼喊著追趕你們』

The man, upon reaching the shore, joyfully kowtowed and said, 'My life was nearly lost, and you saved me. I am willing to provide you with water and grass for the rest of my life, as your slave.' I replied, 'Go, wherever you wish, but be careful not to tell anyone that I am here.' The Deer King also said, 'I would rather emerge from the water onto the grass and then onto the land than be a person who is fickle. Robbing and killing one's master is a wrong that can be forgiven, but to betray kindness is a cruelty that is hard to describe.' The king was astonished and said, 'What kind of animal is this, to possess such great compassion, risking its life to save others without considering it difficult? This must be a celestial being!' The king agreed with the deer's words, happily cultivated virtue, and ordered his kingdom, 'From this day forward, let the deer eat as they please. Anyone who dares to offend them will be put to death.' When the king returned, the queen, upon hearing that the king had released the deer, was filled with rage, her heart broken, and she died, falling into Mount Tai. The Heavenly Emperor Sakra, upon hearing that the king had established a will to uphold benevolence, praised him for this, and transformed into deer, filling the country and eating the grain. All the grain seedlings and crops were eaten clean, to observe his will. The people complained. The king said, 'To preserve the country by deceit is not as good as losing it while upholding faith.' Sakra said, 'The king is truly faithful.' He then sent the deer away, and the grain harvest was tenfold, the poison was eliminated, and all calamities ceased by themselves. The Buddha told the monks, 'The Deer King of that time was my past self. The crow was Ananda's past self. The king was Sariputra's past self. The drowning man was Devadatta's past self. The queen was Devadatta's wife in this life. The Bodhisattva's sharp will and boundless diligence in saving beings are like this.' In the past, the Bodhisattva was a Horse King named Drive-Ya, who often stayed by the sea to ferry those who had drifted ashore. At that time, on the other side of the sea, there were many **ghosts. If they saw merchants, they would transform into cities, residences, fields, music, entertainment, and food, and into beautiful women with radiant faces, inviting the merchants to enjoy wine and music. The ghosts would bewitch the people, causing them to stay and become couples. After a year, the lustful ghosts would become tired of them, and they would pierce their throats with iron spikes, drink their blood, eat their flesh, and suck their marrow. The Horse King, seeing the lustful ghosts eating people from afar, shed tears for them. He then flew across the sea to the other side, obtained pounded rice, and after eating and drinking, he climbed a mountain and called out, 'Who wishes to cross?' He called out three times. The merchants, upon hearing this, were delighted and said, 'We have often heard that the divine horse pities and saves those in danger, and now it has come!' They ran over joyfully and said, 'Have pity on us and ferry us across.' The horse said, 'When you leave, the lustful ghosts will surely show you their children, calling out and chasing after you.'

。有顧戀之心者，吾去後，鬼必復以鐵錞錞爾咽，飲爾血、吞爾肉。正心存善，可得全命矣。夫欲歸者，騎吾背援吾鬣尾，捉頭頸自由所執，更相攀援，必活睹親也。』商人信用其言者，皆獲全命歸睹六親，淫惑之徒信鬼妖蠱靡不見啖。夫信正去邪，現世永康矣。」

佛告諸比丘：「時馬王者，吾身是也。菩薩銳志度無極精進如是。」

（六〇）

「昔者菩薩，身為魚王，有左右臣，皆懷高行，常存佛教，食息不替，食水生菜茍以全命；慈育群小，猶護自身，尋潮遊戲，誨以佛戒。不覺漁人以網挾之，群魚鉅細靡不惶灼。魚王愍曰：『慎無恐矣，一心念佛愿眾生安，普慈弘誓，天祐猶響，疾來相尋。吾濟爾等。』魚王以首倒殖泥中，住尾舉綱，眾皆馳出，群魚得活靡不附親。」

佛告諸比丘：「時魚王者，吾身是也。左右臣者，鹙鷺子、大目揵連是。菩薩銳志度無極精進如是。」

（六一）

「昔者菩薩，身為龜王，晝夜精進思善方便，令眾生神得還本無。又有龜王，共處深山，俱睹蝘蜒登樹自投，如斯無寧。菩薩占曰：『斯危身之象矣，吾等宜早避之為善。』其一龜王，專愚自由，不從真言。菩薩盡心，濟其從者令得免難。十日之後，像王徒眾就樹燕息，蝘蜒自投墮象耳中，則驚啼呼！群像奔赴，其來縱橫踐殺諸龜。龜王恚曰：『知事若茲而不指云，吾死爾生，於心善乎？累劫尋爾，逢必殘戮。』」

佛告諸比丘：「善占龜者，吾身是也。自專不去者，調達是也。菩薩銳志度無極精進如是

"現代漢語譯本：『那些有留戀不捨之心的人，我離開后，鬼一定會用鐵錘敲擊你們的喉嚨，喝你們的血，吞你們的肉。只要心存善念，就可以保全性命。想要回去的人，騎在我的背上，抓住我的鬃毛和尾巴，或者抓住頭頸，隨意抓牢，互相攀援，一定可以活著見到親人。』商人們相信他的話，都得以保全性命，回去見到親人，而那些沉迷於淫亂迷惑的人，相信鬼怪妖邪的，沒有不被吃掉的。所以，相信正道，去除邪念，今生今世就能永遠安康。」， "現代漢語譯本：佛告訴眾比丘：『當時的馬王，就是我的前身。菩薩以銳利的意志度化眾生，精進不懈就是這樣。』", "現代漢語譯本：『從前，菩薩身為魚王，有左右兩位大臣，都懷有高尚的品行，常常遵循佛的教誨，吃飯休息都不懈怠，吃水草來維持生命；慈愛地養育小魚，就像保護自己一樣，隨著潮水嬉戲，教導它們佛的戒律。不知不覺中，漁人用網捕撈，大大小小的魚都驚慌失措。魚王憐憫地說：『不要害怕，一心念佛，愿眾生平安，普遍發慈悲的誓願，上天保佑，就像回聲一樣，很快就會來幫助我們。我來救你們。』魚王把頭倒插在泥里，用尾巴舉起漁網，所有的魚都逃了出去，活下來的魚沒有不依附親近魚王的。』", "現代漢語譯本：佛告訴眾比丘：『當時的魚王，就是我的前身。左右大臣，就是舍利弗和大目犍連。菩薩以銳利的意志度化眾生，精進不懈就是這樣。』", "現代漢語譯本：『從前，菩薩身為龜王，日夜精進思考善巧方便，讓眾生的神識迴歸本來的無。還有一隻龜王，和他一起住在深山裡，他們都看到蜥蜴爬上樹然後自己跳下來，像這樣沒有安寧的時候。菩薩預言說：『這是危及自身的樣子啊，我們應該早點避開才是上策。』其中一隻龜王，愚笨固執，不聽真言。菩薩盡心盡力，救助那些跟隨他的人，讓他們得以免除災難。十天之後，像王的部眾來到樹下休息，蜥蜴自己跳下來掉進象的耳朵里，大象驚恐地啼叫！群像奔跑踐踏，橫衝直撞，殺死了許多烏龜。龜王憤怒地說：『知道事情會這樣卻不指出來，我死了你卻活著，你心裡安嗎？我將累世尋找你，遇到你必定要殘殺你。』", "現代漢語譯本：佛告訴眾比丘：『善於占卜的龜王，就是我的前身。固執不肯離去的龜王，就是提婆達多。菩薩以銳利的意志度化眾生，精進不懈就是這樣。』" "English version: 'Those who have lingering attachments, after I leave, the ghosts will surely strike your throats with iron hammers, drink your blood, and devour your flesh. If you maintain a good heart, you can preserve your lives. Those who wish to return, ride on my back, grasp my mane and tail, or hold onto my head and neck, holding on as you please, and helping each other, you will surely live to see your relatives.' The merchants who believed his words all preserved their lives and returned to see their families, while those who indulged in licentiousness and believed in ghosts and demons were all devoured. Therefore, believing in the righteous path and abandoning evil thoughts, one can have eternal peace in this life.", "English version: The Buddha told the monks, 'The horse king at that time was my former self. The Bodhisattva's sharp determination to liberate beings is like this.'", "English version: 'In the past, the Bodhisattva was a fish king, with two ministers on his left and right, both of whom possessed noble conduct, always followed the Buddha's teachings, and did not slacken in eating or resting, sustaining their lives by eating aquatic plants; they lovingly nurtured the small fish, just as they protected themselves, playing in the tides, and teaching them the Buddha's precepts. Unbeknownst to them, fishermen caught them in nets, and all the fish, large and small, were terrified. The fish king compassionately said, 'Do not be afraid, focus your minds on the Buddha, wishing for the peace of all beings, making a universal vow of compassion, and heaven will protect us, like an echo, help will come quickly. I will save you all.' The fish king planted his head in the mud, and used his tail to lift the net, and all the fish escaped, and the surviving fish all clung to the fish king.'", "English version: The Buddha told the monks, 'The fish king at that time was my former self. The ministers on the left and right were Shariputra and Maudgalyayana. The Bodhisattva's sharp determination to liberate beings is like this.'", "English version: 'In the past, the Bodhisattva was a turtle king, who diligently contemplated skillful means day and night, so that the spirits of all beings could return to their original state of non-being. There was another turtle king, who lived with him in the deep mountains, and they both saw lizards climbing trees and then throwing themselves down, like this, there was no peace. The Bodhisattva predicted, 'This is a sign of danger to oneself, we should avoid it as soon as possible.' One of the turtle kings, foolish and stubborn, did not heed the true words. The Bodhisattva did his best to help those who followed him, so that they could avoid disaster. Ten days later, the elephant king's retinue came to rest under the tree, and a lizard jumped down and fell into an elephant's ear, and the elephant cried out in terror! The herd of elephants ran about, trampling and killing many turtles. The turtle king angrily said, 'Knowing that this would happen and not pointing it out, I die and you live, is your heart at peace? I will seek you out for many lifetimes, and when I meet you, I will surely kill you.'", "English version: The Buddha told the monks, 'The turtle king who was good at divination was my former self. The turtle king who stubbornly refused to leave was Devadatta. The Bodhisattva's sharp determination to liberate beings is like this.'"

（六二）

「昔者菩薩，為鸚鵡王，徒眾三千。有兩鸚鵡，力干逾眾，口銜竹莖以為車乘，王乘其上飛止遊戲。常乘莖車，上下前後左右，鸚鵡各五百眾，六面輔翼合有三千，貢獻所珍，娛樂隨時。王深自惟：『眾歡亂德無由獲定，吾將權焉。』託病不食，佯死棄眾。其諸眾者以簟覆之，各捐而去；王興求食。諸鸚鵡眾詣他山鸚鵡王所曰：『吾王喪矣，愿為臣僕。』曰：『爾王死者以尸相示，若其真喪，吾將納爾眾。』還取尸霍然不見，四布行索獲其王矣，僉然為禮，復故供養。王曰：『吾尚未喪，爾等委捐。諸佛明訓，睹世無親唯道可宗，沙門以鬚髮為亂志之穢，故捐棄之崇無慾行。爾等歡鬧，邪聲亂志，獨而無偶，上聖齊德。』言畢翻飛，閑處窈寂，棄欲無為，思惟定行，諸穢都滅，心如天金。」

佛告諸比丘：「時鸚鵡王者，吾身是。菩薩銳志度無極精進如是。」

（六三）

「昔者菩薩，身為鴿王，徒眾五百，於國王苑翱翔索食。國王睹之，敕令牧夫率網張捕，其眾鉅細無有子遺，籠而閉之，食以粳米肥肉，太官以供肴膳。鴿王見拘，一心念佛，悔過興慈，愿：『令眾生拘者得解，疾離八難無如我也。』謂諸鴿曰：『佛經眾戒，貪為元首，貪以致榮者，猶餓夫獲毒飲矣。得志之樂其久若電，眾苦困己其有億載。爾等捐食，身命可全矣。』眾對之曰：『見拘處籠，將欲何冀乎？』王曰：『違替佛教縱情貪慾，靡不喪身者也。』己自捐食，肥體日耗，間關得出，顧謂余曰：『除貪捐食可如我也。』言畢飛去

『從前，菩薩身為鸚鵡王，有三千名隨從。其中有兩隻鸚鵡，能力超群，它們用嘴銜著竹莖作為車乘，鸚鵡王就乘坐其上飛行嬉戲。鸚鵡王常常乘坐竹莖車，上下前後左右移動，周圍有五百隻鸚鵡，六個方向共有三千隻，它們進獻珍寶，隨時娛樂鸚鵡王。鸚鵡王深深地思考：『大家歡鬧嬉戲，難以使心安定，我將採取權宜之計。』於是假裝生病不吃東西，裝死拋棄了大家。那些鸚鵡們用竹蓆覆蓋住他，各自離去；鸚鵡王起身尋找食物。那些鸚鵡們去到其他山的鸚鵡王那裡說：『我們的國王去世了，我們願意做您的臣僕。』那個鸚鵡王說：『你們的國王死了，把屍體給我看看，如果真的死了，我就接納你們。』他們回去取屍體，卻突然不見了，四處尋找才找到了他們的國王，大家一起行禮，恢復了之前的供養。鸚鵡王說：『我還沒有死，你們就拋棄了我。諸佛的教誨明確指出，看世間沒有親人，只有道可以依靠，沙門認為鬚髮是擾亂心志的污穢，所以要拋棄它們，崇尚無慾的行為。你們歡鬧嬉戲，邪聲擾亂心志，獨自一人，沒有伴侶，才能與上聖的德行齊平。』說完就飛走了，到安靜隱蔽的地方，拋棄慾望，無所作為，思考禪定，各種污穢都消滅了，心像天上的黃金一樣純凈。』 佛告訴眾比丘：『當時的鸚鵡王，就是我的前身。菩薩銳意修行，精進不懈就是這樣。』 『從前，菩薩身為鴿王，有五百名隨從，在國王的花園裡飛翔覓食。國王看見了，命令牧人張網捕捉，大大小小的鴿子都被抓住了，關在籠子里，用粳米和肥肉餵養，太官用來做菜餚。鴿王被關起來后，一心念佛，懺悔過錯，生起慈悲心，發願：『愿所有被囚禁的眾生都能得到解脫，迅速脫離八難，沒有像我這樣的。』他告訴眾鴿子說：『佛經的眾多戒律中，貪慾是首要的，因為貪慾而得到榮華富貴，就像飢餓的人喝了毒藥一樣。得到滿足的快樂就像閃電一樣短暫，眾多的痛苦會困擾自己億萬年。你們放棄食物，生命就可以保全了。』眾鴿子回答說：『我們被關在籠子里，還能有什麼希望呢？』鴿王說：『違背佛教，放縱貪慾，沒有不喪命的。』他自己放棄食物，身體一天天消瘦，終於掙脫出來，回頭對其他鴿子說：『去除貪慾，放棄食物，就可以像我一樣。』說完就飛走了。

(62) 'In the past, the Bodhisattva was a Parrot King with three thousand followers. Among them were two parrots, exceptionally strong, who held bamboo stems in their beaks to form a chariot. The King would ride on it, flying and playing. The King often rode the bamboo chariot, moving up, down, forward, backward, and to the sides, surrounded by five hundred parrots on each side, totaling three thousand, who offered treasures and entertained him at all times. The King pondered deeply: 『The crowd's joyful revelry makes it impossible to attain peace of mind. I shall use a temporary measure.』 He pretended to be sick and refused to eat, feigning death and abandoning his followers. The parrots covered him with a bamboo mat and left. The King then got up to seek food. The parrots went to another mountain's Parrot King and said: 『Our King has passed away, we wish to be your servants.』 The other King said: 『If your King is dead, show me the body. If he is truly dead, I will accept you.』 They returned to retrieve the body, but it had vanished. They searched everywhere and found their King. They all bowed and resumed their previous service. The King said: 『I was not dead, yet you abandoned me. The Buddha's teachings clearly state that in this world, there are no relatives, only the path can be relied upon. Monks consider hair and beards as defilements that disturb the mind, so they abandon them, pursuing a life without desire. Your joyful revelry and chaotic sounds disturb the mind. Only by being alone and without companions can one attain the virtue of the sages.』 Having spoken, he flew away to a quiet and secluded place, abandoning desires, doing nothing, contemplating meditation, eliminating all defilements, and making his mind as pure as heavenly gold.』 The Buddha told the monks: 『The Parrot King at that time was my past self. The Bodhisattva's determination to cultivate and his tireless diligence were like this.』 (63) 'In the past, the Bodhisattva was a Dove King with five hundred followers, who flew and foraged in the King's garden. The King saw them and ordered the herdsmen to spread nets and capture them. All the doves, big and small, were caught, caged, and fed with rice and fatty meat, which the royal cooks used for dishes. The Dove King, upon being imprisoned, focused his mind on the Buddha, repented his faults, and generated compassion, vowing: 『May all imprisoned beings be liberated, quickly escaping the eight difficulties, unlike me.』 He told the doves: 『Among the many precepts of the Buddhist scriptures, greed is the foremost. Gaining glory through greed is like a starving person drinking poison. The joy of fulfillment is as fleeting as lightning, while the suffering that torments oneself lasts for countless eons. If you give up food, your lives can be preserved.』 The doves replied: 『Being imprisoned in a cage, what hope is there?』 The King said: 『Those who violate the Buddha's teachings and indulge in greed will surely perish.』 He himself gave up food, his body grew thinner day by day, and he finally escaped. He turned to the other doves and said: 『Eliminate greed and give up food, and you can be like me.』 Having spoken, he flew away.'

佛告諸比丘：「鴿王者，吾身是也。菩薩銳志度無極精進如是。」

（六四）佛說蜜蜂王經

一時佛在舍衛國祇樹給孤獨園。佛告諸弟子：「當勤精進聽聞諷誦，莫得懈怠陰蓋所覆。吾念過去無數劫時，有佛名一切度王如來、無所著、最正覺，時為一切諸天人民不可計數而說經法。是時眾中有兩比丘，其一比丘名精進辯，一比丘名德樂正，共聽經法。精進辯者聞經歡喜，應時即得阿惟越致，神通具足；德樂正者，睡眠不覺，獨無所得。時，精進辯謂德樂正言：『佛者難值，億百千世時乃一出耳，當曼精進為眾作本，如何睡眠？夫睡眠者陰蓋之罪，當自勖勉有覺寤心。』時德樂正，聞其教詔便即經行，于祇樹間甫始經行復住睡眠，如是煩亂不能自定，詣泉水側坐欲思惟，復坐睡眠，時，精進辯便以善權往而度之，化作蜜蜂王，飛趣其眼如欲螫之。時，德樂正驚覺而坐，畏此蜂王，須臾復睡，時，蜜蜂王飛入腋下螫其胸腹，德樂正驚，心中懅悸不敢復睡。時，泉水中有雜色花，憂曇、拘文，種種鮮潔。時，蜜蜂王飛住華上食甘露味，時德樂正端坐視之，畏復飛來不敢復睡。思惟蜂王觀其根本，蜂王食味不出華中，須臾之頃，蜂王睡眠，墮污泥中；身體沐浴已，復還飛住其華上。時，德樂正向蜜蜂王說此偈言：

「『是食甘露者，　　其身得安隱， 不當復持歸，　　遍及其妻子。 如何墮泥中，　　自污其身體， 如是為無黠，　　敗其甘露味。 又如此華者，　　不宜久住中， 日沒華還合，　　求出則不能

佛告訴眾比丘：『那鴿子王就是我的前身。菩薩以如此銳利的意志和無盡的精進修行。』 一時，佛在舍衛國的祇樹給孤獨園。佛告訴眾弟子：『應當勤奮精進地聽聞和誦讀佛法，不要因為懈怠而被五蓋所覆蓋。我回憶過去無數劫時，有一尊佛名為一切度王如來、無所著、最正覺，當時為無數的天人和人民宣說佛法。那時，聽法的人中有兩位比丘，一位比丘名叫精進辯，另一位比丘名叫德樂正，他們一起聽聞佛法。精進辯聽聞佛法后非常歡喜，當下就證得了阿惟越致，神通具足；而德樂正則昏昏欲睡，一無所得。當時，精進辯對德樂正說：『佛陀難得值遇，億百千世才出現一次，應當努力精進，為眾人做榜樣，怎麼能貪睡呢？睡眠是五蓋的罪過，應當自我勉勵，保持清醒的心。』當時，德樂正聽了他的教誨，便開始經行，在祇樹間剛開始經行又開始睡覺，這樣煩躁不安，不能安定下來。他走到泉水邊坐下想思考，又坐著睡著了。這時，精進辯便用善巧方便去度化他，化作一隻蜜蜂王，飛向他的眼睛，好像要蜇他。當時，德樂正驚醒坐起，害怕這隻蜂王，一會兒又睡著了。這時，蜜蜂王飛入他的腋下，蜇他的胸腹，德樂正驚恐，心中害怕，不敢再睡。當時，泉水中有各種顏色的花，優曇花、拘文花，都非常鮮艷潔凈。這時，蜜蜂王飛到花上，吃著甘露的味道。當時，德樂正端坐著看著它，害怕它再飛來，不敢再睡。他思考著蜂王的根本，蜂王吃著花蜜，並沒有從花中出來。一會兒，蜂王睡著了，掉進了污泥中；身體洗乾淨后，又飛回花上。當時，德樂正對著蜜蜂王說了這首偈語： 『這吃甘露的， 身體得到安穩， 不應當再帶回去， 分給他的妻子兒女。 為什麼會掉進泥里， 自己弄髒身體， 這樣是沒有智慧， 敗壞了甘露的味道。 又像這花朵， 不應該久住在裡面， 太陽下山花就合攏， 想出來就不能了。』

The Buddha told the monks, 'That pigeon king was my former self. The Bodhisattva practices with such sharp will and endless diligence.' (64) The Buddha Speaks the Bee King Sutra At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Sravasti. The Buddha told his disciples, 'You should diligently listen to and recite the Dharma, and not be covered by the five hindrances due to laziness. I recall that in the past, countless eons ago, there was a Buddha named All-Transcending King Tathagata, the Unattached, the Perfectly Enlightened One, who at that time expounded the Dharma to countless gods and people. At that time, among those listening to the Dharma were two monks, one named Diligent Eloquence and the other named Virtue Joy, who listened to the Dharma together. Diligent Eloquence was very happy after hearing the Dharma, and immediately attained the state of Avaivartika, possessing complete supernatural powers; while Virtue Joy was drowsy and gained nothing. At that time, Diligent Eloquence said to Virtue Joy, 'The Buddha is difficult to encounter, appearing only once in hundreds of millions of eons. You should strive diligently and be a model for others. How can you be so sleepy? Sleep is a sin of the five hindrances. You should encourage yourself to maintain a wakeful mind.' At that time, Virtue Joy, after hearing his teachings, began to walk around. He had just started walking around in the Jeta Grove when he fell asleep again. He was so restless and unable to settle down. He went to the side of a spring and sat down to contemplate, but fell asleep again while sitting. At this time, Diligent Eloquence used skillful means to transform into a bee king and flew towards his eyes as if to sting him. At that time, Virtue Joy woke up startled and sat up, afraid of the bee king, but fell asleep again after a while. Then, the bee king flew under his armpit and stung his chest and abdomen. Virtue Joy was terrified, his heart trembling, and he dared not sleep again. At that time, there were various colored flowers in the spring, utpala flowers and kunda flowers, all very bright and clean. Then, the bee king flew to the flowers and ate the nectar. At that time, Virtue Joy sat upright and watched it, afraid that it would fly back, and dared not sleep again. He contemplated the bee king's origin. The bee king ate the nectar and did not come out of the flower. After a while, the bee king fell asleep and fell into the mud; after cleaning its body, it flew back to the flower. At that time, Virtue Joy spoke this verse to the bee king: 'This one who eats nectar, His body is at peace, Should not take it back, To share with his wife and children. Why fall into the mud, Soiling your own body, This is without wisdom, Spoiling the taste of nectar. And like this flower, It is not suitable to stay in it for long, When the sun sets, the flower closes, And you cannot get out.'

當須日光明，　　爾乃復得出， 長夜之疲冥，　　如是甚勤苦。』

「時蜜蜂王，向德樂正，說偈報言：

「『佛者譬甘露，　　聽聞無厭足， 不當有懈怠，　　無益於一切。 五道生死海，　　譬如墮污泥， 愛慾所纏裹，　　無智為甚迷。 日出眾華開，　　譬佛之色身， 日沒華還合，　　世尊般泥曰。 值見如來世，　　當曼精進受， 除去睡陰蓋，　　莫呼佛常在。 深法之要慧，　　不以色因緣， 其現有智者，　　當知為善權。 善權之所度，　　有益不唐舉， 而現此變化，　　亦以一切故。』

「時德樂正聽聞其說，即得不起法忍，解諸法本，逮陀鄰尼，乃知精進辯善權方便。常獨經行不復懈怠，應時亦得不退轉地。」

佛告阿難：「爾時精進辯者，今我身是也。德樂正者，彌勒是也。」

佛語阿難：「我爾時俱與彌勒共聽經法，彌勒時睡眠獨無所得。設我爾時不行善權而救度者，彌勒於今在生死中未得度脫。聞是法者常當精進，廣勸一切皆令除去睡眠之蓋，當造光明智慧之本。」

說是事時，無央數人皆發無上平等度意。菩薩銳志度無極精進如是。

（六五）佛以三事笑經

「昔者菩薩，為清信士，歸命三尊，慈弘仁普，恕濟群生，守清不盜，佈施等至，貞凈不妷，觀捐內淫，信同四時、重如須彌，絕酒不飲，尊孝喻親，以正月奉六齋精進無倦，所生遇佛，德行日隆，遂成如來、無所著、正真覺、道法御、天人師，教化周旋

『當太陽升起時，你才能再次出來，長夜的疲憊和黑暗，是如此的辛苦。』 「當時蜜蜂王，向德樂正，說了偈語： 『佛就像甘露，聽聞佛法永遠不會滿足，不應該有懈怠，懈怠對一切都沒有好處。 五道輪迴的生死苦海，就像陷入污泥，被愛慾纏繞，沒有智慧是多麼的迷惑。 太陽升起時，百花盛開，就像佛的色身顯現，太陽落下時，花朵閉合，就像世尊進入涅槃。 值遇如來在世，應當努力精進修行，除去睡眠的遮蓋，不要認為佛永遠都在。 深奧佛法的精髓，不是因為色相的因緣，那些有智慧的人，應當知道這是善巧方便。 善巧方便所度化的人，是有益的而不是徒勞的，而顯現這種變化，也是爲了利益一切眾生。』 「當時德樂正聽聞這些話，立刻證得無生法忍，理解了諸法的本質，獲得了陀羅尼，從而明白了精進和善巧方便的重要性。他常常獨自經行，不再懈怠，很快也證得了不退轉的境界。」 佛告訴阿難：『當時精進辯論的人，就是現在的我。德樂正，就是彌勒。』 佛告訴阿難：『我當時和彌勒一起聽聞佛法，彌勒當時睡覺，獨自沒有得到任何收穫。如果我當時不使用善巧方便來救度他，彌勒現在還在生死輪迴中，無法解脫。聽聞這個佛法的人，應當常常精進，廣泛勸導一切眾生都除去睡眠的遮蓋，應當建立光明智慧的根本。』 當佛說這些事的時候，無數的人都發起了無上平等度化眾生的心願。菩薩的銳利志向和度化眾生的精進就是這樣。 「過去，菩薩作為清信士，歸依三寶，慈悲仁愛普及一切，寬恕救濟眾生，遵守清規不偷盜，佈施平等，貞潔不淫亂，觀察並捨棄內心的淫慾，信仰如同四季一樣堅定，像須彌山一樣穩重，戒酒不飲，尊敬孝順父母，在正月奉行六齋，精進不懈，所生之處都能遇到佛，德行日益增長，最終成就如來、無所執著、正等正覺、調御丈夫、天人導師，教化眾生週而復始。

'When the sun shines, then you can come out again. The weariness and darkness of the long night are so arduous.' 「At that time, the Bee King, speaking to De Le Zheng, said in a verse: 'The Buddha is like sweet dew, listening to the Dharma is never enough. There should be no laziness, as laziness is of no benefit to anyone. The sea of birth and death in the five realms is like falling into mud, entangled by desires. Without wisdom, one is greatly confused. When the sun rises, all flowers bloom, like the manifestation of the Buddha's physical body. When the sun sets, the flowers close, like the World Honored One entering Nirvana. When encountering the Tathagata in the world, one should strive diligently in practice, remove the cover of sleep, and not think that the Buddha is always present. The essence of the profound Dharma is not due to the causes of form. Those who have wisdom should know that this is skillful means. Those who are saved by skillful means are benefited and not in vain. The manifestation of these changes is also for the benefit of all beings.' 「At that time, De Le Zheng, upon hearing these words, immediately attained the forbearance of non-arising of dharmas, understood the essence of all dharmas, obtained the dharani, and thus understood the importance of diligence and skillful means. He often walked alone, no longer lazy, and soon also attained the state of non-retrogression.」 The Buddha told Ananda: 『The one who was diligent in debate at that time is now me. De Le Zheng is Maitreya.』 The Buddha told Ananda: 『At that time, I and Maitreya were listening to the Dharma together. Maitreya was sleeping at that time and did not gain anything. If I had not used skillful means to save him at that time, Maitreya would still be in the cycle of birth and death, unable to be liberated. Those who hear this Dharma should always be diligent, widely encourage all beings to remove the cover of sleep, and establish the foundation of bright wisdom.』 When the Buddha spoke of these things, countless people all generated the aspiration for supreme equality in saving all beings. The sharp aspiration and diligence of the Bodhisattva in saving all beings are like this. (65) The Buddha Laughs at the Sutra for Three Reasons 「In the past, the Bodhisattva, as a pure believer, took refuge in the Three Jewels, with compassion and kindness extending to all, forgiving and saving all beings, observing the precepts of purity and not stealing, giving alms equally, being chaste and not indulging in lust, observing and abandoning inner desires, with faith as firm as the four seasons, as stable as Mount Sumeru, abstaining from alcohol, respecting and being filial to parents, observing the six fast days in the first month, diligently without weariness, encountering the Buddha wherever he was born, his virtue growing daily, and finally becoming the Tathagata, without attachment, the perfectly enlightened one, the tamer of men, the teacher of gods and humans, teaching and transforming beings in a continuous cycle.

時行歷市，睹一老翁斗量賣魚，哀慟㘁曰：「怨乎皇天，吾子何咎而早喪身？子存賣魚，吾豈勞乎？」佛睹其然，笑之，口光五色。度市斯須，又睹大豬浴尿行路，佛復笑焉。阿難整服稽首而白：「屬笑人多，莫由敬質；而今重笑，必有教詔。愿釋眾疑，為後景模。」

世尊告曰：「阿難！吾笑有三因緣。一曰，觀彼老翁之愚，其為弘普矣。日以𦌘網殘群生命，蓋無絲髮之惻隱；禍子自喪，而怨諸天呼㘁驚怖！斯下愚之行，非二儀之仁，賢聖之恕也，以是笑耳。昔者飛行皇帝，植福巍巍，志憍行逸，今為斗量魚，斯二矣。不想人天，壽八十億四千萬劫，意專著空，不能空空還於本無，福盡受罪今在斗中，斯三矣。」

阿難質曰：「飛行皇帝，逮彼尊天，其德巍巍，何故不免於罪乎？」

世尊曰：「禍福非真，當有何常？夫處尊榮施四等恩，覺四非常，可免彼禍矣。若因貴自遂，快心從邪，福盡受罪，自古來然。殃福追己，猶影尋形、響之應聲，豈有貴賤哉？惟吾前世為清信士，時，有鄰人好奉鬼蠱，奸𦾨為群，不信作惡重禍響應。每至齋日，吾要入佛正真之廟，聽沙門眾散說凈法，以為德本，防絕兇禍，而子淫荒，訛云有務。吾詣佛廟，子往亂道。自斯之後，吾之所生，逢佛聞法與沙門齊志，德行日隆，遂成如來、無所著、正真道、最正覺、道法御、天人師，為三界尊，號曰法王。鄰人好事鬼術，殘賊群生，泆蕩女色，酒亂不孝，自謂得志。輪轉三道，苦毒無量。吾已為佛，子續為臭蟲，是以笑之

當時，佛陀在街市上行走，看到一位老翁在用斗量著賣魚，他悲痛地哭喊道：『怨恨上天啊，我的兒子有什麼過錯要早早喪命？兒子在世時賣魚，我哪裡會這麼勞累呢？』佛陀看到這種情況，笑了，口中發出五彩的光芒。過了一會兒，佛陀又看到一頭大豬在路邊撒尿，佛陀又笑了。阿難整理好衣服，恭敬地跪拜並說道：『您之前多次笑，我們都不敢冒昧詢問；現在又再次發笑，必定有教誨要告訴我們。希望您能消除大家的疑惑，為後人樹立榜樣。』 世尊告訴阿難說：『阿難，我笑有三個原因。第一，看到那個老翁的愚蠢，他的行為太普遍了。他每天用漁網殘害眾多生命，沒有絲毫的惻隱之心；兒子死了，反而怨恨上天，哭喊驚恐！這是下等愚人的行為，不符合天地仁愛，也不是賢聖的寬恕之道，因此我笑了。第二，以前的飛行皇帝，積累了深厚的福德，但志得意滿，行為放縱，現在卻淪為用斗量魚的人。第三，他不想想自己曾經在人天道中，壽命長達八十億四千萬劫，一心執著于空，卻不能真正放下，迴歸本無，福報耗盡，現在受罪，淪落到用斗量魚的地步。』 阿難問道：『飛行皇帝，曾經是尊貴的天人，他的德行如此高深，為什麼還會遭受罪報呢？』 世尊說：『禍福不是真實的，哪裡會有永恒不變的呢？如果身處尊貴榮華時，能施予四種平等的恩惠，覺悟到世事無常，就可以避免災禍。如果因為尊貴而放縱自己，隨心所欲地做邪惡之事，福報耗盡就會遭受罪報，自古以來都是如此。災禍和福報追隨著自己，就像影子追隨形體，回聲應和聲音一樣，哪裡有什麼貴賤之分呢？我前世是一個虔誠的信士，當時，有個鄰居喜歡供奉鬼神，用邪術蠱惑眾人，不相信作惡會招致嚴重的災禍。每到齋戒日，我都要進入佛陀正真的廟宇，聽沙門大眾宣講清凈的佛法，以此作為修德的根本，防止兇禍。而我的鄰居卻淫亂荒唐，謊稱有事。我前往佛廟，他卻去擾亂佛道。從那以後，我所投生的每一世，都能遇到佛陀，聽聞佛法，與沙門志同道合，德行日益增長，最終成就瞭如來、無所執著、正真之道、最正覺、道法御、天人師，成為三界至尊，號稱法王。而我的鄰居卻喜歡鬼術，殘害眾生，放縱情慾，酗酒不孝，還自以為得志。他輪轉於三惡道，遭受無量的痛苦。我已經成佛，他卻淪為臭蟲，因此我笑了。』

At that time, the Buddha was walking in the market when he saw an old man measuring fish for sale with a dipper. The old man cried out in grief, 'I resent the heavens! What fault did my son have that he died so young? If my son were still selling fish, how would I be so burdened?' The Buddha, seeing this, smiled, and five-colored light emanated from his mouth. After a while, the Buddha saw a large pig urinating by the roadside, and the Buddha smiled again. Ananda adjusted his robes, bowed respectfully, and said, 'You have smiled many times before, and we did not dare to ask; now you smile again, there must be a teaching you wish to impart. We hope you can dispel our doubts and set an example for future generations.' The World Honored One told Ananda, 'Ananda, there are three reasons for my smiles. First, I saw the foolishness of that old man, whose actions are so common. He uses nets every day to harm countless lives, without a trace of compassion; his son dies, and he blames the heavens, crying out in fear! This is the behavior of a low-grade fool, not in accordance with the benevolence of heaven and earth, nor the forgiveness of the wise and holy, so I smiled. Second, the former Flying Emperor, who accumulated great merit, became arrogant and indulged in his desires, and now he has fallen to the level of measuring fish. Third, he does not consider that he once had a lifespan of eighty-four million kalpas in the heavens and human realms, and while he focused on emptiness, he could not truly let go and return to nothingness. His merit has been exhausted, and now he suffers the consequences, reduced to measuring fish.' Ananda asked, 'The Flying Emperor, who was once a noble celestial being, whose virtue was so profound, why did he not escape punishment?' The World Honored One said, 'Misfortune and fortune are not real, how can there be anything permanent? If one can bestow four kinds of equal kindness while in a position of honor and glory, and awaken to the impermanence of all things, one can avoid disaster. If one indulges oneself because of one's noble status, and follows evil desires, one's merit will be exhausted and one will suffer the consequences, as has been the case since ancient times. Misfortune and fortune follow one like a shadow follows a form, or an echo responds to a sound, how can there be any distinction between noble and lowly? In my previous life, I was a devout believer. At that time, a neighbor of mine liked to worship ghosts and use sorcery to deceive people, not believing that doing evil would bring severe consequences. Every fast day, I would go to the true temple of the Buddha, and listen to the monks preach the pure Dharma, taking this as the foundation for cultivating virtue and preventing misfortune. But my neighbor was licentious and dissolute, falsely claiming to be busy. I went to the Buddha's temple, and he went to disrupt the path of the Buddha. From then on, in every life I was born, I encountered the Buddha, heard the Dharma, and shared the same aspirations as the monks. My virtue grew day by day, and I eventually became the Tathagata, the one who is free from attachment, the true path, the most enlightened one, the master of the Dharma, the teacher of gods and humans, the most honored one in the three realms, known as the Dharma King. But my neighbor, who liked sorcery, harmed living beings, indulged in lust, was addicted to alcohol, and was unfilial, thought he was successful. He has been reborn in the three evil realms, suffering immeasurable pain. I have already become a Buddha, while he has been reborn as a dung beetle, and that is why I smiled.'

佛告阿難：「吾累劫稟經采義，親樂沙門，獲斯巍巍矣。菩薩銳志度無極精進如是。」

（六六）小兒聞法即解經

「昔有比丘，精進守法，少持禁戒，初不毀犯，常守梵行，在精舍止。所可諷誦是般若波羅蜜，說經聲妙無能及者，其有聞此比丘音聲，莫不歡喜。有一小兒厥年七歲，城外牧牛，遙聞比丘誦說經聲，即尋音往詣精舍中，禮比丘已卻坐一面，聽其經言，時說色本，聞之即解，兒大歡喜。經句絕已，便問比丘。比丘應答，不可兒意。是時小兒反為解說，其義甚妙，昔所希聞。比丘聞之，歡喜甚悅，怪此小兒乃有智慧，非是凡人。時，兒即去，還至牛所，所牧牛犢散走入山，兒尋其跡追逐求索。爾時，值虎害此小兒，小兒命終，魂神即轉，生長者家，第一夫人作子。

「夫人懷妊，口便能說般若波羅蜜，從朝至暮初不懈息。其長者家，素不知法，怪此夫人口為妄語，謂呼鬼病，下問譴祟，無所不至，無能知者。長者甚愁，不知夫人那得此病，家中內外皆悉憂惶。是時比丘入城分衛詣長者門，遙聞經聲心甚喜悅，住門有頃。主人偶出，見此比丘亦不作禮，比丘怪之：『此賢者家內說經聲妙乃爾乎！今此長者不與我語。』即問長者：『內中誰有說深經者，音聲微妙乃如是耶！』長者報言：『我內中婦聞得鬼病，晝夜妄語，口初不息。』比丘爾乃知長者家為不解法，比丘報言：『此非鬼病，但說尊經佛之大道，愿得入內與共相見。』長者言：『善！』即將比丘入至婦所。婦見比丘即為作禮，比丘咒愿言：『得佛疾

佛陀告訴阿難：『我累世積累經義，親近樂於修行的沙門，才獲得如此崇高的成就。菩薩以堅定的意志度化眾生，精進不懈，就是這樣。』 （六六）小兒聽聞佛法即能理解經義 『過去有一位比丘，精進地守護佛法，嚴持戒律，從不違犯，常修梵行，住在精舍。他所誦讀的是《般若波羅蜜經》，誦經的聲音美妙無比，無人能及。凡是聽到這位比丘誦經聲音的人，沒有不歡喜的。有一個七歲的小孩，在城外放牛，遠遠地聽到比丘誦經的聲音，就循著聲音來到精舍，向比丘行禮後坐在一旁，聽他講經。當時比丘正在講『色』的本性，小孩聽了立刻就理解了，非常歡喜。等經文講完，小孩就向比丘提問。比丘的回答，不合小孩的心意。這時，小孩反而為比丘講解，其中的道理非常精妙，是以前從未聽過的。比丘聽了，歡喜愉悅，驚異於這個小孩竟然有如此智慧，不是普通人。當時，小孩就離開了，回到放牛的地方，他所放的牛犢散開跑進了山裡，小孩就循著軌跡追尋。這時，正好遇到老虎傷害了這個小孩，小孩因此喪命，靈魂隨即轉生，投胎到一位長者家，成為第一夫人的兒子。 『夫人懷孕后，口中就能說《般若波羅蜜經》，從早到晚都不停歇。長者家一向不懂佛法，覺得這位夫人胡言亂語，認為是得了鬼病，就請人來問卜驅邪，用盡各種方法，都無法知道原因。長者非常憂愁，不知道夫人怎麼得了這種病，家中上下都非常惶恐。這時，比丘進城乞食，來到長者家門前，遠遠地聽到誦經的聲音，心中非常歡喜，在門口停留了一會兒。主人偶然出來，見到這位比丘也沒有行禮，比丘感到奇怪：『這家賢者家中誦經的聲音如此美妙！現在這位長者卻不和我說話。』就問長者：『家中是誰在誦讀如此深奧的經典，聲音如此美妙？』長者回答說：『我家中夫人得了鬼病，白天黑夜胡言亂語，口中不停。』比丘這才知道長者家不瞭解佛法，比丘說：『這不是鬼病，只是在誦讀尊貴的佛經，佛陀的大道，希望能夠進入家中與她相見。』長者說：『好！』就帶比丘來到夫人那裡。夫人見到比丘就向他行禮，比丘祝願說：『愿你早日康復。』

The Buddha told Ananda, 'I have accumulated the meaning of scriptures through countless kalpas, and have been close to and delighted in the Shramanas who practice diligently, thus attaining such magnificent achievements. Bodhisattvas, with resolute determination, liberate beings without limit, and their diligence is like this.' (66) A Child Understands the Sutras Upon Hearing the Dharma 'In the past, there was a Bhikshu who diligently upheld the Dharma, strictly observed the precepts, never violated them, and always practiced Brahmacharya, residing in a monastery. What he recited was the Prajna Paramita Sutra, and the sound of his recitation was so wonderful that no one could match it. All who heard the sound of this Bhikshu's recitation were filled with joy. There was a seven-year-old child who was herding cattle outside the city. Hearing the sound of the Bhikshu reciting the sutra from afar, he followed the sound to the monastery, bowed to the Bhikshu, and sat to one side, listening to his discourse. At that time, the Bhikshu was explaining the nature of 'form,' and the child immediately understood it, and was very happy. When the sutra recitation was finished, the child asked the Bhikshu questions. The Bhikshu's answers did not satisfy the child. Then, the child instead explained to the Bhikshu, and the reasoning was very profound, something that had never been heard before. The Bhikshu, upon hearing this, was joyful and delighted, marveling at how this child possessed such wisdom, and was not an ordinary person. At that time, the child left and returned to where he was herding cattle. The calves he was herding scattered and ran into the mountains, and the child followed their tracks, searching for them. At that time, he encountered a tiger that harmed the child, and the child died. His soul then transmigrated and was reborn into the family of an elder, becoming the son of the first wife. 'After the wife became pregnant, she could speak the Prajna Paramita Sutra, from morning to night without ceasing. The elder's family had always been ignorant of the Dharma, and they thought that this wife was speaking nonsense, believing that she was possessed by a ghost. They consulted diviners and performed exorcisms, using all sorts of methods, but they could not find the cause. The elder was very worried, not knowing how his wife had contracted this illness, and everyone in the household was very anxious. At that time, a Bhikshu entered the city to beg for alms and came to the elder's gate. From afar, he heard the sound of sutra recitation, and his heart was filled with joy. He stood at the gate for a while. The master of the house happened to come out, and upon seeing the Bhikshu, did not bow to him. The Bhikshu was surprised, 'The sound of sutra recitation in this virtuous person's house is so wonderful! Yet this elder does not speak to me.' He then asked the elder, 'Who in your house is reciting such profound sutras, with such a wonderful voice?' The elder replied, 'My wife has contracted a ghost illness, and she speaks nonsense day and night, without stopping.' The Bhikshu then realized that the elder's family did not understand the Dharma. The Bhikshu said, 'This is not a ghost illness, but she is reciting the venerable Buddhist scriptures, the great path of the Buddha. I wish to enter the house and meet with her.' The elder said, 'Good!' and led the Bhikshu to where his wife was. Upon seeing the Bhikshu, the wife bowed to him, and the Bhikshu blessed her, saying, 'May you recover soon.'

。』便與比丘相難說經法，反覆披解，比丘甚喜。長者問言：『此何等病？』比丘報言：『無有病也，但說深經甚有義理，疑此夫人所懷妊兒，是佛弟子。』長者意解，即留比丘與作飲食。飲食畢訖，比丘便退精舍，展轉相謂：『有一長者夫人懷妊，甚可奇怪，口誦尊經，所說如流，其音妙好，解釋經理甚深。』

「後日長者復請比丘，普及眾僧悉令詣舍，辦飲食具。時至，皆到坐定，行水飲食已，咒愿達嚫。時，夫人出禮眾比丘，卻坐一面，復為比丘快說經法，諸有疑難不能及者，盡為比丘具足解說，眾僧踴躍歡喜而退。日月滿足，夫人在產，㝃娠得男，又無惡露。其兒適生，叉手長跪，誦般若波羅蜜。夫人產已，還如本時無所復知，如夢寤已了無所識。長者即復呼眾僧。比丘都集，往睹小兒，說經故事，初無躓礙。是時眾僧各各一心觀此小兒本，皆不能知。長者問言：『此為何等？』比丘答曰：『真佛弟子，慎莫驚疑，好養護之。此兒后大當為一切眾人作師，吾等悉當從其啟受。』

「時兒長大至年七歲，悉知微妙，道俗皆備，與眾超絕，智度無極。諸比丘等皆從受學，經中誤脫有所短少，皆為刪定，足其所乏。兒每入出有所至止，輒開化人使發大乘；長者家室內外大小五百人眾，皆從兒學，發摩訶衍意，悉行佛事。兒所教授城郭市裡，所開發者八萬四千人，皆發無上正真道意，弟子乘者五百人，諸比丘聞兒所說本漏意解，志求大乘者皆得法眼凈。」

佛告阿難：「是時小兒者，吾身是也。時比丘者，迦葉佛是也

現代漢語譯本：於是，（比丘）便與（長者）互相辯論佛法，反覆闡釋講解，比丘非常高興。長者問道：『這是什麼病？』比丘回答說：『沒有病，只是所說的深奧佛經很有道理，我懷疑這位夫人所懷的胎兒，是佛的弟子。』長者理解了，就留下比丘供養飲食。飲食完畢，比丘便回到精舍，輾轉相告：『有一位長者的夫人懷孕，非常奇怪，口誦佛經，所說如流水般流暢，聲音美妙動聽，解釋經義非常深刻。』 第二天，長者再次邀請比丘，以及所有僧人到家中，準備了飲食。時間到了，大家都到齊坐定，行過水、用過飲食后，誦咒祝願並佈施。這時，夫人出來向眾比丘行禮，退坐在一旁，又為比丘們流暢地講解佛法，凡是有疑問不能理解的地方，都為比丘們詳細解釋，眾僧歡喜踴躍而退。到了足月，夫人生下一個男孩，沒有惡露。孩子剛出生，就合掌長跪，誦讀《般若波羅蜜》。夫人生產後，恢復如常，什麼都不知道了，就像從夢中醒來一樣，什麼都不記得了。長者又再次召集眾僧。比丘們都來了，去看這個小孩，聽他講經說法，沒有絲毫障礙。這時，眾僧各自一心觀察這個小孩的來歷，都無法得知。長者問道：『這孩子是什麼來歷？』比丘回答說：『是真正的佛弟子，不要驚慌疑惑，好好養育他。這孩子長大後會成為所有人的老師，我們都應當向他請教學習。』 這孩子長大到七歲時，通曉一切微妙的道理，世俗和出世間的知識都具備，超越眾人，智慧深不可測。眾比丘都向他學習，經書中如有錯誤遺漏或不足之處，都由他刪改訂正，補足缺失。這孩子每次出入或到任何地方，都開導教化人們發大乘心；長者家室內外大小五百人，都跟隨這孩子學習，發了菩薩心，都行佛事。這孩子所教導的城郭市裡，所開導的人有八萬四千人，都發了無上正等正覺之心，弟子中有五百人，眾比丘聽了這孩子所說的本意，理解了經義，立志追求大乘的都得到了法眼清凈。 佛告訴阿難：『當時的小孩，就是我的前身。當時的比丘，就是迦葉佛。』

English version: Then, (the monk) began to debate the Dharma with (the elder), repeatedly explaining and elucidating it, which greatly pleased the monk. The elder asked, 'What is this illness?' The monk replied, 'There is no illness, but the profound scriptures being spoken are very meaningful. I suspect that the child in this lady's womb is a disciple of the Buddha.' The elder understood and kept the monk for a meal. After the meal, the monk returned to the monastery, spreading the word: 'There is an elder's wife who is pregnant, which is very strange. She recites scriptures, speaking fluently like flowing water, with a beautiful voice, and explains the meaning of the scriptures very profoundly.' The next day, the elder invited the monk again, as well as all the monks, to his home, preparing food. When the time came, everyone arrived and sat down. After washing and eating, they chanted blessings and made offerings. At this time, the lady came out to pay respects to the monks, then sat to one side, and again fluently explained the Dharma to the monks. Wherever there were doubts or things they could not understand, she explained them in detail to the monks. The monks were delighted and joyfully departed. When the full term arrived, the lady gave birth to a boy, without any postpartum discharge. As soon as the child was born, he clasped his hands and knelt, reciting the 'Prajnaparamita'. After giving birth, the lady returned to normal, not knowing anything, as if she had woken from a dream and remembered nothing. The elder again summoned the monks. The monks all came to see the child, listening to him preach the Dharma without any hindrance. At this time, the monks each focused on observing the child's origin, but could not know it. The elder asked, 'What is the origin of this child?' The monk replied, 'He is a true disciple of the Buddha, do not be alarmed or doubtful, take good care of him. When this child grows up, he will become the teacher of all people, and we should all learn from him.' When the child grew to the age of seven, he understood all subtle principles, possessing both worldly and otherworldly knowledge, surpassing all others, with immeasurable wisdom. All the monks learned from him, and if there were any errors, omissions, or deficiencies in the scriptures, he would correct and supplement them. Every time this child went out or to any place, he would guide and teach people to develop the Mahayana mind. The five hundred people, both inside and outside the elder's house, all followed this child to learn, developed the Bodhi mind, and all practiced Buddhist activities. The people in the cities and towns that this child taught and guided numbered 84,000, all of whom developed the supreme, perfect, and true enlightenment mind. Among his disciples, there were five hundred, and the monks who heard the child's explanation of the original meaning of the scriptures, understood the meaning, and aspired to the Mahayana, all attained the pure Dharma eye. The Buddha told Ananda: 'The child at that time was my previous life. The monk at that time was Kashyapa Buddha.'

。如是，阿難！我往昔時，一從比丘聞摩訶衍品，贊善開解，心意歡喜不轉，精進不忘，深識宿命，自致無上平等正覺。一聞之德乃尚如是，何況終日遵修道者？菩薩銳志度無極精進如是。」

（六七）殺身濟賈人經

「昔者菩薩，與五百商人，俱入巨海欲采眾寶。入海數月，其所獲寶，過載盈舟。將旋本土，道逢飄風，雷電震地，水神雲集，四周若城，眼中出火，波涌灌山，眾人嚾啼曰：『吾等死矣！』恐怖易色，仰天求哀。菩薩愴然，心生計曰：『吾之求佛，但為眾生耳。海神所惡，死屍為甚。危命濟眾，斯乃開士之尚業矣。吾不以身血注海，海神惡之，意者船人終不渡岸。』謂眾人曰：『爾等屬手相持並援吾身。』眾人承命，菩薩即引刀自𠛑。海神惡焉，漂舟上岸，眾人普濟。

「船人抱尸號天而哭曰：『斯必菩薩非凡庸之徒。』躄踴呼天：『寧令吾等命殞于茲，無喪上德之士矣。』其言真誠，上感諸天，天帝釋睹菩薩之弘慈睹世希有，帝釋身下，曰：『斯至德菩薩將為聖雄，今自活之。』以天神藥灌其口中，並通涂尸，菩薩即蘇，忽然起坐與眾相勞。帝釋以名寶滿其舟中，千倍於前，即還本土，九親相見靡不歡悅，赒窮濟乏，惠逮眾生，敷宣佛經，開化愚冥。其國王服菩薩德，詣稟清化，君仁臣忠，率土持戒，家有孝子，國豐毒歇，黎庶欣欣，壽終生天，長離眾苦。菩薩累劫精進不休，遂至得佛。」

佛告諸比丘：「殺身濟眾者，吾身是也。天帝釋者，彌勒是。五百商人者，今坐中五百應真是也。菩薩銳志度無極精進如是

現代漢語譯本：阿難，確實如此！我過去世時，曾經從一位比丘那裡聽聞《摩訶衍品》，他讚歎並善於開解，我當時心意歡喜，沒有動搖，精進不忘，深深地認識到自己的宿命，最終成就了無上平等正覺。僅僅聽聞一次的功德尚且如此，更何況是終日遵循修行佛道的人呢？菩薩的銳利志向和度化眾生的精進就是這樣的。」 現代漢語譯本：過去，有一位菩薩和五百位商人一起進入大海，想要採集各種寶物。入海數月，他們所獲得的寶物，裝滿了整艘船。當他們準備返回家鄉時，途中遭遇狂風，雷電震動大地，水神聚集，四周如同城墻一般，眼中發出火焰，波濤洶涌，淹沒了山巒，眾人驚恐地哭喊道：『我們死定了！』他們嚇得臉色都變了，仰天哀求。菩薩悲傷地想，『我求佛道，只是爲了眾生。海神最厭惡的，就是死屍。犧牲自己的生命來救助眾人，這才是菩薩的崇高事業。如果我不把自己的血注入海中，海神會厭惡，恐怕船上的人最終都無法到達岸邊。』於是他對眾人說：『你們緊緊抓住彼此的手，並拉住我的身體。』眾人聽從了他的命令，菩薩隨即拔刀自刎。海神厭惡了，船漂到了岸邊，所有人都得救了。 現代漢語譯本：船上的人抱著菩薩的屍體，向天哭喊道：『這一定是菩薩，而不是普通人。』他們捶胸頓足，呼天搶地：『寧願讓我們死在這裡，也不能失去這樣高尚的人啊。』他們的話語真誠，感動了上天，天帝釋看到菩薩的弘大慈悲，覺得世間罕見，於是降臨下來，說：『這位至德菩薩將來會成為聖雄，現在要救活他。』他用天上的神藥灌入菩薩的口中，並塗抹他的全身，菩薩立刻甦醒，起身和眾人互相問候。天帝釋用珍寶裝滿了他們的船，比之前多了一千倍，他們隨即返回家鄉，和親人相見，無不歡喜，他們救濟貧困，恩惠遍及眾生，宣講佛經，開化愚昧。他們的國王敬佩菩薩的德行，前來請教清凈的教化，君主仁慈，臣子忠誠，全國上下都持守戒律，家家都有孝子，國家富足，災禍平息，百姓欣欣向榮，壽命終結后都升入天界，永遠脫離了痛苦。菩薩累劫精進不懈，最終成就了佛果。」 現代漢語譯本：佛告訴眾比丘：『那個殺身救助眾人的，就是我的前身。天帝釋，就是彌勒。五百商人，就是現在在座的五百位應真。菩薩的銳利志向和度化眾生的精進就是這樣的。』

English version: 'Indeed, Ananda! In my past lives, I once heard the Mahayana teachings from a monk, who praised and skillfully explained them. At that time, my mind was filled with joy, unwavering, diligently remembering, deeply understanding my past lives, and ultimately attaining unsurpassed, equal, and correct enlightenment. The merit of just hearing it once was already so great, how much more so for those who follow and practice the path of the Buddha all day long? Such is the sharp aspiration and boundless diligence of a Bodhisattva in saving all beings.' English version: 'In the past, a Bodhisattva and five hundred merchants entered the great sea together, seeking to collect various treasures. After several months at sea, they had filled their ship with treasures. As they were about to return home, they encountered a fierce storm, with thunder and lightning shaking the earth. The water gods gathered, surrounding them like a city wall, their eyes emitting flames, and the waves surged, engulfing the mountains. The people cried out in terror, 『We are doomed!』 Their faces turned pale with fear, and they looked up to the heavens, begging for mercy. The Bodhisattva, filled with compassion, thought, 『My pursuit of Buddhahood is solely for the sake of all beings. The sea gods detest corpses the most. Sacrificing my own life to save others is the noble work of a Bodhisattva. If I do not shed my blood into the sea, the sea gods will be displeased, and the people on the ship may never reach the shore.』 So he said to the others, 『Hold each other』s hands tightly and hold onto my body.』 The people obeyed, and the Bodhisattva immediately drew his sword and slit his own throat. The sea gods were appeased, and the ship drifted to the shore, saving everyone. English version: 'The people on the ship held the Bodhisattva』s body and cried out to the heavens, 『This must be a Bodhisattva, not an ordinary person.』 They beat their chests and wailed, 『We would rather die here than lose such a noble person.』 Their words were sincere and moved the heavens. The Emperor Sakra, seeing the Bodhisattva』s great compassion and finding it rare in the world, descended and said, 『This virtuous Bodhisattva will become a great sage in the future, I will revive him now.』 He poured celestial medicine into the Bodhisattva』s mouth and applied it to his entire body. The Bodhisattva immediately revived, sat up, and greeted everyone. The Emperor Sakra filled their ship with treasures, a thousand times more than before. They then returned home, and their families were overjoyed to see them. They helped the poor and needy, and their kindness extended to all beings. They preached the Buddhist scriptures, enlightening the ignorant. Their king admired the Bodhisattva』s virtue and sought his teachings. The ruler was benevolent, the ministers were loyal, and the entire nation observed the precepts. Every family had filial children, the country was prosperous, disasters ceased, and the people were happy. When their lives ended, they were all reborn in the heavens, forever free from suffering. The Bodhisattva continued his diligent practice through countless kalpas, and finally attained Buddhahood.』 English version: The Buddha told the monks, 『The one who sacrificed his life to save others was my past self. The Emperor Sakra was Maitreya. The five hundred merchants are the five hundred Arhats present here today. Such is the sharp aspiration and boundless diligence of a Bodhisattva in saving all beings.』

（六八）

「昔者菩薩，為獨母子，朝詣佛廟捐邪崇真，稽首沙門，稟佛神化，朝益暮誦，景明日昇，采識眾經。古賢孝行，精誠仰慕，猶餓夢食。所處之國，其王無道，貪財重色，薄賢賤民。王念無常，自惟曰：『吾為不善，死將入太山乎？何不聚金以貢太山王耶？』於是斂民金，設重令曰：『若有匿銖兩之金，其罪至死。』如斯三年，民金都盡。王訛募曰：『有獲少金以貢王者，妻以季女，賜之上爵。』童子啟母曰：『昔以金錢一枚著亡父口中，欲以賂太山王，今必存矣，可取以獻王也。』母曰：『可。』兒取獻焉。王令錄，問所由獲金。對曰：『父喪亡時，以金著口中，欲賂太山，實聞大王設爵求金，始者掘冢發木取金。』王曰：『父喪來有年乎？』對曰：『十有一年。』曰：『爾父不賂太山王耶？』對曰：『眾聖之書，唯佛教真。佛經曰：「為善福追，作惡禍隨，禍之與福猶影響焉。」走身以避影，撫山以關響，其可獲乎？』王曰：『不可。』曰：『夫身即四大也，命終四大離，靈逝變化，隨行所之，何賂之有？大王前世佈施為德，今獲為王，又崇仁愛澤及遐邇，雖未得道，後世必復為王。』王心歡喜，大赦獄囚，還所奪金。」

佛告諸比丘：「時王欲以民間余金殘戮害無罪者，菩薩睹民哀號，為之揮淚，投身命乎厲政，濟民難於塗炭。民感其潤，奉佛至戒，國遂豐沃。時，童子者，吾身是也。菩薩銳志度無極精進如是

從前，有一位菩薩，和他的母親相依為命。他們每天早晨都去佛寺，拋棄邪念，崇尚真理，向僧人頂禮，接受佛法的教誨。他們早晚誦經，每天都學習新的知識，瞭解各種經典。他們非常敬佩古代賢人的孝道，就像飢餓的人在夢中渴望食物一樣。他們所居住的國家，國王昏庸無道，貪圖錢財，沉迷美色，輕視賢能，鄙視百姓。國王想到人生無常，自己思忖道：『我做了這麼多壞事，死後難道要下地獄嗎？為什麼不積攢金錢來賄賂地獄的閻王呢？』於是，他搜刮民脂民膏，頒佈嚴令：『如果有人私藏哪怕一點點金子，就處以死刑。』這樣過了三年，百姓的金子都被搜刮乾淨了。國王又謊稱招募：『如果有人能獻上少量的金子來賄賂閻王，就把小女兒嫁給他，並賜予高官厚祿。』這時，童子對母親說：『以前，我們曾把一枚金幣放在去世的父親口中，想用來賄賂閻王，現在應該還在，可以取出來獻給國王。』母親說：『可以。』童子取出金幣獻給國王。國王讓人記錄下來，並詢問金子的來歷。童子回答說：『父親去世時，我們把金幣放在他口中，想用來賄賂閻王。現在聽說大王懸賞求金，我才去挖開墳墓，取出金子。』國王問：『你父親去世多久了？』童子回答說：『十一年了。』國王說：『難道你父親沒有賄賂閻王嗎？』童子回答說：『各種聖賢的書籍中，只有佛教的教義才是真理。佛經上說：「行善會帶來福報，作惡會招致災禍，禍與福就像影子和聲音一樣緊隨其後。」如果想逃避影子就跑開身體，想阻止聲音就摀住山，這怎麼可能呢？』國王說：『不可能。』童子說：『人的身體是由地、水、火、風四大元素組成的，生命終結時，四大元素就會分離，靈魂會隨著自己的行為而變化，哪裡還需要賄賂呢？大王前世廣行佈施，積德行善，所以今生才能成為國王，如果能繼續崇尚仁愛，恩澤百姓，即使不能得道，來世也一定會再次成為國王。』國王聽后非常高興，於是大赦天下，釋放了所有囚犯，並把搜刮來的金子還給了百姓。 佛陀告訴眾比丘：『當時，國王想用從百姓那裡搜刮來的剩餘金子來殘害無辜的人，菩薩看到百姓哀號，為之流淚，不惜犧牲自己的生命來阻止暴政，把百姓從水深火熱中解救出來。百姓感激他的恩德，信奉佛法，嚴守戒律，國家也因此變得富饒。當時的童子，就是我的前身。菩薩的意志堅定，精進修行，永無止境，就是這樣。』

In the past, there was a Bodhisattva who lived with his mother. Every morning, they would go to the Buddhist temple, abandoning evil thoughts and embracing the truth. They would bow to the monks and receive the teachings of the Buddha. They would recite scriptures morning and evening, learning new knowledge and understanding various sutras every day. They greatly admired the filial piety of ancient sages, just as a hungry person longs for food in a dream. The country they lived in was ruled by a wicked king who was greedy for wealth, obsessed with beauty, despised the virtuous, and looked down upon the people. The king, realizing the impermanence of life, thought to himself, 'I have done so many bad things, will I go to hell after death? Why not accumulate gold to bribe the King of Hell?' So, he plundered the people's wealth and issued a strict decree: 'If anyone hides even a small amount of gold, they will be put to death.' After three years, all the people's gold had been confiscated. The king then falsely announced a recruitment: 'If anyone can offer a small amount of gold to bribe the King of Hell, I will marry my youngest daughter to him and grant him high rank and great wealth.' At this time, the boy said to his mother, 'In the past, we put a gold coin in our deceased father's mouth, intending to bribe the King of Hell. It should still be there, and we can take it out and offer it to the king.' The mother said, 'Okay.' The boy took out the gold coin and offered it to the king. The king had it recorded and asked about the origin of the gold. The boy replied, 'When my father passed away, we put the gold coin in his mouth, intending to bribe the King of Hell. Now that I heard that Your Majesty is offering rewards for gold, I dug up the grave and took out the gold.' The king asked, 'How long has it been since your father passed away?' The boy replied, 'Eleven years.' The king said, 'Didn't your father bribe the King of Hell?' The boy replied, 'Among all the books of the sages, only the teachings of Buddhism are the truth. The Buddhist scriptures say, "Good deeds bring blessings, and evil deeds bring misfortune. Misfortune and blessings follow each other like shadows and sounds." If you want to escape your shadow, you run away from your body, and if you want to stop the sound, you cover the mountain. How is that possible?' The king said, 'Impossible.' The boy said, 'The human body is composed of the four great elements of earth, water, fire, and wind. When life ends, the four elements separate, and the soul changes according to its actions. Where is the need for bribery? Your Majesty, in your previous life, you practiced generosity and accumulated merit, so in this life you became a king. If you continue to uphold benevolence and benefit the people, even if you do not attain enlightenment, you will surely become a king again in the next life.' The king was very pleased and granted a general amnesty, releasing all prisoners and returning the confiscated gold to the people. The Buddha told the monks, 'At that time, the king wanted to use the remaining gold he had plundered from the people to harm innocent people. The Bodhisattva, seeing the people's cries of sorrow, shed tears for them and sacrificed his own life to stop the tyranny, rescuing the people from their suffering. The people were grateful for his kindness, believed in Buddhism, and strictly observed the precepts. The country became prosperous as a result. The boy at that time was my past self. The Bodhisattva's will was firm, and his practice was diligent and endless, just like that.'

（六九）調達教人為惡經

「昔者菩薩，位為天王，精存微行，志進若流，每到齋日，乘于馬車巡四天下，宣佛奧典開化眾生，消其瑕穢，令崇如來、應儀、正真覺、天中之天、眾聖中王、道教之尊，可離三塗眾苦之原。調達亦為魔天王，行四天下，教人為惡從心所欲，無有太山殃禍之報。行逢菩薩，問曰：『子何行乎？』答曰：『教民奉佛，修上聖德。』調達曰：『吾教民恣欲，二世無禍；為善勞志，無益於己。』菩薩曰：『爾避吾道。』答曰：『子為善猶金銀，吾尚惡猶剛鐵。剛鐵能截金銀，金銀不能截剛鐵，子不下道，吾斬子矣。』調達惡盛禍成，生入太山。夫人為惡，皆死入三塗，三塗執善靡不升天，雖處尊榮而懷元惡，不如三塗懷佛一言也。」

佛告諸比丘：「教人行善天王者，吾身是也。導人為惡魔天者，調達是。菩薩銳志度無極精進如是。」

（七〇）殺龍濟一國經

「昔者菩薩，伯叔齊志，俱行學道，仰慕諸佛難逮之行，誦經釋義開導六冥，練棄內垢，止觀寂定。每聞諸國闇於三尊，輒往導化，令奉六度正真妙行。時有大國，其王樂道，眾妖誘之授其邪偽，率土承風，皆事蠱道，風雨不時，妖怪首尾。菩薩伯叔自相謂曰：『吾之本土，三尊化行，人懷十善，君仁臣忠，父義子孝，夫信婦貞，比門有賢，吾等將復誰化乎？彼彼國信妖，蛟龍處之，吞其黎庶，哀㘁無救。夫建志求佛，唯為斯類矣。可以道化，喻之以仁，龍含兇毒，吾等摧焉。』叔曰：『佛戒以殺為兇虐之大，活生仁道之首也

『過去有一位菩薩，身為天王，精進于細微的善行，志向堅定如流水。每到齋戒日，他都會乘坐馬車巡視四方天下，宣講佛法的奧妙，開導化解眾生的迷惑，消除他們的污垢，使他們崇敬如來、應供、正等正覺、天中之天、眾聖之王、道教之尊，從而可以脫離三惡道的痛苦根源。提婆達多也曾是魔天王，他也在四方天下行走，教唆人們作惡，隨心所欲，認為不會有像泰山一樣大的災禍報應。一次，他遇到菩薩，問道：『你這是在做什麼？』菩薩回答說：『我教導民眾信奉佛法，修習至高無上的聖德。』提婆達多說：『我教導民眾放縱慾望，認為今生來世都不會有災禍；行善勞心費力，對自己沒有好處。』菩薩說：『你走開，不要妨礙我的道路。』提婆達多回答說：『你行善就像金銀一樣，我行惡就像剛鐵一樣。剛鐵能斬斷金銀，金銀卻不能斬斷剛鐵。你如果不離開，我就要斬殺你。』提婆達多作惡多端，最終墮入地獄。人們作惡，死後都會墮入三惡道；三惡道的人如果行善，沒有不升天的。即使身處尊貴榮華，卻懷有邪惡之心，還不如身處三惡道卻能記住佛的一句話。』 佛陀告訴眾比丘：『教導人們行善的天王，就是我的前身。引導人們作惡的魔天，就是提婆達多。菩薩的銳利志向和精程序度就是如此。』 『過去有一位菩薩，和他的叔叔志同道合，一起修行佛道，仰慕諸佛難以企及的修行。他們誦讀佛經，解釋經義，開導六道眾生，修習戒定慧，止息內心的污垢，達到寂靜的禪定。每當聽說有國家不瞭解佛法僧三寶，他們就前往教化，使他們奉行六度波羅蜜的正真妙行。當時有一個大國，國王喜歡佛道，但被妖魔迷惑，接受了他們的邪說，全國上下都信奉邪教，導致風雨失調，妖怪橫行。菩薩和他的叔叔互相說道：『我們的國家，佛法盛行，人們都懷有十善之心，君主仁慈，臣子忠誠，父親慈愛，兒子孝順，夫妻之間有信義，鄰里之間有賢德，我們還能教化誰呢？那個國家信奉妖魔，蛟龍在那裡作祟，吞噬百姓，哀嚎無助。我們立志求佛，正是爲了救度這類眾生。可以用佛法教化他們，用仁愛感化他們，但那條龍兇殘暴虐，我們必須除掉它。』叔叔說：『佛陀的戒律以殺生為最大的兇惡，以救活生命為仁道的首要。』

(69) The Sutra of Devadatta Teaching People to Do Evil 'In the past, a Bodhisattva, who was a heavenly king, diligently practiced subtle good deeds, his will advancing like a flowing stream. Every fast day, he would ride in a chariot, touring the four continents, proclaiming the profound teachings of the Buddha, enlightening and transforming sentient beings, eliminating their defilements, and leading them to revere the Tathagata, the Worthy One, the Perfectly Enlightened One, the King of the Heavens, the King of the Saints, the Honored One of the Teachings, so that they could escape the source of suffering in the three evil realms. Devadatta was also a demon king, traveling the four continents, teaching people to do evil according to their desires, believing there would be no retribution as great as Mount Tai. Once, he met the Bodhisattva and asked, 'What are you doing?' The Bodhisattva replied, 'I am teaching people to follow the Buddha and cultivate the supreme virtues.' Devadatta said, 'I teach people to indulge their desires, believing there will be no misfortune in this life or the next; doing good is laborious and brings no benefit to oneself.' The Bodhisattva said, 'You should avoid my path.' Devadatta replied, 'Your good deeds are like gold and silver, while my evil deeds are like hard iron. Hard iron can cut through gold and silver, but gold and silver cannot cut through hard iron. If you do not leave, I will kill you.' Devadatta's evil grew, and he fell into hell. People who do evil all fall into the three evil realms after death; those in the three evil realms who do good will all ascend to heaven. Even if one is in a position of honor and glory but harbors evil, it is not as good as being in the three evil realms and remembering one word of the Buddha.' The Buddha told the monks, 'The heavenly king who taught people to do good was my past self. The demon king who led people to do evil was Devadatta. The Bodhisattva's sharp will and diligence are like this.' (70) The Sutra of Killing a Dragon to Save a Country 'In the past, a Bodhisattva and his uncle shared the same aspiration, practicing the Buddha's path together, admiring the unattainable practices of the Buddhas. They recited scriptures, explained their meanings, enlightened the six realms of beings, practiced precepts, meditation, and wisdom, stopped inner defilements, and attained peaceful samadhi. Whenever they heard of a country that did not understand the Three Jewels, they would go to teach them, leading them to practice the true and wonderful conduct of the Six Paramitas. At that time, there was a great country whose king loved the Way, but was deluded by demons and accepted their false teachings. The whole country followed suit, believing in evil cults, causing irregular winds and rains, and the appearance of monsters. The Bodhisattva and his uncle said to each other, 'In our country, the Buddha's teachings are flourishing, people have the ten virtues, the ruler is benevolent, the ministers are loyal, the father is kind, the son is filial, husbands and wives are faithful, and neighbors are virtuous. Who else can we teach? That country believes in demons, and a dragon is causing trouble there, devouring the people, who are crying out for help. Our aspiration to seek Buddhahood is precisely for the sake of such beings. We can teach them with the Dharma, move them with compassion, but that dragon is fierce and cruel, we must eliminate it.' The uncle said, 'The Buddha's precepts consider killing to be the greatest evil, and saving lives to be the foremost act of compassion.'

。將如彼何？』伯曰：『夫殘一人者，其罪百劫；龍吞一國，吾懼恒沙劫畢，厥殃未除矣。茍貪鮮味斯須之利，不睹太山燒煮之咎，吾心愍然。人道難獲，佛法難聞，除龍濟國，導以三尊六度高行，禍若絲髮，福喻二儀。爾化為象，吾為師子，二命不殞，斯國不濟也。』稽首十方誓曰：『眾生不寧，余之咎矣。吾后得佛，當度一切。』象造龍所，師子登之。龍即奮勢霆耀雷震，師子踴吼，龍之威靈，師子赫勢，普地為震，三命絕矣。諸天稱善，靡不嘆仁。兩菩薩終，生第四天上。

「一國全命，抱尸哀號曰：『斯必神矣！孰仁若茲。』門徒尋之，睹師普慈殺身濟眾，哀慟稱德。各又進行宣師道化，王逮臣民始知有佛，率土僉曰：『佛之仁化乃至於茲乎！』殯葬二尸，舉國哀慟。王即命曰：『有不奉佛六度十善而事妖鬼者，罪舉眷屬同。』自斯之後，剎有千數沙門比肩而行，國內士女皆為清信高行，四境寧靖，遂致太平。」

佛告諸比丘：「時兄者，吾身是也。弟者，彌勒是也。毒龍者，調達是。菩薩銳志度無極精進如是。」(舉眷屬同，丹本與螣同)

（七一）彌勒為女人身經

「昔者菩薩，為天帝釋，位尊榮高，其志恒存非常、苦、空、非身之想。坐則思惟，游則教化，愍愚愛智，誨以智慧，精進無休。睹其宿友，受婦人身為富姓妻，惑乎財色，不覺無常，居市坐肆。釋化為商人，佯有所市，至婦人前住。婦人喜悅，令兒馳歸，取獨坐床欲以坐之，商人乃熟視婦人而笑。婦執高操，意怪商人住笑非宜。兒取床遲，還即搏之，商人又住笑

『將如何處置它呢？』伯說道：『殘害一個人，他的罪過要經歷百劫；龍吞噬一個國家，我擔心即使經過恒河沙數般的劫難，它的災禍也無法消除。如果貪圖一時的美味，卻看不到像泰山一樣被燒煮的災難，我心中感到悲憫。人身難得，佛法難聞，除去龍來拯救國家，引導他們走向三尊六度的高尚行為，所造成的禍患像一絲頭髮，所獲得的福報卻像天地一樣廣大。你化為象，我化為獅子，如果兩條生命都不犧牲，這個國家就無法得救。』他向十方稽首發誓說：『眾生不得安寧，是我的罪過。我將來成佛，應當度化一切眾生。』象走向龍所在的地方，獅子也登上那裡。龍立即奮起，發出雷霆般的威勢，獅子則發出怒吼，龍的威靈和獅子的氣勢，使得大地都震動起來，三條生命都結束了。諸天都稱讚他們，沒有不感嘆他們的仁慈的。兩位菩薩死後，都轉生到第四層天上。 一個國家得以保全性命，人們抱著屍體哀號說：『這一定是神啊！誰能像他們這樣仁慈呢？』門徒們尋找他們，看到老師爲了救助大眾而犧牲自己，都悲痛地稱讚他的功德。他們各自又去宣揚老師的道化，國王和臣民才開始知道有佛，全國上下都說：『佛的仁慈教化竟然到了這種地步啊！』他們安葬了這兩具屍體，舉國哀悼。國王立即下令說：『有不信奉佛法六度十善而侍奉妖魔鬼怪的人，罪責將連累他的全家。』從那以後，寺廟裡有成千上萬的沙門並肩而行，國內的男女都成為虔誠的信徒，行為高尚，四境安寧，最終達到了太平盛世。』 佛告訴眾比丘：『當時的哥哥，就是我的前身。弟弟，就是彌勒的前身。毒龍，就是提婆達多。菩薩的銳利志向和度化眾生的精進就是這樣。』（連累全家，丹本與螣本相同） 『過去，菩薩曾是天帝釋，地位尊貴，他的志向始終在於思考無常、苦、空、非身。坐著就思考，遊走就教化，憐憫愚昧，喜愛智慧，用智慧教導他們，精進不懈。他看到過去的同伴，轉生為富人家的妻子，被財富和美色迷惑，不覺悟無常，在市場上擺攤。釋迦牟尼化身為商人，假裝買東西，走到婦人面前停下。婦人很高興，讓孩子跑回家，拿來獨坐的床要給他坐，商人卻仔細地看著婦人笑。婦人堅持高尚的操守，覺得商人停下來笑很不合適。孩子拿床來遲了，婦人就打他，商人又停下來笑。

'What shall be done with it?' said the elder. 'The sin of harming one person is a hundred kalpas; a dragon devouring a country, I fear that even after countless kalpas, its calamity will not be eliminated. If one is greedy for a moment's delicious taste, and does not see the calamity of being cooked like Mount Tai, my heart is filled with pity. It is difficult to obtain a human body, and difficult to hear the Dharma. To remove the dragon and save the country, guiding them to the noble practices of the Three Jewels and the Six Perfections, the harm is like a strand of hair, while the merit is like the two realms of heaven and earth. You transform into an elephant, and I into a lion. If neither of our lives is sacrificed, this country cannot be saved.' He bowed his head to the ten directions and vowed, 'If sentient beings are not at peace, it is my fault. When I attain Buddhahood in the future, I shall liberate all beings.' The elephant went to where the dragon was, and the lion ascended there as well. The dragon immediately rose up with the force of thunder and lightning, and the lion roared. The dragon's power and the lion's might caused the earth to shake, and all three lives were extinguished. The devas praised them, and none did not admire their benevolence. The two Bodhisattvas, after their deaths, were reborn in the fourth heaven. The entire country, having been saved, embraced the corpses and wailed, 'These must be gods! Who could be so benevolent?' The disciples searched for them and, seeing that their teacher had sacrificed himself to save the multitude, they mourned and praised his virtue. They each went forth to proclaim the teacher's teachings, and the king and his subjects began to know of the Buddha. The entire land said, 'The Buddha's benevolent teachings have reached even this point!' They buried the two corpses, and the entire country mourned. The king immediately decreed, 'Those who do not follow the Buddha's teachings of the Six Perfections and the Ten Virtues, but instead serve demons and ghosts, their entire families will be punished.' From then on, there were thousands of monks walking shoulder to shoulder in the temples, and the men and women of the country all became devout believers, practicing noble deeds. The four borders were peaceful, and finally, there was great peace. The Buddha told the monks, 'The elder brother at that time was my former self. The younger brother was Maitreya's former self. The poisonous dragon was Devadatta. The Bodhisattva's sharp resolve and boundless diligence in liberating beings were like this.' (The entire family is punished, the Dan and Teng versions are the same) (71) The Sutra of Maitreya as a Woman 'In the past, the Bodhisattva was Indra, the king of the gods. His position was noble and high, and his mind was always focused on the thoughts of impermanence, suffering, emptiness, and non-self. When sitting, he would contemplate; when walking, he would teach. He pitied the ignorant and loved the wise, teaching them with wisdom, and diligently without rest. He saw his former companion, who had been reborn as the wife of a wealthy man, deluded by wealth and beauty, unaware of impermanence, setting up a stall in the market. Sakyamuni transformed into a merchant, pretending to buy something, and stopped in front of the woman. The woman was delighted and sent her child home to bring a single seat for him to sit on. The merchant then looked closely at the woman and laughed. The woman, upholding her high morals, felt that it was inappropriate for the merchant to stop and laugh. The child was slow in bringing the seat, so the woman hit him, and the merchant laughed again.'

。側有一兒，播鼗踴戲，商人復笑之。有父病者，子以牛祠鬼，商人亦笑之。有一婦人抱兒仿佯，行過市中，兒刮面頰，血流交頸，商人復笑之。於是富姓妻問曰：『君住吾前含笑不止，吾屬搏兒，意興由子，子何以笑？』商人曰：『卿吾良友，今相忘乎？』婦人悵然，意益不悅，怪商人言。商人又曰：『吾所以笑搏兒者，兒是卿父，魂靈旋感，為卿作子，一世之間有父不識，何況長久乎？播鼗兒者本是牛，牛死靈魄還為主作子，家以牛皮用貫此鼗，兒今播弄踴躍戲舞，不識此皮是其故體，故笑之耳。殺牛祭者，父病請活，求生以殺，不祥之甚；猶服鴆毒，以救病也。斯父方終，終則為牛，累世屠戮受禍無已。今此祭牛，命終靈還，當受人體，免脫憂苦，故復笑之。刮母面兒，兒本小妻，母是嫡妻，女情專淫，心懷嫉妒，常加酷暴。妾含怨恨，壽終則生為嫡妻子，今來報仇，攫面傷體，故不敢怨耳，是以笑之。夫眾生之心其為無恒，古憎今愛，何常之有？斯皆一世見而不知，豈況累劫？經曰：「以色自壅者，盲于大道，專聽邪聲者，不聞佛音之響也。」吾是以笑之耳。世榮若電恍惚即滅，當覺非常，莫與愚並，崇修德操，六度妙行。吾今反居，後日必造子門。』言竟忽然不現，婦悵然而歸。齋肅望慕，一國咸聞，王逮群寮靡不欽延。

「商人後果在門，狀丑衣弊，曰：『吾友在內，爾呼之來。』門人入告，具以狀言。婦出曰：『爾非吾友矣

現代漢語譯本：旁邊有一個小孩，正在搖著撥浪鼓跳舞玩耍，商人又笑了。有一個父親生病了，兒子用牛祭祀鬼神，商人也笑了。有一個婦人抱著孩子在街市上徘徊，孩子抓破了她的臉頰，血流到了脖子上，商人又笑了。於是富人的妻子問道：『你住在我面前不停地笑，我們打孩子，興致由著我們，你為什麼笑呢？』商人說：『你是我好朋友，現在忘記了嗎？』婦人悵然若失，更加不高興，覺得商人的話很奇怪。商人又說：『我之所以笑打孩子的，是因為孩子是你的父親，靈魂轉世，爲了你才做了孩子，一世之間有父親不認識，何況長久呢？搖撥浪鼓的孩子本來是牛，牛死後靈魂又回來做你的孩子，家裡用牛皮做成這個撥浪鼓，孩子現在搖著跳舞玩耍，不認識這皮是它原來的身體，所以才笑他。殺牛祭祀的，父親生病想活命，求生卻殺生，太不吉祥了；就像服用毒藥來救病一樣。這個父親死後，死後就會變成牛，累世被屠殺受禍沒有盡頭。現在祭祀的這頭牛，命終后靈魂會轉世，應當會得到人身，免除憂愁痛苦，所以又笑了。抓破母親臉的孩子，孩子本來是小妾，母親是正妻，小妾情慾專一淫蕩，心懷嫉妒，常常加以殘酷的暴行。小妾含著怨恨，壽終就轉世為正妻的兒子，現在來報仇，抓破臉傷害身體，所以不敢怨恨罷了，因此才笑他。眾生的心是多麼無常啊，過去憎恨的現在卻愛，有什麼是永恒不變的呢？這些都是一世所見卻不明白的，何況是累世呢？經書上說：『被外表矇蔽的人，對大道就盲目了，專聽邪惡聲音的人，就聽不到佛的聲音。』我因此才笑啊。世間的榮華就像閃電一樣，恍惚間就消失了，應當覺悟到無常，不要和愚蠢的人同流合污，要崇尚修養德行，實行六度妙行。我現在要回去了，以後一定會到你家來。』說完就忽然不見了，婦人悵然若失地回家了。齋戒恭敬地盼望著，全國都知道了，國王和群臣沒有不敬佩的。 『商人』後來果然來到門前，樣子醜陋，衣衫破舊，說：『我的朋友在裡面，你叫她出來。』門人進去稟告，詳細地說了他的樣子。婦人出來說：『你不是我的朋友了。』

English version: Beside them was a child, playing and dancing with a rattle-drum, and the merchant laughed again. There was a father who was sick, and his son sacrificed a cow to the ghosts, and the merchant also laughed. There was a woman holding a child, wandering through the market, and the child scratched her face, causing blood to flow down her neck, and the merchant laughed again. Then the rich man's wife asked, 'You stand before me and keep laughing, we are hitting our child, it's our own business, why are you laughing?' The merchant said, 'You are my good friend, have you forgotten now?' The woman was disappointed and even more displeased, finding the merchant's words strange. The merchant then said, 'The reason I laugh at the child being hit is because the child is your father, his soul reincarnated, and he became your child for your sake. In one lifetime, you don't recognize your own father, let alone over a long period of time? The child playing the rattle-drum was originally a cow, and after the cow died, its soul returned to be your child. The family used the cow's skin to make this rattle-drum, and the child is now playing and dancing with it, not knowing that this skin is its former body, so I laugh at him. Those who sacrifice a cow, the father is sick and wants to live, but they seek life by killing, which is very inauspicious; it's like taking poison to cure an illness. This father, after he dies, will become a cow, and will be slaughtered and suffer misfortune for many lifetimes without end. Now, this cow that is being sacrificed, after its life ends, its soul will reincarnate, and it should obtain a human body, free from worry and suffering, so I laughed again. The child who scratched his mother's face, the child was originally a concubine, and the mother was the legal wife. The concubine was lustful and jealous, and often inflicted cruel violence. The concubine held resentment, and when her life ended, she was reborn as the legal wife's son, and now she has come to take revenge, scratching her face and hurting her body, so she doesn't dare to complain, and that's why I laugh at it. The minds of sentient beings are so impermanent, what was hated in the past is now loved, what is constant? These are all things seen in one lifetime but not understood, let alone over many lifetimes? The scriptures say: 'Those who are blinded by appearances are blind to the great path, and those who only listen to evil voices cannot hear the sound of the Buddha.' That is why I laugh. Worldly glory is like lightning, it disappears in an instant, one should awaken to impermanence, not associate with the foolish, but should cultivate virtue and practice the six perfections. I am now going back, and I will surely come to your door in the future.' After speaking, he suddenly disappeared, and the woman returned home disappointed. She fasted and waited respectfully, and the whole country heard of it, and the king and his officials all admired him. Later, the 'merchant' indeed came to the door, looking ugly and wearing tattered clothes, and said, 'My friend is inside, please call her out.' The doorman went in to report, describing his appearance in detail. The woman came out and said, 'You are not my friend anymore.'

。』釋笑而云：『變形易服，子尚不識，豈況異世舍斯受彼乎？』重曰：『爾勤奉佛，佛時難值，高行比丘難得供事，命在呼吸無隨世惑。』言畢不現。舉國歡嘆矣，各執六度高妙之行。」

佛告鹙鷺子：「爾時婦人者，彌勒是也。天帝釋者，吾身是也。菩薩銳志度無極精進如是。」

（七二）女人求愿經

「昔者菩薩，身為女人，厥婿稟氣兇愚妒忌，每出商行，以妻囑鄰獨母，母奉佛戒為清信行。時佛入國，王逮臣民靡不受戒，獨母聞經，還為婦說之。婦喜嘆曰：『斯即無上正真道、最正覺者也。』從母聞佛，即遙稽首。齋日母曰：『可往聽化乎？』婦喜曰：『可。』尋之城外，忽存婿妒，悵然不悅，旋居自鄙：『吾殃重乎？』母還為陳：『天龍鬼神、帝王臣民聽經，或得沙門四道者，或受菩薩決者。佛時難值，經法難聞，爾還為乎？』婦聞佛德，流淚具陳婿妒之意。母曰：『可試一行。』婦曰：『敬諾。』明日即隨母行睹佛，五體投地卻立靜心，視佛相好唸佛清凈真是天尊。佛問女：『爾來何愿？』即稽首而對：『我聞佛為無上正真道、最正覺、道法御、天人師，德如恒沙，智若虛空，六通四達得一切智，勢來請尊，愿佛哀我。』世尊告曰：『佛為一切護，恣汝所愿。』女人稽首曰：『夫人處世未獲本無者，皆以欲故為匹偶居，令我世世與至德偶居，同志無嫉妒行。二曰，身口意行端正絕世。三曰，世世虔奉三尊，心垢日消，進道無倦，諸佛祐助，眾邪不能遏，必獲一切智，濟眾生難。』眾祐嘆曰：『善哉，善哉！令汝得之。』婦大歡喜稽首，退歸本居

『釋笑著說：『改變形貌和服飾，你尚且不能認出，何況是異世捨棄這個而接受那個呢？』重又說：『你勤勉地信奉佛法，佛陀難得一見，高尚的修行比丘難以供養，生命在呼吸之間，不要被世俗迷惑。』說完就不見了。全國都歡呼讚歎，各自奉行六度的高妙行為。」 佛告訴鹙鷺子：『那時那個婦人，就是彌勒菩薩。天帝釋，就是我的前身。菩薩銳意精進，度化眾生，就是這樣。』 『從前，有一位菩薩，身為女人，她的丈夫稟性兇惡愚蠢且嫉妒心強。每次外出經商，都把妻子託付給鄰居的獨居母親。這位母親奉行佛戒，是虔誠的信徒。當時佛陀來到這個國家，國王和臣民都接受了戒律，只有這位母親聽聞佛法后，回來告訴了她的媳婦。媳婦歡喜讚歎說：『這才是無上正真之道、最正覺者啊！』她從母親那裡聽聞佛法，就遙遙地叩拜。齋戒日，母親說：『可以去聽佛陀的教化嗎？』媳婦高興地說：『可以。』她們一起前往城外，忽然丈夫心生嫉妒，悵然不悅，又覺得自己罪孽深重：『難道我的罪業太重了嗎？』母親回來后告訴她：『天龍鬼神、帝王臣民都在聽經，有的證得沙門四道，有的得到菩薩的決斷。佛陀難得一見，佛法難得聽聞，你還要這樣嗎？』媳婦聽聞佛陀的德行，流著淚詳細地說了丈夫嫉妒的意思。母親說：『可以試著做一件事。』媳婦說：『遵命。』第二天就跟隨母親去見佛陀，五體投地，然後站立靜心，看著佛陀的相好，心中想著佛陀的清凈，真是天尊。佛陀問女人：『你來有什麼願望？』她就叩頭回答說：『我聽說佛陀是無上正真之道、最正覺、道法御、天人師，德行如恒河沙數，智慧如虛空，六通四達，得到一切智慧。我特意前來請教您，愿佛陀憐憫我。』世尊告訴她：『佛陀護佑一切，隨你所愿。』女人叩頭說：『夫人處世，沒有獲得本來就有的東西，都是因為慾望而結為夫妻。愿我世世都與至德之人結為夫妻，同心同德，沒有嫉妒的行為。第二，愿我身口意行為端正，絕世無雙。第三，愿我世世虔誠地奉事三寶，心中的污垢日益消除，精進修道永不懈怠，諸佛保佑，一切邪惡都不能阻礙我，必定獲得一切智慧，救度眾生的苦難。』眾人都讚歎說：『好啊，好啊！讓你得到這些。』婦人非常歡喜，叩頭，退回自己的住所。

『Shì smiled and said, 『Changing form and clothing, you still don't recognize me, how much less would you recognize someone from another world who abandons this for that?』 Chong said again, 『You diligently believe in Buddhism, the Buddha is difficult to encounter, and a noble monk is difficult to serve. Life is but a breath, do not be deluded by the world.』 After speaking, he disappeared. The whole country rejoiced and praised, each practicing the sublime conduct of the six perfections.』 The Buddha told Shariputra, 『At that time, that woman was Maitreya. The Heavenly Emperor Shì was my former self. The Bodhisattva's resolute aspiration to liberate beings is like this.』 『In the past, there was a Bodhisattva who was a woman. Her husband was by nature cruel, foolish, and jealous. Every time he went out on business, he entrusted his wife to the care of a widowed neighbor. This mother observed the Buddhist precepts and was a devout believer. At that time, the Buddha came to the country, and the king and his subjects all received the precepts. Only the mother, after hearing the Dharma, returned and told her daughter-in-law. The daughter-in-law joyfully exclaimed, 『This is the unsurpassed, true, and right path, the most enlightened one!』 She heard the Dharma from her mother and bowed from afar. On a fast day, the mother said, 『Can we go listen to the Buddha's teachings?』 The daughter-in-law happily said, 『Yes.』 They went together outside the city, but suddenly the husband became jealous, feeling resentful and self-loathing, thinking, 『Is my sin too heavy?』 The mother returned and told her, 『Heavenly dragons, ghosts, gods, emperors, and subjects are all listening to the teachings. Some have attained the four stages of a Shramana, and some have received the Bodhisattva's guidance. The Buddha is difficult to encounter, and the Dharma is difficult to hear. Will you still be like this?』 The daughter-in-law, hearing of the Buddha's virtues, tearfully explained her husband's jealousy. The mother said, 『We can try one thing.』 The daughter-in-law said, 『I will obey.』 The next day, she followed her mother to see the Buddha, prostrated herself, and then stood quietly, gazing at the Buddha's auspicious marks, thinking of the Buddha's purity, truly a heavenly being. The Buddha asked the woman, 『What is your wish in coming here?』 She bowed and replied, 『I have heard that the Buddha is the unsurpassed, true, and right path, the most enlightened one, the guide of the Dharma, the teacher of gods and humans, whose virtues are like the sands of the Ganges, whose wisdom is like the void, who has attained the six supernatural powers and all wisdom. I have come specifically to ask for your guidance, may the Buddha have compassion on me.』 The World Honored One told her, 『The Buddha protects all, let your wish be fulfilled.』 The woman bowed and said, 『Women in the world, not having obtained what is inherent, all become couples because of desire. May I in every life be paired with someone of supreme virtue, of the same mind and heart, without jealousy. Second, may my actions of body, speech, and mind be upright and unparalleled. Third, may I in every life devoutly serve the Three Jewels, may the defilements of my heart be daily diminished, may I advance on the path without weariness, may all Buddhas protect me, may all evils be unable to hinder me, and may I surely attain all wisdom and liberate the suffering of all beings.』 The assembly praised, 『Excellent, excellent! May you obtain these.』 The woman was overjoyed, bowed, and returned to her home.

。厥婿賈還，乘舟水行，當以斯日至。天帝睹婦高行，發願無雙，助喜嘆善，為興風雨，住其舟行明日乃臻。

「婦后壽終，神生有道之家，容華光世，年長出嫡為國儒士之妻，國稱高賢。時，婿入海采寶欲濟窮民，婦居家以禮自衛，猶城衛寇，國王后妃大臣妻妾靡不仰則，詣門雲集稟婦德儀。婦夜寐覺，憶世無常：『榮富猶幻孰獲長存，躬為壞舟我神載之，猶獲月影望天寶者也。勞心苦身何益於己？夢幻皆空，天神世榮其歸若茲矣。明晨當索無上正真、天中之天為吾師焉。』晨興即睹石塔在庭，佛像金耀，琢壁書經，嘆佛為眾聖之師三界獨步。婦喜嘆曰：『是則如來、應儀、正真道、最正覺者乎！』即五體投地繞廟三匝，散華燒香，然燈懸繒，晨夜肅虔，稽首恭禮。王后國婦請承清風退邪崇真。鄰有兇夫賈逢婦婿，曰：『子妻造妖，虛立鬼廟，朝暮香薰咒咀妖蠱，愿令爾喪，不祥之甚。』婿歸，婦啟曰：『妾前一夜覺世無常，晨睹宗靈，無上正真絕妙之像來在中庭，妾今供事，燒香然燈，懸繒奉華，朝夕禮拜，稽首自歸，子當事之，必合聖則。』婿大歡喜，一心肅虔，國人鉅細僉然承風，如是八萬四千餘歲。」

佛告鹙鷺子：「爾時婦人者，吾身是也。時婿者，彌勒是也，獨母者，鹙鷺子是也。鄰兇夫者，調達是也。菩薩銳志度無極精進如是。」

（七三）然燈授決經

「昔者菩薩，身為女人，少寡守節，歸命三尊，處貧樂道，精進不倦，蠲除兇利，賣膏為業。時有沙門，年在西夕，志存高行，不遑文學，內否之類謂之無明矣

"現代漢語譯本：她的女婿賈還，乘船在水上航行，應該就在這幾天到達。天帝看到這位婦人品行高尚，發願無人能比，讚歎她的喜悅和善良，於是興起風雨，讓她的船停下來，第二天才能到達。", "婦人後來壽終正寢，轉生到有道義的人家，容貌光彩照人，長大後嫁給嫡出的國之儒士為妻，全國都稱她為高賢。當時，她的女婿入海采寶，想要救濟貧民，婦人在家以禮自衛，如同城墻防禦盜賊，國王、后妃、大臣的妻妾沒有不仰慕她的，紛紛到她家門前聚集，學習她的德行儀態。婦人夜裡睡覺醒來，想到世事無常：『榮華富貴如同幻影，誰能長久存在呢？我自身如同破船，我的神識寄託於此，就像在月影中仰望天上的寶藏一樣。勞心苦身對自身有什麼好處呢？夢幻都是虛空的，天神和世間的榮華最終都將如此。明天早上我應當尋求無上正真、天中之天作為我的老師。』早上起來就看到庭院裡有一座石塔，佛像金光閃耀，墻壁上刻著經文，她感嘆佛是眾聖之師，三界獨一無二。婦人歡喜讚歎道：『這難道就是如來、應儀、正真道、最正覺者嗎！』於是五體投地，繞著佛像三圈，散花燒香，點燈懸掛綵帶，早晚都恭敬虔誠，叩首禮拜。王后和國中的婦女都請求接受清風，退去邪惡，崇尚真理。鄰居有個兇惡的丈夫賈逢，對婦人的女婿說：『你的妻子製造妖術，虛設鬼廟，早晚燒香唸咒，詛咒妖蠱，希望你喪命，太不吉利了。』女婿回來后，婦人告訴他說：『我前天晚上覺得世事無常，早上看到宗靈，無上正真絕妙的佛像來到庭院中，我現在供奉它，燒香點燈，懸掛綵帶，獻上鮮花，早晚禮拜，叩首歸依，你也應當侍奉它，必定符合聖人的法則。』女婿非常高興，一心虔誠，全國上下都紛紛效仿，如此過了八萬四千多年。」 , "佛告訴舍利弗：『當時的婦人，就是我的前身。當時的丈夫，就是彌勒菩薩的前身，獨母，就是舍利弗的前身。鄰居的兇惡丈夫，就是提婆達多的前身。菩薩銳意精進，度過無極的境界就是這樣。』", "（七三）燃燈授決經", "『過去有一位菩薩，身為女人，年少守寡，歸命三寶，身處貧困卻樂於修道，精進不懈，摒除兇險和利益，以賣膏為業。當時有一位沙門，年紀很大，志向高遠，不注重文字學習，內心否定這類事物，認為這是無明。』" "English version: Her son-in-law, Jia Huan, was traveling by boat on the water and was expected to arrive within these few days. The Heavenly Emperor, seeing the woman's noble conduct and unparalleled aspiration, praised her joy and goodness. He then stirred up wind and rain, halting her boat so that it could only arrive the next day.", "Later, the woman died peacefully and was reborn into a virtuous family. Her appearance was radiant, and when she grew up, she married a legitimate scholar of the nation, and the whole country called her a great sage. At that time, her son-in-law went to sea to collect treasures to help the poor. The woman stayed at home, guarding herself with propriety, like a city wall defending against thieves. The king, queens, ministers, and their wives all admired her, gathering at her door to learn her virtuous conduct. The woman woke up in the middle of the night, reflecting on the impermanence of the world: 'Wealth and glory are like illusions; who can exist forever? My body is like a broken boat, and my spirit is entrusted to it, like gazing at heavenly treasures in the moonlight. What benefit is there in toiling and suffering? Dreams are all empty, and the glory of gods and the world will ultimately be like this. Tomorrow morning, I should seek the supreme truth, the highest of the heavens, to be my teacher.' In the morning, she saw a stone pagoda in the courtyard, a Buddha statue shining with golden light, and scriptures inscribed on the walls. She marveled that the Buddha was the teacher of all saints, unique in the three realms. The woman joyfully exclaimed, 'Is this not the Tathagata, the worthy one, the true path, the most enlightened one!' She prostrated herself, circumambulating the statue three times, scattering flowers, burning incense, lighting lamps, and hanging banners. She was respectful and devout morning and night, bowing her head in reverence. The queen and the women of the country all requested to receive the pure wind, to reject evil, and to uphold the truth. A wicked neighbor, Jia Feng, said to the woman's son-in-law, 'Your wife is creating sorcery, setting up a false ghost temple, burning incense and chanting curses morning and night, hoping for your demise. It is extremely ominous.' When the son-in-law returned, the woman told him, 'The night before last, I felt the impermanence of the world. In the morning, I saw the ancestral spirit, the supreme and true, wonderful image of the Buddha, appear in the courtyard. I am now serving it, burning incense, lighting lamps, hanging banners, offering flowers, and bowing in reverence morning and night. You should also serve it, and it will surely align with the principles of the saints.' The son-in-law was overjoyed and became devout. The whole country followed suit, and this continued for over eighty-four thousand years.", "The Buddha told Shariputra, 'The woman at that time was my former self. The husband at that time was the former self of Maitreya Bodhisattva, and the single mother was the former self of Shariputra. The wicked neighbor was the former self of Devadatta. This is how Bodhisattvas strive with determination and progress through the boundless realms.'", "(73) The Sutra of the Lamp of Prediction", "'In the past, there was a Bodhisattva who was a woman. She was widowed at a young age and upheld her chastity. She took refuge in the Three Jewels, lived in poverty but was happy to cultivate the path, diligently and tirelessly, eliminating danger and profit, and making a living by selling ointment. At that time, there was a Shramana who was very old, with lofty aspirations, but did not focus on studying texts. He internally rejected such things, considering them to be ignorance.'"

。禮敬有偏，終始無就，分衛麻油以供佛前，獨母照然，貢不缺日。有一除饉，稽首佛足，叉手質曰：『斯老除饉，其雖鮮明，戒具行高，然燈供養，后獲何福？』世尊嘆曰：『善哉問也！是老除饉，卻無數劫，當爲如來、無所著、正真道、最正覺，項有重光，將導三界，眾生得度，其為無數。』獨母聞之，馳詣佛所，稽首陳曰：『除饉然燈，膏即吾所貢云，其當獲為無上正真道，將導眾生還神本無，天人鬼龍靡不逸豫。唯愿加哀，復授吾決。』佛告女人：『女身不得為佛、緣一覺道、梵、釋、魔天、飛行皇帝，斯尊巍巍非女人身所得作也。夫欲獲彼，當捐穢體受清凈身。』女稽首曰：『今當捐之。』還居凈浴，遙拜而曰：『夫身者四大之有，非吾長保也。』登樓愿曰：『以今穢身惠眾生之飢渴者，乞獲男躬，受決為佛。若有濁世眾生盲冥背正向邪無知佛者，吾當于彼世拯濟之也。』自高投下，觀者寒慄。佛知至意，化令地軟猶天綩綖，睹身無害，即化為男，厥喜無量。馳詣佛所踴躍而云：『受世尊恩，已獲凈身。唯愿加哀，授吾尊決。』佛嘆之曰：『爾之勇猛世所希有，必得為佛無懷疑望，然燈除饉，其得佛時當授汝號。』天人鬼龍聞當爲佛，皆向拜賀，還居咨嘆，各加精進。爾時，勸發群生不可計數。」

佛告鹙鷺子：「時老比丘者，錠光佛是也。獨母者，吾身是。菩薩銳志度無極精進如是

"現代漢語譯本：禮敬有所偏頗，最終也不會成就什麼。她分出麻油供奉在佛前，只有母親獨自點燃燈火，每天的供奉從不間斷。有一位名叫除饉的老人，他向佛陀頂禮，合掌問道：『這位老除饉，雖然他很清凈，戒律和修行都很高，但點燈供養，以後能獲得什麼福報呢？』世尊讚歎道：『你問得好啊！這位老除饉，在無數劫之後，將會成為如來、無所著、正真道、最正覺，他的頭頂會有重光，將引導三界眾生得度，其數量不可計數。』母親聽到這些話，立刻來到佛陀面前，頂禮並陳述道：『除饉點燈的油，正是我所供奉的，他將來能獲得無上正真道，引導眾生迴歸本源，讓天人鬼龍都感到安樂。我只希望您能慈悲，再次為我授記。』佛陀告訴這位女人：『女身不能成佛，也不能成為緣覺道、梵天、釋天、魔天、飛行皇帝，這些尊貴的位置不是女身所能成就的。想要獲得這些，必須捨棄污穢的身體，接受清凈的身體。』女人頂禮說：『我現在就捨棄它。』她回到住處沐浴凈身，遙拜說道：『這身體是四大組成的，不是我能長久擁有的。』她登上高樓發願說：『愿將這污穢的身體佈施給飢渴的眾生，祈求獲得男身，接受授記成為佛。如果濁世的眾生盲目愚昧，背離正道走向邪路，不認識佛，我將在那個世界拯救他們。』說完就從高樓跳下，看到的人都感到害怕。佛陀知道她的心意，就讓地面變得柔軟如天上的地毯，看到她身體沒有受傷，立刻化為男身，她感到無比歡喜。她跑到佛陀面前，高興地說：『感謝世尊的恩德，我已經獲得了清凈的身體。只希望您能慈悲，為我授記。』佛陀讚歎道：『你的勇猛世間少有，必定能成佛，毫無疑問。點燈的除饉，當他成佛時，會授予你名號。』天人鬼龍聽到她將成佛，都向她拜賀，回到住處感嘆，各自更加精進。當時，勸發眾生不可計數。」， "佛陀告訴鹙鷺子：『當時的老比丘，就是錠光佛。獨母，就是我的前身。菩薩的銳利志向和精進是如此的無邊無際。』" "English version: Her reverence was biased, and ultimately nothing was achieved. She divided sesame oil to offer before the Buddha, and only the mother lit the lamp alone, her offerings never missing a day. There was an old man named 'Chujian' (Eliminating Hunger), who bowed to the Buddha and asked with his palms together, 'This old Chujian, although he is pure, with high precepts and practice, what blessings will he gain in the future by offering lamps?' The World Honored One praised, 'You have asked well! This old Chujian, after countless kalpas, will become a Tathagata, unattached, the true path, the most perfect enlightenment. His head will have a radiant light, and he will guide the beings of the three realms to liberation, their number countless.' The mother, upon hearing this, immediately went to the Buddha, bowed and stated, 'The oil for Chujian's lamp is what I have offered. He will attain the unsurpassed true path, guiding beings back to their original nature, bringing peace to gods, humans, ghosts, and dragons. I only hope you will be compassionate and give me a prophecy as well.' The Buddha told the woman, 'A woman's body cannot become a Buddha, nor can it become a Pratyekabuddha, Brahma, Indra, Mara, or a flying emperor. These noble positions cannot be achieved by a woman's body. To attain these, one must abandon the defiled body and receive a pure body.' The woman bowed and said, 'I will abandon it now.' She returned to her dwelling, bathed and purified herself, and bowed remotely, saying, 'This body is composed of the four elements, and I cannot possess it forever.' She ascended a high building and vowed, 'May this defiled body be given to the hungry and thirsty beings, and may I obtain a male body and receive the prophecy to become a Buddha. If the beings of the turbid world are blind and ignorant, turning away from the right path and towards evil, not knowing the Buddha, I will save them in that world.' Having said this, she jumped from the high building, and those who saw it were terrified. The Buddha, knowing her intention, made the ground soft like a heavenly carpet, and seeing that her body was unharmed, immediately transformed her into a male body, and she felt boundless joy. She ran to the Buddha and said happily, 'Thank you for the World Honored One's grace, I have already obtained a pure body. I only hope you will be compassionate and give me a prophecy.' The Buddha praised, 'Your courage is rare in the world, you will surely become a Buddha, without a doubt. Chujian, who lights the lamp, when he becomes a Buddha, will give you a name.' The gods, humans, ghosts, and dragons, hearing that she would become a Buddha, all bowed to congratulate her, returned to their dwellings, and sighed, each becoming more diligent. At that time, the number of beings encouraged was countless.", "The Buddha told Shariputra, 'The old monk at that time was Dipankara Buddha. The mother was my previous life. The sharp aspiration and diligence of a Bodhisattva are boundless like this.'"

六度集經卷第七

禪度無極章第五(此有九章)

（七四）

「禪度無極者云何？端其心，壹其意，合會眾善，內著心中，意諸穢惡，以善消之。凡有四禪：一禪之行，去所貪愛五妖邪事，眼睹華色心為淫狂，去耳聲、鼻香、口味、身好，道行之志必當遠彼。又有五蓋：貪財蓋、恚怒蓋、睡眠蓋、淫樂蓋、悔疑蓋。有道無道，有佛無佛，有經無經，心意識念，清凈無垢，心明睹真得無不知，天龍鬼妖所不能惑。猶人有十怨脫身離之，獨處山間眾所不知、無所復畏，人遠情慾，內凈心寂，斯謂一禪。心獲一禪進向二禪，第二之禪，如人避怨，雖處深山懼怨尋之，逾自深藏，行家雖遠十情慾怨，猶恐欲賊來壞道志，得第二禪，情慾稍遠不能污己。第一之禪，善惡諍已，以善消惡，惡退善進。第二之禪，喜心寂止，不復以善住消彼惡也。喜善二意，悉自消滅，十惡煙絕，外無因緣來入心者。譬如高山其頂有泉，無流入者，亦非龍雨水自內出，水凈泉滿，善內心出，惡不復由耳目鼻口入，御心如是，便向三禪。第三之禪，守意牢固，善惡不入，心安如須彌，諸善不出。外事善惡寂滅不入，心猶蓮華根莖在水，華合未發為水所覆。三禪之行，其凈猶華，去離眾惡身意俱安。御心如是，便向四禪。善惡皆棄，心不念善亦不存惡，心中明凈猶琉璃珠，又如士女凈自沐浴，名香涂身，內外衣新，鮮明上服，表裡香凈，菩薩心端獲彼四禪

『禪度無極』是什麼意思呢？就是端正自己的心，專一自己的意念，彙集各種善行，將它們內化於心中，對於各種污穢邪惡的想法，用善念來消除它們。總共有四種禪定：第一禪的修行，是去除對五種妖邪事物的貪愛，眼睛看到美好的顏色就心生淫慾，要去除對耳朵聽到的聲音、鼻子聞到的香味、舌頭嚐到的味道、身體感受到的舒適的貪戀，修道之人的志向必定要遠離這些。還有五種蓋障：貪財的蓋障、嗔怒的蓋障、昏睡的蓋障、淫樂的蓋障、悔恨疑惑的蓋障。無論有沒有道，有沒有佛，有沒有經典，心意識念都要清凈無垢，心明眼亮，洞察真理，達到無所不知的境界，天龍鬼怪都不能迷惑你。就像一個人擺脫了十種怨恨，獨自住在山間，不為人知，不再有任何畏懼，遠離情慾，內心清凈寂靜，這就是所謂的初禪。心獲得初禪后，進一步進入二禪。第二禪，就像一個人躲避仇敵，即使身處深山，仍然害怕仇敵尋來，於是更加深藏自己。修行之人雖然遠離了十種情慾的怨恨，仍然害怕情慾的賊來破壞修道的志向。獲得第二禪，情慾就稍微遠離，不能再玷污自己。第一禪，善惡交戰，用善來消除惡，惡退善進。第二禪，喜悅的心平靜下來，不再用善來壓制惡。喜悅和善兩種意念，都自行消滅，十惡的煙霧消散，外在沒有因緣可以進入內心。就像高山的山頂有泉水，沒有水流注入，也不是龍降雨，水從內部自然涌出，水清澈而滿溢，善念從內心涌出，惡念不再從耳目鼻口進入，控制自己的心念達到這種程度，就可以進入三禪。第三禪，守護意念牢固，善惡都不能進入，心安穩如須彌山，各種善念也不再外泄。外在的善惡都寂滅不入，心就像蓮花，根莖在水中，花朵合攏尚未開放，被水覆蓋。三禪的修行，其清凈就像蓮花，遠離各種惡念，身心都安穩。控制自己的心念達到這種程度，就可以進入四禪。善惡都拋棄，心中不念善也不存惡，心中明凈如琉璃珠，又像士女沐浴乾淨，用名貴的香料塗抹身體，內外衣服都是新的，鮮艷明亮的上衣，表裡都香潔，菩薩心端正，獲得這四禪的境界。 『禪度無極』是什麼意思呢？端正自己的心，專一自己的意念，彙集各種善行，內化於心中，對於各種污穢邪惡的想法，用善念來消除它們。總共有四種禪定：一禪的修行，是去除對五種妖邪事物的貪愛，眼睛看到美好的顏色就心生淫慾，要去除對耳朵聽到的聲音、鼻子聞到的香味、舌頭嚐到的味道、身體感受到的舒適的貪戀，修道之人的志向必定要遠離這些。還有五種蓋障：貪財的蓋障、嗔怒的蓋障、昏睡的蓋障、淫樂的蓋障、悔恨疑惑的蓋障。無論有沒有道，有沒有佛，有沒有經典，心意識念都要清凈無垢，心明眼亮，洞察真理，達到無所不知的境界，天龍鬼怪都不能迷惑你。就像一個人擺脫了十種怨恨，獨自住在山間，不為人知，不再有任何畏懼，遠離情慾，內心清凈寂靜，這就是所謂的初禪。心獲得初禪后，進一步進入二禪。第二禪，就像一個人躲避仇敵，即使身處深山，仍然害怕仇敵尋來，於是更加深藏自己。修行之人雖然遠離了十種情慾的怨恨，仍然害怕情慾的賊來破壞修道的志向。獲得第二禪，情慾就稍微遠離，不能再玷污自己。第一禪，善惡交戰，用善來消除惡，惡退善進。第二禪，喜悅的心平靜下來，不再用善來壓制惡。喜悅和善兩種意念，都自行消滅，十惡的煙霧消散，外在沒有因緣可以進入內心。就像高山的山頂有泉水，沒有水流注入，也不是龍降雨，水從內部自然涌出，水清澈而滿溢，善念從內心涌出，惡念不再從耳目鼻口進入，控制自己的心念達到這種程度，就可以進入三禪。第三禪，守護意念牢固，善惡都不能進入，心安穩如須彌山，各種善念也不再外泄。外在的善惡都寂滅不入，心就像蓮花，根莖在水中，花朵合攏尚未開放，被水覆蓋。三禪的修行，其清凈就像蓮花，遠離各種惡念，身心都安穩。控制自己的心念達到這種程度，就可以進入四禪。善惡都拋棄，心中不念善也不存惡，心中明凈如琉璃珠，又像士女沐浴乾淨，用名貴的香料塗抹身體，內外衣服都是新的，鮮艷明亮的上衣，表裡都香潔，菩薩心端正，獲得這四禪的境界。

What is meant by 'the limitlessness of Dhyana'? It means to straighten one's mind, focus one's intention, gather all good deeds, internalize them in one's heart, and for all defiled and evil thoughts, use good thoughts to eliminate them. There are four levels of Dhyana: The practice of the first Dhyana is to remove the greed for the five demonic things. When the eyes see beautiful colors, lust arises in the heart. One must remove the attachment to sounds heard by the ears, fragrances smelled by the nose, tastes experienced by the tongue, and comforts felt by the body. The aspiration of a practitioner must be to stay far away from these. There are also five hindrances: the hindrance of greed for wealth, the hindrance of anger, the hindrance of drowsiness, the hindrance of lustful pleasure, and the hindrance of regret and doubt. Whether there is the Way, whether there is a Buddha, whether there are scriptures, the mind and consciousness must be pure and without defilement. The mind must be clear and bright, discerning the truth, reaching a state of omniscience, where even gods, dragons, ghosts, and demons cannot deceive you. It is like a person who has escaped ten resentments, living alone in the mountains, unknown to others, no longer having any fear, staying away from desires, with a pure and tranquil heart. This is what is called the first Dhyana. After the mind attains the first Dhyana, it progresses to the second Dhyana. The second Dhyana is like a person avoiding an enemy. Even if one is deep in the mountains, one is still afraid that the enemy will find them, so one hides even deeper. Although a practitioner has distanced themselves from the ten resentments of desires, they are still afraid that the thieves of desire will come and destroy their aspiration for the Way. Upon attaining the second Dhyana, desires are slightly distanced and can no longer defile oneself. In the first Dhyana, good and evil battle, using good to eliminate evil, with evil retreating and good advancing. In the second Dhyana, the joyful mind becomes calm, no longer using good to suppress evil. Both the joyful and good thoughts are extinguished by themselves, the smoke of the ten evils dissipates, and no external causes can enter the mind. It is like a spring at the top of a high mountain, with no water flowing in, nor is it from dragon rain, but water naturally springs from within. The water is clear and overflowing. Good thoughts spring from within, and evil thoughts no longer enter through the ears, eyes, nose, or mouth. When one controls one's mind to this extent, one can enter the third Dhyana. In the third Dhyana, one guards one's intention firmly, neither good nor evil can enter, the mind is as stable as Mount Sumeru, and all good thoughts no longer flow out. External good and evil are extinguished and do not enter. The mind is like a lotus flower, with its roots and stem in the water, the flower closed and not yet open, covered by water. The practice of the third Dhyana, its purity is like the lotus flower, far from all evil thoughts, with both body and mind at peace. When one controls one's mind to this extent, one can enter the fourth Dhyana. Both good and evil are abandoned, the mind neither thinks of good nor harbors evil. The mind is clear and bright like a crystal ball, or like a man or woman who has bathed cleanly, applying precious fragrances to the body, with new clothes inside and out, bright and fresh upper garments, both inside and out fragrant and pure. The Bodhisattva's mind is upright, attaining the state of these four Dhyanas. The Sixth Volume of the Six Paramitas Sutra The Seventh Volume of the Six Paramitas Sutra Translated by the Monk Kang Senghui of Kangju Kingdom of Wu Chapter Five on the Limitlessness of Dhyana (This has nine chapters) (74)

。群邪眾垢無能蔽其心，猶若凈繒在作何色。又如陶家埏埴為器，泥無沙礫在作何器。又猶鍛師熟煉名金，百奇千巧從心所欲。菩薩心凈得彼四禪，在意所由，輕舉騰飛，履水而行，分身散體，變化萬端，出入無間存亡自由。摸日月，動天地，洞視徹聽靡不聞見，心凈觀明得一切智，未有天地眾生所更，十方現在眾心所念，未萠之事，眾生魂靈為天為人，入太山、餓鬼、畜生道中，福盡受罪，殃訖受福，無遠不知。夫得四禪，欲得溝港、頻來、不還、應儀，各佛如來、至真平等正覺、無上之明，求之即得。猶若萬物皆因地生，自五通智至於世尊，皆四禪成，猶眾生所作非地不立。眾祐又曰：『群生處世，正使天帝仙聖巧黠之智，不睹斯經，不獲四棄之定者，猶為愚蒙也。』既有智慧，而復一心即近度世。此為菩薩禪度無極一心如是。」

（七五）

「昔者比丘，飯畢澡漱，入深山丘墓間樹下坐，叉手低頭，一心滅念。內意心中消去五蓋，五蓋滅后，其心煚然，冥退明存。顧愍天人蜎飛蚑行蠕動之類，傷其愚惑懷斯五蓋，遏絕明善之心。消去五蓋諸善即強，猶若貧人舉債治生，獲利還彼余財修居，日有利入，其人心喜。又如奴使免為良民，困病獲瘳，九族日興，牢獄重罪逢赦得出。又如重寶渡海歷險，還家見親其喜無量。心懷五蓋猶斯五苦，比丘見諦去離五蓋，猶彼凡人免上五患，蓋退明進，眾惡悉滅，道志強盛即獲一禪。自一禪之二禪，凡有三行：一曰勤仂，二曰數念，三曰思惟。自斯三事得成四禪，以一禪至二禪，以二禪之三禪，以三禪之四禪

"現代漢語譯本：各種邪惡和污垢都不能遮蔽他的心，就像潔白的絲綢可以染成任何顏色一樣。又像陶工用泥土製作器皿，泥土中沒有沙礫，可以做成任何器皿。又像鐵匠熟練地鍛造金屬，各種奇巧的工藝都能隨心所欲地完成。菩薩的心清凈，得到四禪的境界，可以隨意行動，輕盈地飛翔，在水面上行走，分身散體，變化萬端，出入無礙，生死自由。可以觸控日月，撼動天地，洞察一切，無所不見，無所不聞。心清凈，智慧明亮，獲得一切智慧，瞭解天地眾生所經歷的一切，十方現在眾生的心念，以及尚未發生的事情。眾生的靈魂，無論是轉生為人還是為天，進入太山、餓鬼、畜生道中，福報享盡則受罪，罪業償清則享福，沒有什麼是不知道的。如果得到四禪，想要獲得須陀洹、斯陀含、阿那含、阿羅漢的果位，以及諸佛如來、至真平等正覺、無上的智慧，都可以求得。就像萬物都因地而生一樣，從五神通到世尊，都是通過四禪成就的，就像眾生的行為都離不開大地一樣。眾祐又說：『眾生生活在世上，即使是天帝仙聖那樣聰明的人，如果不學習這部經，不獲得四禪的定力，仍然是愚昧無知的。』如果既有智慧，又能一心修行，就接近解脫了。這就是菩薩的禪定波羅蜜，一心如此。」， "現代漢語譯本：從前，有位比丘，吃完飯洗漱完畢，就到深山、墳墓間或樹下坐禪，雙手合十，低頭，一心滅除雜念。內心消除五蓋（貪慾、嗔恚、睡眠、掉悔、疑），五蓋消除后，他的心就變得明亮，黑暗退去，光明顯現。他憐憫天人、飛蟲、爬蟲等各種生物，感嘆他們愚昧迷惑，被五蓋所束縛，阻礙了明善之心。當五蓋消除后，各種善法就會增強，就像貧窮的人借錢做生意，獲得利潤后還清債務，剩餘的錢用來修繕房屋，每天都有收入，他的內心感到喜悅。又像奴隸被釋放成為良民，重病痊癒，家族興旺，被判重刑的人得到赦免出獄。又像帶著重寶渡海歷險，回到家見到親人，他的喜悅是無法衡量的。心中懷有五蓋就像遭受這五種痛苦，比丘證悟真理，去除五蓋，就像普通人擺脫了上述五種災難，五蓋退去，光明增長，各種惡念都消滅了，修道的意志變得強大，就獲得了初禪。從初禪到二禪，有三種修行方法：一是勤奮努力，二是數息念，三是思惟。通過這三種方法可以成就四禪，從初禪到二禪，從二禪到三禪，從三禪到四禪。" "English version: All evil and defilements cannot obscure his mind, just as pure silk can be dyed any color. It is also like a potter making vessels from clay; if the clay has no grit, any vessel can be made. It is also like a blacksmith skillfully forging metal; all kinds of ingenious crafts can be accomplished at will. The Bodhisattva's mind is pure, having attained the four dhyanas, he can move at will, fly lightly, walk on water, divide his body, transform in myriad ways, enter and exit without hindrance, and be free from life and death. He can touch the sun and moon, shake the heavens and earth, see through everything, and hear everything. With a pure mind and bright wisdom, he attains all wisdom, understanding everything that heaven and earth and all beings have experienced, the thoughts of all beings in the ten directions, and things that have not yet happened. The souls of beings, whether reborn as humans or gods, entering the Tai Mountain, the realms of hungry ghosts, or animals, when their blessings are exhausted, they suffer, and when their sins are paid, they receive blessings. There is nothing he does not know. If one attains the four dhyanas, one can obtain the fruits of Srotapanna, Sakrdagamin, Anagamin, and Arhat, as well as the wisdom of all Buddhas, Tathagatas, the truly equal and correct enlightenment, and the supreme wisdom. It is like all things being born from the earth; from the five supernormal powers to the World Honored One, all are accomplished through the four dhyanas, just as the actions of all beings cannot be separated from the earth. Zhong You also said: 'Beings living in the world, even if they are as intelligent as the heavenly emperors and immortal sages, if they do not study this sutra and do not attain the samadhi of the four dhyanas, they are still ignorant.' If one has both wisdom and a focused mind, one is close to liberation. This is the Bodhisattva's perfection of meditation, with a single-minded focus.", "English version: Once, there was a Bhikkhu who, after finishing his meal and washing up, went to sit in meditation in the deep mountains, among the tombs, or under trees. He folded his hands, lowered his head, and focused his mind on eliminating distractions. Internally, he eliminated the five hindrances (greed, hatred, sleepiness, restlessness, and doubt). After the five hindrances were eliminated, his mind became bright, darkness receded, and light appeared. He pitied the gods, humans, flying insects, crawling creatures, and all beings, lamenting their ignorance and delusion, bound by the five hindrances, which blocked their minds from clarity and goodness. When the five hindrances are eliminated, all good qualities will be strengthened, just like a poor person borrowing money to start a business, making a profit, paying off debts, and using the remaining money to repair his house, with daily income, his heart is filled with joy. It is also like a slave being released and becoming a free citizen, a serious illness being cured, the family prospering, and a person sentenced to a heavy crime being pardoned and released from prison. It is also like carrying precious treasures across the sea through dangers, returning home to see loved ones, his joy is immeasurable. Having the five hindrances in the mind is like suffering these five kinds of pain. When a Bhikkhu realizes the truth and removes the five hindrances, it is like an ordinary person escaping the above five calamities. The hindrances recede, the light increases, all evil thoughts are eliminated, and the will to practice the path becomes strong, and he attains the first dhyana. From the first dhyana to the second dhyana, there are three practices: first, diligent effort; second, mindfulness of breathing; and third, contemplation. Through these three practices, one can achieve the four dhyanas, from the first dhyana to the second dhyana, from the second dhyana to the third dhyana, and from the third dhyana to the fourth dhyana."

。四禪勝三禪，三禪勝二禪，二勝一。第一之禪，十惡退，五善進。何謂十惡？眼樂色、耳音、鼻香、口味、身好，並上五蓋，謂之十惡。何謂五善？一計、二念、三愛、四樂、五曰一心。斯五善處內。第二之禪不計、不念，制心內觀，善行在內，不復由耳目鼻口出入，善惡二行不復相干，心處在內唯有歡喜也。三禪之行除去歡喜，心尚清凈，怕然寂寞，眾祐各佛應儀曰：『諸能滅欲凈其心者，身終始安。』第四之禪喜心去，得寂定。一禪耳為聲亂，二禪心爲念亂，三禪心歡喜亂，四禪心為喘息亂。一禪耳聲止，進至二禪，二禪念滅，進至三禪，三禪歡喜滅，進至四禪，四禪喘息滅得空定。菩薩禪度無極一心如是。」

（七六）

「菩薩志道，凡以幾事，能令內凈心一得禪？或見老者，頭白齒落形體變異，睹之意悟曰：『吾后必然。』一心得禪。或睹病者身心困痛，猶被杖楚。悵然悟曰：『吾后必然。』一心得禪。或睹眾生壽命終訖，息絕熅逝，神遷身冷，九族捐之，遠著外野，旬日之間膀脹爛臭，或為狐犬眾鳥所啖，肌肉生蟲，蟲還食身，膿血惡露滂沱流地，骸骨解散，節節異處，足趺脛髀，尻脊脅臂，頭齒髑髏，各自分離。道人唸曰：『夫生有死，人物猶幻，會即有離，神逝體散。吾豈得止，獨不如彼乎？』睹之愴然，一心得禪。或見久死體骨消滅，泥土同塵。深自惟曰：『吾體方爾。』一心得禪。或以聞太山湯火之毒、酷裂之痛，餓鬼饑饉積年之勞，畜生屠剝割截之苦，存之愕然，一心得禪，或見窮凍餓死，或見履非之人為王法所戮

現代漢語譯本：四禪比三禪殊勝，三禪比二禪殊勝，二禪比一禪殊勝。初禪時，摒棄十種惡行，修習五種善行。什麼是十惡呢？眼睛貪戀美色，耳朵貪戀聲音，鼻子貪戀香氣，舌頭貪戀味道，身體貪戀舒適，再加上五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋），這稱為十惡。什麼是五善呢？一是計慮，二是意念，三是愛樂，四是歡喜，五是心專注一境。這五善在內心修習。二禪時，不再計慮，不再意念，制心內觀，善行在內心，不再通過耳目鼻口出入，善惡兩種行為不再互相干擾，心處在內心只有歡喜。三禪的修行是除去歡喜，心仍然清凈，寂靜無為，眾祐各佛應儀說：『凡是能夠滅除慾望，凈化內心的人，身體終將安穩。』四禪時，喜悅的心消失，獲得寂靜的禪定。初禪時，耳朵被聲音擾亂；二禪時，心被念頭擾亂；三禪時，心被歡喜擾亂；四禪時，心被呼吸擾亂。初禪時，耳根不再受聲音干擾，進而進入二禪；二禪時，念頭滅除，進而進入三禪；三禪時，歡喜滅除，進而進入四禪；四禪時，呼吸滅除，獲得空定。菩薩的禪定修行是無止境的，一心專注就是這樣。 菩薩立志修行，通常通過哪些事情，能夠使內心清凈，一心獲得禪定呢？或者看到年老的人，頭髮變白，牙齒脫落，形體改變，看到后領悟到：『我將來必然如此。』從而一心獲得禪定。或者看到生病的人，身心困苦疼痛，就像被鞭打一樣。悵然領悟到：『我將來必然如此。』從而一心獲得禪定。或者看到眾生壽命終結，氣息斷絕，體溫消失，神識離去，身體冰冷，親人拋棄他，遠遠地被放置在荒野，幾天之內身體腫脹腐爛發臭，或者被狐貍、狗、鳥等吞食，肌肉生蟲，蟲子又吃身體，膿血污穢流淌滿地，骸骨散落，各個關節分離，腳背、小腿、大腿、臀部、脊背、肋骨、手臂、頭顱、牙齒、頭蓋骨，各自散開。修行人想到：『人生有死，萬物如幻，相聚終有離散，神識離去，身體消散。我難道能停止，獨自不如此嗎？』看到后悲傷感嘆，從而一心獲得禪定。或者看到死去很久的屍體，骨頭消散，與泥土塵埃混同。深深地思考：『我的身體將來也會這樣。』從而一心獲得禪定。或者聽到太山湯火的毒害、酷烈的痛苦，餓鬼飢餓多年受苦，畜生被屠宰割裂的痛苦，想到這些感到驚愕，從而一心獲得禪定。或者看到窮困飢寒而死的人，或者看到觸犯法律的人被王法處死。

English version: The fourth dhyana surpasses the third, the third surpasses the second, and the second surpasses the first. In the first dhyana, ten evils are abandoned, and five virtues are cultivated. What are the ten evils? The eyes' attachment to beautiful sights, the ears' attachment to sounds, the nose's attachment to fragrances, the tongue's attachment to tastes, the body's attachment to comfort, and the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt), these are called the ten evils. What are the five virtues? First is deliberation, second is mindfulness, third is love, fourth is joy, and fifth is one-pointedness of mind. These five virtues are cultivated internally. In the second dhyana, there is no more deliberation, no more mindfulness, the mind is controlled and observes internally, virtuous actions are within, no longer coming in and out through the ears, eyes, nose, and mouth, good and evil actions no longer interfere with each other, the mind is within and there is only joy. The practice of the third dhyana is to remove joy, the mind is still pure, quiet and still, the various Buddhas and their disciples say: 'Those who can extinguish desire and purify their minds will have peace in their bodies from beginning to end.' In the fourth dhyana, the joyful mind disappears, and one attains tranquil samadhi. In the first dhyana, the ears are disturbed by sounds; in the second dhyana, the mind is disturbed by thoughts; in the third dhyana, the mind is disturbed by joy; in the fourth dhyana, the mind is disturbed by breathing. In the first dhyana, the ears are no longer disturbed by sounds, and one progresses to the second dhyana; in the second dhyana, thoughts are extinguished, and one progresses to the third dhyana; in the third dhyana, joy is extinguished, and one progresses to the fourth dhyana; in the fourth dhyana, breathing is extinguished, and one attains the samadhi of emptiness. The Bodhisattva's practice of dhyana is limitless, and one-pointedness of mind is like this. When a Bodhisattva aspires to the path, through what kinds of things can they purify their minds and attain samadhi with one-pointedness? Or seeing an old person, with white hair, fallen teeth, and a changed form, they realize: 'I will surely be like this in the future.' And thus attain samadhi with one-pointedness. Or seeing a sick person, suffering in body and mind, as if being beaten with a stick. They realize with sadness: 'I will surely be like this in the future.' And thus attain samadhi with one-pointedness. Or seeing a living being reach the end of their life, their breath ceases, their warmth disappears, their consciousness departs, their body becomes cold, their relatives abandon them, and they are placed far away in the wilderness, within a few days their body swells, rots, and stinks, or is eaten by foxes, dogs, and birds, maggots grow in the flesh, and the maggots eat the body, pus and filth flow all over the ground, the bones scatter, each joint separates, the feet, shins, thighs, buttocks, back, ribs, arms, head, teeth, and skull, each separate. The practitioner thinks: 'Life has death, all things are like illusions, meeting ends in separation, consciousness departs, and the body scatters. Can I stop this, and be the only one not like this?' Seeing this, they feel sorrow and attain samadhi with one-pointedness. Or seeing a corpse that has been dead for a long time, the bones have disintegrated, and mixed with the dust of the earth. They deeply contemplate: 'My body will be like this.' And thus attain samadhi with one-pointedness. Or hearing of the poison and intense pain of the boiling cauldrons of Mount Tai, the suffering of hungry ghosts who have been starving for years, the suffering of animals being slaughtered and cut apart, they are shocked and attain samadhi with one-pointedness. Or seeing people who have died from poverty and starvation, or seeing those who have broken the law being executed by the king's law.

。道人唸曰：『斯人遭患由無道志，吾不精進必復如彼也。』一其心得禪。深惟內觀，下即為𡱁尿所迫，上即為寒熱所脅，覺身可惡，一心得禪。或見惡歲五穀不豐，民窮為亂更相挌戰，死屍縱橫，睹之愴然：『吾不為道必復如之。』一其心得禪。睹盛有衰榮財難保，少壯有老病壽猶電光，憶之愕然，一其心得禪。唸佛巍巍相難雙矣，皆由清凈致為眾祐，存之欣然，一其心得禪。唸經深義，沙門高行，一其心得禪。惟身行善，前後積德，一其心得禪。惟愚所求違佛明法，勞而益罪，諸天處世守戒奉齋，自致昇天榮壽無量，一其心得禪。受佛深經反覆思之，為眾訓導，中心歡喜，一其心得禪。存憶眾生有成輒壞，壞皆苦痛，惟之愴然，一其心得禪。眾生之性莫能自保，來始之變，道人自懼，命盡卒至，或墮惡道，視世榮樂真偽如夢，志重醒悟，一其心得禪。諸食入口與涕唾澆濽，外好內臭化成屎尿，憶之可惡，一其心得禪。兒在母腹，初如凝粥，以漸長大，三十八七日，身體皆成，臨生之難，多危少安。既生之後，諸病並進，或一或十、或五十至百年，皆當老死無免斯患，惟己亦然，一其心得禪。有存即滅，尋之無處，三界皆空，志無貪慕，悲念眾生不睹佛經，邪欲所蔽無知非常，誓願拯濟，一其心得禪。

「志成行高，懷四等心愍育眾生，猶若慈母哀護幼兒，兒隨輩熙戲，母以慈心行索，睹兒為泥塵所污，飢渴啼呼。睹兒若茲，悲淚抱歸，洗浴衣食，身康心悅，慈母歡喜，愛攝徘徊不捨如前

現代漢語譯本：道人念道：『這個人遭受苦難是因為沒有追求真理的志向，我如果不精進修行，必定也會像他一樣。』於是他專心一意地進入禪定。他深入地進行內觀，向下觀察到身體被大小便所困擾，向上觀察到身體被寒冷和發熱所威脅，感覺到身體的可憎，於是他專心一意地進入禪定。有時他看到年成不好，五穀歉收，百姓貧困而作亂，互相爭鬥，死屍橫陳，看到這些他感到悲傷：『我如果不修行，必定也會像他們一樣。』於是他專心一意地進入禪定。他看到興盛必然衰敗，榮華富貴難以長保，年輕力壯也會衰老生病，壽命如同閃電般短暫，想到這些他感到驚愕，於是他專心一意地進入禪定。他想到佛陀巍峨的相貌無與倫比，都是因為清凈的修行才得以成就，成為眾生的庇佑，想到這些他感到欣喜，於是他專心一意地進入禪定。他想到佛經的深奧義理，沙門的高尚品行，於是他專心一意地進入禪定。他想到自己要行善，前後積累功德，於是他專心一意地進入禪定。他想到愚人所追求的違背了佛陀的教誨，徒勞無功反而增加罪過，諸天眾生在世間遵守戒律，奉行齋戒，自然能夠昇天，享受無量的榮華和壽命，於是他專心一意地進入禪定。他接受佛陀的深奧經典，反覆思考，為眾生訓導，心中歡喜，於是他專心一意地進入禪定。他想到眾生有成就就會敗壞，敗壞就會帶來痛苦，想到這些他感到悲傷，於是他專心一意地進入禪定。眾生的本性不能自我保護，從出生到死亡的變化，道人自己感到恐懼，生命終結突然到來，可能會墮入惡道，看到世間的榮華富貴如同虛幻的夢境，他立志要醒悟，於是他專心一意地進入禪定。各種食物進入口中，與涕唾混合，外表好看，內部卻臭穢，最終化為屎尿，想到這些他感到可憎，於是他專心一意地進入禪定。嬰兒在母親腹中，最初如同凝固的粥，逐漸長大，三十八七天後，身體各個部分都形成，臨產的艱難，多有危險而少有平安。出生之後，各種疾病接踵而至，或者一生病，或者生十種病，或者生五十種病，直到一百年，最終都會衰老死亡，無法避免這種苦難，想到自己也是如此，於是他專心一意地進入禪定。有存在就會滅亡，尋找也無處可尋，三界都是空虛的，他立志不貪戀，悲憫眾生不能看到佛經，被邪惡的慾望所矇蔽，不知道世事無常，他發誓要拯救他們，於是他專心一意地進入禪定。 志向堅定，行為高尚，懷著四種平等心來憐憫養育眾生，就像慈母愛護幼兒一樣，幼兒和同伴嬉戲，母親用慈愛的心去尋找，看到孩子被泥土灰塵弄髒，飢渴啼哭。看到孩子這樣，悲傷地流著眼淚把他抱回家，洗澡更衣，身體健康，心情愉快，慈母感到歡喜，愛憐地徘徊不捨，就像之前一樣。

English version: The Taoist priest recited, 'This person suffers because he lacks the will to pursue the truth. If I do not diligently cultivate myself, I will surely become like him.' Thereupon, he focused his mind and entered into meditation. He deeply contemplated internally, observing that his body was troubled by urine and feces below, and threatened by cold and heat above. He felt the body to be repulsive, and thus he focused his mind and entered into meditation. Sometimes he saw that the harvest was poor, the five grains were scarce, the people were impoverished and rebelled, fighting each other, with corpses lying everywhere. Seeing this, he felt sorrow: 'If I do not cultivate myself, I will surely become like them.' Thereupon, he focused his mind and entered into meditation. He saw that prosperity must decline, wealth and glory are difficult to maintain, youth and strength will age and become ill, and life is as fleeting as lightning. Thinking of this, he was startled, and thus he focused his mind and entered into meditation. He thought of the Buddha's majestic appearance, which is unparalleled, all achieved through pure cultivation, becoming a refuge for all beings. Thinking of this, he felt joy, and thus he focused his mind and entered into meditation. He thought of the profound meaning of the Buddhist scriptures and the noble conduct of the monks, and thus he focused his mind and entered into meditation. He thought of doing good deeds and accumulating merit, and thus he focused his mind and entered into meditation. He thought of the foolish pursuits that go against the Buddha's teachings, laboring in vain and increasing sin. The heavenly beings in the world observe the precepts and fast, naturally ascending to heaven, enjoying immeasurable glory and longevity, and thus he focused his mind and entered into meditation. He received the Buddha's profound scriptures, pondered them repeatedly, and taught them to others, feeling joy in his heart, and thus he focused his mind and entered into meditation. He thought of how beings, once they achieve something, will decay, and decay will bring suffering. Thinking of this, he felt sorrow, and thus he focused his mind and entered into meditation. The nature of beings cannot protect itself. From birth to death, the Taoist priest himself felt fear. The end of life comes suddenly, and one may fall into evil paths. Seeing the glory and joy of the world as illusory dreams, he resolved to awaken, and thus he focused his mind and entered into meditation. All food that enters the mouth mixes with saliva and mucus, appearing good on the outside but foul on the inside, eventually turning into feces and urine. Thinking of this, he felt disgust, and thus he focused his mind and entered into meditation. The baby in the mother's womb is initially like congealed porridge, gradually growing. After thirty-eight or seven days, all parts of the body are formed. The difficulty of childbirth is such that there is more danger than safety. After birth, various diseases follow, either one disease, ten diseases, or fifty diseases, until one hundred years, when one will eventually grow old and die, unable to avoid this suffering. Thinking that he is also like this, he focused his mind and entered into meditation. What exists will perish, and when sought, it cannot be found. The three realms are all empty. He resolved not to be greedy, and he felt compassion for beings who cannot see the Buddhist scriptures, who are blinded by evil desires, and who do not know the impermanence of things. He vowed to save them, and thus he focused his mind and entered into meditation. With a firm will and noble conduct, he cherished the four immeasurable minds to compassionately nurture all beings, just like a loving mother caring for her young child. The child plays with his companions, and the mother searches with a loving heart. She sees the child soiled by mud and dust, crying from hunger and thirst. Seeing the child like this, she tearfully embraces him and takes him home, bathing and dressing him. With a healthy body and a happy heart, the loving mother feels joy, lovingly lingering and not wanting to leave, just as before.

。道人慈悲愛護眾生，逾彼慈母，教天下人蜎飛蚑行蠕動之類，奉佛睹經，親沙門眾，采執佛戒懷而行之，遠離三惡，心念善、口言善、身行善，抑上三惡，永興三善，長不令更太山、地獄、餓鬼、畜生窮苦險處。安以無極之福堂，尋復追誨，懼其處福為之憍蕩，恣縱噁心還處三塗，亦榮祿之禍，非常苦空之變以誡之也。勸取無為，如彼慈母攝護之意也。

「思十六事，一其心得禪。何謂十六？喘息長短即自知，喘息動身即自知，喘息微著即自知，喘息快不快即自知，喘息止走即自知，喘息歡戚即自知，自惟萬物無常喘息自知，萬物過去不可追得喘息自知，內無所思棄捐所惟喘息自知，放棄軀命不棄軀命喘息自知。道人深思，有是即得是，無是不得是，夫生必有老死之患，魂靈不滅即更受身。不生即無老，不老即無死，念是一其心得禪。道人以眼觀世生死，但以十二因緣，念此一其心得禪。

「道人以五事自觀形體：一曰自觀面類數變，二曰苦樂數移，三曰志意數轉，四曰形體數異，五曰善惡數改。是謂五事。數有變異猶如流水前後相及，念此一其心得禪。道人念禪當云何？目見死人自頭至足，諦思熟視存想著心，行坐臥起飯飲萬役，常念著心以固其志，得禪自在所念。譬如人炊數斛米飯欲知熟未，直取一米捻[〦/(火羊火)/火]視之，一米熟者明餘者皆熟。道志若茲，心之回走，猶水之流，道人直念一事，心停意凈，應儀真道，滅度可得。

「第一之禪欲得應儀，可得不？曰

「中有得者有不得者

現代漢語譯本：道人慈悲愛護眾生，勝過慈母，教導天下所有會飛的、會爬的、會蠕動的生物，信奉佛法，研讀佛經，親近僧侶，遵守佛戒並身體力行，遠離身、口、意三方面的惡行，心中想善事、口中說善言、身體做善事，抑制上等的惡行，永遠奉行上等的善行，長久不讓他們再墮入泰山、地獄、餓鬼、畜生等困苦危險的地方。讓他們安享無盡的福報，又反覆教誨，擔心他們身處福地而驕縱放蕩，恣意放縱惡念，再次墮入地獄、餓鬼、畜生三惡道，也用榮華富貴的禍患、無常苦空的變故來告誡他們。勸導他們追求無為的境界，就像慈母保護子女一樣。 現代漢語譯本：『思考十六件事，使心專注而入禪定。哪十六件事呢？呼吸長短自己知道，呼吸帶動身體自己知道，呼吸細微自己知道，呼吸快慢自己知道，呼吸停止自己知道，呼吸時喜悅或悲傷自己知道，自己思考萬物無常，呼吸自己知道，萬物過去不可追回，呼吸自己知道，內心沒有思慮，拋棄所有想法，呼吸自己知道，放棄生命或不放棄生命，呼吸自己知道。』道人深入思考，有這種想法就能得到這種結果，沒有這種想法就得不到這種結果。人活著必然有衰老死亡的憂患，靈魂不滅就會再次受生。不生就不會衰老，不衰老就不會死亡，念及此，使心專注而入禪定。道人以眼睛觀察世間的生死，只是因為十二因緣，念及此，使心專注而入禪定。 現代漢語譯本：『道人以五件事觀察自己的形體：一是觀察面容的變化，二是苦樂的轉移，三是意志的轉變，四是形體的差異，五是善惡的改變。這就是五件事。這些變化就像流水一樣前後相繼，念及此，使心專注而入禪定。』道人修習禪定時應當如何呢？眼睛看到死人從頭到腳，仔細觀察，心中想著，行走、坐著、躺著、站著、吃飯、喝水、做各種事情，都要常常想著，以此來堅定自己的意志，得到禪定自在的境界。譬如有人煮了幾斛米飯，想知道是否煮熟，就直接取出一粒米，捻開看看，一粒米熟了，就說明其餘的都熟了。修道的心志也應如此，心念的動搖就像流水一樣，道人只要專注於一件事，心就平靜清凈，符合真正的道，就能達到涅槃的境界。 現代漢語譯本：『第一種禪定想要符合儀軌，可以做到嗎？』回答說：『其中有能做到的，也有不能做到的。』

English version: The Taoist priest compassionately loves all living beings, surpassing even a loving mother. He teaches all creatures that fly, crawl, and wriggle to embrace Buddhism, study the scriptures, be close to the monastic community, uphold the Buddhist precepts, and practice them diligently. He guides them to stay away from the three evils of body, speech, and mind, to think good thoughts, speak good words, and do good deeds. He suppresses the highest forms of evil and always promotes the highest forms of good, ensuring they never again fall into the suffering and dangerous realms of Mount Tai, hell, hungry ghosts, and animals. He leads them to enjoy boundless blessings and repeatedly instructs them, fearing that they might become arrogant and dissolute in their blessed state, indulging in evil thoughts and falling back into the three lower realms. He also warns them of the calamities of wealth and honor, and the impermanence and emptiness of suffering. He encourages them to seek the state of non-action, just like a loving mother protects her children. English version: 'Contemplate sixteen things to focus the mind and enter into meditation. What are the sixteen? Knowing the length of one's breath, knowing the body's movement with the breath, knowing the subtlety of the breath, knowing the speed of the breath, knowing when the breath stops, knowing the joy or sorrow with the breath, contemplating the impermanence of all things with the breath, knowing that the past cannot be retrieved with the breath, having no thoughts within, abandoning all ideas with the breath, abandoning or not abandoning life with the breath.' The Taoist priest deeply contemplates that having this thought leads to this result, and not having this thought leads to not having this result. Living beings inevitably face the suffering of old age and death, and the soul, if not extinguished, will be reborn. If there is no birth, there is no old age, and if there is no old age, there is no death. Contemplating this focuses the mind and enters into meditation. The Taoist priest observes the cycle of life and death in the world through the twelve links of dependent origination. Contemplating this focuses the mind and enters into meditation. English version: 'The Taoist priest observes his own form through five things: first, observing the changes in facial features; second, the shifting of pleasure and pain; third, the transformation of will; fourth, the differences in physical form; and fifth, the alterations of good and evil. These are the five things. These changes are like a flowing stream, one following the other. Contemplating this focuses the mind and enters into meditation.' How should a Taoist priest practice meditation? When the eyes see a dead person from head to toe, observe carefully, contemplate in the mind, whether walking, sitting, lying down, standing, eating, drinking, or doing any task, always contemplate this to strengthen one's will and attain the freedom of meditation. For example, if someone cooks several bushels of rice and wants to know if it is cooked, they would take one grain of rice, pinch it open, and look at it. If one grain is cooked, it indicates that the rest are cooked. The aspiration of the Tao should be like this. The wavering of the mind is like flowing water. If the Taoist priest focuses on one thing, the mind becomes calm and pure, aligning with the true Tao, and the state of Nirvana can be attained. English version: 'Is it possible to achieve the first level of meditation in accordance with the proper practice?' The answer is: 'Some can achieve it, and some cannot.'

。何行能得？何行不得？於一禪中，有念有愛，道則不成。天地無常，虛空難保，盡內穢垢，無貪愛念，志凈如斯，應真可得。二三至四，執心當如一禪。志存一禪未得應儀，命終可趣，即上七天受壽一劫；在二禪終，上十一天受壽二劫；處三禪終，上十五天受壽八劫；處四禪終，上十九天壽十六劫。

「道人自觀內體惡露都為不凈，髮膚髑髏皮肌，眼瞬涕唾，筋脈肉髓，肝肺腸胃，心膽脾腎，屎尿膿血，眾穢共合乃成為人。猶若以囊盛五穀也，有目瀉囊，分別視之，種種各異。明人如此內觀其身，四大種數各自有名都為無人，以無慾觀乃睹本空，一其心得禪。

「道人深觀別身四大，地水火風。發毛骨齒，皮肉五藏，斯即地也。目淚涕唾，膿血汗肪，髓腦小便，斯即水也。內身溫熱主消食者，斯即火也。喘息呼吸，斯即風也。譬如屠兒殺畜刳解，別作四分具知委曲。道人內觀分別四大，此地彼水，火風俱然，都為無人，念之志寂，一其心得禪。道人自覺喘息長短，遲疾鉅細皆別知之，猶人削物自知深淺，念息如此，一其心得禪。菩薩禪度無極一心如是。」

（七七）

太子出遊，王敕國內無令眾穢當彼王道。太子出城，第二天帝化為老人，當其車前，頭白背僂，倚杖羸步。太子曰：「斯人何乎？」御使對曰：「老人矣！」「何謂為老？」曰：「四大根熟，余命無幾。」太子曰：「吾后亦當老乎？」對曰：「自古有老，無聖免茲。」太子曰：「吾謂尊榮與凡有異，而俱不免，榮何益己？」還宮存之，一心得禪

現代漢語譯本：什麼行為可以得到解脫？什麼行為不能得到解脫？在禪定中，如果心有雜念和愛慾，就不能得道。天地無常，虛空難以依靠，要清除內心的污垢，沒有貪愛和雜念，心志清凈如此，才能證得真果。從初禪到四禪，執著的心應當像初禪一樣。如果心志停留在初禪而未能證得果位，臨終可以往生到上七天，享受一劫的壽命；在二禪中去世，可以往生到上十一天，享受二劫的壽命；在三禪中去世，可以往生到上十五天，享受八劫的壽命；在四禪中去世，可以往生到上十九天，享受十六劫的壽命。 道人應當觀察自己的身體，污穢不凈，頭髮、面板、頭骨、肌肉、眼睛、眼淚、鼻涕、唾液、筋脈、肉、骨髓、肝臟、肺、腸胃、心臟、膽、脾、腎、屎尿、膿血，各種污穢混合在一起才成為人。就像用袋子裝五穀一樣，如果把袋子倒空，分別觀察，就會發現各種穀物各不相同。明智的人這樣觀察自己的身體，四大元素各有其名，都不是人，用無慾的觀念觀察，就能看到本性是空，使心達到禪定。 道人深入觀察身體的四大元素，地、水、火、風。頭髮、毛髮、骨頭、牙齒、面板、肌肉、五臟，這些屬於地；眼淚、鼻涕、唾液、膿血、汗液、脂肪、骨髓、腦漿、小便，這些屬於水；身體內部的溫暖，主導消化食物的，屬於火；呼吸，屬於風。就像屠夫宰殺牲畜，剖開身體，分成四部分，詳細瞭解各個部分。道人觀察自己的身體，分別四大元素，這個是地，那個是水，火和風也是如此，都不是人，心中寂靜，使心達到禪定。道人自覺呼吸的長短、快慢、粗細，都能清楚地知道，就像人削東西，自己知道深淺一樣，念頭止息，使心達到禪定。菩薩的禪定修行是無止境的，一心如此。 太子出遊，國王命令國內不要讓污穢之物出現在太子經過的道路上。太子出城，第二天，天帝化身為老人，擋在太子的車前，頭髮花白，背部彎曲，拄著枴杖，步履蹣跚。太子問：『這個人是誰？』御者回答說：『是老人。』『什麼是老？』回答說：『四大衰敗，壽命將盡。』太子問：『我以後也會老嗎？』回答說：『自古以來都有老，沒有聖人可以避免。』太子說：『我以為尊貴和凡人不同，但都不能避免衰老，尊貴又有什麼用呢？』於是返回宮殿，思考這個問題，一心進入禪定。

English version: What actions lead to liberation? What actions do not? In meditation, if there are thoughts and desires, the path cannot be attained. Heaven and earth are impermanent, and emptiness is unreliable. One must cleanse the inner defilements, have no greed or desires, and have a mind as pure as this to attain true realization. From the first dhyana to the fourth, the mind should be as focused as in the first dhyana. If the mind remains in the first dhyana without attaining realization, upon death, one can be reborn in the upper seven heavens, enjoying a lifespan of one kalpa. If one dies in the second dhyana, one can be reborn in the upper eleven heavens, enjoying a lifespan of two kalpas. If one dies in the third dhyana, one can be reborn in the upper fifteen heavens, enjoying a lifespan of eight kalpas. If one dies in the fourth dhyana, one can be reborn in the upper nineteen heavens, enjoying a lifespan of sixteen kalpas. A practitioner should observe their own body, which is impure and unclean. Hair, skin, skull, muscles, eyes, tears, mucus, saliva, tendons, flesh, marrow, liver, lungs, intestines, stomach, heart, gallbladder, spleen, kidneys, feces, urine, pus, and blood—all these impurities combine to form a person. It is like a bag filled with grains; if the bag is emptied and each grain is examined separately, they are all different. A wise person observes their body in this way, seeing that the four elements each have their own name and are not a person. By observing with a desireless mind, one can see the inherent emptiness and bring the mind to meditation. A practitioner deeply observes the four great elements of the body: earth, water, fire, and wind. Hair, body hair, bones, teeth, skin, flesh, and the five organs belong to earth. Tears, mucus, saliva, pus, blood, sweat, fat, marrow, brain, and urine belong to water. The warmth within the body that digests food belongs to fire. Breathing belongs to wind. It is like a butcher slaughtering an animal, dissecting it, and dividing it into four parts, knowing each part in detail. A practitioner observes their body, distinguishing the four elements: this is earth, that is water, and so are fire and wind. They are not a person. With a quiet mind, one brings the mind to meditation. A practitioner is aware of the length, speed, and subtlety of their breath, just as a person carving something knows the depth of their cuts. When thoughts cease, one brings the mind to meditation. The bodhisattva's practice of meditation is limitless, with a mind that is always like this. (77) When the prince went out for a tour, the king ordered that no impurities should be seen on the roads he would travel. The prince left the city, and the next day, the god Indra transformed into an old man, blocking the prince's chariot. The old man had white hair, a hunched back, leaned on a cane, and walked with difficulty. The prince asked, 'Who is this person?' The charioteer replied, 'It is an old man!' 'What is old age?' he asked. The reply was, 'The four elements are decaying, and life is nearing its end.' The prince asked, 'Will I also grow old?' The reply was, 'Since ancient times, everyone grows old; no sage can avoid it.' The prince said, 'I thought that nobility was different from ordinary people, but if we all cannot avoid aging, what is the benefit of nobility?' He returned to the palace, pondering this question, and entered into meditation with a focused mind.

。王問仆曰：「太子出遊觀國喜乎？」對曰：「道觀老叟，存世非常，心不為欣。」王懼去國，重益樂人，惑之以榮華，亂之以眾音，欲壞其道意令守尊位也。

后復出游，王重敕曰：「無令羸老在道側也。」前釋復化為病人，體疲氣微，肉盡骨立，惡露涂身，倚在門側。曰：「斯復何人？」對曰：「病人也。」曰：「何謂為病？」「飲食不節，臥起無常，故獲斯病，或愈或死。」曰：「吾亦飲食不節，臥起無常，當更病乎？」對曰：「有身即病，無免斯患。」太子曰：「吾不免患，后必如之。」還宮存之，一心入禪。

后出，帝釋復化為死人，舁擔建旐，哀慟塞路。曰：「斯復何人？」對曰：「死人。」「何謂為死？」「命終神遷，形骸分散，長與親離，痛夫難處。」太子曰：「吾亦然乎？」對曰：「上聖之純德，無免斯患。」回車還宮，一心入禪。

后復出游，之王田廬，坐樹下。睹耕犁者，反土蟲出，或傷或死，鳥追食之。心中愴然，長嘆曰：「咄眾生擾擾，痛焉難處。」念之悵如，一心入禪。時，日盛出照太子身，樹為低枝不令日炙。王尋所之，遙睹無上聖德之靈，悲喜交集，不識投身，稽首為禮，太子亦俱稽首于地。父子辭畢，王還於宮，太子一心入禪。菩薩禪度無極一心如是。

（七八）

太子初生，王令師相，師曰：「處國必為飛行皇帝；捐國作沙門者，當爲天人師也。」王興三時殿，春夏冬各自異殿，殿有五百妓人，不肥不瘦，長短無訶，顏華鮮明，皆齊桃李，各兼數伎，姿態傾賢，以樂太子

現代漢語譯本：國王問僕人說：『太子出遊觀看國情，感到高興嗎？』僕人回答說：『（他）在路上看到一個老翁，（知道）人生無常，心中並不感到欣喜。』國王害怕失去國家，更加放縱享樂之人，用榮華富貴迷惑他，用各種音樂擾亂他，想破壞他的道心，讓他守住尊貴的位置。 後來（太子）再次出遊，國王再三告誡說：『不要讓衰老的人出現在道路旁邊。』（太子）先前看到的釋迦牟尼佛又化作病人，身體疲憊，氣息微弱，瘦得只剩下骨頭，污穢之物塗滿全身，靠在門邊。（太子）問：『這又是何人？』回答說：『是病人。』（太子）問：『什麼叫做病？』（回答說：）『飲食不節制，作息不規律，所以得了這種病，（病情）或者好轉或者死亡。』（太子）問：『我也飲食不節制，作息不規律，也會生病嗎？』（回答說：）『有身體就會生病，無法避免這種災禍。』太子說：『我無法避免災禍，以後一定會這樣。』回到宮中思考這件事，一心入禪。 後來（太子）再次出遊，帝釋天又化作死人，用擔架抬著，舉著招魂幡，哀號的聲音堵塞了道路。（太子）問：『這又是何人？』回答說：『是死人。』（太子）問：『什麼叫做死？』（回答說：）『生命終結，靈魂遷移，形體骸骨分散，永遠與親人分離，真是痛苦難當。』太子說：『我也會這樣嗎？』（回答說：）『即使是具有純粹德行的聖人，也無法避免這種災禍。』（太子）調轉車頭回到宮中，一心入禪。 後來（太子）再次出遊，來到國王的田莊，坐在樹下。看到耕地的人，翻開泥土，蟲子出來，有的受傷有的死去，鳥兒追逐啄食它們。心中悲傷，長嘆說：『唉，眾生如此紛擾，真是痛苦難當。』心中悵然若失，一心入禪。這時，太陽正盛，照在太子身上，樹枝自動垂下，不讓太陽曬到他。國王尋找太子所在之處，遠遠看到無上聖德的靈光，悲喜交加，不知如何是好，跪拜行禮，太子也一起跪拜在地。父子辭別完畢，國王回到宮中，太子一心入禪。菩薩的禪定境界是無邊無際的，一心就是這樣。 太子剛出生時，國王讓相師看相，相師說：『（太子）如果留在國內，必定成為飛行皇帝；如果捨棄國家做沙門，將會成為天人的導師。』國王建造了三座宮殿，春夏冬各有不同的宮殿，每個宮殿都有五百名歌妓，不胖不瘦，高矮適中，容貌美麗，都像桃花李花一樣，各自精通多種技藝，姿態優美，用來取悅太子。

English version: The king asked his servant, 'When the prince goes out to observe the country, is he happy?' The servant replied, 'He saw an old man on the road, (realized) that life is impermanent, and his heart was not joyful.' The king, fearing the loss of his kingdom, indulged in pleasure-seekers even more, using wealth and glory to confuse him, and various music to disturb him, wanting to destroy his spiritual aspirations and make him keep his noble position. Later, (the prince) went out again, and the king repeatedly warned, 'Do not let the frail and old appear by the roadside.' The Shakyamuni Buddha, whom (the prince) had seen before, transformed again into a sick person, his body exhausted, his breath weak, so thin that only bones remained, with filth covering his body, leaning against the door. (The prince) asked, 'Who is this again?' The reply was, 'It is a sick person.' (The prince) asked, 'What is called sickness?' (The reply was,) 'Due to irregular eating and sleeping habits, one gets this disease, (the condition) may improve or lead to death.' (The prince) asked, 'I also have irregular eating and sleeping habits, will I also get sick?' (The reply was,) 'Having a body means having sickness, there is no escape from this suffering.' The prince said, 'I cannot avoid suffering, I will surely be like this in the future.' He returned to the palace to contemplate this, and entered into meditation with a single mind. Later, (the prince) went out again, and Indra transformed into a dead person, carried on a stretcher, with a funeral banner raised, and the sound of mourning blocked the road. (The prince) asked, 'Who is this again?' The reply was, 'It is a dead person.' (The prince) asked, 'What is called death?' (The reply was,) 'Life ends, the soul departs, the body and bones are scattered, forever separated from loved ones, it is truly painful.' The prince said, 'Will I also be like this?' (The reply was,) 'Even a saint with pure virtue cannot avoid this suffering.' (The prince) turned his chariot around and returned to the palace, entering into meditation with a single mind. Later, (the prince) went out again, and came to the king's farm, sitting under a tree. He saw the people plowing the land, turning over the soil, and insects came out, some injured and some dead, and birds chased after them to eat them. His heart was filled with sorrow, and he sighed deeply, saying, 'Alas, sentient beings are so troubled, it is truly painful.' His heart was filled with melancholy, and he entered into meditation with a single mind. At this time, the sun was at its peak, shining on the prince's body, and the tree branches automatically lowered, not allowing the sun to scorch him. The king searched for the prince's location, and from afar saw the light of the supreme saint's virtue, his heart filled with both sorrow and joy, not knowing what to do, he knelt down and paid his respects, and the prince also knelt down on the ground. After the father and son finished their farewell, the king returned to the palace, and the prince entered into meditation with a single mind. The Bodhisattva's state of meditation is boundless, and his single-mindedness is like this. (Seven Eight) When the prince was first born, the king had a fortune teller examine him, and the fortune teller said, 'If (the prince) stays in the country, he will surely become a flying emperor; if he abandons the country to become a Shramana, he will become a teacher of gods and humans.' The king built three palaces, each with different palaces for spring, summer, and winter, and each palace had five hundred courtesans, neither fat nor thin, of moderate height, with beautiful faces, all like peach and plum blossoms, each proficient in many skills, with graceful postures, to please the prince.

。殿前列種甘果，華香苾芬，清凈浴池，中有雜華，異類之鳥，鳴聲相和。宮門開閉聞四十里，忠臣衛士徼循不懈，警備之鳥，鵁鶄鴛鴦驚鳴相屬。太子年十七無經不通，師更拜受。王為納妃，妃名裘夷，容色之華，天女為雙，力勢頓卻六十巨象。至年十九，太子都合諸妓凡千五百人，共處一殿，極其伎樂。欲令疲臥可得捨去，天令樂人皆臥無知。太子靖思視諸伎人，猶木梗人，百節皆空，中如竹節，手足垂地，涕淚流出，口唾污頰，伏鼓亂頭，樂人皆著名珰垂懸步搖華光，珠璣瓔珞琨環雜巧，羅縠文繡上服御衣，琴瑟箏笛，笳簫樂器，縱橫著地。警備之鳥及深海守衛，頓瞑無識。太子以無蔽之眼遍觀眾身，還觀其妃，頭髮髑髏，骨齒爪指，面板肌肉，膿血髓腦，筋脈心膽，脾腎肝肺，腸胃眼窌，屎尿涕唾，內視猶枯骨，外視猶肉囊，無一可貴。不凈臭處，睹之存憶令人吐逆，猶藍假面文彩衣之薰香其表，以屎尿膿血滿著其內，愚者信其表，明者睹其內，遠之萬里猶復閉目也。

太子睹之若幻難可久保，處世假借，必當還主。臥者縱橫，猶如死屍，愈不樂焉，一心得禪。從禪覺，仰視沸星，夜已向半，諸天側塞，叉手作禮，華香眾樂舉頭無量，太子睹諸天稽首，即說經曰：「淫泆最惡，令人狂醉，謗正嘆邪，以瞑為明，是故諸佛、辟支佛、阿羅漢，不譽為善，當疾遠之。」反覆思惟，呼車匿曰：「疾被鞬陟。」重自惟曰：「城門開閉聞四十里，云如之何？」諸天僉曰：「敬諾。世尊！吾等御門令其無聲

現代漢語譯本：宮殿前種植著各種甘甜的水果，花朵散發著芬芳的香氣，清澈的浴池中點綴著各色鮮花，各種奇異的鳥兒鳴叫聲此起彼伏。宮門開關的聲音能傳到四十里外，忠誠的衛士們日夜巡邏，不敢懈怠，警戒的鳥兒，如鵁鶄、鴛鴦等，驚鳴聲連綿不斷。太子十七歲時，已經通曉所有經典，老師們都向他拜師學習。國王為太子娶妃，妃子名叫裘夷，容貌美麗，堪比天女，力大無比，能輕易舉起六十頭巨象。到了十九歲，太子與一千五百名歌妓同住一殿，盡情享樂。本想讓她們疲憊不堪后各自離去，但天意使樂人們都昏睡不醒。太子靜下心來觀察這些歌妓，她們就像木頭人一樣，百節空虛，中間如同竹節，手腳垂在地上，涕淚橫流，口水污穢了臉頰，頭上的髮髻散亂，樂人們都戴著名貴的耳環，垂著步搖，閃耀著華麗的光芒，珠玉瓔珞，各種精巧的飾品，穿著絲綢刺繡的華麗上衣，琴瑟箏笛，各種樂器，橫七豎八地散落在地上。警戒的鳥兒和深海守衛也都昏睡不醒。太子用沒有遮蔽的眼睛觀察著所有人的身體，然後看向他的妃子，看到的是頭髮如同骷髏，骨頭牙齒指甲，面板肌肉，膿血髓腦，筋脈心膽，脾腎肝肺，腸胃眼眶，屎尿涕唾，內視如同枯骨，外視如同肉囊，沒有一樣值得珍貴。這些不乾淨的臭穢之處，看到后回憶起來都令人作嘔，就像用藍色的假面和彩色的衣服來薰香其外表，裡面卻充滿了屎尿膿血，愚蠢的人相信它的外表，聰明的人看透它的內在，即使遠隔萬里也會閉上眼睛。太子看到這一切如同幻象，難以長久保持，在世間只是暫借，終將歸還其主。橫七豎八躺臥的人，如同死屍一般，太子更加不快樂，一心想要得禪。從禪定中醒來，抬頭看到閃爍的星辰，夜已過半，諸天神擁擠在周圍，合掌作禮，獻上鮮花香氣，奏響無量的音樂，太子看到諸天神稽首，就說經道：『淫慾放蕩是最惡的，使人瘋狂沉醉，誹謗正道，讚歎邪惡，把昏暗當作光明，所以諸佛、辟支佛、阿羅漢，都不讚美這種行為，應當迅速遠離它。』反覆思索后，太子呼喚車匿說：『快備好馬鞍。』又自言自語道：『城門開關的聲音能傳到四十里外，這該如何是好？』諸天神齊聲說：『遵命。世尊！我們來控制城門，讓它沒有聲音。』 現代漢語譯本：殿前種植著甘美的果樹，花朵散發著濃郁的香氣，清澈的浴池中點綴著各色鮮花，各種奇異的鳥兒鳴叫聲相互應和。宮門開關的聲音能傳到四十里之外，忠誠的衛士們日夜巡邏，不敢懈怠，警戒的鳥兒，如鵁鶄、鴛鴦等，驚鳴聲此起彼伏。太子十七歲時，已經精通所有經典，老師們都向他拜師學習。國王為太子娶妃，妃子名叫裘夷，容貌美麗，堪比天女，力大無比，能輕易舉起六十頭巨象。到了十九歲，太子與一千五百名歌妓同住一殿，盡情享樂。本想讓她們疲憊不堪后各自離去，但天意使樂人們都昏睡不醒。太子靜下心來觀察這些歌妓，她們就像木頭人一樣，百節空虛，中間如同竹節，手腳垂在地上，涕淚橫流，口水污穢了臉頰，頭上的髮髻散亂，樂人們都戴著名貴的耳環，垂著步搖，閃耀著華麗的光芒，珠玉瓔珞，各種精巧的飾品，穿著絲綢刺繡的華麗上衣，琴瑟箏笛，各種樂器，橫七豎八地散落在地上。警戒的鳥兒和深海守衛也都昏睡不醒。太子用沒有遮蔽的眼睛觀察著所有人的身體，然後看向他的妃子，看到的是頭髮如同骷髏，骨頭牙齒指甲，面板肌肉，膿血髓腦，筋脈心膽，脾腎肝肺，腸胃眼眶，屎尿涕唾，內視如同枯骨，外視如同肉囊，沒有一樣值得珍貴。這些不乾淨的臭穢之處，看到后回憶起來都令人作嘔，就像用藍色的假面和彩色的衣服來薰香其外表，裡面卻充滿了屎尿膿血，愚蠢的人相信它的外表，聰明的人看透它的內在，即使遠隔萬里也會閉上眼睛。太子看到這一切如同幻象，難以長久保持，在世間只是暫借，終將歸還其主。橫七豎八躺臥的人，如同死屍一般，太子更加不快樂，一心想要得禪。從禪定中醒來，抬頭看到閃爍的星辰，夜已過半，諸天神擁擠在周圍，合掌作禮，獻上鮮花香氣，奏響無量的音樂，太子看到諸天神稽首，就說經道：『淫慾放蕩是最惡的，使人瘋狂沉醉，誹謗正道，讚歎邪惡，把昏暗當作光明，所以諸佛、辟支佛、阿羅漢，都不讚美這種行為，應當迅速遠離它。』反覆思索后，太子呼喚車匿說：『快備好馬鞍。』又自言自語道：『城門開關的聲音能傳到四十里外，這該如何是好？』諸天神齊聲說：『遵命。世尊！我們來控制城門，讓它沒有聲音。』

English version: In front of the palace, various sweet fruits were planted, and fragrant flowers emitted a rich aroma. In the clear bathing pool, various flowers were scattered, and different kinds of birds sang in harmony. The sound of the palace gates opening and closing could be heard forty miles away. Loyal guards patrolled day and night without slacking, and vigilant birds, such as the cormorants and mandarin ducks, cried out in succession. At the age of seventeen, the prince had mastered all the scriptures, and even his teachers came to learn from him. The king arranged a marriage for the prince, and his bride was named Qiu Yi. Her beauty was comparable to that of a celestial maiden, and she possessed immense strength, capable of easily lifting sixty giant elephants. By the age of nineteen, the prince lived in a palace with fifteen hundred courtesans, indulging in extravagant pleasures. He intended to let them leave after they were exhausted, but by divine intervention, all the musicians fell into a deep sleep. The prince calmly observed the courtesans, and they appeared like wooden figures, their bodies hollow, like bamboo stalks, their hands and feet hanging down, tears and saliva streaming down their faces, their hair disheveled. The musicians wore precious earrings, swaying ornaments, and dazzling jewelry, adorned with pearls and jade, and various exquisite decorations. They wore luxurious silk embroidered garments, and their musical instruments, such as zithers, harps, flutes, and pipes, were scattered haphazardly on the ground. The vigilant birds and guards were also in a deep slumber. The prince, with his unobstructed vision, observed everyone's bodies, and then looked at his bride. He saw her hair like a skull, her bones, teeth, and nails, her skin and muscles, pus, blood, marrow, and brain, her veins, heart, gallbladder, spleen, kidneys, liver, lungs, intestines, stomach, eye sockets, feces, urine, mucus, and saliva. Internally, she was like a skeleton, and externally, like a bag of flesh, with nothing of value. These unclean and foul places, when seen and remembered, caused nausea. It was like using a blue mask and colorful clothes to perfume the exterior, while the interior was filled with feces, urine, and pus. The foolish believed the exterior, while the wise saw through the interior, and even from a distance of ten thousand miles, they would close their eyes. The prince saw all of this as an illusion, difficult to maintain for long. Life in this world was only temporary, and it would eventually return to its origin. The people lying scattered like corpses made the prince even more unhappy, and he yearned for enlightenment. Awakening from meditation, he looked up at the twinkling stars, and it was past midnight. The celestial beings crowded around, bowing with folded hands, offering flowers and incense, and playing boundless music. When the prince saw the celestial beings bowing, he spoke a verse: 'Lustful indulgence is the worst, making people mad and intoxicated, slandering the righteous path, praising the evil, and mistaking darkness for light. Therefore, Buddhas, Pratyekabuddhas, and Arhats do not praise such behavior, and one should quickly distance oneself from it.' After contemplating repeatedly, the prince called to Charioteer: 'Quickly prepare the saddle.' He then said to himself: 'The sound of the city gates opening and closing can be heard forty miles away, what should I do?' The celestial beings replied in unison: 'We obey. World Honored One! We will control the gates and make them silent.' English version: In front of the palace were planted sweet fruit trees, and the flowers emitted a rich fragrance. In the clear bathing pool, various flowers were scattered, and different kinds of birds sang in harmony. The sound of the palace gates opening and closing could be heard forty miles away. Loyal guards patrolled day and night without slacking, and vigilant birds, such as the cormorants and mandarin ducks, cried out in succession. At the age of seventeen, the prince had mastered all the scriptures, and even his teachers came to learn from him. The king arranged a marriage for the prince, and his bride was named Qiu Yi. Her beauty was comparable to that of a celestial maiden, and she possessed immense strength, capable of easily lifting sixty giant elephants. By the age of nineteen, the prince lived in a palace with fifteen hundred courtesans, indulging in extravagant pleasures. He intended to let them leave after they were exhausted, but by divine intervention, all the musicians fell into a deep sleep. The prince calmly observed the courtesans, and they appeared like wooden figures, their bodies hollow, like bamboo stalks, their hands and feet hanging down, tears and saliva streaming down their faces, their hair disheveled. The musicians wore precious earrings, swaying ornaments, and dazzling jewelry, adorned with pearls and jade, and various exquisite decorations. They wore luxurious silk embroidered garments, and their musical instruments, such as zithers, harps, flutes, and pipes, were scattered haphazardly on the ground. The vigilant birds and guards were also in a deep slumber. The prince, with his unobstructed vision, observed everyone's bodies, and then looked at his bride. He saw her hair like a skull, her bones, teeth, and nails, her skin and muscles, pus, blood, marrow, and brain, her veins, heart, gallbladder, spleen, kidneys, liver, lungs, intestines, stomach, eye sockets, feces, urine, mucus, and saliva. Internally, she was like a skeleton, and externally, like a bag of flesh, with nothing of value. These unclean and foul places, when seen and remembered, caused nausea. It was like using a blue mask and colorful clothes to perfume the exterior, while the interior was filled with feces, urine, and pus. The foolish believed the exterior, while the wise saw through the interior, and even from a distance of ten thousand miles, they would close their eyes. The prince saw all of this as an illusion, difficult to maintain for long. Life in this world was only temporary, and it would eventually return to its origin. The people lying scattered like corpses made the prince even more unhappy, and he yearned for enlightenment. Awakening from meditation, he looked up at the twinkling stars, and it was past midnight. The celestial beings crowded around, bowing with folded hands, offering flowers and incense, and playing boundless music. When the prince saw the celestial beings bowing, he spoke a verse: 'Lustful indulgence is the worst, making people mad and intoxicated, slandering the righteous path, praising the evil, and mistaking darkness for light. Therefore, Buddhas, Pratyekabuddhas, and Arhats do not praise such behavior, and one should quickly distance oneself from it.' After contemplating repeatedly, the prince called to Charioteer: 'Quickly prepare the saddle.' He then said to himself: 'The sound of the city gates opening and closing can be heard forty miles away, what should I do?' The celestial beings replied in unison: 'We obey. World Honored One! We will control the gates and make them silent.'

。」宮人無知，馬蹄寂然不聞微聲，太子上馬，百億帝釋、四百億四大天王、天龍鬼神翼從導引，平治涂路。天樂詠歌：「無上巍巍吾生遇哉，得睹靈輝消心塵勞，永世不衰，痛夫八難遠尊可哀！」重曰：「遇哉吾等偶諧。」馬始出門，門即有聲。馬哽咽悲鳴，淚流交頰。諸天𧞣王，一國無知。所以然者，欲令太子早得佛道。太子棄金輪王七寶之位，忍眾苦度眾生，菩薩禪度無極一心如是。

（七九）

太子未得道時，取地槁草，于樹下叉手正坐，棄眾垢念，清其心，一其志。自唸曰：「今日為始，肌筋枯腐，於此不得佛者，吾終不起。」菩薩即得一禪，二三至四禪，即於一夜得一術阇，知無數劫父母兄弟妻子九族。二夜之中得二術阇，自知無數劫貧富貴賤長短白黑，眾生心中有念無念，得無不知。三夜之中得三術阇，三毒都滅。夜嚮明時，佛道成矣。深自思曰：「吾今得佛，甚深甚深難知難了，微中之微、妙中之妙也。今佛道成得無不知。」起至龍水所，龍名文鄰，文鄰所處，水邊有樹，佛坐樹下曰：「昔者錠光佛授吾尊決，當爲釋迦文佛，真如所聞，吾今得佛矣。自無數劫來，佈施、持戒、忍辱、精進、禪定、明度，積功之愿，始今得極尊，作善福歸，不亡我功。」佛適念之，便入禪度無極。

佛在水邊，光明徹照龍所居處。龍睹光影，鱗甲皆起。龍嘗見三佛：拘婁秦佛、拘那鋡牟尼佛、迦葉佛，三佛得道，皆在此坐

現代漢語譯本：宮人們毫無知覺，馬蹄聲寂靜無聲，太子上馬時，百億帝釋、四百億四大天王、天龍鬼神都跟隨著引導，平整道路。天樂歌唱道：『無上尊貴的我何其有幸，得見靈光消散心中的塵勞，永世不衰，可悲啊，遠離尊貴的八難！』又重複道：『我們何其有幸，如此巧合！』馬剛出門，門就發出聲響。馬哽咽悲鳴，淚水流淌在臉頰上。諸天𧞣王，整個國家都毫無知覺。之所以這樣，是爲了讓太子早日得道成佛。太子捨棄金輪王的七寶之位，忍受眾苦來度化眾生，菩薩的禪定修行是無止境的，一心如此。 現代漢語譯本：太子未得道時，取來地上的枯草，在樹下叉手端正坐著，拋棄各種污垢的念頭，清凈自己的心，專一自己的意志。自己想道：『從今天開始，即使肌筋枯萎腐爛，如果在這裡不能成佛，我終將不起身。』菩薩隨即進入初禪，二禪、三禪直至四禪，當晚就獲得第一神通，知道無數劫的父母兄弟妻子九族。第二個晚上獲得第二神通，自己知道無數劫的貧富貴賤長短黑白，眾生心中有念無念，沒有不知道的。第三個晚上獲得第三神通，三毒全部滅盡。天快亮時，佛道就成就了。他深深地思考道：『我現在成佛了，甚深甚深，難以知曉，難以理解，是微中之微、妙中之妙啊。現在佛道成就，沒有不知道的。』他起身來到龍所居的水邊，龍名叫文鄰，文鄰所處的水邊有樹，佛坐在樹下說：『過去錠光佛授記我，應當成為釋迦文佛，真實如所聽聞，我現在成佛了。從無數劫以來，佈施、持戒、忍辱、精進、禪定、智慧，積累功德的願望，今天終於達到最尊貴的地位，所作的善福都歸於我，我的功德不會消失。』佛剛想到這裡，就進入了禪定無極的狀態。 現代漢語譯本：佛在水邊，光明徹照龍所居住的地方。龍看到光影，鱗甲都豎了起來。龍曾經見過三位佛：拘婁秦佛、拘那鋡牟尼佛、迦葉佛，這三位佛得道，都是坐在這裡。

English version: The palace people were unaware, the horse's hooves made no sound, and as the prince mounted, a hundred billion Indras, four hundred billion Four Heavenly Kings, and heavenly dragons and spirits followed and guided, smoothing the road. Heavenly music sang: 'How fortunate is my supreme and majestic life, to witness the spiritual light dispel the dust of the heart, never to fade, alas, the eight difficulties far from the noble!' They repeated: 'How fortunate we are, such a coincidence!' As the horse just left the gate, the gate made a sound. The horse choked with sobs, tears streaming down its cheeks. The heavenly kings and the entire country were unaware. The reason for this was to enable the prince to attain Buddhahood early. The prince abandoned the seven treasures of the Chakravartin king, endured suffering to liberate sentient beings, and the Bodhisattva's meditation practice was limitless, with a single-minded focus. English version: Before the prince attained enlightenment, he took withered grass from the ground and sat cross-legged under a tree, abandoning all defiled thoughts, purifying his mind, and focusing his will. He thought to himself: 'From today onwards, even if my muscles and tendons wither and decay, if I do not attain Buddhahood here, I will not rise.' The Bodhisattva then entered the first dhyana, the second, third, and fourth dhyanas, and that night he attained the first supernatural power, knowing the parents, siblings, wives, and nine generations of his family from countless kalpas. On the second night, he attained the second supernatural power, knowing his own poverty, wealth, nobility, lowliness, length, shortness, blackness, and whiteness from countless kalpas, and knowing whether sentient beings had thoughts or not, without anything he did not know. On the third night, he attained the third supernatural power, and the three poisons were completely extinguished. As dawn approached, Buddhahood was achieved. He thought deeply: 'I have now attained Buddhahood, it is profound, profound, difficult to know, difficult to understand, the most subtle of the subtle, the most wonderful of the wonderful. Now that Buddhahood is achieved, there is nothing I do not know.' He rose and went to the water where the dragon lived, the dragon's name was Wenlin, and there was a tree by the water where Wenlin lived. The Buddha sat under the tree and said: 'In the past, Dipankara Buddha prophesied that I should become Shakyamuni Buddha, as I have truly heard, I have now attained Buddhahood. From countless kalpas, giving, upholding precepts, patience, diligence, meditation, and wisdom, the accumulated merit of my vows, today I have finally reached the most noble position, and the good fortune I have made belongs to me, my merit will not disappear.' As soon as the Buddha thought of this, he entered the state of limitless meditation. English version: The Buddha was by the water, and the light illuminated the place where the dragon lived. The dragon saw the light and its scales stood up. The dragon had seen three Buddhas: Krakucchanda Buddha, Kanakamuni Buddha, and Kashyapa Buddha, and these three Buddhas had all attained enlightenment while sitting here.

。明悉照龍所居，龍睹光明唸曰：「斯光與前三佛光影齊同，世間得無復有佛乎？」龍大歡喜，出水左右顧視，睹佛坐樹下，身有三十二相，紫磨金色，光明奕奕過月逾日，相好端正如樹有華。龍前趣佛，頭面著地，繞佛七匝，身去佛四十里，以七頭覆佛上。龍喜作風雨七日七夕，佛端坐不動不搖不喘不息，七日不食得佛，心喜都無有想。龍大歡喜，亦七日不食無飢渴念，七日畢風雨止，佛禪覺悟。

龍化為梵志，年少鮮服，長跪叉手，稽首問曰：「得無寒無熱無饑無渴，功福會聚，眾毒不加，處世為佛，三界特尊，豈不快哉？」佛告龍曰：「過去諸佛經說，眾生離三惡道得為人快，處世閑居守道志快，昔者所聞今皆獲快，處世懷慈不害眾生快，天魔重毒皆歇快，惔怕無慾不慕榮快，於世得道為天人師，志空、不願、無相之定。眾欲之有身，還神于本無，長存之寂，永與苦絕，斯無上之快矣。」龍稽首言：「自今以後，自歸佛歸法。」佛告龍：「方有眾聖，其誓應儀欲除饉苦，亦當豫自歸之。」龍曰：「諾。」自歸除饉眾。畜生之中歸佛先化，斯龍為首。菩薩禪度無極一心如是。

（八〇）

佛行得小徑，其邊有樹，佛坐其下，與千二百五十比丘俱，一心入定。有五百乘車過，佛時盛渴，告阿難曰：「爾取水，吾欲飲之。」曰：「屬有五百乘車過，其水盛濁不可飲。」又重敕曰：「吾渴尤甚，爾駛取水來。」至再三。阿難曰：「有溪名鳩對，清澄且美，可浴可飲。」佛與阿難說斯未竟，時有一人名胞罽，師事逝心，逝心名羅迦藍

現代漢語譯本：龍清楚地看到照耀著它住所的光明，龍看到光明後心想：『這光和之前三位佛的光芒一樣，難道世間又有佛出現了嗎？』龍非常高興，從水中出來，左右環顧，看到佛坐在樹下，身上有三十二種殊勝的相貌，紫磨金色的光芒，光彩奪目，勝過月亮和太陽，相貌端正美好，如同樹木開花一樣。龍走到佛前，頭面觸地，繞佛七圈，身體離開佛四十里，用七個頭覆蓋在佛的上方。龍高興地製造了七天七夜的風雨，佛端坐不動，不搖不喘不息，七天不吃飯，內心歡喜，沒有任何雜念。龍也十分高興，七天不吃飯也沒有飢渴的感覺，七天結束后風雨停止，佛從禪定中醒來。 龍變化成一位年輕的婆羅門，穿著嶄新的衣服，長跪合掌，叩頭問道：『沒有寒冷，沒有炎熱，沒有飢餓，沒有乾渴，功德福報聚集，各種毒害都不能加害，在世間成為佛，在三界中特別尊貴，難道不快樂嗎？』佛告訴龍說：『過去諸佛經中說，眾生脫離三惡道而得到人身是快樂的，在世間清閑地居住，遵守道義是快樂的，過去所聽到的現在都得到了是快樂的，在世間懷著慈悲心不傷害眾生是快樂的，天魔的各種毒害都停止了是快樂的，淡泊無慾不羨慕榮華是快樂的，在世間得道成為天人的導師，心志空寂、沒有願望、處於無相的禪定是快樂的。各種慾望所產生的身體，迴歸到本來的虛無，長久地存在於寂靜之中，永遠與痛苦斷絕，這是無上的快樂。』龍叩頭說：『從今以後，我皈依佛，皈依法。』佛告訴龍說：『將有眾聖，他們的誓願和儀軌是爲了消除飢餓的痛苦，也應當預先皈依他們。』龍說：『好的。』於是皈依了消除飢餓痛苦的僧眾。在畜生之中，皈依佛最早被教化的，就是這條龍。菩薩的禪定度化是無邊無際的，一心如此。 佛行走在一條小路上，路邊有一棵樹，佛坐在樹下，和一千二百五十位比丘在一起，一心入定。有五百輛車經過，這時佛感到非常口渴，告訴阿難說：『你去取水來，我想喝水。』阿難說：『剛才有五百輛車經過，水很渾濁，不能喝。』佛又再次命令說：『我非常口渴，你快去取水來。』說了兩三次。阿難說：『有一條溪流名叫鳩對，清澈而且甘美，可以洗浴也可以飲用。』佛和阿難說這些話還沒說完，這時有一個人名叫胞罽，他侍奉逝心，逝心名叫羅迦藍。

English version: The dragon clearly saw the light illuminating its dwelling. Upon seeing the light, the dragon thought, 'This light is the same as the light of the previous three Buddhas. Could it be that another Buddha has appeared in the world?' The dragon was overjoyed. It emerged from the water and looked around, seeing the Buddha sitting under a tree, possessing thirty-two extraordinary marks, with a purple-gold radiance, shining brighter than the moon and sun, his appearance as perfect and beautiful as a tree in bloom. The dragon approached the Buddha, prostrated with its head touching the ground, circumambulated the Buddha seven times, and then, from forty miles away, used its seven heads to cover the Buddha. The dragon joyfully created wind and rain for seven days and seven nights. The Buddha sat still, unmoving, unperturbed, without breathing or resting. For seven days, he did not eat, his heart filled with joy, without any distracting thoughts. The dragon was also very happy, and for seven days, it did not eat and felt no hunger or thirst. After seven days, the wind and rain stopped, and the Buddha awoke from his meditation. The dragon transformed into a young Brahmin, wearing new clothes, knelt with palms together, bowed his head and asked, 'Without cold, without heat, without hunger, without thirst, with merit and blessings gathered, with all poisons unable to harm, having become a Buddha in the world, especially honored in the three realms, is this not joyful?' The Buddha told the dragon, 'In the past, the sutras of the Buddhas said that it is joyful for sentient beings to escape the three evil realms and attain human form, it is joyful to live peacefully in the world, upholding the path, it is joyful to have attained what was heard in the past, it is joyful to have a compassionate heart in the world and not harm sentient beings, it is joyful that all the poisons of the heavenly demons have ceased, it is joyful to be detached and without desire, not admiring glory, it is joyful to attain the path in the world and become a teacher of gods and humans, with a mind empty, without wishes, in the samadhi of no-form. The body produced by various desires returns to its original nothingness, existing eternally in stillness, forever separated from suffering, this is the supreme joy.' The dragon bowed its head and said, 'From now on, I take refuge in the Buddha, I take refuge in the Dharma.' The Buddha told the dragon, 'There will be many saints, whose vows and practices are to eliminate the suffering of hunger, they should also be taken refuge in beforehand.' The dragon said, 'Yes.' And so it took refuge in the sangha that eliminates the suffering of hunger. Among the animals, the first to be converted by the Buddha was this dragon. The Bodhisattva's meditation and deliverance are boundless, with a single-minded focus. (80) The Buddha was walking on a small path, and there was a tree by the side of the path. The Buddha sat under the tree, together with twelve hundred and fifty bhikkhus, and entered into meditation with a single mind. Five hundred chariots passed by, and at this time, the Buddha felt very thirsty. He told Ananda, 'Go and fetch water, I want to drink.' Ananda said, 'Just now, five hundred chariots passed by, the water is very muddy and cannot be drunk.' The Buddha again commanded, 'I am very thirsty, go quickly and fetch water.' He said this two or three times. Ananda said, 'There is a stream called Koudui, which is clear and sweet, suitable for bathing and drinking.' Before the Buddha and Ananda finished speaking, there was a person named Baoji, who served Shixin, and Shixin was named Luojialan.

。胞罽睹佛靈輝，身色紫金，相好甚奇，古聖希有，心喜逾溢，拱手直進，稽首而曰：「屬有五百乘車由斯行矣，世尊寧聞見乎？」曰：「不聞不見也。」胞罽曰：「世尊臥乎？」曰：「吾坐禪得一心定。」胞罽嘆曰：「如來、無所著、正真覺，玄深之定，乃至斯乎？車曏者震國，躬污塵埃，志道無猗不聞不見，乾坤可動，斯志難傾。吾師在時，亦于道邊樹下得禪，時，亦有五百乘車歷其前，有人問曰：『寧聞見乎？』曰：『不聞不睹。』其人曰：『子時臥出乎？』曰：『吾一其心得清凈定，故不聞。』其人曰：『羅漢道志深，乃如之乎？車歷前，身污塵而不覺。』其人睹彼志幽玄，師事終年。」胞罽曰：「佛寂定無猗之志猶吾往師，自今日始終命，奉佛五戒為清信士敢履眾惡。」佛告胞罽：「五百車聲孰如雷震之響。」對曰：「千車之聲，猶不比雨之小雷，豈況激怒之霹靂乎？」世尊曰：「吾昔處阿譚縣蓬廬之下，坐惟生死之本，暴風雨雹雷電霹靂，殺四特牛、耕者兄弟二人。其縣黎民，觀者甚眾。吾時出經行，有一人至吾所，吾問之曰：『眾將何觀乎？』其人如事說之。人曰：『佛時何之？』答曰：『獨在屋下。』人曰：『佛時臥乎？』曰：『不。』人曰：『焉有寤而不聞乎？志道甚深，自今之後，愿師事世尊，奉五凈戒為清信士，終身守真。』」胞罽聞之，心開結解，其喜無量，顧敕從者曰：「內藏金織成衣有千領，擇取妙者來，吾欲上佛

現代漢語譯本：胞罽看到佛陀的靈光，身體呈現紫金色，相貌非常奇特，是古代聖賢中罕見的，心中喜悅之情溢於言表，他拱手向前，叩首說道：『剛才有五百輛車從這裡經過，世尊您聽見或看見了嗎？』佛陀說：『我沒有聽見也沒有看見。』胞罽問：『世尊您是在睡覺嗎？』佛陀說：『我正在坐禪，進入一心不亂的禪定。』胞罽感嘆道：『如來是無所執著、真正覺悟的人，禪定如此深奧，竟然到了這種程度！那些車子震動了整個國家，車輪揚起的塵土弄髒了車身，但您一心向道，沒有絲毫動搖，竟然沒有聽見也沒有看見，這種意志真是難以動搖。我的老師在世時，也曾在路邊的樹下入定，當時也有五百輛車從他面前經過，有人問他：『您聽見或看見了嗎？』他說：『我沒有聽見也沒有看見。』那人問：『您當時是在睡覺嗎？』他說：『我一心清凈入定，所以沒有聽見。』那人說：『羅漢的道心真是深厚，竟然到了這種程度！車子從面前經過，身上沾滿了塵土卻毫無察覺。』那人看到他意志如此深遠玄妙，就終身侍奉他為師。』胞罽說：『佛陀您寂靜入定，無所執著的意志，就像我以前的老師一樣。從今天開始，我將終身奉行佛陀的五戒，做一個清凈的信士，不敢觸犯任何惡行。』佛陀告訴胞罽：『五百輛車的聲音，和雷聲相比如何？』胞罽回答說：『千輛車的聲音，也比不上小雨時的雷聲，更何況是激怒時的霹靂呢？』世尊說：『我以前在阿譚縣的草棚下，靜坐思考生死的根本，當時狂風暴雨，冰雹雷電交加，擊殺了四頭壯牛和兩個耕田的兄弟。那個縣的百姓，觀看的人很多。我當時出來散步，有一個人來到我這裡，我問他：『大家都在看什麼？』那人如實地說了。有人問：『佛陀當時在哪裡？』回答說：『獨自在屋下。』有人問：『佛陀當時在睡覺嗎？』回答說：『沒有。』有人說：『怎麼可能醒著卻聽不見呢？』他感嘆道：『道心真是深厚！從今以後，我願侍奉世尊為師，奉行五凈戒，做一個清凈的信士，終身守持真理。』胞罽聽了這些話，心中豁然開朗，解開了疑惑，喜悅之情難以言表，他回頭吩咐隨從說：『內庫里有上千件金絲織成的衣服，挑選最好的拿來，我要獻給佛陀。』

English version: Bhāradvāja saw the Buddha's radiant light, his body the color of purple gold, his features exceptionally unique, a rarity among ancient sages. His heart overflowed with joy, and he bowed with folded hands, prostrating himself and saying, 'Just now, five hundred chariots passed by here. Did the World-Honored One hear or see them?' The Buddha replied, 'I neither heard nor saw them.' Bhāradvāja asked, 'Was the World-Honored One sleeping?' The Buddha said, 'I was in meditation, attaining a state of one-pointed concentration.' Bhāradvāja exclaimed, 'The Tathāgata is free from all attachments, truly enlightened. His meditation is so profound, reaching such a state! Those chariots shook the entire country, and the dust they raised soiled their bodies, yet you, with your mind focused on the path, unwavering, neither heard nor saw them. Such a will is truly unshakeable. When my teacher was alive, he also entered meditation under a tree by the roadside. At that time, five hundred chariots passed before him. Someone asked him, 『Did you hear or see them?』 He said, 『I neither heard nor saw them.』 The person asked, 『Were you sleeping at that time?』 He said, 『My mind was in a state of pure concentration, so I did not hear.』 The person said, 『The Arhat's resolve is truly profound, reaching such a state! Chariots passed before him, and his body was covered in dust, yet he was unaware.』 Seeing his will so profound and mysterious, that person served him as his teacher for the rest of his life.' Bhāradvāja said, 'The Buddha's tranquil meditation and unwavering will are just like my former teacher. From this day forward, I will uphold the Buddha's five precepts for the rest of my life, becoming a pure lay disciple, daring not to commit any evil deeds.' The Buddha asked Bhāradvāja, 'How does the sound of five hundred chariots compare to the sound of thunder?' Bhāradvāja replied, 'The sound of a thousand chariots is not even comparable to the small thunder of rain, let alone the thunder of a furious storm!' The World-Honored One said, 'I once sat under a thatched hut in the county of Atan, contemplating the root of birth and death. At that time, there was a storm with wind, rain, hail, and lightning, which killed four strong oxen and two brothers who were tilling the field. Many people from that county came to watch. I went out for a walk, and a person came to me. I asked him, 『What are the people watching?』 The person told me the whole story. Someone asked, 『Where was the Buddha at that time?』 The answer was, 『Alone under the hut.』 Someone asked, 『Was the Buddha sleeping at that time?』 The answer was, 『No.』 Someone said, 『How could he be awake and not hear?』 He exclaimed, 『His resolve is truly profound! From now on, I wish to serve the World-Honored One as my teacher, uphold the five pure precepts, become a pure lay disciple, and guard the truth for the rest of my life.』 Upon hearing these words, Bhāradvāja's heart opened, his doubts were resolved, and his joy was immeasurable. He turned to his attendants and said, 'From the inner treasury, bring a thousand garments woven with gold thread, and choose the finest ones. I wish to offer them to the Buddha.'

。」從者承命歸家取來，胞罽自手以衣被佛身上，退稽首曰：「自今愿世尊屈影靈，之吾鄉諸清信士所，並顧下吾家，宗門鉅細，各自親身供養于佛。畢天地之壽以至恭之心，奉養天龍鬼神蜎飛蚑行蠕動之類者，不如一日飯一沙門，豈況無上正真佛乎？愿垂弘慈授吾無極之福。」世尊曰：「大善！」

菩薩禪度無極道志如是。

（八一）

眾祐自說，為菩薩時，名曰常悲。常悲菩薩，常流淚且行。時世無佛，經典悉盡，不睹沙門賢聖之眾，常思睹佛聞經妙旨。時世穢濁，背正向邪，華偽趣利猶蛾之樂火；四等六度永康之宅，而世廢佛斯法，就彼危禍，以自破碎也，故為愁荒哀慟且行。往昔有佛名影法無穢如來王，滅度來久，經法都盡。常悲菩薩，夢見其佛為其說法雲：「慎無貢高，學士之行，去心恩愛之垢，無著六情之塵勞，無遺眾愛毛髮之大。藏爾心內，諸念寂滅是為無為。」菩薩從佛聞斯法，猶餓夫得甘食，其喜無量，心垢除，入凈定。即棄家捐妻子，入深山處閑寂，以山水果蓏自供，處山舉手椎心哀號而云：「吾生怨乎！不值佛世，不聞佛經，十方現在至真世尊，洞視徹聽，皆一切知，恍惚彷彿，暉靡不之，愿現尊靈，令吾睹佛，得聞弘摸大道極趣。」哀聲適訖，天神下曰：「明士乃爾，莫復哀號，佛有大法，名明度無極之明。過去諸佛，今現在、甫當來，皆由斯成，爾必索之誦習其文，懷識其義奉而行之，爾必得四無所畏、十種力、十八不共。身色紫金，項光無際。十方經道，爾為明主，眾聖之尊、天人之師，應儀各佛所無有也

『侍者領命回家取來，用柔軟的毛毯親自給佛陀披上，然後退後叩首說：『從今以後，愿世尊屈尊降臨，到我們鄉里各位虔誠信徒的住所，也光臨我家，宗族無論大小，都親自供養佛陀。用盡天地壽命，以最恭敬的心，供養天龍鬼神、飛蟲蠕動之類，不如用一天的時間供養一位沙門，更何況是無上正真的佛陀呢？愿您垂憐，賜予我無上的福報。』世尊說：『太好了！』 菩薩禪定度化眾生的無極之道就是這樣。 眾祐自己說，當他還是菩薩的時候，名叫常悲。常悲菩薩常常流著眼淚行走。當時世上沒有佛，經典全部散失，看不到沙門賢聖的僧眾，常常思念見到佛陀，聽聞佛經的精妙旨意。當時世道污濁，背離正道走向邪路，追逐虛偽利益就像飛蛾撲火一樣；四等六度是永遠安康的住所，而世人卻拋棄佛法，走向危難禍患，以至於自我毀滅，所以他愁苦悲傷地哭泣行走。過去有一尊佛，名叫影法無穢如來王，滅度已經很久了，經法也都散失了。常悲菩薩夢見那尊佛為他說法，說：『切記不要驕傲自大，學道之人，要去除心中恩愛的污垢，不要執著於六根的塵勞，不要遺漏任何愛慾，哪怕像毛髮一樣細微。將你的心藏在內心深處，讓一切念頭都寂滅，這就是無為。』菩薩從佛那裡聽聞這個法，就像飢餓的人得到甘美的食物一樣，他的喜悅無法衡量，心中的污垢被清除，進入了清凈的禪定。於是他拋棄家庭和妻子，進入深山，在寂靜的地方獨處，用山中的水果野菜來供養自己，在山中舉手捶胸哀號說：『我真是命苦啊！沒有遇到佛陀住世，沒有聽到佛經，十方現在至真世尊，洞察一切，無所不知，光明普照，無處不在，愿您顯現尊貴的靈光，讓我見到佛陀，能夠聽聞弘揚大道至高無上的真諦。』哀號聲剛結束，天神降下來說：『明智的人啊，不要再哀號了，佛有大法，名叫明度無極之明。過去諸佛，現在諸佛，以及未來諸佛，都是由此成就的，你一定要尋求它，誦習它的經文，領會它的意義，奉行它，你必定會得到四無所畏、十種力量、十八不共法。你的身色會是紫金色，頭頂的光芒無邊無際。十方經道，你將成為明主，是眾聖的尊者、天人的導師，你的儀態是各佛所沒有的。』

'The attendant obeyed and went home to fetch it, and with his own hands draped the soft blanket over the Buddha's body. Then, he retreated and bowed, saying, 『From now on, may the World Honored One condescend to visit the homes of all the faithful in our village, and also grace my home. May all members of my clan, great and small, personally offer their devotion to the Buddha. To spend the rest of our lives, with the utmost reverence, making offerings to dragons, spirits, and all creatures that fly, crawl, and wriggle, is not as good as offering a meal to a single monk for one day, let alone the supreme and truly enlightened Buddha. May you have compassion and grant me boundless blessings.』 The World Honored One said, 『Excellent!』 Such is the boundless path of the Bodhisattva's meditation to liberate all beings. Zhong You himself said that when he was a Bodhisattva, his name was Chang Bei (Constant Sorrow). Bodhisattva Chang Bei was always walking with tears streaming down his face. At that time, there was no Buddha in the world, and the scriptures were all lost. He could not see the assembly of monks and sages, and he constantly longed to see the Buddha and hear the profound meaning of the scriptures. The world was corrupt, turning away from the righteous path and towards evil. People pursued false gains like moths drawn to a flame. The four immeasurables and the six perfections, which are the eternal abode of peace, were abandoned by the world, which instead embraced danger and ruin, leading to self-destruction. Therefore, he walked in sorrow and grief, weeping. In the past, there was a Buddha named King Tathagata of Shadowless Dharma, who had long since passed away, and the scriptures were all lost. Bodhisattva Chang Bei dreamt that the Buddha was teaching him, saying, 『Be careful not to be arrogant. As a practitioner, remove the defilement of love and attachment from your heart. Do not cling to the dust of the six senses. Do not leave behind any desire, no matter how small, even as small as a hair. Keep your mind hidden deep within, and let all thoughts cease. This is non-action.』 When the Bodhisattva heard this teaching from the Buddha, he was as joyful as a starving man who had found sweet food. His joy was immeasurable, the defilement in his heart was removed, and he entered into pure meditation. Then, he abandoned his family and wife, and went into the deep mountains to live in solitude. He sustained himself with fruits and vegetables from the mountains. In the mountains, he raised his hands and beat his chest, crying out, 『My life is full of sorrow! I was not born in a time when the Buddha was in the world, and I have not heard the Buddha's teachings. The truly enlightened World Honored Ones of the ten directions, who see and hear everything, who know all, whose light shines everywhere, please manifest your noble presence so that I may see the Buddha and hear the supreme truth of the great path.』 As soon as his lament ended, a heavenly being descended and said, 『Wise one, do not weep anymore. The Buddha has a great Dharma called the Illumination of Boundless Light. All Buddhas of the past, present, and future have attained enlightenment through it. You must seek it, recite its scriptures, understand its meaning, and practice it. You will surely attain the four fearlessnesses, the ten powers, and the eighteen unique qualities. Your body will be the color of purple gold, and the light from your head will be boundless. In the scriptures of the ten directions, you will be the master of illumination, the honored one of all sages, the teacher of gods and humans, and your demeanor will be unique among all Buddhas.』

。」常悲菩薩仰視報曰：「當由誰聞斯尊法乎？以何方便之何國土？厥師族名？」天人報曰：「爾自斯正東行，無念色痛想行識，無念苦樂善惡、耳目鼻口身心吾我，及人往世所更、來世之事，無念地水火風空，青黃白黑都及眾色，貪淫瞋恚，愚癡嫉妒，男女九族，左右前後高下遲疾。無念有佛無佛、有經道無經道、有賢聖無賢聖，空爾意、絕眾愿。爾之執心無違吾教，今睹明度無極聖典。」常悲菩薩仰曰：「敬諾，終始戢之。」天人重曰：「精進存之。」言竟忽然不現。

菩薩受教，端心內凈，東行索之。數日即止，深自思曰：「吾宿薄祐，生不值佛，世無沙門，君臣憒憒，無知佛者。明度無極、除冥尊師，去斯幾里，未睹之頃。」心中悲猛，舉哀而行，精誠之至感於諸佛。上方佛來，飛在其前，身色紫金，相好絕聖，面若滿月，項有日光，諸天翼從，寶帳華蓋，作樂散華，叉手垂首。佛嘆菩薩曰：「善哉善哉！爾之快健，睹世希有。」菩薩見佛，且喜且悲，稽首而曰：「愿佛哀我，斷我係、解吾結、開吾盲、愈吾病，為吾說經。」佛告之曰：「三界皆空，夫有悉無，萬物若幻，一生一滅，猶若水泡，睹世皆然。爾其思之，吾為爾說經，端心諦聽，慎無忘也。自是東行二萬里，有國名揵陀越，諸菩薩城也，一國之內皆是上士無凡庸人，欲為說諸菩薩之德，劫數已盡，其德有餘。至尊上德菩薩名法來，于彼諸聖猶星有月，懷諸經典，其明無限，敷演明度無極之經，反覆教人，諸菩薩有受經者、誦者、書者、定經原者，爾往見焉，必為爾師

現代漢語譯本：常悲菩薩仰頭回應說：『我應當從誰那裡聽到這尊貴的佛法呢？用什麼方法，在哪個國土？他的老師的姓氏和名字是什麼？』天人回答說：『你從這裡向正東走，不要想色、受、想、行、識，不要想苦、樂、善、惡，不要想耳、目、鼻、口、身、心、自我，以及人過去世所經歷的、未來世的事情，不要想地、水、火、風、空，青、黃、白、黑以及各種顏色，貪慾、嗔恨、愚癡、嫉妒，男女九族，左右前後高下快慢。不要想有佛無佛、有經道無經道、有賢聖無賢聖，清空你的意念，斷絕一切願望。你的執著之心不違揹我的教誨，現在就能見到明度無極的聖典。』常悲菩薩仰頭說：『我恭敬地接受，從始至終都會收斂自己的心念。』天人再次說：『要精進地保持。』說完就忽然消失了。 菩薩接受教誨，端正內心，向東尋找。走了幾天就停了下來，深深地思考說：『我前世福報淺薄，出生時沒有遇到佛，世上沒有沙門，君主和臣子都昏聵無知，沒有知道佛的人。明度無極、消除黑暗的尊師，距離這裡還有幾里，我還沒有見到他。』心中悲傷不已，哭泣著前行，精誠之心感動了諸佛。上方有佛飛來，在他前面，身體是紫金色的，相貌美好無比，臉像滿月，脖子有日光，諸天神跟隨著，有寶帳華蓋，奏樂散花，合掌垂首。佛讚歎菩薩說：『好啊好啊！你的敏捷，世間少有。』菩薩見到佛，又高興又悲傷，叩頭說：『愿佛可憐我，斷開我的束縛，解開我的結，開啟我的盲目，治癒我的疾病，為我說經。』佛告訴他說：『三界都是空的，凡是有的都是沒有的，萬物都像幻影，一生一滅，就像水泡一樣，看到世間都是這樣。你要好好思考，我為你講經，端正心念仔細聽，千萬不要忘記。從這裡向東走二萬里，有個國家叫揵陀越，是諸菩薩的城市，一個國家裡都是高尚的人，沒有凡庸的人，想要為你說諸菩薩的德行，劫數已經盡了，他們的德行還有剩餘。至尊上德菩薩名叫法來，他在那些聖人中就像星星中的月亮，懷有各種經典，他的光明無限，宣講明度無極的經典，反覆教導人們，諸菩薩中有接受經的、誦經的、書寫經的、確定經文原意的，你前去見他，他一定會成為你的老師。』

English version: The Bodhisattva Changbei looked up and replied, 'From whom should I hear this venerable Dharma? By what means, in what land? What is the surname and name of his teacher?' The heavenly being replied, 'You should go directly east from here, without thinking of form, feeling, perception, mental formations, and consciousness, without thinking of suffering, joy, good, evil, without thinking of ear, eye, nose, mouth, body, mind, self, and the past lives of people, and the things of future lives, without thinking of earth, water, fire, wind, space, blue, yellow, white, black, and all colors, greed, hatred, ignorance, jealousy, the nine clans of men and women, left, right, front, back, high, low, slow, and fast. Do not think of whether there is a Buddha or not, whether there is a scripture or not, whether there are sages or not, empty your mind, and cut off all desires. Your clinging mind does not violate my teachings, and now you can see the holy scripture of Immeasurable Brightness.' The Bodhisattva Changbei looked up and said, 'I respectfully accept, and will restrain my mind from beginning to end.' The heavenly being said again, 'Be diligent in maintaining it.' After speaking, he suddenly disappeared. The Bodhisattva accepted the teachings, straightened his mind, and went east to search. After a few days, he stopped and thought deeply, 'My past life's blessings are shallow, I was not born when the Buddha was present, there are no Shramanas in the world, the rulers and ministers are all ignorant, and no one knows the Buddha. The venerable teacher of Immeasurable Brightness, who eliminates darkness, is still a few miles away, and I have not yet seen him.' His heart was filled with sorrow, and he went forward weeping, his sincerity moved all the Buddhas. A Buddha came flying from above, in front of him, his body was purple-gold, his appearance was incomparably holy, his face was like a full moon, his neck had sunlight, the heavenly beings followed, with jeweled tents and canopies, playing music and scattering flowers, with their hands clasped and heads bowed. The Buddha praised the Bodhisattva, saying, 'Good, good! Your quickness is rare in the world.' The Bodhisattva saw the Buddha, both happy and sad, and bowed his head, saying, 'May the Buddha have mercy on me, break my bonds, untie my knots, open my blindness, heal my illness, and preach the scriptures for me.' The Buddha told him, 'The three realms are all empty, all that exists is non-existent, all things are like illusions, one birth and one death, like a water bubble, seeing the world is all like this. You should think about it carefully, I will preach the scriptures for you, straighten your mind and listen carefully, and do not forget. Go east from here for twenty thousand miles, there is a country called Ghandhara, which is a city of Bodhisattvas, and within the country, all are noble people, there are no ordinary people, I want to tell you about the virtues of the Bodhisattvas, the kalpas have ended, and their virtues still remain. The most venerable and virtuous Bodhisattva is named Dharma-lai, among those saints he is like the moon among the stars, he holds various scriptures, his light is boundless, he expounds the scriptures of Immeasurable Brightness, and repeatedly teaches people, among the Bodhisattvas there are those who receive the scriptures, recite them, write them, and determine the original meaning of the scriptures, you should go to see him, and he will surely become your teacher.'

。勸爾索佛，疾馳就之，自當為爾說內外明度無極景德。」常悲菩薩聞佛嘆彼菩薩名德，心入法喜，得現在定，眾想都寂，悉睹諸佛為己說明度無極之德，嘆己精進索佛之勛，僉曰：「善哉！求佛之志爾為得之。吾于往昔始發意時亦皆然也。已逝、甫來、現在諸佛，皆如爾索矣。爾必得佛，濟一切生也。」

常悲菩薩從定寤，左右顧視不復睹諸佛，即復心悲流淚且云：「諸佛靈耀自何所來？今逝焉如？」

菩薩禪度無極一心如是。

（八二）

「昔有兩菩薩，志清行凈，內寂無慾，表如天金，去穢濁之群，處山澤，鑿石為室。閑居靖志，菅衣草蓆，食果飲泉，清凈無為，志若虛空，四禪備悉，得五通智：一能徹視無遐不睹，二能洞聽無微不聞，三能騰飛出入無間，四能通知十方眾生心中所念，五能自知無數劫來宿命所更。梵釋仙聖，諸天龍鬼，靡不稽首。處山澤六十餘年，悲念眾生展轉愚冥，不睹為惡後有重殃，約情棄欲敬奉三尊，福至響應必獲其榮。二梵志者：一名題耆羅，二名那賴。題耆夜興誦經，疲極臥出，那賴時亦誦經，誤蹈題耆羅首，題耆即興而曰：『誰蹈吾首者，明旦日出一竿，破爾之首為七分善乎！』那賴曰：『誤蹈爾耳，祝誓何重？瓦器不行之類，尚有相觸，豈況於人共處，終年而不誤失乎？爾言常誠，明旦日出，吾首必為七分矣。吾當制日不令其出。』遂爾不出。五日之間，舉國幽冥，炬燭相尋，眾官不修，君民惶惑，會群寮、請道士

現代漢語譯本：『我勸你尋求佛陀，迅速前往，我自會為你講述內外通透、光明無邊的功德。』常悲菩薩聽聞佛陀讚歎那位菩薩的名號和功德，心中充滿法喜，進入了現在的禪定狀態，一切雜念都寂靜下來，他看到諸佛為自己講述光明無邊的功德，讚歎自己精進求佛的功勛，都說：『太好了！你求佛的志向已經達到了。我們過去初發心時也都是這樣。已經逝去、即將到來、現在存在的諸佛，都是像你這樣求得的。你必定會成佛，救度一切眾生。』 常悲菩薩從禪定中醒來，向四周觀看，不再見到諸佛，隨即心中悲傷，流著眼淚說：『諸佛的靈光是從哪裡來的？現在又到哪裡去了呢？』 菩薩的禪定達到無極，一心就是這樣。 『過去有兩位菩薩，志向清凈，行為純潔，內心寂靜沒有慾望，外表如同天上的黃金，遠離污濁的人群，住在山澤之中，鑿開石頭作為居室。他們閑居靜心，穿著菅草編的衣服，睡在草蓆上，吃野果喝泉水，清凈無為，心志如同虛空，具備四禪的全部境界，獲得了五種神通智慧：一是能透視一切，沒有看不到的；二是能聽見一切，沒有聽不到的；三是能騰空飛行，出入無礙；四是能知道十方眾生心中所想；五是能知道自己無數劫以來的宿命經歷。梵天、帝釋、仙人、聖人，以及諸天龍鬼，沒有不向他們叩拜的。他們在山澤中住了六十多年，悲憫眾生輾轉于愚昧黑暗之中，看不到作惡之後會有深重的災禍，約束自己的情感，拋棄慾望，恭敬奉事三寶，福報自然會到來，必定會獲得榮耀。這兩位梵志，一個名叫題耆羅，一個名叫那賴。題耆羅在夜晚起來誦經，疲憊至極就躺下睡著了，那賴當時也在誦經，不小心踩到了題耆羅的頭，題耆羅立刻起身說：『是誰踩了我的頭？明天太陽升起一竿高的時候，我要把你的頭打破成七份！』那賴說：『我只是不小心踩到你而已，發誓何必如此嚴重？瓦器之類的東西，尚且會有碰撞，何況是人住在一起，一年到頭怎麼可能沒有失誤呢？你說話一向誠實，明天太陽升起，我的頭必定會被打破成七份。我應當阻止太陽不讓它出來。』於是太陽就不出來了。五天之間，全國一片黑暗，人們點著火把互相尋找，官員們不理政事，君主和百姓都惶恐不安，於是召集眾官，請來道士。

English version: 'I urge you to seek the Buddha, hasten to him, and I will explain to you the boundless merits of inner and outer clarity and luminosity.' Bodhisattva Constant Sorrow, hearing the Buddha praise the name and virtues of that Bodhisattva, was filled with Dharma joy, entered the present samadhi, all thoughts became still, and he saw all the Buddhas explaining to him the boundless merits of luminosity, praising his diligent pursuit of Buddhahood, and they all said: 'Excellent! Your aspiration to seek Buddhahood has been achieved. When we first made our resolve in the past, it was also like this. The Buddhas who have passed away, who are yet to come, and who exist now, all attained Buddhahood in the same way as you are seeking it. You will surely become a Buddha and save all sentient beings.' Bodhisattva Constant Sorrow awoke from samadhi, looked around, and no longer saw the Buddhas. Immediately, his heart was filled with sorrow, and tears flowed as he said: 'Where did the spiritual radiance of the Buddhas come from? And where has it gone now?' The Bodhisattva's samadhi reached the boundless, and his mind was thus. (82) 'In the past, there were two Bodhisattvas, whose aspirations were pure, whose conduct was immaculate, whose inner selves were tranquil and without desire, whose outer appearances were like heavenly gold, who had left the defiled masses, and who lived in the mountains and marshes, carving out stone chambers for their dwellings. They lived in seclusion, calming their minds, wearing clothes made of rushes, sleeping on grass mats, eating wild fruits and drinking spring water, pure and without action, their minds like the void, possessing all the four dhyanas, and having attained the five supernormal powers: first, the ability to see everything without obstruction; second, the ability to hear everything without missing a sound; third, the ability to fly freely without hindrance; fourth, the ability to know the thoughts of all sentient beings in the ten directions; and fifth, the ability to know their own past lives for countless kalpas. Brahma, Indra, immortals, sages, and all the gods, dragons, and ghosts, all bowed their heads to them. They lived in the mountains and marshes for more than sixty years, feeling compassion for sentient beings who were wandering in ignorance and darkness, unable to see the severe consequences of doing evil, restraining their emotions, abandoning desires, and respectfully serving the Three Jewels. Blessings would naturally come, and they would surely attain glory. These two Brahmins were named Tiji Luo and Na Lai. Tiji Luo would get up at night to recite scriptures, and when he was exhausted, he would lie down and fall asleep. Na Lai was also reciting scriptures at the time, and he accidentally stepped on Tiji Luo's head. Tiji Luo immediately got up and said: 'Who stepped on my head? Tomorrow, when the sun rises one pole high, I will break your head into seven pieces!' Na Lai said: 'I only accidentally stepped on you, why make such a severe vow? Even things like earthenware pots can collide, let alone people living together, how can there be no mistakes throughout the year? Your words are always true, tomorrow when the sun rises, my head will surely be broken into seven pieces. I shall prevent the sun from rising.' And so the sun did not rise. For five days, the whole country was in darkness, people were searching for each other with torches, officials neglected their duties, and the ruler and the people were in panic. They then gathered the officials and invited Taoist priests.'

。王曰：『日之不出，其咎安在？』道士之中有五通者曰：『山中道士，兩有微諍，故制日令不出耳。』王曰：『其諍有緣乎？』道士具以本未為王說之。王曰：『奈之何？』答曰：『王率群寮民無鉅細，馳詣于彼稽首和解，彼必慈和。』王即有詔如道士令，詣于山澤叩頭曰：『國豐民寧，二尊之潤，而今不和，率土失所。其咎在我，黎民無過，愿赦之。』那賴曰：『王勤曉彼意，彼意解者、吾放日矣。』王之題耆羅所，宣那賴旨。王即曰：『令彼以泥塗其首放日。』泥首即破為七分，那賴無為。王臣黎民靡不欣懌，兩道士為王廣陳治國，當以四等無蓋之慈，勸奉五戒載十善而行。王及臣民，僉然受戒。王還國有詔曰：『人無尊卑，帶五戒十善經，以為國政。』自斯之後，王潤逮草木，忠臣誠且清讓，父法母儀室家各尚，守道貞信，家有孝子。眾祐曰：『兩菩薩睹其國主不知三尊，臣民憒憒邪見自蔽，猶冥中閉目行。愍其徒死不睹佛經，故為斯變，欲其睹明也。』」

佛告諸比丘：「那賴者，吾身是。題耆羅者，彌勒是。菩薩禪度無極一心如是。」

六度集經卷第八

明度無極章第六(此有九章)

（八三）

一時，佛在舍衛國祇樹給孤獨園，與千二百五十比丘俱，菩薩萬人共坐

現代漢語譯本：國王說：『太陽不出來，這過錯在哪裡呢？』道士中有個通曉五術的人說：『山中的兩位道士，因為一點小小的爭執，所以控制太陽不讓它出來。』國王問：『他們的爭執有什麼緣由嗎？』道士詳細地把事情的來龍去脈告訴了國王。國王說：『那該怎麼辦呢？』道士回答說：『大王您帶領所有官員百姓，無論大小，都到他們那裡去磕頭求和，他們一定會慈悲和解的。』國王立刻下詔，按照道士說的去做，到山澤邊叩頭說：『國家富足百姓安寧，都是兩位尊者的恩澤，如今不和，導致天下百姓失去依靠。這過錯在我，百姓沒有過錯，希望兩位尊者寬恕。』那賴說：『大王您如果能讓他們明白您的心意，他們心意解開了，我就放太陽出來。』國王把那賴的話告訴了題耆羅。國王就說：『讓他們用泥塗在頭上，就放太陽出來。』他們用泥塗頭后，泥土就破裂成七份，那賴就放出了太陽。國王的臣民沒有不歡喜的，兩位道士為國王詳細講述了治理國家的方法，應當用四種平等無私的慈愛，勸導奉行五戒，實踐十善。國王和臣民都接受了戒律。國王回到國都後下詔說：『無論身份尊卑，都要佩戴五戒十善的經文，作為國家的政策。』從此以後，國王的恩澤遍及草木，忠臣誠實而且清廉謙讓，父親傚法父親的榜樣，母親傚法母親的榜樣，家家都崇尚，遵守道義，忠貞守信，家家都有孝子。眾祐說：『兩位菩薩看到他們的國王不瞭解三尊，臣民昏聵，被邪見矇蔽，就像在黑暗中閉著眼睛走路一樣。可憐他們徒勞死去卻看不到佛經，所以才製造了這種變化，想要讓他們看到光明。』 佛陀告訴眾比丘：『那賴就是我的前身，題耆羅就是彌勒的前身。菩薩的禪定修行是無邊無際的，一心就是這樣。』 《六度集經》第七卷 《六度集經》第八卷 吳國康居沙門康僧會翻譯 明度無極章第六（此有九章） 一時，佛陀在舍衛國的祇樹給孤獨園，與一千二百五十位比丘在一起，還有一萬位菩薩一同坐著。

English version: The king said, 'The sun does not come out, where is the fault?' Among the Taoists, there was one who was proficient in the five arts, who said, 'The two Taoists in the mountains have a minor dispute, so they are controlling the sun and not letting it come out.' The king asked, 'Is there a reason for their dispute?' The Taoist explained the whole story to the king in detail. The king said, 'What should be done?' The Taoist replied, 'Your Majesty, lead all the officials and people, regardless of their status, to go to them and kowtow to beg for reconciliation, and they will surely be compassionate and reconcile.' The king immediately issued an edict, following the Taoist's instructions, and kowtowed by the mountains and marshes, saying, 'The country is prosperous and the people are peaceful, all thanks to the grace of the two venerable ones. Now, because of their discord, the people of the land have lost their reliance. The fault lies with me, the people are without fault, I hope the two venerable ones will forgive us.' Narai said, 'Your Majesty, if you can make them understand your intentions, and their minds are resolved, I will release the sun.' The king conveyed Narai's words to Tiji Luo. The king then said, 'Let them smear mud on their heads, and then the sun will be released.' After they smeared mud on their heads, the mud broke into seven pieces, and Narai released the sun. The king's subjects were all delighted. The two Taoists explained in detail to the king the methods of governing the country, that one should use four kinds of equal and selfless compassion, encourage the observance of the five precepts, and practice the ten virtues. The king and his subjects all accepted the precepts. After returning to the capital, the king issued an edict, saying, 'Regardless of status, everyone must wear the scriptures of the five precepts and ten virtues, and make them the policies of the country.' From then on, the king's grace extended to all plants and trees, the loyal ministers were honest, upright, and humble, fathers followed the example of fathers, mothers followed the example of mothers, every family respected these virtues, upheld righteousness, were loyal and trustworthy, and every family had filial children. Zhong You said, 'The two Bodhisattvas saw that their king did not understand the Three Jewels, and the subjects were confused, blinded by wrong views, like walking with their eyes closed in the dark. They pitied them for dying in vain without seeing the Buddhist scriptures, so they created this change, wanting them to see the light.' The Buddha told the monks, 'Narai was my former self, and Tiji Luo was the former self of Maitreya. The Bodhisattva's practice of meditation is boundless, and the mind is like this.' 'The Sixth Collection of the Six Perfections Sutra', Volume 7 'The Tripitaka', Volume 03, No. 0152, 'The Sixth Collection of the Six Perfections Sutra' 'The Sixth Collection of the Six Perfections Sutra', Volume 8 Translated by Kang Senghui, a monk from Kangju in the Wu Kingdom Chapter Six on the Boundless Perfection of Wisdom (This has nine chapters) (83) At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti, together with 1,250 monks, and 10,000 Bodhisattvas were sitting together.

。第一弟子鹙鷺子，前稽首長跪白言：「車匿宿命有何功德？菩薩處家當為飛行皇帝，而勸棄國入山學道，自致為佛，拯濟眾生，功勛巍巍乃至滅度。唯愿世尊為現其原。」

佛嘆曰：「善哉善哉！鹙鷺子所問甚善！車匿累世功勛無量，爾等諦聽，吾將說之。」對曰：「唯然。」

佛言：「吾昔為菩薩，在尼呵遍國，其王聞：『人或為道昇天，或為神祠昇天者。』王自童孺來，常愿昇天未知所由。國有梵志四萬餘人，王現之曰：『吾欲昇天，將以何方？』耆艾對曰：『善哉問也！王將欲以斯身昇天耶？以魂靈乎？』王曰：『如斯坐欲昇天也。』曰：『當興大祀，可獲之矣。』王喜無量，以金銀二千斤賜之。梵志獲寶歸，快相娛樂，寶盡議曰：『令王取童男童女光華逾眾者各百人，像馬雜畜事各百頭，先飯吾等卻殺人畜，以其骨肉為陛昇天。』以事上聞，王曰：『甚善！』王即命外臣疾具如之，悉閉著獄，哭者塞路，國人僉曰『夫為王者，背佛真化，而興妖蠱，喪國之基也。』梵志又曰：『儻殺斯生王不獲昇天，吾等戮屍於市朝，其必也。』重謀曰：『香山之中有天王妓女，名似人形神，神聖難獲，令王求之。若其不致，眾事都息，吾等可無尤矣。』又之王所曰：『香山之中有天樂女，當得其血合於人畜以為階陛，爾乃昇天。』王重喜曰：『不早陳之，今已四月始有云乎？』對曰：『吾術本末。』王令國內黎庶並會，快大賞賜，酒樂備悉，『今日孰能獲神女乎？』民有知者，曰：『第七山中有兩道士，一名阇犁，一曰優奔。知斯神女之所處也

現代漢語譯本：第一弟子舍利弗，上前跪拜，稟告說：『車匿過去世有什麼功德？菩薩在家時本應成為飛行皇帝，卻勸說他放棄王位入山修行，最終成佛，救濟眾生，功勛偉大直至涅槃。唯愿世尊為我們揭示其中的緣由。』 佛陀讚歎道：『好啊，好啊！舍利弗你問得很好！車匿累世的功勛是無法估量的，你們仔細聽，我將為你們講述。』眾人回答：『是。』 佛陀說：『我過去為菩薩時，在尼呵遍國，那裡的國王聽說：『有人通過修行昇天，也有人通過祭祀昇天。』國王從小就希望昇天，但不知道方法。國內有四萬多婆羅門，國王問他們：『我想要昇天，應該怎麼辦？』年長的婆羅門回答說：『問得好啊！大王是想以這個身體昇天呢？還是以靈魂昇天呢？』國王說：『就像這樣坐著昇天。』婆羅門說：『應當舉行大型祭祀，就可以實現。』國王非常高興，賞賜他們兩千斤金銀。婆羅門得到財寶后，回去盡情享樂，財寶用盡后，他們商議說：『讓國王選取一百名容貌出衆的童男童女，以及各種牲畜各一百頭，先讓我們吃飽喝足，然後殺掉人畜，用他們的骨肉作為階梯昇天。』他們把這件事稟告給國王，國王說：『很好！』國王立即命令外臣準備好一切，把人畜都關進監獄，哭聲響徹道路，國人都說『作為國王，背棄佛陀的真理教化，反而興起妖邪之術，這是亡國的根基啊。』婆羅門又說：『如果殺了這些人，國王還不能昇天，我們就把屍體暴露在市集上，這是必然的。』他們又商議說：『香山之中有天王**，名字像人形神，神聖難以獲得，讓國王去求他。如果求不到，所有的事情都停止，我們就可以沒有過錯了。』他們又對國王說：『香山之中有天樂女，應當得到她的血，和人畜的血混合在一起作為階梯，這樣才能昇天。』國王再次高興地說：『為什麼不早說呢，現在都四個月了才說？』婆羅門回答說：『我們的法術本來就是這樣。』國王命令國內百姓都來集合，給予豐厚的賞賜，準備好酒樂，說：『今天誰能得到神女呢？』有知道的人說：『第七山中有兩個道士，一個叫阇犁，一個叫優奔。他們知道神女的所在。』

English version: The first disciple, Shariputra, stepped forward, bowed deeply, and said, 'What merits did Channa accumulate in his past lives? The Bodhisattva, when at home, should have become a flying emperor, yet he was persuaded to abandon his kingdom and enter the mountains to practice the Way, ultimately becoming a Buddha, saving all beings, with great merit even until Nirvana. We beseech the World Honored One to reveal the origin of this.' The Buddha praised, 'Excellent, excellent! Shariputra, your question is very good! Channa's merits over many lifetimes are immeasurable. Listen carefully, and I will tell you.' They replied, 'Yes.' The Buddha said, 'In the past, when I was a Bodhisattva, in the country of Nikahapana, the king there heard that 'some people ascend to heaven through practice, and others through sacrifices.' The king had always wished to ascend to heaven since childhood, but did not know how. There were more than 40,000 Brahmins in the country, and the king asked them, 'I want to ascend to heaven, what should I do?' The elder Brahmins replied, 'A good question! Does Your Majesty wish to ascend to heaven with this body, or with your soul?' The king said, 'I wish to ascend to heaven just as I am sitting here.' The Brahmins said, 'You should hold a grand sacrifice, and it can be achieved.' The king was very pleased and rewarded them with two thousand catties of gold and silver. After the Brahmins obtained the treasure, they returned and indulged in pleasure. When the treasure was exhausted, they discussed, 'Let the king select one hundred boys and girls with outstanding appearances, and one hundred of each kind of livestock. Let us eat and drink our fill first, then kill the people and livestock, and use their bones and flesh as a ladder to ascend to heaven.' They reported this to the king, and the king said, 'Very good!' The king immediately ordered his ministers to prepare everything, and imprisoned the people and livestock. Cries filled the roads, and the people of the country all said, 'As a king, he has abandoned the true teachings of the Buddha and instead promotes evil practices, which is the foundation of the country's ruin.' The Brahmins also said, 'If these people are killed and the king still cannot ascend to heaven, we will expose the corpses in the marketplace, that is certain.' They discussed again, 'In Fragrant Mountain, there is a Heavenly King**, whose name is like a human-shaped god, sacred and difficult to obtain. Let the king seek him. If he cannot be obtained, all matters will cease, and we will be without fault.' They also said to the king, 'In Fragrant Mountain, there is a Heavenly Music Maiden. Her blood should be obtained and mixed with the blood of people and livestock to form a ladder, and then you can ascend to heaven.' The king was again pleased and said, 'Why didn't you say so earlier? It's already been four months!' The Brahmins replied, 'Our magic is originally like this.' The king ordered the people of the country to gather, gave generous rewards, and prepared wine and music, saying, 'Who can obtain the Heavenly Maiden today?' Someone who knew said, 'In the seventh mountain, there are two Taoists, one named Jheli, and the other named Youben. They know where the Heavenly Maiden is.'

。』王曰：『呼來！』使者奉命，數日即將道士還。王喜設酒為樂七日，曰：『爾等為吾獲神女來，吾其昇天以國惠爾。』對曰：『必自勉勵。』退坐，尋求二月有餘，經七重山乃之香山，睹大池水，縱廣三十里。池邊平地有大寶城，縱廣起高各八十里，寶樹周城曜曜光國，池中蓮華華有千葉，其有五色光光相照，異類之鳥唱和而鳴。城門七重，樓閣宮殿，更相因仍，幢幡韑曄，鐘鈴五音，天帝處中倡人相娛。七日之後，釋出遊戲，于池沐浴，快樂已畢，當還昇天。池邊樹下有聖梵志，內外無垢，獲五通之明。兩道士進稽首曰：『斯音絕世，將為誰樂？』答曰：『頭魔王女等千餘人，於斯遊戲，方來修虔，爾等早退。』受命退隱，議曰：『斯梵志道德之靈，吾等當以何方致天女乎？唯當以蠱道結草祝𧞣投之於水，令梵志體重天女靈歇耳。』即結草投水以蠱道祝。帝釋旋邁，諸天都然，唯斯天女不獲翻飛，兩道士入水，解其上衣以縛之。女曰：『爾等將以吾為？』答如上說。以竹為箄行道七日，乃之王國。詣宮自懼，王喜現女為之設食，慰勞道士曰：『吾獲昇天，斯國惠爾。』

「王之元子名難羅尸，為異國王，厥太子名須羅，先內慈仁，和明照大，初見世眾生未然之事，無窈不睹，無微不達，六度高行不釋於心，自誓求如來、無所著、正真覺、道法御、天人師、善逝、世間，逮于本無。王曰：『吾當昇天，呼皇孫辭。』孫至稽首，受辭畢，退就座。王曰：『爾親逮民安乎？』對曰：『蒙潤普寧。』孫曰：『吾不求天女為妃者，王必殺其儻。』因人以聞

現代漢語譯本：國王說：『把他們叫來！』使者奉命，幾天後就把道士帶回來了。國王高興地設宴款待他們七天，說：『你們為我抓來神女，我將昇天，把國家賞賜給你們。』道士回答說：『我們一定盡力。』然後退下休息，尋找了兩個多月，經過七重山才到達香山，看到一個大水池，縱橫三十里。池邊平地上有一座大寶城，縱橫高低各有八十里，寶樹環繞城池，光芒閃耀，池中蓮花有千片花瓣，五色光芒相互輝映，奇異的鳥兒在鳴叫應和。城門有七重，樓閣宮殿，相互連線，旗幟飄揚，鐘鈴發出五音，天帝在中央與眾人嬉戲。七天之後，他們出來遊戲，在池中沐浴，快樂完畢，準備返回昇天。池邊樹下有一位聖梵志，內外清凈，獲得了五神通的智慧。兩位道士上前叩頭說：『這音樂絕世，是為誰演奏的？』梵志回答說：『是頭魔王的女眷等一千多人，在這裡遊戲，正要修行，你們快點退下。』道士們聽命退隱，商議說：『這位梵志道德高深，我們用什麼方法才能得到天女呢？只有用蠱術，把草結成結，唸咒語后投入水中，讓梵志身體沉重，天女的靈力就會消失。』於是他們把草結成結，投入水中，唸咒語。帝釋天立刻離開，諸天都動搖了，只有天女無法飛翔，兩位道士跳入水中，解下上衣把她捆綁起來。天女說：『你們要對我做什麼？』道士們如實回答。他們用竹筏運送天女，走了七天，才到達王國。到了宮殿，他們感到害怕。國王高興地看到天女，為他們設宴款待，安慰道士說：『我將昇天，把這個國家賞賜給你們。』 國王的元子名叫難羅尸，是另一個國家的國王，他的太子名叫須羅，天性慈愛仁厚，光明磊落，洞察世間眾生未曾見過的事情，沒有什麼是他看不透的，沒有什麼是他不明瞭的，他始終不忘六度高尚的修行，發誓要尋求如來、無所執著、正真覺悟、道法御、天人師、善逝、世間解，達到本無的境界。國王說：『我將要昇天，叫我的皇孫來告別。』皇孫來到，叩頭行禮，告別完畢，退回座位。國王說：『你治理百姓，他們安樂嗎？』皇孫回答說：『蒙受您的恩澤，百姓都安寧。』皇孫說：『我不求天女做妃子，如果國王一定要殺她，我將阻止。』於是派人把這話告訴了國王。

English version: The king said, 『Call them here!』 The messengers obeyed, and within a few days, they brought the Taoists back. The king was pleased and held a feast for them for seven days, saying, 『If you bring me a celestial maiden, I will ascend to heaven and bestow the kingdom upon you.』 The Taoists replied, 『We will certainly do our best.』 Then they withdrew to rest, searching for more than two months. After passing through seven mountains, they reached Fragrant Mountain and saw a large pond, thirty miles in length and width. On the flat land by the pond was a great treasure city, eighty miles in length, width, and height. Precious trees surrounded the city, shining brightly. In the pond, lotuses had a thousand petals, their five-colored lights reflecting each other. Strange birds sang in harmony. The city had seven gates, with towers and palaces connected to each other. Banners fluttered, and bells chimed with five tones. The Heavenly Emperor was in the center, entertaining the people. After seven days, they came out to play, bathed in the pond, and after their joy was complete, they prepared to return to heaven. Under a tree by the pond was a holy Brahmin, pure inside and out, who had attained the wisdom of the five supernatural powers. The two Taoists stepped forward, bowed, and said, 『This music is unparalleled; for whom is it being played?』 The Brahmin replied, 『It is for the daughters of the Head Demon King and over a thousand others, who are playing here and are about to cultivate themselves. You should retreat quickly.』 The Taoists obeyed and withdrew, discussing among themselves, 『This Brahmin has profound virtue. How can we obtain the celestial maiden? We can only use sorcery, tying grass into knots, chanting incantations, and throwing them into the water, so that the Brahmin』s body will become heavy and the celestial maiden』s power will disappear.』 So they tied grass into knots, threw them into the water, and chanted incantations. The Emperor Sakra immediately departed, and all the heavens shook, but the celestial maiden could not fly. The two Taoists jumped into the water, took off their upper garments, and bound her. The maiden said, 『What do you intend to do with me?』 The Taoists answered truthfully. They transported the maiden on a bamboo raft for seven days until they reached the kingdom. Upon arriving at the palace, they felt fear. The king was delighted to see the maiden and held a feast for them, comforting the Taoists, saying, 『I will ascend to heaven and bestow this kingdom upon you.』 The king』s eldest son, named Nanluoshi, was the king of another country. His crown prince, named Sura, was naturally kind and benevolent, bright and clear, and he saw things that ordinary people had not seen. There was nothing he could not understand, and he never forgot the six noble practices. He vowed to seek the Tathagata, the unattached, the truly enlightened, the master of the Dharma, the teacher of gods and humans, the well-gone, the knower of the world, and to reach the state of nothingness. The king said, 『I am about to ascend to heaven. Call my grandson to bid farewell.』 The grandson arrived, bowed, and after bidding farewell, returned to his seat. The king said, 『Are the people under your rule at peace?』 The grandson replied, 『They are all at peace under your grace.』 The grandson said, 『I do not seek the celestial maiden as a consort. If the king insists on killing her, I will stop him.』 Then he sent someone to inform the king of this.

。王曰：『吾當以其血為陛昇天。』孫即絕食，退寢不悅。王懼其喪，即以妃焉。內外欣懌，所患都歇。

「四月之後，梵志復聞曰：『當爲陷殺諸畜生以填陷中，取神女血以涂其上，擇吉日祠天。』王曰：『善哉！』命諸國老群僚黎庶：『當興斯祀。』皇孫聞之，憮然不悅，難梵志曰：『斯祀之術出何聖典乎？』答曰：『夫為斯祀，祚應昇天。』皇孫難曰：『夫殺者害眾生之命，害眾生之命者，逆惡之元首，其禍無際，魂靈轉化，更相慊怨，刃毒相殘世世無休，死入太山，燒煮脯割，諸毒備畢，出或作畜生，死輒更刃；若后為人，有戮屍之咎者，殘殺之所由也。豈有行虐而昇天者乎？』梵志答曰：『爾年東始，智將何逮，而難吾等？』皇孫曰：『吾宿命時，生梵志家連五百世，玩爾道書，清真為首。爾等巧偽，豈合經旨乎？』梵志曰：『子知吾道，奚不陳之？』皇孫具說：『梵志景則，聖趣至清，而爾等穢濁，殘酷貪餮，虛以邪祀殺人眾畜，飲酒淫亂，欺上窮民，令民背佛違法遠賢不宗，盡財供鬼而親飢寒，豈合聖趣沙門之高行乎？』梵志等恧慚，稽首而退。

「孫即為祖王，陳無上正真、最正覺至誠之信言：『夫欲昇天者，當歸命三尊，覺四非常，都絕慳貪、殖志清凈，損己濟眾，潤逮眾生，斯一也。慈愍生命，恕己濟彼，志恒止足，非有不取，守貞不泆，信而不欺，酒為亂毒，孝道枯朽，遵奉十德，導親以正，斯二矣。忍眾生辱，悲傷狂醉，毒來哀往，濟而不害，喻以三尊，解即助喜，慈育等護，恩齊二儀，斯三矣。銳志精進，仰登高行，斯四矣

現代漢語譯本：國王說：『我應當用他的血來作為我昇天的階梯。』王子隨即絕食，退回寢宮悶悶不樂。國王害怕他死去，就將妃子嫁給了他。宮廷內外都歡欣喜悅，所擔心的事都消除了。 四個月后，婆羅門又說：『應當用陷阱殺死各種牲畜來填滿陷坑，取神女的血塗在上面，選擇吉日祭祀上天。』國王說：『好啊！』命令各國的長老、群臣和百姓：『應當舉行這次祭祀。』皇孫聽了，悵然不悅，質問婆羅門說：『這種祭祀的方法出自哪部聖典呢？』婆羅門回答說：『舉行這種祭祀，福祚就應驗可以昇天。』皇孫反駁說：『殺戮是殘害眾生的性命，殘害眾生的性命，是罪惡的根源，它的禍患沒有邊際，魂靈轉化，互相怨恨，刀刃毒害互相殘殺世世代代沒有休止，死後進入太山地獄，燒煮切割，各種毒刑都經歷遍，出來或許變成畜生，死了又被宰殺；如果後來做人，有被殺戮的報應，都是殘殺所導致的。難道有施行暴虐而能昇天的嗎？』婆羅門回答說：『你年紀還小，智慧怎麼能達到，竟然來質問我們？』皇孫說：『我前世的時候，出生在婆羅門家連續五百世，玩弄你們的道書，自以為是。你們的巧言偽詐，難道符合經書的宗旨嗎？』婆羅門說：『你瞭解我們的道，為什麼不陳述出來呢？』皇孫詳細地說：『婆羅門的境界，本應清凈，而你們卻污穢不堪，殘酷貪婪，虛假地用邪祀殺害人和牲畜，飲酒作樂，欺騙君王，欺壓百姓，使百姓背離佛法，遠離賢人，不敬宗廟，耗盡錢財供奉鬼神而自己卻忍受飢寒，難道符合聖人的宗旨和沙門的高尚行為嗎？』婆羅門等慚愧，叩頭退下。 王子即位為國王后，陳述無上正真、最正覺至誠的信言：『想要昇天的人，應當歸依三寶，覺悟四種無常，完全斷絕慳吝貪婪，培養清凈的志向，損害自己利益來救濟大眾，恩澤普及眾生，這是第一點。慈悲憐憫生命，像對待自己一樣對待他人，心志恒常知足，不屬於自己的東西不取，堅守貞潔不淫亂，誠實不欺騙，酒是禍亂的毒藥，孝道已經衰敗，要遵奉十種德行，引導親人走上正道，這是第二點。忍受眾生的侮辱，悲傷那些瘋狂醉酒的人，用善意回應惡意，救濟而不傷害，用三寶來開導他們，理解后就幫助他們歡喜，慈愛養育平等保護，恩德像天地一樣廣大，這是第三點。銳意進取，精進修行，仰望攀登高尚的品行，這是第四點。

English version: The king said, 'I shall use his blood as the steps for my ascent to heaven.' The prince then went on a hunger strike, returning to his chambers in displeasure. The king, fearing his death, then married a princess to him. The court, both inside and out, was delighted, and all worries ceased. Four months later, the Brahmin said again, 'We should use traps to kill various livestock to fill the pit, take the blood of a divine maiden to smear on top, and choose an auspicious day to sacrifice to heaven.' The king said, 'Excellent!' and ordered the elders, officials, and common people of all the states, 'We should hold this sacrifice.' The crown prince, upon hearing this, was displeased and questioned the Brahmin, 'From which sacred text does this method of sacrifice come?' The Brahmin replied, 'By holding this sacrifice, blessings will be bestowed, and one will ascend to heaven.' The crown prince retorted, 'Killing is harming the lives of sentient beings, and harming the lives of sentient beings is the root of evil. Its calamities are boundless, souls transform, resent each other, blades and poison harm each other, generation after generation without end. After death, one enters Mount Tai hell, where one is boiled, cut, and all kinds of tortures are experienced. Upon release, one might become livestock, and after death, be slaughtered again. If one is reborn as a human, one will suffer the consequences of being killed, all caused by the act of killing. How can one who commits atrocities ascend to heaven?' The Brahmin replied, 'You are still young, how can your wisdom reach such heights that you question us?' The crown prince said, 'In my past lives, I was born into a Brahmin family for five hundred generations, playing with your scriptures, thinking myself to be the best. Your clever deceptions, do they align with the teachings of the scriptures?' The Brahmin said, 'You understand our path, why not explain it?' The crown prince explained in detail, 'The realm of the Brahmin should be pure, yet you are filthy, cruel, and greedy. You falsely use evil sacrifices to kill people and livestock, indulge in drinking and pleasure, deceive the king, oppress the people, causing them to turn away from the Buddha's teachings, distance themselves from the virtuous, disrespect the temples, exhaust their wealth to worship ghosts while enduring hunger and cold. Does this align with the teachings of the saints and the noble conduct of the Shramanas?' The Brahmins were ashamed, bowed their heads, and retreated. The prince, having become king, declared the supreme truth, the most enlightened and sincere words: 'Those who wish to ascend to heaven should take refuge in the Three Jewels, awaken to the four impermanences, completely abandon stinginess and greed, cultivate a pure mind, sacrifice one's own interests to help the masses, and extend kindness to all beings. This is the first point. Be compassionate and merciful to all life, treat others as you would treat yourself, be content with what you have, do not take what does not belong to you, uphold chastity and do not engage in promiscuity, be honest and do not deceive, alcohol is a poison that causes chaos, filial piety has declined, one should follow the ten virtues, and guide one's family on the right path. This is the second point. Endure the insults of others, be saddened by those who are drunk and mad, respond to evil with kindness, help without harming, use the Three Jewels to guide them, and upon understanding, help them rejoice, nurture with love and protect equally, with kindness as vast as heaven and earth. This is the third point. Be determined and diligent, strive to cultivate high virtues, and aspire to reach the highest conduct. This is the fourth point.'

。棄邪除垢，志寂若空，斯五矣。博學無蓋，求一切智，斯六矣。懷斯弘德終始無尤，索為三界法王可得，昇天何難？若違佛慈教，崇彼兇酷，殘眾生命，淫樂邪祀，生即天棄，死入三塗，更相雕戮，受禍無窮。以斯元惡，庶望昇天，譬違王命者冀獲高位也。』王曰：『善哉！信矣！』開獄大赦，卻絕諸妖，即舉國寶命孫興德。皇孫獲寶都料窮民，佈施七日無乏不足。佈施之後，勸民持戒，率土感潤，靡不遵承。天龍鬼神，僉然嘆善，為雨名寶眾彩諸谷。鄰國慕德歸化，猶眾流之歸海也。皇孫將妃辭親而退，還國閉合廢事相樂，眾臣以聞曰：『不除其妃，國事將朽矣。』父王曰：『祖王妻之，焉得除乎？』召而閉之。妃聞恧然，飛還本居之第七山，睹優奔等告之曰：『吾婿來者為吾送之。留金指镮為信。』父聞妃去，遣子返國，不睹其妃，悵然流淚。護宮神曰：『爾無悼焉，吾示爾路。妃在第七山，疾尋可及。』皇孫聞之，即服珠衣，帶劍執弓，衣光耀四十里。明日至七山，睹妃折樹枝投地為識，前見兩道士問曰：『吾妃歷茲乎？』曰：『然。』以環付之，翼從俱行。以木為橋，度彼小水，之八山上，睹四禪梵志，五體投地，稽首為禮曰：『睹妃經斯乎？』答曰：『經茲矣。且坐須臾，吾示爾處。』時天王釋化為獼猴，威靈震山，皇孫大懼。梵志曰：『爾無懼也，彼來供養。』獼猴睹三道士，疑住不前。梵志曰：『進。』獼猴即進，以果供養，梵志受之。四人共享，謂獼猴曰：『將斯三人至似人形神所

現代漢語譯本：『拋棄邪惡，清除污垢，心志寂靜如同虛空，這是第五點。廣泛學習沒有止境，追求一切智慧，這是第六點。懷抱這樣的弘大德行，自始至終沒有過失，尋求成為三界之法王是可以實現的，昇天又有什麼困難呢？如果違背佛的慈悲教誨，崇尚那些兇殘暴虐的行為，殘害眾生性命，沉溺於淫樂邪祀，活著就會被上天拋棄，死後會墮入三惡道，互相殘殺，遭受無盡的禍患。憑藉這些根本的惡行，卻希望昇天，這就像違背君王命令的人卻希望獲得高位一樣。』國王說：『說得好啊！我相信了！』於是打開監獄大赦天下，驅逐所有的妖邪，立即舉全國之力，讓皇孫興德掌管國寶。皇孫得到寶物后，為貧困的百姓籌集物資，佈施了七天，沒有缺乏不足。佈施之後，勸導百姓持守戒律，全國上下都受到感化，沒有不遵從的。天龍鬼神，都讚歎稱善，降下名為寶的雨，以及各種顏色的穀物。鄰國仰慕其德行前來歸順，就像眾多的河流歸向大海一樣。皇孫將妃子辭別父母而退隱，回到國家后閉門不出，荒廢政事，只顧享樂，眾臣上奏說：『如果不除掉那個妃子，國家大事就要衰敗了。』父王說：『祖父王娶的她，怎麼能除掉呢？』於是召見妃子並將她囚禁起來。妃子聽後感到羞愧，飛回了她原本居住的第七山，看到優奔等人，告訴他們說：『我的丈夫如果來，就為我送他一程。留下金戒指作為信物。』父王聽說妃子離去，派兒子回國，沒有見到妃子，悵然流淚。護宮神說：『你不要悲傷，我給你指路。妃子在第七山，快去尋找就可以找到。』皇孫聽后，立即穿上珠寶衣服，佩戴寶劍，拿著弓箭，衣服的光芒照耀四十里。第二天到達第七山，看到妃子折斷樹枝扔在地上作為標記，向前看到兩個道士，問道：『我的妃子經過這裡嗎？』道士說：『是的。』皇孫把戒指交給他們，他們就跟隨皇孫一起走。用木頭搭成橋，渡過那條小河，來到第八山上，看到四禪梵志，五體投地，行禮說：『看到妃子經過這裡嗎？』回答說：『經過這裡了。請稍坐片刻，我告訴你她的去處。』這時天王釋迦牟尼化身為獼猴，威靈震動山嶽，皇孫非常害怕。梵志說：『你不要害怕，他是來供養的。』獼猴看到三個道士，疑惑地停住不前。梵志說：『進來。』獼猴就進來，用果子供養，梵志接受了。四人一起享用，對獼猴說：『把這三個人帶到像人形神所居住的地方。』

English version: 'To abandon evil and remove defilement, with a mind as still as emptiness, this is the fifth. To learn extensively without limit, seeking all wisdom, this is the sixth. To embrace such great virtue, without fault from beginning to end, seeking to become the Dharma King of the Three Realms is achievable, what difficulty is there in ascending to heaven? If one violates the Buddha's compassionate teachings, exalts those who are cruel and violent, harms the lives of sentient beings, indulges in licentious pleasures and evil sacrifices, one will be abandoned by heaven while alive, and after death will fall into the three evil paths, slaughtering each other, suffering endless calamities. With these fundamental evils, yet hoping to ascend to heaven, it is like one who disobeys the king's orders yet hopes to obtain a high position.' The king said, 'Well said! I believe it!' Thereupon, he opened the prisons and granted a general amnesty, expelled all demons, and immediately mobilized the entire nation to have the royal grandson Xingde manage the national treasures. After the royal grandson obtained the treasures, he gathered resources for the impoverished people, distributing them for seven days without any lack or deficiency. After the distribution, he exhorted the people to uphold the precepts, and the entire nation was moved, with none failing to comply. The dragons, gods, and spirits all praised and lauded, causing rain of precious gems and various colored grains to fall. Neighboring countries, admiring his virtue, came to submit, like many streams flowing into the sea. The royal grandson bid farewell to his parents and retreated with his consort, returning to the country and shutting himself away, neglecting state affairs and only indulging in pleasure. The ministers memorialized, saying, 'If that consort is not removed, the affairs of the state will decay.' The father king said, 'She was married by the grandfather king, how can she be removed?' So he summoned the consort and imprisoned her. The consort, feeling ashamed, flew back to her original dwelling on the seventh mountain, saw Youben and others, and told them, 'If my husband comes, see him off for me. Leave a gold ring as a token.' The father king, hearing that the consort had left, sent his son back to the country, but he did not see the consort and wept in sorrow. The guardian spirit of the palace said, 'Do not grieve, I will show you the way. The consort is on the seventh mountain, seek her quickly and you can reach her.' Upon hearing this, the royal grandson immediately put on jeweled clothes, wore a sword, and held a bow, the light of his clothes shining for forty miles. The next day, he arrived at the seventh mountain, saw the consort had broken branches and thrown them on the ground as markers, and went forward to see two Taoists, asking, 'Has my consort passed this way?' The Taoists said, 'Yes.' The royal grandson gave them the ring, and they followed him. They built a bridge of wood, crossed the small river, and came to the eighth mountain, where they saw four Chan Brahmins, prostrating themselves on the ground, bowing and saying, 'Have you seen the consort pass this way?' They replied, 'She has passed this way. Please sit for a moment, and I will tell you where she is.' At this time, the heavenly king Sakyamuni transformed into a macaque, his majestic power shaking the mountains, and the royal grandson was very afraid. The Brahmins said, 'Do not be afraid, he has come to make offerings.' The macaque saw the three Taoists and hesitated, stopping. The Brahmins said, 'Come forward.' The macaque came forward and offered fruit, which the Brahmins accepted. The four of them shared it, and said to the macaque, 'Take these three people to the place where the human-like gods dwell.'

。』曰：『斯何人令之昇天乎？』梵志曰：『國王太子開士之元首者，方為如來、無所著、正真道、最正覺、道法御、天人師，眾生當蒙其澤得還本無。』獼猴嘆曰：『善哉！開士得佛，吾乞為馬。』優奔二人，一愿為奴，一愿為應真。開士曰：『大善！』即俱昇天。道有緣一覺五百人，俱過稽首，遣獼猴還取華散諸佛上，愿曰『令吾疾獲為正覺，將導眾生滅生死神還於本無。』三人又如前愿，俱為諸佛稽首而去。

「到似人形神城門之外，獼猴稽首而退，三人俱坐。時有青衣出汲水，開士問曰：『爾以水為？』答曰：『給王女浴。』開士脫指環投其水中，天女睹環，即止不浴，啟其親曰：『吾夫相尋，今來在茲。』親名頭摩，喜而疾出，與之相見。開士稽首為婿之禮，兩道士稽首而退。王請入內，手以女授，侍女千餘，天樂相娛。留彼七年，存親生養，言之哽咽，辭退歸國。天王曰：『斯國眾諸，今以付子，而去何為？』開士又辭如前。王曰：『且留七日，盡樂相娛。』七日之後有大神王，詣天王所賀曰：『亡女既歸，又致聖婿。』天王曰：『吾女微賤，獲聖雄之婿，思歸養親，煩為送之。』鬼王敬諾，即以天寶為殿，七層之觀、眾寶天樂世所希睹，鬼王掌奉送著本土，稽首而退。

「開士睹親，虔辭備悉，祖王喜而禪位焉。天女鬼龍靡不稱善。大赦眾罪，空國佈施，四表黎庶，下逮眾生，濟其窮乏，從心所欲。眾生踴躍靡不咨嗟，嘆佛仁化潤過天地，八方慕澤入國，若幼孩之依慈母，祖王壽終即生天上。」佛告鹙鷺子：「皇孫者，我身是

現代漢語譯本：』他們問道：『是誰讓這個人昇天的呢？』梵志回答說：『是國王的太子，開悟之士的首領，他將成為如來、無所執著、正真之道、最正覺、道法之主、天人導師，眾生將蒙受他的恩澤，得以迴歸本源。』獼猴感嘆道：『太好了！開悟之士成佛，我願做他的馬。』優奔二人，一人愿做奴僕，一人愿做應真。開悟之士說：『很好！』他們就一起昇天了。道中有緣覺悟的五百人，一起上前叩拜，派遣獼猴回去取花散在諸佛身上，發願說『愿我早日獲得正覺，引導眾生滅除生死，迴歸本源。』三人又如之前的願望，一起向諸佛叩拜離去。 到了像人形的神城門外，獼猴叩拜後退下，三人一起坐下。這時有個青衣女子出來打水，開悟之士問道：『你打水做什麼？』回答說：『給王女洗澡。』開悟之士脫下指環投入水中，天女看到指環，就停止洗澡，告訴她的父母說：『我的丈夫在尋找我，現在來到這裡了。』她的父母名叫頭摩，高興地跑出來，與他相見。開悟之士行了女婿的禮節，兩位道士叩拜後退下。國王請他進入宮內，親自把女兒交給他，侍女千餘人，天樂相伴。他在那裡住了七年，贍養父母，說到這裡哽咽了，辭別要回國。天王說：『這個國家的一切，現在都交給你了，你還要去哪裡？』開悟之士又像之前那樣辭別。天王說：『那就再留七天，盡情享樂。』七天之後，有個大神王，來到天王那裡祝賀說：『您的女兒已經回來了，又得到了聖賢的女婿。』天王說：『我的女兒卑微，能得到聖雄的女婿，他想回去贍養父母，麻煩您送他一程。』鬼王恭敬地答應了，就用天上的寶物建造宮殿，七層的樓閣，各種珍寶和天樂世間罕見，鬼王親自護送他回到故土，叩拜後退下。 開悟之士見到父母，虔誠地陳述一切，祖王高興地把王位禪讓給他。天女、鬼、龍沒有不稱讚的。他大赦天下，空出國庫佈施，四方百姓，下至眾生，救濟他們的貧困，滿足他們的願望。眾生歡欣鼓舞，沒有不讚嘆的，感嘆佛的仁慈教化滋潤天地，八方仰慕他的恩澤來到他的國家，就像幼小的孩子依偎在慈母身邊，祖王壽終后就昇天了。』佛告訴鹙鷺子：『皇孫，就是我自身啊。』

English version: 'They asked: 『Who caused this person to ascend to heaven?』 The Brahmin replied: 『It is the crown prince of the king, the leader of the enlightened ones, who will become the Tathagata, unattached, the true path, the most perfect enlightenment, the master of the Dharma, the teacher of gods and humans. All beings will receive his grace and return to their original state.』 The monkey exclaimed: 『Excellent! When the enlightened one becomes a Buddha, I wish to be his horse.』 Two others, Yu Ben, one wished to be a servant, and the other wished to be an Arhat. The enlightened one said: 『Very good!』 And they ascended to heaven together. In the path, there were five hundred people who had attained enlightenment, who all came forward to bow. They sent the monkey back to gather flowers and scatter them on the Buddhas, vowing, 『May I quickly attain perfect enlightenment, guide all beings to extinguish birth and death, and return to their original state.』 The three, as before, made their vows, bowed to the Buddhas, and departed. They arrived outside the gate of the city of the gods, which resembled a human form. The monkey bowed and retreated, and the three sat down together. At this time, a maiden in green came out to draw water. The enlightened one asked: 『What do you draw water for?』 She replied: 『To bathe the king』s daughter.』 The enlightened one took off his ring and threw it into the water. The heavenly maiden saw the ring and stopped bathing. She told her parents: 『My husband is seeking me, and he is here now.』 Her parents, named Tou Mo, were delighted and rushed out to meet him. The enlightened one performed the rites of a son-in-law, and the two ascetics bowed and retreated. The king invited him into the palace and personally gave him his daughter, with over a thousand maids and heavenly music to accompany them. He stayed there for seven years, supporting his parents. He choked up as he spoke, and bid farewell to return to his country. The heavenly king said: 『Everything in this country is now yours, where are you going?』 The enlightened one bid farewell as before. The heavenly king said: 『Then stay for seven more days and enjoy yourself.』 After seven days, a great spirit king came to the heavenly king to congratulate him, saying: 『Your daughter has returned, and you have gained a sage as your son-in-law.』 The heavenly king said: 『My daughter is humble, but she has gained a sage as her husband. He wishes to return to support his parents, please trouble yourself to escort him.』 The ghost king respectfully agreed and built a palace with heavenly treasures, a seven-story pavilion, with various treasures and heavenly music rarely seen in the world. The ghost king personally escorted him back to his homeland, bowed, and retreated. The enlightened one met his parents, and devoutly explained everything. The ancestral king was delighted and abdicated the throne to him. The heavenly maiden, ghosts, and dragons all praised him. He granted amnesty to the world, emptied the national treasury for charity, and to all people, down to all beings, he relieved their poverty and fulfilled their wishes. All beings rejoiced and praised him, marveling at the Buddha』s benevolent teachings that nourished heaven and earth. People from all directions admired his grace and came to his country, like young children clinging to their loving mother. When the ancestral king』s life ended, he ascended to heaven.』 The Buddha told Shariputra: 『The grandson is myself.』

。四禪梵志者，鹙鷺子是。優奔者，今目連是。阇梨者，今車匿是。天帝釋者，揵德是。父王者，迦葉是。祖王者，今白凈王是。母者，吾母舍妙是。妃者，俱夷是。菩薩累載以四等弘慈，六度無極，拯濟眾生，難為籌算。」

佛說經竟，諸菩薩四輩弟子，天龍鬼神及質諒神，靡不歡喜，作禮而去。

（八四）遮羅國王經

「昔者，遮羅國王嫡后無嗣，王甚悼焉，命曰：『爾歸女宗，以求有嗣之術，還吾不尤也。』后泣辭退，誓命自捐，投隕山險，遂之林藪。天帝釋感曰：『斯王元后，故世吾姊也，今以無嗣捐軀山險。』愴然愍之，忽爾降焉，以器盛果授之曰：『姊，爾吞斯果，必有聖嗣，將為世雄。若王有疑，以器示之。斯天王神器，明證之上者。』後仰天吞果，忽然不睹天帝所之。應則身重，還宮睹王，具以誠聞。時滿生男，厥狀甚陋，睹世希有。年在齠齔，聰明博暢，智策無儔，力能躄象，走攫飛鷹，舒聲響震若師子吼，名流遐邇，八方咨嗟。王為納鄰國之女，厥名月光，端正妍雅，世好備足。次有七弟，又亦姝好。后懼月光，惡太子狀，訛曰：『吾國舊儀，家室無白日相見，禮之重也。妃無失儀矣。』對曰：『敬諾，不敢替尊教。』自斯之後，太子出入未嘗別色，深惟：『本國與七國為敵，力諍無寧，兆民呼嗟！吾將權而安之。』心自惟曰：『吾體至陋，妃睹必邁，邁則天下康、兆民休矣。』欣而啟后欲一睹妃觀厥儀容。后曰：『爾狀丑矣。妃容華艷，厥齊天女；覺即舍邁，爾終為鰥矣。』太子重辭，后愍之，即順其愿

四禪梵志指的是鹙鷺子。優奔指的是現在的目連。阇梨指的是現在的車匿。天帝釋指的是揵德。父王指的是迦葉。祖王指的是現在的白凈王。母親指的是我的母親舍妙。妃子指的是俱夷。菩薩累世以四種平等的慈悲心，六種無上的修行，救濟眾生，難以計算。 佛說完經后，諸位菩薩、四輩弟子、天龍鬼神以及質諒神，無不歡喜，行禮后離去。 從前，遮羅國王的嫡后沒有子嗣，國王非常悲傷，命令說：『你回到你的宗族，去尋求有子嗣的方法，回來我不會怪罪你。』王后哭著告退，發誓要捨棄生命，投身到險峻的山崖，最終到了森林深處。天帝釋感嘆道：『這位王后，是前世我的姐姐，現在因為沒有子嗣要捨棄生命。』他感到悲傷憐憫，忽然降臨，用器皿盛著果子給她，說：『姐姐，你吞下這個果子，必定會有聖明的子嗣，將來會成為世間的英雄。如果國王有疑慮，就把這個器皿給他看。這是天王的寶物，是最好的證明。』王后仰天吞下果子，忽然不見天帝去了哪裡。隨即感到身孕，回到宮中見到國王，把事情如實稟告。時間到了生下一個男孩，他的樣子非常醜陋，世間罕見。年紀還小的時候，就聰明博學，智謀無雙，力氣能使大象跌倒，能抓住飛翔的鷹，發出聲音像獅子吼一樣震耳欲聾，名聲遠播，四面八方的人都讚歎。國王為他娶了鄰國的女子，名叫月光，端莊美麗，世間的美好都具備。之後又有七個弟弟，也都非常俊美。王后害怕月光厭惡太子的醜陋，就謊稱說：『我們國家舊的規矩，家室白天不能相見，這是禮儀的重點。妃子沒有失禮。』月光回答說：『遵命，不敢違背您的教誨。』從那以後，太子出入沒有見過其他顏色，他深深地思考：『本國與七個國家為敵，武力爭鬥沒有安寧，百姓都在呼喊嘆息！我將採取權宜之計來安定他們。』他心裡想：『我的身體如此醜陋，妃子看到一定會離開，她離開那麼天下就太平，百姓就安寧了。』他高興地請求王后想見妃子一面，看看她的容貌。王后說：『你的樣子很醜陋。妃子容貌艷麗，可以和天女相比；如果她看到你就會離開，你最終會成為光棍。』太子再三請求，王后憐憫他，就順從了他的願望。

The Brahmacārins of the Four Dhyānas were Śāriputra. Upasena was now Maudgalyāyana. The Ācārya was now Channa. The Indra was Gandharva. The father king was Kāśyapa. The grandfather king was now King Śuddhodana. The mother was my mother, Śuddhodana's wife. The queen was Gopa. The Bodhisattva, through countless kalpas, with four equal great mercies and six perfections, rescued sentient beings, which is difficult to calculate. After the Buddha finished speaking the sutra, all the Bodhisattvas, the four kinds of disciples, the gods, dragons, ghosts, and spirits, all rejoiced, bowed, and departed. (84) The Sutra of King Charola In the past, King Charola's legitimate queen had no heir. The king was very grieved and ordered: 'Return to your clan and seek a way to have an heir. If you return, I will not blame you.' The queen wept and took her leave, vowing to give up her life. She threw herself into a dangerous mountain cliff and eventually reached a deep forest. Indra was moved and said: 'This queen was my sister in a previous life. Now, because she has no heir, she is giving up her life.' He felt sorrow and pity, and suddenly descended. He gave her a fruit in a vessel and said: 'Sister, if you swallow this fruit, you will surely have a holy heir who will become a hero of the world. If the king has doubts, show him this vessel. This is the treasure of the heavenly king, the best proof.' The queen looked up to the sky and swallowed the fruit, and suddenly she could not see where Indra had gone. She then felt pregnant, returned to the palace, and told the king the truth. When the time came, she gave birth to a boy. His appearance was very ugly, a rare sight in the world. When he was still young, he was intelligent and learned, with unparalleled wisdom and strategy. He had the strength to make an elephant fall, could catch a flying eagle, and his voice was as loud as a lion's roar. His fame spread far and wide, and people from all directions praised him. The king married him to a woman from a neighboring country named Moonlight, who was dignified and beautiful, possessing all the good qualities of the world. Later, he had seven younger brothers, who were also very handsome. The queen was afraid that Moonlight would dislike the prince's ugliness, so she lied and said: 'Our country has an old custom that family members cannot see each other during the day. This is a matter of great importance. The queen has not violated the rules.' Moonlight replied: 'I obey, I dare not disobey your teachings.' From then on, the prince never saw any other color when he went in and out. He thought deeply: 'Our country is at war with seven countries, and there is no peace in the fighting. The people are crying out! I will take expedient measures to bring them peace.' He thought to himself: 'My body is so ugly, if the queen sees it, she will surely leave. If she leaves, then the world will be at peace, and the people will be at rest.' He happily asked the queen to see the queen and observe her appearance. The queen said: 'Your appearance is ugly. The queen's appearance is beautiful, comparable to a celestial maiden; if she sees you, she will leave, and you will end up a bachelor.' The prince repeatedly requested, and the queen, feeling pity for him, granted his wish.

。將妃觀馬，太子佯為牧人，妃睹之曰：『牧人醜乎？』后曰：『斯先王牧夫矣。』后將觀象，妃又睹焉，疑之曰：『吾之所游輒睹斯人，將是太子乎？』妃曰：『愿見太子之光容。』后即權之，令其兄弟出遊行國，太子官僚翼從侍衛。后妃觀之，厥心微喜。后又入苑，太子登樹，以果擲背，妃曰：『斯是太子定矣。』夜伺其眠，默以火照，睹其姿狀，懼而奔歸。后忿曰：『焉使妃還乎？』對曰：『妃邁天下泰平之基，民終寧其親矣。』拜辭尋之。

「至妃國，佯為陶家，賃作瓦器，器妙絕國。陶主睹妙，赍以獻王。王獲器喜，以賜小女，傳現諸姊。月光知婿之所為，投地壞焉。又入城賃染眾彩，結其一疋為眾奇巧，雜伎充滿睹世希見。染家欣異，又以獻王。王重悅之，以示八女。月光識焉，捐而不睹。又為大臣賃養馬，馬肥又調，曰：『爾悉有何伎乎？』對曰：『太官眾味余其備矣。』臣令為饌以獻大王。王曰：『孰為斯食？』臣如實對。王命為太官，監典諸肴膳。以羹入內供王八女，欲致權道佯覆沃身，諸女驚懼，月光不眄。天帝釋喜嘆曰：『菩薩憂濟眾生乃至於茲乎？吾將權而助之焉。』挑七敵國使會女都，爾乃兆民元禍息矣。化為月光父王手書，以月光妻之。七國興禮造國親迎，俱會相勞：『翔茲何為？』各云：『娉娶女名月光。』訟之紛紛，各出手書，厥怨齊聲：『當滅爾嗣，其為不忒。』遣使還書，僉然詰曰：『以爾一女弄吾七國，怨齊兵盛，爾國喪在乎今矣。』父王懼曰：『斯禍弘矣

現代漢語譯本：妃子要觀看馬匹，太子假裝成牧人。妃子看到后說：『這個牧人真醜啊！』王后說：『這是先王的牧人。』王后將要觀看大象，妃子又看到了太子，疑惑地說：『我所到之處總是看到這個人，難道他是太子嗎？』妃子說：『希望見到太子光彩的容貌。』王后就安排，讓太子的兄弟們離開**國，太子帶著官僚侍衛跟隨。王后妃子觀看，心中微微高興。王后又進入園中，太子爬上樹，用果子扔她的背，妃子說：『這一定是太子。』晚上偷偷看他睡覺，默默地用火照他，看到他的樣子，害怕地跑回去了。王后生氣地說：『怎麼讓妃子回去了？』回答說：『妃子奠定了天下太平的基礎，百姓最終會安寧地與親人團聚。』（王后）拜別後去尋找她。 到了妃子的國家，（太子）假裝成陶工，受雇製作瓦器，製作的瓦器精妙絕倫。陶工的主人看到瓦器精妙，就把它獻給國王。國王得到瓦器很高興，把它賜給小女兒，傳給各位姐姐觀看。月光知道是丈夫所為，把它摔在地上弄壞了。他又進城受雇染各種顏色的布，把其中一匹布做成各種奇巧的物品，雜技表演充滿，世間罕見。染坊的主人感到驚奇，又把它獻給國王。國王非常高興，把它給八個女兒看。月光認出了，把它扔掉不看。他又給大臣受雇養馬，馬養得肥壯又調順，（大臣）說：『你有什麼技能嗎？』回答說：『太官的各種美味我都準備好了。』大臣讓他做飯獻給大王。大王說：『誰做的這飯？』大臣如實回答。大王命令他做太官，主管各種菜餚。用羹湯送給王八個女兒，想用權宜之計假裝把湯灑在身上，各位女兒驚慌害怕，月光看都不看。天帝釋高興地感嘆說：『菩薩爲了救濟眾生竟然到了這種地步嗎？我將用權宜之計幫助他。』挑唆七個敵國到女兒的都城會合，這樣百姓的災禍就平息了。化成月光父王的手書，把月光嫁給他。七國興起禮儀，到國都親自迎接，互相問候：『來這裡做什麼？』各自說：『來迎娶名叫月光的女子。』爭吵紛紛，各自拿出書信，怨恨的聲音一致：『要滅絕你的後代，這不會錯的。』派使者送回書信，都責問說：『用你一個女兒戲弄我們七個國家，怨恨的聲音一致，兵力強盛，你們國家滅亡就在今天了。』父王害怕地說：『這禍患太大了！』

English version: The concubine was to view the horses, and the crown prince pretended to be a herdsman. When the concubine saw him, she said, 'This herdsman is so ugly!' The queen said, 'This was the late king's herdsman.' The queen was about to view the elephants, and the concubine saw the crown prince again, and she said with suspicion, 'I always see this person wherever I go, could he be the crown prince?' The concubine said, 'I wish to see the crown prince's glorious appearance.' The queen then arranged for the crown prince's brothers to leave the **country, and the crown prince followed with his officials and guards. The queen and concubine watched, and their hearts were slightly pleased. The queen then entered the garden, and the crown prince climbed a tree and threw fruit at her back. The concubine said, 'This must be the crown prince.' At night, she secretly watched him sleep, and silently shone a light on him. When she saw his appearance, she was frightened and ran back. The queen angrily said, 'Why did you let the concubine return?' The reply was, 'The concubine has laid the foundation for peace in the world, and the people will eventually be reunited with their loved ones in peace.' (The queen) bid farewell and went to find her. Upon reaching the concubine's country, (the crown prince) pretended to be a potter and was hired to make tiles. The tiles he made were exquisite. The potter's master, seeing the exquisite tiles, presented them to the king. The king was delighted to receive the tiles and gave them to his youngest daughter, who passed them on to her elder sisters to view. Moonlight knew it was her husband's doing and smashed them on the ground. He then entered the city and was hired to dye various colors of cloth, and he made one of the pieces of cloth into various ingenious items. The acrobatic performances were full and rarely seen in the world. The dyer's master was amazed and presented them to the king. The king was very pleased and showed them to his eight daughters. Moonlight recognized them and threw them away without looking. He was then hired by a minister to raise horses. The horses were well-fed and well-trained. (The minister) said, 'What skills do you have?' He replied, 'I have prepared all the various delicacies of the imperial kitchen.' The minister had him prepare a meal to present to the king. The king said, 'Who made this meal?' The minister told the truth. The king ordered him to be the imperial chef, in charge of all the dishes. He sent soup to the king's eight daughters, intending to use a ruse to pretend to spill the soup on himself. The daughters were startled and frightened, but Moonlight did not even glance at them. The Heavenly Emperor Sakra happily sighed and said, 'The Bodhisattva has gone to such lengths to save all living beings! I will use a ruse to help him.' He incited seven enemy countries to meet in the daughter's capital, so that the people's disaster would be quelled. He transformed into a letter from Moonlight's father, marrying Moonlight to him. The seven countries started the ceremony and went to the capital to personally welcome her, asking each other, 'What are you doing here?' Each said, 'To marry a woman named Moonlight.' They argued, each taking out their letters, and their voices of resentment were united: 'We will exterminate your descendants, there is no mistake.' They sent messengers back with letters, all questioning, 'You used one daughter to trick our seven countries, our voices of resentment are united, and our armies are strong. Your country will be destroyed today.' The father was frightened and said, 'This disaster is too great!'

。將宿行所招乎？』謂月光曰：『爾為人妃，若婿明愚吉兇好醜，厥由宿命，孰能禳之？而不貞一盡孝奉尊。薄婿還國，禍至於茲。吾今當七分爾尸以謝七王耳。』月光泣曰：『愿假吾命漏刻之期，募求智士，必有能卻七國之患者也。』王即募曰：『孰能禳斯禍者，妻以月光，育以原福。』太子曰：『疾作高觀，吾其禳之。』觀成，太子權病躇步倒地：『須月光荷負，爾乃卻敵矣。』月光惶灼懼見屠戮，扶胳登觀，僅能立焉。太子高聲謂七國王，厥音遠震若師子吼，喻以佛教：『為天牧民當以仁道，而今興怒，怒盛即禍著。禍著即身喪。夫喪身失國，其由名色乎？』七國師雄靡不尸蹌者，斯須而穌，欲旋本土。

「太子啟王：『婚姻之道，莫若諸王矣。何不以七女嫡彼七王。子婿蕃屏，王元康矣！臣民休矣！親獲養矣！』王曰：『善哉！斯樂大矣！』遂命七王以女妻之。八婿禮豐，君民欣欣。於斯王逮臣民，始知太子，月光之舊婿，即選良輔武士翼從，各令還國。九國和寧，兆民抃舞，僉然讚歎曰：『天降吾父！夫聖人權術非凡所照。』德聚功成，爾乃炅然無復譏謗。

「還國有年，大王崩殂，太子代位。太赦眾罪，以五戒六度、八齋十善，教化兆民。災𦾨都息，國豐眾安，大化流行，皆奉三尊，德盛福歸，眾病消滅，顏影韑韑，逾彼桃華。所以然者？菩薩宿命室傢俱耕，令妻取食，望睹妻還，與一辟支佛俱，行隱山岸，久久而不至。疑心生焉，興忿執鋤，欲往捶之。至見其妻，以所食分，供養沙門，退叉手立。沙門食竟，拋缽虛空，光明暐曄，飛行而退

『將要責問宿命所招致的嗎？』他對月光說：『你作為人家的妃子，如果丈夫的聰明愚笨、吉兇好壞，都是由宿命決定的，誰又能消除它呢？而不應該忠貞專一、盡孝道、侍奉長輩。你輕視丈夫讓他回國，災禍才到了這個地步。我現在應當把你分屍七份，來向七個國王謝罪。』月光哭泣著說：『希望給我一點時間，讓我去尋找有智慧的人，一定有能解除七國禍患的人。』國王於是招募說：『誰能消除這場災禍，我就把月光嫁給他，並給予他原有的福祿。』太子說：『建造高臺，我來消除這場災禍。』高臺建成后，太子假裝生病，蹣跚倒地：『需要月光揹負我，你才能擊退敵人。』月光惶恐不安，害怕被屠殺，扶著太子的胳膊登上高臺，勉強站立。太子高聲對七個國王說，他的聲音遠遠震動，像獅子吼一樣，用佛教的道理開導他們：『作為上天放牧百姓的人，應當施行仁道，而現在你們興起怒火，怒火旺盛就會招致災禍。災禍降臨就會喪命。喪失生命和國家，難道是因為名利和美色嗎？』七國將領無不嚇得癱倒在地，過了一會兒才甦醒過來，想要返回自己的國家。 『太子啟稟國王：『婚姻之道，沒有比諸位國王更好的了。為什麼不把七個女兒嫁給那七個國王呢？女婿成為藩籬，國王就安康了！臣民就安寧了！親人就得到贍養了！』國王說：『好啊！這真是太好了！』於是命令七個國王娶他的女兒為妻。八個女婿的禮儀豐厚，君臣百姓都非常高興。這時國王和臣民才知道，太子是月光以前的丈夫，於是挑選賢良的輔佐和武士跟隨他，各自讓他們回國。九個國家和睦安寧，百姓歡欣鼓舞，都讚歎說：『上天降臨了我們的父親！聖人的權術不是凡人所能理解的。』德行聚集，功業成就，這才沒有了譏諷和誹謗。 回國多年後，大王去世，太子繼位。他大赦天下，用五戒、六度、八齋、十善來教化百姓。災禍都平息了，國家富足，百姓安樂，教化盛行，大家都信奉三寶，德行昌盛，福報歸來，各種疾病都消除了，容顏光彩照人，勝過桃花。之所以這樣，是因為菩薩前世和妻子一起耕田，讓妻子去取食物，他盼望看到妻子回來，和一位辟支佛一起，在山邊行走，很久都沒有回來。他心生疑惑，產生了憤怒，拿著鋤頭，想要去打她。到了那裡，看到他的妻子，把食物分出來，供養了沙門，然後退後合掌站立。沙門吃完后，把缽拋向空中，光明閃耀，飛走了。

'Shall we blame what fate has brought about?' he said to Moonlight, 'You, as someone's consort, if your husband's intelligence, fortune, and appearance are all determined by fate, who can change it? You should have been loyal, filial, and respectful to your elders. You slighted your husband and sent him back to his country, and that's why disaster has come to this point. Now I should dismember you into seven pieces to apologize to the seven kings.' Moonlight wept and said, 'I beg for a little time, let me seek out a wise person, surely there is someone who can resolve the calamity of the seven kingdoms.' The king then announced, 'Whoever can resolve this disaster, I will marry Moonlight to him and grant him his original fortune.' The crown prince said, 'Build a high platform, and I will resolve it.' After the platform was built, the crown prince pretended to be ill and staggered to the ground, saying, 'Moonlight needs to carry me, and then you can repel the enemy.' Moonlight was terrified, fearing slaughter, and supported the crown prince's arm to ascend the platform, barely able to stand. The crown prince loudly addressed the seven kings, his voice resounding like a lion's roar, and he enlightened them with Buddhist principles: 'As those who shepherd the people on behalf of heaven, you should practice benevolence, but now you are filled with anger, and intense anger will bring about disaster. Disaster will lead to death. Is the loss of life and country due to fame and beauty?' The generals of the seven kingdoms all collapsed in fear, and after a while, they recovered and wanted to return to their own countries. 'The crown prince reported to the king, 'There is no better way for marriage than among the kings. Why not marry your seven daughters to those seven kings? With sons-in-law as a protective barrier, the king will be at peace! The people will be at ease! And relatives will be cared for!' The king said, 'Excellent! This is truly great!' So he ordered the seven kings to marry his daughters. The eight sons-in-law were treated with great ceremony, and the king and his people were very happy. At this time, the king and his people realized that the crown prince was Moonlight's former husband, so they selected virtuous advisors and warriors to follow him, and they each returned to their own countries. The nine countries were harmonious and peaceful, and the people rejoiced, all praising, 'Heaven has sent us our father! The strategies of a sage are beyond the understanding of ordinary people.' Virtue was accumulated, and achievements were made, and there was no more ridicule or slander. After returning to his country for many years, the great king passed away, and the crown prince succeeded to the throne. He granted amnesty to the world and used the five precepts, six perfections, eight precepts, and ten virtues to teach the people. Disasters were all quelled, the country was prosperous, the people were at peace, the teachings flourished, everyone revered the Three Jewels, virtue was abundant, blessings returned, all diseases were eliminated, and their faces were radiant, surpassing the peach blossoms. The reason for this was that in a previous life, the Bodhisattva and his wife were farming together, and he asked his wife to fetch food. He waited to see his wife return, and she was walking with a Pratyekabuddha on the side of a mountain, and she did not return for a long time. He became suspicious and angry, and he took his hoe, wanting to strike her. When he arrived, he saw his wife, who had divided the food to offer to the Shramana, and then she stepped back and stood with her palms together. After the Shramana finished eating, he threw the bowl into the air, and it shone brightly and flew away.

。婿心悔愧，念妻有德乃致斯尊，吾有重愚將受其殃。即謂妻曰：『爾供養福，吾當共之。餘飯俱食，爾無訧也。』至其命終，各生王家。妻有淳慈之惠，生而端正；婿先恚而後慈，故初丑而後好也。」

佛告諸比丘：「夫人作行，先惠而後奪，後世初生豪富，長即貧困；初奪后惠，後世受之，先貧賤而後長富貴。太子者，是我身也。妻者，俱夷是。父王者，白凈王是。母者，吾母舍妙是。天帝釋者，彌勒是。開士世世憂念眾生拯濟塗炭。菩薩普智度無極行明施如是。」

（八五）菩薩以明離鬼妻經

「昔者菩薩，時為凡人，年十有六，志性開達，學博睹弘，無經不貫練精深。思：『眾經道術，何經最真？何道最安？』思已喟然而嘆曰：『唯佛經最真，無為最安。』重曰：『吾當懷其真處其安矣。』親欲為納妻，悵然而曰：『妖禍之盛莫大於色，若妖蠱臻，道德喪矣。吾不遁邁，將為狼吞乎？』於是遂之異國，力賃自供。時有田翁，老而無嗣，草行獲一女焉，顏華絕國欣育為嗣，求男為偶，遍國無可。翁賃菩薩積有五年，觀其操行，自微至著，中心嘉焉，曰：『童子！吾居有足，以女妻爾，為吾嗣矣。』女有神德，惑菩薩心。納之無幾，即自覺曰：『吾睹諸佛明化，以色為火，人為飛蛾，蛾貪火色，身見燒煮。斯翁以色火燒吾躬，財餌釣吾口，家穢喪吾德矣。』夜默遁邁，行百餘里，依空亭宿。宿亭人曰：『子何人乎？』曰：『吾寄宿。』亭人將入，睹妙床蓐眾珍光目，有婦人顏似己妻，惑菩薩心，令與之居積有五年

現代漢語譯本：女婿心中後悔慚愧，想到妻子有德才使自己如此尊貴，自己真是太愚蠢了，將要遭受災禍。於是對妻子說：『你供養的福報，我應當和你一同享受。剩下的飯我們一起吃，你不要有怨言。』等到他們壽命終結，各自都投生到王家。妻子因為有純潔慈愛的恩惠，出生后容貌端正；女婿先是怨恨而後慈愛，所以開始醜陋後來變得美好。 佛告訴各位比丘：『夫人所作所為，先施恩惠而後奪取，後世最初出生時會豪富，長大后就會貧困；最初奪取而後施恩惠，後世所受的果報是，先貧賤而後長大富貴。太子，就是我的前身。妻子，就是俱夷。父王，就是凈飯王。母親，就是我的母親摩耶夫人。天帝釋，就是彌勒。開士世世代代憂念眾生，拯救他們脫離苦難。菩薩以普遍的智慧度化眾生，無止境地修行，明白施捨的道理就是這樣。』 從前菩薩，當時還是凡人，十六歲時，志向開闊，學識淵博，沒有哪部經典不精通。他思考：『各種經典道術，哪種經典最真實？哪種道術最安穩？』思考後嘆息道：『只有佛經最真實，無為之道最安穩。』他又說：『我應當追求真實，安住于安穩。』父母想為他娶妻，他悵然地說：『妖禍的盛行沒有比美色更大的了，如果妖蠱來臨，道德就會喪失。我不逃離，難道要被狼吞虎嚥嗎？』於是他前往異國，靠出賣勞力維持生計。當時有個田翁，年老沒有兒子，在草叢中撿到一個女孩，容貌絕世，高興地把她養為繼承人，想找個男子為她配偶，找遍全國也沒有合適的。田翁僱傭菩薩已經五年，觀察他的品行，從細微到顯著，心中很讚賞他，說：『童子！我家裡有足夠的財產，把女兒嫁給你，讓你做我的繼承人。』女兒有神異的德行，迷惑了菩薩的心。娶了她沒多久，菩薩就自覺地說：『我看到諸佛的教化，把美色比作火焰，把人比作飛蛾，飛蛾貪戀火焰的顏色，身體被燒煮。這個老翁用美色之火燒我的身體，用錢財引誘我的口，家裡的污穢會喪失我的德行。』夜裡他默默地逃走了，走了百餘里，在空亭子里住宿。住宿的人問：『你是誰？』他說：『我來借宿。』亭子的人將要進去，看到精美的床鋪和各種珍寶，光彩奪目，有個婦人容貌像自己的妻子，迷惑了菩薩的心，讓他和她同居了五年。

English version: The son-in-law felt remorse and shame, thinking that his wife's virtue had led to his current high position, and that he had been foolish and would suffer the consequences. So he said to his wife, 'The blessings you have cultivated, I should share with you. Let's eat the remaining food together, and you should have no complaints.' When their lives ended, they were each reborn into royal families. The wife, because of her pure and compassionate kindness, was born with a beautiful appearance; the son-in-law, who was first resentful and then kind, was initially ugly and later became handsome. The Buddha told the monks, 'The actions of people, if they first bestow kindness and then take it away, in their next life they will be born wealthy but will become poor as they grow older; if they first take away and then bestow kindness, in their next life they will be born poor and humble but will become wealthy and noble as they grow older. The prince was my past self. The wife was Kuji. The father king was King Suddhodana. The mother was my mother, Queen Maya. The god Indra was Maitreya. The Bodhisattvas are always concerned about sentient beings and rescue them from suffering. The Bodhisattvas use universal wisdom to liberate beings, practice limitless cultivation, and understand the principle of giving in this way.' (85) The Bodhisattva's Sutra on Clearly Leaving the Ghost Wife In the past, the Bodhisattva, who was then an ordinary person, was sixteen years old, with a broad mind, extensive knowledge, and mastery of all scriptures. He pondered, 'Among all the scriptures and doctrines, which scripture is the most true? Which doctrine is the most peaceful?' After thinking, he sighed and said, 'Only the Buddha's scriptures are the most true, and the doctrine of non-action is the most peaceful.' He added, 'I should seek the truth and dwell in peace.' His parents wanted to find him a wife, but he said with dismay, 'There is no greater disaster than the allure of beauty. If such a temptation comes, morality will be lost. If I do not flee, will I be devoured?' So he went to a foreign country and supported himself by working. At that time, there was an old farmer who had no son. He found a girl in the grass, who was exceptionally beautiful, and happily raised her as his heir. He sought a man to be her husband, but could not find a suitable one in the whole country. The farmer had hired the Bodhisattva for five years, and observing his conduct, from the subtle to the obvious, he admired him greatly. He said, 'Young man! I have enough wealth, I will marry my daughter to you, and you will be my heir.' The daughter had divine virtues that captivated the Bodhisattva's heart. Soon after marrying her, the Bodhisattva realized, 'I have seen the teachings of the Buddhas, who compare beauty to fire and people to moths. Moths are greedy for the color of fire, and their bodies are burned. This old man is using the fire of beauty to burn my body, using wealth to lure my mouth, and the filth of his household will destroy my virtue.' That night, he silently fled, traveling over a hundred miles, and stayed in an empty pavilion. The person in the pavilion asked, 'Who are you?' He said, 'I am just staying for the night.' The person in the pavilion was about to go in when he saw exquisite bedding and various treasures, shining brightly. There was a woman who looked like his own wife, who captivated the Bodhisattva's heart, and he lived with her for five years.

。明心覺焉，曰：『淫為蠾蟲，殘身危命者也。吾故馳隱，衰又逢焉。』默而疾邁，又睹宮寶婦人如前，復惑厥心與居十年。明心覺焉曰：『吾殃重矣。』奔而不免，深自誓曰：『終不寄宿。』又復遁逃。遙睹大屋，避之草行。守門者曰：『何人夜行？』答曰：『趣及前𨽁。』曰：『有禁無行。』內人呼前所睹如上。婦曰：『自無數劫，誓為室家。爾走，安之？』菩薩唸曰：『欲根難拔，乃如之乎！』即興四非常之念曰：『吾欲以非常、苦、空、非身之定，滅三界諸穢，何但爾垢而不能殄乎？』興斯四念，鬼妻即滅，中心炅如，便睹諸佛處己前立。釋空、不願、無想之定，受沙門戒為無勝師。菩薩普智度無極行明施如是。」

（八六）儒童受決經

「昔者菩薩，生缽摩國。時為梵志，名曰儒童。白師學問，仰觀天文，圖讖眾書，聞見即貫，守真崇孝，國儒嘉焉。師曰：『爾道備藝足，何不游志教化始萠乎？』對曰：『宿貧乏貨無以報潤，故不敢退也。母病尤困，無以醫療，乞行傭賃以供藥直。』師曰：『大善！』稽首而退，周旋近國，睹梵志五百人，會講堂施高座，華女一人銀錢五百，升坐高座眾儒共難，睹博道淵者，女錢貢之。菩薩臨觀，睹其智薄，難即辭窮，謂眾儒曰：『吾亦梵志之子，可豫議乎？』僉然曰：『可。』即升高座，眾儒難淺而答道弘，問狹而釋義廣。諸儒曰：『道高明遐者可師焉。』僉降稽首，菩薩辭退，諸儒俱曰：『斯雖高智，然異國之士，不應納吾國之女也，益以錢贈焉。』菩薩答曰：『道高者厥德淵，吾欲無慾之道，厥欲珍矣

現代漢語譯本：他內心清醒地意識到，說：『淫慾就像蛀蟲，會殘害身體，危及生命。我因此逃離，但衰敗又再次降臨。』他默默地快速離開，又看到宮殿、珍寶和婦人像之前一樣，再次被迷惑，與她們同居了十年。內心清醒地意識到，說：『我的災禍太重了。』他奔逃卻無法避免，深深地發誓說：『我終不再寄宿。』他又再次逃跑。遠遠地看到一座大房子，他避開走在草叢中。守門人說：『什麼人夜裡行走？』他回答說：『我趕著去前面的驛站。』守門人說：『這裡有禁令，不能通行。』屋裡的人呼喚，像之前看到的那樣。婦人說：『自從無數劫以來，我發誓要成為你的家人。你逃跑，又能逃到哪裡去呢？』菩薩心想：『慾望的根難以拔除，竟然到了這種地步！』他立刻生起四種非常之念，說：『我想要用非常、苦、空、非身的禪定，滅除三界的一切污穢，何況只是你這污垢而不能消滅呢？』生起這四種念頭后，鬼妻立刻消失，內心明亮如鏡，便看到諸佛站在自己面前。他捨棄了空、不願、無想的禪定，接受了沙門戒，成為無勝師。菩薩以普遍的智慧度化眾生，以無極的修行，明瞭佈施的道理，就是這樣。』 現代漢語譯本：過去，菩薩出生在缽摩國。當時他是一位婆羅門，名叫儒童。他向老師學習知識，仰觀天文，研究圖讖等書籍，聽到的和看到的都能融會貫通，堅守真理，崇尚孝道，全國的儒生都讚賞他。老師說：『你的道業已經完備，技藝也足夠了，為什麼不遊歷四方，教化那些剛開始學習的人呢？』他回答說：『我因為家境貧寒，沒有錢財來報答您的教誨，所以不敢離開。母親病重，沒有錢來醫治，我請求去打工來賺取藥費。』老師說：『太好了！』他叩頭退下，在附近的國家遊歷，看到五百位婆羅門，在講堂上設定高座，一位美麗的女子拿出五百銀錢，登上高座，眾儒生一起辯論，看到學識淵博的人，女子就把錢送給他。菩薩在一旁觀看，看到他們的智慧淺薄，辯論時很快就詞窮了，於是對眾儒生說：『我也是婆羅門的兒子，可以參與辯論嗎？』眾人都說：『可以。』他立刻登上高座，眾儒生提出的問題淺顯，而他回答的道理深遠，他們提出的問題狹窄，而他解釋的意義廣闊。眾儒生說：『道行高明深遠的人可以作為老師。』都下座叩頭，菩薩辭退，眾儒生一起說：『這個人雖然智慧高超，但畢竟是異國的人，不應該娶我們國家的女子，再給他一些錢作為贈禮吧。』菩薩回答說：『道行高深的人，他的德行也深厚，我追求的是無慾的道理，你們的慾望太珍貴了。』

English version: He became clearly aware in his heart and said, 'Lust is like a woodworm, it destroys the body and endangers life. I therefore fled, but decline has come upon me again.' He silently and quickly departed, and again saw the palace, treasures, and women as before. He was again deluded, and lived with them for ten years. He became clearly aware in his heart and said, 'My calamity is too great.' He fled but could not avoid it, and deeply vowed, 'I will never lodge again.' He fled again. In the distance, he saw a large house, and avoided it by walking through the grass. The gatekeeper said, 'Who is walking at night?' He replied, 'I am hurrying to the next post station.' The gatekeeper said, 'There is a prohibition, you cannot pass.' The people inside called out, as he had seen before. The woman said, 'Since countless kalpas, I have vowed to be your family. If you flee, where can you escape?' The Bodhisattva thought, 'The root of desire is difficult to eradicate, it has come to this!' He immediately arose the four extraordinary thoughts, saying, 'I wish to use the samadhi of impermanence, suffering, emptiness, and non-self to extinguish all the defilements of the three realms, how much more so can I not extinguish your defilement?' Having arisen these four thoughts, the ghost wife immediately disappeared, his heart was as bright as a mirror, and he saw all the Buddhas standing before him. He abandoned the samadhi of emptiness, non-desire, and non-thought, received the monastic precepts, and became an unsurpassed teacher. The Bodhisattva, with universal wisdom, liberated all beings, with boundless practice, understood the principle of giving, it is like this.' English version: In the past, the Bodhisattva was born in the country of Padma. At that time, he was a Brahmin named Rudra. He studied knowledge from his teacher, looked up at the heavens, studied prophecies and other books, and was able to integrate what he heard and saw. He upheld truth and revered filial piety, and the scholars of the country praised him. The teacher said, 'Your path is complete, and your skills are sufficient, why not travel and teach those who are just beginning to learn?' He replied, 'Because my family is poor, I have no money to repay your teachings, so I dare not leave. My mother is seriously ill, and I have no money to treat her, I ask to work to earn money for medicine.' The teacher said, 'Excellent!' He bowed and withdrew, traveled to nearby countries, and saw five hundred Brahmins, who had set up a high seat in the lecture hall. A beautiful woman took out five hundred silver coins, ascended the high seat, and the scholars debated together. When they saw someone with profound knowledge, the woman would give him the money. The Bodhisattva watched from the side, and saw that their wisdom was shallow, and they quickly ran out of words in the debate. So he said to the scholars, 'I am also the son of a Brahmin, may I participate in the debate?' They all said, 'Yes.' He immediately ascended the high seat, the questions the scholars raised were shallow, but his answers were profound, their questions were narrow, but his explanations were broad. The scholars said, 'One whose path is high and profound can be our teacher.' They all descended and bowed, the Bodhisattva declined, and the scholars all said, 'Although this person is highly intelligent, he is after all a foreigner, he should not marry a woman from our country, let's give him some money as a gift.' The Bodhisattva replied, 'One whose path is high, his virtue is also profound, I seek the path of non-desire, your desires are too precious.'

。以道傳神，以德授聖，神聖相傳，影化不朽，可謂良嗣者乎！汝欲，填道之原、伐德之根，可謂無後者乎！』說畢即退，眾儒恧然而有恥焉。女曰：『彼高士者即吾之君子矣。』褰衣徒步，尋厥跡涉諸國，力疲足瘡，頓息道側，到缽摩國。王號制勝，行國嚴界，睹女疲息。問：『爾何人為道側乎？』女具陳其所由。王喜其志，甚悼之焉，王命女曰：『尋吾還宮，以爾為女。』女曰：『異姓之食可徒食乎？愿有守職，即從大王。』王曰：『爾采名華供吾飾也。』女即敬諾，從王歸宮，日采名華以供王用。

「儒童還國，睹路人擾擾，平填墟、掃地穢，問行人曰：『黎庶欣欣，將有慶乎？』答曰：『定光如來、無所著、正真道、最正覺、道法御、天人師，將來教化，故眾為欣欣也。』儒童心喜，寂而入定，心凈無垢。睹佛將來，道逢前女采華挾瓶，從請華焉。得華五枚。王后庶人皆身治道，菩薩請地少分，躬自治之。民曰：『有餘小溪，而水湍疾，土石不立。』菩薩曰：『吾以禪力下彼小星，填之可乎！』又唸曰：『供養之儀，以四大力苦躬為善。』即置星輦石，以身力填之，禪力住焉。余微淹塹，而佛至矣，解身鹿皮衣著其濕地，以五華散佛上，華羅空中，若手布種根著地生也。佛告之曰：『后九十一劫，爾當為佛，號曰能仁如來、無所著、正真道、最正覺、道法御、天人師，其世顛倒，父子為仇，王政傷民猶雨眾刃，民雖避之難免其患矣。爾當于彼拯濟眾生，時獲度者難為籌算。』儒童心喜，踴在虛空，去地七仞，自空來下，以發佈地，令佛蹈之

現代漢語譯本：'以道來傳達精神，以德來教導聖人，精神和聖人相互傳承，影響和教化不朽，這可以稱得上是好的繼承者啊！你卻想要，填塞道的源頭、砍伐德的根基，這難道不是沒有後代了嗎！'說完就退下了，眾儒生慚愧而感到羞恥。女子說：'那位高士就是我的君子啊。'她提起衣襟徒步而行，尋找他的軌跡走遍各國，力氣耗盡腳也磨破，便在路邊休息，最後到了缽摩國。國王名叫制勝，國內戒律森嚴，看到女子疲憊地休息。問道：'你是什麼人，為何在這裡休息？'女子詳細地陳述了她的來由。國王很欣賞她的志向，也為她感到悲傷，國王對女子說：'跟我回宮，我認你做女兒。'女子說：'不同姓氏的食物可以白吃嗎？我希望有自己的職責，這樣才能跟隨大王。'國王說：'你採摘名貴的花朵來供我裝飾吧。'女子恭敬地答應了，跟隨國王回到宮中，每天採摘名貴的花朵來供國王使用。 現代漢語譯本：儒童回到國家，看到路上行人熙熙攘攘，平整廢墟、清掃污穢，問行人說：'百姓們如此高興，將有什麼喜事嗎？'回答說：'定光如來、無所執著、真正覺悟的道、最正的覺悟、道法的主宰、天人的導師，將要來教化，所以大家才如此高興。'儒童心中歡喜，靜下心來進入禪定，內心清凈沒有污垢。看到佛將要到來，在路上遇到之前採花拿著瓶子的女子，便向她請求花。得到了五朵花。王后和百姓都修習佛道，菩薩請求分得一小塊土地，親自治理它。百姓說：'有一條小溪，水流湍急，泥土和石頭都無法立住。'菩薩說：'我用禪定的力量降下那顆小星，填平它怎麼樣！'又想到：'供養的儀式，要用四大力量辛苦躬行為善。'於是放置星辰和石頭，用自己的力量填平它，禪定的力量也停留在那裡。還剩下一點點低窪的地方，佛就到了，他解下身上的鹿皮衣鋪在潮濕的地上，把五朵花散在佛的身上，花朵飄落在空中，好像用手播種，根就長在地上一樣。佛告訴他說：'過九十一劫之後，你將成佛，號為能仁如來、無所執著、真正覺悟的道、最正的覺悟、道法的主宰、天人的導師，那個時代顛倒混亂，父子反目成仇，君王的統治傷害百姓如同雨點般落下刀刃，百姓即使躲避也難以避免災禍。你應當在那時拯救眾生，那時能被你救度的人難以計算。'儒童心中歡喜，跳躍到空中，離地七仞，從空中下來，用頭髮鋪在地上，讓佛踩在上面。

English version: 'To transmit the spirit through the Way, to teach the sages through virtue, the spirit and the sages pass on to each other, influencing and transforming into immortality, this can be called a good successor! But you want to, fill the source of the Way, cut down the root of virtue, isn't this like having no descendants!' After speaking, he retreated, and the Confucian scholars were ashamed and felt disgraced. The woman said, 'That noble scholar is my gentleman.' She lifted her clothes and walked on foot, seeking his traces and traveling through various countries, her strength exhausted and her feet worn out, so she rested by the roadside, and finally arrived at the country of Patma. The king was named Zhisheng, and the country had strict laws. He saw the woman resting wearily. He asked, 'Who are you, and why are you resting here?' The woman explained in detail her reasons. The king admired her ambition and also felt sorry for her. The king said to the woman, 'Come back to the palace with me, and I will recognize you as my daughter.' The woman said, 'Can I eat food from a different family for free? I hope to have my own duties, so that I can follow the great king.' The king said, 'You can pick precious flowers to decorate for me.' The woman respectfully agreed and followed the king back to the palace, picking precious flowers every day for the king's use. English version: The Confucian youth returned to the country and saw the people on the road bustling about, leveling ruins and cleaning up filth. He asked the passersby, 'The people are so happy, is there going to be a celebration?' They replied, 'The Tathagata Dipankara, without attachment, the true enlightened Way, the most righteous enlightenment, the master of the Dharma, the teacher of gods and humans, is coming to teach, so everyone is so happy.' The Confucian youth was delighted, calmed his mind and entered meditation, his heart pure and without defilement. He saw the Buddha was about to arrive, and on the road he met the woman who had previously picked flowers and was carrying a bottle, so he asked her for flowers. He received five flowers. The queen and the people all practiced the Buddhist path. The Bodhisattva asked for a small piece of land and personally managed it. The people said, 'There is a small stream, the water is turbulent, and the soil and stones cannot stand firm.' The Bodhisattva said, 'How about I use the power of meditation to bring down that small star to fill it!' He also thought, 'The ritual of offering, one should use the four great powers to work hard and do good.' So he placed the star and stones, and filled it with his own strength, and the power of meditation remained there. There was still a little bit of a low-lying area left, and the Buddha arrived. He took off the deerskin clothes he was wearing and spread them on the damp ground, and scattered the five flowers on the Buddha. The flowers fell in the air, as if they were sown by hand, and the roots grew on the ground. The Buddha told him, 'After ninety-one kalpas, you will become a Buddha, named Sakyamuni Tathagata, without attachment, the true enlightened Way, the most righteous enlightenment, the master of the Dharma, the teacher of gods and humans. That era will be chaotic and upside down, fathers and sons will become enemies, and the king's rule will harm the people like a rain of blades, and even if the people try to avoid it, they will hardly escape the disaster. You should save all living beings at that time, and the number of those who will be saved by you will be difficult to calculate.' The Confucian youth was delighted, jumped into the air, seven ren above the ground, and came down from the air, spreading his hair on the ground, so that the Buddha could step on it.

。世尊跨畢，告諸比丘：『無蹈斯土。所以然者？受決之處，厥尊無上，有智之士峙剎于茲，與受決同。』諸天僉然，齊聲而云：『吾當作剎。』時有長者子，名曰賢干，以微柴插其地曰：『吾剎已立矣。』諸天顧相謂曰：『凡庶豎子，而有上聖之智乎！』即輦眾寶，于上立剎，稽首白言：『愿我得佛教化若今，今所立剎，其福云何？』世尊曰：『儒童作佛之時，爾當受決矣。』」

佛告鹙鷺子：「儒童者，我身是。賣華女者，今俱夷是。長者子者，今座中非羅余是。」非羅余即稽首佛足。佛授其決：「后當爲佛，號曰快見。」

佛說經竟，諸四輩弟子，天人龍鬼，靡不歡喜，稽首而去。菩薩普智度無極行明施如是。

（八七）摩調王經

一時眾祐在無夷國，坐于樹下，顏華韑韑，有逾紫金，欣然而笑，口光五色。當時見者靡不踴豫，咸共嘆曰：「真所謂天中天者也。」

阿難整服稽首而曰：「眾祐之笑，必欲濟度眾生之冥也。」

眾祐曰：「善哉！實如爾云，吾不虛笑，即興法也。爾欲知笑意不乎？」

阿難對曰：「飢渴聖典，誠無飽足也。」

眾祐曰：「昔有聖王，名曰摩調，時為飛行皇帝，典四天下，心正行平，民無竊怨，慈悲喜護，意如帝釋。時，民之壽八萬歲也。帝有七寶，紫金轉輪，飛行白象，紺色神馬，明月神珠，玉女聖妻，主寶聖臣，典兵聖臣。帝有千子，端正仁靖，明於往古，預知未然，有識之類靡不敬慕。帝欲遊觀東西南北，意適存念，金輪處前，隨意所之，七寶皆然，飛導聖王

世尊走過那個地方后，告訴眾比丘：『不要在這裡踩踏。這是為什麼呢？因為這是接受授記的地方，它的尊貴無上，有智慧的人會在這裡建立佛塔，這和接受授記是相同的。』眾天神都贊同，齊聲說道：『我們應當建造佛塔。』當時有一位長者的兒子，名叫賢干，用一根小木柴插在地上說：『我的佛塔已經建好了。』眾天神互相看著說：『這個凡俗的年輕人，竟然有如此高深的智慧！』於是他們搬來各種珍寶，在上面建造佛塔，叩頭稟告說：『愿我將來能像佛陀一樣教化眾生，現在所建的佛塔，會有什麼福報呢？』世尊說：『當儒童成佛的時候，你就會得到授記了。』 佛陀告訴舍利弗：『儒童就是我。賣花女就是現在的俱夷。長者子就是現在在座的非羅余。』非羅余立刻叩拜佛足。佛陀給他授記說：『你將來會成佛，佛號叫做快見。』 佛陀說完這部經后，四眾弟子，天人龍鬼，沒有不歡喜的，都叩頭離去。菩薩的普智度無極的修行就是這樣顯明的。 一時，世尊在無夷國，坐在一棵樹下，容顏光彩照人，勝過紫金，高興地笑著，口中發出五色光芒。當時見到的人沒有不歡喜雀躍的，都讚歎說：『這真是所謂的天中之天啊。』 阿難整理好衣服，叩頭說道：『世尊的笑容，必定是爲了救度眾生的迷惑啊。』 世尊說：『說得好！確實像你所說，我不是無緣無故地笑，而是要宣講佛法。你想知道我笑的原因嗎？』 阿難回答說：『我渴求聖典，實在沒有滿足的時候。』 世尊說：『過去有一位聖王，名叫摩調，當時是飛行皇帝，統治四天下，心地正直，行為公正，百姓沒有怨恨，慈悲喜護，心意如同帝釋天。當時，百姓的壽命是八萬歲。這位皇帝有七種寶物，紫金轉輪，飛行白象，紺色神馬，明月神珠，玉女聖妻，主寶聖臣，典兵聖臣。皇帝有一千個兒子，端正仁慈，通曉過去，預知未來，有知覺的生物沒有不敬慕的。皇帝想要遊覽東西南北，心念一動，金輪就在前面，隨著他的心意而行，七寶也是這樣，引導著聖王飛行。』

The World Honored One, having passed that place, said to the monks: 'Do not tread on this ground. Why is that? Because this is the place of receiving predictions, its dignity is supreme, and a wise person will erect a stupa here, which is the same as receiving a prediction.' All the gods agreed, saying in unison: 'We should build a stupa.' At that time, there was the son of an elder, named Xian Gan, who stuck a small piece of wood into the ground and said: 'My stupa is already built.' The gods looked at each other and said: 'This ordinary young man actually has such profound wisdom!' So they brought various treasures and built a stupa on top of it, bowing and reporting: 'May I be able to teach sentient beings like the Buddha in the future, what merit will this stupa that I have built now have?' The World Honored One said: 'When the Brahmin youth becomes a Buddha, you will receive a prediction.' The Buddha told Shariputra: 'The Brahmin youth was me. The flower-selling woman was the present Kuyi. The elder's son was the present Fei Luo Yu in this assembly.' Fei Luo Yu immediately bowed at the Buddha's feet. The Buddha gave him a prediction: 'You will become a Buddha in the future, and your Buddha name will be Quick Sight.' After the Buddha finished speaking this sutra, the fourfold disciples, gods, humans, dragons, and ghosts, were all delighted and bowed before leaving. The Bodhisattva's practice of universal wisdom and boundless liberation is thus made clear. (87) The Sutra of King Matiao At one time, the World Honored One was in the country of Wuyi, sitting under a tree, his face radiant, surpassing purple gold, smiling happily, and emitting five-colored light from his mouth. Those who saw him at that time were all joyful and exclaimed: 'This is truly the so-called 'Heaven among Heavens'.' Ananda adjusted his robes, bowed, and said: 'The World Honored One's smile must be to save sentient beings from delusion.' The World Honored One said: 'Well said! It is indeed as you say, I do not smile without reason, but to proclaim the Dharma. Do you want to know the reason for my smile?' Ananda replied: 'I am thirsty for the sacred scriptures, and there is truly no time when I am satisfied.' The World Honored One said: 'In the past, there was a holy king named Matiao, who was a flying emperor at that time, ruling the four continents. His heart was upright, his actions were just, the people had no grievances, he was compassionate and protective, and his mind was like that of the god Indra. At that time, the people's lifespan was 80,000 years. This emperor had seven treasures: a purple gold wheel, a flying white elephant, a dark blue divine horse, a bright moon divine pearl, a jade maiden holy wife, a chief treasure holy minister, and a military holy minister. The emperor had a thousand sons, who were upright and benevolent, knowledgeable about the past, and able to foresee the future. All sentient beings revered him. The emperor wanted to travel to the east, west, south, and north. As soon as he thought of it, the golden wheel would be in front, going wherever he wished, and the seven treasures were the same, guiding the holy king in flight.'

。天龍善神靡不防衛，散眾寶華，稱壽無量。帝敕近臣主巾櫛者：『爾其見吾頭發生白，即當以聞。夫發白色，毀死之明證。吾欲捐穢世流俗之役，就清凈淡泊之行。』近臣如命，后見發白，即以上聞。帝心欣然，召太子曰：『吾頭生白，白者無常之證信矣，不宜散念于無益之世。今立爾為帝，典四天下，臣民繫命于爾，爾其愍之。法若吾行，可免惡道；發白棄國，必作沙門。立子之教，四等五戒十善為先。』明教適畢，即捐國土，於此廬地樹下，除鬚髮著法服作沙門。群臣黎庶哀慕躄踴，悲哭感結。

「摩調法王子孫相繼千八十四世，聖皇正法末後欲虧。摩調聖王復舍天上以魂神下，從末世王生，亦為飛行皇帝，號名南，正法更興。明敕宮中皇后貴人，令奉八戒月六齋，一當慈惻愛活眾生；二慎無盜富者濟貧；三當執貞清凈守真；四當守信言以佛教；五當盡孝酒無歷口；六者無臥高床繡帳；七者晡冥食無歷口；八者香華脂澤，慎無近身，淫歌邪樂無以穢行。心無念之，口無言矣，身無行焉。敕諸聖臣導行英士下逮黎民：『人無尊卑令奉六齋，玩讀八戒帶之著身，日三諷誦，孝順父母，敬奉耆年，尊戴息心，令詣受經。鰥寡幼弱乞兒給救，疾病醫藥衣食相濟，苦乏無者令詣宮門求所不足，有不順化者重徭役之，以其一家處於賢者五家之間，令五化一家，先順者賞，輔臣以賢不以貴族。』自王明法施行之後，四天下民，慈和相向，殺心滅矣。應得常讓，夜不閉門，貞潔清凈，非妻不欲。一不言二，出教仁惻，睹不常誠，辭不華綺。見彼吉利，心喜言助，大道化行，兇毒消滅

現代漢語譯本：天上的龍神都盡力防衛，散佈各種寶花，祝願他長壽無量。皇帝命令貼身近臣，負責梳洗的人說：『你如果看到我的頭髮變白，就立即告訴我。頭髮變白，是死亡的明顯徵兆。我想要拋棄這污穢世俗的事務，去追求清凈淡泊的修行。』近臣遵命，後來看到皇帝頭髮變白，就稟告了他。皇帝心中欣喜，召見太子說：『我的頭髮變白了，變白是無常的證明，不應該把心思放在無益的世俗事務上。現在立你為皇帝，治理四方天下，臣民的性命都繫於你，你要憐憫他們。如果按照我的方法行事，可以免除墮入惡道；頭髮變白就放棄國家，必定要去做沙門。教導兒子的方法，要以四等、五戒、十善為先。』教誨完畢，就拋棄國土，在這片樹林下，剃除鬚髮，穿上法衣，做了沙門。群臣百姓哀傷悲痛，哭聲震天。 摩調法王的子孫相繼傳承了一千零八十四世，聖皇的正法到了末期將要衰落。摩調聖王又捨棄天上的身份，以魂神降臨，從末世的國王出生，也成為飛行皇帝，號名為南，正法再次興盛。他明確告誡宮中的皇后貴人，要奉行八戒，每月持六齋，第一要慈悲憐憫，愛護眾生；第二要謹慎不盜竊，用富有的去救濟貧困的；第三要堅守貞潔，清凈守真；第四要守信用，用佛法教化；第五要盡孝道，不喝酒；第六不要睡在高床繡帳上；第七不要在下午以後吃飯；第八不要使用香花脂粉，不要接近淫歌邪樂，不要用這些來玷污自己的行為。心中不要有這些念頭，口中不要說這些話，身上不要做這些事。告誡各位聖臣，引導有才能的人，下至百姓：『無論身份尊卑，都要奉行六齋，玩味誦讀八戒，隨身攜帶，每天三次誦讀，孝順父母，尊敬老人，專心致志，前往聽經。鰥寡孤獨、年幼體弱、乞丐都要給予救濟，生病的人要給予醫藥和衣食，貧困缺乏的人可以到宮門求助，凡是不順從教化的，要加重徭役，讓一家人住在賢良的五家之間，讓五家教化一家，先順從的給予獎勵，輔佐大臣要用賢能的人，而不是貴族。』自從國王施行這些教化之後，四方天下的百姓，都慈愛和睦，殺心消滅了。應該得到的互相謙讓，夜晚不關門，貞潔清凈，不是自己的妻子不貪戀。不說謊，教導人們仁慈，看到不真實的事情，不說華麗的辭藻。看到吉祥的事情，心中歡喜，出言幫助，大道得以推行，兇險毒害都消除了。

English version: The heavenly dragon gods all did their best to defend, scattering various precious flowers, wishing him immeasurable longevity. The emperor ordered his close attendants, those in charge of grooming, saying: 'If you see my hair turn white, report it to me immediately. White hair is a clear sign of death. I wish to abandon the defiled worldly affairs and pursue a pure and detached practice.' The close attendant obeyed, and later, seeing the emperor's hair turn white, he reported it. The emperor was delighted and summoned the crown prince, saying: 'My hair has turned white, and white is proof of impermanence. I should not focus my mind on useless worldly affairs. Now I establish you as emperor, to govern the four corners of the world. The lives of the subjects depend on you, you must have compassion for them. If you act according to my ways, you can avoid falling into evil paths; if my hair turns white, I will abandon the country and become a śramaṇa. The way to teach your son is to prioritize the four grades, five precepts, and ten virtues.' After finishing his teachings, he abandoned the country, and under this grove of trees, he shaved his head and beard, put on monastic robes, and became a śramaṇa. The ministers and common people were filled with sorrow and grief, their cries shaking the heavens. The descendants of King Modiao Dharma succeeded each other for one thousand and eighty-four generations, and the righteous Dharma of the holy emperor was about to decline in its final period. King Modiao again abandoned his heavenly status, descending with his spirit, born from a king of the final age, also becoming a flying emperor, named Nan, and the righteous Dharma flourished again. He clearly instructed the empresses and noble ladies in the palace to observe the eight precepts and six fast days each month: first, to be compassionate and love all living beings; second, to be careful not to steal, using the wealthy to aid the poor; third, to uphold chastity, purity, and truth; fourth, to keep faith and teach with the Dharma; fifth, to be filial and not drink alcohol; sixth, not to sleep on high beds with embroidered curtains; seventh, not to eat after noon; eighth, not to use fragrant flowers or cosmetics, and not to approach lewd songs or evil music, and not to defile one's conduct with these things. Do not have these thoughts in your heart, do not speak these words, and do not do these things with your body. He admonished all the holy ministers, guiding the talented people, down to the common people: 'Regardless of status, all must observe the six fast days, contemplate and recite the eight precepts, carry them with you, recite them three times a day, be filial to your parents, respect the elderly, be focused, and go to listen to the scriptures. Widows, widowers, the young, the weak, and beggars must be given aid, the sick must be given medicine and food, and those who are poor and lacking can seek help at the palace gates. Those who do not obey the teachings will be given heavy labor, and their families will live among five virtuous families, so that the five families can teach one family. Those who obey first will be rewarded, and the ministers should be chosen for their virtue, not their noble birth.' Since the king implemented these teachings, the people of the four corners of the world were kind and harmonious, and the desire to kill was extinguished. What should be obtained was yielded to others, doors were not closed at night, chastity was pure, and one did not desire another's wife. They did not lie, taught people to be kind, and when they saw something untrue, they did not use flowery language. When they saw something auspicious, they were happy and offered help. The great path was practiced, and all that was dangerous and harmful was eliminated.

。信佛、信法、信沙門，言無復疑結。

「南王慈潤，澤無不至，八方上下靡不嘆德。第二天帝及四天王，日月星辰，海龍地祇，日共講議：『世間人王，四等慈惠，恩之所至過於諸天。』天帝釋告諸天曰：『寧欲見南王不乎？』諸天曰：『積年之愿，實如明教。』帝釋即如伸臂之頃，至南王慈惠殿上，見南王曰：『聖王盛德，諸天飢渴思欲相見，無日不願。聖王豈欲見忉利天，其上自然無愿不有？』南王曰善：『思欲遊戲。』帝釋還彼，呼御者名曰摩婁：『以吾所乘千馬寶車迎南王來。』御者承命，以天車迎南王。車至止於闕下，群臣黎庶靡不愕然，斯聖王瑞嘆未曾有，更相宣稱，率土咸歡。『我王普慈潤逮眾生，月六齋八戒自修，又以教民，斯德重矣，故令天帝敬愛來迎也。』南王升車，車馬俱飛，徐徐徘徊欲民具見，王告御者：『且將吾觀惡人二道地獄、餓鬼，燒煮拷掠受其宿罪之處。』御者如命，畢乃上天。

「帝釋歡喜下床出迎曰：『勞心經緯，憂濟眾生，四等六度菩薩弘業，諸天思欲相見。』帝釋自前，把臂共坐。南王容體，更變香潔，顏光端正與釋無異。即作名樂，其音無量，散寶華香，非世所睹。帝釋重曰：『慎無戀慕世間故居，天上眾歡，聖王之有也。』南王志在教化愚冥，滅眾邪心令知三尊，答帝釋曰：『如借人物，會當還主。今斯天座，非吾常居，暫還世間教吾子孫，以佛明法正心治國，令孝順相承戒具行高，放舍人身上生天上，與釋相樂。』」

佛告阿難：「南王者，吾身是也。子孫相傳千八十四世，立子為王，父行作沙門

現代漢語譯本：信奉佛陀、信奉佛法、信奉僧侶，言語中不再有疑惑和迷茫。 南方的國王慈悲仁愛，恩澤無處不到，四面八方的人都讚歎他的德行。第二天帝和四天王，以及日月星辰、海龍地神，每天共同商議：『世間的人王，以四種平等的慈愛對待眾生，他的恩德所及之處超過了諸天。』天帝釋對諸天說：『你們想見南方的國王嗎？』諸天說：『這是我們多年來的願望，就像您明確的教誨一樣。』天帝釋立刻像伸一下手臂的時間，就到了南方國王的慈惠殿上，見到南方國王說：『聖王您德行高尚，諸天都渴望見到您，沒有一天不期盼。聖王您想看看忉利天嗎？那裡自然而然地擁有你想要的一切。』南方國王高興地說：『我想去遊玩。』天帝釋回到天上，呼喚他的御者，名叫摩婁：『用我乘坐的千馬寶車去迎接南方國王。』御者領命，用天車去迎接南方國王。車子停在宮殿門前，群臣百姓無不驚愕，感嘆聖王的祥瑞前所未有，互相傳頌，全國上下都歡欣鼓舞。『我們的國王普遍慈愛，恩澤遍及眾生，每月持六齋八戒自我修行，又以此教導百姓，這種德行太高尚了，所以讓天帝敬愛地來迎接他。』南方國王登上車，車馬一起飛昇，緩緩地盤旋，讓百姓都能看見，國王告訴御者：『先帶我看看惡人所受的兩種地獄和餓鬼道，他們被燒煮拷打，承受著前世罪過的地方。』御者遵命，看完后才升上天。 天帝釋歡喜地走下床來迎接說：『您勞心費力，憂慮救濟眾生，以四種平等心和六度來修行菩薩的偉大事業，諸天都想見您。』天帝釋親自上前，拉著南方國王的手一起坐下。南方國王的容貌體態，變得更加香潔，容光端正，和天帝釋沒有差別。天帝釋立刻奏起美妙的音樂，那聲音無量無邊，散發出珍貴的寶華和香氣，不是世間所能見到的。天帝釋再次說道：『千萬不要留戀世間的故居，天上的歡樂，聖王您都可以擁有。』南方國王志在教化愚昧，消除眾人的邪念，讓他們知道佛、法、僧三寶，回答天帝釋說：『就像借用別人的東西，最終要歸還給主人。現在這個天上的座位，不是我常住的地方，我暫時回到世間教導我的子孫，讓他們以佛法來明理，以正心來治理國家，讓他們孝順相傳，持守戒律，品行高尚，放下人身就能升到天上，和您一起享樂。』 佛陀告訴阿難：『南方的國王，就是我的前身。子孫相傳一千零八十四世，立子為王，父親則修行成為沙門。』

English version: Believing in the Buddha, believing in the Dharma, believing in the Sangha, with no more doubts or confusions in their words. The southern king was compassionate and benevolent, his grace reaching everywhere, and people from all directions praised his virtue. The second heavenly emperor and the four heavenly kings, along with the sun, moon, stars, sea dragons, and earth deities, discussed daily: 『The human king in the world treats all beings with four kinds of equal compassion, and his grace surpasses that of the heavens.』 The heavenly emperor Shakra said to the heavens: 『Do you wish to see the southern king?』 The heavens replied: 『This is our long-cherished wish, just like your clear teachings.』 Heavenly Emperor Shakra immediately, in the time it takes to stretch out an arm, arrived at the southern king's palace of compassion and benevolence, and said to the southern king: 『Holy King, your virtue is noble, and the heavens are eager to see you, not a day goes by without anticipation. Would the Holy King like to see the Trayastrimsa Heaven? There, everything you desire is naturally available.』 The southern king happily said: 『I would like to go and play.』 Heavenly Emperor Shakra returned to heaven and called his charioteer, named Maru: 『Use my thousand-horse treasure chariot to welcome the southern king.』 The charioteer obeyed and used the heavenly chariot to welcome the southern king. The chariot stopped in front of the palace gate, and the ministers and common people were all astonished, marveling at the unprecedented auspiciousness of the holy king, and they spread the word, and the whole country rejoiced. 『Our king is universally compassionate, his grace extends to all beings, he observes the six fasts and eight precepts every month for self-cultivation, and he also teaches the people to do so. This virtue is so noble that it has caused the heavenly emperor to respectfully come and welcome him.』 The southern king boarded the chariot, and the chariot and horses ascended together, slowly circling so that the people could see. The king told the charioteer: 『First, take me to see the two hells and the realm of hungry ghosts where the wicked suffer, where they are burned, boiled, and tortured, enduring the consequences of their past sins.』 The charioteer obeyed, and after seeing it, they ascended to heaven. Heavenly Emperor Shakra joyfully came down from his bed to greet him, saying: 『You have worked hard and worried about saving all beings, practicing the great work of a Bodhisattva with four equal minds and the six perfections. The heavens all wish to see you.』 Heavenly Emperor Shakra personally stepped forward, took the southern king's hand, and sat down together. The southern king's appearance and form became even more fragrant and pure, his face radiant and upright, no different from Shakra. Heavenly Emperor Shakra immediately played beautiful music, the sound of which was boundless, and scattered precious flowers and fragrances, which could not be seen in the world. Heavenly Emperor Shakra said again: 『Do not be attached to your former home in the world, the joys of heaven are all yours, Holy King.』 The southern king was determined to teach the ignorant, eliminate the evil thoughts of the people, and let them know the Three Jewels of Buddha, Dharma, and Sangha. He replied to Heavenly Emperor Shakra: 『Just like borrowing something from someone, it must eventually be returned to the owner. This heavenly seat is not my permanent dwelling place. I will temporarily return to the world to teach my descendants, so that they may understand the principles of Buddhism, govern the country with a righteous mind, and pass on filial piety, uphold the precepts, and have noble conduct. By letting go of their human bodies, they can ascend to heaven and enjoy happiness with you.』 The Buddha told Ananda: 『The southern king was my former self. The descendants passed down the throne for one thousand and eighty-four generations, establishing a son as king, while the father would practice as a Shramana.』

阿難歡喜，稽首而曰：「眾祐慈愍眾生，恩潤乃爾，功德不朽，今果得佛，為三界中尊，諸天仙聖靡不宗敬。」

諸比丘歡喜，作禮而去。

（八八）阿離念彌經

一時佛在舍衛國優梨聚中。時，諸比丘，中飯之後坐于講堂，私共講議：「人命致短，身安無幾，當就後世。天人眾物無生不死。愚闇之人，慳貪不施，不奉經道，謂善無福，惡無重殃。恣心快志，惡無不至，違于佛教，後悔何益？」佛以天耳，遙聞諸比丘講議非常無上之談，世尊即起至比丘所，就座而坐，曰：「屬者何議？」長跪對曰：「屬飯之後，共議人命恍惚不久當就後世。」對如上說。世尊嘆曰：「善哉善哉！甚快！當爾棄家學道，志當清潔，唯善可念耳。比丘坐起當念二事：一當說經，二當禪息。欲聞經不？」對曰：「唯然，愿樂聞之。」

世尊即曰：「昔有國王名曰拘獵，其國有樹，名須波桓樹，圍五百六十里，下根四被八百四十里，高四千里，其枝四布二千里。樹有五面，一面王及宮人共食之，二面百官食之，三面眾民食之，四面沙門道人食之，五面鳥獸食之。其樹果大如二斗瓶，味甘如蜜，無守護者亦不相侵。時，人皆壽八萬四千歲，都有九種病：寒、熱、饑、渴、大小便利、愛慾、食多、年老體羸，有斯九病。女人年五百歲乃行出嫁。時有長者名阿離念彌，財賄無數。念彌自惟：『壽命甚促，無生不死，寶非己有，數致災患，不如佈施以濟貧乏。世榮雖樂，無久存者，不如棄家，捐穢濁、執清潔，被袈裟作沙門。』即詣賢眾受沙門戒

阿難歡喜，跪拜並說道：『世尊慈悲憐憫眾生，恩澤如此深厚，功德永不磨滅。如今您已成佛，成為三界至尊，諸天仙聖無不敬仰。』 眾比丘歡喜，行禮后離去。 一時，佛陀在舍衛國的優梨聚中。當時，眾比丘在午飯後坐在講堂里，私下議論：『人的生命短暫，身體安康的日子不多，終將面臨來世。天人等眾生並非不生不死。愚昧無知的人，吝嗇貪婪不肯佈施，不奉行經道，認為行善沒有福報，作惡沒有重罪。放縱自己的慾望，無惡不作，違背佛陀的教誨，將來後悔又有什麼用呢？』佛陀以天耳，遙聽到眾比丘議論這非常殊勝的道理，世尊立即起身來到比丘們所在之處，坐下後問道：『剛才你們在議論什麼？』眾比丘長跪回答說：『午飯後，我們一起議論人命恍惚不定，不久將面臨來世。』並如實稟告了剛才所議論的內容。世尊讚歎道：『好啊，好啊！說得很好！你們應當捨棄世俗的家，學習佛道，立志清凈，心中只想著善事。比丘們坐起時應當想著兩件事：一是講說佛經，二是禪定休息。你們想聽經嗎？』眾比丘回答說：『是的，我們很樂意聽。』 世尊就說：『過去有個國王名叫拘獵，他的國家裡有一棵樹，名叫須波桓樹，樹的周長有五百六十里，樹根向下延伸八百四十里，樹高四千里，樹枝向四方伸展二千里。樹有五個面，一面是國王和宮人食用，二面是百官食用，三面是百姓食用，四面是沙門道人食用，五面是鳥獸食用。樹上的果實大如兩個斗瓶，味道甘甜如蜜，沒有人看守也不會被侵佔。當時，人們的壽命都有八萬四千歲，共有九種疾病：寒冷、炎熱、飢餓、口渴、大小便、愛慾、吃得過多、年老體弱，有這九種疾病。女子到了五百歲才出嫁。當時有一位長者名叫阿離念彌，擁有無數的財富。念彌自己思量：『壽命非常短暫，沒有不生不死的，財寶並非自己所有，常常會帶來災禍，不如佈施來救濟貧困的人。世間的榮華雖然快樂，但不能長久存在，不如捨棄世俗的家，拋棄污穢，執持清凈，披上袈裟做沙門。』於是就去賢眾那裡受了沙門戒。

Ananda rejoiced, bowed his head and said, 'The World Honored One is compassionate to all beings, his grace is so profound, and his merits are immortal. Now that you have attained Buddhahood, you are the most honored in the three realms, and all the heavenly beings and sages revere you.' The monks rejoiced, paid their respects, and departed. (88) The Arinemi Sutra At one time, the Buddha was in the Uripura of Shravasti. At that time, the monks, after their midday meal, sat in the lecture hall, privately discussing: 'Human life is short, and the days of physical well-being are few, and we will eventually face the next life. Heavenly beings and other beings are not free from birth and death. Ignorant people are stingy and greedy, unwilling to give, and do not follow the teachings of the scriptures, thinking that doing good has no reward, and doing evil has no serious consequences. They indulge their desires, commit all kinds of evil, and go against the Buddha's teachings. What is the use of regretting it in the future?' The Buddha, with his divine ear, heard the monks discussing this extraordinary and supreme principle. The World Honored One immediately arose and went to where the monks were, sat down, and asked, 'What were you discussing just now?' The monks knelt down and replied, 'After the midday meal, we were discussing the uncertainty of human life and that we will soon face the next life.' And they reported the content of their discussion. The World Honored One praised, 'Good, good! Very good! You should abandon your worldly homes, study the Buddha's path, aspire to purity, and only think of good deeds. When monks sit and rise, they should think of two things: one is to preach the scriptures, and the other is to practice meditation. Do you want to hear the scriptures?' The monks replied, 'Yes, we are very willing to hear them.' The World Honored One then said, 'In the past, there was a king named Kurye, and in his country there was a tree called the Supavahana tree. The circumference of the tree was five hundred and sixty miles, the roots extended eight hundred and forty miles downwards, the tree was four thousand miles high, and the branches extended two thousand miles in all directions. The tree had five sides, one side was for the king and his palace attendants to eat, the second side was for the officials to eat, the third side was for the common people to eat, the fourth side was for the monks and ascetics to eat, and the fifth side was for the birds and beasts to eat. The fruits of the tree were as large as two dou bottles, and they tasted as sweet as honey. There were no guards, and no one would encroach upon them. At that time, people lived for eighty-four thousand years, and there were nine kinds of diseases: cold, heat, hunger, thirst, urination and defecation, desire, overeating, and old age and weakness. Women would only marry at the age of five hundred. At that time, there was an elder named Arinemi, who possessed countless wealth. Arinemi thought to himself: 'Life is very short, there is no escape from birth and death, and wealth does not belong to oneself, and it often brings disasters. It is better to give alms to help the poor. Worldly glory, though joyful, does not last long. It is better to abandon the worldly home, discard defilement, uphold purity, and wear the kasaya to become a monk.' So he went to the virtuous assembly and received the monastic precepts.

。凡人見念彌作沙門，數千餘人，聞其聖化皆覺無常，有盛即衰，無存不亡，唯道可貴，皆作沙門，隨其教化。

「念彌為諸弟子說經曰：『人命致短，恍惚無常，當棄此身就於後世。無生不死，焉得久長？是故當絕慳貪之心，佈施貧乏，撿情攝欲，無犯諸惡。人之處世命流甚迅，人命譬若朝草上露須臾即落。人命如此，焉得久長？人命譬若天雨墮水泡起即滅，命之流疾有甚於泡。人命譬若雷電恍惚，須臾即滅，命之流疾有甚雷電。人命譬若以杖捶水，杖去水合，命之流疾有甚於此。人命譬若熾火上炒少膏著中，須臾燋盡，命之流去疾于少膏。人命譬若織機經縷，稍就減盡，天命日夜耗損若茲，憂多苦重，焉得久長？人命譬若牽牛市屠，牛一遷步，一近死地，人得一日猶牛一步，命之流去又促於此。人命譬若水從山下，晝夜進疾無須臾止，人命過去有疾於此，晝夜趣死，進疾無住。人處世間，甚勤苦、多憂念，人命難得，以斯之故，當奉正道，守行經戒無得毀傷，佈施窮乏，人生於世無不死者。』念彌教諸弟子如斯，又曰：『吾棄貪淫瞋恚愚癡歌舞伎樂睡眠邪僻之心，就清凈心，遠離愛慾，捐諸惡行，內洗心垢，滅諸外念，睹善不喜，逢惡不憂，苦樂無二清凈其行，一心不動得第四禪。吾以慈心教化人物，令知善道升生天上，悲憐傷愍恐其墮惡。吾見四禪及諸空定，靡不照達，其心歡喜；以其所見教化萬物，令見深法。禪定佛事，若有得者亦助之喜

凡人見到念彌就想出家做沙門，有數千人之多，聽到他的聖潔教化都覺得人生無常，有興盛就會有衰敗，沒有什麼是永存不滅的，只有道才是可貴的，於是都出家做了沙門，跟隨他的教化。 念彌為眾弟子講經說：『人的生命極其短暫，恍惚不定，應當拋棄這個肉身而走向來世。沒有生就沒有死，怎麼能長久呢？所以應當斷絕慳吝貪婪之心，佈施給貧困的人，約束情感，控制慾望，不要犯各種惡行。人在世上生命流逝得非常快，人的生命就像早晨草上的露水，一會兒就消落了。人的生命如此短暫，怎麼能長久呢？人的生命就像天下雨時落下的水泡，剛出現就破滅了，生命流逝的速度比水泡還要快。人的生命就像雷電一樣，恍惚不定，一會兒就消失了，生命流逝的速度比雷電還要快。人的生命就像用木杖擊打水面，木杖離開后水面又合攏了，生命流逝的速度比這還要快。人的生命就像在熾熱的火上炒少量的油脂，一會兒就燒盡了，生命流逝的速度比少量的油脂還要快。人的生命就像織布機上的經線，用一點就少一點，天命日夜耗損就像這樣，憂愁多，痛苦重，怎麼能長久呢？人的生命就像牽著牛去屠宰場，牛每走一步，就離死亡更近一步，人過一天就像牛走一步，生命流逝的速度比這還要快。人的生命就像水從山上流下，日夜不停地奔流，沒有片刻停止，人的生命流逝的速度比這還要快，日夜走向死亡，快速前進沒有停留。人在世間，非常勤勞辛苦，憂愁思念很多，人的生命難以得到，因為這個緣故，應當奉行正道，遵守經戒，不要毀壞，佈施給貧困的人，人生在世沒有不死的。』念彌這樣教導他的弟子，又說：『我拋棄了貪婪、淫慾、嗔恨、愚癡、歌舞伎樂、睡眠、邪僻之心，而追求清凈的心，遠離愛慾，拋棄各種惡行，內在洗滌心中的污垢，滅除外在的雜念，看到善不歡喜，遇到惡不憂愁，苦樂沒有分別，清凈自己的行為，一心不動，達到第四禪。我用慈悲的心教化眾人，讓他們知道善道，升到天上，悲憫憐惜他們，害怕他們墮入惡道。我看到四禪和各種空定，沒有不通達的，心中歡喜；用我所見到的教化萬物，讓他們看到深奧的佛法。禪定佛事，如果有人得到，我也幫助他們歡喜。'

Ordinary people, seeing Nian Mi, desired to become monks, numbering in the thousands. Hearing his sacred teachings, they all realized the impermanence of life, that prosperity is followed by decline, and that nothing is eternal except the Way. Thus, they all became monks, following his teachings. Nian Mi preached to his disciples, saying: 'Human life is extremely short and fleeting. One should abandon this body and go to the next life. Without birth, there is no death; how can one live forever? Therefore, one should abandon the heart of stinginess and greed, give to the poor, restrain emotions, control desires, and not commit any evil deeds. In this world, life flows very quickly. Human life is like dew on the grass in the morning, which disappears in an instant. Human life is so short, how can it be long-lasting? Human life is like a bubble that appears when it rains, which bursts as soon as it appears. The flow of life is even faster than a bubble. Human life is like lightning, fleeting and disappearing in an instant. The flow of life is even faster than lightning. Human life is like striking water with a stick; when the stick is removed, the water closes again. The flow of life is even faster than this. Human life is like a small amount of oil being fried on a hot fire, which is burned up in an instant. The flow of life is faster than that of a small amount of oil. Human life is like the warp threads on a loom, which gradually decrease as they are used. The mandate of heaven is consumed day and night in this way, with much worry and heavy suffering. How can it be long-lasting? Human life is like leading an ox to the slaughterhouse. With each step the ox takes, it gets closer to death. A person's passing day is like the ox taking a step. The flow of life is even faster than this. Human life is like water flowing down a mountain, rushing day and night without stopping for a moment. The flow of human life is even faster than this, heading towards death day and night, advancing quickly without stopping. People in this world are very diligent and hardworking, with many worries and thoughts. Human life is difficult to obtain. For this reason, one should follow the righteous path, observe the precepts, not violate them, and give to the poor. No one who is born into this world can avoid death.' Nian Mi taught his disciples in this way, and also said: 'I have abandoned the heart of greed, lust, anger, ignorance, singing, dancing, music, sleep, and perversion, and pursue a pure heart, staying away from desire, abandoning all evil deeds, internally cleansing the filth of the heart, eliminating external thoughts, not rejoicing in good, not worrying about evil, seeing no difference between suffering and joy, purifying my actions, and achieving the fourth dhyana with a single, unwavering mind. I use a compassionate heart to teach all beings, so that they may know the path of goodness and ascend to heaven, and I pity and have compassion for them, fearing that they will fall into evil paths. I have seen the four dhyanas and all the samadhis of emptiness, and there is nothing that I do not understand. My heart is joyful. I use what I have seen to teach all things, so that they may see the profound Dharma. If anyone attains the state of dhyana, I will also help them rejoice.'

。養護萬物如自護身，行此四事其心正等，眼所受見粗好諸色，其耳所聞嘆音罵聲，香薰臭穢美味苦辛，細滑粗惡，可意之愿，違心之惱，好不欣豫，惡不怨恚。守斯六行，以致無上正真之道。若曹亦當行斯六行，以獲應真之道。』念彌者三界眾聖之尊師也，智慧妙達無窈不明矣。其諸弟子雖未即得應真道者，要其壽終皆生天上。心寂志寞尚禪定者，皆生梵天，次生化應聲天，次生不憍樂天，次生兜術天，次生炎天，次生忉利天，次生第一天上，次生世間王侯之家。行高得其高，行下得其下，貧富貴賤，延壽夭逝，皆由宿命，奉念彌戒無唐苦者。

「念彌者，是我身。諸沙門仂行精進，可脫于生老病死憂惱之苦，得應真滅度大道；不能悉行，可得不還、頻來、溝港之道也。明者深惟，人命無常，恍惚不久，才壽百歲，或得不得。百歲之中凡更三百時，春夏冬月各更其百也；更千二百月，春夏冬節各更四百月；更三萬六千日，春更萬二千日，夏暑冬寒各萬二千日。百歲之中一日再飯，凡更七萬二千飯，春夏冬日各更二萬四千飯也。併除其為嬰兒乳哺未能飯時，儻懅不飯，或疾病，或瞋恚，或禪或齋，或貧困乏食之時，皆在七萬二千飯中。百歲之中，夜臥除五十歲，為嬰兒時除十歲，病時除十歲，營憂家事及餘事除二十歲，人壽百歲才得十歲樂耳。」

佛告諸比丘：「吾已說人命、說年說月說日飯食壽命，吾所當爲諸比丘說者皆已說之，吾志所求皆已成也，汝諸比丘志願所求亦當卒之。當於山澤若於宗廟，講經念道無得懈惰，快心之士后無不悔矣

現代漢語譯本：'像愛護自己身體一樣愛護萬物，做到這四點，內心就會公正平和：眼睛所看到的各種美好的顏色，耳朵所聽到的讚美和謾罵的聲音，鼻子所聞到的香氣和臭味，以及美味和苦味，身體所感受到的細膩和粗糙，以及令人愉悅的願望和違背心意的煩惱，對於喜歡的事物不欣喜若狂，對於厭惡的事物不怨恨惱怒。遵守這六條準則，就可以達到無上正真的道。你們也應當遵循這六條準則，以獲得應真之道。'念彌是三界眾聖的尊師，他的智慧深奧通達，沒有什麼是他不明白的。他的弟子們雖然沒有立即獲得應真道，但他們壽命終結時都會升入天界。那些內心寂靜，志向淡泊，專注于禪定的人，都會升入梵天；其次是化應聲天，再次是不憍樂天，再次是兜術天，再次是炎天，再次是忉利天，再次是第一天上，再次是世間王侯之家。行為高尚的得到高位，行為低下的得到低位，貧窮富貴，壽命長短，都是由前世的命運決定的，奉行念彌的戒律不會白白受苦。 現代漢語譯本：'念彌，就是我的化身。各位沙門如果努力修行，精進不懈，就可以擺脫生老病死憂愁煩惱的痛苦，獲得應真滅度的大道；如果不能完全做到，也可以獲得不還、頻來、溝港的果位。明智的人應該深思，人的生命是無常的，轉瞬即逝，壽命最多百年，甚至可能活不到。百年之中，總共經歷三百個時節，春夏秋冬各一百個時節；經歷一千二百個月，春夏秋冬各四百個月；經歷三萬六千天，春季一萬二千天，夏季和冬季各一萬二千天。百年之中，每天吃兩頓飯，總共吃七萬二千頓飯，春夏秋冬各兩萬四千頓飯。如果除去嬰兒時期吃奶不能吃飯的時候，以及偶爾不吃飯，或者生病，或者生氣，或者禪定，或者齋戒，或者貧困沒有食物的時候，這些都包含在七萬二千頓飯之中。百年之中，夜晚睡覺除去五十年，嬰兒時期除去十年，生病的時候除去十年，操持家務和處理其他事情除去二十年，人活百年，真正快樂的時間只有十年而已。' 現代漢語譯本：佛陀告訴各位比丘：'我已經說了人命、年、月、日、吃飯和壽命，我應該為各位比丘說的都已經說完了，我所追求的目標都已經實現了，你們各位比丘所追求的目標也應當完成。應當在山澤或者宗廟，講經念道，不要懈怠，貪圖享樂的人，將來一定會後悔。'

English version: 'Cherish all things as you cherish yourself. If you practice these four things, your heart will be just and peaceful: the various beautiful colors seen by the eyes, the sounds of praise and scolding heard by the ears, the fragrances and foul odors smelled by the nose, as well as the delicious and bitter tastes, the smoothness and roughness felt by the body, and the pleasant desires and vexations against one's will. Do not be overjoyed by what you like, and do not resent or be angry about what you dislike. If you abide by these six principles, you can attain the supreme and true path. You should also follow these six principles to obtain the path of Arhatship.' Nian Mi is the venerable teacher of all the saints in the three realms. His wisdom is profound and thorough, and there is nothing he does not understand. Although his disciples may not immediately attain the path of Arhatship, they will all ascend to the heavens when their lives end. Those who are peaceful in their hearts, have pure aspirations, and focus on meditation will ascend to the Brahma Heaven; next is the Heaven of Transformation and Response; next is the Heaven of Non-Arrogant Joy; next is the Tusita Heaven; next is the Yama Heaven; next is the Trayastrimsa Heaven; next is the First Heaven; and next is the families of kings and nobles in the world. Those who act nobly will attain high positions, and those who act basely will attain low positions. Poverty, wealth, nobility, and lowliness, as well as longevity and premature death, are all determined by past lives. Those who observe Nian Mi's precepts will not suffer in vain. English version: 'Nian Mi is my embodiment. If you, the monks, strive diligently in your practice, you can escape the suffering of birth, old age, sickness, and death, and attain the great path of Arhatship and Nirvana. If you cannot fully achieve this, you can also attain the stages of Non-Returner, Once-Returner, and Stream-Enterer. Wise people should deeply contemplate that human life is impermanent and fleeting. The maximum lifespan is a hundred years, and some may not even reach that. Within a hundred years, there are a total of three hundred seasons, with spring, summer, autumn, and winter each having one hundred seasons; there are one thousand two hundred months, with spring, summer, autumn, and winter each having four hundred months; there are thirty-six thousand days, with spring having twelve thousand days, and summer and winter each having twelve thousand days. In a hundred years, eating two meals a day, there are a total of seventy-two thousand meals, with spring, summer, autumn, and winter each having twenty-four thousand meals. If we exclude the time when we are infants and cannot eat solid food, as well as the times when we occasionally do not eat, or are sick, or angry, or meditating, or fasting, or poor and without food, all of these are included in the seventy-two thousand meals. In a hundred years, sleeping at night takes away fifty years, infancy takes away ten years, sickness takes away ten years, and managing household affairs and other matters takes away twenty years. A person who lives a hundred years only has ten years of true happiness.' English version: The Buddha told the monks, 'I have already spoken about human life, years, months, days, meals, and lifespan. What I should have said to you monks has all been said. The goals I have sought have all been achieved. The goals you monks seek should also be achieved. You should preach the scriptures and contemplate the path in the mountains, marshes, or temples, and do not be lazy. Those who indulge in pleasure will surely regret it in the future.'

佛說經已，諸比丘無不歡喜，為佛作禮而去。

（八九）鏡面王經

一時佛在舍衛國祇樹給孤獨園。眾比丘以食時持應器入城求食，而日未中，心俱念言：「入城甚早，我曹寧可俱到異學梵志講堂坐須臾乎！」僉然曰：「可。」即俱之彼，與諸梵志更相勞來，便就座坐。是時梵志自共爭經，生結不解，轉相謗怨：「我知是法，汝知何法？我所知合於道，汝所知不合道。我道法可施行，汝道法難可親。目前說說著后，當后說反前說，多法說非，與重擔不能舉，為汝說義不能解，汝空知、汝極無所有、汝迫復何？」對以舌戟，轉相中害，被一毒報以三。諸比丘聞子曹惡言如是，亦不善子曹言、不證子曹正，各起坐到舍衛求食。食竟藏應器，還到祇樹，為佛作禮，悉坐一面，如事說之。念是曹梵志，其學自苦，何時當解？

佛告比丘言：「是曹異學非一世癡冥。比丘！過去久遠，是閻浮提地有王，名曰鏡面，諷佛要經，智如恒沙。臣民多不誦，帶鎖小書，信螢灼之明，疑日月之遠見，目瞽人以為喻，欲使彼舍行潦游巨海矣。敕使者，令行國界，取生盲者皆將詣宮門。臣受命行，悉將國界無眼人到宮所，白言：『已得諸無眼者，今在殿下。』王曰：『將去，以象示之。』臣奉王命，引彼瞽人將之象所，牽手示之。中有持象足者，持尾者，持尾本者，持腹者，持脅者，持背者，持耳者，持頭者，持牙者，持鼻者，瞽人于象所爭之紛紛，各謂己真彼非。使者牽還，將詣王所。王問之曰：『汝曹見象乎？』對言：『我曹俱見

佛陀說完經文后，所有比丘都非常歡喜，向佛陀行禮后離去。 一時，佛陀在舍衛國的祇樹給孤獨園。眾比丘在吃飯時拿著缽進入城中乞食，但時間還早，心中都想著：『進城太早了，我們不如一起到其他學派的婆羅門講堂坐一會兒吧！』大家一致同意說：『可以。』於是就一起去了那裡，與那些婆羅門互相問候，然後就坐了下來。當時，婆羅門們正在爭論經典，產生糾結無法解開，互相誹謗埋怨：『我知道這個道理，你知道什麼道理？我所知道的符合正道，你所知道的不符合正道。我的道理可以實行，你的道理難以親近。前面說的和後面說的相反，後面說的又和前面說的相反，說了許多不正確的道理，就像揹負重擔卻無法舉起，給你講道理你也不能理解，你什麼都不知道，你一無所有，你又有什麼可說的？』他們用言語互相攻擊，互相傷害，被一句惡語攻擊就用三句惡語反擊。比丘們聽到他們這些惡語，覺得他們說得不好，也不證明他們說得對，就各自起身到舍衛城乞食。吃完飯後，收好缽，回到祇樹園，向佛陀行禮，都坐在一旁，把剛才的事情都說了出來。他們想著這些婆羅門，他們的學問自己給自己帶來痛苦，什麼時候才能明白呢？ 佛陀告訴比丘們說：『這些其他學派的人不是這一世才愚昧無知的。比丘們！在過去很久以前，這閻浮提有一位國王，名叫鏡面，他背誦佛經，智慧如恒河沙數。他的臣民大多不誦經，帶著鎖著的小書，相信螢火蟲的光亮，懷疑日月的光明，就像盲人一樣，想讓他們捨棄小水溝而到大海中去。』國王命令使者，讓他在全國範圍內，把所有天生失明的人都帶到宮門前。使者接受命令后，把全國所有失明的人都帶到了宮殿，稟告說：『已經把所有失明的人都帶來了，現在都在殿下。』國王說：『把他們帶去，讓他們摸象。』使者遵從國王的命令，帶領那些盲人到大象那裡，牽著他們的手讓他們摸。其中有摸到象腳的，有摸到象尾的，有摸到尾巴根部的，有摸到腹部的，有摸到肋部的，有摸到背部的，有摸到耳朵的，有摸到頭部的，有摸到牙齒的，有摸到鼻子的。盲人們在摸象的地方爭論紛紛，都認為自己摸到的才是真的，別人摸到的不是真的。使者把他們帶回來，帶到國王那裡。國王問他們說：『你們都看到大象了嗎？』他們回答說：『我們都看到了。』

After the Buddha finished speaking the sutra, all the monks were very happy, bowed to the Buddha, and departed. (89) The Sutra of King Mirror Face At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. The monks, at mealtime, took their bowls and entered the city to beg for food. But it was still early, and they all thought: 'It's too early to enter the city, why don't we go together to the lecture hall of the other sect Brahmins and sit for a while?' They all agreed, saying: 'Okay.' So they went together to that place, greeted the Brahmins, and then sat down. At that time, the Brahmins were arguing about the scriptures, creating knots that could not be untied, slandering and complaining to each other: 'I know this principle, what principle do you know? What I know is in accordance with the right path, what you know is not in accordance with the right path. My principle can be practiced, your principle is difficult to approach. What was said before contradicts what was said later, and what was said later contradicts what was said before. They spoke many incorrect principles, like carrying a heavy burden that cannot be lifted. When I explain the meaning to you, you cannot understand. You know nothing, you have nothing, what do you have to say?' They attacked each other with words, harming each other, responding to one bad word with three bad words. The monks heard these bad words, felt that they were not good, and did not confirm that they were correct. They each got up and went to Shravasti to beg for food. After eating, they put away their bowls, returned to the Jeta Grove, bowed to the Buddha, and sat on one side, telling him everything that had happened. They thought about these Brahmins, their learning brings suffering to themselves, when will they understand? The Buddha told the monks: 'These people of other sects are not foolish only in this life. Monks! In the distant past, in this Jambudvipa, there was a king named Mirror Face, who recited Buddhist scriptures, and his wisdom was like the sands of the Ganges. Most of his subjects did not recite the scriptures, carrying small locked books, believing in the light of fireflies, doubting the light of the sun and moon, like blind people, wanting to make them abandon small ditches and go to the great sea.' The king ordered his messengers to go throughout the country and bring all the people who were born blind to the palace gate. The messengers accepted the order and brought all the blind people in the country to the palace, reporting: 'All the blind people have been brought, and they are now below the palace.' The king said: 'Take them away and show them an elephant.' The messengers followed the king's order, led the blind people to the elephant, and guided their hands to touch it. Among them, some touched the elephant's foot, some touched the tail, some touched the base of the tail, some touched the belly, some touched the ribs, some touched the back, some touched the ear, some touched the head, some touched the tusk, and some touched the trunk. The blind people argued fiercely at the place where they touched the elephant, each believing that what they touched was the real thing, and what others touched was not real. The messengers brought them back and took them to the king. The king asked them: 'Have you all seen the elephant?' They replied: 'We have all seen it.'

。』王曰：『象何類乎？』持足者對言：『明王！像如漆筒。』持尾者言如掃帚，持尾本者言如杖，持腹者言如鼓，持脅者言如壁，持背者言如高機，持耳者言如簸箕，持頭者言如魁，持牙者言如角，持鼻者對言：『明王！像如大索。』復于王前共訟言：『大王！像真如我言。』

「鏡面王大笑之曰：『瞽乎瞽乎！爾猶不見佛經者矣。』便說偈言：

「『今為無眼曹，　　空諍自謂諦， 睹一云余非，　　坐一象相怨。』

「又曰：『夫專小書，不睹佛經汪洋無外、巍巍無蓋之真正者，其猶無眼乎！』於是尊卑並誦佛經。」

佛告比丘：「鏡面王者，即吾身是。無眼人者，即講堂梵志是。是時子曹無智，坐盲致諍；今諍亦冥，坐諍無益。」

佛是時具撿此卷，令弟子解：「為後作明，令我經道久住，說是義足經。

「自冥言是彼不及，　　著癡日漏何時明？ 自無道謂學悉爾，　　倒亂無行何時解？ 常自覺行尊行，　　自聞見行無比， 已墮繫世五宅，　　自可綺行勝彼。 抱癡住望致善，　　以邪學蒙得度， 所見聞諦受思，　　雖持戒莫謂可。 見世行莫悉隨，　　雖黠念亦彼行， 與行等亦敬持，　　莫生想不及過。 是以斷後亦盡，　　亦棄想獨行得， 莫自知以致黠，　　雖見聞但行觀。 悉無愿于兩面，　　胎亦胎合遠離， 亦兩處無所住，　　悉觀法得正止。 意受行所見聞，　　所邪念小不想， 慧觀法意見意，　　從是得舍世空

現代漢語譯本：國王問道：『大象像什麼呢？』摸到腳的人回答說：『英明的國王！大象像個漆桶。』摸到尾巴的人說像掃帚，摸到尾巴根部的人說像棍杖，摸到肚子的人說像鼓，摸到肋部的人說像墻壁，摸到背部的人說像高高的織布機，摸到耳朵的人說像簸箕，摸到頭的人說像頭盔，摸到牙齒的人說像角，摸到鼻子的人回答說：『英明的國王！大象像粗大的繩索。』他們又在國王面前爭辯說：『大王！大象真的像我們說的那樣。』 鏡面王大笑著說：『你們這些瞎子啊！你們還不像那些沒見過佛經的人。』於是說了偈語： 『現在你們這些沒有眼睛的人，空自爭論，都認為自己是對的，看到一部分就說其他不對，因為摸到大象的一部分就互相埋怨。』 又說：『那些只專注于小書，不看佛經那汪洋無際、巍峨無邊的真正道理的人，不就像瞎子一樣嗎！』於是，所有人都一起誦讀佛經。 佛告訴比丘們：『鏡面王就是我的前身。那些瞎子就是講堂里的婆羅門。當時那些人沒有智慧，因為盲目而爭論；現在他們的爭論也是盲目的，爭論也沒有益處。』 佛當時詳細地檢查了這部經卷，讓弟子們理解：『爲了給後人指明方向，讓我的經道長久流傳，所以說了這部義足經。』 『自己愚昧卻說別人不如自己，執著于癡迷，何時才能明白？自己沒有道卻認為學問都是這樣，顛倒錯亂，沒有修行，何時才能解脫？要常常自覺修行，尊重修行，自己聽聞見到的修行是無與倫比的，已經墮入被世俗五欲束縛的境地，卻認為自己可以超越別人。抱著癡迷的希望得到善果，用邪門歪道來矇蔽自己，以為可以得度，所見所聞所思所想，即使持戒也不要認為自己可以了。看到世俗的修行不要都去跟隨，即使聰明地思考也是在走他們的路，與修行相等也要恭敬地保持，不要產生自己不如別人或者超過別人的想法。因此要斷絕後念，也要捨棄妄想，獨自修行才能得到解脫，不要自以為聰明，即使見聞也要觀察修行。不要執著于兩方面，胎生和胎合都要遠離，也不要執著于任何地方，要觀察法才能得到真正的止息。意念所感受的，所見所聞的，所產生的邪念都不要去想，用智慧觀察法，觀察自己的意念，從這裡才能捨棄世俗的空虛。』

English version: The king asked, 'What does an elephant look like?' The one who touched the foot replied, 'Wise king! An elephant is like a lacquer barrel.' The one who touched the tail said it was like a broom, the one who touched the base of the tail said it was like a staff, the one who touched the belly said it was like a drum, the one who touched the side said it was like a wall, the one who touched the back said it was like a high loom, the one who touched the ear said it was like a winnowing basket, the one who touched the head said it was like a helmet, the one who touched the tusk said it was like a horn, and the one who touched the trunk replied, 'Wise king! An elephant is like a large rope.' They then argued before the king, saying, 'Great king! The elephant is truly as we say.' King Mirror-face laughed and said, 'You blind fools! You are even worse than those who have not seen the Buddhist scriptures.' Then he spoke a verse: 'Now you are a group without eyes, arguing in vain, each claiming to be right, seeing one part and saying the rest is wrong, resenting each other for touching only one part of the elephant.' He also said, 'Those who focus only on small books and do not see the vast, boundless, and majestic truth of the Buddhist scriptures are like the blind!' Then, everyone together recited the Buddhist scriptures. The Buddha told the monks, 'King Mirror-face was my past self. Those blind people were the Brahmins in the lecture hall. At that time, those people had no wisdom and argued because of their blindness; now their arguments are also blind, and there is no benefit in arguing.' The Buddha then carefully examined this scripture and had his disciples understand it: 'To guide future generations and to ensure that my teachings endure, this scripture of complete meaning is spoken.' 'Those who are ignorant say others are inferior, clinging to delusion, when will they understand? Those who have no path think all learning is like this, confused and disordered, without practice, when will they be liberated? One must always be aware of one's practice, respect practice, and know that one's own practice through hearing and seeing is unparalleled. Having fallen into the trap of the five desires of the world, they think they can surpass others. Holding onto delusion, they hope to achieve good results, using evil ways to deceive themselves, thinking they can be liberated. What they see, hear, think, and feel, even if they keep the precepts, they should not think they are perfect. Do not follow all worldly practices, even if you think cleverly, you are still walking their path. When your practice is equal to others, you should also respectfully maintain it, and not think you are inferior or superior to others. Therefore, one must cut off subsequent thoughts, abandon delusions, and only through solitary practice can one achieve liberation. Do not think you are clever, even when you see and hear, observe your practice. Do not cling to either side, both birth and union should be avoided, and do not cling to any place. Observe the Dharma to achieve true cessation. What the mind feels, what is seen and heard, and the evil thoughts that arise, do not dwell on them. Use wisdom to observe the Dharma, observe your own mind, and from this, you can abandon the emptiness of the world.'

自無有何所待？　　本行法求義諦， 但守戒未為慧，　　度無極終不還。」

（九〇）察微王經

「昔者菩薩為大國王，名曰察微，志清行凈唯歸三尊，稟玩佛經靖心存義，深睹人原始自本無生。元氣強者為地，軟者為水，暖者為火，動者為風，四者和焉識神生焉。上明能覺，止欲空心還神本無，因誓曰：『覺不寤之疇，神依四立，大仁為天，小仁為人，眾穢雜行為蜎飛蚑行蠕動之類，由行受身，厥形萬端，識與元氣微妙難睹，形無系發，孰能獲把？然其釋故稟新終始無窮矣。』王以靈元化無常體，輪轉五涂綿綿不絕，釋群臣意，眾闇難寤猶有疑焉，曰：『身死神生，更受異體，臣等眾矣，鮮識往世。』王曰：『論未志端，焉能識歷世之事乎？視不睹耗，孰能見魂靈之變化乎？』

「王以閑日由私門出，粗衣自行，就補履翁，戲曰：『率土之人孰者樂乎？』翁曰：『唯王者樂耳。』曰：『厥樂云何？』翁曰：『百官虔奉，兆民貢獻，愿即從心，斯非樂乎？』王曰：『審如爾云矣。』即飲之以葡萄酒，厥醉無知，抗著宮中。謂元妃曰：『斯跖翁云：「王者樂矣。」吾今戲之。衣以王服，令聽國政。眾無駭焉。』妃曰：『敬諾。』其醒之日，侍妾佯曰：『大王項醉，眾事猥積，宜在平省，將出臨御。』百揆催其平事，濛濛瞢瞢東西不照，國史記過，公臣切磋，處座終日，身都[病-丙+(ㄙ/月)]痛，食不為甘，日有瘦疵。宮女訛曰：『大王光華有損何為？』答曰：『吾夢為補跖翁，勞躬求食，甚為難云，故為痟耳。』眾靡不竊笑之也

『既然本來就什麼都沒有，又有什麼可期待的呢？』 『修行的根本在於尋求真理，』 『僅僅持守戒律還不能算是智慧，』 『只有度過無極的境界，才能最終不再輪迴。』

『過去，有一位菩薩曾是一位大國王，名叫察微。他志向清凈，行為純潔，一心皈依三寶。他研習佛經，使內心平靜，專注于義理，深刻地認識到人的本源是無生的。元氣強盛的成為地，柔弱的成為水，溫暖的成為火，運動的成為風，這四種元素和諧相處，意識和精神就產生了。』 『上天能夠覺知，止息慾望，使內心空虛，迴歸到精神的本源，因此發誓說：『覺悟不了的眾生，精神依附於四大而存在。大仁是天，小仁是人，各種污穢的行為則成為蜎飛蚑行蠕動之類的生物。由於行為的不同而承受不同的身體，其形態千差萬別。意識和元氣微妙難見，形體沒有固定的束縛，誰能把握住它呢？然而，它捨棄舊的，接受新的，終始無窮無盡。』 國王用靈妙的元氣來化解無常的身體，在五道中輪轉，連綿不絕。爲了開解群臣的疑惑，因為他們愚昧難以覺悟，仍然有疑問，說：『人死後精神會產生，再次接受不同的身體，我們這些人很多，很少有人知道前世的事情。』 國王說：『如果心志不端正，又怎麼能知道過去世的事情呢？如果眼睛看不到消耗，又怎麼能看到靈魂的變化呢？』

『國王在空閑的日子裡，從私門出去，穿著粗布衣服，自己行走，走到一個補鞋的老翁那裡，開玩笑說：『普天之下，誰最快樂呢？』老翁說：『只有國王最快樂。』國王問：『他的快樂是什麼樣的呢？』老翁說：『百官虔誠地侍奉，百姓進貢，心想事成，這不是快樂嗎？』國王說：『確實像你說的這樣。』 於是就用葡萄酒給老翁喝，老翁喝醉了，什麼都不知道了，被抬到宮中。國王對元妃說：『這個補鞋的老翁說：「國王最快樂。」我現在戲弄他一下。給他穿上王服，讓他聽取國政。大家不要驚訝。』元妃說：『遵命。』 老翁醒來的時候，侍妾假裝說：『大王昨天喝醉了，很多事情都堆積著，應該去處理政事，將要出去臨朝。』百官催促他處理政事，老翁迷迷糊糊，東西不分，國史記錄他的過失，大臣們互相切磋，他坐在那裡一整天，身體都疼痛，吃東西也不覺得甘甜，一天比一天消瘦。宮女們訛傳道：『大王的光彩都減退了，這是為什麼呢？』老翁回答說：『我夢見自己成了補鞋的老翁，勞累身體去求食，非常艱難，所以才消瘦了。』大家沒有不暗自嘲笑他的。

'Since there is nothing originally, what is there to expect?' 'The essence of practice lies in seeking the truth,' 'Merely upholding precepts is not yet wisdom,' 'Only by crossing the boundless realm can one ultimately cease to reincarnate.'

(90) The Sutra of King Chawi

'In the past, a Bodhisattva was a great king named Chawi. He was pure in aspiration and conduct, and wholeheartedly took refuge in the Three Jewels. He studied the Buddhist scriptures, calmed his mind, focused on the meaning, and deeply understood that the origin of human beings is without birth. The strong primordial energy became earth, the soft became water, the warm became fire, and the moving became wind. When these four elements are in harmony, consciousness and spirit arise.' 'Heaven is able to perceive, cease desires, empty the mind, and return to the origin of the spirit. Therefore, he vowed: 『Sentient beings who cannot awaken, their spirits rely on the four elements to exist. Great benevolence is heaven, small benevolence is human, and various defiled actions become creatures that fly, crawl, and wriggle. Due to different actions, they receive different bodies, and their forms are varied. Consciousness and primordial energy are subtle and difficult to see, and the body has no fixed constraints. Who can grasp it? However, it abandons the old and accepts the new, and the beginning and end are endless.』' The king used his spiritual primordial energy to transform the impermanent body, revolving in the five paths, continuously. To resolve the doubts of his ministers, because they were ignorant and difficult to awaken, they still had questions, saying: 'After death, the spirit will arise and receive a different body again. There are many of us, and few know about past lives.' The king said: 'If the mind is not upright, how can one know about past lives? If the eyes cannot see the consumption, how can one see the changes of the soul?'

'On a free day, the king went out through the private gate, wearing coarse clothes, and walked by himself. He went to a shoe repairman and jokingly said: 'Who is the happiest person under heaven?' The old man said: 'Only the king is the happiest.' The king asked: 'What is his happiness like?' The old man said: 'The officials serve him respectfully, the people offer tributes, and his wishes are fulfilled. Isn't this happiness?' The king said: 'It is indeed as you say.' Then he gave the old man wine to drink. The old man got drunk and knew nothing, and was carried into the palace. The king said to the queen: 'This shoe repairman said: 「The king is the happiest.」 I will play a trick on him now. Dress him in royal robes and let him listen to state affairs. Don't be surprised.' The queen said: 'As you wish.' When the old man woke up, the maids pretended to say: 'Your Majesty was drunk yesterday, and many things are piled up. You should go to handle state affairs and go to court.' The officials urged him to handle state affairs. The old man was confused and could not distinguish east from west. The court historian recorded his mistakes, and the ministers discussed with each other. He sat there all day, his body was in pain, he did not find food sweet, and he became thinner day by day. The palace maids spread rumors: 'Your Majesty's radiance has diminished. Why is this?' The old man replied: 'I dreamed that I became a shoe repairman, working hard to seek food, which was very difficult, so I became thin.' Everyone secretly laughed at him.

。從寢不寐，展轉反側，曰：『吾是補跖翁耶？真天子乎？若是天子，肌膚何粗？本補跖翁，緣處王宮？余心荒矣。目睛亂乎！二處之身不照孰真。』元妃佯曰：『大王不悅。』具奉伎樂，飲以葡萄酒，重醉無知，復其舊服送著粗床。酒醒即寤，睹其陋室賤衣如舊，百節皆痛，猶被杖楚。數日之後，王又就之，翁曰：『前飲爾酒，湎眩無知，今始寤耳。夢處王位，平省眾官，國史記過，群僚切磋，內懷惶灼，百節之痛，被笞不逾也。夢尚若斯，況真為王乎？往日之論，定為不然。』

「王還宮內，與群臣講論斯事，笑者聒耳。王謂群臣曰：『斯一身所更視聽，始今尚不自知，豈況異世舍故受新，更乎眾艱，魃䰡之拂、痱忤之困，而云欲知靈化所往受身之土，豈不難哉？經曰：「愚懷眾邪欲睹魂靈，猶蒙晦行仰視星月，勞躬沒齒何時能睹？」』於是群臣率土黎庶，始照魂靈與元氣相合，終而復始，輪轉無際，信有生死殃福所趣。」

佛告諸比丘：「時王者，是我身也。菩薩普智度無極行明施如是。」

（九一）梵摩皇經

一時佛在舍衛國祇樹給孤獨園。佛告諸比丘：「汝等修德奉行眾善，必獲景福。譬如農夫宿有良田，耕犁調熟，雨潤和適，下種以時，應節而生。蕓除草穢，又無災害，何懼不獲？昔我前世未為佛時，心弘普愛，愍濟眾生，猶若慈母育其赤子，如斯七年，仁功勛著。壽終，魂靈上為梵皇，號曰梵摩，處彼天位。更歷天地七成七敗，當欲敗時，吾輒上升第十五約凈天，其後更始，復還梵天，清凈無慾，在所自然

他躺在床上無法入睡，輾轉反側，心想：『我是那個補鞋匠老頭嗎？還是真正的天子？如果是天子，面板怎麼會這麼粗糙？如果本來是補鞋匠老頭，怎麼會身處王宮？我心裡太迷茫了，眼睛都花了！這兩種身份，到底哪個是真的，我分辨不清。』元妃假裝說：『大王不高興了。』於是擺上歌舞伎樂，用葡萄酒灌他，讓他再次醉得不省人事，然後給他換回舊衣服，送回破舊的床上。他酒醒后立刻醒來，看到自己身處破舊的房間，穿著破舊的衣服，和以前一樣，渾身疼痛，還捱了鞭打。幾天之後，國王又去找他，老頭說：『上次喝了你的酒，醉得昏天黑地，什麼都不知道，現在才醒過來。夢見自己身處王位，處理政事，檢視官員，國史記錄過失，群臣互相切磋，內心惶恐不安，渾身疼痛，捱打也不過如此。夢裡尚且如此，更何況真的當國王呢？以前的那些想法，肯定是不對的。』 國王回到宮中，和群臣談論這件事，大家笑得前仰後合。國王對群臣說：『我親身經歷的事情，到現在還不能明白，更何況是來世捨棄舊身接受新身，經歷各種艱難困苦，鬼怪的侵擾，疾病的折磨，卻還想知道靈魂轉世投胎的地方，這難道不是很難嗎？經書上說：「愚昧的人懷著各種邪念，想要看到靈魂，就像在黑暗中行走仰望星月，勞累一生也看不到。」』於是群臣和天下百姓，開始明白靈魂和元氣結合，最終又會回到原點，循環往復，沒有盡頭，確實有生死禍福的歸宿。 佛告訴眾比丘：『當時的國王，就是我的前身。菩薩以普遍的智慧度化眾生，無止境地行善，就是這樣。』 一時，佛在舍衛國祇樹給孤獨園。佛告訴眾比丘：『你們修行德行，奉行各種善事，必定會獲得美好的福報。就像農夫擁有良田，耕耘得當，雨水充足，按時播種，應時生長。除掉雜草，又沒有災害，還怕沒有收穫嗎？過去我前世還沒有成佛的時候，心懷普愛，憐憫救濟眾生，就像慈母養育嬰兒一樣，這樣持續了七年，仁德功勛顯著。壽命終結后，靈魂升到天上成為梵皇，號稱梵摩，身處天界。經歷了天地七次成住壞空，當天地要毀滅的時候，我就上升到第十五約凈天，之後天地重新開始，我又回到梵天，清凈無慾，一切自然而然。

He lay in bed unable to sleep, tossing and turning, thinking: 'Am I that old cobbler? Or am I the true Son of Heaven? If I am the Son of Heaven, why is my skin so rough? If I was originally the old cobbler, how did I end up in the palace? My mind is so confused, my eyes are blurred! These two identities, which one is real, I cannot distinguish.' The concubine pretended to say: 'Your Majesty is not happy.' So she arranged for music and dance, plied him with wine until he was drunk again, then changed him back into his old clothes and sent him back to his shabby bed. When he woke up from his drunken stupor, he saw that he was in the same old room, wearing the same old clothes, just as before, his body aching all over, and he had been whipped. A few days later, the king went to him again, and the old man said: 'Last time I drank your wine, I was drunk and unconscious, I only woke up now. I dreamt that I was on the throne, handling government affairs, reviewing officials, the national history recording faults, the officials discussing with each other, my heart was anxious and uneasy, my body ached all over, being whipped was no more than this. If it was like this in a dream, how much more so if I were really the king? The previous thoughts were definitely wrong.' The king returned to the palace and discussed this matter with his ministers, who laughed uproariously. The king said to his ministers: 'What I have personally experienced, I still cannot understand now, let alone in the next life, abandoning the old body and accepting a new one, experiencing all kinds of hardships, the harassment of ghosts and monsters, the torment of diseases, and yet wanting to know where the soul is reincarnated, isn't that difficult? The scriptures say: "Foolish people harbor all kinds of evil thoughts, wanting to see the soul, like walking in the dark and looking up at the stars and moon, toiling all their lives and never seeing it."' So the ministers and the people of the world began to understand that the soul and the vital energy combine, and eventually return to the origin, cycling endlessly, and that there is indeed a destination for life, death, good fortune, and misfortune. The Buddha told the monks: 'The king at that time was my previous life. The Bodhisattva uses universal wisdom to liberate all beings, endlessly doing good, that is how it is.' (91) Brahma Emperor Sutra At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. The Buddha told the monks: 'If you cultivate virtue and practice all kinds of good deeds, you will surely receive good fortune. It is like a farmer who has good land, cultivates it well, has sufficient rain, sows seeds on time, and they grow in due season. He removes weeds and there are no disasters, why would he fear not having a harvest? In the past, before I became a Buddha, my heart was full of universal love, compassionately helping all beings, like a loving mother raising her infant, and I continued like this for seven years, my benevolent merits were remarkable. When my life ended, my soul ascended to heaven and became the Brahma Emperor, called Brahma, residing in the heavenly realm. I experienced the seven cycles of formation, existence, destruction, and emptiness of the world, and when the world was about to be destroyed, I ascended to the fifteenth Pure Heaven, and after the world was renewed, I returned to the Brahma Heaven, pure and without desire, everything was natural.'

。後下為忉利天帝三十六返，七寶宮闕，飲食被服音樂自然。后復還世間作飛行皇帝，七寶導從：一者紫金轉輪，二者明月神珠，三者飛行白象，四者紺馬朱鬣，五者玉女妻，六者典寶臣，七者聖輔臣。事事八萬四千。王有千子，皆端正皎潔仁慈勇武，一人當千。王爾時，以五教治政，不枉人民：一者慈仁不殺恩及群生，二者清讓不盜捐己濟眾，三者貞潔不淫不犯諸欲，四者誠信不欺言無華飾，五者奉孝不醉行無玷汙。當此之時，牢獄不設，鞭杖不加，風雨調適，五穀豐熟，災害不起，其世太平，四天下民，相率以道。信善得福惡有重殃，死皆昇天，無入三惡道者。」

佛告諸比丘：「昔我前世行四等心，七年之功，上為梵皇，下為帝釋，復還世間作飛行皇帝，典四天下數千百世，功積德滿，諸惡寂滅，眾善普會，處世為佛，獨言只步三界特尊。」

諸比丘聞經歡喜，為佛作禮而去。菩薩普智度無極行明施如是

現代漢語譯本：之後，他將三十六次轉生為忉利天帝，擁有七寶宮殿，飲食、衣物和音樂都自然而生。之後，他又回到人間成為飛行皇帝，有七寶引導和隨從：一是紫金轉輪，二是明月神珠，三是飛行白象，四是紺馬朱鬣，五是玉女為妻，六是典寶大臣，七是聖輔大臣。每件事都有八萬四千之多。國王有千個兒子，都端正皎潔、仁慈勇武，一人能抵擋千人。那時，國王以五種教誨治理國家，不冤枉人民：一是慈悲仁愛，不殺生，恩澤萬物；二是清廉謙讓，不偷盜，捐獻自己以救濟大眾；三是貞潔不淫，不犯各種慾望；四是誠實守信，不說謊，言語不加修飾；五是孝順父母，不醉酒，行為沒有污點。在那個時候，沒有監獄，不使用鞭杖，風調雨順，五穀豐收，沒有災害發生，世間太平，四天下的人民都互相引導走上正道。相信善行會得到福報，作惡會有深重的災禍，死後都能昇天，沒有墮入三惡道的。' 佛陀告訴眾比丘：『過去我前世修行四等心，經過七年的努力，上可成為梵天之王，下可成為帝釋天，又回到人間成為飛行皇帝，統治四天下數千百世，功德積累圓滿，各種惡行都寂滅，各種善行都普遍匯聚，在世間成佛，獨自一人行走，在三界中最為尊貴。』 眾比丘聽聞佛經后歡喜，向佛陀行禮后離去。菩薩的普智度無極的修行，就像這樣明亮地施展。

English version: Afterwards, he would be reborn thirty-six times as the Emperor of the Trayastrimsa Heaven, possessing palaces of seven treasures, with food, clothing, and music arising naturally. Later, he would return to the world as a flying emperor, guided and attended by seven treasures: first, a purple-gold wheel; second, a bright moon pearl; third, a flying white elephant; fourth, a dark blue horse with red mane; fifth, a jade maiden as wife; sixth, a minister in charge of treasures; and seventh, a holy minister. Each matter numbered eighty-four thousand. The king had a thousand sons, all upright, pure, kind, and brave, each capable of withstanding a thousand men. At that time, the king governed the country with five teachings, without wronging the people: first, compassion and kindness, not killing, bestowing grace on all living beings; second, integrity and humility, not stealing, donating oneself to aid the masses; third, chastity and non-indulgence, not committing various desires; fourth, honesty and trustworthiness, not lying, with unembellished words; fifth, filial piety, not getting drunk, with actions free from blemish. At that time, there were no prisons, no use of whips or rods, the weather was favorable, the five grains were abundant, no disasters occurred, the world was peaceful, and the people of the four continents guided each other onto the right path. Believing in good deeds would bring blessings, and doing evil would bring severe calamities, and after death, all would ascend to heaven, with none falling into the three evil paths.' The Buddha told the monks, 'In my past life, I practiced the four immeasurable minds, and after seven years of effort, I could become the King of Brahma above, and Sakra below, and return to the world as a flying emperor, ruling the four continents for thousands of lifetimes. My merits and virtues accumulated to perfection, all evil deeds were extinguished, all good deeds were universally gathered, and I became a Buddha in the world, walking alone, the most honored in the three realms.' The monks, hearing the sutra, rejoiced, bowed to the Buddha, and departed. The Bodhisattva's universal wisdom and boundless practice are manifested as such.

The Eighth Scroll of the Six Perfections Sutra