T03n0153_菩薩本緣經

大正藏第 03 冊 No. 0153 菩薩本緣經

No. 153

菩薩本緣經卷上

僧伽斯那撰

吳月支優婆塞支謙字恭明譯

毗羅摩品第一

若心狹劣者，　　雖多行佈施， 受者不清凈，　　故令果報少； 若行惠施時，　　福田雖不凈， 能生廣大心，　　果報無有量。

我昔曾聞：

過去有王，名地自在，受性暴惡，好行征伐。時，有小國八萬諸王，首戴寶冠常來朝侍；其王口惡，身行無善，常為非法侵陵他境。王有輔相——大婆羅門，修清凈行，智人所贊，口言柔軟，不宣粗惡，有所造作，能速成辦，面目端嚴，為世所敬，四毗陀典靡不綜練；諸婆羅門所有經論，通達解了無有遺余。

是時，輔相年已衰邁，遇病未久，奄爾即亡。王及人民聞其終歿，悉生懊惱，思慕難忍。時，王思念不去須臾，即為臣民而說偈言：

「如何此大地，　　一旦無人治， 如海無主船，　　隨風而東西。 我所尊敬者，　　出家已成就， 口善言柔軟，　　常能利益世。 如何便終歿，　　令我心惱悶， 猶如無燈明，　　而入于闇室。」

爾時，諸臣即白王言：「唯愿大王寬意莫愁，勿謂國中更無有任為輔相者。是法婆羅門雖覆命終，其子年幼聰明黠慧，顏貌端正世無及者；發言柔軟悅可眾心，修行忍辱心常寂靜，無有憍慢貢高自大，博學多聞無書不綜，利益眾生猶如梵王，名毗羅摩。唯愿大王，即命此人以為輔相。」

時王答言：「彼若有子如汝說者，我從昔來所未曾聞

現代漢語譯本 《菩薩本緣經》捲上 僧伽斯那 撰 吳月支優婆塞支謙字恭明 譯 若心胸狹隘卑劣，即使做了很多佈施，接受者若不清凈，也會導致果報很少；如果行佈施時，即使福田不清凈，但能生起廣大的心，果報也會無量。 我過去曾聽聞： 過去有一位國王，名叫地自在，性情暴虐，喜歡發動戰爭。當時，有八萬個小國的國王，頭戴寶冠，經常來朝拜侍奉；這位國王言語惡劣，行為不善，經常以非法手段侵略他國領土。國王有一位輔相——大婆羅門，修行清凈，為智者所稱讚，言語柔和，不說粗暴惡語，做事能迅速完成，容貌端正，為世人所敬重，精通四部《吠陀》經典；所有婆羅門的經論，都通達瞭解，沒有遺漏。 當時，輔相年事已高，生病不久，就突然去世了。國王和人民聽到他去世的訊息，都感到懊惱悲傷，思念難忍。當時，國王思念他片刻不離，就為臣民說了偈語： 『如何這大地，一旦無人治理，就像沒有主人的船，隨風東西飄蕩。我所尊敬的人，出家修行已成就，言語善良柔和，常常能利益世人。為何突然去世，令我心中煩悶，就像沒有燈光，而進入黑暗的房間。』 這時，大臣們就對國王說：『希望大王寬心不要憂愁，不要認為國內再沒有能擔任輔相的人了。這位法婆羅門雖然去世了，他的兒子年紀雖小卻聰明機敏，容貌端正世上無人能比；說話柔和，能使眾人喜悅，修行忍辱，內心常常平靜，沒有驕傲自大，博學多聞，沒有不精通的書籍，利益眾生就像梵天一樣，名叫毗羅摩。希望大王，立即任命此人擔任輔相。』 當時國王回答說：『如果他有兒子像你們說的那樣，我從前就從未聽說過。』

English version The Sutra of the Bodhisattva's Past Lives, Volume 1 Composed by Sanghasena Translated by Upasaka Zhi Qian of Yuezhi, with the courtesy name Gongming, of the Wu Dynasty Chapter 1: Vīrama If the mind is narrow and inferior, even if one performs many acts of charity, if the recipient is not pure, the resulting karmic reward will be small; if one practices giving with a vast mind, even if the field of merit is not pure, the karmic reward will be immeasurable. I once heard: In the past, there was a king named Earth Sovereign, who was violent and fond of warfare. At that time, there were eighty thousand kings of small countries, wearing jeweled crowns, who regularly came to pay homage and serve him. This king was foul-mouthed and did not act virtuously, often invading other territories by illegal means. The king had a minister—a great Brahmin—who practiced pure conduct, was praised by the wise, spoke softly, did not utter harsh words, was able to accomplish tasks quickly, had a dignified appearance, was respected by the world, and was well-versed in the four Vedas; he understood all the Brahmin scriptures and treatises without any omissions. At that time, the minister was old and, after a brief illness, suddenly passed away. The king and the people, upon hearing of his death, were all distressed and grieved, finding their longing unbearable. The king, thinking of him constantly, spoke the following verses to his ministers and people: 'How can this great earth, once without a ruler, be like a ship without a captain, drifting east and west with the wind? The one I respected, who had left home and attained enlightenment, spoke kindly and softly, and always benefited the world. Why did he suddenly pass away, causing my heart to be troubled, like entering a dark room without a lamp?' At that time, the ministers said to the king, 'May Your Majesty be at ease and not worry, do not think that there is no one else in the country who can serve as minister. Although this Dharma Brahmin has passed away, his son is young but intelligent and clever, with a dignified appearance that is unmatched in the world; he speaks softly, pleasing everyone, practices patience, his mind is always calm, he is without arrogance or pride, is learned and knowledgeable, and there is no book he does not understand, benefiting all beings like Brahma, and his name is Vīrama. May Your Majesty immediately appoint this person as minister.' The king then replied, 'If he has a son as you describe, I have never heard of it before.'

---

。」

臣復言：「大王！是婆羅門子常求正法離於邪法，愛護己法未能為人。」

王即答言：「子若是才人，何得違毀先人家法，若離先業則不得名求正法者，是人先父常以正法佐吾治國，能令吾等遠離眾惡，雖作如是治國治務，終不破失婆羅門法，如其彼人如汝說者，便可召來。」

諸臣奉命，即遣使者，召毗羅摩，將詣王所。到已就坐，斂容而踞，說如是言：「大王！今日以何因緣而見顧命？」

王即答言：「汝不知耶！我之薄祐，汝父輔相不幸薨殞，大地傾喪人民擾動，我為之憂，其心迷悶。」

時，毗羅摩即白王言：「夫愛別離非王獨有如此，皆是有為法相也。大王昔來不曾聞耶！若天、龍、鬼神、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽、沙門、婆羅門，若老若少，悉無得離是終歿者。大王！一切眾生決定有之。大王！譬如火性悉能燒然一切之物，無常之法亦復如是，悉能壞滅一切眾生。王不知耶！是老、病、死，能喪眾生，如四衢道頭華果之樹，常為多人之所抖擻。大王！譬如駃河常流不停，眾生壽命亦復如是；大王！如金翅鳥投龍宮中，搏撮諸龍而食啖之；亦如師子在獐鹿群威猛；一切眾生在三界中流回，死法亦復如是。大王！如是死法，非以親近財貨求贖軟言誘恤而可得脫，亦不可以四兵威力逼迫御之，令其退散，如是死法決定而有，是眾生常法。以是義故，大王於此不應生憂。」

時，王聞已心生歡喜，復向諸臣說如是言：「未曾有也，如是童子，年雖幼稚乃說先宿耆舊之言

臣子又說：『大王！這個婆羅門之子常常尋求正法，遠離邪法，愛護自己的法門，不能為他人所用。』 國王立即回答說：『如果這孩子是個人才，怎麼能違背毀壞先人的家法呢？如果離開先人的事業，就不能稱作是尋求正法的人。這個人（毗羅摩）的父親常常用正法輔佐我治理國家，能使我們遠離各種罪惡。雖然他這樣做來治理國家事務，最終也沒有破壞婆羅門的法。如果他像你們說的那樣，就可以把他召來。』 各位大臣接受命令，立即派遣使者，召來毗羅摩，帶到國王那裡。他到了之後就坐下，收斂容貌端坐著，這樣說道：『大王！今天因為什麼緣故而召見我呢？』 國王立即回答說：『你不知道嗎！我福薄命淺，你的父親輔佐我，不幸去世了，大地傾覆，人民動盪，我為此憂愁，內心迷茫。』 當時，毗羅摩就對國王說：『愛別離的痛苦不是大王您獨有的，這都是有為法的現象啊。大王您以前沒有聽說過嗎！無論是天、龍、鬼神、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽、沙門、婆羅門，無論是年老還是年少，都不能逃脫最終的死亡。大王！一切眾生都必定會經歷死亡。大王！譬如火的本效能夠燃燒一切東西，無常的法則也是這樣，能夠毀滅一切眾生。大王您不知道嗎！衰老、疾病、死亡，能夠奪走眾生的生命，就像四通八達的路口，開花的果樹，常常被很多人搖晃。大王！譬如奔流的河流不停地流動，眾生的壽命也是這樣；大王！就像金翅鳥飛入龍宮，捕捉吞食各種龍；也像獅子在獐鹿群中威猛無比；一切眾生在三界中輪迴，死亡的法則也是這樣。大王！像這樣的死亡法則，不是用親近的財物求贖，用軟言安慰就可以逃脫的，也不是用四種兵器的威力逼迫抵禦，讓它退散的，像這樣的死亡法則必定存在，是眾生的常法。因為這個道理，大王您不應該為此憂愁。』 當時，國王聽了之後，內心感到歡喜，又對各位大臣說：『真是前所未有啊，這樣的孩子，年紀雖然幼小，卻能說出先輩耆老的話。』

The minister further said, 'Your Majesty! This Brahmin's son constantly seeks the true Dharma, stays away from evil practices, cherishes his own Dharma, and is unable to serve others.' The king immediately replied, 'If this child is talented, how can he violate and destroy the ancestral family laws? If he abandons his ancestors' work, he cannot be called a seeker of the true Dharma. This person's (Viram's) father often assisted me in governing the country with the true Dharma, enabling us to stay away from all kinds of evils. Although he did this to manage state affairs, he ultimately did not violate the Brahmin's Dharma. If he is as you say, then he can be summoned.' The ministers accepted the order and immediately sent a messenger to summon Viram and bring him to the king. After he arrived, he sat down, composed his appearance, and said, 'Your Majesty! For what reason have you summoned me today?' The king immediately replied, 'Don't you know? My blessings are thin, your father, who assisted me, unfortunately passed away, the earth has collapsed, and the people are in turmoil. I am worried about this, and my heart is confused.' At that time, Viram said to the king, 'The pain of separation is not unique to Your Majesty; these are all phenomena of conditioned existence. Has Your Majesty not heard before? Whether it is gods, dragons, ghosts, asuras, gandharvas, garudas, kinnaras, mahoragas, shramanas, or Brahmins, whether old or young, none can escape ultimate death. Your Majesty! All living beings are destined to experience death. Your Majesty! Just as the nature of fire can burn everything, the law of impermanence is also like this, capable of destroying all living beings. Does Your Majesty not know? Old age, sickness, and death can take away the lives of living beings, like flowering fruit trees at the crossroads, often shaken by many people. Your Majesty! Like a rushing river that flows without stopping, the lifespan of living beings is also like this; Your Majesty! Like a garuda bird flying into the dragon palace, capturing and devouring various dragons; also like a lion being mighty among a herd of deer; all living beings revolve in the three realms, and the law of death is also like this. Your Majesty! Such a law of death cannot be escaped by seeking redemption with cherished possessions, or by comforting with soft words, nor can it be resisted by the power of the four kinds of armies, forcing it to retreat. Such a law of death is certain and is the constant law of living beings. For this reason, Your Majesty should not be worried about this.' At that time, after hearing this, the king felt joy in his heart and said to the ministers, 'It is unprecedented, such a child, although young in age, can speak the words of the elders.'

。」時，王即語毗羅摩言：「汝不知耶！汝之先父愛護于吾猶如赤子，是故我今感其恩重，憂愁迷悶；吾今輕弱頑嚚無智，如汝所說吾永無分，汝今若見垂顧矜哀，愿先承嗣纂繼家業，我當誠心盡壽歸依。」

時，毗羅摩即作是念：「我今如何一旦對至，今聞此言莫知所作，猶如羸人步涉高山。」復作是念：「今者，承嗣毗輔國政，于諸人民雖多利益，然我所修純善之法則為虧損。君治國土稱萬姓心，當有無量諸過患事，所謂刑罰，劫奪他財威陵天下，或擯或驅，要當隨王行如是法，若行正法，我善則損；今我若故修行善法，則不上稱大王聖懷，若稱王法，善法日衰。」

作是念時，王復白言：「大師今日何所思慮？」

時，毗羅摩即答王言：「我今所念，當以何術令王身及國人民悉得利益無諸衰耗，亦復思惟王與國人福德過患，若先行善後行於惡，則不名人。大王！寧為實語，而作怨憎；不為諂言，而作親厚；寧說正法，墮于地獄；不說邪諂，生於天上。大王！我今思惟籌量是事。大王！若有人能思惟是義，當知是人則能利益一切眾生。」

王聞是語，心生歡喜，復作是言：「大師！我等若能如是行法，所修善法，則為不損。」

時，毗羅摩即奉王命纂承先父輔相之業，然後漸漸勸化，是王及八萬四千小王修持正法；亦令其國所有人民，背舍遠惡，不貪五欲。時王修行無量善法，如毗羅摩等無差別也。時毗羅摩見王如是，心生歡喜而作是言：「我今已為修治國土，然我善法無所衰損

現代漢語譯本：這時，國王對毗羅摩說：『你不知道嗎！你的父親愛護我如同愛護自己的孩子，因此我如今感念他的恩情深重，憂愁迷茫；我如今輕率軟弱、愚鈍無知，正如你所說，我永遠沒有資格繼承王位。你如果能垂憐我，希望你先繼承家業，我將誠心盡力終身歸順於你。』 這時，毗羅摩心中想：『我如今如何能立刻答應呢？現在聽到這些話，不知該如何是好，就像一個虛弱的人要攀登高山一樣。』他又想：『如今，如果我繼承王位輔佐國政，雖然對人民有很多好處，但我所修行的純善法則就會有所虧損。君王治理國家要順應萬民的心意，必然會有無數的過患，比如刑罰、搶奪他人財產、威壓天下，或者放逐或者驅趕，我必須跟隨國王施行這樣的法令。如果我施行正法，我的善行就會受損；如果我堅持修行善法，就不能符合大王的心意；如果順應王法，善法就會日益衰退。』 當他這樣想的時候，國王又問：『大師，你今天在思考什麼呢？』 這時，毗羅摩回答國王說：『我正在思考，用什麼方法才能使國王和國家人民都得到利益而沒有衰敗，也在思考國王和人民的福德和過患。如果先做善事後做惡事，就不能稱之為好人。大王！寧可說實話而招致怨恨，也不要說諂媚的話而獲得親近；寧可說正法而墮入地獄，也不要說邪惡的諂媚之言而生於天上。大王！我正在思考衡量這些事情。大王！如果有人能夠思考這些道理，應當知道這個人就能利益一切眾生。』 國王聽了這些話，心中歡喜，又說：『大師！如果我們能夠這樣奉行正法，我們所修的善法就不會有所虧損。』 這時，毗羅摩就接受了國王的命令，繼承了他父親的輔相之職，然後漸漸勸化國王和八萬四千小王修行正法；也讓他的國家所有人民，背離邪惡，不貪戀五欲。當時國王修行了無量的善法，和毗羅摩一樣沒有差別。這時，毗羅摩看到國王這樣，心中歡喜，說道：『我如今已經治理好了國家，而我的善法也沒有任何衰減。』

English version: Then, the king said to Pi-lo-mo: 'Don't you know? Your father cherished me as if I were his own child. Therefore, I am now deeply grateful for his kindness, and I am troubled and confused. I am now frivolous, weak, foolish, and ignorant. As you said, I will never be qualified to inherit the throne. If you can have compassion on me, I hope you will first inherit the family business, and I will sincerely and wholeheartedly submit to you for the rest of my life.' At this time, Pi-lo-mo thought in his heart: 'How can I agree immediately? Now that I hear these words, I don't know what to do, like a weak person trying to climb a high mountain.' He also thought: 'Now, if I inherit the throne and assist in governing the country, although it will benefit the people greatly, the pure and good principles I have cultivated will be diminished. A king who governs a country must follow the will of the people, and there will inevitably be countless faults, such as punishments, seizing other people's property, oppressing the world, or banishing or driving away. I must follow the king and implement such laws. If I practice the righteous law, my good deeds will be harmed; if I insist on practicing good deeds, I will not be able to meet the king's wishes; if I follow the king's law, good deeds will decline day by day.' While he was thinking this, the king asked again: 'Master, what are you thinking about today?' At this time, Pi-lo-mo replied to the king: 'I am thinking about what method can be used to benefit both the king and the people of the country without decline, and I am also thinking about the merits and faults of the king and the people. If one does good deeds first and then does evil deeds, one cannot be called a good person. Your Majesty! It is better to speak the truth and incur resentment than to speak flattering words and gain closeness; it is better to speak the righteous law and fall into hell than to speak evil flattery and be born in heaven. Your Majesty! I am thinking and weighing these matters. Your Majesty! If someone can think about these principles, it should be known that this person can benefit all living beings.' When the king heard these words, he was delighted and said: 'Master! If we can practice the law in this way, the good deeds we cultivate will not be diminished.' At this time, Pi-lo-mo accepted the king's order and inherited his father's position as assistant minister. Then, he gradually persuaded the king and the eighty-four thousand small kings to practice the righteous law; he also caused all the people of his country to turn away from evil and not be greedy for the five desires. At that time, the king practiced countless good deeds, and there was no difference between him and Pi-lo-mo. At this time, Pi-lo-mo saw the king like this, and he was happy in his heart and said: 'I have now governed the country well, and my good deeds have not diminished at all.'

。」復作是念：「我今當以何等因緣勸諸眾生，悉令安住阿耨多羅三藐三菩提道。然諸眾生受性不同，或欲聞法、或貪財貨、或嗜五欲、或樂愛語、或好憒鬧多人親附、或好隨逐善人之行、或樂多愛心無厭足。我今幸有大智方便，悉能攝取一切眾生，安止住于阿耨多羅三藐三菩提，我亦復有餘方便。譬如日出，雖能照了一切天下，然不能為盲者作明；我亦如是，雖復能為一切眾生說無上道，然不能為無慧目者而作利益。我今復當以衣服、飲食而給足之，令其飽滿，心歡喜已，然後復當爲之說法，令其信受。」

時，毗羅摩思是義已，即至王所，作如是言：「我今已為無量眾生作法事已。聚集三法，所謂修行正法，聚集錢財所愿成就，則令一切國土安樂無有怨仇，正法增長猶如初月，好名流佈八方上下。唯愿大王，聽我修行無上正法。」

爾時，大王聞是語已，心生驚喜，衣毛為豎，白言：「大師！諸欲所作，愿具告敕。」

毗羅摩言：「我今欲作一切大施，施中所須愿為我辦。爾時大王即于城外，安曠之處莊嚴施場，唯愿大王，善言誘喻，諸作使者無令於我而生瞋恨；爾時大王及給使者，皆悉歡喜敬意，供辦飲食所須；尋于諸方擊鼓宣令，若諸眾生凡有所須——衣服、飲食、臥具、醫藥、象馬、車乘香華、瓔珞、末香、涂香、舍宅、燈明悉來集此，當相奉給。」復說偈言：

「我為利益，　　諸世間故， 隨諸眾生，　　所須之物， 乃至身體，　　手足肉血， 舍離之時，　　猶如草芥

現代漢語譯本：他又這樣想：『我現在應當用什麼因緣來勸導眾生，使他們都能安住于無上正等正覺的道路上呢？然而眾生的根性各不相同，有的喜歡聽法，有的貪圖財物，有的嗜好五欲，有的喜歡聽好話，有的喜歡熱鬧，喜歡很多人親近，有的喜歡追隨善人的行為，有的貪愛無厭。我如今幸有大智慧和方便，能夠攝取一切眾生，使他們安住于無上正等正覺。我還有其他方便。譬如太陽出來，雖然能夠照耀整個天下，卻不能為盲人帶來光明；我也是這樣，雖然能夠為一切眾生宣說無上之道，卻不能為沒有智慧之眼的人帶來利益。我現在應當用衣服、飲食來滿足他們，讓他們飽足，心生歡喜之後，再為他們說法，使他們信受。』 當時，毗羅摩思考完這些道理后，就去見國王，這樣說道：『我如今已經為無量眾生做了法事。我聚集了三種法，即修行正法，聚集錢財，使願望成就，這樣就能使一切國土安樂，沒有怨仇，正法增長如同初月，好名聲流佈四面八方。希望大王允許我修行無上正法。』 當時，大王聽到這些話后，心中驚喜，汗毛都豎了起來，說道：『大師！您想做什麼，請儘管吩咐。』 毗羅摩說：『我現在想做一切大布施，佈施所需之物希望您能為我準備。』當時，大王就在城外開闊的地方佈置了佈施的場所，並說道：『希望大王好好勸導，讓那些使者不要對我產生嗔恨。』當時，大王和使者都非常歡喜，恭敬地準備了飲食所需。隨即在各處敲鼓宣告：『如果眾生有任何需要——衣服、飲食、臥具、醫藥、象馬、車乘、香花、瓔珞、末香、涂香、房屋、燈火，都來這裡聚集，當一一奉給。』他又說了偈語： 『我爲了利益，爲了世間一切，隨順眾生，所需之物，乃至身體，手足肉血，舍離之時，猶如草芥。』

English version: He then thought, 'By what means should I now persuade all beings to abide in the path of Anuttara-samyak-sambodhi? However, beings have different natures. Some desire to hear the Dharma, some are greedy for wealth, some are addicted to the five desires, some like to hear kind words, some like crowds and many people around them, some like to follow the actions of good people, and some are insatiably greedy. I am fortunate to have great wisdom and skillful means to gather all beings and settle them in Anuttara-samyak-sambodhi. I also have other means. For example, when the sun rises, although it can illuminate the whole world, it cannot bring light to the blind. It is the same with me. Although I can preach the supreme path to all beings, I cannot benefit those who have no eyes of wisdom. I should now provide them with clothing and food to satisfy them. After they are full and happy, I will then preach the Dharma to them so that they may believe and accept it.' At that time, after Vīramati had pondered these ideas, he went to the king and said, 'I have now performed Dharma activities for countless beings. I have gathered three things: practicing the true Dharma, accumulating wealth to fulfill wishes, so that all lands may be peaceful without enemies, and the true Dharma may grow like the new moon, with a good reputation spreading in all directions. I hope that Your Majesty will allow me to practice the supreme Dharma.' At that time, when the king heard these words, he was overjoyed, his hair stood on end, and he said, 'Master! Whatever you wish to do, please command me.' Vīramati said, 'I now wish to perform a great act of giving. I hope you will prepare what is needed for the giving.' At that time, the king set up a giving place in an open area outside the city and said, 'I hope Your Majesty will give good advice so that the messengers will not harbor anger towards me.' At that time, the king and the messengers were all very happy and respectfully prepared the necessary food and drink. Then, they beat drums in all directions to announce, 'If any beings have any needs—clothing, food, bedding, medicine, elephants, horses, carriages, incense, flowers, necklaces, powdered incense, scented ointment, houses, or lamps—come here and gather, and they will be given to you.' He also spoke a verse: 'For the benefit, of all in the world, according to the needs, of all beings, even my body, hands, feet, flesh, and blood, when the time comes to give them away, it will be like discarding grass and weeds.'

。 汝等若受，　　是供養時， 則當一心，　　思惟善法； 受供養已，　　不應貪著， 當以善法，　　利益一切。 若以我力，　　能速涅槃， 以為眾生，　　流轉生死。 是故久住，　　不取涅槃， 無量眾生，　　墮老死獄， 我欲拔之，　　永離遠離。」

時，毗羅摩菩薩摩訶薩所設供具，令無量百千萬億眾生，隨意所須悉得充足，善言說法：「諸大德！我今忘身以憂汝身，汝等今已受我供養。好自利益當觀正法，若死至時雖有父母、妻子、親族無量財寶，不能令命住一念頃，及其命盡獨至他世；父母、妻子、親族財寶無隨去者，唯有業行不能捨離。」復為大眾而說偈言：

「為父母親族，　　修行于惡法， 命終墮三趣，　　無有隨逐者。 於今現在世，　　若受苦惱時， 雖有父母兄，　　不能受少分。 況于未來世，　　而當有代者， 是故當一心，　　莫為他行惡。

「諸大德！汝等今身安隱無患，所謂衰老、肺病、欬逆、頭痛已無是病，當勤修行一切善法。」是毗羅摩菩薩摩訶薩，以二攝法攝取眾生，所謂財法：滿九十日過夏已訖奉施嚫愿。所謂金盤具足八萬盛以銀粟、八萬銀盤盛以金粟、八萬小牛、八萬乳牛悉從一犢，是一一牛乳日一斛，純以白疊纏覆其身，金角銀蹄莊嚴映飾；八萬童女形體端正，金寶瓔珞以自莊嚴，一一女人有一侍女，供給使令令皆凈潔，是諸女人各有一床，或金、或銀、琉璃頗梨、象牙、香木，種種茵蓐以敷其上；牛車八萬、象馬八萬，及諸倉庫，錢財珍寶不可稱計

現代漢語譯本：你們如果接受供養，在接受供養時，應當一心一意地思考善法；接受供養后，不應該貪戀執著，應當用善法利益一切眾生。如果憑藉我的力量，能夠迅速進入涅槃，我卻爲了眾生，繼續在生死中流轉。因此我長久住世，不取涅槃，因為無量眾生，都墮入了衰老和死亡的牢獄，我想要把他們拔救出來，永遠讓他們遠離這些痛苦。」 當時，毗羅摩菩薩摩訶薩所提供的供養品，讓無量百千萬億的眾生，隨意所需都能得到滿足，並善巧地說法：『各位大德！我現在忘記自身，而憂慮你們的身體，你們現在已經接受了我的供養。要好好地利益自己，應當觀察正法，如果死亡來臨，即使有父母、妻子、親族和無量的財寶，也不能讓生命停留片刻，當生命結束時，只能獨自前往來世；父母、妻子、親族和財寶都不能隨之而去，只有自己的業行無法捨棄。』他又為大眾說了偈語： 『爲了父母親族，修行惡法，命終後會墮入三惡道，沒有誰能跟隨。在今生，如果遭受痛苦，即使有父母兄弟，也不能分擔絲毫。更何況在未來世，又怎麼會有代替受苦的人呢？所以應當一心一意，不要爲了他人而行惡。』 『各位大德！你們現在身體安穩沒有疾病，像衰老、肺病、咳嗽、頭痛這些病都沒有了，應當勤奮修行一切善法。』這位毗羅摩菩薩摩訶薩，用兩種攝受法來攝取眾生，即財施和法施：在九十天過完夏季之後，奉獻佈施的願望。他準備了金盤八萬個，盛滿銀粟；銀盤八萬個，盛滿金粟；小牛八萬頭，乳牛八萬頭，每頭乳牛都只產一頭小牛，每頭乳牛每天產一斛牛奶，用白色的細布纏繞覆蓋牛身，用金角銀蹄裝飾；童女八萬名，容貌端正，用金銀珠寶瓔珞裝飾自己，每個女人都有一名侍女，負責供給使喚，都非常乾淨整潔，這些女人每人都有床，有的用金、有的用銀、琉璃、頗梨、象牙、香木等製成，上面鋪著各種各樣的褥子；還有牛車八萬輛、象馬八萬匹，以及倉庫里數不清的錢財珍寶。

English version: 'If you receive, when it is time for offerings, then you should wholeheartedly contemplate good dharmas; having received offerings, you should not be greedy or attached, but should use good dharmas to benefit all beings. If by my power, I could quickly enter Nirvana, I would instead, for the sake of sentient beings, continue to transmigrate in birth and death. Therefore, I dwell long, not taking Nirvana, because countless beings have fallen into the prison of old age and death, and I wish to pull them out, to forever free them from these sufferings.' At that time, the offerings provided by Bodhisattva Vīramati, allowed countless hundreds of thousands of millions of beings to have all their needs fulfilled, and he skillfully preached the Dharma: 'Virtuous ones! I now forget myself and worry about your bodies, and you have now received my offerings. You should benefit yourselves well, and contemplate the true Dharma. If death arrives, even if you have parents, wives, relatives, and countless treasures, they cannot make your life stay for even a moment. When your life ends, you will go alone to the next life; parents, wives, relatives, and treasures cannot go with you, only your karmic actions cannot be abandoned.' He then spoke a verse for the assembly: 'For the sake of parents and relatives, practicing evil dharmas, after death, one will fall into the three evil realms, and no one will follow. In this present life, if one suffers, even if one has parents and siblings, they cannot share even a small portion. How much more so in the future life, how can there be anyone to take one's place? Therefore, you should be single-minded, and not do evil for others.' 'Virtuous ones! Your bodies are now peaceful and without illness, such as old age, lung disease, coughing, and headaches, these illnesses are gone. You should diligently practice all good dharmas.' This Bodhisattva Vīramati, used two methods of gathering beings, namely material giving and Dharma giving: after ninety days, having completed the summer retreat, he offered the wish of giving. He prepared eighty thousand gold plates filled with silver grains; eighty thousand silver plates filled with gold grains; eighty thousand calves; eighty thousand milk cows, each cow having only one calf, each cow producing one 'hu' of milk per day, their bodies covered with white silk, adorned with golden horns and silver hooves; eighty thousand maidens with beautiful appearances, adorned with gold and jeweled necklaces, each woman having a maidservant, providing service, all being clean and pure. Each of these women had a bed, some made of gold, some of silver, lapis lazuli, crystal, ivory, or fragrant wood, with various kinds of mats laid on top; eighty thousand ox carts, eighty thousand elephants and horses, and countless treasures and jewels in the storehouses.

。如是等物悉莊嚴已，而作是念：「今是施物將無少耶？」

爾時，菩薩為諸婆羅門說如是言：「汝等當知，我今集聚如是種種金銀、女人、車乘、象馬、倉谷、珍寶，正為汝等，幸可少時寂然無言，聽我所愿，然後隨意共分而去。」

爾時，一切諸婆羅門寂然無聲。是時，菩薩為諸眾生自諫其心：「汝心所作常求果報，猶如獼猴入于稠林。」而說偈言：

「我今所佈施，　　普為諸眾生， 如是之佈施，　　實不望其報。 愿悉施眾生，　　等受于快樂， 以汝貪善故，　　久在於天上， 亦以貪惡故，　　久住于地獄。 復以貪著故，　　作此大施主， 或作貧窮人，　　或行於大施， 或時以自在，　　守財而慳貪， 或以自在故，　　自墜于貧苦。 或復以縱逸，　　久在於生死， 輪轉無窮已，　　猶如輪轉地。 我在久遠來，　　隨順敬事汝， 雖作如是事，　　不能今汝喜， 汝令當安住，　　不動寂靜中， 我今所佈施，　　悉為諸眾生。」

爾時，毗羅摩菩薩即以右手執持澡灌，以大慈悲熏修其心，憐愍一切諸眾生故，涕泣流淚而作是念：「我今所施，不為梵王、摩醯首羅、釋提桓因，假使更有勝是三者，亦不悕求；唯求佛道，欲利眾生斷諸煩惱。我今當捨己身、妻子、奴婢、僕使、珍寶、舍宅，唯求解脫，不求生死

像這樣把所有東西都裝飾好后，他心想：『現在要佈施的東西會不會太少了呢？』 那時，菩薩對婆羅門們說：『你們應當知道，我今天聚集了這麼多金銀、女人、車乘、象馬、穀倉、珍寶，正是爲了你們。希望你們能暫時安靜下來，聽我說完我的願望，然後就可以隨意分取這些東西離開了。』 那時，所有的婆羅門都安靜下來，沒有發出聲音。這時，菩薩爲了眾生而自我勸誡內心：『你的心所做的事情總是追求回報，就像猴子進入茂密的樹林一樣。』於是說了偈語： 『我今天所佈施，普遍爲了眾生，這樣的佈施，實在不期望回報。 愿把一切都施給眾生，讓他們平等地享受快樂，因為你貪戀善，所以長久地在天上，也因為你貪戀惡，所以長久地住在地獄。 又因為你貪著，所以有時成為大施主，有時成為貧窮的人，有時行大布施，有時因為自在而守財吝嗇，有時因為自在而讓自己陷入貧困。 有時因為放縱，長久地在生死中，輪轉沒有窮盡，就像輪子轉動一樣。 我從很久以前，就順從你、敬奉你，即使做了這些事，也不能讓你高興，你應當安住在不動寂靜之中，我今天所佈施，都是爲了眾生。』 那時，毗羅摩菩薩就用右手拿著澡罐，用大慈悲心熏修自己的心，憐憫一切眾生，流著眼淚心想：『我今天所佈施，不是爲了梵天、摩醯首羅、釋提桓因，即使有比這三者更殊勝的，我也不希求；我只求佛道，想要利益眾生，斷除一切煩惱。我今天應當捨棄自身、妻子、奴婢、僕人、珍寶、房屋，只求解脫，不求生死。』

Having adorned all things in this manner, he thought, 'Could it be that the things I am about to give are too few?' At that time, the Bodhisattva said to the Brahmins, 'You should know that I have gathered all these gold, silver, women, carriages, elephants, horses, granaries, and treasures for you. I hope you can be quiet for a moment and listen to my wish, and then you can freely divide these things and leave.' At that time, all the Brahmins became silent and made no sound. Then, the Bodhisattva admonished his own heart for the sake of all beings, saying, 'Your heart always seeks rewards for what it does, like a monkey entering a dense forest.' And he spoke in verse: 'What I give today, is universally for all beings, such giving, I truly do not expect any reward. I wish to give everything to all beings, so that they may equally enjoy happiness, because you are greedy for good, you have long been in the heavens, and because you are greedy for evil, you have long dwelt in hell. And because you are attached, sometimes you become a great benefactor, sometimes a poor person, sometimes you give great alms, sometimes you are free and hoard wealth, sometimes you are free and fall into poverty. Sometimes because of indulgence, you have long been in the cycle of birth and death, endlessly revolving, like a wheel turning. From a long time ago, I have followed and served you, even if I have done these things, I cannot make you happy, you should dwell in stillness and tranquility, what I give today, is all for the sake of all beings.' At that time, Bodhisattva Viroma held the water vessel in his right hand, cultivated his mind with great compassion, and out of pity for all beings, wept tears and thought, 'What I give today is not for Brahma, Mahesvara, or Sakra, even if there were someone more superior than these three, I would not seek it; I only seek the path of Buddhahood, wanting to benefit all beings and cut off all afflictions. Today I should give up my body, wife, slaves, servants, treasures, and houses, only seeking liberation, not seeking birth and death.'

。我今所施柔軟女人，愿諸眾生於未來世，悉得斷除所有貪慾；今我所施五種牛味，愿諸眾生，于未來世常能惠施他人法味；今我所施如是敷具，愿諸眾生，于未來世悉得如來金剛坐處；我今所施種種珍寶，愿諸眾生，于未來世悉得如來七菩提寶。」作是語已，從上坐所循行澡水，而水不下，猶如慳人不肯佈施。

爾時，菩薩即作是念：「今此澡水何緣不下？」復作是念：「將非我願，未來之世不得成耶？誰之遮制令水不下，將非此中無有大德，其餘不應受我供耶？或我所施不周普耶？或是我僕使不歡喜耶？將非此中有殺生耶？我今定知不困眾生，我今所施亦是時施，亦不觀採是受非受。而此灌水何緣不下？」

爾時，菩薩見婆羅門為此諸女生貪嫉心，而起瞋恨，各各說言：「彼女端正，我應取之，汝不應取。彼牛肥壯，我應取之，汝不應取。」金銀盤粟，乃至珍寶，亦復如是。

爾時，菩薩見諸婆羅門貪心諍物，互相瞋恚，即作是言：「是諸受者，貪慾、瞋恚、愚癡、亂心不能堪受，如是供養如車軸折，輻輞破壞不任運載，我亦如是。種子良善而田薄惡，以此受者，心不善故令是澡水不肯流下，我今雖作如是佈施，亦無有人教我令發阿耨多羅三藐三菩提心，而我自為一切眾生故發是心。今當自試，若我審能愍眾生者，灌水當下。」即以左手執罐瀉之，水即流下菩薩右手。

諸婆羅門見是事已，各生慚愧，離所施物修行梵行，諸婆羅門尋共稽首，求請菩薩以為和尚

現代漢語譯本：我今天佈施這些柔軟的衣物給女人，愿一切眾生在未來世，都能斷除所有的貪慾；今天我佈施這五種牛的美味，愿一切眾生，在未來世常常能夠惠施他人佛法的滋味；今天我佈施這些臥具，愿一切眾生，在未來世都能得到如來的金剛座；我今天佈施種種珍寶，愿一切眾生，在未來世都能得到如來的七菩提寶。』說完這些話后，他從座位上起身，用澡水洗手，但是水卻不往下流，就像吝嗇的人不肯佈施一樣。 這時，菩薩就想：『現在這澡水為什麼不往下流呢？』又想：『難道是我的願望，未來世不能實現嗎？是誰在阻礙讓水不往下流，難道是這裡沒有大德，其他人不應該接受我的供養嗎？或者是我佈施的不夠普遍嗎？或者是我的僕人不高興嗎？難道這裡有殺生嗎？我確定我沒有困擾眾生，我今天所佈施的也是適時的佈施，也不分別誰應該接受誰不應該接受。但是這灌水為什麼不往下流呢？』 這時，菩薩看到婆羅門因為這些女子而生起貪嫉之心，並且生起嗔恨，各自說：『那個女子端正，我應該娶她，你不應該娶。那頭牛肥壯，我應該取它，你不應該取。』金銀盤粟，乃至珍寶，也是這樣。 這時，菩薩看到這些婆羅門因為貪心爭奪財物，互相嗔恨，就說：『這些接受供養的人，貪慾、嗔恨、愚癡、心亂，不能夠承受，這樣的供養就像車軸斷裂，車輪輻條損壞，不能夠運載一樣，我也是這樣。種子雖然良善，但是田地貧瘠，因為這些接受供養的人，心不善良，所以讓這澡水不肯流下，我今天雖然做了這樣的佈施，也沒有人教我發阿耨多羅三藐三菩提心，而我爲了所有眾生自己發了這樣的心。現在應當自己試驗一下，如果我真的能夠憐憫眾生，灌水就會流下。』於是用左手拿著罐子倒水，水就流到菩薩的右手上。 這些婆羅門看到這件事後，都感到慚愧，放棄所施之物，修行梵行，這些婆羅門隨即一起叩頭，請求菩薩作為他們的和尚。

English version: 'Today, I offer these soft garments to women, may all sentient beings in future lives be able to cut off all greed; today I offer these five flavors of cow's milk, may all sentient beings in future lives always be able to bestow upon others the taste of the Dharma; today I offer these bedding items, may all sentient beings in future lives be able to obtain the Vajra seat of the Tathagata; today I offer various treasures, may all sentient beings in future lives be able to obtain the seven Bodhi treasures of the Tathagata.' After saying these words, he rose from his seat and washed his hands with bathwater, but the water did not flow down, just like a miser who is unwilling to give. At this time, the Bodhisattva thought: 'Why is this bathwater not flowing down now?' He also thought: 'Could it be that my vows will not be fulfilled in the future? Who is obstructing the water from flowing down? Could it be that there are no virtuous ones here, and others should not receive my offerings? Or is it that my offerings are not universal enough? Or are my servants unhappy? Could it be that there is killing here? I am certain that I have not troubled sentient beings, and what I offer today is also timely, and I do not distinguish who should receive and who should not. But why is this water not flowing down?' At this time, the Bodhisattva saw the Brahmins developing jealousy and hatred for these women, each saying: 'That woman is beautiful, I should take her, you should not take her. That cow is fat, I should take it, you should not take it.' The same was true for gold and silver plates, grains, and even treasures. At this time, the Bodhisattva saw these Brahmins fighting over possessions out of greed, and hating each other, and said: 'These recipients, with their greed, hatred, ignorance, and confused minds, are unable to bear it. Such offerings are like a broken axle, with damaged spokes and rims, unable to carry a load, and I am the same. Although the seed is good, the field is poor. Because these recipients have unkind hearts, they cause the bathwater not to flow down. Although I have made such offerings today, no one has taught me to generate the mind of Anuttara-samyak-sambodhi, but I have generated this mind for the sake of all sentient beings myself. Now I should test myself. If I am truly able to have compassion for sentient beings, the water will flow down.' Then, he held the jar with his left hand and poured the water, and the water flowed onto the Bodhisattva's right hand. When the Brahmins saw this, they all felt ashamed, abandoned the offered items, and practiced pure conduct. The Brahmins then bowed their heads together, requesting the Bodhisattva to be their teacher.

。菩薩憐愍即便受之，教令修學四無量心，以是因緣命終即得生梵天上，令無量眾生髮阿耨多羅三藐三菩提心。菩薩摩訶薩行檀波羅蜜時，不見此是福田此非福田，亦不分別多親少疑。是故菩薩若佈施時，或多、或少、或好、或惡，應以一心清凈奉上，莫于受者生下劣心。

菩薩本緣經一切施品第二

一切諸菩薩，　　為利眾生故， 捨棄己身命，　　猶如草糞穢。

如我曾聞：

過去有王，名一切施；是王初生，即向父母說如是言：「我於一切無量眾生，尚能棄捨所重身命，況復其餘外物珍寶。」是故父母敬而重之，為立名字，字一切施。從其初生，身與行施，漸漸增長，譬如初月至十五日。其後不久父王崩背，即承洪業霸治國土，如法化民不抂萬姓，擁護自身不豫他事，終不侵陵他余鄰國。鄰國若故來討罰之，希能擒獲，救攝貧民給施以財，恭敬沙門婆羅門等。常以凈手施眾生食，口常宣唱與是人衣、與是人食、及與財寶，愛護是人、瞻視是人。

爾時，菩薩常行如是善佈施，時鄰國人民聞王功德，悉來歸化，其土充滿間無空處，猶如山頂暴漲之水，流注溝坑溪澗深處；亦如半月海水潮出，其國外來歸化之民，充滿側塞，亦復如是。其餘鄰國漸失人民，各生瞋恨，即共集議，當共往討。作是議已，尋嚴四兵來向其國。

爾時，邊方守禦之人，遠來白王：「鄰國怨賊今已相逼，猶如暴風黑雲惡雨。」王即告言：「卿等不應惱亂我心

現代漢語譯本：菩薩以憐憫之心接受佈施，並教導受施者修習四無量心。以此因緣，受施者命終后便能往生梵天，並使無量眾生髮起無上正等正覺之心。菩薩摩訶薩在行佈施波羅蜜時，不分別這是福田，那不是福田，也不分別親疏遠近。因此，菩薩在佈施時，無論佈施之物是多是少，是好是壞，都應以一心清凈地奉獻，不要對受施者產生輕視之心。 一切諸菩薩，爲了利益眾生，捨棄自己的身命，如同捨棄草糞污穢之物。 我曾聽聞： 過去有一位國王，名叫一切施。這位國王剛出生時，就對父母說：『我對於一切無量眾生，尚且能夠捨棄珍貴的生命，更何況是身外之物和珍寶呢？』因此，他的父母敬重他，為他取名為一切施。從他出生開始，他的身形和佈施的行為都逐漸增長，就像初月到十五日一樣。不久之後，他的父王去世，他繼承王位，治理國家，依法教化百姓，不冤枉任何一個人，保護自己，不參與其他事務，也從不侵犯其他鄰國。如果鄰國無故來攻打他，他希望能擒獲他們，救濟貧民，給予他們財物，恭敬沙門和婆羅門等。他經常用乾淨的手給眾生食物，口中常說：『給這個人衣服，給這個人食物，給這個人財寶，愛護這個人，照顧這個人。』 當時，菩薩經常行這樣的善佈施。鄰國的人民聽到國王的功德，都來歸附，他的國土充滿人民，沒有空隙，就像山頂暴漲的洪水，流向溝渠溪澗深處；也像半月海水漲潮一樣，從國外來歸附的人民，充滿擁擠，也是如此。其他鄰國逐漸失去人民，各自產生嗔恨，於是共同商議，要一起攻打他。商議完畢后，立即整頓軍隊，向他的國家進發。 當時，邊境的守衛人員，遠遠地來稟告國王：『鄰國的怨敵現在已經逼近，就像暴風、黑雲和惡雨一樣。』國王就告訴他們：『你們不應該擾亂我的心。』

English version: Bodhisattvas, with compassion, accept offerings and teach those who receive them to cultivate the four immeasurable minds. Through this cause, those who receive offerings are reborn in the Brahma heavens after death, and they inspire countless beings to develop the mind of Anuttara-samyak-sambodhi. When Bodhisattvas Mahasattvas practice the perfection of giving (Dana Paramita), they do not distinguish between fields of merit and non-fields of merit, nor do they differentiate between close and distant relationships. Therefore, when Bodhisattvas give, whether the offering is much or little, good or bad, they should offer it with a pure and single mind, and not harbor any contempt for the recipient. The Second Chapter on All Giving from the Bodhisattva's Past Lives Sutra All Bodhisattvas, for the benefit of sentient beings, give up their own lives as if discarding grass, dung, or filth. As I have heard: In the past, there was a king named All-Giving. When this king was first born, he said to his parents, 'I am able to give up my precious life for all countless beings, let alone external things and treasures.' Therefore, his parents respected him and named him All-Giving. From his birth, his physical form and his acts of giving gradually increased, like the moon from its first appearance to the fifteenth day. Not long after, his father, the king, passed away, and he inherited the throne, governing the country, teaching the people according to the law, not wronging anyone, protecting himself, not interfering in other matters, and never invading other neighboring countries. If neighboring countries attacked him without reason, he hoped to capture them, rescue the poor, give them wealth, and respect the Shramanas and Brahmins. He often used clean hands to give food to sentient beings, and his mouth often proclaimed: 'Give this person clothes, give this person food, give this person treasures, cherish this person, care for this person.' At that time, the Bodhisattva often practiced such good giving. The people of neighboring countries, hearing of the king's merits, all came to submit to him. His land was filled with people, with no empty space, like a flood of water from a mountain peak flowing into deep ditches and streams; also like the tide of the sea at half-moon, the people who came to submit from foreign countries were crowded and packed, just like that. The other neighboring countries gradually lost their people, and each developed resentment. They then gathered together and decided to attack him. After making this decision, they immediately prepared their troops and marched towards his country. At that time, the border guards came from afar to report to the king: 'The enemy from the neighboring countries is now approaching, like a storm, dark clouds, and heavy rain.' The king then told them: 'You should not disturb my mind.'

。」即說偈言：

「鄰國所以，　　來討我國， 正為人民，　　庫藏珍寶， 快哉甚善，　　當相施與， 我當舍之，　　出家學道。 多有國土，　　為五欲故， 侵奪人民，　　貯聚無厭， 當知是王，　　命終之後， 即墮地獄，　　畜生餓鬼。

「是故，我今不能為身侵害眾生，奪他財物以自免者。」

爾時，大臣及諸人民各作是言：「唯愿，大王！莫便捨去，臣等自能當御此敵，王且觀之，臣等今日當以五兵戟牟劍槊，奮擊此賊，足如暴風吹破雨雲。」

王即答言：「咄哉卿等！吾已久知，卿等於吾，生大愛護，尊重恭敬；亦知卿等勇健、難勝、雄猛、武略、策謀第一。但彼敵王今作此舉，都不為卿，正為吾耳。假使彼來不損卿等，何得乃生如是噁心？吾久知此，五盛陰身為眾箭鏑，卿不知耶？吾久為卿說，諸菩薩應于眾生生一子想，汝不應於他眾生所生瞋害心，畢定當知墮于地獄，是故應當一心修善。」當說是時，賊已來至，高聲大叫。

王聞聲已，即問群臣：「此是何聲？」

諸群臣寮各懷悲感，舉聲哀號，咸作是言：「惡賊無辜，多害人民，譬如惡雹傷害五穀，亦如猛火焚燒乾草，又如暴風吹拔大樹，又如師子殺害諸禽獸，怨賊殺害，亦復如是。」

爾時，諸臣不受王教，即各散出，莊嚴四兵便逆共戰。軍無主將，尋即退散，兵眾喪命，不可稱計

現代漢語譯本：於是，國王說了偈語： 『鄰國之所以，前來攻打我國， 正是爲了人民，以及國庫的珍寶。 好極了，太好了，應當把這些都施捨給他們。 我將捨棄這一切，出家修道。 許多國家的君主，爲了五欲的享受， 侵奪人民的財產，貪婪地聚斂，永不滿足。 應當知道這樣的國王，命終之後， 就會墮入地獄，或者轉生為畜生、餓鬼。 『因此，我今天不能爲了保全自身而傷害眾生，奪取他們的財物來使自己免於災禍。』 當時，大臣和人民都這樣說：『希望大王，不要輕易捨棄我們，我們自己能夠抵禦這些敵人，請大王觀看，我們今天將用各種兵器，奮力攻擊這些賊寇，就像暴風吹散烏雲一樣。』 國王回答說：『唉，你們這些人啊！我早就知道，你們對我，懷有深厚的愛護，尊重和恭敬；也知道你們勇猛、難勝、雄壯、武略、計謀都是一流的。但是敵國國王現在這樣做，並不是針對你們，而是針對我。假如他們來不損害你們，怎麼會產生這樣的惡念呢？我早就知道，這五蘊之身就像眾多的箭靶，你們不知道嗎？我早就對你們說過，菩薩應當對眾生生起如同對待自己孩子一樣的想法，你們不應該對其他眾生生起嗔恨之心，要知道這樣必定會墮入地獄，所以應當一心修善。』 當國王說這些話的時候，賊寇已經來到，高聲叫喊。 國王聽到聲音后，就問群臣：『這是什麼聲音？』 大臣們都感到悲傷，舉聲哀號，都這樣說：『這些惡賊無緣無故，殘害人民，就像冰雹傷害莊稼，又像猛火焚燒乾草，又像暴風吹倒大樹，又像獅子殺害禽獸，怨賊的殺害，也是如此。』 當時，大臣們不聽從國王的教誨，各自散開，裝備好軍隊就去迎戰。軍隊沒有主將，很快就潰散了，士兵死傷無數，無法計算。

English version: Then the king spoke in verse: 'The reason why the neighboring country, comes to attack our kingdom, Is precisely for the people, and the treasures in the treasury. Excellent, very good, these should all be given away. I shall abandon all this, and leave home to study the Way. Many rulers of countries, for the sake of the five desires, Invade the people's property, greedily accumulating, never satisfied. It should be known that such a king, after his life ends, Will fall into hell, or be reborn as an animal or a hungry ghost. 'Therefore, I cannot today harm sentient beings for the sake of preserving myself, and seize their wealth to save myself from disaster.' At that time, the ministers and the people all said: 'We hope, Your Majesty, do not easily abandon us, we ourselves can resist these enemies, please Your Majesty watch, today we will use all kinds of weapons, to fiercely attack these bandits, just like a storm blowing away the clouds.' The king replied: 'Alas, you people! I have long known, that you have deep love, respect and reverence for me; I also know that you are brave, invincible, valiant, your military strategies and plans are first-rate. But the enemy king is doing this now, not for you, but for me. If they come and do not harm you, how could they have such evil thoughts? I have long known that this body of the five aggregates is like many targets for arrows, don't you know? I have long told you that Bodhisattvas should have the same thought for all beings as they do for their own children, you should not have hatred for other beings, know that this will surely lead to hell, so you should wholeheartedly cultivate goodness.' As the king was saying these words, the bandits had already arrived, shouting loudly. After hearing the sound, the king asked his ministers: 'What is this sound?' The ministers all felt sorrow, raised their voices in lamentation, and all said: 'These evil bandits, without any reason, harm the people, just like hail damages crops, and like a fierce fire burns dry grass, and like a storm blows down big trees, and like a lion kills birds and beasts, the killing by the vengeful bandits is also like this.' At that time, the ministers did not listen to the king's teachings, and each scattered, equipped their troops and went to meet the enemy. The army had no commander, and quickly collapsed, the soldiers died and were injured in countless numbers.

。時，王登樓說如是言：「因惡欲故令人行惡，如是諸欲，猶如死屍行廁糞穢，如何為此而行惡耶！愚人貪國，興諍競心，猶如眾鳥競諍段肉，是諸眾生常有怨憎，謂老病死，云何不自觀察是怨，反更於他而生諍競？」一切施王思是義時，敵國怨王即入宮中。

王于爾時便從水竇逃入深山，至稠林中，得免怨賊。其地清凈，林木種種，華果無量，不可稱計；水清柔軟，八味具足，眾鳥鳧雁，禽獸難計。王見是已，心生歡喜，復作是言：「吾今真實得離家過患，無量眾生常為老病死怖逼惱，今得此處清凈安樂快不可言，此林乃是修悲菩薩之所住處，亦是破壞四魔之人堅固牢城，我今已得清潔洗浴、離眾垢故，我今與此眾鹿為伴，身心安隱極受上樂。」

爾時，怨王得其國已，即便唱令求覓本王：「若有能得一切施王，若殺、若縛將來至此，吾當重賞隨其所須，一切給與，以其先時常自稱讚能行正法，呰毀吾等暴虐行惡，是故吾今欲得見之，示其修善所得果報。」

爾時，他方有一婆羅門，貧窮、孤悴、唯仰乞活，兼遇官事，無所恃賴。聞王名字，好行惠施，即從其國來欲造詣，乞求所須。即于中路，飢渴、疲乏止息林中，即便譖言：「是處寂靜聖人住處，亦是神仙離欲之人，求解脫者斷絕飲食、不畜奴婢、不乘車馬、少欲知足、食啖稗子諸根藥草；大悲心者之所住處，亦是一切飛鳥、走獸無怖畏處，自在天王為令眾生，見家過患，故化是處。」

爾時，一切施王聞是語已，心生歡喜，便往見之，共相問訊，便命令坐

現代漢語譯本：當時，國王登上高樓，說了這樣一番話：『因為邪惡的慾望，才使人做出惡行。這些慾望，就像死屍行走在廁所糞便中一樣，怎麼能爲了這些而做惡呢！愚蠢的人貪圖國家，興起爭鬥之心，就像眾鳥爭奪一塊肉一樣。這些眾生常常有怨恨，所謂衰老、疾病、死亡，為什麼不自己觀察這些怨恨，反而與他人爭鬥呢？』一切施王思考這些道理的時候，敵國的怨王就進入了宮中。 國王當時就從水洞逃入深山，到了茂密的樹林中，得以躲避怨賊。那地方清凈，樹木種類繁多，花果無數，無法計算；水清澈柔軟，具備八種美味，各種鳥類、野鴨、大雁，禽獸難以計數。國王看到這些，心中歡喜，又說道：『我今天真的脫離了家庭的禍患，無數眾生常常被衰老、疾病、死亡的恐懼所逼迫，現在得到這清凈安樂，快樂得無法言說。這片樹林是修習慈悲的菩薩所居住的地方，也是摧毀四魔的人的堅固堡壘。我現在已經得到清潔的洗浴，遠離了各種污垢，我今天與這些眾鹿為伴，身心安穩，享受著極上的快樂。』 當時，怨王得到他的國家后，就立刻下令尋找原來的國王：『如果有人能抓到一切施王，無論是殺了他、綁了他帶到這裡，我都會重重賞賜，滿足他的一切需求。因為他之前常常自稱能夠奉行正法，詆譭我們暴虐行惡，所以我現在想見他，讓他看看他修善所得的果報。』 當時，他方有一位婆羅門，貧窮、孤獨、只能靠乞討為生，又遇到官司，無所依靠。聽到國王的名字，喜歡行善佈施，就從他的國家來想拜訪，乞求所需。在半路上，飢渴、疲憊，在樹林中休息，就誹謗說：『這裡是寂靜的聖人居住的地方，也是神仙遠離慾望的人，求解脫的人斷絕飲食、不蓄奴婢、不乘車馬、少欲知足、吃稗子和各種草藥；大悲心的人所居住的地方，也是一切飛鳥、走獸沒有恐懼的地方，自在天王爲了讓眾生看到家庭的禍患，所以化現了這個地方。』 當時，一切施王聽到這些話后，心中歡喜，就去見他，互相問候，然後命令他坐下。

English version: At that time, the king ascended the tower and spoke these words: 'It is because of evil desires that people commit evil deeds. These desires are like a corpse walking in the filth of a toilet. How can one commit evil for these things! Foolish people covet the country and stir up strife, like birds fighting over a piece of meat. These beings often have resentment, such as old age, sickness, and death. Why not observe these resentments within oneself, instead of fighting with others?' While King Sarvadada was contemplating these principles, the resentful king of the enemy country entered the palace. At that time, the king escaped through a water hole into the deep mountains, reaching a dense forest, thus avoiding the resentful thieves. That place was pure, with various kinds of trees, countless flowers and fruits, beyond measure; the water was clear and soft, possessing eight flavors, with various birds, ducks, geese, and countless animals. Seeing this, the king was delighted and said, 'Today, I have truly escaped the troubles of home. Countless beings are constantly tormented by the fear of old age, sickness, and death. Now I have found this pure and peaceful place, and my joy is indescribable. This forest is the dwelling place of Bodhisattvas who practice compassion, and it is also the firm fortress of those who destroy the four demons. Now I have been cleansed and bathed, free from all defilements. Today, I will be with these deer as companions, my body and mind at peace, enjoying supreme bliss.' At that time, the resentful king, having obtained his kingdom, immediately issued an order to seek the original king: 'If anyone can capture King Sarvadada, whether by killing him or binding him and bringing him here, I will reward them handsomely, fulfilling all their needs. Because he previously often claimed to uphold the righteous Dharma and criticized our tyrannical and evil deeds, I now wish to see him and show him the results of his cultivation of goodness.' At that time, there was a Brahmin from another region, poor, lonely, and relying solely on begging for a living, who also encountered official matters and had no one to depend on. Hearing the king's name, who was fond of giving alms, he came from his country intending to visit and beg for what he needed. On the way, hungry, thirsty, and exhausted, he rested in the forest and slandered, saying, 'This is a quiet place where sages dwell, also a place for immortals who have abandoned desires, those seeking liberation who abstain from food, do not keep servants, do not ride in carriages, have few desires and are content, eating millet and various herbs; a place where those with great compassion dwell, also a place where all birds and beasts have no fear. The King of Freedom, in order to make beings see the troubles of home, has transformed this place.' At that time, King Sarvadada, hearing these words, was delighted and went to see him, exchanged greetings, and then ordered him to sit down.

。時，婆羅門即便前坐，坐已，一切施王便以所有眾味甘果而奉上之。既飽滿已，王即問言：「大婆羅門！是處可畏無有人民，是中唯是閑靜修道之人獨住之處，仁何緣來？」

婆羅門言：「汝不應問我是事，汝是福德清凈之人，遠離家居牢獄繫縛，何緣問我如是之事？汝不應聞濁惡之聲，若他犯我，我則犯他；若他奪我，我則奪他，喪失財賄，親族凋零，以在家故，受如是事。大德！汝今已斷一切繫縛，安住山林，如大龍象自在無礙。」

一切施菩薩，即作是言：「汝今發言，清凈柔軟，何故不共於此住止？」

婆羅門言：「若欲聞者，我當爲汝具陳說之。我本生處去此懸遠，薄祐所致，遇王暴虐，猶如師子在鹿群中，終無一念慈善之心。我王暴虐亦復如是，于諸人民無有慈愍，有罪無罪唯貨是從。我從生來小心畏慎，曾無毫釐犯王憲制，橫收我家系之囹圄，從我責索金錢五十：『若能辦者，我當赦汝居家罪戾；若不肯輸，吾終不捨，要當繫縛幽執鞭撻。』剋日下期當輸金錢，家窮貧苦無由能辦。曾聞此國一切施王，好行惠施攝護貧人，所行惠施無有斷絕，如春夏樹華果相續，亦如曠野清冷之水，渴人過遇自恣飲之；猶如大會無人遮止，我今略說，假使有人，人有千頭、頭有千口、口有千舌、舌解千義，欲嘆是王所有功德，不能得盡。彼王成就如是名德。我今居家遇王暴虐，橫罹罪戾更無恃賴，故欲造詣陳乞所須。然我心中常作此念：『我今何時當到其所，隨意乞求？若彼大王必見憐愍能給少多，我家可得全其生命，若不得者，我亦不久當復殞歿

現代漢語譯本：當時，婆羅門立刻走到他面前坐下。坐定后，一切施王便用各種美味的甘甜水果供奉他。婆羅門吃飽喝足后，國王便問道：『大婆羅門！這個地方荒涼可怕，沒有人煙，只有清靜修道的人獨自居住。您是什麼緣故來到這裡？』 婆羅門說：『您不應該問我這件事。您是福德清凈的人，遠離了家庭牢獄的束縛，為什麼還要問我這樣的事呢？您不應該聽那些污濁惡劣的聲音。如果別人侵犯我，我就侵犯別人；如果別人搶奪我，我就搶奪別人。因為身處俗世，所以會喪失錢財，親人離散，遭受這樣的事情。大德！您現在已經斷絕了一切束縛，安住在山林中，就像大龍像一樣自在無礙。』 一切施菩薩聽后，便說道：『您現在說的話，清凈柔和，為什麼不留在這裡一起居住呢？』 婆羅門說：『如果想聽，我就為您詳細說明。我本來的住處離這裡很遠，因為福薄，遇到了暴虐的國王，他就像獅子在鹿群中一樣，沒有一絲慈善之心。我的國王也是這樣暴虐，對人民沒有慈悲憐憫，有罪無罪都只看錢財。我從小就小心謹慎，從來沒有絲毫觸犯過國王的法令，卻被無端抓進監獄，向我索要五十金錢：『如果能辦到，我就赦免你居家的罪過；如果不能交出來，我絕不放過你，一定要把你關起來鞭打。』限期要我交出金錢，我家貧困，沒有辦法辦到。我曾聽說這個國家的一切施王，喜歡行善佈施，保護貧苦的人，他所行的佈施從不間斷，就像春夏的樹木花果相繼，也像曠野清涼的水，口渴的人路過可以隨意飲用；又像盛大的集會，沒有人會阻止。我簡單地說，即使有人，有千個頭、頭有千張嘴、嘴有千條舌頭、舌頭能理解千種含義，想要讚歎這位國王的所有功德，也無法說盡。這位國王成就了這樣的美名。我現在因為身處俗世，遇到暴虐的國王，無端遭受罪責，沒有可以依靠的，所以想去他那裡陳述請求。然而我心中常常這樣想：『我什麼時候才能到達他的住處，隨意乞求？如果那位大王能夠憐憫我，給我一些幫助，我家就可以保全性命，如果得不到幫助，我也很快就會死去。』

English version: At that time, the Brahmin immediately went and sat before him. Having sat down, King Sarvadada offered him all kinds of delicious sweet fruits. After the Brahmin had eaten his fill, the king asked, 'Great Brahmin! This place is desolate and frightening, with no people, only quiet ascetics living alone. What is the reason for your coming here?' The Brahmin said, 'You should not ask me about this matter. You are a person of pure merit, having left behind the bonds of home and prison. Why do you ask me such a thing? You should not listen to impure and evil sounds. If others offend me, I will offend them; if others rob me, I will rob them. Because of being in the world, one loses wealth, family members are scattered, and one suffers such things. Great Virtue! You have now severed all bonds, and dwell in the mountains and forests, as free and unhindered as a great dragon elephant.' Bodhisattva Sarvadada, upon hearing this, said, 'Your words are pure and gentle. Why not stay here and live together?' The Brahmin said, 'If you wish to hear, I will explain it to you in detail. My original home is far from here. Due to my lack of merit, I encountered a tyrannical king, who is like a lion among a herd of deer, without a single thought of compassion. My king is also tyrannical in this way, having no mercy for the people. Whether one is guilty or innocent depends only on money. From birth, I have been cautious and careful, never having violated the king's laws in the slightest, yet I was unjustly thrown into prison, and they demanded fifty gold coins from me: 『If you can provide it, I will pardon your domestic offenses; if you refuse to pay, I will never let you go, and I will imprison and whip you.』 I was given a deadline to pay the money, but my family is poor and has no way to do so. I have heard that King Sarvadada of this country is fond of giving alms and protecting the poor. His acts of charity are never-ending, like the continuous succession of flowers and fruits on trees in spring and summer, and like the cool, clear water in the wilderness, which thirsty people can freely drink when they pass by; it is like a grand gathering where no one is stopped. To put it simply, even if there were someone with a thousand heads, each head with a thousand mouths, each mouth with a thousand tongues, and each tongue understanding a thousand meanings, they could not fully praise all the merits of this king. This king has achieved such a great reputation. Now, because I am in the world, I have encountered a tyrannical king, and I have unjustly suffered punishment, with no one to rely on. Therefore, I wish to go to him and state my needs. However, I often think in my heart: 『When will I be able to reach his place and ask for whatever I need? If that great king can have compassion on me and give me some help, my family can preserve their lives. If I do not receive help, I will soon die.』

。』」

爾時，菩薩聞是事已，心悶躄地，猶如惡風崩倒大樹。時，婆羅門即以冷水灑其王身，還得穌息。時，婆羅門復問：「大仙！汝聞我家受是苦惱，心迷悶耶？是中清凈，汝所愛樂能生悲心，我今遇之尚無愁苦，汝今何緣生是苦惱？」

王即答言：「汝本發意欲造彼王，是汝薄相正值不在，汝今若往必不得見，故令我愁。」

爾時，婆羅門言：「為何處去？」

施王答言：「有敵國王，來奪其國位，今者逃命，在空山林，唯與禽獸而為等侶。」

時，婆羅門聞是語已，尋復悶絕。一切施王復以冷水灑之令悟，即慰喻言：「汝今可坐，且莫愁苦。」

婆羅門言：「我於今日命必不全。所以者何？本所愿求，今悉滅壞，我何能起？定當捨命。」

一切施王，爾時即起慈悲之心，作如是念：「可愍道士所愿不果，譬如餓鬼遠望清水到已不獲，心悶躄地，是婆羅門，亦復如是。」復更喚言：「咄，婆羅門！汝可起坐，汝可起坐。一切施王，即我身是。汝本欲見，今得遇之，何故愁苦？」

婆羅門問王：「今善言慰喻，於我有錢財耶！」

王即答言：「我無錢財，但有方便，可能令汝大得珍寶。」

婆羅門言：「云何方便？」

王復答言：「我先聞彼怨家之言居我國，已於大眾中唱如是言：『若有能得一切施王，若斷其命撿系將來，吾當重賞隨意所須。』我從昔來，未曾教人行於惡法，是故不令汝斬我頭，但以繩縛送詣彼王。所以者何？除身之外更無錢財。然我此身今得自在，幸可易財以相救濟

當時，菩薩聽到這件事後，心中鬱悶，昏倒在地，就像被狂風吹倒的大樹一樣。這時，婆羅門立刻用冷水潑灑國王的身體，他才得以甦醒。婆羅門又問：『大仙！你聽到我家遭受這樣的苦難，就心神迷亂昏倒了嗎？這裡清凈，是你所喜愛的地方，能讓你產生悲憫之心，我如今遇到這樣的事尚且沒有憂愁痛苦，你現在為何會產生這樣的苦惱呢？』 國王回答說：『你本來打算去拜見那位國王，正巧你運氣不好，他不在那裡，你現在如果去，一定見不到他，所以我才感到憂愁。』 當時，婆羅門問：『他去了哪裡？』 施王回答說：『有一個敵對的國王，來奪取了他的王位，現在他正在逃命，躲在空曠的山林里，只能與禽獸為伴。』 當時，婆羅門聽到這話后，立刻又昏厥過去。一切施王再次用冷水潑灑他，讓他醒來，並安慰他說：『你現在可以坐下，暫且不要憂愁痛苦。』 婆羅門說：『我今天恐怕性命不保了。為什麼呢？我原本所希望的，現在全都破滅了，我怎麼還能振作起來？我一定會捨棄性命。』 一切施王當時就生起了慈悲之心，這樣想：『可憐的道士，他的願望沒有實現，就像餓鬼遠遠望見清水，到了跟前卻無法得到，心煩意亂地昏倒在地，這個婆羅門，也是如此。』他又呼喚道：『喂，婆羅門！你可以起來坐下，你可以起來坐下。一切施王，就是我本人。你本來想見我，現在已經見到了，為什麼還如此憂愁痛苦呢？』 婆羅門問國王：『你現在用好話安慰我，能給我錢財嗎？』 國王回答說：『我沒有錢財，但我有辦法，可以讓你得到大量的珍寶。』 婆羅門問：『是什麼辦法？』 國王又回答說：『我之前聽到那個仇敵說，他佔據了我的國家，已經在眾人面前宣稱：『如果有人能抓到一切施王，無論是殺了他還是把他抓來，我都會重重賞賜，滿足他的一切需求。』我從前到現在，從未教人做過惡事，所以我不讓你砍我的頭，而是用繩子綁著我送給那個國王。為什麼呢？除了我的身體之外，我沒有其他錢財。然而，我現在可以自由支配我的身體，希望可以用它來換取錢財，以此來救濟你。』

At that time, when the Bodhisattva heard this, his heart was so distressed that he collapsed to the ground, like a great tree felled by a fierce wind. Then, the Brahmin immediately sprinkled cold water on the king's body, and he was revived. The Brahmin then asked, 'Great Sage! When you heard that my family was suffering such distress, did you become so confused and faint? This place is pure, and it is a place you love, which can give rise to compassion in you. I am now encountering such things and yet I have no sorrow or pain. Why are you now experiencing such distress?' The king replied, 'You originally intended to go and see that king, but it is your bad luck that he is not there. If you go now, you will certainly not see him, which is why I am worried.' At that time, the Brahmin asked, 'Where has he gone?' King Shī replied, 'There is a hostile king who came and seized his throne. Now he is fleeing for his life, hiding in the empty mountains and forests, only keeping company with birds and beasts.' When the Brahmin heard these words, he immediately fainted again. King Shī again sprinkled him with cold water to wake him up, and comforted him, saying, 'You can sit down now, and do not be distressed.' The Brahmin said, 'Today, I fear my life will not be spared. Why? Because what I originally hoped for has now been completely destroyed. How can I recover? I will surely give up my life.' King Shī then immediately arose with a compassionate heart, thinking, 'The poor ascetic, his wish has not been fulfilled, like a hungry ghost who sees clear water from afar, but cannot obtain it when he reaches it, and collapses to the ground in distress. This Brahmin is the same.' He then called out again, 'Hey, Brahmin! You can get up and sit down, you can get up and sit down. King Shī is myself. You originally wanted to see me, and now you have met me, why are you still so distressed?' The Brahmin asked the king, 'Now that you are comforting me with kind words, can you give me money?' The king replied, 'I have no money, but I have a way to enable you to obtain great treasures.' The Brahmin asked, 'What is the way?' The king replied, 'I previously heard that enemy say that he has occupied my country, and he has already proclaimed to the public: 'If anyone can capture King Shī, whether by killing him or bringing him here, I will reward them handsomely and fulfill all their needs.' From the past until now, I have never taught anyone to do evil, so I will not have you cut off my head, but rather tie me with ropes and send me to that king. Why? Because besides my body, I have no other wealth. However, I am now free to dispose of my body, and I hope to exchange it for wealth to help you.'

。善哉，善哉！婆羅門！吾今得利，以不堅身易堅牢身。道士且觀，設使我身在此命終，尸棄曠野草木無異，雖有禽獸而來食啖，為何所利？今以如此灰土之身，貿易乃得真金寶物，我復何情而當惜之？」

時，婆羅門聞是語已，悲涕而言：「何有此理？所以者何？汝今乃是無上調御、眾生父母，善為愛護大歸依處，能滅一切無量眾生所有怖畏，所作廣大不望相報，于諸眾生常生憐愍，能于闇世作大錠燎。我當云何破滅正法，繫縛汝身送怨王耶？假使將王至彼怨所得獲金寶，我復何心舒手受之？假使受者，手當落地；譬如男子為長養身啖父母肉，是人雖得存濟生命，與怨何異？我亦如是，設縛王身將送彼怨，雖多得財以贖家居，我所不貴。」

時，王答言：「如此之言，復何足計？汝若於我必生憐愍，我自束縛，隨汝後行詣彼怨家，汝無罪咎，我可得福。」

婆羅門言：「敬如王命，當隨意作。」

說是語已，王即自縛，共婆羅門相隨至城。其王舊臣及諸人民，當見王時，悉生驚怪：「咄，婆羅門！汝是羅剎非婆羅門，汝是羅剎非婆羅門。汝本實是暴惡鬼神，奸偽詐現婆羅門像，無有悲心，真是死魔常求殺人。汝今令此王身滅沒，猶如月蝕，七日並照大海乾竭，無上法燈今日盡滅，旃陀羅種，汝今云何手不落地？汝身何故不陷入地？如師子王，已死之後誰不能害？是一切施王久已遠離國城、妻子、倉庫、珍寶、一切諍競，退入深山，修寂滅行；于汝何怨，而將來此？」舉城人民，同聲愿言：「諸大仙聖、護世四王！愿加威神擁護是王，令全生命

現代漢語譯本：'好啊，好啊！婆羅門！我今天得到了好處，用不堅固的身體換取了堅固的身體。道士你且看，假設我的身體在這裡終結，屍體在曠野里和草木沒有區別，即使有禽獸來吃，又有什麼好處呢？現在用這樣如同灰土的身體，換取了真正的金銀財寶，我還有什麼感情值得吝惜呢？' 現代漢語譯本：'當時，婆羅門聽了這話，悲傷地哭泣說：『怎麼會有這樣的道理？為什麼呢？您現在是無上的調御者、眾生的父母，善於愛護，是大家最終的歸宿，能消除一切無量眾生的所有恐懼，所做的事情廣大而不求回報，對於眾生常常生起憐憫之心，能在黑暗的世界裡做巨大的明燈。我怎麼能破壞正法，捆綁您的身體送給仇敵的國王呢？即使把您送到仇敵那裡能獲得金銀財寶，我又怎麼能安心伸手接受呢？如果接受了，我的手一定會落地；就像一個人爲了養活自己而吃父母的肉一樣，這個人即使能活下來，和仇敵又有什麼區別呢？我也是這樣，如果捆綁您的身體送給仇敵，即使能得到很多錢來贖回我的家，我也不會看重。』 現代漢語譯本：'當時，國王回答說：『這樣的話，又有什麼值得計較的呢？如果你對我真的有憐憫之心，我自己捆綁自己，跟在你後面去仇敵的家，你沒有罪過，我反而可以得到福報。』 現代漢語譯本：'婆羅門說：『遵從您的命令，我將按照您的意思去做。』 現代漢語譯本：'說完這話，國王就自己捆綁起來，和婆羅門一起前往城裡。國王以前的臣子和百姓，當看到國王時，都感到非常驚訝：『哎呀，婆羅門！你是羅剎，不是婆羅門，你是羅剎，不是婆羅門。你本來就是兇惡的鬼神，奸詐地偽裝成婆羅門的樣子，沒有悲憫之心，真是死神，常常想要殺人。你現在讓國王的身體滅亡，就像月蝕一樣，七個太陽同時照耀大海也會乾涸，無上的法燈今天熄滅了，你這個旃陀羅種，為什麼你的手沒有落地？你的身體為什麼沒有陷入地裡？就像獅子王，死後誰不能傷害它呢？這位一切施捨的國王早就遠離了國都、妻子、倉庫、珍寶、一切爭鬥，退入深山，修行寂滅之道；和你有什麼仇怨，而要把他帶到這裡？』全城的人民，同聲祈願說：『各位大仙聖人、護世四王！希望你們施加威神，保護這位國王，讓他保全生命。』

English version: 'Excellent, excellent! Brahmin! I have now gained a benefit, exchanging an impermanent body for a permanent one. Ascetic, look, if my body were to perish here, my corpse in the wilderness would be no different from grass and trees. Even if birds and beasts came to devour it, what benefit would there be? Now, with this body like dust, I have traded for true gold and jewels. What feelings should I have to be stingy about it?' English version: 'At that time, the Brahmin, hearing these words, wept sadly and said, 『How can there be such a principle? Why is this so? You are now the supreme tamer, the parent of all beings, skilled in loving care, the ultimate refuge, able to extinguish all the fears of countless beings. Your actions are vast and without expectation of reward. Towards all beings, you constantly generate compassion, and in the dark world, you act as a great lamp. How can I destroy the righteous Dharma, bind your body, and send you to the enemy king? Even if I were to obtain gold and jewels by delivering you to the enemy, how could I bear to stretch out my hand to receive them? If I were to accept them, my hand would surely fall to the ground. It would be like a man who, to sustain his life, eats the flesh of his parents. Even if he were to survive, how would he be different from an enemy? It is the same with me. If I were to bind your body and send you to the enemy, even if I were to gain much wealth to redeem my home, I would not value it.』 English version: 'At that time, the king replied, 『Such words, what is there to consider? If you truly have compassion for me, I will bind myself, and follow you to the enemy』s home. You will have no fault, and I will gain merit.』 English version: 'The Brahmin said, 『Respecting your command, I will act according to your will.』 English version: 'Having spoken these words, the king bound himself and, together with the Brahmin, went to the city. The king』s former ministers and the people, when they saw the king, were all astonished. 『Alas, Brahmin! You are a Rakshasa, not a Brahmin. You are a Rakshasa, not a Brahmin. You are originally a fierce demon, deceitfully disguised as a Brahmin, without compassion. You are truly the god of death, always seeking to kill. Now you are causing the king』s body to perish, like an eclipse of the moon. Even if seven suns were to shine simultaneously, the great ocean would dry up. The supreme lamp of Dharma is extinguished today. You, of the Chandala caste, why has your hand not fallen to the ground? Why has your body not sunk into the earth? Like a lion king, after death, who cannot harm it? This king, who has given away everything, has long since left his kingdom, wife, storehouses, treasures, and all strife, retreating into the deep mountains to cultivate the path of stillness. What grievance do you have against him that you bring him here?』 The people of the entire city, with one voice, prayed, 『All great sages and the Four Guardian Kings of the World! May you add your divine power to protect this king, so that he may preserve his life.』

時，婆羅門聞是語已，心生怖畏，將一切施疾至王所，作如是言：「大王當知，我今已得一切施王。」怨王見已，心即生念：「是王年壯，身體姝好、容貌端正、其力難制；是婆羅門，年在衰弊，形容枯悴、顏貌醜惡、其力無幾，云何能得是王將來？」竊復生念：「將非梵王、自在天王、那羅延天、釋提桓因、四天王耶！」怨王即問：「誰為汝縛？」婆羅門言：「我自縛之。」怨王詛言：「遠去，癡人！」復更問言：「汝將非以咒術之力而繫縛耶！汝身羸劣，彼身端嚴猶如帝釋，云何能系？假使有人自言：『能吹鬚彌山王令如碎末。』是可信不？」

爾時，怨王即告大臣：「汝等當知今此難事，為是夢中，是幻化耶？將非我心悶絕失志，錯謬見乎？是老獼猴云何能縛帝釋身耶？諸臣當知，豈可以藕根中絲懸須彌山耶？可以兔身渡大海耶？可以蚊㭰盡海底耶？」

時婆羅門，聞是語已，即向怨王而說偈言：

「大王今當知，　　我實不能縛， 是王慈悲故，　　為我而自來。 如以網盛風，　　是事為甚難， 正使天帝釋，　　亦復不能為。」

爾時，怨王即向一切施王說如是言：「汝以哀我，故入深山、溪谷、林木空曠之處，唯與禽獸共相娛樂，少欲知足、飲水食果，以草為敷，不與我諍。然我怨心猶未得滅，我今自在能相誅戮，以何因緣來至此耶？」

爾時，一切施王嬉怡微笑，無有畏懼，身心容豫如師子王，而作是言：「汝不知耶！我身即名一切施王，我欲成就本誓願故

當時，婆羅門聽了這話，心中感到恐懼，便帶著一切施王迅速來到國王那裡，說道：『大王應當知道，我現在已經得到了施王。』怨王見到后，心中便想：『這位國王年紀輕輕，身體健壯，容貌俊美端正，力量難以制服；而這個婆羅門，年老衰弱，形容枯槁，面容醜陋，力量微弱，怎麼可能把這位國王帶來呢？』他又暗自思忖：『難道是梵天、自在天、那羅延天、釋提桓因、四天王嗎？』怨王便問：『是誰把你綁來的？』婆羅門說：『我自己綁的。』怨王斥責道：『走開，癡人！』又問：『你難道是用咒術的力量把他綁來的嗎？你身體如此虛弱，他卻身形端正，如同帝釋天，你怎麼可能綁住他？如果有人說：『能把須彌山王吹成粉末。』這能讓人相信嗎？』 當時，怨王就告訴大臣們：『你們應當知道，現在這件難事，是夢境，還是幻化？難道是我心神恍惚，失去了理智，看錯了嗎？這老獼猴怎麼可能綁住帝釋天呢？諸位大臣應當知道，難道可以用藕根中的絲線懸掛須彌山嗎？可以用兔子的身體渡過大海嗎？可以用蚊子的吸管吸乾海底嗎？』 當時，婆羅門聽了這話，就向怨王說了偈語： 『大王現在應當知道，我實在不能綁住他，是這位國王慈悲，爲了我而自己來的。就像用網盛風，這件事非常困難，即使是天帝釋，也不能做到。』 當時，怨王就對一切施王說：『你因為憐憫我，所以進入深山、溪谷、樹林空曠之處，只與禽獸一起玩樂，少欲知足，喝水吃果，以草為席，不與我爭鬥。然而我的怨恨之心仍然沒有消除，我現在可以隨意誅殺你，你因為什麼原因來到這裡呢？』 當時，一切施王喜悅地微笑，沒有絲毫畏懼，身心安詳如同獅子王，說道：『你不知道嗎？我的名字就叫一切施王，我想要成就我本來的誓願，所以才來的。』

At that time, the Brahmin, having heard these words, felt fear in his heart. He quickly brought King Sarvadada to the king, saying, 'Your Majesty should know that I have now obtained King Sarvadada.' Upon seeing this, the resentful king thought, 'This king is young, his body is strong, his appearance is handsome and upright, and his strength is difficult to control. But this Brahmin is old and weak, his form is withered, his face is ugly, and his strength is insignificant. How could he have brought this king here?' He then pondered, 'Could it be Brahma, Ishvara, Narayana, Indra, or the Four Heavenly Kings?' The resentful king then asked, 'Who bound you?' The Brahmin replied, 'I bound myself.' The resentful king scolded, 'Go away, you fool!' He then asked again, 'Did you bind him with the power of spells? Your body is so weak, while his is so upright, like Indra. How could you bind him? If someone said, 'I can blow Mount Sumeru into dust,' would that be believable?' At that time, the resentful king told his ministers, 'You should know that this difficult matter, is it a dream, or an illusion? Could it be that my mind is confused, I have lost my senses, and I am seeing things incorrectly? How could this old monkey bind Indra? Ministers, you should know, can one hang Mount Sumeru with a thread from a lotus root? Can one cross the great ocean with the body of a rabbit? Can one drain the bottom of the sea with a mosquito's proboscis?' At that time, the Brahmin, having heard these words, spoke a verse to the resentful king: 'Your Majesty should know now, I truly could not bind him, it is because of this king's compassion, that he came here for my sake. Like trying to hold the wind in a net, this matter is very difficult, even Indra could not do it.' At that time, the resentful king said to King Sarvadada, 'Because you pity me, you entered the deep mountains, valleys, and empty forests, only enjoying yourself with birds and beasts, having few desires and being content, drinking water and eating fruit, using grass as your mat, and not fighting with me. Yet my resentment has not been extinguished. I can now kill you at will. For what reason have you come here?' At that time, King Sarvadada smiled joyfully, without any fear, his body and mind at ease like a lion king, and said, 'Do you not know? My name is King Sarvadada, I came here because I want to fulfill my original vow.'

。今來在此，有三因緣：一者、為婆羅門而求錢財；二者、以汝先募，若得我身將來此者，當重賞之；三者、我先誓願當一切施，是故我來欲捨身命。汝今當觀，若我此身命終入地，為何所益？我本所以逃入山林，非以畏故，但為愛護諸眾生耳。汝今自在怨心未滅，我今來此，隨意屠割而得除怨，心則安隱，是故汝今應早為之。」即說偈言：

「于怨生瞋恨，　　則自燋其心， 譬如灰下火，　　猶能燒萬物。 因心著瞋恚，　　命終墮地獄， 猶如惡毒箭，　　中則身命滅。 若瞋于怨憎，　　心不得寂靜， 譬如痛目者，　　不能見正色。 此身肉血成，　　骨髓肪膏腦， 屎尿涕唾等，　　薄皮裹其上。 是身如行廁，　　無主無有我， 于王有何怨，　　而常生瞋恚。 生老病死賊，　　常來侵王身， 何故於是中，　　返生親友想。 我身四大成，　　王身亦復然， 今若見瞋者，　　是則為自瞋。

「是故大王不應生瞋，若故瞋者今得自在，幸可隨意早見屠戮。先所開募，可賞是人；我今必定捨命不悔。以是因緣，愿諸眾生能一切施及得舍名。」

爾時，怨王聞是語已，從御座起，合掌敬禮一切施王，作如是言：「唯愿，大王！還坐本座，汝是法王正化之主，我是羅剎暴惡之人；汝是世燈為世父母，我是世間弊惡大賊，專行惡法劫奪他財；汝是法稱正法明鏡，我非法稱常欺誑他，猶如盲人不自見過。如我等輩罪過深重，是身久應陷入此地，所以遷延得至今日，實賴仁者執持故耳，今舍此地，及以己身奉施仁者

現在我來到這裡，有三個原因：第一，爲了婆羅門而求取錢財；第二，因為你先前招募，如果有人能把我帶來這裡，你會重重賞賜；第三，我先前發誓要佈施一切，所以我來這裡是想捨棄生命。你現在可以想想，如果我這身體死了埋入地下，有什麼好處呢？我本來之所以逃入山林，不是因為害怕，只是爲了愛護所有眾生罷了。你現在依然怨恨未消，我今天來到這裡，任你宰割，以此來消除你的怨恨，你的心就會安寧，所以你現在應該早點動手。」接著，他說了偈語： 『對怨恨產生嗔怒，就會燒焦自己的心，就像灰燼下的火，仍然能燒燬萬物。因為心中執著嗔恨，死後會墮入地獄，就像惡毒的箭，射中就會身亡。如果對怨恨的人產生嗔怒，心就無法平靜，就像眼睛疼痛的人，無法看到正確的顏色。這身體由肉血組成，骨髓脂肪和腦漿，屎尿涕唾等，用薄皮包裹在上面。這身體就像一個移動的廁所，沒有主人，沒有自我，對國王有什麼怨恨，而總是產生嗔恚呢？生老病死這些賊，經常侵擾國王的身體，為什麼在這些之中，反而產生親友的想法呢？我的身體由四大組成，國王的身體也是如此，現在如果看到嗔怒，那就是在嗔怒自己。 『所以大王不應該產生嗔怒，如果一定要嗔怒，現在你可以隨意宰殺我。先前招募時說的話，可以賞賜這個人；我現在必定捨棄生命，不會後悔。因為這個緣故，希望所有眾生都能佈施一切，並且能夠捨棄名利。』 當時，怨王聽到這些話后，從座位上站起來，合掌恭敬地向一切施王行禮，說道：『希望大王！回到原來的座位，您是法王，是正義教化的主人，我是羅剎，是暴虐兇惡的人；您是世間的明燈，是世人的父母，我是世間邪惡的大盜，專門做惡事，搶奪他人錢財；您是正法的稱讚，是正法的明鏡，我不是正法的稱讚，經常欺騙他人，就像盲人看不到自己的過錯。像我們這樣罪孽深重的人，這身體早就應該陷入地獄，之所以拖延到今天，實在依賴於仁者的堅持，現在我捨棄這片土地，以及我自己的身體，奉獻給仁者。』

Now I come here for three reasons: first, to seek wealth for the Brahmins; second, because you previously offered a reward, if someone could bring me here, you would reward them handsomely; third, I previously vowed to give away everything, so I come here wanting to give up my life. You should consider now, if this body of mine dies and is buried in the ground, what benefit is there? The reason I originally fled into the mountains was not out of fear, but only to protect all living beings. You still have not extinguished your resentment, and I have come here today, allowing you to slaughter me, to eliminate your resentment, and your heart will be at peace, so you should do it sooner rather than later.』 Then, he spoke in verse: 『To generate anger from resentment, will scorch one's own heart, like fire under ashes, which can still burn all things. Because the heart is attached to anger, after death one will fall into hell, like a poisonous arrow, which when it hits, will end life. If one is angry at those they resent, the heart cannot be peaceful, like a person with painful eyes, who cannot see the correct colors. This body is made of flesh and blood, bone marrow, fat, and brain, excrement, urine, mucus, and saliva, covered by a thin layer of skin. This body is like a moving toilet, without a master, without a self, what resentment is there against the king, that one always generates anger? The thieves of birth, old age, sickness, and death, constantly invade the king's body, why in these circumstances, do you instead generate thoughts of relatives and friends? My body is made of the four elements, and the king's body is the same, now if you see anger, then you are being angry at yourself. 『Therefore, great king, you should not generate anger, if you must be angry, now you are free to slaughter me as you wish. What you said when you offered the reward, you can reward that person; I am now determined to give up my life, and I will not regret it. Because of this reason, I hope all living beings can give away everything, and be able to give up fame and gain.』 At that time, the resentful king, upon hearing these words, rose from his seat, put his palms together, and respectfully bowed to the King of All Giving, saying: 『I hope, great king! Return to your original seat, you are the Dharma King, the master of righteous teachings, I am a Rakshasa, a violent and evil person; you are the lamp of the world, the parents of the world, I am an evil thief of the world, who specializes in doing evil, and robbing others of their wealth; you are the praise of the Dharma, the mirror of the Dharma, I am not the praise of the Dharma, I often deceive others, like a blind person who cannot see their own faults. People like us, with such deep sins, this body should have long fallen into hell, the reason it has been delayed until today, is truly because of the persistence of the benevolent one, now I give up this land, and my own body, to offer to the benevolent one.』

一切施王即為怨王廣說法要，令其安住于正法中，大以財寶與婆羅門遣還本土。菩薩摩訶薩如是修行檀波羅蜜時，尚舍如是所重之身，況復外物所有財寶。◎

◎菩薩本緣經一切持王子品第三之一

菩薩摩訶薩，　　為諸眾生故， 一切所重物，　　無不以惠施。

如我昔曾聞：

過去有王，其王有子，名一切持。年在幼少，形容端正，猶如滿月眾星中明，眾生視之，無有厭足，威儀安諦，如須彌山；智慧甚深，猶如大海；忍辱成就，猶如大地；心無變易，如閻浮檀金，常為一切人天所愛。猶如八味清凈之水，于諸世間其心平等；猶如日月等照於物，滿眾生愿；如如意寶見諸乞者，心生歡喜；猶如慈母，見所愛子。是時，王子當說偈言：

「我今得自在，　　所有無量財， 悉與眾生共，　　如日皆等照。 見有乞求者，　　終不言無有， 無所求索者，　　亦復施與之。」

王子菩薩，諸根寂靜，猶如梵天；財賄具足，如毗沙門。王為諸眾生供給走使，猶如弟子事師和尚；心常愛念一切眾生，猶如父母念所生子；教化眾生法則禮儀，如大博士。王子菩薩，悉得成就如是功德，心常樂施一切眾生，如是之物施與是人、如是之物施與某甲；是人恐怖，我當安慰修行正法無有廢舍。所施之物，謂金銀、琉璃、頗梨、真珠、車𤦲、馬瑙、珊瑚、璧玉、種種器物，及諸衣服、床臥、敷具、車乘、舍宅、田地、穀米、奴婢、僕使、象馬、牛羊，隨有所須，悉能與足。譬如天雨，百穀滋長，恒以五指施人財物；猶如五龍，降注大雨

一切施王為怨王廣泛宣說佛法要義，使他安住于正法之中，並以大量財寶贈予婆羅門，遣送他們返回故土。菩薩摩訶薩在修行佈施波羅蜜時，尚且能捨棄如此珍貴的身體，更何況是身外之物的所有財寶呢？ 菩薩本緣經一切持王子品第三之一 菩薩摩訶薩，爲了眾生，一切珍貴之物，沒有不拿來佈施的。 正如我過去所聽聞： 過去有一位國王，他有一個兒子，名叫一切持。年紀尚幼，容貌端正，如同滿月在眾星中閃耀，人們看著他，沒有厭倦的時候。他威儀安詳，如同須彌山；智慧深邃，如同大海；忍辱成就，如同大地；心性堅定不變，如同閻浮檀金，常常被一切人天所愛。他如同八味清凈之水，對世間萬物心懷平等；如同日月照耀萬物，滿足眾生的願望；如同如意寶見到乞討者，心中歡喜；如同慈母，見到自己所愛的孩子。當時，王子說了這樣的偈語： '我今已得自在，擁有無量財富，都與眾生共享，如同太陽平等照耀。見到有乞求的人，終不會說沒有，對於沒有求索的人，也同樣施與他們。' 王子菩薩，諸根寂靜，如同梵天；財富充足，如同毗沙門。他為眾生提供服務，如同弟子侍奉師父和尚；心中常常愛念一切眾生，如同父母愛念自己的孩子；教化眾生法則禮儀，如同大學者。王子菩薩，完全成就了這樣的功德，心中常常樂於佈施一切眾生，將這樣的東西施與這個人，將那樣的東西施與那個人；有人感到恐懼，他就安慰他們，修行正法從不懈怠。他所佈施的物品，包括金銀、琉璃、水晶、珍珠、硨磲、瑪瑙、珊瑚、璧玉、各種器物，以及各種衣服、床鋪、臥具、車乘、房屋、田地、穀米、奴婢、僕人、大象、馬匹、牛羊，凡是他們需要的，都能滿足。譬如天降大雨，滋養百穀生長，他常常用五指施捨財物；如同五條龍，降下大雨。

King Sarvasva, for the sake of the resentful king, extensively preached the essence of the Dharma, enabling him to abide in the righteous path. He also bestowed upon the Brahmins vast treasures, sending them back to their homeland. When the Bodhisattva Mahasattva practiced the perfection of giving, he was willing to relinquish even his precious body, let alone external possessions and wealth. The Sutra of the Bodhisattva's Past Lives, Chapter Three, Part One: Prince Sarvasvada The Bodhisattva Mahasattva, for the sake of all beings, gives away everything that is precious without exception. As I have heard in the past: In the past, there was a king who had a son named Sarvasvada. He was young, with a handsome appearance, like a full moon shining among the stars. People looked at him without ever growing tired. His demeanor was peaceful, like Mount Sumeru; his wisdom was profound, like the ocean; his patience was complete, like the earth; his mind was unwavering, like Jambudvipa gold, and he was always loved by all humans and gods. He was like the eight pure waters, with an equal heart towards all things in the world; like the sun and moon illuminating all things, fulfilling the wishes of all beings; like a wish-fulfilling jewel, feeling joy upon seeing beggars; like a loving mother, seeing her beloved child. At that time, the prince spoke this verse: 'I have now attained freedom, possessing immeasurable wealth, all of which I share with all beings, like the sun shining equally. When I see those who beg, I will never say I have nothing, and to those who do not ask, I will also give.' The Bodhisattva prince, with his senses calmed, was like Brahma; his wealth was abundant, like Vaishravana. He served all beings, like a disciple serving his teacher and monk; his heart always cherished all beings, like parents cherishing their children; he taught beings the rules of conduct, like a great scholar. The Bodhisattva prince had fully achieved such merits, and his heart was always joyful in giving to all beings. He would give this to this person, and that to that person; if someone was afraid, he would comfort them, and he never neglected the practice of the righteous Dharma. The things he gave included gold, silver, lapis lazuli, crystal, pearls, tridacna, agate, coral, jade, various utensils, as well as various clothes, beds, bedding, carriages, houses, fields, grains, slaves, servants, elephants, horses, cattle, and sheep. Whatever they needed, he could provide. Like the rain from the sky, nourishing the growth of all grains, he constantly used his five fingers to give away wealth; like five dragons, pouring down heavy rain.

。王子菩薩常行佈施，日日不絕。設使一日，無人來乞，顏色燋悴，心為愁戚，猶如初月煙霧所覆，無有光明。爾時，諸臣於此王子，悉生嫌恨：

「咄哉我王愚癡無智，　　有財不食後世安在， 見不能用亦不呵子，　　分散庫藏施無功者。 庫藏盡已民當迸散，　　民既散已怨至誰護， 假設無護命當不全，　　命既不全國復誰居。」

爾時，大臣及諸人民各思是事。爾時，父王有一白象，行蓮華上，力能降伏敵國怨仇，以有此象，故令他國不能侵陵。時，有邊方怨敵之王常作是念：「我當云何而設方便，得彼白象？」即遣諸人，詐為苦行婆羅門像，往詣王子求索白象。

爾時，王子見諸大臣生瞋恚心故，乘白象出城遊觀，欲向一林，即于其路見婆羅門。既見王子，心大歡喜咒愿且言：「愿使王子紹繼大王無上之位，壽命無量；鄰國歸德，天下太平。王子！我等悉是婆羅門也，居在遠方，常承王子好喜佈施，故從遠來，道路飢渴，備受眾苦。王子！當知我等，受持清凈禁戒，多所讀誦，無有不綜。王子功德流佈十方，聞風稱讚無不愛樂，能令眾生所愿滿足，有來乞者無一空還，汝所乘象愿見施與。」

爾時，王子即作是念：「今若不與，則違本要；設當與者，非我所有，復是父王所愛重者。」即便語言：「君等若須金銀、琉璃、種種車乘、奴婢之屬，我悉能與；此白象者，既非我有，不得自在，復是父王所乘之象，云何輒當以相惠施？計是白象價直幾許，我當與直，不令汝等有貧乏也

現代漢語譯本：王子菩薩常常施行佈施，每天都不間斷。假設有一天，沒有人來乞討，他就會臉色憔悴，心中憂愁，就像新月被煙霧遮蓋，沒有光明一樣。這時，各位大臣對這位王子都產生了嫌恨： 『唉，我們的國王真是愚蠢無知，有財富卻不為後世考慮，眼看著不能用也不責備兒子，把庫藏分散給那些沒有功勞的人。庫藏用盡后百姓就會四散逃亡，百姓逃散后，怨恨來了誰來保護？假設沒有保護，性命就不能保全，性命不能保全，國家又由誰來治理？』 當時，大臣和百姓都在思考這些事情。那時，國王有一頭白象，行走在蓮花之上，力量能夠降伏敵國的怨仇，因為有這頭象，所以其他國家不敢侵犯。當時，邊境的敵國國王常常想著：『我該如何想辦法，得到那頭白象？』於是派遣一些人，假扮成苦行婆羅門的模樣，前往王子那裡索要白象。 當時，王子看到各位大臣心生嗔恨，就乘坐白象出城遊玩，想要去一片樹林，在路上遇到了婆羅門。見到王子后，他們心中非常高興，一邊祝福一邊說：『愿王子繼承大王的無上王位，壽命無量；鄰國歸順，天下太平。王子！我們都是婆羅門，住在遠方，常常聽說王子喜歡佈施，所以從遠方趕來，路上飢渴，受盡了各種苦難。王子！要知道我們，受持清凈的戒律，讀誦了很多經典，沒有不通曉的。王子的功德傳遍四方，聽到風聲稱讚的沒有不愛戴的，能夠讓眾生所求如願，有來乞討的沒有一個空手而歸，您所乘坐的白象，希望能夠施捨給我們。』 當時，王子就想：『現在如果不給，就違背了自己之前的誓言；如果給了，這又不是我自己的東西，而且是父王所珍愛的。』於是就說：『各位如果需要金銀、琉璃、各種車乘、奴婢之類的，我都可以給你們；這頭白象，既然不是我的，我不能自己做主，而且是父王所乘的象，怎麼能隨便就送給你們呢？算算這頭白象值多少錢，我給你們錢，不讓你們貧困。』

English version: The prince bodhisattva constantly practiced giving, never ceasing a single day. If one day, no one came to beg, his face would become gaunt, and his heart would be filled with sorrow, like a new moon covered by mist, without light. At this time, the ministers all harbored resentment towards this prince: 'Alas, our king is truly foolish and ignorant, having wealth but not considering the future, seeing it cannot be used and not scolding his son, scattering the treasury to those without merit. Once the treasury is exhausted, the people will scatter and flee, and once the people have scattered, who will protect us when resentment arises? If there is no protection, our lives will not be safe, and if our lives are not safe, who will govern the country?' At that time, the ministers and the people were all contemplating these matters. At that time, the king had a white elephant that walked on lotuses, with the power to subdue the enemies of the opposing country. Because of this elephant, other countries dared not invade. At that time, the king of a neighboring enemy country often thought: 'How can I devise a way to obtain that white elephant?' So he sent some people, disguised as ascetic Brahmins, to go to the prince and ask for the white elephant. At that time, the prince, seeing that the ministers were harboring anger, rode the white elephant out of the city for a stroll, intending to go to a forest. On the road, he encountered the Brahmins. Upon seeing the prince, they were overjoyed and, while offering blessings, said: 'May the prince inherit the king's supreme throne, with immeasurable life; may neighboring countries submit, and may the world be at peace. Prince! We are all Brahmins, living far away, and we have often heard that the prince enjoys giving, so we have come from afar, enduring hunger and thirst on the road, suffering all kinds of hardships. Prince! Know that we uphold pure precepts, have read many scriptures, and are knowledgeable in all things. The prince's merits have spread in all directions, and those who hear of them praise them without exception, able to fulfill the wishes of all beings. No one who comes to beg leaves empty-handed. We wish that you would bestow upon us the white elephant you are riding.' At that time, the prince thought: 'If I do not give it now, I will be violating my previous vow; if I do give it, it is not my own possession, and it is also cherished by my father.' So he said: 'If you need gold, silver, lapis lazuli, various carriages, or servants, I can give them to you; but this white elephant is not mine, I cannot make the decision myself, and it is the elephant that my father rides. How can I just give it to you? Let's calculate how much this white elephant is worth, and I will give you the money, so that you will not be impoverished.'

。何必正欲得此白象？汝婆羅門！憐愍眾生，出家受戒，已遠離一切之物，何用是象？汝若得者，或更有患。」

諸婆羅門復作是言：「我等不用錢財珍寶，唯須是象乘之入山，求覓好華供養諸天已，當令眾生若生天上、或入涅槃。王子本願欲利益他，我亦如是欲利益他。」

爾時，王子聞是語已，即生悲心，便下白象，覆作是念：「此象雖是父王所有，今以佈施，大臣人民必當見嫌，欲利益他，何得計是！然我所施，不求名聲生天人中，以是因緣，令諸眾生斷諸煩惱。」作是愿已，便持白象施婆羅門，自乘一馬，還欲入城。

諸婆羅門既得像已，便共累騎，回還而去。忽爾之間，已到本國。

時諸大臣即共集聚，疾至王所，白言：「大王！今日快善所重白象，王子已持施婆羅門，諸婆羅門得已乘去，今到敵國；以王先時見其佈施金銀珍寶，不呵責故，致令今日復以白象施與怨家。大王！世間惡子多諸過患，飲酒樗蒲貪色費用，臣等敢奏不咎責，王子若能從今已往，更不以財惠施於人，則可聽住；若不止者，便當擯之遠著深山。」

爾時，父王即召其子作是念言：「怪哉！我今云何一旦為諸大臣不令我子隨意行施；我今慚愧，猶如婦人怖畏姑妐

現代漢語譯本：'何必一定要得到這頭白象呢？你們這些婆羅門！應該憐憫眾生，出家受戒，已經遠離了一切物質，要這像有什麼用呢？你們如果得到它，或許會帶來更多的禍患。' 現代漢語譯本：'眾婆羅門又說：'我們不要錢財珍寶，只是需要這頭象來騎乘進入山中，尋找美好的花朵供奉諸天，然後讓眾生要麼升入天界，要麼進入涅槃。王子本來就發願要利益他人，我們也一樣想要利益他人。'' 現代漢語譯本：'當時，王子聽到這些話后，心中生起悲憫之心，便從白象上下來，心中思量：'這象雖然是父王的，現在用來佈施，大臣和百姓必定會責怪，想要利益他人，怎麼能計較這些呢！然而我所施捨，不求名聲，也不求升入天界，而是以此因緣，讓眾生斷除一切煩惱。'發願之後，便將白象佈施給婆羅門，自己騎上一匹馬，想要返回城中。 現代漢語譯本：'眾婆羅門得到象后，便一起騎上，返回而去。忽然之間，已經到達了他們的國家。' 現代漢語譯本：'當時，各位大臣立即聚集在一起，迅速來到國王那裡，稟告說：'大王！今天您非常珍愛的白象，王子已經把它佈施給了婆羅門，那些婆羅門得到后騎著走了，現在已經到了敵國；因為大王您之前看到他佈施金銀珍寶，沒有責怪他，才導致今天又把白象施捨給了仇敵。大王！世上的惡子有很多過錯，飲酒賭博貪戀美色揮霍錢財，我們臣子們不敢不奏告，如果王子從今以後，不再把財物施捨給別人，就可以讓他繼續住在這裡；如果他不停下來，就應當把他驅逐到遙遠的山林中。' 現代漢語譯本：'當時，父王召見他的兒子，心中想：'奇怪啊！我怎麼能因為大臣們而不讓我兒子隨意佈施呢？我感到慚愧，就像婦人害怕公婆一樣。'

English version: 'Why must you obtain this white elephant? You Brahmins! You should have compassion for all beings, renounce the world, and observe the precepts. You have already renounced all material possessions, what use is this elephant to you? If you obtain it, it may bring even more trouble.' English version: 'The Brahmins replied, 'We do not want money or treasures, we only need this elephant to ride into the mountains, to seek beautiful flowers to offer to the gods, and then to enable beings to either ascend to the heavens or enter Nirvana. The prince originally vowed to benefit others, and we also wish to benefit others in the same way.' English version: 'At that time, upon hearing these words, the prince felt compassion in his heart. He dismounted the white elephant and thought, 'Although this elephant belongs to my father, if I give it away, the ministers and people will surely blame me. How can I be so calculating when I wish to benefit others! However, I do not seek fame or rebirth in the heavens through this act of giving, but rather, I wish to enable all beings to cut off all afflictions.' After making this vow, he gave the white elephant to the Brahmins, and he himself mounted a horse, intending to return to the city. English version: 'After receiving the elephant, the Brahmins all mounted it together and rode away. In an instant, they had already reached their own country.' English version: 'At that time, the ministers immediately gathered together and quickly went to the king, reporting, 'Your Majesty! Today, the white elephant that you cherished so much has been given away by the prince to the Brahmins. Those Brahmins have taken it and ridden away, and they have now reached the enemy's country. Because Your Majesty previously saw him giving away gold, silver, and treasures and did not reprimand him, it has led to him giving away the white elephant to our enemies today. Your Majesty! There are many faults in wicked sons, such as drinking, gambling, lusting after women, and squandering money. We ministers dare not fail to report this. If the prince from now on does not give away his wealth to others, then he may be allowed to stay here; if he does not stop, then he should be banished to the remote mountains.' English version: 'At that time, the father king summoned his son and thought, 'How strange! How can I, because of the ministers, prevent my son from giving freely? I feel ashamed, like a woman who is afraid of her in-laws.'

。」即向其子而說是言：「卿從今始，莫復貪著，一切功德可離舍；心行正法者，應著草衣服、啖水果遠處深山；卿今不應挑其右目以治左眼，卿於今日如何一旦惱亂我心及諸大臣？夫為人法，先安其親，然後乃當及余他人，卿今云何以我白象施與怨家？」◎

右經第三幅十四行，鹿群威猛(之下)丹本有「如我曾聞，菩薩往昔以恚因緣墮于龍中，(乃至)五穀臨熟遇天惡雹(等)。」凡二十六行四百四十二字；國本、宋本所無者，今撿彼文，則是此經下卷。〈龍品〉第八之文，《丹藏》錯亂，妄安於茲耳，故今不取。 大正藏第 03 冊 No. 0153 菩薩本緣經

菩薩本緣經卷中

吳月支優婆塞支謙字恭明譯一切持王子品第三之餘

◎爾時，王子合掌長跪，敬禮父王：「臣所佈施，不為貪慾、瞋恚、愚癡，不為名聲，不求生天人中豪貴，非是癲狂錯亂心作，為求正法，作是施耳。大王！當知臣今雖復擁護父母、兄弟、妻子，及其死時，雖有親族，誰能隨去？唯見正法逐之不捨。臣若無心行善法者，猶望大王苦言教敕，如何一旦信用邪言，斷臣行善？王先敕臣施捨舍心，舍心是臣本性根原，云何可舍？猶如地性，不可舍堅；乃至火性，不可舍熱；如魚投陸，命何能存？如王僮僕六情具足，身體完具與天無異，是人云何與王給使？王家所有車乘、婇女、金銀、珍寶從何處得？當知皆是過去施業，今得是報。大王！當知一切餓鬼，飢火所逼，身心燋惱，如此皆是貪惜因緣

現代漢語譯本：於是（國王）就對他的兒子說：『你從今以後，不要再貪戀執著，一切功德都可以捨棄；真心修行正法的人，應該穿著草衣，吃水果，住在偏遠深山；你現在不應該挖出右眼來治療左眼，你今天怎麼突然擾亂我的心和各位大臣？做人的道理，應該先安頓好自己的親人，然後才輪到其他人，你現在怎麼能把我心愛的白象送給仇敵？』 現代漢語譯本：菩薩本緣經卷上 現代漢語譯本：右經第三幅十四行，鹿群威猛（之下）丹本有『如我曾聞，菩薩往昔以嗔恚因緣墮于龍中，（乃至）五穀臨熟遇天惡雹（等）。』共二十六行四百四十二字；國本、宋本所沒有的，現在查閱那些文字，原來是此經下卷。《龍品》第八的文字，《丹藏》錯亂，錯誤地安放在這裡，所以現在不採用。 現代漢語譯本：大正藏第 03 冊 No. 0153 菩薩本緣經 現代漢語譯本：菩薩本緣經卷中 現代漢語譯本：僧伽斯那撰 現代漢語譯本：吳月支優婆塞支謙字恭明譯一切持王子品第三之餘 現代漢語譯本：這時，王子合掌長跪，恭敬地向父王行禮：『我所佈施，不是爲了貪慾、嗔恚、愚癡，不是爲了名聲，不求生到天界享受榮華富貴，也不是因為癲狂錯亂而做，是爲了追求正法，才做這樣的佈施。大王！您應該知道，我即使能夠保護父母、兄弟、妻子，等到他們去世的時候，即使有親人，誰又能跟隨他們而去呢？只有正法才能跟隨我們不離不棄。我如果無心修行善法，還希望大王您能用嚴厲的言辭教導我，怎麼能突然相信那些邪惡的言論，斷絕我行善的道路呢？您之前命令我捨棄佈施的心，捨棄的心是我的本性根源，怎麼可以捨棄呢？就像大地的性質，不能捨棄堅固；乃至火的性質，不能捨棄熱；就像魚離開水，生命怎麼能夠存活？就像大王的僕人六根完好，身體健全和天人沒有差別，這個人怎麼能給大王您使喚呢？大王您家裡的車乘、美女、金銀、珍寶是從哪裡來的？應該知道，這些都是過去佈施的果報，現在才得到這些回報。大王！您應該知道，一切餓鬼，被飢餓的火焰所逼迫，身心焦躁惱怒，這些都是因為貪婪吝嗇的緣故。』

English version: Then (the king) said to his son: 'From now on, you must not be greedy and attached. All merits can be abandoned. Those who truly practice the Dharma should wear grass clothes, eat fruits, and live in remote mountains. You should not gouge out your right eye to treat your left eye. How can you suddenly disturb my mind and the minds of all the ministers today? The way of being a person is to first settle one's own relatives, and then to attend to others. How can you give my beloved white elephant to the enemy?' English version: Bodhisattva's Original Causes Sutra, Volume 1 English version: The right sutra, the third scroll, fourteen lines, the deer herd is mighty (below) the Dan version has 'As I have heard, the Bodhisattva in the past fell into the dragon realm due to anger, (and so on) when the five grains were about to ripen, they encountered severe hail (etc.).' A total of twenty-six lines and four hundred and forty-two characters; what is not in the Guo version and Song version, now checking those texts, it turns out to be the lower volume of this sutra. The text of the eighth chapter, 'Dragon Chapter', in the Dan version is confused and wrongly placed here, so it is not adopted now. English version: Taisho Tripitaka No. 03, No. 0153 Bodhisattva's Original Causes Sutra English version: Bodhisattva's Original Causes Sutra, Volume 2 English version: Written by Sanghasena English version: Translated by Upasaka Zhi Qian, courtesy name Gongming, from Yuezhi of Wu, the remainder of the third chapter, 'Prince Who Holds All' English version: At that time, the prince put his palms together, knelt down, and respectfully bowed to his father: 'My giving is not for greed, anger, or ignorance, not for fame, not seeking to be reborn in the heavens to enjoy wealth and honor, nor is it done out of madness or confusion, but for the pursuit of the true Dharma. Your Majesty! You should know that even if I can protect my parents, brothers, and wife, when they die, even if there are relatives, who can follow them? Only the true Dharma can follow us and never leave us. If I have no intention of practicing good deeds, I still hope that Your Majesty can teach me with harsh words. How can you suddenly believe those evil words and cut off my path of doing good? You previously ordered me to give up the mind of giving. The mind of giving is the root of my nature. How can it be given up? Just like the nature of the earth, it cannot give up firmness; even the nature of fire, it cannot give up heat; like a fish leaving the water, how can life survive? Just like Your Majesty's servant, with all six senses intact, a healthy body, and no different from a celestial being, how can this person be used by Your Majesty? Where did Your Majesty's carriages, beauties, gold, silver, and treasures come from? You should know that these are all the results of past giving, and now you receive these rewards. Your Majesty! You should know that all hungry ghosts, forced by the flames of hunger, are restless and distressed in body and mind. All of this is due to greed and stinginess.'

。若諸天中，七寶宮殿壽命長遠，當知皆是佈施因緣。大王！臣今所施，火不能燒，水不能漂，王家盜賊，怨家債主，不能侵奪所施之物。于諸趣中，能作親友，是天乘載是所施物；在生死中，隨逐臣身，如犢隨母。如王所敕，欲令臣止佈施之心，若不能捨，當徙深山；雖至深山，茍施心不息，貧窮之人，亦復當來。臣本誓願實樂山林，所以未啟，慮父不放。大王今已聽真得本願，正爾奉辭涉路進發。所以者何？山林之中，是閑靜處仙聖所樂，能離貪慾、瞋恚、愚癡，臣若至，彼必能自利。」

爾時，王子即禮王足，右繞三匝，奉辭而出；次至母所，跪禮如常，右繞三匝，禮足而出；復至妻所，而作是言：「卿好住此，供養父母，守護其子，此即是汝修行正法。今我欲去遠至山林。何以故？我先常愿，欲入深山修行其志。父王今聽，是故我當速往至彼，以副我心；與諸禽獸共為等侶，飲食水果足自存活；汝是王女，身體柔軟、端正、詳雅，何能堪忍如是苦事，故應住此不須隨我。」其妻聞已，心悶懊惱，身體掉動如芭蕉葉，悲號啼泣，椎胸拔髮，舉聲大哭，唱言：「奈何！君有何罪，乃令父王擯之深山？大王寬慈，正法治化愛民如子，云何一旦驅擯乃爾？君之愛形，身色柔軟如瞻婆華，云何一旦當臥棘刺土石之上？如今在宮五樂自娛，設當入山唯聞虎狼、師子、毒獸諸惡音聲

現代漢語譯本：如果諸天之中，七寶宮殿的壽命長久，應當知道這都是佈施的因緣。大王！我如今所佈施的，火不能燒，水不能漂，王家的盜賊、仇敵債主，都不能侵奪我所佈施的財物。在各道輪迴中，它能成為親友，是天界乘坐的工具，是所佈施的物品；在生死輪迴中，它會跟隨我的身體，就像小牛跟隨母牛一樣。如果大王您命令我停止佈施的心，如果不能停止，就應當把我遷徙到深山中；即使到了深山，如果佈施的心不停止，貧窮的人也會再次到來。我本來就發誓喜歡山林，所以沒有稟告，是擔心父親不放我走。大王現在已經允許我實現本來的願望，我這就告辭上路出發。為什麼呢？因為山林之中，是清靜的地方，是仙人和聖人所喜愛的，能夠遠離貪慾、嗔恚、愚癡，我如果到了那裡，必定能夠自我利益。 當時，王子就禮拜國王的腳，右繞三圈，告辭而出；接著到母親那裡，跪拜如常，右繞三圈，禮拜腳后離開；又到妻子那裡，對她說：『你好好住在這裡，供養父母，守護孩子，這就是你修行正法。我現在想要去遠處的山林。為什麼呢？因為我之前常常希望，能夠進入深山修行我的志向。父王現在允許了，所以我應當快速前往那裡，以滿足我的心願；和各種禽獸成為同伴，吃水果就足夠自己生存了；你是王女，身體柔軟、端莊、文雅，怎麼能夠忍受這樣的苦事，所以應該住在這裡，不需要跟隨我。』他的妻子聽了之後，心中煩悶懊惱，身體搖動就像芭蕉葉，悲傷地哭泣，捶胸頓足，拔頭髮，大聲哭喊，說道：『為什麼！您有什麼罪過，竟然讓父王把您趕到深山？大王寬厚仁慈，用正法治理國家，愛民如子，為什麼突然之間要這樣驅趕您？您的容貌，身體的顏色柔軟如瞻婆花，為什麼突然之間要睡在荊棘和土石之上？現在在宮中享受五種快樂，如果到了山裡，只能聽到虎狼、獅子、毒獸的各種惡劣的聲音。』

English version: If in the heavens, the seven-jeweled palaces have long lifespans, know that it is all due to the causes of giving. Great King! What I now give cannot be burned by fire, cannot be floated away by water, and neither the royal thieves, nor enemies, nor creditors can seize what I have given. In all realms of existence, it can become a friend, a vehicle for the heavens, and the very thing that was given; in the cycle of birth and death, it will follow my body, like a calf follows its mother. If Your Majesty orders me to stop the mind of giving, and if I cannot stop, then I should be moved to the deep mountains; even if I reach the deep mountains, if the mind of giving does not cease, the poor will come again. I originally vowed to enjoy the mountains and forests, so I did not report it, fearing that my father would not let me go. Now that Your Majesty has allowed me to fulfill my original wish, I now take my leave and set off. Why is that? Because in the mountains and forests, it is a quiet place, beloved by immortals and sages, able to be free from greed, hatred, and ignorance. If I go there, I will surely be able to benefit myself. At that time, the prince bowed at the king's feet, circumambulated him three times to the right, and took his leave; then he went to his mother, knelt and bowed as usual, circumambulated her three times to the right, bowed at her feet, and left; then he went to his wife and said to her: 'You should stay here, take care of my parents, and protect our child, this is your practice of the righteous Dharma. Now I want to go far away to the mountains and forests. Why? Because I have always wished to enter the deep mountains to cultivate my aspirations. My father has now allowed it, so I should quickly go there to fulfill my heart's desire; to be companions with all kinds of birds and beasts, and to live on fruits. You are a princess, your body is soft, elegant, and refined, how can you endure such hardships, so you should stay here and not follow me.' When his wife heard this, her heart was troubled and distressed, her body trembled like a banana leaf, she cried sadly, beat her chest, pulled out her hair, and cried out loudly, saying: 'Why! What crime have you committed that the king has banished you to the deep mountains? The king is kind and compassionate, governs the country with the righteous Dharma, and loves his people like his own children, why would he suddenly banish you like this? Your appearance, the color of your body is as soft as a champak flower, why would you suddenly have to sleep on thorns and stones? Now in the palace you enjoy the five pleasures, but if you go to the mountains, you will only hear the terrible sounds of tigers, wolves, lions, and poisonous beasts.'

。怪哉！大王慈愛之心，今日安在？如何父親變成離薄，以小因緣一旦成怨？」

爾時，王子即答妻言：「善哉！王女！汝有深智，精進、勇猛，是我善伴，設我不是應當呵責，云何乃出如是粗言？諸王為國共相戰諍，皆為貪慾瞋癡所惱，是我福緣，乃令父王聽我入山修行正法，汝今不應生不歡喜。世中常法，王若衰老，則立太子令知國事，國事殷湊，多諸過咎，咎既鐘身，無逃避處。王今未衰，便能放舍，聽我入山修學其志，世間過咎永不見及，汝今何故不歡喜耶？汝便好住，我今欲去。」

答言：「妾之父母處與君時，日月大地及四天王悉皆證知。初婚之日，君自發言誓不相舍，如何今日便欲獨往？當知日月及以猛火，明與質俱不相舍離，君今云何而欲見舍？」

爾時，王子悉以家財佈施貧乏，即以兩肩荷負二子，攜將其妻，往雪山中。王子到已，食果、飲水以存性命，晝夜修習慈悲之心，復作是念：「我本在家，雖受五欲，未若今日處山歡娛，如是之樂，釋提桓因所受欲樂所不及也。是諸眾生不知正法微妙之味，如烏不知蓮華之味。」是時，王子常為眾生思惟是義，妻常入山采于果蓏以自供給。

是時，有一老婆羅門，其形醜惡人所惡見，從遠方來。王子見已，即命令坐，行水施果然後問訊：「汝何緣至此耶？將非厭家之過患乎？壯應在家極情五欲，今已衰老，死時將至，舍來修道甚是快事。是中閑靜無有家過，汝若樂此，我之所有甘果、冷水，常相供給不令有乏。」婆羅門言：「無慾想者應住於此，我今欲想猶未能滅，是故不能於此住也

現代漢語譯本：『奇怪啊！大王的慈愛之心，今天在哪裡呢？為什麼父親變得如此冷漠，因為一點小小的緣故就產生了怨恨？』 當時，王子立刻回答妻子說：『好啊！王女！你很有智慧，精進、勇敢，是我的好伴侶。如果我不是應該受到責備，怎麼會說出這樣粗魯的話呢？各國的君王爲了國家互相爭鬥，都是被貪慾、嗔恨、愚癡所困擾。這是我的福分，才使得父王允許我入山修行正法，你現在不應該感到不高興。世間的常理是，君王如果衰老，就會立太子來管理國家事務。國家事務繁多，會有很多過錯，過錯一旦降臨到身上，就無處可逃。父王現在還沒有衰老，就能放下一切，允許我入山修習自己的志向，世間的過錯永遠不會牽連到我，你為什麼不高興呢？你好好地住在這裡吧，我現在要走了。』 妻子回答說：『我父母將我許配給您的時候，日月大地和四天王都可以作證。初婚那天，您親自發誓說不會拋棄我，為什麼今天卻要獨自離去呢？應該知道日月和猛火，光明和本質都是不分離的，您今天為什麼想要拋棄我呢？』 當時，王子把家裡的財產全部佈施給貧窮的人，然後用兩肩扛著兩個孩子，帶著他的妻子，前往雪山中。王子到達后，吃果子、喝水來維持生命，日夜修習慈悲之心，又這樣想：『我以前在家，雖然享受五欲，但不如今天在山裡快樂。這樣的快樂，連釋提桓因所享受的欲樂都比不上。這些眾生不知道正法微妙的滋味，就像烏鴉不知道蓮花的味道一樣。』這時，王子常常為眾生思考這些道理，妻子常常進山採摘果實來供給自己。 這時，有一個老婆羅門，他的樣子醜陋，讓人厭惡，從遠方來到這裡。王子見到他后，就讓他坐下，給他水和果子，然後問候說：『您為什麼來到這裡呢？難道是厭倦了家庭的過患嗎？壯年時應該在家盡情享受五欲，現在已經衰老，死期將至，捨棄一切來修道真是好事。這裡清靜，沒有家庭的過錯，如果您喜歡這裡，我所有的甘甜果實和涼水，都會經常供給您，不會讓您缺乏。』婆羅門說：『沒有慾望的人應該住在這裡，我現在的慾望還沒有消除，所以不能住在這裡。』

English version: 'How strange! Where is the Great King's compassionate heart today? Why has my father become so distant, turning a small matter into resentment?' At that time, the prince immediately replied to his wife, 'Excellent! Princess! You are wise, diligent, and courageous, a good companion to me. If I were not deserving of blame, how could you utter such harsh words? Kings fight each other for their countries, all troubled by greed, hatred, and delusion. It is my good fortune that my father has allowed me to enter the mountains to practice the true Dharma. You should not be unhappy now. It is the common practice in the world that when a king grows old, he appoints a crown prince to manage state affairs. State affairs are numerous, and there are many faults. Once faults fall upon one's shoulders, there is no escape. My father is not yet old, yet he is able to let go and allow me to enter the mountains to pursue my aspirations. The faults of the world will never reach me. Why are you not happy? You should stay here, I am about to leave.' The wife replied, 'When my parents betrothed me to you, the sun, moon, earth, and the Four Heavenly Kings all bore witness. On our wedding day, you yourself vowed never to abandon me. Why do you now wish to leave alone? You should know that the sun and moon, and fire, their light and essence are inseparable. Why do you now wish to abandon me?' At that time, the prince gave all his family wealth to the poor, then carried his two children on his shoulders, and took his wife to the snowy mountains. After arriving, the prince ate fruits and drank water to sustain his life, and practiced compassion day and night. He thought, 'When I was at home, although I enjoyed the five desires, it was not as joyful as being in the mountains today. Such joy is unmatched even by the pleasures enjoyed by Shakra. These beings do not know the subtle taste of the true Dharma, just as crows do not know the taste of lotus flowers.' At this time, the prince often contemplated these meanings for the sake of all beings, and his wife often went into the mountains to gather fruits to provide for herself. At this time, there was an old Brahmin, whose appearance was ugly and repulsive, who came from afar. When the prince saw him, he had him sit down, offered him water and fruit, and then inquired, 'Why have you come here? Is it because you are weary of the troubles of family life? In your youth, you should have indulged in the five desires at home. Now that you are old and death is approaching, it is a good thing to abandon everything and practice the Way. This place is quiet and free from the faults of family life. If you like it here, I will always provide you with sweet fruits and cool water, and you will not lack anything.' The Brahmin said, 'Those without desires should stay here. My desires have not yet been extinguished, so I cannot stay here.'

。大仙！汝且觀之，我身雖老頭，白齒落、行步戰掉、目視濛濛，舌干、口燥不能語言，頭重難勝猶如太山，耳聽不了身體衰變，而有欲想猶如壯時。大仙！當知我年朽邁身力羸損，家貧空乏困于僕使，若欲滿我本所愿者，幸可惠施二奴僕使。」

菩薩聞之，即作是念：「怪哉！今日若言無有，則非本誓；若言有者，今實空貧。」

婆羅門言：「君今遲疑，何所思慮？將慮我非婆羅門受持禁戒博學人耶！若有此慮我實是也。」

菩薩答言：「我本在家，多有僕使，金銀、珍寶、庫藏盈溢。當於爾時，見有乞者，終不言無，今在此止悉不持來，何處當得以相副稱，所以遲疑思是事耳。」

婆羅門言：「我今衰老氣力空竭，從遠方來乞求所須，汝從本來凡見乞者，曾不發言：『我無所有。』今日何故發如是言？大仙！若能憐愍給施二奴，我當還國；若不能者，我必此死。」

爾時，王子即作是念：「我今當作何等方便發遣此人？」爾時，二子近在不遠山中遨戲，復作是念：「我今當爲一切眾生，作不空因緣。」即喚其子，子既至已，菩薩抱之，復作是念：「我今二子生長深宮，身體柔軟，未經寒苦，如何一旦違離父母，為他僮僕？」復作是念：「我今何緣計如是事，若不修行難行苦行，何緣得成阿耨多羅三藐三菩提？以是因緣，我當行之，愿以此行速得成就阿耨多羅三藐三菩提；我今舍此所愛二子，不求生天人中果報，轉輪聖王、帝釋梵四天王，愿此功德悉與眾產生無上道

現代漢語譯本：大仙！您看，我雖然老了，牙齒脫落，走路顫巍巍的，眼睛昏花，舌頭乾燥，口乾說不出話，頭重得像泰山一樣難以承受，耳朵也聽不清，身體衰敗，但慾望卻像壯年時一樣強烈。大仙！您應該知道我年老體衰，身體虛弱，家境貧寒，被僕役所困擾。如果想滿足我原本的願望，希望您能施捨兩個奴僕給我。 菩薩聽了這話，心裡想：『奇怪啊！今天如果說沒有，就違背了之前的誓言；如果說有，現在確實一無所有。』 婆羅門說：『您現在遲疑，在想什麼呢？難道是懷疑我不是持守戒律、博學多聞的婆羅門嗎？如果這樣想，我確實是。』 菩薩回答說：『我以前在家時，有很多僕人，金銀珠寶，倉庫堆滿。那時，見到乞討的人，我從不說沒有。現在我在這裡，什麼都沒帶來，哪裡能找到東西來滿足你的要求呢？所以我才遲疑，在考慮這件事。』 婆羅門說：『我現在衰老，氣力耗盡，從遠方來乞求所需。您從前凡是見到乞討的人，從沒說過「我沒有」。今天為什麼說這樣的話？大仙！如果能可憐我，施捨兩個奴僕，我就回國；如果不能，我一定會死在這裡。』 這時，王子心裡想：『我現在該用什麼辦法打發這個人走呢？』這時，他的兩個兒子正在不遠的山中玩耍。他又想：『我現在應當為一切眾生，種下不落空的因緣。』於是叫來他的兒子。兒子們來到后，菩薩抱住他們，又想：『我的兩個兒子在深宮中長大，身體嬌嫩，沒經歷過寒冷和辛苦，怎麼能一下子離開父母，成為別人的奴僕呢？』他又想：『我為什麼會考慮這些事呢？如果不修行難行的苦行，怎麼能成就無上正等正覺呢？因為這個原因，我應當去做。愿以此修行，迅速成就無上正等正覺。我今天捨棄我所愛的兩個兒子，不求生到天界，不求成為轉輪聖王、帝釋天、梵天四天王，愿以此功德，使一切眾生都能成就無上道。』

English version: Great sage! Behold, though I am old, my teeth have fallen out, my gait is unsteady, my vision is blurred, my tongue is dry, my mouth parched and unable to speak, my head is heavy like Mount Tai, my ears cannot hear, and my body is decaying, yet my desires are as strong as in my youth. Great sage! You should know that I am old and frail, my body is weak, my family is poor, and I am troubled by servants. If you wish to fulfill my original desire, I hope you can bestow upon me two servants. Upon hearing this, the Bodhisattva thought, 'Strange! If I say I have none today, I would be breaking my previous vow; if I say I have, I am truly empty-handed now.' The Brahmin said, 'Why do you hesitate now? What are you pondering? Do you doubt that I am not a Brahmin who upholds precepts and is learned? If that is your concern, I assure you I am.' The Bodhisattva replied, 'When I was at home, I had many servants, gold, silver, and treasures overflowing in my storehouses. At that time, when I saw beggars, I never said I had nothing. Now that I am here, I have brought nothing with me. Where can I find something to meet your request? That is why I hesitate and am considering this matter.' The Brahmin said, 'I am now old and my strength is exhausted. I have come from afar to beg for what I need. In the past, whenever you saw beggars, you never said, 「I have nothing.」 Why do you say such things today? Great sage! If you can take pity on me and bestow two servants, I will return to my country; if not, I will surely die here.' At that moment, the prince thought, 'What method should I use to send this person away?' At that time, his two sons were playing in the mountains not far away. He thought again, 'I should now create a cause and condition that will not be in vain for all sentient beings.' So he called his sons. When his sons arrived, the Bodhisattva embraced them and thought, 'My two sons have grown up in the deep palace, their bodies are delicate, and they have not experienced cold or hardship. How can they suddenly leave their parents and become servants to others?' He thought again, 'Why am I considering these things? If I do not practice difficult austerities, how can I achieve Anuttara-samyak-sambodhi? For this reason, I should do it. May this practice quickly lead to the achievement of Anuttara-samyak-sambodhi. Today, I give up my two beloved sons, not seeking to be reborn in the heavens, nor to become a Chakravartin king, Indra, Brahma, or the Four Heavenly Kings. May this merit be given to all sentient beings so that they may achieve the unsurpassed path.'

。」爾時，菩薩手執二子，授婆羅門，作如是言：「汝婆羅門！我此二子猶如我命，幼稚無智，未解人語，雖復似人未有所識，今持相與以為僕使，恐母來至，可速將去。」

爾時，二子回捉父衣，而白父言：「父今何緣，持我兄弟與此惡婆羅門？我等從今永離父母，年既幼小未有所識，無覆、無護云何能活？我等何故受此苦惱？今墮他手命必不全，如犯王法則受刑罰，我等愚小未有所犯，何緣今日乃見是苦？假使實犯猶望恕放，況無所犯，而橫見抂？設父於我愛心已斷，但為人法復不應爾，老小可愍愚智有之，父今何為特見苦毒？假使為法而見舍者，喪失慈惻豈是法耶？我雖幼稚，亦曾聞說婆羅門法，若有擁護妻子因緣得生梵天。」

爾時，菩薩聞是語已，身心戰動即自呵責：「何緣乃爾？心汝不知耶！從昔已來，流轉生死一切眾生，何者非怨？何者非子？汝今闇蔽盲無見耶！何不繫念思惟分別？汝今直為彼將二子，便如是動耶！若死至時，當云何乎？」

爾時，菩薩呵責心已即得定住，語婆羅門：「汝速將去。」

是時，二子即白父言：「且聽！小住，須我母至，跪拜問訊辭去不晚。」菩薩答言：「汝等但去，吾與汝母當隨汝后。」

時，婆羅門將其二子速疾發引。是時，二子隨路還顧，回視父面，悲號啼哭。菩薩爾時更復呵心：「汝今不應復更戰動，當觀受形老死熾然，子去未遠復立誓願，我今舍子實是難行，愿此因緣得成阿耨多羅三藐三菩提，除諸眾生一切繫縛

現代漢語譯本：當時，菩薩手裡拿著兩個孩子，交給婆羅門，這樣說道：『你這位婆羅門！我的這兩個孩子就像我的生命一樣，他們年幼無知，聽不懂人話，雖然長得像人，但什麼都不懂。現在我把他們給你做僕人，恐怕他們的母親來了，你快點帶他們走吧。』 當時，兩個孩子拉著父親的衣角，對父親說：『父親，您為什麼要把我們兄弟倆給這個惡婆羅門？我們從今以後就要永遠離開父母了，我們年紀還小，什麼都不懂，沒有依靠，沒有保護，怎麼能活下去呢？我們為什麼要遭受這樣的痛苦？現在落入他人之手，性命肯定保不住，就像觸犯了王法要受刑罰一樣。我們年幼無知，沒有犯任何錯，為什麼今天會遭受這樣的苦難？即使真的犯了錯，還希望能夠得到寬恕，更何況我們沒有犯錯，卻無端遭受這樣的冤屈？就算父親您對我們的愛已經斷絕，但按照人情法理也不應該這樣啊，老人和小孩是值得憐憫的，愚笨和聰慧的人都有，父親您為什麼要如此狠心？假如是爲了修行佛法而捨棄我們，喪失了慈悲之心，這難道是佛法嗎？我們雖然年幼，也曾聽說過婆羅門法，如果有人能夠保護妻子兒女，就能因此升入梵天。』 當時，菩薩聽到這些話后，身心顫抖，立刻責備自己：『為什麼會這樣？你的心難道不知道嗎！從過去到現在，在生死輪迴中，一切眾生，哪個不是怨敵？哪個不是子女？你現在被矇蔽了，盲目無知嗎？為什麼不靜下心來思考分辨？你現在只是因為要把兩個孩子給別人，就如此動搖嗎？如果死亡來臨的時候，你又該怎麼辦呢？』 當時，菩薩責備了自己的心后，立刻安定下來，對婆羅門說：『你快點帶他們走吧。』 這時，兩個孩子對父親說：『請您稍等一下！等我們的母親來了，我們跪拜問候告別再走也不遲。』菩薩回答說：『你們只管走吧，我和你們的母親會隨後跟來的。』 這時，婆羅門帶著兩個孩子快速地離開了。當時，兩個孩子一邊走一邊回頭看，看著父親的臉，悲傷地哭泣。菩薩這時又責備自己的心：『你現在不應該再動搖了，應當觀察到受生、衰老、死亡的火焰正在燃燒，孩子離開還沒多遠，就又立下誓願，我今天捨棄孩子，這實在是難以做到的事情，愿以此因緣，成就無上正等正覺，解除一切眾生的束縛。』

English version: At that time, the Bodhisattva, holding his two children, gave them to the Brahmin, saying, 'O Brahmin! These two children of mine are like my own life. They are young and ignorant, unable to understand human speech. Although they resemble humans, they know nothing. Now I give them to you to be your servants. I fear their mother will come, so you should take them away quickly.' At that time, the two children grasped their father's clothes and said to him, 'Father, why are you giving us brothers to this evil Brahmin? From now on, we will be forever separated from our parents. We are still young and know nothing. Without shelter or protection, how can we survive? Why must we suffer such pain? Now that we are falling into the hands of another, our lives will surely not be spared, just as if we had violated the king's law and were to be punished. We are young and ignorant and have committed no wrong. Why must we suffer such hardship today? Even if we had truly committed a wrong, we would still hope for forgiveness. How much more so when we have committed no wrong, yet we are unjustly suffering? Even if your love for us has ended, according to human law, you should not do this. The old and the young are to be pitied, and there are both the foolish and the wise. Why are you so cruel? If you are abandoning us for the sake of the Dharma, is it Dharma to lose compassion? Although we are young, we have heard that according to Brahmin law, if one protects one's wife and children, one can be reborn in the Brahma heaven.' At that time, upon hearing these words, the Bodhisattva's body and mind trembled, and he immediately rebuked himself, 'Why is this so? Does your heart not know? From the past until now, in the cycle of birth and death, among all sentient beings, who is not an enemy? Who is not a child? Are you now blinded and ignorant? Why do you not calm your mind to think and discern? You are only giving these two children away, and you are so shaken? When death comes, what will you do?' At that time, after rebuking his mind, the Bodhisattva immediately became calm and said to the Brahmin, 'You should take them away quickly.' At this time, the two children said to their father, 'Please wait a moment! We must wait for our mother to come, so we can kneel and bid her farewell before we leave.' The Bodhisattva replied, 'You just go. Your mother and I will follow you later.' At that time, the Brahmin quickly took the two children away. As they went, the two children kept looking back, gazing at their father's face, weeping and crying. The Bodhisattva then rebuked his mind again, 'You should not be shaken anymore. You should observe that the flames of birth, old age, and death are burning fiercely. The children have not gone far, and I am already making a vow. My giving away my children today is truly a difficult thing to do. May this cause and condition lead to the attainment of Anuttara-samyak-sambodhi, and may it release all sentient beings from all their bonds.'

時，婆羅門髮腳未遠，即作是念：「甚奇王子，世間希有，如言則行施我二子，所修善法具足成就。今此二子當於何賣？唯有還至本祖王國。」

時，婆羅門即將二子往詣王宮，是時祖王見其二孫，悲喜交集問婆羅門：「汝於何處得此二兒？」婆羅門言：「且聽！彼雪山中，大王之子名一切持，以此二子施我為奴。」

王聞是語，扼腕而言：「怪哉！我子愛法太過，乃至不惜所愛兒息；汝今還我，當與汝直。」婆羅門言：「敬如王命。」即受珍寶還歸其家。

時，菩薩妻在空林中，左目瞤動心驚不樂，所採雜華尋即萎枯，器中二果迸出墮地，二乳驚動汁自流出，有鳥在前連聲鳴叫，即作是念：「今此瑞應必定不祥，將非我夫命根斷耶？或是虎狼、師子、惡獸食啖我子？復非遨戲墮山死乎？」念是事已，便還所止，尋見菩薩近一石岸，在草敷上傾身而坐，即作是念：「我夫在此定無他慮。」便前白言：「二子今者為安隱不？」菩薩答言：「二子安隱。」妻復言曰：「我今耳中實聞安隱，但未見之猶懷憂戚。」菩薩答言：「汝但小坐，自當見之。」妻便卻坐，復重告言：「汝不知我本誓願耶！一切所有要當施人。汝朝出后，有婆羅門來從我乞，尋以二子而佈施之。」妻聞是語，其心迷沒，舉身自撲悶絕躄地。爾時，菩薩以水灑之，水灑之後，還得醒悟，身體戰動，坐說偈言：

「怪哉為正法，　　而行於苦行， 以子佈施時，　　云何心不亂。 君心非剛鐵，　　亦未永離愛， 云何能以子，　　而用施於人

當時，婆羅門還沒走遠，就想：『這位王子真是太奇特了，世間罕見，竟然說到做到，把兩個兒子都施捨給了我，他所修的善法真是圓滿成就。現在這兩個兒子我該賣到哪裡去呢？不如還是回到他們祖父的王國去吧。』 當時，婆羅門就帶著兩個孩子前往王宮。這時，祖父國王見到兩個孫子，悲喜交加，問婆羅門：『你從哪裡得到這兩個孩子的？』婆羅門說：『請聽我說！在雪山中，大王您的兒子名叫一切持，他把這兩個孩子施捨給我做奴隸。』 國王聽了這話，捶胸頓足地說：『真是奇怪啊！我的兒子愛法太過，竟然不惜自己心愛的兒女；你現在把他們還給我，我給你錢。』婆羅門說：『遵從您的命令。』於是接受了珍寶，回到了自己家。 當時，菩薩的妻子在空曠的樹林中，左眼皮跳動，心中驚恐不安，採摘的鮮花很快就枯萎了，器皿中的兩個果子也蹦出來掉在地上，兩個乳房也驚動得汁液流出，有鳥在前面連聲鳴叫，她就想：『現在這些徵兆一定是不祥之兆，難道是我的丈夫要死了嗎？還是虎狼、獅子等惡獸吃了我的孩子？又或者是他們玩耍時從山上掉下去死了？』想到這裡，她就回到住處，看到菩薩靠近一塊石岸，在草地上斜靠著坐著，就想：『我的丈夫在這裡，一定沒有其他憂慮。』於是上前問道：『兩個孩子現在平安嗎？』菩薩回答說：『兩個孩子平安。』妻子又說：『我耳朵里確實聽到了平安，但沒親眼見到，還是憂心忡忡。』菩薩回答說：『你稍微坐一會兒，自然會見到他們。』妻子就退後坐下，又再次說道：『你難道不知道我本來的誓願嗎！一切所有的東西都要施捨給別人。你早上出去后，有個婆羅門來向我乞討，我就把兩個孩子佈施給他了。』妻子聽到這話，心神迷亂，全身撲倒在地，昏厥過去。這時，菩薩用水灑在她身上，灑水之後，她才醒過來，身體顫抖，坐著說了偈語： 『真是奇怪啊，爲了正法，竟然修行如此苦行，把孩子佈施出去的時候，怎麼心不亂呢？你的心不是剛鐵，也沒有永遠離開愛，怎麼能把孩子施捨給別人呢？』

At that time, the Brahmin hadn't gone far when he thought, 'This prince is truly extraordinary, rare in the world. He does as he says, giving me his two sons. The good deeds he has cultivated are truly complete. Now, where should I sell these two sons? It would be best to return to their grandfather's kingdom.' So, the Brahmin took the two children to the royal palace. When the grandfather king saw his two grandsons, he was filled with both sorrow and joy. He asked the Brahmin, 'Where did you get these two children?' The Brahmin replied, 'Please listen! In the snowy mountains, your son, named All-Holder, gave these two children to me as slaves.' Upon hearing this, the king wrung his hands and said, 'How strange! My son loves the Dharma too much, even to the point of not cherishing his own beloved children. Now, return them to me, and I will give you money.' The Brahmin said, 'As you command.' He then accepted the treasures and returned home. At that time, the Bodhisattva's wife was in the empty forest. Her left eyelid twitched, her heart was uneasy, the flowers she had picked quickly withered, the two fruits in the container jumped out and fell to the ground, her breasts were agitated and milk flowed out, and a bird in front of her cried out repeatedly. She thought, 'These omens are definitely inauspicious. Could it be that my husband is about to die? Or have tigers, wolves, or lions eaten my children? Or perhaps they fell from a mountain while playing and died?' Thinking this, she returned to their dwelling and saw the Bodhisattva near a rocky bank, leaning against the grass. She thought, 'My husband is here, so there must be no other worries.' She went forward and asked, 'Are the two children safe?' The Bodhisattva replied, 'The two children are safe.' The wife said again, 'I have indeed heard that they are safe, but I have not seen them with my own eyes, so I am still worried.' The Bodhisattva replied, 'Just sit for a while, and you will see them.' The wife sat back and said again, 'Don't you know my original vow? Everything I have must be given to others. After you left this morning, a Brahmin came to beg from me, and I gave him the two children.' Upon hearing this, the wife's mind was confused, and she fell to the ground, fainting. At that time, the Bodhisattva sprinkled water on her. After being sprinkled with water, she woke up, her body trembling, and she sat and spoke a verse: 'How strange, for the sake of the true Dharma, you practice such asceticism. When you gave away your children, how could your heart not be disturbed? Your heart is not made of iron, nor have you forever left love. How could you give your children to others?'

我子既稚小，　　端正無及者， 面色如蓮華，　　目如優缽羅； 自食於水果，　　亦不相煩累， 如何無人情，　　一旦以施他。 此路多石沙，　　荊棘惡刺等， 彼人無慈慧，　　當將至何處。 君今不見耶！　　彼諸獐鹿等， 猶來求推覓，　　況君為其父。 不見此山中，　　一切諸樹木， 以失我子故，　　悉皆而啼哭； 一切諸樹木，　　悉無有心識， 猶尚能如是，　　況復有心者。」

爾時，其地有芭蕉樹，舉身戰動，妻尋語言：「汝夫亦以子息施人，無慈愍耶！何故如是，舉身戰動？」

爾時，其妻念子悲號，東西馳走不安其所。菩薩復言：「甚善，甚善！已得入山修行善法，云何令心受如是苦？空喪閑居修善妙理。怪哉王女！雖有深智精進勇猛，而不能解生死過患，父母、妻子、兄弟怨憎，誰能于中識其根原。見兒過去或為汝怨，彼若遭苦汝則歡喜，今為汝子別便憂惱，設使死亡強將去者，復可於我起瞋恚耶！汝本不聞諸仙聖言：

「『若少壯老皆歸於死，　　猶如果熟自然落地， 汝本不觀一切生死，　　猶如夢中邪見事耶！ 無常生死將諸眾生，　　雖有父母誰能救之， 譬如師子摶撮諸鹿，　　彼雖有母亦不能救。 是老病死常害眾生，　　猶如果樹多人所摘， 譬如壞器值天降雨，　　悉皆爛壞無有遺余。 三界眾生亦復如是，　　遇無常雨無得免者， 今營此業明造彼事，　　樂著不觀不覺死至

現代漢語譯本：我的孩子還很年幼，端正俊美無人能及，面色像蓮花一樣，眼睛像優缽羅花一樣；他自己吃水果，也不需要別人操勞，怎麼能如此無情，一下子就把他施捨給別人呢？這條路多是石頭和沙子，還有荊棘和惡刺等，那個人沒有慈悲和智慧，會把他帶到哪裡去呢？你現在沒看見嗎！那些獐鹿等動物，尚且還來這裡尋找自己的孩子，何況你還是他的父親呢？你沒看見這座山中，所有的樹木，因為失去了我的孩子，都全部在啼哭嗎？所有的樹木，都沒有心識，尚且還能這樣，何況是有心的人呢？ 這時，那裡有一棵芭蕉樹，全身顫抖，妻子就說：『你的丈夫也把孩子施捨給別人，沒有慈悲憐憫嗎！為什麼這樣，全身顫抖？』 這時，他的妻子思念孩子，悲傷地哭號，東西奔走，無法安定下來。菩薩又說：『很好，很好！已經進入山中修行善法，為什麼讓心承受這樣的痛苦？白白地閑居，修習美好的道理。奇怪啊，王女！雖然有深厚的智慧、精進和勇猛，卻不能理解生死的過患，父母、妻子、兄弟的怨恨，誰能從中認識到它的根源呢？看到孩子過去或許是你的仇人，他如果遭受痛苦你就會歡喜，現在是你的孩子就憂愁煩惱，假如死亡強行將他帶走，你難道又要對我產生嗔恨嗎！你本來沒有聽過諸位仙聖說的話嗎：』 『無論少壯還是年老，最終都會歸於死亡，就像果實成熟自然落地一樣，你本來沒有觀察一切生死，就像夢中虛妄的見解一樣！無常的生死將一切眾生帶走，即使有父母誰又能救得了他們呢？就像獅子抓捕鹿一樣，即使有母親也救不了。衰老、疾病和死亡常常傷害眾生，就像果樹被許多人採摘一樣，就像破損的器皿遇到天降大雨，全部都會爛壞沒有剩餘。三界眾生也是這樣，遇到無常的雨水，沒有誰能倖免，現在經營這樣的事業，明明在造作那樣的事情，貪戀執著，不觀察不覺察死亡的到來。』

English version: My child is still very young, with unparalleled beauty and grace, his face like a lotus flower, and his eyes like the utpala flower; he feeds himself with fruits and does not require anyone's care, how can you be so heartless as to give him away to someone else in an instant? This road is full of stones and sand, with thorns and sharp prickles, that person has no compassion or wisdom, where will he take him? Don't you see! Those deer and other animals still come here looking for their young, let alone you, his father? Don't you see that in this mountain, all the trees, because they have lost my child, are all weeping? All the trees, without consciousness, can still be like this, let alone those with a heart? At that time, there was a banana tree there, trembling all over, and the wife said: 'Your husband also gave away our child to someone else, without compassion or pity! Why is it like this, trembling all over?' At this time, his wife, missing her child, cried out in sorrow, running back and forth, unable to settle down. The Bodhisattva then said: 'Very good, very good! Having already entered the mountains to cultivate good deeds, why let your heart suffer such pain? Vainly dwelling in idleness, cultivating the wonderful principles. Strange, Princess! Although you have profound wisdom, diligence, and courage, you cannot understand the faults of birth and death, the resentment of parents, wives, and brothers, who can recognize its root cause? Seeing that the child in the past might have been your enemy, if he suffered you would be happy, now that he is your child you are worried and distressed, if death forcibly takes him away, would you then become angry with me! Have you not heard the words of the sages:』 'Whether young or old, all will eventually return to death, just like a ripe fruit naturally falling to the ground, you have not observed all of birth and death, like a false view in a dream! Impermanent birth and death take away all living beings, even if they have parents, who can save them? Just like a lion capturing a deer, even if it has a mother, it cannot be saved. Old age, sickness, and death constantly harm living beings, like a fruit tree being picked by many people, like a broken vessel encountering heavy rain, all will rot and nothing will remain. The beings of the three realms are also like this, encountering the rain of impermanence, no one can escape, now engaging in this kind of work, clearly creating that kind of thing, clinging to attachments, not observing, not realizing the arrival of death.'

。』

「如是二子，必定當舍，我今為法，而以施人；汝當歡喜，不應愁苦，我雖舍子，子必安樂，是故不應生大苦惱。」王子菩薩說是語已，其妻寂默更無所陳。

爾時，釋提桓因即作是念：「怪哉菩薩！無所愛惜。」即下化身為婆羅門，至菩薩所，而說偈言：

「大仙今當知，　　名聞徹梵天， 能行於大施，　　愛樂於正法。 今我所求索，　　蓋亦不足言， 唯愿大正法，　　滿我之所愿。」

菩薩答言：「我今身命，悉為一切無所愛惜，況餘外物、錢財、珍寶，假使有者，實不愛也。我本在家，多有庫藏、象馬、車乘、奴婢、僕使，悉以給施諸婆羅門，無所匱惜。但今現在空無所有，唯身與婦，若必須者，實復不愛。」

婆羅門言：「汝能爾者，便可以妻而見惠施。」

菩薩答言：「嫉妒惜心久以遠離。汝小聽，我為其說法。」菩薩報妻：「是婆羅門從我乞汝，汝意云何？」妻便答言：「隨意自在，我今屬君何得自從？」即捉妻手，授婆羅門。

時，婆羅門語菩薩言：「今此婦人顏貌端正，身體姝妙色像第一，道路險難多有寇賊，我今單獨去必不達，且還相寄莫復余施。」

菩薩復言：「我今賴君破壞牢獄斷絕繫縛，汝今復欲還我牢獄繫縛我耶！」

婆羅門言：「若見憐愍，必令得者，愿還受之，經須臾時。」菩薩憐愍故，少時還受，竟復何苦。婆羅門言：「我若失期不得還者，慎莫更以施與餘人，已是我有不得任意。」說是語已，即便還去

現代漢語譯本：『如果這兩個孩子必須被捨棄，我爲了佛法，會把他們佈施給別人；你應該感到高興，不應該憂愁痛苦。我雖然捨棄了孩子，他們一定會安樂，所以你不應該產生巨大的苦惱。』王子菩薩說完這些話后，他的妻子沉默不語，沒有再說什麼。 這時，釋提桓因心想：『真是奇怪啊，這位菩薩竟然沒有絲毫的愛惜之心。』於是他化身為婆羅門，來到菩薩面前，並說了偈語： 『大仙您應當知道，您的名聲已經傳遍梵天，您能行如此大的佈施，喜愛正法。我今天所求的，其實微不足道，只希望您能滿足我的願望，讓我得到正法。』 菩薩回答說：『我現在的生命，都爲了眾生而毫不愛惜，更何況是身外之物、錢財、珍寶呢？即使有，我也不會愛惜。我以前在家時，有很多的庫藏、象馬、車乘、奴婢、僕人，都佈施給了婆羅門，沒有絲毫吝惜。但現在我一無所有，只有身體和妻子，如果你們需要，我真的也不會愛惜。』 婆羅門說：『如果你能做到這樣，就可以把你的妻子佈施給我。』 菩薩回答說：『嫉妒和吝惜之心，我早就已經遠離了。你稍微聽一下，我為你說法。』菩薩對妻子說：『這位婆羅門向我乞求你，你意下如何？』妻子回答說：『一切都由你做主，我現在是屬於你的，怎麼能自己做主呢？』於是菩薩抓住妻子的手，交給了婆羅門。 這時，婆羅門對菩薩說：『現在這個婦人容貌端正，身體美好，姿色絕佳，道路險峻，多有盜賊，我獨自一人前往，必定不能到達，還是暫時寄放在你這裡，不要再佈施給別人了。』 菩薩又說：『我現在依靠你破壞了牢獄，斷絕了束縛，你現在又要讓我回到牢獄，束縛我嗎？』 婆羅門說：『如果你憐憫我，一定要讓我得到她，希望你暫時收回，過一會兒就好。』菩薩因為憐憫他，暫時收回了妻子，最終又有什麼苦惱呢？婆羅門說：『如果我失約不能回來，你千萬不要再把她佈施給別人，她已經是我的了，不能隨意處置。』說完這些話，就離開了。

English version: 'If these two children must be given away, I will give them to others for the sake of the Dharma; you should be happy, not sad and distressed. Although I give away the children, they will surely be at peace, so you should not have great suffering.' After Prince Bodhisattva said these words, his wife remained silent and said nothing more. At this time, Shakra thought: 'How strange, this Bodhisattva has no attachment at all.' So he transformed himself into a Brahmin, came to the Bodhisattva, and spoke a verse: 'Great sage, you should know, your fame has spread throughout the Brahma realm, you can perform such great giving, and you love the true Dharma. What I ask for today is actually insignificant, I only hope that you can fulfill my wish and let me obtain the true Dharma.' The Bodhisattva replied: 'My life now, I do not cherish it for the sake of all beings, let alone external things, money, and treasures? Even if I had them, I would not cherish them. When I was at home, I had many storehouses, elephants, horses, carriages, slaves, and servants, all of which I gave to the Brahmins without any stinginess. But now I have nothing, only my body and wife, if you need them, I really will not cherish them either.' The Brahmin said: 'If you can do this, then you can give your wife to me.' The Bodhisattva replied: 'Jealousy and stinginess have long been far from me. Listen for a moment, I will speak the Dharma for you.' The Bodhisattva said to his wife: 'This Brahmin is asking me for you, what do you think?' The wife replied: 'Everything is up to you, I belong to you now, how can I decide for myself?' So the Bodhisattva took his wife's hand and gave it to the Brahmin. At this time, the Brahmin said to the Bodhisattva: 'Now this woman has a beautiful face, a beautiful body, and an excellent appearance. The road is dangerous, and there are many thieves. If I go alone, I will surely not reach my destination. It is better to temporarily leave her with you, and do not give her to anyone else.' The Bodhisattva said again: 'Now I rely on you to break the prison and cut off the bonds, and now you want to return me to the prison and bind me?' The Brahmin said: 'If you pity me, and must let me have her, I hope you will temporarily take her back, just for a little while.' The Bodhisattva, out of pity, temporarily took back his wife, what suffering would there be in the end? The Brahmin said: 'If I break my promise and cannot return, you must not give her to anyone else, she is already mine, and cannot be disposed of at will.' After saying these words, he left.

。去此不遠，復更化作余婆羅門，還菩薩所而作是言：「汝勝利益一切眾生，譬如果樹常出甘果，我于遠方久承風味，是故褰裳而來相造希滿所愿。」

菩薩答言：「唯有一妻，先已施人，今唯有身，猶得自在，若須相給。」

婆羅門言：「不須汝身，唯須二目，能相給者，深抱至念。」

爾時，菩薩即作是念：「是婆羅門從我乞目，為作何等？」復作是念：「我何所計？是身猶如冢間死屍，以不堅牢，貿易堅牢，應當歡喜，何所思慮？」爾時，菩薩捉佉陀羅木而作誓言：「我今悉為一切眾生，棄捨二目，無所貪惜；我先舍婦持用施人，愿此功德鐘及眾生，永斷貪慾；施子因緣，令離愛習；今施二目，悉令眾生得清凈法眼。」菩薩摩訶薩，作是愿已，便以木錐向目欲挑。

時，婆羅門尋前捉手：「且莫挑出，目今屬我，更莫余施。」

菩薩答言：「我今一身，云何一日連受二寄？先婆羅門已寄我婦，汝今寄眼，我當云何而得守護？」

時，婆羅門即復帝釋身，語菩薩言：「婦、目二物悉是我有，今相付囑，莫復余施。」爾時，帝釋即飛而去，于虛空中雨四種華，空中聲出，宣告諸天：「汝等當知，此人增長菩提道樹，不久當得阿耨多羅三藐三菩提。菩薩摩訶薩行檀波羅蜜，其事如是，無所不捨。一切眾生若聞是事，應于菩薩悉生歡喜。」

菩薩本緣經善吉王品第四

菩薩行施時，　　定心究竟作， 乃至魔波旬，　　不能得斷絕

現代漢語譯本：離這裡不遠，他又變成了一個婆羅門，回到菩薩那裡說：『您能利益一切眾生，就像果樹一樣常出甘甜的果實，我從遠方久聞您的美名，所以不遠萬里前來，希望滿足我的願望。』 菩薩回答說：『我只有一個妻子，已經先施捨給別人了，現在只有這個身體，還算自由，如果需要，也可以給你。』 婆羅門說：『不需要您的身體，只需要您的兩隻眼睛，如果能給我，我將深懷感激。』 當時，菩薩就想：『這個婆羅門向我乞求眼睛，是想做什麼呢？』又想：『我有什麼可計較的呢？這個身體就像墳墓里的死屍一樣，不堅固，用不堅固的換取堅固的，應該感到歡喜，有什麼可考慮的呢？』當時，菩薩拿起佉陀羅木，發誓說：『我今天爲了所有眾生，捨棄我的兩隻眼睛，沒有絲毫的貪戀；我先前捨棄妻子用來佈施給別人，愿這個功德能使眾生永遠斷絕貪慾；施捨兒子的因緣，使眾生遠離愛慾的習性；現在施捨兩隻眼睛，使所有眾生都能得到清凈的法眼。』菩薩摩訶薩發了這個愿后，就用木錐向眼睛刺去。 這時，婆羅門立刻上前抓住他的手說：『先別挖出來，眼睛現在屬於我了，不要再施捨給別人了。』 菩薩回答說：『我只有一個身體，怎麼能一天之內接受兩次寄託呢？先前的婆羅門已經寄託了我的妻子，你現在又寄託我的眼睛，我怎麼能守護好呢？』 這時，婆羅門立刻恢復了帝釋天的身份，對菩薩說：『妻子和眼睛這兩樣東西都是我的，現在交給你保管，不要再施捨給別人了。』當時，帝釋天就飛走了，在天空中降下四種花，空中發出聲音，宣告諸天：『你們應當知道，這個人正在增長菩提道樹，不久將證得阿耨多羅三藐三菩提。菩薩摩訶薩行檀波羅蜜，就是這樣，沒有什麼不捨棄的。一切眾生如果聽到這件事，都應該對菩薩生起歡喜心。』 菩薩行佈施時，心意堅定徹底，甚至連魔王波旬，也不能使他斷絕。

English version: Not far from here, he transformed again into a Brahmin and returned to the Bodhisattva, saying, 'You benefit all living beings, like a fruit tree that constantly produces sweet fruit. I have long heard of your reputation from afar, and so I have come from a great distance, hoping to fulfill my wish.' The Bodhisattva replied, 'I had only one wife, and I have already given her away. Now I only have this body, which is still free. If you need it, you can have it.' The Brahmin said, 'I do not need your body, I only need your two eyes. If you can give them to me, I will be deeply grateful.' At that time, the Bodhisattva thought, 'This Brahmin is asking for my eyes, what does he want them for?' He then thought, 'What is there for me to consider? This body is like a corpse in a tomb, not firm. To exchange the impermanent for the permanent, I should be happy. What is there to think about?' At that time, the Bodhisattva took a Khadira wood and made a vow, 'Today, for the sake of all living beings, I will give up my two eyes, without any attachment. I previously gave away my wife to others, may this merit cause all beings to forever cut off greed. The cause of giving away my son, may it cause beings to be free from the habit of attachment. Now I give away my two eyes, may all beings obtain the pure Dharma eye.' After the Bodhisattva Mahasattva made this vow, he used the wooden awl to pierce his eyes. At this moment, the Brahmin immediately stepped forward and grabbed his hand, saying, 'Don't dig them out yet, the eyes now belong to me, don't give them to anyone else.' The Bodhisattva replied, 'I only have one body, how can I accept two trusts in one day? The previous Brahmin has already entrusted my wife to me, and now you are entrusting my eyes to me, how can I protect them well?' At this moment, the Brahmin immediately transformed back into the form of Indra, and said to the Bodhisattva, 'Both the wife and the eyes are mine, now I entrust them to you, do not give them to anyone else.' At that time, Indra flew away, and in the sky, he rained down four kinds of flowers. A voice came from the sky, proclaiming to the gods, 'You should know that this person is growing the Bodhi tree, and soon he will attain Anuttara-samyak-sambodhi. The Bodhisattva Mahasattva practices Dana Paramita, it is like this, there is nothing he does not give up. If all living beings hear of this, they should all feel joy for the Bodhisattva.' The Sutra of the Bodhisattva's Past Lives, Chapter Four: King Good Fortune When the Bodhisattva practices giving, his mind is firm and thorough, even Mara Papiyas cannot cause him to stop.

過去有王，名曰善吉；為欲成於菩提之道，常行利益修集正法，于諸眾生，無刀杖想。面目端正，世中少雙，言常含笑，無有粗獷，供養父母，尊重師長，恭敬沙門，出家道士。自行十善，亦勸人行，常行佈施，無有斷絕。若有貧窮、困悴之人，身體羸瘦衣裳不障，菩薩見已即生憐愍，舉身戰動，猶被毒箭，心竊念言：「是諸眾生，慳惜因緣癡人不識，雖受人形，形相具足，以無福故，常從他乞。皆由先世不肯佈施，以慳嫉妒而自覆蔽；現世報熟而受是苦；猶如田夫愚癡無智，遠至妻家道路飢渴，既入其舍，復值無人，即盜粳米滿口而唵，未咽之頃，家人即至，是人慚愧復不得咽，惜不吐棄。家人見已，即問之言：『君患何等乃如是乎？』是人聞已，默然無言。爾時，妻家眷屬大小，即將良醫而為𧭉之，見其口頰堅如木石，更無餘計，即以刀刳是人二頰。既破之後，亦無膿污，但見生米滿其口中，是人以是覆藏盜事，得見現報。猶如女人覆藏懷妊，臨產之日受大苦惱，發聲大喚，乃令一切悉共知之。人亦如是，覆藏諸罪報熟之時，苦惱所逼現露於世，或坐慳惜嫉妒居心而受此苦。我今杜塞一切諸路，不令慳妒而來入心，我今當集一切所施，安止眾生於佈施中。」時，善吉王思是事已，常行佈施，無有休息，當其施時，心喜無量。

當是時也，魔王波旬，愁憂不樂，而作是言：「怪哉！善吉！云何一旦為我怨對，而欲扸虛我之境界？我有大力能伏諸仙，飲水食果行諸苦行，善能成辦諸咒術者

現代漢語譯本：我過去曾聽聞： 過去有一位國王，名叫善吉；爲了成就菩提之道，他常常行利益眾生的事，修習正法，對於一切眾生，沒有刀杖加害的想法。他的容貌端正，世間少有，言語常帶笑容，沒有粗暴之氣，他供養父母，尊重師長，恭敬沙門，出家道士。他自己奉行十善，也勸導他人奉行，常常行佈施，沒有間斷。如果有貧窮、困苦的人，身體瘦弱，衣衫襤褸，菩薩見到后就生起憐憫之心，全身顫抖，如同被毒箭射中一般，心中暗想：『這些眾生，因為慳吝的因緣，愚癡不識，雖然受了人身，形相具足，卻因為沒有福報，常常向他人乞討。這都是因為前世不肯佈施，以慳吝嫉妒而自我矇蔽；現世報應成熟而遭受這樣的痛苦；就像農夫愚癡沒有智慧，遠到妻家，路上飢渴，進入妻家后，又遇到家中無人，就偷盜粳米塞滿口中咀嚼，還沒嚥下的時候，家人就回來了，這個人慚愧得嚥不下去，又捨不得吐出來。家人看到后，就問他說：『你得了什麼病，怎麼會這樣？』這個人聽了，默默無語。當時，妻家的眷屬大小，就請來良醫為他診治，看到他的兩頰堅硬如木石，沒有其他辦法，就用刀割開他的兩頰。割開之後，也沒有膿血，只見生米塞滿他的口中，這個人因為隱瞞偷盜之事，得到了現世的報應。就像女人隱瞞懷孕，臨產的時候遭受巨大的痛苦，大聲呼喊，才讓所有人都知道。人也是這樣，隱瞞罪過，報應成熟的時候，被痛苦逼迫而暴露於世，或者因為慳吝嫉妒的居心而遭受這樣的痛苦。我現在要堵塞一切道路，不讓慳吝嫉妒進入我的心中，我現在應當積聚一切佈施，讓眾生安住于佈施之中。』當時，善吉王思考這些事情后，常常行佈施，沒有休息，當他佈施的時候，心中歡喜無量。 當時，魔王波旬，愁悶不樂，就說：『奇怪啊！善吉！為什麼突然與我為敵，想要侵奪我的境界？我有強大的力量，能夠降伏諸仙，飲水食果，修行各種苦行，善於成就各種咒術的人。』

English version: I once heard: In the past, there was a king named Shanjii; in order to achieve the path of Bodhi, he often did things that benefited sentient beings, practiced the righteous Dharma, and had no thoughts of harming any sentient beings with swords or weapons. His appearance was dignified, rare in the world, his words always carried a smile, and he had no roughness. He supported his parents, respected his teachers, and revered the monks and Taoist priests. He himself practiced the ten virtues and also encouraged others to practice them. He often gave alms without interruption. If there were poor and distressed people, with thin bodies and tattered clothes, the Bodhisattva would feel compassion upon seeing them, his whole body trembling as if struck by a poisoned arrow, and he would think to himself: 'These sentient beings, because of their stinginess, are foolish and do not understand. Although they have received human form, with all its features, they often beg from others because they have no blessings. This is all because in their past lives they were unwilling to give alms, and they covered themselves with stinginess and jealousy; the retribution of this life has matured, and they suffer such pain; it is like a farmer who is foolish and without wisdom, who travels far to his wife's home, and is hungry and thirsty on the road. After entering his wife's house, he finds no one at home, so he steals some rice and stuffs his mouth to chew. Before he can swallow it, the family returns, and he is so ashamed that he cannot swallow it, yet he is unwilling to spit it out. When the family sees this, they ask him: 'What illness do you have that makes you like this?' Upon hearing this, the man remains silent. At that time, the family members, young and old, bring a good doctor to treat him, and they see that his cheeks are as hard as wood or stone. Having no other choice, they cut open his cheeks with a knife. After cutting them open, there is no pus or blood, only raw rice filling his mouth. This man, because he concealed his theft, received immediate retribution. It is like a woman who conceals her pregnancy, and when the time of delivery comes, she suffers great pain and cries out loudly, making everyone aware of it. People are also like this, concealing their sins, and when the retribution matures, they are forced by suffering to reveal them to the world, or they suffer this pain because of their stingy and jealous hearts. I will now block all paths, not allowing stinginess and jealousy to enter my heart. I should now accumulate all alms and settle sentient beings in the practice of giving.' At that time, after thinking about these things, King Shanjii constantly gave alms without rest, and when he gave alms, his heart was filled with immeasurable joy. At that time, the demon king Mara, was worried and unhappy, and said: 'How strange! Shanjii! Why has he suddenly become my enemy and wants to seize my realm? I have great power, able to subdue all the immortals, drink water and eat fruit, practice all kinds of ascetic practices, and am skilled in accomplishing all kinds of mantras.'

。我射華箭乃至一發，令持戒者悉皆破壞，譬如風吹驅折大樹；我今波旬雖射三發，恐不能令善吉菩薩身心傾動。何以故？外道諸仙無有智慧慈悲之心，不求利他正為自樂，是故被箭尋即退散。善吉菩薩有大智慧，慈悲心厚不求自樂常為一切，我今雖射乃至三發，猶恐不能令其退散。何以故？是人必定為諸眾生求無上道，不久當得阿耨多羅三藐三菩提故。及其未成，我于中間或可留難令悉破壞。譬如有人始遇患苦，或有醫師少給湯藥，則可令差。亦如小樹，初生之時以爪能斷，及其長大，雖有百斧伐之猶難；曼此菩薩，未成無上正真之道，當速壞之。」

時，善吉王多行佈施，疲極獨處靜坐而息。爾時，波旬在上空中，身出光明遏絕日月，而說是語：「善吉大王！善哉，善哉！汝今真能推求正法，愛念眾生，猶如慈母愛念其子。善男子！汝欲增長一切善法，而反熾然一切惡法，猶如有人慾食甘露而食毒藥、欲求安樂而反入賊、欲安隱身反服非藥、欲除斷渴反飲堿水、欲斷淫慾反樂眾女。善男子！汝不知耶！有諸檀越以施因緣皆墮地獄，是故我今憐愍汝故，種種分別汝當受持。從今以往當斷施想，生慳惜心。」

爾時，波旬即化作地獄滿中罪人，以示善吉，復作是言：「如是人等，皆由先世好行佈施貪求正法，是故今日悉墮是中受大苦惱

我射出的箭，即使只是一發，也能讓持戒的人全部破戒，就像風吹折大樹一樣；我波旬現在即使射出三箭，恐怕也不能讓善吉菩薩的身心動搖。為什麼呢？外道仙人沒有智慧和慈悲之心，不求利益他人，只為自己享樂，所以被箭射中就立刻退散。善吉菩薩有大智慧，慈悲心深厚，不求自己享樂，總是爲了一切眾生，我即使射出三箭，恐怕也不能讓他退散。為什麼呢？這個人必定是爲了眾生求無上道，不久就會得到阿耨多羅三藐三菩提。在他還沒有成就之前，我或許可以在中間阻撓，讓他全部失敗。就像有人剛生病，醫生稍微給點湯藥，就可以讓他痊癒。也像小樹，剛長出來的時候用指甲就能折斷，等到長大，即使用一百把斧頭砍也很難砍斷；這個菩薩，在沒有成就無上正真之道之前，應當儘快破壞他。 當時，善吉王廣行佈施，疲憊不堪，獨自休息。這時，波旬在空中，身上發出光芒，遮蔽了日月，說道：『善吉大王！好啊，好啊！你現在真的能夠追求正法，愛護眾生，就像慈母愛護自己的孩子一樣。善男子！你想增長一切善法，反而熾盛一切惡法，就像有人想吃甘露卻吃了毒藥、想求安樂卻入了賊窩、想安穩身體卻服了不該吃的藥、想解除乾渴卻喝了堿水、想斷除淫慾卻貪戀美女。善男子！你不知道嗎？有些施主因為佈施的緣故都墮入了地獄，所以我現在憐憫你，種種勸說你應當接受。從今以後應當斷除佈施的想法，生起慳吝之心。』 這時，波旬就化作地獄，裡面充滿了罪人，給善吉看，又說道：『這些人，都是因為前世喜歡佈施，貪求正法，所以今天都墮落在這裡，遭受巨大的痛苦。』

『My arrows, even a single one, can cause those who uphold precepts to break them all, just like the wind blowing down a large tree. Now, even if I, Mara, were to shoot three arrows, I fear I could not make the body and mind of Bodhisattva Good Fortune waver. Why is that? The heretical ascetics lack wisdom and compassion; they do not seek to benefit others, but only their own pleasure. Therefore, they scatter immediately when struck by an arrow. Bodhisattva Good Fortune possesses great wisdom and profound compassion; he does not seek his own pleasure, but always acts for the sake of all beings. Even if I were to shoot three arrows, I fear I could not make him retreat. Why is that? This person is determined to seek the unsurpassed path for all beings, and will soon attain Anuttara-samyak-sambodhi. Before he achieves this, I might be able to hinder him in the meantime and cause him to fail completely. It is like someone who has just fallen ill; a doctor can give them a little medicine and they will recover. It is also like a small tree, which can be broken with a fingernail when it first grows, but when it is large, it is difficult to cut down even with a hundred axes. This Bodhisattva, before he achieves the unsurpassed and true path, should be destroyed quickly.』 At that time, King Good Fortune, having given extensively in charity, was exhausted and resting alone. Then, Mara was in the sky, his body emitting light that obscured the sun and moon, and he spoke these words: 『King Good Fortune! Excellent, excellent! You are truly able to seek the true Dharma and cherish all beings, just as a loving mother cherishes her child. Good man! You wish to increase all good dharmas, but instead you are intensifying all evil dharmas, just like someone who wishes to eat nectar but eats poison, who seeks peace but enters a den of thieves, who wishes to have a healthy body but takes the wrong medicine, who wishes to quench their thirst but drinks salt water, who wishes to end lust but indulges in women. Good man! Do you not know that some donors fall into hell because of their acts of charity? Therefore, I now pity you and advise you in various ways that you should accept. From now on, you should abandon the thought of giving and cultivate a mind of stinginess.』 Then, Mara transformed into a hell filled with sinners, and showed it to Good Fortune, and said again: 『These people all fell into this place and suffer great torment because in their past lives they liked to give charity and greedily sought the true Dharma.』

。大王當知，是中罪人，唯以刀斧共相斫截，支節段段悉墮在地，而命猶存不肯死也；以熱銅鍱周匝纏身，舉身煙出命亦不盡；雖以千釘，釘霍其身，猶張牛皮亦復不死；東西馳走，常遇熾火，冷熱諸風，逼切其身；或有惡風，吹散其體、或被椎打，令如塵末，饑吞鐵丸，渴飲洋銅、或入刀林攀緣劍樹、或在大鑊隨湯上下，糜爛猶如熟豆。是諸眾生，雖受如是種種苦惱，然其命根亦不肯盡。大王當知，我今從王無所求欲，亦復不求供養之具，以王修行邪僻之道，是故我今為說正道。」

時，善吉王見地獄中如是眾生，即生悲心，而作是念：「如是眾生，流轉生死，無有出期，已受無量種種苦惱，今復於此地獄受苦可愍可傷。何時當得斷諸苦惱令無有餘？如是眾生先行惡法，今受苦報，自作自受，實非我苦。我今定知是諸無量受苦眾生，皆由先世身、口、意業多作不善，故令今日墮是罪中，定不緣施而受苦也。」時，善吉王以慈悲心向波旬，而作是言：「善哉！大士！汝真慈悲，有憐愍心，善說道非道相，若使施者受如是苦，諸受施者覆在何處？」

波旬答言：「善哉！菩薩！汝有深智，能問是義。諦聽！諦聽！當爲汝說。時魔波旬，以己神力，即時化作諸天色像，以天瓔珞、寶鬘、華香莊嚴其身；無量伎樂，以為娛樂，諸天婇女侍使左右；種種諸樹常出甘果，華樹、瓔珞、衣服、飲食等樹列羅在前；無量眾鳥相和而鳴，其聲和雅甚可愛樂；處處多有流泉浴池，金色蓮華彌布水上；無老病死苦痛音聲，身處七寶微妙宮殿

現代漢語譯本：大王應當知道，這些罪人，只能用刀斧互相砍殺，肢體一段段地掉在地上，但生命仍然存在，不肯死去；用燒紅的銅片緊緊纏繞全身，全身冒煙，生命也無法終結；即使被上千枚釘子釘遍全身，像張開的牛皮一樣，也仍然不死；他們東西奔跑，常常遇到熾熱的火焰，冷熱的風不斷侵襲他們的身體；有時會有惡風吹散他們的身體，有時會被錘打成粉末；飢餓時吞食鐵丸，口渴時飲用熔化的銅汁；或者進入刀林攀爬劍樹，或者在大鍋里隨著沸騰的湯上下翻滾，腐爛得像煮熟的豆子。這些眾生，雖然遭受如此種種的痛苦，但他們的生命根源仍然不肯斷絕。大王應當知道，我今天向您沒有任何索求，也不求任何供養，因為您修行的是邪道，所以我今天才為您講述正道。 當時，善吉王看到地獄中這些眾生，立刻生起了悲憫之心，心中想道：『這些眾生，在生死輪迴中流轉，沒有脫離的時候，已經遭受了無量種種的痛苦，現在又在這地獄中受苦，真是可憐可悲。什麼時候才能斷絕所有的痛苦，不再有剩餘呢？這些眾生先前做了惡事，現在遭受苦報，這是自作自受，實在不是我的痛苦。我現在可以確定，這些無量受苦的眾生，都是因為前世身、口、意業做了太多不善的事情，所以才導致今天墮入罪惡之中，絕對不是因為佈施而受苦。』當時，善吉王以慈悲之心對波旬說道：『善哉！大士！您真是慈悲，有憐憫之心，善於講述正道和邪道的區別。如果佈施的人要遭受這樣的痛苦，那麼接受佈施的人又會在哪裡呢？』 波旬回答說：『善哉！菩薩！您有深刻的智慧，能夠提出這樣的問題。仔細聽！仔細聽！我將為您講述。』當時，魔王波旬用自己的神力，立刻化現出諸天眾的形象，用天上的瓔珞、寶鬘、花香來裝飾自己的身體；無數的樂器演奏著音樂，作為娛樂，諸天女侍奉在左右；各種各樣的樹木常常結出甘甜的果實，花樹、瓔珞樹、衣服樹、飲食樹排列在前面；無數的鳥兒互相鳴叫，聲音和諧悅耳，非常可愛；到處都有流動的泉水和浴池，金色的蓮花布滿了水面；沒有衰老、疾病、死亡的痛苦聲音，身體處在七寶構成的精美宮殿之中。

English version: 'Your Majesty should know that these sinners can only hack at each other with knives and axes, their limbs falling piece by piece to the ground, yet their lives remain, unwilling to die. They are wrapped tightly with hot copper sheets, their bodies emitting smoke, yet their lives do not end. Even if a thousand nails are hammered into their bodies, like stretched-out cowhide, they still do not die. They run east and west, constantly encountering blazing fires, and their bodies are assaulted by hot and cold winds. Sometimes, evil winds scatter their bodies, or they are hammered into dust. When hungry, they swallow iron balls; when thirsty, they drink molten copper. They enter forests of knives and climb trees of swords, or they are in large cauldrons, rising and falling with the boiling soup, rotting like cooked beans. These beings, though suffering such various torments, still do not lose their life force. Your Majesty should know that I seek nothing from you today, nor do I seek any offerings, because you are practicing a perverse path. Therefore, I am now speaking the right path to you.' At that time, King Shanjii, seeing such beings in hell, immediately felt compassion and thought, 'These beings, transmigrating in the cycle of birth and death, with no end in sight, have already suffered immeasurable torments. Now, they suffer in this hell, truly pitiful and lamentable. When will they be able to end all suffering, leaving none remaining? These beings committed evil deeds in the past, and now they suffer the consequences. It is self-inflicted, not my suffering. I am now certain that these countless suffering beings have fallen into this state because of the many unwholesome actions of their body, speech, and mind in their past lives. It is definitely not because of giving that they suffer.' Then, King Shanjii, with a compassionate heart, spoke to Mara Papiyas, 'Excellent! Great Being! You are truly compassionate, with a heart of pity, and you are skilled in explaining the difference between the right path and the wrong path. If those who give are to suffer such torments, then where will those who receive be?' Mara Papiyas replied, 'Excellent! Bodhisattva! You have profound wisdom, able to ask such a question. Listen carefully! Listen carefully! I will explain it to you.' Then, Mara Papiyas, using his divine power, immediately transformed himself into the appearance of the heavenly beings, adorning his body with heavenly necklaces, jeweled garlands, and fragrant flowers. Countless musical instruments played music for entertainment, and heavenly maidens attended to his left and right. Various trees constantly produced sweet fruits, and trees of flowers, necklaces, clothing, and food were arranged in front. Countless birds sang in harmony, their voices melodious and delightful. Everywhere there were flowing springs and bathing pools, with golden lotuses covering the water. There were no sounds of suffering from old age, sickness, or death, and the body was in a magnificent palace made of seven treasures.

。」魔化是已，即示菩薩：「善男子！諸受施者，悉皆如是，受無量上樂，是故汝今應舍施心，從是以後可得受是微妙果報。」

爾時，善吉即作是念：「如是之言，顛倒虛妄，無有義理。所以者何？我未曾見呵梨勒樹能生甘蔗？廁糞之中出凈蓮華？純真妙金變為銅鐵？信心檀越受地獄苦？如是之言多所虧損，此言顛倒定是魔語。」即作是言：「善哉，善哉！善能分別如是功德，汝則已為攝取於我。」復語魔言：「汝今當知，如蝗蟲翅，所有風力不能吹動須彌山王，以汝風力欲令我動，亦復如是。如先所說，言諸施主以施因緣，墮于地獄，諸受施人，生天上者正合我願。愿我從今獨為施主，常墮地獄，令諸眾生，悉為受者生於天上。一身受苦，令多受樂，豈非菩薩本誓願耶！我今定知汝是波旬，汝亦不能當與我戰，我從昔來常集施心，汝今云何卒令我舍？」菩薩摩訶薩，修行如是檀波羅蜜，乃至天魔不能留難。◎◎

菩薩本緣經月光王品第五

菩薩摩訶薩，　　行無上道時， 為諸眾生故，　　乃至舍頭目。

是迦尸國，過去有王，名曰月光；修菩提道，為求法利，常呵諸欲。其王形體端嚴姝好，才智過人，天下少雙，質直不諂，所言柔軟，至誠無欺，遠離瞋恚，同心歡樂。恭敬沙門、諸婆羅門，慈仁孝順供養父母，鄰國諸王承服德敬，而重伏之遙揖為友，名德流佈遍於諸方，常能利益無量眾生

現代漢語譯本：『魔化』已經完成，魔就向菩薩展示說：『善男子！所有接受佈施的人，都像這樣，承受無量的上等快樂，所以你現在應該捨棄佈施的心，從今以後就可以得到這種微妙的果報。』 當時，善吉立刻這樣想：『這樣的話，是顛倒虛妄的，沒有任何道理。為什麼呢？我從未見過訶梨勒樹能長出甘蔗？廁所糞便中能長出清凈的蓮花？純真的妙金會變成銅鐵？有信心的施主會遭受地獄的痛苦？這樣的話語有很多虧損之處，這話顛倒一定是魔鬼說的話。』他立刻說道：『好啊，好啊！你真能分別出這樣的功德，你已經算是攝取了我。』他又對魔說：『你現在應當知道，就像蝗蟲的翅膀，所有的風力都不能吹動須彌山王，你用你的風力想要讓我動搖，也是如此。就像你先前所說，說那些施主因為佈施的因緣，墮入地獄，而那些接受佈施的人，卻生到天上，這正合我的願望。我願從今以後獨自成為施主，常常墮入地獄，讓所有的眾生，都成為接受佈施的人，生到天上。我一人承受痛苦，讓多數人享受快樂，這難道不是菩薩的本誓願嗎！我現在一定知道你是波旬，你也無法與我戰鬥，我從過去以來常常積累佈施的心，你現在怎麼能突然讓我捨棄呢？』菩薩摩訶薩，修行這樣的檀波羅蜜，乃至天魔也不能阻礙他。 菩薩摩訶薩，修行無上道時，爲了眾生的緣故，甚至可以捨棄頭目。 我過去曾經聽說： 在迦尸國，過去有一位國王，名叫月光；他修行菩提道，爲了尋求佛法利益，常常呵斥各種慾望。這位國王形體端莊美好，才智過人，天下少有，正直不諂媚，說話柔和，至誠不欺騙，遠離嗔恚，與人和睦歡樂。他恭敬沙門、婆羅門，慈愛孝順供養父母，鄰國的國王都承服他的德行，敬重他，遙遠地向他作揖為友，他的名聲德行流傳遍佈四方，常常能夠利益無量的眾生。

English version: 『The transformation is complete,』 the demon then showed the Bodhisattva, 『Good man! All those who receive offerings are like this, experiencing immeasurable supreme joy. Therefore, you should now abandon the mind of giving, and from now on, you can receive this subtle reward.』 At that time, Good Fortune immediately thought: 『Such words are inverted and false, without any reason. Why? I have never seen a haritaki tree grow sugarcane? Or a pure lotus flower emerge from toilet waste? Or pure, wonderful gold turn into copper and iron? Or faithful donors suffer the pain of hell? Such words are very flawed, this inverted speech must be the words of a demon.』 He immediately said: 『Excellent, excellent! You are truly able to distinguish such merits, you have already captured me.』 He then said to the demon: 『You should know now, just as the wings of a locust, all the power of the wind cannot move Mount Sumeru, your power of wind wanting to move me is also like that. As you said before, that those donors, because of the cause of giving, fall into hell, while those who receive offerings are born in heaven, this is exactly my wish. I wish from now on to be the sole donor, constantly falling into hell, so that all sentient beings can be the recipients of offerings and be born in heaven. I alone endure suffering, so that many can enjoy happiness, isn't this the Bodhisattva's original vow! I now know for sure that you are Mara, and you cannot fight with me either. I have always accumulated the mind of giving since the past, how can you suddenly make me abandon it?』 The Bodhisattva Mahasattva, practicing such Dana Paramita, even the heavenly demons cannot hinder him. Bodhisattva's Original Vow Sutra, Chapter 5: King Moonlight When the Bodhisattva Mahasattva practices the supreme path, for the sake of all sentient beings, he can even give up his head and eyes. In the country of Kasi, there was a king in the past named Moonlight; he practiced the Bodhi path, seeking the benefits of the Dharma, and often rebuked all desires. This king had a dignified and beautiful appearance, his talent and wisdom surpassed others, he was rare in the world, honest and not flattering, his words were gentle, sincere and not deceitful, far from anger, and harmonious and joyful with others. He respected the Shramanas and Brahmins, was kind and filial, and supported his parents. The kings of neighboring countries all submitted to his virtue, respected him, and bowed to him from afar as a friend. His reputation and virtue spread throughout all directions, and he was often able to benefit countless sentient beings.

。擁護國土所有人民，猶如慈母愛其赤子，復於後時竊生此念：「我當云何令諸眾生心歡喜耶？」即命大臣而作是言：「卿等今可莊嚴此城，懸諸華蓋、豎寶幢幡，掃灑燒香以華散地，無令人民而有憂苦；悉以寶瓔、珞瓔珞其身，衣服被飾極令鮮明。」諸臣跪諾敬奉王命，即出宣告舉城人民：「卿等各各莊嚴城郭，所有里巷極使清凈，令如三十三天宮殿。」

時，月光王乘一大象出於宮殿，即命一臣：「卿持我聲告諸人民：『我今莊嚴如此城郭，非為貪慾、貢高、憍慢、畏怖他怨以禦寇敵，亦不求作轉輪聖王；我今所以莊嚴此城，唯欲令諸一切眾生受無量樂，不墮地獄、畜生、餓鬼。』卿等今日宜應於我，起父母兄弟想善知識想；若入我宮，當如己舍，所須之物隨意自取；我今大施莫自疑難，取物之後當行善法；供身之餘，復當轉施諸人，若欲須我身命，亦不愛也，唯愿一切皆受安樂。」時，月光王說是言已，宮中所有微妙寶物，使人負出隨意佈施，視諸人民猶如父母兄弟赤子，顏色和悅猶如秋月。一切人民瞻戴是王，如父如母如兄如弟，善心視王目如青蓮。

當於爾時，國中人民無有持刀杖者，悉皆隨王奉行十善，猶如牛王諸牛隨從，亦如眾星隨逐于月；譬如眾商隨商主后，亦如眾兵隨逐主將；譬如蒲桃其子甘故生果亦甘；如旃檀樹根華俱香。是月光王令諸人民等行十善，亦復如是。當是時也，其國乃至無有一人瞋嫉、憍慢、貢高、剛強、盜人財物、奸犯他妻、兩舌惡口、貪恚邪見

現代漢語譯本：國王愛護國土上所有的人民，就像慈母愛護自己的孩子一樣，後來又產生這樣的想法：『我該如何讓所有眾生都心生歡喜呢？』於是命令大臣說：『你們現在可以裝飾這座城市，懸掛各種華蓋，豎立寶幢和幡旗，清掃地面，焚香散花，不要讓人民有任何憂愁和痛苦；讓他們都佩戴寶瓔和珞瓔，穿上鮮艷的衣服。』大臣們跪下接受命令，然後出去宣告全城人民：『你們各自裝飾自己的家園，讓所有的街巷都非常乾淨，像三十三天的宮殿一樣。』 當時，月光王乘坐一頭大象走出宮殿，命令一位大臣說：『你替我告訴人民：『我今天裝飾這座城市，不是因為貪婪、驕傲、傲慢、害怕敵人來犯，也不是爲了當轉輪聖王；我今天裝飾這座城市，只是爲了讓所有眾生都得到無量的快樂，不墮入地獄、畜生、餓鬼道。』你們今天應該把我當成父母兄弟和善知識一樣看待；如果進入我的宮殿，就當成自己的家一樣，需要什麼東西就隨意拿取；我今天大施捨，不要有任何懷疑和顧慮，拿了東西之後要行善法；除了供養自己，還要把剩餘的財物分給其他人，如果需要我的生命，我也不會吝惜，只希望所有人都得到安樂。』當時，月光王說完這些話后，就讓人把宮中所有珍貴的寶物都拿出來隨意佈施，看待人民就像父母兄弟和自己的孩子一樣，臉色和藹，像秋天的月亮一樣。所有人民都敬仰這位國王，像對待父母兄弟一樣，用善良的目光看著國王，像看著青蓮花一樣。 在那時，國內的人民沒有攜帶刀劍的，都跟隨國王奉行十善，就像牛王帶領著牛群，也像眾星追隨著月亮；就像商人們跟隨在商主後面，也像士兵們跟隨在主將後面；就像葡萄因為果實甘甜所以種子也甘甜；就像旃檀樹根和花都散發著香味。月光王讓所有人民都奉行十善，也是如此。當時，這個國家甚至沒有一個人有嗔恨、嫉妒、傲慢、貢高、強橫、偷盜他人財物、姦淫他人妻子、兩舌惡口、貪婪、嗔恨和邪見。

English version: The king cherished all the people of his land as a loving mother cherishes her own children, and later he conceived this thought: 'How can I make all beings happy?' He then commanded his ministers, saying, 'You may now adorn this city, hang up various canopies, erect precious banners and flags, sweep and sprinkle the ground, burn incense and scatter flowers, so that the people may have no sorrow or suffering; let them all wear precious necklaces and ornaments, and dress in bright and beautiful clothes.' The ministers knelt and accepted the king's command, and then went out to proclaim to all the people of the city: 'Each of you adorn your homes, and make all the streets and alleys very clean, like the palaces of the Thirty-three Heavens.' At that time, King Moonlight rode out of the palace on a large elephant, and commanded a minister, saying, 'You shall tell the people on my behalf: 'The reason I am adorning this city today is not out of greed, pride, arrogance, fear of enemies, or to become a wheel-turning sage king; the reason I am adorning this city is solely to bring immeasurable joy to all beings, so that they may not fall into hell, the animal realm, or the realm of hungry ghosts.' Today, you should regard me as you would your parents, siblings, and wise teachers; if you enter my palace, treat it as your own home, and take whatever you need; today I am giving generously, so do not have any doubts or hesitations, and after taking what you need, practice good deeds; besides providing for yourselves, you should also share the remaining wealth with others, and if you need my life, I will not begrudge it, I only wish that all may receive peace and happiness.' At that time, after King Moonlight had spoken these words, he had all the precious treasures in the palace brought out and distributed freely, regarding the people as his parents, siblings, and children, his face was kind and gentle, like the autumn moon. All the people revered this king, as they would their parents and siblings, and looked at the king with kind eyes, like looking at blue lotuses. At that time, the people of the country did not carry swords or weapons, and all followed the king in practicing the ten virtues, just as a bull king leads his herd, and as the stars follow the moon; just as merchants follow their leader, and as soldiers follow their general; just as grapes are sweet because their fruit is sweet; just as sandalwood trees have fragrant roots and flowers. King Moonlight caused all the people to practice the ten virtues, and it was the same. At that time, there was not even one person in the country who had anger, jealousy, arrogance, pride, violence, stole from others, committed adultery, spoke with a double tongue, used harsh words, was greedy, hateful, or had wrong views.

。是月光王雖非聖帝，而其人民悉行十善，是時人民雖無草衣、果蓏之食，而其體貌與仙無異，皆貪深山空閑之處，以愛王故不能捨離。時王如是行善法已，有諸沙門婆羅門等，稱傳其德遍滿諸方。

爾時，有一老婆羅門，舍家愛慾，居在雪山；長髮須爪為梵行相，結草障身水果御饑。聞有人言，有月光王者好施無慳。聞是語已，因往本習，即生惡念。猶如猛火投之膏油，膏油既至，倍復熾然；亦如毒藥投生血中其力則盛，譬如渴人飲于堿水，如秋增熱春多涕唾。是婆羅門住深山中，聞王功德增益瞋恚，亦復如是；猶師子睡聞獐鹿聲，是婆羅門增長瞋恚，亦復如是。復作是念：「一切世間，皆悉愚癡，無有智慧，而為是王之所誑惑。我今當往，求索一物，審知是王能捨離不？」復作是念：「但不有人從乞身命，若有索者必當退轉。」作是念已，即出深山，棄捨凈法，瞋恚增長，口如赤銅，銜唇切齒，揮攉角張。譬如惡龍放雹殺谷、如金剛杵摧破大山、如阿修羅王遮捉日月、猶如暴雨漂沒村落、猛盛大火焚燒乾草。是婆羅門，亦復如是，持是噁心，往迦尸城月光王所。示現如是本習惡相，身體戰動，口言謇吃，行不直路。手卷撩捩，眉須迅麗，頭髮刺豎，覆手五指如五龍頭，心中毒盛猶如惡蛇，瞋氣㶿郁煙炎俱起，詐言：「大王！我在雪山，遙聞王名歡喜踴躍無量。我觀諸王無如汝比，而此土地功德難量，復得值遇如是法王。大王今日為利益他，應當自舍所有身命，修正法者臥悟常安，我今欲請大王一事

現代漢語譯本：那時，月光王雖然不是聖明的帝王，但他的人民都奉行十善。當時的人民雖然沒有粗布衣裳和瓜果食物，但他們的體貌卻和神仙一樣，都喜歡深山幽靜的地方，因為愛戴國王而不願離開。當時，國王這樣奉行善法后，有許多沙門和婆羅門等，稱頌他的美德傳遍四方。 當時，有一位年老的婆羅門，捨棄了家庭的慾望，居住在雪山中；他留著長髮，指甲很長，以此作為梵行的象徵，用草遮身，吃水果充飢。他聽說有人說，有一位月光王喜歡施捨，沒有吝嗇之心。聽到這話后，他因為過去的習性，立刻產生了惡念。這就像猛火投入油脂，油脂一到，火焰更加熾烈；也像毒藥投入血液中，毒性就會增強；又像口渴的人喝了堿水，像秋天更加炎熱，春天多流鼻涕。這位婆羅門住在深山中，聽到國王的功德，反而更加增添了瞋恚，也像這樣；就像獅子睡覺時聽到獐鹿的聲音，這位婆羅門增長瞋恚，也是這樣。他又想：『世間所有的人，都非常愚癡，沒有智慧，被這個國王所迷惑。我今天應當去，向他索要一樣東西，看看這個國王能不能捨棄？』他又想：『只是沒有人向他索要身命，如果有人索要，他必定會退縮。』這樣想著，他就離開了深山，拋棄了清凈的修行，瞋恚增長，嘴唇像赤銅一樣，咬緊牙關，揮舞著手臂，張牙舞爪。就像惡龍降下冰雹摧毀莊稼，像金剛杵摧毀大山，像阿修羅王遮擋日月，就像暴雨淹沒村莊，猛烈的火焰焚燒乾草。這位婆羅門，也是這樣，懷著惡毒的心，前往迦尸城月光王那裡。他顯現出過去習性的惡相，身體顫抖，說話結巴，走路不走正路。他手舞足蹈，眉毛鬍鬚豎立，頭髮像刺一樣豎起，手掌張開，五指像五個龍頭，心中充滿毒素，像一條惡蛇，瞋恚之氣像煙火一樣升騰，他假裝說：『大王！我在雪山，遠遠聽到大王的名聲，歡喜踴躍，無量無邊。我看過許多國王，沒有一個能比得上您，而且這片土地的功德也難以估量，又能遇到像您這樣的法王。大王今天爲了利益他人，應當捨棄自己的身命，修行正法的人，無論睡著還是醒著都安穩，我今天想請大王一件事。』

English version: At that time, although King Moonlight was not a holy emperor, his people all practiced the ten virtues. Although the people at that time did not have clothes made of grass or food from fruits and vegetables, their appearance was like that of immortals. They all loved the secluded places in the deep mountains and were unwilling to leave because of their love for the king. At that time, after the king practiced good deeds in this way, there were many Shramanas and Brahmins who praised his virtues and spread them in all directions. At that time, there was an old Brahmin who abandoned his family desires and lived in the snowy mountains. He kept long hair and nails as a sign of his ascetic practice, used grass to cover his body, and ate fruits to satisfy his hunger. He heard someone say that there was a King Moonlight who liked to give alms and was not stingy. After hearing this, due to his past habits, he immediately developed evil thoughts. This was like throwing oil into a raging fire; once the oil was added, the flames would become even more intense. It was also like poison entering the bloodstream, where its power would increase. It was like a thirsty person drinking alkaline water, like the heat increasing in autumn, and like having a runny nose in spring. This Brahmin, living in the deep mountains, heard of the king's merits and instead increased his anger, just like this. It was like a lion sleeping and hearing the sound of a deer; the Brahmin's anger grew in the same way. He thought, 'All the people in the world are foolish and lack wisdom, and they are deceived by this king. I should go today and ask him for something to see if this king can give it up.' He also thought, 'But no one has asked him for his life. If someone asks, he will surely retreat.' Thinking this, he left the deep mountains, abandoned his pure practice, and his anger grew. His lips were like red copper, he clenched his teeth, waved his arms, and bared his fangs. It was like an evil dragon dropping hail to destroy crops, like a vajra pestle destroying a great mountain, like an Asura king blocking the sun and moon, like a torrential rain submerging villages, and like a raging fire burning dry grass. This Brahmin, in the same way, with an evil heart, went to King Moonlight in the city of Kashi. He showed the evil signs of his past habits, his body trembling, his speech stammering, and he did not walk straight. He gesticulated wildly, his eyebrows and beard stood up, his hair stood up like thorns, his palms were open, and his five fingers were like five dragon heads. His heart was full of poison, like an evil snake, and his anger rose like smoke and flames. He pretended to say, 'Great King! I was in the snowy mountains, and from afar I heard of your name, and I was overjoyed beyond measure. I have seen many kings, and none can compare to you. Moreover, the merits of this land are immeasurable, and I have been able to meet a Dharma king like you. Great King, today, for the benefit of others, you should give up your own life. Those who practice the right Dharma are always at peace, whether sleeping or awake. Today, I would like to ask you for one thing.'

王即答言：「大婆羅門不須多語，請敕所作，隨其所須悉當奉施，若象馬、車牛、金銀、琉璃、衣服、珍寶、奴婢使人悉當給與。婆羅門！汝今當知，是諸眾生三毒所惱，流轉生死無有脫期，老病死法常害眾生，唯我一人能獨出離，但為眾生故久住世耳，隨汝所愛，悉當與之。」

婆羅門言：「王若能爾，先當定心莫令傾動。」

王即答言：「我從昔來，常立誓願，心難得動，我為眾生髮菩提心，尚捨身命況餘外物。汝今當知，家有錢財不能施者，當知是人則為守奴，猶如毒樹雖生華實無人受用，井深繩短水無由得，有財不施亦復如是；若見乞者面目顰蹙，當知是人開餓鬼門。」

婆羅門言：「善哉！大王！構之虛言，復何所益，若能爾者，以頭見施。」

時諸大臣聞是語已，語婆羅門言：「怪哉大賊！從何處來？以此人口宣無義言。」即以土石競共打坌，復共唱言：「如此人者非婆羅門，何處當有衣草，鹿皮，長髮，節食，宣說如是蕀刺之言。身體被服猶如仙聖，口所發言劇旃陀羅，身行口言不相副稱，當知必定非婆羅門，乃是羅剎弊惡鬼神。咄哉惡人！汝今來此，欲幹我等正法河耶？如金翅鳥欲食法龍斷法雨乎？汝如惡風吹滅法炬，是大惡象欲拔法樹，成死惡人無有道理

國王立刻回答說：『大婆羅門不必多說，請下令要做什麼，凡是你需要的，我都會全部奉獻給你。無論是大象、馬匹、車輛、牛、金銀、琉璃、衣服、珍寶、奴婢還是僕人，我都會給予。婆羅門！你應當知道，這些眾生被貪嗔癡三毒所困擾，在生死輪迴中流轉，沒有解脫之期。老、病、死這些法則常常傷害眾生，只有我一人能夠獨自解脫，但爲了眾生的緣故，我才久住世間。你想要什麼，我都會給你。』 婆羅門說：『大王如果真能做到這樣，首先應當堅定心意，不要動搖。』 國王立刻回答說：『我從過去以來，常常立下誓願，心很難動搖。我爲了眾生髮菩提心，尚且能捨棄身命，更何況是身外之物。你應當知道，家裡有錢財卻不肯施捨的人，應當知道這個人是錢財的奴隸，就像毒樹雖然開花結果卻無人享用，井深繩短無法取水一樣，有錢不施捨也是如此。如果見到乞討的人就皺眉頭，應當知道這個人是打開了餓鬼道的大門。』 婆羅門說：『好啊！大王！說空話又有什麼用呢？如果真能做到，就用你的頭來佈施吧。』 當時，各位大臣聽到這話后，對婆羅門說：『奇怪啊，你這個大強盜！從哪裡來的？用這種口說無義的話。』隨即用土塊石頭一起投擲他，又一起喊道：『這個人不是婆羅門，哪裡會有穿草衣、鹿皮、長髮、節食，說出這種尖酸刻薄的話的人。身體的裝束像仙人聖賢，口裡說出的話卻像旃陀羅一樣，行為和言語不相符，應當知道他必定不是婆羅門，而是羅剎惡鬼。可惡的人！你今天來這裡，是想干擾我們的正法河流嗎？像金翅鳥想吃掉法龍，斷絕法雨嗎？你像惡風吹滅法炬，像大惡象想拔掉法樹，是成死惡人，沒有道理！』

The king immediately replied, 'Great Brahmin, there's no need for much talk. Please command what you wish to be done. Whatever you need, I will offer it all. Whether it be elephants, horses, carriages, oxen, gold, silver, lapis lazuli, clothing, treasures, slaves, or servants, I will provide them. Brahmin! You should know that these beings are troubled by the three poisons of greed, anger, and delusion, and they transmigrate in the cycle of birth and death without a time of liberation. The laws of old age, sickness, and death constantly harm beings. Only I alone am able to break free, but for the sake of beings, I remain in the world. Whatever you desire, I will give it to you.' The Brahmin said, 'If the king can truly do this, first you must steady your mind and not let it waver.' The king immediately replied, 'Since the past, I have always made vows, and my mind is difficult to move. I have generated the Bodhi mind for the sake of beings, and I would even give up my life, let alone external things. You should know that those who have wealth at home but are unwilling to give it away should be known as slaves to their wealth, just like a poisonous tree that bears flowers and fruits but no one enjoys them, or a deep well with a short rope that cannot draw water. Having wealth but not giving it away is the same. If one frowns upon seeing a beggar, one should know that this person is opening the gates to the hungry ghost realm.' The Brahmin said, 'Well said, Great King! What is the use of empty words? If you can truly do it, then give me your head as an offering.' At that time, the ministers, upon hearing these words, said to the Brahmin, 'Strange, you great thief! Where did you come from? Uttering such meaningless words.' They then threw clods of earth and stones at him, and together they shouted, 'This person is not a Brahmin. Where would one find someone who wears grass clothing, deer skin, has long hair, fasts, and speaks such sharp and thorny words? His attire is like that of a sage, but the words he speaks are like those of a Chandala. His actions and words do not match. It should be known that he is definitely not a Brahmin, but a Rakshasa, an evil ghost. Wretched person! You have come here today, wanting to disturb our river of the true Dharma? Like a Garuda wanting to eat the Dharma dragon and cut off the rain of Dharma? You are like an evil wind blowing out the Dharma lamp, like a great evil elephant wanting to uproot the Dharma tree, a dead evil person without reason!'

。口發言時，舌何不縮？如何大地能載汝形？日光赫炎不燋汝身，云何彼河不漂汝去？」

時婆羅門語諸大臣：「汝等癡人何故見呵！譬如惡狗吠彼乞者，汝今疑我非婆羅門從遠求耶！非是博學出家人乎？汝等愚惡亦不能知諸婆羅門所有威力，汝不知耶？日月虧盈大海咸苦，阇㝹神仙吞飲恒河，十二年中斷絕不流。自在天王面上三目，瞿曇仙人于釋身上化千女根，婆私吒仙變帝釋身為𦍞羊形，毗仇大仙食須彌山如食乳糜，如此之事儘是我等婆羅門力。我今來此，亦不為卿空言綺飾，誰當不能君王自言能一切施，我今從乞有何可責？」

時，月光王即語諸臣：「卿等今者不應見遮，我今當令此婆羅門所愿滿足。汝當觀察，我今治國無有貪淫、瞋恚、愚癡，所得果報今已成就，捨身時到如蛇脫皮。汝等當知，我今以此不堅之身易彼堅身、不堅之財貿易堅財、不堅之命貿易堅命。如我先時常為汝說大人之法、今正是時；亦常勸汝向于正法，閉塞諸惡開諸善門，于菩提中種諸善根，薄諸煩惱漸解家系，如我所得，如是功德，汝亦當得。是故我今放捨身命，汝當歡喜不應憂苦，若我貪身不能為者，猶當苦言慰喻令作。況我今日能自開割，而汝反更遮固不聽，譬如有人以草易毳服毒愈病。我亦如是，舍不堅牢身得堅牢身。」

時諸大臣，復作是言：「王今不應計是事得堅牢身。」時諸大臣，復作是言：「王今不應計是事也。所以者何？大王乃是臣等所依，王今此身一切共有，共有之法何得獨為一婆羅門而欲放舍？舍此身已，財施之事云何能辦？若不能辦，受苦者眾

現代漢語譯本：當他說話時，為什麼舌頭不縮回去？為什麼大地能夠承載你的形體？陽光如此熾熱，為什麼不燒焦你的身體？為什麼河流沒有把你沖走？ 現代漢語譯本：當時，婆羅門對大臣們說：『你們這些愚蠢的人，為什麼這樣責備我！就像惡狗對著乞丐吠叫一樣，你們現在懷疑我不是從遠方來的婆羅門嗎？難道我不是博學的出家人嗎？你們這些愚蠢的傢伙，也不知道婆羅門所擁有的力量，你們不知道嗎？日月有盈虧，大海是鹹的，阇㝹神仙可以吞飲恒河，讓它十二年斷流。自在天王的臉上長著三隻眼睛，瞿曇仙人可以在釋迦身上化出千個女根，婆私吒仙人可以把帝釋變成山羊的形狀，毗仇大仙可以像吃乳糜一樣吃掉須彌山，這些都是我們婆羅門的力量。我今天來到這裡，也不是爲了空談虛飾，誰會不能像君王一樣自稱能夠施捨一切呢？我今天來乞討，有什麼可責備的？』 現代漢語譯本：當時，月光王對大臣們說：『你們現在不應該阻止我，我今天一定要滿足這位婆羅門的願望。你們應當觀察，我今天治理國家，沒有貪婪、嗔恨、愚癡，所得到的果報現在已經成就，捨棄身體的時候就像蛇脫皮一樣。你們應當知道，我今天用這個不堅固的身體換取堅固的身體，用不堅固的財富換取堅固的財富，用不堅固的生命換取堅固的生命。就像我之前常常對你們說的大人之法，現在正是時候；我也常常勸你們走向正法，關閉一切惡門，開啟一切善門，在菩提中種下各種善根，減少各種煩惱，逐漸解脫家庭的束縛，就像我所得到的功德一樣，你們也應當得到。所以，我今天放捨身命，你們應當歡喜，不應該憂愁痛苦，如果我貪戀身體不能這樣做，也應當用好言好語安慰勸說我去做。何況我今天能夠自己割捨，而你們反而阻止不聽，就像有人用草換取毛皮衣服，用毒藥治病一樣。我也是這樣，捨棄不堅固的身體，得到堅固的身體。』 現代漢語譯本：當時，大臣們又說：『大王現在不應該認為這件事能夠得到堅固的身體。』大臣們又說：『大王現在不應該考慮這件事。為什麼呢？大王是我們所依賴的，大王現在的身體是大家共有的，大家共有的東西怎麼能爲了一個婆羅門而捨棄呢？捨棄這個身體之後，佈施財物的事情又怎麼能辦到呢？如果不能辦到，受苦的人就多了。』

English version: When speaking, why doesn't the tongue retract? How can the earth bear your form? The sunlight is so scorching, why doesn't it burn your body? Why doesn't the river wash you away? English version: At that time, the Brahmin said to the ministers, 'You foolish people, why do you reproach me like this! Like a vicious dog barking at a beggar, do you now doubt that I am not a Brahmin who has come from afar? Am I not a learned renunciate? You foolish fellows, you do not know the power that Brahmins possess, do you not know? The sun and moon wax and wane, the great sea is salty, the Jhanu deity can swallow the Ganges River, causing it to cease flowing for twelve years. The Free King has three eyes on his face, the Gautama sage can transform a thousand female organs on Shakya's body, the Vasishtha sage can transform Indra into the shape of a goat, and the Vikhya sage can eat Mount Sumeru like eating milk porridge. All these things are the power of us Brahmins. I have come here today, not for empty talk and embellishment. Who cannot, like a king, claim to be able to give everything? I have come to beg today, what is there to blame?' English version: At that time, King Moonlight said to the ministers, 'You should not stop me now, I must fulfill this Brahmin's wish today. You should observe that I govern the country today without greed, hatred, or ignorance. The karmic rewards I have obtained are now fulfilled, and the time to give up my body is like a snake shedding its skin. You should know that today I am exchanging this impermanent body for a permanent body, impermanent wealth for permanent wealth, and impermanent life for permanent life. Just as I have often told you about the ways of great people, now is the time; I have also often advised you to turn to the righteous path, close all evil doors, open all good doors, plant all good roots in Bodhi, reduce all afflictions, and gradually break free from family ties. Just as I have obtained merit, you should also obtain it. Therefore, I am giving up my life today. You should be happy and not be sad and distressed. If I were greedy for my body and could not do this, you should also comfort and persuade me with kind words to do it. Moreover, today I am able to cut myself open, but you are preventing me and not listening. It is like someone exchanging grass for a fur coat, or using poison to cure a disease. I am also like this, giving up an impermanent body to obtain a permanent body.' English version: At that time, the ministers said again, 'Your Majesty should not think that this matter will obtain a permanent body.' The ministers said again, 'Your Majesty should not consider this matter. Why? Your Majesty is the one we rely on, and Your Majesty's body is shared by everyone. How can something shared by everyone be given up for the sake of one Brahmin? After giving up this body, how can the matter of giving away wealth be accomplished? If it cannot be accomplished, many people will suffer.'

。王身雖一天下共之，云何今日獨欲自在？譬如多人共一妙寶，有人獨用豈得自在？王身今者，亦復如是。」

爾時，大王和顏悅色向諸大臣復作是言：「汝等先當起慈愍心觀婆羅門，然後我當舍頭施之。」爾時，大王告婆羅門：「汝小遠去，聽我慰喻諸臣民已，當相發遣。」時婆羅門即便小卻。

爾時，大王告諸臣言：「汝不知我本日所愿常欲利益諸眾生耶！我已為汝所作成辦，復當滿此婆羅門愿。此婆羅門曾於往昔與我有怨，余報未畢常以繫心，更無餘緣可以償之，要當舍頭而令永畢。自我受身常行正法，今為此人亦行正法。卿等速去。」喚婆羅門令還本處，作如是言：「汝無巧智不知時宜，于大眾中求索我頭，何故不于僻靜之處而求索耶？我今為汝諫喻諸臣，令汝安隱得全性命；設不諫者汝之身命何得全濟？汝小遠去至彼靜處，須我發遣諸大臣已，我當就汝斷頭相施。」時，婆羅門聞王語已，即便遠去。

爾時，大王遣諸臣已，即便至彼語婆羅門言：「汝今若為我怨所遣索我頭者，我亦于汝無仇嫌心。若自來索有何因緣？汝婆羅門應起慈心，設起慈心即當生天，怨心如火汝當速滅，瞋恚在心不見法義，修忍之人除去瞋恚，瞋恚污心形不端正，猶如雲霧障蔽凈月。出家之人所應不生，生瞋恚者不得端正，猶如飲酒嗌氣臭穢。」

婆羅門言：「汝今所說雖為妙善，而我粗獷何能信受？但施我頭無更余言。我今聞汝所說雖善，聞已倍更增益瞋恚，猶如膏油投之猛火

現代漢語譯本：國王的身體雖然是天下人共同擁有的，為何今日卻想獨自自在？譬如多人共有一件珍寶，有人獨用豈能自在？國王的身體現在也是如此。 當時，大王和顏悅色地對各位大臣說：『你們應當先發起慈悲憐憫之心看待婆羅門，然後我再舍頭施捨給他。』當時，大王告訴婆羅門：『你稍微走遠一點，等我安撫勸慰各位臣民之後，再打發你。』當時，婆羅門就稍微退開了。 當時，大王告訴各位大臣說：『你們不知道我平日的心願是常常想要利益眾生嗎！我已經為你們所做的事情都辦妥了，現在還要滿足這個婆羅門的願望。這個婆羅門曾經在過去與我有仇怨，剩餘的報應沒有結束，常常記掛在心，沒有其他緣由可以償還，一定要捨棄頭顱才能徹底了結。我自從受生以來，常常奉行正法，現在爲了這個人也要奉行正法。你們快走吧。』然後呼喚婆羅門回到原來的地方，這樣說道：『你沒有智慧，不知道時機，在大眾之中求索我的頭顱，為什麼不在僻靜的地方求索呢？我現在為你勸說我的大臣，讓你能夠安穩地保全性命；如果我不勸說，你的性命怎麼能夠保全呢？你稍微走遠一點到那個安靜的地方，等我打發了各位大臣之後，我就會到你那裡斷頭施捨給你。』當時，婆羅門聽了國王的話，就走遠了。 當時，大王打發了各位大臣之後，就到了婆羅門那裡對他說：『你現在如果是被我的仇人派遣來索取我的頭顱，我也對你沒有仇恨之心。如果是你自己來索取，又是什麼原因呢？你婆羅門應當發起慈悲之心，如果發起慈悲之心就應當昇天，怨恨之心如同火焰，你應當快速熄滅，嗔恚在心中就看不到法義，修行忍辱的人應當除去嗔恚，嗔恚污染內心，容貌就不端正，猶如雲霧遮蔽了清凈的月亮。出家之人不應該產生嗔恚，產生嗔恚的人就不能端正，猶如飲酒後口中散發著臭氣。』 婆羅門說：『你現在所說的雖然美妙善良，但是我很粗魯，怎麼能夠相信接受呢？你只管把頭施捨給我，不要再說其他的話了。我現在聽了你所說的話雖然很好，但是聽了之後反而更加增添了嗔恚，猶如把油脂投入猛火之中。』

English version: Although the king's body is shared by all under heaven, why do you desire to be free today? For example, if many people share a precious treasure, how can one person be free to use it alone? The king's body is the same now. At that time, the Great King, with a kind and pleasant expression, said to the ministers, 'You should first develop a compassionate heart towards the Brahmin, and then I will give my head to him.' At that time, the Great King told the Brahmin, 'Please go a little further away, and after I have comforted and persuaded my ministers, I will send you away.' Then the Brahmin retreated a little. At that time, the Great King told the ministers, 'Do you not know that my daily wish is to always benefit all living beings? I have already accomplished what I have done for you, and now I must fulfill this Brahmin's wish. This Brahmin had a grudge against me in the past, and the remaining retribution has not ended, so he always keeps it in mind. There is no other way to repay it, so I must give up my head to end it completely. Since I received this body, I have always practiced the righteous Dharma, and now I will practice the righteous Dharma for this person as well. You should leave quickly.' Then he called the Brahmin back to his original place and said, 'You are not wise and do not know the right time. You are asking for my head in public. Why don't you ask for it in a secluded place? I am now persuading my ministers for you, so that you can safely preserve your life. If I do not persuade them, how can your life be preserved? Go a little further away to that quiet place, and after I have sent away my ministers, I will go to you and cut off my head to give to you.' At that time, the Brahmin heard the king's words and went far away. At that time, after the Great King had sent away his ministers, he went to the Brahmin and said to him, 'If you are sent by my enemy to ask for my head, I have no hatred for you. If you come to ask for it yourself, what is the reason? You Brahmin should develop a compassionate heart. If you develop a compassionate heart, you should ascend to heaven. The heart of resentment is like a flame, and you should quickly extinguish it. If anger is in your heart, you cannot see the meaning of the Dharma. Those who practice patience should remove anger. Anger defiles the heart, and the appearance becomes unseemly, like clouds obscuring the clear moon. Those who have left home should not generate anger. Those who generate anger cannot be upright, like the foul odor from the mouth after drinking alcohol.' The Brahmin said, 'What you say now is beautiful and good, but I am rough and how can I believe and accept it? Just give me your head and say no more. Although what you say is good, hearing it only increases my anger, like pouring oil on a raging fire.'

時，王答言：「我從生來未曾勸人而為惡事，今此身者隨汝自斫，是身可惡猶如糞坑實不愛之，但憐愍汝墮地獄耳。」

婆羅門言：「言地獄者為在何處？」

爾時，大王即起悲心，而作是言：「怪哉眾生！咄哉世間！乃無一人修行善法為己利者。我雖種種勸諫是人，而其本心猶樂行惡，譬如蒼蠅在蜜器中，有人拔出心猶樂著，以樂著故乃至喪命，是婆羅門亦復如是。」

時，婆羅門持一利刀，以鹿皮覆即便出之，捉王頭髮系之樹上，以瞋恚心欲斬王頭。刀誤不及，斫斷樹枝；時婆羅門謂已斫，竟即生歡喜，以是菩薩及諸天神威德力故，乃至不見其王身首。

爾時，樹神語婆羅門言：「何處當有婆羅門人，受畜利刀殺害人命，汝手云何不墮于地？地何不裂陷汝身耶？云何於此清凈人邊生是噁心？汝身所以不陷地者，賴是菩薩擁護汝故。」

時，婆羅門謂得真實斷菩薩頭，怨心得解即便還去，王亦還宮身安無損。菩薩摩訶薩，行檀波羅蜜時，能作如是，無所不捨。

◎菩薩本緣經卷中

菩薩本緣經卷下

吳月支優婆塞支謙字恭明譯◎

兔品第六

菩薩摩訶薩，　　若墮于畜生， 所行諸善法，　　外道不能及

當時，國王回答說：『我從出生以來，從未勸人做壞事。現在這身體隨你砍斫，這身體可憎惡，猶如糞坑，我實在不愛惜它，只是憐憫你將墮入地獄罷了。』 婆羅門問：『你說的地獄在哪裡？』 這時，大王生起悲憫之心，說道：『奇怪啊，眾生！可嘆啊，世間！竟然沒有一個人修行善法是爲了自己利益的。我雖然種種勸諫這個人，但他本心仍然樂於作惡，就像蒼蠅在蜜罐中，有人把它拔出來，它仍然喜歡粘著，因為喜歡粘著，甚至喪失性命。這個婆羅門也是這樣。』 當時，婆羅門拿著一把利刀，用鹿皮蓋住，然後拿出來，抓住國王的頭髮綁在樹上，用嗔恨心想要砍國王的頭。刀沒砍到，砍斷了樹枝。當時婆羅門以為已經砍了，就生起歡喜心。因為菩薩和諸天神威德力的緣故，甚至看不到國王的頭和身體。 這時，樹神對婆羅門說：『哪裡會有婆羅門人，拿著利刀殺害人命，你的手為什麼不掉在地上？地為什麼不裂開吞噬你的身體？為什麼對這個清凈的人產生這樣的噁心？你身體之所以沒有陷落到地裡，是因為菩薩在保護你。』 當時，婆羅門以為真的砍斷了菩薩的頭，怨恨的心解開了，就回去了。國王也回到宮中，身體安然無恙。菩薩摩訶薩在行佈施波羅蜜時，能夠做到這樣，沒有什麼不能捨棄的。

At that time, the king replied, 'Since I was born, I have never persuaded anyone to do evil. Now, this body is yours to chop as you please. This body is detestable, like a cesspool, and I do not cherish it at all, but I pity you for falling into hell.' The Brahmin asked, 'Where is this hell you speak of?' Then, the great king felt compassion and said, 'How strange are sentient beings! How lamentable is the world! There is not a single person who cultivates good deeds for their own benefit. Although I have repeatedly advised this person, his heart still delights in doing evil, like a fly in a honey pot. Even if someone pulls it out, it still likes to stick to it, and because of this attachment, it even loses its life. This Brahmin is the same.' At that time, the Brahmin took a sharp knife, covered it with deerskin, and then took it out. He grabbed the king's hair, tied it to a tree, and with anger, he wanted to cut off the king's head. The knife missed and cut off a tree branch. The Brahmin thought he had already cut it, and he became happy. Because of the power of the Bodhisattva and the gods, he could not even see the king's head and body. At that time, the tree spirit said to the Brahmin, 'Where would there be a Brahmin who would take a sharp knife and kill a person? Why doesn't your hand fall to the ground? Why doesn't the earth split open and swallow your body? Why do you have such evil thoughts towards this pure person? The reason your body has not fallen into the ground is because the Bodhisattva is protecting you.' At that time, the Brahmin thought he had really cut off the Bodhisattva's head, and his resentment was resolved, so he went back. The king also returned to the palace, safe and sound. When the Bodhisattva Mahasattva practices the Paramita of giving, he can do this, and there is nothing he cannot give up. ◎ Bodhisattva's Original Cause Sutra, Middle Volume Taisho Tripitaka Volume 03 No. 0153 Bodhisattva's Original Cause Sutra Bodhisattva's Original Cause Sutra, Lower Volume Compiled by Sanghasena Translated by Upasaka Zhi Qian of Yuezhi, with the courtesy name Gongming ◎ Chapter Six: The Rabbit Bodhisattva Mahasattva, if fallen into an animal birth, The good deeds he performs, cannot be matched by outsiders.

菩薩往昔，曾為兔身，以其先世餘業因緣，雖受兔身，善於人語，言常至誠無有虛誑；智慧成就遠離瞋恚，於人天中最為第一；慈悲熏心，調和軟善，悉能消滅諸魔因緣；言行相副，真實無諂，殺害之心永無復有；安住不動，如須彌山，與無量兔而為上首，常為諸兔，而說是言：「汝等不知墮惡道耶！是身可患。夫惡道者，地獄、畜生、餓鬼、阿修羅，如是等名為惡道，汝等今當至心諦聽，墮惡道因緣，所謂十惡。

「我于往昔，曾聞諸仙分別開示，心亦思惟，今當爲汝略解說之。四法根本多諸過患，所謂貪慾、瞋恚、愚癡、憍慢。因貪慾心行十惡者，墮于餓鬼；因瞋恚心行十惡者，墮于畜生；因愚癡心行十惡者，墮于地獄；因憍慢心行十惡者，墮阿修羅，因此四法所往之處，常受苦惱。

「汝等當觀地獄中有猛火熾然、利刀㓟剝，常為狗犬之所啖食，鐵嘴諸烏挑啄其目，灰河壞身猶如微塵，復為諸椎之所打碎，利斧刀劍截其手足，寒冷惡風吹襞其身。二山相拍身處其中。汝等當知，設我盡壽至百千世，解說如是地獄眾生不能得盡，如是地獄有種種苦。

「汝今復當聽餓鬼中種種諸苦，所謂飢渴所逼，身體乾枯，于無量歲初，不曾聞漿水之名。乃至穢糞，求不能得，頭髮長利，纏繞其身，故令身中支節火然，遙望見水至則火坑，飢渴所逼往趣糞穢，復有惡鬼神持刀杖固遮，今說此事，倍令我心驚畏怖懼

現代漢語譯本： 菩薩在過去世，曾為兔身，因其前世的業力因緣，雖然身為兔子，卻善於說人話，言語總是真誠不虛妄；智慧圓滿，遠離嗔恨，在人天之中最為殊勝；慈悲之心充滿，性情調和柔順，能夠消滅一切魔障因緣；言行一致，真實不虛偽，殺害之心永遠不再有；安住不動，如須彌山一般，作為無數兔子的首領，常常對眾兔子說：『你們難道不知道會墮入惡道嗎！這個身體是可憂患的。所謂的惡道，就是地獄、畜生、餓鬼、阿修羅，這些都稱為惡道。你們現在應當專心諦聽，墮入惡道的因緣，就是所謂的十惡。』 『我過去曾聽諸位仙人分別開示，心中也曾思惟，現在為你們簡略解說。有四種根本的過患，就是貪慾、嗔恚、愚癡、憍慢。因貪慾心而行十惡的，會墮入餓鬼道；因嗔恚心而行十惡的，會墮入畜生道；因愚癡心而行十惡的，會墮入地獄道；因憍慢心而行十惡的，會墮入阿修羅道。因為這四種原因所去之處，常常遭受苦惱。』 『你們應當觀察地獄中有猛烈的火焰燃燒，有利刀割剝，常常被狗和犬吞食，鐵嘴的烏鴉啄食眼睛，身體在灰河中壞滅猶如微塵，又被各種錘子打碎，利斧刀劍砍斷手腳，寒冷的惡風吹打身體。兩座山互相撞擊，身體被夾在其中。你們應當知道，即使我用盡壽命到百千世，也無法說完地獄眾生的苦難，這樣的地獄有種種苦。』 『你們現在再聽聽餓鬼道中的種種痛苦，就是被飢渴所逼迫，身體乾枯，在無數年中，不曾聽到漿水的名字。甚至連污穢的糞便，都求之不得，頭髮長而尖利，纏繞身體，導致身體的各個部位燃燒，遠遠望見水卻變成火坑，被飢渴逼迫去尋找糞便，又有惡鬼神拿著刀杖阻攔，現在說這些事，更加讓我心中驚恐畏懼。』

English version: Thus have I heard: A Bodhisattva in the past, once was a rabbit. Due to the karmic conditions of his previous lives, although he was a rabbit, he was skilled in human speech. His words were always sincere and without falsehood. He had achieved wisdom, was far from anger, and was the foremost among humans and gods. His heart was filled with compassion, his nature was harmonious and gentle, and he could eliminate all demonic causes and conditions. His words and actions matched, he was truthful and without deceit, and the intention to kill was forever gone. He remained steadfast, like Mount Sumeru, and was the leader of countless rabbits. He often said to the rabbits, 'Do you not know that you will fall into evil paths! This body is a cause for worry. The so-called evil paths are hell, animals, hungry ghosts, and asuras. These are called evil paths. You should now listen attentively to the causes of falling into evil paths, which are the so-called ten evils.' 'In the past, I heard various immortals explain these things, and I have also contemplated them in my heart. Now I will briefly explain them to you. There are four fundamental faults, which are greed, anger, ignorance, and arrogance. Those who commit the ten evils due to greed will fall into the realm of hungry ghosts; those who commit the ten evils due to anger will fall into the realm of animals; those who commit the ten evils due to ignorance will fall into the realm of hell; and those who commit the ten evils due to arrogance will fall into the realm of asuras. Because of these four causes, wherever they go, they will always suffer.' 'You should observe that in hell there are fierce flames burning, sharp knives cutting and peeling, and they are constantly eaten by dogs and canines. Iron-beaked crows peck at their eyes, their bodies are destroyed in the ash river like dust, and they are smashed by various hammers. Sharp axes and swords cut off their hands and feet, and cold, evil winds blow against their bodies. Two mountains collide, and their bodies are crushed between them. You should know that even if I were to use up my life for hundreds of thousands of lifetimes, I could not finish describing the suffering of the beings in hell. Such hells have all kinds of suffering.' 'Now you should also listen to the various sufferings in the realm of hungry ghosts, which are being tormented by hunger and thirst, their bodies are withered, and for countless years, they have not heard the name of even water. Even filthy excrement is unattainable. Their hair is long and sharp, wrapping around their bodies, causing their limbs to burn. They see water from afar, but it turns into a pit of fire. Driven by hunger and thirst, they seek out excrement, but evil ghost gods with knives and staffs block them. Now, speaking of these things, makes my heart even more terrified and fearful.'

「阿修羅者，雖受五欲與天無別，憍慢自高無謙下心，遠善知識不信三寶，亦復不為善友所護，於世間中起顛倒想，雖見諸佛心無敬信，于上諸天常生噁心，繫念伺求諸天過失。汝等當知憍慢之結，多諸過咎無所利益。所以眾生不成道果，無不由此憍慢熾盛，自是非彼譏刺呵責，世間眾生以憍慢故，增長邪見，邪見因緣誹謗三寶。謗三寶故受阿修羅，阿修羅中所受眾苦，若為故欲盡說不可得盡。

「以愚癡因緣墮畜生中多受眾苦，受種種形、食種種食、種種語言行住不同。無足、二足、四足、多足水陸空行，牛、羊、駝、驢、豬、豚、雞、狗、飛鳥、走獸，如是等輩，常為愚癡之所覆蔽。常處盲冥無有智慧，各各相於起殺害想，互相怖畏猶如怨賊，常為獵師屠膾所殺，復為師子、虎狼、豺犬無量惡獸之所攫食。常墮坑、坎、𦊰、索羅網，生則負重，死則㓟剝，駕犁挽車鐵鉤鉤𣃆，䩭靽拘執。常苦飢渴，口乾舌燥，雖有所須口不能宣。稚小孤迸，遠離父母，水草無量，常不充足，畜生惡報，世間現見，是故我今略為汝等而解說之。

「如我先業惡因緣故，受是兔身，唯食水草恒多怖畏，是故汝等應修善法，善法因緣生天人中，雖人道中有諸苦惱劇于諸天，猶當發願，愿生人中。譬如官法為犯罪者造作土窖，凡有三重：重罪之人置在最下；中罪之人置之中間；罪極輕者置於上重。行惡業者，亦復如是，極重惡者墮于地獄，中品惡者受畜生身，最下品者生餓鬼中。遠離如是三品惡已，得生人中，生人中已，行善不善；行上善者，入于涅槃如己舍宅

『阿修羅』，雖然享受的五欲和天人沒有區別，但他們驕傲自大，沒有謙虛之心，遠離善知識，不相信佛法僧三寶，也不受善友的保護。在世間，他們產生顛倒的妄想，即使見到諸佛，心中也沒有敬畏和信仰，對天上的諸神常常懷有惡意，總是想著尋找諸神的過失。你們應當知道，驕慢的結使，會帶來許多過錯，沒有任何利益。眾生之所以不能成就道果，無不都是因為這種驕慢的熾盛，他們自以為是，批評指責別人。世間的眾生因為驕慢的緣故，增長邪見，因為邪見的緣故誹謗三寶。誹謗三寶的緣故，就會墮入阿修羅道。阿修羅道中所受的各種痛苦，如果想要一一說盡，是不可能說得完的。 『因為愚癡的緣故，墮入畜生道中，會遭受許多痛苦，變成各種各樣的形態，吃各種各樣的食物，有各種各樣的語言，行走和居住的方式也各不相同。有的沒有腳，有的有兩隻腳，有的有四隻腳，有的有很多腳，有的在水裡，有的在陸地上，有的在空中。比如牛、羊、駱駝、驢、豬、小豬、雞、狗、飛鳥、走獸等等，這些眾生常常被愚癡所矇蔽，總是處於黑暗之中，沒有智慧。它們互相之間產生殺害的想法，互相恐懼，就像仇敵一樣。它們常常被獵人屠夫所殺，又被獅子、老虎、豺狼等無數惡獸所吞食。它們常常掉進坑裡、坎里、陷阱里、羅網裡。活著的時候要負重，死了之後要被剝皮，駕著犁拉著車，被鐵鉤鉤住，被繩索捆綁。它們常常飢渴難耐，口乾舌燥，即使有所需要，也說不出來。幼小的動物孤零零地被拋棄，遠離父母，水草雖然很多，卻常常不夠吃。畜生道的惡報，在世間是顯而易見的，所以我現在簡單地為你們解說這些。 『因為我過去所造的惡業因緣，所以受了兔子的身體，只能吃水草，而且常常感到恐懼。所以你們應當修習善法，通過善法的因緣，可以生到天道或人道中。雖然人道中有許多痛苦，比天道還要劇烈，但仍然應當發願，希望生到人道中。譬如官府爲了懲罰犯罪的人，會建造土牢，土牢有三重：犯重罪的人被關在最下面一層；犯中等罪的人被關在中間一層；犯最輕罪的人被關在最上面一層。造惡業的人也是這樣，造極重惡業的人會墮入地獄，造中等惡業的人會受畜生身，造最下等惡業的人會生到餓鬼道中。遠離這三種惡業之後，才能生到人道中。生到人道之後，可以行善也可以作惡；行上等善的人，可以進入涅槃，就像回到自己的家一樣。』

'Asuras, although they enjoy the five desires and are no different from the gods, are arrogant and conceited, lacking humility. They stay away from good teachers, do not believe in the Three Jewels, and are not protected by good friends. In the world, they have inverted thoughts. Even when they see the Buddhas, they have no reverence or faith in their hearts. They often harbor ill will towards the gods in the heavens, constantly seeking their faults. You should know that the knot of arrogance brings many faults and no benefits. The reason why sentient beings cannot achieve the fruit of the path is none other than the flourishing of this arrogance. They are self-righteous, criticizing and blaming others. Because of arrogance, worldly beings increase their wrong views, and because of wrong views, they slander the Three Jewels. Because of slandering the Three Jewels, they fall into the Asura realm. The various sufferings experienced in the Asura realm, if one were to try to describe them all, it would be impossible to do so completely.' 'Due to ignorance, they fall into the animal realm and suffer many hardships, taking on various forms, eating various foods, having various languages, and different ways of walking and living. Some have no feet, some have two feet, some have four feet, and some have many feet. Some live in water, some on land, and some in the air. Such as cows, sheep, camels, donkeys, pigs, piglets, chickens, dogs, birds, and beasts, these beings are often obscured by ignorance. They are always in darkness, without wisdom. They harbor thoughts of killing each other, fearing each other like enemies. They are often killed by hunters and butchers, and devoured by lions, tigers, wolves, and countless other evil beasts. They often fall into pits, traps, snares, and nets. When alive, they bear heavy burdens; when dead, they are skinned. They are yoked to plows and carts, hooked with iron hooks, and bound with ropes. They are constantly tormented by hunger and thirst, their mouths and tongues parched. Even when they need something, they cannot express it. Young animals are abandoned, separated from their parents. Although there is plenty of water and grass, it is often not enough. The evil retribution of the animal realm is clearly seen in the world. Therefore, I will now briefly explain these things to you.' 'Because of the evil karma I created in the past, I received the body of a rabbit, only eating grass and water, and constantly feeling fear. Therefore, you should cultivate good deeds. Through the causes of good deeds, you can be born in the heavens or the human realm. Although there are many sufferings in the human realm, more severe than in the heavens, you should still make the vow to be born in the human realm. For example, the government builds earthen prisons for criminals, and these prisons have three levels: those who commit serious crimes are placed on the lowest level; those who commit moderate crimes are placed in the middle level; and those who commit the lightest crimes are placed on the top level. Those who create evil karma are the same: those who create extremely heavy evil karma fall into hell; those who create moderate evil karma receive an animal body; and those who create the lowest level of evil karma are born in the hungry ghost realm. After abandoning these three types of evil karma, one can be born in the human realm. After being born in the human realm, one can do good or evil. Those who do the highest good can enter Nirvana, like returning to their own home.'

。」是時，兔王常為諸兔宣說如是善妙之言。

爾時，有一婆羅門種，厭世出家修學仙法，不惱眾生離欲去愛；和顏而言身無粗穬，飲水食果及諸根藥；少欲知足修寂靜行，長養髮爪為梵行相。是時，仙人忽於一時遙聞兔王為兔說法，聞已心悔，而作是言：「我今雖得生於人中，愚癡無智不如是兔，生在兔中曉了善法。譬如日光障蔽月光，我亦如是。雖生人中為彼畜生之所障蔽，彼雖畜生或是正法之將、或是梵王大自在天，我今聞彼所說之法，心調柔和，譬如人熱入清冷水。怪哉師子！多行惡業，受是獸身，云何復當殺如是兔？如是兔者，乃是純善，形雖如是乃能修行仙聖之法，雖生畜生，而能宣說善惡之相。我從本來無可咨稟尊敬之處，今得遇之甚善無量。」

是時仙人，即起合掌，往至兔所。至兔所，已卻坐一面，合掌向兔，而作是言：「汝是正法之身，將不受兔身，所有必定純善之法，唯愿為我具足說之。我所修學長養鬚髮、草衣、食果今實厭之，譬如鉆冰求酥是實難得，我亦如是。終身長髮、草衣、食果，雖修苦行正法難得。我今雖得生於人中，受人形體，遠善知識，修行惡法，如七葉華正可遠瞻不中親近，我亦如是。修行惡法，有智之人，視之遠去終不親近，汝真梵王假受兔身。」

兔時答言：「大婆羅門！若我所言悅可汝心甚不愛也。所以者何？我久已離慳吝之結。往昔發心，便當涅槃，但為眾生故，久住生死。」

時，婆羅門聞是語已，心生歡喜：「汝是大士，能為眾生久處是中。」即便隨逐經歷多年，飲水啖果與兔無別

現代漢語譯本：當時，兔王常常為眾兔宣講這樣美好的道理。 那時，有一位婆羅門種姓的人，厭倦世俗而出家修行仙法，不傷害眾生，遠離慾望和愛戀；他態度溫和，舉止端莊，飲用清水，食用果實和各種草藥；他少欲知足，修習寂靜的修行，留長頭髮和指甲，作為梵行的象徵。當時，這位仙人忽然在某個時候遠遠聽到兔王為兔子們說法，聽後心中感到慚愧，於是說道：『我如今雖然投生為人，卻愚癡無知，不如這隻兔子，它生在兔群中卻能明白善法。就像日光遮蔽了月光一樣，我也是如此。雖然投生為人，卻被那畜生所遮蔽，它雖然是畜生，或許是正法的使者，或許是梵天大自在天，我如今聽到它所說的法，內心調柔平和，就像人感到炎熱時進入清涼的水中一樣。奇怪啊，獅子！做了很多惡業，才受這獸身，怎麼還要殺害這樣的兔子呢？這樣的兔子，是純善的，形體雖然如此，卻能修行仙聖的法，雖然投生為畜生，卻能宣說善惡的真相。我從本來就沒有可以請教和尊敬的地方，如今能夠遇到它，真是太好了，無量功德。』 當時，仙人立刻起身合掌，前往兔子所在的地方。到了兔子那裡后，他退坐在一旁，合掌向著兔子，說道：『您是正法的化身，將不會再受兔身，所有必定是純善的法，希望您能為我詳細解說。我所修習的留長鬚發、穿草衣、吃果實，現在實在厭倦了，就像鉆冰求酥一樣，實在難以得到，我也是如此。終身留長髮、穿草衣、吃果實，雖然修習苦行，卻難以得到正法。我如今雖然投生為人，擁有人的形體，卻遠離善知識，修行惡法，就像七葉花一樣，只能遠遠觀望而不能親近，我也是如此。修行惡法，有智慧的人，看到都會遠遠避開，終究不會親近，您真是梵王，只是假借兔身。』 當時，兔子回答說：『大婆羅門！如果我所說的話能讓您感到高興，我並不吝惜。為什麼呢？我早就已經脫離了慳吝的束縛。往昔發願，就應當涅槃，但爲了眾生的緣故，才久住生死。』 當時，婆羅門聽到這話后，心中歡喜：『您真是大士，能夠爲了眾生久留在這裡。』於是就跟隨兔子，經歷了多年，飲水吃果，和兔子沒有什麼區別。

English version: At that time, the Rabbit King often proclaimed such wonderful teachings to all the rabbits. Then, there was a Brahmin who, weary of the world, renounced his home to cultivate the ways of an ascetic, not harming any living being, detached from desire and love; he was gentle in demeanor, his body free from coarseness, drinking water, eating fruits and various herbs; he was content with little, practicing quietude, growing his hair and nails as a sign of his ascetic practice. At that time, the ascetic suddenly, at one point, heard from afar the Rabbit King preaching to the rabbits, and upon hearing this, he felt remorse, and said: 『Although I am born as a human, I am foolish and ignorant, not as good as this rabbit, who, though born among rabbits, understands the good Dharma. Just as the sunlight obscures the moonlight, so am I. Though born as a human, I am obscured by that animal; though it is an animal, it may be a messenger of the true Dharma, or perhaps Brahma, the Great Lord of Freedom. Now that I have heard the Dharma it speaks, my heart is softened and calmed, like a person feeling hot entering cool water. Strange, the lion! Having committed many evil deeds, it received this animal body, how can it still want to kill such a rabbit? This rabbit is purely good, though its form is as it is, it can cultivate the ways of the sages, and though born as an animal, it can proclaim the nature of good and evil. From the beginning, I have had no one to consult or respect, and now to encounter it is truly wonderful, immeasurable merit.』 At that time, the ascetic immediately rose, joined his palms, and went to where the rabbit was. Having arrived at the rabbit's place, he sat down to one side, joined his palms towards the rabbit, and said: 『You are the embodiment of the true Dharma, you will not be reborn as a rabbit, all your teachings are surely pure and good, I hope you can explain them to me in detail. I am truly weary of my practice of growing my hair and beard, wearing grass clothes, and eating fruits, it is like drilling ice to find butter, truly difficult to obtain, and so am I. Though I grow my hair, wear grass clothes, and eat fruits all my life, though I practice asceticism, it is difficult to obtain the true Dharma. Though I am born as a human, with a human form, I am far from good teachers, practicing evil ways, like the seven-leaf flower, which can only be viewed from afar and not approached, and so am I. Those who practice evil ways, the wise will see them and stay far away, never approaching, you are truly Brahma, only borrowing the form of a rabbit.』 At that time, the rabbit replied: 『Great Brahmin! If what I say pleases your heart, I do not begrudge it. Why is that? I have long since broken free from the bonds of stinginess. In the past, I made a vow, and should have entered Nirvana, but for the sake of all beings, I have remained in this cycle of birth and death.』 At that time, the Brahmin, upon hearing these words, was filled with joy: 『You are truly a great being, able to remain here for the sake of all beings.』 And so he followed the rabbit, for many years, drinking water and eating fruits, no different from the rabbit.

。是時，世人多行惡法，以是因緣，令天炎旱，草木華果枯乾不出，海池井泉諸水燋涸，其地所有林木蓬茹蒿草，土地人民收拾去盡。

時，婆羅門饑窮困苦，和顏向兔而作是言：「我今欲去，愿不見責。」

兔聞是已，即生念言：「今此大仙不樂此處，故欲相舍。」即前問言：「此處何過，有何相犯？大仙當觀身服如是芻草之衣，令心愁惱非所宜也，如婆羅門入淫女舍，甚非家法也。」

婆羅門言：「汝之所說實入我心，是處清凈實無過患，諸兔自修亦不相犯。但我薄祐睏乏飲食，是故俯仰欲相捨去。汝今當觀一切眾生，無不因食以活此身，汝之所說善妙法要，今雖遠離，要當終身佩之心府不令忘失。汝復當知我心無慈，為穢食故，而相舍離。」

時兔答言：「汝所為者，蓋是小事，云何乃欲相舍離去？」

婆羅門言：「我空飲水，已經多日，恐命不全，是故置宜欲相舍離。」

兔聞是已，念言：「善哉！是婆羅門，乃能為法飲水多日。」即便說言：「汝若去者，我則更無如是福田，唯愿仁者明受我請。雖知菩薩，于福田中心無分別，然施極苦飢渴眾生其福最大；雖知二目是常所護，然當先救苦痛之處。汝今是我親善知識，是我所尊有大功德，是故我今欲設微供。汝今當知，人有四種，施亦有四：所謂下者、下中下者、智者、智中智者。云何下者？施時發心求于諸有；下中下者：以畏怖故行於佈施；智者：有恭敬心而行佈施；智中智者：有大悲心而行佈施。我今於是四施之中趣行一施，唯愿明旦必受我請

現代漢語譯本：當時，世人大多奉行惡法，因為這個緣故，導致天降旱災，草木花果枯萎凋零，海水池塘井泉等水源乾涸，這片土地上的樹木、蓬草、蒿草，以及土地和人民都被收拾乾淨。 當時，一位婆羅門因為飢餓貧困而痛苦不堪，他面帶和藹地對兔子說：『我現在要離開了，希望你不要責怪我。』 兔子聽到這話，就想：『現在這位大仙不喜歡這裡了，所以想要離開我。』於是上前問道：『這裡有什麼過錯，有什麼冒犯之處嗎？大仙您看看，您身上穿著這樣的草衣，讓您心中愁苦，實在不應該啊，就像婆羅門進入**舍一樣，非常不合家規。』 婆羅門說：『你說的確實說到我心裡了，這裡清凈，確實沒有過錯，你們兔子自己修行，也沒有互相冒犯。只是我福薄，缺乏食物，所以才想要離開。你現在應當明白，一切眾生，沒有不是因為食物而活著的，你說的這些善妙的佛法，我雖然現在要離開了，但一定會終身銘記在心，不敢忘記。你還應當知道，我心中沒有慈悲，爲了污穢的食物，才要離開你。』 這時，兔子回答說：『您所說的，不過是小事罷了，怎麼就要離開呢？』 婆羅門說：『我空飲水，已經很多天了，恐怕性命不保，所以才想要離開。』 兔子聽到這話，心想：『太好了！這位婆羅門，竟然能爲了佛法而空飲水多日。』於是就說：『您如果離開，我就再也沒有這樣的福田了，只希望您明天一定要接受我的邀請。雖然知道菩薩對於福田心中沒有分別，但是佈施給極度飢渴的眾生，其福報是最大的；雖然知道雙眼是需要常常保護的，但是應當先救助痛苦的地方。您現在是我的親善知識，是我所尊敬的有大功德的人，所以我現在想要略盡微薄的供養。您應當知道，人有四種，佈施也有四種：所謂下者、下中下者、智者、智中智者。什麼是下者呢？佈施的時候發心是爲了求得諸有；下中下者：因為畏懼而行佈施；智者：有恭敬心而行佈施；智中智者：有大悲心而行佈施。我現在在這四種佈施之中選擇一種來做，只希望您明天一定要接受我的邀請。』

English version: At that time, most people in the world practiced evil ways, and because of this, the heavens brought drought, causing the grass, trees, flowers, and fruits to wither and dry up. The water in the seas, ponds, and wells dried up, and all the trees, weeds, and artemisia on the land, as well as the land and people, were cleared away. At that time, a Brahmin was suffering from hunger and poverty. He spoke kindly to the rabbit, saying, 'I am about to leave now, I hope you will not blame me.' Upon hearing this, the rabbit thought, 'Now this great sage is not happy here, so he wants to leave me.' So he stepped forward and asked, 'What is wrong with this place? What offense has been committed? Great sage, look at you, wearing such grass clothes, it makes your heart sad, it is really not appropriate, like a Brahmin entering a **house, it is very inappropriate for the family rules.' The Brahmin said, 'What you said is indeed in my heart, this place is pure, there is indeed no fault, you rabbits cultivate yourselves, and do not offend each other. But I am of little fortune, lacking food, so I want to leave. You should understand that all living beings live by food, and these wonderful Buddhist teachings you have spoken, although I am leaving now, I will keep them in my heart for the rest of my life and dare not forget them. You should also know that my heart has no compassion, and it is for the sake of impure food that I am leaving you.' At this time, the rabbit replied, 'What you are talking about is just a small matter, why do you want to leave?' The Brahmin said, 'I have been drinking water for many days, I am afraid my life is in danger, so I want to leave.' Upon hearing this, the rabbit thought, 'Great! This Brahmin has been drinking water for many days for the sake of the Dharma.' So he said, 'If you leave, I will no longer have such a field of merit, I only hope that you will accept my invitation tomorrow. Although I know that Bodhisattvas have no discrimination in their hearts regarding the field of merit, giving to extremely hungry and thirsty beings brings the greatest merit; although I know that the eyes are to be protected, one should first help those who are suffering. You are now my close friend, someone I respect with great merit, so I want to offer a small offering. You should know that there are four kinds of people, and there are four kinds of giving: the so-called inferior, the inferior-middle-inferior, the wise, and the wise-middle-wise. What is the inferior? When giving, one's intention is to seek existence; the inferior-middle-inferior: giving out of fear; the wise: giving with respect; the wise-middle-wise: giving with great compassion. I am now choosing one of these four kinds of giving, I only hope that you will accept my invitation tomorrow.'

時，婆羅門即作是念：「此兔今日為何所見？見死鹿耶？或死兔乎？」心即歡喜然火誦咒。

是兔其夜多集乾薪，告諸兔言：「汝等當知，是婆羅門，今欲舍我遠去他家，我甚愁惱身體戰慄。世法如是無常別離，虛誑不實猶如幻化，合會有離猶如秋雨，有為之法有如是等無量過患，諸行如夢熱時之炎，眾生命盡無可還者。汝等今者，知世法如是而不能離，是故汝等要當精勤壞三有乎！」爾時，兔王竟夜不眠，為諸兔眾說法如是。夜既終已，清旦地了于薪聚邊即便吹火，火然之後，語婆羅門言：「我昨請汝欲設微供，今已具辦，愿必食之。何以故？智人集財欲以佈施，受者憐愍要必受用；若有凡人多畜財寶以施於人，此不為難。我今貧窮施乃為難，唯愿哀矜必定受之；我今深心清凈啟請，唯愿仁者必受不疑。」說是語已，復自慰喻：「我今為他受安樂故，自捨己身，無所貪惜大如毫釐。如是福報，愿諸眾生證無上智。」自慰喻已，投身火坑。

時，婆羅門見是事已，心驚毛豎，即於火上而挽出之。無常之命，即便斷滅，諦觀心悶抱置膝上，對之嗚唼並作是言：「愛法之士、慈愍大仙、調御船師！為利眾生，捨身壽命，今何所至？我今敬禮為歸依主。我處此山長髮重擔，雖經多年無所利益；我願從今常相頂戴，愿汝功德具足成就；令我來世常為弟子。」說是語已，還持兔身，置之於地，頭面作禮，復還抱捉猶如赤子，即共死兔俱投火坑。

爾時，釋天知是事已，大設供養收骨起塔。菩薩摩訶薩，修行如是尸波羅蜜，不誑於世

當時，婆羅門心中想：『這兔子今天看到了什麼？是看到了死鹿嗎？還是死兔子呢？』他心中歡喜，然後點燃火堆，開始唸誦咒語。 這隻兔子當晚收集了許多幹柴，告訴眾兔子說：『你們應當知道，這個婆羅門，現在想要捨棄我，遠去他家，我非常憂愁煩惱，身體戰慄。世間法就是這樣無常，終將別離，虛妄不實，如同幻化，聚合終將離散，如同秋雨，有為之法有如此等等無量的過患，諸行如同夢境，如同熱時的幻影，眾生的生命終結，沒有可以返回的。你們現在，知道世間法是這樣，卻不能捨離，所以你們一定要精勤努力，破除三有！』當時，兔王整夜沒有睡覺，為眾兔子說法如此。天亮之後，清晨，他來到柴堆旁，便吹火，火燃起來之後，對婆羅門說：『我昨天請您，想要設一點微薄的供養，現在已經準備好了，希望您一定要吃。為什麼呢？有智慧的人積聚財富，是爲了用來佈施，接受佈施的人，因為憐憫，一定要接受使用；如果有凡人，積蓄很多財寶用來施捨給別人，這並不算難。我現在貧窮，施捨才算難，只希望您可憐我，一定要接受；我現在內心清凈，誠心請求，只希望您一定要接受，不要懷疑。』說完這些話，又打比方說：『我現在爲了讓別人得到安樂，自己捨棄身體，沒有絲毫的貪戀和吝惜。這樣的福報，希望所有眾生都能證得無上智慧。』打完比方，就投身火坑。 當時，婆羅門看到這件事後，心驚膽戰，汗毛豎立，立即從火中把兔子撈了出來。無常的生命，就這樣斷絕了，他仔細地看著，心中鬱悶，把兔子抱在膝上，對著它嗚咽，並且說道：『愛護佛法的人、慈悲的大仙、調御的船師！爲了利益眾生，捨棄生命，現在去了哪裡？我現在敬禮您，作為我的歸依之主。我在這山中，長髮重擔，雖然經過多年，沒有什麼利益；我願意從今以後，常常頂戴您，希望您的功德圓滿成就；讓我來世常常做您的弟子。』說完這些話，又把兔子的身體放回地上，頭面著地行禮，又把它抱起來，如同對待嬰兒一樣，然後和死去的兔子一起投身火坑。 當時，釋提桓因知道這件事後，大設供養，收集骨頭建塔。菩薩摩訶薩，修行如此的尸波羅蜜，不欺騙世人。

At that time, the Brahmin thought to himself, 'What did this rabbit see today? Did it see a dead deer? Or a dead rabbit?' His heart was filled with joy, and he lit a fire and began chanting mantras. That night, the rabbit gathered a lot of dry firewood and told the other rabbits, 'You should know that this Brahmin now wants to abandon me and go to another home. I am very worried and distressed, and my body is trembling. The ways of the world are impermanent, and there will be separation. They are false and unreal, like illusions. Gatherings will eventually disperse, like autumn rain. The conditioned dharmas have countless faults like these. All actions are like dreams, like mirages in the heat. The lives of beings end, and there is no return. You now know that the ways of the world are like this, yet you cannot detach from them. Therefore, you must diligently strive to destroy the three realms of existence!' At that time, the rabbit king did not sleep all night, teaching the rabbits in this way. After dawn, in the early morning, he went to the pile of firewood and blew on it to start a fire. After the fire was lit, he said to the Brahmin, 'Yesterday I invited you, wanting to offer a small offering. Now it is prepared, and I hope you will definitely eat it. Why? Wise people accumulate wealth to give as alms, and those who receive alms, out of compassion, must accept and use it. If ordinary people accumulate a lot of wealth to give to others, this is not difficult. I am now poor, so giving is difficult. I only hope you will have pity on me and definitely accept it. My heart is now pure, and I sincerely request that you accept it without doubt.' After saying these words, he used an analogy, saying, 'Now, for the sake of others' happiness, I am giving up my body, without the slightest greed or stinginess. With this merit, I hope all beings will attain unsurpassed wisdom.' After making this analogy, he threw himself into the fire pit. At that time, when the Brahmin saw this, he was shocked, and his hair stood on end. He immediately pulled the rabbit out of the fire. The impermanent life was thus extinguished. He looked at it carefully, his heart heavy, and held the rabbit in his lap, weeping and saying, 'Lover of the Dharma, compassionate great sage, guide of the ship! For the benefit of all beings, you gave up your life. Where have you gone now? I now pay homage to you, as my refuge. I have been in this mountain, with long hair and heavy burdens, and after many years, I have gained nothing. I am willing from now on to always honor you, and I hope your merits will be fully accomplished. May I always be your disciple in future lives.' After saying these words, he put the rabbit's body back on the ground, bowed his head to the ground, and then picked it up again, treating it like a baby. Then, he threw himself into the fire pit with the dead rabbit. At that time, Sakra, knowing of this event, made great offerings and collected the bones to build a stupa. The Bodhisattva Mahasattva, practicing the paramita of giving in this way, does not deceive the world.

。◎◎

菩薩本緣經鹿品第七

菩薩摩訶薩，　　行大波羅蜜， 乃至上怨中，　　終不生噁心。

菩薩往世墮在畜生，而為鹿身；兩脅金色脊似琉璃，余身雜廁種別難名。蹄如車𤦲，角如金精，其身莊嚴如七寶藏。常行利益一切眾生，所有善法具足成就；身色光炎如日初出，諸天敬重為立名字號——金色鹿。為無量鹿而作將導，而是鹿王多行慈悲，精進智慧具足無減，有大勇猛，善知人語，為調眾生示受鹿身。

爾時，鹿王游于雪山，其山多有叢林、華果、流泉、浴池，若諸禽獸共相憎惡，生賊害心，以是菩薩威德力故，悉滅無餘。在空寂處常教諸鹿，遠離諸惡修行善法，告諸鹿言：「汝等當聽！諸行之中，當觀小惡猶如毒食，如是小惡，不當受之。當觀小善，為親友想，常應親近，精勤受持。汝等諸鹿以身、口、意行諸惡故，墮畜生中不能修行所有善法，愚癡覆故受是畜身，經無量世難得解脫生死之中。欲受樂者，要因正法而為根本，夫正法者，能護眾生不墮惡趣。為度煩惱苦海之人而作橋樑，如人處險要因機杖，亦如執炬睹見諸器。行正法者亦復如是，夫正法者最可親近不可破壞，能示眾生無上大道。是能為受樂者，聞是法已能令喜心，心心不斷行是法者心無所畏，是法能除一切諸惡。譬如良藥療治眾病，以是因緣常應憶念不令忘失，若忘失者此生空過，一切世間皆悉虛誑。唯有佈施、忍辱、慚愧、智慧之法乃是真實，若能修行如是等法，是則名為具足正法。」為諸鳥獸常說是法，令諸聽者心離淫慾

菩薩摩訶薩，修行波羅蜜，乃至對上等的怨敵，也終究不會生起噁心。 我過去曾經聽聞： 菩薩在過去世曾墮入畜生道，轉生為鹿身；兩脅是金色的，脊背像琉璃一樣，其餘身體的顏色混雜，難以分辨種類。蹄子像車輪，角像金精，身體的莊嚴如同七寶的寶藏。他常常利益一切眾生，所有善法都具足成就；身體的光芒像初升的太陽，諸天都敬重他，為他立了一個名字號——金色鹿。他作為無數鹿的領導者，這位鹿王多行慈悲，精進和智慧都具足而沒有減少，有大勇猛，善於理解人類的語言，爲了調伏眾生而示現受鹿身。 當時，鹿王在雪山中游玩，那座山裡有很多叢林、花果、流泉、浴池，如果禽獸之間互相憎恨，產生賊害之心，因為這位菩薩的威德力，都全部消滅了。在空寂的地方，他常常教導眾鹿，遠離各種惡行，修行善法，告訴眾鹿說：『你們應當聽著！在各種行為中，應當觀察小惡就像毒藥一樣，這樣的小惡，不應當接受。應當觀察小善，把它看作親友一樣，常常應當親近，精勤地受持。你們這些鹿因為身、口、意造作各種惡行，所以墮入畜生道中，不能修行所有的善法，因為愚癡的矇蔽而受這畜生之身，經過無數世都難以從生死中解脫。想要獲得快樂的人，必須以正法作為根本，正法能夠保護眾生不墮入惡道。它是爲了度脫煩惱苦海的人而架設的橋樑，就像人在險境中需要依靠枴杖，也像拿著火炬才能看見各種器物。修行正法的人也是這樣，正法是最值得親近而不可破壞的，能夠指示眾生無上的大道。它能夠讓想要獲得快樂的人，聽到這個法后能夠心生歡喜，心心相續地修行這個法的人心中沒有畏懼，這個法能夠消除一切的惡行。譬如良藥能夠治療各種疾病，因為這個緣故，應當常常憶念而不令忘失，如果忘失了，這一生就白白度過了，一切世間都是虛妄的。只有佈施、忍辱、慚愧、智慧的法才是真實的，如果能夠修行這些法，就叫做具足正法。』他常常為各種鳥獸宣說這個法，讓聽法的人心中遠離淫慾。

The Bodhisattva's Past Lives Sutra, Chapter 7: The Deer The Bodhisattva Mahasattva, practices the paramitas, and even towards the greatest of enemies, will never generate evil thoughts. In a past life, the Bodhisattva fell into the animal realm and was born as a deer; its flanks were golden, its back like lapis lazuli, and the rest of its body was a mix of colors, making it difficult to identify its species. Its hooves were like chariot wheels, its antlers like gold essence, and its body was as magnificent as a treasure of seven jewels. It always benefited all sentient beings, and all good dharmas were fully accomplished; the light of its body was like the rising sun, and the gods respected it, giving it the name—Golden Deer. As the leader of countless deer, this deer king practiced great compassion, and his diligence and wisdom were complete and undiminished. He possessed great courage, understood human language, and manifested as a deer to tame sentient beings. At that time, the deer king roamed in the snowy mountains, which were full of forests, flowers, fruits, flowing springs, and bathing pools. If birds and beasts hated each other and harbored thoughts of harm, they were all extinguished by the power of this Bodhisattva's virtue. In the quiet places, he often taught the deer to stay away from all evil deeds and practice good dharmas, telling them: 'You should listen! Among all actions, you should view small evils as if they were poison, and such small evils should not be accepted. You should view small good deeds as if they were close friends, and you should always be close to them, diligently upholding them. You deer, because of the evil actions of your body, speech, and mind, have fallen into the animal realm, unable to practice all good dharmas. Because of the covering of ignorance, you have received this animal body, and it is difficult to be liberated from birth and death for countless eons. Those who wish to receive happiness must take the right dharma as their foundation. The right dharma can protect sentient beings from falling into evil realms. It is a bridge built to deliver those in the sea of suffering from afflictions, just as a person in danger needs to rely on a cane, or like holding a torch to see various objects. Those who practice the right dharma are also like this. The right dharma is the most worthy of being close to and cannot be destroyed. It can show sentient beings the supreme path. It can make those who wish to receive happiness, upon hearing this dharma, feel joy in their hearts. Those who continuously practice this dharma have no fear in their hearts, and this dharma can eliminate all evil deeds. Just as good medicine can cure all diseases, for this reason, you should always remember it and not let it be forgotten. If it is forgotten, this life will be wasted, and all the world is false. Only the dharmas of giving, patience, shame, and wisdom are real. If you can practice these dharmas, it is called having the complete right dharma.' He often preached this dharma to various birds and beasts, causing those who listened to the dharma to be free from lust in their hearts.

。當是時也，猶如賢聖遠離諸惡不加侵害。

復於後時，與諸群鹿游止一河，其水廣大深無涯底，暴漲急疾多所漂沒，壞諸山岸吹拔大樹，一切鳥獸無敢近者。時有一人為水所漂，恐怖惶懅莫知所至，身力轉微余命無幾，舉聲大喚：「天神、地祇，誰有慈悲能見救濟？苦哉！我今與室家別，今日困悴，誰可歸依？我昔曾聞，世有一鹿，修學仙法有大慈悲，唯是當能深見濟拔。」

是時，鹿王在群鹿前聞如是聲，即便驚視誰受苦厄，發如是言：「我聞是已，其心苦惱，如彼受苦等無差別。」尋告諸鹿：「汝當隨意各自散去，吾欲觀覓平整之處，自恣飲水以充渴乏。」諸鹿聞已，尋即四散。鹿王即便尋聲求之，見有一人為水所漂，復為木石之所橖觸多受苦惱。鹿王見已，即作是念：「水急駛疾，假使大魚亦不能度，我今身小力亦微末，竟知當能度是人不？寧令我身與彼俱死，實不忍見彼獨受苦。」復作是念：「若使是人在於陸地為象所困，可得為作方便救護，今在此水漂疾急速，我當云何而得救拔？我設入水不能濟者，一切聞知當見嗤笑，自知不能何故入水？我今雖有慈悲之心，身力微末恐不能辦。我今要當倍加精進以不休息而往救之。」即作是言：「汝今不應生怖畏心，我今入水猶如草木，假使身滅要當相救。」

是時，鹿王踴身投河至彼人所，即命溺人令坐其背。溺人即坐安隱無慮，猶如有人安坐榻席，其河多有木石之屬，互相橖觸身痛無賴。是時，鹿王擔負溺人至死不放，劣乃得出至於彼岸

現代漢語譯本：那時，（鹿王）就像賢聖之人遠離各種邪惡，不會受到侵害。 後來，（鹿王）和一群鹿在一條河邊嬉戲，那條河水面寬廣，深不見底，暴漲的河水湍急，沖走了許多東西，摧毀了河岸，連根拔起了大樹，一切鳥獸都不敢靠近。當時有一個人被水沖走，驚恐萬分，不知會被衝到哪裡，身體越來越虛弱，生命垂危，他大聲呼喊：『天神、地祇，誰有慈悲心能來救救我？苦啊！我今天要和家人分別了，今天如此困頓，我能依靠誰呢？我以前聽說，世上有一隻鹿，修行仙法，有大慈悲心，只有它才能真正救我脫離苦難。』 當時，鹿王在鹿群前面聽到了這樣的呼喊聲，立刻驚恐地檢視是誰在受苦，並說道：『我聽到這些話，心裡非常痛苦，就像自己正在受苦一樣。』他隨即告訴眾鹿：『你們可以隨意散去，我想找個平坦的地方，自己喝水解渴。』眾鹿聽后，立刻四散而去。鹿王立刻循著聲音尋找，看到一個人被水沖走，又被木頭和石頭撞擊，遭受了很多痛苦。鹿王看到后，心想：『水流如此湍急，即使是大魚也無法渡過，我身體弱小，力量微薄，真的能救這個人嗎？寧願我和他一起死去，也不忍心看他獨自受苦。』他又想：『如果這個人是在陸地上被大象困住，我還可以想辦法救他，現在他在水裡被急速沖走，我該如何救他呢？如果我下水卻救不了他，所有人都會嘲笑我，明明知道自己不行，為什麼還要下水？我雖然有慈悲心，但身體弱小，恐怕辦不到。我一定要更加努力，不休息地去救他。』他隨即說道：『你不要害怕，我下水就像下到草木中一樣，即使犧牲性命也要救你。』 當時，鹿王縱身跳入河中，來到那個人身邊，讓溺水的人坐在自己的背上。溺水的人立刻安穩地坐了下來，沒有了憂慮，就像有人安坐在床榻上一樣。河裡有很多木頭和石頭，互相撞擊，（鹿王）身體疼痛難忍。當時，鹿王揹著溺水的人，至死都不放手，最終才到達了彼岸。

English version: At that time, (the deer king) was like a virtuous sage, far from all evils and not harmed. Later, (the deer king) and a group of deer were playing by a river. The river was wide and deep, with no bottom in sight. The surging water was rapid, washing away many things, destroying the riverbanks, and uprooting large trees. All the birds and beasts dared not approach it. At that time, a person was swept away by the water, terrified and not knowing where he would be carried. His body was becoming weaker and his life was in danger. He cried out loudly: 'Gods of heaven and earth, who has compassion to save me? Alas! Today I must part from my family. Today I am so distressed, who can I rely on? I once heard that there is a deer in the world who cultivates the way of immortals and has great compassion. Only it can truly save me from suffering.' At that time, the deer king, in front of the herd, heard such cries and immediately looked in alarm to see who was suffering. He said: 'When I heard these words, my heart was very painful, as if I myself were suffering.' He then told the deer: 'You can all go your separate ways. I want to find a flat place to drink water and quench my thirst.' Upon hearing this, the deer scattered. The deer king immediately followed the sound and found a person being swept away by the water, being hit by wood and stones, and suffering greatly. Upon seeing this, the deer king thought: 'The water is so rapid that even a large fish cannot cross it. My body is small and my strength is weak. Can I really save this person? I would rather die with him than bear to see him suffer alone.' He also thought: 'If this person were trapped by an elephant on land, I could find a way to save him. But now he is being swept away rapidly in the water, how can I save him? If I go into the water and cannot save him, everyone will laugh at me. Knowing that I cannot do it, why would I go into the water? Although I have a compassionate heart, my body is weak and I am afraid I cannot do it. I must work harder and go to save him without rest.' He then said: 'You should not be afraid. I will go into the water as if I were going into grass and trees. Even if I sacrifice my life, I will save you.' At that time, the deer king jumped into the river and went to the person. He told the drowning person to sit on his back. The drowning person immediately sat down safely, without worry, as if someone were sitting comfortably on a bed. There were many pieces of wood and stones in the river, hitting each other, and (the deer king's) body was in unbearable pain. At that time, the deer king carried the drowning person, never letting go until he finally reached the other shore.

。溺人爾時即得救拔，安隱出已，即語鹿王：「我之父母所長養身，為已滅沒，今之身命實是汝有。汝雖鹿王，身命相屬，所可敕使唯垂告語。」爾時，鹿王告其人言：「汝今且聽，我于汝所不求功果，亦無有心生貢高想，我今不惜如是身命，但欲為他而作利益。汝今當知，我受獸身常處林野，自在隨意求覓水草，雖不侵犯居民邑落。然是我罪多諸怨憎，兼復怖畏師子、虎狼、諸惡走獸射獵之徒，無所歸依無守護者。我雖鹿身雜色微妙，一切世間悉無見者，以相救濟唯汝見之，昔我立誓，若見苦厄要令度脫，人雖有力見苦不救，當知是人為無果報，如不種子不收果實。若念我者，當善攝口，知恩念恩賢聖所贊；不知恩者現世惡名流佈于外，復為智者之所呵責，將來之世多受惡報。知恩之人二世安隱，非施因緣而得自在，不修多聞具大智慧，雖無水浴清凈無垢，離諸香薰得無上香，離諸瓔珞得真莊嚴，遠離所依而得自護，雖無刀杖人無侵者。汝當知之，知恩之人所得功德說不可盡，不知恩者所得過患亦復無量，是故汝今應善護口。」

爾時，溺人聞是語已，悲喜交集涕淚橫流，即禮鹿足，而作是言：「汝常說法示諸眾生涅槃正道，汝如良醫除斷眾生心熱病苦，汝是世間第一慈父，是尊是導實貪隨侍，朝夕稟受不欲遠離經一念頃，必當為惡無所堪任。我今設去雖有形體當相遠離，而心未敢生舍離想也。」說是語已，尋便即路。鹿王望之，遠不見已，即還本處眾鹿之中

現代漢語譯本：那個溺水的人當時就得到了救助，平安脫險后，就對鹿王說：『我的父母養育的身體已經滅亡了，現在的這條性命實際上是您給的。您雖然是鹿王，但我的性命屬於您，您有什麼吩咐儘管告訴我。』當時，鹿王對那個人說：『你現在聽著，我對於你沒有什麼功勞可求，也沒有任何驕傲自大的想法，我今天不吝惜這條性命，只是想為他人做些利益的事情。你應當知道，我身為獸類，常年生活在山林野外，自由自在地尋找水草，雖然不侵犯居民的村落。然而，我因為罪業深重，有很多怨恨我的人，還常常害怕獅子、老虎、豺狼等各種兇惡的野獸和獵人的追捕，沒有可以依靠和保護的人。我雖然身為鹿，毛色斑斕，非常漂亮，但世間沒有人能看到，只有你救了我，以前我發過誓，如果看到別人有苦難，一定要讓他脫離困境，人雖然有能力，看到別人受苦卻不救助，應當知道這個人是沒有好報的，就像不播種就不會有收穫一樣。如果記得我的恩情，就應當好好管住自己的嘴巴，知恩圖報是賢聖所讚揚的；不知恩圖報的人，現世就會惡名遠揚，還會被有智慧的人所責罵，將來還會遭受惡報。知恩圖報的人兩世都能平安，不是因為施捨的因緣而得到自在，不修習多聞也能具備大智慧，即使沒有用水洗浴也能清凈無垢，遠離各種香薰也能得到無上的香氣，遠離各種瓔珞也能得到真正的莊嚴，遠離所依靠的也能得到自我保護，即使沒有刀劍，也沒有人敢侵犯。你應當知道，知恩圖報的人所得到的功德是說不完的，不知恩圖報的人所得到的過患也是無量的，所以你現在應當好好管住自己的嘴巴。』 當時，溺水的人聽了這些話后，悲喜交加，淚流滿面，立刻跪拜鹿的腳，說道：『您常常說法開示眾生涅槃的正道，您就像良醫一樣，消除眾生心中的熱病痛苦，您是世間第一慈父，是值得尊敬的導師，我實在貪戀跟隨在您身邊，早晚都想接受您的教誨，一刻也不想離開，如果離開您，我一定會作惡，一無是處。我現在即使離開，雖然身體還在，但已經和您分離了，我的心卻不敢產生捨棄您的想法。』說完這些話后，他立刻就上路了。鹿王望著他，直到看不見他的身影，才回到原來的地方，回到眾鹿之中。

English version: The drowning man was immediately rescued at that time. After safely getting out, he said to the deer king, 'My body, which was nurtured by my parents, has perished. My current life is truly yours. Although you are a deer king, my life belongs to you. Whatever you command, please just tell me.' At that time, the deer king said to the man, 'Now listen to me. I do not seek any merit from you, nor do I have any intention of being arrogant. I do not cherish this life, but only wish to benefit others. You should know that as a beast, I live in the forests and fields, freely seeking water and grass, although I do not invade the villages of the residents. However, because of my heavy sins, I have many enemies, and I am often afraid of lions, tigers, wolves, and other vicious beasts and hunters. I have no one to rely on or protect me. Although I am a deer with a beautiful and varied coat, no one in the world can see it. Only you have saved me. I once vowed that if I saw someone in distress, I would help them escape. If a person has the ability but does not help those in suffering, it should be known that this person will not receive good rewards, just as there will be no harvest without sowing seeds. If you remember my kindness, you should guard your mouth well. Knowing and remembering kindness is praised by the sages. Those who do not know or remember kindness will have a bad reputation in this life, and will be scolded by the wise. In the future, they will suffer bad consequences. Those who know and remember kindness will have peace in both lives. They will be free not because of the cause of giving, but they will have great wisdom even without studying widely. Even without bathing in water, they will be pure and without defilement. They will obtain supreme fragrance without any incense. They will obtain true adornment without any ornaments. They will be self-protected without relying on anything. Even without swords or weapons, no one will dare to invade them. You should know that the merits obtained by those who know and remember kindness are inexhaustible, and the faults obtained by those who do not know or remember kindness are also immeasurable. Therefore, you should now guard your mouth well.' At that time, the drowning man, upon hearing these words, was filled with both sorrow and joy, and tears flowed down his face. He immediately bowed at the deer's feet and said, 'You often preach the right path of Nirvana to all beings. You are like a good doctor who removes the suffering of hot diseases from the hearts of all beings. You are the first compassionate father in the world, a respected guide. I truly desire to follow you, and I wish to receive your teachings morning and night. I do not want to leave you for even a moment. If I leave you, I will surely do evil and be useless. Even if I leave now, although my body is still here, I am already separated from you. My heart does not dare to have the thought of abandoning you.' After saying these words, he immediately set off on his way. The deer king watched him until he could no longer see him, and then returned to his original place among the other deer.

是時，溺人既還家已，忘恩背義，破滅法炬自然其心，破伐法樹乃殖毒林，心為惡器盛眾怨毒，為現世利即至王所而白王言：「大王當知，臣近入山見有一鹿，身色微妙如七寶貫，在眾鹿中而為上首。猶如滿月處眾星中，其皮雜色任覆御乘，臣知此鹿游住之處。」

時王聞已，心驚喜曰：「卿示吾處吾自往取。」溺人白王：「敬奉所敕。」王即嚴駕令在前導，千乘萬騎隨後而往。

是時，鹿王在眾鹿中疲極而眠。爾時虛空多有眾鳥，見王軍馬各相謂言：「是王必為金色鹿來。」時有一烏即至鹿所啄鹿王耳，鹿王驚悟，心即念言：「此烏何緣來見覺之，從昔已來眾烏等類，顧復圍繞無敢近者，今日何故觸犯我身。」鹿即起立，遙望王軍，四方雲集已來近至，復作是念：「如是眾烏，實無過咎，譬如有人所尊陷墜，以手牽拽豈是過耶！」復作是念：「是諸眾生無慈悲心，世間所有師子、虎狼常是我怨，聞我說法怨心即息。是人無理，得生人中忘恩背義，反於我所而生毒害，如妙香華置之死屍，即時可惡人不喜見。是人亦爾，為得現世少許樂分，舍離將來無量樂報。」

爾時，鹿王即向諸鹿，而作是言：「汝等莫愁，王今所以來至此者，正為我身不為汝也。我今雖能逃避遠去，亦能壞碎彼之軍眾，要當畢命自往王所，若我如是，汝等便當東西波迸乃至喪命。是故我今為汝等故，當往王所，但隨我后莫生恐怖，當令汝等安隱無患。汝等當知，我若發心欲入涅槃即能得之，所以不取，正為汝等。我至王所設使喪命，但令汝等安隱全濟，吾無所恨

現代漢語譯本：當時，那個被救的人回到家后，忘恩負義，心中自然地熄滅了佛法的火炬，砍伐了佛法的樹木，反而種植了毒樹林，心成了盛滿怨恨毒素的惡器。爲了眼前的利益，他立刻去見國王，對國王說：『大王應該知道，我最近進山看到一隻鹿，它的身體顏色非常奇妙，像七寶串聯而成，在眾鹿中是首領。它就像滿月在眾星之中一樣，它的皮毛顏色多樣，可以用來覆蓋您的御車。我知道這隻鹿在哪裡活動。』 國王聽了，心中驚喜地說：『你告訴我它的位置，我親自去抓。』被救的人對國王說：『遵從您的命令。』國王立刻準備車駕，命令那個人在前面帶路，成千上萬的騎兵隨後前往。 當時，鹿王在眾鹿中疲憊地睡著了。這時，空中有很多鳥，看到國王的軍隊，它們互相說道：『國王一定是為那隻金色的鹿來的。』這時，有一隻烏鴉飛到鹿王那裡，啄鹿王的耳朵。鹿王驚醒，心中想到：『這隻烏鴉為什麼來叫醒我？從前到現在，烏鴉等同類，顧慮重重，不敢靠近我，今天為什麼觸犯我的身體？』鹿王立刻站起來，遙望國王的軍隊，四面八方雲集而來，已經很近了。它又想到：『這些烏鴉，其實沒有過錯，就像有人尊敬的人陷入困境，用手拉他一把，難道是過錯嗎？』它又想到：『這些眾生沒有慈悲心，世間所有的獅子、老虎、豺狼常常是我的仇敵，聽到我說法，仇恨的心就停止了。這個人沒有道理，投生為人卻忘恩負義，反而對我產生毒害，就像把美妙的香花放在死屍上，立刻變得令人厭惡，沒有人喜歡看。這個人也是這樣，爲了得到眼前的少許快樂，捨棄了將來無量的快樂回報。』 當時，鹿王對眾鹿說：『你們不要憂愁，國王現在來到這裡，正是爲了我，不是爲了你們。我現在雖然能夠逃避遠去，也能摧毀他們的軍隊，但我一定要捨棄生命，自己去見國王。如果我這樣做，你們就會四處逃散，甚至喪命。所以，我現在爲了你們，應當去見國王，你們只要跟在我後面，不要害怕，我會讓你們平安無事。你們應該知道，我如果發心想要進入涅槃，立刻就能做到，之所以不這樣做，正是爲了你們。我到國王那裡，即使喪命，只要能讓你們平安無事，我就沒有什麼遺憾了。』

English version: At that time, the person who had been rescued, upon returning home, became ungrateful and treacherous. The flame of Dharma naturally extinguished in his heart, he felled the trees of Dharma and instead planted a forest of poison. His heart became a vessel of evil, filled with resentment and venom. For the sake of immediate gain, he went to the king and said, 'Your Majesty, you should know that I recently went into the mountains and saw a deer. Its body was of a wondrous color, like a string of seven treasures, and it was the leader among the deer. It was like a full moon among the stars, and its hide was of various colors, suitable for covering your royal carriage. I know where this deer dwells.' Upon hearing this, the king was delighted and said, 'Show me its location, and I will go and capture it myself.' The rescued person said to the king, 'I will obey your command.' The king immediately prepared his carriage and ordered the man to lead the way, followed by thousands of cavalry. At that time, the deer king was sleeping, exhausted, among the other deer. Then, many birds in the sky saw the king's army and said to each other, 'The king must be coming for the golden deer.' At that moment, a crow flew to the deer king and pecked at his ear. The deer king awoke with a start and thought, 'Why did this crow come to wake me? In the past, crows and their kind have always been cautious and dared not approach me. Why did it violate my body today?' The deer immediately stood up and looked towards the king's army, which was gathering from all directions and was already very close. He then thought, 'These crows are not at fault. It is like when someone who is respected falls into trouble, and someone pulls them up by the hand. Is that a fault?' He further thought, 'These beings have no compassion. The lions, tigers, and wolves of the world are often my enemies, but when they hear me preach, their hatred ceases. This person is unreasonable. He was born as a human but is ungrateful and treacherous, and instead brings harm to me. It is like placing a beautiful fragrant flower on a corpse; it immediately becomes repulsive, and no one likes to look at it. This person is the same. For the sake of a small amount of immediate pleasure, he abandons the immeasurable joy of the future.' At that time, the deer king said to the other deer, 'Do not worry. The king has come here for me, not for you. Although I could escape and flee far away, and even destroy their army, I must give up my life and go to the king myself. If I were to do otherwise, you would scatter in all directions and even lose your lives. Therefore, for your sake, I will go to the king. Just follow behind me and do not be afraid. I will ensure your safety. You should know that if I were to set my mind on entering Nirvana, I could do so immediately. The reason I do not is for your sake. Even if I lose my life when I go to the king, as long as you are safe and sound, I will have no regrets.'

。」作是語已，即至王所，溺人見已尋示王言：「所言鹿王此即是也。」作是言已，兩手落地。

時王見已，即便下馬，心驚毛豎，而作是言：「汝手云何斷落如是？」即舍刀杖獨往鹿所。鹿見王時心中愁惱，王作是念：「彼雖獸身非實鹿也，即是正法勇出之王。」

爾時，鹿王即白王言：「大王何緣放舍刀杖，身體流汗狀似恐怖；若使於我生恐怖者，我是修慈終不相害，如月生火無有是處。」

時王聞已，心得安隱，即向鹿王，而作是言：「是人何緣兩手落地？然如向言能施我等無所怖畏。云何是人直示汝身得如是報？汝向自言能施眾生無所畏怖。云何乃令是人如是？若言不施，一切世間即當火然。」

是時，鹿王復白王言：「譬如有人犯官重罪，觸惱無諍清凈比丘，如是之人得大重罪，不知恩者，亦復如是得大重罪。王今當知，是人自作，自受其報，非我因緣。」

王即問言：「唯愿廣說，我樂聞之。」鹿王答曰：「愿王問彼，不須我說。」

王即問人：「卿今何故二手落地？」是時溺人，即為其王廣說本緣，王既聞已：「卿作是事已，云何當得不受報也？若有困厄依怙他人，乃至一念尚應報恩，況復多時受斯重恩，而不能報反生賊害，豈當不受如是報也。如人熱時止息涼樹，是人乃至不應侵損是樹一葉，受恩不忘亦復如是。」

爾時，國王復向鹿王，長跪叉手而作是言：「我從今日常相歸依。」

鹿王答曰：「審能爾者，敬受來意。」

王復言曰：「汝今受我，愿求何等

現代漢語譯本：說完這話，那人就到了國王那裡，溺水的人見到后，立刻指著鹿王對國王說：『您說的鹿王就是這隻。』說完這話，他的兩隻手就掉在了地上。 當時國王看見這情景，立刻下馬，心驚膽戰，說道：『你的手怎麼會這樣斷落？』說完就扔下刀杖，獨自走向鹿所在的地方。鹿見到國王時，心中憂愁煩惱，國王心想：『它雖然是獸身，但不是真正的鹿，而是以正法勇猛出世的王者。』 這時，鹿王對國王說：『大王為何放下刀杖，身體流汗，看起來很害怕？如果是因為我而感到害怕，我是修慈悲的，終究不會傷害你，就像月亮生火一樣，絕無可能。』 國王聽了這話，心裡安定下來，就走向鹿王，說道：『這個人為什麼兩手落地？你剛才說能使我們無所畏懼。為什麼這個人指認你就會得到這樣的報應？你剛才自己說能使眾生無所畏懼。為什麼反而使這個人這樣？如果說你不能施予，那麼整個世間就會燃起大火。』 這時，鹿王又對國王說：『譬如有人犯了官府的重罪，觸怒了無諍清凈的比丘，這樣的人會得到很大的罪過，不知恩的人，也會得到很大的罪過。大王您應當知道，這個人是自作自受，不是因為我的緣故。』 國王就問道：『希望您詳細說說，我很樂意聽。』鹿王回答說：『希望大王去問他，不需要我說。』 國王就問那人：『你現在為什麼兩手落地？』這時，溺水的人就為國王詳細講述了事情的來龍去脈，國王聽了之後說：『你做了這樣的事，怎麼可能不受報應呢？如果有人遇到困境，依靠他人，哪怕只是一念之間，也應該報恩，何況是長時間接受如此重大的恩惠，卻不報答反而產生加害之心，怎麼可能不受這樣的報應呢？就像人在炎熱的時候在涼爽的樹下休息，這個人甚至不應該損害這棵樹的一片葉子，受恩不忘也是如此。』 這時，國王又向鹿王長跪合掌，說道：『我從今天起常常歸依您。』 鹿王回答說：『如果真的能這樣，我恭敬地接受你的來意。』 國王又說：『你現在接受我，希望求得什麼？』

English version: Having said this, the man went to the king. The drowned man, seeing him, immediately pointed to the deer king and said to the king, 'The deer king you spoke of is this one.' Having said this, both his hands fell to the ground. At that time, the king, seeing this scene, immediately dismounted, his heart trembling with fear, and said, 'How did your hands fall off like this?' Having said this, he threw down his sword and staff and went alone to where the deer was. When the deer saw the king, it was troubled and distressed. The king thought, 'Although it has the body of a beast, it is not a real deer, but a king who has bravely emerged with the true Dharma.' At this time, the deer king said to the king, 'Why has Your Majesty put down your sword and staff, your body sweating, looking so afraid? If you are afraid because of me, I am one who cultivates compassion and will never harm you, just as it is impossible for the moon to produce fire.' Upon hearing this, the king's heart calmed down, and he approached the deer king, saying, 'Why did this man's two hands fall to the ground? You said earlier that you could make us fearless. Why did this man get such retribution for pointing you out? You yourself said earlier that you could make all beings fearless. Why has this man become like this? If you say you cannot bestow it, then the whole world will be set ablaze.' At this time, the deer king again said to the king, 'For example, if someone commits a serious crime against the government, or angers a pure and non-contentious monk, such a person will receive great punishment. One who is ungrateful will also receive great punishment. Your Majesty should know that this man is reaping what he has sown, it is not because of me.' The king then asked, 'I wish you would explain in detail, I am very eager to hear.' The deer king replied, 'I wish Your Majesty would ask him, there is no need for me to speak.' The king then asked the man, 'Why have your two hands fallen to the ground?' At this time, the drowned man explained the whole story to the king in detail. After hearing it, the king said, 'Having done such a thing, how could you not receive retribution? If someone is in distress and relies on another, even for a single thought, they should repay the kindness, let alone having received such great kindness for a long time, yet not repaying it but instead harboring harmful intentions. How could you not receive such retribution? Just as when a person rests under a cool tree in hot weather, that person should not even damage a single leaf of that tree, so it is with not forgetting kindness received.' At this time, the king again knelt down with his palms together towards the deer king and said, 'From this day forward, I will always take refuge in you.' The deer king replied, 'If you can truly do so, I respectfully accept your intention.' The king then said, 'Now that you accept me, what do you wish to seek?'

鹿王答曰：「若能於我生尊相者，今當諦聽！我是獸身，唯賴水草以自存活，余無所求。大王當知，是人昔為水所漂困，無救護者余命無幾，我于爾時猶能救之；王今若有慈悲之心，當視是人如赤子想。若視是人即視於我，是人愚癡無知可愍，命終之後必墮地獄，經無量歲備受眾苦，是故應當於是人所生慈愍心。大王！譬如有人，多諸子息愛無偏黨，然于病者心則偏重；菩薩亦爾，于惡眾生偏生悲愛，以是眾生懷惡法故。是故菩薩為諸眾生髮菩提心。」

爾時，大王復更斂容，而作是言：「汝今真是調御大師，護持正法、救濟危厄、歸依之處，能除眾生一切畏者。是諸眾生多行惡法身應陷地，所以不沒，諒由大士護持故也。從今以往，施諸鹿群無所畏樂，我今終身愿為弟子，若汝來世成無上道，愿先濟度。」於是國王說是語已，即告群臣：「舉國人民自今為始，不得遊獵殺害為業。」

菩薩摩訶薩行屍波羅蜜時，雖受獸身於諸怨憎，乃至不生一念噁心。

菩薩本緣經龍品第八

菩薩摩訶薩，　　處瞋猶持戒， 況生於人中，　　而當不堅持。

菩薩往昔，以恚因緣墮于龍中，受三毒身：所謂氣毒、見毒、觸毒。其身雜色如七寶聚，光明自照不假日月，才貌長大氣如韛風；其目照朗如雙日出，常為無量諸龍所繞，自化其身而為人像，與諸龍女共相娛樂。住毗陀山幽邃之處，多諸林木華果茂盛甚可愛樂，有諸池水八味具足，常在其中游止受樂，經歷無量百千萬歲。

時，金翅鳥為飲食故，乘空束身飛來欲取

鹿王回答說：『如果能對我產生尊敬之心，現在就請仔細聽我說！我身為獸類，只依靠水草來維持生存，別無所求。大王應該知道，這個人以前被水漂流困住，沒有救護，生命垂危，我當時還能救他；大王現在如果有慈悲之心，應當把這個人看作自己的孩子一樣。如果看待這個人就像看待我一樣，這個人愚癡無知，值得憐憫，死後必定墮入地獄，經歷無數歲月遭受各種痛苦，所以應當對這個人產生慈悲憐憫之心。大王！譬如有人，有很多子女，愛他們沒有偏袒，但是對於生病的孩子，心裡會更加偏重；菩薩也是這樣，對於作惡的眾生，會更加產生悲憫和愛護，因為這些眾生懷有惡法。所以菩薩爲了所有眾生髮菩提心。』 當時，大王再次收斂了容色，說道：『你真是調御大師，護持正法、救濟危難、是歸依之處，能夠消除眾生一切恐懼。這些眾生大多行惡，身體應該陷落地獄，之所以沒有陷落，想必是因為大士的護持啊。從今以後，讓所有鹿群都無所畏懼地快樂生活，我今生願意做你的弟子，如果你來世成就無上道，希望先來度化我。』於是國王說完這些話，就告訴群臣：『從今天開始，全國人民都不得以遊獵殺害為業。』 菩薩摩訶薩在修行尸波羅蜜的時候，即使是受獸身，對於所有的怨恨憎惡，乃至都不會產生一絲惡念。 菩薩摩訶薩， 即使在憤怒時也能持守戒律， 更何況是生在人中， 怎麼會不堅持呢。 我曾經聽聞： 菩薩在過去，因為嗔恚的因緣墮落到龍中，承受三種毒害之身：所謂氣毒、見毒、觸毒。他的身體顏色雜亂，像七寶聚集在一起，光明自身照耀，不需要日月的光芒，容貌高大，氣息像風箱一樣；他的眼睛明亮，像兩輪太陽升起，常常被無數的龍圍繞，他自己變化身體成為人的形象，和眾多的龍女一起娛樂。住在毗陀山幽深的地方，那裡有很多樹木，花果茂盛，非常可愛，有許多池水，具備八種美味，他常常在其中游玩享樂，經歷了無數百千萬年。 當時，金翅鳥爲了食物，乘空收縮身體飛來想要抓取

The Deer King replied, 'If you can have respect for me, then listen carefully now! I am a beast, relying only on water and grass to survive, and I have no other desires. Your Majesty should know that this man was once stranded by the water, without rescue, and his life was in danger. I was able to save him at that time; if Your Majesty now has a compassionate heart, you should regard this man as your own child. If you look at this man as you look at me, this man is foolish and ignorant, and deserves pity. After death, he will surely fall into hell, enduring all kinds of suffering for countless years, so you should have compassion and pity for this man. Your Majesty! For example, if someone has many children, and loves them without bias, but will pay more attention to the sick child; the Bodhisattva is also like this, for the evil beings, will have more compassion and love, because these beings harbor evil ways. Therefore, the Bodhisattva generates the Bodhi mind for all beings.' At that time, the Great King composed his countenance again and said, 'You are truly a master of taming, upholding the righteous Dharma, rescuing those in danger, a place of refuge, and able to remove all fear from sentient beings. These sentient beings mostly practice evil, and their bodies should fall into hell, but they have not fallen, presumably because of the Bodhisattva's protection. From now on, let all the deer live happily without fear, I am willing to be your disciple in this life, and if you achieve the supreme path in the next life, I hope you will first save me.' Then the King finished speaking, and told his ministers, 'From today onwards, the people of the whole country must not engage in hunting and killing as a profession.' When the Bodhisattva Mahasattva practices the Paramita of Sila, even if he takes the form of a beast, he will not generate a single evil thought towards all those he hates and resents. Bodhisattva's Original Cause Sutra, Dragon Chapter Eighth The Bodhisattva Mahasattva, can uphold the precepts even in anger, how much more so when born as a human, how could he not persevere. In the past, the Bodhisattva fell into the form of a dragon due to the cause of anger, and endured a body with three poisons: the so-called poison of breath, poison of sight, and poison of touch. His body was of mixed colors, like a collection of seven treasures, his own light shone, not needing the light of the sun and moon, his appearance was tall, and his breath was like a bellows; his eyes were bright, like two suns rising, and he was often surrounded by countless dragons. He transformed his body into the form of a human, and enjoyed himself with many dragon maidens. He lived in the secluded place of Mount Vithada, where there were many trees, and the flowers and fruits were lush and very lovely. There were many ponds with eight kinds of delicious flavors, and he often played and enjoyed himself there, for countless hundreds of thousands of years. At that time, the Garuda, for the sake of food, flew in the air, contracting his body, wanting to seize

。當其來時，諸山碎壞，泉池枯涸。爾時，諸龍及諸龍女，見聞是事，心大恐怖，所服瓔珞、華香、服飾，尋悉解落裂在其地。諸龍夫人恐怖墮淚，而作是言：「今此大怨，已來逼身，其㭰金剛多所破壞，當如之何？」龍便答曰：「卿依我后。」時，諸婦女尋即相與，來依附龍，龍復念言：「今此婦女各生恐怖，我若不能作擁護者，何用如是殊大之身？我今此身為諸龍王，若不能護何用王為？行正法者悉捨身命以擁護他，是金翅鳥之王有大威德。其力難堪除我一身余無能御，我今要當舍其身命以救諸龍。」

爾時，龍王語金翅鳥：「汝金翅鳥，小復留神聽我所說。汝於我所常生怨害，然我于汝都無噁心，我以宿業受是大身稟得三毒，雖有是力未曾於他而生噁心。我今自忖審其氣力，足能與汝共相抗禦，亦能遠炎大火投乾草木，五穀臨熟遇天惡雹，或變大身遮蔽日月，或變小身入藕絲孔，亦壞大地作于江海，亦震山嶽能令動搖，亦能避走遠去令汝不見我。今所以不委去者，多有諸龍來依附我，所以不與汝戰諍者，由我于汝不生惡故。」

金翅鳥言：「我與汝怨，何故於我不生噁心？」

龍王答言：「我雖獸身善解業報，審知少惡報逐不置，猶如形影不相舍離。我今與汝所以俱生如是惡家，悉由先世集惡業故，我今常于汝所生慈愍心，汝應深思如來所說：

「『非以怨心，　　能息怨憎， 唯以忍辱，　　然後乃滅。』

「譬如大火投之乾薪，其炎轉更倍常增多，以瞋報瞋，亦復如是

現代漢語譯本：當它來臨時，群山崩塌，泉水乾涸。那時，眾龍和龍女們，看到聽到這些事，心中非常恐懼，身上佩戴的瓔珞、花香、服飾，都紛紛脫落散落在地上。龍的夫人們恐懼地流著眼淚，說道：『現在這個大仇敵，已經逼近我們了，那隻金翅鳥破壞力極大，我們該怎麼辦？』龍便回答說：『你們依附在我身後。』當時，那些婦女們立刻互相依偎，來依附龍，龍又想到：『現在這些婦女們都非常恐懼，我如果不能保護她們，要這如此巨大的身軀有什麼用？我如今身為龍王，如果不能保護他們，要這王位有什麼用？修行正法的人都應該捨棄身命來保護他人，這金翅鳥之王有強大的威德。它的力量難以抵擋，除了我自身，沒有人能制服它，我今天一定要捨棄自己的生命來拯救眾龍。』 那時，龍王對金翅鳥說：『你這金翅鳥，稍微留神聽我說。你對我總是懷有怨恨，然而我對你卻沒有絲毫惡意，我因為宿世的業報才得到這巨大的身軀，稟賦了貪嗔癡三毒，雖然有這樣的力量，卻從未對他人產生惡意。我現在自己衡量自己的力量，足以與你對抗，也能將大火投向乾柴，五穀成熟時遇到惡劣的冰雹，或者變化巨大的身軀遮蔽日月，或者變化微小的身軀進入藕絲孔，也能破壞大地形成江海，也能震動山嶽使其搖晃，也能避開遠走讓你看不見我。現在之所以不離開，是因為有很多龍來依附我，之所以不與你爭鬥，是因為我對你沒有惡意。』 金翅鳥說：『我與你有仇怨，為什麼你對我沒有惡意？』 龍王回答說：『我雖然是獸身，卻深知業報的道理，明白即使是微小的惡行，也會緊隨不捨，就像形影不離一樣。我今天與你之所以會生在這樣的仇家，都是因為前世積累了惡業的緣故，我常常對你生起慈悲憐憫之心，你應該深思如來所說：『不是用怨恨，能夠平息怨恨，唯有以忍辱，然後才能滅除。』 『譬如大火投向乾柴，火焰反而更加倍地增長，以嗔恨報復嗔恨，也是如此。』

English version: When it came, the mountains crumbled, and the springs dried up. At that time, the dragons and dragon maidens, seeing and hearing these things, were greatly terrified. The necklaces, fragrant flowers, and garments they wore all fell off and scattered on the ground. The dragon's wives, terrified and weeping, said, 'Now this great enemy has come upon us. That Garuda is extremely destructive, what should we do?' The dragon then replied, 'You rely on me.' At that time, the women immediately clung to each other and came to rely on the dragon. The dragon then thought, 'Now these women are all very frightened. If I cannot protect them, what use is this huge body? I am now a dragon king. If I cannot protect them, what use is this kingship? Those who practice the righteous Dharma should give up their lives to protect others. This king of the Garuda has great power and virtue. Its strength is difficult to withstand. Except for myself, no one can subdue it. Today, I must give up my life to save the dragons.' At that time, the dragon king said to the Garuda, 'You Garuda, please listen to what I have to say. You always harbor resentment towards me, but I have no ill will towards you. Because of past karma, I received this huge body and was endowed with the three poisons of greed, anger, and ignorance. Although I have such power, I have never harbored ill will towards others. I now assess my own strength and find that I am capable of resisting you. I can also throw a great fire onto dry wood, or when the five grains are ripe, encounter severe hail, or transform into a huge body to cover the sun and moon, or transform into a tiny body to enter the lotus root hole. I can also destroy the earth to form rivers and seas, or shake the mountains to make them tremble, or avoid and flee far away so that you cannot see me. The reason I do not leave now is that many dragons have come to rely on me. The reason I do not fight with you is that I have no ill will towards you.' The Garuda said, 'I have a grudge against you, why do you have no ill will towards me?' The dragon king replied, 'Although I am an animal, I deeply understand the principle of karmic retribution. I know that even a small evil deed will follow relentlessly, like a shadow that never leaves. The reason why I and you are born into such an antagonistic relationship is all because of the accumulation of evil karma in past lives. I often have compassion and pity for you. You should deeply contemplate what the Tathagata said: 'Not with resentment, can resentment be quelled, only with forbearance, can it then be extinguished.' 'It is like throwing a fire onto dry firewood, the flames will only increase even more. To repay anger with anger is the same.'

時，金翅鳥聞是語已，怨心即息，復向龍王說如是言：「我今于汝常生怨心，然汝於我乃生慈心。」

龍王答言：「我先與汝俱受佛語，我常憶持抱在心懷，而汝忘失了不憶念。」

金翅鳥言：「唯愿仁者為我和上，善為我說無上之法，我從今始惠施一切諸龍無畏。」說是語已，即舍龍宮，還本住處。

爾時，龍王遣金翅鳥還本處已，慰喻諸龍及諸婦女：「汝見金翅生怖畏不？其餘眾生睹見汝時，亦復如是生大怖畏。如汝諸龍愛惜身命，一切眾生，亦復如是。當觀自身以喻彼身，是故應生大慈之心，以我修集慈心因緣故，令怨憎還其本處，流轉生死所可恃怙無過慈心。夫慈心者，除重煩惱之妙藥也，慈是無量生死飢餓之妙食也。我等往昔以失慈心故，今來墮此畜生之中，若以修慈為門戶者，一切煩惱不能得入，生天人中及正解脫，慈為良乘更無過者。」諸龍婦女聞是語已，遠離恚毒修集慈心。

爾時，龍王自見同輩，悉修慈心歡喜自慶：「善哉！我今所作已辦，我雖業因生畜生中，而得修行大士之業。」

爾時，龍王復向諸龍，而作是言：「已為汝等作善事竟，為已示汝正真之道，復為汝等然正法炬、閉諸惡道、開人天路，汝已除棄無量惡毒以上甘露，補置其處欲請一事。汝等當知於十二月前十五日，閻浮提人以八戒水洗浴其身，心作清凈為人天道而作資糧，遠離憍慢、貢高、貪慾、瞋恚、愚癡，我亦如是，欲效彼人受八戒齋法

當時，金翅鳥聽到這話后，怨恨之心立刻消散，又對龍王說：『我一直對你懷有怨恨，但你卻對我生起了慈悲之心。』 龍王回答說：『我先前和你一起聽受佛的教誨，我常常銘記在心，而你卻忘記了，沒有憶念。』 金翅鳥說：『希望您能為我和解，好好地為我講說無上的佛法，我從今以後要施予一切龍族無畏。』說完這話，就離開了龍宮，回到自己原來的住處。 這時，龍王遣送金翅鳥回到原處后，安慰眾龍和婦女們說：『你們見到金翅鳥會感到害怕嗎？其他眾生見到你們時，也會像這樣感到非常害怕。就像你們龍族愛惜自己的生命一樣，一切眾生也是如此。應當以自身來比喻其他眾生，所以應該生起大慈悲之心。因為我修習慈悲心的緣故，才使得怨恨之人回到原來的地方。在生死輪迴中，可以依靠的沒有比慈悲心更好的了。慈悲心是消除嚴重煩惱的妙藥，慈悲是無量生死飢餓的妙食。我們過去因為失去了慈悲心，所以今生才墮落到畜生道中。如果以修習慈悲心為入門，一切煩惱都不能進入，可以往生到天人道中，乃至獲得真正的解脫，慈悲是最好的乘具，沒有比它更好的了。』眾龍和婦女們聽了這話后，都遠離了嗔恨和毒害，修習慈悲之心。 這時，龍王看到自己的同伴都修習慈悲心，歡喜地慶賀自己說：『太好了！我今天所做的事情已經完成了，我雖然因為業力而生在畜生道中，卻能夠修行大士的功業。』 這時，龍王又對眾龍說：『我已經為你們做了善事，為你們指明了正道，又為你們點燃了正法的火炬，關閉了惡道，開闢了通往人天之路。你們已經捨棄了無量的惡毒，得到了甘露的滋潤，現在我想請求你們一件事。你們應當知道，在十二月十五日之前，閻浮提的人們會用八戒水洗浴身體，心中保持清凈，為通往人天道積攢資糧，遠離驕慢、貢高、貪慾、嗔恚、愚癡。我也想效仿他們，受持八戒齋法。』

At that time, the Garuda, having heard these words, immediately ceased his resentment and said to the Dragon King, 'I have always held resentment towards you, yet you have shown me compassion.' The Dragon King replied, 'I previously received the Buddha's teachings with you, and I always kept them in my heart, but you forgot and did not remember them.' The Garuda said, 'I beseech you, kind one, to reconcile with me and kindly explain the supreme Dharma to me. From this day forward, I will grant fearlessness to all dragons.' Having spoken these words, he left the Dragon Palace and returned to his original abode. Then, after sending the Garuda back to his place, the Dragon King comforted the dragons and their women, saying, 'Do you feel fear when you see the Garuda? Other beings also feel great fear when they see you. Just as you dragons cherish your lives, so do all other beings. You should consider others as you consider yourselves, and therefore, you should cultivate great compassion. Because I have cultivated compassion, those who held resentment have returned to their original places. In the cycle of birth and death, there is no better refuge than compassion. Compassion is the wonderful medicine for removing heavy afflictions, and compassion is the wonderful food for the hunger of endless births and deaths. In the past, because we lost compassion, we fell into the animal realm. If we use the cultivation of compassion as our gateway, all afflictions will not be able to enter, and we can be reborn in the heavens or even attain true liberation. Compassion is the best vehicle, and there is nothing better.' Upon hearing these words, the dragons and their women abandoned their anger and poison and cultivated compassion. At that time, the Dragon King, seeing that his companions were all cultivating compassion, rejoiced and congratulated himself, saying, 'Excellent! What I have done today is accomplished. Although I was born into the animal realm due to my karma, I am able to cultivate the deeds of a great being.' Then, the Dragon King spoke to the dragons again, saying, 'I have already done good deeds for you, shown you the true path, lit the torch of the true Dharma for you, closed the evil paths, and opened the path to humans and gods. You have already abandoned immeasurable poison and received the nourishment of nectar. Now, I wish to ask one thing of you. You should know that before the fifteenth day of the twelfth month, the people of Jambudvipa will bathe their bodies with the water of the eight precepts, keep their minds pure, and accumulate merit for the path to humans and gods, abandoning arrogance, pride, greed, anger, and ignorance. I also wish to emulate them and observe the eight precepts.'

。汝當知之，若能受持如是八戒，雖無妙服而能得洗浴、雖無墻壁能遮怨賊、雖無父母而有貴姓，離諸瓔珞身自莊嚴、雖無珍寶巨富無量、雖無車馬亦名大乘，不依橋津而度惡道，受八戒者功德如是。汝今當知，吾于處處常受持之。」

諸龍各言：「云何名為八戒齋法？」

龍王答言：「八戒齋者：一者、不殺；二者、不盜；三者、不淫；四者、不妄語；五者、不飲酒；六者、不坐臥高廣床上；七者、不著香華、瓔珞以香涂身；八者、不作倡伎樂不往觀聽；如是八事莊嚴不過中食，是則名為八戒齋法。」

諸龍問言：「我等若當離王少時，命不得存，今欲增長無上正法，熾然法燈請奉所敕。佛法之益無處不可，何故不於此中受持？亦曾聞有在家之人，得修善法，若在家中行善法者，亦得增長，何必要當求于靜處？」

龍王答言：「欲處諸欲心無暫停，見諸妙色則發過去愛慾之心。譬如濕地雨易成泥，見諸妙色發過去欲心，亦復如是。若住深山則不見色，若不見色則欲心不發。」

諸龍問言：「若處深山則得增長，是正法者當隨意行。」

爾時，龍王即將諸龍至寂靜處，遠離淫慾瞋恚之心。于諸眾生增修大慈，具足忍辱以自莊嚴；開菩提道自受八戒，清凈持齋經歷多日，斷食身羸，甚大飢渴疲極眠睡。龍王修行如是八戒具足忍辱，于諸眾生心無害想。

時，有惡人至龍住處，龍眠睡中聞有行聲，即便驚寤。時，諸惡人見已，心驚喜相謂曰：「是何寶聚從地涌出

現代漢語譯本：你應該知道，如果能夠受持這樣的八戒，即使沒有華麗的衣服也能得到沐浴的清凈，即使沒有墻壁也能遮擋怨敵，即使沒有父母也能擁有高貴的姓氏，脫離各種裝飾品身體自然莊嚴，即使沒有珍寶也能擁有無量的財富，即使沒有車馬也能被稱為大乘，不依靠橋樑和渡口也能度過惡道，受持八戒的功德就是這樣。你現在應當知道，我無論在何處都常常受持這些戒律。 眾龍各自問道：『什麼是八戒齋法？』 龍王回答說：『八戒齋法是：第一，不殺生；第二，不偷盜；第三，不邪淫；第四，不妄語；第五，不飲酒；第六，不坐臥高大寬廣的床；第七，不佩戴香花、瓔珞，也不用香塗抹身體；第八，不進行歌舞表演，也不去觀看和聽聞；這八件事莊嚴自身，並且過午不食，這就是所謂的八戒齋法。』 眾龍問道：『我們如果離開龍王片刻，生命就無法存活，現在想要增長無上的正法，點燃法燈，請您指示。佛法的利益無處不在，為什麼不在這裡受持呢？也曾聽說有在家之人，能夠修行善法，如果在家中修行善法，也能得到增長，為什麼一定要去尋求安靜的地方呢？』 龍王回答說：『在慾望的環境中，心無法停止，看到美好的事物就會產生過去的愛慾之心。就像潮濕的土地容易變成泥濘一樣，看到美好的事物產生過去的慾望之心，也是如此。如果住在深山裡就看不到這些事物，如果看不到這些事物，慾望之心就不會產生。』 眾龍問道：『如果住在深山裡就能得到增長，那麼這正法就應當隨心所欲地修行。』 當時，龍王就帶領眾龍到寂靜的地方，遠離淫慾和嗔恚之心。對一切眾生修習大慈悲心，具足忍辱來莊嚴自身；開啟菩提之道，自己受持八戒，清凈持齋多日，斷食身體虛弱，非常飢渴疲憊，昏昏欲睡。龍王修行這樣的八戒，具足忍辱，對一切眾生心中沒有傷害的想法。 這時，有惡人來到龍居住的地方，龍在睡夢中聽到有腳步聲，立刻驚醒。當時，那些惡人看到龍后，心中驚喜，互相說道：『這是什麼寶藏從地裡涌出來？』

English version: You should know that if you can uphold these eight precepts, even without fine clothes, you can obtain the purity of bathing; even without walls, you can shield yourself from enemies; even without parents, you can have a noble lineage; free from all ornaments, your body will be naturally adorned; even without treasures, you can possess immeasurable wealth; even without carriages, you can be called a great vehicle; without relying on bridges or ferries, you can cross over evil paths. Such is the merit of upholding the eight precepts. You should know now that I always uphold these precepts wherever I am. The dragons each asked: 'What are the eight precepts of fasting?' The Dragon King replied: 'The eight precepts of fasting are: first, not to kill; second, not to steal; third, not to engage in sexual misconduct; fourth, not to lie; fifth, not to drink alcohol; sixth, not to sit or lie on high and wide beds; seventh, not to wear fragrant flowers or garlands, nor to apply fragrant oils to the body; eighth, not to engage in or watch or listen to singing and dancing performances. These eight things adorn oneself, and one should not eat after noon. This is what is called the eight precepts of fasting.' The dragons asked: 'If we leave the Dragon King for even a moment, our lives cannot be sustained. Now we wish to increase the supreme Dharma, to light the lamp of Dharma, please instruct us. The benefits of the Buddha's teachings are everywhere, why not uphold them here? We have also heard that there are lay people who can cultivate good deeds, and if they cultivate good deeds at home, they can also grow. Why must we seek a quiet place?' The Dragon King replied: 'In an environment of desires, the mind cannot stop. Seeing beautiful things will give rise to past desires. Just as wet ground easily turns to mud, seeing beautiful things gives rise to past desires. If one lives in the deep mountains, one will not see these things, and if one does not see these things, the desire will not arise.' The dragons asked: 'If one can grow by living in the deep mountains, then this righteous Dharma should be practiced as one pleases.' At that time, the Dragon King led the dragons to a quiet place, away from lust and anger. He cultivated great compassion for all beings, and adorned himself with patience; he opened the path to enlightenment, upheld the eight precepts himself, and fasted purely for many days. He fasted until his body was weak, very hungry, thirsty, and exhausted, and he fell asleep. The Dragon King practiced these eight precepts, was full of patience, and had no intention of harming any living being. At this time, some evil people came to the place where the dragon lived. The dragon, in his sleep, heard footsteps and immediately awoke. When the evil people saw the dragon, they were overjoyed and said to each other: 'What treasure has sprung up from the ground?'

龍見諸人心即生念：「我為修德來至此間，而此山間復有惡逆破修德者，若令彼人見我真形則當怖死，怖死之後我則毀壞修行正法。我于往昔，以瞋因緣受是龍身，三毒具足氣見觸毒如是。諸人今來至此，必貪我身斷絕壽命。」

時，諸惡人復相謂曰：「我等入山經歷多年求覓財利，未曾得見如是龍身，文彩莊嚴悅可人目，剝取其皮以獻我王者，可得重賞。」時，諸惡人尋以利刀，剝取其皮。

龍王爾時，心常利樂一切世間，即於是人生慈愍想，以行慈故三毒即滅。復自勸喻慰沃其心：「汝今不應念惜此身，汝雖復欲多年擁護，而對至時不可得免。如是諸人今為我身貪其賞貨當墮地獄，我寧自死終不令彼現身受苦。」

諸人尋前執刀㓟剝，龍復思惟：「若人無罪，有人支解，默受不報不生怨結，當知是人為大正士。若於父母，兄弟，妻子生默忍者，此不足貴。若於怨中生默受心，此乃為貴。是故我今為眾生故，應當默然而忍受之，若我于彼生忍受者，乃為真伴我之知識。是故我今應於是人生父母想，我于往昔，雖無量世故舍身命，初未曾得為一眾生。彼人若念剝此皮已，當得無量珍寶重貨，愿我來世常與是人無量法財。」

爾時，龍王既被剝已，遍體血出苦痛難忍，舉身戰動不能自持。爾時，多有無量小蟲，聞其血香悉來集聚唼食其肉，龍王復念：「今此小蟲，食我身者，愿于來世當與法食。」

菩薩摩訶薩，行屍波羅蜜時，乃至剝皮食肉都不生怨，況復余處也

龍看到眾人，心中便生起一個念頭：『我爲了修習德行才來到這裡，而這座山中竟然有邪惡之人破壞修德。如果讓他們看到我的真身，他們會因恐懼而死，他們死後，我就會破壞修行的正法。我過去因為嗔恨的因緣而受此龍身，三毒俱全，氣息和接觸都帶有毒性。這些人現在來到這裡，必定是貪圖我的身體，想要斷絕我的壽命。』 當時，那些惡人又互相說道：『我們入山多年，尋求財物，從未見過如此龍身，文采華麗，令人賞心悅目。剝下它的皮獻給我們的國王，可以得到重賞。』當時，那些惡人立刻用利刀剝取龍的皮。 龍王當時，心中常常利益一切世間，便對這些人產生了慈悲憐憫的想法，因為行慈悲的緣故，三毒立刻消滅。他又自我勸慰，安撫自己的心：『你現在不應該愛惜這個身體，你即使想要多年保護它，到了該結束的時候也無法避免。這些人現在爲了我的身體，貪圖賞賜，將會墮入地獄，我寧願自己死去，也不讓他們因為我而受苦。』 那些人隨即上前執刀剝皮，龍又思索：『如果有人無罪，卻被人肢解，默默承受而不報復，不生怨恨，應當知道這個人是偉大的修行人。如果對父母、兄弟、妻子能夠默默忍受，這並不值得稱讚。如果對怨恨的人能夠生起默默承受的心，這才是可貴的。所以，我現在爲了眾生的緣故，應當默默地忍受這一切。如果我對他們生起忍受之心，那才是真正與我同行的善知識。因此，我現在應該把他們看作父母，我過去雖然無數次捨棄生命，卻從未曾為任何一個眾生這樣做。如果他們認為剝下我的皮后，可以得到無數珍寶重貨，我願來世常常與這些人擁有無量的法財。』 當時，龍王已經被剝皮，全身流血，痛苦難忍，渾身顫抖，無法自持。當時，有無數的小蟲，聞到血腥味，都來聚集啃食它的肉。龍王又想：『現在這些小蟲，吃我的身體，愿它們來世能得到法食。』 菩薩摩訶薩在修行尸波羅蜜時，即使被剝皮食肉，都不生怨恨，更何況其他情況呢？

Seeing the people, the dragon had a thought: 'I came here to cultivate virtue, but in this mountain there are wicked people who destroy virtue. If they see my true form, they will die of fear, and after their death, I will destroy the righteous Dharma of cultivation. In the past, due to the cause of anger, I received this dragon body, full of the three poisons, with poisonous breath and touch. These people have come here now, surely coveting my body and wanting to end my life.' At that time, the wicked people said to each other: 'We have been in the mountains for many years, seeking wealth, and have never seen such a dragon body, with its beautiful patterns pleasing to the eye. If we peel off its skin and offer it to our king, we can get a great reward.' At that time, the wicked people immediately used sharp knives to peel off the dragon's skin. At that time, the Dragon King, whose heart was always for the benefit of all the world, immediately had thoughts of compassion and pity for these people. Because of practicing compassion, the three poisons were immediately extinguished. He then comforted and soothed his own heart: 'You should not cherish this body now. Even if you want to protect it for many years, you cannot avoid the inevitable end. These people are now coveting rewards for my body and will fall into hell. I would rather die myself than let them suffer because of me.' The people then stepped forward and began to peel off the skin with their knives. The dragon thought again: 'If someone is innocent, yet is dismembered, and silently endures without retaliation or resentment, it should be known that this person is a great practitioner. If one can silently endure with parents, siblings, or spouse, it is not praiseworthy. But if one can generate a mind of silent endurance towards those who are resentful, this is truly valuable. Therefore, for the sake of all beings, I should silently endure all of this. If I can generate a mind of endurance towards them, then they are truly good friends who walk with me. Therefore, I should now regard them as my parents. Although I have given up my life countless times in the past, I have never done so for the sake of a single being. If they think that after peeling off my skin, they can obtain countless treasures and great wealth, I wish that in the future I will always have immeasurable Dharma wealth with these people.' At that time, the Dragon King had already been skinned, his whole body was bleeding, the pain was unbearable, and his whole body was trembling, unable to control himself. At that time, there were countless small insects, smelling the scent of blood, all gathered to eat his flesh. The Dragon King thought again: 'Now these small insects are eating my body, may they receive the food of the Dharma in the future.' When the Bodhisattva Mahasattva practices the Paramita of Giving, even if they are skinned and eaten, they do not generate resentment, let alone in other situations.

The Sutra of the Bodhisattva's Past Lives, Volume Two